From a4a02e5c9255f9f7c2ecd1d0886fe0047b7ab4c4 Mon Sep 17 00:00:00 2001 From: lcerrato Date: Wed, 3 Jul 2024 17:18:53 -0400 Subject: [PATCH] (grc_conversion) fix #1636 --- .../tlg107/tlg0007.tlg107.perseus-eng2.xml | 40 +++++++++++----- .../tlg107/tlg0007.tlg107.perseus-grc2.xml | 46 +++++++++++++------ manifest.txt | 7 +++ 3 files changed, 68 insertions(+), 25 deletions(-) diff --git a/data/tlg0007/tlg107/tlg0007.tlg107.perseus-eng2.xml b/data/tlg0007/tlg107/tlg0007.tlg107.perseus-eng2.xml index f8004323d..aeb4d847f 100755 --- a/data/tlg0007/tlg107/tlg0007.tlg107.perseus-eng2.xml +++ b/data/tlg0007/tlg107/tlg0007.tlg107.perseus-eng2.xml @@ -119,20 +119,36 @@ schematypens="http://relaxng.org/ns/structure/1.0"?>

Bion was of opinion that God, in punishing the children of the wicked for the sins of their fathers, seems more irregular than a physician that should administer physic to a son or a grandchild, to cure the distemper of a father or a grandfather. But this comparison does not run cleverly; since the amplification of the similitude agrees only in some things, but in others is altogether defective. For if one man be cured of a disease by physic, the same medicine will not cure another; nor was it ever known that any person troubled with sore eyes or laboring under a fever was ever restored to perfect health by seeing another in the same condition anointed or plastered. But the punishments or executions of malefactors are done publicly in the face of the world, to the end that, justice appearing to be the effect of prudence and reason, some may be restrained by the correction inflicted upon others. So that Bion never rightly apprehended where the comparison answered to our question. For oftentimes it happens, that a man comes to be haunted with a troublesome though not incurable disease, and through sloth and in temperance increases his distemper, and weakens his body to that degree that he occasions his own death. After this, it is true, the son does not fall sick; only he has received from his father’s seed such a habit of body as makes him liable to the same disease; which a good physician or a tender friend or a skilful apothecary or a careful master observing confines him to a strict and spare diet, restrains him from all manner of superfluity, keeps him from all the temptations of delicious fare, wine, and women, and making use of wholesome and proper physic, together with convenient exercise, dissipates and extirpates the original cause of a distemper at the beginning, before it grows to a head and gets a masterless dominion over the body. And is it not our usual practice thus to admonish those that are born of diseased parents, to take timely care of themselves, and not to neglect the malady, but to expel the original nourishment of the inbred evil, as being then easily movable and apt for expulsion? It is very true, cried they. Therefore, said I, we cannot be said to do an absurd thing, but what is absolutely necessary,—nor that which is ridiculous, but what is altogether useful,—while we prescribe to the children of the epileptic, the hypochondriacal, and those that are subject to the gout, such exercises, diet, and remedies as are proper, not so much because they are at that time troubled with the distemper, as to prevent the malady. For a man begotten by an unsound body does not therefore deserve punishment, but rather the preservation of proper physic and good regimen; which if any one call the punishment of fear or effeminacy, because the person is debarred his pleasures and put to some sort of pain by cupping and blistering, we mind not what he says. If then it be of such importance to preserve, by physic and other proper means, the vitiated offspring of another body, foul and corrupted; ought we to suffer the hereditary resemblances of a wicked nature to sprout up and bud in the youthful character, and to wait till they are diffused into all the affections of the mind, and bring forth and ripen the malignant fruit of a mischievous disposition? For such is the expression of Pindar.

Or can you believe but that in this particular God is wiser than Hesiod, admonishing and exhorting us in this manner:Hesiod, Works and Days, 735. Nor mind the pleasures of the genial bed, Returning from th’ interment of the dead; But propagate the race, when heavenly food And feasting with the Gods have warmed the blood; intimating thereby, that a man was never to attempt the work of generation but in the height of a jocund and merry humor, and when he found himself as it were dissolved into jollity; as if from procreation proceeded the impressions not only of vice or virtue, but of sorrow and joy, and of all other qualities and affections whatever. However, it is not the work of human wisdom (as Hesiod supposes) but of divine providence, to foresee the sympathies and differences of men’s natures, before the malignant infection of their unruly passions come to exert itself, by hurrying their unadvised youth into a thousand villanous miscarriages. For though the cubs of bears and whelps of wolves and apes immediately discover their several inbred qualities and natural conditions without any disguise or artificial concealment, man is nevertheless a creature more refined, who, many times curbed by the shame of transgressing common customs, universal opinion, or the law, conceals the evil that is within him, and imitates only what is laudable and honest. So that he may be thought to have altogether cleansed and rinsed away the stains and imperfections of his vicious disposition, and so cunningly for a long time to have kept his natural corruption wrapped up under the covering of craft and dissimulation, that we are scarce sensible of the fallacy till we feel the stripes or sting of his injustice; believing men to be only then unjust, when they offer wrong to ourselves; lascivious, when we see them abandoning themselves to their lusts; and cowards, when we see them turning their backs upon the enemy; just as if any man should be so idle as to believe a scorpion had no sting until he felt it, or that a viper had no venom until it bit him,—which is a silly conceit. For there is no man that only then becomes wicked when he appears to be so; but, having the seeds and principles of iniquity within him long before, the thief steals when he meets with a fit opportunity, and the tyrant violates the law when he finds himself surrounded with sufficient power. But neither is the nature and disposition of any man concealed from God, as taking upon him with more exactness to scrutinize the soul than the body; nor does he tarry till actual violence or lewdness be committed, to punish the hands of the wrong-doer, the tongue of the profane, or the transgressing members of the lascivious and obscene. For he does not exercise his vengeance on the unjust for any wrong that he has received by his injustice, nor is he angry with the highway robber for any violence done to himself, nor does he abominate the adulterer for defiling his bed; but many times, by way of cure and reformation, he chastises the adulterer, the covetous miser, and the wronger of his neighbors, as physicians endeavor to subdue an epilepsy by preventing the coming of the fits.

What shall I say? But even a little before we were offended at the Gods protracting and delaying the punishments of the wicked, and now we are as much displeased that they do not curb and chastise the depravities of an evil disposition before the fact committed; not considering that many times a mischief contrived for future execution may prove more dreadful than a fact already committed, and that dormant villany may be more dangerous than open and apparent iniquity; not being able to apprehend the reason wherefore it is better to bear with the unjust actions of some men, and to prevent the meditating and contrivance of mischief in others. As, in truth, we do not rightly comprehend why some remedies and physical drugs are no way convenient for those that labor under a real disease, yet wholesome and profitable for those that are seemingly in health, but yet perhaps in a worse condition than they who are sick. Whence it comes to pass, that the Gods do not always turn the transgressions of parents upon their children; but if a virtuous son happen to be the offspring of a wicked father,—as often it falls out that a sane child is born of one that is unsound and crazy,—such a one is exempted from the punishment which threatens the whole descent, as having been adopted into a virtuous family. But for a young man that treads in the footsteps of a criminal race, it is but just that he should succeed to the punishment of his ancestor’s iniquity, as one of the debts attached to his inheritance. For neither was Antigonus punished for the crimes of Demetrius; nor (among the ancient heroes) Phyleus for the transgressions of Augeas, nor Nestor for the impiety of Neleus; in regard that, though their parents were wicked, yet they were virtuous themselves. But as for those whose nature has embraced and espoused the vices of their parentage, them holy vengeance prosecutes, pursuing the likeness and resemblance of sin. For as the warts and moles and freckles of parents, not seen upon the children of their own begetting, many times afterwards appear again upon the children of their sons and daughters; and as the Grecian woman that brought forth a blackamore infant, for which she was accused of adultery, proved herself, upon diligent inquiry, to be the offspring of an Ethiopian after four generations; and as among the children of Pytho the Nisibian,—said to be descended from the Sparti, that were the progeny of those men that sprung from the teeth of Cadmus’s dragon,—the youngest of his sons, who lately died, was born with the print of a spear upon his body, the usual mark of that ancient line, which, not having been seen for many revolutions of years before, started up again, as it were, out of the deep, and showed itself the renewed testimonial of the infant’s race; so many times it happens that the first descents and eldest races hide and drown the passions and affections of the mind peculiar to the family, which afterward bud forth again, and display the natural propensity of the succeeding progeny to vice or virtue.

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Having thus concluded, I held my peace; when Olympicus smiling said: We forbear as yet to give you our approbation, that we may not seem to have forgot the fable; not but that we believe your discourse to have been sufficiently made out by demonstration, only we reserve our opinion till we shall have heard the relation of that likewise. Upon which, I began again after this manner: There was one Thespesius of Soli, the friend and familiar acquaintance of that Protogenes who for some time conversed among us. This gentleman, in his youth leading a debauched and intemperate life, in a short time spent his patrimony, and then for some years became very wicked; but afterwards repenting of his former follies and extravagancies, and pursuing the recovery of his lost estate by all manner of tricks and shifts, did as is usual with dissolute and lascivious youth, who when they have wives of their own never mind them at all, but when they have dismissed them, and find them married to others that watch them with a more vigilant affection, endeavor to corrupt and vitiate them by all the unjust and wicked provocations imaginable. In this humor, abstaining from nothing that was lewd and illegal, so it tended to his gain and profit, he got no great matter of wealth, but procured to himself a world of infamy by his unjust and knavish dealing with all sorts of people. Yet nothing made him more the talk of the country, than the answer which was brought him back from the oracle of Amphilochus. For thither it seems he sent, to inquire of the Deity whether he should live any better the remaining part of his life. To which the oracle returned, that it would be better with him after he was dead. And indeed, not long after, in some measure it so fell out; for he happened to fall from a certain precipice upon his neck, and though he received no wound nor broke any limb, yet the force of the fall beat the breath out of his body. Three days after, being carried forth to be buried, as they were just ready to let him down into the grave, of a sudden he came to himself, and recovering his strength, so altered the whole course of his life, that it was almost incredible to all that knew him. For by the report of the Cilicians, there never was in that age a juster person in common dealings between man and man, more devout and religious as to divine worship, more an enemy to the wicked, nor more constant and faithful to his friends; which was the reason that they who were more conversant with him were desirous to hear from himself the cause of so great an alteration, not believing that so great a reformation could proceed from bare chance; though it was true that it did so, as he himself related to Protogenes and others of his choicest friends.

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For when his sense first left his body, it seemed to him as if he had been some pilot flung from the helm by the force of a storm into the midst of the sea. Afterwards, rising up again above water by degrees, so soon as he thought he had fully recovered his breath, he looked about him every way, as if one eye of his soul had been open. But he beheld nothing of those things which he was wont formerly to see, only he saw stars of a vast magnitude, at an immense distance one from the other, and sending forth a light most wonderful for the brightness of its color, which shot itself out in length with an incredible force; on which the soul riding, as it were in a chariot, was most swiftly, yet as gently and smoothly, dandled from one place to another. But omitting the greatest part of the sights which he beheld, he saw, as he said, the souls of such as were newly departed, as they mounted from below, resembling little fiery bubbles, to which the air gave way. Which bubbles afterwards breaking insensibly and by degrees, the soul came forth in the shapes of men and women, light and nimble, as being discharged of all their earthly substance. However, they differed in their motion; for some of them leaped forth with a wonderful swiftness, and mounted up in a direct line; others like so many spindles of spinning-wheels turned round and round, sometimes whisking upwards, sometimes darting downwards, with a confused and mixed agitation, that could hardly be stopped in a very long time.

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Of these souls he knew not who the most part were; only perceiving two or three of his acquaintance, he endeavored to approach and discourse them. But they neither heard him speak, neither indeed did they seem to be in their right mind, fluttering and out of their senses, avoiding either to be seen or felt; they frisked up and down at first, alone and apart by themselves, till meeting at length with others in the same condition, they clung together; but still their motions were with the same giddiness and uncertainty as before, without steerage or purpose; and they sent forth inarticulate sounds, like the cries of soldiers in combat, intermixed with the doleful yells of fear and lamentation. Others there were that towered aloft in the upper region of the air, and these looked gay and pleasant, and frequently accosted each other with kindness and respect; but they shunned those troubled souls, and seemed to show discontent by crowding together, and joy and pleasure by expanding and separating from each other. One of these, said he, being the soul of a certain kinsman,—which, because the person died when he was but very young, he did not very well know,—drew near him, and saluted him by the name of Thespesius; at which being in a kind of amazement, and saying his name was not Thespesius but Aridaeus, the spirit replied, ’twas true that formerly he was so called, but that from thenceforth he must be Thespesius, that is to say divine. For thou art not in the number of the dead as yet, it said, but by a certain destiny and permission of the Gods, thou art come hither only with thy intellectual faculty, having left the rest of thy soul, like an anchor, in thy body. And that thou mayst be assured of this, observe it for a certain rule, both now and hereafter, that the souls of the deceased neither cast any shadow, neither do they open and shut their eyelids. Thespesius having heard this discourse, was so much the more encouraged to make use of his own reason; and therefore looking round about to prove the truth of what had been told him, he could perceive that there followed him a kind of obscure and shadowlike line, whereas those other souls shone like a round body of perfect light, and were transparent within. And yet there was a very great difference between them too; for that some yielded a smooth, even, and contiguous lustre, all of one color, like the full-moon in her brightest splendor; others were marked with long scales or slender streaks; others were all over spotted and very ugly to look upon, as being covered with black speckles like the skins of vipers; and others were marked by faint scratches.

