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optical character recognition

- - - - - - - - English - Greek - Latin - - - - - 5/10 - - RS - - - tagged and parsed - - - - - - - - ON AFFECTION FOR - OFFSPRING - (DE AMORE PROLIS) - INTRODUCTION -

- This essay, or declamation, is clearly in an unfinished - state throughout and a good deal is doubtless lost at - the end, for the author has done little more with his - subject than to show that filostorgi/a - Volkmann reminds us that De Amore Prolis is a bad Latin translation for the title, but that there is no better: cf. Fronto, i. p. 280, ii. p. 154 ed. Haines (L.C.L.) for the statement that there is no such quality as to\ filo/storgon at Rome and consequently no name for it. See also Marcus Aurelius, i. 11. is more - complete in man than in beasts.Volkmann, Leben, Scriften, u. Philos, Plutarchs, ii. pp. 165-167, attempts to complete the thought of this treatise. The efforts of - Döhner - Quaest. Plut., iii. pp. 26 ff. and Weissenberger - Die Sprache Plutarchs, ii. pp. 31-33. When Weissenberger attempts to find discrepancies between Plutarch's thought here and elsewhere, he chooses examples in which he either misinterprets the meaning or else forgets that Plutarch is ironical and intends the opposite of what he says. to prove that the essay - is not genuine have not been successful. Dohner is, - further, quite wrong, as Patzig - Quaest. Plut., pp. 3-21: by far the most complete discussion of the vocabulary and syntax of this strange work. Patzig's conclusion is that we have here a finished essay of Plutarch; this is untenable, but his arguments for genuineness are quite conclusive. None of his successors, not even Pohlenz, shows any knowledge of his valuable work. and Weissenberger - have shown, in assuming the work to be an epitome. - - - - It is best regarded as an unfinished fragment, containing, so far as it goes, the rough and unrevised - hand of Plutarch. -

-

- Dyroff'sProgram Würzburg, 1896/7. attempt to show that this work was composed before De Esu Carnium, De Sollertia Animalium, - and Gryllus is not to be taken seriously : the grounds - are too slight. - The text is very corrupt. The work is not listed in - the Lamprias catalogue. - -

- - - -

Trials of cases on appealPlutarch is probably referring to the common practice of small states appealing to the greater, Athens or Rhodes, to arbitrate in disputes; the distrust was thus not of all other Greeks but of fellow-citizens. Cf. Schwyzer, Dial. Gr. Exempla, 83 for an inscription in which Argos regulates the relations between Cnossus and Tylissus circa 450 b.c.; see also M. N. Tod, International Arbitration among the Greeks (Oxford, 1913). before special arbitrators and the carrying of cases before foreign courts - were first devised by the Greeks by reason of their - mutual distrust, since they had need of the justice - supplied by others than themselves, like any other - non-indigenous necessity. Is it thus, then, that - philosophers also, because of their disagreements - with each other, refer some of their questions to the - nature of irrational animals, as though to a foreign - city, and submit the decision to the emotions and - character and habits of these creatures as to a court - that cannot be influenced or bribed? Or is this also - a common charge against human depravity - that, - being in doubt about the most necessary and important things, we seek among horses and dogs and - birds how we ourselves should marry and beget and - bring up children (as though we had no plain indication of Nature in ourselves) ; and that we term the - traits which brute beasts have characters and - emotions, and accuse our life of a great deviation - - - - and departure from Nature, confused and disordered - as we are at the very beginning concerning even - the first principles? For in dumb animals Nature - preserves their special characteristics pure and unmixed and simple, but in men, through reason and - habit, they have been modified by many opinions - and adventitious judgements so that they have lost - their proper form and have acquired a pleasing - variety comparable to the variety of perfumes made - by the pharmacist on the basis of a single oil. And - let us not wonder if irrational animals follow Nature - more closely than rational ones ; for animals are, in - fact, outdone in this by plants, to which Nature has - given neither imagination nor impulse, nor desire for - something different, which causes men to shake themselves free from what Nature desires ; but plants, as - though they were fastened in chains, remain in the - power of Nature, always traversing the one path along - which Nature leads them. Yet in wild beasts versatility of reasoning and uncommon cleverness and excessive love of freedom are not too highly developed; - and though they have irrational impulses and desires - and often wander about on circuitous paths, they do - not go far afield, but ride, as it were, at the anchor - provided by Nature, who points out to them the - straight way, as to an ass which proceeds under bit - and bridle. But in man ungoverned reason is absolute master, and, discovering now one way of - deviation and innovation and now another, has left - no clear or certain vestige of Nature visible.The text of this chapter is exceedingly corrupt: the restorations and suggestions adopted here claim only an approximation to the required thought. -

- - -

Observe to what extent there exists in animals - - - - conformity to nature in regard to their marriages. - In the first place, they do not wait for laws against - celibacy or late wedlock, as did the citizens of - Lycurgus - Cf. Life of Lysander, xxx. (451 a-b); Life of Lycurgus, xv. 1 (48 c); Moralia, 227 f; Ariston in Stobaeus, vol. iv. p. 497 ed. Hense (or von Arnim. Stoic. Vet. Frag., i. p. 89); Clement of Alexandria, Stromateis, ii. 141 (vol. ii. p. 191 ed. Stählin). and Solon,This is not true of Solon: cf. Stobaeus, vol. iv. p. 521 ed. Hense. nor fear loss of civil rights because of childlessness, nor pursue the honours of the - - ius trium liberorum - ,See, for example, Hardy's notes on Pliny, Epistulae, right of inheritance and the privileges of those who had less than three children. as many Romans do when they - marry and beget children, not that they may have - heirs, but that they may inherit. In the next place, - the male does not consort with the female during all - seasons, for the end and aim is not pleasure, but - procreation and the begetting of offspring ; therefore - it is in the season of spring, which has procreative - breezes - Cf. Lucretius, i. 10-20: reserata viget genitabilis aura favoni, and the whole passage. and a temperature suitable to intercourse, - Cf. Aristotle, Historia Animalium, vi. 18 (573 a 27). - that the female, rendered submissive and desirable, - comes to consort with the male, exulting, as she - does, in the pleasing odour of her flesh and the - peculiar adornment - Cf. Clement of Alexandria, Paedagogus, iii. 11. 1 (vol. i. p. 242 ed. Stählin). of her body, and filled with - dew and clean grass - Cf. Moralia, 990 c ff.; but when she perceives that - she is pregnant and sated, she modestly retires and - takes thought for the birth and safety of her offspring. - But it is impossible to recount the procedure in a - manner worthy of the subject, except to say that - each of the pair is as one in their affection for their - offspring, in their forethought, their endurance, and - - - - their self-control. Further, though we call the bee - wise and believe that it - Makes the yellow honey its care,Simonides: Frag. 47 ed. Bergk; 43 ed. Diehl; 57 ed. Edmonds. Cf. Moraalia, 41 f, 79 c. - - flattering the saccharine quality of its sweetness - which tickles our palates, yet we overlook the wisdom - and artifice of the other creatures which is manifested - in the bearing and the nurture of offspring. As, for - example, the king-fisher - Cf. Moralia, 983 c-d; Aelian, De Natura Animalium, ix. 17. after conception makes her - nest by gathering the thorns of the sea-needle and - interweaving and joining them together, and makes it - round and oblong in form, like a fisherman's creel; - and, packing the thorns closely together with the - most exact jointure and density, submits it to the - dashing of the waves so that, being gradually beaten - upon and riveted together, the hard-packed surface - may become water-proof; and it does become hard - to divide with iron or stone. And what is more - wonderful, the mouth of the nest is so exactly fitted - to the size and measure of the king-fisher that no - other creature, either larger or smaller, may enter, - and, so they say, that it will not admit even the most - minute drops of sea-water.In Moralia, 983 c (De sollertia animalium), Plutarch adds a few details to this description. -

-

- And sea-dogsAelian, op. cit., ii. 55; Moralia, 982 a; for the kinds of galeoi/ (a species of shark), see Mair's note on Oppian, Halieutica, i. 379 (L.C.L.). are a very good example, for they - bring forth their young alive within their bodies,That is, they are viviparous. but - permit their offspring to emerge and forage, and then - take them back again and enfold them in their vitals - and let them sleep there. - - -

-

- And the she-bear, - Cf. Aelian, op. cit., ii. 19; Aristotle, op. cit., 579 a 24: a)dia/rqrwta ta\ ske/lh kai\ ta\ plei=sta tw=n mori/wn. the most savage and sullen of - beasts, brings forth her young formless and without - visible joints, and with her tongue, as with a tool, - she moulds into shape their skin - Cf. Aulus Gellius, xvii. 10. 3.; and thus she is - thought, not only to bear, but to fashion her cub. -

-

- And in Homer - Il., xvii. 134-136. the lion - - - Whom hunters meet leading his young within - - A wood ; he glares with valour and draws down - - His eye-lids till they hide his eyes - - - does he look like a beast that has any notion of - making terms with the hunters for his children's - lives? For, in general, the love of animals for their - children makes the timid bold, the lazy energetic, - the voracious sparing; like the bird in Homer - Il., ix. 324; cf. Moralia, 80 a. which - brings to her nestlings - - Whatever morsels she can catch, though she - - Fares ill herself, - - for she feeds her young at the cost of her own hunger, - and, though she has laid hold of food for her belly, she - withholds it and presses it tightly with her beak, lest - she gulp it down unawares ; or - - As a bitch bestrides her tender pups, and barks - - At one she does not know, and longs to fight,Homer, Od., xx. 14-15; cf. De Vita et Poesi Homeri, 86 (Bernardakis, vol. vii. p. 375). - - - acquiring, as it were, a second courage in her fear for - her young. -

-

- And partridges, - Cf. Moralia, 971 c-d; Aelian, op. cit., iii. 16; Aristotle, Historia Animalium, ix. 8 (613 b 17); scholia on Aristophanes, Birds, 768. when, accompanied by their - - - - young, they are being pursued, allow the fledglings to - fly ahead and attempt to escape, and contrive to fix - the hunter's attention on themselves by wheeling - close and, when they are almost captured, fly off and - away, then again remain at rest and place themselves - within the reach of the hunter's hope, until, by so - exposing themselves to danger for their nestlings' - safety, they have led on the hunters to a considerable - distance. -

-

- And we have before our eyes every day the manner - in which hens - Cf. Aristotle, op. cit., ix. 8 (613 b 15); Anthologia Palatina, ix. 95. care for their brood, drooping their - wings for some to creep under, and receiving with - joyous and affectionate clucks others that mount - upon their backs or run up to them from every direction ; and though they flee from dogs and snakes - if they are frightened only for themselves, if their - fright is for their children, they stand their ground - and fight it out beyond their strength. -

-

- Are we, then, to believe that Nature has implanted - these emotions in these creatures because she is - solicitous for the offspring of hens and dogs and bears, - and not, rather, because she is striving to make us - ashamed and to wound us, when we reflect that these - instances are examples to those of us who would follow - the lead of Nature, but to those who are callous, as - rebukes for their insensibility, by citing which they - i.e. the philosophers whose views Plutarch is criticizing. - disparage human nature as being the only kind that - has no disinterested affection and that does not know - how to love without prospect of gain? In our theatres, - indeed, people applaud the verse of the poet who - said,Kock, Com. Att. Frag., iii. p. 450, ades. 218. - What man will love his fellow-man for pay? - - - - And yet, according to Epicurus,Usener, Epicurea, p. 320, Frag. 527. it is for pay that - a father loves his son, a mother her child, children - their parents ; but if beasts could come to understand - speech and someone should bring together to a - common theatre horses and cows and dogs and birds - and should revise this speech and say, Dogs do not - love their pups, nor horses their colts, nor birds their - nestlings, for pay, but gratuitously and naturally, it - would be recognized by the emotions of them all that - this was well and truly spoken. For it is shameful - - great Heaven! - that the begetting and the pains of - travail and the nurture of beas ts should be Nature - and a free gift, but that those of men should be - loans and wages and caution-money, all given on - condition of a return! - Cf. 496 c, infra. -

- - -

But such a statement is neither true nor worth - the hearing. For just as in uncultivated plants, - such as wild vines and figs and olives, Nature has - implanted the principles, though crude and imperfect, - of cultivated fruits, so on irrational animals she has - bestowed a love of offspring, though imperfect and - insufficient as regards the sense of justice and one - which does not advance beyond utility ; but in the - case of man, a rational and social animal, Nature, by - introducing him to a conception of justice and law and - to the worship of the gods and to the founding of cities - and to human kindness, has furnished noble and beautiful and fruitful seeds of all these in the joy we have - in our children and our love of them, emotions which - accompany their first beginnings ; and these qualities - are found in the very constitution of their bodies. For - although Nature is everywhere exact and workmanlike - - - - with no deficiency or superfluity, and has, as - ErasistratusA famous physician at the court of Seleucus I and later at Alexandria; cf. Life of Demetrius, xxxviii. (907 a ff.). said, no trumpery about her ; yet - when it comes to the processes of procreation, it is - impossible to describe them in a fitting manner, and - perhaps it would not be decent to fix our attention - too precisely upon the names and designations of - these forbidden topics, but it is proper that we should - apprehend the admirable adaptation of those hidden - and concealed parts to the functions of procreation - and bringing to birth. However, the production - Cf. Clement of Alexandria, Paedagogus, i. 39 (vol. i. p. 113 ed. Stählin); Galen, vol. iv. p. 176 ed. Kühn. and - administering of milk is sufficient proof of Nature's - foresight and care. For in women the amount of - blood exceeds the use for it because of the sluggishness and paucity of their breath and, coming to the - surface, wanders at large and burdens them ; at other - times it is Nature's custom and care to discharge the - blood at monthly periods by opening canals and - channels for it, to lighten and cleanse the rest of - the body and in season to render the womb fertile - ground for ploughing, as it were, and sowing. But - when the womb receives the seed as it encounters it - and enfolds it and it has taken root - Cf. Aristotle, 745 b 25: a)fi/hsin eu)qu\s oi(=on r(i/zan to\n o)mfalo\n ei)s th\n u(ste/ran, and 493 a 18: (th=s gastro\s) r(i/za o)mfalo/s. there (for the - umbilical cord grows at first in the womb, as - DemocritusFrag. B 148, Diels, Frag. d. Vorsokratiker - 5, ii. p. 171; cf. Moralia, 317 a. says, as an anchorage against the - swell and drift, a cable and vine for the fruit now - conceived that is to be), Nature shuts the monthly - - - - canals of purification and, taking the drifting blood, - uses it for nourishment and irrigates - Cf. Celsus, vii. 7. 17. the embryo,See Aristotle, 745 b 28: dia\ tou/tou (tou= o)mfalou=) lamba/nei trofh\n ai(matikh/n. - which already is beginning to be formed and shaped, - until, having been carried the number of months - proper to its growth within the womb, it needs other - nourishment and abiding-place. At that time, then, - Nature, more carefully than any gardener or irrigator, - turns and changes the blood from one use to another - and has in readiness subterranean springs, as it were, - of a fresh-flowing stream ; and the springs receive - the blood in no perfunctory or unemotional manner, - but are even able, by the gentle heat and soft - womanliness of respiration, to digest, mollify, and - change it; for such a disposition and temper does the - breast have within it. Yet there are no outflowing - streams of milk nor spouts which discharge it all - at once, - Cf. Life of Aemilius Paulus, xiv. (262 b-d). but the breast terminates in flesh that - is full of springs and can filter the milk gently - through minute passage-ways ; and it thus gives a - store of food that is comfortable for the infant's - mouth and pleasant for it to touch and to grasp. -

-

- But there would be no benefit in these many kinds - of equipment for procreation, or in such ways and - means, such zeal and forethought, if Nature had not - implanted in mothers affection and care for their - offspring. - - There is nothing more wretched than a man,Homer, Il., xvii. 446-447; cf. 500 b, infra. - - Of all that breathes and creeps upon the earth - - - the poet tells no falsehood if it is about a new-born - - - - babe that he speaks.But it is with reference to the dead Patroclus that Zeus speaks these lines. For there is nothing so imperfect, so helpless, so naked, so shapeless, so foul, as - man observed at birth, to whom alone, one might - almost say, Nature has given not even a clean passage - to the light - Cf. Moralia, 758 a.; but, defiled with blood and covered - with filth and resembling more one just slain than one - just born, he is an object for none to touch or lift up - or kiss or embrace except for someone who loves with - a natural affection. Therefore, while the other animals - have their dugs hanging loose beneath the belly, in - women they grow above on the breast where mothers - can kiss and embrace and fondle the infant, the - inference being that the end and aim of bearing and - rearing a child is not utility, but affection. -

- - -

Carry the discussion back to primitive mankind, - to those whose women were the first to bear, and - whose men were the first to see a child born; they had - neither any law which bade them rear their children, - nor any expectation of gratitude or of receiving - the wages of maintenance lent to their children - when they were young. - Plato, Laws, 717 c; cf. 479 f, supra - Nay, I should rather be - inclined to affirm that these mothers were hostile and - malicious toward their children, since great dangers - and travail had come to them from child-birth : - - As when a sharp pang pierces a woman in labour, - - A pang which the Eileithyiae of child-bed send, - - The daughters of Hera, who bring the bitter pangs - - - these lines, women tell us, were written, not by - Homer, - Il., xi. 269-271. but by an HomeridThe ancients used the term, not of women, but of a class of male bards. But Plutarch choses to treat the word as a feminine noun, anticipating Samuel Butler's Authoress of the Odyssey. after child-birth or - - - - while she was still in the throes of it and had the - pain of travail, alike bitter and sharp, actually present - in her entrails. But even then the affection for offspring implanted by Nature would bend and lead the - mother : still hot and suffering and shaken with her - pangs, she did not neglect or avoid her child, but - turned to it and smiled at it and took it up and kissed - it, though she reaped nothing sweet or profitable - therefrom, but received it with pain and suffering, - and with tatters of swaddling-clothes - Thus warming and caressing it, both night - And day she passes in alternate toil.From the Niobe of an unknown poet (cf. Moralia, 691 d), attributed by Valckenaer to Sophocles, and recently by A. Lesky (Wien. Stud., lii. 7; cf. also Pearson, Fragments of Sophocles, vol. ii. p. 98), to Aeschylus. - - For what pay or advantage were these services performed by those ancient parents? Nor is there - any for those of our day, since their expectations - are uncertain and far off. He that plants a vineyard - in the vernal equinox gathers the grapes in the autumnal ; he that sows wheat when the Pleiades set - reaps it when they rise ; cattle and horses and - birds bring forth young at once ready for use ; - but as for man, his rearing is full of trouble, his - growth is slow, his attainment of excellence is far - distant and most fathers die before it comes. Neocles - did not live to see the Salamis of Themistocles - nor Miltiades the Eurymedon of Cimon ; nor did - Xanthippus ever hear Pericles harangue the people, - nor did Ariston hear Plato expound philosophy ; - nor did the fathers of Euripides and Sophocles come - to know their sons' victories ; they but heard them - - - - lisping and learning to speak and witnessed their - revellings and drinking-bouts and love-affairs, as they - indulged in such follies as young men commit ; so - that of all EvenusBergk, Poet. Lyr. Graec., ii. p. 270; Edmonds, Elegy and Iambus, i. p. 472. wrote the only line that is - praised or remembered is - For fathers a child is always fear or pain. - Yet none the less fathers do not cease rearing children - and, most of all, those who least need them. For it is - ridiculous if anyone thinks that the rich sacrifice and - rejoice when sons are born to them because they will - have someone to support them and bury them-unless, - by Heaven, it is for lack of heirs that they bring - up children, since it is impossible to find or happen - upon anyone willing to accept another's property! - - Not sand or dust or feathers of birds of varied note - - Could heap up so great a numberAn anonymous fragment; cf. Moralia, 1067 d; Diehl, Anthologia Lyrica, ii. p. 162; Edmonds, Lyra Graeca, iii. p. 452. - - - as is the number of those seeking inheritances.For the plague of inheritance-seekers at Rome, see Roman Satire passim, especially Horace, Satires, ii. 5. - The sire of fifty daughters,From the Archelaüs of Euripides: Nauck, Trag. Graec. Frag. - 2, p. 427, Frag. 228. 1; cf. Moralia, 837 e. Danaüs; - but if he had been childless, he would have had more - heirs, and heirs unlike his own. For sons feel no - gratitude, nor, for the sake of inheriting, do they pay - court or show honour, knowing that they receive the - inheritance as their due. But you hear the words of - - - - strangers clustering around the childless man, like - those famous verses of the comic poet,Aristophanes, Knights, 50-51. - O Demos, judge one case, then to your bath ; - Gorge, guzzle, stuff, and take three obols' pay. - And the remark of Euripides, - Phoenissae, 439-440; but the first line is borrowed from Sophocles, Frag. 85. 1 (Nauck, Trag. Graec. Frag. - 2, p. 148). - - Money it is that finds out friends for men - - And holds the greatest power among mankind, - - is not a simple and general truth, but applies to the - childless : it is these whom rich men feast, whom - great men court, for these alone do advocates plead - gratis. - A rich man with an unknown heir's a power.Kock, Com. Att. Frag., iii. p. 484, ades. 404. - - Many, at any rate, who had many friends and much - honour, the birth of one child has made friendless - and powerless. Therefore not even toward the - acquisition of power is there any aid to be derived - from children, but the whole force of Nature exists - no less in man than in beasts.This closes Plutarch's argument that man does not derive his love of offspring from any other source than do the brute beasts. -

- - -

Now both this and miny other excellences are - obscured by vice, as a thicket springs up beside seeds - planted in a garden. Or are we to say that man has - no natural love for himself just because many men - cut their throats or hurl themselves from precipices? - And OedipusSophocles, Oedipus Rex, 1276-1277. - - Smote his eyes with a brooch and at each blow - - The bloody eye-balls wet his beard; - - - - - and HegesiasPhilosopher of Cyrene, early third century b.c. Cf. Cicero, Tusc. Disp., i. 34. 83; Valerius Maximus, viii. 9, Ext. 3. by the eloquence of his reasoning - persuaded many of his hearers to starve themselves - to death. - In many a guise the gods appear.From the stock lines at the end of the Alcestis, Andromache, Helen, and Bacchae of Euripides; cf. Moralia, 58 a. - -

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- But these are like those diseases and morbid - states of the soul which drive men from their natural - condition, as they themselves testify against themselves. For if a sow tears to pieces her suckling pig, - or a bitch her puppy, men grow despondent and - disturbed and offer to the gods sacrifices to avert the - evil, and consider it a portent on the ground that - Nature prescribes to all creatures that they should - love and rear their offspring, not destroy them. - Moreover, as in mines the gold, though mingled and - covered with much earth, yet gleams through, so - Nature, even in characters and passions which are - themselves perverted, reveals their love for their offspring. For when poor men do not rear their children - it is because they fear that if they are educated less - well than is befittingContrast Moralia, 8 e on the education of poor children. they will become servile - and boorish and destitute of all the virtues ; since - they consider poverty the worst of evils, they - cannot endure to let their children share it with - them, as though it were a kind of disease, serious - and grievous. ... -

- - - - \ No newline at end of file diff --git a/data/tlg0007/tlg098/tlg0007.tlg098.perseus-eng2.tracking.json b/data/tlg0007/tlg098/tlg0007.tlg098.perseus-eng2.tracking.json deleted file mode 100644 index 5bb745cd1..000000000 --- a/data/tlg0007/tlg098/tlg0007.tlg098.perseus-eng2.tracking.json +++ /dev/null @@ -1,14 +0,0 @@ -{ - "epidoc_compliant": false, - "fully_unicode": true, - "git_repo": "canonical-greekLit", - "has_cts_metadata": false, - "has_cts_refsDecl": false, - "id": "2008.01.0276", - "last_editor": "", - "note": "", - "src": "texts/Classics/Plutarch/opensource/plut.098_goodwin_eng.xml", - "status": "migrated", - "target": "canonical-greekLit/data/tlg0007/tlg098/tlg0007.tlg098.perseus-eng2.xml", - "valid_xml": false -} \ No newline at end of file diff --git a/data/tlg0007/tlg098/tlg0007.tlg098.perseus-eng2.xml b/data/tlg0007/tlg098/tlg0007.tlg098.perseus-eng2.xml deleted file mode 100644 index dab1a4304..000000000 --- a/data/tlg0007/tlg098/tlg0007.tlg098.perseus-eng2.xml +++ /dev/null @@ -1,408 +0,0 @@ - - - -%PersProse; -]> - - - - - De amore prolis - Machine readable text - Plutarch - Goodwin&responsibility;&fund.NEH; - About 100Kb&Perseus.publish; - - - Plutarch - Plutarch's Morals. - - Translated from the Greek by several hands. Corrected and revised by - William W. Goodwin, PH. D. - - - Boston - Little, Brown, and Company - Cambridge - Press Of John Wilson and son - 1874 - - 4 - - - - - - - - - - - English - Greek - - - - - 2006 - - GRC - tagging - - - - - - - - Of natural affection towards one's offspring. - - -

APPEALS to foreign judicatures first came in request - among the Grecians out of their distrust of one another's - justice, they deeming it as requisite to fetch justice from - abroad, as any other necessary commodity which was not - of their own growth. And is it not even so that philosophers, by reason of dissensions amongst themselves, have - in the decision of some questions appealed to the nature - of irrational beings, as to a strange city, and have submitted the final determination of such questions to the affections or to the dispositions of brutes, as being unbiassed and - not corrupted by bribes? Or else this is the general complaint of human frailty, that while we differ about the - most necessary and the greatest things, we consult horses, - dogs, and birds, how we should marry, beget children, and - bring them up; and, as if the evidence of Nature in ourselves were not to be trusted, we appeal to the dispositions - and affections of brute beasts, and testify against the manifold transgressions of our own lives, intimating how at - the very first and in the first things we are confounded and - disturbed. For Nature conserves the propriety in them - pure, unmixed, and simple; but in men, the mixture of - ascititious opinions and judgments (as oil is served by the - druggists) alters the properties, and does not preserve what - is their peculiar. Nor need we wonder if irrational animals - - - - follow Nature more than rational; for plants do it - more than animals, for they have neither imagination nor - passion for what is not according to Nature, but are bound - in chains, and ever go that one way that Nature leads - them. Brutes do little regard gentleness, wit, or liberty; - they have indeed the use of irrational incitements and appetites, which put them upon wandering and running - about,—but seldom far, for they seem to lie at the anchor - of Nature, who guides them in the right way (as it were) - by bit and bridle. But reason, the lord and master in man, - finds sometimes one turning, sometimes another; but in all - its wanderings leaves no mark or footstep of Nature.

- - -

But in brutes observe how all things are accommodated to Nature. As to marriages, they tarry not till laws - are passed against celibacy and late marriages, as Lycurgus - and Solon's citizens did; they matter not the disgrace of - wanting children; nor are they ambitious of the honor of - having three children, as many Romans, who marry and - get children, not that they may have heirs, but that they - may get estates. Again, the male accompanies with the - female not at all times, because not pleasure but procreation is his end. Therefore in the spring time, when the - fruitful breezes blow and the air is of a pregnant temper, - then the female approaches the male, gentle and desirable, - wantoning in the sweet smell and peculiar ornament of - her body, full of dew and pure grass; and when she perceives she has conceived, she modestly departs, and provides for her bringing forth and for the safety of what she - shall be delivered of. What brutes do cannot be sufficiently - expressed; in all of them their affection to their young is - evident by their providence, patience, and continence. Indeed we call the bee wise, and we celebrate her who deviseth the yellow honey, flattering her for glutting us with - her sweetness; but the wisdom and art of other creatures, - about their bringing forth and the rearing their young, we - - - - wholly neglect. For instance, first, the king-fisher, when - she has conceived, makes her nest of the prickles of the - sea-needle, weaving them one among another, in form of a - long oval fishing-net; then she puts it under the dashing - of the waters, that being by degrees beaten upon and - milled, it may acquire a smooth surface, and become so - solid that it cannot easily be divided by either stone or iron. - And what is more wonderful, the mouth of the nest is so - exactly fitted to the king-fisher, that neither a greater nor - a less animal can enter it; and when she is in (as they - say) it will not admit the sea-water. The sea-fish called - galeoi/ give birth to their young within themselves, let them - go abroad to feed, and then take them into their bellies - again when they go to sleep. The bear, a most fierce and - ugly beast, brings forth her young shapeless and without - limbs, but with her tongue, as with a tool, she shapes the - members; so that she seems not only to bring forth but to - work out her young. And Homer's lioness,— - - - - Thus in the centre of some gloomy wood, - - With many a step the lioness surrounds - - Her tawny young, beset by men and hounds; - - Elate her heart, and rousing all her powers, - - Dark o'er the fiery balls each hanging eyebrow lowers; - Il. XVII. 134. - - -

-

does she not, I say, look as if she were contriving how to - make a bargain with the huntsman for her whelps? For - generally the love of their young makes bold creatures - timorous, the slothful industrious, and the voracious parsimonious. So Homer's bird gives to her young, though - with herself it go hard. - Il. IX. 324. She feeds them by starving - herself, and when she has taken up her food, she lays it - down again, and keeps it down with her bill, lest she - should swallow it unawares. In like manner, - - - - For tender whelps, when strangers come in sight, - - The barking bitch prepares herself to fight; - Odyss. XX. 14. - - -

- -

and fear for her young turns into a second passion. When - partridges and their young are pursued, the old suffer the - young to fly away before, so contriving it that the fowler - may think to catch them. Thus they hover about, run - forward a little, then turn again, and so detain the fowler - till their young are safe. We daily behold hens, how they - cherish their chickens, taking some of them under their - spread wings, suffering others of them to run upon their - backs, and taking them in again, with a voice expressing - kindness and joy. When themselves are concerned, they fly - from dogs and serpents; but to defend their chickens, they - will venture beyond their strength and fight.

-

And shall we think that Nature has bred such affections - in these creatures, because she is solicitous for the propagation of hens, dogs, and bears, and not that she may by - these means make us ashamed? Certainly we must conclude that these creatures, following the duct of nature, - are for our example, and that they much upbraid the remorselessness of humanity, of which human nature alone - is culpable, in not being capable of gratuitous love, nor - knowing how to be a friend without profit. Well therefore might the comedian be admired who said, For reward - only man loves man. Epicurus thinks that after this manner children are beloved of their parents, and parents of - their children. But if the benefit of speech were allowed - to brutes, and if horses, cows, dogs, and birds were brought - upon the stage, and the song were changed, and it were - said that neither the bitch loved her whelps for gain, nor - the mare her foal, nor fowls their chickens, but that they - were all beloved gratis and by impulse of nature, then by - the affection of all brutes this assertion would be approved - as just and true. And is it not a shame, that the procreation of beasts, their birth, pains in birth, and their education, should be by nature and gratis, and yet for these - things that man should require usury, rewards, and bribes?

- - - -

This assertion, as to pure Nature, can never be true, - nor ought it to be believed. For, as in wild plants, such - as wild vines, figs, and olives, Nature has implanted the - principles of cultivated fruit, though crude and imperfect; - so she has endowed beasts with a love of their young, - though imperfect and not attaining to justice, nor proceeding further than utility. But in man, whom she produced - a rational and political being, inclining him to justice, law, - religion, building of cities, and friendship, she hath placed - the seed of those things that are generous, fair, and fruitful,—that is, the love of their children,—following the first - principles which entered into the very constitution of their - bodies. For terms and expressions are wanting to declare - with what industry Nature—who is skilful, unerring, and - not to be surpassed, and (as Erasistratus says) has nothing - idle or frivolous—has contrived all things pertaining to - the procreation of mankind; and modesty will not permit - it. The making and economy of milk sufficiently speak - her providence and care. In women what abundance of - blood more than serves for necessary uses, which, through - languidness and want of spirit, wanders about and disturbs - the body; being at other times by Nature in monthly periods - discharged by proper canals and passages, for the relief - and purgation of the body, and to render the womb like a - field fit for the plough and seed, and desirous of it at - seasons. But when the womb has caught the seed, and it - has taken root (for the navel as Democritus says, grows - first, like an anchor to keep the foetus from fluctuating, or - as a stay or footstalk to the child), then Nature stops the - passages proper for monthly purgations, and keeps the - superfluous blood after that for nourishment and to moisten - the birth, which now begins to be formed and fashioned, - and at the end of a set number of days increases so in the - womb, that it must seek another place and other sort of - food. Then Nature, more diligent than any husbandman, - - - - deriving the blood to other uses, has as it were some subterranean - fountains, which receive the affluent liquors; - and they receive them not negligently nor without affection, - but with a gentle heat and womanish softness they concoct, - mollify, and alter them; for in this manner are the breasts - internally affected and tempered. And milk is not poured - out of them by pipes in a full stream; but the breasts, - terminating in flesh that is pervious by small and insensible passages, do afford store of sweet and pleasant sucking to the infant's mouth. But for all this, such and so - many instruments for procreation, such preparation, so - great industry and providence, were all to no purpose, - unless Nature had inbred in the mothers a love and care - of their offspring. - - - - Than man more wretched naught takes breath, - - Not th' vilest thing that creeps on earth; - Il. XVII. 446. - - -

-

which infallibly holds good of infants new-born. For - nothing can be beheld so imperfect, helpless, naked, shapeless, and nasty, as man is just at his birth; to whom alone - almost Nature has denied a cleanly passage into the world; - and as he is smeared with blood, and daubed with filth, - more like to one killed than to one new-born, he could - never be touched, taken in arms, kissed, or hugged by any - one to whom Nature had not given an inbred affection for - him. Therefore other animals have their dugs below their - belly, which grow on woman above her breast, that she - may the more conveniently kiss, embrace, and cherish her - infant; because the end of bringing forth and rearing is - not necessity but love.

- - -

For let us look back to ancient times, to those who - first brought forth and who first saw a child born. Upon - them certainly no law enjoined any necessity of rearing - their offspring, nor could expectation of thanks oblige - them to feed their infants, as if it were for usury. Nay, - - - - rather, they were angry with their children, and long remembered the injuries they had received from them, as - authors of so many dangers and of so much pain and travail - to them. - - - - As when keen darts the fierce Ilithyiae send; - - the powers that cause the teeming matron's throes, - - Sad mothers of unutterable woes! - Il. XI. 269. - - -

-

These verses, some say, were not written by Homer, but - by some Homeress, who either had been or was then in - travail, and felt the very pangs in her bowels. Yet the - love implanted by Nature melts and sways the childbed - woman. While she is still in a sweat and trembling for - pain, she is not averse to her infant; but turns it to her, - smiles on it, hugs and kisses it. Though she finds no true - sweetness, nor yet profit, however, she sometimes rocks it - in a warm cradle, sometimes she dances it in the cool air, - turning one toil into another, resting neither night nor day. -

-

For what reward or gain was all this? For as little - then as now; for the hopes are uncertain and far off. He - that plants a vine in the vernal equinox gathers grapes - upon it in the autumnal. He that sows wheat at the setting of the Pleiades reaps it at their rising. Cows, mares, - and birds bring forth young ready for use. Man's - education is laborious, his increase slow, his virtue lies at - a distance; so that most parents die before their children - show their virtue. Neocles never saw Themistocles's victory at Salamis, nor Miltiades the valor of Cimon at Eurymedon; Xanthippus never heard Pericles pleading; nor - Aristo Plato philosophizing; nor did the fathers of Euripides and Sophocles know the victories their sons won, - though they heard them indeed stammering and learning - to talk. It is the mishap of fathers to see the revelling, - drinking, and love intrigues of their children; to which - purpose that of Evenus is memorable, - - - - - - Terror or grief unto his father's heart - - A son must ever be. - - -

-

And yet men find no end of rearing of children; they especially who have no need of them. For it is ridiculous - to think that rich men, when they have children born to - them, sacrifice and rejoice that they may have some to - maintain and to bury them. Or is it perhaps that they - bring up children for want of heirs, because, forsooth, men - cannot be found to accept of another man's estate? Sand, - dust, and the feathers of all the birds in the world, are not - so numerous as heirs are to other men's estates. Danaus - was the father of fifty daughters; but if he had wanted - issue, he might have had many more heirs. The case is - far otherwise with children; they make not acknowledgments nor curry favor nor pay their devotions, as expecting - the inheritance of due. But you may hear strangers who - hang about them that have no heirs, talking like the comedian: - - - - O Demos, having after judgment bathed, - - Drink, eat a morsel, take three oboli. - Aristoph. Knights, 50. - - -

-

And what Euripides said, - - - - 'Tis money that procures us friends to choose, - - And mightiest power o'er all things that men use, - - -

-

does not universally hold true, but of such only as have - no children. To such the rich give banquets, such great - men honor, and for such only lawyers plead gratis. A - rich man who has no known heir can do great matters. - Many a man who has had a great number of friends and - followers, as soon as he has had a child, has been divested - of all his alliances and power. So that children do not - augment a man's power; but their whole power over their - parents' affection is due to Nature, and is shown no less - in men than in beasts.

- - -

But this natural affection, like many other good qualities - - - - in men, may be choked and obscured by vices; as - when a wild forest is sown with garden-seeds. Can we - say that man loves not himself, because some hang themselves, others break their own necks, Oedipus put out his - own eyes,Soph. Oed. Tyr. 1276. and Hegesias, by his disputation, persuaded - many of his auditors to pine themselves to death? - - For fatal things in various shapes do walk.Eurip. Alcestis, 1159. - -

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But all these things are disease and craziness of mind, - transporting a man out of his own nature; and in this - men testify against themselves. For if a sow or a bitch - kill the young they have brought forth, men look dejected, - are disturbed, sacrifice to the Gods to avert the mischief, - and do account it a miracle; because men know that Nature has implanted in all creatures the love of their young, - so that they should feed them and not kill them. For as - among metals gold, though mixed with much rubbish, will - appear; so Nature, even in vicious deeds and affection, declares the love to posterity. For poor people do not rear - their children, fearing that, if they should not be well educated, they would prove slavish, clownish, and destitute of all - things commendable; since they cannot endure to entail - poverty, which they look upon as the worst of all evils or - diseases, upon their posterity.

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ON AFFECTION FOR OFFSPRING (DE AMORE PROLIS) -
INTRODUCTION

This essay, or declamation, is clearly in an unfinished state throughout and a good deal is doubtless lost at the end, for the author has done little more with his subject than to show that φιλοστοργία Volkmann reminds us that De Amore Prolis is a bad Latin translation for the title, but that there is no better: cf. Fronto, i. p. 280, ii. p. 154 ed. Haines (L.C.L.) for the statement that there is no such quality as τὸ φιλόστοργον at Rome and consequently no name for it. See also Marcus Aurelius, i. 11. is more complete in man than in beasts.Volkmann, Leben, Scriften, u. Philos, Plutarchs, ii. pp. 165-167, attempts to complete the thought of this treatise. The efforts of Döhner Quaest. Plut., iii. pp. 26 ff. and Weissenberger Die Sprache Plutarchs, ii. pp. 31-33. When Weissenberger attempts to find discrepancies between Plutarch’s thought here and elsewhere, he chooses examples in which he either misinterprets the meaning or else forgets that Plutarch is ironical and intends the opposite of what he says. to prove that the essay is not genuine have not been successful. Dohner is, further, quite wrong, as Patzig Quaest. Plut., pp. 3-21: by far the most complete discussion of the vocabulary and syntax of this strange work. Patzig’s conclusion is that we have here a finished essay of Plutarch; this is untenable, but his arguments for genuineness are quite conclusive. None of his successors, not even Pohlenz, shows any knowledge of his valuable work. and Weissenberger have shown, in assuming the work to be an epitome. It is best regarded as an unfinished fragment, containing, so far as it goes, the rough and unrevised hand of Plutarch.

Dyroff’sProgram Würzburg, 1896/7. attempt to show that this work was composed before De Esu Carnium, De Sollertia Animalium, and Gryllus is not to be taken seriously: the grounds are too slight. The text is very corrupt. The work is not listed in the Lamprias catalogue.

-

Trials of cases on appealPlutarch is probably referring to the common practice of small states appealing to the greater, Athens or Rhodes, to arbitrate in disputes; the distrust was thus not of all other Greeks but of fellow-citizens. cf. Schwyzer, Dial. Gr. Exempla, 83 for an inscription in which Argos regulates the relations between Cnossus and Tylissus circa 450 b.c.; see also M. N. Tod, International Arbitration among the Greeks (Oxford, 1913). before special arbitrators and the carrying of cases before foreign courts were first devised by the Greeks by reason of their mutual distrust, since they had need of the justice supplied by others than themselves, like any other non-indigenous necessity. Is it thus, then, that philosophers also, because of their disagreements with each other, refer some of their questions to the nature of irrational animals, as though to a foreign city, and submit the decision to the emotions and character and habits of these creatures as to a court that cannot be influenced or bribed? Or is this also a common charge against human depravity - that, being in doubt about the most necessary and important things, we seek among horses and dogs and birds how we ourselves should marry and beget and bring up children (as though we had no plain indication of Nature in ourselves); and that we term the traits which brute beasts have characters and emotions, and accuse our life of a great deviation and departure from Nature, confused and disordered as we are at the very beginning concerning even the first principles? For in dumb animals Nature preserves their special characteristics pure and unmixed and simple, but in men, through reason and habit, they have been modified by many opinions and adventitious judgements so that they have lost their proper form and have acquired a pleasing variety comparable to the variety of perfumes made by the pharmacist on the basis of a single oil. And let us not wonder if irrational animals follow Nature more closely than rational ones; for animals are, in fact, outdone in this by plants, to which Nature has given neither imagination nor impulse, nor desire for something different, which causes men to shake themselves free from what Nature desires; but plants, as though they were fastened in chains, remain in the power of Nature, always traversing the one path along which Nature leads them. Yet in wild beasts versatility of reasoning and uncommon cleverness and excessive love of freedom are not too highly developed; and though they have irrational impulses and desires and often wander about on circuitous paths, they do not go far afield, but ride, as it were, at the anchor provided by Nature, who points out to them the straight way, as to an ass which proceeds under bit and bridle. But in man ungoverned reason is absolute master, and, discovering now one way of deviation and innovation and now another, has left no clear or certain vestige of Nature visible.The text of this chapter is exceedingly corrupt: the restorations and suggestions adopted here claim only an approximation to the required thought.

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Observe to what extent there exists in animals conformity to nature in regard to their marriages. In the first place, they do not wait for laws against celibacy or late wedlock, as did the citizens of Lycurgus Cf.Life of Lysander, xxx. (451 a-b); Life of Lycurgus, xv. 1 (48 c); Moralia, 227 f; Ariston in Stobaeus, vol. iv. p. 497 ed. Hense (or von Arnim. Stoic. Vet. Frag., i. p. 89); Clement of Alexandria, Stromateis, ii. 141 (vol. ii. p. 191 ed. Stählin). and Solon, This is not true of Solon: cf. Stobaeus, vol. iv. p. 521 ed. Hense. nor fear loss of civil rights because of childlessness, nor pursue the honours of the ius trium liberorum ,See, for example, Hardy’s notes on Pliny, Epistulae, right of inheritance and the privileges of those who had less than three children. as many Romans do when they marry and beget children, not that they may have heirs, but that they may inherit. In the next place, the male does not consort with the female during all seasons, for the end and aim is not pleasure, but procreation and the begetting of offspring; therefore it is in the season of spring, which has procreative breezes cf. Lucretius, i. 10-20: reserata viget genitabilis aura favoni, and the whole passage. and a temperature suitable to intercourse, cf. Aristotle, Historia Animalium, vi. 18 (573 a 27). that the female, rendered submissive and desirable, comes to consort with the male, exulting, as she does, in the pleasing odour of her flesh and the peculiar adornment cf. Clement of Alexandria, Paedagogus, iii. 11. 1 (vol. i. p. 242 ed. Stählin). of her body, and filled with dew and clean grass cf.Moralia, 990 c ff.; but when she perceives that she is pregnant and sated, she modestly retires and takes thought for the birth and safety of her offspring. But it is impossible to recount the procedure in a manner worthy of the subject, except to say that each of the pair is as one in their affection for their offspring, in their forethought, their endurance, and their self-control. Further, though we call the bee wise and believe that it Makes the yellow honey its care,Simonides: Frag. 47 ed. Bergk; 43 ed. Diehl; 57 ed. Edmonds. Cf.Moralia, 41 f, 79 c. flattering the saccharine quality of its sweetness which tickles our palates, yet we overlook the wisdom and artifice of the other creatures which is manifested in the bearing and the nurture of offspring. As, for example, the king-fisher cf.Moralia, 983 c-d; Aelian, De Natura Animalium, ix. 17. after conception makes her nest by gathering the thorns of the sea-needle and interweaving and joining them together, and makes it round and oblong in form, like a fisherman’s creel; and, packing the thorns closely together with the most exact jointure and density, submits it to the dashing of the waves so that, being gradually beaten upon and riveted together, the hard-packed surface may become water-proof; and it does become hard to divide with iron or stone. And what is more wonderful, the mouth of the nest is so exactly fitted to the size and measure of the king-fisher that no other creature, either larger or smaller, may enter, and, so they say, that it will not admit even the most minute drops of sea-water.In Moralia, 983 c (De sollertia animalium), Plutarch adds a few details to this description.

And sea-dogsAelian, op. cit., ii. 55; Moralia, 982 a; for the kinds of γαλεοί (a species of shark), see Mair’s note on Oppian, Halieutica, i. 379 (L.C.L.). are a very good example, for they bring forth their young alive within their bodies,That is, they are viviparous. but permit their offspring to emerge and forage, and then take them back again and enfold them in their vitals and let them sleep there.

And the she-bear, cf. Aelian, op. cit., ii. 19; Aristotle, op. cit., 579 a 24: ἀδιάρθρωτα τὰ σκὲλη καὶ τὰ πλεῖστα τῶν μορίοων. the most savage and sullen of beasts, brings forth her young formless and without visible joints, and with her tongue, as with a tool, she moulds into shape their skin cf. Aulus Gellius, xvii. 10. 3.; and thus she is thought, not only to bear, but to fashion her cub.

And in Homer Il., xvii. 134-136. the lion - Whom hunters meet leading his young within A wood; he glares with valour and draws down His eye-lids till they hide his eyes - does he look like a beast that has any notion of making terms with the hunters for his children’s lives? For, in general, the love of animals for their children makes the timid bold, the lazy energetic, the voracious sparing; like the bird in Homer Il., ix. 324; cf.Moralia, 80 a. which brings to her nestlings Whatever morsels she can catch, though she Fares ill herself, for she feeds her young at the cost of her own hunger, and, though she has laid hold of food for her belly, she withholds it and presses it tightly with her beak, lest she gulp it down unawares; or As a bitch bestrides her tender pups, and barks At one she does not know, and longs to fight,Homer, Od., xx. 14-15; cf.De Vita et Poesi Homeri, 86 (Bernardakis, vol. vii. p. 375). acquiring, as it were, a second courage in her fear for her young.

And partridges, cf.Moralia, 971 c-d; Aelian, op. cit., iii. 16; Aristotle, Historia Animalium, ix. 8 (613 b 17); scholia on Aristophanes, Birds, 768. when, accompanied by their young, they are being pursued, allow the fledglings to fly ahead and attempt to escape, and contrive to fix the hunter’s attention on themselves by wheeling close and, when they are almost captured, fly off and away, then again remain at rest and place themselves within the reach of the hunter’s hope, until, by so exposing themselves to danger for their nestlings’ safety, they have led on the hunters to a considerable distance.

And we have before our eyes every day the manner in which hens cf. Aristotle, op. cit., ix. 8 (613 b 15); Anthologia Palatina, ix. 95. care for their brood, drooping their wings for some to creep under, and receiving with joyous and affectionate clucks others that mount upon their backs or run up to them from every direction; and though they flee from dogs and snakes if they are frightened only for themselves, if their fright is for their children, they stand their ground and fight it out beyond their strength.

Are we, then, to believe that Nature has implanted these emotions in these creatures because she is solicitous for the offspring of hens and dogs and bears, and not, rather, because she is striving to make us ashamed and to wound us, when we reflect that these instances are examples to those of us who would follow the lead of Nature, but to those who are callous, as rebukes for their insensibility, by citing which they i.e. the philosophers whose views Plutarch is criticizing. disparage human nature as being the only kind that has no disinterested affection and that does not know how to love without prospect of gain? In our theatres, indeed, people applaud the verse of the poet who said,Kock, Com. Att. Frag., iii. p. 450, ades. 218. What man will love his fellow-man for pay? And yet, according to Epicurus,Usener, Epicurea, p. 320, Frag. 527. it is for pay that a father loves his son, a mother her child, children their parents; but if beasts could come to understand speech and someone should bring together to a common theatre horses and cows and dogs and birds and should revise this speech and say, Dogs do not love their pups, nor horses their colts, nor birds their nestlings, for pay, but gratuitously and naturally, it would be recognized by the emotions of them all that this was well and truly spoken. For it is shameful - great Heaven! - that the begetting and the pains of travail and the nurture of beas ts should be Nature and a free gift, but that those of men should be loans and wages and caution-money, all given on condition of a return! cf. 496 c, infra.

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But such a statement is neither true nor worth the hearing. For just as in uncultivated plants, such as wild vines and figs and olives, Nature has implanted the principles, though crude and imperfect, of cultivated fruits, so on irrational animals she has bestowed a love of offspring, though imperfect and insufficient as regards the sense of justice and one which does not advance beyond utility; but in the case of man, a rational and social animal, Nature, by introducing him to a conception of justice and law and to the worship of the gods and to the founding of cities and to human kindness, has furnished noble and beautiful and fruitful seeds of all these in the joy we have in our children and our love of them, emotions which accompany their first beginnings; and these qualities are found in the very constitution of their bodies. For although Nature is everywhere exact and workmanlike with no deficiency or superfluity, and has, as ErasistratusA famous physician at the court of Seleucus I and later at Alexandria; cf.Life of Demetrius, xxxviii. (907 a ff.). said, no trumpery about her; yet when it comes to the processes of procreation, it is impossible to describe them in a fitting manner, and perhaps it would not be decent to fix our attention too precisely upon the names and designations of these forbidden topics, but it is proper that we should apprehend the admirable adaptation of those hidden and concealed parts to the functions of procreation and bringing to birth. However, the production cf. Clement of Alexandria, Paedagogus, i. 39 (vol. i. p. 113 ed. Stählin); Galen, vol. iv. p. 176 ed. Kühn. and administering of milk is sufficient proof of Nature’s foresight and care. For in women the amount of blood exceeds the use for it because of the sluggishness and paucity of their breath and, coming to the surface, wanders at large and burdens them; at other times it is Nature’s custom and care to discharge the blood at monthly periods by opening canals and channels for it, to lighten and cleanse the rest of the body and in season to render the womb fertile ground for ploughing, as it were, and sowing. But when the womb receives the seed as it encounters it and enfolds it and it has taken root cf. Aristotle, 745 b 25: ἀφίησιν εὐθὺς οἶον ῥίζαν τὸν ὀμφαλὸν εἰς τὴν ὑστέραν, and 493 a 18: (τῆς γαστρὸς) ῥίζα ὀμφαλός. there (for the umbilical cord grows at first in the womb, as DemocritusFrag. B 148, Diels, Frag. d. Vorsokratiker 5, ii. p. 171; cf.Moralia, 317 a. says, as an anchorage against the swell and drift, a cable and vine for the fruit now conceived that is to be), Nature shuts the monthly canals of purification and, taking the drifting blood, uses it for nourishment and irrigates cf. Celsus, vii. 7. 17. the embryo, See Aristotle, 745 b 28: διὰ τούτου (τοῦ ὀμφαλοῦ) λαμβάνει τροφὴν αἱματικήν. which already is beginning to be formed and shaped, until, having been carried the number of months proper to its growth within the womb, it needs other nourishment and abiding-place. At that time, then, Nature, more carefully than any gardener or irrigator, turns and changes the blood from one use to another and has in readiness subterranean springs, as it were, of a fresh-flowing stream; and the springs receive the blood in no perfunctory or unemotional manner, but are even able, by the gentle heat and soft womanliness of respiration, to digest, mollify, and change it; for such a disposition and temper does the breast have within it. Yet there are no outflowing streams of milk nor spouts which discharge it all at once, Cf.Life of Aemilius Paulus, xiv. (262 b-d). but the breast terminates in flesh that is full of springs and can filter the milk gently through minute passage-ways; and it thus gives a store of food that is comfortable for the infant’s mouth and pleasant for it to touch and to grasp.

But there would be no benefit in these many kinds of equipment for procreation, or in such ways and means, such zeal and forethought, if Nature had not implanted in mothers affection and care for their offspring. There is nothing more wretched than a man,Homer, Il., xvii. 446-447; cf. 500 b, infra. Of all that breathes and creeps upon the earth - the poet tells no falsehood if it is about a new-born babe that he speaks.But it is with reference to the dead Patroclus that Zeus speaks these lines. For there is nothing so imperfect, so helpless, so naked, so shapeless, so foul, as man observed at birth, to whom alone, one might almost say, Nature has given not even a clean passage to the light cf.Moralia, 758 a.; but, defiled with blood and covered with filth and resembling more one just slain than one just born, he is an object for none to touch or lift up or kiss or embrace except for someone who loves with a natural affection. Therefore, while the other animals have their dugs hanging loose beneath the belly, in women they grow above on the breast where mothers can kiss and embrace and fondle the infant, the inference being that the end and aim of bearing and rearing a child is not utility, but affection.

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Carry the discussion back to primitive mankind, to those whose women were the first to bear, and whose men were the first to see a child born; they had neither any law which bade them rear their children, nor any expectation of gratitude or of receiving the wages of maintenance lent to their children when they were young. Plato, Laws, 717 c; cf. 479 f, supra Nay, I should rather be inclined to affirm that these mothers were hostile and malicious toward their children, since great dangers and travail had come to them from child-birth: As when a sharp pang pierces a woman in labour, A pang which the Eileithyiae of child-bed send, The daughters of Hera, who bring the bitter pangs - these lines, women tell us, were written, not by Homer, Il., xi. 269-271. but by an HomeridThe ancients used the term, not of women, but of a class of male bards. But Plutarch choses to treat the word as a feminine noun, anticipating Samuel Butler’s Authoress of the Odyssey. after child-birth or while she was still in the throes of it and had the pain of travail, alike bitter and sharp, actually present in her entrails. But even then the affection for offspring implanted by Nature would bend and lead the mother: still hot and suffering and shaken with her pangs, she did not neglect or avoid her child, but turned to it and smiled at it and took it up and kissed it, though she reaped nothing sweet or profitable therefrom, but received it with pain and suffering, and with tatters of swaddling-clothes Thus warming and caressing it, both night And day she passes in alternate toil. From the Niobe of an unknown poet (cf.Moralia, 691 d), attributed by Valckenaer to Sophocles, and recently by A. Lesky (Wien. Stud., lii. 7; cf. also Pearson, Fragments of Sophocles, vol. ii. p. 98), to Aeschylus. For what pay or advantage were these services performed by those ancient parents? Nor is there any for those of our day, since their expectations are uncertain and far off. He that plants a vineyard in the vernal equinox gathers the grapes in the autumnal; he that sows wheat when the Pleiades set reaps it when they rise; cattle and horses and birds bring forth young at once ready for use; but as for man, his rearing is full of trouble, his growth is slow, his attainment of excellence is far distant and most fathers die before it comes. Neocles did not live to see the Salamis of Themistocles nor Miltiades the Eurymedon of Cimon; nor did Xanthippus ever hear Pericles harangue the people, nor did Ariston hear Plato expound philosophy; nor did the fathers of Euripides and Sophocles come to know their sons’ victories; they but heard them lisping and learning to speak and witnessed their revellings and drinking-bouts and love-affairs, as they indulged in such follies as young men commit; so that of all EvenusBergk, Poet. Lyr. Graec., ii. p. 270; Edmonds, Elegy and Iambus, i. p. 472. wrote the only line that is praised or remembered is For fathers a child is always fear or pain. Yet none the less fathers do not cease rearing children and, most of all, those who least need them. For it is ridiculous if anyone thinks that the rich sacrifice and rejoice when sons are born to them because they will have someone to support them and bury them-unless, by Heaven, it is for lack of heirs that they bring up children, since it is impossible to find or happen upon anyone willing to accept another’s property! Not sand or dust or feathers of birds of varied note Could heap up so great a numberAn anonymous fragment; cf.Moralia, 1067 d; Diehl, Anthologia Lyrica, ii. p. 162; Edmonds, Lyra Graeca, iii. p. 452. as is the number of those seeking inheritances.For the plague of inheritance-seekers at Rome, see Roman Satire passim, especially Horace, Satires, ii. 5. The sire of fifty daughters,From the Archelaüs of Euripides: Nauck, Trag. Graec. Frag. 2, p. 427, Frag. 228. 1; cf.Moralia, 837 e. Danaüs; but if he had been childless, he would have had more heirs, and heirs unlike his own. For sons feel no gratitude, nor, for the sake of inheriting, do they pay court or show honour, knowing that they receive the inheritance as their due. But you hear the words of strangers clustering around the childless man, like those famous verses of the comic poet,Aristophanes, Knights, 50-51. O Demos, judge one case, then to your bath; Gorge, guzzle, stuff, and take three obols’ pay. And the remark of Euripides, Phoenissae, 439-440; but the first line is borrowed from Sophocles, Frag. 85. 1 (Nauck, Trag. Graec. Frag. 2, p. 148). Money it is that finds out friends for men And holds the greatest power among mankind, is not a simple and general truth, but applies to the childless: it is these whom rich men feast, whom great men court, for these alone do advocates plead gratis. A rich man with an unknown heir’s a power.Kock, Com. Att. Frag., iii. p. 484, ades. 404. Many, at any rate, who had many friends and much honour, the birth of one child has made friendless and powerless. Therefore not even toward the acquisition of power is there any aid to be derived from children, but the whole force of Nature exists no less in man than in beasts.This closes Plutarch’s argument that man does not derive his love of offspring from any other source than do the brute beasts.

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Now both this and miny other excellences are obscured by vice, as a thicket springs up beside seeds planted in a garden. Or are we to say that man has no natural love for himself just because many men cut their throats or hurl themselves from precipices? And OedipusSophocles, Oedipus Rex, 1276-1277. Smote his eyes with a brooch and at each blow The bloody eye-balls wet his beard; and HegesiasPhilosopher of Cyrene, early third century b.c. cf. Cicero, Tusc. Disp., i. 34. 83; Valerius Maximus, viii. 9, Ext. 3. by the eloquence of his reasoning persuaded many of his hearers to starve themselves to death. In many a guise the gods appear.From the stock lines at the end of the Alcestis, Andromache, Helen, and Bacchae of Euripides; cf.Moralia, 58 a.

But these are like those diseases and morbid states of the soul which drive men from their natural condition, as they themselves testify against themselves. For if a sow tears to pieces her suckling pig, or a bitch her puppy, men grow despondent and disturbed and offer to the gods sacrifices to avert the evil, and consider it a portent on the ground that Nature prescribes to all creatures that they should love and rear their offspring, not destroy them. Moreover, as in mines the gold, though mingled and covered with much earth, yet gleams through, so Nature, even in characters and passions which are themselves perverted, reveals their love for their offspring. For when poor men do not rear their children it is because they fear that if they are educated less well than is befittingContrast Moralia, 8 e on the education of poor children. they will become servile and boorish and destitute of all the virtues; since they consider poverty the worst of evils, they cannot endure to let their children share it with them, as though it were a kind of disease, serious and grievous....

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INTRODUCTION +

This essay, or declamation, is clearly in an unfinished state throughout and a good deal is doubtless lost at the end, for the author has done little more with his subject than to show that φιλοστοργία Volkmann reminds us that De Amore Prolis is a bad Latin translation for the title, but that there is no better: cf. Fronto, i. p. 280, ii. p. 154 ed. Haines (L.C.L.) for the statement that there is no such quality as τὸ φιλόστοργον at Rome and consequently no name for it. See also Marcus Aurelius, i. 11. is more complete in man than in beasts.Volkmann, Leben, Scriften, u. Philos, Plutarchs, ii. pp. 165-167, attempts to complete the thought of this treatise. The efforts of Döhner Quaest. Plut., iii. pp. 26 ff. and Weissenberger Die Sprache Plutarchs, ii. pp. 31-33. When Weissenberger attempts to find discrepancies between Plutarch’s thought here and elsewhere, he chooses examples in which he either misinterprets the meaning or else forgets that Plutarch is ironical and intends the opposite of what he says. to prove that the essay is not genuine have not been successful. Dohner is, further, quite wrong, as Patzig Quaest. Plut., pp. 3-21: by far the most complete discussion of the vocabulary and syntax of this strange work. Patzig’s conclusion is that we have here a finished essay of Plutarch; this is untenable, but his arguments for genuineness are quite conclusive. None of his successors, not even Pohlenz, shows any knowledge of his valuable work. and Weissenberger have shown, in assuming the work to be an epitome. It is best regarded as an unfinished fragment, containing, so far as it goes, the rough and unrevised hand of Plutarch.

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Dyroff’sProgram Würzburg, 1896/7. attempt to show that this work was composed before De Esu Carnium, De Sollertia Animalium, and Gryllus is not to be taken seriously: the grounds are too slight.

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The text is very corrupt. The work is not listed in the Lamprias catalogue.

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Trials of cases on appealPlutarch is probably referring to the common practice of small states appealing to the greater, Athens or Rhodes, to arbitrate in disputes; the distrust was thus not of all other Greeks but of fellow-citizens. cf. Schwyzer, Dial. Gr. Exempla, 83 for an inscription in which Argos regulates the relations between Cnossus and Tylissus circa 450 b.c.; see also M. N. Tod, International Arbitration among the Greeks (Oxford, 1913). before special arbitrators and the carrying of cases before foreign courts were first devised by the Greeks by reason of their mutual distrust, since they had need of the justice supplied by others than themselves, like any other non-indigenous necessity. Is it thus, then, that philosophers also, because of their disagreements with each other, refer some of their questions to the nature of irrational animals, as though to a foreign city, and submit the decision to the emotions and character and habits of these creatures as to a court that cannot be influenced or bribed? Or is this also a common charge against human depravity - that, being in doubt about the most necessary and important things, we seek among horses and dogs and birds how we ourselves should marry and beget and bring up children (as though we had no plain indication of Nature in ourselves); and that we term the traits which brute beasts have characters and emotions, and accuse our life of a great deviation and departure from Nature, confused and disordered as we are at the very beginning concerning even the first principles? For in dumb animals Nature preserves their special characteristics pure and unmixed and simple, but in men, through reason and habit, they have been modified by many opinions and adventitious judgements so that they have lost their proper form and have acquired a pleasing variety comparable to the variety of perfumes made by the pharmacist on the basis of a single oil. And let us not wonder if irrational animals follow Nature more closely than rational ones; for animals are, in fact, outdone in this by plants, to which Nature has given neither imagination nor impulse, nor desire for something different, which causes men to shake themselves free from what Nature desires; but plants, as though they were fastened in chains, remain in the power of Nature, always traversing the one path along which Nature leads them. Yet in wild beasts versatility of reasoning and uncommon cleverness and excessive love of freedom are not too highly developed; and though they have irrational impulses and desires and often wander about on circuitous paths, they do not go far afield, but ride, as it were, at the anchor provided by Nature, who points out to them the straight way, as to an ass which proceeds under bit and bridle. But in man ungoverned reason is absolute master, and, discovering now one way of deviation and innovation and now another, has left no clear or certain vestige of Nature visible.The text of this chapter is exceedingly corrupt: the restorations and suggestions adopted here claim only an approximation to the required thought.

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Observe to what extent there exists in animals conformity to nature in regard to their marriages. In the first place, they do not wait for laws against celibacy or late wedlock, as did the citizens of Lycurgus Cf.Life of Lysander, xxx. (451 a-b); Life of Lycurgus, xv. 1 (48 c); Moralia, 227 f; Ariston in Stobaeus, vol. iv. p. 497 ed. Hense (or von Arnim. Stoic. Vet. Frag., i. p. 89); Clement of Alexandria, Stromateis, ii. 141 (vol. ii. p. 191 ed. Stählin). and Solon, This is not true of Solon: cf. Stobaeus, vol. iv. p. 521 ed. Hense. nor fear loss of civil rights because of childlessness, nor pursue the honours of the ius trium liberorum ,See, for example, Hardy’s notes on Pliny, Epistulae, right of inheritance and the privileges of those who had less than three children. as many Romans do when they marry and beget children, not that they may have heirs, but that they may inherit. In the next place, the male does not consort with the female during all seasons, for the end and aim is not pleasure, but procreation and the begetting of offspring; therefore it is in the season of spring, which has procreative breezes cf. Lucretius, i. 10-20: reserata viget genitabilis aura favoni, and the whole passage. and a temperature suitable to intercourse, cf. Aristotle, Historia Animalium, vi. 18 (573 a 27). that the female, rendered submissive and desirable, comes to consort with the male, exulting, as she does, in the pleasing odour of her flesh and the peculiar adornment cf. Clement of Alexandria, Paedagogus, iii. 11. 1 (vol. i. p. 242 ed. Stählin). of her body, and filled with dew and clean grass cf.Moralia, 990 c ff.; but when she perceives that she is pregnant and sated, she modestly retires and takes thought for the birth and safety of her offspring. But it is impossible to recount the procedure in a manner worthy of the subject, except to say that each of the pair is as one in their affection for their offspring, in their forethought, their endurance, and their self-control. Further, though we call the bee wise and believe that it Makes the yellow honey its care,Simonides: Frag. 47 ed. Bergk; 43 ed. Diehl; 57 ed. Edmonds. Cf.Moralia, 41 f, 79 c. flattering the saccharine quality of its sweetness which tickles our palates, yet we overlook the wisdom and artifice of the other creatures which is manifested in the bearing and the nurture of offspring. As, for example, the king-fisher cf.Moralia, 983 c-d; Aelian, De Natura Animalium, ix. 17. after conception makes her nest by gathering the thorns of the sea-needle and interweaving and joining them together, and makes it round and oblong in form, like a fisherman’s creel; and, packing the thorns closely together with the most exact jointure and density, submits it to the dashing of the waves so that, being gradually beaten upon and riveted together, the hard-packed surface may become water-proof; and it does become hard to divide with iron or stone. And what is more wonderful, the mouth of the nest is so exactly fitted to the size and measure of the king-fisher that no other creature, either larger or smaller, may enter, and, so they say, that it will not admit even the most minute drops of sea-water.In Moralia, 983 c (De sollertia animalium), Plutarch adds a few details to this description.

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And sea-dogsAelian, op. cit., ii. 55; Moralia, 982 a; for the kinds of γαλεοί (a species of shark), see Mair’s note on Oppian, Halieutica, i. 379 (L.C.L.). are a very good example, for they bring forth their young alive within their bodies,That is, they are viviparous. but permit their offspring to emerge and forage, and then take them back again and enfold them in their vitals and let them sleep there.

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And the she-bear, cf. Aelian, op. cit., ii. 19; Aristotle, op. cit., 579 a 24: ἀδιάρθρωτα τὰ σκὲλη καὶ τὰ πλεῖστα τῶν μορίοων. the most savage and sullen of beasts, brings forth her young formless and without visible joints, and with her tongue, as with a tool, she moulds into shape their skin cf. Aulus Gellius, xvii. 10. 3.; and thus she is thought, not only to bear, but to fashion her cub.

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And in Homer Il., xvii. 134-136. the lion - Whom hunters meet leading his young within A wood; he glares with valour and draws down His eye-lids till they hide his eyes - does he look like a beast that has any notion of making terms with the hunters for his children’s lives? For, in general, the love of animals for their children makes the timid bold, the lazy energetic, the voracious sparing; like the bird in Homer Il., ix. 324; cf.Moralia, 80 a. which brings to her nestlings Whatever morsels she can catch, though she Fares ill herself, for she feeds her young at the cost of her own hunger, and, though she has laid hold of food for her belly, she withholds it and presses it tightly with her beak, lest she gulp it down unawares; or As a bitch bestrides her tender pups, and barks At one she does not know, and longs to fight,Homer, Od., xx. 14-15; cf.De Vita et Poesi Homeri, 86 (Bernardakis, vol. vii. p. 375). acquiring, as it were, a second courage in her fear for her young.

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And partridges, cf.Moralia, 971 c-d; Aelian, op. cit., iii. 16; Aristotle, Historia Animalium, ix. 8 (613 b 17); scholia on Aristophanes, Birds, 768. when, accompanied by their young, they are being pursued, allow the fledglings to fly ahead and attempt to escape, and contrive to fix the hunter’s attention on themselves by wheeling close and, when they are almost captured, fly off and away, then again remain at rest and place themselves within the reach of the hunter’s hope, until, by so exposing themselves to danger for their nestlings’ safety, they have led on the hunters to a considerable distance.

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And we have before our eyes every day the manner in which hens cf. Aristotle, op. cit., ix. 8 (613 b 15); Anthologia Palatina, ix. 95. care for their brood, drooping their wings for some to creep under, and receiving with joyous and affectionate clucks others that mount upon their backs or run up to them from every direction; and though they flee from dogs and snakes if they are frightened only for themselves, if their fright is for their children, they stand their ground and fight it out beyond their strength.

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Are we, then, to believe that Nature has implanted these emotions in these creatures because she is solicitous for the offspring of hens and dogs and bears, and not, rather, because she is striving to make us ashamed and to wound us, when we reflect that these instances are examples to those of us who would follow the lead of Nature, but to those who are callous, as rebukes for their insensibility, by citing which they i.e. the philosophers whose views Plutarch is criticizing. disparage human nature as being the only kind that has no disinterested affection and that does not know how to love without prospect of gain? In our theatres, indeed, people applaud the verse of the poet who said,Kock, Com. Att. Frag., iii. p. 450, ades. 218. What man will love his fellow-man for pay? And yet, according to Epicurus,Usener, Epicurea, p. 320, Frag. 527. it is for pay that a father loves his son, a mother her child, children their parents; but if beasts could come to understand speech and someone should bring together to a common theatre horses and cows and dogs and birds and should revise this speech and say, Dogs do not love their pups, nor horses their colts, nor birds their nestlings, for pay, but gratuitously and naturally, it would be recognized by the emotions of them all that this was well and truly spoken. For it is shameful - great Heaven! - that the begetting and the pains of travail and the nurture of beas ts should be Nature and a free gift, but that those of men should be loans and wages and caution-money, all given on condition of a return! cf. 496 c, infra.

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But such a statement is neither true nor worth the hearing. For just as in uncultivated plants, such as wild vines and figs and olives, Nature has implanted the principles, though crude and imperfect, of cultivated fruits, so on irrational animals she has bestowed a love of offspring, though imperfect and insufficient as regards the sense of justice and one which does not advance beyond utility; but in the case of man, a rational and social animal, Nature, by introducing him to a conception of justice and law and to the worship of the gods and to the founding of cities and to human kindness, has furnished noble and beautiful and fruitful seeds of all these in the joy we have in our children and our love of them, emotions which accompany their first beginnings; and these qualities are found in the very constitution of their bodies. For although Nature is everywhere exact and workmanlike with no deficiency or superfluity, and has, as ErasistratusA famous physician at the court of Seleucus I and later at Alexandria; cf.Life of Demetrius, xxxviii. (907 a ff.). said, no trumpery about her; yet when it comes to the processes of procreation, it is impossible to describe them in a fitting manner, and perhaps it would not be decent to fix our attention too precisely upon the names and designations of these forbidden topics, but it is proper that we should apprehend the admirable adaptation of those hidden and concealed parts to the functions of procreation and bringing to birth. However, the production cf. Clement of Alexandria, Paedagogus, i. 39 (vol. i. p. 113 ed. Stählin); Galen, vol. iv. p. 176 ed. Kühn. and administering of milk is sufficient proof of Nature’s foresight and care. For in women the amount of blood exceeds the use for it because of the sluggishness and paucity of their breath and, coming to the surface, wanders at large and burdens them; at other times it is Nature’s custom and care to discharge the blood at monthly periods by opening canals and channels for it, to lighten and cleanse the rest of the body and in season to render the womb fertile ground for ploughing, as it were, and sowing. But when the womb receives the seed as it encounters it and enfolds it and it has taken root cf. Aristotle, 745 b 25: ἀφίησιν εὐθὺς οἶον ῥίζαν τὸν ὀμφαλὸν εἰς τὴν ὑστέραν, and 493 a 18: (τῆς γαστρὸς) ῥίζα ὀμφαλός. there (for the umbilical cord grows at first in the womb, as DemocritusFrag. B 148, Diels, Frag. d. Vorsokratiker 5, ii. p. 171; cf.Moralia, 317 a. says, as an anchorage against the swell and drift, a cable and vine for the fruit now conceived that is to be), Nature shuts the monthly canals of purification and, taking the drifting blood, uses it for nourishment and irrigates cf. Celsus, vii. 7. 17. the embryo, See Aristotle, 745 b 28: διὰ τούτου (τοῦ ὀμφαλοῦ) λαμβάνει τροφὴν αἱματικήν. which already is beginning to be formed and shaped, until, having been carried the number of months proper to its growth within the womb, it needs other nourishment and abiding-place. At that time, then, Nature, more carefully than any gardener or irrigator, turns and changes the blood from one use to another and has in readiness subterranean springs, as it were, of a fresh-flowing stream; and the springs receive the blood in no perfunctory or unemotional manner, but are even able, by the gentle heat and soft womanliness of respiration, to digest, mollify, and change it; for such a disposition and temper does the breast have within it. Yet there are no outflowing streams of milk nor spouts which discharge it all at once, Cf.Life of Aemilius Paulus, xiv. (262 b-d). but the breast terminates in flesh that is full of springs and can filter the milk gently through minute passage-ways; and it thus gives a store of food that is comfortable for the infant’s mouth and pleasant for it to touch and to grasp.

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But there would be no benefit in these many kinds of equipment for procreation, or in such ways and means, such zeal and forethought, if Nature had not implanted in mothers affection and care for their offspring. There is nothing more wretched than a man,Homer, Il., xvii. 446-447; cf. 500 b, infra. Of all that breathes and creeps upon the earth - the poet tells no falsehood if it is about a new-born babe that he speaks.But it is with reference to the dead Patroclus that Zeus speaks these lines. For there is nothing so imperfect, so helpless, so naked, so shapeless, so foul, as man observed at birth, to whom alone, one might almost say, Nature has given not even a clean passage to the light cf.Moralia, 758 a.; but, defiled with blood and covered with filth and resembling more one just slain than one just born, he is an object for none to touch or lift up or kiss or embrace except for someone who loves with a natural affection. Therefore, while the other animals have their dugs hanging loose beneath the belly, in women they grow above on the breast where mothers can kiss and embrace and fondle the infant, the inference being that the end and aim of bearing and rearing a child is not utility, but affection.

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Carry the discussion back to primitive mankind, to those whose women were the first to bear, and whose men were the first to see a child born; they had neither any law which bade them rear their children, nor any expectation of gratitude or of receiving the wages of maintenance lent to their children when they were young. Plato, Laws, 717 c; cf. 479 f, supra Nay, I should rather be inclined to affirm that these mothers were hostile and malicious toward their children, since great dangers and travail had come to them from child-birth: As when a sharp pang pierces a woman in labour, A pang which the Eileithyiae of child-bed send, The daughters of Hera, who bring the bitter pangs - these lines, women tell us, were written, not by Homer, Il., xi. 269-271. but by an HomeridThe ancients used the term, not of women, but of a class of male bards. But Plutarch choses to treat the word as a feminine noun, anticipating Samuel Butler’s Authoress of the Odyssey. after child-birth or while she was still in the throes of it and had the pain of travail, alike bitter and sharp, actually present in her entrails. But even then the affection for offspring implanted by Nature would bend and lead the mother: still hot and suffering and shaken with her pangs, she did not neglect or avoid her child, but turned to it and smiled at it and took it up and kissed it, though she reaped nothing sweet or profitable therefrom, but received it with pain and suffering, and with tatters of swaddling-clothes Thus warming and caressing it, both night And day she passes in alternate toil. From the Niobe of an unknown poet (cf.Moralia, 691 d), attributed by Valckenaer to Sophocles, and recently by A. Lesky (Wien. Stud., lii. 7; cf. also Pearson, Fragments of Sophocles, vol. ii. p. 98), to Aeschylus. For what pay or advantage were these services performed by those ancient parents? Nor is there any for those of our day, since their expectations are uncertain and far off. He that plants a vineyard in the vernal equinox gathers the grapes in the autumnal; he that sows wheat when the Pleiades set reaps it when they rise; cattle and horses and birds bring forth young at once ready for use; but as for man, his rearing is full of trouble, his growth is slow, his attainment of excellence is far distant and most fathers die before it comes. Neocles did not live to see the Salamis of Themistocles nor Miltiades the Eurymedon of Cimon; nor did Xanthippus ever hear Pericles harangue the people, nor did Ariston hear Plato expound philosophy; nor did the fathers of Euripides and Sophocles come to know their sons’ victories; they but heard them lisping and learning to speak and witnessed their revellings and drinking-bouts and love-affairs, as they indulged in such follies as young men commit; so that of all EvenusBergk, Poet. Lyr. Graec., ii. p. 270; Edmonds, Elegy and Iambus, i. p. 472. wrote the only line that is praised or remembered is For fathers a child is always fear or pain. Yet none the less fathers do not cease rearing children and, most of all, those who least need them. For it is ridiculous if anyone thinks that the rich sacrifice and rejoice when sons are born to them because they will have someone to support them and bury them-unless, by Heaven, it is for lack of heirs that they bring up children, since it is impossible to find or happen upon anyone willing to accept another’s property! Not sand or dust or feathers of birds of varied note Could heap up so great a numberAn anonymous fragment; cf.Moralia, 1067 d; Diehl, Anthologia Lyrica, ii. p. 162; Edmonds, Lyra Graeca, iii. p. 452. as is the number of those seeking inheritances.For the plague of inheritance-seekers at Rome, see Roman Satire passim, especially Horace, Satires, ii. 5. The sire of fifty daughters,From the Archelaüs of Euripides: Nauck, Trag. Graec. Frag. 2, p. 427, Frag. 228. 1; cf.Moralia, 837 e. Danaüs; but if he had been childless, he would have had more heirs, and heirs unlike his own. For sons feel no gratitude, nor, for the sake of inheriting, do they pay court or show honour, knowing that they receive the inheritance as their due. But you hear the words of strangers clustering around the childless man, like those famous verses of the comic poet,Aristophanes, Knights, 50-51. O Demos, judge one case, then to your bath; Gorge, guzzle, stuff, and take three obols’ pay. And the remark of Euripides, Phoenissae, 439-440; but the first line is borrowed from Sophocles, Frag. 85. 1 (Nauck, Trag. Graec. Frag. 2, p. 148). Money it is that finds out friends for men And holds the greatest power among mankind, is not a simple and general truth, but applies to the childless: it is these whom rich men feast, whom great men court, for these alone do advocates plead gratis. A rich man with an unknown heir’s a power.Kock, Com. Att. Frag., iii. p. 484, ades. 404. Many, at any rate, who had many friends and much honour, the birth of one child has made friendless and powerless. Therefore not even toward the acquisition of power is there any aid to be derived from children, but the whole force of Nature exists no less in man than in beasts.This closes Plutarch’s argument that man does not derive his love of offspring from any other source than do the brute beasts.

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Now both this and miny other excellences are obscured by vice, as a thicket springs up beside seeds planted in a garden. Or are we to say that man has no natural love for himself just because many men cut their throats or hurl themselves from precipices? And OedipusSophocles, Oedipus Rex, 1276-1277. Smote his eyes with a brooch and at each blow The bloody eye-balls wet his beard; and HegesiasPhilosopher of Cyrene, early third century b.c. cf. Cicero, Tusc. Disp., i. 34. 83; Valerius Maximus, viii. 9, Ext. 3. by the eloquence of his reasoning persuaded many of his hearers to starve themselves to death. In many a guise the gods appear.From the stock lines at the end of the Alcestis, Andromache, Helen, and Bacchae of Euripides; cf.Moralia, 58 a.

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But these are like those diseases and morbid states of the soul which drive men from their natural condition, as they themselves testify against themselves. For if a sow tears to pieces her suckling pig, or a bitch her puppy, men grow despondent and disturbed and offer to the gods sacrifices to avert the evil, and consider it a portent on the ground that Nature prescribes to all creatures that they should love and rear their offspring, not destroy them. Moreover, as in mines the gold, though mingled and covered with much earth, yet gleams through, so Nature, even in characters and passions which are themselves perverted, reveals their love for their offspring. For when poor men do not rear their children it is because they fear that if they are educated less well than is befittingContrast Moralia, 8 e on the education of poor children. they will become servile and boorish and destitute of all the virtues; since they consider poverty the worst of evils, they cannot endure to let their children share it with them, as though it were a kind of disease, serious and grievous....

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Of natural affection towards one’s offspring. -
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APPEALS to foreign judicatures first came in request - among the Grecians out of their distrust of one another’s - justice, they deeming it as requisite to fetch justice from - abroad, as any other necessary commodity which was not - of their own growth. And is it not even so that philosophers, by reason of dissensions amongst themselves, have - in the decision of some questions appealed to the nature - of irrational beings, as to a strange city, and have submitted the final determination of such questions to the affections or to the dispositions of brutes, as being unbiassed and - not corrupted by bribes? Or else this is the general complaint of human frailty, that while we differ about the - most necessary and the greatest things, we consult horses, - dogs, and birds, how we should marry, beget children, and - bring them up; and, as if the evidence of Nature in ourselves were not to be trusted, we appeal to the dispositions - and affections of brute beasts, and testify against the manifold transgressions of our own lives, intimating how at - the very first and in the first things we are confounded and - disturbed. For Nature conserves the propriety in them - pure, unmixed, and simple; but in men, the mixture of - ascititious opinions and judgments (as oil is served by the - druggists) alters the properties, and does not preserve what - is their peculiar. Nor need we wonder if irrational animals - - - - follow Nature more than rational; for plants do it - more than animals, for they have neither imagination nor - passion for what is not according to Nature, but are bound - in chains, and ever go that one way that Nature leads - them. Brutes do little regard gentleness, wit, or liberty; - they have indeed the use of irrational incitements and appetites, which put them upon wandering and running - about,—but seldom far, for they seem to lie at the anchor - of Nature, who guides them in the right way (as it were) - by bit and bridle. But reason, the lord and master in man, - finds sometimes one turning, sometimes another; but in all - its wanderings leaves no mark or footstep of Nature.

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But in brutes observe how all things are accommodated to Nature. As to marriages, they tarry not till laws - are passed against celibacy and late marriages, as Lycurgus - and Solon’s citizens did; they matter not the disgrace of - wanting children; nor are they ambitious of the honor of - having three children, as many Romans, who marry and - get children, not that they may have heirs, but that they - may get estates. Again, the male accompanies with the - female not at all times, because not pleasure but procreation is his end. Therefore in the spring time, when the - fruitful breezes blow and the air is of a pregnant temper, - then the female approaches the male, gentle and desirable, - wantoning in the sweet smell and peculiar ornament of - her body, full of dew and pure grass; and when she perceives she has conceived, she modestly departs, and provides for her bringing forth and for the safety of what she - shall be delivered of. What brutes do cannot be sufficiently - expressed; in all of them their affection to their young is - evident by their providence, patience, and continence. Indeed we call the bee wise, and we celebrate her who deviseth the yellow honey, flattering her for glutting us with - her sweetness; but the wisdom and art of other creatures, - about their bringing forth and the rearing their young, we - - - - wholly neglect. For instance, first, the king-fisher, when - she has conceived, makes her nest of the prickles of the - sea-needle, weaving them one among another, in form of a - long oval fishing-net; then she puts it under the dashing - of the waters, that being by degrees beaten upon and - milled, it may acquire a smooth surface, and become so - solid that it cannot easily be divided by either stone or iron. - And what is more wonderful, the mouth of the nest is so - exactly fitted to the king-fisher, that neither a greater nor - a less animal can enter it; and when she is in (as they - say) it will not admit the sea-water. The sea-fish called - γαλεοί give birth to their young within themselves, let them - go abroad to feed, and then take them into their bellies - again when they go to sleep. The bear, a most fierce and - ugly beast, brings forth her young shapeless and without - limbs, but with her tongue, as with a tool, she shapes the - members; so that she seems not only to bring forth but to - work out her young. And Homer’s lioness,— - - - - Thus in the centre of some gloomy wood, - - With many a step the lioness surrounds - - Her tawny young, beset by men and hounds; - - Elate her heart, and rousing all her powers, - - Dark o’er the fiery balls each hanging eyebrow lowers; - Il. XVII. 134. - - -

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does she not, I say, look as if she were contriving how to - make a bargain with the huntsman for her whelps? For - generally the love of their young makes bold creatures - timorous, the slothful industrious, and the voracious parsimonious. So Homer’s bird gives to her young, though - with herself it go hard. - Il. IX. 324. She feeds them by starving - herself, and when she has taken up her food, she lays it - down again, and keeps it down with her bill, lest she - should swallow it unawares. In like manner, - - - - For tender whelps, when strangers come in sight, - - The barking bitch prepares herself to fight; - Odyss. XX. 14. - - -

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and fear for her young turns into a second passion. When - partridges and their young are pursued, the old suffer the - young to fly away before, so contriving it that the fowler - may think to catch them. Thus they hover about, run - forward a little, then turn again, and so detain the fowler - till their young are safe. We daily behold hens, how they - cherish their chickens, taking some of them under their - spread wings, suffering others of them to run upon their - backs, and taking them in again, with a voice expressing - kindness and joy. When themselves are concerned, they fly - from dogs and serpents; but to defend their chickens, they - will venture beyond their strength and fight.

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And shall we think that Nature has bred such affections - in these creatures, because she is solicitous for the propagation of hens, dogs, and bears, and not that she may by - these means make us ashamed? Certainly we must conclude that these creatures, following the duct of nature, - are for our example, and that they much upbraid the remorselessness of humanity, of which human nature alone - is culpable, in not being capable of gratuitous love, nor - knowing how to be a friend without profit. Well therefore might the comedian be admired who said, For reward - only man loves man. Epicurus thinks that after this manner children are beloved of their parents, and parents of - their children. But if the benefit of speech were allowed - to brutes, and if horses, cows, dogs, and birds were brought - upon the stage, and the song were changed, and it were - said that neither the bitch loved her whelps for gain, nor - the mare her foal, nor fowls their chickens, but that they - were all beloved gratis and by impulse of nature, then by - the affection of all brutes this assertion would be approved - as just and true. And is it not a shame, that the procreation of beasts, their birth, pains in birth, and their education, should be by nature and gratis, and yet for these - things that man should require usury, rewards, and bribes?

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This assertion, as to pure Nature, can never be true, - nor ought it to be believed. For, as in wild plants, such - as wild vines, figs, and olives, Nature has implanted the - principles of cultivated fruit, though crude and imperfect; - so she has endowed beasts with a love of their young, - though imperfect and not attaining to justice, nor proceeding further than utility. But in man, whom she produced - a rational and political being, inclining him to justice, law, - religion, building of cities, and friendship, she hath placed - the seed of those things that are generous, fair, and fruitful,—that is, the love of their children,—following the first - principles which entered into the very constitution of their - bodies. For terms and expressions are wanting to declare - with what industry Nature—who is skilful, unerring, and - not to be surpassed, and (as Erasistratus says) has nothing - idle or frivolous—has contrived all things pertaining to - the procreation of mankind; and modesty will not permit - it. The making and economy of milk sufficiently speak - her providence and care. In women what abundance of - blood more than serves for necessary uses, which, through - languidness and want of spirit, wanders about and disturbs - the body; being at other times by Nature in monthly periods - discharged by proper canals and passages, for the relief - and purgation of the body, and to render the womb like a - field fit for the plough and seed, and desirous of it at - seasons. But when the womb has caught the seed, and it - has taken root (for the navel as Democritus says, grows - first, like an anchor to keep the foetus from fluctuating, or - as a stay or footstalk to the child), then Nature stops the - passages proper for monthly purgations, and keeps the - superfluous blood after that for nourishment and to moisten - the birth, which now begins to be formed and fashioned, - and at the end of a set number of days increases so in the - womb, that it must seek another place and other sort of - food. Then Nature, more diligent than any husbandman, - - - - deriving the blood to other uses, has as it were some subterranean - fountains, which receive the affluent liquors; - and they receive them not negligently nor without affection, - but with a gentle heat and womanish softness they concoct, - mollify, and alter them; for in this manner are the breasts - internally affected and tempered. And milk is not poured - out of them by pipes in a full stream; but the breasts, - terminating in flesh that is pervious by small and insensible passages, do afford store of sweet and pleasant sucking to the infant’s mouth. But for all this, such and so - many instruments for procreation, such preparation, so - great industry and providence, were all to no purpose, - unless Nature had inbred in the mothers a love and care - of their offspring. - - - - Than man more wretched naught takes breath, - - Not th’ vilest thing that creeps on earth; - Il. XVII. 446. - - -

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which infallibly holds good of infants new-born. For - nothing can be beheld so imperfect, helpless, naked, shapeless, and nasty, as man is just at his birth; to whom alone - almost Nature has denied a cleanly passage into the world; - and as he is smeared with blood, and daubed with filth, - more like to one killed than to one new-born, he could - never be touched, taken in arms, kissed, or hugged by any - one to whom Nature had not given an inbred affection for - him. Therefore other animals have their dugs below their - belly, which grow on woman above her breast, that she - may the more conveniently kiss, embrace, and cherish her - infant; because the end of bringing forth and rearing is - not necessity but love.

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For let us look back to ancient times, to those who - first brought forth and who first saw a child born. Upon - them certainly no law enjoined any necessity of rearing - their offspring, nor could expectation of thanks oblige - them to feed their infants, as if it were for usury. Nay, - - - - rather, they were angry with their children, and long remembered the injuries they had received from them, as - authors of so many dangers and of so much pain and travail - to them. - - - - As when keen darts the fierce Ilithyiae send; - - the powers that cause the teeming matron’s throes, - - Sad mothers of unutterable woes! - Il. XI. 269. - - -

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These verses, some say, were not written by Homer, but - by some Homeress, who either had been or was then in - travail, and felt the very pangs in her bowels. Yet the - love implanted by Nature melts and sways the childbed - woman. While she is still in a sweat and trembling for - pain, she is not averse to her infant; but turns it to her, - smiles on it, hugs and kisses it. Though she finds no true - sweetness, nor yet profit, however, she sometimes rocks it - in a warm cradle, sometimes she dances it in the cool air, - turning one toil into another, resting neither night nor day. -

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For what reward or gain was all this? For as little - then as now; for the hopes are uncertain and far off. He - that plants a vine in the vernal equinox gathers grapes - upon it in the autumnal. He that sows wheat at the setting of the Pleiades reaps it at their rising. Cows, mares, - and birds bring forth young ready for use. Man’s - education is laborious, his increase slow, his virtue lies at - a distance; so that most parents die before their children - show their virtue. Neocles never saw Themistocles’s victory at Salamis, nor Miltiades the valor of Cimon at Eurymedon; Xanthippus never heard Pericles pleading; nor - Aristo Plato philosophizing; nor did the fathers of Euripides and Sophocles know the victories their sons won, - though they heard them indeed stammering and learning - to talk. It is the mishap of fathers to see the revelling, - drinking, and love intrigues of their children; to which - purpose that of Evenus is memorable, - - - - - - Terror or grief unto his father’s heart - - A son must ever be. - - -

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And yet men find no end of rearing of children; they especially who have no need of them. For it is ridiculous - to think that rich men, when they have children born to - them, sacrifice and rejoice that they may have some to - maintain and to bury them. Or is it perhaps that they - bring up children for want of heirs, because, forsooth, men - cannot be found to accept of another man’s estate? Sand, - dust, and the feathers of all the birds in the world, are not - so numerous as heirs are to other men’s estates. Danaus - was the father of fifty daughters; but if he had wanted - issue, he might have had many more heirs. The case is - far otherwise with children; they make not acknowledgments nor curry favor nor pay their devotions, as expecting - the inheritance of due. But you may hear strangers who - hang about them that have no heirs, talking like the comedian: - - - - O Demos, having after judgment bathed, - - Drink, eat a morsel, take three oboli. - Aristoph. Knights, 50. - - -

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And what Euripides said, - - - - ’Tis money that procures us friends to choose, - - And mightiest power o’er all things that men use, - - -

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does not universally hold true, but of such only as have - no children. To such the rich give banquets, such great - men honor, and for such only lawyers plead gratis. A - rich man who has no known heir can do great matters. - Many a man who has had a great number of friends and - followers, as soon as he has had a child, has been divested - of all his alliances and power. So that children do not - augment a man’s power; but their whole power over their - parents’ affection is due to Nature, and is shown no less - in men than in beasts.

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But this natural affection, like many other good qualities - - - - in men, may be choked and obscured by vices; as - when a wild forest is sown with garden-seeds. Can we - say that man loves not himself, because some hang themselves, others break their own necks, Oedipus put out his - own eyes,Soph. Oed. Tyr. 1276. and Hegesias, by his disputation, persuaded - many of his auditors to pine themselves to death? - - For fatal things in various shapes do walk.Eurip. Alcestis, 1159. - -

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But all these things are disease and craziness of mind, - transporting a man out of his own nature; and in this - men testify against themselves. For if a sow or a bitch - kill the young they have brought forth, men look dejected, - are disturbed, sacrifice to the Gods to avert the mischief, - and do account it a miracle; because men know that Nature has implanted in all creatures the love of their young, - so that they should feed them and not kill them. For as - among metals gold, though mixed with much rubbish, will - appear; so Nature, even in vicious deeds and affection, declares the love to posterity. For poor people do not rear - their children, fearing that, if they should not be well educated, they would prove slavish, clownish, and destitute of all - things commendable; since they cannot endure to entail - poverty, which they look upon as the worst of all evils or - diseases, upon their posterity.

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APPEALS to foreign judicatures first came in request among the Grecians out of their distrust of one another’s justice, they deeming it as requisite to fetch justice from abroad, as any other necessary commodity which was not of their own growth. And is it not even so that philosophers, by reason of dissensions amongst themselves, have in the decision of some questions appealed to the nature of irrational beings, as to a strange city, and have submitted the final determination of such questions to the affections or to the dispositions of brutes, as being unbiassed and not corrupted by bribes? Or else this is the general complaint of human frailty, that while we differ about the most necessary and the greatest things, we consult horses, dogs, and birds, how we should marry, beget children, and bring them up; and, as if the evidence of Nature in ourselves were not to be trusted, we appeal to the dispositions and affections of brute beasts, and testify against the manifold transgressions of our own lives, intimating how at the very first and in the first things we are confounded and disturbed. For Nature conserves the propriety in them pure, unmixed, and simple; but in men, the mixture of ascititious opinions and judgments (as oil is served by the druggists) alters the properties, and does not preserve what is their peculiar. Nor need we wonder if irrational animals follow Nature more than rational; for plants do it more than animals, for they have neither imagination nor passion for what is not according to Nature, but are bound in chains, and ever go that one way that Nature leads them. Brutes do little regard gentleness, wit, or liberty; they have indeed the use of irrational incitements and appetites, which put them upon wandering and running about,—but seldom far, for they seem to lie at the anchor of Nature, who guides them in the right way (as it were) by bit and bridle. But reason, the lord and master in man, finds sometimes one turning, sometimes another; but in all its wanderings leaves no mark or footstep of Nature.

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But in brutes observe how all things are accommodated to Nature. As to marriages, they tarry not till laws are passed against celibacy and late marriages, as Lycurgus and Solon’s citizens did; they matter not the disgrace of wanting children; nor are they ambitious of the honor of having three children, as many Romans, who marry and get children, not that they may have heirs, but that they may get estates. Again, the male accompanies with the female not at all times, because not pleasure but procreation is his end. Therefore in the spring time, when the fruitful breezes blow and the air is of a pregnant temper, then the female approaches the male, gentle and desirable, wantoning in the sweet smell and peculiar ornament of her body, full of dew and pure grass; and when she perceives she has conceived, she modestly departs, and provides for her bringing forth and for the safety of what she shall be delivered of. What brutes do cannot be sufficiently expressed; in all of them their affection to their young is evident by their providence, patience, and continence. Indeed we call the bee wise, and we celebrate her who deviseth the yellow honey, flattering her for glutting us with her sweetness; but the wisdom and art of other creatures, about their bringing forth and the rearing their young, we wholly neglect. For instance, first, the king-fisher, when she has conceived, makes her nest of the prickles of the sea-needle, weaving them one among another, in form of a long oval fishing-net; then she puts it under the dashing of the waters, that being by degrees beaten upon and milled, it may acquire a smooth surface, and become so solid that it cannot easily be divided by either stone or iron. And what is more wonderful, the mouth of the nest is so exactly fitted to the king-fisher, that neither a greater nor a less animal can enter it; and when she is in (as they say) it will not admit the sea-water. The sea-fish called γαλεοί give birth to their young within themselves, let them go abroad to feed, and then take them into their bellies again when they go to sleep. The bear, a most fierce and ugly beast, brings forth her young shapeless and without limbs, but with her tongue, as with a tool, she shapes the members; so that she seems not only to bring forth but to work out her young. And Homer’s lioness,— Thus in the centre of some gloomy wood, With many a step the lioness surrounds Her tawny young, beset by men and hounds; Elate her heart, and rousing all her powers, Dark o’er the fiery balls each hanging eyebrow lowers; Il. XVII. 134. does she not, I say, look as if she were contriving how to make a bargain with the huntsman for her whelps? For generally the love of their young makes bold creatures timorous, the slothful industrious, and the voracious parsimonious. So Homer’s bird gives to her young, though with herself it go hard. Il. IX. 324. She feeds them by starving herself, and when she has taken up her food, she lays it down again, and keeps it down with her bill, lest she should swallow it unawares. In like manner, For tender whelps, when strangers come in sight, The barking bitch prepares herself to fight; Odyss. XX. 14. and fear for her young turns into a second passion. When partridges and their young are pursued, the old suffer the young to fly away before, so contriving it that the fowler may think to catch them. Thus they hover about, run forward a little, then turn again, and so detain the fowler till their young are safe. We daily behold hens, how they cherish their chickens, taking some of them under their spread wings, suffering others of them to run upon their backs, and taking them in again, with a voice expressing kindness and joy. When themselves are concerned, they fly from dogs and serpents; but to defend their chickens, they will venture beyond their strength and fight.

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And shall we think that Nature has bred such affections in these creatures, because she is solicitous for the propagation of hens, dogs, and bears, and not that she may by these means make us ashamed? Certainly we must conclude that these creatures, following the duct of nature, are for our example, and that they much upbraid the remorselessness of humanity, of which human nature alone is culpable, in not being capable of gratuitous love, nor knowing how to be a friend without profit. Well therefore might the comedian be admired who said, For reward only man loves man. Epicurus thinks that after this manner children are beloved of their parents, and parents of their children. But if the benefit of speech were allowed to brutes, and if horses, cows, dogs, and birds were brought upon the stage, and the song were changed, and it were said that neither the bitch loved her whelps for gain, nor the mare her foal, nor fowls their chickens, but that they were all beloved gratis and by impulse of nature, then by the affection of all brutes this assertion would be approved as just and true. And is it not a shame, that the procreation of beasts, their birth, pains in birth, and their education, should be by nature and gratis, and yet for these things that man should require usury, rewards, and bribes?

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This assertion, as to pure Nature, can never be true, nor ought it to be believed. For, as in wild plants, such as wild vines, figs, and olives, Nature has implanted the principles of cultivated fruit, though crude and imperfect; so she has endowed beasts with a love of their young, though imperfect and not attaining to justice, nor proceeding further than utility. But in man, whom she produced a rational and political being, inclining him to justice, law, religion, building of cities, and friendship, she hath placed the seed of those things that are generous, fair, and fruitful,—that is, the love of their children,—following the first principles which entered into the very constitution of their bodies. For terms and expressions are wanting to declare with what industry Nature—who is skilful, unerring, and not to be surpassed, and (as Erasistratus says) has nothing idle or frivolous—has contrived all things pertaining to the procreation of mankind; and modesty will not permit it. The making and economy of milk sufficiently speak her providence and care. In women what abundance of blood more than serves for necessary uses, which, through languidness and want of spirit, wanders about and disturbs the body; being at other times by Nature in monthly periods discharged by proper canals and passages, for the relief and purgation of the body, and to render the womb like a field fit for the plough and seed, and desirous of it at seasons. But when the womb has caught the seed, and it has taken root (for the navel as Democritus says, grows first, like an anchor to keep the foetus from fluctuating, or as a stay or footstalk to the child), then Nature stops the passages proper for monthly purgations, and keeps the superfluous blood after that for nourishment and to moisten the birth, which now begins to be formed and fashioned, and at the end of a set number of days increases so in the womb, that it must seek another place and other sort of food. Then Nature, more diligent than any husbandman, deriving the blood to other uses, has as it were some subterranean fountains, which receive the affluent liquors; and they receive them not negligently nor without affection, but with a gentle heat and womanish softness they concoct, mollify, and alter them; for in this manner are the breasts internally affected and tempered. And milk is not poured out of them by pipes in a full stream; but the breasts, terminating in flesh that is pervious by small and insensible passages, do afford store of sweet and pleasant sucking to the infant’s mouth. But for all this, such and so many instruments for procreation, such preparation, so great industry and providence, were all to no purpose, unless Nature had inbred in the mothers a love and care of their offspring. Than man more wretched naught takes breath, Not th’ vilest thing that creeps on earth; Il. XVII. 446.

which infallibly holds good of infants new-born. For nothing can be beheld so imperfect, helpless, naked, shapeless, and nasty, as man is just at his birth; to whom alone almost Nature has denied a cleanly passage into the world; and as he is smeared with blood, and daubed with filth, more like to one killed than to one new-born, he could never be touched, taken in arms, kissed, or hugged by any one to whom Nature had not given an inbred affection for him. Therefore other animals have their dugs below their belly, which grow on woman above her breast, that she may the more conveniently kiss, embrace, and cherish her infant; because the end of bringing forth and rearing is not necessity but love.

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For let us look back to ancient times, to those who first brought forth and who first saw a child born. Upon them certainly no law enjoined any necessity of rearing their offspring, nor could expectation of thanks oblige them to feed their infants, as if it were for usury. Nay, rather, they were angry with their children, and long remembered the injuries they had received from them, as authors of so many dangers and of so much pain and travail to them. As when keen darts the fierce Ilithyiae send; the powers that cause the teeming matron’s throes, Sad mothers of unutterable woes! Il. XI. 269. + These verses, some say, were not written by Homer, but by some Homeress, who either had been or was then in travail, and felt the very pangs in her bowels. Yet the love implanted by Nature melts and sways the childbed woman. While she is still in a sweat and trembling for pain, she is not averse to her infant; but turns it to her, smiles on it, hugs and kisses it. Though she finds no true sweetness, nor yet profit, however, she sometimes rocks it in a warm cradle, sometimes she dances it in the cool air, turning one toil into another, resting neither night nor day.

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For what reward or gain was all this? For as little then as now; for the hopes are uncertain and far off. He that plants a vine in the vernal equinox gathers grapes upon it in the autumnal. He that sows wheat at the setting of the Pleiades reaps it at their rising. Cows, mares, and birds bring forth young ready for use. Man’s education is laborious, his increase slow, his virtue lies at a distance; so that most parents die before their children show their virtue. Neocles never saw Themistocles’s victory at Salamis, nor Miltiades the valor of Cimon at Eurymedon; Xanthippus never heard Pericles pleading; nor Aristo Plato philosophizing; nor did the fathers of Euripides and Sophocles know the victories their sons won, though they heard them indeed stammering and learning to talk. It is the mishap of fathers to see the revelling, drinking, and love intrigues of their children; to which purpose that of Evenus is memorable, Terror or grief unto his father’s heart A son must ever be. And yet men find no end of rearing of children; they especially who have no need of them. For it is ridiculous to think that rich men, when they have children born to them, sacrifice and rejoice that they may have some to maintain and to bury them. Or is it perhaps that they bring up children for want of heirs, because, forsooth, men cannot be found to accept of another man’s estate? Sand, dust, and the feathers of all the birds in the world, are not so numerous as heirs are to other men’s estates. Danaus was the father of fifty daughters; but if he had wanted issue, he might have had many more heirs. The case is far otherwise with children; they make not acknowledgments nor curry favor nor pay their devotions, as expecting the inheritance of due. But you may hear strangers who hang about them that have no heirs, talking like the comedian: O Demos, having after judgment bathed, Drink, eat a morsel, take three oboli. Aristoph. Knights, 50. And what Euripides said, ’Tis money that procures us friends to choose, And mightiest power o’er all things that men use, does not universally hold true, but of such only as have no children. To such the rich give banquets, such great men honor, and for such only lawyers plead gratis. A rich man who has no known heir can do great matters. Many a man who has had a great number of friends and followers, as soon as he has had a child, has been divested of all his alliances and power. So that children do not augment a man’s power; but their whole power over their parents’ affection is due to Nature, and is shown no less in men than in beasts.

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But this natural affection, like many other good qualities in men, may be choked and obscured by vices; as when a wild forest is sown with garden-seeds. Can we say that man loves not himself, because some hang themselves, others break their own necks, Oedipus put out his own eyes,Soph. Oed. Tyr. 1276. and Hegesias, by his disputation, persuaded many of his auditors to pine themselves to death? For fatal things in various shapes do walk.Eurip. Alcestis, 1159. But all these things are disease and craziness of mind, transporting a man out of his own nature; and in this men testify against themselves. For if a sow or a bitch kill the young they have brought forth, men look dejected, are disturbed, sacrifice to the Gods to avert the mischief, and do account it a miracle; because men know that Nature has implanted in all creatures the love of their young, so that they should feed them and not kill them. For as among metals gold, though mixed with much rubbish, will appear; so Nature, even in vicious deeds and affection, declares the love to posterity. For poor people do not rear their children, fearing that, if they should not be well educated, they would prove slavish, clownish, and destitute of all things commendable; since they cannot endure to entail poverty, which they look upon as the worst of all evils or diseases, upon their posterity.

diff --git a/data/tlg0007/tlg098/tlg0007.tlg098.perseus-grc1.tracking.json b/data/tlg0007/tlg098/tlg0007.tlg098.perseus-grc1.tracking.json deleted file mode 100644 index d71e2daf7..000000000 --- a/data/tlg0007/tlg098/tlg0007.tlg098.perseus-grc1.tracking.json +++ /dev/null @@ -1,14 +0,0 @@ -{ - "epidoc_compliant": false, - "fully_unicode": true, - "git_repo": "canonical-greekLit", - "has_cts_metadata": false, - "has_cts_refsDecl": false, - "id": "2008.01.0274", - "last_editor": "", - "note": "", - "src": "texts/sdl/Plutarch/plut.098_teubner_gk.xml", - "status": "migrated", - "target": "canonical-greekLit/data/tlg0007/tlg098/tlg0007.tlg098.perseus-grc1.xml", - "valid_xml": true -} \ No newline at end of file diff --git a/data/tlg0007/tlg098/tlg0007.tlg098.perseus-grc1.xml b/data/tlg0007/tlg098/tlg0007.tlg098.perseus-grc1.xml deleted file mode 100644 index ccff9568c..000000000 --- a/data/tlg0007/tlg098/tlg0007.tlg098.perseus-grc1.xml +++ /dev/null @@ -1,536 +0,0 @@ - - - - -De amore prolis -Machine readable text -Plutarch -Gregorius N. Bernardakis -Perseus Project, Tufts University -Gregory Crane - -Prepared under the supervision of -Lisa Cerrato -William Merrill -Elli Mylonas -David Smith - -The National Endosment for the Humanities - - - -Trustees of Tufts University -Medford, MA -Perseus Project - - - - - -Plutarch -Moralia -Gregorius N. Bernardakis - -Leipzig -Teubner -1891 - -3 - - - - - - - -

optical character recognition

- - - - - - - - - - - -Greek -English - - - - -5/10 - -RS - - -tagged and parsed - - - - - - - - -

ἔκκλητοι κρίσεις καὶ ξενικῶν δικαστηρίων ἀγωγαὶ -ἀγωγαὶ] vid. Symbolas τοῖς Ἕλλησι τὸ πρῶτον - ἀπιστίᾳ τῇ πρὸς - - ἀλλήλους ἐπενοήθησαν, ἀλλοτρίας δικαιοσύνης ὥσπερ ἑτέρου τινὸς τῶν - ἀναγκαίων μὴ φυομένου παρʼ αὐτοῖς - δεηθεῖσιν. - ἆρʼ οὖν καὶ οἱ φιλόσοφοι τῶν προβλημάτων ἔνια διὰ τὰς πρὸς ἀλλήλους - διαφορὰς ἐπὶ τὴν τῶν ἀλόγων φύσιν ζῴων ὥσπερ ἀλλοδαπὴν πόλιν - ἐκκαλοῦνται, καὶ τοῖς ἐκείνων πάθεσι καὶ ἤθεσιν ὡς ἀνεντεύκτοις καὶ - ἀδεκάστοις ἐφιᾶσι τὴν κρίσιν; - ἢ καὶ τοῦτο - τῆς ἀνθρωπίνης κακίας ἔγκλημα κοινόν ἐστι, τὸ περὶ τῶν ἀναγκαιοτάτων - καὶ μεγίστων - - ἀμφιδοξοῦντας ἡμᾶς ζητεῖν ἐν ἵπποις καὶ κυσὶ καὶ ὄρνισι, πῶς γαμοῦμεν - αὐτοὶ καὶ γεννῶμεν καὶ τεκνοτροφοῦμεν, ὡς μηδὲν ἐν ἑαυτοῖς δήλωμα τῆς - φύσεως - ὂν τὰ -τὰ] καὶ τὰ R τῶν θηρίων ἤθη καὶ πάθη - προσαγορεῦσαι καὶ καταμαρτυρῆσαι τοῦ βίου ἡμῶν πολλὴν τοῦ κατὰ φύσιν - ἐκδιαίτησιν καὶ παράβασιν, εὐθὺς ἐν ἀρχῇ καὶ περὶ τὰ πρῶτα συγχεομένων - καὶ ταραττομένων. ἄκρατον γὰρ ἐν ἐκείνοις ἡ φύσις καὶ ἀμιγὲς καὶ - ἁπλοῦν φυλάττει τὸ ἴδιον· ἐν δʼ - ἀνθρώποις ὑπὸ τοῦ λόγου καὶ τῆς συνηθείας, ὃ τοὔλαιον ὑπὸ τῶν μυρεψῶν πέπονθε, πρὸς πολλὰ μιγνυμένη δόγματα καὶ κρίσεις - ἐπιθέτους ποικίλη γέγονε καὶ ἰδία, -ἰδία] i. e. ἰδιάζουσα ἑκάστῳ - τὸ δʼ - οἰκεῖον οὐ τετήρηκε. καὶ μὴ θαυμάζωμεν, εἰ - τὰ ἄλογα ζῷα τῶν λογικῶν μᾶλλον ἕπεται τῇ φύσει · καὶ γὰρ - τὰ φυτὰ τῶν ζῴων, -τὰ φυτὰ τῶν ζῴων] intell. μᾶλλον ἕπεται τῇ φύσει (R) οἷς οὔτε φαντασίαν οὔθʼ - ὁρμὴν ἔδωκεν ἑτέρων -ἑτέρων] ἐνεργὸν Emperius. malim ἢ ἑτέρων - ὄρεξιν τοῦ κατὰ φύσιν ἀποσαλεύουσαν, ἀλλʼ ὥσπερ - ἐν δεσμῷ συνειργμένα μένει καὶ κεκράτηται, μίαν ἀεὶ πορείαν ἣν ἡ φύσις - ἄγει πορευόμενα. τοῖς δὲ θηρίοις τὸ μὲν πραΰτροπον τοῦ - λόγου καὶ περιττὸν καὶ φιλελεύθερον ἄγαν οὐκ - ἔστιν, ἀλόγους δʼ ὁρμὰς καὶ ὀρέξεις ἔχοντα καὶ χρώμενα πλάναις καὶ - περιδρομαῖς, πολλάκις οὐ μακρὰν ἀλλʼ ὡς ἐπʼ ἀγκύρας τῆς φύσεως σαλεύει· - καθάπερ -καὶ καθάπερ W καθάπερ κἑ] corrupta. X ex cod. vetere scripsit: καθάπερ οὖν ὄνον ὑφʼ ἡνίᾳ καὶ χ. βαδ. δείκ. εὐθεῖαν ὁ δεσπότης ὁδόν· οὕτως ἐν ἀνθρώπῳ καὶ ὁ αὐτοκρατής cett. οὖν - ὁδὸν -ὁδὸν] del. Stegmannus ὑφʼ - ἡνίᾳ καὶ χαλινῷ βαδίζοντα δείκνυσιν εὐθεῖαν. - ὁ δὲ δεσπότης ἐν ἀνθρώπῳ καὶ αὐτοκρατὴς λόγος ἄλλας ἄλλοτε - παρεκβάσεις καὶ καινοτομίας ἀνευρίσκων οὐδὲν ἴχνος ἐμφανὲς οὐδʼ ἐναργὲς - ἀπολέλοιπε τῆς φύσεως.

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ὅρα περὶ τοὺς γάμους ὅσον ἐστὶν ἐν τοῖς - - ζῴοις τὸ κατὰ φύσιν. πρῶτον οὐκ ἀναμένει νόμους ἀγαμίου -ἀγαμίου καὶ ὀψιγαμίου Doehnerus: ἀγάμου καὶ ὀψιγάμου - καὶ ὀψιγαμίου, - καθάπερ οἱ Λυκούργου πολῖται καὶ Σόλωνος -καὶ Σόλωνος] del. idem οὐδʼ ἀτιμίας ἀτέκνων δέδοικεν, - οὐδὲ τιμὰς διώκει τρίπαιδας, -τριπαιδίας idem ὡς Ῥωμαίων πολλοὶ - γαμοῦσι καὶ γεννῶσιν, οὐχ ἳνα κληρονόμους ἔχωσιν - ἀλλʼ ἵνα κληρονομεῖν δύνωνται. ἔπειτα - μίγνυται τῷ θήλει τὸ ἄρρεν οὐχ ἅπαντα χρόνον· ἡδονὴν γὰρ οὐκ ἔχει - τέλος ἀλλὰ γέννησιν καὶ τέκνωσιν. διὰ - τοῦτʼ - ἔτους ὥρᾳ, ἣ πνοάς τε γονίμους ἔχει καὶ πρόσφορον λοχευομένοις κρᾶσιν, - συνῆλθεν εἰς ταὐτὸ -συνῆλθεν εἰς ταὐτὸ Doehnerus: ἦλθεν εἰς τὸ αὐτὸ - τῷ ἄρρενι τὸ θῆλυ χειρόηθες καὶ ποθεινόν, ἡδείᾳ - μὲν ὀσμῇ χρωτὸς ἰδίῳ δὲ κόσμῳ σώματος ἀγαλλόμενον, δρόσου καὶ - βοτάνης ἀνάπλεων. καθαρᾶς· αἰσθόμενον - - δʼ ὅτι κύει καὶ - πεπλήρωται, κοσμίως ἄπεισι καὶ προνοεῖ περὶ τὴν κύησιν καὶ σωτηρίαν τοῦ - ἀποτεχθέντος. ἀξίως δʼ οὐκ ἔστιν εἰπεῖν τὰ δρώμενα, πλὴν ὅτι γίγνεται - ἕκαστον αὐτῶν ἐν -ἐν] ἓν Emperius τῷ φιλοστόργῳ, ταῖς προνοίαις, ταῖς καρτερίαις, ταῖς - ἐγκρατείαις. ἀλλὰ - τὴν μέλιτταν ἡμεῖς σοφὴν - καλοῦμεν καὶ νομίζομεν ξανθὸν μέλι μηδομέναν -Bergk. 3 p. 411 - κολακεύοντες τὸ ἡδὺ καὶ γαργαλίζον ἡμᾶς τῆς γλυκύτητος· τὴν δὲ τῶν - ἄλλων περὶ τὰς λοχείας καὶ τὰς ἀνατροφὰς σοφίαν καὶ τέχνην παρορῶμεν. - οἷον - εὐθύς, ἡ ἁλκυὼν κύουσα τὴν νεοττιὰν - συντίθησι, συλλαμβάνουσα τὰς ἀκάνθας τῆς θαλαττίας βελόνης καὶ ταύτας διʼ - ἀλλήλων ἐγκαταπλέκουσα καὶ συνείρουσα, - τὸ μὲν σχῆμα περιαγὲς ὡς ἁλιευτικοῦ κύρτου - καὶ πρόμηκες ἀπεργάζεται· τῇ -τῇ] ἡ Doehnerus δʼ ἁρμονίᾳ καὶ πυκνότητι - συμφράξασα τὰς ἀκάνθας -τὰς ἀκάνθας R: τῆς ἀκάνθης - ἀκριβῶς ὑπέθηκε -ἐπέθηκε Doehnerus τῷ κλύσματι τοῦ κύματος, ὡς -ὡς] ὅπως R τυπτόμενον ἡσυχῆ καὶ πηγνύμενον - τὸ πίλημα τῆς ἐπιφανείας στεγανὸν γένηται· γίγνεται δὲ σιδήρῳ καὶ λίθῳ - δυσδιαίρετον. ὃ δʼ ἐστὶ θαυμασιώτερον, οὕτω τὸ στόμα τῆς νεοττιᾶς - συμμέτρως πέπλασται -πέπλασται X: πεπλάσθαι - πρὸς τὸ μέγεθος καὶ τὸ - μέτρον τῆς ἁλκυόνος, ὥστε μήτε μεῖζον ἄλλο μήτε μικρότερον ἐνδύεσθαι - ζῷον, ὡς δέ φασι, μηδὲ θάλατταν - παραδέχεσθαι malim παρεισδέχεσθαι - μηδὲ τὰ ἐλάχιστα. μάλιστα δʼ οἱ γαλεοὶ - ζῳογονοῦσι μὲν ἐν ἑαυτοῖς, ἐκβαίνειν - δὲ - παρέχουσιν ἐκτὸς καὶ νέμεσθαι τοῖς σκυμνίοις, εἶτα πάλιν ἀναλαμβάνουσι - καὶ περιπτύσσουσιν ἐγκοιμώμενα τοῖς σπλάγχνοις. ἡ δʼ ἄρκτος, ἀγριώτατον - καὶ σκυθρωπότατον θηρίον, ἄμορφα καὶ ἄναρθρα τίκτει· τῇ δὲ γλώττῃ - καθάπερ ἐργαλείῳ διατυποῦσα - τοὺς ὑμένας -ὑμένας] σκύμνους Doehnerus. cf. Theocr. XI, 41 οὐ - δοκεῖ γεννᾶν μόνον ἀλλὰ καὶ δημιουργεῖν τὸ τέκνον. ὁ δʼ Ὁμηρικὸς λέων, - - ᾧ ῥά τε νήπιʼ ἄγοντι συναντήσωνται -ᾧ ῥά τε νήπιʼ ἄγοντι συναντήσωνται Homerus: ὃν ῥά τε νήπια τέκνα ἄγοντα συναντήσονται - ἐν ὕλῃ -Hom. P 134 - ἄνδρες ἐπακτῆρες, ὁ δέ τε σθένεϊ βλεμεαίνει, - - - πᾶν δὲ τʼ ἐπισκύνιον κάτω ἕλκεται ὄσσε καλύπτων - - ἆρʼ οὐχ ὅμοιός; ἐστι, διανοουμένῳ πρὸς - τοὺς κυνηγοὺς σπένδεσθαι περὶ τῶν τέκνων; καθόλου γὰρ ἡ πρὸς τὰ ἔκγονα -ἔκγονα *: ἔγγονα - - φιλοστοργία καὶ τολμηρὰ τὰ δειλὰ -τολμηρὰ τὰ δειλὰ Emperius: τὰ τολμηρὰ δειλὰ - ποιεῖ, καὶ φιλόπονα τὰ ῥᾴθυμα καὶ - φειδωλὰ τὰ γαστρίμαργα καὶ ὥσπερ -καὶ ὥσπερ] ὥσπερ Stegmannus ut cum pracedentibus iungatur ἡ Ὁμηρικὴ ὄρνις - προσφέρουσα τοῖς νεοττοῖς μάστακʼ, ἐπεί κε λάβῃσι, - κακῶς δέ τε οἱ πέλει αὐτῇ Hom. I 324 - - τῷ γὰρ αὑτῆς τρέφει λιμῷ τὰ ἔκγονα, -ἔκγονα *: ἔγγονα - καὶ τὴν τροφὴν τῆς - γαστρὸς ἁπτομένην ἀποκρατεῖ καὶ πιέζει τῷ στόματι , μὴ λάθῃ καταπιοῦσα - - - ὡς δὲ κύων ἀμαλῇσι περὶ σκυλάκεσσι βεβῶσα -Hom. ν 14 - ἄνδρʼ ἀγνοιήσασʼ ὑλάει μέμονέν τε μάχεσθαι - - - τὸν περὶ τῶν τέκνων φόβον ὡς δεύτερον προσλαβοῦσα θυμόν. αἱ δὲ - πέρδικες ὅταν διώκωνται μετὰ τῶν τέκνων, ἐκεῖνα μὲν ἐῶσι προπέτεσθαι - καὶ φεύγειν, αὑταῖς δὲ μηχανώμεναι προσέχειν τοὺς θηρεύοντας ἐγγὺς - κυλινδούμεναι καὶ καταλαμβανόμεναι, - μικρὸν - ὑπεκθέουσιν, εἶτα πάλιν ἵστανται καὶ παρέχουσιν ἐν ἐφικτῷ τῆς ἐλπίδος - ἑαυτάς, ἄχρι ἂν οὕτω προκινδυνεύουσαι τῶν νεοττῶν τῆς ἀσφαλείας - προαγάγωνται - πόρρω τοὺς - διώκοντας. τὰς δʼ ἀλεκτορίδας ἐν τοῖς ὄμμασι καθʼ ἡμέραν ἔχομεν, ὃν - τρόπον - τὰ νεόττια περιέπουσι, τοῖς μὲν - ἐνδῦναι χαλῶσαι τὰς πτέρυγας, τὰ δʼ ἐπιβαίνοντα τῶν νώτων καὶ προσέρποντα -προσέρποντα (προστρέχοντα Doehnerus) W: προσέρχονται - - πανταχόθεν ἀναδεχόμεναι μετὰ τοῦ γεγηθός τι -τι R: ἢ - καὶ προσφιλὲς ἐπιφθέγγεσθαι· - κύνας δὲ καὶ δράκοντας, -κύνας δὲ καὶ δράκοτας X: κυνέας δὲ καὶ δρακοντίας - ἂν περὶ αὑτῶν φοβηθῶσι, φεύγουσιν, ἂν δὲ περὶ τῶν τέκνων, ἀμύνονται καὶ διαμάχονται παρὰ - δύναμιν. εἶτα -τὰ Doehnerus ταῦτʼ οἰόμεθα τὰ πάθη τούτοις ἐνειργάσθαι τὴν φύσιν, - ἀλεκτορίδων ἐπιγονῆς καὶ κυνῶν -κυνῶν] ἀλκυόνων idem καὶ ἄρκτων προνοοῦσαν, ἀλλʼ οὐχ ἡμᾶς - δυσωποῦσαν - - καὶ τιτρώσκουσαν - ἐπιλογιζομένους, ὅτι ταῦτα παραδείγματα τοῖς ἑπομένοις, τοῖς δʼ - ἀναλγήτοις ὀνείδη περίεστι τῆς ἀπαθείας, διʼ ὧν κατηγοροῦσι τῆς - ἀνθρωπίνης φύσεως μόνης μὴ προῖκα τὸ στέργειν ἐχούσης μηδʼ ἐπισταμένης - φιλεῖν ἄνευ χρείας - θαυμάζεται γὰρ ἐν τοῖς - θεάτροις ὁ εἰπών μισθοῦ γὰρ ἄνθρωπον τίς - ἄνθρωπον φιλεῖ -Kock. 3 p. 450 κατʼ -κατʼ] καὶ κατʼ? vid. Usener. p 320 Ἐπίκουρον ὁ πατὴρ τὸν υἱόν, ἡ -ἡ R μήτηρ τὸ - τέκνον, οἱ παῖδες τοὺς τεκόντας. ἀλλʼ εἰ λόγου γένοιτο τοῖς θηρίοις - σύνεσις, καὶ τοῦτό τις εἰς κοινὸν θέατρον - - συναγαγὼν ἵππους καὶ βόας καὶ κύνας καὶ - ὄρνιθας; ἀναφθέγξαιτο μεταγράψας, ὡς οὔτε - κύνες ἐπὶ μισθῷ σκύλακας φιλοῦσιν οὔθʼ ἵπποι πώλους -πώλους] add. οὔτε βόες μόσχους Doehnerus οὔτʼ ὄρνιθες - νεοττοὺς ἀλλὰ προῖκα καὶ φυσικῶς, ἐπιγνωσθήσεται τοῖς ἁπάντων πάθεσιν ὡς - εὖ καὶ - ἀληθῶς λεγόμενον. αἰσχρὸν γάρ, ὦ - Ζεῦ, τὰς θηρίων γενέσεις καὶ λοχείας καὶ ὠδῖνας καὶ τεκνοτροφίας φύσιν - εἶναι καὶ χάριν, τὰς δʼ ἀνθρώπων δάνεια καὶ μισθοὺς καὶ ἀρραβῶνας ἐπὶ - χρείαις διδομένους.

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ἀλλʼ οὔτʼ ἀληθὴς ὁ λόγος οὔτʼ ἄξιος -ἄξιος R: ἄξιον - ἀκούειν. - ἡ γὰρ φύσις ὥσπερ ἐν φυτοῖς ἀγρίοις, οἷον οἰνάνθαις - ἐρινεοῖς κοτίνοις, ἀρχὰς ἀπέπτους καὶ ἀτελεῖς ἡμέρων - καρπῶν ἐνέφυσεν· -ἐνέφυσεν R: εἶναι φύσιν - οὕτω τοῖς μὲν ἀλόγοις - τὸ πρὸς τὰ ἔκγονα -ἔκγονα *: ἔγγονα - φιλόστοργον ἀτελὲς καὶ - οὐ διαρκὲς πρὸς δικαιοσύνην οὐδὲ τῆς χρείας προσωτέρω προερχόμενον ἔδωκεν - ἄνθρωπον δέ, λογικὸν καὶ - πολιτικὸν ζῷον, - ἐπὶ δίκην καὶ νόμον εἰσάγουσα καὶ θεῶν τιμὰς καὶ πόλεων ἱδρύσεις καὶ - φιλοφροσύνην, γενναῖα καὶ καλὰ καὶ φερέκαρπα τούτων σπέρματα παρέσχε τὴν - πρὸς τὰ ἔκγονα -ἔκγονα *: ἔγγοα - χάριν καὶ ἀγάπησιν, ἀκολουθοῦσα ταῖς πρώταις ἀρχαῖς· - αὗται δʼ ἦσαν - ἐν ταῖς τῶν σωμάτων - κατασκευαῖς. πανταχοῦ μὲν γὰρ ἡ φύσις ἀκριβὴς καὶ φιλότεχνος -φιλότεχνος X: φιλότεκνος - καὶ - ἀνελλιπὴς - καὶ - ἀπερίτμητος -ἀπερίτμητος] ἀνεπιτίμητος? ʽ “οὐδέν” ὡς ἔφησεν Ἐρασίστρατος “ἔχουσα - ῥωπικόν·” τὰ δὲ περὶ τὴν γένεσιν ἀξίως οὐκ ἔστιν εἰπεῖν οὐδʼ - εὐπρεπὲς ἴσως λίαν ἀκριβῶς τῶν - ἀπορρήτων - ἐφάπτεσθαι τοῖς ὀνόμασι καὶ τοῖς ῥήμασιν, ἀλλʼ ἀποκειμένων καὶ - κεκρυμμένων -ἀλλʼ ἀποκειμένων καὶ κεκρυμμένων] καὶ Stegmannus ἐπινοεῖν τὴν πρὸς τὸ γεννᾶν καὶ λοχεύεσθαι τῶν μορίων - ἐκείνων εὐφυΐαν. ἀρκεῖ δʼ ἡ τοῦ γάλακτος ἐργασία καὶ οἰκονομία τὴν - πρόνοιαν αὐτῆς ἐμφῆναι καὶ ἐπιμέλειαν. - τοῦ - γὰρ αἵματος ὅσον περίττωμα τῆς χρείας ἐν ταῖς γυναιξὶ διʼ ἀμβλύτητα καὶ - μικρότητα τοῦ - πνεύματος - ἐπιπολάζον ἐμπλανᾶται καὶ βαρύνει, τὸν μὲν ἄλλον χρόνον εἴθισται καὶ - μεμελέτηκεν ἐμμήνοις -ἐμμήνοις] add. κηʼ Doehnerus ἡμερῶν περιόδοις ὀχετοὺς καὶ πόρους αὐτῷ τῆς - φύσεως ἀναστομούσης ἀποχεόμενον τὸ μὲν - ἄλλο σῶμα κουφίζειν καὶ καθαίρειν, τὴν δʼ ὑστέραν οἷον ἀρότῳ -ἀρότῳ R: ἀρότρῳ - καὶ σπόρῳ γῆν ἐν φυτοῖς -ἐν φυτοῖς] i. e. ἐπὶ τῶν φυτῶν. frustra tentatur ὀργῶσαν ἐν καιρῷ παρέχειν. ὅταν δὲ - τὴν γονὴν ἀναλάβῃ προσπεσοῦσαν -προσπεσοῦσαν W: προσπεσοῦσα - ἡ ὑστέρα καὶ περιστείλῃ ῥιζώσεως - γενομένης· “ὁ γὰρ ὀμφαλὸς; πρῶτον ἐν μήτρῃσιν” ὥς φησι Δημόκριτος -Δημόκριτος] Mullach. 1 p. 359 - “ἀγκυρηβόλιον σάλου καὶ πλάνης ἐμφύεται, πεῖσμα καὶ κλῆμα” τῷ - γεννωμένῳ καρπῷ καὶ μέλλοντι· - τοὺς μὲν, -τοὺς μὲν Basileensis: καὶ τοὺς μὲν - ἐμμήνους καὶ καθαρσίους ἔκλεισεν ὀχετοὺς ἡ φύσις, - τοῦ δʼ αἵματος ἀντιλαμβανομένη φερομένου τροφῇ χρῆται καὶ κατάρδει τὸ - βρέφος - ἤδη συνιστάμενον καὶ διαπλαττόμενον, - ἄχρι οὗ τοὺς προσήκοντας ἀριθμοὺς τῇ ἐντὸς; αὐξήσει κυηθὲν -κυηθὲν X: κινηθὲν - ἑτέρας - ἀνατροφῆς καὶ χώρας δέηται. τότʼ οὖν τὸ αἷμα παντὸς ἐμμελέστερον - φυτουργοῦ καὶ ὀχετηγοῦ πρὸς ἑτέραν ἀφʼ ἑτέρας ἐκτρέπουσα καὶ - μεταλαμβάνουσα - χρείαν, ἔχει παρεσκευασμένας - οἷον ἐγγείους ἤ τινας -ἤ τινας] τινὰς R qui recte nunc mihi emendasse vid. cf. Symb. meas - κρήνας νάματος ἐπιρρέοντος, οὐκ ἀργῶς οὐδʼ ἀπαθῶς ὑποδεχομένας ἀλλὰ - καὶ πνεύματος ἠπίῳ θερμότητι καὶ μαλακῇ θηλύτητι ἐκπέψαι καὶ λεᾶναι - καὶ μεταβαλεῖν δυναμένας· τοιαύτην γὰρ ὁ μαστὸς ἔχει - ἐντὸς -ἐντὸς ἔχει Benselerus διάθεσιν καὶ κρᾶσιν. ἐκροαὶ δὲ τοῦ γάλακτος οὐκ εἰσὶν - οὐδὲ κρουνοὶ μεθιέντες ἀθρόως, εἰς δὲ σάρκα πιδακώδη καὶ πόροις ἀτρέμα - λεπτοῖς διηθοῦσαν ἀπολήγων, εὐμενὲς τῷ τοῦ νηπίου στόματι καὶ προσφιλὲς; - ψαῦσαι καὶ περιλαβεῖν ἐνδίδωσι ταμιεῖον. -ταμιεῖον *: ταμεῖον - - ἀλλὰ τούτων γε - τῶν τοσούτων ἐπὶ τήν γένεσιν ἐργαλείων καὶ τοιούτων οἰκονομιῶν καὶ - φιλοτιμίας καὶ προνοίας οὐδὲν ἦν ὄφελος, εἰ μὴ τὸ φιλόστοργον ἡ φύσις - καὶ κηδεμονικὸν ἐνειργάσατο ταῖς τεκούσαις. - - - πάντων ὅσσα τε γαῖαν ἔπι πνείει -ἔπι πνείει Homerus: ἐπιπνείει - τε καὶ ἕρπει· -Hom. P 446 - τοῦτʼ οὐ ψεύδεται ὁ -ὁ R λέγων ἐπὶ νηπίου καὶ -καὶ] del. Doehnerus ἀρτιγενοῦς. οὐδὲν γάρ - ἐστιν οὕτως; ἀτελὲς οὐδʼ ἄπορον οὐδὲ γυμνὸν οὐδʼ ἄμορφον οὐδὲ - μιαρόν, ὡς ἄνθρωπος - ἐν γοναῖς ὁρώμενος· ᾧ - μόνῳ σχεδὸν οὐδὲ καθαρὰν ἔδωκεν εἰς φῶς ὁδὸν ἡ φύσις, ἀλλʼ αἵματι - πεφυρμένος καὶ λύθρου περίπλεως καὶ φονευομένῳ μᾶλλον ἢ γεννωμένῳ - ἐοικὼς οὐδενός ἐστιν ἅψασθαι καὶ ἀνελέσθαι - καὶ ἀσπάσασθαι καὶ περιλαβεῖν -περιλαβεῖν] περιβαλεῖν? ἢ τοῦ φύσει - φιλοῦντος. διὸ τῶν μὲν ἄλλων ζῴων ὑπὸ - τὴν γαστέρα τὰ οὔθατα χαλᾷ τοὺς μαστοὺς, -χαλᾷ τοὺς μαστοὺς] χαλᾷ Herwerdenus. de vocum distinctione cf. Reiskius ταῖς δὲ γυναιξὶν ἄνω - γεγόνασιν -γεγόνασιν] del. idem περὶ τὸ στέρνον ἐν ἐφικτῷ τοῦ φιλῆσαι καὶ περιπτύξαι καὶ - κατασπάσασθαι τὸ νήπιον, ὡς τοῦ τεκεῖν καὶ θρέψαι τέλος οὐ χρείαν - ἀλλὰ φιλίαν ἔχοντος

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ἐπὶ τοὺς παλαιοὺς; ἀνάγαγε τὸν λόγον, ὧν ταῖς μὲν τεκεῖν πρώταις, τοῖς - δʼ ἰδεῖν συνέβη τικτόμενον βρέφος· οὔτε νόμος ἦν ἐκείνοις τεκνοτροφεῖν - προστάττων οὔτε προσδοκία χάριτος ἢ τροφείων “ἐπὶ - νέοις δανειζομένων” -ἐπὶ νέοις δανειζομένων] cf. p. 479 f. χαλεπὰς δὲ μᾶλλον εἴποιμʼ ἂν εἶναι καὶ - μνησικάκους τὰς τεκούσας τοῖς βρέφεσι, κινδύνων τε μεγάλων καὶ πόνων - αὐταῖς γιγνομένων· - - - ὡς δʼ ὅταν ὠδίνουσαν ἔχῃ βέλος ὀξὺ γυναῖκα Hom. Λ 269 - - - δριμύ, τό τε προϊεῖσι μογοστόκοι Εἰλείθυιαι, -Ἥρης θυγατέρες, πικρὰς ὠδῖνας ἔχουσαι. - ταῦτʼ οὐχ Ὅμηρον αἱ γυναῖκες; ἀλλʼ Ὁμηρίδα γράψαι λέγουσι - τεκοῦσαν ἢ τίκτουσαν ἔτι καὶ τὸ μῖγμα -μῖγμα] νύγμα R τῆς ἀλγηδόνος ὁμοῦ πικρὸν καὶ - ὀξὺ γιγνόμενον ἐν - τοῖς σπλάγχνοις ἔχουσαν. - ἀλλὰ τὸ φύσει φιλόστοργον ἔκαμπτε καὶ ἦγεν· -ἦγεν] ἦγχεν? ἔτι θερμὴ καὶ διαλγὴς καὶ - κραδαινομένη τοῖς πόνοις οὐχ ὑπερέβη τὸ νήπιον - οὐδʼ ἔφυγεν, ἀλλʼ ἐπεστράφη καὶ - προσεμειδίασε καὶ ἀνείλετο καὶ ἠσπάσατο, μηδὲν ἡδὺ καρπουμένη μηδὲ - χρήσιμον ἀλλʼ ἐπιπόνως καὶ ταλαιπώρως -ἐπιπόνως καὶ ταλαιπώρως] ἔτι πόνους καὶ ταλαιπωρίας Doehnerus - ἀναδεχομένη τῶν σπαργάνων - ἐρειπίοις - θάλπουσα καὶ ψύχουσα, καὶ πόνῳ πόνον -Nauck. p. 839 - ἐκ νυκτὸς ἀλλάσσουσα τὸν μεθʼ -μεθʼ Cobetus: καθʼ - ἡμέραν. - - τίνων ταῦτα μισθῶν ἢ χρειῶν ἐκείνοις; ἀλλʼ - οὐδὲ τοῖς νῦν· αἱ γὰρ ἐλπίδες ἄδηλοι καὶ μακραί. ἄμπελον ἰσημερίας - ἐαρινῆς σκάψας μετοπωρινῆς ἐτρύγησε, πυρὸν ἔσπειρε δυομένης Πλειάδος - εἶτʼ ἀνατελλούσης θερίζει, βόες καὶ ἵπποι καὶ ὄρνιθες ἕτοιμα τίκτουσιν - - ἐπὶ τὰς χρείας - ἀνθρώπου δʼ ἡ μὲν ἐκτροφὴ πολύπονος ἡ δʼ αὔξησις βραδεῖα, τῆς δʼ ἀρετῆς - μακρὰν οὔσης προαποθνῄσκουσιν οἱ πλεῖστοι πατέρες. - οὐκ ἐπεῖδε τὴν Σαλαμῖνα Νεοκλῆς τὴν Θεμιστοκλέους οὐδὲ τὸν - Εὐρυμέδοντα Μιλτιάδης τὸν Κίμωνος οὐδʼ ἤκουσε Περικλέους Ξάνθιππος - δημηγοροῦντος - οὐδʼ Ἀρίστων Πλάτωνος - φιλοσοφοῦντος, οὐδʼ Εὐριπίδου καὶ Σοφοκλέους νίκας οἱ πατέρες ἔγνωσαν - ψελλιζόντων καὶ συλλαβιζόντων ἠκροῶντο καὶ κώμους καὶ πότους καὶ ἔρωτας - αὐτῶν οἷα νέοι -οἶα νέοι *: οἱ ἄνθρωποι. cf. p. 491 f. - - πλημμελούντων ἐπεῖδον· ὥστʼ ἐπαινεῖσθαι καὶ μνημονεύεσθαι - τοῦ Εὐήνου τοῦτο μόνον, ὧν -ὧν *: ὡς - ἐπέγραψεν, ἢ δέος ἢ -ἢ δέος ἢ Artemidorus 1, 6: ἰδε ὅση. cf. Bergk. 2 p. 270 λύπη παῖς· πατρὶ πάντα χρόνον ἀλλʼ - ὅμως οὐ παύονται παῖδας τρέφοντες μάλιστα δʼ οἱ παίδων ἥκιστα δεόμενοι. - γελοῖον γάρ, εἴ τις οἴεται τοὺς πλουσίους θύειν καὶ χαίρειν γενομένων - αὐτοῖς τέκνων, ὅτι τοὺς θρέψοντας ἕξουσι - καὶ τοὺς θάψοντας· εἰ μὴ νὴ Δία κληρονόμων ἀπορίᾳ παῖδας τρέφουσιν· οὐ - γὰρ ἔστιν εὑρεῖν οὐδʼ ἐπιτυχεῖν τοῦ τἀλλότρια βουλομένου λαμβάνειν. - - ψάμμος ἢ κόνις ἢ πτερὰ ποικιλοθρόων οἰωνῶν Bergk. 3 p. 719 - - - τόσσον οὐκ ἂν χεύαιτʼ -ἂν χεύαιτʼ p. 1067 e: ἀχλευταὶ. cf. Praefat. p. XLVIII ἀριθμόν - ὅσος ἐστὶν ὁ τῶν κληρονομούντων. - -Δαναὸς ὁ πεντήκοντα θυγατέρων πατήρ Nauck. p. 427 - εἰ -εἰ Duebnerus: εἰ δὲ - - ἄτεκνος ἦν, πλείονας ἂν εἶχε κληρονομοῦντας καὶ οὐχ ὁμοίως. -ὁμοίως] ὁμοίως ἀχαρίστους R οἱ μὲν - γὰρ παῖδες; χάριν οὐδεμίαν ἔχουσιν οὐδʼ ἕνεκα τούτου - θεραπεύουσιν οὐδὲ τιμῶσιν, ὡς ὀφείλημα τὸν κλῆρον ἐκδεχόμενοι· τῶν δʼ - ἀλλοτρίων περὶ τὸν ἄτεκνον φωνὰς ἀκούεις ταῖς κωμικαῖς ἐκείναις - ὁμοίας, - - - ὦ Δῆμε, λοῦσαι -ὧ Δῆμε, λοῦσαι Iunius: ὠδὴ μέλουσαι - πρῶτον ἐκδικάσας μίαν, -Aristoph. Equ. 50 - ἔνθου, ῥόφησον, ἔντραγʼ , ἔχε -ἔχε idem: ἔχει - τριώβολον. - τὸ δʼ ὑπὸ τοῦ Εὐριπίδου λεγόμενον - τὰ χρήματʼ ἀνθρώποισιν εὑρίσκειν -εὑρίσκει R φίλους -vid. Nauck. p. 149 adnot. ad hunc l. et Eur. Phoen. 439 -δύναμίν τε πλείστην τῶν ἐν ἀνθρώποις ἔχειν, - - - οὐχ ἁπλῶς ἀληθές, - ἀλλʼ ἐπὶ τῶν ἀτέκνων τούτους οἱ πλούσιοι δειπνίζουσιν, οἱ ἡγεμόνες - θεραπεύουσιν, οἱ ῥήτορες μόνοις τούτοις corrigenda vid. ita: τούτους, εἰ πλούσιοι, δειπν. οἱ ἡγεμόνες, θερ. οἱ ῥήτορες, μόνοις τούτοις cett. προῖκα συνηγοροῦσιν. - ἰσχυρόν ἐστι πλούσιος ἀγνοούμενον -Kock. 3 p. 484 - ἔχων κληρονόμον. - - πολλοὺς γοῦν πολυφίλους καὶ πολυτιμήτους - ὄντας ἓν παιδίον γενόμενον ἀφίλους καὶ ἀδυνάτους ἐποίησεν. ὅθεν οὐδὲ - πρὸς δύναμιν οὐδέν ἐστιν ὠφέλιμον ἀπὸ τῶν τέκνων, ἀλλὰ τῆς φύσεως τὸ - πᾶν κράτος οὐχ ἧττον ἐν ἀνθρώποις ἢ θηρίοις. - -

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ἐξαμαυροῦται γὰρ -γὰρ] δὲ Amyotus καὶ ταῦτα καὶ πολλὰ τῶν ἄλλων ὑπὸ τῆς κακίας, ὥσπερ - λόχμης ἡμέροις σπέρμασι παραβλαστανούσης. ἢ μηδʼ ἑαυτὸν φύσει στέργειν - τὸν ἄνθρωπον λέγωμεν, -λέγωμεν M: λέγομεν - ὅτι πολλοὶ σφάττουσιν ἑαυτοὺς καὶ - κατακρημνίζουσιν; ὁ δʼ Οἰδίπους - ἤρασσʼ βλέφαρα · φοίνιαι δʼ ὁμοῦ -Soph. OR 1275 - γλῆναι γένειʼ ἔτεγγον. -φοίνιαι - ἔτεγγον Sophocles: φοίναι δόμου cum lacuna 18 litt. Urbinas - - -Ἡγησίας δὲ -δὲ Duebnerus διαλεγόμενος πολλοὺς ἔπεισεν - ἀποκαρτερῆσαι τῶν ἀκροωμένων πολλαὶ μορφαὶ τῶν - δαιμονίων. -Eur. Alc. 1159. passim ταῦτα δʼ ἐστὶν ὥσπερ ἐκεῖνα νοσήματα καὶ πάθη ψυχῆς - τοῦ κατὰ φύσιν ἐξιστάντα τὸν ἄνθρωπον, ὡς - - αὐτοὶ καταμαρτυροῦσιν ἑαυτῶν· ἂν γὰρ ὗς τεκοῦσα δελφάκιον ἢ κύων - διασπαράξῃ σκυλάκιον, ἀθυμοῦσι καὶ ταράττονται, καὶ θεοῖς ἀποτρόπαια - θύουσι καὶ τέρας νομίζουσιν , ὡς πᾶσι κατὰ φύσιν -κατὰ φύσιν R: καὶ κατὰ φύσιν - στέργειν τὰ - τικτόμενα καὶ τρέφειν οὐκ - ἀναιρεῖν προσῆκον. - μὴν ἀλλʼ ὥσπερ ἐν τοῖς - μετάλλοις πολλῇ συμπεφυρμένον γῇ καὶ κατακεχωσμένον ὅμως διαστίλβει τὸ - χρυσίον, οὕτως ἡ φύσις ἐν αὐτοῖς τοῖς ἡμαρτημένοις ἤθεσι καὶ πάθεσιν - ἐκφαίνει τὸ πρὸς τὰ ἔκγονα φιλόστοργον. οἱ μὲν γὰρ πένητες οὐ τρέφουσι - τέκνα, - φοβούμενοι μὴ χεῖρον ἢ προσήκει - τραφέντα δουλοπρεπῆ καὶ ἀπαίδευτα καὶ τῶν καλῶν πάντων ἐνδεᾶ γένηται· - τὴν γὰρ πενίαν ἔσχατον ἡγούμενοι κακὸν οὐχ ὑπομένουσι μεταδοῦναι τέκνοις - ὥσπερ τινὸς χαλεποῦ καὶ μεγάλου νοσήματος. lacunam post νοσήματος add. X -

- - - - From 62f2f2a94c66d72275e691070281017079ad70c8 Mon Sep 17 00:00:00 2001 From: lcerrato Date: Fri, 7 Feb 2020 12:03:10 -0500 Subject: [PATCH 2/9] (tlg007_review) tlg098 and tlg099 file cleanup #633 --- .../tlg098/tlg0007.tlg098.perseus-eng3.xml | 12 +- .../tlg098/tlg0007.tlg098.perseus-eng4.xml | 10 +- .../tlg0007.tlg099.perseus-eng1.tracking.json | 14 - .../tlg099/tlg0007.tlg099.perseus-eng1.xml | 310 ------------------ .../tlg0007.tlg099.perseus-eng2.tracking.json | 14 - .../tlg099/tlg0007.tlg099.perseus-eng2.xml | 249 -------------- .../tlg099/tlg0007.tlg099.perseus-eng3.xml | 272 +-------------- .../tlg099/tlg0007.tlg099.perseus-eng4.xml | 166 +--------- .../tlg0007.tlg099.perseus-grc1.tracking.json | 14 - .../tlg099/tlg0007.tlg099.perseus-grc1.xml | 268 --------------- 10 files changed, 29 insertions(+), 1300 deletions(-) delete mode 100644 data/tlg0007/tlg099/tlg0007.tlg099.perseus-eng1.tracking.json delete mode 100644 data/tlg0007/tlg099/tlg0007.tlg099.perseus-eng1.xml delete mode 100644 data/tlg0007/tlg099/tlg0007.tlg099.perseus-eng2.tracking.json delete mode 100644 data/tlg0007/tlg099/tlg0007.tlg099.perseus-eng2.xml delete mode 100644 data/tlg0007/tlg099/tlg0007.tlg099.perseus-grc1.tracking.json delete mode 100644 data/tlg0007/tlg099/tlg0007.tlg099.perseus-grc1.xml diff --git a/data/tlg0007/tlg098/tlg0007.tlg098.perseus-eng3.xml b/data/tlg0007/tlg098/tlg0007.tlg098.perseus-eng3.xml index fead06e83..71180f035 100644 --- a/data/tlg0007/tlg098/tlg0007.tlg098.perseus-eng3.xml +++ b/data/tlg0007/tlg098/tlg0007.tlg098.perseus-eng3.xml @@ -78,22 +78,22 @@ schematypens="http://relaxng.org/ns/structure/1.0"?>
ON AFFECTION FOR OFFSPRING (DE AMORE PROLIS) -
INTRODUCTION +
INTRODUCTION

This essay, or declamation, is clearly in an unfinished state throughout and a good deal is doubtless lost at the end, for the author has done little more with his subject than to show that φιλοστοργία Volkmann reminds us that De Amore Prolis is a bad Latin translation for the title, but that there is no better: cf. Fronto, i. p. 280, ii. p. 154 ed. Haines (L.C.L.) for the statement that there is no such quality as τὸ φιλόστοργον at Rome and consequently no name for it. See also Marcus Aurelius, i. 11. is more complete in man than in beasts.Volkmann, Leben, Scriften, u. Philos, Plutarchs, ii. pp. 165-167, attempts to complete the thought of this treatise. The efforts of Döhner Quaest. Plut., iii. pp. 26 ff. and Weissenberger Die Sprache Plutarchs, ii. pp. 31-33. When Weissenberger attempts to find discrepancies between Plutarch’s thought here and elsewhere, he chooses examples in which he either misinterprets the meaning or else forgets that Plutarch is ironical and intends the opposite of what he says. to prove that the essay is not genuine have not been successful. Dohner is, further, quite wrong, as Patzig Quaest. Plut., pp. 3-21: by far the most complete discussion of the vocabulary and syntax of this strange work. Patzig’s conclusion is that we have here a finished essay of Plutarch; this is untenable, but his arguments for genuineness are quite conclusive. None of his successors, not even Pohlenz, shows any knowledge of his valuable work. and Weissenberger have shown, in assuming the work to be an epitome. It is best regarded as an unfinished fragment, containing, so far as it goes, the rough and unrevised hand of Plutarch.

Dyroff’sProgram Würzburg, 1896/7. attempt to show that this work was composed before De Esu Carnium, De Sollertia Animalium, and Gryllus is not to be taken seriously: the grounds are too slight.

The text is very corrupt. The work is not listed in the Lamprias catalogue.

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Trials of cases on appealPlutarch is probably referring to the common practice of small states appealing to the greater, Athens or Rhodes, to arbitrate in disputes; the distrust was thus not of all other Greeks but of fellow-citizens. cf. Schwyzer, Dial. Gr. Exempla, 83 for an inscription in which Argos regulates the relations between Cnossus and Tylissus circa 450 b.c.; see also M. N. Tod, International Arbitration among the Greeks (Oxford, 1913). before special arbitrators and the carrying of cases before foreign courts were first devised by the Greeks by reason of their mutual distrust, since they had need of the justice supplied by others than themselves, like any other non-indigenous necessity. Is it thus, then, that philosophers also, because of their disagreements with each other, refer some of their questions to the nature of irrational animals, as though to a foreign city, and submit the decision to the emotions and character and habits of these creatures as to a court that cannot be influenced or bribed? Or is this also a common charge against human depravity - that, being in doubt about the most necessary and important things, we seek among horses and dogs and birds how we ourselves should marry and beget and bring up children (as though we had no plain indication of Nature in ourselves); and that we term the traits which brute beasts have characters and emotions, and accuse our life of a great deviation and departure from Nature, confused and disordered as we are at the very beginning concerning even the first principles? For in dumb animals Nature preserves their special characteristics pure and unmixed and simple, but in men, through reason and habit, they have been modified by many opinions and adventitious judgements so that they have lost their proper form and have acquired a pleasing variety comparable to the variety of perfumes made by the pharmacist on the basis of a single oil. And let us not wonder if irrational animals follow Nature more closely than rational ones; for animals are, in fact, outdone in this by plants, to which Nature has given neither imagination nor impulse, nor desire for something different, which causes men to shake themselves free from what Nature desires; but plants, as though they were fastened in chains, remain in the power of Nature, always traversing the one path along which Nature leads them. Yet in wild beasts versatility of reasoning and uncommon cleverness and excessive love of freedom are not too highly developed; and though they have irrational impulses and desires and often wander about on circuitous paths, they do not go far afield, but ride, as it were, at the anchor provided by Nature, who points out to them the straight way, as to an ass which proceeds under bit and bridle. But in man ungoverned reason is absolute master, and, discovering now one way of deviation and innovation and now another, has left no clear or certain vestige of Nature visible.The text of this chapter is exceedingly corrupt: the restorations and suggestions adopted here claim only an approximation to the required thought.

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Observe to what extent there exists in animals conformity to nature in regard to their marriages. In the first place, they do not wait for laws against celibacy or late wedlock, as did the citizens of Lycurgus Cf.Life of Lysander, xxx. (451 a-b); Life of Lycurgus, xv. 1 (48 c); Moralia, 227 f; Ariston in Stobaeus, vol. iv. p. 497 ed. Hense (or von Arnim. Stoic. Vet. Frag., i. p. 89); Clement of Alexandria, Stromateis, ii. 141 (vol. ii. p. 191 ed. Stählin). and Solon, This is not true of Solon: cf. Stobaeus, vol. iv. p. 521 ed. Hense. nor fear loss of civil rights because of childlessness, nor pursue the honours of the ius trium liberorum ,See, for example, Hardy’s notes on Pliny, Epistulae, right of inheritance and the privileges of those who had less than three children. as many Romans do when they marry and beget children, not that they may have heirs, but that they may inherit. In the next place, the male does not consort with the female during all seasons, for the end and aim is not pleasure, but procreation and the begetting of offspring; therefore it is in the season of spring, which has procreative breezes cf. Lucretius, i. 10-20: reserata viget genitabilis aura favoni, and the whole passage. and a temperature suitable to intercourse, cf. Aristotle, Historia Animalium, vi. 18 (573 a 27). that the female, rendered submissive and desirable, comes to consort with the male, exulting, as she does, in the pleasing odour of her flesh and the peculiar adornment cf. Clement of Alexandria, Paedagogus, iii. 11. 1 (vol. i. p. 242 ed. Stählin). of her body, and filled with dew and clean grass cf.Moralia, 990 c ff.; but when she perceives that she is pregnant and sated, she modestly retires and takes thought for the birth and safety of her offspring. But it is impossible to recount the procedure in a manner worthy of the subject, except to say that each of the pair is as one in their affection for their offspring, in their forethought, their endurance, and their self-control. Further, though we call the bee wise and believe that it Makes the yellow honey its care,Simonides: Frag. 47 ed. Bergk; 43 ed. Diehl; 57 ed. Edmonds. Cf.Moralia, 41 f, 79 c. flattering the saccharine quality of its sweetness which tickles our palates, yet we overlook the wisdom and artifice of the other creatures which is manifested in the bearing and the nurture of offspring. As, for example, the king-fisher cf.Moralia, 983 c-d; Aelian, De Natura Animalium, ix. 17. after conception makes her nest by gathering the thorns of the sea-needle and interweaving and joining them together, and makes it round and oblong in form, like a fisherman’s creel; and, packing the thorns closely together with the most exact jointure and density, submits it to the dashing of the waves so that, being gradually beaten upon and riveted together, the hard-packed surface may become water-proof; and it does become hard to divide with iron or stone. And what is more wonderful, the mouth of the nest is so exactly fitted to the size and measure of the king-fisher that no other creature, either larger or smaller, may enter, and, so they say, that it will not admit even the most minute drops of sea-water.In Moralia, 983 c (De sollertia animalium), Plutarch adds a few details to this description.

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Trials of cases on appealPlutarch is probably referring to the common practice of small states appealing to the greater, Athens or Rhodes, to arbitrate in disputes; the distrust was thus not of all other Greeks but of fellow-citizens. cf. Schwyzer, Dial. Gr. Exempla, 83 for an inscription in which Argos regulates the relations between Cnossus and Tylissus circa 450 b.c.; see also M. N. Tod, International Arbitration among the Greeks (Oxford, 1913). before special arbitrators and the carrying of cases before foreign courts were first devised by the Greeks by reason of their mutual distrust, since they had need of the justice supplied by others than themselves, like any other non-indigenous necessity. Is it thus, then, that philosophers also, because of their disagreements with each other, refer some of their questions to the nature of irrational animals, as though to a foreign city, and submit the decision to the emotions and character and habits of these creatures as to a court that cannot be influenced or bribed? Or is this also a common charge against human depravity - that, being in doubt about the most necessary and important things, we seek among horses and dogs and birds how we ourselves should marry and beget and bring up children (as though we had no plain indication of Nature in ourselves); and that we term the traits which brute beasts have characters and emotions, and accuse our life of a great deviation and departure from Nature, confused and disordered as we are at the very beginning concerning even the first principles? For in dumb animals Nature preserves their special characteristics pure and unmixed and simple, but in men, through reason and habit, they have been modified by many opinions and adventitious judgements so that they have lost their proper form and have acquired a pleasing variety comparable to the variety of perfumes made by the pharmacist on the basis of a single oil. And let us not wonder if irrational animals follow Nature more closely than rational ones; for animals are, in fact, outdone in this by plants, to which Nature has given neither imagination nor impulse, nor desire for something different, which causes men to shake themselves free from what Nature desires; but plants, as though they were fastened in chains, remain in the power of Nature, always traversing the one path along which Nature leads them. Yet in wild beasts versatility of reasoning and uncommon cleverness and excessive love of freedom are not too highly developed; and though they have irrational impulses and desires and often wander about on circuitous paths, they do not go far afield, but ride, as it were, at the anchor provided by Nature, who points out to them the straight way, as to an ass which proceeds under bit and bridle. But in man ungoverned reason is absolute master, and, discovering now one way of deviation and innovation and now another, has left no clear or certain vestige of Nature visible.The text of this chapter is exceedingly corrupt: the restorations and suggestions adopted here claim only an approximation to the required thought.

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Observe to what extent there exists in animals conformity to nature in regard to their marriages. In the first place, they do not wait for laws against celibacy or late wedlock, as did the citizens of Lycurgus Cf.Life of Lysander, xxx. (451 a-b); Life of Lycurgus, xv. 1 (48 c); Moralia, 227 f; Ariston in Stobaeus, vol. iv. p. 497 ed. Hense (or von Arnim. Stoic. Vet. Frag., i. p. 89); Clement of Alexandria, Stromateis, ii. 141 (vol. ii. p. 191 ed. Stählin). and Solon, This is not true of Solon: cf. Stobaeus, vol. iv. p. 521 ed. Hense. nor fear loss of civil rights because of childlessness, nor pursue the honours of the ius trium liberorum ,See, for example, Hardy’s notes on Pliny, Epistulae, right of inheritance and the privileges of those who had less than three children. as many Romans do when they marry and beget children, not that they may have heirs, but that they may inherit. In the next place, the male does not consort with the female during all seasons, for the end and aim is not pleasure, but procreation and the begetting of offspring; therefore it is in the season of spring, which has procreative breezes cf. Lucretius, i. 10-20: reserata viget genitabilis aura favoni, and the whole passage. and a temperature suitable to intercourse, cf. Aristotle, Historia Animalium, vi. 18 (573 a 27). that the female, rendered submissive and desirable, comes to consort with the male, exulting, as she does, in the pleasing odour of her flesh and the peculiar adornment cf. Clement of Alexandria, Paedagogus, iii. 11. 1 (vol. i. p. 242 ed. Stählin). of her body, and filled with dew and clean grass cf.Moralia, 990 c ff.; but when she perceives that she is pregnant and sated, she modestly retires and takes thought for the birth and safety of her offspring. But it is impossible to recount the procedure in a manner worthy of the subject, except to say that each of the pair is as one in their affection for their offspring, in their forethought, their endurance, and their self-control. Further, though we call the bee wise and believe that it Makes the yellow honey its care,Simonides: Frag. 47 ed. Bergk; 43 ed. Diehl; 57 ed. Edmonds. Cf.Moralia, 41 f, 79 c. flattering the saccharine quality of its sweetness which tickles our palates, yet we overlook the wisdom and artifice of the other creatures which is manifested in the bearing and the nurture of offspring. As, for example, the king-fisher cf.Moralia, 983 c-d; Aelian, De Natura Animalium, ix. 17. after conception makes her nest by gathering the thorns of the sea-needle and interweaving and joining them together, and makes it round and oblong in form, like a fisherman’s creel; and, packing the thorns closely together with the most exact jointure and density, submits it to the dashing of the waves so that, being gradually beaten upon and riveted together, the hard-packed surface may become water-proof; and it does become hard to divide with iron or stone. And what is more wonderful, the mouth of the nest is so exactly fitted to the size and measure of the king-fisher that no other creature, either larger or smaller, may enter, and, so they say, that it will not admit even the most minute drops of sea-water.In Moralia, 983 c (De sollertia animalium), Plutarch adds a few details to this description.

And sea-dogsAelian, op. cit., ii. 55; Moralia, 982 a; for the kinds of γαλεοί (a species of shark), see Mair’s note on Oppian, Halieutica, i. 379 (L.C.L.). are a very good example, for they bring forth their young alive within their bodies,That is, they are viviparous. but permit their offspring to emerge and forage, and then take them back again and enfold them in their vitals and let them sleep there.

And the she-bear, cf. Aelian, op. cit., ii. 19; Aristotle, op. cit., 579 a 24: ἀδιάρθρωτα τὰ σκὲλη καὶ τὰ πλεῖστα τῶν μορίοων. the most savage and sullen of beasts, brings forth her young formless and without visible joints, and with her tongue, as with a tool, she moulds into shape their skin cf. Aulus Gellius, xvii. 10. 3.; and thus she is thought, not only to bear, but to fashion her cub.

And in Homer Il., xvii. 134-136. the lion - Whom hunters meet leading his young within A wood; he glares with valour and draws down His eye-lids till they hide his eyes - does he look like a beast that has any notion of making terms with the hunters for his children’s lives? For, in general, the love of animals for their children makes the timid bold, the lazy energetic, the voracious sparing; like the bird in Homer Il., ix. 324; cf.Moralia, 80 a. which brings to her nestlings Whatever morsels she can catch, though she Fares ill herself, for she feeds her young at the cost of her own hunger, and, though she has laid hold of food for her belly, she withholds it and presses it tightly with her beak, lest she gulp it down unawares; or As a bitch bestrides her tender pups, and barks At one she does not know, and longs to fight,Homer, Od., xx. 14-15; cf.De Vita et Poesi Homeri, 86 (Bernardakis, vol. vii. p. 375). acquiring, as it were, a second courage in her fear for her young.

And partridges, cf.Moralia, 971 c-d; Aelian, op. cit., iii. 16; Aristotle, Historia Animalium, ix. 8 (613 b 17); scholia on Aristophanes, Birds, 768. when, accompanied by their young, they are being pursued, allow the fledglings to fly ahead and attempt to escape, and contrive to fix the hunter’s attention on themselves by wheeling close and, when they are almost captured, fly off and away, then again remain at rest and place themselves within the reach of the hunter’s hope, until, by so exposing themselves to danger for their nestlings’ safety, they have led on the hunters to a considerable distance.

And we have before our eyes every day the manner in which hens cf. Aristotle, op. cit., ix. 8 (613 b 15); Anthologia Palatina, ix. 95. care for their brood, drooping their wings for some to creep under, and receiving with joyous and affectionate clucks others that mount upon their backs or run up to them from every direction; and though they flee from dogs and snakes if they are frightened only for themselves, if their fright is for their children, they stand their ground and fight it out beyond their strength.

Are we, then, to believe that Nature has implanted these emotions in these creatures because she is solicitous for the offspring of hens and dogs and bears, and not, rather, because she is striving to make us ashamed and to wound us, when we reflect that these instances are examples to those of us who would follow the lead of Nature, but to those who are callous, as rebukes for their insensibility, by citing which they i.e. the philosophers whose views Plutarch is criticizing. disparage human nature as being the only kind that has no disinterested affection and that does not know how to love without prospect of gain? In our theatres, indeed, people applaud the verse of the poet who said,Kock, Com. Att. Frag., iii. p. 450, ades. 218. What man will love his fellow-man for pay? And yet, according to Epicurus,Usener, Epicurea, p. 320, Frag. 527. it is for pay that a father loves his son, a mother her child, children their parents; but if beasts could come to understand speech and someone should bring together to a common theatre horses and cows and dogs and birds and should revise this speech and say, Dogs do not love their pups, nor horses their colts, nor birds their nestlings, for pay, but gratuitously and naturally, it would be recognized by the emotions of them all that this was well and truly spoken. For it is shameful - great Heaven! - that the begetting and the pains of travail and the nurture of beas ts should be Nature and a free gift, but that those of men should be loans and wages and caution-money, all given on condition of a return! cf. 496 c, infra.

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But such a statement is neither true nor worth the hearing. For just as in uncultivated plants, such as wild vines and figs and olives, Nature has implanted the principles, though crude and imperfect, of cultivated fruits, so on irrational animals she has bestowed a love of offspring, though imperfect and insufficient as regards the sense of justice and one which does not advance beyond utility; but in the case of man, a rational and social animal, Nature, by introducing him to a conception of justice and law and to the worship of the gods and to the founding of cities and to human kindness, has furnished noble and beautiful and fruitful seeds of all these in the joy we have in our children and our love of them, emotions which accompany their first beginnings; and these qualities are found in the very constitution of their bodies. For although Nature is everywhere exact and workmanlike with no deficiency or superfluity, and has, as ErasistratusA famous physician at the court of Seleucus I and later at Alexandria; cf.Life of Demetrius, xxxviii. (907 a ff.). said, no trumpery about her; yet when it comes to the processes of procreation, it is impossible to describe them in a fitting manner, and perhaps it would not be decent to fix our attention too precisely upon the names and designations of these forbidden topics, but it is proper that we should apprehend the admirable adaptation of those hidden and concealed parts to the functions of procreation and bringing to birth. However, the production cf. Clement of Alexandria, Paedagogus, i. 39 (vol. i. p. 113 ed. Stählin); Galen, vol. iv. p. 176 ed. Kühn. and administering of milk is sufficient proof of Nature’s foresight and care. For in women the amount of blood exceeds the use for it because of the sluggishness and paucity of their breath and, coming to the surface, wanders at large and burdens them; at other times it is Nature’s custom and care to discharge the blood at monthly periods by opening canals and channels for it, to lighten and cleanse the rest of the body and in season to render the womb fertile ground for ploughing, as it were, and sowing. But when the womb receives the seed as it encounters it and enfolds it and it has taken root cf. Aristotle, 745 b 25: ἀφίησιν εὐθὺς οἶον ῥίζαν τὸν ὀμφαλὸν εἰς τὴν ὑστέραν, and 493 a 18: (τῆς γαστρὸς) ῥίζα ὀμφαλός. there (for the umbilical cord grows at first in the womb, as DemocritusFrag. B 148, Diels, Frag. d. Vorsokratiker 5, ii. p. 171; cf.Moralia, 317 a. says, as an anchorage against the swell and drift, a cable and vine for the fruit now conceived that is to be), Nature shuts the monthly canals of purification and, taking the drifting blood, uses it for nourishment and irrigates cf. Celsus, vii. 7. 17. the embryo, See Aristotle, 745 b 28: διὰ τούτου (τοῦ ὀμφαλοῦ) λαμβάνει τροφὴν αἱματικήν. which already is beginning to be formed and shaped, until, having been carried the number of months proper to its growth within the womb, it needs other nourishment and abiding-place. At that time, then, Nature, more carefully than any gardener or irrigator, turns and changes the blood from one use to another and has in readiness subterranean springs, as it were, of a fresh-flowing stream; and the springs receive the blood in no perfunctory or unemotional manner, but are even able, by the gentle heat and soft womanliness of respiration, to digest, mollify, and change it; for such a disposition and temper does the breast have within it. Yet there are no outflowing streams of milk nor spouts which discharge it all at once, Cf.Life of Aemilius Paulus, xiv. (262 b-d). but the breast terminates in flesh that is full of springs and can filter the milk gently through minute passage-ways; and it thus gives a store of food that is comfortable for the infant’s mouth and pleasant for it to touch and to grasp.

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But such a statement is neither true nor worth the hearing. For just as in uncultivated plants, such as wild vines and figs and olives, Nature has implanted the principles, though crude and imperfect, of cultivated fruits, so on irrational animals she has bestowed a love of offspring, though imperfect and insufficient as regards the sense of justice and one which does not advance beyond utility; but in the case of man, a rational and social animal, Nature, by introducing him to a conception of justice and law and to the worship of the gods and to the founding of cities and to human kindness, has furnished noble and beautiful and fruitful seeds of all these in the joy we have in our children and our love of them, emotions which accompany their first beginnings; and these qualities are found in the very constitution of their bodies. For although Nature is everywhere exact and workmanlike with no deficiency or superfluity, and has, as ErasistratusA famous physician at the court of Seleucus I and later at Alexandria; cf.Life of Demetrius, xxxviii. (907 a ff.). said, no trumpery about her; yet when it comes to the processes of procreation, it is impossible to describe them in a fitting manner, and perhaps it would not be decent to fix our attention too precisely upon the names and designations of these forbidden topics, but it is proper that we should apprehend the admirable adaptation of those hidden and concealed parts to the functions of procreation and bringing to birth. However, the production cf. Clement of Alexandria, Paedagogus, i. 39 (vol. i. p. 113 ed. Stählin); Galen, vol. iv. p. 176 ed. Kühn. and administering of milk is sufficient proof of Nature’s foresight and care. For in women the amount of blood exceeds the use for it because of the sluggishness and paucity of their breath and, coming to the surface, wanders at large and burdens them; at other times it is Nature’s custom and care to discharge the blood at monthly periods by opening canals and channels for it, to lighten and cleanse the rest of the body and in season to render the womb fertile ground for ploughing, as it were, and sowing. But when the womb receives the seed as it encounters it and enfolds it and it has taken root cf. Aristotle, 745 b 25: ἀφίησιν εὐθὺς οἶον ῥίζαν τὸν ὀμφαλὸν εἰς τὴν ὑστέραν, and 493 a 18: (τῆς γαστρὸς) ῥίζα ὀμφαλός. there (for the umbilical cord grows at first in the womb, as DemocritusFrag. B 148, Diels, Frag. d. Vorsokratiker 5, ii. p. 171; cf.Moralia, 317 a. says, as an anchorage against the swell and drift, a cable and vine for the fruit now conceived that is to be), Nature shuts the monthly canals of purification and, taking the drifting blood, uses it for nourishment and irrigates cf. Celsus, vii. 7. 17. the embryo, See Aristotle, 745 b 28: διὰ τούτου (τοῦ ὀμφαλοῦ) λαμβάνει τροφὴν αἱματικήν. which already is beginning to be formed and shaped, until, having been carried the number of months proper to its growth within the womb, it needs other nourishment and abiding-place. At that time, then, Nature, more carefully than any gardener or irrigator, turns and changes the blood from one use to another and has in readiness subterranean springs, as it were, of a fresh-flowing stream; and the springs receive the blood in no perfunctory or unemotional manner, but are even able, by the gentle heat and soft womanliness of respiration, to digest, mollify, and change it; for such a disposition and temper does the breast have within it. Yet there are no outflowing streams of milk nor spouts which discharge it all at once, Cf.Life of Aemilius Paulus, xiv. (262 b-d). but the breast terminates in flesh that is full of springs and can filter the milk gently through minute passage-ways; and it thus gives a store of food that is comfortable for the infant’s mouth and pleasant for it to touch and to grasp.

But there would be no benefit in these many kinds of equipment for procreation, or in such ways and means, such zeal and forethought, if Nature had not implanted in mothers affection and care for their offspring. There is nothing more wretched than a man,Homer, Il., xvii. 446-447; cf. 500 b, infra. Of all that breathes and creeps upon the earth - the poet tells no falsehood if it is about a new-born babe that he speaks.But it is with reference to the dead Patroclus that Zeus speaks these lines. For there is nothing so imperfect, so helpless, so naked, so shapeless, so foul, as man observed at birth, to whom alone, one might almost say, Nature has given not even a clean passage to the light cf.Moralia, 758 a.; but, defiled with blood and covered with filth and resembling more one just slain than one just born, he is an object for none to touch or lift up or kiss or embrace except for someone who loves with a natural affection. Therefore, while the other animals have their dugs hanging loose beneath the belly, in women they grow above on the breast where mothers can kiss and embrace and fondle the infant, the inference being that the end and aim of bearing and rearing a child is not utility, but affection.

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Carry the discussion back to primitive mankind, to those whose women were the first to bear, and whose men were the first to see a child born; they had neither any law which bade them rear their children, nor any expectation of gratitude or of receiving the wages of maintenance lent to their children when they were young. Plato, Laws, 717 c; cf. 479 f, supra Nay, I should rather be inclined to affirm that these mothers were hostile and malicious toward their children, since great dangers and travail had come to them from child-birth: As when a sharp pang pierces a woman in labour, A pang which the Eileithyiae of child-bed send, The daughters of Hera, who bring the bitter pangs - these lines, women tell us, were written, not by Homer, Il., xi. 269-271. but by an HomeridThe ancients used the term, not of women, but of a class of male bards. But Plutarch choses to treat the word as a feminine noun, anticipating Samuel Butler’s Authoress of the Odyssey. after child-birth or while she was still in the throes of it and had the pain of travail, alike bitter and sharp, actually present in her entrails. But even then the affection for offspring implanted by Nature would bend and lead the mother: still hot and suffering and shaken with her pangs, she did not neglect or avoid her child, but turned to it and smiled at it and took it up and kissed it, though she reaped nothing sweet or profitable therefrom, but received it with pain and suffering, and with tatters of swaddling-clothes Thus warming and caressing it, both night And day she passes in alternate toil. From the Niobe of an unknown poet (cf.Moralia, 691 d), attributed by Valckenaer to Sophocles, and recently by A. Lesky (Wien. Stud., lii. 7; cf. also Pearson, Fragments of Sophocles, vol. ii. p. 98), to Aeschylus. For what pay or advantage were these services performed by those ancient parents? Nor is there any for those of our day, since their expectations are uncertain and far off. He that plants a vineyard in the vernal equinox gathers the grapes in the autumnal; he that sows wheat when the Pleiades set reaps it when they rise; cattle and horses and birds bring forth young at once ready for use; but as for man, his rearing is full of trouble, his growth is slow, his attainment of excellence is far distant and most fathers die before it comes. Neocles did not live to see the Salamis of Themistocles nor Miltiades the Eurymedon of Cimon; nor did Xanthippus ever hear Pericles harangue the people, nor did Ariston hear Plato expound philosophy; nor did the fathers of Euripides and Sophocles come to know their sons’ victories; they but heard them lisping and learning to speak and witnessed their revellings and drinking-bouts and love-affairs, as they indulged in such follies as young men commit; so that of all EvenusBergk, Poet. Lyr. Graec., ii. p. 270; Edmonds, Elegy and Iambus, i. p. 472. wrote the only line that is praised or remembered is For fathers a child is always fear or pain. Yet none the less fathers do not cease rearing children and, most of all, those who least need them. For it is ridiculous if anyone thinks that the rich sacrifice and rejoice when sons are born to them because they will have someone to support them and bury them-unless, by Heaven, it is for lack of heirs that they bring up children, since it is impossible to find or happen upon anyone willing to accept another’s property! Not sand or dust or feathers of birds of varied note Could heap up so great a numberAn anonymous fragment; cf.Moralia, 1067 d; Diehl, Anthologia Lyrica, ii. p. 162; Edmonds, Lyra Graeca, iii. p. 452. as is the number of those seeking inheritances.For the plague of inheritance-seekers at Rome, see Roman Satire passim, especially Horace, Satires, ii. 5. The sire of fifty daughters,From the Archelaüs of Euripides: Nauck, Trag. Graec. Frag. 2, p. 427, Frag. 228. 1; cf.Moralia, 837 e. Danaüs; but if he had been childless, he would have had more heirs, and heirs unlike his own. For sons feel no gratitude, nor, for the sake of inheriting, do they pay court or show honour, knowing that they receive the inheritance as their due. But you hear the words of strangers clustering around the childless man, like those famous verses of the comic poet,Aristophanes, Knights, 50-51. O Demos, judge one case, then to your bath; Gorge, guzzle, stuff, and take three obols’ pay. And the remark of Euripides, Phoenissae, 439-440; but the first line is borrowed from Sophocles, Frag. 85. 1 (Nauck, Trag. Graec. Frag. 2, p. 148). Money it is that finds out friends for men And holds the greatest power among mankind, is not a simple and general truth, but applies to the childless: it is these whom rich men feast, whom great men court, for these alone do advocates plead gratis. A rich man with an unknown heir’s a power.Kock, Com. Att. Frag., iii. p. 484, ades. 404. Many, at any rate, who had many friends and much honour, the birth of one child has made friendless and powerless. Therefore not even toward the acquisition of power is there any aid to be derived from children, but the whole force of Nature exists no less in man than in beasts.This closes Plutarch’s argument that man does not derive his love of offspring from any other source than do the brute beasts.

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Now both this and miny other excellences are obscured by vice, as a thicket springs up beside seeds planted in a garden. Or are we to say that man has no natural love for himself just because many men cut their throats or hurl themselves from precipices? And OedipusSophocles, Oedipus Rex, 1276-1277. Smote his eyes with a brooch and at each blow The bloody eye-balls wet his beard; and HegesiasPhilosopher of Cyrene, early third century b.c. cf. Cicero, Tusc. Disp., i. 34. 83; Valerius Maximus, viii. 9, Ext. 3. by the eloquence of his reasoning persuaded many of his hearers to starve themselves to death. In many a guise the gods appear.From the stock lines at the end of the Alcestis, Andromache, Helen, and Bacchae of Euripides; cf.Moralia, 58 a.

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Carry the discussion back to primitive mankind, to those whose women were the first to bear, and whose men were the first to see a child born; they had neither any law which bade them rear their children, nor any expectation of gratitude or of receiving the wages of maintenance lent to their children when they were young. Plato, Laws, 717 c; cf. 479 f, supra Nay, I should rather be inclined to affirm that these mothers were hostile and malicious toward their children, since great dangers and travail had come to them from child-birth: As when a sharp pang pierces a woman in labour, A pang which the Eileithyiae of child-bed send, The daughters of Hera, who bring the bitter pangs - these lines, women tell us, were written, not by Homer, Il., xi. 269-271. but by an HomeridThe ancients used the term, not of women, but of a class of male bards. But Plutarch choses to treat the word as a feminine noun, anticipating Samuel Butler’s Authoress of the Odyssey. after child-birth or while she was still in the throes of it and had the pain of travail, alike bitter and sharp, actually present in her entrails. But even then the affection for offspring implanted by Nature would bend and lead the mother: still hot and suffering and shaken with her pangs, she did not neglect or avoid her child, but turned to it and smiled at it and took it up and kissed it, though she reaped nothing sweet or profitable therefrom, but received it with pain and suffering, and with tatters of swaddling-clothes Thus warming and caressing it, both night And day she passes in alternate toil. From the Niobe of an unknown poet (cf.Moralia, 691 d), attributed by Valckenaer to Sophocles, and recently by A. Lesky (Wien. Stud., lii. 7; cf. also Pearson, Fragments of Sophocles, vol. ii. p. 98), to Aeschylus. For what pay or advantage were these services performed by those ancient parents? Nor is there any for those of our day, since their expectations are uncertain and far off. He that plants a vineyard in the vernal equinox gathers the grapes in the autumnal; he that sows wheat when the Pleiades set reaps it when they rise; cattle and horses and birds bring forth young at once ready for use; but as for man, his rearing is full of trouble, his growth is slow, his attainment of excellence is far distant and most fathers die before it comes. Neocles did not live to see the Salamis of Themistocles nor Miltiades the Eurymedon of Cimon; nor did Xanthippus ever hear Pericles harangue the people, nor did Ariston hear Plato expound philosophy; nor did the fathers of Euripides and Sophocles come to know their sons’ victories; they but heard them lisping and learning to speak and witnessed their revellings and drinking-bouts and love-affairs, as they indulged in such follies as young men commit; so that of all EvenusBergk, Poet. Lyr. Graec., ii. p. 270; Edmonds, Elegy and Iambus, i. p. 472. wrote the only line that is praised or remembered is For fathers a child is always fear or pain. Yet none the less fathers do not cease rearing children and, most of all, those who least need them. For it is ridiculous if anyone thinks that the rich sacrifice and rejoice when sons are born to them because they will have someone to support them and bury them-unless, by Heaven, it is for lack of heirs that they bring up children, since it is impossible to find or happen upon anyone willing to accept another’s property! Not sand or dust or feathers of birds of varied note Could heap up so great a numberAn anonymous fragment; cf.Moralia, 1067 d; Diehl, Anthologia Lyrica, ii. p. 162; Edmonds, Lyra Graeca, iii. p. 452. as is the number of those seeking inheritances.For the plague of inheritance-seekers at Rome, see Roman Satire passim, especially Horace, Satires, ii. 5. The sire of fifty daughters,From the Archelaüs of Euripides: Nauck, Trag. Graec. Frag. 2, p. 427, Frag. 228. 1; cf.Moralia, 837 e. Danaüs; but if he had been childless, he would have had more heirs, and heirs unlike his own. For sons feel no gratitude, nor, for the sake of inheriting, do they pay court or show honour, knowing that they receive the inheritance as their due. But you hear the words of strangers clustering around the childless man, like those famous verses of the comic poet,Aristophanes, Knights, 50-51. O Demos, judge one case, then to your bath; Gorge, guzzle, stuff, and take three obols’ pay. And the remark of Euripides, Phoenissae, 439-440; but the first line is borrowed from Sophocles, Frag. 85. 1 (Nauck, Trag. Graec. Frag. 2, p. 148). Money it is that finds out friends for men And holds the greatest power among mankind, is not a simple and general truth, but applies to the childless: it is these whom rich men feast, whom great men court, for these alone do advocates plead gratis. A rich man with an unknown heir’s a power.Kock, Com. Att. Frag., iii. p. 484, ades. 404. Many, at any rate, who had many friends and much honour, the birth of one child has made friendless and powerless. Therefore not even toward the acquisition of power is there any aid to be derived from children, but the whole force of Nature exists no less in man than in beasts.This closes Plutarch’s argument that man does not derive his love of offspring from any other source than do the brute beasts.

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Now both this and miny other excellences are obscured by vice, as a thicket springs up beside seeds planted in a garden. Or are we to say that man has no natural love for himself just because many men cut their throats or hurl themselves from precipices? And OedipusSophocles, Oedipus Rex, 1276-1277. Smote his eyes with a brooch and at each blow The bloody eye-balls wet his beard; and HegesiasPhilosopher of Cyrene, early third century b.c. cf. Cicero, Tusc. Disp., i. 34. 83; Valerius Maximus, viii. 9, Ext. 3. by the eloquence of his reasoning persuaded many of his hearers to starve themselves to death. In many a guise the gods appear.From the stock lines at the end of the Alcestis, Andromache, Helen, and Bacchae of Euripides; cf.Moralia, 58 a.

But these are like those diseases and morbid states of the soul which drive men from their natural condition, as they themselves testify against themselves. For if a sow tears to pieces her suckling pig, or a bitch her puppy, men grow despondent and disturbed and offer to the gods sacrifices to avert the evil, and consider it a portent on the ground that Nature prescribes to all creatures that they should love and rear their offspring, not destroy them. Moreover, as in mines the gold, though mingled and covered with much earth, yet gleams through, so Nature, even in characters and passions which are themselves perverted, reveals their love for their offspring. For when poor men do not rear their children it is because they fear that if they are educated less well than is befittingContrast Moralia, 8 e on the education of poor children. they will become servile and boorish and destitute of all the virtues; since they consider poverty the worst of evils, they cannot endure to let their children share it with them, as though it were a kind of disease, serious and grievous....

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Of natural affection towards one’s offspring. -

APPEALS to foreign judicatures first came in request among the Grecians out of their distrust of one another’s justice, they deeming it as requisite to fetch justice from abroad, as any other necessary commodity which was not of their own growth. And is it not even so that philosophers, by reason of dissensions amongst themselves, have in the decision of some questions appealed to the nature of irrational beings, as to a strange city, and have submitted the final determination of such questions to the affections or to the dispositions of brutes, as being unbiassed and not corrupted by bribes? Or else this is the general complaint of human frailty, that while we differ about the most necessary and the greatest things, we consult horses, dogs, and birds, how we should marry, beget children, and bring them up; and, as if the evidence of Nature in ourselves were not to be trusted, we appeal to the dispositions and affections of brute beasts, and testify against the manifold transgressions of our own lives, intimating how at the very first and in the first things we are confounded and disturbed. For Nature conserves the propriety in them pure, unmixed, and simple; but in men, the mixture of ascititious opinions and judgments (as oil is served by the druggists) alters the properties, and does not preserve what is their peculiar. Nor need we wonder if irrational animals follow Nature more than rational; for plants do it more than animals, for they have neither imagination nor passion for what is not according to Nature, but are bound in chains, and ever go that one way that Nature leads them. Brutes do little regard gentleness, wit, or liberty; they have indeed the use of irrational incitements and appetites, which put them upon wandering and running about,—but seldom far, for they seem to lie at the anchor of Nature, who guides them in the right way (as it were) by bit and bridle. But reason, the lord and master in man, finds sometimes one turning, sometimes another; but in all its wanderings leaves no mark or footstep of Nature.

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But in brutes observe how all things are accommodated to Nature. As to marriages, they tarry not till laws are passed against celibacy and late marriages, as Lycurgus and Solon’s citizens did; they matter not the disgrace of wanting children; nor are they ambitious of the honor of having three children, as many Romans, who marry and get children, not that they may have heirs, but that they may get estates. Again, the male accompanies with the female not at all times, because not pleasure but procreation is his end. Therefore in the spring time, when the fruitful breezes blow and the air is of a pregnant temper, then the female approaches the male, gentle and desirable, wantoning in the sweet smell and peculiar ornament of her body, full of dew and pure grass; and when she perceives she has conceived, she modestly departs, and provides for her bringing forth and for the safety of what she shall be delivered of. What brutes do cannot be sufficiently expressed; in all of them their affection to their young is evident by their providence, patience, and continence. Indeed we call the bee wise, and we celebrate her who deviseth the yellow honey, flattering her for glutting us with her sweetness; but the wisdom and art of other creatures, about their bringing forth and the rearing their young, we wholly neglect. For instance, first, the king-fisher, when she has conceived, makes her nest of the prickles of the sea-needle, weaving them one among another, in form of a long oval fishing-net; then she puts it under the dashing of the waters, that being by degrees beaten upon and milled, it may acquire a smooth surface, and become so solid that it cannot easily be divided by either stone or iron. And what is more wonderful, the mouth of the nest is so exactly fitted to the king-fisher, that neither a greater nor a less animal can enter it; and when she is in (as they say) it will not admit the sea-water. The sea-fish called γαλεοί give birth to their young within themselves, let them go abroad to feed, and then take them into their bellies again when they go to sleep. The bear, a most fierce and ugly beast, brings forth her young shapeless and without limbs, but with her tongue, as with a tool, she shapes the members; so that she seems not only to bring forth but to work out her young. And Homer’s lioness,— Thus in the centre of some gloomy wood, With many a step the lioness surrounds Her tawny young, beset by men and hounds; Elate her heart, and rousing all her powers, Dark o’er the fiery balls each hanging eyebrow lowers; Il. XVII. 134. does she not, I say, look as if she were contriving how to make a bargain with the huntsman for her whelps? For generally the love of their young makes bold creatures timorous, the slothful industrious, and the voracious parsimonious. So Homer’s bird gives to her young, though with herself it go hard. Il. IX. 324. She feeds them by starving herself, and when she has taken up her food, she lays it down again, and keeps it down with her bill, lest she should swallow it unawares. In like manner, For tender whelps, when strangers come in sight, The barking bitch prepares herself to fight; Odyss. XX. 14. and fear for her young turns into a second passion. When partridges and their young are pursued, the old suffer the young to fly away before, so contriving it that the fowler may think to catch them. Thus they hover about, run forward a little, then turn again, and so detain the fowler till their young are safe. We daily behold hens, how they cherish their chickens, taking some of them under their spread wings, suffering others of them to run upon their backs, and taking them in again, with a voice expressing kindness and joy. When themselves are concerned, they fly from dogs and serpents; but to defend their chickens, they will venture beyond their strength and fight.

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APPEALS to foreign judicatures first came in request among the Grecians out of their distrust of one another’s justice, they deeming it as requisite to fetch justice from abroad, as any other necessary commodity which was not of their own growth. And is it not even so that philosophers, by reason of dissensions amongst themselves, have in the decision of some questions appealed to the nature of irrational beings, as to a strange city, and have submitted the final determination of such questions to the affections or to the dispositions of brutes, as being unbiassed and not corrupted by bribes? Or else this is the general complaint of human frailty, that while we differ about the most necessary and the greatest things, we consult horses, dogs, and birds, how we should marry, beget children, and bring them up; and, as if the evidence of Nature in ourselves were not to be trusted, we appeal to the dispositions and affections of brute beasts, and testify against the manifold transgressions of our own lives, intimating how at the very first and in the first things we are confounded and disturbed. For Nature conserves the propriety in them pure, unmixed, and simple; but in men, the mixture of ascititious opinions and judgments (as oil is served by the druggists) alters the properties, and does not preserve what is their peculiar. Nor need we wonder if irrational animals follow Nature more than rational; for plants do it more than animals, for they have neither imagination nor passion for what is not according to Nature, but are bound in chains, and ever go that one way that Nature leads them. Brutes do little regard gentleness, wit, or liberty; they have indeed the use of irrational incitements and appetites, which put them upon wandering and running about,—but seldom far, for they seem to lie at the anchor of Nature, who guides them in the right way (as it were) by bit and bridle. But reason, the lord and master in man, finds sometimes one turning, sometimes another; but in all its wanderings leaves no mark or footstep of Nature.

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But in brutes observe how all things are accommodated to Nature. As to marriages, they tarry not till laws are passed against celibacy and late marriages, as Lycurgus and Solon’s citizens did; they matter not the disgrace of wanting children; nor are they ambitious of the honor of having three children, as many Romans, who marry and get children, not that they may have heirs, but that they may get estates. Again, the male accompanies with the female not at all times, because not pleasure but procreation is his end. Therefore in the spring time, when the fruitful breezes blow and the air is of a pregnant temper, then the female approaches the male, gentle and desirable, wantoning in the sweet smell and peculiar ornament of her body, full of dew and pure grass; and when she perceives she has conceived, she modestly departs, and provides for her bringing forth and for the safety of what she shall be delivered of. What brutes do cannot be sufficiently expressed; in all of them their affection to their young is evident by their providence, patience, and continence. Indeed we call the bee wise, and we celebrate her who deviseth the yellow honey, flattering her for glutting us with her sweetness; but the wisdom and art of other creatures, about their bringing forth and the rearing their young, we wholly neglect. For instance, first, the king-fisher, when she has conceived, makes her nest of the prickles of the sea-needle, weaving them one among another, in form of a long oval fishing-net; then she puts it under the dashing of the waters, that being by degrees beaten upon and milled, it may acquire a smooth surface, and become so solid that it cannot easily be divided by either stone or iron. And what is more wonderful, the mouth of the nest is so exactly fitted to the king-fisher, that neither a greater nor a less animal can enter it; and when she is in (as they say) it will not admit the sea-water. The sea-fish called γαλεοί give birth to their young within themselves, let them go abroad to feed, and then take them into their bellies again when they go to sleep. The bear, a most fierce and ugly beast, brings forth her young shapeless and without limbs, but with her tongue, as with a tool, she shapes the members; so that she seems not only to bring forth but to work out her young. And Homer’s lioness,— Thus in the centre of some gloomy wood, With many a step the lioness surrounds Her tawny young, beset by men and hounds; Elate her heart, and rousing all her powers, Dark o’er the fiery balls each hanging eyebrow lowers; Il. XVII. 134. does she not, I say, look as if she were contriving how to make a bargain with the huntsman for her whelps? For generally the love of their young makes bold creatures timorous, the slothful industrious, and the voracious parsimonious. So Homer’s bird gives to her young, though with herself it go hard. Il. IX. 324. She feeds them by starving herself, and when she has taken up her food, she lays it down again, and keeps it down with her bill, lest she should swallow it unawares. In like manner, For tender whelps, when strangers come in sight, The barking bitch prepares herself to fight; Odyss. XX. 14. and fear for her young turns into a second passion. When partridges and their young are pursued, the old suffer the young to fly away before, so contriving it that the fowler may think to catch them. Thus they hover about, run forward a little, then turn again, and so detain the fowler till their young are safe. We daily behold hens, how they cherish their chickens, taking some of them under their spread wings, suffering others of them to run upon their backs, and taking them in again, with a voice expressing kindness and joy. When themselves are concerned, they fly from dogs and serpents; but to defend their chickens, they will venture beyond their strength and fight.

And shall we think that Nature has bred such affections in these creatures, because she is solicitous for the propagation of hens, dogs, and bears, and not that she may by these means make us ashamed? Certainly we must conclude that these creatures, following the duct of nature, are for our example, and that they much upbraid the remorselessness of humanity, of which human nature alone is culpable, in not being capable of gratuitous love, nor knowing how to be a friend without profit. Well therefore might the comedian be admired who said, For reward only man loves man. Epicurus thinks that after this manner children are beloved of their parents, and parents of their children. But if the benefit of speech were allowed to brutes, and if horses, cows, dogs, and birds were brought upon the stage, and the song were changed, and it were said that neither the bitch loved her whelps for gain, nor the mare her foal, nor fowls their chickens, but that they were all beloved gratis and by impulse of nature, then by the affection of all brutes this assertion would be approved as just and true. And is it not a shame, that the procreation of beasts, their birth, pains in birth, and their education, should be by nature and gratis, and yet for these things that man should require usury, rewards, and bribes?

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This assertion, as to pure Nature, can never be true, nor ought it to be believed. For, as in wild plants, such as wild vines, figs, and olives, Nature has implanted the principles of cultivated fruit, though crude and imperfect; so she has endowed beasts with a love of their young, though imperfect and not attaining to justice, nor proceeding further than utility. But in man, whom she produced a rational and political being, inclining him to justice, law, religion, building of cities, and friendship, she hath placed the seed of those things that are generous, fair, and fruitful,—that is, the love of their children,—following the first principles which entered into the very constitution of their bodies. For terms and expressions are wanting to declare with what industry Nature—who is skilful, unerring, and not to be surpassed, and (as Erasistratus says) has nothing idle or frivolous—has contrived all things pertaining to the procreation of mankind; and modesty will not permit it. The making and economy of milk sufficiently speak her providence and care. In women what abundance of blood more than serves for necessary uses, which, through languidness and want of spirit, wanders about and disturbs the body; being at other times by Nature in monthly periods discharged by proper canals and passages, for the relief and purgation of the body, and to render the womb like a field fit for the plough and seed, and desirous of it at seasons. But when the womb has caught the seed, and it has taken root (for the navel as Democritus says, grows first, like an anchor to keep the foetus from fluctuating, or as a stay or footstalk to the child), then Nature stops the passages proper for monthly purgations, and keeps the superfluous blood after that for nourishment and to moisten the birth, which now begins to be formed and fashioned, and at the end of a set number of days increases so in the womb, that it must seek another place and other sort of food. Then Nature, more diligent than any husbandman, deriving the blood to other uses, has as it were some subterranean fountains, which receive the affluent liquors; and they receive them not negligently nor without affection, but with a gentle heat and womanish softness they concoct, mollify, and alter them; for in this manner are the breasts internally affected and tempered. And milk is not poured out of them by pipes in a full stream; but the breasts, terminating in flesh that is pervious by small and insensible passages, do afford store of sweet and pleasant sucking to the infant’s mouth. But for all this, such and so many instruments for procreation, such preparation, so great industry and providence, were all to no purpose, unless Nature had inbred in the mothers a love and care of their offspring. Than man more wretched naught takes breath, Not th’ vilest thing that creeps on earth; Il. XVII. 446.

which infallibly holds good of infants new-born. For nothing can be beheld so imperfect, helpless, naked, shapeless, and nasty, as man is just at his birth; to whom alone almost Nature has denied a cleanly passage into the world; and as he is smeared with blood, and daubed with filth, more like to one killed than to one new-born, he could never be touched, taken in arms, kissed, or hugged by any one to whom Nature had not given an inbred affection for him. Therefore other animals have their dugs below their belly, which grow on woman above her breast, that she may the more conveniently kiss, embrace, and cherish her infant; because the end of bringing forth and rearing is not necessity but love.

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For let us look back to ancient times, to those who first brought forth and who first saw a child born. Upon them certainly no law enjoined any necessity of rearing their offspring, nor could expectation of thanks oblige them to feed their infants, as if it were for usury. Nay, rather, they were angry with their children, and long remembered the injuries they had received from them, as authors of so many dangers and of so much pain and travail to them. As when keen darts the fierce Ilithyiae send; the powers that cause the teeming matron’s throes, Sad mothers of unutterable woes! Il. XI. 269. +

This assertion, as to pure Nature, can never be true, nor ought it to be believed. For, as in wild plants, such as wild vines, figs, and olives, Nature has implanted the principles of cultivated fruit, though crude and imperfect; so she has endowed beasts with a love of their young, though imperfect and not attaining to justice, nor proceeding further than utility. But in man, whom she produced a rational and political being, inclining him to justice, law, religion, building of cities, and friendship, she hath placed the seed of those things that are generous, fair, and fruitful,—that is, the love of their children,—following the first principles which entered into the very constitution of their bodies. For terms and expressions are wanting to declare with what industry Nature—who is skilful, unerring, and not to be surpassed, and (as Erasistratus says) has nothing idle or frivolous—has contrived all things pertaining to the procreation of mankind; and modesty will not permit it. The making and economy of milk sufficiently speak her providence and care. In women what abundance of blood more than serves for necessary uses, which, through languidness and want of spirit, wanders about and disturbs the body; being at other times by Nature in monthly periods discharged by proper canals and passages, for the relief and purgation of the body, and to render the womb like a field fit for the plough and seed, and desirous of it at seasons. But when the womb has caught the seed, and it has taken root (for the navel as Democritus says, grows first, like an anchor to keep the foetus from fluctuating, or as a stay or footstalk to the child), then Nature stops the passages proper for monthly purgations, and keeps the superfluous blood after that for nourishment and to moisten the birth, which now begins to be formed and fashioned, and at the end of a set number of days increases so in the womb, that it must seek another place and other sort of food. Then Nature, more diligent than any husbandman, deriving the blood to other uses, has as it were some subterranean fountains, which receive the affluent liquors; and they receive them not negligently nor without affection, but with a gentle heat and womanish softness they concoct, mollify, and alter them; for in this manner are the breasts internally affected and tempered. And milk is not poured out of them by pipes in a full stream; but the breasts, terminating in flesh that is pervious by small and insensible passages, do afford store of sweet and pleasant sucking to the infant’s mouth. But for all this, such and so many instruments for procreation, such preparation, so great industry and providence, were all to no purpose, unless Nature had inbred in the mothers a love and care of their offspring. Than man more wretched naught takes breath, Not th’ vilest thing that creeps on earth; Il. XVII. 446.

which infallibly holds good of infants new-born. For nothing can be beheld so imperfect, helpless, naked, shapeless, and nasty, as man is just at his birth; to whom alone almost Nature has denied a cleanly passage into the world; and as he is smeared with blood, and daubed with filth, more like to one killed than to one new-born, he could never be touched, taken in arms, kissed, or hugged by any one to whom Nature had not given an inbred affection for him. Therefore other animals have their dugs below their belly, which grow on woman above her breast, that she may the more conveniently kiss, embrace, and cherish her infant; because the end of bringing forth and rearing is not necessity but love.

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For let us look back to ancient times, to those who first brought forth and who first saw a child born. Upon them certainly no law enjoined any necessity of rearing their offspring, nor could expectation of thanks oblige them to feed their infants, as if it were for usury. Nay, rather, they were angry with their children, and long remembered the injuries they had received from them, as authors of so many dangers and of so much pain and travail to them. As when keen darts the fierce Ilithyiae send; the powers that cause the teeming matron’s throes, Sad mothers of unutterable woes! Il. XI. 269. These verses, some say, were not written by Homer, but by some Homeress, who either had been or was then in travail, and felt the very pangs in her bowels. Yet the love implanted by Nature melts and sways the childbed woman. While she is still in a sweat and trembling for pain, she is not averse to her infant; but turns it to her, smiles on it, hugs and kisses it. Though she finds no true sweetness, nor yet profit, however, she sometimes rocks it in a warm cradle, sometimes she dances it in the cool air, turning one toil into another, resting neither night nor day.

For what reward or gain was all this? For as little then as now; for the hopes are uncertain and far off. He that plants a vine in the vernal equinox gathers grapes upon it in the autumnal. He that sows wheat at the setting of the Pleiades reaps it at their rising. Cows, mares, and birds bring forth young ready for use. Man’s education is laborious, his increase slow, his virtue lies at a distance; so that most parents die before their children show their virtue. Neocles never saw Themistocles’s victory at Salamis, nor Miltiades the valor of Cimon at Eurymedon; Xanthippus never heard Pericles pleading; nor Aristo Plato philosophizing; nor did the fathers of Euripides and Sophocles know the victories their sons won, though they heard them indeed stammering and learning to talk. It is the mishap of fathers to see the revelling, drinking, and love intrigues of their children; to which purpose that of Evenus is memorable, Terror or grief unto his father’s heart A son must ever be. And yet men find no end of rearing of children; they especially who have no need of them. For it is ridiculous to think that rich men, when they have children born to them, sacrifice and rejoice that they may have some to maintain and to bury them. Or is it perhaps that they bring up children for want of heirs, because, forsooth, men cannot be found to accept of another man’s estate? Sand, dust, and the feathers of all the birds in the world, are not so numerous as heirs are to other men’s estates. Danaus was the father of fifty daughters; but if he had wanted issue, he might have had many more heirs. The case is far otherwise with children; they make not acknowledgments nor curry favor nor pay their devotions, as expecting the inheritance of due. But you may hear strangers who hang about them that have no heirs, talking like the comedian: O Demos, having after judgment bathed, Drink, eat a morsel, take three oboli. Aristoph. Knights, 50. And what Euripides said, ’Tis money that procures us friends to choose, And mightiest power o’er all things that men use, does not universally hold true, but of such only as have no children. To such the rich give banquets, such great men honor, and for such only lawyers plead gratis. A rich man who has no known heir can do great matters. Many a man who has had a great number of friends and followers, as soon as he has had a child, has been divested of all his alliances and power. So that children do not augment a man’s power; but their whole power over their parents’ affection is due to Nature, and is shown no less in men than in beasts.

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But this natural affection, like many other good qualities in men, may be choked and obscured by vices; as when a wild forest is sown with garden-seeds. Can we say that man loves not himself, because some hang themselves, others break their own necks, Oedipus put out his own eyes,Soph. Oed. Tyr. 1276. and Hegesias, by his disputation, persuaded many of his auditors to pine themselves to death? For fatal things in various shapes do walk.Eurip. Alcestis, 1159. But all these things are disease and craziness of mind, transporting a man out of his own nature; and in this men testify against themselves. For if a sow or a bitch kill the young they have brought forth, men look dejected, are disturbed, sacrifice to the Gods to avert the mischief, and do account it a miracle; because men know that Nature has implanted in all creatures the love of their young, so that they should feed them and not kill them. For as among metals gold, though mixed with much rubbish, will appear; so Nature, even in vicious deeds and affection, declares the love to posterity. For poor people do not rear their children, fearing that, if they should not be well educated, they would prove slavish, clownish, and destitute of all things commendable; since they cannot endure to entail poverty, which they look upon as the worst of all evils or diseases, upon their posterity.

+

But this natural affection, like many other good qualities in men, may be choked and obscured by vices; as when a wild forest is sown with garden-seeds. Can we say that man loves not himself, because some hang themselves, others break their own necks, Oedipus put out his own eyes,Soph. Oed. Tyr. 1276. and Hegesias, by his disputation, persuaded many of his auditors to pine themselves to death? For fatal things in various shapes do walk.Eurip. Alcestis, 1159. But all these things are disease and craziness of mind, transporting a man out of his own nature; and in this men testify against themselves. For if a sow or a bitch kill the young they have brought forth, men look dejected, are disturbed, sacrifice to the Gods to avert the mischief, and do account it a miracle; because men know that Nature has implanted in all creatures the love of their young, so that they should feed them and not kill them. For as among metals gold, though mixed with much rubbish, will appear; so Nature, even in vicious deeds and affection, declares the love to posterity. For poor people do not rear their children, fearing that, if they should not be well educated, they would prove slavish, clownish, and destitute of all things commendable; since they cannot endure to entail poverty, which they look upon as the worst of all evils or diseases, upon their posterity.

diff --git a/data/tlg0007/tlg099/tlg0007.tlg099.perseus-eng1.tracking.json b/data/tlg0007/tlg099/tlg0007.tlg099.perseus-eng1.tracking.json deleted file mode 100644 index aa18dc9f6..000000000 --- a/data/tlg0007/tlg099/tlg0007.tlg099.perseus-eng1.tracking.json +++ /dev/null @@ -1,14 +0,0 @@ -{ - "epidoc_compliant": false, - "fully_unicode": true, - "git_repo": "canonical-greekLit", - "has_cts_metadata": false, - "has_cts_refsDecl": false, - "id": "2008.01.0279", - "last_editor": "", - "note": "", - "src": "texts/Classics/Plutarch/opensource/plut.099_loeb_eng.xml", - "status": "migrated", - "target": "canonical-greekLit/data/tlg0007/tlg099/tlg0007.tlg099.perseus-eng1.xml", - "valid_xml": false -} \ No newline at end of file diff --git a/data/tlg0007/tlg099/tlg0007.tlg099.perseus-eng1.xml b/data/tlg0007/tlg099/tlg0007.tlg099.perseus-eng1.xml deleted file mode 100644 index 5669da1f9..000000000 --- a/data/tlg0007/tlg099/tlg0007.tlg099.perseus-eng1.xml +++ /dev/null @@ -1,310 +0,0 @@ - - - -%PersProse; -]> - - - - - An vitiositas ad infelicitatem sufficia - Machine readable text - Plutarch - W. C. Helmbold&responsibility;&fund.NEH; - &Perseus.publish; - - - - Plutarch - Moralia - - with an English Translation by - W. C. Helmbold - - - Cambridge, MA - Harvard University Press - London - William Heinemann Ltd. - 1939 - - 6 - - - - - - - -

optical character recognition

- - - - - - - - English - Greek - - - - - 5/10 - - RS - - - tagged and parsed - - - - - - - - WHETHER VICE BE SUFFICIENT - TO CAUSE UNHAPPINESS - (AN VITIOSITAS AD FELICITATEM - SUFFICIAT) - INTRODUCTION -

- Again we have a fragment, mutilated at the beginning - and the end.There may, in addition, be a lacuna between chapters 1 and 2. The attribution to Plutarch has been - questioned by Dübner, Hense, - Teletea, p. lxxxix., note. Naber, and Hartman, - De Plutarcho, pp. 249-253. but on insufficient grounds, which have, in the - main, been explained away by Siefert, - Commentationes Ienenses, 1896, pp. 110-119. who has also - analysed the structure of the work and the Plutarchean parallels. Wilamowitz, - Hermes, xl. 161-165. on the other hand, - believed this and the following fragment to be scraps - of the same dialogue : I follow Pohlenz in rejecting - this view.Similarly Usener, Fleckeisens Jahrb., cxxxix. 381, believed this treatise to be a fragment of the work mentioned in the Lamprias catalogue as No. 84: *)ammw/nios h)\ peri\ tou= mh\ h(de/ws th=| kaki/a| sunei=nai. -

-

- The text is not good, and the work is not mentioned - in the Lamprias catalogue. - -

- - - -

...This passage is tantalizing, not only because so much is lost of the text, and because the text is so corrupt, but chiefly because since the discovery of the Claremont fragments of Euripides' Phaëthon we may perceive that this play, of whose ingenious plot we now know a good deal, colours the whole of the opening passage. In the play Phaëthon, declining to accept marriage with the goddess to whom his mother Clymene wished to marry him, speaks the first verse quoted; and there are probably further quotations from the play in the second sentence (pollh=s dia\ te/fras, a)lla\ purkai+a=s tinos). It is quite possible that Phaëthon himself swears that he will go through heaps of cinders rather than marry the goddess; and in the play there is in fact a royal conflagration when the Sun's treasure-house burns (see Nauck, p. 601). But it cannot be too strongly insisted that the text is very corrupt and that the restorations here adopted can claim only an approximation to the truth. He will not submit to (such a marriage)Conjecturally supplied. - His body bartered for the dower's sake, - as EuripidesNauck, Trag. Graec. Frag. - 2, p. 606, Frag. 775, from the Phaëthon; cf. Moralia, 13 f; Plautus, Asinaria, 87. says ; but he has only a slight and - precarious reason for being envied. For this man (it - were better)Conjecturally supplied. to make his journey, not through - heaps of hot cinders, but through a royal conflagration, as it were, and surrounded by flames, - panting and full of terror and drenched with sweat, - and so to perish, though (his mother)Conjecturally supplied. had offered to - him such a wealth as Tantalus had, which he was - too busy to enjoy. For while that Sicyonian horsebreeder was a wise man, who gave to the king - - - - of the Achaeans, Agamemnon, a swift mare as a - gift, - - That he might not follow him to wind-swept Troy, - - But stay at home and take his pleasure,Adapted from Homer, Il., xxiii. 297-298; Echepolus is the Sicyonian referred to. Cf. Moralia, 32 f. - - - surrendering himself to the enjoyment of deep riches - and to unmolested ease ; yet modern courtiers who - are looked upon as men of affairs, though no one - summons them, of their own accord push their way - headlong into courts and official escorts and toilsome - bivouacs that they may get a horse or a brooch or - some such piece of good fortune. - - His wife, rending both cheeks, was left behind - - In Phylace, and his half-finished home,Homer, Il., ii. 700-701. - - - while he himself is swept about and wanders afar, - worn out by one hope after another and constantly - insulted ; and even if he obtains any of his desires, - yet, whirled about and made giddy by Fortune's ropedance, he seeks to make his descent and considers - happy those who live in obscurity and safety, whereas - they so regard him as they look up at him soaring - above their heads. -

- - -

Vice makes all men completely miserable, since - as a creator of unhappiness it is clothed with absolute - power, for it has no need of either instruments or - ministers. But whereas despots, when they desire - to make miserable those whom they punish, maintain - executioners and torturers, or devise branding-irons - - - - and wedges - Cf. Aeschylus, Prometheus, 64-65: - a)damanti/nou nu=n sfhno\s au)q/dh gna/qon ste/rnwn diampa\c passa/leu' e)rrwme/nws. - ; vice, without any apparatus, when it - has joined itself to the soul, crushes and overthrows it, - and filis the man with grief and lamentation, dejection and remorse. And this is the proof : many are - silent under mutilation and endure scourging and - being tortured by the wedge at the hands of masters - or tyrants without uttering a cry, whenever by the - application of reason the soul abates the pain and by - main force, as it were, checks and represses it - Cf. Cicero, Tusc. Disp., ii. 22. 53 ff.; but - you cannot order anger to be quiet nor grief to be - silent, nor can you persuade a man possessed by fear - to stand his ground, nor one suffering from remorse - not to cry out or tear his hair or smite his thigh. So - much more violent is vice than either fire or sword. -

- - -

Cities, as we know, when they give public notice - of intent to let contracts for the building of temples - or colossal statues, listen to the proposals of artists - competing for the commission and bringing in their - estimates and models, - Cf., for example, Richter, Greek Sculptors, p. 230: A model of the pediment figures must have preceded the beginning of their execution. - and then choose the man who - will do the same work with the least expense and - better than the others and more quickly. Come, - then, let us suppose that we also give public proclamation of intent to contract for making a life - wretched, and that Fortune and Vice come to get - the commission in a rival spirit. Fortune is provided - with all manner of instruments and costly apparatus - to render a life miserable and wretched ; she brings in - her train frightful robberies and wars, the foul bloodthirstiness - - - - of tyrants, and storms at sea and thunder - from the sky ; she compounds hemlock, she carries - swords, she levies informers, she kindles fevers, she - claps on fetters, and builds prison-enclosures (and yet - the greater part of these belong to Vice rather than - to Fortune, but let us suppose them all Fortune's). - And let Vice stand by quite unarmed, needing no - external aid against the man, and let her ask Fortune - how she intends to make man wretched and dejected: - - - Fortune, - - Do you threaten poverty? Metrocles laughs at you,H. Richards has seen that this is probably a verse from comedy. - - - Metrocles, who in winter slept among the sheep and - in summer in the gateways of sacred precincts, yet - challenged to vie with him in happiness the king of - the Persians who winters in Babylon and summers in - Media. - Cf. Moralia, 604 c; Xenophon, Cyropaedia, viii. 6. 22. Do you bring on slavery and chains and the - auction block? Diogenes - Cf. Diogenes Laertius, vi. 29. 74; Epictetus, iv. 1. 116. despises you, for when - he was being sold by pirates, he cried out with the - voice of an auctioneer, “Who wants to buy a master?” - Do you mix a cup of poison? Did you not present - this to Socrates - Cf. Plato, Phaedo, 117 b-c. also? And cheerfully and calmly, - without trembling or changing either colour or posture, he drained it with great cheerfulness ; and as - he died the living esteemed him happy, - Cf. Moralia, 607 f. believing - that “not even in Hades would he be without some - god-given portion.” - - Cf. Plato, Phaedo, 58 e; Xenophon, Apology, 32. And as for your fire, Decius - Cf. Moralia, 310 a-b. - the Roman general anticipated it, when he built a - - - - funeral pyre between the camps and, to fulfil a vow, - sacrificed himself to Saturn on behalf of Rome's - supremacy. And among the Indians, loving and - chaste wives strive and contend with one another for - the fire, and the wife who wins the honour of being - consumed together with her dead husband is hymned - as happy by the others.This reference to Suttee is of great interest. It is probably derived ultimately from Megasthenes' account of the Maurya Empire of the 3rd centure b.c. See, for example, Rawlinson, India and the Western World (Cambridge University Press, 1916), p. 59. And of the wise men in that - part of the world, not one is considered enviable or - happy, if, while he yet lives and is sane and healthy, - he does not separate by fire his soul from his body - and emerge pure from the flesh, with the mortal part - washed away. Or will you reduce a man from - splendid wealth and house and table and lavish living - to a threadbare cloak and wallet and begging of his - daily bread? These things were the beginning of - happiness for Diogenes, of freedom and repute for - Crates. But will you nail him to a cross or impale - him on a stake? And what does TheodorusThe Cyrenaic, called The Atheist,, philosopher of the late 4th century b.c.; cf. Moralia, 606 b; Teles ed. Hense, p. 31; Cicero, Tusc. Disp., i. 43. 102; Valerius Maximus, vi. 2, Ext. 3; Seneca, De Tranquillitate, xiv. 3; Wien. Stud., ix. 204. care - whether he rots above ground or beneath? Among - the Scythians - Cf. Herodotus, iv. 71-72. such is the manner of happy burial; - and among the Hyrcanians - Cf. Porphyry, De Abstinentia, iv. 21; Sextus Empiricus, Hypotyposes, iii. 227; Cicero, Tusc. Disp., i. 45. 108. dogs, among the Bactrians birds, devour, in accordance with the laws, - the bodies of men, when these have met a happy end. -

- - -

Whom, then, do these things make wretched? - The unmanly and irrational, the unpracticed and untrained, those who retain from childhood their notions - unchanged. Therefore Fortune is not a producer of - - - - - perfect unhappiness if she does not have Vice to - co-operate with her. For as a thread saws through - the bone that has been soaked in ashes and vinegar, - and as men bend and fashion ivory when it has been - made soft and pliable by beer, but cannot do so - otherwise, so Fortune, falling upon that which is of - itself ill-affected and soft as the result of Vice, gouges - it out and inj ures it. And just as the Parthian poison,Nothing is known about either a Parthian juice (o)po/s), or a Parthian poison (i)o/s). - though harmful to no one else nor injurious to those - who touch it and carry it about, if it is merely brought - into the presence of wounded men, it straightway - destroys them, since they receive its effluence because - of their previous susceptibility ; so he who is liable to - have his soul crushed by Fortune must have within - himself some festering wound of his own in order that - it may make whatever befalls him from without - pitiful and lamentable. -

- - -

Is, then, Vice such a thing that it needs Fortune's - help to produce unhappiness? How can that be? - Vice does not raise up a rough and stormy sea, she - does not gird the skirts of lonely mountains with - ambushes of robbers along the way, she does not - make clouds of hail to burst on fruitful plains, she - does not bring in a Meletus or an Anytus - Cf. 475 e, supra. or a - Callixenus - Cf. Xenophon, Hellenica, i. 7. 8. ff. as accusers, she does not take away - wealth, she does not debar from the praetorship, in - order to make men unhappy. Yet she dismays men - - - - who are rich, prosperous, and heirs to fortunes ; on - land and on sea she insinuates herself into them and - clings to them, sinking deep into them through evil - lusts, firing them with anger, crushing them with - superstitious fears, shattering them with the eyes...The interpretation of this last phrase is quite uncertain: perhaps tearing them to pieces with envy, or making them ridiculous with envy. - - -

- - - - \ No newline at end of file diff --git a/data/tlg0007/tlg099/tlg0007.tlg099.perseus-eng2.tracking.json b/data/tlg0007/tlg099/tlg0007.tlg099.perseus-eng2.tracking.json deleted file mode 100644 index 164463e68..000000000 --- a/data/tlg0007/tlg099/tlg0007.tlg099.perseus-eng2.tracking.json +++ /dev/null @@ -1,14 +0,0 @@ -{ - "epidoc_compliant": false, - "fully_unicode": true, - "git_repo": "canonical-greekLit", - "has_cts_metadata": false, - "has_cts_refsDecl": false, - "id": "2008.01.0280", - "last_editor": "", - "note": "", - "src": "texts/Classics/Plutarch/opensource/plut.099_goodwin_eng.xml", - "status": "migrated", - "target": "canonical-greekLit/data/tlg0007/tlg099/tlg0007.tlg099.perseus-eng2.xml", - "valid_xml": false -} \ No newline at end of file diff --git a/data/tlg0007/tlg099/tlg0007.tlg099.perseus-eng2.xml b/data/tlg0007/tlg099/tlg0007.tlg099.perseus-eng2.xml deleted file mode 100644 index b44dac767..000000000 --- a/data/tlg0007/tlg099/tlg0007.tlg099.perseus-eng2.xml +++ /dev/null @@ -1,249 +0,0 @@ - - - -%PersProse; -]> - - - - - An vitiositas ad infelicitatem sufficia - Machine readable text - Plutarch - Goodwin&responsibility;&fund.NEH; - About 100Kb&Perseus.publish; - - - Plutarch - Plutarch's Morals. - - Translated from the Greek by several hands. Corrected and revised by - William W. Goodwin, PH. D. - - - Boston - Little, Brown, and Company - Cambridge - Press Of John Wilson and son - 1874 - - 4 - - - - - - - - - - - English - Greek - - - - - 2006 - - GRC - tagging - - - - - - - - Whether vice is sufficient to render a man - unhappyTho' this tract is so defective, both in the beginning and end, that they - cannot, even to this present, be so much as guess'd at; yet the title and fragment - we have left sufficiently discover the author's intention. Now as, from the ruins of - an old regal palace, our imagination does in some sort represent to us, low beautiful it was whilst it stood entire; so tills little remnant suffices to show the greatness - of our loss. But though the injury of time has depriv'd us of this benefit, and - many others of like nature; yet this remainder, as imperfect as it is, may be profitable to us, and serve to put us in mind of our duty. Our author having, in the - beginning, describ'd the misery of a covetous person, and of a courtier, adds, in - prosecution of his principal design, that Vice is the absolute effector of infelicity, - having need of no instruments or servants, to render a man miserable; whence he - collects, that there is no danger or calamity which we ought not rather to choose, - than to be vicious. He answers the objections made to the contrary, and concludes - that no adversity can prejudice us, if it be not accompany'd with Vice. (S. W.) - [The beginning is lost.] - - -

- - - He suffers much, who for a dowry has - - His body sold,— - - -

-

as Euripides says; for he gets but small matters by it, and - those very uncertain. But to him who passes not through - much ashes, but through a certain regal pile of fire, being - perpetually short breathed, full of fear, and bathed in - sweat as if he had crossed the seas to and fro, she gives at - last a certain Tantalian wealth, which he cannot enjoy by - reason of the continual turmoil that encumbers him. For - that Sicyonian horse-courser was well advised, who presented the king of the Achaeans with a swift-footed mare, - That to proud Ilium's siege he might not go,Il. XXIII. 297. - -

-

but stay at home and take his pleasure, wallowing in the - - - - depth of his riches, and giving himself up to an unmolested - ease.

-

But those who now seem to be without trouble and men - of action do, without being called to it, thrust themselves - headlong into the courts of princes, where they must be - obliged to tedious attending and watching, that they may - gain an horse, a chain, or some such blessed favor. - - - In the mean time the wife, of joy bereft, - - Sits tearing her fair cheeks, the house is left - - Imperfect and half built;— - - -

-

whilst the husband is drawn and hurried about, wandering - amongst others, allured by hopes of which he is often - disappointed, suffering disgrace and same. But if he - happens to obtain any of those things he so eagerly desires, - after he has been turned about and made dizzy with being - Fortune's sport, he seeks a dismission, and declares those to - be happy who live obscure and safe; whilst they, in the - mean time, have the same opinion of him whom they see - mounted so far above them.

- - -

So absolutely does Vice dispose of all men, being - such a self-sufficient worker of infelicity, that it has no need - either of instruments or servants. Other tyrants, endeavoring to render those men miserable whom they punish, - maintain executioners and tormentors, devise searing-irons - and racks, to plague the reasonless soul. But Vice, without any preparation of engines, as soon as it enters into the - soul, torments and dejects it, filling a man with grief, lamentations, sorrow, and repentance. For a sign that this - is so, you may observe that many being cut are silent, being - scourged take it patiently, and being racked and tormented - by their lords and tyrants send not forth the least shriek, - since the soul, repressing the voice by reason, restrains and - keeps it in as with the hand; but you will scarce ever be - able to quiet anger or to silence sorrow; nor can you persuade one that is in a fright to stand still, or one that is - - - - stung with remorse of conscience to forbear exclaiming, - tearing his hair, and smiting his thigh. So much is Vice - more violent than either fire or sword.

- - -

Cities, when by fixing up of writings they publish - their intentions of building temples or erecting colossuses, - hear the proposals of different artists, contending about the - undertaking of the work, and bringing in their accounts - and models; after which, they choose him who will perform it best, quickest, and with the least expense. Now - imagine, that we also set forth a proclamation of a purpose - to make a wretched man or a miserable life, and that Fortune and Vice come with differing proposals to offer their - service for the performance of this design. The one (to - wit, Fortune) is provided with abundance of various instruments and costly furniture, to render human life miserable - and unhappy. She draws after her robberies, wars, the - murders of tyrants, storms from the sea, and lightnings - from the air. She mixes hemlock, brings in swords, hires - slanderers, kindles fevers, jingles shackles, and builds up - prisons round about; although most of these things are - rather from Vice than Fortune. But let us suppose them - to be all from Fortune; and let Vice, standing naked and - wanting no exterior things against man, ask Fortune how - she will make a man unhappy and faint-hearted.

-

Fortune, let her say, dost thou threaten poverty? Metrocles laughs at thee, who sleeping in the winter amongst - the sheep, and in the summer in the porches of the temples, challenged the kings of the Persians, that wintered in - Babylon and passed the summer in Media, to vie with him - for happiness. Dost thou bring on servitude, bonds, and - the being sold for a slave ? Diogenes contemns thee, who - being exposed to sale by pirates, cried out, Who will buy a - master? Dost thou brew a cup of poison? Didst thou - not offer such a one to Socrates? And yet he mildly and - meekly, without trembling or changing either color or - - - - countenance, drank it briskly up; whilst those who survived esteemed him happy, as one that would not be even - in the other world without a divine portion. Moreover, as - for thy fire, Decius the Roman general prevented it, when, - having caused a great fire to be made in the midst between - two armies, he sacrificed himself to Saturn, according to a - vow made for the aggrandizing of the Romans' dominion. - And amongst the Indians, such chaste wives as are true - lovers of their husbands strive and contend with one another for the fire, and all the rest sing forth the happiness - of her who, having obtained the victory, is burnt with her - deceased husband. And of the Sages in those parts, there - is not one esteemed a holy and most blessed man, if he did - not, whilst he was yet living and in the perfect enjoyment - of his health and understanding, separate by fire his soul - from his body, and purging away what was mortal, depart - pure out of the flesh.

-

But thou wilt reduce one from great wealth, a stately - house, a well-furnished table, and abundance of all things, - to a threadbare coat, a wallet, and begging of his daily - food. These things were to Diogenes the beginnings of - happiness, and to Crates of liberty and glory. But thou - wilt, perhaps, fasten one to the cross, or impale him on a - stake. Now what cares Theodorus, whether it is above - or under ground that he putrefies ? These were the happy - sepultures of the Scythians; and amongst the Hyrcanians, - dogs—amongst the Bactrians, birds—do according to the - laws devour the dead bodies of those who have made a - blessed end.

- - -

Whom then do these things render unhappy? The - unmanly and irrational, the effeminate and unexercised, - with such as retain the foolish and frightful opinions they - received in their infancy. Fortune then does not perfectly - produce infelicity, unless it has Vice to co-operate with it. - For as a thread will cut in sunder a bone that has been - - - - steeped in ashes and vinegar, and as workmen bend and - fashion ivory as they please, after it has been softened and - rendered pliable by beer, when it is otherwise inflexible; - so Fortune, coming upon that which is already ill-affected - of itself and rendered soft by Vice, pierces into it and hollows it. And as the paroecus,—though hurtful to no - other, nor any way prejudicing those who touch it or bear - it about them,—if any one who is wounded is but brought - into the place where it is, immediately kills him, being - already by his wound predisposed to receive the defluxion; - so the soul which is to be overthrown by Fortune must - have in itself some ulcer of its own, and some malady within its flesh, that it may render those accidents which come - from abroad miserable and lamentable.

- - -

Is then Vice also such that it should stand in need - of Fortune's help for the working of infelicity? By no - means. She does not make the sea swell with storms and - tempests, she besets not the deserts lying at the feet of the - mountains with robbers, she pours not down storms of - hail on the fruitful fields, she raises not up Meletus, Anytus, and Callixenus, to be calumniators, she takes not away - wealth, she hinders not any from the command of armies, - that she may make men unhappy; but she renders them - rich, abounding in wealth, having great inheritances on - the earth; she bears them company at sea; she sticks - close to them, pining them with lust, inflaming them with - wrath, overwhelming them with superstitions, drawing - them by their eyes. . . .The rest is wanting. -

- - - - \ No newline at end of file diff --git a/data/tlg0007/tlg099/tlg0007.tlg099.perseus-eng3.xml b/data/tlg0007/tlg099/tlg0007.tlg099.perseus-eng3.xml index 8ad802526..5b56521a9 100644 --- a/data/tlg0007/tlg099/tlg0007.tlg099.perseus-eng3.xml +++ b/data/tlg0007/tlg099/tlg0007.tlg099.perseus-eng3.xml @@ -84,271 +84,15 @@ schematypens="http://relaxng.org/ns/structure/1.0"?>
- WHETHER VICE BE SUFFICIENT TO CAUSE UNHAPPINESS (AN - VITIOSITAS AD FELICITATEM SUFFICIAT) -
- INTRODUCTION -

Again we have a fragment, mutilated at the beginning and the end.There may, in addition, be - a lacuna between chapters 1 and 2. The attribution to Plutarch - has been questioned by Dübner, Hense, - Teletea, p. lxxxix., note. Naber, - and Hartman, - De Plutarcho, pp. - 249-253. but on insufficient grounds, which have, in the main, - been explained away by Siefert, - Commentationes Ienenses, - 1896, pp. 110-119. who has also analysed the structure of the - work and the Plutarchean parallels. Wilamowitz, - Hermes, xl. 161-165. on the other - hand, believed this and the following fragment to be scraps of the same - dialogue: I follow Pohlenz in rejecting this view.Similarly Usener, Fleckeisens Jahrb., cxxxix. - 381, believed this treatise to be a fragment of the work mentioned in - the Lamprias catalogue as No. 84: Ἀμμώνιος ἢ - περὶ τοῦ μὴ ἡδέως τῇ κακίᾳ συνεῖναι. -

-

The text is not good, and the work is not mentioned in the Lamprias - catalogue.

-
+ WHETHER VICE BE SUFFICIENT TO CAUSE UNHAPPINESS (AN VITIOSITAS AD FELICITATEM SUFFICIAT) +
INTRODUCTION

Again we have a fragment, mutilated at the beginning and the end.There may, in addition, be a lacuna between chapters 1 and 2. The attribution to Plutarch has been questioned by Dübner, Hense, Teletea, p. lxxxix., note. Naber, and Hartman, De Plutarcho, pp. 249-253. but on insufficient grounds, which have, in the main, been explained away by Siefert, Commentationes Ienenses, 1896, pp. 110-119. who has also analysed the structure of the work and the Plutarchean parallels. Wilamowitz, Hermes, xl. 161-165. on the other hand, believed this and the following fragment to be scraps of the same dialogue: I follow Pohlenz in rejecting this view.Similarly Usener, Fleckeisens Jahrb., cxxxix. 381, believed this treatise to be a fragment of the work mentioned in the Lamprias catalogue as No. 84: Ἀμμώνιος ἢ περὶ τοῦ μὴ ἡδέως τῇ κακίᾳ συνεῖναι.

+

The text is not good, and the work is not mentioned in the Lamprias catalogue.

-
-

...This passage is - tantalizing, not only because so much is lost of the text, and because - the text is so corrupt, but chiefly because since the discovery of the - Claremont fragments of Euripides' Phaëthon - we may perceive that this play, of whose ingenious plot we now know a - good deal, colours the whole of the opening passage. In the play - Phaëthon, declining to accept marriage with the goddess to whom his - mother Clymene wished to marry him, speaks the first verse quoted; and - there are probably further quotations from the play in the second - sentence (πολλῆς διὰ τέφρας ἀλλὰ πυρκαϊᾶς - τινος). It is quite possible that Phaëthon himself swears - that he will go through heaps of cinders - rather than marry the goddess; and in the play there is in fact a royal conflagration when the Sun's - treasure-house burns (see Nauck, p. 601). But it cannot be too strongly - insisted that the text is very corrupt and that the restorations here - adopted can claim only an approximation to the truth. He will not - submit to (such a marriage)Conjecturally supplied. - His body bartered for the dower's sake, as - EuripidesNauck, - Trag. Graec. Frag. - 2, p. 606, Frag. 775, from the Phaëthon; cf. Moralia, 13 f; Plautus, Asinaria, 87. says; but he has only a - slight and precarious reason for being envied. For this man (it were - better)Conjecturally - supplied. to make his journey, not through - heaps of hot cinders, but through a royal - conflagration, as it were, and surrounded by flames, panting and - full of terror and drenched with sweat, and so to perish, though (his - mother)Conjecturally - supplied. had offered to him such a wealth as Tantalus had, which - he was too busy to enjoy. For while that Sicyonian horsebreeder was a wise - man, who gave to the king of the Achaeans, - Agamemnon, a swift mare as a gift, - That he might not follow him to wind-swept Troy, - But stay at home and take his pleasure,Adapted from Homer, Il., xxiii. 297-298; Echepolus is the - Sicyonian referred to. cf. Moralia, 32 f. - - surrendering himself to the enjoyment of deep riches and to - unmolested ease; yet modern courtiers who are looked upon as men of - affairs, though no one summons them, of their own accord push their way - headlong into courts and official escorts and toilsome bivouacs that they - may get a horse or a brooch or some such piece of good fortune. - His wife, rending both cheeks, was left behind - In Phylace, and his half-finished home,Homer, Il., ii. 700-701. - - while he himself is swept about and wanders afar, worn out by one - hope after another and constantly insulted; and even if he obtains any of - his desires, yet, whirled about and made giddy by Fortune's ropedance, he - seeks to make his descent and considers happy those who live in obscurity - and safety, whereas they so regard him as they look up at him soaring above - their heads.

-
-
-

Vice makes all men completely miserable, since as a creator of unhappiness it - is clothed with absolute power, for it has no need of either instruments or - ministers. But whereas despots, when they desire to make miserable those - whom they punish, maintain executioners and torturers, or devise - branding-irons and wedges - Cf. Aeschylus, Prometheus, 64-65: - ἀδαμαντίνου νῦν σφηνὸς αὐθάδη γνάθον - στέρνων διαμπὰξ πασσάλευ' ἐρρωμένως. - ; vice, without any apparatus, when it has joined itself to the soul, - crushes and overthrows it, and filis the man with grief and lamentation, - dejection and remorse. And this is the proof: many are silent under - mutilation and endure scourging and being tortured by the wedge at the hands - of masters or tyrants without uttering a cry, whenever by the application of - reason the soul abates the pain and by main force, as it were, checks and - represses it - Cf. Cicero, - Tusc. Disp., ii. 22. 53 ff.; but you cannot order - anger to be quiet nor grief to be silent, nor can you persuade a man - possessed by fear to stand his ground, nor one suffering from remorse not to - cry out or tear his hair or smite his thigh. So much more violent is vice - than either fire or sword.

-
-
-

Cities, as we know, when they give public notice of intent to let contracts - for the building of temples or colossal statues, listen to the proposals of - artists competing for the commission and bringing in their estimates and - models, - Cf., for example, Richter, Greek Sculptors, p. 230: A model of the pediment figures must have - preceded the beginning of their execution. - and then choose the man who will do the same work with the least - expense and better than the others and more quickly. Come, then, let us - suppose that we also give public proclamation of intent to contract for - making a life wretched, and that Fortune and Vice come to get the commission - in a rival spirit. Fortune is provided with all manner of instruments and - costly apparatus to render a life miserable and wretched; she brings in her - train frightful robberies and wars, the foul bloodthirstiness of tyrants, and storms at sea and thunder from the - sky; she compounds hemlock, she carries swords, she levies informers, she - kindles fevers, she claps on fetters, and builds prison-enclosures (and yet - the greater part of these belong to Vice rather than to Fortune, but let us - suppose them all Fortune's). And let Vice stand by quite unarmed, needing no - external aid against the man, and let her ask Fortune how she intends to - make man wretched and dejected: - - Fortune, - Do you threaten poverty? Metrocles laughs at you,H. Richards has seen - that this is probably a verse from comedy. - - Metrocles, who in winter slept among the sheep and in summer in - the gateways of sacred precincts, yet challenged to vie with him in - happiness the king of the Persians who winters in Babylon and summers in - Media. - cf. Moralia, 604 c; Xenophon, Cyropaedia, viii. 6. 22. Do you - bring on slavery and chains and the auction block? Diogenes - Cf. Diogenes Laertius, vi. 29. 74; - Epictetus, iv. 1. 116. despises you, for when he was being - sold by pirates, he cried out with the voice of an auctioneer, - Who wants to buy a master? Do you mix a cup of - poison? Did you not present this to Socrates - Cf. Plato, Phaedo, 117 b-c. also? And cheerfully and - calmly, without trembling or changing either colour or posture, he - drained it with great cheerfulness; and as he died the living esteemed - him happy, - cf. Moralia, 607 f. believing that - not even in Hades would he be without some god-given - portion. - Cf. Plato, Phaedo, 58 e; Xenophon, Apology, 32. And as for your fire, Decius - cf. Moralia, 310 a-b. the Roman general - anticipated it, when he built a funeral pyre - between the camps and, to fulfil a vow, sacrificed himself to Saturn on - behalf of Rome's supremacy. And among the Indians, loving and chaste - wives strive and contend with one another for the fire, and the wife who - wins the honour of being consumed together with her dead husband is - hymned as happy by the others.This reference to Suttee is of great interest. It is - probably derived ultimately from Megasthenes' account of the Maurya - Empire of the 3rd centure b.c. See, for example, Rawlinson, India and the Western World (Cambridge - University Press, 1916), p. 59. And of the wise men in that - part of the world, not one is considered enviable or happy, if, while he - yet lives and is sane and healthy, he does not separate by fire his soul - from his body and emerge pure from the flesh, with the mortal part - washed away. Or will you reduce a man from splendid wealth and house and - table and lavish living to a threadbare cloak and wallet and begging of - his daily bread? These things were the beginning of happiness for - Diogenes, of freedom and repute for Crates. But will you nail him to a - cross or impale him on a stake? And what does TheodorusThe Cyrenaic, called The Atheist,, philosopher of the late 4th - century b.c.; cf. Moralia, 606 b; Teles ed. Hense, p. 31; - Cicero, Tusc. Disp., i. 43. 102; - Valerius Maximus, vi. 2, Ext. 3; Seneca, De Tranquillitate, xiv. 3; Wien. Stud., ix. - 204. care whether he rots above ground or beneath? Among the - Scythians - Cf. Herodotus, iv. 71-72. - such is the manner of happy burial; and among the Hyrcanians - Cf. Porphyry, De Abstinentia, iv. 21; - Sextus Empiricus, Hypotyposes, iii. - 227; Cicero, Tusc. Disp., i. 45. - 108. dogs, among the Bactrians birds, devour, in accordance - with the laws, the bodies of men, when these have met a happy - end. -

-
-
-

Whom, then, do these things make wretched? The unmanly and irrational, the - unpracticed and untrained, those who retain from childhood their notions - unchanged. Therefore Fortune is not a producer of - perfect unhappiness if she does not have Vice to co-operate with her. For as - a thread saws through the bone that has been soaked in ashes and vinegar, - and as men bend and fashion ivory when it has been made soft and pliable by - beer, but cannot do so otherwise, so Fortune, falling upon that which is of - itself ill-affected and soft as the result of Vice, gouges it out and inj - ures it. And just as the Parthian poison,Nothing is known about either a Parthian juice (ὀπός), or a Parthian poison (ἰός). though harmful to no one else - nor injurious to those who touch it and carry it about, if it is merely - brought into the presence of wounded men, it straightway destroys them, - since they receive its effluence because of their previous susceptibility; - so he who is liable to have his soul crushed by Fortune must have within - himself some festering wound of his own in order that it may make whatever - befalls him from without pitiful and lamentable.

-
-
-

Is, then, Vice such a thing that it needs Fortune's help to produce - unhappiness? How can that be? Vice does not raise up a rough and stormy sea, - she does not gird the skirts of lonely mountains with ambushes of robbers - along the way, she does not make clouds of hail to burst on fruitful plains, - she does not bring in a Meletus or an Anytus - Cf. 475 e, supra. or a Callixenus - Cf. Xenophon, Hellenica, i. 7. 8. ff. as accusers, she does not - take away wealth, she does not debar from the praetorship, in order to make - men unhappy. Yet she dismays men who are rich, - prosperous, and heirs to fortunes; on land and on sea she insinuates - herself into them and clings to them, sinking deep into them through evil - lusts, firing them with anger, crushing them with superstitious fears, - shattering them with the eyes...The interpretation of this last phrase is quite - uncertain: perhaps tearing them to pieces with - envy, or making them ridiculous with - envy. - -

-
+

...This passage is tantalizing, not only because so much is lost of the text, and because the text is so corrupt, but chiefly because since the discovery of the Claremont fragments of Euripides’ Phaëthon we may perceive that this play, of whose ingenious plot we now know a good deal, colours the whole of the opening passage. In the play Phaëthon, declining to accept marriage with the goddess to whom his mother Clymene wished to marry him, speaks the first verse quoted; and there are probably further quotations from the play in the second sentence (πολλῆς διὰ τέφρας ἀλλὰ πυρκαϊᾶς τινος). It is quite possible that Phaëthon himself swears that he will go through heaps of cinders rather than marry the goddess; and in the play there is in fact a royal conflagration when the Sun’s treasure-house burns (see Nauck, p. 601). But it cannot be too strongly insisted that the text is very corrupt and that the restorations here adopted can claim only an approximation to the truth. He will not submit to (such a marriage)Conjecturally supplied. His body bartered for the dower’s sake, as EuripidesNauck, Trag. Graec. Frag. 2, p. 606, Frag. 775, from the Phaëthon; cf. Moralia, 13 f; Plautus, Asinaria, 87. says; but he has only a slight and precarious reason for being envied. For this man (it were better)Conjecturally supplied. to make his journey, not through heaps of hot cinders, but through a royal conflagration, as it were, and surrounded by flames, panting and full of terror and drenched with sweat, and so to perish, though (his mother)Conjecturally supplied. had offered to him such a wealth as Tantalus had, which he was too busy to enjoy. For while that Sicyonian horsebreeder was a wise man, who gave to the king of the Achaeans, Agamemnon, a swift mare as a gift, That he might not follow him to wind-swept Troy, But stay at home and take his pleasure,Adapted from Homer, Il., xxiii. 297-298; Echepolus is the Sicyonian referred to. cf. Moralia, 32 f. surrendering himself to the enjoyment of deep riches and to unmolested ease; yet modern courtiers who are looked upon as men of affairs, though no one summons them, of their own accord push their way headlong into courts and official escorts and toilsome bivouacs that they may get a horse or a brooch or some such piece of good fortune. His wife, rending both cheeks, was left behind In Phylace, and his half-finished home,Homer, Il., ii. 700-701. while he himself is swept about and wanders afar, worn out by one hope after another and constantly insulted; and even if he obtains any of his desires, yet, whirled about and made giddy by Fortune’s ropedance, he seeks to make his descent and considers happy those who live in obscurity and safety, whereas they so regard him as they look up at him soaring above their heads.

+

Vice makes all men completely miserable, since as a creator of unhappiness it is clothed with absolute power, for it has no need of either instruments or ministers. But whereas despots, when they desire to make miserable those whom they punish, maintain executioners and torturers, or devise branding-irons and wedges Cf. Aeschylus, Prometheus, 64-65: ἀδαμαντίνου νῦν σφηνὸς αὐθάδη γνάθον στέρνων διαμπὰξ πασσάλευ’ ἐρρωμένως. ; vice, without any apparatus, when it has joined itself to the soul, crushes and overthrows it, and filis the man with grief and lamentation, dejection and remorse. And this is the proof: many are silent under mutilation and endure scourging and being tortured by the wedge at the hands of masters or tyrants without uttering a cry, whenever by the application of reason the soul abates the pain and by main force, as it were, checks and represses it Cf. Cicero, Tusc. Disp., ii. 22. 53 ff.; but you cannot order anger to be quiet nor grief to be silent, nor can you persuade a man possessed by fear to stand his ground, nor one suffering from remorse not to cry out or tear his hair or smite his thigh. So much more violent is vice than either fire or sword.

+

Cities, as we know, when they give public notice of intent to let contracts for the building of temples or colossal statues, listen to the proposals of artists competing for the commission and bringing in their estimates and models, Cf., for example, Richter, Greek Sculptors, p. 230: A model of the pediment figures must have preceded the beginning of their execution. and then choose the man who will do the same work with the least expense and better than the others and more quickly. Come, then, let us suppose that we also give public proclamation of intent to contract for making a life wretched, and that Fortune and Vice come to get the commission in a rival spirit. Fortune is provided with all manner of instruments and costly apparatus to render a life miserable and wretched; she brings in her train frightful robberies and wars, the foul bloodthirstiness of tyrants, and storms at sea and thunder from the sky; she compounds hemlock, she carries swords, she levies informers, she kindles fevers, she claps on fetters, and builds prison-enclosures (and yet the greater part of these belong to Vice rather than to Fortune, but let us suppose them all Fortune’s). And let Vice stand by quite unarmed, needing no external aid against the man, and let her ask Fortune how she intends to make man wretched and dejected: Fortune, Do you threaten poverty? Metrocles laughs at you,H. Richards has seen that this is probably a verse from comedy. Metrocles, who in winter slept among the sheep and in summer in the gateways of sacred precincts, yet challenged to vie with him in happiness the king of the Persians who winters in Babylon and summers in Media. cf. Moralia, 604 c; Xenophon, Cyropaedia, viii. 6. 22. Do you bring on slavery and chains and the auction block? Diogenes Cf. Diogenes Laertius, vi. 29. 74; Epictetus, iv. 1. 116. despises you, for when he was being sold by pirates, he cried out with the voice of an auctioneer, Who wants to buy a master? Do you mix a cup of poison? Did you not present this to Socrates Cf. Plato, Phaedo, 117 b-c. also? And cheerfully and calmly, without trembling or changing either colour or posture, he drained it with great cheerfulness; and as he died the living esteemed him happy, cf. Moralia, 607 f. believing that not even in Hades would he be without some god-given portion. Cf. Plato, Phaedo, 58 e; Xenophon, Apology, 32. And as for your fire, Decius cf. Moralia, 310 a-b. the Roman general anticipated it, when he built a funeral pyre between the camps and, to fulfil a vow, sacrificed himself to Saturn on behalf of Rome’s supremacy. And among the Indians, loving and chaste wives strive and contend with one another for the fire, and the wife who wins the honour of being consumed together with her dead husband is hymned as happy by the others.This reference to Suttee is of great interest. It is probably derived ultimately from Megasthenes’ account of the Maurya Empire of the 3rd centure b.c. See, for example, Rawlinson, India and the Western World (Cambridge University Press, 1916), p. 59. And of the wise men in that part of the world, not one is considered enviable or happy, if, while he yet lives and is sane and healthy, he does not separate by fire his soul from his body and emerge pure from the flesh, with the mortal part washed away. Or will you reduce a man from splendid wealth and house and table and lavish living to a threadbare cloak and wallet and begging of his daily bread? These things were the beginning of happiness for Diogenes, of freedom and repute for Crates. But will you nail him to a cross or impale him on a stake? And what does TheodorusThe Cyrenaic, called The Atheist,, philosopher of the late 4th century b.c.; cf. Moralia, 606 b; Teles ed. Hense, p. 31; Cicero, Tusc. Disp., i. 43. 102; Valerius Maximus, vi. 2, Ext. 3; Seneca, De Tranquillitate, xiv. 3; Wien. Stud., ix. 204. care whether he rots above ground or beneath? Among the Scythians Cf. Herodotus, iv. 71-72. such is the manner of happy burial; and among the Hyrcanians Cf. Porphyry, De Abstinentia, iv. 21; Sextus Empiricus, Hypotyposes, iii. 227; Cicero, Tusc. Disp., i. 45. 108. dogs, among the Bactrians birds, devour, in accordance with the laws, the bodies of men, when these have met a happy end.

+

Whom, then, do these things make wretched? The unmanly and irrational, the unpracticed and untrained, those who retain from childhood their notions unchanged. Therefore Fortune is not a producer of perfect unhappiness if she does not have Vice to co-operate with her. For as a thread saws through the bone that has been soaked in ashes and vinegar, and as men bend and fashion ivory when it has been made soft and pliable by beer, but cannot do so otherwise, so Fortune, falling upon that which is of itself ill-affected and soft as the result of Vice, gouges it out and inj ures it. And just as the Parthian poison,Nothing is known about either a Parthian juice (ὀπός), or a Parthian poison (ἰός). though harmful to no one else nor injurious to those who touch it and carry it about, if it is merely brought into the presence of wounded men, it straightway destroys them, since they receive its effluence because of their previous susceptibility; so he who is liable to have his soul crushed by Fortune must have within himself some festering wound of his own in order that it may make whatever befalls him from without pitiful and lamentable.