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Moreover, this kinsman of Thespesius (for nothing hinders but that we may call the souls by the names of the persons which they enlivened), proceeding to give a relation of several other things, informed his friend how that Adrastea, the daughter of Jupiter and Necessity, was seated in the highest place of all, to punish all manner of crimes and enormities; and that in the whole number of the wicked and ungodly, there never was any one, whether great or little, high or low, rich or poor, that ever could by force or cunning escape the severe lashes of her rigor. But as there are three sorts of punishments, so there are three several Furies, or female ministers of justice; and to every one of these belongs a peculiar office and degree of punishment. The first of these was called Speedy Punishment, who takes in charge those that are presently to receive bodily punishment in this life, which she manages after a more gentle manner, omitting the correction of many offences which need expiation. But if the cure of impiety require a greater labor, the Deity delivers them after death to Justice. But when Justice has given them over as altogether incurable, then the third and most severe of all Adrastea’s ministers, Erinnys (the Fury), takes them in hand; and after she has chased and coursed them from one place to another, flying, yet not knowing where to fly, for shelter or relief, plagued and tormented with a thousand miseries, she plunges them headlong into an invisible abyss, the hideousness of which no tongue car express.

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Now, of all these three sorts, that which is inflicted by punishment in this life resembles the practice among the barbarians. For, as among the Persians, they take off the garments and turbans of those that are to be punished, and tear and whip them before the offender’s faces, while the criminals, with tears and lamentations, beseech the executioners to give over; so corporal punishments, and penalties by mulcts and fines, have no sharpness or severity, nor do they take hold upon the vice itself, but are inflicted for the most part only with regard to appearance and to the outward sense. But if any one comes hither that has escaped punishment while he lived upon earth and before he was well purged from his crimes, Justice takes him to task, naked as he is, with his soul displayed, as having nothing to conceal or veil his impiety; but on all sides and to all men’s eyes and every way exposed, she shows him first to his honest parents, if he had any such, to let them see how degenerate he was and unworthy of his progenitors. But if they were wicked likewise, then are their sufferings rendered yet more terrible by the mutual sight of each other’s miseries, and those for a long time inflicted, till each individual crime has been quite effaced with pains and torments as far surmounting in sharpness and severity all punishments and tortures of the flesh, as what is real and evident surpasses an idle dream. But the weals and stripes that remain after punishment appear more signal in some, in others are less evident.

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View there, said he, those various colors of souls. That same black and sordid hue is the tincture of avarice and fraud. That bloody and flame-like dye betokens cruelty, and an imbittered desire of revenge. Where you perceive a bluish color, it is a sign that soul will hardly be cleansed from the impurities of lascivious pleasure and voluptuousness. Lastly, that same dark, violet, and venomous color, resembling the sordid ink which the cuttle fish spews up, proceeds from envy. For as during life the wickedness of the soul, being governed by human passions and itself governing the body, occasions this variety of colors; so here it is the end of expiation and punishment, when these are cleansed away, and the soul recovers her native lustre and becomes clear and spotless. But so long as these remain, there will be some certain returns of the passions, accompanied with little pantings and beatings, as it were of the pulse, in some remiss and languid and quickly extinguished, in others more quick and vehement. Some of these souls, being again and again chastised, recover a due habit and disposition; while others, by the force of ignorance and the enticing show of pleasure, are carried into the bodies of brute beasts. For while some, through the feebleness of their ratiocinating, while their slothfulness will not permit them to contemplate, are impelled by their active principle to seek a new generation; others again, wanting the instrument of intemperance, yet desirous to gratify their desires with the full swing of enjoyment, endeavor to promote their designs by means of the body. But alas! here is nothing but an imperfect shadow and dream of pleasure, that never attains to ability of performance.

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Having thus said, the spirit quickly carried Thespesius to a certain place, as it appeared to him, prodigiously spacious; yet so gently and without the least deviation, that he seemed to be borne upon the rays of the light as upon wings. Thus at length he came to a certain gaping chasm, that was fathomless downward, where he found himself deserted by that extraordinary force which brought him thither, and perceived other souls also to be there in the same condition. For hovering upon the wing in flocks together like birds, they kept flying round and round the yawning rift, but durst not enter into it. Now this same cleft withinside resembled the dens of Bacchus, fringed about with the pleasing verdure of various herbs and plants, that yielded a more delightful prospect still of all sorts of flowers, enamelling the green so with a wonderful diversity of colors, and breathing forth at the same time a soft and gentle breeze, which perfumed all the ambient air with odors most surprising, as grateful to the smell as the sweet flavor of wine to those that love it. Insomuch that the souls banqueting upon these fragrancies were almost all dissolved in raptures of mirth and caresses one among another, there being nothing to be heard for some fair distance round about the place, but jollity and laughter, and all the cheerful sounds of joy and harmony, which are usual among people that pass their time in sport and merriment.

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The spirit said, moreover, that Bacchus ascended through this overture to heaven, and afterwards returning fetched up Semele the same way; and that it was called the place of oblivion. Wherefore his kinsman would not suffer Thespesius to tarry there any longer, though very unwilling to depart, but took him away by force; informing and instructing him withal, how strangely and how suddenly the mind was subject to be softened and melted by pleasure; that the irrational and corporeal part, being watered and incarnated thereby, revives the memory of the body, and that from this remembrance proceed concupiscence and desire, exciting an appetite for a new generation and entrance into a body—which is named γένεσις as being an inclination towards the earth (ἐπι γῆν νεῦσις)—when the soul is weighed down with overmuch moisture.

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At length, after he had been carried as far another way as when he was transported to the yawning overture, he thought he beheld a prodigious standing goblet, into which several rivers discharged themselves; among which there was one whiter than snow or the foam of the sea, another resembled the purple color of the rainbow. The tinctures of the rest were various; besides that, they had their several lustres at a distance. But when he drew nearer, the ambient air became more subtile and rarefied, and the colors vanished, so the goblet retained no more of its flourishing beauty except the white. At the same time he saw three Daemons sitting together in a triangular aspect, and blending and mixing the rivers together with certain measures. Thus far, said the guide of Thespesius’s soul, did Orpheus come, when he sought after the soul of his wife; and not well remembering what he had seen, upon his return he raised a false report in the world, that the oracle at Delphi was in common to Night and Apollo, whereas Apollo never had any thing in common with Night. But, said the spirit, this oracle is in common to Night and to the Moon, no way included within earthly bounds, nor having any fixed or certain seat, but always wandering among men in dreams and visions. For from hence it is that all dreams are dispersed, compounded as they are of truth jumbled with falsehood, and sincerity with the various mixtures of craft and delusion. But as for the oracle of Apollo, said the spirit, you neither do see it, neither can you behold it; for the earthly part of the soul is not capable to release or let itself loose, nor is it permitted to reach sublimity, but it swags downward, as being fastened to the body.

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And with that, leading Thespesius nearer, the spirit endeavored to show him the light of the Tripod, which, as he said, shooting through the bosom of Themis, fell upon Parnassus; which Thespesius was desirous to see, but could not, in regard the extraordinary brightness of the light dazzled his eyes; only passing by, he heard the shrill voice of a woman speaking in verse and measure, and among other things, as he thought, foretelling the time of his death. This the genius told him was the voice of a Sibyl who, being orbicularly whirled about in the face of the moon, continually sang of future events. Thereupon being desirous to hear more, he was tossed the quite contrary way by the violent motion of the moon, as by the force of rolling waves; so that he could hear but very little, and that very concisely too. Among other things, he heard what was prophesied concerning the mountain Vesuvius, and the future destruction of Dicaearchia by fire; together with a piece of a verse concerning a certain emperorThe Emperor Vespasian. or great famous chieftain of that age, Who, though so just that no man could accuse, Howe’er his empire should by sickness lose.

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Having thus concluded, I held my peace; when Olympicus smiling said: We forbear as yet to give you our approbation, that we may not seem to have forgot the fable; not but that we believe your discourse to have been sufficiently made out by demonstration, only we reserve our opinion till we shall have heard the relation of that likewise. Upon which, I began again after this manner: There was one Thespesius of Soli, the friend and familiar acquaintance of that Protogenes who for some time conversed among us. This gentleman, in his youth leading a debauched and intemperate life, in a short time spent his patrimony, and then for some years became very wicked; but afterwards repenting of his former follies and extravagancies, and pursuing the recovery of his lost estate by all manner of tricks and shifts, did as is usual with dissolute and lascivious youth, who when they have wives of their own never mind them at all, but when they have dismissed them, and find them married to others that watch them with a more vigilant affection, endeavor to corrupt and vitiate them by all the unjust and wicked provocations imaginable. In this humor, abstaining from nothing that was lewd and illegal, so it tended to his gain and profit, he got no great matter of wealth, but procured to himself a world of infamy by his unjust and knavish dealing with all sorts of people. Yet nothing made him more the talk of the country, than the answer which was brought him back from the oracle of Amphilochus. For thither it seems he sent, to inquire of the Deity whether he should live any better the remaining part of his life. To which the oracle returned, that it would be better with him after he was dead. And indeed, not long after, in some measure it so fell out; for he happened to fall from a certain precipice upon his neck, and though he received no wound nor broke any limb, yet the force of the fall beat the breath out of his body. Three days after, being carried forth to be buried, as they were just ready to let him down into the grave, of a sudden he came to himself, and recovering his strength, so altered the whole course of his life, that it was almost incredible to all that knew him. For by the report of the Cilicians, there never was in that age a juster person in common dealings between man and man, more devout and religious as to divine worship, more an enemy to the wicked, nor more constant and faithful to his friends; which was the reason that they who were more conversant with him were desirous to hear from himself the cause of so great an alteration, not believing that so great a reformation could proceed from bare chance; though it was true that it did so, as he himself related to Protogenes and others of his choicest friends.

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For when his sense first left his body, it seemed to him as if he had been some pilot flung from the helm by the force of a storm into the midst of the sea. Afterwards, rising up again above water by degrees, so soon as he thought he had fully recovered his breath, he looked about him every way, as if one eye of his soul had been open. But he beheld nothing of those things which he was wont formerly to see, only he saw stars of a vast magnitude, at an immense distance one from the other, and sending forth a light most wonderful for the brightness of its color, which shot itself out in length with an incredible force; on which the soul riding, as it were in a chariot, was most swiftly, yet as gently and smoothly, dandled from one place to another. But omitting the greatest part of the sights which he beheld, he saw, as he said, the souls of such as were newly departed, as they mounted from below, resembling little fiery bubbles, to which the air gave way. Which bubbles afterwards breaking insensibly and by degrees, the soul came forth in the shapes of men and women, light and nimble, as being discharged of all their earthly substance. However, they differed in their motion; for some of them leaped forth with a wonderful swiftness, and mounted up in a direct line; others like so many spindles of spinning-wheels turned round and round, sometimes whisking upwards, sometimes darting downwards, with a confused and mixed agitation, that could hardly be stopped in a very long time.

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Of these souls he knew not who the most part were; only perceiving two or three of his acquaintance, he endeavored to approach and discourse them. But they neither heard him speak, neither indeed did they seem to be in their right mind, fluttering and out of their senses, avoiding either to be seen or felt; they frisked up and down at first, alone and apart by themselves, till meeting at length with others in the same condition, they clung together; but still their motions were with the same giddiness and uncertainty as before, without steerage or purpose; and they sent forth inarticulate sounds, like the cries of soldiers in combat, intermixed with the doleful yells of fear and lamentation. Others there were that towered aloft in the upper region of the air, and these looked gay and pleasant, and frequently accosted each other with kindness and respect; but they shunned those troubled souls, and seemed to show discontent by crowding together, and joy and pleasure by expanding and separating from each other.

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One of these, said he, being the soul of a certain kinsman,—which, because the person died when he was but very young, he did not very well know,—drew near him, and saluted him by the name of Thespesius; at which being in a kind of amazement, and saying his name was not Thespesius but Aridaeus, the spirit replied, ’twas true that formerly he was so called, but that from thenceforth he must be Thespesius, that is to say divine. For thou art not in the number of the dead as yet, it said, but by a certain destiny and permission of the Gods, thou art come hither only with thy intellectual faculty, having left the rest of thy soul, like an anchor, in thy body. And that thou mayst be assured of this, observe it for a certain rule, both now and hereafter, that the souls of the deceased neither cast any shadow, neither do they open and shut their eyelids. Thespesius having heard this discourse, was so much the more encouraged to make use of his own reason; and therefore looking round about to prove the truth of what had been told him, he could perceive that there followed him a kind of obscure and shadowlike line, whereas those other souls shone like a round body of perfect light, and were transparent within. And yet there was a very great difference between them too; for that some yielded a smooth, even, and contiguous lustre, all of one color, like the full-moon in her brightest splendor; others were marked with long scales or slender streaks; others were all over spotted and very ugly to look upon, as being covered with black speckles like the skins of vipers; and others were marked by faint scratches.

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Moreover, this kinsman of Thespesius (for nothing hinders but that we may call the souls by the names of the persons which they enlivened), proceeding to give a relation of several other things, informed his friend how that Adrastea, the daughter of Jupiter and Necessity, was seated in the highest place of all, to punish all manner of crimes and enormities; and that in the whole number of the wicked and ungodly, there never was any one, whether great or little, high or low, rich or poor, that ever could by force or cunning escape the severe lashes of her rigor. But as there are three sorts of punishments, so there are three several Furies, or female ministers of justice; and to every one of these belongs a peculiar office and degree of punishment. The first of these was called Speedy Punishment, who takes in charge those that are presently to receive bodily punishment in this life, which she manages after a more gentle manner, omitting the correction of many offences which need expiation. But if the cure of impiety require a greater labor, the Deity delivers them after death to Justice. But when Justice has given them over as altogether incurable, then the third and most severe of all Adrastea’s ministers, Erinnys (the Fury), takes them in hand; and after she has chased and coursed them from one place to another, flying, yet not knowing where to fly, for shelter or relief, plagued and tormented with a thousand miseries, she plunges them headlong into an invisible abyss, the hideousness of which no tongue can express.

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Now, of all these three sorts, that which is inflicted by punishment in this life resembles the practice among the barbarians. For, as among the Persians, they take off the garments and turbans of those that are to be punished, and tear and whip them before the offender’s faces, while the criminals, with tears and lamentations, beseech the executioners to give over; so corporal punishments, and penalties by mulcts and fines, have no sharpness or severity, nor do they take hold upon the vice itself, but are inflicted for the most part only with regard to appearance and to the outward sense.

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But if any one comes hither that has escaped punishment while he lived upon earth and before he was well purged from his crimes, Justice takes him to task, naked as he is, with his soul displayed, as having nothing to conceal or veil his impiety; but on all sides and to all men’s eyes and every way exposed, she shows him first to his honest parents, if he had any such, to let them see how degenerate he was and unworthy of his progenitors. But if they were wicked likewise, then are their sufferings rendered yet more terrible by the mutual sight of each other’s miseries, and those for a long time inflicted, till each individual crime has been quite effaced with pains and torments as far surmounting in sharpness and severity all punishments and tortures of the flesh, as what is real and evident surpasses an idle dream. But the weals and stripes that remain after punishment appear more signal in some, in others are less evident.

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View there, said he, those various colors of souls. That same black and sordid hue is the tincture of avarice and fraud. That bloody and flame-like dye betokens cruelty, and an imbittered desire of revenge. Where you perceive a bluish color, it is a sign that soul will hardly be cleansed from the impurities of lascivious pleasure and voluptuousness. Lastly, that same dark, violet, and venomous color, resembling the sordid ink which the cuttle fish spews up, proceeds from envy. For as during life the wickedness of the soul, being governed by human passions and itself governing the body, occasions this variety of colors; so here it is the end of expiation and punishment, when these are cleansed away, and the soul recovers her native lustre and becomes clear and spotless. But so long as these remain, there will be some certain returns of the passions, accompanied with little pantings and beatings, as it were of the pulse, in some remiss and languid and quickly extinguished, in others more quick and vehement. Some of these souls, being again and again chastised, recover a due habit and disposition; while others, by the force of ignorance and the enticing show of pleasure, are carried into the bodies of brute beasts. For while some, through the feebleness of their ratiocinating, while their slothfulness will not permit them to contemplate, are impelled by their active principle to seek a new generation; others again, wanting the instrument of intemperance, yet desirous to gratify their desires with the full swing of enjoyment, endeavor to promote their designs by means of the body. But alas! here is nothing but an imperfect shadow and dream of pleasure, that never attains to ability of performance.

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Having thus said, the spirit quickly carried Thespesius to a certain place, as it appeared to him, prodigiously spacious; yet so gently and without the least deviation, that he seemed to be borne upon the rays of the light as upon wings. Thus at length he came to a certain gaping chasm, that was fathomless downward, where he found himself deserted by that extraordinary force which brought him thither, and perceived other souls also to be there in the same condition. For hovering upon the wing in flocks together like birds, they kept flying round and round the yawning rift, but durst not enter into it. Now this same cleft withinside resembled the dens of Bacchus, fringed about with the pleasing verdure of various herbs and plants, that yielded a more delightful prospect still of all sorts of flowers, enamelling the green so with a wonderful diversity of colors, and breathing forth at the same time a soft and gentle breeze, which perfumed all the ambient air with odors most surprising, as grateful to the smell as the sweet flavor of wine to those that love it. Insomuch that the souls banqueting upon these fragrancies were almost all dissolved in raptures of mirth and caresses one among another, there being nothing to be heard for some fair distance round about the place, but jollity and laughter, and all the cheerful sounds of joy and harmony, which are usual among people that pass their time in sport and merriment.

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The spirit said, moreover, that Bacchus ascended through this overture to heaven, and afterwards returning fetched up Semele the same way; and that it was called the place of oblivion. Wherefore his kinsman would not suffer Thespesius to tarry there any longer, though very unwilling to depart, but took him away by force; informing and instructing him withal, how strangely and how suddenly the mind was subject to be softened and melted by pleasure; that the irrational and corporeal part, being watered and incarnated thereby, revives the memory of the body, and that from this remembrance proceed concupiscence and desire, exciting an appetite for a new generation and entrance into a body—which is named γένεσις as being an inclination towards the earth (ἐπι γῆν νεῦσις)—when the soul is weighed down with overmuch moisture.

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At length, after he had been carried as far another way as when he was transported to the yawning overture, he thought he beheld a prodigious standing goblet, into which several rivers discharged themselves; among which there was one whiter than snow or the foam of the sea, another resembled the purple color of the rainbow. The tinctures of the rest were various; besides that, they had their several lustres at a distance. But when he drew nearer, the ambient air became more subtile and rarefied, and the colors vanished, so the goblet retained no more of its flourishing beauty except the white. At the same time he saw three Daemons sitting together in a triangular aspect, and blending and mixing the rivers together with certain measures. Thus far, said the guide of Thespesius’s soul, did Orpheus come, when he sought after the soul of his wife; and not well remembering what he had seen, upon his return he raised a false report in the world, that the oracle at Delphi was in common to Night and Apollo, whereas Apollo never had any thing in common with Night. But, said the spirit, this oracle is in common to Night and to the Moon, no way included within earthly bounds, nor having any fixed or certain seat, but always wandering among men in dreams and visions. For from hence it is that all dreams are dispersed, compounded as they are of truth jumbled with falsehood, and sincerity with the various mixtures of craft and delusion.

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But as for the oracle of Apollo, said the spirit, you neither do see it, neither can you behold it; for the earthly part of the soul is not capable to release or let itself loose, nor is it permitted to reach sublimity, but it swags downward, as being fastened to the body.

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And with that, leading Thespesius nearer, the spirit endeavored to show him the light of the Tripod, which, as he said, shooting through the bosom of Themis, fell upon Parnassus; which Thespesius was desirous to see, but could not, in regard the extraordinary brightness of the light dazzled his eyes; only passing by, he heard the shrill voice of a woman speaking in verse and measure, and among other things, as he thought, foretelling the time of his death. This the genius told him was the voice of a Sibyl who, being orbicularly whirled about in the face of the moon, continually sang of future events. Thereupon being desirous to hear more, he was tossed the quite contrary way by the violent motion of the moon, as by the force of rolling waves; so that he could hear but very little, and that very concisely too. Among other things, he heard what was prophesied concerning the mountain Vesuvius, and the future destruction of Dicaearchia by fire; together with a piece of a verse concerning a certain emperorThe Emperor Vespasian. or great famous chieftain of that age, Who, though so just that no man could accuse, Howe’er his empire should by sickness lose.

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After this, they passed on to behold the torments of those that were punished. And indeed at first they met with none but lamentable and dismal sights. For Thespesius, when he least suspected any such thing, and before he was aware, was got among his kindred, his acquaintance, and companions, who, groaning under the horrid pains of their cruel and ignominious punishments, with mournful cries and lamentations called him by his name. At length he saw his father ascending out of a certain abyss, all full of stripes, gashes, and scars; who stretching forth his hands—not permitted to keep silence, but constrained to confess by his tormentors—acknowledged that he had most impiously poisoned several of his guests for the sake of their gold; of which not being detected while he lived upon earth, but being convicted after his decease, he had endured part of his torments already, and now they were haling him where he should suffer more. However, he durst not either entreat or intercede for his father, such was his fear and consternation; and therefore being desirous to retire and be gone, he looked about for his kind and courteous guide; but he had quite left him, so that he saw him no more.

Nevertheless, being pushed forward by other deformed and grim-looked goblins, as if there had been some necessity for him to pass forward, he saw how that the shadows of such as had been notorious malefactors, and had been punished in this world, were not tormented so grievously nor alike to the others, in regard that only the imperfect and irrational part of the soul, which was consequently most subject to passions, was that which made them so industrious in vice. Whereas those who had shrouded a vicious and impious life under the outward profession and a gained opinion of virtue, their tormentors constrained to turn their insides outward with great difficulty and dreadful pain, and to writhe and screw themselves contrary to the course of nature, like the sea scolopenders, which, having swallowed the hook, throw forth their bowels and lick it out again. Others they flayed and scarified, to display their occult hypocrisies and latent impieties, which had possessed and corrupted the principal part of their souls. Other souls, as he said, he also saw, which being twisted two and two, three and three, or more together gnawed and devoured each other, either upon the score of old grudges and former malice they had borne one another, or else in revenge of the injuries and losses they had sustained upon earth.

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Moreover, he said, there were certain lakes that lay parallel and equidistant one from the other, the one of boiling gold, another of lead, exceeding cold, and the third of iron, which was very scaly and rugged. By the sides of these lakes stood certain Daemons, that with their instruments, like smiths or founders, put in or drew out the souls of such as had transgressed either through avarice or an eager desire of other men’s goods. For the flame of the golden furnace having rendered these souls of a fiery and transparent color, they plunged them into that of lead; where after they were congealed and hardened into a substance like hail, they were then thrown into the lake of iron, where they became black and deformed, and being broken and crumbled by the roughness of the iron, changed their form; and being thus transformed, they were again thrown into the lake of gold; in all these transmutations enduring most dreadful and horrid torments. But they that suffered the most dire and dismal torture of all were those who, thinking that divine vengeance had no more to say to them, were again seized and dragged to repeated execution; and these were those for whose transgression their children or posterity had suffered. For when any of the souls of those children come hither and meet with any of their parents or ancestors, they fall into a passion, exclaim against them, and show them the marks of what they have endured. On the other side, the souls of the parents endeavor to sneak out of sight and hide themselves; but the others follow them so close at the heels, and load them in such a manner with bitter taunts and reproaches, that not being able to escape, their tormentors presently lay hold of them, and hale them to new tortures, howling and yelling at the very thought of what they have suffered already. And some of these souls of suffering posterity, he said, there were, that swarmed and clung together like bees or bats, and in that posture murmured forth their angry complaints of the miseries and calamities which they had endured for their sakes.