+

Is, then, Vice such a thing that it needs Fortune’s help to produce unhappiness? How can that be? Vice does not raise up a rough and stormy sea, she does not gird the skirts of lonely mountains with ambushes of robbers along the way, she does not make clouds of hail to burst on fruitful plains, she does not bring in a Meletus or an Anytus Cf. 475 e, supra. or a Callixenus Cf. Xenophon, Hellenica, i. 7. 8. ff. as accusers, she does not take away wealth, she does not debar from the praetorship, in order to make men unhappy. Yet she dismays men who are rich, prosperous, and heirs to fortunes; on land and on sea she insinuates herself into them and clings to them, sinking deep into them through evil lusts, firing them with anger, crushing them with superstitious fears, shattering them with the eyes...The interpretation of this last phrase is quite uncertain: perhaps tearing them to pieces with envy, or making them ridiculous with envy.

diff --git a/data/tlg0007/tlg099/tlg0007.tlg099.perseus-eng4.xml b/data/tlg0007/tlg099/tlg0007.tlg099.perseus-eng4.xml index ba2f2c0d4..318d9527d 100644 --- a/data/tlg0007/tlg099/tlg0007.tlg099.perseus-eng4.xml +++ b/data/tlg0007/tlg099/tlg0007.tlg099.perseus-eng4.xml @@ -44,8 +44,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> 4 - The Internet Archive + The Internet Archive @@ -84,161 +83,16 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> -
- Whether vice is sufficient to render a man unhappy Tho' this tract is so defective, both in the beginning and end, - that they cannot, even to this present, be so much as guess'd at; yet the title - and fragment we have left sufficiently discover the author's intention. Now as, - from the ruins of an old regal palace, our imagination does in some sort - represent to us, low beautiful it was whilst it stood entire; so tills little - remnant suffices to show the greatness of our loss. But though the injury of - time has depriv'd us of this benefit, and many others of like nature; yet this - remainder, as imperfect as it is, may be profitable to us, and serve to put us - in mind of our duty. Our author having, in the beginning, describ'd the misery - of a covetous person, and of a courtier, adds, in prosecution of his principal - design, that Vice is the absolute effector of infelicity, having need of no - instruments or servants, to render a man miserable; whence he collects, that - there is no danger or calamity which we ought not rather to choose, than to be - vicious. He answers the objections made to the contrary, and concludes that no - adversity can prejudice us, if it be not accompany'd with Vice. (S. W.) - [The beginning is lost.] +
Whether vice is sufficient to render a man unhappy Tho’ this tract is so defective, both in the beginning and end, that they cannot, even to this present, be so much as guess’d at; yet the title and fragment we have left sufficiently discover the author’s intention. Now as, from the ruins of an old regal palace, our imagination does in some sort represent to us, low beautiful it was whilst it stood entire; so tills little remnant suffices to show the greatness of our loss. But though the injury of time has depriv’d us of this benefit, and many others of like nature; yet this remainder, as imperfect as it is, may be profitable to us, and serve to put us in mind of our duty. Our author having, in the beginning, describ’d the misery of a covetous person, and of a courtier, adds, in prosecution of his principal design, that Vice is the absolute effector of infelicity, having need of no instruments or servants, to render a man miserable; whence he collects, that there is no danger or calamity which we ought not rather to choose, than to be vicious. He answers the objections made to the contrary, and concludes that no adversity can prejudice us, if it be not accompany’d with Vice. (S. W.) [The beginning is lost.] -
-

- - - He suffers much, who for a dowry has - His body sold,— - - -

-

as Euripides says; for he gets but small matters by it, and those very uncertain. - But to him who passes not through much ashes, but through a certain regal pile - of fire, being perpetually short breathed, full of fear, and bathed in sweat as - if he had crossed the seas to and fro, she gives at last a certain Tantalian - wealth, which he cannot enjoy by reason of the continual turmoil that encumbers - him. For that Sicyonian horse-courser was well advised, who presented the king - of the Achaeans with a swift-footed mare, That to proud - Ilium's siege he might not go,Il. - XXIII. 297. - -

-

but stay at home and take his pleasure, wallowing in the - depth of his riches, and giving himself up to an unmolested ease.

-

But those who now seem to be without trouble and men of action do, without being - called to it, thrust themselves headlong into the courts of princes, where they - must be obliged to tedious attending and watching, that they may gain an horse, - a chain, or some such blessed favor. - - In the mean time the wife, of joy bereft, - Sits tearing her fair cheeks, the house is left - Imperfect and half built;— - - -

-

whilst the husband is drawn and hurried about, wandering amongst others, allured - by hopes of which he is often disappointed, suffering disgrace and same. But if - he happens to obtain any of those things he so eagerly desires, after he has - been turned about and made dizzy with being Fortune's sport, he seeks a - dismission, and declares those to be happy who live obscure and safe; whilst - they, in the mean time, have the same opinion of him whom they see mounted so - far above them.

-
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-

So absolutely does Vice dispose of all men, being such a self-sufficient worker - of infelicity, that it has no need either of instruments or servants. Other - tyrants, endeavoring to render those men miserable whom they punish, maintain - executioners and tormentors, devise searing-irons and racks, to plague the - reasonless soul. But Vice, without any preparation of engines, as soon as it - enters into the soul, torments and dejects it, filling a man with grief, - lamentations, sorrow, and repentance. For a sign that this is so, you may - observe that many being cut are silent, being scourged take it patiently, and - being racked and tormented by their lords and tyrants send not forth the least - shriek, since the soul, repressing the voice by reason, restrains and keeps it - in as with the hand; but you will scarce ever be able to quiet anger or to - silence sorrow; nor can you persuade one that is in a fright to stand still, or - one that is stung with remorse of conscience to forbear - exclaiming, tearing his hair, and smiting his thigh. So much is Vice more - violent than either fire or sword.

-
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Cities, when by fixing up of writings they publish their intentions of building - temples or erecting colossuses, hear the proposals of different artists, - contending about the undertaking of the work, and bringing in their accounts and - models; after which, they choose him who will perform it best, quickest, and - with the least expense. Now imagine, that we also set forth a proclamation of a - purpose to make a wretched man or a miserable life, and that Fortune and Vice - come with differing proposals to offer their service for the performance of this - design. The one (to wit, Fortune) is provided with abundance of various - instruments and costly furniture, to render human life miserable and unhappy. - She draws after her robberies, wars, the murders of tyrants, storms from the - sea, and lightnings from the air. She mixes hemlock, brings in swords, hires - slanderers, kindles fevers, jingles shackles, and builds up prisons round about; - although most of these things are rather from Vice than Fortune. But let us - suppose them to be all from Fortune; and let Vice, standing naked and wanting no - exterior things against man, ask Fortune how she will make a man unhappy and - faint-hearted.

-

Fortune, let her say, dost thou threaten poverty? Metrocles laughs at thee, who - sleeping in the winter amongst the sheep, and in the summer in the porches of - the temples, challenged the kings of the Persians, that wintered in Babylon and - passed the summer in Media, to vie with him for happiness. Dost thou bring on - servitude, bonds, and the being sold for a slave? Diogenes contemns thee, who - being exposed to sale by pirates, cried out, Who will buy a master? Dost thou - brew a cup of poison? Didst thou not offer such a one to Socrates? And yet he - mildly and meekly, without trembling or changing either color or countenance, drank it briskly up; whilst those who survived - esteemed him happy, as one that would not be even in the other world without a - divine portion. Moreover, as for thy fire, Decius the Roman general prevented - it, when, having caused a great fire to be made in the midst between two armies, - he sacrificed himself to Saturn, according to a vow made for the aggrandizing of - the Romans' dominion. And amongst the Indians, such chaste wives as are true - lovers of their husbands strive and contend with one another for the fire, and - all the rest sing forth the happiness of her who, having obtained the victory, - is burnt with her deceased husband. And of the Sages in those parts, there is - not one esteemed a holy and most blessed man, if he did not, whilst he was yet - living and in the perfect enjoyment of his health and understanding, separate by - fire his soul from his body, and purging away what was mortal, depart pure out - of the flesh.

-

But thou wilt reduce one from great wealth, a stately house, a well-furnished - table, and abundance of all things, to a threadbare coat, a wallet, and begging - of his daily food. These things were to Diogenes the beginnings of happiness, - and to Crates of liberty and glory. But thou wilt, perhaps, fasten one to the - cross, or impale him on a stake. Now what cares Theodorus, whether it is above - or under ground that he putrefies? These were the happy sepultures of the - Scythians; and amongst the Hyrcanians, dogs—amongst the Bactrians, - birds—do according to the laws devour the dead bodies of those who have - made a blessed end.

-
-
-

Whom then do these things render unhappy? The unmanly and irrational, the - effeminate and unexercised, with such as retain the foolish and frightful - opinions they received in their infancy. Fortune then does not perfectly produce - infelicity, unless it has Vice to co-operate with it. For as a thread will cut - in sunder a bone that has been steeped in ashes and - vinegar, and as workmen bend and fashion ivory as they please, after it has been - softened and rendered pliable by beer, when it is otherwise inflexible; so - Fortune, coming upon that which is already ill-affected of itself and rendered - soft by Vice, pierces into it and hollows it. And as the paroecus,—though - hurtful to no other, nor any way prejudicing those who touch it or bear it about - them,—if any one who is wounded is but brought into the place where it is, - immediately kills him, being already by his wound predisposed to receive the - defluxion; so the soul which is to be overthrown by Fortune must have in itself - some ulcer of its own, and some malady within its flesh, that it may render - those accidents which come from abroad miserable and lamentable.

-
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Is then Vice also such that it should stand in need of Fortune's help for the - working of infelicity? By no means. She does not make the sea swell with storms - and tempests, she besets not the deserts lying at the feet of the mountains with - robbers, she pours not down storms of hail on the fruitful fields, she raises - not up Meletus, Anytus, and Callixenus, to be calumniators, she takes not away - wealth, she hinders not any from the command of armies, that she may make men - unhappy; but she renders them rich, abounding in wealth, having great - inheritances on the earth; she bears them company at sea; she sticks close to - them, pining them with lust, inflaming them with wrath, overwhelming them with - superstitions, drawing them by their eyes....The rest is wanting. -

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He suffers much, who for a dowry has His body sold,— as Euripides says; for he gets but small matters by it, and those very uncertain. But to him who passes not through much ashes, but through a certain regal pile of fire, being perpetually short breathed, full of fear, and bathed in sweat as if he had crossed the seas to and fro, she gives at last a certain Tantalian wealth, which he cannot enjoy by reason of the continual turmoil that encumbers him. For that Sicyonian horse-courser was well advised, who presented the king of the Achaeans with a swift-footed mare, That to proud Ilium’s siege he might not go,Il. XXIII. 297. but stay at home and take his pleasure, wallowing in the depth of his riches, and giving himself up to an unmolested ease.

+

But those who now seem to be without trouble and men of action do, without being called to it, thrust themselves headlong into the courts of princes, where they must be obliged to tedious attending and watching, that they may gain an horse, a chain, or some such blessed favor. In the mean time the wife, of joy bereft, Sits tearing her fair cheeks, the house is left Imperfect and half built;— whilst the husband is drawn and hurried about, wandering amongst others, allured by hopes of which he is often disappointed, suffering disgrace and same. But if he happens to obtain any of those things he so eagerly desires, after he has been turned about and made dizzy with being Fortune’s sport, he seeks a dismission, and declares those to be happy who live obscure and safe; whilst they, in the mean time, have the same opinion of him whom they see mounted so far above them.

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So absolutely does Vice dispose of all men, being such a self-sufficient worker of infelicity, that it has no need either of instruments or servants. Other tyrants, endeavoring to render those men miserable whom they punish, maintain executioners and tormentors, devise searing-irons and racks, to plague the reasonless soul. But Vice, without any preparation of engines, as soon as it enters into the soul, torments and dejects it, filling a man with grief, lamentations, sorrow, and repentance. For a sign that this is so, you may observe that many being cut are silent, being scourged take it patiently, and being racked and tormented by their lords and tyrants send not forth the least shriek, since the soul, repressing the voice by reason, restrains and keeps it in as with the hand; but you will scarce ever be able to quiet anger or to silence sorrow; nor can you persuade one that is in a fright to stand still, or one that is stung with remorse of conscience to forbear exclaiming, tearing his hair, and smiting his thigh. So much is Vice more violent than either fire or sword.

+

Cities, when by fixing up of writings they publish their intentions of building temples or erecting colossuses, hear the proposals of different artists, contending about the undertaking of the work, and bringing in their accounts and models; after which, they choose him who will perform it best, quickest, and with the least expense. Now imagine, that we also set forth a proclamation of a purpose to make a wretched man or a miserable life, and that Fortune and Vice come with differing proposals to offer their service for the performance of this design. The one (to wit, Fortune) is provided with abundance of various instruments and costly furniture, to render human life miserable and unhappy. She draws after her robberies, wars, the murders of tyrants, storms from the sea, and lightnings from the air. She mixes hemlock, brings in swords, hires slanderers, kindles fevers, jingles shackles, and builds up prisons round about; although most of these things are rather from Vice than Fortune. But let us suppose them to be all from Fortune; and let Vice, standing naked and wanting no exterior things against man, ask Fortune how she will make a man unhappy and faint-hearted.

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Fortune, let her say, dost thou threaten poverty? Metrocles laughs at thee, who sleeping in the winter amongst the sheep, and in the summer in the porches of the temples, challenged the kings of the Persians, that wintered in Babylon and passed the summer in Media, to vie with him for happiness. Dost thou bring on servitude, bonds, and the being sold for a slave? Diogenes contemns thee, who being exposed to sale by pirates, cried out, Who will buy a master? Dost thou brew a cup of poison? Didst thou not offer such a one to Socrates? And yet he mildly and meekly, without trembling or changing either color or countenance, drank it briskly up; whilst those who survived esteemed him happy, as one that would not be even in the other world without a divine portion. Moreover, as for thy fire, Decius the Roman general prevented it, when, having caused a great fire to be made in the midst between two armies, he sacrificed himself to Saturn, according to a vow made for the aggrandizing of the Romans’ dominion. And amongst the Indians, such chaste wives as are true lovers of their husbands strive and contend with one another for the fire, and all the rest sing forth the happiness of her who, having obtained the victory, is burnt with her deceased husband. And of the Sages in those parts, there is not one esteemed a holy and most blessed man, if he did not, whilst he was yet living and in the perfect enjoyment of his health and understanding, separate by fire his soul from his body, and purging away what was mortal, depart pure out of the flesh.

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But thou wilt reduce one from great wealth, a stately house, a well-furnished table, and abundance of all things, to a threadbare coat, a wallet, and begging of his daily food. These things were to Diogenes the beginnings of happiness, and to Crates of liberty and glory. But thou wilt, perhaps, fasten one to the cross, or impale him on a stake. Now what cares Theodorus, whether it is above or under ground that he putrefies? These were the happy sepultures of the Scythians; and amongst the Hyrcanians, dogs—amongst the Bactrians, birds—do according to the laws devour the dead bodies of those who have made a blessed end.

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Whom then do these things render unhappy? The unmanly and irrational, the effeminate and unexercised, with such as retain the foolish and frightful opinions they received in their infancy. Fortune then does not perfectly produce infelicity, unless it has Vice to co-operate with it. For as a thread will cut in sunder a bone that has been steeped in ashes and vinegar, and as workmen bend and fashion ivory as they please, after it has been softened and rendered pliable by beer, when it is otherwise inflexible; so Fortune, coming upon that which is already ill-affected of itself and rendered soft by Vice, pierces into it and hollows it. And as the paroecus,—though hurtful to no other, nor any way prejudicing those who touch it or bear it about them,—if any one who is wounded is but brought into the place where it is, immediately kills him, being already by his wound predisposed to receive the defluxion; so the soul which is to be overthrown by Fortune must have in itself some ulcer of its own, and some malady within its flesh, that it may render those accidents which come from abroad miserable and lamentable.

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Is then Vice also such that it should stand in need of Fortune’s help for the working of infelicity? By no means. She does not make the sea swell with storms and tempests, she besets not the deserts lying at the feet of the mountains with robbers, she pours not down storms of hail on the fruitful fields, she raises not up Meletus, Anytus, and Callixenus, to be calumniators, she takes not away wealth, she hinders not any from the command of armies, that she may make men unhappy; but she renders them rich, abounding in wealth, having great inheritances on the earth; she bears them company at sea; she sticks close to them, pining them with lust, inflaming them with wrath, overwhelming them with superstitions, drawing them by their eyes....The rest is wanting.

diff --git a/data/tlg0007/tlg099/tlg0007.tlg099.perseus-grc1.tracking.json b/data/tlg0007/tlg099/tlg0007.tlg099.perseus-grc1.tracking.json deleted file mode 100644 index f07917dcd..000000000 --- a/data/tlg0007/tlg099/tlg0007.tlg099.perseus-grc1.tracking.json +++ /dev/null @@ -1,14 +0,0 @@ -{ - "epidoc_compliant": false, - "fully_unicode": true, - "git_repo": "canonical-greekLit", - "has_cts_metadata": false, - "has_cts_refsDecl": false, - "id": "2008.01.0278", - "last_editor": "", - "note": "", - "src": "texts/sdl/Plutarch/plut.099_teubner_gk.xml", - "status": "migrated", - "target": "canonical-greekLit/data/tlg0007/tlg099/tlg0007.tlg099.perseus-grc1.xml", - "valid_xml": true -} \ No newline at end of file diff --git a/data/tlg0007/tlg099/tlg0007.tlg099.perseus-grc1.xml b/data/tlg0007/tlg099/tlg0007.tlg099.perseus-grc1.xml deleted file mode 100644 index 3f4f283cd..000000000 --- a/data/tlg0007/tlg099/tlg0007.tlg099.perseus-grc1.xml +++ /dev/null @@ -1,268 +0,0 @@ - - - - -An vitiositas ad infelicitatem sufficia -Machine readable text -Plutarch -Gregorius N. Bernardakis -Perseus Project, Tufts University -Gregory Crane - -Prepared under the supervision of -Lisa Cerrato -William Merrill -Elli Mylonas -David Smith - -The National Endosment for the Humanities - - - -Trustees of Tufts University -Medford, MA -Perseus Project - - - - - -Plutarch -Moralia -Gregorius N. Bernardakis - -Leipzig -Teubner -1891 - -3 - - - - - - - -

optical character recognition

- - - - - - - - - - - -Greek -English - - - - -5/10 - -RS - - -tagged and parsed - - - - - - - - -

- ὑπομένει lac. ante ὑπομένει signavit Amyotus - πεπραμένον τὸ σῶμα -πεπραμένον τὸ σῶμα Nauck. p. 606: τὸ σῶμα πεπραμένον - τῆς φερνῆς ἔχων - ὡς Εὐριπίδης φησίν, βραχέα δεδήλωται καὶ ἀβέβαια τῷ δʼ οὐ - πολλῆς διὰ τέφρας, ἀλλὰ πυρκαϊᾶς τινος - - βασιλικῆς πορευομένῳ - καὶ περιφλεγομένῳ, ἄσθματος καὶ φόβου μεστῷ καὶ ἱδρῶτος διαποντίου, - πλοῦτόν τινα προσθεῖσα -προσθεῖσα] προστίθησι W Ταντάλειον ἀπολαῦσαι διʼ ἀσχολίαν οὐ δυναμένῳ. ὁ - μὲν γὰρ Σικυώνιος -Σικυώνιος] Hom Ψ 297 ἐκεῖνος ἱπποτρόφος εὖ φρονῶν ἔδωκε τῷ βασιλεῖ τῶν - Ἀχαιῶν - θήλειαν ἵππον δρομάδα δῶρον, -ἵνα μὴ οἱ ἕποιθʼ ὑπὸ Ἴλιον ἠνεμόεσσαν -ἀλλʼ αὐτοῦ -ἀλλʼ αὐτοῦ Homerus: ἀλλὰ - τέρποιτο μένων - εἰς βαθεῖαν εὐπορίαν καὶ σχολὴν ἄλυπον ἀνακλίνας ἑαυτόν· οἱ δὲ - νῦν ἄλυποι -ἄλυποι] ex praegresso ἄλυπον ortum; quid lateat incertum. αὐλικοὶ Amyotus καὶ πρακτικοὶ δοκοῦντες - εἶναι, - μηδενὸς καλοῦντος ὠθοῦνται διʼ αὑτῶν ἐπὶ - τράχηλον εἰς αὐλὰς καὶ προπομπὰς καὶ - θυραυλίας ἐπιπόνους, ἵνʼ ἵππου τινὸς ἢ πόρπης ἢ τοιαύτης τινὸς - εὐημερίας τύχωσι. - - τοῦ δὲ καὶ ἀμφιδρυφὴς ἄλοχος Φυλάκῃ ἐλέλειπτο, -Hom. B 700 - καὶ δόμος ἡμιτελής· - σύρεται δὲ καὶ πλανᾶται τριβόμενος ἔν τισιν -ἔν τισιν] ἔντευξιν W ἐλπίσιν -ἐλπίσιν R: ἐλπίζων - καὶ - προπηλακιζόμενος· ἂν δὲ καὶ τύχῃ τινὸς ὧν - - ποθεῖ, περιενεχθεὶς καὶ σκοτοδινιάσας πρὸς τὸν τῆς τύχης πεταυρισμὸν - ἀπόβασιν ζητεῖ καὶ μακαρίζει τοὺς ἀδόξους καὶ ἀσφαλῶς ζῶντας οἱ δʼ - ἐκεῖνον πάλιν ἄνω βλέποντες ὑπὲρ αὑτοὺς φερόμενον. - -

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παντοίως; -παντοίως W: πάντως - ἡ κακία διατίθησι πάντας ἀνθρώπους, - - αὐτοτελής τις οὖσα τῆς κακοδαιμονίας δημιουργός· οὔτε γὰρ ὀργάνων οὔτε - ὑπηρετῶν ἔχει χρείαν. ἄλλοι δὲ -ἄλλοι δὲ] ἀλλʼ οἵ γε W τύραννοι σπουδάζοντες οὓς ἂν κολάζωσιν - ἀθλίους ποιεῖν δημίους τρέφουσι καὶ βασανιστάς, ἢ καυτήρια καὶ σφῆνας - ἐπιμηχανῶνται, ἀλόγου ψυχῇ -ἀλόγου ψυχῆς] insiticia mihi videntur - ἡ δὲ κακία δίχα - πάσης παρασκευῆς τῇ ψυχῇ συνελθοῦσα συνέτριψε καὶ κατέβαλε, λύπης - ἐνέπλησε θρήνων βαρυθυμίας μεταμελείας τὸν ἄνθρωπον. τεκμήριον δέ· - τεμνόμενοι πολλοὶ σιωπῶσι καὶ μαστιγούμενοι - καρτεροῦσι, καὶ σφηνούμενοι ὑπὸ δεσποτῶν - ἢ τυράννων φωνὴν οὐκ ἀφῆκαν, ὅταν ἡ - ψυχὴ μύσασα τῷ λόγῳ τὸν πόνον -πόνον R: τόνον - ὥσπερ χειρὶ πιέσῃ καὶ κατάσχῃ· θυμῷ - δʼ οὐκ ἂν ἐπιτάξειας ἡσυχίαν οὐδὲ πένθει σιωπήν· οὔτε φοβούμενον - στῆναι πείσειας, οὔτε δυσφοροῦντα μετανοίᾳ μὴ βοῆσαι μηδὲ τῶν - τριχῶν λαβέσθαι ἢ τὸν μηρὸν κροῦσαι. οὕτω καὶ - πυρός ἐστιν ἡ κακία καὶ σιδήρου βιαιοτέρα. -

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αἱ πόλεις δήπουθεν, ὅταν ἔκδοσιν ναῶν ἢ κολοσσῶν προγράφωσιν, ἀκροῶνται - τῶν τεχνιτῶν ἁμιλλωμένων περὶ τῆς ἐργολαβίας καὶ λόγους -λόγους] λογισμοὺς Herwerdenus καὶ παραδείγματα - κομιζόντων εἶθʼ αἱροῦνται τὸν ἀπʼ - - ἐλάττονος δαπάνης - ταὐτὸ -ταὐτὸ *: τὸ αὐτὸ - ποιοῦντα καὶ βέλτιον καὶ τάχιον. φέρε δὴ καὶ ἡμᾶς ἔκδοσίν τινα - βίου καὶ ἀνθρώπου κακοδαίμονος προκηρύσσειν, εἶτα προσιέναι τῇ - ἐργολαβίᾳ τὴν Τύχην καὶ τὴν Κακίαν διαφερομένας· τὴν μὲν ὀργάνων τε - παντοδαπῶν κατάπλεων - καὶ παρασκευῆς πολυτελοῦς - εἰς ἀπεργασίαν κακοδαίμονος ζωῆς καὶ οἰκτρᾶς, λῃστήρια τινα καὶ πολέμους - καὶ τυράννων μιαιφονίας καὶ χειμῶνας ἐκ θαλάττης καὶ κεραυνὸν ἐξ ἀέρος - ἐφελκομένην καὶ - κώνεια - τρίβουσαν καὶ ξίφη φέρουσαν καὶ συκοφάντας - - ξενολογοῦσαν καὶ πυρετοὺς ἐξάπτουσαν καὶ πέδας περικρούουσαν καὶ - περιοικοδομοῦσαν εἱρκτάς· καίτοι τούτων τὰ πλεῖστα τῆς Κακίας μᾶλλον ἢ - τῆς Τύχης ἐστίν ἀλλὰ πάντʼ ἔστω τῆς Τύχης. ἡ δὲ Κακία παρεστῶσα - γυμνὴ καὶ μηδενὸς δεομένη τῶν ἔξωθεν - ἐπὶ - τὸν ἄνθρωπον ἐρωτάτω καὶ τὴν Τύχην, πῶς ποιήσει κακοδαίμονα καὶ ἄθυμον - τὸν ἄνθρωπον. “τύχη , πενίαν ἀπειλεῖς; καταγελᾷ σου Μητροκλῆς, ὃς - χειμῶνος ἐν τοῖς προβάτοις -ἐν τοῖς προβάτοις i. e. in balneis privatis Usenerus καθεύδων καὶ θέρους ἐν τοῖς προπυλαίοις τῶν - ἱερῶν τὸν ἐν Βαβυλῶνι - - χειμάζοντα καὶ περὶ - Μηδίαν θερίζοντα Περσῶν βασιλέα περὶ εὐδαιμονίας εἰς ἀγῶνα - προυκαλεῖτο. δουλείαν καὶ δεσμὰ καὶ πρᾶσιν ἐπάγεις; καταφρονεῖ σου Διογένης, ὃς ὑπὸ τῶν λῃστῶν πωλούμενος ἐκήρυττε “τίς ὠνήσασθαι βούλεται κύριον;” -κύριον ego addidi quod exciderit propter κύλικα - κύλικα φαρμάκου ταράττεις; οὐχὶ - καὶ Σωκράτει ταύτην προύπιες, ὁ δʼ ἵλεως καὶ πρᾶος, οὐ τρέσας οὐδὲ - διαφθείρας - οὔτε χρώματος οὐδὲν οὔτε - σχήματος μάλʼ εὐκόλως ἐξέπιεν; ἀποθνῄσκοντα δʼ αὐτὸν ἐμακάριζον οἱ - ζῶντες, - ὡς οὐδʼ ἐν - Ἅιδου θείας ἄνευ μοίρας ἐσόμενον. καὶ μὴν τὸ πῦρ σου Δέκιος ὁ - Ῥωμαίων στρατηγὸς προέλαβεν, -προύλαβεν? ὅτε τῶν στρατοπέδων ἐν μέσῳ πυρὰν - νήσας -πυρὰν νήσας X: τυραννήσας - τῷ Κρόνῳ κατʼ εὐχὴν αὐτὸς - ἑαυτὸν ἐκαλλιέρησεν ὑπὲρ τῆς ἡγεμονίας. Ἰνδῶν δὲ φίλανδροι καὶ - σώφρονες γυναῖκες ὑπὲρ τοῦ πυρὸς ἐρίζουσι καὶ μάχονται πρὸς ἀλλήλας, - τὴν δὲ νικήσασαν τεθνηκότι τῷ ἀνδρὶ συγκαταφλεγῆναι μακαρίαν ᾅδουσιν - αἱ - λοιπαί. τῶν δʼ ἐκεῖ σοφῶν οὐδεὶς - ζηλωτὸς οὐδὲ μακαριστός ἐστιν, ἂν μὴ ζῶν ἔτι καὶ φρονῶν καὶ - ὑγιαίνων τοῦ σώματος τὴν ψυχὴν πυρὶ διαστήσῃ, καὶ καθαρὸς ἐκβῇ τῆς - σαρκὸς ἐκνιψάμενος -ἐκτριψάμενος? τὸ θνητόν. ἀλλʼ ἐξ οὐσίας λαμπρᾶς καὶ οἴκου καὶ - τραπέζης - - καὶ πολυτελείας εἰς - τρίβωνα καὶ πήραν καὶ προσαίτησιν ἐφημέρου τροφῆς κατάξεις; ταῦτʼ - εὐδαιμονίας ἀρχαὶ Διογένει, ταῦτʼ ἐλευθερίας Κράτητι καὶ δόξης. ἀλλʼ - εἰς σταυρὸν καθηλώσεις ἢ σκόλοπι πήξεις; καὶ τί Θεοδώρῳ μέλει, - πότερον ὑπὲρ γῆς ἢ - ὑπὸ γῆς σήπεται; - Σκυθῶν εὐδαίμονες ταφαὶ αὗται· Ὑρκανῶν δὲ κύνες Βακτριανῶν δʼ - ὄρνιθες νεκροὺς ἐσθίουσι κατὰ νόμους, ὅταν μακαρίου - τέλους τυγχάνωσιν.”

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τίνας οὖν ταῦτα κακοδαίμονας ποιεῖ; τοὺς ἀνάνδρους καὶ ἀλογίστους, τοὺς - ἀτρίπτους -ἀτρίπτους W: ἀθρέπτους - καὶ ἀγυμνάστους, - τοὺς ἐκ νηπίων - ἃς ἔχουσι δόξας φυλάττοντας. οὐκοῦν οὐκ ἔστιν ἡ Τύχη κακοδαιμονίας - τελεσιουργός, ἂν μὴ - κακίαν ἔχῃ συνεργοῦσαν. ὡς γὰρ ἡ κρόκη τὸ ὀστέον πρίει τέφρᾳ καὶ - ὄξει διάβροχον γενόμενον, καὶ τὸν ἐλέφαντα τῷ ζύθει μαλακὸν - γενόμενον καὶ χαλῶντα κάμπτουσι καὶ διασχηματίζουσιν, - ἄλλως δʼ οὐ δύνανται· οὕτως ἡ τύχη τὸ πεπονθὸς ἐξ αὑτοῦ καὶ μαλακὸν - ὑπὸ -ὑπὸ* κακίας προσπεσοῦσα κοιλαίνει καὶ τιτρώσκει. καὶ καθάπερ ὁ παρθικὸς - ὀπὸς -παρθικὸς ὀπὸς Dusoulius: πάροικος - τῶν ἄλλων οὐδενὶ βλαβερὸς ὢν οὐδὲ - - λυπῶν ἁπτομένους καὶ περιφέροντας, ἐὰν τετρωμένοις -τετρωμένοις R: τετρωμένος - ἐπεισενεχθῇ μόνον, - εὐθὺς ἀπόλλυσι τῷ προσπεπονθότι - καὶ τὴν ἀπορροὴν δεχομένῳ· ὑπὸ τῆς τύχης - συντριβήσεσθαι μέλλοντα ἴδιον ἕλκος ἐν ἑαυτῷ καὶ κακὸν ἔχειν - σαρκός, -ἐντὸς σαρκὸς] glossa vid. ad ἐν ἑαυτῷ - ὅκως τὰ προσπίπτοντα ἔξωθεν ὀδυρτὰ - ποιήσῃ.

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ἆρʼ οὖν ἡ κακία τοιοῦτον ὥστε τῆς τύχης δεῖσθαι πρὸς κακοδαιμονίας - ἀπεργασίαν; πόθεν; οὐ τραχὺ καὶ δυσχείμερον ἐπαίρεται πέλαγος, οὐ λῃστῶν - ἐνοδίοις διαζώννυσιν ἐνέδραις ἐρήμους - ὑπωρείας, οὐ νέφη χαλαζοβόλα πεδίοις περιρρήγνυσι - καρποφόροις, οὐ Μέλητον οὐδʼ Ἄνυτον οὐδὲ Καλλίξενον - ἐπείγει -ἐπείγει *: ἐπεί τι - συκοφάντην, οὐκ - ἀφαιρεῖται πλοῦτον, οὐκ ἀπείργει στρατηγίας, ἵνα ποιήσῃ κακοδαίμονας· - ἀλλὰ ποιεῖ -ποιεῖ] πτοεῖ X πλουτοῦντας, εὐφοροῦντας, -εὐφοροῦντας] corruptum κληρονομοῦντας - ἐν γῇ, διὰ θαλάττης ἐνδέδυκε, προσπέφυκεν, ἐκτήκουσα ταῖς - ἐπιθυμίαις, διακάουσα τοῖς θυμοῖς, συντρίβουσα ταῖς δεισιδαιμονίαις, - διασύρουσα τοῖς ὀφθαλμοῖς. -ὀφθαλμοῖς] φθόνοις - -

- - - - From e11b39929a3ab734d88aa0e13201716a160adf23 Mon Sep 17 00:00:00 2001 From: lcerrato Date: Mon, 2 Mar 2020 12:30:25 -0500 Subject: [PATCH 3/9] (tlg0007_review) tlg101 file review; reformatting etc. #633 --- data/tlg0007/tlg101/__cts__.xml | 3 +- .../tlg101/tlg0007.tlg101.perseus-eng3.xml | 1483 +---------------- .../tlg101/tlg0007.tlg101.perseus-eng4.xml | 1383 +-------------- .../tlg101/tlg0007.tlg101.perseus-grc2.xml | 1167 +------------ 4 files changed, 146 insertions(+), 3890 deletions(-) diff --git a/data/tlg0007/tlg101/__cts__.xml b/data/tlg0007/tlg101/__cts__.xml index 8810f9063..8ed5e52ae 100755 --- a/data/tlg0007/tlg101/__cts__.xml +++ b/data/tlg0007/tlg101/__cts__.xml @@ -14,8 +14,7 @@ Περὶ ἀδολεσχίας - Plutarch. Plutarchi Chaeronensis Moralia, Vol IΙI. Vernardakēs, Grēgorios N., editor. - Leipzig: Teubner. 1891. + Plutarch. Plutarchi Chaeronensis Moralia, Vol IΙI. Vernardakēs, Grēgorios N., editor. Leipzig: Teubner. 1891. diff --git a/data/tlg0007/tlg101/tlg0007.tlg101.perseus-eng3.xml b/data/tlg0007/tlg101/tlg0007.tlg101.perseus-eng3.xml index 65dcbe571..8aff09c26 100755 --- a/data/tlg0007/tlg101/tlg0007.tlg101.perseus-eng3.xml +++ b/data/tlg0007/tlg101/tlg0007.tlg101.perseus-eng3.xml @@ -79,1427 +79,68 @@ schematypens="http://relaxng.org/ns/structure/1.0"?>
- CONCERNING TALKATIVENESS - (DE GARRULITATE) -
- - INTRODUCTION -

- This charming essay, by far the best in the volume, - suffers from only one defect, its length. Though - Plutarch again and again, by his narrative skill and - naïve or unconscious humour, will delight even those - who have hardened their hearts against him (I mean - his editors), he cannot at last resist the temptation to - indulge in what he considered scientific analysis and - enlightened exhortation. He is then merely dull. - But, taken as a whole, the essay is surely a success, - and as organic and skilful a performance as any in - the Moralia. -

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- The work was written after De Curiositate and - before De Tranquillitate, De Capienda ex Inimicis - Utilitate, and De Laude Ipsius. - I have thus combined the conclusions of Pohlenz, Brokate, and Hein. It stands in the - Lamprias catalogue as No. 92.Mr C. B. Robinson's translation, or paraphrase, of this and several other essays in this volume, arrived too late to be of service (see - Plutarch, Selected Essays, Putnam, New York, 1937). - -

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It is a troublesome and difficult task that philosophy has in hand when it undertakes to cure garrulousness. For the remedy, words of reason, requires listeners; but the garrulous listen to nobody, - for they are always talking. And this is the first - symptom of their ailment: looseness of the tongue - becomes impotence of the ears.It suits Plutarch's humour in this passage, in which he speaks of garrulity as a disease, to invent one, and possibly two, pseudo-medical terms, - ἀσιγησία, inability to keep silent, and ἀνηκοΐα, inability to listen. The figure is maintained in - διαρρέουσι at the end of section d. Rouse suggests: And here is the first bad symptom in diarrhoea of the tongue - constipation of the ears. - For it is a deliberate - deafness, that of men who, I take it, blame Nature - because they have only one tongue, but two ears.b - If, then, Euripides - Cf.Moralia, 39 b; von Arnim, Stoic. Vet. Frag., i. p. 68, Zeno, Frag. 310. - was right when he said with - reference to the unintelligent hearer, - - I could not fill a man who will not hold - - My wise words flooding into unwise ears, - - it would be more just to say to the garrulous man, - or rather about the garrulous man, - - I could not fill a man who will not take - - My wise words flooding into unwise ears, - - or rather submerging, a man who talks to those - - - - who will not listen, and will not listen when others - talk. For even if he does listen for a moment, when - his loquacity is, as it were, at ebb, the rising tide - immediately makes up for it many times over. -

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- They give the name of Seven-voicedA portico on the east side of the Altis; - Cf. Pausanias, v. 21. 17, Pliny, Natural History, xxxvi. 15. 100. to the - portico at Olympia which reverberates many times - from a single utterance; and if but the least word - sets garrulousness in motion, straightway it echoes - round about on all sides, - Touching the heart-strings never touched before. - Cf. 456 c, 501 a, supra. - - Indeed one might think that babbler's ears have no - passage bored through - Cf. Aristophanes, Thesm., 18: δίκην δὲ χοάνης ὦτα διετετρήνατο. to the soul, but only to the - tongue. - Cf. Philoxenus in Gnomologium Vaticanum, 547 (Wiener Stud., xi. 234). - Consequently, while others retain what is - said, in talkative persons it goes right through in a - flux; then they go about like empty vessels, - Cf. the proverb: Empty vessels make the loudest noise. - void - of sense, but full of noise. -

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But if, however, we are resolved to leave no - means untried, let us say to the babbler, - Hush, child: in silence many virtues lie,Nauck, Trag. Graec. Frag. - 2, p. 147, Sophocles, Frag. 78 (Frag. 81 ed. Pearson, vol. i. p. 50), from the Aleadae. - - and among them the two first and greatest, the - merits of hearing and being heard; neither of these - can happen to talkative persons, but even in that - which they desire especially they fail miserably. For - in other diseases of the soul, - Cf. 519 d, infra. such as love of money, - love of glory, love of pleasure, there is at least the - possibility of attaining their desires, but for babblers - this is very difficult: they desire listeners and cannot - - - - get them, since every one runs away headlong. If - men are sitting in a public lounge or strolling about - in a portico, and see a talker coming up, they - quickly give each other the counter-sign to break - camp. And just as when silence occurs in an assemblage they say that Hermes has joined the company, - so when a chatterbox comes into a dinner-party or - social gathering, every one grows silent, not wishing - to furnish him a hold; and if he begins of his own - accord to open his mouth, - As when the North-wind blows along - A sea-beaten headland before the storm, - Cf. 455 a, supra. - - suspecting that they will be tossed about and sea-sick, - they rise up and go out. And so it is a talker's lot - when travelling by land or sea, to find volunteer - listeners neither as table-companions nor as tentmates, but only conscripts; for the talker is at - you everywhere, catching your cloak, plucking your - beard, digging you in the ribs. - Then are your feet of the greatest value, - as ArchilochusEdmonds, Elegy and Iambus, ii. p. 182, Frag. 132. - says, and on my word the wise Aristotle will agree. - For when Aristotle himself was - annoyed by a chatterer and bored with some silly - stories, and the fellow kept repeating, Isn't it - wonderful, Aristotle? - There's nothing wonderful about that, said Aristotle, but that anyone with - feet endures you. To another man of the same - sort, who said after a long rigmarole, Poor philosopher, I've wearied you with my talk, - Heavens, - no! said Aristotle, I wasn't listening. In fact, - - - - if chatterers force their talk upon us, the soul surrenders to them the ears to be flooded from outside, - but herself within unrolls thoughts of another sort and - follows them out by herself. Therefore talkers do - not find it easy to secure listeners who either pay - attention or believe what they say; for just as they - affirm that the seed of persons too prone to lusts - of the flesh is barren, so is the speech of babblers - ineffectual and fruitless. - Cf.Life of Lycurgus, xix. (51 e-f). -

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And yet Nature has built about none of our - parts so stout a stockade as about the tongue, - Cf.Commentarii in Hesiodum, 71 (Bernardakis, vol. vii. pp. 87-88). having - placed before it as an outpost the teeth, so that when - reason within tightens the reins of silence, - Homer, Il., v. 226; σιγαλόεντα, of course, means - glossy or shining, but here it is probably used as a playful pun on σιγή. if - the tongue does not obey or restrain itself, we may - check its incontinence by biting it till it bleeds. For - EuripidesAdapted from Bacchae, 386, 388. says that disaster is the end, not of - unbolted treasuries or storerooms, but of unbridled - tongues. And those who believe that storerooms - without doors and purses without fastenings are of - no use to their owners, yet keep their mouths without lock or door, maintaining as perpetual an outflow - as the mouth of the Black Sea, appear to regard - speech as the least valuable of all things. They do - not, therefore, meet with belief, - Cf. 519 d, infra. which is the object - of all speech. For this is the proper end and aim - of speech, to engender belief in the hearer; but - chatterers are disbelieved even if they are telling the - truth. For as wheat shut up in a jarOr a pit, perhaps; - Cf.Moralia, 697 d. is found to - have increased in quantity, but to have deteriorated - - - - in quality, so when a story finds its way to a chatterer, - it generates a large addition of falsehood and thereby - destroys its credit. -

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Again, every self-respecting and orderly man - would, I think, avoid drunkenness. For while, according to some, anger lives next door to madness, - Cf. Antiphanes, Frag. 295 (Kock, Com. Att. Frag., ii. p. 128): λύπη μανίας ὁμότοιχος εἶναί μοι δοκεῖ. - drunkenness lives in the same house with it; or - rather, drunkenness is madness, shorter in duration, - but more culpable, because the will also is involved - in it. - Cf. Seneca, Epistulae Morales, lxxxiii. 18. And there is no fault so generally ascribed to - drunkenness as that of intemperate and unlimited - speech. For wine, says the Poet,Homer, Od., xiv. 463-466; Cf. - Moralia, 645 a; Athenaeus, v. 179 e-f. - - Urges a man to sing, though he be wise, - - And stirs to merry laughter and the dance. - - And what is here so very dreadful? Singing and - laughing and dancing? Nothing so far- - But it lets slip some word better unsaid - Cf.De Vita et Poesi Homeri, 149 (Bernardakis, vol. vii. p. 421).: - this is where the dreadful and dangerous part now - comes in. And perhaps the Poet has here resolved - the question debated by the philosophers, - Cf. Chrysippus, Frag. Mor. 644, 712 (von Arnim, Stoic. Vet. Frag., iii. pp. 163, 179). the - difference between being under the influence of - wine and being drunk, when he speaks of the former - as relaxation, but drunkenness as sheer folly. For - what is in a man's heart when he is sober is on his - tongue when he is drunk, as those who are given to - proverbs say.Leutsch and Schneidewin, Paroemiographi Graeci, i. p. 313; ii. pp. 219, 687. Nüchtern gedacht, voll gesagt. - Therefore when Bias - Cf. the similar remark attributed to Demaratus in Moralia, 220 a=b and to Solon in Stobaeus, vol. iii. pp. 685-686 ed. Hense. kept silent at a - - - - drinking-bout and was taunted with stupidity by a - chatterer, What fool, said he, in his cups can - hold his tongue? And when a certain man at - Athens was entertaining envoys from the king,Either Ptolemy Soter (Diogenes Laertius, vii. 24) or Antigonus (Stobaeus, iii. p. 680 ed. Hense). at - their earnest request he made every effort to gather - the philosophers to meet them; and while the rest - took part in the general conversation and made - their contributions to it, but ZenoFrag. 284 (von Arnim, op. cit., i. p. 64). kept silent, - the strangers, pledging him courteously, said, And - what are we to tell the king about you, Zeno? - Nothing, said he, except that there is an old - man at Athens who can hold his tongue at a drinking-party. -

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- Thus silence is something profound and awesome - and sober, but drunkenness is a babbler, for it is - foolish and witless, and therefore loquacious also. - And the philosophers - Cf.Moralia, 716 f; Chrysippus, Frag. Mor. 643 (von Arnim, op. cit., iii. p. 163). even in their very definition - of drunkenness say that it is intoxicated and foolish - talking; thus drinking is not blamed if silence attends - the drinking, but it is foolish talk which converts the - influence of wine into drunkenness. While it is true - that the drunken man talks foolishness in his cups, - the chatterer talks foolishness on all occasions, in the - market-place, in the theatre, out walking, drunk or - sober, by day, by night. As your physician, he is - worse than the disease; as your ship-mate, more - unpleasant than sea-sickness; his praises are more - annoying than another's blame: we certainly have - greater pleasure in company with clever rascals than - with honest chatterboxes. In Sophocles,Nauck, Trag. Graec. Frag. - 2, p. 312, Frag. 771 (Frag. 855 ed. Pearson, vol. iii. p. 63); Cf.Moralia, 810 b. when Ajax - - - - uses boisterous language, Nestor, in soothing him, - says in words which show his knowledge of character, - I blame you not: ill your words, but good your deeds. - But these are not our feelings toward the chatterer; - on the contrary, the untimeliness of his words destroys and annuls all gratitude for any deed. -

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Lysias once composed a speech for a litigant and - gave it to him. The man read it through a number - of times and came to Lysias in despair and said that - the first time he read it the speech seemed to him - wonderfully good, but on taking it up a second and - third time it appeared completely dull and ineffectual. - Well, said Lysias laughing, isn't it only once that - you are going to speak it before the jurors? And - consider the persuasiveness and charm of Lysias! - For he is one who, for my part, - I say has a fair portion in the violet-tressed Muses.An anonymous fragment, attribtued to Sappho by Bergk ( - Poet. Lyr. Gr., iii. p. 703), to Bacchylides by Diehl (Anthologia Lyrica, ii. p. 162); - Cf. Edmonds, Lyra Graeca, iii. p. 429. - - And of the things said about the Poet this is the - truest - that Homer alone has survived the fastidiousness of men, - Cf. Pope's - Those oft are stratagems which error seem, - Nor is it Homer nods, but we that dream, - with the judgement of Horace, Ars Poetica, 359. since he is ever new and his charm is - ever at its best; yet none the less, he spoke and proclaimed that famous remark about himself, - - I scorn to tell - - A tale again that's once been clearly told - Od., xii. 452-453; Cf.Moralia, 764 a.; - - and he avoids and fears the satiety which lies in - - - - ambush for every tale, leading his hearers from one - narrative to another and soothing away the ear's - surfeit by constant novelty. But babblers actually - wear out our ears by their repetitions, just as though - they were smudging palimpsests.Plutarch probably means that talkers wear out our ears by the repetitions of stale news, just as palimpsests are worn out by constant erasure. But not all points of the comparison are clear; - Cf.Moralia, 779 c; Cicero, ad Fam., vii. 18. 2. -

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Let this, then, be the first thing of which we - remind them - that just as wine, discovered for the - promotion of pleasure and good fellowship, is sometimes misused to produce discomfort and intoxication - by thoseProbably referring to the συμποσίαρχος (Cf., for example, - Moralia, 620 a ff.), or magister bibendi. who compel others to drink it undiluted - in large quantities, so speech, which is the most - pleasant and human of social ties, is made inhuman - and unsocial by those who use it badly and wantonly, - because they offend those whom they think they - please, are ridiculed for their attempts at gaining - admiration, and are disliked because of the very - means they employ to gain affection. As, then, he - can have no share in Aphrodite who uses her girdle - to drive away and alienate those who seek his company, so he who arouses annoyance and hostility with - his speech is no friend of the Muses and a stranger - to art. -

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Now of the other affections and maladies some - are dangerous, some detestable, some ridiculous; but - garrulousness has all these qualities at once; for - babblers are derided for telling what everyone knows, - they are hated for bearing bad news, they run into - danger since they cannot refrain from revealing - secrets. So it is that Anacharsis,A Scythian of high rank, who travelled widely in the pursuit of knowledge, and visited Athens in the time of Solon, - circa 597 b.c. when he had been - entertained and feasted at Solons house and lay - down to sleep, was seen to have his left hand placed - - - - upon his private parts, but his right hand upon his - mouth; for he believed, quite rightly, that the - tongue needs the stronger restraint. It would not - be easy, for example, to enumerate as many men - who have been ruined by incontinent lust as is the - number of cities and empires which a secret revealed - has brought to destruction. When Sulla - Cf.Life of Sulla, xiv. (460 c ff.). Athens was captured in 86 b.c. was besieging Athens, he had very little time to waste in the - operations - Since other labour was pressing,Homer, Od., xi. 54. - - Mithridates having ravaged Asia, and the party of - Marius being again masters in Rome. But spies - heard some old men in a barber's shop remarking to - each other that the HeptachalconThe position of the Heptachalcon is thought to be near the Peiraeic Gate, near which was also the heroön of Chalcodon; see Judeich, - Topographie von Athen - 2, p. 368, note 8. was unguarded - and that the city was in danger of being captured at - that point; and the spies brought word of this to - Sulla, who at once brought up his forces at midnight, - led in his army, and almost razed the city to the - ground, filling it with carnage and corpses so that the - Cerameicus ran with blood. And Sulla's anger with - the Athenians was due more to their words than to - their deeds; for they used to revile him - Cf.Life of Sulla, xiii. (459 f - 460 a). and - Metella,Sulla's wife. leaping upon the walls and jesting, - Sulla is a mulberry sprinkled with mealReferring to his complexion: blotches of red interspersed with white; Cf. - Life of Sulla, ii. (451 f).; - and with much similar idle banter they drew upon - themselves, as Plato - Laws, 935 a and 717 d; Cf. the note on 456 d, supra. says, a very heavy penalty - for the lightest of things, words. - - -

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- The loquacity of one man, again, prevented Rome - from becoming free by the removal of Nero.This account differs in every way from the standard version in Tacitus, Annals, xv. 54 ff. For - but one night remained, after which the tyrant was - to die, and all preparations had been made; but the - manPerhaps Subrius Flavus is meant (Annals, xv. 50). who was to kill him saw at the palace gates - when on his way to the theatre a prisoner about to - be led before Nero and lamenting his evil fortune. - He approached the prisoner and whispered to him, - Only pray, my good man, that to-day may pass by - and to-morrow you will be thankful to me. So the - prisoner grasped the intended meaning, and reflecting, I suppose, that - - He is a fool who leaves things close at hand - - To follow what is out of reach,Hesiod, Frag. 219 (Frag. 18, p. 278 ed. Evelyn-White in L.C.L.; Frag. 234 ed. Kinkel) from Eoae according to von Blumenthal, - Hermes, xlix. 319. - - - chose the surer rather than the more just way of - safety. For he revealed to Nero what had been said - to him by the man, who was immediately seized, and - tortures and fire and the lash were applied to the - conspirator as he denied, in the face of constraint, - what he had revealed without constraint. -

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ZenoOf Elea; Cf.Moralia, 1126 d, 1051 c; Diels, Frag. d. Vorsokrat. - 5, i. p. 249, A 7; and Dougan's note on Cicero, Tusc. Disp., ii. 22. 52. the philosopher, in order that even - against his will no secret should be betrayed by his - body when under torture, bit his tongue through and - spat it out at the despot.Called by Plutarch Demylos of Carystus. And Leaena - Cf. Pausanias, i. 23. 1; Athenaeus, 596 f; Leaena means lioness. She was Aristogeiton's mistress. also has - a splendid reward for her self-control. She was a - courtesan belonging to the group led by Harmodius - and Aristogeiton and shared in the conspiracy against - - - - the tyrantsHippias and Hipparchus; Cf. Thucydides, vi. 54-59; Aristotle, Ath. Pol., xviii. 2. - with her hopes, all a woman could do; - for she also had joined in the revels about that noble - mixing-bowl of ErosThe motive of Love runs through the entire story: Thettalus and Harmodius's sister, Aristogeiton and Harmodius, Leaena and Aristogeiton. This was Eros's mixing-bowl. and through the god had been - initiated into the secrets which might not be revealed. - When, therefore, the conspirators failed and were put - to death, she was questioned and commanded to - reveal those who still escaped detection; but she - would not do so and continued steadfast, proving that - those men had experienced a passion not unworthy of - themselves in loving a woman like her. And the - Athenians caused a bronze lionessSee Judeich, op. cit., p. 231. without a tongue - to be made and set it up in the gates of the Acropolis, - representing by the spirited courage of the animal - Leaena's invincible character, and by its tonguelessness her power of silence in keeping a holy secret. -

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- No spoken word, it is true, has ever done such - service as have in many instances words unspoken - Cf.Moralia, 10 e-f, 125 d; 515 a, infra.; - for it is possible at some later time to tell what you - have kept silent, but never to keep silent what once - has been spoken - that has been spilled, and has - made its way abroad. - Cf. Horace, Ars Poet., 390: nescit vox missa reverti. Hence, I think, in speaking - we have men as teachers, but in keeping silent we - have gods, and we receive from them this lesson of - silence at initiations into the Mysteries. And the - Poet f has made the most eloquent Odysseus the - most reticent, and also his son and his wife and his - nurse; for you hear the nurse saying,Eurycleia; adapted from Od., xix. 494. - I'll hold it safe like sturdy oak or iron. - - - - And Odysseus himself, as he sat beside Penelope, - - Did pity in his heart his wife in tears, - - But kept his eyes firm-fixed within their lids - - Like horn or iron. - Od., xix. 210-212; Cf. 442 d-e, supra. - - - So full of self-control was his body in every limb, and - Reason, with all parts in perfect obedience and submission, ordered his eyes not to weep, his tongue not - to utter a sound, his heart not to tremble or bark - Cf.Od., xx. 13, 16.: - His heart remained enduring in obedience, - Od., xx. 23; Cf. 453 d, supra. - - since his reason extended even to his irrational or involuntary movements and made amenable and subservient to itself - - Cf. 442 e, supra. both his breath and his blood. Of - such character were also most of his companions; for - even when they were dragged about and dashed - upon the ground by the Cyclops, - Cf.Od., ix. 289. they would not - denounce Odysseus nor show that fire-sharpened - instrument prepared against the monster's eye, but - preferred to be eaten raw rather than to tell a - single word of the secret-an example of self-control - and loyalty which cannot be surpassed. Therefore - Pittacus - Cf.Commentarii in Hesiodum, 71 (Bernardakis, vol. vii. p. 88); told also of Bias in - Moralia, 38 b and 146 f. did not do badly, when the king of Egypt - sent bini a sacrificial animal and bade him cut out - the fairest and foulest meat, when he cut out and - sent him the tongue, as being the instrument of both - the greatest good and the greatest evil. - - - -

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And Ino in Euripides,Nauck, Trag. Graec. Frag. - 2, p. 486, Frag. 413. 2; Cf.Moralia, 606 a. speaking out boldly - concerning herself, says that she knows how to be - Silent in season, to speak where speech is safe. - For those who have received a noble and truly royal - education learn first to be silent, and then to speak. - For example, that famous king Antigonus,The One-eyed; Cf. - Moralia, 182 b; Life of Demetrius, xxviii. (902 b-c). when his - son asked him at what hour they were to break camp, - said, What are you afraid of? That you alone may - not hear the trumpet? This was not, surely, because he would not entrust a secret to the man to - whom he intended to leave his kingdom? No, he was - teaching his son to be self-controlled and guarded - about such matters. And the old Metellus, - Cf.Moralia, 202 a. when - on a campaign he was asked some such question, said, - If I thought my shirt was privy to that secret, I - would have stripped it off and put it in the fire. And - Eumenes, - Cf.Life of Eumenes, vi., vii. (586 b ff.). - when he heard that Cr at erus was advancing, told none of his friends, but pretended that it was - Neoptolemi. For his soldiers despised Neoptolemus, - but both respected the reputation of Craterus and - admired his valour. No one else knew the truth, and - they joined battle, won the victory, killed Craterus - without knowing it, and only recognized him when he - was dead. So successfully did silence manoeuvre the - contest and keep hidden so formidable an opponent - that his friends admired Eumenes for not forewarning - them rather than blamed him. And even if some do - blame you, it is better that men should criticize you - when they are already saved through mistrust than - - - - that they should accuse you when they are being - destroyed because you did trust them. -

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Yet, speaking generally, who has left himself - the right to speak out boldly against one who has not - kept silent? If the story ought not to have been - known, it was wrong for it to be told to another; - and if you have let the secret slip from yourself and - yet seek to confine it to another, you have taken - refuge in another's good faith when you have already - abandoned your own. And if he turns out to be no - better than yourself, you are deservedly ruined; if - better, you are saved beyond all expectation, since - you have found another more faithful on your own - behalf than you yourself are. But this man is my - friend. Yet he has another friend, whom he will - likewise trust as I trust him; and his friend, again, - will trust another friend. Thus, then, the story goes - on increasing and multiplying by link after link of incontinent betrayal. For just as the monad - Cf.Moralia, 429 a, 1012 d-f. For the indeterminate dyad, see Aristotle, Met., 987 b 26 and 1081 a 14; A. E. Taylor, - Philosophical Studies, pp. 130 ff; and for Plutarch's understanding of the dyad see L. Robin, La Theorie platonicienne des idees et des nombres - , pp. 648-651 (Notopoulos and Fobes). does not - pass out of its own boundaries, but remains once and - for all one (for which reason it is called a monad), and - as the dyad is the indeterminate beginning of difference (for by doubling it at once shifts from unity to - plurality), so a story confined to its first possessor is - truly secret; but if it passes to another, it has acquired the status of rumour. The Poet,Homer, - passim; on the formula, see the most recent discussions in Classical Philology, xxx. 215 ff., xxxii. 59 ff., Classical Quart., xxx. 1-3. in fact, says - that words are winged: neither when you let - go from your hands a winged thing is it easy to get - - - - it back again, - Cf. Nauck, Trag. Graec. Frag. - 2, p. 691, Euripides, Frag. 1044. nor when a word is let slip from the - mouth is it possible to arrest and control it, but it is - borne away - Circling on swift wings, - Cf.Moralia, 750 b; probably from the - Epodes of Archilochus, Cf. Eusebius, Praep. Evang., xv. 4. 5; Edmonds, - Elegy and Iambus, ii. p. 142. - - and is scattered abroad from one to another. So - when a ship has been caught by a wind, they try to - check it, deadening its speed with cables and anchors, - but if a story runs out of harbour, so to speak, there - is no roadstead or anchorage for it, but, carried away - with a great noise and reverberation, it dashes upon - the man who uttered it and submerges him in some - great and terrible danger. - - With but a little torch one might set fire - - To Ida's rock; and tell one man a tale, - - Soon all the town will know.Nauck, op. cit., p. 486, Euripides, Frag. 411, vv. 2-4, from the - Ino; Cf. St. James, iii. 5, 6. - - -

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The Roman Senate - Cf. the tale of Papirius Praetextatus, Aulus Gellius, i. 23. was once for many days - debating in strict privacy a certain secret policy; and - since the matter gave rise to much uncertainty and - suspicion, a woman prudent in other respects, but yet - a woman, kept pestering her husband and persistently - begging to learn the secret. She vowed with imprecations upon herself that she would keep silent, - and wept and moaned because she was not trusted. - And the Roman, wishing to bring home her folly - by proof, said, Wife, you have won; listen to - a terrible and portentous matter. We have been - informed by the priests that a lark has been seen - flying about with a golden helmet and a spear; we - - - - are therefore examining the portent whether it be - good or bad, and are in constant consultation with the - augurs. But do you hold your tongue. So saying - he went off to the Forum. But his wife at once - seized the first maid to come into the room and beat - her own breast and tore her hair. Alas, she cried, - for my husband and my country! What will become of us? wishing, and in fact instructing, the - maid to ask, Why, what has happened? So when - the maid asked the question, she told the tale and - added that refrain common to every babbler, Keep - this quiet and tell it to no one! The little maid - had scarcely left her when she herself tells the tale - to that fellow servant who, she saw,had least to do; - and this servant, in turn, told it to her lover who was - paying a visit. WTith such speed was the story rolled - outAs by the eccyclema on the Greek stage. - into the Forum that it preceded its inventor: - he was met by an acquaintance who said, Have - you just now come down to the Forum from home? - This very moment, said he. Then you have - heard nothing? - Why, is there any news? - A lark has been seen flying about with a gold - helmet and a spear and the magistrates are going - to convene the senate about the matter. And the - husband laughed and said, All praise to your speed, - my wife! The story has even reached the Forum - before me! So he interviewed the magistrates and - relieved them of their anxiety; but, by way of punishing his wife, as soon as he entered home, he said, - Wife, you have ruined me! The secret has been - discovered to have been made public from my house; - consequently I am to be exiled from my native land - because you lack self-control. When she denied it - - - - and said, What, didn't you hear it in company with - three hundred others? - Three hundred, nonsense! said he. You made such a fuss that I - had to invent the whole story to try you out. Thus - this man made trial of his wife cautiously and in complete safety, pouring, as it were into a leaky vessel, - not wine or oil, but water.Plutarch is probably quoting a verse, as Wilamowitz has seen: - ἐς ἀγγεῖον σαθρὸνοὐκ οἶνον οὐδ' ἔλαιον ἀλλ' ὕδωρ χέας - -

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- But Fuivius,Fabius Maximus in Tacitus, Annals, i. 5, who relates the story quite differently. the friend of Caesar Augustus, heard - the emperor, now an old man, lamenting the desolation of his house: two of his grandsonsGaius and Lucius Caesar. were dead, - and Postumius,Postumus Agrippa; Cf. Tacitus, Annals, i. 3. the only one surviving, was in exile - because of some false accusation, and thus he was - forced to import his wife's sonTiberius. into the imperial - succession; yet he pitied his grandson and was - planning to recall him from abroad. Fulvius divulged - what he had heard to his own wife, and she to Livia; - and Livia bitterly rebuked Caesar: if he had formed - this design long ago, why did he not send for his - grandson, instead of making her an object of enmity - and strife to the successor to the empire. Accordingly, when Fulvius came to him in the morning, as - was his custom, and said, Hail, Caesar, Caesar - replied, Farewell, Fulvius. - - Ave, Caesar; Vale, Fulvi. - And Fulvius took - his meaning and went away; going home at once, - he sent for his wife, Caesar has found out, he - said, that I have not kept his secret, and therefore - - - - I intend to kill myself. - It is right that you - should, said his wife, since, after living with me - for so long a time, you have not learned to guard - against my incontinent tongue. But let me die first. - And, taking the sword, she dispatched herself before - her husband. -

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Philippides, - Cf. 517 b, infra; Moralia, 183 e; - Life of Demetrius, xii. (894 d). the comic poet, therefore, made - the right answer when King Lysimachus courteously - asked him, What is there of mine that I may share - with you? and he replied, Anything you like, - Sire, except your secrets. And to garrulousness - is attached also a vice no less serious than itself, - inquisitiveness. - Cf. 519 c, infra. For babblers wish to hear many - things so that they may have many things to tell. - And they go about tracking down and searching out - especially those stories that have been kept hidden - and are not to be revealed, storing up for their foolish - gossip, as it were, a second-hand stock of hucksters' - wares; then, like children with a piece of ice, - Proverbia Alexandr., i. 19 (Paroemiographi Graeci, i. p. 324); - Cf. Pearson on Sophocles, Frag. 149 (153 ed. Nauck). they - are neither able to hold it nor willing to let it go. - Or rather, the secrets are like reptiles - Cf. Aesop, Fable 97 ed. Halm. which they - catch and place in their bosoms, yet cannot confine - them there, but are devoured by them; for pipefish - Cf. Aristotle, Historia Animalium, vi. 13 (567 b 23); - De Generatione Animalium, iii. 4 (755 a 33). and vipers, they say, burst in giving birth, and - secrets, when they escape, destroy and ruin those - who cannot keep them. -

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- Seleucus - Cf. 489 a, supra. the Victorious lost his entire army and - power in the battle against the Gauls; he tore off his - - - - crown with his own hands and fled on horseback with - three or four companions. When he had travelled - a long journey through winding ways and trackless - wilds, at length becoming desperate from lack of food - he approached a certain farmhouse. By chance he - found the master himself and begged bread and - water from him. And the farmer gave him lavishly - both these and whatever else there was in a farmstead, - and, while entertaining him hospitably, recognized - the face of the king. In his joy at the fortunate - chance of rendering service he could not restrain - himself or dissemble as did the king, who wished to - remain unknown, but he escorted the king to the - highway and, on taking leave, said, Fare well, - King Seleucus. And Seleucus, stretching out his - right hand to him and drawing him towards himself - as though to kiss him, gave a sign to one of his - companions to cut off the man's head with a sword s - Still speaking his head was mingled with the dust.Homer, - Il., x. 457. - - But if the man had remained silent at that time and - had mastered himself for a little while, when the king - later won success and regained power, he would - have earned, I fancy, an even larger reward for his - silence than for his hospitality. -

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- This man, it is true, had as something of an excuse - for his incontinence his hopes and the friendly service - he had rendered; -

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but most talkers do not even - have a reason for destroying themselves. For example, people were once talking in a barber's shop - about how adamantine - Cf.Life of Dion, vii. (961 a), x. (962 b); Aelian, - Varia Historia, vi. 12. and unbreakable the despotism of Dionysius was. The barber laughed and said, - Fancy your saying that about Dionysius, when I - - - - have my razor at his throat every few days or so! - When Dionysius heard this, he crucified the barber. -

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- It is not strange that barbers are a talkative clan, - for the greatest chatterboxes stream in and sit in - their chairs, so that they are themselves infected - with the habit. It was a witty answer, for instance, - that King Archelaü;s - Cf.Moralia, 177 a. gave to a loquacious barber, - who, as he wrapped his towel around him, asked, - How shall I cut your hair, Sire? - In silence, - said Archelaüs. And it was a barber - Cf.Life of Nicias, xxx. (542 d-e). also who first - announced the great disaster of the Athenians in - Sicily, having learned it in the Peiraeus from a slave, - one of those who had escaped from the island. Then - the barber left his shop and hurried at full speed to - the city, - Lest another might win the glory - of imparting the news to the city, - and he come second.Homer, Il., xxii. 207. - - A panic naturally arose and the people gathered in - assembly and tried to come at the origin of the - rumour. So the barber was brought forward and - questioned; yet he did not even know the name of - his informant, but referred the origin to a nameless - and unknown person. The assembly was enraged - and cried out, Torture the cursed fellow! Put him - on the rack! He has fabricated and concocted this - tale! Who else heard it? Who believed it? The - wheel was brought and the man was stretched upon - it. Meanwhile there arrived bearers of the disastrous - - - - news, men who had escaped from the slaughter - itself. All, therefore, dispersed, each to his private - mourning, leaving the wretched fellow bound on the - wheel. But when he was set free late in the day - when it was already nearly evening, he asked the - executioner if they had also heard how the general, - Nicias, had died. Such an unconquerable and - incorrigible evil does habit make garrulity. -

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And yet, just as those who have drunk bitter - and evil-smelling drugs are disgusted with the cups - as well, so those who bear ill tidings cause disgust and - hatred in those who hear them. Therefore Sophocles - Antigone, 317-319: Creon and the Guard who brings news of the attempted burial of Polyneices are the speakers. - has very neatly raised the question: - - - Gu. Is it in ear or soul that you are stung?- - - - Cr. But why seek to define where lies my pain?- - - - Gu. The doer grieves your heart, I but your ears. - - Be that as it may, speakers also cause pain, just as - doers do, but none the less there is no checking or - chastening a loose tongue. -

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- The temple of Athena of the Brazen House at - Sparta was discovered to have been plundered, and - an empty flask was found lying inside. The large - crowd which had quickly formed was quite at a loss, - when one of the bystanders said, If you wish, I shall - tell you what occurs to me about that flask. I think - that the robbers, before undertaking so dangerous a - task, drank hemlock and brought along wine, so that, - if they should escape detection, by drinking the unmixed wine they might quench the poison and rid - themselves of its evil effects, - Cf.Moralia, 61 b, 653 a. and so might get away - safely; but if they should be caught, that they might - - - - die an easy and painless death from the poison before - they should be put to the torture. When he had - said this, the explanation appeared so very complicated and subtle that it did not seem to come from - fancy, but from knowledge; and the people surrounded him and questioned him one after another, - Who are you? - Who knows you? - How - did you come to know this? and at last he was put - through so thorough an examination that he confessed - to being one of the robbers. -

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- Were not the murderers of IbycusThe parallel accounts are collected by Edmonds, - Lyra Graeca, ii. pp. 78 ff. caught in the - same way? They were sitting in a theatre, and when - cranes came in sight, they laughed and whispered to - each other that the avengers of Ibycus were - come. Persons sitting near overheard them, and - since Ibycus had disappeared and now for a long time - had been sought, they caught at this remark and - reported it to the magistrates. And thus the slayers - were convicted and led off to prison, not punished - by the cranes, but compelled to confess the murder - by the infirmity of their own tongues, as it were - some Fury or spirit of vengeance. For as in the - body the neighbouring parts are borne by attraction toward diseased and suffering parts, so the - tongue of babblers, ever inflamed and throbbing, - draws and gathers to itself some portion of what has - been kept concealed and should not be revealed. - Therefore the tongue must be fenced in, and reason - must ever lie, like a barrier, in the tongue's way, - checking its flow and keeping it from slipping, in - order that we may not be thought to be less sensible - than geese, - Cf.Moralia, 967 b. of whom they relate that when from - - - - Cilicia they cross Mt. Taurus, which is full of eagles, - they take a great stone in their mouths to serve as - a bolt or bridle for their scream, and pass over at - night unobserved. -

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Now if anyone were to ask, - Who is the most wicked and the most abandoned man,Kock, - Com. Att. Frag., iii. p. 544, ades. 774. - - no one would pass the traitor by and name anyone - else. So EuthycratesAn error for Lasthenes; Plutarch mentions both traitors together in - Moralia, 97 d. - roofed his house with the - timber he got from Macedon, - For Macedonia as the source of timber supply, cf. - Inscr. Graec., i2. 105. as Demosthenes - De Falsa Legatione, 265. - says, and Philocrates - Ibid. 229; Cf.Moralia, 668 a, 97 d. received much money and - bought strumpets and fish; and to Euphorbus - and Philagrus, who betrayed Eretria, the kingDarius I; Cf. Herodotus, vi. 101; Pausanias, vii. 10. 2. gave - land. But the babbler is a traitor who volunteers - his services without pay: he does not betray horsesPerhaps an allusion to Dolon's betrayal of the horses of Rhesus; - cf.Il., x. 436 ff. - or city-walls, but divulges secrets connected with lawsuits, party strife, and political manoeuvres. No one - thanks him, but he himself, if he can win a hearing, - must owe thanks. The result is that the verse - directed at the man who recklessly and injudiciously - pours forth and squanders his own possessions, - - You are not generous: it's your disease, - - You love to give,Epicharmus, Frag. 274: Kaibel, - Com. Graec. Frag., i. p. 142. - - - fits the foolish talker also: You are no friend or - - - - well-wisher in revealing this: it's your disease, you - love to be babbling and prating. -

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But these remarks are not to be regarded as an - accusation against garrulity, but an attempt to cure - it; for we get well by the diagnosis and treatment - of our ailments, but the diagnosis must come first; - since no one can become habituated to shun or to - eradicate from his soul what does not distress him, and - we only grow distressed with our ailments when we - have perceived, by the exercise of reason, the injuries - and shame which result from them. Thus, in the - present instance, we perceive in the case of babblers - that they are hated when they wish to be liked, that - they cause annoyance when they wish to please, - Cf. 504 e, supra. that - they are laughed at when they think they are admired, that they spend their money without any gain, - that they wrong their friends, help their enemies, and - destroy themselves. Consequently this is the first - step in curing the disease - by the application of - reason to discover the shameful and painful effects - that result from it. -

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And the second is that we must apply our - reasoning powers to the effects of the opposite behaviour, always hearing and remembering and keeping close at hand the praises bestowed on reticence, - and the solemn, holy, and mysterious - Cf. 504 a, 505 f, supra. character of - silence, remembering also that terse and pithy - speakers and those who can pack much sense into a - short speech are more admired and loved, and are - considered to be wiser, than these unbridled and - headstrong talkers. Plato, - Cf.Protagoras, 342 e. in fact, commends such - pithy men, declaring that they are like skilful throwers - - - - of the javelin, for what they say is crisp, solid, and - compact.That is, they speak, as the acontist throws, with the sure aim which puts the adversary to rout with a single cast. And Lycurgus, - - Cf.Life of Lycurgus, xix. (51 d-e). constraining his fellowcitizens from their earliest childhood to acquire this - clever habit by means of silence, made them concise - and terse in speech. For just as the Celtiberians - Cf. Diodorus, v. 33. 4. - make steel from iron by burying it in the earth and - then cleaning off the large earthy accumulation, so - the speech of Spartans has no dross, but being - disciplined by the removal of all superfluities, it is - tempered to complete efficiency; for this capacity of - theirs for aphoristic speech and for quickness and - the ability to turn out a neat phrase in repartee is - the fruit of much silence. -

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- And we must be careful to offer to chatterers - examples of this terseness, so that they may see how - charming and how effective they are. For example: - The Spartans to Philip: Dionysius in Corinth. - - Cf. Tryphon apud Spengel, - Rhetores Graeci, iii. p. 202; Quintilian, viii. 6. 52; Dionysius the Younger upon being expelled from Syracuse (Cf. - Moralia, 783 d) kept a school in Corinth. The expression is somewhat like saying, Remember St. Helena. - - And again, when Philip wrote to them, If I invade - Laconia, I shall turn you out, they wrote back, - If. And when King Demetrius - Cf.Life of Demetrius, xlii. (909 c); Moralia, 233 e. In - Moralia, 216 b, Agis (the Younger?) makes the remark to Philip. was annoyed and - shouted, Have the Spartans sent only one envoy to - me? the envoy replied undismayed, One to one. -

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- And among the men of old also sententious speakers - are admired, and upon the temple of the Pythian - Apollo the Amphictyons inscribed, not the Iliad and - the Odyssey or the paeans of Pindar, but Know thyself - - Cf.Moralia, 408 e, 385 d, 164 b; Pausanias, x. 24. 1; Tryphon, - l.c.; Plato, Charmides, 165 a. - - - - and Avoid extremes and Give a pledge - and mischief is at hand, - - Cf.Moralia, 164 b. admiring, as they did, the - compactness and simplicity of the expression which - contains within a small compass a well-forged sentiment. And is not the god himself fond of conciseness - and brevity in his oracles, and is he not called LoxiasAs though derived from λοξός, slanting, - ambiguous; and see Roscher, s.v. - - because he avoids prolixity rather than obscurity? - And are not those who indicate by signs, without a - word, what must be done, - Cf. Diogenes Laertius, vii. 66. praised and admired - exceedingly? So Heracleitus,Diels, Frag. d. Vorsokratiker - 5, i. p. 144, A 3 b. when his fellowcitizens asked him to propose some opinion about - concord, mounted the platform, took a cup of cold - water, sprinkled it with barley-meal, stirred it with - penny-royal, drank it up, and departed, thus demonstrating to them that to be satisfied with whatever - they happen upon and not to want expensive things - is to keep cities in peace and concord. And Scilurus, - Cf.Moralia, 174 f and Nachstädt's note ad loc. - - king of the Scythians, left behind him eighty sons; - when he was dying, he asked for a bundle of spearshafts and bade his sons take it and break it in pieces, - tied closely together as the shafts were. When they - gave up the task, he himself drew all the spears out - one by one and easily broke them in two, thus revealing that the harmony and concord of his sons was a - strong and invincible thing, but that their disunion - would be weak and unstable. -

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If anyone will but review and recollect constantly these and similar instances, he may conceivably stop taking pleasure in foolish chatter. But as - for me, that famous case of the slave puts me utterly - to shame when I reflect what immense importance it - - - - is to pay attention to what is said and to be master of - our purpose. Pupius Piso, the orator, not wishing to - be troubled, ordered his slaves to speak only in - answer to questions and not a word more. Subsequently, wishing to pay honour to Clodius when he - was a magistrate, Piso gave orders that he be invited - to dinner and prepared what was, we may suppose, a - sumptuous banquet. When the hour came, the other - guests were present, but Clodius was still expected, - and Piso repeatedly sent the slave who regularly - carried invitations to see if Clodius was approaching. - And when evening came and he was finally despaired - of, Piso said to the slave, See here, did you give him - the invitation? - I did, said the slave. Why - hasn't he come then? - Because he declined. - Then why didn't you tell me at once? - Because - you didn't ask me that. So a Roman slave, but the - Athenian slave while digging will tell his master - On what terms the truce is made,Kock, - Com. Att. Frag., iii. p. 473; Cf. 518 f - 519 a, - infra. - - so great in all things is the force of habit. And of - this let us now speak. -

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For it is impossible to check the babbler by - gripping the reins, as it were; his disease must be - mastered by habituation. In the first place, then, - when questions are asked of neighbours, let him - accustom himself to remaining silent until all have - refused a response: - For counsel's aim is not that of a race,To see who can get to the goal first. - - as SophoclesNauck, Trag. Graec. Frag. - 2, p. 312, Frag. 772 (Frag. 856 ed. Pearson, vol. iii. p. 63). says, nor, indeed, is this the aim of - - - - speaking and answering. For in a race the victory is - his who comes in first; but here, if another makes a - sufficient answer, it is proper to join in the approval - and assent and so acquire the reputation of being a - friendly fellow. But if such an answer is not made, - then it is not invidious or inopportune both to point - out the answer others have not known and thus to fili - in the gap. And, in particular, let us be on our guard, - when someone else has been asked a question, that we - do not forestall him by taking the answer out of his - mouth. For perhaps there are other times also when - it is not seemly, another having been asked, to - shoulder him aside and volunteer ourselves, since we - shall seem to be casting a slur both on the man asked, - as being unable to furnish what is demanded of him, - and on the asker, as being ignorant of the source from - which he can get help; and, in particular, such precipitancy and boldness in answering questions smacks - of insolence. For one who tries to get in the answTer - ahead of the man who is questioned suggests, What - do you need him for? or What does he know? or - When I am present, no one else should be asked - about these matters. And yet we often ask people - questions, not because we need an answer, but to elicit - some friendly word from them, and because we wish - to draw them on to friendly converse, as Socrates did - with Theaetetus and Charmides. - Cf. Plato, Theaetetus, 143 d, Charmides, 154 e ff. So to take the - answer out of another's mouth, to divert another's - hearing and attract his attention and wrest it from - some other, is as bad as to run up and kiss someone - who wished to be kissed by somebody else, or to turn - toward yourself someone who was looking at another; - since, even if he who has been asked cannot give the - - - - information, it is proper to practise restraint and - conform oneself to the wish of the asker and thus to - encounter with modesty and decorum the situation, - an invitation, as it were, given to another. And - it is also true that if persons who are asked questions - make mistakes in their answers, they meet with just - indulgence; but he who voluntarily undertakes an - answer and anticipates another is unpleasant even if - he corrects a mistake, and if he makes a mistake - himself, he affords a malicious joy to one and all, and - becomes an object of ridicule. -

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Then the second matter for diligent practice - concerns our own answers; to these the chatterer - must pay very close attention: in the first place, that - he may not inadvertently give a serious answer to - those who provoke him to talk merely that they may - insolently ridicule him. - Cf.Moralia, 547 c. - For some persons who require no information, but merely to divert and amuse - themselves, devise questions and put them to men of - this sort to set going their foolish twaddle. Against - this talkers should be on their guard and not leap - upon a subject quickly, or as though grateful that it - is offered to them, but should first consider both the - character of the questioner and the necessity for the - question. And when it appears that the questioner - is really anxious to learn, the babbler must accustom - himself to stop and leave between the question and - the answer an interval, in which the asker may add - anything he wishes and he himself may reflect upon - his reply instead of overrunning and obscuring the - question by giving a long string of answers in a - hurry while the question is still being asked. For - although the Pythian priestess is accustomed to - - - - deliver some oracles on the instant, even before the - question is put-for the god whom she serves - Understands the dumb and hears when no man speaks - Cf. Herodotus, i. 47.- - yet the man who wishes to make a careful answer - must wait to apprehend exactly the sense and the - intent of him who asks the question, lest it befall, as - the proverb - Paroemiographi Graeci, i. p. 28; Kock, - Com. Att. Frag., iii. p. 494, ades. 454. has it, - They asked for buckets, but tubs were refused. - In any case this ravenous hunger for talking must be - checked so that it may not seem as though a stream - which has long been pressing hard upon the tongue - were being gladly discharged at the instance of the - question. Socrates, in fact, used to control his thirst - in this manner-he would not allow himself to drink - after exercise until he had drawn up and poured out - the first bucketful, so that his irrational part might - be trained to await the time dictated by reason. -

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Furthermore, there are three kinds of answers - to questions: the barely necessary, the polite, and - the superfluous. For example, if someone asks, Is - Socrates at home? one person may reply, as it - were unwillingly and grudgingly, Not at home. - And if he wishes to adopt the Laconic style, he may - omit the At home and only utter the bare negative. So the Spartans, when Philip wrote to ask if - they would receive him into their city, wrote a large - No on the paper and sent it back. Another will - answer more politely, He is not at home, but at the - bank, and if he wants to give fuller measure may - - - - add, waiting there for some guests. But your - over-officious and garrulous man, particularly if he - happens to have read Antimachus - The epic poet, a by-word for longwindedness: thus Catullus (95. 10) calls him - tumidus. - of Colophon, will - say, He is not at home, but at the bank, waiting for - some Ionian guests on whose behalf he has had a - letter from Alcibiades who is near Miletus staying - with Tissaphernes, - Cf.Life of Alcibiades, xxiv. (204 b-c). the satrap of the Great King, - who formerly used to help the Spartans, but now is - attaching himself to the Athenians because of Alcibiades. For Alcibiades desires to be restored to his - native country and therefore is causing Tissaphernes - to change sides. And he will run on, reciting at full - stretch the whole eighth book of Thucydides, and - deluge the questioner until, before he has done, - Miletus is at war again and Alcibiades exiled for the - second time. -

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- Regarding this tendency especially, one must keep - talkativeness within bounds by following the question - step by step and circumscribing the answer within a - circle to which the questioner's need gives the centre - and the radius. - Cf.Moralia, 524 e, 603 e, 776 f, 822 d, 1098 d. So when Carneades, - - Cf. Diogenes Laertius, iv. 63; for Carneades' noisiness Cf. - Moralia, 791 a-b. who had not - yet acquired a great reputation, was disputing in a - gymnasium, the director sent and bade him lower his - voice, which was a very loud one. And when Carneades said, Give me something to regulate my - voice, the director aptly rejoined, I am giving you - the person conversing with you. So, in making an - answer, let the wishes of the questioner provide the - regulation. - - - -

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Moreover, just as Socrates - Cf. Xenophon, Memorabilia, i. 3. 6; - Moralia, 124 d, 521 f, infra, 661 f. used to urge men - to be on their guard against those foods which induce - us to eat when we are not hungry, and against those - liquids which induce us to drink when we are not - thirsty, so it is with the babbler as regards subjects - for talk: those in which he takes most delight and - employs - ad nauseam - he should fear stoutly resist - when they stream in upon him. For example, military - men - Cf.Moralia, 546 d, 630 f ff. are great tellers of war-stories, and the Poet - introduces NestorFor example, Homer, Il., i. 269 ff. in that character, often narrating - his own deeds of prowess. Again, as one might expect, - those who have scored a victory in the law-courts or - have had some unexpected success at the courts of - governors or kings are attacked, as it were, by a - malady which never leaves them, by the desire to call - to mind and tell over and over again how they made - their entrance, how they were presented, how they - argued, how they held forth, how they confuted some - opponents or accusers, how they were applauded. - For their delight is far more loquacious than that - well-known insomnia in the comedy - Cf. Kock, Com. Att. Frag., iii. p. 48, Menander, Frag. 164 (p. 353 ed. Allinson): - Surely of all things insomnia is the most loquacious. At any rate, it has roused me and brings me here to tell my whole life from the very beginning. - : it often fans - itself into new flame and makes itself ever fresh with - each successive telling. They are, therefore, ready to - slip into such subjects on any pretext. For not only - Where one feels pain, there will he keep his hand, - A proverb, according to Stobaeus, vol. v. p. 860 ed. Hense, where see the note. - Ubi dolor, ibi digitus. - - - but also what causes pleasure draws the voice toward - itself and twists the tongue from a desire to dwell - perpetually on the joys of remembrance. So also - with lovers, who chiefly occupy themselves with conversation - - - - that recalls some memory of the objects of - their love; and if they cannot talk to human beings, - they will speak of their passion to inanimate things: - O dearest bed! - and - - O blessed lamp, Bacchis thought you a god, - - And greatest god you are if she thinks so.Kock, Com. Att. Frag., iii. p. 438, ades. 151, 152. - - -

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- There is, however, really not a pin's differenceLiterally - a white line on a white stone: Cf. Sophocles, Frag. 330 ed. Pearson (307 ed. Nauck) with the note; Plato, - Charmides, 154 b; Paroemiographi Graeci, i. pp. 109, 327. to - the chatterer what subjects may arise; nevertheless - he that has a greater weakness for one class of - subjects than for the other should be on his guard - against these subjects and force himself to hold back - and withdraw as far as possible from them, since they - are always able, because of the pleasure they give, - to lure him on to dilate upon them. And talkers - have this same difficulty with those subjects in which - they think that they surpass all others because of - some experience or acquired habit. For such a - person, being self-centred and vain, - - Will give the chief part of the day to that - - In which he chances to surpass himselfNauck, - Trag. Graec. Frag. - 2, p. 413, Euripides, Frag. 183. 2-3, from the Antiope; - Cf.Moralia, 43 b, 622 a, 630 b.: - - the great reader will spend it in narrating tales, the - literary expert in technical discussions, the wide - traveller and wanderer over the face of the earth in - stories of foreign parts. We must, therefore, be on - our guard against these subjects also, since garrulity - is enticed by them, like a beast making for familiar - - - - haunts. And Cyrus'sXenophon, Cyropaedia, i.4. 4; - Cf.Moralia, 632 c. - conduct was admirable, because he challenged his mates to match themselves - with him, not in those contests in which he was - superior, but in those in which he was less skilled - than they, so that he might cause no pain by surpassing them and might also have the advantage of - learning something. But the chatterer, on the contrary, if some topic comes up from which he can learn - and find out something he does not know, thrusts it - aside and diverts it, being unable to give even so - small a fee as silence, but he works steadily around - until he drives the conversation into the stale and - well-worn paths of twaddle. Just so, in my native - town, there was a man who chanced to have read two - or three books of Ephorus, and would always bore - everybody to death and put every dinner-party to - rout by invariably narrating the battle of Leuctra - and its sequel; so he got the nickname of Epameinondas. - With this chapter Cf. - chapters 18 and 19 of De Laude Ipsius (Moralia, 546 b-e) and the first part of - Quaestiones Conviv., ii. 1 (Moralia, 629 e - 632 c). -

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Nevertheless, this is the least of the evils, and - we should turn garrulity into these channels; for - talkativeness will be less unpleasant when its excesses - are in some learned subject. Yet such persons must - accustom themselves to do some writing and so argue - all by themselves. So AntipaterVon Arnim, - Stoic. Vet. Frag., iii. p. 244, Frag. 5. the Stoic, since, as - it seems, he could not and would not come to close - quarters with Carneades - Cf. Aulus Gellius, xvii. 15. 1. and his violent attacks - upon the Stoa, used to fill whole books with written - disputations against him, and so earned the sobriquet - of Pen-valiant. But with the talker, such shadowboxing - Cf. Plato, Laws, 830 a-c. - - - - with the pen and such alarums, by keeping - him away from the multitude, may perhaps make him - less of a daily burden to his associates, just as dogs - that vent their anger on sticks and stones are less - savage to men. And it will also be very advantageous for chatterers to frequent invariably the - company of their superiors and elders, out of respect - for whose opinion they will become accustomed to - silence. -

-

- And with these exercises in habituation it is proper - to intermix and entwine that well-known vigilance - and habit of reflection, at the very moment when we - are about to speak and the words are hurrying to our - lips, What is this remark that is so pressing and - importunate? What object is my tongue panting for? What good will come of its being said - or what ill of its being suppressed? For it is not - as though the remark were some oppressive weight - which one ought to get rid of, since it stays by you - all the same even if it is spoken; when men talk, it - is either for their own sake, because they need something, or to benefit their hearers, or they seek to - ingratiate themselves with each other by seasoning - with the salt of conversation the pastime or business - in which they happen to be engaged. But if a remark is neither useful to the speaker nor of serious - importance to the hearers, and if pleasure or charm is - not in it, why is it made? For the futile and purposeless can exist in speech as well as in deeds. -

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- And over and above all else we must keep at hand - and in our minds the saying of Simonides, - Cf.Moralia, 10 f, 125 d; 505 f, supra. that he - had often repented of speaking, but never of holding - - - - his tongue. We must remember also that practice is - master of all things and stronger than anything else; - since people can even get rid of hiccoughs and coughs - by resisting them resolutely and with much pain and - trouble. But silence, as Hippocrates - Cf.Moralia, 90 c-d. says, not only - prevents thirst, but also never causes sorrow and - suffering. - -

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+ CONCERNING TALKATIVENESS (DE GARRULITATE) +
+ INTRODUCTION

This charming essay, by far the best in the volume, suffers from only one defect, its length. Though Plutarch again and again, by his narrative skill and naïve or unconscious humour, will delight even those who have hardened their hearts against him (I mean his editors), he cannot at last resist the temptation to indulge in what he considered scientific analysis and enlightened exhortation. He is then merely dull. But, taken as a whole, the essay is surely a success, and as organic and skilful a performance as any in the Moralia.

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The work was written after De Curiositate and before De Tranquillitate, De Capienda ex Inimicis Utilitate, and De Laude Ipsius.I have thus combined the conclusions of Pohlenz, Brokate, and Hein. It stands in the Lamprias catalogue as No. 92.Mr C. B. Robinson’s translation, or paraphrase, of this and several other essays in this volume, arrived too late to be of service (see Plutarch, Selected Essays, Putnam, New York, 1937).

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It is a troublesome and difficult task that philosophy has in hand when it undertakes to cure garrulousness. For the remedy, words of reason, requires listeners; but the garrulous listen to nobody, for they are always talking. And this is the first symptom of their ailment: looseness of the tongue becomes impotence of the ears.It suits Plutarch’s humour in this passage, in which he speaks of garrulity as a disease, to invent one, and possibly two, pseudo-medical terms, ἀσιγησία, inability to keep silent, and ἀνηκοΐα, inability to listen. The figure is maintained in διαρρέουσι at the end of section d. Rouse suggests: And here is the first bad symptom in diarrhoea of the tongue - constipation of the ears. For it is a deliberate deafness, that of men who, I take it, blame Nature because they have only one tongue, but two ears.b If, then, EuripidesCf.Moralia, 39 b; von Arnim, Stoic. Vet. Frag., i. p. 68, Zeno, Frag. 310. was right when he said with reference to the unintelligent hearer, I could not fill a man who will not hold My wise words flooding into unwise ears, it would be more just to say to the garrulous man, or rather about the garrulous man, I could not fill a man who will not take My wise words flooding into unwise ears, or rather submerging, a man who talks to those who will not listen, and will not listen when others talk. For even if he does listen for a moment, when his loquacity is, as it were, at ebb, the rising tide immediately makes up for it many times over.

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They give the name of Seven-voicedA portico on the east side of the Altis; Cf. Pausanias, v. 21. 17, Pliny, Natural History, xxxvi. 15. 100. to the portico at Olympia which reverberates many times from a single utterance; and if but the least word sets garrulousness in motion, straightway it echoes round about on all sides, Touching the heart-strings never touched before.Cf. 456 c, 501 a, supra. Indeed one might think that babbler’s ears have no passage bored throughCf. Aristophanes, Thesm., 18: δίκην δὲ χοάνης ὦτα διετετρήνατο. to the soul, but only to the tongue.Cf. Philoxenus in Gnomologium Vaticanum, 547 (Wiener Stud., xi. 234). Consequently, while others retain what is said, in talkative persons it goes right through in a flux; then they go about like empty vessels,Cf. the proverb: Empty vessels make the loudest noise. void of sense, but full of noise.

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But if, however, we are resolved to leave no means untried, let us say to the babbler, Hush, child: in silence many virtues lie,Nauck, Trag. Graec. Frag. 2, p. 147, Sophocles, Frag. 78 (Frag. 81 ed. Pearson, vol. i. p. 50), from the Aleadae. and among them the two first and greatest, the merits of hearing and being heard; neither of these can happen to talkative persons, but even in that which they desire especially they fail miserably. For in other diseases of the soul,Cf. 519 d, infra. such as love of money, love of glory, love of pleasure, there is at least the possibility of attaining their desires, but for babblers this is very difficult: they desire listeners and cannot get them, since every one runs away headlong. If men are sitting in a public lounge or strolling about in a portico, and see a talker coming up, they quickly give each other the counter-sign to break camp. And just as when silence occurs in an assemblage they say that Hermes has joined the company, so when a chatterbox comes into a dinner-party or social gathering, every one grows silent, not wishing to furnish him a hold; and if he begins of his own accord to open his mouth, As when the North-wind blows along A sea-beaten headland before the storm,Cf. 455 a, supra. suspecting that they will be tossed about and sea-sick, they rise up and go out. And so it is a talker’s lot when travelling by land or sea, to find volunteer listeners neither as table-companions nor as tentmates, but only conscripts; for the talker is at you everywhere, catching your cloak, plucking your beard, digging you in the ribs. Then are your feet of the greatest value, as ArchilochusEdmonds, Elegy and Iambus, ii. p. 182, Frag. 132. says, and on my word the wise Aristotle will agree. For when Aristotle himself was annoyed by a chatterer and bored with some silly stories, and the fellow kept repeating, Isn’t it wonderful, Aristotle? There’s nothing wonderful about that, said Aristotle, but that anyone with feet endures you. To another man of the same sort, who said after a long rigmarole, Poor philosopher, I’ve wearied you with my talk, Heavens, no! said Aristotle, I wasn’t listening. In fact, if chatterers force their talk upon us, the soul surrenders to them the ears to be flooded from outside, but herself within unrolls thoughts of another sort and follows them out by herself. Therefore talkers do not find it easy to secure listeners who either pay attention or believe what they say; for just as they affirm that the seed of persons too prone to lusts of the flesh is barren, so is the speech of babblers ineffectual and fruitless.Cf.Life of Lycurgus, xix. (51 e-f).

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And yet Nature has built about none of our parts so stout a stockade as about the tongue,Cf.Commentarii in Hesiodum, 71 (Bernardakis, vol. vii. pp. 87-88). having placed before it as an outpost the teeth, so that when reason within tightens the reins of silence,Homer, Il., v. 226; σιγαλόεντα, of course, means glossy or shining, but here it is probably used as a playful pun on σιγή. if the tongue does not obey or restrain itself, we may check its incontinence by biting it till it bleeds. For EuripidesAdapted from Bacchae, 386, 388. says that disaster is the end, not of unbolted treasuries or storerooms, but of unbridled tongues. And those who believe that storerooms without doors and purses without fastenings are of no use to their owners, yet keep their mouths without lock or door, maintaining as perpetual an outflow as the mouth of the Black Sea, appear to regard speech as the least valuable of all things. They do not, therefore, meet with belief,Cf. 519 d, infra. which is the object of all speech. For this is the proper end and aim of speech, to engender belief in the hearer; but chatterers are disbelieved even if they are telling the truth. For as wheat shut up in a jarOr a pit, perhaps; Cf.Moralia, 697 d. is found to have increased in quantity, but to have deteriorated in quality, so when a story finds its way to a chatterer, it generates a large addition of falsehood and thereby destroys its credit.

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Again, every self-respecting and orderly man would, I think, avoid drunkenness. For while, according to some, anger lives next door to madness,Cf. Antiphanes, Frag. 295 (Kock, Com. Att. Frag., ii. p. 128): λύπη μανίας ὁμότοιχος εἶναί μοι δοκεῖ. drunkenness lives in the same house with it; or rather, drunkenness is madness, shorter in duration, but more culpable, because the will also is involved in it.Cf. Seneca, Epistulae Morales, lxxxiii. 18. And there is no fault so generally ascribed to drunkenness as that of intemperate and unlimited speech. For wine, says the Poet,Homer, Od., xiv. 463-466; Cf. Moralia, 645 a; Athenaeus, v. 179 e-f. Urges a man to sing, though he be wise, And stirs to merry laughter and the dance. And what is here so very dreadful? Singing and laughing and dancing? Nothing so far- But it lets slip some word better unsaidCf.De Vita et Poesi Homeri, 149 (Bernardakis, vol. vii. p. 421).: this is where the dreadful and dangerous part now comes in. And perhaps the Poet has here resolved the question debated by the philosophers,Cf. Chrysippus, Frag. Mor. 644, 712 (von Arnim, Stoic. Vet. Frag., iii. pp. 163, 179). the difference between being under the influence of wine and being drunk, when he speaks of the former as relaxation, but drunkenness as sheer folly. For what is in a man’s heart when he is sober is on his tongue when he is drunk, as those who are given to proverbs say.Leutsch and Schneidewin, Paroemiographi Graeci, i. p. 313; ii. pp. 219, 687. Nüchtern gedacht, voll gesagt. Therefore when BiasCf. the similar remark attributed to Demaratus in Moralia, 220 a=b and to Solon in Stobaeus, vol. iii. pp. 685-686 ed. Hense. kept silent at a drinking-bout and was taunted with stupidity by a chatterer, What fool, said he, in his cups can hold his tongue? And when a certain man at Athens was entertaining envoys from the king,Either Ptolemy Soter (Diogenes Laertius, vii. 24) or Antigonus (Stobaeus, iii. p. 680 ed. Hense). at their earnest request he made every effort to gather the philosophers to meet them; and while the rest took part in the general conversation and made their contributions to it, but ZenoFrag. 284 (von Arnim, op. cit., i. p. 64). kept silent, the strangers, pledging him courteously, said, And what are we to tell the king about you, Zeno? Nothing, said he, except that there is an old man at Athens who can hold his tongue at a drinking-party.

Thus silence is something profound and awesome and sober, but drunkenness is a babbler, for it is foolish and witless, and therefore loquacious also. And the philosophersCf.Moralia, 716 f; Chrysippus, Frag. Mor. 643 (von Arnim, op. cit., iii. p. 163). even in their very definition of drunkenness say that it is intoxicated and foolish talking; thus drinking is not blamed if silence attends the drinking, but it is foolish talk which converts the influence of wine into drunkenness. While it is true that the drunken man talks foolishness in his cups, the chatterer talks foolishness on all occasions, in the market-place, in the theatre, out walking, drunk or sober, by day, by night. As your physician, he is worse than the disease; as your ship-mate, more unpleasant than sea-sickness; his praises are more annoying than another’s blame: we certainly have greater pleasure in company with clever rascals than with honest chatterboxes. In Sophocles,Nauck, Trag. Graec. Frag. 2, p. 312, Frag. 771 (Frag. 855 ed. Pearson, vol. iii. p. 63); Cf.Moralia, 810 b. when Ajax uses boisterous language, Nestor, in soothing him, says in words which show his knowledge of character, I blame you not: ill your words, but good your deeds. But these are not our feelings toward the chatterer; on the contrary, the untimeliness of his words destroys and annuls all gratitude for any deed.

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Lysias once composed a speech for a litigant and gave it to him. The man read it through a number of times and came to Lysias in despair and said that the first time he read it the speech seemed to him wonderfully good, but on taking it up a second and third time it appeared completely dull and ineffectual. Well, said Lysias laughing, isn’t it only once that you are going to speak it before the jurors? And consider the persuasiveness and charm of Lysias! For he is one who, for my part, I say has a fair portion in the violet-tressed Muses.An anonymous fragment, attribtued to Sappho by Bergk ( Poet. Lyr. Gr., iii. p. 703), to Bacchylides by Diehl (Anthologia Lyrica, ii. p. 162); Cf. Edmonds, Lyra Graeca, iii. p. 429. And of the things said about the Poet this is the truest - that Homer alone has survived the fastidiousness of men,Cf. Pope’s Those oft are stratagems which error seem, Nor is it Homer nods, but we that dream, with the judgement of Horace, Ars Poetica, 359. since he is ever new and his charm is ever at its best; yet none the less, he spoke and proclaimed that famous remark about himself, I scorn to tell A tale again that’s once been clearly toldOd., xii. 452-453; Cf.Moralia, 764 a.; and he avoids and fears the satiety which lies in ambush for every tale, leading his hearers from one narrative to another and soothing away the ear’s surfeit by constant novelty. But babblers actually wear out our ears by their repetitions, just as though they were smudging palimpsests.Plutarch probably means that talkers wear out our ears by the repetitions of stale news, just as palimpsests are worn out by constant erasure. But not all points of the comparison are clear; Cf.Moralia, 779 c; Cicero, ad Fam., vii. 18. 2.

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Let this, then, be the first thing of which we remind them - that just as wine, discovered for the promotion of pleasure and good fellowship, is sometimes misused to produce discomfort and intoxication by thoseProbably referring to the συμποσίαρχος (Cf., for example, Moralia, 620 a ff.), or magister bibendi. who compel others to drink it undiluted in large quantities, so speech, which is the most pleasant and human of social ties, is made inhuman and unsocial by those who use it badly and wantonly, because they offend those whom they think they please, are ridiculed for their attempts at gaining admiration, and are disliked because of the very means they employ to gain affection. As, then, he can have no share in Aphrodite who uses her girdle to drive away and alienate those who seek his company, so he who arouses annoyance and hostility with his speech is no friend of the Muses and a stranger to art.

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Now of the other affections and maladies some are dangerous, some detestable, some ridiculous; but garrulousness has all these qualities at once; for babblers are derided for telling what everyone knows, they are hated for bearing bad news, they run into danger since they cannot refrain from revealing secrets. So it is that Anacharsis,A Scythian of high rank, who travelled widely in the pursuit of knowledge, and visited Athens in the time of Solon, circa 597 b.c. when he had been entertained and feasted at Solons house and lay down to sleep, was seen to have his left hand placed upon his private parts, but his right hand upon his mouth; for he believed, quite rightly, that the tongue needs the stronger restraint. It would not be easy, for example, to enumerate as many men who have been ruined by incontinent lust as is the number of cities and empires which a secret revealed has brought to destruction. When SullaCf.Life of Sulla, xiv. (460 c ff.). Athens was captured in 86 b.c. was besieging Athens, he had very little time to waste in the operations Since other labour was pressing,Homer, Od., xi. 54. Mithridates having ravaged Asia, and the party of Marius being again masters in Rome. But spies heard some old men in a barber’s shop remarking to each other that the HeptachalconThe position of the Heptachalcon is thought to be near the Peiraeic Gate, near which was also the heroön of Chalcodon; see Judeich, Topographie von Athen 2, p. 368, note 8. was unguarded and that the city was in danger of being captured at that point; and the spies brought word of this to Sulla, who at once brought up his forces at midnight, led in his army, and almost razed the city to the ground, filling it with carnage and corpses so that the Cerameicus ran with blood. And Sulla’s anger with the Athenians was due more to their words than to their deeds; for they used to revile himCf.Life of Sulla, xiii. (459 f - 460 a). and Metella,Sulla’s wife. leaping upon the walls and jesting, Sulla is a mulberry sprinkled with mealReferring to his complexion: blotches of red interspersed with white; Cf. Life of Sulla, ii. (451 f).; and with much similar idle banter they drew upon themselves, as PlatoLaws, 935 a and 717 d; Cf. the note on 456 d, supra. says, a very heavy penalty for the lightest of things, words.

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The loquacity of one man, again, prevented Rome from becoming free by the removal of Nero.This account differs in every way from the standard version in Tacitus, Annals, xv. 54 ff. For but one night remained, after which the tyrant was to die, and all preparations had been made; but the manPerhaps Subrius Flavus is meant (Annals, xv. 50). who was to kill him saw at the palace gates when on his way to the theatre a prisoner about to be led before Nero and lamenting his evil fortune. He approached the prisoner and whispered to him, Only pray, my good man, that to-day may pass by and to-morrow you will be thankful to me. So the prisoner grasped the intended meaning, and reflecting, I suppose, that He is a fool who leaves things close at hand To follow what is out of reach,Hesiod, Frag. 219 (Frag. 18, p. 278 ed. Evelyn-White in L.C.L.; Frag. 234 ed. Kinkel) from Eoae according to von Blumenthal, Hermes, xlix. 319. chose the surer rather than the more just way of safety. For he revealed to Nero what had been said to him by the man, who was immediately seized, and tortures and fire and the lash were applied to the conspirator as he denied, in the face of constraint, what he had revealed without constraint.

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ZenoOf Elea; Cf.Moralia, 1126 d, 1051 c; Diels, Frag. d. Vorsokrat. 5, i. p. 249, A 7; and Dougan’s note on Cicero, Tusc. Disp., ii. 22. 52. the philosopher, in order that even against his will no secret should be betrayed by his body when under torture, bit his tongue through and spat it out at the despot.Called by Plutarch Demylos of Carystus. And LeaenaCf. Pausanias, i. 23. 1; Athenaeus, 596 f; Leaena means lioness. She was Aristogeiton’s mistress. also has a splendid reward for her self-control. She was a courtesan belonging to the group led by Harmodius and Aristogeiton and shared in the conspiracy against the tyrantsHippias and Hipparchus; Cf. Thucydides, vi. 54-59; Aristotle, Ath. Pol., xviii. 2. - with her hopes, all a woman could do; for she also had joined in the revels about that noble mixing-bowl of ErosThe motive of Love runs through the entire story: Thettalus and Harmodius’s sister, Aristogeiton and Harmodius, Leaena and Aristogeiton. This was Eros’s mixing-bowl. and through the god had been initiated into the secrets which might not be revealed. When, therefore, the conspirators failed and were put to death, she was questioned and commanded to reveal those who still escaped detection; but she would not do so and continued steadfast, proving that those men had experienced a passion not unworthy of themselves in loving a woman like her. And the Athenians caused a bronze lionessSee Judeich, op. cit., p. 231. without a tongue to be made and set it up in the gates of the Acropolis, representing by the spirited courage of the animal Leaena’s invincible character, and by its tonguelessness her power of silence in keeping a holy secret.

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No spoken word, it is true, has ever done such service as have in many instances words unspokenCf.Moralia, 10 e-f, 125 d; 515 a, infra.; for it is possible at some later time to tell what you have kept silent, but never to keep silent what once has been spoken - that has been spilled, and has made its way abroad.Cf. Horace, Ars Poet., 390: nescit vox missa reverti. Hence, I think, in speaking we have men as teachers, but in keeping silent we have gods, and we receive from them this lesson of silence at initiations into the Mysteries. And the Poet f has made the most eloquent Odysseus the most reticent, and also his son and his wife and his nurse; for you hear the nurse saying,Eurycleia; adapted from Od., xix. 494. I’ll hold it safe like sturdy oak or iron. And Odysseus himself, as he sat beside Penelope, Did pity in his heart his wife in tears, But kept his eyes firm-fixed within their lids Like horn or iron.Od., xix. 210-212; Cf. 442 d-e, supra. So full of self-control was his body in every limb, and Reason, with all parts in perfect obedience and submission, ordered his eyes not to weep, his tongue not to utter a sound, his heart not to tremble or barkCf.Od., xx. 13, 16.: His heart remained enduring in obedience,Od., xx. 23; Cf. 453 d, supra. since his reason extended even to his irrational or involuntary movements and made amenable and subservient to itselfCf. 442 e, supra. both his breath and his blood. Of such character were also most of his companions; for even when they were dragged about and dashed upon the ground by the Cyclops,Cf.Od., ix. 289. they would not denounce Odysseus nor show that fire-sharpened instrument prepared against the monster’s eye, but preferred to be eaten raw rather than to tell a single word of the secret-an example of self-control and loyalty which cannot be surpassed. Therefore PittacusCf.Commentarii in Hesiodum, 71 (Bernardakis, vol. vii. p. 88); told also of Bias in Moralia, 38 b and 146 f. did not do badly, when the king of Egypt sent bini a sacrificial animal and bade him cut out the fairest and foulest meat, when he cut out and sent him the tongue, as being the instrument of both the greatest good and the greatest evil.

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And Ino in Euripides,Nauck, Trag. Graec. Frag. 2, p. 486, Frag. 413. 2; Cf.Moralia, 606 a. speaking out boldly concerning herself, says that she knows how to be Silent in season, to speak where speech is safe. For those who have received a noble and truly royal education learn first to be silent, and then to speak. For example, that famous king Antigonus,The One-eyed; Cf. Moralia, 182 b; Life of Demetrius, xxviii. (902 b-c). when his son asked him at what hour they were to break camp, said, What are you afraid of? That you alone may not hear the trumpet? This was not, surely, because he would not entrust a secret to the man to whom he intended to leave his kingdom? No, he was teaching his son to be self-controlled and guarded about such matters. And the old Metellus,Cf.Moralia, 202 a. when on a campaign he was asked some such question, said, If I thought my shirt was privy to that secret, I would have stripped it off and put it in the fire. And Eumenes,Cf.Life of Eumenes, vi., vii. (586 b ff.). when he heard that Cr at erus was advancing, told none of his friends, but pretended that it was Neoptolemi. For his soldiers despised Neoptolemus, but both respected the reputation of Craterus and admired his valour. No one else knew the truth, and they joined battle, won the victory, killed Craterus without knowing it, and only recognized him when he was dead. So successfully did silence manoeuvre the contest and keep hidden so formidable an opponent that his friends admired Eumenes for not forewarning them rather than blamed him. And even if some do blame you, it is better that men should criticize you when they are already saved through mistrust than that they should accuse you when they are being destroyed because you did trust them.

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Yet, speaking generally, who has left himself the right to speak out boldly against one who has not kept silent? If the story ought not to have been known, it was wrong for it to be told to another; and if you have let the secret slip from yourself and yet seek to confine it to another, you have taken refuge in another’s good faith when you have already abandoned your own. And if he turns out to be no better than yourself, you are deservedly ruined; if better, you are saved beyond all expectation, since you have found another more faithful on your own behalf than you yourself are. But this man is my friend. Yet he has another friend, whom he will likewise trust as I trust him; and his friend, again, will trust another friend. Thus, then, the story goes on increasing and multiplying by link after link of incontinent betrayal. For just as the monadCf.Moralia, 429 a, 1012 d-f. For the indeterminate dyad, see Aristotle, Met., 987 b 26 and 1081 a 14; A. E. Taylor, Philosophical Studies, pp. 130 ff; and for Plutarch’s understanding of the dyad see L. Robin, La Theorie platonicienne des idees et des nombres , pp. 648-651 (Notopoulos and Fobes). does not pass out of its own boundaries, but remains once and for all one (for which reason it is called a monad), and as the dyad is the indeterminate beginning of difference (for by doubling it at once shifts from unity to plurality), so a story confined to its first possessor is truly secret; but if it passes to another, it has acquired the status of rumour. The Poet,Homer, passim; on the formula, see the most recent discussions in Classical Philology, xxx. 215 ff., xxxii. 59 ff., Classical Quart., xxx. 1-3. in fact, says that words are winged: neither when you let go from your hands a winged thing is it easy to get it back again,Cf. Nauck, Trag. Graec. Frag. 2, p. 691, Euripides, Frag. 1044. nor when a word is let slip from the mouth is it possible to arrest and control it, but it is borne away Circling on swift wings,Cf.Moralia, 750 b; probably from the Epodes of Archilochus, Cf. Eusebius, Praep. Evang., xv. 4. 5; Edmonds, Elegy and Iambus, ii. p. 142. and is scattered abroad from one to another. So when a ship has been caught by a wind, they try to check it, deadening its speed with cables and anchors, but if a story runs out of harbour, so to speak, there is no roadstead or anchorage for it, but, carried away with a great noise and reverberation, it dashes upon the man who uttered it and submerges him in some great and terrible danger. With but a little torch one might set fire To Ida’s rock; and tell one man a tale, Soon all the town will know.Nauck, op. cit., p. 486, Euripides, Frag. 411, vv. 2-4, from the Ino; Cf. St. James, iii. 5, 6.

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The Roman SenateCf. the tale of Papirius Praetextatus, Aulus Gellius, i. 23. was once for many days debating in strict privacy a certain secret policy; and since the matter gave rise to much uncertainty and suspicion, a woman prudent in other respects, but yet a woman, kept pestering her husband and persistently begging to learn the secret. She vowed with imprecations upon herself that she would keep silent, and wept and moaned because she was not trusted. And the Roman, wishing to bring home her folly by proof, said, Wife, you have won; listen to a terrible and portentous matter. We have been informed by the priests that a lark has been seen flying about with a golden helmet and a spear; we are therefore examining the portent whether it be good or bad, and are in constant consultation with the augurs. But do you hold your tongue. So saying he went off to the Forum. But his wife at once seized the first maid to come into the room and beat her own breast and tore her hair. Alas, she cried, for my husband and my country! What will become of us? wishing, and in fact instructing, the maid to ask, Why, what has happened? So when the maid asked the question, she told the tale and added that refrain common to every babbler, Keep this quiet and tell it to no one! The little maid had scarcely left her when she herself tells the tale to that fellow servant who, she saw,had least to do; and this servant, in turn, told it to her lover who was paying a visit. WTith such speed was the story rolled outAs by the eccyclema on the Greek stage. into the Forum that it preceded its inventor: he was met by an acquaintance who said, Have you just now come down to the Forum from home? This very moment, said he. Then you have heard nothing? Why, is there any news? A lark has been seen flying about with a gold helmet and a spear and the magistrates are going to convene the senate about the matter. And the husband laughed and said, All praise to your speed, my wife! The story has even reached the Forum before me! So he interviewed the magistrates and relieved them of their anxiety; but, by way of punishing his wife, as soon as he entered home, he said, Wife, you have ruined me! The secret has been discovered to have been made public from my house; consequently I am to be exiled from my native land because you lack self-control. When she denied it and said, What, didn’t you hear it in company with three hundred others? Three hundred, nonsense! said he. You made such a fuss that I had to invent the whole story to try you out. Thus this man made trial of his wife cautiously and in complete safety, pouring, as it were into a leaky vessel, not wine or oil, but water.Plutarch is probably quoting a verse, as Wilamowitz has seen: ἐς ἀγγεῖον σαθρὸνοὐκ οἶνον οὐδ’ ἔλαιον ἀλλ’ ὕδωρ χέας

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But Fuivius,Fabius Maximus in Tacitus, Annals, i. 5, who relates the story quite differently. the friend of Caesar Augustus, heard the emperor, now an old man, lamenting the desolation of his house: two of his grandsonsGaius and Lucius Caesar. were dead, and Postumius,Postumus Agrippa; Cf. Tacitus, Annals, i. 3. the only one surviving, was in exile because of some false accusation, and thus he was forced to import his wife’s sonTiberius. into the imperial succession; yet he pitied his grandson and was planning to recall him from abroad. Fulvius divulged what he had heard to his own wife, and she to Livia; and Livia bitterly rebuked Caesar: if he had formed this design long ago, why did he not send for his grandson, instead of making her an object of enmity and strife to the successor to the empire. Accordingly, when Fulvius came to him in the morning, as was his custom, and said, Hail, Caesar, Caesar replied, Farewell, Fulvius.Ave, Caesar; Vale, Fulvi. And Fulvius took his meaning and went away; going home at once, he sent for his wife, Caesar has found out, he said, that I have not kept his secret, and therefore I intend to kill myself. It is right that you should, said his wife, since, after living with me for so long a time, you have not learned to guard against my incontinent tongue. But let me die first. And, taking the sword, she dispatched herself before her husband.

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Philippides,Cf. 517 b, infra; Moralia, 183 e; Life of Demetrius, xii. (894 d). the comic poet, therefore, made the right answer when King Lysimachus courteously asked him, What is there of mine that I may share with you? and he replied, Anything you like, Sire, except your secrets. And to garrulousness is attached also a vice no less serious than itself, inquisitiveness.Cf. 519 c, infra. For babblers wish to hear many things so that they may have many things to tell. And they go about tracking down and searching out especially those stories that have been kept hidden and are not to be revealed, storing up for their foolish gossip, as it were, a second-hand stock of hucksters’ wares; then, like children with a piece of ice,Proverbia Alexandr., i. 19 (Paroemiographi Graeci, i. p. 324); Cf. Pearson on Sophocles, Frag. 149 (153 ed. Nauck). they are neither able to hold it nor willing to let it go. Or rather, the secrets are like reptilesCf. Aesop, Fable 97 ed. Halm. which they catch and place in their bosoms, yet cannot confine them there, but are devoured by them; for pipefishCf. Aristotle, Historia Animalium, vi. 13 (567 b 23); De Generatione Animalium, iii. 4 (755 a 33). and vipers, they say, burst in giving birth, and secrets, when they escape, destroy and ruin those who cannot keep them.

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SeleucusCf. 489 a, supra. the Victorious lost his entire army and power in the battle against the Gauls; he tore off his crown with his own hands and fled on horseback with three or four companions. When he had travelled a long journey through winding ways and trackless wilds, at length becoming desperate from lack of food he approached a certain farmhouse. By chance he found the master himself and begged bread and water from him. And the farmer gave him lavishly both these and whatever else there was in a farmstead, and, while entertaining him hospitably, recognized the face of the king. In his joy at the fortunate chance of rendering service he could not restrain himself or dissemble as did the king, who wished to remain unknown, but he escorted the king to the highway and, on taking leave, said, Fare well, King Seleucus. And Seleucus, stretching out his right hand to him and drawing him towards himself as though to kiss him, gave a sign to one of his companions to cut off the man’s head with a sword s Still speaking his head was mingled with the dust.Homer, Il., x. 457. But if the man had remained silent at that time and had mastered himself for a little while, when the king later won success and regained power, he would have earned, I fancy, an even larger reward for his silence than for his hospitality.

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This man, it is true, had as something of an excuse for his incontinence his hopes and the friendly service he had rendered;

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but most talkers do not even have a reason for destroying themselves. For example, people were once talking in a barber’s shop about how adamantineCf.Life of Dion, vii. (961 a), x. (962 b); Aelian, Varia Historia, vi. 12. and unbreakable the despotism of Dionysius was. The barber laughed and said, Fancy your saying that about Dionysius, when I have my razor at his throat every few days or so! When Dionysius heard this, he crucified the barber.

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It is not strange that barbers are a talkative clan, for the greatest chatterboxes stream in and sit in their chairs, so that they are themselves infected with the habit. It was a witty answer, for instance, that King Archelaü;sCf.Moralia, 177 a. gave to a loquacious barber, who, as he wrapped his towel around him, asked, How shall I cut your hair, Sire? In silence, said Archelaüs. And it was a barberCf.Life of Nicias, xxx. (542 d-e). also who first announced the great disaster of the Athenians in Sicily, having learned it in the Peiraeus from a slave, one of those who had escaped from the island. Then the barber left his shop and hurried at full speed to the city, Lest another might win the glory of imparting the news to the city, and he come second.Homer, Il., xxii. 207. A panic naturally arose and the people gathered in assembly and tried to come at the origin of the rumour. So the barber was brought forward and questioned; yet he did not even know the name of his informant, but referred the origin to a nameless and unknown person. The assembly was enraged and cried out, Torture the cursed fellow! Put him on the rack! He has fabricated and concocted this tale! Who else heard it? Who believed it? The wheel was brought and the man was stretched upon it. Meanwhile there arrived bearers of the disastrous news, men who had escaped from the slaughter itself. All, therefore, dispersed, each to his private mourning, leaving the wretched fellow bound on the wheel. But when he was set free late in the day when it was already nearly evening, he asked the executioner if they had also heard how the general, Nicias, had died. Such an unconquerable and incorrigible evil does habit make garrulity.

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And yet, just as those who have drunk bitter and evil-smelling drugs are disgusted with the cups as well, so those who bear ill tidings cause disgust and hatred in those who hear them. Therefore SophoclesAntigone, 317-319: Creon and the Guard who brings news of the attempted burial of Polyneices are the speakers. has very neatly raised the question: Gu. Is it in ear or soul that you are stung?- Cr. But why seek to define where lies my pain?- Gu. The doer grieves your heart, I but your ears. Be that as it may, speakers also cause pain, just as doers do, but none the less there is no checking or chastening a loose tongue.

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The temple of Athena of the Brazen House at Sparta was discovered to have been plundered, and an empty flask was found lying inside. The large crowd which had quickly formed was quite at a loss, when one of the bystanders said, If you wish, I shall tell you what occurs to me about that flask. I think that the robbers, before undertaking so dangerous a task, drank hemlock and brought along wine, so that, if they should escape detection, by drinking the unmixed wine they might quench the poison and rid themselves of its evil effects,Cf.Moralia, 61 b, 653 a. and so might get away safely; but if they should be caught, that they might die an easy and painless death from the poison before they should be put to the torture. When he had said this, the explanation appeared so very complicated and subtle that it did not seem to come from fancy, but from knowledge; and the people surrounded him and questioned him one after another, Who are you? Who knows you? How did you come to know this? and at last he was put through so thorough an examination that he confessed to being one of the robbers.

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Were not the murderers of IbycusThe parallel accounts are collected by Edmonds, Lyra Graeca, ii. pp. 78 ff. caught in the same way? They were sitting in a theatre, and when cranes came in sight, they laughed and whispered to each other that the avengers of Ibycus were come. Persons sitting near overheard them, and since Ibycus had disappeared and now for a long time had been sought, they caught at this remark and reported it to the magistrates. And thus the slayers were convicted and led off to prison, not punished by the cranes, but compelled to confess the murder by the infirmity of their own tongues, as it were some Fury or spirit of vengeance. For as in the body the neighbouring parts are borne by attraction toward diseased and suffering parts, so the tongue of babblers, ever inflamed and throbbing, draws and gathers to itself some portion of what has been kept concealed and should not be revealed. Therefore the tongue must be fenced in, and reason must ever lie, like a barrier, in the tongue’s way, checking its flow and keeping it from slipping, in order that we may not be thought to be less sensible than geese,Cf.Moralia, 967 b. of whom they relate that when from Cilicia they cross Mt. Taurus, which is full of eagles, they take a great stone in their mouths to serve as a bolt or bridle for their scream, and pass over at night unobserved.

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Now if anyone were to ask, Who is the most wicked and the most abandoned man,Kock, Com. Att. Frag., iii. p. 544, ades. 774. no one would pass the traitor by and name anyone else. So EuthycratesAn error for Lasthenes; Plutarch mentions both traitors together in Moralia, 97 d. roofed his house with the timber he got from Macedon,For Macedonia as the source of timber supply, cf. Inscr. Graec., i2. 105. as DemosthenesDe Falsa Legatione, 265. says, and PhilocratesIbid. 229; Cf.Moralia, 668 a, 97 d. received much money and bought strumpets and fish; and to Euphorbus and Philagrus, who betrayed Eretria, the kingDarius I; Cf. Herodotus, vi. 101; Pausanias, vii. 10. 2. gave land. But the babbler is a traitor who volunteers his services without pay: he does not betray horsesPerhaps an allusion to Dolon’s betrayal of the horses of Rhesus; cf.Il., x. 436 ff. or city-walls, but divulges secrets connected with lawsuits, party strife, and political manoeuvres. No one thanks him, but he himself, if he can win a hearing, must owe thanks. The result is that the verse directed at the man who recklessly and injudiciously pours forth and squanders his own possessions, You are not generous: it’s your disease, You love to give,Epicharmus, Frag. 274: Kaibel, Com. Graec. Frag., i. p. 142. fits the foolish talker also: You are no friend or well-wisher in revealing this: it’s your disease, you love to be babbling and prating.

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But these remarks are not to be regarded as an accusation against garrulity, but an attempt to cure it; for we get well by the diagnosis and treatment of our ailments, but the diagnosis must come first; since no one can become habituated to shun or to eradicate from his soul what does not distress him, and we only grow distressed with our ailments when we have perceived, by the exercise of reason, the injuries and shame which result from them. Thus, in the present instance, we perceive in the case of babblers that they are hated when they wish to be liked, that they cause annoyance when they wish to please,Cf. 504 e, supra. that they are laughed at when they think they are admired, that they spend their money without any gain, that they wrong their friends, help their enemies, and destroy themselves. Consequently this is the first step in curing the disease - by the application of reason to discover the shameful and painful effects that result from it.

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And the second is that we must apply our reasoning powers to the effects of the opposite behaviour, always hearing and remembering and keeping close at hand the praises bestowed on reticence, and the solemn, holy, and mysteriousCf. 504 a, 505 f, supra. character of silence, remembering also that terse and pithy speakers and those who can pack much sense into a short speech are more admired and loved, and are considered to be wiser, than these unbridled and headstrong talkers. Plato,Cf.Protagoras, 342 e. in fact, commends such pithy men, declaring that they are like skilful throwers of the javelin, for what they say is crisp, solid, and compact.That is, they speak, as the acontist throws, with the sure aim which puts the adversary to rout with a single cast. And Lycurgus,Cf.Life of Lycurgus, xix. (51 d-e). constraining his fellowcitizens from their earliest childhood to acquire this clever habit by means of silence, made them concise and terse in speech. For just as the CeltiberiansCf. Diodorus, v. 33. 4. make steel from iron by burying it in the earth and then cleaning off the large earthy accumulation, so the speech of Spartans has no dross, but being disciplined by the removal of all superfluities, it is tempered to complete efficiency; for this capacity of theirs for aphoristic speech and for quickness and the ability to turn out a neat phrase in repartee is the fruit of much silence.

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And we must be careful to offer to chatterers examples of this terseness, so that they may see how charming and how effective they are. For example: The Spartans to Philip: Dionysius in Corinth.Cf. Tryphon apud Spengel, Rhetores Graeci, iii. p. 202; Quintilian, viii. 6. 52; Dionysius the Younger upon being expelled from Syracuse (Cf. Moralia, 783 d) kept a school in Corinth. The expression is somewhat like saying, Remember St. Helena. And again, when Philip wrote to them, If I invade Laconia, I shall turn you out, they wrote back, If. And when King DemetriusCf.Life of Demetrius, xlii. (909 c); Moralia, 233 e. In Moralia, 216 b, Agis (the Younger?) makes the remark to Philip. was annoyed and shouted, Have the Spartans sent only one envoy to me? the envoy replied undismayed, One to one.

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And among the men of old also sententious speakers are admired, and upon the temple of the Pythian Apollo the Amphictyons inscribed, not the Iliad and the Odyssey or the paeans of Pindar, but Know thyselfCf.Moralia, 408 e, 385 d, 164 b; Pausanias, x. 24. 1; Tryphon, l.c.; Plato, Charmides, 165 a. and Avoid extremes and Give a pledge and mischief is at hand,Cf.Moralia, 164 b. admiring, as they did, the compactness and simplicity of the expression which contains within a small compass a well-forged sentiment. And is not the god himself fond of conciseness and brevity in his oracles, and is he not called LoxiasAs though derived from λοξός, slanting, ambiguous; and see Roscher, s.v. because he avoids prolixity rather than obscurity? And are not those who indicate by signs, without a word, what must be done,Cf. Diogenes Laertius, vii. 66. praised and admired exceedingly? So Heracleitus,Diels, Frag. d. Vorsokratiker 5, i. p. 144, A 3 b. when his fellowcitizens asked him to propose some opinion about concord, mounted the platform, took a cup of cold water, sprinkled it with barley-meal, stirred it with penny-royal, drank it up, and departed, thus demonstrating to them that to be satisfied with whatever they happen upon and not to want expensive things is to keep cities in peace and concord. And Scilurus,Cf.Moralia, 174 f and Nachstädt’s note ad loc. king of the Scythians, left behind him eighty sons; when he was dying, he asked for a bundle of spearshafts and bade his sons take it and break it in pieces, tied closely together as the shafts were. When they gave up the task, he himself drew all the spears out one by one and easily broke them in two, thus revealing that the harmony and concord of his sons was a strong and invincible thing, but that their disunion would be weak and unstable.

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If anyone will but review and recollect constantly these and similar instances, he may conceivably stop taking pleasure in foolish chatter. But as for me, that famous case of the slave puts me utterly to shame when I reflect what immense importance it is to pay attention to what is said and to be master of our purpose. Pupius Piso, the orator, not wishing to be troubled, ordered his slaves to speak only in answer to questions and not a word more. Subsequently, wishing to pay honour to Clodius when he was a magistrate, Piso gave orders that he be invited to dinner and prepared what was, we may suppose, a sumptuous banquet. When the hour came, the other guests were present, but Clodius was still expected, and Piso repeatedly sent the slave who regularly carried invitations to see if Clodius was approaching. And when evening came and he was finally despaired of, Piso said to the slave, See here, did you give him the invitation? I did, said the slave. Why hasn’t he come then? Because he declined. Then why didn’t you tell me at once? Because you didn’t ask me that. So a Roman slave, but the Athenian slave while digging will tell his master On what terms the truce is made,Kock, Com. Att. Frag., iii. p. 473; Cf. 518 f - 519 a, infra. so great in all things is the force of habit. And of this let us now speak.

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For it is impossible to check the babbler by gripping the reins, as it were; his disease must be mastered by habituation. In the first place, then, when questions are asked of neighbours, let him accustom himself to remaining silent until all have refused a response: For counsel’s aim is not that of a race,To see who can get to the goal first. as SophoclesNauck, Trag. Graec. Frag. 2, p. 312, Frag. 772 (Frag. 856 ed. Pearson, vol. iii. p. 63). says, nor, indeed, is this the aim of speaking and answering. For in a race the victory is his who comes in first; but here, if another makes a sufficient answer, it is proper to join in the approval and assent and so acquire the reputation of being a friendly fellow. But if such an answer is not made, then it is not invidious or inopportune both to point out the answer others have not known and thus to fili in the gap. And, in particular, let us be on our guard, when someone else has been asked a question, that we do not forestall him by taking the answer out of his mouth. For perhaps there are other times also when it is not seemly, another having been asked, to shoulder him aside and volunteer ourselves, since we shall seem to be casting a slur both on the man asked, as being unable to furnish what is demanded of him, and on the asker, as being ignorant of the source from which he can get help; and, in particular, such precipitancy and boldness in answering questions smacks of insolence. For one who tries to get in the answTer ahead of the man who is questioned suggests, What do you need him for? or What does he know? or When I am present, no one else should be asked about these matters. And yet we often ask people questions, not because we need an answer, but to elicit some friendly word from them, and because we wish to draw them on to friendly converse, as Socrates did with Theaetetus and Charmides.Cf. Plato, Theaetetus, 143 d, Charmides, 154 e ff. So to take the answer out of another’s mouth, to divert another’s hearing and attract his attention and wrest it from some other, is as bad as to run up and kiss someone who wished to be kissed by somebody else, or to turn toward yourself someone who was looking at another; since, even if he who has been asked cannot give the information, it is proper to practise restraint and conform oneself to the wish of the asker and thus to encounter with modesty and decorum the situation, an invitation, as it were, given to another. And it is also true that if persons who are asked questions make mistakes in their answers, they meet with just indulgence; but he who voluntarily undertakes an answer and anticipates another is unpleasant even if he corrects a mistake, and if he makes a mistake himself, he affords a malicious joy to one and all, and becomes an object of ridicule.

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Then the second matter for diligent practice concerns our own answers; to these the chatterer must pay very close attention: in the first place, that he may not inadvertently give a serious answer to those who provoke him to talk merely that they may insolently ridicule him.Cf.Moralia, 547 c. For some persons who require no information, but merely to divert and amuse themselves, devise questions and put them to men of this sort to set going their foolish twaddle. Against this talkers should be on their guard and not leap upon a subject quickly, or as though grateful that it is offered to them, but should first consider both the character of the questioner and the necessity for the question. And when it appears that the questioner is really anxious to learn, the babbler must accustom himself to stop and leave between the question and the answer an interval, in which the asker may add anything he wishes and he himself may reflect upon his reply instead of overrunning and obscuring the question by giving a long string of answers in a hurry while the question is still being asked. For although the Pythian priestess is accustomed to deliver some oracles on the instant, even before the question is put-for the god whom she serves Understands the dumb and hears when no man speaksCf. Herodotus, i. 47.- yet the man who wishes to make a careful answer must wait to apprehend exactly the sense and the intent of him who asks the question, lest it befall, as the proverbParoemiographi Graeci, i. p. 28; Kock, Com. Att. Frag., iii. p. 494, ades. 454. has it, They asked for buckets, but tubs were refused. In any case this ravenous hunger for talking must be checked so that it may not seem as though a stream which has long been pressing hard upon the tongue were being gladly discharged at the instance of the question. Socrates, in fact, used to control his thirst in this manner-he would not allow himself to drink after exercise until he had drawn up and poured out the first bucketful, so that his irrational part might be trained to await the time dictated by reason.

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Furthermore, there are three kinds of answers to questions: the barely necessary, the polite, and the superfluous. For example, if someone asks, Is Socrates at home? one person may reply, as it were unwillingly and grudgingly, Not at home. And if he wishes to adopt the Laconic style, he may omit the At home and only utter the bare negative. So the Spartans, when Philip wrote to ask if they would receive him into their city, wrote a large No on the paper and sent it back. Another will answer more politely, He is not at home, but at the bank, and if he wants to give fuller measure may add, waiting there for some guests. But your over-officious and garrulous man, particularly if he happens to have read AntimachusThe epic poet, a by-word for longwindedness: thus Catullus (95. 10) calls him tumidus. of Colophon, will say, He is not at home, but at the bank, waiting for some Ionian guests on whose behalf he has had a letter from Alcibiades who is near Miletus staying with Tissaphernes,Cf.Life of Alcibiades, xxiv. (204 b-c). the satrap of the Great King, who formerly used to help the Spartans, but now is attaching himself to the Athenians because of Alcibiades. For Alcibiades desires to be restored to his native country and therefore is causing Tissaphernes to change sides. And he will run on, reciting at full stretch the whole eighth book of Thucydides, and deluge the questioner until, before he has done, Miletus is at war again and Alcibiades exiled for the second time.

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Regarding this tendency especially, one must keep talkativeness within bounds by following the question step by step and circumscribing the answer within a circle to which the questioner’s need gives the centre and the radius.Cf.Moralia, 524 e, 603 e, 776 f, 822 d, 1098 d. So when Carneades,Cf. Diogenes Laertius, iv. 63; for Carneades’ noisiness Cf. Moralia, 791 a-b. who had not yet acquired a great reputation, was disputing in a gymnasium, the director sent and bade him lower his voice, which was a very loud one. And when Carneades said, Give me something to regulate my voice, the director aptly rejoined, I am giving you the person conversing with you. So, in making an answer, let the wishes of the questioner provide the regulation.

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Moreover, just as SocratesCf. Xenophon, Memorabilia, i. 3. 6; Moralia, 124 d, 521 f, infra, 661 f. used to urge men to be on their guard against those foods which induce us to eat when we are not hungry, and against those liquids which induce us to drink when we are not thirsty, so it is with the babbler as regards subjects for talk: those in which he takes most delight and employs ad nauseam he should fear stoutly resist when they stream in upon him. For example, military menCf.Moralia, 546 d, 630 f ff. are great tellers of war-stories, and the Poet introduces NestorFor example, Homer, Il., i. 269 ff. in that character, often narrating his own deeds of prowess. Again, as one might expect, those who have scored a victory in the law-courts or have had some unexpected success at the courts of governors or kings are attacked, as it were, by a malady which never leaves them, by the desire to call to mind and tell over and over again how they made their entrance, how they were presented, how they argued, how they held forth, how they confuted some opponents or accusers, how they were applauded. For their delight is far more loquacious than that well-known insomnia in the comedyCf. Kock, Com. Att. Frag., iii. p. 48, Menander, Frag. 164 (p. 353 ed. Allinson): Surely of all things insomnia is the most loquacious. At any rate, it has roused me and brings me here to tell my whole life from the very beginning.: it often fans itself into new flame and makes itself ever fresh with each successive telling. They are, therefore, ready to slip into such subjects on any pretext. For not only Where one feels pain, there will he keep his hand,A proverb, according to Stobaeus, vol. v. p. 860 ed. Hense, where see the note. Ubi dolor, ibi digitus. but also what causes pleasure draws the voice toward itself and twists the tongue from a desire to dwell perpetually on the joys of remembrance. So also with lovers, who chiefly occupy themselves with conversation that recalls some memory of the objects of their love; and if they cannot talk to human beings, they will speak of their passion to inanimate things: O dearest bed! and O blessed lamp, Bacchis thought you a god, And greatest god you are if she thinks so.Kock, Com. Att. Frag., iii. p. 438, ades. 151, 152.

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There is, however, really not a pin’s differenceLiterally a white line on a white stone: Cf. Sophocles, Frag. 330 ed. Pearson (307 ed. Nauck) with the note; Plato, Charmides, 154 b; Paroemiographi Graeci, i. pp. 109, 327. to the chatterer what subjects may arise; nevertheless he that has a greater weakness for one class of subjects than for the other should be on his guard against these subjects and force himself to hold back and withdraw as far as possible from them, since they are always able, because of the pleasure they give, to lure him on to dilate upon them. And talkers have this same difficulty with those subjects in which they think that they surpass all others because of some experience or acquired habit. For such a person, being self-centred and vain, Will give the chief part of the day to that In which he chances to surpass himselfNauck, Trag. Graec. Frag. 2, p. 413, Euripides, Frag. 183. 2-3, from the Antiope; Cf.Moralia, 43 b, 622 a, 630 b.: the great reader will spend it in narrating tales, the literary expert in technical discussions, the wide traveller and wanderer over the face of the earth in stories of foreign parts. We must, therefore, be on our guard against these subjects also, since garrulity is enticed by them, like a beast making for familiar haunts. And Cyrus’sXenophon, Cyropaedia, i.4. 4; Cf.Moralia, 632 c. conduct was admirable, because he challenged his mates to match themselves with him, not in those contests in which he was superior, but in those in which he was less skilled than they, so that he might cause no pain by surpassing them and might also have the advantage of learning something. But the chatterer, on the contrary, if some topic comes up from which he can learn and find out something he does not know, thrusts it aside and diverts it, being unable to give even so small a fee as silence, but he works steadily around until he drives the conversation into the stale and well-worn paths of twaddle. Just so, in my native town, there was a man who chanced to have read two or three books of Ephorus, and would always bore everybody to death and put every dinner-party to rout by invariably narrating the battle of Leuctra and its sequel; so he got the nickname of Epameinondas.With this chapter Cf. chapters 18 and 19 of De Laude Ipsius (Moralia, 546 b-e) and the first part of Quaestiones Conviv., ii. 1 (Moralia, 629 e - 632 c).

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Nevertheless, this is the least of the evils, and we should turn garrulity into these channels; for talkativeness will be less unpleasant when its excesses are in some learned subject. Yet such persons must accustom themselves to do some writing and so argue all by themselves. So AntipaterVon Arnim, Stoic. Vet. Frag., iii. p. 244, Frag. 5. the Stoic, since, as it seems, he could not and would not come to close quarters with CarneadesCf. Aulus Gellius, xvii. 15. 1. and his violent attacks upon the Stoa, used to fill whole books with written disputations against him, and so earned the sobriquet of Pen-valiant. But with the talker, such shadowboxingCf. Plato, Laws, 830 a-c. with the pen and such alarums, by keeping him away from the multitude, may perhaps make him less of a daily burden to his associates, just as dogs that vent their anger on sticks and stones are less savage to men. And it will also be very advantageous for chatterers to frequent invariably the company of their superiors and elders, out of respect for whose opinion they will become accustomed to silence.

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And with these exercises in habituation it is proper to intermix and entwine that well-known vigilance and habit of reflection, at the very moment when we are about to speak and the words are hurrying to our lips, What is this remark that is so pressing and importunate? What object is my tongue panting for? What good will come of its being said or what ill of its being suppressed? For it is not as though the remark were some oppressive weight which one ought to get rid of, since it stays by you all the same even if it is spoken; when men talk, it is either for their own sake, because they need something, or to benefit their hearers, or they seek to ingratiate themselves with each other by seasoning with the salt of conversation the pastime or business in which they happen to be engaged. But if a remark is neither useful to the speaker nor of serious importance to the hearers, and if pleasure or charm is not in it, why is it made? For the futile and purposeless can exist in speech as well as in deeds.

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And over and above all else we must keep at hand and in our minds the saying of Simonides,Cf.Moralia, 10 f, 125 d; 505 f, supra. that he had often repented of speaking, but never of holding his tongue. We must remember also that practice is master of all things and stronger than anything else; since people can even get rid of hiccoughs and coughs by resisting them resolutely and with much pain and trouble. But silence, as HippocratesCf.Moralia, 90 c-d. says, not only prevents thirst, but also never causes sorrow and suffering.

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- Of garrulity, or talkativeness - -
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IT is a troublesome and difficult task that philosophy - undertakes in going about to cure the disease, or rather - itch, of intemperate rating. For that words, which are - the sole remedy against it, require attention; but they who - are given to prate will hear nobody, as being a sort of - people that love to be always talking themselves. So that - the principal vice of loquacious persons is this, that their - ears are stopped to every thing else but their own impertinencies; which I take to be a wilful deafness in men, - controlling and contradicting Nature, that has given us two - ears, though but one tongue. Therefore it was that Euripides spoke very right to a certain stupid hearer of his: - - - Impossible it is to fill that brain, - - That in a moment lets out all again; - - 'Tis but the words of wisdom to unfold - - Unto a fool, whose skull will nothing hold. - Euripides, Frag. 891. - - -

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More justly and truly might I say to an idle prate-too-fast, - or rather concerning such a fellow: - - - In vain I seek to fill thy sieve-like brain, - - That in a moment lets out all again; - - Infusing wisdom into such a skull - - As leaks so fast, it never will be full. - - -

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Much more may he be said to spill his instructions over - (rather than pour them into) a man, who is always talking - to those that do not hear, and never hears when others - - - - talk. For so soon as a wise man has uttered any thing, be - it never so short, garrulity swallows it forthwith like the - sea, and throws it up again threefold, with the violence of - a swelling tide. Such was the portico at Olympia, called - Heptaphonos, by the reverberation of one single voice - causing no less than seven distinct echoes. And in like - manner, if the least word light into the ears of an impertinent babbler, presently all the room rings with it, and he - makes such a din, - - - That soon the jangling noise untunes the strings - - Of minds sedately fixt on better things. - - -

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Insomuch that we may say, that the conduits and conveyances of their hearing reach not to the souls, but only to - their tongues. Therefore it is that other people retain - what is spoken to them; whereas, whatever is said to talkative people runs through them as through a cullender; - and then they run about from place to place, like empty - vessels void of sense or wit, but making a hideous noise.

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However, in hopes that there is yet some room left - to try an experiment for the cure of this distemper, let us - begin with this golden sentence to the impertinent prater - - - Be silent, boy, and thou wilt find i' th' end, - - What benefits on silent lips attend. - From the Aleadae of Sophocles, Frag. 79. - - -

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Among these benefits two of the first and chiefest are to - hear and to be heard. To neither of which can these - talkative companions ever attain; so unhappy they are - still to meet with disappointments, though they desire a - thing never so much. For as for those other distempers - of the soul, such as avarice, ambition, and exorbitant love - of pleasure, they have this happiness, to enjoy what they - so eagerly covet. But this is that which most afflicts these - idle rattlers, that being desirous of nothing more than - of company that will hear them prate, they can never meet - with it, in regard that all men avoid their society; and - - - - whether sitting in a knot together or walking, so soon as - they behold a prattler advancing towards them, they presently give warning to each other and adjourn to another - place. And as, when there happens a deep silence in any - assembly, so that all the company seems to be mute, we - say that Mercury is got among them; so when a fool, full - of noise and talk, enters into any room where friends and - acquaintance are met to discourse or else to feast and be - merry, all people are hushed of a sudden, as afraid of giving him any occasion to set his tongue upon the career. - But if he once begin to open his mouth, up they rise and - away they trip, like seamen foreseeing a sudden storm and - rolling of the waves, when they hear the north wind begin to whistle from some adjoining promontory, and hastening into harbor. Whence it comes to pass, that he - never can meet with any that are willing either to eat or - drink or lodge with him in the same room, either upon the - road or upon a voyage, unless constrained thereto by necessity. For so importunate he is in all places, that sometimes he will pull you by the coat, sometimes by the beard, - and sometimes be hunching your sides, to make you speak. - How highly then are to be prized a swift pair of legs, according to the saying of Archilochus! Nay, by Jove, it - was the opinion of wise Aristotle himself. For he being - perplexed with an egregious prater, and tired out with his - absurd stories and idle repetitions of, And is not this a - wonderful thing, Aristotle?—No wonder at all, said he, - is this; but if a man should stand still to hear you prate - thus, who had legs to run away, that were a wonder indeed. - To another of the same stamp that, after a long tale of a - roasted horse, excused himself by saying that he was afraid - he had tired him with his prolixity; No, upon my word, - quoth the philosopher, for I never minded what you said. - On the other side, should it so fall out that there was no - avoiding the vexation of one of these chattering fops, Nature - - - - has afforded us this happiness, that it is in the power - of the soul to lend the outward ears of the body, to endure - the brunt of the noise, while she retires to the remoter - apartments of the mind, and there employs herself in better and more useful thoughts. By which means those - sonorous babblers are at the same time disappointed, as - well of auditors, as of people that believe what they say. - All men look upon their vain babbling with the same opinion that they have of the seed of people insatiably addicted - to the use of women; for as the one is barren and useless - for generation, so is the other void of the end of discourse, - altogether frivolous and impertinent.

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And yet there is no member of human bodies that - Nature has so strongly enclosed within a double fortification, as the tongue, entrenched within with a barricado of - sharp teeth, to the end that, if it refuses to obey and keep - silent when reason presses the glittering reins within, - we should fix our teeth in it till the blood comes, rather - than suffer the inordinate and unseasonable din. For, according to the saying of Euripides, - - - Our miseries do not spring - - From houses wanting locks or bolts; - - But from unbridled tongues, - - Ill used by prating fools and dolts. - - -

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And truly, I must tell you, that they who think that houses - without doors, and purses without strings, are of no use to - their masters, yet at the same time set neither fence nor - door before their lips, but suffer a continual torrent of vain - and idle discourse to flow through them, like the perpetual flux of water through the mouth of the Pontic sea, seem - to me to have the least esteem for human speech of all - men in the world. Whence it comes to pass that they - never gain belief, which is the end of all discourse. For - the main scope and intention of all men that speak is to - - See Eurip. Bacchae, 385. - - - - gain a belief of what they utter with those that hear them; - whereas talkative noise-makers are never believed, let - them speak never so much truth. For as wheat, when - crowded into a musty vessel, is found to exceed in measure, but to be unwholesome for use; so the discourse of a - loquacious person swells and enlarges itself with lies and - falsehood, but in the mean time it loses all force of persuasion.

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Then again, there is no man of modesty and civility but would be careful of preserving himself from - drunkenness. For anger, as some are of opinion, is - the next neighbor to madness, while drunkenness doth - dwell in the very same house with it; or rather, drunkenness is madness itself, inferior to it in continuance of time, - yet far exceeding it as it is voluntary, since it is a madness - of our own choice. Now there is nothing for which drunkenness is so much abominated and decried, as for that - it is the cause of inordinate and unlimited babbling and - prating. - - - Heated with wine, the man at other times - - Both wise and grave sings loose and wanton rhymes; - - lie minds not loud indecent laughter then, - - Nor mimic dancing, scorned by sober men. - See Odyss. XIV. 464. - - -

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And yet both singing, laughing, and dancing are all but - trifles to that which follows, the consequences of which - are oft-times fatal: - - - He blurts those secrets forth, which once revealed, - - Too late he wishes they had been concealed. - - -

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This is that which oftentimes proves dangerous, if not - terrible, to the discoverer. And who knows but that the - poet might here design to resolve a question much disputed among philosophers,—that is to say, what the difference is between being tipsy and stark drunk,—by - attributing to the former only mirth and jollity of humor, - - - - but branding the latter with the foul reproach of noxious - babbling? For, according to the proverb, - - - What the sober heart conceals, - - That the drunken heart reveals. - - -

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Wherefore it is reported of Bias, that sitting very silent at - a compotation, drinking only when it came to his turn, and - being laughed at by one whose tongue ran at random, who - for his silence called him mope and fool, he made this reply: Find me out that fool, said he, that e'er could hold - his tongue in his cups.

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A citizen of Athens, having invited the king of Persia's - ambassadors to a magnificent feast, at their request gave - the same invitation to the most eminent philosophers in - the city, to bear them company. Now, when all the rest - were propounding of themes, and raising arguments pro - and con, and others were maintaining of paradoxes to show - their wit and learning, only Zeno sat still, so reserved and - mute that the ambassadors took notice of it; and thereupon, after they thought they had opened his heart with - two or three lusty brimmers, Pray tell us, Zeno, said they, - what report we shall make concerning thee to our master? - To whom Zeno: Nothing more, said he, but that there - was an old man at Athens that could hold his tongue in - the midst of his cups. Such profound and divine mysterious virtues are silence and sobriety; whereas drunkenness - is loquacious, void of reason and understanding, and - therefore full of jangling and impertinent tautologies. - Wherefore the philosophers, when they come to define - drunkenness, call it vain talk over wine. So that drinking is not condemned, provided a man keep himself within - the bounds of silence; only vain and silly discourse makes - wine-bibbing to be drunkenness. He then that is drunk - talks idly over his wine; but the babbler does it everywhere,—in the market-place, at the theatre, in the public - walks, as well by night as by day. If he be a physician, - - - - certainly he is more troublesome than the disease; if your - companion in a voyage, more insupportable than the - qualms occasioned by the tumbling of the sea. If he - praise thee, his panegyric is more offensive than the - reproaches of another. It is a greater pleasure to - converse with vicious men, so they be discreet in their language, than with twaddlers, though never so honest. Therefore Nestor in Sophocles, desirous to appease exasperated - Ajax, mildly thus rebuked him: - - - I blame thee not, for though thy words are ill, - - Thy deeds bespeak thee brave and valiant still. - From Sophocles Frag. 770. - - -

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But there is not the same excuse to be made for a vain - babbling fellow; for the ill government of his tongue corrupts and vitiates all the merits of his actions.

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Lysias had given to a certain accused criminal an - oration of his own writing. He, having read it several - times over, came to Lysias very much dejected, and told - him that, upon his first perusal of it, it seemed to him - to be a most admirable piece; but after he had read it - three or four times over, he could see nothing in it but - what was very dull and insipid. To whom Lysias, smiling: What, said he, is not once enough to speak it before - the judges? And yet do but consider the persuasive eloquence and grace that is in Lysias's writing, and then I - may be bold to affirm, - - - That no man living e'er was favored more - - By sacred Muse that violet garlands wore. - - -

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Certain it is that, of all the commendations that were ever - given to Homer, this is the truest, that he alone avoided - being irksome to his readers, as one that was always new - and still flourishing, as it were in the prime of poetic - beauty. And yet in speaking thus of himself, - - - I hate vain repetitions, fondly made, - - Of what has been already plainly said, - Odyss. XII. 452. - - -

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he shows how careful he is to shun that satiety which, as - it were, lies in wait for all speech, alluring the ear from - one relation into another, and still recreating the reader - with fresh variety, in such a manner that he never thinks - himself satisfied. Whereas men that let their tongues - run at random rend and tear the ears with their tautologies, like those that, after writing-tables have been newly - cleansed and wiped, deface them again with their impertinent scrawls and scratches.

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And therefore we would have them to remember this - in the first place, that, as they who constrain men to guzzle down wine unmixed with water, and to excess, are the - occasion that what was bestowed at first on men as a blessing, to excite mirth and rejoice the heart, becomes a mischief, creating sadness and causing drunkenness; so they - that make an ill and inconsiderate use of speech, which is - the most delightful means of human converse, render it - both troublesome and unsociable, molesting those whom - they think to gratify, derided by those whose esteem and - admiration they covet, and offensive to such whose love - and friendship they seek. And therefore, as he may be - truly said to be no favorite of Venus, who with the girdle - of the Goddess, wherein are all manner of allurements, - drives and chases away his familiar acquaintance from his - society; so he that vexes others with his loose and extravagant talk may be as truly said to be a rustic, wanting altogether education and breeding.

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Now then, among all other passions and maladies, - some are dangerous, others hateful, and others ridiculous; - but in foolish prating all these inconveniences concur. Praters are derided when they make relations of - common matters; they are hated for bringing unwelcome - tidings; they are in danger for divulging of secrets. - Whereas Anarcharsis, being feasted by Solon, was esteemed a wise man, for that, as he lay asleep after the - - - - banquet was over, he was seen with his left hand over his - privy parts, and his right hand laid upon his mouth; deeming, as indeed he rightly believed, that his tongue required - the stronger curb. For though it would be a hard task to - reckon up how many men have perished through the venereal intemperance, yet I dare say it would be almost as - difficult to tell how many cities and States have been demolished and totally subverted by the inconsiderate blurting out of a secret.

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Sylla besieged Athens at a time when it was certain that - he could not lie long before the city, by reason that other - affairs and troubles called him another way. For on the - one side, Mithridates ravaged Asia; on the other, Marius's - party had made themselves masters of Rome. But it happened, that certain old fellows being met together in a - barber's shop, among other discourse, blabbed it out, that - the Heptachalcon was ill guarded, and that the city was in - great danger of a surprise in that part. Which being - overheard and reported to Sylla by certain of his spies, he - presently brought all his forces on that side, and about - midnight, after a sharp assault, entered the city with his - whole army, and it was a thousand to one but that he had - laid it in ashes. However, he filled it with the carcasses - of the slain, and made the Ceramicus run with blood; - being highly incensed against the Athenians, more for their - reproachful language than their military opposition. For - they had abused both him and his wife Metella, getting up - upon the walls and calling him mulberry strewed with - dust meal, with many other provoking scoffs of the same - nature; and merely for a few words—which, as Plato - observes, are the lightest things in the world—they drew - upon their heads the severest punishment.

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The tongue of one man prevented Rome from recovering - her freedom by the destruction of Nero. For there was - but one night to pass before Nero was to be murdered on - - - - the morrow, all things being ready prepared and agreed on - for that purpose. But in the mean time it happened that - he who had undertaken to execute the act, as he was going - to the theatre, seeing one of those poor creatures that - were bound and pinioned, just ready to be led before Nero, - and hearing the fellow bewail his hard fortune, gathered - up close to him, and whispered the poor fellow in the ear: - Pray only, honest friend, said he, that thou mayest but - escape this day; to-morrow thou shalt give me thanks. - Presently the fellow taking hold of this enigmatical speech, - and calling to mind the vulgar saying, that he is a fool - who lets slip a bird in the hand for a bird in the bush, - preferred the surer to the juster way of saving himself, - and presently declared to Nero what that man had whispered in his ear. Immediately the whisperer was laid hold - of, and hurried away to the place of torture, where by - racking, searing, and scourging he was constrained, poor - miserable creature, to confess that by force which before - he had discovered without any compulsion at all.

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Zeno, that he might not be compelled by the tortures - of his body to betray, against his will, the secrets entrusted - in his breast, bit off his tongue, and spit it in the tyrant's - face. Notorious also was the example of Leaena, and - signal the reward which she had for being true to her trust - and constant in her taciturnity. She was a courtesan with - whom Harmodius and Aristogiton were very familiar; - and for that reason they had imparted to her the great - hopes which they had upon the success of the conspiracy - against the tyrants, wherein they were so deeply engaged; - while she on the other side, having drunk freely of the - noble cup of love, had been initiated into their secrets - through the God of Love; and she failed not of her vow. - For the two paramours being taken and put to death after - they had failed in their enterprise, she was also apprehended - and put to the torture, to force out of her a discovery of - - - - the rest of the accomplices; but all the torments and extremities they could exercise upon her body could not - prevail to make her discover so much as one person; - whereby she manifested to the world that the two gentlemen, her friends, had done nothing misbecoming their - descent, in having bestowed their affections upon such a - woman. For this reason the Athenians, as a monument - of her virtue, set up a lioness (which the name Leaena - signifies) in brass, without a tongue, just at the entrance - into the Acropolis; by the stomachful courage of that - beast signifying to posterity the invincible resolution of - the woman; and by making it without a tongue, denoting - her constancy in keeping the secret with which she was - entrusted. For never any word spoken did so much good, - as many locked up in silence. Thus at one time or other - a man may utter what heretofore has been kept a secret; - but when a secret is once blurted forth, it can never be - recalled; for it flies abroad, and spreads in a moment far - and near. And hence it is that we have men to teach us - to speak, but the Gods are they that teach us silence; - silence being the first thing commanded upon our first initiation into their divine ceremonies and sacred mysteries. - And therefore it is that Homer makes Ulysses, whose eloquence was so charming, to be the most silent of men; and - the same virtue he also attributes to his son, to his wife, - and also to his nurse. For thus you hear her speaking: - - - Safe, as in hardened steel or sturdy oak, - - Within my breast these secrets will I lock. - - -

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And Ulysses himself, sitting by Penelope before he discovered himself, is thus brought in: - - - His weeping wife with pity he beheld, - - Although not willing yet to be revealed. - - lie would not move his eyes, but kept them fast, - - Like horn or steel within his eyebrows placed. - Odyss. XIX. 494 and 204. - - -

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So powerfully possessed with continence were both his - tongue and lips; and having all the rest of his members so - obedient and subject to his reason, he commanded his eye - not to weep, his tongue not to speak a word, and his heart - neither to pant nor tremble. - - - So was his suffering heart confined - - To give obedience to his mind; - Odyss. XX. 23. - - -

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his reason penetrating even to those inward motions, and - subduing to itself the blood and vital spirits. Such were - many of the rest of his followers. For though they were - dragged and haled by Polyphemus, and had their heads - dashed against the ground, they would not confess a word - concerning their lord and master Ulysses, nor discover the - long piece of wood that was put in the fire and prepared - to put out his eye; but rather suffered themselves to be - devoured raw than to disclose any one of their master's - secrets; which was an example of fidelity and reservedness - not to be paralleled. Pittacus therefore did very well, - who, when the king of Egypt sent him an oblation-beast, - and ordered him to take out and set apart the best and - worst piece of it, pulled out the tongue and sent to him, - as being the instrument of many good things as well as - the instrument of the greatest evils in the world.

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Ino therefore, in Euripides, frankly extolling herself, - says: - - - I know both when and where my tongue to hold, - - And when with safety to be freely bold. - Eurip. Ino, Frag. 417. - - -

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For they that are brought up under a truly generous and - royal education learn first to be silent, and then to talk. - And therefore King Antigonus, when his son asked him - when they should discamp, replied, What! art thou afraid - of being the only man that shall not hear the trumpet? - So loath was he to trust him with a secret, to whom he - was to leave his kingdom; teaching him thereby, when he - - - - came to command another day, to be no less wary and - sparing of his speech. Metellus also, that old soldier, - being asked some such question about the intended march - of his army, If I thought, said he, that my shirt were - privy to this secret, I would pull it off and throw it into - the fire. Eumenes also, when he heard that Craterus was - marching with his forces against him, said not a word of - it to his best friend, but gave out all along that it was - Neoptolemus; for him his soldiers contemned, but they - admired Craterus's fame and virtue; but nobody knew the - truth but Eumenes himself. Thereupon joining battle, the - victory fell to their side, and they slew Craterus, not knowing whom he was till they found him among the slain. So - cunningly did taciturnity manage this combat, and conceal - so great an adversary; so that the friends of Eumenes - admired rather than reproved him for not telling them - beforehand. For indeed, should a man be blamed in such - a case, it is better for him to be accused after victory obtained by his distrust, than to be obliged to blame others - after an overthrow because he has been too easy to impart - his secrets.

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Nay, what man is he that dares take upon him the - freedom to blame another for not keeping the secret which - he himself has revealed to him? For if the secret ought - not to have been divulged, it was ill done to break it to - another; but if, after thou hast let it go from thyself, thou - wouldst have another keep it in, surely it is a great argument that thou hast more confidence in another than in - thyself; for, if he be like thyself, thou art deservedly - lost; if better, then thou art miraculously saved, as having - met with a person more faithful to thee than thou art to - thy own interest. But thou wilt say, he is my friend. - Very good: yet this friend of mine had another, in whom - he might confide as much as I did in him; and in like - manner his friend another, to the end of the chapter. - - - - And thus the secret gains ground, and spreads itself by - multiplication of babbling. For as a unit never exceeds - its bounds, but always remains one, and is therefore called - a unit; but the next is two, which contains the unlimited - principle of diversity,—for it straightway departs from - out of itself (as it were) and by doubling turns to a plurality,—so speech abiding in the first person's thoughts - may truly be called a secret; but being communicated to - another, it presently changes its name into common rumor. - This is the reason that Homer gives to words the epithet - of winged; for he that lets a bird go out of his hand - does not easily catch her again; neither is it possible for a - man to recall and cage again in his breast a word let slip - from his mouth;See Euripides, Frag. 1031. for with light wings it fetches many a - compass, and flutters about from one quarter to another in - a moment. The course of a ship may well be stayed by - cables and anchors, which else would spoon away before a - fresh gale of wind; but there is no fist riding or anchor-hold for speech, when once let loose as from a harbor; - but being whirled away with a sonorous noise and loud - echo, it carries off and plunges the unwary babbler into - some fatal danger. - - - For soon a little spark of fire, let fly, - - May kindle Ida's wool, so thick and high - - What one man to his seeming fiend lets go, - - Whole cities may with ease enquire and know. - Eurip. Ino, Frag. 415. - - -

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The Senate of Rome had been debating among - themselves a certain piece of secrecy for several days, - which caused the matter to be so much the more suspected - and listened after. Whereupon a certain Roman lady, - discreet enough in other things, but yet a woman, laid at - her husband day and night, and mournfully importuned - him what the secret might be. Oaths, you may be sure, - she was ready to make, and to curse herself if ever she - - - - revealed whatever he should tell; nor was she wanting in - tears, and many moist complaints of her being a woman - so little to be trusted by a husband. The Roman thus - beset, yet willing in some measure to make trial of her - fidelity and convince her of her folly, Thou hast overcome - me, wife, said he, and now I'll tell thee a most dreadful - and prodigious thing. We were advertised by the priests, - that a lark was seen flying in the air, with a golden helmet - upon her head and a spear in one of her claws; now we - are consulting with the augurs or soothsayers about this - portent, whether it be good or bad. But keep it to thyself, for it may be of great concernment for the commonwealth. Having so said, he walked forth toward the - market-place. No sooner was he gone, but his wife - caught hold of the first of her maids that entered the - room, and then striking her breast and tearing her hair, - Woe is me, said she, for my poor husband and dearest country! What will become of us?—prompting the maid, as - if she were desirous that she should say to her, Why? - What is the matter, mistress? Upon which she presently - unfolded all that her husband had told her; nay, she forgot not the common burden with which all twattle-baskets - conclude their stories; But, hussy, said she, for your life, - be sure you say not a word of this to any soul living. The - wench was no sooner got out of her mistress's sight, but - meeting with one of her fellow-servants that had little to - do, to her she unbosoms herself; she, big with the news, - with no less speed runs away to her sweetheart, who was - come to give her a visit, and without any more to do tells - him all. By this means the story flew about the marketplace before the first deviser of it could get thither. Presently one of his acquaintance meeting him asked, Did ye - come straight from your house? Without stop or stay, - replied the other. And did ye hear nothing? says his - friend. Why? quoth the other, Is there any news? Oh! - - - - quoth his friend, a lark has been seen flying in the air, - with a golden helmet upon her head and a spear in her - claw, and the Senate is summoned to consult about it. - Upon which the gentleman, smiling: God a mercy, wife, - quoth he, for being so nimble! One would have thought - I might have got into the market-place before a story so - lately told thee; but I see 'twas not to be done. Thereupon meeting with some of the senators, he soon delivered - them out of their pain. However, being resolved to take - a slight revenge of his wife, making haste home, Wife, - said he, thou hast undone me; for it is found out that the - great secret I told thee was first divulged out of my house; - and now must I be banished from my native country for - your wicked gaggling tongue. At first his wife would - have denied the matter, and put it off from her husband - by telling him there were three hundred more besides - himself that heard the thing, and why might not one of - those divulge it as well as he? But he bade her never tell - him of three hundred more, and told her it was an invention of his own framing to try her and to avoid her importunity. Thus this Roman safely and cautiously made the - experiment of his wife's ability to keep a secret; as when - we pour into a cracked and leaky vessel, not wine nor oil, - but water only.

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But Fulvius, one of Augustus Caesar's minions and - favorites, once heard the emperor deploring the desolation - of his family, in regard his two grandchildren by his - daughter were both dead, and Postumius, who only remained alive, upon an accusation charged against him was - confined to banishment, so that he was forced to set up his - wife's son to succeed him in the empire, yet upon more - compassionate thoughts, signifying his determination to - recall Postumius from exile. This Fulvius hearing related - the whole to his wife, and she to Livia. Livia sharply - expostulated the matter with Caesar; wherefore, seeing he - - - - had projected the thing so long before, he did not send for - his daughter's son at first, but exposed her to the hatred - and revenge of him that he had determined to be his successor. The next morning Fulvius coming into Augustus's - presence, and saluting him with Hail, O Caesar! Caesar - retorted upon him, God send thee more wit, Fulvius. He, - presently apprehending the meaning of the repartee, made - haste home again; and calling for his wife, Caesar understands, said he. that I have discovered his secret counsels, - and therefore I am resolved to lay violent hands upon myself. And justly too, said she, thou dost deserve to die, - since having lived so long with me, thou didst not know - the lavishness of my tongue, and how unable I was to - keep a secret. However, suffer me to die first. And with - that, snatching the sword out of her husband's hands, she - slew herself before his face.

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Truly therefore was it said by Philippides the comedian, who being courteously and familiarly asked by King - Lysimachus, what he should bestow upon him of all the - treasure that he had, made answer, Any thing, O King, but - your secrets.

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But there is another vice no less mischievous that attends - garrulity, called Curiosity. For there are a sort of people - that desire to hear a great deal of news, that they may - have matter enough to tattle abroad; and these are the - most diligent in the world to pry and dive into the secrets - of others, that they may enlarge and aggravate their own - loquacity with new stories and fooleries. And then they - are like children, that neither can endure to hold the ice in - their hands nor will let it go; or rather they may be said - to lodge other men's secrets in their bosoms, like so many - serpents, which they are not able to keep there long, because they eat their way through. It is said that the fish - called the sea-needle and vipers rive asunder and burst - themselves when they bring forth; in like manner, secrets, - - - - dropping from the mouths of those that cannot contain - them, destroy and overthrow the revealers. Seleucus Callinicus, having lost his whole army in a battle fought with - the Galatians, threw off his royal diadem, and flew away - full speed on a horse with three or four attendants, wandering through by-roads and deserts, till at last he began to - faint for want of food. At length coming to a certain - countryman's house, and finding the owner himself within, - he asked him for a little bread and water; which the - countryman not only readily fetched him, but what else his - ground would afford he very liberally and plentifully set - before the king and his companions, making them all as - heartily welcome as it was possible for him to do. At - length, in the midst of their cheer, he knew the king's - face. This overjoyed the man to such a degree,—that he - should have the happiness to relieve the king in his necessity,—that he was not able to contain himself or dissemble his knowledge of the king; but after he had rode a - little way with him and came to take his leave; Farewell, - King Seleucus, said the poor man. But then the king, - stretching forth his right hand and pulling his host to his - breast, as if he had intended to kiss him, nodded to one - of his followers to strike off the countryman's head with - his sword. - E'en while he speaks, his head rolls in the dust.Il. X. 457. - -

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Whereas if he could but have held his peace and mastered - his tongue for a little while, till the king, as afterwards he - did, had recovered his good fortune and grandeur, he had - been doubtless better rewarded for his silence than he was - for his hospitality. And yet this poor man had some - colorable excuse for letting his tongue at liberty; that is to - say, his hopes, and the kindness he had done the king.

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But most of your twattlers, without any cause or - pretence at all, destroy themselves; as it happened when - - - - certain fellows began to talk pretty freely in a barber's - shop concerning the tyranny of Dionysius, that it was as - secure and inexpugnable as a rock of adamant: I wonder, - quoth the barber, laughing, that you should talk these - things before me concerning Dionysius, whose throat is - almost every day under my razor. Which scurrilous freedom of the barber being related to the tyrant, he caused - him forthwith to be crucified. And indeed the generality - of barbers are a prating generation of men; in regard the - most loquacious praters usually resort to their shops, and - there sit prattling; from whence the barbers also learn an - ill habit of twattling. Pleasant therefore was the answer - of Archelaus to the barber who, after he had cast the linen - toilet about his shoulders, put this question to him, How - shall I trim your majesty; In silence, quoth the king. It - was a barber that first reported the news of the great overthrow which the Athenians received in Sicily; for being - the first that heard the relation of it in the Piraeus, from a - servant of one of those who had escaped out of the battle, - he presently left his shop at sixes and sevens, and flew into - the city as fast as his heels could carry him, - - - For fear some other should the honor claim - - Of being first, when he but second came. - I. XXII. 207. - - -

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Now you may be sure that the first spreader of this news - caused a great hubbub in the city, insomuch that the people, thronging together in the market-place, made diligent - enquiry for the first divulger. Presently the barber was - brought by head and shoulders to the crowd, and examined; - but he could give no account of his author, only one that - he never saw or knew in his life before had told him the - news. Which so incensed the multitude, that they immediately cried out, To the rack with the traitor, tie the - lying rascal neck and heels together. This is a mere story - of the rogue's own making. Who heard it? Who gave - - - - any credit to it beside himself? At the same instant the - wheel was brought out, and the poor barber stretched upon - it,—not to his ease, you may be sure. And then it was, - and not before, that the news of the defeat was confirmed - by several that had made a hard shift to escape the slaughter. Upon which the people scattered every one to his - own home, to make their private lamentation for their particular losses, leaving the unfortunate barber bound fast to - the wheel; in which condition he continued till late in the - evening, before he was let loose. Nor would this reform - the impertinent fool; for no sooner was he at liberty but - he would needs be enquiring of the executioner, what - news, and what was reported of the manner of Nicias the - general's being slain. So inexpugnable and incorrigible a - vice is loquacity, gotten by custom and ill habit, that they - cannot leave it off, though they were sure to be hanged.

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And yet we find that people have the same antipathy against divulgers of bad tidings, as they that drink - bitter and distasteful potions have against the cups wherein they drank them. Elegant therefore is the dispute in - Sophocles between the messenger and Creon: - - - MESSENGER. By what I tell and what you hear, - - Do I offend your heart or ear? - - - CREON. Why so inquisitive to sound - - My grief, and search the painful wound? - - - MESSENGER. My news afflicts thy ears, I find, - - But 'tis the fact torments thy mind. - Soph. Antigone, 317. - - -

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Thus they that bring us bad tidings are as bad as they - who are the authors of our misery; and yet there is - no restraining or correcting the tongue that will run at - random.

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It happened that the temple of Minerva in Lacedaemon - called Chalcioecus was robbed, and nothing but an earthen - pitcher left behind; which caused a great concourse of - people, where every one spent his verdict about the empty - - - - pitcher. Gentlemen, says one, pray give me leave to tell - ye my opinion concerning this pitcher. I am apt to believe, that these sacrilegious villains, before they ventured - upon so dangerous an attempt, drank each of them a - draught of hemlock juice, and then brought wine along - with them in this pitcher; to the end that, if it were their - good hap to escape without being apprehended, they might - soon dissolve and extinguish the strength and vigor of the - venom by the force of the wine unmixed and pure; but if - they should be surprised and taken in the fact, that then - they might die without feeling any pain under the torture - of the rack. Having thus said, the people, observing so - much forecast and contrivance in the thing, would not be - persuaded that any man could have such ready thoughts - upon a bare conjecture, but that he must know it to be so. - Thereupon, immediately gathering about him, one asked - who he was; another, who knew him; a third, how he - came to be so much a philosopher. And at length, they - did so sift and canvass and fetch him about, that the - fellow confessed himself to be one of those that committed the sacrilege.

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And were not they who murdered the poet Ibycus discovered after the same manner, as they sat in the theatre? - For as they were sitting there under the open sky to behold the public pastimes, they observed a flock of cranes - flying over their heads; upon which they whispered merrily one to another, Look, yonder are the revengers of - Ibycus's death. Which words being overheard by some - that sat next them,—in regard that Ibycus had been long - missing but could not be found, though diligent search had - been made after him,—they presently gave information - of what they had heard to the magistrates. By whom - being examined and convicted, they suffered condign punishment, though not betrayed by the cranes, but by the - incontinency of their own tongues, and by an avenging - - - - Erinnys hovering over their heads and constraining them - to confess the murder. For as in the body, wounded and - diseased members draw to themselves the vicious humors - of the neighboring parts; in like manner, the unruly - tongues of babblers, infested (as it were) with inflammations where a sort of feverish pulses continually lie beating, will be always drawing to themselves something of - the secret and private concerns of other men. And therefore the tongue ought to be environed with reason, as with - a rampart perpetually lying before it, like a mound, to - stop the overflowing and slippery exuberance of impertinent talk; that we may not seem to be more silly than - geese, which, when they take their flight out of Cilicia - over the mountain Taurus, which abounds with eagles, are - reported to carry every one a good big stone in their bills, - instead of a bridle or barricade, to restrain their gaggling. - By which means they cross those hideous forests in the - night-time undiscovered.

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Now then if the question should be asked, Which - are the worst and most pernicious sort of people? I do not - believe there is any man that would omit to name a traitor. - By treason it was that Euthycrates covered the uppermost - story of his house with Macedonian timber, according to - the report of Demosthenes; that Philocrates, having received a good sum of money, spent it upon whores and - fish; and that Euphorbus and Philagrus, who betrayed - Eretria, were so well rewarded by the king with ample - Possessions. But a prattler is a sort of traitor that no - man needs to hire, for that he offers himself officiously - and of his own accord. Nor does he betray to the enemy - either horse or walls; but whatever he knows of public - or private concerns requiring the greatest secrecy, that he - discloses, whether it be in courts of judicature, in conspiracies, or management of state affairs, 'tis all one; he - expects not so much as the reward of being thanked for - - - - his pains; nay, rather he will return thanks to them that - give him audience. And therefore what was said upon a - certain spendthrift that rashly and without any discretion - wasted his own estate by his lavish prodigality to others, - - - Thou art not liberal; 'tis a disease - - Of vainly giving, which does thee possess; - - 'Tis all to please thyself, what thou dost give, - From Epicharmus. - - -

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may well be retorted upon a common prattler: - - - Thou art no friend, nor dost to me impart, - - For friendship's sake, the secrets of thy heart; - - But as thy tongue has neither bolt nor lock, - - 'Tis thy disease, that thou delight'st to talk. - - -

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Nor would I have the reader think that what has - hitherto been said has been discoursed so much to blame as - to cure that vicious and infectious malady of loquaciousness. - For though we surmount and vanquish the vices of the mind - by judgment and exercise, yet must the judgment precede. - For no man will accustom himself to avoid and, as it were, - to extirpate out of his soul those vices, unless he first - abominate them. Nor can we ever detest those evil habits - of the mind as we ought to do, but when we rightly judge - by reason's light of the prejudice they do us, and the ignominy we sustain thereby. For example, we consider and - find that these profuse babblers, desirous of being beloved, are universally hated; while they study to gratify, - they become troublesome; while they seek to be admired, - they are derided. If they aim at profit, they lose all their - labor; in short, they injure their friends, advantage their - enemies, and undo themselves. And therefore the first - remedy and cure for this spreading malady will be this, to - reckon up all the shameful infamies and disasters that - attend it.

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The second remedy is to take into serious consideration the practice of the opposite virtue, by always hearing, - remembering, and having ready at hand the due praises - - - - and encomiums of reservedness and taciturnity, together - with the majesty, sanctimony, and mysterious profoundness - of silence. Let them consider how much more beloved, how - much more admired, how far they are reputed to excel in - prudence, who deliver their minds in few words, roundly - and sententiously, and contract a great deal of sense within - a small compass of speech, than such as fly out into voluminous language, and suffer their tongues to run before - their wit. The former are those whom Plato so much - praises, and likens unto skilful archers, darting forth their - sentences thick and close, as it were crisped and curled - one within another. To this same shrewdness of expression Lycurgus accustomed his fellow-citizens from their - childhood by the exercise of silence, contracting and thickening their discourse into a compendious delivery. For as - the Celtiberians make steel of iron by burying it in the - ground, thereby to refine it from the gross and earthy part, - so the Laconic way of speech has nothing of bark upon it, - but by cutting off all superfluity of words, it becomes steeled - and sharpened to pierce the understanding of the hearers. - So their consciousness of language, so ready to turn the - edge to all manner of questions, became natural by their - extraordinary practice of silence. And therefore it would - be very expedient for persons so much given to talk, always - to have before their eyes the short and pithy sayings of - those people, were it only to let them see the force and - gravity which they contain. For example: The Lacedaemonians to Philip; Dionysius in Corinth. And when - Philip wrote thus to the Spartans: If once I enter into - your territories, I will destroy ye all, never to rise again; - they answered him with the single word, If. To King - Demetrius exclaiming in a great rage, What! have the - Spartans sent me but one ambassador? the ambassador - nothing terrified replied, Yes; one to one. Certainly they - that spoke short and concisely were much admired by the - - - - ancients. Therefore the Amphictyons gave order, not that - the Iliad or the Odyssey or Pindar's paeans should be - written upon Pythian Apollo's temple; but Know thyself; Nothing too much; Give sureties, and mischief is at - hand. So much did they admire conciseness of speech, - comprehending full sense in so much brevity, made solid - as it were by the force of a hammer. Does not the Deity - himself study compendious utterance in the delivery of his - oracles? Is he not therefore called Loxias,The name Loxias is usually derived from λοξός, indirect. (G.) because he - avoids rather loquacity than obscurity? Are not they that - signify their meaning by certain signs, without words, in - great admiration and highly applauded Thus Heraclitus, - being desired by his fellow-citizens to give them his opinion concerning Concord, ascended the public pulpit, and - taking a cup of cold water into his hand, first sprinkled it - with a little flour, then stirring it with a sprig of pennyroyal, drank it off, and so came don again; intimating thereby, that if men would but be contented with what was next - at hand, without longing after dainties and superfluities, it - would be an easy thing for cities to live in peace and concord one with another.

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Scilurus, king of the Scythians, left fourscore sons behind him; who, when he found the hour of death approaching, ordered them to bring him a bundle of small javelins, - and then commanded every one singly to try whether lie - could break the bundle, as it was, tied up altogether; which - when they told him it was impossible for them to do, he - drew out the javelins one by one, and brake them all himself with case; thereby declaring that, so long as they kept - together united and in concord, their force would be invincible, but that by disunion and discord they would - enfeeble each other, and render their dominion of small - continuance.

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He then, that by often repeating and reflection shall - - - - enure himself to such precedents as these, may in time perhaps be more delighted with these short and conclusive - apophthegms than with the exorbitances of loose and lavish discourse. For my own part, I must acknowledge that - I am not a little ashamed of myself, when I call to mind that - same domestic servant of whom I am now going to speak, - and consider how great a thing it is to advise before a man - speaks, and then to be able to maintain and stick to what - he has resolved upon.

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Pupius Piso, the rhetorician, being unwilling to be disturbed with much talk, gave orders to his servants to answer - to such questions only as he should ask them, and say no - more. Then having a design to give an entertainment to - Clodius, at that time magistrate, he ordered him to be invited, and provided a splendid banquet for him, as in all probability he could do no less. At the time appointed several - other guests appeared, only they waited for Clodius's coming, - who tarried much longer than was expected; so that Piso - sent his servant several times to him, to know whether he - would be pleased to come to supper or no. Now when it - grew late and Piso despaired of his coming, What! said he - to his servant, did you call him? Yes, replied the servant. - Why then does he not come away? Because he told me - he would not come. Why did you not tell me so before? - Because, sir, you never asked me the question. This was a - Roman servant. But an Athenian servant, while he is - digging and delving, will give his master an account of the - articles and capitulations in a treaty of peace. So strangely - does custom prevail in all things, of which let us now discourse.

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For there is no curb or bridle that can tame or restrain a libertine tongue; only custom must vanquish that - disease. First therefore, when there are many questions - propounded in the company where thou art, accustom thyself - - - - to silence till all the rest have refused to give an - answer. For, as Sophocles observes, - - - Although in racing swiftness is required, - - In counselling there's no such haste desired; - - -

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no more do speech and answer aim at the same mark with - running. For it is the business of a racer to get the - start of him that contends with him; but if another man - gives a sufficient answer, there needs no more than to commend and approve what he says, and so gain the reputation - of a candid person. If not, then to tell wherein the other - failed and to supply the defect will neither be unseasonable - nor a thing that can justly merit distaste. But above all - things, let us take special heed, when another is asked a - question, that we do not chop in to prevent his returning - an answer. And perhaps it is as little commendable, when - a question is asked of another, to put him by, and under - take the solution of what is demanded ourselves. For - thereby we seem to intimate that the person to whom the - question was put was not able to resolve it, and that the - propounder had not discretion sufficient to know of whom - to ask it. Besides, such a malapert forwardness in answering is not only indecent, but injurious and affrontive. - For he that prevents the person to whom the question is - put in returning his answer, would in effect insinuate a - What need had you to ask of him?—What can he say to - it?—When I am in presence, no man ought to be asked - those questions but myself. And yet many times we put - questions to some people, not for want of an answer, but - only to minister occasion of discourse to provoke them to - familiarity, and to have the pleasure of their wit and conversation, as Socrates was wont to challenge Theaetetus - and Charmides. Therefore to prevent another in returning - his answers, to abstract his ears, and draw off his cogitations from another to himself, is the same thing as to run - and salute a man who designs to be saluted by somebody - - - - else, or to divert his eyes upon ourselves which were already fixed upon another; considering that if he to whom - the question is put refuse to return an answer, it is but - decent for a man to contain himself, and by an answer - accommodate to the will of the propounder, modestly and - respectfully to put in, as if it had been at the request or - in the behalf of the other. For they that are asked a - question, if they fail in their answer, are justly to be pardoned; but he that voluntarily presumes to answer for - another gives distaste, let his answer be never so rational; - but if he mistake, he is derided by all the company.

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The second point of exercise, in reference to our - own answering of questions, wherein a man that is given - to talk ought to be extremely careful, is first of all not to - be over-hasty in his answers to such as provoke him to - talk on purpose to make themselves merry and to put an - affront upon him. For some there are who, not out of - any desire to be satisfied, but merely to pass away the - time, study certain questions, and then propound them to - persons which they know love to multiply words, on purpose to make themselves sport. Such men therefore ought - to take heed how they run headlong and leap into discourse, as if they were glad of the occasion, and to consider the behavior of the propounder and the benefit and - usefulness of the question. When we find that the propounder is really desirous to be informed, it is convenient - then for a man to bethink himself awhile, and make some - pause between the question and the answer; to the end - that the proposer, if he pleases to make any additions to - his proposal, may have time to do it, and himself a convenient space to consider what answer to make, for fear of - running at random and stifling the question before it be - fully propounded, or of giving one answer for another for - want of considering what he ought to say,—which is the - effect of an over-hasty zeal to be talking. True it is, - - - - indeed, that the Pythian priestess was wont to give her - oracular answers at the very instant, and sometimes before - the question was propounded. For that the Deity whom - she serves - - - Both understands the mute that cannot speak, - - And hears the silent e'er his mind he break. - See Herod. I. 47. - - -

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But it behooves a man that would return a pertinent answer, to stay till he rightly apprehend the sense and understand the intent of him that propounds the question, lest - he may happen to make good the proverb, - A rake we called for; they refused a bowl. -

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Besides, we must subdue this inordinate and insatiate greediness of having all the talk, that it may not seem as if we - had some old flux of humors impostumated about the - tongue, which we were willing to have lanced and let - out by a question. Socrates therefore, though never so - thirsty after violent exercise, never would allow himself the - liberty to drink, till he had drawn one bucket of water - and poured it out upon the ground; to the end he might - accustom his sensual appetite to attend reason's appointment.

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Now therefore we come to understand that there - are three sorts of answers to questions, the necessary, the - polite, and the superfluous. For example, if a man should - ask whether Socrates is within, the other, if he were in an - ill-humor or not disposed to make many words, would - answer, Not within; or if he intended to be more Laconic, - he would cut off within, and reply briefly, No. Thus - the Lacedaemonians, when Philip sent them an epistle, to - know whether or not they would admit him into their - city, vouchsafed him no other answer than only No, fairly - written in large letters upon a sheet of paper. Another - that would answer more courteously would say: He is not - within; he is gone among the bankers; and perhaps he - - - - would add, Where he expects some friends. But a superfluous prater, if he chance to have read Antimachus of - Colophon, would reply: He is not within; but is gone - among the bankers, in expectation to meet certain Ionian - friends, who are recommended to him in a letter from Alcibiades, who lives at Miletus with Tissaphernes, one of - the great king of Persia's lieutenant-generals, who formerly assisted the Lacedaemonians, but is now, by the - solicitation of Alcibiades, in league with the Athenians; - for Alcibiades, being desirous to return to his own country, - has prevailed with Tissaphernes to change his mind and - join with the Athenians. And thus perhaps you shall have - him run on and repeat the whole eighth book of Thucydides, and overwhelm a man with his impertinent - discourse, till he has taken Miletus, and banished Alcibiades a second time. Herein therefore ought a man - chiefly to restrain the profuseness of his language, by - following the footsteps of the question, and circumscribing - the answer, as it were, within a circle proportionable to - the benefit which the propounder proposes to make of - his question. It is reported of Carneades, that before he - was well known in the world, while he was disputing in - the Gymnasium, the president of the place sent him an - admonition to moderate his voice (for he naturally spoke - very deep and loud); in answer to which he desired the - president to send him a gauge for his voice, when the president not improperly made answer: Let that be the person - who disputes with thee. In like manner, the intent of - the propounder ought to be the rule and measure of the - answer.

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Moreover, as Socrates was wont to say, that those - meats were chiefly to be abstained from which allured men - to eat when they were not a-hungry, and those drinks to - be refrained that invited men to drink when they were not - a-dry; so it would behoove a man that is lavish of his - - - - tongue, to be afraid of those discourses and themes wherein he most delights and makes it his business to be most - prolix, and whenever he perceives them flowing in upon - him, to resist them to the utmost of his power. For example, your martial men are always talking of sieges and - battles, and the great poet often introduces Nestor boasting - of his own achievements and feats of arms. The same - disease is incident to noted pleaders at the bar, and accompanies such as have unexpectedly risen to be the favorites - of great princes. For such will be always up with their - stories,—how they were introduced at first, how they - ascended by degrees, how they got the better in such a - case, what arguments they used in such a case, and lastly - how they were hummed up and applauded in court. For - to say truth, gladness and joy are much more loquacious - than the sleeplessness so often feigned in their comedies, - rousing up and still refreshing itself with new relations; - and therefore they are prone to fall into such stories upon - the least occasion given. For not only - - - Where the body most is pained, - - There the patient lays his hand; - - -

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but pleasure also has a voice within itself, and leads the - tongue about to be a support to the memory. So lovers - spend the greatest part of their time in songs and sonnets, - to refresh their memories with the representations of their - mistresses; concerning which amours of theirs, when companions are wanting, they frequently discourse with things - that are void of life. Thus, - - - O dearest bed, whereon we wont to rest; - - -

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and again, - - - O blessed lamp divine,—for surely thee - - Bacchis believes some mighty Deity,— - - Surely the greatest of the Gods thou art, - - If she so wills who does possess my heart. - - -

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And indeed it may well be said, that a loose-tongued fellow is no more, in respect of his discourse, than a white - - - - line struck with chalk upon white marble. For in regard - there are several subjects of discourse, and many men are - more subject to some than to others, it behooves every - one to be on his guard especially against these, and to suppress them in such a manner that the delight which they - take therein may not decoy them into their beloved prolixity and profuseness of words. The same inclination to - overshoot themselves in prattling appears in such as are - prone to that kind of discourses wherein they suppose - themselves to excel others, either in habit or experience. - For such a one, being as well a lover of himself as ambitious of glory, - - - The chiefest part of all the day doth spend, - - Himself to pass and others to transcend. - From the Antiope of Euripides, Frag. 183. - - -

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For example, he that reads much endeavors to excel in - history; the grammarian, in the artificial couching of - words; the traveller is full of his geography. But all - these surplusages are to be avoided with great caution, - lest men, intoxicated therewith, grow fond of their old infirmities, and return to their former freaks, like beasts that - cannot be driven from their haunts. Cyrus therefore, yet - a young stripling, was most worthy of admiration, who - would never challenge his equals and playfellows to any - exercise wherein he excelled, but to such only wherein he - knew himself to be inferior; unwilling that they should - fret for the loss of the prize which he was sure to win, - and loath to lose what he could himself gain from the - others' better skill.

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On the other side, the profuse talker is of such a disposition that, if any discourse happen from which he might - be able to learn something and inform his ignorance, that - he refuses and rejects, nor can you hire him even to hold - his tongue; but after his rolling and restless fancy has - mustered up some few obsolete and all-to-be-tattered rhapsodies - - - - to supply his vanity, out he flings them, as if he - were master of all the knowledge in the world. Just like - one amongst us who, having read two or three of Ephorus's - books, tired all men's ears, and spoiled and brake up all - the feasts and societies wherever he came, with his continual relations of the battle of Leuctra and the consequences of it; by which means he got himself a nickname, - and every one called him Epaminondas.

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But this is one of the least inconveniences of this - infirmity; and indeed we ought to make it one step towards - the cure, to turn this violent vein of twattling upon such - subjects as those. For such a loquacity is less a nuisance - when it superabounds in what belongs to humane literature. It would be well also that the sort of people who - are addicted to this vice should accustom themselves to - write upon some subject or other, and to dispute of certain - questions apart. For Antipater the Stoic, as we may - probably conjecture, either not being able or else unwilling - to come into dispute with Carneades, vehemently inveighing against the Stoics, declined to meet him fairly in the - schools, yet would be always writing answers against him; - and because he filled whole volumes full of contradictory - arguments, and still opposed him with assertions that only - made a noise, he was called Calamoboas, as one that made - a great clamor with his pen to no purpose. So it is very - probable that such fighting with their own shadows, and - exclaiming one against another apart by themselves, driving - and restraining them from the multitude, would render - them gradually more tolerable and sociable in civil company; as curs, after they have once discharged their fury - upon sticks and stones, become less fierce towards men. - It would be always of great importance to them to converse with their superiors and elders; for that the awful - reverence and respect which they bear to their dignity and - gravity may accustom them in time to silence.

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And it would be evermore expedient to intermix and involve with these exercises this manner of ratiocination - with ourselves, before we speak, and at the very moment - that the words are ready to break out of our mouths: - What is this which I would say, that presses so hard to be - gone? For what reason would this tongue of mine so fain - be talking? What good shall I get by speaking, What - mischief shall I incur by holding my peace? For we are - not to case and discharge ourselves of our words, as if they - were a heavy burthen that overloaded us; for speech remains as well when uttered as before; but men either - speak in behalf of themselves when some necessity compels them, or for the benefit of those that hear them, or - else to recreate one another with the delights of converse, - on purpose to mitigate and render more savory, as with - salt, the toils of our daily employments. But if there be - nothing profitable in speaking, nothing necessary to them - that hear what is said, nothing of satisfaction or delight, - what need is there it should be spoken? For words may - be in vain and to no purpose, as well as deeds. But after - and above all that has been said, we ought always to bear - in remembrance, and always to have at our tongue's end, - that saying of Simonides, that he had often repented him - of talking, but never of keeping silent. Then as for exercise, we must believe it to be a matter of great importance, as being that which overcomes and masters all things; - considering what watchful care and even toil and labor - men will undergo to get rid of an old cough or hiccough. - But silence and taciturnity not only never cause a dry - throat, as Hippocrates observes, but are altogether free - from pain and sorrow.

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+ Of garrulity, or talkativeness + +

IT is a troublesome and difficult task that philosophy undertakes in going about to cure the disease, or rather itch, of intemperate rating. For that words, which are the sole remedy against it, require attention; but they who are given to prate will hear nobody, as being a sort of people that love to be always talking themselves. So that the principal vice of loquacious persons is this, that their ears are stopped to every thing else but their own impertinencies; which I take to be a wilful deafness in men, controlling and contradicting Nature, that has given us two ears, though but one tongue. Therefore it was that Euripides spoke very right to a certain stupid hearer of his: Impossible it is to fill that brain, That in a moment lets out all again; ’Tis but the words of wisdom to unfold Unto a fool, whose skull will nothing hold.Euripides, Frag. 891. More justly and truly might I say to an idle prate-too-fast, or rather concerning such a fellow: In vain I seek to fill thy sieve-like brain, That in a moment lets out all again; Infusing wisdom into such a skull As leaks so fast, it never will be full. Much more may he be said to spill his instructions over (rather than pour them into) a man, who is always talking to those that do not hear, and never hears when others talk. For so soon as a wise man has uttered any thing, be it never so short, garrulity swallows it forthwith like the sea, and throws it up again threefold, with the violence of a swelling tide. Such was the portico at Olympia, called Heptaphonos, by the reverberation of one single voice causing no less than seven distinct echoes. And in like manner, if the least word light into the ears of an impertinent babbler, presently all the room rings with it, and he makes such a din, That soon the jangling noise untunes the strings Of minds sedately fixt on better things. Insomuch that we may say, that the conduits and conveyances of their hearing reach not to the souls, but only to their tongues. Therefore it is that other people retain what is spoken to them; whereas, whatever is said to talkative people runs through them as through a cullender; and then they run about from place to place, like empty vessels void of sense or wit, but making a hideous noise.

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However, in hopes that there is yet some room left to try an experiment for the cure of this distemper, let us begin with this golden sentence to the impertinent prater Be silent, boy, and thou wilt find i’ th’ end, What benefits on silent lips attend.From the Aleadae of Sophocles, Frag. 79. Among these benefits two of the first and chiefest are to hear and to be heard. To neither of which can these talkative companions ever attain; so unhappy they are still to meet with disappointments, though they desire a thing never so much. For as for those other distempers of the soul, such as avarice, ambition, and exorbitant love of pleasure, they have this happiness, to enjoy what they so eagerly covet. But this is that which most afflicts these idle rattlers, that being desirous of nothing more than of company that will hear them prate, they can never meet with it, in regard that all men avoid their society; and whether sitting in a knot together or walking, so soon as they behold a prattler advancing towards them, they presently give warning to each other and adjourn to another place. And as, when there happens a deep silence in any assembly, so that all the company seems to be mute, we say that Mercury is got among them; so when a fool, full of noise and talk, enters into any room where friends and acquaintance are met to discourse or else to feast and be merry, all people are hushed of a sudden, as afraid of giving him any occasion to set his tongue upon the career. But if he once begin to open his mouth, up they rise and away they trip, like seamen foreseeing a sudden storm and rolling of the waves, when they hear the north wind begin to whistle from some adjoining promontory, and hastening into harbor. Whence it comes to pass, that he never can meet with any that are willing either to eat or drink or lodge with him in the same room, either upon the road or upon a voyage, unless constrained thereto by necessity. For so importunate he is in all places, that sometimes he will pull you by the coat, sometimes by the beard, and sometimes be hunching your sides, to make you speak. How highly then are to be prized a swift pair of legs, according to the saying of Archilochus! Nay, by Jove, it was the opinion of wise Aristotle himself. For he being perplexed with an egregious prater, and tired out with his absurd stories and idle repetitions of, And is not this a wonderful thing, Aristotle?—No wonder at all, said he, is this; but if a man should stand still to hear you prate thus, who had legs to run away, that were a wonder indeed. To another of the same stamp that, after a long tale of a roasted horse, excused himself by saying that he was afraid he had tired him with his prolixity; No, upon my word, quoth the philosopher, for I never minded what you said. On the other side, should it so fall out that there was no avoiding the vexation of one of these chattering fops, Nature has afforded us this happiness, that it is in the power of the soul to lend the outward ears of the body, to endure the brunt of the noise, while she retires to the remoter apartments of the mind, and there employs herself in better and more useful thoughts. By which means those sonorous babblers are at the same time disappointed, as well of auditors, as of people that believe what they say. All men look upon their vain babbling with the same opinion that they have of the seed of people insatiably addicted to the use of women; for as the one is barren and useless for generation, so is the other void of the end of discourse, altogether frivolous and impertinent.

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And yet there is no member of human bodies that Nature has so strongly enclosed within a double fortification, as the tongue, entrenched within with a barricado of sharp teeth, to the end that, if it refuses to obey and keep silent when reason presses the glittering reins within, we should fix our teeth in it till the blood comes, rather than suffer the inordinate and unseasonable din. For, according to the saying of Euripides, Our miseries do not spring From houses wanting locks or bolts; But from unbridled tongues, Ill used by prating fools and dolts. And truly, I must tell you, that they who think that houses without doors, and purses without strings, are of no use to their masters, yet at the same time set neither fence nor door before their lips, but suffer a continual torrent of vain and idle discourse to flow through them, like the perpetual flux of water through the mouth of the Pontic sea, seem to me to have the least esteem for human speech of all men in the world. Whence it comes to pass that they never gain belief, which is the end of all discourse. For the main scope and intention of all men that speak is toSee Eurip. Bacchae, 385. gain a belief of what they utter with those that hear them; whereas talkative noise-makers are never believed, let them speak never so much truth. For as wheat, when crowded into a musty vessel, is found to exceed in measure, but to be unwholesome for use; so the discourse of a loquacious person swells and enlarges itself with lies and falsehood, but in the mean time it loses all force of persuasion.

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Then again, there is no man of modesty and civility but would be careful of preserving himself from drunkenness. For anger, as some are of opinion, is the next neighbor to madness, while drunkenness doth dwell in the very same house with it; or rather, drunkenness is madness itself, inferior to it in continuance of time, yet far exceeding it as it is voluntary, since it is a madness of our own choice. Now there is nothing for which drunkenness is so much abominated and decried, as for that it is the cause of inordinate and unlimited babbling and prating. Heated with wine, the man at other times Both wise and grave sings loose and wanton rhymes; lie minds not loud indecent laughter then, Nor mimic dancing, scorned by sober men.See Odyss. XIV. 464. And yet both singing, laughing, and dancing are all but trifles to that which follows, the consequences of which are oft-times fatal: He blurts those secrets forth, which once revealed, Too late he wishes they had been concealed. This is that which oftentimes proves dangerous, if not terrible, to the discoverer. And who knows but that the poet might here design to resolve a question much disputed among philosophers,—that is to say, what the difference is between being tipsy and stark drunk,—by attributing to the former only mirth and jollity of humor, but branding the latter with the foul reproach of noxious babbling? For, according to the proverb, What the sober heart conceals, That the drunken heart reveals. Wherefore it is reported of Bias, that sitting very silent at a compotation, drinking only when it came to his turn, and being laughed at by one whose tongue ran at random, who for his silence called him mope and fool, he made this reply: Find me out that fool, said he, that e’er could hold his tongue in his cups.

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A citizen of Athens, having invited the king of Persia’s ambassadors to a magnificent feast, at their request gave the same invitation to the most eminent philosophers in the city, to bear them company. Now, when all the rest were propounding of themes, and raising arguments pro and con, and others were maintaining of paradoxes to show their wit and learning, only Zeno sat still, so reserved and mute that the ambassadors took notice of it; and thereupon, after they thought they had opened his heart with two or three lusty brimmers, Pray tell us, Zeno, said they, what report we shall make concerning thee to our master? To whom Zeno: Nothing more, said he, but that there was an old man at Athens that could hold his tongue in the midst of his cups. Such profound and divine mysterious virtues are silence and sobriety; whereas drunkenness is loquacious, void of reason and understanding, and therefore full of jangling and impertinent tautologies. Wherefore the philosophers, when they come to define drunkenness, call it vain talk over wine. So that drinking is not condemned, provided a man keep himself within the bounds of silence; only vain and silly discourse makes wine-bibbing to be drunkenness. He then that is drunk talks idly over his wine; but the babbler does it everywhere,—in the market-place, at the theatre, in the public walks, as well by night as by day. If he be a physician, certainly he is more troublesome than the disease; if your companion in a voyage, more insupportable than the qualms occasioned by the tumbling of the sea. If he praise thee, his panegyric is more offensive than the reproaches of another. It is a greater pleasure to converse with vicious men, so they be discreet in their language, than with twaddlers, though never so honest. Therefore Nestor in Sophocles, desirous to appease exasperated Ajax, mildly thus rebuked him: I blame thee not, for though thy words are ill, Thy deeds bespeak thee brave and valiant still.From Sophocles Frag. 770. But there is not the same excuse to be made for a vain babbling fellow; for the ill government of his tongue corrupts and vitiates all the merits of his actions.

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Lysias had given to a certain accused criminal an oration of his own writing. He, having read it several times over, came to Lysias very much dejected, and told him that, upon his first perusal of it, it seemed to him to be a most admirable piece; but after he had read it three or four times over, he could see nothing in it but what was very dull and insipid. To whom Lysias, smiling: What, said he, is not once enough to speak it before the judges? And yet do but consider the persuasive eloquence and grace that is in Lysias’s writing, and then I may be bold to affirm, That no man living e’er was favored more By sacred Muse that violet garlands wore. Certain it is that, of all the commendations that were ever given to Homer, this is the truest, that he alone avoided being irksome to his readers, as one that was always new and still flourishing, as it were in the prime of poetic beauty. And yet in speaking thus of himself, I hate vain repetitions, fondly made, Of what has been already plainly said,Odyss. XII. 452. he shows how careful he is to shun that satiety which, as it were, lies in wait for all speech, alluring the ear from one relation into another, and still recreating the reader with fresh variety, in such a manner that he never thinks himself satisfied. Whereas men that let their tongues run at random rend and tear the ears with their tautologies, like those that, after writing-tables have been newly cleansed and wiped, deface them again with their impertinent scrawls and scratches.

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And therefore we would have them to remember this in the first place, that, as they who constrain men to guzzle down wine unmixed with water, and to excess, are the occasion that what was bestowed at first on men as a blessing, to excite mirth and rejoice the heart, becomes a mischief, creating sadness and causing drunkenness; so they that make an ill and inconsiderate use of speech, which is the most delightful means of human converse, render it both troublesome and unsociable, molesting those whom they think to gratify, derided by those whose esteem and admiration they covet, and offensive to such whose love and friendship they seek. And therefore, as he may be truly said to be no favorite of Venus, who with the girdle of the Goddess, wherein are all manner of allurements, drives and chases away his familiar acquaintance from his society; so he that vexes others with his loose and extravagant talk may be as truly said to be a rustic, wanting altogether education and breeding.

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Now then, among all other passions and maladies, some are dangerous, others hateful, and others ridiculous; but in foolish prating all these inconveniences concur. Praters are derided when they make relations of common matters; they are hated for bringing unwelcome tidings; they are in danger for divulging of secrets. Whereas Anarcharsis, being feasted by Solon, was esteemed a wise man, for that, as he lay asleep after the banquet was over, he was seen with his left hand over his privy parts, and his right hand laid upon his mouth; deeming, as indeed he rightly believed, that his tongue required the stronger curb. For though it would be a hard task to reckon up how many men have perished through the venereal intemperance, yet I dare say it would be almost as difficult to tell how many cities and States have been demolished and totally subverted by the inconsiderate blurting out of a secret.

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Sylla besieged Athens at a time when it was certain that he could not lie long before the city, by reason that other affairs and troubles called him another way. For on the one side, Mithridates ravaged Asia; on the other, Marius’s party had made themselves masters of Rome. But it happened, that certain old fellows being met together in a barber’s shop, among other discourse, blabbed it out, that the Heptachalcon was ill guarded, and that the city was in great danger of a surprise in that part. Which being overheard and reported to Sylla by certain of his spies, he presently brought all his forces on that side, and about midnight, after a sharp assault, entered the city with his whole army, and it was a thousand to one but that he had laid it in ashes. However, he filled it with the carcasses of the slain, and made the Ceramicus run with blood; being highly incensed against the Athenians, more for their reproachful language than their military opposition. For they had abused both him and his wife Metella, getting up upon the walls and calling him mulberry strewed with dust meal, with many other provoking scoffs of the same nature; and merely for a few words—which, as Plato observes, are the lightest things in the world—they drew upon their heads the severest punishment.

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The tongue of one man prevented Rome from recovering her freedom by the destruction of Nero. For there was but one night to pass before Nero was to be murdered on the morrow, all things being ready prepared and agreed on for that purpose. But in the mean time it happened that he who had undertaken to execute the act, as he was going to the theatre, seeing one of those poor creatures that were bound and pinioned, just ready to be led before Nero, and hearing the fellow bewail his hard fortune, gathered up close to him, and whispered the poor fellow in the ear: Pray only, honest friend, said he, that thou mayest but escape this day; to-morrow thou shalt give me thanks. Presently the fellow taking hold of this enigmatical speech, and calling to mind the vulgar saying, that he is a fool who lets slip a bird in the hand for a bird in the bush, preferred the surer to the juster way of saving himself, and presently declared to Nero what that man had whispered in his ear. Immediately the whisperer was laid hold of, and hurried away to the place of torture, where by racking, searing, and scourging he was constrained, poor miserable creature, to confess that by force which before he had discovered without any compulsion at all.

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Zeno, that he might not be compelled by the tortures of his body to betray, against his will, the secrets entrusted in his breast, bit off his tongue, and spit it in the tyrant’s face. Notorious also was the example of Leaena, and signal the reward which she had for being true to her trust and constant in her taciturnity. She was a courtesan with whom Harmodius and Aristogiton were very familiar; and for that reason they had imparted to her the great hopes which they had upon the success of the conspiracy against the tyrants, wherein they were so deeply engaged; while she on the other side, having drunk freely of the noble cup of love, had been initiated into their secrets through the God of Love; and she failed not of her vow. For the two paramours being taken and put to death after they had failed in their enterprise, she was also apprehended and put to the torture, to force out of her a discovery of the rest of the accomplices; but all the torments and extremities they could exercise upon her body could not prevail to make her discover so much as one person; whereby she manifested to the world that the two gentlemen, her friends, had done nothing misbecoming their descent, in having bestowed their affections upon such a woman. For this reason the Athenians, as a monument of her virtue, set up a lioness (which the name Leaena signifies) in brass, without a tongue, just at the entrance into the Acropolis; by the stomachful courage of that beast signifying to posterity the invincible resolution of the woman; and by making it without a tongue, denoting her constancy in keeping the secret with which she was entrusted. For never any word spoken did so much good, as many locked up in silence. Thus at one time or other a man may utter what heretofore has been kept a secret; but when a secret is once blurted forth, it can never be recalled; for it flies abroad, and spreads in a moment far and near. And hence it is that we have men to teach us to speak, but the Gods are they that teach us silence; silence being the first thing commanded upon our first initiation into their divine ceremonies and sacred mysteries. And therefore it is that Homer makes Ulysses, whose eloquence was so charming, to be the most silent of men; and the same virtue he also attributes to his son, to his wife, and also to his nurse. For thus you hear her speaking: Safe, as in hardened steel or sturdy oak, Within my breast these secrets will I lock. And Ulysses himself, sitting by Penelope before he discovered himself, is thus brought in: His weeping wife with pity he beheld, Although not willing yet to be revealed. lie would not move his eyes, but kept them fast, Like horn or steel within his eyebrows placed.Odyss. XIX. 494 and 204. So powerfully possessed with continence were both his tongue and lips; and having all the rest of his members so obedient and subject to his reason, he commanded his eye not to weep, his tongue not to speak a word, and his heart neither to pant nor tremble. So was his suffering heart confined To give obedience to his mind;Odyss. XX. 23. his reason penetrating even to those inward motions, and subduing to itself the blood and vital spirits. Such were many of the rest of his followers. For though they were dragged and haled by Polyphemus, and had their heads dashed against the ground, they would not confess a word concerning their lord and master Ulysses, nor discover the long piece of wood that was put in the fire and prepared to put out his eye; but rather suffered themselves to be devoured raw than to disclose any one of their master’s secrets; which was an example of fidelity and reservedness not to be paralleled. Pittacus therefore did very well, who, when the king of Egypt sent him an oblation-beast, and ordered him to take out and set apart the best and worst piece of it, pulled out the tongue and sent to him, as being the instrument of many good things as well as the instrument of the greatest evils in the world.

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Ino therefore, in Euripides, frankly extolling herself, says: I know both when and where my tongue to hold, And when with safety to be freely bold.Eurip. Ino, Frag. 417. For they that are brought up under a truly generous and royal education learn first to be silent, and then to talk. And therefore King Antigonus, when his son asked him when they should discamp, replied, What! art thou afraid of being the only man that shall not hear the trumpet? So loath was he to trust him with a secret, to whom he was to leave his kingdom; teaching him thereby, when he came to command another day, to be no less wary and sparing of his speech. Metellus also, that old soldier, being asked some such question about the intended march of his army, If I thought, said he, that my shirt were privy to this secret, I would pull it off and throw it into the fire. Eumenes also, when he heard that Craterus was marching with his forces against him, said not a word of it to his best friend, but gave out all along that it was Neoptolemus; for him his soldiers contemned, but they admired Craterus’s fame and virtue; but nobody knew the truth but Eumenes himself. Thereupon joining battle, the victory fell to their side, and they slew Craterus, not knowing whom he was till they found him among the slain. So cunningly did taciturnity manage this combat, and conceal so great an adversary; so that the friends of Eumenes admired rather than reproved him for not telling them beforehand. For indeed, should a man be blamed in such a case, it is better for him to be accused after victory obtained by his distrust, than to be obliged to blame others after an overthrow because he has been too easy to impart his secrets.

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Nay, what man is he that dares take upon him the freedom to blame another for not keeping the secret which he himself has revealed to him? For if the secret ought not to have been divulged, it was ill done to break it to another; but if, after thou hast let it go from thyself, thou wouldst have another keep it in, surely it is a great argument that thou hast more confidence in another than in thyself; for, if he be like thyself, thou art deservedly lost; if better, then thou art miraculously saved, as having met with a person more faithful to thee than thou art to thy own interest. But thou wilt say, he is my friend. Very good: yet this friend of mine had another, in whom he might confide as much as I did in him; and in like manner his friend another, to the end of the chapter. And thus the secret gains ground, and spreads itself by multiplication of babbling. For as a unit never exceeds its bounds, but always remains one, and is therefore called a unit; but the next is two, which contains the unlimited principle of diversity,—for it straightway departs from out of itself (as it were) and by doubling turns to a plurality,—so speech abiding in the first person’s thoughts may truly be called a secret; but being communicated to another, it presently changes its name into common rumor. This is the reason that Homer gives to words the epithet of winged; for he that lets a bird go out of his hand does not easily catch her again; neither is it possible for a man to recall and cage again in his breast a word let slip from his mouth;See Euripides, Frag. 1031. for with light wings it fetches many a compass, and flutters about from one quarter to another in a moment. The course of a ship may well be stayed by cables and anchors, which else would spoon away before a fresh gale of wind; but there is no fist riding or anchor-hold for speech, when once let loose as from a harbor; but being whirled away with a sonorous noise and loud echo, it carries off and plunges the unwary babbler into some fatal danger. For soon a little spark of fire, let fly, May kindle Ida’s wool, so thick and high What one man to his seeming fiend lets go, Whole cities may with ease enquire and know.Eurip. Ino, Frag. 415.

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The Senate of Rome had been debating among themselves a certain piece of secrecy for several days, which caused the matter to be so much the more suspected and listened after. Whereupon a certain Roman lady, discreet enough in other things, but yet a woman, laid at her husband day and night, and mournfully importuned him what the secret might be. Oaths, you may be sure, she was ready to make, and to curse herself if ever she revealed whatever he should tell; nor was she wanting in tears, and many moist complaints of her being a woman so little to be trusted by a husband. The Roman thus beset, yet willing in some measure to make trial of her fidelity and convince her of her folly, Thou hast overcome me, wife, said he, and now I’ll tell thee a most dreadful and prodigious thing. We were advertised by the priests, that a lark was seen flying in the air, with a golden helmet upon her head and a spear in one of her claws; now we are consulting with the augurs or soothsayers about this portent, whether it be good or bad. But keep it to thyself, for it may be of great concernment for the commonwealth. Having so said, he walked forth toward the market-place. No sooner was he gone, but his wife caught hold of the first of her maids that entered the room, and then striking her breast and tearing her hair, Woe is me, said she, for my poor husband and dearest country! What will become of us?—prompting the maid, as if she were desirous that she should say to her, Why? What is the matter, mistress? Upon which she presently unfolded all that her husband had told her; nay, she forgot not the common burden with which all twattle-baskets conclude their stories; But, hussy, said she, for your life, be sure you say not a word of this to any soul living. The wench was no sooner got out of her mistress’s sight, but meeting with one of her fellow-servants that had little to do, to her she unbosoms herself; she, big with the news, with no less speed runs away to her sweetheart, who was come to give her a visit, and without any more to do tells him all. By this means the story flew about the marketplace before the first deviser of it could get thither. Presently one of his acquaintance meeting him asked, Did ye come straight from your house? Without stop or stay, replied the other. And did ye hear nothing? says his friend. Why? quoth the other, Is there any news? Oh! quoth his friend, a lark has been seen flying in the air, with a golden helmet upon her head and a spear in her claw, and the Senate is summoned to consult about it. Upon which the gentleman, smiling: God a mercy, wife, quoth he, for being so nimble! One would have thought I might have got into the market-place before a story so lately told thee; but I see ’twas not to be done. Thereupon meeting with some of the senators, he soon delivered them out of their pain. However, being resolved to take a slight revenge of his wife, making haste home, Wife, said he, thou hast undone me; for it is found out that the great secret I told thee was first divulged out of my house; and now must I be banished from my native country for your wicked gaggling tongue. At first his wife would have denied the matter, and put it off from her husband by telling him there were three hundred more besides himself that heard the thing, and why might not one of those divulge it as well as he? But he bade her never tell him of three hundred more, and told her it was an invention of his own framing to try her and to avoid her importunity. Thus this Roman safely and cautiously made the experiment of his wife’s ability to keep a secret; as when we pour into a cracked and leaky vessel, not wine nor oil, but water only.

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But Fulvius, one of Augustus Caesar’s minions and favorites, once heard the emperor deploring the desolation of his family, in regard his two grandchildren by his daughter were both dead, and Postumius, who only remained alive, upon an accusation charged against him was confined to banishment, so that he was forced to set up his wife’s son to succeed him in the empire, yet upon more compassionate thoughts, signifying his determination to recall Postumius from exile. This Fulvius hearing related the whole to his wife, and she to Livia. Livia sharply expostulated the matter with Caesar; wherefore, seeing he had projected the thing so long before, he did not send for his daughter’s son at first, but exposed her to the hatred and revenge of him that he had determined to be his successor. The next morning Fulvius coming into Augustus’s presence, and saluting him with Hail, O Caesar! Caesar retorted upon him, God send thee more wit, Fulvius. He, presently apprehending the meaning of the repartee, made haste home again; and calling for his wife, Caesar understands, said he. that I have discovered his secret counsels, and therefore I am resolved to lay violent hands upon myself. And justly too, said she, thou dost deserve to die, since having lived so long with me, thou didst not know the lavishness of my tongue, and how unable I was to keep a secret. However, suffer me to die first. And with that, snatching the sword out of her husband’s hands, she slew herself before his face.

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Truly therefore was it said by Philippides the comedian, who being courteously and familiarly asked by King Lysimachus, what he should bestow upon him of all the treasure that he had, made answer, Any thing, O King, but your secrets.

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But there is another vice no less mischievous that attends garrulity, called Curiosity. For there are a sort of people that desire to hear a great deal of news, that they may have matter enough to tattle abroad; and these are the most diligent in the world to pry and dive into the secrets of others, that they may enlarge and aggravate their own loquacity with new stories and fooleries. And then they are like children, that neither can endure to hold the ice in their hands nor will let it go; or rather they may be said to lodge other men’s secrets in their bosoms, like so many serpents, which they are not able to keep there long, because they eat their way through. It is said that the fish called the sea-needle and vipers rive asunder and burst themselves when they bring forth; in like manner, secrets, dropping from the mouths of those that cannot contain them, destroy and overthrow the revealers. Seleucus Callinicus, having lost his whole army in a battle fought with the Galatians, threw off his royal diadem, and flew away full speed on a horse with three or four attendants, wandering through by-roads and deserts, till at last he began to faint for want of food. At length coming to a certain countryman’s house, and finding the owner himself within, he asked him for a little bread and water; which the countryman not only readily fetched him, but what else his ground would afford he very liberally and plentifully set before the king and his companions, making them all as heartily welcome as it was possible for him to do. At length, in the midst of their cheer, he knew the king’s face. This overjoyed the man to such a degree,—that he should have the happiness to relieve the king in his necessity,—that he was not able to contain himself or dissemble his knowledge of the king; but after he had rode a little way with him and came to take his leave; Farewell, King Seleucus, said the poor man. But then the king, stretching forth his right hand and pulling his host to his breast, as if he had intended to kiss him, nodded to one of his followers to strike off the countryman’s head with his sword. E’en while he speaks, his head rolls in the dust.Il. X. 457. Whereas if he could but have held his peace and mastered his tongue for a little while, till the king, as afterwards he did, had recovered his good fortune and grandeur, he had been doubtless better rewarded for his silence than he was for his hospitality. And yet this poor man had some colorable excuse for letting his tongue at liberty; that is to say, his hopes, and the kindness he had done the king.

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But most of your twattlers, without any cause or pretence at all, destroy themselves; as it happened when certain fellows began to talk pretty freely in a barber’s shop concerning the tyranny of Dionysius, that it was as secure and inexpugnable as a rock of adamant: I wonder, quoth the barber, laughing, that you should talk these things before me concerning Dionysius, whose throat is almost every day under my razor. Which scurrilous freedom of the barber being related to the tyrant, he caused him forthwith to be crucified. And indeed the generality of barbers are a prating generation of men; in regard the most loquacious praters usually resort to their shops, and there sit prattling; from whence the barbers also learn an ill habit of twattling. Pleasant therefore was the answer of Archelaus to the barber who, after he had cast the linen toilet about his shoulders, put this question to him, How shall I trim your majesty; In silence, quoth the king. It was a barber that first reported the news of the great overthrow which the Athenians received in Sicily; for being the first that heard the relation of it in the Piraeus, from a servant of one of those who had escaped out of the battle, he presently left his shop at sixes and sevens, and flew into the city as fast as his heels could carry him, For fear some other should the honor claim Of being first, when he but second came.I. XXII. 207. Now you may be sure that the first spreader of this news caused a great hubbub in the city, insomuch that the people, thronging together in the market-place, made diligent enquiry for the first divulger. Presently the barber was brought by head and shoulders to the crowd, and examined; but he could give no account of his author, only one that he never saw or knew in his life before had told him the news. Which so incensed the multitude, that they immediately cried out, To the rack with the traitor, tie the lying rascal neck and heels together. This is a mere story of the rogue’s own making. Who heard it? Who gave any credit to it beside himself? At the same instant the wheel was brought out, and the poor barber stretched upon it,—not to his ease, you may be sure. And then it was, and not before, that the news of the defeat was confirmed by several that had made a hard shift to escape the slaughter. Upon which the people scattered every one to his own home, to make their private lamentation for their particular losses, leaving the unfortunate barber bound fast to the wheel; in which condition he continued till late in the evening, before he was let loose. Nor would this reform the impertinent fool; for no sooner was he at liberty but he would needs be enquiring of the executioner, what news, and what was reported of the manner of Nicias the general’s being slain. So inexpugnable and incorrigible a vice is loquacity, gotten by custom and ill habit, that they cannot leave it off, though they were sure to be hanged.

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And yet we find that people have the same antipathy against divulgers of bad tidings, as they that drink bitter and distasteful potions have against the cups wherein they drank them. Elegant therefore is the dispute in Sophocles between the messenger and Creon: MESSENGER. By what I tell and what you hear, Do I offend your heart or ear? CREON. Why so inquisitive to sound My grief, and search the painful wound? MESSENGER. My news afflicts thy ears, I find, But ’tis the fact torments thy mind.Soph. Antigone, 317. Thus they that bring us bad tidings are as bad as they who are the authors of our misery; and yet there is no restraining or correcting the tongue that will run at random.

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It happened that the temple of Minerva in Lacedaemon called Chalcioecus was robbed, and nothing but an earthen pitcher left behind; which caused a great concourse of people, where every one spent his verdict about the empty pitcher. Gentlemen, says one, pray give me leave to tell ye my opinion concerning this pitcher. I am apt to believe, that these sacrilegious villains, before they ventured upon so dangerous an attempt, drank each of them a draught of hemlock juice, and then brought wine along with them in this pitcher; to the end that, if it were their good hap to escape without being apprehended, they might soon dissolve and extinguish the strength and vigor of the venom by the force of the wine unmixed and pure; but if they should be surprised and taken in the fact, that then they might die without feeling any pain under the torture of the rack. Having thus said, the people, observing so much forecast and contrivance in the thing, would not be persuaded that any man could have such ready thoughts upon a bare conjecture, but that he must know it to be so. Thereupon, immediately gathering about him, one asked who he was; another, who knew him; a third, how he came to be so much a philosopher. And at length, they did so sift and canvass and fetch him about, that the fellow confessed himself to be one of those that committed the sacrilege.

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And were not they who murdered the poet Ibycus discovered after the same manner, as they sat in the theatre? For as they were sitting there under the open sky to behold the public pastimes, they observed a flock of cranes flying over their heads; upon which they whispered merrily one to another, Look, yonder are the revengers of Ibycus’s death. Which words being overheard by some that sat next them,—in regard that Ibycus had been long missing but could not be found, though diligent search had been made after him,—they presently gave information of what they had heard to the magistrates. By whom being examined and convicted, they suffered condign punishment, though not betrayed by the cranes, but by the incontinency of their own tongues, and by an avenging Erinnys hovering over their heads and constraining them to confess the murder. For as in the body, wounded and diseased members draw to themselves the vicious humors of the neighboring parts; in like manner, the unruly tongues of babblers, infested (as it were) with inflammations where a sort of feverish pulses continually lie beating, will be always drawing to themselves something of the secret and private concerns of other men. And therefore the tongue ought to be environed with reason, as with a rampart perpetually lying before it, like a mound, to stop the overflowing and slippery exuberance of impertinent talk; that we may not seem to be more silly than geese, which, when they take their flight out of Cilicia over the mountain Taurus, which abounds with eagles, are reported to carry every one a good big stone in their bills, instead of a bridle or barricade, to restrain their gaggling. By which means they cross those hideous forests in the night-time undiscovered.

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Now then if the question should be asked, Which are the worst and most pernicious sort of people? I do not believe there is any man that would omit to name a traitor. By treason it was that Euthycrates covered the uppermost story of his house with Macedonian timber, according to the report of Demosthenes; that Philocrates, having received a good sum of money, spent it upon whores and fish; and that Euphorbus and Philagrus, who betrayed Eretria, were so well rewarded by the king with ample Possessions. But a prattler is a sort of traitor that no man needs to hire, for that he offers himself officiously and of his own accord. Nor does he betray to the enemy either horse or walls; but whatever he knows of public or private concerns requiring the greatest secrecy, that he discloses, whether it be in courts of judicature, in conspiracies, or management of state affairs, ’tis all one; he expects not so much as the reward of being thanked for his pains; nay, rather he will return thanks to them that give him audience. And therefore what was said upon a certain spendthrift that rashly and without any discretion wasted his own estate by his lavish prodigality to others, Thou art not liberal; ’tis a disease Of vainly giving, which does thee possess; ’Tis all to please thyself, what thou dost give,From Epicharmus. may well be retorted upon a common prattler: Thou art no friend, nor dost to me impart, For friendship’s sake, the secrets of thy heart; But as thy tongue has neither bolt nor lock, ’Tis thy disease, that thou delight’st to talk.

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Nor would I have the reader think that what has hitherto been said has been discoursed so much to blame as to cure that vicious and infectious malady of loquaciousness. For though we surmount and vanquish the vices of the mind by judgment and exercise, yet must the judgment precede. For no man will accustom himself to avoid and, as it were, to extirpate out of his soul those vices, unless he first abominate them. Nor can we ever detest those evil habits of the mind as we ought to do, but when we rightly judge by reason’s light of the prejudice they do us, and the ignominy we sustain thereby. For example, we consider and find that these profuse babblers, desirous of being beloved, are universally hated; while they study to gratify, they become troublesome; while they seek to be admired, they are derided. If they aim at profit, they lose all their labor; in short, they injure their friends, advantage their enemies, and undo themselves. And therefore the first remedy and cure for this spreading malady will be this, to reckon up all the shameful infamies and disasters that attend it.

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The second remedy is to take into serious consideration the practice of the opposite virtue, by always hearing, remembering, and having ready at hand the due praises and encomiums of reservedness and taciturnity, together with the majesty, sanctimony, and mysterious profoundness of silence. Let them consider how much more beloved, how much more admired, how far they are reputed to excel in prudence, who deliver their minds in few words, roundly and sententiously, and contract a great deal of sense within a small compass of speech, than such as fly out into voluminous language, and suffer their tongues to run before their wit. The former are those whom Plato so much praises, and likens unto skilful archers, darting forth their sentences thick and close, as it were crisped and curled one within another. To this same shrewdness of expression Lycurgus accustomed his fellow-citizens from their childhood by the exercise of silence, contracting and thickening their discourse into a compendious delivery. For as the Celtiberians make steel of iron by burying it in the ground, thereby to refine it from the gross and earthy part, so the Laconic way of speech has nothing of bark upon it, but by cutting off all superfluity of words, it becomes steeled and sharpened to pierce the understanding of the hearers. So their consciousness of language, so ready to turn the edge to all manner of questions, became natural by their extraordinary practice of silence. And therefore it would be very expedient for persons so much given to talk, always to have before their eyes the short and pithy sayings of those people, were it only to let them see the force and gravity which they contain. For example: The Lacedaemonians to Philip; Dionysius in Corinth. And when Philip wrote thus to the Spartans: If once I enter into your territories, I will destroy ye all, never to rise again; they answered him with the single word, If. To King Demetrius exclaiming in a great rage, What! have the Spartans sent me but one ambassador? the ambassador nothing terrified replied, Yes; one to one. Certainly they that spoke short and concisely were much admired by the ancients. Therefore the Amphictyons gave order, not that the Iliad or the Odyssey or Pindar’s paeans should be written upon Pythian Apollo’s temple; but Know thyself; Nothing too much; Give sureties, and mischief is at hand. So much did they admire conciseness of speech, comprehending full sense in so much brevity, made solid as it were by the force of a hammer. Does not the Deity himself study compendious utterance in the delivery of his oracles? Is he not therefore called Loxias,The name Loxias is usually derived from λοξός, indirect. (G.) because he avoids rather loquacity than obscurity? Are not they that signify their meaning by certain signs, without words, in great admiration and highly applauded Thus Heraclitus, being desired by his fellow-citizens to give them his opinion concerning Concord, ascended the public pulpit, and taking a cup of cold water into his hand, first sprinkled it with a little flour, then stirring it with a sprig of pennyroyal, drank it off, and so came don again; intimating thereby, that if men would but be contented with what was next at hand, without longing after dainties and superfluities, it would be an easy thing for cities to live in peace and concord one with another.

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Scilurus, king of the Scythians, left fourscore sons behind him; who, when he found the hour of death approaching, ordered them to bring him a bundle of small javelins, and then commanded every one singly to try whether lie could break the bundle, as it was, tied up altogether; which when they told him it was impossible for them to do, he drew out the javelins one by one, and brake them all himself with case; thereby declaring that, so long as they kept together united and in concord, their force would be invincible, but that by disunion and discord they would enfeeble each other, and render their dominion of small continuance.

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He then, that by often repeating and reflection shall enure himself to such precedents as these, may in time perhaps be more delighted with these short and conclusive apophthegms than with the exorbitances of loose and lavish discourse. For my own part, I must acknowledge that I am not a little ashamed of myself, when I call to mind that same domestic servant of whom I am now going to speak, and consider how great a thing it is to advise before a man speaks, and then to be able to maintain and stick to what he has resolved upon.

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Pupius Piso, the rhetorician, being unwilling to be disturbed with much talk, gave orders to his servants to answer to such questions only as he should ask them, and say no more. Then having a design to give an entertainment to Clodius, at that time magistrate, he ordered him to be invited, and provided a splendid banquet for him, as in all probability he could do no less. At the time appointed several other guests appeared, only they waited for Clodius’s coming, who tarried much longer than was expected; so that Piso sent his servant several times to him, to know whether he would be pleased to come to supper or no. Now when it grew late and Piso despaired of his coming, What! said he to his servant, did you call him? Yes, replied the servant. Why then does he not come away? Because he told me he would not come. Why did you not tell me so before? Because, sir, you never asked me the question. This was a Roman servant. But an Athenian servant, while he is digging and delving, will give his master an account of the articles and capitulations in a treaty of peace. So strangely does custom prevail in all things, of which let us now discourse.

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For there is no curb or bridle that can tame or restrain a libertine tongue; only custom must vanquish that disease. First therefore, when there are many questions propounded in the company where thou art, accustom thyself to silence till all the rest have refused to give an answer. For, as Sophocles observes, Although in racing swiftness is required, In counselling there’s no such haste desired; no more do speech and answer aim at the same mark with running. For it is the business of a racer to get the start of him that contends with him; but if another man gives a sufficient answer, there needs no more than to commend and approve what he says, and so gain the reputation of a candid person. If not, then to tell wherein the other failed and to supply the defect will neither be unseasonable nor a thing that can justly merit distaste. But above all things, let us take special heed, when another is asked a question, that we do not chop in to prevent his returning an answer. And perhaps it is as little commendable, when a question is asked of another, to put him by, and under take the solution of what is demanded ourselves. For thereby we seem to intimate that the person to whom the question was put was not able to resolve it, and that the propounder had not discretion sufficient to know of whom to ask it. Besides, such a malapert forwardness in answering is not only indecent, but injurious and affrontive. For he that prevents the person to whom the question is put in returning his answer, would in effect insinuate a What need had you to ask of him?—What can he say to it?—When I am in presence, no man ought to be asked those questions but myself. And yet many times we put questions to some people, not for want of an answer, but only to minister occasion of discourse to provoke them to familiarity, and to have the pleasure of their wit and conversation, as Socrates was wont to challenge Theaetetus and Charmides. Therefore to prevent another in returning his answers, to abstract his ears, and draw off his cogitations from another to himself, is the same thing as to run and salute a man who designs to be saluted by somebody else, or to divert his eyes upon ourselves which were already fixed upon another; considering that if he to whom the question is put refuse to return an answer, it is but decent for a man to contain himself, and by an answer accommodate to the will of the propounder, modestly and respectfully to put in, as if it had been at the request or in the behalf of the other. For they that are asked a question, if they fail in their answer, are justly to be pardoned; but he that voluntarily presumes to answer for another gives distaste, let his answer be never so rational; but if he mistake, he is derided by all the company.

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The second point of exercise, in reference to our own answering of questions, wherein a man that is given to talk ought to be extremely careful, is first of all not to be over-hasty in his answers to such as provoke him to talk on purpose to make themselves merry and to put an affront upon him. For some there are who, not out of any desire to be satisfied, but merely to pass away the time, study certain questions, and then propound them to persons which they know love to multiply words, on purpose to make themselves sport. Such men therefore ought to take heed how they run headlong and leap into discourse, as if they were glad of the occasion, and to consider the behavior of the propounder and the benefit and usefulness of the question. When we find that the propounder is really desirous to be informed, it is convenient then for a man to bethink himself awhile, and make some pause between the question and the answer; to the end that the proposer, if he pleases to make any additions to his proposal, may have time to do it, and himself a convenient space to consider what answer to make, for fear of running at random and stifling the question before it be fully propounded, or of giving one answer for another for want of considering what he ought to say,—which is the effect of an over-hasty zeal to be talking. True it is, indeed, that the Pythian priestess was wont to give her oracular answers at the very instant, and sometimes before the question was propounded. For that the Deity whom she serves Both understands the mute that cannot speak, And hears the silent e’er his mind he break.See Herod. I. 47. But it behooves a man that would return a pertinent answer, to stay till he rightly apprehend the sense and understand the intent of him that propounds the question, lest he may happen to make good the proverb, A rake we called for; they refused a bowl. Besides, we must subdue this inordinate and insatiate greediness of having all the talk, that it may not seem as if we had some old flux of humors impostumated about the tongue, which we were willing to have lanced and let out by a question. Socrates therefore, though never so thirsty after violent exercise, never would allow himself the liberty to drink, till he had drawn one bucket of water and poured it out upon the ground; to the end he might accustom his sensual appetite to attend reason’s appointment.

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Now therefore we come to understand that there are three sorts of answers to questions, the necessary, the polite, and the superfluous. For example, if a man should ask whether Socrates is within, the other, if he were in an ill-humor or not disposed to make many words, would answer, Not within; or if he intended to be more Laconic, he would cut off within, and reply briefly, No. Thus the Lacedaemonians, when Philip sent them an epistle, to know whether or not they would admit him into their city, vouchsafed him no other answer than only No, fairly written in large letters upon a sheet of paper. Another that would answer more courteously would say: He is not within; he is gone among the bankers; and perhaps he would add, Where he expects some friends. But a superfluous prater, if he chance to have read Antimachus of Colophon, would reply: He is not within; but is gone among the bankers, in expectation to meet certain Ionian friends, who are recommended to him in a letter from Alcibiades, who lives at Miletus with Tissaphernes, one of the great king of Persia’s lieutenant-generals, who formerly assisted the Lacedaemonians, but is now, by the solicitation of Alcibiades, in league with the Athenians; for Alcibiades, being desirous to return to his own country, has prevailed with Tissaphernes to change his mind and join with the Athenians. And thus perhaps you shall have him run on and repeat the whole eighth book of Thucydides, and overwhelm a man with his impertinent discourse, till he has taken Miletus, and banished Alcibiades a second time. Herein therefore ought a man chiefly to restrain the profuseness of his language, by following the footsteps of the question, and circumscribing the answer, as it were, within a circle proportionable to the benefit which the propounder proposes to make of his question. It is reported of Carneades, that before he was well known in the world, while he was disputing in the Gymnasium, the president of the place sent him an admonition to moderate his voice (for he naturally spoke very deep and loud); in answer to which he desired the president to send him a gauge for his voice, when the president not improperly made answer: Let that be the person who disputes with thee. In like manner, the intent of the propounder ought to be the rule and measure of the answer.

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Moreover, as Socrates was wont to say, that those meats were chiefly to be abstained from which allured men to eat when they were not a-hungry, and those drinks to be refrained that invited men to drink when they were not a-dry; so it would behoove a man that is lavish of his tongue, to be afraid of those discourses and themes wherein he most delights and makes it his business to be most prolix, and whenever he perceives them flowing in upon him, to resist them to the utmost of his power. For example, your martial men are always talking of sieges and battles, and the great poet often introduces Nestor boasting of his own achievements and feats of arms. The same disease is incident to noted pleaders at the bar, and accompanies such as have unexpectedly risen to be the favorites of great princes. For such will be always up with their stories,—how they were introduced at first, how they ascended by degrees, how they got the better in such a case, what arguments they used in such a case, and lastly how they were hummed up and applauded in court. For to say truth, gladness and joy are much more loquacious than the sleeplessness so often feigned in their comedies, rousing up and still refreshing itself with new relations; and therefore they are prone to fall into such stories upon the least occasion given. For not only Where the body most is pained, There the patient lays his hand; but pleasure also has a voice within itself, and leads the tongue about to be a support to the memory. So lovers spend the greatest part of their time in songs and sonnets, to refresh their memories with the representations of their mistresses; concerning which amours of theirs, when companions are wanting, they frequently discourse with things that are void of life. Thus, O dearest bed, whereon we wont to rest; and again, O blessed lamp divine,—for surely thee Bacchis believes some mighty Deity,— Surely the greatest of the Gods thou art, If she so wills who does possess my heart. And indeed it may well be said, that a loose-tongued fellow is no more, in respect of his discourse, than a white line struck with chalk upon white marble. For in regard there are several subjects of discourse, and many men are more subject to some than to others, it behooves every one to be on his guard especially against these, and to suppress them in such a manner that the delight which they take therein may not decoy them into their beloved prolixity and profuseness of words. The same inclination to overshoot themselves in prattling appears in such as are prone to that kind of discourses wherein they suppose themselves to excel others, either in habit or experience. For such a one, being as well a lover of himself as ambitious of glory, The chiefest part of all the day doth spend, Himself to pass and others to transcend.From the Antiope of Euripides, Frag. 183. For example, he that reads much endeavors to excel in history; the grammarian, in the artificial couching of words; the traveller is full of his geography. But all these surplusages are to be avoided with great caution, lest men, intoxicated therewith, grow fond of their old infirmities, and return to their former freaks, like beasts that cannot be driven from their haunts. Cyrus therefore, yet a young stripling, was most worthy of admiration, who would never challenge his equals and playfellows to any exercise wherein he excelled, but to such only wherein he knew himself to be inferior; unwilling that they should fret for the loss of the prize which he was sure to win, and loath to lose what he could himself gain from the others’ better skill.

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On the other side, the profuse talker is of such a disposition that, if any discourse happen from which he might be able to learn something and inform his ignorance, that he refuses and rejects, nor can you hire him even to hold his tongue; but after his rolling and restless fancy has mustered up some few obsolete and all-to-be-tattered rhapsodies to supply his vanity, out he flings them, as if he were master of all the knowledge in the world. Just like one amongst us who, having read two or three of Ephorus’s books, tired all men’s ears, and spoiled and brake up all the feasts and societies wherever he came, with his continual relations of the battle of Leuctra and the consequences of it; by which means he got himself a nickname, and every one called him Epaminondas.

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But this is one of the least inconveniences of this infirmity; and indeed we ought to make it one step towards the cure, to turn this violent vein of twattling upon such subjects as those. For such a loquacity is less a nuisance when it superabounds in what belongs to humane literature. It would be well also that the sort of people who are addicted to this vice should accustom themselves to write upon some subject or other, and to dispute of certain questions apart. For Antipater the Stoic, as we may probably conjecture, either not being able or else unwilling to come into dispute with Carneades, vehemently inveighing against the Stoics, declined to meet him fairly in the schools, yet would be always writing answers against him; and because he filled whole volumes full of contradictory arguments, and still opposed him with assertions that only made a noise, he was called Calamoboas, as one that made a great clamor with his pen to no purpose. So it is very probable that such fighting with their own shadows, and exclaiming one against another apart by themselves, driving and restraining them from the multitude, would render them gradually more tolerable and sociable in civil company; as curs, after they have once discharged their fury upon sticks and stones, become less fierce towards men. It would be always of great importance to them to converse with their superiors and elders; for that the awful reverence and respect which they bear to their dignity and gravity may accustom them in time to silence.

And it would be evermore expedient to intermix and involve with these exercises this manner of ratiocination with ourselves, before we speak, and at the very moment that the words are ready to break out of our mouths: What is this which I would say, that presses so hard to be gone? For what reason would this tongue of mine so fain be talking? What good shall I get by speaking, What mischief shall I incur by holding my peace? For we are not to case and discharge ourselves of our words, as if they were a heavy burthen that overloaded us; for speech remains as well when uttered as before; but men either speak in behalf of themselves when some necessity compels them, or for the benefit of those that hear them, or else to recreate one another with the delights of converse, on purpose to mitigate and render more savory, as with salt, the toils of our daily employments. But if there be nothing profitable in speaking, nothing necessary to them that hear what is said, nothing of satisfaction or delight, what need is there it should be spoken? For words may be in vain and to no purpose, as well as deeds. But after and above all that has been said, we ought always to bear in remembrance, and always to have at our tongue’s end, that saying of Simonides, that he had often repented him of talking, but never of keeping silent. Then as for exercise, we must believe it to be a matter of great importance, as being that which overcomes and masters all things; considering what watchful care and even toil and labor men will undergo to get rid of an old cough or hiccough. But silence and taciturnity not only never cause a dry throat, as Hippocrates observes, but are altogether free from pain and sorrow.

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- -δύσκολον μὲν ἀναλαμβάνει θεράπευμα καὶ χαλεπὸν ἡ φιλοσοφία τὴν - ἀδολεσχίαν. τὸ γὰρ φάρμακον αὐτῆς, ὁ λόγος, ἀκουόντων ἐστίν· - οἱ δʼ ἀδόλεσχοι - οὐδενὸς ἁκούουσιν, ἀεὶ γὰρ λαλοῦσι. καὶ τοῦτʼ - ἔχει πρῶτον κακὸν ἡ ἀσιγησία, τὴν - ἀνηκοΐαν. κωφότης γὰρ αὐθαίρετός ἐστιν, ἀνθρώπων οἶμαι - μεμφομένων τὴν φύσιν, ὅτι μίαν μὲν γλῶτταν δύο δʼ ὦτʼ ἔχουσιν. - εἴπερ οὖν ὁ Εὐριπίδης -Εὐριπίδης] Nauck. p. - 649 καλῶς εἶπε πρὸς τὸν ἀσύνετον ἀκροατὴν - - - οὐκ ἂν δυναίμην μὴ στέγοντα πιμπλάναι, - σοφοὺς ἐπαντλῶν ἀνδρὶ μὴ σοφῷ λόγους - δικαιότερον ἄν τις εἴποι πρὸς τὸν ἀδόλεσχον -ἀδόλεσχον Stegmannus: ἀδόλεσχον μᾶλλον δὲ περὶ τοῦ ἀδολέσχου - - - οὐκ ἂν δυναίμην μὴ δεχόμενον πιμπλάναι, - σοφοὺς ἐπαντλῶν ἀνδρὶ μὴ σοφῷ λόγους· - - μᾶλλον δὲ περιαντλῶν λόγους ἀνθρώπῳ - λαλοῦντι - μὲν - πρὸς τοὺς οὐκ ἀκούοντας, μὴ ἀκούοντι δὲ τῶν λαλούντων. καὶ γὰρ - ἂν ἀκούσῃ τι βραχύ, τῆς ἀδολεσχίας ὥσπερ ἄμπωτιν λαβούσης, - τοῦτο παραχρῆμα πολλαπλάσιον ἀνταποδίδωσι. τὴν μὲν γὰρ ἐν - Ὀλυμπίᾳ - στοὰν ἀπὸ μιᾶς φωνῆς - πολλὰς ἀντανακλάσεις ποιοῦσαν ἑπτάφωνον - καλοῦσι· τῆς δʼ ἀδολεσχίας ἂν ἐλάχιστος ἅψηται λόγος, εὐθὺς - ἀντιπεριηχεῖ κινοῦσα χορδὰς τὰς ἀκινήτους - φρενῶν. -Nauck. p 907 - μήποτε γὰρ αὐτοῖς οὐκ εἰς τὴν ψυχὴν ἀλλʼ εἰς τὴν - γλῶτταν ἡ ἀκοὴ συντέτρηται. διὸ τοῖς μὲν - ἄλλοις - - ἐμμένουσιν οἱ λόγοι, τῶν δʼ ἀδολέσχων διαρρέουσιν εἶθʼ ὥσπερ - ἀγγεῖα κενοὶ φρενῶν ἤχου δὲ μεστοὶ περιίασιν.

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εἰ δʼ οὖν δοκεῖ πείρας μηδὲν ἐλλελεῖφθαι, - εἴπωμεν πρὸς τὸν ἀδόλεσχον ὦ - παῖ, σιώπα πόλλʼ ἔχει σιγὴ καλά -id. p. 147 δύο - δὲ τὰ πρῶτα καὶ μέγιστα, τὸ ἀκοῦσαι καὶ ἀκουσθῆναι· ὧν οὐδʼ - ἑτέρου τυχεῖν ἐγγίγνεται τοῖς ἀδολέσχοις, ἀλλὰ καὶ περὶ αὐτὴν - τὴν ἐπιθυμίαν ἀποδυσπετοῦσι. - τοῖς - μὲν γὰρ ἄλλοις νοσήμασι τῆς ψυχῆς, - οἷον φιλαργυρίᾳ φιλοδοξίᾳ - φιληδονίᾳ, τὸ γοῦν τυγχάνειν ὧν ἐφίενται περίεστι· τοῖς δʼ - ἀδολέσχοις τοῦτο συμβαίνει χαλεπώτατον, ἐπιθυμοῦντες γὰρ ἀκροατῶν - οὐ τυγχάνουσιν, ἀλλὰ πᾶς φεύγει προτροπάδην - κἂν ἐν ἡμικυκλίῳ τινὶ καθεζόμενοι, κἂν - περιπατοῦντες ἐν ταὐτῷ θεάσωνται προσφοιτῶντα, -προσφοιτῶντας R ταχέως ἀνάζευξιν αὑτοῖς - παρεγγυῶσι. καὶ καθάπερ ὅταν ἐν συλλόγῳ τινὶ σιωπὴ γένηται, τὸν - Ἑρμῆν ἐπεισεληλυθέναι λέγουσιν, οὕτως ὅταν εἰς συμπόσιον ἢ - συνέδριον - - γνωρίμων λάλος - εἰσέλθῃ, πάντες ἀποσιωπῶσι μὴ βουλόμενοι λαβὴν παρασχεῖν ἂν δʼ - αὐτὸς ἄρξηται διαίρειν τὸ στόμα - - πρὸ χείματος ὥστʼ ἀνὰ ποντίαν ἄκραν -βορέου -βορέου] βορέα Bergkius πνέοντος -Bergk. 3 p. - 721 - ὑφορώμενοι σάλον καὶ ναυτίαν ἐξανέστησαν. ὅθεν αὐτοῖς - συμβαίνει μήτε παρὰ δεῖπνον συγκλιτῶν -συγκλιτῶν Huttenus: συγκλίτων - - μήτε συσκήνων τυγχάνειν προθύμων, - ὅταν ὁδοιπορῶσιν ἢ πλέωσιν, ἀλλʼ ἀναγκαστῶν· πρόσκειται γὰρ - ἁπανταχοῦ, τῶν ἱματίων ἀντιλαμβανόμενος, τοῦ γενείου, -τοῦ γενείου] ἀπτόμενος τοῦ - γενείου Stegmanus τὴν πλευρὰν θυροκοπῶν τῇ - χειρί πόδες δὴ κεῖθι τιμιώτατοι Bergk. 2 p. - 425 - - κατὰ τὸν Ἀρχίλοχον, καὶ νὴ Δία κατὰ τὸν σοφὸν - Ἀριστοτέλην. καὶ γὰρ αὐτὸς ἐνοχλούμενος ὑπʼ ἀδολέσχου - καὶ - κοπτόμενος ἀτόποις τισὶ διηγήμασι, πολλάκις αὐτοῦ λέγοντος οὐ - θαυμαστόν, Ἀριστότελες; οὐ τοῦτο φησί θαυμαστόν, ἀλλʼ - εἴ τις πόδας ἔχων - σὲ - ὑπομένει ἑτέρῳ δέ τινι τοιούτῳ μετὰ πολλοὺς λόγους - εἰπόντι κατηδολέσχηκά σου, φιλόσοφε· μὰ Δίʼ εἶπεν οὐ γὰρ προσεῖχον καὶ γὰρ ἂν - βιάσωνται λαλεῖν οἱ ἀδόλεσχοι, παρέδωκεν αὐτοῖς ἡ ψυχὴ τὰ ὦτα - περιαντλεῖν ἔξωθεν, αὐτὴ δʼ ἐντὸς - - ἑτέρας τινὰς ἀναπτύσσει καὶ διέξεισι πρὸς αὑτὴν - φροντίδας· ὅθεν - οὔτε προσεχόντων οὔτε πιστευόντων ἀκροατῶν εὐποροῦσι. τῶν μὲν - γὰρ πρὸς τὰς συνουσίας εὐκαταφόρων ἄγονον εἶναι τὸ σπέρμα - λέγουσι, τῶν δʼ ἀδολέσχων ὁ λόγος ἀτελὴς καὶ - ἄκαρπός ἐστι. -

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καίτοι γʼ οὐδὲν οὕτως ἡ φύσις εὐερκῶς κεχαράκωκε τῶν ἐν ἡμῖν - ὡς τὴν γλῶτταν, βαλομένη φρουρὰν πρὸ αὐτῆς τοὺς ὀδόντας, ἵνʼ, - ἐὰν ἐντὸς κατατείνοντος ἡνία σιγαλόεντα Hom. E 226. 328 - passim τοῦ λογισμοῦ μὴ - - ὑπακούῃ μηδʼ ἀνειλῆται, δήγμασιν αὐτῆς κατέχωμεν τὴν ἀκρασίαν - αἱμάττοντες. ἀχαλίνων γὰρ οὐ ταμιείων οὐδʼ οἰκημάτων - ἀλλὰ ʽ στομάτων τὸ τέλος δυστυχίαν ὁ Εὐριπίδης -Εὐριπίδης] Bacch. 386 φησίν. οἱ δʼ - οἰκημάτων μὲν ἀθύρων καὶ βαλλαντίων ἀδέσμων μηδὲν ὄφελος - οἰόμενοι τοῖς κεκτημένοις - εἶναι, στόμασι δʼ - ἀκλείστοις καὶ ἀθύροις ὥσπερ -ὥσπερ] καὶ ὥσπερ - Stegmannus τὸ τοῦ Πόντου διὰ παντὸς ἔξω ῥέουσι - χρώμενοι, πάντων ἀτιμότατον ἡγεῖσθαι τὸν λόγον ἐοίκασιν. ὅθεν - οὐδὲ πίστιν ἔχουσιν ἧς πᾶς λόγος ἐφίεται· τὸ γὰρ οἰκεῖον - αὐτοῦ - τέλος τοῦτʼ ἐστί, πίστιν - ἐνεργάσασθαι τοῖς ἀκούουσιν ἀπιστοῦνται δʼ οἱ λάλοι, κἂν - ἀληθεύωσιν. ὥσπερ γὰρ ὁ πυρὸς εἰς ἀγγεῖον κατακλεισθεὶς. τῷ - μὲν μέτρῳ πλείων εὑρίσκεται τῇ δὲ χρείᾳ μοχθηρότερος, οὕτω - λόγος εἰς ἀδόλεσχον ἐμπεσὼν ἄνθρωπον - πολὺ ποιεῖ τοῦ ψεύδους ἐπίμετρον, ᾧ διαφθείρει τὴν πίστιν. -

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ἔτι τοίνυν τὸ μεθύειν πᾶς ἄνθρωπος αἰδήμων καὶ κόσμιος φυλάξαιτʼ - ἄν· μανίᾳ γὰρ ὁμότοιχος -ὁμότοιχος Stobaeus - 99, 27: ὁμότοιχος. Locus est sanus. - cf. Kock 2 p. 128 - μὲν ἡ ὀργὴ - κατʼ ἐνίους ἡ δὲ μέθη σύνοικος· - - μᾶλλον δὲ μανία -μανία] i. e. ἡ μέθη ἐστὶ μανία - τῷ μὲν - χρόνῳ ἥττων, τῇ δʼ αἰτίᾳ μείζων, ὅτι τὸ αὐθαίρετον αὐτῇ - πρόσεστι. τῆς δὲ μέθης οὐθὲν οὕτω - κατηγοροῦσιν ὡς τὸ περὶ τοὺς λόγους ἀκρατὲς καὶ ἀόριστον - οἶνος γάρ τʼ -οἶνος γάρ τʼ] - οἶνος γὰρ ἀνώγει ι ἠλεός - ὅς τʼ Homerus ἐφέηκε πολύφρονά - περ μάλʼ ἀεῖσαι, -Hom. ξ 463 -καὶ θʼ ἁπαλὸν γελάσαι καί τʼ ὀρχήσασθαι ἀνῆκε. - - καίτοι -καίτοι] καὶ τί mei codd. καὶ τί τὸ δεινὸν W. Nihil opus τὸ - δεινότατον, ᾠδὴ καὶ γέλως καὶ ὄρχησις, οὐδὲν ἄχρι τούτων. - -οὐδὲν ἄχρι τούτων] i. e. οὐδέν ἐστι παραβαλλόμενον τοῖς - ἐφεξῆς - - - καί τι ἔπος προέηκεν, ὅπερ τʼ ἄρρητον - ἄμεινον τοῦτʼ ἤδη δεινὸν καὶ ἐπικίνδυνον καὶ μή - ποτε τὸ ζητούμενον παρὰ τοῖς φιλοσόφοις λύων ὁ ποιητὴς - οἰνώσεως καὶ μέθης διαφορὰν εἴρηκεν, - οἰνώσεως μὲν ἄνεσιν μέθης δὲ φλυαρίαν. τὸ. γὰρ ἐν τῇ καρδίᾳ - τοῦ νήφοντος ἐπὶ τῆς γλώττης ἐστὶ τοῦ μεθύοντος, ὡς οἱ - παροιμιαζόμενοι φασιν. ὅθεν ὁ μὲν Βίας ἔν τινι πότῳ σιωπῶν καὶ - σκωπτόμενος εἰς ἀβελτερίαν - ὑπό τινος - ἀδολέσχου, καὶ τίς ἄν ἔφη δύναιτο μωρὸς - ὢν ἐν οἴνῳ - σιωπᾶν; Ἀθήνησι δέ τις ἑστιῶν πρέσβεις βασιλικοὺς - ἐφιλοτιμήθη σπουδάζουσιν αὐτοῖς συναγαγεῖν εἰς ταὐτὸ τοὺς - φιλοσόφους· χρωμένων δὲ τῶν ἄλλων κοινολογίᾳ καὶ τὰς συμβολὰς - ἀποδιδόντων, τοῦ δὲ Ζήνωνος - ἡσυχίαν ἄγοντος, φιλοφρονησάμενοι καὶ προπιόντες οἱ ξένοι περὶ - σοῦ δὲ τί χρὴ λέγειν ἔφασαν ὦ Ζήνων τῷ - βασιλεῖ; κἀκεῖνος ἄλλο μηθέν εἶπεν ἢ ὅτι - πρεσβύτης ἐστὶν ἐν Ἀθήναις παρὰ πότον σιωπᾶν δυνάμενος. οὕτω τι βαθὺ καὶ μυστηριῶδες ἡ σιγὴ - καὶ νηφάλιον, - - ἡ δὲ μέθη λάλον· ἄνουν γὰρ καὶ ὀλιγόφρον, - διὰ τοῦτο καὶ πολύφωνον. οἱ δὲ φιλόσοφοι καὶ ὁριζόμενοι τὴν - μέθην λέγουσιν εἶναι λήρησιν πάροινον· οὕτως οὐ ψέγεται τὸ - πίνειν, εἰ προσείη τῷ πίνειν τὸ σιωπᾶν· ἀλλʼ ἡ μωρολογία μέθην - ποιεῖ - τὴν οἴνωσιν. ὁ μὲν οὖν - μεθύων ληρεῖ παρʼ οἶνον, ὁ δʼ ἀδόλεσχος πανταχοῦ ληρεῖ, ἐν - ἀγορᾷ ἐν θεάτρῳ ἐν περιπάτῳ ἐν μέθῃ μεθʼ ἡμέραν νύκτωρ· - ἔστι δὲ θεραπεύων τῆς νόσου βαρύτερος, συμπλέων τῆς ναυτίας - ἀηδέστερος, ἐπαινῶν τοῦ ψέγοντος ἐπαχθέστερος. - ἥδιόν γέ τοι πονηροῖς ὁμιλοῦσιν - ἐπιδεξίοις ἢ χρηστοῖς ἀδολέσχαις. ὁ μὲν γὰρ Σοφοκλέους Νέστωρ - τὸν - Αἴαντα τραχυνόμενον τῷ λόγῳ πραΰνων ἠθικῶς τοῦτʼ εἴρηκεν - οὐ μέμφομαί σε· δρῶν γὰρ εὖ κακῶς - λέγεις· Nauck. p. - 312 - - πρὸς δὲ τὸν ἀδολέσχην οὐχ οὕτως ἔχομεν, ἀλλὰ πᾶσαν - ἔργου χάριν ἡ τῶν λόγων ἀκαιρία διαφθείρει καὶ ἀπόλλυσι.