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The last things that he saw were the souls of such as were designed for a second life. These were bowed, bent, and transformed into all sorts of creatures by the force of tools and anvils and the strength of workmen appointed for that purpose, that laid on without mercy, bruising the whole limbs of some, breaking others, disjointing others, and pounding some to powder and annihilation, on purpose to render them fit for other lives and manners. Among the rest, he saw the soul of Nero many ways most grievously tortured, but more especially transfixed with iron nails. This soul the workmen took in hand; but when they had forged it into the form of one of Pindars vipers, which eats its way to life through the bowels of the female, of a sudden a conspicuous light shone out, and a voice was heard out of the light, which gave order for the transfiguring it again into the shape of some more mild and gentle creature; and so they made it to resemble one of those creatures that usually sing and croak about the sides of ponds and marshes. For indeed he had in some measure been punished for the crimes he had committed; besides, there was some compassion due to him from the Gods, for that he had restored the Grecians to their liberty, a nation the most noble and best beloved of the Gods among all his subjects. And now being about to return, such a terrible dread surprised Thespesius as had almost frighted him out of his wits. For a certain woman, admirable for her form and stature, laying hold of his arm, said to him: Come hither, that thou mayst the better be enabled to retain the remembrance of what thou hast seen. With that she was about to strike him with a small fiery wand, not much unlike to those that painters use; but another woman prevented her. After this, as he thought himself, he was whirled or hurried away with a strong and violent wind, forced as it were through a pipe; and so lighting again into his own body, he awoke and found himself on the brink of his own grave.

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Moreover, he said, there were certain lakes that lay parallel and equidistant one from the other, the one of boiling gold, another of lead, exceeding cold, and the third of iron, which was very scaly and rugged. By the sides of these lakes stood certain Daemons, that with their instruments, like smiths or founders, put in or drew out the souls of such as had transgressed either through avarice or an eager desire of other men’s goods. For the flame of the golden furnace having rendered these souls of a fiery and transparent color, they plunged them into that of lead; where after they were congealed and hardened into a substance like hail, they were then thrown into the lake of iron, where they became black and deformed, and being broken and crumbled by the roughness of the iron, changed their form; and being thus transformed, they were again thrown into the lake of gold; in all these transmutations enduring most dreadful and horrid torments.

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But they that suffered the most dire and dismal torture of all were those who, thinking that divine vengeance had no more to say to them, were again seized and dragged to repeated execution; and these were those for whose transgression their children or posterity had suffered. For when any of the souls of those children come hither and meet with any of their parents or ancestors, they fall into a passion, exclaim against them, and show them the marks of what they have endured. On the other side, the souls of the parents endeavor to sneak out of sight and hide themselves; but the others follow them so close at the heels, and load them in such a manner with bitter taunts and reproaches, that not being able to escape, their tormentors presently lay hold of them, and hale them to new tortures, howling and yelling at the very thought of what they have suffered already. And some of these souls of suffering posterity, he said, there were, that swarmed and clung together like bees or bats, and in that posture murmured forth their angry complaints of the miseries and calamities which they had endured for their sakes.

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The last things that he saw were the souls of such as were designed for a second life. These were bowed, bent, and transformed into all sorts of creatures by the force of tools and anvils and the strength of workmen appointed for that purpose, that laid on without mercy, bruising the whole limbs of some, breaking others, disjointing others, and pounding some to powder and annihilation, on purpose to render them fit for other lives and manners. Among the rest, he saw the soul of Nero many ways most grievously tortured, but more especially transfixed with iron nails. This soul the workmen took in hand; but when they had forged it into the form of one of Pindars vipers, which eats its way to life through the bowels of the female, of a sudden a conspicuous light shone out, and a voice was heard out of the light, which gave order for the transfiguring it again into the shape of some more mild and gentle creature; and so they made it to resemble one of those creatures that usually sing and croak about the sides of ponds and marshes. For indeed he had in some measure been punished for the crimes he had committed; besides, there was some compassion due to him from the Gods, for that he had restored the Grecians to their liberty, a nation the most noble and best beloved of the Gods among all his subjects.

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And now being about to return, such a terrible dread surprised Thespesius as had almost frighted him out of his wits. For a certain woman, admirable for her form and stature, laying hold of his arm, said to him: Come hither, that thou mayst the better be enabled to retain the remembrance of what thou hast seen. With that she was about to strike him with a small fiery wand, not much unlike to those that painters use; but another woman prevented her. After this, as he thought himself, he was whirled or hurried away with a strong and violent wind, forced as it were through a pipe; and so lighting again into his own body, he awoke and found himself on the brink of his own grave.

diff --git a/data/tlg0007/tlg107/tlg0007.tlg107.perseus-grc2.xml b/data/tlg0007/tlg107/tlg0007.tlg107.perseus-grc2.xml index c6c40b8ea..a6089a8c3 100755 --- a/data/tlg0007/tlg107/tlg0007.tlg107.perseus-grc2.xml +++ b/data/tlg0007/tlg107/tlg0007.tlg107.perseus-grc2.xml @@ -196,37 +196,57 @@ schematypens="http://relaxng.org/ns/structure/1.0"?> ἔχουσιν. ὅθεν οὐδὲ πάντα τὰ τῶν τεκόντων τὰ τῶν τεκόντων κἑ] Nauck. p. 676 qui versus effecit σφάλματʼ εἰς τοὺς ἐκγόνους οἱ θεοὶ τρέπουσιν ἀλλʼ ἐὰν μὲν ἐκ φαύλου γένηται χρηστός, ὥσπερ εὐεκτικὸς ἐκ νοσώδους, ἀφεῖται τῆς τοῦ γένους ποινῆς, οἷον ἐκποίητος ἐκποίητος M: ἐκ ποιότητος τῆς κακίας γενόμενος. νέῳ δʼ εἰς ὁμοιότητα μοχθηροῦ γένους ἀναφερομένῳ προσήκει δήπουθεν ὡς χρέα κληρονομίας διαδέχεσθαι τῆς πονηρίας τὴν κόλασιν. οὐ γὰρ Ἀντίγονός γε διὰ Δημήτριον οὐδὲ τῶν ποθʼ ἡρώων ποθʼ ἡρώων *: πονηρῶν Φυλεὺς διʼ Αὐγέαν οὐδὲ Νέστωρ διὰ Νηλέα δίκας ἔδωκεν· ἐκ κακῶν μὲν γὰρ ἀγαθοὶ δʼ ἦσαν· ἀλλʼ ὅσων ἡ φύσις ἔστερξε καὶ προσήκατο τὸ συγγενές, τούτων ἡ δίκη διώκουσα τὴν ὁμοιότητα τῆς κακίας ἐπεξῆλθεν. ἐπεξῆλθεν R: διεξῆλθεν ὡς γὰρ ἀκροχορδόνες καὶ μελάσματα καὶ φακοὶ πατέρων ἐν παισὶν ἀφανισθέντες ἀνέκυψαν ὕστερον ἐν υἱωνοῖς καὶ θυγατριδοῖς· καὶ γυνή τις Ἑλληνὶς τεκοῦσα βρέφος μέλαν, εἶτα κρινομένη μοιχείας ἐξανεῦρεν αὑτὴν Αἰθίοπος οὖσαν γενεὰν τετάρτην· τῶν δὲ Πύθωνος τοῦ Νισίβεως; παίδων, ὃς ἔναγχος τέθνηκε, λεγομένου τοῖς Σπαρτοῖς προσήκειν, εἷς εἶς Stegmannus ἐξανήνεγκε λόγχης τύπον ἐν τῷ σώματι, διὰ χρόνων τοσούτων ἀνασχούσης καὶ ἀναδύσης ὥσπερ ἐκ βυθοῦ τῆς πρὸς τὸ γένος ὁμοιότητος· οὕτω πολλάκις ἤθη καὶ πάθη ψυχῆς αἱ πρῶται κρύπτουσι γενέσεις καὶ καταδύουσιν ὕστερον δέ ποτε καὶ διʼ ἑτέρων ἐξήνθησε καὶ ἀπέδωκε τὸ οἰκεῖον εἰς κακίαν καὶ ἀρετὴν ἡ φύσις.

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ἐπεὶ δὲ ταῦτʼ εἰπὼν ἐσιώπησα, διαμειδιάσας ὁ Ὀλύμπιχος οὐκ ἐπαινοῦμέν σʼ εἶπεν ὅπως μὴ δόξωμεν ἀφιέναι τὸν μῦθον, ὡς τοῦ λόγου πρὸς ἀπόδειξιν ἱκανῶς ἔχοντος, ἀλλὰ τότε δώσομεν τὴν ἀπόφασιν, ὅταν κἀκεῖνον ἀκούσωμεν οὕτως οὖν ἔφην, ὅτι ὁ Σολεὺς ὁ Σολεὺς M: σολεὺς ὁ Θεσπέσιος, ἀνὴρ ἐκείνου τοῦ +

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ἐπεὶ δὲ ταῦτʼ εἰπὼν ἐσιώπησα, διαμειδιάσας ὁ Ὀλύμπιχος οὐκ ἐπαινοῦμέν σʼ εἶπεν ὅπως μὴ δόξωμεν ἀφιέναι τὸν μῦθον, ὡς τοῦ λόγου πρὸς ἀπόδειξιν ἱκανῶς ἔχοντος, ἀλλὰ τότε δώσομεν τὴν ἀπόφασιν, ὅταν κἀκεῖνον ἀκούσωμεν οὕτως οὖν ἔφην, ὅτι ὁ Σολεὺς ὁ Σολεὺς M: σολεὺς ὁ Θεσπέσιος, ἀνὴρ ἐκείνου τοῦ γενομένου καθʼ καθʼ Turnebus: μεθʼ ἡμᾶς ἐνταῦθα Πρωτογένους οἰκεῖος καὶ φίλος, ἐν πολλῇ βιώσας ἀκολασίᾳ τὸν πρῶτον χρόνον, εἶτα ταχὺ τὴν οὐσίαν ἀπολέσας, ἤδη χρόνον τινὰ καὶ διὰ τὴν ἀνάγκην ἐγένετο πονηρός, καὶ τὸν πλοῦτον ἐκ μετανοίας διώκων ταὐτὸ τοῖς ἀκολάστοις ἔπασχε πάθος, οἳ τὰς γυναῖκας ἔχοντες μὲν οὐ φυλάττουσι, φυλάττουσι] i. e. servant, tuentur; contrarium est προϊεσθαι προέμενοι δὲ πειρῶσιν αὖθις ἀδίκως ἑτέροις συνούσας. συνούσας Cobetus: συνούσας διαφθείρειν οὐδενὸς οὖν ἀπεχόμενος αἰσχροῦ φέροντος εἰς ἀπόλαυσιν ἢ κέρδος, οὐσίαν μὲν οὐ πολλὴν δόξαν δὲ πονηρίας ἐν ὀλίγῳ πλείστην συνήγαγε. μάλιστα δʼ αὐτὸν διέβαλεν ἀνενεχθεῖσά τις ἐξ Ἀμφιλόχου μαντεία· πέμψας γὰρ ὡς ἔοικεν ἠρώτα τὸν θεόν, εἰ βέλτιον βιώσεται τὸν ἐπίλοιπον βίον· ὁ δʼ ἀνεῖλεν, ὅτι πράξει βέλτιον, ὅταν ἀποθάνῃ. καὶ δὴ τρόπον τινὰ τοῦτο μετʼ οὐ πολὺν χρόνον αὐτῷ συνέπεσε. κατενεχθεὶς γὰρ ἐξ ὕψους τινὸς εἰς τράχηλον, οὐ γενομένου τραύματος ἀλλὰ πληγῆς μόνον ἐξέθανε, καὶ τριταῖος ἤδη περὶ τὰς ταφὰς αὐτὰς ἀνήνεγκε. ταχὺ δὲ ῥωσθεὶς; καὶ παρʼ αὑτῷ γενόμενος, ἄπιστόν τινα τοῦ βίου τὴν μεταβολὴν ἐποίησεν· οὔτε γὰρ δικαιότερον περὶ τὰ συμβόλαια γιγνώσκουσιν ἕτερον Κίλικες ἐν τοῖς τότε χρόνοις - γενόμενον, οὔτε πρὸς τὸ θεῖον ὁσιώτερον οὔτε λυπηρότερον ἐχθροῖς ἢ βεβαιότερον φίλοις· ὥστε καὶ ποθεῖν τοὺς ἐντυγχάνοντας αὐτῷ τὴν αἰτίαν ἀκοῦσαι τῆς διαφορᾶς, οὐκ ἀπὸ τοῦ τυχόντος οἰομένους γεγονέναι διακόσμησιν διακόσμησιν Iannotius: τῆς διαφορᾶς διακόσμησιν εἰς ἦθος τοσαύτην, ὅπερ ἦν ἀληθές, ὡς αὐτὸς διηγεῖτο τῷ τε Πρωτογένει καὶ τοῖς ὁμοίως ἐπιεικέσι τῶν φίλων. ἐπεὶ γὰρ ἐξέπεσε τὸ φρονοῦν, τοῦ σώματος, οἷον ἄν τις ἐκ πλοίου κυβερνήτης εἰς βυθὸν ἀπορριφεὶς πάθοι τὸ πρῶτον, οὕτως ὑπὸ τῆς μεταβολῆς ἔσχεν· εἶτα μικρὸν ἐξαρθεὶς ἔδοξεν ἀναπνεῖν ὅλος καὶ περιορᾶν πανταχόθεν, + γενόμενον, οὔτε πρὸς τὸ θεῖον ὁσιώτερον οὔτε λυπηρότερον ἐχθροῖς ἢ βεβαιότερον φίλοις· ὥστε καὶ ποθεῖν τοὺς ἐντυγχάνοντας αὐτῷ τὴν αἰτίαν ἀκοῦσαι τῆς διαφορᾶς, οὐκ ἀπὸ τοῦ τυχόντος οἰομένους γεγονέναι διακόσμησιν διακόσμησιν Iannotius: τῆς διαφορᾶς διακόσμησιν εἰς ἦθος τοσαύτην, ὅπερ ἦν ἀληθές, ὡς αὐτὸς διηγεῖτο τῷ τε Πρωτογένει καὶ τοῖς ὁμοίως ἐπιεικέσι τῶν φίλων.

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ἐπεὶ γὰρ ἐξέπεσε τὸ φρονοῦν, τοῦ σώματος, οἷον ἄν τις ἐκ πλοίου κυβερνήτης εἰς βυθὸν ἀπορριφεὶς πάθοι τὸ πρῶτον, οὕτως ὑπὸ τῆς μεταβολῆς ἔσχεν· εἶτα μικρὸν ἐξαρθεὶς ἔδοξεν ἀναπνεῖν ὅλος καὶ περιορᾶν πανταχόθεν, ὥσπερ ἑνὸς ὄμματος ἀνοιχθείσης τῆς ψυχῆς. ἑώρα δὲ τῶν πρότερον οὐδὲν ἀλλʼ ἢ τὰ ἄστρα παμμεγέθη καὶ ἀπέχοντα πλῆθος ἀλλήλων ἄπλετον, αὐγήν τε τῇ· χρόᾳ χρόᾳ *: χροιᾷ θαυμαστὴν ἀφιέντα καὶ τόνον ἔχουσαν· ὥστε τὴν ψυχὴν ἐποχουμένην λείως οἷον ὥσπερ οἶον ὥσπερ] pleonasmus posterioribus usitatus. vid. Praefat. p. LX ἐν γαλήνῃ τῷ φωτὶ ῥᾳδίως πάντῃ καὶ ταχὺ διαφέρεσθαι. τὰ δὲ πλεῖστα τῶν θεαμάτων παραλιπὼν ἔφη τὰς ψυχὰς τῶν τελευτώντων κάτωθεν ἀνιούσας πομφόλυγα φλογοειδῆ ποιεῖν ἐξισταμένου τοῦ ἀέρος, εἶτα ῥηγνυμένης ἀτρέμα τῆς πομφόλυγος; ἐκβαίνειν τύπον ἐχούσας ἀνθρωποειδῆ τὸν δʼ ὄγκον εὐσταλεῖς, κινουμένας δʼ οὐχ ὁμοίως, ἀλλὰ τὰς μὲν ἐκπηδᾶν ἐλαφρότητι θαυμαστῇ καὶ διᾴττειν ἐπʼ εὐθείας ἄνω, τὰς δʼ ὥσπερ οἱ ἄτρακτοι περιστρεφομένας ἅμα κύκλῳ· καὶ τοτὲ μὲν κάτω τοτὲ δʼ ἄνω ῥεπούσας μικτήν τινα τινα] fort. τινα φορὰν deleto proximo κίνησιν φέρεσθαι καὶ τεταραγμένην κίνησιν καὶ πολλῷ πάνυ χρόνῳ καὶ μόλις ἀποκαθισταμένην. τὰς μὲν οὖν πολλὰς ἠγνόει τίνες εἰσί· δύο δʼ ἢ τρεῖς ἰδὼν γνωρίμους ἐπειρᾶτο προσμῖξαι καὶ προσειπεῖν· αἱ δʼ οὔτʼ ἤκουον οὔτʼ ἦσαν παρʼ ἑαυταῖς, ἀλλʼ ἔκφρονες καὶ διεπτοημέναι, πᾶσαν ὄψιν ἀποφεύγουσαι καὶ ψαῦσιν, ἐρρέμβοντο πρῶτον αὐταὶ καθʼ ἑαυτάς, εἶτα πολλαῖς ὁμοίως διακειμέναις ἐντυγχάνουσαι καὶ περιπλεκόμεναι φοράς τε πάσας πρὸς οὐδὲν ἀκρίτως ἐφέροντο καὶ φωνὰς ἵεσαν ἀσήμους, οἷον ἀλαλαγμοὺς θρήνῳ καὶ φόβῳ μεμιγμένας. ἄλλαι δʼ ἄνωθεν ἐν ἄκρῳ τοῦ περιέχοντος ὀφθῆναί τε φαιδραὶ καὶ πρὸς ἀλλήλας ὑπʼ εὐμενείας θαμὰ πελάζουσαι τὰς δὲ θορυβώδεις ἐκείνας ἐκτρεπόμεναι, διεσήμαινον ὡς ἔοικε - συστολῇ μὲν εἰς ἑαυτὰς τὸ δυσχεραῖνον, ἐκπετάσει ἐκπετάσει] ἐπεκτάσει Turnebus, sed cf. p. 590 c δὲ καὶ διαχύσει τὸ χαῖρον καὶ προσιέμενον. ἐνταῦθα μίαν ἔφη συγγενοῦς τινος ἰδεῖν, ἰδεῖν Iannotius οὐ μέντοι σαφῶς· ἀποθανεῖν γάρ, ἔτι παιδὸς ὄντος· ἀλλʼ ἐκείνην προσαγαγοῦσαν προσαγαγοῦσαν R: προσανάγουσαν ἐγγὺς εἰπεῖν χαῖρε, Θεσπέσιε. θαυμάσαντος δʼ αὐτοῦ καὶ φήσαντος, ὡς οὐ Θεσπέσιος ἀλλʼ Ἀριδαῖός ἐστι· πρότερόν γε φάναι τὸ δʼ ἀπὸ τοῦδε Θεσπέσιος. οὐδὲ γάρ τοι τέθνηκας, ἀλλὰ μοίρᾳ τινὶ θεῶν ἥκεις δεῦρο τῷ φρονοῦντι· τὴν δʼ ἄλλην ἄλλην] ἄλογον W ψυχὴν ὥσπερ ἀγκύριον ἐν τῷ σώματι καταλέλοιπας· + συστολῇ μὲν εἰς ἑαυτὰς τὸ δυσχεραῖνον, ἐκπετάσει ἐκπετάσει] ἐπεκτάσει Turnebus, sed cf. p. 590 c δὲ καὶ διαχύσει τὸ χαῖρον καὶ προσιέμενον.

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ἐνταῦθα μίαν ἔφη συγγενοῦς τινος ἰδεῖν, ἰδεῖν Iannotius οὐ μέντοι σαφῶς· ἀποθανεῖν γάρ, ἔτι παιδὸς ὄντος· ἀλλʼ ἐκείνην προσαγαγοῦσαν προσαγαγοῦσαν R: προσανάγουσαν ἐγγὺς εἰπεῖν χαῖρε, Θεσπέσιε. θαυμάσαντος δʼ αὐτοῦ καὶ φήσαντος, ὡς οὐ Θεσπέσιος ἀλλʼ Ἀριδαῖός ἐστι· πρότερόν γε φάναι τὸ δʼ ἀπὸ τοῦδε Θεσπέσιος. οὐδὲ γάρ τοι τέθνηκας, ἀλλὰ μοίρᾳ τινὶ θεῶν ἥκεις δεῦρο τῷ φρονοῦντι· τὴν δʼ ἄλλην ἄλλην] ἄλογον W ψυχὴν ὥσπερ ἀγκύριον ἐν τῷ σώματι καταλέλοιπας· σύμβολον δέ σοι καὶ νῦν καὶ αὖθις ἔστω τὸ τὰς ψυχὰς τῶν τεθνηκότων μήτε σκιὰν ποιεῖν μήτε σκαρδαμύττειν ταῦτʼ ἀκούσας ὁ Θεσπέσιος ἤδη τε μᾶλλον ἑαυτὸν τῷ λογίζεσθαι συνήγαγε, καὶ διαβλέψας εἶδεν ἑαυτῷ μέν τινα συναιωρουμένην ἀμυδρὰν καὶ σκιώδη γραμμήν, ἐκείνους δὲ περιλαμπομένους κύκλῳ καὶ διαφανεῖς ὄντας, ὄντας W: ἐντός οὐ μὴν ὁμοίως ἅπαντας· ἀλλὰ τοὺς μέν, ὥσπερ ἡ καθαρωτάτη πανσέληνος, ἓν χρῶμα λεῖον καὶ συνεχὲς καὶ ὁμαλὲς ἱέντας· ἑτέρων δὲ φολίδας τινὰς διατρεχούσας ἢ μώλωπας ἀραιούς· ἄλλους δὲ κομιδῇ ποικίλους καὶ ἀτόπους τὴν ὄψιν, ὥσπερ - οἱ ἔχεις μελάσμασι κατεστιγμένους· ἄλλους δέ τινας ἀμβλείας ἀμυχὰς ἔχοντας. ἔλεγεν οὖν ἕκαστα φράζων ὁ τοῦ Θεσπεσίου συγγενὴς ʽ οὐδὲν γὰρ οὕτω κωλύει τὰς ψυχὰς ὀνόματι τῶν ἀνθρώπων προσαγορεύειν̓ ὡς Ἀδράστεια μέν, Ἀνάγκης καὶ Διὸς θυγάτηρ, ἐπὶ πᾶσι τιμωρὸς ἀνωτάτω τέτακται τοῖς ἀδικήμασι· καὶ τῶν πονηρῶν οὔτε μέγας οὐδεὶς οὕτως οὕτως Duebnerus οὔτε μικρὸς γέγονεν, ὥστʼ ἢ λαθὼν διαφυγεῖν ἢ βιασάμενος ἄλλῃ δʼ ἄλλη τιμωρία τριῶν οὐσῶν φύλακι καὶ χειρουργῷ προσήκει· τοὺς μὲν γὰρ εὐθὺς ἐν σώματι καὶ διὰ σωμάτων κολαζομένους μεταχειρίζεται + οἱ ἔχεις μελάσμασι κατεστιγμένους· ἄλλους δέ τινας ἀμβλείας ἀμυχὰς ἔχοντας.

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ἔλεγεν οὖν ἕκαστα φράζων ὁ τοῦ Θεσπεσίου συγγενὴς ʽ οὐδὲν γὰρ οὕτω κωλύει τὰς ψυχὰς ὀνόματι τῶν ἀνθρώπων προσαγορεύειν̓ ὡς Ἀδράστεια μέν, Ἀνάγκης καὶ Διὸς θυγάτηρ, ἐπὶ πᾶσι τιμωρὸς ἀνωτάτω τέτακται τοῖς ἀδικήμασι· καὶ τῶν πονηρῶν οὔτε μέγας οὐδεὶς οὕτως οὕτως Duebnerus οὔτε μικρὸς γέγονεν, ὥστʼ ἢ λαθὼν διαφυγεῖν ἢ βιασάμενος ἄλλῃ δʼ ἄλλη τιμωρία τριῶν οὐσῶν φύλακι καὶ χειρουργῷ προσήκει· τοὺς μὲν γὰρ εὐθὺς ἐν σώματι καὶ διὰ σωμάτων κολαζομένους μεταχειρίζεται ποινὴ ταχεῖα, πράῳ τινὶ τρόπῳ καὶ παραλείποντι πολλὰ τῶν καθαρμοῦ δεομένων· ὧν δὲ μεῖζόν ἐστιν ἔργον ἡ περὶ τὴν κακίαν ἰατρεία, τούτους Δίκῃ μετὰ τὴν τελευτὴν ὁ δαίμων παραδίδωσι· τοὺς δὲ πάμπαν; ἀνιάτους ἀπωσαμένης τῆς Δίκης, ἡ τρίτη καὶ ἀγριωτάτη τῶν Ἀδραστείας ὑπουργῶν Ἐρινύς, μεταθέουσα πλανωμένους καὶ περιφεύγοντας ἄλλον ἄλλως, οἰκτρῶς τε καὶ χαλεπῶς ἅπαντας ἠφάνισε - καὶ κατέδυσεν εἰς τὸ ἄρρητον καὶ ἀόρατον. τῶν δʼ ἄλλων ἔφη δικαιώσεων ἡ μὲν ὑπὸ τῆς Ποινῆς; ἐν τῷ βίῳ ἡ μὲν - βίῳ] ἡ μὲν μετὰ τὴν ἐν τῷ βίῳ ποινὴν W ταῖς βαρβαρικαῖς ἔοικεν. ὡς γὰρ ἐν Πέρσαις τῶν κολαζομένων τὰ ἱμάτια καὶ τὰς τιάρας ἀποτίλλουσι καὶ μαστιγοῦσιν, οἱ δὲ παύσασθαι δακρύοντες ἀντιβολοῦσιν· οὕτως αἱ διὰ χρημάτων καὶ διὰ σωμάτων κολάσεις ἁφὴν οὐκ ἔχουσι δριμεῖαν οὐδʼ αὐτῆς ἐπιλαμβάνονται τῆς κακίας, ἀλλὰ πρὸς δόξαν αἱ πολλαὶ καὶ πρὸς αἴσθησιν αὐτῶν αὐτῶν] a πολλαὶ pendet cf. p. 567 b εἰσιν. ὃς δʼ ἂν ἐκεῖθεν ἀκόλαστος ἐνταῦθα καὶ ἀκάθαρτος ἐξίκηται, τοῦτον ἡ Δίκη διαλαβοῦσα τῇ ψυχῇ καταφανῆ καταφανῆ καὶ W. malim καταφανεῖ γυμνόν, εἰς οὐδὲν ἔχοντα καταδῦναι καὶ + καὶ κατέδυσεν εἰς τὸ ἄρρητον καὶ ἀόρατον. τῶν δʼ ἄλλων ἔφη δικαιώσεων ἡ μὲν ὑπὸ τῆς Ποινῆς; ἐν τῷ βίῳ ἡ μὲν - βίῳ] ἡ μὲν μετὰ τὴν ἐν τῷ βίῳ ποινὴν W ταῖς βαρβαρικαῖς ἔοικεν. ὡς γὰρ ἐν Πέρσαις τῶν κολαζομένων τὰ ἱμάτια καὶ τὰς τιάρας ἀποτίλλουσι καὶ μαστιγοῦσιν, οἱ δὲ παύσασθαι δακρύοντες ἀντιβολοῦσιν· οὕτως αἱ διὰ χρημάτων καὶ διὰ σωμάτων κολάσεις ἁφὴν οὐκ ἔχουσι δριμεῖαν οὐδʼ αὐτῆς ἐπιλαμβάνονται τῆς κακίας, ἀλλὰ πρὸς δόξαν αἱ πολλαὶ καὶ πρὸς αἴσθησιν αὐτῶν αὐτῶν] a πολλαὶ pendet cf. p. 567 b εἰσιν.