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Λυσίας τινὶ δίκην ἔχοντι λόγον συγγράψας ἔδωκεν· ὁ δὲ πολλάκις - ἀναγνοὺς ἧκε πρὸς τὸν Λυσίαν - - ἀθυμῶν καὶ λέγων τὸ μὲν πρῶτον αὐτῷ διεξιόντι θαυμαστὸν - φανῆναι τὸν λόγον, αὖθις δὲ καὶ τρίτον ἀναλαμβάνοντι παντελῶς - ἀμβλὺν καὶ ἄπρακτον· ὁ δὲ Λυσίας γελάσας τί οὖν εἶπεν οὐχ ἅπαξ μέλλεις - λέγειν αὐτὸν ἐπὶ τῶν - δικαστῶν; καὶ σκόπει - τὴν - Λυσίου πειθὼ καὶ χάριν· κἀκεῖνον γάρ - ἐγώ φαμὶ ἰοπλοκάμων Μοισᾶν εὖ λαχεῖν. -Bergk. 3 p. 703 qui - Sapphoni verba tribuens conicit: ἔγω φᾶμι - ἰοπλόκων ι Μοισᾶν εὖ λαχέμεν. cf. Pindar. Pyth. - 1, 1 - τῶν δὲ περὶ τοῦ ποιητοῦ λεγομένων ἀληθέστατόν - ἐστιν, ὅτι μόνος Ὅμηρος τῆς τῶν ἀνθρώπων ἁψικορίας - περιγέγονεν, ἀεὶ καινὸς ὢν καὶ πρὸς χάριν ἀκμάζων· ἀλλʼ ὅμως - εἰπὼν καὶ -εἰπὼν καὶ] del. Stegmannus - ἀναφωνήσας ἐκεῖνο - περὶ αὑτοῦ, τὸ - - ἐχθρὸν δὲ μοί ἐστιν -Hom. μ 452 -αὖτις -αὖτις idem: αὖθις - ἀριζήλως - εἰρημένα μυθολογεύειν - φεύγει καὶ φοβεῖται τὸν ἐφεδρεύοντα παντὶ λόγῳ κόρον, - εἰς ἄλλα ἐξ ἄλλων διηγήματα τὴν ἀκοὴν - ἄγων καὶ τῇ καινότητι τὴν πλησμονὴν αὐτῆς - παραμυθούμενος. οἱ δʼ ἀποκναίουσι δήπου τὰ ὦτα ταῖς ταυτολογίαις - ὥσπερ παλίμψηστα διαμολύνοντες. - -

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τοῦτο τοίνυν πρῶτον ὑπομιμνήσκωμεν αὐτούς, ὅτι, καθάπερ τὸν - οἶνον ἡδονῆς ἕνεκα καὶ φιλοφροσύνης - εὑρημένον οἱ προσβιαζόμενοι πολὺν πίνειν καὶ ἄκρατον ἐνίους - εἰς ἀηδίαν καὶ παροινίαν τρέπουσιν, οὕτω τὸν λόγον ἣδιστον - ὄντα καὶ φιλανθρωπότατον συμβόλαιον οἱ χρώμενοι κακῶς καὶ - προχείρως ἀπάνθρωπον ποιοῦσι καὶ ἄμικτον, οἷς - οἴονται χαρίζεσθαι λυποῦντες καὶ ἀφʼ ὧν - -ἀφʼ ὦν] cf. Symbolas meas - θαυμάζεσθαι καταγελώμενοι καὶ διʼ ὧν φιλεῖσθαι δυσχεραινόμενοι. - ὥσπερ - οὖν ὁ τῷ κεστῷ τοὺς ὁμιλοῦντας ἀποστρέφων καὶ ἀπελαύνων - ἀναφρόδιτος, οὕτως τῷ λόγῳ λυπῶν καὶ ἀπεχθανόμενος ἄμουσός - τις καὶ - ἄτεχνός ἐστι.

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τῶν δʼ ἄλλων παθῶν καὶ νοσημάτων τὰ μέν ἐστιν ἐπικίνδυνα τὰ δὲ - μισητὰ τὰ δὲ καταγέλαστα, τῇ δʼ ἀδολεσχίᾳ - πάντα συμβέβηκε. χλευάζονται μὲν γὰρ ἐν ταῖς κοιναῖς διηγήσεσι, - μισοῦνται δὲ διὰ τὰς τῶν κακῶν προσαγγελίας, κινδυνεύουσι δὲ τῶν - ἀπορρήτων - μὴ κρατοῦντες, ὅθεν Ἀνάχαρσις ἑστιαθεὶς - παρὰ Σόλωνι καὶ κοιμώμενος, ὤφθη τὴν μὲν ἀριστερὰν - χεῖρα τοῖς μορίοις τὴν δὲ δεξιὰν τῷ στόματι προσκειμένην ἔχων· - ἐγκρατεστέρου γὰρ ᾤετο χαλινοῦ δεῖσθαι τὴν γλῶτταν, ὀρθῶς - οἰόμενος. οὐ γὰρ ἄν τις ἐξαριθμήσαιτο ῥᾳδίως ἄνδρας τοσούτους - ἀφροδισίων ἀκρασίᾳ πεπτωκότας, - ὅσας πόλεις καὶ ἡγεμονίας λόγος ἐξενεχθεὶς ἀπόρρητος - ἀναστάτους ἐποίησε. Σύλλας ἐπολιόρκει τὰς Ἀθήνας, οὐκ ἔχων - σχολὴν ἐνδιατρῖψαι χρόνον πολὺν ἐπεὶ πόνος ἄλλος ἔπειγεν Hom. λ 54 ἡρπακότος μὲν Ἀσίαν - Μιθριδάτου τῶν - - δὲ περὶ - Μάριον αὖθις ἐν Ῥώμῃ κρατούντων· ἀλλὰ πρεσβυτῶν τινων ἐπὶ - κουρείου διαλεγομένων ὡς οὐ φυλάττεται τὸ Ἑπτάχαλκον καὶ - κινδυνεύει τὸ ἄστυ κατʼ ἐκεῖνο ληφθῆναι τὸ μέρος, ἀκούσαντες οἱ - κατάσκοποι πρὸς τὸν Σύλλαν ἐξήγγειλαν. ὁ δʼ εὐθὺς - τὴν δύναμιν προσαγαγὼν περὶ μέσας νύκτας - εἰσήγαγε τὸ στράτευμα, καὶ μικροῦ μὲν κατέσκαψε τὴν πόλιν -τὴν πόλιν] om. mei codd. ἐνέπλησε δὲ - φόνου καὶ νεκρῶν, ὥστε τὸν Κεραμεικὸν αἵματι ῥυῆναι. χαλεπῶς - δὲ πρὸς τοὺς Ἀθηναίους ἔσχε διὰ τοὺς λόγους μᾶλλον ἢ τὰ - ἔργα· - κακῶς γὰρ αὐτὸν ἔλεγον καὶ - τὴν Μετέλλαν, ἀναπηδῶντες ἐπὶ τὰ τείχη καὶ σκώπτοντες - - συκάμινον ἔσθʼ ὁ Σύλλας ἀλφίτῳ - πεπασμένον,ʼ -cf. Vit. Sull. c. - 2 - καὶ τοιαῦτα πολλὰ φλυαροῦντες ἐπεσπάσαντο - κουφοτάτου πράγματος λόγων ὥς φησιν ὁ Πλάτων -Πλάτων] de Legg. p. 717 c βαρυτάτην ζημίαν τὴν δὲ Ῥωμαίων πόλιν ἐκώλυσεν ἐλευθέραν - γενέσθαι, Νέρωνος ἀπαλλαγεῖσαν, - - ἑνὸς ἀνδρὸς ἀδολεσχία. μία γὰρ ἦν νύξ, μεθʼ ἣν ἔδει τὸν - τύραννον ἀπολωλέναι, παρεσκευασμένων ἀπάντων · ὁ δὲ μέλλων αὐτὸν - ἀποκτιννύναι, πορευόμενος εἰς θέατρον ἰδών τινα τῶν δεδεμένων - ἐπὶ θύραις μέλλοντα προσάγεσθαι τῷ Νέρωνι καὶ τὴν - αὑτοῦ τύχην ἀποδυρόμενον, ἐγγὺς - προσῆλθεν αὐτῷ καὶ προσψιθυρίσας εὔχου φησὶν ὦ - ἄνθρωπε, τὴν - σήμερον ἡμέραν παρελθεῖν μόνον, αὔριον δέ μοι - εὐχαριστήσεις. ἁρπάσας οὖν τὸ αἰνιχθὲν ἐκεῖνος καὶ - νοήσας, οἶμαι, ὅτι - - νήπιος, ὃς τὰ ἕτοιμα λιπὼν ἀνέτοιμα - διώκει -Hesiodo tribuitur; cf. - fr. 245 ed. Rzach. τὴν βεβαιοτέραν εἵλετο σωτηρίαν πρὸ - τῆς δικαιοτέρας. ἐμήνυσε γὰρ τῷ Νέρωνι τὴν φωνὴν τἀνθρώπου· - -τἀνθρώπου *: τοῦ - ἀνθρωπου - κἀκεῖνος εὐθὺς ἀνήρπαστο, καὶ - βάσανοι καὶ πῦρ καὶ μάστιγες ἐπʼ αὐτόν, ἀρνούμενον πρὸς τὴν - ἀνάγκην ἃ χωρὶς ἀνάγκης - ἐμήνυσε.

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Ζήνων δʼ ὁ φιλόσοφος, ἵνα μηδʼ ἄκοντος αὐτοῦ πρόηταί τι τῶν - ἀπορρήτων ἐκβιαζόμενον τὸ σῶμα -σῶμα] στόμα P. Papageorgiu ταῖς - ἀνάγκαις, διαφαγὼν τὴν γλῶτταν προσέπτυσε τῷ τυράννῳ. καλὸν δὲ - καὶ Λέαινα τῆς ἐγκρατείας - - ἔχει γέρας· - ἑταίρα τῶν περὶ Ἁρμόδιον ἦν καὶ Ἀριστογείτονα καὶ τῆς ἐπὶ - τοὺς τυράννους συνωμοσίας ἐκοινώνει ταῖς - ἐλπίσιν ὡς γυνή· καὶ γὰρ αὕτη περὶ τὸν καλὸν ἐκεῖνον - ἐβάκχευσε κρατῆρα τοῦ ἔρωτος, καὶ κατωργίαστο διὰ τοῦ θεοῦ τοῖς - ἀπορρήτοις. ὡς οὖν ἐκεῖνοι πταίσαντες ἀνῃρέθησαν, - ἀνακρινομένη - καὶ κελευομένη -κελευομένη] κολαζομένη codex D φράσαι τοὺς ἔτι - λανθάνοντας οὐκ - ἔφρασεν, ἀλλʼ ἐνεκαρτέρησεν, ἐπιδείξασα τοὺς ἄνδρας οὐδὲν - ἀνάξιον ἑαυτῶν παθόντας, εἰ τοιαύτην ἠγάπησαν. Ἀθηναῖοι δὲ - χαλκῆν ποιησάμενοι, λέαιναν ἄγλωσσον ἐν πύλαις τῆς ἀκροπόλεως - ἀνέθηκαν, τῷ - μὲν θυμοειδεῖ τοῦ - ζῴου τὸ ἀήττητον αὐτῆς τῷ δʼ ἀγλώσσῳ τὸ σιωπηρὸν καὶ - μυστηριῶδες ἐμφαίνοντες οὐδεὶς γὰρ οὕτω λόγος ὠφέλησε ῥηθεὶς - ὡς πολλοὶ σιωπηθέντες· ἔστι γὰρ εἰπεῖν ποτε τὸ σιγηθέν, οὐ μὴν - σιωπῆσαί γε τὸ λεχθέν, ἀλλʼ ἐκκέχυται καὶ διαπεφοίτηκεν. - ὅθεν οἶμαι τοῦ μὲν λέγειν - ἀνθρώπους τοῦ δὲ σιωπᾶν θεοὺς διδασκάλους ἔχομεν, ἐν τελεταῖς - καὶ - μυστηρίοις σιωπὴν παραλαμβάνοντες. ὁ δὲ ποιητὴς τὸν λογιώτατον - Ὀδυσσέα σιωπηλότατον πεποίηκε, καὶ τὸν υἱὸν αὐτοῦ καὶ τὴν - γυναῖκα καὶ - τὴν τροφόν· ἀκούεις γὰρ - λεγούσης ἕξω δʼ ἠύτε περ κρατερὴ δρῦς - -ἠύτε - δρῦς] ὡς ὅτε τις στερεὴ λίθος Homerus ἠὲ - σίδηρος -Hom. τ 494 αὐτὸς δὲ τῇ Πηνελόπῃ - παρακαθήμενος - θυμῷ μὲν γοόωσαν ἑὴν ἐλέαιρε γυναῖκα, -idem τ 210 - ὀφθαλμοὶ δʼ ὡς εἰ κέρα ἕστασαν ἠὲ σίδηρος, - - - ἀτρέμας ἐν βλεφάροισιν. - οὕτω τὸ σῶμα μεστὸν ἦν αὐτῷ πανταχόθεν ἐγκρατείας -, καὶ πάντʼ ἔχων ὁ λόγος - εὐπειθῆ καὶ ὑποχείρια προσέταττε τοῖς ὄμμασι μὴ δακρύειν, τῇ - γλώττῃ μὴ φθέγγεσθαι, τῇ καρδίᾳ μὴ τρέμειν μηδʼ ὑλακτεῖν. - τῷ δʼ αὖτʼ -δʼ αὖτʼ] δὲ μάλʼ idem ἐν πείσῃ κραδίη μένε - τετληυῖα Hom. υ 23 - - μέχρι τῶν ἀλόγων κινημάτων διήκοντος τοῦ λογισμοῦ καὶ τὸ - πνεῦμα καὶ τὸ αἷμα πεποιημένου κατήκοον ἑαυτῷ καὶ χειρόηθες. - τοιοῦτοι δὲ καὶ οἱ πολλοὶ τῶν ἑταίρων· τὸ γὰρ ἑλκομένους καὶ - προσουδιζομένους ὑπὸ τοῦ Κύκλωπος μὴ κατειπεῖν τοῦ Ὀδυσσέως - μηδὲ δεῖξαι τὸ πεπυρακτωμένον - ἐκεῖνο καὶ παρεσκευασμένον - ὄργανον ἐπὶ τὸν ὀφθαλμόν, ἀλλʼ - ὠμοὺς ἐσθίεσθαι μᾶλλον ἢ φράσαι τι τῶν ἀπορρήτων, ὑπερβολὴν - ἐγκρατείας καὶ πίστεως οὐκ ἀπολέλοιπεν. -ἀπολέλοιπεν R: ἐκλέλοιπεν - ὅθεν ὁ Πιττακὸς οὐ - κακῶς, τοῦ Αἰγυπτίων βασιλέως - - πέμψαντος ἱερεῖον αὐτῷ καὶ κελεύσαντος τὸ κάλλιστον καὶ - χείριστον ἐξελεῖν κρέας, ἐξέπεμψεν ἐξελὼν τὴν γλῶτταν ὡς - ὄργανον μὲν ἀγαθῶν ὄργανον δὲ κακῶν. τῶν μεγίστων οὖσαν.

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ἡ δʼ Εὐριπίδειος Ἰνὼ παρρησίαν ἄγουσα περὶ - αὑτῆς εἰδέναι φησὶ σιγᾶν θʼ - ὅπου -ὅπου Stobaeus 89, 9: ὅποι - δεῖ καὶ λέγειν ἵνʼ ἀσφαλές. -Nauck. p. 486 οἱ γὰρ εὐγενοῦς - καὶ βασιλικῆς τῷ ὄντι παιδείας τυχόντες πρῶτον σιγᾶν εἶτα - λαλεῖν μανθάνουσιν. -Ἀντίγονος γοῦν ὁ βασιλεὺς ἐκεῖνος, ἐρωτήσαντος - αὐτὸν τοῦ υἱοῦ πηνίκα - μέλλουσιν ἀναζευγνύειν, τί δέδοικας; εἶπε μὴ μόνος οὐκ - ἀκούσῃς τῆς σάλπιγγος; οὐκ ἄρα - φωνὴν ἐπίστευεν ἀπόρρητον ᾧ τὴν βασιλείαν ἀπολείπειν ἔμελλεν; - ἐδίδασκε μὲν οὖν αὐτὸν ἐγκρατῶς ἔχειν πρὸς τὰ τοιαῦτα καὶ - πεφυλαγμένως. Μέτελλος δʼ ὁ γέρων ἕτερόν τι τοιοῦτον -τοιοῦτον *: τοιοῦτο - - ἐπερωτώμενος ἐπὶ στρατείας εἰ φησὶν ᾤμην τὸν χιτῶνά μοι συνειδέναι τοῦτο τἀπόρρητον, -τἀπόρρητον * hic et infra: τὸ ἀπόρρητον - - ἀποδυσάμενος ἂν αὐτὸν ἐπὶ τὸ πῦρ ἔθηκα Εὐμένης δʼ - ἀκούσας ἐπέρχεσθαι Κρατερὸν οὐδενὶ τῶν -τὸ p. 202 a φίλων ἔφρασεν, - ἀλλʼ - ἐψεύσατο Νεοπτόλεμον εἶναι· τούτου γὰρ οἱ - στρατιῶται κατεφρόνουν, ἐκείνου δὲ καὶ τὴν δόξαν - ἐθαύμαζον καὶ τὴν ἀρετὴν ἠγάπων. ἔγνω δʼ οὐδεὶς ἄλλος, ἀλλὰ - συμβαλόντες ἐκράτησαν καὶ ἀπέκτειναν αὐτὸν ἀγνοοῦντες καὶ - νεκρὸν ἐπέγνωσαν. οὕτως ἐστρατήγησεν ἡ σιωπὴ τὸν ἀγῶνα καὶ - τηλικοῦτον - ἀνταγωνιστὴν ἀπέκρυψεν· - ὥστʼ αὐτὸν τοὺς φίλους μὴ προειπόντα θαυμάζειν μᾶλλον ἢ - μέμφεσθαι· κἂν μέμφηται δέ τις, ἐγκαλεῖσθαι βέλτιόν ἐστι σωθέντα - διʼ ἀπιστίαν ἢ κατηγορεῖν ἀπολλύμενον διὰ τὸ πιστεῦσαι. - -

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τίς δʼ ὅλως ἑαυτῷ παρρησίαν ἀπολέλοιπε - κατὰ τοῦ μὴ σιωπήσαντος; εἰ γὰρ - ἀγνοεῖσθαι τὸν λόγον ἔδει, κακῶς ἐλέχθη πρὸς ἄλλον· εἰ δʼ - ἀφεὶς ἐκ σεαυτοῦ κατέχεις ἐν ἑτέρῳ τἀπόρρητον, εἰς ἀλλοτρίαν - πίστιν καταπέφευγας τὴν σεαυτοῦ προέμενος. - κἂν μὲν ἐκεῖνος ὅμοιός σοι γένηται, δικαίως - ἀπόλωλας· ἂν δὲ βελτίων, σῴζῃ παραλόγως ἕτερον εὑρὼν ὑπὲρ - σεαυτὸν πιστότερον. ἀλλὰ φίλος οὗτος - ἐμοί. τούτῳ δʼ ἕτερός τις, ᾧ πιστεύσει καὶ οὗτος ὡς - ἐγὼ τούτῳ· κἀκεῖνος ἄλλῳ πάλιν· εἶθʼ οὕτως ἐπιγονὴν - λαμβάνει καὶ πολλαπλασιασμόν, εἰρομένης τῆς ἀκρασίας, ὁ λόγος. - ὡς γὰρ ἡ μονὰς οὐκ - - ἐκβαίνει τὸν - ἑαυτῆς ὅρον ἀλλʼ ἅπαξ τὸ ἓν μένει, διὸ κέκληται μονάς· ἡ δὲ - δυὰς ἀρχὴ διαφορᾶς ἀόριστος· εὐθὺς γὰρ ἑαυτὴν ἐξίστησι τῷ - διπλασιασμῷ εἰς τὸ πλῆθος τρεπομένη· οὕτω λόγος ἐν τῷ πρώτῳ - καταμένων ἀπόρρητος ὡς ἀληθῶς ἐστιν· ἂν δʼ εἰς - ἕτερον ἐκβῇ φήμης ἔσχε τάξιν. ἔπεα Hom. B 7. Φ 73. passim γάρ πτερόεντα φησὶν ὁ ποιητής οὔτε γὰρ - πτηνὸν -οὔτε γὰρ πτηνὸν κἑ] cf. Nauck. p. 691 ἐκ τῶν χειρῶν ἀφέντα ῥᾴδιόν ἐστιν αὖθις κατασχεῖν, - οὔτε λόγον ἐκ τοῦ στόματος προέμενον κρατῆσαι καὶ συλλαβεῖν - δυνατόν, ἀλλὰ φέρεται - - λαιψηρὰ κυκλώσας πτερά -cf. p. 750 b διʼ ἄλλων -διʼ ἄλλων] διʼ ἄμενων codex D, unde fort. διʼ ἀνέμων corrigendum - ἐπʼ ἄλλους σκιδνάμενος. νεὼς μὲν γὰρ ἁρπαγείσης ὑπὸ πνεύματος - ἐπιλαμβάνονται, σπείραις - καὶ ἀγκύραις τὸ τάχος ἀμβλύνοντες· τοῦ λόγου δʼ - ὥσπερ ἐκ λιμένων ἐκδραμόντος οὐκ ἔστιν ὅρμος οὐδʼ - ἀγκυροβόλιον, ἀλλὰ ψόφῳ πολλῷ καὶ - ἤχῳ φερόμενος προσέρρηξε καὶ κατέδυσεν εἰς μέγαν τινὰ καὶ - δεινὸν τὸν φθεγξάμενον κίνδυνον. - μικροῦ γὰρ ἐκ λαμπτῆρος Ἰδαῖον λέπας -Nauck. p. 486 - πρήσειεν ἄν τις· καὶ πρὸς ἄνδρʼ εἰπὼν ἕνα, - - - πύθοιντʼ ἂν ἀστοὶ πάντες. - -

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ἡ Ῥωμαίων σύγκλητος ἀπόρρητόν τινα βουλὴν - ἐβουλεύετο καθʼ αὑτὴν ἐπὶ πολλὰς ἡμέρας· - ἀσάφειαν δὲ πολλὴν - καὶ ὑπόνοιαν ἔχοντος τοῦ πράγματος, γυνὴ τἄλλα σώφρων, γυνὴ - δέ, προσέκειτο τῷ ἑαυτῆς ἀνδρί, λιπαρῶς δεομένη πυθέσθαι - τἀπόρρητον· - ὅρκοι δὲ καὶ κατάραι - περὶ σιωπῆς ἐγίγνοντο καὶ δάκρυα ποτνιωμένης αὐτῆς, ὡς πίστιν - οὐκ ἐχούσης. ὁ δὲ Ῥωμαῖος ἐξελέγξαι βουλόμενος αὐτῆς τὴν - ἀβελτερίαν νικᾷς, ὦ γύναι εἶπεν ἀλλʼ ἄκουε φοβερὸν - πρᾶγμα καὶ τεράστιον· προσήγγελται - γὰρ ἡμῖν ὑπὸ τῶν ἱερέων κόρυδον ὦφθαι πετόμενον κράνος - ἔχοντα χρυσοῦν καὶ δόρυ· σκεπτόμεθα δὴ τὸ τέρας εἴτε - χρηστὸν εἴτε φαῦλόν ἐστι, καὶ συνδιαποροῦμεν τοῖς μάντεσιν· - ἀλλὰ σιώπα ταῦτʼ εἰπὼν - ᾤχετʼ εἰς τὴν ἀγοράν· ἡ δὲ - τῶν θεραπαινίδων εὐθὺς - ἐφελκυσαμένη - τὴν πρώτην εἰσελθοῦσαν, ἔπαιε τὸ στῆθος αὑτῆς καὶ τὰς τρίχας - ἐσπάραττεν οἴμοι λέγουσα τἀνδρὸς -τἀνδρὸς *: τοῦ ἀνδρὸς - καὶ τῆς πατρίδος· τί - πεισόμεθα; βουλομένη καὶ διδάσκουσα τὴν θεράπαιναν εἰπεῖν τί γὰρ γέγονεν; ὡς δʼ οὖν πυθομένης διηγήσατο - καὶ προσέθηκε τὸν κοινὸν ἁπάσης - ἀδολεσχίας ἐπῳδόν, τὸ ταῦτα μηδενὶ φράσῃς ἀλλὰ σιώπα, οὐ φθάνει τὸ θεραπαινίδιον ἀποχωρῆσαν αὐτῆς, καὶ - τῶν ὁμοδούλων - εὐθὺς ἣν μάλιστʼ εἶδε σχολάζουσαν ἐμβάλλει τὸν λόγον· ἐκείνη - δὲ τῷ ἐραστῇ παραγενομένῳ - πρὸς - αὐτὴν ἔφρασεν. οὕτω δʼ εἰς ἀγορὰν τοῦ διηγήματος ἐκκυλισθέντος - ὥστε προλαβεῖν τὸν πλασάμενον τὴν φήμην, ἀπαντήσας τις αὐτῷ - τῶν γνωρίμων ἀρτίωσ εἶπεν οἴκοθεν εἰς ἀγορὰν - καταβαίνεις; ἀρτίωσ ἔφη ἐκεῖνος. οὐκοῦν οὐδὲν ἀκήκοας; γέγονε γάρ τι καινόν; ἀλλὰ -καινόν; ἀλλὰ R: καινὸν ἄλλο - κόρυδος ὦπται πετόμενος κράνος ἔχων χρυσοῦν καὶ δόρυ, - καὶ μέλλουσι περὶ τούτου σύγκλητον ἔχειν οἱ ἄρχοντες. κἀκεῖνος γελάσας - φεῦ -φεῦ Cobetus: εὖ - τοῦ τάχουσ εἶπεν ὦ γύναι, τὸ καὶ φθάσαι με τὸν - λόγον εἰς ἀγορὰν προελθόντα τούς μὲν οὖν ἄρχοντας - ἐντυχὼν ἀπήλλαξε τῆς ταραχῆς - τὴν δὲ γυναῖκα τιμωρούμενος, ὡς - οἴκαδʼ εἰσῆλθεν, ἀπώλεσάς μʼ εἶπεν ὦ γύναι· τὸ γὰρ - ἀπόρρητον - ἐκ τῆς ἐμῆς οἰκίας - πεφώραται δεδημοσιωμένον· ὥστε μοι φευκτέον ἐστὶ τὴν πατρίδα - διὰ τὴν σὴν ἀκρασίαν. τρεπομένης δὲ πρὸς; ἄρνησιν - αὐτῆς καὶ λεγούσης οὐ· γὰρ ταῦτα μετὰ τριακοσίων - ἤκουσας; ποίων ἔφη τριακοσίων; σοῦ βιασαμένης, ἐπλασάμην - ἀποπειρώμενος. οὗτος - μὲν οὖν ἀσφαλῶς πάνυ καὶ μετʼ εὐλαβείας, ὥσπερ εἰς ἀγγεῖον - σαθρὸν οὐκ - - οἶνον οὐκ ἔλαιον ἀλλʼ ὕδωρ ἐγχέας, ἐπείρασε -ἐπείρασε] ἐφώρασε Stegmannus τὴν γυναῖκα. - Φούλβιος -Φούλβιος] Φάβιος M δʼ ὁ Καίσαρος ἑταῖρος τοῦ Σεβαστοῦ, γέροντος ἤδη - γεγονότος ἀκούσας ὀδυρομένου - τὴν - περὶ τὸν οἶκον ἐρημίαν, καὶ ὅτι, τῶν μὲν δυεῖν αὐτῷ - θυγατριδῶν ἀπολωλότων Ποστουμίου δʼ ὃς ἔτι λοιπός; ἐστιν ἐκ - διαβολῆς τινος ἐν φυγῇ ὄντος, -ἐν φυγῇ ὄντος] verba unam notionem efficiunt ἀναγκάζεται τὸν τῆς γυναικὸς - υἱὸν ἐπεισάγειν τῇ διαδοχῇ τῆς ἡγεμονίας, καίπερ οἰκτίρων - καὶ - βουλευόμενος ἐκ τῆς ὑπερορίας - ἀνακαλεῖσθαι τὸν θυγατριδοῦν· ταῦτʼ ὁ Φούλβιος ἀκούσας ἐξήνεγκε - πρὸς τὴν γυναῖκα, πρὸς δὲ Λιβίαν ἐκείνη, - Λιβία δὲ καθήψατο πικρῶς Καίσαρος, εἰ πάλαι ταῦτʼ ἐγνωκὼς - οὐ - μεταπέμπεται τὸν θυγατριδοῦν, ἀλλʼ εἰς ἔχθραν καὶ πόλεμον αὐτὴν - τῷ διαδόχῳ τῆς ἀρχῆς - καθίστησιν. · - ἐλθόντος οὖν ἕωθεν, ὡς εἰώθει, τοῦ Φουλβίου πρὸς αὐτὸν καὶ - εἰπόντος χαῖρε, Καῖσαρ ὑγίαινʼ εἶπε Φούλβιε. κἀκεῖνος νοήσας ᾤχετʼ - εὐθὺς ἀπιὼν οἴκαδε, καὶ τὴν γυναῖκα μεταπεμψάμενος ἔγνωκεν ἔφη Καῖσαρ, ὅτι τἀπόρρητον οὐκ - ἐσιώπησα· καὶ διὰ τοῦτο - μέλλω ἀναιρεῖν ἐμαυτόν· ἡ δὲ γυνὴ δικαίωσ εἶπεν ὅτι μοι τοσοῦτον συνοικῶν - χρόνον οὐκ ἔγνως οὐδʼ - ἐφυλάξω τὴν ἀκρασίαν· ἀλλʼ ἔασον ἐμὲ προτέραν καὶ - λαβοῦσα τὸ ξίφος ἑαυτὴν προανεῖλε τἀνδρός. -τἀνδρός *: τοῦ ἀνδρός - - -

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ὀρθῶς οὖν Φιλιππίδης ὁ κωμῳδιοποιὸς -κωμῳδιοποιὸς *: κωμῳδοποιὸς - φιλοφρονουμένου τοῦ βασιλέως - αὐτὸν Λυσιμάχου καὶ λέγοντος τίνος σοι μεταδῶ τῶν ἐμῶν; οὗ βούλει φησὶ βασιλεῦ, πλὴν τῶν ἀπορρήτων τῇ δʼ - ἀδολεσχίᾳ καὶ ἡ περιεργία κακὸν οὐκ ἔλαττον πρόσεστι - πολλὰ γὰρ ἀκούειν θέλουσιν, ἵνα πολλὰ - λέγειν ἔχωσι· καὶ μάλιστα τοὺς ἀπορρήτους καὶ κεκρυμμένους τῶν - λόγων περιιόντες ἐξιχνεύουσι καὶ ἀνερευνῶσιν, ὥσπερ ὕλην - πυλαίαν -πυλαίαν *: παλαιάν - τινὰ φορυτῶν -φορυτῶν W: φορτίων - τῇ φλυαρίᾳ παρατιθέμενοι, - εἶθʼ ὥσπερ οἱ - παῖδες τὸν κρύσταλλον οὔτε - κατέχειν -κατέχειν] add. δύνανται R - οὔτʼ ἀφιέναι -ἀφιέναι *: ἀφεῖναι - θέλουσι· μᾶλλον δʼ ὥσπερ ἑρπετὰ τοὺς ἀπορρήτους - λόγους ἐγκολπισάμενοι καὶ συλλαβόντες οὐ - συγκρατοῦσιν ἀλλὰ διαβιβρώσκονται ὑπʼ αὐτῶν. τὰς μὲν γὰρ βελόνας - φασὶ ῥήγνυσθαι τικτούσας καὶ τὰς ἐχίδνας, οἱ δʼ ἀπόρρητοι λόγοι - τοὺς μὴ στέγοντας ἐκπίπτοντες ἀπολλύουσι καὶ διαφθείρουσι. -Σέλευκος ὁ Καλλίνικος ἐν τῇ - πρὸς Γαλάτας μάχῃ πᾶν ἀποβαλὼν τὸ στράτευμα καὶ τὴν δύναμιν, - αὐτὸς περισπάσας τὸ διάδημα καὶ φυγὼν ἵππῳ μετὰ τριῶν ἢ - τεττάρων ἀνοδίαις καὶ πλάναις πολὺν δρόμον, ἤδη διʼ ἔνδειαν - ἀπαγορεύων ἐπαυλίῳ - - τινὶ προσῆλθε, - καὶ τὸν δεσπότην αὐτὸν εὑρὼν κατὰ τύχην ἄρτον καὶ ὕδωρ - ᾔτησεν. ὁ δὲ καὶ ταῦτα· καὶ τῶν ἄλλων ὅσα παρῆν ἐν τῷ - ἀγρῷ δαψιλῶς ἐπιδιδοὺς καὶ φιλοφρονούμενος ἐγνώρισε τὸ πρόσωπον - τοῦ βασιλέως, καὶ περιχαρὴς γενόμενος τῇ συντυχίᾳ - τῆς χρείας οὐ κατέσχεν οὐδὲ συνεψεύσατο - βουλομένῳ λανθάνειν, ἀλλʼ ἄχρι τῆς ὁδοῦ προπέμψας. καὶ - ἀπολυόμενος ὑγίαινʼ εἶπεν ὦ βασιλεῦ Σέλευκε. κἀκεῖνος ἐκτείνας τὴν δεξιὰν αὐτῷ καὶ προσελκόμενος; ὡς - φιλήσων, ἔνευσεν ἑνὶ τῶν μετʼ αὐτοῦ ξίφει τὸν - τράχηλον ἀποκόψαι τοῦ ἀνθρώπου· φθεγγομένου δʼ ἄρα τοῦ γε κάρη κονίῃσιν - ἐμίχθη. Hom. K 457 - - εἰ· δʼ ἐσίγησε τότε καρτερήσας ὀλίγον χρόνον, - εὐτυχήσαντος ὕστερον τοῦ βασιλέως καὶ μεγάλου γενομένου μείζονας - ἂν οἶμαι χάριτας ἐκομίσατο ἀντὶ τῆς σιωπῆς - ἢ τῆς φιλοξενίας. οὗτος μὲν οὖν - ἁμωσγέπως ἔσχε πρόφασιν τῆς ἀκρασίας τὴν ἐλπίδα καὶ τὴν - φιλοφροσύνην. -

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οἱ δὲ πλεῖστοι τῶν ἀδολέσχων οὐδʼ αἰτίαν ἔχοντες ἀπολλύουσιν - αὑτούς. οἷον ἐν κουρείῳ τινὶ λόγων γιγνομἑνων περὶ τῆς - Διονυσίου τυραννίδος, ὡς ἀδαμαντίνη καὶ ἄρρηκτός ἐστι, γελάσας - ὁ κουρεὺς - ταῦθʼ ὑμᾶσ ἔφη περὶ Διονυσίου δεῖ λέγειν, οὗ ἐγὼ - παρʼ ἡμέρας ὀλίγας ἐπὶ τοῦ τραχήλου τὸ ξυρὸν - ἔχω; ταῦτʼ ἀκούσας ὁ Διονύσιος ἀνεσταύρωσεν αὐτόν. ἐπιεικῶς δὲ - λάλον ἐστὶ τὸ τῶν κουρέων γένος οἱ γὰρ ἀδολεσχότατοι προσρέουσι - καὶ προσκαθίζουσιν, - ὥστʼ αὐτοὺς - ἀναπίμπλασθαι τῆς συνηθείας. χαριέντως γοῦν ὁ βασιλεὺς Ἀρχέλαος, - ἀδολέσχου κουρέως περιβαλόντος αὐτῷ τὸ ὠμόλινον καὶ πυθομένου πῶς σε κείρω, βασιλεῦ σιωπῶν ἔφη. κουρεὺς δὲ καὶ τὴν ἐν Σικελίᾳ τῶν - Ἀθηναίων μεγάλην - κακοπραγίαν - ἀπήγγειλε, πρῶτος ἐν Πειραιεῖ πυθόμενος - οἰκέτου τινὸς τῶν ἀποδεδρακότων - ἐκεῖθεν. εἶτʼ ἀφεὶς τὸ ἐργαστήριον εἰς ἄστυ συνέτεινε δρόμῳ - μή τις κῦδος ἄροιτο -20 Hom. X 207 τὸν λόγον - εἰς τὴν πόλιν ἐμβαλών, - -ὁ δὲ δεύτερος ἔλθοι. γενομένης δὲ - ταραχῆς οἷον εἰκός, εἰς ἐκκλησίαν ἀθροισθεὶς ὁ δῆμος ἐπὶ τὴν - ἀρχὴν ἐβάδιζε τῆς φήμης. ἤγετʼ οὖν ὁ κουρεὺς καὶ ἀνεκρίνετο, - μηδὲ τοὔνομα τοῦ φράσαντος εἰδὼς ἀλλʼ εἰς ἀνώνυμον - καὶ ἄγνωστον ἀναφέρων τὴν ἀρχὴν - πρόσωπον. ὀργὴ δʼ οὖν -δʼ οὖν *: οὖν - καὶ βοὴ τοῦ θεάτρου· βασάνιζε καὶ - στρέβλου τὸν ἀλάστορα· πέπλασται ταῦτα καὶ συντέθειται· τίς - δʼ ἄλλος ἤκουσε; τίς δʼ - ἐπίστευσεν ἐκομίσθη τροχός, - κατετάθη ὁ ἄνθρωπος. ἐν τούτῳ - παρῆσαν οἱ τὴν συμφορὰν ἀπαγγέλλοντες, ἐξ αὐτοῦ τοῦ ἔργου - διαπεφευγότες, ἐσκεδάσθησαν οὖν πάντες ἐπὶ τὰ - οἰκεῖα πένθη, καταλιπόντες ἐν τῷ τροχῷ - τὸν ἄθλιον ἐνδεδεμένον. ὀψὲ δὲ λυθεὶς ἤδη πρὸς ἑσπέραν - ἠρώτα τὸν δημόσιον, εἰ καὶ περὶ Νικίου τοῦ στρατηγοῦ, ὃν - τρόπον ἀπόλωλεν, ἀκηκόασιν. οὕτως ἄμαχόν τι - κακὸν καὶ ἀνουθέτητον ἡ συνήθεια ποιεῖ - τὴν ἀδολεσχίαν.

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καίτοι γʼ ὥσπερ οἱ τὰ πικρὰ καὶ τὰ δυσώδη φάρμακα πιόντες - δυσχεραίνουσι καὶ τὰς κύλικας, οὕτως οἱ τὰ κακὰ προσαγγέλλοντες - ὑπὸ τῶν ἀκουόντων δυσχεραίνονται καὶ μισοῦνται. ὅθεν χαριέντως - ὁ Σοφοκλῆς -Σοφοκλῆς] Antig. 317 διηπόρηκεν, - λυποῦσι δʼ οὖν ὥσπερ οἱ δρῶντες καὶ οἱ λέγοντες, - ἀλλʼ ὅμως οὐκ ἔστι γλώσσης ῥεούσης - ἐπίσχεσις οὐδὲ κολασμός. ἐν Λακεδαίμονι τῆς Χαλκιοίκου τὸ - ἱερὸν ὤφθη σεσυλημένον, καὶ κειμένη ἔνδον κενὴ λάγυνος. ἦν - οὖν ἀπορία πολλῶν συνδεδραμηκότων, καί τις τῶν παρόντων εἰ - βούλεσθʼ εἶπεν ἐγὼ φράσω - ὑμῖν - ὁ μοι παρίσταται περὶ τῆς λαγύνου· νομίζω γάρ ἔφη τοὺς ἱεροσύλους ἐπὶ τηλικοῦτον ἐλθεῖν κίνδυνον, κώνειον - ἐμπιόντας καὶ κομίζοντας οἶνον· - ἵνʼ εἰ - μὲν αὐτοῖς λαθεῖν ἐγγένοιτο, τῷ ἀκράτῳ ποθέντι σβέσαντες - καὶ διαλύσαντες τὸ φάρμακον ἀπέλθοιεν ἀσφαλῶς εἰ δʼ - ἁλίσκοιντο, πρὸ τῶν βασάνων ὑπὸ τοῦ φαρμάκου ῥᾳδίως καὶ - ἀνωδύνως ἀποθάνοιεν. - ταῦτʼ εἰπόντος αὐτοῦ, τὸ πρᾶγμα πλοκὴν ἔχον καὶ περινόησιν - τοσαύτην οὐχ ὑπονοοῦντος ἀλλʼ εἰδότος ἐφαίνετο. καὶ περιστάντες - αὐτὸν ἀνέκριναν - ἄλλοθεν ἄλλος τίς εἶ; ʼ καί τίς σʼ - οἶδε; ʼ καί πόθεν ἐπίστασαι ταῦτα; καὶ τὸ πέρας - ἐλεγχόμενος οὕτως - ὡμολόγησεν εἷς - εἶναι τῶν ἱεροσύλων. οἱ δʼ Ἴβυκον ἀποκτείναντες οὐχ οὕτως - ἑάλωσαν ἐν θεάτρῳ καθήμενοι, καὶ γεράνων παραφανεισῶν πρὸς - ἀλλήλους; ἅμα γέλωτι ψιθυρίζοντες, ὡς αἱ Ἰβύκου ἔκδικοι - πάρεισιν; ἀκούσαντες γὰρ οἱ καθεζόμενοι πλησίον, ἤδη - πολὺν χρόνον τοῦ Ἰβύκου ὄντος ἀφανοῦς - καὶ ζητουμένου, ἐπελάβοντο τῆς φωνῆς καὶ προσήγγειλαν τοῖς - ἄρχουσιν. ἐλεγχθέντες δʼ οὕτως ἀπήχθησαν, οὐχ ὑπὸ τῶν γεράνων - κολασθέντες ἀλλʼ ὑπὸ τῆς αὑτῶν - γλωσσαλγίας ὥσπερ ἐρινύος ἢ - Ποινῆς βιασθέντες - ἐξαγορεῦσαι τὸν - φόνον. ὡς γὰρ ἐν τῷ σώματι πρὸς τὰ πεπονθότα μέρη καὶ - ἀλγοῦντα γίγνεται φορὰ καὶ ὁλκὴ τῶν πλησίον, οὕτως ἡ γλῶττα - τῶν ἀδολέσχων ἀεὶ φλεγμονὴν ἔχουσα καὶ σφυγμὸν ἕλκει -ἕλκει] cf. Kock. p. 612 τι καὶ - συνάγει τῶν ἀπορρήτων καὶ κεκρυμμένων ἐφʼ ἑαυτήν. - διὸ δεῖ πεφράχθαι, καὶ τὸν λογισμὸν ὡς - πρόβολον ἐμποδὼν ἀεὶ τῇ γλώττῃ κείμενον ἐπέχειν τὸ ῥεῦμα - καὶ τὸν ὄλισθον αὐτῆς, ἵνα μὴ τῶν χηνῶν - ἀφρονέστεροι εἶναι - δοκῶμεν, οὕς φασιν, ὅταν ὑπερβάλλωσιν. ἐκ - Κιλικίας τὸν Ταῦρον ἀετῶν ὄντα μεστόν, εἰς τὸ στόμα λαμβάνειν - εὐμεγέθη λίθον ὥσπερ κλεῖθρον ἢ χαλινὸν ἐμβάλλοντας τῇ φωνῇ, - καὶ νυκτὸς οὕτως ὑπερφέρεσθαι λανθάνοντας. - -

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εἰ τοίνυν ἔροιτό τις τὸν κάκιστον ὅστις - ἐστὶ καὶ τὸν ἐξωλέστατον,ʼ -Kock. 3 p. 544 οὐδεὶς ἂν ἄλλον - εἴποι τὸν προδότην παρελθών. Εὐθυκράτης -Εὐθυκράτης] Λασθένης Demosth. 19, 265. cf. p. 97 d μὲν οὖν ἤρεψε τὴν - οἰκίαν τοῖς ἐκ Μακεδονίας ξύλοισ idem ib. 229 ὥς φησι Δημοσθένης· - Φιλοκράτης δὲ - χρυσίον πολὺ λαβὼν πόρνας καὶ ἰχθῦς ἠγόραζεν· Εὐφόρβῳ δὲ καὶ - Φιλάγρῳ τοῖς Ἐρέτριαν προδοῦσι χώραν ὁ βασιλεὺς ἔδωκεν. ὁ δʼ - ἀδόλεσχος ἄμισθός - ἐστι προδότης; καὶ αὐτεπάγγελτος, οὐχ ἵππους οὐδὲ - τείχη προδιδούς, ἀλλὰ λόγους ἐκφέρων ἀπορρήτους - ἐν δίκαις ἐν στάσεσιν ἐν διαπολιτείαις, - μηδενὸς αὐτῷ χάριν ἔχοντος· ἀλλʼ ἂν αὐτός ἀκούηται, - προσοφείλων χάριν. ὥστε τὸ λελεγμένον πρὸς τὸν εἰκῆ καὶ - ἀκρίτως ἐκχέοντα τὰ ἑαυτοῦ καὶ καταχαριζόμενον οὐ φιλάνθρωπος σὺ γʼ -σύ γ] τύ γʼ Vit. Publ. c. 15 ἐσσʼ· -ἐσσʼ Iannotius: ἐσσι - ἔχεις νόσον, - χαίρεις Mullach. 1 p. 144. Lorenz. p 263 - διδούς ἐναρμόττει - καὶ πρὸς τὸν φλύαρον· οὐ φίλος εἶ σὺ ταῦτα μηνύων οὐδʼ - εὔνους· ἔχεις νόσον, χαίρεις λαλῶν καὶ φλυαρῶν.

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ταῦτα δʼ οὐ κατηγορίαν ἡγητέον ἀλλʼ ἰατρείαν - - τῆς - ἀδολεσχίας· τῶν γὰρ παθῶν κρίσει καὶ ἀσκήσει περιγιγνόμεθα, - προτέρα δʼ ἡ κρίσις ἐστίν. οὐδεὶς γὰρ - ἐθίζεται φεύγειν καὶ ἀποτρίβεσθαι τῆς ψυχῆς ὃ μὴ δυσχεραίνει. - δυσχεραίνομεν δὲ τὰ πάθη, ὅταν τὰς βλάβας καὶ τὰς αἰσχύνας τὰς - ἀπʼ αὐτῶν τῷ λόγῳ κατανοήσωμεν ὥσπερ νῦν κατανοοῦμεν ἐπὶ - τῶν ἀδολέσχων, ὅτι φιλεῖσθαι - βουλόμενοι μισοῦνται, χαρίζεσθαι θέλοντες ἐνοχλοῦσι, θαυμάζεσθαι - δοκοῦντες καταγελῶνται, κερδαίνοντες οὐδὲν ἀναλίσκουσιν· - ἀδικοῦσι τοὺς - φίλους, ὠφελοῦσι τοὺς ἐχθρούς, ἑαυτοὺς ἀπολλύουσιν. ὥστε τοῦτο - πρῶτον - ἴαμα καὶ φάρμακόν ἐστι τοῦ - πάθους, ὁ τῶν ἀπʼ αὐτοῦ γιγνομένων αἰσχρῶν καὶ ὀδυνηρῶν - ἐπιλογισμός.

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δευτέρῳ δὲ χρηστέον ἐπιλογισμῷ τῷ τῶν ἐναντίων, ἀκούοντας ἀεὶ - καὶ μεμνημένους καὶ πρόχειρʼ ἔχοντας τὰ τῆς ἐχεμυθίας ἐγκώμια, - καὶ τὸ σεμνὸν - καὶ τὸ ἅγιον καὶ τὸ - μυστηριῶδες τῆς σιωπῆς, καὶ ὅτι θαυμάζονται μᾶλλον καὶ ἀγαπῶνται - καὶ σοφώτεροι δοκοῦσι τῶν ἐξηνίων τούτων καὶ φερομένων οἱ - στρογγύλοι καὶ βραχυλόγοι, καὶ ὧν πολὺς νοῦς ἐν ὀλίγῃ λέξει - συνέσταλται. καὶ γὰρ Πλάτων -Πλάτων] Protag. p. 342 e τοὺς - - τοιούτους - ἐπαινεῖ, δεινοῖς ἀκοντισταῖς ἐοικέναι λέγων, οὖλα καὶ πυκνὰ - καὶ συνεστραμμένα φθεγγομένους. καὶ ὁ Λυκοῦργος εἰς ταύτην τὴν - δεινότητα τοὺς πολίτας εὐθὺς ἐκ παίδων τῇ σιωπῇ πιέζων συνῆγε - καὶ κατεπύκνου. καθάπερ γὰρ οἱ Κελτίβηρες - ἐκ -ἐκ] del. W τοῦ σιδήρου τὸ στόμωμα ποιοῦσιν, ὅταν· - κατορύξαντες εἰς τὴν γῆν τὸ πολὺ καὶ γεῶδες ἀποκαθήρωσιν, -ἀποκαθήρωσιν *: ἀποκαθάρωσιν - οὕτως - ὁ Λακωνικὸς λόγος οὐκ ἔχει φλοιόν, ἀλλʼ εἰς - αὐτὸ τὸ δραστήριον ἀφαιρέσει τοῦ περιττοῦ διωκόμενος στομοῦται· - τὸ γὰρ ἀποφθεγματικὸν αὐτοῖς τοῦτο καὶ τὸ μετʼ εὐστροφίας ὀξὺ - πρὸς - τὰς - ἀπαντήσεις ἐκ τῆς πολλῆς περιγίγνεται σιωπῆς. - καὶ δεῖ τὰ τοιαῦτα μάλιστα τοῖς - ἀδολέσχοις προβάλλειν ὅσην χάριν ἔχει καὶ δύναμιν, οἷόν ἐστι - τὸ Λακεδαιμόνιοι Φιλίππῳ Διονύσιος ἐν Κορίνθῳ καὶ - πάλιν γράψαντος αὐτοῖς τοῦ Φιλίππου ἂν ἐμβάλω εἰς τὴν - Λακωνικήν, ἀναστάτους ὑμᾶς ποιήσω, - ἀντέγραψαν αἴκα. Δημητρίου δὲ τοῦ βασιλέως - ἀγανακτοῦντος καὶ βοῶντος ἕνα πρὸς ἐμὲ Λακεδαιμόνιοι - πρεσβευτὴν ἔπεμψαν οὐ καταπλαγεὶς ὁ πρεσβευτής ἕνʼ εἶπε ποτὶ ἕνα θαυμάζονται δὲ καὶ - τῶν παλαιῶν οἱ βραχυλόγοι. καὶ - τῷ ἱερῷ τοῦ Πυθίου -Ἀπόλλωνος οὐ - τὴν Ἰλιάδα καὶ τὴν Ὀδύσσειαν οὐδὲ τοὺς Πινδάρου παιᾶνας - ἐπέγραψαν οἱ Ἀμφικτύονες, ἀλλὰ τὸ γνῶθι σαυτόν καὶ τὸ μηδὲν ἄγαν καὶ τὸ ἐγγύα πάρα δʼ ἄτα, θαυμάσαντες τῆς λέξεως τὸ εὔογκον καὶ τὸ λιτόν, ἐν βραχεῖ - σφυρήλατον νοῦν - περιεχούσης. αὐτὸς δʼ - ὁ θεὸς οὐ φιλοσύντομός ἐστι καὶ βραχυλόγος ἐν τοῖς χρησμοῖς, - καὶ Λοξίας καλεῖται διὰ τὸ φεύγειν τὴν ἀδολεσχίαν μᾶλλον ἢ - τὴν ἀσάφειαν; οἱ δὲ συμβολικῶς ἄνευ φωνῆς ἃ δεῖ φράζοντες οὐκ - ἐπαινοῦνται καὶ θαυμάζονται διαφερόντως; - - ὡς - Ἡράκλειτος, ἀξιούντων αὐτὸν τῶν πολιτῶν γνώμην τινʼ εἰπεῖν - περὶ ὁμονοίας, ἀναβὰς ἐπὶ τὸ βῆμα καὶ λαβὼν ψυχροῦ κύλικα καὶ - τῶν ἀλφίτων ἐπιπάσας καὶ τῷ γλήχωνι κινήσας, ἐκπιὼν ἀπῆλθεν - ἐπιδειξάμενος αὐτοῖς, ὅτι τὸ τοῖς τυχοῦσιν ἀρκεῖσθαι καὶ μὴ δεῖσθαι τῶν πολυτελῶν ἐν εἰρήνῃ καὶ - ὁμονοίᾳ διατηρεῖ τὰς πόλεις. Σκιλοῦρος δὲ καταλιπὼν ὀγδοήκοντα - παῖδας, ὁ Σκυθῶν βασιλεύς, ᾔτησε δέσμην δορατίων, ὅτʼ - ἀπέθνῃσκε, καὶ λαβόντας ἐκέλευσε - - καταθραῦσαι καὶ κατεάξαι συνδεδεμένην καὶ ἀθρόαν ὡς δʼ ἀπεῖπον, - αὐτὸς ἓν καθʼ ἓν ἕλκων πάντα ῥᾳδίως διέκλασε· τὴν συμφωνίαν - αὐτῶν καὶ - - τὴν ὁμόνοιαν ἰσχυρὸν ἀποφαίνων καὶ δυσκαθαίρετον, ἀσθενὲς δὲ - τὴν διάλυσιν καὶ οὐ μόνιμον. - -

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εἰ δὴ ταῦτα καὶ τὰ τοιαῦτα συνεχῶς τις σκοποῖ -σκοποῖ *: σκοπεῖ - καὶ ἀναλαμβάνοι, - παύσαιτʼ ἂν ἴσως ἡδόμενος τῷ φλυαρεῖν. ἐμὲ δὲ κἀκεῖνος ὁ - οἰκέτης εὖ μάλα δυσωπεῖ, τὸ προσέχειν τῷ λόγῳ καὶ κρατεῖν - προαιρέσεως ἡλίκον ἐστὶν ἐνθυμούμενον. Πούπιος Πείσων - ὁ ῥήτωρ μὴ βουλόμενος ἐνοχλεῖσθαι - προσέταξε τοῖς οἰκέταις πρὸς τὰ ἐρωτώμενα λαλεῖν καὶ μηδὲν - πλέον. εἶτα Κλώδιον ἄρχοντα δεξιώσασθαι βουλόμενος ἐκέλευσε - κληθῆναι, καὶ παρεσκευάσατο λαμπρὰν ὡς - εἰκὸς ἑστίασιν. ἐνστάσης δὲ τῆς - ὥρας, οἱ μὲν ἄλλοι - παρῆσαν ὁ δὲ - Κλώδιος; προσεδοκᾶτο· καὶ πολλάκις ἔπεμψε τὸν εἰωθότα καλεῖν - οἰκέτην, ἐποψόμενον εἰ πρόσεισιν. ὡς δʼ ἦν ἑσπέρα καὶ - ἀπέγνωστο τί δʼ; ἔφη πρὸς τὸν οἰκέτην ἐκάλεσας - αὐτόν; ἔγωγʼ εἶπε. διὰ οὖν οὐκ ἀφῖκται; κἀκεῖνος ὅτι ἠρνήσατο. πῶς οὖν οὐκ εὐθὺς - ἔφρασας; ὅτι τοῦτὸ μʼ οὐκ ἠρώτησας. οὕτω μὲν Ῥωμαϊκὸς - οἰκέτης, ὁ δʼ Ἀττικὸς ἐρεῖ τῷ δεσπότῃ σκάπτων ἐφʼ οἷς γεγόνασιν αἱ διαλύσεις. -Kock. 3 p. 473. cf. p. 518 f. - οὕτω μέγα πρὸς πάνθʼ ὁ ἐθισμός ἐστι, καὶ - περὶ τούτου γʼ ἤδη λέγωμεν.

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οὐ γὰρ ἔστιν ὡς χαλινῶν ἐφαψαμένους ἐπισχεῖν τὸν ἀδολέσχην, - ἀλλʼ ἔθει δεῖ κρατῆσαι τοῦ - - νοσήματος. πρῶτον μὲν οὖν ἐν ταῖς τῶν πέλας ἐρωτήσεσι σαυτὸν - ἔθιζε σιωπᾶν, μέχρι οὗ πάντες ἀπείπωνται τὴν ἀπόκρισιν · οὐ γάρ τι βουλῆς ταὐτὸ καὶ δρόμου τέλος - -Nauck. p. 312 ὥς φησι Σοφοκλῆς, οὐδέ γε φωνῆς καὶ ἀποκρίσεως - ἀλλʼ ἐκεῖ μὲν ἡ νίκη τοῦ - φθάσαντός ἐστιν, ἐνταῦθα δέ, ἐὰν μὲν ἱκανῶς ἕτερος - ἀποκρίνηται, καλῶς ἔχει; συνεπαινέσαντα καὶ συνεπιφήσαντα δόξαν - εὐμενοῦς - - ἀνθρώπου λαβεῖν· ἐὰν δὲ μή, τότε καὶ διδάξαι τὸ ἠγνοημένον - καὶ ἀναπληρῶσαι τὸ ἐλλεῖπον, ἀνεπίφθονον - καὶ οὐκ ἄκαιρόν ἐστι;. μάλιστα δὲ φυλάττωμεν - ἑαυτούς, ὅπως μὴ ἑτέρου τινὸς ἐρωτηθέντος αὐτοὶ προλαμβάνωμεν - ὑποφθάνοντες τὴν ἀπόκρισιν. ἴσως μὲν γὰρ οὐδʼ ἄλλο τι -ἄλλο τι] ἄλλοθι Duebnerus καλῶς - ἔχον ἐστίν, αἰτηθέντος ἑτέρου, παρωσαμένους ἐκεῖνον αὐτοὺς; - ἐπαγγέλλεσθαι· - δόξομεν γὰρ ἅμα καὶ - τοῦτον ὡς παρασχεῖν ὃ αἰτεῖται μὴ δυνάμενον, κἀκεῖνον ὡς - αἰτεῖν παρʼ ὧν δύναται λαβεῖν οὐκ ἐπιστάμενον, ὀνειδίζειν - μάλιστα δʼ ὕβριν φέρει περὶ τὰς ἀποκρίσεις ἡ τοιαύτη - προπέτεια καὶ - θρασύτης· συνεμφαίνει γὰρ ὁ φθάνων - - ἐν τῷ ἀποκρίνασθαι τὸν ἐρωτώμενον τὸ τί τούτου δέῃ; καὶ ʽτί οὗτος οἶδε; κἀμοῦ παρόντος, περὶ τούτων οὐδένα - δεῖ ἄλλον ἐρωτᾶν καίτοι πολλάκις - τινὰς ἐρωτῶμεν οὐ τοῦ λόγου δεόμενοι, φωνὴν δέ τινα καὶ - φιλοφροσύνην ἐκκαλούμενοι παρʼ αὐτῶν, καὶ προαγαγεῖν εἰς ὁμιλίαν - ἐθέλοντες, ὡς Σωκράτης Θεαίτητον καὶ Χαρμίδην. ὅμοιον οὖν - τῷ τὸν ὑφʼ - ἑτέρου βουλόμενον - φιληθῆναι προδραμόντα -προδραμόντα R praeter necessitatem φιλεῖν αὐτὸν ἢ τὸν ἑτέρῳ προσβλέποντα - μεταστρέφειν εἰς ἑαυτὸν τὸ προλαμβάνειν τὰς ἀποκρίσεις καὶ τὰ - ὦτα μετάγειν, καὶ τὴν διάνοιαν ἕλκειν καὶ ἀποστρέφειν - πρὸς ἑαυτόν· - ὅπου, κἂν ἀπείπηται τὸν λόγον ὁ αἰτηθείς, - ἐπισχόντα καλῶς ἔχει καὶ πρὸς τὸ - βουλόμενον τοῦ ἐρωτῶντος ἁρμοσάμενον ὡς ἐπὶ κλῆσιν ἀλλοτρίαν - τὴν ἀπόκρισιν, αἰδημόνως καὶ κοσμίως ἀπαντᾶν, καὶ γὰρ οἱ μὲν - ἐρωτηθέντες, ἂν σφαλῶσιν ἐν τῷ ἀποκρίνεσθαι, συγγνώμης δικαίας - τυγχάνουσιν· - ὁ δʼ αὐθαιρέτως - ὑφιστάμενος καὶ προλαμβάνων τὸν λόγον ἀηδὴς μέν ἐστι καὶ - κατορθῶν, διαμαρτάνων δὲ παντάπασιν ἐπίχαρτος γίγνεται καὶ - καταγέλαστος.

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δεύτερον τοίνυν ἄσκημα πρὸς τὰς ἰδίας ἀποκρίσεις ἐστίν, αἷς - οὐχ ἣκιστα δεῖ προσέχειν τὸν ἀδόλεσχον· - πρῶτον μέν, ἵνα μὴ λάθῃ τοῖς ἐπὶ γέλωτι - καὶ ὕβρει - προκαλουμένοις εἰς λόγους αὐτὸν ἀποκρινόμενος μετὰ σπουδῆς. - ἔνιοι γὰρ οὐδὲν δεόμενοι διατριβῆς δὲ καὶ παιδιᾶς ἕνεκα - συνθέντες τινὰς ἐρωτήσεις προβάλλουσι τοῖς τοιούτοις καὶ - ἀνακινοῦσιν - αὐτῶν τὸν λῆρον· ὃ - δεῖ φυλάττεσθαι, καὶ μὴ ταχὺ τῷ λόγῳ μηδʼ ὥσπερ χάριν ἔχοντας - ἐπιπηδᾶν, ἀλλὰ καὶ τὸν τρόπον τοῦ πυνθανομένου σκοπεῖν καὶ τὴν - χρείαν. ὅταν δὲ φαίνηται τῷ ὄντι βουλόμενος - μαθεῖν, ἐθιστέον ἐφιστάναι καὶ ποιεῖν τι διάλειμμα μεταξὺ τῆς - ἐρωτήσεως καὶ τῆς ἀποκρίσεως· ἐν ᾧ προσθεῖναι μὲν ὁ ἐρωτῶν, - εἴ τι βούλεται, δύναται, - σκέψασθαι δʼ αὐτὸς περὶ ὧν - ἀποκρινεῖται, καὶ μὴ - κατατρέχειν μηδὲ - καταχωννύναι τὴν ἐρώτησιν, ἔτι πυνθανομένοις πολλάκις ὑπὸ - σπουδῆς ἄλλας ἀντʼ ἄλλων ἀποκρίσεις διδόντα. -διδόντα R: διδόντας - ἡ μὲν γὰρ Πυθία - καὶ πρὸ ἐρωτήσεως αὐθωρὶ χρησμοὺς εἴωθέ τινας ἐκφέρειν· ὁ γὰρ - θεός, ᾧ λατρεύει, - - καὶ κωφοῦ ξυνίησι καὶ οὐ λαλέοντος -λαλέοντος] φωνεῦντος Herodotus 1, 47 - ἀκούει. τὸν δὲ βουλόμενον ἐμμελῶς ἀποκρίνασθαι δεῖ - τὴν, διάνοιαν ἀναμεῖναι καὶ τὴν προαίρεσιν ἀκριβῶς καταμαθεῖν - τοῦ - πυνθανομένου, μὴ γένηται τὸ κατὰ τὴν παροιμίαν - - ἄμας ἀπῄτουν, οἱ δʼ ἀπηρνοῦντο - σκάφας. - -κοξκ. 3 π. 494 - ἄλλως δὲ τὸ λάβρον τοῦτο καὶ πρὸς τοὺς - λόγους ὀξύπεινον ἀνακρουστέον, ἵνα μὴ δοκῇ καθάπερ ῥεῦμα τῇ - γλώττῃ πάλαι προσιστάμενον ἀσμένως ὑπὸ τῆς ἐρωτήσεως - ἐξερᾶσθαι. -ἐξερᾶσθαι Emperius: ἐξορᾶσθαι - καὶ γὰρ ὁ Σωκράτης οὕτως - ἐκόλουε τὴν δίψαν, οὐκ ἐφιεὶς ἑαυτῷ πιεῖν μετὰ γυμνάσιον, - εἰ μὴ τὸν πρῶτον ἐκχέοι κάδον ἀνιμήσας, ὅπως ἐθίζηται τὸν - τοῦ λόγου καιρὸν ἀναμένειν τὸ ἄλογον. - -

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ἔστι τοίνυν τρία γένη τῶν πρὸς τὰς ἐρωτήσεις - ἀποκρίσεων, τὸ μὲν ἀναγκαῖον τὸ δὲ - φιλάνθρωπον τὸ δὲ περισσόν. οἷον πυθομένου τινὸς εἰ Σωκράτης ἔνδον, ὁ μὲν ἀπροθύμως καὶ ὥσπερ -καὶ ὥσπερ *: ὥσπερ καὶ - - ἄκων ἀποκρίνεται τὸ οὐκ ἔνδον · ἐὰν δὲ βούληται - λακωνίζειν, καὶ τὸ ἔνδον ἀφελὼν αὐτὴν μόνην φθέγξεται - τὴν ἀπόφασιν· ὡς ἐκεῖνοι, Φιλίππου γράψαντος εἰ - δέχονται τῇ πόλει αὐτόν, εἰς χάρτην ΟΥ μέγα γράψαντες ἀπέστειλαν. ὁ δὲ - φιλανθρωπότερον ἀποκρίνεται οὐκ ἔνδον ἀλλʼ ἐπὶ ταῖς τραπέζαις - · κἂν βούληται προσεπιμετρῆσαι, ξένους τινὰς ἐκεῖ - περιμένων. ὁ δὲ περιττὸς - καὶ ἀδολέσχης, ἄν γε δὴ - τύχῃ καὶ - τὸν Κολοφώνιον ἀνεγνωκὼς Ἀντίμαχον, οὐκ ἔνδον φησὶν ἀλλʼ ἐπὶ ταῖς τραπέζαις, ξένους ἀναμένων Ἴωνας, ὑπὲρ - ὧν αὐτῷ γέγραφεν Ἀλκιβιάδης περὶ Μίλητον ὤν, καὶ παρὰ - Τισσαφέρνει διατρίβων, τῷ τοῦ μεγάλου σατράπῃ βασιλέως, ὃς - πάλαι μὲν ἐβοήθει - Λακεδαιμονίοις, νῦν δὲ προστίθεται διʼ Ἀλκιβιάδην - Ἀθηναίοις· ὁ γὰρ Ἀλκιβιάδης ἐπιθυμῶν κατελθεῖν εἰς τὴν - πατρίδα τὸν Τισσαφέρνην μετατίθησι καὶ ὅλως τὴν ὀγδόην - Θουκυδίδου κατατεινάμενος ἐρεῖ καὶ κατακλύσει τὸν ἄνθρωπον, - - ἕως φθάσῃ - καὶ Μίλητος ἐκπολεμωθεῖσα καὶ φυγαδευθεὶς τὸ δεύτερον - Ἀλκιβιάδης. μάλιστα δὴ περὶ τοῦτο δεῖ τὴν ἀδολεσχίαν συνέχειν - ὥσπερ εἰς ἴχνος ἐμβιβάζοντα τὴν ἐρώτησιν καὶ ὡς κέντρῳ καὶ - διαστήματι τῇ χρείᾳ τοῦ πυνθανομένου περιγράφοντα τὴν - ἀπόκρισιν. Καρνεάδην μὲν γὰρ οὔπω - μεγάλην ἔχοντα δόξαν, ἐν τῷ γυμνασίῳ διαλεγόμενον πέμψας ὁ - γυμνασίαρχος ἐκέλευσεν ὑφεῖναι τὸ μέγεθος -τοῦ μεγέθους R τῆς φωνῆς ʽ - ἦν γὰρ μεγαλοφωνότατοσ̓· εἰπόντος δʼ ἐκείνου δός μοι μέτρον φωνῆς,ʼ οὐ φαύλως ὑπέτυχε δίδωμι -δίδωμί σοι? - τὸν - προσδιαλεγόμενον. τῷ δʼ ἀποκρινομένῳ μέτρον ἔστω ἡ τοῦ - ἐρωτῶντος βούλησις.

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καὶ μὴν ὥσπερ ὁ Σωκράτης; ἐκέλευε φυλάττεσθαι - τῶν σιτίων ὅσα μὴ πεινῶντας ἐσθίειν - ἀναπείθει p. 521 f. 661 f.: ἀναπείθει ἐσθίειν - καὶ τῶν πωμάτων -πωμάτων *: πομάτων - ὅσα πίνειν μὴ διψῶντας, οὕτω χρὴ - καὶ τῶν λόγων τὸν ἀδολέσχην, οἷς ἥδεται μάλιστα καὶ κέχρηται - κατακόρως, τούτους φοβεῖσθαι καὶ πρὸς τούτους ἐπιρρέοντας - ἀντιβαίνειν. οἷον οἱ - στρατιωτικοὶ - πολέμων εἰσὶ διηγηματικοί· καὶ τὸν Νέστορα τοιοῦτον ὁ ποιητὴς - εἰσάγει, τὰς αὑτοῦ πολλάκις ἀριστείας καὶ πράξεις διηγούμενον. - ἐπιεικῶς δὲ καὶ τοῖς περὶ δίκας εὐστοχήσασιν ἢ παρʼ ἡγεμόσι - καὶ - βασιλεῦσιν ἀπροσδοκήτως εὐημερήσασιν ὥσπερ - νόσημά τι προσπίπτει καὶ παρακολουθεῖ τὸ μεμνῆσθαι - καὶ διηγεῖσθαι πολλάκις, ὃν τρόπον εἰσῆλθον προσήχθησαν - ἠγωνίσαντο διελέχθησαν, ἐξήλεγξαν ἀντιδίκους τινὰς ἢ κατηγόρους, - ἐπῃνέθησαν. πολλῷ γάρ ἐστιν ἡ χαρὰ τῆς κωμικῆς ἐκείνης - ἀγρυπνίας -κωμικῆς ἐκείνης ἀγρυπνίας] cf. Kock. 3 p. 48 - λαλίστερον, ἀναρριπίζουσα - πολλάκις ἑαυτὴν καὶ πρόσφατον ποιοῦσα τοῖς διηγήμασιν. ὅθεν - ὀλισθηροὶ πρὸς τοὺς τοιούτους τῶν λόγων εἰσὶν ἐκ πάσης - προφάσεως οὐ γὰρ μόνον ὅπου τις ἀλγεῖ, - κεῖθι καὶ τὴν χεῖρʼ ἔχει,ʼ - ἀλλὰ καὶ τὸ ἡδόμενον ἕλκει -ἕλκει] cf. Kock. 3 p. 612 τὴν - φωνὴν ἐφʼ ἑαυτὸ -ἑαυτὸ] malim αὑτὸ - - καὶ περιάγει τὴν γλῶτταν, ἐπερείδειν ἀεὶ τῇ - μνήμῃ βουλόμενον. οὕτω καὶ τοῖς ἐρωτικοῖς ἡ - πλείστη διατριβὴ περὶ λόγους μνήμην τινὰ τῶν ἐρωμένων - ἀναδιδόντας· οἵ γε κἂν μὴ πρὸς ἀνθρώπους, πρὸς ἄψυχα περὶ - αὐτῶν διαλέγονται - - ὦ φιλτάτη κλίνη -Kock. 3 p. 438 καὶ -Βακχὶς θεὸν σʼ ἐνόμισεν, εὔδαιμον -εὔδαιμον idem: εὐδαῖμον - λύχνε - καὶ τῶν θεῶν μέγιστος ἐν -ἐν *: εἰ. cf Soph. Ai. 1136. Antig. 925. OC 1214. Eur. Hipp. 1320. Kock. 2 p. 242 ταύτῃ δοκεῖς. - ἔστι μὲν οὖν ἀτεχνῶς ἡ λευκὴ στάθμη πρὸς τοὺς - - λόγους ὁ - ἀδόλεσχος· οὐ μὴν ἀλλʼ ὁ -ἀλλʼ ὁ R: ἀλλὰ - μᾶλλον ἑτέρων ἑτέροις προσπεπονθὼς - ὀφείλει τούτους φυλάττεσθαι καὶ ἀνέχειν ἑαυτὸν ἀπὸ τούτων καὶ - ἀνακρούειν, ὡς πορρωτάτω προάγειν καὶ ἀπομηκύνειν ἀεὶ διʼ - ἡδονὴν δυναμένων. τὸ δʼ αὐτὸ τοῦτο καὶ πρὸς τοὺς λόγους - ἐκείνους πεπόνθασιν, ἐν οἷς - κατʼ ἐμπειρίαν ἢ ἕξιν τινὰ τῶν ἄλλων διαφέρειν νομίζουσι. - φίλαυτος γὰρ ὢν καὶ φιλόδοξος ὁ τοιοῦτος - νέμει τὸ πλεῖστον ἡμέρας τούτῳ μέρος, -Nauck. p. 413 -ἵνʼ αὐτὸς αὑτοῦ τυγχάνει κράτιστος ὤν, - - ἐν ἱστορίαις ὁ ἀναγνωστικός ἐν - τεχνολογίαις ὁ γραμματικός, - ἐν διηγήμασι ξενικοῖς ὁ πολλὴν - χώραν ἐπεληλυθὼς καὶ πεπλανημένος. ὥστε καὶ ταῦτα δεῖ - φυλάττεσθαι· δελεαζομένη γὰρ ὑπʼ αὐτῶν ἡ ἀδολεσχία καθάπερ ζῷον - ἐπὶ νομὰς συνήθεις πρόεισι. - - θαυμαστὸς δʼ ὁ Κῦρος, -Κῦρος] Xen. Cyrop. 1, 4, 4 ὅτι καὶ τὰς ἁμίλλας ἐποιεῖτο πρὸς τοὺς ἥλικας, οὐκ ἐν οἷς κρείττων ἀλλʼ - ἐν οἷς ἀπειρότερος ἦν ἐκείνων, εἰς ταῦτα προκαλούμενος· ἵνα - μήτε λυπῇ παρευδοκιμῶν καὶ μανθάνων ὠφελῆται. ὁ δʼ ἀδολέσχης - τοὐναντίον, ἂν μέν τις ἐμπέσῃ - - λόγος, ἐξ οὗ μαθεῖν τι δύναται καὶ πυθέσθαι - τῶν ἀγνοουμένων, - τοῦτον ἐξωθεῖ καὶ ἐκκρούει, μισθὸν οὕτω δοῦναι βραχὺν τῷ -τῷ] τὸ Emperius. τοῦ? - σιωπῆσαι μὴ δυνάμενος· εἰς δὲ τὰς ἑώλους καὶ πολυπατήτους κύκλῳ - περιιὼν εἰσελαύνει ῥαψῳδίας τὸν λόγον· ὡς τῶν - παρʼ ἡμῖν τις κατὰ τύχην ἀνεγνωκὼς δύο - τῶν Ἐφόρου βιβλίων ἢ τρία, πάντας ἀνθρώπους κατέτριβε καὶ πᾶν - ἀνάστατον ἐποίει συμπόσιον, ἀεὶ τὴν ἐν Λεύκτροις μάχην καὶ τὰ - συνεχῆ διηγούμενος· ὅθεν Ἐπαμεινώνδας παρωνύμιον ἔσχεν. - -

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οὐ μὴν ἀλλὰ τοῦτό γε τῶν κακῶν ἐλάχιστόν ἐστι., καὶ δεῖ - παρατρέπειν εἰς ταῦτα τὴν ἀδολεσχίαν - ἧττον γὰρ ἀηδὲς ἔσται τὸ λάλον - ἐν τῷ φιλολόγῳ πλεονάζον. ἐθιστέον δὲ καὶ γράφειν τι τοὺς - τοιούτους καὶ διαλέγεσθαι κατʼ ἰδίαν. ὁ μὲν γὰρ Στωικὸς -Ἀντίπατρος, ὡς ἔοικε, μὴ - δυνάμενος μηδὲ βουλόμενος ὁμόσε χωρεῖν τῷ Καρνεάδῃ μετὰ πολλοῦ - ῥεύματος εἰς τὴν Στοὰν φερομένῳ, γράφων δὲ καὶ πληρῶν τὰ - βιβλία τῶν πρὸς αὐτὸν ἀντιλογιῶν καλαμοβόασ ἐπεκλήθη· τὸν - δʼ ἀδολέσχην ἴσως ἂν ἡ - πρὸς τὸ - γράφειν σκιαμαχία καὶ ἡ βοὴ τοῦ πλήθους ἀπερύκουσα καθʼ ἡμέραν - ἐλαφρότερον παρασκευάσειε τοῖς συνοῦσιν, ὥσπερ οἱ κύνες εἰς - λίθους καὶ ξύλα - τὸν θυμὸν ἀφέντες ἧττόν εἰσι χαλεποὶ τοῖς - ἀνθρώποις. ἁρμόσει δʼ αὐτοῖς σφόδρα καὶ τὸ μετὰ κρειττόνων ἀεὶ - καὶ πρεσβυτέρων ὁμιλεῖν αἰσχυνόμενοι γὰρ αὐτῶν τὴν δόξαν ἐν - ἔθει γενήσονται τοῦ σιωπᾶν.

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τούτοις δʼ ἀεὶ δεῖ καταμεμῖχθαι καὶ συμπεπλέχθαι - τοῖς ἐθισμοῖς · τὴν προσοχὴν ἐκείνην καὶ - τὸν ἐπιλογισμόν, ὅταν τι μέλλωμεν λαλεῖν καὶ τὰ ῥήματα τῷ - στόματι προστρέχῃ, τίς οὗτος ὁ λόγος ὁ ἐφεστὼς καὶ - καταβιαζόμενος; ἐπὶ τί δʼ ἡ γλῶσσʼ ἀσπαίρει; τί δʼ εἰπόντι - περιγίγνεται καλὸν ἢ τί σιωπήσαντι δυσχερές; οὐ γὰρ ὡς βάρος τι δεῖ πιέζοντʼ -πιέζον R - ἀποθέσθαι - τὸν - λόγον, ἐπεὶ παραμένει γε καὶ ῥηθεὶς ὁμοίως· ἀλλʼ ἢ διʼ αὑτοὺς - ἅνθρωποι δεόμενοί τινος λαλοῦσιν ἢ τοὺς ἀκούοντας ὠφελοῦντες - ἢ χάριν τινὰ παρασκευάζοντες ἀλλήλοις ὥσπερ ἁλσὶ τοῖς λόγοις - ἐφηδύνουσι τὴν διατριβὴν καὶ - τὴν πρᾶξιν, ἐν ᾗ τυγχάνουσιν ὄντες. εἰ δὲ μήτε -μήτε R: οὔτε - τῷ λέγοντι - χρήσιμον μήτʼ ἀναγκαῖον τοῖς ἀκούουσι τὸ λεγόμενον ἡδονὴ τε καὶ - χάρις οὐ πρόσεστι, διὰ τί λέγεται; τὸ γὰρ μάτην καὶ διακενῆς - οὐχ ἧττον ἐν τοῖς λόγοις ἢ τοῖς - - ἔργοις ἐστίν. ἐπὶ πᾶσι δὲ καὶ παρὰ ταῦτα πάντα δεῖ πρόχειρον - ἔχειν καὶ μνημονεύειν τὸ Σιμωνίδειον - ὅτι λαλήσας μὲν πολλάκις - μετενόησε, σιωπήσας δʼ οὐδέποτε· καὶ τὴν ἄσκησιν, ὅτι πάντων - ἐπικρατεῖ καὶ ἰσχυρόν ἐστιν· ὅπου καὶ λυγμὸν καὶ βῆχʼ - ἄνθρωποι - τῷ προσέχειν - ἀποβιαζόμενοι, μετὰ πόνου καὶ ἀλγηδόνος ἐξεκρούσαντο. σιγὴ δʼ οὐ - μόνον ἄδιψον, ὥς φησιν Ἱπποκράτης, cf. p. 90 d ἀλλὰ καὶ ἄλυπον καὶ - ἀνώδυνον.

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δύσκολον μὲν ἀναλαμβάνει θεράπευμα καὶ χαλεπὸν ἡ φιλοσοφία τὴν ἀδολεσχίαν. τὸ γὰρ φάρμακον αὐτῆς, ὁ λόγος, ἀκουόντων ἐστίν· οἱ δʼ ἀδόλεσχοι οὐδενὸς ἁκούουσιν, ἀεὶ γὰρ λαλοῦσι. καὶ τοῦτʼ ἔχει πρῶτον κακὸν ἡ ἀσιγησία, τὴν ἀνηκοΐαν. κωφότης γὰρ αὐθαίρετός ἐστιν, ἀνθρώπων οἶμαι μεμφομένων τὴν φύσιν, ὅτι μίαν μὲν γλῶτταν δύο δʼ ὦτʼ ἔχουσιν. εἴπερ οὖν ὁ Εὐριπίδης Εὐριπίδης] Nauck. p. 649 καλῶς εἶπε πρὸς τὸν ἀσύνετον ἀκροατὴν οὐκ ἂν δυναίμην μὴ στέγοντα πιμπλάναι, σοφοὺς ἐπαντλῶν ἀνδρὶ μὴ σοφῷ λόγους δικαιότερον ἄν τις εἴποι πρὸς τὸν ἀδόλεσχον ἀδόλεσχον Stegmannus: ἀδόλεσχον μᾶλλον δὲ περὶ τοῦ ἀδολέσχου οὐκ ἂν δυναίμην μὴ δεχόμενον πιμπλάναι, σοφοὺς ἐπαντλῶν ἀνδρὶ μὴ σοφῷ λόγους· μᾶλλον δὲ περιαντλῶν λόγους ἀνθρώπῳ λαλοῦντι μὲν πρὸς τοὺς οὐκ ἀκούοντας, μὴ ἀκούοντι δὲ τῶν λαλούντων. καὶ γὰρ ἂν ἀκούσῃ τι βραχύ, τῆς ἀδολεσχίας ὥσπερ ἄμπωτιν λαβούσης, τοῦτο παραχρῆμα πολλαπλάσιον ἀνταποδίδωσι. τὴν μὲν γὰρ ἐν Ὀλυμπίᾳ στοὰν ἀπὸ μιᾶς φωνῆς πολλὰς ἀντανακλάσεις ποιοῦσαν ἑπτάφωνον καλοῦσι· τῆς δʼ ἀδολεσχίας ἂν ἐλάχιστος ἅψηται λόγος, εὐθὺς ἀντιπεριηχεῖ κινοῦσα χορδὰς τὰς ἀκινήτους φρενῶν. Nauck. p 907 μήποτε γὰρ αὐτοῖς οὐκ εἰς τὴν ψυχὴν ἀλλʼ εἰς τὴν γλῶτταν ἡ ἀκοὴ συντέτρηται. διὸ τοῖς μὲν ἄλλοις ἐμμένουσιν οἱ λόγοι, τῶν δʼ ἀδολέσχων διαρρέουσιν εἶθʼ ὥσπερ ἀγγεῖα κενοὶ φρενῶν ἤχου δὲ μεστοὶ περιίασιν.

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εἰ δʼ οὖν δοκεῖ πείρας μηδὲν ἐλλελεῖφθαι, εἴπωμεν πρὸς τὸν ἀδόλεσχον ὦ παῖ, σιώπα πόλλʼ ἔχει σιγὴ καλά id. p. 147 δύο δὲ τὰ πρῶτα καὶ μέγιστα, τὸ ἀκοῦσαι καὶ ἀκουσθῆναι· ὧν οὐδʼ ἑτέρου τυχεῖν ἐγγίγνεται τοῖς ἀδολέσχοις, ἀλλὰ καὶ περὶ αὐτὴν τὴν ἐπιθυμίαν ἀποδυσπετοῦσι. τοῖς μὲν γὰρ ἄλλοις νοσήμασι τῆς ψυχῆς, οἷον φιλαργυρίᾳ φιλοδοξίᾳ φιληδονίᾳ, τὸ γοῦν τυγχάνειν ὧν ἐφίενται περίεστι· τοῖς δʼ ἀδολέσχοις τοῦτο συμβαίνει χαλεπώτατον, ἐπιθυμοῦντες γὰρ ἀκροατῶν οὐ τυγχάνουσιν, ἀλλὰ πᾶς φεύγει προτροπάδην κἂν ἐν ἡμικυκλίῳ τινὶ καθεζόμενοι, κἂν περιπατοῦντες ἐν ταὐτῷ θεάσωνται προσφοιτῶντα, προσφοιτῶντας R ταχέως ἀνάζευξιν αὑτοῖς παρεγγυῶσι. καὶ καθάπερ ὅταν ἐν συλλόγῳ τινὶ σιωπὴ γένηται, τὸν Ἑρμῆν ἐπεισεληλυθέναι λέγουσιν, οὕτως ὅταν εἰς συμπόσιον ἢ συνέδριον γνωρίμων λάλος εἰσέλθῃ, πάντες ἀποσιωπῶσι μὴ βουλόμενοι λαβὴν παρασχεῖν ἂν δʼ αὐτὸς ἄρξηται διαίρειν τὸ στόμα πρὸ χείματος ὥστʼ ἀνὰ ποντίαν ἄκραν βορέου βορέου] βορέα Bergkius πνέοντος Bergk. 3 p. 721 ὑφορώμενοι σάλον καὶ ναυτίαν ἐξανέστησαν. ὅθεν αὐτοῖς συμβαίνει μήτε παρὰ δεῖπνον συγκλιτῶν συγκλιτῶν Huttenus: συγκλίτων μήτε συσκήνων τυγχάνειν προθύμων, ὅταν ὁδοιπορῶσιν ἢ πλέωσιν, ἀλλʼ ἀναγκαστῶν· πρόσκειται γὰρ ἁπανταχοῦ, τῶν ἱματίων ἀντιλαμβανόμενος, τοῦ γενείου, τοῦ γενείου] ἀπτόμενος τοῦ γενείου Stegmanus τὴν πλευρὰν θυροκοπῶν τῇ χειρί πόδες δὴ κεῖθι τιμιώτατοι Bergk. 2 p. 425 κατὰ τὸν Ἀρχίλοχον, καὶ νὴ Δία κατὰ τὸν σοφὸν Ἀριστοτέλην. καὶ γὰρ αὐτὸς ἐνοχλούμενος ὑπʼ ἀδολέσχου καὶ κοπτόμενος ἀτόποις τισὶ διηγήμασι, πολλάκις αὐτοῦ λέγοντος οὐ θαυμαστόν, Ἀριστότελες; οὐ τοῦτο φησί θαυμαστόν, ἀλλʼ εἴ τις πόδας ἔχων σὲ ὑπομένει ἑτέρῳ δέ τινι τοιούτῳ μετὰ πολλοὺς λόγους εἰπόντι κατηδολέσχηκά σου, φιλόσοφε· μὰ Δίʼ εἶπεν οὐ γὰρ προσεῖχον καὶ γὰρ ἂν βιάσωνται λαλεῖν οἱ ἀδόλεσχοι, παρέδωκεν αὐτοῖς ἡ ψυχὴ τὰ ὦτα περιαντλεῖν ἔξωθεν, αὐτὴ δʼ ἐντὸς ἑτέρας τινὰς ἀναπτύσσει καὶ διέξεισι πρὸς αὑτὴν φροντίδας· ὅθεν οὔτε προσεχόντων οὔτε πιστευόντων ἀκροατῶν εὐποροῦσι. τῶν μὲν γὰρ πρὸς τὰς συνουσίας εὐκαταφόρων ἄγονον εἶναι τὸ σπέρμα λέγουσι, τῶν δʼ ἀδολέσχων ὁ λόγος ἀτελὴς καὶ ἄκαρπός ἐστι.

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καίτοι γʼ οὐδὲν οὕτως ἡ φύσις εὐερκῶς κεχαράκωκε τῶν ἐν ἡμῖν ὡς τὴν γλῶτταν, βαλομένη φρουρὰν πρὸ αὐτῆς τοὺς ὀδόντας, ἵνʼ, ἐὰν ἐντὸς κατατείνοντος ἡνία σιγαλόεντα Hom. E 226. 328 passim τοῦ λογισμοῦ μὴ ὑπακούῃ μηδʼ ἀνειλῆται, δήγμασιν αὐτῆς κατέχωμεν τὴν ἀκρασίαν αἱμάττοντες. ἀχαλίνων γὰρ οὐ ταμιείων οὐδʼ οἰκημάτων ἀλλὰ ʽ στομάτων τὸ τέλος δυστυχίαν ὁ Εὐριπίδης Εὐριπίδης] Bacch. 386 φησίν. οἱ δʼ οἰκημάτων μὲν ἀθύρων καὶ βαλλαντίων ἀδέσμων μηδὲν ὄφελος οἰόμενοι τοῖς κεκτημένοις εἶναι, στόμασι δʼ ἀκλείστοις καὶ ἀθύροις ὥσπερ ὥσπερ] καὶ ὥσπερ Stegmannus τὸ τοῦ Πόντου διὰ παντὸς ἔξω ῥέουσι χρώμενοι, πάντων ἀτιμότατον ἡγεῖσθαι τὸν λόγον ἐοίκασιν. ὅθεν οὐδὲ πίστιν ἔχουσιν ἧς πᾶς λόγος ἐφίεται· τὸ γὰρ οἰκεῖον αὐτοῦ τέλος τοῦτʼ ἐστί, πίστιν ἐνεργάσασθαι τοῖς ἀκούουσιν ἀπιστοῦνται δʼ οἱ λάλοι, κἂν ἀληθεύωσιν. ὥσπερ γὰρ ὁ πυρὸς εἰς ἀγγεῖον κατακλεισθεὶς. τῷ μὲν μέτρῳ πλείων εὑρίσκεται τῇ δὲ χρείᾳ μοχθηρότερος, οὕτω λόγος εἰς ἀδόλεσχον ἐμπεσὼν ἄνθρωπον πολὺ ποιεῖ τοῦ ψεύδους ἐπίμετρον, ᾧ διαφθείρει τὴν πίστιν.

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ἔτι τοίνυν τὸ μεθύειν πᾶς ἄνθρωπος αἰδήμων καὶ κόσμιος φυλάξαιτʼ ἄν· μανίᾳ γὰρ ὁμότοιχος ὁμότοιχος Stobaeus 99, 27: ὁμότοιχος. Locus est sanus. cf. Kock 2 p. 128 μὲν ἡ ὀργὴ κατʼ ἐνίους ἡ δὲ μέθη σύνοικος· μᾶλλον δὲ μανία μανία] i. e. ἡ μέθη ἐστὶ μανία τῷ μὲν χρόνῳ ἥττων, τῇ δʼ αἰτίᾳ μείζων, ὅτι τὸ αὐθαίρετον αὐτῇ πρόσεστι. τῆς δὲ μέθης οὐθὲν οὕτω κατηγοροῦσιν ὡς τὸ περὶ τοὺς λόγους ἀκρατὲς καὶ ἀόριστον οἶνος γάρ τʼ οἶνος γάρ τʼ] οἶνος γὰρ ἀνώγει ι ἠλεός ὅς τʼ Homerus ἐφέηκε πολύφρονά περ μάλʼ ἀεῖσαι, Hom. ξ 463 καὶ θʼ ἁπαλὸν γελάσαι καί τʼ ὀρχήσασθαι ἀνῆκε. καίτοι καίτοι] καὶ τί mei codd. καὶ τί τὸ δεινὸν W. Nihil opus τὸ δεινότατον, ᾠδὴ καὶ γέλως καὶ ὄρχησις, οὐδὲν ἄχρι τούτων. οὐδὲν ἄχρι τούτων] i. e. οὐδέν ἐστι παραβαλλόμενον τοῖς ἐφεξῆς καί τι ἔπος προέηκεν, ὅπερ τʼ ἄρρητον ἄμεινον τοῦτʼ ἤδη δεινὸν καὶ ἐπικίνδυνον καὶ μή ποτε τὸ ζητούμενον παρὰ τοῖς φιλοσόφοις λύων ὁ ποιητὴς οἰνώσεως καὶ μέθης διαφορὰν εἴρηκεν, οἰνώσεως μὲν ἄνεσιν μέθης δὲ φλυαρίαν. τὸ. γὰρ ἐν τῇ καρδίᾳ τοῦ νήφοντος ἐπὶ τῆς γλώττης ἐστὶ τοῦ μεθύοντος, ὡς οἱ παροιμιαζόμενοι φασιν. ὅθεν ὁ μὲν Βίας ἔν τινι πότῳ σιωπῶν καὶ σκωπτόμενος εἰς ἀβελτερίαν ὑπό τινος ἀδολέσχου, καὶ τίς ἄν ἔφη δύναιτο μωρὸς ὢν ἐν οἴνῳ σιωπᾶν; Ἀθήνησι δέ τις ἑστιῶν πρέσβεις βασιλικοὺς ἐφιλοτιμήθη σπουδάζουσιν αὐτοῖς συναγαγεῖν εἰς ταὐτὸ τοὺς φιλοσόφους· χρωμένων δὲ τῶν ἄλλων κοινολογίᾳ καὶ τὰς συμβολὰς ἀποδιδόντων, τοῦ δὲ Ζήνωνος ἡσυχίαν ἄγοντος, φιλοφρονησάμενοι καὶ προπιόντες οἱ ξένοι περὶ σοῦ δὲ τί χρὴ λέγειν ἔφασαν ὦ Ζήνων τῷ βασιλεῖ; κἀκεῖνος ἄλλο μηθέν εἶπεν ἢ ὅτι πρεσβύτης ἐστὶν ἐν Ἀθήναις παρὰ πότον σιωπᾶν δυνάμενος. οὕτω τι βαθὺ καὶ μυστηριῶδες ἡ σιγὴ καὶ νηφάλιον, ἡ δὲ μέθη λάλον· ἄνουν γὰρ καὶ ὀλιγόφρον, διὰ τοῦτο καὶ πολύφωνον. οἱ δὲ φιλόσοφοι καὶ ὁριζόμενοι τὴν μέθην λέγουσιν εἶναι λήρησιν πάροινον· οὕτως οὐ ψέγεται τὸ πίνειν, εἰ προσείη τῷ πίνειν τὸ σιωπᾶν· ἀλλʼ ἡ μωρολογία μέθην ποιεῖ τὴν οἴνωσιν. ὁ μὲν οὖν μεθύων ληρεῖ παρʼ οἶνον, ὁ δʼ ἀδόλεσχος πανταχοῦ ληρεῖ, ἐν ἀγορᾷ ἐν θεάτρῳ ἐν περιπάτῳ ἐν μέθῃ μεθʼ ἡμέραν νύκτωρ· ἔστι δὲ θεραπεύων τῆς νόσου βαρύτερος, συμπλέων τῆς ναυτίας ἀηδέστερος, ἐπαινῶν τοῦ ψέγοντος ἐπαχθέστερος. ἥδιόν γέ τοι πονηροῖς ὁμιλοῦσιν ἐπιδεξίοις ἢ χρηστοῖς ἀδολέσχαις. ὁ μὲν γὰρ Σοφοκλέους Νέστωρ τὸν Αἴαντα τραχυνόμενον τῷ λόγῳ πραΰνων ἠθικῶς τοῦτʼ εἴρηκεν οὐ μέμφομαί σε· δρῶν γὰρ εὖ κακῶς λέγεις· Nauck. p. 312 πρὸς δὲ τὸν ἀδολέσχην οὐχ οὕτως ἔχομεν, ἀλλὰ πᾶσαν ἔργου χάριν ἡ τῶν λόγων ἀκαιρία διαφθείρει καὶ ἀπόλλυσι.

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Λυσίας τινὶ δίκην ἔχοντι λόγον συγγράψας ἔδωκεν· ὁ δὲ πολλάκις ἀναγνοὺς ἧκε πρὸς τὸν Λυσίαν ἀθυμῶν καὶ λέγων τὸ μὲν πρῶτον αὐτῷ διεξιόντι θαυμαστὸν φανῆναι τὸν λόγον, αὖθις δὲ καὶ τρίτον ἀναλαμβάνοντι παντελῶς ἀμβλὺν καὶ ἄπρακτον· ὁ δὲ Λυσίας γελάσας τί οὖν εἶπεν οὐχ ἅπαξ μέλλεις λέγειν αὐτὸν ἐπὶ τῶν δικαστῶν; καὶ σκόπει τὴν Λυσίου πειθὼ καὶ χάριν· κἀκεῖνον γάρ ἐγώ φαμὶ ἰοπλοκάμων Μοισᾶν εὖ λαχεῖν. Bergk. 3 p. 703 qui Sapphoni verba tribuens conicit: ἔγω φᾶμι ἰοπλόκων ι Μοισᾶν εὖ λαχέμεν. cf. Pindar. Pyth. 1, 1 τῶν δὲ περὶ τοῦ ποιητοῦ λεγομένων ἀληθέστατόν ἐστιν, ὅτι μόνος Ὅμηρος τῆς τῶν ἀνθρώπων ἁψικορίας περιγέγονεν, ἀεὶ καινὸς ὢν καὶ πρὸς χάριν ἀκμάζων· ἀλλʼ ὅμως εἰπὼν καὶ εἰπὼν καὶ] del. Stegmannus ἀναφωνήσας ἐκεῖνο περὶ αὑτοῦ, τὸ ἐχθρὸν δὲ μοί ἐστιν Hom. μ 452 αὖτις αὖτις idem: αὖθις ἀριζήλως εἰρημένα μυθολογεύειν φεύγει καὶ φοβεῖται τὸν ἐφεδρεύοντα παντὶ λόγῳ κόρον, εἰς ἄλλα ἐξ ἄλλων διηγήματα τὴν ἀκοὴν ἄγων καὶ τῇ καινότητι τὴν πλησμονὴν αὐτῆς παραμυθούμενος. οἱ δʼ ἀποκναίουσι δήπου τὰ ὦτα ταῖς ταυτολογίαις ὥσπερ παλίμψηστα διαμολύνοντες.

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τοῦτο τοίνυν πρῶτον ὑπομιμνήσκωμεν αὐτούς, ὅτι, καθάπερ τὸν οἶνον ἡδονῆς ἕνεκα καὶ φιλοφροσύνης εὑρημένον οἱ προσβιαζόμενοι πολὺν πίνειν καὶ ἄκρατον ἐνίους εἰς ἀηδίαν καὶ παροινίαν τρέπουσιν, οὕτω τὸν λόγον ἣδιστον ὄντα καὶ φιλανθρωπότατον συμβόλαιον οἱ χρώμενοι κακῶς καὶ προχείρως ἀπάνθρωπον ποιοῦσι καὶ ἄμικτον, οἷς οἴονται χαρίζεσθαι λυποῦντες καὶ ἀφʼ ὧν ἀφʼ ὦν] cf. Symbolas meas θαυμάζεσθαι καταγελώμενοι καὶ διʼ ὧν φιλεῖσθαι δυσχεραινόμενοι. ὥσπερ οὖν ὁ τῷ κεστῷ τοὺς ὁμιλοῦντας ἀποστρέφων καὶ ἀπελαύνων ἀναφρόδιτος, οὕτως τῷ λόγῳ λυπῶν καὶ ἀπεχθανόμενος ἄμουσός τις καὶ ἄτεχνός ἐστι.

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τῶν δʼ ἄλλων παθῶν καὶ νοσημάτων τὰ μέν ἐστιν ἐπικίνδυνα τὰ δὲ μισητὰ τὰ δὲ καταγέλαστα, τῇ δʼ ἀδολεσχίᾳ πάντα συμβέβηκε. χλευάζονται μὲν γὰρ ἐν ταῖς κοιναῖς διηγήσεσι, μισοῦνται δὲ διὰ τὰς τῶν κακῶν προσαγγελίας, κινδυνεύουσι δὲ τῶν ἀπορρήτων μὴ κρατοῦντες, ὅθεν Ἀνάχαρσις ἑστιαθεὶς παρὰ Σόλωνι καὶ κοιμώμενος, ὤφθη τὴν μὲν ἀριστερὰν χεῖρα τοῖς μορίοις τὴν δὲ δεξιὰν τῷ στόματι προσκειμένην ἔχων· ἐγκρατεστέρου γὰρ ᾤετο χαλινοῦ δεῖσθαι τὴν γλῶτταν, ὀρθῶς οἰόμενος. οὐ γὰρ ἄν τις ἐξαριθμήσαιτο ῥᾳδίως ἄνδρας τοσούτους ἀφροδισίων ἀκρασίᾳ πεπτωκότας, ὅσας πόλεις καὶ ἡγεμονίας λόγος ἐξενεχθεὶς ἀπόρρητος ἀναστάτους ἐποίησε. Σύλλας ἐπολιόρκει τὰς Ἀθήνας, οὐκ ἔχων σχολὴν ἐνδιατρῖψαι χρόνον πολὺν ἐπεὶ πόνος ἄλλος ἔπειγεν Hom. λ 54 ἡρπακότος μὲν Ἀσίαν Μιθριδάτου τῶν δὲ περὶ Μάριον αὖθις ἐν Ῥώμῃ κρατούντων· ἀλλὰ πρεσβυτῶν τινων ἐπὶ κουρείου διαλεγομένων ὡς οὐ φυλάττεται τὸ Ἑπτάχαλκον καὶ κινδυνεύει τὸ ἄστυ κατʼ ἐκεῖνο ληφθῆναι τὸ μέρος, ἀκούσαντες οἱ κατάσκοποι πρὸς τὸν Σύλλαν ἐξήγγειλαν. ὁ δʼ εὐθὺς τὴν δύναμιν προσαγαγὼν περὶ μέσας νύκτας εἰσήγαγε τὸ στράτευμα, καὶ μικροῦ μὲν κατέσκαψε τὴν πόλιν τὴν πόλιν] om. mei codd. ἐνέπλησε δὲ φόνου καὶ νεκρῶν, ὥστε τὸν Κεραμεικὸν αἵματι ῥυῆναι. χαλεπῶς δὲ πρὸς τοὺς Ἀθηναίους ἔσχε διὰ τοὺς λόγους μᾶλλον ἢ τὰ ἔργα· κακῶς γὰρ αὐτὸν ἔλεγον καὶ τὴν Μετέλλαν, ἀναπηδῶντες ἐπὶ τὰ τείχη καὶ σκώπτοντες συκάμινον ἔσθʼ ὁ Σύλλας ἀλφίτῳ πεπασμένον,ʼ cf. Vit. Sull. c. 2 καὶ τοιαῦτα πολλὰ φλυαροῦντες ἐπεσπάσαντο κουφοτάτου πράγματος λόγων ὥς φησιν ὁ Πλάτων Πλάτων] de Legg. p. 717 c βαρυτάτην ζημίαν τὴν δὲ Ῥωμαίων πόλιν ἐκώλυσεν ἐλευθέραν γενέσθαι, Νέρωνος ἀπαλλαγεῖσαν, ἑνὸς ἀνδρὸς ἀδολεσχία. μία γὰρ ἦν νύξ, μεθʼ ἣν ἔδει τὸν τύραννον ἀπολωλέναι, παρεσκευασμένων ἀπάντων · ὁ δὲ μέλλων αὐτὸν ἀποκτιννύναι, πορευόμενος εἰς θέατρον ἰδών τινα τῶν δεδεμένων ἐπὶ θύραις μέλλοντα προσάγεσθαι τῷ Νέρωνι καὶ τὴν αὑτοῦ τύχην ἀποδυρόμενον, ἐγγὺς προσῆλθεν αὐτῷ καὶ προσψιθυρίσας εὔχου φησὶν ὦ ἄνθρωπε, τὴν σήμερον ἡμέραν παρελθεῖν μόνον, αὔριον δέ μοι εὐχαριστήσεις. ἁρπάσας οὖν τὸ αἰνιχθὲν ἐκεῖνος καὶ νοήσας, οἶμαι, ὅτι νήπιος, ὃς τὰ ἕτοιμα λιπὼν ἀνέτοιμα διώκει Hesiodo tribuitur; cf. fr. 245 ed. Rzach. τὴν βεβαιοτέραν εἵλετο σωτηρίαν πρὸ τῆς δικαιοτέρας. ἐμήνυσε γὰρ τῷ Νέρωνι τὴν φωνὴν τἀνθρώπου· τἀνθρώπου *: τοῦ ἀνθρωπου κἀκεῖνος εὐθὺς ἀνήρπαστο, καὶ βάσανοι καὶ πῦρ καὶ μάστιγες ἐπʼ αὐτόν, ἀρνούμενον πρὸς τὴν ἀνάγκην ἃ χωρὶς ἀνάγκης ἐμήνυσε.

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Ζήνων δʼ ὁ φιλόσοφος, ἵνα μηδʼ ἄκοντος αὐτοῦ πρόηταί τι τῶν ἀπορρήτων ἐκβιαζόμενον τὸ σῶμα σῶμα] στόμα P. Papageorgiu ταῖς ἀνάγκαις, διαφαγὼν τὴν γλῶτταν προσέπτυσε τῷ τυράννῳ. καλὸν δὲ καὶ Λέαινα τῆς ἐγκρατείας ἔχει γέρας· ἑταίρα τῶν περὶ Ἁρμόδιον ἦν καὶ Ἀριστογείτονα καὶ τῆς ἐπὶ τοὺς τυράννους συνωμοσίας ἐκοινώνει ταῖς ἐλπίσιν ὡς γυνή· καὶ γὰρ αὕτη περὶ τὸν καλὸν ἐκεῖνον ἐβάκχευσε κρατῆρα τοῦ ἔρωτος, καὶ κατωργίαστο διὰ τοῦ θεοῦ τοῖς ἀπορρήτοις. ὡς οὖν ἐκεῖνοι πταίσαντες ἀνῃρέθησαν, ἀνακρινομένη καὶ κελευομένη κελευομένη] κολαζομένη codex D φράσαι τοὺς ἔτι λανθάνοντας οὐκ ἔφρασεν, ἀλλʼ ἐνεκαρτέρησεν, ἐπιδείξασα τοὺς ἄνδρας οὐδὲν ἀνάξιον ἑαυτῶν παθόντας, εἰ τοιαύτην ἠγάπησαν. Ἀθηναῖοι δὲ χαλκῆν ποιησάμενοι, λέαιναν ἄγλωσσον ἐν πύλαις τῆς ἀκροπόλεως ἀνέθηκαν, τῷ μὲν θυμοειδεῖ τοῦ ζῴου τὸ ἀήττητον αὐτῆς τῷ δʼ ἀγλώσσῳ τὸ σιωπηρὸν καὶ μυστηριῶδες ἐμφαίνοντες οὐδεὶς γὰρ οὕτω λόγος ὠφέλησε ῥηθεὶς ὡς πολλοὶ σιωπηθέντες· ἔστι γὰρ εἰπεῖν ποτε τὸ σιγηθέν, οὐ μὴν σιωπῆσαί γε τὸ λεχθέν, ἀλλʼ ἐκκέχυται καὶ διαπεφοίτηκεν. ὅθεν οἶμαι τοῦ μὲν λέγειν ἀνθρώπους τοῦ δὲ σιωπᾶν θεοὺς διδασκάλους ἔχομεν, ἐν τελεταῖς καὶ μυστηρίοις σιωπὴν παραλαμβάνοντες. ὁ δὲ ποιητὴς τὸν λογιώτατον Ὀδυσσέα σιωπηλότατον πεποίηκε, καὶ τὸν υἱὸν αὐτοῦ καὶ τὴν γυναῖκα καὶ τὴν τροφόν· ἀκούεις γὰρ λεγούσης ἕξω δʼ ἠύτε περ κρατερὴ δρῦς ἠύτε - δρῦς] ὡς ὅτε τις στερεὴ λίθος Homerus ἠὲ σίδηρος Hom. τ 494 αὐτὸς δὲ τῇ Πηνελόπῃ παρακαθήμενος θυμῷ μὲν γοόωσαν ἑὴν ἐλέαιρε γυναῖκα, idem τ 210 ὀφθαλμοὶ δʼ ὡς εἰ κέρα ἕστασαν ἠὲ σίδηρος, ἀτρέμας ἐν βλεφάροισιν. οὕτω τὸ σῶμα μεστὸν ἦν αὐτῷ πανταχόθεν ἐγκρατείας , καὶ πάντʼ ἔχων ὁ λόγος εὐπειθῆ καὶ ὑποχείρια προσέταττε τοῖς ὄμμασι μὴ δακρύειν, τῇ γλώττῃ μὴ φθέγγεσθαι, τῇ καρδίᾳ μὴ τρέμειν μηδʼ ὑλακτεῖν. τῷ δʼ αὖτʼ δʼ αὖτʼ] δὲ μάλʼ idem ἐν πείσῃ κραδίη μένε τετληυῖα Hom. υ 23 μέχρι τῶν ἀλόγων κινημάτων διήκοντος τοῦ λογισμοῦ καὶ τὸ πνεῦμα καὶ τὸ αἷμα πεποιημένου κατήκοον ἑαυτῷ καὶ χειρόηθες. τοιοῦτοι δὲ καὶ οἱ πολλοὶ τῶν ἑταίρων· τὸ γὰρ ἑλκομένους καὶ προσουδιζομένους ὑπὸ τοῦ Κύκλωπος μὴ κατειπεῖν τοῦ Ὀδυσσέως μηδὲ δεῖξαι τὸ πεπυρακτωμένον ἐκεῖνο καὶ παρεσκευασμένον ὄργανον ἐπὶ τὸν ὀφθαλμόν, ἀλλʼ ὠμοὺς ἐσθίεσθαι μᾶλλον ἢ φράσαι τι τῶν ἀπορρήτων, ὑπερβολὴν ἐγκρατείας καὶ πίστεως οὐκ ἀπολέλοιπεν. ἀπολέλοιπεν R: ἐκλέλοιπεν ὅθεν ὁ Πιττακὸς οὐ κακῶς, τοῦ Αἰγυπτίων βασιλέως πέμψαντος ἱερεῖον αὐτῷ καὶ κελεύσαντος τὸ κάλλιστον καὶ χείριστον ἐξελεῖν κρέας, ἐξέπεμψεν ἐξελὼν τὴν γλῶτταν ὡς ὄργανον μὲν ἀγαθῶν ὄργανον δὲ κακῶν. τῶν μεγίστων οὖσαν.

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ἡ δʼ Εὐριπίδειος Ἰνὼ παρρησίαν ἄγουσα περὶ αὑτῆς εἰδέναι φησὶ σιγᾶν θʼ ὅπου ὅπου Stobaeus 89, 9: ὅποι δεῖ καὶ λέγειν ἵνʼ ἀσφαλές. Nauck. p. 486 οἱ γὰρ εὐγενοῦς καὶ βασιλικῆς τῷ ὄντι παιδείας τυχόντες πρῶτον σιγᾶν εἶτα λαλεῖν μανθάνουσιν. Ἀντίγονος γοῦν ὁ βασιλεὺς ἐκεῖνος, ἐρωτήσαντος αὐτὸν τοῦ υἱοῦ πηνίκα μέλλουσιν ἀναζευγνύειν, τί δέδοικας; εἶπε μὴ μόνος οὐκ ἀκούσῃς τῆς σάλπιγγος; οὐκ ἄρα φωνὴν ἐπίστευεν ἀπόρρητον ᾧ τὴν βασιλείαν ἀπολείπειν ἔμελλεν; ἐδίδασκε μὲν οὖν αὐτὸν ἐγκρατῶς ἔχειν πρὸς τὰ τοιαῦτα καὶ πεφυλαγμένως. Μέτελλος δʼ ὁ γέρων ἕτερόν τι τοιοῦτον τοιοῦτον *: τοιοῦτο ἐπερωτώμενος ἐπὶ στρατείας εἰ φησὶν ᾤμην τὸν χιτῶνά μοι συνειδέναι τοῦτο τἀπόρρητον, τἀπόρρητον * hic et infra: τὸ ἀπόρρητον ἀποδυσάμενος ἂν αὐτὸν ἐπὶ τὸ πῦρ ἔθηκα Εὐμένης δʼ ἀκούσας ἐπέρχεσθαι Κρατερὸν οὐδενὶ τῶν τὸ p. 202 a φίλων ἔφρασεν, ἀλλʼ ἐψεύσατο Νεοπτόλεμον εἶναι· τούτου γὰρ οἱ στρατιῶται κατεφρόνουν, ἐκείνου δὲ καὶ τὴν δόξαν ἐθαύμαζον καὶ τὴν ἀρετὴν ἠγάπων. ἔγνω δʼ οὐδεὶς ἄλλος, ἀλλὰ συμβαλόντες ἐκράτησαν καὶ ἀπέκτειναν αὐτὸν ἀγνοοῦντες καὶ νεκρὸν ἐπέγνωσαν. οὕτως ἐστρατήγησεν ἡ σιωπὴ τὸν ἀγῶνα καὶ τηλικοῦτον ἀνταγωνιστὴν ἀπέκρυψεν· ὥστʼ αὐτὸν τοὺς φίλους μὴ προειπόντα θαυμάζειν μᾶλλον ἢ μέμφεσθαι· κἂν μέμφηται δέ τις, ἐγκαλεῖσθαι βέλτιόν ἐστι σωθέντα διʼ ἀπιστίαν ἢ κατηγορεῖν ἀπολλύμενον διὰ τὸ πιστεῦσαι.

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τίς δʼ ὅλως ἑαυτῷ παρρησίαν ἀπολέλοιπε κατὰ τοῦ μὴ σιωπήσαντος; εἰ γὰρ ἀγνοεῖσθαι τὸν λόγον ἔδει, κακῶς ἐλέχθη πρὸς ἄλλον· εἰ δʼ ἀφεὶς ἐκ σεαυτοῦ κατέχεις ἐν ἑτέρῳ τἀπόρρητον, εἰς ἀλλοτρίαν πίστιν καταπέφευγας τὴν σεαυτοῦ προέμενος. κἂν μὲν ἐκεῖνος ὅμοιός σοι γένηται, δικαίως ἀπόλωλας· ἂν δὲ βελτίων, σῴζῃ παραλόγως ἕτερον εὑρὼν ὑπὲρ σεαυτὸν πιστότερον. ἀλλὰ φίλος οὗτος ἐμοί. τούτῳ δʼ ἕτερός τις, ᾧ πιστεύσει καὶ οὗτος ὡς ἐγὼ τούτῳ· κἀκεῖνος ἄλλῳ πάλιν· εἶθʼ οὕτως ἐπιγονὴν λαμβάνει καὶ πολλαπλασιασμόν, εἰρομένης τῆς ἀκρασίας, ὁ λόγος. ὡς γὰρ ἡ μονὰς οὐκ ἐκβαίνει τὸν ἑαυτῆς ὅρον ἀλλʼ ἅπαξ τὸ ἓν μένει, διὸ κέκληται μονάς· ἡ δὲ δυὰς ἀρχὴ διαφορᾶς ἀόριστος· εὐθὺς γὰρ ἑαυτὴν ἐξίστησι τῷ διπλασιασμῷ εἰς τὸ πλῆθος τρεπομένη· οὕτω λόγος ἐν τῷ πρώτῳ καταμένων ἀπόρρητος ὡς ἀληθῶς ἐστιν· ἂν δʼ εἰς ἕτερον ἐκβῇ φήμης ἔσχε τάξιν. ἔπεα Hom. B 7. Φ 73. passim γάρ πτερόεντα φησὶν ὁ ποιητής οὔτε γὰρ πτηνὸν οὔτε γὰρ πτηνὸν κἑ] cf. Nauck. p. 691 ἐκ τῶν χειρῶν ἀφέντα ῥᾴδιόν ἐστιν αὖθις κατασχεῖν, οὔτε λόγον ἐκ τοῦ στόματος προέμενον κρατῆσαι καὶ συλλαβεῖν δυνατόν, ἀλλὰ φέρεται λαιψηρὰ κυκλώσας πτερά cf. p. 750 b διʼ ἄλλων διʼ ἄλλων] διʼ ἄμενων codex D, unde fort. διʼ ἀνέμων corrigendum ἐπʼ ἄλλους σκιδνάμενος. νεὼς μὲν γὰρ ἁρπαγείσης ὑπὸ πνεύματος ἐπιλαμβάνονται, σπείραις καὶ ἀγκύραις τὸ τάχος ἀμβλύνοντες· τοῦ λόγου δʼ ὥσπερ ἐκ λιμένων ἐκδραμόντος οὐκ ἔστιν ὅρμος οὐδʼ ἀγκυροβόλιον, ἀλλὰ ψόφῳ πολλῷ καὶ ἤχῳ φερόμενος προσέρρηξε καὶ κατέδυσεν εἰς μέγαν τινὰ καὶ δεινὸν τὸν φθεγξάμενον κίνδυνον. μικροῦ γὰρ ἐκ λαμπτῆρος Ἰδαῖον λέπας Nauck. p. 486 πρήσειεν ἄν τις· καὶ πρὸς ἄνδρʼ εἰπὼν ἕνα, πύθοιντʼ ἂν ἀστοὶ πάντες.

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ἡ Ῥωμαίων σύγκλητος ἀπόρρητόν τινα βουλὴν ἐβουλεύετο καθʼ αὑτὴν ἐπὶ πολλὰς ἡμέρας· ἀσάφειαν δὲ πολλὴν καὶ ὑπόνοιαν ἔχοντος τοῦ πράγματος, γυνὴ τἄλλα σώφρων, γυνὴ δέ, προσέκειτο τῷ ἑαυτῆς ἀνδρί, λιπαρῶς δεομένη πυθέσθαι τἀπόρρητον· ὅρκοι δὲ καὶ κατάραι περὶ σιωπῆς ἐγίγνοντο καὶ δάκρυα ποτνιωμένης αὐτῆς, ὡς πίστιν οὐκ ἐχούσης. ὁ δὲ Ῥωμαῖος ἐξελέγξαι βουλόμενος αὐτῆς τὴν ἀβελτερίαν νικᾷς, ὦ γύναι εἶπεν ἀλλʼ ἄκουε φοβερὸν πρᾶγμα καὶ τεράστιον· προσήγγελται γὰρ ἡμῖν ὑπὸ τῶν ἱερέων κόρυδον ὦφθαι πετόμενον κράνος ἔχοντα χρυσοῦν καὶ δόρυ· σκεπτόμεθα δὴ τὸ τέρας εἴτε χρηστὸν εἴτε φαῦλόν ἐστι, καὶ συνδιαποροῦμεν τοῖς μάντεσιν· ἀλλὰ σιώπα ταῦτʼ εἰπὼν ᾤχετʼ εἰς τὴν ἀγοράν· ἡ δὲ τῶν θεραπαινίδων εὐθὺς ἐφελκυσαμένη τὴν πρώτην εἰσελθοῦσαν, ἔπαιε τὸ στῆθος αὑτῆς καὶ τὰς τρίχας ἐσπάραττεν οἴμοι λέγουσα τἀνδρὸς τἀνδρὸς *: τοῦ ἀνδρὸς καὶ τῆς πατρίδος· τί πεισόμεθα; βουλομένη καὶ διδάσκουσα τὴν θεράπαιναν εἰπεῖν τί γὰρ γέγονεν; ὡς δʼ οὖν πυθομένης διηγήσατο καὶ προσέθηκε τὸν κοινὸν ἁπάσης ἀδολεσχίας ἐπῳδόν, τὸ ταῦτα μηδενὶ φράσῃς ἀλλὰ σιώπα, οὐ φθάνει τὸ θεραπαινίδιον ἀποχωρῆσαν αὐτῆς, καὶ τῶν ὁμοδούλων εὐθὺς ἣν μάλιστʼ εἶδε σχολάζουσαν ἐμβάλλει τὸν λόγον· ἐκείνη δὲ τῷ ἐραστῇ παραγενομένῳ πρὸς αὐτὴν ἔφρασεν. οὕτω δʼ εἰς ἀγορὰν τοῦ διηγήματος ἐκκυλισθέντος ὥστε προλαβεῖν τὸν πλασάμενον τὴν φήμην, ἀπαντήσας τις αὐτῷ τῶν γνωρίμων ἀρτίως εἶπεν οἴκοθεν εἰς ἀγορὰν καταβαίνεις; ἀρτίως ἔφη ἐκεῖνος. οὐκοῦν οὐδὲν ἀκήκοας; γέγονε γάρ τι καινόν; ἀλλὰ καινόν; ἀλλὰ R: καινὸν ἄλλο κόρυδος ὦπται πετόμενος κράνος ἔχων χρυσοῦν καὶ δόρυ, καὶ μέλλουσι περὶ τούτου σύγκλητον ἔχειν οἱ ἄρχοντες. κἀκεῖνος γελάσας φεῦ φεῦ Cobetus: εὖ τοῦ τάχους εἶπεν ὦ γύναι, τὸ καὶ φθάσαι με τὸν λόγον εἰς ἀγορὰν προελθόντα τούς μὲν οὖν ἄρχοντας ἐντυχὼν ἀπήλλαξε τῆς ταραχῆς τὴν δὲ γυναῖκα τιμωρούμενος, ὡς οἴκαδʼ εἰσῆλθεν, ἀπώλεσάς μʼ εἶπεν ὦ γύναι· τὸ γὰρ ἀπόρρητον ἐκ τῆς ἐμῆς οἰκίας πεφώραται δεδημοσιωμένον· ὥστε μοι φευκτέον ἐστὶ τὴν πατρίδα διὰ τὴν σὴν ἀκρασίαν. τρεπομένης δὲ πρὸς; ἄρνησιν αὐτῆς καὶ λεγούσης οὐ· γὰρ ταῦτα μετὰ τριακοσίων ἤκουσας; ποίων ἔφη τριακοσίων; σοῦ βιασαμένης, ἐπλασάμην ἀποπειρώμενος. οὗτος μὲν οὖν ἀσφαλῶς πάνυ καὶ μετʼ εὐλαβείας, ὥσπερ εἰς ἀγγεῖον σαθρὸν οὐκ οἶνον οὐκ ἔλαιον ἀλλʼ ὕδωρ ἐγχέας, ἐπείρασε ἐπείρασε] ἐφώρασε Stegmannus τὴν γυναῖκα. Φούλβιος Φούλβιος] Φάβιος M δʼ ὁ Καίσαρος ἑταῖρος τοῦ Σεβαστοῦ, γέροντος ἤδη γεγονότος ἀκούσας ὀδυρομένου τὴν περὶ τὸν οἶκον ἐρημίαν, καὶ ὅτι, τῶν μὲν δυεῖν αὐτῷ θυγατριδῶν ἀπολωλότων Ποστουμίου δʼ ὃς ἔτι λοιπός; ἐστιν ἐκ διαβολῆς τινος ἐν φυγῇ ὄντος, ἐν φυγῇ ὄντος] verba unam notionem efficiunt ἀναγκάζεται τὸν τῆς γυναικὸς υἱὸν ἐπεισάγειν τῇ διαδοχῇ τῆς ἡγεμονίας, καίπερ οἰκτίρων καὶ βουλευόμενος ἐκ τῆς ὑπερορίας ἀνακαλεῖσθαι τὸν θυγατριδοῦν· ταῦτʼ ὁ Φούλβιος ἀκούσας ἐξήνεγκε πρὸς τὴν γυναῖκα, πρὸς δὲ Λιβίαν ἐκείνη, Λιβία δὲ καθήψατο πικρῶς Καίσαρος, εἰ πάλαι ταῦτʼ ἐγνωκὼς οὐ μεταπέμπεται τὸν θυγατριδοῦν, ἀλλʼ εἰς ἔχθραν καὶ πόλεμον αὐτὴν τῷ διαδόχῳ τῆς ἀρχῆς καθίστησιν. · ἐλθόντος οὖν ἕωθεν, ὡς εἰώθει, τοῦ Φουλβίου πρὸς αὐτὸν καὶ εἰπόντος χαῖρε, Καῖσαρ ὑγίαινʼ εἶπε Φούλβιε. κἀκεῖνος νοήσας ᾤχετʼ εὐθὺς ἀπιὼν οἴκαδε, καὶ τὴν γυναῖκα μεταπεμψάμενος ἔγνωκεν ἔφη Καῖσαρ, ὅτι τἀπόρρητον οὐκ ἐσιώπησα· καὶ διὰ τοῦτο μέλλω ἀναιρεῖν ἐμαυτόν· ἡ δὲ γυνὴ δικαίως εἶπεν ὅτι μοι τοσοῦτον συνοικῶν χρόνον οὐκ ἔγνως οὐδʼ ἐφυλάξω τὴν ἀκρασίαν· ἀλλʼ ἔασον ἐμὲ προτέραν καὶ λαβοῦσα τὸ ξίφος ἑαυτὴν προανεῖλε τἀνδρός. τἀνδρός *: τοῦ ἀνδρός

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ὀρθῶς οὖν Φιλιππίδης ὁ κωμῳδιοποιὸς κωμῳδιοποιὸς *: κωμῳδοποιὸς φιλοφρονουμένου τοῦ βασιλέως αὐτὸν Λυσιμάχου καὶ λέγοντος τίνος σοι μεταδῶ τῶν ἐμῶν; οὗ βούλει φησὶ βασιλεῦ, πλὴν τῶν ἀπορρήτων τῇ δʼ ἀδολεσχίᾳ καὶ ἡ περιεργία κακὸν οὐκ ἔλαττον πρόσεστι πολλὰ γὰρ ἀκούειν θέλουσιν, ἵνα πολλὰ λέγειν ἔχωσι· καὶ μάλιστα τοὺς ἀπορρήτους καὶ κεκρυμμένους τῶν λόγων περιιόντες ἐξιχνεύουσι καὶ ἀνερευνῶσιν, ὥσπερ ὕλην πυλαίαν πυλαίαν *: παλαιάν τινὰ φορυτῶν φορυτῶν W: φορτίων τῇ φλυαρίᾳ παρατιθέμενοι, εἶθʼ ὥσπερ οἱ παῖδες τὸν κρύσταλλον οὔτε κατέχειν κατέχειν] add. δύνανται R οὔτʼ ἀφιέναι ἀφιέναι *: ἀφεῖναι θέλουσι· μᾶλλον δʼ ὥσπερ ἑρπετὰ τοὺς ἀπορρήτους λόγους ἐγκολπισάμενοι καὶ συλλαβόντες οὐ συγκρατοῦσιν ἀλλὰ διαβιβρώσκονται ὑπʼ αὐτῶν. τὰς μὲν γὰρ βελόνας φασὶ ῥήγνυσθαι τικτούσας καὶ τὰς ἐχίδνας, οἱ δʼ ἀπόρρητοι λόγοι τοὺς μὴ στέγοντας ἐκπίπτοντες ἀπολλύουσι καὶ διαφθείρουσι. Σέλευκος ὁ Καλλίνικος ἐν τῇ πρὸς Γαλάτας μάχῃ πᾶν ἀποβαλὼν τὸ στράτευμα καὶ τὴν δύναμιν, αὐτὸς περισπάσας τὸ διάδημα καὶ φυγὼν ἵππῳ μετὰ τριῶν ἢ τεττάρων ἀνοδίαις καὶ πλάναις πολὺν δρόμον, ἤδη διʼ ἔνδειαν ἀπαγορεύων ἐπαυλίῳ τινὶ προσῆλθε, καὶ τὸν δεσπότην αὐτὸν εὑρὼν κατὰ τύχην ἄρτον καὶ ὕδωρ ᾔτησεν. ὁ δὲ καὶ ταῦτα· καὶ τῶν ἄλλων ὅσα παρῆν ἐν τῷ ἀγρῷ δαψιλῶς ἐπιδιδοὺς καὶ φιλοφρονούμενος ἐγνώρισε τὸ πρόσωπον τοῦ βασιλέως, καὶ περιχαρὴς γενόμενος τῇ συντυχίᾳ τῆς χρείας οὐ κατέσχεν οὐδὲ συνεψεύσατο βουλομένῳ λανθάνειν, ἀλλʼ ἄχρι τῆς ὁδοῦ προπέμψας. καὶ ἀπολυόμενος ὑγίαινʼ εἶπεν ὦ βασιλεῦ Σέλευκε. κἀκεῖνος ἐκτείνας τὴν δεξιὰν αὐτῷ καὶ προσελκόμενος; ὡς φιλήσων, ἔνευσεν ἑνὶ τῶν μετʼ αὐτοῦ ξίφει τὸν τράχηλον ἀποκόψαι τοῦ ἀνθρώπου· φθεγγομένου δʼ ἄρα τοῦ γε κάρη κονίῃσιν ἐμίχθη. Hom. K 457 εἰ· δʼ ἐσίγησε τότε καρτερήσας ὀλίγον χρόνον, εὐτυχήσαντος ὕστερον τοῦ βασιλέως καὶ μεγάλου γενομένου μείζονας ἂν οἶμαι χάριτας ἐκομίσατο ἀντὶ τῆς σιωπῆς ἢ τῆς φιλοξενίας. οὗτος μὲν οὖν ἁμωσγέπως ἔσχε πρόφασιν τῆς ἀκρασίας τὴν ἐλπίδα καὶ τὴν φιλοφροσύνην.

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οἱ δὲ πλεῖστοι τῶν ἀδολέσχων οὐδʼ αἰτίαν ἔχοντες ἀπολλύουσιν αὑτούς. οἷον ἐν κουρείῳ τινὶ λόγων γιγνομἑνων περὶ τῆς Διονυσίου τυραννίδος, ὡς ἀδαμαντίνη καὶ ἄρρηκτός ἐστι, γελάσας ὁ κουρεὺς ταῦθʼ ὑμᾶς ἔφη περὶ Διονυσίου δεῖ λέγειν, οὗ ἐγὼ παρʼ ἡμέρας ὀλίγας ἐπὶ τοῦ τραχήλου τὸ ξυρὸν ἔχω; ταῦτʼ ἀκούσας ὁ Διονύσιος ἀνεσταύρωσεν αὐτόν. ἐπιεικῶς δὲ λάλον ἐστὶ τὸ τῶν κουρέων γένος οἱ γὰρ ἀδολεσχότατοι προσρέουσι καὶ προσκαθίζουσιν, ὥστʼ αὐτοὺς ἀναπίμπλασθαι τῆς συνηθείας. χαριέντως γοῦν ὁ βασιλεὺς Ἀρχέλαος, ἀδολέσχου κουρέως περιβαλόντος αὐτῷ τὸ ὠμόλινον καὶ πυθομένου πῶς σε κείρω, βασιλεῦ σιωπῶν ἔφη. κουρεὺς δὲ καὶ τὴν ἐν Σικελίᾳ τῶν Ἀθηναίων μεγάλην κακοπραγίαν ἀπήγγειλε, πρῶτος ἐν Πειραιεῖ πυθόμενος οἰκέτου τινὸς τῶν ἀποδεδρακότων ἐκεῖθεν. εἶτʼ ἀφεὶς τὸ ἐργαστήριον εἰς ἄστυ συνέτεινε δρόμῳ μή τις κῦδος ἄροιτο 20 Hom. X 207 τὸν λόγον εἰς τὴν πόλιν ἐμβαλών, ὁ δὲ δεύτερος ἔλθοι. γενομένης δὲ ταραχῆς οἷον εἰκός, εἰς ἐκκλησίαν ἀθροισθεὶς ὁ δῆμος ἐπὶ τὴν ἀρχὴν ἐβάδιζε τῆς φήμης. ἤγετʼ οὖν ὁ κουρεὺς καὶ ἀνεκρίνετο, μηδὲ τοὔνομα τοῦ φράσαντος εἰδὼς ἀλλʼ εἰς ἀνώνυμον καὶ ἄγνωστον ἀναφέρων τὴν ἀρχὴν πρόσωπον. ὀργὴ δʼ οὖν δʼ οὖν *: οὖν καὶ βοὴ τοῦ θεάτρου· βασάνιζε καὶ στρέβλου τὸν ἀλάστορα· πέπλασται ταῦτα καὶ συντέθειται· τίς δʼ ἄλλος ἤκουσε; τίς δʼ ἐπίστευσεν ἐκομίσθη τροχός, κατετάθη ὁ ἄνθρωπος. ἐν τούτῳ παρῆσαν οἱ τὴν συμφορὰν ἀπαγγέλλοντες, ἐξ αὐτοῦ τοῦ ἔργου διαπεφευγότες, ἐσκεδάσθησαν οὖν πάντες ἐπὶ τὰ οἰκεῖα πένθη, καταλιπόντες ἐν τῷ τροχῷ τὸν ἄθλιον ἐνδεδεμένον. ὀψὲ δὲ λυθεὶς ἤδη πρὸς ἑσπέραν ἠρώτα τὸν δημόσιον, εἰ καὶ περὶ Νικίου τοῦ στρατηγοῦ, ὃν τρόπον ἀπόλωλεν, ἀκηκόασιν. οὕτως ἄμαχόν τι κακὸν καὶ ἀνουθέτητον ἡ συνήθεια ποιεῖ τὴν ἀδολεσχίαν.

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καίτοι γʼ ὥσπερ οἱ τὰ πικρὰ καὶ τὰ δυσώδη φάρμακα πιόντες δυσχεραίνουσι καὶ τὰς κύλικας, οὕτως οἱ τὰ κακὰ προσαγγέλλοντες ὑπὸ τῶν ἀκουόντων δυσχεραίνονται καὶ μισοῦνται. ὅθεν χαριέντως ὁ Σοφοκλῆς Σοφοκλῆς] Antig. 317 διηπόρηκεν, λυποῦσι δʼ οὖν ὥσπερ οἱ δρῶντες καὶ οἱ λέγοντες, ἀλλʼ ὅμως οὐκ ἔστι γλώσσης ῥεούσης ἐπίσχεσις οὐδὲ κολασμός. ἐν Λακεδαίμονι τῆς Χαλκιοίκου τὸ ἱερὸν ὤφθη σεσυλημένον, καὶ κειμένη ἔνδον κενὴ λάγυνος. ἦν οὖν ἀπορία πολλῶν συνδεδραμηκότων, καί τις τῶν παρόντων εἰ βούλεσθʼ εἶπεν ἐγὼ φράσω ὑμῖν ὁ μοι παρίσταται περὶ τῆς λαγύνου· νομίζω γάρ ἔφη τοὺς ἱεροσύλους ἐπὶ τηλικοῦτον ἐλθεῖν κίνδυνον, κώνειον ἐμπιόντας καὶ κομίζοντας οἶνον· ἵνʼ εἰ μὲν αὐτοῖς λαθεῖν ἐγγένοιτο, τῷ ἀκράτῳ ποθέντι σβέσαντες καὶ διαλύσαντες τὸ φάρμακον ἀπέλθοιεν ἀσφαλῶς εἰ δʼ ἁλίσκοιντο, πρὸ τῶν βασάνων ὑπὸ τοῦ φαρμάκου ῥᾳδίως καὶ ἀνωδύνως ἀποθάνοιεν. ταῦτʼ εἰπόντος αὐτοῦ, τὸ πρᾶγμα πλοκὴν ἔχον καὶ περινόησιν τοσαύτην οὐχ ὑπονοοῦντος ἀλλʼ εἰδότος ἐφαίνετο. καὶ περιστάντες αὐτὸν ἀνέκριναν ἄλλοθεν ἄλλος τίς εἶ; ʼ καί τίς σʼ οἶδε; ʼ καί πόθεν ἐπίστασαι ταῦτα; καὶ τὸ πέρας ἐλεγχόμενος οὕτως ὡμολόγησεν εἷς εἶναι τῶν ἱεροσύλων. οἱ δʼ Ἴβυκον ἀποκτείναντες οὐχ οὕτως ἑάλωσαν ἐν θεάτρῳ καθήμενοι, καὶ γεράνων παραφανεισῶν πρὸς ἀλλήλους; ἅμα γέλωτι ψιθυρίζοντες, ὡς αἱ Ἰβύκου ἔκδικοι πάρεισιν; ἀκούσαντες γὰρ οἱ καθεζόμενοι πλησίον, ἤδη πολὺν χρόνον τοῦ Ἰβύκου ὄντος ἀφανοῦς καὶ ζητουμένου, ἐπελάβοντο τῆς φωνῆς καὶ προσήγγειλαν τοῖς ἄρχουσιν. ἐλεγχθέντες δʼ οὕτως ἀπήχθησαν, οὐχ ὑπὸ τῶν γεράνων κολασθέντες ἀλλʼ ὑπὸ τῆς αὑτῶν γλωσσαλγίας ὥσπερ ἐρινύος ἢ Ποινῆς βιασθέντες ἐξαγορεῦσαι τὸν φόνον. ὡς γὰρ ἐν τῷ σώματι πρὸς τὰ πεπονθότα μέρη καὶ ἀλγοῦντα γίγνεται φορὰ καὶ ὁλκὴ τῶν πλησίον, οὕτως ἡ γλῶττα τῶν ἀδολέσχων ἀεὶ φλεγμονὴν ἔχουσα καὶ σφυγμὸν ἕλκει ἕλκει] cf. Kock. p. 612 τι καὶ συνάγει τῶν ἀπορρήτων καὶ κεκρυμμένων ἐφʼ ἑαυτήν. διὸ δεῖ πεφράχθαι, καὶ τὸν λογισμὸν ὡς πρόβολον ἐμποδὼν ἀεὶ τῇ γλώττῃ κείμενον ἐπέχειν τὸ ῥεῦμα καὶ τὸν ὄλισθον αὐτῆς, ἵνα μὴ τῶν χηνῶν ἀφρονέστεροι εἶναι δοκῶμεν, οὕς φασιν, ὅταν ὑπερβάλλωσιν. ἐκ Κιλικίας τὸν Ταῦρον ἀετῶν ὄντα μεστόν, εἰς τὸ στόμα λαμβάνειν εὐμεγέθη λίθον ὥσπερ κλεῖθρον ἢ χαλινὸν ἐμβάλλοντας τῇ φωνῇ, καὶ νυκτὸς οὕτως ὑπερφέρεσθαι λανθάνοντας.

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εἰ τοίνυν ἔροιτό τις τὸν κάκιστον ὅστις ἐστὶ καὶ τὸν ἐξωλέστατον,ʼ Kock. 3 p. 544 οὐδεὶς ἂν ἄλλον εἴποι τὸν προδότην παρελθών. Εὐθυκράτης Εὐθυκράτης] Λασθένης Demosth. 19, 265. cf. p. 97 d μὲν οὖν ἤρεψε τὴν οἰκίαν τοῖς ἐκ Μακεδονίας ξύλοις idem ib. 229 ὥς φησι Δημοσθένης· Φιλοκράτης δὲ χρυσίον πολὺ λαβὼν πόρνας καὶ ἰχθῦς ἠγόραζεν· Εὐφόρβῳ δὲ καὶ Φιλάγρῳ τοῖς Ἐρέτριαν προδοῦσι χώραν ὁ βασιλεὺς ἔδωκεν. ὁ δʼ ἀδόλεσχος ἄμισθός ἐστι προδότης; καὶ αὐτεπάγγελτος, οὐχ ἵππους οὐδὲ τείχη προδιδούς, ἀλλὰ λόγους ἐκφέρων ἀπορρήτους ἐν δίκαις ἐν στάσεσιν ἐν διαπολιτείαις, μηδενὸς αὐτῷ χάριν ἔχοντος· ἀλλʼ ἂν αὐτός ἀκούηται, προσοφείλων χάριν. ὥστε τὸ λελεγμένον πρὸς τὸν εἰκῆ καὶ ἀκρίτως ἐκχέοντα τὰ ἑαυτοῦ καὶ καταχαριζόμενον οὐ φιλάνθρωπος σὺ γʼ σύ γ] τύ γʼ Vit. Publ. c. 15 ἐσσʼ· ἐσσʼ Iannotius: ἐσσι ἔχεις νόσον, χαίρεις Mullach. 1 p. 144. Lorenz. p 263 διδούς ἐναρμόττει καὶ πρὸς τὸν φλύαρον· οὐ φίλος εἶ σὺ ταῦτα μηνύων οὐδʼ εὔνους· ἔχεις νόσον, χαίρεις λαλῶν καὶ φλυαρῶν.

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ταῦτα δʼ οὐ κατηγορίαν ἡγητέον ἀλλʼ ἰατρείαν τῆς ἀδολεσχίας· τῶν γὰρ παθῶν κρίσει καὶ ἀσκήσει περιγιγνόμεθα, προτέρα δʼ ἡ κρίσις ἐστίν. οὐδεὶς γὰρ ἐθίζεται φεύγειν καὶ ἀποτρίβεσθαι τῆς ψυχῆς ὃ μὴ δυσχεραίνει. δυσχεραίνομεν δὲ τὰ πάθη, ὅταν τὰς βλάβας καὶ τὰς αἰσχύνας τὰς ἀπʼ αὐτῶν τῷ λόγῳ κατανοήσωμεν ὥσπερ νῦν κατανοοῦμεν ἐπὶ τῶν ἀδολέσχων, ὅτι φιλεῖσθαι βουλόμενοι μισοῦνται, χαρίζεσθαι θέλοντες ἐνοχλοῦσι, θαυμάζεσθαι δοκοῦντες καταγελῶνται, κερδαίνοντες οὐδὲν ἀναλίσκουσιν· ἀδικοῦσι τοὺς φίλους, ὠφελοῦσι τοὺς ἐχθρούς, ἑαυτοὺς ἀπολλύουσιν. ὥστε τοῦτο πρῶτον ἴαμα καὶ φάρμακόν ἐστι τοῦ πάθους, ὁ τῶν ἀπʼ αὐτοῦ γιγνομένων αἰσχρῶν καὶ ὀδυνηρῶν ἐπιλογισμός.

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δευτέρῳ δὲ χρηστέον ἐπιλογισμῷ τῷ τῶν ἐναντίων, ἀκούοντας ἀεὶ καὶ μεμνημένους καὶ πρόχειρʼ ἔχοντας τὰ τῆς ἐχεμυθίας ἐγκώμια, καὶ τὸ σεμνὸν καὶ τὸ ἅγιον καὶ τὸ μυστηριῶδες τῆς σιωπῆς, καὶ ὅτι θαυμάζονται μᾶλλον καὶ ἀγαπῶνται καὶ σοφώτεροι δοκοῦσι τῶν ἐξηνίων τούτων καὶ φερομένων οἱ στρογγύλοι καὶ βραχυλόγοι, καὶ ὧν πολὺς νοῦς ἐν ὀλίγῃ λέξει συνέσταλται. καὶ γὰρ Πλάτων Πλάτων] Protag. p. 342 e τοὺς τοιούτους ἐπαινεῖ, δεινοῖς ἀκοντισταῖς ἐοικέναι λέγων, οὖλα καὶ πυκνὰ καὶ συνεστραμμένα φθεγγομένους. καὶ ὁ Λυκοῦργος εἰς ταύτην τὴν δεινότητα τοὺς πολίτας εὐθὺς ἐκ παίδων τῇ σιωπῇ πιέζων συνῆγε καὶ κατεπύκνου. καθάπερ γὰρ οἱ Κελτίβηρες ἐκ ἐκ] del. W τοῦ σιδήρου τὸ στόμωμα ποιοῦσιν, ὅταν· κατορύξαντες εἰς τὴν γῆν τὸ πολὺ καὶ γεῶδες ἀποκαθήρωσιν, ἀποκαθήρωσιν *: ἀποκαθάρωσιν οὕτως ὁ Λακωνικὸς λόγος οὐκ ἔχει φλοιόν, ἀλλʼ εἰς αὐτὸ τὸ δραστήριον ἀφαιρέσει τοῦ περιττοῦ διωκόμενος στομοῦται· τὸ γὰρ ἀποφθεγματικὸν αὐτοῖς τοῦτο καὶ τὸ μετʼ εὐστροφίας ὀξὺ πρὸς τὰς ἀπαντήσεις ἐκ τῆς πολλῆς περιγίγνεται σιωπῆς. καὶ δεῖ τὰ τοιαῦτα μάλιστα τοῖς ἀδολέσχοις προβάλλειν ὅσην χάριν ἔχει καὶ δύναμιν, οἷόν ἐστι τὸ Λακεδαιμόνιοι Φιλίππῳ Διονύσιος ἐν Κορίνθῳ καὶ πάλιν γράψαντος αὐτοῖς τοῦ Φιλίππου ἂν ἐμβάλω εἰς τὴν Λακωνικήν, ἀναστάτους ὑμᾶς ποιήσω, ἀντέγραψαν αἴκα. Δημητρίου δὲ τοῦ βασιλέως ἀγανακτοῦντος καὶ βοῶντος ἕνα πρὸς ἐμὲ Λακεδαιμόνιοι πρεσβευτὴν ἔπεμψαν οὐ καταπλαγεὶς ὁ πρεσβευτής ἕνʼ εἶπε ποτὶ ἕνα θαυμάζονται δὲ καὶ τῶν παλαιῶν οἱ βραχυλόγοι. καὶ τῷ ἱερῷ τοῦ Πυθίου Ἀπόλλωνος οὐ τὴν Ἰλιάδα καὶ τὴν Ὀδύσσειαν οὐδὲ τοὺς Πινδάρου παιᾶνας ἐπέγραψαν οἱ Ἀμφικτύονες, ἀλλὰ τὸ γνῶθι σαυτόν καὶ τὸ μηδὲν ἄγαν καὶ τὸ ἐγγύα πάρα δʼ ἄτα, θαυμάσαντες τῆς λέξεως τὸ εὔογκον καὶ τὸ λιτόν, ἐν βραχεῖ σφυρήλατον νοῦν περιεχούσης. αὐτὸς δʼ ὁ θεὸς οὐ φιλοσύντομός ἐστι καὶ βραχυλόγος ἐν τοῖς χρησμοῖς, καὶ Λοξίας καλεῖται διὰ τὸ φεύγειν τὴν ἀδολεσχίαν μᾶλλον ἢ τὴν ἀσάφειαν; οἱ δὲ συμβολικῶς ἄνευ φωνῆς ἃ δεῖ φράζοντες οὐκ ἐπαινοῦνται καὶ θαυμάζονται διαφερόντως; ὡς Ἡράκλειτος, ἀξιούντων αὐτὸν τῶν πολιτῶν γνώμην τινʼ εἰπεῖν περὶ ὁμονοίας, ἀναβὰς ἐπὶ τὸ βῆμα καὶ λαβὼν ψυχροῦ κύλικα καὶ τῶν ἀλφίτων ἐπιπάσας καὶ τῷ γλήχωνι κινήσας, ἐκπιὼν ἀπῆλθεν ἐπιδειξάμενος αὐτοῖς, ὅτι τὸ τοῖς τυχοῦσιν ἀρκεῖσθαι καὶ μὴ δεῖσθαι τῶν πολυτελῶν ἐν εἰρήνῃ καὶ ὁμονοίᾳ διατηρεῖ τὰς πόλεις. Σκιλοῦρος δὲ καταλιπὼν ὀγδοήκοντα παῖδας, ὁ Σκυθῶν βασιλεύς, ᾔτησε δέσμην δορατίων, ὅτʼ ἀπέθνῃσκε, καὶ λαβόντας ἐκέλευσε καταθραῦσαι καὶ κατεάξαι συνδεδεμένην καὶ ἀθρόαν ὡς δʼ ἀπεῖπον, αὐτὸς ἓν καθʼ ἓν ἕλκων πάντα ῥᾳδίως διέκλασε· τὴν συμφωνίαν αὐτῶν καὶ τὴν ὁμόνοιαν ἰσχυρὸν ἀποφαίνων καὶ δυσκαθαίρετον, ἀσθενὲς δὲ τὴν διάλυσιν καὶ οὐ μόνιμον.

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εἰ δὴ ταῦτα καὶ τὰ τοιαῦτα συνεχῶς τις σκοποῖ σκοποῖ *: σκοπεῖ καὶ ἀναλαμβάνοι, παύσαιτʼ ἂν ἴσως ἡδόμενος τῷ φλυαρεῖν. ἐμὲ δὲ κἀκεῖνος ὁ οἰκέτης εὖ μάλα δυσωπεῖ, τὸ προσέχειν τῷ λόγῳ καὶ κρατεῖν προαιρέσεως ἡλίκον ἐστὶν ἐνθυμούμενον. Πούπιος Πείσων ὁ ῥήτωρ μὴ βουλόμενος ἐνοχλεῖσθαι προσέταξε τοῖς οἰκέταις πρὸς τὰ ἐρωτώμενα λαλεῖν καὶ μηδὲν πλέον. εἶτα Κλώδιον ἄρχοντα δεξιώσασθαι βουλόμενος ἐκέλευσε κληθῆναι, καὶ παρεσκευάσατο λαμπρὰν ὡς εἰκὸς ἑστίασιν. ἐνστάσης δὲ τῆς ὥρας, οἱ μὲν ἄλλοι παρῆσαν ὁ δὲ Κλώδιος; προσεδοκᾶτο· καὶ πολλάκις ἔπεμψε τὸν εἰωθότα καλεῖν οἰκέτην, ἐποψόμενον εἰ πρόσεισιν. ὡς δʼ ἦν ἑσπέρα καὶ ἀπέγνωστο τί δʼ; ἔφη πρὸς τὸν οἰκέτην ἐκάλεσας αὐτόν; ἔγωγʼ εἶπε. διὰ οὖν οὐκ ἀφῖκται; κἀκεῖνος ὅτι ἠρνήσατο. πῶς οὖν οὐκ εὐθὺς ἔφρασας; ὅτι τοῦτὸ μʼ οὐκ ἠρώτησας. οὕτω μὲν Ῥωμαϊκὸς οἰκέτης, ὁ δʼ Ἀττικὸς ἐρεῖ τῷ δεσπότῃ σκάπτων ἐφʼ οἷς γεγόνασιν αἱ διαλύσεις. Kock. 3 p. 473. cf. p. 518 f. οὕτω μέγα πρὸς πάνθʼ ὁ ἐθισμός ἐστι, καὶ περὶ τούτου γʼ ἤδη λέγωμεν.

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οὐ γὰρ ἔστιν ὡς χαλινῶν ἐφαψαμένους ἐπισχεῖν τὸν ἀδολέσχην, ἀλλʼ ἔθει δεῖ κρατῆσαι τοῦ νοσήματος. πρῶτον μὲν οὖν ἐν ταῖς τῶν πέλας ἐρωτήσεσι σαυτὸν ἔθιζε σιωπᾶν, μέχρι οὗ πάντες ἀπείπωνται τὴν ἀπόκρισιν · οὐ γάρ τι βουλῆς ταὐτὸ καὶ δρόμου τέλος Nauck. p. 312 ὥς φησι Σοφοκλῆς, οὐδέ γε φωνῆς καὶ ἀποκρίσεως ἀλλʼ ἐκεῖ μὲν ἡ νίκη τοῦ φθάσαντός ἐστιν, ἐνταῦθα δέ, ἐὰν μὲν ἱκανῶς ἕτερος ἀποκρίνηται, καλῶς ἔχει; συνεπαινέσαντα καὶ συνεπιφήσαντα δόξαν εὐμενοῦς ἀνθρώπου λαβεῖν· ἐὰν δὲ μή, τότε καὶ διδάξαι τὸ ἠγνοημένον καὶ ἀναπληρῶσαι τὸ ἐλλεῖπον, ἀνεπίφθονον καὶ οὐκ ἄκαιρόν ἐστι;. μάλιστα δὲ φυλάττωμεν ἑαυτούς, ὅπως μὴ ἑτέρου τινὸς ἐρωτηθέντος αὐτοὶ προλαμβάνωμεν ὑποφθάνοντες τὴν ἀπόκρισιν. ἴσως μὲν γὰρ οὐδʼ ἄλλο τι ἄλλο τι] ἄλλοθι Duebnerus καλῶς ἔχον ἐστίν, αἰτηθέντος ἑτέρου, παρωσαμένους ἐκεῖνον αὐτοὺς; ἐπαγγέλλεσθαι· δόξομεν γὰρ ἅμα καὶ τοῦτον ὡς παρασχεῖν ὃ αἰτεῖται μὴ δυνάμενον, κἀκεῖνον ὡς αἰτεῖν παρʼ ὧν δύναται λαβεῖν οὐκ ἐπιστάμενον, ὀνειδίζειν μάλιστα δʼ ὕβριν φέρει περὶ τὰς ἀποκρίσεις ἡ τοιαύτη προπέτεια καὶ θρασύτης· συνεμφαίνει γὰρ ὁ φθάνων ἐν τῷ ἀποκρίνασθαι τὸν ἐρωτώμενον τὸ τί τούτου δέῃ; καὶ ʽτί οὗτος οἶδε; κἀμοῦ παρόντος, περὶ τούτων οὐδένα δεῖ ἄλλον ἐρωτᾶν καίτοι πολλάκις τινὰς ἐρωτῶμεν οὐ τοῦ λόγου δεόμενοι, φωνὴν δέ τινα καὶ φιλοφροσύνην ἐκκαλούμενοι παρʼ αὐτῶν, καὶ προαγαγεῖν εἰς ὁμιλίαν ἐθέλοντες, ὡς Σωκράτης Θεαίτητον καὶ Χαρμίδην. ὅμοιον οὖν τῷ τὸν ὑφʼ ἑτέρου βουλόμενον φιληθῆναι προδραμόντα προδραμόντα R praeter necessitatem φιλεῖν αὐτὸν ἢ τὸν ἑτέρῳ προσβλέποντα μεταστρέφειν εἰς ἑαυτὸν τὸ προλαμβάνειν τὰς ἀποκρίσεις καὶ τὰ ὦτα μετάγειν, καὶ τὴν διάνοιαν ἕλκειν καὶ ἀποστρέφειν πρὸς ἑαυτόν· ὅπου, κἂν ἀπείπηται τὸν λόγον ὁ αἰτηθείς, ἐπισχόντα καλῶς ἔχει καὶ πρὸς τὸ βουλόμενον τοῦ ἐρωτῶντος ἁρμοσάμενον ὡς ἐπὶ κλῆσιν ἀλλοτρίαν τὴν ἀπόκρισιν, αἰδημόνως καὶ κοσμίως ἀπαντᾶν, καὶ γὰρ οἱ μὲν ἐρωτηθέντες, ἂν σφαλῶσιν ἐν τῷ ἀποκρίνεσθαι, συγγνώμης δικαίας τυγχάνουσιν· ὁ δʼ αὐθαιρέτως ὑφιστάμενος καὶ προλαμβάνων τὸν λόγον ἀηδὴς μέν ἐστι καὶ κατορθῶν, διαμαρτάνων δὲ παντάπασιν ἐπίχαρτος γίγνεται καὶ καταγέλαστος.

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δεύτερον τοίνυν ἄσκημα πρὸς τὰς ἰδίας ἀποκρίσεις ἐστίν, αἷς οὐχ ἣκιστα δεῖ προσέχειν τὸν ἀδόλεσχον· πρῶτον μέν, ἵνα μὴ λάθῃ τοῖς ἐπὶ γέλωτι καὶ ὕβρει προκαλουμένοις εἰς λόγους αὐτὸν ἀποκρινόμενος μετὰ σπουδῆς. ἔνιοι γὰρ οὐδὲν δεόμενοι διατριβῆς δὲ καὶ παιδιᾶς ἕνεκα συνθέντες τινὰς ἐρωτήσεις προβάλλουσι τοῖς τοιούτοις καὶ ἀνακινοῦσιν αὐτῶν τὸν λῆρον· ὃ δεῖ φυλάττεσθαι, καὶ μὴ ταχὺ τῷ λόγῳ μηδʼ ὥσπερ χάριν ἔχοντας ἐπιπηδᾶν, ἀλλὰ καὶ τὸν τρόπον τοῦ πυνθανομένου σκοπεῖν καὶ τὴν χρείαν. ὅταν δὲ φαίνηται τῷ ὄντι βουλόμενος μαθεῖν, ἐθιστέον ἐφιστάναι καὶ ποιεῖν τι διάλειμμα μεταξὺ τῆς ἐρωτήσεως καὶ τῆς ἀποκρίσεως· ἐν ᾧ προσθεῖναι μὲν ὁ ἐρωτῶν, εἴ τι βούλεται, δύναται, σκέψασθαι δʼ αὐτὸς περὶ ὧν ἀποκρινεῖται, καὶ μὴ κατατρέχειν μηδὲ καταχωννύναι τὴν ἐρώτησιν, ἔτι πυνθανομένοις πολλάκις ὑπὸ σπουδῆς ἄλλας ἀντʼ ἄλλων ἀποκρίσεις διδόντα. διδόντα R: διδόντας ἡ μὲν γὰρ Πυθία καὶ πρὸ ἐρωτήσεως αὐθωρὶ χρησμοὺς εἴωθέ τινας ἐκφέρειν· ὁ γὰρ θεός, ᾧ λατρεύει, καὶ κωφοῦ ξυνίησι καὶ οὐ λαλέοντος λαλέοντος] φωνεῦντος Herodotus 1, 47 ἀκούει. τὸν δὲ βουλόμενον ἐμμελῶς ἀποκρίνασθαι δεῖ τὴν, διάνοιαν ἀναμεῖναι καὶ τὴν προαίρεσιν ἀκριβῶς καταμαθεῖν τοῦ πυνθανομένου, μὴ γένηται τὸ κατὰ τὴν παροιμίαν ἄμας ἀπῄτουν, οἱ δʼ ἀπηρνοῦντο σκάφας. κοξκ. 3 π. 494 ἄλλως δὲ τὸ λάβρον τοῦτο καὶ πρὸς τοὺς λόγους ὀξύπεινον ἀνακρουστέον, ἵνα μὴ δοκῇ καθάπερ ῥεῦμα τῇ γλώττῃ πάλαι προσιστάμενον ἀσμένως ὑπὸ τῆς ἐρωτήσεως ἐξερᾶσθαι. ἐξερᾶσθαι Emperius: ἐξορᾶσθαι καὶ γὰρ ὁ Σωκράτης οὕτως ἐκόλουε τὴν δίψαν, οὐκ ἐφιεὶς ἑαυτῷ πιεῖν μετὰ γυμνάσιον, εἰ μὴ τὸν πρῶτον ἐκχέοι κάδον ἀνιμήσας, ὅπως ἐθίζηται τὸν τοῦ λόγου καιρὸν ἀναμένειν τὸ ἄλογον.

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ἔστι τοίνυν τρία γένη τῶν πρὸς τὰς ἐρωτήσεις ἀποκρίσεων, τὸ μὲν ἀναγκαῖον τὸ δὲ φιλάνθρωπον τὸ δὲ περισσόν. οἷον πυθομένου τινὸς εἰ Σωκράτης ἔνδον, ὁ μὲν ἀπροθύμως καὶ ὥσπερ καὶ ὥσπερ *: ὥσπερ καὶ ἄκων ἀποκρίνεται τὸ οὐκ ἔνδον · ἐὰν δὲ βούληται λακωνίζειν, καὶ τὸ ἔνδον ἀφελὼν αὐτὴν μόνην φθέγξεται τὴν ἀπόφασιν· ὡς ἐκεῖνοι, Φιλίππου γράψαντος εἰ δέχονται τῇ πόλει αὐτόν, εἰς χάρτην ΟΥ μέγα γράψαντες ἀπέστειλαν. ὁ δὲ φιλανθρωπότερον ἀποκρίνεται οὐκ ἔνδον ἀλλʼ ἐπὶ ταῖς τραπέζαις · κἂν βούληται προσεπιμετρῆσαι, ξένους τινὰς ἐκεῖ περιμένων. ὁ δὲ περιττὸς καὶ ἀδολέσχης, ἄν γε δὴ τύχῃ καὶ τὸν Κολοφώνιον ἀνεγνωκὼς Ἀντίμαχον, οὐκ ἔνδον φησὶν ἀλλʼ ἐπὶ ταῖς τραπέζαις, ξένους ἀναμένων Ἴωνας, ὑπὲρ ὧν αὐτῷ γέγραφεν Ἀλκιβιάδης περὶ Μίλητον ὤν, καὶ παρὰ Τισσαφέρνει διατρίβων, τῷ τοῦ μεγάλου σατράπῃ βασιλέως, ὃς πάλαι μὲν ἐβοήθει Λακεδαιμονίοις, νῦν δὲ προστίθεται διʼ Ἀλκιβιάδην Ἀθηναίοις· ὁ γὰρ Ἀλκιβιάδης ἐπιθυμῶν κατελθεῖν εἰς τὴν πατρίδα τὸν Τισσαφέρνην μετατίθησι καὶ ὅλως τὴν ὀγδόην Θουκυδίδου κατατεινάμενος ἐρεῖ καὶ κατακλύσει τὸν ἄνθρωπον, ἕως φθάσῃ καὶ Μίλητος ἐκπολεμωθεῖσα καὶ φυγαδευθεὶς τὸ δεύτερον Ἀλκιβιάδης. μάλιστα δὴ περὶ τοῦτο δεῖ τὴν ἀδολεσχίαν συνέχειν ὥσπερ εἰς ἴχνος ἐμβιβάζοντα τὴν ἐρώτησιν καὶ ὡς κέντρῳ καὶ διαστήματι τῇ χρείᾳ τοῦ πυνθανομένου περιγράφοντα τὴν ἀπόκρισιν. Καρνεάδην μὲν γὰρ οὔπω μεγάλην ἔχοντα δόξαν, ἐν τῷ γυμνασίῳ διαλεγόμενον πέμψας ὁ γυμνασίαρχος ἐκέλευσεν ὑφεῖναι τὸ μέγεθος τοῦ μεγέθους R τῆς φωνῆς ʽ ἦν γὰρ μεγαλοφωνότατοσ̓· εἰπόντος δʼ ἐκείνου δός μοι μέτρον φωνῆς,ʼ οὐ φαύλως ὑπέτυχε δίδωμι δίδωμί σοι? τὸν προσδιαλεγόμενον. τῷ δʼ ἀποκρινομένῳ μέτρον ἔστω ἡ τοῦ ἐρωτῶντος βούλησις.

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καὶ μὴν ὥσπερ ὁ Σωκράτης; ἐκέλευε φυλάττεσθαι τῶν σιτίων ὅσα μὴ πεινῶντας ἐσθίειν ἀναπείθει p. 521 f. 661 f.: ἀναπείθει ἐσθίειν καὶ τῶν πωμάτων πωμάτων *: πομάτων ὅσα πίνειν μὴ διψῶντας, οὕτω χρὴ καὶ τῶν λόγων τὸν ἀδολέσχην, οἷς ἥδεται μάλιστα καὶ κέχρηται κατακόρως, τούτους φοβεῖσθαι καὶ πρὸς τούτους ἐπιρρέοντας ἀντιβαίνειν. οἷον οἱ στρατιωτικοὶ πολέμων εἰσὶ διηγηματικοί· καὶ τὸν Νέστορα τοιοῦτον ὁ ποιητὴς εἰσάγει, τὰς αὑτοῦ πολλάκις ἀριστείας καὶ πράξεις διηγούμενον. ἐπιεικῶς δὲ καὶ τοῖς περὶ δίκας εὐστοχήσασιν ἢ παρʼ ἡγεμόσι καὶ βασιλεῦσιν ἀπροσδοκήτως εὐημερήσασιν ὥσπερ νόσημά τι προσπίπτει καὶ παρακολουθεῖ τὸ μεμνῆσθαι καὶ διηγεῖσθαι πολλάκις, ὃν τρόπον εἰσῆλθον προσήχθησαν ἠγωνίσαντο διελέχθησαν, ἐξήλεγξαν ἀντιδίκους τινὰς ἢ κατηγόρους, ἐπῃνέθησαν. πολλῷ γάρ ἐστιν ἡ χαρὰ τῆς κωμικῆς ἐκείνης ἀγρυπνίας κωμικῆς ἐκείνης ἀγρυπνίας] cf. Kock. 3 p. 48 λαλίστερον, ἀναρριπίζουσα πολλάκις ἑαυτὴν καὶ πρόσφατον ποιοῦσα τοῖς διηγήμασιν. ὅθεν ὀλισθηροὶ πρὸς τοὺς τοιούτους τῶν λόγων εἰσὶν ἐκ πάσης προφάσεως οὐ γὰρ μόνον ὅπου τις ἀλγεῖ, κεῖθι καὶ τὴν χεῖρʼ ἔχει,ʼ ἀλλὰ καὶ τὸ ἡδόμενον ἕλκει ἕλκει] cf. Kock. 3 p. 612 τὴν φωνὴν ἐφʼ ἑαυτὸ ἑαυτὸ] malim αὑτὸ καὶ περιάγει τὴν γλῶτταν, ἐπερείδειν ἀεὶ τῇ μνήμῃ βουλόμενον. οὕτω καὶ τοῖς ἐρωτικοῖς ἡ πλείστη διατριβὴ περὶ λόγους μνήμην τινὰ τῶν ἐρωμένων ἀναδιδόντας· οἵ γε κἂν μὴ πρὸς ἀνθρώπους, πρὸς ἄψυχα περὶ αὐτῶν διαλέγονται ὦ φιλτάτη κλίνη Kock. 3 p. 438 καὶ Βακχὶς θεὸν σʼ ἐνόμισεν, εὔδαιμον εὔδαιμον idem: εὐδαῖμον λύχνε καὶ τῶν θεῶν μέγιστος ἐν ἐν *: εἰ. cf Soph. Ai. 1136. Antig. 925. OC 1214. Eur. Hipp. 1320. Kock. 2 p. 242 ταύτῃ δοκεῖς. ἔστι μὲν οὖν ἀτεχνῶς ἡ λευκὴ στάθμη πρὸς τοὺς λόγους ὁ ἀδόλεσχος· οὐ μὴν ἀλλʼ ὁ ἀλλʼ ὁ R: ἀλλὰ μᾶλλον ἑτέρων ἑτέροις προσπεπονθὼς ὀφείλει τούτους φυλάττεσθαι καὶ ἀνέχειν ἑαυτὸν ἀπὸ τούτων καὶ ἀνακρούειν, ὡς πορρωτάτω προάγειν καὶ ἀπομηκύνειν ἀεὶ διʼ ἡδονὴν δυναμένων. τὸ δʼ αὐτὸ τοῦτο καὶ πρὸς τοὺς λόγους ἐκείνους πεπόνθασιν, ἐν οἷς κατʼ ἐμπειρίαν ἢ ἕξιν τινὰ τῶν ἄλλων διαφέρειν νομίζουσι. φίλαυτος γὰρ ὢν καὶ φιλόδοξος ὁ τοιοῦτος νέμει τὸ πλεῖστον ἡμέρας τούτῳ μέρος, Nauck. p. 413 ἵνʼ αὐτὸς αὑτοῦ τυγχάνει κράτιστος ὤν, ἐν ἱστορίαις ὁ ἀναγνωστικός ἐν τεχνολογίαις ὁ γραμματικός, ἐν διηγήμασι ξενικοῖς ὁ πολλὴν χώραν ἐπεληλυθὼς καὶ πεπλανημένος. ὥστε καὶ ταῦτα δεῖ φυλάττεσθαι· δελεαζομένη γὰρ ὑπʼ αὐτῶν ἡ ἀδολεσχία καθάπερ ζῷον ἐπὶ νομὰς συνήθεις πρόεισι. θαυμαστὸς δʼ ὁ Κῦρος, Κῦρος] Xen. Cyrop. 1, 4, 4 ὅτι καὶ τὰς ἁμίλλας ἐποιεῖτο πρὸς τοὺς ἥλικας, οὐκ ἐν οἷς κρείττων ἀλλʼ ἐν οἷς ἀπειρότερος ἦν ἐκείνων, εἰς ταῦτα προκαλούμενος· ἵνα μήτε λυπῇ παρευδοκιμῶν καὶ μανθάνων ὠφελῆται. ὁ δʼ ἀδολέσχης τοὐναντίον, ἂν μέν τις ἐμπέσῃ λόγος, ἐξ οὗ μαθεῖν τι δύναται καὶ πυθέσθαι τῶν ἀγνοουμένων, τοῦτον ἐξωθεῖ καὶ ἐκκρούει, μισθὸν οὕτω δοῦναι βραχὺν τῷ τῷ] τὸ Emperius. τοῦ? σιωπῆσαι μὴ δυνάμενος· εἰς δὲ τὰς ἑώλους καὶ πολυπατήτους κύκλῳ περιιὼν εἰσελαύνει ῥαψῳδίας τὸν λόγον· ὡς τῶν παρʼ ἡμῖν τις κατὰ τύχην ἀνεγνωκὼς δύο τῶν Ἐφόρου βιβλίων ἢ τρία, πάντας ἀνθρώπους κατέτριβε καὶ πᾶν ἀνάστατον ἐποίει συμπόσιον, ἀεὶ τὴν ἐν Λεύκτροις μάχην καὶ τὰ συνεχῆ διηγούμενος· ὅθεν Ἐπαμεινώνδας παρωνύμιον ἔσχεν.

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οὐ μὴν ἀλλὰ τοῦτό γε τῶν κακῶν ἐλάχιστόν ἐστι., καὶ δεῖ παρατρέπειν εἰς ταῦτα τὴν ἀδολεσχίαν ἧττον γὰρ ἀηδὲς ἔσται τὸ λάλον ἐν τῷ φιλολόγῳ πλεονάζον. ἐθιστέον δὲ καὶ γράφειν τι τοὺς τοιούτους καὶ διαλέγεσθαι κατʼ ἰδίαν. ὁ μὲν γὰρ Στωικὸς Ἀντίπατρος, ὡς ἔοικε, μὴ δυνάμενος μηδὲ βουλόμενος ὁμόσε χωρεῖν τῷ Καρνεάδῃ μετὰ πολλοῦ ῥεύματος εἰς τὴν Στοὰν φερομένῳ, γράφων δὲ καὶ πληρῶν τὰ βιβλία τῶν πρὸς αὐτὸν ἀντιλογιῶν καλαμοβόας ἐπεκλήθη· τὸν δʼ ἀδολέσχην ἴσως ἂν ἡ πρὸς τὸ γράφειν σκιαμαχία καὶ ἡ βοὴ τοῦ πλήθους ἀπερύκουσα καθʼ ἡμέραν ἐλαφρότερον παρασκευάσειε τοῖς συνοῦσιν, ὥσπερ οἱ κύνες εἰς λίθους καὶ ξύλα τὸν θυμὸν ἀφέντες ἧττόν εἰσι χαλεποὶ τοῖς ἀνθρώποις. ἁρμόσει δʼ αὐτοῖς σφόδρα καὶ τὸ μετὰ κρειττόνων ἀεὶ καὶ πρεσβυτέρων ὁμιλεῖν αἰσχυνόμενοι γὰρ αὐτῶν τὴν δόξαν ἐν ἔθει γενήσονται τοῦ σιωπᾶν. τούτοις δʼ ἀεὶ δεῖ καταμεμῖχθαι καὶ συμπεπλέχθαι τοῖς ἐθισμοῖς · τὴν προσοχὴν ἐκείνην καὶ τὸν ἐπιλογισμόν, ὅταν τι μέλλωμεν λαλεῖν καὶ τὰ ῥήματα τῷ στόματι προστρέχῃ, τίς οὗτος ὁ λόγος ὁ ἐφεστὼς καὶ καταβιαζόμενος; ἐπὶ τί δʼ ἡ γλῶσσʼ ἀσπαίρει; τί δʼ εἰπόντι περιγίγνεται καλὸν ἢ τί σιωπήσαντι δυσχερές; οὐ γὰρ ὡς βάρος τι δεῖ πιέζοντʼ πιέζον R ἀποθέσθαι τὸν λόγον, ἐπεὶ παραμένει γε καὶ ῥηθεὶς ὁμοίως· ἀλλʼ ἢ διʼ αὑτοὺς ἅνθρωποι δεόμενοί τινος λαλοῦσιν ἢ τοὺς ἀκούοντας ὠφελοῦντες ἢ χάριν τινὰ παρασκευάζοντες ἀλλήλοις ὥσπερ ἁλσὶ τοῖς λόγοις ἐφηδύνουσι τὴν διατριβὴν καὶ τὴν πρᾶξιν, ἐν ᾗ τυγχάνουσιν ὄντες. εἰ δὲ μήτε μήτε R: οὔτε τῷ λέγοντι χρήσιμον μήτʼ ἀναγκαῖον τοῖς ἀκούουσι τὸ λεγόμενον ἡδονὴ τε καὶ χάρις οὐ πρόσεστι, διὰ τί λέγεται; τὸ γὰρ μάτην καὶ διακενῆς οὐχ ἧττον ἐν τοῖς λόγοις ἢ τοῖς ἔργοις ἐστίν. ἐπὶ πᾶσι δὲ καὶ παρὰ ταῦτα πάντα δεῖ πρόχειρον ἔχειν καὶ μνημονεύειν τὸ Σιμωνίδειον ὅτι λαλήσας μὲν πολλάκις μετενόησε, σιωπήσας δʼ οὐδέποτε· καὶ τὴν ἄσκησιν, ὅτι πάντων ἐπικρατεῖ καὶ ἰσχυρόν ἐστιν· ὅπου καὶ λυγμὸν καὶ βῆχʼ ἄνθρωποι τῷ προσέχειν ἀποβιαζόμενοι, μετὰ πόνου καὶ ἀλγηδόνος ἐξεκρούσαντο. σιγὴ δʼ οὐ μόνον ἄδιψον, ὥς φησιν Ἱπποκράτης, cf. p. 90 d ἀλλὰ καὶ ἄλυπον καὶ ἀνώδυνον.

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optical character recognition

- - - - - - - - English - Greek - Latin - - - - - 5/10 - - RS - - - tagged and parsed - - - - - - - - CONCERNING TALKATIVENESS - (DE GARRULITATE) - INTRODUCTION -

- This charming essay, by far the best in the volume, - suffers from only one defect, its length. Though - Plutarch again and again, by his narrative skill and - naïve or unconscious humour, will delight even those - who have hardened their hearts against him (I mean - his editors), he cannot at last resist the temptation to - indulge in what he considered scientific analysis and - enlightened exhortation. He is then merely dull. - But, taken as a whole, the essay is surely a success, - and as organic and skilful a performance as any in - the Moralia. -

-

- The work was written after De Curiositate and - before De Tranquillitate, De Capienda ex Inimicis - Utilitate, and De Laude Ipsius.I have thus combined the conclusions of Pohlenz, Brokate, and Hein. It stands in the - Lamprias catalogue as No. 92.Mr C. B. Robinson's translation, or paraphrase, of this and several other essays in this volume, arrived too late to be of service (see Plutarch, Selected Essays, Putnam, New York, 1937). - -

- - - -

It is a troublesome and difficult task that philosophy has in hand when it undertakes to cure garrulousness. For the remedy, words of reason, requires listeners ; but the garrulous listen to nobody, - for they are always talking. And this is the first - symptom of their ailment: looseness of the tongue - becomes impotence of the ears.It suits Plutarch's humour in this passage, in which he speaks of garrulity as a disease, to invent one, and possibly two, pseudo-medical terms, a)sighsi/a, inability to keep silent, and a)nhkoi/+a, inability to listen. The figure is maintained in diarre/ousi at the end of section d. Rouse suggests: And here is the first bad symptom in diarrhoea of the tongue - constipation of the ears. - For it is a deliberate - deafness, that of men who, I take it, blame Nature - because they have only one tongue, but two ears.b - If, then, Euripides - Cf. Moralia, 39 b; von Arnim, Stoic. Vet. Frag., i. p. 68, Zeno, Frag. 310. was right when he said with - reference to the unintelligent hearer, - - I could not fill a man who will not hold - - My wise words flooding into unwise ears, - - it would be more just to say to the garrulous man, - or rather about the garrulous man, - - I could not fill a man who will not take - - My wise words flooding into unwise ears, - - or rather submerging, a man who talks to those - - - - who will not listen, and will not listen when others - talk. For even if he does listen for a moment, when - his loquacity is, as it were, at ebb, the rising tide - immediately makes up for it many times over. -

-

- They give the name of Seven-voicedA portico on the east side of the Altis; cf. Pausanias, v. 21. 17, Pliny, Natural History, xxxvi. 15. 100. to the - portico at Olympia which reverberates many times - from a single utterance ; and if but the least word - sets garrulousness in motion, straightway it echoes - round about on all sides, - Touching the heart-strings never touched before. - Cf. 456 c, 501 a, supra. - - Indeed one might think that babbler's ears have no - passage bored through - Cf. Aristophanes, Thesm., 18: di/khn de\ xoa/nhs w)=ta dietetrh/nato. to the soul, but only to the - tongue. - Cf. Philoxenus in Gnomologium Vaticanum, 547 (Wiener Stud., xi. 234). Consequently, while others retain what is - said, in talkative persons it goes right through in a - flux ; then they go about like empty vessels, - Cf. the proverb: Empty vessels make the loudest noise. - void - of sense, but full of noise. -

- - -

But if, however, we are resolved to leave no - means untried, let us say to the babbler, - Hush, child : in silence many virtues lie,Nauck, Trag. Graec. Frag. - 2, p. 147, Sophocles, Frag. 78 (Frag. 81 ed. Pearson, vol. i. p. 50), from the Aleadae. - - and among them the two first and greatest, the - merits of hearing and being heard ; neither of these - can happen to talkative persons, but even in that - which they desire especially they fail miserably. For - in other diseases of the soul, - Cf. 519 d, infra. such as love of money, - love of glory, love of pleasure, there is at least the - possibility of attaining their desires, but for babblers - this is very difficult: they desire listeners and cannot - - - - get them, since every one runs away headlong. If - men are sitting in a public lounge or strolling about - in a portico, and see a talker coming up, they - quickly give each other the counter-sign to break - camp. And just as when silence occurs in an assemblage they say that Hermes has joined the company, - so when a chatterbox comes into a dinner-party or - social gathering, every one grows silent, not wishing - to furnish him a hold ; and if he begins of his own - accord to open his mouth, - As when the North-wind blows along - A sea-beaten headland before the storm, - Cf. 455 a, supra. - - suspecting that they will be tossed about and sea-sick, - they rise up and go out. And so it is a talker's lot - when travelling by land or sea, to find volunteer - listeners neither as table-companions nor as tentmates, but only conscripts; for the talker is at - you everywhere, catching your cloak, plucking your - beard, digging you in the ribs. - Then are your feet of the greatest value, - as ArchilochusEdmonds, Elegy and Iambus, ii. p. 182, Frag. 132. says, and on my word the wise Aristotle will agree. For when Aristotle himself was - annoyed by a chatterer and bored with some silly - stories, and the fellow kept repeating, Isn't it - wonderful, Aristotle? - There's nothing wonderful about that, said Aristotle, but that anyone with - feet endures you. To another man of the same - sort, who said after a long rigmarole, Poor philosopher, I've wearied you with my talk, - Heavens, - no! said Aristotle, I wasn't listening. In fact, - - - - if chatterers force their talk upon us, the soul surrenders to them the ears to be flooded from outside, - but herself within unrolls thoughts of another sort and - follows them out by herself. Therefore talkers do - not find it easy to secure listeners who either pay - attention or believe what they say ; for just as they - affirm that the seed of persons too prone to lusts - of the flesh is barren, so is the speech of babblers - ineffectual and fruitless. - Cf. Life of Lycurgus, xix. (51 e-f). -

- - -

And yet Nature has built about none of our - parts so stout a stockade as about the tongue, - Cf. Commentarii in Hesiodum, 71 (Bernardakis, vol. vii. pp. 87-88). having - placed before it as an outpost the teeth, so that when - reason within tightens the reins of silence, - Homer, Il., v. 226; sigalo/enta, of course, means glossy or shining, but here it is probably used as a playful pun on sigh/. if - the tongue does not obey or restrain itself, we may - check its incontinence by biting it till it bleeds. For - EuripidesAdapted from Bacchae, 386, 388. says that disaster is the end, not of - unbolted treasuries or storerooms, but of unbridled - tongues. And those who believe that storerooms - without doors and purses without fastenings are of - no use to their owners, yet keep their mouths without lock or door, maintaining as perpetual an outflow - as the mouth of the Black Sea, appear to regard - speech as the least valuable of all things. They do - not, therefore, meet with belief, - Cf. 519 d, infra. which is the object - of all speech. For this is the proper end and aim - of speech, to engender belief in the hearer ; but - chatterers are disbelieved even if they are telling the - truth. For as wheat shut up in a jarOr a pit, perhaps; cf. Moralia, 697 d. is found to - have increased in quantity, but to have deteriorated - - - - in quality, so when a story finds its way to a chatterer, - it generates a large addition of falsehood and thereby - destroys its credit. -

- - -

Again, every self-respecting and orderly man - would, I think, avoid drunkenness. For while, according to some, anger lives next door to madness, - Cf. Antiphanes, Frag. 295 (Kock, Com. Att. Frag., ii. p. 128): lu/ph mani/as o(mo/toixos ei)=nai/ moi dokei=. - drunkenness lives in the same house with it; or - rather, drunkenness is madness, shorter in duration, - but more culpable, because the will also is involved - in it. - Cf. Seneca, Epistulae Morales, lxxxiii. 18. And there is no fault so generally ascribed to - drunkenness as that of intemperate and unlimited - speech. For wine, says the Poet,Homer, Od., xiv. 463-466; cf. Moralia, 645 a; Athenaeus, v. 179 e-f. - - Urges a man to sing, though he be wise, - - And stirs to merry laughter and the dance. - - And what is here so very dreadful? Singing and - laughing and dancing? Nothing so far- - But it lets slip some word better unsaid - Cf. De Vita et Poesi Homeri, 149 (Bernardakis, vol. vii. p. 421).: - this is where the dreadful and dangerous part now - comes in. And perhaps the Poet has here resolved - the question debated by the philosophers, - Cf. Chrysippus, Frag. Mor. 644, 712 (von Arnim, Stoic. Vet. Frag., iii. pp. 163, 179). the - difference between being under the influence of - wine and being drunk, when he speaks of the former - as relaxation, but drunkenness as sheer folly. For - what is in a man's heart when he is sober is on his - tongue when he is drunk, as those who are given to - proverbs say.Leutsch and Schneidewin, Paroemiographi Graeci, i. p. 313; ii. pp. 219, 687. Nüchtern gedacht, voll gesagt. - Therefore when Bias - Cf. the similar remark attributed to Demaratus in Moralia, 220 a=b and to Solon in Stobaeus, vol. iii. pp. 685-686 ed. Hense. kept silent at a - - - - drinking-bout and was taunted with stupidity by a - chatterer, What fool, said he, in his cups can - hold his tongue? And when a certain man at - Athens was entertaining envoys from the king,Either Ptolemy Soter (Diogenes Laertius, vii. 24) or Antigonus (Stobaeus, iii. p. 680 ed. Hense). at - their earnest request he made every effort to gather - the philosophers to meet them ; and while the rest - took part in the general conversation and made - their contributions to it, but ZenoFrag. 284 (von Arnim, op. cit., i. p. 64). kept silent, - the strangers, pledging him courteously, said, And - what are we to tell the king about you, Zeno? - Nothing, said he, except that there is an old - man at Athens who can hold his tongue at a drinking-party. -

-

- Thus silence is something profound and awesome - and sober, but drunkenness is a babbler, for it is - foolish and witless, and therefore loquacious also. - And the philosophers - Cf. Moralia, 716 f; Chrysippus, Frag. Mor. 643 (von Arnim, op. cit., iii. p. 163). even in their very definition - of drunkenness say that it is intoxicated and foolish - talking ; thus drinking is not blamed if silence attends - the drinking, but it is foolish talk which converts the - influence of wine into drunkenness. While it is true - that the drunken man talks foolishness in his cups, - the chatterer talks foolishness on all occasions, in the - market-place, in the theatre, out walking, drunk or - sober, by day, by night. As your physician, he is - worse than the disease ; as your ship-mate, more - unpleasant than sea-sickness ; his praises are more - annoying than another's blame: we certainly have - greater pleasure in company with clever rascals than - with honest chatterboxes. In Sophocles,Nauck, Trag. Graec. Frag. - 2, p. 312, Frag. 771 (Frag. 855 ed. Pearson, vol. iii. p. 63); cf. Moralia, 810 b. when Ajax - - - - uses boisterous language, Nestor, in soothing him, - says in words which show his knowledge of character, - I blame you not: ill your words, but good your deeds. - But these are not our feelings toward the chatterer ; - on the contrary, the untimeliness of his words destroys and annuls all gratitude for any deed. -

- - -

Lysias once composed a speech for a litigant and - gave it to him. The man read it through a number - of times and came to Lysias in despair and said that - the first time he read it the speech seemed to him - wonderfully good, but on taking it up a second and - third time it appeared completely dull and ineffectual. - Well, said Lysias laughing, isn't it only once that - you are going to speak it before the jurors? And - consider the persuasiveness and charm of Lysias! - For he is one who, for my part, - I say has a fair portion in the violet-tressed Muses.An anonymous fragment, attribtued to Sappho by Bergk (Poet. Lyr. Gr., iii. p. 703), to Bacchylides by Diehl (Anthologia Lyrica, ii. p. 162); cf. Edmonds, Lyra Graeca, iii. p. 429. - - And of the things said about the Poet this is the - truest - that Homer alone has survived the fastidiousness of men, - Cf. Pope's - Those oft are stratagems which error seem, - Nor is it Homer nods, but we that dream, - with the judgement of Horace, Ars Poetica, 359. since he is ever new and his charm is - ever at its best; yet none the less, he spoke and proclaimed that famous remark about himself, - - I scorn to tell - - A tale again that's once been clearly told - Od., xii. 452-453; cf. Moralia, 764 a.; - - and he avoids and fears the satiety which lies in - - - - ambush for every tale, leading his hearers from one - narrative to another and soothing away the ear's - surfeit by constant novelty. But babblers actually - wear out our ears by their repetitions, just as though - they were smudging palimpsests.Plutarch probably means that talkers wear out our ears by the repetitions of stale news, just as palimpsests are worn out by constant erasure. But not all points of the comparison are clear; cf. Moralia, 779 c; Cicero, ad Fam., vii. 18. 2. -

- - -

Let this, then, be the first thing of which we - remind them - that just as wine, discovered for the - promotion of pleasure and good fellowship, is sometimes misused to produce discomfort and intoxication - by thoseProbably referring to the sumposi/arxos (cf., for example, Moralia, 620 a ff.), or magister bibendi. who compel others to drink it undiluted - in large quantities, so speech, which is the most - pleasant and human of social ties, is made inhuman - and unsocial by those who use it badly and wantonly, - because they offend those whom they think they - please, are ridiculed for their attempts at gaining - admiration, and are disliked because of the very - means they employ to gain affection. As, then, he - can have no share in Aphrodite who uses her girdle - to drive away and alienate those who seek his company, so he who arouses annoyance and hostility with - his speech is no friend of the Muses and a stranger - to art. -

- - -

Now of the other affections and maladies some - are dangerous, some detestable, some ridiculous ; but - garrulousness has all these qualities at once ; for - babblers are derided for telling what everyone knows, - they are hated for bearing bad news, they run into - danger since they cannot refrain from revealing - secrets. So it is that Anacharsis,A Scythian of high rank, who travelled widely in the pursuit of knowledge, and visited Athens in the time of Solon, circa 597 b.c. when he had been - entertained and feasted at Solons house and lay - down to sleep, was seen to have his left hand placed - - - - upon his private parts, but his right hand upon his - mouth ; for he believed, quite rightly, that the - tongue needs the stronger restraint. It would not - be easy, for example, to enumerate as many men - who have been ruined by incontinent lust as is the - number of cities and empires which a secret revealed - has brought to destruction. When Sulla - Cf. Life of Sulla, xiv. (460 c ff.). Athens was captured in 86 b.c. was besieging Athens, he had very little time to waste in the - operations - Since other labour was pressing,Homer, Od., xi. 54. - - Mithridates having ravaged Asia, and the party of - Marius being again masters in Rome. But spies - heard some old men in a barber's shop remarking to - each other that the HeptachalconThe position of the Heptachalcon is thought to be near the Peiraeic Gate, near which was also the heroön of Chalcodon; see Judeich, Topographie von Athen - 2, p. 368, note 8. was unguarded - and that the city was in danger of being captured at - that point; and the spies brought word of this to - Sulla, who at once brought up his forces at midnight, - led in his army, and almost razed the city to the - ground, filling it with carnage and corpses so that the - Cerameicus ran with blood. And Sulla's anger with - the Athenians was due more to their words than to - their deeds ; for they used to revile him - Cf. Life of Sulla, xiii. (459 f - 460 a). and - Metella,Sulla's wife. leaping upon the walls and jesting, - Sulla is a mulberry sprinkled with mealReferring to his complexion: blotches of red interspersed with white; cf. Life of Sulla, ii. (451 f).; - and with much similar idle banter they drew upon - themselves, as Plato - Laws, 935 a and 717 d; cf. the note on 456 d, supra. says, a very heavy penalty - for the lightest of things, words. - - -

-

- The loquacity of one man, again, prevented Rome - from becoming free by the removal of Nero.This account differs in every way from the standard version in Tacitus, Annals, xv. 54 ff. For - but one night remained, after which the tyrant was - to die, and all preparations had been made ; but the - manPerhaps Subrius Flavus is meant (Annals, xv. 50). who was to kill him saw at the palace gates - when on his way to the theatre a prisoner about to - be led before Nero and lamenting his evil fortune. - He approached the prisoner and whispered to him, - Only pray, my good man, that to-day may pass by - and to-morrow you will be thankful to me. So the - prisoner grasped the intended meaning, and reflecting, I suppose, that - - He is a fool who leaves things close at hand - - To follow what is out of reach,Hesiod, Frag. 219 (Frag. 18, p. 278 ed. Evelyn-White in L.C.L.; Frag. 234 ed. Kinkel) from Eoae according to von Blumenthal, Hermes, xlix. 319. - - - chose the surer rather than the more just way of - safety. For he revealed to Nero what had been said - to him by the man, who was immediately seized, and - tortures and fire and the lash were applied to the - conspirator as he denied, in the face of constraint, - what he had revealed without constraint. -

- - -

ZenoOf Elea; cf. Moralia, 1126 d, 1051 c; Diels, Frag. d. Vorsokrat. - 5, i. p. 249, A 7; and Dougan's note on Cicero, Tusc. Disp., ii. 22. 52. the philosopher, in order that even - against his will no secret should be betrayed by his - body when under torture, bit his tongue through and - spat it out at the despot.Called by Plutarch Demylos of Carystus. And Leaena - Cf. Pausanias, i. 23. 1; Athenaeus, 596 f; Leaena means lioness. She was Aristogeiton's mistress. also has - a splendid reward for her self-control. She was a - courtesan belonging to the group led by Harmodius - and Aristogeiton and shared in the conspiracy against - - - - the tyrantsHippias and Hipparchus; cf. Thucydides, vi. 54-59; Aristotle, Ath. Pol., xviii. 2. - with her hopes, all a woman could do ; - for she also had joined in the revels about that noble - mixing-bowl of ErosThe motive of Love runs through the entire story: Thettalus and Harmodius's sister, Aristogeiton and Harmodius, Leaena and Aristogeiton. This was Eros's mixing-bowl. and through the god had been - initiated into the secrets which might not be revealed. - When, therefore, the conspirators failed and were put - to death, she was questioned and commanded to - reveal those who still escaped detection ; but she - would not do so and continued steadfast, proving that - those men had experienced a passion not unworthy of - themselves in loving a woman like her. And the - Athenians caused a bronze lionessSee Judeich, op. cit., p. 231. without a tongue - to be made and set it up in the gates of the Acropolis, - representing by the spirited courage of the animal - Leaena's invincible character, and by its tonguelessness her power of silence in keeping a holy secret. -

-

- No spoken word, it is true, has ever done such - service as have in many instances words unspoken - Cf. Moralia, 10 e-f, 125 d; 515 a, infra.; - for it is possible at some later time to tell what you - have kept silent, but never to keep silent what once - has been spoken - that has been spilled, and has - made its way abroad. - Cf. Horace, Ars Poet., 390: nescit vox missa reverti. Hence, I think, in speaking - we have men as teachers, but in keeping silent we - have gods, and we receive from them this lesson of - silence at initiations into the Mysteries. And the - Poet f has made the most eloquent Odysseus the - most reticent, and also his son and his wife and his - nurse ; for you hear the nurse saying,Eurycleia; adapted from Od., xix. 494. - I'll hold it safe like sturdy oak or iron. - - - - And Odysseus himself, as he sat beside Penelope, - - Did pity in his heart his wife in tears, - - But kept his eyes firm-fixed within their lids - - Like horn or iron. - Od., xix. 210-212; cf. 442 d-e, supra. - - - So full of self-control was his body in every limb, and - Reason, with all parts in perfect obedience and submission, ordered his eyes not to weep, his tongue not - to utter a sound, his heart not to tremble or bark - Cf. Od., xx. 13, 16.: - His heart remained enduring in obedience, - Od., xx. 23; cf. 453 d, supra. - - since his reason extended even to his irrational or involuntary movements and made amenable and subservient to itself - Cf. 442 e, supra. both his breath and his blood. Of - such character were also most of his companions ; for - even when they were dragged about and dashed - upon the ground by the Cyclops, - Cf. Od., ix. 289. they would not - denounce Odysseus nor show that fire-sharpened - instrument prepared against the monster's eye, but - preferred to be eaten raw rather than to tell a - single word of the secret-an example of self-control - and loyalty which cannot be surpassed. Therefore - Pittacus - Cf. Commentarii in Hesiodum, 71 (Bernardakis, vol. vii. p. 88); told also of Bias in Moralia, 38 b and 146 f. did not do badly, when the king of Egypt - sent bini a sacrificial animal and bade him cut out - the fairest and foulest meat, when he cut out and - sent him the tongue, as being the instrument of both - the greatest good and the greatest evil. - - - -

- - -

And Ino in Euripides,Nauck, Trag. Graec. Frag. - 2, p. 486, Frag. 413. 2; cf. Moralia, 606 a. speaking out boldly - concerning herself, says that she knows how to be - Silent in season, to speak where speech is safe. - For those who have received a noble and truly royal - education learn first to be silent, and then to speak. - For example, that famous king Antigonus,The One-eyed; cf. Moralia, 182 b; Life of Demetrius, xxviii. (902 b-c). when his - son asked him at what hour they were to break camp, - said, What are you afraid of? That you alone may - not hear the trumpet? This was not, surely, because he would not entrust a secret to the man to - whom he intended to leave his kingdom? No, he was - teaching his son to be self-controlled and guarded - about such matters. And the old Metellus, - Cf. Moralia, 202 a. when - on a campaign he was asked some such question, said, - If I thought my shirt was privy to that secret, I - would have stripped it off and put it in the fire. And - Eumenes, - Cf. Life of Eumenes, vi., vii. (586 b ff.). when he heard that Cr at erus was advancing, told none of his friends, but pretended that it was - Neoptolemi. For his soldiers despised Neoptolemus, - but both respected the reputation of Craterus and - admired his valour. No one else knew the truth, and - they joined battle, won the victory, killed Craterus - without knowing it, and only recognized him when he - was dead. So successfully did silence manoeuvre the - contest and keep hidden so formidable an opponent - that his friends admired Eumenes for not forewarning - them rather than blamed him. And even if some do - blame you, it is better that men should criticize you - when they are already saved through mistrust than - - - - that they should accuse you when they are being - destroyed because you did trust them. -

- - -

Yet, speaking generally, who has left himself - the right to speak out boldly against one who has not - kept silent? If the story ought not to have been - known, it was wrong for it to be told to another ; - and if you have let the secret slip from yourself and - yet seek to confine it to another, you have taken - refuge in another's good faith when you have already - abandoned your own. And if he turns out to be no - better than yourself, you are deservedly ruined ; if - better, you are saved beyond all expectation, since - you have found another more faithful on your own - behalf than you yourself are. But this man is my - friend. Yet he has another friend, whom he will - likewise trust as I trust him ; and his friend, again, - will trust another friend. Thus, then, the story goes - on increasing and multiplying by link after link of incontinent betrayal. For just as the monad - Cf. Moralia, 429 a, 1012 d-f. For the indeterminate dyad, see Aristotle, Met., 987 b 26 and 1081 a 14; A. E. Taylor, Philosophical Studies, pp. 130 ff; and for Plutarch's understanding of the dyad see L. Robin, La Theorie platonicienne des idees et des nombres, pp. 648-651 (Notopoulos and Fobes). does not - pass out of its own boundaries, but remains once and - for all one (for which reason it is called a monad), and - as the dyad is the indeterminate beginning of difference (for by doubling it at once shifts from unity to - plurality), so a story confined to its first possessor is - truly secret ; but if it passes to another, it has acquired the status of rumour. The Poet,Homer, passim; on the formula, see the most recent discussions in Classical Philology, xxx. 215 ff., xxxii. 59 ff., Classical Quart., xxx. 1-3. in fact, says - that words are winged : neither when you let - go from your hands a winged thing is it easy to get - - - - it back again, - Cf. Nauck, Trag. Graec. Frag. - 2, p. 691, Euripides, Frag. 1044. nor when a word is let slip from the - mouth is it possible to arrest and control it, but it is - borne away - Circling on swift wings, - Cf. Moralia, 750 b; probably from the Epodes of Archilochus, cf. Eusebius, Praep. Evang., xv. 4. 5; Edmonds, Elegy and Iambus, ii. p. 142. - - and is scattered abroad from one to another. So - when a ship has been caught by a wind, they try to - check it, deadening its speed with cables and anchors, - but if a story runs out of harbour, so to speak, there - is no roadstead or anchorage for it, but, carried away - with a great noise and reverberation, it dashes upon - the man who uttered it and submerges him in some - great and terrible danger. - - With but a little torch one might set fire - - To Ida's rock ; and tell one man a tale, - - Soon all the town will know.Nauck, op. cit., p. 486, Euripides, Frag. 411, vv. 2-4, from the Ino; cf. St. James, iii. 5, 6. - - -

- - -

The Roman Senate - Cf. the tale of Papirius Praetextatus, Aulus Gellius, i. 23. was once for many days - debating in strict privacy a certain secret policy ; and - since the matter gave rise to much uncertainty and - suspicion, a woman prudent in other respects, but yet - a woman, kept pestering her husband and persistently - begging to learn the secret. She vowed with imprecations upon herself that she would keep silent, - and wept and moaned because she was not trusted. - And the Roman, wishing to bring home her folly - by proof, said, Wife, you have won ; listen to - a terrible and portentous matter. We have been - informed by the priests that a lark has been seen - flying about with a golden helmet and a spear ; we - - - - are therefore examining the portent whether it be - good or bad, and are in constant consultation with the - augurs. But do you hold your tongue. So saying - he went off to the Forum. But his wife at once - seized the first maid to come into the room and beat - her own breast and tore her hair. Alas, she cried, - for my husband and my country! What will become of us? wishing, and in fact instructing, the - maid to ask, Why, what has happened? So when - the maid asked the question, she told the tale and - added that refrain common to every babbler, Keep - this quiet and tell it to no one! The little maid - had scarcely left her when she herself tells the tale - to that fellow servant who, she saw,had least to do; - and this servant, in turn, told it to her lover who was - paying a visit. WTith such speed was the story rolled - outAs by the eccyclema on the Greek stage. into the Forum that it preceded its inventor : - he was met by an acquaintance who said, Have - you just now come down to the Forum from home? - This very moment, said he. Then you have - heard nothing? - Why, is there any news? - A lark has been seen flying about with a gold - helmet and a spear and the magistrates are going - to convene the senate about the matter. And the - husband laughed and said, All praise to your speed, - my wife! The story has even reached the Forum - before me! So he interviewed the magistrates and - relieved them of their anxiety ; but, by way of punishing his wife, as soon as he entered home, he said, - Wife, you have ruined me! The secret has been - discovered to have been made public from my house ; - consequently I am to be exiled from my native land - because you lack self-control. When she denied it - - - - and said, What, didn't you hear it in company with - three hundred others? - Three hundred, nonsense! said he. You made such a fuss that I - had to invent the whole story to try you out. Thus - this man made trial of his wife cautiously and in complete safety, pouring, as it were into a leaky vessel, - not wine or oil, but water.Plutarch is probably quoting a verse, as Wilamowitz has seen: - e)s a)ggei=on saqro\n ou)k oi)=non ou)d' e)/laion a)ll' u(/dwr xe/as. - -

-

- But Fuivius,Fabius Maximus in Tacitus, Annals, i. 5, who relates the story quite differently. the friend of Caesar Augustus, heard - the emperor, now an old man, lamenting the desolation of his house : two of his grandsonsGaius and Lucius Caesar. were dead, - and Postumius,Postumus Agrippa; cf. Tacitus, Annals, i. 3. the only one surviving, was in exile - because of some false accusation, and thus he was - forced to import his wife's sonTiberius. into the imperial - succession ; yet he pitied his grandson and was - planning to recall him from abroad. Fulvius divulged - what he had heard to his own wife, and she to Livia ; - and Livia bitterly rebuked Caesar : if he had formed - this design long ago, why did he not send for his - grandson, instead of making her an object of enmity - and strife to the successor to the empire. Accordingly, when Fulvius came to him in the morning, as - was his custom, and said, Hail, Caesar, Caesar - replied, Farewell, Fulvius. - - Ave, Caesar; Vale, Fulvi. - And Fulvius took - his meaning and went away ; going home at once, - he sent for his wife, Caesar has found out, he - said, that I have not kept his secret, and therefore - - - - I intend to kill myself. - It is right that you - should, said his wife, since, after living with me - for so long a time, you have not learned to guard - against my incontinent tongue. But let me die first. - And, taking the sword, she dispatched herself before - her husband. -

- - -

Philippides, - Cf. 517 b, infra; Moralia, 183 e; Life of Demetrius, xii. (894 d). the comic poet, therefore, made - the right answer when King Lysimachus courteously - asked him, What is there of mine that I may share - with you? and he replied, Anything you like, - Sire, except your secrets. And to garrulousness - is attached also a vice no less serious than itself, - inquisitiveness. - Cf. 519 c, infra. For babblers wish to hear many - things so that they may have many things to tell. - And they go about tracking down and searching out - especially those stories that have been kept hidden - and are not to be revealed, storing up for their foolish - gossip, as it were, a second-hand stock of hucksters' - wares ; then, like children with a piece of ice, - Proverbia Alexandr., i. 19 (Paroemiographi Graeci, i. p. 324); cf. Pearson on Sophocles, Frag. 149 (153 ed. Nauck). they - are neither able to hold it nor willing to let it go. - Or rather, the secrets are like reptiles - Cf. Aesop, Fable 97 ed. Halm. which they - catch and place in their bosoms, yet cannot confine - them there, but are devoured by them ; for pipefish - Cf. Aristotle, Historia Animalium, vi. 13 (567 b 23); De Generatione Animalium, iii. 4 (755 a 33). and vipers, they say, burst in giving birth, and - secrets, when they escape, destroy and ruin those - who cannot keep them. -

-

- Seleucus - Cf. 489 a, supra. the Victorious lost his entire army and - power in the battle against the Gauls ; he tore off his - - - - crown with his own hands and fled on horseback with - three or four companions. When he had travelled - a long journey through winding ways and trackless - wilds, at length becoming desperate from lack of food - he approached a certain farmhouse. By chance he - found the master himself and begged bread and - water from him. And the farmer gave him lavishly - both these and whatever else there was in a farmstead, - and, while entertaining him hospitably, recognized - the face of the king. In his joy at the fortunate - chance of rendering service he could not restrain - himself or dissemble as did the king, who wished to - remain unknown, but he escorted the king to the - highway and, on taking leave, said, Fare well, - King Seleucus. And Seleucus, stretching out his - right hand to him and drawing him towards himself - as though to kiss him, gave a sign to one of his - companions to cut off the man's head with a sword s - Still speaking his head was mingled with the dust.Homer, Il., x. 457. - - But if the man had remained silent at that time and - had mastered himself for a little while, when the king - later won success and regained power, he would - have earned, I fancy, an even larger reward for his - silence than for his hospitality. -

-

- This man, it is true, had as something of an excuse - for his incontinence his hopes and the friendly service - he had rendered ; -

- - -

but most talkers do not even - have a reason for destroying themselves. For example, people were once talking in a barber's shop - about how adamantine - Cf. Life of Dion, vii. (961 a), x. (962 b); Aelian, Varia Historia, vi. 12. and unbreakable the despotism of Dionysius was. The barber laughed and said, - Fancy your saying that about Dionysius, when I - - - - have my razor at his throat every few days or so! - When Dionysius heard this, he crucified the barber. -

-

- It is not strange that barbers are a talkative clan, - for the greatest chatterboxes stream in and sit in - their chairs, so that they are themselves infected - with the habit. It was a witty answer, for instance, - that King Archelaüs - Cf. Moralia, 177 a. gave to a loquacious barber, - who, as he wrapped his towel around him, asked, - How shall I cut your hair, Sire? - In silence, - said Archelaüs. And it was a barber - Cf. Life of Nicias, xxx. (542 d-e). also who first - announced the great disaster of the Athenians in - Sicily, having learned it in the Peiraeus from a slave, - one of those who had escaped from the island. Then - the barber left his shop and hurried at full speed to - the city, - Lest another might win the glory - of imparting the news to the city, - and he come second.Homer, Il., xxii. 207. - - A panic naturally arose and the people gathered in - assembly and tried to come at the origin of the - rumour. So the barber was brought forward and - questioned ; yet he did not even know the name of - his informant, but referred the origin to a nameless - and unknown person. The assembly was enraged - and cried out, Torture the cursed fellow! Put him - on the rack! He has fabricated and concocted this - tale! Who else heard it? Who believed it? The - wheel was brought and the man was stretched upon - it. Meanwhile there arrived bearers of the disastrous - - - - news, men who had escaped from the slaughter - itself. All, therefore, dispersed, each to his private - mourning, leaving the wretched fellow bound on the - wheel. But when he was set free late in the day - when it was already nearly evening, he asked the - executioner if they had also heard how the general, - Nicias, had died. Such an unconquerable and - incorrigible evil does habit make garrulity. -

- - -

And yet, just as those who have drunk bitter - and evil-smelling drugs are disgusted with the cups - as well, so those who bear ill tidings cause disgust and - hatred in those who hear them. Therefore Sophocles - Antigone, 317-319: Creon and the Guard who brings news of the attempted burial of Polyneices are the speakers. - has very neatly raised the question : - - - Gu. Is it in ear or soul that you are stung?- - - - Cr. But why seek to define where lies my pain?- - - - Gu. The doer grieves your heart, I but your ears. - - Be that as it may, speakers also cause pain, just as - doers do, but none the less there is no checking or - chastening a loose tongue. -

-

- The temple of Athena of the Brazen House at - Sparta was discovered to have been plundered, and - an empty flask was found lying inside. The large - crowd which had quickly formed was quite at a loss, - when one of the bystanders said, If you wish, I shall - tell you what occurs to me about that flask. I think - that the robbers, before undertaking so dangerous a - task, drank hemlock and brought along wine, so that, - if they should escape detection, by drinking the unmixed wine they might quench the poison and rid - themselves of its evil effects, - Cf. Moralia, 61 b, 653 a. and so might get away - safely ; but if they should be caught, that they might - - - - die an easy and painless death from the poison before - they should be put to the torture. When he had - said this, the explanation appeared so very complicated and subtle that it did not seem to come from - fancy, but from knowledge ; and the people surrounded him and questioned him one after another, - Who are you? - Who knows you? - How - did you come to know this? and at last he was put - through so thorough an examination that he confessed - to being one of the robbers. -

-

- Were not the murderers of IbycusThe parallel accounts are collected by Edmonds, Lyra Graeca, ii. pp. 78 ff. caught in the - same way? They were sitting in a theatre, and when - cranes came in sight, they laughed and whispered to - each other that the avengers of Ibycus were - come. Persons sitting near overheard them, and - since Ibycus had disappeared and now for a long time - had been sought, they caught at this remark and - reported it to the magistrates. And thus the slayers - were convicted and led off to prison, not punished - by the cranes, but compelled to confess the murder - by the infirmity of their own tongues, as it were - some Fury or spirit of vengeance. For as in the - body the neighbouring parts are borne by attraction toward diseased and suffering parts, so the - tongue of babblers, ever inflamed and throbbing, - draws and gathers to itself some portion of what has - been kept concealed and should not be revealed. - Therefore the tongue must be fenced in, and reason - must ever lie, like a barrier, in the tongue's way, - checking its flow and keeping it from slipping, in - order that we may not be thought to be less sensible - than geese, - Cf. Moralia, 967 b. of whom they relate that when from - - - - Cilicia they cross Mt. Taurus, which is full of eagles, - they take a great stone in their mouths to serve as - a bolt or bridle for their scream, and pass over at - night unobserved. -

- - -

Now if anyone were to ask, - Who is the most wicked and the most abandoned man,Kock, Com. Att. Frag., iii. p. 544, ades. 774. - - no one would pass the traitor by and name anyone - else. So EuthycratesAn error for Lasthenes; Plutarch mentions both traitors together in Moralia, 97 d. - roofed his house with the - timber he got from Macedon, - For Macedonia as the source of timber supply, cf. Inscr. Graec., i2. 105. as Demosthenes - De Falsa Legatione, 265. - says, and Philocrates - Ibid. 229; cf. Moralia, 668 a, 97 d. received much money and - bought strumpets and fish; and to Euphorbus - and Philagrus, who betrayed Eretria, the kingDarius I; cf. Herodotus, vi. 101; Pausanias, vii. 10. 2. gave - land. But the babbler is a traitor who volunteers - his services without pay: he does not betray horsesPerhaps an allusion to Dolon's betrayal of the horses of Rhesus; cf. Il., x. 436 ff. - or city-walls, but divulges secrets connected with lawsuits, party strife, and political manoeuvres. No one - thanks him, but he himself, if he can win a hearing, - must owe thanks. The result is that the verse - directed at the man who recklessly and injudiciously - pours forth and squanders his own possessions, - - You are not generous: it's your disease, - - You love to give,Epicharmus, Frag. 274: Kaibel, Com. Graec. Frag., i. p. 142. - - - fits the foolish talker also : You are no friend or - - - - well-wisher in revealing this : it's your disease, you - love to be babbling and prating. -

- - -

But these remarks are not to be regarded as an - accusation against garrulity, but an attempt to cure - it; for we get well by the diagnosis and treatment - of our ailments, but the diagnosis must come first; - since no one can become habituated to shun or to - eradicate from his soul what does not distress him, and - we only grow distressed with our ailments when we - have perceived, by the exercise of reason, the injuries - and shame which result from them. Thus, in the - present instance, we perceive in the case of babblers - that they are hated when they wish to be liked, that - they cause annoyance when they wish to please, - Cf. 504 e, supra. that - they are laughed at when they think they are admired, that they spend their money without any gain, - that they wrong their friends, help their enemies, and - destroy themselves. Consequently this is the first - step in curing the disease - by the application of - reason to discover the shameful and painful effects - that result from it. -

- - -

And the second is that we must apply our - reasoning powers to the effects of the opposite behaviour, always hearing and remembering and keeping close at hand the praises bestowed on reticence, - and the solemn, holy, and mysterious - Cf. 504 a, 505 f, supra. character of - silence, remembering also that terse and pithy - speakers and those who can pack much sense into a - short speech are more admired and loved, and are - considered to be wiser, than these unbridled and - headstrong talkers. Plato, - Cf. Protagoras, 342 e. in fact, commends such - pithy men, declaring that they are like skilful throwers - - - - of the javelin, for what they say is crisp, solid, and - compact.That is, they speak, as the acontist throws, with the sure aim which puts the adversary to rout with a single cast. And Lycurgus, - Cf. Life of Lycurgus, xix. (51 d-e). constraining his fellowcitizens from their earliest childhood to acquire this - clever habit by means of silence, made them concise - and terse in speech. For just as the Celtiberians - Cf. Diodorus, v. 33. 4. - make steel from iron by burying it in the earth and - then cleaning off the large earthy accumulation, so - the speech of Spartans has no dross, but being - disciplined by the removal of all superfluities, it is - tempered to complete efficiency ; for this capacity of - theirs for aphoristic speech and for quickness and - the ability to turn out a neat phrase in repartee is - the fruit of much silence. -

-

- And we must be careful to offer to chatterers - examples of this terseness, so that they may see how - charming and how effective they are. For example : - The Spartans to Philip: Dionysius in Corinth. - - Cf. Tryphon apud Spengel, Rhetores Graeci, iii. p. 202; Quintilian, viii. 6. 52; Dionysius the Younger upon being expelled from Syracuse (cf. Moralia, 783 d) kept a school in Corinth. The expression is somewhat like saying, Remember St. Helena. - - And again, when Philip wrote to them, If I invade - Laconia, I shall turn you out, they wrote back, - If. And when King Demetrius - Cf. Life of Demetrius, xlii. (909 c); Moralia, 233 e. In Moralia, 216 b, Agis (the Younger?) makes the remark to Philip. was annoyed and - shouted, Have the Spartans sent only one envoy to - me? the envoy replied undismayed, One to one. -

-

- And among the men of old also sententious speakers - are admired, and upon the temple of the Pythian - Apollo the Amphictyons inscribed, not the Iliad and - the Odyssey or the paeans of Pindar, but Know thyself - - Cf. Moralia, 408 e, 385 d, 164 b; Pausanias, x. 24. 1; Tryphon, l.c.; Plato, Charmides, 165 a. - - - - and Avoid extremes and Give a pledge - and mischief is at hand, - - Cf. Moralia, 164 b. admiring, as they did, the - compactness and simplicity of the expression which - contains within a small compass a well-forged sentiment. And is not the god himself fond of conciseness - and brevity in his oracles, and is he not called LoxiasAs though derived from loco/s, slanting, - ambiguous; and see Roscher, s.v. - - because he avoids prolixity rather than obscurity? - And are not those who indicate by signs, without a - word, what must be done, - Cf. Diogenes Laertius, vii. 66. praised and admired - exceedingly? So Heracleitus,Diels, Frag. d. Vorsokratiker - 5, i. p. 144, A 3 b. when his fellowcitizens asked him to propose some opinion about - concord, mounted the platform, took a cup of cold - water, sprinkled it with barley-meal, stirred it with - penny-royal, drank it up, and departed, thus demonstrating to them that to be satisfied with whatever - they happen upon and not to want expensive things - is to keep cities in peace and concord. And Scilurus, - Cf. Moralia, 174 f and Nachstädt's note ad loc. - - king of the Scythians, left behind him eighty sons ; - when he was dying, he asked for a bundle of spearshafts and bade his sons take it and break it in pieces, - tied closely together as the shafts were. When they - gave up the task, he himself drew all the spears out - one by one and easily broke them in two, thus revealing that the harmony and concord of his sons was a - strong and invincible thing, but that their disunion - would be weak and unstable. -

- - -

If anyone will but review and recollect constantly these and similar instances, he may conceivably stop taking pleasure in foolish chatter. But as - for me, that famous case of the slave puts me utterly - to shame when I reflect what immense importance it - - - - is to pay attention to what is said and to be master of - our purpose. Pupius Piso, the orator, not wishing to - be troubled, ordered his slaves to speak only in - answer to questions and not a word more. Subsequently, wishing to pay honour to Clodius when he - was a magistrate, Piso gave orders that he be invited - to dinner and prepared what was, we may suppose, a - sumptuous banquet. When the hour came, the other - guests were present, but Clodius was still expected, - and Piso repeatedly sent the slave who regularly - carried invitations to see if Clodius was approaching. - And when evening came and he was finally despaired - of, Piso said to the slave, See here, did you give him - the invitation? - I did, said the slave. Why - hasn't he come then? - Because he declined. - Then why didn't you tell me at once? - Because - you didn't ask me that. So a Roman slave, but the - Athenian slave while digging will tell his master - On what terms the truce is made,Kock, Com. Att. Frag., iii. p. 473; cf. 518 f - 519 a, infra. - - so great in all things is the force of habit. And of - this let us now speak. -

- - -

For it is impossible to check the babbler by - gripping the reins, as it were ; his disease must be - mastered by habituation. In the first place, then, - when questions are asked of neighbours, let him - accustom himself to remaining silent until all have - refused a response : - For counsel's aim is not that of a race,To see who can get to the goal first. - - as SophoclesNauck, Trag. Graec. Frag. - 2, p. 312, Frag. 772 (Frag. 856 ed. Pearson, vol. iii. p. 63). says, nor, indeed, is this the aim of - - - - speaking and answering. For in a race the victory is - his who comes in first; but here, if another makes a - sufficient answer, it is proper to join in the approval - and assent and so acquire the reputation of being a - friendly fellow. But if such an answer is not made, - then it is not invidious or inopportune both to point - out the answer others have not known and thus to fili - in the gap. And, in particular, let us be on our guard, - when someone else has been asked a question, that we - do not forestall him by taking the answer out of his - mouth. For perhaps there are other times also when - it is not seemly, another having been asked, to - shoulder him aside and volunteer ourselves, since we - shall seem to be casting a slur both on the man asked, - as being unable to furnish what is demanded of him, - and on the asker, as being ignorant of the source from - which he can get help ; and, in particular, such precipitancy and boldness in answering questions smacks - of insolence. For one who tries to get in the answTer - ahead of the man who is questioned suggests, What - do you need him for? or What does he know? or - When I am present, no one else should be asked - about these matters. And yet we often ask people - questions, not because we need an answer, but to elicit - some friendly word from them, and because we wish - to draw them on to friendly converse, as Socrates did - with Theaetetus and Charmides. - Cf. Plato, Theaetetus, 143 d, Charmides, 154 e ff. So to take the - answer out of another's mouth, to divert another's - hearing and attract his attention and wrest it from - some other, is as bad as to run up and kiss someone - who wished to be kissed by somebody else, or to turn - toward yourself someone who was looking at another; - since, even if he who has been asked cannot give the - - - - information, it is proper to practise restraint and - conform oneself to the wish of the asker and thus to - encounter with modesty and decorum the situation, - an invitation, as it were, given to another. And - it is also true that if persons who are asked questions - make mistakes in their answers, they meet with just - indulgence ; but he who voluntarily undertakes an - answer and anticipates another is unpleasant even if - he corrects a mistake, and if he makes a mistake - himself, he affords a malicious joy to one and all, and - becomes an object of ridicule. -

- - -

Then the second matter for diligent practice - concerns our own answers ; to these the chatterer - must pay very close attention : in the first place, that - he may not inadvertently give a serious answer to - those who provoke him to talk merely that they may - insolently ridicule him. - Cf. Moralia, 547 c. For some persons who require no information, but merely to divert and amuse - themselves, devise questions and put them to men of - this sort to set going their foolish twaddle. Against - this talkers should be on their guard and not leap - upon a subject quickly, or as though grateful that it - is offered to them, but should first consider both the - character of the questioner and the necessity for the - question. And when it appears that the questioner - is really anxious to learn, the babbler must accustom - himself to stop and leave between the question and - the answer an interval, in which the asker may add - anything he wishes and he himself may reflect upon - his reply instead of overrunning and obscuring the - question by giving a long string of answers in a - hurry while the question is still being asked. For - although the Pythian priestess is accustomed to - - - - deliver some oracles on the instant, even before the - question is put-for the god whom she serves - Understands the dumb and hears when no man speaks - Cf. Herodotus, i. 47.- - yet the man who wishes to make a careful answer - must wait to apprehend exactly the sense and the - intent of him who asks the question, lest it befall, as - the proverb - Paroemiographi Graeci, i. p. 28; Kock, Com. Att. Frag., iii. p. 494, ades. 454. has it, - They asked for buckets, but tubs were refused. - In any case this ravenous hunger for talking must be - checked so that it may not seem as though a stream - which has long been pressing hard upon the tongue - were being gladly discharged at the instance of the - question. Socrates, in fact, used to control his thirst - in this manner-he would not allow himself to drink - after exercise until he had drawn up and poured out - the first bucketful, so that his irrational part might - be trained to await the time dictated by reason. -

- - -

Furthermore, there are three kinds of answers - to questions : the barely necessary, the polite, and - the superfluous. For example, if someone asks, Is - Socrates at home? one person may reply, as it - were unwillingly and grudgingly, Not at home. - And if he wishes to adopt the Laconic style, he may - omit the At home and only utter the bare negative. So the Spartans, when Philip wrote to ask if - they would receive him into their city, wrote a large - No on the paper and sent it back. Another will - answer more politely, He is not at home, but at the - bank, and if he wants to give fuller measure may - - - - add, waiting there for some guests. But your - over-officious and garrulous man, particularly if he - happens to have read AntimachusThe epic poet, a by-word for longwindedness: thus Catullus (95. 10) calls him - tumidus. - of Colophon, will - say, He is not at home, but at the bank, waiting for - some Ionian guests on whose behalf he has had a - letter from Alcibiades who is near Miletus staying - with Tissaphernes, - Cf. Life of Alcibiades, xxiv. (204 b-c). the satrap of the Great King, - who formerly used to help the Spartans, but now is - attaching himself to the Athenians because of Alcibiades. For Alcibiades desires to be restored to his - native country and therefore is causing Tissaphernes - to change sides. And he will run on, reciting at full - stretch the whole eighth book of Thucydides, and - deluge the questioner until, before he has done, - Miletus is at war again and Alcibiades exiled for the - second time. -

-

- Regarding this tendency especially, one must keep - talkativeness within bounds by following the question - step by step and circumscribing the answer within a - circle to which the questioner's need gives the centre - and the radius. - Cf. Moralia, 524 e, 603 e, 776 f, 822 d, 1098 d. So when Carneades, - Cf. Diogenes Laertius, iv. 63; for Carneades' noisiness cf. Moralia, 791 a-b. who had not - yet acquired a great reputation, was disputing in a - gymnasium, the director sent and bade him lower his - voice, which was a very loud one. And when Carneades said, Give me something to regulate my - voice, the director aptly rejoined, I am giving you - the person conversing with you. So, in making an - answer, let the wishes of the questioner provide the - regulation. - - - -

- - -

Moreover, just as Socrates - Cf. Xenophon, Memorabilia, i. 3. 6; Moralia, 124 d, 521 f, infra, 661 f. used to urge men - to be on their guard against those foods which induce - us to eat when we are not hungry, and against those - liquids which induce us to drink when we are not - thirsty, so it is with the babbler as regards subjects - for talk: those in which he takes most delight and - employs - ad nauseam - he should fear stoutly resist - when they stream in upon him. For example, military - men - Cf. Moralia, 546 d, 630 f ff. are great tellers of war-stories, and the Poet - introduces NestorFor example, Homer, Il., i. 269 ff. in that character, often narrating - his own deeds of prowess. Again, as one might expect, - those who have scored a victory in the law-courts or - have had some unexpected success at the courts of - governors or kings are attacked, as it were, by a - malady which never leaves them, by the desire to call - to mind and tell over and over again how they made - their entrance, how they were presented, how they - argued, how they held forth, how they confuted some - opponents or accusers, how they were applauded. - For their delight is far more loquacious than that - well-known insomnia in the comedy - Cf. Kock, Com. Att. Frag., iii. p. 48, Menander, Frag. 164 (p. 353 ed. Allinson): Surely of all things insomnia is the most loquacious. At any rate, it has roused me and brings me here to tell my whole life from the very beginning. - : it often fans - itself into new flame and makes itself ever fresh with - each successive telling. They are, therefore, ready to - slip into such subjects on any pretext. For not only - Where one feels pain, there will he keep his hand,A proverb, according to Stobaeus, vol. v. p. 860 ed. Hense, where see the note. - Ubi dolor, ibi digitus. - - - but also what causes pleasure draws the voice toward - itself and twists the tongue from a desire to dwell - perpetually on the joys of remembrance. So also - with lovers, who chiefly occupy themselves with conversation - - - - that recalls some memory of the objects of - their love ; and if they cannot talk to human beings, - they will speak of their passion to inanimate things : - O dearest bed! - and - - O blessed lamp, Bacchis thought you a god, - - And greatest god you are if she thinks so.Kock, Com. Att. Frag., iii. p. 438, ades. 151, 152. - - -

-

- There is, however, really not a pin's differenceLiterally a white line on a white stone: cf. Sophocles, Frag. 330 ed. Pearson (307 ed. Nauck) with the note; Plato, Charmides, 154 b; Paroemiographi Graeci, i. pp. 109, 327. to - the chatterer what subjects may arise ; nevertheless - he that has a greater weakness for one class of - subjects than for the other should be on his guard - against these subjects and force himself to hold back - and withdraw as far as possible from them, since they - are always able, because of the pleasure they give, - to lure him on to dilate upon them. And talkers - have this same difficulty with those subjects in which - they think that they surpass all others because of - some experience or acquired habit. For such a - person, being self-centred and vain, - - Will give the chief part of the day to that - - In which he chances to surpass himselfNauck, Trag. Graec. Frag. - 2, p. 413, Euripides, Frag. 183. 2-3, from the Antiope; cf. Moralia, 43 b, 622 a, 630 b.: - - the great reader will spend it in narrating tales, the - literary expert in technical discussions, the wide - traveller and wanderer over the face of the earth in - stories of foreign parts. We must, therefore, be on - our guard against these subjects also, since garrulity - is enticed by them, like a beast making for familiar - - - - haunts. And Cyrus'sXenophon, Cyropaedia, i.4. 4; cf. Moralia, 632 c. conduct was admirable, because he challenged his mates to match themselves - with him, not in those contests in which he was - superior, but in those in which he was less skilled - than they, so that he might cause no pain by surpassing them and might also have the advantage of - learning something. But the chatterer, on the contrary, if some topic comes up from which he can learn - and find out something he does not know, thrusts it - aside and diverts it, being unable to give even so - small a fee as silence, but he works steadily around - until he drives the conversation into the stale and - well-worn paths of twaddle. Just so, in my native - town, there was a man who chanced to have read two - or three books of Ephorus, and would always bore - everybody to death and put every dinner-party to - rout by invariably narrating the battle of Leuctra - and its sequel; so he got the nickname of Epameinondas. - With this chapter cf. chapters 18 and 19 of De Laude Ipsius (Moralia, 546 b-e) and the first part of Quaestiones Conviv., ii. 1 (Moralia, 629 e - 632 c). -

- - -

Nevertheless, this is the least of the evils, and - we should turn garrulity into these channels ; for - talkativeness will be less unpleasant when its excesses - are in some learned subject. Yet such persons must - accustom themselves to do some writing and so argue - all by themselves. So AntipaterVon Arnim, Stoic. Vet. Frag., iii. p. 244, Frag. 5. the Stoic, since, as - it seems, he could not and would not come to close - quarters with Carneades - Cf. Aulus Gellius, xvii. 15. 1. and his violent attacks - upon the Stoa, used to fill whole books with written - disputations against him, and so earned the sobriquet - of Pen-valiant. But with the talker, such shadowboxing - Cf. Plato, Laws, 830 a-c. - - - - with the pen and such alarums, by keeping - him away from the multitude, may perhaps make him - less of a daily burden to his associates, just as dogs - that vent their anger on sticks and stones are less - savage to men. And it will also be very advantageous for chatterers to frequent invariably the - company of their superiors and elders, out of respect - for whose opinion they will become accustomed to - silence. -

-

- And with these exercises in habituation it is proper - to intermix and entwine that well-known vigilance - and habit of reflection, at the very moment when we - are about to speak and the words are hurrying to our - lips, What is this remark that is so pressing and - importunate? What object is my tongue panting for? What good will come of its being said - or what ill of its being suppressed? For it is not - as though the remark were some oppressive weight - which one ought to get rid of, since it stays by you - all the same even if it is spoken ; when men talk, it - is either for their own sake, because they need something, or to benefit their hearers, or they seek to - ingratiate themselves with each other by seasoning - with the salt of conversation the pastime or business - in which they happen to be engaged. But if a remark is neither useful to the speaker nor of serious - importance to the hearers, and if pleasure or charm is - not in it, why is it made? For the futile and purposeless can exist in speech as well as in deeds. -

-

- And over and above all else we must keep at hand - and in our minds the saying of Simonides, - Cf. Moralia, 10 f, 125 d; 505 f, supra. that he - had often repented of speaking, but never of holding - - - - his tongue. We must remember also that practice is - master of all things and stronger than anything else ; - since people can even get rid of hiccoughs and coughs - by resisting them resolutely and with much pain and - trouble. But silence, as Hippocrates - Cf. Moralia, 90 c-d. says, not only - prevents thirst, but also never causes sorrow and - suffering. - -

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IT is a troublesome and difficult task that philosophy - undertakes in going about to cure the disease, or rather - itch, of intemperate rating. For that words, which are - the sole remedy against it, require attention; but they who - are given to prate will hear nobody, as being a sort of - people that love to be always talking themselves. So that - the principal vice of loquacious persons is this, that their - ears are stopped to every thing else but their own impertinencies; which I take to be a wilful deafness in men, - controlling and contradicting Nature, that has given us two - ears, though but one tongue. Therefore it was that Euripides spoke very right to a certain stupid hearer of his: - - - Impossible it is to fill that brain, - - That in a moment lets out all again; - - 'Tis but the words of wisdom to unfold - - Unto a fool, whose skull will nothing hold. - Euripides, Frag. 891. - - -

-

More justly and truly might I say to an idle prate-too-fast, - or rather concerning such a fellow: - - - In vain I seek to fill thy sieve-like brain, - - That in a moment lets out all again; - - Infusing wisdom into such a skull - - As leaks so fast, it never will be full. - - -

-

Much more may he be said to spill his instructions over - (rather than pour them into) a man, who is always talking - to those that do not hear, and never hears when others - - - - talk. For so soon as a wise man has uttered any thing, be - it never so short, garrulity swallows it forthwith like the - sea, and throws it up again threefold, with the violence of - a swelling tide. Such was the portico at Olympia, called - Heptaphonos, by the reverberation of one single voice - causing no less than seven distinct echoes. And in like - manner, if the least word light into the ears of an impertinent babbler, presently all the room rings with it, and he - makes such a din, - - - That soon the jangling noise untunes the strings - - Of minds sedately fixt on better things. - - -

-

Insomuch that we may say, that the conduits and conveyances of their hearing reach not to the souls, but only to - their tongues. Therefore it is that other people retain - what is spoken to them; whereas, whatever is said to talkative people runs through them as through a cullender; - and then they run about from place to place, like empty - vessels void of sense or wit, but making a hideous noise.

- - -

However, in hopes that there is yet some room left - to try an experiment for the cure of this distemper, let us - begin with this golden sentence to the impertinent prater - - - Be silent, boy, and thou wilt find i' th' end, - - What benefits on silent lips attend. - From the Aleadae of Sophocles, Frag. 79. - - -

-

Among these benefits two of the first and chiefest are to - hear and to be heard. To neither of which can these - talkative companions ever attain; so unhappy they are - still to meet with disappointments, though they desire a - thing never so much. For as for those other distempers - of the soul, such as avarice, ambition, and exorbitant love - of pleasure, they have this happiness, to enjoy what they - so eagerly covet. But this is that which most afflicts these - idle rattlers, that being desirous of nothing more than - of company that will hear them prate, they can never meet - with it, in regard that all men avoid their society; and - - - - whether sitting in a knot together or walking, so soon as - they behold a prattler advancing towards them, they presently give warning to each other and adjourn to another - place. And as, when there happens a deep silence in any - assembly, so that all the company seems to be mute, we - say that Mercury is got among them; so when a fool, full - of noise and talk, enters into any room where friends and - acquaintance are met to discourse or else to feast and be - merry, all people are hushed of a sudden, as afraid of giving him any occasion to set his tongue upon the career. - But if he once begin to open his mouth, up they rise and - away they trip, like seamen foreseeing a sudden storm and - rolling of the waves, when they hear the north wind begin to whistle from some adjoining promontory, and hastening into harbor. Whence it comes to pass, that he - never can meet with any that are willing either to eat or - drink or lodge with him in the same room, either upon the - road or upon a voyage, unless constrained thereto by necessity. For so importunate he is in all places, that sometimes he will pull you by the coat, sometimes by the beard, - and sometimes be hunching your sides, to make you speak. - How highly then are to be prized a swift pair of legs, according to the saying of Archilochus! Nay, by Jove, it - was the opinion of wise Aristotle himself. For he being - perplexed with an egregious prater, and tired out with his - absurd stories and idle repetitions of, And is not this a - wonderful thing, Aristotle?—No wonder at all, said he, - is this; but if a man should stand still to hear you prate - thus, who had legs to run away, that were a wonder indeed. - To another of the same stamp that, after a long tale of a - roasted horse, excused himself by saying that he was afraid - he had tired him with his prolixity; No, upon my word, - quoth the philosopher, for I never minded what you said. - On the other side, should it so fall out that there was no - avoiding the vexation of one of these chattering fops, Nature - - - - has afforded us this happiness, that it is in the power - of the soul to lend the outward ears of the body, to endure - the brunt of the noise, while she retires to the remoter - apartments of the mind, and there employs herself in better and more useful thoughts. By which means those - sonorous babblers are at the same time disappointed, as - well of auditors, as of people that believe what they say. - All men look upon their vain babbling with the same opinion that they have of the seed of people insatiably addicted - to the use of women; for as the one is barren and useless - for generation, so is the other void of the end of discourse, - altogether frivolous and impertinent.

- - -

And yet there is no member of human bodies that - Nature has so strongly enclosed within a double fortification, as the tongue, entrenched within with a barricado of - sharp teeth, to the end that, if it refuses to obey and keep - silent when reason presses the glittering reins within, - we should fix our teeth in it till the blood comes, rather - than suffer the inordinate and unseasonable din. For, according to the saying of Euripides, - - - Our miseries do not spring - - From houses wanting locks or bolts; - - But from unbridled tongues, - - Ill used by prating fools and dolts. - - -

-

And truly, I must tell you, that they who think that houses - without doors, and purses without strings, are of no use to - their masters, yet at the same time set neither fence nor - door before their lips, but suffer a continual torrent of vain - and idle discourse to flow through them, like the perpetual flux of water through the mouth of the Pontic sea, seem - to me to have the least esteem for human speech of all - men in the world. Whence it comes to pass that they - never gain belief, which is the end of all discourse. For - the main scope and intention of all men that speak is to - - See Eurip. Bacchae, 385. - - - - gain a belief of what they utter with those that hear them; - whereas talkative noise-makers are never believed, let - them speak never so much truth. For as wheat, when - crowded into a musty vessel, is found to exceed in measure, but to be unwholesome for use; so the discourse of a - loquacious person swells and enlarges itself with lies and - falsehood, but in the mean time it loses all force of persuasion.

- - -

Then again, there is no man of modesty and civility but would be careful of preserving himself from - drunkenness. For anger, as some are of opinion, is - the next neighbor to madness, while drunkenness doth - dwell in the very same house with it; or rather, drunkenness is madness itself, inferior to it in continuance of time, - yet far exceeding it as it is voluntary, since it is a madness - of our own choice. Now there is nothing for which drunkenness is so much abominated and decried, as for that - it is the cause of inordinate and unlimited babbling and - prating. - - - Heated with wine, the man at other times - - Both wise and grave sings loose and wanton rhymes; - - lie minds not loud indecent laughter then, - - Nor mimic dancing, scorned by sober men. - See Odyss. XIV. 464. - - -

-

And yet both singing, laughing, and dancing are all but - trifles to that which follows, the consequences of which - are oft-times fatal: - - - He blurts those secrets forth, which once revealed, - - Too late he wishes they had been concealed. - - -

-

This is that which oftentimes proves dangerous, if not - terrible, to the discoverer. And who knows but that the - poet might here design to resolve a question much disputed among philosophers,—that is to say, what the difference is between being tipsy and stark drunk,—by - attributing to the former only mirth and jollity of humor, - - - - but branding the latter with the foul reproach of noxious - babbling? For, according to the proverb, - - - What the sober heart conceals, - - That the drunken heart reveals. - - -

-

Wherefore it is reported of Bias, that sitting very silent at - a compotation, drinking only when it came to his turn, and - being laughed at by one whose tongue ran at random, who - for his silence called him mope and fool, he made this reply: Find me out that fool, said he, that e'er could hold - his tongue in his cups.

-

A citizen of Athens, having invited the king of Persia's - ambassadors to a magnificent feast, at their request gave - the same invitation to the most eminent philosophers in - the city, to bear them company. Now, when all the rest - were propounding of themes, and raising arguments pro - and con, and others were maintaining of paradoxes to show - their wit and learning, only Zeno sat still, so reserved and - mute that the ambassadors took notice of it; and thereupon, after they thought they had opened his heart with - two or three lusty brimmers, Pray tell us, Zeno, said they, - what report we shall make concerning thee to our master? - To whom Zeno: Nothing more, said he, but that there - was an old man at Athens that could hold his tongue in - the midst of his cups. Such profound and divine mysterious virtues are silence and sobriety; whereas drunkenness - is loquacious, void of reason and understanding, and - therefore full of jangling and impertinent tautologies. - Wherefore the philosophers, when they come to define - drunkenness, call it vain talk over wine. So that drinking is not condemned, provided a man keep himself within - the bounds of silence; only vain and silly discourse makes - wine-bibbing to be drunkenness. He then that is drunk - talks idly over his wine; but the babbler does it everywhere,—in the market-place, at the theatre, in the public - walks, as well by night as by day. If he be a physician, - - - - certainly he is more troublesome than the disease; if your - companion in a voyage, more insupportable than the - qualms occasioned by the tumbling of the sea. If he - praise thee, his panegyric is more offensive than the - reproaches of another. It is a greater pleasure to - converse with vicious men, so they be discreet in their language, than with twaddlers, though never so honest. Therefore Nestor in Sophocles, desirous to appease exasperated - Ajax, mildly thus rebuked him: - - - I blame thee not, for though thy words are ill, - - Thy deeds bespeak thee brave and valiant still. - From Sophocles Frag. 770. - - -

-

But there is not the same excuse to be made for a vain - babbling fellow; for the ill government of his tongue corrupts and vitiates all the merits of his actions.

- - -

Lysias had given to a certain accused criminal an - oration of his own writing. He, having read it several - times over, came to Lysias very much dejected, and told - him that, upon his first perusal of it, it seemed to him - to be a most admirable piece; but after he had read it - three or four times over, he could see nothing in it but - what was very dull and insipid. To whom Lysias, smiling: What, said he, is not once enough to speak it before - the judges? And yet do but consider the persuasive eloquence and grace that is in Lysias's writing, and then I - may be bold to affirm, - - - That no man living e'er was favored more - - By sacred Muse that violet garlands wore. - - -

-

Certain it is that, of all the commendations that were ever - given to Homer, this is the truest, that he alone avoided - being irksome to his readers, as one that was always new - and still flourishing, as it were in the prime of poetic - beauty. And yet in speaking thus of himself, - - - I hate vain repetitions, fondly made, - - Of what has been already plainly said, - Odyss. XII. 452. - - -

- -

he shows how careful he is to shun that satiety which, as - it were, lies in wait for all speech, alluring the ear from - one relation into another, and still recreating the reader - with fresh variety, in such a manner that he never thinks - himself satisfied. Whereas men that let their tongues - run at random rend and tear the ears with their tautologies, like those that, after writing-tables have been newly - cleansed and wiped, deface them again with their impertinent scrawls and scratches.

- - -

And therefore we would have them to remember this - in the first place, that, as they who constrain men to guzzle down wine unmixed with water, and to excess, are the - occasion that what was bestowed at first on men as a blessing, to excite mirth and rejoice the heart, becomes a mischief, creating sadness and causing drunkenness; so they - that make an ill and inconsiderate use of speech, which is - the most delightful means of human converse, render it - both troublesome and unsociable, molesting those whom - they think to gratify, derided by those whose esteem and - admiration they covet, and offensive to such whose love - and friendship they seek. And therefore, as he may be - truly said to be no favorite of Venus, who with the girdle - of the Goddess, wherein are all manner of allurements, - drives and chases away his familiar acquaintance from his - society ; so he that vexes others with his loose and extravagant talk may be as truly said to be a rustic, wanting altogether education and breeding.

- - -

Now then, among all other passions and maladies, - some are dangerous, others hateful, and others ridiculous; - but in foolish prating all these inconveniences concur. Praters are derided when they make relations of - common matters; they are hated for bringing unwelcome - tidings; they are in danger for divulging of secrets. - Whereas Anarcharsis, being feasted by Solon, was esteemed a wise man, for that, as he lay asleep after the - - - - banquet was over, he was seen with his left hand over his - privy parts, and his right hand laid upon his mouth; deeming, as indeed he rightly believed, that his tongue required - the stronger curb. For though it would be a hard task to - reckon up how many men have perished through the venereal intemperance, yet I dare say it would be almost as - difficult to tell how many cities and States have been demolished and totally subverted by the inconsiderate blurting out of a secret.

-

Sylla besieged Athens at a time when it was certain that - he could not lie long before the city, by reason that other - affairs and troubles called him another way. For on the - one side, Mithridates ravaged Asia; on the other, Marius's - party had made themselves masters of Rome. But it happened, that certain old fellows being met together in a - barber's shop, among other discourse, blabbed it out, that - the Heptachalcon was ill guarded, and that the city was in - great danger of a surprise in that part. Which being - overheard and reported to Sylla by certain of his spies, he - presently brought all his forces on that side, and about - midnight, after a sharp assault, entered the city with his - whole army, and it was a thousand to one but that he had - laid it in ashes. However, he filled it with the carcasses - of the slain, and made the Ceramicus run with blood; - being highly incensed against the Athenians, more for their - reproachful language than their military opposition. For - they had abused both him and his wife Metella, getting up - upon the walls and calling him mulberry strewed with - dust meal, with many other provoking scoffs of the same - nature; and merely for a few words—which, as Plato - observes, are the lightest things in the world—they drew - upon their heads the severest punishment.

-

The tongue of one man prevented Rome from recovering - her freedom by the destruction of Nero. For there was - but one night to pass before Nero was to be murdered on - - - - the morrow, all things being ready prepared and agreed on - for that purpose. But in the mean time it happened that - he who had undertaken to execute the act, as he was going - to the theatre, seeing one of those poor creatures that - were bound and pinioned, just ready to be led before Nero, - and hearing the fellow bewail his hard fortune, gathered - up close to him, and whispered the poor fellow in the ear: - Pray only, honest friend, said he, that thou mayest but - escape this day; to-morrow thou shalt give me thanks. - Presently the fellow taking hold of this enigmatical speech, - and calling to mind the vulgar saying, that he is a fool - who lets slip a bird in the hand for a bird in the bush, - preferred the surer to the juster way of saving himself, - and presently declared to Nero what that man had whispered in his ear. Immediately the whisperer was laid hold - of, and hurried away to the place of torture, where by - racking, searing, and scourging he was constrained, poor - miserable creature, to confess that by force which before - he had discovered without any compulsion at all.

- - -

Zeno, that he might not be compelled by the tortures - of his body to betray, against his will, the secrets entrusted - in his breast, bit off his tongue, and spit it in the tyrant's - face. Notorious also was the example of Leaena, and - signal the reward which she had for being true to her trust - and constant in her taciturnity. She was a courtesan with - whom Harmodius and Aristogiton were very familiar; - and for that reason they had imparted to her the great - hopes which they had upon the success of the conspiracy - against the tyrants, wherein they were so deeply engaged; - while she on the other side, having drunk freely of the - noble cup of love, had been initiated into their secrets - through the God of Love; and she failed not of her vow. - For the two paramours being taken and put to death after - they had failed in their enterprise, she was also apprehended - and put to the torture, to force out of her a discovery of - - - - the rest of the accomplices; but all the torments and extremities they could exercise upon her body could not - prevail to make her discover so much as one person; - whereby she manifested to the world that the two gentlemen, her friends, had done nothing misbecoming their - descent, in having bestowed their affections upon such a - woman. For this reason the Athenians, as a monument - of her virtue, set up a lioness (which the name Leaena - signifies) in brass, without a tongue, just at the entrance - into the Acropolis; by the stomachful courage of that - beast signifying to posterity the invincible resolution of - the woman; and by making it without a tongue, denoting - her constancy in keeping the secret with which she was - entrusted. For never any word spoken did so much good, - as many locked up in silence. Thus at one time or other - a man may utter what heretofore has been kept a secret; - but when a secret is once blurted forth, it can never be - recalled; for it flies abroad, and spreads in a moment far - and near. And hence it is that we have men to teach us - to speak, but the Gods are they that teach us silence; - silence being the first thing commanded upon our first initiation into their divine ceremonies and sacred mysteries. - And therefore it is that Homer makes Ulysses, whose eloquence was so charming, to be the most silent of men; and - the same virtue he also attributes to his son, to his wife, - and also to his nurse. For thus you hear her speaking: - - - Safe, as in hardened steel or sturdy oak, - - Within my breast these secrets will I lock. - - -

-

And Ulysses himself, sitting by Penelope before he discovered himself, is thus brought in: - - - His weeping wife with pity he beheld, - - Although not willing yet to be revealed. - - lie would not move his eyes, but kept them fast, - - Like horn or steel within his eyebrows placed. - Odyss. XIX. 494 and 204. - - -

- -

So powerfully possessed with continence were both his - tongue and lips; and having all the rest of his members so - obedient and subject to his reason, he commanded his eye - not to weep, his tongue not to speak a word, and his heart - neither to pant nor tremble. - - - So was his suffering heart confined - - To give obedience to his mind; - Odyss. XX. 23. - - -

-

his reason penetrating even to those inward motions, and - subduing to itself the blood and vital spirits. Such were - many of the rest of his followers. For though they were - dragged and haled by Polyphemus, and had their heads - dashed against the ground, they would not confess a word - concerning their lord and master Ulysses, nor discover the - long piece of wood that was put in the fire and prepared - to put out his eye; but rather suffered themselves to be - devoured raw than to disclose any one of their master's - secrets; which was an example of fidelity and reservedness - not to be paralleled. Pittacus therefore did very well, - who, when the king of Egypt sent him an oblation-beast, - and ordered him to take out and set apart the best and - worst piece of it, pulled out the tongue and sent to him, - as being the instrument of many good things as well as - the instrument of the greatest evils in the world.