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ὃς δʼ ἂν ἐκεῖθεν ἀκόλαστος ἐνταῦθα καὶ ἀκάθαρτος ἐξίκηται, τοῦτον ἡ Δίκη διαλαβοῦσα τῇ ψυχῇ καταφανῆ καταφανῆ καὶ W. malim καταφανεῖ γυμνόν, εἰς οὐδὲν ἔχοντα καταδῦναι καὶ ἀποκρύψασθαι καὶ περιστεῖλαι τὴν μοχθηρίαν ἀλλὰ πανταχόθεν καὶ ὑπὸ πάντων καὶ πάντα καθορώμενον, ἔδειξε πρῶτον ἀγαθοῖς γονεῦσιν, γονεῦσιν] del. Madvigius ἄνπερ ὦσιν, ἢ ἢ Duebnerus προγόνοις αὐτοῦ πρόσπτυστον ὄντα καὶ ἀνάξιον ἐὰν δὲ φαῦλοι, κολαζομένους ἐπιδὼν ἐκείνους καὶ ὀφθεὶς δικαιοῦται πολὺν χρόνον ἐξαιρούμενος ἕκαστον τῶν παθῶν ἀλγηδόσι καὶ πόνοις, οἳ τοσούτῳ μεγέθει καὶ σφοδρότητι τοὺς διὰ σαρκὸς ὑπερβάλλουσιν, ὅσῳ τὸ ὕπαρ ἂν εἴη τοῦ ὀνείρατος ἐναργέστερον. οὐλαὶ δὲ καὶ μώλωπες ἐπὶ τῶν παθῶν ἑκάστου τοῖς μὲν μᾶλλον ἐμμένουσι τοῖς δʼ ἧσσον. ὅρα δʼ εἶπε τὰ ποικίλα ταῦτα καὶ παντοδαπὰ χρώματα τῶν ψυχῶν· τὸ μὲν ὄρφνιον καὶ ῥυπαρόν, ἀνελευθερίας ἀλοιφὴν καὶ πλεονεξίας, τὸ δʼ αἱματωπὸν καὶ διάπυρον, ὠμότητος καὶ πικρίας ὅπου δὲ τὸ γλαύκινόν ἐστιν, ἐντεῦθεν ἀκρασία τις περὶ ἡδονὰς ἐκτέτριπται μόλις· κακόνοια δʼ ἐνοῦσα δʼ ἐνοῦσα R: δείνουσα μετὰ φθόνου τουτὶ τὸ ἰῶδες καὶ ὕπουλον, ὥσπερ αἱ σηπίαι τὸ μέλαν, ἀφίησιν. ἐκεῖ μὲν γὰρ ἡ μὲν γὰρ ἡ *: γὰρ ἥ τε κακία τῆς ψυχῆς τρεπομένης ὑπὸ τῶν παθῶν καὶ τρεπούσης τὸ σῶμα τὰς χρόας ἀναδίδωσιν, ἐνταῦθα δὲ καθαρμοῦ καὶ κολάσεως πέρας ἐστί, τούτων ἐκλεανθέντων, παντάπασι τὴν ψυχὴν αὐγοειδῆ καὶ σύγχρουν γενέσθαι. γενέσθαι *: γίνεσθαι μέχρι δʼ οὗ ταῦτʼ ἔνεστι, γίγνονταί τινες ὑποτροπαὶ τῶν παθῶν σφυγμοὺς ἔχουσαι καὶ πήδησιν, ἐνίαις μὲν ἀμυδρὰν καὶ ταχὺ κατασβεννυμένην ἐνίαις δὲ νεανικῶς ἐντείνουσαν. ὧν αἱ μὲν πάλιν καὶ πάλιν κολασθεῖσαι τὴν προσήκουσαν ἕξιν καὶ διάθεσιν ἀναλαμβάνουσι, τὰς δʼ αὖθις εἰς σώματα ζῴων ἐξήνεγκε βιαιότης ἀμαθίας καὶ φιληδονίας ἧλος· ἧλος *: εἶδος cf. p. 718 d: ἡδονῆς - ἦλος ἡ μὲν γὰρ ἀσθενείᾳ λόγου καὶ διʼ ἀργίαν τοῦ θεωρεῖν ἔρρεψε - τῷ πρακτικῷ πρὸς γένεσιν· ἡ δʼ ὀργάνου τῷ ἀκολάστῳ τῷ ἀκολάστῳ R: τοῦ ἀκολαστου δεομένη ποθεῖ τὰς ἐπιθυμίας συρράψαι ταῖς ἀπολαύσεσι καὶ συνεπαίρεσθαι συνεπαυρέσθαι Madvigius διὰ σώματος· ἐνταῦθα γὰρ οὐδὲν ἢ σκιά τις ἀτελὴς καὶ ὄναρ ἡδονῆς πλήρωσιν οὐκ ἐχούσης πάρεστι.

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ταῦτα δʼ εἰπὼν ἦγεν αὐτὸν ταχὺ μέν, ἄπλετον δέ τινα τόπον ὡς ἐφαίνετο διεξιόντα ῥᾳδίως καὶ ἀπλανῶς, οἷον ὑπὸ πτερῶν τῶν τοῦ φωτὸς αὐγῶν ἀναφερόμενον· μέχρι οἷον πρὸς τι χάσμα μέγα καὶ κάτω διῆκον ἀφικόμενος ὑπὸ τῆς ὀχούσης ὀχούσης idem: ἐχούσης ἀπελείφθη δυνάμεως· καὶ τὰς ἄλλας; ψυχὰς ἑώρα ταὐτὸ ταὐτὸ idem: τοῦτο πασχούσας ἐκεῖ· συστελλόμεναι γὰρ ὥσπερ + τῷ πρακτικῷ πρὸς γένεσιν· ἡ δʼ ὀργάνου τῷ ἀκολάστῳ τῷ ἀκολάστῳ R: τοῦ ἀκολαστου δεομένη ποθεῖ τὰς ἐπιθυμίας συρράψαι ταῖς ἀπολαύσεσι καὶ συνεπαίρεσθαι συνεπαυρέσθαι Madvigius διὰ σώματος· ἐνταῦθα γὰρ οὐδὲν ἢ σκιά τις ἀτελὴς καὶ ὄναρ ἡδονῆς πλήρωσιν οὐκ ἐχούσης πάρεστι.

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ταῦτα δʼ εἰπὼν ἦγεν αὐτὸν ταχὺ μέν, ἄπλετον δέ τινα τόπον ὡς ἐφαίνετο διεξιόντα ῥᾳδίως καὶ ἀπλανῶς, οἷον ὑπὸ πτερῶν τῶν τοῦ φωτὸς αὐγῶν ἀναφερόμενον· μέχρι οἷον πρὸς τι χάσμα μέγα καὶ κάτω διῆκον ἀφικόμενος ὑπὸ τῆς ὀχούσης ὀχούσης idem: ἐχούσης ἀπελείφθη δυνάμεως· καὶ τὰς ἄλλας; ψυχὰς ἑώρα ταὐτὸ ταὐτὸ idem: τοῦτο πασχούσας ἐκεῖ· συστελλόμεναι γὰρ ὥσπερ αἱ ὄρνιθες καὶ καταφερόμεναι κύκλῳ τὸ χάσμα περιῄεσαν ʽ ἄντικρυς δὲ περᾶν οὐκ ἐτόλμων̓, εἴσω μὲν ὀφθῆναι τοῖς βακχικοῖς ἄντροις ὁμοίως ὕλῃ καὶ χλωρότητι καὶ χλόαις ἀνθέων ἁπάσαις διαπεποικιλμένον· ἐξέπνει δὲ μαλακὴν καὶ πραεῖαν αὔραν ὀσμὰς ἀναφέρουσαν ἡδονῆς τε τε] aut delendum aut transponendum post ὀσμὰς θαυμασίας καὶ κρᾶσιν, οἵαν ὁ οἶνος τοῖς μεθυσκομένοις, ἐμποιοῦσαν εὐωχούμεναι γὰρ αἱ ψυχαὶ ταῖς εὐωδίαις διεχέοντο τε τε] deleverim καὶ πρὸς ἀλλήλας ἐφιλοφρονοῦντο· καὶ τὸν τόπον ἐν κύκλῳ κατεῖχε βακχεία καὶ γέλως καὶ πᾶσα μοῦσα παιζόντων καὶ τερπομένων. ἔλεγε δὲ δὲ] om. codd. mei ταύτῃ τὸν Διόνυσον ἀνελθεῖν εἰς θεοὺς καὶ τὴν Σεμέλην ἀναγαγεῖν ἀναγαγεῖν *: ἀνάγειν ὕστερον· καλεῖσθαι δὲ Λήθης τὸν τόπον. ὅθεν οὐδὲ διατρίβειν βουλόμενον εἴα τὸν Θεσπέσιον, ἀλλʼ ἀφεῖλκε ἀφεῖλκε R: ἀφεῖλε βίᾳ, διδάσκων ἅμα καὶ λέγων ὡς ἐκτήκεται καὶ ἀνυγραίνεται τὸ φρονοῦν ὑπὸ τῆς ἡδονῆς, τὸ δʼ ἄλογον καὶ σωματοειδὲς ἀρδόμενον καὶ σαρκούμενον ναρκούμενον X ἐμποιεῖ τοῦ σώματος μνήμην, ἐκ δὲ τῆς μνήμης ἵμερον καὶ πόθον ἕλκοντα πρὸς γένεσιν, ἣν οὕτως ὠνομάσθαι νεῦσιν ἐπὶ γῆν οὖσαν, ἐπὶ γῆν οὖσαν M: ἐπιτείνουσαν ὑγρότητι βαρυνομένης τῆς - ψυχῆς. ἄλλην οὖν τοσαύτην διελθὼν ὁδὸν ἔδοξεν ἀφορᾶν κρατῆρα μέγαν, εἰς δὲ τοῦτον ἐμβάλλοντα ῥεύματα, τὸ μὲν ἀφροῦ θαλάσσης ἢ χιόνων λευκότερον, τὸ δʼ ὁποῖον ἶρις ἡ ἶρις? ἐξανθεῖ τὸ ἁλουργόν, ἄλλα δʼ ἄλλαις βαφαῖς κεχρωσμένα πρόσωθεν ἴδιον ἐχούσαις φέγγος· ὡς δὲ πλησίον ἦλθον, ὁ κρατὴρ ἐκεῖνος, ἀφανισθέντος μᾶλλον τοῦ περιέχοντος τῶν τε χρωμάτων ἀμαυρουμένων, τὸ ἀνθηρότερον ἀπέλιπε πλὴν τῆς λευκότητος. ἑώρα δὲ τρεῖς δαίμονας ὁμοῦ καθημένους ἐν σχήματι τριγώνου πρὸς ἀλλήλους τὰ ῥεύματα μέτροις τισὶν ἀνακεραννύντας. ἔλεγεν οὖν + ψυχῆς.

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ἄλλην οὖν τοσαύτην διελθὼν ὁδὸν ἔδοξεν ἀφορᾶν κρατῆρα μέγαν, εἰς δὲ τοῦτον ἐμβάλλοντα ῥεύματα, τὸ μὲν ἀφροῦ θαλάσσης ἢ χιόνων λευκότερον, τὸ δʼ ὁποῖον ἶρις ἡ ἶρις? ἐξανθεῖ τὸ ἁλουργόν, ἄλλα δʼ ἄλλαις βαφαῖς κεχρωσμένα πρόσωθεν ἴδιον ἐχούσαις φέγγος· ὡς δὲ πλησίον ἦλθον, ὁ κρατὴρ ἐκεῖνος, ἀφανισθέντος μᾶλλον τοῦ περιέχοντος τῶν τε χρωμάτων ἀμαυρουμένων, τὸ ἀνθηρότερον ἀπέλιπε πλὴν τῆς λευκότητος. ἑώρα δὲ τρεῖς δαίμονας ὁμοῦ καθημένους ἐν σχήματι τριγώνου πρὸς ἀλλήλους τὰ ῥεύματα μέτροις τισὶν ἀνακεραννύντας. ἔλεγεν οὖν ὁ τοῦ Θεσπεσίου ψυχοπομπὸς ἄχρι τούτου τὸν Ὀρφέα προελθεῖν, προελθεῖν W: προσελθεῖν ὅτε τὴν ψυχὴν τῆς γυναικὸς μετῄει, καὶ μὴ καλῶς διαμνημονεύσαντα λόγον εἰς ἀνθρώπους κίβδηλον ἐξενεγκεῖν, ὡς κοινὸν εἴη μαντεῖον ἐν Δελφοῖς Ἀπόλλωνος καὶ Νυκτός· οὐδενὸς γὰρ Ἀπόλλωνι Νύκτα κοινωνεῖν ἀλλὰ τοῦτο μέν ἔφη νυκτὸς ἐστι καὶ Σελήνης μαντεῖον κοινόν, οὐδαμοῦ τῆς γῆς περαῖνον οὐδʼ ἔχον ἕδραν μίαν, ἀλλὰ πάντῃ πλανητὸν ἐπὶ τοὺς ἀνθρώπους ἐνυπνίοις καὶ εἰδώλοις· ἐκ τούτου γὰρ οἱ ὄνειροι μιγνύμενοι, ὡς ὁρᾷς, τῷ ἀπατηλῷ καὶ ποικίλῳ τὸ ἁπλοῦν καὶ ἀληθὲς παραλαμβάνοντες συμπαραλαμβάνοντες R - διασπείρουσι. τὸ δʼ Ἀπόλλωνος οὐ κατεῖδες κατεῖδες Cobetus: κάτοιδας εἶπεν οὐδὲ κατιδεῖν ἔσῃ δυνατός ἀνωτέρω γὰρ οὐκ ἐπιδίδωσιν οὐδὲ χαλᾷ τὸ τῆς ψυχῆς ἐπίγειον ἀλλὰ κατατείνει τῷ σώματι προσηρτημένον ἅμα δʼ ἐπειρᾶτο προσάγων ἐπιδεικνύειν αὐτῷ τὸ φῶς ἐκ τοῦ τρίποδος, ὡς ἔλεγε, διὰ τῶν κόλπων τῆς Θέμιδος ἀπερειδόμενον εἰς τὸν Παρνασόν. καὶ προθυμούμενος ἰδεῖν οὐκ εἶδεν ὑπὸ λαμπρότητος, ἀλλʼ ἤκουε παριὼν φωνὴν ὀξεῖαν γυναικὸς ἐν μέτρῳ φράζουσαν ἄλλα τινὰ καὶ χρόνον, ὡς ἔοικε, τῆς ἐκείνου τελευτῆς. ἔλεγε δʼ ὁ δαίμων τὴν φωνὴν εἶναι Σιβύλλης· ᾄδειν γὰρ αὐτὴν περὶ τῶν μελλόντων ἐν τῷ προσώπῳ - τῆς σελήνης περιφερομένην. βουλόμενος οὖν ἀκροᾶσθαι πλείονα, τῇ ῥύμῃ τῆς σελήνης εἰς τοὐναντίον ὥσπερ ἐν ταῖς δίναις ἐξεώσθη καὶ βραχέα κατήκουσεν· ὧν ἦν καὶ τὸ περὶ τὸ Βέσβιον ὄρος καὶ τὴν Δικαιαρχείας Διακαιαρχείας R: δικαιαρχείαν ὑπὸ πυρὸς φθορὰν φθορὰν idem: φορᾷ γενησομένην, καί τι κομμάτιον περὶ τοῦ τότε ἡγεμόνος ὡς ἐσθλὸς ἐὼν νούσῳ τυραννίδα λείψει. μετὰ δὲ ταῦτα πρὸς τὴν θέαν τῶν κολαζομένων ἐτρέποντο. καὶ τὰ μὲν πρῶτα δυσχερεῖς καὶ οἰκτρὰς εἶχον εἶχον] malim εἶδον ὄψεις μόνον· ἐπεὶ δὲ καὶ ἐπεὶ δὲ κἑ] vid. Praefat. p. LVI φίλοις καὶ οἰκείοις καὶ συνήθεσιν ὁ Θεσπέσιος οὐκ ἂν προσδοκήσας + διασπείρουσι.

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τὸ δʼ Ἀπόλλωνος οὐ κατεῖδες κατεῖδες Cobetus: κάτοιδας εἶπεν οὐδὲ κατιδεῖν ἔσῃ δυνατός ἀνωτέρω γὰρ οὐκ ἐπιδίδωσιν οὐδὲ χαλᾷ τὸ τῆς ψυχῆς ἐπίγειον ἀλλὰ κατατείνει τῷ σώματι προσηρτημένον ἅμα δʼ ἐπειρᾶτο προσάγων ἐπιδεικνύειν αὐτῷ τὸ φῶς ἐκ τοῦ τρίποδος, ὡς ἔλεγε, διὰ τῶν κόλπων τῆς Θέμιδος ἀπερειδόμενον εἰς τὸν Παρνασόν. καὶ προθυμούμενος ἰδεῖν οὐκ εἶδεν ὑπὸ λαμπρότητος, ἀλλʼ ἤκουε παριὼν φωνὴν ὀξεῖαν γυναικὸς ἐν μέτρῳ φράζουσαν ἄλλα τινὰ καὶ χρόνον, ὡς ἔοικε, τῆς ἐκείνου τελευτῆς. ἔλεγε δʼ ὁ δαίμων τὴν φωνὴν εἶναι Σιβύλλης· ᾄδειν γὰρ αὐτὴν περὶ τῶν μελλόντων ἐν τῷ προσώπῳ + τῆς σελήνης περιφερομένην. βουλόμενος οὖν ἀκροᾶσθαι πλείονα, τῇ ῥύμῃ τῆς σελήνης εἰς τοὐναντίον ὥσπερ ἐν ταῖς δίναις ἐξεώσθη καὶ βραχέα κατήκουσεν· ὧν ἦν καὶ τὸ περὶ τὸ Βέσβιον ὄρος καὶ τὴν Δικαιαρχείας Διακαιαρχείας R: δικαιαρχείαν ὑπὸ πυρὸς φθορὰν φθορὰν idem: φορᾷ γενησομένην, καί τι κομμάτιον περὶ τοῦ τότε ἡγεμόνος ὡς ἐσθλὸς ἐὼν νούσῳ τυραννίδα λείψει.

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μετὰ δὲ ταῦτα πρὸς τὴν θέαν τῶν κολαζομένων ἐτρέποντο. καὶ τὰ μὲν πρῶτα δυσχερεῖς καὶ οἰκτρὰς εἶχον εἶχον] malim εἶδον ὄψεις μόνον· ἐπεὶ δὲ καὶ ἐπεὶ δὲ κἑ] vid. Praefat. p. LVI φίλοις καὶ οἰκείοις καὶ συνήθεσιν ὁ Θεσπέσιος οὐκ ἂν προσδοκήσας κολαζομένοις ἐνετύγχανεν, οἳ καὶ δεινὰ παθήματα καὶ τιμωρίας ἀσχήμονας καὶ ἀλγεινὰς ὑπομένοντες ᾠκτίζοντο πρὸς ἐκεῖνον καὶ ἀνεκλαίοντο· τέλος δὲ τὸν πατέρα τὸν ἑαυτοῦ κατεῖδεν ἔκ τινος βαράθρου στιγμάτων καὶ οὐλῶν μεστὸν ἀναδυόμενον, ὀρέγοντα τὰς χεῖρας αὐτῷ καὶ σιωπᾶν οὐκ ἐώμενον, ἀλλʼ ὁμολογεῖν ἀναγκαζόμενον ὑπὸ τῶν ἐφεστώτων ταῖς τιμωρίαις, ὅτι περὶ ξένους τινὰς μιαρὸς γενόμενος χρυσίον ἔχοντας, φαρμάκοις διαφθείρας καὶ ἐκεῖ διαλαθὼν ἅπαντας, ἐνταῦθʼ ἐξελεγχθείς, τὰ μὲν ἤδη πέπονθε τὰ δʼ ἄγεται πεισόμενος ἱκετεύειν μὲν ἢ παραιτεῖσθαι περὶ τοῦ πατρὸς οὐκ ἐτόλμα διʼ ἔκπληξιν καὶ δέος ὑποστρέψαι δὲ καὶ φυγεῖν βουλόμενος οὐκέτι τὸν πρᾶον ἐκεῖνον ἑώρα καὶ οἰκεῖον ξεναγόν, ἀλλʼ ὑφʼ ἑτέρων τινῶν φοβερῶν τὴν ὄψιν εἰς τὸ πρόσθεν ὠθούμενος ὡς ἀνάγκην οὖσαν οὕτω διεξελθεῖν, ἐθεᾶτο τῶν μὲν γνωρίμως γνωρίμως R: γνωρίμων πονηρῶν γενομένων καὶ καὶ R: ἢ κολασθέντων αὐτόθι τὴν σκιὰν οὐκέτʼ εἶναι χαλεπῶς οὐδʼ ὁμοίως οὐκέτʼ - ὁμοίως] οὐκέτι λίαν χαλεπῶς οὐδʼ ὠμῶς Madvigius τριβομένην, ἅτε δὴ ἅτε δὴ] C. F. Hermannus: ἀτελῆ περὶ τὸ ἄλογον καὶ παθητικὸν ἐπίπονον οὖσαν· ὅσοι δὲ πρόσχημα καὶ δόξαν ἀρετῆς περιβαλόμενοι διεβίωσαν κακίᾳ λανθανούσῃ, τούτους ἐπιπόνως ἐπίπονον οὖσαν] ἐπιπονήσασαν? καὶ, ὀδυνηρῶς ἠνάγκαζον ἕτεροι περιεστῶτες ἐκτρέπεσθαι τὰ ἐντὸς ἔξω τῆς ψυχῆς, ἰλυσπωμένους παρὰ φύσιν καὶ ἀνακαμπτομένους, ὥσπερ αἱ θαλάττιαι σκολόπενδραι καταπιοῦσαι τὸ ἄγκιστρον ἐκτρέπουσιν ἑαυτάς· ἐνίους δʼ ἀναδέροντες αὐτῶν καὶ ἀναπτύσσοντες ἀπεδείκνυσαν ὑπούλους καὶ ποικίλους, ἐν τῷ λογιστικῷ καὶ κυρίῳ τὴν μοχθηρίαν ἔχοντας. ἄλλας δʼ ἔφη ψυχὰς ἰδεῖν, ὥσπερ τὰς ἐχίδνας περιπεπλεγμένας σύνδυο καὶ σύντρεις καὶ πλείονας, ἀλλήλας ἐσθιούσας ὑπὸ μνησικακίας καὶ κακοθυμίας ὧν ἔπαθον ἐν τῷ ζῆν ἢ ἔδρασαν. εἶναι δὲ καὶ λίμνας παρʼ ἀλλήλας, τὴν μὲν χρυσοῦ περιζέουσαν περζέουσαν R τὴν δὲ μολίβδου ψυχροτάτην ἄλλην δὲ τραχεῖαν σιδήρου· καί τινας ἐφεστάναι δαίμονας ὥσπερ οἱ χαλκεῖς ὀργάνοις ἀναλαμβάνοντας καὶ καθιέντας ἐν μέρει τὰς ψυχὰς τῶν διʼ ἀπληστίαν καὶ πλεονεξίαν πονηρῶν. ἐν μὲν γὰρ τῷ χρυσῷ διαπύρους καὶ διαφανεῖς ὑπὸ τοῦ φλέγεσθαι γενομένας ἐνέβαλλον εἰς τὴν τοῦ μολίβδου βάπτοντες· ἐκπαγείσας δʼ αὐτόθι καὶ γενομένας σκληρὰς ὥσπερ αἱ χάλαζαι, - πάλιν εἰς τὴν τοῦ σιδήρου μεθίστασαν ἐνταῦθα δὲ μέλαιναί τε δεινῶς ἐγίγνοντο, καὶ περικλώμεναι διὰ σκληρότητα καὶ συντριβόμεναι τὰ εἴδη μετέβαλλον· εἶθʼ οὕτω πάλιν εἰς τὸν χρυσὸν ἐκομίζοντο, δεινάς, ὡς ἔλεγεν, ἐν ταῖς μεταβολαῖς ἀλγηδόνας ὑπομένουσαι. πάντων δὲ πάσχειν ἔλεγεν οἰκτρότατα τὰς ἤδη δοκούσας ἀφεῖσθαι τῆς δίκης, εἶτʼ αὖθις συλλαμβανομένας· αὗται δʼ ἦσαν, ὧν εἴς τινας ἐκγόνους; ἢ παῖδας ἡ ποινὴ περιῆλθεν. ὁπότε γάρ τις ἐκείνων ἀφίκοιτο καὶ περιτύχοι, προσέπιπτεν ὀργῇ καὶ - κατεβόα καὶ τὰ σημεῖα τῶν παθῶν ἐδείκνυεν, ὀνειδίζουσα καὶ διώκουσα διώκουσα Turnebus: δοκοῦσα φεύγειν. καὶ ἀποκρύπτεσθαι βουλομένην οὐ δυναμένην δέ. ταχὺ γὰρ μετέθεον οἱ κολασταὶ πρὸς τὴν δίκην, καὶ ἐξ ἀρχῆς ἤπειγον καὶ πρὸς τὴν ἐξ ἀρχῆς δίκην ἀπῆγον W ὀλοφυρομένας τῷ προγιγνώσκειν τὴν τιμωρίαν. ἐνίαις ἐνίαις R: ἐνίας δὲ καὶ πολλὰς ἅμα τῶν ἐκγόνων ἔλεγε συνηρτῆσθαι, καθάπερ μελίττας ἢ νυκτερίδας ἀτεχνῶς ἀτεχνῶς] add. ἑαυτῶν R ἐχομένας καὶ τετριγυίας ὑπὸ μνήμης καὶ ὀργῆς ὧν ἔπαθον διʼ αὐτάς. ἔσχατα δʼ ὁρῶντος αὐτοῦ τὰς ἐπὶ δευτέραν γένεσιν τρεπομένας ψυχὰς εἴς τε ζῷα παντοδαπὰ + πάλιν εἰς τὴν τοῦ σιδήρου μεθίστασαν ἐνταῦθα δὲ μέλαιναί τε δεινῶς ἐγίγνοντο, καὶ περικλώμεναι διὰ σκληρότητα καὶ συντριβόμεναι τὰ εἴδη μετέβαλλον· εἶθʼ οὕτω πάλιν εἰς τὸν χρυσὸν ἐκομίζοντο, δεινάς, ὡς ἔλεγεν, ἐν ταῖς μεταβολαῖς ἀλγηδόνας ὑπομένουσαι.