- - -

Ino therefore, in Euripides, frankly extolling herself, - says: - - - I know both when and where my tongue to hold, - - And when with safety to be freely bold. - Eurip. Ino, Frag. 417. - - -

-

For they that are brought up under a truly generous and - royal education learn first to be silent, and then to talk. - And therefore King Antigonus, when his son asked him - when they should discamp, replied, What! art thou afraid - of being the only man that shall not hear the trumpet? - So loath was he to trust him with a secret, to whom he - was to leave his kingdom; teaching him thereby, when he - - - - came to command another day, to be no less wary and - sparing of his speech. Metellus also, that old soldier, - being asked some such question about the intended march - of his army, If I thought, said he, that my shirt were - privy to this secret, I would pull it off and throw it into - the fire. Eumenes also, when he heard that Craterus was - marching with his forces against him, said not a word of - it to his best friend, but gave out all along that it was - Neoptolemus; for him his soldiers contemned, but they - admired Craterus's fame and virtue; but nobody knew the - truth but Eumenes himself. Thereupon joining battle, the - victory fell to their side, and they slew Craterus, not knowing whom he was till they found him among the slain. So - cunningly did taciturnity manage this combat, and conceal - so great an adversary; so that the friends of Eumenes - admired rather than reproved him for not telling them - beforehand. For indeed, should a man be blamed in such - a case, it is better for him to be accused after victory obtained by his distrust, than to be obliged to blame others - after an overthrow because he has been too easy to impart - his secrets.

- - -

Nay, what man is he that dares take upon him the - freedom to blame another for not keeping the secret which - he himself has revealed to him? For if the secret ought - not to have been divulged, it was ill done to break it to - another; but if, after thou hast let it go from thyself, thou - wouldst have another keep it in, surely it is a great argument that thou hast more confidence in another than in - thyself; for, if he be like thyself, thou art deservedly - lost; if better, then thou art miraculously saved, as having - met with a person more faithful to thee than thou art to - thy own interest. But thou wilt say, he is my friend. - Very good: yet this friend of mine had another, in whom - he might confide as much as I did in him; and in like - manner his friend another, to the end of the chapter. - - - - And thus the secret gains ground, and spreads itself by - multiplication of babbling. For as a unit never exceeds - its bounds, but always remains one, and is therefore called - a unit; but the next is two, which contains the unlimited - principle of diversity,—for it straightway departs from - out of itself (as it were) and by doubling turns to a plurality,—so speech abiding in the first person's thoughts - may truly be called a secret; but being communicated to - another, it presently changes its name into common rumor. - This is the reason that Homer gives to words the epithet - of winged; for he that lets a bird go out of his hand - does not easily catch her again; neither is it possible for a - man to recall and cage again in his breast a word let slip - from his mouth;See Euripides, Frag. 1031. for with light wings it fetches many a - compass, and flutters about from one quarter to another in - a moment. The course of a ship may well be stayed by - cables and anchors, which else would spoon away before a - fresh gale of wind; but there is no fist riding or anchor-hold for speech, when once let loose as from a harbor; - but being whirled away with a sonorous noise and loud - echo, it carries off and plunges the unwary babbler into - some fatal danger. - - - For soon a little spark of fire, let fly, - - May kindle Ida's wool, so thick and high - - What one man to his seeming fiend lets go, - - Whole cities may with ease enquire and know. - Eurip. Ino, Frag. 415. - - -

- - -

The Senate of Rome had been debating among - themselves a certain piece of secrecy for several days, - which caused the matter to be so much the more suspected - and listened after. Whereupon a certain Roman lady, - discreet enough in other things, but yet a woman, laid at - her husband day and night, and mournfully importuned - him what the secret might be. Oaths, you may be sure, - she was ready to make, and to curse herself if ever she - - - - revealed whatever he should tell; nor was she wanting in - tears, and many moist complaints of her being a woman - so little to be trusted by a husband. The Roman thus - beset, yet willing in some measure to make trial of her - fidelity and convince her of her folly, Thou hast overcome - me, wife, said he, and now I'll tell thee a most dreadful - and prodigious thing. We were advertised by the priests, - that a lark was seen flying in the air, with a golden helmet - upon her head and a spear in one of her claws; now we - are consulting with the augurs or soothsayers about this - portent, whether it be good or bad. But keep it to thyself, for it may be of great concernment for the commonwealth. Having so said, he walked forth toward the - market-place. No sooner was he gone, but his wife - caught hold of the first of her maids that entered the - room, and then striking her breast and tearing her hair, - Woe is me, said she, for my poor husband and dearest country ! What will become of us?—prompting the maid, as - if she were desirous that she should say to her, Why? - What is the matter, mistress? Upon which she presently - unfolded all that her husband had told her; nay, she forgot not the common burden with which all twattle-baskets - conclude their stories; But, hussy, said she, for your life, - be sure you say not a word of this to any soul living. The - wench was no sooner got out of her mistress's sight, but - meeting with one of her fellow-servants that had little to - do, to her she unbosoms herself; she, big with the news, - with no less speed runs away to her sweetheart, who was - come to give her a visit, and without any more to do tells - him all. By this means the story flew about the marketplace before the first deviser of it could get thither. Presently one of his acquaintance meeting him asked, Did ye - come straight from your house? Without stop or stay, - replied the other. And did ye hear nothing? says his - friend. Why? quoth the other, Is there any news? Oh! - - - - quoth his friend, a lark has been seen flying in the air, - with a golden helmet upon her head and a spear in her - claw, and the Senate is summoned to consult about it. - Upon which the gentleman, smiling: God a mercy, wife, - quoth he, for being so nimble! One would have thought - I might have got into the market-place before a story so - lately told thee; but I see 'twas not to be done. Thereupon meeting with some of the senators, he soon delivered - them out of their pain. However, being resolved to take - a slight revenge of his wife, making haste home, Wife, - said he, thou hast undone me; for it is found out that the - great secret I told thee was first divulged out of my house; - and now must I be banished from my native country for - your wicked gaggling tongue. At first his wife would - have denied the matter, and put it off from her husband - by telling him there were three hundred more besides - himself that heard the thing, and why might not one of - those divulge it as well as he? But he bade her never tell - him of three hundred more, and told her it was an invention of his own framing to try her and to avoid her importunity. Thus this Roman safely and cautiously made the - experiment of his wife's ability to keep a secret; as when - we pour into a cracked and leaky vessel, not wine nor oil, - but water only.

-

But Fulvius, one of Augustus Caesar's minions and - favorites, once heard the emperor deploring the desolation - of his family, in regard his two grandchildren by his - daughter were both dead, and Postumius, who only remained alive, upon an accusation charged against him was - confined to banishment, so that he was forced to set up his - wife's son to succeed him in the empire, yet upon more - compassionate thoughts, signifying his determination to - recall Postumius from exile. This Fulvius hearing related - the whole to his wife, and she to Livia. Livia sharply - expostulated the matter with Caesar; wherefore, seeing he - - - - had projected the thing so long before, he did not send for - his daughter's son at first, but exposed her to the hatred - and revenge of him that he had determined to be his successor. The next morning Fulvius coming into Augustus's - presence, and saluting him with Hail, O Caesar! Caesar - retorted upon him, God send thee more wit, Fulvius. He, - presently apprehending the meaning of the repartee, made - haste home again; and calling for his wife, Caesar understands, said he. that I have discovered his secret counsels, - and therefore I am resolved to lay violent hands upon myself. And justly too, said she, thou dost deserve to die, - since having lived so long with me, thou didst not know - the lavishness of my tongue, and how unable I was to - keep a secret. However, suffer me to die first. And with - that, snatching the sword out of her husband's hands, she - slew herself before his face.

- - -

Truly therefore was it said by Philippides the comedian, who being courteously and familiarly asked by King - Lysimachus, what he should bestow upon him of all the - treasure that he had, made answer, Any thing, O King, but - your secrets.

-

But there is another vice no less mischievous that attends - garrulity, called Curiosity. For there are a sort of people - that desire to hear a great deal of news, that they may - have matter enough to tattle abroad; and these are the - most diligent in the world to pry and dive into the secrets - of others, that they may enlarge and aggravate their own - loquacity with new stories and fooleries. And then they - are like children, that neither can endure to hold the ice in - their hands nor will let it go ; or rather they may be said - to lodge other men's secrets in their bosoms, like so many - serpents, which they are not able to keep there long, because they eat their way through. It is said that the fish - called the sea-needle and vipers rive asunder and burst - themselves when they bring forth; in like manner, secrets, - - - - dropping from the mouths of those that cannot contain - them, destroy and overthrow the revealers. Seleucus Callinicus, having lost his whole army in a battle fought with - the Galatians, threw off his royal diadem, and flew away - full speed on a horse with three or four attendants, wandering through by-roads and deserts, till at last he began to - faint for want of food. At length coming to a certain - countryman's house, and finding the owner himself within, - he asked him for a little bread and water; which the - countryman not only readily fetched him, but what else his - ground would afford he very liberally and plentifully set - before the king and his companions, making them all as - heartily welcome as it was possible for him to do. At - length, in the midst of their cheer, he knew the king's - face. This overjoyed the man to such a degree,—that he - should have the happiness to relieve the king in his necessity,—that he was not able to contain himself or dissemble his knowledge of the king; but after he had rode a - little way with him and came to take his leave; Farewell, - King Seleucus, said the poor man. But then the king, - stretching forth his right hand and pulling his host to his - breast, as if he had intended to kiss him, nodded to one - of his followers to strike off the countryman's head with - his sword. - E'en while he speaks, his head rolls in the dust.Il. X. 457. - -

-

Whereas if he could but have held his peace and mastered - his tongue for a little while, till the king, as afterwards he - did, had recovered his good fortune and grandeur, he had - been doubtless better rewarded for his silence than he was - for his hospitality. And yet this poor man had some - colorable excuse for letting his tongue at liberty; that is to - say, his hopes, and the kindness he had done the king.

- - -

But most of your twattlers, without any cause or - pretence at all, destroy themselves; as it happened when - - - - certain fellows began to talk pretty freely in a barber's - shop concerning the tyranny of Dionysius, that it was as - secure and inexpugnable as a rock of adamant: I wonder, - quoth the barber, laughing, that you should talk these - things before me concerning Dionysius, whose throat is - almost every day under my razor. Which scurrilous freedom of the barber being related to the tyrant, he caused - him forthwith to be crucified. And indeed the generality - of barbers are a prating generation of men; in regard the - most loquacious praters usually resort to their shops, and - there sit prattling; from whence the barbers also learn an - ill habit of twattling. Pleasant therefore was the answer - of Archelaus to the barber who, after he had cast the linen - toilet about his shoulders, put this question to him, How - shall I trim your majesty; In silence, quoth the king. It - was a barber that first reported the news of the great overthrow which the Athenians received in Sicily; for being - the first that heard the relation of it in the Piraeus, from a - servant of one of those who had escaped out of the battle, - he presently left his shop at sixes and sevens, and flew into - the city as fast as his heels could carry him, - - - For fear some other should the honor claim - - Of being first, when he but second came. - I. XXII. 207. - - -

-

Now you may be sure that the first spreader of this news - caused a great hubbub in the city, insomuch that the people, thronging together in the market-place, made diligent - enquiry for the first divulger. Presently the barber was - brought by head and shoulders to the crowd, and examined; - but he could give no account of his author, only one that - he never saw or knew in his life before had told him the - news. Which so incensed the multitude, that they immediately cried out, To the rack with the traitor, tie the - lying rascal neck and heels together. This is a mere story - of the rogue's own making. Who heard it? Who gave - - - - any credit to it beside himself? At the same instant the - wheel was brought out, and the poor barber stretched upon - it,—not to his ease, you may be sure. And then it was, - and not before, that the news of the defeat was confirmed - by several that had made a hard shift to escape the slaughter. Upon which the people scattered every one to his - own home, to make their private lamentation for their particular losses, leaving the unfortunate barber bound fast to - the wheel; in which condition he continued till late in the - evening, before he was let loose. Nor would this reform - the impertinent fool; for no sooner was he at liberty but - he would needs be enquiring of the executioner, what - news, and what was reported of the manner of Nicias the - general's being slain. So inexpugnable and incorrigible a - vice is loquacity, gotten by custom and ill habit, that they - cannot leave it off, though they were sure to be hanged.

- - -

And yet we find that people have the same antipathy against divulgers of bad tidings, as they that drink - bitter and distasteful potions have against the cups wherein they drank them. Elegant therefore is the dispute in - Sophocles between the messenger and Creon: - - - MESSENGER. By what I tell and what you hear, - - Do I offend your heart or ear? - - - CREON. Why so inquisitive to sound - - My grief, and search the painful wound? - - - MESSENGER. My news afflicts thy ears, I find, - - But 'tis the fact torments thy mind. - Soph. Antigone, 317. - - -

-

Thus they that bring us bad tidings are as bad as they - who are the authors of our misery; and yet there is - no restraining or correcting the tongue that will run at - random.

-

It happened that the temple of Minerva in Lacedaemon - called Chalcioecus was robbed, and nothing but an earthen - pitcher left behind; which caused a great concourse of - people, where every one spent his verdict about the empty - - - - pitcher. Gentlemen, says one, pray give me leave to tell - ye my opinion concerning this pitcher. I am apt to believe, that these sacrilegious villains, before they ventured - upon so dangerous an attempt, drank each of them a - draught of hemlock juice, and then brought wine along - with them in this pitcher; to the end that, if it were their - good hap to escape without being apprehended, they might - soon dissolve and extinguish the strength and vigor of the - venom by the force of the wine unmixed and pure; but if - they should be surprised and taken in the fact, that then - they might die without feeling any pain under the torture - of the rack. Having thus said, the people, observing so - much forecast and contrivance in the thing, would not be - persuaded that any man could have such ready thoughts - upon a bare conjecture, but that he must know it to be so. - Thereupon, immediately gathering about him, one asked - who he was; another, who knew him; a third, how he - came to be so much a philosopher. And at length, they - did so sift and canvass and fetch him about, that the - fellow confessed himself to be one of those that committed the sacrilege.

-

And were not they who murdered the poet Ibycus discovered after the same manner, as they sat in the theatre? - For as they were sitting there under the open sky to behold the public pastimes, they observed a flock of cranes - flying over their heads; upon which they whispered merrily one to another, Look, yonder are the revengers of - Ibycus's death. Which words being overheard by some - that sat next them,—in regard that Ibycus had been long - missing but could not be found, though diligent search had - been made after him,—they presently gave information - of what they had heard to the magistrates. By whom - being examined and convicted, they suffered condign punishment, though not betrayed by the cranes, but by the - incontinency of their own tongues, and by an avenging - - - - Erinnys hovering over their heads and constraining them - to confess the murder. For as in the body, wounded and - diseased members draw to themselves the vicious humors - of the neighboring parts; in like manner, the unruly - tongues of babblers, infested (as it were) with inflammations where a sort of feverish pulses continually lie beating, will be always drawing to themselves something of - the secret and private concerns of other men. And therefore the tongue ought to be environed with reason, as with - a rampart perpetually lying before it, like a mound, to - stop the overflowing and slippery exuberance of impertinent talk; that we may not seem to be more silly than - geese, which, when they take their flight out of Cilicia - over the mountain Taurus, which abounds with eagles, are - reported to carry every one a good big stone in their bills, - instead of a bridle or barricade, to restrain their gaggling. - By which means they cross those hideous forests in the - night-time undiscovered.

- - -

Now then if the question should be asked, Which - are the worst and most pernicious sort of people? I do not - believe there is any man that would omit to name a traitor. - By treason it was that Euthycrates covered the uppermost - story of his house with Macedonian timber, according to - the report of Demosthenes; that Philocrates, having received a good sum of money, spent it upon whores and - fish; and that Euphorbus and Philagrus, who betrayed - Eretria, were so well rewarded by the king with ample - Possessions. But a prattler is a sort of traitor that no - man needs to hire, for that he offers himself officiously - and of his own accord. Nor does he betray to the enemy - either horse or walls; but whatever he knows of public - or private concerns requiring the greatest secrecy, that he - discloses, whether it be in courts of judicature, in conspiracies, or management of state affairs, 'tis all one; he - expects not so much as the reward of being thanked for - - - - his pains; nay, rather he will return thanks to them that - give him audience. And therefore what was said upon a - certain spendthrift that rashly and without any discretion - wasted his own estate by his lavish prodigality to others, - - - Thou art not liberal; 'tis a disease - - Of vainly giving, which does thee possess; - - 'Tis all to please thyself, what thou dost give, - From Epicharmus. - - -

-

may well be retorted upon a common prattler: - - - Thou art no friend, nor dost to me impart, - - For friendship's sake, the secrets of thy heart; - - But as thy tongue has neither bolt nor lock, - - 'Tis thy disease, that thou delight'st to talk. - - -

- - -

Nor would I have the reader think that what has - hitherto been said has been discoursed so much to blame as - to cure that vicious and infectious malady of loquaciousness. - For though we surmount and vanquish the vices of the mind - by judgment and exercise, yet must the judgment precede. - For no man will accustom himself to avoid and, as it were, - to extirpate out of his soul those vices, unless he first - abominate them. Nor can we ever detest those evil habits - of the mind as we ought to do, but when we rightly judge - by reason's light of the prejudice they do us, and the ignominy we sustain thereby. For example, we consider and - find that these profuse babblers, desirous of being beloved, are universally hated; while they study to gratify, - they become troublesome; while they seek to be admired, - they are derided. If they aim at profit, they lose all their - labor; in short, they injure their friends, advantage their - enemies, and undo themselves. And therefore the first - remedy and cure for this spreading malady will be this, to - reckon up all the shameful infamies and disasters that - attend it.

- - -

The second remedy is to take into serious consideration the practice of the opposite virtue, by always hearing, - remembering, and having ready at hand the due praises - - - - and encomiums of reservedness and taciturnity, together - with the majesty, sanctimony, and mysterious profoundness - of silence. Let them consider how much more beloved, how - much more admired, how far they are reputed to excel in - prudence, who deliver their minds in few words, roundly - and sententiously, and contract a great deal of sense within - a small compass of speech, than such as fly out into voluminous language, and suffer their tongues to run before - their wit. The former are those whom Plato so much - praises, and likens unto skilful archers, darting forth their - sentences thick and close, as it were crisped and curled - one within another. To this same shrewdness of expression Lycurgus accustomed his fellow-citizens from their - childhood by the exercise of silence, contracting and thickening their discourse into a compendious delivery. For as - the Celtiberians make steel of iron by burying it in the - ground, thereby to refine it from the gross and earthy part, - so the Laconic way of speech has nothing of bark upon it, - but by cutting off all superfluity of words, it becomes steeled - and sharpened to pierce the understanding of the hearers. - So their consciousness of language, so ready to turn the - edge to all manner of questions, became natural by their - extraordinary practice of silence. And therefore it would - be very expedient for persons so much given to talk, always - to have before their eyes the short and pithy sayings of - those people, were it only to let them see the force and - gravity which they contain. For example: The Lacedaemonians to Philip; Dionysius in Corinth. And when - Philip wrote thus to the Spartans: If once I enter into - your territories, I will destroy ye all, never to rise again; - they answered him with the single word, If. To King - Demetrius exclaiming in a great rage, What! have the - Spartans sent me but one ambassador? the ambassador - nothing terrified replied, Yes; one to one. Certainly they - that spoke short and concisely were much admired by the - - - - ancients. Therefore the Amphictyons gave order, not that - the Iliad or the Odyssey or Pindar's paeans should be - written upon Pythian Apollo's temple; but Know thyself; Nothing too much; Give sureties, and mischief is at - hand. So much did they admire conciseness of speech, - comprehending full sense in so much brevity, made solid - as it were by the force of a hammer. Does not the Deity - himself study compendious utterance in the delivery of his - oracles? Is he not therefore called Loxias,The name Loxias is usually derived from loco/s, indirect. (G.) because he - avoids rather loquacity than obscurity? Are not they that - signify their meaning by certain signs, without words, in - great admiration and highly applauded Thus Heraclitus, - being desired by his fellow-citizens to give them his opinion concerning Concord, ascended the public pulpit, and - taking a cup of cold water into his hand, first sprinkled it - with a little flour, then stirring it with a sprig of pennyroyal, drank it off, and so came don again; intimating thereby, that if men would but be contented with what was next - at hand, without longing after dainties and superfluities, it - would be an easy thing for cities to live in peace and concord one with another.

-

Scilurus, king of the Scythians, left fourscore sons behind him ; who, when he found the hour of death approaching, ordered them to bring him a bundle of small javelins, - and then commanded every one singly to try whether lie - could break the bundle, as it was, tied up altogether; which - when they told him it was impossible for them to do, he - drew out the javelins one by one, and brake them all himself with case ; thereby declaring that, so long as they kept - together united and in concord, their force would be invincible, but that by disunion and discord they would - enfeeble each other, and render their dominion of small - continuance.

- - -

He then, that by often repeating and reflection shall - - - - enure himself to such precedents as these, may in time perhaps be more delighted with these short and conclusive - apophthegms than with the exorbitances of loose and lavish discourse. For my own part, I must acknowledge that - I am not a little ashamed of myself, when I call to mind that - same domestic servant of whom I am now going to speak, - and consider how great a thing it is to advise before a man - speaks, and then to be able to maintain and stick to what - he has resolved upon.

-

Pupius Piso, the rhetorician, being unwilling to be disturbed with much talk, gave orders to his servants to answer - to such questions only as he should ask them, and say no - more. Then having a design to give an entertainment to - Clodius, at that time magistrate, he ordered him to be invited, and provided a splendid banquet for him, as in all probability he could do no less. At the time appointed several - other guests appeared, only they waited for Clodius's coming, - who tarried much longer than was expected; so that Piso - sent his servant several times to him, to know whether he - would be pleased to come to supper or no. Now when it - grew late and Piso despaired of his coming, What! said he - to his servant, did you call him? Yes, replied the servant. - Why then does he not come away? Because he told me - he would not come. Why did you not tell me so before? - Because, sir, you never asked me the question. This was a - Roman servant. But an Athenian servant, while he is - digging and delving, will give his master an account of the - articles and capitulations in a treaty of peace. So strangely - does custom prevail in all things, of which let us now discourse.

- - -

For there is no curb or bridle that can tame or restrain a libertine tongue; only custom must vanquish that - disease. First therefore, when there are many questions - propounded in the company where thou art, accustom thyself - - - - to silence till all the rest have refused to give an - answer. For, as Sophocles observes, - - - Although in racing swiftness is required, - - In counselling there's no such haste desired; - - -

-

no more do speech and answer aim at the same mark with - running. For it is the business of a racer to get the - start of him that contends with him; but if another man - gives a sufficient answer, there needs no more than to commend and approve what he says, and so gain the reputation - of a candid person. If not, then to tell wherein the other - failed and to supply the defect will neither be unseasonable - nor a thing that can justly merit distaste. But above all - things, let us take special heed, when another is asked a - question, that we do not chop in to prevent his returning - an answer. And perhaps it is as little commendable, when - a question is asked of another, to put him by, and under - take the solution of what is demanded ourselves. For - thereby we seem to intimate that the person to whom the - question was put was not able to resolve it, and that the - propounder had not discretion sufficient to know of whom - to ask it. Besides, such a malapert forwardness in answering is not only indecent, but injurious and affrontive. - For he that prevents the person to whom the question is - put in returning his answer, would in effect insinuate a - What need had you to ask of him?—What can he say to - it?—When I am in presence, no man ought to be asked - those questions but myself. And yet many times we put - questions to some people, not for want of an answer, but - only to minister occasion of discourse to provoke them to - familiarity, and to have the pleasure of their wit and conversation, as Socrates was wont to challenge Theaetetus - and Charmides. Therefore to prevent another in returning - his answers, to abstract his ears, and draw off his cogitations from another to himself, is the same thing as to run - and salute a man who designs to be saluted by somebody - - - - else, or to divert his eyes upon ourselves which were already fixed upon another; considering that if he to whom - the question is put refuse to return an answer, it is but - decent for a man to contain himself, and by an answer - accommodate to the will of the propounder, modestly and - respectfully to put in, as if it had been at the request or - in the behalf of the other. For they that are asked a - question, if they fail in their answer, are justly to be pardoned; but he that voluntarily presumes to answer for - another gives distaste, let his answer be never so rational; - but if he mistake, he is derided by all the company.

- - -

The second point of exercise, in reference to our - own answering of questions, wherein a man that is given - to talk ought to be extremely careful, is first of all not to - be over-hasty in his answers to such as provoke him to - talk on purpose to make themselves merry and to put an - affront upon him. For some there are who, not out of - any desire to be satisfied, but merely to pass away the - time, study certain questions, and then propound them to - persons which they know love to multiply words, on purpose to make themselves sport. Such men therefore ought - to take heed how they run headlong and leap into discourse, as if they were glad of the occasion, and to consider the behavior of the propounder and the benefit and - usefulness of the question. When we find that the propounder is really desirous to be informed, it is convenient - then for a man to bethink himself awhile, and make some - pause between the question and the answer; to the end - that the proposer, if he pleases to make any additions to - his proposal, may have time to do it, and himself a convenient space to consider what answer to make, for fear of - running at random and stifling the question before it be - fully propounded, or of giving one answer for another for - want of considering what he ought to say,—which is the - effect of an over-hasty zeal to be talking. True it is, - - - - indeed, that the Pythian priestess was wont to give her - oracular answers at the very instant, and sometimes before - the question was propounded. For that the Deity whom - she serves - - - Both understands the mute that cannot speak, - - And hears the silent e'er his mind he break. - See Herod. I. 47. - - -

-

But it behooves a man that would return a pertinent answer, to stay till he rightly apprehend the sense and understand the intent of him that propounds the question, lest - he may happen to make good the proverb, - A rake we called for; they refused a bowl. -

-

Besides, we must subdue this inordinate and insatiate greediness of having all the talk, that it may not seem as if we - had some old flux of humors impostumated about the - tongue, which we were willing to have lanced and let - out by a question. Socrates therefore, though never so - thirsty after violent exercise, never would allow himself the - liberty to drink, till he had drawn one bucket of water - and poured it out upon the ground; to the end he might - accustom his sensual appetite to attend reason's appointment.

- - -

Now therefore we come to understand that there - are three sorts of answers to questions, the necessary, the - polite, and the superfluous. For example, if a man should - ask whether Socrates is within, the other, if he were in an - ill-humor or not disposed to make many words, would - answer, Not within; or if he intended to be more Laconic, - he would cut off within, and reply briefly, No. Thus - the Lacedaemonians, when Philip sent them an epistle, to - know whether or not they would admit him into their - city, vouchsafed him no other answer than only No, fairly - written in large letters upon a sheet of paper. Another - that would answer more courteously would say: He is not - within; he is gone among the bankers; and perhaps he - - - - would add, Where he expects some friends. But a superfluous prater, if he chance to have read Antimachus of - Colophon, would reply: He is not within; but is gone - among the bankers, in expectation to meet certain Ionian - friends, who are recommended to him in a letter from Alcibiades, who lives at Miletus with Tissaphernes, one of - the great king of Persia's lieutenant-generals, who formerly assisted the Lacedaemonians, but is now, by the - solicitation of Alcibiades, in league with the Athenians; - for Alcibiades, being desirous to return to his own country, - has prevailed with Tissaphernes to change his mind and - join with the Athenians. And thus perhaps you shall have - him run on and repeat the whole eighth book of Thucydides, and overwhelm a man with his impertinent - discourse, till he has taken Miletus, and banished Alcibiades a second time. Herein therefore ought a man - chiefly to restrain the profuseness of his language, by - following the footsteps of the question, and circumscribing - the answer, as it were, within a circle proportionable to - the benefit which the propounder proposes to make of - his question. It is reported of Carneades, that before he - was well known in the world, while he was disputing in - the Gymnasium, the president of the place sent him an - admonition to moderate his voice (for he naturally spoke - very deep and loud); in answer to which he desired the - president to send him a gauge for his voice, when the president not improperly made answer: Let that be the person - who disputes with thee. In like manner, the intent of - the propounder ought to be the rule and measure of the - answer.

- - -

Moreover, as Socrates was wont to say, that those - meats were chiefly to be abstained from which allured men - to eat when they were not a-hungry, and those drinks to - be refrained that invited men to drink when they were not - a-dry; so it would behoove a man that is lavish of his - - - - tongue, to be afraid of those discourses and themes wherein he most delights and makes it his business to be most - prolix, and whenever he perceives them flowing in upon - him, to resist them to the utmost of his power. For example, your martial men are always talking of sieges and - battles, and the great poet often introduces Nestor boasting - of his own achievements and feats of arms. The same - disease is incident to noted pleaders at the bar, and accompanies such as have unexpectedly risen to be the favorites - of great princes. For such will be always up with their - stories,—how they were introduced at first, how they - ascended by degrees, how they got the better in such a - case, what arguments they used in such a case, and lastly - how they were hummed up and applauded in court. For - to say truth, gladness and joy are much more loquacious - than the sleeplessness so often feigned in their comedies, - rousing up and still refreshing itself with new relations; - and therefore they are prone to fall into such stories upon - the least occasion given. For not only - - - Where the body most is pained, - - There the patient lays his hand; - - -

-

but pleasure also has a voice within itself, and leads the - tongue about to be a support to the memory. So lovers - spend the greatest part of their time in songs and sonnets, - to refresh their memories with the representations of their - mistresses; concerning which amours of theirs, when companions are wanting, they frequently discourse with things - that are void of life. Thus, - - - O dearest bed, whereon we wont to rest; - - -

-

and again, - - - O blessed lamp divine,—for surely thee - - Bacchis believes some mighty Deity,— - - Surely the greatest of the Gods thou art, - - If she so wills who does possess my heart. - - -

-

And indeed it may well be said, that a loose-tongued fellow is no more, in respect of his discourse, than a white - - - - line struck with chalk upon white marble. For in regard - there are several subjects of discourse, and many men are - more subject to some than to others, it behooves every - one to be on his guard especially against these, and to suppress them in such a manner that the delight which they - take therein may not decoy them into their beloved prolixity and profuseness of words. The same inclination to - overshoot themselves in prattling appears in such as are - prone to that kind of discourses wherein they suppose - themselves to excel others, either in habit or experience. - For such a one, being as well a lover of himself as ambitious of glory, - - - The chiefest part of all the day doth spend, - - Himself to pass and others to transcend. - From the Antiope of Euripides, Frag. 183. - - -

-

For example, he that reads much endeavors to excel in - history; the grammarian, in the artificial couching of - words; the traveller is full of his geography. But all - these surplusages are to be avoided with great caution, - lest men, intoxicated therewith, grow fond of their old infirmities, and return to their former freaks, like beasts that - cannot be driven from their haunts. Cyrus therefore, yet - a young stripling, was most worthy of admiration, who - would never challenge his equals and playfellows to any - exercise wherein he excelled, but to such only wherein he - knew himself to be inferior; unwilling that they should - fret for the loss of the prize which he was sure to win, - and loath to lose what he could himself gain from the - others' better skill.

-

On the other side, the profuse talker is of such a disposition that, if any discourse happen from which he might - be able to learn something and inform his ignorance, that - he refuses and rejects, nor can you hire him even to hold - his tongue; but after his rolling and restless fancy has - mustered up some few obsolete and all-to-be-tattered rhapsodies - - - - to supply his vanity, out he flings them, as if he - were master of all the knowledge in the world. Just like - one amongst us who, having read two or three of Ephorus's - books, tired all men's ears, and spoiled and brake up all - the feasts and societies wherever he came, with his continual relations of the battle of Leuctra and the consequences of it; by which means he got himself a nickname, - and every one called him Epaminondas.

- - -

But this is one of the least inconveniences of this - infirmity ; and indeed we ought to make it one step towards - the cure, to turn this violent vein of twattling upon such - subjects as those. For such a loquacity is less a nuisance - when it superabounds in what belongs to humane literature. It would be well also that the sort of people who - are addicted to this vice should accustom themselves to - write upon some subject or other, and to dispute of certain - questions apart. For Antipater the Stoic, as we may - probably conjecture, either not being able or else unwilling - to come into dispute with Carneades, vehemently inveighing against the Stoics, declined to meet him fairly in the - schools, yet would be always writing answers against him; - and because he filled whole volumes full of contradictory - arguments, and still opposed him with assertions that only - made a noise, he was called Calamoboas, as one that made - a great clamor with his pen to no purpose. So it is very - probable that such fighting with their own shadows, and - exclaiming one against another apart by themselves, driving - and restraining them from the multitude, would render - them gradually more tolerable and sociable in civil company; as curs, after they have once discharged their fury - upon sticks and stones, become less fierce towards men. - It would be always of great importance to them to converse with their superiors and elders; for that the awful - reverence and respect which they bear to their dignity and - gravity may accustom them in time to silence.

- -

And it would be evermore expedient to intermix and involve with these exercises this manner of ratiocination - with ourselves, before we speak, and at the very moment - that the words are ready to break out of our mouths: - What is this which I would say, that presses so hard to be - gone? For what reason would this tongue of mine so fain - be talking? What good shall I get by speaking, What - mischief shall I incur by holding my peace? For we are - not to case and discharge ourselves of our words, as if they - were a heavy burthen that overloaded us; for speech remains as well when uttered as before; but men either - speak in behalf of themselves when some necessity compels them, or for the benefit of those that hear them, or - else to recreate one another with the delights of converse, - on purpose to mitigate and render more savory, as with - salt, the toils of our daily employments. But if there be - nothing profitable in speaking, nothing necessary to them - that hear what is said, nothing of satisfaction or delight, - what need is there it should be spoken? For words may - be in vain and to no purpose, as well as deeds. But after - and above all that has been said, we ought always to bear - in remembrance, and always to have at our tongue's end, - that saying of Simonides, that he had often repented him - of talking, but never of keeping silent. Then as for exercise, we must believe it to be a matter of great importance, as being that which overcomes and masters all things; - considering what watchful care and even toil and labor - men will undergo to get rid of an old cough or hiccough. - But silence and taciturnity not only never cause a dry - throat, as Hippocrates observes, but are altogether free - from pain and sorrow.

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The tongue of one man prevented Rome from recovering her freedom by the destruction of Nero. For there was but one night to pass before Nero was to be murdered on the morrow, all things being ready prepared and agreed on for that purpose. But in the mean time it happened that he who had undertaken to execute the act, as he was going to the theatre, seeing one of those poor creatures that were bound and pinioned, just ready to be led before Nero, and hearing the fellow bewail his hard fortune, gathered up close to him, and whispered the poor fellow in the ear: Pray only, honest friend, said he, that thou mayest but escape this day; to-morrow thou shalt give me thanks. Presently the fellow taking hold of this enigmatical speech, and calling to mind the vulgar saying, that he is a fool who lets slip a bird in the hand for a bird in the bush, preferred the surer to the juster way of saving himself, and presently declared to Nero what that man had whispered in his ear. Immediately the whisperer was laid hold of, and hurried away to the place of torture, where by racking, searing, and scourging he was constrained, poor miserable creature, to confess that by force which before he had discovered without any compulsion at all.

Zeno, that he might not be compelled by the tortures of his body to betray, against his will, the secrets entrusted in his breast, bit off his tongue, and spit it in the tyrant’s face. Notorious also was the example of Leaena, and signal the reward which she had for being true to her trust and constant in her taciturnity. She was a courtesan with whom Harmodius and Aristogiton were very familiar; and for that reason they had imparted to her the great hopes which they had upon the success of the conspiracy against the tyrants, wherein they were so deeply engaged; while she on the other side, having drunk freely of the noble cup of love, had been initiated into their secrets through the God of Love; and she failed not of her vow. For the two paramours being taken and put to death after they had failed in their enterprise, she was also apprehended and put to the torture, to force out of her a discovery of the rest of the accomplices; but all the torments and extremities they could exercise upon her body could not prevail to make her discover so much as one person; whereby she manifested to the world that the two gentlemen, her friends, had done nothing misbecoming their descent, in having bestowed their affections upon such a woman. For this reason the Athenians, as a monument of her virtue, set up a lioness (which the name Leaena signifies) in brass, without a tongue, just at the entrance into the Acropolis; by the stomachful courage of that beast signifying to posterity the invincible resolution of the woman; and by making it without a tongue, denoting her constancy in keeping the secret with which she was entrusted. For never any word spoken did so much good, as many locked up in silence. Thus at one time or other a man may utter what heretofore has been kept a secret; but when a secret is once blurted forth, it can never be recalled; for it flies abroad, and spreads in a moment far and near. And hence it is that we have men to teach us to speak, but the Gods are they that teach us silence; silence being the first thing commanded upon our first initiation into their divine ceremonies and sacred mysteries. And therefore it is that Homer makes Ulysses, whose eloquence was so charming, to be the most silent of men; and the same virtue he also attributes to his son, to his wife, and also to his nurse. For thus you hear her speaking: Safe, as in hardened steel or sturdy oak, Within my breast these secrets will I lock. And Ulysses himself, sitting by Penelope before he discovered himself, is thus brought in: His weeping wife with pity he beheld, Although not willing yet to be revealed. lie would not move his eyes, but kept them fast, Like horn or steel within his eyebrows placed.Odyss. XIX. 494 and 204. So powerfully possessed with continence were both his tongue and lips; and having all the rest of his members so obedient and subject to his reason, he commanded his eye not to weep, his tongue not to speak a word, and his heart neither to pant nor tremble. So was his suffering heart confined To give obedience to his mind;Odyss. XX. 23. his reason penetrating even to those inward motions, and subduing to itself the blood and vital spirits. Such were many of the rest of his followers. For though they were dragged and haled by Polyphemus, and had their heads dashed against the ground, they would not confess a word concerning their lord and master Ulysses, nor discover the long piece of wood that was put in the fire and prepared to put out his eye; but rather suffered themselves to be devoured raw than to disclose any one of their master’s secrets; which was an example of fidelity and reservedness not to be paralleled. Pittacus therefore did very well, who, when the king of Egypt sent him an oblation-beast, and ordered him to take out and set apart the best and worst piece of it, pulled out the tongue and sent to him, as being the instrument of many good things as well as the instrument of the greatest evils in the world.

Ino therefore, in Euripides, frankly extolling herself, says: I know both when and where my tongue to hold, And when with safety to be freely bold.Eurip. Ino, Frag. 417. For they that are brought up under a truly generous and royal education learn first to be silent, and then to talk. And therefore King Antigonus, when his son asked him when they should discamp, replied, What! art thou afraid of being the only man that shall not hear the trumpet? So loath was he to trust him with a secret, to whom he was to leave his kingdom; teaching him thereby, when he came to command another day, to be no less wary and sparing of his speech. Metellus also, that old soldier, being asked some such question about the intended march of his army, If I thought, said he, that my shirt were privy to this secret, I would pull it off and throw it into the fire. Eumenes also, when he heard that Craterus was marching with his forces against him, said not a word of it to his best friend, but gave out all along that it was Neoptolemus; for him his soldiers contemned, but they admired Craterus’s fame and virtue; but nobody knew the truth but Eumenes himself. Thereupon joining battle, the victory fell to their side, and they slew Craterus, not knowing whom he was till they found him among the slain. So cunningly did taciturnity manage this combat, and conceal so great an adversary; so that the friends of Eumenes admired rather than reproved him for not telling them beforehand. For indeed, should a man be blamed in such a case, it is better for him to be accused after victory obtained by his distrust, than to be obliged to blame others after an overthrow because he has been too easy to impart his secrets.

-

Nay, what man is he that dares take upon him the freedom to blame another for not keeping the secret which he himself has revealed to him? For if the secret ought not to have been divulged, it was ill done to break it to another; but if, after thou hast let it go from thyself, thou wouldst have another keep it in, surely it is a great argument that thou hast more confidence in another than in thyself; for, if he be like thyself, thou art deservedly lost; if better, then thou art miraculously saved, as having met with a person more faithful to thee than thou art to thy own interest. But thou wilt say, he is my friend. Very good: yet this friend of mine had another, in whom he might confide as much as I did in him; and in like manner his friend another, to the end of the chapter. And thus the secret gains ground, and spreads itself by multiplication of babbling. For as a unit never exceeds its bounds, but always remains one, and is therefore called a unit; but the next is two, which contains the unlimited principle of diversity,—for it straightway departs from out of itself (as it were) and by doubling turns to a plurality,—so speech abiding in the first person’s thoughts may truly be called a secret; but being communicated to another, it presently changes its name into common rumor. This is the reason that Homer gives to words the epithet of winged; for he that lets a bird go out of his hand does not easily catch her again; neither is it possible for a man to recall and cage again in his breast a word let slip from his mouth;See Euripides, Frag. 1031. for with light wings it fetches many a compass, and flutters about from one quarter to another in a moment. The course of a ship may well be stayed by cables and anchors, which else would spoon away before a fresh gale of wind; but there is no fist riding or anchor-hold for speech, when once let loose as from a harbor; but being whirled away with a sonorous noise and loud echo, it carries off and plunges the unwary babbler into some fatal danger. For soon a little spark of fire, let fly, May kindle Ida’s wool, so thick and high What one man to his seeming fiend lets go, Whole cities may with ease enquire and know.Eurip. Ino, Frag. 415.

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Nay, what man is he that dares take upon him the freedom to blame another for not keeping the secret which he himself has revealed to him? For if the secret ought not to have been divulged, it was ill done to break it to another; but if, after thou hast let it go from thyself, thou wouldst have another keep it in, surely it is a great argument that thou hast more confidence in another than in thyself; for, if he be like thyself, thou art deservedly lost; if better, then thou art miraculously saved, as having met with a person more faithful to thee than thou art to thy own interest. But thou wilt say, he is my friend. Very good: yet this friend of mine had another, in whom he might confide as much as I did in him; and in like manner his friend another, to the end of the chapter. And thus the secret gains ground, and spreads itself by multiplication of babbling. For as a unit never exceeds its bounds, but always remains one, and is therefore called a unit; but the next is two, which contains the unlimited principle of diversity,—for it straightway departs from out of itself (as it were) and by doubling turns to a plurality,—so speech abiding in the first person’s thoughts may truly be called a secret; but being communicated to another, it presently changes its name into common rumor. This is the reason that Homer gives to words the epithet of winged; for he that lets a bird go out of his hand does not easily catch her again; neither is it possible for a man to recall and cage again in his breast a word let slip from his mouth;See Euripides, Frag. 1031. for with light wings it fetches many a compass, and flutters about from one quarter to another in a moment. The course of a ship may well be stayed by cables and anchors, which else would spoon away before a fresh gale of wind; but there is no fist riding or anchor-hold for speech, when once let loose as from a harbor; but being whirled away with a sonorous noise and loud echo, it carries off and plunges the unwary babbler into some fatal danger. For soon a little spark of fire, let fly, May kindle Ida’s wool, so thick and high What one man to his seeming fiend lets go, Whole cities may with ease enquire and know.Eurip. Ino, Frag. 415.

The Senate of Rome had been debating among themselves a certain piece of secrecy for several days, which caused the matter to be so much the more suspected and listened after. Whereupon a certain Roman lady, discreet enough in other things, but yet a woman, laid at her husband day and night, and mournfully importuned him what the secret might be. Oaths, you may be sure, she was ready to make, and to curse herself if ever she revealed whatever he should tell; nor was she wanting in tears, and many moist complaints of her being a woman so little to be trusted by a husband. The Roman thus beset, yet willing in some measure to make trial of her fidelity and convince her of her folly, Thou hast overcome me, wife, said he, and now I’ll tell thee a most dreadful and prodigious thing. We were advertised by the priests, that a lark was seen flying in the air, with a golden helmet upon her head and a spear in one of her claws; now we are consulting with the augurs or soothsayers about this portent, whether it be good or bad. But keep it to thyself, for it may be of great concernment for the commonwealth. Having so said, he walked forth toward the market-place. No sooner was he gone, but his wife caught hold of the first of her maids that entered the room, and then striking her breast and tearing her hair, Woe is me, said she, for my poor husband and dearest country! What will become of us?—prompting the maid, as if she were desirous that she should say to her, Why? What is the matter, mistress? Upon which she presently unfolded all that her husband had told her; nay, she forgot not the common burden with which all twattle-baskets conclude their stories; But, hussy, said she, for your life, be sure you say not a word of this to any soul living. The wench was no sooner got out of her mistress’s sight, but meeting with one of her fellow-servants that had little to do, to her she unbosoms herself; she, big with the news, with no less speed runs away to her sweetheart, who was come to give her a visit, and without any more to do tells him all. By this means the story flew about the marketplace before the first deviser of it could get thither. Presently one of his acquaintance meeting him asked, Did ye come straight from your house? Without stop or stay, replied the other. And did ye hear nothing? says his friend. Why? quoth the other, Is there any news? Oh! quoth his friend, a lark has been seen flying in the air, with a golden helmet upon her head and a spear in her claw, and the Senate is summoned to consult about it. Upon which the gentleman, smiling: God a mercy, wife, quoth he, for being so nimble! One would have thought I might have got into the market-place before a story so lately told thee; but I see ’twas not to be done. Thereupon meeting with some of the senators, he soon delivered them out of their pain. However, being resolved to take a slight revenge of his wife, making haste home, Wife, said he, thou hast undone me; for it is found out that the great secret I told thee was first divulged out of my house; and now must I be banished from my native country for your wicked gaggling tongue. At first his wife would have denied the matter, and put it off from her husband by telling him there were three hundred more besides himself that heard the thing, and why might not one of those divulge it as well as he? But he bade her never tell him of three hundred more, and told her it was an invention of his own framing to try her and to avoid her importunity. Thus this Roman safely and cautiously made the experiment of his wife’s ability to keep a secret; as when we pour into a cracked and leaky vessel, not wine nor oil, but water only.

But Fulvius, one of Augustus Caesar’s minions and favorites, once heard the emperor deploring the desolation of his family, in regard his two grandchildren by his daughter were both dead, and Postumius, who only remained alive, upon an accusation charged against him was confined to banishment, so that he was forced to set up his wife’s son to succeed him in the empire, yet upon more compassionate thoughts, signifying his determination to recall Postumius from exile. This Fulvius hearing related the whole to his wife, and she to Livia. Livia sharply expostulated the matter with Caesar; wherefore, seeing he had projected the thing so long before, he did not send for his daughter’s son at first, but exposed her to the hatred and revenge of him that he had determined to be his successor. The next morning Fulvius coming into Augustus’s presence, and saluting him with Hail, O Caesar! Caesar retorted upon him, God send thee more wit, Fulvius. He, presently apprehending the meaning of the repartee, made haste home again; and calling for his wife, Caesar understands, said he. that I have discovered his secret counsels, and therefore I am resolved to lay violent hands upon myself. And justly too, said she, thou dost deserve to die, since having lived so long with me, thou didst not know the lavishness of my tongue, and how unable I was to keep a secret. However, suffer me to die first. And with that, snatching the sword out of her husband’s hands, she slew herself before his face.

Truly therefore was it said by Philippides the comedian, who being courteously and familiarly asked by King Lysimachus, what he should bestow upon him of all the treasure that he had, made answer, Any thing, O King, but your secrets.

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But there is another vice no less mischievous that attends garrulity, called Curiosity. For there are a sort of people that desire to hear a great deal of news, that they may have matter enough to tattle abroad; and these are the most diligent in the world to pry and dive into the secrets of others, that they may enlarge and aggravate their own loquacity with new stories and fooleries. And then they are like children, that neither can endure to hold the ice in their hands nor will let it go; or rather they may be said to lodge other men’s secrets in their bosoms, like so many serpents, which they are not able to keep there long, because they eat their way through. It is said that the fish called the sea-needle and vipers rive asunder and burst themselves when they bring forth; in like manner, secrets, dropping from the mouths of those that cannot contain them, destroy and overthrow the revealers. Seleucus Callinicus, having lost his whole army in a battle fought with the Galatians, threw off his royal diadem, and flew away full speed on a horse with three or four attendants, wandering through by-roads and deserts, till at last he began to faint for want of food. At length coming to a certain countryman’s house, and finding the owner himself within, he asked him for a little bread and water; which the countryman not only readily fetched him, but what else his ground would afford he very liberally and plentifully set before the king and his companions, making them all as heartily welcome as it was possible for him to do. At length, in the midst of their cheer, he knew the king’s face. This overjoyed the man to such a degree,—that he should have the happiness to relieve the king in his necessity,—that he was not able to contain himself or dissemble his knowledge of the king; but after he had rode a little way with him and came to take his leave; Farewell, King Seleucus, said the poor man. But then the king, stretching forth his right hand and pulling his host to his breast, as if he had intended to kiss him, nodded to one of his followers to strike off the countryman’s head with his sword. E’en while he speaks, his head rolls in the dust.Il. X. 457. Whereas if he could but have held his peace and mastered his tongue for a little while, till the king, as afterwards he did, had recovered his good fortune and grandeur, he had been doubtless better rewarded for his silence than he was for his hospitality. And yet this poor man had some colorable excuse for letting his tongue at liberty; that is to say, his hopes, and the kindness he had done the king.

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But there is another vice no less mischievous that attends garrulity, called Curiosity. For there are a sort of people that desire to hear a great deal of news, that they may have matter enough to tattle abroad; and these are the most diligent in the world to pry and dive into the secrets of others, that they may enlarge and aggravate their own loquacity with new stories and fooleries. And then they are like children, that neither can endure to hold the ice in their hands nor will let it go; or rather they may be said to lodge other men’s secrets in their bosoms, like so many serpents, which they are not able to keep there long, because they eat their way through. It is said that the fish called the sea-needle and vipers rive asunder and burst themselves when they bring forth; in like manner, secrets, dropping from the mouths of those that cannot contain them, destroy and overthrow the revealers. Seleucus Callinicus, having lost his whole army in a battle fought with the Galatians, threw off his royal diadem, and flew away full speed on a horse with three or four attendants, wandering through by-roads and deserts, till at last he began to faint for want of food. At length coming to a certain countryman’s house, and finding the owner himself within, he asked him for a little bread and water; which the countryman not only readily fetched him, but what else his ground would afford he very liberally and plentifully set before the king and his companions, making them all as heartily welcome as it was possible for him to do. At length, in the midst of their cheer, he knew the king’s face. This overjoyed the man to such a degree,—that he should have the happiness to relieve the king in his necessity,—that he was not able to contain himself or dissemble his knowledge of the king; but after he had rode a little way with him and came to take his leave; Farewell, King Seleucus, said the poor man. But then the king, stretching forth his right hand and pulling his host to his breast, as if he had intended to kiss him, nodded to one of his followers to strike off the countryman’s head with his sword. E’en while he speaks, his head rolls in the dust.Il. X. 457. Whereas if he could but have held his peace and mastered his tongue for a little while, till the king, as afterwards he did, had recovered his good fortune and grandeur, he had been doubtless better rewarded for his silence than he was for his hospitality. And yet this poor man had some colorable excuse for letting his tongue at liberty; that is to say, his hopes, and the kindness he had done the king.

But most of your twattlers, without any cause or pretence at all, destroy themselves; as it happened when certain fellows began to talk pretty freely in a barber’s shop concerning the tyranny of Dionysius, that it was as secure and inexpugnable as a rock of adamant: I wonder, quoth the barber, laughing, that you should talk these things before me concerning Dionysius, whose throat is almost every day under my razor. Which scurrilous freedom of the barber being related to the tyrant, he caused him forthwith to be crucified. And indeed the generality of barbers are a prating generation of men; in regard the most loquacious praters usually resort to their shops, and there sit prattling; from whence the barbers also learn an ill habit of twattling. Pleasant therefore was the answer of Archelaus to the barber who, after he had cast the linen toilet about his shoulders, put this question to him, How shall I trim your majesty; In silence, quoth the king. It was a barber that first reported the news of the great overthrow which the Athenians received in Sicily; for being the first that heard the relation of it in the Piraeus, from a servant of one of those who had escaped out of the battle, he presently left his shop at sixes and sevens, and flew into the city as fast as his heels could carry him, For fear some other should the honor claim Of being first, when he but second came.I. XXII. 207. Now you may be sure that the first spreader of this news caused a great hubbub in the city, insomuch that the people, thronging together in the market-place, made diligent enquiry for the first divulger. Presently the barber was brought by head and shoulders to the crowd, and examined; but he could give no account of his author, only one that he never saw or knew in his life before had told him the news. Which so incensed the multitude, that they immediately cried out, To the rack with the traitor, tie the lying rascal neck and heels together. This is a mere story of the rogue’s own making. Who heard it? Who gave any credit to it beside himself? At the same instant the wheel was brought out, and the poor barber stretched upon it,—not to his ease, you may be sure. And then it was, and not before, that the news of the defeat was confirmed by several that had made a hard shift to escape the slaughter. Upon which the people scattered every one to his own home, to make their private lamentation for their particular losses, leaving the unfortunate barber bound fast to the wheel; in which condition he continued till late in the evening, before he was let loose. Nor would this reform the impertinent fool; for no sooner was he at liberty but he would needs be enquiring of the executioner, what news, and what was reported of the manner of Nicias the general’s being slain. So inexpugnable and incorrigible a vice is loquacity, gotten by custom and ill habit, that they cannot leave it off, though they were sure to be hanged.

And yet we find that people have the same antipathy against divulgers of bad tidings, as they that drink bitter and distasteful potions have against the cups wherein they drank them. Elegant therefore is the dispute in Sophocles between the messenger and Creon: MESSENGER. By what I tell and what you hear, Do I offend your heart or ear? CREON. Why so inquisitive to sound My grief, and search the painful wound? MESSENGER. My news afflicts thy ears, I find, But ’tis the fact torments thy mind.Soph. Antigone, 317. Thus they that bring us bad tidings are as bad as they who are the authors of our misery; and yet there is no restraining or correcting the tongue that will run at random.

It happened that the temple of Minerva in Lacedaemon called Chalcioecus was robbed, and nothing but an earthen pitcher left behind; which caused a great concourse of people, where every one spent his verdict about the empty pitcher. Gentlemen, says one, pray give me leave to tell ye my opinion concerning this pitcher. I am apt to believe, that these sacrilegious villains, before they ventured upon so dangerous an attempt, drank each of them a draught of hemlock juice, and then brought wine along with them in this pitcher; to the end that, if it were their good hap to escape without being apprehended, they might soon dissolve and extinguish the strength and vigor of the venom by the force of the wine unmixed and pure; but if they should be surprised and taken in the fact, that then they might die without feeling any pain under the torture of the rack. Having thus said, the people, observing so much forecast and contrivance in the thing, would not be persuaded that any man could have such ready thoughts upon a bare conjecture, but that he must know it to be so. Thereupon, immediately gathering about him, one asked who he was; another, who knew him; a third, how he came to be so much a philosopher. And at length, they did so sift and canvass and fetch him about, that the fellow confessed himself to be one of those that committed the sacrilege.

And were not they who murdered the poet Ibycus discovered after the same manner, as they sat in the theatre? For as they were sitting there under the open sky to behold the public pastimes, they observed a flock of cranes flying over their heads; upon which they whispered merrily one to another, Look, yonder are the revengers of Ibycus’s death. Which words being overheard by some that sat next them,—in regard that Ibycus had been long missing but could not be found, though diligent search had been made after him,—they presently gave information of what they had heard to the magistrates. By whom being examined and convicted, they suffered condign punishment, though not betrayed by the cranes, but by the incontinency of their own tongues, and by an avenging Erinnys hovering over their heads and constraining them to confess the murder. For as in the body, wounded and diseased members draw to themselves the vicious humors of the neighboring parts; in like manner, the unruly tongues of babblers, infested (as it were) with inflammations where a sort of feverish pulses continually lie beating, will be always drawing to themselves something of the secret and private concerns of other men. And therefore the tongue ought to be environed with reason, as with a rampart perpetually lying before it, like a mound, to stop the overflowing and slippery exuberance of impertinent talk; that we may not seem to be more silly than geese, which, when they take their flight out of Cilicia over the mountain Taurus, which abounds with eagles, are reported to carry every one a good big stone in their bills, instead of a bridle or barricade, to restrain their gaggling. By which means they cross those hideous forests in the night-time undiscovered.

Now then if the question should be asked, Which are the worst and most pernicious sort of people? I do not believe there is any man that would omit to name a traitor. By treason it was that Euthycrates covered the uppermost story of his house with Macedonian timber, according to the report of Demosthenes; that Philocrates, having received a good sum of money, spent it upon whores and fish; and that Euphorbus and Philagrus, who betrayed Eretria, were so well rewarded by the king with ample Possessions. But a prattler is a sort of traitor that no man needs to hire, for that he offers himself officiously and of his own accord. Nor does he betray to the enemy either horse or walls; but whatever he knows of public or private concerns requiring the greatest secrecy, that he discloses, whether it be in courts of judicature, in conspiracies, or management of state affairs, ’tis all one; he expects not so much as the reward of being thanked for his pains; nay, rather he will return thanks to them that give him audience. And therefore what was said upon a certain spendthrift that rashly and without any discretion wasted his own estate by his lavish prodigality to others, Thou art not liberal; ’tis a disease Of vainly giving, which does thee possess; ’Tis all to please thyself, what thou dost give,From Epicharmus. may well be retorted upon a common prattler: Thou art no friend, nor dost to me impart, For friendship’s sake, the secrets of thy heart; But as thy tongue has neither bolt nor lock, ’Tis thy disease, that thou delight’st to talk.

Nor would I have the reader think that what has hitherto been said has been discoursed so much to blame as to cure that vicious and infectious malady of loquaciousness. For though we surmount and vanquish the vices of the mind by judgment and exercise, yet must the judgment precede. For no man will accustom himself to avoid and, as it were, to extirpate out of his soul those vices, unless he first abominate them. Nor can we ever detest those evil habits of the mind as we ought to do, but when we rightly judge by reason’s light of the prejudice they do us, and the ignominy we sustain thereby. For example, we consider and find that these profuse babblers, desirous of being beloved, are universally hated; while they study to gratify, they become troublesome; while they seek to be admired, they are derided. If they aim at profit, they lose all their labor; in short, they injure their friends, advantage their enemies, and undo themselves. And therefore the first remedy and cure for this spreading malady will be this, to reckon up all the shameful infamies and disasters that attend it.

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The second remedy is to take into serious consideration the practice of the opposite virtue, by always hearing, remembering, and having ready at hand the due praises and encomiums of reservedness and taciturnity, together with the majesty, sanctimony, and mysterious profoundness of silence. Let them consider how much more beloved, how much more admired, how far they are reputed to excel in prudence, who deliver their minds in few words, roundly and sententiously, and contract a great deal of sense within a small compass of speech, than such as fly out into voluminous language, and suffer their tongues to run before their wit. The former are those whom Plato so much praises, and likens unto skilful archers, darting forth their sentences thick and close, as it were crisped and curled one within another. To this same shrewdness of expression Lycurgus accustomed his fellow-citizens from their childhood by the exercise of silence, contracting and thickening their discourse into a compendious delivery. For as the Celtiberians make steel of iron by burying it in the ground, thereby to refine it from the gross and earthy part, so the Laconic way of speech has nothing of bark upon it, but by cutting off all superfluity of words, it becomes steeled and sharpened to pierce the understanding of the hearers. So their consciousness of language, so ready to turn the edge to all manner of questions, became natural by their extraordinary practice of silence. And therefore it would be very expedient for persons so much given to talk, always to have before their eyes the short and pithy sayings of those people, were it only to let them see the force and gravity which they contain. For example: The Lacedaemonians to Philip; Dionysius in Corinth. And when Philip wrote thus to the Spartans: If once I enter into your territories, I will destroy ye all, never to rise again; they answered him with the single word, If. To King Demetrius exclaiming in a great rage, What! have the Spartans sent me but one ambassador? the ambassador nothing terrified replied, Yes; one to one. Certainly they that spoke short and concisely were much admired by the ancients. Therefore the Amphictyons gave order, not that the Iliad or the Odyssey or Pindar’s paeans should be written upon Pythian Apollo’s temple; but Know thyself; Nothing too much; Give sureties, and mischief is at hand. So much did they admire conciseness of speech, comprehending full sense in so much brevity, made solid as it were by the force of a hammer. Does not the Deity himself study compendious utterance in the delivery of his oracles? Is he not therefore called Loxias,The name Loxias is usually derived from λοξός, indirect. (G.) because he avoids rather loquacity than obscurity? Are not they that signify their meaning by certain signs, without words, in great admiration and highly applauded Thus Heraclitus, being desired by his fellow-citizens to give them his opinion concerning Concord, ascended the public pulpit, and taking a cup of cold water into his hand, first sprinkled it with a little flour, then stirring it with a sprig of pennyroyal, drank it off, and so came don again; intimating thereby, that if men would but be contented with what was next at hand, without longing after dainties and superfluities, it would be an easy thing for cities to live in peace and concord one with another.

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The second remedy is to take into serious consideration the practice of the opposite virtue, by always hearing, remembering, and having ready at hand the due praises and encomiums of reservedness and taciturnity, together with the majesty, sanctimony, and mysterious profoundness of silence. Let them consider how much more beloved, how much more admired, how far they are reputed to excel in prudence, who deliver their minds in few words, roundly and sententiously, and contract a great deal of sense within a small compass of speech, than such as fly out into voluminous language, and suffer their tongues to run before their wit. The former are those whom Plato so much praises, and likens unto skilful archers, darting forth their sentences thick and close, as it were crisped and curled one within another. To this same shrewdness of expression Lycurgus accustomed his fellow-citizens from their childhood by the exercise of silence, contracting and thickening their discourse into a compendious delivery. For as the Celtiberians make steel of iron by burying it in the ground, thereby to refine it from the gross and earthy part, so the Laconic way of speech has nothing of bark upon it, but by cutting off all superfluity of words, it becomes steeled and sharpened to pierce the understanding of the hearers. So their consciousness of language, so ready to turn the edge to all manner of questions, became natural by their extraordinary practice of silence. And therefore it would be very expedient for persons so much given to talk, always to have before their eyes the short and pithy sayings of those people, were it only to let them see the force and gravity which they contain. For example: The Lacedaemonians to Philip; Dionysius in Corinth. And when Philip wrote thus to the Spartans: If once I enter into your territories, I will destroy ye all, never to rise again; they answered him with the single word, If. To King Demetrius exclaiming in a great rage, What! have the Spartans sent me but one ambassador? the ambassador nothing terrified replied, Yes; one to one. Certainly they that spoke short and concisely were much admired by the ancients. Therefore the Amphictyons gave order, not that the Iliad or the Odyssey or Pindar’s paeans should be written upon Pythian Apollo’s temple; but Know thyself; Nothing too much; Give sureties, and mischief is at hand. So much did they admire conciseness of speech, comprehending full sense in so much brevity, made solid as it were by the force of a hammer. Does not the Deity himself study compendious utterance in the delivery of his oracles? Is he not therefore called Loxias,The name Loxias is usually derived from λοξός, indirect. (G.) because he avoids rather loquacity than obscurity? Are not they that signify their meaning by certain signs, without words, in great admiration and highly applauded Thus Heraclitus, being desired by his fellow-citizens to give them his opinion concerning Concord, ascended the public pulpit, and taking a cup of cold water into his hand, first sprinkled it with a little flour, then stirring it with a sprig of pennyroyal, drank it off, and so came don again; intimating thereby, that if men would but be contented with what was next at hand, without longing after dainties and superfluities, it would be an easy thing for cities to live in peace and concord one with another.

Scilurus, king of the Scythians, left fourscore sons behind him; who, when he found the hour of death approaching, ordered them to bring him a bundle of small javelins, and then commanded every one singly to try whether lie could break the bundle, as it was, tied up altogether; which when they told him it was impossible for them to do, he drew out the javelins one by one, and brake them all himself with case; thereby declaring that, so long as they kept together united and in concord, their force would be invincible, but that by disunion and discord they would enfeeble each other, and render their dominion of small continuance.

He then, that by often repeating and reflection shall enure himself to such precedents as these, may in time perhaps be more delighted with these short and conclusive apophthegms than with the exorbitances of loose and lavish discourse. For my own part, I must acknowledge that I am not a little ashamed of myself, when I call to mind that same domestic servant of whom I am now going to speak, and consider how great a thing it is to advise before a man speaks, and then to be able to maintain and stick to what he has resolved upon.

Pupius Piso, the rhetorician, being unwilling to be disturbed with much talk, gave orders to his servants to answer to such questions only as he should ask them, and say no more. Then having a design to give an entertainment to Clodius, at that time magistrate, he ordered him to be invited, and provided a splendid banquet for him, as in all probability he could do no less. At the time appointed several other guests appeared, only they waited for Clodius’s coming, who tarried much longer than was expected; so that Piso sent his servant several times to him, to know whether he would be pleased to come to supper or no. Now when it grew late and Piso despaired of his coming, What! said he to his servant, did you call him? Yes, replied the servant. Why then does he not come away? Because he told me he would not come. Why did you not tell me so before? Because, sir, you never asked me the question. This was a Roman servant. But an Athenian servant, while he is digging and delving, will give his master an account of the articles and capitulations in a treaty of peace. So strangely does custom prevail in all things, of which let us now discourse.

diff --git a/data/tlg0007/tlg101/tlg0007.tlg101.perseus-grc1.tracking.json b/data/tlg0007/tlg101/tlg0007.tlg101.perseus-grc1.tracking.json deleted file mode 100644 index 9dc945fa6..000000000 --- a/data/tlg0007/tlg101/tlg0007.tlg101.perseus-grc1.tracking.json +++ /dev/null @@ -1,14 +0,0 @@ -{ - "epidoc_compliant": false, - "fully_unicode": true, - "git_repo": "canonical-greekLit", - "has_cts_metadata": false, - "has_cts_refsDecl": false, - "id": "2008.01.0286", - "last_editor": "", - "note": "", - "src": "texts/sdl/Plutarch/plut.101_teubner_gk.xml", - "status": "migrated", - "target": "canonical-greekLit/data/tlg0007/tlg101/tlg0007.tlg101.perseus-grc1.xml", - "valid_xml": true -} \ No newline at end of file diff --git a/data/tlg0007/tlg101/tlg0007.tlg101.perseus-grc1.xml b/data/tlg0007/tlg101/tlg0007.tlg101.perseus-grc1.xml deleted file mode 100644 index 2d6f202d5..000000000 --- a/data/tlg0007/tlg101/tlg0007.tlg101.perseus-grc1.xml +++ /dev/null @@ -1,1199 +0,0 @@ - - - - -De garrulitate -Machine readable text -Plutarch -Gregorius N. Bernardakis -Perseus Project, Tufts University -Gregory Crane - -Prepared under the supervision of -Lisa Cerrato -William Merrill -Elli Mylonas -David Smith - -The National Endosment for the Humanities - - - -Trustees of Tufts University -Medford, MA -Perseus Project - - - - - -Plutarch -Moralia -Gregorius N. Bernardakis - -Leipzig -Teubner -1891 - -3 - - - - - - - -

optical character recognition

- - - - - - - - - - - -Greek -English - - - - -5/10 - -RS - - -tagged and parsed - - - - - - - - -

δύσκολον μὲν ἀναλαμβάνει θεράπευμα καὶ χαλεπὸν ἡ φιλοσοφία τὴν - ἀδολεσχίαν. τὸ γὰρ φάρμακον αὐτῆς, ὁ λόγος, ἀκουόντων ἐστίν· - οἱ δʼ ἀδόλεσχοι - οὐδενὸς ἁκούουσιν, ἀεὶ γὰρ λαλοῦσι. καὶ τοῦτʼ - ἔχει πρῶτον κακὸν ἡ ἀσιγησία, τὴν - ἀνηκοΐαν. κωφότης γὰρ αὐθαίρετός ἐστιν, ἀνθρώπων οἶμαι - μεμφομένων τὴν φύσιν, ὅτι μίαν μὲν γλῶτταν δύο δʼ ὦτʼ ἔχουσιν. - εἴπερ οὖν ὁ Εὐριπίδης -Εὐριπίδης] Nauck. p. - 649 καλῶς εἶπε πρὸς τὸν ἀσύνετον ἀκροατὴν - - - οὐκ ἂν δυναίμην μὴ στέγοντα πιμπλάναι, - σοφοὺς ἐπαντλῶν ἀνδρὶ μὴ σοφῷ λόγους - δικαιότερον ἄν τις εἴποι πρὸς τὸν ἀδόλεσχον -ἀδόλεσχον Stegmannus: ἀδόλεσχον μᾶλλον δὲ περὶ τοῦ ἀδολέσχου - - - οὐκ ἂν δυναίμην μὴ δεχόμενον πιμπλάναι, - σοφοὺς ἐπαντλῶν ἀνδρὶ μὴ σοφῷ λόγους· - - μᾶλλον δὲ περιαντλῶν λόγους ἀνθρώπῳ - λαλοῦντι - μὲν - πρὸς τοὺς οὐκ ἀκούοντας, μὴ ἀκούοντι δὲ τῶν λαλούντων. καὶ γὰρ - ἂν ἀκούσῃ τι βραχύ, τῆς ἀδολεσχίας ὥσπερ ἄμπωτιν λαβούσης, - τοῦτο παραχρῆμα πολλαπλάσιον ἀνταποδίδωσι. τὴν μὲν γὰρ ἐν - Ὀλυμπίᾳ - στοὰν ἀπὸ μιᾶς φωνῆς - πολλὰς ἀντανακλάσεις ποιοῦσαν ἑπτάφωνον - καλοῦσι· τῆς δʼ ἀδολεσχίας ἂν ἐλάχιστος ἅψηται λόγος, εὐθὺς - ἀντιπεριηχεῖ κινοῦσα χορδὰς τὰς ἀκινήτους - φρενῶν. -Nauck. p 907 - μήποτε γὰρ αὐτοῖς οὐκ εἰς τὴν ψυχὴν ἀλλʼ εἰς τὴν - γλῶτταν ἡ ἀκοὴ συντέτρηται. διὸ τοῖς μὲν - ἄλλοις - - ἐμμένουσιν οἱ λόγοι, τῶν δʼ ἀδολέσχων διαρρέουσιν εἶθʼ ὥσπερ - ἀγγεῖα κενοὶ φρενῶν ἤχου δὲ μεστοὶ περιίασιν.

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εἰ δʼ οὖν δοκεῖ πείρας μηδὲν ἐλλελεῖφθαι, - εἴπωμεν πρὸς τὸν ἀδόλεσχον ὦ - παῖ, σιώπα πόλλʼ ἔχει σιγὴ καλά -id. p. 147 δύο - δὲ τὰ πρῶτα καὶ μέγιστα, τὸ ἀκοῦσαι καὶ ἀκουσθῆναι· ὧν οὐδʼ - ἑτέρου τυχεῖν ἐγγίγνεται τοῖς ἀδολέσχοις, ἀλλὰ καὶ περὶ αὐτὴν - τὴν ἐπιθυμίαν ἀποδυσπετοῦσι. - τοῖς - μὲν γὰρ ἄλλοις νοσήμασι τῆς ψυχῆς, - οἷον φιλαργυρίᾳ φιλοδοξίᾳ - φιληδονίᾳ, τὸ γοῦν τυγχάνειν ὧν ἐφίενται περίεστι· τοῖς δʼ - ἀδολέσχοις τοῦτο συμβαίνει χαλεπώτατον, ἐπιθυμοῦντες γὰρ ἀκροατῶν - οὐ τυγχάνουσιν, ἀλλὰ πᾶς φεύγει προτροπάδην - κἂν ἐν ἡμικυκλίῳ τινὶ καθεζόμενοι, κἂν - περιπατοῦντες ἐν ταὐτῷ θεάσωνται προσφοιτῶντα, -προσφοιτῶντας R ταχέως ἀνάζευξιν αὑτοῖς - παρεγγυῶσι. καὶ καθάπερ ὅταν ἐν συλλόγῳ τινὶ σιωπὴ γένηται, τὸν - Ἑρμῆν ἐπεισεληλυθέναι λέγουσιν, οὕτως ὅταν εἰς συμπόσιον ἢ - συνέδριον - - γνωρίμων λάλος - εἰσέλθῃ, πάντες ἀποσιωπῶσι μὴ βουλόμενοι λαβὴν παρασχεῖν ἂν δʼ - αὐτὸς ἄρξηται διαίρειν τὸ στόμα - - πρὸ χείματος ὥστʼ ἀνὰ ποντίαν ἄκραν -βορέου -βορέου] βορέα Bergkius πνέοντος -Bergk. 3 p. - 721 - ὑφορώμενοι σάλον καὶ ναυτίαν ἐξανέστησαν. ὅθεν αὐτοῖς - συμβαίνει μήτε παρὰ δεῖπνον συγκλιτῶν -συγκλιτῶν Huttenus: συγκλίτων - - μήτε συσκήνων τυγχάνειν προθύμων, - ὅταν ὁδοιπορῶσιν ἢ πλέωσιν, ἀλλʼ ἀναγκαστῶν· πρόσκειται γὰρ - ἁπανταχοῦ, τῶν ἱματίων ἀντιλαμβανόμενος, τοῦ γενείου, -τοῦ γενείου] ἀπτόμενος τοῦ - γενείου Stegmanus τὴν πλευρὰν θυροκοπῶν τῇ - χειρί πόδες δὴ κεῖθι τιμιώτατοι Bergk. 2 p. - 425 - - κατὰ τὸν Ἀρχίλοχον, καὶ νὴ Δία κατὰ τὸν σοφὸν - Ἀριστοτέλην. καὶ γὰρ αὐτὸς ἐνοχλούμενος ὑπʼ ἀδολέσχου - καὶ - κοπτόμενος ἀτόποις τισὶ διηγήμασι, πολλάκις αὐτοῦ λέγοντος “οὐ - θαυμαστόν, Ἀριστότελες;ʼ” οὐ τοῦτο φησί “θαυμαστόν, ἀλλʼ - εἴ τις πόδας ἔχων - σὲ - ὑπομένει” ἑτέρῳ δέ τινι τοιούτῳ μετὰ πολλοὺς λόγους - εἰπόντι “κατηδολέσχηκά σου, φιλόσοφε·” “μὰ Δίʼ” εἶπεν “οὐ γὰρ προσεῖχον” καὶ γὰρ ἂν - βιάσωνται λαλεῖν οἱ ἀδόλεσχοι, παρέδωκεν αὐτοῖς ἡ ψυχὴ τὰ ὦτα - περιαντλεῖν ἔξωθεν, αὐτὴ δʼ ἐντὸς - - ἑτέρας τινὰς ἀναπτύσσει καὶ διέξεισι πρὸς αὑτὴν - φροντίδας· ὅθεν - οὔτε προσεχόντων οὔτε πιστευόντων ἀκροατῶν εὐποροῦσι. τῶν μὲν - γὰρ πρὸς τὰς συνουσίας εὐκαταφόρων ἄγονον εἶναι τὸ σπέρμα - λέγουσι, τῶν δʼ ἀδολέσχων ὁ λόγος ἀτελὴς καὶ - ἄκαρπός ἐστι. -

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καίτοι γʼ οὐδὲν οὕτως ἡ φύσις εὐερκῶς κεχαράκωκε τῶν ἐν ἡμῖν - ὡς τὴν γλῶτταν, βαλομένη φρουρὰν πρὸ αὐτῆς τοὺς ὀδόντας, ἵνʼ, - ἐὰν ἐντὸς κατατείνοντος “ἡνία σιγαλόεντα” Hom. E 226. 328 - passim τοῦ λογισμοῦ μὴ - - ὑπακούῃ μηδʼ ἀνειλῆται, δήγμασιν αὐτῆς κατέχωμεν τὴν ἀκρασίαν - αἱμάττοντες. “ἀχαλίνων” γὰρ οὐ ταμιείων οὐδʼ οἰκημάτων - ἀλλὰ ʽ “στομάτων τὸ τέλος δυστυχίαν” ὁ Εὐριπίδης -Εὐριπίδης] Bacch. 386 φησίν. οἱ δʼ - οἰκημάτων μὲν ἀθύρων καὶ βαλλαντίων ἀδέσμων μηδὲν ὄφελος - οἰόμενοι τοῖς κεκτημένοις - εἶναι, στόμασι δʼ - ἀκλείστοις καὶ ἀθύροις ὥσπερ -ὥσπερ] καὶ ὥσπερ - Stegmannus τὸ τοῦ Πόντου διὰ παντὸς ἔξω ῥέουσι - χρώμενοι , πάντων ἀτιμότατον ἡγεῖσθαι τὸν λόγον ἐοίκασιν. ὅθεν - οὐδὲ πίστιν ἔχουσιν ἧς πᾶς λόγος ἐφίεται· τὸ γὰρ οἰκεῖον - αὐτοῦ - τέλος τοῦτʼ ἐστί, πίστιν - ἐνεργάσασθαι τοῖς ἀκούουσιν ἀπιστοῦνται δʼ οἱ λάλοι, κἂν - ἀληθεύωσιν. ὥσπερ γὰρ ὁ πυρὸς εἰς ἀγγεῖον κατακλεισθεὶς. τῷ - μὲν μέτρῳ πλείων εὑρίσκεται τῇ δὲ χρείᾳ μοχθηρότερος, οὕτω - λόγος εἰς ἀδόλεσχον ἐμπεσὼν ἄνθρωπον - πολὺ ποιεῖ τοῦ ψεύδους ἐπίμετρον, ᾧ διαφθείρει τὴν πίστιν. -

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ἔτι τοίνυν τὸ μεθύειν πᾶς ἄνθρωπος αἰδήμων καὶ κόσμιος φυλάξαιτʼ - ἄν· μανίᾳ γὰρ ὁμότοιχος -ὁμότοιχος Stobaeus - 99, 27: ὁμότοιχος. Locus est sanus. - cf. Kock 2 p. 128 - μὲν ἡ ὀργὴ - κατʼ ἐνίους ἡ δὲ μέθη σύνοικος· - - μᾶλλον δὲ μανία -μανία] i. e. ἡ μέθη ἐστὶ μανία - τῷ μὲν - χρόνῳ ἥττων, τῇ δʼ αἰτίᾳ μείζων, ὅτι τὸ αὐθαίρετον αὐτῇ - πρόσεστι. τῆς δὲ μέθης οὐθὲν οὕτω - κατηγοροῦσιν ὡς τὸ περὶ τοὺς λόγους ἀκρατὲς καὶ ἀόριστον - οἶνος γάρ τʼ -οἶνος γάρ τʼ] - οἶνος γὰρ ἀνώγει ι ἠλεός - ὅς τʼ Homerus ἐφέηκε πολύφρονά - περ μάλʼ ἀεῖσαι, -Hom. ξ 463 -καὶ θʼ ἁπαλὸν γελάσαι καί τʼ ὀρχήσασθαι ἀνῆκε. - - καίτοι -καίτοι] καὶ τί mei codd. καὶ τί τὸ δεινὸν W. Nihil opus τὸ - δεινότατον, ᾠδὴ καὶ γέλως καὶ ὄρχησις, οὐδὲν ἄχρι τούτων. - -οὐδὲν ἄχρι τούτων] i. e. οὐδέν ἐστι παραβαλλόμενον τοῖς - ἐφεξῆς - - - καί τι ἔπος προέηκεν, ὅπερ τʼ ἄρρητον - ἄμεινον τοῦτʼ ἤδη δεινὸν καὶ ἐπικίνδυνον καὶ μή - ποτε τὸ ζητούμενον παρὰ τοῖς φιλοσόφοις λύων ὁ ποιητὴς - οἰνώσεως καὶ μέθης διαφορὰν εἴρηκεν, - οἰνώσεως μὲν ἄνεσιν μέθης δὲ φλυαρίαν. τὸ. γὰρ ἐν τῇ καρδίᾳ - τοῦ νήφοντος ἐπὶ τῆς γλώττης ἐστὶ τοῦ μεθύοντος, ὡς οἱ - παροιμιαζόμενοι φασιν. ὅθεν ὁ μὲν Βίας ἔν τινι πότῳ σιωπῶν καὶ - σκωπτόμενος εἰς ἀβελτερίαν - ὑπό τινος - ἀδολέσχου, “καὶ τίς ἄν” ἔφη “δύναιτο μωρὸς - ὢν ἐν οἴνῳ - σιωπᾶν;ʼ” Ἀθήνησι δέ τις ἑστιῶν πρέσβεις βασιλικοὺς - ἐφιλοτιμήθη σπουδάζουσιν αὐτοῖς συναγαγεῖν εἰς ταὐτὸ τοὺς - φιλοσόφους· χρωμένων δὲ τῶν ἄλλων κοινολογίᾳ καὶ τὰς συμβολὰς - ἀποδιδόντων, τοῦ δὲ Ζήνωνος - ἡσυχίαν ἄγοντος, φιλοφρονησάμενοι καὶ προπιόντες οἱ ξένοι “περὶ - σοῦ δὲ τί χρὴ λέγειν” ἔφασαν “ὦ Ζήνων τῷ - βασιλεῖ;ʼ” κἀκεῖνος “ἄλλο μηθέν” εἶπεν “ἢ ὅτι - πρεσβύτης ἐστὶν ἐν Ἀθήναις παρὰ πότον σιωπᾶν δυνάμενος.” οὕτω τι βαθὺ καὶ μυστηριῶδες ἡ σιγὴ - καὶ νηφάλιον, - - ἡ δὲ μέθη λάλον· ἄνουν γὰρ καὶ ὀλιγόφρον, - διὰ τοῦτο καὶ πολύφωνον. οἱ δὲ φιλόσοφοι καὶ ὁριζόμενοι τὴν - μέθην λέγουσιν εἶναι λήρησιν πάροινον· οὕτως οὐ ψέγεται τὸ - πίνειν, εἰ προσείη τῷ πίνειν τὸ σιωπᾶν· ἀλλʼ ἡ μωρολογία μέθην - ποιεῖ - τὴν οἴνωσιν. ὁ μὲν οὖν - μεθύων ληρεῖ παρʼ οἶνον, ὁ δʼ ἀδόλεσχος πανταχοῦ ληρεῖ, ἐν - ἀγορᾷ ἐν θεάτρῳ ἐν περιπάτῳ ἐν μέθῃ μεθʼ ἡμέραν νύκτωρ· - ἔστι δὲ θεραπεύων τῆς νόσου βαρύτερος, συμπλέων τῆς ναυτίας - ἀηδέστερος, ἐπαινῶν τοῦ ψέγοντος ἐπαχθέστερος. - ἥδιόν γέ τοι πονηροῖς ὁμιλοῦσιν - ἐπιδεξίοις ἢ χρηστοῖς ἀδολέσχαις. ὁ μὲν γὰρ Σοφοκλέους Νέστωρ - τὸν - Αἴαντα τραχυνόμενον τῷ λόγῳ πραΰνων ἠθικῶς τοῦτʼ εἴρηκεν - οὐ μέμφομαί σε· δρῶν γὰρ εὖ κακῶς - λέγεις· Nauck. p. - 312 - - πρὸς δὲ τὸν ἀδολέσχην οὐχ οὕτως ἔχομεν, ἀλλὰ πᾶσαν - ἔργου χάριν ἡ τῶν λόγων ἀκαιρία διαφθείρει καὶ ἀπόλλυσι.

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Λυσίας τινὶ δίκην ἔχοντι λόγον συγγράψας ἔδωκεν· ὁ δὲ πολλάκις - ἀναγνοὺς ἧκε πρὸς τὸν Λυσίαν - - ἀθυμῶν καὶ λέγων τὸ μὲν πρῶτον αὐτῷ διεξιόντι θαυμαστὸν - φανῆναι τὸν λόγον, αὖθις δὲ καὶ τρίτον ἀναλαμβάνοντι παντελῶς - ἀμβλὺν καὶ ἄπρακτον· ὁ δὲ Λυσίας γελάσας “τί οὖν” εἶπεν “οὐχ ἅπαξ μέλλεις - λέγειν αὐτὸν ἐπὶ τῶν - δικαστῶν;ʼ” καὶ σκόπει - τὴν - Λυσίου πειθὼ καὶ χάριν· κἀκεῖνον γάρ - ἐγώ φαμὶ ἰοπλοκάμων Μοισᾶν εὖ λαχεῖν. -Bergk. 3 p. 703 qui - Sapphoni verba tribuens conicit: ἔγω φᾶμι - ἰοπλόκων ι Μοισᾶν εὖ λαχέμεν. cf. Pindar. Pyth. - 1, 1 - τῶν δὲ περὶ τοῦ ποιητοῦ λεγομένων ἀληθέστατόν - ἐστιν, ὅτι μόνος Ὅμηρος τῆς τῶν ἀνθρώπων ἁψικορίας - περιγέγονεν, ἀεὶ καινὸς ὢν καὶ πρὸς χάριν ἀκμάζων· ἀλλʼ ὅμως - εἰπὼν καὶ -εἰπὼν καὶ] del. Stegmannus - ἀναφωνήσας ἐκεῖνο - περὶ αὑτοῦ, τὸ - - ἐχθρὸν δὲ μοί ἐστιν -Hom. μ 452 -αὖτις -αὖτις idem: αὖθις - ἀριζήλως - εἰρημένα μυθολογεύειν - φεύγει καὶ φοβεῖται τὸν ἐφεδρεύοντα παντὶ λόγῳ κόρον, - εἰς ἄλλα ἐξ ἄλλων διηγήματα τὴν ἀκοὴν - ἄγων καὶ τῇ καινότητι τὴν πλησμονὴν αὐτῆς - παραμυθούμενος. οἱ δʼ ἀποκναίουσι δήπου τὰ ὦτα ταῖς ταυτολογίαις - ὥσπερ παλίμψηστα διαμολύνοντες. - -

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τοῦτο τοίνυν πρῶτον ὑπομιμνήσκωμεν αὐτούς, ὅτι, καθάπερ τὸν - οἶνον ἡδονῆς ἕνεκα καὶ φιλοφροσύνης - εὑρημένον οἱ προσβιαζόμενοι πολὺν πίνειν καὶ ἄκρατον ἐνίους - εἰς ἀηδίαν καὶ παροινίαν τρέπουσιν, οὕτω τὸν λόγον ἣδιστον - ὄντα καὶ φιλανθρωπότατον συμβόλαιον οἱ χρώμενοι κακῶς καὶ - προχείρως ἀπάνθρωπον ποιοῦσι καὶ ἄμικτον, οἷς - οἴονται χαρίζεσθαι λυποῦντες καὶ ἀφʼ ὧν - -ἀφʼ ὦν] cf. Symbolas meas - θαυμάζεσθαι καταγελώμενοι καὶ διʼ ὧν φιλεῖσθαι δυσχεραινόμενοι. - ὥσπερ - οὖν ὁ τῷ κεστῷ τοὺς ὁμιλοῦντας ἀποστρέφων καὶ ἀπελαύνων - ἀναφρόδιτος, οὕτως τῷ λόγῳ λυπῶν καὶ ἀπεχθανόμενος ἄμουσός - τις καὶ - ἄτεχνός ἐστι.

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τῶν δʼ ἄλλων παθῶν καὶ νοσημάτων τὰ μέν ἐστιν ἐπικίνδυνα τὰ δὲ - μισητὰ τὰ δὲ καταγέλαστα, τῇ δʼ ἀδολεσχίᾳ - πάντα συμβέβηκε. χλευάζονται μὲν γὰρ ἐν ταῖς κοιναῖς διηγήσεσι, - μισοῦνται δὲ διὰ τὰς τῶν κακῶν προσαγγελίας, κινδυνεύουσι δὲ τῶν - ἀπορρήτων - μὴ κρατοῦντες, ὅθεν Ἀνάχαρσις ἑστιαθεὶς - παρὰ Σόλωνι καὶ κοιμώμενος, ὤφθη τὴν μὲν ἀριστερὰν - χεῖρα τοῖς μορίοις τὴν δὲ δεξιὰν τῷ στόματι προσκειμένην ἔχων· - ἐγκρατεστέρου γὰρ ᾤετο χαλινοῦ δεῖσθαι τὴν γλῶτταν, ὀρθῶς - οἰόμενος. οὐ γὰρ ἄν τις ἐξαριθμήσαιτο ῥᾳδίως ἄνδρας τοσούτους - ἀφροδισίων ἀκρασίᾳ πεπτωκότας, - ὅσας πόλεις καὶ ἡγεμονίας λόγος ἐξενεχθεὶς ἀπόρρητος - ἀναστάτους ἐποίησε. Σύλλας ἐπολιόρκει τὰς Ἀθήνας, οὐκ ἔχων - σχολὴν ἐνδιατρῖψαι χρόνον πολὺν “ἐπεὶ πόνος ἄλλος ἔπειγεν” Hom. λ 54 ἡρπακότος μὲν Ἀσίαν - Μιθριδάτου τῶν - - δὲ περὶ - Μάριον αὖθις ἐν Ῥώμῃ κρατούντων· ἀλλὰ πρεσβυτῶν τινων ἐπὶ - κουρείου διαλεγομένων ὡς οὐ φυλάττεται τὸ Ἑπτάχαλκον καὶ - κινδυνεύει τὸ ἄστυ κατʼ ἐκεῖνο ληφθῆναι τὸ μέρος, ἀκούσαντες οἱ - κατάσκοποι πρὸς τὸν Σύλλαν ἐξήγγειλαν. ὁ δʼ εὐθὺς - τὴν δύναμιν προσαγαγὼν περὶ μέσας νύκτας - εἰσήγαγε τὸ στράτευμα, καὶ μικροῦ μὲν κατέσκαψε τὴν πόλιν -τὴν πόλιν] om. mei codd. ἐνέπλησε δὲ - φόνου καὶ νεκρῶν, ὥστε τὸν Κεραμεικὸν αἵματι ῥυῆναι. χαλεπῶς - δὲ πρὸς τοὺς Ἀθηναίους ἔσχε διὰ τοὺς λόγους μᾶλλον ἢ τὰ - ἔργα· - κακῶς γὰρ αὐτὸν ἔλεγον καὶ - τὴν Μετέλλαν, ἀναπηδῶντες ἐπὶ τὰ τείχη καὶ σκώπτοντες - - συκάμινον ἔσθʼ ὁ Σύλλας ἀλφίτῳ - πεπασμένον,ʼ -cf. Vit. Sull. c. - 2 - καὶ τοιαῦτα πολλὰ φλυαροῦντες ἐπεσπάσαντο - κουφοτάτου πράγματος “λόγων” ὥς φησιν ὁ Πλάτων -Πλάτων] de Legg. p. 717 c “βαρυτάτην ζημίαν” τὴν δὲ Ῥωμαίων πόλιν ἐκώλυσεν ἐλευθέραν - γενέσθαι , Νέρωνος ἀπαλλαγεῖσαν, - - ἑνὸς ἀνδρὸς ἀδολεσχία. μία γὰρ ἦν νύξ, μεθʼ ἣν ἔδει τὸν - τύραννον ἀπολωλέναι, παρεσκευασμένων ἀπάντων · ὁ δὲ μέλλων αὐτὸν - ἀποκτιννύναι, πορευόμενος εἰς θέατρον ἰδών τινα τῶν δεδεμένων - ἐπὶ θύραις μέλλοντα προσάγεσθαι τῷ Νέρωνι καὶ τὴν - αὑτοῦ τύχην ἀποδυρόμενον, ἐγγὺς - προσῆλθεν αὐτῷ καὶ προσψιθυρίσας “εὔχου” φησὶν “ὦ - ἄνθρωπε, τὴν - σήμερον ἡμέραν παρελθεῖν μόνον, αὔριον δέ μοι - εὐχαριστήσεις.” ἁρπάσας οὖν τὸ αἰνιχθὲν ἐκεῖνος καὶ - νοήσας, οἶμαι, ὅτι - - νήπιος, ὃς τὰ ἕτοιμα λιπὼν ἀνέτοιμα - διώκει -Hesiodo tribuitur; cf. - fr. 245 ed. Rzach. τὴν βεβαιοτέραν εἵλετο σωτηρίαν πρὸ - τῆς δικαιοτέρας. ἐμήνυσε γὰρ τῷ Νέρωνι τὴν φωνὴν τἀνθρώπου· - -τἀνθρώπου *: τοῦ - ἀνθρωπου - κἀκεῖνος εὐθὺς ἀνήρπαστο, καὶ - βάσανοι καὶ πῦρ καὶ μάστιγες ἐπʼ αὐτόν, ἀρνούμενον πρὸς τὴν - ἀνάγκην ἃ χωρὶς ἀνάγκης - ἐμήνυσε.

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Ζήνων δʼ ὁ φιλόσοφος, ἵνα μηδʼ ἄκοντος αὐτοῦ πρόηταί τι τῶν - ἀπορρήτων ἐκβιαζόμενον τὸ σῶμα -σῶμα] στόμα P. Papageorgiu ταῖς - ἀνάγκαις, διαφαγὼν τὴν γλῶτταν προσέπτυσε τῷ τυράννῳ. καλὸν δὲ - καὶ Λέαινα τῆς ἐγκρατείας - - ἔχει γέρας· - ἑταίρα τῶν περὶ Ἁρμόδιον ἦν καὶ Ἀριστογείτονα καὶ τῆς ἐπὶ - τοὺς τυράννους συνωμοσίας ἐκοινώνει ταῖς - ἐλπίσιν ὡς γυνή· καὶ γὰρ αὕτη περὶ τὸν καλὸν ἐκεῖνον - ἐβάκχευσε κρατῆρα τοῦ ἔρωτος, καὶ κατωργίαστο διὰ τοῦ θεοῦ τοῖς - ἀπορρήτοις. ὡς οὖν ἐκεῖνοι πταίσαντες ἀνῃρέθησαν , - ἀνακρινομένη - καὶ κελευομένη -κελευομένη] κολαζομένη codex D φράσαι τοὺς ἔτι - λανθάνοντας οὐκ - ἔφρασεν, ἀλλʼ ἐνεκαρτέρησεν, ἐπιδείξασα τοὺς ἄνδρας οὐδὲν - ἀνάξιον ἑαυτῶν παθόντας, εἰ τοιαύτην ἠγάπησαν. Ἀθηναῖοι δὲ - χαλκῆν ποιησάμενοι, λέαιναν ἄγλωσσον ἐν πύλαις τῆς ἀκροπόλεως - ἀνέθηκαν, τῷ - μὲν θυμοειδεῖ τοῦ - ζῴου τὸ ἀήττητον αὐτῆς τῷ δʼ ἀγλώσσῳ τὸ σιωπηρὸν καὶ - μυστηριῶδες ἐμφαίνοντες οὐδεὶς γὰρ οὕτω λόγος ὠφέλησε ῥηθεὶς - ὡς πολλοὶ σιωπηθέντες· ἔστι γὰρ εἰπεῖν ποτε τὸ σιγηθέν, οὐ μὴν - σιωπῆσαί γε τὸ λεχθέν, ἀλλʼ ἐκκέχυται καὶ διαπεφοίτηκεν. - ὅθεν οἶμαι τοῦ μὲν λέγειν - ἀνθρώπους τοῦ δὲ σιωπᾶν θεοὺς διδασκάλους ἔχομεν, ἐν τελεταῖς - καὶ - μυστηρίοις σιωπὴν παραλαμβάνοντες. ὁ δὲ ποιητὴς τὸν λογιώτατον - Ὀδυσσέα σιωπηλότατον πεποίηκε, καὶ τὸν υἱὸν αὐτοῦ καὶ τὴν - γυναῖκα καὶ - τὴν τροφόν· ἀκούεις γὰρ - λεγούσης ἕξω δʼ ἠύτε περ κρατερὴ δρῦς - -ἠύτε - δρῦς] ὡς ὅτε τις στερεὴ λίθος Homerus ἠὲ - σίδηρος -Hom. τ 494 αὐτὸς δὲ τῇ Πηνελόπῃ - παρακαθήμενος - θυμῷ μὲν γοόωσαν ἑὴν ἐλέαιρε γυναῖκα, -idem τ 210 - ὀφθαλμοὶ δʼ ὡς εἰ κέρα ἕστασαν ἠὲ σίδηρος, - - - ἀτρέμας ἐν βλεφάροισιν. - οὕτω τὸ σῶμα μεστὸν ἦν αὐτῷ πανταχόθεν ἐγκρατείας - , καὶ πάντʼ ἔχων ὁ λόγος - εὐπειθῆ καὶ ὑποχείρια προσέταττε τοῖς ὄμμασι μὴ δακρύειν, τῇ - γλώττῃ μὴ φθέγγεσθαι, τῇ καρδίᾳ μὴ τρέμειν μηδʼ ὑλακτεῖν. - τῷ δʼ αὖτʼ -δʼ αὖτʼ] δὲ μάλʼ idem ἐν πείσῃ κραδίη μένε - τετληυῖα Hom. υ 23 - - μέχρι τῶν ἀλόγων κινημάτων διήκοντος τοῦ λογισμοῦ καὶ τὸ - πνεῦμα καὶ τὸ αἷμα πεποιημένου κατήκοον ἑαυτῷ καὶ χειρόηθες. - τοιοῦτοι δὲ καὶ οἱ πολλοὶ τῶν ἑταίρων· τὸ γὰρ ἑλκομένους καὶ - προσουδιζομένους ὑπὸ τοῦ Κύκλωπος μὴ κατειπεῖν τοῦ Ὀδυσσέως - μηδὲ δεῖξαι τὸ πεπυρακτωμένον - ἐκεῖνο καὶ παρεσκευασμένον - ὄργανον ἐπὶ τὸν ὀφθαλμόν, ἀλλʼ - ὠμοὺς ἐσθίεσθαι μᾶλλον ἢ φράσαι τι τῶν ἀπορρήτων, ὑπερβολὴν - ἐγκρατείας καὶ πίστεως οὐκ ἀπολέλοιπεν. -ἀπολέλοιπεν R: ἐκλέλοιπεν - ὅθεν ὁ Πιττακὸς οὐ - κακῶς, τοῦ Αἰγυπτίων βασιλέως - - πέμψαντος ἱερεῖον αὐτῷ καὶ κελεύσαντος τὸ κάλλιστον καὶ - χείριστον ἐξελεῖν κρέας, ἐξέπεμψεν ἐξελὼν τὴν γλῶτταν ὡς - ὄργανον μὲν ἀγαθῶν ὄργανον δὲ κακῶν. τῶν μεγίστων οὖσαν.

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ἡ δʼ Εὐριπίδειος Ἰνὼ παρρησίαν ἄγουσα περὶ - αὑτῆς εἰδέναι φησὶ σιγᾶν θʼ - ὅπου -ὅπου Stobaeus 89, 9: ὅποι - δεῖ καὶ λέγειν ἵνʼ ἀσφαλές. -Nauck. p. 486 οἱ γὰρ εὐγενοῦς - καὶ βασιλικῆς τῷ ὄντι παιδείας τυχόντες πρῶτον σιγᾶν εἶτα - λαλεῖν μανθάνουσιν. -Ἀντίγονος γοῦν ὁ βασιλεὺς ἐκεῖνος, ἐρωτήσαντος - αὐτὸν τοῦ υἱοῦ πηνίκα - μέλλουσιν ἀναζευγνύειν, “τί δέδοικας;ʼ” εἶπε “μὴ μόνος οὐκ - ἀκούσῃς τῆς σάλπιγγος;ʼ” οὐκ ἄρα - φωνὴν ἐπίστευεν ἀπόρρητον ᾧ τὴν βασιλείαν ἀπολείπειν ἔμελλεν; - ἐδίδασκε μὲν οὖν αὐτὸν ἐγκρατῶς ἔχειν πρὸς τὰ τοιαῦτα καὶ - πεφυλαγμένως. Μέτελλος δʼ ὁ γέρων ἕτερόν τι τοιοῦτον -τοιοῦτον *: τοιοῦτο - - ἐπερωτώμενος ἐπὶ στρατείας “εἰ” φησὶν “ᾤμην τὸν χιτῶνά μοι συνειδέναι τοῦτο τἀπόρρητον, -τἀπόρρητον * hic et infra: τὸ ἀπόρρητον - - ἀποδυσάμενος ἂν αὐτὸν ἐπὶ τὸ πῦρ ἔθηκα” Εὐμένης δʼ - ἀκούσας ἐπέρχεσθαι Κρατερὸν οὐδενὶ τῶν -τὸ p. 202 a φίλων ἔφρασεν, - ἀλλʼ - ἐψεύσατο Νεοπτόλεμον εἶναι· τούτου γὰρ οἱ - στρατιῶται κατεφρόνουν, ἐκείνου δὲ καὶ τὴν δόξαν - ἐθαύμαζον καὶ τὴν ἀρετὴν ἠγάπων. ἔγνω δʼ οὐδεὶς ἄλλος, ἀλλὰ - συμβαλόντες ἐκράτησαν καὶ ἀπέκτειναν αὐτὸν ἀγνοοῦντες καὶ - νεκρὸν ἐπέγνωσαν. οὕτως ἐστρατήγησεν ἡ σιωπὴ τὸν ἀγῶνα καὶ - τηλικοῦτον - ἀνταγωνιστὴν ἀπέκρυψεν· - ὥστʼ αὐτὸν τοὺς φίλους μὴ προειπόντα θαυμάζειν μᾶλλον ἢ - μέμφεσθαι· κἂν μέμφηται δέ τις, ἐγκαλεῖσθαι βέλτιόν ἐστι σωθέντα - διʼ ἀπιστίαν ἢ κατηγορεῖν ἀπολλύμενον διὰ τὸ πιστεῦσαι. - -

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τίς δʼ ὅλως ἑαυτῷ παρρησίαν ἀπολέλοιπε - κατὰ τοῦ μὴ σιωπήσαντος; εἰ γὰρ - ἀγνοεῖσθαι τὸν λόγον ἔδει, κακῶς ἐλέχθη πρὸς ἄλλον· εἰ δʼ - ἀφεὶς ἐκ σεαυτοῦ κατέχεις ἐν ἑτέρῳ τἀπόρρητον, εἰς ἀλλοτρίαν - πίστιν καταπέφευγας τὴν σεαυτοῦ προέμενος. - κἂν μὲν ἐκεῖνος ὅμοιός σοι γένηται, δικαίως - ἀπόλωλας· ἂν δὲ βελτίων, σῴζῃ παραλόγως ἕτερον εὑρὼν ὑπὲρ - σεαυτὸν πιστότερον. ἀλλὰ “φίλος οὗτος - ἐμοί.” τούτῳ δʼ ἕτερός τις, ᾧ πιστεύσει καὶ οὗτος ὡς - ἐγὼ τούτῳ· κἀκεῖνος ἄλλῳ πάλιν· εἶθʼ οὕτως ἐπιγονὴν - λαμβάνει καὶ πολλαπλασιασμόν, εἰρομένης τῆς ἀκρασίας, ὁ λόγος. - ὡς γὰρ ἡ μονὰς οὐκ - - ἐκβαίνει τὸν - ἑαυτῆς ὅρον ἀλλʼ ἅπαξ τὸ ἓν μένει, διὸ κέκληται μονάς· ἡ δὲ - δυὰς ἀρχὴ διαφορᾶς ἀόριστος· εὐθὺς γὰρ ἑαυτὴν ἐξίστησι τῷ - διπλασιασμῷ εἰς τὸ πλῆθος τρεπομένη· οὕτω λόγος ἐν τῷ πρώτῳ - καταμένων ἀπόρρητος ὡς ἀληθῶς ἐστιν· ἂν δʼ εἰς - ἕτερον ἐκβῇ φήμης ἔσχε τάξιν. “ἔπεα” Hom. B 7. Φ 73. passim γάρ “πτερόεντα” φησὶν ὁ ποιητής οὔτε γὰρ - πτηνὸν -οὔτε γὰρ πτηνὸν κἑ] cf. Nauck. p. 691 ἐκ τῶν χειρῶν ἀφέντα ῥᾴδιόν ἐστιν αὖθις κατασχεῖν, - οὔτε λόγον ἐκ τοῦ στόματος προέμενον κρατῆσαι καὶ συλλαβεῖν - δυνατόν, ἀλλὰ φέρεται - - λαιψηρὰ κυκλώσας πτερά -cf. p. 750 b διʼ ἄλλων -διʼ ἄλλων] διʼ ἄμενων codex D, unde fort. διʼ ἀνέμων corrigendum - ἐπʼ ἄλλους σκιδνάμενος. νεὼς μὲν γὰρ ἁρπαγείσης ὑπὸ πνεύματος - ἐπιλαμβάνονται, σπείραις - καὶ ἀγκύραις τὸ τάχος ἀμβλύνοντες· τοῦ λόγου δʼ - ὥσπερ ἐκ λιμένων ἐκδραμόντος οὐκ ἔστιν ὅρμος οὐδʼ - ἀγκυροβόλιον, ἀλλὰ ψόφῳ πολλῷ καὶ - ἤχῳ φερόμενος προσέρρηξε καὶ κατέδυσεν εἰς μέγαν τινὰ καὶ - δεινὸν τὸν φθεγξάμενον κίνδυνον. - μικροῦ γὰρ ἐκ λαμπτῆρος Ἰδαῖον λέπας -Nauck. p. 486 - πρήσειεν ἄν τις· καὶ πρὸς ἄνδρʼ εἰπὼν ἕνα, - - - πύθοιντʼ ἂν ἀστοὶ πάντες. - -

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ἡ Ῥωμαίων σύγκλητος ἀπόρρητόν τινα βουλὴν - ἐβουλεύετο καθʼ αὑτὴν ἐπὶ πολλὰς ἡμέρας· - ἀσάφειαν δὲ πολλὴν - καὶ ὑπόνοιαν ἔχοντος τοῦ πράγματος, γυνὴ τἄλλα σώφρων , γυνὴ - δέ, προσέκειτο τῷ ἑαυτῆς ἀνδρί, λιπαρῶς δεομένη πυθέσθαι - τἀπόρρητον· - ὅρκοι δὲ καὶ κατάραι - περὶ σιωπῆς ἐγίγνοντο καὶ δάκρυα ποτνιωμένης αὐτῆς, ὡς πίστιν - οὐκ ἐχούσης. ὁ δὲ Ῥωμαῖος ἐξελέγξαι βουλόμενος αὐτῆς τὴν - ἀβελτερίαν “νικᾷς, ὦ γύναι” εἶπεν “ἀλλʼ ἄκουε φοβερὸν - πρᾶγμα καὶ τεράστιον· προσήγγελται - γὰρ ἡμῖν ὑπὸ τῶν ἱερέων κόρυδον ὦφθαι πετόμενον κράνος - ἔχοντα χρυσοῦν καὶ δόρυ· σκεπτόμεθα δὴ τὸ τέρας εἴτε - χρηστὸν εἴτε φαῦλόν ἐστι, καὶ συνδιαποροῦμεν τοῖς μάντεσιν· - ἀλλὰ σιώπα” ταῦτʼ εἰπὼν - ᾤχετʼ εἰς τὴν ἀγοράν· ἡ δὲ - τῶν θεραπαινίδων εὐθὺς - ἐφελκυσαμένη - τὴν πρώτην εἰσελθοῦσαν, ἔπαιε τὸ στῆθος αὑτῆς καὶ τὰς τρίχας - ἐσπάραττεν “οἴμοι” λέγουσα “τἀνδρὸς -τἀνδρὸς *: τοῦ ἀνδρὸς - καὶ τῆς πατρίδος· τί - πεισόμεθα;” βουλομένη καὶ διδάσκουσα τὴν θεράπαιναν εἰπεῖν “τί γὰρ γέγονεν;ʼ” ὡς δʼ οὖν πυθομένης διηγήσατο - καὶ προσέθηκε τὸν κοινὸν ἁπάσης - ἀδολεσχίας ἐπῳδόν, τὸ “ταῦτα μηδενὶ φράσῃς ἀλλὰ σιώπα ,” οὐ φθάνει τὸ θεραπαινίδιον ἀποχωρῆσαν αὐτῆς, καὶ - τῶν ὁμοδούλων - εὐθὺς ἣν μάλιστʼ εἶδε σχολάζουσαν ἐμβάλλει τὸν λόγον· ἐκείνη - δὲ τῷ ἐραστῇ παραγενομένῳ - πρὸς - αὐτὴν ἔφρασεν. οὕτω δʼ εἰς ἀγορὰν τοῦ διηγήματος ἐκκυλισθέντος - ὥστε προλαβεῖν τὸν πλασάμενον τὴν φήμην, ἀπαντήσας τις αὐτῷ - τῶν γνωρίμων “ἀρτίωσ” εἶπεν “οἴκοθεν εἰς ἀγορὰν - καταβαίνεις;ʼ” “ἀρτίωσ” ἔφη ἐκεῖνος. “οὐκοῦν οὐδὲν ἀκήκοας;ʼ” “γέγονε γάρ τι καινόν;ʼ” “ἀλλὰ -καινόν; ἀλλὰ R: καινὸν ἄλλο - κόρυδος ὦπται πετόμενος κράνος ἔχων χρυσοῦν καὶ δόρυ, - καὶ μέλλουσι περὶ τούτου σύγκλητον ἔχειν οἱ ἄρχοντες.” κἀκεῖνος γελάσας - “φεῦ -φεῦ Cobetus: εὖ - τοῦ τάχουσ” εἶπεν “ὦ γύναι, τὸ καὶ φθάσαι με τὸν - λόγον εἰς ἀγορὰν προελθόντα” τούς μὲν οὖν ἄρχοντας - ἐντυχὼν ἀπήλλαξε τῆς ταραχῆς - τὴν δὲ γυναῖκα τιμωρούμενος, ὡς - οἴκαδʼ εἰσῆλθεν, “ἀπώλεσάς μʼ” εἶπεν “ὦ γύναι· τὸ γὰρ - ἀπόρρητον - ἐκ τῆς ἐμῆς οἰκίας - πεφώραται δεδημοσιωμένον· ὥστε μοι φευκτέον ἐστὶ τὴν πατρίδα - διὰ τὴν σὴν ἀκρασίαν.” τρεπομένης δὲ πρὸς; ἄρνησιν - αὐτῆς καὶ λεγούσης “οὐ· γὰρ ταῦτα μετὰ τριακοσίων - ἤκουσας;ʼ” “ποίων” ἔφη “τριακοσίων; σοῦ βιασαμένης, ἐπλασάμην - ἀποπειρώμενος.” οὗτος - μὲν οὖν ἀσφαλῶς πάνυ καὶ μετʼ εὐλαβείας, ὥσπερ εἰς ἀγγεῖον - σαθρὸν οὐκ - - οἶνον οὐκ ἔλαιον ἀλλʼ ὕδωρ ἐγχέας, ἐπείρασε -ἐπείρασε] ἐφώρασε Stegmannus τὴν γυναῖκα. - Φούλβιος -Φούλβιος] Φάβιος M δʼ ὁ Καίσαρος ἑταῖρος τοῦ Σεβαστοῦ, γέροντος ἤδη - γεγονότος ἀκούσας ὀδυρομένου - τὴν - περὶ τὸν οἶκον ἐρημίαν, καὶ ὅτι, τῶν μὲν δυεῖν αὐτῷ - θυγατριδῶν ἀπολωλότων Ποστουμίου δʼ ὃς ἔτι λοιπός; ἐστιν ἐκ - διαβολῆς τινος ἐν φυγῇ ὄντος, -ἐν φυγῇ ὄντος] verba unam notionem efficiunt ἀναγκάζεται τὸν τῆς γυναικὸς - υἱὸν ἐπεισάγειν τῇ διαδοχῇ τῆς ἡγεμονίας, καίπερ οἰκτίρων - καὶ - βουλευόμενος ἐκ τῆς ὑπερορίας - ἀνακαλεῖσθαι τὸν θυγατριδοῦν· ταῦτʼ ὁ Φούλβιος ἀκούσας ἐξήνεγκε - πρὸς τὴν γυναῖκα, πρὸς δὲ Λιβίαν ἐκείνη, - Λιβία δὲ καθήψατο πικρῶς Καίσαρος, εἰ πάλαι ταῦτʼ ἐγνωκὼς - οὐ - μεταπέμπεται τὸν θυγατριδοῦν, ἀλλʼ εἰς ἔχθραν καὶ πόλεμον αὐτὴν - τῷ διαδόχῳ τῆς ἀρχῆς - καθίστησιν. · - ἐλθόντος οὖν ἕωθεν , ὡς εἰώθει, τοῦ Φουλβίου πρὸς αὐτὸν καὶ - εἰπόντος “χαῖρε , Καῖσαρ” “ὑγίαινʼ” εἶπε “Φούλβιε.” κἀκεῖνος νοήσας ᾤχετʼ - εὐθὺς ἀπιὼν οἴκαδε, καὶ τὴν γυναῖκα μεταπεμψάμενος “ἔγνωκεν” ἔφη “Καῖσαρ , ὅτι τἀπόρρητον οὐκ - ἐσιώπησα· καὶ διὰ τοῦτο - μέλλω ἀναιρεῖν ἐμαυτόν·” ἡ δὲ γυνὴ “δικαίωσ” εἶπεν “ὅτι μοι τοσοῦτον συνοικῶν - χρόνον οὐκ ἔγνως οὐδʼ - ἐφυλάξω τὴν ἀκρασίαν· ἀλλʼ ἔασον ἐμὲ προτέραν” καὶ - λαβοῦσα τὸ ξίφος ἑαυτὴν προανεῖλε τἀνδρός. -τἀνδρός *: τοῦ ἀνδρός - - -

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ὀρθῶς οὖν Φιλιππίδης ὁ κωμῳδιοποιὸς -κωμῳδιοποιὸς *: κωμῳδοποιὸς - φιλοφρονουμένου τοῦ βασιλέως - αὐτὸν Λυσιμάχου καὶ λέγοντος “τίνος σοι μεταδῶ τῶν ἐμῶν;ʼ” “οὗ βούλει” φησὶ “βασιλεῦ, πλὴν τῶν ἀπορρήτων” τῇ δʼ - ἀδολεσχίᾳ καὶ ἡ περιεργία κακὸν οὐκ ἔλαττον πρόσεστι - πολλὰ γὰρ ἀκούειν θέλουσιν, ἵνα πολλὰ - λέγειν ἔχωσι· καὶ μάλιστα τοὺς ἀπορρήτους καὶ κεκρυμμένους τῶν - λόγων περιιόντες ἐξιχνεύουσι καὶ ἀνερευνῶσιν, ὥσπερ ὕλην - πυλαίαν -πυλαίαν *: παλαιάν - τινὰ φορυτῶν -φορυτῶν W: φορτίων - τῇ φλυαρίᾳ παρατιθέμενοι, - εἶθʼ ὥσπερ οἱ - παῖδες τὸν κρύσταλλον οὔτε - κατέχειν -κατέχειν] add. δύνανται R - οὔτʼ ἀφιέναι -ἀφιέναι *: ἀφεῖναι - θέλουσι· μᾶλλον δʼ ὥσπερ ἑρπετὰ τοὺς ἀπορρήτους - λόγους ἐγκολπισάμενοι καὶ συλλαβόντες οὐ - συγκρατοῦσιν ἀλλὰ διαβιβρώσκονται ὑπʼ αὐτῶν. τὰς μὲν γὰρ βελόνας - φασὶ ῥήγνυσθαι τικτούσας καὶ τὰς ἐχίδνας, οἱ δʼ ἀπόρρητοι λόγοι - τοὺς μὴ στέγοντας ἐκπίπτοντες ἀπολλύουσι καὶ διαφθείρουσι. -Σέλευκος ὁ Καλλίνικος ἐν τῇ - πρὸς Γαλάτας μάχῃ πᾶν ἀποβαλὼν τὸ στράτευμα καὶ τὴν δύναμιν, - αὐτὸς περισπάσας τὸ διάδημα καὶ φυγὼν ἵππῳ μετὰ τριῶν ἢ - τεττάρων ἀνοδίαις καὶ πλάναις πολὺν δρόμον, ἤδη διʼ ἔνδειαν - ἀπαγορεύων ἐπαυλίῳ - - τινὶ προσῆλθε, - καὶ τὸν δεσπότην αὐτὸν εὑρὼν κατὰ τύχην ἄρτον καὶ ὕδωρ - ᾔτησεν. ὁ δὲ καὶ ταῦτα· καὶ τῶν ἄλλων ὅσα παρῆν ἐν τῷ - ἀγρῷ δαψιλῶς ἐπιδιδοὺς καὶ φιλοφρονούμενος ἐγνώρισε τὸ πρόσωπον - τοῦ βασιλέως, καὶ περιχαρὴς γενόμενος τῇ συντυχίᾳ - τῆς χρείας οὐ κατέσχεν οὐδὲ συνεψεύσατο - βουλομένῳ λανθάνειν, ἀλλʼ ἄχρι τῆς ὁδοῦ προπέμψας. καὶ - ἀπολυόμενος “ὑγίαινʼ” εἶπεν “ὦ βασιλεῦ Σέλευκε.” κἀκεῖνος ἐκτείνας τὴν δεξιὰν αὐτῷ καὶ προσελκόμενος; ὡς - φιλήσων, ἔνευσεν ἑνὶ τῶν μετʼ αὐτοῦ ξίφει τὸν - τράχηλον ἀποκόψαι τοῦ ἀνθρώπου· φθεγγομένου δʼ ἄρα τοῦ γε κάρη κονίῃσιν - ἐμίχθη. Hom. K 457 - - εἰ· δʼ ἐσίγησε τότε καρτερήσας ὀλίγον χρόνον, - εὐτυχήσαντος ὕστερον τοῦ βασιλέως καὶ μεγάλου γενομένου μείζονας - ἂν οἶμαι χάριτας ἐκομίσατο ἀντὶ τῆς σιωπῆς - ἢ τῆς φιλοξενίας. οὗτος μὲν οὖν - ἁμωσγέπως ἔσχε πρόφασιν τῆς ἀκρασίας τὴν ἐλπίδα καὶ τὴν - φιλοφροσύνην. -

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οἱ δὲ πλεῖστοι τῶν ἀδολέσχων οὐδʼ αἰτίαν ἔχοντες ἀπολλύουσιν - αὑτούς. οἷον ἐν κουρείῳ τινὶ λόγων γιγνομἑνων περὶ τῆς - Διονυσίου τυραννίδος, ὡς ἀδαμαντίνη καὶ ἄρρηκτός ἐστι, γελάσας - ὁ κουρεὺς - “ταῦθʼ ὑμᾶσ” ἔφη “περὶ Διονυσίου δεῖ λέγειν, οὗ ἐγὼ - παρʼ ἡμέρας ὀλίγας ἐπὶ τοῦ τραχήλου τὸ ξυρὸν - ἔχω;ʼ” ταῦτʼ ἀκούσας ὁ Διονύσιος ἀνεσταύρωσεν αὐτόν. ἐπιεικῶς δὲ - λάλον ἐστὶ τὸ τῶν κουρέων γένος οἱ γὰρ ἀδολεσχότατοι προσρέουσι - καὶ προσκαθίζουσιν, - ὥστʼ αὐτοὺς - ἀναπίμπλασθαι τῆς συνηθείας. χαριέντως γοῦν ὁ βασιλεὺς Ἀρχέλαος, - ἀδολέσχου κουρέως περιβαλόντος αὐτῷ τὸ ὠμόλινον καὶ πυθομένου “πῶς σε κείρω, βασιλεῦ” “σιωπῶν” ἔφη. κουρεὺς δὲ καὶ τὴν ἐν Σικελίᾳ τῶν - Ἀθηναίων μεγάλην - κακοπραγίαν - ἀπήγγειλε, πρῶτος ἐν Πειραιεῖ πυθόμενος - οἰκέτου τινὸς τῶν ἀποδεδρακότων - ἐκεῖθεν. εἶτʼ ἀφεὶς τὸ ἐργαστήριον εἰς ἄστυ συνέτεινε δρόμῳ - μή τις κῦδος ἄροιτο -20 Hom. X 207 τὸν λόγον - εἰς τὴν πόλιν ἐμβαλών, - -ὁ δὲ δεύτερος ἔλθοι. γενομένης δὲ - ταραχῆς οἷον εἰκός, εἰς ἐκκλησίαν ἀθροισθεὶς ὁ δῆμος ἐπὶ τὴν - ἀρχὴν ἐβάδιζε τῆς φήμης. ἤγετʼ οὖν ὁ κουρεὺς καὶ ἀνεκρίνετο, - μηδὲ τοὔνομα τοῦ φράσαντος εἰδὼς ἀλλʼ εἰς ἀνώνυμον - καὶ ἄγνωστον ἀναφέρων τὴν ἀρχὴν - πρόσωπον. ὀργὴ δʼ οὖν -δʼ οὖν *: οὖν - καὶ βοὴ τοῦ θεάτρου· “βασάνιζε καὶ - στρέβλου τὸν ἀλάστορα· πέπλασται ταῦτα καὶ συντέθειται· τίς - δʼ ἄλλος ἤκουσε; τίς δʼ - ἐπίστευσεν” ἐκομίσθη τροχός, - κατετάθη ὁ ἄνθρωπος. ἐν τούτῳ - παρῆσαν οἱ τὴν συμφορὰν ἀπαγγέλλοντες , ἐξ αὐτοῦ τοῦ ἔργου - διαπεφευγότες, ἐσκεδάσθησαν οὖν πάντες ἐπὶ τὰ - οἰκεῖα πένθη, καταλιπόντες ἐν τῷ τροχῷ - τὸν ἄθλιον ἐνδεδεμένον. ὀψὲ δὲ λυθεὶς ἤδη πρὸς ἑσπέραν - ἠρώτα τὸν δημόσιον, εἰ καὶ περὶ Νικίου τοῦ στρατηγοῦ, ὃν - τρόπον ἀπόλωλεν, ἀκηκόασιν. οὕτως ἄμαχόν τι - κακὸν καὶ ἀνουθέτητον ἡ συνήθεια ποιεῖ - τὴν ἀδολεσχίαν.

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καίτοι γʼ ὥσπερ οἱ τὰ πικρὰ καὶ τὰ δυσώδη φάρμακα πιόντες - δυσχεραίνουσι καὶ τὰς κύλικας, οὕτως οἱ τὰ κακὰ προσαγγέλλοντες - ὑπὸ τῶν ἀκουόντων δυσχεραίνονται καὶ μισοῦνται. ὅθεν χαριέντως - ὁ Σοφοκλῆς -Σοφοκλῆς] Antig. 317 διηπόρηκεν, - λυποῦσι δʼ οὖν ὥσπερ οἱ δρῶντες καὶ οἱ λέγοντες, - ἀλλʼ ὅμως οὐκ ἔστι γλώσσης ῥεούσης - ἐπίσχεσις οὐδὲ κολασμός. ἐν Λακεδαίμονι τῆς Χαλκιοίκου τὸ - ἱερὸν ὤφθη σεσυλημένον, καὶ κειμένη ἔνδον κενὴ λάγυνος. ἦν - οὖν ἀπορία πολλῶν συνδεδραμηκότων, καί τις τῶν παρόντων “εἰ - βούλεσθʼ εἶπεν ἐγὼ φράσω - ὑμῖν - ὁ μοι παρίσταται περὶ τῆς λαγύνου· νομίζω γάρ” ἔφη τοὺς “ἱεροσύλους ἐπὶ τηλικοῦτον ἐλθεῖν κίνδυνον, κώνειον - ἐμπιόντας καὶ κομίζοντας οἶνον· - ἵνʼ εἰ - μὲν αὐτοῖς λαθεῖν ἐγγένοιτο, τῷ ἀκράτῳ ποθέντι σβέσαντες - καὶ διαλύσαντες τὸ φάρμακον ἀπέλθοιεν ἀσφαλῶς εἰ δʼ - ἁλίσκοιντο, πρὸ τῶν βασάνων ὑπὸ τοῦ φαρμάκου ῥᾳδίως καὶ - ἀνωδύνως ἀποθάνοιεν. -” ταῦτʼ εἰπόντος αὐτοῦ, τὸ πρᾶγμα πλοκὴν ἔχον καὶ περινόησιν - τοσαύτην οὐχ ὑπονοοῦντος ἀλλʼ εἰδότος ἐφαίνετο. καὶ περιστάντες - αὐτὸν ἀνέκριναν - ἄλλοθεν ἄλλος “τίς εἶ; ʼ” καί “τίς σʼ - οἶδε; ʼ” καί πόθεν “ἐπίστασαι ταῦτα;ʼ” καὶ τὸ πέρας - ἐλεγχόμενος οὕτως - ὡμολόγησεν εἷς - εἶναι τῶν ἱεροσύλων. οἱ δʼ Ἴβυκον ἀποκτείναντες οὐχ οὕτως - ἑάλωσαν ἐν θεάτρῳ καθήμενοι, καὶ γεράνων παραφανεισῶν πρὸς - ἀλλήλους; ἅμα γέλωτι ψιθυρίζοντες, ὡς αἱ Ἰβύκου ἔκδικοι - πάρεισιν; ἀκούσαντες γὰρ οἱ καθεζόμενοι πλησίον, ἤδη - πολὺν χρόνον τοῦ Ἰβύκου ὄντος ἀφανοῦς - καὶ ζητουμένου, ἐπελάβοντο τῆς φωνῆς καὶ προσήγγειλαν τοῖς - ἄρχουσιν. ἐλεγχθέντες δʼ οὕτως ἀπήχθησαν , οὐχ ὑπὸ τῶν γεράνων - κολασθέντες ἀλλʼ ὑπὸ τῆς αὑτῶν - γλωσσαλγίας ὥσπερ ἐρινύος ἢ - Ποινῆς βιασθέντες - ἐξαγορεῦσαι τὸν - φόνον. ὡς γὰρ ἐν τῷ σώματι πρὸς τὰ πεπονθότα μέρη καὶ - ἀλγοῦντα γίγνεται φορὰ καὶ ὁλκὴ τῶν πλησίον, οὕτως ἡ γλῶττα - τῶν ἀδολέσχων ἀεὶ φλεγμονὴν ἔχουσα καὶ σφυγμὸν ἕλκει -ἕλκει] cf. Kock. p. 612 τι καὶ - συνάγει τῶν ἀπορρήτων καὶ κεκρυμμένων ἐφʼ ἑαυτήν. - διὸ δεῖ πεφράχθαι, καὶ τὸν λογισμὸν ὡς - πρόβολον ἐμποδὼν ἀεὶ τῇ γλώττῃ κείμενον ἐπέχειν τὸ ῥεῦμα - καὶ τὸν ὄλισθον αὐτῆς, ἵνα μὴ τῶν χηνῶν - ἀφρονέστεροι εἶναι - δοκῶμεν, οὕς φασιν, ὅταν ὑπερβάλλωσιν. ἐκ - Κιλικίας τὸν Ταῦρον ἀετῶν ὄντα μεστόν, εἰς τὸ στόμα λαμβάνειν - εὐμεγέθη λίθον ὥσπερ κλεῖθρον ἢ χαλινὸν ἐμβάλλοντας τῇ φωνῇ, - καὶ νυκτὸς οὕτως ὑπερφέρεσθαι λανθάνοντας - -

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εἰ τοίνυν ἔροιτό τις τὸν κάκιστον ὅστις - ἐστὶ καὶ τὸν ἐξωλέστατον,ʼ -Kock. 3 p. 544 οὐδεὶς ἂν ἄλλον - εἴποι τὸν προδότην παρελθών. Εὐθυκράτης -Εὐθυκράτης] Λασθένης Demosth. 19, 265. cf. p. 97 d μὲν οὖν “ἤρεψε τὴν - οἰκίαν τοῖς ἐκ Μακεδονίας ξύλοισ” idem ib. 229 ὥς φησι Δημοσθένης· - Φιλοκράτης δὲ - χρυσίον πολὺ λαβὼν “πόρνας καὶ ἰχθῦς ἠγόραζεν·” Εὐφόρβῳ δὲ καὶ - Φιλάγρῳ τοῖς Ἐρέτριαν προδοῦσι χώραν ὁ βασιλεὺς ἔδωκεν. ὁ δʼ - ἀδόλεσχος ἄμισθός - ἐστι προδότης; καὶ αὐτεπάγγελτος, οὐχ ἵππους οὐδὲ - τείχη προδιδούς, ἀλλὰ λόγους ἐκφέρων ἀπορρήτους - ἐν δίκαις ἐν στάσεσιν ἐν διαπολιτείαις, - μηδενὸς αὐτῷ χάριν ἔχοντος· ἀλλʼ ἂν αὐτός ἀκούηται, - προσοφείλων χάριν. ὥστε τὸ λελεγμένον πρὸς τὸν εἰκῆ καὶ - ἀκρίτως ἐκχέοντα τὰ ἑαυτοῦ καὶ καταχαριζόμενον οὐ φιλάνθρωπος σὺ γʼ -σύ γ] τύ γʼ Vit. Publ. c. 15 ἐσσʼ· -ἐσσʼ Iannotius: ἐσσι - ἔχεις νόσον, - χαίρεις Mullach. 1 p. 144. Lorenz. p 263 - διδούς ἐναρμόττει - καὶ πρὸς τὸν φλύαρον· οὐ φίλος εἶ σὺ ταῦτα μηνύων οὐδʼ - εὔνους· ἔχεις νόσον, χαίρεις λαλῶν καὶ φλυαρῶν.

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ταῦτα δʼ οὐ κατηγορίαν ἡγητέον ἀλλʼ ἰατρείαν - - τῆς - ἀδολεσχίας· τῶν γὰρ παθῶν κρίσει καὶ ἀσκήσει περιγιγνόμεθα, - προτέρα δʼ ἡ κρίσις ἐστίν. οὐδεὶς γὰρ - ἐθίζεται φεύγειν καὶ ἀποτρίβεσθαι τῆς ψυχῆς ὃ μὴ δυσχεραίνει. - δυσχεραίνομεν δὲ τὰ πάθη, ὅταν τὰς βλάβας καὶ τὰς αἰσχύνας τὰς - ἀπʼ αὐτῶν τῷ λόγῳ κατανοήσωμεν ὥσπερ νῦν κατανοοῦμεν ἐπὶ - τῶν ἀδολέσχων, ὅτι φιλεῖσθαι - βουλόμενοι μισοῦνται , χαρίζεσθαι θέλοντες ἐνοχλοῦσι , θαυμάζεσθαι - δοκοῦντες καταγελῶνται, κερδαίνοντες οὐδὲν ἀναλίσκουσιν· - ἀδικοῦσι τοὺς - φίλους, ὠφελοῦσι τοὺς ἐχθρούς, ἑαυτοὺς ἀπολλύουσιν. ὥστε τοῦτο - πρῶτον - ἴαμα καὶ φάρμακόν ἐστι τοῦ - πάθους, ὁ τῶν ἀπʼ αὐτοῦ γιγνομένων αἰσχρῶν καὶ ὀδυνηρῶν - ἐπιλογισμός

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δευτέρῳ δὲ χρηστέον ἐπιλογισμῷ τῷ τῶν ἐναντίων, ἀκούοντας ἀεὶ - καὶ μεμνημένους καὶ πρόχειρʼ ἔχοντας τὰ τῆς ἐχεμυθίας ἐγκώμια, - καὶ τὸ σεμνὸν - καὶ τὸ ἅγιον καὶ τὸ - μυστηριῶδες τῆς σιωπῆς, καὶ ὅτι θαυμάζονται μᾶλλον καὶ ἀγαπῶνται - καὶ σοφώτεροι δοκοῦσι τῶν ἐξηνίων τούτων καὶ φερομένων οἱ - στρογγύλοι καὶ βραχυλόγοι, καὶ ὧν πολὺς νοῦς ἐν ὀλίγῃ λέξει - συνέσταλται. καὶ γὰρ Πλάτων -Πλάτων] Protag. p. 342 e τοὺς - - τοιούτους - ἐπαινεῖ, δεινοῖς ἀκοντισταῖς ἐοικέναι λέγων, οὖλα καὶ πυκνὰ - καὶ συνεστραμμένα φθεγγομένους. καὶ ὁ Λυκοῦργος εἰς ταύτην τὴν - δεινότητα τοὺς πολίτας εὐθὺς ἐκ παίδων τῇ σιωπῇ πιέζων συνῆγε - καὶ κατεπύκνου. καθάπερ γὰρ οἱ Κελτίβηρες - ἐκ -ἐκ] del. W τοῦ σιδήρου τὸ στόμωμα ποιοῦσιν, ὅταν· - κατορύξαντες εἰς τὴν γῆν τὸ πολὺ καὶ γεῶδες ἀποκαθήρωσιν, -ἀποκαθήρωσιν *: ἀποκαθάρωσιν - οὕτως - ὁ Λακωνικὸς λόγος οὐκ ἔχει φλοιόν, ἀλλʼ εἰς - αὐτὸ τὸ δραστήριον ἀφαιρέσει τοῦ περιττοῦ διωκόμενος στομοῦται· - τὸ γὰρ ἀποφθεγματικὸν αὐτοῖς τοῦτο καὶ τὸ μετʼ εὐστροφίας ὀξὺ - πρὸς - τὰς - ἀπαντήσεις ἐκ τῆς πολλῆς περιγίγνεται σιωπῆς. - καὶ δεῖ τὰ τοιαῦτα μάλιστα τοῖς - ἀδολέσχοις προβάλλειν ὅσην χάριν ἔχει καὶ δύναμιν, οἷόν ἐστι - τὸ “Λακεδαιμόνιοι Φιλίππῳ Διονύσιος ἐν Κορίνθῳ” καὶ - πάλιν γράψαντος αὐτοῖς τοῦ Φιλίππου “ἂν ἐμβάλω εἰς τὴν - Λακωνικήν, ἀναστάτους ὑμᾶς ποιήσω, -” ἀντέγραψαν “αἴκα.” Δημητρίου δὲ τοῦ βασιλέως - ἀγανακτοῦντος καὶ βοῶντος “ἕνα πρὸς ἐμὲ Λακεδαιμόνιοι - πρεσβευτὴν ἔπεμψαν” οὐ καταπλαγεὶς ὁ πρεσβευτής “ἕνʼ” εἶπε “ποτὶ ἕνα” θαυμάζονται δὲ καὶ - τῶν παλαιῶν οἱ βραχυλόγοι. καὶ - τῷ ἱερῷ τοῦ Πυθίου -Ἀπόλλωνος οὐ - τὴν Ἰλιάδα καὶ τὴν Ὀδύσσειαν οὐδὲ τοὺς Πινδάρου παιᾶνας - ἐπέγραψαν οἱ Ἀμφικτύονες, ἀλλὰ τὸ “γνῶθι σαυτόν” καὶ τὸ “μηδὲν ἄγαν” καὶ τὸ “ἐγγύα πάρα δʼ ἄτα,” θαυμάσαντες τῆς λέξεως τὸ εὔογκον καὶ τὸ λιτόν, ἐν βραχεῖ - σφυρήλατον νοῦν - περιεχούσης. αὐτὸς δʼ - ὁ θεὸς οὐ φιλοσύντομός ἐστι καὶ βραχυλόγος ἐν τοῖς χρησμοῖς, - καὶ Λοξίας καλεῖται διὰ τὸ φεύγειν τὴν ἀδολεσχίαν μᾶλλον ἢ - τὴν ἀσάφειαν; οἱ δὲ συμβολικῶς ἄνευ φωνῆς ἃ δεῖ φράζοντες οὐκ - ἐπαινοῦνται καὶ θαυμάζονται διαφερόντως; - - ὡς - Ἡράκλειτος, ἀξιούντων αὐτὸν τῶν πολιτῶν γνώμην τινʼ εἰπεῖν - περὶ ὁμονοίας, ἀναβὰς ἐπὶ τὸ βῆμα καὶ λαβὼν ψυχροῦ κύλικα καὶ - τῶν ἀλφίτων ἐπιπάσας καὶ τῷ γλήχωνι κινήσας, ἐκπιὼν ἀπῆλθεν - ἐπιδειξάμενος αὐτοῖς, ὅτι τὸ τοῖς τυχοῦσιν ἀρκεῖσθαι καὶ μὴ δεῖσθαι τῶν πολυτελῶν ἐν εἰρήνῃ καὶ - ὁμονοίᾳ διατηρεῖ τὰς πόλεις. Σκιλοῦρος δὲ καταλιπὼν ὀγδοήκοντα - παῖδας , ὁ Σκυθῶν βασιλεύς, ᾔτησε δέσμην δορατίων, ὅτʼ - ἀπέθνῃσκε, καὶ λαβόντας ἐκέλευσε - - καταθραῦσαι καὶ κατεάξαι συνδεδεμένην καὶ ἀθρόαν ὡς δʼ ἀπεῖπον, - αὐτὸς ἓν καθʼ ἓν ἕλκων πάντα ῥᾳδίως διέκλασε· τὴν συμφωνίαν - αὐτῶν καὶ - - τὴν ὁμόνοιαν ἰσχυρὸν ἀποφαίνων καὶ δυσκαθαίρετον, ἀσθενὲς δὲ - τὴν διάλυσιν καὶ οὐ μόνιμον. - -

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εἰ δὴ ταῦτα καὶ τὰ τοιαῦτα συνεχῶς τις σκοποῖ -σκοποῖ *: σκοπεῖ - καὶ ἀναλαμβάνοι, - παύσαιτʼ ἂν ἴσως ἡδόμενος τῷ φλυαρεῖν. ἐμὲ δὲ κἀκεῖνος ὁ - οἰκέτης εὖ μάλα δυσωπεῖ, τὸ προσέχειν τῷ λόγῳ καὶ κρατεῖν - προαιρέσεως ἡλίκον ἐστὶν ἐνθυμούμενον. Πούπιος Πείσων - ὁ ῥήτωρ μὴ βουλόμενος ἐνοχλεῖσθαι - προσέταξε τοῖς οἰκέταις πρὸς τὰ ἐρωτώμενα λαλεῖν καὶ μηδὲν - πλέον. εἶτα Κλώδιον ἄρχοντα δεξιώσασθαι βουλόμενος ἐκέλευσε - κληθῆναι, καὶ παρεσκευάσατο λαμπρὰν ὡς - εἰκὸς ἑστίασιν. ἐνστάσης δὲ τῆς - ὥρας, οἱ μὲν ἄλλοι - παρῆσαν ὁ δὲ - Κλώδιος; προσεδοκᾶτο· καὶ πολλάκις ἔπεμψε τὸν εἰωθότα καλεῖν - οἰκέτην, ἐποψόμενον εἰ πρόσεισιν. ὡς δʼ ἦν ἑσπέρα καὶ - ἀπέγνωστο “τί δʼ;” ἔφη πρὸς τὸν οἰκέτην “ἐκάλεσας - αὐτόν;ʼ” “ἔγωγʼ” εἶπε. “διὰ οὖν οὐκ ἀφῖκται;ʼ” κἀκεῖνος “ὅτι ἠρνήσατο.” “ πῶς οὖν οὐκ εὐθὺς - ἔφρασας;” “ὅτι τοῦτὸ μʼ οὐκ ἠρώτησας.” οὕτω μὲν Ῥωμαϊκὸς - οἰκέτης, ὁ δʼ Ἀττικὸς ἐρεῖ τῷ δεσπότῃ σκάπτων ἐφʼ οἷς γεγόνασιν αἱ διαλύσεις. -Kock. 3 p. 473. cf. p. 518 f. - οὕτω μέγα πρὸς πάνθʼ ὁ ἐθισμός ἐστι , καὶ - περὶ τούτου γʼ ἤδη λέγωμεν.

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οὐ γὰρ ἔστιν ὡς χαλινῶν ἐφαψαμένους ἐπισχεῖν τὸν ἀδολέσχην, - ἀλλʼ ἔθει δεῖ κρατῆσαι τοῦ - - νοσήματος. πρῶτον μὲν οὖν ἐν ταῖς τῶν πέλας ἐρωτήσεσι σαυτὸν - ἔθιζε σιωπᾶν, μέχρι οὗ πάντες ἀπείπωνται τὴν ἀπόκρισιν · οὐ γάρ τι βουλῆς ταὐτὸ καὶ δρόμου τέλος - -Nauck. p. 312 ὥς φησι Σοφοκλῆς, οὐδέ γε φωνῆς καὶ ἀποκρίσεως - ἀλλʼ ἐκεῖ μὲν ἡ νίκη τοῦ - φθάσαντός ἐστιν, ἐνταῦθα δέ, ἐὰν μὲν ἱκανῶς ἕτερος - ἀποκρίνηται, καλῶς ἔχει; συνεπαινέσαντα καὶ συνεπιφήσαντα δόξαν - εὐμενοῦς - - ἀνθρώπου λαβεῖν· ἐὰν δὲ μή, τότε καὶ διδάξαι τὸ ἠγνοημένον - καὶ ἀναπληρῶσαι τὸ ἐλλεῖπον, ἀνεπίφθονον - καὶ οὐκ ἄκαιρόν ἐστι;. μάλιστα δὲ φυλάττωμεν - ἑαυτούς, ὅπως μὴ ἑτέρου τινὸς ἐρωτηθέντος αὐτοὶ προλαμβάνωμεν - ὑποφθάνοντες τὴν ἀπόκρισιν. ἴσως μὲν γὰρ οὐδʼ ἄλλο τι -ἄλλο τι] ἄλλοθι Duebnerus καλῶς - ἔχον ἐστίν, αἰτηθέντος ἑτέρου, παρωσαμένους ἐκεῖνον αὐτοὺς; - ἐπαγγέλλεσθαι· - δόξομεν γὰρ ἅμα καὶ - τοῦτον ὡς παρασχεῖν ὃ αἰτεῖται μὴ δυνάμενον, κἀκεῖνον ὡς - αἰτεῖν παρʼ ὧν δύναται λαβεῖν οὐκ ἐπιστάμενον, ὀνειδίζειν - μάλιστα δʼ ὕβριν φέρει περὶ τὰς ἀποκρίσεις ἡ τοιαύτη - προπέτεια καὶ - θρασύτης· συνεμφαίνει γὰρ ὁ φθάνων - - ἐν τῷ ἀποκρίνασθαι τὸν ἐρωτώμενον τὸ “τί τούτου δέῃ;ʼ” καὶ “ʽτί οὗτος οἶδε;ʼ κἀμοῦ παρόντος, περὶ τούτων οὐδένα - δεῖ ἄλλον ἐρωτᾶν” καίτοι πολλάκις - τινὰς ἐρωτῶμεν οὐ τοῦ λόγου δεόμενοι, φωνὴν δέ τινα καὶ - φιλοφροσύνην ἐκκαλούμενοι παρʼ αὐτῶν, καὶ προαγαγεῖν εἰς ὁμιλίαν - ἐθέλοντες, ὡς Σωκράτης Θεαίτητον καὶ Χαρμίδην. ὅμοιον οὖν - τῷ τὸν ὑφʼ - ἑτέρου βουλόμενον - φιληθῆναι προδραμόντα -προδραμόντα R praeter necessitatem φιλεῖν αὐτὸν ἢ τὸν ἑτέρῳ προσβλέποντα - μεταστρέφειν εἰς ἑαυτὸν τὸ προλαμβάνειν τὰς ἀποκρίσεις καὶ τὰ - ὦτα μετάγειν, καὶ τὴν διάνοιαν ἕλκειν καὶ ἀποστρέφειν - πρὸς ἑαυτόν· - ὅπου, κἂν ἀπείπηται τὸν λόγον ὁ αἰτηθείς, - ἐπισχόντα καλῶς ἔχει καὶ πρὸς τὸ - βουλόμενον τοῦ ἐρωτῶντος ἁρμοσάμενον ὡς ἐπὶ κλῆσιν ἀλλοτρίαν - τὴν ἀπόκρισιν, αἰδημόνως καὶ κοσμίως ἀπαντᾶν, καὶ γὰρ οἱ μὲν - ἐρωτηθέντες, ἂν σφαλῶσιν ἐν τῷ ἀποκρίνεσθαι, συγγνώμης δικαίας - τυγχάνουσιν· - ὁ δʼ αὐθαιρέτως - ὑφιστάμενος καὶ προλαμβάνων τὸν λόγον ἀηδὴς μέν ἐστι καὶ - κατορθῶν, διαμαρτάνων δὲ παντάπασιν ἐπίχαρτος γίγνεται καὶ - καταγέλαστος.

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δεύτερον τοίνυν ἄσκημα πρὸς τὰς ἰδίας ἀποκρίσεις ἐστίν, αἷς - οὐχ ἣκιστα δεῖ προσέχειν τὸν ἀδόλεσχον· - πρῶτον μέν, ἵνα μὴ λάθῃ τοῖς ἐπὶ γέλωτι - καὶ ὕβρει - προκαλουμένοις εἰς λόγους αὐτὸν ἀποκρινόμενος μετὰ σπουδῆς. - ἔνιοι γὰρ οὐδὲν δεόμενοι διατριβῆς δὲ καὶ παιδιᾶς ἕνεκα - συνθέντες τινὰς ἐρωτήσεις προβάλλουσι τοῖς τοιούτοις καὶ - ἀνακινοῦσιν - αὐτῶν τὸν λῆρον· ὃ - δεῖ φυλάττεσθαι, καὶ μὴ ταχὺ τῷ λόγῳ μηδʼ ὥσπερ χάριν ἔχοντας - ἐπιπηδᾶν, ἀλλὰ καὶ τὸν τρόπον τοῦ πυνθανομένου σκοπεῖν καὶ τὴν - χρείαν. ὅταν δὲ φαίνηται τῷ ὄντι βουλόμενος - μαθεῖν, ἐθιστέον ἐφιστάναι καὶ ποιεῖν τι διάλειμμα μεταξὺ τῆς - ἐρωτήσεως καὶ τῆς ἀποκρίσεως· ἐν ᾧ προσθεῖναι μὲν ὁ ἐρωτῶν, - εἴ τι βούλεται, δύναται, - σκέψασθαι δʼ αὐτὸς περὶ ὧν - ἀποκρινεῖται, καὶ μὴ - κατατρέχειν μηδὲ - καταχωννύναι τὴν ἐρώτησιν , ἔτι πυνθανομένοις πολλάκις ὑπὸ - σπουδῆς ἄλλας ἀντʼ ἄλλων ἀποκρίσεις διδόντα. -διδόντα R: διδόντας - ἡ μὲν γὰρ Πυθία - καὶ πρὸ ἐρωτήσεως αὐθωρὶ χρησμοὺς εἴωθέ τινας ἐκφέρειν· ὁ γὰρ - θεός, ᾧ λατρεύει, - - καὶ κωφοῦ ξυνίησι καὶ οὐ λαλέοντος -λαλέοντος] φωνεῦντος Herodotus 1, 47 - ἀκούει. τὸν δὲ βουλόμενον ἐμμελῶς ἀποκρίνασθαι δεῖ - τὴν, διάνοιαν ἀναμεῖναι καὶ τὴν προαίρεσιν ἀκριβῶς καταμαθεῖν - τοῦ - πυνθανομένου, μὴ γένηται τὸ κατὰ τὴν παροιμίαν - - ἄμας ἀπῄτουν, οἱ δʼ ἀπηρνοῦντο - σκάφας. - -κοξκ. 3 π. 494 - ἄλλως δὲ τὸ λάβρον τοῦτο καὶ πρὸς τοὺς - λόγους ὀξύπεινον ἀνακρουστέον, ἵνα μὴ δοκῇ καθάπερ ῥεῦμα τῇ - γλώττῃ πάλαι προσιστάμενον ἀσμένως ὑπὸ τῆς ἐρωτήσεως - ἐξερᾶσθαι. -ἐξερᾶσθαι Emperius: ἐξορᾶσθαι - καὶ γὰρ ὁ Σωκράτης οὕτως - ἐκόλουε τὴν δίψαν, οὐκ ἐφιεὶς ἑαυτῷ πιεῖν μετὰ γυμνάσιον, - εἰ μὴ τὸν πρῶτον ἐκχέοι κάδον ἀνιμήσας, ὅπως ἐθίζηται τὸν - τοῦ λόγου καιρὸν ἀναμένειν τὸ ἄλογον. - -

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ἔστι τοίνυν τρία γένη τῶν πρὸς τὰς ἐρωτήσεις - ἀποκρίσεων, τὸ μὲν ἀναγκαῖον τὸ δὲ - φιλάνθρωπον τὸ δὲ περισσόν. οἷον πυθομένου τινὸς εἰ Σωκράτης ἔνδον, ὁ μὲν ἀπροθύμως καὶ ὥσπερ -καὶ ὥσπερ *: ὥσπερ καὶ - - ἄκων ἀποκρίνεται τὸ “οὐκ ἔνδον ·” ἐὰν δὲ βούληται - λακωνίζειν, καὶ τὸ “ἔνδον” ἀφελὼν αὐτὴν μόνην φθέγξεται - τὴν ἀπόφασιν· ὡς ἐκεῖνοι, Φιλίππου γράψαντος εἰ - δέχονται τῇ πόλει αὐτόν, εἰς χάρτην οὐ μέγα γράψαντες ἀπέστειλαν. ὁ δὲ - φιλανθρωπότερον ἀποκρίνεται “οὐκ ἔνδον ἀλλʼ ἐπὶ ταῖς τραπέζαις - ·” κἂν βούληται προσεπιμετρῆσαι, “ξένους τινὰς ἐκεῖ - περιμένων.” ὁ δὲ περιττὸς - καὶ ἀδολέσχης, ἄν γε δὴ - τύχῃ καὶ - τὸν Κολοφώνιον ἀνεγνωκὼς Ἀντίμαχον, “οὐκ ἔνδον” φησὶν “ἀλλʼ ἐπὶ ταῖς τραπέζαις, ξένους ἀναμένων Ἴωνας, ὑπὲρ - ὧν αὐτῷ γέγραφεν Ἀλκιβιάδης περὶ Μίλητον ὤν, καὶ παρὰ - Τισσαφέρνει διατρίβων, τῷ τοῦ μεγάλου σατράπῃ βασιλέως, ὃς - πάλαι μὲν ἐβοήθει - Λακεδαιμονίοις, νῦν δὲ προστίθεται διʼ Ἀλκιβιάδην - Ἀθηναίοις· ὁ γὰρ Ἀλκιβιάδης ἐπιθυμῶν κατελθεῖν εἰς τὴν - πατρίδα τὸν Τισσαφέρνην μετατίθησι” καὶ ὅλως τὴν ὀγδόην - Θουκυδίδου κατατεινάμενος ἐρεῖ καὶ κατακλύσει τὸν ἄνθρωπον, - - ἕως φθάσῃ - καὶ Μίλητος ἐκπολεμωθεῖσα καὶ φυγαδευθεὶς τὸ δεύτερον - Ἀλκιβιάδης. μάλιστα δὴ περὶ τοῦτο δεῖ τὴν ἀδολεσχίαν συνέχειν - ὥσπερ εἰς ἴχνος ἐμβιβάζοντα τὴν ἐρώτησιν καὶ ὡς κέντρῳ καὶ - διαστήματι τῇ χρείᾳ τοῦ πυνθανομένου περιγράφοντα τὴν - ἀπόκρισιν. Καρνεάδην μὲν γὰρ οὔπω - μεγάλην ἔχοντα δόξαν, ἐν τῷ γυμνασίῳ διαλεγόμενον πέμψας ὁ - γυμνασίαρχος ἐκέλευσεν ὑφεῖναι τὸ μέγεθος -τοῦ μεγέθους R τῆς φωνῆς ʽ - ἦν γὰρ μεγαλοφωνότατοσ̓· εἰπόντος δʼ ἐκείνου “δός μοι μέτρον φωνῆς,ʼ” οὐ φαύλως ὑπέτυχε “δίδωμι -δίδωμί σοι? - τὸν - προσδιαλεγόμενον.” τῷ δʼ ἀποκρινομένῳ μέτρον ἔστω ἡ τοῦ - ἐρωτῶντος βούλησις.

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καὶ μὴν ὥσπερ ὁ Σωκράτης; ἐκέλευε φυλάττεσθαι - τῶν σιτίων ὅσα μὴ πεινῶντας ἐσθίειν - ἀναπείθει p. 521 f. 661 f.: ἀναπείθει ἐσθίειν - καὶ τῶν πωμάτων -πωμάτων *: πομάτων - ὅσα πίνειν μὴ διψῶντας, οὕτω χρὴ - καὶ τῶν λόγων τὸν ἀδολέσχην, οἷς ἥδεται μάλιστα καὶ κέχρηται - κατακόρως, τούτους φοβεῖσθαι καὶ πρὸς τούτους ἐπιρρέοντας - ἀντιβαίνειν. οἷον οἱ - στρατιωτικοὶ - πολέμων εἰσὶ διηγηματικοί· καὶ τὸν Νέστορα τοιοῦτον ὁ ποιητὴς - εἰσάγει, τὰς αὑτοῦ πολλάκις ἀριστείας καὶ πράξεις διηγούμενον. - ἐπιεικῶς δὲ καὶ τοῖς περὶ δίκας εὐστοχήσασιν ἢ παρʼ ἡγεμόσι - καὶ - βασιλεῦσιν ἀπροσδοκήτως εὐημερήσασιν ὥσπερ - νόσημά τι προσπίπτει καὶ παρακολουθεῖ τὸ μεμνῆσθαι - καὶ διηγεῖσθαι πολλάκις, ὃν τρόπον εἰσῆλθον προσήχθησαν - ἠγωνίσαντο διελέχθησαν, ἐξήλεγξαν ἀντιδίκους τινὰς ἢ κατηγόρους, - ἐπῃνέθησαν. πολλῷ γάρ ἐστιν ἡ χαρὰ τῆς κωμικῆς ἐκείνης - ἀγρυπνίας -κωμικῆς ἐκείνης ἀγρυπνίας] cf. Kock. 3 p. 48 - λαλίστερον, ἀναρριπίζουσα - πολλάκις ἑαυτὴν καὶ πρόσφατον ποιοῦσα τοῖς διηγήμασιν. ὅθεν - ὀλισθηροὶ πρὸς τοὺς τοιούτους τῶν λόγων εἰσὶν ἐκ πάσης - προφάσεως οὐ γὰρ μόνον ὅπου τις ἀλγεῖ, - κεῖθι καὶ τὴν χεῖρʼ ἔχει,ʼ - ἀλλὰ καὶ τὸ ἡδόμενον ἕλκει -ἕλκει] cf. Kock. 3 p. 612 τὴν - φωνὴν ἐφʼ ἑαυτὸ -ἑαυτὸ] malim αὑτὸ - - καὶ περιάγει τὴν γλῶτταν, ἐπερείδειν ἀεὶ τῇ - μνήμῃ βουλόμενον. οὕτω καὶ τοῖς ἐρωτικοῖς ἡ - πλείστη διατριβὴ περὶ λόγους μνήμην τινὰ τῶν ἐρωμένων - ἀναδιδόντας· οἵ γε κἂν μὴ πρὸς ἀνθρώπους, πρὸς ἄψυχα περὶ - αὐτῶν διαλέγονται - - ὦ φιλτάτη κλίνη -Kock. 3 p. 438 καὶ -Βακχὶς θεὸν σʼ ἐνόμισεν, εὔδαιμον -εὔδαιμον idem: εὐδαῖμον - λύχνε - καὶ τῶν θεῶν μέγιστος ἐν -ἐν *: εἰ. cf Soph. Ai. 1136. Antig. 925. OC 1214. Eur. Hipp. 1320. Kock. 2 p. 242 ταύτῃ δοκεῖς. - ἔστι μὲν οὖν ἀτεχνῶς ἡ λευκὴ στάθμη πρὸς τοὺς - - λόγους ὁ - ἀδόλεσχος· οὐ μὴν ἀλλʼ ὁ -ἀλλʼ ὁ R: ἀλλὰ - μᾶλλον ἑτέρων ἑτέροις προσπεπονθὼς - ὀφείλει τούτους φυλάττεσθαι καὶ ἀνέχειν ἑαυτὸν ἀπὸ τούτων καὶ - ἀνακρούειν, ὡς πορρωτάτω προάγειν καὶ ἀπομηκύνειν ἀεὶ διʼ - ἡδονὴν δυναμένων. τὸ δʼ αὐτὸ τοῦτο καὶ πρὸς τοὺς λόγους - ἐκείνους πεπόνθασιν, ἐν οἷς - κατʼ ἐμπειρίαν ἢ ἕξιν τινὰ τῶν ἄλλων διαφέρειν νομίζουσι. - φίλαυτος γὰρ ὢν καὶ φιλόδοξος ὁ τοιοῦτος - νέμει τὸ πλεῖστον ἡμέρας τούτῳ μέρος, -Nauck. p. 413 -ἵνʼ αὐτὸς αὑτοῦ τυγχάνει κράτιστος ὤν, - - ἐν ἱστορίαις ὁ ἀναγνωστικός ἐν - τεχνολογίαις ὁ γραμματικός, - ἐν διηγήμασι ξενικοῖς ὁ πολλὴν - χώραν ἐπεληλυθὼς καὶ πεπλανημένος. ὥστε καὶ ταῦτα δεῖ - φυλάττεσθαι· δελεαζομένη γὰρ ὑπʼ αὐτῶν ἡ ἀδολεσχία καθάπερ ζῷον - ἐπὶ νομὰς συνήθεις πρόεισι. - - θαυμαστὸς δʼ ὁ Κῦρος, -Κῦρος] Xen. Cyrop. 1, 4, 4 ὅτι καὶ τὰς ἁμίλλας ἐποιεῖτο πρὸς τοὺς ἥλικας, οὐκ ἐν οἷς κρείττων ἀλλʼ - ἐν οἷς ἀπειρότερος ἦν ἐκείνων, εἰς ταῦτα προκαλούμενος· ἵνα - μήτε λυπῇ παρευδοκιμῶν καὶ μανθάνων ὠφελῆται. ὁ δʼ ἀδολέσχης - τοὐναντίον, ἂν μέν τις ἐμπέσῃ - - λόγος, ἐξ οὗ μαθεῖν τι δύναται καὶ πυθέσθαι - τῶν ἀγνοουμένων, - τοῦτον ἐξωθεῖ καὶ ἐκκρούει, μισθὸν οὕτω δοῦναι βραχὺν τῷ -τῷ] τὸ Emperius. τοῦ? - σιωπῆσαι μὴ δυνάμενος· εἰς δὲ τὰς ἑώλους καὶ πολυπατήτους κύκλῳ - περιιὼν εἰσελαύνει ῥαψῳδίας τὸν λόγον· ὡς τῶν - παρʼ ἡμῖν τις κατὰ τύχην ἀνεγνωκὼς δύο - τῶν Ἐφόρου βιβλίων ἢ τρία, πάντας ἀνθρώπους κατέτριβε καὶ πᾶν - ἀνάστατον ἐποίει συμπόσιον, ἀεὶ τὴν ἐν Λεύκτροις μάχην καὶ τὰ - συνεχῆ διηγούμενος· ὅθεν Ἐπαμεινώνδας παρωνύμιον ἔσχεν. - -

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οὐ μὴν ἀλλὰ τοῦτό γε τῶν κακῶν ἐλάχιστόν ἐστι., καὶ δεῖ - παρατρέπειν εἰς ταῦτα τὴν ἀδολεσχίαν - ἧττον γὰρ ἀηδὲς ἔσται τὸ λάλον - ἐν τῷ φιλολόγῳ πλεονάζον. ἐθιστέον δὲ καὶ γράφειν τι τοὺς - τοιούτους καὶ διαλέγεσθαι κατʼ ἰδίαν. ὁ μὲν γὰρ Στωικὸς -Ἀντίπατρος, ὡς ἔοικε, μὴ - δυνάμενος μηδὲ βουλόμενος ὁμόσε χωρεῖν τῷ Καρνεάδῃ μετὰ πολλοῦ - ῥεύματος εἰς τὴν Στοὰν φερομένῳ, γράφων δὲ καὶ πληρῶν τὰ - βιβλία τῶν πρὸς αὐτὸν ἀντιλογιῶν “καλαμοβόασ” ἐπεκλήθη· τὸν - δʼ ἀδολέσχην ἴσως ἂν ἡ - πρὸς τὸ - γράφειν σκιαμαχία καὶ ἡ βοὴ τοῦ πλήθους ἀπερύκουσα καθʼ ἡμέραν - ἐλαφρότερον παρασκευάσειε τοῖς συνοῦσιν, ὥσπερ οἱ κύνες εἰς - λίθους καὶ ξύλα - τὸν θυμὸν ἀφέντες ἧττόν εἰσι χαλεποὶ τοῖς - ἀνθρώποις. ἁρμόσει δʼ αὐτοῖς σφόδρα καὶ τὸ μετὰ κρειττόνων ἀεὶ - καὶ πρεσβυτέρων ὁμιλεῖν αἰσχυνόμενοι γὰρ αὐτῶν τὴν δόξαν ἐν - ἔθει γενήσονται τοῦ σιωπᾶν.

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τούτοις δʼ ἀεὶ δεῖ καταμεμῖχθαι καὶ συμπεπλέχθαι - τοῖς ἐθισμοῖς · τὴν προσοχὴν ἐκείνην καὶ - τὸν ἐπιλογισμόν, ὅταν τι μέλλωμεν λαλεῖν καὶ τὰ ῥήματα τῷ - στόματι προστρέχῃ, “τίς οὗτος ὁ λόγος ὁ ἐφεστὼς καὶ - καταβιαζόμενος; ἐπὶ τί δʼ ἡ γλῶσσʼ ἀσπαίρει; τί δʼ εἰπόντι - περιγίγνεται καλὸν ἢ τί σιωπήσαντι δυσχερές;ʼ” οὐ γὰρ ὡς βάρος τι δεῖ πιέζοντʼ -πιέζον R - ἀποθέσθαι - τὸν - λόγον, ἐπεὶ παραμένει γε καὶ ῥηθεὶς ὁμοίως· ἀλλʼ ἢ διʼ αὑτοὺς - ἅνθρωποι δεόμενοί τινος λαλοῦσιν ἢ τοὺς ἀκούοντας ὠφελοῦντες - ἢ χάριν τινὰ παρασκευάζοντες ἀλλήλοις ὥσπερ ἁλσὶ τοῖς λόγοις - ἐφηδύνουσι τὴν διατριβὴν καὶ - τὴν πρᾶξιν, ἐν ᾗ τυγχάνουσιν ὄντες. εἰ δὲ μήτε -μήτε R: οὔτε - τῷ λέγοντι - χρήσιμον μήτʼ ἀναγκαῖον τοῖς ἀκούουσι τὸ λεγόμενον ἡδονὴ τε καὶ - χάρις οὐ πρόσεστι, διὰ τί λέγεται; τὸ γὰρ μάτην καὶ διακενῆς - οὐχ ἧττον ἐν τοῖς λόγοις ἢ τοῖς - - ἔργοις ἐστίν. ἐπὶ πᾶσι δὲ καὶ παρὰ ταῦτα πάντα δεῖ πρόχειρον - ἔχειν καὶ μνημονεύειν τὸ Σιμωνίδειον - ὅτι λαλήσας μὲν πολλάκις - μετενόησε, σιωπήσας δʼ οὐδέποτε· καὶ τὴν ἄσκησιν, ὅτι πάντων - ἐπικρατεῖ καὶ ἰσχυρόν ἐστιν· ὅπου καὶ λυγμὸν καὶ βῆχʼ - ἄνθρωποι - τῷ προσέχειν - ἀποβιαζόμενοι, μετὰ πόνου καὶ ἀλγηδόνος ἐξεκρούσαντο. σιγὴ δʼ οὐ - μόνον ἄδιψον, ὥς φησιν Ἱπποκράτης, cf. p. 90 d ἀλλὰ καὶ ἄλυπον καὶ - ἀνώδυνον.

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data/tlg0007/tlg085/tlg0007.tlg085.perseus-grc3.xml | 2 +- data/tlg0007/tlg086/tlg0007.tlg086.perseus-eng3.xml | 2 +- data/tlg0007/tlg086/tlg0007.tlg086.perseus-eng4.xml | 2 +- data/tlg0007/tlg086/tlg0007.tlg086.perseus-grc3.xml | 2 +- data/tlg0007/tlg087/tlg0007.tlg087.perseus-eng3.xml | 2 +- data/tlg0007/tlg087/tlg0007.tlg087.perseus-eng4.xml | 2 +- data/tlg0007/tlg087/tlg0007.tlg087.perseus-grc3.xml | 2 +- data/tlg0007/tlg088/tlg0007.tlg088.perseus-eng3.xml | 2 +- data/tlg0007/tlg088/tlg0007.tlg088.perseus-eng4.xml | 2 +- data/tlg0007/tlg088/tlg0007.tlg088.perseus-grc3.xml | 2 +- data/tlg0007/tlg089/tlg0007.tlg089.perseus-eng3.xml | 2 +- data/tlg0007/tlg089/tlg0007.tlg089.perseus-eng4.xml | 2 +- data/tlg0007/tlg090/tlg0007.tlg090.perseus-eng3.xml | 2 +- data/tlg0007/tlg090/tlg0007.tlg090.perseus-eng4.xml | 2 +- data/tlg0007/tlg091/tlg0007.tlg091.perseus-eng3.xml | 2 +- data/tlg0007/tlg091/tlg0007.tlg091.perseus-eng4.xml | 2 +- data/tlg0007/tlg092/tlg0007.tlg092.perseus-eng3.xml | 2 +- data/tlg0007/tlg092/tlg0007.tlg092.perseus-eng4.xml | 2 +- data/tlg0007/tlg093/tlg0007.tlg093.perseus-eng3.xml | 2 +- data/tlg0007/tlg093/tlg0007.tlg093.perseus-eng4.xml | 2 +- data/tlg0007/tlg094/tlg0007.tlg094.perseus-eng3.xml | 2 +- data/tlg0007/tlg094/tlg0007.tlg094.perseus-eng4.xml | 2 +- data/tlg0007/tlg095/tlg0007.tlg095.perseus-eng4.xml | 2 +- data/tlg0007/tlg096/tlg0007.tlg096.perseus-eng3.xml | 2 +- data/tlg0007/tlg096/tlg0007.tlg096.perseus-eng4.xml | 2 +- data/tlg0007/tlg097/tlg0007.tlg097.perseus-eng3.xml | 2 +- data/tlg0007/tlg098/tlg0007.tlg098.perseus-eng3.xml | 2 +- data/tlg0007/tlg098/tlg0007.tlg098.perseus-eng4.xml | 2 +- data/tlg0007/tlg099/tlg0007.tlg099.perseus-eng4.xml | 2 +- data/tlg0007/tlg100/tlg0007.tlg100.perseus-eng3.xml | 2 +- data/tlg0007/tlg100/tlg0007.tlg100.perseus-eng4.xml | 2 +- data/tlg0007/tlg101/tlg0007.tlg101.perseus-eng3.xml | 2 +- data/tlg0007/tlg101/tlg0007.tlg101.perseus-eng4.xml | 2 +- data/tlg0007/tlg117/tlg0007.tlg117.perseus-eng4.xml | 2 +- data/tlg0007/tlg139/tlg0007.tlg139.perseus-eng2.xml | 2 +- data/tlg0007/tlg140/tlg0007.tlg140.perseus-eng2.xml | 2 +- data/tlg0007/tlg141/tlg0007.tlg141.perseus-eng2.xml | 2 +- 217 files changed, 217 insertions(+), 217 deletions(-) diff --git a/data/tlg0007/tlg001/tlg0007.tlg001.perseus-eng3.xml b/data/tlg0007/tlg001/tlg0007.tlg001.perseus-eng3.xml index 54f3963eb..0d3207520 100644 --- a/data/tlg0007/tlg001/tlg0007.tlg001.perseus-eng3.xml +++ b/data/tlg0007/tlg001/tlg0007.tlg001.perseus-eng3.xml @@ -31,7 +31,7 @@ Plutarch's Lives with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA Harvard University Press diff --git a/data/tlg0007/tlg001/tlg0007.tlg001.perseus-grc2.xml b/data/tlg0007/tlg001/tlg0007.tlg001.perseus-grc2.xml index b79e2c1ab..f32e04c86 100644 --- a/data/tlg0007/tlg001/tlg0007.tlg001.perseus-grc2.xml +++ b/data/tlg0007/tlg001/tlg0007.tlg001.perseus-grc2.xml @@ -33,7 +33,7 @@ Plutarch's Lives with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg002/tlg0007.tlg002.perseus-eng2.xml b/data/tlg0007/tlg002/tlg0007.tlg002.perseus-eng2.xml index 669352845..383c13523 100644 --- a/data/tlg0007/tlg002/tlg0007.tlg002.perseus-eng2.xml +++ b/data/tlg0007/tlg002/tlg0007.tlg002.perseus-eng2.xml @@ -33,7 +33,7 @@ 0674990528 with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg002/tlg0007.tlg002.perseus-grc2.xml b/data/tlg0007/tlg002/tlg0007.tlg002.perseus-grc2.xml index 1f2e99f67..ea9dcc24e 100644 --- a/data/tlg0007/tlg002/tlg0007.tlg002.perseus-grc2.xml +++ b/data/tlg0007/tlg002/tlg0007.tlg002.perseus-grc2.xml @@ -34,7 +34,7 @@ Plutarch's Lives with an English Translation by -Bernadotte Perrin +Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg003/tlg0007.tlg003.perseus-eng2.xml b/data/tlg0007/tlg003/tlg0007.tlg003.perseus-eng2.xml index 86865cec4..c2ea6fe9f 100644 --- a/data/tlg0007/tlg003/tlg0007.tlg003.perseus-eng2.xml +++ b/data/tlg0007/tlg003/tlg0007.tlg003.perseus-eng2.xml @@ -31,7 +31,7 @@ Plutarch's Lives0674990528 with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg003/tlg0007.tlg003.perseus-grc2.xml b/data/tlg0007/tlg003/tlg0007.tlg003.perseus-grc2.xml index 4e70ced6a..39e902fba 100644 --- a/data/tlg0007/tlg003/tlg0007.tlg003.perseus-grc2.xml +++ b/data/tlg0007/tlg003/tlg0007.tlg003.perseus-grc2.xml @@ -32,7 +32,7 @@ Plutarch's Lives0674990528 with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg004/tlg0007.tlg004.perseus-eng2.xml b/data/tlg0007/tlg004/tlg0007.tlg004.perseus-eng2.xml index 4f8b9a086..d0f249068 100644 --- a/data/tlg0007/tlg004/tlg0007.tlg004.perseus-eng2.xml +++ b/data/tlg0007/tlg004/tlg0007.tlg004.perseus-eng2.xml @@ -31,7 +31,7 @@ Plutarch's Lives0674990528 with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg004/tlg0007.tlg004.perseus-grc2.xml b/data/tlg0007/tlg004/tlg0007.tlg004.perseus-grc2.xml index b191f0bfa..a06283c46 100644 --- a/data/tlg0007/tlg004/tlg0007.tlg004.perseus-grc2.xml +++ b/data/tlg0007/tlg004/tlg0007.tlg004.perseus-grc2.xml @@ -35,7 +35,7 @@ Plutarch's Lives0674990528 with an English Translation by -Bernadotte Perrin +Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg005/tlg0007.tlg005.perseus-eng2.xml b/data/tlg0007/tlg005/tlg0007.tlg005.perseus-eng2.xml index fab651bed..753d5cf0e 100644 --- a/data/tlg0007/tlg005/tlg0007.tlg005.perseus-eng2.xml +++ b/data/tlg0007/tlg005/tlg0007.tlg005.perseus-eng2.xml @@ -30,7 +30,7 @@ Plutarch's Lives0674990528 with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg005/tlg0007.tlg005.perseus-grc2.xml b/data/tlg0007/tlg005/tlg0007.tlg005.perseus-grc2.xml index 794ac60ab..8fee6d2f5 100644 --- a/data/tlg0007/tlg005/tlg0007.tlg005.perseus-grc2.xml +++ b/data/tlg0007/tlg005/tlg0007.tlg005.perseus-grc2.xml @@ -34,7 +34,7 @@ Plutarch's Lives0674990528 with an English Translation by -Bernadotte Perrin +Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg006/tlg0007.tlg006.perseus-eng2.xml b/data/tlg0007/tlg006/tlg0007.tlg006.perseus-eng2.xml index c5970817b..901961cd4 100644 --- a/data/tlg0007/tlg006/tlg0007.tlg006.perseus-eng2.xml +++ b/data/tlg0007/tlg006/tlg0007.tlg006.perseus-eng2.xml @@ -30,7 +30,7 @@ Plutarch's Lives0674990528 with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg006/tlg0007.tlg006.perseus-grc2.xml b/data/tlg0007/tlg006/tlg0007.tlg006.perseus-grc2.xml index 6fac10fc4..781d877f1 100644 --- a/data/tlg0007/tlg006/tlg0007.tlg006.perseus-grc2.xml +++ b/data/tlg0007/tlg006/tlg0007.tlg006.perseus-grc2.xml @@ -33,7 +33,7 @@ Plutarch's Lives0674990528 with an English Translation by -Bernadotte Perrin +Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg007/tlg0007.tlg007.perseus-eng2.xml b/data/tlg0007/tlg007/tlg0007.tlg007.perseus-eng2.xml index 22429e619..c4f4dd8b2 100644 --- a/data/tlg0007/tlg007/tlg0007.tlg007.perseus-eng2.xml +++ b/data/tlg0007/tlg007/tlg0007.tlg007.perseus-eng2.xml @@ -21,7 +21,7 @@ Plutarch's Lives0674990528 with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg007/tlg0007.tlg007.perseus-grc2.xml b/data/tlg0007/tlg007/tlg0007.tlg007.perseus-grc2.xml index 28cdf80b2..24e48ac30 100644 --- a/data/tlg0007/tlg007/tlg0007.tlg007.perseus-grc2.xml +++ b/data/tlg0007/tlg007/tlg0007.tlg007.perseus-grc2.xml @@ -33,7 +33,7 @@ Plutarch's Lives with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg008/tlg0007.tlg008.perseus-eng2.xml b/data/tlg0007/tlg008/tlg0007.tlg008.perseus-eng2.xml index d1740421a..1f554cea0 100644 --- a/data/tlg0007/tlg008/tlg0007.tlg008.perseus-eng2.xml +++ b/data/tlg0007/tlg008/tlg0007.tlg008.perseus-eng2.xml @@ -29,7 +29,7 @@ Plutarch's Lives0674990528 with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg008/tlg0007.tlg008.perseus-grc2.xml b/data/tlg0007/tlg008/tlg0007.tlg008.perseus-grc2.xml index f6c3ddb76..3ca3db8bb 100644 --- a/data/tlg0007/tlg008/tlg0007.tlg008.perseus-grc2.xml +++ b/data/tlg0007/tlg008/tlg0007.tlg008.perseus-grc2.xml @@ -34,7 +34,7 @@ Plutarch's Lives0674990528 with an English Translation by -Bernadotte Perrin +Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg009/tlg0007.tlg009.perseus-eng2.xml b/data/tlg0007/tlg009/tlg0007.tlg009.perseus-eng2.xml index e85b207ff..117c4e759 100644 --- a/data/tlg0007/tlg009/tlg0007.tlg009.perseus-eng2.xml +++ b/data/tlg0007/tlg009/tlg0007.tlg009.perseus-eng2.xml @@ -30,7 +30,7 @@ Plutarch's Lives0674990528 with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg009/tlg0007.tlg009.perseus-grc2.xml b/data/tlg0007/tlg009/tlg0007.tlg009.perseus-grc2.xml index f2edf5486..3aa4fc98b 100644 --- a/data/tlg0007/tlg009/tlg0007.tlg009.perseus-grc2.xml +++ b/data/tlg0007/tlg009/tlg0007.tlg009.perseus-grc2.xml @@ -32,7 +32,7 @@ Plutarch's Lives0674990528 with an English Translation by -Bernadotte Perrin +Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg010/tlg0007.tlg010.perseus-eng2.xml b/data/tlg0007/tlg010/tlg0007.tlg010.perseus-eng2.xml index 2fd0b3f99..2932cf774 100644 --- a/data/tlg0007/tlg010/tlg0007.tlg010.perseus-eng2.xml +++ b/data/tlg0007/tlg010/tlg0007.tlg010.perseus-eng2.xml @@ -28,7 +28,7 @@ Plutarch's Lives0674990536 with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg010/tlg0007.tlg010.perseus-grc2.xml b/data/tlg0007/tlg010/tlg0007.tlg010.perseus-grc2.xml index 8809e079c..7d9d07667 100644 --- a/data/tlg0007/tlg010/tlg0007.tlg010.perseus-grc2.xml +++ b/data/tlg0007/tlg010/tlg0007.tlg010.perseus-grc2.xml @@ -33,7 +33,7 @@ Plutarch's Lives with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg011/tlg0007.tlg011.perseus-eng2.xml b/data/tlg0007/tlg011/tlg0007.tlg011.perseus-eng2.xml index f2eebef78..5b4c7f699 100644 --- a/data/tlg0007/tlg011/tlg0007.tlg011.perseus-eng2.xml +++ b/data/tlg0007/tlg011/tlg0007.tlg011.perseus-eng2.xml @@ -34,7 +34,7 @@ Plutarch's Lives0674990536 with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg011/tlg0007.tlg011.perseus-grc2.xml b/data/tlg0007/tlg011/tlg0007.tlg011.perseus-grc2.xml index ad0cd9638..57a919bde 100644 --- a/data/tlg0007/tlg011/tlg0007.tlg011.perseus-grc2.xml +++ b/data/tlg0007/tlg011/tlg0007.tlg011.perseus-grc2.xml @@ -33,7 +33,7 @@ Plutarch's Lives0674990536 with an English Translation by -Bernadotte Perrin +Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg012/tlg0007.tlg012.perseus-eng2.xml b/data/tlg0007/tlg012/tlg0007.tlg012.perseus-eng2.xml index e48c42a0d..781528182 100644 --- a/data/tlg0007/tlg012/tlg0007.tlg012.perseus-eng2.xml +++ b/data/tlg0007/tlg012/tlg0007.tlg012.perseus-eng2.xml @@ -32,7 +32,7 @@ Plutarch's Lives0674990722 with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg012/tlg0007.tlg012.perseus-grc2.xml b/data/tlg0007/tlg012/tlg0007.tlg012.perseus-grc2.xml index 58949e6f6..bc2015746 100644 --- a/data/tlg0007/tlg012/tlg0007.tlg012.perseus-grc2.xml +++ b/data/tlg0007/tlg012/tlg0007.tlg012.perseus-grc2.xml @@ -32,7 +32,7 @@ Plutarch's Lives with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg013/tlg0007.tlg013.perseus-eng2.xml b/data/tlg0007/tlg013/tlg0007.tlg013.perseus-eng2.xml index 2cd737d74..fbe66248f 100644 --- a/data/tlg0007/tlg013/tlg0007.tlg013.perseus-eng2.xml +++ b/data/tlg0007/tlg013/tlg0007.tlg013.perseus-eng2.xml @@ -28,7 +28,7 @@ Plutarch's Lives0674990722 with an English Translation by - Bernadotte Perrin + Bernadotte Perrin diff --git a/data/tlg0007/tlg013/tlg0007.tlg013.perseus-grc2.xml b/data/tlg0007/tlg013/tlg0007.tlg013.perseus-grc2.xml index 94fe381c0..e41e48dc4 100644 --- a/data/tlg0007/tlg013/tlg0007.tlg013.perseus-grc2.xml +++ b/data/tlg0007/tlg013/tlg0007.tlg013.perseus-grc2.xml @@ -31,7 +31,7 @@ Plutarch's Lives0674990722 with an English Translation by -Bernadotte Perrin +Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg014/tlg0007.tlg014.perseus-eng2.xml b/data/tlg0007/tlg014/tlg0007.tlg014.perseus-eng2.xml index a3fa07aef..15a1b5531 100644 --- a/data/tlg0007/tlg014/tlg0007.tlg014.perseus-eng2.xml +++ b/data/tlg0007/tlg014/tlg0007.tlg014.perseus-eng2.xml @@ -34,7 +34,7 @@ Plutarch's Lives0674990722 with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg014/tlg0007.tlg014.perseus-grc2.xml b/data/tlg0007/tlg014/tlg0007.tlg014.perseus-grc2.xml index 647bf6ab9..f2303e098 100644 --- a/data/tlg0007/tlg014/tlg0007.tlg014.perseus-grc2.xml +++ b/data/tlg0007/tlg014/tlg0007.tlg014.perseus-grc2.xml @@ -33,7 +33,7 @@ Plutarch's Lives0674990722 with an English Translation by -Bernadotte Perrin +Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg015/tlg0007.tlg015.perseus-eng2.xml b/data/tlg0007/tlg015/tlg0007.tlg015.perseus-eng2.xml index e21909459..108356392 100644 --- a/data/tlg0007/tlg015/tlg0007.tlg015.perseus-eng2.xml +++ b/data/tlg0007/tlg015/tlg0007.tlg015.perseus-eng2.xml @@ -30,7 +30,7 @@ Plutarch's Lives0674990897 with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg015/tlg0007.tlg015.perseus-grc2.xml b/data/tlg0007/tlg015/tlg0007.tlg015.perseus-grc2.xml index 40711ce9f..e9b3d9de2 100644 --- a/data/tlg0007/tlg015/tlg0007.tlg015.perseus-grc2.xml +++ b/data/tlg0007/tlg015/tlg0007.tlg015.perseus-grc2.xml @@ -34,7 +34,7 @@ Plutarch's Lives with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg016/tlg0007.tlg016.perseus-eng2.xml b/data/tlg0007/tlg016/tlg0007.tlg016.perseus-eng2.xml index 79d433c98..902b3d761 100644 --- a/data/tlg0007/tlg016/tlg0007.tlg016.perseus-eng2.xml +++ b/data/tlg0007/tlg016/tlg0007.tlg016.perseus-eng2.xml @@ -30,7 +30,7 @@ Plutarch's Lives0674990897 with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg016/tlg0007.tlg016.perseus-grc2.xml b/data/tlg0007/tlg016/tlg0007.tlg016.perseus-grc2.xml index 691e03ca3..a8ce1bb32 100644 --- a/data/tlg0007/tlg016/tlg0007.tlg016.perseus-grc2.xml +++ b/data/tlg0007/tlg016/tlg0007.tlg016.perseus-grc2.xml @@ -33,7 +33,7 @@ Plutarch's Lives0674990897 with an English Translation by -Bernadotte Perrin +Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg017/tlg0007.tlg017.perseus-eng2.xml b/data/tlg0007/tlg017/tlg0007.tlg017.perseus-eng2.xml index 71023e031..e01ea8a0f 100644 --- a/data/tlg0007/tlg017/tlg0007.tlg017.perseus-eng2.xml +++ b/data/tlg0007/tlg017/tlg0007.tlg017.perseus-eng2.xml @@ -30,7 +30,7 @@ Plutarch's Lives0674990897 with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg017/tlg0007.tlg017.perseus-grc2.xml b/data/tlg0007/tlg017/tlg0007.tlg017.perseus-grc2.xml index 37af41f78..6f9ec4523 100644 --- a/data/tlg0007/tlg017/tlg0007.tlg017.perseus-grc2.xml +++ b/data/tlg0007/tlg017/tlg0007.tlg017.perseus-grc2.xml @@ -33,7 +33,7 @@ Plutarch's Lives0674990897 with an English Translation by -Bernadotte Perrin +Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg018/tlg0007.tlg018.perseus-eng2.xml b/data/tlg0007/tlg018/tlg0007.tlg018.perseus-eng2.xml index e8351a277..f926a792b 100644 --- a/data/tlg0007/tlg018/tlg0007.tlg018.perseus-eng2.xml +++ b/data/tlg0007/tlg018/tlg0007.tlg018.perseus-eng2.xml @@ -30,7 +30,7 @@ Plutarch's Lives0674991095 with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg018/tlg0007.tlg018.perseus-grc2.xml b/data/tlg0007/tlg018/tlg0007.tlg018.perseus-grc2.xml index 42a207e3d..e242dbcf3 100644 --- a/data/tlg0007/tlg018/tlg0007.tlg018.perseus-grc2.xml +++ b/data/tlg0007/tlg018/tlg0007.tlg018.perseus-grc2.xml @@ -32,7 +32,7 @@ Plutarch's Lives0674991095 with an English Translation by -Bernadotte Perrin +Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg019/tlg0007.tlg019.perseus-eng2.xml b/data/tlg0007/tlg019/tlg0007.tlg019.perseus-eng2.xml index e065f86e4..c49b64720 100644 --- a/data/tlg0007/tlg019/tlg0007.tlg019.perseus-eng2.xml +++ b/data/tlg0007/tlg019/tlg0007.tlg019.perseus-eng2.xml @@ -29,7 +29,7 @@ Plutarch's Lives0674991095 with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg019/tlg0007.tlg019.perseus-grc2.xml b/data/tlg0007/tlg019/tlg0007.tlg019.perseus-grc2.xml index 5fe44e11a..07c5779d4 100644 --- a/data/tlg0007/tlg019/tlg0007.tlg019.perseus-grc2.xml +++ b/data/tlg0007/tlg019/tlg0007.tlg019.perseus-grc2.xml @@ -32,7 +32,7 @@ Plutarch's Lives0674991095 with an English Translation by -Bernadotte Perrin +Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg020/tlg0007.tlg020.perseus-eng2.xml b/data/tlg0007/tlg020/tlg0007.tlg020.perseus-eng2.xml index e8732c7d8..b1cc6a52a 100644 --- a/data/tlg0007/tlg020/tlg0007.tlg020.perseus-eng2.xml +++ b/data/tlg0007/tlg020/tlg0007.tlg020.perseus-eng2.xml @@ -33,7 +33,7 @@ schematypens="http://purl.oclc.org/dsdl/schematron"?> Plutarch's Lives0674991095 with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg020/tlg0007.tlg020.perseus-grc2.xml b/data/tlg0007/tlg020/tlg0007.tlg020.perseus-grc2.xml index c130c1d3b..f49623ffd 100644 --- a/data/tlg0007/tlg020/tlg0007.tlg020.perseus-grc2.xml +++ b/data/tlg0007/tlg020/tlg0007.tlg020.perseus-grc2.xml @@ -35,7 +35,7 @@ schematypens="http://purl.oclc.org/dsdl/schematron"?> Plutarch's Lives0674991095 with an English Translation by -Bernadotte Perrin +Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg021/tlg0007.tlg021.perseus-eng2.xml b/data/tlg0007/tlg021/tlg0007.tlg021.perseus-eng2.xml index a532a034b..97dcd0be9 100644 --- a/data/tlg0007/tlg021/tlg0007.tlg021.perseus-eng2.xml +++ b/data/tlg0007/tlg021/tlg0007.tlg021.perseus-eng2.xml @@ -30,7 +30,7 @@ Plutarch's Lives0674990978 with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg021/tlg0007.tlg021.perseus-grc2.xml b/data/tlg0007/tlg021/tlg0007.tlg021.perseus-grc2.xml index 46e955aca..e363c19f1 100644 --- a/data/tlg0007/tlg021/tlg0007.tlg021.perseus-grc2.xml +++ b/data/tlg0007/tlg021/tlg0007.tlg021.perseus-grc2.xml @@ -33,7 +33,7 @@ Plutarch's Lives0674990978 with an English Translation by -Bernadotte Perrin +Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg022/tlg0007.tlg022.perseus-eng2.xml b/data/tlg0007/tlg022/tlg0007.tlg022.perseus-eng2.xml index 27abb7137..8f3b2bd74 100644 --- a/data/tlg0007/tlg022/tlg0007.tlg022.perseus-eng2.xml +++ b/data/tlg0007/tlg022/tlg0007.tlg022.perseus-eng2.xml @@ -31,7 +31,7 @@ 0674990978 with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg022/tlg0007.tlg022.perseus-grc2.xml b/data/tlg0007/tlg022/tlg0007.tlg022.perseus-grc2.xml index df3f2b209..2c5670939 100644 --- a/data/tlg0007/tlg022/tlg0007.tlg022.perseus-grc2.xml +++ b/data/tlg0007/tlg022/tlg0007.tlg022.perseus-grc2.xml @@ -34,7 +34,7 @@ 0674990978 with an English Translation by -Bernadotte Perrin +Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg023/tlg0007.tlg023.perseus-eng2.xml b/data/tlg0007/tlg023/tlg0007.tlg023.perseus-eng2.xml index 21449b5d8..ab4828eee 100644 --- a/data/tlg0007/tlg023/tlg0007.tlg023.perseus-eng2.xml +++ b/data/tlg0007/tlg023/tlg0007.tlg023.perseus-eng2.xml @@ -33,7 +33,7 @@ Plutarch's Lives0674990978 with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg023/tlg0007.tlg023.perseus-grc2.xml b/data/tlg0007/tlg023/tlg0007.tlg023.perseus-grc2.xml index 47722923f..47ae4e97d 100644 --- a/data/tlg0007/tlg023/tlg0007.tlg023.perseus-grc2.xml +++ b/data/tlg0007/tlg023/tlg0007.tlg023.perseus-grc2.xml @@ -33,7 +33,7 @@ Plutarch's Lives0674990978 with an English Translation by -Bernadotte Perrin +Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg024/tlg0007.tlg024.perseus-eng2.xml b/data/tlg0007/tlg024/tlg0007.tlg024.perseus-eng2.xml index 7794b6b81..2d9d5f59c 100644 --- a/data/tlg0007/tlg024/tlg0007.tlg024.perseus-eng2.xml +++ b/data/tlg0007/tlg024/tlg0007.tlg024.perseus-eng2.xml @@ -34,7 +34,7 @@ 0674990536 with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg024/tlg0007.tlg024.perseus-grc2.xml b/data/tlg0007/tlg024/tlg0007.tlg024.perseus-grc2.xml index 1fde1825a..1f53ed518 100644 --- a/data/tlg0007/tlg024/tlg0007.tlg024.perseus-grc2.xml +++ b/data/tlg0007/tlg024/tlg0007.tlg024.perseus-grc2.xml @@ -33,7 +33,7 @@ Plutarch's Lives with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg025/tlg0007.tlg025.perseus-eng2.xml b/data/tlg0007/tlg025/tlg0007.tlg025.perseus-eng2.xml index 33b7dce6d..aa72fedee 100644 --- a/data/tlg0007/tlg025/tlg0007.tlg025.perseus-eng2.xml +++ b/data/tlg0007/tlg025/tlg0007.tlg025.perseus-eng2.xml @@ -34,7 +34,7 @@ 0674990536 with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg025/tlg0007.tlg025.perseus-grc2.xml b/data/tlg0007/tlg025/tlg0007.tlg025.perseus-grc2.xml index b104e4ccf..fbcad8860 100644 --- a/data/tlg0007/tlg025/tlg0007.tlg025.perseus-grc2.xml +++ b/data/tlg0007/tlg025/tlg0007.tlg025.perseus-grc2.xml @@ -33,7 +33,7 @@ Plutarch's Lives0674990536 with an English Translation by -Bernadotte Perrin +Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg026/tlg0007.tlg026.perseus-eng2.xml b/data/tlg0007/tlg026/tlg0007.tlg026.perseus-eng2.xml index 11e3a9ddc..d6bbfcdb3 100644 --- a/data/tlg0007/tlg026/tlg0007.tlg026.perseus-eng2.xml +++ b/data/tlg0007/tlg026/tlg0007.tlg026.perseus-eng2.xml @@ -33,7 +33,7 @@ Plutarch's Lives0674990536 with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg026/tlg0007.tlg026.perseus-grc2.xml b/data/tlg0007/tlg026/tlg0007.tlg026.perseus-grc2.xml index 49c34df82..5194d852a 100644 --- a/data/tlg0007/tlg026/tlg0007.tlg026.perseus-grc2.xml +++ b/data/tlg0007/tlg026/tlg0007.tlg026.perseus-grc2.xml @@ -33,7 +33,7 @@ Plutarch's Lives0674990536 with an English Translation by -Bernadotte Perrin +Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg027/tlg0007.tlg027.perseus-eng2.xml b/data/tlg0007/tlg027/tlg0007.tlg027.perseus-eng2.xml index 34dd6520b..6b29663a1 100644 --- a/data/tlg0007/tlg027/tlg0007.tlg027.perseus-eng2.xml +++ b/data/tlg0007/tlg027/tlg0007.tlg027.perseus-eng2.xml @@ -33,7 +33,7 @@ Plutarch's Lives0674991133 with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg027/tlg0007.tlg027.perseus-grc2.xml b/data/tlg0007/tlg027/tlg0007.tlg027.perseus-grc2.xml index 01dc3c394..79b2cce1a 100644 --- a/data/tlg0007/tlg027/tlg0007.tlg027.perseus-grc2.xml +++ b/data/tlg0007/tlg027/tlg0007.tlg027.perseus-grc2.xml @@ -34,7 +34,7 @@ 0674991133 with an English Translation by -Bernadotte Perrin +Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg028/tlg0007.tlg028.perseus-eng2.xml b/data/tlg0007/tlg028/tlg0007.tlg028.perseus-eng2.xml index 4608c147f..01f5bb0cd 100644 --- a/data/tlg0007/tlg028/tlg0007.tlg028.perseus-eng2.xml +++ b/data/tlg0007/tlg028/tlg0007.tlg028.perseus-eng2.xml @@ -35,7 +35,7 @@ 0674991133 with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg028/tlg0007.tlg028.perseus-grc2.xml b/data/tlg0007/tlg028/tlg0007.tlg028.perseus-grc2.xml index 7a69db7dd..bc5dbdb8a 100644 --- a/data/tlg0007/tlg028/tlg0007.tlg028.perseus-grc2.xml +++ b/data/tlg0007/tlg028/tlg0007.tlg028.perseus-grc2.xml @@ -34,7 +34,7 @@ 0674991133 with an English Translation by -Bernadotte Perrin +Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg029/tlg0007.tlg029.perseus-eng2.xml b/data/tlg0007/tlg029/tlg0007.tlg029.perseus-eng2.xml index abf750142..b10f2c1fd 100644 --- a/data/tlg0007/tlg029/tlg0007.tlg029.perseus-eng2.xml +++ b/data/tlg0007/tlg029/tlg0007.tlg029.perseus-eng2.xml @@ -34,7 +34,7 @@ Plutarch's Lives0674991133 with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg029/tlg0007.tlg029.perseus-grc2.xml b/data/tlg0007/tlg029/tlg0007.tlg029.perseus-grc2.xml index 6d70bdcb5..eb5303e81 100644 --- a/data/tlg0007/tlg029/tlg0007.tlg029.perseus-grc2.xml +++ b/data/tlg0007/tlg029/tlg0007.tlg029.perseus-grc2.xml @@ -33,7 +33,7 @@ Plutarch's Lives0674991133 with an English Translation by -Bernadotte Perrin +Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg030/tlg0007.tlg030.perseus-eng2.xml b/data/tlg0007/tlg030/tlg0007.tlg030.perseus-eng2.xml index ebcfd5298..c337cb35a 100644 --- a/data/tlg0007/tlg030/tlg0007.tlg030.perseus-eng2.xml +++ b/data/tlg0007/tlg030/tlg0007.tlg030.perseus-eng2.xml @@ -34,7 +34,7 @@ Plutarch's Lives0674991125 with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg030/tlg0007.tlg030.perseus-grc2.xml b/data/tlg0007/tlg030/tlg0007.tlg030.perseus-grc2.xml index e129e6b98..260fbbf05 100644 --- a/data/tlg0007/tlg030/tlg0007.tlg030.perseus-grc2.xml +++ b/data/tlg0007/tlg030/tlg0007.tlg030.perseus-grc2.xml @@ -33,7 +33,7 @@ Plutarch's Lives0674991125 with an English Translation by -Bernadotte Perrin +Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg031/tlg0007.tlg031.perseus-eng2.xml b/data/tlg0007/tlg031/tlg0007.tlg031.perseus-eng2.xml index d89c06b6f..62f4c6a46 100644 --- a/data/tlg0007/tlg031/tlg0007.tlg031.perseus-eng2.xml +++ b/data/tlg0007/tlg031/tlg0007.tlg031.perseus-eng2.xml @@ -34,7 +34,7 @@ Plutarch's Lives0674991125 with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg031/tlg0007.tlg031.perseus-grc2.xml b/data/tlg0007/tlg031/tlg0007.tlg031.perseus-grc2.xml index 73180d935..f83d3a7ba 100644 --- a/data/tlg0007/tlg031/tlg0007.tlg031.perseus-grc2.xml +++ b/data/tlg0007/tlg031/tlg0007.tlg031.perseus-grc2.xml @@ -34,7 +34,7 @@ Plutarch's Lives0674991125 with an English Translation by -Bernadotte Perrin +Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg032/tlg0007.tlg032.perseus-eng2.xml b/data/tlg0007/tlg032/tlg0007.tlg032.perseus-eng2.xml index 402224601..733abcce8 100644 --- a/data/tlg0007/tlg032/tlg0007.tlg032.perseus-eng2.xml +++ b/data/tlg0007/tlg032/tlg0007.tlg032.perseus-eng2.xml @@ -35,7 +35,7 @@ 0674990897 with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg032/tlg0007.tlg032.perseus-grc2.xml b/data/tlg0007/tlg032/tlg0007.tlg032.perseus-grc2.xml index db7267a9f..fcbaa012d 100644 --- a/data/tlg0007/tlg032/tlg0007.tlg032.perseus-grc2.xml +++ b/data/tlg0007/tlg032/tlg0007.tlg032.perseus-grc2.xml @@ -33,7 +33,7 @@ Plutarch's Lives with an English Translation by -Bernadotte Perrin +Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg033/tlg0007.tlg033.perseus-eng2.xml b/data/tlg0007/tlg033/tlg0007.tlg033.perseus-eng2.xml index d9bd24d63..6d151fd31 100644 --- a/data/tlg0007/tlg033/tlg0007.tlg033.perseus-eng2.xml +++ b/data/tlg0007/tlg033/tlg0007.tlg033.perseus-eng2.xml @@ -34,7 +34,7 @@ 0674990897 with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg033/tlg0007.tlg033.perseus-grc2.xml b/data/tlg0007/tlg033/tlg0007.tlg033.perseus-grc2.xml index d7ebe7e2b..bf5103839 100644 --- a/data/tlg0007/tlg033/tlg0007.tlg033.perseus-grc2.xml +++ b/data/tlg0007/tlg033/tlg0007.tlg033.perseus-grc2.xml @@ -34,7 +34,7 @@ 0674990897 with an English Translation by -Bernadotte Perrin +Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg034/tlg0007.tlg034.perseus-eng2.xml b/data/tlg0007/tlg034/tlg0007.tlg034.perseus-eng2.xml index 41400424f..d22c3563c 100644 --- a/data/tlg0007/tlg034/tlg0007.tlg034.perseus-eng2.xml +++ b/data/tlg0007/tlg034/tlg0007.tlg034.perseus-eng2.xml @@ -33,7 +33,7 @@ Plutarch's Lives0674990897 with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg034/tlg0007.tlg034.perseus-grc2.xml b/data/tlg0007/tlg034/tlg0007.tlg034.perseus-grc2.xml index d172f64d1..3eae165c1 100644 --- a/data/tlg0007/tlg034/tlg0007.tlg034.perseus-grc2.xml +++ b/data/tlg0007/tlg034/tlg0007.tlg034.perseus-grc2.xml @@ -34,7 +34,7 @@ 0674990897 with an English Translation by -Bernadotte Perrin +Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg035/tlg0007.tlg035.perseus-eng2.xml b/data/tlg0007/tlg035/tlg0007.tlg035.perseus-eng2.xml index fcb084fb9..710653792 100644 --- a/data/tlg0007/tlg035/tlg0007.tlg035.perseus-eng2.xml +++ b/data/tlg0007/tlg035/tlg0007.tlg035.perseus-eng2.xml @@ -37,7 +37,7 @@ 0674990536 with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg035/tlg0007.tlg035.perseus-grc2.xml b/data/tlg0007/tlg035/tlg0007.tlg035.perseus-grc2.xml index d22babc6b..dc42835db 100644 --- a/data/tlg0007/tlg035/tlg0007.tlg035.perseus-grc2.xml +++ b/data/tlg0007/tlg035/tlg0007.tlg035.perseus-grc2.xml @@ -33,7 +33,7 @@ Plutarch's Lives with an English Translation by -Bernadotte Perrin +Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg036/tlg0007.tlg036.perseus-eng2.xml b/data/tlg0007/tlg036/tlg0007.tlg036.perseus-eng2.xml index 5c6725aec..d5c3be7fe 100644 --- a/data/tlg0007/tlg036/tlg0007.tlg036.perseus-eng2.xml +++ b/data/tlg0007/tlg036/tlg0007.tlg036.perseus-eng2.xml @@ -33,7 +33,7 @@ Plutarch's Lives0674990536 with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg036/tlg0007.tlg036.perseus-grc2.xml b/data/tlg0007/tlg036/tlg0007.tlg036.perseus-grc2.xml index a358dba3c..2f112ae99 100644 --- a/data/tlg0007/tlg036/tlg0007.tlg036.perseus-grc2.xml +++ b/data/tlg0007/tlg036/tlg0007.tlg036.perseus-grc2.xml @@ -34,7 +34,7 @@ 0674990536 with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg037/tlg0007.tlg037.perseus-eng2.xml b/data/tlg0007/tlg037/tlg0007.tlg037.perseus-eng2.xml index b6d497cbc..eb46d9a24 100644 --- a/data/tlg0007/tlg037/tlg0007.tlg037.perseus-eng2.xml +++ b/data/tlg0007/tlg037/tlg0007.tlg037.perseus-eng2.xml @@ -33,7 +33,7 @@ Plutarch's Lives0674990536 with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg037/tlg0007.tlg037.perseus-grc2.xml b/data/tlg0007/tlg037/tlg0007.tlg037.perseus-grc2.xml index 22f603c4b..be56a4c1c 100644 --- a/data/tlg0007/tlg037/tlg0007.tlg037.perseus-grc2.xml +++ b/data/tlg0007/tlg037/tlg0007.tlg037.perseus-grc2.xml @@ -34,7 +34,7 @@ 0674990536 with an English Translation by -Bernadotte Perrin +Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg038/tlg0007.tlg038.perseus-eng2.xml b/data/tlg0007/tlg038/tlg0007.tlg038.perseus-eng2.xml index ad23138cf..2b69624e6 100644 --- a/data/tlg0007/tlg038/tlg0007.tlg038.perseus-eng2.xml +++ b/data/tlg0007/tlg038/tlg0007.tlg038.perseus-eng2.xml @@ -33,7 +33,7 @@ Plutarch's Lives0674990722 with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA Harvard University Press diff --git a/data/tlg0007/tlg038/tlg0007.tlg038.perseus-grc2.xml b/data/tlg0007/tlg038/tlg0007.tlg038.perseus-grc2.xml index a204192bf..eb4927cbc 100644 --- a/data/tlg0007/tlg038/tlg0007.tlg038.perseus-grc2.xml +++ b/data/tlg0007/tlg038/tlg0007.tlg038.perseus-grc2.xml @@ -33,7 +33,7 @@ Plutarch's Lives with an English Translation by -Bernadotte Perrin +Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg039/tlg0007.tlg039.perseus-eng2.xml b/data/tlg0007/tlg039/tlg0007.tlg039.perseus-eng2.xml index aff58844b..864eec3b0 100644 --- a/data/tlg0007/tlg039/tlg0007.tlg039.perseus-eng2.xml +++ b/data/tlg0007/tlg039/tlg0007.tlg039.perseus-eng2.xml @@ -35,7 +35,7 @@ 0674990722 with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg039/tlg0007.tlg039.perseus-grc2.xml b/data/tlg0007/tlg039/tlg0007.tlg039.perseus-grc2.xml index d93392c53..0a26e002b 100644 --- a/data/tlg0007/tlg039/tlg0007.tlg039.perseus-grc2.xml +++ b/data/tlg0007/tlg039/tlg0007.tlg039.perseus-grc2.xml @@ -34,7 +34,7 @@ 0674990722 with an English Translation by -Bernadotte Perrin +Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg040/tlg0007.tlg040.perseus-eng2.xml b/data/tlg0007/tlg040/tlg0007.tlg040.perseus-eng2.xml index 32e4dd449..65ecd5927 100644 --- a/data/tlg0007/tlg040/tlg0007.tlg040.perseus-eng2.xml +++ b/data/tlg0007/tlg040/tlg0007.tlg040.perseus-eng2.xml @@ -34,7 +34,7 @@ 0674990722 with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg040/tlg0007.tlg040.perseus-grc2.xml b/data/tlg0007/tlg040/tlg0007.tlg040.perseus-grc2.xml index 7c9facabb..75eef90d9 100644 --- a/data/tlg0007/tlg040/tlg0007.tlg040.perseus-grc2.xml +++ b/data/tlg0007/tlg040/tlg0007.tlg040.perseus-grc2.xml @@ -34,7 +34,7 @@ 0674990722 with an English Translation by -Bernadotte Perrin +Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg041/tlg0007.tlg041.perseus-eng2.xml b/data/tlg0007/tlg041/tlg0007.tlg041.perseus-eng2.xml index ef93a96d3..76c499a36 100644 --- a/data/tlg0007/tlg041/tlg0007.tlg041.perseus-eng2.xml +++ b/data/tlg0007/tlg041/tlg0007.tlg041.perseus-eng2.xml @@ -34,7 +34,7 @@ 0674991117 with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg041/tlg0007.tlg041.perseus-grc2.xml b/data/tlg0007/tlg041/tlg0007.tlg041.perseus-grc2.xml index 06e5db702..71da129b2 100644 --- a/data/tlg0007/tlg041/tlg0007.tlg041.perseus-grc2.xml +++ b/data/tlg0007/tlg041/tlg0007.tlg041.perseus-grc2.xml @@ -34,7 +34,7 @@ 0674991117 with an English Translation by -Bernadotte Perrin +Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg042/tlg0007.tlg042.perseus-eng2.xml b/data/tlg0007/tlg042/tlg0007.tlg042.perseus-eng2.xml index b50e18d2e..67749e25e 100644 --- a/data/tlg0007/tlg042/tlg0007.tlg042.perseus-eng2.xml +++ b/data/tlg0007/tlg042/tlg0007.tlg042.perseus-eng2.xml @@ -34,7 +34,7 @@ 0674991117 with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg042/tlg0007.tlg042.perseus-grc2.xml b/data/tlg0007/tlg042/tlg0007.tlg042.perseus-grc2.xml index fbf083bb8..9561c0d8e 100644 --- a/data/tlg0007/tlg042/tlg0007.tlg042.perseus-grc2.xml +++ b/data/tlg0007/tlg042/tlg0007.tlg042.perseus-grc2.xml @@ -35,7 +35,7 @@ 0674991117 with an English Translation by -Bernadotte Perrin +Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg043/tlg0007.tlg043.perseus-eng2.xml b/data/tlg0007/tlg043/tlg0007.tlg043.perseus-eng2.xml index ad87a4ba7..75b7cddff 100644 --- a/data/tlg0007/tlg043/tlg0007.tlg043.perseus-eng2.xml +++ b/data/tlg0007/tlg043/tlg0007.tlg043.perseus-eng2.xml @@ -34,7 +34,7 @@ 0674991117 with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg043/tlg0007.tlg043.perseus-grc2.xml b/data/tlg0007/tlg043/tlg0007.tlg043.perseus-grc2.xml index 4b6149200..0693e99ba 100644 --- a/data/tlg0007/tlg043/tlg0007.tlg043.perseus-grc2.xml +++ b/data/tlg0007/tlg043/tlg0007.tlg043.perseus-grc2.xml @@ -35,7 +35,7 @@ 0674991117 with an English Translation by -Bernadotte Perrin +Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg044/tlg0007.tlg044.perseus-eng2.xml b/data/tlg0007/tlg044/tlg0007.tlg044.perseus-eng2.xml index 25f9fe501..f12861a21 100644 --- a/data/tlg0007/tlg044/tlg0007.tlg044.perseus-eng2.xml +++ b/data/tlg0007/tlg044/tlg0007.tlg044.perseus-eng2.xml @@ -34,7 +34,7 @@ 0674990978 with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg044/tlg0007.tlg044.perseus-grc2.xml b/data/tlg0007/tlg044/tlg0007.tlg044.perseus-grc2.xml index 766ebdc65..e9caa8418 100644 --- a/data/tlg0007/tlg044/tlg0007.tlg044.perseus-grc2.xml +++ b/data/tlg0007/tlg044/tlg0007.tlg044.perseus-grc2.xml @@ -34,7 +34,7 @@ 0674990978 with an English Translation by -Bernadotte Perrin +Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg045/tlg0007.tlg045.perseus-eng2.xml b/data/tlg0007/tlg045/tlg0007.tlg045.perseus-eng2.xml index 9ec0eca71..812dc56f1 100644 --- a/data/tlg0007/tlg045/tlg0007.tlg045.perseus-eng2.xml +++ b/data/tlg0007/tlg045/tlg0007.tlg045.perseus-eng2.xml @@ -32,7 +32,7 @@ Plutarch's Lives0674990978 with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg045/tlg0007.tlg045.perseus-grc2.xml b/data/tlg0007/tlg045/tlg0007.tlg045.perseus-grc2.xml index 641884666..f6c3ef643 100644 --- a/data/tlg0007/tlg045/tlg0007.tlg045.perseus-grc2.xml +++ b/data/tlg0007/tlg045/tlg0007.tlg045.perseus-grc2.xml @@ -33,7 +33,7 @@ Plutarch's Lives0674990978 with an English Translation by -Bernadotte Perrin +Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg046/tlg0007.tlg046.perseus-eng2.xml b/data/tlg0007/tlg046/tlg0007.tlg046.perseus-eng2.xml index 6d9c253e9..99d125230 100644 --- a/data/tlg0007/tlg046/tlg0007.tlg046.perseus-eng2.xml +++ b/data/tlg0007/tlg046/tlg0007.tlg046.perseus-eng2.xml @@ -34,7 +34,7 @@ Plutarch's Lives0674990978 with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg046/tlg0007.tlg046.perseus-grc2.xml b/data/tlg0007/tlg046/tlg0007.tlg046.perseus-grc2.xml index a530a134e..b1be32a65 100644 --- a/data/tlg0007/tlg046/tlg0007.tlg046.perseus-grc2.xml +++ b/data/tlg0007/tlg046/tlg0007.tlg046.perseus-grc2.xml @@ -34,7 +34,7 @@ 0674990978 with an English Translation by -Bernadotte Perrin +Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg047/tlg0007.tlg047.perseus-eng2.xml b/data/tlg0007/tlg047/tlg0007.tlg047.perseus-eng2.xml index 570e9f3a6..da457ea9d 100644 --- a/data/tlg0007/tlg047/tlg0007.tlg047.perseus-eng2.xml +++ b/data/tlg0007/tlg047/tlg0007.tlg047.perseus-eng2.xml @@ -30,7 +30,7 @@ Plutarch's Lives with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA Harvard University Press diff --git a/data/tlg0007/tlg047/tlg0007.tlg047.perseus-grc2.xml b/data/tlg0007/tlg047/tlg0007.tlg047.perseus-grc2.xml index e1f10db74..964f178b2 100644 --- a/data/tlg0007/tlg047/tlg0007.tlg047.perseus-grc2.xml +++ b/data/tlg0007/tlg047/tlg0007.tlg047.perseus-grc2.xml @@ -32,7 +32,7 @@ Plutarch's Lives0674991109 with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg048/tlg0007.tlg048.perseus-eng2.xml b/data/tlg0007/tlg048/tlg0007.tlg048.perseus-eng2.xml index 79b3b8cf8..e39c70b01 100644 --- a/data/tlg0007/tlg048/tlg0007.tlg048.perseus-eng2.xml +++ b/data/tlg0007/tlg048/tlg0007.tlg048.perseus-eng2.xml @@ -34,7 +34,7 @@ 0674991109 with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg048/tlg0007.tlg048.perseus-grc2.xml b/data/tlg0007/tlg048/tlg0007.tlg048.perseus-grc2.xml index b069c50fd..d54381215 100644 --- a/data/tlg0007/tlg048/tlg0007.tlg048.perseus-grc2.xml +++ b/data/tlg0007/tlg048/tlg0007.tlg048.perseus-grc2.xml @@ -35,7 +35,7 @@ 0674991109 with an English Translation by -Bernadotte Perrin +Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg049/tlg0007.tlg049.perseus-eng2.xml b/data/tlg0007/tlg049/tlg0007.tlg049.perseus-eng2.xml index 7dc717c00..44022363f 100644 --- a/data/tlg0007/tlg049/tlg0007.tlg049.perseus-eng2.xml +++ b/data/tlg0007/tlg049/tlg0007.tlg049.perseus-eng2.xml @@ -33,7 +33,7 @@ Plutarch's Lives0674991117 with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg049/tlg0007.tlg049.perseus-grc2.xml b/data/tlg0007/tlg049/tlg0007.tlg049.perseus-grc2.xml index 773268eff..6380585d0 100644 --- a/data/tlg0007/tlg049/tlg0007.tlg049.perseus-grc2.xml +++ b/data/tlg0007/tlg049/tlg0007.tlg049.perseus-grc2.xml @@ -33,7 +33,7 @@ Plutarch's Lives0674991117 with an English Translation by -Bernadotte Perrin +Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg050/tlg0007.tlg050.perseus-eng2.xml b/data/tlg0007/tlg050/tlg0007.tlg050.perseus-eng2.xml index fa9aeaa67..f332ccc85 100644 --- a/data/tlg0007/tlg050/tlg0007.tlg050.perseus-eng2.xml +++ b/data/tlg0007/tlg050/tlg0007.tlg050.perseus-eng2.xml @@ -33,7 +33,7 @@ Plutarch's Lives0674991117 with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg050/tlg0007.tlg050.perseus-grc2.xml b/data/tlg0007/tlg050/tlg0007.tlg050.perseus-grc2.xml index 1a243666a..807bf8115 100644 --- a/data/tlg0007/tlg050/tlg0007.tlg050.perseus-grc2.xml +++ b/data/tlg0007/tlg050/tlg0007.tlg050.perseus-grc2.xml @@ -33,7 +33,7 @@ Plutarch's Lives0674991117 with an English Translation by -Bernadotte Perrin +Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg051/tlg0007.tlg051.perseus-eng1.xml b/data/tlg0007/tlg051/tlg0007.tlg051.perseus-eng1.xml index 0d6087f1d..dfe724027 100644 --- a/data/tlg0007/tlg051/tlg0007.tlg051.perseus-eng1.xml +++ b/data/tlg0007/tlg051/tlg0007.tlg051.perseus-eng1.xml @@ -34,7 +34,7 @@ Plutarch's Lives0674991133 with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg051/tlg0007.tlg051.perseus-grc1.xml b/data/tlg0007/tlg051/tlg0007.tlg051.perseus-grc1.xml index 46b8b6b94..5550afdb8 100644 --- a/data/tlg0007/tlg051/tlg0007.tlg051.perseus-grc1.xml +++ b/data/tlg0007/tlg051/tlg0007.tlg051.perseus-grc1.xml @@ -34,7 +34,7 @@ 0674991133 with an English Translation by -Bernadotte Perrin +Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg052/tlg0007.tlg052.perseus-eng1.xml b/data/tlg0007/tlg052/tlg0007.tlg052.perseus-eng1.xml index 5f9ec10b0..55a43f941 100644 --- a/data/tlg0007/tlg052/tlg0007.tlg052.perseus-eng1.xml +++ b/data/tlg0007/tlg052/tlg0007.tlg052.perseus-eng1.xml @@ -33,7 +33,7 @@ Plutarch's Lives0674991133 with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg052/tlg0007.tlg052.perseus-grc1.xml b/data/tlg0007/tlg052/tlg0007.tlg052.perseus-grc1.xml index 9276cc7f0..37e336b50 100644 --- a/data/tlg0007/tlg052/tlg0007.tlg052.perseus-grc1.xml +++ b/data/tlg0007/tlg052/tlg0007.tlg052.perseus-grc1.xml @@ -34,7 +34,7 @@ 0674991133 with an English Translation by -Bernadotte Perrin +Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg053/tlg0007.tlg053.perseus-eng2.xml b/data/tlg0007/tlg053/tlg0007.tlg053.perseus-eng2.xml index 7540a3d70..cff40d0bf 100644 --- a/data/tlg0007/tlg053/tlg0007.tlg053.perseus-eng2.xml +++ b/data/tlg0007/tlg053/tlg0007.tlg053.perseus-eng2.xml @@ -34,7 +34,7 @@ Plutarch's Lives0674991133 with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg053/tlg0007.tlg053.perseus-grc2.xml b/data/tlg0007/tlg053/tlg0007.tlg053.perseus-grc2.xml index 3999e84ba..e675689dc 100644 --- a/data/tlg0007/tlg053/tlg0007.tlg053.perseus-grc2.xml +++ b/data/tlg0007/tlg053/tlg0007.tlg053.perseus-grc2.xml @@ -34,7 +34,7 @@ 0674991133 with an English Translation by -Bernadotte Perrin +Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg054/tlg0007.tlg054.perseus-eng2.xml b/data/tlg0007/tlg054/tlg0007.tlg054.perseus-eng2.xml index d5ee36d28..167143bab 100644 --- a/data/tlg0007/tlg054/tlg0007.tlg054.perseus-eng2.xml +++ b/data/tlg0007/tlg054/tlg0007.tlg054.perseus-eng2.xml @@ -33,7 +33,7 @@ Plutarch's Lives0674991109 with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg054/tlg0007.tlg054.perseus-grc2.xml b/data/tlg0007/tlg054/tlg0007.tlg054.perseus-grc2.xml index 6f83d1f7a..5b7fa43f8 100644 --- a/data/tlg0007/tlg054/tlg0007.tlg054.perseus-grc2.xml +++ b/data/tlg0007/tlg054/tlg0007.tlg054.perseus-grc2.xml @@ -34,7 +34,7 @@ 0674991109 with an English Translation by -Bernadotte Perrin +Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg055/tlg0007.tlg055.perseus-eng2.xml b/data/tlg0007/tlg055/tlg0007.tlg055.perseus-eng2.xml index bee929e0a..9db2d0815 100644 --- a/data/tlg0007/tlg055/tlg0007.tlg055.perseus-eng2.xml +++ b/data/tlg0007/tlg055/tlg0007.tlg055.perseus-eng2.xml @@ -42,7 +42,7 @@ Plutarch's Lives0674991109 with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg055/tlg0007.tlg055.perseus-grc2.xml b/data/tlg0007/tlg055/tlg0007.tlg055.perseus-grc2.xml index 439c73f8d..1dc5a2e83 100644 --- a/data/tlg0007/tlg055/tlg0007.tlg055.perseus-grc2.xml +++ b/data/tlg0007/tlg055/tlg0007.tlg055.perseus-grc2.xml @@ -34,7 +34,7 @@ Plutarch's Lives0674991109 with an English Translation by -Bernadotte Perrin +Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg056/tlg0007.tlg056.perseus-eng2.xml b/data/tlg0007/tlg056/tlg0007.tlg056.perseus-eng2.xml index cb822286f..f624b0cf6 100644 --- a/data/tlg0007/tlg056/tlg0007.tlg056.perseus-eng2.xml +++ b/data/tlg0007/tlg056/tlg0007.tlg056.perseus-eng2.xml @@ -34,7 +34,7 @@ 0674991109 with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg056/tlg0007.tlg056.perseus-grc2.xml b/data/tlg0007/tlg056/tlg0007.tlg056.perseus-grc2.xml index 2908c8d47..4da024f7e 100644 --- a/data/tlg0007/tlg056/tlg0007.tlg056.perseus-grc2.xml +++ b/data/tlg0007/tlg056/tlg0007.tlg056.perseus-grc2.xml @@ -34,7 +34,7 @@ 0674991109 with an English Translation by -Bernadotte Perrin +Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg057/tlg0007.tlg057.perseus-eng2.xml b/data/tlg0007/tlg057/tlg0007.tlg057.perseus-eng2.xml index 78c428c79..fc89f161c 100644 --- a/data/tlg0007/tlg057/tlg0007.tlg057.perseus-eng2.xml +++ b/data/tlg0007/tlg057/tlg0007.tlg057.perseus-eng2.xml @@ -34,7 +34,7 @@ Plutarch's Lives0674991125 with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg057/tlg0007.tlg057.perseus-grc2.xml b/data/tlg0007/tlg057/tlg0007.tlg057.perseus-grc2.xml index d55568c82..4da4b2ce3 100644 --- a/data/tlg0007/tlg057/tlg0007.tlg057.perseus-grc2.xml +++ b/data/tlg0007/tlg057/tlg0007.tlg057.perseus-grc2.xml @@ -34,7 +34,7 @@ Plutarch's Lives with an English Translation by -Bernadotte Perrin +Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg058/tlg0007.tlg058.perseus-eng2.xml b/data/tlg0007/tlg058/tlg0007.tlg058.perseus-eng2.xml index f6b4c7058..c3abe63ce 100644 --- a/data/tlg0007/tlg058/tlg0007.tlg058.perseus-eng2.xml +++ b/data/tlg0007/tlg058/tlg0007.tlg058.perseus-eng2.xml @@ -35,7 +35,7 @@ 0674991125 with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg058/tlg0007.tlg058.perseus-grc2.xml b/data/tlg0007/tlg058/tlg0007.tlg058.perseus-grc2.xml index c92457a8b..053141c3d 100644 --- a/data/tlg0007/tlg058/tlg0007.tlg058.perseus-grc2.xml +++ b/data/tlg0007/tlg058/tlg0007.tlg058.perseus-grc2.xml @@ -34,7 +34,7 @@ Plutarch's Lives with an English Translation by -Bernadotte Perrin +Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg059/tlg0007.tlg059.perseus-eng2.xml b/data/tlg0007/tlg059/tlg0007.tlg059.perseus-eng2.xml index 8f31f6acd..a8959bab0 100644 --- a/data/tlg0007/tlg059/tlg0007.tlg059.perseus-eng2.xml +++ b/data/tlg0007/tlg059/tlg0007.tlg059.perseus-eng2.xml @@ -36,7 +36,7 @@ 0674991125 with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg059/tlg0007.tlg059.perseus-grc2.xml b/data/tlg0007/tlg059/tlg0007.tlg059.perseus-grc2.xml index 8b171a27a..95df384f9 100644 --- a/data/tlg0007/tlg059/tlg0007.tlg059.perseus-grc2.xml +++ b/data/tlg0007/tlg059/tlg0007.tlg059.perseus-grc2.xml @@ -34,7 +34,7 @@ Plutarch's Lives with an English Translation by -Bernadotte Perrin +Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg060/tlg0007.tlg060.perseus-eng2.xml b/data/tlg0007/tlg060/tlg0007.tlg060.perseus-eng2.xml index 681f48d65..db0541cc0 100644 --- a/data/tlg0007/tlg060/tlg0007.tlg060.perseus-eng2.xml +++ b/data/tlg0007/tlg060/tlg0007.tlg060.perseus-eng2.xml @@ -32,7 +32,7 @@ Plutarch's Lives0674991095 with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg060/tlg0007.tlg060.perseus-grc2.xml b/data/tlg0007/tlg060/tlg0007.tlg060.perseus-grc2.xml index a17f961de..582367b14 100644 --- a/data/tlg0007/tlg060/tlg0007.tlg060.perseus-grc2.xml +++ b/data/tlg0007/tlg060/tlg0007.tlg060.perseus-grc2.xml @@ -33,7 +33,7 @@ 0674991095 with an English Translation by -Bernadotte Perrin +Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg061/tlg0007.tlg061.perseus-eng2.xml b/data/tlg0007/tlg061/tlg0007.tlg061.perseus-eng2.xml index 56e46f6c4..c7c20a1e0 100644 --- a/data/tlg0007/tlg061/tlg0007.tlg061.perseus-eng2.xml +++ b/data/tlg0007/tlg061/tlg0007.tlg061.perseus-eng2.xml @@ -32,7 +32,7 @@ Plutarch's Lives0674991095 with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg061/tlg0007.tlg061.perseus-grc2.xml b/data/tlg0007/tlg061/tlg0007.tlg061.perseus-grc2.xml index d3e53101f..d4b441cb1 100644 --- a/data/tlg0007/tlg061/tlg0007.tlg061.perseus-grc2.xml +++ b/data/tlg0007/tlg061/tlg0007.tlg061.perseus-grc2.xml @@ -33,7 +33,7 @@ Plutarch's Lives0674991095 with an English Translation by -Bernadotte Perrin +Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg062/tlg0007.tlg062.perseus-eng2.xml b/data/tlg0007/tlg062/tlg0007.tlg062.perseus-eng2.xml index 25d8deab6..95401d4fc 100644 --- a/data/tlg0007/tlg062/tlg0007.tlg062.perseus-eng2.xml +++ b/data/tlg0007/tlg062/tlg0007.tlg062.perseus-eng2.xml @@ -32,7 +32,7 @@ Plutarch's Lives0674991095 with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg062/tlg0007.tlg062.perseus-grc2.xml b/data/tlg0007/tlg062/tlg0007.tlg062.perseus-grc2.xml index 0d44b2e16..3d6352dbd 100644 --- a/data/tlg0007/tlg062/tlg0007.tlg062.perseus-grc2.xml +++ b/data/tlg0007/tlg062/tlg0007.tlg062.perseus-grc2.xml @@ -32,7 +32,7 @@ Plutarch's Lives0674991095 with an English Translation by -Bernadotte Perrin +Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg063/tlg0007.tlg063.perseus-eng2.xml b/data/tlg0007/tlg063/tlg0007.tlg063.perseus-eng2.xml index d6fbb30de..237096504 100644 --- a/data/tlg0007/tlg063/tlg0007.tlg063.perseus-eng2.xml +++ b/data/tlg0007/tlg063/tlg0007.tlg063.perseus-eng2.xml @@ -33,7 +33,7 @@ 0674991141 with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg063/tlg0007.tlg063.perseus-grc2.xml b/data/tlg0007/tlg063/tlg0007.tlg063.perseus-grc2.xml index 7f69e159f..c3d6251a4 100644 --- a/data/tlg0007/tlg063/tlg0007.tlg063.perseus-grc2.xml +++ b/data/tlg0007/tlg063/tlg0007.tlg063.perseus-grc2.xml @@ -33,7 +33,7 @@ 0674991141 with an English Translation by -Bernadotte Perrin +Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg064/tlg0007.tlg064.perseus-eng2.xml b/data/tlg0007/tlg064/tlg0007.tlg064.perseus-eng2.xml index b9d123914..e7c37b667 100644 --- a/data/tlg0007/tlg064/tlg0007.tlg064.perseus-eng2.xml +++ b/data/tlg0007/tlg064/tlg0007.tlg064.perseus-eng2.xml @@ -33,7 +33,7 @@ 0674991141 with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg064/tlg0007.tlg064.perseus-grc2.xml b/data/tlg0007/tlg064/tlg0007.tlg064.perseus-grc2.xml index 2f27a4afd..3c2315fcd 100644 --- a/data/tlg0007/tlg064/tlg0007.tlg064.perseus-grc2.xml +++ b/data/tlg0007/tlg064/tlg0007.tlg064.perseus-grc2.xml @@ -34,7 +34,7 @@ 0674991141 with an English Translation by -Bernadotte Perrin +Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg065/tlg0007.tlg065.perseus-eng2.xml b/data/tlg0007/tlg065/tlg0007.tlg065.perseus-eng2.xml index b31b294b2..96d8a98c7 100644 --- a/data/tlg0007/tlg065/tlg0007.tlg065.perseus-eng2.xml +++ b/data/tlg0007/tlg065/tlg0007.tlg065.perseus-eng2.xml @@ -33,7 +33,7 @@ 0674991141 with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg065/tlg0007.tlg065.perseus-grc2.xml b/data/tlg0007/tlg065/tlg0007.tlg065.perseus-grc2.xml index 5779c1b26..707ed04e6 100644 --- a/data/tlg0007/tlg065/tlg0007.tlg065.perseus-grc2.xml +++ b/data/tlg0007/tlg065/tlg0007.tlg065.perseus-grc2.xml @@ -33,7 +33,7 @@ 0674991141 with an English Translation by -Bernadotte Perrin +Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg066/tlg0007.tlg066.perseus-eng2.xml b/data/tlg0007/tlg066/tlg0007.tlg066.perseus-eng2.xml index 6819c3699..87d4d8112 100644 --- a/data/tlg0007/tlg066/tlg0007.tlg066.perseus-eng2.xml +++ b/data/tlg0007/tlg066/tlg0007.tlg066.perseus-eng2.xml @@ -33,7 +33,7 @@ 0674991141 with an English Translation by - Bernadotte Perrin + Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg066/tlg0007.tlg066.perseus-grc2.xml b/data/tlg0007/tlg066/tlg0007.tlg066.perseus-grc2.xml index 254ff9799..0cf0126d8 100644 --- a/data/tlg0007/tlg066/tlg0007.tlg066.perseus-grc2.xml +++ b/data/tlg0007/tlg066/tlg0007.tlg066.perseus-grc2.xml @@ -33,7 +33,7 @@ 0674991141 with an English Translation by -Bernadotte Perrin +Bernadotte Perrin Cambridge, MA diff --git a/data/tlg0007/tlg067/tlg0007.tlg067.perseus-eng3.xml b/data/tlg0007/tlg067/tlg0007.tlg067.perseus-eng3.xml index acf960ba5..838bf32dd 100644 --- a/data/tlg0007/tlg067/tlg0007.tlg067.perseus-eng3.xml +++ b/data/tlg0007/tlg067/tlg0007.tlg067.perseus-eng3.xml @@ -26,7 +26,7 @@ Moralia with an English Translation by - Frank Cole Babbitt + Frank Cole Babbitt Cambridge, MA diff --git a/data/tlg0007/tlg067/tlg0007.tlg067.perseus-eng4.xml b/data/tlg0007/tlg067/tlg0007.tlg067.perseus-eng4.xml index afec471ac..c0429f7e5 100644 --- a/data/tlg0007/tlg067/tlg0007.tlg067.perseus-eng4.xml +++ b/data/tlg0007/tlg067/tlg0007.tlg067.perseus-eng4.xml @@ -25,7 +25,7 @@ Plutarch's Morals. Translated from the Greek by several hands. Corrected and revised by - William W. Goodwin, PH. D. + William W. Goodwin, Ph. D. Boston diff --git a/data/tlg0007/tlg068/tlg0007.tlg068.perseus-eng3.xml b/data/tlg0007/tlg068/tlg0007.tlg068.perseus-eng3.xml index 6e7383f10..b5e043df9 100644 --- a/data/tlg0007/tlg068/tlg0007.tlg068.perseus-eng3.xml +++ b/data/tlg0007/tlg068/tlg0007.tlg068.perseus-eng3.xml @@ -35,7 +35,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Moralia with an English Translation by - Frank Cole Babbitt + Frank Cole Babbitt Cambridge, MA diff --git a/data/tlg0007/tlg068/tlg0007.tlg068.perseus-eng4.xml b/data/tlg0007/tlg068/tlg0007.tlg068.perseus-eng4.xml index 6545d6e05..3576f2163 100644 --- a/data/tlg0007/tlg068/tlg0007.tlg068.perseus-eng4.xml +++ b/data/tlg0007/tlg068/tlg0007.tlg068.perseus-eng4.xml @@ -34,7 +34,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Translated from the Greek by several hands. Corrected and revised by - William W. Goodwin, PH. D. + William W. Goodwin, Ph. D. Boston diff --git a/data/tlg0007/tlg069/tlg0007.tlg069.perseus-eng3.xml b/data/tlg0007/tlg069/tlg0007.tlg069.perseus-eng3.xml index 7f0fc07d5..0738377b2 100644 --- a/data/tlg0007/tlg069/tlg0007.tlg069.perseus-eng3.xml +++ b/data/tlg0007/tlg069/tlg0007.tlg069.perseus-eng3.xml @@ -32,7 +32,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Moralia with an English Translation by - Frank Cole Babbitt + Frank Cole Babbitt Cambridge, MA diff --git a/data/tlg0007/tlg069/tlg0007.tlg069.perseus-eng4.xml b/data/tlg0007/tlg069/tlg0007.tlg069.perseus-eng4.xml index fa238fce6..b29506b7f 100644 --- a/data/tlg0007/tlg069/tlg0007.tlg069.perseus-eng4.xml +++ b/data/tlg0007/tlg069/tlg0007.tlg069.perseus-eng4.xml @@ -33,7 +33,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Plutarch's Morals. Translated from the Greek by several hands. Corrected and revised by - William W. Goodwin, PH. D. + William W. Goodwin, Ph. D. Boston diff --git a/data/tlg0007/tlg070/tlg0007.tlg070.perseus-eng3.xml b/data/tlg0007/tlg070/tlg0007.tlg070.perseus-eng3.xml index 776478b0a..8ef6efe46 100644 --- a/data/tlg0007/tlg070/tlg0007.tlg070.perseus-eng3.xml +++ b/data/tlg0007/tlg070/tlg0007.tlg070.perseus-eng3.xml @@ -33,7 +33,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Moralia with an English Translation by - Frank Cole Babbitt + Frank Cole Babbitt Cambridge, MA diff --git a/data/tlg0007/tlg070/tlg0007.tlg070.perseus-eng4.xml b/data/tlg0007/tlg070/tlg0007.tlg070.perseus-eng4.xml index 476edc84e..7330ebc75 100644 --- a/data/tlg0007/tlg070/tlg0007.tlg070.perseus-eng4.xml +++ b/data/tlg0007/tlg070/tlg0007.tlg070.perseus-eng4.xml @@ -33,7 +33,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Plutarch's Morals. Translated from the Greek by several hands. Corrected and revised by - William W. Goodwin, PH. D. + William W. Goodwin, Ph. D. Boston diff --git a/data/tlg0007/tlg071/tlg0007.tlg071.perseus-eng3.xml b/data/tlg0007/tlg071/tlg0007.tlg071.perseus-eng3.xml index f50d3161e..4169bc7e7 100644 --- a/data/tlg0007/tlg071/tlg0007.tlg071.perseus-eng3.xml +++ b/data/tlg0007/tlg071/tlg0007.tlg071.perseus-eng3.xml @@ -32,7 +32,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Moralia with an English Translation by - Frank Cole Babbitt + Frank Cole Babbitt Cambridge, MA diff --git a/data/tlg0007/tlg071/tlg0007.tlg071.perseus-eng4.xml b/data/tlg0007/tlg071/tlg0007.tlg071.perseus-eng4.xml index d1c3dff8b..36a42e2f7 100644 --- a/data/tlg0007/tlg071/tlg0007.tlg071.perseus-eng4.xml +++ b/data/tlg0007/tlg071/tlg0007.tlg071.perseus-eng4.xml @@ -31,7 +31,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Plutarch's Morals. Translated from the Greek by several hands. Corrected and revised by - William W. Goodwin, PH. D. + William W. Goodwin, Ph. D. Boston diff --git a/data/tlg0007/tlg072/tlg0007.tlg072.perseus-eng3.xml b/data/tlg0007/tlg072/tlg0007.tlg072.perseus-eng3.xml index 237a5779b..abd36e127 100644 --- a/data/tlg0007/tlg072/tlg0007.tlg072.perseus-eng3.xml +++ b/data/tlg0007/tlg072/tlg0007.tlg072.perseus-eng3.xml @@ -31,7 +31,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Moralia with an English Translation by - Frank Cole Babbitt + Frank Cole Babbitt Cambridge, MA diff --git a/data/tlg0007/tlg072/tlg0007.tlg072.perseus-eng4.xml b/data/tlg0007/tlg072/tlg0007.tlg072.perseus-eng4.xml index 8768fc4f5..4a2473b84 100644 --- a/data/tlg0007/tlg072/tlg0007.tlg072.perseus-eng4.xml +++ b/data/tlg0007/tlg072/tlg0007.tlg072.perseus-eng4.xml @@ -34,7 +34,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Translated from the Greek by several hands. Corrected and revised by - William W. Goodwin, PH. D. + William W. Goodwin, Ph. D. Boston diff --git a/data/tlg0007/tlg073/tlg0007.tlg073.perseus-eng3.xml b/data/tlg0007/tlg073/tlg0007.tlg073.perseus-eng3.xml index 332974e56..e96a1c86e 100644 --- a/data/tlg0007/tlg073/tlg0007.tlg073.perseus-eng3.xml +++ b/data/tlg0007/tlg073/tlg0007.tlg073.perseus-eng3.xml @@ -31,7 +31,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Moralia with an English Translation by - Frank Cole Babbitt + Frank Cole Babbitt Cambridge, MA diff --git a/data/tlg0007/tlg073/tlg0007.tlg073.perseus-eng4.xml b/data/tlg0007/tlg073/tlg0007.tlg073.perseus-eng4.xml index a3984bb85..aee1932f9 100644 --- a/data/tlg0007/tlg073/tlg0007.tlg073.perseus-eng4.xml +++ b/data/tlg0007/tlg073/tlg0007.tlg073.perseus-eng4.xml @@ -32,7 +32,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Plutarch's Morals. Translated from the Greek by several hands. Corrected and revised by - William W. Goodwin, PH. D. + William W. Goodwin, Ph. D. Boston diff --git a/data/tlg0007/tlg074/tlg0007.tlg074.perseus-eng3.xml b/data/tlg0007/tlg074/tlg0007.tlg074.perseus-eng3.xml index c298c7498..9e0523915 100644 --- a/data/tlg0007/tlg074/tlg0007.tlg074.perseus-eng3.xml +++ b/data/tlg0007/tlg074/tlg0007.tlg074.perseus-eng3.xml @@ -33,7 +33,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Moralia with an English translation by - Frank Cole Babbitt + Frank Cole Babbitt Cambridge, MA diff --git a/data/tlg0007/tlg074/tlg0007.tlg074.perseus-eng4.xml b/data/tlg0007/tlg074/tlg0007.tlg074.perseus-eng4.xml index af1652631..c07360ed1 100644 --- a/data/tlg0007/tlg074/tlg0007.tlg074.perseus-eng4.xml +++ b/data/tlg0007/tlg074/tlg0007.tlg074.perseus-eng4.xml @@ -35,7 +35,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Plutarch's Morals. Translated from the Greek by several hands. Corrected and revised by - William W. Goodwin, Ph. D. + William W. Goodwin, Ph. D. Boston diff --git a/data/tlg0007/tlg075/tlg0007.tlg075.perseus-eng3.xml b/data/tlg0007/tlg075/tlg0007.tlg075.perseus-eng3.xml index feee2c112..6cb24d505 100644 --- a/data/tlg0007/tlg075/tlg0007.tlg075.perseus-eng3.xml +++ b/data/tlg0007/tlg075/tlg0007.tlg075.perseus-eng3.xml @@ -32,7 +32,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Moralia with an English Translation by - Frank Cole Babbitt + Frank Cole Babbitt Cambridge, MA diff --git a/data/tlg0007/tlg075/tlg0007.tlg075.perseus-eng4.xml b/data/tlg0007/tlg075/tlg0007.tlg075.perseus-eng4.xml index ca02af6e2..8570b8042 100644 --- a/data/tlg0007/tlg075/tlg0007.tlg075.perseus-eng4.xml +++ b/data/tlg0007/tlg075/tlg0007.tlg075.perseus-eng4.xml @@ -32,7 +32,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Plutarch's Morals. Translated from the Greek by several hands. Corrected and revised by - William W. Goodwin, PH. D. + William W. Goodwin, Ph. D. Boston diff --git a/data/tlg0007/tlg076/tlg0007.tlg076.perseus-eng3.xml b/data/tlg0007/tlg076/tlg0007.tlg076.perseus-eng3.xml index 82763f080..5aa963f3b 100644 --- a/data/tlg0007/tlg076/tlg0007.tlg076.perseus-eng3.xml +++ b/data/tlg0007/tlg076/tlg0007.tlg076.perseus-eng3.xml @@ -31,7 +31,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Moralia with an English Translation by - Frank Cole Babbitt + Frank Cole Babbitt Cambridge, MA diff --git a/data/tlg0007/tlg076/tlg0007.tlg076.perseus-eng4.xml b/data/tlg0007/tlg076/tlg0007.tlg076.perseus-eng4.xml index b47b2cb43..66d102756 100644 --- a/data/tlg0007/tlg076/tlg0007.tlg076.perseus-eng4.xml +++ b/data/tlg0007/tlg076/tlg0007.tlg076.perseus-eng4.xml @@ -34,7 +34,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Translated from the Greek by several hands. Corrected and revised by - William W. Goodwin, PH. D. + William W. Goodwin, Ph. D. Boston diff --git a/data/tlg0007/tlg077/tlg0007.tlg077.perseus-eng3.xml b/data/tlg0007/tlg077/tlg0007.tlg077.perseus-eng3.xml index 1b635fd82..140e8201a 100644 --- a/data/tlg0007/tlg077/tlg0007.tlg077.perseus-eng3.xml +++ b/data/tlg0007/tlg077/tlg0007.tlg077.perseus-eng3.xml @@ -32,7 +32,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Moralia with an English Translation by - Frank Cole Babbitt + Frank Cole Babbitt Cambridge, MA diff --git a/data/tlg0007/tlg077/tlg0007.tlg077.perseus-eng4.xml b/data/tlg0007/tlg077/tlg0007.tlg077.perseus-eng4.xml index 7d4500dae..5f75fb638 100644 --- a/data/tlg0007/tlg077/tlg0007.tlg077.perseus-eng4.xml +++ b/data/tlg0007/tlg077/tlg0007.tlg077.perseus-eng4.xml @@ -33,7 +33,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Plutarch's Morals. Translated from the Greek by several hands. Corrected and revised by - William W. Goodwin, PH. D. + William W. Goodwin, Ph. D. Boston diff --git a/data/tlg0007/tlg078/tlg0007.tlg078.perseus-eng3.xml b/data/tlg0007/tlg078/tlg0007.tlg078.perseus-eng3.xml index 46a676d7f..fa3a300f2 100644 --- a/data/tlg0007/tlg078/tlg0007.tlg078.perseus-eng3.xml +++ b/data/tlg0007/tlg078/tlg0007.tlg078.perseus-eng3.xml @@ -31,7 +31,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Moralia with an English Translation by - Frank Cole Babbitt + Frank Cole Babbitt Cambridge, MA diff --git a/data/tlg0007/tlg078/tlg0007.tlg078.perseus-eng4.xml b/data/tlg0007/tlg078/tlg0007.tlg078.perseus-eng4.xml index 59b957240..303f162dd 100644 --- a/data/tlg0007/tlg078/tlg0007.tlg078.perseus-eng4.xml +++ b/data/tlg0007/tlg078/tlg0007.tlg078.perseus-eng4.xml @@ -32,7 +32,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Plutarch's Morals. Translated from the Greek by several hands. Corrected and revised by - William W. Goodwin, PH. D. + William W. Goodwin, Ph. D. Boston diff --git a/data/tlg0007/tlg079/tlg0007.tlg079.perseus-eng3.xml b/data/tlg0007/tlg079/tlg0007.tlg079.perseus-eng3.xml index d1a316580..79ee03f2d 100644 --- a/data/tlg0007/tlg079/tlg0007.tlg079.perseus-eng3.xml +++ b/data/tlg0007/tlg079/tlg0007.tlg079.perseus-eng3.xml @@ -31,7 +31,7 @@ Moralia with an English Translation by - Frank Cole Babbitt + Frank Cole Babbitt Cambridge, MA diff --git a/data/tlg0007/tlg080/tlg0007.tlg080.perseus-eng3.xml b/data/tlg0007/tlg080/tlg0007.tlg080.perseus-eng3.xml index 86ac9eab5..3eae625b7 100644 --- a/data/tlg0007/tlg080/tlg0007.tlg080.perseus-eng3.xml +++ b/data/tlg0007/tlg080/tlg0007.tlg080.perseus-eng3.xml @@ -31,7 +31,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Moralia with an English Translation by - Frank Cole Babbitt + Frank Cole Babbitt Cambridge, MA diff --git a/data/tlg0007/tlg080/tlg0007.tlg080.perseus-eng4.xml b/data/tlg0007/tlg080/tlg0007.tlg080.perseus-eng4.xml index 1f90b0935..047d5397a 100644 --- a/data/tlg0007/tlg080/tlg0007.tlg080.perseus-eng4.xml +++ b/data/tlg0007/tlg080/tlg0007.tlg080.perseus-eng4.xml @@ -32,7 +32,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Plutarch's Morals. Translated from the Greek by several hands. Corrected and revised by - William W. Goodwin, PH. D. + William W. Goodwin, Ph. D. Boston diff --git a/data/tlg0007/tlg081/tlg0007.tlg081.perseus-eng3.xml b/data/tlg0007/tlg081/tlg0007.tlg081.perseus-eng3.xml index 14fb26aa3..fe58fce10 100644 --- a/data/tlg0007/tlg081/tlg0007.tlg081.perseus-eng3.xml +++ b/data/tlg0007/tlg081/tlg0007.tlg081.perseus-eng3.xml @@ -31,7 +31,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Moralia with an English Translation by - Frank Cole Babbitt + Frank Cole Babbitt Cambridge, MA diff --git a/data/tlg0007/tlg081/tlg0007.tlg081.perseus-eng4.xml b/data/tlg0007/tlg081/tlg0007.tlg081.perseus-eng4.xml index b1547d76a..5ec43afd2 100644 --- a/data/tlg0007/tlg081/tlg0007.tlg081.perseus-eng4.xml +++ b/data/tlg0007/tlg081/tlg0007.tlg081.perseus-eng4.xml @@ -31,7 +31,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Translated from the Greek by several hands. Corrected and revised by - William W. Goodwin, PH. D. + William W. Goodwin, Ph. D. Boston diff --git a/data/tlg0007/tlg081/tlg0007.tlg081.perseus-grc3.xml b/data/tlg0007/tlg081/tlg0007.tlg081.perseus-grc3.xml index 57d3c0b9a..485e3ae46 100644 --- a/data/tlg0007/tlg081/tlg0007.tlg081.perseus-grc3.xml +++ b/data/tlg0007/tlg081/tlg0007.tlg081.perseus-grc3.xml @@ -31,7 +31,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Moralia with an English Translation by -Frank Cole Babbitt +Frank Cole Babbitt Cambridge, MA diff --git a/data/tlg0007/tlg082/tlg0007.tlg082.perseus-eng3.xml b/data/tlg0007/tlg082/tlg0007.tlg082.perseus-eng3.xml index 831926562..0d8f38f5f 100644 --- a/data/tlg0007/tlg082/tlg0007.tlg082.perseus-eng3.xml +++ b/data/tlg0007/tlg082/tlg0007.tlg082.perseus-eng3.xml @@ -30,7 +30,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Moralia with an English Translation by - Frank Cole Babbitt + Frank Cole Babbitt Cambridge, MA diff --git a/data/tlg0007/tlg082/tlg0007.tlg082.perseus-eng4.xml b/data/tlg0007/tlg082/tlg0007.tlg082.perseus-eng4.xml index 8636e3d5d..c52805b4d 100644 --- a/data/tlg0007/tlg082/tlg0007.tlg082.perseus-eng4.xml +++ b/data/tlg0007/tlg082/tlg0007.tlg082.perseus-eng4.xml @@ -31,7 +31,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Plutarch's Morals. Translated from the Greek by several hands. Corrected and revised by - William W. Goodwin, PH. D. + William W. Goodwin, Ph. D. Boston diff --git a/data/tlg0007/tlg082/tlg0007.tlg082.perseus-grc3.xml b/data/tlg0007/tlg082/tlg0007.tlg082.perseus-grc3.xml index 89d7c00eb..2d212e86f 100644 --- a/data/tlg0007/tlg082/tlg0007.tlg082.perseus-grc3.xml +++ b/data/tlg0007/tlg082/tlg0007.tlg082.perseus-grc3.xml @@ -31,7 +31,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Moralia with an English Translation by -Frank Cole Babbitt +Frank Cole Babbitt Cambridge, MA diff --git a/data/tlg0007/tlg082a/tlg0007.tlg082a.perseus-eng2.xml b/data/tlg0007/tlg082a/tlg0007.tlg082a.perseus-eng2.xml index afabf97cb..5b9d52533 100644 --- a/data/tlg0007/tlg082a/tlg0007.tlg082a.perseus-eng2.xml +++ b/data/tlg0007/tlg082a/tlg0007.tlg082a.perseus-eng2.xml @@ -30,7 +30,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Moralia with an English Translation by - Frank Cole Babbitt + Frank Cole Babbitt Cambridge, MA diff --git a/data/tlg0007/tlg082a/tlg0007.tlg082a.perseus-grc3.xml b/data/tlg0007/tlg082a/tlg0007.tlg082a.perseus-grc3.xml index 315c5ea6a..706b7ee65 100644 --- a/data/tlg0007/tlg082a/tlg0007.tlg082a.perseus-grc3.xml +++ b/data/tlg0007/tlg082a/tlg0007.tlg082a.perseus-grc3.xml @@ -30,7 +30,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Moralia with an English Translation by -Frank Cole Babbitt +Frank Cole Babbitt Cambridge, MA diff --git a/data/tlg0007/tlg082b/tlg0007.tlg082b.perseus-eng2.xml b/data/tlg0007/tlg082b/tlg0007.tlg082b.perseus-eng2.xml index dbece3ccb..6d79cd2ab 100644 --- a/data/tlg0007/tlg082b/tlg0007.tlg082b.perseus-eng2.xml +++ b/data/tlg0007/tlg082b/tlg0007.tlg082b.perseus-eng2.xml @@ -30,7 +30,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Moralia with an English Translation by - Frank Cole Babbitt + Frank Cole Babbitt Cambridge, MA diff --git a/data/tlg0007/tlg082b/tlg0007.tlg082b.perseus-grc3.xml b/data/tlg0007/tlg082b/tlg0007.tlg082b.perseus-grc3.xml index 57e60a474..530780fed 100644 --- a/data/tlg0007/tlg082b/tlg0007.tlg082b.perseus-grc3.xml +++ b/data/tlg0007/tlg082b/tlg0007.tlg082b.perseus-grc3.xml @@ -30,7 +30,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Moralia with an English Translation by -Frank Cole Babbitt +Frank Cole Babbitt Cambridge, MA diff --git a/data/tlg0007/tlg083/tlg0007.tlg083.perseus-eng3.xml b/data/tlg0007/tlg083/tlg0007.tlg083.perseus-eng3.xml index ee2d95a64..1ad0281de 100644 --- a/data/tlg0007/tlg083/tlg0007.tlg083.perseus-eng3.xml +++ b/data/tlg0007/tlg083/tlg0007.tlg083.perseus-eng3.xml @@ -31,7 +31,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Moralia with an English Translation by - Frank Cole Babbitt + Frank Cole Babbitt Cambridge, MA diff --git a/data/tlg0007/tlg083/tlg0007.tlg083.perseus-eng4.xml b/data/tlg0007/tlg083/tlg0007.tlg083.perseus-eng4.xml index 86b2c1e0c..7733db6bf 100644 --- a/data/tlg0007/tlg083/tlg0007.tlg083.perseus-eng4.xml +++ b/data/tlg0007/tlg083/tlg0007.tlg083.perseus-eng4.xml @@ -34,7 +34,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Translated from the Greek by several hands. Corrected and revised by - William W. Goodwin, PH. D. + William W. Goodwin, Ph. D. Boston diff --git a/data/tlg0007/tlg083/tlg0007.tlg083.perseus-grc3.xml b/data/tlg0007/tlg083/tlg0007.tlg083.perseus-grc3.xml index ae8a9830a..a9b3e0260 100644 --- a/data/tlg0007/tlg083/tlg0007.tlg083.perseus-grc3.xml +++ b/data/tlg0007/tlg083/tlg0007.tlg083.perseus-grc3.xml @@ -31,7 +31,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Moralia with an English Translation by -Frank Cole Babbitt +Frank Cole Babbitt Cambridge, MA diff --git a/data/tlg0007/tlg084a/tlg0007.tlg084a.perseus-eng3.xml b/data/tlg0007/tlg084a/tlg0007.tlg084a.perseus-eng3.xml index 506fb78be..5828be0be 100755 --- a/data/tlg0007/tlg084a/tlg0007.tlg084a.perseus-eng3.xml +++ b/data/tlg0007/tlg084a/tlg0007.tlg084a.perseus-eng3.xml @@ -30,7 +30,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Moralia with an English Translation by - Frank Cole Babbitt + Frank Cole Babbitt Cambridge, MA diff --git a/data/tlg0007/tlg084a/tlg0007.tlg084a.perseus-eng4.xml b/data/tlg0007/tlg084a/tlg0007.tlg084a.perseus-eng4.xml index 6559e9f12..ab818115d 100755 --- a/data/tlg0007/tlg084a/tlg0007.tlg084a.perseus-eng4.xml +++ b/data/tlg0007/tlg084a/tlg0007.tlg084a.perseus-eng4.xml @@ -30,7 +30,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Plutarch's Morals. Translated from the Greek by several hands. Corrected and revised by - William W. Goodwin, PH. D. + William W. Goodwin, Ph. D. Boston diff --git a/data/tlg0007/tlg084a/tlg0007.tlg084a.perseus-grc3.xml b/data/tlg0007/tlg084a/tlg0007.tlg084a.perseus-grc3.xml index cee58e4fc..ade42b72a 100644 --- a/data/tlg0007/tlg084a/tlg0007.tlg084a.perseus-grc3.xml +++ b/data/tlg0007/tlg084a/tlg0007.tlg084a.perseus-grc3.xml @@ -32,7 +32,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Moralia with an English Translation by -Frank Cole Babbitt +Frank Cole Babbitt Cambridge, MA diff --git a/data/tlg0007/tlg084b/tlg0007.tlg084b.perseus-eng3.xml b/data/tlg0007/tlg084b/tlg0007.tlg084b.perseus-eng3.xml index cb7b61c13..50a1b63b4 100644 --- a/data/tlg0007/tlg084b/tlg0007.tlg084b.perseus-eng3.xml +++ b/data/tlg0007/tlg084b/tlg0007.tlg084b.perseus-eng3.xml @@ -28,7 +28,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Moralia with an English Translation by - Frank Cole Babbitt + Frank Cole Babbitt Cambridge, MA diff --git a/data/tlg0007/tlg084b/tlg0007.tlg084b.perseus-eng4.xml b/data/tlg0007/tlg084b/tlg0007.tlg084b.perseus-eng4.xml index 607624350..022aaff74 100644 --- a/data/tlg0007/tlg084b/tlg0007.tlg084b.perseus-eng4.xml +++ b/data/tlg0007/tlg084b/tlg0007.tlg084b.perseus-eng4.xml @@ -29,7 +29,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Plutarch's Morals. Translated from the Greek by several hands. Corrected and revised by - William W. Goodwin, PH. D. + William W. Goodwin, Ph. D. Boston diff --git a/data/tlg0007/tlg084b/tlg0007.tlg084b.perseus-grc3.xml b/data/tlg0007/tlg084b/tlg0007.tlg084b.perseus-grc3.xml index 81ba800fb..ad8395d9e 100644 --- a/data/tlg0007/tlg084b/tlg0007.tlg084b.perseus-grc3.xml +++ b/data/tlg0007/tlg084b/tlg0007.tlg084b.perseus-grc3.xml @@ -31,7 +31,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Moralia with an English Translation by -Frank Cole Babbitt +Frank Cole Babbitt Cambridge, MA diff --git a/data/tlg0007/tlg085/tlg0007.tlg085.perseus-eng3.xml b/data/tlg0007/tlg085/tlg0007.tlg085.perseus-eng3.xml index 225ac0cfb..5da94aebb 100644 --- a/data/tlg0007/tlg085/tlg0007.tlg085.perseus-eng3.xml +++ b/data/tlg0007/tlg085/tlg0007.tlg085.perseus-eng3.xml @@ -31,7 +31,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Moralia with an English Translation by - Frank Cole Babbitt + Frank Cole Babbitt Cambridge, MA diff --git a/data/tlg0007/tlg085/tlg0007.tlg085.perseus-eng4.xml b/data/tlg0007/tlg085/tlg0007.tlg085.perseus-eng4.xml index 84478c0db..f35886879 100644 --- a/data/tlg0007/tlg085/tlg0007.tlg085.perseus-eng4.xml +++ b/data/tlg0007/tlg085/tlg0007.tlg085.perseus-eng4.xml @@ -34,7 +34,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Translated from the Greek by several hands. Corrected and revised by - William W. Goodwin, PH. D. + William W. Goodwin, Ph. D. Boston diff --git a/data/tlg0007/tlg085/tlg0007.tlg085.perseus-grc3.xml b/data/tlg0007/tlg085/tlg0007.tlg085.perseus-grc3.xml index 96fd95997..793242b9c 100644 --- a/data/tlg0007/tlg085/tlg0007.tlg085.perseus-grc3.xml +++ b/data/tlg0007/tlg085/tlg0007.tlg085.perseus-grc3.xml @@ -31,7 +31,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Moralia with an English Translation by -Frank Cole Babbitt +Frank Cole Babbitt Cambridge, MA diff --git a/data/tlg0007/tlg086/tlg0007.tlg086.perseus-eng3.xml b/data/tlg0007/tlg086/tlg0007.tlg086.perseus-eng3.xml index f93aa42c4..64e085852 100644 --- a/data/tlg0007/tlg086/tlg0007.tlg086.perseus-eng3.xml +++ b/data/tlg0007/tlg086/tlg0007.tlg086.perseus-eng3.xml @@ -31,7 +31,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Moralia with an English Translation by - Frank Cole Babbitt + Frank Cole Babbitt Cambridge, MA diff --git a/data/tlg0007/tlg086/tlg0007.tlg086.perseus-eng4.xml b/data/tlg0007/tlg086/tlg0007.tlg086.perseus-eng4.xml index f6dda161d..d85ba6725 100644 --- a/data/tlg0007/tlg086/tlg0007.tlg086.perseus-eng4.xml +++ b/data/tlg0007/tlg086/tlg0007.tlg086.perseus-eng4.xml @@ -32,7 +32,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Plutarch's Morals. Translated from the Greek by several hands. Corrected and revised by - William W. Goodwin, PH. D. + William W. Goodwin, Ph. D. Boston diff --git a/data/tlg0007/tlg086/tlg0007.tlg086.perseus-grc3.xml b/data/tlg0007/tlg086/tlg0007.tlg086.perseus-grc3.xml index a6dab79e2..e773e28e0 100644 --- a/data/tlg0007/tlg086/tlg0007.tlg086.perseus-grc3.xml +++ b/data/tlg0007/tlg086/tlg0007.tlg086.perseus-grc3.xml @@ -30,7 +30,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Moralia with an English Translation by -Frank Cole Babbitt +Frank Cole Babbitt Cambridge, MA diff --git a/data/tlg0007/tlg087/tlg0007.tlg087.perseus-eng3.xml b/data/tlg0007/tlg087/tlg0007.tlg087.perseus-eng3.xml index cca738b94..1a5ca56ec 100644 --- a/data/tlg0007/tlg087/tlg0007.tlg087.perseus-eng3.xml +++ b/data/tlg0007/tlg087/tlg0007.tlg087.perseus-eng3.xml @@ -31,7 +31,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Moralia with an English Translation by - Frank Cole Babbitt + Frank Cole Babbitt Cambridge, MA diff --git a/data/tlg0007/tlg087/tlg0007.tlg087.perseus-eng4.xml b/data/tlg0007/tlg087/tlg0007.tlg087.perseus-eng4.xml index 0ed08a8f0..4d399a871 100644 --- a/data/tlg0007/tlg087/tlg0007.tlg087.perseus-eng4.xml +++ b/data/tlg0007/tlg087/tlg0007.tlg087.perseus-eng4.xml @@ -34,7 +34,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Translated from the Greek by several hands. Corrected and revised by - William W. Goodwin, PH. D. + William W. Goodwin, Ph. D. Boston diff --git a/data/tlg0007/tlg087/tlg0007.tlg087.perseus-grc3.xml b/data/tlg0007/tlg087/tlg0007.tlg087.perseus-grc3.xml index 41b62bea3..a1e0127f1 100644 --- a/data/tlg0007/tlg087/tlg0007.tlg087.perseus-grc3.xml +++ b/data/tlg0007/tlg087/tlg0007.tlg087.perseus-grc3.xml @@ -31,7 +31,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Moralia with an English Translation by -Frank Cole Babbitt +Frank Cole Babbitt Cambridge, MA diff --git a/data/tlg0007/tlg088/tlg0007.tlg088.perseus-eng3.xml b/data/tlg0007/tlg088/tlg0007.tlg088.perseus-eng3.xml index d8fb06d7b..ee5f2005f 100644 --- a/data/tlg0007/tlg088/tlg0007.tlg088.perseus-eng3.xml +++ b/data/tlg0007/tlg088/tlg0007.tlg088.perseus-eng3.xml @@ -30,7 +30,7 @@ Moralia with an English Translation by - Frank Cole Babbitt + Frank Cole Babbitt Cambridge, MA diff --git a/data/tlg0007/tlg088/tlg0007.tlg088.perseus-eng4.xml b/data/tlg0007/tlg088/tlg0007.tlg088.perseus-eng4.xml index d8948fcbc..9d5dfd1c8 100644 --- a/data/tlg0007/tlg088/tlg0007.tlg088.perseus-eng4.xml +++ b/data/tlg0007/tlg088/tlg0007.tlg088.perseus-eng4.xml @@ -31,7 +31,7 @@ Plutarch's Morals. Translated from the Greek by several hands. Corrected and revised by - William W. Goodwin, PH. D. + William W. Goodwin, Ph. D. Boston diff --git a/data/tlg0007/tlg088/tlg0007.tlg088.perseus-grc3.xml b/data/tlg0007/tlg088/tlg0007.tlg088.perseus-grc3.xml index 504420e73..98c17f2cb 100644 --- a/data/tlg0007/tlg088/tlg0007.tlg088.perseus-grc3.xml +++ b/data/tlg0007/tlg088/tlg0007.tlg088.perseus-grc3.xml @@ -30,7 +30,7 @@ Moralia with an English Translation by -Frank Cole Babbitt +Frank Cole Babbitt Cambridge, MA diff --git a/data/tlg0007/tlg089/tlg0007.tlg089.perseus-eng3.xml b/data/tlg0007/tlg089/tlg0007.tlg089.perseus-eng3.xml index 9205c8413..b0c76b02f 100644 --- a/data/tlg0007/tlg089/tlg0007.tlg089.perseus-eng3.xml +++ b/data/tlg0007/tlg089/tlg0007.tlg089.perseus-eng3.xml @@ -30,7 +30,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Moralia with an English Translation by - Frank Cole Babbitt + Frank Cole Babbitt Cambridge, MA diff --git a/data/tlg0007/tlg089/tlg0007.tlg089.perseus-eng4.xml b/data/tlg0007/tlg089/tlg0007.tlg089.perseus-eng4.xml index a467c28dc..5a30103e8 100644 --- a/data/tlg0007/tlg089/tlg0007.tlg089.perseus-eng4.xml +++ b/data/tlg0007/tlg089/tlg0007.tlg089.perseus-eng4.xml @@ -31,7 +31,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Plutarch’s Morals. Translated from the Greek by several hands. Corrected and revised by - William W. Goodwin, PH. D. + William W. Goodwin, Ph. D. Boston diff --git a/data/tlg0007/tlg090/tlg0007.tlg090.perseus-eng3.xml b/data/tlg0007/tlg090/tlg0007.tlg090.perseus-eng3.xml index 5c0ed9d4c..4cd84a1d9 100644 --- a/data/tlg0007/tlg090/tlg0007.tlg090.perseus-eng3.xml +++ b/data/tlg0007/tlg090/tlg0007.tlg090.perseus-eng3.xml @@ -31,7 +31,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Moralia with an English Translation by - Frank Cole Babbitt + Frank Cole Babbitt Cambridge, MA diff --git a/data/tlg0007/tlg090/tlg0007.tlg090.perseus-eng4.xml b/data/tlg0007/tlg090/tlg0007.tlg090.perseus-eng4.xml index c6eb26782..cacf8a1a3 100644 --- a/data/tlg0007/tlg090/tlg0007.tlg090.perseus-eng4.xml +++ b/data/tlg0007/tlg090/tlg0007.tlg090.perseus-eng4.xml @@ -34,7 +34,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Translated from the Greek by several hands. Corrected and revised by - William W. Goodwin, PH. D. + William W. Goodwin, Ph. D. Boston diff --git a/data/tlg0007/tlg091/tlg0007.tlg091.perseus-eng3.xml b/data/tlg0007/tlg091/tlg0007.tlg091.perseus-eng3.xml index ecca988ce..7e17f88cb 100644 --- a/data/tlg0007/tlg091/tlg0007.tlg091.perseus-eng3.xml +++ b/data/tlg0007/tlg091/tlg0007.tlg091.perseus-eng3.xml @@ -31,7 +31,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Moralia with an English Translation by - Frank Cole Babbitt + Frank Cole Babbitt Cambridge, MA diff --git a/data/tlg0007/tlg091/tlg0007.tlg091.perseus-eng4.xml b/data/tlg0007/tlg091/tlg0007.tlg091.perseus-eng4.xml index cc0c1e935..5cd5feab1 100644 --- a/data/tlg0007/tlg091/tlg0007.tlg091.perseus-eng4.xml +++ b/data/tlg0007/tlg091/tlg0007.tlg091.perseus-eng4.xml @@ -32,7 +32,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Plutarch's Morals. Translated from the Greek by several hands. Corrected and revised by - William W. Goodwin, PH. D. + William W. Goodwin, Ph. D. Boston diff --git a/data/tlg0007/tlg092/tlg0007.tlg092.perseus-eng3.xml b/data/tlg0007/tlg092/tlg0007.tlg092.perseus-eng3.xml index 0cb96ae5d..cf4334b34 100644 --- a/data/tlg0007/tlg092/tlg0007.tlg092.perseus-eng3.xml +++ b/data/tlg0007/tlg092/tlg0007.tlg092.perseus-eng3.xml @@ -32,7 +32,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Moralia with an English Translation by - Frank Cole Babbitt + Frank Cole Babbitt Cambridge, MA diff --git a/data/tlg0007/tlg092/tlg0007.tlg092.perseus-eng4.xml b/data/tlg0007/tlg092/tlg0007.tlg092.perseus-eng4.xml index 474d86ecc..3a3dd51ba 100644 --- a/data/tlg0007/tlg092/tlg0007.tlg092.perseus-eng4.xml +++ b/data/tlg0007/tlg092/tlg0007.tlg092.perseus-eng4.xml @@ -33,7 +33,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Translated from the Greek by several hands. Corrected and revised by - William W. Goodwin, PH. D. + William W. Goodwin, Ph. D. Boston diff --git a/data/tlg0007/tlg093/tlg0007.tlg093.perseus-eng3.xml b/data/tlg0007/tlg093/tlg0007.tlg093.perseus-eng3.xml index c96fe40e1..80c1f3b14 100644 --- a/data/tlg0007/tlg093/tlg0007.tlg093.perseus-eng3.xml +++ b/data/tlg0007/tlg093/tlg0007.tlg093.perseus-eng3.xml @@ -31,7 +31,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Moralia with an English Translation by - W. C. Helmbold + William Clark Helmbold Cambridge, MA diff --git a/data/tlg0007/tlg093/tlg0007.tlg093.perseus-eng4.xml b/data/tlg0007/tlg093/tlg0007.tlg093.perseus-eng4.xml index 630f036a4..d1e44272c 100644 --- a/data/tlg0007/tlg093/tlg0007.tlg093.perseus-eng4.xml +++ b/data/tlg0007/tlg093/tlg0007.tlg093.perseus-eng4.xml @@ -32,7 +32,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Plutarch's Morals. Translated from the Greek by several hands. Corrected and revised by - William W. Goodwin, PH. D. + William W. Goodwin, Ph. D. Boston diff --git a/data/tlg0007/tlg094/tlg0007.tlg094.perseus-eng3.xml b/data/tlg0007/tlg094/tlg0007.tlg094.perseus-eng3.xml index 5e989b12d..9653f7f07 100644 --- a/data/tlg0007/tlg094/tlg0007.tlg094.perseus-eng3.xml +++ b/data/tlg0007/tlg094/tlg0007.tlg094.perseus-eng3.xml @@ -31,7 +31,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Moralia with an English Translation by - W. C. Helmbold + William Clark Helmbold Cambridge, MA diff --git a/data/tlg0007/tlg094/tlg0007.tlg094.perseus-eng4.xml b/data/tlg0007/tlg094/tlg0007.tlg094.perseus-eng4.xml index c9419e07a..cd3b658f9 100644 --- a/data/tlg0007/tlg094/tlg0007.tlg094.perseus-eng4.xml +++ b/data/tlg0007/tlg094/tlg0007.tlg094.perseus-eng4.xml @@ -32,7 +32,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Plutarch's Morals. Translated from the Greek by several hands. Corrected and revised by - William W. Goodwin, PH. D. + William W. Goodwin, Ph. D. Boston diff --git a/data/tlg0007/tlg095/tlg0007.tlg095.perseus-eng4.xml b/data/tlg0007/tlg095/tlg0007.tlg095.perseus-eng4.xml index 956ad86bf..bef98a3e7 100644 --- a/data/tlg0007/tlg095/tlg0007.tlg095.perseus-eng4.xml +++ b/data/tlg0007/tlg095/tlg0007.tlg095.perseus-eng4.xml @@ -33,7 +33,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Translated from the Greek by several hands. Corrected and revised by - William W. Goodwin, PH. D. + William W. Goodwin, Ph. D. Boston diff --git a/data/tlg0007/tlg096/tlg0007.tlg096.perseus-eng3.xml b/data/tlg0007/tlg096/tlg0007.tlg096.perseus-eng3.xml index 40aaa3107..b35a6d7b0 100644 --- a/data/tlg0007/tlg096/tlg0007.tlg096.perseus-eng3.xml +++ b/data/tlg0007/tlg096/tlg0007.tlg096.perseus-eng3.xml @@ -30,7 +30,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Moralia with an English Translation by - W. C. Helmbold + William Clark Helmbold Cambridge, MA diff --git a/data/tlg0007/tlg096/tlg0007.tlg096.perseus-eng4.xml b/data/tlg0007/tlg096/tlg0007.tlg096.perseus-eng4.xml index a71240d8c..075de500a 100644 --- a/data/tlg0007/tlg096/tlg0007.tlg096.perseus-eng4.xml +++ b/data/tlg0007/tlg096/tlg0007.tlg096.perseus-eng4.xml @@ -31,7 +31,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Plutarch’s Morals. Translated from the Greek by several hands. Corrected and revised by - William W. Goodwin, PH. D. + William W. Goodwin, Ph. D. Boston diff --git a/data/tlg0007/tlg097/tlg0007.tlg097.perseus-eng3.xml b/data/tlg0007/tlg097/tlg0007.tlg097.perseus-eng3.xml index c4ec57654..826d75a21 100644 --- a/data/tlg0007/tlg097/tlg0007.tlg097.perseus-eng3.xml +++ b/data/tlg0007/tlg097/tlg0007.tlg097.perseus-eng3.xml @@ -30,7 +30,7 @@ Moralia with an English Translation by - W. C. Helmbold + William Clark Helmbold Cambridge, MA diff --git a/data/tlg0007/tlg098/tlg0007.tlg098.perseus-eng3.xml b/data/tlg0007/tlg098/tlg0007.tlg098.perseus-eng3.xml index 71180f035..5ad460dd4 100644 --- a/data/tlg0007/tlg098/tlg0007.tlg098.perseus-eng3.xml +++ b/data/tlg0007/tlg098/tlg0007.tlg098.perseus-eng3.xml @@ -31,7 +31,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Moralia with an English Translation by - W. C. Helmbold + William Clark Helmbold Cambridge, MA diff --git a/data/tlg0007/tlg098/tlg0007.tlg098.perseus-eng4.xml b/data/tlg0007/tlg098/tlg0007.tlg098.perseus-eng4.xml index ae033757a..a2c480ba3 100644 --- a/data/tlg0007/tlg098/tlg0007.tlg098.perseus-eng4.xml +++ b/data/tlg0007/tlg098/tlg0007.tlg098.perseus-eng4.xml @@ -32,7 +32,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Plutarch's Morals. Translated from the Greek by several hands. Corrected and revised by - William W. Goodwin, PH. D. + William W. Goodwin, Ph. D. Boston diff --git a/data/tlg0007/tlg099/tlg0007.tlg099.perseus-eng4.xml b/data/tlg0007/tlg099/tlg0007.tlg099.perseus-eng4.xml index 318d9527d..0d781e32e 100644 --- a/data/tlg0007/tlg099/tlg0007.tlg099.perseus-eng4.xml +++ b/data/tlg0007/tlg099/tlg0007.tlg099.perseus-eng4.xml @@ -33,7 +33,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Translated from the Greek by several hands. Corrected and revised by - William W. Goodwin, PH. D. + William W. Goodwin, Ph. D. Boston diff --git a/data/tlg0007/tlg100/tlg0007.tlg100.perseus-eng3.xml b/data/tlg0007/tlg100/tlg0007.tlg100.perseus-eng3.xml index a36591362..dbf9a8805 100755 --- a/data/tlg0007/tlg100/tlg0007.tlg100.perseus-eng3.xml +++ b/data/tlg0007/tlg100/tlg0007.tlg100.perseus-eng3.xml @@ -31,7 +31,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Moralia with an English Translation by - W. C. Helmbold + William Clark Helmbold Cambridge, MA diff --git a/data/tlg0007/tlg100/tlg0007.tlg100.perseus-eng4.xml b/data/tlg0007/tlg100/tlg0007.tlg100.perseus-eng4.xml index 4b3d9d6a7..96c8a4199 100755 --- a/data/tlg0007/tlg100/tlg0007.tlg100.perseus-eng4.xml +++ b/data/tlg0007/tlg100/tlg0007.tlg100.perseus-eng4.xml @@ -32,7 +32,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Plutarch's Morals. Translated from the Greek by several hands. Corrected and revised by - William W. Goodwin, PH. D. + William W. Goodwin, Ph. D. Boston diff --git a/data/tlg0007/tlg101/tlg0007.tlg101.perseus-eng3.xml b/data/tlg0007/tlg101/tlg0007.tlg101.perseus-eng3.xml index 8aff09c26..511e95e4c 100755 --- a/data/tlg0007/tlg101/tlg0007.tlg101.perseus-eng3.xml +++ b/data/tlg0007/tlg101/tlg0007.tlg101.perseus-eng3.xml @@ -31,7 +31,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Moralia with an English Translation by - W. C. Helmbold + William Clark Helmbold Cambridge, MA diff --git a/data/tlg0007/tlg101/tlg0007.tlg101.perseus-eng4.xml b/data/tlg0007/tlg101/tlg0007.tlg101.perseus-eng4.xml index 540f36c0d..11ab5c671 100755 --- a/data/tlg0007/tlg101/tlg0007.tlg101.perseus-eng4.xml +++ b/data/tlg0007/tlg101/tlg0007.tlg101.perseus-eng4.xml @@ -32,7 +32,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Plutarch's Morals. Translated from the Greek by several hands. Corrected and revised by - William W. Goodwin, PH. D. + William W. Goodwin, Ph. D. Boston diff --git a/data/tlg0007/tlg117/tlg0007.tlg117.perseus-eng4.xml b/data/tlg0007/tlg117/tlg0007.tlg117.perseus-eng4.xml index 17d907369..52c1da925 100644 --- a/data/tlg0007/tlg117/tlg0007.tlg117.perseus-eng4.xml +++ b/data/tlg0007/tlg117/tlg0007.tlg117.perseus-eng4.xml @@ -31,7 +31,7 @@ Plutarch's Morals. Translated from the Greek by several hands. Corrected and revised by - William W. Goodwin, PH. D. + William W. Goodwin, Ph. D. Boston diff --git a/data/tlg0007/tlg139/tlg0007.tlg139.perseus-eng2.xml b/data/tlg0007/tlg139/tlg0007.tlg139.perseus-eng2.xml index 7013e846d..d66c77fbc 100644 --- a/data/tlg0007/tlg139/tlg0007.tlg139.perseus-eng2.xml +++ b/data/tlg0007/tlg139/tlg0007.tlg139.perseus-eng2.xml @@ -30,7 +30,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Plutarch's Morals. Translated from the Greek by several hands. Corrected and revised by - William W. Goodwin, PH. D. + William W. Goodwin, Ph. D. Boston diff --git a/data/tlg0007/tlg140/tlg0007.tlg140.perseus-eng2.xml b/data/tlg0007/tlg140/tlg0007.tlg140.perseus-eng2.xml index cfddc2854..519bb29c7 100644 --- a/data/tlg0007/tlg140/tlg0007.tlg140.perseus-eng2.xml +++ b/data/tlg0007/tlg140/tlg0007.tlg140.perseus-eng2.xml @@ -32,7 +32,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Plutarch’s Morals. Translated from the Greek by several hands. Corrected and revised by - William W. Goodwin, PH. D. + William W. Goodwin, Ph. D. Boston diff --git a/data/tlg0007/tlg141/tlg0007.tlg141.perseus-eng2.xml b/data/tlg0007/tlg141/tlg0007.tlg141.perseus-eng2.xml index 77b62f27d..2b95dcce1 100644 --- a/data/tlg0007/tlg141/tlg0007.tlg141.perseus-eng2.xml +++ b/data/tlg0007/tlg141/tlg0007.tlg141.perseus-eng2.xml @@ -32,7 +32,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Plutarch's Morals. Translated from the Greek by several hands. Corrected and revised by - William W. Goodwin, PH. D. + William W. Goodwin, Ph. D. Boston From 4d1a03323055268002fafdb38190a5c16968981b Mon Sep 17 00:00:00 2001 From: lcerrato Date: Mon, 2 Mar 2020 13:49:09 -0500 Subject: [PATCH 6/9] (tlg0007) updates to tlg102 files #633 --- data/tlg0007/tlg102/__cts__.xml | 20 +- .../tlg0007.tlg102.perseus-eng1.tracking.json | 14 - .../tlg102/tlg0007.tlg102.perseus-eng1.xml | 930 ------------------ .../tlg0007.tlg102.perseus-eng2.tracking.json | 14 - .../tlg102/tlg0007.tlg102.perseus-eng2.xml | 863 ---------------- .../tlg102/tlg0007.tlg102.perseus-eng3.xml | 848 +--------------- .../tlg102/tlg0007.tlg102.perseus-eng4.xml | 722 +------------- .../tlg0007.tlg102.perseus-grc1.tracking.json | 14 - .../tlg102/tlg0007.tlg102.perseus-grc1.xml | 773 --------------- .../tlg102/tlg0007.tlg102.perseus-grc2.xml | 590 +---------- 10 files changed, 105 insertions(+), 4683 deletions(-) delete mode 100644 data/tlg0007/tlg102/tlg0007.tlg102.perseus-eng1.tracking.json delete mode 100644 data/tlg0007/tlg102/tlg0007.tlg102.perseus-eng1.xml delete mode 100644 data/tlg0007/tlg102/tlg0007.tlg102.perseus-eng2.tracking.json delete mode 100644 data/tlg0007/tlg102/tlg0007.tlg102.perseus-eng2.xml delete mode 100644 data/tlg0007/tlg102/tlg0007.tlg102.perseus-grc1.tracking.json delete mode 100644 data/tlg0007/tlg102/tlg0007.tlg102.perseus-grc1.xml diff --git a/data/tlg0007/tlg102/__cts__.xml b/data/tlg0007/tlg102/__cts__.xml index cc064c45e..0192cb8d5 100644 --- a/data/tlg0007/tlg102/__cts__.xml +++ b/data/tlg0007/tlg102/__cts__.xml @@ -3,26 +3,18 @@ projid="greekLit:tlg102" urn="urn:cts:greekLit:tlg0007.tlg102" xml:lang="grc"> De curiositate - + On Being a Busybody - Plutarch. Moralia, Vol. VI. Helmbold, William Clark, translator. - Cambridge, MA: Harvard University Press. London: William Heinemann Ltd. 1939 - (printing). + Plutarch. Moralia, Vol. VI. Helmbold, William Clark, translator. Cambridge, MA: Harvard University Press. London: William Heinemann Ltd. 1939 (printing). - + Of Curiosity, or an Over-Busy Inquisitiveness into Things Impertinent. - Plutarch. Plutarch's Morals, Vol. II. Goodwin, William W., - editor; Wheeler, Maurice, translator. Boston: Little, Brown, and Company. Cambridge. - 1874. + Plutarch. Plutarch's Morals, Vol. II. Goodwin, William W., editor; Wheeler, Maurice, translator. Boston: Little, Brown, and Company. Cambridge. 1874. - + Περὶ πολυπραγμοσύνης - Plutarch. Plutarchi Chaeronensis Moralia, Vol. III. - Vernardakēs, Grēgorios N., editor. Leipzig: Teubner. 1891. + Plutarch. Plutarchi Chaeronensis Moralia, Vol. III. Vernardakēs, Grēgorios N., editor. Leipzig: Teubner. 1891. diff --git a/data/tlg0007/tlg102/tlg0007.tlg102.perseus-eng1.tracking.json b/data/tlg0007/tlg102/tlg0007.tlg102.perseus-eng1.tracking.json deleted file mode 100644 index 423a32ab6..000000000 --- a/data/tlg0007/tlg102/tlg0007.tlg102.perseus-eng1.tracking.json +++ /dev/null @@ -1,14 +0,0 @@ -{ - "epidoc_compliant": false, - "fully_unicode": true, - "git_repo": "canonical-greekLit", - "has_cts_metadata": false, - "has_cts_refsDecl": false, - "id": "2008.01.0291", - "last_editor": "", - "note": "", - "src": "texts/Classics/Plutarch/opensource/plut.102_loeb_eng.xml", - "status": "migrated", - "target": "canonical-greekLit/data/tlg0007/tlg102/tlg0007.tlg102.perseus-eng1.xml", - "valid_xml": false -} \ No newline at end of file diff --git a/data/tlg0007/tlg102/tlg0007.tlg102.perseus-eng1.xml b/data/tlg0007/tlg102/tlg0007.tlg102.perseus-eng1.xml deleted file mode 100644 index 3734b5f49..000000000 --- a/data/tlg0007/tlg102/tlg0007.tlg102.perseus-eng1.xml +++ /dev/null @@ -1,930 +0,0 @@ - - - -%PersProse; -]> - - - - - De curiositate - Machine readable text - Plutarch - W. C. Helmbold&responsibility;&fund.NEH; - &Perseus.publish; - - - - Plutarch - Moralia - - with an English Translation by - W. C. Helmbold - - - Cambridge, MA - Harvard University Press - London - William Heinemann Ltd. - 1939 - - 6 - - - - - - - -

optical character recognition

- - - - - - - - English - Greek - - - - - 5/10 - - RS - - - tagged and parsed - - - - - - - - ON BEING A BUSYBODY - (DE CURIOSITATE) - INTRODUCTION -