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πάντων δὲ πάσχειν ἔλεγεν οἰκτρότατα τὰς ἤδη δοκούσας ἀφεῖσθαι τῆς δίκης, εἶτʼ αὖθις συλλαμβανομένας· αὗται δʼ ἦσαν, ὧν εἴς τινας ἐκγόνους; ἢ παῖδας ἡ ποινὴ περιῆλθεν. ὁπότε γάρ τις ἐκείνων ἀφίκοιτο καὶ περιτύχοι, προσέπιπτεν ὀργῇ καὶ + κατεβόα καὶ τὰ σημεῖα τῶν παθῶν ἐδείκνυεν, ὀνειδίζουσα καὶ διώκουσα διώκουσα Turnebus: δοκοῦσα φεύγειν. καὶ ἀποκρύπτεσθαι βουλομένην οὐ δυναμένην δέ. ταχὺ γὰρ μετέθεον οἱ κολασταὶ πρὸς τὴν δίκην, καὶ ἐξ ἀρχῆς ἤπειγον καὶ πρὸς τὴν ἐξ ἀρχῆς δίκην ἀπῆγον W ὀλοφυρομένας τῷ προγιγνώσκειν τὴν τιμωρίαν. ἐνίαις ἐνίαις R: ἐνίας δὲ καὶ πολλὰς ἅμα τῶν ἐκγόνων ἔλεγε συνηρτῆσθαι, καθάπερ μελίττας ἢ νυκτερίδας ἀτεχνῶς ἀτεχνῶς] add. ἑαυτῶν R ἐχομένας καὶ τετριγυίας ὑπὸ μνήμης καὶ ὀργῆς ὧν ἔπαθον διʼ αὐτάς.

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ἔσχατα δʼ ὁρῶντος αὐτοῦ τὰς ἐπὶ δευτέραν γένεσιν τρεπομένας ψυχὰς εἴς τε ζῷα παντοδαπὰ καμπτομένας βίᾳ καὶ μετασχηματιζομένας ὑπὸ τῶν ταῦτα δημιουργούντων ὀργάνοις τισὶ καὶ πληγαῖς, τῶν μὲν ὅλα τὰ μέρη συνελαυνόντων, τὰ δʼ τὰ δʼ] τῶν δʼ Turnebus ἀποστρεφόντων, ἔνια δʼ ἐκλεαινόντων καὶ ἀφανιζόντων παντάπασιν, ὅπως ἐφαρμόσειεν ἑτέροις ἤθεσι καὶ βίοις· ἐν ταύταις φανῆναι τὴν Νέρωνος ψυχὴν τά, τʼ ἄλλα κακῶς ἔχουσαν ἤδη καὶ ἤδη καὶ] καὶ δὴ καὶ W διαπεπαρμένην ἣλοις διαπύροις. προκεχειρισμένων δὲ καὶ ταύτῃ ταύτῃ (i.e. τῇ Νέρωνος ψυχῇ) R: ταύτην τῶν δημιουργῶν Πινδαρικῆς ἐχίδνης εἶδος, ἐν ᾧ κυηθεῖσαν καὶ διαφαγοῦσαν τὴν μητέρα βιώσεσθαι, φῶς ἔφασκεν ἐξαίφνης διαλάμψαι μέγα, καὶ φωνὴν ἐκ τοῦ φωτὸς γενέσθαι προστάττουσαν εἰς ἄλλο γένος ἡμερώτερον μεταβαλεῖν, ᾠδικόν τι μηχανησαμένους περὶ ἕλη καὶ λίμνας ζῷον· ὧν μὲν γὰρ ἠδίκησε δεδωκέναι δεδωκέναι idem: δέδωκε δίκας· ὀφείλεσθαι δέ τι καὶ χρηστὸν αὐτῷ - παρὰ θεῶν, ὅτι τῶν ὑπηκόων τὸ βέλτιστον καὶ θεοφιλέστατον γένος ἠλευθέρωσε, τὴν Ἑλλάδα. μέχρι μὲν οὖν τούτων εἶναι θεατής· ὡς δʼ ἀναστρέφειν ἔμελλεν, ἐν παντὶ κακῷ γενέσθαι διὰ φόβον, διὰ φόβον] additamentum putat W γυναῖκα γάρ τινα λαβομένην αὐτοῦ θαυμαστὴν τὸ εἶδος καὶ τὸ μέγεθος, δεῦρο δή εἰπεῖν οὗτος, ὅπως ἕκαστα μᾶλλον μνημονεύσῃς. καί τι ῥαβδίον, ὥσπερ οἱ ζωγράφοι, διάπυρον προσάγειν, ἑτέραν δὲ κωλύειν. αὐτὸν δʼ ὥσπερ ὑπὸ ὑπὸ] διὰ R σύριγγος σύριγγος] σμήριγγος? ἐξαίφνης σπασθέντα πνεύματι νεανικῷ σφόδρα καὶ βιαίῳ τῷ σώματι προσπεσεῖν καὶ ἀναβλέψαι σχεδὸν ὑπʼ ὑπʼ] ἐπʼ R αὐτοῦ τοῦ μνήματος.

+ παρὰ θεῶν, ὅτι τῶν ὑπηκόων τὸ βέλτιστον καὶ θεοφιλέστατον γένος ἠλευθέρωσε, τὴν Ἑλλάδα.

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μέχρι μὲν οὖν τούτων εἶναι θεατής· ὡς δʼ ἀναστρέφειν ἔμελλεν, ἐν παντὶ κακῷ γενέσθαι διὰ φόβον, διὰ φόβον] additamentum putat W γυναῖκα γάρ τινα λαβομένην αὐτοῦ θαυμαστὴν τὸ εἶδος καὶ τὸ μέγεθος, δεῦρο δή εἰπεῖν οὗτος, ὅπως ἕκαστα μᾶλλον μνημονεύσῃς. καί τι ῥαβδίον, ὥσπερ οἱ ζωγράφοι, διάπυρον προσάγειν, ἑτέραν δὲ κωλύειν. αὐτὸν δʼ ὥσπερ ὑπὸ ὑπὸ] διὰ R σύριγγος σύριγγος] σμήριγγος? ἐξαίφνης σπασθέντα πνεύματι νεανικῷ σφόδρα καὶ βιαίῳ τῷ σώματι προσπεσεῖν καὶ ἀναβλέψαι σχεδὸν ὑπʼ ὑπʼ] ἐπʼ R αὐτοῦ τοῦ μνήματος.

diff --git a/manifest.txt b/manifest.txt index ca92029da..6db8b751c 100644 --- a/manifest.txt +++ b/manifest.txt @@ -1047,12 +1047,14 @@ /data/tlg0019/tlg002/__cts__.xml /data/tlg0019/tlg002/tlg0019.tlg002.perseus-grc2.xml /data/tlg0019/tlg003/__cts__.xml +/data/tlg0019/tlg003/tlg0019.tlg003.perseus-eng2.xml /data/tlg0019/tlg003/tlg0019.tlg003.perseus-grc2.xml /data/tlg0019/tlg004/__cts__.xml /data/tlg0019/tlg004/tlg0019.tlg004.perseus-grc2.xml /data/tlg0019/tlg005/__cts__.xml /data/tlg0019/tlg005/tlg0019.tlg005.perseus-grc2.xml /data/tlg0019/tlg006/__cts__.xml +/data/tlg0019/tlg006/tlg0019.tlg006.perseus-eng2.xml /data/tlg0019/tlg006/tlg0019.tlg006.perseus-grc2.xml /data/tlg0019/tlg007/__cts__.xml /data/tlg0019/tlg007/tlg0019.tlg007.perseus-grc2.xml @@ -1092,12 +1094,16 @@ /data/tlg0026/tlg003/tlg0026.tlg003.perseus-grc2.xml /data/tlg0027/__cts__.xml /data/tlg0027/tlg001/__cts__.xml +/data/tlg0027/tlg001/tlg0027.tlg001.perseus-eng2.xml /data/tlg0027/tlg001/tlg0027.tlg001.perseus-grc2.xml /data/tlg0027/tlg002/__cts__.xml +/data/tlg0027/tlg002/tlg0027.tlg002.perseus-eng2.xml /data/tlg0027/tlg002/tlg0027.tlg002.perseus-grc2.xml /data/tlg0027/tlg003/__cts__.xml +/data/tlg0027/tlg003/tlg0027.tlg003.perseus-eng2.xml /data/tlg0027/tlg003/tlg0027.tlg003.perseus-grc2.xml /data/tlg0027/tlg004/__cts__.xml +/data/tlg0027/tlg004/tlg0027.tlg004.perseus-eng2.xml /data/tlg0027/tlg004/tlg0027.tlg004.perseus-grc2.xml /data/tlg0028/__cts__.xml /data/tlg0028/tlg001/__cts__.xml @@ -1801,6 +1807,7 @@ /data/tlg0086/tlg034/tlg0086.tlg034.digicorpus-grc2.xml /data/tlg0086/tlg034/tlg0086.tlg034.perseus-eng2.xml /data/tlg0086/tlg035/__cts__.xml +/data/tlg0086/tlg035/tlg0086.tlg035.perseus-eng2.xml /data/tlg0086/tlg035/tlg0086.tlg035.perseus-grc2.xml /data/tlg0086/tlg038/__cts__.xml /data/tlg0086/tlg038/tlg0086.tlg038.perseus-grc2.xml