- This essay, which was apparently written only a short - time before De Garrulitate,And no doubt also before De Tranquillitate (so rightly Brokate). has much the same - interest and charm as that pleasant work. The - essays are akin in many ways ; portions of the later - treatise are merely a reshaping of ideas and commonplaces which the earlier had adumbrated. -

-

- The source of much of this work has been traced to - Ariston of Chios by O. Hense (Rhein. Mus.,x Iv. 541 if.); - and F. Krauss - Die Rhetorischen Schriften Plutarchs, Munich Diss., Nürnberg, 1912, pp. 67 ff. See also the interesting table (p. 87) of rhetorical figures which places our essay in the very centre of Plutarch's literary activity. has shown with some success the - relation to diatribe literature. -

-

- The essay was already known to Aulus Gellius - (xi. 16), who speaks with feeling of the difficulty of - rendering polupragmosu/nh in LatinIt is hard to render it in English also. The translator uses the word curiosity - Ed.; nor has it been - unknown to English moralists. Jeremy Taylor has - again borrowed largely from it in his Holy Living, ii. 5. -

-

- In the translation of this and the preceding essay - I am greatly indebted to Mr. Tucker's - Select Essays of Plutarch, Oxford, Clarendon, 1913. spirited version, from which I have taken numerous phrases and - sometimes whole sentences. -

-

- The work is No. 97 in the Lamprias catalogue. -

- - - -

It is perhaps best to avoid a house which has no - ventilation, or is gloomy, or cold in winter, or unhealthy ; yet if familiarity has made you fond of - the place, it is possible to make it brighter, better - ventilated, and healthier by altering the lights, shifting the stairs, and opening some doors and closing - others. Even some cities have gained by such - changes. So in the case of my own town,Chaeroneia which used - to face the west and receive the full force of the sun - in the late afternoon from Parnassus, they say that - it was turned by Chaeron to face the east. And - Empedocles,Diels, Frag. d. Vorsokratiker - 5, i. p. 284, A 14; cf. Moralia, 1126 b. the natural philosopher, by blocking - up a certain mountain gorge, which permitted the - south wind to blow a dire and pestilential draught - down upon the plains, was thought to have shut - plague out of his country. -

-

- Since, then, there are certain unhealthy and injurious states of mind which allow winter and darkness to enter the soul, it is better to thrust these out - and to make a clean sweep to the foundations, thus - giving to ourselves a clear sky and light and pure air ; - but if that is impossible, it is best at least to interchange and readjust them in some way or other, - turning or shifting them about. - -

-

- Such a malady of the mind, to take the first instance, - is curiosity, which is a desire to learn the troubles of - others, - Cf. Menander's typical curious slave, a polupra/gmwn, who says (Frag. 850 Kock): ou)de\n gluku/tero/n e)stin h)\ pa/nt' ei)de/nai. a disease which is thought to be free from - neither envy nor malice : - - Why do you look so sharp on others' ills, - - Malignant man, yet overlook your own?Kock, Com. Att. Frag., iii. p. 476, ades. 359; cf. 469 b, supra. - - - Shift your curiosity from things without and turn it - inwards ; if you enjoy dealing with the recital of - troubles, you have much occupation at home : - - Great as the water flowing down Alizon, - - Many as the leaves around the oak,A verse of unknown origin; the text is probably corrupt. - - - so great a quantity of transgressions will you find in - your own life, of afflictions in your own soul, of oversights in the performance of your own obligations. -

-

- For as Xenophon - Oeconomicus, viii. 19, 20. says that good householders - have a special place for sacrificial utensils, and a - special place for dinner-ware, and that farming implements should be stored elsewhere, and apart from - them the weapons of war; even so in your own case - you have one store of faults arising from envy, another - from jealousy, another from cowardice, another from - pettiness. Assault these, examine these! Block up - the windows and the side-doors of your curiosity that - open on your neighbours' property, and open up - others leading to your own-to the men's quarters, - to the women's quarters, to the living-rooms of your - servants! Here this curiosity and meddlesomeness - of yours will have an occupation not unhelpful or - - - malicious, but useful and salutary if each one will but - say to himself, - Where did I err? And what deed have I done? - What duty neglected? - Pythagoras, - Carmina Aurea, 42; cf. Moralia, 168 b. - -

- - -

But as it is, like the Lamia in the fable, who, - they say, when at home sleeps in blindness with her - eyes stored away in a jar, but when she goes abroad - puts in her eyes and can see, so each one of us, in - our dealings with others abroad, puts his meddlesomeness, like an eye, into his maliciousness ; but - we are often tripped up by our own faults and vices - by reason of our ignorance of them, since we provide - ourselves with no sight or light by which to inspect - them. Therefore the busybody is also more useful - to his enemies than to himself, - Cf. Moralia, 87 b-c. for he rebukes and - drags out their faults and demonstrates to them - what they should avoid or correct, but he neglects the - greater part of his own domestic errors through his - passionate interest in those abroad. So Odysseus - Cf. Homer, Od., xi. 88 ff.; Ps.-Lucian, De Astrologia, 24. - refused to converse even with his mother until he - had learned from the seerTeiresias. the matters by reason - of which he had come to the House of Hades ; and - when he had his answer, he both turned to his mother - and also made inquiries of the other women, - Od., xi. 229 ff. asking - who was Tyro, who the beautiful Chloris, why Epicaste - met her death - Tying a noose, sheer-hung, from the high roof. - Ibid. 278; Epicaste is better known as Jocasta, the mother of Oedipus. - - - - But we, while treating our own affairs with considerable laxity and ignorance and neglect, pry into the - pedigrees of the rest of the world : our neighbour's - grandfather was a Syrian and his grandmother a - ThracianThat is, both were probably slaves.; so-and-so owes three talents and has not - paid the interest. We inquire also into such matters - as where so-and-so's wife was coming back from, - i.e., where she had been. and - what A and B's private conversation in the corner was - about. Yet Socrates went about seeking to solve the - question of what arguments Pythagoras used to carry - conviction ; and Aristippus, when he met Ischomachus at Olympia, asked him by what manner of - conversation Socrates succeeded in so affecting the - young men. And when Aristippus had gleaned a - few odd seeds and samples of Socrates' talk, he was - so moved that he suffered a physical collapse and - became quite pale and thin. Finally he sailed for - Athens and slaked his burning thirst with draughts - from the fountain-head, and engaged in a study of the - man and his words and his philosophy, of which the - end and aim was to come to recognize one's own - vices and so rid oneself of them. -

- - -

Yet there are some who cannot bear to face - their own lives, regarding these as a most unlovely - spectacle, or to reflect and revolve upon themselves, - like a light, the power of reason, but their souls, being - full of all manner of vices, shuddering and frightened - at what is within, leap outwards and prowl about - other people's concerns and there batten and make - fat their own malice. For as a domestic fowl will - often, though its own food lies near at hand, slip - into a corner and there scratch - - - - Where one sole barley grain perhaps appears - - In the dung-heap,Perhaps a verse of Callimachus (Frag. anon. 374 ed. Schneider). - - - in the same way busybodies, passing over topics and - narratives which are in plain view and matters concerning which no one prevents their inquiring or is - vexed if inquiry is made, pick out the hidden and - obscure troubles of every household. And yet it was - surely a clever answer that the Egyptian gave to the - man who asked him what he was carrying wrapped - up : That's why it is wrapped up. And why, - if you please, are you inquisitive about what is concealed? If it were not something bad, it would not - be concealed. Yet it is not customary to walk into - the house of someone else without at least first knocking on the door; but nowadays there are doormen and - formerly there were knockers to be struck at the - door and give warning, so that the stranger might not - catch the mistress of the house or the unmarried - daughter unawares, or a slave being punished or the - maid-servants screaming. But it is for these very - things that the busybody slips in. A sober and respectable household he would not willingly enter as a - spectator even if he were invited to come ; but the - matters to conceal which keys and bolts and streetdoors are used-these are what he uncovers and - communicates to outsiders. And yet the winds - with which we are most vexed, as AristonVon Arnim, Stoic. Vet. Frag., i. pp. 89-90, Frag. 401. says, - are those which pull up our garments, but the - busybody strips off not only the mantles and tunics - of those near him, but also their very walls ; he - flings the doors wide open and makes his way, like - - - - a piercing wind, through the maiden of tender - skin, - Hesiod, Works and Days, 519; cf. 465 d, supra. and creeps in, searching out with slanderous - intent drunken revels and dances and all-night - festivals. -

- - -

And like Cleon in the comedy,Aristophanes, Knights, 79; Klopidai (Thief-deme) is a play upon the actual deme Kropidai. - His hands in Beggar-town, his mind on Thefton,Or better, Theevingen. - - so the mind of the busybody is at the same time in - mansions of the rich, in hovels of the poor, in royal - courts, and in bridal chambers of the newly-wed. He - searches out everybody's business, that of strangers - and that of rulers, nor is this search of his without - danger; but just as though a man should taste aconite - Cf. Moralia, 49 e. - through curiosity about its properties, he would find - that he had killed the taster before he had got his - taste, so those who search out the vices of those more - powerful than themselves destroy themselves before - they acquire their knowledge. For instance those - who scarcely glance - Cf. Xenophon, Memorabilia, iv. 3. 14. at these sunbeams which have - been poured down so lavishly upon us all, but recklessly dare to gaze upon the orb itself and to rend - its radiance apart, striving to force their way within, - are blinded. This is the reason why Philippides, - Cf. 508 c, supra. - - the comic poet, made an excellent reply when King - Lysimachus once said to him, Which one of my - possessions may I share with you? - Anything, - Sire, said Philippides, except your secrets. For - only the most pleasant and most decorous attributes - of kings are displayed openly-their banquets and - wealth and festivals and favours ; but if there is anything - - - - secret, do not approach it, but let it be! The - joy of a prosperous king is not concealed, nor is his - laughter when he is amused, nor his outlay on entertainment and favours ; but it is time for alarm when - something is hidden, something dark, unsmiling, unapproachable, a storehouse of festering wrath, or the - meditation of a punishment indicative of sullen anger, - or jealousy of a wife, or some suspicion against a son, - or distrust of a friend. Beware of this darkening - and gathering cloud! That which is now hidden will - be disclosed to you when the cloud bursts forth amid - crashes of thunder and bolts of lightning! -

- - -

What escape is there, then, from this vice? By - a process of shifting and diverting our inquisitiveness, - as has been said,In 515 d, supra. and, if possible, by turning the - soul to better and more pleasant subjects. Direct - your curiosity to heavenly things and things on - earth, in the air, in the sea. Are you by nature fond - of small or of great spectacles? If of great ones, - apply your curiosity to the sun : where does it set and - whence does it rise? Inquire into the changes in the - moon, as you would into those of a human being : - what becomes of all the light she has spent and from - what source did she regain it, how does it happen that - - When out of darkness first she comes anew, - - She shows her face increasing fair and full; - - And when she reaches once her brightest sheen, - - Again she wastes away and comes to naught?Nauck, Trag. Graec. Frag. - 2, p. 315, Sophocles, Frag. 787 (871 ed. Pearson); the full quotation may be found in Life of Demetrius, xlv. (911 c-d). Cf. also Moralia, 282 b. - - - And these are secrets of Nature, yet Nature is not - vexed with those who find them out. Or suppose - you have renounced great things. Then turn your - - - - curiosity to smaller ones : how are some plants - always blooming and green and rejoicing in the display of their wealth at every season, while others are - sometimes like these, but at other times, like a human - spendthrift, they squander all at once their abundance - and are left bare and beggared? Why, again, do - some plants produce elongated fruits, others angular, - and still others round and globular? -

-

- But perhaps you will have no curiosity about these - subjects since there is nothing evil in them. Yet if - your zest for meddling must by all means be for ever - feeding and dwelling on depraved things, like a - maggot on dead matter, let us escort it to history and - supply it with an unstinted abundance of evils. For - there you will find - The deaths of men, the shufflings off of life,Aeschylus, Suppliants, 937; cf. Moralia, 937 f. - - seductions of women, assaults of slaves, slanders of - friends, compounding of poisons, envies, jealousies, - shipwrecks of households, overthrow of empires. - Glut and enjoy yourself and cause no trouble or pain - to any of your associates! -

- - -

But curiosity apparently takes no pleasure in - stale calamities, but wants them hot and fresh ; it - enjoys the spectacle of novel tragedies and has not - much zest for association with the comic and more - cheerful side of life. Consequently when anyone - tells the tale of a wedding or a sacrifice or a complimentary escort, the busybody is a careless and inattentive listener, and declares that he has already - heard most of the details and urges the narrator to - - - - cut them short or skip them. But if someone sitting - near at hand narrates the seduction of a maiden or - the adultery of a wife or the framing of a law-suit or - a quarrel of brothers, the busybody neither dozes - off to sleep nor pleads an engagement, - But asks more speech and proffers both his earsCallimachus, Frag. anon. 375 ed. Schneider.; - and that saying,Nauck, Trag. Graec. Frag. - 2, p. 913, ades. 386. - - Alas! - - How much more readily than glad events - - Is mischance carried to the ears of men! - - is spoken truly when applied to busy bodies. For as - cupping-glasses - Cf. 469 b, supra, and Moralia, 600 c. draw from the flesh what is worst in - it, so the ears of busy bodies attract the most evil - stories. Or rather, as cities have certain unlucky and - dismal gates through which they lead out condemned - criminals and cast out the refuse - Cf. Moralia, 271 a. and the scapegoats, while nothing undefiled or sacred either goes - in or out through them, so also the ears of busy bodies - give passage and thoroughfare to nothing good or - decent, but only to gruesome tales, serving, as they - do, as conveyance for foul and polluted narratives. - - The only song that's heard within my house - - Is wailing cries. - Cf. 463 b, supra. - - - This is the one Muse and Siren for busybodies, this - is the sweetest of all music to their ears. -

-

- For curiosity is really a passion for finding out - whatever is hidden and concealed, and no one conceals a good thing when he has it; why, people even - pretend to have good things when they have them - - - - not. Since, then, it is the searching out of troubles - that the busybody desires, he is possessed by the - affliction called malignancy, - A term better expressed by the German Schadenfreude. brother to envy and - spite. For envy is pain at another's good, while - malignancy is joy at another's evil - Cf. Moralia, 1046 b.; and both spring - from a savage and bestial affliction, a vicious nature. -

- - -

So painful for all of us is the revelation of our - own troubles that many die rather than reveal to - physicians some hidden malady. Just imagine HerophilusOf Chalcedon, a great anatomist of the Alexandrian age (flor. circa 300 b.c.). or ErasistratusOf Ceos, worked in Alexandria at the height of his fame (258 b.c.). or Asclepius himself, when - he was a mortal man,Asclepius, the son of Apollo, was deified after death as the god of medicine. carrying about their drugs and - instruments, calling at one house after another, and - inquiring whether a man had an abscess in the anus - or a woman a cancer in the womb! And yet the - inquisitiveness of this profession is a salutary thing. - Yet everyone, I imagine, would have driven such a - man away, because he does not wait to be sent for, but - comes unsummoned to investigate others' infirmities. - And busybodies search out these very matters and - others still worse, not to cure, but merely to expose - them. For this reason they are hated deservedly. - For example, we are annoyed and displeased with - customs-officials, not when they pick up those articles - which we are importing openly, but when in the - search for concealed goods they pry into baggage and - merchandize which are another's property. And yet - the law allows them to do this and they would loseSince the collection of taxes and duties was farmed out to individuals, they would be the losers in failing to make a minute search for dutiable articles. - by not doing so. But busybodies ruin and abandon - - - - their own interests in their excessive occupation with - those of others. Only rarely do they visit the farm, - for they cannot endure the quiet and silence of being - alone. But if, after a long absence, they do chance to - put in there, they have more of an eye for their - neighbours' vines than for their own, and they ask - how many of their neighbours' cattle have died, or - how much of his wine has turned sour. But they are - soon sated with such news and run away. Yet the - true and genuine farmer does not care to hear even - news that makes its own way from the city ; he saysKock, Com. Att. Frag., iii. p. 473, ades. 347; cf. 511 e, supra, where it is the typical Athenian slave of whom his farmer-master complains. - - Then he will tell me while he digs - - On what terms peace was made. The cursed scamp - - Now strolls around and meddles with these things. - -

- - -

And the busybody, shunning the country as - something stale and uninteresting and undramatie, - pushes into the bazaar and the market-place and the - harbours : Is there any news? - Weren't you at - market early this morning? Well then, do you - suppose the city has changed its constitution in three - hours? If, however, someone really does have - something of that nature to tell him, he dismounts - from his horse, grasps his informant's hand, kisses - him, and stands there listening. But if someone - meets him and tells him that there is no news, he - exclaims as though he were annoyed, What do you - mean? Haven't you been at market? Didn't you - pass the War Office? Didn't you interview the new - arrivals from Italy either? It is for this reason that - the legislation of the Locrian magistrates was excellent. For if anyone who had been out of town came - - - - up and asked, Is there any news? they fined him. - Just as cooksThe professional cook was also a butcher. pray for a good crop of young animals - and fishermen for a good haul of fish, in the same way - busybodies pray for a good crop of calamities, a good - haul of difficulties, for novelties, and changes, that - they, like cooks and fishermen, may always have - something to fish out or butcher. -

-

- Another good law was that of the legislator of - Thurii,Charondas. for he forbade the lampooning on the comic - stage of all citizens except adulterers and busybodies. - And indeed adultery does seem to be a sort of curiosity - about another's pleasure and a searching out and - examination of matters which are closely guarded - and escape general observation, while curiosity is an - encroaching, a debauching and denuding of secret - things. -

- - -

Since a natural consequence of much learning is - to have much to say (and for this reason Pythagoras - Cf. Life of Numa, viii. (65 b); De Vita et Poesi Homeri, 149 (Bernardakis, vol. vii. p. 420); Lucian, Vitarum Auctio, 3. - enjoined upon the young a five years' silence which - he called a Truce to Speech), a necessary concomitant of inquisitiveness is to speak evil. - Cf. 508 c, supra. For - what the curious delight to hear they delight to tell, - and what they zealously collect from others they - joyously reveal to everyone else. Consequently, in - addition to its other evils, their disease actually - impedes the fulfilment of their desires. - Cf. 502 e-f, supra. For everyone is on his guard to hide things from them and is - reluctant to do anything while a busybody is looking, - or to say anything while one is listening, but defers - consultation and postpones the consideration of - business until such an inquisitive person is out of - - - - the way. And if, when either some secret matter is - under discussion or some important business is being - transacted, a busybody comes on the scene, men drop - the matter from the discussion and conceal it, as one - does a tidbit when a cat runs by. Consequently these - persons are often the only ones to whom those matters - are not told or shown which everyone else may hear - and see. -

-

- For the same reason the busybody is deprived of - everybody's confidence - Cf. 503 c-d, supra.: we should prefer, on any - account, to entrust our letters and papers and seals - to slaves and strangers rather than to inquisitive - friends and relatives. That noble Bellerophon - Cf. Il., vi. 168. did - not break the seal even on a letter accusing himself - which he was carrying, but kept his hands from the - king's letter by reason of that same continence which - kept him from the king's wife. Inquisitiveness, in - fact, is indicative of incontinence no less than is - adultery, and in addition, it is indicative of terrible - folly and fatuity. For to pass by so many women - who are public property open to all and then to be - drawn toward a woman who is kept under lock and - key and is expensive, and often, if it so happens, - quite ugly, is the very height of madness and - insanity. And it is this same thing which busybodies do : they pass by much that is beautiful to - see and to hear, many matters excellent for relaxation and amusement, and spend their time digging - into other men's trifling correspondence, gluing their - ears to their neighbours' walls, whispering with slaves - and women of the streets, and often incurring danger, - and always infamy. -

- - -

For this reason the most useful means possible - for turning the busybody from his vice is for him to - - - - - remember what he has previously learned.With this chapter may be compared chapter 19 of De Vitioso Pudore (Moralia, 536 c-d). For, as - Simonides - Cf. the same story, illustrating the avarice of Simonides, in Moralia, 555 f; there the box containing his fees is full of silver. used to say that when he opened his - boxes after some time, he always found the fee-box - full, but the thanks-box empty, so if one opens from - time to time the deposit-box of inquisitiveness and - examines it, full as it is of many useless, futile, and - unlovely things, perhaps this procedure would give - sufficient offence, so completely disagreeable and silly - would it appear. Suppose a man should run over the - works of the ancients and pick out the worst passages - in them and keep a book compiled from such things as - headless lines in HomerLines which begin with a short syllable instead of the long one demanded by the metre: cf. Moralia, 397 d, 611 b; Athenaeus, xiv. 632 d. and solecisms in the - tragedians and the unbecoming and licentious language applied to women by which Archilochus - Cf. Moralia, 45 a. makes - a sorry spectacle of himself, would he not deserve that - curse in the tragedy, - Be damned, compiler of men's miseries?Nauck, Trag. Graec. Frag. - 2, p. 913, ades. 388; cf. Moralia, 855 b. - - And even without this curse, such a man's treasurehouse of other people's faults is unbecoming and useless. It is like the city populated by the vilest and - most intractable of men which Philip founded and - called Roguesborough. - Cf. Jacoby, Frag. d. gr. Historiker, ii. B, p. 561, Theopompus, Frag. 110. -

-

- Busybodies, however, by gleaning and gathering - the blunders and errors and solecisms, not of lines or - poems, but of lives, carry about with them a most - - - - inelegant and unlovely record-box of evils, their - own memory. Therefore just as at Rome there are - some who take no account of paintings or statues - or even, by Heaven, of the beauty of the boys - and women for sale, but haunt the monster-market, - examining those who have no calves, or are weasel-armed,That is, with exceptionally short arms. or have three eyes, or ostrich-heads, and - searching to learn whether there has been born - some - Commingled shape and misformed prodigy,Nauck, Trag. Graec. Frag. - 2, p. 680, Euripides, Frag. 996; cf. Life of Theseus, xv. (6 d). - - yet if one continually conduct them to such sights, - they will soon experience satiety and nausea ; so let - those who are curious about life's failures, the blots - on the scutcheon, the delinquencies and errors in - other people's homes, remind themselves that their - former discoveries have brought them no favour or - profit. -

- - -

The greatest factor, however, in ridding ourselves of this affliction is the habit of beginning early - to train and teach ourselves to acquire this self-control. It is, in fact, by habituation that the disease - has come to increase, advancing, as it does, little by - little. How this habit is acquired, we shall learn when - we discuss the proper training. So first let us begin - with the most trifling and unimportant matters. - What difficulty is there about refraining from reading the inscriptions on tombs as we journey along - the roads? Or what is there arduous in just glancing at the writing on walls when we take our - walks? We have only to remind ourselves that - - - - nothing useful or pleasant has been written there: - merely so-and-so commemorates so-and-so wishing him well, and someone else is the best of - friends, and much twaddle of this sort.I quote Shilleto's note: Plutarch rather reminds one, in his evident contempt for Epitaphs, of the cynic who asked, Where are all the bad people buried? Where indeed? - It may - seem that no harm will come from reading these, but - harm you it does by imperceptibly instilling the - practice of searching out matters which do not concern you. And as hunters do not allow young hounds - to turn aside and follow every scent, but pull them up - and check them with the leash, keeping their sense - of smell pure and untainted for their proper task in - order that it may keep more keenly to the trail, - With nostrils tracking down the paths of beastsFrom an unknown poet: Empedocles? (cf. Diels, Hermes, xv. 176).; - so one should be careful to do away with or divert to - useful ends the sallies and wanderings of the busybody, directed as they are to everything that one - may see and hear. For as eagles and lions - Cf. Moralia, 966 c. Eagles is probably corrupt. Pohlenz suggests cats. - draw in - their claws when they walk so that they may not - wear off the sharpness of the tips, so, if we consider - that curiosity for learning has also a sharp and keen - edge, let us not waste or blunt it upon matters of no - value. -

- - -

In the second place, then, let us accustom ourselves not to look inside when we pass another's door, - nor with our curious gaze to clutch, as it were by - main force, at what is happening within, but let us - ever keep ready for use the saying of Xenocrates, - - - - that it makes no difference whether it is the feet or - the eyes that we set within another's house ; for - what the eyes behold is neither just nor honourable, - and not even pleasant. - Unsightly, stranger, are the things within,Nauck, Trag. Graec. Frag. - 2, p. 617, Euripides, Frag. 790, probably from the Philoctetes. - - since the greater part of what we see inside is of this - sort-kitchen utensils lying about and servant-girls - sitting in idleness, and nothing important or pleasurable. And this practice of throwing sidelong and - furtive glances, distorting the soul as it does, is - shameful, and the habit it implants is depraved. For - instance, when Diogenes - Cf. Aelian, Varia Historia, xii. 58. saw the Olympic victor - Dioxippus making his triumphal entry in his chariot - and unable to tear his eyes away from a beautiful - woman who was among the spectators of the procession, but continually turning around and throwing - side-glances in her direction, Do you see, said the - Cynic, how a slip of a girl gets a strangle-hold on - our athlete? And you may observe how every - kind of spectacle alike gets a strangle-hold on busybodies and twists their necks round when they once - acquire a habit and practice of scattering their glances - in all directions. But, as I think, the faculty of - vision should not be spinning about outside of us,That is, outside of the control of reason. - like an ill-trained servant girl, but when it is sent on - an errand by the soul it should quickly reach its - destination and deliver its message, then return again - in good order within the governance of the reason - and heed its command. But as it is, the words of - Sophocles - Electra, 724-725. come true : - - - - - Then the Aenianian's hard-mouthed yearlings break - - From his control and bolt; - - that is, the senses which have not received what we - called above right instruction and training run away, - dragging the intellect with them, and often plunge it - into deep disaster. Consequently, though that story - about DemocritusDiels, Frag. d. Vorsokratiker - 5, ii. p. 89, A 27. is false, that he deliberately - destroyed his sight by fixing his eyes on a red-hot - mirror and allowing its heat to be reflected on his - sight, in order that his eyes might not repeatedly - summon his intellect outside and disturb it, but - might allow his mind to remain inside at home and - occupy itself with pure thinking, blocking up as it - were windows which open on the street; yet nothing - is more true than this, that those who make most - use of the intellect make fewest calls upon the senses.Plutarch is thinking of some such passage as Plato, Phaedo, 66 a. - We observe, for instance, that men have built their - sanctuaries of the MusesThat is, halls devoted to learning, such as the Museion at Alexandria and the Academy at Athens. far from cities and that - they have called night kindly - - Cf. Aeschylus, Agamemnon, 265. from a belief that - its quiet and absence of distraction is greatly conducive to the investigation and solution of the problems in hand. -

- - -

Yet truly, neither is this - Cf. 520 d, supra. a difficult nor arduous - task: when men are reviling and abusing each other - in the market-place, not to approach them, or when a - crowd is running to see something or other, to remain - seated, or, if you are without self-control, to get up - and go away. For you will reap no advantage from - mixing yourself with busy bodies, whereas you will - - - - obtain great benefit from forcibly turning aside your - curiosity and curtailing it and training it to obey - reason. -

-

- And after this it is well to make our training more - intensive and pass by a theatre where a successful - performance is in progress ; and, when our friends - urge us to see a certain dancer or comedian, to thrust - them aside ; and, when shouts are heard on the racecourse or in the circus, not to turn round. For as - Socrates - Cf. 513 d, supra. used to advise the avoidance of such foods - as tempt us to eat when we are not hungry and - such drinks as tempt us to imbibe when we are not - thirsty, so we also should avoid and guard against - such sights and sounds as master and attract us without fulfilling any need of ours. Thus Cyrus - Cf. Xenophon, Cyropaedia, v. 1. 8; Moralia, 31 c. was - unwilling to see Pantheia ; and when Araspes declared that the woman's beauty was worth seeing, - Cyrus said, Then this is all the more reason for - keeping away from her. For if, persuaded by you, I - should go to her, perhaps she herself might tempt - me, when I couldn't spare the time, to go to see her - again and sit by her, to the neglect of many important - matters. So too Alexander - Cf. Life of Alexander, xxii. (677 b); Moralia, 97 d, 338 e. would not go to see - Darius's wife who was said to be very beautiful, but - although he visited her mother, an elderly woman, - he could not bring himself to see the young and - beautiful daughter. Yet we peep into women's - litters and hang about their windows, and think we - are doing nothing wrong in thus making our curiosity - prone to slip and slide into all kinds of vice. - - - -

- - -

Since, therefore, for the attainment of justice - you may sometimes forgo an honest gain that you may - accustom yourself to keep clear of dishonest profit, so - likewise, for the attainment of continence, you may - sometimes keep aloof from your own wife in order - that you may never be stirred by another's. Then - apply this habit to inquisitiveness and endeavour - sometimes not to hear or see some of the things that - concern you, and when someone wishes to tell you - something that has happened in your house, put him - off and refuse to hear words that are supposed to have - been spoken about you. It was, in fact, curiosity - which involved Oedipus in the greatest calamities. - Believing that he was no Corinthian, but a foreigner, and seeking to discover his identity, he - encountered Laïus ; and when he had killed Laïus - and had taken, in addition to the throne, his own - mother to wife, though seeming to all to be blessed - by fortune, he began again to try to discover his - identity. And although his wife attempted to prevent him, all the more vigorously did he cross-examine - the old man who knew the truth, bringing every form - of compulsion to bear. And at last, when circumstances were already bringing him to suspect the truth - and the old manThe herdsman who had saved Oedipus on Cithaeron. cried out, - Alas! I stand on the dread brink of speech,Sophocles, Oedipus Rex, 1169. - - Oedipus was none the less so inflamed and maddened - by his afflictionCuriosity. that he replied, - And I of hearing, and yet hear I mustSophocles, l.c., 1170.; - so bitter-sweet, so uncontrollable is the itching of - curiosity, like the itching of a sore which gets bloody - whenever we scratch it. But the man who has got - - - - rid of this disease and is gentle by nature will say, - if he is ignorant of something unpleasant, - - Forgetfulness of evil, sovereign queen, - - How wise you are!Euripides, Orestes, 213. - - -

- - -

We must, therefore, also habituate ourselves to - things like these: when a letter is brought to us, not - to open it quickly or in a hurry, as most people do, who - go so far as to bite through the fastenings with their - teeth if their hands are too slow ; when a messenger - arrives from somewhere or other, not to rush up, or - even to rise to our feet; when a friend says, I have - something new to tell you, to say, I should prefer - that you had something useful or profitable. -

-

- When I was once lecturing in Rome, that famous - Rusticus,Probably Arulenus Rusticus, put to death in or after 93 a.d. for having in his biography of Paetus Thrasea called his subject sanctus (Dio, lxvii. 13. 2, cf. also Tacitus, Agricola, 2). whom Domitian later killed through envy - at his repute, was among my hearers, and a soldier - came through the audience and delivered to him a - letter from the emperor. There was a silence and I, - too, made a pause, that he might read his letter ; but - he refused and did not break the seal until I had - finished my lecture and the audience had dispersed. - Because of this incident everyone admired the dignity - of the man. -

-

- But when one nourishes his curiosity upon permissible material until he renders it vigorous and - violent, he is no longer able to master it easily, since - it is borne, by force of habit, toward forbidden things. - And such persons pry into their friends' correspondence, thrust themselves into secret meetings, become spectators of sacred rites which it is an impiety - - - - for them to see, tread consecrated ground, investigate - the deeds and words of kings. -

- - -

And yet surely in the case of despots, - Cf. Aristotle, Politics, v. (viii.) 9. 3 (1313 b 12 ff.). - who have to know everything, it is the tribe of socalled Ears and Jackals that makes them - most detested. It was Darius Nothus, who had no - confidence in himself and regarded everyone with - fear and suspicion, who first instituted Listeners ; - and Jackals were distributed by the Dionysii - Cf. Life of Dion, xxviii. (970 b-c). - among the people of Syracuse. Consequently when - the revolution came, these were the first persons - whom the Syracusans arrested and crushed to death. - And in fact the tribe of informers is from the same - clan and family as busy bodies. But while informers - search to see whether anyone has planned or committed a misdemeanour, busy bodies investigate and - make public even the involuntary mischances of their - neighbours. And it is said that the person called - aliterios - Transgressor, or outlaw; Plutarch rejects this explanation in Moralia, 297 a. first acquired his name from being a busybody. For it appears that when there was a severe - famine at Athens and those who possessed wheat - would not contribute it to the common stock, but - groundThe verb a)lei=n, from which a)lith/rios is here derived. it in their houses secretly by night, some - persons went about listening for the noise of the. mills, - and so acquired the name aliterioi. It was in the - same way, they say, that the sycophant - Informer; cf. Life of Solon, xxiv. (91 e); Athenaeus, 74 e-f. won his - name. Since the export of figs - su=ka. was prohibited, men - who revealed - fai/nein, from which the noun -fa/nths. and gave information against those - - - - who did export them were called sycophants. So it is - well worth the while of busybodies to consider this - fact also, that they may be ashamed of the resemblance and relationship of their own practice to that - of persons who are very cordially hated and loathed. - -

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IF a dwelling-house, by reason of its ill situation or - contrivance, be not commodiously light and airy, or too much - exposed to ill weather and unhealthy, it is most advisable - entirely to quit such a habitation, unless perhaps, through - continuance of time, neighborhood of friends, or any other - endearing circumstance, a man should become much wedded to the place; in which case it may be possible, by the - alteration of windows and new placing of doors and staircases, either to remove or to lessen these inconveniences. - By such like remedies, even whole cities have been much - amended and improved both as to health and pleasantness; - and it is said of the place of my nativity particularly, that, - while it once lay open to the western winds, and to the - beams of the declining sun streaming over the top of Parnassus, it was by Chaeron turned toward the east; but it - is thought that Empedocles the naturalist secured that - whole region round about from the pestilence, by closing - up the rift of a certain mountain, from whence a contagious - southerly damp breathed forth upon the flat of that country. And now, since there are several noxious qualities - and distempered passions that lurk within the body too, - which is the more immediate habitation of the soul,—and - which, like the dark and tempestuous weather that is with - out, do cloud and disturb it,—therefore the like method - which has been observed in curing the defects and annoyances - - - - of an ill-contrived and unhealthy dwelling may be - followed here, in rendering the body a more commodious, - serviceable, and delightful mansion for the soul. Wherein - that it may enjoy its desired calmness and serenity, it will - conduce beyond all other expedients whatsoever, that those - blind, tumultuous, and extravagant passions should be expelled or extinguished utterly; or, if that cannot be, yet - that they be so far reduced and moderated, and so prudently applied and accommodated to their proper objects, - that the mischief and disorder of them (at least) may be - removed.

-

Among these may deservedly be accounted that sort of - curiosity, which, by its studious prying into the evils of mankind, seems to be a distemper of envy and ill-nature. - - - Why envious wretch, with such a piercing ray, - - Blind to thine own, dost others' faults survey? - - -

-

If the knowledge of ill can reward the industrious search - with so much delight and pleasure, turn the point of thy - curiosity upon thyself and thine own affairs, and thou shalt - within doors find matter enough for the most laborious - enquiries, plentiful as - Water in Aliso's stream, or leaves about the oak. -

-

So vast a heap of offences shalt thou find in thy own conversation, such variety of perturbations in thy soul, and - manifold failures in thy duty. To take a distinct and orderly survey of all which, that of Xenophon will be good - direction, who said, that it was the manner of discreet - housekeepers to place their weapons of war, utensils for - the kitchen, instruments of husbandry, and furniture for - religious and sacred services, each in several and proper repositories. So every man that would make an exact enquiry - into and take a just account of himself, should first make - a particular search into the several mischiefs that proceed - from each passion within him, whether it be envy or - jealousy, covetousness or cowardice, or any other vicious - - - - inclination; and then distribute and range them all (as it - were) into distinct apartments.

-

This done, make thy reviews upon them with the most - accurate inspection, so that nothing may divert thee from - the severest scrutiny; obstruct every prospect that looks - towards thy neighbors' quarters, and close up all those - avenues which may lead thee to any foreign curiosity; - become an eavesdropper to thine own house, listen to the - whispers of thine own walls, and observe those secret arts - of the female closet, the close intrigues of the parlor, and - the treacherous practices of thy servants, which thy own - windows will discover to thee. Here this inquisitive and - busy disposition may find an employment that will be of - use and advantage, and is neither ill-natured nor impertinent; while every man shall call himself to this strict - examination: - - - Where have I err'd? What have I said, or done? - - What duty, when, and how have I foregone? - - -

- - -

But now, as the poets feign concerning Lamia, that - upon her going to bed she lays aside her eyes among the - attirements of her dressing-box, and is at home for the - most part blind and drowsy too, and puts on her eyes only - when she goes abroad a gadding; so it is with most men, - who, through a kind of an affected ignorance and artificial - blindness, commonly blunder and stumble at their own - threshold, are the greatest strangers to their own personal - defects, and of all others least familiarly acquainted with - their own domestic ills and follies. But when they look - abroad, their sight is sharpened with all the watchful and - laborious curiosity imaginable, which serves as deforming - spectacles to an evil eye, that is already envenomed by the - malignity of a worse nature.

-

And hence it is, that a person of this busy meddlesome - disposition is a greater friend to them he hates than to - himself; for overlooking his own concerns, through his - - - - being so heedfully intent on those of other men, he reproves and exposes their miscarriages, admonishes them - of the errors and follies they ought to correct, and affrights - them into greater caution for the future; so that not only - the careless and unwary, but even the more sober and prudent persons, may gain no small advantage from the im - pertinence and ill-nature of inquisitive people.

-

It was a remarkable instance of the prudence of Ulysses, - that, going into the regions of departed souls, he would - not exchange so much as one word with his mother there - till he had first obtained an answer from the oracle and - despatched the business he came about; and then, turning - to her, he afforded some small time for a few impertinent - questions about the other women upon the place, asking - which was Tyro, and which the fair Chloris, and concerning the unfortunate Epicasta, why, - Noosed to a lofty beam, she would suspended die.Odyss. XI. 278. - -

-

But we through extreme sloth and ignorance, being stupidly careless of our own affairs, must be idly spending - our time and talk either about our neighbor's pedigree, - how that such a one had a tapster for his grandfather, and - that his grandmother was a laundress; or that another - owes three or four talents, and is not able to pay the - interest. Nay, and such trivial stuff as this we busy ourselves about,—where such a man's wife has been all this - while; and what it was, that this and the other fellow - have been talking of in a corner. But the wise Socrates - employed his curiosity to better purpose, when he went - about enquiring by what excellent precepts Pythagoras - obtained so great authority among his followers; and Aristippus, meeting Ischomachus at the Olympic games, asked - him what those notions were with which Socrates had so - powerfully charmed the minds of his young scholars; - - - - upon the slight information whereof, he was so passionately inflamed with a desire of going to Athens, that he - grew pale and lean, and almost languished till he came to - drink of the fountain itself, and had been acquainted with - the person of Socrates, and more fully learned that philosophy of his, the design of which was to teach men how - to discover their own ills and apply proper remedies to - them.

- - -

But to some sort of men their own life and actions - would appear the most unpleasant spectacle in the world, - and therefore they fly from the light of their conscience, - and cannot bear the torture of one reflecting thought upon - themselves; for when the soul, being once defiled with all - manner of wickedness, is scared at its own hideous deformity, it endeavors to run from itself, and ranging here and - there, it pampers its own malignity with malicious speculations on the ills of others.

-

It is observed of the lien that, loathing the plenty of - meat that is cast before her on a clean floor, she will be - scratching in a hole or spurning the dunghill, in search - of one single musty grain. So these over-busy people, - neglecting such obvious and common things into which - any man may enquire and talk of without offence, cannot - be satisfied unless they rake into the private and concealed evils of every family in the neighborhood. It was - smartly said by the Egyptian, who, being asked what it - was he carried so closely, replied, it was therefore covered that it might be secret. Which answer will serve to - check the curiosity of those impertinent men who will be - always peeping into the privacies of others; for assuredly - there is nothing usually more concealed than what is too - foul to be seen; nor would it be kept so close, were it - either fit or safe it should be known. Without knocking - at the door, it is great rudeness to enter another's house, - and therefore in former times were rappers fitted to the - - - - gates, that by the noise thereof notice might be given to - the family; for the same purpose are porters appointed - now, lest, a stranger coming in unawares, the mistress or - daughter of the family might be surprised busy or undressed, or a servant be seen under correction, or the - maids be overheard in the heat of their scolding. But a - person of this prying busy temper, who would disdain the - being invited to a sober and well-governed house, will yet - even forcibly intrude himself as a spy into the indecencies - of private families; and he pries into those very things - which locks, bolts, and doors were intended to secure from - common view, for no other end but to discover them to all - the world. Aristo said that those winds were the most - troublesome which blew up one's garments and exposed - one's nakedness; but these inquisitive people deprive us - of all the shelter or security of walls and doors, and like - the wanton air, which pervades the veil and steals through - the closest guards of virgin modesty, they insinuate into - those divertisements which are hidden in the retirements - of the night, and strip men even to their very skin.

- - -

So that—as it is merrily said by the comedian concerning Cleon, that his hands were in Aetolia, and his soul - in Thieftown - Aristophanes, Knights, 79.—the hands and feet, eyes and thoughts - of inquisitive persons are straggling about in many places - at once. Neither the mansions of the great, nor the cottages of the poor, nor the privy chambers of princes, nor - the recesses of the nuptial alcove, can escape the search - of their curiosity; they are familiar to the affairs of - strangers, and will be prying into the darkest mysteries - of state, although it be to the manifest peril of their being - ruined by it. For as to him that will be curiously examining the virtues of medicinal herbs, the unwary taste - of a venomous plant conveys a deleterious impression - upon the brain, before its noxious quality can be discerned - - - - by the palate; so they that boldly pry into the - ills of great persons usually meet with their own destruction, sooner than they can discover the dangerous secret - they enquire after. And so it happens that, when the - rashly curious eye, not contented to expatiate in the free - and boundless region of reflected light, will be gazing at - the imperial seat of brightness, it becomes a sacrifice to the - burning rays, and straight sinks down in penal darkness.

-

It was therefore well said by Philippides the comedian, - who, being asked by King Lysimachus what he desired - might be imparted to him, replied, Any thing but a secret. - And indeed, those things in the courts of princes that are - most pleasant in themselves and most delightful to be - known,—such as balls, magnificent entertainments, and - all the shows of pomp and greatness,—are exposed to - common view, nor do they ever hide those divertisements - and enjoyments which are the attendants of a prosperous - estate; but in what cases soever they seem reserved,—as - when they are conceiving some high displeasure, or contriving the methods of a revenge, or raging under a fit of - jealousy, or suspicious of the disloyal practices of their - children, or dubious concerning the treachery of a favorite,—come not near nor intermeddle, for every thing is - of a dreadful aspect and of very dangerous access that is - thus concealed. Fly from so black a cloud, whose darkness condenses into a tempest; and it will be time enough, - when its fury breaks forth with flash and thunder, for thee - to observe upon whose head the mischief falls.

- - -

But to avoid the danger of this curiosity, divert thy - thoughts to more safe and delightful enquiries; survey the - wonders of nature in the heavens, earth, the sea, and air; - in which thou hast a copious choice of materials for the - more sublime, as well as the more easy and obvious contemplations. If thy more piercing wit aspires to the - noblest enquiries, consider the greater luminary in its - - - - diurnal motion, in what part of heaven its morning beams - are kindled, and where those chambers of the night are - placed which entertain its declining lustre. View the - moon in all her changes, the just representation of human - vicissitudes, and learn the causes that destroy and then - restore her brightness:— - - - How from an infant-spark sprung out of night, - - She swells into a perfect globe of light; - - And soon her beauties thus repaired die, - - Wasting into their first obscurity. - From Sophocles, Frag. 786. - - -

-

These are indeed the great secrets of Nature, whose - depth may perhaps amaze and discourage thy enquiries. - Search therefore into things more obvious,—why the fruits - of plants are shaped into such variety of figures; why - some are clothed with the verdure of a perennial spring, - and others, which sometime were no less fresh and fair, - like hasty spendthrifts, lavish away the bounty of Heaven - in one summer's gayety, and stand naked to the succeeding frosts. But such harmless speculations will perchance - affect thee little, and it may be thou hast that malignity in - thy temper which, like venomous beasts that cannot live - out of stink and putrefaction, must be ever preying upon - the follies and miseries of mankind. Peruse therefore the - histories of the world, wherein thou shalt find such vast - heaps of wickedness and mischiefs, made up of the downfalls and sudden deaths of great men,See Aeschylus, Suppliants, 937. the rapes and - defilements of women, the treacheries of servants, the - falseness of friends, the arts of poisoning, the fatal effects - of envy and jealousy, the ruin of families, dethroning of - princes, with many other such direful occurrences as may - not only delight and satisfy, but even cloy and nauseate - thy ill-natured curiosity.

- - -

But neither (as it appears) are such antiquated evils - any agreeable entertainment to people of this perverse - - - - disposition; they hearken most to modern tragedies, and - such doleful accidents as may be grateful as well for the - novelty as the horror of the relation. All pleasant and - cheerful converse is irksome to them; so that if they happen into a company that are talking of weddings, the - solemnities of sacred rites, or pompous processions, they - make as though they heard not, or, to divert and shorten - the discourse, will pretend they knew as much before. - Yet, if any one should relate how such a wench had a - child before the time, or that a fellow was caught with - another man's wife, or that certain people were at law - with each other, or that there was an unhappy difference - between near relations, he no longer sits unconcerned or - minds other things, but - - - With ears pricked up, he listens. What, and when, - - And how, he asks; pray say, let's hear't again! - - -

-

And indeed, that proverbial saying, Ill news goes quick - and far, was occasioned chiefly by these busy ill-natured - men, who very unwillingly hear or talk of any ting else. - For their ears, like cupping-glasses that attract the most - noxious humors in the body, are ever sucking in the most - spiteful and malicious reports; and, as in some cities there - are certain ominous gates through which nothing passes - but scavenger's carts or the sledges of malefactors, so - nothing goes in at their ears or out of their mouths but - obscene, tragical, and horrid relations. - - - Howling and woe, as in a jail or hell, - - Always infest the places where they dwell. - - -

-

This noise is to them like the Sirens' song and the sweetest melody, the most pleasant hearing in the world.

-

Now this curiosity, being an affectation of knowledge in - things concealed, must needs proceed from a great degree - of spite and envy. For men do not usually hide, but ambitiously proclaim whatever is for their honor or interest to - be known; and therefore to pry into what is industriously - - - - covered can be for no other purpose than that secret delight curious persons enjoy in the discovery of other men's - ills,—which is spite,—and the relief they gather thence, - to ease themselves under their tormenting resentment at - another's prosperity,—which is envy;—both which spring - from that savage and brutal disposition which we call - ill-nature.

- - -

But how ungrateful it is to mankind to have their - evils enquired into appears from hence; that some have - chosen rather to die than disclose a secret disease to their - physician. Suppose then that Herophilus or Erasistratus, - or Aesculapius himself when he was upon earth, should - have gone about from house to house, enquiring whether - any there had a fistula in ano or cancer in utero to be - cured. Although such a curiosity as this might in them - seem much more tolerable, from the charity of their design and the benefit intended by their art; yet who would - not rebuke the saucy officiousness of that quack who should, - unsent for, thus impudently pry into those privy distempers - which the modesty or perhaps the guilt of the patient would - blush or abhor to discover, though it were for the sake of - a cure? But those that are of this curious and busy humor cannot forbear searching into these, and other ills too - that are of a more secret nature; and—what makes the - practice the more exceedingly odious and detestable—the - intent is not to remedy, but expose them to the world. It - is not ill taken, if the searchers and officers of the customs - do inspect goods openly imported, but only when, with a - design of being vexatious and troublesome, they rip up the - unsuspected packets of private passengers; and yet even - this they are by law authorized to do, and it is sometimes - to their loss, if they do not. But curious and meddlesome - people will be ever enquiring into other men's affairs, without leave or commission, though it be to the great neglect - and damage of their own.

- -

It is farther observable concerning this sort of men, how - averse they are to living long in the country, as being not - able to endure the quiet and calm of a retired solitude. - But if by chance they take a short ramble to their country-house, the main of their business there is more to enquire - into their neighbors' concerns than their own; that they - may know how other men's fruit-trees are blasted, the - number of cattle they have lost, and what a scanty harvest - they are like to have, and how well their wine keeps; with - which impertinent remarks having filled their giddy brains, - the worm wags, and away they must to the town again. - Now a true bred rustic, if he by chance meet with any - news from the city, presently turns his head another way, - and in his blunt language thus reflects upon the impertinence of it: - - - One can't at quiet eat, nor plough one's lond; - - Zo much us country-voke they bear in hond - - With tales, which idle rascals blow about, - - How kings (and well, vhat then ?) vall in and out. - - -

- - -

But the busy cit hates the country, as a dull unfashionable thing, and void of mischief; and therefore keeps - himself to the town, that he may be among the crowds that - throng the courts, exchange, and wharfs, and pick up all - the idle stories. Here he goes about pumping, What news - d'ye hear? Were not you upon the exchange to-day, sir - The city's in a very ticklish posture, what d'ye think on't? - In two or three hours' time we may be altogether by the - ears. If he's riding post, he will light off his horse, and even - hug and kiss a fellow that has a story to tell him; and stay - never so long, till he hears it out. But if any one upon - demand shall answer, No news! he replies, as in a passion, - What, have you been neither at the exchange or market - to-day? Have you not been towards the court lately - Have you not heard any thing from those gentlemen that - newly came out of Italy? It was (methinks) a good piece - - - - of policy among the Locrians, that if any person coning - from abroad but once asked concerning news, he was presently confined for his curiosity; for as cooks and fishmongers wish for plenty in the commodities they trade - with, so inquisitive people that deal much in news are - ever longing for innovations, alterations, variety of action, - or any thing that is mischievous and unlucky, that they - may find store of game for their restless ill-nature to hunt - and prey upon. Charondas also did well in prohibiting - comedians by law from exposing any citizen upon the stage, - unless it were for adultery or this malignant sort of curiosity. And indeed there is a near affinity between these - two vices, for adultery is nothing else but the curiosity of - discovering another man's secret pleasures, and the itch of - knowing what is hidden; and curiosity is (as it were) a - rape and violence committed upon other people's privacies.

- - -

And now as the accumulation of notions in the head - usually begets multiplicity of words,—for which reason - Pythagoras thought fit to check the too early loquacity of - his scholars, by imposing on them five years' silence from - their first admission,—so the same curiosity that is thus - inquisitive to know is no less intemperate in talking too, - and must needs be as ill-spoken as it is ill-natured. And - hence it is that curiosity does not only become a restraint - to the vices and follies of others, but is a disappointment - also to itself. For all mankind are exceeding shy of inquisitive persons: no serious business is consulted of where - they are; and if they chance to surprise men in the negotiation of any affair, it is presently laid aside as carefully - as the housewife locks up her fish from the cat; nor (if it - be possible to avoid it) is any thing of moment said or done - in their company. But whatever is freely permitted to any - other people to see, hear, or talk of, is kept as a great - secret from persons of this busy impertinent disposition; - and there is no man but would commit his letters, papers, - - - - and writings to the care of a servant or a stranger, rather - than to an acquaintance or relation of this busy and blabbing humor.

-

By the great command which Bellerophon had over his - curiosity, he resisted the solicitations of a lustful woman, - and (though it were to the hazard of his life) abstained - from opening the letters wherein he was designed to be the - messenger of his own destruction. For curiosity and adultery (as was intimated before) are both vices of incontinence; only they are aggravated by a peculiar degree of - madness and folly, beyond what is found in most other vices - of this nature. And can there any thing be more sottish, - than for a man to pass by the doors of so many common - prostitutes that are ready to seize him in the streets, and to - beleaguer the lodgings of some coy and recluse female that - is far more costly, and perhaps far less comely too, than a - hackney three-penny strumpet? But such is plainly the - frensy of curious persons, who, despising all those - things that are of easy access and unenvied enjoyment,— - such as are the divertisements of the theatre, the conversation of the ingenious, and the discourses of the learned,— - must be breaking open other men's letters, listening at their - neighbors' doors, peeping in at their windows, or whispering with their servants; a practice which (as it deserves) - is commonly dangerous, but ever extremely base and ignominious.

- - -

Now to dissuade inquisitive persons (as much as - possible) from this sneaking and most despicable humor, - it would contribute much, if they would but recollect and - review all their past observations. For as Simonides, - using at certain times to open two chests he kept by him, - found that wherein he put rewards ever full, and the other - appointed for thanks always empty; so, if inquisitive people did but now and then look into their bag of news, - they would certainly be ashamed of that vain and foolish - - - - curiosity which, with so much hazard and trouble to themselves, had been gathering together such a confused heap - of worthless and loathsome trash. If a man, in reading - over the writings of the ancients, should rake together all - the dross he could meet with, and collect into one volume - all the unfinished scraps of verse in Homer, the incongruous expressions in the tragedians, or those obscenities of - smutty Archilochus for which he was scorned and pointed - at, would not such a filthy scavenger of books well deserve - that curse of the tragedian, - - - Pox on your taste ! Must you, like lice and fleas, - - Be always fed with scabs and nastiness? - - -

-

But without this imprecation, the practice itself becomes - its own punishment, in the dishonest and unprofitable - drudgery of amassing together such a noisome heap of - other men's vices and follies; a treasure much resembling - the city Poneropolis (or Rogue-town), so called by King - Philip after he had peopled it with a crew of rogues and - vagabonds. For curious people do so load their dirty brains - with the ribaldry and solecisms of other men's writings, - as well as the defects and blemishes of their lives, that - there is not the least room left in their heads for one witty, - graceful, or ingenious thought.

-

There is a sort of people at Rome who, being unaffected - with any thing that is beautiful and pretty, either in the - works of art or nature, despise the most curious pieces in - painting or sculpture, and the fairest boys and girls that - are there exposed to sale, as not worth their money; therefore they much frequent the monster-market, looking after - people of distorted limbs and preternatural shapes, of - three eyes and pointed heads, and mongrels - - - Where kinds of unlike form oft blended be - - Into one hideous deformity. - From the Theseus of Euripides, Frag. 383. - - -

-

All which are sights so loathsome, that they themselves - - - - would abhor them were they compelled often to behold - them. And if they who curiously enquire into those vicious - deformities and unlucky accidents that may be observed - in the lives of other men would only bind themselves to - a frequent recollection of what they had seen and heard, - there would be found very little delight or advantage in - such ungrateful and melancholy reflections.

- - -

Now since it is from the use and custom of intermeddling in the affairs of other men that this perverse - practice grows up into such a vicious habit, therefore the - best remedy thereof is, that beginning (as it were) at a - distance, and with such things as do less excite the itch - of our curiosity, we gradually bring ourselves to an utter - desuetude of enquiring into or being concerned at any of - those things that do not pertain unto us. Therefore let - men first make trial of themselves in smaller and less considerable matters. As for the purpose, why should it be - thought such a severe piece of self-denial for any man, as - he passes by, to forbear reading the inscriptions that are - upon a monument or gravestone, or the letters that are - drawn on walls and sign-posts, if it were but considered - that there is nothing more, either for delight or benefit, to - be learned thereby, but that certain people had a desire - to preserve the memory of their friends and relations by - engraving their names on brass or marble, or that some - impudent quack or rooking tradesman wants money, and - knows no other way to draw men to their shop or lodgings, but by decoying billets and the invitation of a show-board? The taking notice of which and such like things - may seem for the present harmless; yet there is really a - secret mischief wrought by it, while men, suffering their - minds to rove so inconsiderately at every thing they see, - are inured to a foolish curiosity in busying themselves - about things impertinent. For as skilful huntsmen do not - permit their beagles to fling or change, but lead them forth - - - - in couples, that their noses may be kept sharp for their - proper game, - - - With scent most quick of nostrils after kind, - - The tracks of beast so wild in chase to find; - - -

-

so ought persons of an inquisitive temper to restrain the - wanton excursions of their curiosity, and confine it to observations of prudence and sobriety. Thus the lion and - eagle, which walk with their claws sheathed to keep them - always pointed for their prey, are an example of that discretion which curious persons should imitate, by carefully - preserving those noble faculties of wit and understanding, - which were made for useful and excellent enquiries, from - being dulled and debauched with low and sottish speculations.

- - -

The second remedy of this curiosity is that we accustom ourselves in passing by not to peep in at other - men's doors or windows, for in this case the hand and eye - are much alike guilty; and Xenocrates said, One may - as well go as look into another man's house, because the - eye may reach what the hand cannot, and wander where - the foot does not come. And besides, it is neither genteel - nor civil thus to gaze about. A well-bred person will commonly discover very little that is either meet or delightful - to look on; but foul dishes perhaps lying about the floor, - or wenches in lazy or immodest postures, and nothing that - is decent or in good order; but as one said upon this occasion, - - - For ought that's here worth seeing, friend, you may - - Ev'n turn your prying look another way. - - -

-

And yet laying aside this consideration of uncomely sights, - this very staring and glancing of the eyes to and fro implies such a levity of mind and so great a defect in good - manners, as must needs render the practice in itself very - clownish and contemptible. When Diogenes observed Dioxippus, a victor in the Olympic games, twisting his neck - - - - as he sat in his chariot, that he might take the better view - of a fair damsel that came to see the sport, Look (says - he) what a worthy gamester goes there, that even a woman - can turn him which way she lists. But these busy-brained - people do so twist and turn themselves to every frivolous - show, as if they had acquired a verticity in their heads - by their custom of gazing at all things round about them. - Now (methinks) it is by no means seemly, that the sense - which ought to behave itself as a handmaid to the soul - (in doing its errands faithfully, returning speedily, and - keeping at home with submissive and reserved modesty) - should be suffered, like a wanton and ungovernable servant, to be gadding abroad from her mistress, and straying - about at her pleasure. But this happens according to that - of Sophocles, - - - And then the Aenianian's colts disdain - - Bridle and bit, nor will abide the rein. - Soph. Electra, 724. - - -

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For so the senses, not exercised and well managed, will - at every turn break loose into wild excursions, and hurry - reason along with them into the same extravagance.

-

It is said of Democritus, that he voluntarily put out his - eyes by the reflection of a burning-glass, that (as by the - darkening of windows, sometimes done for the same purpose) he might not by the allurements of sense be called - off from attending to his purely intellectual contemplations. Although the story be false, yet this at least is - true, that those men who are most addicted to profound - speculations do least of all converse with impressions of - sense. And therefore, to prevent that interruption and disturbance which either noise or impertinent visits might - be to their philosophical enquiries, they placed their - studies at some distance from cities, and called the night - Euphrone (from eu)/frwn, of good understanding), thinking - - - - that its quiet and stillness from all disturbances made it - the fittest season for meditation.

- - -

Farther, to forbear mixing with a crowd of fellows - that are quarrelling in the market-place, or to sit still - while the mad rabble are rioting in the streets, or at least - to get out of hearing of it, will not be very difficult to any - man that considers how little there is to be gained by intermeddling with busy and unquiet people, and how great - the certain advantage is of bridling our curiosity, and - bringing it under subjection to the commands of reason. - And thus, when by this more easy discipline a man hath - acquired some power over himself, exercises of greater - difficulty are to be attempted; as, for instance, to forbear - the theatre upon the tempting fame of some new and - much applauded play; to resist the importunity of a friend - that invites thee to a ball, an entertainment at the tavern, - or a concert of music; and not to be transported if thou - chance at a distance to hear the din at a race-course, - or the noise at the circus. For as Socrates advises - well, that men should abstain from tasting those meats - and drinks which, by their exquisite pleasantness, tempt - the palate to exceed the sober measures of thirst and - hunger, so are all those oblectations of the ear and eye - to be avoided which are apt to entice men into impertinence or extravagance. When Araspes had commended - the fair Panthea to Cyrus, as a beauty worth his admiration, he replied: For that very reason I will not see her, - lest, if by thy persuasion I should see her but once, she - herself might persuade me to see her often, and spend - more time with her than would be for the advantage of - my own affairs. So Alexander, upon like consideration, - would not trust his eyes in the presence of the beautiful - queen of Persia, but kept himself out of the reach of her - charms, and treated only with her aged mother. But - we, alas! (that no opportunity may be lost of doing ourselves - - - - all the mischief we can by our curiosity) cannot - forbear prying into sedans and coaches, or gazing at the - windows or peeping under the balconies, where women - are; nay, we must be staring about from the house-top, to - spy out all occasions of our ruin, and are all the while so - sottishly inconsiderate as to apprehend no danger from - giving such a boundless license to our wandering eyes.

- - -

Now as, in point of justice and honesty, it conduces much to prevent our defrauding and overreaching other men if we now and then in smaller matters - voluntarily abate somewhat of our strict dues, and as it - is a means to keep men chaste and continent to all other - women if they sometimes forbear the lawful enjoyment - of their own wives, so will these excesses of curiosity be - cured by the same restraints, if, instead of enquiring into - what concerns other men, we can prevail with ourselves - so far as not to hear or see all that is done in our own - houses, nor to listen to every thing that may be told us - concerning ourselves or our private affairs. Oedipus by - his curiosity fell into great mischief; for, being of a parentage to himself unknown and now at Corinth where he - was a stranger, he went about asking questions concerning himself, and lighting on Laius he slew him; and then - by the marriage of the queen, who was his own mother, - he obtained the government. Not contented with the - thoughts of being thus happy, he must needs once more - (against all the persuasions of his wife) be enquiring concerning himself; when, meeting with an old man that - was privy to the whole contrivance, he pressed him earnestly to reveal the secret. And when he now began to - suspect the worst, the old man cried out, - Alas! So sad a tale to tell I dread; -

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but he, burning with impatience of knowing all, replied, - And I to hear 't: but yet it must be said.Soph. Oed. Tyr. 1169 and 1170. - -

- -

Thus oddly mixed with pain and pleasure is this restless - itch of curiosity, that, like a healing wound, will hazard - the loss of blood rather than want the seeming ease of - being rubbed and scratched. But such as either by good - nature or good discipline are free from this disease, and - have experienced the invaluable felicity of a calm and - undisturbed spirit, will rather rejoice in being ignorant - than desire to be informed of the wickedness and the miseries that are in the world, and will sit down well satisfied - in this opinion, - How sage and wise art thou, oblivion!Eurip. Orestes, 213. - -

- - -

Wherefore, as a farther help to check the impatience - of our curiosity, it will contribute much to practise such - acts of abstinence as these. If a letter be brought thee, - lay it aside for some time before thou read it; and do not - (as many do) eagerly fall upon the seal with tooth and nail, - as soon as ever it comes to thy hands, as if it were scarce - possible to open it with sufficient speed; when a messenger returns, do not hastily rise up and run towards him, - as if thou couldst not hear what he had to say time enough; - and if any one makes an offer to tell thee something that - is new, say that thou hadst rather it were good and useful.

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When, at a public dissertation I sometime made at Rome, - Rusticus (who afterwards perished by the mere envy of - Domitian) was one of my auditors, a messenger comes suddenly in with an express from Caesar; upon which, when - I offered to be silent till he had perused the paper, he desired me to proceed, nor would so much as look into it till - the discourse was ended and the audience dismissed; all - that were present much admiring the gravity of the man - In great persons, whose power encourages them to greater - licentiousness, this vicious curiosity is hardly curable; for - when it is arrived in them to the consistence of an invetcrate - - - - habit, they will never undergo those previous restraints - upon their outward actions which are necessary to destroy - the evil habit within them. For such as are thus inured - will be breaking up other men's letters, intruding upon the - privacies of their friends, making bold enquiries into the - unfathomable mysteries of religion, profaning sacred places - and holy offices by their coming where and doing what - they ought not, and even prying into the most secret acts - and discourses of princes; all or any of which odious practices it will be hard for any one after long custom to forbear, but especially for great persons.

- - -

And indeed princes themselves—who are concerned to have as particular knowledge of all things as - they can, and to whom it is in some sort necessary for the - ends of government to maintain spies and intelligencers - about them—are yet usually hated for nothing more than - their retaining this lewd sort of people in quality of eavesdroppers of state and public informers. The first that employed this kind of officers was Darius in his younger years, - when he could not confide in himself nor durst trust any one - else. The Sicilian tyrants afterwards planted them in Syracuse; but upon a revolution that happened there, the people first fell upon these informers, and destroyed them without - mercy. Of near affinity with these are common accusers, - which, from a particular occasion imported in the word, were - called sycophants, fig-blabbers; because, upon the prohibited exportation of that fruit, they became informers against - those that broke this order. Much the like sort of people - were those at Athens, where a dearth of grain happened - and the corn-sellers were commanded to bring out their - stores for public sale; and those that went about listening - at the mills and prying into granaries, that they might - find matter of information against offenders, were thence - called aliterians or (if you please) mill-clackers. Which - consideration, superadded to the rest that has been said, is - - - - enough to render this sort of malignant curiosity extremely - execrable, and to be highly abhorred and most carefully - avoided by every man who would desire, for mere reputation's sake, not to be ranked among that profligate crew of - villains which are looked upon as the most detestable of - all mankind.

- - - - \ No newline at end of file diff --git a/data/tlg0007/tlg102/tlg0007.tlg102.perseus-eng3.xml b/data/tlg0007/tlg102/tlg0007.tlg102.perseus-eng3.xml index f47a703eb..ed6263a5f 100755 --- a/data/tlg0007/tlg102/tlg0007.tlg102.perseus-eng3.xml +++ b/data/tlg0007/tlg102/tlg0007.tlg102.perseus-eng3.xml @@ -31,7 +31,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Moralia with an English Translation by - William Clark Helmbold + William Clark Helmbold Cambridge, MA @@ -80,815 +80,39 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> EpiDoc and CTS Conversion - - -
- - ON BEING A BUSYBODY (DE CURIOSITATE) -
- INTRODUCTION -

This essay, which was apparently written only a short time before De Garrulitate,And no doubt also before De Tranquillitate (so rightly - Brokate). has much the same interest and charm as that pleasant - work. The essays are akin in many ways; portions of the later treatise are - merely a reshaping of ideas and commonplaces which the earlier had - adumbrated.

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The source of much of this work has been traced to Ariston of Chios by O. - Hense (Rhein. Mus.,x Iv. 541 if.); and F. - Krauss - Die Rhetorischen Schriften - Plutarchs, Munich Diss., Nürnberg, 1912, pp. 67 ff. See also - the interesting table (p. 87) of rhetorical figures which places our - essay in the very centre of Plutarch's literary activity. has - shown with some success the relation to diatribe literature.

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The essay was already known to Aulus Gellius (xi. 16), who speaks with - feeling of the difficulty of rendering πολυπραγμοσύνη in LatinIt is hard to render it in English also. The translator - uses the word curiosity - Ed.; nor has - it been unknown to English moralists. Jeremy Taylor has again borrowed - largely from it in his Holy Living, ii. 5.

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In the translation of this and the preceding essay I am greatly indebted to - Mr. Tucker's - Select Essays of Plutarch, Oxford, - Clarendon, 1913. spirited version, from which I have taken - numerous phrases and sometimes whole sentences.

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The work is No. 97 in the Lamprias catalogue.

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It is perhaps best to avoid a house which has no ventilation, or is gloomy, - or cold in winter, or unhealthy; yet if familiarity has made you fond of - the place, it is possible to make it brighter, better ventilated, and - healthier by altering the lights, shifting the stairs, and opening some - doors and closing others. Even some cities have gained by such changes. So - in the case of my own town,Chaeroneia which used to face the west and - receive the full force of the sun in the late afternoon from Parnassus, they - say that it was turned by Chaeron to face the east. And Empedocles,Diels, Frag. d. Vorsokratiker - 5, i. p. 284, A 14; cf. Moralia, 1126 b. the natural - philosopher, by blocking up a certain mountain gorge, which permitted the - south wind to blow a dire and pestilential draught down upon the plains, was - thought to have shut plague out of his country.

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Since, then, there are certain unhealthy and injurious states of mind which - allow winter and darkness to enter the soul, it is better to thrust these - out and to make a clean sweep to the foundations, thus giving to ourselves a - clear sky and light and pure air; but if that is impossible, it is best at - least to interchange and readjust them in some way or other, turning or - shifting them about. -

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Such a malady of the mind, to take the first instance, is curiosity, which - is a desire to learn the troubles of others, - Cf. Menander's typical curious slave, - a πολυπράγμων, who says (Frag. 850 - Kock): οὐδεν γλυκύτερόν ἐστιν ἢ πάντ' - εἰδέναι.. a disease which is thought to be free - from neither envy nor malice: - Why do you look so sharp on others' ills, - Malignant man, yet overlook your own?Kock, Com. Att. Frag., iii. p. 476, ades. - 359; Cf. 469 b, supra. - - Shift your curiosity from things without and turn it inwards; if - you enjoy dealing with the recital of troubles, you have much occupation at - home: - Great as the water flowing down Alizon, - Many as the leaves around the oak,A verse of unknown origin; the text is probably - corrupt. - - so great a quantity of transgressions will you find in your own - life, of afflictions in your own soul, of oversights in the performance of - your own obligations.

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For as Xenophon - Oeconomicus, viii. 19, 20. says that - good householders have a special place for sacrificial utensils, and a - special place for dinner-ware, and that farming implements should be stored - elsewhere, and apart from them the weapons of war; even so in your own case - you have one store of faults arising from envy, another from jealousy, - another from cowardice, another from pettiness. Assault these, examine - these! Block up the windows and the side-doors of your curiosity that open - on your neighbours' property, and open up others leading to your own-to the - men's quarters, to the women's quarters, to the living-rooms of your - servants! Here this curiosity and meddlesomeness of yours will have an - occupation not unhelpful or malicious, but useful - and salutary if each one will but say to himself, Where did I err? And what deed have I done? What duty neglected? - Pythagoras, - Carmina Aurea, 42; - cf. Moralia, 168 b. - -

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But as it is, like the Lamia in the fable, who, they say, when at home sleeps - in blindness with her eyes stored away in a jar, but when she goes abroad - puts in her eyes and can see, so each one of us, in our dealings with others - abroad, puts his meddlesomeness, like an eye, into his maliciousness; but - we are often tripped up by our own faults and vices by reason of our - ignorance of them, since we provide ourselves with no sight or light by - which to inspect them. Therefore the busybody is also more useful to his - enemies than to himself, - Cf.Moralia, 87 b-c. for he rebukes and drags - out their faults and demonstrates to them what they should avoid or correct, - but he neglects the greater part of his own domestic errors through his - passionate interest in those abroad. So Odysseus - Cf. Homer, Od., xi. 88 ff.; Ps.-Lucian, De Astrologia, 24. refused to converse - even with his mother until he had learned from the seerTeiresias. the matters by - reason of which he had come to the House of Hades; and when he had his - answer, he both turned to his mother and also made inquiries of the other - women, - Od., xi. 229 ff. asking who was - Tyro, who the beautiful Chloris, why Epicaste met her death Tying a noose, sheer-hung, from the high roof. - Ibid. 278; Epicaste is better - known as Jocasta, the mother of Oedipus. - - But we, while treating our own affairs with - considerable laxity and ignorance and neglect, pry into the pedigrees of the - rest of the world: our neighbour's grandfather was a Syrian and his - grandmother a ThracianThat is, both were probably slaves.; so-and-so owes three - talents and has not paid the interest. We inquire also into such matters as - where so-and-so's wife was coming back from, - i.e., where she had been. and - what A and B's private conversation in the corner was about. Yet Socrates - went about seeking to solve the question of what arguments Pythagoras used - to carry conviction; and Aristippus, when he met Ischomachus at Olympia, - asked him by what manner of conversation Socrates succeeded in so affecting - the young men. And when Aristippus had gleaned a few odd seeds and samples - of Socrates' talk, he was so moved that he suffered a physical collapse and - became quite pale and thin. Finally he sailed for Athens and slaked his - burning thirst with draughts from the fountain-head, and engaged in a study - of the man and his words and his philosophy, of which the end and aim was to - come to recognize one's own vices and so rid oneself of them.

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Yet there are some who cannot bear to face their own lives, regarding these - as a most unlovely spectacle, or to reflect and revolve upon themselves, - like a light, the power of reason, but their souls, being full of all manner - of vices, shuddering and frightened at what is within, leap outwards and - prowl about other people's concerns and there batten and make fat their own - malice. For as a domestic fowl will often, though its own food lies near at - hand, slip into a corner and there scratch - - Where one sole barley grain perhaps appears - In the dung-heap,Perhaps a verse of Callimachus (Frag. anon. 374 ed. - Schneider). - - in the same way busybodies, passing over topics and narratives - which are in plain view and matters concerning which no one prevents their - inquiring or is vexed if inquiry is made, pick out the hidden and obscure - troubles of every household. And yet it was surely a clever answer that the - Egyptian gave to the man who asked him what he was carrying wrapped up: That's why it is wrapped up. And - why, if you please, are you inquisitive about what is - concealed? If it were not something bad, it would not be concealed. Yet it - is not customary to walk into the house of someone else without at least - first knocking on the door; but nowadays there are doormen and formerly - there were knockers to be struck at the door and give warning, so that the - stranger might not catch the mistress of the house or the unmarried daughter - unawares, or a slave being punished or the maid-servants screaming. But it - is for these very things that the busybody slips in. A sober and respectable - household he would not willingly enter as a spectator even if he were - invited to come; but the matters to conceal which keys and bolts and - streetdoors are used-these are what he uncovers and communicates to - outsiders. And yet the winds with which we are most - vexed, as AristonVon Arnim, Stoic. Vet. - Frag., i. pp. 89-90, Frag. 401. says, are those which pull up our garments, but the - busybody strips off not only the mantles and tunics of those near him, but - also their very walls; he flings the doors wide open and makes his way, - like a piercing wind, through - the maiden of tender skin, - Hesiod, Works and Days, 519; Cf. 465 d, supra. and creeps in, searching out with slanderous - intent drunken revels and dances and all-night festivals.

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And like Cleon in the comedy,Aristophanes, Knights, 79; - Klopidai (Thief-deme) is a play upon - the actual deme Kropidai. - His hands in Beggar-town, his mind on Thefton,Or better, - Theevingen. - so the mind of the busybody is at the same time in mansions of the - rich, in hovels of the poor, in royal courts, and in bridal chambers of the - newly-wed. He searches out everybody's business, that of strangers and that - of rulers, nor is this search of his without danger; but just as though a - man should taste aconite - Cf.Moralia, 49 e. through curiosity about its - properties, he would find that he had killed the taster before he had got - his taste, so those who search out the vices of those more powerful than - themselves destroy themselves before they acquire their knowledge. For - instance those who scarcely glance - Cf. Xenophon, Memorabilia, iv. 3. 14. at these sunbeams which have - been poured down so lavishly upon us all, but recklessly dare to gaze upon - the orb itself and to rend its radiance apart, striving to force their way - within, are blinded. This is the reason why Philippides, - Cf. 508 c, supra. - the comic poet, made an excellent reply when King Lysimachus once - said to him, Which one of my possessions may I share - with you? - Anything, Sire, said Philippides, except your secrets. For only the most pleasant - and most decorous attributes of kings are displayed openly-their banquets - and wealth and festivals and favours; but if there is anything secret, do not approach it, but let it be! The joy - of a prosperous king is not concealed, nor is his laughter when he is - amused, nor his outlay on entertainment and favours; but it is time for - alarm when something is hidden, something dark, unsmiling, unapproachable, a - storehouse of festering wrath, or the meditation of a punishment indicative - of sullen anger, or jealousy of a wife, or some suspicion against a son, or - distrust of a friend. Beware of this darkening and gathering cloud! That - which is now hidden will be disclosed to you when the cloud bursts forth - amid crashes of thunder and bolts of lightning!

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What escape is there, then, from this vice? By a process of shifting and - diverting our inquisitiveness, as has been said,In 515 d, supra. and, if possible, by turning the soul to - better and more pleasant subjects. Direct your curiosity to heavenly things - and things on earth, in the air, in the sea. Are you by nature fond of small - or of great spectacles? If of great ones, apply your curiosity to the sun: - where does it set and whence does it rise? Inquire into the changes in the - moon, as you would into those of a human being: what becomes of all the - light she has spent and from what source did she regain it, how does it - happen that - When out of darkness first she comes anew, - She shows her face increasing fair and full; - And when she reaches once her brightest sheen, - Again she wastes away and comes to naught?Nauck, Trag. Graec. Frag. - 2, p. 315, Sophocles, Frag. 787 (871 - ed. Pearson); the full quotation may be found in Life of Demetrius, xlv. (911 c-d). - Cf. also Moralia, 282 - b. - - And these are secrets of Nature, yet Nature is not vexed with those - who find them out. Or suppose you have renounced great things. Then turn - your curiosity to smaller ones: how are some - plants always blooming and green and rejoicing in the display of their - wealth at every season, while others are sometimes like these, but at other - times, like a human spendthrift, they squander all at once their abundance - and are left bare and beggared? Why, again, do some plants produce elongated - fruits, others angular, and still others round and globular?

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But perhaps you will have no curiosity about these subjects since there is - nothing evil in them. Yet if your zest for meddling must by all means be for - ever feeding and dwelling on depraved things, like a maggot on dead matter, - let us escort it to history and supply it with an unstinted abundance of - evils. For there you will find The deaths of men, - the shufflings off of life,Aeschylus, Suppliants, - 937; cf. Moralia, 937 f. - seductions of women, assaults of slaves, slanders of friends, - compounding of poisons, envies, jealousies, shipwrecks of households, - overthrow of empires. Glut and enjoy yourself and cause no trouble or pain - to any of your associates!

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But curiosity apparently takes no pleasure in stale calamities, but wants - them hot and fresh; it enjoys the spectacle of novel tragedies and has not - much zest for association with the comic and more cheerful side of life. - Consequently when anyone tells the tale of a wedding or a sacrifice or a - complimentary escort, the busybody is a careless and inattentive listener, - and declares that he has already heard most of the details and urges the - narrator to cut them short or skip them. But if - someone sitting near at hand narrates the seduction of a maiden or the - adultery of a wife or the framing of a law-suit or a quarrel of brothers, - the busybody neither dozes off to sleep nor pleads an engagement, But asks more speech and proffers both his earsCallimachus, Frag. - anon. 375 ed. Schneider.; and that saying,Nauck, Trag. Graec. Frag. - 2, p. 913, ades. 386. - - Alas! - How much more readily than glad events - Is mischance carried to the ears of men! - is spoken truly when applied to busy bodies. For as - cupping-glasses - Cf. 469 b, supra, and Moralia, 600 c. draw from the flesh what is worst in - it, so the ears of busy bodies attract the most evil stories. Or rather, as - cities have certain unlucky and dismal gates through which they lead out - condemned criminals and cast out the refuse - Cf.Moralia, 271 a. and the scapegoats, while - nothing undefiled or sacred either goes in or out through them, so also the - ears of busy bodies give passage and thoroughfare to nothing good or decent, - but only to gruesome tales, serving, as they do, as conveyance for foul and - polluted narratives. - The only song that's heard within my house - Is wailing cries. - Cf. 463 b, supra. - - This is the one Muse and Siren for busybodies, this is the sweetest - of all music to their ears.

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For curiosity is really a passion for finding out whatever is hidden and - concealed, and no one conceals a good thing when he has it; why, people even - pretend to have good things when they have them - not. Since, then, it is the searching out of troubles that the busybody - desires, he is possessed by the affliction called malignancy, - A term better expressed - by the German Schadenfreude. - brother to envy and spite. For envy is pain at another's good, while - malignancy is joy at another's evil - Cf.Moralia, 1046 b.; and both spring from a - savage and bestial affliction, a vicious nature.

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So painful for all of us is the revelation of our own troubles that many die - rather than reveal to physicians some hidden malady. Just imagine - HerophilusOf - Chalcedon, a great anatomist of the Alexandrian age (flor. circa 300 b.c.). or - ErasistratusOf Ceos, - worked in Alexandria at the height of his fame (258 b.c.). or - Asclepius himself, when he was a mortal man,Asclepius, the son of Apollo, was - deified after death as the god of medicine. carrying about their - drugs and instruments, calling at one house after another, and inquiring - whether a man had an abscess in the anus or a woman a cancer in the womb! - And yet the inquisitiveness of this profession is a salutary thing. Yet - everyone, I imagine, would have driven such a man away, because he does not - wait to be sent for, but comes unsummoned to investigate others' - infirmities. And busybodies search out these very matters and others still - worse, not to cure, but merely to expose them. For this reason they are - hated deservedly. For example, we are annoyed and displeased with - customs-officials, not when they pick up those articles which we are - importing openly, but when in the search for concealed goods they pry into - baggage and merchandize which are another's property. And yet the law allows - them to do this and they would loseSince the collection of taxes and duties was farmed out - to individuals, they would be the losers in failing to make a minute - search for dutiable articles. by not doing so. But busybodies - ruin and abandon their own interests in their - excessive occupation with those of others. Only rarely do they visit the - farm, for they cannot endure the quiet and silence of being alone. But if, - after a long absence, they do chance to put in there, they have more of an - eye for their neighbours' vines than for their own, and they ask how many of - their neighbours' cattle have died, or how much of his wine has turned sour. - But they are soon sated with such news and run away. Yet the true and - genuine farmer does not care to hear even news that makes its own way from - the city; he saysKock, - Com. Att. Frag., iii. p. - 473, ades. 347; Cf. 511 e, supra, where it is the typical Athenian - slave of whom his farmer-master complains. - - Then he will tell me while he digs - On what terms peace was made. The cursed scamp - Now strolls around and meddles with these things. - -

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And the busybody, shunning the country as something stale and uninteresting - and undramatie, pushes into the bazaar and the market-place and the harbours - : Is there any news? - Weren't you at market early this morning? Well then, - do you suppose the city has changed its constitution in three hours? - If, however, someone really does have something of that nature to tell him, - he dismounts from his horse, grasps his informant's hand, kisses him, and - stands there listening. But if someone meets him and tells him that there is - no news, he exclaims as though he were annoyed, What - do you mean? Haven't you been at market? Didn't you pass the War Office? - Didn't you interview the new arrivals from Italy either? It is for - this reason that the legislation of the Locrian magistrates was excellent. - For if anyone who had been out of town came up and - asked, Is there any news? they fined him. Just as - cooksThe - professional cook was also a butcher. pray for a good crop of - young animals and fishermen for a good haul of fish, in the same way - busybodies pray for a good crop of calamities, a good haul of difficulties, - for novelties, and changes, that they, like cooks and fishermen, may always - have something to fish out or butcher.

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Another good law was that of the legislator of Thurii,Charondas. for he forbade the - lampooning on the comic stage of all citizens except adulterers and - busybodies. And indeed adultery does seem to be a sort of curiosity about - another's pleasure and a searching out and examination of matters which are - closely guarded and escape general observation, while curiosity is an - encroaching, a debauching and denuding of secret things.

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Since a natural consequence of much learning is to have much to say (and for - this reason Pythagoras - Cf. Life of - Numa, viii. (65 b); De Vita et Poesi Homeri, 149 (Bernardakis, - vol. vii. p. 420); Lucian, Vitarum - Auctio, 3. enjoined upon the young a five years' - silence which he called a Truce to Speech), a - necessary concomitant of inquisitiveness is to speak evil. - Cf. 508 c, supra. For what the curious delight to hear they - delight to tell, and what they zealously collect from others they joyously - reveal to everyone else. Consequently, in addition to its other evils, their - disease actually impedes the fulfilment of their desires. - Cf. 502 e-f, supra. For everyone is on his guard to hide things - from them and is reluctant to do anything while a busybody is looking, or to - say anything while one is listening, but defers consultation and postpones - the consideration of business until such an inquisitive person is out of the way. And if, when either some secret matter is - under discussion or some important business is being transacted, a busybody - comes on the scene, men drop the matter from the discussion and conceal it, - as one does a tidbit when a cat runs by. Consequently these persons are - often the only ones to whom those matters are not told or shown which - everyone else may hear and see.

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For the same reason the busybody is deprived of everybody's confidence - Cf. 503 c-d, supra.: we should prefer, on any account, to - entrust our letters and papers and seals to slaves and strangers rather than - to inquisitive friends and relatives. That noble Bellerophon - Cf. Il., - vi. 168. did not break the seal even on a letter accusing himself - which he was carrying, but kept his hands from the king's letter by reason - of that same continence which kept him from the king's wife. - Inquisitiveness, in fact, is indicative of incontinence no less than is - adultery, and in addition, it is indicative of terrible folly and fatuity. - For to pass by so many women who are public property open to all and then to - be drawn toward a woman who is kept under lock and key and is expensive, and - often, if it so happens, quite ugly, is the very height of madness and - insanity. And it is this same thing which busybodies do: they pass by much - that is beautiful to see and to hear, many matters excellent for relaxation - and amusement, and spend their time digging into other men's trifling - correspondence, gluing their ears to their neighbours' walls, whispering - with slaves and women of the streets, and often incurring danger, and always - infamy.

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For this reason the most useful means possible for turning the busybody from - his vice is for him to remember what he has - previously learned.With - this chapter may be compared chapter 19 of De Vitioso Pudore (Moralia, 536 c-d). For, as - Simonides - Cf. the same story, illustrating the - avarice of Simonides, in Moralia, 555 f; there the box containing his fees is full - of silver. used to say that when he opened his boxes after some - time, he always found the fee-box full, but the thanks-box empty, so if one - opens from time to time the deposit-box of inquisitiveness and examines it, - full as it is of many useless, futile, and unlovely things, perhaps this - procedure would give sufficient offence, so completely disagreeable and - silly would it appear. Suppose a man should run over the works of the - ancients and pick out the worst passages in them and keep a book compiled - from such things as headless lines in HomerLines which begin with a - short syllable instead of the long one demanded by the metre: cf. Moralia, - 397 d, 611 b; Athenaeus, xiv. 632 d. and solecisms in the - tragedians and the unbecoming and licentious language applied to women by - which Archilochus - Cf.Moralia, 45 a. makes a sorry spectacle of - himself, would he not deserve that curse in the tragedy, Be damned, compiler of men's miseries?Nauck, Trag. Graec. Frag. - 2, p. 913, ades. 388; cf. Moralia, 855 b. - And even without this curse, such a man's treasurehouse of other - people's faults is unbecoming and useless. It is like the city populated by - the vilest and most intractable of men which Philip founded and called - Roguesborough. - Cf. Jacoby, Frag. d. gr. Historiker, ii. B, p. 561, - Theopompus, Frag. 110. -

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Busybodies, however, by gleaning and gathering the blunders and errors and - solecisms, not of lines or poems, but of lives, carry about with them a most - inelegant and unlovely record-box of evils, - their own memory. Therefore just as at Rome there are some who take no - account of paintings or statues or even, by Heaven, of the beauty of the - boys and women for sale, but haunt the monster-market, examining those who - have no calves, or are weasel-armed,That is, with exceptionally short arms. or have - three eyes, or ostrich-heads, and searching to learn whether there has been - born some Commingled shape and misformed - prodigy,Nauck, - Trag. Graec. Frag. - 2, p. 680, Euripides, Frag. 996; - cf. Life - of Theseus, xv. (6 d). - yet if one continually conduct them to such sights, they will soon - experience satiety and nausea; so let those who are curious about life's - failures, the blots on the scutcheon, the delinquencies and errors in other - people's homes, remind themselves that their former discoveries have brought - them no favour or profit.

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The greatest factor, however, in ridding ourselves of this affliction is the - habit of beginning early to train and teach ourselves to acquire this - self-control. It is, in fact, by habituation that the disease has come to - increase, advancing, as it does, little by little. How this habit is - acquired, we shall learn when we discuss the proper training. So first let - us begin with the most trifling and unimportant matters. What difficulty is - there about refraining from reading the inscriptions on tombs as we journey - along the roads? Or what is there arduous in just glancing at the writing on - walls when we take our walks? We have only to remind ourselves that nothing useful or pleasant has been written there: - merely so-and-so commemorates so-and-so wishing him well, and someone else is the best of friends, and much twaddle of this - sort.I quote - Shilleto's note: Plutarch rather reminds one, in - his evident contempt for Epitaphs, of - the cynic who asked, Where are all the bad - people buried? Where indeed? - It may seem that no harm will come from reading these, but harm you - it does by imperceptibly instilling the practice of searching out matters - which do not concern you. And as hunters do not allow young hounds to turn - aside and follow every scent, but pull them up and check them with the - leash, keeping their sense of smell pure and untainted for their proper task - in order that it may keep more keenly to the trail, With nostrils tracking down the paths of beastsFrom an unknown poet: - Empedocles? (cf. Diels, Hermes, xv. 176).; so one - should be careful to do away with or divert to useful ends the sallies and - wanderings of the busybody, directed as they are to everything that one may - see and hear. For as eagles and lions - Cf.Moralia, 966 c. Eagles - is probably corrupt. Pohlenz suggests cats. - draw in their claws when they walk so that they may not wear off the - sharpness of the tips, so, if we consider that curiosity for learning has - also a sharp and keen edge, let us not waste or blunt it upon matters of no - value.

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In the second place, then, let us accustom ourselves not to look inside when - we pass another's door, nor with our curious gaze to clutch, as it were by - main force, at what is happening within, but let us ever keep ready for use - the saying of Xenocrates, that it makes no - difference whether it is the feet or the eyes that we set within another's - house; for what the eyes behold is neither just nor honourable, and not - even pleasant. Unsightly, stranger, are the things - within,Nauck, - Trag. Graec. Frag. - 2, p. 617, Euripides, Frag. 790, - probably from the Philoctetes. - since the greater part of what we see inside is of this - sort-kitchen utensils lying about and servant-girls sitting in idleness, and - nothing important or pleasurable. And this practice of throwing sidelong and - furtive glances, distorting the soul as it does, is shameful, and the habit - it implants is depraved. For instance, when Diogenes - Cf. Aelian, Varia Historia, xii. 58. saw the - Olympic victor Dioxippus making his triumphal entry in his chariot and - unable to tear his eyes away from a beautiful woman who was among the - spectators of the procession, but continually turning around and throwing - side-glances in her direction, Do you see, said - the Cynic, how a slip of a girl gets a strangle-hold - on our athlete? And you may observe how every kind of spectacle - alike gets a strangle-hold on busybodies and twists their necks round when - they once acquire a habit and practice of scattering their glances in all - directions. But, as I think, the faculty of vision should not be spinning - about outside of us,That - is, outside of the control of reason. like an ill-trained servant - girl, but when it is sent on an errand by the soul it should quickly reach - its destination and deliver its message, then return again in good order - within the governance of the reason and heed its command. But as it is, the - words of Sophocles - Electra, 724-725. come true: - - Then the Aenianian's hard-mouthed yearlings break - From his control and bolt; - that is, the senses which have not received what we called above - right instruction and training run away, dragging the intellect with them, - and often plunge it into deep disaster. Consequently, though that story - about DemocritusDiels, - Frag. d. Vorsokratiker - 5, ii. p. 89, A 27. is false, that he - deliberately destroyed his sight by fixing his eyes on a red-hot mirror and - allowing its heat to be reflected on his sight, in order that his eyes might - not repeatedly summon his intellect outside and disturb it, but might allow - his mind to remain inside at home and occupy itself with pure thinking, - blocking up as it were windows which open on the street; yet nothing is more - true than this, that those who make most use of the intellect make fewest - calls upon the senses.Plutarch is thinking of some such passage as Plato, Phaedo, 66 a. We observe, for instance, - that men have built their sanctuaries of the MusesThat is, halls devoted to learning, - such as the Museion at Alexandria and the Academy at Athens. far - from cities and that they have called night kindly - - Cf. Aeschylus, Agamemnon, 265. from a belief that its quiet and - absence of distraction is greatly conducive to the investigation and - solution of the problems in hand.

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Yet truly, neither is this - Cf. 520 d, supra. a difficult nor arduous task: when men are - reviling and abusing each other in the market-place, not to approach them, - or when a crowd is running to see something or other, to remain seated, or, - if you are without self-control, to get up and go away. For you will reap no - advantage from mixing yourself with busy bodies, whereas you will obtain great benefit from forcibly turning aside - your curiosity and curtailing it and training it to obey reason.

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And after this it is well to make our training more intensive and pass by a - theatre where a successful performance is in progress; and, when our - friends urge us to see a certain dancer or comedian, to thrust them aside; - and, when shouts are heard on the racecourse or in the circus, not to turn - round. For as Socrates - Cf. 513 d, supra. used to advise the avoidance of such foods - as tempt us to eat when we are not hungry and such drinks as tempt us to - imbibe when we are not thirsty, so we also should avoid and guard against - such sights and sounds as master and attract us without fulfilling any need - of ours. Thus Cyrus - Cf. Xenophon, Cyropaedia, v. 1. 8; Moralia, 31 c. was unwilling to see - Pantheia; and when Araspes declared that the woman's beauty was worth - seeing, Cyrus said, Then this is all the more reason - for keeping away from her. For if, persuaded by you, I should go to her, - perhaps she herself might tempt me, when I couldn't spare the time, to - go to see her again and sit by her, to the neglect of many important - matters. So too Alexander - Cf. Life of - Alexander, xxii. (677 b); Moralia, 97 d, 338 e. would not go to - see Darius's wife who was said to be very beautiful, but although he visited - her mother, an elderly woman, he could not bring himself to see the young - and beautiful daughter. Yet we peep into women's litters and hang about - their windows, and think we are doing nothing wrong in thus making our - curiosity prone to slip and slide into all kinds of vice. -

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Since, therefore, for the attainment of justice you may sometimes forgo an - honest gain that you may accustom yourself to keep clear of dishonest - profit, so likewise, for the attainment of continence, you may sometimes - keep aloof from your own wife in order that you may never be stirred by - another's. Then apply this habit to inquisitiveness and endeavour sometimes - not to hear or see some of the things that concern you, and when someone - wishes to tell you something that has happened in your house, put him off - and refuse to hear words that are supposed to have been spoken about you. It - was, in fact, curiosity which involved Oedipus in the greatest calamities. - Believing that he was no Corinthian, but a foreigner, and seeking to - discover his identity, he encountered Laïus; and when he had killed Laïus - and had taken, in addition to the throne, his own mother to wife, though - seeming to all to be blessed by fortune, he began again to try to discover - his identity. And although his wife attempted to prevent him, all the more - vigorously did he cross-examine the old man who knew the truth, bringing - every form of compulsion to bear. And at last, when circumstances were - already bringing him to suspect the truth and the old manThe herdsman who had saved Oedipus - on Cithaeron. cried out, Alas! I stand - on the dread brink of speech,Sophocles, Oedipus Rex, 1169. - Oedipus was none the less so inflamed and maddened by his - afflictionCuriosity. that he replied, And I of - hearing, and yet hear I mustSophocles, l.c., - 1170.; so bitter-sweet, so uncontrollable is the - itching of curiosity, like the itching of a sore which gets bloody whenever - we scratch it. But the man who has got rid of this - disease and is gentle by nature will say, if he is ignorant of something - unpleasant, - Forgetfulness of evil, sovereign queen, - How wise you are!Euripides, Orestes, 213. - - -

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We must, therefore, also habituate ourselves to things like these: when a - letter is brought to us, not to open it quickly or in a hurry, as most - people do, who go so far as to bite through the fastenings with their teeth - if their hands are too slow; when a messenger arrives from somewhere or - other, not to rush up, or even to rise to our feet; when a friend says, I have something new to tell you, to say, I should prefer that you had something useful or - profitable. -

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When I was once lecturing in Rome, that famous Rusticus,Probably Arulenus Rusticus, put to - death in or after 93 a.d. for having in his biography of Paetus Thrasea - called his subject sanctus (Dio, lxvii. 13. 2, cf. also Tacitus, Agricola, 2). whom Domitian later killed through - envy at his repute, was among my hearers, and a soldier came through the - audience and delivered to him a letter from the emperor. There was a silence - and I, too, made a pause, that he might read his letter; but he refused and - did not break the seal until I had finished my lecture and the audience had - dispersed. Because of this incident everyone admired the dignity of the man.

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But when one nourishes his curiosity upon permissible material until he - renders it vigorous and violent, he is no longer able to master it easily, - since it is borne, by force of habit, toward forbidden things. And such - persons pry into their friends' correspondence, thrust themselves into - secret meetings, become spectators of sacred rites which it is an impiety - for them to see, tread consecrated ground, - investigate the deeds and words of kings.

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And yet surely in the case of despots, - Cf. Aristotle, Politics, v. (viii.) 9. 3 (1313 b 12 ff.). who have - to know everything, it is the tribe of socalled Ears and Jackals that makes them most - detested. It was Darius Nothus, who had no confidence in himself and - regarded everyone with fear and suspicion, who first instituted Listeners; and Jackals - were distributed by the Dionysii - Cf. Life of - Dion, xxviii. (970 b-c). among the people of - Syracuse. Consequently when the revolution came, these were the first - persons whom the Syracusans arrested and crushed to death. And in fact the - tribe of informers is from the same clan and family as busy bodies. But - while informers search to see whether anyone has planned or committed a - misdemeanour, busy bodies investigate and make public even the involuntary - mischances of their neighbours. And it is said that the person called - aliterios - Transgressor, or outlaw; - Plutarch rejects this explanation in Moralia, 297 a. first acquired his name from being a - busybody. For it appears that when there was a severe famine at Athens and - those who possessed wheat would not contribute it to the common stock, but - groundThe verb - ἀλεῖν, from which ἀλιτήριος is here derived. it in - their houses secretly by night, some persons went about listening for the - noise of the. mills, and so acquired the name aliterioi. It was - in the same way, they say, that the sycophant - Informer; cf. Life of - Solon, xxiv. (91 e); Athenaeus, 74 e-f. won his name. - Since the export of figs - σῦκα. was prohibited, men who - revealed - φαίνειν, from which the noun -φάντης. and gave information against - those who did export them were called - sycophants. So it is well worth the while of busybodies to - consider this fact also, that they may be ashamed of the resemblance and - relationship of their own practice to that of persons who are very cordially - hated and loathed.

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+ ON BEING A BUSYBODY (DE CURIOSITATE) +
INTRODUCTION

This essay, which was apparently written only a short time before De Garrulitate,And no doubt also before De Tranquillitate (so rightly Brokate). has much the same interest and charm as that pleasant work. The essays are akin in many ways; portions of the later treatise are merely a reshaping of ideas and commonplaces which the earlier had adumbrated.

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The source of much of this work has been traced to Ariston of Chios by O. Hense (Rhein. Mus.,x Iv. 541 if.); and F. KraussDie Rhetorischen Schriften Plutarchs, Munich Diss., Nürnberg, 1912, pp. 67 ff. See also the interesting table (p. 87) of rhetorical figures which places our essay in the very centre of Plutarch’s literary activity. has shown with some success the relation to diatribe literature.

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The essay was already known to Aulus Gellius (xi. 16), who speaks with feeling of the difficulty of rendering πολυπραγμοσύνη in LatinIt is hard to render it in English also. The translator uses the word curiosity - Ed.; nor has it been unknown to English moralists. Jeremy Taylor has again borrowed largely from it in his Holy Living, ii. 5.

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In the translation of this and the preceding essay I am greatly indebted to Mr. Tucker’sSelect Essays of Plutarch, Oxford, Clarendon, 1913. spirited version, from which I have taken numerous phrases and sometimes whole sentences.

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The work is No. 97 in the Lamprias catalogue.

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It is perhaps best to avoid a house which has no ventilation, or is gloomy, or cold in winter, or unhealthy; yet if familiarity has made you fond of the place, it is possible to make it brighter, better ventilated, and healthier by altering the lights, shifting the stairs, and opening some doors and closing others. Even some cities have gained by such changes. So in the case of my own town,Chaeroneia which used to face the west and receive the full force of the sun in the late afternoon from Parnassus, they say that it was turned by Chaeron to face the east. And Empedocles,Diels, Frag. d. Vorsokratiker 5, i. p. 284, A 14; cf. Moralia, 1126 b. the natural philosopher, by blocking up a certain mountain gorge, which permitted the south wind to blow a dire and pestilential draught down upon the plains, was thought to have shut plague out of his country.

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Since, then, there are certain unhealthy and injurious states of mind which allow winter and darkness to enter the soul, it is better to thrust these out and to make a clean sweep to the foundations, thus giving to ourselves a clear sky and light and pure air; but if that is impossible, it is best at least to interchange and readjust them in some way or other, turning or shifting them about.

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Such a malady of the mind, to take the first instance, is curiosity, which is a desire to learn the troubles of others,Cf. Menander’s typical curious slave, a πολυπράγμων, who says (Frag. 850 Kock): οὐδεν γλυκύτερόν ἐστιν ἢ πάντ’ εἰδέναι.. a disease which is thought to be free from neither envy nor malice: Why do you look so sharp on others’ ills, Malignant man, yet overlook your own?Kock, Com. Att. Frag., iii. p. 476, ades. 359; Cf. 469 b, supra. Shift your curiosity from things without and turn it inwards; if you enjoy dealing with the recital of troubles, you have much occupation at home: Great as the water flowing down Alizon, Many as the leaves around the oak,A verse of unknown origin; the text is probably corrupt. so great a quantity of transgressions will you find in your own life, of afflictions in your own soul, of oversights in the performance of your own obligations.

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For as XenophonOeconomicus, viii. 19, 20. says that good householders have a special place for sacrificial utensils, and a special place for dinner-ware, and that farming implements should be stored elsewhere, and apart from them the weapons of war; even so in your own case you have one store of faults arising from envy, another from jealousy, another from cowardice, another from pettiness. Assault these, examine these! Block up the windows and the side-doors of your curiosity that open on your neighbours’ property, and open up others leading to your own-to the men’s quarters, to the women’s quarters, to the living-rooms of your servants! Here this curiosity and meddlesomeness of yours will have an occupation not unhelpful or malicious, but useful and salutary if each one will but say to himself, Where did I err? And what deed have I done? What duty neglected?Pythagoras, Carmina Aurea, 42; cf. Moralia, 168 b.

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But as it is, like the Lamia in the fable, who, they say, when at home sleeps in blindness with her eyes stored away in a jar, but when she goes abroad puts in her eyes and can see, so each one of us, in our dealings with others abroad, puts his meddlesomeness, like an eye, into his maliciousness; but we are often tripped up by our own faults and vices by reason of our ignorance of them, since we provide ourselves with no sight or light by which to inspect them. Therefore the busybody is also more useful to his enemies than to himself, Cf.Moralia, 87 b-c. for he rebukes and drags out their faults and demonstrates to them what they should avoid or correct, but he neglects the greater part of his own domestic errors through his passionate interest in those abroad. So OdysseusCf. Homer, Od., xi. 88 ff.; Ps.-Lucian, De Astrologia, 24. refused to converse even with his mother until he had learned from the seerTeiresias. the matters by reason of which he had come to the House of Hades; and when he had his answer, he both turned to his mother and also made inquiries of the other women,Od., xi. 229 ff. asking who was Tyro, who the beautiful Chloris, why Epicaste met her death Tying a noose, sheer-hung, from the high roof.Ibid. 278; Epicaste is better known as Jocasta, the mother of Oedipus. But we, while treating our own affairs with considerable laxity and ignorance and neglect, pry into the pedigrees of the rest of the world: our neighbour’s grandfather was a Syrian and his grandmother a ThracianThat is, both were probably slaves.; so-and-so owes three talents and has not paid the interest. We inquire also into such matters as where so-and-so’s wife was coming back from,i.e., where she had been. and what A and B’s private conversation in the corner was about. Yet Socrates went about seeking to solve the question of what arguments Pythagoras used to carry conviction; and Aristippus, when he met Ischomachus at Olympia, asked him by what manner of conversation Socrates succeeded in so affecting the young men. And when Aristippus had gleaned a few odd seeds and samples of Socrates’ talk, he was so moved that he suffered a physical collapse and became quite pale and thin. Finally he sailed for Athens and slaked his burning thirst with draughts from the fountain-head, and engaged in a study of the man and his words and his philosophy, of which the end and aim was to come to recognize one’s own vices and so rid oneself of them.

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Yet there are some who cannot bear to face their own lives, regarding these as a most unlovely spectacle, or to reflect and revolve upon themselves, like a light, the power of reason, but their souls, being full of all manner of vices, shuddering and frightened at what is within, leap outwards and prowl about other people’s concerns and there batten and make fat their own malice. For as a domestic fowl will often, though its own food lies near at hand, slip into a corner and there scratch Where one sole barley grain perhaps appears In the dung-heap,Perhaps a verse of Callimachus (Frag. anon. 374 ed. Schneider). in the same way busybodies, passing over topics and narratives which are in plain view and matters concerning which no one prevents their inquiring or is vexed if inquiry is made, pick out the hidden and obscure troubles of every household. And yet it was surely a clever answer that the Egyptian gave to the man who asked him what he was carrying wrapped up: That’s why it is wrapped up. And why, if you please, are you inquisitive about what is concealed? If it were not something bad, it would not be concealed. Yet it is not customary to walk into the house of someone else without at least first knocking on the door; but nowadays there are doormen and formerly there were knockers to be struck at the door and give warning, so that the stranger might not catch the mistress of the house or the unmarried daughter unawares, or a slave being punished or the maid-servants screaming. But it is for these very things that the busybody slips in. A sober and respectable household he would not willingly enter as a spectator even if he were invited to come; but the matters to conceal which keys and bolts and streetdoors are used-these are what he uncovers and communicates to outsiders. And yet the winds with which we are most vexed, as AristonVon Arnim, Stoic. Vet. Frag., i. pp. 89-90, Frag. 401. says, are those which pull up our garments, but the busybody strips off not only the mantles and tunics of those near him, but also their very walls; he flings the doors wide open and makes his way, like a piercing wind, through the maiden of tender skin,Hesiod, Works and Days, 519; Cf. 465 d, supra. and creeps in, searching out with slanderous intent drunken revels and dances and all-night festivals.

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And like Cleon in the comedy,Aristophanes, Knights, 79; Klopidai (Thief-deme) is a play upon the actual deme Kropidai. His hands in Beggar-town, his mind on Thefton,Or better, Theevingen. so the mind of the busybody is at the same time in mansions of the rich, in hovels of the poor, in royal courts, and in bridal chambers of the newly-wed. He searches out everybody’s business, that of strangers and that of rulers, nor is this search of his without danger; but just as though a man should taste aconite Cf.Moralia, 49 e. through curiosity about its properties, he would find that he had killed the taster before he had got his taste, so those who search out the vices of those more powerful than themselves destroy themselves before they acquire their knowledge. For instance those who scarcely glanceCf. Xenophon, Memorabilia, iv. 3. 14. at these sunbeams which have been poured down so lavishly upon us all, but recklessly dare to gaze upon the orb itself and to rend its radiance apart, striving to force their way within, are blinded. This is the reason why Philippides,Cf. 508 c, supra. the comic poet, made an excellent reply when King Lysimachus once said to him, Which one of my possessions may I share with you? Anything, Sire, said Philippides, except your secrets. For only the most pleasant and most decorous attributes of kings are displayed openly-their banquets and wealth and festivals and favours; but if there is anything secret, do not approach it, but let it be! The joy of a prosperous king is not concealed, nor is his laughter when he is amused, nor his outlay on entertainment and favours; but it is time for alarm when something is hidden, something dark, unsmiling, unapproachable, a storehouse of festering wrath, or the meditation of a punishment indicative of sullen anger, or jealousy of a wife, or some suspicion against a son, or distrust of a friend. Beware of this darkening and gathering cloud! That which is now hidden will be disclosed to you when the cloud bursts forth amid crashes of thunder and bolts of lightning!

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What escape is there, then, from this vice? By a process of shifting and diverting our inquisitiveness, as has been said,In 515 d, supra. and, if possible, by turning the soul to better and more pleasant subjects. Direct your curiosity to heavenly things and things on earth, in the air, in the sea. Are you by nature fond of small or of great spectacles? If of great ones, apply your curiosity to the sun: where does it set and whence does it rise? Inquire into the changes in the moon, as you would into those of a human being: what becomes of all the light she has spent and from what source did she regain it, how does it happen that When out of darkness first she comes anew, She shows her face increasing fair and full; And when she reaches once her brightest sheen, Again she wastes away and comes to naught?Nauck, Trag. Graec. Frag. 2, p. 315, Sophocles, Frag. 787 (871 ed. Pearson); the full quotation may be found in Life of Demetrius, xlv. (911 c-d). Cf. also Moralia, 282 b. And these are secrets of Nature, yet Nature is not vexed with those who find them out. Or suppose you have renounced great things. Then turn your curiosity to smaller ones: how are some plants always blooming and green and rejoicing in the display of their wealth at every season, while others are sometimes like these, but at other times, like a human spendthrift, they squander all at once their abundance and are left bare and beggared? Why, again, do some plants produce elongated fruits, others angular, and still others round and globular?

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But perhaps you will have no curiosity about these subjects since there is nothing evil in them. Yet if your zest for meddling must by all means be for ever feeding and dwelling on depraved things, like a maggot on dead matter, let us escort it to history and supply it with an unstinted abundance of evils. For there you will find The deaths of men, the shufflings off of life,Aeschylus, Suppliants, 937; cf. Moralia, 937 f. seductions of women, assaults of slaves, slanders of friends, compounding of poisons, envies, jealousies, shipwrecks of households, overthrow of empires. Glut and enjoy yourself and cause no trouble or pain to any of your associates!

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But curiosity apparently takes no pleasure in stale calamities, but wants them hot and fresh; it enjoys the spectacle of novel tragedies and has not much zest for association with the comic and more cheerful side of life. Consequently when anyone tells the tale of a wedding or a sacrifice or a complimentary escort, the busybody is a careless and inattentive listener, and declares that he has already heard most of the details and urges the narrator to cut them short or skip them. But if someone sitting near at hand narrates the seduction of a maiden or the adultery of a wife or the framing of a law-suit or a quarrel of brothers, the busybody neither dozes off to sleep nor pleads an engagement, But asks more speech and proffers both his earsCallimachus, Frag. anon. 375 ed. Schneider.; and that saying,Nauck, Trag. Graec. Frag. 2, p. 913, ades. 386. Alas! How much more readily than glad events Is mischance carried to the ears of men! is spoken truly when applied to busy bodies. For as cupping-glassesCf. 469 b, supra, and Moralia, 600 c. draw from the flesh what is worst in it, so the ears of busy bodies attract the most evil stories. Or rather, as cities have certain unlucky and dismal gates through which they lead out condemned criminals and cast out the refuse Cf.Moralia, 271 a. and the scapegoats, while nothing undefiled or sacred either goes in or out through them, so also the ears of busy bodies give passage and thoroughfare to nothing good or decent, but only to gruesome tales, serving, as they do, as conveyance for foul and polluted narratives. The only song that’s heard within my house Is wailing cries.Cf. 463 b, supra. This is the one Muse and Siren for busybodies, this is the sweetest of all music to their ears.

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For curiosity is really a passion for finding out whatever is hidden and concealed, and no one conceals a good thing when he has it; why, people even pretend to have good things when they have them not. Since, then, it is the searching out of troubles that the busybody desires, he is possessed by the affliction called malignancy,A term better expressed by the German Schadenfreude. brother to envy and spite. For envy is pain at another’s good, while malignancy is joy at another’s evil Cf.Moralia, 1046 b.; and both spring from a savage and bestial affliction, a vicious nature.

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So painful for all of us is the revelation of our own troubles that many die rather than reveal to physicians some hidden malady. Just imagine HerophilusOf Chalcedon, a great anatomist of the Alexandrian age (flor. circa 300 b.c.). or ErasistratusOf Ceos, worked in Alexandria at the height of his fame (258 b.c.). or Asclepius himself, when he was a mortal man,Asclepius, the son of Apollo, was deified after death as the god of medicine. carrying about their drugs and instruments, calling at one house after another, and inquiring whether a man had an abscess in the anus or a woman a cancer in the womb! And yet the inquisitiveness of this profession is a salutary thing. Yet everyone, I imagine, would have driven such a man away, because he does not wait to be sent for, but comes unsummoned to investigate others’ infirmities. And busybodies search out these very matters and others still worse, not to cure, but merely to expose them. For this reason they are hated deservedly. For example, we are annoyed and displeased with customs-officials, not when they pick up those articles which we are importing openly, but when in the search for concealed goods they pry into baggage and merchandize which are another’s property. And yet the law allows them to do this and they would loseSince the collection of taxes and duties was farmed out to individuals, they would be the losers in failing to make a minute search for dutiable articles. by not doing so. But busybodies ruin and abandon their own interests in their excessive occupation with those of others. Only rarely do they visit the farm, for they cannot endure the quiet and silence of being alone. But if, after a long absence, they do chance to put in there, they have more of an eye for their neighbours’ vines than for their own, and they ask how many of their neighbours’ cattle have died, or how much of his wine has turned sour. But they are soon sated with such news and run away. Yet the true and genuine farmer does not care to hear even news that makes its own way from the city; he saysKock, Com. Att. Frag., iii. p. 473, ades. 347; Cf. 511 e, supra, where it is the typical Athenian slave of whom his farmer-master complains. Then he will tell me while he digs On what terms peace was made. The cursed scamp Now strolls around and meddles with these things.

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And the busybody, shunning the country as something stale and uninteresting and undramatie, pushes into the bazaar and the market-place and the harbours : Is there any news? Weren’t you at market early this morning? Well then, do you suppose the city has changed its constitution in three hours? If, however, someone really does have something of that nature to tell him, he dismounts from his horse, grasps his informant’s hand, kisses him, and stands there listening. But if someone meets him and tells him that there is no news, he exclaims as though he were annoyed, What do you mean? Haven’t you been at market? Didn’t you pass the War Office? Didn’t you interview the new arrivals from Italy either? It is for this reason that the legislation of the Locrian magistrates was excellent. For if anyone who had been out of town came up and asked, Is there any news? they fined him. Just as cooksThe professional cook was also a butcher. pray for a good crop of young animals and fishermen for a good haul of fish, in the same way busybodies pray for a good crop of calamities, a good haul of difficulties, for novelties, and changes, that they, like cooks and fishermen, may always have something to fish out or butcher.

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Another good law was that of the legislator of Thurii,Charondas. for he forbade the lampooning on the comic stage of all citizens except adulterers and busybodies. And indeed adultery does seem to be a sort of curiosity about another’s pleasure and a searching out and examination of matters which are closely guarded and escape general observation, while curiosity is an encroaching, a debauching and denuding of secret things.

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Since a natural consequence of much learning is to have much to say (and for this reason PythagorasCf. Life of Numa, viii. (65 b); De Vita et Poesi Homeri, 149 (Bernardakis, vol. vii. p. 420); Lucian, Vitarum Auctio, 3. enjoined upon the young a five years’ silence which he called a Truce to Speech), a necessary concomitant of inquisitiveness is to speak evil.Cf. 508 c, supra. For what the curious delight to hear they delight to tell, and what they zealously collect from others they joyously reveal to everyone else. Consequently, in addition to its other evils, their disease actually impedes the fulfilment of their desires.Cf. 502 e-f, supra. For everyone is on his guard to hide things from them and is reluctant to do anything while a busybody is looking, or to say anything while one is listening, but defers consultation and postpones the consideration of business until such an inquisitive person is out of the way. And if, when either some secret matter is under discussion or some important business is being transacted, a busybody comes on the scene, men drop the matter from the discussion and conceal it, as one does a tidbit when a cat runs by. Consequently these persons are often the only ones to whom those matters are not told or shown which everyone else may hear and see.

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For the same reason the busybody is deprived of everybody’s confidenceCf. 503 c-d, supra.: we should prefer, on any account, to entrust our letters and papers and seals to slaves and strangers rather than to inquisitive friends and relatives. That noble BellerophonCf. Il., vi. 168. did not break the seal even on a letter accusing himself which he was carrying, but kept his hands from the king’s letter by reason of that same continence which kept him from the king’s wife. Inquisitiveness, in fact, is indicative of incontinence no less than is adultery, and in addition, it is indicative of terrible folly and fatuity. For to pass by so many women who are public property open to all and then to be drawn toward a woman who is kept under lock and key and is expensive, and often, if it so happens, quite ugly, is the very height of madness and insanity. And it is this same thing which busybodies do: they pass by much that is beautiful to see and to hear, many matters excellent for relaxation and amusement, and spend their time digging into other men’s trifling correspondence, gluing their ears to their neighbours’ walls, whispering with slaves and women of the streets, and often incurring danger, and always infamy.

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For this reason the most useful means possible for turning the busybody from his vice is for him to remember what he has previously learned.With this chapter may be compared chapter 19 of De Vitioso Pudore (Moralia, 536 c-d). For, as SimonidesCf. the same story, illustrating the avarice of Simonides, in Moralia, 555 f; there the box containing his fees is full of silver. used to say that when he opened his boxes after some time, he always found the fee-box full, but the thanks-box empty, so if one opens from time to time the deposit-box of inquisitiveness and examines it, full as it is of many useless, futile, and unlovely things, perhaps this procedure would give sufficient offence, so completely disagreeable and silly would it appear. Suppose a man should run over the works of the ancients and pick out the worst passages in them and keep a book compiled from such things as headless lines in HomerLines which begin with a short syllable instead of the long one demanded by the metre: cf. Moralia, 397 d, 611 b; Athenaeus, xiv. 632 d. and solecisms in the tragedians and the unbecoming and licentious language applied to women by which Archilochus Cf.Moralia, 45 a. makes a sorry spectacle of himself, would he not deserve that curse in the tragedy, Be damned, compiler of men’s miseries?Nauck, Trag. Graec. Frag. 2, p. 913, ades. 388; cf. Moralia, 855 b. And even without this curse, such a man’s treasurehouse of other people’s faults is unbecoming and useless. It is like the city populated by the vilest and most intractable of men which Philip founded and called Roguesborough.Cf. Jacoby, Frag. d. gr. Historiker, ii. B, p. 561, Theopompus, Frag. 110.

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Busybodies, however, by gleaning and gathering the blunders and errors and solecisms, not of lines or poems, but of lives, carry about with them a most inelegant and unlovely record-box of evils, their own memory. Therefore just as at Rome there are some who take no account of paintings or statues or even, by Heaven, of the beauty of the boys and women for sale, but haunt the monster-market, examining those who have no calves, or are weasel-armed,That is, with exceptionally short arms. or have three eyes, or ostrich-heads, and searching to learn whether there has been born some Commingled shape and misformed prodigy,Nauck, Trag. Graec. Frag. 2, p. 680, Euripides, Frag. 996; cf. Life of Theseus, xv. (6 d). yet if one continually conduct them to such sights, they will soon experience satiety and nausea; so let those who are curious about life’s failures, the blots on the scutcheon, the delinquencies and errors in other people’s homes, remind themselves that their former discoveries have brought them no favour or profit.

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The greatest factor, however, in ridding ourselves of this affliction is the habit of beginning early to train and teach ourselves to acquire this self-control. It is, in fact, by habituation that the disease has come to increase, advancing, as it does, little by little. How this habit is acquired, we shall learn when we discuss the proper training. So first let us begin with the most trifling and unimportant matters. What difficulty is there about refraining from reading the inscriptions on tombs as we journey along the roads? Or what is there arduous in just glancing at the writing on walls when we take our walks? We have only to remind ourselves that nothing useful or pleasant has been written there: merely so-and-so commemorates so-and-so wishing him well, and someone else is the best of friends, and much twaddle of this sort.I quote Shilleto’s note: Plutarch rather reminds one, in his evident contempt for Epitaphs, of the cynic who asked, Where are all the bad people buried? Where indeed? It may seem that no harm will come from reading these, but harm you it does by imperceptibly instilling the practice of searching out matters which do not concern you. And as hunters do not allow young hounds to turn aside and follow every scent, but pull them up and check them with the leash, keeping their sense of smell pure and untainted for their proper task in order that it may keep more keenly to the trail, With nostrils tracking down the paths of beastsFrom an unknown poet: Empedocles? (cf. Diels, Hermes, xv. 176).; so one should be careful to do away with or divert to useful ends the sallies and wanderings of the busybody, directed as they are to everything that one may see and hear. For as eagles and lions Cf.Moralia, 966 c. Eagles is probably corrupt. Pohlenz suggests cats. draw in their claws when they walk so that they may not wear off the sharpness of the tips, so, if we consider that curiosity for learning has also a sharp and keen edge, let us not waste or blunt it upon matters of no value.

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In the second place, then, let us accustom ourselves not to look inside when we pass another’s door, nor with our curious gaze to clutch, as it were by main force, at what is happening within, but let us ever keep ready for use the saying of Xenocrates, that it makes no difference whether it is the feet or the eyes that we set within another’s house; for what the eyes behold is neither just nor honourable, and not even pleasant. Unsightly, stranger, are the things within,Nauck, Trag. Graec. Frag. 2, p. 617, Euripides, Frag. 790, probably from the Philoctetes. since the greater part of what we see inside is of this sort-kitchen utensils lying about and servant-girls sitting in idleness, and nothing important or pleasurable. And this practice of throwing sidelong and furtive glances, distorting the soul as it does, is shameful, and the habit it implants is depraved. For instance, when DiogenesCf. Aelian, Varia Historia, xii. 58. saw the Olympic victor Dioxippus making his triumphal entry in his chariot and unable to tear his eyes away from a beautiful woman who was among the spectators of the procession, but continually turning around and throwing side-glances in her direction, Do you see, said the Cynic, how a slip of a girl gets a strangle-hold on our athlete? And you may observe how every kind of spectacle alike gets a strangle-hold on busybodies and twists their necks round when they once acquire a habit and practice of scattering their glances in all directions. But, as I think, the faculty of vision should not be spinning about outside of us,That is, outside of the control of reason. like an ill-trained servant girl, but when it is sent on an errand by the soul it should quickly reach its destination and deliver its message, then return again in good order within the governance of the reason and heed its command. But as it is, the words of SophoclesElectra, 724-725. come true: Then the Aenianian’s hard-mouthed yearlings break From his control and bolt; that is, the senses which have not received what we called above right instruction and training run away, dragging the intellect with them, and often plunge it into deep disaster. Consequently, though that story about DemocritusDiels, Frag. d. Vorsokratiker 5, ii. p. 89, A 27. is false, that he deliberately destroyed his sight by fixing his eyes on a red-hot mirror and allowing its heat to be reflected on his sight, in order that his eyes might not repeatedly summon his intellect outside and disturb it, but might allow his mind to remain inside at home and occupy itself with pure thinking, blocking up as it were windows which open on the street; yet nothing is more true than this, that those who make most use of the intellect make fewest calls upon the senses.Plutarch is thinking of some such passage as Plato, Phaedo, 66 a. We observe, for instance, that men have built their sanctuaries of the MusesThat is, halls devoted to learning, such as the Museion at Alexandria and the Academy at Athens. far from cities and that they have called night kindlyCf. Aeschylus, Agamemnon, 265. from a belief that its quiet and absence of distraction is greatly conducive to the investigation and solution of the problems in hand.

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Yet truly, neither is thisCf. 520 d, supra. a difficult nor arduous task: when men are reviling and abusing each other in the market-place, not to approach them, or when a crowd is running to see something or other, to remain seated, or, if you are without self-control, to get up and go away. For you will reap no advantage from mixing yourself with busy bodies, whereas you will obtain great benefit from forcibly turning aside your curiosity and curtailing it and training it to obey reason.

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And after this it is well to make our training more intensive and pass by a theatre where a successful performance is in progress; and, when our friends urge us to see a certain dancer or comedian, to thrust them aside; and, when shouts are heard on the racecourse or in the circus, not to turn round. For as SocratesCf. 513 d, supra. used to advise the avoidance of such foods as tempt us to eat when we are not hungry and such drinks as tempt us to imbibe when we are not thirsty, so we also should avoid and guard against such sights and sounds as master and attract us without fulfilling any need of ours. Thus CyrusCf. Xenophon, Cyropaedia, v. 1. 8; Moralia, 31 c. was unwilling to see Pantheia; and when Araspes declared that the woman’s beauty was worth seeing, Cyrus said, Then this is all the more reason for keeping away from her. For if, persuaded by you, I should go to her, perhaps she herself might tempt me, when I couldn’t spare the time, to go to see her again and sit by her, to the neglect of many important matters. So too AlexanderCf. Life of Alexander, xxii. (677 b); Moralia, 97 d, 338 e. would not go to see Darius’s wife who was said to be very beautiful, but although he visited her mother, an elderly woman, he could not bring himself to see the young and beautiful daughter. Yet we peep into women’s litters and hang about their windows, and think we are doing nothing wrong in thus making our curiosity prone to slip and slide into all kinds of vice.

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Since, therefore, for the attainment of justice you may sometimes forgo an honest gain that you may accustom yourself to keep clear of dishonest profit, so likewise, for the attainment of continence, you may sometimes keep aloof from your own wife in order that you may never be stirred by another’s. Then apply this habit to inquisitiveness and endeavour sometimes not to hear or see some of the things that concern you, and when someone wishes to tell you something that has happened in your house, put him off and refuse to hear words that are supposed to have been spoken about you. It was, in fact, curiosity which involved Oedipus in the greatest calamities. Believing that he was no Corinthian, but a foreigner, and seeking to discover his identity, he encountered Laïus; and when he had killed Laïus and had taken, in addition to the throne, his own mother to wife, though seeming to all to be blessed by fortune, he began again to try to discover his identity. And although his wife attempted to prevent him, all the more vigorously did he cross-examine the old man who knew the truth, bringing every form of compulsion to bear. And at last, when circumstances were already bringing him to suspect the truth and the old manThe herdsman who had saved Oedipus on Cithaeron. cried out, Alas! I stand on the dread brink of speech,Sophocles, Oedipus Rex, 1169. Oedipus was none the less so inflamed and maddened by his afflictionCuriosity. that he replied, And I of hearing, and yet hear I mustSophocles, l.c., 1170.; so bitter-sweet, so uncontrollable is the itching of curiosity, like the itching of a sore which gets bloody whenever we scratch it. But the man who has got rid of this disease and is gentle by nature will say, if he is ignorant of something unpleasant, Forgetfulness of evil, sovereign queen, How wise you are!Euripides, Orestes, 213.

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We must, therefore, also habituate ourselves to things like these: when a letter is brought to us, not to open it quickly or in a hurry, as most people do, who go so far as to bite through the fastenings with their teeth if their hands are too slow; when a messenger arrives from somewhere or other, not to rush up, or even to rise to our feet; when a friend says, I have something new to tell you, to say, I should prefer that you had something useful or profitable.

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When I was once lecturing in Rome, that famous Rusticus,Probably Arulenus Rusticus, put to death in or after 93 a.d. for having in his biography of Paetus Thrasea called his subject sanctus (Dio, lxvii. 13. 2, cf. also Tacitus, Agricola, 2). whom Domitian later killed through envy at his repute, was among my hearers, and a soldier came through the audience and delivered to him a letter from the emperor. There was a silence and I, too, made a pause, that he might read his letter; but he refused and did not break the seal until I had finished my lecture and the audience had dispersed. Because of this incident everyone admired the dignity of the man.

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But when one nourishes his curiosity upon permissible material until he renders it vigorous and violent, he is no longer able to master it easily, since it is borne, by force of habit, toward forbidden things. And such persons pry into their friends’ correspondence, thrust themselves into secret meetings, become spectators of sacred rites which it is an impiety for them to see, tread consecrated ground, investigate the deeds and words of kings.

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And yet surely in the case of despots,Cf. Aristotle, Politics, v. (viii.) 9. 3 (1313 b 12 ff.). who have to know everything, it is the tribe of socalled Ears and Jackals that makes them most detested. It was Darius Nothus, who had no confidence in himself and regarded everyone with fear and suspicion, who first instituted Listeners; and Jackals were distributed by the DionysiiCf. Life of Dion, xxviii. (970 b-c). among the people of Syracuse. Consequently when the revolution came, these were the first persons whom the Syracusans arrested and crushed to death. And in fact the tribe of informers is from the same clan and family as busy bodies. But while informers search to see whether anyone has planned or committed a misdemeanour, busy bodies investigate and make public even the involuntary mischances of their neighbours. And it is said that the person called aliteriosTransgressor, or outlaw; Plutarch rejects this explanation in Moralia, 297 a. first acquired his name from being a busybody. For it appears that when there was a severe famine at Athens and those who possessed wheat would not contribute it to the common stock, but groundThe verb ἀλεῖν, from which ἀλιτήριος is here derived. it in their houses secretly by night, some persons went about listening for the noise of the. mills, and so acquired the name aliterioi. It was in the same way, they say, that the sycophantInformer; cf. Life of Solon, xxiv. (91 e); Athenaeus, 74 e-f. won his name. Since the export of figsσῦκα. was prohibited, men who revealedφαίνειν, from which the noun -φάντης. and gave information against those who did export them were called sycophants. So it is well worth the while of busybodies to consider this fact also, that they may be ashamed of the resemblance and relationship of their own practice to that of persons who are very cordially hated and loathed.

diff --git a/data/tlg0007/tlg102/tlg0007.tlg102.perseus-eng4.xml b/data/tlg0007/tlg102/tlg0007.tlg102.perseus-eng4.xml index b901c864c..46ab36488 100755 --- a/data/tlg0007/tlg102/tlg0007.tlg102.perseus-eng4.xml +++ b/data/tlg0007/tlg102/tlg0007.tlg102.perseus-eng4.xml @@ -34,7 +34,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Translated from the Greek by several hands. Corrected and revised by - William W. Goodwin, PH. D. + William W. Goodwin, PH. D. Boston @@ -45,8 +45,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> 2 - The Internet Archive + The Internet Archive @@ -85,693 +84,36 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> -
- Of curiosity, or an over-busy inquisitiveness into things impertinent. - -
-

IF a dwelling-house, by reason of its ill situation or contrivance, be not - commodiously light and airy, or too much exposed to ill weather and - unhealthy, it is most advisable entirely to quit such a habitation, unless - perhaps, through continuance of time, neighborhood of friends, or any other - endearing circumstance, a man should become much wedded to the place; in - which case it may be possible, by the alteration of windows and new placing - of doors and staircases, either to remove or to lessen these inconveniences. - By such like remedies, even whole cities have been much amended and improved - both as to health and pleasantness; and it is said of the place of my - nativity particularly, that, while it once lay open to the western winds, - and to the beams of the declining sun streaming over the top of Parnassus, - it was by Chaeron turned toward the east; but it is thought that Empedocles - the naturalist secured that whole region round about from the pestilence, by - closing up the rift of a certain mountain, from whence a contagious - southerly damp breathed forth upon the flat of that country. And now, since - there are several noxious qualities and distempered passions that lurk - within the body too, which is the more immediate habitation of the soul,—and - which, like the dark and tempestuous weather that is with out, do cloud and - disturb it,—therefore the like method which has been observed in curing the - defects and annoyances of an ill-contrived and - unhealthy dwelling may be followed here, in rendering the body a more - commodious, serviceable, and delightful mansion for the soul. Wherein that - it may enjoy its desired calmness and serenity, it will conduce beyond all - other expedients whatsoever, that those blind, tumultuous, and extravagant - passions should be expelled or extinguished utterly; or, if that cannot be, - yet that they be so far reduced and moderated, and so prudently applied and - accommodated to their proper objects, that the mischief and disorder of them - (at least) may be removed.

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Among these may deservedly be accounted that sort of curiosity, which, by its - studious prying into the evils of mankind, seems to be a distemper of envy - and ill-nature. - - Why envious wretch, with such a piercing ray, - Blind to thine own, dost others' faults survey? - - -

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If the knowledge of ill can reward the industrious search with so much - delight and pleasure, turn the point of thy curiosity upon thyself and thine - own affairs, and thou shalt within doors find matter enough for the most - laborious enquiries, plentiful as Water in Aliso's - stream, or leaves about the oak. -

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So vast a heap of offences shalt thou find in thy own conversation, such - variety of perturbations in thy soul, and manifold failures in thy duty. To - take a distinct and orderly survey of all which, that of Xenophon will be - good direction, who said, that it was the manner of discreet housekeepers to - place their weapons of war, utensils for the kitchen, instruments of - husbandry, and furniture for religious and sacred services, each in several - and proper repositories. So every man that would make an exact enquiry into - and take a just account of himself, should first make a particular search - into the several mischiefs that proceed from each passion within him, - whether it be envy or jealousy, covetousness or cowardice, or any other - vicious inclination; and then distribute and range - them all (as it were) into distinct apartments.

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This done, make thy reviews upon them with the most accurate inspection, so - that nothing may divert thee from the severest scrutiny; obstruct every - prospect that looks towards thy neighbors' quarters, and close up all those - avenues which may lead thee to any foreign curiosity; become an eavesdropper - to thine own house, listen to the whispers of thine own walls, and observe - those secret arts of the female closet, the close intrigues of the parlor, - and the treacherous practices of thy servants, which thy own windows will - discover to thee. Here this inquisitive and busy disposition may find an - employment that will be of use and advantage, and is neither ill-natured nor - impertinent; while every man shall call himself to this strict examination: - - - Where have I err'd? What have I said, or done? - What duty, when, and how have I foregone? - - -

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But now, as the poets feign concerning Lamia, that upon her going to bed she - lays aside her eyes among the attirements of her dressing-box, and is at - home for the most part blind and drowsy too, and puts on her eyes only when - she goes abroad a gadding; so it is with most men, who, through a kind of an - affected ignorance and artificial blindness, commonly blunder and stumble at - their own threshold, are the greatest strangers to their own personal - defects, and of all others least familiarly acquainted with their own - domestic ills and follies. But when they look abroad, their sight is - sharpened with all the watchful and laborious curiosity imaginable, which - serves as deforming spectacles to an evil eye, that is already envenomed by - the malignity of a worse nature.

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And hence it is, that a person of this busy meddlesome disposition is a - greater friend to them he hates than to himself; for overlooking his own - concerns, through his being so heedfully intent on - those of other men, he reproves and exposes their miscarriages, admonishes - them of the errors and follies they ought to correct, and affrights them - into greater caution for the future; so that not only the careless and - unwary, but even the more sober and prudent persons, may gain no small - advantage from the im pertinence and ill-nature of inquisitive people.

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It was a remarkable instance of the prudence of Ulysses, that, going into the - regions of departed souls, he would not exchange so much as one word with - his mother there till he had first obtained an answer from the oracle and - despatched the business he came about; and then, turning to her, he afforded - some small time for a few impertinent questions about the other women upon - the place, asking which was Tyro, and which the fair Chloris, and concerning - the unfortunate Epicasta, why, Noosed to a lofty - beam, she would suspended die. - Odyss. XI. 278. - -

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But we through extreme sloth and ignorance, being stupidly careless of our - own affairs, must be idly spending our time and talk either about our - neighbor's pedigree, how that such a one had a tapster for his grandfather, - and that his grandmother was a laundress; or that another owes three or four - talents, and is not able to pay the interest. Nay, and such trivial stuff as - this we busy ourselves about,—where such a man's wife has been all this - while; and what it was, that this and the other fellow have been talking of - in a corner. But the wise Socrates employed his curiosity to better purpose, - when he went about enquiring by what excellent precepts Pythagoras obtained - so great authority among his followers; and Aristippus, meeting Ischomachus - at the Olympic games, asked him what those notions were with which Socrates - had so powerfully charmed the minds of his young scholars; upon the slight information whereof, he was so - passionately inflamed with a desire of going to Athens, that he grew pale - and lean, and almost languished till he came to drink of the fountain - itself, and had been acquainted with the person of Socrates, and more fully - learned that philosophy of his, the design of which was to teach men how to - discover their own ills and apply proper remedies to them.

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But to some sort of men their own life and actions would appear the most - unpleasant spectacle in the world, and therefore they fly from the light of - their conscience, and cannot bear the torture of one reflecting thought upon - themselves; for when the soul, being once defiled with all manner of - wickedness, is scared at its own hideous deformity, it endeavors to run from - itself, and ranging here and there, it pampers its own malignity with - malicious speculations on the ills of others.

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It is observed of the lien that, loathing the plenty of meat that is cast - before her on a clean floor, she will be scratching in a hole or spurning - the dunghill, in search of one single musty grain. So these over-busy - people, neglecting such obvious and common things into which any man may - enquire and talk of without offence, cannot be satisfied unless they rake - into the private and concealed evils of every family in the neighborhood. It - was smartly said by the Egyptian, who, being asked what it was he carried so - closely, replied, it was therefore covered that it might be secret. Which - answer will serve to check the curiosity of those impertinent men who will - be always peeping into the privacies of others; for assuredly there is - nothing usually more concealed than what is too foul to be seen; nor would - it be kept so close, were it either fit or safe it should be known. Without - knocking at the door, it is great rudeness to enter another's house, and - therefore in former times were rappers fitted to the gates, that by the noise thereof notice might be given to the family; for - the same purpose are porters appointed now, lest, a stranger coming in - unawares, the mistress or daughter of the family might be surprised busy or - undressed, or a servant be seen under correction, or the maids be overheard - in the heat of their scolding. But a person of this prying busy temper, who - would disdain the being invited to a sober and well-governed house, will yet - even forcibly intrude himself as a spy into the indecencies of private - families; and he pries into those very things which locks, bolts, and doors - were intended to secure from common view, for no other end but to discover - them to all the world. Aristo said that those winds were the most - troublesome which blew up one's garments and exposed one's nakedness; but - these inquisitive people deprive us of all the shelter or security of walls - and doors, and like the wanton air, which pervades the veil and steals - through the closest guards of virgin modesty, they insinuate into those - divertisements which are hidden in the retirements of the night, and strip - men even to their very skin.

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So that—as it is merrily said by the comedian concerning Cleon, that his hands were in Aetolia, and his soul in - Thieftown - Aristophanes, - Knights, 79.—the hands and feet, eyes and - thoughts of inquisitive persons are straggling about in many places at once. - Neither the mansions of the great, nor the cottages of the poor, nor the - privy chambers of princes, nor the recesses of the nuptial alcove, can - escape the search of their curiosity; they are familiar to the affairs of - strangers, and will be prying into the darkest mysteries of state, although - it be to the manifest peril of their being ruined by it. For as to him that - will be curiously examining the virtues of medicinal herbs, the unwary taste - of a venomous plant conveys a deleterious impression upon the brain, before - its noxious quality can be discerned by the palate; - so they that boldly pry into the ills of great persons usually meet with - their own destruction, sooner than they can discover the dangerous secret - they enquire after. And so it happens that, when the rashly curious eye, not - contented to expatiate in the free and boundless region of reflected light, - will be gazing at the imperial seat of brightness, it becomes a sacrifice to - the burning rays, and straight sinks down in penal darkness.

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It was therefore well said by Philippides the comedian, who, being asked by - King Lysimachus what he desired might be imparted to him, replied, Any thing - but a secret. And indeed, those things in the courts of princes that are - most pleasant in themselves and most delightful to be known,—such as balls, - magnificent entertainments, and all the shows of pomp and greatness,—are - exposed to common view, nor do they ever hide those divertisements and - enjoyments which are the attendants of a prosperous estate; but in what - cases soever they seem reserved,—as when they are conceiving some high - displeasure, or contriving the methods of a revenge, or raging under a fit - of jealousy, or suspicious of the disloyal practices of their children, or - dubious concerning the treachery of a favorite,—come not near nor - intermeddle, for every thing is of a dreadful aspect and of very dangerous - access that is thus concealed. Fly from so black a cloud, whose darkness - condenses into a tempest; and it will be time enough, when its fury breaks - forth with flash and thunder, for thee to observe upon whose head the - mischief falls.

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But to avoid the danger of this curiosity, divert thy thoughts to more safe - and delightful enquiries; survey the wonders of nature in the heavens, - earth, the sea, and air; in which thou hast a copious choice of materials - for the more sublime, as well as the more easy and obvious contemplations. - If thy more piercing wit aspires to the noblest enquiries, consider the - greater luminary in its diurnal motion, in what - part of heaven its morning beams are kindled, and where those chambers of - the night are placed which entertain its declining lustre. View the moon in - all her changes, the just representation of human vicissitudes, and learn - the causes that destroy and then restore her brightness:— - - How from an infant-spark sprung out of night, - She swells into a perfect globe of light; - And soon her beauties thus repaired die, - Wasting into their first obscurity. - From Sophocles, - Frag. 786. - - -

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These are indeed the great secrets of Nature, whose depth may perhaps amaze - and discourage thy enquiries. Search therefore into things more obvious,—why - the fruits of plants are shaped into such variety of figures; why some are - clothed with the verdure of a perennial spring, and others, which sometime - were no less fresh and fair, like hasty spendthrifts, lavish away the bounty - of Heaven in one summer's gayety, and stand naked to the succeeding frosts. - But such harmless speculations will perchance affect thee little, and it may - be thou hast that malignity in thy temper which, like venomous beasts that - cannot live out of stink and putrefaction, must be ever preying upon the - follies and miseries of mankind. Peruse therefore the histories of the - world, wherein thou shalt find such vast heaps of wickedness and mischiefs, - made up of the downfalls and sudden deaths of great men,See Aeschylus, - Suppliants, 937. the rapes and defilements of - women, the treacheries of servants, the falseness of friends, the arts of - poisoning, the fatal effects of envy and jealousy, the ruin of families, - dethroning of princes, with many other such direful occurrences as may not - only delight and satisfy, but even cloy and nauseate thy ill-natured - curiosity.

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But neither (as it appears) are such antiquated evils any agreeable - entertainment to people of this perverse - disposition; they hearken most to modern tragedies, and such doleful - accidents as may be grateful as well for the novelty as the horror of the - relation. All pleasant and cheerful converse is irksome to them; so that if - they happen into a company that are talking of weddings, the solemnities of - sacred rites, or pompous processions, they make as though they heard not, - or, to divert and shorten the discourse, will pretend they knew as much - before. Yet, if any one should relate how such a wench had a child before - the time, or that a fellow was caught with another man's wife, or that - certain people were at law with each other, or that there was an unhappy - difference between near relations, he no longer sits unconcerned or minds - other things, but - - With ears pricked up, he listens. What, and when, - And how, he asks; pray say, let's hear't again! - - -

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And indeed, that proverbial saying, Ill news goes quick - and far, was occasioned chiefly by these busy ill-natured men, who - very unwillingly hear or talk of any ting else. For their ears, like - cupping-glasses that attract the most noxious humors in the body, are ever - sucking in the most spiteful and malicious reports; and, as in some cities - there are certain ominous gates through which nothing passes but scavenger's - carts or the sledges of malefactors, so nothing goes in at their ears or out - of their mouths but obscene, tragical, and horrid relations. - - Howling and woe, as in a jail or hell, - Always infest the places where they dwell. - - -

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This noise is to them like the Sirens' song and the sweetest melody, the most - pleasant hearing in the world.

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Now this curiosity, being an affectation of knowledge in things concealed, - must needs proceed from a great degree of spite and envy. For men do not - usually hide, but ambitiously proclaim whatever is for their honor or - interest to be known; and therefore to pry into what is industriously covered can be for no other purpose than that - secret delight curious persons enjoy in the discovery of other men's - ills,—which is spite,—and the relief they gather thence, to ease themselves - under their tormenting resentment at another's prosperity,—which is - envy;—both which spring from that savage and brutal disposition which we - call ill-nature.

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But how ungrateful it is to mankind to have their evils enquired into appears - from hence; that some have chosen rather to die than disclose a secret - disease to their physician. Suppose then that Herophilus or Erasistratus, or - Aesculapius himself when he was upon earth, should have gone about from - house to house, enquiring whether any there had a fistula in ano or cancer - in utero to be cured. Although such a curiosity as this might in them seem - much more tolerable, from the charity of their design and the benefit - intended by their art; yet who would not rebuke the saucy officiousness of - that quack who should, unsent for, thus impudently pry into those privy - distempers which the modesty or perhaps the guilt of the patient would blush - or abhor to discover, though it were for the sake of a cure? But those that - are of this curious and busy humor cannot forbear searching into these, and - other ills too that are of a more secret nature; and—what makes the practice - the more exceedingly odious and detestable—the intent is not to remedy, but - expose them to the world. It is not ill taken, if the searchers and officers - of the customs do inspect goods openly imported, but only when, with a - design of being vexatious and troublesome, they rip up the unsuspected - packets of private passengers; and yet even this they are by law authorized - to do, and it is sometimes to their loss, if they do not. But curious and - meddlesome people will be ever enquiring into other men's affairs, without - leave or commission, though it be to the great neglect and damage of their - own.

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It is farther observable concerning this sort of men, how averse they are to - living long in the country, as being not able to endure the quiet and calm - of a retired solitude. But if by chance they take a short ramble to their - country-house, the main of their business there is more to enquire into - their neighbors' concerns than their own; that they may know how other men's - fruit-trees are blasted, the number of cattle they have lost, and what a - scanty harvest they are like to have, and how well their wine keeps; with - which impertinent remarks having filled their giddy brains, the worm wags, - and away they must to the town again. Now a true bred rustic, if he by - chance meet with any news from the city, presently turns his head another - way, and in his blunt language thus reflects upon the impertinence of it: - - - One can't at quiet eat, nor plough one's lond; - Zo much us country-voke they bear in hond - With tales, which idle rascals blow about, - How kings (and well, vhat then?) vall in and out. - - -

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But the busy cit hates the country, as a dull unfashionable thing, and void - of mischief; and therefore keeps himself to the town, that he may be among - the crowds that throng the courts, exchange, and wharfs, and pick up all the - idle stories. Here he goes about pumping, What news d'ye hear? Were not you - upon the exchange to-day, sir The city's in a very ticklish posture, what - d'ye think on't? In two or three hours' time we may be altogether by the - ears. If he's riding post, he will light off his horse, and even hug and - kiss a fellow that has a story to tell him; and stay never so long, till he - hears it out. But if any one upon demand shall answer, No news! he replies, - as in a passion, What, have you been neither at the exchange or market - to-day? Have you not been towards the court lately Have you not heard any - thing from those gentlemen that newly came out of Italy? It was (methinks) a - good piece of policy among the Locrians, that if - any person coning from abroad but once asked concerning news, he was - presently confined for his curiosity; for as cooks and fishmongers wish for - plenty in the commodities they trade with, so inquisitive people that deal - much in news are ever longing for innovations, alterations, variety of - action, or any thing that is mischievous and unlucky, that they may find - store of game for their restless ill-nature to hunt and prey upon. Charondas - also did well in prohibiting comedians by law from exposing any citizen upon - the stage, unless it were for adultery or this malignant sort of curiosity. - And indeed there is a near affinity between these two vices, for adultery is - nothing else but the curiosity of discovering another man's secret - pleasures, and the itch of knowing what is hidden; and curiosity is (as it - were) a rape and violence committed upon other people's privacies.

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And now as the accumulation of notions in the head usually begets - multiplicity of words,—for which reason Pythagoras thought fit to check the - too early loquacity of his scholars, by imposing on them five years' silence - from their first admission,—so the same curiosity that is thus inquisitive - to know is no less intemperate in talking too, and must needs be as - ill-spoken as it is ill-natured. And hence it is that curiosity does not - only become a restraint to the vices and follies of others, but is a - disappointment also to itself. For all mankind are exceeding shy of - inquisitive persons: no serious business is consulted of where they are; and - if they chance to surprise men in the negotiation of any affair, it is - presently laid aside as carefully as the housewife locks up her fish from - the cat; nor (if it be possible to avoid it) is any thing of moment said or - done in their company. But whatever is freely permitted to any other people - to see, hear, or talk of, is kept as a great secret from persons of this - busy impertinent disposition; and there is no man but would commit his - letters, papers, and writings to the care of a - servant or a stranger, rather than to an acquaintance or relation of this - busy and blabbing humor.

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By the great command which Bellerophon had over his curiosity, he resisted - the solicitations of a lustful woman, and (though it were to the hazard of - his life) abstained from opening the letters wherein he was designed to be - the messenger of his own destruction. For curiosity and adultery (as was - intimated before) are both vices of incontinence; only they are aggravated - by a peculiar degree of madness and folly, beyond what is found in most - other vices of this nature. And can there any thing be more sottish, than - for a man to pass by the doors of so many common prostitutes that are ready - to seize him in the streets, and to beleaguer the lodgings of some coy and - recluse female that is far more costly, and perhaps far less comely too, - than a hackney three-penny strumpet? But such is plainly the frensy of - curious persons, who, despising all those things that are of easy access and - unenvied enjoyment,— such as are the divertisements of the theatre, the - conversation of the ingenious, and the discourses of the learned,— must be - breaking open other men's letters, listening at their neighbors' doors, - peeping in at their windows, or whispering with their servants; a practice - which (as it deserves) is commonly dangerous, but ever extremely base and - ignominious.

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Now to dissuade inquisitive persons (as much as possible) from this sneaking - and most despicable humor, it would contribute much, if they would but - recollect and review all their past observations. For as Simonides, using at - certain times to open two chests he kept by him, found that wherein he put - rewards ever full, and the other appointed for thanks always empty; so, if - inquisitive people did but now and then look into their bag of news, they - would certainly be ashamed of that vain and foolish - curiosity which, with so much hazard and trouble to themselves, had been - gathering together such a confused heap of worthless and loathsome trash. If - a man, in reading over the writings of the ancients, should rake together - all the dross he could meet with, and collect into one volume all the - unfinished scraps of verse in Homer, the incongruous expressions in the - tragedians, or those obscenities of smutty Archilochus for which he was - scorned and pointed at, would not such a filthy scavenger of books well - deserve that curse of the tragedian, - - Pox on your taste! Must you, like lice and fleas, - Be always fed with scabs and nastiness? - - -

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But without this imprecation, the practice itself becomes its own punishment, - in the dishonest and unprofitable drudgery of amassing together such a - noisome heap of other men's vices and follies; a treasure much resembling - the city Poneropolis (or Rogue-town), so called by King Philip - after he had peopled it with a crew of rogues and vagabonds. For curious - people do so load their dirty brains with the ribaldry and solecisms of - other men's writings, as well as the defects and blemishes of their lives, - that there is not the least room left in their heads for one witty, - graceful, or ingenious thought.

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There is a sort of people at Rome who, being unaffected with any thing that - is beautiful and pretty, either in the works of art or nature, despise the - most curious pieces in painting or sculpture, and the fairest boys and girls - that are there exposed to sale, as not worth their money; therefore they - much frequent the monster-market, looking after people of distorted limbs - and preternatural shapes, of three eyes and pointed heads, and mongrels - - - Where kinds of unlike form oft blended be - Into one hideous deformity. - From the Theseus of - Euripides, Frag. 383. - - -

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All which are sights so loathsome, that they themselves would abhor them were they compelled often to - behold them. And if they who curiously enquire into those vicious - deformities and unlucky accidents that may be observed in the lives of other - men would only bind themselves to a frequent recollection of what they had - seen and heard, there would be found very little delight or advantage in - such ungrateful and melancholy reflections.

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Now since it is from the use and custom of intermeddling in the affairs of - other men that this perverse practice grows up into such a vicious habit, - therefore the best remedy thereof is, that beginning (as it were) at a - distance, and with such things as do less excite the itch of our curiosity, - we gradually bring ourselves to an utter desuetude of enquiring into or - being concerned at any of those things that do not pertain unto us. - Therefore let men first make trial of themselves in smaller and less - considerable matters. As for the purpose, why should it be thought such a - severe piece of self-denial for any man, as he passes by, to forbear reading - the inscriptions that are upon a monument or gravestone, or the letters that - are drawn on walls and sign-posts, if it were but considered that there is - nothing more, either for delight or benefit, to be learned thereby, but that - certain people had a desire to preserve the memory of their friends and - relations by engraving their names on brass or marble, or that some impudent - quack or rooking tradesman wants money, and knows no other way to draw men - to their shop or lodgings, but by decoying billets and the invitation of a - show-board? The taking notice of which and such like things may seem for the - present harmless; yet there is really a secret mischief wrought by it, while - men, suffering their minds to rove so inconsiderately at every thing they - see, are inured to a foolish curiosity in busying themselves about things - impertinent. For as skilful huntsmen do not permit their beagles to fling or - change, but lead them forth in couples, that their - noses may be kept sharp for their proper game, - - With scent most quick of nostrils after kind, - The tracks of beast so wild in chase to find; - - -

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so ought persons of an inquisitive temper to restrain the wanton excursions - of their curiosity, and confine it to observations of prudence and sobriety. - Thus the lion and eagle, which walk with their claws sheathed to keep them - always pointed for their prey, are an example of that discretion which - curious persons should imitate, by carefully preserving those noble - faculties of wit and understanding, which were made for useful and excellent - enquiries, from being dulled and debauched with low and sottish - speculations.

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The second remedy of this curiosity is that we accustom ourselves in passing - by not to peep in at other men's doors or windows, for in this case the hand - and eye are much alike guilty; and Xenocrates said, One may as well go as look into another man's house, because the - eye may reach what the hand cannot, and wander where the foot does not come. - And besides, it is neither genteel nor civil thus to gaze about. A well-bred - person will commonly discover very little that is either meet or delightful - to look on; but foul dishes perhaps lying about the floor, or wenches in - lazy or immodest postures, and nothing that is decent or in good order; but - as one said upon this occasion, - - For ought that's here worth seeing, friend, you may - Ev'n turn your prying look another way. - - -

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And yet laying aside this consideration of uncomely sights, this very staring - and glancing of the eyes to and fro implies such a levity of mind and so - great a defect in good manners, as must needs render the practice in itself - very clownish and contemptible. When Diogenes observed Dioxippus, a victor - in the Olympic games, twisting his neck as he sat - in his chariot, that he might take the better view of a fair damsel that - came to see the sport, Look (says he) what a worthy gamester goes there, - that even a woman can turn him which way she lists. But these busy-brained - people do so twist and turn themselves to every frivolous show, as if they - had acquired a verticity in their heads by their custom of gazing at all - things round about them. Now (methinks) it is by no means seemly, that the - sense which ought to behave itself as a handmaid to the soul (in doing its - errands faithfully, returning speedily, and keeping at home with submissive - and reserved modesty) should be suffered, like a wanton and ungovernable - servant, to be gadding abroad from her mistress, and straying about at her - pleasure. But this happens according to that of Sophocles, - - And then the Aenianian's colts disdain - Bridle and bit, nor will abide the rein. - Soph. - Electra, 724. - - -

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For so the senses, not exercised and well managed, will at every turn break - loose into wild excursions, and hurry reason along with them into the same - extravagance.

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It is said of Democritus, that he voluntarily put out his eyes by the - reflection of a burning-glass, that (as by the darkening of windows, - sometimes done for the same purpose) he might not by the allurements of - sense be called off from attending to his purely intellectual - contemplations. Although the story be false, yet this at least is true, that - those men who are most addicted to profound speculations do least of all - converse with impressions of sense. And therefore, to prevent that - interruption and disturbance which either noise or impertinent visits might - be to their philosophical enquiries, they placed their studies at some - distance from cities, and called the night Euphrone (from - εὔφρων, of good - understanding), thinking that its quiet - and stillness from all disturbances made it the fittest season for - meditation.

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Farther, to forbear mixing with a crowd of fellows that are quarrelling in - the market-place, or to sit still while the mad rabble are rioting in the - streets, or at least to get out of hearing of it, will not be very difficult - to any man that considers how little there is to be gained by intermeddling - with busy and unquiet people, and how great the certain advantage is of - bridling our curiosity, and bringing it under subjection to the commands of - reason. And thus, when by this more easy discipline a man hath acquired some - power over himself, exercises of greater difficulty are to be attempted; as, - for instance, to forbear the theatre upon the tempting fame of some new and - much applauded play; to resist the importunity of a friend that invites thee - to a ball, an entertainment at the tavern, or a concert of music; and not to - be transported if thou chance at a distance to hear the din at a - race-course, or the noise at the circus. For as Socrates advises well, that - men should abstain from tasting those meats and drinks which, by their - exquisite pleasantness, tempt the palate to exceed the sober measures of - thirst and hunger, so are all those oblectations of the ear and eye to be - avoided which are apt to entice men into impertinence or extravagance. When - Araspes had commended the fair Panthea to Cyrus, as a beauty worth his - admiration, he replied: For that very reason I will not see her, lest, if by - thy persuasion I should see her but once, she herself might persuade me to - see her often, and spend more time with her than would be for the advantage - of my own affairs. So Alexander, upon like consideration, would not trust - his eyes in the presence of the beautiful queen of Persia, but kept himself - out of the reach of her charms, and treated only with her aged mother. But - we, alas! (that no opportunity may be lost of doing ourselves all the mischief we can by our curiosity) cannot - forbear prying into sedans and coaches, or gazing at the windows or peeping - under the balconies, where women are; nay, we must be staring about from the - house-top, to spy out all occasions of our ruin, and are all the while so - sottishly inconsiderate as to apprehend no danger from giving such a - boundless license to our wandering eyes.

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Now as, in point of justice and honesty, it conduces much to prevent our - defrauding and overreaching other men if we now and then in smaller matters - voluntarily abate somewhat of our strict dues, and as it is a means to keep - men chaste and continent to all other women if they sometimes forbear the - lawful enjoyment of their own wives, so will these excesses of curiosity be - cured by the same restraints, if, instead of enquiring into what concerns - other men, we can prevail with ourselves so far as not to hear or see all - that is done in our own houses, nor to listen to every thing that may be - told us concerning ourselves or our private affairs. Oedipus by his - curiosity fell into great mischief; for, being of a parentage to himself - unknown and now at Corinth where he was a stranger, he went about asking - questions concerning himself, and lighting on Laius he slew him; and then by - the marriage of the queen, who was his own mother, he obtained the - government. Not contented with the thoughts of being thus happy, he must - needs once more (against all the persuasions of his wife) be enquiring - concerning himself; when, meeting with an old man that was privy to the - whole contrivance, he pressed him earnestly to reveal the secret. And when - he now began to suspect the worst, the old man cried out, Alas! So sad a tale to tell I dread; -

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but he, burning with impatience of knowing all, replied, And I to hear 't: but yet it must be said.Soph. Oed. Tyr. - 1169 and 1170. - -

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Thus oddly mixed with pain and pleasure is this restless itch of curiosity, - that, like a healing wound, will hazard the loss of blood rather than want - the seeming ease of being rubbed and scratched. But such as either by good - nature or good discipline are free from this disease, and have experienced - the invaluable felicity of a calm and undisturbed spirit, will rather - rejoice in being ignorant than desire to be informed of the wickedness and - the miseries that are in the world, and will sit down well satisfied in this - opinion, How sage and wise art thou, oblivion!Eurip. Orestes, - 213. - -

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Wherefore, as a farther help to check the impatience of our curiosity, it - will contribute much to practise such acts of abstinence as these. If a - letter be brought thee, lay it aside for some time before thou read it; and - do not (as many do) eagerly fall upon the seal with tooth and nail, as soon - as ever it comes to thy hands, as if it were scarce possible to open it with - sufficient speed; when a messenger returns, do not hastily rise up and run - towards him, as if thou couldst not hear what he had to say time enough; and - if any one makes an offer to tell thee something that is new, say that thou - hadst rather it were good and useful.

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When, at a public dissertation I sometime made at Rome, Rusticus (who - afterwards perished by the mere envy of Domitian) was one of my auditors, a - messenger comes suddenly in with an express from Caesar; upon which, when I - offered to be silent till he had perused the paper, he desired me to - proceed, nor would so much as look into it till the discourse was ended and - the audience dismissed; all that were present much admiring the gravity of - the man In great persons, whose power encourages them to greater - licentiousness, this vicious curiosity is hardly curable; for when it is - arrived in them to the consistence of an invetcrate - habit, they will never undergo those previous restraints upon their outward - actions which are necessary to destroy the evil habit within them. For such - as are thus inured will be breaking up other men's letters, intruding upon - the privacies of their friends, making bold enquiries into the unfathomable - mysteries of religion, profaning sacred places and holy offices by their - coming where and doing what they ought not, and even prying into the most - secret acts and discourses of princes; all or any of which odious practices - it will be hard for any one after long custom to forbear, but especially for - great persons.

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And indeed princes themselves—who are concerned to have as particular - knowledge of all things as they can, and to whom it is in some sort - necessary for the ends of government to maintain spies and intelligencers - about them—are yet usually hated for nothing more than their retaining this - lewd sort of people in quality of eavesdroppers of state and public - informers. The first that employed this kind of officers was Darius in his - younger years, when he could not confide in himself nor durst trust any one - else. The Sicilian tyrants afterwards planted them in Syracuse; but upon a - revolution that happened there, the people first fell upon these informers, - and destroyed them without mercy. Of near affinity with these are common - accusers, which, from a particular occasion imported in the word, were - called sycophants, fig-blabbers; because, upon the prohibited exportation of - that fruit, they became informers against those that broke this order. Much - the like sort of people were those at Athens, where a dearth of grain - happened and the corn-sellers were commanded to bring out their stores for - public sale; and those that went about listening at the mills and prying - into granaries, that they might find matter of information against - offenders, were thence called aliterians or (if you please) mill-clackers. - Which consideration, superadded to the rest that has been said, is enough to render this sort of malignant curiosity - extremely execrable, and to be highly abhorred and most carefully avoided by - every man who would desire, for mere reputation's sake, not to be ranked - among that profligate crew of villains which are looked upon as the most - detestable of all mankind.

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IF a dwelling-house, by reason of its ill situation or contrivance, be not commodiously light and airy, or too much exposed to ill weather and unhealthy, it is most advisable entirely to quit such a habitation, unless perhaps, through continuance of time, neighborhood of friends, or any other endearing circumstance, a man should become much wedded to the place; in which case it may be possible, by the alteration of windows and new placing of doors and staircases, either to remove or to lessen these inconveniences. By such like remedies, even whole cities have been much amended and improved both as to health and pleasantness; and it is said of the place of my nativity particularly, that, while it once lay open to the western winds, and to the beams of the declining sun streaming over the top of Parnassus, it was by Chaeron turned toward the east; but it is thought that Empedocles the naturalist secured that whole region round about from the pestilence, by closing up the rift of a certain mountain, from whence a contagious southerly damp breathed forth upon the flat of that country. And now, since there are several noxious qualities and distempered passions that lurk within the body too, which is the more immediate habitation of the soul,—and which, like the dark and tempestuous weather that is with out, do cloud and disturb it,—therefore the like method which has been observed in curing the defects and annoyances of an ill-contrived and unhealthy dwelling may be followed here, in rendering the body a more commodious, serviceable, and delightful mansion for the soul. Wherein that it may enjoy its desired calmness and serenity, it will conduce beyond all other expedients whatsoever, that those blind, tumultuous, and extravagant passions should be expelled or extinguished utterly; or, if that cannot be, yet that they be so far reduced and moderated, and so prudently applied and accommodated to their proper objects, that the mischief and disorder of them (at least) may be removed.

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Among these may deservedly be accounted that sort of curiosity, which, by its studious prying into the evils of mankind, seems to be a distemper of envy and ill-nature. Why envious wretch, with such a piercing ray, Blind to thine own, dost others’ faults survey? If the knowledge of ill can reward the industrious search with so much delight and pleasure, turn the point of thy curiosity upon thyself and thine own affairs, and thou shalt within doors find matter enough for the most laborious enquiries, plentiful as Water in Aliso’s stream, or leaves about the oak. So vast a heap of offences shalt thou find in thy own conversation, such variety of perturbations in thy soul, and manifold failures in thy duty. To take a distinct and orderly survey of all which, that of Xenophon will be good direction, who said, that it was the manner of discreet housekeepers to place their weapons of war, utensils for the kitchen, instruments of husbandry, and furniture for religious and sacred services, each in several and proper repositories. So every man that would make an exact enquiry into and take a just account of himself, should first make a particular search into the several mischiefs that proceed from each passion within him, whether it be envy or jealousy, covetousness or cowardice, or any other vicious inclination; and then distribute and range them all (as it were) into distinct apartments.

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This done, make thy reviews upon them with the most accurate inspection, so that nothing may divert thee from the severest scrutiny; obstruct every prospect that looks towards thy neighbors’ quarters, and close up all those avenues which may lead thee to any foreign curiosity; become an eavesdropper to thine own house, listen to the whispers of thine own walls, and observe those secret arts of the female closet, the close intrigues of the parlor, and the treacherous practices of thy servants, which thy own windows will discover to thee. Here this inquisitive and busy disposition may find an employment that will be of use and advantage, and is neither ill-natured nor impertinent; while every man shall call himself to this strict examination: Where have I err’d? What have I said, or done? What duty, when, and how have I foregone?

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But now, as the poets feign concerning Lamia, that upon her going to bed she lays aside her eyes among the attirements of her dressing-box, and is at home for the most part blind and drowsy too, and puts on her eyes only when she goes abroad a gadding; so it is with most men, who, through a kind of an affected ignorance and artificial blindness, commonly blunder and stumble at their own threshold, are the greatest strangers to their own personal defects, and of all others least familiarly acquainted with their own domestic ills and follies. But when they look abroad, their sight is sharpened with all the watchful and laborious curiosity imaginable, which serves as deforming spectacles to an evil eye, that is already envenomed by the malignity of a worse nature.

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And hence it is, that a person of this busy meddlesome disposition is a greater friend to them he hates than to himself; for overlooking his own concerns, through his being so heedfully intent on those of other men, he reproves and exposes their miscarriages, admonishes them of the errors and follies they ought to correct, and affrights them into greater caution for the future; so that not only the careless and unwary, but even the more sober and prudent persons, may gain no small advantage from the im pertinence and ill-nature of inquisitive people.

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It was a remarkable instance of the prudence of Ulysses, that, going into the regions of departed souls, he would not exchange so much as one word with his mother there till he had first obtained an answer from the oracle and despatched the business he came about; and then, turning to her, he afforded some small time for a few impertinent questions about the other women upon the place, asking which was Tyro, and which the fair Chloris, and concerning the unfortunate Epicasta, why, Noosed to a lofty beam, she would suspended die.Odyss. XI. 278. But we through extreme sloth and ignorance, being stupidly careless of our own affairs, must be idly spending our time and talk either about our neighbor’s pedigree, how that such a one had a tapster for his grandfather, and that his grandmother was a laundress; or that another owes three or four talents, and is not able to pay the interest. Nay, and such trivial stuff as this we busy ourselves about,—where such a man’s wife has been all this while; and what it was, that this and the other fellow have been talking of in a corner. But the wise Socrates employed his curiosity to better purpose, when he went about enquiring by what excellent precepts Pythagoras obtained so great authority among his followers; and Aristippus, meeting Ischomachus at the Olympic games, asked him what those notions were with which Socrates had so powerfully charmed the minds of his young scholars; upon the slight information whereof, he was so passionately inflamed with a desire of going to Athens, that he grew pale and lean, and almost languished till he came to drink of the fountain itself, and had been acquainted with the person of Socrates, and more fully learned that philosophy of his, the design of which was to teach men how to discover their own ills and apply proper remedies to them.

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But to some sort of men their own life and actions would appear the most unpleasant spectacle in the world, and therefore they fly from the light of their conscience, and cannot bear the torture of one reflecting thought upon themselves; for when the soul, being once defiled with all manner of wickedness, is scared at its own hideous deformity, it endeavors to run from itself, and ranging here and there, it pampers its own malignity with malicious speculations on the ills of others.

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It is observed of the lien that, loathing the plenty of meat that is cast before her on a clean floor, she will be scratching in a hole or spurning the dunghill, in search of one single musty grain. So these over-busy people, neglecting such obvious and common things into which any man may enquire and talk of without offence, cannot be satisfied unless they rake into the private and concealed evils of every family in the neighborhood. It was smartly said by the Egyptian, who, being asked what it was he carried so closely, replied, it was therefore covered that it might be secret. Which answer will serve to check the curiosity of those impertinent men who will be always peeping into the privacies of others; for assuredly there is nothing usually more concealed than what is too foul to be seen; nor would it be kept so close, were it either fit or safe it should be known. Without knocking at the door, it is great rudeness to enter another’s house, and therefore in former times were rappers fitted to the gates, that by the noise thereof notice might be given to the family; for the same purpose are porters appointed now, lest, a stranger coming in unawares, the mistress or daughter of the family might be surprised busy or undressed, or a servant be seen under correction, or the maids be overheard in the heat of their scolding. But a person of this prying busy temper, who would disdain the being invited to a sober and well-governed house, will yet even forcibly intrude himself as a spy into the indecencies of private families; and he pries into those very things which locks, bolts, and doors were intended to secure from common view, for no other end but to discover them to all the world. Aristo said that those winds were the most troublesome which blew up one’s garments and exposed one’s nakedness; but these inquisitive people deprive us of all the shelter or security of walls and doors, and like the wanton air, which pervades the veil and steals through the closest guards of virgin modesty, they insinuate into those divertisements which are hidden in the retirements of the night, and strip men even to their very skin.

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So that—as it is merrily said by the comedian concerning Cleon, that his hands were in Aetolia, and his soul in ThieftownAristophanes, Knights, 79.—the hands and feet, eyes and thoughts of inquisitive persons are straggling about in many places at once. Neither the mansions of the great, nor the cottages of the poor, nor the privy chambers of princes, nor the recesses of the nuptial alcove, can escape the search of their curiosity; they are familiar to the affairs of strangers, and will be prying into the darkest mysteries of state, although it be to the manifest peril of their being ruined by it. For as to him that will be curiously examining the virtues of medicinal herbs, the unwary taste of a venomous plant conveys a deleterious impression upon the brain, before its noxious quality can be discerned by the palate; so they that boldly pry into the ills of great persons usually meet with their own destruction, sooner than they can discover the dangerous secret they enquire after. And so it happens that, when the rashly curious eye, not contented to expatiate in the free and boundless region of reflected light, will be gazing at the imperial seat of brightness, it becomes a sacrifice to the burning rays, and straight sinks down in penal darkness.

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It was therefore well said by Philippides the comedian, who, being asked by King Lysimachus what he desired might be imparted to him, replied, Any thing but a secret. And indeed, those things in the courts of princes that are most pleasant in themselves and most delightful to be known,—such as balls, magnificent entertainments, and all the shows of pomp and greatness,—are exposed to common view, nor do they ever hide those divertisements and enjoyments which are the attendants of a prosperous estate; but in what cases soever they seem reserved,—as when they are conceiving some high displeasure, or contriving the methods of a revenge, or raging under a fit of jealousy, or suspicious of the disloyal practices of their children, or dubious concerning the treachery of a favorite,—come not near nor intermeddle, for every thing is of a dreadful aspect and of very dangerous access that is thus concealed. Fly from so black a cloud, whose darkness condenses into a tempest; and it will be time enough, when its fury breaks forth with flash and thunder, for thee to observe upon whose head the mischief falls.

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But to avoid the danger of this curiosity, divert thy thoughts to more safe and delightful enquiries; survey the wonders of nature in the heavens, earth, the sea, and air; in which thou hast a copious choice of materials for the more sublime, as well as the more easy and obvious contemplations. If thy more piercing wit aspires to the noblest enquiries, consider the greater luminary in its diurnal motion, in what part of heaven its morning beams are kindled, and where those chambers of the night are placed which entertain its declining lustre. View the moon in all her changes, the just representation of human vicissitudes, and learn the causes that destroy and then restore her brightness:— How from an infant-spark sprung out of night, She swells into a perfect globe of light; And soon her beauties thus repaired die, Wasting into their first obscurity.From Sophocles, Frag. 786.

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These are indeed the great secrets of Nature, whose depth may perhaps amaze and discourage thy enquiries. Search therefore into things more obvious,—why the fruits of plants are shaped into such variety of figures; why some are clothed with the verdure of a perennial spring, and others, which sometime were no less fresh and fair, like hasty spendthrifts, lavish away the bounty of Heaven in one summer’s gayety, and stand naked to the succeeding frosts. But such harmless speculations will perchance affect thee little, and it may be thou hast that malignity in thy temper which, like venomous beasts that cannot live out of stink and putrefaction, must be ever preying upon the follies and miseries of mankind. Peruse therefore the histories of the world, wherein thou shalt find such vast heaps of wickedness and mischiefs, made up of the downfalls and sudden deaths of great men,See Aeschylus, Suppliants, 937. the rapes and defilements of women, the treacheries of servants, the falseness of friends, the arts of poisoning, the fatal effects of envy and jealousy, the ruin of families, dethroning of princes, with many other such direful occurrences as may not only delight and satisfy, but even cloy and nauseate thy ill-natured curiosity.

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But neither (as it appears) are such antiquated evils any agreeable entertainment to people of this perverse disposition; they hearken most to modern tragedies, and such doleful accidents as may be grateful as well for the novelty as the horror of the relation. All pleasant and cheerful converse is irksome to them; so that if they happen into a company that are talking of weddings, the solemnities of sacred rites, or pompous processions, they make as though they heard not, or, to divert and shorten the discourse, will pretend they knew as much before. Yet, if any one should relate how such a wench had a child before the time, or that a fellow was caught with another man’s wife, or that certain people were at law with each other, or that there was an unhappy difference between near relations, he no longer sits unconcerned or minds other things, but With ears pricked up, he listens. What, and when, And how, he asks; pray say, let’s hear’t again! And indeed, that proverbial saying, Ill news goes quick and far, was occasioned chiefly by these busy ill-natured men, who very unwillingly hear or talk of any ting else. For their ears, like cupping-glasses that attract the most noxious humors in the body, are ever sucking in the most spiteful and malicious reports; and, as in some cities there are certain ominous gates through which nothing passes but scavenger’s carts or the sledges of malefactors, so nothing goes in at their ears or out of their mouths but obscene, tragical, and horrid relations. Howling and woe, as in a jail or hell, Always infest the places where they dwell. This noise is to them like the Sirens’ song and the sweetest melody, the most pleasant hearing in the world.

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Now this curiosity, being an affectation of knowledge in things concealed, must needs proceed from a great degree of spite and envy. For men do not usually hide, but ambitiously proclaim whatever is for their honor or interest to be known; and therefore to pry into what is industriously covered can be for no other purpose than that secret delight curious persons enjoy in the discovery of other men’s ills,—which is spite,—and the relief they gather thence, to ease themselves under their tormenting resentment at another’s prosperity,—which is envy;—both which spring from that savage and brutal disposition which we call ill-nature.

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But how ungrateful it is to mankind to have their evils enquired into appears from hence; that some have chosen rather to die than disclose a secret disease to their physician. Suppose then that Herophilus or Erasistratus, or Aesculapius himself when he was upon earth, should have gone about from house to house, enquiring whether any there had a fistula in ano or cancer in utero to be cured. Although such a curiosity as this might in them seem much more tolerable, from the charity of their design and the benefit intended by their art; yet who would not rebuke the saucy officiousness of that quack who should, unsent for, thus impudently pry into those privy distempers which the modesty or perhaps the guilt of the patient would blush or abhor to discover, though it were for the sake of a cure? But those that are of this curious and busy humor cannot forbear searching into these, and other ills too that are of a more secret nature; and—what makes the practice the more exceedingly odious and detestable—the intent is not to remedy, but expose them to the world. It is not ill taken, if the searchers and officers of the customs do inspect goods openly imported, but only when, with a design of being vexatious and troublesome, they rip up the unsuspected packets of private passengers; and yet even this they are by law authorized to do, and it is sometimes to their loss, if they do not. But curious and meddlesome people will be ever enquiring into other men’s affairs, without leave or commission, though it be to the great neglect and damage of their own.

It is farther observable concerning this sort of men, how averse they are to living long in the country, as being not able to endure the quiet and calm of a retired solitude. But if by chance they take a short ramble to their country-house, the main of their business there is more to enquire into their neighbors’ concerns than their own; that they may know how other men’s fruit-trees are blasted, the number of cattle they have lost, and what a scanty harvest they are like to have, and how well their wine keeps; with which impertinent remarks having filled their giddy brains, the worm wags, and away they must to the town again. Now a true bred rustic, if he by chance meet with any news from the city, presently turns his head another way, and in his blunt language thus reflects upon the impertinence of it: One can’t at quiet eat, nor plough one’s lond; Zo much us country-voke they bear in hond With tales, which idle rascals blow about, How kings (and well, vhat then?) vall in and out.

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But the busy cit hates the country, as a dull unfashionable thing, and void of mischief; and therefore keeps himself to the town, that he may be among the crowds that throng the courts, exchange, and wharfs, and pick up all the idle stories. Here he goes about pumping, What news d’ye hear? Were not you upon the exchange to-day, sir The city’s in a very ticklish posture, what d’ye think on’t? In two or three hours’ time we may be altogether by the ears. If he’s riding post, he will light off his horse, and even hug and kiss a fellow that has a story to tell him; and stay never so long, till he hears it out. But if any one upon demand shall answer, No news! he replies, as in a passion, What, have you been neither at the exchange or market to-day? Have you not been towards the court lately Have you not heard any thing from those gentlemen that newly came out of Italy? It was (methinks) a good piece of policy among the Locrians, that if any person coning from abroad but once asked concerning news, he was presently confined for his curiosity; for as cooks and fishmongers wish for plenty in the commodities they trade with, so inquisitive people that deal much in news are ever longing for innovations, alterations, variety of action, or any thing that is mischievous and unlucky, that they may find store of game for their restless ill-nature to hunt and prey upon. Charondas also did well in prohibiting comedians by law from exposing any citizen upon the stage, unless it were for adultery or this malignant sort of curiosity. And indeed there is a near affinity between these two vices, for adultery is nothing else but the curiosity of discovering another man’s secret pleasures, and the itch of knowing what is hidden; and curiosity is (as it were) a rape and violence committed upon other people’s privacies.

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And now as the accumulation of notions in the head usually begets multiplicity of words,—for which reason Pythagoras thought fit to check the too early loquacity of his scholars, by imposing on them five years’ silence from their first admission,—so the same curiosity that is thus inquisitive to know is no less intemperate in talking too, and must needs be as ill-spoken as it is ill-natured. And hence it is that curiosity does not only become a restraint to the vices and follies of others, but is a disappointment also to itself. For all mankind are exceeding shy of inquisitive persons: no serious business is consulted of where they are; and if they chance to surprise men in the negotiation of any affair, it is presently laid aside as carefully as the housewife locks up her fish from the cat; nor (if it be possible to avoid it) is any thing of moment said or done in their company. But whatever is freely permitted to any other people to see, hear, or talk of, is kept as a great secret from persons of this busy impertinent disposition; and there is no man but would commit his letters, papers, and writings to the care of a servant or a stranger, rather than to an acquaintance or relation of this busy and blabbing humor.

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By the great command which Bellerophon had over his curiosity, he resisted the solicitations of a lustful woman, and (though it were to the hazard of his life) abstained from opening the letters wherein he was designed to be the messenger of his own destruction. For curiosity and adultery (as was intimated before) are both vices of incontinence; only they are aggravated by a peculiar degree of madness and folly, beyond what is found in most other vices of this nature. And can there any thing be more sottish, than for a man to pass by the doors of so many common prostitutes that are ready to seize him in the streets, and to beleaguer the lodgings of some coy and recluse female that is far more costly, and perhaps far less comely too, than a hackney three-penny strumpet? But such is plainly the frensy of curious persons, who, despising all those things that are of easy access and unenvied enjoyment,— such as are the divertisements of the theatre, the conversation of the ingenious, and the discourses of the learned,— must be breaking open other men’s letters, listening at their neighbors’ doors, peeping in at their windows, or whispering with their servants; a practice which (as it deserves) is commonly dangerous, but ever extremely base and ignominious.

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Now to dissuade inquisitive persons (as much as possible) from this sneaking and most despicable humor, it would contribute much, if they would but recollect and review all their past observations. For as Simonides, using at certain times to open two chests he kept by him, found that wherein he put rewards ever full, and the other appointed for thanks always empty; so, if inquisitive people did but now and then look into their bag of news, they would certainly be ashamed of that vain and foolish curiosity which, with so much hazard and trouble to themselves, had been gathering together such a confused heap of worthless and loathsome trash. If a man, in reading over the writings of the ancients, should rake together all the dross he could meet with, and collect into one volume all the unfinished scraps of verse in Homer, the incongruous expressions in the tragedians, or those obscenities of smutty Archilochus for which he was scorned and pointed at, would not such a filthy scavenger of books well deserve that curse of the tragedian, Pox on your taste! Must you, like lice and fleas, Be always fed with scabs and nastiness? But without this imprecation, the practice itself becomes its own punishment, in the dishonest and unprofitable drudgery of amassing together such a noisome heap of other men’s vices and follies; a treasure much resembling the city Poneropolis (or Rogue-town), so called by King Philip after he had peopled it with a crew of rogues and vagabonds. For curious people do so load their dirty brains with the ribaldry and solecisms of other men’s writings, as well as the defects and blemishes of their lives, that there is not the least room left in their heads for one witty, graceful, or ingenious thought.

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There is a sort of people at Rome who, being unaffected with any thing that is beautiful and pretty, either in the works of art or nature, despise the most curious pieces in painting or sculpture, and the fairest boys and girls that are there exposed to sale, as not worth their money; therefore they much frequent the monster-market, looking after people of distorted limbs and preternatural shapes, of three eyes and pointed heads, and mongrels Where kinds of unlike form oft blended be Into one hideous deformity.From the Theseus of Euripides, Frag. 383. All which are sights so loathsome, that they themselves would abhor them were they compelled often to behold them. And if they who curiously enquire into those vicious deformities and unlucky accidents that may be observed in the lives of other men would only bind themselves to a frequent recollection of what they had seen and heard, there would be found very little delight or advantage in such ungrateful and melancholy reflections.

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Now since it is from the use and custom of intermeddling in the affairs of other men that this perverse practice grows up into such a vicious habit, therefore the best remedy thereof is, that beginning (as it were) at a distance, and with such things as do less excite the itch of our curiosity, we gradually bring ourselves to an utter desuetude of enquiring into or being concerned at any of those things that do not pertain unto us. Therefore let men first make trial of themselves in smaller and less considerable matters. As for the purpose, why should it be thought such a severe piece of self-denial for any man, as he passes by, to forbear reading the inscriptions that are upon a monument or gravestone, or the letters that are drawn on walls and sign-posts, if it were but considered that there is nothing more, either for delight or benefit, to be learned thereby, but that certain people had a desire to preserve the memory of their friends and relations by engraving their names on brass or marble, or that some impudent quack or rooking tradesman wants money, and knows no other way to draw men to their shop or lodgings, but by decoying billets and the invitation of a show-board? The taking notice of which and such like things may seem for the present harmless; yet there is really a secret mischief wrought by it, while men, suffering their minds to rove so inconsiderately at every thing they see, are inured to a foolish curiosity in busying themselves about things impertinent. For as skilful huntsmen do not permit their beagles to fling or change, but lead them forth in couples, that their noses may be kept sharp for their proper game, With scent most quick of nostrils after kind, The tracks of beast so wild in chase to find; so ought persons of an inquisitive temper to restrain the wanton excursions of their curiosity, and confine it to observations of prudence and sobriety. Thus the lion and eagle, which walk with their claws sheathed to keep them always pointed for their prey, are an example of that discretion which curious persons should imitate, by carefully preserving those noble faculties of wit and understanding, which were made for useful and excellent enquiries, from being dulled and debauched with low and sottish speculations.

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The second remedy of this curiosity is that we accustom ourselves in passing by not to peep in at other men’s doors or windows, for in this case the hand and eye are much alike guilty; and Xenocrates said, One may as well go as look into another man’s house, because the eye may reach what the hand cannot, and wander where the foot does not come. And besides, it is neither genteel nor civil thus to gaze about. A well-bred person will commonly discover very little that is either meet or delightful to look on; but foul dishes perhaps lying about the floor, or wenches in lazy or immodest postures, and nothing that is decent or in good order; but as one said upon this occasion, For ought that’s here worth seeing, friend, you may Ev’n turn your prying look another way. And yet laying aside this consideration of uncomely sights, this very staring and glancing of the eyes to and fro implies such a levity of mind and so great a defect in good manners, as must needs render the practice in itself very clownish and contemptible. When Diogenes observed Dioxippus, a victor in the Olympic games, twisting his neck as he sat in his chariot, that he might take the better view of a fair damsel that came to see the sport, Look (says he) what a worthy gamester goes there, that even a woman can turn him which way she lists. But these busy-brained people do so twist and turn themselves to every frivolous show, as if they had acquired a verticity in their heads by their custom of gazing at all things round about them. Now (methinks) it is by no means seemly, that the sense which ought to behave itself as a handmaid to the soul (in doing its errands faithfully, returning speedily, and keeping at home with submissive and reserved modesty) should be suffered, like a wanton and ungovernable servant, to be gadding abroad from her mistress, and straying about at her pleasure. But this happens according to that of Sophocles, And then the Aenianian’s colts disdain Bridle and bit, nor will abide the rein.Soph. Electra, 724. For so the senses, not exercised and well managed, will at every turn break loose into wild excursions, and hurry reason along with them into the same extravagance.

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It is said of Democritus, that he voluntarily put out his eyes by the reflection of a burning-glass, that (as by the darkening of windows, sometimes done for the same purpose) he might not by the allurements of sense be called off from attending to his purely intellectual contemplations. Although the story be false, yet this at least is true, that those men who are most addicted to profound speculations do least of all converse with impressions of sense. And therefore, to prevent that interruption and disturbance which either noise or impertinent visits might be to their philosophical enquiries, they placed their studies at some distance from cities, and called the night Euphrone (from εὔφρων, of good understanding), thinking that its quiet and stillness from all disturbances made it the fittest season for meditation.

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Farther, to forbear mixing with a crowd of fellows that are quarrelling in the market-place, or to sit still while the mad rabble are rioting in the streets, or at least to get out of hearing of it, will not be very difficult to any man that considers how little there is to be gained by intermeddling with busy and unquiet people, and how great the certain advantage is of bridling our curiosity, and bringing it under subjection to the commands of reason. And thus, when by this more easy discipline a man hath acquired some power over himself, exercises of greater difficulty are to be attempted; as, for instance, to forbear the theatre upon the tempting fame of some new and much applauded play; to resist the importunity of a friend that invites thee to a ball, an entertainment at the tavern, or a concert of music; and not to be transported if thou chance at a distance to hear the din at a race-course, or the noise at the circus. For as Socrates advises well, that men should abstain from tasting those meats and drinks which, by their exquisite pleasantness, tempt the palate to exceed the sober measures of thirst and hunger, so are all those oblectations of the ear and eye to be avoided which are apt to entice men into impertinence or extravagance. When Araspes had commended the fair Panthea to Cyrus, as a beauty worth his admiration, he replied: For that very reason I will not see her, lest, if by thy persuasion I should see her but once, she herself might persuade me to see her often, and spend more time with her than would be for the advantage of my own affairs. So Alexander, upon like consideration, would not trust his eyes in the presence of the beautiful queen of Persia, but kept himself out of the reach of her charms, and treated only with her aged mother. But we, alas! (that no opportunity may be lost of doing ourselves all the mischief we can by our curiosity) cannot forbear prying into sedans and coaches, or gazing at the windows or peeping under the balconies, where women are; nay, we must be staring about from the house-top, to spy out all occasions of our ruin, and are all the while so sottishly inconsiderate as to apprehend no danger from giving such a boundless license to our wandering eyes.

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Now as, in point of justice and honesty, it conduces much to prevent our defrauding and overreaching other men if we now and then in smaller matters voluntarily abate somewhat of our strict dues, and as it is a means to keep men chaste and continent to all other women if they sometimes forbear the lawful enjoyment of their own wives, so will these excesses of curiosity be cured by the same restraints, if, instead of enquiring into what concerns other men, we can prevail with ourselves so far as not to hear or see all that is done in our own houses, nor to listen to every thing that may be told us concerning ourselves or our private affairs. Oedipus by his curiosity fell into great mischief; for, being of a parentage to himself unknown and now at Corinth where he was a stranger, he went about asking questions concerning himself, and lighting on Laius he slew him; and then by the marriage of the queen, who was his own mother, he obtained the government. Not contented with the thoughts of being thus happy, he must needs once more (against all the persuasions of his wife) be enquiring concerning himself; when, meeting with an old man that was privy to the whole contrivance, he pressed him earnestly to reveal the secret. And when he now began to suspect the worst, the old man cried out, Alas! So sad a tale to tell I dread; but he, burning with impatience of knowing all, replied, And I to hear ’t: but yet it must be said.Soph. Oed. Tyr. 1169 and 1170.

Thus oddly mixed with pain and pleasure is this restless itch of curiosity, that, like a healing wound, will hazard the loss of blood rather than want the seeming ease of being rubbed and scratched. But such as either by good nature or good discipline are free from this disease, and have experienced the invaluable felicity of a calm and undisturbed spirit, will rather rejoice in being ignorant than desire to be informed of the wickedness and the miseries that are in the world, and will sit down well satisfied in this opinion, How sage and wise art thou, oblivion!Eurip. Orestes, 213.

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Wherefore, as a farther help to check the impatience of our curiosity, it will contribute much to practise such acts of abstinence as these. If a letter be brought thee, lay it aside for some time before thou read it; and do not (as many do) eagerly fall upon the seal with tooth and nail, as soon as ever it comes to thy hands, as if it were scarce possible to open it with sufficient speed; when a messenger returns, do not hastily rise up and run towards him, as if thou couldst not hear what he had to say time enough; and if any one makes an offer to tell thee something that is new, say that thou hadst rather it were good and useful.

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When, at a public dissertation I sometime made at Rome, Rusticus (who afterwards perished by the mere envy of Domitian) was one of my auditors, a messenger comes suddenly in with an express from Caesar; upon which, when I offered to be silent till he had perused the paper, he desired me to proceed, nor would so much as look into it till the discourse was ended and the audience dismissed; all that were present much admiring the gravity of the man In great persons, whose power encourages them to greater licentiousness, this vicious curiosity is hardly curable; for when it is arrived in them to the consistence of an invetcrate habit, they will never undergo those previous restraints upon their outward actions which are necessary to destroy the evil habit within them. For such as are thus inured will be breaking up other men’s letters, intruding upon the privacies of their friends, making bold enquiries into the unfathomable mysteries of religion, profaning sacred places and holy offices by their coming where and doing what they ought not, and even prying into the most secret acts and discourses of princes; all or any of which odious practices it will be hard for any one after long custom to forbear, but especially for great persons.

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And indeed princes themselves—who are concerned to have as particular knowledge of all things as they can, and to whom it is in some sort necessary for the ends of government to maintain spies and intelligencers about them—are yet usually hated for nothing more than their retaining this lewd sort of people in quality of eavesdroppers of state and public informers. The first that employed this kind of officers was Darius in his younger years, when he could not confide in himself nor durst trust any one else. The Sicilian tyrants afterwards planted them in Syracuse; but upon a revolution that happened there, the people first fell upon these informers, and destroyed them without mercy. Of near affinity with these are common accusers, which, from a particular occasion imported in the word, were called sycophants, fig-blabbers; because, upon the prohibited exportation of that fruit, they became informers against those that broke this order. Much the like sort of people were those at Athens, where a dearth of grain happened and the corn-sellers were commanded to bring out their stores for public sale; and those that went about listening at the mills and prying into granaries, that they might find matter of information against offenders, were thence called aliterians or (if you please) mill-clackers. Which consideration, superadded to the rest that has been said, is enough to render this sort of malignant curiosity extremely execrable, and to be highly abhorred and most carefully avoided by every man who would desire, for mere reputation’s sake, not to be ranked among that profligate crew of villains which are looked upon as the most detestable of all mankind.

 diff --git a/data/tlg0007/tlg102/tlg0007.tlg102.perseus-grc1.tracking.json b/data/tlg0007/tlg102/tlg0007.tlg102.perseus-grc1.tracking.json deleted file mode 100644 index 6aea0ee2a..000000000 --- a/data/tlg0007/tlg102/tlg0007.tlg102.perseus-grc1.tracking.json +++ /dev/null @@ -1,14 +0,0 @@ -{ - "epidoc_compliant": false, - "fully_unicode": true, - "git_repo": "canonical-greekLit", - "has_cts_metadata": false, - "has_cts_refsDecl": false, - "id": "2008.01.0290", - "last_editor": "", - "note": "", - "src": "texts/sdl/Plutarch/plut.102_teubner_gk.xml", - "status": "migrated", - "target": "canonical-greekLit/data/tlg0007/tlg102/tlg0007.tlg102.perseus-grc1.xml", - "valid_xml": true -} \ No newline at end of file diff --git a/data/tlg0007/tlg102/tlg0007.tlg102.perseus-grc1.xml b/data/tlg0007/tlg102/tlg0007.tlg102.perseus-grc1.xml deleted file mode 100644 index aa2e2ff9f..000000000 --- a/data/tlg0007/tlg102/tlg0007.tlg102.perseus-grc1.xml +++ /dev/null @@ -1,773 +0,0 @@ - - - - -De curiositate -Machine readable text -Plutarch -Gregorius N. Bernardakis -Perseus Project, Tufts University -Gregory Crane - -Prepared under the supervision of -Lisa Cerrato -William Merrill -Elli Mylonas -David Smith - -The National Endosment for the Humanities - - - -Trustees of Tufts University -Medford, MA -Perseus Project - - - - - -Plutarch -Moralia -Gregorius N. Bernardakis - -Leipzig -Teubner -1891 - -3 - - - - - - - -

optical character recognition

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ἄπνουν ἢ σκοτεινὴν ἢ δυσχείμερον οἰκίαν ἢ νοσώδη φυγεῖν μὲν ἴσως - ἄριστον· ἂν δὲ φιλοχωρῇ τις ὑπὸ συνηθείας, ἔστι καὶ φῶτα μεταθέντα - καὶ κλίμακα μεταβαλόντα καὶ θύρας τινὰς ἀνοίξαντα τὰς - δὲ κλείσαντα, λαμπροτέραν εὐπνουστέραν ὑγιεινοτέραν - ἐργάσασθαι. καὶ - πόλεις τινὲς οὕτω μεταθέντες ὠφέλησαν ὥσπερ τὴν ἐμὴν πατρίδα πρὸς - ζέφυρον ἄνεμον κεκλιμένην, καὶ τὸν ἥλιον ἐρείδοντα δείλης ἀπὸ τοῦ - Παρνασοῦ δεχομένην ἐπὶ τὰς ἀνατολὰς; τραπῆναι - λέγουσιν ὑπὸ τοῦ Χαίρωνος. ὁ δὲ φυσικὸς Ἐμπεδοκλῆς ὄρους τινὰ - διασφάγα βαρὺν καὶ νοσώδη κατὰ τῶν πεδίων τὸν νότον ἐμπνέουσαν -ἐκπνέουσαν R ἐμφράξας, λοιμὸν ἔδοξεν ἐκκλεῖσαι τῆς - χώρας. ἐπεὶ τοίνυν ἔστι τινὰ πάθη νοσώδη καὶ βλαβερὰ καὶ χειμῶνα - παρέχοντα τῇ ψυχῇ καὶ σκότος, ἄριστον - μὲν ἐξωθεῖν ταῦτα καὶ καταλύειν εἰς ἔδαφος, αἰθρίαν καὶ - φῶς καὶ πνεῦμα καθαρὸν - διδόντας ἑαυτοῖς· εἰ δὲ μή, μεταλαμβάνειν γε καὶ μεθαρμόττειν ἁμωσγέπως - -ἀμωσγέπως R: ἄλλως γέ - πως - περιάγοντας ἢ στρέφοντας. οἷον εὐθὺς ἡ - πολυπραγμοσύνη - φιλομάθειὰ τίς ἐστιν ἀλλοτρίων - κακῶν, οὔτε φθόνου δοκοῦσα καθαρεύειν νόσος οὔτε κακοηθείας. - - τί τἀλλότριον, ἄνθρωπε βασκανώτατε, -Kock. 3 p. 476 - κακὸν ὀξυδορκεῖς τὸ δʼ ἴδιον παραβλέπεις; - μετάθες ἔξωθεν καὶ μετάστρεψον εἴσω τὴν πολυπραγμοσύνην εἰ - χαίρεις κακῶν μεταχειριζόμενος - ἱστορίαν, ἔχεις - οἴκοι πολλὴν διατριβήν· ὅσσον ὕδωρ κατʼ Ἀλιζόνος - ἢ -ὅσσος ὕδωρ καθʼ ἁλὸς στόνος ἢ δρ. ἀμφι πέτ. - Madvigius δρυὸς ἀμφὶ πέτηλα,ʼ -versus ignoti poetae - τοσοῦτον πλῆθος εὑρήσεις ἁμαρτημάτων ἐν τῷ βίῳ -ἐν τῷ σῷ - βίῳ R καὶ παθῶν ἐν τῇ ψυχῇ καὶ παροραμάτων ἐν - τοῖς - καθήκουσιν. ὡς - γὰρ ὁ Ξενοφῶν -Ξενοφῶν] Oecon. c. 8 λέγει τοῖς - οἰκονομικοῖς - ἴδιον εἶναι τῶν ἀμφὶ θυσίαν - σκευῶν, ἴδιον τῶν ἀμφὶ δεῖπνα τόπον, ἀλλαχοῦ κεῖσθαι τὰ γεωργικά, χωρὶς - τὰ πρὸς πόλεμον· οὕτω σοὶ τὰ μέν ἐστιν ἀπὸ φθόνου κακὰ κείμενα τὰ δʼ - ἀπὸ ζηλοτυπίας τὰ δʼ ἀπὸ δειλίας τὰ δʼ ἀπὸ μικρολογίας· ταῦτʼ ἔπελθε, - ταῦτʼ ἀναθεώρησον τὰς εἰς γειτόνων θυρίδας - καὶ - τὰς παρόδους τῆς - πολυπραγμοσύνης ἔμφραξον, ἑτέρας δʼ ἄνοιξον εἰς τὴν ἀνδρωνῖτιν τὴν - σεαυτοῦ φερούσας, εἰς τὴν γυναικωνῖτιν, εἰς τὰς τῶν θεραπόντων διαίτας· - ἐνταῦθʼ ἔχει διατριβὰς οὐκ ἀχρήστους - οὐδὲ - κακοήθεις ἀλλʼ ὠφελίμους καὶ σωτηρίους τὸ φιλοπευθὲς τοῦτο καὶ - φιλόπραγμον, ἑκάστου πρὸς ἑαυτὸν λέγοντος πῆ - παρέβην; -παρέβην] τραπόμην mei codd. cf. - p. 168 b τί δʼ ἔρεξα; τί μοι δέον οὐκ ἐτελέσθη; - -

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νῦν δʼ ὥσπερ ἐν τῷ μύθῳ τὴν Λάμιαν λέγουσιν οἴκοι - μὲν εὕδειν -εὔδειν X: ᾄδειν - τυφλήν, ἐν ἀγγείῳ τινὶ - τοὺς ὀφθαλμοὺς ἔχουσαν - ἀποκειμένους, ἔξω δὲ προϊοῦσαν ἐπιτίθεσθαι καὶ βλέπειν· οὕτως ἡμῶν - ἕκαστος ἔξω καὶ πρὸς ἑτέρους τῇ κακονοίᾳ τὴν περιεργίαν - ὥσπερ ὀφθαλμὸν ἐντίθησι· τοῖς δʼ ἑαυτῶν ἁμαρτήμασι - καὶ κακοῖς πολλάκις περιπταίομεν ὑπʼ ἀγνοίας, ὄψιν ἐπʼ αὐτὰ καὶ φῶς οὐ - ποριζόμενοι. διὸ καὶ τοῖς ἐχθροῖς ὠφελιμώτερός ἐστιν ὁ πολυπράγμων· τὰ - γὰρ ἐκείνων ἐλέγχει καὶ προφέρεται καὶ δείκνυσιν αὐτοῖς - ἃ δεῖ φυλάξασθαι καὶ διορθῶσαι, τῶν δʼ οἴκοι τὰ - πλεῖστα παρορᾷ διὰ τὴν περὶ τὰ ἔξω πτόησιν. ὁ μὲν γὰρ Ὀδυσσεὺς -Ὀδυσσεὺς] Hom. λ 88. 153 sqq. - 235, 281 οὐδὲ τῇ μητρὶ διαλεχθῆναι πρότερον - ὑπέμεινεν ἢ πυθέσθαι παρὰ - τοῦ μάντεως, ὧν ἕνεκʼ ἦλθεν εἰς Ἅιδου· πυθόμενος δὲ τοῦτο πρός τε - ταύτην - ἔτρεψεν αὑτόν, καὶ τὰς ἄλλας - γυναῖκας ἀνέκρινε, τίς ἡ Τυρὼ καί τίς ἡ καλὴ Χλωρὶς -Χλωρὶς] - Χλῶριν vocat Homerus καὶ διὰ τί - Ἐπικάστη Ἐπικάστη ἁψαμένη βρόχον αἰπὺν ἀφʼ - ὑψηλοῖο μελάθρου -Hom. λ 278 ἡμεῖς δὲ τὰ καθʼ αὑτοὺς ἐν πολλῇ ῥᾳθυμίᾳ - καὶ - ἀγνοίᾳ θέμενοι καὶ ἀμελήσαντες ἑτέρους - γενεαλογοῦμεν, ὅτι τοῦ γείτονος ὁ πάππος ἦν Σύρος, Θρᾷττα δʼ ἡ τήθη· - ὁ δεῖνα δʼ ὀφείλει τάλαντα τρία καὶ τοὺς τόκους οὐκ ἀπέδωκεν. - ἐξετάζομεν δὲ καὶ τὰ τοιαῦτα πόθεν ἡ γυνὴ τοῦ δεῖνος ἐπανήρχετο, τί δʼ - ὁ δεῖνα - - καὶ ὁ δεῖνα καθʼ - ἑαυτοὺς -καθʼ αὑτοὺς? ἐν τῇ γωνίᾳ διελέγοντο. Σωκράτης δὲ - περιῄει διαπορῶν, τί Πυθαγόρας λὲγων ἔπειθε· καὶ - Ἀρίστιππος Ὀλυμπίασιν Ἰσχομάχῳ συμβαλὼν ἠρώτα τί Σωκράτης - διαλεγόμενος οὕτω τοὺς Ἀθηναίους διατίθησι· καὶ μίκρʼ ἄττα τῶν λόγων - αὐτοῦ σπέρματα καὶ δείγματα λαβὼν οὕτως - - ἐμπαθῶς ἔσχεν, ὥστε τῷ σώματι συμπεσεῖν καὶ γενέσθαι παντάπασιν ὠχρὸς - καὶ ἰσχνός ἄχρι οὗ πλεύσας Ἀθήναζε διψῶν καὶ διακεκαυμένος ἠρύσατο - τῆς πηγῆς, καὶ τὸν ἄνδρα καὶ τοὺς λόγους αὐτοῦ καὶ τὴν φιλοσοφίαν - ἱστόρησεν, ἧς ἦν τέλος ἐπιγνῶναι - τὰ - ἑαυτοῦ κακὰ καὶ ἀπαλλαγῆναι. - -

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ἀλλʼ ἔνιοι τὸν ἴδιον βίον ὡς ἀτερπέστατον θέαμα προσιδεῖν οὐχ - ὑπομένουσιν οὐδʼ ἀνακλάσαι τὸν λογισμὸν ὡς φῶς ἐφʼ ἑαυτοὺς καὶ - περιαγαγεῖν, ἀλλʼ ἡ ψυχὴ γέμουσα κακῶν παντοδαπῶν καὶ φρίττουσα - καὶ φοβουμένη τὰ ἔνδον ἐκπηδᾷ θύραζε καὶ πλανᾶται - περὶ τἀλλότρια, βόσκουσα καὶ πιαίνουσα τὸ κακόηθες. ὡς γὰρ ὄρνις ἐν - οἰκίᾳ -οἰκίᾳ] οἰκίσκῳ - Valckenarius πολλάκις, τροφῆς πολλῆς -πολλάκις τροφῆς πολλῆς *: - πολλάκις τροφῆς aut τροφῆς πολλῆς - παρακειμένης, εἰς γωνίαν καταδῦσα - σκαλεύει - - ἔνθα γέ που διαφαίνεθʼ ἅτʼ ἐν κοπρίῃ -κοπρίῃ idem: κοπρίᾳ - - μία κριθή· -versum Callimacho tribuit - Schneiderus παραπλησίως οἱ πολυπράγμονες, ὑπερβάντες τοὺς ἐν μέσῳ - λόγους καὶ ἱστορίας καὶ ἃ μηδεὶς κωλύει πυνθάνεσθαι - μηδʼ ἄχθεται πυνθανομένοις, τὰ - κρυπτόμενα καὶ λανθάνοντα κακὰ πάσης οἰκίας ἐκλέγουσι. - καίτοι γε τὸ τοῦ Αἰγυπτίου χάριεν πρὸς τὸν - ἐρωτῶντα τί φέρει συγκεκαλυμμένον, “διὰ τοῦτο - συγκεκάλυπται” καὶ σὺ δὴ τί πολυπραγμονεῖς τὸ ἀποκρυπτόμενον; εἰ μή - τι κακὸν ἦν, οὐκ ἂν ἀπεκρύπτετο. καίτοι μὴ κόψαντά γε θύραν εἰς - οἰκίαν ἀλλοτρίαν οὐ νομίζεται παρελθεῖν ἀλλὰ νῦν μὲν - εἰσὶ θυρωροί, πάλαι δὲ ῥόπτρα κρουόμενα πρὸς ταῖς - θύραις αἴσθησιν παρεῖχεν, ἵνα μὴ τὴν οἰκοδέσποιναν ἐν μέσῳ καταλάβῃ ὁ - ἀλλότριος ἢ τὴν παρθένον - ἢ κολαζόμενον οἰκέτην ἢ κεκραγυίας τὰς θεραπαινίδας· ὁ δὲ - πολυπράγμων ἐπʼ αὐτὰ ταῦτα παραδύεται, - - σώφρονος μὲν οἰκίας καὶ καθεστώσης οὐδʼ ἂν παρακαλῇ τις ἡδέως - γιγνόμενος θεατής· ὧν δʼ ἕνεκα κλεὶς καὶ μοχλὸς καὶ αὔλειος, ταῦτʼ - ἀνακαλύπτων καὶ φέρων εἰς τὸ μέσον ἑτέροις. καίτοι καὶ “τῶν ἀνέμων - μάλιστα δυσχεραίνομεν” ὡς Ἀρίστων - φησὶν “ὅσοι τὰς περιβολὰς ἀναστέλλουσιν ἡμῶν·” ὁ δὲ πολυπράγμων οὐ τὰ - ἱμάτια τῶν πέλας οὐδὲ τοὺς χιτῶνας, ἀλλὰ τοὺς τοίχους ἀπαμφιέννυσι, - τὰς θύρας ἀναπετάννυσι , καὶ “διὰ παρθενικῆς ἁπαλόχροοσ” Hes. OD 519 ὡς - πνεῦμα διαδύεται καὶ διέρπει, - βακχεῖα καὶ χοροὺς καὶ παννυχίδας ἐξετάζων καὶ συκοφαντῶν. - -

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καὶ καθάπερ τοῦ κωμῳδουμένου Κλέωνος τὼ χεῖρʼ ἐν - Αἰτωλοῖς, ὁ νοῦς δʼ ἐν Κλωπιδῶν. -Arist. Equ. 79 οὕτω τοῦ - πολυπράγμονος ὁ νοῦς -νοῦς δʼ idem: δὲ - νοῦς - ἅμʼ ἐν πλουσίων οἴκοις ἐστὶν ἐν δωματίοις - πενήτων ἐν αὐλαῖς βασιλέων - ἐν θαλάμοις - νεογάμων · πάντα -πάντα] παντοῖᾳ - R πράγματα ζητεῖ, τὰ ξένων τὰ ἡγεμόνων· οὐδʼ ἀκινδύνως ταῦτα ζητῶν· ἀλλʼ οἷον, εἴ τις ἀκονίτου γεύοιτο -γεύοιτο] additamentum librarii vid. πολυπραγμονῶν - τὴν ποιότητα, φθάσει - τῆς αἰσθήσεως προανελὼν τὸν προαισθανόμενον· malim τό - προαισθανόμενον (R) οὕτως οἱ τὰ τῶν μειζόνων κακὰ - ζητοῦντες προαναλίσκουσι τῆς γνώσεως ἑαυτούς. - - καὶ γὰρ οἱ τοῦ ἡλίου τὴν ἄφθονόν γε ταύτην καὶ κατακεχυμένην ἅπασιν - ἀκτῖνα παρορῶντες, αὐτὸν δὲ τὸν κύκλον ἀναιδῶς καταβλέπειν καὶ - διαστέλλειν τὸ φῶς εἴσω βιαζόμενοι καὶ τολμῶντες, ἀποτυφλοῦνται. διὸ - καλῶς Φιλιππίδης ὁ κωμῳδιοποιός, εἰπόντος - - αὐτῷ ποτε Λυσιμάχου τοῦ βασιλέως “τίνος σοι τῶν ἐμῶν μεταδῶ;ʼ” “μόνον” εἶπεν “ὦ βασιλεῦ, μὴ τῶν ἀπορρήτων” τὰ γὰρ ἥδιστα - καὶ κάλλιστα τῶν βασιλέων ἔξω πρόκειται, τὰ δεῖπνα, οἱ πλοῦτοι, αἱ - πανηγύρεις, αἱ χάριτες· εἰ δέ τι ἀπόρρητον ἐστι, μὴ - - προσέλθῃς μηδὲ - κινήσῃς;. οὐ κρύπτεται χαρὰ βασιλέως εὐτυχοῦντος οὐδὲ γέλως παίζοντος - οὐδὲ φιλανθρωπίας; παρασκευὴ καὶ χάριτος· φοβερόν ἐστι τὸ κρυπτόμενον , - σκυθρωπὸν ἀγέλαστον δυσπρόσιτον, ὀργῆς τινος ὑπούλου θησαυρὸς ἢ τιμωρίας - βαρυθύμου - σκέψις ἢ ζηλοτυπία γυναικὸς ἢ - πρὸς υἱὸν ὑποψία τις ἢ πρὸς φίλον ἀπιστία. φεῦγε τὸ μελαῖνον τοῦτο - καὶ συνιστάμενον νέφος· οὐ λήσεταί σε βροντῆσαν οὐδʼ ἀστράψαν, ὅταν - ἐκραγῇ τὸ νῦν κρυπτόμενον. - -

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τίς οὖν ἡ φυγή; περισπασμός, ὡς εἴρηται, καὶ μεθολκὴ τῆς πολυπραγμοσύνης - μάλιστα μὲν -μὲν] opponitur ἀλλʼ εἰ δεῖ - κἑ p. 340, 21 ἐπὶ τὰ - βελτίω καὶ τὰ ἡδίω τρέψαντι τὴν ψυχήν. τὰ - ἐν οὐρανῷ πολυπραγμόνει τὰ ἐν γῇ τὰ ἐν ἀέρι τὰ ἐν - θαλάττῃ. μικρῶν -μικρῶν] malim ἢ - μικρῶν - πέφυκας ἢ μεγάλων φιλοθεάμων εἰ μεγάλων, - ἥλιον πολυπραγμόνει ποῦ -ποῦ] ποι? κάτεισι καὶ πόθεν ἄνεισι· ζήτει τὰς ἐν σελήνῃ - καθάπερ ἐν ἀνθρώπῳ - μεταβολάς, ποῦ τοσοῦτον - κατανάλωσε φῶς πόθεν αὖθις , ἐκτήσατο , πῶς - ἐξ ἀδήλου πρῶτον ἔρχεται νέα -Nauck. p. 315 - πρόσωπα καλλύνουσα καὶ πληρουμένη· - χὤταν περ αὑτῆς εὐπρεπεστάτη φανῇ , - - - πάλιν διαρρεῖ κἀπὶ μηδὲν ἔρχεται. - καὶ ταῦτʼ ἀπόρρητʼ ἐστὶ φύσεως, ἀλλʼ οὐκ ἄχθεται - τοῖς ἐλέγχουσιν. ἀλλὰ τῶν - μεγάλων ἀπέγνωκας; πολυπραγμόνει τὰ μικρότερα, πῶς τῶν φυτῶν τὰ μὲν ἀεὶ - τέθηλε καὶ χλοάζει καὶ ἀγάλλεται παντὶ - - καιρῷ τὸν ἑαυτῶν ἐπιδεικνύμενα πλοῦτον, τὰ δὲ νῦν μέν ἐστιν ὅμοια - τούτοις, νῦν δʼ ὥσπερ ἀνοικονόμητος ἄνθρωπος ἐκχέαντʼ ἀθρόως τὴν - περιουσίαν γυμνὰ καὶ πτωχὰ καταλείπεται· διὰ τί δὲ τὰ μὲν προμήκεις τὰ - δὲ γωνιώδεις τὰ δὲ στρογγύλους καὶ περιφερεῖς - - ἐκδίδωσι καρπούς. ἴσως δὲ ταῦτʼ οὐ πολυπραγμονήσεις, ὅτι τούτοις οὐδὲν - κακὸν ἔστιν. ἀλλʼ εἰ δεῖ - πάντως τὸ περίεργον ἐν φαύλοις τισὶν ὥσπερ ἑρπετὸν ἐν - θανασίμοις ὕλαις ἀεὶ νέμεσθαι καὶ διατρίβειν, ἐπὶ τὰς ἱστορίας - ἀγάγωμεν αὐτὸ καὶ παραβάλωμεν - ἀφθονίαν - κακῶν καὶ περιουσίαν· ἐνταῦθα γὰρ ἔνεισι πεσήματʼ - ἀνδρῶν κἀπολακτισμοὶ -πεσήματʼ - κἀπολακτισμοὶ Duebnerus: - πεσήματα - καὶ ἀπολακτισμοὶ - - βίων· -βίου Aeschylus - -Aesch. Suppl. 937 - φθοραὶ γυναικῶν, ἐπιθέσεις οἰκετῶν, διαβολαὶ φίλων, - παρασκευαὶ φαρμάκων, φθόνοι, ζηλοτυπίαι, ναυάγιʼ οἴκων, -ναυάγιʼ - οἴκων distinxit Duebnerus ἐκπτώσεις ἡγεμονιῶν - ἐμπίπλασο καὶ τέρπε σαυτόν, ἐνοχλῶν μηδενὶ τῶν συνόντων μηδὲ λυπῶν. - -

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ἀλλʼ ἔοικεν ἡ πολυπραγμοσύνη μὴ χαίρειν ἑώλοις κακοῖς ἀλλὰ θερμοῖς καὶ - προσφάτοις· καὶ καινὰς - - τραγῳδίας ἡδέως θεᾶσθαι, τοῖς δὲ κωμικοῖς καὶ ἱλαρωτέροις πράγμασιν οὐ - μάλα προθύμως ὁμιλεῖν. διὸ γάμον μέν τινος ἢ θυσίαν ἢ προπομπὴν - διεξιόντος ἀμελὴς ὁ πολυπράγμων καὶ - ῥᾴθυμος ἀκροατής ἐστι, καὶ προακηκοέναι τὰ πλεῖστά φησι καὶ κελεύει - ταῦτα συντέμνειν καὶ παρέρχεσθαι τὸν διηγούμενον· ἂν δʼ ἢ φθοράν τις - παρθένου παρακαθήμενος - ἢ μοιχείαν γυναικὸς ἢ - δίκης παρασκευὴν ἢ στάσιν ἀδελφῶν διηγῆται, οὔτε νυστάζει οὔτʼ - ἀσχολεῖται, ἄλλα τε -δὲ Schneiderus, qui versum - Callimacho vindicat δίζηται ἐπέων παρὰ τʼ οὔατα βάλλει. - καὶ τὸ - οἴμοι, τὸ κακὸν τῆς εὐτυχίας Nauck. p. 913 - - -ὡς μᾶλλον ἐς οὖς φέρεται θνητῶν - - - ἐπὶ τῶν πολυπραγμόνων ἐστὶν ἀληθῶς εἰρημένον. ὡς γὰρ αἱ σικύαι - τὸ χείριστον ἐκ τῆς σαρκὸς ἕλκουσιν, οὕτω τὰ τῶν πολυπραγμόνων ὦτα - τοὺς φαυλοτάτους λόγους ἐπισπᾶται· μᾶλλον δʼ , ὥσπερ αἱ πόλεις - ἔχουσί τινας πύλας ἀποφράδας καὶ σκυθρωπάς, διʼ ὧν - ἐξάγουσι τοὺς θανατουμένους καὶ τὰ λύματα καὶ τοὺς - καθαρμοὺς ἐκβάλλουσιν, εὐαγὲς δʼ οὐδὲν οὐδʼ ἱερὸν εἴσεισι οὐδʼ ἔξεισι - διʼ αὐτῶν· οὕτω καὶ τὰ τῶν πολυπραγμόνων ὦτα χρηστὸν οὐδὲν οὐδʼ - ἀστεῖον ἀλλʼ οἱ φονικοὶ λόγοι διέρχονται καὶ τρίβουσιν, - ἐκθύσιμα καὶ μιαρὰ διηγήματα παρακομίζοντες· - - - ἀεὶ δʼ ἀοιδῶν μοῦνος ἐν στέγαις ἐμαῖς -Nauck. p. 913 - κωκυτὸς ἐμπέπτωκεν· - αὕτη τοῖς πολυπράγμοσι μοῦσα καὶ σειρὴν μία, τοῦθʼ ἥδιστον - ἀκουσμάτων αὐτοῖς. ἔστι γὰρ ἡ πολυπραγμοσύνη - φιλοπευστία τῶν ἐν ἀποκρύψει καὶ λανθανόντων οὐδεὶς δʼ ἀγαθὸν - ἀποκρύπτει κεκτημένος, ὅπου καὶ τὰ μὴ ὄντα προσποιοῦνται. κακῶν οὖν - ἱστορίας ὁ πολυπράγμων ὀρεγόμενος, ἐπιχαιρεκακίας συνέχεται. πάθει, φθόνου - καὶ βασκανίας ἀδελφῷ. - φθόνος μὲν γάρ ἐστι; - λύπη ἐπʼ ἀλλοτρίοις ἀγαθοῖς, ἐπιχαιρεκακία δʼ ἡδονὴ ἐπʼ ἀλλοτρίοις - κακοῖς· ἀμφότερα - δʼ ἐκ - πάθους ἀνημέρου καὶ θηριώδους γεγένηται, τῆς κακοηθείας.

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οὕτω δʼ ἑκάστῳ λυπηρόν ἐστιν ἡ τῶν περὶ - - αὐτὸν κακῶν ἀνακάλυψις, ὥστε πολλοὺς ἀποθανεῖν ἂν πρότερον ἢ δεῖξαί - τι τῶν ἀπορρήτων νοσημάτων ἰατροῖς. φέρε γὰρ Ἡρόφιλον ἢ Ἐρασίστρατον - ἢ τὸν Ἀσκληπιὸν αὐτόν, ὅτʼ ἦν ἄνθρωπος, ἔχοντα τὰ φάρμακα καὶ τὰ - ὄργανα, κατʼ οἰκίαν παριστάμενον ἀνακρίνειν, - - μή τις ἔχει; σύριγγα περὶ δακτύλιον ἢ γυνὴ καρκίνον ἐν ὑστέρᾳ· καίτοι - σωτήριόν ἐστι τῆς τέχνης ταύτης τὸ πολύπραγμον ἀλλὰ πᾶς ἄν τις, οἶμαι, - τὸν τοιοῦτον ἀπήλασεν, ὅτι τὴν χρείαν οὐ περιμένων - ἄκλητος ἐπʼ - ἀλλοτρίων κακῶν ἔρχεται κατανόησιν. οἱ δὲ πολυπράγμονες αὐτὰ ταῦτα καὶ - τὰ τούτων ἔτι χείρονα ζητοῦσιν, οὐ θεραπεύοντες ἀλλὰ - μόνον ἀνακαλύπτοντες· ὅθεν μισοῦνται δικαίως. καὶ - γὰρ τοὺς τελώνας βαρυνόμεθα καὶ δυσχεραίνομεν, οὐχ ὅταν τὰ ἐμφανῆ τῶν - εἰσαγομένων ἐκλέγωσιν, ἀλλʼ ὅταν τὰ κεκρυμμένα ζητοῦντες ἐν ἀλλοτρίοις - σκεύεσι καὶ φορτίοις ἀναστρέφωνται· καίτοι τοῦτο - ποιεῖν ὁ νόμος δίδωσιν αὐτοῖς, καὶ βλάπτονται μὴ - ποιοῦντες. οἱ δὲ πολυπράγμονες - ἀπολλύουσι καὶ προΐενται τὰ αὑτῶν ἀσχολούμενοι περὶ τἀλλότρια -τἀλλότρια *: τὰ ἀλλότρια - καὶ - σπανίως μὲν εἰς ἀγρὸν βαδίζουσι, τὸ ἥσυχον καὶ σιωπηρὸν τῆς ἐρημίας οὐ - φέροντες ἐὰν δὲ καὶ - παραβάλωσι διὰ χρόνου, - ταῖς τῶν γειτόνων ἀμπέλοις ἐμβλέπουσι μᾶλλον ἢ ταῖς ἰδίαις· καὶ - πυνθάνονται πόσοι βόες τοῦ γείτονος; ἀποτεθνήκασιν ἢ πόσος οἶνος ὀξίνης - γέγονε· ταχὺ δὲ τούτων ἐμπλησθέντες ἀποτρέχουσιν. ὁ μὲν γὰρ ἀληθινὸς - ἐκεῖνος γεωργὸς - οὐδὲ τὸν αὐτομάτως - ἐρχόμενον ἐκ πόλεως λόγον ἡδέως προσδέχεται, λέγων - εἶτά μοι σκάπτων ἐρεῖ, - - -Kock. 3 p. 473 -ἐφʼ οἷς γεγόνασιν αἱ διαλύσεις· ταῦτα γὰρ - πολυπραγμονῶν νῦν -πολυπραγμονῶν νῦν Emperius: νῦν πολυπραγμονῶν - ὁ κατάρατος περιπατεῖ. - - - -

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οἱ δὲ πολυπράγμονες ὡς ἕωλόν τι πρᾶγμα καὶ ψυχρὸν καὶ ἀτράγῳδον - φεύγοντες τὴν ἀγροικίαν, εἰς τὸ δεῖγμα καὶ τὴν ἀγορὰν - καὶ τοὺς λιμένας ὠθοῦνται· “μή τι καινόν;” “οὐ γὰρ ἦς πρωῒ κατʼ ἀγοράν;ʼ” “τί οὖν; ἐν ὥραις τρισὶν οἴει τὴν πόλιν μετακεκοσμῆσθαι ;ʼ” οὐ μὴν - ἀλλʼ ἂν μέν τις ἔχῃ τι τοιοῦτον - εἰπεῖν, - καταβὰς ἀπὸ τοῦ ἵππου δεξιωσάμενος καὶ -καὶ] om. codd. mei καταφιλήσας ἕστηκεν ἀκροώμενος. - ἐὰν δʼ ἀπαντήσας εἴπῃ τις ὅτι οὐθὲν καινὸν , ὥσπερ ἀχθόμενος “τί - λέγεις;ʼ” φησὶν “οὐ γέγονας κατʼ ἀγοράν; οὐ - παρελήλυθας τὸ στρατήγιον; - οὐδὲ τοῖς ἐξ Ἰταλίας - ἥκουσιν - ἐντετύχηκας;ʼ” διὸ καλῶς οἱ τῶν Λοκρῶν ἄρχοντες, ἐπεί τις ἐξ - ἀποδημίας προσιὼν ἠρώτησε “μή τι καινόν,” ἐζημίωσαν αὐτόν. ὡς γὰρ - οἱ μάγειροι φορὰν εὔχονται βοσκημάτων οἱ δʼ ἁλιεῖς ἰχθύων, οὕτως οἱ - πολυπράγμονες εὔχονται φορὰν κακῶν καὶ - πλῆθος - πραγμάτων καὶ καινότητας καὶ μεταβολάς, ἵνʼ ἀεί τι θηρεύειν καὶ - κατακόπτειν ἔχωσιν. εὖ δὲ καὶ ὁ τῶν Θουρίων νομοθέτης· κωμῳδεῖσθαι γὰρ - ἐκώλυσε τοὺς πολίτας πλὴν μοιχοὺς καὶ πολυπράγμονας. - ἔοικε γάρ ἥ τε μοιχεία - πολυπραγμοσύνη - τις ἀλλοτρίας ἡδονῆς εἶναι - καὶ ζήτησις καὶ ἔρευνα τῶν φυλαττομένων καὶ λανθανόντων τοὺς πολλούς· ἥ - τε πολυπραγμοσύνη παράλυσίς ἐστι καὶ φθορὰ -φθορὰ] φώρασις R. latere mihi vid. vox φώρα, quae Hesychio teste ἔρευνα est καὶ ἀπογύμνωσις τῶν ἀπορρήτων. -

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τῇ μὲν οὖν πολυμαθείᾳ τὴν πολυλογίαν ἕπεσθαι - συμβαίνει· διὸ καὶ Πυθαγόρας ἔταξε τοῖς νέοις πενταέτιδα - σιωπήν, ἐχεμυθίαν προσαγορεύσας. τῇ δὲ περιεργίᾳ τὴν κακολογίαν ἀνάγκη - συνακολουθεῖν ἃ γὰρ ἡδέως ἀκούουσιν ἡδέως λαλοῦσι, - καὶ ἃ παρʼ ἄλλων σπουδῇ συλλέγουσι πρὸς ἑτέρους μετὰ χαρᾶς - ἐκφέρουσιν. ὅθεν αὐτοῖς - μετὰ τῶν ἄλλων κακῶν τὸ νόσημα καὶ πρὸς τὴν ἐπιθυμίαν ἐμποδών ἐστι· - πάντες - γὰρ αὐτοὺς φυλάττονται καὶ - ἀποκρύπτονται, καὶ οὔτε πρᾶξαί τι πολυπράγμονος ὁρῶντος οὔτε εἰπεῖν - ἀκούοντος ἡδέως ἔχουσιν· ἀλλὰ καὶ βουλὰς ἀνατίθενται καὶ σκέψεις - πραγμάτων ὑπερβάλλονται, μέχρι ἂν ἐκποδὼν ὁ τοιοῦτος γένηται· κἂν ἢ - λόγου τινὸς - ἀπορρήτου παρόντος ἢ πράξεως - σπουδαίας περαινομένης ἀνὴρ πολυπράγμων ἐπιφανῇ, καθάπερ ὄψον γαλῆς - παραδραμούσης αἴρουσιν ἐκ μέσου καὶ ἀποκρύπτουσιν· - ὥστε πολλάκις τὰ τοῖς - ἄλλοις ῥητὰ καὶ θεατὰ τούτοις μόνοις ἄρρητα καὶ ἀθέατα γίγνεσθαι. -διὸ καὶ πίστεως ἁπάσης ἔρημος ὁ - πολυπράγμων ἐστίν· οἰκέταις γοῦν καὶ ξένοις πιστεύομεν μᾶλλον ἐπιστολὰς - καὶ γράμματα καὶ σφραγῖδας ἢ φίλοις καὶ οἰκείοις πολυπράγμοσιν. ὁ δὲ - Βελλεροφόντης -Βελλεροφόντης] cf. Hom. Z 155 sqq. ἐκεῖνος οὐδὲ καθʼ ἑαυτοῦ γράμματα κομίζων ἔλυσεν, - ἀλλʼ ἀπέσχετο τῆς ἐπιστολῆς τοῦ βασιλέως - ὡς τῆς γυναικὸς διὰ τὴν αὐτὴν ἐγκράτειαν. ἀκρασίας γὰρ τὸ - πολυπραγμονεῖν ὡς καὶ τὸ μοιχεύειν, καὶ πρὸς τῇ ἀκρασίᾳ δεινῆς ἀνοίας - καὶ ἀφροσύνης· τὸ γὰρ τοσαύτας παρελθόντα κοινὰς καὶ δεδημοσιωμένας - - γυναῖκας; ἐπὶ τὴν - κατάκλειστον ὠθεῖσθαι καὶ πολυτελῆ, πολλάκις ἂν -ἂν] δʼ ἂν? οὕτω τύχῃ καὶ ἄμορφον - οὖσαν, ὑπερβολὴ μανίας καὶ παραφροσύνης. ταὐτὸ δʼ οἱ - πολυπράγμονες ποιοῦσι · πολλὰ -πολλὰ] πολλὰ γὰρ Stegmannus καὶ καλὰ θεάματα καὶ ἀκούσματα καὶ σχολὰς - καὶ διατριβὰς παρελθόντες, ἐπιστόλια διορύττουσιν ἀλλότρια καὶ παραβάλλουσι - γειτόνων τοίχοις τὰ ὦτα καὶ συμψιθυρίζουσιν οἰκέταις - καὶ γυναίοις, πολλάκις μὲν οὐδʼ ἀκινδύνως ἀεὶ δʼ ἀδόξως.

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διὸ καὶ χρήσιμον ὡς ἔνι μάλιστα πρὸς τὴν -τὴν] τὴν τοῦ πάθους R. malim τὴν ἀπὸ τοῦ πάθους - - ἀποτροπὴν τοῖς πολυπράγμοσιν ἡ τῶν - προεγνωσμένων ἀνάμνησις. ἂν γάρ , ὥσπερ ὁ Σιμωνίδης ἔλεγε - τὰς κιβωτοὺς ἀνοίγων διὰ χρόνου τὴν μὲν τῶν μισθῶν - ἀεὶ μεστὴν τὴν δὲ τῶν χαρίτων εὑρίσκειν ἀεὶ κενήν, οὕτως; ἄν τις -τις Huttenus τῆς - πολυπραγμοσύνης τὴν ἀποθήκην ἀνοίγῃ διὰ χρόνου καὶ κατασκέπτηται πολλῶν - ἀχρήστων καὶ ματαίων καὶ ἀτερπῶν γέμουσαν, ἴσως - ἂν αὐτῷ τὸ πρᾶγμα προσσταίη, φανὲν ἀηδὲς παντάπασι καὶ - φλυαρῶδες. φέρε γάρ, εἴ τις ἐπιὼν τὰ συγγράμματα τῶν παλαιῶν ἐκλαμβάνοι - τὰ κάκιστα τῶν ἐν αὐτοῖς, καὶ βιβλίον ἔχοι συντεταγμένον, οἷον - Ὁμηρικῶν - στίχων - ἀκεφάλων καὶ τραγικῶν σολοικισμῶν - καὶ τῶν - ὑπʼ Ἀρχιλόχου πρὸς τὰς γυναῖκας ἀπρεπῶς καὶ ἀκολάστως εἰρημένων, - ἑαυτὸν παραδειγματίζοντος· ἆρʼ οὐκ ἔστι τῆς τραγικῆς κατάρας ἄξιος, - ὄλοιο θνητῶν ἐκλέγων τὰς συμφοράς;ʼ -Nauck. p. 913 καὶ - ἄνευ δὲ τῆς κατάρας ἀπρεπὴς καὶ ἀνωφελὴς ὁ - θησαυρὸς αὐτοῦ τῶν ἀλλοτρίων ἁμαρτημάτων ὥσπερ ἡ πόλις, ἣν ἐκ τῶν - κακίστων καὶ ἀναγωγοτάτων οἰκίσας ὁ Φίλιππος - Πονηρόπολιν προσηγόρευσεν. οἱ τοίνυν πολυπράγμονες οὐ στίχων οὐδὲ - ποιημάτων, ἀλλὰ βίων ἀστοχήματα καὶ πλημμελήματα καὶ σολοικισμοὺς - ἀναλεγόμενοι καὶ συνάγοντες, - - ἀμουσότατον καὶ - ἀτερπέστατον κακῶν γραμματοφυλακεῖον τὴν ἑαυτῶν μνήμην περιφέρουσιν. ὥσπερ - οὖν ἐν Ῥώμῃ τινὲς τὰς γραφὰς καὶ τοὺς ἀνδριάντας καὶ νὴ Δία τὰ - κάλλη τῶν ὠνίων παίδων καὶ γυναικῶν ἐν μηδενὶ λόγῳ τιθέμενοι, περὶ τὴν - τῶν - τεράτων ἀγορὰν ἀναστρέφονται, τοὺς - ἀκνήμους καὶ τοὺς γαλεάγκωνας καὶ τοὺς τριοφθάλμους καὶ τοὺς - στρουθοκεφάλους καταμανθάνοντες καὶ ζητοῦντες εἴ τι γεγένηται σύμμικτον εἶδος κἀποφώλιον -καὶ ἀποφώλιον codd. mei τέρας· -τέρας] τρέφος Nauckius. cf. Vit. Thes. c. 15 -Nauck. p. 680 - - ἀλλʼ ἐὰν συνεχῶς τις ἐπάγῃ τοῖς τοιούτοις αὐτοὺς θεάμασι, ταχὺ - πλησμονὴν καὶ ναυτίαν τὸ πρᾶγμα παρέξει· οὕτως οἱ τὰ περὶ τὸν βίον - ἀστοχήματα καὶ γενῶν αἴσχη καὶ διαστροφάς τινας ἐν οἴκοις ἀλλοτρίοις - καὶ πλημμελείας - πολυπραγμονοῦντες, τῶν - πρώτων ἀναμιμνησκέτωσαν - ἑαυτοὺς ὅτι χάριν καὶ ὄνησιν οὐδεμίαν ἤνεγκε.

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μέγιστον μέντοι πρὸς τὴν τοῦ πάθους ἀποτροπὴν ὁ ἐθισμός, ἐὰν πόρρωθεν - ἀρξάμενοι γυμνάζωμεν ἑαυτοὺς καὶ διδάσκωμεν -διδάσκωμεν] διασκῶμεν? ἐπὶ ταύτην τὴν ἐγκράτειαν· - καὶ γὰρ ἡ αὔξησις ἔθει γέγονε, τοῦ - νοσήματος κατὰ μικρὸν εἰς τὸ πρόσω χωροῦντος· ὃν δὲ τρόπον, εἰσόμεθα περὶ τῆς ἀσκήσεως ὁμοῦ διαλεγόμενοι. πρῶτον - μὲν οὖν ἀπὸ τῶν βραχυτάτων καὶ φαυλοτάτων ἀρξώμεθα. τί γὰρ χαλεπόν - ἐστιν ἐν ταῖς ὁδοῖς τὰς ἐπὶ τῶν τάφων ἐπιγραφὰς μὴ ἀναγιγνώσκειν, ἢ - τί - - δυσχερὲς ἐν τοῖς - περιπάτοις τὰ κατὰ τῶν τοίχων γράμματα -γράμματα] ἐπιγράμματα R τῇ ὄψει παρατρέχειν, ὑποβάλλοντας - αὑτοῖς ὅτι χρήσιμον οὐδὲν οὐδʼ ἐπιτερπὲς ἐν τούτοις γέγραπται· ἀλλʼ “ἐμνήσθη” ὁ δεῖνα τοῦ δεῖνος ἐπʼ ἀγαθῷ καὶ “φίλων ἄριστοσ” ὅδε τις, καὶ πολλὰ τοιαύτης - γέμοντα φλυαρίας· - ἃ δοκεῖ μὲν οὐ βλάπτειν ἀναγιγνωσκόμενα, βλάπτει δὲ λεληθότως τῷ - μελέτην παρεμποιεῖν τοῦ ζητεῖν τὰ μὴ προσήκοντα; καὶ καθάπερ οἱ κυνηγοὶ - τοὺς σκύλακας οὐκ ἐῶσιν ἐκτρέπεσθαι - καὶ διώκειν πᾶσαν ὀδμήν, ἀλλὰ τοῖς - ῥυτῆρσιν - ἕλκουσι καὶ ἀνακρούουσι, καθαρὸν - αὐτῶν φυλάττοντες καὶ ἄκρατον τὸ αἰσθητήριον ἐπὶ τὸ οἰκεῖον ἔργον, - ἵνʼ εὐτονώτερον ἐμφύηται τοῖς ἴχνεσι πέλματα -πέλματα Emperius: τέρματα - - θηρείων μελέων μυκτῆρσιν ἐρευνῶν· οὕτω δεῖ τὰς ἐπὶ πᾶν θέαμα - καὶ πᾶν ἄκουσμα τοῦ - πολυπράγμονος ἐκδρομὰς - καὶ περιπλανήσεις ἀφαιρεῖν καὶ ἀντισπᾶν ἐπὶ τὰ χρήσιμα φυλάττοντας. - ὥσπερ γὰρ οἱ ἀετοὶ καὶ οἱ λέοντες ἐν τῷ περιπατεῖν συστρέφουσιν εἴσω - τοὺς ὄνυχας, ἵνα μὴ τὴν ἀκμὴν - αὐτῶν καὶ τὴν ὀξύτητα κατατρίβωσιν, οὕτω - τὸ πολύπραγμον - τοῦ φιλομαθοῦς ἀκμήν τινα καὶ - στόμωμα νομίζοντες ἔχειν καταναλίσκωμεν ἐν τοῖς ἀχρήστοις μηδʼ - ἀπαμβλύνωμεν. -

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δεύτερον τοίνυν ἐθιζώμεθα θύραν παριόντες ἀλλοτρίαν μὴ βλέπειν εἴσω μηδὲ - τῶν ἐντὸς ἐπιδράττεσθαι τῇ ὄψει -τῇ ὄψει] del. R καθάπερ χειρὶ τῇ περιεργίᾳ, ἀλλὰ τὸ - τοῦ Ξενοκράτους ἔχωμεν πρόχειρον, ὃς ἔφη μηδὲν - διαφέρειν τοὺς πόδας ἢ τοὺς ὀφθαλμοὺς εἰς ἀλλοτρίαν οἰκίαν - τιθέναι· οὔτε γὰρ δίκαιον οὔτε καλόν, ἀλλʼ οὐδʼ ἡδὺ τὸ θέαμα. δύσμορφα μέντοι τἄνδον εἰσιδεῖν, ξένε· -Nauck. p. 617. Kock. 3 p. 613 τὰ γὰρ - πολλὰ τοιαῦτα τῶν ἐν ταῖς οἰκίαις, σκευάρια - - κείμενα καὶ - θεραπαινίδια καθεζόμενα καὶ σπουδαῖον οὐδὲν οὐδʼ ἐπιτερπές. ἡ δὲ - συνδιαστρέφουσα τὴν ψυχὴν παράβλεψις αὕτη καὶ παρατόξευσις αἰσχρὰ καὶ τὸ - ἔθος μοχθηρόν· ὁ μὲν γὰρ Διογένης θεασάμενος εἰσελαύνοντα τὸν - ὀλυμπιονίκην Διώξιππον - ἐφʼ ἅρματος, καὶ - γυναικὸς εὐμόρφου θεωμένης τὴν πομπὴν ἀποσπάσαι τὰς ὄψεις μὴ δυνάμενον - ἀλλʼ ὑποβλέποντα καὶ παρεπιστρεφόμενον , “ὁρᾶτʼ” εἶπε “τὸν ἀθλητὴν - ὑπὸ παιδισκαρίου τραχηλιζόμενον” τοὺς δὲ πολυπράγμονας ἴδοις ἂν - ὑπὸ παντὸς ὁμοίως - θεάματος τραχηλιζομένους - καὶ περιαγομένους, ὅταν ἔθος καὶ μελέτη γένηται τῆς ὄψεως αὐτοῖς - πανταχοῦ malim πανταχοῖ - - διαφορουμένης - δεῖ δʼ , ὡς οἶμαι, μὴ καθάπερ θεράπαιναν ἀνάγωγον ἔξω ῥέμβεσθαι τὴν - αἴσθησιν, ἀλλʼ ἀποπεμπομένην ὑπὸ τῆς ψυχῆς ἐπὶ· τὰ - πράγματα συντυγχάνειν αὐτοῖς ταχὺ καὶ διαγγέλλειν· - εἶτα πάλιν κοσμίως ἐντὸς εἶναι τοῦ λογισμοῦ καὶ - προσέχειν αὐτῷ. νῦν δὲ συμβαίνει τὸ τοῦ Σοφοκλέους -Σοφοκλέους] Electr. 724 - - ἔπειτα δʼ Αἰνιᾶνος ἀνδρὸς ἄστομοι - πῶλοι φοροῦσιν -φέρουσιν Sophocles - - - αἱ μὴ τυχοῦσαι παιδαγωγίας ὥσπερ ἐλέγομεν -ἐλέγομεν R: λέγομεν - - ὀρθῆς μηδʼ ἀσκήσεως αἰσθήσεις προεκτρέχουσαι καὶ συνεφελκόμεναι - πολλάκις εἰς ἃ μὴ δεῖ - καταβάλλουσι τὴν διάνοιαν. ὅθεν ἐκεῖνο μὲν ψεῦδός ἐστι, τὸ Δημόκριτον - ἑκουσίως σβέσαι τὰς ὄψεις ἀπερεισάμενον - εἰς - ἔσοπτρον πυρωθέν, καὶ τὴν ἀπʼ αὐτοῦ ἀνάκλασιν δεξάμενον, malim δεξάμενον ἀνάκλασιν - ὅπως μὴ - παρέχωσι θόρυβον τὴν διάνοιαν ἔξω καλοῦσαι πολλάκις, ἀλλʼ ἐῶσιν ἔνδον - οἰκουρεῖν καὶ διατρίβειν πρὸς τοῖς νοητοῖς, ὥσπερ παρόδιοι θυρίδες - ἐμφραγεῖσαι· τοῦτο μέντοι παντὸς - μᾶλλον - ἀληθές ἐστιν, ὅτι τὴν αἴσθησιν ὀλίγα κινοῦσιν οἱ πλεῖστα τῇ διανοίᾳ - χρώμενοι. καὶ γὰρ τὰ μουσεῖα πορρωτάτω τῶν πόλεων ἱδρύσαντο, καὶ τὴν - νύκτα προσεῖπον “εὐφρόνην” μέγα πρὸς εὕρεσιν - τῶν ζητουμένων καὶ σκέψιν ἡγούμενοι τὴν - ἡσυχίαν - καὶ τὸ ἀπερίσπαστον.

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ἀλλὰ μὴν οὐδʼ ἐκεῖνο χαλεπὸν καὶ δύσκολον, ἀνθρώπων λοιδορουμένων ἐν - ἀγορᾷ καὶ κακῶς λεγόντων ἀλλήλους μὴ προσελθεῖν· ἢ συνδρομῆς ἐπὶ τι - πλειόνων γενομένης μεῖναι καθήμενον· ἐὰν δʼ - - ἀκρατῶς ἔχῃς, ἀπελθεῖν ἀναστάντα χρηστοῦ μὲν γὰρ οὐδενὸς τοῖς - πολυπραγμονοῦσιν ἀναμίξας σεαυτὸν ἀπολαύσεις, μεγάλα δʼ ὠφεληθήσῃ τὸ πολύπραγμον ἀποστρέψας βίᾳ καὶ κολούσας ὑπακούειν - τῷ λογισμῷ - συνεθιζόμενον. ἐκ δὲ τούτου μᾶλλον ἐπιτείνοντα τὴν ἄσκησιν ὀρθῶς ἔχει - καὶ θέατρον ἀκροάματος εὐημεροῦντος παρελθεῖν, καὶ φίλους ἐπʼ - ὀρχηστοῦ τινος ἢ κωμῳδοῦ θέαν παραλαμβάνοντας - διώσασθαι , καὶ βοῆς ἐν σταδίῳ γενομένης ἢ ἱπποδρόμῳ μὴ ἐπιστραφῆναι. - καθάπερ γὰρ ὁ Σωκράτης παρῄνει φυλάττεσθαι τῶν βρωμάτων ὅσα μὴ - πεινῶντας ἐσθίειν ἀναπείθει, καὶ τῶν πωμάτων -πωμάτων *: πομάτων - ὅσα - πίνειν μὴ διψῶντας· οὕτω χρὴ καὶ ἡμᾶς τῶν θεαμάτων καὶ - ἀκουσμάτων φυλάττεσθαι καὶ φεύγειν ὅσα κρατεῖ καὶ προσάγεται τοὺς μηδὲν - δεομένους. ὁ δὲ Κῦρος -Κῦρος κἑ] Xen. Cyrop. 5, 1, 8 οὐκ ἐβούλετο τὴν Πάνθειαν ἰδεῖν, ἀλλὰ τοῦ - Ἀράσπου λέγοντος ὡς ἄξιον θέας εἴη τὸ τῆς - - γυναικὸς εἶδος, “οὐκοῦν” ἔφη “διὰ τοῦτο μᾶλλον αὐτῆς ἀφεκτέον· εἰ γὰρ ὑπὸ - σοῦ πεισθεὶς ἀφικοίμην πρὸς αὐτήν, ἴσως ἄν με πάλιν ἀναπείσειεν - αὐτὴ -αὕτη *: αὐτὴ - καὶ μὴ σχολάζοντα φοιτᾶν θεᾶσθαι τε καὶ παρακαθῆσθαι προέμενον - πολλὰ τῶν σπουδῆς ἀξίων” ὁμοίως - οὐδʼ - Ἀλέξανδρος εἰς ὄψιν ἦλθε τῆς Δαρείου γυναικὸς ἐκπρεπεστάτης εἶναι - λεγομένης· ἀλλὰ πρὸς τὴν μητέρα φοιτῶν αὐτῆς πρεσβῦτιν οὖσαν, οὐχ - ὑπέμεινε τὴν νέαν καὶ καλὴν ἰδεῖν. ἡμεῖς δὲ τοῖς φορείοις τῶν γυναικῶν - ὑποβάλλοντες τοὺς ὀφθαλμοὺς - - καὶ τῶν θυρίδων - ἐκκρεμαννύντες, οὐδὲν ἁμαρτάνειν δοκοῦμεν οὕτως ὀλισθηρὰν καὶ ῥευστὴν - εἰς ἅπαντα τὴν πολυπραγμοσύνην ποιοῦντες. -

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ἔστι τοίνυν καὶ πρὸς δικαιοσύνην -δικαιοσύνην Madvigius: δικαιοσύνης - ἄσκησις, ὑπερβῆναί ποτε λῆμμα δίκαιον, - ἵνα πόρρω τῶν ἀδίκων ἐθίσῃς σεαυτὸν εἶναι· καὶ πρὸς σωφροσύνην - ὁμοίως, ἀποσχέσθαι ποτὲ γυναικὸς ἰδίας, ἵνα μηδέποτε - κινηθῇς ὑπʼ ἀλλοτρίας. τοῦτο δὴ τὸ ἔθος ἐπάγων - τῇ πολυπραγμοσύνῃ πειρῶ καὶ τῶν ἰδίων ἔνια παρακοῦσαί ποτε καὶ - παριδεῖν καί, βουλομένου τινὸς ἀγγεῖλαί τι τῶν ἐπὶ τῆς οἰκίας, - ὑπερβαλέσθαι, καὶ λόγους περὶ σοῦ λελέχθαι δοκοῦντας ἀπώσασθαι. - καὶ γὰρ τὸν Οἰδίποδα τοῖς μεγίστοις κακοῖς ἡ - περιεργία - περιέβαλε· - ζητῶν γὰρ ἑαυτὸν ὡς οὐκ ὄντα Κορίνθιον ἀλλὰ ξένον, ἀπήντησε τῷ - Λαΐῳ, καὶ τοῦτον ἀνελὼν καὶ τὴν μητέρα λαβὼν ἐπὶ τῇ βασιλείᾳ - γυναῖκα καὶ δοκῶν εἶναι μακάριος πάλιν ἑαυτὸν - ἐζήτει. καὶ τῆς γυναικὸς οὐκ ἐώσης, ἔτι μᾶλλον ἤλεγχε τὸν συνειδότα - γέροντα, πᾶσαν προσφέρων ἀνάγκην. τέλος δὲ τοῦ πράγματος ἢδη περιφέροντος - αὐτὸν τῇ ὑπονοίᾳ καὶ τοῦ γέροντος ἀναβοήσαντος - οἴμοι πρὸς αὐτῷ γʼ εἰμὶ τῷ δεινῷ λέγειν, -Soph. OR 1169. 1170 - ὅμως ἐξημμένος ὑπὸ τοῦ πάθους καὶ - σφαδᾴζων ἀποκρίνεται κἄγωγʼ ἀκούειν· ἀλλʼ ὅμως - ἀκουστέον. -Soph. OR 1169. 1170 - οὕτω τίς ἐστι - γλυκύπικρος καὶ ἀκατάσχετος ὁ τῆς πολυπραγμοσύνης γαργαλισμός, ὥσπερ - ἕλκος αἱμάσσων - ἑαυτόν, ὅταν ἀμύσσηται. ὁ - δʼ ἀπηλλαγμένος τῆς νόσου ταύτης καὶ φύσει πρᾶος, - ἀγνοήσας τι τῶν δυσχερῶν εἴποι ἄν -ἄν] νὴ Δίʼ ἄν? - ὦ πότνια λήθη - τῶν κακῶν, ὡς εἶ σοφή. -Eur. Or. 213 -

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διὸ καὶ πρὸς ταῦτα συνεθιστέον αὑτούς, - - ἐπιστολὴν κομισθεῖσαν μὴ ταχὺ μηδὲ κατεσπευσμένως λῦσαι, καθάπερ οἱ πολλοὶ - ποιοῦσιν, ἂν αἱ χεῖρες βραδύνωσι, τοῖς ὀδοῦσι τοὺς δεσμοὺς - διαβιβρώσκοντες· ἀγγέλου ποθὲν ἥκοντος, μὴ προσδραμεῖν μηδʼ ἐξαναστῆναι· - φίλου τινὸς εἰπόντος “ἔχω σοί τι - - καινὸν εἰπεῖν - πρᾶγμα” “μᾶλλον, εἴ τι -εἴ τι] εἰπεῖν εἴ τι? χρήσιμον ἔχεις ὠφέλιμον.” ἐμοῦ ποτʼ ἐν Ῥώμῃ - διαλεγομένου, Ῥούστικος ἐκεῖνος, ὃν ὕστερον ἀπέκτεινε Δομετιανὸς τῇ - δόξῃ φθονήσας, ἠκροᾶτο, καὶ διὰ μέσου στρατιώτης παρελθὼν ἐπιστολὴν - αὐτῷ Καίσαρος ἐπέδωκε· - γενομένης δὲ σιωπῆς - κἀμοῦ διαλιπόντος, ὅπως ἀναγνῷ τὴν ἐπιστολήν, οὐκ ἠθέλησεν οὐδʼ - ἔλυσε πρότερον ἢ διεξελθεῖν ἐμὲ τὸν λόγον καὶ διαλυθῆναι τὸ - ἀκροατήριον ἐφʼ ᾧ πάντες ἐθαύμασαν τὸ βάρος τἀνδρός. -τἀνδρός *: τοῦ ἀνδρός - ὅταν δέ τις - οἷς ἔξεστι τρέφων τὸ πολύπραγμον, - ἰσχυρὸν - ἀπεργάσηται καὶ βίαιον, οὐκέτι - ῥᾳδίως, πρὸς ἃ κεκώλυται φερομένου διὰ συνήθειαν, κρατεῖν - δυνατός ἐστιν· ἀλλʼ ἐπιστόλια παραλύουσιν οὗτοι φίλων, συνεδρίοις - ἀπορρήτοις ἑαυτοὺς παρεμβάλλουσιν, ἱερῶν, ἃ μὴ θέμις ὁρᾶν, γίγνονται - θεαταί, - τόπους ἀβάτους πατοῦσι, πράγματα καὶ - λόγους βασιλικοὺς ἀνερευνῶσι. γιγνώσκειν , ἐπαχθεστάτους - ποιεῖ τὸ τῶν λεγομένων ὤτων καὶ προσαγωγέων γένος. ὠτακουστὰς μὲν οὖν - πρῶτος ἔσχεν ὁ νέος Δαρεῖος ἀπιστῶν ἑαυτῷ καὶ πάντας - ὑφορώμενος καὶ δεδοικώς· τοὺς - δὲ προσαγωγίδας - οἱ Διονύσιοι τοῖς Συρακοσίοις -Συρακοσίοις hic et infra *: συρακουσίοις - - κατέμιξαν· ὅθεν ἐν τῇ μεταβολῇ τῶν πραγμάτων τούτους πρώτους οἱ - Συρακόσιοι συλλαμβάνοντες ἀπετυμπάνιζον. καὶ γὰρ τὸ τῶν συκοφαντῶν γένος - ἐκ τῆς τῶν πολυπραγμόνων φρατρίας καὶ ἑστίας ἐστίν. ἀλλʼ οἱ μὲν - συκοφάνται - ζητοῦσιν, εἴ τις -τις] τί τις? ἢ βεβούλευται - κακὸν ἢ πεποίηκεν· οἱ δὲ πολυπράγμονες καὶ τὰς ἀβουλήτους ἀτυχίας τῶν - πέλας ἐλέγχοντες εἰς μέσον ἐκφέρουσι. λέγεται δὲ καὶ τὸν ἀλιτήριον ἐκ - φιλοπραγμοσύνης κατονομασθῆναι τὸ πρῶτον· λιμοῦ γὰρ ὡς ἔοικεν -Ἀθηναίοις ἰσχυροῦ γενομένου, καὶ τῶν ἐχόντων πυρὸν - εἰς μέσον οὐ - φερόντων ἀλλὰ κρύφα καὶ νύκτωρ ἐν ταῖς οἰκίαις ἀλούντων, περιιόντες - ἐτήρουν τῶν μύλων τὸν ψόφον εἶτʼ “ἀλιτήριοι” προσηγορεύθησαν. - ὁμοίως δὲ καὶ τῷ συκοφάντῃ τοὔνομα γεγενῆσθαι· - κεκωλυμένου γὰρ ἐκφέρειν τὰ σῦκα, μηνύοντες καὶ φαίνοντες τοὺς - ἐξάγοντας ἐκλήθησαν “συκοφάνται.” καὶ τοῦτʼ οὖν οὐκ ἄχρηστόν ἐστιν - ἐννοεῖν τοὺς πολυπράγμονας, ὅπως αἰσχύνωνται τὴν πρὸς τοὺς μισουμένους - μάλιστα καὶ δυσχεραινομένους ὁμοιότητα καὶ - - συγγένειαν τοῦ ἐπιτηδεύματος.

- - - - diff --git a/data/tlg0007/tlg102/tlg0007.tlg102.perseus-grc2.xml b/data/tlg0007/tlg102/tlg0007.tlg102.perseus-grc2.xml index a60201091..ee5bd0146 100755 --- a/data/tlg0007/tlg102/tlg0007.tlg102.perseus-grc2.xml +++ b/data/tlg0007/tlg102/tlg0007.tlg102.perseus-grc2.xml @@ -77,565 +77,37 @@ replacementPattern="#xpath(/tei:TEI/tei:text/tei:body/tei:div/tei:div[@n='$1'])" -
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- - ἄπνουν ἢ σκοτεινὴν ἢ δυσχείμερον οἰκίαν ἢ νοσώδη φυγεῖν μὲν ἴσως ἄριστον· ἂν δὲ -φιλοχωρῇ τις ὑπὸ συνηθείας, ἔστι καὶ φῶτα μεταθέντα καὶ κλίμακα μεταβαλόντα καὶ θύρας τινὰς -ἀνοίξαντα τὰς δὲ κλείσαντα, λαμπροτέραν εὐπνουστέραν ὑγιεινοτέραν - ἐργάσασθαι. καὶ πόλεις τινὲς οὕτω -μεταθέντες ὠφέλησαν ὥσπερ τὴν ἐμὴν πατρίδα πρὸς ζέφυρον ἄνεμον κεκλιμένην, καὶ τὸν ἥλιον ἐρείδοντα -δείλης ἀπὸ τοῦ Παρνασοῦ δεχομένην ἐπὶ τὰς ἀνατολὰς; τραπῆναι -λέγουσιν ὑπὸ τοῦ Χαίρωνος. ὁ δὲ φυσικὸς Ἐμπεδοκλῆς ὄρους τινὰ διασφάγα βαρὺν καὶ νοσώδη κατὰ τῶν -πεδίων τὸν νότον ἐμπνέουσαν -ἐκπνέουσαν R ἐμφράξας, λοιμὸν ἔδοξεν ἐκκλεῖσαι τῆς χώρας. -ἐπεὶ τοίνυν ἔστι τινὰ πάθη νοσώδη καὶ βλαβερὰ καὶ χειμῶνα παρέχοντα -τῇ ψυχῇ καὶ σκότος, ἄριστον μὲν ἐξωθεῖν ταῦτα καὶ καταλύειν εἰς ἔδαφος, αἰθρίαν καὶ φῶς καὶ πνεῦμα καθαρὸν διδόντας ἑαυτοῖς· εἰ δὲ -μή, μεταλαμβάνειν γε καὶ μεθαρμόττειν ἁμωσγέπως -ἀμωσγέπως R: ἄλλως γέ πως - περιάγοντας ἢ στρέφοντας. οἷον εὐθὺς ἡ πολυπραγμοσύνη -φιλομάθειὰ τίς ἐστιν ἀλλοτρίων κακῶν, οὔτε φθόνου δοκοῦσα καθαρεύειν νόσος οὔτε κακοηθείας. - - τί τἀλλότριον, ἄνθρωπε βασκανώτατε, -Kock. 3 p. 476 - κακὸν ὀξυδορκεῖς τὸ δʼ ἴδιον παραβλέπεις; - μετάθες ἔξωθεν καὶ μετάστρεψον εἴσω τὴν πολυπραγμοσύνην εἰ χαίρεις κακῶν μεταχειριζόμενος - ἱστορίαν, ἔχεις οἴκοι πολλὴν διατριβήν· -ὅσσον ὕδωρ κατʼ Ἀλιζόνος ἢ -ὅσσος ὕδωρ καθʼ ἁλὸς στόνος ἢ δρ. ἀμφι πέτ. Madvigius δρυὸς -ἀμφὶ πέτηλα,ʼ -versus ignoti poetae -τοσοῦτον πλῆθος εὑρήσεις ἁμαρτημάτων ἐν τῷ βίῳ -ἐν τῷ σῷ βίῳ R καὶ παθῶν ἐν τῇ ψυχῇ καὶ παροραμάτων ἐν τοῖς - καθήκουσιν. ὡς γὰρ ὁ Ξενοφῶν -Ξενοφῶν] Oecon. c. 8 λέγει τοῖς οἰκονομικοῖς ἴδιον εἶναι τῶν ἀμφὶ θυσίαν σκευῶν, ἴδιον τῶν ἀμφὶ δεῖπνα τόπον, ἀλλαχοῦ -κεῖσθαι τὰ γεωργικά, χωρὶς τὰ πρὸς πόλεμον· οὕτω σοὶ τὰ μέν ἐστιν ἀπὸ φθόνου κακὰ κείμενα τὰ δʼ ἀπὸ -ζηλοτυπίας τὰ δʼ ἀπὸ δειλίας τὰ δʼ ἀπὸ μικρολογίας· ταῦτʼ ἔπελθε, -ταῦτʼ ἀναθεώρησον τὰς εἰς γειτόνων θυρίδας καὶ τὰς παρόδους τῆς πολυπραγμοσύνης ἔμφραξον, ἑτέρας δʼ ἄνοιξον εἰς τὴν -ἀνδρωνῖτιν τὴν σεαυτοῦ φερούσας, εἰς τὴν γυναικωνῖτιν, εἰς τὰς τῶν θεραπόντων διαίτας· ἐνταῦθʼ ἔχει -διατριβὰς οὐκ ἀχρήστους οὐδὲ κακοήθεις ἀλλʼ ὠφελίμους καὶ σωτηρίους -τὸ φιλοπευθὲς τοῦτο καὶ φιλόπραγμον, ἑκάστου πρὸς ἑαυτὸν λέγοντος πῆ -παρέβην; -παρέβην] τραπόμην mei codd. cf. -p. 168 b τί δʼ ἔρεξα; τί μοι δέον οὐκ ἐτελέσθη; - -

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νῦν δʼ ὥσπερ ἐν τῷ μύθῳ τὴν Λάμιαν λέγουσιν οἴκοι μὲν -εὕδειν -εὔδειν X: ᾄδειν - τυφλήν, ἐν ἀγγείῳ τινὶ τοὺς -ὀφθαλμοὺς ἔχουσαν ἀποκειμένους, ἔξω δὲ προϊοῦσαν ἐπιτίθεσθαι καὶ βλέπειν· οὕτως ἡμῶν ἕκαστος ἔξω καὶ -πρὸς ἑτέρους τῇ κακονοίᾳ τὴν περιεργίαν ὥσπερ ὀφθαλμὸν ἐντίθησι· -τοῖς δʼ ἑαυτῶν ἁμαρτήμασι καὶ κακοῖς πολλάκις περιπταίομεν ὑπʼ ἀγνοίας, ὄψιν ἐπʼ αὐτὰ καὶ φῶς οὐ -ποριζόμενοι. διὸ καὶ τοῖς ἐχθροῖς ὠφελιμώτερός ἐστιν ὁ πολυπράγμων· τὰ γὰρ ἐκείνων ἐλέγχει καὶ -προφέρεται καὶ δείκνυσιν αὐτοῖς ἃ δεῖ φυλάξασθαι καὶ διορθῶσαι, τῶν -δʼ οἴκοι τὰ πλεῖστα παρορᾷ διὰ τὴν περὶ τὰ ἔξω πτόησιν. ὁ μὲν γὰρ Ὀδυσσεὺς -Ὀδυσσεὺς] Hom. λ 88. 153 sqq. -235, 281 οὐδὲ τῇ μητρὶ διαλεχθῆναι πρότερον ὑπέμεινεν ἢ πυθέσθαι παρὰ τοῦ μάντεως, ὧν ἕνεκʼ ἦλθεν εἰς Ἅιδου· πυθόμενος -δὲ τοῦτο πρός τε ταύτην ἔτρεψεν αὑτόν, καὶ τὰς ἄλλας γυναῖκας -ἀνέκρινε, τίς ἡ Τυρὼ καί τίς ἡ καλὴ Χλωρὶς -Χλωρὶς] Χλῶριν vocat -Homerus καὶ διὰ τί Ἐπικάστη Ἐπικάστη ἁψαμένη βρόχον αἰπὺν ἀφʼ -ὑψηλοῖο μελάθρου -Hom. λ 278 ἡμεῖς δὲ τὰ καθʼ αὑτοὺς ἐν πολλῇ ῥᾳθυμίᾳ καὶ ἀγνοίᾳ θέμενοι καὶ ἀμελήσαντες ἑτέρους γενεαλογοῦμεν, ὅτι τοῦ γείτονος ὁ πάππος ἦν Σύρος, Θρᾷττα -δʼ ἡ τήθη· ὁ δεῖνα δʼ ὀφείλει τάλαντα τρία καὶ τοὺς τόκους οὐκ ἀπέδωκεν. ἐξετάζομεν δὲ καὶ τὰ -τοιαῦτα πόθεν ἡ γυνὴ τοῦ δεῖνος ἐπανήρχετο, τί δʼ ὁ δεῖνα - καὶ ὁ δεῖνα καθʼ ἑαυτοὺς -καθʼ αὑτοὺς? ἐν τῇ γωνίᾳ διελέγοντο. Σωκράτης δὲ περιῄει -διαπορῶν, τί Πυθαγόρας λὲγων ἔπειθε· καὶ Ἀρίστιππος Ὀλυμπίασιν Ἰσχομάχῳ -συμβαλὼν ἠρώτα τί Σωκράτης διαλεγόμενος οὕτω τοὺς Ἀθηναίους διατίθησι· καὶ μίκρʼ ἄττα τῶν λόγων -αὐτοῦ σπέρματα καὶ δείγματα λαβὼν οὕτως ἐμπαθῶς ἔσχεν, ὥστε τῷ -σώματι συμπεσεῖν καὶ γενέσθαι παντάπασιν ὠχρὸς καὶ ἰσχνός ἄχρι οὗ πλεύσας Ἀθήναζε διψῶν καὶ -διακεκαυμένος ἠρύσατο τῆς πηγῆς, καὶ τὸν ἄνδρα καὶ τοὺς λόγους αὐτοῦ καὶ τὴν φιλοσοφίαν ἱστόρησεν, -ἧς ἦν τέλος ἐπιγνῶναι τὰ ἑαυτοῦ κακὰ καὶ ἀπαλλαγῆναι. -

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ἀλλʼ ἔνιοι τὸν ἴδιον βίον ὡς ἀτερπέστατον θέαμα προσιδεῖν οὐχ ὑπομένουσιν οὐδʼ -ἀνακλάσαι τὸν λογισμὸν ὡς φῶς ἐφʼ ἑαυτοὺς καὶ περιαγαγεῖν, ἀλλʼ ἡ ψυχὴ γέμουσα κακῶν παντοδαπῶν καὶ -φρίττουσα καὶ φοβουμένη τὰ ἔνδον ἐκπηδᾷ θύραζε καὶ πλανᾶται περὶ -τἀλλότρια, βόσκουσα καὶ πιαίνουσα τὸ κακόηθες. ὡς γὰρ ὄρνις ἐν οἰκίᾳ -οἰκίᾳ] οἰκίσκῳ -Valckenarius πολλάκις, τροφῆς πολλῆς -πολλάκις τροφῆς πολλῆς *: πολλάκις -τροφῆς aut τροφῆς πολλῆς - παρακειμένης, εἰς γωνίαν καταδῦσα σκαλεύει - ἔνθα γέ που διαφαίνεθʼ ἅτʼ ἐν κοπρίῃ -κοπρίῃ idem: κοπρίᾳ - μία κριθή· -versum Callimacho tribuit -Schneiderus παραπλησίως οἱ πολυπράγμονες, ὑπερβάντες τοὺς ἐν μέσῳ λόγους καὶ ἱστορίας καὶ ἃ -μηδεὶς κωλύει πυνθάνεσθαι μηδʼ -ἄχθεται πυνθανομένοις, τὰ κρυπτόμενα καὶ λανθάνοντα κακὰ πάσης οἰκίας ἐκλέγουσι. καίτοι γε τὸ τοῦ Αἰγυπτίου χάριεν πρὸς τὸν ἐρωτῶντα τί φέρει συγκεκαλυμμένον, διὰ - τοῦτο συγκεκάλυπται καὶ σὺ δὴ τί πολυπραγμονεῖς τὸ ἀποκρυπτόμενον; εἰ μή -τι κακὸν ἦν, οὐκ ἂν ἀπεκρύπτετο. καίτοι μὴ κόψαντά γε θύραν εἰς οἰκίαν ἀλλοτρίαν οὐ νομίζεται -παρελθεῖν ἀλλὰ νῦν μὲν εἰσὶ θυρωροί, πάλαι δὲ ῥόπτρα κρουόμενα πρὸς -ταῖς θύραις αἴσθησιν παρεῖχεν, ἵνα μὴ τὴν οἰκοδέσποιναν ἐν μέσῳ καταλάβῃ ὁ ἀλλότριος ἢ τὴν παρθένον - ἢ κολαζόμενον οἰκέτην ἢ κεκραγυίας -τὰς θεραπαινίδας· ὁ δὲ πολυπράγμων ἐπʼ αὐτὰ ταῦτα παραδύεται, -σώφρονος μὲν οἰκίας καὶ καθεστώσης οὐδʼ ἂν παρακαλῇ τις ἡδέως γιγνόμενος θεατής· ὧν δʼ ἕνεκα κλεὶς -καὶ μοχλὸς καὶ αὔλειος, ταῦτʼ ἀνακαλύπτων καὶ φέρων εἰς τὸ μέσον ἑτέροις. καίτοι καὶ τῶν ἀνέμων -μάλιστα δυσχεραίνομεν ὡς Ἀρίστων φησὶν ὅσοι τὰς περιβολὰς - ἀναστέλλουσιν ἡμῶν· ὁ δὲ πολυπράγμων οὐ τὰ ἱμάτια τῶν πέλας οὐδὲ τοὺς χιτῶνας, ἀλλὰ τοὺς τοίχους - ἀπαμφιέννυσι, τὰς θύρας ἀναπετάννυσι, καὶ διὰ παρθενικῆς ἁπαλόχροοσ Hes. OD 519 ὡς - πνεῦμα διαδύεται καὶ διέρπει, βακχεῖα -καὶ χοροὺς καὶ παννυχίδας ἐξετάζων καὶ συκοφαντῶν. -

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καὶ καθάπερ τοῦ κωμῳδουμένου Κλέωνος τὼ χεῖρʼ ἐν -Αἰτωλοῖς, ὁ νοῦς δʼ ἐν Κλωπιδῶν. -Arist. Equ. 79 οὕτω τοῦ πολυπράγμονος ὁ νοῦς -νοῦς δʼ idem: δὲ νοῦς - ἅμʼ ἐν πλουσίων οἴκοις ἐστὶν ἐν δωματίοις πενήτων ἐν αὐλαῖς βασιλέων ἐν θαλάμοις νεογάμων · πάντα -πάντα] παντοῖᾳ R πράγματα -ζητεῖ, τὰ ξένων τὰ ἡγεμόνων· οὐδʼ ἀκινδύνως ταῦτα ζητῶν· ἀλλʼ οἷον, εἴ τις -ἀκονίτου γεύοιτο -γεύοιτο] additamentum librarii vid. πολυπραγμονῶν - τὴν ποιότητα, φθάσει τῆς αἰσθήσεως -προανελὼν τὸν προαισθανόμενον· malim τό προαισθανόμενον (R) οὕτως οἱ τὰ τῶν μειζόνων κακὰ -ζητοῦντες προαναλίσκουσι τῆς γνώσεως ἑαυτούς. καὶ γὰρ οἱ τοῦ ἡλίου -τὴν ἄφθονόν γε ταύτην καὶ κατακεχυμένην ἅπασιν ἀκτῖνα παρορῶντες, αὐτὸν δὲ τὸν κύκλον ἀναιδῶς -καταβλέπειν καὶ διαστέλλειν τὸ φῶς εἴσω βιαζόμενοι καὶ τολμῶντες, ἀποτυφλοῦνται. διὸ καλῶς -Φιλιππίδης ὁ κωμῳδιοποιός, εἰπόντος αὐτῷ ποτε Λυσιμάχου τοῦ - βασιλέως τίνος σοι τῶν ἐμῶν μεταδῶ; μόνον εἶπεν ὦ βασιλεῦ, μὴ τῶν ἀπορρήτων τὰ γὰρ ἥδιστα καὶ -κάλλιστα τῶν βασιλέων ἔξω πρόκειται, τὰ δεῖπνα, οἱ πλοῦτοι, αἱ πανηγύρεις, αἱ χάριτες· εἰ δέ τι -ἀπόρρητον ἐστι, μὴ - προσέλθῃς μηδὲ κινήσῃς;. οὐ κρύπτεται -χαρὰ βασιλέως εὐτυχοῦντος οὐδὲ γέλως παίζοντος οὐδὲ φιλανθρωπίας; παρασκευὴ καὶ χάριτος· φοβερόν -ἐστι τὸ κρυπτόμενον, σκυθρωπὸν ἀγέλαστον δυσπρόσιτον, ὀργῆς τινος ὑπούλου θησαυρὸς ἢ τιμωρίας -βαρυθύμου σκέψις ἢ ζηλοτυπία γυναικὸς ἢ πρὸς υἱὸν ὑποψία τις ἢ πρὸς -φίλον ἀπιστία. φεῦγε τὸ μελαῖνον τοῦτο καὶ συνιστάμενον νέφος· οὐ λήσεταί σε βροντῆσαν οὐδʼ -ἀστράψαν, ὅταν ἐκραγῇ τὸ νῦν κρυπτόμενον. -

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τίς οὖν ἡ φυγή; περισπασμός, ὡς εἴρηται, καὶ μεθολκὴ τῆς πολυπραγμοσύνης μάλιστα -μὲν -μὲν] opponitur ἀλλʼ εἰ δεῖ κἑ p. -340, 21 ἐπὶ τὰ βελτίω καὶ τὰ -ἡδίω τρέψαντι τὴν ψυχήν. τὰ ἐν οὐρανῷ πολυπραγμόνει τὰ ἐν γῇ τὰ ἐν ἀέρι τὰ -ἐν θαλάττῃ. μικρῶν -μικρῶν] malim ἢ μικρῶν - πέφυκας ἢ μεγάλων φιλοθεάμων εἰ μεγάλων, ἥλιον πολυπραγμόνει ποῦ -ποῦ] ποι? κάτεισι καὶ -πόθεν ἄνεισι· ζήτει τὰς ἐν σελήνῃ καθάπερ ἐν ἀνθρώπῳ μεταβολάς, ποῦ -τοσοῦτον κατανάλωσε φῶς πόθεν αὖθις, ἐκτήσατο, πῶς - ἐξ ἀδήλου πρῶτον ἔρχεται νέα -Nauck. p. 315 - πρόσωπα καλλύνουσα καὶ πληρουμένη· - χὤταν περ αὑτῆς εὐπρεπεστάτη φανῇ, - - πάλιν διαρρεῖ κἀπὶ μηδὲν ἔρχεται. - καὶ ταῦτʼ ἀπόρρητʼ ἐστὶ φύσεως, ἀλλʼ οὐκ ἄχθεται τοῖς ἐλέγχουσιν. ἀλλὰ τῶν μεγάλων ἀπέγνωκας; πολυπραγμόνει τὰ μικρότερα, -πῶς τῶν φυτῶν τὰ μὲν ἀεὶ τέθηλε καὶ χλοάζει καὶ ἀγάλλεται παντὶ -καιρῷ τὸν ἑαυτῶν ἐπιδεικνύμενα πλοῦτον, τὰ δὲ νῦν μέν ἐστιν ὅμοια τούτοις, νῦν δʼ ὥσπερ -ἀνοικονόμητος ἄνθρωπος ἐκχέαντʼ ἀθρόως τὴν περιουσίαν γυμνὰ καὶ πτωχὰ καταλείπεται· διὰ τί δὲ τὰ μὲν -προμήκεις τὰ δὲ γωνιώδεις τὰ δὲ στρογγύλους καὶ περιφερεῖς ἐκδίδωσι -καρπούς. ἴσως δὲ ταῦτʼ οὐ πολυπραγμονήσεις, ὅτι τούτοις οὐδὲν κακὸν ἔστιν. ἀλλʼ εἰ δεῖ πάντως τὸ περίεργον ἐν φαύλοις τισὶν ὥσπερ -ἑρπετὸν ἐν θανασίμοις ὕλαις ἀεὶ νέμεσθαι καὶ διατρίβειν, ἐπὶ τὰς ἱστορίας ἀγάγωμεν αὐτὸ καὶ -παραβάλωμεν ἀφθονίαν κακῶν καὶ περιουσίαν· ἐνταῦθα γὰρ ἔνεισι - πεσήματʼ ἀνδρῶν κἀπολακτισμοὶ -πεσήματʼ - κἀπολακτισμοὶ Duebnerus: πεσήματα - καὶ ἀπολακτισμοὶ - βίων· -βίου Aeschylus - -Aesch. Suppl. 937 - φθοραὶ γυναικῶν, ἐπιθέσεις οἰκετῶν, διαβολαὶ φίλων, παρασκευαὶ φαρμάκων, -φθόνοι, ζηλοτυπίαι, ναυάγιʼ οἴκων, -ναυάγιʼ οἴκων distinxit Duebnerus ἐκπτώσεις ἡγεμονιῶν -ἐμπίπλασο καὶ τέρπε σαυτόν, ἐνοχλῶν μηδενὶ τῶν συνόντων μηδὲ λυπῶν. -

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ἀλλʼ ἔοικεν ἡ πολυπραγμοσύνη μὴ χαίρειν ἑώλοις κακοῖς ἀλλὰ θερμοῖς καὶ προσφάτοις· -καὶ καινὰς τραγῳδίας ἡδέως θεᾶσθαι, -τοῖς δὲ κωμικοῖς καὶ ἱλαρωτέροις πράγμασιν οὐ μάλα προθύμως ὁμιλεῖν. διὸ γάμον μέν τινος ἢ θυσίαν ἢ -προπομπὴν διεξιόντος ἀμελὴς ὁ πολυπράγμων καὶ ῥᾴθυμος ἀκροατής -ἐστι, καὶ προακηκοέναι τὰ πλεῖστά φησι καὶ κελεύει ταῦτα συντέμνειν καὶ παρέρχεσθαι τὸν διηγούμενον· -ἂν δʼ ἢ φθοράν τις παρθένου παρακαθήμενος ἢ μοιχείαν γυναικὸς ἢ -δίκης παρασκευὴν ἢ στάσιν ἀδελφῶν διηγῆται, οὔτε νυστάζει οὔτʼ ἀσχολεῖται, -ἄλλα τε -δὲ Schneiderus, qui versum Callimacho vindicat δίζηται -ἐπέων παρὰ τʼ οὔατα βάλλει. καὶ τὸ - οἴμοι, τὸ κακὸν τῆς εὐτυχίας Nauck. p. 913 - - -ὡς μᾶλλον ἐς οὖς φέρεται θνητῶν - - ἐπὶ τῶν πολυπραγμόνων ἐστὶν ἀληθῶς εἰρημένον. ὡς γὰρ αἱ σικύαι τὸ χείριστον ἐκ τῆς σαρκὸς -ἕλκουσιν, οὕτω τὰ τῶν πολυπραγμόνων ὦτα τοὺς φαυλοτάτους λόγους ἐπισπᾶται· μᾶλλον δʼ, ὥσπερ αἱ -πόλεις ἔχουσί τινας πύλας ἀποφράδας καὶ σκυθρωπάς, διʼ ὧν ἐξάγουσι -τοὺς θανατουμένους καὶ τὰ λύματα καὶ τοὺς καθαρμοὺς ἐκβάλλουσιν, εὐαγὲς δʼ -οὐδὲν οὐδʼ ἱερὸν εἴσεισι οὐδʼ ἔξεισι διʼ αὐτῶν· οὕτω καὶ τὰ τῶν πολυπραγμόνων ὦτα χρηστὸν οὐδὲν οὐδʼ -ἀστεῖον ἀλλʼ οἱ φονικοὶ λόγοι διέρχονται καὶ τρίβουσιν, ἐκθύσιμα καὶ -μιαρὰ διηγήματα παρακομίζοντες· - - ἀεὶ δʼ ἀοιδῶν μοῦνος ἐν στέγαις ἐμαῖς -Nauck. p. 913 - κωκυτὸς ἐμπέπτωκεν· - αὕτη τοῖς πολυπράγμοσι μοῦσα καὶ σειρὴν μία, τοῦθʼ ἥδιστον ἀκουσμάτων αὐτοῖς. ἔστι γὰρ ἡ -πολυπραγμοσύνη φιλοπευστία τῶν ἐν ἀποκρύψει καὶ λανθανόντων οὐδεὶς -δʼ ἀγαθὸν ἀποκρύπτει κεκτημένος, ὅπου καὶ τὰ μὴ ὄντα προσποιοῦνται. κακῶν οὖν ἱστορίας ὁ πολυπράγμων -ὀρεγόμενος, ἐπιχαιρεκακίας συνέχεται. πάθει, φθόνου καὶ βασκανίας ἀδελφῷ. φθόνος μὲν γάρ ἐστι; λύπη ἐπʼ ἀλλοτρίοις ἀγαθοῖς, ἐπιχαιρεκακία δʼ ἡδονὴ ἐπʼ -ἀλλοτρίοις κακοῖς· ἀμφότερα δʼ ἐκ -πάθους ἀνημέρου καὶ θηριώδους γεγένηται, τῆς κακοηθείας.

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οὕτω δʼ ἑκάστῳ λυπηρόν ἐστιν ἡ τῶν περὶ αὐτὸν -κακῶν ἀνακάλυψις, ὥστε πολλοὺς ἀποθανεῖν ἂν πρότερον ἢ δεῖξαί τι τῶν ἀπορρήτων νοσημάτων ἰατροῖς. -φέρε γὰρ Ἡρόφιλον ἢ Ἐρασίστρατον ἢ τὸν Ἀσκληπιὸν αὐτόν, ὅτʼ ἦν ἄνθρωπος, ἔχοντα τὰ φάρμακα καὶ τὰ -ὄργανα, κατʼ οἰκίαν παριστάμενον ἀνακρίνειν, μή τις ἔχει; σύριγγα -περὶ δακτύλιον ἢ γυνὴ καρκίνον ἐν ὑστέρᾳ· καίτοι σωτήριόν ἐστι τῆς τέχνης ταύτης τὸ πολύπραγμον ἀλλὰ -πᾶς ἄν τις, οἶμαι, τὸν τοιοῦτον ἀπήλασεν, ὅτι τὴν χρείαν οὐ περιμένων - ἄκλητος ἐπʼ ἀλλοτρίων κακῶν ἔρχεται -κατανόησιν. οἱ δὲ πολυπράγμονες αὐτὰ ταῦτα καὶ τὰ τούτων ἔτι χείρονα ζητοῦσιν, οὐ θεραπεύοντες ἀλλὰ - μόνον ἀνακαλύπτοντες· ὅθεν μισοῦνται δικαίως. καὶ γὰρ τοὺς τελώνας -βαρυνόμεθα καὶ δυσχεραίνομεν, οὐχ ὅταν τὰ ἐμφανῆ τῶν εἰσαγομένων ἐκλέγωσιν, ἀλλʼ ὅταν τὰ κεκρυμμένα -ζητοῦντες ἐν ἀλλοτρίοις σκεύεσι καὶ φορτίοις ἀναστρέφωνται· καίτοι τοῦτο ποιεῖν ὁ νόμος δίδωσιν αὐτοῖς, καὶ βλάπτονται μὴ ποιοῦντες. οἱ δὲ πολυπράγμονες ἀπολλύουσι καὶ προΐενται τὰ αὑτῶν -ἀσχολούμενοι περὶ τἀλλότρια -τἀλλότρια *: τὰ ἀλλότρια - καὶ σπανίως μὲν εἰς ἀγρὸν βαδίζουσι, τὸ ἥσυχον καὶ σιωπηρὸν τῆς ἐρημίας οὐ φέροντες ἐὰν δὲ -καὶ παραβάλωσι διὰ χρόνου, ταῖς τῶν γειτόνων ἀμπέλοις ἐμβλέπουσι -μᾶλλον ἢ ταῖς ἰδίαις· καὶ πυνθάνονται πόσοι βόες τοῦ γείτονος; ἀποτεθνήκασιν ἢ πόσος οἶνος ὀξίνης -γέγονε· ταχὺ δὲ τούτων ἐμπλησθέντες ἀποτρέχουσιν. ὁ μὲν γὰρ ἀληθινὸς ἐκεῖνος γεωργὸς οὐδὲ τὸν αὐτομάτως ἐρχόμενον ἐκ πόλεως λόγον ἡδέως προσδέχεται, λέγων - εἶτά μοι σκάπτων ἐρεῖ, - -Kock. 3 p. 473 -ἐφʼ οἷς γεγόνασιν αἱ διαλύσεις· ταῦτα γὰρ - πολυπραγμονῶν νῦν -πολυπραγμονῶν νῦν Emperius: νῦν -πολυπραγμονῶν - ὁ κατάρατος περιπατεῖ. - - -

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οἱ δὲ πολυπράγμονες ὡς ἕωλόν τι πρᾶγμα καὶ ψυχρὸν καὶ ἀτράγῳδον φεύγοντες τὴν ἀγροικίαν, εἰς τὸ δεῖγμα καὶ τὴν ἀγορὰν καὶ τοὺς λιμένας ὠθοῦνται· μή τι - καινόν; οὐ γὰρ ἦς πρωῒ κατʼ ἀγοράν; τί οὖν; ἐν ὥραις τρισὶν οἴει τὴν πόλιν μετακεκοσμῆσθαι; -οὐ μὴν ἀλλʼ ἂν μέν τις ἔχῃ τι τοιοῦτον εἰπεῖν, καταβὰς ἀπὸ τοῦ ἵππου -δεξιωσάμενος καὶ -καὶ] om. codd. mei καταφιλήσας ἕστηκεν ἀκροώμενος. ἐὰν δʼ - ἀπαντήσας εἴπῃ τις ὅτι οὐθὲν καινὸν, ὥσπερ ἀχθόμενος τί λέγεις; φησὶν οὐ γέγονας κατʼ ἀγοράν; -οὐ παρελήλυθας τὸ στρατήγιον; οὐδὲ - τοῖς ἐξ Ἰταλίας ἥκουσιν ἐντετύχηκας; διὸ καλῶς οἱ τῶν Λοκρῶν - ἄρχοντες, ἐπεί τις ἐξ ἀποδημίας προσιὼν ἠρώτησε μή τι καινόν, ἐζημίωσαν αὐτόν. ὡς γὰρ οἱ μάγειροι -φορὰν εὔχονται βοσκημάτων οἱ δʼ ἁλιεῖς ἰχθύων, οὕτως οἱ πολυπράγμονες εὔχονται φορὰν κακῶν καὶ - πλῆθος πραγμάτων καὶ καινότητας καὶ μεταβολάς, ἵνʼ ἀεί τι θηρεύειν -καὶ κατακόπτειν ἔχωσιν. εὖ δὲ καὶ ὁ τῶν Θουρίων νομοθέτης· κωμῳδεῖσθαι γὰρ ἐκώλυσε τοὺς πολίτας πλὴν -μοιχοὺς καὶ πολυπράγμονας. ἔοικε γάρ -ἥ τε μοιχεία πολυπραγμοσύνη τις ἀλλοτρίας ἡδονῆς εἶναι καὶ ζήτησις -καὶ ἔρευνα τῶν φυλαττομένων καὶ λανθανόντων τοὺς πολλούς· ἥ τε πολυπραγμοσύνη παράλυσίς ἐστι καὶ -φθορὰ -φθορὰ] φώρασις R. latere mihi -vid. vox φώρα, quae Hesychio teste ἔρευνα est καὶ ἀπογύμνωσις τῶν ἀπορρήτων.

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τῇ μὲν οὖν πολυμαθείᾳ τὴν πολυλογίαν ἕπεσθαι -συμβαίνει· διὸ καὶ Πυθαγόρας ἔταξε τοῖς νέοις πενταέτιδα σιωπήν, ἐχεμυθίαν προσαγορεύσας. τῇ δὲ -περιεργίᾳ τὴν κακολογίαν ἀνάγκη συνακολουθεῖν ἃ γὰρ ἡδέως ἀκούουσιν ἡδέως -λαλοῦσι, καὶ ἃ παρʼ ἄλλων σπουδῇ συλλέγουσι πρὸς ἑτέρους μετὰ χαρᾶς ἐκφέρουσιν. ὅθεν αὐτοῖς μετὰ τῶν ἄλλων κακῶν τὸ νόσημα -καὶ πρὸς τὴν ἐπιθυμίαν ἐμποδών ἐστι· πάντες γὰρ αὐτοὺς φυλάττονται -καὶ ἀποκρύπτονται, καὶ οὔτε πρᾶξαί τι πολυπράγμονος ὁρῶντος οὔτε εἰπεῖν ἀκούοντος ἡδέως ἔχουσιν· -ἀλλὰ καὶ βουλὰς ἀνατίθενται καὶ σκέψεις πραγμάτων ὑπερβάλλονται, μέχρι ἂν ἐκποδὼν ὁ τοιοῦτος -γένηται· κἂν ἢ λόγου τινὸς ἀπορρήτου παρόντος ἢ πράξεως σπουδαίας -περαινομένης ἀνὴρ πολυπράγμων ἐπιφανῇ, καθάπερ ὄψον γαλῆς παραδραμούσης αἴρουσιν ἐκ μέσου καὶ -ἀποκρύπτουσιν· ὥστε πολλάκις τὰ τοῖς -ἄλλοις ῥητὰ καὶ θεατὰ τούτοις μόνοις ἄρρητα καὶ ἀθέατα γίγνεσθαι. διὸ καὶ πίστεως ἁπάσης ἔρημος ὁ πολυπράγμων ἐστίν· οἰκέταις γοῦν καὶ ξένοις πιστεύομεν μᾶλλον -ἐπιστολὰς καὶ γράμματα καὶ σφραγῖδας ἢ φίλοις καὶ οἰκείοις πολυπράγμοσιν. ὁ δὲ Βελλεροφόντης -Βελλεροφόντης] cf. Hom. Z 155 sqq. ἐκεῖνος οὐδὲ καθʼ ἑαυτοῦ -γράμματα κομίζων ἔλυσεν, ἀλλʼ ἀπέσχετο τῆς ἐπιστολῆς τοῦ βασιλέως -ὡς τῆς γυναικὸς διὰ τὴν αὐτὴν ἐγκράτειαν. ἀκρασίας γὰρ τὸ πολυπραγμονεῖν ὡς καὶ τὸ μοιχεύειν, καὶ -πρὸς τῇ ἀκρασίᾳ δεινῆς ἀνοίας καὶ ἀφροσύνης· τὸ γὰρ τοσαύτας παρελθόντα κοινὰς καὶ δεδημοσιωμένας - - γυναῖκας; ἐπὶ τὴν κατάκλειστον -ὠθεῖσθαι καὶ πολυτελῆ, πολλάκις ἂν -ἂν] δʼ ἂν? οὕτω τύχῃ καὶ -ἄμορφον οὖσαν, ὑπερβολὴ μανίας καὶ παραφροσύνης. ταὐτὸ δʼ οἱ πολυπράγμονες -ποιοῦσι · πολλὰ -πολλὰ] πολλὰ γὰρ -Stegmannus καὶ καλὰ θεάματα καὶ ἀκούσματα καὶ σχολὰς καὶ διατριβὰς παρελθόντες, ἐπιστόλια -διορύττουσιν ἀλλότρια καὶ παραβάλλουσι γειτόνων τοίχοις τὰ ὦτα καὶ συμψιθυρίζουσιν οἰκέταις - καὶ γυναίοις, πολλάκις μὲν οὐδʼ ἀκινδύνως ἀεὶ δʼ ἀδόξως.

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διὸ καὶ χρήσιμον ὡς ἔνι μάλιστα πρὸς τὴν -τὴν] τὴν τοῦ πάθους R. malim -τὴν ἀπὸ τοῦ πάθους - - ἀποτροπὴν τοῖς πολυπράγμοσιν ἡ τῶν -προεγνωσμένων ἀνάμνησις. ἂν γάρ, ὥσπερ ὁ Σιμωνίδης ἔλεγε τὰς -κιβωτοὺς ἀνοίγων διὰ χρόνου τὴν μὲν τῶν μισθῶν ἀεὶ μεστὴν τὴν δὲ τῶν χαρίτων εὑρίσκειν ἀεὶ κενήν, -οὕτως; ἄν τις -τις Huttenus τῆς πολυπραγμοσύνης τὴν ἀποθήκην ἀνοίγῃ διὰ -χρόνου καὶ κατασκέπτηται πολλῶν ἀχρήστων καὶ ματαίων καὶ ἀτερπῶν γέμουσαν, ἴσως ἂν αὐτῷ τὸ πρᾶγμα προσσταίη, φανὲν ἀηδὲς παντάπασι καὶ φλυαρῶδες. φέρε γάρ, εἴ τις -ἐπιὼν τὰ συγγράμματα τῶν παλαιῶν ἐκλαμβάνοι τὰ κάκιστα τῶν ἐν αὐτοῖς, καὶ βιβλίον ἔχοι -συντεταγμένον, οἷον Ὁμηρικῶν στίχων -ἀκεφάλων καὶ τραγικῶν σολοικισμῶν καὶ τῶν ὑπʼ Ἀρχιλόχου πρὸς τὰς -γυναῖκας ἀπρεπῶς καὶ ἀκολάστως εἰρημένων, ἑαυτὸν παραδειγματίζοντος· ἆρʼ οὐκ ἔστι τῆς τραγικῆς -κατάρας ἄξιος, ὄλοιο θνητῶν ἐκλέγων τὰς συμφοράς;ʼ -Nauck. p. 913 καὶ ἄνευ δὲ -τῆς κατάρας ἀπρεπὴς καὶ ἀνωφελὴς ὁ θησαυρὸς αὐτοῦ τῶν ἀλλοτρίων -ἁμαρτημάτων ὥσπερ ἡ πόλις, ἣν ἐκ τῶν κακίστων καὶ ἀναγωγοτάτων οἰκίσας ὁ -Φίλιππος Πονηρόπολιν προσηγόρευσεν. οἱ τοίνυν πολυπράγμονες οὐ στίχων οὐδὲ ποιημάτων, ἀλλὰ βίων -ἀστοχήματα καὶ πλημμελήματα καὶ σολοικισμοὺς ἀναλεγόμενοι καὶ συνάγοντες, - ἀμουσότατον καὶ ἀτερπέστατον κακῶν -γραμματοφυλακεῖον τὴν ἑαυτῶν μνήμην περιφέρουσιν. ὥσπερ οὖν ἐν Ῥώμῃ τινὲς τὰς γραφὰς καὶ τοὺς -ἀνδριάντας καὶ νὴ Δία τὰ κάλλη τῶν ὠνίων παίδων καὶ γυναικῶν ἐν μηδενὶ λόγῳ τιθέμενοι, περὶ τὴν τῶν - τεράτων ἀγορὰν ἀναστρέφονται, τοὺς ἀκνήμους καὶ τοὺς γαλεάγκωνας -καὶ τοὺς τριοφθάλμους καὶ τοὺς στρουθοκεφάλους καταμανθάνοντες καὶ ζητοῦντες εἴ τι γεγένηται σύμμικτον εἶδος κἀποφώλιον -καὶ ἀποφώλιον codd. mei τέρας· -τέρας] τρέφος Nauckius. cf. -Vit. Thes. c. 15 -Nauck. p. 680 - - ἀλλʼ ἐὰν συνεχῶς τις ἐπάγῃ τοῖς τοιούτοις αὐτοὺς θεάμασι, ταχὺ πλησμονὴν καὶ ναυτίαν τὸ -πρᾶγμα παρέξει· οὕτως οἱ τὰ περὶ τὸν βίον ἀστοχήματα καὶ γενῶν αἴσχη καὶ διαστροφάς τινας ἐν οἴκοις -ἀλλοτρίοις καὶ πλημμελείας -πολυπραγμονοῦντες, τῶν πρώτων ἀναμιμνησκέτωσαν ἑαυτοὺς ὅτι χάριν -καὶ ὄνησιν οὐδεμίαν ἤνεγκε.

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μέγιστον μέντοι πρὸς τὴν τοῦ πάθους ἀποτροπὴν ὁ ἐθισμός, ἐὰν πόρρωθεν ἀρξάμενοι -γυμνάζωμεν ἑαυτοὺς καὶ διδάσκωμεν -διδάσκωμεν] διασκῶμεν? -ἐπὶ ταύτην τὴν ἐγκράτειαν· καὶ γὰρ ἡ αὔξησις ἔθει γέγονε, τοῦ -νοσήματος κατὰ μικρὸν εἰς τὸ πρόσω χωροῦντος· ὃν δὲ τρόπον, εἰσόμεθα περὶ -τῆς ἀσκήσεως ὁμοῦ διαλεγόμενοι. πρῶτον μὲν οὖν ἀπὸ τῶν βραχυτάτων καὶ φαυλοτάτων ἀρξώμεθα. τί γὰρ -χαλεπόν ἐστιν ἐν ταῖς ὁδοῖς τὰς ἐπὶ τῶν τάφων ἐπιγραφὰς μὴ ἀναγιγνώσκειν, ἢ τί - δυσχερὲς ἐν τοῖς περιπάτοις τὰ κατὰ -τῶν τοίχων γράμματα -γράμματα] ἐπιγράμματα R -τῇ ὄψει παρατρέχειν, ὑποβάλλοντας αὑτοῖς ὅτι χρήσιμον οὐδὲν οὐδʼ ἐπιτερπὲς ἐν τούτοις γέγραπται· -ἀλλʼ ἐμνήσθη ὁ δεῖνα τοῦ δεῖνος ἐπʼ ἀγαθῷ καὶ φίλων ἄριστοσ ὅδε τις, καὶ πολλὰ τοιαύτης - γέμοντα φλυαρίας· ἃ δοκεῖ μὲν οὐ βλάπτειν ἀναγιγνωσκόμενα, βλάπτει -δὲ λεληθότως τῷ μελέτην παρεμποιεῖν τοῦ ζητεῖν τὰ μὴ προσήκοντα; καὶ καθάπερ οἱ κυνηγοὶ τοὺς -σκύλακας οὐκ ἐῶσιν ἐκτρέπεσθαι καὶ -διώκειν πᾶσαν ὀδμήν, ἀλλὰ τοῖς ῥυτῆρσιν ἕλκουσι καὶ ἀνακρούουσι, -καθαρὸν αὐτῶν φυλάττοντες καὶ ἄκρατον τὸ αἰσθητήριον ἐπὶ τὸ οἰκεῖον ἔργον, ἵνʼ εὐτονώτερον ἐμφύηται -τοῖς ἴχνεσι πέλματα -πέλματα Emperius: τέρματα - θηρείων μελέων μυκτῆρσιν ἐρευνῶν· οὕτω δεῖ τὰς ἐπὶ πᾶν θέαμα καὶ πᾶν ἄκουσμα τοῦ - πολυπράγμονος ἐκδρομὰς καὶ περιπλανήσεις ἀφαιρεῖν καὶ ἀντισπᾶν ἐπὶ -τὰ χρήσιμα φυλάττοντας. ὥσπερ γὰρ οἱ ἀετοὶ καὶ οἱ λέοντες ἐν τῷ περιπατεῖν συστρέφουσιν εἴσω τοὺς -ὄνυχας, ἵνα μὴ τὴν ἀκμὴν αὐτῶν καὶ -τὴν ὀξύτητα κατατρίβωσιν, οὕτω τὸ πολύπραγμον τοῦ φιλομαθοῦς ἀκμήν -τινα καὶ στόμωμα νομίζοντες ἔχειν καταναλίσκωμεν ἐν τοῖς ἀχρήστοις μηδʼ ἀπαμβλύνωμεν. -

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δεύτερον τοίνυν ἐθιζώμεθα θύραν παριόντες ἀλλοτρίαν μὴ βλέπειν εἴσω μηδὲ τῶν ἐντὸς -ἐπιδράττεσθαι τῇ ὄψει -τῇ ὄψει] del. R καθάπερ χειρὶ τῇ περιεργίᾳ, ἀλλὰ τὸ τοῦ -Ξενοκράτους ἔχωμεν πρόχειρον, ὃς ἔφη μηδὲν διαφέρειν τοὺς πόδας ἢ -τοὺς ὀφθαλμοὺς εἰς ἀλλοτρίαν οἰκίαν τιθέναι· οὔτε γὰρ δίκαιον οὔτε καλόν, ἀλλʼ οὐδʼ ἡδὺ τὸ θέαμα. - δύσμορφα μέντοι τἄνδον εἰσιδεῖν, ξένε· -Nauck. p. 617. Kock. 3 p. -613 τὰ γὰρ πολλὰ τοιαῦτα τῶν ἐν ταῖς οἰκίαις, σκευάρια - κείμενα καὶ θεραπαινίδια καθεζόμενα -καὶ σπουδαῖον οὐδὲν οὐδʼ ἐπιτερπές. ἡ δὲ συνδιαστρέφουσα τὴν ψυχὴν παράβλεψις αὕτη καὶ παρατόξευσις -αἰσχρὰ καὶ τὸ ἔθος μοχθηρόν· ὁ μὲν γὰρ Διογένης θεασάμενος εἰσελαύνοντα τὸν ὀλυμπιονίκην Διώξιππον - ἐφʼ ἅρματος, καὶ γυναικὸς εὐμόρφου θεωμένης τὴν πομπὴν ἀποσπάσαι - τὰς ὄψεις μὴ δυνάμενον ἀλλʼ ὑποβλέποντα καὶ παρεπιστρεφόμενον, ὁρᾶτʼ εἶπε τὸν ἀθλητὴν ὑπὸ - παιδισκαρίου τραχηλιζόμενον τοὺς δὲ πολυπράγμονας ἴδοις ἂν ὑπὸ παντὸς ὁμοίως θεάματος τραχηλιζομένους καὶ περιαγομένους, ὅταν ἔθος καὶ μελέτη γένηται τῆς ὄψεως -αὐτοῖς πανταχοῦ malim πανταχοῖ - - διαφορουμένης δεῖ δʼ, ὡς οἶμαι, μὴ -καθάπερ θεράπαιναν ἀνάγωγον ἔξω ῥέμβεσθαι τὴν αἴσθησιν, ἀλλʼ ἀποπεμπομένην ὑπὸ τῆς ψυχῆς ἐπὶ· τὰ - πράγματα συντυγχάνειν αὐτοῖς ταχὺ καὶ διαγγέλλειν· εἶτα πάλιν -κοσμίως ἐντὸς εἶναι τοῦ λογισμοῦ καὶ προσέχειν αὐτῷ. νῦν δὲ συμβαίνει τὸ -τοῦ Σοφοκλέους -Σοφοκλέους] Electr. 724 - - ἔπειτα δʼ Αἰνιᾶνος ἀνδρὸς ἄστομοι - πῶλοι φοροῦσιν -φέρουσιν Sophocles - - - αἱ μὴ τυχοῦσαι παιδαγωγίας ὥσπερ ἐλέγομεν -ἐλέγομεν R: λέγομεν - ὀρθῆς μηδʼ ἀσκήσεως αἰσθήσεις προεκτρέχουσαι καὶ συνεφελκόμεναι πολλάκις εἰς ἃ μὴ δεῖ καταβάλλουσι τὴν διάνοιαν. ὅθεν -ἐκεῖνο μὲν ψεῦδός ἐστι, τὸ Δημόκριτον ἑκουσίως σβέσαι τὰς ὄψεις ἀπερεισάμενον εἰς ἔσοπτρον πυρωθέν, καὶ τὴν ἀπʼ αὐτοῦ ἀνάκλασιν δεξάμενον, malim δεξάμενον -ἀνάκλασιν - ὅπως μὴ παρέχωσι θόρυβον τὴν διάνοιαν ἔξω καλοῦσαι πολλάκις, ἀλλʼ ἐῶσιν ἔνδον οἰκουρεῖν καὶ -διατρίβειν πρὸς τοῖς νοητοῖς, ὥσπερ παρόδιοι θυρίδες ἐμφραγεῖσαι· τοῦτο μέντοι παντὸς μᾶλλον ἀληθές ἐστιν, ὅτι τὴν αἴσθησιν ὀλίγα κινοῦσιν οἱ πλεῖστα τῇ διανοίᾳ - χρώμενοι. καὶ γὰρ τὰ μουσεῖα πορρωτάτω τῶν πόλεων ἱδρύσαντο, καὶ τὴν νύκτα προσεῖπον εὐφρόνην μέγα -πρὸς εὕρεσιν τῶν ζητουμένων καὶ -σκέψιν ἡγούμενοι τὴν ἡσυχίαν καὶ τὸ ἀπερίσπαστον.

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ἀλλὰ μὴν οὐδʼ ἐκεῖνο χαλεπὸν καὶ δύσκολον, ἀνθρώπων λοιδορουμένων ἐν ἀγορᾷ καὶ -κακῶς λεγόντων ἀλλήλους μὴ προσελθεῖν· ἢ συνδρομῆς ἐπὶ τι πλειόνων γενομένης μεῖναι καθήμενον· ἐὰν -δʼ ἀκρατῶς ἔχῃς, ἀπελθεῖν ἀναστάντα χρηστοῦ μὲν γὰρ οὐδενὸς τοῖς -πολυπραγμονοῦσιν ἀναμίξας σεαυτὸν ἀπολαύσεις, μεγάλα δʼ ὠφεληθήσῃ τὸ -πολύπραγμον ἀποστρέψας βίᾳ καὶ κολούσας ὑπακούειν τῷ λογισμῷ συνεθιζόμενον. ἐκ δὲ τούτου μᾶλλον ἐπιτείνοντα τὴν ἄσκησιν -ὀρθῶς ἔχει καὶ θέατρον ἀκροάματος εὐημεροῦντος παρελθεῖν, καὶ φίλους ἐπʼ ὀρχηστοῦ τινος ἢ κωμῳδοῦ θέαν παραλαμβάνοντας διώσασθαι, καὶ βοῆς ἐν σταδίῳ -γενομένης ἢ ἱπποδρόμῳ μὴ ἐπιστραφῆναι. καθάπερ γὰρ ὁ Σωκράτης παρῄνει φυλάττεσθαι τῶν βρωμάτων ὅσα -μὴ πεινῶντας ἐσθίειν ἀναπείθει, καὶ τῶν πωμάτων -πωμάτων *: πομάτων - ὅσα πίνειν μὴ διψῶντας· οὕτω χρὴ καὶ ἡμᾶς τῶν θεαμάτων καὶ -ἀκουσμάτων φυλάττεσθαι καὶ φεύγειν ὅσα κρατεῖ καὶ προσάγεται τοὺς μηδὲν δεομένους. ὁ δὲ Κῦρος -Κῦρος κἑ] Xen. Cyrop. 5, 1, 8 -οὐκ ἐβούλετο τὴν Πάνθειαν ἰδεῖν, ἀλλὰ τοῦ Ἀράσπου λέγοντος ὡς ἄξιον θέας εἴη τὸ τῆς - γυναικὸς εἶδος, οὐκοῦν ἔφη διὰ -τοῦτο μᾶλλον αὐτῆς ἀφεκτέον· εἰ γὰρ ὑπὸ σοῦ πεισθεὶς ἀφικοίμην πρὸς αὐτήν, ἴσως ἄν με πάλιν -ἀναπείσειεν αὐτὴ -αὕτη *: αὐτὴ - καὶ μὴ σχολάζοντα φοιτᾶν θεᾶσθαι τε καὶ παρακαθῆσθαι προέμενον πολλὰ τῶν σπουδῆς ἀξίων -ὁμοίως οὐδʼ Ἀλέξανδρος εἰς ὄψιν ἦλθε τῆς Δαρείου γυναικὸς -ἐκπρεπεστάτης εἶναι λεγομένης· ἀλλὰ πρὸς τὴν μητέρα φοιτῶν αὐτῆς πρεσβῦτιν οὖσαν, οὐχ ὑπέμεινε τὴν -νέαν καὶ καλὴν ἰδεῖν. ἡμεῖς δὲ τοῖς φορείοις τῶν γυναικῶν ὑποβάλλοντες τοὺς ὀφθαλμοὺς - καὶ τῶν θυρίδων ἐκκρεμαννύντες, οὐδὲν -ἁμαρτάνειν δοκοῦμεν οὕτως ὀλισθηρὰν καὶ ῥευστὴν εἰς ἅπαντα τὴν πολυπραγμοσύνην ποιοῦντες. -

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ἔστι τοίνυν καὶ πρὸς δικαιοσύνην -δικαιοσύνην Madvigius: δικαιοσύνης - ἄσκησις, ὑπερβῆναί ποτε λῆμμα δίκαιον, ἵνα πόρρω τῶν ἀδίκων ἐθίσῃς σεαυτὸν εἶναι· καὶ πρὸς -σωφροσύνην ὁμοίως, ἀποσχέσθαι ποτὲ γυναικὸς ἰδίας, ἵνα μηδέποτε -κινηθῇς ὑπʼ ἀλλοτρίας. τοῦτο δὴ τὸ ἔθος ἐπάγων τῇ πολυπραγμοσύνῃ πειρῶ καὶ τῶν ἰδίων ἔνια παρακοῦσαί -ποτε καὶ παριδεῖν καί, βουλομένου τινὸς ἀγγεῖλαί τι τῶν ἐπὶ τῆς οἰκίας, ὑπερβαλέσθαι, καὶ λόγους -περὶ σοῦ λελέχθαι δοκοῦντας ἀπώσασθαι. καὶ γὰρ τὸν Οἰδίποδα τοῖς -μεγίστοις κακοῖς ἡ περιεργία -περιέβαλε· ζητῶν γὰρ ἑαυτὸν ὡς οὐκ ὄντα Κορίνθιον ἀλλὰ ξένον, ἀπήντησε τῷ Λαΐῳ, καὶ τοῦτον ἀνελὼν -καὶ τὴν μητέρα λαβὼν ἐπὶ τῇ βασιλείᾳ γυναῖκα καὶ δοκῶν εἶναι μακάριος πάλιν ἑαυτὸν ἐζήτει. καὶ τῆς γυναικὸς οὐκ ἐώσης, ἔτι μᾶλλον ἤλεγχε τὸν συνειδότα γέροντα, πᾶσαν -προσφέρων ἀνάγκην. τέλος δὲ τοῦ πράγματος ἢδη περιφέροντος αὐτὸν τῇ ὑπονοίᾳ καὶ τοῦ γέροντος -ἀναβοήσαντος οἴμοι πρὸς αὐτῷ γʼ εἰμὶ τῷ δεινῷ λέγειν, -Soph. OR 1169. 1170 - ὅμως ἐξημμένος ὑπὸ τοῦ πάθους καὶ σφαδᾴζων ἀποκρίνεται κἄγωγʼ ἀκούειν· ἀλλʼ ὅμως ἀκουστέον. -Soph. OR 1169. 1170 - οὕτω τίς ἐστι γλυκύπικρος καὶ -ἀκατάσχετος ὁ τῆς πολυπραγμοσύνης γαργαλισμός, ὥσπερ ἕλκος αἱμάσσων -ἑαυτόν, ὅταν ἀμύσσηται. ὁ δʼ ἀπηλλαγμένος τῆς νόσου ταύτης καὶ φύσει πρᾶος, -ἀγνοήσας τι τῶν δυσχερῶν εἴποι ἄν -ἄν] νὴ Δίʼ ἄν? - ὦ πότνια λήθη τῶν κακῶν, ὡς εἶ σοφή. -Eur. Or. 213 -

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διὸ καὶ πρὸς ταῦτα συνεθιστέον αὑτούς, ἐπιστολὴν -κομισθεῖσαν μὴ ταχὺ μηδὲ κατεσπευσμένως λῦσαι, καθάπερ οἱ πολλοὶ ποιοῦσιν, ἂν αἱ χεῖρες βραδύνωσι, -τοῖς ὀδοῦσι τοὺς δεσμοὺς διαβιβρώσκοντες· ἀγγέλου ποθὲν ἥκοντος, μὴ προσδραμεῖν μηδʼ ἐξαναστῆναι· -φίλου τινὸς εἰπόντος ἔχω σοί τι - καινὸν εἰπεῖν πρᾶγμα μᾶλλον, εἴ τι - -εἴ τι] εἰπεῖν εἴ τι? - χρήσιμον ἔχεις ὠφέλιμον. ἐμοῦ ποτʼ ἐν Ῥώμῃ διαλεγομένου, Ῥούστικος ἐκεῖνος, ὃν ὕστερον ἀπέκτεινε -Δομετιανὸς τῇ δόξῃ φθονήσας, ἠκροᾶτο, καὶ διὰ μέσου στρατιώτης παρελθὼν ἐπιστολὴν αὐτῷ Καίσαρος -ἐπέδωκε· γενομένης δὲ σιωπῆς κἀμοῦ διαλιπόντος, ὅπως ἀναγνῷ τὴν -ἐπιστολήν, οὐκ ἠθέλησεν οὐδʼ ἔλυσε πρότερον ἢ διεξελθεῖν ἐμὲ τὸν λόγον καὶ διαλυθῆναι τὸ ἀκροατήριον -ἐφʼ ᾧ πάντες ἐθαύμασαν τὸ βάρος τἀνδρός. -τἀνδρός *: τοῦ ἀνδρός - ὅταν δέ τις οἷς ἔξεστι τρέφων τὸ πολύπραγμον, ἰσχυρὸν -ἀπεργάσηται καὶ βίαιον, οὐκέτι -ῥᾳδίως, πρὸς ἃ κεκώλυται φερομένου διὰ συνήθειαν, κρατεῖν δυνατός ἐστιν· ἀλλʼ ἐπιστόλια παραλύουσιν -οὗτοι φίλων, συνεδρίοις ἀπορρήτοις ἑαυτοὺς παρεμβάλλουσιν, ἱερῶν, ἃ μὴ θέμις ὁρᾶν, γίγνονται θεαταί, - τόπους ἀβάτους πατοῦσι, πράγματα καὶ λόγους βασιλικοὺς ἀνερευνῶσι. - γιγνώσκειν, ἐπαχθεστάτους ποιεῖ τὸ τῶν λεγομένων ὤτων καὶ προσαγωγέων -γένος. ὠτακουστὰς μὲν οὖν πρῶτος ἔσχεν ὁ νέος Δαρεῖος ἀπιστῶν ἑαυτῷ καὶ πάντας ὑφορώμενος καὶ δεδοικώς· τοὺς δὲ προσαγωγίδας οἱ Διονύσιοι τοῖς Συρακοσίοις -Συρακοσίοις hic et infra *: συρακουσίοις - κατέμιξαν· ὅθεν ἐν τῇ μεταβολῇ τῶν πραγμάτων τούτους πρώτους οἱ Συρακόσιοι συλλαμβάνοντες -ἀπετυμπάνιζον. καὶ γὰρ τὸ τῶν συκοφαντῶν γένος ἐκ τῆς τῶν πολυπραγμόνων φρατρίας καὶ ἑστίας ἐστίν. -ἀλλʼ οἱ μὲν συκοφάνται ζητοῦσιν, εἴ τις -τις] τί τις? ἢ -βεβούλευται κακὸν ἢ πεποίηκεν· οἱ δὲ πολυπράγμονες καὶ τὰς ἀβουλήτους ἀτυχίας τῶν πέλας ἐλέγχοντες -εἰς μέσον ἐκφέρουσι. λέγεται δὲ καὶ τὸν ἀλιτήριον ἐκ φιλοπραγμοσύνης κατονομασθῆναι τὸ πρῶτον· λιμοῦ -γὰρ ὡς ἔοικεν Ἀθηναίοις ἰσχυροῦ γενομένου, καὶ τῶν ἐχόντων πυρὸν - εἰς μέσον οὐ φερόντων ἀλλὰ κρύφα καὶ - νύκτωρ ἐν ταῖς οἰκίαις ἀλούντων, περιιόντες ἐτήρουν τῶν μύλων τὸν ψόφον εἶτʼ ἀλιτήριοι -προσηγορεύθησαν. ὁμοίως δὲ καὶ τῷ συκοφάντῃ τοὔνομα γεγενῆσθαι· - κεκωλυμένου γὰρ ἐκφέρειν τὰ σῦκα, μηνύοντες καὶ φαίνοντες τοὺς ἐξάγοντας ἐκλήθησαν συκοφάνται. καὶ -τοῦτʼ οὖν οὐκ ἄχρηστόν ἐστιν ἐννοεῖν τοὺς πολυπράγμονας, ὅπως αἰσχύνωνται τὴν πρὸς τοὺς μισουμένους -μάλιστα καὶ δυσχεραινομένους ὁμοιότητα καὶ συγγένειαν τοῦ -ἐπιτηδεύματος.

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ἄπνουν ἢ σκοτεινὴν ἢ δυσχείμερον οἰκίαν ἢ νοσώδη φυγεῖν μὲν ἴσως ἄριστον· ἂν δὲ φιλοχωρῇ τις ὑπὸ συνηθείας, ἔστι καὶ φῶτα μεταθέντα καὶ κλίμακα μεταβαλόντα καὶ θύρας τινὰς ἀνοίξαντα τὰς δὲ κλείσαντα, λαμπροτέραν εὐπνουστέραν ὑγιεινοτέραν ἐργάσασθαι. καὶ πόλεις τινὲς οὕτω μεταθέντες ὠφέλησαν ὥσπερ τὴν ἐμὴν πατρίδα πρὸς ζέφυρον ἄνεμον κεκλιμένην, καὶ τὸν ἥλιον ἐρείδοντα δείλης ἀπὸ τοῦ Παρνασοῦ δεχομένην ἐπὶ τὰς ἀνατολὰς; τραπῆναι λέγουσιν ὑπὸ τοῦ Χαίρωνος. ὁ δὲ φυσικὸς Ἐμπεδοκλῆς ὄρους τινὰ διασφάγα βαρὺν καὶ νοσώδη κατὰ τῶν πεδίων τὸν νότον ἐμπνέουσανἐκπνέουσαν R ἐμφράξας, λοιμὸν ἔδοξεν ἐκκλεῖσαι τῆς χώρας. ἐπεὶ τοίνυν ἔστι τινὰ πάθη νοσώδη καὶ βλαβερὰ καὶ χειμῶνα παρέχοντα τῇ ψυχῇ καὶ σκότος, ἄριστον μὲν ἐξωθεῖν ταῦτα καὶ καταλύειν εἰς ἔδαφος, αἰθρίαν καὶ φῶς καὶ πνεῦμα καθαρὸν διδόντας ἑαυτοῖς· εἰ δὲ μή, μεταλαμβάνειν γε καὶ μεθαρμόττειν ἁμωσγέπωςἀμωσγέπως R: ἄλλως γέ πως περιάγοντας ἢ στρέφοντας. οἷον εὐθὺς ἡ πολυπραγμοσύνη φιλομάθειὰ τίς ἐστιν ἀλλοτρίων κακῶν, οὔτε φθόνου δοκοῦσα καθαρεύειν νόσος οὔτε κακοηθείας. τί τἀλλότριον, ἄνθρωπε βασκανώτατε, Kock. 3 p. 476 κακὸν ὀξυδορκεῖς τὸ δʼ ἴδιον παραβλέπεις; μετάθες ἔξωθεν καὶ μετάστρεψον εἴσω τὴν πολυπραγμοσύνην εἰ χαίρεις κακῶν μεταχειριζόμενος ἱστορίαν, ἔχεις οἴκοι πολλὴν διατριβήν· ὅσσον ὕδωρ κατʼ Ἀλιζόνος ἢὅσσος ὕδωρ καθʼ ἁλὸς στόνος ἢ δρ. ἀμφι πέτ. Madvigius δρυὸς ἀμφὶ πέτηλα,ʼversus ignoti poetae τοσοῦτον πλῆθος εὑρήσεις ἁμαρτημάτων ἐν τῷ βίῳἐν τῷ σῷ βίῳ R καὶ παθῶν ἐν τῇ ψυχῇ καὶ παροραμάτων ἐν τοῖς καθήκουσιν. ὡς γὰρ ὁ ΞενοφῶνΞενοφῶν] Oecon. c. 8 λέγει τοῖς οἰκονομικοῖς ἴδιον εἶναι τῶν ἀμφὶ θυσίαν σκευῶν, ἴδιον τῶν ἀμφὶ δεῖπνα τόπον, ἀλλαχοῦ κεῖσθαι τὰ γεωργικά, χωρὶς τὰ πρὸς πόλεμον· οὕτω σοὶ τὰ μέν ἐστιν ἀπὸ φθόνου κακὰ κείμενα τὰ δʼ ἀπὸ ζηλοτυπίας τὰ δʼ ἀπὸ δειλίας τὰ δʼ ἀπὸ μικρολογίας· ταῦτʼ ἔπελθε, ταῦτʼ ἀναθεώρησον τὰς εἰς γειτόνων θυρίδας καὶ τὰς παρόδους τῆς πολυπραγμοσύνης ἔμφραξον, ἑτέρας δʼ ἄνοιξον εἰς τὴν ἀνδρωνῖτιν τὴν σεαυτοῦ φερούσας, εἰς τὴν γυναικωνῖτιν, εἰς τὰς τῶν θεραπόντων διαίτας· ἐνταῦθʼ ἔχει διατριβὰς οὐκ ἀχρήστους οὐδὲ κακοήθεις ἀλλʼ ὠφελίμους καὶ σωτηρίους τὸ φιλοπευθὲς τοῦτο καὶ φιλόπραγμον, ἑκάστου πρὸς ἑαυτὸν λέγοντος πῆ παρέβην;παρέβην] τραπόμην mei codd. cf. p. 168 b τί δʼ ἔρεξα; τί μοι δέον οὐκ ἐτελέσθη;

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νῦν δʼ ὥσπερ ἐν τῷ μύθῳ τὴν Λάμιαν λέγουσιν οἴκοι μὲν εὕδεινεὔδειν X: ᾄδειν τυφλήν, ἐν ἀγγείῳ τινὶ τοὺς ὀφθαλμοὺς ἔχουσαν ἀποκειμένους, ἔξω δὲ προϊοῦσαν ἐπιτίθεσθαι καὶ βλέπειν· οὕτως ἡμῶν ἕκαστος ἔξω καὶ πρὸς ἑτέρους τῇ κακονοίᾳ τὴν περιεργίαν ὥσπερ ὀφθαλμὸν ἐντίθησι· τοῖς δʼ ἑαυτῶν ἁμαρτήμασι καὶ κακοῖς πολλάκις περιπταίομεν ὑπʼ ἀγνοίας, ὄψιν ἐπʼ αὐτὰ καὶ φῶς οὐ ποριζόμενοι. διὸ καὶ τοῖς ἐχθροῖς ὠφελιμώτερός ἐστιν ὁ πολυπράγμων· τὰ γὰρ ἐκείνων ἐλέγχει καὶ προφέρεται καὶ δείκνυσιν αὐτοῖς ἃ δεῖ φυλάξασθαι καὶ διορθῶσαι, τῶν δʼ οἴκοι τὰ πλεῖστα παρορᾷ διὰ τὴν περὶ τὰ ἔξω πτόησιν. ὁ μὲν γὰρ ὈδυσσεὺςὈδυσσεὺς] Hom. λ 88. 153 sqq. 235, 281 οὐδὲ τῇ μητρὶ διαλεχθῆναι πρότερον ὑπέμεινεν ἢ πυθέσθαι παρὰ τοῦ μάντεως, ὧν ἕνεκʼ ἦλθεν εἰς Ἅιδου· πυθόμενος δὲ τοῦτο πρός τε ταύτην ἔτρεψεν αὑτόν, καὶ τὰς ἄλλας γυναῖκας ἀνέκρινε, τίς ἡ Τυρὼ καί τίς ἡ καλὴ ΧλωρὶςΧλωρὶς] Χλῶριν vocat Homerus καὶ διὰ τί Ἐπικάστη Ἐπικάστη ἁψαμένη βρόχον αἰπὺν ἀφʼ ὑψηλοῖο μελάθρου Hom. λ 278 ἡμεῖς δὲ τὰ καθʼ αὑτοὺς ἐν πολλῇ ῥᾳθυμίᾳ καὶ ἀγνοίᾳ θέμενοι καὶ ἀμελήσαντες ἑτέρους γενεαλογοῦμεν, ὅτι τοῦ γείτονος ὁ πάππος ἦν Σύρος, Θρᾷττα δʼ ἡ τήθη· ὁ δεῖνα δʼ ὀφείλει τάλαντα τρία καὶ τοὺς τόκους οὐκ ἀπέδωκεν. ἐξετάζομεν δὲ καὶ τὰ τοιαῦτα πόθεν ἡ γυνὴ τοῦ δεῖνος ἐπανήρχετο, τί δʼ ὁ δεῖνα καὶ ὁ δεῖνα καθʼ ἑαυτοὺςκαθʼ αὑτοὺς? ἐν τῇ γωνίᾳ διελέγοντο. Σωκράτης δὲ περιῄει διαπορῶν, τί Πυθαγόρας λὲγων ἔπειθε· καὶ Ἀρίστιππος Ὀλυμπίασιν Ἰσχομάχῳ συμβαλὼν ἠρώτα τί Σωκράτης διαλεγόμενος οὕτω τοὺς Ἀθηναίους διατίθησι· καὶ μίκρʼ ἄττα τῶν λόγων αὐτοῦ σπέρματα καὶ δείγματα λαβὼν οὕτως ἐμπαθῶς ἔσχεν, ὥστε τῷ σώματι συμπεσεῖν καὶ γενέσθαι παντάπασιν ὠχρὸς καὶ ἰσχνός ἄχρι οὗ πλεύσας Ἀθήναζε διψῶν καὶ διακεκαυμένος ἠρύσατο τῆς πηγῆς, καὶ τὸν ἄνδρα καὶ τοὺς λόγους αὐτοῦ καὶ τὴν φιλοσοφίαν ἱστόρησεν, ἧς ἦν τέλος ἐπιγνῶναι τὰ ἑαυτοῦ κακὰ καὶ ἀπαλλαγῆναι.

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ἀλλʼ ἔνιοι τὸν ἴδιον βίον ὡς ἀτερπέστατον θέαμα προσιδεῖν οὐχ ὑπομένουσιν οὐδʼ ἀνακλάσαι τὸν λογισμὸν ὡς φῶς ἐφʼ ἑαυτοὺς καὶ περιαγαγεῖν, ἀλλʼ ἡ ψυχὴ γέμουσα κακῶν παντοδαπῶν καὶ φρίττουσα καὶ φοβουμένη τὰ ἔνδον ἐκπηδᾷ θύραζε καὶ πλανᾶται περὶ τἀλλότρια, βόσκουσα καὶ πιαίνουσα τὸ κακόηθες. ὡς γὰρ ὄρνις ἐν οἰκίᾳοἰκίᾳ] οἰκίσκῳ Valckenarius πολλάκις, τροφῆς πολλῆςπολλάκις τροφῆς πολλῆς *: πολλάκις τροφῆς aut τροφῆς πολλῆς παρακειμένης, εἰς γωνίαν καταδῦσα σκαλεύει ἔνθα γέ που διαφαίνεθʼ ἅτʼ ἐν κοπρίῃκοπρίῃ idem: κοπρίᾳ μία κριθή· versum Callimacho tribuit Schneiderus παραπλησίως οἱ πολυπράγμονες, ὑπερβάντες τοὺς ἐν μέσῳ λόγους καὶ ἱστορίας καὶ ἃ μηδεὶς κωλύει πυνθάνεσθαι μηδʼ ἄχθεται πυνθανομένοις, τὰ κρυπτόμενα καὶ λανθάνοντα κακὰ πάσης οἰκίας ἐκλέγουσι. καίτοι γε τὸ τοῦ Αἰγυπτίου χάριεν πρὸς τὸν ἐρωτῶντα τί φέρει συγκεκαλυμμένον, διὰ τοῦτο συγκεκάλυπται καὶ σὺ δὴ τί πολυπραγμονεῖς τὸ ἀποκρυπτόμενον; εἰ μή τι κακὸν ἦν, οὐκ ἂν ἀπεκρύπτετο. καίτοι μὴ κόψαντά γε θύραν εἰς οἰκίαν ἀλλοτρίαν οὐ νομίζεται παρελθεῖν ἀλλὰ νῦν μὲν εἰσὶ θυρωροί, πάλαι δὲ ῥόπτρα κρουόμενα πρὸς ταῖς θύραις αἴσθησιν παρεῖχεν, ἵνα μὴ τὴν οἰκοδέσποιναν ἐν μέσῳ καταλάβῃ ὁ ἀλλότριος ἢ τὴν παρθένον ἢ κολαζόμενον οἰκέτην ἢ κεκραγυίας τὰς θεραπαινίδας· ὁ δὲ πολυπράγμων ἐπʼ αὐτὰ ταῦτα παραδύεται, σώφρονος μὲν οἰκίας καὶ καθεστώσης οὐδʼ ἂν παρακαλῇ τις ἡδέως γιγνόμενος θεατής· ὧν δʼ ἕνεκα κλεὶς καὶ μοχλὸς καὶ αὔλειος, ταῦτʼ ἀνακαλύπτων καὶ φέρων εἰς τὸ μέσον ἑτέροις. καίτοι καὶ τῶν ἀνέμων μάλιστα δυσχεραίνομεν ὡς Ἀρίστων φησὶν ὅσοι τὰς περιβολὰς ἀναστέλλουσιν ἡμῶν· ὁ δὲ πολυπράγμων οὐ τὰ ἱμάτια τῶν πέλας οὐδὲ τοὺς χιτῶνας, ἀλλὰ τοὺς τοίχους ἀπαμφιέννυσι, τὰς θύρας ἀναπετάννυσι, καὶ διὰ παρθενικῆς ἁπαλόχροοςHes. OD 519 ὡς πνεῦμα διαδύεται καὶ διέρπει, βακχεῖα καὶ χοροὺς καὶ παννυχίδας ἐξετάζων καὶ συκοφαντῶν.

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καὶ καθάπερ τοῦ κωμῳδουμένου Κλέωνος τὼ χεῖρʼ ἐν Αἰτωλοῖς, ὁ νοῦς δʼ ἐν Κλωπιδῶν. Arist. Equ. 79 οὕτω τοῦ πολυπράγμονος ὁ νοῦςνοῦς δʼ idem: δὲ νοῦς ἅμʼ ἐν πλουσίων οἴκοις ἐστὶν ἐν δωματίοις πενήτων ἐν αὐλαῖς βασιλέων ἐν θαλάμοις νεογάμων · πάνταπάντα] παντοῖᾳ R πράγματα ζητεῖ, τὰ ξένων τὰ ἡγεμόνων· οὐδʼ ἀκινδύνως ταῦτα ζητῶν· ἀλλʼ οἷον, εἴ τις ἀκονίτου γεύοιτογεύοιτο] additamentum librarii vid. πολυπραγμονῶν τὴν ποιότητα, φθάσει τῆς αἰσθήσεως προανελὼν τὸν προαισθανόμενον· malim τό προαισθανόμενον (R) οὕτως οἱ τὰ τῶν μειζόνων κακὰ ζητοῦντες προαναλίσκουσι τῆς γνώσεως ἑαυτούς. καὶ γὰρ οἱ τοῦ ἡλίου τὴν ἄφθονόν γε ταύτην καὶ κατακεχυμένην ἅπασιν ἀκτῖνα παρορῶντες, αὐτὸν δὲ τὸν κύκλον ἀναιδῶς καταβλέπειν καὶ διαστέλλειν τὸ φῶς εἴσω βιαζόμενοι καὶ τολμῶντες, ἀποτυφλοῦνται. διὸ καλῶς Φιλιππίδης ὁ κωμῳδιοποιός, εἰπόντος αὐτῷ ποτε Λυσιμάχου τοῦ βασιλέως τίνος σοι τῶν ἐμῶν μεταδῶ; μόνον εἶπεν ὦ βασιλεῦ, μὴ τῶν ἀπορρήτων τὰ γὰρ ἥδιστα καὶ κάλλιστα τῶν βασιλέων ἔξω πρόκειται, τὰ δεῖπνα, οἱ πλοῦτοι, αἱ πανηγύρεις, αἱ χάριτες· εἰ δέ τι ἀπόρρητον ἐστι, μὴ προσέλθῃς μηδὲ κινήσῃς;. οὐ κρύπτεται χαρὰ βασιλέως εὐτυχοῦντος οὐδὲ γέλως παίζοντος οὐδὲ φιλανθρωπίας; παρασκευὴ καὶ χάριτος· φοβερόν ἐστι τὸ κρυπτόμενον, σκυθρωπὸν ἀγέλαστον δυσπρόσιτον, ὀργῆς τινος ὑπούλου θησαυρὸς ἢ τιμωρίας βαρυθύμου σκέψις ἢ ζηλοτυπία γυναικὸς ἢ πρὸς υἱὸν ὑποψία τις ἢ πρὸς φίλον ἀπιστία. φεῦγε τὸ μελαῖνον τοῦτο καὶ συνιστάμενον νέφος· οὐ λήσεταί σε βροντῆσαν οὐδʼ ἀστράψαν, ὅταν ἐκραγῇ τὸ νῦν κρυπτόμενον.

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τίς οὖν ἡ φυγή; περισπασμός, ὡς εἴρηται, καὶ μεθολκὴ τῆς πολυπραγμοσύνης μάλιστα μὲνμὲν] opponitur ἀλλʼ εἰ δεῖ κἑ p. 340, 21 ἐπὶ τὰ βελτίω καὶ τὰ ἡδίω τρέψαντι τὴν ψυχήν. τὰ ἐν οὐρανῷ πολυπραγμόνει τὰ ἐν γῇ τὰ ἐν ἀέρι τὰ ἐν θαλάττῃ. μικρῶνμικρῶν] malim ἢ μικρῶν πέφυκας ἢ μεγάλων φιλοθεάμων εἰ μεγάλων, ἥλιον πολυπραγμόνει ποῦποῦ] ποι? κάτεισι καὶ πόθεν ἄνεισι· ζήτει τὰς ἐν σελήνῃ καθάπερ ἐν ἀνθρώπῳ μεταβολάς, ποῦ τοσοῦτον κατανάλωσε φῶς πόθεν αὖθις, ἐκτήσατο, πῶς ἐξ ἀδήλου πρῶτον ἔρχεται νέα Nauck. p. 315 πρόσωπα καλλύνουσα καὶ πληρουμένη· χὤταν περ αὑτῆς εὐπρεπεστάτη φανῇ, πάλιν διαρρεῖ κἀπὶ μηδὲν ἔρχεται. καὶ ταῦτʼ ἀπόρρητʼ ἐστὶ φύσεως, ἀλλʼ οὐκ ἄχθεται τοῖς ἐλέγχουσιν. ἀλλὰ τῶν μεγάλων ἀπέγνωκας; πολυπραγμόνει τὰ μικρότερα, πῶς τῶν φυτῶν τὰ μὲν ἀεὶ τέθηλε καὶ χλοάζει καὶ ἀγάλλεται παντὶ καιρῷ τὸν ἑαυτῶν ἐπιδεικνύμενα πλοῦτον, τὰ δὲ νῦν μέν ἐστιν ὅμοια τούτοις, νῦν δʼ ὥσπερ ἀνοικονόμητος ἄνθρωπος ἐκχέαντʼ ἀθρόως τὴν περιουσίαν γυμνὰ καὶ πτωχὰ καταλείπεται· διὰ τί δὲ τὰ μὲν προμήκεις τὰ δὲ γωνιώδεις τὰ δὲ στρογγύλους καὶ περιφερεῖς ἐκδίδωσι καρπούς. ἴσως δὲ ταῦτʼ οὐ πολυπραγμονήσεις, ὅτι τούτοις οὐδὲν κακὸν ἔστιν. ἀλλʼ εἰ δεῖ πάντως τὸ περίεργον ἐν φαύλοις τισὶν ὥσπερ ἑρπετὸν ἐν θανασίμοις ὕλαις ἀεὶ νέμεσθαι καὶ διατρίβειν, ἐπὶ τὰς ἱστορίας ἀγάγωμεν αὐτὸ καὶ παραβάλωμεν ἀφθονίαν κακῶν καὶ περιουσίαν· ἐνταῦθα γὰρ ἔνεισι πεσήματʼ ἀνδρῶν κἀπολακτισμοὶπεσήματʼ - κἀπολακτισμοὶ Duebnerus: πεσήματα - καὶ ἀπολακτισμοὶ βίων·βίου Aeschylus Aesch. Suppl. 937 φθοραὶ γυναικῶν, ἐπιθέσεις οἰκετῶν, διαβολαὶ φίλων, παρασκευαὶ φαρμάκων, φθόνοι, ζηλοτυπίαι, ναυάγιʼ οἴκων,ναυάγιʼ οἴκων distinxit Duebnerus ἐκπτώσεις ἡγεμονιῶν ἐμπίπλασο καὶ τέρπε σαυτόν, ἐνοχλῶν μηδενὶ τῶν συνόντων μηδὲ λυπῶν.

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ἀλλʼ ἔοικεν ἡ πολυπραγμοσύνη μὴ χαίρειν ἑώλοις κακοῖς ἀλλὰ θερμοῖς καὶ προσφάτοις· καὶ καινὰς τραγῳδίας ἡδέως θεᾶσθαι, τοῖς δὲ κωμικοῖς καὶ ἱλαρωτέροις πράγμασιν οὐ μάλα προθύμως ὁμιλεῖν. διὸ γάμον μέν τινος ἢ θυσίαν ἢ προπομπὴν διεξιόντος ἀμελὴς ὁ πολυπράγμων καὶ ῥᾴθυμος ἀκροατής ἐστι, καὶ προακηκοέναι τὰ πλεῖστά φησι καὶ κελεύει ταῦτα συντέμνειν καὶ παρέρχεσθαι τὸν διηγούμενον· ἂν δʼ ἢ φθοράν τις παρθένου παρακαθήμενος ἢ μοιχείαν γυναικὸς ἢ δίκης παρασκευὴν ἢ στάσιν ἀδελφῶν διηγῆται, οὔτε νυστάζει οὔτʼ ἀσχολεῖται, ἄλλα τεδὲ Schneiderus, qui versum Callimacho vindicat δίζηται ἐπέων παρὰ τʼ οὔατα βάλλει. καὶ τὸ οἴμοι, τὸ κακὸν τῆς εὐτυχίας Nauck. p. 913 ὡς μᾶλλον ἐς οὖς φέρεται θνητῶν ἐπὶ τῶν πολυπραγμόνων ἐστὶν ἀληθῶς εἰρημένον. ὡς γὰρ αἱ σικύαι τὸ χείριστον ἐκ τῆς σαρκὸς ἕλκουσιν, οὕτω τὰ τῶν πολυπραγμόνων ὦτα τοὺς φαυλοτάτους λόγους ἐπισπᾶται· μᾶλλον δʼ, ὥσπερ αἱ πόλεις ἔχουσί τινας πύλας ἀποφράδας καὶ σκυθρωπάς, διʼ ὧν ἐξάγουσι τοὺς θανατουμένους καὶ τὰ λύματα καὶ τοὺς καθαρμοὺς ἐκβάλλουσιν, εὐαγὲς δʼ οὐδὲν οὐδʼ ἱερὸν εἴσεισι οὐδʼ ἔξεισι διʼ αὐτῶν· οὕτω καὶ τὰ τῶν πολυπραγμόνων ὦτα χρηστὸν οὐδὲν οὐδʼ ἀστεῖον ἀλλʼ οἱ φονικοὶ λόγοι διέρχονται καὶ τρίβουσιν, ἐκθύσιμα καὶ μιαρὰ διηγήματα παρακομίζοντες· ἀεὶ δʼ ἀοιδῶν μοῦνος ἐν στέγαις ἐμαῖς Nauck. p. 913 κωκυτὸς ἐμπέπτωκεν· αὕτη τοῖς πολυπράγμοσι μοῦσα καὶ σειρὴν μία, τοῦθʼ ἥδιστον ἀκουσμάτων αὐτοῖς. ἔστι γὰρ ἡ πολυπραγμοσύνη φιλοπευστία τῶν ἐν ἀποκρύψει καὶ λανθανόντων οὐδεὶς δʼ ἀγαθὸν ἀποκρύπτει κεκτημένος, ὅπου καὶ τὰ μὴ ὄντα προσποιοῦνται. κακῶν οὖν ἱστορίας ὁ πολυπράγμων ὀρεγόμενος, ἐπιχαιρεκακίας συνέχεται. πάθει, φθόνου καὶ βασκανίας ἀδελφῷ. φθόνος μὲν γάρ ἐστι; λύπη ἐπʼ ἀλλοτρίοις ἀγαθοῖς, ἐπιχαιρεκακία δʼ ἡδονὴ ἐπʼ ἀλλοτρίοις κακοῖς· ἀμφότερα δʼ ἐκ πάθους ἀνημέρου καὶ θηριώδους γεγένηται, τῆς κακοηθείας.

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οὕτω δʼ ἑκάστῳ λυπηρόν ἐστιν ἡ τῶν περὶ αὐτὸν κακῶν ἀνακάλυψις, ὥστε πολλοὺς ἀποθανεῖν ἂν πρότερον ἢ δεῖξαί τι τῶν ἀπορρήτων νοσημάτων ἰατροῖς. φέρε γὰρ Ἡρόφιλον ἢ Ἐρασίστρατον ἢ τὸν Ἀσκληπιὸν αὐτόν, ὅτʼ ἦν ἄνθρωπος, ἔχοντα τὰ φάρμακα καὶ τὰ ὄργανα, κατʼ οἰκίαν παριστάμενον ἀνακρίνειν, μή τις ἔχει; σύριγγα περὶ δακτύλιον ἢ γυνὴ καρκίνον ἐν ὑστέρᾳ· καίτοι σωτήριόν ἐστι τῆς τέχνης ταύτης τὸ πολύπραγμον ἀλλὰ πᾶς ἄν τις, οἶμαι, τὸν τοιοῦτον ἀπήλασεν, ὅτι τὴν χρείαν οὐ περιμένων ἄκλητος ἐπʼ ἀλλοτρίων κακῶν ἔρχεται κατανόησιν. οἱ δὲ πολυπράγμονες αὐτὰ ταῦτα καὶ τὰ τούτων ἔτι χείρονα ζητοῦσιν, οὐ θεραπεύοντες ἀλλὰ μόνον ἀνακαλύπτοντες· ὅθεν μισοῦνται δικαίως. καὶ γὰρ τοὺς τελώνας βαρυνόμεθα καὶ δυσχεραίνομεν, οὐχ ὅταν τὰ ἐμφανῆ τῶν εἰσαγομένων ἐκλέγωσιν, ἀλλʼ ὅταν τὰ κεκρυμμένα ζητοῦντες ἐν ἀλλοτρίοις σκεύεσι καὶ φορτίοις ἀναστρέφωνται· καίτοι τοῦτο ποιεῖν ὁ νόμος δίδωσιν αὐτοῖς, καὶ βλάπτονται μὴ ποιοῦντες. οἱ δὲ πολυπράγμονες ἀπολλύουσι καὶ προΐενται τὰ αὑτῶν ἀσχολούμενοι περὶ τἀλλότριατἀλλότρια *: τὰ ἀλλότρια καὶ σπανίως μὲν εἰς ἀγρὸν βαδίζουσι, τὸ ἥσυχον καὶ σιωπηρὸν τῆς ἐρημίας οὐ φέροντες ἐὰν δὲ καὶ παραβάλωσι διὰ χρόνου, ταῖς τῶν γειτόνων ἀμπέλοις ἐμβλέπουσι μᾶλλον ἢ ταῖς ἰδίαις· καὶ πυνθάνονται πόσοι βόες τοῦ γείτονος; ἀποτεθνήκασιν ἢ πόσος οἶνος ὀξίνης γέγονε· ταχὺ δὲ τούτων ἐμπλησθέντες ἀποτρέχουσιν. ὁ μὲν γὰρ ἀληθινὸς ἐκεῖνος γεωργὸς οὐδὲ τὸν αὐτομάτως ἐρχόμενον ἐκ πόλεως λόγον ἡδέως προσδέχεται, λέγων εἶτά μοι σκάπτων ἐρεῖ, Kock. 3 p. 473 ἐφʼ οἷς γεγόνασιν αἱ διαλύσεις· ταῦτα γὰρ πολυπραγμονῶν νῦνπολυπραγμονῶν νῦν Emperius: νῦν πολυπραγμονῶν ὁ κατάρατος περιπατεῖ.

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οἱ δὲ πολυπράγμονες ὡς ἕωλόν τι πρᾶγμα καὶ ψυχρὸν καὶ ἀτράγῳδον φεύγοντες τὴν ἀγροικίαν, εἰς τὸ δεῖγμα καὶ τὴν ἀγορὰν καὶ τοὺς λιμένας ὠθοῦνται· μή τι καινόν; οὐ γὰρ ἦς πρωῒ κατʼ ἀγοράν; τί οὖν; ἐν ὥραις τρισὶν οἴει τὴν πόλιν μετακεκοσμῆσθαι; οὐ μὴν ἀλλʼ ἂν μέν τις ἔχῃ τι τοιοῦτον εἰπεῖν, καταβὰς ἀπὸ τοῦ ἵππου δεξιωσάμενος καὶκαὶ] om. codd. mei καταφιλήσας ἕστηκεν ἀκροώμενος. ἐὰν δʼ ἀπαντήσας εἴπῃ τις ὅτι οὐθὲν καινὸν, ὥσπερ ἀχθόμενος τί λέγεις; φησὶν οὐ γέγονας κατʼ ἀγοράν; οὐ παρελήλυθας τὸ στρατήγιον; οὐδὲ τοῖς ἐξ Ἰταλίας ἥκουσιν ἐντετύχηκας; διὸ καλῶς οἱ τῶν Λοκρῶν ἄρχοντες, ἐπεί τις ἐξ ἀποδημίας προσιὼν ἠρώτησε μή τι καινόν, ἐζημίωσαν αὐτόν. ὡς γὰρ οἱ μάγειροι φορὰν εὔχονται βοσκημάτων οἱ δʼ ἁλιεῖς ἰχθύων, οὕτως οἱ πολυπράγμονες εὔχονται φορὰν κακῶν καὶ πλῆθος πραγμάτων καὶ καινότητας καὶ μεταβολάς, ἵνʼ ἀεί τι θηρεύειν καὶ κατακόπτειν ἔχωσιν. εὖ δὲ καὶ ὁ τῶν Θουρίων νομοθέτης· κωμῳδεῖσθαι γὰρ ἐκώλυσε τοὺς πολίτας πλὴν μοιχοὺς καὶ πολυπράγμονας. ἔοικε γάρ ἥ τε μοιχεία πολυπραγμοσύνη τις ἀλλοτρίας ἡδονῆς εἶναι καὶ ζήτησις καὶ ἔρευνα τῶν φυλαττομένων καὶ λανθανόντων τοὺς πολλούς· ἥ τε πολυπραγμοσύνη παράλυσίς ἐστι καὶ φθορὰφθορὰ] φώρασις R. latere mihi vid. vox φώρα, quae Hesychio teste ἔρευνα est καὶ ἀπογύμνωσις τῶν ἀπορρήτων.

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τῇ μὲν οὖν πολυμαθείᾳ τὴν πολυλογίαν ἕπεσθαι συμβαίνει· διὸ καὶ Πυθαγόρας ἔταξε τοῖς νέοις πενταέτιδα σιωπήν, ἐχεμυθίαν προσαγορεύσας. τῇ δὲ περιεργίᾳ τὴν κακολογίαν ἀνάγκη συνακολουθεῖν ἃ γὰρ ἡδέως ἀκούουσιν ἡδέως λαλοῦσι, καὶ ἃ παρʼ ἄλλων σπουδῇ συλλέγουσι πρὸς ἑτέρους μετὰ χαρᾶς ἐκφέρουσιν. ὅθεν αὐτοῖς μετὰ τῶν ἄλλων κακῶν τὸ νόσημα καὶ πρὸς τὴν ἐπιθυμίαν ἐμποδών ἐστι· πάντες γὰρ αὐτοὺς φυλάττονται καὶ ἀποκρύπτονται, καὶ οὔτε πρᾶξαί τι πολυπράγμονος ὁρῶντος οὔτε εἰπεῖν ἀκούοντος ἡδέως ἔχουσιν· ἀλλὰ καὶ βουλὰς ἀνατίθενται καὶ σκέψεις πραγμάτων ὑπερβάλλονται, μέχρι ἂν ἐκποδὼν ὁ τοιοῦτος γένηται· κἂν ἢ λόγου τινὸς ἀπορρήτου παρόντος ἢ πράξεως σπουδαίας περαινομένης ἀνὴρ πολυπράγμων ἐπιφανῇ, καθάπερ ὄψον γαλῆς παραδραμούσης αἴρουσιν ἐκ μέσου καὶ ἀποκρύπτουσιν· ὥστε πολλάκις τὰ τοῖς ἄλλοις ῥητὰ καὶ θεατὰ τούτοις μόνοις ἄρρητα καὶ ἀθέατα γίγνεσθαι. διὸ καὶ πίστεως ἁπάσης ἔρημος ὁ πολυπράγμων ἐστίν· οἰκέταις γοῦν καὶ ξένοις πιστεύομεν μᾶλλον ἐπιστολὰς καὶ γράμματα καὶ σφραγῖδας ἢ φίλοις καὶ οἰκείοις πολυπράγμοσιν. ὁ δὲ ΒελλεροφόντηςΒελλεροφόντης] cf. Hom. Z 155 sqq. ἐκεῖνος οὐδὲ καθʼ ἑαυτοῦ γράμματα κομίζων ἔλυσεν, ἀλλʼ ἀπέσχετο τῆς ἐπιστολῆς τοῦ βασιλέως ὡς τῆς γυναικὸς διὰ τὴν αὐτὴν ἐγκράτειαν. ἀκρασίας γὰρ τὸ πολυπραγμονεῖν ὡς καὶ τὸ μοιχεύειν, καὶ πρὸς τῇ ἀκρασίᾳ δεινῆς ἀνοίας καὶ ἀφροσύνης· τὸ γὰρ τοσαύτας παρελθόντα κοινὰς καὶ δεδημοσιωμένας γυναῖκας; ἐπὶ τὴν κατάκλειστον ὠθεῖσθαι καὶ πολυτελῆ, πολλάκις ἂνἂν] δʼ ἂν? οὕτω τύχῃ καὶ ἄμορφον οὖσαν, ὑπερβολὴ μανίας καὶ παραφροσύνης. ταὐτὸ δʼ οἱ πολυπράγμονες ποιοῦσι · πολλὰπολλὰ] πολλὰ γὰρ Stegmannus καὶ καλὰ θεάματα καὶ ἀκούσματα καὶ σχολὰς καὶ διατριβὰς παρελθόντες, ἐπιστόλια διορύττουσιν ἀλλότρια καὶ παραβάλλουσι γειτόνων τοίχοις τὰ ὦτα καὶ συμψιθυρίζουσιν οἰκέταις καὶ γυναίοις, πολλάκις μὲν οὐδʼ ἀκινδύνως ἀεὶ δʼ ἀδόξως.

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διὸ καὶ χρήσιμον ὡς ἔνι μάλιστα πρὸς τὴντὴν] τὴν τοῦ πάθους R. malim τὴν ἀπὸ τοῦ πάθους ἀποτροπὴν τοῖς πολυπράγμοσιν ἡ τῶν προεγνωσμένων ἀνάμνησις. ἂν γάρ, ὥσπερ ὁ Σιμωνίδης ἔλεγε τὰς κιβωτοὺς ἀνοίγων διὰ χρόνου τὴν μὲν τῶν μισθῶν ἀεὶ μεστὴν τὴν δὲ τῶν χαρίτων εὑρίσκειν ἀεὶ κενήν, οὕτως; ἄν τιςτις Huttenus τῆς πολυπραγμοσύνης τὴν ἀποθήκην ἀνοίγῃ διὰ χρόνου καὶ κατασκέπτηται πολλῶν ἀχρήστων καὶ ματαίων καὶ ἀτερπῶν γέμουσαν, ἴσως ἂν αὐτῷ τὸ πρᾶγμα προσσταίη, φανὲν ἀηδὲς παντάπασι καὶ φλυαρῶδες. φέρε γάρ, εἴ τις ἐπιὼν τὰ συγγράμματα τῶν παλαιῶν ἐκλαμβάνοι τὰ κάκιστα τῶν ἐν αὐτοῖς, καὶ βιβλίον ἔχοι συντεταγμένον, οἷον Ὁμηρικῶν στίχων ἀκεφάλων καὶ τραγικῶν σολοικισμῶν καὶ τῶν ὑπʼ Ἀρχιλόχου πρὸς τὰς γυναῖκας ἀπρεπῶς καὶ ἀκολάστως εἰρημένων, ἑαυτὸν παραδειγματίζοντος· ἆρʼ οὐκ ἔστι τῆς τραγικῆς κατάρας ἄξιος, ὄλοιο θνητῶν ἐκλέγων τὰς συμφοράς;ʼ Nauck. p. 913 καὶ ἄνευ δὲ τῆς κατάρας ἀπρεπὴς καὶ ἀνωφελὴς ὁ θησαυρὸς αὐτοῦ τῶν ἀλλοτρίων ἁμαρτημάτων ὥσπερ ἡ πόλις, ἣν ἐκ τῶν κακίστων καὶ ἀναγωγοτάτων οἰκίσας ὁ Φίλιππος Πονηρόπολιν προσηγόρευσεν. οἱ τοίνυν πολυπράγμονες οὐ στίχων οὐδὲ ποιημάτων, ἀλλὰ βίων ἀστοχήματα καὶ πλημμελήματα καὶ σολοικισμοὺς ἀναλεγόμενοι καὶ συνάγοντες, ἀμουσότατον καὶ ἀτερπέστατον κακῶν γραμματοφυλακεῖον τὴν ἑαυτῶν μνήμην περιφέρουσιν. ὥσπερ οὖν ἐν Ῥώμῃ τινὲς τὰς γραφὰς καὶ τοὺς ἀνδριάντας καὶ νὴ Δία τὰ κάλλη τῶν ὠνίων παίδων καὶ γυναικῶν ἐν μηδενὶ λόγῳ τιθέμενοι, περὶ τὴν τῶν τεράτων ἀγορὰν ἀναστρέφονται, τοὺς ἀκνήμους καὶ τοὺς γαλεάγκωνας καὶ τοὺς τριοφθάλμους καὶ τοὺς στρουθοκεφάλους καταμανθάνοντες καὶ ζητοῦντες εἴ τι γεγένηται σύμμικτον εἶδος κἀποφώλιονκαὶ ἀποφώλιον codd. mei τέρας·τέρας] τρέφος Nauckius. cf. Vit. Thes. c. 15Nauck. p. 680 ἀλλʼ ἐὰν συνεχῶς τις ἐπάγῃ τοῖς τοιούτοις αὐτοὺς θεάμασι, ταχὺ πλησμονὴν καὶ ναυτίαν τὸ πρᾶγμα παρέξει· οὕτως οἱ τὰ περὶ τὸν βίον ἀστοχήματα καὶ γενῶν αἴσχη καὶ διαστροφάς τινας ἐν οἴκοις ἀλλοτρίοις καὶ πλημμελείας πολυπραγμονοῦντες, τῶν πρώτων ἀναμιμνησκέτωσαν ἑαυτοὺς ὅτι χάριν καὶ ὄνησιν οὐδεμίαν ἤνεγκε.

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μέγιστον μέντοι πρὸς τὴν τοῦ πάθους ἀποτροπὴν ὁ ἐθισμός, ἐὰν πόρρωθεν ἀρξάμενοι γυμνάζωμεν ἑαυτοὺς καὶ διδάσκωμενδιδάσκωμεν] διασκῶμεν? ἐπὶ ταύτην τὴν ἐγκράτειαν· καὶ γὰρ ἡ αὔξησις ἔθει γέγονε, τοῦ νοσήματος κατὰ μικρὸν εἰς τὸ πρόσω χωροῦντος· ὃν δὲ τρόπον, εἰσόμεθα περὶ τῆς ἀσκήσεως ὁμοῦ διαλεγόμενοι. πρῶτον μὲν οὖν ἀπὸ τῶν βραχυτάτων καὶ φαυλοτάτων ἀρξώμεθα. τί γὰρ χαλεπόν ἐστιν ἐν ταῖς ὁδοῖς τὰς ἐπὶ τῶν τάφων ἐπιγραφὰς μὴ ἀναγιγνώσκειν, ἢ τί δυσχερὲς ἐν τοῖς περιπάτοις τὰ κατὰ τῶν τοίχων γράμματαγράμματα] ἐπιγράμματα R τῇ ὄψει παρατρέχειν, ὑποβάλλοντας αὑτοῖς ὅτι χρήσιμον οὐδὲν οὐδʼ ἐπιτερπὲς ἐν τούτοις γέγραπται· ἀλλʼ ἐμνήσθη ὁ δεῖνα τοῦ δεῖνος ἐπʼ ἀγαθῷ καὶ φίλων ἄριστος ὅδε τις, καὶ πολλὰ τοιαύτης γέμοντα φλυαρίας· ἃ δοκεῖ μὲν οὐ βλάπτειν ἀναγιγνωσκόμενα, βλάπτει δὲ λεληθότως τῷ μελέτην παρεμποιεῖν τοῦ ζητεῖν τὰ μὴ προσήκοντα; καὶ καθάπερ οἱ κυνηγοὶ τοὺς σκύλακας οὐκ ἐῶσιν ἐκτρέπεσθαι καὶ διώκειν πᾶσαν ὀδμήν, ἀλλὰ τοῖς ῥυτῆρσιν ἕλκουσι καὶ ἀνακρούουσι, καθαρὸν αὐτῶν φυλάττοντες καὶ ἄκρατον τὸ αἰσθητήριον ἐπὶ τὸ οἰκεῖον ἔργον, ἵνʼ εὐτονώτερον ἐμφύηται τοῖς ἴχνεσι πέλματαπέλματα Emperius: τέρματα θηρείων μελέων μυκτῆρσιν ἐρευνῶν· οὕτω δεῖ τὰς ἐπὶ πᾶν θέαμα καὶ πᾶν ἄκουσμα τοῦ πολυπράγμονος ἐκδρομὰς καὶ περιπλανήσεις ἀφαιρεῖν καὶ ἀντισπᾶν ἐπὶ τὰ χρήσιμα φυλάττοντας. ὥσπερ γὰρ οἱ ἀετοὶ καὶ οἱ λέοντες ἐν τῷ περιπατεῖν συστρέφουσιν εἴσω τοὺς ὄνυχας, ἵνα μὴ τὴν ἀκμὴν αὐτῶν καὶ τὴν ὀξύτητα κατατρίβωσιν, οὕτω τὸ πολύπραγμον τοῦ φιλομαθοῦς ἀκμήν τινα καὶ στόμωμα νομίζοντες ἔχειν καταναλίσκωμεν ἐν τοῖς ἀχρήστοις μηδʼ ἀπαμβλύνωμεν.

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δεύτερον τοίνυν ἐθιζώμεθα θύραν παριόντες ἀλλοτρίαν μὴ βλέπειν εἴσω μηδὲ τῶν ἐντὸς ἐπιδράττεσθαι τῇ ὄψειτῇ ὄψει] del. R καθάπερ χειρὶ τῇ περιεργίᾳ, ἀλλὰ τὸ τοῦ Ξενοκράτους ἔχωμεν πρόχειρον, ὃς ἔφη μηδὲν διαφέρειν τοὺς πόδας ἢ τοὺς ὀφθαλμοὺς εἰς ἀλλοτρίαν οἰκίαν τιθέναι· οὔτε γὰρ δίκαιον οὔτε καλόν, ἀλλʼ οὐδʼ ἡδὺ τὸ θέαμα. δύσμορφα μέντοι τἄνδον εἰσιδεῖν, ξένε· Nauck. p. 617. Kock. 3 p. 613 τὰ γὰρ πολλὰ τοιαῦτα τῶν ἐν ταῖς οἰκίαις, σκευάρια κείμενα καὶ θεραπαινίδια καθεζόμενα καὶ σπουδαῖον οὐδὲν οὐδʼ ἐπιτερπές. ἡ δὲ συνδιαστρέφουσα τὴν ψυχὴν παράβλεψις αὕτη καὶ παρατόξευσις αἰσχρὰ καὶ τὸ ἔθος μοχθηρόν· ὁ μὲν γὰρ Διογένης θεασάμενος εἰσελαύνοντα τὸν ὀλυμπιονίκην Διώξιππον ἐφʼ ἅρματος, καὶ γυναικὸς εὐμόρφου θεωμένης τὴν πομπὴν ἀποσπάσαι τὰς ὄψεις μὴ δυνάμενον ἀλλʼ ὑποβλέποντα καὶ παρεπιστρεφόμενον, ὁρᾶτʼ εἶπε τὸν ἀθλητὴν ὑπὸ παιδισκαρίου τραχηλιζόμενον τοὺς δὲ πολυπράγμονας ἴδοις ἂν ὑπὸ παντὸς ὁμοίως θεάματος τραχηλιζομένους καὶ περιαγομένους, ὅταν ἔθος καὶ μελέτη γένηται τῆς ὄψεως αὐτοῖς πανταχοῦmalim πανταχοῖ διαφορουμένης δεῖ δʼ, ὡς οἶμαι, μὴ καθάπερ θεράπαιναν ἀνάγωγον ἔξω ῥέμβεσθαι τὴν αἴσθησιν, ἀλλʼ ἀποπεμπομένην ὑπὸ τῆς ψυχῆς ἐπὶ· τὰ πράγματα συντυγχάνειν αὐτοῖς ταχὺ καὶ διαγγέλλειν· εἶτα πάλιν κοσμίως ἐντὸς εἶναι τοῦ λογισμοῦ καὶ προσέχειν αὐτῷ. νῦν δὲ συμβαίνει τὸ τοῦ ΣοφοκλέουςΣοφοκλέους] Electr. 724 ἔπειτα δʼ Αἰνιᾶνος ἀνδρὸς ἄστομοι πῶλοι φοροῦσινφέρουσιν Sophocles αἱ μὴ τυχοῦσαι παιδαγωγίας ὥσπερ ἐλέγομενἐλέγομεν R: λέγομεν ὀρθῆς μηδʼ ἀσκήσεως αἰσθήσεις προεκτρέχουσαι καὶ συνεφελκόμεναι πολλάκις εἰς ἃ μὴ δεῖ καταβάλλουσι τὴν διάνοιαν. ὅθεν ἐκεῖνο μὲν ψεῦδός ἐστι, τὸ Δημόκριτον ἑκουσίως σβέσαι τὰς ὄψεις ἀπερεισάμενον εἰς ἔσοπτρον πυρωθέν, καὶ τὴν ἀπʼ αὐτοῦ ἀνάκλασιν δεξάμενον,malim δεξάμενον ἀνάκλασιν ὅπως μὴ παρέχωσι θόρυβον τὴν διάνοιαν ἔξω καλοῦσαι πολλάκις, ἀλλʼ ἐῶσιν ἔνδον οἰκουρεῖν καὶ διατρίβειν πρὸς τοῖς νοητοῖς, ὥσπερ παρόδιοι θυρίδες ἐμφραγεῖσαι· τοῦτο μέντοι παντὸς μᾶλλον ἀληθές ἐστιν, ὅτι τὴν αἴσθησιν ὀλίγα κινοῦσιν οἱ πλεῖστα τῇ διανοίᾳ χρώμενοι. καὶ γὰρ τὰ μουσεῖα πορρωτάτω τῶν πόλεων ἱδρύσαντο, καὶ τὴν νύκτα προσεῖπον εὐφρόνην μέγα πρὸς εὕρεσιν τῶν ζητουμένων καὶ σκέψιν ἡγούμενοι τὴν ἡσυχίαν καὶ τὸ ἀπερίσπαστον.

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ἀλλὰ μὴν οὐδʼ ἐκεῖνο χαλεπὸν καὶ δύσκολον, ἀνθρώπων λοιδορουμένων ἐν ἀγορᾷ καὶ κακῶς λεγόντων ἀλλήλους μὴ προσελθεῖν· ἢ συνδρομῆς ἐπὶ τι πλειόνων γενομένης μεῖναι καθήμενον· ἐὰν δʼ ἀκρατῶς ἔχῃς, ἀπελθεῖν ἀναστάντα χρηστοῦ μὲν γὰρ οὐδενὸς τοῖς πολυπραγμονοῦσιν ἀναμίξας σεαυτὸν ἀπολαύσεις, μεγάλα δʼ ὠφεληθήσῃ τὸ πολύπραγμον ἀποστρέψας βίᾳ καὶ κολούσας ὑπακούειν τῷ λογισμῷ συνεθιζόμενον. ἐκ δὲ τούτου μᾶλλον ἐπιτείνοντα τὴν ἄσκησιν ὀρθῶς ἔχει καὶ θέατρον ἀκροάματος εὐημεροῦντος παρελθεῖν, καὶ φίλους ἐπʼ ὀρχηστοῦ τινος ἢ κωμῳδοῦ θέαν παραλαμβάνοντας διώσασθαι, καὶ βοῆς ἐν σταδίῳ γενομένης ἢ ἱπποδρόμῳ μὴ ἐπιστραφῆναι. καθάπερ γὰρ ὁ Σωκράτης παρῄνει φυλάττεσθαι τῶν βρωμάτων ὅσα μὴ πεινῶντας ἐσθίειν ἀναπείθει, καὶ τῶν πωμάτωνπωμάτων *: πομάτων ὅσα πίνειν μὴ διψῶντας· οὕτω χρὴ καὶ ἡμᾶς τῶν θεαμάτων καὶ ἀκουσμάτων φυλάττεσθαι καὶ φεύγειν ὅσα κρατεῖ καὶ προσάγεται τοὺς μηδὲν δεομένους. ὁ δὲ ΚῦροςΚῦρος κἑ] Xen. Cyrop. 5, 1, 8 οὐκ ἐβούλετο τὴν Πάνθειαν ἰδεῖν, ἀλλὰ τοῦ Ἀράσπου λέγοντος ὡς ἄξιον θέας εἴη τὸ τῆς γυναικὸς εἶδος, οὐκοῦν ἔφη διὰ τοῦτο μᾶλλον αὐτῆς ἀφεκτέον· εἰ γὰρ ὑπὸ σοῦ πεισθεὶς ἀφικοίμην πρὸς αὐτήν, ἴσως ἄν με πάλιν ἀναπείσειεν αὐτὴαὕτη *: αὐτὴ καὶ μὴ σχολάζοντα φοιτᾶν θεᾶσθαι τε καὶ παρακαθῆσθαι προέμενον πολλὰ τῶν σπουδῆς ἀξίων ὁμοίως οὐδʼ Ἀλέξανδρος εἰς ὄψιν ἦλθε τῆς Δαρείου γυναικὸς ἐκπρεπεστάτης εἶναι λεγομένης· ἀλλὰ πρὸς τὴν μητέρα φοιτῶν αὐτῆς πρεσβῦτιν οὖσαν, οὐχ ὑπέμεινε τὴν νέαν καὶ καλὴν ἰδεῖν. ἡμεῖς δὲ τοῖς φορείοις τῶν γυναικῶν ὑποβάλλοντες τοὺς ὀφθαλμοὺς καὶ τῶν θυρίδων ἐκκρεμαννύντες, οὐδὲν ἁμαρτάνειν δοκοῦμεν οὕτως ὀλισθηρὰν καὶ ῥευστὴν εἰς ἅπαντα τὴν πολυπραγμοσύνην ποιοῦντες.

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ἔστι τοίνυν καὶ πρὸς δικαιοσύνηνδικαιοσύνην Madvigius: δικαιοσύνης ἄσκησις, ὑπερβῆναί ποτε λῆμμα δίκαιον, ἵνα πόρρω τῶν ἀδίκων ἐθίσῃς σεαυτὸν εἶναι· καὶ πρὸς σωφροσύνην ὁμοίως, ἀποσχέσθαι ποτὲ γυναικὸς ἰδίας, ἵνα μηδέποτε κινηθῇς ὑπʼ ἀλλοτρίας. τοῦτο δὴ τὸ ἔθος ἐπάγων τῇ πολυπραγμοσύνῃ πειρῶ καὶ τῶν ἰδίων ἔνια παρακοῦσαί ποτε καὶ παριδεῖν καί, βουλομένου τινὸς ἀγγεῖλαί τι τῶν ἐπὶ τῆς οἰκίας, ὑπερβαλέσθαι, καὶ λόγους περὶ σοῦ λελέχθαι δοκοῦντας ἀπώσασθαι. καὶ γὰρ τὸν Οἰδίποδα τοῖς μεγίστοις κακοῖς ἡ περιεργία περιέβαλε· ζητῶν γὰρ ἑαυτὸν ὡς οὐκ ὄντα Κορίνθιον ἀλλὰ ξένον, ἀπήντησε τῷ Λαΐῳ, καὶ τοῦτον ἀνελὼν καὶ τὴν μητέρα λαβὼν ἐπὶ τῇ βασιλείᾳ γυναῖκα καὶ δοκῶν εἶναι μακάριος πάλιν ἑαυτὸν ἐζήτει. καὶ τῆς γυναικὸς οὐκ ἐώσης, ἔτι μᾶλλον ἤλεγχε τὸν συνειδότα γέροντα, πᾶσαν προσφέρων ἀνάγκην. τέλος δὲ τοῦ πράγματος ἢδη περιφέροντος αὐτὸν τῇ ὑπονοίᾳ καὶ τοῦ γέροντος ἀναβοήσαντος οἴμοι πρὸς αὐτῷ γʼ εἰμὶ τῷ δεινῷ λέγειν, Soph. OR 1169. 1170 ὅμως ἐξημμένος ὑπὸ τοῦ πάθους καὶ σφαδᾴζων ἀποκρίνεται κἄγωγʼ ἀκούειν· ἀλλʼ ὅμως ἀκουστέον. Soph. OR 1169. 1170 οὕτω τίς ἐστι γλυκύπικρος καὶ ἀκατάσχετος ὁ τῆς πολυπραγμοσύνης γαργαλισμός, ὥσπερ ἕλκος αἱμάσσων ἑαυτόν, ὅταν ἀμύσσηται. ὁ δʼ ἀπηλλαγμένος τῆς νόσου ταύτης καὶ φύσει πρᾶος, ἀγνοήσας τι τῶν δυσχερῶν εἴποι ἄνἄν] νὴ Δίʼ ἄν? ὦ πότνια λήθη τῶν κακῶν, ὡς εἶ σοφή. Eur. Or. 213

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διὸ καὶ πρὸς ταῦτα συνεθιστέον αὑτούς, ἐπιστολὴν κομισθεῖσαν μὴ ταχὺ μηδὲ κατεσπευσμένως λῦσαι, καθάπερ οἱ πολλοὶ ποιοῦσιν, ἂν αἱ χεῖρες βραδύνωσι, τοῖς ὀδοῦσι τοὺς δεσμοὺς διαβιβρώσκοντες· ἀγγέλου ποθὲν ἥκοντος, μὴ προσδραμεῖν μηδʼ ἐξαναστῆναι· φίλου τινὸς εἰπόντος ἔχω σοί τι καινὸν εἰπεῖν πρᾶγμα μᾶλλον, εἴ τιεἴ τι] εἰπεῖν εἴ τι? χρήσιμον ἔχεις ὠφέλιμον. ἐμοῦ ποτʼ ἐν Ῥώμῃ διαλεγομένου, Ῥούστικος ἐκεῖνος, ὃν ὕστερον ἀπέκτεινε Δομετιανὸς τῇ δόξῃ φθονήσας, ἠκροᾶτο, καὶ διὰ μέσου στρατιώτης παρελθὼν ἐπιστολὴν αὐτῷ Καίσαρος ἐπέδωκε· γενομένης δὲ σιωπῆς κἀμοῦ διαλιπόντος, ὅπως ἀναγνῷ τὴν ἐπιστολήν, οὐκ ἠθέλησεν οὐδʼ ἔλυσε πρότερον ἢ διεξελθεῖν ἐμὲ τὸν λόγον καὶ διαλυθῆναι τὸ ἀκροατήριον ἐφʼ ᾧ πάντες ἐθαύμασαν τὸ βάρος τἀνδρός.τἀνδρός *: τοῦ ἀνδρός ὅταν δέ τις οἷς ἔξεστι τρέφων τὸ πολύπραγμον, ἰσχυρὸν ἀπεργάσηται καὶ βίαιον, οὐκέτι ῥᾳδίως, πρὸς ἃ κεκώλυται φερομένου διὰ συνήθειαν, κρατεῖν δυνατός ἐστιν· ἀλλʼ ἐπιστόλια παραλύουσιν οὗτοι φίλων, συνεδρίοις ἀπορρήτοις ἑαυτοὺς παρεμβάλλουσιν, ἱερῶν, ἃ μὴ θέμις ὁρᾶν, γίγνονται θεαταί, τόπους ἀβάτους πατοῦσι, πράγματα καὶ λόγους βασιλικοὺς ἀνερευνῶσι. γιγνώσκειν, ἐπαχθεστάτους ποιεῖ τὸ τῶν λεγομένων ὤτων καὶ προσαγωγέων γένος. ὠτακουστὰς μὲν οὖν πρῶτος ἔσχεν ὁ νέος Δαρεῖος ἀπιστῶν ἑαυτῷ καὶ πάντας ὑφορώμενος καὶ δεδοικώς· τοὺς δὲ προσαγωγίδας οἱ Διονύσιοι τοῖς ΣυρακοσίοιςΣυρακοσίοις hic et infra *: συρακουσίοις κατέμιξαν· ὅθεν ἐν τῇ μεταβολῇ τῶν πραγμάτων τούτους πρώτους οἱ Συρακόσιοι συλλαμβάνοντες ἀπετυμπάνιζον. καὶ γὰρ τὸ τῶν συκοφαντῶν γένος ἐκ τῆς τῶν πολυπραγμόνων φρατρίας καὶ ἑστίας ἐστίν. ἀλλʼ οἱ μὲν συκοφάνται ζητοῦσιν, εἴ τιςτις] τί τις? ἢ βεβούλευται κακὸν ἢ πεποίηκεν· οἱ δὲ πολυπράγμονες καὶ τὰς ἀβουλήτους ἀτυχίας τῶν πέλας ἐλέγχοντες εἰς μέσον ἐκφέρουσι. λέγεται δὲ καὶ τὸν ἀλιτήριον ἐκ φιλοπραγμοσύνης κατονομασθῆναι τὸ πρῶτον· λιμοῦ γὰρ ὡς ἔοικεν Ἀθηναίοις ἰσχυροῦ γενομένου, καὶ τῶν ἐχόντων πυρὸν εἰς μέσον οὐ φερόντων ἀλλὰ κρύφα καὶ νύκτωρ ἐν ταῖς οἰκίαις ἀλούντων, περιιόντες ἐτήρουν τῶν μύλων τὸν ψόφον εἶτʼ ἀλιτήριοι προσηγορεύθησαν. ὁμοίως δὲ καὶ τῷ συκοφάντῃ τοὔνομα γεγενῆσθαι· κεκωλυμένου γὰρ ἐκφέρειν τὰ σῦκα, μηνύοντες καὶ φαίνοντες τοὺς ἐξάγοντας ἐκλήθησαν συκοφάνται. καὶ τοῦτʼ οὖν οὐκ ἄχρηστόν ἐστιν ἐννοεῖν τοὺς πολυπράγμονας, ὅπως αἰσχύνωνται τὴν πρὸς τοὺς μισουμένους μάλιστα καὶ δυσχεραινομένους ὁμοιότητα καὶ συγγένειαν τοῦ ἐπιτηδεύματος.

 From 5b0abd8dd8be50bd784c538de7e2c7918b09c938 Mon Sep 17 00:00:00 2001 From: lcerrato Date: Thu, 5 Mar 2020 14:23:11 -0500 Subject: [PATCH 7/9] (tlg0007_review) general housekeeping in headers #633 --- data/tlg0007/tlg067/tlg0007.tlg067.perseus-eng3.xml | 9 +++++++++ data/tlg0007/tlg067/tlg0007.tlg067.perseus-eng4.xml | 8 ++++++++ data/tlg0007/tlg067/tlg0007.tlg067.perseus-grc2.xml | 7 +++---- data/tlg0007/tlg068/tlg0007.tlg068.perseus-eng3.xml | 1 + data/tlg0007/tlg068/tlg0007.tlg068.perseus-eng4.xml | 1 + data/tlg0007/tlg068/tlg0007.tlg068.perseus-grc2.xml | 1 + data/tlg0007/tlg069/tlg0007.tlg069.perseus-eng3.xml | 1 + data/tlg0007/tlg069/tlg0007.tlg069.perseus-eng4.xml | 1 + data/tlg0007/tlg069/tlg0007.tlg069.perseus-grc2.xml | 1 + data/tlg0007/tlg070/tlg0007.tlg070.perseus-eng3.xml | 1 + data/tlg0007/tlg070/tlg0007.tlg070.perseus-eng4.xml | 1 + data/tlg0007/tlg070/tlg0007.tlg070.perseus-grc2.xml | 1 + data/tlg0007/tlg071/tlg0007.tlg071.perseus-eng3.xml | 3 ++- data/tlg0007/tlg071/tlg0007.tlg071.perseus-eng4.xml | 3 ++- data/tlg0007/tlg071/tlg0007.tlg071.perseus-grc2.xml | 1 + data/tlg0007/tlg072/tlg0007.tlg072.perseus-eng3.xml | 1 + data/tlg0007/tlg072/tlg0007.tlg072.perseus-eng4.xml | 1 + data/tlg0007/tlg072/tlg0007.tlg072.perseus-grc2.xml | 1 + data/tlg0007/tlg073/tlg0007.tlg073.perseus-eng3.xml | 1 + data/tlg0007/tlg073/tlg0007.tlg073.perseus-eng4.xml | 1 + data/tlg0007/tlg073/tlg0007.tlg073.perseus-grc2.xml | 1 + data/tlg0007/tlg074/tlg0007.tlg074.perseus-eng3.xml | 1 + data/tlg0007/tlg074/tlg0007.tlg074.perseus-eng4.xml | 2 +- data/tlg0007/tlg074/tlg0007.tlg074.perseus-grc2.xml | 1 + data/tlg0007/tlg075/tlg0007.tlg075.perseus-eng3.xml | 1 + data/tlg0007/tlg075/tlg0007.tlg075.perseus-eng4.xml | 1 + data/tlg0007/tlg075/tlg0007.tlg075.perseus-grc2.xml | 1 + data/tlg0007/tlg076/tlg0007.tlg076.perseus-eng3.xml | 1 + data/tlg0007/tlg076/tlg0007.tlg076.perseus-eng4.xml | 1 + data/tlg0007/tlg076/tlg0007.tlg076.perseus-grc2.xml | 1 + data/tlg0007/tlg077/tlg0007.tlg077.perseus-eng3.xml | 1 + data/tlg0007/tlg077/tlg0007.tlg077.perseus-eng4.xml | 1 + data/tlg0007/tlg077/tlg0007.tlg077.perseus-grc2.xml | 1 + data/tlg0007/tlg078/tlg0007.tlg078.perseus-eng3.xml | 1 + data/tlg0007/tlg078/tlg0007.tlg078.perseus-eng4.xml | 1 + data/tlg0007/tlg078/tlg0007.tlg078.perseus-grc2.xml | 1 + data/tlg0007/tlg079/tlg0007.tlg079.perseus-eng3.xml | 1 + data/tlg0007/tlg079/tlg0007.tlg079.perseus-eng4.xml | 1 + data/tlg0007/tlg079/tlg0007.tlg079.perseus-grc2.xml | 1 + data/tlg0007/tlg080/tlg0007.tlg080.perseus-eng3.xml | 3 ++- data/tlg0007/tlg080/tlg0007.tlg080.perseus-eng4.xml | 3 ++- data/tlg0007/tlg080/tlg0007.tlg080.perseus-grc2.xml | 1 + data/tlg0007/tlg081/tlg0007.tlg081.perseus-eng3.xml | 1 + data/tlg0007/tlg081/tlg0007.tlg081.perseus-eng4.xml | 1 + data/tlg0007/tlg081/tlg0007.tlg081.perseus-grc3.xml | 1 + data/tlg0007/tlg081/tlg0007.tlg081.perseus-grc4.xml | 1 + data/tlg0007/tlg082/tlg0007.tlg082.perseus-eng3.xml | 1 + data/tlg0007/tlg082/tlg0007.tlg082.perseus-eng4.xml | 1 + data/tlg0007/tlg082/tlg0007.tlg082.perseus-grc3.xml | 1 + data/tlg0007/tlg082/tlg0007.tlg082.perseus-grc4.xml | 1 + data/tlg0007/tlg082a/tlg0007.tlg082a.perseus-eng2.xml | 1 + data/tlg0007/tlg082a/tlg0007.tlg082a.perseus-grc3.xml | 1 + data/tlg0007/tlg082a/tlg0007.tlg082a.perseus-grc4.xml | 1 + data/tlg0007/tlg082b/tlg0007.tlg082b.perseus-eng2.xml | 1 + data/tlg0007/tlg082b/tlg0007.tlg082b.perseus-grc3.xml | 1 + data/tlg0007/tlg082b/tlg0007.tlg082b.perseus-grc4.xml | 1 + data/tlg0007/tlg083/tlg0007.tlg083.perseus-eng3.xml | 1 + data/tlg0007/tlg083/tlg0007.tlg083.perseus-eng4.xml | 1 + data/tlg0007/tlg083/tlg0007.tlg083.perseus-grc3.xml | 1 + data/tlg0007/tlg083/tlg0007.tlg083.perseus-grc4.xml | 1 + data/tlg0007/tlg084a/tlg0007.tlg084a.perseus-eng3.xml | 1 + data/tlg0007/tlg084a/tlg0007.tlg084a.perseus-eng4.xml | 1 + data/tlg0007/tlg084a/tlg0007.tlg084a.perseus-grc3.xml | 1 + data/tlg0007/tlg084a/tlg0007.tlg084a.perseus-grc4.xml | 1 + data/tlg0007/tlg084b/tlg0007.tlg084b.perseus-eng3.xml | 1 + data/tlg0007/tlg084b/tlg0007.tlg084b.perseus-eng4.xml | 1 + data/tlg0007/tlg084b/tlg0007.tlg084b.perseus-grc3.xml | 1 + data/tlg0007/tlg084b/tlg0007.tlg084b.perseus-grc4.xml | 1 + data/tlg0007/tlg085/tlg0007.tlg085.perseus-eng3.xml | 1 + data/tlg0007/tlg085/tlg0007.tlg085.perseus-eng4.xml | 1 + data/tlg0007/tlg085/tlg0007.tlg085.perseus-grc3.xml | 1 + data/tlg0007/tlg085/tlg0007.tlg085.perseus-grc4.xml | 1 + data/tlg0007/tlg086/tlg0007.tlg086.perseus-eng3.xml | 1 + data/tlg0007/tlg086/tlg0007.tlg086.perseus-eng4.xml | 1 + data/tlg0007/tlg086/tlg0007.tlg086.perseus-grc3.xml | 1 + data/tlg0007/tlg086/tlg0007.tlg086.perseus-grc4.xml | 1 + data/tlg0007/tlg087/tlg0007.tlg087.perseus-eng3.xml | 1 + data/tlg0007/tlg087/tlg0007.tlg087.perseus-eng4.xml | 1 + data/tlg0007/tlg087/tlg0007.tlg087.perseus-grc3.xml | 1 + data/tlg0007/tlg087/tlg0007.tlg087.perseus-grc4.xml | 1 + data/tlg0007/tlg088/tlg0007.tlg088.perseus-eng3.xml | 1 + data/tlg0007/tlg088/tlg0007.tlg088.perseus-eng4.xml | 1 + data/tlg0007/tlg088/tlg0007.tlg088.perseus-grc3.xml | 1 + data/tlg0007/tlg088/tlg0007.tlg088.perseus-grc4.xml | 1 + data/tlg0007/tlg089/tlg0007.tlg089.perseus-eng3.xml | 1 + data/tlg0007/tlg089/tlg0007.tlg089.perseus-eng4.xml | 1 + data/tlg0007/tlg089/tlg0007.tlg089.perseus-grc2.xml | 1 + data/tlg0007/tlg090/tlg0007.tlg090.perseus-eng3.xml | 1 + data/tlg0007/tlg090/tlg0007.tlg090.perseus-eng4.xml | 1 + data/tlg0007/tlg090/tlg0007.tlg090.perseus-grc2.xml | 1 + data/tlg0007/tlg091/tlg0007.tlg091.perseus-eng3.xml | 1 + data/tlg0007/tlg091/tlg0007.tlg091.perseus-eng4.xml | 1 + data/tlg0007/tlg091/tlg0007.tlg091.perseus-grc2.xml | 1 + data/tlg0007/tlg092/tlg0007.tlg092.perseus-eng3.xml | 1 + data/tlg0007/tlg092/tlg0007.tlg092.perseus-eng4.xml | 1 + data/tlg0007/tlg092/tlg0007.tlg092.perseus-grc2.xml | 1 + data/tlg0007/tlg093/tlg0007.tlg093.perseus-eng3.xml | 1 + data/tlg0007/tlg093/tlg0007.tlg093.perseus-eng4.xml | 1 + data/tlg0007/tlg093/tlg0007.tlg093.perseus-grc2.xml | 1 + data/tlg0007/tlg094/tlg0007.tlg094.perseus-eng3.xml | 1 + data/tlg0007/tlg094/tlg0007.tlg094.perseus-eng4.xml | 3 ++- data/tlg0007/tlg094/tlg0007.tlg094.perseus-grc2.xml | 1 + data/tlg0007/tlg095/tlg0007.tlg095.perseus-eng3.xml | 1 + data/tlg0007/tlg095/tlg0007.tlg095.perseus-eng4.xml | 1 + data/tlg0007/tlg095/tlg0007.tlg095.perseus-grc2.xml | 1 + data/tlg0007/tlg096/tlg0007.tlg096.perseus-eng3.xml | 1 + data/tlg0007/tlg096/tlg0007.tlg096.perseus-eng4.xml | 1 + data/tlg0007/tlg096/tlg0007.tlg096.perseus-grc2.xml | 1 + data/tlg0007/tlg097/tlg0007.tlg097.perseus-eng3.xml | 1 + data/tlg0007/tlg097/tlg0007.tlg097.perseus-eng4.xml | 1 + data/tlg0007/tlg097/tlg0007.tlg097.perseus-grc2.xml | 1 + data/tlg0007/tlg098/tlg0007.tlg098.perseus-eng3.xml | 1 + data/tlg0007/tlg098/tlg0007.tlg098.perseus-eng4.xml | 1 + data/tlg0007/tlg098/tlg0007.tlg098.perseus-grc2.xml | 1 + data/tlg0007/tlg099/tlg0007.tlg099.perseus-eng3.xml | 1 + data/tlg0007/tlg099/tlg0007.tlg099.perseus-eng4.xml | 2 ++ data/tlg0007/tlg099/tlg0007.tlg099.perseus-grc2.xml | 1 + data/tlg0007/tlg100/tlg0007.tlg100.perseus-eng3.xml | 2 ++ data/tlg0007/tlg100/tlg0007.tlg100.perseus-eng4.xml | 2 ++ data/tlg0007/tlg100/tlg0007.tlg100.perseus-grc2.xml | 2 ++ data/tlg0007/tlg101/tlg0007.tlg101.perseus-eng3.xml | 2 ++ data/tlg0007/tlg101/tlg0007.tlg101.perseus-eng4.xml | 2 ++ data/tlg0007/tlg101/tlg0007.tlg101.perseus-grc2.xml | 2 ++ data/tlg0007/tlg102/tlg0007.tlg102.perseus-eng3.xml | 2 ++ data/tlg0007/tlg102/tlg0007.tlg102.perseus-eng4.xml | 2 ++ data/tlg0007/tlg102/tlg0007.tlg102.perseus-grc2.xml | 2 ++ 126 files changed, 158 insertions(+), 10 deletions(-) diff --git a/data/tlg0007/tlg067/tlg0007.tlg067.perseus-eng3.xml b/data/tlg0007/tlg067/tlg0007.tlg067.perseus-eng3.xml index 838bf32dd..098594a76 100644 --- a/data/tlg0007/tlg067/tlg0007.tlg067.perseus-eng3.xml +++ b/data/tlg0007/tlg067/tlg0007.tlg067.perseus-eng3.xml @@ -9,6 +9,15 @@ Machine readable text Plutarch Frank Cole Babbitt + Perseus Project, Tufts University + Gregory Crane + + Prepared under the supervision of + Lisa Cerrato + Rashmi Singhal + Bridget Almas + + The National Endowment for the Humanities diff --git a/data/tlg0007/tlg067/tlg0007.tlg067.perseus-eng4.xml b/data/tlg0007/tlg067/tlg0007.tlg067.perseus-eng4.xml index c0429f7e5..a1669cd96 100644 --- a/data/tlg0007/tlg067/tlg0007.tlg067.perseus-eng4.xml +++ b/data/tlg0007/tlg067/tlg0007.tlg067.perseus-eng4.xml @@ -10,6 +10,14 @@ Plutarch William W. Goodwin Simon Ford + Perseus Project, Tufts University + Gregory Crane + + Prepared under the supervision of + Lisa Cerrato + Rashmi Singhal + Bridget Almas + The National Endowment for the Humanities About 100Kb diff --git a/data/tlg0007/tlg067/tlg0007.tlg067.perseus-grc2.xml b/data/tlg0007/tlg067/tlg0007.tlg067.perseus-grc2.xml index a9106c79b..5b556f8fa 100644 --- a/data/tlg0007/tlg067/tlg0007.tlg067.perseus-grc2.xml +++ b/data/tlg0007/tlg067/tlg0007.tlg067.perseus-grc2.xml @@ -12,10 +12,9 @@ Gregory Crane Prepared under the supervision of -Lisa Cerrato -William Merrill -Elli Mylonas -David Smith + Lisa Cerrato + Rashmi Singhal + Bridget Almas The National Endowment for the Humanities diff --git a/data/tlg0007/tlg068/tlg0007.tlg068.perseus-eng3.xml b/data/tlg0007/tlg068/tlg0007.tlg068.perseus-eng3.xml index b5e043df9..35207ad3e 100644 --- a/data/tlg0007/tlg068/tlg0007.tlg068.perseus-eng3.xml +++ b/data/tlg0007/tlg068/tlg0007.tlg068.perseus-eng3.xml @@ -17,6 +17,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg068/tlg0007.tlg068.perseus-eng4.xml b/data/tlg0007/tlg068/tlg0007.tlg068.perseus-eng4.xml index 3576f2163..f7e121915 100644 --- a/data/tlg0007/tlg068/tlg0007.tlg068.perseus-eng4.xml +++ b/data/tlg0007/tlg068/tlg0007.tlg068.perseus-eng4.xml @@ -17,6 +17,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg068/tlg0007.tlg068.perseus-grc2.xml b/data/tlg0007/tlg068/tlg0007.tlg068.perseus-grc2.xml index 0c80c4922..7b7506bfe 100644 --- a/data/tlg0007/tlg068/tlg0007.tlg068.perseus-grc2.xml +++ b/data/tlg0007/tlg068/tlg0007.tlg068.perseus-grc2.xml @@ -15,6 +15,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg069/tlg0007.tlg069.perseus-eng3.xml b/data/tlg0007/tlg069/tlg0007.tlg069.perseus-eng3.xml index 0738377b2..2aa67a1c2 100644 --- a/data/tlg0007/tlg069/tlg0007.tlg069.perseus-eng3.xml +++ b/data/tlg0007/tlg069/tlg0007.tlg069.perseus-eng3.xml @@ -16,6 +16,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg069/tlg0007.tlg069.perseus-eng4.xml b/data/tlg0007/tlg069/tlg0007.tlg069.perseus-eng4.xml index b29506b7f..7b20bf473 100644 --- a/data/tlg0007/tlg069/tlg0007.tlg069.perseus-eng4.xml +++ b/data/tlg0007/tlg069/tlg0007.tlg069.perseus-eng4.xml @@ -17,6 +17,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg069/tlg0007.tlg069.perseus-grc2.xml b/data/tlg0007/tlg069/tlg0007.tlg069.perseus-grc2.xml index f95a850a4..40d686a6f 100644 --- a/data/tlg0007/tlg069/tlg0007.tlg069.perseus-grc2.xml +++ b/data/tlg0007/tlg069/tlg0007.tlg069.perseus-grc2.xml @@ -16,6 +16,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg070/tlg0007.tlg070.perseus-eng3.xml b/data/tlg0007/tlg070/tlg0007.tlg070.perseus-eng3.xml index 8ef6efe46..fddd2bcbf 100644 --- a/data/tlg0007/tlg070/tlg0007.tlg070.perseus-eng3.xml +++ b/data/tlg0007/tlg070/tlg0007.tlg070.perseus-eng3.xml @@ -17,6 +17,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Bridget Almas Rashmi singhal + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg070/tlg0007.tlg070.perseus-eng4.xml b/data/tlg0007/tlg070/tlg0007.tlg070.perseus-eng4.xml index 7330ebc75..37e0462b1 100644 --- a/data/tlg0007/tlg070/tlg0007.tlg070.perseus-eng4.xml +++ b/data/tlg0007/tlg070/tlg0007.tlg070.perseus-eng4.xml @@ -17,6 +17,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg070/tlg0007.tlg070.perseus-grc2.xml b/data/tlg0007/tlg070/tlg0007.tlg070.perseus-grc2.xml index 1d31a2795..15b12a592 100644 --- a/data/tlg0007/tlg070/tlg0007.tlg070.perseus-grc2.xml +++ b/data/tlg0007/tlg070/tlg0007.tlg070.perseus-grc2.xml @@ -16,6 +16,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Bridget Almas Lisa Cerrato Rashmi Singhal + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg071/tlg0007.tlg071.perseus-eng3.xml b/data/tlg0007/tlg071/tlg0007.tlg071.perseus-eng3.xml index 4169bc7e7..283961bf3 100644 --- a/data/tlg0007/tlg071/tlg0007.tlg071.perseus-eng3.xml +++ b/data/tlg0007/tlg071/tlg0007.tlg071.perseus-eng3.xml @@ -15,7 +15,8 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Prepared under the supervision of Lisa Cerrato Rashmi Singhal - Bridget Almas + Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg071/tlg0007.tlg071.perseus-eng4.xml b/data/tlg0007/tlg071/tlg0007.tlg071.perseus-eng4.xml index 36a42e2f7..0cc08c313 100644 --- a/data/tlg0007/tlg071/tlg0007.tlg071.perseus-eng4.xml +++ b/data/tlg0007/tlg071/tlg0007.tlg071.perseus-eng4.xml @@ -14,7 +14,8 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Prepared under the supervision of Lisa Cerrato Rashmi Singhal - Bridget Almas + Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg071/tlg0007.tlg071.perseus-grc2.xml b/data/tlg0007/tlg071/tlg0007.tlg071.perseus-grc2.xml index c62f82e3c..b182cd020 100644 --- a/data/tlg0007/tlg071/tlg0007.tlg071.perseus-grc2.xml +++ b/data/tlg0007/tlg071/tlg0007.tlg071.perseus-grc2.xml @@ -15,6 +15,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg072/tlg0007.tlg072.perseus-eng3.xml b/data/tlg0007/tlg072/tlg0007.tlg072.perseus-eng3.xml index abd36e127..59eeeda84 100644 --- a/data/tlg0007/tlg072/tlg0007.tlg072.perseus-eng3.xml +++ b/data/tlg0007/tlg072/tlg0007.tlg072.perseus-eng3.xml @@ -15,6 +15,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg072/tlg0007.tlg072.perseus-eng4.xml b/data/tlg0007/tlg072/tlg0007.tlg072.perseus-eng4.xml index 4a2473b84..ba2e951b1 100644 --- a/data/tlg0007/tlg072/tlg0007.tlg072.perseus-eng4.xml +++ b/data/tlg0007/tlg072/tlg0007.tlg072.perseus-eng4.xml @@ -17,6 +17,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg072/tlg0007.tlg072.perseus-grc2.xml b/data/tlg0007/tlg072/tlg0007.tlg072.perseus-grc2.xml index 577d6b82a..7660b1948 100644 --- a/data/tlg0007/tlg072/tlg0007.tlg072.perseus-grc2.xml +++ b/data/tlg0007/tlg072/tlg0007.tlg072.perseus-grc2.xml @@ -15,6 +15,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg073/tlg0007.tlg073.perseus-eng3.xml b/data/tlg0007/tlg073/tlg0007.tlg073.perseus-eng3.xml index e96a1c86e..49047cc5e 100644 --- a/data/tlg0007/tlg073/tlg0007.tlg073.perseus-eng3.xml +++ b/data/tlg0007/tlg073/tlg0007.tlg073.perseus-eng3.xml @@ -15,6 +15,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg073/tlg0007.tlg073.perseus-eng4.xml b/data/tlg0007/tlg073/tlg0007.tlg073.perseus-eng4.xml index aee1932f9..3b0db1fed 100644 --- a/data/tlg0007/tlg073/tlg0007.tlg073.perseus-eng4.xml +++ b/data/tlg0007/tlg073/tlg0007.tlg073.perseus-eng4.xml @@ -16,6 +16,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg073/tlg0007.tlg073.perseus-grc2.xml b/data/tlg0007/tlg073/tlg0007.tlg073.perseus-grc2.xml index 0b72345d4..a04199592 100644 --- a/data/tlg0007/tlg073/tlg0007.tlg073.perseus-grc2.xml +++ b/data/tlg0007/tlg073/tlg0007.tlg073.perseus-grc2.xml @@ -15,6 +15,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg074/tlg0007.tlg074.perseus-eng3.xml b/data/tlg0007/tlg074/tlg0007.tlg074.perseus-eng3.xml index 9e0523915..6e466af48 100644 --- a/data/tlg0007/tlg074/tlg0007.tlg074.perseus-eng3.xml +++ b/data/tlg0007/tlg074/tlg0007.tlg074.perseus-eng3.xml @@ -16,6 +16,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Bridget Almas Lisa Cerrato Rashmi Singhal + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg074/tlg0007.tlg074.perseus-eng4.xml b/data/tlg0007/tlg074/tlg0007.tlg074.perseus-eng4.xml index c07360ed1..7842c1639 100644 --- a/data/tlg0007/tlg074/tlg0007.tlg074.perseus-eng4.xml +++ b/data/tlg0007/tlg074/tlg0007.tlg074.perseus-eng4.xml @@ -17,7 +17,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Bridget Almas Lisa Cerrato Rashmi Singhal - + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg074/tlg0007.tlg074.perseus-grc2.xml b/data/tlg0007/tlg074/tlg0007.tlg074.perseus-grc2.xml index bc4ccbeae..b14606fbe 100644 --- a/data/tlg0007/tlg074/tlg0007.tlg074.perseus-grc2.xml +++ b/data/tlg0007/tlg074/tlg0007.tlg074.perseus-grc2.xml @@ -16,6 +16,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Bridget Almas Lisa Cerrato Rashmi Singhal + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg075/tlg0007.tlg075.perseus-eng3.xml b/data/tlg0007/tlg075/tlg0007.tlg075.perseus-eng3.xml index 6cb24d505..0bcdf156a 100644 --- a/data/tlg0007/tlg075/tlg0007.tlg075.perseus-eng3.xml +++ b/data/tlg0007/tlg075/tlg0007.tlg075.perseus-eng3.xml @@ -15,6 +15,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg075/tlg0007.tlg075.perseus-eng4.xml b/data/tlg0007/tlg075/tlg0007.tlg075.perseus-eng4.xml index 8570b8042..cab201160 100644 --- a/data/tlg0007/tlg075/tlg0007.tlg075.perseus-eng4.xml +++ b/data/tlg0007/tlg075/tlg0007.tlg075.perseus-eng4.xml @@ -16,6 +16,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg075/tlg0007.tlg075.perseus-grc2.xml b/data/tlg0007/tlg075/tlg0007.tlg075.perseus-grc2.xml index eded7c160..f2498e0a4 100644 --- a/data/tlg0007/tlg075/tlg0007.tlg075.perseus-grc2.xml +++ b/data/tlg0007/tlg075/tlg0007.tlg075.perseus-grc2.xml @@ -15,6 +15,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg076/tlg0007.tlg076.perseus-eng3.xml b/data/tlg0007/tlg076/tlg0007.tlg076.perseus-eng3.xml index 5aa963f3b..f1266b30b 100644 --- a/data/tlg0007/tlg076/tlg0007.tlg076.perseus-eng3.xml +++ b/data/tlg0007/tlg076/tlg0007.tlg076.perseus-eng3.xml @@ -15,6 +15,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg076/tlg0007.tlg076.perseus-eng4.xml b/data/tlg0007/tlg076/tlg0007.tlg076.perseus-eng4.xml index 66d102756..55d5b0e1c 100644 --- a/data/tlg0007/tlg076/tlg0007.tlg076.perseus-eng4.xml +++ b/data/tlg0007/tlg076/tlg0007.tlg076.perseus-eng4.xml @@ -17,6 +17,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg076/tlg0007.tlg076.perseus-grc2.xml b/data/tlg0007/tlg076/tlg0007.tlg076.perseus-grc2.xml index f22a1c643..cd96315ef 100644 --- a/data/tlg0007/tlg076/tlg0007.tlg076.perseus-grc2.xml +++ b/data/tlg0007/tlg076/tlg0007.tlg076.perseus-grc2.xml @@ -15,6 +15,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg077/tlg0007.tlg077.perseus-eng3.xml b/data/tlg0007/tlg077/tlg0007.tlg077.perseus-eng3.xml index 140e8201a..61f2cd3c7 100644 --- a/data/tlg0007/tlg077/tlg0007.tlg077.perseus-eng3.xml +++ b/data/tlg0007/tlg077/tlg0007.tlg077.perseus-eng3.xml @@ -16,6 +16,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg077/tlg0007.tlg077.perseus-eng4.xml b/data/tlg0007/tlg077/tlg0007.tlg077.perseus-eng4.xml index 5f75fb638..7e67b94c6 100644 --- a/data/tlg0007/tlg077/tlg0007.tlg077.perseus-eng4.xml +++ b/data/tlg0007/tlg077/tlg0007.tlg077.perseus-eng4.xml @@ -17,6 +17,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg077/tlg0007.tlg077.perseus-grc2.xml b/data/tlg0007/tlg077/tlg0007.tlg077.perseus-grc2.xml index 62de6019c..dc8bf86ec 100644 --- a/data/tlg0007/tlg077/tlg0007.tlg077.perseus-grc2.xml +++ b/data/tlg0007/tlg077/tlg0007.tlg077.perseus-grc2.xml @@ -15,6 +15,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg078/tlg0007.tlg078.perseus-eng3.xml b/data/tlg0007/tlg078/tlg0007.tlg078.perseus-eng3.xml index fa3a300f2..94e2095dd 100644 --- a/data/tlg0007/tlg078/tlg0007.tlg078.perseus-eng3.xml +++ b/data/tlg0007/tlg078/tlg0007.tlg078.perseus-eng3.xml @@ -15,6 +15,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg078/tlg0007.tlg078.perseus-eng4.xml b/data/tlg0007/tlg078/tlg0007.tlg078.perseus-eng4.xml index 303f162dd..a591ff35c 100644 --- a/data/tlg0007/tlg078/tlg0007.tlg078.perseus-eng4.xml +++ b/data/tlg0007/tlg078/tlg0007.tlg078.perseus-eng4.xml @@ -16,6 +16,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg078/tlg0007.tlg078.perseus-grc2.xml b/data/tlg0007/tlg078/tlg0007.tlg078.perseus-grc2.xml index ff7363be0..77a6894bd 100644 --- a/data/tlg0007/tlg078/tlg0007.tlg078.perseus-grc2.xml +++ b/data/tlg0007/tlg078/tlg0007.tlg078.perseus-grc2.xml @@ -15,6 +15,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg079/tlg0007.tlg079.perseus-eng3.xml b/data/tlg0007/tlg079/tlg0007.tlg079.perseus-eng3.xml index 79ee03f2d..e1350f96e 100644 --- a/data/tlg0007/tlg079/tlg0007.tlg079.perseus-eng3.xml +++ b/data/tlg0007/tlg079/tlg0007.tlg079.perseus-eng3.xml @@ -15,6 +15,7 @@ Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg079/tlg0007.tlg079.perseus-eng4.xml b/data/tlg0007/tlg079/tlg0007.tlg079.perseus-eng4.xml index 7cdcfa81f..0e9a2048d 100644 --- a/data/tlg0007/tlg079/tlg0007.tlg079.perseus-eng4.xml +++ b/data/tlg0007/tlg079/tlg0007.tlg079.perseus-eng4.xml @@ -15,6 +15,7 @@ Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg079/tlg0007.tlg079.perseus-grc2.xml b/data/tlg0007/tlg079/tlg0007.tlg079.perseus-grc2.xml index 33862e955..f4f23fa2f 100644 --- a/data/tlg0007/tlg079/tlg0007.tlg079.perseus-grc2.xml +++ b/data/tlg0007/tlg079/tlg0007.tlg079.perseus-grc2.xml @@ -14,6 +14,7 @@ Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg080/tlg0007.tlg080.perseus-eng3.xml b/data/tlg0007/tlg080/tlg0007.tlg080.perseus-eng3.xml index 3eae625b7..a13d66240 100644 --- a/data/tlg0007/tlg080/tlg0007.tlg080.perseus-eng3.xml +++ b/data/tlg0007/tlg080/tlg0007.tlg080.perseus-eng3.xml @@ -14,7 +14,8 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Prepared under the supervision of Lisa Cerrato Rashmi Singhal - Bridget Almas + Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg080/tlg0007.tlg080.perseus-eng4.xml b/data/tlg0007/tlg080/tlg0007.tlg080.perseus-eng4.xml index 047d5397a..27b46bccf 100644 --- a/data/tlg0007/tlg080/tlg0007.tlg080.perseus-eng4.xml +++ b/data/tlg0007/tlg080/tlg0007.tlg080.perseus-eng4.xml @@ -15,7 +15,8 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Prepared under the supervision of Lisa Cerrato Rashmi Singhal - Bridget Almas + Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg080/tlg0007.tlg080.perseus-grc2.xml b/data/tlg0007/tlg080/tlg0007.tlg080.perseus-grc2.xml index 0e1d64074..6397ad2ad 100644 --- a/data/tlg0007/tlg080/tlg0007.tlg080.perseus-grc2.xml +++ b/data/tlg0007/tlg080/tlg0007.tlg080.perseus-grc2.xml @@ -15,6 +15,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg081/tlg0007.tlg081.perseus-eng3.xml b/data/tlg0007/tlg081/tlg0007.tlg081.perseus-eng3.xml index fe58fce10..634c22911 100644 --- a/data/tlg0007/tlg081/tlg0007.tlg081.perseus-eng3.xml +++ b/data/tlg0007/tlg081/tlg0007.tlg081.perseus-eng3.xml @@ -15,6 +15,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg081/tlg0007.tlg081.perseus-eng4.xml b/data/tlg0007/tlg081/tlg0007.tlg081.perseus-eng4.xml index 5ec43afd2..7b5f9e985 100644 --- a/data/tlg0007/tlg081/tlg0007.tlg081.perseus-eng4.xml +++ b/data/tlg0007/tlg081/tlg0007.tlg081.perseus-eng4.xml @@ -14,6 +14,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg081/tlg0007.tlg081.perseus-grc3.xml b/data/tlg0007/tlg081/tlg0007.tlg081.perseus-grc3.xml index 485e3ae46..eec9bc0dc 100644 --- a/data/tlg0007/tlg081/tlg0007.tlg081.perseus-grc3.xml +++ b/data/tlg0007/tlg081/tlg0007.tlg081.perseus-grc3.xml @@ -15,6 +15,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg081/tlg0007.tlg081.perseus-grc4.xml b/data/tlg0007/tlg081/tlg0007.tlg081.perseus-grc4.xml index 7fa2c0713..4e9aeb6c4 100644 --- a/data/tlg0007/tlg081/tlg0007.tlg081.perseus-grc4.xml +++ b/data/tlg0007/tlg081/tlg0007.tlg081.perseus-grc4.xml @@ -15,6 +15,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg082/tlg0007.tlg082.perseus-eng3.xml b/data/tlg0007/tlg082/tlg0007.tlg082.perseus-eng3.xml index 0d8f38f5f..00b96d599 100644 --- a/data/tlg0007/tlg082/tlg0007.tlg082.perseus-eng3.xml +++ b/data/tlg0007/tlg082/tlg0007.tlg082.perseus-eng3.xml @@ -15,6 +15,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg082/tlg0007.tlg082.perseus-eng4.xml b/data/tlg0007/tlg082/tlg0007.tlg082.perseus-eng4.xml index c52805b4d..692e6b582 100644 --- a/data/tlg0007/tlg082/tlg0007.tlg082.perseus-eng4.xml +++ b/data/tlg0007/tlg082/tlg0007.tlg082.perseus-eng4.xml @@ -16,6 +16,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg082/tlg0007.tlg082.perseus-grc3.xml b/data/tlg0007/tlg082/tlg0007.tlg082.perseus-grc3.xml index 2d212e86f..5c977a61b 100644 --- a/data/tlg0007/tlg082/tlg0007.tlg082.perseus-grc3.xml +++ b/data/tlg0007/tlg082/tlg0007.tlg082.perseus-grc3.xml @@ -15,6 +15,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg082/tlg0007.tlg082.perseus-grc4.xml b/data/tlg0007/tlg082/tlg0007.tlg082.perseus-grc4.xml index 21aed81bc..51910a618 100644 --- a/data/tlg0007/tlg082/tlg0007.tlg082.perseus-grc4.xml +++ b/data/tlg0007/tlg082/tlg0007.tlg082.perseus-grc4.xml @@ -13,6 +13,7 @@ Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg082a/tlg0007.tlg082a.perseus-eng2.xml b/data/tlg0007/tlg082a/tlg0007.tlg082a.perseus-eng2.xml index 5b9d52533..faff8c0ba 100644 --- a/data/tlg0007/tlg082a/tlg0007.tlg082a.perseus-eng2.xml +++ b/data/tlg0007/tlg082a/tlg0007.tlg082a.perseus-eng2.xml @@ -15,6 +15,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg082a/tlg0007.tlg082a.perseus-grc3.xml b/data/tlg0007/tlg082a/tlg0007.tlg082a.perseus-grc3.xml index 706b7ee65..aa2659335 100644 --- a/data/tlg0007/tlg082a/tlg0007.tlg082a.perseus-grc3.xml +++ b/data/tlg0007/tlg082a/tlg0007.tlg082a.perseus-grc3.xml @@ -15,6 +15,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg082a/tlg0007.tlg082a.perseus-grc4.xml b/data/tlg0007/tlg082a/tlg0007.tlg082a.perseus-grc4.xml index 49f9fa3ea..56f016981 100644 --- a/data/tlg0007/tlg082a/tlg0007.tlg082a.perseus-grc4.xml +++ b/data/tlg0007/tlg082a/tlg0007.tlg082a.perseus-grc4.xml @@ -14,6 +14,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg082b/tlg0007.tlg082b.perseus-eng2.xml b/data/tlg0007/tlg082b/tlg0007.tlg082b.perseus-eng2.xml index 6d79cd2ab..b5c0d6c3d 100644 --- a/data/tlg0007/tlg082b/tlg0007.tlg082b.perseus-eng2.xml +++ b/data/tlg0007/tlg082b/tlg0007.tlg082b.perseus-eng2.xml @@ -15,6 +15,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg082b/tlg0007.tlg082b.perseus-grc3.xml b/data/tlg0007/tlg082b/tlg0007.tlg082b.perseus-grc3.xml index 530780fed..ef3cab94e 100644 --- a/data/tlg0007/tlg082b/tlg0007.tlg082b.perseus-grc3.xml +++ b/data/tlg0007/tlg082b/tlg0007.tlg082b.perseus-grc3.xml @@ -15,6 +15,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg082b/tlg0007.tlg082b.perseus-grc4.xml b/data/tlg0007/tlg082b/tlg0007.tlg082b.perseus-grc4.xml index 4ffa93575..0e90c40a1 100644 --- a/data/tlg0007/tlg082b/tlg0007.tlg082b.perseus-grc4.xml +++ b/data/tlg0007/tlg082b/tlg0007.tlg082b.perseus-grc4.xml @@ -15,6 +15,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg083/tlg0007.tlg083.perseus-eng3.xml b/data/tlg0007/tlg083/tlg0007.tlg083.perseus-eng3.xml index 1ad0281de..a918e5b3e 100644 --- a/data/tlg0007/tlg083/tlg0007.tlg083.perseus-eng3.xml +++ b/data/tlg0007/tlg083/tlg0007.tlg083.perseus-eng3.xml @@ -15,6 +15,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg083/tlg0007.tlg083.perseus-eng4.xml b/data/tlg0007/tlg083/tlg0007.tlg083.perseus-eng4.xml index 7733db6bf..7b6a66d72 100644 --- a/data/tlg0007/tlg083/tlg0007.tlg083.perseus-eng4.xml +++ b/data/tlg0007/tlg083/tlg0007.tlg083.perseus-eng4.xml @@ -17,6 +17,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg083/tlg0007.tlg083.perseus-grc3.xml b/data/tlg0007/tlg083/tlg0007.tlg083.perseus-grc3.xml index a9b3e0260..cfe93a519 100644 --- a/data/tlg0007/tlg083/tlg0007.tlg083.perseus-grc3.xml +++ b/data/tlg0007/tlg083/tlg0007.tlg083.perseus-grc3.xml @@ -15,6 +15,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg083/tlg0007.tlg083.perseus-grc4.xml b/data/tlg0007/tlg083/tlg0007.tlg083.perseus-grc4.xml index bf2d57964..452d06b62 100644 --- a/data/tlg0007/tlg083/tlg0007.tlg083.perseus-grc4.xml +++ b/data/tlg0007/tlg083/tlg0007.tlg083.perseus-grc4.xml @@ -15,6 +15,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg084a/tlg0007.tlg084a.perseus-eng3.xml b/data/tlg0007/tlg084a/tlg0007.tlg084a.perseus-eng3.xml index 5828be0be..cdd140f02 100755 --- a/data/tlg0007/tlg084a/tlg0007.tlg084a.perseus-eng3.xml +++ b/data/tlg0007/tlg084a/tlg0007.tlg084a.perseus-eng3.xml @@ -15,6 +15,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt diff --git a/data/tlg0007/tlg084a/tlg0007.tlg084a.perseus-eng4.xml b/data/tlg0007/tlg084a/tlg0007.tlg084a.perseus-eng4.xml index ab818115d..ece8676e7 100755 --- a/data/tlg0007/tlg084a/tlg0007.tlg084a.perseus-eng4.xml +++ b/data/tlg0007/tlg084a/tlg0007.tlg084a.perseus-eng4.xml @@ -16,6 +16,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt diff --git a/data/tlg0007/tlg084a/tlg0007.tlg084a.perseus-grc3.xml b/data/tlg0007/tlg084a/tlg0007.tlg084a.perseus-grc3.xml index ade42b72a..33d4264a3 100644 --- a/data/tlg0007/tlg084a/tlg0007.tlg084a.perseus-grc3.xml +++ b/data/tlg0007/tlg084a/tlg0007.tlg084a.perseus-grc3.xml @@ -15,6 +15,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg084a/tlg0007.tlg084a.perseus-grc4.xml b/data/tlg0007/tlg084a/tlg0007.tlg084a.perseus-grc4.xml index 47dfa32cb..014c43b3e 100644 --- a/data/tlg0007/tlg084a/tlg0007.tlg084a.perseus-grc4.xml +++ b/data/tlg0007/tlg084a/tlg0007.tlg084a.perseus-grc4.xml @@ -15,6 +15,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg084b/tlg0007.tlg084b.perseus-eng3.xml b/data/tlg0007/tlg084b/tlg0007.tlg084b.perseus-eng3.xml index 50a1b63b4..0359a0c1e 100644 --- a/data/tlg0007/tlg084b/tlg0007.tlg084b.perseus-eng3.xml +++ b/data/tlg0007/tlg084b/tlg0007.tlg084b.perseus-eng3.xml @@ -13,6 +13,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg084b/tlg0007.tlg084b.perseus-eng4.xml b/data/tlg0007/tlg084b/tlg0007.tlg084b.perseus-eng4.xml index 022aaff74..6073147f6 100644 --- a/data/tlg0007/tlg084b/tlg0007.tlg084b.perseus-eng4.xml +++ b/data/tlg0007/tlg084b/tlg0007.tlg084b.perseus-eng4.xml @@ -14,6 +14,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg084b/tlg0007.tlg084b.perseus-grc3.xml b/data/tlg0007/tlg084b/tlg0007.tlg084b.perseus-grc3.xml index ad8395d9e..2c72d9dcf 100644 --- a/data/tlg0007/tlg084b/tlg0007.tlg084b.perseus-grc3.xml +++ b/data/tlg0007/tlg084b/tlg0007.tlg084b.perseus-grc3.xml @@ -15,6 +15,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg084b/tlg0007.tlg084b.perseus-grc4.xml b/data/tlg0007/tlg084b/tlg0007.tlg084b.perseus-grc4.xml index 347858acf..78606672f 100644 --- a/data/tlg0007/tlg084b/tlg0007.tlg084b.perseus-grc4.xml +++ b/data/tlg0007/tlg084b/tlg0007.tlg084b.perseus-grc4.xml @@ -15,6 +15,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg085/tlg0007.tlg085.perseus-eng3.xml b/data/tlg0007/tlg085/tlg0007.tlg085.perseus-eng3.xml index 5da94aebb..0cbcc4f3b 100644 --- a/data/tlg0007/tlg085/tlg0007.tlg085.perseus-eng3.xml +++ b/data/tlg0007/tlg085/tlg0007.tlg085.perseus-eng3.xml @@ -15,6 +15,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg085/tlg0007.tlg085.perseus-eng4.xml b/data/tlg0007/tlg085/tlg0007.tlg085.perseus-eng4.xml index f35886879..7931d8c5d 100644 --- a/data/tlg0007/tlg085/tlg0007.tlg085.perseus-eng4.xml +++ b/data/tlg0007/tlg085/tlg0007.tlg085.perseus-eng4.xml @@ -17,6 +17,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg085/tlg0007.tlg085.perseus-grc3.xml b/data/tlg0007/tlg085/tlg0007.tlg085.perseus-grc3.xml index 793242b9c..867ef1c2e 100644 --- a/data/tlg0007/tlg085/tlg0007.tlg085.perseus-grc3.xml +++ b/data/tlg0007/tlg085/tlg0007.tlg085.perseus-grc3.xml @@ -15,6 +15,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg085/tlg0007.tlg085.perseus-grc4.xml b/data/tlg0007/tlg085/tlg0007.tlg085.perseus-grc4.xml index 4dba27218..8b03ad4fd 100644 --- a/data/tlg0007/tlg085/tlg0007.tlg085.perseus-grc4.xml +++ b/data/tlg0007/tlg085/tlg0007.tlg085.perseus-grc4.xml @@ -15,6 +15,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg086/tlg0007.tlg086.perseus-eng3.xml b/data/tlg0007/tlg086/tlg0007.tlg086.perseus-eng3.xml index 64e085852..387cea59d 100644 --- a/data/tlg0007/tlg086/tlg0007.tlg086.perseus-eng3.xml +++ b/data/tlg0007/tlg086/tlg0007.tlg086.perseus-eng3.xml @@ -15,6 +15,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg086/tlg0007.tlg086.perseus-eng4.xml b/data/tlg0007/tlg086/tlg0007.tlg086.perseus-eng4.xml index d85ba6725..5ff015480 100644 --- a/data/tlg0007/tlg086/tlg0007.tlg086.perseus-eng4.xml +++ b/data/tlg0007/tlg086/tlg0007.tlg086.perseus-eng4.xml @@ -16,6 +16,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg086/tlg0007.tlg086.perseus-grc3.xml b/data/tlg0007/tlg086/tlg0007.tlg086.perseus-grc3.xml index e773e28e0..116ced8b7 100644 --- a/data/tlg0007/tlg086/tlg0007.tlg086.perseus-grc3.xml +++ b/data/tlg0007/tlg086/tlg0007.tlg086.perseus-grc3.xml @@ -15,6 +15,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg086/tlg0007.tlg086.perseus-grc4.xml b/data/tlg0007/tlg086/tlg0007.tlg086.perseus-grc4.xml index 8ee3fdb39..c911652ab 100644 --- a/data/tlg0007/tlg086/tlg0007.tlg086.perseus-grc4.xml +++ b/data/tlg0007/tlg086/tlg0007.tlg086.perseus-grc4.xml @@ -15,6 +15,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg087/tlg0007.tlg087.perseus-eng3.xml b/data/tlg0007/tlg087/tlg0007.tlg087.perseus-eng3.xml index 1a5ca56ec..02d8bea5d 100644 --- a/data/tlg0007/tlg087/tlg0007.tlg087.perseus-eng3.xml +++ b/data/tlg0007/tlg087/tlg0007.tlg087.perseus-eng3.xml @@ -15,6 +15,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg087/tlg0007.tlg087.perseus-eng4.xml b/data/tlg0007/tlg087/tlg0007.tlg087.perseus-eng4.xml index 4d399a871..9c8b90377 100644 --- a/data/tlg0007/tlg087/tlg0007.tlg087.perseus-eng4.xml +++ b/data/tlg0007/tlg087/tlg0007.tlg087.perseus-eng4.xml @@ -17,6 +17,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg087/tlg0007.tlg087.perseus-grc3.xml b/data/tlg0007/tlg087/tlg0007.tlg087.perseus-grc3.xml index a1e0127f1..1b8c624c2 100644 --- a/data/tlg0007/tlg087/tlg0007.tlg087.perseus-grc3.xml +++ b/data/tlg0007/tlg087/tlg0007.tlg087.perseus-grc3.xml @@ -15,6 +15,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg087/tlg0007.tlg087.perseus-grc4.xml b/data/tlg0007/tlg087/tlg0007.tlg087.perseus-grc4.xml index 262119e27..e0513fae7 100644 --- a/data/tlg0007/tlg087/tlg0007.tlg087.perseus-grc4.xml +++ b/data/tlg0007/tlg087/tlg0007.tlg087.perseus-grc4.xml @@ -15,6 +15,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg088/tlg0007.tlg088.perseus-eng3.xml b/data/tlg0007/tlg088/tlg0007.tlg088.perseus-eng3.xml index ee5f2005f..c37b820c3 100644 --- a/data/tlg0007/tlg088/tlg0007.tlg088.perseus-eng3.xml +++ b/data/tlg0007/tlg088/tlg0007.tlg088.perseus-eng3.xml @@ -14,6 +14,7 @@ Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg088/tlg0007.tlg088.perseus-eng4.xml b/data/tlg0007/tlg088/tlg0007.tlg088.perseus-eng4.xml index 9d5dfd1c8..cb136d83f 100644 --- a/data/tlg0007/tlg088/tlg0007.tlg088.perseus-eng4.xml +++ b/data/tlg0007/tlg088/tlg0007.tlg088.perseus-eng4.xml @@ -15,6 +15,7 @@ Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg088/tlg0007.tlg088.perseus-grc3.xml b/data/tlg0007/tlg088/tlg0007.tlg088.perseus-grc3.xml index 98c17f2cb..be742aa5a 100644 --- a/data/tlg0007/tlg088/tlg0007.tlg088.perseus-grc3.xml +++ b/data/tlg0007/tlg088/tlg0007.tlg088.perseus-grc3.xml @@ -14,6 +14,7 @@ Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg088/tlg0007.tlg088.perseus-grc4.xml b/data/tlg0007/tlg088/tlg0007.tlg088.perseus-grc4.xml index b16498600..83bc5aa9f 100644 --- a/data/tlg0007/tlg088/tlg0007.tlg088.perseus-grc4.xml +++ b/data/tlg0007/tlg088/tlg0007.tlg088.perseus-grc4.xml @@ -14,6 +14,7 @@ Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg089/tlg0007.tlg089.perseus-eng3.xml b/data/tlg0007/tlg089/tlg0007.tlg089.perseus-eng3.xml index b0c76b02f..8b42fd7db 100644 --- a/data/tlg0007/tlg089/tlg0007.tlg089.perseus-eng3.xml +++ b/data/tlg0007/tlg089/tlg0007.tlg089.perseus-eng3.xml @@ -15,6 +15,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg089/tlg0007.tlg089.perseus-eng4.xml b/data/tlg0007/tlg089/tlg0007.tlg089.perseus-eng4.xml index 5a30103e8..928cc18ff 100644 --- a/data/tlg0007/tlg089/tlg0007.tlg089.perseus-eng4.xml +++ b/data/tlg0007/tlg089/tlg0007.tlg089.perseus-eng4.xml @@ -16,6 +16,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg089/tlg0007.tlg089.perseus-grc2.xml b/data/tlg0007/tlg089/tlg0007.tlg089.perseus-grc2.xml index 0c34499a2..0f03762a0 100644 --- a/data/tlg0007/tlg089/tlg0007.tlg089.perseus-grc2.xml +++ b/data/tlg0007/tlg089/tlg0007.tlg089.perseus-grc2.xml @@ -15,6 +15,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg090/tlg0007.tlg090.perseus-eng3.xml b/data/tlg0007/tlg090/tlg0007.tlg090.perseus-eng3.xml index 4cd84a1d9..5dce42e5c 100644 --- a/data/tlg0007/tlg090/tlg0007.tlg090.perseus-eng3.xml +++ b/data/tlg0007/tlg090/tlg0007.tlg090.perseus-eng3.xml @@ -15,6 +15,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg090/tlg0007.tlg090.perseus-eng4.xml b/data/tlg0007/tlg090/tlg0007.tlg090.perseus-eng4.xml index cacf8a1a3..06de42738 100644 --- a/data/tlg0007/tlg090/tlg0007.tlg090.perseus-eng4.xml +++ b/data/tlg0007/tlg090/tlg0007.tlg090.perseus-eng4.xml @@ -17,6 +17,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg090/tlg0007.tlg090.perseus-grc2.xml b/data/tlg0007/tlg090/tlg0007.tlg090.perseus-grc2.xml index c42b27435..cdd4ac27a 100644 --- a/data/tlg0007/tlg090/tlg0007.tlg090.perseus-grc2.xml +++ b/data/tlg0007/tlg090/tlg0007.tlg090.perseus-grc2.xml @@ -15,6 +15,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg091/tlg0007.tlg091.perseus-eng3.xml b/data/tlg0007/tlg091/tlg0007.tlg091.perseus-eng3.xml index 7e17f88cb..e7df40624 100644 --- a/data/tlg0007/tlg091/tlg0007.tlg091.perseus-eng3.xml +++ b/data/tlg0007/tlg091/tlg0007.tlg091.perseus-eng3.xml @@ -15,6 +15,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg091/tlg0007.tlg091.perseus-eng4.xml b/data/tlg0007/tlg091/tlg0007.tlg091.perseus-eng4.xml index 5cd5feab1..1eb5a22f9 100644 --- a/data/tlg0007/tlg091/tlg0007.tlg091.perseus-eng4.xml +++ b/data/tlg0007/tlg091/tlg0007.tlg091.perseus-eng4.xml @@ -16,6 +16,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg091/tlg0007.tlg091.perseus-grc2.xml b/data/tlg0007/tlg091/tlg0007.tlg091.perseus-grc2.xml index 849760017..dc9a5d2f5 100644 --- a/data/tlg0007/tlg091/tlg0007.tlg091.perseus-grc2.xml +++ b/data/tlg0007/tlg091/tlg0007.tlg091.perseus-grc2.xml @@ -15,6 +15,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg092/tlg0007.tlg092.perseus-eng3.xml b/data/tlg0007/tlg092/tlg0007.tlg092.perseus-eng3.xml index cf4334b34..51061999f 100644 --- a/data/tlg0007/tlg092/tlg0007.tlg092.perseus-eng3.xml +++ b/data/tlg0007/tlg092/tlg0007.tlg092.perseus-eng3.xml @@ -16,6 +16,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg092/tlg0007.tlg092.perseus-eng4.xml b/data/tlg0007/tlg092/tlg0007.tlg092.perseus-eng4.xml index 3a3dd51ba..65c865f71 100644 --- a/data/tlg0007/tlg092/tlg0007.tlg092.perseus-eng4.xml +++ b/data/tlg0007/tlg092/tlg0007.tlg092.perseus-eng4.xml @@ -16,6 +16,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg092/tlg0007.tlg092.perseus-grc2.xml b/data/tlg0007/tlg092/tlg0007.tlg092.perseus-grc2.xml index 1e31c6566..692524bea 100644 --- a/data/tlg0007/tlg092/tlg0007.tlg092.perseus-grc2.xml +++ b/data/tlg0007/tlg092/tlg0007.tlg092.perseus-grc2.xml @@ -15,6 +15,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg093/tlg0007.tlg093.perseus-eng3.xml b/data/tlg0007/tlg093/tlg0007.tlg093.perseus-eng3.xml index 80c1f3b14..05447ad58 100644 --- a/data/tlg0007/tlg093/tlg0007.tlg093.perseus-eng3.xml +++ b/data/tlg0007/tlg093/tlg0007.tlg093.perseus-eng3.xml @@ -15,6 +15,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg093/tlg0007.tlg093.perseus-eng4.xml b/data/tlg0007/tlg093/tlg0007.tlg093.perseus-eng4.xml index d1e44272c..9da4da43e 100644 --- a/data/tlg0007/tlg093/tlg0007.tlg093.perseus-eng4.xml +++ b/data/tlg0007/tlg093/tlg0007.tlg093.perseus-eng4.xml @@ -16,6 +16,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg093/tlg0007.tlg093.perseus-grc2.xml b/data/tlg0007/tlg093/tlg0007.tlg093.perseus-grc2.xml index 7dafdb719..2a6bc94cb 100644 --- a/data/tlg0007/tlg093/tlg0007.tlg093.perseus-grc2.xml +++ b/data/tlg0007/tlg093/tlg0007.tlg093.perseus-grc2.xml @@ -15,6 +15,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg094/tlg0007.tlg094.perseus-eng3.xml b/data/tlg0007/tlg094/tlg0007.tlg094.perseus-eng3.xml index 9653f7f07..3ae04ef71 100644 --- a/data/tlg0007/tlg094/tlg0007.tlg094.perseus-eng3.xml +++ b/data/tlg0007/tlg094/tlg0007.tlg094.perseus-eng3.xml @@ -15,6 +15,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg094/tlg0007.tlg094.perseus-eng4.xml b/data/tlg0007/tlg094/tlg0007.tlg094.perseus-eng4.xml index cd3b658f9..81b34690f 100644 --- a/data/tlg0007/tlg094/tlg0007.tlg094.perseus-eng4.xml +++ b/data/tlg0007/tlg094/tlg0007.tlg094.perseus-eng4.xml @@ -15,7 +15,8 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Prepared under the supervision of Lisa Cerrato Rashmi Singhal - Bridget Almas + Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg094/tlg0007.tlg094.perseus-grc2.xml b/data/tlg0007/tlg094/tlg0007.tlg094.perseus-grc2.xml index 58172af82..63f64ab57 100644 --- a/data/tlg0007/tlg094/tlg0007.tlg094.perseus-grc2.xml +++ b/data/tlg0007/tlg094/tlg0007.tlg094.perseus-grc2.xml @@ -15,6 +15,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg095/tlg0007.tlg095.perseus-eng3.xml b/data/tlg0007/tlg095/tlg0007.tlg095.perseus-eng3.xml index 739810ab4..0875a9050 100644 --- a/data/tlg0007/tlg095/tlg0007.tlg095.perseus-eng3.xml +++ b/data/tlg0007/tlg095/tlg0007.tlg095.perseus-eng3.xml @@ -15,6 +15,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg095/tlg0007.tlg095.perseus-eng4.xml b/data/tlg0007/tlg095/tlg0007.tlg095.perseus-eng4.xml index bef98a3e7..597708fba 100644 --- a/data/tlg0007/tlg095/tlg0007.tlg095.perseus-eng4.xml +++ b/data/tlg0007/tlg095/tlg0007.tlg095.perseus-eng4.xml @@ -16,6 +16,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg095/tlg0007.tlg095.perseus-grc2.xml b/data/tlg0007/tlg095/tlg0007.tlg095.perseus-grc2.xml index 65008814e..49411eb91 100644 --- a/data/tlg0007/tlg095/tlg0007.tlg095.perseus-grc2.xml +++ b/data/tlg0007/tlg095/tlg0007.tlg095.perseus-grc2.xml @@ -15,6 +15,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg096/tlg0007.tlg096.perseus-eng3.xml b/data/tlg0007/tlg096/tlg0007.tlg096.perseus-eng3.xml index b35a6d7b0..131bc785a 100644 --- a/data/tlg0007/tlg096/tlg0007.tlg096.perseus-eng3.xml +++ b/data/tlg0007/tlg096/tlg0007.tlg096.perseus-eng3.xml @@ -15,6 +15,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg096/tlg0007.tlg096.perseus-eng4.xml b/data/tlg0007/tlg096/tlg0007.tlg096.perseus-eng4.xml index 075de500a..e92773f55 100644 --- a/data/tlg0007/tlg096/tlg0007.tlg096.perseus-eng4.xml +++ b/data/tlg0007/tlg096/tlg0007.tlg096.perseus-eng4.xml @@ -16,6 +16,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg096/tlg0007.tlg096.perseus-grc2.xml b/data/tlg0007/tlg096/tlg0007.tlg096.perseus-grc2.xml index 95c85a2c2..5fa35cf27 100644 --- a/data/tlg0007/tlg096/tlg0007.tlg096.perseus-grc2.xml +++ b/data/tlg0007/tlg096/tlg0007.tlg096.perseus-grc2.xml @@ -15,6 +15,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg097/tlg0007.tlg097.perseus-eng3.xml b/data/tlg0007/tlg097/tlg0007.tlg097.perseus-eng3.xml index 826d75a21..16525212f 100644 --- a/data/tlg0007/tlg097/tlg0007.tlg097.perseus-eng3.xml +++ b/data/tlg0007/tlg097/tlg0007.tlg097.perseus-eng3.xml @@ -14,6 +14,7 @@ Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg097/tlg0007.tlg097.perseus-eng4.xml b/data/tlg0007/tlg097/tlg0007.tlg097.perseus-eng4.xml index 55d4eb3ce..f227e0922 100644 --- a/data/tlg0007/tlg097/tlg0007.tlg097.perseus-eng4.xml +++ b/data/tlg0007/tlg097/tlg0007.tlg097.perseus-eng4.xml @@ -15,6 +15,7 @@ Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg097/tlg0007.tlg097.perseus-grc2.xml b/data/tlg0007/tlg097/tlg0007.tlg097.perseus-grc2.xml index a806c7d5a..441684f7d 100644 --- a/data/tlg0007/tlg097/tlg0007.tlg097.perseus-grc2.xml +++ b/data/tlg0007/tlg097/tlg0007.tlg097.perseus-grc2.xml @@ -14,6 +14,7 @@ Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg098/tlg0007.tlg098.perseus-eng3.xml b/data/tlg0007/tlg098/tlg0007.tlg098.perseus-eng3.xml index 5ad460dd4..0e9f87299 100644 --- a/data/tlg0007/tlg098/tlg0007.tlg098.perseus-eng3.xml +++ b/data/tlg0007/tlg098/tlg0007.tlg098.perseus-eng3.xml @@ -15,6 +15,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg098/tlg0007.tlg098.perseus-eng4.xml b/data/tlg0007/tlg098/tlg0007.tlg098.perseus-eng4.xml index a2c480ba3..8d9085951 100644 --- a/data/tlg0007/tlg098/tlg0007.tlg098.perseus-eng4.xml +++ b/data/tlg0007/tlg098/tlg0007.tlg098.perseus-eng4.xml @@ -16,6 +16,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg098/tlg0007.tlg098.perseus-grc2.xml b/data/tlg0007/tlg098/tlg0007.tlg098.perseus-grc2.xml index 26a2f289e..ff3e39e12 100644 --- a/data/tlg0007/tlg098/tlg0007.tlg098.perseus-grc2.xml +++ b/data/tlg0007/tlg098/tlg0007.tlg098.perseus-grc2.xml @@ -15,6 +15,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg099/tlg0007.tlg099.perseus-eng3.xml b/data/tlg0007/tlg099/tlg0007.tlg099.perseus-eng3.xml index 5b56521a9..c32ab87fc 100644 --- a/data/tlg0007/tlg099/tlg0007.tlg099.perseus-eng3.xml +++ b/data/tlg0007/tlg099/tlg0007.tlg099.perseus-eng3.xml @@ -15,6 +15,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg099/tlg0007.tlg099.perseus-eng4.xml b/data/tlg0007/tlg099/tlg0007.tlg099.perseus-eng4.xml index 0d781e32e..20249cf21 100644 --- a/data/tlg0007/tlg099/tlg0007.tlg099.perseus-eng4.xml +++ b/data/tlg0007/tlg099/tlg0007.tlg099.perseus-eng4.xml @@ -16,6 +16,8 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt + Michael Konieczny The National Endowment for the Humanities diff --git a/data/tlg0007/tlg099/tlg0007.tlg099.perseus-grc2.xml b/data/tlg0007/tlg099/tlg0007.tlg099.perseus-grc2.xml index e9d9a759e..638242626 100644 --- a/data/tlg0007/tlg099/tlg0007.tlg099.perseus-grc2.xml +++ b/data/tlg0007/tlg099/tlg0007.tlg099.perseus-grc2.xml @@ -15,6 +15,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt The National Endowment for the Humanities diff --git a/data/tlg0007/tlg100/tlg0007.tlg100.perseus-eng3.xml b/data/tlg0007/tlg100/tlg0007.tlg100.perseus-eng3.xml index dbf9a8805..77953550d 100755 --- a/data/tlg0007/tlg100/tlg0007.tlg100.perseus-eng3.xml +++ b/data/tlg0007/tlg100/tlg0007.tlg100.perseus-eng3.xml @@ -15,6 +15,8 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt + Michael Konieczny The National Endowment for the Humanities diff --git a/data/tlg0007/tlg100/tlg0007.tlg100.perseus-eng4.xml b/data/tlg0007/tlg100/tlg0007.tlg100.perseus-eng4.xml index 96c8a4199..b4bbf1ebc 100755 --- a/data/tlg0007/tlg100/tlg0007.tlg100.perseus-eng4.xml +++ b/data/tlg0007/tlg100/tlg0007.tlg100.perseus-eng4.xml @@ -16,6 +16,8 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt + Michael Konieczny The National Endowment for the Humanities diff --git a/data/tlg0007/tlg100/tlg0007.tlg100.perseus-grc2.xml b/data/tlg0007/tlg100/tlg0007.tlg100.perseus-grc2.xml index 4b1ff8cee..e3cd57a1f 100644 --- a/data/tlg0007/tlg100/tlg0007.tlg100.perseus-grc2.xml +++ b/data/tlg0007/tlg100/tlg0007.tlg100.perseus-grc2.xml @@ -15,6 +15,8 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt + Michael Konieczny The National Endowment for the Humanities diff --git a/data/tlg0007/tlg101/tlg0007.tlg101.perseus-eng3.xml b/data/tlg0007/tlg101/tlg0007.tlg101.perseus-eng3.xml index 511e95e4c..34427b416 100755 --- a/data/tlg0007/tlg101/tlg0007.tlg101.perseus-eng3.xml +++ b/data/tlg0007/tlg101/tlg0007.tlg101.perseus-eng3.xml @@ -15,6 +15,8 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt + Michael Konieczny The National Endowment for the Humanities diff --git a/data/tlg0007/tlg101/tlg0007.tlg101.perseus-eng4.xml b/data/tlg0007/tlg101/tlg0007.tlg101.perseus-eng4.xml index 11ab5c671..2c779d086 100755 --- a/data/tlg0007/tlg101/tlg0007.tlg101.perseus-eng4.xml +++ b/data/tlg0007/tlg101/tlg0007.tlg101.perseus-eng4.xml @@ -16,6 +16,8 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt + Michael Konieczny The National Endowment for the Humanities diff --git a/data/tlg0007/tlg101/tlg0007.tlg101.perseus-grc2.xml b/data/tlg0007/tlg101/tlg0007.tlg101.perseus-grc2.xml index d994737bf..f95d907a4 100755 --- a/data/tlg0007/tlg101/tlg0007.tlg101.perseus-grc2.xml +++ b/data/tlg0007/tlg101/tlg0007.tlg101.perseus-grc2.xml @@ -15,6 +15,8 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt + Michael Konieczny The National Endowment for the Humanities diff --git a/data/tlg0007/tlg102/tlg0007.tlg102.perseus-eng3.xml b/data/tlg0007/tlg102/tlg0007.tlg102.perseus-eng3.xml index ed6263a5f..d48cbf622 100755 --- a/data/tlg0007/tlg102/tlg0007.tlg102.perseus-eng3.xml +++ b/data/tlg0007/tlg102/tlg0007.tlg102.perseus-eng3.xml @@ -15,6 +15,8 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt + Michael Konieczny The National Endowment for the Humanities diff --git a/data/tlg0007/tlg102/tlg0007.tlg102.perseus-eng4.xml b/data/tlg0007/tlg102/tlg0007.tlg102.perseus-eng4.xml index 46ab36488..a81344197 100755 --- a/data/tlg0007/tlg102/tlg0007.tlg102.perseus-eng4.xml +++ b/data/tlg0007/tlg102/tlg0007.tlg102.perseus-eng4.xml @@ -17,6 +17,8 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt + Michael Konieczny The National Endowment for the Humanities diff --git a/data/tlg0007/tlg102/tlg0007.tlg102.perseus-grc2.xml b/data/tlg0007/tlg102/tlg0007.tlg102.perseus-grc2.xml index ee5bd0146..d1c7586b7 100755 --- a/data/tlg0007/tlg102/tlg0007.tlg102.perseus-grc2.xml +++ b/data/tlg0007/tlg102/tlg0007.tlg102.perseus-grc2.xml @@ -15,6 +15,8 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt + Michael Konieczny The National Endowment for the Humanities From 3275db03c314d8a6e200360a35487b36051d20c2 Mon Sep 17 00:00:00 2001 From: lcerrato Date: Fri, 6 Mar 2020 14:51:48 -0500 Subject: [PATCH 8/9] (tlg0007_review) minor file cleanup and formatting #633 --- data/tlg0007/tlg103/__cts__.xml | 3 +- .../tlg0007.tlg103.perseus-eng1.tracking.json | 14 - .../tlg103/tlg0007.tlg103.perseus-eng1.xml | 543 ------------- .../tlg103/tlg0007.tlg103.perseus-eng2.xml | 503 +----------- .../tlg0007.tlg103.perseus-grc1.tracking.json | 14 - .../tlg103/tlg0007.tlg103.perseus-grc1.xml | 509 ------------ .../tlg103/tlg0007.tlg103.perseus-grc2.xml | 444 +---------- .../tlg0007.tlg104.perseus-eng1.tracking.json | 14 - .../tlg104/tlg0007.tlg104.perseus-eng1.xml | 745 ------------------ .../tlg104/tlg0007.tlg104.perseus-eng2.xml | 705 +---------------- .../tlg0007.tlg104.perseus-grc1.tracking.json | 14 - .../tlg104/tlg0007.tlg104.perseus-grc1.xml | 714 ----------------- .../tlg104/tlg0007.tlg104.perseus-grc2.xml | 658 +--------------- .../tlg0007.tlg105.perseus-eng1.tracking.json | 14 - .../tlg105/tlg0007.tlg105.perseus-eng1.xml | 226 ------ .../tlg105/tlg0007.tlg105.perseus-eng2.xml | 181 +---- .../tlg0007.tlg105.perseus-grc1.tracking.json | 14 - .../tlg105/tlg0007.tlg105.perseus-grc1.xml | 287 ------- .../tlg105/tlg0007.tlg105.perseus-grc2.xml | 219 +---- 19 files changed, 113 insertions(+), 5708 deletions(-) delete mode 100644 data/tlg0007/tlg103/tlg0007.tlg103.perseus-eng1.tracking.json delete mode 100644 data/tlg0007/tlg103/tlg0007.tlg103.perseus-eng1.xml delete mode 100644 data/tlg0007/tlg103/tlg0007.tlg103.perseus-grc1.tracking.json delete mode 100644 data/tlg0007/tlg103/tlg0007.tlg103.perseus-grc1.xml delete mode 100644 data/tlg0007/tlg104/tlg0007.tlg104.perseus-eng1.tracking.json delete mode 100644 data/tlg0007/tlg104/tlg0007.tlg104.perseus-eng1.xml delete mode 100644 data/tlg0007/tlg104/tlg0007.tlg104.perseus-grc1.tracking.json delete mode 100644 data/tlg0007/tlg104/tlg0007.tlg104.perseus-grc1.xml delete mode 100644 data/tlg0007/tlg105/tlg0007.tlg105.perseus-eng1.tracking.json delete mode 100644 data/tlg0007/tlg105/tlg0007.tlg105.perseus-eng1.xml delete mode 100644 data/tlg0007/tlg105/tlg0007.tlg105.perseus-grc1.tracking.json delete mode 100644 data/tlg0007/tlg105/tlg0007.tlg105.perseus-grc1.xml diff --git a/data/tlg0007/tlg103/__cts__.xml b/data/tlg0007/tlg103/__cts__.xml index 09ed28a25..faf9d9555 100644 --- a/data/tlg0007/tlg103/__cts__.xml +++ b/data/tlg0007/tlg103/__cts__.xml @@ -9,8 +9,7 @@ Περὶ φιλοπλουτίας - Plutarch. Plutarchi Chaeronensis Moralia, Vol. IΙI. Vernardakēs, Grēgorios N., editor. - Leipzig: Teubner. 1891. + Plutarch. Plutarchi Chaeronensis Moralia, Vol. IΙI. Vernardakēs, Grēgorios N., editor. Leipzig: Teubner. 1891. diff --git a/data/tlg0007/tlg103/tlg0007.tlg103.perseus-eng1.tracking.json b/data/tlg0007/tlg103/tlg0007.tlg103.perseus-eng1.tracking.json deleted file mode 100644 index 2f97e262c..000000000 --- a/data/tlg0007/tlg103/tlg0007.tlg103.perseus-eng1.tracking.json +++ /dev/null @@ -1,14 +0,0 @@ -{ - "epidoc_compliant": false, - "fully_unicode": true, - "git_repo": "canonical-greekLit", - "has_cts_metadata": false, - "has_cts_refsDecl": false, - "id": "2008.01.0294", - "last_editor": "", - "note": "", - "src": "texts/Classics/Plutarch/opensource/plut.103_goodwin_eng.xml", - "status": "migrated", - "target": "canonical-greekLit/data/tlg0007/tlg103/tlg0007.tlg103.perseus-eng1.xml", - "valid_xml": false -} \ No newline at end of file diff --git a/data/tlg0007/tlg103/tlg0007.tlg103.perseus-eng1.xml b/data/tlg0007/tlg103/tlg0007.tlg103.perseus-eng1.xml deleted file mode 100644 index 5ea8158fc..000000000 --- a/data/tlg0007/tlg103/tlg0007.tlg103.perseus-eng1.xml +++ /dev/null @@ -1,543 +0,0 @@ - - - -%PersProse; -]> - - - - - De cupiditate divitiarum - Machine readable text - Plutarch - Goodwin&responsibility;&fund.NEH; - About 100Kb&Perseus.publish; - - - Plutarch - Plutarch's Morals. - - Translated from the Greek by several hands. Corrected and revised by - William W. Goodwin, PH. D. - - - Boston - Little, Brown, and Company - Cambridge - Press Of John Wilson and son - 1874 - - 2 - - - - - - - - - - - English - Greek - - - - - 2006 - - GRC - tagging - - - - - - - - Of the love of wealth. - - -

HIPPOMACHUS, a master of the exercises, when some - were commending a tall man that had long hands as one - that promised fair to be good at fisticuffs, replied, A fit man - indeed, if the victor's laurel were to be hanged up aloft, - and should be his that could best reach it and take it down. - We may say the same to those that esteem so extravagantly - and repute it so great a felicity to possess fair fields, stately - mansion-houses, and a great deal of money lying by them, - —that they were in the right, if happiness were to be - bought and sold. You may see indeed many-persons that - choose rather to be rich and at the same time very miserable, than to part with their money and become happy. - But, alas! indolency and repose of spirit, magnanimity, - constancy, resolution, and contentment of mind,—these - are not a money-purchase. Being wealthy is not despising - wealth; nor is possessing things superfluous the same as - not needing things superfluous.

- - -

From what other evils then can riches free us, if they - deliver us not even from an inordinate desire of them? It - is true, indeed, that by drinking men allay their thirst after - drink, and by eating they satisfy their longings after food; - and he that said, - - - Bestow a coat, of your good will, - - On poor Hipponax cold and chill - - -

-

if more clothes had been heaped on than he needed, - would have thrown them off, as being ill at ease. But the - - - - love of money is not abated by having silver and gold; - neither do covetous desires cease by possessing still more. - But one may say to wealth, as to an insolent quack, - Thy physic's nought, and makes my illness worse. -

-

When this distemper seizes a man that wants only bread - and a house to put his head in, ordinary raiment and such - victuals as come first to hand, it fills him with eager desires - after gold and silver, ivory and emeralds, hounds and - horses; thus taking off the appetite, and carrying it from - things that are necessary after things that are troublesome - and unusual, hard to come by, and unprofitable when obtained. For no man is poor as to what nature requires - and what suffices it; no man takes up money on use to - buy meal or cheese, bread or olives; but you may see one - man run into debt for the purchase of a sumptuous house, - another for an adjoining olive-yard, another for corn-fields - or vineyards, another for Galatian mules, and another by a - vain expense, - - - For horses fitly paired, with prancing feet - - To draw the empty chariots through the street, - Il. XV. 453. - - -

-

has been plunged over head and ears into contracts and - use-money, pawns and mortgages. Moreover, as they that - use to drink after they have quenched their thirst, and - to eat after their hunger is satisfied, vomit up even what - they took when they were athirst or hungry; so they - that covet things useless and superfluous, enjoy not even - those that are necessary. This is the character of these - men.

- - -

As for those that spend nothing although they possess - much, and yet are always craving more, they may still more - increase our wonder at their folly, especially when one calls - to mind that of Aristippus, who was wont to say, that when - a man eats and drinks liberally and yet is never the nearer - - - - being filled, he presently goes to the physician and enquires what is his disease and his indisposition and how - he may get rid of it; but if one that has five beds desires - ten, and having ten tables is for purchasing as many more, - and having land and money in good store is not at all filled, - but still is bent, even breaking his natural rest, upon getting more, and when he has never so much never has - enough, this man thinks he has no need of a physician to - cure him and to show him from what cause his distemper - arises. Indeed, when a man is athirst that hath not drunk - at all, we expect that upon his drinking his thirstiness - should cease; but as for him that drinks and drinks and - so goes on without giving over, we do not think such a one - needs further repletion, but evacuation; and we advise him - by all means to vomit, as knowing that his trouble proceeds not from the want of any thing, but from some sharp - humor or preternatural heat that is within him.

-

Among those persons, therefore, that are for increasing - their substance and getting more, he that is poor and indigent may perhaps give over his cares when he has got a - house or found a treasure, or, by a friend's help, has paid - his debts and his creditors have discharged him. But as - for him that, having more than enough, yet still desires to - have, more, it is not gold nor silver, not horses, sheep, or - oxen, that can cure him of this disease, but he needs evacuation and purgation. For his distemper is not penury - and want, but an insatiable desire and thirst after riches, - proceeding from a depraved and inconsiderate judgment of - things, which if it be not plucked out of men's minds, like - a thing twisting across and contracting them, they will - always be in want of superfluities, that is, be craving things - they have no need of.

- - -

When a physician visits a patient that has thrown - himself upon his bed and lies there groaning and refusing - to eat, he feels his pulse and asks him some questions; - - - - and finding that he is not at all feverish, he tells him it - is his mind that is distempered, and goes his way. When - we see therefore a man pining away for more means and - sighing sadly at any expenses, forbearing no sordid or - painful course that brings him gain, when yet he hath - houses and lands, herds and slaves, and clothes enough, - what shall we call this man's disease but poverty of mind? - For as for want of money, one friend, as Menander says, - by being a benefactor to him can cure it; but as to this - other of the mind, all a man's friends, living or dead, cannot satisfy it. It was therefore a good saying of Solon - concerning such persons: - - - Those men that after wealth aspire - - Set no fixed bounds to their desire. - - -

-

To those indeed that are wise, the riches that Nature - requires are limited, and confined within the compass of - their rear needs, as within a circle drawn from a centre - at a certain distance.

-

There is also this particular mischief in the love of - wealth, that this desire hinders and opposes its own satisfaction, which other desires do procure. For no man - abstains from a good morsel because he loves dainties, - nor from wine because he thirsts after wine, as these men - abstain from using money because they love money. Does - it not look like madness and a piteous distemper, for a - man not to make use of a garment because he shakes with - cold, to refuse to eat bread because he is ready to famish - with hunger, and not to use wealth because he is greedy - of getting it? This is the evil case that Thrasonides describes: I have such a thing within by me, I have it in - my power, and I will this thing (like those that are madly - in love), but I do it not. When I have locked and sealed - up all, or have told out so much to the usurers and tradesmen, I scrape together and hunt after more; I quarrel - - - - and contend with the servants, the ploughmen and debtors. O Apollo, hast thou ever seen a more wretched man, - or any lover more miserable? -

- - -

Sophocles being asked by one whether he was able - yet to company with a woman; Heavens defend, said he, - I have got my liberty, and by means of my old age have - escaped those mad and furious masters. For it is very fit - and becoming that, when our pleasures leave us, those - desires should do so too, which, as Alcaeus says, - - - 'Twas never any man's good hap - - Nor woman's wholly to escape. - - -

-

But it is otherwise in the love of wealth, which, like a - hard and severe mistress, compels us to get what it forbids us to enjoy, and excites an appetite but denies the - pleasure of its gratification. Stratonicus wittily abused - the Rhodians for their profuseness, when he said that they - builded their houses as if they were immortal, but provided for their tables as if they were to live but a little - while. So covetous men seem to be profuse by what they - possess, when they are sordid wretches if you consider - what they use and enjoy; for they endure labor, but taste - no pleasure.

-

Demades once came to Phocion's house and surprised - him as he was at dinner; and when he saw his frugal - and slender diet, I much wonder, Phocion, says he, that - you should manage state affairs, and can dine as you do. - For this orator himself pleaded causes and harangued the - people only for his gut; and looking upon Athens as affording too little a supply for his luxury, he fetched his - provisions from Macedonia. For which cause Antipater, - seeing him when he was an old man, compared him to a - sacrifice when all was over and there remained nothing of - the beast but only the tongue and the stomach. But who - would not wonder at thee, O wretched man, who, being - able to live as thou dost,—so sordidly, so unlike a man, - - - - bestowing nothing on anybody, being currish to thy - friends, and without any ambition to serve the public,— - yet afflictest thyself and watchest whole nights, hirest out - thy labors, liest at catch for inheritances, crouchest to - every one, when thou art so well provided by thy sordid - parsimony to live at ease?

-

It is reported of a certain Byzantine, that, surprising a - whoremaster with his wife that was very hard-favored, he - cried out, O wretch, what compelled thee to do this?—for - her dowry is my solace. It is necessary for kings, for procurators under them, for those that covet pre-eminence and - rule over cities, that they should heap up treasure; they - are forced through ambition, pride, and vain-glory to make - feasts, to gratify friends, to maintain a retinue, to send - presents, to feed armies, to purchase gladiators. But thou - hast so much business lying upon thy hand, tormentest - thyself, tumblest up and down, and all this while livest - the life of a snail in thy shell through parsimony, and - endurest all hardships, receiving no advantage at all; just - like the bath-keeper's ass, that carries the wood and fuel - for the fires and is always filled with the smoke and ashes - of the stove, but itself is neither bathed nor warmed, - washed nor cleansed there.

- - -

I have said enough of this sort of covetousness, which - makes a man live the life of an ass or ant. But there is - another sort of it which is more savage, that calumniates - and gets inheritance by bad arts, that pries into other - men's affairs, that is full of thoughtfulness and cares, - counting how many of their friends are yet alive, and - after all enjoying nothing of what by all these arts has - been heaped up.

-

As therefore we have a greater aversion and hatred - against vipers, poisonous flies, and spiders than against - bears and lions, because they kill and destroy men, but - serve themselves no farther of their carcasses, which they - - - - do not feed upon as those other wild beasts do; so they - that become bad and ill men through sordidness and parsimony deserve more of our abhorrence than those that - prove such by luxurious living and excess, for they deprive others of what they are neither able nor inclined to - make use of themselves. Hence it is that the luxurious, - when they are rich and well provided, give some truce to - their debaucheries; as Demosthenes said to some that - were of opinion that Demades ceased to be an ill man. - Now, says he, you see him full and glutted, like lions, - that then hunt not after prey. But as for the others, - who in the management of affairs propose no end to - themselves either of pleasure or profit, their covetous desires have no truce or cessation, they being always empty - and standing in need of all things.

- - -

But some perhaps may plead on their behalf, that - these men keep and hoard up their wealth for their children and heirs,—to whom they part with nothing whilst - they are alive; but, like those mice that live in mines and - pick up and eat the golden sands and ore, you cannot - come by any of that gold, till you anatomize them to find - it after they are dead. But to what end, I pray, would - they leave such a deal of money and a great estate to - their children and heirs? That they forsooth may preserve it also for others, and those others in like manner - shall hand it down to their children (just like those - earthen pipes the potters make for a water-course, which - retain none of the water themselves, but one pipe only - conveys it to the next), till some informing false accuser or - tyrant appears and cuts off, this keeper in trust, and when - his breath is stopped, derives and diverts the course of - his wealth into another channel; or, as they say, till some - one that is the most wicked of the race devours and consumes all that those who went before him had preserved. - For not only, as Euripides says, - - - - - - Children from slaves derived and baser blood - - Prove prodigal and lewd, none come to good; - - -

-

but it is as true of the children of the parsimonious; as - Diogenes wittily abused this sort of men, when he said - that it was better to be a certain Megarian's ram than his - son. For, under the pretence of training them up and instructing them, they undo and pervert them, implanting in - them their own love of money and meanness of spirit, and - erecting as it were a fortress for the securing their inheritance in the minds of their heirs.

-

For the instructions and lessons they give them are such - as these: Gain as much and spend as little as may be; - value yourself according to what you are worth. But certainly this is not to instruct, but to contract and sew them - up, just like a purse, the better to conceal and keep what - is put into it. The purse indeed becomes foul and musty - after money is put up in it; but the children of the covetous, before they are enriched by their parents, are replenished with covetous desires which they derive from them. - And indeed they pay them a deserved reward for their - instructions, not loving them because they shall receive a - great estate from them, but hating them because they have - it not so soon as they fain would. For being taught to - admire nothing but wealth, nor knowing any other end of - living but to get a great estate, they account the life of - their parents to be a hindrance to that of their own, and - fancy so much time is taken from their own age as is added - to theirs. Wherefore, whilst their parents are yet living, - they secretly always steal their pleasures; and what they - bestow upon their friends or spend upon their lusts, and - even what they give to their teachers, is fetched as it were - from another's estate, not from their own.

-

But when their parents are dead and they are once - possessed of their keys and seals, then their way of living - is of another fashion, and they put on another face and - - - - aspect, grave, severe, and morose. You hear no more of - their former pastimes, nor of exercises with the ball and - in wrestling, nor of the Academy or the Lyceum: but they - are wholly taken up in examining the servants, looking - over writings, in debating matters with those that receive or - owe them money. Their hurry of business and thoughtfulness will not give them leave to dine, and they are forced - to make the night their time of bathing; the gymnastic - schools in which they were educated and the water of Dirce - are neglected. If any man ask him, Will you not go and - hear the philosopher? How can I, says he, now that my - father is dead? I am not at leisure. O miserable wretch! - What has thy father left thee to be compared with what he - has taken from thee, thy leisure and thy liberty? And - yet it is not so much he that hath done it, as the wealth - that flows round thee and overpowers thee, which, like the - women Hesiod speaks of, - - - - Thee without firebrands burns, and unawares - - Resigns thee up to dotage and gray hairs, - Hesiod, Works and Days, 703. - - -

-

bringing on thy soul those cares—like untimely wrinkles - and old age—that spring from covetous desires and multiplicity of business, that shrivel up all thy vigor and - gayety, all sense of honor, all kindness and humanity - within thee.

- - -

But some will say, Do you not see rich men live - splendidly and spend high? To whom we answer: Dost - thou not hear what Aristotle says, that some there are that - do not use wealth, and some that abuse it? For neither - sort do what is fit and becoming; but what the one sort - possess does neither advantage nor adorn them, and what - the other sort have does both hurt and dishonor them.

-

But let us further consider, What is the use of riches, - for which men so much admire theme? Is it the enjoyment of what suffices nature? Alas! in this respect the - - - - wealthy have no advantage of those that are of a meaner - fortune; but wealth (as Theophrastus says) is really no - wealth and need not be coveted, if Callias, the richest man - of Athens, and Ismenias, the wealthiest of Thebes, made - use but of the same things that Socrates and Epaminondas - did. For as Agathon sent away the music from the room - where he feasted to the women's apartment, contenting - himself with the discourses of his guests, so you would - reject and send away the purple beds and the high prized - tables and all other superfluous things, should you see that - the rich make use of the same things with the poor.

-

I do not mean thou shouldst presently - - - - Hang up the rudder in the smoke at ease, - - And let the mules' and oxen's labor cease; - Hesiod, Works and Days, 45. - - -

-

but much rather the impertinent labor of goldsmiths, turners, perfumers, and cooks, when thou resolvest wisely and - soberly to banish all useless things.

-

But if the things that suffice nature lie in common - among those that have and those that want riches,—if - rich men pride themselves only in things superfluous, and - thou art ready to praise Scopas of Thessaly, who, when one - begged somewhat of him he had in his house, as a superfluous thing he had no use for, made answer, But we rich - men count our felicity and happiness to lie in these superfluities, and not in those necessary things,—if your case - be thus, have a care you do not seem like one that magnifies and prefers a pomp and public show at a festival - before life itself.

-

Our country's feast of Bacchus was in old time celebrated in a more homely manner, though with great mirth - and jollity. One carried in procession a vessel of wine and - a branch of a vine, afterwards followed one leading a goat, - another followed him bearing a basket of dried figs, and - after all came a phallus. But all these are now despised - - - - and out of date, the procession being made with golden - vessels and costly garments, driving of chariots and persons - in masquerade. And just thus the things that are necessary and useful in riches are swallowed up by those that - are unprofitable and superfluous.

- - -

The most of us commit the mistake of Telemachus. - For he through inexperience, or rather want of good taste, - when he saw Nestor's house furnished with beds and tables, - garments and carpets, and well stored with sweet and - pleasant wine, did not look upon him as so happy a man - in being thus well provided with things necessary and - useful; but when he beheld the ivory, gold, and amber - in Menelaus's house, he cried out in amazement:— - - - - Such, and not nobler, in the realms above, - - My wonder dictates is the dome of Jove. - Odyss. IV. 74. - - -

-

Whereas Socrates or Diogenes would have said rather:— - - - - What vain, vexatious, useless things I've seen, - - And good for nothing but to move one's spleen. - - -

-

Thou fool, what is it thou sayest? When thou oughtest to - have stripped thy wife of her purple and gaudy attire, that - she might cease to live luxuriously and to run mad after - strangers and their fashions, instead of this, dost thou - adorn and beautify thy house, that it may appear like a - theatre or a stage to all comers?

- - -

The happiness riches pretend to is such that it depends upon spectators and witnesses; else it would signify - nothing at all. But it is quite otherwise when we consider - temperance or philosophy, or such knowledge of the Gods - as is requisite. For these, though unknown to all other - mortals, communicate a peculiar light and great splendor - within the soul, and cause a joy that dwells with it as an - inmate, whilst it enjoys the chiefest good, though neither - Gods nor men may be privy to it. Such a thing is truth, virtue, or the beauty of geometrical and astrological sciences; - - - - and do riches, with their bravery and necklaces and all that - gaudery that pleases girls, deserve to be compared with any - of these? When nobody observes and looks on, riches are - truly blind and deprived of light. For if a rich man makes - a meal with his wife or familiars alone, he makes no stir - about magnificent tables to eat on or golden cups to drink - in, but uses those that come next to hand; and his wife, - without any gold or purple to adorn her, presents herself - in a plain dress. But when he makes a feast,—that is, - when the pomp and theatre is to be fitted and prepared, - and the scene of riches is to enter,— - - - - Then from the ships, with costly goods full fraught, - - The trevets and the caldrons straight are brought; - See II. XXIII. 259. - - -

-

then they provide lamps, and much ado is made about the - drinking-cups, they put the cup-bearers into a new dress, - they bring forth whatever is made of gold and silver or set - with precious stones, thus plainly declaring that they would - be looked upon by all for rich men. But even though he - should eat his meal alone, he wants hilarity of mind and - that contentment which alone makes a feast.

- - - - \ No newline at end of file diff --git a/data/tlg0007/tlg103/tlg0007.tlg103.perseus-eng2.xml b/data/tlg0007/tlg103/tlg0007.tlg103.perseus-eng2.xml index ff36262a0..4d5258a80 100755 --- a/data/tlg0007/tlg103/tlg0007.tlg103.perseus-eng2.xml +++ b/data/tlg0007/tlg103/tlg0007.tlg103.perseus-eng2.xml @@ -16,6 +16,8 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt + Michael Konieczny The National Endowment for the Humanities @@ -32,7 +34,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Plutarch's Morals. Translated from the Greek by several hands. Corrected and revised by - William W. Goodwin, PH. D. + William W. Goodwin, Ph. D. Boston @@ -75,483 +77,28 @@ schematypens="http://relaxng.org/ns/structure/1.0"?>
Of the love of wealth. -
-

HIPPOMACHUS, a master of the exercises, when some - were commending a tall man that had long hands as one - that promised fair to be good at fisticuffs, replied, A fit man - indeed, if the victor's laurel were to be hanged up aloft, - and should be his that could best reach it and take it down. - We may say the same to those that esteem so extravagantly - and repute it so great a felicity to possess fair fields, stately - mansion-houses, and a great deal of money lying by them, - —that they were in the right, if happiness were to be - bought and sold. You may see indeed many-persons that - choose rather to be rich and at the same time very miserable, than to part with their money and become happy. - But, alas! indolency and repose of spirit, magnanimity, - constancy, resolution, and contentment of mind,—these - are not a money-purchase. Being wealthy is not despising - wealth; nor is possessing things superfluous the same as - not needing things superfluous.

-
-
-

From what other evils then can riches free us, if they - deliver us not even from an inordinate desire of them? It - is true, indeed, that by drinking men allay their thirst after - drink, and by eating they satisfy their longings after food; - and he that said, - - - Bestow a coat, of your good will, - - On poor Hipponax cold and chill - - -

-

if more clothes had been heaped on than he needed, - would have thrown them off, as being ill at ease. But the - - - - love of money is not abated by having silver and gold; - neither do covetous desires cease by possessing still more. - But one may say to wealth, as to an insolent quack, - Thy physic's nought, and makes my illness worse. -

-

When this distemper seizes a man that wants only bread - and a house to put his head in, ordinary raiment and such - victuals as come first to hand, it fills him with eager desires - after gold and silver, ivory and emeralds, hounds and - horses; thus taking off the appetite, and carrying it from - things that are necessary after things that are troublesome - and unusual, hard to come by, and unprofitable when obtained. For no man is poor as to what nature requires - and what suffices it; no man takes up money on use to - buy meal or cheese, bread or olives; but you may see one - man run into debt for the purchase of a sumptuous house, - another for an adjoining olive-yard, another for corn-fields - or vineyards, another for Galatian mules, and another by a - vain expense, - - - For horses fitly paired, with prancing feet - - To draw the empty chariots through the street, - Il. XV. 453. - - -

-

has been plunged over head and ears into contracts and - use-money, pawns and mortgages. Moreover, as they that - use to drink after they have quenched their thirst, and - to eat after their hunger is satisfied, vomit up even what - they took when they were athirst or hungry; so they - that covet things useless and superfluous, enjoy not even - those that are necessary. This is the character of these - men.

-
-
-

As for those that spend nothing although they possess - much, and yet are always craving more, they may still more - increase our wonder at their folly, especially when one calls - to mind that of Aristippus, who was wont to say, that when - a man eats and drinks liberally and yet is never the nearer - - - - being filled, he presently goes to the physician and enquires what is his disease and his indisposition and how - he may get rid of it; but if one that has five beds desires - ten, and having ten tables is for purchasing as many more, - and having land and money in good store is not at all filled, - but still is bent, even breaking his natural rest, upon getting more, and when he has never so much never has - enough, this man thinks he has no need of a physician to - cure him and to show him from what cause his distemper - arises. Indeed, when a man is athirst that hath not drunk - at all, we expect that upon his drinking his thirstiness - should cease; but as for him that drinks and drinks and - so goes on without giving over, we do not think such a one - needs further repletion, but evacuation; and we advise him - by all means to vomit, as knowing that his trouble proceeds not from the want of any thing, but from some sharp - humor or preternatural heat that is within him.

-

Among those persons, therefore, that are for increasing - their substance and getting more, he that is poor and indigent may perhaps give over his cares when he has got a - house or found a treasure, or, by a friend's help, has paid - his debts and his creditors have discharged him. But as - for him that, having more than enough, yet still desires to - have, more, it is not gold nor silver, not horses, sheep, or - oxen, that can cure him of this disease, but he needs evacuation and purgation. For his distemper is not penury - and want, but an insatiable desire and thirst after riches, - proceeding from a depraved and inconsiderate judgment of - things, which if it be not plucked out of men's minds, like - a thing twisting across and contracting them, they will - always be in want of superfluities, that is, be craving things - they have no need of.

-
-
-

When a physician visits a patient that has thrown - himself upon his bed and lies there groaning and refusing - to eat, he feels his pulse and asks him some questions; - - - - and finding that he is not at all feverish, he tells him it - is his mind that is distempered, and goes his way. When - we see therefore a man pining away for more means and - sighing sadly at any expenses, forbearing no sordid or - painful course that brings him gain, when yet he hath - houses and lands, herds and slaves, and clothes enough, - what shall we call this man's disease but poverty of mind? - For as for want of money, one friend, as Menander says, - by being a benefactor to him can cure it; but as to this - other of the mind, all a man's friends, living or dead, cannot satisfy it. It was therefore a good saying of Solon - concerning such persons: - - - Those men that after wealth aspire - - Set no fixed bounds to their desire. - - -

-

To those indeed that are wise, the riches that Nature - requires are limited, and confined within the compass of - their rear needs, as within a circle drawn from a centre - at a certain distance.

-

There is also this particular mischief in the love of - wealth, that this desire hinders and opposes its own satisfaction, which other desires do procure. For no man - abstains from a good morsel because he loves dainties, - nor from wine because he thirsts after wine, as these men - abstain from using money because they love money. Does - it not look like madness and a piteous distemper, for a - man not to make use of a garment because he shakes with - cold, to refuse to eat bread because he is ready to famish - with hunger, and not to use wealth because he is greedy - of getting it? This is the evil case that Thrasonides describes: I have such a thing within by me, I have it in - my power, and I will this thing (like those that are madly - in love), but I do it not. When I have locked and sealed - up all, or have told out so much to the usurers and tradesmen, I scrape together and hunt after more; I quarrel - - - - and contend with the servants, the ploughmen and debtors. O Apollo, hast thou ever seen a more wretched man, - or any lover more miserable? -

-
-
-

Sophocles being asked by one whether he was able - yet to company with a woman; Heavens defend, said he, - I have got my liberty, and by means of my old age have - escaped those mad and furious masters. For it is very fit - and becoming that, when our pleasures leave us, those - desires should do so too, which, as Alcaeus says, - - - 'Twas never any man's good hap - - Nor woman's wholly to escape. - - -

-

But it is otherwise in the love of wealth, which, like a - hard and severe mistress, compels us to get what it forbids us to enjoy, and excites an appetite but denies the - pleasure of its gratification. Stratonicus wittily abused - the Rhodians for their profuseness, when he said that they - builded their houses as if they were immortal, but provided for their tables as if they were to live but a little - while. So covetous men seem to be profuse by what they - possess, when they are sordid wretches if you consider - what they use and enjoy; for they endure labor, but taste - no pleasure.

-

Demades once came to Phocion's house and surprised - him as he was at dinner; and when he saw his frugal - and slender diet, I much wonder, Phocion, says he, that - you should manage state affairs, and can dine as you do. - For this orator himself pleaded causes and harangued the - people only for his gut; and looking upon Athens as affording too little a supply for his luxury, he fetched his - provisions from Macedonia. For which cause Antipater, - seeing him when he was an old man, compared him to a - sacrifice when all was over and there remained nothing of - the beast but only the tongue and the stomach. But who - would not wonder at thee, O wretched man, who, being - able to live as thou dost,—so sordidly, so unlike a man, - - - - bestowing nothing on anybody, being currish to thy - friends, and without any ambition to serve the public,— - yet afflictest thyself and watchest whole nights, hirest out - thy labors, liest at catch for inheritances, crouchest to - every one, when thou art so well provided by thy sordid - parsimony to live at ease?

-

It is reported of a certain Byzantine, that, surprising a - whoremaster with his wife that was very hard-favored, he - cried out, O wretch, what compelled thee to do this?—for - her dowry is my solace. It is necessary for kings, for procurators under them, for those that covet pre-eminence and - rule over cities, that they should heap up treasure; they - are forced through ambition, pride, and vain-glory to make - feasts, to gratify friends, to maintain a retinue, to send - presents, to feed armies, to purchase gladiators. But thou - hast so much business lying upon thy hand, tormentest - thyself, tumblest up and down, and all this while livest - the life of a snail in thy shell through parsimony, and - endurest all hardships, receiving no advantage at all; just - like the bath-keeper's ass, that carries the wood and fuel - for the fires and is always filled with the smoke and ashes - of the stove, but itself is neither bathed nor warmed, - washed nor cleansed there.

-
-
-

I have said enough of this sort of covetousness, which - makes a man live the life of an ass or ant. But there is - another sort of it which is more savage, that calumniates - and gets inheritance by bad arts, that pries into other - men's affairs, that is full of thoughtfulness and cares, - counting how many of their friends are yet alive, and - after all enjoying nothing of what by all these arts has - been heaped up.

-

As therefore we have a greater aversion and hatred - against vipers, poisonous flies, and spiders than against - bears and lions, because they kill and destroy men, but - serve themselves no farther of their carcasses, which they - - - - do not feed upon as those other wild beasts do; so they - that become bad and ill men through sordidness and parsimony deserve more of our abhorrence than those that - prove such by luxurious living and excess, for they deprive others of what they are neither able nor inclined to - make use of themselves. Hence it is that the luxurious, - when they are rich and well provided, give some truce to - their debaucheries; as Demosthenes said to some that - were of opinion that Demades ceased to be an ill man. - Now, says he, you see him full and glutted, like lions, - that then hunt not after prey. But as for the others, - who in the management of affairs propose no end to - themselves either of pleasure or profit, their covetous desires have no truce or cessation, they being always empty - and standing in need of all things.

-
-
-

But some perhaps may plead on their behalf, that - these men keep and hoard up their wealth for their children and heirs,—to whom they part with nothing whilst - they are alive; but, like those mice that live in mines and - pick up and eat the golden sands and ore, you cannot - come by any of that gold, till you anatomize them to find - it after they are dead. But to what end, I pray, would - they leave such a deal of money and a great estate to - their children and heirs? That they forsooth may preserve it also for others, and those others in like manner - shall hand it down to their children (just like those - earthen pipes the potters make for a water-course, which - retain none of the water themselves, but one pipe only - conveys it to the next), till some informing false accuser or - tyrant appears and cuts off, this keeper in trust, and when - his breath is stopped, derives and diverts the course of - his wealth into another channel; or, as they say, till some - one that is the most wicked of the race devours and consumes all that those who went before him had preserved. - For not only, as Euripides says, - - - - - - Children from slaves derived and baser blood - - Prove prodigal and lewd, none come to good; - - -

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but it is as true of the children of the parsimonious; as - Diogenes wittily abused this sort of men, when he said - that it was better to be a certain Megarian's ram than his - son. For, under the pretence of training them up and instructing them, they undo and pervert them, implanting in - them their own love of money and meanness of spirit, and - erecting as it were a fortress for the securing their inheritance in the minds of their heirs.

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For the instructions and lessons they give them are such - as these: Gain as much and spend as little as may be; - value yourself according to what you are worth. But certainly this is not to instruct, but to contract and sew them - up, just like a purse, the better to conceal and keep what - is put into it. The purse indeed becomes foul and musty - after money is put up in it; but the children of the covetous, before they are enriched by their parents, are replenished with covetous desires which they derive from them. - And indeed they pay them a deserved reward for their - instructions, not loving them because they shall receive a - great estate from them, but hating them because they have - it not so soon as they fain would. For being taught to - admire nothing but wealth, nor knowing any other end of - living but to get a great estate, they account the life of - their parents to be a hindrance to that of their own, and - fancy so much time is taken from their own age as is added - to theirs. Wherefore, whilst their parents are yet living, - they secretly always steal their pleasures; and what they - bestow upon their friends or spend upon their lusts, and - even what they give to their teachers, is fetched as it were - from another's estate, not from their own.

-

But when their parents are dead and they are once - possessed of their keys and seals, then their way of living - is of another fashion, and they put on another face and - - - - aspect, grave, severe, and morose. You hear no more of - their former pastimes, nor of exercises with the ball and - in wrestling, nor of the Academy or the Lyceum: but they - are wholly taken up in examining the servants, looking - over writings, in debating matters with those that receive or - owe them money. Their hurry of business and thoughtfulness will not give them leave to dine, and they are forced - to make the night their time of bathing; the gymnastic - schools in which they were educated and the water of Dirce - are neglected. If any man ask him, Will you not go and - hear the philosopher? How can I, says he, now that my - father is dead? I am not at leisure. O miserable wretch! - What has thy father left thee to be compared with what he - has taken from thee, thy leisure and thy liberty? And - yet it is not so much he that hath done it, as the wealth - that flows round thee and overpowers thee, which, like the - women Hesiod speaks of, - - - - Thee without firebrands burns, and unawares - - Resigns thee up to dotage and gray hairs, - Hesiod, Works and Days, 703. - - -

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bringing on thy soul those cares—like untimely wrinkles - and old age—that spring from covetous desires and multiplicity of business, that shrivel up all thy vigor and - gayety, all sense of honor, all kindness and humanity - within thee.

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But some will say, Do you not see rich men live - splendidly and spend high? To whom we answer: Dost - thou not hear what Aristotle says, that some there are that - do not use wealth, and some that abuse it? For neither - sort do what is fit and becoming; but what the one sort - possess does neither advantage nor adorn them, and what - the other sort have does both hurt and dishonor them.

-

But let us further consider, What is the use of riches, - for which men so much admire theme? Is it the enjoyment of what suffices nature? Alas! in this respect the - - - - wealthy have no advantage of those that are of a meaner - fortune; but wealth (as Theophrastus says) is really no - wealth and need not be coveted, if Callias, the richest man - of Athens, and Ismenias, the wealthiest of Thebes, made - use but of the same things that Socrates and Epaminondas - did. For as Agathon sent away the music from the room - where he feasted to the women's apartment, contenting - himself with the discourses of his guests, so you would - reject and send away the purple beds and the high prized - tables and all other superfluous things, should you see that - the rich make use of the same things with the poor.

-

I do not mean thou shouldst presently - - - - Hang up the rudder in the smoke at ease, - - And let the mules' and oxen's labor cease; - Hesiod, Works and Days, 45. - - -

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but much rather the impertinent labor of goldsmiths, turners, perfumers, and cooks, when thou resolvest wisely and - soberly to banish all useless things.

-

But if the things that suffice nature lie in common - among those that have and those that want riches,—if - rich men pride themselves only in things superfluous, and - thou art ready to praise Scopas of Thessaly, who, when one - begged somewhat of him he had in his house, as a superfluous thing he had no use for, made answer, But we rich - men count our felicity and happiness to lie in these superfluities, and not in those necessary things,—if your case - be thus, have a care you do not seem like one that magnifies and prefers a pomp and public show at a festival - before life itself.

-

Our country's feast of Bacchus was in old time celebrated in a more homely manner, though with great mirth - and jollity. One carried in procession a vessel of wine and - a branch of a vine, afterwards followed one leading a goat, - another followed him bearing a basket of dried figs, and - after all came a phallus. But all these are now despised - - - - and out of date, the procession being made with golden - vessels and costly garments, driving of chariots and persons - in masquerade. And just thus the things that are necessary and useful in riches are swallowed up by those that - are unprofitable and superfluous.

-
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The most of us commit the mistake of Telemachus. - For he through inexperience, or rather want of good taste, - when he saw Nestor's house furnished with beds and tables, - garments and carpets, and well stored with sweet and - pleasant wine, did not look upon him as so happy a man - in being thus well provided with things necessary and - useful; but when he beheld the ivory, gold, and amber - in Menelaus's house, he cried out in amazement:— - - - - Such, and not nobler, in the realms above, - - My wonder dictates is the dome of Jove. - Odyss. IV. 74. - - -

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Whereas Socrates or Diogenes would have said rather:— - - - - What vain, vexatious, useless things I've seen, - - And good for nothing but to move one's spleen. - - -

-

Thou fool, what is it thou sayest? When thou oughtest to - have stripped thy wife of her purple and gaudy attire, that - she might cease to live luxuriously and to run mad after - strangers and their fashions, instead of this, dost thou - adorn and beautify thy house, that it may appear like a - theatre or a stage to all comers?

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The happiness riches pretend to is such that it depends upon spectators and witnesses; else it would signify - nothing at all. But it is quite otherwise when we consider - temperance or philosophy, or such knowledge of the Gods - as is requisite. For these, though unknown to all other - mortals, communicate a peculiar light and great splendor - within the soul, and cause a joy that dwells with it as an - inmate, whilst it enjoys the chiefest good, though neither - Gods nor men may be privy to it. Such a thing is truth, virtue, or the beauty of geometrical and astrological sciences; - - - - and do riches, with their bravery and necklaces and all that - gaudery that pleases girls, deserve to be compared with any - of these? When nobody observes and looks on, riches are - truly blind and deprived of light. For if a rich man makes - a meal with his wife or familiars alone, he makes no stir - about magnificent tables to eat on or golden cups to drink - in, but uses those that come next to hand; and his wife, - without any gold or purple to adorn her, presents herself - in a plain dress. But when he makes a feast,—that is, - when the pomp and theatre is to be fitted and prepared, - and the scene of riches is to enter,— - - - - Then from the ships, with costly goods full fraught, - - The trevets and the caldrons straight are brought; - See II. XXIII. 259. - - -

-

then they provide lamps, and much ado is made about the - drinking-cups, they put the cup-bearers into a new dress, - they bring forth whatever is made of gold and silver or set - with precious stones, thus plainly declaring that they would - be looked upon by all for rich men. But even though he - should eat his meal alone, he wants hilarity of mind and - that contentment which alone makes a feast.

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HIPPOMACHUS, a master of the exercises, when some were commending a tall man that had long hands as one that promised fair to be good at fisticuffs, replied, A fit man indeed, if the victor’s laurel were to be hanged up aloft, and should be his that could best reach it and take it down. We may say the same to those that esteem so extravagantly and repute it so great a felicity to possess fair fields, stately mansion-houses, and a great deal of money lying by them, —that they were in the right, if happiness were to be bought and sold. You may see indeed many-persons that choose rather to be rich and at the same time very miserable, than to part with their money and become happy. But, alas! indolency and repose of spirit, magnanimity, constancy, resolution, and contentment of mind,—these are not a money-purchase. Being wealthy is not despising wealth; nor is possessing things superfluous the same as not needing things superfluous.

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From what other evils then can riches free us, if they deliver us not even from an inordinate desire of them? It is true, indeed, that by drinking men allay their thirst after drink, and by eating they satisfy their longings after food; and he that said, Bestow a coat, of your good will, On poor Hipponax cold and chill if more clothes had been heaped on than he needed, would have thrown them off, as being ill at ease. But the love of money is not abated by having silver and gold; neither do covetous desires cease by possessing still more. But one may say to wealth, as to an insolent quack, Thy physic’s nought, and makes my illness worse. When this distemper seizes a man that wants only bread and a house to put his head in, ordinary raiment and such victuals as come first to hand, it fills him with eager desires after gold and silver, ivory and emeralds, hounds and horses; thus taking off the appetite, and carrying it from things that are necessary after things that are troublesome and unusual, hard to come by, and unprofitable when obtained. For no man is poor as to what nature requires and what suffices it; no man takes up money on use to buy meal or cheese, bread or olives; but you may see one man run into debt for the purchase of a sumptuous house, another for an adjoining olive-yard, another for corn-fields or vineyards, another for Galatian mules, and another by a vain expense, For horses fitly paired, with prancing feet To draw the empty chariots through the street,Il. XV. 453. has been plunged over head and ears into contracts and use-money, pawns and mortgages. Moreover, as they that use to drink after they have quenched their thirst, and to eat after their hunger is satisfied, vomit up even what they took when they were athirst or hungry; so they that covet things useless and superfluous, enjoy not even those that are necessary. This is the character of these men.

+

As for those that spend nothing although they possess much, and yet are always craving more, they may still more increase our wonder at their folly, especially when one calls to mind that of Aristippus, who was wont to say, that when a man eats and drinks liberally and yet is never the nearer being filled, he presently goes to the physician and enquires what is his disease and his indisposition and how he may get rid of it; but if one that has five beds desires ten, and having ten tables is for purchasing as many more, and having land and money in good store is not at all filled, but still is bent, even breaking his natural rest, upon getting more, and when he has never so much never has enough, this man thinks he has no need of a physician to cure him and to show him from what cause his distemper arises. Indeed, when a man is athirst that hath not drunk at all, we expect that upon his drinking his thirstiness should cease; but as for him that drinks and drinks and so goes on without giving over, we do not think such a one needs further repletion, but evacuation; and we advise him by all means to vomit, as knowing that his trouble proceeds not from the want of any thing, but from some sharp humor or preternatural heat that is within him.

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Among those persons, therefore, that are for increasing their substance and getting more, he that is poor and indigent may perhaps give over his cares when he has got a house or found a treasure, or, by a friend’s help, has paid his debts and his creditors have discharged him. But as for him that, having more than enough, yet still desires to have, more, it is not gold nor silver, not horses, sheep, or oxen, that can cure him of this disease, but he needs evacuation and purgation. For his distemper is not penury and want, but an insatiable desire and thirst after riches, proceeding from a depraved and inconsiderate judgment of things, which if it be not plucked out of men’s minds, like a thing twisting across and contracting them, they will always be in want of superfluities, that is, be craving things they have no need of.

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When a physician visits a patient that has thrown himself upon his bed and lies there groaning and refusing to eat, he feels his pulse and asks him some questions; and finding that he is not at all feverish, he tells him it is his mind that is distempered, and goes his way. When we see therefore a man pining away for more means and sighing sadly at any expenses, forbearing no sordid or painful course that brings him gain, when yet he hath houses and lands, herds and slaves, and clothes enough, what shall we call this man’s disease but poverty of mind? For as for want of money, one friend, as Menander says, by being a benefactor to him can cure it; but as to this other of the mind, all a man’s friends, living or dead, cannot satisfy it. It was therefore a good saying of Solon concerning such persons: Those men that after wealth aspire Set no fixed bounds to their desire. To those indeed that are wise, the riches that Nature requires are limited, and confined within the compass of their rear needs, as within a circle drawn from a centre at a certain distance.

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There is also this particular mischief in the love of wealth, that this desire hinders and opposes its own satisfaction, which other desires do procure. For no man abstains from a good morsel because he loves dainties, nor from wine because he thirsts after wine, as these men abstain from using money because they love money. Does it not look like madness and a piteous distemper, for a man not to make use of a garment because he shakes with cold, to refuse to eat bread because he is ready to famish with hunger, and not to use wealth because he is greedy of getting it? This is the evil case that Thrasonides describes: I have such a thing within by me, I have it in my power, and I will this thing (like those that are madly in love), but I do it not. When I have locked and sealed up all, or have told out so much to the usurers and tradesmen, I scrape together and hunt after more; I quarrel and contend with the servants, the ploughmen and debtors. O Apollo, hast thou ever seen a more wretched man, or any lover more miserable?

+

Sophocles being asked by one whether he was able yet to company with a woman; Heavens defend, said he, I have got my liberty, and by means of my old age have escaped those mad and furious masters. For it is very fit and becoming that, when our pleasures leave us, those desires should do so too, which, as Alcaeus says, ’Twas never any man’s good hap Nor woman’s wholly to escape.

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But it is otherwise in the love of wealth, which, like a hard and severe mistress, compels us to get what it forbids us to enjoy, and excites an appetite but denies the pleasure of its gratification. Stratonicus wittily abused the Rhodians for their profuseness, when he said that they builded their houses as if they were immortal, but provided for their tables as if they were to live but a little while. So covetous men seem to be profuse by what they possess, when they are sordid wretches if you consider what they use and enjoy; for they endure labor, but taste no pleasure.

+

Demades once came to Phocion’s house and surprised him as he was at dinner; and when he saw his frugal and slender diet, I much wonder, Phocion, says he, that you should manage state affairs, and can dine as you do. For this orator himself pleaded causes and harangued the people only for his gut; and looking upon Athens as affording too little a supply for his luxury, he fetched his provisions from Macedonia. For which cause Antipater, seeing him when he was an old man, compared him to a sacrifice when all was over and there remained nothing of the beast but only the tongue and the stomach. But who would not wonder at thee, O wretched man, who, being able to live as thou dost,—so sordidly, so unlike a man, bestowing nothing on anybody, being currish to thy friends, and without any ambition to serve the public,— yet afflictest thyself and watchest whole nights, hirest out thy labors, liest at catch for inheritances, crouchest to every one, when thou art so well provided by thy sordid parsimony to live at ease?

+

It is reported of a certain Byzantine, that, surprising a whoremaster with his wife that was very hard-favored, he cried out, O wretch, what compelled thee to do this?—for her dowry is my solace. It is necessary for kings, for procurators under them, for those that covet pre-eminence and rule over cities, that they should heap up treasure; they are forced through ambition, pride, and vain-glory to make feasts, to gratify friends, to maintain a retinue, to send presents, to feed armies, to purchase gladiators. But thou hast so much business lying upon thy hand, tormentest thyself, tumblest up and down, and all this while livest the life of a snail in thy shell through parsimony, and endurest all hardships, receiving no advantage at all; just like the bath-keeper’s ass, that carries the wood and fuel for the fires and is always filled with the smoke and ashes of the stove, but itself is neither bathed nor warmed, washed nor cleansed there.

+

I have said enough of this sort of covetousness, which makes a man live the life of an ass or ant. But there is another sort of it which is more savage, that calumniates and gets inheritance by bad arts, that pries into other men’s affairs, that is full of thoughtfulness and cares, counting how many of their friends are yet alive, and after all enjoying nothing of what by all these arts has been heaped up.

+

As therefore we have a greater aversion and hatred against vipers, poisonous flies, and spiders than against bears and lions, because they kill and destroy men, but serve themselves no farther of their carcasses, which they do not feed upon as those other wild beasts do; so they that become bad and ill men through sordidness and parsimony deserve more of our abhorrence than those that prove such by luxurious living and excess, for they deprive others of what they are neither able nor inclined to make use of themselves. Hence it is that the luxurious, when they are rich and well provided, give some truce to their debaucheries; as Demosthenes said to some that were of opinion that Demades ceased to be an ill man. Now, says he, you see him full and glutted, like lions, that then hunt not after prey. But as for the others, who in the management of affairs propose no end to themselves either of pleasure or profit, their covetous desires have no truce or cessation, they being always empty and standing in need of all things.

+

But some perhaps may plead on their behalf, that these men keep and hoard up their wealth for their children and heirs,—to whom they part with nothing whilst they are alive; but, like those mice that live in mines and pick up and eat the golden sands and ore, you cannot come by any of that gold, till you anatomize them to find it after they are dead. But to what end, I pray, would they leave such a deal of money and a great estate to their children and heirs? That they forsooth may preserve it also for others, and those others in like manner shall hand it down to their children (just like those earthen pipes the potters make for a water-course, which retain none of the water themselves, but one pipe only conveys it to the next), till some informing false accuser or tyrant appears and cuts off, this keeper in trust, and when his breath is stopped, derives and diverts the course of his wealth into another channel; or, as they say, till some one that is the most wicked of the race devours and consumes all that those who went before him had preserved. For not only, as Euripides says, Children from slaves derived and baser blood Prove prodigal and lewd, none come to good; but it is as true of the children of the parsimonious; as Diogenes wittily abused this sort of men, when he said that it was better to be a certain Megarian’s ram than his son. For, under the pretence of training them up and instructing them, they undo and pervert them, implanting in them their own love of money and meanness of spirit, and erecting as it were a fortress for the securing their inheritance in the minds of their heirs.

+

For the instructions and lessons they give them are such as these: Gain as much and spend as little as may be; value yourself according to what you are worth. But certainly this is not to instruct, but to contract and sew them up, just like a purse, the better to conceal and keep what is put into it. The purse indeed becomes foul and musty after money is put up in it; but the children of the covetous, before they are enriched by their parents, are replenished with covetous desires which they derive from them. And indeed they pay them a deserved reward for their instructions, not loving them because they shall receive a great estate from them, but hating them because they have it not so soon as they fain would. For being taught to admire nothing but wealth, nor knowing any other end of living but to get a great estate, they account the life of their parents to be a hindrance to that of their own, and fancy so much time is taken from their own age as is added to theirs. Wherefore, whilst their parents are yet living, they secretly always steal their pleasures; and what they bestow upon their friends or spend upon their lusts, and even what they give to their teachers, is fetched as it were from another’s estate, not from their own.

+

But when their parents are dead and they are once possessed of their keys and seals, then their way of living is of another fashion, and they put on another face and aspect, grave, severe, and morose. You hear no more of their former pastimes, nor of exercises with the ball and in wrestling, nor of the Academy or the Lyceum: but they are wholly taken up in examining the servants, looking over writings, in debating matters with those that receive or owe them money. Their hurry of business and thoughtfulness will not give them leave to dine, and they are forced to make the night their time of bathing; the gymnastic schools in which they were educated and the water of Dirce are neglected. If any man ask him, Will you not go and hear the philosopher? How can I, says he, now that my father is dead? I am not at leisure. O miserable wretch! What has thy father left thee to be compared with what he has taken from thee, thy leisure and thy liberty? And yet it is not so much he that hath done it, as the wealth that flows round thee and overpowers thee, which, like the women Hesiod speaks of, Thee without firebrands burns, and unawares Resigns thee up to dotage and gray hairs,Hesiod, Works and Days, 703. bringing on thy soul those cares—like untimely wrinkles and old age—that spring from covetous desires and multiplicity of business, that shrivel up all thy vigor and gayety, all sense of honor, all kindness and humanity within thee.

+

But some will say, Do you not see rich men live splendidly and spend high? To whom we answer: Dost thou not hear what Aristotle says, that some there are that do not use wealth, and some that abuse it? For neither sort do what is fit and becoming; but what the one sort possess does neither advantage nor adorn them, and what the other sort have does both hurt and dishonor them.

+

But let us further consider, What is the use of riches, for which men so much admire theme? Is it the enjoyment of what suffices nature? Alas! in this respect the wealthy have no advantage of those that are of a meaner fortune; but wealth (as Theophrastus says) is really no wealth and need not be coveted, if Callias, the richest man of Athens, and Ismenias, the wealthiest of Thebes, made use but of the same things that Socrates and Epaminondas did. For as Agathon sent away the music from the room where he feasted to the women’s apartment, contenting himself with the discourses of his guests, so you would reject and send away the purple beds and the high prized tables and all other superfluous things, should you see that the rich make use of the same things with the poor.

+

I do not mean thou shouldst presently Hang up the rudder in the smoke at ease, And let the mules’ and oxen’s labor cease;Hesiod, Works and Days, 45. but much rather the impertinent labor of goldsmiths, turners, perfumers, and cooks, when thou resolvest wisely and soberly to banish all useless things.

+

But if the things that suffice nature lie in common among those that have and those that want riches,—if rich men pride themselves only in things superfluous, and thou art ready to praise Scopas of Thessaly, who, when one begged somewhat of him he had in his house, as a superfluous thing he had no use for, made answer, But we rich men count our felicity and happiness to lie in these superfluities, and not in those necessary things,—if your case be thus, have a care you do not seem like one that magnifies and prefers a pomp and public show at a festival before life itself.

+

Our country’s feast of Bacchus was in old time celebrated in a more homely manner, though with great mirth and jollity. One carried in procession a vessel of wine and a branch of a vine, afterwards followed one leading a goat, another followed him bearing a basket of dried figs, and after all came a phallus. But all these are now despised and out of date, the procession being made with golden vessels and costly garments, driving of chariots and persons in masquerade. And just thus the things that are necessary and useful in riches are swallowed up by those that are unprofitable and superfluous.

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The most of us commit the mistake of Telemachus. For he through inexperience, or rather want of good taste, when he saw Nestor’s house furnished with beds and tables, garments and carpets, and well stored with sweet and pleasant wine, did not look upon him as so happy a man in being thus well provided with things necessary and useful; but when he beheld the ivory, gold, and amber in Menelaus’s house, he cried out in amazement:— Such, and not nobler, in the realms above, My wonder dictates is the dome of Jove.Odyss. IV. 74. Whereas Socrates or Diogenes would have said rather:— What vain, vexatious, useless things I’ve seen, And good for nothing but to move one’s spleen. Thou fool, what is it thou sayest? When thou oughtest to have stripped thy wife of her purple and gaudy attire, that she might cease to live luxuriously and to run mad after strangers and their fashions, instead of this, dost thou adorn and beautify thy house, that it may appear like a theatre or a stage to all comers?

+

The happiness riches pretend to is such that it depends upon spectators and witnesses; else it would signify nothing at all. But it is quite otherwise when we consider temperance or philosophy, or such knowledge of the Gods as is requisite. For these, though unknown to all other mortals, communicate a peculiar light and great splendor within the soul, and cause a joy that dwells with it as an inmate, whilst it enjoys the chiefest good, though neither Gods nor men may be privy to it. Such a thing is truth, virtue, or the beauty of geometrical and astrological sciences; and do riches, with their bravery and necklaces and all that gaudery that pleases girls, deserve to be compared with any of these? When nobody observes and looks on, riches are truly blind and deprived of light. For if a rich man makes a meal with his wife or familiars alone, he makes no stir about magnificent tables to eat on or golden cups to drink in, but uses those that come next to hand; and his wife, without any gold or purple to adorn her, presents herself in a plain dress. But when he makes a feast,—that is, when the pomp and theatre is to be fitted and prepared, and the scene of riches is to enter,— Then from the ships, with costly goods full fraught, The trevets and the caldrons straight are brought;See II. XXIII. 259. then they provide lamps, and much ado is made about the drinking-cups, they put the cup-bearers into a new dress, they bring forth whatever is made of gold and silver or set with precious stones, thus plainly declaring that they would be looked upon by all for rich men. But even though he should eat his meal alone, he wants hilarity of mind and that contentment which alone makes a feast.

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optical character recognition

- - - - - - - - - - - -Greek -English - - - - -5/10 - -RS - - -tagged and parsed - - - - - - - - -

Ἱππόμαχος ὁ ἀλείπτης , ἐπαινούντων τινῶν - ἄνθρωπον εὐμήκη καὶ μακρὰς ἔχοντα χεῖρας - ὡς πυκτικόν, “εἴπερ” ἔφη “καθελεῖν ἔδει τὸν στέφανον - κρεμάμενον” τοῦτʼ ἔστιν εἰπεῖν πρὸς τοὺς τὰ καλὰ - χωρία καὶ τὰς μεγάλας οἰκίας καὶ τὸ πολὺ ἀργύριον - ὑπερεκπεπληγμένους καὶ μακαρίζοντας, “εἴ γʼ ἔδει πωλουμένην πρίασθαι τὴν - εὐδαιμονίαν” καίτοι πολλοὺς ἂν εἴποι τις, ὅτι μᾶλλον ἐθέλουσι - πλουτεῖν καὶ κακοδαιμονοῦντες μακάριοι γενέσθαι δόντες - ἀργύριον, ἀλλʼ οὐκ ἔστι γε χρημάτων ὤνιον ἀλυπία, - μεγαλοφροσύνη, εὐστάθεια, θαρραλεότης, αὐτάρκεια· τῷ πλουτεῖν οὐκ ἔνεστι - τὸ πλούτου καταφρονεῖν οὐδὲ τῷ τὰ περιττὰ κεκτῆσθαι τὸ μὴ δεῖσθαι τῶν - περιττῶν. - -

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τίνος οὖν ἀπαλλάττει τῶν ἄλλων κακῶν ὁ πλοῦτος, εἰ μηδὲ φιλοπλουτίας; - ἀλλὰ ποτῷ μὲν ἔσβεσαν τὴν τοῦ ποτοῦ ὄρεξιν καὶ τροφὴ τὴν τῆς τροφῆς - ἐπιθυμίαν ἠκέσαντο· κἀκεῖνος ὁ λέγων δὸς χλαῖναν - Ἱππώνακτι, κάρτα γὰρ ῥιγῶ ,ʼ -cf. Bergk. 2 p. 469 - πλειόνων ἐπιφερομένων δυσανασχετεῖ καὶ - διωθεῖται· φιλαργυρίαν δʼ οὐ σβέννυσιν ἀργύριον οὐδὲ χρυσίον οὐδὲ πλεονεξία παύεται κτωμένη τὸ πλέον. ἀλλʼ ἔστιν - εἰπεῖν πρὸς τὸν πλοῦτον ὥσπερ -ὥσπερ] i. e. ὥσπερ πρὸς - ἰατρὸν ἀλαζόνα τὸ - φάρμακόν σου τὴν νόσον μείζω ποιεῖ· Kock 3 p. 494 - - - ἄρτου δεομένους καὶ - οἴκου καὶ σκέπης μετρίας καὶ τοῦ τυχόντος ὄψου παραλαβὼν ἐμπέπληκεν - ἐπιθυμίας χρυσοῦ καὶ ἀργύρου καὶ ἐλέφαντος καὶ σμαράγδων καὶ κυνῶν καὶ - ἵππων, εἰς χαλεπὰ καὶ σπάνια καὶ δυσπόριστα καὶ ἄχρηστα μεταθεὶς ἐκ τῶν - ἀναγκαίων - τὴν ὄρεξιν. ἐπεὶ τῶν γʼ - ἀρκούντων οὐδεὶς πένης ἐστίν· οὐδὲ δεδάνεισται πώποτʼ ἄνθρωπος - ἀργύριον, ἵνʼ ἄλφιτα πρίηται ἢ τυρὸν ἢ ἄρτον ἢ ἐλαίας· ἀλλὰ τὸν - μὲν οἰκία πολυτελὴς χρεωφειλέτην - πεποίηκε, τὸν δʼ ὁμοροῦν ἐλαιόφυτον, τὸν δὲ σιτῶνες - ἀμπελῶνες, ἄλλον ἡμίονοι Γαλατικαὶ , ἄλλον ἵπποι - ζυγοφόροι κείνʼ ὄχεα κροτέοντες -Hom. O 453 ἐνσεσείκασιν - εἰς βάραθρον συμβολαίων καὶ τόκων καὶ ὑποθηκῶν. εἶθʼ ὥσπερ οἱ πίνοντες - μετὰ τὸ μὴ - διψῆν ἢ ἐσθίοντες μετὰ τὸ μὴ - πεινῆν καὶ ὅσα διψῶντες ἢ πεινῶντες ἔλαβον προσεξεμοῦσιν, οὕτως οἱ τῶν - ἀχρήστων ἐφιέμενοι καὶ περιττῶν οὐδὲ τῶν ἀναγκαίων κρατοῦσιν. οὗτοι - μὲν οὖν τοιοῦτοι.

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τοὺς δὲ μηδὲν ἀποβάλλοντας ἔχοντας δὲ πολλὰ - πλειόνων δʼ ἀεὶ δεομένους ἔτι μᾶλλον θαυμάσειεν ἄν τις τοῦ - Ἀριστίππου μεμνημένος ἐκεῖνος γὰρ - εἰώθει λέγειν, ὅτι - πολλὰ μέν τις ἐσθίων πολλὰ δὲ πίνων πληρούμενος δὲ μηδέποτε, πρὸς τοὺς - ἰατροὺς βαδίζει καὶ πυνθάνεται τί τὸ πάθος καί τίς ἡ διάθεσις καὶ πῶς - ἂν ἀπαλλαγείη· εἰ δέ τις ἔχων πέντε - κλίνας - δέκα ζητεῖ, καὶ κεκτημένος δέκα τραπέζας ἑτέρας συνωνεῖται τοσαύτας, καὶ - χωρίων πολλῶν παρόντων καὶ ἀργυρίου, οὐ γίγνεται μεστὸς ἀλλʼ ἐπʼ ἄλλα - συντέταται καὶ ἀγρυπνεῖ καὶ ἀπλήρωτός ἐστι. πάντων, οὗτος οὐκ οἴεται - δεῖσθαι τοῦ θεραπεύσοντος - καὶ δείξοντος ἀφʼ - ἧς αἰτίας τοῦτο πέπονθε. καίτοι τῶν διψώντων τὸν μὲν οὐ πεπωκότα - προσδοκήσειεν ἄν τις ἀπαλλαγήσεσθαι πιόντα τοῦ - διψῆν, τὸν δὲ πίνοντα συνεχῶς καὶ μὴ - παυόμενον οὐ πληρώσεως ἀλλὰ καθάρσεως οἰόμεθα δεῖσθαι· - καὶ κελεύομεν ἐμεῖν, ὡς οὐχ ὑπʼ ἐνδείας - ὀχλούμενον ἀλλά τινος δριμύτητος ἢ θερμότητος αὐτῷ παρὰ φύσιν ἐνούσης· - οὐκοῦν καὶ τῶν ποριζόντων -ποριζόντων] ποριζομένων R. paulo post p. 358 lin. 7 recte dicitur τω-ι πορισμῷ προστετηκότα - ὁ μὲν ἐνδεὴς· καὶ ἄπορος παύσεται ἴσως - ἑστίαν κτησάμενος -ἴσως παύς. κτης. ἑστίαν? ἢ θησαυρὸν εὑρὼν, ἢ φίλου βοηθήσαντος ἐκτίσας - καὶ ἀπαλλαγεὶς τοῦ δανειστοῦ· τὸν δὲ - πλείω τῶν ἱκανῶν ἔχοντα καὶ πλειόνων ὀρεγόμενον οὐ χρυσίον ἐστὶν οὐδʼ - ἀργύριον τὸ θεραπεῦον οὐδʼ ἵπποι καὶ - πρόβατα καὶ βόες, ἀλλʼ ἐκβολῆς δεῖται καὶ - καθαρμοῦ. πενία γὰρ οὐκ ἔστιν ἀλλʼ ἀπληστία τὸ πάθος cf, Kock. 3 p. 494 - αὐτοῦ καὶ φιλοπλουτία, διὰ κρίσιν φαύλην καὶ - ἀλόγιστον ἐνοῦσα· ἣν ἂν μή τις ἐξέληται τῆς ψυχῆς - ὥσπερ ἕλμιγγα πλατεῖαν, -ἕλμιγγα πλατεῖαν (ἕλμινθα πλατεῖαν Hauptius) scripsi: ἕλιγμα πλάγιον - οὐ παύσονται δεόμενοι τῶν περιττῶν, τουτέστιν - ἐπιθυμοῦντες ὧν οὐ δέονται.

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ὅταν ἰατρὸς πρὸς ἄνθρωπον εἰσελθὼν ἐρριμμένον ἐν τῷ κλινιδίῳ καὶ - στένοντα καὶ μὴ βουλόμενον - τροφὴν λαβεῖν, - ἅψηται καὶ ἀνακρίνῃ καὶ εὕρῃ μὴ πυρέττοντα, “ψυχικὴ νόσοσ” ἔφη - καὶ ἀπῆλθεν οὐκοῦν καὶ ἡμεῖς ὅταν ἴδωμεν ἄνδρα τῷ πορισμῷ - προστετηκότα καὶ - τοῖς ἀναλώμασιν ἐπιστένοντα καὶ μηδενὸς εἰς χρηματισμὸν συντελοῦντος - αἰσχροῦ μηδʼ - ἀνιαροῦ φειδόμενον, οἰκίας δʼ - ἔχοντα καὶ χώρας καὶ ἀγέλας καὶ ἀνδράποδα σὺν ἱματίοις, τί φήσομεν τὸ - πάθος εἶναι τἀνθρώπου ἢ πενίαν ψυχικήν; ἐπεὶ τήν γε χρηματικήν, ὥς - φησιν ὁ Μένανδρος, -Μένανδρος] Kock. 3 p. 208 εἷς ἂν φίλος ἀπαλλάξειεν εὐεργετήσας· τὴν δὲ - ψυχικὴν - ἐκείνην οὐκ ἂν ἐμπλήσειαν ἅπαντες - οὔτε ζῶντες οὔτε ἀποθανόντες. ὅθεν εὖ πρὸς τούτους λέλεκται ὑπὸ τοῦ - Σόλωνος πλούτου δʼ οὐδὲν τέρμα πεφασμένον - ἀνθρώποισιν. - - -Bergk. 2 p. 46 ἐπεὶ τοῖς γε νοῦν ἔχουσιν ὁ τῆς φύσεως πλοῦτος - ὥρισται καὶ τὸ τέρμα πάρεστι τῆς χρείας καθάπερ - κέντρῳ καὶ διαστήματι περιγραφόμενον. ἀλλὰ καὶ τοῦτο τῆς φιλαργυρίας - ἴδιον· ἐπιθυμία γάρ ἐστι μαχομένη πρὸς τὴν αὑτῆς πλήρωσιν· αἱ δʼ ἄλλαι - καὶ συνεργοῦσιν οὐδεὶς γοῦν ἀπέχεται χρήσεως -χρήσεως M: χρηστὸς - ὄψου - διὰ φιλοψίαν οὐδʼ οἴνου διʼ οἰνοφλυγίαν, ὡς χρημάτων ἀπέχονται - διὰ φιλοχρηματίαν. καίτοι πῶς οὐ μανικὸν οὐδʼ οἰκτρὸν - τὸ πάθος, εἴ τις ἱματίῳ μὴ χρῆται διὰ τὸ ῥιγοῦν μηδʼ ἄρτῳ διὰ τὸ - πεινῆν μηδὲ πλούτῳ διὰ τὸ φιλοπλουτεῖν; ἀλλʼ ἐν τοῖς Θρασωνίδου κακοῖς - ἐστιν· - - - - παρʼ ἐμοὶ γάρ ἐστιν ἔνδον, ἔξεστιν -ἔξεστιν δέ W: ἔξεστι - δέ μοι -Kock. 3 p. 98 - καὶ βούλομαι τοῦθʼ ὡς ἂν ἐμμανέστατα - ἐρῶν τις, οὐ ποιῶ δέ· - κατακλείσας δὲ πάντα καὶ κατασφραγισάμενος, καὶ παραριθμήσας - τοκισταῖς καὶ πραγματευταῖς, ἄλλα - συνάγω καὶ - διώκω· καὶ ζυγομαχῶ πρὸς τοὺς οἰκέτας πρὸς τοὺς γεωργοὺς πρὸς τοὺς - χρεώστας· -Ἄπολλον, ἀνθρώπων τινʼ -ἄνθρωπόν τινʼ Naberus ἀθλιώτερον -Kock. 3 p. 98 - ἑόρακας ἢ ἐρῶντα δυσποτμώτερον; - -

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ὁ Σοφοκλῆς ἐρωτηθείς, εἰ -εἰ] εἰ ἔτι Herwerdenus, coll. Plat. Rep. p. 329 b δύναται γυναικὶ - - πλησιάζειν, “εὐφήμει, ἄνθρωπε” εἶπεν “ἐλεύθερος γέγονα, λυττῶντας - καὶ ἀγρίους δεσπότας διὰ τὸ γῆρας ἀποφυγών.” χάριεν γὰρ ἅμα ταῖς - ἡδοναῖς συνεκλιπεῖν - - τὰς ἐπιθυμίας, ἃς μήτε ἄνδρα φησὶν Ἀλκαῖος; -Ἀλκαῖος] Bergk. 3 p. 183 διαφυγεῖν μήτε γυναῖκα. - τοῦτο δʼ οὐκ ἔστιν ἐπὶ malim ἔστιν εἰπεῖν - - τῆς φιλοπλουτίας· - ἀλλʼ ὥσπερ βαρεῖα καὶ πικρὰ δέσποινα κτάσθαι μὲν ἀναγκάζει χρῆσθαι δὲ - κωλύει, καὶ τὴν μὲν ἐπιθυμίαν ἐγείρει τὴν δʼ ἡδονὴν ἀφαιρεῖται. τοὺς - μὲν οὖν Ῥοδίους ὁ Στρατόνικος ἐπέσκωπτεν εἰς πολυτέλειαν, οἰκοδομεῖν - μὲν ὡς ἀθανάτους - λέγων ὀψωνεῖν δʼ ὡς - ὀλιγοχρονίους οἱ δὲ φιλάργυροι κτῶνται μὲν ὡς - πολυτελεῖς χρῶνται δʼ ὡς ἀνελεύθεροι, καὶ τοὺς μὲν πόνους ὑπομένουσι τὰς - δʼ ἡδονὰς οὐκ ἔχουσιν. ὁ γοῦν Δημάδης ἐπιστὰς - ἀριστῶντί ποτε Φωκίωνι καὶ θεασάμενος - αὐτοῦ - τὴν τράπεζαν αὐστηρὰν καὶ λιτήν, “θαυμάζω σʼ ὦ Φωκίων” εἶπεν “ὅτι οὕτως ἀριστᾶν δυνάμενος - πολιτεύῃ” αὐτὸς γὰρ εἰς τὴν γαστέρα ἐδημαγώγει, καὶ τὰς Ἀθήνας - μικρὸν ἡγούμενος τῆς ἀσωτίας ἐφόδιον ἐκ τῆς Μακεδονίας ἐπεσιτίζετο· - καὶ διὰ τοῦτʼ Ἀντίπατρος - εἶπε θεασάμενος - αὐτὸν γέροντα· “καθάπερ ἱερείου διαπεπραγμένου μηδὲν ἔτι λοιπὸν ἢ τὴν - γλῶσσαν εἶναι καὶ τὴν κοιλίαν” σὲ δʼ οὐκ ἄν τις, ὦ κακόδαιμον, - θαυμάσειεν, εἰ δυνάμενος οὕτω ζῆν ἀνελευθέρως καὶ ἀπανθρώπως καὶ - ἀμεταδότως καὶ - - πρὸς φίλους ἀπηνῶς - καὶ πρὸς πολίτας ἀφιλοτίμως, κακοπαθεῖς καὶ ἀγρυπνεῖς καὶ ἐργολαβεῖς καὶ - κληρονομεῖς καὶ ὑποπίπτεις τηλικοῦτον ἔχων τῆς ἀπραγμοσύνης ἐφόδιον, τὴν - ἀνελευθερίαν; Βυζάντιόν τινα λέγουσιν ἐπὶ δυσμόρφῳ γυναικὶ μοιχὸν - εὑρόντʼ εἰπεῖν, - “ὦ ταλαίπωρε, τίς ἀνάγκη; σαπραγόρα προῖξ.” ἄγε σὺ κυκᾷς - ὑφάπτεις, -τίς ἀνάγκη - - ὑπάπτεις] in Symbolis conieceram: τίς ἀνάγκα σά; παραγόρα προῖξ ἐμά γε. ἃ δὲ σὺ κλείσας φυλάττεις - ὦ πόνηρε , τοὺς βασιλεῖς πορίζεσθαι δεῖ τοὺς ἐπιτρόπους τῶν - βασιλέων τοὺς ἐν ταῖς πόλεσι πρωτεύειν καὶ ἄρχειν ἐθέλοντας· ἐκείνοις - ἀνάγκη διὰ τὴν φιλοτιμίαν καὶ ἀλαζονείαν - - καὶ τὴν κενὴν δόξαν ἑστιῶσιν χαριζομένοις δορυφοροῦσι -δορυφοροῦσι] δορυφόρους ἔχουσι Madvigius - δῶρα πέμπουσι, στρατεύματα - τρέφουσι μονομάχους ὠνουμένοις· σὺ δὲ τοσαῦτα πράγματα - συγχεῖς καὶ ταράττεις καὶ στροβεῖς σεαυτόν, κοχλίου - βίον ζῶν - Kock. 3 p. 450. ζῶν κοχ. βίον (τινός) idem διὰ τὴν μικρολογίαν, καὶ τὰ δυσχερῆ πάνθʼ ὑπομένεις - οὐδὲν εὖ πάσχων, ὥσπερ ὄνος βαλανέως - ξύλα καὶ φρύγανα κατακομίζων, ἀεὶ καπνοῦ τε καί τέφρας ἀναπιμπλάμενος - λουτροῦ δὲ μὴ μετέχων μηδʼ ἀλέας μηδὲ καθαρειότητος.

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καὶ ταῦτα πρὸς τὴν ὀνώδη καὶ μυρμηκώδη - λέγω - ταύτην φιλοπλουτίαν. ἑτέρα δʼ ἐστὶν ἡ θηριώδης, συκοφαντοῦσα καὶ - κληρονομοῦσα καὶ παραλογιζομένη - καὶ πολυπραγμονοῦσα καὶ φροντίζουσα καὶ ἀριθμοῦσα τῶν φίλων - ἔτι πόσοι ζῶσιν, εἶτα πρὸς -πρὸς] del. Herwerdenus μηδὲν ἀπολαύουσα τῶν πανταχόθεν - προσποριζομένων. - ὥσπερ οὖν ἐχίδνας καὶ - κανθαρίδας καὶ φαλάγγια μᾶλλον προβαλλόμεθα καὶ δυσχεραίνομεν ἄρκτων καὶ - λεόντων, ὅτι κτείνει καὶ ἀπόλλυσιν ἀνθρώπους μηδὲν χρώμενα τοῖς - ἀπολλυμένοις ὑπʼ αὐτῶν· οὕτω δεῖ μᾶλλον δυσχεραίνειν τῶν διʼ ἀσωτίαν - τοὺς - διὰ μικρολογίαν καὶ ἀνελευθερίαν - πονηρούς· ἀφαιροῦνται γὰρ ἄλλων, οἷς αὐτοὶ χρῆσθαι μὴ δύνανται - μηδὲ πεφύκασιν. - ὅθεν ἐκεῖνοι μὲν ἐκεχειρίαν ἄγουσιν, ἐν ἀφθόνοις γενόμενοι καὶ - χορηγίαν ἔχοντες· ὥσπερ ὁ Δημοσθένης; ἔλεγε πρὸς τοὺς νομίζοντας - τῆς πονηρίας τὸν Δημάδην πεπαῦσθαι, “νῦν - γὰρ” ἔφη “μεστὸν ὁρᾶτε, καθάπερ τοὺς λέοντας·” τοῖς δʼ εἰς - μηδὲν ἡδὺ μηδὲ χρήσιμον πολιτευομένοις οὐκ ἔστιν - ἀνακωχὴ τοῦ πλεονεκτεῖν οὐδʼ ἀσχολία κενοῖς οὖσιν ἀεὶ καὶ προσδεομένοις - ἁπάντων.

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ἀλλὰ νὴ Δία, φήσει τις, ὅτι -ὅτι] del. Stegmannus παισὶν οὗτοι καὶ κληρονόμοις φυλάττουσι - καὶ θησαυρίζουσι. πῶς; - - οἷς -πῶς; οἷς *: πῶς οἷς - ζῶντες οὐδὲν - μεταδιδόασιν, ἀλλʼ ὥσπερ τῶν μυῶν τῶν ἐν τοῖς μετάλλοις τὴν χρυσῖτιν - ἐσθιόντων οὐκ ἔσται -οὐκ ἔστι R τοῦ χρυσίου μεταλαβεῖν, εἰ μὴ νεκρῶν γενομένων καὶ - ἀνατμηθέντων. παισὶ δὲ καὶ κληρονόμοις διὰ τί βούλονται πολλὰ χρήματα καὶ - μεγάλην - οὐσίαν ἀπολιπεῖν; ἵνα δηλονότι καὶ - οὗτοι φυλάττωσιν ἑτέροις, κἀκεῖνοι πάλιν -πάλιν * παισίν· ὥσπερ οἱ κεραμεοῖ - σωλῆνες οὐδὲν ἀναλαμβάνοντες εἰς ἑαυτοὺς ἀλλʼ ἕκαστος εἰς ἕτερον ἐξ - ἑαυτοῦ μεθιείς, ἄχρι ἄν τις ἔξωθεν ἢ συκοφάντης ἢ τύραννος ἐκκόψας - τὸν - φυλάττοντα καὶ κατεάξας ἀλλαχόσε - παρατρέψῃ καὶ - - παροχετεύσῃ τὸν πλοῦτον· ἤ, καθάπερ λέγουσιν, εἷς ὁ πονηρότατος ἐν τῷ - γένει γενόμενος, καταφάγῃ τὰ πάντων· οὐ γὰρ μόνον γίγνεται δούλων τέκνα - ἀκόλασθʼ ὁμιλεῖν -ἀκόλασθʼ ὁμιλεῖν Diogenes Laertius 4, 35: ἀκόλαστα μὲν - γίνεται δούλων τέκνα -Nauck. p. 675 - ἀλλὰ -ἀλλὰ] om. codd. mei καὶ μικρολόγων ὥς που καὶ Διογένης - ἐπέσκωψεν εἰπὼν “Μεγαρέως ἀνδρὸς -ἀνδρὸς R: ἂν ἀνδρὸς - βέλτιον εἶναι κριὸν ἢ υἱὸν - γενέσθαι.” καὶ γὰρ οὓς -οὓς R: οἶς - δοκοῦσι παιδεύειν ἀπολλύουσι καὶ - προσδιαστρέφουσιν ἐμφυτεύοντες τὴν αὑτῶν φιλαργυρίαν καὶ τὴν μικρολογίαν, - ὥσπερ - φρούριον τῆς κληρονομίας - ἐνοικοδομοῦντες τοῖς κληρονόμοις. ταῦτα γάρ ἐστιν ἃ - παραινοῦσι καὶ διδάσκουσι “κέρδαινε καὶ φείδου, καὶ τοσούτου νόμιζε -τοσούτου νόμιζε] cf. Nauck. p. 929 (fr. 461, 4) - σαυτὸν ἄξιον ὅσον ἂν ἔχῃς.” τοῦτο δʼ οὐκ ἔστι - παιδεύειν, ἀλλὰ συστέλλειν - καὶ ἀπορράπτειν ὥσπερ - βαλλάντιον, ἵνα - στέγειν καὶ φυλάττειν τὸ εἰσβληθὲν δύνηται. καίτοι τὸ μὲν βαλλάντιον - ἐμβληθέντος τοῦ ἀργυρίου γίγνεται ῥυπαρὸν καὶ δυσῶδες; οἱ δὲ τῶν - φιλαργύρων παῖδες πρὶν ἢ παραλαμβάνειν τὸν πλοῦτον ἀναπίμπλανται τῆς - φιλοπλουτίας ἀπʼ αὐτῶν τῶν - πατέρων. καὶ - μέντοι τῆς διδασκαλίας καὶ μισθοὺς ἀξίους ἀποτίνουσιν αὐτοῖς, οὐ - φιλοῦντες ὅτι πολλὰ λήψονται, ἀλλὰ μισοῦντες ὅτι μήπω λαμβάνουσι· μηδὲν - γὰρ ἄλλο θαυμάζειν ἢ τὸν πλοῦτον μαθόντες μηδʼ ἐπʼ ἄλλῳ τινὶ ζῆν ἢ - τῷ πολλὰ κεκτῆσθαι, κώλυσιν - τοῦ ἰδίου βίου - τὸν ἐκείνων ποιοῦνται, καὶ νομίζουσιν αὑτῶν ἀφαιρεῖσθαι τὸν χρόνον, - ὅσον ἐκείνοις προστίθησι. διὸ καὶ ζώντων μὲν ἔτι τῶν - πατέρων λανθάνοντες ἁμωσγέπως - παρακλέπτουσι τῆς ἡδονῆς καὶ ἀπολαύουσιν ὥσπερ ἀλλοτρίων μεταδιδόντες - φίλοις, ἀναλίσκοντες εἰς ἐπιθυμίας ἔτι -ἔτι Madvigius: ὅτι - - ἀκούοντες ἔτι -ἔτι idem: τι - μανθάνοντες. ὅταν δʼ ἀποθανόντων τὰς κλεῖς παραλάβωσι καὶ - τὰς σφραγῖδας, ἕτερον βίου σχῆμα αὐτοῖς ἐστι καὶ πρόσωπον ἀγέλαστον - αὐστηρὸν ἀνέντευκτον οὐ κολοφὼν οὐ σφαῖρα οὐ τραχηλισμὸς - - οὐκ Ἀκαδήμεια -Ἀκαδήμεια *: ἀκαδημία - οὐ - Λύκειον, ἀλλʼ οἰκετῶν ἀνάκρισις καὶ γραμματείων ἐπίσκεψις καὶ πρὸς - οἰκονόμους ἢ χρεώστας διαλογισμὸς καὶ ἀσχολία καὶ - φροντὶς ἀφαιρουμένη τὸ ἄριστον καὶ συνελαύνουσα νυκτὸς εἰς τὸ βαλανεῖον - γυμνάσια δʼ οἷσιν ἐνετράφη Δίρκης θʼ ὕδωρ - παρώδευται· - κἂν εἴπῃ τις “οὐκ ἀκούσῃ τοῦ - φιλοσόφου;ʼ” “πόθεν ἐμοί;ʼ” φησίν· “οὐ σχολάζω τοῦ πατρὸς τεθνηκότος.” cf. Kock. 3 p. 447 ὦ - ταλαίπωρε, τί σοι τοιοῦτο καταλέλοιπεν οἷον ἀφῄρηται, τὴν σχολὴν καὶ τὴν - ἐλευθερίαν; μᾶλλον δʼ οὐκ ἐκεῖνος ἀλλʼ ὁ πλοῦτος περιχυθεὶς καὶ κρατήσας, - ὥσπερ ἡ παρʼ Ἡσιόδῳ -Ἡσιόδῳ] OD 705 γυνὴ - - εὔει ἄτερ δαλοῦ καὶ ἐν ὠμῷ -δαλοῦ καὶ ἐν ὠμῷ] δαλοῖο καὶ ὠμῷ Hesiodus γήραϊ θῆκεν; - ὥσπερ ῥυτίδας ἀώρους ἢ πολιὰς ἐπαγαγὼν τῇ ψυχῇ τὰς - φροντίδας ἐκ τῆς φιλαργυρίας καὶ τῆς ἀσχολίας, ὑφʼ ὧν μαραίνεται τὸ - γαῦρον καὶ τὸ φιλότιμον καὶ - τὸ φιλάνθρωπον. -

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τί οὖν; φήσει -φήσει R: φησί - τις, οὐχ ὁρᾷς καὶ χρωμένους ἐνίους δαψιλῶς τοῖς χρήμασι; - σὺ δʼ οὐκ ἀκούεις, φήσομεν, Ἀριστοτέλους λέγοντος, ὅτι· οἱ μὲν οὐ - χρῶνται οἱ δὲ παραχρῶνται, καθάπερ οὔδʼ ἑτέρου - προσήκοντος; ἀλλʼ ἐκείνους μὲν οὐκ ὠφελεῖ τὸ οἰκεῖον οὐδὲ - κοσμεῖ, τούτους δὲ καὶ βλάπτει καὶ καταισχύνει. - φέρε δὴ σκεψώμεθα τὸ πρῶτον. τίνων τίς ἡ -ἡ * - χρῆσις αὕτη, διʼ ἣν θαυμάζεται ὁ πλοῦτος; πότερον τῶν ἀρκούντων ἢ τῶν - περιττῶν; εἰ γὰρ τῶν - ἀρκούντων, -ἢ τῶν περιττῶν; εἰ γὰρ ἀρκούντων Stegmannus οὐδὲν πλέον - ἔχουσιν οἱ πλούσιοι τῶν μέτρια κεκτημένων· ἀλλὰ “τυφλὸς καὶ ἄπλουτος -τυφλὸς καὶ ἄπλουτος *: τυφλὸς aut ἄπλουτος - ὁ πλοῦτός ἐστιν” ὥς φησι Θεόφραστος, καὶ - ἄζηλος ἀληθῶς, εἰ Καλλίας ὁ -ὁ Stegmannus πλουσιώτατος Ἀθηναίων καὶ Ἰσμηνίας ὁ - Θηβαίων εὐπορώτατος ἐχρῶντο τούτοις, οἷς -Σωκράτης καὶ Ἐπαμεινώνδας. ὡς γὰρ Ἀγάθων τὸν αὐλὸν ἀπέπεμψεν ἐκ - τοῦ συμποσίου πρὸς τὰς γυναῖκας, οἰόμενος ἀρκεῖν τοὺς λόγους τῶν - παρόντων· οὕτως ἀποπέμψειας ἂν καὶ στρωμνὰς ἁλουργεῖς καὶ τραπέζας - πολυτελεῖς -πολυτελεῖς] cf. Kock. 3 p. 494 καὶ τὰ περιττὰ πάντα , τοὺς,· - - πλουσίους ὁρῶν χρωμένους οἷς οἱ πένητες· οὐκ - - - αἶψά κε πηδάλιον μὲν ὑπὲρ καπνοῦ καταθεῖο, -Hes. OD 45 - ἔργα βοῶν δʼ ἀπόλοιτο καὶ ἡμιόνων ταλαεργῶν. - ἀλλὰ χρυσοχόων καὶ τορευτῶν καὶ μυρεψῶν καὶ μαγείρων, καλῆς καὶ - σώφρονος γενομένης ξενηλασίας, - τῶν ἀχρήστων. - εἰ δὲ τὰ μὲν ἀρκοῦντα κοινὰ καὶ τῶν μὴ πλουσίων -τῶν μὴ πλουσίων καὶ τῶν πλουσίων *: τῶν μὴ πλουσίων aut τῶν πλουσίων - καὶ τῶν πλουσίων - ἐστί, σεμνύνεται δʼ ὁ πλοῦτος ἐπὶ τοῖς περισσοῖς· καὶ τὸν Σκόπαν τὸν - Θεσσαλὸν ἐπαινεῖς, ὃς αἰτηθείς τι τῶν κατὰ τὴν οἰκίαν ὡς περιττὸν - αὐτῷ -αὐτῷ Bryanus: οὕτω - καὶ ἄχρηστον “ἀλλὰ - μήν” ἔφη “τούτοις ἐσμὲν ἡμεῖς εὐδαίμονες καὶ μακάριοι - τοῖς περιττοῖς, ἀλλʼ οὐκ - ἐκείνοις τοῖς ἀναγκαίοις·” ὅρα μὴ πομπὴν ἐπαινοῦντι καὶ πανήγυριν - μᾶλλον ἢ βίον ἔοικας. ἡ πάτριος τῶν Διονυσίων ἑορτὴ τὸ παλαιὸν - ἐπέμπετο δημοτικῶς καὶ ἱλαρῶς, - ἀμφορεὺς - οἴνου καὶ κληματίς, -κληματίς] add. ἤγετο τὸ πρῶτον Stegmannus εἶτα τράγον τις εἷλκεν, ἄλλος - ἰσχάδων ἄρριχον ἠκολούθει κομίζων, ἐπὶ πᾶσι δʼ ὁ φαλλός ἀλλὰ νῦν - ταῦτα παρεώραται καὶ ἠφάνισται , χρυσωμάτων περιφερομένων καὶ ἱματίων - πολυτελῶν καὶ ζευγῶν ἐλαυνομένων καὶ προσωπείων. - οὕτω τἀναγκαῖα -τἀναγκαῖα *: τὰ ἀναγκαῖα - τοῦ πλούτου καὶ χρήσιμα τοῖς ἀχρήστοις κατακέχωσται - καὶ τοῖς περιττοῖς.

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οἱ δὲ πολλοὶ τὸ τοῦ Τηλεμάχου πάσχομεν - καὶ γὰρ ἐκεῖνος ὑπʼ ἀπειρίας μᾶλλον δʼ - ἀπειροκαλίας τὴν μὲν Νέστορος ἰδὼν οἰκίαν κλίνας ἔχουσαν - τραπέζας ἱμάτια στρώματα οἶνον ἡδύν, οὐκ - ἐμακάριζε τὸν εὐποροῦντα τῶν ἀναγκαίων ἢ -ἢ] deleverim καὶ τῶν χρησίμων· παρὰ δὲ - τῷ Μενελάῳ θεασάμενος ἐλέφαντα καὶ χρυσὸν καὶ ἤλεκτρον ἐξεπλάγη καὶ - εἶπε -Ζηνὸς που τοιήδε γʼ Ὀλυμπίου ἔνδοθεν αὐλή· Hom. δ 74 - - - ὅσσα τάδʼ ἄσπετα πολλά· σέβας μʼ ἔχει εἰσορόωντα - Σωκράτης δʼ ἂν εἶπεν ἢ καὶ Διογένης - ὅσσα τάδʼ ἄθλια πολλὰ καὶ ἄχρηστα καὶ μάταια· - - γέλως μʼ ἔχει εἰσορόωντα. - τί λέγεις, ἀβέλτερʼ, ὃς -ἀβέλτερʼ ὃς *: ἀβέλτερος - τῆς γυναικὸς - ὀφείλων παρελεῖν τὴν πορφύραν καὶ τὸν κόσμον, ἵνα παύσηται τρυφῶσα καὶ - ξενομανοῦσα, τὴν οἰκίαν πάλιν καλλωπίζεις ὡς θέατρον ἢ θυμέλην τοῖς - εἰσιοῦσι;

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τοιαύτην ὁ πλοῦτος εὐδαιμονίαν ἔχει θεατῶν - - δεομένην καὶ μαρτύρων, οἷς δεῖ πᾶσιν ἐμπομπεύειν αὐτόν, ἢ· τὸ μηδέν - ἐστιν. ἀλλʼ οὐχ ὅμοιόν γε τὸ σωφρονεῖν τὸ φιλοσοφεῖν - τὸ γιγνώσκειν ἃ δεῖ περὶ θεῶν· ἀλλὰ κἂν λανθάνῃ πάντας ἀνθρώπους, - ἴδιον σέλας ἔχει - καὶ φέγγος ἐν τῇ ψυχῇ μέγα καὶ χαρὰν ποιεῖ σύνοικον αὐτῇ ἐν ἑαυτῇ -αὐτῇ ἐν ἑαυτῇ] αὐτῆς Stegmannus - ἀντιλαμβανομένῃ -ἀντιλαμβανομένης idem - τἀγαθοῦ, ἂν τʼ εἰδῇ τις - ἄν τε λανθάνῃ καὶ θεοὺς καὶ ἀνθρώπους ἅπαντας. τοιοῦτόν ἐστιν ἀρετὴ - ἀλήθεια μαθημάτων τε κάλλος γεωμετρικῶν ἀστρολογικῶν οἷς πάντα τὰ -τὰ * τοῦ - πλούτου φάλαρα ταῦτα καὶ περιδέραια· καὶ θεάματα κορασιώδη παραβαλεῖν cf. Kock. 3 p. 437 - ἄξιον, ἃ -ἃ * ἄ - μηδενὸς ὁρῶντος μηδὲ - προσβλέποντος ὄντως τυφλὸς γίγνεται καὶ ἀφεγγὴς ὁ πλοῦτος; μόνος γὰρ ὁ - πλούσιος δειπνῶν μετὰ τῆς γυναικὸς ἢ - τῶν συνήθων οὔτε ταῖς χρυσαῖς παρέχει - πράγματα τραπέζαις οὔτε τοῖς χρυσοῖς ἐκπώμασιν ἀλλὰ χρῆται - τοῖς προστυχοῦσι, καὶ ἡ γυνὴ ἄχρυσος καὶ ἀπόρφυρος - καὶ ἀφελὴς πάρεστιν· ὅταν δὲ σύνδειπνον, τουτέστι πομπὴ καὶ θέατρον, - συγκροτῆται καὶ δρᾶμα πλουσιακὸν εἰσάγηται, “νηῶν δʼ ἔκφερε λέβητάς τε - τρίποδάς τε·” Hom. Ψ 259 τῶν τε λύχνων ἀντέχονται καὶ περισπῶνται - περὶ τὰς κύλικας, ἀλλάσσουσι τοὺς οἰνοχόους, - μεταμφιεννύουσι πάντα, πάντα -πάντα] prius del. Duebnerus κινοῦσι, χρυσόν, ἄργυρον, λιθοκόλλητα, ἁπλῶς - πλουτεῖν ὁμολογοῦντες. ἀλλὰ σωφροσύνης γε, κἂν μόνος δειπνῇ, δεῖται κἂν - δικαιοσύνης.

- - - - diff --git a/data/tlg0007/tlg103/tlg0007.tlg103.perseus-grc2.xml b/data/tlg0007/tlg103/tlg0007.tlg103.perseus-grc2.xml index bce7c589c..80c1f5bfd 100755 --- a/data/tlg0007/tlg103/tlg0007.tlg103.perseus-grc2.xml +++ b/data/tlg0007/tlg103/tlg0007.tlg103.perseus-grc2.xml @@ -15,6 +15,8 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt + Michael Konieczny The National Endowment for the Humanities @@ -74,438 +76,16 @@ schematypens="http://relaxng.org/ns/structure/1.0"?>
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- -Ἱππόμαχος ὁ ἀλείπτης, ἐπαινούντων τινῶν - ἄνθρωπον εὐμήκη καὶ μακρὰς ἔχοντα χεῖρας - ὡς πυκτικόν, εἴπερ ἔφη καθελεῖν ἔδει τὸν στέφανον - κρεμάμενον τοῦτʼ ἔστιν εἰπεῖν πρὸς τοὺς τὰ καλὰ - χωρία καὶ τὰς μεγάλας οἰκίας καὶ τὸ πολὺ ἀργύριον - ὑπερεκπεπληγμένους καὶ μακαρίζοντας, εἴ γʼ ἔδει πωλουμένην πρίασθαι τὴν - εὐδαιμονίαν καίτοι πολλοὺς ἂν εἴποι τις, ὅτι μᾶλλον ἐθέλουσι - πλουτεῖν καὶ κακοδαιμονοῦντες μακάριοι γενέσθαι δόντες - ἀργύριον, ἀλλʼ οὐκ ἔστι γε χρημάτων ὤνιον ἀλυπία, - μεγαλοφροσύνη, εὐστάθεια, θαρραλεότης, αὐτάρκεια· τῷ πλουτεῖν οὐκ ἔνεστι - τὸ πλούτου καταφρονεῖν οὐδὲ τῷ τὰ περιττὰ κεκτῆσθαι τὸ μὴ δεῖσθαι τῶν - περιττῶν. - -

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τίνος οὖν ἀπαλλάττει τῶν ἄλλων κακῶν ὁ πλοῦτος, εἰ μηδὲ φιλοπλουτίας; - ἀλλὰ ποτῷ μὲν ἔσβεσαν τὴν τοῦ ποτοῦ ὄρεξιν καὶ τροφὴ τὴν τῆς τροφῆς - ἐπιθυμίαν ἠκέσαντο· κἀκεῖνος ὁ λέγων δὸς χλαῖναν - Ἱππώνακτι, κάρτα γὰρ ῥιγῶ, -cf. Bergk. 2 p. 469 - πλειόνων ἐπιφερομένων δυσανασχετεῖ καὶ - διωθεῖται· φιλαργυρίαν δʼ οὐ σβέννυσιν ἀργύριον οὐδὲ χρυσίον οὐδὲ πλεονεξία παύεται κτωμένη τὸ πλέον. ἀλλʼ ἔστιν - εἰπεῖν πρὸς τὸν πλοῦτον ὥσπερ -ὥσπερ] i. e. ὥσπερ πρὸς - ἰατρὸν ἀλαζόνα τὸ - φάρμακόν σου τὴν νόσον μείζω ποιεῖ· Kock 3 p. 494 - - - ἄρτου δεομένους καὶ - οἴκου καὶ σκέπης μετρίας καὶ τοῦ τυχόντος ὄψου παραλαβὼν ἐμπέπληκεν - ἐπιθυμίας χρυσοῦ καὶ ἀργύρου καὶ ἐλέφαντος καὶ σμαράγδων καὶ κυνῶν καὶ - ἵππων, εἰς χαλεπὰ καὶ σπάνια καὶ δυσπόριστα καὶ ἄχρηστα μεταθεὶς ἐκ τῶν - ἀναγκαίων - τὴν ὄρεξιν. ἐπεὶ τῶν γʼ - ἀρκούντων οὐδεὶς πένης ἐστίν· οὐδὲ δεδάνεισται πώποτʼ ἄνθρωπος - ἀργύριον, ἵνʼ ἄλφιτα πρίηται ἢ τυρὸν ἢ ἄρτον ἢ ἐλαίας· ἀλλὰ τὸν - μὲν οἰκία πολυτελὴς χρεωφειλέτην - πεποίηκε, τὸν δʼ ὁμοροῦν ἐλαιόφυτον, τὸν δὲ σιτῶνες - ἀμπελῶνες, ἄλλον ἡμίονοι Γαλατικαὶ, ἄλλον ἵπποι - ζυγοφόροι κείνʼ ὄχεα κροτέοντες -Hom. O 453 ἐνσεσείκασιν - εἰς βάραθρον συμβολαίων καὶ τόκων καὶ ὑποθηκῶν. εἶθʼ ὥσπερ οἱ πίνοντες - μετὰ τὸ μὴ - διψῆν ἢ ἐσθίοντες μετὰ τὸ μὴ - πεινῆν καὶ ὅσα διψῶντες ἢ πεινῶντες ἔλαβον προσεξεμοῦσιν, οὕτως οἱ τῶν - ἀχρήστων ἐφιέμενοι καὶ περιττῶν οὐδὲ τῶν ἀναγκαίων κρατοῦσιν. οὗτοι - μὲν οὖν τοιοῦτοι.

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τοὺς δὲ μηδὲν ἀποβάλλοντας ἔχοντας δὲ πολλὰ - πλειόνων δʼ ἀεὶ δεομένους ἔτι μᾶλλον θαυμάσειεν ἄν τις τοῦ - Ἀριστίππου μεμνημένος ἐκεῖνος γὰρ - εἰώθει λέγειν, ὅτι - πολλὰ μέν τις ἐσθίων πολλὰ δὲ πίνων πληρούμενος δὲ μηδέποτε, πρὸς τοὺς - ἰατροὺς βαδίζει καὶ πυνθάνεται τί τὸ πάθος καί τίς ἡ διάθεσις καὶ πῶς - ἂν ἀπαλλαγείη· εἰ δέ τις ἔχων πέντε - κλίνας - δέκα ζητεῖ, καὶ κεκτημένος δέκα τραπέζας ἑτέρας συνωνεῖται τοσαύτας, καὶ - χωρίων πολλῶν παρόντων καὶ ἀργυρίου, οὐ γίγνεται μεστὸς ἀλλʼ ἐπʼ ἄλλα - συντέταται καὶ ἀγρυπνεῖ καὶ ἀπλήρωτός ἐστι. πάντων, οὗτος οὐκ οἴεται - δεῖσθαι τοῦ θεραπεύσοντος - καὶ δείξοντος ἀφʼ - ἧς αἰτίας τοῦτο πέπονθε. καίτοι τῶν διψώντων τὸν μὲν οὐ πεπωκότα - προσδοκήσειεν ἄν τις ἀπαλλαγήσεσθαι πιόντα τοῦ - διψῆν, τὸν δὲ πίνοντα συνεχῶς καὶ μὴ - παυόμενον οὐ πληρώσεως ἀλλὰ καθάρσεως οἰόμεθα δεῖσθαι· - καὶ κελεύομεν ἐμεῖν, ὡς οὐχ ὑπʼ ἐνδείας - ὀχλούμενον ἀλλά τινος δριμύτητος ἢ θερμότητος αὐτῷ παρὰ φύσιν ἐνούσης· - οὐκοῦν καὶ τῶν ποριζόντων -ποριζόντων] ποριζομένων R. paulo post p. 358 lin. 7 recte dicitur τω-ι πορισμῷ προστετηκότα - ὁ μὲν ἐνδεὴς· καὶ ἄπορος παύσεται ἴσως - ἑστίαν κτησάμενος -ἴσως παύς. κτης. ἑστίαν? ἢ θησαυρὸν εὑρὼν, ἢ φίλου βοηθήσαντος ἐκτίσας - καὶ ἀπαλλαγεὶς τοῦ δανειστοῦ· τὸν δὲ - πλείω τῶν ἱκανῶν ἔχοντα καὶ πλειόνων ὀρεγόμενον οὐ χρυσίον ἐστὶν οὐδʼ - ἀργύριον τὸ θεραπεῦον οὐδʼ ἵπποι καὶ - πρόβατα καὶ βόες, ἀλλʼ ἐκβολῆς δεῖται καὶ - καθαρμοῦ. πενία γὰρ οὐκ ἔστιν ἀλλʼ ἀπληστία τὸ πάθος cf, Kock. 3 p. 494 - αὐτοῦ καὶ φιλοπλουτία, διὰ κρίσιν φαύλην καὶ - ἀλόγιστον ἐνοῦσα· ἣν ἂν μή τις ἐξέληται τῆς ψυχῆς - ὥσπερ ἕλμιγγα πλατεῖαν, -ἕλμιγγα πλατεῖαν (ἕλμινθα πλατεῖαν Hauptius) scripsi: ἕλιγμα πλάγιον - οὐ παύσονται δεόμενοι τῶν περιττῶν, τουτέστιν - ἐπιθυμοῦντες ὧν οὐ δέονται.

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ὅταν ἰατρὸς πρὸς ἄνθρωπον εἰσελθὼν ἐρριμμένον ἐν τῷ κλινιδίῳ καὶ - στένοντα καὶ μὴ βουλόμενον - τροφὴν λαβεῖν, - ἅψηται καὶ ἀνακρίνῃ καὶ εὕρῃ μὴ πυρέττοντα, ψυχικὴ νόσοσ ἔφη - καὶ ἀπῆλθεν οὐκοῦν καὶ ἡμεῖς ὅταν ἴδωμεν ἄνδρα τῷ πορισμῷ - προστετηκότα καὶ - τοῖς ἀναλώμασιν ἐπιστένοντα καὶ μηδενὸς εἰς χρηματισμὸν συντελοῦντος - αἰσχροῦ μηδʼ - ἀνιαροῦ φειδόμενον, οἰκίας δʼ - ἔχοντα καὶ χώρας καὶ ἀγέλας καὶ ἀνδράποδα σὺν ἱματίοις, τί φήσομεν τὸ - πάθος εἶναι τἀνθρώπου ἢ πενίαν ψυχικήν; ἐπεὶ τήν γε χρηματικήν, ὥς - φησιν ὁ Μένανδρος, -Μένανδρος] Kock. 3 p. 208 εἷς ἂν φίλος ἀπαλλάξειεν εὐεργετήσας· τὴν δὲ - ψυχικὴν - ἐκείνην οὐκ ἂν ἐμπλήσειαν ἅπαντες - οὔτε ζῶντες οὔτε ἀποθανόντες. ὅθεν εὖ πρὸς τούτους λέλεκται ὑπὸ τοῦ - Σόλωνος πλούτου δʼ οὐδὲν τέρμα πεφασμένον - ἀνθρώποισιν. - - -Bergk. 2 p. 46 ἐπεὶ τοῖς γε νοῦν ἔχουσιν ὁ τῆς φύσεως πλοῦτος - ὥρισται καὶ τὸ τέρμα πάρεστι τῆς χρείας καθάπερ - κέντρῳ καὶ διαστήματι περιγραφόμενον. ἀλλὰ καὶ τοῦτο τῆς φιλαργυρίας - ἴδιον· ἐπιθυμία γάρ ἐστι μαχομένη πρὸς τὴν αὑτῆς πλήρωσιν· αἱ δʼ ἄλλαι - καὶ συνεργοῦσιν οὐδεὶς γοῦν ἀπέχεται χρήσεως -χρήσεως M: χρηστὸς - ὄψου - διὰ φιλοψίαν οὐδʼ οἴνου διʼ οἰνοφλυγίαν, ὡς χρημάτων ἀπέχονται - διὰ φιλοχρηματίαν. καίτοι πῶς οὐ μανικὸν οὐδʼ οἰκτρὸν - τὸ πάθος, εἴ τις ἱματίῳ μὴ χρῆται διὰ τὸ ῥιγοῦν μηδʼ ἄρτῳ διὰ τὸ - πεινῆν μηδὲ πλούτῳ διὰ τὸ φιλοπλουτεῖν; ἀλλʼ ἐν τοῖς Θρασωνίδου κακοῖς - ἐστιν· - - - - παρʼ ἐμοὶ γάρ ἐστιν ἔνδον, ἔξεστιν -ἔξεστιν δέ W: ἔξεστι - δέ μοι -Kock. 3 p. 98 - καὶ βούλομαι τοῦθʼ ὡς ἂν ἐμμανέστατα - ἐρῶν τις, οὐ ποιῶ δέ· - κατακλείσας δὲ πάντα καὶ κατασφραγισάμενος, καὶ παραριθμήσας - τοκισταῖς καὶ πραγματευταῖς, ἄλλα - συνάγω καὶ - διώκω· καὶ ζυγομαχῶ πρὸς τοὺς οἰκέτας πρὸς τοὺς γεωργοὺς πρὸς τοὺς - χρεώστας· -Ἄπολλον, ἀνθρώπων τινʼ -ἄνθρωπόν τινʼ Naberus ἀθλιώτερον -Kock. 3 p. 98 - ἑόρακας ἢ ἐρῶντα δυσποτμώτερον; - -

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ὁ Σοφοκλῆς ἐρωτηθείς, εἰ -εἰ] εἰ ἔτι Herwerdenus, coll. Plat. Rep. p. 329 b δύναται γυναικὶ - - πλησιάζειν, εὐφήμει, ἄνθρωπε εἶπεν ἐλεύθερος γέγονα, λυττῶντας - καὶ ἀγρίους δεσπότας διὰ τὸ γῆρας ἀποφυγών. χάριεν γὰρ ἅμα ταῖς - ἡδοναῖς συνεκλιπεῖν - - τὰς ἐπιθυμίας, ἃς μήτε ἄνδρα φησὶν Ἀλκαῖος; -Ἀλκαῖος] Bergk. 3 p. 183 διαφυγεῖν μήτε γυναῖκα. - τοῦτο δʼ οὐκ ἔστιν ἐπὶ malim ἔστιν εἰπεῖν - - τῆς φιλοπλουτίας· - ἀλλʼ ὥσπερ βαρεῖα καὶ πικρὰ δέσποινα κτάσθαι μὲν ἀναγκάζει χρῆσθαι δὲ - κωλύει, καὶ τὴν μὲν ἐπιθυμίαν ἐγείρει τὴν δʼ ἡδονὴν ἀφαιρεῖται. τοὺς - μὲν οὖν Ῥοδίους ὁ Στρατόνικος ἐπέσκωπτεν εἰς πολυτέλειαν, οἰκοδομεῖν - μὲν ὡς ἀθανάτους - λέγων ὀψωνεῖν δʼ ὡς - ὀλιγοχρονίους οἱ δὲ φιλάργυροι κτῶνται μὲν ὡς - πολυτελεῖς χρῶνται δʼ ὡς ἀνελεύθεροι, καὶ τοὺς μὲν πόνους ὑπομένουσι τὰς - δʼ ἡδονὰς οὐκ ἔχουσιν. ὁ γοῦν Δημάδης ἐπιστὰς - ἀριστῶντί ποτε Φωκίωνι καὶ θεασάμενος - αὐτοῦ - τὴν τράπεζαν αὐστηρὰν καὶ λιτήν, θαυμάζω σʼ ὦ Φωκίων εἶπεν ὅτι οὕτως ἀριστᾶν δυνάμενος - πολιτεύῃ αὐτὸς γὰρ εἰς τὴν γαστέρα ἐδημαγώγει, καὶ τὰς Ἀθήνας - μικρὸν ἡγούμενος τῆς ἀσωτίας ἐφόδιον ἐκ τῆς Μακεδονίας ἐπεσιτίζετο· - καὶ διὰ τοῦτʼ Ἀντίπατρος - εἶπε θεασάμενος - αὐτὸν γέροντα· καθάπερ ἱερείου διαπεπραγμένου μηδὲν ἔτι λοιπὸν ἢ τὴν - γλῶσσαν εἶναι καὶ τὴν κοιλίαν σὲ δʼ οὐκ ἄν τις, ὦ κακόδαιμον, - θαυμάσειεν, εἰ δυνάμενος οὕτω ζῆν ἀνελευθέρως καὶ ἀπανθρώπως καὶ - ἀμεταδότως καὶ - - πρὸς φίλους ἀπηνῶς - καὶ πρὸς πολίτας ἀφιλοτίμως, κακοπαθεῖς καὶ ἀγρυπνεῖς καὶ ἐργολαβεῖς καὶ - κληρονομεῖς καὶ ὑποπίπτεις τηλικοῦτον ἔχων τῆς ἀπραγμοσύνης ἐφόδιον, τὴν - ἀνελευθερίαν; Βυζάντιόν τινα λέγουσιν ἐπὶ δυσμόρφῳ γυναικὶ μοιχὸν - εὑρόντʼ εἰπεῖν, - ὦ ταλαίπωρε, τίς ἀνάγκη; σαπραγόρα προῖξ. ἄγε σὺ κυκᾷς - ὑφάπτεις, -τίς ἀνάγκη - - ὑπάπτεις] in Symbolis conieceram: τίς ἀνάγκα σά; παραγόρα προῖξ ἐμά γε. ἃ δὲ σὺ κλείσας φυλάττεις - ὦ πόνηρε, τοὺς βασιλεῖς πορίζεσθαι δεῖ τοὺς ἐπιτρόπους τῶν - βασιλέων τοὺς ἐν ταῖς πόλεσι πρωτεύειν καὶ ἄρχειν ἐθέλοντας· ἐκείνοις - ἀνάγκη διὰ τὴν φιλοτιμίαν καὶ ἀλαζονείαν - - καὶ τὴν κενὴν δόξαν ἑστιῶσιν χαριζομένοις δορυφοροῦσι -δορυφοροῦσι] δορυφόρους ἔχουσι Madvigius - δῶρα πέμπουσι, στρατεύματα - τρέφουσι μονομάχους ὠνουμένοις· σὺ δὲ τοσαῦτα πράγματα - συγχεῖς καὶ ταράττεις καὶ στροβεῖς σεαυτόν, κοχλίου - βίον ζῶν - Kock. 3 p. 450. ζῶν κοχ. βίον (τινός) idem διὰ τὴν μικρολογίαν, καὶ τὰ δυσχερῆ πάνθʼ ὑπομένεις - οὐδὲν εὖ πάσχων, ὥσπερ ὄνος βαλανέως - ξύλα καὶ φρύγανα κατακομίζων, ἀεὶ καπνοῦ τε καί τέφρας ἀναπιμπλάμενος - λουτροῦ δὲ μὴ μετέχων μηδʼ ἀλέας μηδὲ καθαρειότητος.

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καὶ ταῦτα πρὸς τὴν ὀνώδη καὶ μυρμηκώδη - λέγω - ταύτην φιλοπλουτίαν. ἑτέρα δʼ ἐστὶν ἡ θηριώδης, συκοφαντοῦσα καὶ - κληρονομοῦσα καὶ παραλογιζομένη - καὶ πολυπραγμονοῦσα καὶ φροντίζουσα καὶ ἀριθμοῦσα τῶν φίλων - ἔτι πόσοι ζῶσιν, εἶτα πρὸς -πρὸς] del. Herwerdenus μηδὲν ἀπολαύουσα τῶν πανταχόθεν - προσποριζομένων. - ὥσπερ οὖν ἐχίδνας καὶ - κανθαρίδας καὶ φαλάγγια μᾶλλον προβαλλόμεθα καὶ δυσχεραίνομεν ἄρκτων καὶ - λεόντων, ὅτι κτείνει καὶ ἀπόλλυσιν ἀνθρώπους μηδὲν χρώμενα τοῖς - ἀπολλυμένοις ὑπʼ αὐτῶν· οὕτω δεῖ μᾶλλον δυσχεραίνειν τῶν διʼ ἀσωτίαν - τοὺς - διὰ μικρολογίαν καὶ ἀνελευθερίαν - πονηρούς· ἀφαιροῦνται γὰρ ἄλλων, οἷς αὐτοὶ χρῆσθαι μὴ δύνανται - μηδὲ πεφύκασιν. - ὅθεν ἐκεῖνοι μὲν ἐκεχειρίαν ἄγουσιν, ἐν ἀφθόνοις γενόμενοι καὶ - χορηγίαν ἔχοντες· ὥσπερ ὁ Δημοσθένης; ἔλεγε πρὸς τοὺς νομίζοντας - τῆς πονηρίας τὸν Δημάδην πεπαῦσθαι, νῦν - γὰρ ἔφη μεστὸν ὁρᾶτε, καθάπερ τοὺς λέοντας· τοῖς δʼ εἰς - μηδὲν ἡδὺ μηδὲ χρήσιμον πολιτευομένοις οὐκ ἔστιν - ἀνακωχὴ τοῦ πλεονεκτεῖν οὐδʼ ἀσχολία κενοῖς οὖσιν ἀεὶ καὶ προσδεομένοις - ἁπάντων.

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ἀλλὰ νὴ Δία, φήσει τις, ὅτι -ὅτι] del. Stegmannus παισὶν οὗτοι καὶ κληρονόμοις φυλάττουσι - καὶ θησαυρίζουσι. πῶς; - - οἷς -πῶς; οἷς *: πῶς οἷς - ζῶντες οὐδὲν - μεταδιδόασιν, ἀλλʼ ὥσπερ τῶν μυῶν τῶν ἐν τοῖς μετάλλοις τὴν χρυσῖτιν - ἐσθιόντων οὐκ ἔσται -οὐκ ἔστι R τοῦ χρυσίου μεταλαβεῖν, εἰ μὴ νεκρῶν γενομένων καὶ - ἀνατμηθέντων. παισὶ δὲ καὶ κληρονόμοις διὰ τί βούλονται πολλὰ χρήματα καὶ - μεγάλην - οὐσίαν ἀπολιπεῖν; ἵνα δηλονότι καὶ - οὗτοι φυλάττωσιν ἑτέροις, κἀκεῖνοι πάλιν -πάλιν * παισίν· ὥσπερ οἱ κεραμεοῖ - σωλῆνες οὐδὲν ἀναλαμβάνοντες εἰς ἑαυτοὺς ἀλλʼ ἕκαστος εἰς ἕτερον ἐξ - ἑαυτοῦ μεθιείς, ἄχρι ἄν τις ἔξωθεν ἢ συκοφάντης ἢ τύραννος ἐκκόψας - τὸν - φυλάττοντα καὶ κατεάξας ἀλλαχόσε - παρατρέψῃ καὶ - - παροχετεύσῃ τὸν πλοῦτον· ἤ, καθάπερ λέγουσιν, εἷς ὁ πονηρότατος ἐν τῷ - γένει γενόμενος, καταφάγῃ τὰ πάντων· οὐ γὰρ μόνον γίγνεται δούλων τέκνα - ἀκόλασθʼ ὁμιλεῖν -ἀκόλασθʼ ὁμιλεῖν Diogenes Laertius 4, 35: ἀκόλαστα μὲν - γίνεται δούλων τέκνα -Nauck. p. 675 - ἀλλὰ -ἀλλὰ] om. codd. mei καὶ μικρολόγων ὥς που καὶ Διογένης - ἐπέσκωψεν εἰπὼν Μεγαρέως ἀνδρὸς -ἀνδρὸς R: ἂν ἀνδρὸς - βέλτιον εἶναι κριὸν ἢ υἱὸν - γενέσθαι. καὶ γὰρ οὓς -οὓς R: οἶς - δοκοῦσι παιδεύειν ἀπολλύουσι καὶ - προσδιαστρέφουσιν ἐμφυτεύοντες τὴν αὑτῶν φιλαργυρίαν καὶ τὴν μικρολογίαν, - ὥσπερ - φρούριον τῆς κληρονομίας - ἐνοικοδομοῦντες τοῖς κληρονόμοις. ταῦτα γάρ ἐστιν ἃ - παραινοῦσι καὶ διδάσκουσι κέρδαινε καὶ φείδου, καὶ τοσούτου νόμιζε -τοσούτου νόμιζε] cf. Nauck. p. 929 (fr. 461, 4) - σαυτὸν ἄξιον ὅσον ἂν ἔχῃς. τοῦτο δʼ οὐκ ἔστι - παιδεύειν, ἀλλὰ συστέλλειν - καὶ ἀπορράπτειν ὥσπερ - βαλλάντιον, ἵνα - στέγειν καὶ φυλάττειν τὸ εἰσβληθὲν δύνηται. καίτοι τὸ μὲν βαλλάντιον - ἐμβληθέντος τοῦ ἀργυρίου γίγνεται ῥυπαρὸν καὶ δυσῶδες; οἱ δὲ τῶν - φιλαργύρων παῖδες πρὶν ἢ παραλαμβάνειν τὸν πλοῦτον ἀναπίμπλανται τῆς - φιλοπλουτίας ἀπʼ αὐτῶν τῶν - πατέρων. καὶ - μέντοι τῆς διδασκαλίας καὶ μισθοὺς ἀξίους ἀποτίνουσιν αὐτοῖς, οὐ - φιλοῦντες ὅτι πολλὰ λήψονται, ἀλλὰ μισοῦντες ὅτι μήπω λαμβάνουσι· μηδὲν - γὰρ ἄλλο θαυμάζειν ἢ τὸν πλοῦτον μαθόντες μηδʼ ἐπʼ ἄλλῳ τινὶ ζῆν ἢ - τῷ πολλὰ κεκτῆσθαι, κώλυσιν - τοῦ ἰδίου βίου - τὸν ἐκείνων ποιοῦνται, καὶ νομίζουσιν αὑτῶν ἀφαιρεῖσθαι τὸν χρόνον, - ὅσον ἐκείνοις προστίθησι. διὸ καὶ ζώντων μὲν ἔτι τῶν - πατέρων λανθάνοντες ἁμωσγέπως - παρακλέπτουσι τῆς ἡδονῆς καὶ ἀπολαύουσιν ὥσπερ ἀλλοτρίων μεταδιδόντες - φίλοις, ἀναλίσκοντες εἰς ἐπιθυμίας ἔτι -ἔτι Madvigius: ὅτι - - ἀκούοντες ἔτι -ἔτι idem: τι - μανθάνοντες. ὅταν δʼ ἀποθανόντων τὰς κλεῖς παραλάβωσι καὶ - τὰς σφραγῖδας, ἕτερον βίου σχῆμα αὐτοῖς ἐστι καὶ πρόσωπον ἀγέλαστον - αὐστηρὸν ἀνέντευκτον οὐ κολοφὼν οὐ σφαῖρα οὐ τραχηλισμὸς - - οὐκ Ἀκαδήμεια -Ἀκαδήμεια *: ἀκαδημία - οὐ - Λύκειον, ἀλλʼ οἰκετῶν ἀνάκρισις καὶ γραμματείων ἐπίσκεψις καὶ πρὸς - οἰκονόμους ἢ χρεώστας διαλογισμὸς καὶ ἀσχολία καὶ - φροντὶς ἀφαιρουμένη τὸ ἄριστον καὶ συνελαύνουσα νυκτὸς εἰς τὸ βαλανεῖον - γυμνάσια δʼ οἷσιν ἐνετράφη Δίρκης θʼ ὕδωρ - παρώδευται· - κἂν εἴπῃ τις οὐκ ἀκούσῃ τοῦ - φιλοσόφου;ʼ πόθεν ἐμοί;ʼ φησίν· οὐ σχολάζω τοῦ πατρὸς τεθνηκότος. cf. Kock. 3 p. 447 ὦ - ταλαίπωρε, τί σοι τοιοῦτο καταλέλοιπεν οἷον ἀφῄρηται, τὴν σχολὴν καὶ τὴν - ἐλευθερίαν; μᾶλλον δʼ οὐκ ἐκεῖνος ἀλλʼ ὁ πλοῦτος περιχυθεὶς καὶ κρατήσας, - ὥσπερ ἡ παρʼ Ἡσιόδῳ -Ἡσιόδῳ] OD 705 γυνὴ - - εὔει ἄτερ δαλοῦ καὶ ἐν ὠμῷ -δαλοῦ καὶ ἐν ὠμῷ] δαλοῖο καὶ ὠμῷ Hesiodus γήραϊ θῆκεν; - ὥσπερ ῥυτίδας ἀώρους ἢ πολιὰς ἐπαγαγὼν τῇ ψυχῇ τὰς - φροντίδας ἐκ τῆς φιλαργυρίας καὶ τῆς ἀσχολίας, ὑφʼ ὧν μαραίνεται τὸ - γαῦρον καὶ τὸ φιλότιμον καὶ - τὸ φιλάνθρωπον. -

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τί οὖν; φήσει -φήσει R: φησί - τις, οὐχ ὁρᾷς καὶ χρωμένους ἐνίους δαψιλῶς τοῖς χρήμασι; - σὺ δʼ οὐκ ἀκούεις, φήσομεν, Ἀριστοτέλους λέγοντος, ὅτι· οἱ μὲν οὐ - χρῶνται οἱ δὲ παραχρῶνται, καθάπερ οὔδʼ ἑτέρου - προσήκοντος; ἀλλʼ ἐκείνους μὲν οὐκ ὠφελεῖ τὸ οἰκεῖον οὐδὲ - κοσμεῖ, τούτους δὲ καὶ βλάπτει καὶ καταισχύνει. - φέρε δὴ σκεψώμεθα τὸ πρῶτον. τίνων τίς ἡ -ἡ * - χρῆσις αὕτη, διʼ ἣν θαυμάζεται ὁ πλοῦτος; πότερον τῶν ἀρκούντων ἢ τῶν - περιττῶν; εἰ γὰρ τῶν - ἀρκούντων, -ἢ τῶν περιττῶν; εἰ γὰρ ἀρκούντων Stegmannus οὐδὲν πλέον - ἔχουσιν οἱ πλούσιοι τῶν μέτρια κεκτημένων· ἀλλὰ τυφλὸς καὶ ἄπλουτος -τυφλὸς καὶ ἄπλουτος *: τυφλὸς aut ἄπλουτος - ὁ πλοῦτός ἐστιν ὥς φησι Θεόφραστος, καὶ - ἄζηλος ἀληθῶς, εἰ Καλλίας ὁ -ὁ Stegmannus πλουσιώτατος Ἀθηναίων καὶ Ἰσμηνίας ὁ - Θηβαίων εὐπορώτατος ἐχρῶντο τούτοις, οἷς -Σωκράτης καὶ Ἐπαμεινώνδας. ὡς γὰρ Ἀγάθων τὸν αὐλὸν ἀπέπεμψεν ἐκ - τοῦ συμποσίου πρὸς τὰς γυναῖκας, οἰόμενος ἀρκεῖν τοὺς λόγους τῶν - παρόντων· οὕτως ἀποπέμψειας ἂν καὶ στρωμνὰς ἁλουργεῖς καὶ τραπέζας - πολυτελεῖς -πολυτελεῖς] cf. Kock. 3 p. 494 καὶ τὰ περιττὰ πάντα, τοὺς,· - - πλουσίους ὁρῶν χρωμένους οἷς οἱ πένητες· οὐκ - - - αἶψά κε πηδάλιον μὲν ὑπὲρ καπνοῦ καταθεῖο, -Hes. OD 45 - ἔργα βοῶν δʼ ἀπόλοιτο καὶ ἡμιόνων ταλαεργῶν. - ἀλλὰ χρυσοχόων καὶ τορευτῶν καὶ μυρεψῶν καὶ μαγείρων, καλῆς καὶ - σώφρονος γενομένης ξενηλασίας, - τῶν ἀχρήστων. - εἰ δὲ τὰ μὲν ἀρκοῦντα κοινὰ καὶ τῶν μὴ πλουσίων -τῶν μὴ πλουσίων καὶ τῶν πλουσίων *: τῶν μὴ πλουσίων aut τῶν πλουσίων - καὶ τῶν πλουσίων - ἐστί, σεμνύνεται δʼ ὁ πλοῦτος ἐπὶ τοῖς περισσοῖς· καὶ τὸν Σκόπαν τὸν - Θεσσαλὸν ἐπαινεῖς, ὃς αἰτηθείς τι τῶν κατὰ τὴν οἰκίαν ὡς περιττὸν - αὐτῷ -αὐτῷ Bryanus: οὕτω - καὶ ἄχρηστον ἀλλὰ - μήν ἔφη τούτοις ἐσμὲν ἡμεῖς εὐδαίμονες καὶ μακάριοι - τοῖς περιττοῖς, ἀλλʼ οὐκ - ἐκείνοις τοῖς ἀναγκαίοις· ὅρα μὴ πομπὴν ἐπαινοῦντι καὶ πανήγυριν - μᾶλλον ἢ βίον ἔοικας. ἡ πάτριος τῶν Διονυσίων ἑορτὴ τὸ παλαιὸν - ἐπέμπετο δημοτικῶς καὶ ἱλαρῶς, - ἀμφορεὺς - οἴνου καὶ κληματίς, -κληματίς] add. ἤγετο τὸ πρῶτον Stegmannus εἶτα τράγον τις εἷλκεν, ἄλλος - ἰσχάδων ἄρριχον ἠκολούθει κομίζων, ἐπὶ πᾶσι δʼ ὁ φαλλός ἀλλὰ νῦν - ταῦτα παρεώραται καὶ ἠφάνισται, χρυσωμάτων περιφερομένων καὶ ἱματίων - πολυτελῶν καὶ ζευγῶν ἐλαυνομένων καὶ προσωπείων. - οὕτω τἀναγκαῖα -τἀναγκαῖα *: τὰ ἀναγκαῖα - τοῦ πλούτου καὶ χρήσιμα τοῖς ἀχρήστοις κατακέχωσται - καὶ τοῖς περιττοῖς.

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οἱ δὲ πολλοὶ τὸ τοῦ Τηλεμάχου πάσχομεν - καὶ γὰρ ἐκεῖνος ὑπʼ ἀπειρίας μᾶλλον δʼ - ἀπειροκαλίας τὴν μὲν Νέστορος ἰδὼν οἰκίαν κλίνας ἔχουσαν - τραπέζας ἱμάτια στρώματα οἶνον ἡδύν, οὐκ - ἐμακάριζε τὸν εὐποροῦντα τῶν ἀναγκαίων ἢ -ἢ] deleverim καὶ τῶν χρησίμων· παρὰ δὲ - τῷ Μενελάῳ θεασάμενος ἐλέφαντα καὶ χρυσὸν καὶ ἤλεκτρον ἐξεπλάγη καὶ - εἶπε -Ζηνὸς που τοιήδε γʼ Ὀλυμπίου ἔνδοθεν αὐλή· Hom. δ 74 - - - ὅσσα τάδʼ ἄσπετα πολλά· σέβας μʼ ἔχει εἰσορόωντα - Σωκράτης δʼ ἂν εἶπεν ἢ καὶ Διογένης - ὅσσα τάδʼ ἄθλια πολλὰ καὶ ἄχρηστα καὶ μάταια· - - γέλως μʼ ἔχει εἰσορόωντα. - τί λέγεις, ἀβέλτερʼ, ὃς -ἀβέλτερʼ ὃς *: ἀβέλτερος - τῆς γυναικὸς - ὀφείλων παρελεῖν τὴν πορφύραν καὶ τὸν κόσμον, ἵνα παύσηται τρυφῶσα καὶ - ξενομανοῦσα, τὴν οἰκίαν πάλιν καλλωπίζεις ὡς θέατρον ἢ θυμέλην τοῖς - εἰσιοῦσι;

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τοιαύτην ὁ πλοῦτος εὐδαιμονίαν ἔχει θεατῶν - - δεομένην καὶ μαρτύρων, οἷς δεῖ πᾶσιν ἐμπομπεύειν αὐτόν, ἢ· τὸ μηδέν - ἐστιν. ἀλλʼ οὐχ ὅμοιόν γε τὸ σωφρονεῖν τὸ φιλοσοφεῖν - τὸ γιγνώσκειν ἃ δεῖ περὶ θεῶν· ἀλλὰ κἂν λανθάνῃ πάντας ἀνθρώπους, - ἴδιον σέλας ἔχει - καὶ φέγγος ἐν τῇ ψυχῇ μέγα καὶ χαρὰν ποιεῖ σύνοικον αὐτῇ ἐν ἑαυτῇ -αὐτῇ ἐν ἑαυτῇ] αὐτῆς Stegmannus - ἀντιλαμβανομένῃ -ἀντιλαμβανομένης idem - τἀγαθοῦ, ἂν τʼ εἰδῇ τις - ἄν τε λανθάνῃ καὶ θεοὺς καὶ ἀνθρώπους ἅπαντας. τοιοῦτόν ἐστιν ἀρετὴ - ἀλήθεια μαθημάτων τε κάλλος γεωμετρικῶν ἀστρολογικῶν οἷς πάντα τὰ -τὰ * τοῦ - πλούτου φάλαρα ταῦτα καὶ περιδέραια· καὶ θεάματα κορασιώδη παραβαλεῖν cf. Kock. 3 p. 437 - ἄξιον, ἃ -ἃ * ἄ - μηδενὸς ὁρῶντος μηδὲ - προσβλέποντος ὄντως τυφλὸς γίγνεται καὶ ἀφεγγὴς ὁ πλοῦτος; μόνος γὰρ ὁ - πλούσιος δειπνῶν μετὰ τῆς γυναικὸς ἢ - τῶν συνήθων οὔτε ταῖς χρυσαῖς παρέχει - πράγματα τραπέζαις οὔτε τοῖς χρυσοῖς ἐκπώμασιν ἀλλὰ χρῆται - τοῖς προστυχοῦσι, καὶ ἡ γυνὴ ἄχρυσος καὶ ἀπόρφυρος - καὶ ἀφελὴς πάρεστιν· ὅταν δὲ σύνδειπνον, τουτέστι πομπὴ καὶ θέατρον, - συγκροτῆται καὶ δρᾶμα πλουσιακὸν εἰσάγηται, νηῶν δʼ ἔκφερε λέβητάς τε - τρίποδάς τε· Hom. Ψ 259 τῶν τε λύχνων ἀντέχονται καὶ περισπῶνται - περὶ τὰς κύλικας, ἀλλάσσουσι τοὺς οἰνοχόους, - μεταμφιεννύουσι πάντα, πάντα -πάντα] prius del. Duebnerus κινοῦσι, χρυσόν, ἄργυρον, λιθοκόλλητα, ἁπλῶς - πλουτεῖν ὁμολογοῦντες. ἀλλὰ σωφροσύνης γε, κἂν μόνος δειπνῇ, δεῖται κἂν - δικαιοσύνης.

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Ἱππόμαχος ὁ ἀλείπτης, ἐπαινούντων τινῶν ἄνθρωπον εὐμήκη καὶ μακρὰς ἔχοντα χεῖρας ὡς πυκτικόν, εἴπερ ἔφη καθελεῖν ἔδει τὸν στέφανον κρεμάμενον τοῦτʼ ἔστιν εἰπεῖν πρὸς τοὺς τὰ καλὰ χωρία καὶ τὰς μεγάλας οἰκίας καὶ τὸ πολὺ ἀργύριον ὑπερεκπεπληγμένους καὶ μακαρίζοντας, εἴ γʼ ἔδει πωλουμένην πρίασθαι τὴν εὐδαιμονίαν καίτοι πολλοὺς ἂν εἴποι τις, ὅτι μᾶλλον ἐθέλουσι πλουτεῖν καὶ κακοδαιμονοῦντες μακάριοι γενέσθαι δόντες ἀργύριον, ἀλλʼ οὐκ ἔστι γε χρημάτων ὤνιον ἀλυπία, μεγαλοφροσύνη, εὐστάθεια, θαρραλεότης, αὐτάρκεια· τῷ πλουτεῖν οὐκ ἔνεστι τὸ πλούτου καταφρονεῖν οὐδὲ τῷ τὰ περιττὰ κεκτῆσθαι τὸ μὴ δεῖσθαι τῶν περιττῶν.

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τίνος οὖν ἀπαλλάττει τῶν ἄλλων κακῶν ὁ πλοῦτος, εἰ μηδὲ φιλοπλουτίας; ἀλλὰ ποτῷ μὲν ἔσβεσαν τὴν τοῦ ποτοῦ ὄρεξιν καὶ τροφὴ τὴν τῆς τροφῆς ἐπιθυμίαν ἠκέσαντο· κἀκεῖνος ὁ λέγων δὸς χλαῖναν Ἱππώνακτι, κάρτα γὰρ ῥιγῶ,cf. Bergk. 2 p. 469 πλειόνων ἐπιφερομένων δυσανασχετεῖ καὶ διωθεῖται· φιλαργυρίαν δʼ οὐ σβέννυσιν ἀργύριον οὐδὲ χρυσίον οὐδὲ πλεονεξία παύεται κτωμένη τὸ πλέον. ἀλλʼ ἔστιν εἰπεῖν πρὸς τὸν πλοῦτον ὥσπερὥσπερ] i. e. ὥσπερ πρὸς ἰατρὸν ἀλαζόνα τὸ φάρμακόν σου τὴν νόσον μείζω ποιεῖ·Kock 3 p. 494 ἄρτου δεομένους καὶ οἴκου καὶ σκέπης μετρίας καὶ τοῦ τυχόντος ὄψου παραλαβὼν ἐμπέπληκεν ἐπιθυμίας χρυσοῦ καὶ ἀργύρου καὶ ἐλέφαντος καὶ σμαράγδων καὶ κυνῶν καὶ ἵππων, εἰς χαλεπὰ καὶ σπάνια καὶ δυσπόριστα καὶ ἄχρηστα μεταθεὶς ἐκ τῶν ἀναγκαίων τὴν ὄρεξιν. ἐπεὶ τῶν γʼ ἀρκούντων οὐδεὶς πένης ἐστίν· οὐδὲ δεδάνεισται πώποτʼ ἄνθρωπος ἀργύριον, ἵνʼ ἄλφιτα πρίηται ἢ τυρὸν ἢ ἄρτον ἢ ἐλαίας· ἀλλὰ τὸν μὲν οἰκία πολυτελὴς χρεωφειλέτην πεποίηκε, τὸν δʼ ὁμοροῦν ἐλαιόφυτον, τὸν δὲ σιτῶνες ἀμπελῶνες, ἄλλον ἡμίονοι Γαλατικαὶ, ἄλλον ἵπποι ζυγοφόροι κείνʼ ὄχεα κροτέοντεςHom. O 453 ἐνσεσείκασιν εἰς βάραθρον συμβολαίων καὶ τόκων καὶ ὑποθηκῶν. εἶθʼ ὥσπερ οἱ πίνοντες μετὰ τὸ μὴ διψῆν ἢ ἐσθίοντες μετὰ τὸ μὴ πεινῆν καὶ ὅσα διψῶντες ἢ πεινῶντες ἔλαβον προσεξεμοῦσιν, οὕτως οἱ τῶν ἀχρήστων ἐφιέμενοι καὶ περιττῶν οὐδὲ τῶν ἀναγκαίων κρατοῦσιν. οὗτοι μὲν οὖν τοιοῦτοι.

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τοὺς δὲ μηδὲν ἀποβάλλοντας ἔχοντας δὲ πολλὰ πλειόνων δʼ ἀεὶ δεομένους ἔτι μᾶλλον θαυμάσειεν ἄν τις τοῦ Ἀριστίππου μεμνημένος ἐκεῖνος γὰρ εἰώθει λέγειν, ὅτι πολλὰ μέν τις ἐσθίων πολλὰ δὲ πίνων πληρούμενος δὲ μηδέποτε, πρὸς τοὺς ἰατροὺς βαδίζει καὶ πυνθάνεται τί τὸ πάθος καί τίς ἡ διάθεσις καὶ πῶς ἂν ἀπαλλαγείη· εἰ δέ τις ἔχων πέντε κλίνας δέκα ζητεῖ, καὶ κεκτημένος δέκα τραπέζας ἑτέρας συνωνεῖται τοσαύτας, καὶ χωρίων πολλῶν παρόντων καὶ ἀργυρίου, οὐ γίγνεται μεστὸς ἀλλʼ ἐπʼ ἄλλα συντέταται καὶ ἀγρυπνεῖ καὶ ἀπλήρωτός ἐστι. πάντων, οὗτος οὐκ οἴεται δεῖσθαι τοῦ θεραπεύσοντος καὶ δείξοντος ἀφʼ ἧς αἰτίας τοῦτο πέπονθε. καίτοι τῶν διψώντων τὸν μὲν οὐ πεπωκότα προσδοκήσειεν ἄν τις ἀπαλλαγήσεσθαι πιόντα τοῦ διψῆν, τὸν δὲ πίνοντα συνεχῶς καὶ μὴ παυόμενον οὐ πληρώσεως ἀλλὰ καθάρσεως οἰόμεθα δεῖσθαι· καὶ κελεύομεν ἐμεῖν, ὡς οὐχ ὑπʼ ἐνδείας ὀχλούμενον ἀλλά τινος δριμύτητος ἢ θερμότητος αὐτῷ παρὰ φύσιν ἐνούσης· οὐκοῦν καὶ τῶν ποριζόντωνποριζόντων] ποριζομένων R. paulo post p. 358 lin. 7 recte dicitur τω-ι πορισμῷ προστετηκότα ὁ μὲν ἐνδεὴς· καὶ ἄπορος παύσεται ἴσως ἑστίαν κτησάμενοςἴσως παύς. κτης. ἑστίαν? ἢ θησαυρὸν εὑρὼν, ἢ φίλου βοηθήσαντος ἐκτίσας καὶ ἀπαλλαγεὶς τοῦ δανειστοῦ· τὸν δὲ πλείω τῶν ἱκανῶν ἔχοντα καὶ πλειόνων ὀρεγόμενον οὐ χρυσίον ἐστὶν οὐδʼ ἀργύριον τὸ θεραπεῦον οὐδʼ ἵπποι καὶ πρόβατα καὶ βόες, ἀλλʼ ἐκβολῆς δεῖται καὶ καθαρμοῦ. πενία γὰρ οὐκ ἔστιν ἀλλʼ ἀπληστία τὸ πάθοςcf, Kock. 3 p. 494 αὐτοῦ καὶ φιλοπλουτία, διὰ κρίσιν φαύλην καὶ ἀλόγιστον ἐνοῦσα· ἣν ἂν μή τις ἐξέληται τῆς ψυχῆς ὥσπερ ἕλμιγγα πλατεῖαν,ἕλμιγγα πλατεῖαν (ἕλμινθα πλατεῖαν Hauptius) scripsi: ἕλιγμα πλάγιον οὐ παύσονται δεόμενοι τῶν περιττῶν, τουτέστιν ἐπιθυμοῦντες ὧν οὐ δέονται.

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ὅταν ἰατρὸς πρὸς ἄνθρωπον εἰσελθὼν ἐρριμμένον ἐν τῷ κλινιδίῳ καὶ στένοντα καὶ μὴ βουλόμενον τροφὴν λαβεῖν, ἅψηται καὶ ἀνακρίνῃ καὶ εὕρῃ μὴ πυρέττοντα, ψυχικὴ νόσος ἔφη καὶ ἀπῆλθεν οὐκοῦν καὶ ἡμεῖς ὅταν ἴδωμεν ἄνδρα τῷ πορισμῷ προστετηκότα καὶ τοῖς ἀναλώμασιν ἐπιστένοντα καὶ μηδενὸς εἰς χρηματισμὸν συντελοῦντος αἰσχροῦ μηδʼ ἀνιαροῦ φειδόμενον, οἰκίας δʼ ἔχοντα καὶ χώρας καὶ ἀγέλας καὶ ἀνδράποδα σὺν ἱματίοις, τί φήσομεν τὸ πάθος εἶναι τἀνθρώπου ἢ πενίαν ψυχικήν; ἐπεὶ τήν γε χρηματικήν, ὥς φησιν ὁ Μένανδρος,Μένανδρος] Kock. 3 p. 208 εἷς ἂν φίλος ἀπαλλάξειεν εὐεργετήσας· τὴν δὲ ψυχικὴν ἐκείνην οὐκ ἂν ἐμπλήσειαν ἅπαντες οὔτε ζῶντες οὔτε ἀποθανόντες. ὅθεν εὖ πρὸς τούτους λέλεκται ὑπὸ τοῦ Σόλωνος πλούτου δʼ οὐδὲν τέρμα πεφασμένον ἀνθρώποισιν. Bergk. 2 p. 46 ἐπεὶ τοῖς γε νοῦν ἔχουσιν ὁ τῆς φύσεως πλοῦτος ὥρισται καὶ τὸ τέρμα πάρεστι τῆς χρείας καθάπερ κέντρῳ καὶ διαστήματι περιγραφόμενον. ἀλλὰ καὶ τοῦτο τῆς φιλαργυρίας ἴδιον· ἐπιθυμία γάρ ἐστι μαχομένη πρὸς τὴν αὑτῆς πλήρωσιν· αἱ δʼ ἄλλαι καὶ συνεργοῦσιν οὐδεὶς γοῦν ἀπέχεται χρήσεωςχρήσεως M: χρηστὸς ὄψου διὰ φιλοψίαν οὐδʼ οἴνου διʼ οἰνοφλυγίαν, ὡς χρημάτων ἀπέχονται διὰ φιλοχρηματίαν. καίτοι πῶς οὐ μανικὸν οὐδʼ οἰκτρὸν τὸ πάθος, εἴ τις ἱματίῳ μὴ χρῆται διὰ τὸ ῥιγοῦν μηδʼ ἄρτῳ διὰ τὸ πεινῆν μηδὲ πλούτῳ διὰ τὸ φιλοπλουτεῖν; ἀλλʼ ἐν τοῖς Θρασωνίδου κακοῖς ἐστιν· παρʼ ἐμοὶ γάρ ἐστιν ἔνδον, ἔξεστινἔξεστιν δέ W: ἔξεστι δέ μοι Kock. 3 p. 98 καὶ βούλομαι τοῦθʼ ὡς ἂν ἐμμανέστατα ἐρῶν τις, οὐ ποιῶ δέ· κατακλείσας δὲ πάντα καὶ κατασφραγισάμενος, καὶ παραριθμήσας τοκισταῖς καὶ πραγματευταῖς, ἄλλα συνάγω καὶ διώκω· καὶ ζυγομαχῶ πρὸς τοὺς οἰκέτας πρὸς τοὺς γεωργοὺς πρὸς τοὺς χρεώστας· Ἄπολλον, ἀνθρώπων τινʼἄνθρωπόν τινʼ Naberus ἀθλιώτερον Kock. 3 p. 98 ἑόρακας ἢ ἐρῶντα δυσποτμώτερον;

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ὁ Σοφοκλῆς ἐρωτηθείς, εἰεἰ] εἰ ἔτι Herwerdenus, coll. Plat. Rep. p. 329 b δύναται γυναικὶ πλησιάζειν, εὐφήμει, ἄνθρωπε εἶπεν ἐλεύθερος γέγονα, λυττῶντας καὶ ἀγρίους δεσπότας διὰ τὸ γῆρας ἀποφυγών. χάριεν γὰρ ἅμα ταῖς ἡδοναῖς συνεκλιπεῖν τὰς ἐπιθυμίας, ἃς μήτε ἄνδρα φησὶν Ἀλκαῖος;Ἀλκαῖος] Bergk. 3 p. 183 διαφυγεῖν μήτε γυναῖκα. τοῦτο δʼ οὐκ ἔστιν ἐπὶmalim ἔστιν εἰπεῖν τῆς φιλοπλουτίας· ἀλλʼ ὥσπερ βαρεῖα καὶ πικρὰ δέσποινα κτάσθαι μὲν ἀναγκάζει χρῆσθαι δὲ κωλύει, καὶ τὴν μὲν ἐπιθυμίαν ἐγείρει τὴν δʼ ἡδονὴν ἀφαιρεῖται. τοὺς μὲν οὖν Ῥοδίους ὁ Στρατόνικος ἐπέσκωπτεν εἰς πολυτέλειαν, οἰκοδομεῖν μὲν ὡς ἀθανάτους λέγων ὀψωνεῖν δʼ ὡς ὀλιγοχρονίους οἱ δὲ φιλάργυροι κτῶνται μὲν ὡς πολυτελεῖς χρῶνται δʼ ὡς ἀνελεύθεροι, καὶ τοὺς μὲν πόνους ὑπομένουσι τὰς δʼ ἡδονὰς οὐκ ἔχουσιν. ὁ γοῦν Δημάδης ἐπιστὰς ἀριστῶντί ποτε Φωκίωνι καὶ θεασάμενος αὐτοῦ τὴν τράπεζαν αὐστηρὰν καὶ λιτήν, θαυμάζω σʼ ὦ Φωκίων εἶπεν ὅτι οὕτως ἀριστᾶν δυνάμενος πολιτεύῃ αὐτὸς γὰρ εἰς τὴν γαστέρα ἐδημαγώγει, καὶ τὰς Ἀθήνας μικρὸν ἡγούμενος τῆς ἀσωτίας ἐφόδιον ἐκ τῆς Μακεδονίας ἐπεσιτίζετο· καὶ διὰ τοῦτʼ Ἀντίπατρος εἶπε θεασάμενος αὐτὸν γέροντα· καθάπερ ἱερείου διαπεπραγμένου μηδὲν ἔτι λοιπὸν ἢ τὴν γλῶσσαν εἶναι καὶ τὴν κοιλίαν σὲ δʼ οὐκ ἄν τις, ὦ κακόδαιμον, θαυμάσειεν, εἰ δυνάμενος οὕτω ζῆν ἀνελευθέρως καὶ ἀπανθρώπως καὶ ἀμεταδότως καὶ πρὸς φίλους ἀπηνῶς καὶ πρὸς πολίτας ἀφιλοτίμως, κακοπαθεῖς καὶ ἀγρυπνεῖς καὶ ἐργολαβεῖς καὶ κληρονομεῖς καὶ ὑποπίπτεις τηλικοῦτον ἔχων τῆς ἀπραγμοσύνης ἐφόδιον, τὴν ἀνελευθερίαν; Βυζάντιόν τινα λέγουσιν ἐπὶ δυσμόρφῳ γυναικὶ μοιχὸν εὑρόντʼ εἰπεῖν, ὦ ταλαίπωρε, τίς ἀνάγκη; σαπραγόρα προῖξ. ἄγε σὺ κυκᾷς ὑφάπτεις,τίς ἀνάγκη - - ὑπάπτεις] in Symbolis conieceram: τίς ἀνάγκα σά; παραγόρα προῖξ ἐμά γε. ἃ δὲ σὺ κλείσας φυλάττεις ὦ πόνηρε, τοὺς βασιλεῖς πορίζεσθαι δεῖ τοὺς ἐπιτρόπους τῶν βασιλέων τοὺς ἐν ταῖς πόλεσι πρωτεύειν καὶ ἄρχειν ἐθέλοντας· ἐκείνοις ἀνάγκη διὰ τὴν φιλοτιμίαν καὶ ἀλαζονείαν καὶ τὴν κενὴν δόξαν ἑστιῶσιν χαριζομένοις δορυφοροῦσιδορυφοροῦσι] δορυφόρους ἔχουσι Madvigius δῶρα πέμπουσι, στρατεύματα τρέφουσι μονομάχους ὠνουμένοις· σὺ δὲ τοσαῦτα πράγματα συγχεῖς καὶ ταράττεις καὶ στροβεῖς σεαυτόν, κοχλίου βίον ζῶνKock. 3 p. 450. ζῶν κοχ. βίον (τινός) idem διὰ τὴν μικρολογίαν, καὶ τὰ δυσχερῆ πάνθʼ ὑπομένεις οὐδὲν εὖ πάσχων, ὥσπερ ὄνος βαλανέως ξύλα καὶ φρύγανα κατακομίζων, ἀεὶ καπνοῦ τε καί τέφρας ἀναπιμπλάμενος λουτροῦ δὲ μὴ μετέχων μηδʼ ἀλέας μηδὲ καθαρειότητος.

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καὶ ταῦτα πρὸς τὴν ὀνώδη καὶ μυρμηκώδη λέγω ταύτην φιλοπλουτίαν. ἑτέρα δʼ ἐστὶν ἡ θηριώδης, συκοφαντοῦσα καὶ κληρονομοῦσα καὶ παραλογιζομένη καὶ πολυπραγμονοῦσα καὶ φροντίζουσα καὶ ἀριθμοῦσα τῶν φίλων ἔτι πόσοι ζῶσιν, εἶτα πρὸςπρὸς] del. Herwerdenus μηδὲν ἀπολαύουσα τῶν πανταχόθεν προσποριζομένων. ὥσπερ οὖν ἐχίδνας καὶ κανθαρίδας καὶ φαλάγγια μᾶλλον προβαλλόμεθα καὶ δυσχεραίνομεν ἄρκτων καὶ λεόντων, ὅτι κτείνει καὶ ἀπόλλυσιν ἀνθρώπους μηδὲν χρώμενα τοῖς ἀπολλυμένοις ὑπʼ αὐτῶν· οὕτω δεῖ μᾶλλον δυσχεραίνειν τῶν διʼ ἀσωτίαν τοὺς διὰ μικρολογίαν καὶ ἀνελευθερίαν πονηρούς· ἀφαιροῦνται γὰρ ἄλλων, οἷς αὐτοὶ χρῆσθαι μὴ δύνανται μηδὲ πεφύκασιν. ὅθεν ἐκεῖνοι μὲν ἐκεχειρίαν ἄγουσιν, ἐν ἀφθόνοις γενόμενοι καὶ χορηγίαν ἔχοντες· ὥσπερ ὁ Δημοσθένης; ἔλεγε πρὸς τοὺς νομίζοντας τῆς πονηρίας τὸν Δημάδην πεπαῦσθαι, νῦν γὰρ ἔφη μεστὸν ὁρᾶτε, καθάπερ τοὺς λέοντας· τοῖς δʼ εἰς μηδὲν ἡδὺ μηδὲ χρήσιμον πολιτευομένοις οὐκ ἔστιν ἀνακωχὴ τοῦ πλεονεκτεῖν οὐδʼ ἀσχολία κενοῖς οὖσιν ἀεὶ καὶ προσδεομένοις ἁπάντων.

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ἀλλὰ νὴ Δία, φήσει τις, ὅτιὅτι] del. Stegmannus παισὶν οὗτοι καὶ κληρονόμοις φυλάττουσι καὶ θησαυρίζουσι. πῶς; οἷςπῶς; οἷς *: πῶς οἷς ζῶντες οὐδὲν μεταδιδόασιν, ἀλλʼ ὥσπερ τῶν μυῶν τῶν ἐν τοῖς μετάλλοις τὴν χρυσῖτιν ἐσθιόντων οὐκ ἔσταιοὐκ ἔστι R τοῦ χρυσίου μεταλαβεῖν, εἰ μὴ νεκρῶν γενομένων καὶ ἀνατμηθέντων. παισὶ δὲ καὶ κληρονόμοις διὰ τί βούλονται πολλὰ χρήματα καὶ μεγάλην οὐσίαν ἀπολιπεῖν; ἵνα δηλονότι καὶ οὗτοι φυλάττωσιν ἑτέροις, κἀκεῖνοι πάλινπάλιν * παισίν· ὥσπερ οἱ κεραμεοῖ σωλῆνες οὐδὲν ἀναλαμβάνοντες εἰς ἑαυτοὺς ἀλλʼ ἕκαστος εἰς ἕτερον ἐξ ἑαυτοῦ μεθιείς, ἄχρι ἄν τις ἔξωθεν ἢ συκοφάντης ἢ τύραννος ἐκκόψας τὸν φυλάττοντα καὶ κατεάξας ἀλλαχόσε παρατρέψῃ καὶ παροχετεύσῃ τὸν πλοῦτον· ἤ, καθάπερ λέγουσιν, εἷς ὁ πονηρότατος ἐν τῷ γένει γενόμενος, καταφάγῃ τὰ πάντων· οὐ γὰρ μόνον γίγνεται δούλων τέκνα ἀκόλασθʼ ὁμιλεῖνἀκόλασθʼ ὁμιλεῖν Diogenes Laertius 4, 35: ἀκόλαστα μὲν γίνεται δούλων τέκνα Nauck. p. 675 ἀλλὰἀλλὰ] om. codd. mei καὶ μικρολόγων ὥς που καὶ Διογένης ἐπέσκωψεν εἰπὼν Μεγαρέως ἀνδρὸςἀνδρὸς R: ἂν ἀνδρὸς βέλτιον εἶναι κριὸν ἢ υἱὸν γενέσθαι. καὶ γὰρ οὓςοὓς R: οἶς δοκοῦσι παιδεύειν ἀπολλύουσι καὶ προσδιαστρέφουσιν ἐμφυτεύοντες τὴν αὑτῶν φιλαργυρίαν καὶ τὴν μικρολογίαν, ὥσπερ φρούριον τῆς κληρονομίας ἐνοικοδομοῦντες τοῖς κληρονόμοις. ταῦτα γάρ ἐστιν ἃ παραινοῦσι καὶ διδάσκουσι κέρδαινε καὶ φείδου, καὶ τοσούτου νόμιζετοσούτου νόμιζε] cf. Nauck. p. 929 (fr. 461, 4) σαυτὸν ἄξιον ὅσον ἂν ἔχῃς. τοῦτο δʼ οὐκ ἔστι παιδεύειν, ἀλλὰ συστέλλειν καὶ ἀπορράπτειν ὥσπερ βαλλάντιον, ἵνα στέγειν καὶ φυλάττειν τὸ εἰσβληθὲν δύνηται. καίτοι τὸ μὲν βαλλάντιον ἐμβληθέντος τοῦ ἀργυρίου γίγνεται ῥυπαρὸν καὶ δυσῶδες; οἱ δὲ τῶν φιλαργύρων παῖδες πρὶν ἢ παραλαμβάνειν τὸν πλοῦτον ἀναπίμπλανται τῆς φιλοπλουτίας ἀπʼ αὐτῶν τῶν πατέρων. καὶ μέντοι τῆς διδασκαλίας καὶ μισθοὺς ἀξίους ἀποτίνουσιν αὐτοῖς, οὐ φιλοῦντες ὅτι πολλὰ λήψονται, ἀλλὰ μισοῦντες ὅτι μήπω λαμβάνουσι· μηδὲν γὰρ ἄλλο θαυμάζειν ἢ τὸν πλοῦτον μαθόντες μηδʼ ἐπʼ ἄλλῳ τινὶ ζῆν ἢ τῷ πολλὰ κεκτῆσθαι, κώλυσιν τοῦ ἰδίου βίου τὸν ἐκείνων ποιοῦνται, καὶ νομίζουσιν αὑτῶν ἀφαιρεῖσθαι τὸν χρόνον, ὅσον ἐκείνοις προστίθησι. διὸ καὶ ζώντων μὲν ἔτι τῶν πατέρων λανθάνοντες ἁμωσγέπως παρακλέπτουσι τῆς ἡδονῆς καὶ ἀπολαύουσιν ὥσπερ ἀλλοτρίων μεταδιδόντες φίλοις, ἀναλίσκοντες εἰς ἐπιθυμίας ἔτιἔτι Madvigius: ὅτι ἀκούοντες ἔτιἔτι idem: τι μανθάνοντες. ὅταν δʼ ἀποθανόντων τὰς κλεῖς παραλάβωσι καὶ τὰς σφραγῖδας, ἕτερον βίου σχῆμα αὐτοῖς ἐστι καὶ πρόσωπον ἀγέλαστον αὐστηρὸν ἀνέντευκτον οὐ κολοφὼν οὐ σφαῖρα οὐ τραχηλισμὸς οὐκ ἈκαδήμειαἈκαδήμεια *: ἀκαδημία οὐ Λύκειον, ἀλλʼ οἰκετῶν ἀνάκρισις καὶ γραμματείων ἐπίσκεψις καὶ πρὸς οἰκονόμους ἢ χρεώστας διαλογισμὸς καὶ ἀσχολία καὶ φροντὶς ἀφαιρουμένη τὸ ἄριστον καὶ συνελαύνουσα νυκτὸς εἰς τὸ βαλανεῖον γυμνάσια δʼ οἷσιν ἐνετράφη Δίρκης θʼ ὕδωρ παρώδευται· κἂν εἴπῃ τις οὐκ ἀκούσῃ τοῦ φιλοσόφου;ʼ πόθεν ἐμοί;ʼ φησίν· οὐ σχολάζω τοῦ πατρὸς τεθνηκότος.cf. Kock. 3 p. 447 ὦ ταλαίπωρε, τί σοι τοιοῦτο καταλέλοιπεν οἷον ἀφῄρηται, τὴν σχολὴν καὶ τὴν ἐλευθερίαν; μᾶλλον δʼ οὐκ ἐκεῖνος ἀλλʼ ὁ πλοῦτος περιχυθεὶς καὶ κρατήσας, ὥσπερ ἡ παρʼ ἩσιόδῳἩσιόδῳ] OD 705 γυνὴ εὔει ἄτερ δαλοῦ καὶ ἐν ὠμῷδαλοῦ καὶ ἐν ὠμῷ] δαλοῖο καὶ ὠμῷ Hesiodus γήραϊ θῆκεν; ὥσπερ ῥυτίδας ἀώρους ἢ πολιὰς ἐπαγαγὼν τῇ ψυχῇ τὰς φροντίδας ἐκ τῆς φιλαργυρίας καὶ τῆς ἀσχολίας, ὑφʼ ὧν μαραίνεται τὸ γαῦρον καὶ τὸ φιλότιμον καὶ τὸ φιλάνθρωπον.

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τί οὖν; φήσειφήσει R: φησί τις, οὐχ ὁρᾷς καὶ χρωμένους ἐνίους δαψιλῶς τοῖς χρήμασι; σὺ δʼ οὐκ ἀκούεις, φήσομεν, Ἀριστοτέλους λέγοντος, ὅτι· οἱ μὲν οὐ χρῶνται οἱ δὲ παραχρῶνται, καθάπερ οὔδʼ ἑτέρου προσήκοντος; ἀλλʼ ἐκείνους μὲν οὐκ ὠφελεῖ τὸ οἰκεῖον οὐδὲ κοσμεῖ, τούτους δὲ καὶ βλάπτει καὶ καταισχύνει. φέρε δὴ σκεψώμεθα τὸ πρῶτον. τίνων τίς ἡἡ * χρῆσις αὕτη, διʼ ἣν θαυμάζεται ὁ πλοῦτος; πότερον τῶν ἀρκούντων ἢ τῶν περιττῶν; εἰ γὰρ τῶν ἀρκούντων,ἢ τῶν περιττῶν; εἰ γὰρ ἀρκούντων Stegmannus οὐδὲν πλέον ἔχουσιν οἱ πλούσιοι τῶν μέτρια κεκτημένων· ἀλλὰ τυφλὸς καὶ ἄπλουτοςτυφλὸς καὶ ἄπλουτος *: τυφλὸς aut ἄπλουτος ὁ πλοῦτός ἐστιν ὥς φησι Θεόφραστος, καὶ ἄζηλος ἀληθῶς, εἰ Καλλίας ὁὁ Stegmannus πλουσιώτατος Ἀθηναίων καὶ Ἰσμηνίας ὁ Θηβαίων εὐπορώτατος ἐχρῶντο τούτοις, οἷς Σωκράτης καὶ Ἐπαμεινώνδας. ὡς γὰρ Ἀγάθων τὸν αὐλὸν ἀπέπεμψεν ἐκ τοῦ συμποσίου πρὸς τὰς γυναῖκας, οἰόμενος ἀρκεῖν τοὺς λόγους τῶν παρόντων· οὕτως ἀποπέμψειας ἂν καὶ στρωμνὰς ἁλουργεῖς καὶ τραπέζας πολυτελεῖςπολυτελεῖς] cf. Kock. 3 p. 494 καὶ τὰ περιττὰ πάντα, τοὺς,· πλουσίους ὁρῶν χρωμένους οἷς οἱ πένητες· οὐκ αἶψά κε πηδάλιον μὲν ὑπὲρ καπνοῦ καταθεῖο, Hes. OD 45 ἔργα βοῶν δʼ ἀπόλοιτο καὶ ἡμιόνων ταλαεργῶν. ἀλλὰ χρυσοχόων καὶ τορευτῶν καὶ μυρεψῶν καὶ μαγείρων, καλῆς καὶ σώφρονος γενομένης ξενηλασίας, τῶν ἀχρήστων. εἰ δὲ τὰ μὲν ἀρκοῦντα κοινὰ καὶ τῶν μὴ πλουσίωντῶν μὴ πλουσίων καὶ τῶν πλουσίων *: τῶν μὴ πλουσίων aut τῶν πλουσίων καὶ τῶν πλουσίων ἐστί, σεμνύνεται δʼ ὁ πλοῦτος ἐπὶ τοῖς περισσοῖς· καὶ τὸν Σκόπαν τὸν Θεσσαλὸν ἐπαινεῖς, ὃς αἰτηθείς τι τῶν κατὰ τὴν οἰκίαν ὡς περιττὸν αὐτῷαὐτῷ Bryanus: οὕτω καὶ ἄχρηστον ἀλλὰ μήν ἔφη τούτοις ἐσμὲν ἡμεῖς εὐδαίμονες καὶ μακάριοι τοῖς περιττοῖς, ἀλλʼ οὐκ ἐκείνοις τοῖς ἀναγκαίοις· ὅρα μὴ πομπὴν ἐπαινοῦντι καὶ πανήγυριν μᾶλλον ἢ βίον ἔοικας. ἡ πάτριος τῶν Διονυσίων ἑορτὴ τὸ παλαιὸν ἐπέμπετο δημοτικῶς καὶ ἱλαρῶς, ἀμφορεὺς οἴνου καὶ κληματίς,κληματίς] add. ἤγετο τὸ πρῶτον Stegmannus εἶτα τράγον τις εἷλκεν, ἄλλος ἰσχάδων ἄρριχον ἠκολούθει κομίζων, ἐπὶ πᾶσι δʼ ὁ φαλλός ἀλλὰ νῦν ταῦτα παρεώραται καὶ ἠφάνισται, χρυσωμάτων περιφερομένων καὶ ἱματίων πολυτελῶν καὶ ζευγῶν ἐλαυνομένων καὶ προσωπείων. οὕτω τἀναγκαῖατἀναγκαῖα *: τὰ ἀναγκαῖα τοῦ πλούτου καὶ χρήσιμα τοῖς ἀχρήστοις κατακέχωσται καὶ τοῖς περιττοῖς.

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οἱ δὲ πολλοὶ τὸ τοῦ Τηλεμάχου πάσχομεν καὶ γὰρ ἐκεῖνος ὑπʼ ἀπειρίας μᾶλλον δʼ ἀπειροκαλίας τὴν μὲν Νέστορος ἰδὼν οἰκίαν κλίνας ἔχουσαν τραπέζας ἱμάτια στρώματα οἶνον ἡδύν, οὐκ ἐμακάριζε τὸν εὐποροῦντα τῶν ἀναγκαίων ἢἢ] deleverim καὶ τῶν χρησίμων· παρὰ δὲ τῷ Μενελάῳ θεασάμενος ἐλέφαντα καὶ χρυσὸν καὶ ἤλεκτρον ἐξεπλάγη καὶ εἶπε Ζηνὸς που τοιήδε γʼ Ὀλυμπίου ἔνδοθεν αὐλή·Hom. δ 74 ὅσσα τάδʼ ἄσπετα πολλά· σέβας μʼ ἔχει εἰσορόωντα Σωκράτης δʼ ἂν εἶπεν ἢ καὶ Διογένης ὅσσα τάδʼ ἄθλια πολλὰ καὶ ἄχρηστα καὶ μάταια· γέλως μʼ ἔχει εἰσορόωντα. τί λέγεις, ἀβέλτερʼ, ὃςἀβέλτερʼ ὃς *: ἀβέλτερος τῆς γυναικὸς ὀφείλων παρελεῖν τὴν πορφύραν καὶ τὸν κόσμον, ἵνα παύσηται τρυφῶσα καὶ ξενομανοῦσα, τὴν οἰκίαν πάλιν καλλωπίζεις ὡς θέατρον ἢ θυμέλην τοῖς εἰσιοῦσι;

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τοιαύτην ὁ πλοῦτος εὐδαιμονίαν ἔχει θεατῶν δεομένην καὶ μαρτύρων, οἷς δεῖ πᾶσιν ἐμπομπεύειν αὐτόν, ἢ· τὸ μηδέν ἐστιν. ἀλλʼ οὐχ ὅμοιόν γε τὸ σωφρονεῖν τὸ φιλοσοφεῖν τὸ γιγνώσκειν ἃ δεῖ περὶ θεῶν· ἀλλὰ κἂν λανθάνῃ πάντας ἀνθρώπους, ἴδιον σέλας ἔχει καὶ φέγγος ἐν τῇ ψυχῇ μέγα καὶ χαρὰν ποιεῖ σύνοικον αὐτῇ ἐν ἑαυτῇαὐτῇ ἐν ἑαυτῇ] αὐτῆς Stegmannus ἀντιλαμβανομένῃἀντιλαμβανομένης idem τἀγαθοῦ, ἂν τʼ εἰδῇ τις ἄν τε λανθάνῃ καὶ θεοὺς καὶ ἀνθρώπους ἅπαντας. τοιοῦτόν ἐστιν ἀρετὴ ἀλήθεια μαθημάτων τε κάλλος γεωμετρικῶν ἀστρολογικῶν οἷς πάντα τὰτὰ * τοῦ πλούτου φάλαρα ταῦτα καὶ περιδέραια· καὶ θεάματα κορασιώδη παραβαλεῖνcf. Kock. 3 p. 437 ἄξιον, ἃἃ * ἄ μηδενὸς ὁρῶντος μηδὲ προσβλέποντος ὄντως τυφλὸς γίγνεται καὶ ἀφεγγὴς ὁ πλοῦτος; μόνος γὰρ ὁ πλούσιος δειπνῶν μετὰ τῆς γυναικὸς ἢ τῶν συνήθων οὔτε ταῖς χρυσαῖς παρέχει πράγματα τραπέζαις οὔτε τοῖς χρυσοῖς ἐκπώμασιν ἀλλὰ χρῆται τοῖς προστυχοῦσι, καὶ ἡ γυνὴ ἄχρυσος καὶ ἀπόρφυρος καὶ ἀφελὴς πάρεστιν· ὅταν δὲ σύνδειπνον, τουτέστι πομπὴ καὶ θέατρον, συγκροτῆται καὶ δρᾶμα πλουσιακὸν εἰσάγηται, νηῶν δʼ ἔκφερε λέβητάς τε τρίποδάς τε·Hom. Ψ 259 τῶν τε λύχνων ἀντέχονται καὶ περισπῶνται περὶ τὰς κύλικας, ἀλλάσσουσι τοὺς οἰνοχόους, μεταμφιεννύουσι πάντα, πάνταπάντα] prius del. Duebnerus κινοῦσι, χρυσόν, ἄργυρον, λιθοκόλλητα, ἁπλῶς πλουτεῖν ὁμολογοῦντες. ἀλλὰ σωφροσύνης γε, κἂν μόνος δειπνῇ, δεῖται κἂν δικαιοσύνης.

diff --git a/data/tlg0007/tlg104/tlg0007.tlg104.perseus-eng1.tracking.json b/data/tlg0007/tlg104/tlg0007.tlg104.perseus-eng1.tracking.json deleted file mode 100644 index b6be53319..000000000 --- a/data/tlg0007/tlg104/tlg0007.tlg104.perseus-eng1.tracking.json +++ /dev/null @@ -1,14 +0,0 @@ -{ - "epidoc_compliant": false, - "fully_unicode": true, - "git_repo": "canonical-greekLit", - "has_cts_metadata": false, - "has_cts_refsDecl": false, - "id": "2008.01.0296", - "last_editor": "", - "note": "", - "src": "texts/Classics/Plutarch/opensource/plut.104_goodwin_eng.xml", - "status": "migrated", - "target": "canonical-greekLit/data/tlg0007/tlg104/tlg0007.tlg104.perseus-eng1.xml", - "valid_xml": false -} \ No newline at end of file diff --git a/data/tlg0007/tlg104/tlg0007.tlg104.perseus-eng1.xml b/data/tlg0007/tlg104/tlg0007.tlg104.perseus-eng1.xml deleted file mode 100644 index 689d0affd..000000000 --- a/data/tlg0007/tlg104/tlg0007.tlg104.perseus-eng1.xml +++ /dev/null @@ -1,745 +0,0 @@ - - - -%PersProse; -]> - - - - - De vitioso pudore - Machine readable text - Plutarch - Goodwin&responsibility;&fund.NEH; - About 100Kb&Perseus.publish; - - - Plutarch - Plutarch's Morals. - - Translated from the Greek by several hands. Corrected and revised by - William W. Goodwin, PH. D. - - - Boston - Little, Brown, and Company - Cambridge - Press Of John Wilson and son - 1874 - - 1 - - - - - - - - - - - English - Greek - - - - - 2006 - - GRC - tagging - - - - - - - - - Of bashfulness. - -

Some plants there are, in their own nature wild and - barren, and hurtful to seed and garden-sets, which yet - among able husbandmen pass for infallible signs of a rich - and promising soil. In like manner, some passions of the - mind not good in themselves yet serve as first shoots and - promises of a disposition which is naturally good, and also - capable of much improvement by cultivation. Among - these I rank bashfulness, the subject of our present discourse; no ill sign indeed, but the cause and occasion of - a great deal of harm. For the bashful oftentimes run into - the same enormities as the most hardened and impudent, - with this difference only, that the former feel a regret for - such miscarriages, but the latter take a pleasure and satisfaction therein. The shameless person is without sense of - grief for his baseness, and the bashful is in distress at the - very appearance of it. For bashfulness is only modesty - in the excess, and is aptly enough named duswpi/a (the - being put out of countenance), since the face is in some - sense confused and dejected with the mind. For as that - grief which casts down the eyes is termed dejection, so - that kind of modesty which cannot look another in the - face is called bashfulness. The orator, speaking of a - shameless fellow, said he carried harlots, not virgins, in - his eyes; - *ou) ko/ras a)lla\ po/rnas. *ko/rh means either maiden or the pupil of the eye. (G.) on the other hand, the sheepishly bashful betrays - - - - no less the effeminacy and softness of his mind in - his looks, palliating his weakness, which exposes him to - the mercy of impudence, with the specious name of modesty. Cato indeed was wont to say of young persons, he - had a greater opinion of such as were subject to color than - of those that looked pale; teaching us thereby to look with - greater apprehension on the heinousness of an action than - on the reprimand which might follow, and to be more afraid - of the suspicion of doing an ill thing than of the danger - of it. However, too much anxiety and timidity lest we - may do wrong is also to be avoided; because many men - have become cowards and been deterred from generous - undertakings, no less for fear of calumny and detraction - than by the danger or difficulty of such attempts.

- - -

While therefore we must not suffer the weakness in - the one case to pass unnoticed, neither must we abet or - countenance invincible impudence in the other, such as is - reported of Anaxarchus,— - - - - Whose dog-like carriage and effrontery, - Despising infamy, out-faced disgrace. - - - A convenient mien between both is rather to be endeavored after, by repressing the over impudent, and animating the too meek temper. But as this kind of - cure is difficult, so is the restraining such excesses not - without danger; for as a gardener, in stubbing up - some wild or useless bushes, makes at them carelessly with his spade, or burns them off the ground, but - in dressing a vine, or grafting an apple, or pruning an - olive, carries his hand with the greatest wariness and deliberation, that he may not unluckily injure the tree; so a - philosopher, in removing envy, that useless and untractable - plant, or covetousness or immoderate love of pleasure from - the mind of youth, may cut deep safely, and make a large - scar; but if he be to apply his discourse to some more sensible or delicate part, such as the restraining excess of - - - - bashfulness, it lies upon him to be very careful not to cut off - or eradicate modesty with the contrary vice. For nurses who - too often wipe away the dirt from their infants are apt to - tear their flesh and put them to pain. And in like manner we must not so far extirpate all bashfulness in youth as - to leave them careless or impudent; but as those that pull - down private houses adjoining to the temples of the Gods - prop up such parts as are contiguous to them, so in undermining bashfulness, due regard is to be had to adjacent - modesty, good nature, and humanity. And yet these are - the very qualities by which bashfulness insinuates itself - and becomes fixed in a man, flattering him that he is good-natured, courteous, and civil, and has common sense, and - that he is not obstinate and inexorable. The Stoics, therefore, in their discourses of modesty, distinguish all along - betwixt that and bashfulness, leaving not so much as - ambiguity of terms for a pretence to the vice. However, asking their good leave, we shall make bold to use - such words indifferently in either sense; or rather we - shall follow the example of Homer, whose authority we - have for it, that - - - - Much harm oft-times from modesty befalls, - Much good oft-times. - - Il. XXIV. 44. - - - - And it was not done amiss of him to make mention of - the hurtfulness of it first, because modesty becomes profitable only through reason, which cuts off what is superfluous and leaves a just mean behind.

- - -

In the first place, therefore, the bashful man must be - persuaded and satisfied that that distemper of the mind is - prejudicial to him, and that nothing which is so can be - eligible. And withal, he must be cautious how he suffers - himself to be cajoled and led by the nose with the titles - of courteous or sociable, in exchange for those of grave, - - - - great, and just; nor like Pegasus in Euripides, who, when - Bellerophon mounted him, - - - - With trembling stooped more than his lord desired, - - Eurip. Bellerophon, Frag. 311. - - - - must he debase himself and yield to all who make their - addresses to him, for fear of appearing hard and ungentle.

-

It is recorded of Bocchoris, king of Egypt, a man of a - very cruel nature, that the goddess Isis sent a kind of a - serpent (called aspis), which winding itself about his head - cast a shadow over him from above, and was a means to - him of determining causes according to equity. But bashfulness, on the contrary, happening upon remiss and spiritless tempers, suffers them not to express their dislike of - any thing or to argue against it, but perverts many times the - sentence of arbitrators, and stops the mouths of skilful - pleaders, forcing them often to act and speak contrary to - their conviction. And the most reckless man will always - tyrannize and domineer over such a one, forcing his bashfulness by his own strength of impudence. Upon this - account it is that bashfulness, like a low piece of soft - ground, can make no resistance and decline no encounter, - but is exposed to the meanest actions and vilest passions. - But, above all, this is the worst guardian of raw and inexperienced youth. For, as Brutus said, he seems to have - had but an ill education that has not learned to deny any' - thing. And no better overseer is it of the marriage-bed - or the woman's apartment; as the repentant lady in - Sophocles accuses the spark that had debauched her,— - - - - Thy tongue, thy flattering tongue prevailed. - - Sophocles, Frag. 772. - - - - So this vice, happening upon a disposition inclinable to - debauchery, prepares and opens the way, and leaves all - things easy and accessible to such as are ready to prefer - their wicked designs. Presents and treats are irresistible - baits for common mercenary creatures; but importunity, - - - - befriended with bashfulness on their side, has sometimes - undone the modestest women. I omit what inconveniences - this kind of modesty occasions, when it obliges men to - lend their money to such whose credit is blown upon in - the world, or to give bail for those they dare not trust; - we do this, it is true, with an ill-will, and in our heart - reflect upon that old saying, Be bail, and pay for it, yet - cannot make use of it in our practice.

- - -

How many this fault.has ruined, it is no easy thing - to recount. Creon in the play gave a very good lesson for - others to follow, when he told Medea,— - - - - 'Tis better now to brave thy direst hate, - Than curse a foolish easiness too late. - - Eurip. Medea, 290. - - - - Yet afterwards, being wrought upon through his bashfulness to grant her but one day longer, he ruined himself - and family by it. For the same reason, some, suspecting - designs against them of murder or poisoning, have neglected to provide for their safety. Thus Dion could not - be ignorant of the treachery of Callippus, yet thought it - unfit to entertain such thoughts of his pretended friend and - guest, and so perished. So again, Antipater, the son of - Cassander, having entertained Demetrius at supper, and - being engaged by him for the next night, because he was - unwilling to distrust one who had trusted him, went, and - had his throat cut after supper. Polysperchon had promised Cassander for an hundred talents to murder Hercules, the son of Alexander by Barsine. Upon this he - invites him to sup; but the young man, having some - suspicion of the thing, pretends himself indisposed. Polysperchon coming to him said: Sir, above all things endeavor after your father's courteous behavior and obliging - way to his friends, unless haply you look on us with suspicion as if we were compassing your health. The young - man out of mere modesty was prevailed upon to go, and - - - - was strangled as he sat at meat. It is not therefore (as - some will have us believe) insignificant or ridiculous, but - on the contrary very wise advice, which Hesiod gives,— - - - - Welcome a friend, but never call thy foe. - - Hesiod, Works and Days, 342 - - -

-

Be not bashful and mealy-mouthed in refusing him that - you are satisfied has a pique against you; but never reject - him that seemeth to put his trust in you. For if you - invite, you must expect to be invited again; and some - time or other your entertainment will be repaid you, if - bashfulness have once softened or turned the edge of that - diffidence which ought to be your guard.

- - -

To the end therefore that we may get the better of - this disease, which is the cause of so many evils, we must - make our first attempts (as our custom is in other things) - upon matters of no great difficulty. As, if one drink to - you after you have taken what is sufficient, be not so foolishly modest to do violence to your nature, but rather - venture to pass the glass. Another, it may be, would tempt - you to play at dice while drinking; be not over-persuaded - into a compliance, for fear of being the subject of his - drollery, but reply with Xenophanes, when Lasus of - Hermione called him coward because he refused to play - at dice: Yes, said he, I confess myself the greatest coward in the world, for I dare not do an ill thing. Again, - you light upon an impertinent talker, that sticks upon you - like a burr; don't be bashful, but break off the discourse. - and pursue your business. These evasions and repulses, - whereby our resolution and assurance are exercised in matters of less moment, will accustom us to it by degrees in - greater occasions. And here it will be but seasonable to - give you a passage, as it is recorded of Demosthenes. The - Athenians having one time been moved to send succors to - Harpalus, and themselves to engage in a war against Alexander, it happened that Philoxenus, Alexander's admiral, - - - - unexpectedly arrived on their coast; and the people being - so astonished as to be speechless for very fear, Demosthenes cried out: How would they endure the sun, who - are not able to look against a lamp! Or how would - you comport yourself in weightier concerns, while you - prince or the people had an awe over you, if you cannot - refuse a glass of wine when an acquaintance offers it, or - turn off an impertinent babbler, but suffer the eternal - trifler to walk over you without telling him, Another time, - good sir, at present I am in haste.

- - -

Besides all this, the exercising such a resolution is - of great use in praising others. If one of my friend's - harpers play lewdly, or a comedian he has hired at a - great rate murder a piece of Menander in the acting, - although the vulgar clap their hands and admire, I think - it no moroseness or ill-breeding to sit silently all the while, - without servilely joining in the common applauses contrary to my judgment. For if you scruple to deal openly - with him in these cases, what will you do, should he repeat - to you an insipid composition of his own, or submit to your - revisal a ridiculous oration? You will applaud, of course, - and enter yourself into the list of common parasites and - flatterers! But how then can you direct him impartially - in the greatest administrations of his life? how be free with - him where he fails in any duties of his trust or marriage, - or neglects the offices incumbent on him as a member of - the community? I must confess, I cannot by any means - approve of the reply Pericles made to a friend who besought him to give false evidence, and that too upon oath, - when he thus answered: As far as the altar I am wholly - at your service. Methinks he went too far. But he that - has long before accustomed himself not to commend any - thing against his judgment, or applaud an ill voice, or - seem pleased with indecent scurrilities, will never suffer - things to come to that issue; nor will any one be so bold - - - - as to solicit him in this manner: Swear on my side, give - false evidence, or bring in an unjust verdict.

- - -

After the same manner we may learn to refuse such - as come to borrow considerable sums of us, if we have used - to deny in little matters where refusal is easy. As Archelaus, king of Macedon, sat at supper, one of his retinue, a - fellow who thought there was nothing so honest as to receive, begged of him a golden cup. But the king commanded a waiter to give it immediately to Euripides: For - you, sir, said he, are fit indeed to ask any thing, but to receive nothing; and he deserves to receive, though he lacks - the confidence to ask. Thus wisely did he make his judgment, and not bashful timidity, his guide in bestowing favors. - Yet we oftentimes, when the honesty, nearness, and necessities of our friends and relations are not motives sufficient - to prevail with us to their relief, can give profusely to impudence and importunity, not out of any willingness to - bestow our money so ill, but merely for want of confidence - and resolution to deny. This was the case of Antigonus - the elder. Being wearied out with the importunity of Bias, - Give, said he to his servants, one talent to Bias and necessity. Yet at other times he was as expert at encountering - such addresses as any prince, and dismissed them with as - remarkable answers. Thus a certain Cynic one day begging of him a groat, he made answer, That is not for a - prince to give. And the poor man replying, Then bestow - a talent, he reparteed briskly, Nor that for a Cynic (or, for - a dog) to receive. Diogenes went about begging to all the - statues in the Ceramicus; and his answer to some that - wondered at his fancy in it was, he was practising how to - bear a repulse. But indeed it chiefly lies upon us to exercise ourselves in smaller matters to refuse an unreasonable - request, that we may not be at loss how to refuse on occasions of greater magnitude. For no one, as Demosthenes - says, who has spent all the money that he had in unnecessary - - - - expenses, will have plenty of money that he has not - for his necessary expenses.Demosth. Olynth. III. p. 33, 25. § 19. And our disgrace is increased - many fold, if we want what is necessary or decent, and - abound in trifles and fopperies.

- - -

Yet bashfulness is not only a bad steward of our estate, but even in weightier concerns it refuses to hearken to - the wholesome advice of right reason. Thus, in a dangerous fit of sickness, we send not to the ablest physician, for - fear of giving offence to another of our acquaintance. Or, - in taking tutors and governors for our children, we make - choice of such as obtrude themselves upon us, not such as - are better qualified for that service. Or, in our lawsuits, - we regard not to obtain counsel learned in the law, because we must gratify the son of some friend or relation, - and give him an opportunity to show himself in the world. - Nay, lastly, you shall find some that bear the name of - philosophers, who call themselves Epicureans or Stoics, not - out of choice, or upon the least conviction, but merely - to oblige their friends or acquaintance, who have taken - advantage of their modesty. Since then the case is so - with us, we ought to prepare and exercise ourselves in - things that we daily meet with and of course, not so much - as indulging that foolish weakness in the choice of a barber or fuller, or in lodging in a paltry inn when better - accommodation is to be had, to oblige the landlord who has - cringed to us. But if it be merely to break ourselves of - such follies, in those cases still we should make use of the - best, though the difference be but inconsiderable; as the - Pythagoreans were strict in observing not to cross their - right knee with the left, or to use an even number with an - odd, though all things else were indifferent. We must observe also, when we celebrate a sacrifice or keep a wedding - or make a public entertainment, to deny ourselves so far as - not to invite any that have been extremely complacent to us or - - - - that put themselves upon us, before those who are known for - their good-humor or whose conversation is like to prove - beneficial. For he that has accustomed himself thus far - will hardly be caught and surprised, nay, rather he shall not - so much as be tempted, in greater instances.

- - -

And thus much may suffice concerning exercising - ourselves. My first use of what has been said is to observe, - that all passions and distempers of the mind are still accompanied with those very evils which by their means we - hoped to avoid. Thus disgrace pursues ambition; pain - and indisposition, sensuality; softness and effeminacy are - fretted with troubles; contentiousness with disappointment - and defeats. But this is nowhere more conspicuous than in - bashfulness, which, endeavoring to avoid the smoke of reproach, throws itself into the fire. Such men, wanting - confidence to withstand those that unreasonably importune - them, afterwards feel shame before those who justly accuse - them, and for fear of a slight private rebuke incur more - public disgrace. For example, not having the heart to - deny a friend that comes to borrow, in short time they are - reduced to the same extremity themselves, and exposed - openly. Some again, after promising to help friends in - a lawsuit, are ashamed to face the opposite party, and are - forced to hide their heads and run away. Many have been - so unreasonably weak in this particular as to accept of disadvantageous proposals of marriage for a daughter or sister, - and upon second thoughts have been forced to bring themselves off with an arrant lie.

- - -

One made this observation of the people of Asia, - that they were all slaves to one man, merely because they - could not pronounce that syllable No; but he spake only in - raillery. But now the bashful man, though he be not able - to say one word, has but to raise his brows or nod downward, as if he minded not, and he may decline many - ungrateful and unreasonable offices. Euripides was wont - - - - to say, Silence is an answer to a wise man;Eurip. Frag. 967. The verse is found also in Menander, Monos. 222. (G.) but we seem - to have greater occasion for it in our dealings with fools - and unreasonable persons, for men of breeding and sense - will be satisfied with reason and fair words. Upon this account we should be always provided with some notable - sayings and choice apothegms of famous and excellent men, - to repeat to the bashful,—such as that of Phocion to - Antipater, You cannot have me for both a friend and a - flatterer; and that of his to the Athenians, when they - called upon him to come in for his share to defray the expenses of a festival; I am ashamed, said he, pointing to - Callicles his creditor, to contribute towards your follies, without paying this man his due. For, as Thucydides says, - It is an ill thing to be ashamed of one's poverty, but much - worse not to make use of lawful endeavors to avoid it.Thucyd. II. 40. - But he that is so foolishly good-natured that he cannot answer one that comes to borrow,— - - - - My friend, no silver white have I in all my caves,— - - - but gives him a promise to be better provided,— - - - - The wretch has made himself a slave to shame, - And drags a tiresome, though an unforged chain. - - Eurip. Pirithous, Frag. 598. - - - - Persaeus, being about to accommodate a friend with a sum - of money, paid it publicly in the market, and made the - conditions before a banker, remembering, it may be, that - of Hesiod,— - - - - Seem not thy brother's honesty to doubt; - Yet, smiling, call a witness to his hand. - - Hesiod, Works and Days, 371. - - - - But when his friend marvelled and asked, How now, - so formally and according to law? Yea, quoth he, - because I would receive my money again as a friend, and - not have to trouble the law to recover it. For many out - of bashfulness, not taking care to have good security at - - - - first, have been forced afterwards to break with their - friends, and to have recourse to law for their money.

- - -

Again, Plato writing to Dionysius, by Helicon of - Cyzicus, gives the bearer a good character for honesty and - moderation, but withalin the postscript tells him, Yet this - I write of a man, who, as such, is by nature an animal - subject to change. Xenocrates, though a man of rigid - morals, was prevailed upon by this kind of modesty to - recommend to Polysperchon a person, as it proved in the - end, not so honest as he was reputed. For when - the Macedonian in compliment bade him call for whatever - he wanted, he presently desired a talent of silver. Polysperchon ordered it accordingly to be paid him, but despatched away letters immediately to Xenocrates, advising - him for the future to be better acquainted with those he - recommended. Now all this came to pass through Xenocrates's ignorance of his man; but we oftentimes give - testimonials and squander away our money to advance - such as we are very well satisfied have no qualification or - desert to recommend them, and this too with the forfeiture - of our reputation, and without the pleasure that men have - who are profuse upon whores and flatterers, but all the - while in an agony, and struggling with that impudence - which does violence to our reason. Whereas, if at any - time, that verse can here be properly used,— - - - - I know the dreadful consequence, and fear, - - Eurip. Medea, 1078. - - - - when such persons are at a man to forswear himself, or to - give a wrong sentence, or to vote for an unjust bill, or lastly to be bound for one that will never be able to pay the - debt.

- - -

All passions of the mind have repentance still pursuing them closely, but it overtakes this of bashfulness in - the very act. For we give with regret, and we are in confusion - - - - while we bear false witness; our reputation is - questioned when we engage for others, and when we fail - we are condemned by all men. From this imperfection - also it proceeds, that many things are imposed upon us not - in our power to perform, as to recommend such a man to - court, or to carry up an address to the governor, because - we dare not, or at least we will not, confess that we are - unknown to the prince or that another has more of his ear. - Lysander, on the other hand, when he was in disgrace at - court, but yet for his great services was thought to preserve - something of his former esteem with Agesilaus, made no - scruple to dismiss suitors, directing them to such as were - more powerful with the king. For it is no disgrace not to - be able to do every thing; but to undertake or pretend to - what you are not made for is not only shameful, but extremely troublesome and vexatious.

- - -

But to proceed to another head, we must perform - all reasonable and good offices to those that deserve them, - not forced thereto by fear of shame, but cheerfully and - readily. But where any thing prejudicial or unhandsome - is required of us, we ought to remember the story that is - related of Zeno. Meeting a young man of his acquaintance that slunk away under a wall, as if he would not be - seen, and having learned from him that he withdrew from a - fiend that importuned him to perjure himself, What, replied he, you novice! is that fellow not afraid or ashamed - to require of thee what is unreasonable and unjust, and - darest thou not stand against him in that which is just - and honest? For he that first started that doctrine, that - knavery is the best defence against a knave, was but an ill - teacher, advising us to keep off wickedness by imitating it. - But for such as presume upon our modesty, to keep them - off with their own weapons, and not gratify their unreasonable impudence with an easy compliance, is but just and - good, and the duty of every wise man.

- - - -

Neither is it a hard matter to put off some mean - and ordinary people, which will be apt to prove troublesome to you in that nature. Some shift them off with a - jest or a smart repartee; as Theocritus, being asked in the - bath to lend his flesh-brush by two persons, whereof one - was a stranger to him, and the other a notorious thief, - made answer: You, sir, I know not well enough, and you - I know too well. And Lysimache, the priestess of Minerva - Polias in Athens, when the muleteers that brought the provision for the festival desired her to let them drink, replied, - No; for I fear it may grow into a custom. So again, when - a captain's son, a young fluttering bully but a great coward, - petitioned Antigonus for promotion, the latter answered: - Sir, it is my way to reward my soldiers for their valor, not - their parentage.

- - -

But if he that is importunate with us prove a man - of great honor or interest (and such persons are not easily - answered with excuses, when they come for our vote in the - senate or judicial cases), at such a time perhaps it will be - neither easy nor necessary to behave ourselves to them as - Cato did towards Catulus. Catulus, a person of the highest - rank among the Romans, and at that time censor, once - waited on Cato, who was then quaestor and still a young - man, on behalf of a friend whom Cato had fined; and when - he had used a great deal of importunity to no purpose, yet - would not be denied, Cato grew out of patience, and told - him, It would be an unseemly sight to have the censor - dragged hence by my officers. Catulus at this went away, - out of countenance and very angry. But consider whether - the answers of Agesilaus and Themistocles have not in them - much more of candor and equity. Agesilaus, being bidden - by his own father to give sentence contrary to law, replied: - I have been always taught by you to be observant of the - laws, and I shall endeavor to obey you at this time,by - doing nothing contrary to them. And Themistocles, when - - - - Simonides tempted him to commit a piece of injustice, said: - You would be no good poet, should you break the laws of - verse; and should I judge against the law, I should make - no better magistrate.

- - -

For it is not because of blunders in metre in - lyric songs, as Plato observes, that cities and friends are - set at variance to their utter ruin and destruction, but because of their blunders with regard to law and justice. - Yet there are a sort of men that can be very curious and - critical in their verses and letters and lyric measures, and - yet would persuade others to neglect that justice and honesty which all men ought to observe in offices, in passing - judgments, and in all actions. But these men are to be - dealt with after the following manner. An orator perhaps - presses you to show him favor in a cause to be heard before - you, or a demagogue importunes you when you are a senator: tell him you are ready to please him, on condition - that he make a solecism in the beginning of his oration, or - be guilty of some barbarous expression in his narration. - These terms, for shame, he will not accept; for some we - see so superstitiously accurate as not to allow of two vowels meeting one another. Again, you are moved by a person of quality to something of ill reputation: bid him come - over the market-place at full noon dancing, or making - buffoon-like grimaces; if he refuse, question him once - more, whether he think it a more heinous offence to make - a solecism or a grimace, than to break a law or to perjure - one's self, or to show more favor to a rascal than to an - honest man. Nicostratus the Argive, when Archidamus - promised him a vast sum of money and his choice of the - Spartan ladies in marriage, if he would deliver up the town - Cromnum into his hands, returned him this answer: He - could no longer believe him descended from Hercules, he - said, because Hercules traversed the world to destroy wicked - men, but Archidamus made it his business to debauch those - - - - that were good. In like manner, if one that stands upon - his quality or reputation presses us to do any thing dishonorable, we must tell him freely, he acts not as becomes a - person of his character in the world.

- - -

But if it be a man of no quality that shall importune - you, you may enquire of the covetous man, whether he - would lend you a considerable sum without any other security than your word; desire the proud man to give you the - higher seat; or the ambitious, to quit his pretensions to - some honor that lies fair for him. For, to deal plainly, it - is a shameful thing that these men should continue so stiff, - so resolute, and so unmoved in their vicious habits, while - we, who profess ourselves lovers of justice and honesty, - have too little command of ourselves not to give up and - betray basely the cause of virtue. If they that would practise upon our modesty do this out of desire of glory or - power, why should we contract disgrace or infamy to ourselves, to advance the authority or set off the reputation of - others?—like those who bestow the reward wrongfully in - public games, or betray their trust in collecting the poll, - who confer indeed garlands and honors upon other men, - but at the same time forfeit their own reputation and good - word. But suppose it be matter of interest only that puts - them upon it; why should it not appear an unreasonable - piece of service for us to forego our reputation and conscience to no other purpose than to satisfy another man's - avarice or make his coffers the heavier? After all, these I - am afraid are the grand motives with most men in such - cases, and they are even conscious that they are guilty; as - men that are challenged and compelled to take too large a - glass raise an hundred scruples and make as many grimaces before they drink.

- - -

This weakness of the mind may be compared to a - constitution of body that can endure neither heat nor - cold. For let them be praised by those that thus impudently - - - - set upon them, and they are at once mollified - and broken by the flattery; but let them be blamed or so - much as suspected by the same men after their suit has - been refused, and they are ready to die for woe and fear. - We ought therefore to prepare and fortify ourselves against - both extremes, so as to be made a prey neither to such as - pretend to frighten, nor to such as would cajole us. Thucydides is of opinion, since there is a necessary connection - between envy and great undertakings, that he takes the - wisest counsel who incurs envy by aiming the highest.Thucyd. II. 64. - But we who esteem it less difficult to avoid the envy of all - men than to escape the censure of those we live among, - ought to order things so as rather to grapple with the unjust hatred of evil men, than to deserve their just accusation - after we have served their base ends. We ought to go - armed against that false and counterfeit praise such men - are apt to fling upon us, not suffering ourselves like swine - to be scratched and tickled by them, till, having got the advantage of us, they use us after their own pleasure. For - they that reach out their ears to flatterers differ very little - from such as stand fair and quiet to be tripped up, excepting - that the former catch the more disgraceful fall. These put - up with the affronts and forbear the correction of wicked - men, to get the reputation of good-natured or merciful; or - else are drawn into needless and perilous quarrels at the - instance of flatterers, who bear them in hand all the while - for the only men of judgment, the only men not to be - caught with flattery, and call them the only men who have - mouths and voices. Bion used to compare these men to - pitchers: Take them, said he, by the ears, and you may - move them as you please. Thus Alexinus, the sophist, was - reporting many scandalous things in the lyceum of Stilpo - the Megarian; but when one present informed him that - Stilpo always spake very honorably of him, Why truly, - - - - says he, he is one of the most obliging and best of men. - But now Menedemus, when it was told him that Alexinus - often praised him, replied: That may be, but I always talk - against him; for he must be bad who either praises a bad - man or is blamed by an honest one. So wary was he of - being caught by such baits, agreeably to that precept - of Hercules in Antisthenes,Antisthenes, in his tenth tome, had a book entitled Hercules or De Prudentia or - De Robore ((*hraklh=s h)\ peri\ fronh/sews h)\ i)sxu/os), mentioned by Diogenes Laertius in - his life. See Diogenes Laert. VI. 1, 9. who cautioned his sons not to - be thankful to such as were used to praise them,—thereby - meaning no more than that they should be so far from - being wheedled thereby as not even to return their flatteries. That of Pindar was very apposite, and enough to - be said in such a case: when one told him, I cry you up - among all men, and speak to your advantage on all occasions; and I, replied he, am always very thankful, in that - I take care you shall not tell a lie.

- - -

I shall conclude with one general rule, of sovereign - use against all the passions and diseases of the mind, but - particularly beneficial to such as labor under the present - distemper, bashfulness. And it is this: whenever they - have given way to this weakness, let them store up carefully such failings in their memory, and taking therein deep - and lively impressions of what remorse and disquiet they - occasioned, bestow much time in reflecting upon them and - keeping them fresh. For as travellers that have got a - dangerous fall against such a stone, or sailors shipwrecked - upon a particular promontory, keeping the image of their - misfortune continually before them, appear fearful and apprehensive not only of the same but even the like dangers; - so they that keep in mind the disgraceful and prejudicial - effects of bashfulness will soon be enabled to restrain themselves in like cases, and will not easily slip again on any - occasion.

- - - - \ No newline at end of file diff --git a/data/tlg0007/tlg104/tlg0007.tlg104.perseus-eng2.xml b/data/tlg0007/tlg104/tlg0007.tlg104.perseus-eng2.xml index 87994011c..01fa235f6 100755 --- a/data/tlg0007/tlg104/tlg0007.tlg104.perseus-eng2.xml +++ b/data/tlg0007/tlg104/tlg0007.tlg104.perseus-eng2.xml @@ -16,6 +16,8 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt + Michael Konieczny The National Endowment for the Humanities @@ -31,8 +33,8 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Plutarch Plutarch's Morals. - Translated from the Greek by several hands. Corrected and revised by - William W. Goodwin, PH. D. + Translated from the Greek by several hands. Corrected and revised by + William W. Goodwin, Ph. D. Boston @@ -76,685 +78,26 @@ schematypens="http://relaxng.org/ns/structure/1.0"?>
Of bashfulness. -
-

Some plants there are, in their own nature wild and - barren, and hurtful to seed and garden-sets, which yet - among able husbandmen pass for infallible signs of a rich - and promising soil. In like manner, some passions of the - mind not good in themselves yet serve as first shoots and - promises of a disposition which is naturally good, and also - capable of much improvement by cultivation. Among - these I rank bashfulness, the subject of our present discourse; no ill sign indeed, but the cause and occasion of - a great deal of harm. For the bashful oftentimes run into - the same enormities as the most hardened and impudent, - with this difference only, that the former feel a regret for - such miscarriages, but the latter take a pleasure and satisfaction therein. The shameless person is without sense of - grief for his baseness, and the bashful is in distress at the - very appearance of it. For bashfulness is only modesty - in the excess, and is aptly enough named δυσωπία (the - being put out of countenance), since the face is in some - sense confused and dejected with the mind. For as that - grief which casts down the eyes is termed dejection, so - that kind of modesty which cannot look another in the - face is called bashfulness. The orator, speaking of a - shameless fellow, said he carried harlots, not virgins, in - his eyes; - *οὐ κόρας ἀλλὰ πόρνας. Κόρη means either maiden or the pupil of the eye. (G.) on the other hand, the sheepishly bashful betrays - - - - no less the effeminacy and softness of his mind in - his looks, palliating his weakness, which exposes him to - the mercy of impudence, with the specious name of modesty. Cato indeed was wont to say of young persons, he - had a greater opinion of such as were subject to color than - of those that looked pale; teaching us thereby to look with - greater apprehension on the heinousness of an action than - on the reprimand which might follow, and to be more afraid - of the suspicion of doing an ill thing than of the danger - of it. However, too much anxiety and timidity lest we - may do wrong is also to be avoided; because many men - have become cowards and been deterred from generous - undertakings, no less for fear of calumny and detraction - than by the danger or difficulty of such attempts.

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While therefore we must not suffer the weakness in - the one case to pass unnoticed, neither must we abet or - countenance invincible impudence in the other, such as is - reported of Anaxarchus,— - - - - Whose dog-like carriage and effrontery, - Despising infamy, out-faced disgrace. - - - A convenient mien between both is rather to be endeavored after, by repressing the over impudent, and animating the too meek temper. But as this kind of - cure is difficult, so is the restraining such excesses not - without danger; for as a gardener, in stubbing up - some wild or useless bushes, makes at them carelessly with his spade, or burns them off the ground, but - in dressing a vine, or grafting an apple, or pruning an - olive, carries his hand with the greatest wariness and deliberation, that he may not unluckily injure the tree; so a - philosopher, in removing envy, that useless and untractable - plant, or covetousness or immoderate love of pleasure from - the mind of youth, may cut deep safely, and make a large - scar; but if he be to apply his discourse to some more sensible or delicate part, such as the restraining excess of - - - - bashfulness, it lies upon him to be very careful not to cut off - or eradicate modesty with the contrary vice. For nurses who - too often wipe away the dirt from their infants are apt to - tear their flesh and put them to pain. And in like manner we must not so far extirpate all bashfulness in youth as - to leave them careless or impudent; but as those that pull - down private houses adjoining to the temples of the Gods - prop up such parts as are contiguous to them, so in undermining bashfulness, due regard is to be had to adjacent - modesty, good nature, and humanity. And yet these are - the very qualities by which bashfulness insinuates itself - and becomes fixed in a man, flattering him that he is good-natured, courteous, and civil, and has common sense, and - that he is not obstinate and inexorable. The Stoics, therefore, in their discourses of modesty, distinguish all along - betwixt that and bashfulness, leaving not so much as - ambiguity of terms for a pretence to the vice. However, asking their good leave, we shall make bold to use - such words indifferently in either sense; or rather we - shall follow the example of Homer, whose authority we - have for it, that - - - - Much harm oft-times from modesty befalls, - Much good oft-times. - - Il. XXIV. 44. - - - - And it was not done amiss of him to make mention of - the hurtfulness of it first, because modesty becomes profitable only through reason, which cuts off what is superfluous and leaves a just mean behind.

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In the first place, therefore, the bashful man must be - persuaded and satisfied that that distemper of the mind is - prejudicial to him, and that nothing which is so can be - eligible. And withal, he must be cautious how he suffers - himself to be cajoled and led by the nose with the titles - of courteous or sociable, in exchange for those of grave, - - - - great, and just; nor like Pegasus in Euripides, who, when - Bellerophon mounted him, - - - - With trembling stooped more than his lord desired, - - Eurip. Bellerophon, Frag. 311. - - - - must he debase himself and yield to all who make their - addresses to him, for fear of appearing hard and ungentle.

-

It is recorded of Bocchoris, king of Egypt, a man of a - very cruel nature, that the goddess Isis sent a kind of a - serpent (called aspis), which winding itself about his head - cast a shadow over him from above, and was a means to - him of determining causes according to equity. But bashfulness, on the contrary, happening upon remiss and spiritless tempers, suffers them not to express their dislike of - any thing or to argue against it, but perverts many times the - sentence of arbitrators, and stops the mouths of skilful - pleaders, forcing them often to act and speak contrary to - their conviction. And the most reckless man will always - tyrannize and domineer over such a one, forcing his bashfulness by his own strength of impudence. Upon this - account it is that bashfulness, like a low piece of soft - ground, can make no resistance and decline no encounter, - but is exposed to the meanest actions and vilest passions. - But, above all, this is the worst guardian of raw and inexperienced youth. For, as Brutus said, he seems to have - had but an ill education that has not learned to deny any' - thing. And no better overseer is it of the marriage-bed - or the woman's apartment; as the repentant lady in - Sophocles accuses the spark that had debauched her,— - - - - Thy tongue, thy flattering tongue prevailed. - - Sophocles, Frag. 772. - - - - So this vice, happening upon a disposition inclinable to - debauchery, prepares and opens the way, and leaves all - things easy and accessible to such as are ready to prefer - their wicked designs. Presents and treats are irresistible - baits for common mercenary creatures; but importunity, - - - - befriended with bashfulness on their side, has sometimes - undone the modestest women. I omit what inconveniences - this kind of modesty occasions, when it obliges men to - lend their money to such whose credit is blown upon in - the world, or to give bail for those they dare not trust; - we do this, it is true, with an ill-will, and in our heart - reflect upon that old saying, Be bail, and pay for it, yet - cannot make use of it in our practice.

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How many this fault.has ruined, it is no easy thing - to recount. Creon in the play gave a very good lesson for - others to follow, when he told Medea,— - - - - 'Tis better now to brave thy direst hate, - Than curse a foolish easiness too late. - - Eurip. Medea, 290. - - - - Yet afterwards, being wrought upon through his bashfulness to grant her but one day longer, he ruined himself - and family by it. For the same reason, some, suspecting - designs against them of murder or poisoning, have neglected to provide for their safety. Thus Dion could not - be ignorant of the treachery of Callippus, yet thought it - unfit to entertain such thoughts of his pretended friend and - guest, and so perished. So again, Antipater, the son of - Cassander, having entertained Demetrius at supper, and - being engaged by him for the next night, because he was - unwilling to distrust one who had trusted him, went, and - had his throat cut after supper. Polysperchon had promised Cassander for an hundred talents to murder Hercules, the son of Alexander by Barsine. Upon this he - invites him to sup; but the young man, having some - suspicion of the thing, pretends himself indisposed. Polysperchon coming to him said: Sir, above all things endeavor after your father's courteous behavior and obliging - way to his friends, unless haply you look on us with suspicion as if we were compassing your health. The young - man out of mere modesty was prevailed upon to go, and - - - - was strangled as he sat at meat. It is not therefore (as - some will have us believe) insignificant or ridiculous, but - on the contrary very wise advice, which Hesiod gives,— - - - - Welcome a friend, but never call thy foe. - - Hesiod, Works and Days, 342 - - -

-

Be not bashful and mealy-mouthed in refusing him that - you are satisfied has a pique against you; but never reject - him that seemeth to put his trust in you. For if you - invite, you must expect to be invited again; and some - time or other your entertainment will be repaid you, if - bashfulness have once softened or turned the edge of that - diffidence which ought to be your guard.

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To the end therefore that we may get the better of - this disease, which is the cause of so many evils, we must - make our first attempts (as our custom is in other things) - upon matters of no great difficulty. As, if one drink to - you after you have taken what is sufficient, be not so foolishly modest to do violence to your nature, but rather - venture to pass the glass. Another, it may be, would tempt - you to play at dice while drinking; be not over-persuaded - into a compliance, for fear of being the subject of his - drollery, but reply with Xenophanes, when Lasus of - Hermione called him coward because he refused to play - at dice: Yes, said he, I confess myself the greatest coward in the world, for I dare not do an ill thing. Again, - you light upon an impertinent talker, that sticks upon you - like a burr; don't be bashful, but break off the discourse. - and pursue your business. These evasions and repulses, - whereby our resolution and assurance are exercised in matters of less moment, will accustom us to it by degrees in - greater occasions. And here it will be but seasonable to - give you a passage, as it is recorded of Demosthenes. The - Athenians having one time been moved to send succors to - Harpalus, and themselves to engage in a war against Alexander, it happened that Philoxenus, Alexander's admiral, - - - - unexpectedly arrived on their coast; and the people being - so astonished as to be speechless for very fear, Demosthenes cried out: How would they endure the sun, who - are not able to look against a lamp! Or how would - you comport yourself in weightier concerns, while you - prince or the people had an awe over you, if you cannot - refuse a glass of wine when an acquaintance offers it, or - turn off an impertinent babbler, but suffer the eternal - trifler to walk over you without telling him, Another time, - good sir, at present I am in haste.

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Besides all this, the exercising such a resolution is - of great use in praising others. If one of my friend's - harpers play lewdly, or a comedian he has hired at a - great rate murder a piece of Menander in the acting, - although the vulgar clap their hands and admire, I think - it no moroseness or ill-breeding to sit silently all the while, - without servilely joining in the common applauses contrary to my judgment. For if you scruple to deal openly - with him in these cases, what will you do, should he repeat - to you an insipid composition of his own, or submit to your - revisal a ridiculous oration? You will applaud, of course, - and enter yourself into the list of common parasites and - flatterers! But how then can you direct him impartially - in the greatest administrations of his life? how be free with - him where he fails in any duties of his trust or marriage, - or neglects the offices incumbent on him as a member of - the community? I must confess, I cannot by any means - approve of the reply Pericles made to a friend who besought him to give false evidence, and that too upon oath, - when he thus answered: As far as the altar I am wholly - at your service. Methinks he went too far. But he that - has long before accustomed himself not to commend any - thing against his judgment, or applaud an ill voice, or - seem pleased with indecent scurrilities, will never suffer - things to come to that issue; nor will any one be so bold - - - - as to solicit him in this manner: Swear on my side, give - false evidence, or bring in an unjust verdict.

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After the same manner we may learn to refuse such - as come to borrow considerable sums of us, if we have used - to deny in little matters where refusal is easy. As Archelaus, king of Macedon, sat at supper, one of his retinue, a - fellow who thought there was nothing so honest as to receive, begged of him a golden cup. But the king commanded a waiter to give it immediately to Euripides: For - you, sir, said he, are fit indeed to ask any thing, but to receive nothing; and he deserves to receive, though he lacks - the confidence to ask. Thus wisely did he make his judgment, and not bashful timidity, his guide in bestowing favors. - Yet we oftentimes, when the honesty, nearness, and necessities of our friends and relations are not motives sufficient - to prevail with us to their relief, can give profusely to impudence and importunity, not out of any willingness to - bestow our money so ill, but merely for want of confidence - and resolution to deny. This was the case of Antigonus - the elder. Being wearied out with the importunity of Bias, - Give, said he to his servants, one talent to Bias and necessity. Yet at other times he was as expert at encountering - such addresses as any prince, and dismissed them with as - remarkable answers. Thus a certain Cynic one day begging of him a groat, he made answer, That is not for a - prince to give. And the poor man replying, Then bestow - a talent, he reparteed briskly, Nor that for a Cynic (or, for - a dog) to receive. Diogenes went about begging to all the - statues in the Ceramicus; and his answer to some that - wondered at his fancy in it was, he was practising how to - bear a repulse. But indeed it chiefly lies upon us to exercise ourselves in smaller matters to refuse an unreasonable - request, that we may not be at loss how to refuse on occasions of greater magnitude. For no one, as Demosthenes - says, who has spent all the money that he had in unnecessary - - - - expenses, will have plenty of money that he has not - for his necessary expenses.Demosth. Olynth. III. p. 33, 25. §19. And our disgrace is increased - many fold, if we want what is necessary or decent, and - abound in trifles and fopperies.

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Yet bashfulness is not only a bad steward of our estate, but even in weightier concerns it refuses to hearken to - the wholesome advice of right reason. Thus, in a dangerous fit of sickness, we send not to the ablest physician, for - fear of giving offence to another of our acquaintance. Or, - in taking tutors and governors for our children, we make - choice of such as obtrude themselves upon us, not such as - are better qualified for that service. Or, in our lawsuits, - we regard not to obtain counsel learned in the law, because we must gratify the son of some friend or relation, - and give him an opportunity to show himself in the world. - Nay, lastly, you shall find some that bear the name of - philosophers, who call themselves Epicureans or Stoics, not - out of choice, or upon the least conviction, but merely - to oblige their friends or acquaintance, who have taken - advantage of their modesty. Since then the case is so - with us, we ought to prepare and exercise ourselves in - things that we daily meet with and of course, not so much - as indulging that foolish weakness in the choice of a barber or fuller, or in lodging in a paltry inn when better - accommodation is to be had, to oblige the landlord who has - cringed to us. But if it be merely to break ourselves of - such follies, in those cases still we should make use of the - best, though the difference be but inconsiderable; as the - Pythagoreans were strict in observing not to cross their - right knee with the left, or to use an even number with an - odd, though all things else were indifferent. We must observe also, when we celebrate a sacrifice or keep a wedding - or make a public entertainment, to deny ourselves so far as - not to invite any that have been extremely complacent to us or - - - - that put themselves upon us, before those who are known for - their good-humor or whose conversation is like to prove - beneficial. For he that has accustomed himself thus far - will hardly be caught and surprised, nay, rather he shall not - so much as be tempted, in greater instances.

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And thus much may suffice concerning exercising - ourselves. My first use of what has been said is to observe, - that all passions and distempers of the mind are still accompanied with those very evils which by their means we - hoped to avoid. Thus disgrace pursues ambition; pain - and indisposition, sensuality; softness and effeminacy are - fretted with troubles; contentiousness with disappointment - and defeats. But this is nowhere more conspicuous than in - bashfulness, which, endeavoring to avoid the smoke of reproach, throws itself into the fire. Such men, wanting - confidence to withstand those that unreasonably importune - them, afterwards feel shame before those who justly accuse - them, and for fear of a slight private rebuke incur more - public disgrace. For example, not having the heart to - deny a friend that comes to borrow, in short time they are - reduced to the same extremity themselves, and exposed - openly. Some again, after promising to help friends in - a lawsuit, are ashamed to face the opposite party, and are - forced to hide their heads and run away. Many have been - so unreasonably weak in this particular as to accept of disadvantageous proposals of marriage for a daughter or sister, - and upon second thoughts have been forced to bring themselves off with an arrant lie.

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One made this observation of the people of Asia, - that they were all slaves to one man, merely because they - could not pronounce that syllable No; but he spake only in - raillery. But now the bashful man, though he be not able - to say one word, has but to raise his brows or nod downward, as if he minded not, and he may decline many - ungrateful and unreasonable offices. Euripides was wont - - - - to say, Silence is an answer to a wise man;Eurip. Frag. 967. The verse is found also in Menander, Monos. 222. (G.) but we seem - to have greater occasion for it in our dealings with fools - and unreasonable persons, for men of breeding and sense - will be satisfied with reason and fair words. Upon this account we should be always provided with some notable - sayings and choice apothegms of famous and excellent men, - to repeat to the bashful,—such as that of Phocion to - Antipater, You cannot have me for both a friend and a - flatterer; and that of his to the Athenians, when they - called upon him to come in for his share to defray the expenses of a festival; I am ashamed, said he, pointing to - Callicles his creditor, to contribute towards your follies, without paying this man his due. For, as Thucydides says, - It is an ill thing to be ashamed of one's poverty, but much - worse not to make use of lawful endeavors to avoid it.Thucyd. II. 40. - But he that is so foolishly good-natured that he cannot answer one that comes to borrow,— - - - - My friend, no silver white have I in all my caves,— - - - but gives him a promise to be better provided,— - - - - The wretch has made himself a slave to shame, - And drags a tiresome, though an unforged chain. - - Eurip. Pirithous, Frag. 598. - - - - Persaeus, being about to accommodate a friend with a sum - of money, paid it publicly in the market, and made the - conditions before a banker, remembering, it may be, that - of Hesiod,— - - - - Seem not thy brother's honesty to doubt; - Yet, smiling, call a witness to his hand. - - Hesiod, Works and Days, 371. - - - - But when his friend marvelled and asked, How now, - so formally and according to law? Yea, quoth he, - because I would receive my money again as a friend, and - not have to trouble the law to recover it. For many out - of bashfulness, not taking care to have good security at - - - - first, have been forced afterwards to break with their - friends, and to have recourse to law for their money.

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Again, Plato writing to Dionysius, by Helicon of - Cyzicus, gives the bearer a good character for honesty and - moderation, but withalin the postscript tells him, Yet this - I write of a man, who, as such, is by nature an animal - subject to change. Xenocrates, though a man of rigid - morals, was prevailed upon by this kind of modesty to - recommend to Polysperchon a person, as it proved in the - end, not so honest as he was reputed. For when - the Macedonian in compliment bade him call for whatever - he wanted, he presently desired a talent of silver. Polysperchon ordered it accordingly to be paid him, but despatched away letters immediately to Xenocrates, advising - him for the future to be better acquainted with those he - recommended. Now all this came to pass through Xenocrates's ignorance of his man; but we oftentimes give - testimonials and squander away our money to advance - such as we are very well satisfied have no qualification or - desert to recommend them, and this too with the forfeiture - of our reputation, and without the pleasure that men have - who are profuse upon whores and flatterers, but all the - while in an agony, and struggling with that impudence - which does violence to our reason. Whereas, if at any - time, that verse can here be properly used,— - - - - I know the dreadful consequence, and fear, - - Eurip. Medea, 1078. - - - - when such persons are at a man to forswear himself, or to - give a wrong sentence, or to vote for an unjust bill, or lastly to be bound for one that will never be able to pay the - debt.

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All passions of the mind have repentance still pursuing them closely, but it overtakes this of bashfulness in - the very act. For we give with regret, and we are in confusion - - - - while we bear false witness; our reputation is - questioned when we engage for others, and when we fail - we are condemned by all men. From this imperfection - also it proceeds, that many things are imposed upon us not - in our power to perform, as to recommend such a man to - court, or to carry up an address to the governor, because - we dare not, or at least we will not, confess that we are - unknown to the prince or that another has more of his ear. - Lysander, on the other hand, when he was in disgrace at - court, but yet for his great services was thought to preserve - something of his former esteem with Agesilaus, made no - scruple to dismiss suitors, directing them to such as were - more powerful with the king. For it is no disgrace not to - be able to do every thing; but to undertake or pretend to - what you are not made for is not only shameful, but extremely troublesome and vexatious.

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But to proceed to another head, we must perform - all reasonable and good offices to those that deserve them, - not forced thereto by fear of shame, but cheerfully and - readily. But where any thing prejudicial or unhandsome - is required of us, we ought to remember the story that is - related of Zeno. Meeting a young man of his acquaintance that slunk away under a wall, as if he would not be - seen, and having learned from him that he withdrew from a - fiend that importuned him to perjure himself, What, replied he, you novice! is that fellow not afraid or ashamed - to require of thee what is unreasonable and unjust, and - darest thou not stand against him in that which is just - and honest? For he that first started that doctrine, that - knavery is the best defence against a knave, was but an ill - teacher, advising us to keep off wickedness by imitating it. - But for such as presume upon our modesty, to keep them - off with their own weapons, and not gratify their unreasonable impudence with an easy compliance, is but just and - good, and the duty of every wise man.

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Neither is it a hard matter to put off some mean - and ordinary people, which will be apt to prove troublesome to you in that nature. Some shift them off with a - jest or a smart repartee; as Theocritus, being asked in the - bath to lend his flesh-brush by two persons, whereof one - was a stranger to him, and the other a notorious thief, - made answer: You, sir, I know not well enough, and you - I know too well. And Lysimache, the priestess of Minerva - Polias in Athens, when the muleteers that brought the provision for the festival desired her to let them drink, replied, - No; for I fear it may grow into a custom. So again, when - a captain's son, a young fluttering bully but a great coward, - petitioned Antigonus for promotion, the latter answered: - Sir, it is my way to reward my soldiers for their valor, not - their parentage.

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But if he that is importunate with us prove a man - of great honor or interest (and such persons are not easily - answered with excuses, when they come for our vote in the - senate or judicial cases), at such a time perhaps it will be - neither easy nor necessary to behave ourselves to them as - Cato did towards Catulus. Catulus, a person of the highest - rank among the Romans, and at that time censor, once - waited on Cato, who was then quaestor and still a young - man, on behalf of a friend whom Cato had fined; and when - he had used a great deal of importunity to no purpose, yet - would not be denied, Cato grew out of patience, and told - him, It would be an unseemly sight to have the censor - dragged hence by my officers. Catulus at this went away, - out of countenance and very angry. But consider whether - the answers of Agesilaus and Themistocles have not in them - much more of candor and equity. Agesilaus, being bidden - by his own father to give sentence contrary to law, replied: - I have been always taught by you to be observant of the - laws, and I shall endeavor to obey you at this time,by - doing nothing contrary to them. And Themistocles, when - - - - Simonides tempted him to commit a piece of injustice, said: - You would be no good poet, should you break the laws of - verse; and should I judge against the law, I should make - no better magistrate.

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For it is not because of blunders in metre in - lyric songs, as Plato observes, that cities and friends are - set at variance to their utter ruin and destruction, but because of their blunders with regard to law and justice. - Yet there are a sort of men that can be very curious and - critical in their verses and letters and lyric measures, and - yet would persuade others to neglect that justice and honesty which all men ought to observe in offices, in passing - judgments, and in all actions. But these men are to be - dealt with after the following manner. An orator perhaps - presses you to show him favor in a cause to be heard before - you, or a demagogue importunes you when you are a senator: tell him you are ready to please him, on condition - that he make a solecism in the beginning of his oration, or - be guilty of some barbarous expression in his narration. - These terms, for shame, he will not accept; for some we - see so superstitiously accurate as not to allow of two vowels meeting one another. Again, you are moved by a person of quality to something of ill reputation: bid him come - over the market-place at full noon dancing, or making - buffoon-like grimaces; if he refuse, question him once - more, whether he think it a more heinous offence to make - a solecism or a grimace, than to break a law or to perjure - one's self, or to show more favor to a rascal than to an - honest man. Nicostratus the Argive, when Archidamus - promised him a vast sum of money and his choice of the - Spartan ladies in marriage, if he would deliver up the town - Cromnum into his hands, returned him this answer: He - could no longer believe him descended from Hercules, he - said, because Hercules traversed the world to destroy wicked - men, but Archidamus made it his business to debauch those - - - - that were good. In like manner, if one that stands upon - his quality or reputation presses us to do any thing dishonorable, we must tell him freely, he acts not as becomes a - person of his character in the world.

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But if it be a man of no quality that shall importune - you, you may enquire of the covetous man, whether he - would lend you a considerable sum without any other security than your word; desire the proud man to give you the - higher seat; or the ambitious, to quit his pretensions to - some honor that lies fair for him. For, to deal plainly, it - is a shameful thing that these men should continue so stiff, - so resolute, and so unmoved in their vicious habits, while - we, who profess ourselves lovers of justice and honesty, - have too little command of ourselves not to give up and - betray basely the cause of virtue. If they that would practise upon our modesty do this out of desire of glory or - power, why should we contract disgrace or infamy to ourselves, to advance the authority or set off the reputation of - others?—like those who bestow the reward wrongfully in - public games, or betray their trust in collecting the poll, - who confer indeed garlands and honors upon other men, - but at the same time forfeit their own reputation and good - word. But suppose it be matter of interest only that puts - them upon it; why should it not appear an unreasonable - piece of service for us to forego our reputation and conscience to no other purpose than to satisfy another man's - avarice or make his coffers the heavier? After all, these I - am afraid are the grand motives with most men in such - cases, and they are even conscious that they are guilty; as - men that are challenged and compelled to take too large a - glass raise an hundred scruples and make as many grimaces before they drink.

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This weakness of the mind may be compared to a - constitution of body that can endure neither heat nor - cold. For let them be praised by those that thus impudently - - - - set upon them, and they are at once mollified - and broken by the flattery; but let them be blamed or so - much as suspected by the same men after their suit has - been refused, and they are ready to die for woe and fear. - We ought therefore to prepare and fortify ourselves against - both extremes, so as to be made a prey neither to such as - pretend to frighten, nor to such as would cajole us. Thucydides is of opinion, since there is a necessary connection - between envy and great undertakings, that he takes the - wisest counsel who incurs envy by aiming the highest.Thucyd. II. 64. - But we who esteem it less difficult to avoid the envy of all - men than to escape the censure of those we live among, - ought to order things so as rather to grapple with the unjust hatred of evil men, than to deserve their just accusation - after we have served their base ends. We ought to go - armed against that false and counterfeit praise such men - are apt to fling upon us, not suffering ourselves like swine - to be scratched and tickled by them, till, having got the advantage of us, they use us after their own pleasure. For - they that reach out their ears to flatterers differ very little - from such as stand fair and quiet to be tripped up, excepting - that the former catch the more disgraceful fall. These put - up with the affronts and forbear the correction of wicked - men, to get the reputation of good-natured or merciful; or - else are drawn into needless and perilous quarrels at the - instance of flatterers, who bear them in hand all the while - for the only men of judgment, the only men not to be - caught with flattery, and call them the only men who have - mouths and voices. Bion used to compare these men to - pitchers: Take them, said he, by the ears, and you may - move them as you please. Thus Alexinus, the sophist, was - reporting many scandalous things in the lyceum of Stilpo - the Megarian; but when one present informed him that - Stilpo always spake very honorably of him, Why truly, - - - - says he, he is one of the most obliging and best of men. - But now Menedemus, when it was told him that Alexinus - often praised him, replied: That may be, but I always talk - against him; for he must be bad who either praises a bad - man or is blamed by an honest one. So wary was he of - being caught by such baits, agreeably to that precept - of Hercules in Antisthenes,Antisthenes, in his tenth tome, had a book entitled Hercules or De Prudentia or - De Robore (Ἡρακλῆς ἤ περὶ φρονήσεως ἤ ἰσχύς), mentioned by Diogenes Laertius in - his life. See Diogenes Laert. VI. 1, 9. who cautioned his sons not to - be thankful to such as were used to praise them,—thereby - meaning no more than that they should be so far from - being wheedled thereby as not even to return their flatteries. That of Pindar was very apposite, and enough to - be said in such a case: when one told him, I cry you up - among all men, and speak to your advantage on all occasions; and I, replied he, am always very thankful, in that - I take care you shall not tell a lie.

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I shall conclude with one general rule, of sovereign - use against all the passions and diseases of the mind, but - particularly beneficial to such as labor under the present - distemper, bashfulness. And it is this: whenever they - have given way to this weakness, let them store up carefully such failings in their memory, and taking therein deep - and lively impressions of what remorse and disquiet they - occasioned, bestow much time in reflecting upon them and - keeping them fresh. For as travellers that have got a - dangerous fall against such a stone, or sailors shipwrecked - upon a particular promontory, keeping the image of their - misfortune continually before them, appear fearful and apprehensive not only of the same but even the like dangers; - so they that keep in mind the disgraceful and prejudicial - effects of bashfulness will soon be enabled to restrain themselves in like cases, and will not easily slip again on any - occasion.

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Some plants there are, in their own nature wild and barren, and hurtful to seed and garden-sets, which yet among able husbandmen pass for infallible signs of a rich and promising soil. In like manner, some passions of the mind not good in themselves yet serve as first shoots and promises of a disposition which is naturally good, and also capable of much improvement by cultivation. Among these I rank bashfulness, the subject of our present discourse; no ill sign indeed, but the cause and occasion of a great deal of harm. For the bashful oftentimes run into the same enormities as the most hardened and impudent, with this difference only, that the former feel a regret for such miscarriages, but the latter take a pleasure and satisfaction therein. The shameless person is without sense of grief for his baseness, and the bashful is in distress at the very appearance of it. For bashfulness is only modesty in the excess, and is aptly enough named δυσωπία (the being put out of countenance), since the face is in some sense confused and dejected with the mind. For as that grief which casts down the eyes is termed dejection, so that kind of modesty which cannot look another in the face is called bashfulness. The orator, speaking of a shameless fellow, said he carried harlots, not virgins, in his eyes; *οὐ κόρας ἀλλὰ πόρνας. Κόρη means either maiden or the pupil of the eye. (G.) on the other hand, the sheepishly bashful betrays no less the effeminacy and softness of his mind in his looks, palliating his weakness, which exposes him to the mercy of impudence, with the specious name of modesty. Cato indeed was wont to say of young persons, he had a greater opinion of such as were subject to color than of those that looked pale; teaching us thereby to look with greater apprehension on the heinousness of an action than on the reprimand which might follow, and to be more afraid of the suspicion of doing an ill thing than of the danger of it. However, too much anxiety and timidity lest we may do wrong is also to be avoided; because many men have become cowards and been deterred from generous undertakings, no less for fear of calumny and detraction than by the danger or difficulty of such attempts.

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While therefore we must not suffer the weakness in the one case to pass unnoticed, neither must we abet or countenance invincible impudence in the other, such as is reported of Anaxarchus,— Whose dog-like carriage and effrontery, Despising infamy, out-faced disgrace. A convenient mien between both is rather to be endeavored after, by repressing the over impudent, and animating the too meek temper. But as this kind of cure is difficult, so is the restraining such excesses not without danger; for as a gardener, in stubbing up some wild or useless bushes, makes at them carelessly with his spade, or burns them off the ground, but in dressing a vine, or grafting an apple, or pruning an olive, carries his hand with the greatest wariness and deliberation, that he may not unluckily injure the tree; so a philosopher, in removing envy, that useless and untractable plant, or covetousness or immoderate love of pleasure from the mind of youth, may cut deep safely, and make a large scar; but if he be to apply his discourse to some more sensible or delicate part, such as the restraining excess of bashfulness, it lies upon him to be very careful not to cut off or eradicate modesty with the contrary vice. For nurses who too often wipe away the dirt from their infants are apt to tear their flesh and put them to pain. And in like manner we must not so far extirpate all bashfulness in youth as to leave them careless or impudent; but as those that pull down private houses adjoining to the temples of the Gods prop up such parts as are contiguous to them, so in undermining bashfulness, due regard is to be had to adjacent modesty, good nature, and humanity. And yet these are the very qualities by which bashfulness insinuates itself and becomes fixed in a man, flattering him that he is good-natured, courteous, and civil, and has common sense, and that he is not obstinate and inexorable. The Stoics, therefore, in their discourses of modesty, distinguish all along betwixt that and bashfulness, leaving not so much as ambiguity of terms for a pretence to the vice. However, asking their good leave, we shall make bold to use such words indifferently in either sense; or rather we shall follow the example of Homer, whose authority we have for it, that Much harm oft-times from modesty befalls, Much good oft-times. Il. XXIV. 44. And it was not done amiss of him to make mention of the hurtfulness of it first, because modesty becomes profitable only through reason, which cuts off what is superfluous and leaves a just mean behind.

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In the first place, therefore, the bashful man must be persuaded and satisfied that that distemper of the mind is prejudicial to him, and that nothing which is so can be eligible. And withal, he must be cautious how he suffers himself to be cajoled and led by the nose with the titles of courteous or sociable, in exchange for those of grave, great, and just; nor like Pegasus in Euripides, who, when Bellerophon mounted him, With trembling stooped more than his lord desired, Eurip. Bellerophon, Frag. 311. must he debase himself and yield to all who make their addresses to him, for fear of appearing hard and ungentle.

It is recorded of Bocchoris, king of Egypt, a man of a very cruel nature, that the goddess Isis sent a kind of a serpent (called aspis), which winding itself about his head cast a shadow over him from above, and was a means to him of determining causes according to equity. But bashfulness, on the contrary, happening upon remiss and spiritless tempers, suffers them not to express their dislike of any thing or to argue against it, but perverts many times the sentence of arbitrators, and stops the mouths of skilful pleaders, forcing them often to act and speak contrary to their conviction. And the most reckless man will always tyrannize and domineer over such a one, forcing his bashfulness by his own strength of impudence. Upon this account it is that bashfulness, like a low piece of soft ground, can make no resistance and decline no encounter, but is exposed to the meanest actions and vilest passions. But, above all, this is the worst guardian of raw and inexperienced youth. For, as Brutus said, he seems to have had but an ill education that has not learned to deny any’ thing. And no better overseer is it of the marriage-bed or the woman’s apartment; as the repentant lady in Sophocles accuses the spark that had debauched her,— Thy tongue, thy flattering tongue prevailed. Sophocles, Frag. 772. So this vice, happening upon a disposition inclinable to debauchery, prepares and opens the way, and leaves all things easy and accessible to such as are ready to prefer their wicked designs. Presents and treats are irresistible baits for common mercenary creatures; but importunity, befriended with bashfulness on their side, has sometimes undone the modestest women. I omit what inconveniences this kind of modesty occasions, when it obliges men to lend their money to such whose credit is blown upon in the world, or to give bail for those they dare not trust; we do this, it is true, with an ill-will, and in our heart reflect upon that old saying, Be bail, and pay for it, yet cannot make use of it in our practice.

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How many this fault.has ruined, it is no easy thing to recount. Creon in the play gave a very good lesson for others to follow, when he told Medea,— ’Tis better now to brave thy direst hate, Than curse a foolish easiness too late. Eurip. Medea, 290. Yet afterwards, being wrought upon through his bashfulness to grant her but one day longer, he ruined himself and family by it. For the same reason, some, suspecting designs against them of murder or poisoning, have neglected to provide for their safety. Thus Dion could not be ignorant of the treachery of Callippus, yet thought it unfit to entertain such thoughts of his pretended friend and guest, and so perished. So again, Antipater, the son of Cassander, having entertained Demetrius at supper, and being engaged by him for the next night, because he was unwilling to distrust one who had trusted him, went, and had his throat cut after supper. Polysperchon had promised Cassander for an hundred talents to murder Hercules, the son of Alexander by Barsine. Upon this he invites him to sup; but the young man, having some suspicion of the thing, pretends himself indisposed. Polysperchon coming to him said: Sir, above all things endeavor after your father’s courteous behavior and obliging way to his friends, unless haply you look on us with suspicion as if we were compassing your health. The young man out of mere modesty was prevailed upon to go, and was strangled as he sat at meat. It is not therefore (as some will have us believe) insignificant or ridiculous, but on the contrary very wise advice, which Hesiod gives,— Welcome a friend, but never call thy foe. Hesiod, Works and Days, 342

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Be not bashful and mealy-mouthed in refusing him that you are satisfied has a pique against you; but never reject him that seemeth to put his trust in you. For if you invite, you must expect to be invited again; and some time or other your entertainment will be repaid you, if bashfulness have once softened or turned the edge of that diffidence which ought to be your guard.

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To the end therefore that we may get the better of this disease, which is the cause of so many evils, we must make our first attempts (as our custom is in other things) upon matters of no great difficulty. As, if one drink to you after you have taken what is sufficient, be not so foolishly modest to do violence to your nature, but rather venture to pass the glass. Another, it may be, would tempt you to play at dice while drinking; be not over-persuaded into a compliance, for fear of being the subject of his drollery, but reply with Xenophanes, when Lasus of Hermione called him coward because he refused to play at dice: Yes, said he, I confess myself the greatest coward in the world, for I dare not do an ill thing. Again, you light upon an impertinent talker, that sticks upon you like a burr; don’t be bashful, but break off the discourse. and pursue your business. These evasions and repulses, whereby our resolution and assurance are exercised in matters of less moment, will accustom us to it by degrees in greater occasions. And here it will be but seasonable to give you a passage, as it is recorded of Demosthenes. The Athenians having one time been moved to send succors to Harpalus, and themselves to engage in a war against Alexander, it happened that Philoxenus, Alexander’s admiral, unexpectedly arrived on their coast; and the people being so astonished as to be speechless for very fear, Demosthenes cried out: How would they endure the sun, who are not able to look against a lamp! Or how would you comport yourself in weightier concerns, while you prince or the people had an awe over you, if you cannot refuse a glass of wine when an acquaintance offers it, or turn off an impertinent babbler, but suffer the eternal trifler to walk over you without telling him, Another time, good sir, at present I am in haste.

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Besides all this, the exercising such a resolution is of great use in praising others. If one of my friend’s harpers play lewdly, or a comedian he has hired at a great rate murder a piece of Menander in the acting, although the vulgar clap their hands and admire, I think it no moroseness or ill-breeding to sit silently all the while, without servilely joining in the common applauses contrary to my judgment. For if you scruple to deal openly with him in these cases, what will you do, should he repeat to you an insipid composition of his own, or submit to your revisal a ridiculous oration? You will applaud, of course, and enter yourself into the list of common parasites and flatterers! But how then can you direct him impartially in the greatest administrations of his life? how be free with him where he fails in any duties of his trust or marriage, or neglects the offices incumbent on him as a member of the community? I must confess, I cannot by any means approve of the reply Pericles made to a friend who besought him to give false evidence, and that too upon oath, when he thus answered: As far as the altar I am wholly at your service. Methinks he went too far. But he that has long before accustomed himself not to commend any thing against his judgment, or applaud an ill voice, or seem pleased with indecent scurrilities, will never suffer things to come to that issue; nor will any one be so bold as to solicit him in this manner: Swear on my side, give false evidence, or bring in an unjust verdict.

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After the same manner we may learn to refuse such as come to borrow considerable sums of us, if we have used to deny in little matters where refusal is easy. As Archelaus, king of Macedon, sat at supper, one of his retinue, a fellow who thought there was nothing so honest as to receive, begged of him a golden cup. But the king commanded a waiter to give it immediately to Euripides: For you, sir, said he, are fit indeed to ask any thing, but to receive nothing; and he deserves to receive, though he lacks the confidence to ask. Thus wisely did he make his judgment, and not bashful timidity, his guide in bestowing favors. Yet we oftentimes, when the honesty, nearness, and necessities of our friends and relations are not motives sufficient to prevail with us to their relief, can give profusely to impudence and importunity, not out of any willingness to bestow our money so ill, but merely for want of confidence and resolution to deny. This was the case of Antigonus the elder. Being wearied out with the importunity of Bias, Give, said he to his servants, one talent to Bias and necessity. Yet at other times he was as expert at encountering such addresses as any prince, and dismissed them with as remarkable answers. Thus a certain Cynic one day begging of him a groat, he made answer, That is not for a prince to give. And the poor man replying, Then bestow a talent, he reparteed briskly, Nor that for a Cynic (or, for a dog) to receive. Diogenes went about begging to all the statues in the Ceramicus; and his answer to some that wondered at his fancy in it was, he was practising how to bear a repulse. But indeed it chiefly lies upon us to exercise ourselves in smaller matters to refuse an unreasonable request, that we may not be at loss how to refuse on occasions of greater magnitude. For no one, as Demosthenes says, who has spent all the money that he had in unnecessary expenses, will have plenty of money that he has not for his necessary expenses.Demosth. Olynth. III. p. 33, 25. §19. And our disgrace is increased many fold, if we want what is necessary or decent, and abound in trifles and fopperies.

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Yet bashfulness is not only a bad steward of our estate, but even in weightier concerns it refuses to hearken to the wholesome advice of right reason. Thus, in a dangerous fit of sickness, we send not to the ablest physician, for fear of giving offence to another of our acquaintance. Or, in taking tutors and governors for our children, we make choice of such as obtrude themselves upon us, not such as are better qualified for that service. Or, in our lawsuits, we regard not to obtain counsel learned in the law, because we must gratify the son of some friend or relation, and give him an opportunity to show himself in the world. Nay, lastly, you shall find some that bear the name of philosophers, who call themselves Epicureans or Stoics, not out of choice, or upon the least conviction, but merely to oblige their friends or acquaintance, who have taken advantage of their modesty. Since then the case is so with us, we ought to prepare and exercise ourselves in things that we daily meet with and of course, not so much as indulging that foolish weakness in the choice of a barber or fuller, or in lodging in a paltry inn when better accommodation is to be had, to oblige the landlord who has cringed to us. But if it be merely to break ourselves of such follies, in those cases still we should make use of the best, though the difference be but inconsiderable; as the Pythagoreans were strict in observing not to cross their right knee with the left, or to use an even number with an odd, though all things else were indifferent. We must observe also, when we celebrate a sacrifice or keep a wedding or make a public entertainment, to deny ourselves so far as not to invite any that have been extremely complacent to us or that put themselves upon us, before those who are known for their good-humor or whose conversation is like to prove beneficial. For he that has accustomed himself thus far will hardly be caught and surprised, nay, rather he shall not so much as be tempted, in greater instances.

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And thus much may suffice concerning exercising ourselves. My first use of what has been said is to observe, that all passions and distempers of the mind are still accompanied with those very evils which by their means we hoped to avoid. Thus disgrace pursues ambition; pain and indisposition, sensuality; softness and effeminacy are fretted with troubles; contentiousness with disappointment and defeats. But this is nowhere more conspicuous than in bashfulness, which, endeavoring to avoid the smoke of reproach, throws itself into the fire. Such men, wanting confidence to withstand those that unreasonably importune them, afterwards feel shame before those who justly accuse them, and for fear of a slight private rebuke incur more public disgrace. For example, not having the heart to deny a friend that comes to borrow, in short time they are reduced to the same extremity themselves, and exposed openly. Some again, after promising to help friends in a lawsuit, are ashamed to face the opposite party, and are forced to hide their heads and run away. Many have been so unreasonably weak in this particular as to accept of disadvantageous proposals of marriage for a daughter or sister, and upon second thoughts have been forced to bring themselves off with an arrant lie.

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One made this observation of the people of Asia, that they were all slaves to one man, merely because they could not pronounce that syllable No; but he spake only in raillery. But now the bashful man, though he be not able to say one word, has but to raise his brows or nod downward, as if he minded not, and he may decline many ungrateful and unreasonable offices. Euripides was wont to say, Silence is an answer to a wise man;Eurip. Frag. 967. The verse is found also in Menander, Monos. 222. (G.) but we seem to have greater occasion for it in our dealings with fools and unreasonable persons, for men of breeding and sense will be satisfied with reason and fair words. Upon this account we should be always provided with some notable sayings and choice apothegms of famous and excellent men, to repeat to the bashful,—such as that of Phocion to Antipater, You cannot have me for both a friend and a flatterer; and that of his to the Athenians, when they called upon him to come in for his share to defray the expenses of a festival; I am ashamed, said he, pointing to Callicles his creditor, to contribute towards your follies, without paying this man his due. For, as Thucydides says, It is an ill thing to be ashamed of one’s poverty, but much worse not to make use of lawful endeavors to avoid it.Thucyd. II. 40. But he that is so foolishly good-natured that he cannot answer one that comes to borrow,— My friend, no silver white have I in all my caves,— but gives him a promise to be better provided,— The wretch has made himself a slave to shame, And drags a tiresome, though an unforged chain. Eurip. Pirithous, Frag. 598. Persaeus, being about to accommodate a friend with a sum of money, paid it publicly in the market, and made the conditions before a banker, remembering, it may be, that of Hesiod,— Seem not thy brother’s honesty to doubt; Yet, smiling, call a witness to his hand. Hesiod, Works and Days, 371. But when his friend marvelled and asked, How now, so formally and according to law? Yea, quoth he, because I would receive my money again as a friend, and not have to trouble the law to recover it. For many out of bashfulness, not taking care to have good security at first, have been forced afterwards to break with their friends, and to have recourse to law for their money.

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Again, Plato writing to Dionysius, by Helicon of Cyzicus, gives the bearer a good character for honesty and moderation, but withalin the postscript tells him, Yet this I write of a man, who, as such, is by nature an animal subject to change. Xenocrates, though a man of rigid morals, was prevailed upon by this kind of modesty to recommend to Polysperchon a person, as it proved in the end, not so honest as he was reputed. For when the Macedonian in compliment bade him call for whatever he wanted, he presently desired a talent of silver. Polysperchon ordered it accordingly to be paid him, but despatched away letters immediately to Xenocrates, advising him for the future to be better acquainted with those he recommended. Now all this came to pass through Xenocrates’s ignorance of his man; but we oftentimes give testimonials and squander away our money to advance such as we are very well satisfied have no qualification or desert to recommend them, and this too with the forfeiture of our reputation, and without the pleasure that men have who are profuse upon whores and flatterers, but all the while in an agony, and struggling with that impudence which does violence to our reason. Whereas, if at any time, that verse can here be properly used,— I know the dreadful consequence, and fear, Eurip. Medea, 1078. when such persons are at a man to forswear himself, or to give a wrong sentence, or to vote for an unjust bill, or lastly to be bound for one that will never be able to pay the debt.

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All passions of the mind have repentance still pursuing them closely, but it overtakes this of bashfulness in the very act. For we give with regret, and we are in confusion while we bear false witness; our reputation is questioned when we engage for others, and when we fail we are condemned by all men. From this imperfection also it proceeds, that many things are imposed upon us not in our power to perform, as to recommend such a man to court, or to carry up an address to the governor, because we dare not, or at least we will not, confess that we are unknown to the prince or that another has more of his ear. Lysander, on the other hand, when he was in disgrace at court, but yet for his great services was thought to preserve something of his former esteem with Agesilaus, made no scruple to dismiss suitors, directing them to such as were more powerful with the king. For it is no disgrace not to be able to do every thing; but to undertake or pretend to what you are not made for is not only shameful, but extremely troublesome and vexatious.

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But to proceed to another head, we must perform all reasonable and good offices to those that deserve them, not forced thereto by fear of shame, but cheerfully and readily. But where any thing prejudicial or unhandsome is required of us, we ought to remember the story that is related of Zeno. Meeting a young man of his acquaintance that slunk away under a wall, as if he would not be seen, and having learned from him that he withdrew from a fiend that importuned him to perjure himself, What, replied he, you novice! is that fellow not afraid or ashamed to require of thee what is unreasonable and unjust, and darest thou not stand against him in that which is just and honest? For he that first started that doctrine, that knavery is the best defence against a knave, was but an ill teacher, advising us to keep off wickedness by imitating it. But for such as presume upon our modesty, to keep them off with their own weapons, and not gratify their unreasonable impudence with an easy compliance, is but just and good, and the duty of every wise man.

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Neither is it a hard matter to put off some mean and ordinary people, which will be apt to prove troublesome to you in that nature. Some shift them off with a jest or a smart repartee; as Theocritus, being asked in the bath to lend his flesh-brush by two persons, whereof one was a stranger to him, and the other a notorious thief, made answer: You, sir, I know not well enough, and you I know too well. And Lysimache, the priestess of Minerva Polias in Athens, when the muleteers that brought the provision for the festival desired her to let them drink, replied, No; for I fear it may grow into a custom. So again, when a captain’s son, a young fluttering bully but a great coward, petitioned Antigonus for promotion, the latter answered: Sir, it is my way to reward my soldiers for their valor, not their parentage.

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But if he that is importunate with us prove a man of great honor or interest (and such persons are not easily answered with excuses, when they come for our vote in the senate or judicial cases), at such a time perhaps it will be neither easy nor necessary to behave ourselves to them as Cato did towards Catulus. Catulus, a person of the highest rank among the Romans, and at that time censor, once waited on Cato, who was then quaestor and still a young man, on behalf of a friend whom Cato had fined; and when he had used a great deal of importunity to no purpose, yet would not be denied, Cato grew out of patience, and told him, It would be an unseemly sight to have the censor dragged hence by my officers. Catulus at this went away, out of countenance and very angry. But consider whether the answers of Agesilaus and Themistocles have not in them much more of candor and equity. Agesilaus, being bidden by his own father to give sentence contrary to law, replied: I have been always taught by you to be observant of the laws, and I shall endeavor to obey you at this time,by doing nothing contrary to them. And Themistocles, when Simonides tempted him to commit a piece of injustice, said: You would be no good poet, should you break the laws of verse; and should I judge against the law, I should make no better magistrate.

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For it is not because of blunders in metre in lyric songs, as Plato observes, that cities and friends are set at variance to their utter ruin and destruction, but because of their blunders with regard to law and justice. Yet there are a sort of men that can be very curious and critical in their verses and letters and lyric measures, and yet would persuade others to neglect that justice and honesty which all men ought to observe in offices, in passing judgments, and in all actions. But these men are to be dealt with after the following manner. An orator perhaps presses you to show him favor in a cause to be heard before you, or a demagogue importunes you when you are a senator: tell him you are ready to please him, on condition that he make a solecism in the beginning of his oration, or be guilty of some barbarous expression in his narration. These terms, for shame, he will not accept; for some we see so superstitiously accurate as not to allow of two vowels meeting one another. Again, you are moved by a person of quality to something of ill reputation: bid him come over the market-place at full noon dancing, or making buffoon-like grimaces; if he refuse, question him once more, whether he think it a more heinous offence to make a solecism or a grimace, than to break a law or to perjure one’s self, or to show more favor to a rascal than to an honest man. Nicostratus the Argive, when Archidamus promised him a vast sum of money and his choice of the Spartan ladies in marriage, if he would deliver up the town Cromnum into his hands, returned him this answer: He could no longer believe him descended from Hercules, he said, because Hercules traversed the world to destroy wicked men, but Archidamus made it his business to debauch those that were good. In like manner, if one that stands upon his quality or reputation presses us to do any thing dishonorable, we must tell him freely, he acts not as becomes a person of his character in the world.

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But if it be a man of no quality that shall importune you, you may enquire of the covetous man, whether he would lend you a considerable sum without any other security than your word; desire the proud man to give you the higher seat; or the ambitious, to quit his pretensions to some honor that lies fair for him. For, to deal plainly, it is a shameful thing that these men should continue so stiff, so resolute, and so unmoved in their vicious habits, while we, who profess ourselves lovers of justice and honesty, have too little command of ourselves not to give up and betray basely the cause of virtue. If they that would practise upon our modesty do this out of desire of glory or power, why should we contract disgrace or infamy to ourselves, to advance the authority or set off the reputation of others?—like those who bestow the reward wrongfully in public games, or betray their trust in collecting the poll, who confer indeed garlands and honors upon other men, but at the same time forfeit their own reputation and good word. But suppose it be matter of interest only that puts them upon it; why should it not appear an unreasonable piece of service for us to forego our reputation and conscience to no other purpose than to satisfy another man’s avarice or make his coffers the heavier? After all, these I am afraid are the grand motives with most men in such cases, and they are even conscious that they are guilty; as men that are challenged and compelled to take too large a glass raise an hundred scruples and make as many grimaces before they drink.

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This weakness of the mind may be compared to a constitution of body that can endure neither heat nor cold. For let them be praised by those that thus impudently set upon them, and they are at once mollified and broken by the flattery; but let them be blamed or so much as suspected by the same men after their suit has been refused, and they are ready to die for woe and fear. We ought therefore to prepare and fortify ourselves against both extremes, so as to be made a prey neither to such as pretend to frighten, nor to such as would cajole us. Thucydides is of opinion, since there is a necessary connection between envy and great undertakings, that he takes the wisest counsel who incurs envy by aiming the highest.Thucyd. II. 64. But we who esteem it less difficult to avoid the envy of all men than to escape the censure of those we live among, ought to order things so as rather to grapple with the unjust hatred of evil men, than to deserve their just accusation after we have served their base ends. We ought to go armed against that false and counterfeit praise such men are apt to fling upon us, not suffering ourselves like swine to be scratched and tickled by them, till, having got the advantage of us, they use us after their own pleasure. For they that reach out their ears to flatterers differ very little from such as stand fair and quiet to be tripped up, excepting that the former catch the more disgraceful fall. These put up with the affronts and forbear the correction of wicked men, to get the reputation of good-natured or merciful; or else are drawn into needless and perilous quarrels at the instance of flatterers, who bear them in hand all the while for the only men of judgment, the only men not to be caught with flattery, and call them the only men who have mouths and voices. Bion used to compare these men to pitchers: Take them, said he, by the ears, and you may move them as you please. Thus Alexinus, the sophist, was reporting many scandalous things in the lyceum of Stilpo the Megarian; but when one present informed him that Stilpo always spake very honorably of him, Why truly, says he, he is one of the most obliging and best of men. But now Menedemus, when it was told him that Alexinus often praised him, replied: That may be, but I always talk against him; for he must be bad who either praises a bad man or is blamed by an honest one. So wary was he of being caught by such baits, agreeably to that precept of Hercules in Antisthenes,Antisthenes, in his tenth tome, had a book entitled Hercules or De Prudentia or De Robore (Ἡρακλῆς ἤ περὶ φρονήσεως ἤ ἰσχύς), mentioned by Diogenes Laertius in his life. See Diogenes Laert. VI. 1, 9. who cautioned his sons not to be thankful to such as were used to praise them,—thereby meaning no more than that they should be so far from being wheedled thereby as not even to return their flatteries. That of Pindar was very apposite, and enough to be said in such a case: when one told him, I cry you up among all men, and speak to your advantage on all occasions; and I, replied he, am always very thankful, in that I take care you shall not tell a lie.

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I shall conclude with one general rule, of sovereign use against all the passions and diseases of the mind, but particularly beneficial to such as labor under the present distemper, bashfulness. And it is this: whenever they have given way to this weakness, let them store up carefully such failings in their memory, and taking therein deep and lively impressions of what remorse and disquiet they occasioned, bestow much time in reflecting upon them and keeping them fresh. For as travellers that have got a dangerous fall against such a stone, or sailors shipwrecked upon a particular promontory, keeping the image of their misfortune continually before them, appear fearful and apprehensive not only of the same but even the like dangers; so they that keep in mind the disgraceful and prejudicial effects of bashfulness will soon be enabled to restrain themselves in like cases, and will not easily slip again on any occasion.

diff --git a/data/tlg0007/tlg104/tlg0007.tlg104.perseus-grc1.tracking.json b/data/tlg0007/tlg104/tlg0007.tlg104.perseus-grc1.tracking.json deleted file mode 100644 index 80bf53ae2..000000000 --- a/data/tlg0007/tlg104/tlg0007.tlg104.perseus-grc1.tracking.json +++ /dev/null @@ -1,14 +0,0 @@ -{ - "epidoc_compliant": false, - "fully_unicode": true, - "git_repo": "canonical-greekLit", - "has_cts_metadata": false, - "has_cts_refsDecl": false, - "id": "2008.01.0295", - "last_editor": "", - "note": "", - "src": "texts/sdl/Plutarch/plut.104_teubner_gk.xml", - "status": "migrated", - "target": "canonical-greekLit/data/tlg0007/tlg104/tlg0007.tlg104.perseus-grc1.xml", - "valid_xml": true -} \ No newline at end of file diff --git a/data/tlg0007/tlg104/tlg0007.tlg104.perseus-grc1.xml b/data/tlg0007/tlg104/tlg0007.tlg104.perseus-grc1.xml deleted file mode 100644 index e630360c9..000000000 --- a/data/tlg0007/tlg104/tlg0007.tlg104.perseus-grc1.xml +++ /dev/null @@ -1,714 +0,0 @@ - - - - -De vitioso pudore -Machine readable text -Plutarch -Gregorius N. Bernardakis -Perseus Project, Tufts University -Gregory Crane - -Prepared under the supervision of -Lisa Cerrato -William Merrill -Elli Mylonas -David Smith - -The National Endosment for the Humanities - - - -Trustees of Tufts University -Medford, MA -Perseus Project - - - - - -Plutarch -Moralia -Gregorius N. Bernardakis - -Leipzig -Teubner -1891 - -3 - - - - - - - -

optical character recognition

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ἔνια τῶν ἐκ τῆς γῆς φυομένων αὐτὰ μέν ἐστιν ἄγρια τῇ φύσει καὶ - ἄκαρπα καὶ βλαβερὰν τοῖς ἡμέροις σπέρμασι καὶ φυτοῖς τὴν αὔξησιν - ἔχοντα, - σημεῖα δʼ - αὐτὰ ποιοῦνται χώρας οἱ γεωργοῦντες οὐ πονηρᾶς ἀλλὰ γενναίας καὶ πίονος· - οὕτω δὴ καὶ - πάθη ψυχῆς ἐστιν οὐ χρηστά, - χρηστῆς δὲ φύσεως οἷον ἐξανθήματα καὶ λόγῳ παρασχεῖν ἐργάσιμον ἑαυτὴν - ἐπιεικῶς δυναμένης. cf. Kock. 3 p. 494 ἐν τούτοις τίθεμαι καὶ τὴν λεγομένην δυσωπίαν, σημεῖον - μὲν οὐ φαῦλον αἰτίαν δὲ μοχθηρίας οὖσαν. τὰ γὰρ αὐτὰ τοῖς - ἀναισχύντοις - οἱ· αἰσχυνόμενοι πολλάκις - ἁμαρτάνουσι, πλὴν ὅτι τὸ λυπεῖσθαι καὶ ἀλγεῖν ἐφʼ οἷς διαμαρτάνουσι - τούτοις πρόσεστιν οὐχ ὡς ἐκείνοις τὸ ἥδεσθαι. ἀναλγὴς μὲν γὰρ ὁ - ἀναιδὴς πρὸς τὸ αἰσχρόν, - - εὐπαθὴς δὲ καὶ πρὸς - τὸ φαινόμενον αἰσχρὸν ὁ εὐδυσώπητος. ὑπερβολὴ γὰρ τοῦ αἰσχύνεσθαι τὸ - δυσωπεῖσθαι. διὸ καὶ οὕτω κέκληται, τρόπον τινὰ τοῦ προσώπου τῇ ψυχῇ - συνδιατρεπομένου καὶ συνεξατονοῦντος. ὡς γὰρ τὴν κατήφειαν ὁρίζονται λύπην - κάτω βλέπειν ποιοῦσαν, οὕτω τὴν αἰσχυντηλίαν μέχρι - τοῦ μηδʼ ἀντιβλέπειν τοῖς δεομένοις ὑπείκουσαν δυσωπίαν - ὠνόμασαν. ὅθεν ὁ μὲν ῥήτωρ τὸν ἀναίσχυντον - οὐκ ἔφη κόρας ἐν τοῖς ὄμμασιν ἔχειν - ἀλλὰ πόρνας· ὁ δʼ εὐδυσώπητος αὖ πάλιν ἄγαν τὸ -ἄγαν τὸ] τὸ ἄγαν Matthaeus θῆλυ - τῆς ψυχῆς καὶ τρυφερὸν ἐμφαίνει διὰ τῆς ὄψεως, τὴν ὑπὸ τῶν - ἀναισχύντων ὄψιν αἰσχύνην ὑποκοριζόμενος. ὁ μὲν οὖν Κάτων ἔλεγε τῶν - νέων μᾶλλον ἀγαπᾶν - τοὺς ἐρυθριῶντας ἢ τοὺς - ὠχριῶντας, ὀρθῶς ἐθίζων καὶ διδάσκων τὸν ψόγον μᾶλλον ἢ τὸν ἔλεγχον - δεδιέναι καὶ τὴν ὑποψίαν μᾶλλον ἢ τὸν κίνδυνον. οὐ - μὴν ἀλλὰ καὶ τοῦ πρὸς τὸν - ψόγον ὑπόπτου καὶ ψοφοδεοῦς τὸ ἄγαν ἀφαιρετέον, ὡς οὐχ ἧττον ἔνιοι - πολλάκις ἀκοῦσαι κακῶς ἢ παθεῖν· - δείσαντες ἀπεδειλίασαν, καὶ προήκαντο τὸ καλὸν οὐ δυνηθέντες ὑπομεῖναι τὸ - ἄδοξον.

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οὔτε δὴ τούτους περιοπτέον οὕτως ἀσθενῶς ἔχοντας οὔτʼ αὖ πάλιν - ἐκείνην ἐπαινετέον τὴν ἄτρεπτον - καὶ ἀτενῆ - διάθεσιν, - ἐν δὲ τὸ θαρσαλέον τε καὶ ἐμμανὲς -ἐμμανὲς - ὀρούσαι p. 446 b: ἐμμενὲς - ὀροῦσαι - ὅππη ὀρούσαι - φαίνετʼ Ἀναξάρχου κύνεον μένος· - ἀλλʼ ἐμμελῆ τινα μηχανητέον σύγκρασιν ἀμφοῖν, τοῦ μὲν ἀτενοῦς - ἄγαν τὴν ἀναίδειαν τοῦ δʼ ἐπιεικοῦς - σφόδρα - τὴν ἀσθένειαν ἀφαιροῦσαν. ᾗ καὶ τὸ θεράπευμα - δυσχερὲς καὶ οὐκ ἀκίνδυνος ἡ τῶν τοιούτων - πλεονασμῶν κόλουσις· ὡς γὰρ ὁ γεωργὸς ἄγριον μὲν ἐκκόπτων βλάστημα καὶ - ἀγεννές, αὐτόθεν ἀφειδῶς ἐμβαλὼν τὸ σκαφεῖον ἀνέτρεψε τὴν ῥίζαν ἢ - πῦρ - προσαγαγὼν ἐπέκαυσεν ἀμπέλῳ δὲ προσιὼν - τομῆς δεομένῃ καὶ μηλέας ἤ τινος ἐλαίας ἁπτόμενος, εὐλαβῶς ἐπιφέρει - τὴν χεῖρα, δεδιὼς μή τι τοῦ ὑγιαίνοντος ἀποτυφλώσῃ· - οὕτως ὁ φιλόσοφος φθόνον μὲν ἐξαιρῶν νέου ψυχῆς, ἀγεννὲς βλάστημα καὶ - δυστιθάσευτον, ἢ φιλαργυρίαν ἄωρον, ἢ φιληδονίαν ἐπικόπτων ἀκόλαστον - αἱμάσσει καὶ πιέζει καὶ τομὴν - - ποιεῖ καὶ οὐλὴν - βαθεῖαν ὅταν δὲ τρυφερῷ μέρει ψυχῆς καὶ ἁπαλῷ κολούοντα προσαγάγῃ - λόγον, οἷόν ἐστι τὸ δυσωπούμενον καὶ διατρεπόμενον, εὐλαβεῖται μὴ λάθῃ - τούτοις συναποκόψας τὸ αἰδούμενον. καὶ γὰρ αἱ τίτθαι τῶν βρεφῶν - ἐκτρίβουσαι πολλάκις - τὸν ῥύπον ἑλκοῦσιν - ἐνίοτε τὴν σάρκα καὶ βασανίζουσιν. ὅθεν οὐ δεῖ τῶν νέων παντάπασιν ἐν - χρῷ τὴν δυσωπίαν ἐκτρίβοντας ὀλιγώρους ποιεῖν καὶ λίαν ἀτρέπτους· ἀλλʼ - ὥσπερ οἱ καταλύοντες οἰκίας ἱεροῖς γειτνιώσας τά γε συνεχῆ καὶ πλησίον - ἐῶσι καὶ διερείδουσιν, - οὕτω δεῖ τὴν - δυσωπίαν κινεῖν δεδιότας συνεφελκύσασθαι τὰ ὁμοροῦντα τῆς αἰδοῦς καὶ τῆς - ἐπιεικείας; καὶ τῆς - ἡμερότητος, οἷς ὑποδέδυκε καὶ προσπλέκεται κολακεύουσα τὸν εὐδυσώπητον - ὡς φιλάνθρωπον καὶ πολιτικὸν καὶ κοινὸν ἔχοντα νοῦν - καὶ οὐκ ἄτεγκτον οὐδʼ αὐθέκαστον. ὅθεν εὐθὺς οἱ Στωικοὶ - καὶ τῷ ῥήματι τὸ αἰσχύνεσθαι καὶ δυσωπεῖσθαι τοῦ αἰδεῖσθαι διέστησαν, - ἵνα μηδὲ τὴν ὁμωνυμίαν τῷ πάθει πρόφασιν τοῦ βλάπτειν ἀπολίπωσιν. ἀλλʼ - ἡμῖν χρῆσθαι τοῖς ὀνόμασιν ἀσυκοφαντήτως δότωσαν, - μᾶλλον δʼ Ὁμηρικῶς· καὶ γὰρ ἐκεῖνος εἶπεν αἰδώς, -αἰδώς] αἰδώς ι γίγνεται ἥτʼ ἄνδρας cett. Homerus ἣτʼ ἄνδρας μέγα σίνεται ἠδʼ ὀνίνησι· -Hom. Ω 45 - καὶ οὐ κακῶς τὸ βλάπτον αὐτῆς πρότερον εἶπε. γίγνεται - γὰρ ὠφέλιμος ὑπὸ λόγου τὸ πλεονάζον ἀφελόντος καὶ τὸ μέτριον - ἀπολιπόντος. - -

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πρῶτον οὖν τοῦτο δεῖ πείθεσθαι τὸν ὑπὸ πολλῆς δυσωπίας βιαζόμενον, ὅτι - πάθει βλαβερῷ - συνέχεται· καλὸν δὲ τῶν - βλαβερῶν οὐδέν· οὐδὲ δεῖ τοῖς ἐπαίνοις κηλούμενον ἥδεσθαι κομψὸν καὶ - ἱλαρὸν ἀντὶ σεμνοῦ καὶ μεγάλου καὶ δικαίου προσαγορευόμενον μηδʼ, ὥσπερ - ὁ Εὐριπίδου -Εὐριπίδου] Nauck. p. 451 Πήγασος ἔπτησσʼ ὑπείκων μᾶλλον εἱ - μᾶλλον -μᾶλλον εἰ μᾶλλον [p. 807 a: μᾶλλον ἢ - θέλοι - - τῷ Βελλεροφόντῃ, τοῖς δεομένοις ἑαυτὸν ἐκδιδόναι ·, - καὶ συνεκταπεινοῦν, φοβούμενον - ἀκοῦσαι τὸ “σκληρὸς γε -γε] τε R καὶ ἀπηνής.” τῷ μὲν γὰρ Αἰγυπτίῳ - Βοκχόριδι φύσει χαλεπῷ γενομένῳ τὴν ἀσπίδα λέγουσιν ὑπὸ τῆς Ἴσιδος - ἐπιπεμφθεῖσαν καὶ τῇ κεφαλῇ περιελιχθεῖσαν - - ἄνωθεν ἐπισκιάζειν, ἵνα κρίνῃ δικαίως ἡ δέ γε δυσωπία τοῖς ἀτόνοις - καὶ ἀνάνδροις ἐπικειμένη καὶ πρὸς μηδὲν ἀνανεῦσαι μηδʼ ἀντειπεῖν - ἰσχύουσα, καὶ δικάζοντας ἀποτρέπει τοῦ δικαίου καὶ συμβουλεύοντας - ἐπιστομίζει καὶ λέγειν πολλὰ καὶ - - πράττειν ἀναγκάζει τῶν - ἀβουλήτων ὁ δʼ ἀγνωμονέστατος ἀεὶ τοῦ τοιούτου δεσπότης ἐστὶ καὶ - κρατεῖ, τῷ μὴ αἰδεῖσθαι τὸ αἰδούμενον ἐκβιαζόμενος. ὅθεν ὥσπερ χωρίον - ὕπτιον καὶ μαλακὸν ἡ δυσωπία μηδεμίαν ἔντευξιν ἐξῶσαι μηδʼ ἀποστρέψαι - δυναμένη - τοῖς αἰσχίστοις βάσιμός ἐστι πάθεσι - καὶ πράγμασι· κακὴ μὲν γὰρ αὕτη παιδικῆς φρουρὸς ἡλικίας, ὡς ἔλεγε Βροῦτος οὐ δοκεῖν αὐτῷ καλῶς τὴν ὥραν - διατεθεῖσθαι τὸν πρὸς μηδὲν ἀρνούμενον κακὴ δὲ θαλάμου καὶ γυναικωνίτιδος - ἐπίτροπος, ὥς φησιν ἡ παρὰ τῷ Σοφοκλεῖ -Σοφοκλεῖ] Nauck. p. 312 μετανοοῦσα πρὸς τὸν μοιχὸν - -ἔπεισας, ἐξέθωψας. - ὥστʼ· ἡ δυσωπία - προδιαφθείρουσα -προδιαφθείρασα (malim προδιαφθείρουσα) τοῦ ἀκολάστου Madvigius τὸ ἀκόλαστον ἀνώχυρα πάντα καὶ ἄκλειστα καὶ κατάντη - προδίδωσι τοῖς ἐπιτιθεμένοις. καὶ διδόντες μὲν αἱροῦσι τὰς βδελυρωτάτας; - τῶν φύσεων, τῷ δὲ -δὲ Emperius: δὴ - πείθειν καὶ δυσωπεῖν - - πολλάκις κατεργάζονται καὶ τὰς ἐπιεικεῖς. ἐῶ δὲ τὰς εἰς τὰ χρήματα - βλάβας ὑπὸ τοῦ δυσωπεῖσθαι, δανειζόντων οἷς ἀπιστοῦσιν ἐγγυωμένων οἷς - οὐκ ἐθέλουσιν, ἐπαινούντων μὲν τὸ “ἐγγύα πάρα δʼ ἄτα” χρῆσθαι δʼ - αὐτῷ παρὰ -παρὰ R: περὶ - τὰ πράγματα μὴ δυναμένων. - -

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ὅσους δʼ ἀνῄρηκε τοῦτο τὸ πάθος, οὐκ ἄν τις ἐξαριθμήσαιτο ῥᾳδίως. - καὶ γὰρ ὁ Κρέων πρὸς τὴν Μήδειαν εἰπὼν - - - κρεῖσσον δὲ μοι νῦν πρὸς σʼ ἀπέχθεσθαι, γύναι, -Eur. Med. 290 -ἢ μαλθακισθένθʼ ὕστερον μέγα στένειν - - ἄλλοις ἐγνωμολόγησεν, αὐτὸς δὲ τῆς δυσωπίας - ἥττων γενόμενος καὶ μίαν ἡμέραν αἰτουμένῃ δοὺς ἀπώλεσε τὸν οἶκον. - ἔνιοι δὲ καὶ σφαγὰς ὑφορώμενοι καὶ φαρμακείας, διετράπησαν. οὕτω - παραπώλετο Δίων, οὐκ ἀγνοήσας; ἐπιβουλεύοντα Κάλλιππον ἀλλʼ αἰσχυνθεὶς - φυλάττεσθαι φίλον ὄντα καὶ ξένον. οὕτως - Ἀντίπατρος ὁ Κασάνδρου Δημήτριον καλέσας ἐπὶ - δεῖπνον εἶτα κληθεὶς τῇ ὑστεραίᾳ πρὸς αὐτὸν ᾐδέσθη πεπιστευμένος - ἀπιστεῖν, καὶ πορευθεὶς ἐσφάγη μετὰ τὸ - δεῖπνον. Ἡρακλέα δὲ τὸν Ἀλεξάνδρῳ - γενόμενον ἐκ -Βαρσίνης ὡμολόγησε μὲν Κασάνδρῳ - Πολυσπέρχων ἀναιρήσειν ἐπὶ ταλάντοις ἑκατὸν εἶτʼ ἐπὶ δεῖπνον ἐκάλει· - τοῦ δὲ μειρακίου τὴν κλῆσιν ὑφορωμένου καὶ δεδοικότος ἄλλως δὲ - προφασιζομένου μαλακώτερον ἔχειν, ἐλθὼν ὁ Πολυσπέρχων “πρῶτον” -πρῶτον] πρὸς αὐτὸν Stegmannus εἶπεν - “ὦ παῖ, μιμοῦ τοῦ πατρὸς τὸ εὔκολον καὶ φιλέταιρον, εἰ μὴ νὴ Δία - δέδοικας ἡμᾶς ὡς ἐπιβουλεύοντας.” αἰδεσθεὶς; οὖν ἠκολούθησεν ὁ - νεανίσκος, οἱ δὲ δειπνίσαντες αὐτὸν ἐστραγγάλισαν. οὐ γελοῖον οὖν, ὥς - φασί τινες, οὐδʼ ἀβέλτερον ἀλλὰ σοφὸν τὸ τοῦ -Ἡσιόδου -Ἡσιόδου] OD 342 - τὸν φιλέοντʼ ἐπὶ δαῖτα καλεῖν τὸν δʼ - ἐχθρὸν ἐᾶσαι. - - μὴ δυσωποῦ τὸν μισοῦντα μηδʼ ὑπαίκαλλε -ὑπαίκαλλε *: ὑπέκβαλε - πιστεύειν δοκοῦντα· κληθήσῃ - γὰρ καλέσας καὶ δειπνήσεις, ἂν δειπνίσῃς, ὥσπερ βαφὴν τὴν φυλάττουσαν - ἀπιστίαν - μαλαχθεῖσαν αἰσχύνῃ προέμενος

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ὡς οὖν πολλῶν κακῶν αἴτιον τὸ νόσημα τοῦτʼ ὂν πειρατέον ἀποβιάζεσθαι - τῇ ἀσκήσει, πρῶτον ἀρξαμένους ὥσπερ οἱ τἄλλα μελετῶντες ἀπὸ τῶν - μικρῶν καὶ μὴ σφόδρα δυσαντιβλέπτων· οἷον ἐν δείπνῳ προπίνει - - τις ἅδην ἔχοντι· μὴ - δυσωπηθῇς μηδὲ προσβιάσῃ σαυτόν, ἀλλὰ κατάθου τὸ ποτήριον. αὖθις ἕτερος παρακαλεῖ κυβεύειν παρὰ πότον· μὴ δυσωπηθῇς· - μηδὲ δείσῃς σκωπτόμενος· ἀλλʼ ὥσπερ Ξενοφάνης, Λάσου τοῦ Ἑρμιονέως μὴ - βουλόμενον αὐτῷ συγκυβεύειν δειλὸν ἀποκαλοῦντος, ὡμολόγει καὶ πάνυ - δειλὸς εἶναι πρὸς τὰ αἰσχρὰ καὶ ἄτολμος. - πάλιν ἀδολέσχῳ συνήντηκας ἐπιλαμβανομένῳ· καὶ περιπλεκομένῳ· μὴ - δυσωπηθῇς ἀλλὰ διακόψας ἐπείγου καὶ - πέραινε τὸ προκείμενον. αἱ γὰρ τοιαῦται - φυγαὶ καὶ διακρούσεις, ἐν ἐλαφραῖς μέμψεσι τὴν μελέτην ἔχουσαι - τοῦ ἀδυσωπήτου, προεθίζουσιν ἡμᾶς ἐπὶ τὰ μείζονα. - καὶ τὸ τοῦ Δημοσθένους ἐνταῦθα καλῶς ἔχει διαμνημονεύειν · τῶν γὰρ - Ἀθηναίων ὡρμημένων Ἁρπάλῳ βοηθεῖν καὶ κορυσσομένων ἐπὶ τὸν - Ἀλέξανδρον, ἐξαίφνης ἐπεφάνη Φιλόξενος ὁ τῶν ἐπὶ - θαλάττῃ πραγμάτων Ἀλεξάνδρου στρατηγός. ἐκπλαγέντος δὲ τοῦ - δήμου καὶ σιωπῶντος διὰ τὸν φόβον, ὁ Δημοσθένης “τί ποιήσουσιν” ἔφη “τὸν ἥλιον ἰδόντες οἱ μὴ δυνάμενοι πρὸς τὸν λύχνον ἀντιβλέπειν;” τί γὰρ ποιήσεις ἐν πράγμασι μεγάλοις, βασιλέως - ἐντυγχάνοντος ἢ δήμου δυσωποῦντος, εἰ ποτήριον - ἀπώσασθαι μὴ δύνασαι προπίνοντος συνήθους - μηδʼ ἀδολέσχου λαβὴν διαφυγεῖν, ἀλλὰ παρέχεις ἐμπεριπατεῖν φλυάρῳ σαυτόν, - οὐκ εὐτονῶν εἰπεῖν “ὄψομαί σʼ αὖθις, νῦν δʼ οὐ σχολάζω ; -”

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καὶ μὴν οὐδʼ ἡ πρὸς τοὺς ἐπαίνους τοῦ ἀδυσωπήτου μελέτη καὶ ἄσκησις - ἐν μικροῖς καὶ ἐλαφροῖς ἄχρηστός ἐστιν. οἷον ἐν συμποσίῳ φίλου - κιθαρῳδὸς ᾄδει κακῶς ἢ πολλοῦ κωμῳδὸς ἐωνημένος ἐπιτρίβει Μένανδρον, - οἱ δὲ πολλοὶ κροτοῦσι καὶ θαυμάζουσιν· - · οὐδὲν οἶμαι χαλεπὸν οὐδὲ - δύσκολον ἀκούειν σιωπῇ καὶ μὴ παρὰ τὸ φαινόμενον ἀνελευθέρως ἐπαινεῖν. - ἐὰν γὰρ ἐν τούτοις μὴ κρατῇς σαυτοῦ, τί ποιήσεις φίλου ποίημα φαῦλον - ἀναγιγνώσκοντος ἢ - λόγον ἐπιδεικνυμένου - γεγραμμένον ἀβελτέρως καὶ γελοίως; ἐπαινέσεις δηλονότι καὶ συνεπιθορυβήσεις - τοῖς κολακεύουσι. πῶς οὖν ἐν πράγμασιν ἁμαρτάνοντος ἐπιλήψῃ; πῶς δὲ - περὶ ἀρχὴν ἢ γάμον ἢ πολιτείαν ἀγνωμονοῦντα νουθετήσεις; ἐγὼ μὲν γὰρ - οὐδὲ - τὸ τοῦ Περικλέους ἀποδέχομαι, πρὸς - τὸν ἀξιοῦντα - μαρτυρίαν - ψευδῆ μαρτυρῆσαι φίλον, προσῆν καὶ ὅρκος, εἰπόντος “μέχρι τοῦ βωμοῦ - φίλος εἰμί·” λίαν γὰρ ἐγγὺς ἦλθεν. ὁ δὲ πόρρωθεν ἑαυτὸν ἐθίσας - μήτε λέγοντος ἐπαινεῖν παρὰ γνώμην μήτε ᾅδοντος - κροτεῖν μήτε σκώπτοντος ἀφυῶς ἐπιγελᾶν, οὐκ ἐάσει μέχρι - τούτου προελθεῖν οὐδʼ εἰπεῖν πρὸς τὸν ἐν ἐκείνοις ἀδυσώπητον “ὄμοσον - ὑπὲρ ἐμοῦ καὶ τὰ ψευδῆ μαρτύρησον καὶ ἀπόφηναι παρὰ τὸ δίκαιον.”

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οὕτω δὲ δεῖ καὶ πρὸς τοὺς αἰτοῦντας ἀργύριον - ἀνταίρειν, προεθιζόμενον ἐν τοῖς μήτε μεγάλοις μήτε - δυσπαραιτήτοις. Ἀρχέλαος μὲν γὰρ ὁ τῶν Μακεδόνων βασιλεὺς παρὰ δεῖπνον - αἰτηθεὶς ἔκπωμα χρυσοῦν ὑπʼ ἀνθρώπου μηδὲν ἡγουμένου καλὸν ἢ - τὸ λαμβάνειν, ἐκέλευσεν - Εὐριπίδῃ τὸν παῖδα δοῦναι, - καὶ πρὸς τὸν - ἄνθρωπον ἐκεῖνον ἀποβλέψας “σὺ μὲν” εἶπεν “αἰτεῖν ἐπιτήδειος - εἶ καὶ μὴ λαμβάνων, -λαμβάνων *: λαμβάνειν - οὗτος δὲ λαμβάνειν καὶ μὴ αἰτῶν ἄριστα τοῦ διδόναι καὶ χαρίζεσθαι κύριον ποιῶν τὸ κρῖνον ἀλλὰ - μὴ τὸ δυσωπούμενον. ἡμεῖς δὲ πολλάκις ἀνθρώπους ἐπιεικεῖς καὶ - οἰκείους καὶ δεομένους περιορῶντες ἑτέροις αἰτοῦσιν ἐνδελεχῶς καὶ - ἰταμῶς ἐδώκαμεν, οὐ - δοῦναι θελήσαντες ἀλλʼ - ἀρνήσασθαι μὴ δυνηθέντες. ὥσπερ Ἀντίγονος ὁ γέρων ὑπὸ Βίαντος - ἐνοχληθεὶς πολλάκις “δότ” ” εἶπε “Βίαντι -Βίαντος - Βίαντι] Βίωνος - Βίωνι Casaubonus τάλαντον καὶ ἀνάγκῃ· -” καίτοι μάλιστα τῶν βασιλέων ἐμμελὴς ἦν καὶ πιθανὸς ἀποτρίβεσθαι τὰ - τοιαῦτα. κυνικοῦ γάρ ποτε - δραχμὴν αἰτήσαντος - αὐτόν “ἀλλʼ οὐ βασιλικόν” ἔφη “τὸ δόμα·” τοῦ δʼ ὑποτυχόντος “δὸς οὖν μοι τάλαντον” ἀπήντησεν “ἀλλʼ οὐ κυνικὸν τὸ λῆμμα” Διογένης μὲν οὖν τοὺς ἀνδριάντας ᾔτει περιιὼν ἐν Κεραμεικῷ καὶ πρὸς - τοὺς θαυμάζοντας ἔλεγεν ἀποτυγχάνειν - μελετᾶν - ἡμῖν δὲ πρῶτον ἐμμελετητέον ἐστὶ τοῖς φαύλοις καὶ γυμναστέον περὶ τὰ - μικρά, πρὸς τὸ ἀρνεῖσθαι -πρὸς τὸ ἀρνεῖσθαι περὶ τὰ μικρὰ legisse vid. Amyotus τοῖς -τοῖς] τοῖς ἃ Madvigius αἰτοῦσιν οὐ προσηκόντως -οὐ προσηκόντως δὲ an καὶ οῡ προσηκόντως? Sed fortasse verba ληψομένοις - ἔχωμεν omittenda sunt cum optimo codice D - ληψομένοις· ὡς ἂν μείζοσιν - ἀποτεύξεσιν ἐπικουρεῖν ἔχωμεν. οὐδεὶς γάρ ὡς ὁ Δημοσθένης -Δημοσθένης] 3, 19 φησὶν “εἰς - ἃ μὴ δεῖ καταναλώσας τὰ παρόντα τῶν - μὴ παρόντων εὐπορήσει πρὸς ἃ δεῖ.” γίγνεται δʼ ἡμῖν πολλαπλάσιον - τὸ αἰσχρόν, ὅταν ἐλλίπωμεν πρὸς τὰ καλά, πλεονάσαντες τοῖς περιττοῖς. -

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ἐπεὶ δʼ οὐ χρημάτων μόνον ἡ δυσωπία κακὴ - - καὶ ἀγνώμων οἰκονόμος ἐστίν, ἀλλὰ καὶ περὶ τὰ - μείζονα παραιρεῖται τὸ συμφέρον τοῦ λογισμοῦ· -τοῦ λογισμοῦ] τὸν λογισμόν R καὶ γὰρ ἰατρὸν νοσοῦντες οὐ - παρακαλοῦμεν τὸν ἔμπειρον αἰσχυνόμενοι τὸν συνήθη, καὶ παισὶ διδασκάλους - ἀντὶ τῶν χρηστῶν - τοὺς παρακαλοῦντας αἱρούμεθα, - καὶ δίκην - ἔχοντες πολλάκις οὐκ ἐῶμεν εἰπεῖν τὸν ὠφέλιμον καὶ ἀγοραῖον, ἀλλʼ - οἰκείου τινὸς ἢ συγγενοῦς υἱῷ χαριζόμενοι παρεδώκαμεν ἐμπανηγυρίσαι· - τέλος δὲ πολλοὺς ἔστιν ἰδεῖν καὶ τῶν φιλοσοφεῖν λεγομένων, Ἐπικουρείους - καὶ Στωικοὺς ὄντας, οὐχ - ἑλομένους οὐδὲ - κρίναντας ἀλλὰ προσθεμένους δυσωποῦσιν οἰκείοις καὶ φίλοις· φέρε δὴ καὶ - πρὸς ταῦτα πόρρωθεν ἐν τοῖς ἐπιτυχοῦσι καὶ μικροῖς γυμνάζωμεν ἑαυτούς, - ἐθίζοντες μήτε κουρεῖ μήτε γναφεῖ κατὰ δυσωπίαν χρῆσθαι μηδὲ -μηδὲ *: μήτε - καταλύειν· - ἐν φαύλῳ - πανδοκείῳ, βελτίονος παρόντος, ὅτι - πολλάκις ὁ πανδοκεὺς - - ἠσπάσαθʼ ἡμᾶς· ἀλλʼ ἔθους ἕνεκα, κἂν ᾖ παρὰ μικρόν, αἱρεῖσθαι τὸ - βέλτιον· ὥσπερ οἱ Πυθαγορικοὶ παρεφύλαττον ἀεὶ μηδέποτε τῷ δεξιῷ μηρῷ - τὸν εὐώνυμον ἐπιτιθέναι, μηδὲ τὸν ἄρτιον ἀντὶ τοῦ - περιττοῦ λαβεῖν, τῶν ἄλλων ἐπʼ ἴσης ἐχόντων. ἐθιστέον δέ, - καὶ θυσίαν ποιούμενον ἢ γάμον ἤ τινα ἄλλην τοιαύτην ὑποδοχὴν μὴ τὸν - ἀσπασάμενον καλεῖν ἢ προσδραμόντα μᾶλλον ἢ τὸν εὔνουν καὶ χρηστόν· ὁ - γὰρ οὕτως ἐθισθεὶς καὶ ἀσκήσας δυσάλωτος - - ἔσται, μᾶλλον δʼ ὅλως ἀνεπιχείρητος ἐν τοῖς μείζοσι. - -

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περὶ μὲν οὖν ἀσκήσεως ἱκανὰ καὶ ταῦτα· τῶν δὲ χρησίμων ἐπιλογισμῶν - πρῶτός ἐστιν ὁ διδάσκων καὶ ὑπομιμνήσκων, ὅτι πᾶσι - μὲν τοῖς πάθεσιν ἀκολουθεῖ καὶ τοῖς νοσήμασιν ἃ φεύγειν διʼ αὐτῶν - δοκοῦμεν, ἀδοξίαι φιλοδοξίαις καὶ λῦπαι φιληδονίαις καὶ πόνοι μαλακίαις - καὶ φιλονικίαις -φιλονικίαις *: φιλονεικίαις - ἧτται καὶ καταδίκαι· - τῇ δὲ - δυσωπίᾳ συμβέβηκεν ἀτεχνῶς φευγούσῃ καπνὸν ἀδοξίας -ἀδοξίας] del. Stegmannus εἰς πῦρ ἐμβάλλειν - ἑαυτήν. αἰσχυνόμενοι γὰρ ἀντιλέγειν τοῖς ἀγνωμόνως δυσωποῦσιν ὕστερον - δυσωποῦνται τοὺς δικαίως ἐγκαλοῦντας, καὶ - - δεδιότες μέμψιν - ἐλαφρὰν πολλάκις αἰσχύνην ὁμολογουμένην ὑπομένουσι. καὶ γὰρ αἰτοῦντος - ἀργύριον φίλου δυσωπηθέντες ἀντειπεῖν οὐκ ἔχοντες, ἀσχημονοῦσι μετʼ - ὀλίγον ἐξελεγχόμενοι καὶ βοηθήσειν ὁμολογήσαντες ἐνίοις δίκην ἔχουσιν, - εἶτα τοὺς ἑτέρους διατραπέντες ἀποκρύπτονται καὶ δραπετεύουσι. - πολλοὺς δὲ καὶ περὶ γάμου θυγατρὸς -θυγατρὸς *: καὶ θυγατρὸς - ἢ ἀδελφῆς εἰς - ὁμολογίαν ἀλυσιτελῆ κατακλείσασα δυσωπία ψεύδεσθαι πάλιν ἀναγκάζει - μετατιθεμένους.

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ὁ μὲν γὰρ εἰπών, ὅτι πάντες οἱ τὴν Ἀσίαν κατοικοῦντες ἑνὶ - δουλεύουσιν ἀνθρώπῳ διὰ τὸ μὴ - - δύνασθαι μίαν εἰπεῖν - τὴν “οὐ” συλλαβήν, οὐκ ἐσπούδασεν ἀλλʼ ἔσκωψε· τοῖς δὲ - δυσωπουμένοις, κἂν μηδὲν εἴπωσιν, ἔξεστιν ὀφρῦν ἐπάρασι μόνον ἢ κάτω - κύψασι πολλὰς ἀβουλήτους καὶ ἀτόπους ὑπουργίας διαφυγεῖν. “τὴν γὰρ - σιωπὴν” ὁ μὲν Εὐριπίδης -Εὐριπίδης] Nauck. p. 675 φησὶ - “τοῖς σοφοῖς ἀπόκρισιν” εἶναι· κινδυνεύομεν δὲ μᾶλλον αὐτῆς δεῖσθαι - πρὸς τοὺς ἀγνώμονας· ἐπεὶ τοὺς . χαρίεντας ἔστι καὶ - παρηγορῆσαι· καὶ πρόχειρά γε δεῖ καὶ συχνὰ τῶν ἐπιφανῶν καὶ ἀγαθῶν - ἀνδρῶν ἔχειν ἀποφθέγματα καὶ μνημονεύειν πρὸς τοὺς δυσωποῦντας· - οἷον τὸ Φωκίωνος πρὸς - Ἀντίπατρον “οὐ - δύνασαί μοι καὶ φίλῳ - χρῆσθαι καὶ κόλακι” καὶ πρὸς τοὺς Ἀθηναίους ἐπιδοῦναι κελεύοντας - αὐτὸν ἐν ἑορτῇ καὶ κροτοῦντας “αἰσχύνομαι” εἶπεν ὑμῖν “μὲν - ἐπιδιδοὺς τούτῳ δὲ μὴ ἀποδιδούσ” Καλλικλέα δείξας τὸν δανειστήν· “πενίαν γὰρ οὐχ ὁμολογεῖν αἰσχρὸν -” ὡς Θουκυδίδης -Θουκυδίδης] 2, 40 φησὶν “ἀλλʼ ἔργῳ μὴ διαφεύγειν αἴσχιον” ὁ δʼ - ἀβελτερίᾳ καὶ μαλακίᾳ πρὸς τὸν αἰτοῦντα δυσωπούμενος εἰπεῖν οὐκ ἔστʼ ἐν ἄντροις λευκός, ὦ ξένʼ, ἄργυρος· - -Nauck. p. 913. Kock. 3 p. 613 εἶθʼ ὥσπερ ἐνέχυρον προέμενος; τὴν ἐπαγγελίαν, - - αἰδοῦς ἀχαλκεύτοισιν ἔζευκται πέδαις. Nauck. p. 549 - - ὁ δὲ Περσαῖος ἀργύριόν τινι τῶν γνωρίμων δανείζων διʼ ἀγορᾶς - καὶ τραπέζης ἐποιεῖτο τὸ συμβόλαιον μεμνημένος δηλονότι τοῦ Ἡσιόδου -Ἡσιόδου] OD 371 - λέγοντος; καί τε κασιγνήτῳ γελάσας ἐπὶ μάρτυρα - θέσθαι. - - θαυμάσαντος δʼ ἐκείνου καὶ εἰπόντος “οὕτως, ὦ Περσαῖε, - νομικῶς;ʼ” “ναί” εἶπεν “ἵνα φιλικῶς ἀπολάβω καὶ μὴ νομικῶς ἀπαιτήσω” πολλοὶ γὰρ ἐν ἀρχῇ διὰ δυσωπίαν προέμενοι τὸ πιστόν, ὕστερον ἐχρήσαντο - τοῖς νομίμοις μετʼ ἔχθρας - -

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πάλιν ὁ Πλάτων -Πλάτων] Epist. 13, 360d Ἑλίκωνι τῷ Κυζικηνῷ διδοὺς πρὸς Διονύσιον ἐπιστολὴν - ἐπῄνεσεν αὐτὸν ὡς - ἐπιεικῆ καὶ μέτριον, - εἶτα προσέγραψε τῇ ἐπιστολῇ τελευτώσῃ “γράφω δέ σοι ταῦτα περὶ - ἀνθρώπου, ζῴου φύσει εὐμεταβόλου” Ξενοκράτης δὲ καίπερ αὐστηρὸς - ὢν τὸν τρόπον ὅμως ὑπὸ δυσωπίας ἐκάμφθη, - - καὶ συνέστησε Πολυσπέρχοντι διʼ ἐπιστολῆς ἄνθρωπον οὐ χρηστόν, ὡς τὸ - ἔργον ἔδειξε· δεξιωσαμένου δʼ αὐτὸν τοῦ Μακεδόνος καὶ πυθομένου μή τινος - ἔχοι χρείαν, ᾔτησε τάλαντον· ὁ δʼ ἐκείνῳ μὲν ἔδωκε Ξενοκράτει δʼ - ἔγραψε, παραινῶν ἐπιμελέστερον τὸ - λοιπὸν - ἐξετάζειν οὓς συνίστησιν. ὁ μὲν οὖν Ξενοκράτης ἠγνόησεν, ἡμεῖς δὲ - καὶ πάνυ πολλάκις ἐπιστάμενοι τοὺς πονηροὺς καὶ γράμματα καὶ χρήματα - προϊέμεθα, - βλάπτοντες ἑαυτούς, οὐ μεθʼ ἡδονῆς ὥσπερ οἱ ταῖς ἑταίραις χαριζόμενοι - καὶ τοῖς κόλαξιν, - ἀλλὰ δυσχεραίνοντες καὶ - βαρυνόμενοι τὴν ἀναίδειαν ἀνατρέπουσαν ἡμῶν καὶ καταβιαζομένην τὸν - λογισμόν. εἰ γὰρ πρὸς ἄλλο τι καὶ πρὸς τοὺς δυσωποῦντας ἔξεστιν εἰπεῖν - τὸ μανθάνω μὲν οἷα δρᾶν μέλλω κακά -Eur. Med. 1078 - τὰ ψευδῆ μαρτυρῶν ἢ τὰ μὴ δίκαια κρίνων ἢ - τὰ μὴ συμφέροντα χειροτονῶν ἢ δανειζόμενος ὑπὲρ τοῦ μὴ ἀποδώσοντος.

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διὸ τῶν παθῶν μάλιστα τῷ δυσωπεῖσθαι τὸ μετανοεῖν οὐχ ὕστερον, ἀλλʼ - εὐθὺς ἐν οἷς πράττει - πάρεστι· καὶ γὰρ - διδόντες ἀχθόμεθα καὶ μαρτυροῦντες αἰσχυνόμεθα καὶ συνηγοροῦντες -συνηγοροῦντες W: συνεργοῦντες - ἀδοξοῦμεν - καὶ μὴ παρέχοντες - ἐλεγχόμεθα. πολλὰ γὰρ ὑπʼ ἀσθενείας τοῦ ἀντιλέγειν - καὶ τῶν ἀδυνάτων ἡμῖν ὑπισχνούμεθα τοῖς λιπαροῦσιν -λιπαροῦσν M: ἀεὶ παροῦσιν - ὡς συστάσεις ἐν - αὐλαῖς καὶ πρὸς ἡγεμόνας ἐντεύξεις, μὴ βουλόμενοι μηδʼ εὐτονοῦντες - εἰπεῖν “οὐκ οἶδεν ἡμᾶς ὁ βασιλεύς, ἀλλʼ - - ἑτέρους ὅρα -ὅρα Madvigius: ὁρᾷ - μᾶλλον,” cf. Kock. 3 p. 447 ὡς Λύσανδρος Ἀγησιλάῳ προσκεκρουκὼς - ἀξιούμενος δὲ - μέγιστον δύνασθαι παρʼ αὐτῷ διὰ τὴν δόξαν, οὐκ ᾐσχύνετο παραιτεῖσθαι - τοὺς ἐντυγχάνοντας, ἀπιέναι πρὸς ἑτέρους κελεύων καὶ πειρᾶσθαι τῶν - μᾶλλον αὐτοῦ παρὰ τῷ βασιλεῖ - δυναμένων. οὐ - γὰρ αἰσχρὸν τὸ μὴ πάντα δύνασθαι· τὸ δὲ μὴ δυναμένους ἢ μὴ πεφυκότας - ἀναδέχεσθαι τὰ τοιαῦτα καὶ παραβιάζεσθαι, πρὸς τῷ αἰσχρῷ καὶ - λυπηρότατόν ἐστιν.

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ἀπʼ ἄλλης δʼ ἀρχῆς· τὰ μὲν μέτρια καὶ πρέποντα - - δεῖ προθύμως ὑπουργεῖν - τοῖς ἀξιοῦσι, μὴ δυσωπουμένους ἀλλʼ ἑκόντας· -ἑκόντας M: εἰκοντας - ἐν δὲ τοῖς βλαβεροῖς καὶ - ἀτόποις τὸ τοῦ Ζήνωνος ἀεὶ πρόχειρον ἔχειν, ὃς ἀπαντήσας τινὶ - νεανίσκῳ τῶν συνήθων παρὰ τὸ τεῖχος ἡσυχῆ βαδίζοντι, καὶ πυθόμενος ὅτι - φεύγει - φίλον ἀξιοῦντα μαρτυρεῖν αὐτῷ τὰ - ψευδῆ “τί λέγεισ” φησὶν “ἀβέλτερε; σὲ μὲν ἐκεῖνος ἀγνωμονῶν καὶ - ἀδικῶν οὐ δέδιεν οὐδʼ αἰσχύνεται, σὺ δʼ ἐκεῖνον ὑπὲρ τῶν δικαίων οὐ - θαρρεῖς ὑποστῆναι;ʼ” ὁ μὲν γὰρ εἰπὼν - -ποτὶ πονηρὸν οὐκ ἄχρηστον ὅπλον ἁ πονηρία - - -Lorenz. p. 302 κακῶς ἐθίζει μιμούμενον ἀμύνεσθαι τὴν κακίαν· τὸ δὲ τοὺς ἀναιδῶς καὶ ἀδυσωπήτως ἐνοχλοῦντας ἀποτρίβεσθαι τῷ - ἀδυσωπήτῳ καὶ μὴ χαρίζεσθαι τὰ αἰσχρὰ τοῖς ἀναισχύντοις αἰσχυνόμενον, - ὀρθῶς καὶ δικαίως γιγνόμενόν ἐστιν ὑπὸ τῶν νοῦν ἐχόντων. - -

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ἔτι τοίνυν τῶν δυσωπούντων τοῖς μὲν ἀδόξοις καὶ ταπεινοῖς καὶ μηδενὸς - ἀξίοις οὐ μέγʼ ἔργον ἀντισχεῖν, ἀλλὰ καὶ μετὰ γέλωτος ἔνιοι καὶ - σκώμματος ἐκκλίνουσι τοὺς τοιούτους ὡς Θεόκριτος, δυεῖν παρʼ αὐτοῦ ἐν - βαλανείῳ στλεγγίδα κιχραμένων, - τοῦ μὲν ξένου - τοῦ δὲ γνωρίμου κλέπτου, μετὰ παιδιᾶς ἀμφοτέρους διεκρούσατʼ εἰπών “σὲ - μὲν οὐκ - οἶδα σὲ δʼ - οἶδα” Λυσιμάχη δʼ Ἀθήνησιν, ἡ τῆς Πολιάδος; ἱέρεια, τῶν τὰ - ἱερὰ προσαγαγόντων ὀρεωκόμων ἐγχέαι κελευόντων, “ἀλλʼ ὀκνῶ” εἶπε “μὴ καὶ - τοῦτο πάτριον γένηται” καὶ - Ἀντίγονος πρός τινα νεανίσκον, γεγονότα μὲν ἐκ λοχαγοῦ χαρίεντος αὐτὸν δʼ - ἄτολμον ὄντα καὶ μαλακὸν ἀξιοῦντα δὲ προαχθῆναι, “παρʼ ἐμοί” φησὶν “ὦ μειράκιον, ἀνδραγαθίας εἰσὶν οὐ πατραγαθίας τιμαί. -”

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καὶ μὴν ἐάνπερ ὁ δυσωπῶν ἔνδοξος καὶ δυνατὸς ʽ οἳ δὴ μάλιστα - δυσπαραίτητοι καὶ δυσαπότριπτοι -δυσαπότριπτοι R: δυσαπότρεπτοι - περὶ τὰς κρίσεις καὶ τὰς χειροτονίας - ἐντυγχάνοντὲς εἰσιν̓, ὃ μὲν ἔπραξεν ὁ Κάτων νέος ὢν - ἔτι πρὸς Κάτλον, - οὐκ ἄν τινι φανείη ῥᾴδιον ἴσως - οὐδʼ - ἀναγκαῖον. ὁ γὰρ Κάτλος ἦν μὲν ἐν ἀξιώματι τῶν Ῥωμαίων μεγίστῳ καὶ - τότε τὴν τιμητικὴν ἀρχὴν εἶχεν ἀνέβη δὲ πρὸς τὸν Κάτωνα τεταγμένον - ἐπὶ τοῦ δημοσίου ταμιείου παραιτησόμενός τινα τῶν - ἐζημιωμένων ὑπʼ αὐτοῦ, καὶ λιπαρὴς ἐγίγνετο ταῖς δεήσεσι προσβιαζόμενος· - ἄχρι οὗ δυσανασχετήσας ἐκεῖνος “αἰσχρόν ἐστιν” ἔφη “Κάτλε, σὲ - τὸν τιμητὴν ἀπαλλαγῆναι μὴ βουλόμενον ἐντεῦθεν ὑπὸ τῶν ἐμῶν - ὑπηρετῶν ἕλκεσθαι·” καὶ ὁ Κάτλος - αἰσχυνθείς, πρὸς ὀργὴν ἀπῆλθε. σκόπει δὲ μὴ τὸ τοῦ Ἀγησιλάου καὶ - τὸ τοῦ - Θεμιστοκλέους ἐπιεικέστερόν ἐστι, καὶ μετριώτερον. ὁ μὲν γὰρ Ἀγησίλαος - ὑπὸ τοῦ πατρὸς κελευόμενος κρῖναί τινα δίκην παρὰ τὸν νόμον, “ἀλλʼ - ὑπὸ - σοῦ·” ἔφη “πάτερ, πείθεσθαι τοῖς - νόμοις ἐδιδασκόμην ἀπʼ ἀρχῆς· διὸ καὶ νῦν σοι πείθομαι μηδὲν ποιεῖν -ποιῶν Matthaeus - παράνομον” ὁ δὲ Θεμιστοκλῆς πρὸς τὸν Σιμωνίδην ἀξιοῦντά τι τῶν μὴ - δικαίων “οὔτʼ ἂν σὺ ποιητὴς ἀγαθὸς εἴησ” ἔφη “παρὰ μέλος· - ᾄδων, οὔτʼ - ἂν ἐγὼ χρηστὸς ἄρχων παρὰ - νόμον κρίνων.”

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καίτοι οὐ διὰ τὴν τοῦ ποδὸς πρὸς τὴν λύραν ἀμετρίαν, -τοῦ ποδὸς - ἀμετρίαν] vid. p. 439 c ὡς Πλάτων - ἔλεγε, καὶ πόλεις πόλεσι - καὶ φίλοι φίλοις διαφερόμενοι τὰ κάκιστα δρῶσί τε καὶ - πάσχουσιν ἀλλὰ διὰ τὴν περὶ τὰ νόμιμα καὶ - - δίκαια πλημμέλειαν. ἀλλʼ ὅμως ἔνιοι τὴν ἐν μέλεσι καὶ γράμμασι καὶ - μέτροις ἀκρίβειαν αὐτοὶ φυλάττοντες ἑτέρους ἐν ἀρχαῖς καὶ κρίσεσι καὶ - πράξεσιν ἀξιοῦσιν ὀλιγωρεῖν τοῦ καλῶς ἔχοντος. διὸ καὶ τούτῳ μάλιστα - χρηστέον πρὸς αὐτούς. ἐντυγχάνει σοι δικάζοντι - ῥήτωρ ἢ βουλεύοντι δημαγωγός· ὁμολόγησον, ἐὰν ἐκεῖνος σολοικίσῃ - προοιμιαζόμενος ἢ βαρβαρίσῃ διηγούμενος· οὐ γὰρ ἐθελήσει διὰ τὸ - φαινόμενον αἰσχρόν· ἐνίους γοῦν ὁρῶμεν οὐδὲ φωνήεντι - συγκροῦσαι - φωνῆεν ἐν - τῷ λέγειν ὑπομένοντας. ἕτερον πάλιν δυσωποῦντα τῶν ἐπιφανῶν καὶ - ἐνδόξων κέλευσον ὀρχούμενον διʼ ἀγορᾶς ἐξελθεῖν ἢ διαστρέψαντα τὸ - πρόσωπον · ἐὰν δʼ ἀρνῆται , σός ἐστιν ὁ - - καιρὸς εἰπεῖν καὶ πυθέσθαι, τί αἴσχιόν ἐστι; τὸ σολοικίσαι καὶ - διαστρέψαι τὸ πρόσωπον ἢ τὸ λῦσαι τὸν νόμον καὶ παραβῆναι τὸν ὅρκον - καὶ πλέον νεῖμαι τῷ πονηρῷ τοῦ ἀγαθοῦ παρὰ τὸ δίκαιον. ἔτι τοίνυν, - ὥσπερ Νικόστρατος ὁ Ἀργεῖος, Ἀρχιδάμου - - παρακαλοῦντος αὐτὸν ἐπὶ χρήμασι πολλοῖς καὶ γάμῳ γυναικὸς ἧς βούλεται - Λακαίνης προδοῦναι Κρῶμνον, οὐκ ἔφη γεγονέναι τὸν Ἀρχίδαμον ἀφʼ - Ἡρακλέους - ἐκεῖνον - μὲν γὰρ ἀποκτιννύναι περιιόντα τοὺς πονηρούς, τοῦτον δὲ τοὺς χρηστοὺς - ποιεῖν πονηρούς· - οὕτω καὶ ἡμῖν πρὸς - ἄνθρωπον ἀξιοῦντα καλὸν κἀγαθὸν λέγεσθαι ῥητέον, ἂν βιάζηται καὶ - δυσωπῇ, μὴ πρέποντα ποιεῖν μηδʼ ἄξια τῆς περὶ αὐτὸν εὐγενείας τε καὶ - ἀρετῆς.

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ἐπὶ δὲ τῶν φαύλων ὁρᾶν χρὴ καὶ διανοεῖσθαι, - τὸν φιλάργυρον εἰ δυσωπήσεις ἄνευ συμβολαίου δανεῖσαι τάλαντον ἢ τὸν - φιλότιμον ἐκστῆναι τῆς προεδρίας, ἢ τὸν φίλαρχον τῆς παραγγελίας - ἐπίδοξον ὄντα κρατήσειν. δεινὸν γὰρ ἂν ἀληθῶς φανείη - τούτους μὲν ἐν νοσήμασι καὶ - παθήμασιν ἀκάμπτους - διαμένειν καὶ ἐχυροὺς - καὶ δυσμεταθέτους, ἡμᾶς δὲ βουλομένους καὶ φάσκοντας εἶναι φιλοκάλους καὶ - φιλοκάλους μὴ κρατεῖν ἑαυτῶν ἀλλʼ ἀνατρέπεσθαι καὶ προΐεσθαι τὴν - ἀρετήν. καὶ γάρ, εἰ μὲν οἱ δυσωποῦντες ἐπὶ δόξῃ καὶ δυνάμει τοῦτο - ποιοῦσιν ἄτοπόν ἐστι κοσμοῦντας ἑτέρους καὶ αὔξοντας - ἀσχημονεῖν αὐτοὺς καὶ κακῶς ἀκούειν· ὥσπερ οἱ παραβραβεύοντες ἐν τοῖς - ἀγῶσι καὶ χαριζόμενοι περὶ τὰς χειροτονίας, ἐξ οὐ προσηκόντων ἀρχεῖα καὶ - στεφάνους - ἄλλοις διδόντες -διδόντες addidi cum R καὶ δόξαν, - ἀφαιροῦνται τὸ ἔνδοξον αὑτῶν καὶ τὸ καλόν· εἰ δὲ χρημάτων ἕνεκα - προσκείμενον ὁρῶμεν - τὸν δυσωποῦντα, πῶς οὐ παρίσταται δεινὸν εἶναι τὸ τῆς ἰδίας δόξης καὶ - ἀρετῆς ἀφειδεῖν, ἵνα τὸ τοῦ δεῖνος βαλλάντιον βαρύτερον - γένηται; καίτοι παρίσταταί γε τοῖς πολλοῖς τὰ - τοιαῦτα καὶ οὐ λανθάνουσιν ἑαυτοὺς ἐξαμαρτάνοντες· ὥσπερ οἱ τὰς μεγάλας - κύλικας ἐκπιεῖν ἀναγκαζόμενοι, μόλις καὶ στένοντες καὶ τὰ πρόσωπα - διαστρέφοντες ἐκτελοῦσι τὸ προσταττόμενον. - -

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ἀλλʼ ἔοικεν ἡ τῆς ψυχῆς ἀτονία σώματος κράσει καὶ πρὸς ἀλέαν κακῶς - πεφυκυίᾳ καὶ πρὸς κρύος· ἐπαινούμενοί τε γὰρ ὑπὸ τῶν δυσωπούντων - παντάπασι θρύπτονται καὶ χαλῶνται, πρός τε τὰς μέμψεις καὶ ὑφοράσεις τῶν - ἀποτυγχανόντων ψοφοδεῶς - - καὶ δειλῶς ἔχουσι. - δεῖ δʼ ἀντισχυρίζεσθαι πρὸς· ἀμφότερα, μήτε τοῖς δεδιττομένοις μήτε τοῖς - κολακεύουσιν ἐνδιδόντας. ὁ μὲν οὖν Θουκυδίδης, -Θουκυδίδης] 2, 64 ὡς ἀναγκαίως ἑπομένου - τῷ δύνασθαι τοῦ φθονεῖσθαι, “καλῶσ” φησὶ “βουλεύεσθαι τὸν ἐπὶ· - μεγίστοις λαμβάνοντα - τὸ ἐπίφθονον·” ἡμεῖς δὲ τὸν μὲν φθόνον διαφεύγειν οὐ -οὐ] del. primus Erasmus, male χαλεπὸν ἡγούμενοι, τὸ· δὲ μέμψει - μὴ περιπεσεῖν μηδὲ λυπηρόν τινι γενέσθαι τῶν χρωμένων - ἀδύνατον παντάπασιν - ὁρῶντες, ὀρθῶς βουλευσόμεθα τὰς τῶν ἀγνωμόνων ἀπεχθείας ἐκδεχόμενοι - μᾶλλον ἢ τὰς τῶν δικαίως ἐγκαλούντων, ἐὰν ἐκείνοις μὴ δικαίως - ὑπουργῶμεν. καὶ μὴν ἔπαινόν - γε τὸν παρὰ τῶν - δυσωπούντων κίβδηλον ὄντα παντάπασι δεῖ φυλάττεσθαι, καὶ μὴ πάθος πάσχειν - ὑῶδες, ὑπὸ κνησμοῦ καὶ γαργαλισμοῦ παρέχοντα χρῆσθαι ῥᾷστα τῷ δεομένῳ - καὶ καταβάλλειν ἑαυτὸν ὑποκατακλινόμενον . οὐδὲν γὰρ διαφέρουσι τῶν τὰ - σκέλη - τοῖς ὑποσπῶσι παρεχόντων οἱ τὰ ὦτα - τοῖς κολακεύουσι - - παραδιδόντες, ἀλλʼ αἴσχιον ἀνατρέπονται καὶ πίπτουσιν, οἱ μὲν ἔχθρας καὶ - κολάσεις ἀνιέντες ἀνθρώποις πονηροῖς, ἵνʼ ἐλεήμονες καὶ φιλάνθρωποι καὶ - συμπαθεῖς κληθῶσιν οἱ δὲ τοὐναντίον ἀπεχθείας - καὶ κατηγορίας οὐκ ἀναγκαίας οὐδʼ ἀκινδύνους ἀναδέξασθαι πεισθέντες - ὑπὸ τῶν ἐπαινούντων ὡς μόνους ἄνδρας καὶ μόνους ἀκολακεύτους καὶ νὴ - Δία στόματα καὶ φωνὰς προσαγορευόντων. διὸ καὶ Βίων ἀπείκαζε τοὺς - τοιούτους ἀμφορεῦσιν, ἀπὸ τῶν ὤτων - ῥᾳδίως - μεταφερομένοις. ὥσπερ Ἀλεξῖνον ἱστοροῦσι τὸν σοφιστὴν πολλὰ φαῦλα λέγειν - ἐν τῷ περιπάτῳ - περὶ - Στίλπωνος τοῦ Μεγαρέως· εἰπόντος δέ τινος τῶν παρόντων “ἀλλὰ μὴν - ἐκεῖνός σε πρῴην ἐπῄνει,” “νὴ Δία” φάναι· “βέλτιστος γὰρ ἀνδρῶν ἐστι καὶ - γενναιότατος.” ἀλλὰ Μενέδημος τοὐναντίον, - ἀκούσας ὡς Ἀλεξῖνος αὐτὸν ἐπαινεῖ πολλάκις “ἐγὼ δʼ” εἶπεν “ἀεὶ ψέγω Ἀλεξῖνον· ὥστε κακός ἐστιν ἄνθρωπος ἢ κακὸν ἐπαινῶν, - ἢ ὑπὸ χρηστοῦ ψεγόμενος.” οὕτως ἄτρεπτος ἦν καὶ ἀνάλωτος ὑπὸ - τῶν τοιούτων καὶ κρατῶν ἐκείνης τῆς παραινέσεως, ἣν ὁ - Ἀντισθένειος Ἡρακλῆς παρῄνει, τοῖς παισὶ διακελευόμενος μηδενὶ χάριν - ἔχειν ἐπαινοῦντι αὐτούς· -αὐτοὺς ἐπαινοῦντι Benselerus; deleverim αὐτούς - τοῦτο δʼ ἦν οὐδὲν ἄλλο ἢ μὴ δυσωπεῖσθαι - μηδʼ ἀντικολακεύειν - - τοὺς ἐπαινοῦντας. - ἀρκεῖ γὰρ οἶμαι τὸ τοῦ Πινδάρου, -Πινδάρου] σπινδάρου codex D, unde fort. Σπινθάρου - πρὸς τὸν λέγοντα πανταχοῦ καὶ πρὸς - πάντας ἐπαινεῖν αὐτὸν εἰπόντος “κἀγώ σοι χάριν ἀποδίδωμι· ποιῶ γάρ σʼ - ἀληθεύειν.”

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ὃ τοίνυν πρὸς πάντα τὰ πάθη χρήσιμόν ἐστι, - - τούτου δεῖ μάλιστα τοῖς εὐδυσωπήτοις, ὅταν ἐκβιασθέντες ὑπὸ τοῦ, πάθους - παρὰ γνώμην ἁμάρτωσι καὶ διατραπῶσιν, ἰσχυρῶς μνημονεύειν, καὶ τὰ σημεῖα - τοῦ δηγμοῦ καὶ τῆς μεταμελείας θεμένους ἐν ἑαυτοῖς ἀναλαμβάνειν καὶ - φυλάττειν ἐπὶ πλεῖστον χρόνον, - ὡς γὰρ οἱ - λίθῳ προσπταίσαντες ὁδοιπόροι ἢ περὶ - ἄκραν ἀνατραπέντες κυβερνῆται, ἂν - μνημονεύωσιν, οὐκ ἐκεῖνα μόνον ἀλλὰ καὶ τὰ προσόμοια φρίττοντες καὶ - φυλαττόμενοι διατελοῦσιν οὕτως οἱ τὰ τῆς δυσωπίας αἰσχρὰ καὶ βλαβερὰ - συνεχῶς τῷ μετανοοῦντι - καὶ δακνομένῳ - προβάλλοντες ἀντιλήψονται πάλιν ἑαυτῶν ἐν τοῖς ὁμοίοις καὶ οὐ προήσονται - ῥᾳδίως ὑποφερομένους.

- - - - diff --git a/data/tlg0007/tlg104/tlg0007.tlg104.perseus-grc2.xml b/data/tlg0007/tlg104/tlg0007.tlg104.perseus-grc2.xml index f82da246f..4c6aae8b2 100755 --- a/data/tlg0007/tlg104/tlg0007.tlg104.perseus-grc2.xml +++ b/data/tlg0007/tlg104/tlg0007.tlg104.perseus-grc2.xml @@ -15,6 +15,8 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt + Michael Konieczny The National Endowment for the Humanities @@ -74,643 +76,25 @@ schematypens="http://relaxng.org/ns/structure/1.0"?>
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- - ἔνια τῶν ἐκ τῆς γῆς φυομένων αὐτὰ μέν ἐστιν ἄγρια τῇ φύσει καὶ - ἄκαρπα καὶ βλαβερὰν τοῖς ἡμέροις σπέρμασι καὶ φυτοῖς τὴν αὔξησιν - ἔχοντα, - σημεῖα δʼ - αὐτὰ ποιοῦνται χώρας οἱ γεωργοῦντες οὐ πονηρᾶς ἀλλὰ γενναίας καὶ πίονος· - οὕτω δὴ καὶ - πάθη ψυχῆς ἐστιν οὐ χρηστά, - χρηστῆς δὲ φύσεως οἷον ἐξανθήματα καὶ λόγῳ παρασχεῖν ἐργάσιμον ἑαυτὴν - ἐπιεικῶς δυναμένης. cf. Kock. 3 p. 494 ἐν τούτοις τίθεμαι καὶ τὴν λεγομένην δυσωπίαν, σημεῖον - μὲν οὐ φαῦλον αἰτίαν δὲ μοχθηρίας οὖσαν. τὰ γὰρ αὐτὰ τοῖς - ἀναισχύντοις - οἱ· αἰσχυνόμενοι πολλάκις - ἁμαρτάνουσι, πλὴν ὅτι τὸ λυπεῖσθαι καὶ ἀλγεῖν ἐφʼ οἷς διαμαρτάνουσι - τούτοις πρόσεστιν οὐχ ὡς ἐκείνοις τὸ ἥδεσθαι. ἀναλγὴς μὲν γὰρ ὁ - ἀναιδὴς πρὸς τὸ αἰσχρόν, - - εὐπαθὴς δὲ καὶ πρὸς - τὸ φαινόμενον αἰσχρὸν ὁ εὐδυσώπητος. ὑπερβολὴ γὰρ τοῦ αἰσχύνεσθαι τὸ - δυσωπεῖσθαι. διὸ καὶ οὕτω κέκληται, τρόπον τινὰ τοῦ προσώπου τῇ ψυχῇ - συνδιατρεπομένου καὶ συνεξατονοῦντος. ὡς γὰρ τὴν κατήφειαν ὁρίζονται λύπην - κάτω βλέπειν ποιοῦσαν, οὕτω τὴν αἰσχυντηλίαν μέχρι - τοῦ μηδʼ ἀντιβλέπειν τοῖς δεομένοις ὑπείκουσαν δυσωπίαν - ὠνόμασαν. ὅθεν ὁ μὲν ῥήτωρ τὸν ἀναίσχυντον - οὐκ ἔφη κόρας ἐν τοῖς ὄμμασιν ἔχειν - ἀλλὰ πόρνας· ὁ δʼ εὐδυσώπητος αὖ πάλιν ἄγαν τὸ -ἄγαν τὸ] τὸ ἄγαν Matthaeus θῆλυ - τῆς ψυχῆς καὶ τρυφερὸν ἐμφαίνει διὰ τῆς ὄψεως, τὴν ὑπὸ τῶν - ἀναισχύντων ὄψιν αἰσχύνην ὑποκοριζόμενος. ὁ μὲν οὖν Κάτων ἔλεγε τῶν - νέων μᾶλλον ἀγαπᾶν - τοὺς ἐρυθριῶντας ἢ τοὺς - ὠχριῶντας, ὀρθῶς ἐθίζων καὶ διδάσκων τὸν ψόγον μᾶλλον ἢ τὸν ἔλεγχον - δεδιέναι καὶ τὴν ὑποψίαν μᾶλλον ἢ τὸν κίνδυνον. οὐ - μὴν ἀλλὰ καὶ τοῦ πρὸς τὸν - ψόγον ὑπόπτου καὶ ψοφοδεοῦς τὸ ἄγαν ἀφαιρετέον, ὡς οὐχ ἧττον ἔνιοι - πολλάκις ἀκοῦσαι κακῶς ἢ παθεῖν· - δείσαντες ἀπεδειλίασαν, καὶ προήκαντο τὸ καλὸν οὐ δυνηθέντες ὑπομεῖναι τὸ - ἄδοξον.

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οὔτε δὴ τούτους περιοπτέον οὕτως ἀσθενῶς ἔχοντας οὔτʼ αὖ πάλιν - ἐκείνην ἐπαινετέον τὴν ἄτρεπτον - καὶ ἀτενῆ - διάθεσιν, - ἐν δὲ τὸ θαρσαλέον τε καὶ ἐμμανὲς -ἐμμανὲς - ὀρούσαι p. 446 b: ἐμμενὲς - ὀροῦσαι - ὅππη ὀρούσαι - φαίνετʼ Ἀναξάρχου κύνεον μένος· - ἀλλʼ ἐμμελῆ τινα μηχανητέον σύγκρασιν ἀμφοῖν, τοῦ μὲν ἀτενοῦς - ἄγαν τὴν ἀναίδειαν τοῦ δʼ ἐπιεικοῦς - σφόδρα - τὴν ἀσθένειαν ἀφαιροῦσαν. ᾗ καὶ τὸ θεράπευμα - δυσχερὲς καὶ οὐκ ἀκίνδυνος ἡ τῶν τοιούτων - πλεονασμῶν κόλουσις· ὡς γὰρ ὁ γεωργὸς ἄγριον μὲν ἐκκόπτων βλάστημα καὶ - ἀγεννές, αὐτόθεν ἀφειδῶς ἐμβαλὼν τὸ σκαφεῖον ἀνέτρεψε τὴν ῥίζαν ἢ - πῦρ - προσαγαγὼν ἐπέκαυσεν ἀμπέλῳ δὲ προσιὼν - τομῆς δεομένῃ καὶ μηλέας ἤ τινος ἐλαίας ἁπτόμενος, εὐλαβῶς ἐπιφέρει - τὴν χεῖρα, δεδιὼς μή τι τοῦ ὑγιαίνοντος ἀποτυφλώσῃ· - οὕτως ὁ φιλόσοφος φθόνον μὲν ἐξαιρῶν νέου ψυχῆς, ἀγεννὲς βλάστημα καὶ - δυστιθάσευτον, ἢ φιλαργυρίαν ἄωρον, ἢ φιληδονίαν ἐπικόπτων ἀκόλαστον - αἱμάσσει καὶ πιέζει καὶ τομὴν - - ποιεῖ καὶ οὐλὴν - βαθεῖαν ὅταν δὲ τρυφερῷ μέρει ψυχῆς καὶ ἁπαλῷ κολούοντα προσαγάγῃ - λόγον, οἷόν ἐστι τὸ δυσωπούμενον καὶ διατρεπόμενον, εὐλαβεῖται μὴ λάθῃ - τούτοις συναποκόψας τὸ αἰδούμενον. καὶ γὰρ αἱ τίτθαι τῶν βρεφῶν - ἐκτρίβουσαι πολλάκις - τὸν ῥύπον ἑλκοῦσιν - ἐνίοτε τὴν σάρκα καὶ βασανίζουσιν. ὅθεν οὐ δεῖ τῶν νέων παντάπασιν ἐν - χρῷ τὴν δυσωπίαν ἐκτρίβοντας ὀλιγώρους ποιεῖν καὶ λίαν ἀτρέπτους· ἀλλʼ - ὥσπερ οἱ καταλύοντες οἰκίας ἱεροῖς γειτνιώσας τά γε συνεχῆ καὶ πλησίον - ἐῶσι καὶ διερείδουσιν, - οὕτω δεῖ τὴν - δυσωπίαν κινεῖν δεδιότας συνεφελκύσασθαι τὰ ὁμοροῦντα τῆς αἰδοῦς καὶ τῆς - ἐπιεικείας; καὶ τῆς - ἡμερότητος, οἷς ὑποδέδυκε καὶ προσπλέκεται κολακεύουσα τὸν εὐδυσώπητον - ὡς φιλάνθρωπον καὶ πολιτικὸν καὶ κοινὸν ἔχοντα νοῦν - καὶ οὐκ ἄτεγκτον οὐδʼ αὐθέκαστον. ὅθεν εὐθὺς οἱ Στωικοὶ - καὶ τῷ ῥήματι τὸ αἰσχύνεσθαι καὶ δυσωπεῖσθαι τοῦ αἰδεῖσθαι διέστησαν, - ἵνα μηδὲ τὴν ὁμωνυμίαν τῷ πάθει πρόφασιν τοῦ βλάπτειν ἀπολίπωσιν. ἀλλʼ - ἡμῖν χρῆσθαι τοῖς ὀνόμασιν ἀσυκοφαντήτως δότωσαν, - μᾶλλον δʼ Ὁμηρικῶς· καὶ γὰρ ἐκεῖνος εἶπεν αἰδώς, -αἰδώς] αἰδώς ι γίγνεται ἥτʼ ἄνδρας cett. Homerus ἣτʼ ἄνδρας μέγα σίνεται ἠδʼ ὀνίνησι· -Hom. Ω 45 - καὶ οὐ κακῶς τὸ βλάπτον αὐτῆς πρότερον εἶπε. γίγνεται - γὰρ ὠφέλιμος ὑπὸ λόγου τὸ πλεονάζον ἀφελόντος καὶ τὸ μέτριον - ἀπολιπόντος. - -

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πρῶτον οὖν τοῦτο δεῖ πείθεσθαι τὸν ὑπὸ πολλῆς δυσωπίας βιαζόμενον, ὅτι - πάθει βλαβερῷ - συνέχεται· καλὸν δὲ τῶν - βλαβερῶν οὐδέν· οὐδὲ δεῖ τοῖς ἐπαίνοις κηλούμενον ἥδεσθαι κομψὸν καὶ - ἱλαρὸν ἀντὶ σεμνοῦ καὶ μεγάλου καὶ δικαίου προσαγορευόμενον μηδʼ, ὥσπερ - ὁ Εὐριπίδου -Εὐριπίδου] Nauck. p. 451 Πήγασος ἔπτησσʼ ὑπείκων μᾶλλον εἱ - μᾶλλον -μᾶλλον εἰ μᾶλλον [p. 807 a: μᾶλλον ἢ - θέλοι - - τῷ Βελλεροφόντῃ, τοῖς δεομένοις ἑαυτὸν ἐκδιδόναι ·, - καὶ συνεκταπεινοῦν, φοβούμενον - ἀκοῦσαι τὸ σκληρὸς γε - γε] τε R καὶ ἀπηνής. τῷ μὲν γὰρ Αἰγυπτίῳ - Βοκχόριδι φύσει χαλεπῷ γενομένῳ τὴν ἀσπίδα λέγουσιν ὑπὸ τῆς Ἴσιδος - ἐπιπεμφθεῖσαν καὶ τῇ κεφαλῇ περιελιχθεῖσαν - - ἄνωθεν ἐπισκιάζειν, ἵνα κρίνῃ δικαίως ἡ δέ γε δυσωπία τοῖς ἀτόνοις - καὶ ἀνάνδροις ἐπικειμένη καὶ πρὸς μηδὲν ἀνανεῦσαι μηδʼ ἀντειπεῖν - ἰσχύουσα, καὶ δικάζοντας ἀποτρέπει τοῦ δικαίου καὶ συμβουλεύοντας - ἐπιστομίζει καὶ λέγειν πολλὰ καὶ - - πράττειν ἀναγκάζει τῶν - ἀβουλήτων ὁ δʼ ἀγνωμονέστατος ἀεὶ τοῦ τοιούτου δεσπότης ἐστὶ καὶ - κρατεῖ, τῷ μὴ αἰδεῖσθαι τὸ αἰδούμενον ἐκβιαζόμενος. ὅθεν ὥσπερ χωρίον - ὕπτιον καὶ μαλακὸν ἡ δυσωπία μηδεμίαν ἔντευξιν ἐξῶσαι μηδʼ ἀποστρέψαι - δυναμένη - τοῖς αἰσχίστοις βάσιμός ἐστι πάθεσι - καὶ πράγμασι· κακὴ μὲν γὰρ αὕτη παιδικῆς φρουρὸς ἡλικίας, ὡς ἔλεγε Βροῦτος οὐ δοκεῖν αὐτῷ καλῶς τὴν ὥραν - διατεθεῖσθαι τὸν πρὸς μηδὲν ἀρνούμενον κακὴ δὲ θαλάμου καὶ γυναικωνίτιδος - ἐπίτροπος, ὥς φησιν ἡ παρὰ τῷ Σοφοκλεῖ -Σοφοκλεῖ] Nauck. p. 312 μετανοοῦσα πρὸς τὸν μοιχὸν - -ἔπεισας, ἐξέθωψας. - ὥστʼ· ἡ δυσωπία - προδιαφθείρουσα -προδιαφθείρασα (malim προδιαφθείρουσα) τοῦ ἀκολάστου Madvigius τὸ ἀκόλαστον ἀνώχυρα πάντα καὶ ἄκλειστα καὶ κατάντη - προδίδωσι τοῖς ἐπιτιθεμένοις. καὶ διδόντες μὲν αἱροῦσι τὰς βδελυρωτάτας; - τῶν φύσεων, τῷ δὲ -δὲ Emperius: δὴ - πείθειν καὶ δυσωπεῖν - - πολλάκις κατεργάζονται καὶ τὰς ἐπιεικεῖς. ἐῶ δὲ τὰς εἰς τὰ χρήματα - βλάβας ὑπὸ τοῦ δυσωπεῖσθαι, δανειζόντων οἷς ἀπιστοῦσιν ἐγγυωμένων οἷς - οὐκ ἐθέλουσιν, ἐπαινούντων μὲν τὸ ἐγγύα πάρα δʼ ἄτα χρῆσθαι δʼ - αὐτῷ παρὰ -παρὰ R: περὶ - τὰ πράγματα μὴ δυναμένων. - -

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ὅσους δʼ ἀνῄρηκε τοῦτο τὸ πάθος, οὐκ ἄν τις ἐξαριθμήσαιτο ῥᾳδίως. - καὶ γὰρ ὁ Κρέων πρὸς τὴν Μήδειαν εἰπὼν - - - κρεῖσσον δὲ μοι νῦν πρὸς σʼ ἀπέχθεσθαι, γύναι, -Eur. Med. 290 -ἢ μαλθακισθένθʼ ὕστερον μέγα στένειν - - ἄλλοις ἐγνωμολόγησεν, αὐτὸς δὲ τῆς δυσωπίας - ἥττων γενόμενος καὶ μίαν ἡμέραν αἰτουμένῃ δοὺς ἀπώλεσε τὸν οἶκον. - ἔνιοι δὲ καὶ σφαγὰς ὑφορώμενοι καὶ φαρμακείας, διετράπησαν. οὕτω - παραπώλετο Δίων, οὐκ ἀγνοήσας; ἐπιβουλεύοντα Κάλλιππον ἀλλʼ αἰσχυνθεὶς - φυλάττεσθαι φίλον ὄντα καὶ ξένον. οὕτως - Ἀντίπατρος ὁ Κασάνδρου Δημήτριον καλέσας ἐπὶ - δεῖπνον εἶτα κληθεὶς τῇ ὑστεραίᾳ πρὸς αὐτὸν ᾐδέσθη πεπιστευμένος - ἀπιστεῖν, καὶ πορευθεὶς ἐσφάγη μετὰ τὸ - δεῖπνον. Ἡρακλέα δὲ τὸν Ἀλεξάνδρῳ - γενόμενον ἐκ -Βαρσίνης ὡμολόγησε μὲν Κασάνδρῳ - Πολυσπέρχων ἀναιρήσειν ἐπὶ ταλάντοις ἑκατὸν εἶτʼ ἐπὶ δεῖπνον ἐκάλει· - τοῦ δὲ μειρακίου τὴν κλῆσιν ὑφορωμένου καὶ δεδοικότος ἄλλως δὲ - προφασιζομένου μαλακώτερον ἔχειν, ἐλθὼν ὁ Πολυσπέρχων πρῶτον -πρῶτον] πρὸς αὐτὸν Stegmannus εἶπεν - ὦ παῖ, μιμοῦ τοῦ πατρὸς τὸ εὔκολον καὶ φιλέταιρον, εἰ μὴ νὴ Δία - δέδοικας ἡμᾶς ὡς ἐπιβουλεύοντας. αἰδεσθεὶς; οὖν ἠκολούθησεν ὁ - νεανίσκος, οἱ δὲ δειπνίσαντες αὐτὸν ἐστραγγάλισαν. οὐ γελοῖον οὖν, ὥς - φασί τινες, οὐδʼ ἀβέλτερον ἀλλὰ σοφὸν τὸ τοῦ -Ἡσιόδου -Ἡσιόδου] OD 342 - τὸν φιλέοντʼ ἐπὶ δαῖτα καλεῖν τὸν δʼ - ἐχθρὸν ἐᾶσαι. - - μὴ δυσωποῦ τὸν μισοῦντα μηδʼ ὑπαίκαλλε -ὑπαίκαλλε *: ὑπέκβαλε - πιστεύειν δοκοῦντα· κληθήσῃ - γὰρ καλέσας καὶ δειπνήσεις, ἂν δειπνίσῃς, ὥσπερ βαφὴν τὴν φυλάττουσαν - ἀπιστίαν - μαλαχθεῖσαν αἰσχύνῃ προέμενος.

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ὡς οὖν πολλῶν κακῶν αἴτιον τὸ νόσημα τοῦτʼ ὂν πειρατέον ἀποβιάζεσθαι - τῇ ἀσκήσει, πρῶτον ἀρξαμένους ὥσπερ οἱ τἄλλα μελετῶντες ἀπὸ τῶν - μικρῶν καὶ μὴ σφόδρα δυσαντιβλέπτων· οἷον ἐν δείπνῳ προπίνει - - τις ἅδην ἔχοντι· μὴ - δυσωπηθῇς μηδὲ προσβιάσῃ σαυτόν, ἀλλὰ κατάθου τὸ ποτήριον. αὖθις ἕτερος παρακαλεῖ κυβεύειν παρὰ πότον· μὴ δυσωπηθῇς· - μηδὲ δείσῃς σκωπτόμενος· ἀλλʼ ὥσπερ Ξενοφάνης, Λάσου τοῦ Ἑρμιονέως μὴ - βουλόμενον αὐτῷ συγκυβεύειν δειλὸν ἀποκαλοῦντος, ὡμολόγει καὶ πάνυ - δειλὸς εἶναι πρὸς τὰ αἰσχρὰ καὶ ἄτολμος. - πάλιν ἀδολέσχῳ συνήντηκας ἐπιλαμβανομένῳ· καὶ περιπλεκομένῳ· μὴ - δυσωπηθῇς ἀλλὰ διακόψας ἐπείγου καὶ - πέραινε τὸ προκείμενον. αἱ γὰρ τοιαῦται - φυγαὶ καὶ διακρούσεις, ἐν ἐλαφραῖς μέμψεσι τὴν μελέτην ἔχουσαι - τοῦ ἀδυσωπήτου, προεθίζουσιν ἡμᾶς ἐπὶ τὰ μείζονα. - καὶ τὸ τοῦ Δημοσθένους ἐνταῦθα καλῶς ἔχει διαμνημονεύειν · τῶν γὰρ - Ἀθηναίων ὡρμημένων Ἁρπάλῳ βοηθεῖν καὶ κορυσσομένων ἐπὶ τὸν - Ἀλέξανδρον, ἐξαίφνης ἐπεφάνη Φιλόξενος ὁ τῶν ἐπὶ - θαλάττῃ πραγμάτων Ἀλεξάνδρου στρατηγός. ἐκπλαγέντος δὲ τοῦ - δήμου καὶ σιωπῶντος διὰ τὸν φόβον, ὁ Δημοσθένης τί ποιήσουσιν ἔφη τὸν ἥλιον ἰδόντες οἱ μὴ δυνάμενοι πρὸς τὸν λύχνον ἀντιβλέπειν; τί γὰρ ποιήσεις ἐν πράγμασι μεγάλοις, βασιλέως - ἐντυγχάνοντος ἢ δήμου δυσωποῦντος, εἰ ποτήριον - ἀπώσασθαι μὴ δύνασαι προπίνοντος συνήθους - μηδʼ ἀδολέσχου λαβὴν διαφυγεῖν, ἀλλὰ παρέχεις ἐμπεριπατεῖν φλυάρῳ σαυτόν, - οὐκ εὐτονῶν εἰπεῖν ὄψομαί σʼ αὖθις, νῦν δʼ οὐ σχολάζω; -

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καὶ μὴν οὐδʼ ἡ πρὸς τοὺς ἐπαίνους τοῦ ἀδυσωπήτου μελέτη καὶ ἄσκησις - ἐν μικροῖς καὶ ἐλαφροῖς ἄχρηστός ἐστιν. οἷον ἐν συμποσίῳ φίλου - κιθαρῳδὸς ᾄδει κακῶς ἢ πολλοῦ κωμῳδὸς ἐωνημένος ἐπιτρίβει Μένανδρον, - οἱ δὲ πολλοὶ κροτοῦσι καὶ θαυμάζουσιν· - · οὐδὲν οἶμαι χαλεπὸν οὐδὲ - δύσκολον ἀκούειν σιωπῇ καὶ μὴ παρὰ τὸ φαινόμενον ἀνελευθέρως ἐπαινεῖν. - ἐὰν γὰρ ἐν τούτοις μὴ κρατῇς σαυτοῦ, τί ποιήσεις φίλου ποίημα φαῦλον - ἀναγιγνώσκοντος ἢ - λόγον ἐπιδεικνυμένου - γεγραμμένον ἀβελτέρως καὶ γελοίως; ἐπαινέσεις δηλονότι καὶ συνεπιθορυβήσεις - τοῖς κολακεύουσι. πῶς οὖν ἐν πράγμασιν ἁμαρτάνοντος ἐπιλήψῃ; πῶς δὲ - περὶ ἀρχὴν ἢ γάμον ἢ πολιτείαν ἀγνωμονοῦντα νουθετήσεις; ἐγὼ μὲν γὰρ - οὐδὲ - τὸ τοῦ Περικλέους ἀποδέχομαι, πρὸς - τὸν ἀξιοῦντα - μαρτυρίαν - ψευδῆ μαρτυρῆσαι φίλον, προσῆν καὶ ὅρκος, εἰπόντος μέχρι τοῦ βωμοῦ - φίλος εἰμί· λίαν γὰρ ἐγγὺς ἦλθεν. ὁ δὲ πόρρωθεν ἑαυτὸν ἐθίσας - μήτε λέγοντος ἐπαινεῖν παρὰ γνώμην μήτε ᾅδοντος - κροτεῖν μήτε σκώπτοντος ἀφυῶς ἐπιγελᾶν, οὐκ ἐάσει μέχρι - τούτου προελθεῖν οὐδʼ εἰπεῖν πρὸς τὸν ἐν ἐκείνοις ἀδυσώπητον ὄμοσον - ὑπὲρ ἐμοῦ καὶ τὰ ψευδῆ μαρτύρησον καὶ ἀπόφηναι παρὰ τὸ δίκαιον.

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οὕτω δὲ δεῖ καὶ πρὸς τοὺς αἰτοῦντας ἀργύριον - ἀνταίρειν, προεθιζόμενον ἐν τοῖς μήτε μεγάλοις μήτε - δυσπαραιτήτοις. Ἀρχέλαος μὲν γὰρ ὁ τῶν Μακεδόνων βασιλεὺς παρὰ δεῖπνον - αἰτηθεὶς ἔκπωμα χρυσοῦν ὑπʼ ἀνθρώπου μηδὲν ἡγουμένου καλὸν ἢ - τὸ λαμβάνειν, ἐκέλευσεν - Εὐριπίδῃ τὸν παῖδα δοῦναι, - καὶ πρὸς τὸν - ἄνθρωπον ἐκεῖνον ἀποβλέψας σὺ μὲν εἶπεν αἰτεῖν ἐπιτήδειος - εἶ καὶ μὴ λαμβάνων, -λαμβάνων *: λαμβάνειν - οὗτος δὲ λαμβάνειν καὶ μὴ αἰτῶν ἄριστα τοῦ διδόναι καὶ χαρίζεσθαι κύριον ποιῶν τὸ κρῖνον ἀλλὰ - μὴ τὸ δυσωπούμενον. ἡμεῖς δὲ πολλάκις ἀνθρώπους ἐπιεικεῖς καὶ - οἰκείους καὶ δεομένους περιορῶντες ἑτέροις αἰτοῦσιν ἐνδελεχῶς καὶ - ἰταμῶς ἐδώκαμεν, οὐ - δοῦναι θελήσαντες ἀλλʼ - ἀρνήσασθαι μὴ δυνηθέντες. ὥσπερ Ἀντίγονος ὁ γέρων ὑπὸ Βίαντος - ἐνοχληθεὶς πολλάκις δότʼ εἶπε Βίαντι -Βίαντος - Βίαντι] Βίωνος - Βίωνι Casaubonus τάλαντον καὶ ἀνάγκῃ· - καίτοι μάλιστα τῶν βασιλέων ἐμμελὴς ἦν καὶ πιθανὸς ἀποτρίβεσθαι τὰ - τοιαῦτα. κυνικοῦ γάρ ποτε - δραχμὴν αἰτήσαντος - αὐτόν ἀλλʼ οὐ βασιλικόν ἔφη τὸ δόμα· τοῦ δʼ ὑποτυχόντος δὸς οὖν μοι τάλαντον ἀπήντησεν ἀλλʼ οὐ κυνικὸν τὸ λῆμμα Διογένης μὲν οὖν τοὺς ἀνδριάντας ᾔτει περιιὼν ἐν Κεραμεικῷ καὶ πρὸς - τοὺς θαυμάζοντας ἔλεγεν ἀποτυγχάνειν - μελετᾶν - ἡμῖν δὲ πρῶτον ἐμμελετητέον ἐστὶ τοῖς φαύλοις καὶ γυμναστέον περὶ τὰ - μικρά, πρὸς τὸ ἀρνεῖσθαι -πρὸς τὸ ἀρνεῖσθαι περὶ τὰ μικρὰ legisse vid. Amyotus τοῖς -τοῖς] τοῖς ἃ Madvigius αἰτοῦσιν οὐ προσηκόντως -οὐ προσηκόντως δὲ an καὶ οῡ προσηκόντως? Sed fortasse verba ληψομένοις - ἔχωμεν omittenda sunt cum optimo codice D - ληψομένοις· ὡς ἂν μείζοσιν - ἀποτεύξεσιν ἐπικουρεῖν ἔχωμεν. οὐδεὶς γάρ ὡς ὁ Δημοσθένης -Δημοσθένης] 3, 19 φησὶν εἰς - ἃ μὴ δεῖ καταναλώσας τὰ παρόντα τῶν - μὴ παρόντων εὐπορήσει πρὸς ἃ δεῖ. γίγνεται δʼ ἡμῖν πολλαπλάσιον - τὸ αἰσχρόν, ὅταν ἐλλίπωμεν πρὸς τὰ καλά, πλεονάσαντες τοῖς περιττοῖς. -

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ἐπεὶ δʼ οὐ χρημάτων μόνον ἡ δυσωπία κακὴ - - καὶ ἀγνώμων οἰκονόμος ἐστίν, ἀλλὰ καὶ περὶ τὰ - μείζονα παραιρεῖται τὸ συμφέρον τοῦ λογισμοῦ· -τοῦ λογισμοῦ] τὸν λογισμόν R καὶ γὰρ ἰατρὸν νοσοῦντες οὐ - παρακαλοῦμεν τὸν ἔμπειρον αἰσχυνόμενοι τὸν συνήθη, καὶ παισὶ διδασκάλους - ἀντὶ τῶν χρηστῶν - τοὺς παρακαλοῦντας αἱρούμεθα, - καὶ δίκην - ἔχοντες πολλάκις οὐκ ἐῶμεν εἰπεῖν τὸν ὠφέλιμον καὶ ἀγοραῖον, ἀλλʼ - οἰκείου τινὸς ἢ συγγενοῦς υἱῷ χαριζόμενοι παρεδώκαμεν ἐμπανηγυρίσαι· - τέλος δὲ πολλοὺς ἔστιν ἰδεῖν καὶ τῶν φιλοσοφεῖν λεγομένων, Ἐπικουρείους - καὶ Στωικοὺς ὄντας, οὐχ - ἑλομένους οὐδὲ - κρίναντας ἀλλὰ προσθεμένους δυσωποῦσιν οἰκείοις καὶ φίλοις· φέρε δὴ καὶ - πρὸς ταῦτα πόρρωθεν ἐν τοῖς ἐπιτυχοῦσι καὶ μικροῖς γυμνάζωμεν ἑαυτούς, - ἐθίζοντες μήτε κουρεῖ μήτε γναφεῖ κατὰ δυσωπίαν χρῆσθαι μηδὲ -μηδὲ *: μήτε - καταλύειν· - ἐν φαύλῳ - πανδοκείῳ, βελτίονος παρόντος, ὅτι - πολλάκις ὁ πανδοκεὺς - - ἠσπάσαθʼ ἡμᾶς· ἀλλʼ ἔθους ἕνεκα, κἂν ᾖ παρὰ μικρόν, αἱρεῖσθαι τὸ - βέλτιον· ὥσπερ οἱ Πυθαγορικοὶ παρεφύλαττον ἀεὶ μηδέποτε τῷ δεξιῷ μηρῷ - τὸν εὐώνυμον ἐπιτιθέναι, μηδὲ τὸν ἄρτιον ἀντὶ τοῦ - περιττοῦ λαβεῖν, τῶν ἄλλων ἐπʼ ἴσης ἐχόντων. ἐθιστέον δέ, - καὶ θυσίαν ποιούμενον ἢ γάμον ἤ τινα ἄλλην τοιαύτην ὑποδοχὴν μὴ τὸν - ἀσπασάμενον καλεῖν ἢ προσδραμόντα μᾶλλον ἢ τὸν εὔνουν καὶ χρηστόν· ὁ - γὰρ οὕτως ἐθισθεὶς καὶ ἀσκήσας δυσάλωτος - - ἔσται, μᾶλλον δʼ ὅλως ἀνεπιχείρητος ἐν τοῖς μείζοσι. - -

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περὶ μὲν οὖν ἀσκήσεως ἱκανὰ καὶ ταῦτα· τῶν δὲ χρησίμων ἐπιλογισμῶν - πρῶτός ἐστιν ὁ διδάσκων καὶ ὑπομιμνήσκων, ὅτι πᾶσι - μὲν τοῖς πάθεσιν ἀκολουθεῖ καὶ τοῖς νοσήμασιν ἃ φεύγειν διʼ αὐτῶν - δοκοῦμεν, ἀδοξίαι φιλοδοξίαις καὶ λῦπαι φιληδονίαις καὶ πόνοι μαλακίαις - καὶ φιλονικίαις -φιλονικίαις *: φιλονεικίαις - ἧτται καὶ καταδίκαι· - τῇ δὲ - δυσωπίᾳ συμβέβηκεν ἀτεχνῶς φευγούσῃ καπνὸν ἀδοξίας -ἀδοξίας] del. Stegmannus εἰς πῦρ ἐμβάλλειν - ἑαυτήν. αἰσχυνόμενοι γὰρ ἀντιλέγειν τοῖς ἀγνωμόνως δυσωποῦσιν ὕστερον - δυσωποῦνται τοὺς δικαίως ἐγκαλοῦντας, καὶ - - δεδιότες μέμψιν - ἐλαφρὰν πολλάκις αἰσχύνην ὁμολογουμένην ὑπομένουσι. καὶ γὰρ αἰτοῦντος - ἀργύριον φίλου δυσωπηθέντες ἀντειπεῖν οὐκ ἔχοντες, ἀσχημονοῦσι μετʼ - ὀλίγον ἐξελεγχόμενοι καὶ βοηθήσειν ὁμολογήσαντες ἐνίοις δίκην ἔχουσιν, - εἶτα τοὺς ἑτέρους διατραπέντες ἀποκρύπτονται καὶ δραπετεύουσι. - πολλοὺς δὲ καὶ περὶ γάμου θυγατρὸς -θυγατρὸς *: καὶ θυγατρὸς - ἢ ἀδελφῆς εἰς - ὁμολογίαν ἀλυσιτελῆ κατακλείσασα δυσωπία ψεύδεσθαι πάλιν ἀναγκάζει - μετατιθεμένους.

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ὁ μὲν γὰρ εἰπών, ὅτι πάντες οἱ τὴν Ἀσίαν κατοικοῦντες ἑνὶ - δουλεύουσιν ἀνθρώπῳ διὰ τὸ μὴ - - δύνασθαι μίαν εἰπεῖν - τὴν οὐ συλλαβήν, οὐκ ἐσπούδασεν ἀλλʼ ἔσκωψε· τοῖς δὲ - δυσωπουμένοις, κἂν μηδὲν εἴπωσιν, ἔξεστιν ὀφρῦν ἐπάρασι μόνον ἢ κάτω - κύψασι πολλὰς ἀβουλήτους καὶ ἀτόπους ὑπουργίας διαφυγεῖν. τὴν γὰρ - σιωπὴν ὁ μὲν Εὐριπίδης -Εὐριπίδης] Nauck. p. 675 φησὶ - τοῖς σοφοῖς ἀπόκρισιν εἶναι· κινδυνεύομεν δὲ μᾶλλον αὐτῆς δεῖσθαι - πρὸς τοὺς ἀγνώμονας· ἐπεὶ τοὺς . χαρίεντας ἔστι καὶ - παρηγορῆσαι· καὶ πρόχειρά γε δεῖ καὶ συχνὰ τῶν ἐπιφανῶν καὶ ἀγαθῶν - ἀνδρῶν ἔχειν ἀποφθέγματα καὶ μνημονεύειν πρὸς τοὺς δυσωποῦντας· - οἷον τὸ Φωκίωνος πρὸς - Ἀντίπατρον οὐ - δύνασαί μοι καὶ φίλῳ - χρῆσθαι καὶ κόλακι καὶ πρὸς τοὺς Ἀθηναίους ἐπιδοῦναι κελεύοντας - αὐτὸν ἐν ἑορτῇ καὶ κροτοῦντας αἰσχύνομαι εἶπεν ὑμῖν μὲν - ἐπιδιδοὺς τούτῳ δὲ μὴ ἀποδιδούσ Καλλικλέα δείξας τὸν δανειστήν· πενίαν γὰρ οὐχ ὁμολογεῖν αἰσχρὸν - ὡς Θουκυδίδης - Θουκυδίδης] 2, 40 φησὶν ἀλλʼ ἔργῳ μὴ διαφεύγειν αἴσχιον ὁ δʼ - ἀβελτερίᾳ καὶ μαλακίᾳ πρὸς τὸν αἰτοῦντα δυσωπούμενος εἰπεῖν οὐκ ἔστʼ ἐν ἄντροις λευκός, ὦ ξένʼ, ἄργυρος· - -Nauck. p. 913. Kock. 3 p. 613 εἶθʼ ὥσπερ ἐνέχυρον προέμενος; τὴν ἐπαγγελίαν, - - αἰδοῦς ἀχαλκεύτοισιν ἔζευκται πέδαις. Nauck. p. 549 - - ὁ δὲ Περσαῖος ἀργύριόν τινι τῶν γνωρίμων δανείζων διʼ ἀγορᾶς - καὶ τραπέζης ἐποιεῖτο τὸ συμβόλαιον μεμνημένος δηλονότι τοῦ Ἡσιόδου -Ἡσιόδου] OD 371 - λέγοντος; καί τε κασιγνήτῳ γελάσας ἐπὶ μάρτυρα - θέσθαι. - - θαυμάσαντος δʼ ἐκείνου καὶ εἰπόντος οὕτως, ὦ Περσαῖε, - νομικῶς; ναί εἶπεν ἵνα φιλικῶς ἀπολάβω καὶ μὴ νομικῶς ἀπαιτήσω πολλοὶ γὰρ ἐν ἀρχῇ διὰ δυσωπίαν προέμενοι τὸ πιστόν, ὕστερον ἐχρήσαντο - τοῖς νομίμοις μετʼ ἔχθρας. - -

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πάλιν ὁ Πλάτων -Πλάτων] Epist. 13, 360d Ἑλίκωνι τῷ Κυζικηνῷ διδοὺς πρὸς Διονύσιον ἐπιστολὴν - ἐπῄνεσεν αὐτὸν ὡς - ἐπιεικῆ καὶ μέτριον, - εἶτα προσέγραψε τῇ ἐπιστολῇ τελευτώσῃ γράφω δέ σοι ταῦτα περὶ - ἀνθρώπου, ζῴου φύσει εὐμεταβόλου Ξενοκράτης δὲ καίπερ αὐστηρὸς - ὢν τὸν τρόπον ὅμως ὑπὸ δυσωπίας ἐκάμφθη, - - καὶ συνέστησε Πολυσπέρχοντι διʼ ἐπιστολῆς ἄνθρωπον οὐ χρηστόν, ὡς τὸ - ἔργον ἔδειξε· δεξιωσαμένου δʼ αὐτὸν τοῦ Μακεδόνος καὶ πυθομένου μή τινος - ἔχοι χρείαν, ᾔτησε τάλαντον· ὁ δʼ ἐκείνῳ μὲν ἔδωκε Ξενοκράτει δʼ - ἔγραψε, παραινῶν ἐπιμελέστερον τὸ - λοιπὸν - ἐξετάζειν οὓς συνίστησιν. ὁ μὲν οὖν Ξενοκράτης ἠγνόησεν, ἡμεῖς δὲ - καὶ πάνυ πολλάκις ἐπιστάμενοι τοὺς πονηροὺς καὶ γράμματα καὶ χρήματα - προϊέμεθα, - βλάπτοντες ἑαυτούς, οὐ μεθʼ ἡδονῆς ὥσπερ οἱ ταῖς ἑταίραις χαριζόμενοι - καὶ τοῖς κόλαξιν, - ἀλλὰ δυσχεραίνοντες καὶ - βαρυνόμενοι τὴν ἀναίδειαν ἀνατρέπουσαν ἡμῶν καὶ καταβιαζομένην τὸν - λογισμόν. εἰ γὰρ πρὸς ἄλλο τι καὶ πρὸς τοὺς δυσωποῦντας ἔξεστιν εἰπεῖν - τὸ μανθάνω μὲν οἷα δρᾶν μέλλω κακά - Eur. Med. 1078 - τὰ ψευδῆ μαρτυρῶν ἢ τὰ μὴ δίκαια κρίνων ἢ - τὰ μὴ συμφέροντα χειροτονῶν ἢ δανειζόμενος ὑπὲρ τοῦ μὴ ἀποδώσοντος.

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διὸ τῶν παθῶν μάλιστα τῷ δυσωπεῖσθαι τὸ μετανοεῖν οὐχ ὕστερον, ἀλλʼ - εὐθὺς ἐν οἷς πράττει - πάρεστι· καὶ γὰρ - διδόντες ἀχθόμεθα καὶ μαρτυροῦντες αἰσχυνόμεθα καὶ συνηγοροῦντες -συνηγοροῦντες W: συνεργοῦντες - ἀδοξοῦμεν - καὶ μὴ παρέχοντες - ἐλεγχόμεθα. πολλὰ γὰρ ὑπʼ ἀσθενείας τοῦ ἀντιλέγειν - καὶ τῶν ἀδυνάτων ἡμῖν ὑπισχνούμεθα τοῖς λιπαροῦσιν -λιπαροῦσν M: ἀεὶ παροῦσιν - ὡς συστάσεις ἐν - αὐλαῖς καὶ πρὸς ἡγεμόνας ἐντεύξεις, μὴ βουλόμενοι μηδʼ εὐτονοῦντες - εἰπεῖν οὐκ οἶδεν ἡμᾶς ὁ βασιλεύς, ἀλλʼ - - ἑτέρους ὅρα -ὅρα Madvigius: ὁρᾷ - μᾶλλον, cf. Kock. 3 p. 447 ὡς Λύσανδρος Ἀγησιλάῳ προσκεκρουκὼς - ἀξιούμενος δὲ - μέγιστον δύνασθαι παρʼ αὐτῷ διὰ τὴν δόξαν, οὐκ ᾐσχύνετο παραιτεῖσθαι - τοὺς ἐντυγχάνοντας, ἀπιέναι πρὸς ἑτέρους κελεύων καὶ πειρᾶσθαι τῶν - μᾶλλον αὐτοῦ παρὰ τῷ βασιλεῖ - δυναμένων. οὐ - γὰρ αἰσχρὸν τὸ μὴ πάντα δύνασθαι· τὸ δὲ μὴ δυναμένους ἢ μὴ πεφυκότας - ἀναδέχεσθαι τὰ τοιαῦτα καὶ παραβιάζεσθαι, πρὸς τῷ αἰσχρῷ καὶ - λυπηρότατόν ἐστιν.

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ἀπʼ ἄλλης δʼ ἀρχῆς· τὰ μὲν μέτρια καὶ πρέποντα - - δεῖ προθύμως ὑπουργεῖν - τοῖς ἀξιοῦσι, μὴ δυσωπουμένους ἀλλʼ ἑκόντας· -ἑκόντας M: εἰκοντας - ἐν δὲ τοῖς βλαβεροῖς καὶ - ἀτόποις τὸ τοῦ Ζήνωνος ἀεὶ πρόχειρον ἔχειν, ὃς ἀπαντήσας τινὶ - νεανίσκῳ τῶν συνήθων παρὰ τὸ τεῖχος ἡσυχῆ βαδίζοντι, καὶ πυθόμενος ὅτι - φεύγει - φίλον ἀξιοῦντα μαρτυρεῖν αὐτῷ τὰ - ψευδῆ τί λέγεισ φησὶν ἀβέλτερε; σὲ μὲν ἐκεῖνος ἀγνωμονῶν καὶ - ἀδικῶν οὐ δέδιεν οὐδʼ αἰσχύνεται, σὺ δʼ ἐκεῖνον ὑπὲρ τῶν δικαίων οὐ - θαρρεῖς ὑποστῆναι; ὁ μὲν γὰρ εἰπὼν - -ποτὶ πονηρὸν οὐκ ἄχρηστον ὅπλον ἁ πονηρία - - -Lorenz. p. 302 κακῶς ἐθίζει μιμούμενον ἀμύνεσθαι τὴν κακίαν· τὸ δὲ τοὺς ἀναιδῶς καὶ ἀδυσωπήτως ἐνοχλοῦντας ἀποτρίβεσθαι τῷ - ἀδυσωπήτῳ καὶ μὴ χαρίζεσθαι τὰ αἰσχρὰ τοῖς ἀναισχύντοις αἰσχυνόμενον, - ὀρθῶς καὶ δικαίως γιγνόμενόν ἐστιν ὑπὸ τῶν νοῦν ἐχόντων. - -

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ἔτι τοίνυν τῶν δυσωπούντων τοῖς μὲν ἀδόξοις καὶ ταπεινοῖς καὶ μηδενὸς - ἀξίοις οὐ μέγʼ ἔργον ἀντισχεῖν, ἀλλὰ καὶ μετὰ γέλωτος ἔνιοι καὶ - σκώμματος ἐκκλίνουσι τοὺς τοιούτους ὡς Θεόκριτος, δυεῖν παρʼ αὐτοῦ ἐν - βαλανείῳ στλεγγίδα κιχραμένων, - τοῦ μὲν ξένου - τοῦ δὲ γνωρίμου κλέπτου, μετὰ παιδιᾶς ἀμφοτέρους διεκρούσατʼ εἰπών σὲ - μὲν οὐκ - οἶδα σὲ δʼ - οἶδα Λυσιμάχη δʼ Ἀθήνησιν, ἡ τῆς Πολιάδος; ἱέρεια, τῶν τὰ - ἱερὰ προσαγαγόντων ὀρεωκόμων ἐγχέαι κελευόντων, ἀλλʼ ὀκνῶ εἶπε μὴ καὶ - τοῦτο πάτριον γένηται καὶ - Ἀντίγονος πρός τινα νεανίσκον, γεγονότα μὲν ἐκ λοχαγοῦ χαρίεντος αὐτὸν δʼ - ἄτολμον ὄντα καὶ μαλακὸν ἀξιοῦντα δὲ προαχθῆναι, παρʼ ἐμοί φησὶν ὦ μειράκιον, ἀνδραγαθίας εἰσὶν οὐ πατραγαθίας τιμαί. -”

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καὶ μὴν ἐάνπερ ὁ δυσωπῶν ἔνδοξος καὶ δυνατὸς ʽ οἳ δὴ μάλιστα - δυσπαραίτητοι καὶ δυσαπότριπτοι -δυσαπότριπτοι R: δυσαπότρεπτοι - περὶ τὰς κρίσεις καὶ τὰς χειροτονίας - ἐντυγχάνοντὲς εἰσιν̓, ὃ μὲν ἔπραξεν ὁ Κάτων νέος ὢν - ἔτι πρὸς Κάτλον, - οὐκ ἄν τινι φανείη ῥᾴδιον ἴσως - οὐδʼ - ἀναγκαῖον. ὁ γὰρ Κάτλος ἦν μὲν ἐν ἀξιώματι τῶν Ῥωμαίων μεγίστῳ καὶ - τότε τὴν τιμητικὴν ἀρχὴν εἶχεν ἀνέβη δὲ πρὸς τὸν Κάτωνα τεταγμένον - ἐπὶ τοῦ δημοσίου ταμιείου παραιτησόμενός τινα τῶν - ἐζημιωμένων ὑπʼ αὐτοῦ, καὶ λιπαρὴς ἐγίγνετο ταῖς δεήσεσι προσβιαζόμενος· - ἄχρι οὗ δυσανασχετήσας ἐκεῖνος αἰσχρόν ἐστιν ἔφη Κάτλε, σὲ - τὸν τιμητὴν ἀπαλλαγῆναι μὴ βουλόμενον ἐντεῦθεν ὑπὸ τῶν ἐμῶν - ὑπηρετῶν ἕλκεσθαι· καὶ ὁ Κάτλος - αἰσχυνθείς, πρὸς ὀργὴν ἀπῆλθε. σκόπει δὲ μὴ τὸ τοῦ Ἀγησιλάου καὶ - τὸ τοῦ - Θεμιστοκλέους ἐπιεικέστερόν ἐστι, καὶ μετριώτερον. ὁ μὲν γὰρ Ἀγησίλαος - ὑπὸ τοῦ πατρὸς κελευόμενος κρῖναί τινα δίκην παρὰ τὸν νόμον, ἀλλʼ - ὑπὸ - σοῦ· ἔφη πάτερ, πείθεσθαι τοῖς - νόμοις ἐδιδασκόμην ἀπʼ ἀρχῆς· διὸ καὶ νῦν σοι πείθομαι μηδὲν ποιεῖν -ποιῶν Matthaeus - παράνομον ὁ δὲ Θεμιστοκλῆς πρὸς τὸν Σιμωνίδην ἀξιοῦντά τι τῶν μὴ - δικαίων οὔτʼ ἂν σὺ ποιητὴς ἀγαθὸς εἴησ ἔφη παρὰ μέλος· - ᾄδων, οὔτʼ - ἂν ἐγὼ χρηστὸς ἄρχων παρὰ - νόμον κρίνων.

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καίτοι οὐ διὰ τὴν τοῦ ποδὸς πρὸς τὴν λύραν ἀμετρίαν, -τοῦ ποδὸς - ἀμετρίαν] vid. p. 439 c ὡς Πλάτων - ἔλεγε, καὶ πόλεις πόλεσι - καὶ φίλοι φίλοις διαφερόμενοι τὰ κάκιστα δρῶσί τε καὶ - πάσχουσιν ἀλλὰ διὰ τὴν περὶ τὰ νόμιμα καὶ - - δίκαια πλημμέλειαν. ἀλλʼ ὅμως ἔνιοι τὴν ἐν μέλεσι καὶ γράμμασι καὶ - μέτροις ἀκρίβειαν αὐτοὶ φυλάττοντες ἑτέρους ἐν ἀρχαῖς καὶ κρίσεσι καὶ - πράξεσιν ἀξιοῦσιν ὀλιγωρεῖν τοῦ καλῶς ἔχοντος. διὸ καὶ τούτῳ μάλιστα - χρηστέον πρὸς αὐτούς. ἐντυγχάνει σοι δικάζοντι - ῥήτωρ ἢ βουλεύοντι δημαγωγός· ὁμολόγησον, ἐὰν ἐκεῖνος σολοικίσῃ - προοιμιαζόμενος ἢ βαρβαρίσῃ διηγούμενος· οὐ γὰρ ἐθελήσει διὰ τὸ - φαινόμενον αἰσχρόν· ἐνίους γοῦν ὁρῶμεν οὐδὲ φωνήεντι - συγκροῦσαι - φωνῆεν ἐν - τῷ λέγειν ὑπομένοντας. ἕτερον πάλιν δυσωποῦντα τῶν ἐπιφανῶν καὶ - ἐνδόξων κέλευσον ὀρχούμενον διʼ ἀγορᾶς ἐξελθεῖν ἢ διαστρέψαντα τὸ - πρόσωπον · ἐὰν δʼ ἀρνῆται, σός ἐστιν ὁ - - καιρὸς εἰπεῖν καὶ πυθέσθαι, τί αἴσχιόν ἐστι; τὸ σολοικίσαι καὶ - διαστρέψαι τὸ πρόσωπον ἢ τὸ λῦσαι τὸν νόμον καὶ παραβῆναι τὸν ὅρκον - καὶ πλέον νεῖμαι τῷ πονηρῷ τοῦ ἀγαθοῦ παρὰ τὸ δίκαιον. ἔτι τοίνυν, - ὥσπερ Νικόστρατος ὁ Ἀργεῖος, Ἀρχιδάμου - - παρακαλοῦντος αὐτὸν ἐπὶ χρήμασι πολλοῖς καὶ γάμῳ γυναικὸς ἧς βούλεται - Λακαίνης προδοῦναι Κρῶμνον, οὐκ ἔφη γεγονέναι τὸν Ἀρχίδαμον ἀφʼ - Ἡρακλέους - ἐκεῖνον - μὲν γὰρ ἀποκτιννύναι περιιόντα τοὺς πονηρούς, τοῦτον δὲ τοὺς χρηστοὺς - ποιεῖν πονηρούς· - οὕτω καὶ ἡμῖν πρὸς - ἄνθρωπον ἀξιοῦντα καλὸν κἀγαθὸν λέγεσθαι ῥητέον, ἂν βιάζηται καὶ - δυσωπῇ, μὴ πρέποντα ποιεῖν μηδʼ ἄξια τῆς περὶ αὐτὸν εὐγενείας τε καὶ - ἀρετῆς.

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ἐπὶ δὲ τῶν φαύλων ὁρᾶν χρὴ καὶ διανοεῖσθαι, - τὸν φιλάργυρον εἰ δυσωπήσεις ἄνευ συμβολαίου δανεῖσαι τάλαντον ἢ τὸν - φιλότιμον ἐκστῆναι τῆς προεδρίας, ἢ τὸν φίλαρχον τῆς παραγγελίας - ἐπίδοξον ὄντα κρατήσειν. δεινὸν γὰρ ἂν ἀληθῶς φανείη - τούτους μὲν ἐν νοσήμασι καὶ - παθήμασιν ἀκάμπτους - διαμένειν καὶ ἐχυροὺς - καὶ δυσμεταθέτους, ἡμᾶς δὲ βουλομένους καὶ φάσκοντας εἶναι φιλοκάλους καὶ - φιλοκάλους μὴ κρατεῖν ἑαυτῶν ἀλλʼ ἀνατρέπεσθαι καὶ προΐεσθαι τὴν - ἀρετήν. καὶ γάρ, εἰ μὲν οἱ δυσωποῦντες ἐπὶ δόξῃ καὶ δυνάμει τοῦτο - ποιοῦσιν ἄτοπόν ἐστι κοσμοῦντας ἑτέρους καὶ αὔξοντας - ἀσχημονεῖν αὐτοὺς καὶ κακῶς ἀκούειν· ὥσπερ οἱ παραβραβεύοντες ἐν τοῖς - ἀγῶσι καὶ χαριζόμενοι περὶ τὰς χειροτονίας, ἐξ οὐ προσηκόντων ἀρχεῖα καὶ - στεφάνους - ἄλλοις διδόντες -διδόντες addidi cum R καὶ δόξαν, - ἀφαιροῦνται τὸ ἔνδοξον αὑτῶν καὶ τὸ καλόν· εἰ δὲ χρημάτων ἕνεκα - προσκείμενον ὁρῶμεν - τὸν δυσωποῦντα, πῶς οὐ παρίσταται δεινὸν εἶναι τὸ τῆς ἰδίας δόξης καὶ - ἀρετῆς ἀφειδεῖν, ἵνα τὸ τοῦ δεῖνος βαλλάντιον βαρύτερον - γένηται; καίτοι παρίσταταί γε τοῖς πολλοῖς τὰ - τοιαῦτα καὶ οὐ λανθάνουσιν ἑαυτοὺς ἐξαμαρτάνοντες· ὥσπερ οἱ τὰς μεγάλας - κύλικας ἐκπιεῖν ἀναγκαζόμενοι, μόλις καὶ στένοντες καὶ τὰ πρόσωπα - διαστρέφοντες ἐκτελοῦσι τὸ προσταττόμενον. - -

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ἀλλʼ ἔοικεν ἡ τῆς ψυχῆς ἀτονία σώματος κράσει καὶ πρὸς ἀλέαν κακῶς - πεφυκυίᾳ καὶ πρὸς κρύος· ἐπαινούμενοί τε γὰρ ὑπὸ τῶν δυσωπούντων - παντάπασι θρύπτονται καὶ χαλῶνται, πρός τε τὰς μέμψεις καὶ ὑφοράσεις τῶν - ἀποτυγχανόντων ψοφοδεῶς - - καὶ δειλῶς ἔχουσι. - δεῖ δʼ ἀντισχυρίζεσθαι πρὸς· ἀμφότερα, μήτε τοῖς δεδιττομένοις μήτε τοῖς - κολακεύουσιν ἐνδιδόντας. ὁ μὲν οὖν Θουκυδίδης, -Θουκυδίδης] 2, 64 ὡς ἀναγκαίως ἑπομένου - τῷ δύνασθαι τοῦ φθονεῖσθαι, καλῶσ φησὶ βουλεύεσθαι τὸν ἐπὶ· - μεγίστοις λαμβάνοντα - τὸ ἐπίφθονον· ἡμεῖς δὲ τὸν μὲν φθόνον διαφεύγειν οὐ -οὐ] del. primus Erasmus, male χαλεπὸν ἡγούμενοι, τὸ· δὲ μέμψει - μὴ περιπεσεῖν μηδὲ λυπηρόν τινι γενέσθαι τῶν χρωμένων - ἀδύνατον παντάπασιν - ὁρῶντες, ὀρθῶς βουλευσόμεθα τὰς τῶν ἀγνωμόνων ἀπεχθείας ἐκδεχόμενοι - μᾶλλον ἢ τὰς τῶν δικαίως ἐγκαλούντων, ἐὰν ἐκείνοις μὴ δικαίως - ὑπουργῶμεν. καὶ μὴν ἔπαινόν - γε τὸν παρὰ τῶν - δυσωπούντων κίβδηλον ὄντα παντάπασι δεῖ φυλάττεσθαι, καὶ μὴ πάθος πάσχειν - ὑῶδες, ὑπὸ κνησμοῦ καὶ γαργαλισμοῦ παρέχοντα χρῆσθαι ῥᾷστα τῷ δεομένῳ - καὶ καταβάλλειν ἑαυτὸν ὑποκατακλινόμενον. οὐδὲν γὰρ διαφέρουσι τῶν τὰ - σκέλη - τοῖς ὑποσπῶσι παρεχόντων οἱ τὰ ὦτα - τοῖς κολακεύουσι - - παραδιδόντες, ἀλλʼ αἴσχιον ἀνατρέπονται καὶ πίπτουσιν, οἱ μὲν ἔχθρας καὶ - κολάσεις ἀνιέντες ἀνθρώποις πονηροῖς, ἵνʼ ἐλεήμονες καὶ φιλάνθρωποι καὶ - συμπαθεῖς κληθῶσιν οἱ δὲ τοὐναντίον ἀπεχθείας - καὶ κατηγορίας οὐκ ἀναγκαίας οὐδʼ ἀκινδύνους ἀναδέξασθαι πεισθέντες - ὑπὸ τῶν ἐπαινούντων ὡς μόνους ἄνδρας καὶ μόνους ἀκολακεύτους καὶ νὴ - Δία στόματα καὶ φωνὰς προσαγορευόντων. διὸ καὶ Βίων ἀπείκαζε τοὺς - τοιούτους ἀμφορεῦσιν, ἀπὸ τῶν ὤτων - ῥᾳδίως - μεταφερομένοις. ὥσπερ Ἀλεξῖνον ἱστοροῦσι τὸν σοφιστὴν πολλὰ φαῦλα λέγειν - ἐν τῷ περιπάτῳ - περὶ - Στίλπωνος τοῦ Μεγαρέως· εἰπόντος δέ τινος τῶν παρόντων ἀλλὰ μὴν - ἐκεῖνός σε πρῴην ἐπῄνει, νὴ Δία φάναι· βέλτιστος γὰρ ἀνδρῶν ἐστι καὶ - γενναιότατος. ἀλλὰ Μενέδημος τοὐναντίον, - ἀκούσας ὡς Ἀλεξῖνος αὐτὸν ἐπαινεῖ πολλάκις ἐγὼ δʼ εἶπεν ἀεὶ ψέγω Ἀλεξῖνον· ὥστε κακός ἐστιν ἄνθρωπος ἢ κακὸν ἐπαινῶν, - ἢ ὑπὸ χρηστοῦ ψεγόμενος. οὕτως ἄτρεπτος ἦν καὶ ἀνάλωτος ὑπὸ - τῶν τοιούτων καὶ κρατῶν ἐκείνης τῆς παραινέσεως, ἣν ὁ - Ἀντισθένειος Ἡρακλῆς παρῄνει, τοῖς παισὶ διακελευόμενος μηδενὶ χάριν - ἔχειν ἐπαινοῦντι αὐτούς· -αὐτοὺς ἐπαινοῦντι Benselerus; deleverim αὐτούς - τοῦτο δʼ ἦν οὐδὲν ἄλλο ἢ μὴ δυσωπεῖσθαι - μηδʼ ἀντικολακεύειν - - τοὺς ἐπαινοῦντας. - ἀρκεῖ γὰρ οἶμαι τὸ τοῦ Πινδάρου, -Πινδάρου] σπινδάρου codex D, unde fort. Σπινθάρου - πρὸς τὸν λέγοντα πανταχοῦ καὶ πρὸς - πάντας ἐπαινεῖν αὐτὸν εἰπόντος κἀγώ σοι χάριν ἀποδίδωμι· ποιῶ γάρ σʼ - ἀληθεύειν.

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ὃ τοίνυν πρὸς πάντα τὰ πάθη χρήσιμόν ἐστι, - - τούτου δεῖ μάλιστα τοῖς εὐδυσωπήτοις, ὅταν ἐκβιασθέντες ὑπὸ τοῦ, πάθους - παρὰ γνώμην ἁμάρτωσι καὶ διατραπῶσιν, ἰσχυρῶς μνημονεύειν, καὶ τὰ σημεῖα - τοῦ δηγμοῦ καὶ τῆς μεταμελείας θεμένους ἐν ἑαυτοῖς ἀναλαμβάνειν καὶ - φυλάττειν ἐπὶ πλεῖστον χρόνον, - ὡς γὰρ οἱ - λίθῳ προσπταίσαντες ὁδοιπόροι ἢ περὶ - ἄκραν ἀνατραπέντες κυβερνῆται, ἂν - μνημονεύωσιν, οὐκ ἐκεῖνα μόνον ἀλλὰ καὶ τὰ προσόμοια φρίττοντες καὶ - φυλαττόμενοι διατελοῦσιν οὕτως οἱ τὰ τῆς δυσωπίας αἰσχρὰ καὶ βλαβερὰ - συνεχῶς τῷ μετανοοῦντι - καὶ δακνομένῳ - προβάλλοντες ἀντιλήψονται πάλιν ἑαυτῶν ἐν τοῖς ὁμοίοις καὶ οὐ προήσονται - ῥᾳδίως ὑποφερομένους.

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ἔνια τῶν ἐκ τῆς γῆς φυομένων αὐτὰ μέν ἐστιν ἄγρια τῇ φύσει καὶ ἄκαρπα καὶ βλαβερὰν τοῖς ἡμέροις σπέρμασι καὶ φυτοῖς τὴν αὔξησιν ἔχοντα, σημεῖα δʼ αὐτὰ ποιοῦνται χώρας οἱ γεωργοῦντες οὐ πονηρᾶς ἀλλὰ γενναίας καὶ πίονος· οὕτω δὴ καὶ πάθη ψυχῆς ἐστιν οὐ χρηστά, χρηστῆς δὲ φύσεως οἷον ἐξανθήματα καὶ λόγῳ παρασχεῖν ἐργάσιμον ἑαυτὴν ἐπιεικῶς δυναμένης.cf. Kock. 3 p. 494 ἐν τούτοις τίθεμαι καὶ τὴν λεγομένην δυσωπίαν, σημεῖον μὲν οὐ φαῦλον αἰτίαν δὲ μοχθηρίας οὖσαν. τὰ γὰρ αὐτὰ τοῖς ἀναισχύντοις οἱ· αἰσχυνόμενοι πολλάκις ἁμαρτάνουσι, πλὴν ὅτι τὸ λυπεῖσθαι καὶ ἀλγεῖν ἐφʼ οἷς διαμαρτάνουσι τούτοις πρόσεστιν οὐχ ὡς ἐκείνοις τὸ ἥδεσθαι. ἀναλγὴς μὲν γὰρ ὁ ἀναιδὴς πρὸς τὸ αἰσχρόν, εὐπαθὴς δὲ καὶ πρὸς τὸ φαινόμενον αἰσχρὸν ὁ εὐδυσώπητος. ὑπερβολὴ γὰρ τοῦ αἰσχύνεσθαι τὸ δυσωπεῖσθαι. διὸ καὶ οὕτω κέκληται, τρόπον τινὰ τοῦ προσώπου τῇ ψυχῇ συνδιατρεπομένου καὶ συνεξατονοῦντος. ὡς γὰρ τὴν κατήφειαν ὁρίζονται λύπην κάτω βλέπειν ποιοῦσαν, οὕτω τὴν αἰσχυντηλίαν μέχρι τοῦ μηδʼ ἀντιβλέπειν τοῖς δεομένοις ὑπείκουσαν δυσωπίαν ὠνόμασαν. ὅθεν ὁ μὲν ῥήτωρ τὸν ἀναίσχυντον οὐκ ἔφη κόρας ἐν τοῖς ὄμμασιν ἔχειν ἀλλὰ πόρνας· ὁ δʼ εὐδυσώπητος αὖ πάλιν ἄγαν τὸ ἄγαν τὸ] τὸ ἄγαν Matthaeus θῆλυ τῆς ψυχῆς καὶ τρυφερὸν ἐμφαίνει διὰ τῆς ὄψεως, τὴν ὑπὸ τῶν ἀναισχύντων ὄψιν αἰσχύνην ὑποκοριζόμενος. ὁ μὲν οὖν Κάτων ἔλεγε τῶν νέων μᾶλλον ἀγαπᾶν τοὺς ἐρυθριῶντας ἢ τοὺς ὠχριῶντας, ὀρθῶς ἐθίζων καὶ διδάσκων τὸν ψόγον μᾶλλον ἢ τὸν ἔλεγχον δεδιέναι καὶ τὴν ὑποψίαν μᾶλλον ἢ τὸν κίνδυνον. οὐ μὴν ἀλλὰ καὶ τοῦ πρὸς τὸν ψόγον ὑπόπτου καὶ ψοφοδεοῦς τὸ ἄγαν ἀφαιρετέον, ὡς οὐχ ἧττον ἔνιοι πολλάκις ἀκοῦσαι κακῶς ἢ παθεῖν· δείσαντες ἀπεδειλίασαν, καὶ προήκαντο τὸ καλὸν οὐ δυνηθέντες ὑπομεῖναι τὸ ἄδοξον.

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οὔτε δὴ τούτους περιοπτέον οὕτως ἀσθενῶς ἔχοντας οὔτʼ αὖ πάλιν ἐκείνην ἐπαινετέον τὴν ἄτρεπτον καὶ ἀτενῆ διάθεσιν, ἐν δὲ τὸ θαρσαλέον τε καὶ ἐμμανὲς ἐμμανὲς - ὀρούσαι p. 446 b: ἐμμενὲς - ὀροῦσαι ὅππη ὀρούσαι φαίνετʼ Ἀναξάρχου κύνεον μένος· ἀλλʼ ἐμμελῆ τινα μηχανητέον σύγκρασιν ἀμφοῖν, τοῦ μὲν ἀτενοῦς ἄγαν τὴν ἀναίδειαν τοῦ δʼ ἐπιεικοῦς σφόδρα τὴν ἀσθένειαν ἀφαιροῦσαν. ᾗ καὶ τὸ θεράπευμα δυσχερὲς καὶ οὐκ ἀκίνδυνος ἡ τῶν τοιούτων πλεονασμῶν κόλουσις· ὡς γὰρ ὁ γεωργὸς ἄγριον μὲν ἐκκόπτων βλάστημα καὶ ἀγεννές, αὐτόθεν ἀφειδῶς ἐμβαλὼν τὸ σκαφεῖον ἀνέτρεψε τὴν ῥίζαν ἢ πῦρ προσαγαγὼν ἐπέκαυσεν ἀμπέλῳ δὲ προσιὼν τομῆς δεομένῃ καὶ μηλέας ἤ τινος ἐλαίας ἁπτόμενος, εὐλαβῶς ἐπιφέρει τὴν χεῖρα, δεδιὼς μή τι τοῦ ὑγιαίνοντος ἀποτυφλώσῃ· οὕτως ὁ φιλόσοφος φθόνον μὲν ἐξαιρῶν νέου ψυχῆς, ἀγεννὲς βλάστημα καὶ δυστιθάσευτον, ἢ φιλαργυρίαν ἄωρον, ἢ φιληδονίαν ἐπικόπτων ἀκόλαστον αἱμάσσει καὶ πιέζει καὶ τομὴν ποιεῖ καὶ οὐλὴν βαθεῖαν ὅταν δὲ τρυφερῷ μέρει ψυχῆς καὶ ἁπαλῷ κολούοντα προσαγάγῃ λόγον, οἷόν ἐστι τὸ δυσωπούμενον καὶ διατρεπόμενον, εὐλαβεῖται μὴ λάθῃ τούτοις συναποκόψας τὸ αἰδούμενον. καὶ γὰρ αἱ τίτθαι τῶν βρεφῶν ἐκτρίβουσαι πολλάκις τὸν ῥύπον ἑλκοῦσιν ἐνίοτε τὴν σάρκα καὶ βασανίζουσιν. ὅθεν οὐ δεῖ τῶν νέων παντάπασιν ἐν χρῷ τὴν δυσωπίαν ἐκτρίβοντας ὀλιγώρους ποιεῖν καὶ λίαν ἀτρέπτους· ἀλλʼ ὥσπερ οἱ καταλύοντες οἰκίας ἱεροῖς γειτνιώσας τά γε συνεχῆ καὶ πλησίον ἐῶσι καὶ διερείδουσιν, οὕτω δεῖ τὴν δυσωπίαν κινεῖν δεδιότας συνεφελκύσασθαι τὰ ὁμοροῦντα τῆς αἰδοῦς καὶ τῆς ἐπιεικείας; καὶ τῆς ἡμερότητος, οἷς ὑποδέδυκε καὶ προσπλέκεται κολακεύουσα τὸν εὐδυσώπητον ὡς φιλάνθρωπον καὶ πολιτικὸν καὶ κοινὸν ἔχοντα νοῦν καὶ οὐκ ἄτεγκτον οὐδʼ αὐθέκαστον. ὅθεν εὐθὺς οἱ Στωικοὶ καὶ τῷ ῥήματι τὸ αἰσχύνεσθαι καὶ δυσωπεῖσθαι τοῦ αἰδεῖσθαι διέστησαν, ἵνα μηδὲ τὴν ὁμωνυμίαν τῷ πάθει πρόφασιν τοῦ βλάπτειν ἀπολίπωσιν. ἀλλʼ ἡμῖν χρῆσθαι τοῖς ὀνόμασιν ἀσυκοφαντήτως δότωσαν, μᾶλλον δʼ Ὁμηρικῶς· καὶ γὰρ ἐκεῖνος εἶπεν αἰδώς, αἰδώς] αἰδώς ι γίγνεται ἥτʼ ἄνδρας cett. Homerus ἣτʼ ἄνδρας μέγα σίνεται ἠδʼ ὀνίνησι·Hom. Ω 45 καὶ οὐ κακῶς τὸ βλάπτον αὐτῆς πρότερον εἶπε. γίγνεται γὰρ ὠφέλιμος ὑπὸ λόγου τὸ πλεονάζον ἀφελόντος καὶ τὸ μέτριον ἀπολιπόντος.

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πρῶτον οὖν τοῦτο δεῖ πείθεσθαι τὸν ὑπὸ πολλῆς δυσωπίας βιαζόμενον, ὅτι πάθει βλαβερῷ συνέχεται· καλὸν δὲ τῶν βλαβερῶν οὐδέν· οὐδὲ δεῖ τοῖς ἐπαίνοις κηλούμενον ἥδεσθαι κομψὸν καὶ ἱλαρὸν ἀντὶ σεμνοῦ καὶ μεγάλου καὶ δικαίου προσαγορευόμενον μηδʼ, ὥσπερ ὁ Εὐριπίδου Εὐριπίδου] Nauck. p. 451 Πήγασος ἔπτησσʼ ὑπείκων μᾶλλον εἱ μᾶλλον μᾶλλον εἰ μᾶλλον [p. 807 a: μᾶλλον ἢ θέλοι τῷ Βελλεροφόντῃ, τοῖς δεομένοις ἑαυτὸν ἐκδιδόναι ·, καὶ συνεκταπεινοῦν, φοβούμενον ἀκοῦσαι τὸ σκληρὸς γε γε] τε R καὶ ἀπηνής. τῷ μὲν γὰρ Αἰγυπτίῳ Βοκχόριδι φύσει χαλεπῷ γενομένῳ τὴν ἀσπίδα λέγουσιν ὑπὸ τῆς Ἴσιδος ἐπιπεμφθεῖσαν καὶ τῇ κεφαλῇ περιελιχθεῖσαν ἄνωθεν ἐπισκιάζειν, ἵνα κρίνῃ δικαίως ἡ δέ γε δυσωπία τοῖς ἀτόνοις καὶ ἀνάνδροις ἐπικειμένη καὶ πρὸς μηδὲν ἀνανεῦσαι μηδʼ ἀντειπεῖν ἰσχύουσα, καὶ δικάζοντας ἀποτρέπει τοῦ δικαίου καὶ συμβουλεύοντας ἐπιστομίζει καὶ λέγειν πολλὰ καὶ πράττειν ἀναγκάζει τῶν ἀβουλήτων ὁ δʼ ἀγνωμονέστατος ἀεὶ τοῦ τοιούτου δεσπότης ἐστὶ καὶ κρατεῖ, τῷ μὴ αἰδεῖσθαι τὸ αἰδούμενον ἐκβιαζόμενος. ὅθεν ὥσπερ χωρίον ὕπτιον καὶ μαλακὸν ἡ δυσωπία μηδεμίαν ἔντευξιν ἐξῶσαι μηδʼ ἀποστρέψαι δυναμένη τοῖς αἰσχίστοις βάσιμός ἐστι πάθεσι καὶ πράγμασι· κακὴ μὲν γὰρ αὕτη παιδικῆς φρουρὸς ἡλικίας, ὡς ἔλεγε Βροῦτος οὐ δοκεῖν αὐτῷ καλῶς τὴν ὥραν διατεθεῖσθαι τὸν πρὸς μηδὲν ἀρνούμενον κακὴ δὲ θαλάμου καὶ γυναικωνίτιδος ἐπίτροπος, ὥς φησιν ἡ παρὰ τῷ Σοφοκλεῖ Σοφοκλεῖ] Nauck. p. 312 μετανοοῦσα πρὸς τὸν μοιχὸν ἔπεισας, ἐξέθωψας. ὥστʼ· ἡ δυσωπία προδιαφθείρουσα προδιαφθείρασα (malim προδιαφθείρουσα) τοῦ ἀκολάστου Madvigius τὸ ἀκόλαστον ἀνώχυρα πάντα καὶ ἄκλειστα καὶ κατάντη προδίδωσι τοῖς ἐπιτιθεμένοις. καὶ διδόντες μὲν αἱροῦσι τὰς βδελυρωτάτας; τῶν φύσεων, τῷ δὲ δὲ Emperius: δὴ πείθειν καὶ δυσωπεῖν πολλάκις κατεργάζονται καὶ τὰς ἐπιεικεῖς. ἐῶ δὲ τὰς εἰς τὰ χρήματα βλάβας ὑπὸ τοῦ δυσωπεῖσθαι, δανειζόντων οἷς ἀπιστοῦσιν ἐγγυωμένων οἷς οὐκ ἐθέλουσιν, ἐπαινούντων μὲν τὸ ἐγγύα πάρα δʼ ἄτα χρῆσθαι δʼ αὐτῷ παρὰ παρὰ R: περὶ τὰ πράγματα μὴ δυναμένων.

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ὅσους δʼ ἀνῄρηκε τοῦτο τὸ πάθος, οὐκ ἄν τις ἐξαριθμήσαιτο ῥᾳδίως. καὶ γὰρ ὁ Κρέων πρὸς τὴν Μήδειαν εἰπὼν κρεῖσσον δὲ μοι νῦν πρὸς σʼ ἀπέχθεσθαι, γύναι, Eur. Med. 290 ἢ μαλθακισθένθʼ ὕστερον μέγα στένειν ἄλλοις ἐγνωμολόγησεν, αὐτὸς δὲ τῆς δυσωπίας ἥττων γενόμενος καὶ μίαν ἡμέραν αἰτουμένῃ δοὺς ἀπώλεσε τὸν οἶκον. ἔνιοι δὲ καὶ σφαγὰς ὑφορώμενοι καὶ φαρμακείας, διετράπησαν. οὕτω παραπώλετο Δίων, οὐκ ἀγνοήσας; ἐπιβουλεύοντα Κάλλιππον ἀλλʼ αἰσχυνθεὶς φυλάττεσθαι φίλον ὄντα καὶ ξένον. οὕτως Ἀντίπατρος ὁ Κασάνδρου Δημήτριον καλέσας ἐπὶ δεῖπνον εἶτα κληθεὶς τῇ ὑστεραίᾳ πρὸς αὐτὸν ᾐδέσθη πεπιστευμένος ἀπιστεῖν, καὶ πορευθεὶς ἐσφάγη μετὰ τὸ δεῖπνον. Ἡρακλέα δὲ τὸν Ἀλεξάνδρῳ γενόμενον ἐκ Βαρσίνης ὡμολόγησε μὲν Κασάνδρῳ Πολυσπέρχων ἀναιρήσειν ἐπὶ ταλάντοις ἑκατὸν εἶτʼ ἐπὶ δεῖπνον ἐκάλει· τοῦ δὲ μειρακίου τὴν κλῆσιν ὑφορωμένου καὶ δεδοικότος ἄλλως δὲ προφασιζομένου μαλακώτερον ἔχειν, ἐλθὼν ὁ Πολυσπέρχων πρῶτον πρῶτον] πρὸς αὐτὸν Stegmannus εἶπεν ὦ παῖ, μιμοῦ τοῦ πατρὸς τὸ εὔκολον καὶ φιλέταιρον, εἰ μὴ νὴ Δία δέδοικας ἡμᾶς ὡς ἐπιβουλεύοντας. αἰδεσθεὶς; οὖν ἠκολούθησεν ὁ νεανίσκος, οἱ δὲ δειπνίσαντες αὐτὸν ἐστραγγάλισαν. οὐ γελοῖον οὖν, ὥς φασί τινες, οὐδʼ ἀβέλτερον ἀλλὰ σοφὸν τὸ τοῦ Ἡσιόδου Ἡσιόδου] OD 342 τὸν φιλέοντʼ ἐπὶ δαῖτα καλεῖν τὸν δʼ ἐχθρὸν ἐᾶσαι. μὴ δυσωποῦ τὸν μισοῦντα μηδʼ ὑπαίκαλλε ὑπαίκαλλε *: ὑπέκβαλε πιστεύειν δοκοῦντα· κληθήσῃ γὰρ καλέσας καὶ δειπνήσεις, ἂν δειπνίσῃς, ὥσπερ βαφὴν τὴν φυλάττουσαν ἀπιστίαν μαλαχθεῖσαν αἰσχύνῃ προέμενος.

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ὡς οὖν πολλῶν κακῶν αἴτιον τὸ νόσημα τοῦτʼ ὂν πειρατέον ἀποβιάζεσθαι τῇ ἀσκήσει, πρῶτον ἀρξαμένους ὥσπερ οἱ τἄλλα μελετῶντες ἀπὸ τῶν μικρῶν καὶ μὴ σφόδρα δυσαντιβλέπτων· οἷον ἐν δείπνῳ προπίνει τις ἅδην ἔχοντι· μὴ δυσωπηθῇς μηδὲ προσβιάσῃ σαυτόν, ἀλλὰ κατάθου τὸ ποτήριον. αὖθις ἕτερος παρακαλεῖ κυβεύειν παρὰ πότον· μὴ δυσωπηθῇς· μηδὲ δείσῃς σκωπτόμενος· ἀλλʼ ὥσπερ Ξενοφάνης, Λάσου τοῦ Ἑρμιονέως μὴ βουλόμενον αὐτῷ συγκυβεύειν δειλὸν ἀποκαλοῦντος, ὡμολόγει καὶ πάνυ δειλὸς εἶναι πρὸς τὰ αἰσχρὰ καὶ ἄτολμος. πάλιν ἀδολέσχῳ συνήντηκας ἐπιλαμβανομένῳ· καὶ περιπλεκομένῳ· μὴ δυσωπηθῇς ἀλλὰ διακόψας ἐπείγου καὶ πέραινε τὸ προκείμενον. αἱ γὰρ τοιαῦται φυγαὶ καὶ διακρούσεις, ἐν ἐλαφραῖς μέμψεσι τὴν μελέτην ἔχουσαι τοῦ ἀδυσωπήτου, προεθίζουσιν ἡμᾶς ἐπὶ τὰ μείζονα. καὶ τὸ τοῦ Δημοσθένους ἐνταῦθα καλῶς ἔχει διαμνημονεύειν · τῶν γὰρ Ἀθηναίων ὡρμημένων Ἁρπάλῳ βοηθεῖν καὶ κορυσσομένων ἐπὶ τὸν Ἀλέξανδρον, ἐξαίφνης ἐπεφάνη Φιλόξενος ὁ τῶν ἐπὶ θαλάττῃ πραγμάτων Ἀλεξάνδρου στρατηγός. ἐκπλαγέντος δὲ τοῦ δήμου καὶ σιωπῶντος διὰ τὸν φόβον, ὁ Δημοσθένης τί ποιήσουσιν ἔφη τὸν ἥλιον ἰδόντες οἱ μὴ δυνάμενοι πρὸς τὸν λύχνον ἀντιβλέπειν; τί γὰρ ποιήσεις ἐν πράγμασι μεγάλοις, βασιλέως ἐντυγχάνοντος ἢ δήμου δυσωποῦντος, εἰ ποτήριον ἀπώσασθαι μὴ δύνασαι προπίνοντος συνήθους μηδʼ ἀδολέσχου λαβὴν διαφυγεῖν, ἀλλὰ παρέχεις ἐμπεριπατεῖν φλυάρῳ σαυτόν, οὐκ εὐτονῶν εἰπεῖν ὄψομαί σʼ αὖθις, νῦν δʼ οὐ σχολάζω;

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καὶ μὴν οὐδʼ ἡ πρὸς τοὺς ἐπαίνους τοῦ ἀδυσωπήτου μελέτη καὶ ἄσκησις ἐν μικροῖς καὶ ἐλαφροῖς ἄχρηστός ἐστιν. οἷον ἐν συμποσίῳ φίλου κιθαρῳδὸς ᾄδει κακῶς ἢ πολλοῦ κωμῳδὸς ἐωνημένος ἐπιτρίβει Μένανδρον, οἱ δὲ πολλοὶ κροτοῦσι καὶ θαυμάζουσιν· · οὐδὲν οἶμαι χαλεπὸν οὐδὲ δύσκολον ἀκούειν σιωπῇ καὶ μὴ παρὰ τὸ φαινόμενον ἀνελευθέρως ἐπαινεῖν. ἐὰν γὰρ ἐν τούτοις μὴ κρατῇς σαυτοῦ, τί ποιήσεις φίλου ποίημα φαῦλον ἀναγιγνώσκοντος ἢ λόγον ἐπιδεικνυμένου γεγραμμένον ἀβελτέρως καὶ γελοίως; ἐπαινέσεις δηλονότι καὶ συνεπιθορυβήσεις τοῖς κολακεύουσι. πῶς οὖν ἐν πράγμασιν ἁμαρτάνοντος ἐπιλήψῃ; πῶς δὲ περὶ ἀρχὴν ἢ γάμον ἢ πολιτείαν ἀγνωμονοῦντα νουθετήσεις; ἐγὼ μὲν γὰρ οὐδὲ τὸ τοῦ Περικλέους ἀποδέχομαι, πρὸς τὸν ἀξιοῦντα μαρτυρίαν ψευδῆ μαρτυρῆσαι φίλον, προσῆν καὶ ὅρκος, εἰπόντος μέχρι τοῦ βωμοῦ φίλος εἰμί· λίαν γὰρ ἐγγὺς ἦλθεν. ὁ δὲ πόρρωθεν ἑαυτὸν ἐθίσας μήτε λέγοντος ἐπαινεῖν παρὰ γνώμην μήτε ᾅδοντος κροτεῖν μήτε σκώπτοντος ἀφυῶς ἐπιγελᾶν, οὐκ ἐάσει μέχρι τούτου προελθεῖν οὐδʼ εἰπεῖν πρὸς τὸν ἐν ἐκείνοις ἀδυσώπητον ὄμοσον ὑπὲρ ἐμοῦ καὶ τὰ ψευδῆ μαρτύρησον καὶ ἀπόφηναι παρὰ τὸ δίκαιον.

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οὕτω δὲ δεῖ καὶ πρὸς τοὺς αἰτοῦντας ἀργύριον ἀνταίρειν, προεθιζόμενον ἐν τοῖς μήτε μεγάλοις μήτε δυσπαραιτήτοις. Ἀρχέλαος μὲν γὰρ ὁ τῶν Μακεδόνων βασιλεὺς παρὰ δεῖπνον αἰτηθεὶς ἔκπωμα χρυσοῦν ὑπʼ ἀνθρώπου μηδὲν ἡγουμένου καλὸν ἢ τὸ λαμβάνειν, ἐκέλευσεν Εὐριπίδῃ τὸν παῖδα δοῦναι, καὶ πρὸς τὸν ἄνθρωπον ἐκεῖνον ἀποβλέψας σὺ μὲν εἶπεν αἰτεῖν ἐπιτήδειος εἶ καὶ μὴ λαμβάνων, λαμβάνων *: λαμβάνειν οὗτος δὲ λαμβάνειν καὶ μὴ αἰτῶν ἄριστα τοῦ διδόναι καὶ χαρίζεσθαι κύριον ποιῶν τὸ κρῖνον ἀλλὰ μὴ τὸ δυσωπούμενον. ἡμεῖς δὲ πολλάκις ἀνθρώπους ἐπιεικεῖς καὶ οἰκείους καὶ δεομένους περιορῶντες ἑτέροις αἰτοῦσιν ἐνδελεχῶς καὶ ἰταμῶς ἐδώκαμεν, οὐ δοῦναι θελήσαντες ἀλλʼ ἀρνήσασθαι μὴ δυνηθέντες. ὥσπερ Ἀντίγονος ὁ γέρων ὑπὸ Βίαντος ἐνοχληθεὶς πολλάκις δότʼ εἶπε Βίαντι Βίαντος - Βίαντι] Βίωνος - Βίωνι Casaubonus τάλαντον καὶ ἀνάγκῃ· καίτοι μάλιστα τῶν βασιλέων ἐμμελὴς ἦν καὶ πιθανὸς ἀποτρίβεσθαι τὰ τοιαῦτα. κυνικοῦ γάρ ποτε δραχμὴν αἰτήσαντος αὐτόν ἀλλʼ οὐ βασιλικόν ἔφη τὸ δόμα· τοῦ δʼ ὑποτυχόντος δὸς οὖν μοι τάλαντον ἀπήντησεν ἀλλʼ οὐ κυνικὸν τὸ λῆμμα Διογένης μὲν οὖν τοὺς ἀνδριάντας ᾔτει περιιὼν ἐν Κεραμεικῷ καὶ πρὸς τοὺς θαυμάζοντας ἔλεγεν ἀποτυγχάνειν μελετᾶν ἡμῖν δὲ πρῶτον ἐμμελετητέον ἐστὶ τοῖς φαύλοις καὶ γυμναστέον περὶ τὰ μικρά, πρὸς τὸ ἀρνεῖσθαι πρὸς τὸ ἀρνεῖσθαι περὶ τὰ μικρὰ legisse vid. Amyotus τοῖς τοῖς] τοῖς ἃ Madvigius αἰτοῦσιν οὐ προσηκόντως οὐ προσηκόντως δὲ an καὶ οῡ προσηκόντως? Sed fortasse verba ληψομένοις - ἔχωμεν omittenda sunt cum optimo codice D ληψομένοις· ὡς ἂν μείζοσιν ἀποτεύξεσιν ἐπικουρεῖν ἔχωμεν. οὐδεὶς γάρ ὡς ὁ Δημοσθένης Δημοσθένης] 3, 19 φησὶν εἰς ἃ μὴ δεῖ καταναλώσας τὰ παρόντα τῶν μὴ παρόντων εὐπορήσει πρὸς ἃ δεῖ. γίγνεται δʼ ἡμῖν πολλαπλάσιον τὸ αἰσχρόν, ὅταν ἐλλίπωμεν πρὸς τὰ καλά, πλεονάσαντες τοῖς περιττοῖς.

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ἐπεὶ δʼ οὐ χρημάτων μόνον ἡ δυσωπία κακὴ καὶ ἀγνώμων οἰκονόμος ἐστίν, ἀλλὰ καὶ περὶ τὰ μείζονα παραιρεῖται τὸ συμφέρον τοῦ λογισμοῦ· τοῦ λογισμοῦ] τὸν λογισμόν R καὶ γὰρ ἰατρὸν νοσοῦντες οὐ παρακαλοῦμεν τὸν ἔμπειρον αἰσχυνόμενοι τὸν συνήθη, καὶ παισὶ διδασκάλους ἀντὶ τῶν χρηστῶν τοὺς παρακαλοῦντας αἱρούμεθα, καὶ δίκην ἔχοντες πολλάκις οὐκ ἐῶμεν εἰπεῖν τὸν ὠφέλιμον καὶ ἀγοραῖον, ἀλλʼ οἰκείου τινὸς ἢ συγγενοῦς υἱῷ χαριζόμενοι παρεδώκαμεν ἐμπανηγυρίσαι· τέλος δὲ πολλοὺς ἔστιν ἰδεῖν καὶ τῶν φιλοσοφεῖν λεγομένων, Ἐπικουρείους καὶ Στωικοὺς ὄντας, οὐχ ἑλομένους οὐδὲ κρίναντας ἀλλὰ προσθεμένους δυσωποῦσιν οἰκείοις καὶ φίλοις· φέρε δὴ καὶ πρὸς ταῦτα πόρρωθεν ἐν τοῖς ἐπιτυχοῦσι καὶ μικροῖς γυμνάζωμεν ἑαυτούς, ἐθίζοντες μήτε κουρεῖ μήτε γναφεῖ κατὰ δυσωπίαν χρῆσθαι μηδὲ μηδὲ *: μήτε καταλύειν· ἐν φαύλῳ πανδοκείῳ, βελτίονος παρόντος, ὅτι πολλάκις ὁ πανδοκεὺς ἠσπάσαθʼ ἡμᾶς· ἀλλʼ ἔθους ἕνεκα, κἂν ᾖ παρὰ μικρόν, αἱρεῖσθαι τὸ βέλτιον· ὥσπερ οἱ Πυθαγορικοὶ παρεφύλαττον ἀεὶ μηδέποτε τῷ δεξιῷ μηρῷ τὸν εὐώνυμον ἐπιτιθέναι, μηδὲ τὸν ἄρτιον ἀντὶ τοῦ περιττοῦ λαβεῖν, τῶν ἄλλων ἐπʼ ἴσης ἐχόντων. ἐθιστέον δέ, καὶ θυσίαν ποιούμενον ἢ γάμον ἤ τινα ἄλλην τοιαύτην ὑποδοχὴν μὴ τὸν ἀσπασάμενον καλεῖν ἢ προσδραμόντα μᾶλλον ἢ τὸν εὔνουν καὶ χρηστόν· ὁ γὰρ οὕτως ἐθισθεὶς καὶ ἀσκήσας δυσάλωτος ἔσται, μᾶλλον δʼ ὅλως ἀνεπιχείρητος ἐν τοῖς μείζοσι.

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περὶ μὲν οὖν ἀσκήσεως ἱκανὰ καὶ ταῦτα· τῶν δὲ χρησίμων ἐπιλογισμῶν πρῶτός ἐστιν ὁ διδάσκων καὶ ὑπομιμνήσκων, ὅτι πᾶσι μὲν τοῖς πάθεσιν ἀκολουθεῖ καὶ τοῖς νοσήμασιν ἃ φεύγειν διʼ αὐτῶν δοκοῦμεν, ἀδοξίαι φιλοδοξίαις καὶ λῦπαι φιληδονίαις καὶ πόνοι μαλακίαις καὶ φιλονικίαις φιλονικίαις *: φιλονεικίαις ἧτται καὶ καταδίκαι· τῇ δὲ δυσωπίᾳ συμβέβηκεν ἀτεχνῶς φευγούσῃ καπνὸν ἀδοξίας ἀδοξίας] del. Stegmannus εἰς πῦρ ἐμβάλλειν ἑαυτήν. αἰσχυνόμενοι γὰρ ἀντιλέγειν τοῖς ἀγνωμόνως δυσωποῦσιν ὕστερον δυσωποῦνται τοὺς δικαίως ἐγκαλοῦντας, καὶ δεδιότες μέμψιν ἐλαφρὰν πολλάκις αἰσχύνην ὁμολογουμένην ὑπομένουσι. καὶ γὰρ αἰτοῦντος ἀργύριον φίλου δυσωπηθέντες ἀντειπεῖν οὐκ ἔχοντες, ἀσχημονοῦσι μετʼ ὀλίγον ἐξελεγχόμενοι καὶ βοηθήσειν ὁμολογήσαντες ἐνίοις δίκην ἔχουσιν, εἶτα τοὺς ἑτέρους διατραπέντες ἀποκρύπτονται καὶ δραπετεύουσι. πολλοὺς δὲ καὶ περὶ γάμου θυγατρὸς θυγατρὸς *: καὶ θυγατρὸς ἢ ἀδελφῆς εἰς ὁμολογίαν ἀλυσιτελῆ κατακλείσασα δυσωπία ψεύδεσθαι πάλιν ἀναγκάζει μετατιθεμένους.

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ὁ μὲν γὰρ εἰπών, ὅτι πάντες οἱ τὴν Ἀσίαν κατοικοῦντες ἑνὶ δουλεύουσιν ἀνθρώπῳ διὰ τὸ μὴ δύνασθαι μίαν εἰπεῖν τὴν οὐ συλλαβήν, οὐκ ἐσπούδασεν ἀλλʼ ἔσκωψε· τοῖς δὲ δυσωπουμένοις, κἂν μηδὲν εἴπωσιν, ἔξεστιν ὀφρῦν ἐπάρασι μόνον ἢ κάτω κύψασι πολλὰς ἀβουλήτους καὶ ἀτόπους ὑπουργίας διαφυγεῖν. τὴν γὰρ σιωπὴν ὁ μὲν Εὐριπίδης Εὐριπίδης] Nauck. p. 675 φησὶ τοῖς σοφοῖς ἀπόκρισιν εἶναι· κινδυνεύομεν δὲ μᾶλλον αὐτῆς δεῖσθαι πρὸς τοὺς ἀγνώμονας· ἐπεὶ τοὺς . χαρίεντας ἔστι καὶ παρηγορῆσαι· καὶ πρόχειρά γε δεῖ καὶ συχνὰ τῶν ἐπιφανῶν καὶ ἀγαθῶν ἀνδρῶν ἔχειν ἀποφθέγματα καὶ μνημονεύειν πρὸς τοὺς δυσωποῦντας· οἷον τὸ Φωκίωνος πρὸς Ἀντίπατρον οὐ δύνασαί μοι καὶ φίλῳ χρῆσθαι καὶ κόλακι καὶ πρὸς τοὺς Ἀθηναίους ἐπιδοῦναι κελεύοντας αὐτὸν ἐν ἑορτῇ καὶ κροτοῦντας αἰσχύνομαι εἶπεν ὑμῖν μὲν ἐπιδιδοὺς τούτῳ δὲ μὴ ἀποδιδούς Καλλικλέα δείξας τὸν δανειστήν· πενίαν γὰρ οὐχ ὁμολογεῖν αἰσχρὸν ὡς Θουκυδίδης Θουκυδίδης] 2, 40 φησὶν ἀλλʼ ἔργῳ μὴ διαφεύγειν αἴσχιον ὁ δʼ ἀβελτερίᾳ καὶ μαλακίᾳ πρὸς τὸν αἰτοῦντα δυσωπούμενος εἰπεῖν οὐκ ἔστʼ ἐν ἄντροις λευκός, ὦ ξένʼ, ἄργυρος· Nauck. p. 913. Kock. 3 p. 613 εἶθʼ ὥσπερ ἐνέχυρον προέμενος; τὴν ἐπαγγελίαν, αἰδοῦς ἀχαλκεύτοισιν ἔζευκται πέδαις.Nauck. p. 549 ὁ δὲ Περσαῖος ἀργύριόν τινι τῶν γνωρίμων δανείζων διʼ ἀγορᾶς καὶ τραπέζης ἐποιεῖτο τὸ συμβόλαιον μεμνημένος δηλονότι τοῦ Ἡσιόδου Ἡσιόδου] OD 371 λέγοντος; καί τε κασιγνήτῳ γελάσας ἐπὶ μάρτυρα θέσθαι. θαυμάσαντος δʼ ἐκείνου καὶ εἰπόντος οὕτως, ὦ Περσαῖε, νομικῶς; ναί εἶπεν ἵνα φιλικῶς ἀπολάβω καὶ μὴ νομικῶς ἀπαιτήσω πολλοὶ γὰρ ἐν ἀρχῇ διὰ δυσωπίαν προέμενοι τὸ πιστόν, ὕστερον ἐχρήσαντο τοῖς νομίμοις μετʼ ἔχθρας.

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πάλιν ὁ Πλάτων Πλάτων] Epist. 13, 360d Ἑλίκωνι τῷ Κυζικηνῷ διδοὺς πρὸς Διονύσιον ἐπιστολὴν ἐπῄνεσεν αὐτὸν ὡς ἐπιεικῆ καὶ μέτριον, εἶτα προσέγραψε τῇ ἐπιστολῇ τελευτώσῃ γράφω δέ σοι ταῦτα περὶ ἀνθρώπου, ζῴου φύσει εὐμεταβόλου Ξενοκράτης δὲ καίπερ αὐστηρὸς ὢν τὸν τρόπον ὅμως ὑπὸ δυσωπίας ἐκάμφθη, καὶ συνέστησε Πολυσπέρχοντι διʼ ἐπιστολῆς ἄνθρωπον οὐ χρηστόν, ὡς τὸ ἔργον ἔδειξε· δεξιωσαμένου δʼ αὐτὸν τοῦ Μακεδόνος καὶ πυθομένου μή τινος ἔχοι χρείαν, ᾔτησε τάλαντον· ὁ δʼ ἐκείνῳ μὲν ἔδωκε Ξενοκράτει δʼ ἔγραψε, παραινῶν ἐπιμελέστερον τὸ λοιπὸν ἐξετάζειν οὓς συνίστησιν. ὁ μὲν οὖν Ξενοκράτης ἠγνόησεν, ἡμεῖς δὲ καὶ πάνυ πολλάκις ἐπιστάμενοι τοὺς πονηροὺς καὶ γράμματα καὶ χρήματα προϊέμεθα, βλάπτοντες ἑαυτούς, οὐ μεθʼ ἡδονῆς ὥσπερ οἱ ταῖς ἑταίραις χαριζόμενοι καὶ τοῖς κόλαξιν, ἀλλὰ δυσχεραίνοντες καὶ βαρυνόμενοι τὴν ἀναίδειαν ἀνατρέπουσαν ἡμῶν καὶ καταβιαζομένην τὸν λογισμόν. εἰ γὰρ πρὸς ἄλλο τι καὶ πρὸς τοὺς δυσωποῦντας ἔξεστιν εἰπεῖν τὸ μανθάνω μὲν οἷα δρᾶν μέλλω κακά Eur. Med. 1078 τὰ ψευδῆ μαρτυρῶν ἢ τὰ μὴ δίκαια κρίνων ἢ τὰ μὴ συμφέροντα χειροτονῶν ἢ δανειζόμενος ὑπὲρ τοῦ μὴ ἀποδώσοντος.

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διὸ τῶν παθῶν μάλιστα τῷ δυσωπεῖσθαι τὸ μετανοεῖν οὐχ ὕστερον, ἀλλʼ εὐθὺς ἐν οἷς πράττει πάρεστι· καὶ γὰρ διδόντες ἀχθόμεθα καὶ μαρτυροῦντες αἰσχυνόμεθα καὶ συνηγοροῦντες συνηγοροῦντες W: συνεργοῦντες ἀδοξοῦμεν καὶ μὴ παρέχοντες ἐλεγχόμεθα. πολλὰ γὰρ ὑπʼ ἀσθενείας τοῦ ἀντιλέγειν καὶ τῶν ἀδυνάτων ἡμῖν ὑπισχνούμεθα τοῖς λιπαροῦσιν λιπαροῦσν M: ἀεὶ παροῦσιν ὡς συστάσεις ἐν αὐλαῖς καὶ πρὸς ἡγεμόνας ἐντεύξεις, μὴ βουλόμενοι μηδʼ εὐτονοῦντες εἰπεῖν οὐκ οἶδεν ἡμᾶς ὁ βασιλεύς, ἀλλʼ ἑτέρους ὅρα ὅρα Madvigius: ὁρᾷ μᾶλλον,cf. Kock. 3 p. 447 ὡς Λύσανδρος Ἀγησιλάῳ προσκεκρουκὼς ἀξιούμενος δὲ μέγιστον δύνασθαι παρʼ αὐτῷ διὰ τὴν δόξαν, οὐκ ᾐσχύνετο παραιτεῖσθαι τοὺς ἐντυγχάνοντας, ἀπιέναι πρὸς ἑτέρους κελεύων καὶ πειρᾶσθαι τῶν μᾶλλον αὐτοῦ παρὰ τῷ βασιλεῖ δυναμένων. οὐ γὰρ αἰσχρὸν τὸ μὴ πάντα δύνασθαι· τὸ δὲ μὴ δυναμένους ἢ μὴ πεφυκότας ἀναδέχεσθαι τὰ τοιαῦτα καὶ παραβιάζεσθαι, πρὸς τῷ αἰσχρῷ καὶ λυπηρότατόν ἐστιν.

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ἀπʼ ἄλλης δʼ ἀρχῆς· τὰ μὲν μέτρια καὶ πρέποντα δεῖ προθύμως ὑπουργεῖν τοῖς ἀξιοῦσι, μὴ δυσωπουμένους ἀλλʼ ἑκόντας· ἑκόντας M: εἰκοντας ἐν δὲ τοῖς βλαβεροῖς καὶ ἀτόποις τὸ τοῦ Ζήνωνος ἀεὶ πρόχειρον ἔχειν, ὃς ἀπαντήσας τινὶ νεανίσκῳ τῶν συνήθων παρὰ τὸ τεῖχος ἡσυχῆ βαδίζοντι, καὶ πυθόμενος ὅτι φεύγει φίλον ἀξιοῦντα μαρτυρεῖν αὐτῷ τὰ ψευδῆ τί λέγεις φησὶν ἀβέλτερε; σὲ μὲν ἐκεῖνος ἀγνωμονῶν καὶ ἀδικῶν οὐ δέδιεν οὐδʼ αἰσχύνεται, σὺ δʼ ἐκεῖνον ὑπὲρ τῶν δικαίων οὐ θαρρεῖς ὑποστῆναι; ὁ μὲν γὰρ εἰπὼν ποτὶ πονηρὸν οὐκ ἄχρηστον ὅπλον ἁ πονηρία Lorenz. p. 302 κακῶς ἐθίζει μιμούμενον ἀμύνεσθαι τὴν κακίαν· τὸ δὲ τοὺς ἀναιδῶς καὶ ἀδυσωπήτως ἐνοχλοῦντας ἀποτρίβεσθαι τῷ ἀδυσωπήτῳ καὶ μὴ χαρίζεσθαι τὰ αἰσχρὰ τοῖς ἀναισχύντοις αἰσχυνόμενον, ὀρθῶς καὶ δικαίως γιγνόμενόν ἐστιν ὑπὸ τῶν νοῦν ἐχόντων.

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ἔτι τοίνυν τῶν δυσωπούντων τοῖς μὲν ἀδόξοις καὶ ταπεινοῖς καὶ μηδενὸς ἀξίοις οὐ μέγʼ ἔργον ἀντισχεῖν, ἀλλὰ καὶ μετὰ γέλωτος ἔνιοι καὶ σκώμματος ἐκκλίνουσι τοὺς τοιούτους ὡς Θεόκριτος, δυεῖν παρʼ αὐτοῦ ἐν βαλανείῳ στλεγγίδα κιχραμένων, τοῦ μὲν ξένου τοῦ δὲ γνωρίμου κλέπτου, μετὰ παιδιᾶς ἀμφοτέρους διεκρούσατʼ εἰπών σὲ μὲν οὐκ οἶδα σὲ δʼ οἶδα Λυσιμάχη δʼ Ἀθήνησιν, ἡ τῆς Πολιάδος; ἱέρεια, τῶν τὰ ἱερὰ προσαγαγόντων ὀρεωκόμων ἐγχέαι κελευόντων, ἀλλʼ ὀκνῶ εἶπε μὴ καὶ τοῦτο πάτριον γένηται καὶ Ἀντίγονος πρός τινα νεανίσκον, γεγονότα μὲν ἐκ λοχαγοῦ χαρίεντος αὐτὸν δʼ ἄτολμον ὄντα καὶ μαλακὸν ἀξιοῦντα δὲ προαχθῆναι, παρʼ ἐμοί φησὶν ὦ μειράκιον, ἀνδραγαθίας εἰσὶν οὐ πατραγαθίας τιμαί.

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καὶ μὴν ἐάνπερ ὁ δυσωπῶν ἔνδοξος καὶ δυνατὸς ʽ οἳ δὴ μάλιστα δυσπαραίτητοι καὶ δυσαπότριπτοι δυσαπότριπτοι R: δυσαπότρεπτοι περὶ τὰς κρίσεις καὶ τὰς χειροτονίας ἐντυγχάνοντὲς εἰσιν̓, ὃ μὲν ἔπραξεν ὁ Κάτων νέος ὢν ἔτι πρὸς Κάτλον, οὐκ ἄν τινι φανείη ῥᾴδιον ἴσως οὐδʼ ἀναγκαῖον. ὁ γὰρ Κάτλος ἦν μὲν ἐν ἀξιώματι τῶν Ῥωμαίων μεγίστῳ καὶ τότε τὴν τιμητικὴν ἀρχὴν εἶχεν ἀνέβη δὲ πρὸς τὸν Κάτωνα τεταγμένον ἐπὶ τοῦ δημοσίου ταμιείου παραιτησόμενός τινα τῶν ἐζημιωμένων ὑπʼ αὐτοῦ, καὶ λιπαρὴς ἐγίγνετο ταῖς δεήσεσι προσβιαζόμενος· ἄχρι οὗ δυσανασχετήσας ἐκεῖνος αἰσχρόν ἐστιν ἔφη Κάτλε, σὲ τὸν τιμητὴν ἀπαλλαγῆναι μὴ βουλόμενον ἐντεῦθεν ὑπὸ τῶν ἐμῶν ὑπηρετῶν ἕλκεσθαι· καὶ ὁ Κάτλος αἰσχυνθείς, πρὸς ὀργὴν ἀπῆλθε. σκόπει δὲ μὴ τὸ τοῦ Ἀγησιλάου καὶ τὸ τοῦ Θεμιστοκλέους ἐπιεικέστερόν ἐστι, καὶ μετριώτερον. ὁ μὲν γὰρ Ἀγησίλαος ὑπὸ τοῦ πατρὸς κελευόμενος κρῖναί τινα δίκην παρὰ τὸν νόμον, ἀλλʼ ὑπὸ σοῦ· ἔφη πάτερ, πείθεσθαι τοῖς νόμοις ἐδιδασκόμην ἀπʼ ἀρχῆς· διὸ καὶ νῦν σοι πείθομαι μηδὲν ποιεῖν ποιῶν Matthaeus παράνομον ὁ δὲ Θεμιστοκλῆς πρὸς τὸν Σιμωνίδην ἀξιοῦντά τι τῶν μὴ δικαίων οὔτʼ ἂν σὺ ποιητὴς ἀγαθὸς εἴης ἔφη παρὰ μέλος· ᾄδων, οὔτʼ ἂν ἐγὼ χρηστὸς ἄρχων παρὰ νόμον κρίνων.

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καίτοι οὐ διὰ τὴν τοῦ ποδὸς πρὸς τὴν λύραν ἀμετρίαν, τοῦ ποδὸς - ἀμετρίαν] vid. p. 439 c ὡς Πλάτων ἔλεγε, καὶ πόλεις πόλεσι καὶ φίλοι φίλοις διαφερόμενοι τὰ κάκιστα δρῶσί τε καὶ πάσχουσιν ἀλλὰ διὰ τὴν περὶ τὰ νόμιμα καὶ δίκαια πλημμέλειαν. ἀλλʼ ὅμως ἔνιοι τὴν ἐν μέλεσι καὶ γράμμασι καὶ μέτροις ἀκρίβειαν αὐτοὶ φυλάττοντες ἑτέρους ἐν ἀρχαῖς καὶ κρίσεσι καὶ πράξεσιν ἀξιοῦσιν ὀλιγωρεῖν τοῦ καλῶς ἔχοντος. διὸ καὶ τούτῳ μάλιστα χρηστέον πρὸς αὐτούς. ἐντυγχάνει σοι δικάζοντι ῥήτωρ ἢ βουλεύοντι δημαγωγός· ὁμολόγησον, ἐὰν ἐκεῖνος σολοικίσῃ προοιμιαζόμενος ἢ βαρβαρίσῃ διηγούμενος· οὐ γὰρ ἐθελήσει διὰ τὸ φαινόμενον αἰσχρόν· ἐνίους γοῦν ὁρῶμεν οὐδὲ φωνήεντι συγκροῦσαι φωνῆεν ἐν τῷ λέγειν ὑπομένοντας. ἕτερον πάλιν δυσωποῦντα τῶν ἐπιφανῶν καὶ ἐνδόξων κέλευσον ὀρχούμενον διʼ ἀγορᾶς ἐξελθεῖν ἢ διαστρέψαντα τὸ πρόσωπον · ἐὰν δʼ ἀρνῆται, σός ἐστιν ὁ καιρὸς εἰπεῖν καὶ πυθέσθαι, τί αἴσχιόν ἐστι; τὸ σολοικίσαι καὶ διαστρέψαι τὸ πρόσωπον ἢ τὸ λῦσαι τὸν νόμον καὶ παραβῆναι τὸν ὅρκον καὶ πλέον νεῖμαι τῷ πονηρῷ τοῦ ἀγαθοῦ παρὰ τὸ δίκαιον. ἔτι τοίνυν, ὥσπερ Νικόστρατος ὁ Ἀργεῖος, Ἀρχιδάμου παρακαλοῦντος αὐτὸν ἐπὶ χρήμασι πολλοῖς καὶ γάμῳ γυναικὸς ἧς βούλεται Λακαίνης προδοῦναι Κρῶμνον, οὐκ ἔφη γεγονέναι τὸν Ἀρχίδαμον ἀφʼ Ἡρακλέους ἐκεῖνον μὲν γὰρ ἀποκτιννύναι περιιόντα τοὺς πονηρούς, τοῦτον δὲ τοὺς χρηστοὺς ποιεῖν πονηρούς· οὕτω καὶ ἡμῖν πρὸς ἄνθρωπον ἀξιοῦντα καλὸν κἀγαθὸν λέγεσθαι ῥητέον, ἂν βιάζηται καὶ δυσωπῇ, μὴ πρέποντα ποιεῖν μηδʼ ἄξια τῆς περὶ αὐτὸν εὐγενείας τε καὶ ἀρετῆς.

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ἐπὶ δὲ τῶν φαύλων ὁρᾶν χρὴ καὶ διανοεῖσθαι, τὸν φιλάργυρον εἰ δυσωπήσεις ἄνευ συμβολαίου δανεῖσαι τάλαντον ἢ τὸν φιλότιμον ἐκστῆναι τῆς προεδρίας, ἢ τὸν φίλαρχον τῆς παραγγελίας ἐπίδοξον ὄντα κρατήσειν. δεινὸν γὰρ ἂν ἀληθῶς φανείη τούτους μὲν ἐν νοσήμασι καὶ παθήμασιν ἀκάμπτους διαμένειν καὶ ἐχυροὺς καὶ δυσμεταθέτους, ἡμᾶς δὲ βουλομένους καὶ φάσκοντας εἶναι φιλοκάλους καὶ φιλοκάλους μὴ κρατεῖν ἑαυτῶν ἀλλʼ ἀνατρέπεσθαι καὶ προΐεσθαι τὴν ἀρετήν. καὶ γάρ, εἰ μὲν οἱ δυσωποῦντες ἐπὶ δόξῃ καὶ δυνάμει τοῦτο ποιοῦσιν ἄτοπόν ἐστι κοσμοῦντας ἑτέρους καὶ αὔξοντας ἀσχημονεῖν αὐτοὺς καὶ κακῶς ἀκούειν· ὥσπερ οἱ παραβραβεύοντες ἐν τοῖς ἀγῶσι καὶ χαριζόμενοι περὶ τὰς χειροτονίας, ἐξ οὐ προσηκόντων ἀρχεῖα καὶ στεφάνους ἄλλοις διδόντες διδόντες addidi cum R καὶ δόξαν, ἀφαιροῦνται τὸ ἔνδοξον αὑτῶν καὶ τὸ καλόν· εἰ δὲ χρημάτων ἕνεκα προσκείμενον ὁρῶμεν τὸν δυσωποῦντα, πῶς οὐ παρίσταται δεινὸν εἶναι τὸ τῆς ἰδίας δόξης καὶ ἀρετῆς ἀφειδεῖν, ἵνα τὸ τοῦ δεῖνος βαλλάντιον βαρύτερον γένηται; καίτοι παρίσταταί γε τοῖς πολλοῖς τὰ τοιαῦτα καὶ οὐ λανθάνουσιν ἑαυτοὺς ἐξαμαρτάνοντες· ὥσπερ οἱ τὰς μεγάλας κύλικας ἐκπιεῖν ἀναγκαζόμενοι, μόλις καὶ στένοντες καὶ τὰ πρόσωπα διαστρέφοντες ἐκτελοῦσι τὸ προσταττόμενον.

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ἀλλʼ ἔοικεν ἡ τῆς ψυχῆς ἀτονία σώματος κράσει καὶ πρὸς ἀλέαν κακῶς πεφυκυίᾳ καὶ πρὸς κρύος· ἐπαινούμενοί τε γὰρ ὑπὸ τῶν δυσωπούντων παντάπασι θρύπτονται καὶ χαλῶνται, πρός τε τὰς μέμψεις καὶ ὑφοράσεις τῶν ἀποτυγχανόντων ψοφοδεῶς καὶ δειλῶς ἔχουσι. δεῖ δʼ ἀντισχυρίζεσθαι πρὸς· ἀμφότερα, μήτε τοῖς δεδιττομένοις μήτε τοῖς κολακεύουσιν ἐνδιδόντας. ὁ μὲν οὖν Θουκυδίδης, Θουκυδίδης] 2, 64 ὡς ἀναγκαίως ἑπομένου τῷ δύνασθαι τοῦ φθονεῖσθαι, καλῶς φησὶ βουλεύεσθαι τὸν ἐπὶ· μεγίστοις λαμβάνοντα τὸ ἐπίφθονον· ἡμεῖς δὲ τὸν μὲν φθόνον διαφεύγειν οὐ οὐ] del. primus Erasmus, male χαλεπὸν ἡγούμενοι, τὸ· δὲ μέμψει μὴ περιπεσεῖν μηδὲ λυπηρόν τινι γενέσθαι τῶν χρωμένων ἀδύνατον παντάπασιν ὁρῶντες, ὀρθῶς βουλευσόμεθα τὰς τῶν ἀγνωμόνων ἀπεχθείας ἐκδεχόμενοι μᾶλλον ἢ τὰς τῶν δικαίως ἐγκαλούντων, ἐὰν ἐκείνοις μὴ δικαίως ὑπουργῶμεν. καὶ μὴν ἔπαινόν γε τὸν παρὰ τῶν δυσωπούντων κίβδηλον ὄντα παντάπασι δεῖ φυλάττεσθαι, καὶ μὴ πάθος πάσχειν ὑῶδες, ὑπὸ κνησμοῦ καὶ γαργαλισμοῦ παρέχοντα χρῆσθαι ῥᾷστα τῷ δεομένῳ καὶ καταβάλλειν ἑαυτὸν ὑποκατακλινόμενον. οὐδὲν γὰρ διαφέρουσι τῶν τὰ σκέλη τοῖς ὑποσπῶσι παρεχόντων οἱ τὰ ὦτα τοῖς κολακεύουσι παραδιδόντες, ἀλλʼ αἴσχιον ἀνατρέπονται καὶ πίπτουσιν, οἱ μὲν ἔχθρας καὶ κολάσεις ἀνιέντες ἀνθρώποις πονηροῖς, ἵνʼ ἐλεήμονες καὶ φιλάνθρωποι καὶ συμπαθεῖς κληθῶσιν οἱ δὲ τοὐναντίον ἀπεχθείας καὶ κατηγορίας οὐκ ἀναγκαίας οὐδʼ ἀκινδύνους ἀναδέξασθαι πεισθέντες ὑπὸ τῶν ἐπαινούντων ὡς μόνους ἄνδρας καὶ μόνους ἀκολακεύτους καὶ νὴ Δία στόματα καὶ φωνὰς προσαγορευόντων. διὸ καὶ Βίων ἀπείκαζε τοὺς τοιούτους ἀμφορεῦσιν, ἀπὸ τῶν ὤτων ῥᾳδίως μεταφερομένοις. ὥσπερ Ἀλεξῖνον ἱστοροῦσι τὸν σοφιστὴν πολλὰ φαῦλα λέγειν ἐν τῷ περιπάτῳ περὶ Στίλπωνος τοῦ Μεγαρέως· εἰπόντος δέ τινος τῶν παρόντων ἀλλὰ μὴν ἐκεῖνός σε πρῴην ἐπῄνει, νὴ Δία φάναι· βέλτιστος γὰρ ἀνδρῶν ἐστι καὶ γενναιότατος. ἀλλὰ Μενέδημος τοὐναντίον, ἀκούσας ὡς Ἀλεξῖνος αὐτὸν ἐπαινεῖ πολλάκις ἐγὼ δʼ εἶπεν ἀεὶ ψέγω Ἀλεξῖνον· ὥστε κακός ἐστιν ἄνθρωπος ἢ κακὸν ἐπαινῶν, ἢ ὑπὸ χρηστοῦ ψεγόμενος. οὕτως ἄτρεπτος ἦν καὶ ἀνάλωτος ὑπὸ τῶν τοιούτων καὶ κρατῶν ἐκείνης τῆς παραινέσεως, ἣν ὁ Ἀντισθένειος Ἡρακλῆς παρῄνει, τοῖς παισὶ διακελευόμενος μηδενὶ χάριν ἔχειν ἐπαινοῦντι αὐτούς· αὐτοὺς ἐπαινοῦντι Benselerus; deleverim αὐτούς τοῦτο δʼ ἦν οὐδὲν ἄλλο ἢ μὴ δυσωπεῖσθαι μηδʼ ἀντικολακεύειν τοὺς ἐπαινοῦντας. ἀρκεῖ γὰρ οἶμαι τὸ τοῦ Πινδάρου, Πινδάρου] σπινδάρου codex D, unde fort. Σπινθάρου πρὸς τὸν λέγοντα πανταχοῦ καὶ πρὸς πάντας ἐπαινεῖν αὐτὸν εἰπόντος κἀγώ σοι χάριν ἀποδίδωμι· ποιῶ γάρ σʼ ἀληθεύειν.

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ὃ τοίνυν πρὸς πάντα τὰ πάθη χρήσιμόν ἐστι, τούτου δεῖ μάλιστα τοῖς εὐδυσωπήτοις, ὅταν ἐκβιασθέντες ὑπὸ τοῦ, πάθους παρὰ γνώμην ἁμάρτωσι καὶ διατραπῶσιν, ἰσχυρῶς μνημονεύειν, καὶ τὰ σημεῖα τοῦ δηγμοῦ καὶ τῆς μεταμελείας θεμένους ἐν ἑαυτοῖς ἀναλαμβάνειν καὶ φυλάττειν ἐπὶ πλεῖστον χρόνον, ὡς γὰρ οἱ λίθῳ προσπταίσαντες ὁδοιπόροι ἢ περὶ ἄκραν ἀνατραπέντες κυβερνῆται, ἂν μνημονεύωσιν, οὐκ ἐκεῖνα μόνον ἀλλὰ καὶ τὰ προσόμοια φρίττοντες καὶ φυλαττόμενοι διατελοῦσιν οὕτως οἱ τὰ τῆς δυσωπίας αἰσχρὰ καὶ βλαβερὰ συνεχῶς τῷ μετανοοῦντι καὶ δακνομένῳ προβάλλοντες ἀντιλήψονται πάλιν ἑαυτῶν ἐν τοῖς ὁμοίοις καὶ οὐ προήσονται ῥᾳδίως ὑποφερομένους.

\ No newline at end of file diff --git a/data/tlg0007/tlg105/tlg0007.tlg105.perseus-eng1.tracking.json b/data/tlg0007/tlg105/tlg0007.tlg105.perseus-eng1.tracking.json deleted file mode 100644 index 2f9b26986..000000000 --- a/data/tlg0007/tlg105/tlg0007.tlg105.perseus-eng1.tracking.json +++ /dev/null @@ -1,14 +0,0 @@ -{ - "epidoc_compliant": false, - "fully_unicode": true, - "git_repo": "canonical-greekLit", - "has_cts_metadata": false, - "has_cts_refsDecl": false, - "id": "2008.01.0298", - "last_editor": "", - "note": "", - "src": "texts/Classics/Plutarch/opensource/plut.105_goodwin_eng.xml", - "status": "migrated", - "target": "canonical-greekLit/data/tlg0007/tlg105/tlg0007.tlg105.perseus-eng1.xml", - "valid_xml": false -} \ No newline at end of file diff --git a/data/tlg0007/tlg105/tlg0007.tlg105.perseus-eng1.xml b/data/tlg0007/tlg105/tlg0007.tlg105.perseus-eng1.xml deleted file mode 100644 index bf72217fe..000000000 --- a/data/tlg0007/tlg105/tlg0007.tlg105.perseus-eng1.xml +++ /dev/null @@ -1,226 +0,0 @@ - - - -%PersProse; -]> - - - - - De invidia et odio - Machine readable text - Plutarch - Goodwin&responsibility;&fund.NEH; - About 100Kb&Perseus.publish; - - - Plutarch - Plutarch's Morals. - - Translated from the Greek by several hands. Corrected and revised by - William W. Goodwin, PH. D. - - - Boston - Little, Brown, and Company - Cambridge - Press Of John Wilson and son - 1874 - - 2 - - - - - - - - - - - English - Greek - - - - - 2006 - - GRC - tagging - - - - - - - - Of envy and hatred. - - -

Envy and hatred are passions so like each other that - they are often taken for the same. And generally, vice has - (as it were) many hooks, whereby it gives unto those passions that hang thereto many opportunities to be twisted - and entangled with one another; for as differing diseases - of the body agree in many like causes and effects, so do the - disturbance of the mind. He who is in prosperity is - equally an occasion of grief to the envious and to the malicious man; therefore we look upon benevolence, which is - a willing our neighbor's good, as an opposite to both envy - and hatred, and fancy these two to be the same because - they have a contrary purpose to that of love. But their - resemblances make them not so much one as their unlikeness makes them distinct. Therefore we endeavor to describe - each of them apart, beginning at the original of either - passion.

- - -

Hatred proceeds from an opinion that the person we - hate is evil, if not generally so, at least in particular to us. - For they who think themselves injured are apt to hate the - author of their wrong; yea, even those who are reputed - injurious or malicious to others than ourselves we usually - nauseate and abhor. But envy has only one sort of object, - the felicity of others. Whence it becomes infinite, and, - like an evil or diseased eye, is offended with every thing - that is bright. On the other hand, hatred is always determined by the subject it adheres to.

- - - -

Secondly, hatred may be conceived even against brutes; - for there are some men who have an antipathy to cats or - beetles or toads or serpents. Germanicus could endure - neither the crowing nor the sight of a cock; and the Persian Magi were killers of mice, as creatures which they - both hated themselves and accounted odious to God. In - like manner also all the Arabians and Ethiopians abhor - them. But envy is purely a human passion, and directed - only against man.

- - -

Envy is not likely to be found among brutes, whose - fancies are not moved by the apprehensions of each other's - good or evil; neither can they be spirited with the notions - of glorious or dishonorable, by which envy is chiefly stirred - up. Yet they have mutual hatred; they kill each other, - and wage most incredible wars. The eagles and the - dragons fight, the crows and the owls, yea, the little titmouse and linnet; insomuch that it is said, the very blood - of these creatures, when slain, will by no means be mixed; - but though you would temper them together, they will - immediately separate again. The lion also vehemently - hates the cock, and the elephant the hog; but this probably proceeds from fear; for what they fear, the same are - they inclined to hate.

-

We see then herein a great difference betwixt envy and - hate, that the one is natural to brutes, but they are not at - all capable of the other.

- - -

Further, envy is always unjust; for none wrong by - being happy, and upon this sole account they are envied. - But hatred is often just; for there are some men so much - to be avoided and disliked, that we should judge those - worthy to be hated themselves who do not shun and detest - them. And of this it is no weak evidence, that many will - acknowledge they hate, but none will confess they envy; - and hatred of the evil is registered amongst laudable - things.

- -

Therefore, as some were commending Charillus, the - nephew of Lycurgus and king of Sparta, for his universally mild and gentle disposition,—How, answered his - colleague, can Charillus be a virtuous person, who is pleasing even to the vicious? So the poet too, when he had - variously and with an infinite curiosity described the deformities of Thersites's body, easily couched all the baseness - of his manners in a word,— - Most hateful to Achilles and Ulysses too; -

-

for to be an enemy to the good is the greatest extravagance - of vice.

-

Men will deny the envy; and when it is alleged, will - feign a thousand excuses, pretending they were angry, or - that they feared or hated the person, cloaking envy with - the name of any passion they can think of, and concealing - it as the most loathsome sickness of the soul.

- - -

Moreover, these disturbances of the mind, like plants, - must be nourished and augmented by the same roots from - which they spring; therefore hatred increases as the persons hated grow worse, while envy swells bigger as the - envied rise higher in the true braveries of virtue. Upon - this consideration Themistocles, whilst he was yet young, - said that he had done nothing gallant, for he was not yet - envied. And we know that, as the cantharis is most busy - with ripe fruits and roses in their beauty, so envy is most - employed about the eminently good and those who are - glorious in their places and esteem.

-

Again, extreme badness makes hatred more vehement - and bitter. The Athenians therefore had so utter an abhorrence of those who accused Socrates, that they would - neither lend them fire, nor answer them any question, nor - wash with them in the same water, but commanded the - servants to pour it out as polluted; till these sycophants, - - - - no longer able to bear up under the pressure of this hatred, - put an end to their own lives.

-

Yet envy often gives place to the splendor of a matchless - prosperity. For it is not likely that any envied Alexander - or Cyrus, when they arrived at the height of their conquests - and became lords of all. But as the sun, where he passes - highest and sends down his beams most directly, has none - or very little shadow, so they who are exalted to the meridian of fortune, shining aloof over the head of envy, have - scarce any thing of their brightness eclipsed, while envy - retires, being driven away by the brightness overspreading it.

-

On the contrary, hatred is not vanquished by the greatness and glory of its objects. For though Alexander had - not one to envy him, yet he had many haters, by whose - treacheries at last he fell. So, on the other side, misfortunes cause envy to cease, but take not enmity away; for - men will be malicious even toward abject enemies, but none - envy the distressed. However, what was said by one of - our Sophists, that the envious are tenderly inclinable to - pity, is true; and in this appears a great unlikeness of - these passions, that hatred leaves neither the happy nor - the miserable, but envy becomes languid when its object - has either prosperity or adversity in excess.

- - -

We shall better understand this from the poising - them together.

-

Men let go their enmity and hatred, when either they - are persuaded they were not injured at all, or if they now - believe them to be good whom before they hated as evil, - or, lastly, when they are appeased by the insinuations of a - benefit received. For as Thucydides saith, A later service - or good turn, if it be done at the right moment, will take - away the ill resenting of a former fault, though this was - greater than the recompense.Thucyd. I. 42. -

- -

Yet the first of these removes not envy, for men will - persist in this vice, though they know they are not wronged; - and the two latter (the esteem or credit of a person, and - the bestowing a favor) do exasperate it more. For they - most envy the virtuous, as those who are in possession of - the chiefest good; and when they receive a kindness from - any in prosperity, it is with reluctance, as though they - grudged then not only the power but the will of conferring - it; the one of which comes from their happy fortune, the - other from their virtue. Both are good. Therefore envy - is an entirely distinct affection from hatred, since, as we see, - the very things that appease the one only rouse and exasperate the other.

- - -

Now let us consider a little the inclination and bent - of either passion.

-

The design of hatred is to endamage; and hence they - define it, an insidious desire and purpose of doing hurt. - But envy aims not at this. Many envy their familiars and - kinsfolk, but have no thoughts of their ruin nor of so much - as bringing any troubles upon them; only their felicity is - a burden. Though they will perhaps diminish their glory - and splendor what they can, yet they endeavor not their - utter subversion; being, as it were, content to pull down - so much only of an high stately house as hindered the - light and obscured them with too great a shade.

- - - - \ No newline at end of file diff --git a/data/tlg0007/tlg105/tlg0007.tlg105.perseus-eng2.xml b/data/tlg0007/tlg105/tlg0007.tlg105.perseus-eng2.xml index 21712fd15..ae947170f 100755 --- a/data/tlg0007/tlg105/tlg0007.tlg105.perseus-eng2.xml +++ b/data/tlg0007/tlg105/tlg0007.tlg105.perseus-eng2.xml @@ -16,6 +16,8 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt + Michael Konieczny The National Endowment for the Humanities @@ -32,7 +34,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Plutarch's Morals. Translated from the Greek by several hands. Corrected and revised by - William W. Goodwin, PH. D. + William W. Goodwin, Ph. D. Boston @@ -76,166 +78,23 @@ schematypens="http://relaxng.org/ns/structure/1.0"?>
Of envy and hatred. -
-

Envy and hatred are passions so like each other that - they are often taken for the same. And generally, vice has - (as it were) many hooks, whereby it gives unto those passions that hang thereto many opportunities to be twisted - and entangled with one another; for as differing diseases - of the body agree in many like causes and effects, so do the - disturbance of the mind. He who is in prosperity is - equally an occasion of grief to the envious and to the malicious man; therefore we look upon benevolence, which is - a willing our neighbor's good, as an opposite to both envy - and hatred, and fancy these two to be the same because - they have a contrary purpose to that of love. But their - resemblances make them not so much one as their unlikeness makes them distinct. Therefore we endeavor to describe - each of them apart, beginning at the original of either - passion.

-
-
-

Hatred proceeds from an opinion that the person we - hate is evil, if not generally so, at least in particular to us. - For they who think themselves injured are apt to hate the - author of their wrong; yea, even those who are reputed - injurious or malicious to others than ourselves we usually - nauseate and abhor. But envy has only one sort of object, - the felicity of others. Whence it becomes infinite, and, - like an evil or diseased eye, is offended with every thing - that is bright. On the other hand, hatred is always determined by the subject it adheres to.

- -
-
-

Secondly, hatred may be conceived even against brutes; - for there are some men who have an antipathy to cats or - beetles or toads or serpents. Germanicus could endure - neither the crowing nor the sight of a cock; and the Persian Magi were killers of mice, as creatures which they - both hated themselves and accounted odious to God. In - like manner also all the Arabians and Ethiopians abhor - them. But envy is purely a human passion, and directed - only against man.

-
-
-

Envy is not likely to be found among brutes, whose - fancies are not moved by the apprehensions of each other's - good or evil; neither can they be spirited with the notions - of glorious or dishonorable, by which envy is chiefly stirred - up. Yet they have mutual hatred; they kill each other, - and wage most incredible wars. The eagles and the - dragons fight, the crows and the owls, yea, the little titmouse and linnet; insomuch that it is said, the very blood - of these creatures, when slain, will by no means be mixed; - but though you would temper them together, they will - immediately separate again. The lion also vehemently - hates the cock, and the elephant the hog; but this probably proceeds from fear; for what they fear, the same are - they inclined to hate.

-

We see then herein a great difference betwixt envy and - hate, that the one is natural to brutes, but they are not at - all capable of the other.

-
-
-

Further, envy is always unjust; for none wrong by - being happy, and upon this sole account they are envied. - But hatred is often just; for there are some men so much - to be avoided and disliked, that we should judge those - worthy to be hated themselves who do not shun and detest - them. And of this it is no weak evidence, that many will - acknowledge they hate, but none will confess they envy; - and hatred of the evil is registered amongst laudable - things.

- -

Therefore, as some were commending Charillus, the - nephew of Lycurgus and king of Sparta, for his universally mild and gentle disposition,—How, answered his - colleague, can Charillus be a virtuous person, who is pleasing even to the vicious? So the poet too, when he had - variously and with an infinite curiosity described the deformities of Thersites's body, easily couched all the baseness - of his manners in a word,— - Most hateful to Achilles and Ulysses too; -

-

for to be an enemy to the good is the greatest extravagance - of vice.

-

Men will deny the envy; and when it is alleged, will - feign a thousand excuses, pretending they were angry, or - that they feared or hated the person, cloaking envy with - the name of any passion they can think of, and concealing - it as the most loathsome sickness of the soul.

-
-
-

Moreover, these disturbances of the mind, like plants, - must be nourished and augmented by the same roots from - which they spring; therefore hatred increases as the persons hated grow worse, while envy swells bigger as the - envied rise higher in the true braveries of virtue. Upon - this consideration Themistocles, whilst he was yet young, - said that he had done nothing gallant, for he was not yet - envied. And we know that, as the cantharis is most busy - with ripe fruits and roses in their beauty, so envy is most - employed about the eminently good and those who are - glorious in their places and esteem.

-

Again, extreme badness makes hatred more vehement - and bitter. The Athenians therefore had so utter an abhorrence of those who accused Socrates, that they would - neither lend them fire, nor answer them any question, nor - wash with them in the same water, but commanded the - servants to pour it out as polluted; till these sycophants, - - - - no longer able to bear up under the pressure of this hatred, - put an end to their own lives.

-

Yet envy often gives place to the splendor of a matchless - prosperity. For it is not likely that any envied Alexander - or Cyrus, when they arrived at the height of their conquests - and became lords of all. But as the sun, where he passes - highest and sends down his beams most directly, has none - or very little shadow, so they who are exalted to the meridian of fortune, shining aloof over the head of envy, have - scarce any thing of their brightness eclipsed, while envy - retires, being driven away by the brightness overspreading it.

-

On the contrary, hatred is not vanquished by the greatness and glory of its objects. For though Alexander had - not one to envy him, yet he had many haters, by whose - treacheries at last he fell. So, on the other side, misfortunes cause envy to cease, but take not enmity away; for - men will be malicious even toward abject enemies, but none - envy the distressed. However, what was said by one of - our Sophists, that the envious are tenderly inclinable to - pity, is true; and in this appears a great unlikeness of - these passions, that hatred leaves neither the happy nor - the miserable, but envy becomes languid when its object - has either prosperity or adversity in excess.

-
-
-

We shall better understand this from the poising - them together.

-

Men let go their enmity and hatred, when either they - are persuaded they were not injured at all, or if they now - believe them to be good whom before they hated as evil, - or, lastly, when they are appeased by the insinuations of a - benefit received. For as Thucydides saith, A later service - or good turn, if it be done at the right moment, will take - away the ill resenting of a former fault, though this was - greater than the recompense.Thucyd. I. 42. -

- -

Yet the first of these removes not envy, for men will - persist in this vice, though they know they are not wronged; - and the two latter (the esteem or credit of a person, and - the bestowing a favor) do exasperate it more. For they - most envy the virtuous, as those who are in possession of - the chiefest good; and when they receive a kindness from - any in prosperity, it is with reluctance, as though they - grudged then not only the power but the will of conferring - it; the one of which comes from their happy fortune, the - other from their virtue. Both are good. Therefore envy - is an entirely distinct affection from hatred, since, as we see, - the very things that appease the one only rouse and exasperate the other.

-
-
-

Now let us consider a little the inclination and bent - of either passion.

-

The design of hatred is to endamage; and hence they - define it, an insidious desire and purpose of doing hurt. - But envy aims not at this. Many envy their familiars and - kinsfolk, but have no thoughts of their ruin nor of so much - as bringing any troubles upon them; only their felicity is - a burden. Though they will perhaps diminish their glory - and splendor what they can, yet they endeavor not their - utter subversion; being, as it were, content to pull down - so much only of an high stately house as hindered the - light and obscured them with too great a shade.

-
+

Envy and hatred are passions so like each other that they are often taken for the same. And generally, vice has (as it were) many hooks, whereby it gives unto those passions that hang thereto many opportunities to be twisted and entangled with one another; for as differing diseases of the body agree in many like causes and effects, so do the disturbance of the mind. He who is in prosperity is equally an occasion of grief to the envious and to the malicious man; therefore we look upon benevolence, which is a willing our neighbor’s good, as an opposite to both envy and hatred, and fancy these two to be the same because they have a contrary purpose to that of love. But their resemblances make them not so much one as their unlikeness makes them distinct. Therefore we endeavor to describe each of them apart, beginning at the original of either passion.

+

Hatred proceeds from an opinion that the person we hate is evil, if not generally so, at least in particular to us. For they who think themselves injured are apt to hate the author of their wrong; yea, even those who are reputed injurious or malicious to others than ourselves we usually nauseate and abhor. But envy has only one sort of object, the felicity of others. Whence it becomes infinite, and, like an evil or diseased eye, is offended with every thing that is bright. On the other hand, hatred is always determined by the subject it adheres to.

+

Secondly, hatred may be conceived even against brutes; for there are some men who have an antipathy to cats or beetles or toads or serpents. Germanicus could endure neither the crowing nor the sight of a cock; and the Persian Magi were killers of mice, as creatures which they both hated themselves and accounted odious to God. In like manner also all the Arabians and Ethiopians abhor them. But envy is purely a human passion, and directed only against man.

+

Envy is not likely to be found among brutes, whose fancies are not moved by the apprehensions of each other’s good or evil; neither can they be spirited with the notions of glorious or dishonorable, by which envy is chiefly stirred up. Yet they have mutual hatred; they kill each other, and wage most incredible wars. The eagles and the dragons fight, the crows and the owls, yea, the little titmouse and linnet; insomuch that it is said, the very blood of these creatures, when slain, will by no means be mixed; but though you would temper them together, they will immediately separate again. The lion also vehemently hates the cock, and the elephant the hog; but this probably proceeds from fear; for what they fear, the same are they inclined to hate.

+

We see then herein a great difference betwixt envy and hate, that the one is natural to brutes, but they are not at all capable of the other.

+

Further, envy is always unjust; for none wrong by being happy, and upon this sole account they are envied. But hatred is often just; for there are some men so much to be avoided and disliked, that we should judge those worthy to be hated themselves who do not shun and detest them. And of this it is no weak evidence, that many will acknowledge they hate, but none will confess they envy; and hatred of the evil is registered amongst laudable things.

+

Therefore, as some were commending Charillus, the nephew of Lycurgus and king of Sparta, for his universally mild and gentle disposition,—How, answered his colleague, can Charillus be a virtuous person, who is pleasing even to the vicious? So the poet too, when he had variously and with an infinite curiosity described the deformities of Thersites’s body, easily couched all the baseness of his manners in a word,— Most hateful to Achilles and Ulysses too; for to be an enemy to the good is the greatest extravagance of vice.

+

Men will deny the envy; and when it is alleged, will feign a thousand excuses, pretending they were angry, or that they feared or hated the person, cloaking envy with the name of any passion they can think of, and concealing it as the most loathsome sickness of the soul.

+

Moreover, these disturbances of the mind, like plants, must be nourished and augmented by the same roots from which they spring; therefore hatred increases as the persons hated grow worse, while envy swells bigger as the envied rise higher in the true braveries of virtue. Upon this consideration Themistocles, whilst he was yet young, said that he had done nothing gallant, for he was not yet envied. And we know that, as the cantharis is most busy with ripe fruits and roses in their beauty, so envy is most employed about the eminently good and those who are glorious in their places and esteem.

+

Again, extreme badness makes hatred more vehement and bitter. The Athenians therefore had so utter an abhorrence of those who accused Socrates, that they would neither lend them fire, nor answer them any question, nor wash with them in the same water, but commanded the servants to pour it out as polluted; till these sycophants, no longer able to bear up under the pressure of this hatred, put an end to their own lives.

+

Yet envy often gives place to the splendor of a matchless prosperity. For it is not likely that any envied Alexander or Cyrus, when they arrived at the height of their conquests and became lords of all. But as the sun, where he passes highest and sends down his beams most directly, has none or very little shadow, so they who are exalted to the meridian of fortune, shining aloof over the head of envy, have scarce any thing of their brightness eclipsed, while envy retires, being driven away by the brightness overspreading it.

+

On the contrary, hatred is not vanquished by the greatness and glory of its objects. For though Alexander had not one to envy him, yet he had many haters, by whose treacheries at last he fell. So, on the other side, misfortunes cause envy to cease, but take not enmity away; for men will be malicious even toward abject enemies, but none envy the distressed. However, what was said by one of our Sophists, that the envious are tenderly inclinable to pity, is true; and in this appears a great unlikeness of these passions, that hatred leaves neither the happy nor the miserable, but envy becomes languid when its object has either prosperity or adversity in excess.

+

We shall better understand this from the poising them together.

+

Men let go their enmity and hatred, when either they are persuaded they were not injured at all, or if they now believe them to be good whom before they hated as evil, or, lastly, when they are appeased by the insinuations of a benefit received. For as Thucydides saith, A later service or good turn, if it be done at the right moment, will take away the ill resenting of a former fault, though this was greater than the recompense.Thucyd. I. 42.

+

Yet the first of these removes not envy, for men will persist in this vice, though they know they are not wronged; and the two latter (the esteem or credit of a person, and the bestowing a favor) do exasperate it more. For they most envy the virtuous, as those who are in possession of the chiefest good; and when they receive a kindness from any in prosperity, it is with reluctance, as though they grudged then not only the power but the will of conferring it; the one of which comes from their happy fortune, the other from their virtue. Both are good. Therefore envy is an entirely distinct affection from hatred, since, as we see, the very things that appease the one only rouse and exasperate the other.

+

Now let us consider a little the inclination and bent of either passion.

+

The design of hatred is to endamage; and hence they define it, an insidious desire and purpose of doing hurt. But envy aims not at this. Many envy their familiars and kinsfolk, but have no thoughts of their ruin nor of so much as bringing any troubles upon them; only their felicity is a burden. Though they will perhaps diminish their glory and splendor what they can, yet they endeavor not their utter subversion; being, as it were, content to pull down so much only of an high stately house as hindered the light and obscured them with too great a shade.

diff --git a/data/tlg0007/tlg105/tlg0007.tlg105.perseus-grc1.tracking.json b/data/tlg0007/tlg105/tlg0007.tlg105.perseus-grc1.tracking.json deleted file mode 100644 index e6345facf..000000000 --- a/data/tlg0007/tlg105/tlg0007.tlg105.perseus-grc1.tracking.json +++ /dev/null @@ -1,14 +0,0 @@ -{ - "epidoc_compliant": false, - "fully_unicode": true, - "git_repo": "canonical-greekLit", - "has_cts_metadata": false, - "has_cts_refsDecl": false, - "id": "2008.01.0297", - "last_editor": "", - "note": "", - "src": "texts/sdl/Plutarch/plut.105_teubner_gk.xml", - "status": "migrated", - "target": "canonical-greekLit/data/tlg0007/tlg105/tlg0007.tlg105.perseus-grc1.xml", - "valid_xml": true -} \ No newline at end of file diff --git a/data/tlg0007/tlg105/tlg0007.tlg105.perseus-grc1.xml b/data/tlg0007/tlg105/tlg0007.tlg105.perseus-grc1.xml deleted file mode 100644 index 441c4d5de..000000000 --- a/data/tlg0007/tlg105/tlg0007.tlg105.perseus-grc1.xml +++ /dev/null @@ -1,287 +0,0 @@ - - - - -De invidia et odio -Machine readable text -Plutarch -Gregorius N. Bernardakis -Perseus Project, Tufts University -Gregory Crane - -Prepared under the supervision of -Lisa Cerrato -William Merrill -Elli Mylonas -David Smith - -The National Endosment for the Humanities - - - -Trustees of Tufts University -Medford, MA -Perseus Project - - - - - -Plutarch -Moralia -Gregorius N. Bernardakis - -Leipzig -Teubner -1891 - -3 - - - - - - - -

optical character recognition

- - - - - - - - - - - -Greek -English - - - - -5/10 - -RS - - -tagged and parsed - - - - - - - - -

-mihi quoque initium libelli deesse videturοὕτω δὴ καὶ δοκεῖ μηθὲν τοῦ μίσους διαφέρειν ὁ φθόνος ἀλλʼ ὁ αὐτὸς - εἶναι. καθόλου μὲν γὰρ ὥσπερ πολυάγκιστρον -πολυάγκιστρον] substantivum ἡ κακία τοῖς ἐξηρτημένοις - αὐτῆς πάθεσι κινουμένη δεῦρο κἀκεῖσε πολλὰς πρὸς - ἄλληλα συναφὰς καὶ περιπλοκὰς ἐνδίδωσι ταῦτα δʼ - ὥσπερ νοσήματα συμπαθεῖ ταῖς - ἀλλήλων φλεγμοναῖς. ὁ γὰρ εὐτυχῶν ὁμοίως καὶ τὸν μισοῦντα λυπεῖ καὶ - τὸν φθονοῦντα. διὸ καὶ τὴν εὔνοιαν ἀμφοτέροις νομίζομεν ἀντικεῖσθαι, - βούλησιν οὖσαν ἀγαθῶν - τοῖς πλησίον· καὶ τῷ - μισεῖν τὸ φθονεῖν ταὐτὸν -ταὐτὸν *: ταὐτὸ - εἶναι, ὅτι τὴν ἐναντίαν τῷ φιλεῖν ἔχει - προαίρεσιν. ἐπεὶ δʼ οὐχ οὕτω ταὐτὸν αἱ ὁμοιότητες ὡς ἕτερον αἱ - διαφοραὶ ποιοῦσι, κατὰ ταύτας ζητοῦμεν -κατὰ ταύτας ζητοῦμεν (aut ζητῶμεν) - μεταδιώξωμεν] corrupta. κατὰ ταύτας τὰ ζητούμενα μεταδιώξωμεν Madvigius ἑὰν μεταδιώξωμεν, ἀπὸ τῆς γενέσεως - ἀρξάμενοι τῶν παθῶν. - -

- - -

γεννᾶται τοίνυν τὸ μῖσος ἐκ φαντασίας τοῦ - ὅτι πονηρὸς ἢ κοινῶς ἢ πρὸς αὐτόν ἐστιν - ὁ μισούμενος· καὶ γὰρ -γὰρ] γὰρ οἱ R ἀδικεῖσθαι δόξαντες αὐτοὶ -αὐτοί τε R πεφύκασι μισεῖν, καὶ - τοὺς ἄλλως ἀδικητικοὺς ἢ πονηροὺς προβάλλονται καὶ δυσχεραίνουσι φθονοῦσι - δʼ ἁπλῶς - τοῖς εὖ πράττειν δοκοῦσιν. ὅθεν - ἔοικεν ὁ μὲν -μὲν] om. codd. mei φθόνος ἀόριστος εἶναι, καθάπερ ὀφθαλμία - πρὸς ἅπαν τὸ - λαμπρὸν - ἐκταρασσόμενος· τὸ δὲ μῖσος ὥρισται καθʼ ὑποκειμένων ἀεί τινων - ἀπερειδόμενον πρὸς αὐτόν. -πρὸς αὐτόν] προσαντῶν R -

- - -

δεύτερον δὲ τὸ μισεῖν γίγνεται καὶ πρὸς ἄλογα - ζῷα· καὶ γὰρ γαλᾶς καὶ κανθαρίδας ἔνιοι μισοῦσι καὶ φρύνους καὶ - ὄφεις· Γερμανικὸς δʼ ἀλεκτρυόνος οὔτε φωνὴν οὔτʼ ὄψιν ὑπέμενεν -ὑπέμενεν *: ὑπέμεινεν - οἱ δὲ - Περσῶν μάγοι τοὺς μῦς ἀπεκτίννυσαν, ὡς αὐτοί τε μισοῦντες καὶ τοῦ θεοῦ - δυσχεραίνοντος τὸ ζῷον· ὁμοῦ τι -τι R: τε - γὰρ - πάντες - Ἄραβες καὶ Αἰθίοπες μυσάττονται. τὸ μέντοι φθονεῖν πρὸς; μόνον - ἄνθρωπον ἀνθρώπῳ γίγνεται.

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κἂν -κἀν *: κἂν - τοῖς θηρίοις δὲ φθόνον μὲν οὐκ εἰκὸς ἐγγίνεσθαι πρὸς ἄλληλα· τοῦ - γὰρ εὖ πράττειν ἢ κακῶς ἕτερον φαντασίαν οὐ λαμβάνουσιν, οὐδʼ ἅπτεται - τὸ ἔνδοξον ἢ ἄδοξον αὐτῶν, οἷς ὁ - φθόνος ἐκτραχύνεται μάλιστα. μισοῦσι δʼ ἄλληλα καὶ ἀπεχθάνονται καὶ - πολεμοῦσιν ὥσπερ ἀσπείστους -ἀσπείστους R: ἀπίστους - τινὰς πολέμους -πολέμους Emperius: πολεμοῦσι δʼ - ἀετοὶ καὶ δράκοντες, κορῶναι - καὶ γλαῦκες, - - αἰγιθαλλοὶ καὶ ἀκανθυλλίδες· ὥστε τούτων γέ φασι - μηδὲ τὸ αἷμα κίρνασθαι σφαττομένων, ἀλλὰ κἂν μίξῃς, ἰδίᾳ - πάλιν ἀπορρεῖν -ἀπορρεῖν W: ἀπορρεῖ - διακρινόμενον. εἰκότως; δʼ ἔχει -δʼ ἔχει Emperius: δὲ καὶ - τῷ λέοντι πρὸς τὸν - ἀλεκτρυόνα καὶ τῷ ἐλέφαντι πρὸς τὴν ὗν μῖσος ἰσχυρὸν γεγεννηκέναι -ἐγεγεννηκεναι R τὸν - φόβον· ὃ γὰρ δεδίασι, καὶ μισεῖν πεφύκασιν ὥστε - καὶ ταύτῃ φαίνεσθαι διαφέροντα τοῦ μίσους τὸν φθόνον, τὸ μὲν δεχομένης τῆς τῶν θηρίων φύσεως τὸν δὲ μὴ δεχομένης. -

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ἔτι τοίνυν τὸ μὲν φθονεῖν πρὸς οὐδένα γίγνεται δικαίως· οὐδεὶς γὰρ - ἀδικεῖ τῷ εὐτυχεῖν, ἐπὶ - τούτῳ δὲ - φθονοῦνται μισοῦνται δὲ πολλοὶ δικαίως, - ὡς οὓς -ὡς οὓς] οὓς R. ὥστε καὶ ἄλλους W. ὥστʼ Emperius et deinde οἳ ἂν pro ἂν - ἀξιομισήτους καλοῦμεν, -καλοῦμεν] add. καὶ τοῖς αὐτῶν γνωρίμοις δυσχεραίνομεν R ἂν μὴ - φεύγωσι τοὺς τοιούτους μηδὲ βδελύττωνται καὶ δυσχεραίνωσι. μέγα δὲ τούτου - τεκμήριον, ὅτι μισεῖν μὲν πολλοὺς ὁμολογοῦσιν ἔνιοι φθονεῖν δʼ οὐδενὶ - λέγουσι. καὶ γὰρ - ἡ μισοπονηρία τῶν - ἐπαινουμένων ἐστί· καὶ τὸν ἀδελφιδοῦν τοῦ Λυκούργου Χάριλλον, - βασιλεύοντα τῆς Σπάρτης ἐπιεικῆ δʼ ὄντα καὶ πρᾶον ἐπαινούντων τινῶν, ὁ - συνάρχων “καὶ πῶσ” ἔφη “χρηστός ἐστι Χάριλλος, ὃς οὐδὲ τοῖς - πονηροῖς χαλεπός ἐστι;ʼ” καὶ - τοῦ - Θερσίτου ὁ ποιητὴς τὴν μὲν τοῦ σώματος κακίαν πολυμερῶς καὶ περιωδευμένως - ἐξεμόρφησε, τὴν - δὲ - τοῦ ἤθους μοχθηρίαν συντομώτατα καὶ διʼ ἑνὸς -διʼ ἑνος] διʼ ἑνὸς ἔπους? sed simile exemplum inveni in Schol. Soph. ad Aiac vs. 125: ὁ δὲ Ὁμηρος διʼ ἑνὸς αὐτάρκως τοῦτο δεδήλωκεν. cf. Schol. ad Antig. vs. 107 ἔφρασεν, ἔχθιστος δʼ Ἀχιλῆι μάλιστʼ ἦν ἠδʼ Ὀδυσῆι Hom. B 220 - - ὑπερβολὴ γάρ τις φαυλότητος τὸ τοῖς κρατίστοις ἐχθρὸν εἶναι. καὶ -καὶ] del. W - φθονεῖν δʼ ἀρνοῦνται κἂν ἐλέγχωνται, μυρίας σκήψεις προΐσχονται, - ὀργίζεσθαι λέγοντες ἢ φοβεῖσθαι τὸν ἄνθρωπον ἢ μισεῖν ἢ ὁ τι ἂν - τύχωσιν ἄλλο τῷ φθόνῳ τοῦ -τοῦ] del. Duebnerus πάθους ὄνομα περιβάλλοντες - καὶ καλύπτοντες, ὡς μόνον τοῦτο τῶν -τῶν τῆς Duebnerus ψυχῆς νοσημάτων ἀπόρρητον.

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ἀνάγκη -ἀνάγκῃ S τοίνυν τὰ πάθη ταῦτα -ταῦτα] ταῦτʼ οὐ R. fort. ἀνάγκη - ταῦτα τοῖς αὐτοῖς - αὔξεσθαι· καὶ γὰρ καὶ ἐπιγίγνεσθαι πέφυκεν ἀλλήλοις - τοῖς αὐτοῖς ὥσπερ τὰ φυτὰ καὶ τρέφεσθαι - καὶ αὔξεσθαι καὶ ἐπιγίγνεσθαι - πέφυκεν - ἀλλήλοις. μισοῦμέν -μισοῦσι μέντοι? γε μᾶλλον - τοὺς μᾶλλον εἰς πονηρίαν ἐπιδιδόντας, φθονοῦσι δὲ μᾶλλον τοὺς - μᾶλλον ἐπʼ ἀρετῇ προϊέναι δοκοῦσι. διὸ καὶ Θεμιστοκλῆς ἔτι μειράκιον - ὢν οὐδὲν ἔφη πράττειν λαμπρόν· οὔπω γὰρ φθονεῖσθαι. καθάπερ γὰρ - αἱ κανθαρίδες ἐμφύονται μάλιστα τῷ - ἀκμάζοντι σίτῳ καὶ τοῖς εὐθαλέσι ῥόδοις, οὕτως ὁ φθόνος ἅπτεται - μάλιστα τῶν χρηστῶν καὶ αὐξομένων πρὸς ἀρετὴν καὶ δόξαν ἠθῶν καὶ - προσώπων. -προσώπων] add. κεκτημένων Patzigius ex Maximo p. 961 d καὶ τοὐναντίον αὖ πάλιν αἱ μὲν ἄκρατοι πονηρίαι συνεπιτείνουσι - τὸ - - μῖσος. τοὺς γοῦν - Σωκράτη συκοφαντήσαντας ὡς εἰς ἔσχατον κακίας ἐληλακότας οὕτως ἐμίσησαν - οἱ πολῖται καὶ ἀπεστράφησαν, ὡς μήτε πῦρ αὔειν -αὔειν] ἐναύειν Herwerdenus μήτε -μήτε R: μὴ - ἀποκρίνεσθαι - πυνθανομένοις μήτʼ λουομένοις κοινωνεῖν ὕδατος, ἀλλʼ ἀναγκάζειν ἐκχεῖν - ἐκεῖνο τοὺς - παραχύτας ὡς μεμιασμένον, ἕως - ἀπήγξαντο μὴ φέροντες τὸ μῖσος. αἱ δὲ τῶν εὐτυχημάτων ὑπεροχαὶ καὶ - λαμπρότητες πολλάκις τὸν φθόνον κατασβεννύουσιν. οὐ γὰρ εἰκὸς Ἀλεξάνδρῳ - τινὰ φθονεῖν οὐδὲ Κύρῳ, κρατήσασι καὶ γενομένοις κυρίοις ἁπάντων. - ἀλλʼ ὥσπερ ὁ ἥλιος, ὧν ἂν ὑπὲρ - κορυφῆς γένηται, - καταχεόμενος τὸ φῶς ἢ - παντάπασι τὴν σκιὰν ἀνεῖλεν ἢ μικρὰν ἐποίησεν, οὕτω πολὺ τῶν ὕψος - λαβόντων καὶ γενομένων κατὰ κεφαλῆς τοῦ φθόνου, συστέλλεται καὶ ἀναχωρεῖ - καταλαμπόμενος. - τὸ μέντοι μῖσος οὐκ ἀνίησιν ἡ - τῶν ἐχθρῶν ὑπεροχὴ καὶ δύναμις. ὁ γοῦν Ἀλέξανδρος φθονοῦντα μὲν - οὐδένʼ εἶχε, μισοῦντας δὲ πολλοὺς ὑφʼ ὧν τέλος ἐπιβουλευθεὶς ἀπέθανεν. - ὁμοίως τοίνυν καὶ τὰ δυστυχήματα τοὺς μὲν φθονοῦντας παύει τὰς δʼ αὖ - ἔχθρας - οὐκ ἀναιρεῖ· μισοῦσι γὰρ καὶ - ταπεινοὺς τοὺς ἐχθροὺς γενομένους, φθονεῖ δʼ οὐδεὶς τῷ δυστυχοῦντι. ἀλλὰ - καὶ τὸ ῥηθὲν ὑπό - τινος τῶν καθʼ ἡμᾶς σοφιστῶν, ὅτι ἥδισθʼ οἱ φθονοῦντες ἐλεοῦσιν, ἀληθές - ἐστιν· ὥστε καὶ ταύτῃ -ταὐτῃ R: ταύτην - μεγάλην εἶναι τῶν παθῶν διαφοράν, - ὡς τὸ μὲν μῖσος οὔτʼ εὐτυχούντων οὔτε - δυστυχούντων ἀφίστασθαι πέφυκεν, ὁ δὲ φθόνος πρὸς τὴν ἀμφοῖν ὑπερβολὴν - ἀπαγορεύει.

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ἔτι τοίνυν καὶ μᾶλλον οὕτως ἀπὸ τῶν ἐναντίων ταὐτὸ -ταὐτὸ *: τὸ αὐτὸ - σκοπῶμεν. λύουσι - γὰρ ἔχθρας καὶ μῖσος - ἢ πεισθέντες μηδὲν - ἀδικεῖσθαι, ἢ δόξαν ὡς χρηστῶν, οὓς ἐμίσουν ὡς πονηρούς, λαβόντες· ἢ - τρίτον εὖ παθόντες· “ἡ γὰρ τελευταία χάρισ” ὡς Θουκυδίδης -Θουκυδ́δης] 1, 42 φησὶ “κἂν ἐλάττων -ἐλάσσων idem ᾖ, καιρὸν ἔχουσα δύναται - μεῖζον ἔγκλημα λῦσαι” τούτων δὲ τὸ - μὲν πρῶτον - οὐ λύει τὸν φθόνον· πεπεισμένοι - γὰρ ἐξ ἀρχῆς μηδὲν ἀδικεῖσθαι φθονοῦσι τὰ δὲ λοιπὰ καὶ παροξύνει τοῖς - τε γὰρ δοκοῦσι χρηστοῖς βασκαίνουσι μᾶλλον, ὡς δὴ τὸ - μέγιστον ἀγαθὸν τὴν ἀρετὴν ἔχουσι κἂν εὖ πάσχωσιν ὑπὸ τῶν - εὐτυχούντων, ἀνιῶνται, φθονοῦντες αὐτοῖς καὶ τῆς προαιρέσεως καὶ τῆς - δυνάμεως· τὸ μὲν γὰρ ἀρετῆς ἐστι τὸ δʼ εὐτυχίας,. ἀγαθὰ - δʼ ἀμφότερα, διὸ παντελῶς ἕτερόν ἐστι τοῦ μίσους - πάθος ὁ φθόνος, εἰ, διʼ ὧν ἐκεῖνο πραΰνεται, τοῦτο λυπεῖται καὶ - παροξύνεται.

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ἤδη τοίνυν καὶ τὴν προαίρεσιν αὐτὴν ἑκατέρου πάθους σκοπῶμεν. ἔστι δὲ - μισοῦντος μὲν - - προαίρεσις κακῶς - ποιῆσαι κατὰ -κατὰ S: καὶ τὴν - δύναμιν· καὶ -ᾗ καὶ R οὕτως ὁρίζονται, διάθεσίν τινα καὶ προαίρεσιν - ἐπιτηρητικὴν τοῦ κακῶς ποιῆσαι. τῷ φθόνῳ δὲ τοῦτο γοῦν ἄπεστι πολλοὺς - γὰρ οἱ φθονοῦντες τῶν συνήθων καὶ οἰκείων ἀπολέσθαι μὲν οὐκ ἂν - ἐθέλοιεν οὐδὲ - δυστυχῆσαι, βαρύνονται δʼ - εὐτυχοῦντας· καὶ κωλύουσι -κωλύουσι] malim κολούουσι - μέν, εἰ δύνανται, τὴν δόξαν αὐτῶν καὶ - λαμπρότητα, συμφορὰς δʼ ἀνηκέστους οὐκ ἂν προσβάλοιεν· ἀλλʼ ὥσπερ οἰκίας - ὑπερεχούσης τὸ ἐπισκοτοῦν αὐτοῖς καθελόντες ἀρκοῦνται.

- - - - diff --git a/data/tlg0007/tlg105/tlg0007.tlg105.perseus-grc2.xml b/data/tlg0007/tlg105/tlg0007.tlg105.perseus-grc2.xml index 21c842fa5..7a9ed5417 100755 --- a/data/tlg0007/tlg105/tlg0007.tlg105.perseus-grc2.xml +++ b/data/tlg0007/tlg105/tlg0007.tlg105.perseus-grc2.xml @@ -15,6 +15,8 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> Lisa Cerrato Rashmi Singhal Bridget Almas + Angelia Hanhardt + Michael Konieczny The National Endowment for the Humanities @@ -74,215 +76,14 @@ schematypens="http://relaxng.org/ns/structure/1.0"?>
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- -mihi quoque initium libelli deesse videturοὕτω δὴ καὶ δοκεῖ μηθὲν τοῦ μίσους διαφέρειν ὁ φθόνος ἀλλʼ ὁ αὐτὸς - εἶναι. καθόλου μὲν γὰρ ὥσπερ πολυάγκιστρον -πολυάγκιστρον] substantivum ἡ κακία τοῖς ἐξηρτημένοις - αὐτῆς πάθεσι κινουμένη δεῦρο κἀκεῖσε πολλὰς πρὸς - ἄλληλα συναφὰς καὶ περιπλοκὰς ἐνδίδωσι ταῦτα δʼ - ὥσπερ νοσήματα συμπαθεῖ ταῖς - ἀλλήλων φλεγμοναῖς. ὁ γὰρ εὐτυχῶν ὁμοίως καὶ τὸν μισοῦντα λυπεῖ καὶ - τὸν φθονοῦντα. διὸ καὶ τὴν εὔνοιαν ἀμφοτέροις νομίζομεν ἀντικεῖσθαι, - βούλησιν οὖσαν ἀγαθῶν - τοῖς πλησίον· καὶ τῷ - μισεῖν τὸ φθονεῖν ταὐτὸν -ταὐτὸν *: ταὐτὸ - εἶναι, ὅτι τὴν ἐναντίαν τῷ φιλεῖν ἔχει - προαίρεσιν. ἐπεὶ δʼ οὐχ οὕτω ταὐτὸν αἱ ὁμοιότητες ὡς ἕτερον αἱ - διαφοραὶ ποιοῦσι, κατὰ ταύτας ζητοῦμεν -κατὰ ταύτας ζητοῦμεν (aut ζητῶμεν) - μεταδιώξωμεν] corrupta. κατὰ ταύτας τὰ ζητούμενα μεταδιώξωμεν Madvigius ἑὰν μεταδιώξωμεν, ἀπὸ τῆς γενέσεως - ἀρξάμενοι τῶν παθῶν. - -

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γεννᾶται τοίνυν τὸ μῖσος ἐκ φαντασίας τοῦ - ὅτι πονηρὸς ἢ κοινῶς ἢ πρὸς αὐτόν ἐστιν - ὁ μισούμενος· καὶ γὰρ -γὰρ] γὰρ οἱ R ἀδικεῖσθαι δόξαντες αὐτοὶ -αὐτοί τε R πεφύκασι μισεῖν, καὶ - τοὺς ἄλλως ἀδικητικοὺς ἢ πονηροὺς προβάλλονται καὶ δυσχεραίνουσι φθονοῦσι - δʼ ἁπλῶς - τοῖς εὖ πράττειν δοκοῦσιν. ὅθεν - ἔοικεν ὁ μὲν -μὲν] om. codd. mei φθόνος ἀόριστος εἶναι, καθάπερ ὀφθαλμία - πρὸς ἅπαν τὸ - λαμπρὸν - ἐκταρασσόμενος· τὸ δὲ μῖσος ὥρισται καθʼ ὑποκειμένων ἀεί τινων - ἀπερειδόμενον πρὸς αὐτόν. -πρὸς αὐτόν] προσαντῶν R -

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δεύτερον δὲ τὸ μισεῖν γίγνεται καὶ πρὸς ἄλογα - ζῷα· καὶ γὰρ γαλᾶς καὶ κανθαρίδας ἔνιοι μισοῦσι καὶ φρύνους καὶ - ὄφεις· Γερμανικὸς δʼ ἀλεκτρυόνος οὔτε φωνὴν οὔτʼ ὄψιν ὑπέμενεν -ὑπέμενεν *: ὑπέμεινεν - οἱ δὲ - Περσῶν μάγοι τοὺς μῦς ἀπεκτίννυσαν, ὡς αὐτοί τε μισοῦντες καὶ τοῦ θεοῦ - δυσχεραίνοντος τὸ ζῷον· ὁμοῦ τι -τι R: τε - γὰρ - πάντες - Ἄραβες καὶ Αἰθίοπες μυσάττονται. τὸ μέντοι φθονεῖν πρὸς; μόνον - ἄνθρωπον ἀνθρώπῳ γίγνεται.

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κἂν -κἀν *: κἂν - τοῖς θηρίοις δὲ φθόνον μὲν οὐκ εἰκὸς ἐγγίνεσθαι πρὸς ἄλληλα· τοῦ - γὰρ εὖ πράττειν ἢ κακῶς ἕτερον φαντασίαν οὐ λαμβάνουσιν, οὐδʼ ἅπτεται - τὸ ἔνδοξον ἢ ἄδοξον αὐτῶν, οἷς ὁ - φθόνος ἐκτραχύνεται μάλιστα. μισοῦσι δʼ ἄλληλα καὶ ἀπεχθάνονται καὶ - πολεμοῦσιν ὥσπερ ἀσπείστους -ἀσπείστους R: ἀπίστους - τινὰς πολέμους -πολέμους Emperius: πολεμοῦσι δʼ - ἀετοὶ καὶ δράκοντες, κορῶναι - καὶ γλαῦκες, - - αἰγιθαλλοὶ καὶ ἀκανθυλλίδες· ὥστε τούτων γέ φασι - μηδὲ τὸ αἷμα κίρνασθαι σφαττομένων, ἀλλὰ κἂν μίξῃς, ἰδίᾳ - πάλιν ἀπορρεῖν -ἀπορρεῖν W: ἀπορρεῖ - διακρινόμενον. εἰκότως; δʼ ἔχει -δʼ ἔχει Emperius: δὲ καὶ - τῷ λέοντι πρὸς τὸν - ἀλεκτρυόνα καὶ τῷ ἐλέφαντι πρὸς τὴν ὗν μῖσος ἰσχυρὸν γεγεννηκέναι -ἐγεγεννηκεναι R τὸν - φόβον· ὃ γὰρ δεδίασι, καὶ μισεῖν πεφύκασιν ὥστε - καὶ ταύτῃ φαίνεσθαι διαφέροντα τοῦ μίσους τὸν φθόνον, τὸ μὲν δεχομένης τῆς τῶν θηρίων φύσεως τὸν δὲ μὴ δεχομένης. -

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ἔτι τοίνυν τὸ μὲν φθονεῖν πρὸς οὐδένα γίγνεται δικαίως· οὐδεὶς γὰρ - ἀδικεῖ τῷ εὐτυχεῖν, ἐπὶ - τούτῳ δὲ - φθονοῦνται μισοῦνται δὲ πολλοὶ δικαίως, - ὡς οὓς -ὡς οὓς] οὓς R. ὥστε καὶ ἄλλους W. ὥστʼ Emperius et deinde οἳ ἂν pro ἂν - ἀξιομισήτους καλοῦμεν, -καλοῦμεν] add. καὶ τοῖς αὐτῶν γνωρίμοις δυσχεραίνομεν R ἂν μὴ - φεύγωσι τοὺς τοιούτους μηδὲ βδελύττωνται καὶ δυσχεραίνωσι. μέγα δὲ τούτου - τεκμήριον, ὅτι μισεῖν μὲν πολλοὺς ὁμολογοῦσιν ἔνιοι φθονεῖν δʼ οὐδενὶ - λέγουσι. καὶ γὰρ - ἡ μισοπονηρία τῶν - ἐπαινουμένων ἐστί· καὶ τὸν ἀδελφιδοῦν τοῦ Λυκούργου Χάριλλον, - βασιλεύοντα τῆς Σπάρτης ἐπιεικῆ δʼ ὄντα καὶ πρᾶον ἐπαινούντων τινῶν, ὁ - συνάρχων καὶ πῶσ ἔφη χρηστός ἐστι Χάριλλος, ὃς οὐδὲ τοῖς - πονηροῖς χαλεπός ἐστι; καὶ - τοῦ - Θερσίτου ὁ ποιητὴς τὴν μὲν τοῦ σώματος κακίαν πολυμερῶς καὶ περιωδευμένως - ἐξεμόρφησε, τὴν - δὲ - τοῦ ἤθους μοχθηρίαν συντομώτατα καὶ διʼ ἑνὸς -διʼ ἑνος] διʼ ἑνὸς ἔπους? sed simile exemplum inveni in Schol. Soph. ad Aiac vs. 125: ὁ δὲ Ὁμηρος διʼ ἑνὸς αὐτάρκως τοῦτο δεδήλωκεν. cf. Schol. ad Antig. vs. 107 ἔφρασεν, ἔχθιστος δʼ Ἀχιλῆι μάλιστʼ ἦν ἠδʼ Ὀδυσῆι Hom. B 220 - - ὑπερβολὴ γάρ τις φαυλότητος τὸ τοῖς κρατίστοις ἐχθρὸν εἶναι. καὶ -καὶ] del. W - φθονεῖν δʼ ἀρνοῦνται κἂν ἐλέγχωνται, μυρίας σκήψεις προΐσχονται, - ὀργίζεσθαι λέγοντες ἢ φοβεῖσθαι τὸν ἄνθρωπον ἢ μισεῖν ἢ ὁ τι ἂν - τύχωσιν ἄλλο τῷ φθόνῳ τοῦ -τοῦ] del. Duebnerus πάθους ὄνομα περιβάλλοντες - καὶ καλύπτοντες, ὡς μόνον τοῦτο τῶν -τῶν τῆς Duebnerus ψυχῆς νοσημάτων ἀπόρρητον.

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ἀνάγκη -ἀνάγκῃ S τοίνυν τὰ πάθη ταῦτα -ταῦτα] ταῦτʼ οὐ R. fort. ἀνάγκη - ταῦτα τοῖς αὐτοῖς - αὔξεσθαι· καὶ γὰρ καὶ ἐπιγίγνεσθαι πέφυκεν ἀλλήλοις - τοῖς αὐτοῖς ὥσπερ τὰ φυτὰ καὶ τρέφεσθαι - καὶ αὔξεσθαι καὶ ἐπιγίγνεσθαι - πέφυκεν - ἀλλήλοις. μισοῦμέν -μισοῦσι μέντοι? γε μᾶλλον - τοὺς μᾶλλον εἰς πονηρίαν ἐπιδιδόντας, φθονοῦσι δὲ μᾶλλον τοὺς - μᾶλλον ἐπʼ ἀρετῇ προϊέναι δοκοῦσι. διὸ καὶ Θεμιστοκλῆς ἔτι μειράκιον - ὢν οὐδὲν ἔφη πράττειν λαμπρόν· οὔπω γὰρ φθονεῖσθαι. καθάπερ γὰρ - αἱ κανθαρίδες ἐμφύονται μάλιστα τῷ - ἀκμάζοντι σίτῳ καὶ τοῖς εὐθαλέσι ῥόδοις, οὕτως ὁ φθόνος ἅπτεται - μάλιστα τῶν χρηστῶν καὶ αὐξομένων πρὸς ἀρετὴν καὶ δόξαν ἠθῶν καὶ - προσώπων. -προσώπων] add. κεκτημένων Patzigius ex Maximo p. 961 d καὶ τοὐναντίον αὖ πάλιν αἱ μὲν ἄκρατοι πονηρίαι συνεπιτείνουσι - τὸ - - μῖσος. τοὺς γοῦν - Σωκράτη συκοφαντήσαντας ὡς εἰς ἔσχατον κακίας ἐληλακότας οὕτως ἐμίσησαν - οἱ πολῖται καὶ ἀπεστράφησαν, ὡς μήτε πῦρ αὔειν -αὔειν] ἐναύειν Herwerdenus μήτε -μήτε R: μὴ - ἀποκρίνεσθαι - πυνθανομένοις μήτʼ λουομένοις κοινωνεῖν ὕδατος, ἀλλʼ ἀναγκάζειν ἐκχεῖν - ἐκεῖνο τοὺς - παραχύτας ὡς μεμιασμένον, ἕως - ἀπήγξαντο μὴ φέροντες τὸ μῖσος. αἱ δὲ τῶν εὐτυχημάτων ὑπεροχαὶ καὶ - λαμπρότητες πολλάκις τὸν φθόνον κατασβεννύουσιν. οὐ γὰρ εἰκὸς Ἀλεξάνδρῳ - τινὰ φθονεῖν οὐδὲ Κύρῳ, κρατήσασι καὶ γενομένοις κυρίοις ἁπάντων. - ἀλλʼ ὥσπερ ὁ ἥλιος, ὧν ἂν ὑπὲρ - κορυφῆς γένηται, - καταχεόμενος τὸ φῶς ἢ - παντάπασι τὴν σκιὰν ἀνεῖλεν ἢ μικρὰν ἐποίησεν, οὕτω πολὺ τῶν ὕψος - λαβόντων καὶ γενομένων κατὰ κεφαλῆς τοῦ φθόνου, συστέλλεται καὶ ἀναχωρεῖ - καταλαμπόμενος. - τὸ μέντοι μῖσος οὐκ ἀνίησιν ἡ - τῶν ἐχθρῶν ὑπεροχὴ καὶ δύναμις. ὁ γοῦν Ἀλέξανδρος φθονοῦντα μὲν - οὐδένʼ εἶχε, μισοῦντας δὲ πολλοὺς ὑφʼ ὧν τέλος ἐπιβουλευθεὶς ἀπέθανεν. - ὁμοίως τοίνυν καὶ τὰ δυστυχήματα τοὺς μὲν φθονοῦντας παύει τὰς δʼ αὖ - ἔχθρας - οὐκ ἀναιρεῖ· μισοῦσι γὰρ καὶ - ταπεινοὺς τοὺς ἐχθροὺς γενομένους, φθονεῖ δʼ οὐδεὶς τῷ δυστυχοῦντι. ἀλλὰ - καὶ τὸ ῥηθὲν ὑπό - τινος τῶν καθʼ ἡμᾶς σοφιστῶν, ὅτι ἥδισθʼ οἱ φθονοῦντες ἐλεοῦσιν, ἀληθές - ἐστιν· ὥστε καὶ ταύτῃ -ταὐτῃ R: ταύτην - μεγάλην εἶναι τῶν παθῶν διαφοράν, - ὡς τὸ μὲν μῖσος οὔτʼ εὐτυχούντων οὔτε - δυστυχούντων ἀφίστασθαι πέφυκεν, ὁ δὲ φθόνος πρὸς τὴν ἀμφοῖν ὑπερβολὴν - ἀπαγορεύει.

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ἔτι τοίνυν καὶ μᾶλλον οὕτως ἀπὸ τῶν ἐναντίων ταὐτὸ -ταὐτὸ *: τὸ αὐτὸ - σκοπῶμεν. λύουσι - γὰρ ἔχθρας καὶ μῖσος - ἢ πεισθέντες μηδὲν - ἀδικεῖσθαι, ἢ δόξαν ὡς χρηστῶν, οὓς ἐμίσουν ὡς πονηρούς, λαβόντες· ἢ - τρίτον εὖ παθόντες· ἡ γὰρ τελευταία χάρισ ὡς Θουκυδίδης -Θουκυδ́δης] 1, 42 φησὶ κἂν ἐλάττων -ἐλάσσων idem ᾖ, καιρὸν ἔχουσα δύναται - μεῖζον ἔγκλημα λῦσαι τούτων δὲ τὸ - μὲν πρῶτον - οὐ λύει τὸν φθόνον· πεπεισμένοι - γὰρ ἐξ ἀρχῆς μηδὲν ἀδικεῖσθαι φθονοῦσι τὰ δὲ λοιπὰ καὶ παροξύνει τοῖς - τε γὰρ δοκοῦσι χρηστοῖς βασκαίνουσι μᾶλλον, ὡς δὴ τὸ - μέγιστον ἀγαθὸν τὴν ἀρετὴν ἔχουσι κἂν εὖ πάσχωσιν ὑπὸ τῶν - εὐτυχούντων, ἀνιῶνται, φθονοῦντες αὐτοῖς καὶ τῆς προαιρέσεως καὶ τῆς - δυνάμεως· τὸ μὲν γὰρ ἀρετῆς ἐστι τὸ δʼ εὐτυχίας,. ἀγαθὰ - δʼ ἀμφότερα, διὸ παντελῶς ἕτερόν ἐστι τοῦ μίσους - πάθος ὁ φθόνος, εἰ, διʼ ὧν ἐκεῖνο πραΰνεται, τοῦτο λυπεῖται καὶ - παροξύνεται.

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ἤδη τοίνυν καὶ τὴν προαίρεσιν αὐτὴν ἑκατέρου πάθους σκοπῶμεν. ἔστι δὲ - μισοῦντος μὲν - - προαίρεσις κακῶς - ποιῆσαι κατὰ -κατὰ S: καὶ τὴν - δύναμιν· καὶ -ᾗ καὶ R οὕτως ὁρίζονται, διάθεσίν τινα καὶ προαίρεσιν - ἐπιτηρητικὴν τοῦ κακῶς ποιῆσαι. τῷ φθόνῳ δὲ τοῦτο γοῦν ἄπεστι πολλοὺς - γὰρ οἱ φθονοῦντες τῶν συνήθων καὶ οἰκείων ἀπολέσθαι μὲν οὐκ ἂν - ἐθέλοιεν οὐδὲ - δυστυχῆσαι, βαρύνονται δʼ - εὐτυχοῦντας· καὶ κωλύουσι -κωλύουσι] malim κολούουσι - μέν, εἰ δύνανται, τὴν δόξαν αὐτῶν καὶ - λαμπρότητα, συμφορὰς δʼ ἀνηκέστους οὐκ ἂν προσβάλοιεν· ἀλλʼ ὥσπερ οἰκίας - ὑπερεχούσης τὸ ἐπισκοτοῦν αὐτοῖς καθελόντες ἀρκοῦνται.

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mihi quoque initium libelli deesse videturοὕτω δὴ καὶ δοκεῖ μηθὲν τοῦ μίσους διαφέρειν ὁ φθόνος ἀλλʼ ὁ αὐτὸς εἶναι. καθόλου μὲν γὰρ ὥσπερ πολυάγκιστρονπολυάγκιστρον] substantivum ἡ κακία τοῖς ἐξηρτημένοις αὐτῆς πάθεσι κινουμένη δεῦρο κἀκεῖσε πολλὰς πρὸς ἄλληλα συναφὰς καὶ περιπλοκὰς ἐνδίδωσι ταῦτα δʼ ὥσπερ νοσήματα συμπαθεῖ ταῖς ἀλλήλων φλεγμοναῖς. ὁ γὰρ εὐτυχῶν ὁμοίως καὶ τὸν μισοῦντα λυπεῖ καὶ τὸν φθονοῦντα. διὸ καὶ τὴν εὔνοιαν ἀμφοτέροις νομίζομεν ἀντικεῖσθαι, βούλησιν οὖσαν ἀγαθῶν τοῖς πλησίον· καὶ τῷ μισεῖν τὸ φθονεῖν ταὐτὸνταὐτὸν *: ταὐτὸ εἶναι, ὅτι τὴν ἐναντίαν τῷ φιλεῖν ἔχει προαίρεσιν. ἐπεὶ δʼ οὐχ οὕτω ταὐτὸν αἱ ὁμοιότητες ὡς ἕτερον αἱ διαφοραὶ ποιοῦσι, κατὰ ταύτας ζητοῦμενκατὰ ταύτας ζητοῦμεν (aut ζητῶμεν) - μεταδιώξωμεν] corrupta. κατὰ ταύτας τὰ ζητούμενα μεταδιώξωμεν Madvigius ἑὰν μεταδιώξωμεν, ἀπὸ τῆς γενέσεως ἀρξάμενοι τῶν παθῶν.

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γεννᾶται τοίνυν τὸ μῖσος ἐκ φαντασίας τοῦ ὅτι πονηρὸς ἢ κοινῶς ἢ πρὸς αὐτόν ἐστιν ὁ μισούμενος· καὶ γὰργὰρ] γὰρ οἱ R ἀδικεῖσθαι δόξαντες αὐτοὶαὐτοί τε R πεφύκασι μισεῖν, καὶ τοὺς ἄλλως ἀδικητικοὺς ἢ πονηροὺς προβάλλονται καὶ δυσχεραίνουσι φθονοῦσι δʼ ἁπλῶς τοῖς εὖ πράττειν δοκοῦσιν. ὅθεν ἔοικεν ὁ μὲνμὲν] om. codd. mei φθόνος ἀόριστος εἶναι, καθάπερ ὀφθαλμία πρὸς ἅπαν τὸ λαμπρὸν ἐκταρασσόμενος· τὸ δὲ μῖσος ὥρισται καθʼ ὑποκειμένων ἀεί τινων ἀπερειδόμενον πρὸς αὐτόν. πρὸς αὐτόν] προσαντῶν R

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δεύτερον δὲ τὸ μισεῖν γίγνεται καὶ πρὸς ἄλογα ζῷα· καὶ γὰρ γαλᾶς καὶ κανθαρίδας ἔνιοι μισοῦσι καὶ φρύνους καὶ ὄφεις· Γερμανικὸς δʼ ἀλεκτρυόνος οὔτε φωνὴν οὔτʼ ὄψιν ὑπέμενενὑπέμενεν *: ὑπέμεινεν οἱ δὲ Περσῶν μάγοι τοὺς μῦς ἀπεκτίννυσαν, ὡς αὐτοί τε μισοῦντες καὶ τοῦ θεοῦ δυσχεραίνοντος τὸ ζῷον· ὁμοῦ τιτι R: τε γὰρ πάντες Ἄραβες καὶ Αἰθίοπες μυσάττονται. τὸ μέντοι φθονεῖν πρὸς; μόνον ἄνθρωπον ἀνθρώπῳ γίγνεται.

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κἂνκἀν *: κἂν τοῖς θηρίοις δὲ φθόνον μὲν οὐκ εἰκὸς ἐγγίνεσθαι πρὸς ἄλληλα· τοῦ γὰρ εὖ πράττειν ἢ κακῶς ἕτερον φαντασίαν οὐ λαμβάνουσιν, οὐδʼ ἅπτεται τὸ ἔνδοξον ἢ ἄδοξον αὐτῶν, οἷς ὁ φθόνος ἐκτραχύνεται μάλιστα. μισοῦσι δʼ ἄλληλα καὶ ἀπεχθάνονται καὶ πολεμοῦσιν ὥσπερ ἀσπείστουςἀσπείστους R: ἀπίστους τινὰς πολέμουςπολέμους Emperius: πολεμοῦσι δʼ ἀετοὶ καὶ δράκοντες, κορῶναι καὶ γλαῦκες, αἰγιθαλλοὶ καὶ ἀκανθυλλίδες· ὥστε τούτων γέ φασι μηδὲ τὸ αἷμα κίρνασθαι σφαττομένων, ἀλλὰ κἂν μίξῃς, ἰδίᾳ πάλιν ἀπορρεῖνἀπορρεῖν W: ἀπορρεῖ διακρινόμενον. εἰκότως; δʼ ἔχειδʼ ἔχει Emperius: δὲ καὶ τῷ λέοντι πρὸς τὸν ἀλεκτρυόνα καὶ τῷ ἐλέφαντι πρὸς τὴν ὗν μῖσος ἰσχυρὸν γεγεννηκέναιἐγεγεννηκεναι R τὸν φόβον· ὃ γὰρ δεδίασι, καὶ μισεῖν πεφύκασιν ὥστε καὶ ταύτῃ φαίνεσθαι διαφέροντα τοῦ μίσους τὸν φθόνον, τὸ μὲν δεχομένης τῆς τῶν θηρίων φύσεως τὸν δὲ μὴ δεχομένης.

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ἔτι τοίνυν τὸ μὲν φθονεῖν πρὸς οὐδένα γίγνεται δικαίως· οὐδεὶς γὰρ ἀδικεῖ τῷ εὐτυχεῖν, ἐπὶ τούτῳ δὲ φθονοῦνται μισοῦνται δὲ πολλοὶ δικαίως, ὡς οὓςὡς οὓς] οὓς R. ὥστε καὶ ἄλλους W. ὥστʼ Emperius et deinde οἳ ἂν pro ἂν ἀξιομισήτους καλοῦμεν,καλοῦμεν] add. καὶ τοῖς αὐτῶν γνωρίμοις δυσχεραίνομεν R ἂν μὴ φεύγωσι τοὺς τοιούτους μηδὲ βδελύττωνται καὶ δυσχεραίνωσι. μέγα δὲ τούτου τεκμήριον, ὅτι μισεῖν μὲν πολλοὺς ὁμολογοῦσιν ἔνιοι φθονεῖν δʼ οὐδενὶ λέγουσι. καὶ γὰρ ἡ μισοπονηρία τῶν ἐπαινουμένων ἐστί· καὶ τὸν ἀδελφιδοῦν τοῦ Λυκούργου Χάριλλον, βασιλεύοντα τῆς Σπάρτης ἐπιεικῆ δʼ ὄντα καὶ πρᾶον ἐπαινούντων τινῶν, ὁ συνάρχων καὶ πῶς ἔφη χρηστός ἐστι Χάριλλος, ὃς οὐδὲ τοῖς πονηροῖς χαλεπός ἐστι; καὶ τοῦ Θερσίτου ὁ ποιητὴς τὴν μὲν τοῦ σώματος κακίαν πολυμερῶς καὶ περιωδευμένως ἐξεμόρφησε, τὴν δὲ τοῦ ἤθους μοχθηρίαν συντομώτατα καὶ διʼ ἑνὸςδιʼ ἑνος] διʼ ἑνὸς ἔπους? sed simile exemplum inveni in Schol. Soph. ad Aiac vs. 125: ὁ δὲ Ὁμηρος διʼ ἑνὸς αὐτάρκως τοῦτο δεδήλωκεν. cf. Schol. ad Antig. vs. 107 ἔφρασεν, ἔχθιστος δʼ Ἀχιλῆι μάλιστʼ ἦν ἠδʼ ὈδυσῆιHom. B 220 ὑπερβολὴ γάρ τις φαυλότητος τὸ τοῖς κρατίστοις ἐχθρὸν εἶναι. καὶκαὶ] del. W φθονεῖν δʼ ἀρνοῦνται κἂν ἐλέγχωνται, μυρίας σκήψεις προΐσχονται, ὀργίζεσθαι λέγοντες ἢ φοβεῖσθαι τὸν ἄνθρωπον ἢ μισεῖν ἢ ὁ τι ἂν τύχωσιν ἄλλο τῷ φθόνῳ τοῦτοῦ] del. Duebnerus πάθους ὄνομα περιβάλλοντες καὶ καλύπτοντες, ὡς μόνον τοῦτο τῶντῶν τῆς Duebnerus ψυχῆς νοσημάτων ἀπόρρητον.

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ἀνάγκηἀνάγκῃ S τοίνυν τὰ πάθη ταῦταταῦτα] ταῦτʼ οὐ R. fort. ἀνάγκη - ταῦτα τοῖς αὐτοῖς - αὔξεσθαι· καὶ γὰρ καὶ ἐπιγίγνεσθαι πέφυκεν ἀλλήλοις τοῖς αὐτοῖς ὥσπερ τὰ φυτὰ καὶ τρέφεσθαι καὶ αὔξεσθαι καὶ ἐπιγίγνεσθαι πέφυκεν ἀλλήλοις. μισοῦμένμισοῦσι μέντοι? γε μᾶλλον τοὺς μᾶλλον εἰς πονηρίαν ἐπιδιδόντας, φθονοῦσι δὲ μᾶλλον τοὺς μᾶλλον ἐπʼ ἀρετῇ προϊέναι δοκοῦσι. διὸ καὶ Θεμιστοκλῆς ἔτι μειράκιον ὢν οὐδὲν ἔφη πράττειν λαμπρόν· οὔπω γὰρ φθονεῖσθαι. καθάπερ γὰρ αἱ κανθαρίδες ἐμφύονται μάλιστα τῷ ἀκμάζοντι σίτῳ καὶ τοῖς εὐθαλέσι ῥόδοις, οὕτως ὁ φθόνος ἅπτεται μάλιστα τῶν χρηστῶν καὶ αὐξομένων πρὸς ἀρετὴν καὶ δόξαν ἠθῶν καὶ προσώπων.προσώπων] add. κεκτημένων Patzigius ex Maximo p. 961 d καὶ τοὐναντίον αὖ πάλιν αἱ μὲν ἄκρατοι πονηρίαι συνεπιτείνουσι τὸ μῖσος. τοὺς γοῦν Σωκράτη συκοφαντήσαντας ὡς εἰς ἔσχατον κακίας ἐληλακότας οὕτως ἐμίσησαν οἱ πολῖται καὶ ἀπεστράφησαν, ὡς μήτε πῦρ αὔειναὔειν] ἐναύειν Herwerdenus μήτεμήτε R: μὴ ἀποκρίνεσθαι πυνθανομένοις μήτʼ λουομένοις κοινωνεῖν ὕδατος, ἀλλʼ ἀναγκάζειν ἐκχεῖν ἐκεῖνο τοὺς παραχύτας ὡς μεμιασμένον, ἕως ἀπήγξαντο μὴ φέροντες τὸ μῖσος. αἱ δὲ τῶν εὐτυχημάτων ὑπεροχαὶ καὶ λαμπρότητες πολλάκις τὸν φθόνον κατασβεννύουσιν. οὐ γὰρ εἰκὸς Ἀλεξάνδρῳ τινὰ φθονεῖν οὐδὲ Κύρῳ, κρατήσασι καὶ γενομένοις κυρίοις ἁπάντων. ἀλλʼ ὥσπερ ὁ ἥλιος, ὧν ἂν ὑπὲρ κορυφῆς γένηται, καταχεόμενος τὸ φῶς ἢ παντάπασι τὴν σκιὰν ἀνεῖλεν ἢ μικρὰν ἐποίησεν, οὕτω πολὺ τῶν ὕψος λαβόντων καὶ γενομένων κατὰ κεφαλῆς τοῦ φθόνου, συστέλλεται καὶ ἀναχωρεῖ καταλαμπόμενος. τὸ μέντοι μῖσος οὐκ ἀνίησιν ἡ τῶν ἐχθρῶν ὑπεροχὴ καὶ δύναμις. ὁ γοῦν Ἀλέξανδρος φθονοῦντα μὲν οὐδένʼ εἶχε, μισοῦντας δὲ πολλοὺς ὑφʼ ὧν τέλος ἐπιβουλευθεὶς ἀπέθανεν. ὁμοίως τοίνυν καὶ τὰ δυστυχήματα τοὺς μὲν φθονοῦντας παύει τὰς δʼ αὖ ἔχθρας οὐκ ἀναιρεῖ· μισοῦσι γὰρ καὶ ταπεινοὺς τοὺς ἐχθροὺς γενομένους, φθονεῖ δʼ οὐδεὶς τῷ δυστυχοῦντι. ἀλλὰ καὶ τὸ ῥηθὲν ὑπό τινος τῶν καθʼ ἡμᾶς σοφιστῶν, ὅτι ἥδισθʼ οἱ φθονοῦντες ἐλεοῦσιν, ἀληθές ἐστιν· ὥστε καὶ ταύτῃταὐτῃ R: ταύτην μεγάλην εἶναι τῶν παθῶν διαφοράν, ὡς τὸ μὲν μῖσος οὔτʼ εὐτυχούντων οὔτε δυστυχούντων ἀφίστασθαι πέφυκεν, ὁ δὲ φθόνος πρὸς τὴν ἀμφοῖν ὑπερβολὴν ἀπαγορεύει.

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ἔτι τοίνυν καὶ μᾶλλον οὕτως ἀπὸ τῶν ἐναντίων ταὐτὸταὐτὸ *: τὸ αὐτὸ σκοπῶμεν. λύουσι γὰρ ἔχθρας καὶ μῖσος ἢ πεισθέντες μηδὲν ἀδικεῖσθαι, ἢ δόξαν ὡς χρηστῶν, οὓς ἐμίσουν ὡς πονηρούς, λαβόντες· ἢ τρίτον εὖ παθόντες· ἡ γὰρ τελευταία χάρις ὡς ΘουκυδίδηςΘουκυδ́δης] 1, 42 φησὶ κἂν ἐλάττωνἐλάσσων idem ᾖ, καιρὸν ἔχουσα δύναται μεῖζον ἔγκλημα λῦσαι τούτων δὲ τὸ μὲν πρῶτον οὐ λύει τὸν φθόνον· πεπεισμένοι γὰρ ἐξ ἀρχῆς μηδὲν ἀδικεῖσθαι φθονοῦσι τὰ δὲ λοιπὰ καὶ παροξύνει τοῖς τε γὰρ δοκοῦσι χρηστοῖς βασκαίνουσι μᾶλλον, ὡς δὴ τὸ μέγιστον ἀγαθὸν τὴν ἀρετὴν ἔχουσι κἂν εὖ πάσχωσιν ὑπὸ τῶν εὐτυχούντων, ἀνιῶνται, φθονοῦντες αὐτοῖς καὶ τῆς προαιρέσεως καὶ τῆς δυνάμεως· τὸ μὲν γὰρ ἀρετῆς ἐστι τὸ δʼ εὐτυχίας,. ἀγαθὰ δʼ ἀμφότερα, διὸ παντελῶς ἕτερόν ἐστι τοῦ μίσους πάθος ὁ φθόνος, εἰ, διʼ ὧν ἐκεῖνο πραΰνεται, τοῦτο λυπεῖται καὶ παροξύνεται.

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ἤδη τοίνυν καὶ τὴν προαίρεσιν αὐτὴν ἑκατέρου πάθους σκοπῶμεν. ἔστι δὲ μισοῦντος μὲν προαίρεσις κακῶς ποιῆσαι κατὰκατὰ S: καὶ τὴν δύναμιν· καὶᾗ καὶ R οὕτως ὁρίζονται, διάθεσίν τινα καὶ προαίρεσιν ἐπιτηρητικὴν τοῦ κακῶς ποιῆσαι. τῷ φθόνῳ δὲ τοῦτο γοῦν ἄπεστι πολλοὺς γὰρ οἱ φθονοῦντες τῶν συνήθων καὶ οἰκείων ἀπολέσθαι μὲν οὐκ ἂν ἐθέλοιεν οὐδὲ δυστυχῆσαι, βαρύνονται δʼ εὐτυχοῦντας· καὶ κωλύουσικωλύουσι] malim κολούουσι μέν, εἰ δύνανται, τὴν δόξαν αὐτῶν καὶ λαμπρότητα, συμφορὰς δʼ ἀνηκέστους οὐκ ἂν προσβάλοιεν· ἀλλʼ ὥσπερ οἰκίας ὑπερεχούσης τὸ ἐπισκοτοῦν αὐτοῖς καθελόντες ἀρκοῦνται.

From d180b6d15998474e2d77ac7678e79bd4785f0689 Mon Sep 17 00:00:00 2001 From: lcerrato Date: Mon, 9 Mar 2020 11:30:22 -0400 Subject: [PATCH 9/9] (tlg0007_review) missing section in tlg0007.tlg102 greek file #633 --- data/tlg0007/tlg102/tlg0007.tlg102.perseus-grc2.xml | 4 +++- 1 file changed, 3 insertions(+), 1 deletion(-) diff --git a/data/tlg0007/tlg102/tlg0007.tlg102.perseus-grc2.xml b/data/tlg0007/tlg102/tlg0007.tlg102.perseus-grc2.xml index d1c7586b7..111aa6cae 100755 --- a/data/tlg0007/tlg102/tlg0007.tlg102.perseus-grc2.xml +++ b/data/tlg0007/tlg102/tlg0007.tlg102.perseus-grc2.xml @@ -109,7 +109,9 @@ replacementPattern="#xpath(/tei:TEI/tei:text/tei:body/tei:div/tei:div[@n='$1'])"

ἔστι τοίνυν καὶ πρὸς δικαιοσύνηνδικαιοσύνην Madvigius: δικαιοσύνης ἄσκησις, ὑπερβῆναί ποτε λῆμμα δίκαιον, ἵνα πόρρω τῶν ἀδίκων ἐθίσῃς σεαυτὸν εἶναι· καὶ πρὸς σωφροσύνην ὁμοίως, ἀποσχέσθαι ποτὲ γυναικὸς ἰδίας, ἵνα μηδέποτε κινηθῇς ὑπʼ ἀλλοτρίας. τοῦτο δὴ τὸ ἔθος ἐπάγων τῇ πολυπραγμοσύνῃ πειρῶ καὶ τῶν ἰδίων ἔνια παρακοῦσαί ποτε καὶ παριδεῖν καί, βουλομένου τινὸς ἀγγεῖλαί τι τῶν ἐπὶ τῆς οἰκίας, ὑπερβαλέσθαι, καὶ λόγους περὶ σοῦ λελέχθαι δοκοῦντας ἀπώσασθαι. καὶ γὰρ τὸν Οἰδίποδα τοῖς μεγίστοις κακοῖς ἡ περιεργία περιέβαλε· ζητῶν γὰρ ἑαυτὸν ὡς οὐκ ὄντα Κορίνθιον ἀλλὰ ξένον, ἀπήντησε τῷ Λαΐῳ, καὶ τοῦτον ἀνελὼν καὶ τὴν μητέρα λαβὼν ἐπὶ τῇ βασιλείᾳ γυναῖκα καὶ δοκῶν εἶναι μακάριος πάλιν ἑαυτὸν ἐζήτει. καὶ τῆς γυναικὸς οὐκ ἐώσης, ἔτι μᾶλλον ἤλεγχε τὸν συνειδότα γέροντα, πᾶσαν προσφέρων ἀνάγκην. τέλος δὲ τοῦ πράγματος ἢδη περιφέροντος αὐτὸν τῇ ὑπονοίᾳ καὶ τοῦ γέροντος ἀναβοήσαντος οἴμοι πρὸς αὐτῷ γʼ εἰμὶ τῷ δεινῷ λέγειν, Soph. OR 1169. 1170 ὅμως ἐξημμένος ὑπὸ τοῦ πάθους καὶ σφαδᾴζων ἀποκρίνεται κἄγωγʼ ἀκούειν· ἀλλʼ ὅμως ἀκουστέον. Soph. OR 1169. 1170 οὕτω τίς ἐστι γλυκύπικρος καὶ ἀκατάσχετος ὁ τῆς πολυπραγμοσύνης γαργαλισμός, ὥσπερ ἕλκος αἱμάσσων ἑαυτόν, ὅταν ἀμύσσηται. ὁ δʼ ἀπηλλαγμένος τῆς νόσου ταύτης καὶ φύσει πρᾶος, ἀγνοήσας τι τῶν δυσχερῶν εἴποι ἄνἄν] νὴ Δίʼ ἄν? ὦ πότνια λήθη τῶν κακῶν, ὡς εἶ σοφή. Eur. Or. 213

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διὸ καὶ πρὸς ταῦτα συνεθιστέον αὑτούς, ἐπιστολὴν κομισθεῖσαν μὴ ταχὺ μηδὲ κατεσπευσμένως λῦσαι, καθάπερ οἱ πολλοὶ ποιοῦσιν, ἂν αἱ χεῖρες βραδύνωσι, τοῖς ὀδοῦσι τοὺς δεσμοὺς διαβιβρώσκοντες· ἀγγέλου ποθὲν ἥκοντος, μὴ προσδραμεῖν μηδʼ ἐξαναστῆναι· φίλου τινὸς εἰπόντος ἔχω σοί τι καινὸν εἰπεῖν πρᾶγμα μᾶλλον, εἴ τιεἴ τι] εἰπεῖν εἴ τι? χρήσιμον ἔχεις ὠφέλιμον. ἐμοῦ ποτʼ ἐν Ῥώμῃ διαλεγομένου, Ῥούστικος ἐκεῖνος, ὃν ὕστερον ἀπέκτεινε Δομετιανὸς τῇ δόξῃ φθονήσας, ἠκροᾶτο, καὶ διὰ μέσου στρατιώτης παρελθὼν ἐπιστολὴν αὐτῷ Καίσαρος ἐπέδωκε· γενομένης δὲ σιωπῆς κἀμοῦ διαλιπόντος, ὅπως ἀναγνῷ τὴν ἐπιστολήν, οὐκ ἠθέλησεν οὐδʼ ἔλυσε πρότερον ἢ διεξελθεῖν ἐμὲ τὸν λόγον καὶ διαλυθῆναι τὸ ἀκροατήριον ἐφʼ ᾧ πάντες ἐθαύμασαν τὸ βάρος τἀνδρός.τἀνδρός *: τοῦ ἀνδρός ὅταν δέ τις οἷς ἔξεστι τρέφων τὸ πολύπραγμον, ἰσχυρὸν ἀπεργάσηται καὶ βίαιον, οὐκέτι ῥᾳδίως, πρὸς ἃ κεκώλυται φερομένου διὰ συνήθειαν, κρατεῖν δυνατός ἐστιν· ἀλλʼ ἐπιστόλια παραλύουσιν οὗτοι φίλων, συνεδρίοις ἀπορρήτοις ἑαυτοὺς παρεμβάλλουσιν, ἱερῶν, ἃ μὴ θέμις ὁρᾶν, γίγνονται θεαταί, τόπους ἀβάτους πατοῦσι, πράγματα καὶ λόγους βασιλικοὺς ἀνερευνῶσι. γιγνώσκειν, ἐπαχθεστάτους ποιεῖ τὸ τῶν λεγομένων ὤτων καὶ προσαγωγέων γένος. ὠτακουστὰς μὲν οὖν πρῶτος ἔσχεν ὁ νέος Δαρεῖος ἀπιστῶν ἑαυτῷ καὶ πάντας ὑφορώμενος καὶ δεδοικώς· τοὺς δὲ προσαγωγίδας οἱ Διονύσιοι τοῖς ΣυρακοσίοιςΣυρακοσίοις hic et infra *: συρακουσίοις κατέμιξαν· ὅθεν ἐν τῇ μεταβολῇ τῶν πραγμάτων τούτους πρώτους οἱ Συρακόσιοι συλλαμβάνοντες ἀπετυμπάνιζον. καὶ γὰρ τὸ τῶν συκοφαντῶν γένος ἐκ τῆς τῶν πολυπραγμόνων φρατρίας καὶ ἑστίας ἐστίν. ἀλλʼ οἱ μὲν συκοφάνται ζητοῦσιν, εἴ τιςτις] τί τις? ἢ βεβούλευται κακὸν ἢ πεποίηκεν· οἱ δὲ πολυπράγμονες καὶ τὰς ἀβουλήτους ἀτυχίας τῶν πέλας ἐλέγχοντες εἰς μέσον ἐκφέρουσι. λέγεται δὲ καὶ τὸν ἀλιτήριον ἐκ φιλοπραγμοσύνης κατονομασθῆναι τὸ πρῶτον· λιμοῦ γὰρ ὡς ἔοικεν Ἀθηναίοις ἰσχυροῦ γενομένου, καὶ τῶν ἐχόντων πυρὸν εἰς μέσον οὐ φερόντων ἀλλὰ κρύφα καὶ νύκτωρ ἐν ταῖς οἰκίαις ἀλούντων, περιιόντες ἐτήρουν τῶν μύλων τὸν ψόφον εἶτʼ ἀλιτήριοι προσηγορεύθησαν. ὁμοίως δὲ καὶ τῷ συκοφάντῃ τοὔνομα γεγενῆσθαι· κεκωλυμένου γὰρ ἐκφέρειν τὰ σῦκα, μηνύοντες καὶ φαίνοντες τοὺς ἐξάγοντας ἐκλήθησαν συκοφάνται. καὶ τοῦτʼ οὖν οὐκ ἄχρηστόν ἐστιν ἐννοεῖν τοὺς πολυπράγμονας, ὅπως αἰσχύνωνται τὴν πρὸς τοὺς μισουμένους μάλιστα καὶ δυσχεραινομένους ὁμοιότητα καὶ συγγένειαν τοῦ ἐπιτηδεύματος.

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διὸ καὶ πρὸς ταῦτα συνεθιστέον αὑτούς, ἐπιστολὴν κομισθεῖσαν μὴ ταχὺ μηδὲ κατεσπευσμένως λῦσαι, καθάπερ οἱ πολλοὶ ποιοῦσιν, ἂν αἱ χεῖρες βραδύνωσι, τοῖς ὀδοῦσι τοὺς δεσμοὺς διαβιβρώσκοντες· ἀγγέλου ποθὲν ἥκοντος, μὴ προσδραμεῖν μηδʼ ἐξαναστῆναι· φίλου τινὸς εἰπόντος ἔχω σοί τι καινὸν εἰπεῖν πρᾶγμα μᾶλλον, εἴ τιεἴ τι] εἰπεῖν εἴ τι? χρήσιμον ἔχεις ὠφέλιμον. ἐμοῦ ποτʼ ἐν Ῥώμῃ διαλεγομένου, Ῥούστικος ἐκεῖνος, ὃν ὕστερον ἀπέκτεινε Δομετιανὸς τῇ δόξῃ φθονήσας, ἠκροᾶτο, καὶ διὰ μέσου στρατιώτης παρελθὼν ἐπιστολὴν αὐτῷ Καίσαρος ἐπέδωκε· γενομένης δὲ σιωπῆς κἀμοῦ διαλιπόντος, ὅπως ἀναγνῷ τὴν ἐπιστολήν, οὐκ ἠθέλησεν οὐδʼ ἔλυσε πρότερον ἢ διεξελθεῖν ἐμὲ τὸν λόγον καὶ διαλυθῆναι τὸ ἀκροατήριον ἐφʼ ᾧ πάντες ἐθαύμασαν τὸ βάρος τἀνδρός.τἀνδρός *: τοῦ ἀνδρός ὅταν δέ τις οἷς ἔξεστι τρέφων τὸ πολύπραγμον, ἰσχυρὸν ἀπεργάσηται καὶ βίαιον, οὐκέτι ῥᾳδίως, πρὸς ἃ κεκώλυται φερομένου διὰ συνήθειαν, κρατεῖν δυνατός ἐστιν· ἀλλʼ ἐπιστόλια παραλύουσιν οὗτοι φίλων, συνεδρίοις ἀπορρήτοις ἑαυτοὺς παρεμβάλλουσιν, ἱερῶν, ἃ μὴ θέμις ὁρᾶν, γίγνονται θεαταί, τόπους ἀβάτους πατοῦσι, πράγματα καὶ λόγους βασιλικοὺς ἀνερευνῶσι.

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καίτοι γε τοὺς τυράννους, οἷς ἀνάγκη πάντα γιγνώσκειν, ἐπαχθεστάτους ποιεῖ τὸ τῶν λεγομένων ὤτων καὶ προσαγωγέων γένος. ὠτακουστὰς μὲν οὖν πρῶτος ἔσχεν ὁ νέος Δαρεῖος ἀπιστῶν ἑαυτῷ καὶ πάντας ὑφορώμενος καὶ δεδοικώς· τοὺς δὲ προσαγωγίδας οἱ Διονύσιοι τοῖς ΣυρακοσίοιςΣυρακοσίοις hic et infra *: συρακουσίοις κατέμιξαν· ὅθεν ἐν τῇ μεταβολῇ τῶν πραγμάτων τούτους πρώτους οἱ Συρακόσιοι συλλαμβάνοντες ἀπετυμπάνιζον. καὶ γὰρ τὸ τῶν συκοφαντῶν γένος ἐκ τῆς τῶν πολυπραγμόνων φρατρίας καὶ ἑστίας ἐστίν. ἀλλʼ οἱ μὲν συκοφάνται ζητοῦσιν, εἴ τιςτις] τί τις? ἢ βεβούλευται κακὸν ἢ πεποίηκεν· οἱ δὲ πολυπράγμονες καὶ τὰς ἀβουλήτους ἀτυχίας τῶν πέλας ἐλέγχοντες εἰς μέσον ἐκφέρουσι. λέγεται δὲ καὶ τὸν ἀλιτήριον ἐκ φιλοπραγμοσύνης κατονομασθῆναι τὸ πρῶτον· λιμοῦ γὰρ ὡς ἔοικεν Ἀθηναίοις ἰσχυροῦ γενομένου, καὶ τῶν ἐχόντων πυρὸν εἰς μέσον οὐ φερόντων ἀλλὰ κρύφα καὶ νύκτωρ ἐν ταῖς οἰκίαις ἀλούντων, περιιόντες ἐτήρουν τῶν μύλων τὸν ψόφον εἶτʼ ἀλιτήριοι προσηγορεύθησαν. ὁμοίως δὲ καὶ τῷ συκοφάντῃ τοὔνομα γεγενῆσθαι· κεκωλυμένου γὰρ ἐκφέρειν τὰ σῦκα, μηνύοντες καὶ φαίνοντες τοὺς ἐξάγοντας ἐκλήθησαν συκοφάνται. καὶ τοῦτʼ οὖν οὐκ ἄχρηστόν ἐστιν ἐννοεῖν τοὺς πολυπράγμονας, ὅπως αἰσχύνωνται τὴν πρὸς τοὺς μισουμένους μάλιστα καὶ δυσχεραινομένους ὁμοιότητα καὶ συγγένειαν τοῦ ἐπιτηδεύματος.