From 2edbfaebae71c8c9e33b6f4093f04a512d0117c1 Mon Sep 17 00:00:00 2001 From: gregorycrane Date: Fri, 21 Jul 2023 10:55:49 -0400 Subject: [PATCH 1/2] details are listed under the issue tlg0062-Harmon. --- data/tlg0062/tlg001/__cts__.xml | 14 +- .../tlg001/tlg0062.tlg001.perseus-eng1.xml | 683 +++++ .../tlg001/tlg0062.tlg001.perseus-grc2.xml | 54 +- data/tlg0062/tlg002/__cts__.xml | 14 +- .../tlg002/tlg0062.tlg002.perseus-eng1.xml | 274 ++ .../tlg002/tlg0062.tlg002.perseus-grc2.xml | 28 +- data/tlg0062/tlg003/__cts__.xml | 14 +- .../tlg003/tlg0062.tlg003.perseus-eng1.xml | 298 ++ .../tlg003/tlg0062.tlg003.perseus-grc2.xml | 36 +- data/tlg0062/tlg004/__cts__.xml | 14 +- .../tlg004/tlg0062.tlg004.perseus-eng1.xml | 266 ++ .../tlg004/tlg0062.tlg004.perseus-grc2.xml | 28 +- data/tlg0062/tlg005/__cts__.xml | 14 +- .../tlg005/tlg0062.tlg005.perseus-eng1.xml | 208 ++ .../tlg005/tlg0062.tlg005.perseus-grc2.xml | 20 +- data/tlg0062/tlg006/__cts__.xml | 14 +- 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data/tlg0062/tlg050/tlg0062.tlg050.perseus-eng1.xml create mode 100644 data/tlg0062/tlg051/tlg0062.tlg051.perseus-eng1.xml create mode 100644 data/tlg0062/tlg052/tlg0062.tlg052.perseus-eng1.xml diff --git a/data/tlg0062/tlg001/__cts__.xml b/data/tlg0062/tlg001/__cts__.xml index babd0dd10..a76f42a9f 100644 --- a/data/tlg0062/tlg001/__cts__.xml +++ b/data/tlg0062/tlg001/__cts__.xml @@ -1,11 +1,17 @@ - + Phalaris - + Φάλαρις Lucian, Vol. 1. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1913. - - \ No newline at end of file + + + Phalaris + Lucian, Vol. 1. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1913. + + + + diff --git a/data/tlg0062/tlg001/tlg0062.tlg001.perseus-eng1.xml b/data/tlg0062/tlg001/tlg0062.tlg001.perseus-eng1.xml new file mode 100644 index 000000000..d8297aa39 --- /dev/null +++ b/data/tlg0062/tlg001/tlg0062.tlg001.perseus-eng1.xml @@ -0,0 +1,683 @@ + + + + + + +Phalaris +Lucian of Samosata +Austin Morris Harmon, 1878-1950 +National Endowment for the Humanities +Gregory Crane + +Gregory Crane +OCRd, tagged and added initial corrections to the text + + + +Perseus Digital Library +tlg0062.tlg001.1st1K-eng1.xml + +Available under a Creative Commons Attribution-ShareAlike 4.0 International License + +2023 +Trustees of Tufts University +United States + + + + + +Lucian + + +Austin Morris Harmon + + +Lucian of Samosata + +Trustees of Tufts University +Cambridge, MA +1913 + +1 + +The Hathi Trust + + + + + +

Text encoded in accordance with the latest EpiDoc standards

+ + +

This pointer pattern extracts book and section

+ + +

This pointer pattern extracts book

+ + + + + +Greek +Latin + + + + + + + + +
+PhalarisThis piece and its fellow should not be taken as a serious attempt to whitewash Phalaris and to excuse Delphi for accepting a tainted gift. They are good specimens of the stock of a rhetorician, and something more. To put yourself in another man’s shoes and say what he would have said was a regular exercise of the schools, but to laugh in your sleeve as you said it was not the way of the ordinary rhetorician. +
+I +
+

+Men of Delphi, we have been sent by our ruler +Phalaris to bring your god this bull, and to say to +you what should be said about Phalaris himself and +about his gift. That is why we are here, then; and +what he told us to tell you is this: +‘For my part, men of Delphi, to have all the +Greeks think me the sort of man I am, and not the +sort that rumour, coming from those who hate and +envy me, has made me out to the ears of strangers, +would please me better than anything else in the +world ; above all, to have you think me what I am, +as you are priests and associates of Apollo, and +(one might almost say) live in his house and under +his roof-tree. I feel that if I clear myself before you +and convince you that there was no reason to think +me cruel, I shall have cleared myself through you +before the rest of the Greeks. And I call your god. +himself to witness what I am about to say. Of + + + + +course he cannot be tripped by fallacies and misled +by falsehoods : for although mere men are no doubt +easy to cheat, a god (and above all this god) cannot +be hoodwinked. +

+ +

+‘I was not one of the common people in Acragas, +but was as well-born, as delicately brought up and as +thoroughly educated as anyone. Never at any time +did I fail to display public spirit toward the city, and +discretion and moderation toward my fellow-citizens ; +and no one ever charged me with a single violent, +tude, insolent, or overbearing action in the early +period of my life. But when I saw that the men of +the opposite party were plotting against me and trying in every way to get rid of me—our city was +split into factions at the time—I found only one means +of escape and safety, in which lay also the salvation +of the city: it was to put myself at the head of the +state, curb those men and check their plotting, and +force the city to be reasonable. As there were not +a few who commended this plan, men of sense and +patriotism who understood my purpose and the +necessity of the coup, I made use of their assistance +and easily succeeded. +

+ +

+‘From that time on the others made no more +trouble, but gave obedience ; I ruled, and the city +was free from party strife. Executions, banishments +and confiscations I did not employ even against the +former conspirators, although a man must bring + + +himself to take such measures in the beginning +of a reign more than at any other time. I had +marvellous hopes of getting them to listen to me +by my humanity, mildness and good-nature, and +through the impartiality of my favour. At the +outset, for instance, I came to an understanding +with my enemies and laid aside hostility, taking +most of them as counsellors and intimates. As for +the city, perceiving that it had been brought to +rack and ruin through the neglect of those, in office, +because everybody was robbing or rather plundering +the state, I restored it by building aqueducts, +adorned it with buildings and strengthened it with +walls ; the revenues of the state I readily increased +through the diligence of my officials; I cared for +the young, provided for the old, and entertained +the people with shows, gifts, festivals and banquets. +Even to hear of girls wronged, boys led astray, +wives carried off, guardsmen with warrants, or .any +form of despotic threat made me throw up my hands +in horror. + +

+ +

I was already planning to resign my +office and lay down my authority, thinking only how +one might stop with safety ; for being governor and +managing everything began to seem to me unpleasant +in itself and, when attended by jealousy, a burden +to the flesh. I was still seeking, however, to ensure +that the city would never again stand in need of +such ministrations. But while I in my simplicity +was engaged in all this, the others were already +combining against me, planning the manner of their +plot and uprising, organizing bands of conspirators, +collecting arms, raising money, asking the aid of +men in neighbouring towns, and sending embassies + + + +to Greece, to the Spartans and the Athenians. +What they had already resolved to do with me +if they caught me, how they had threatened to tear +me to pieces with their own hands, and what +punishments they had devised for me, they confessed in public on the rack. For the fact that +I met no such fate I have the gods to thank, who +exposed the plot: above all, Apollo, who showed me +dreams and also sent me men to interpret them +fully. + +

+ +

+‘At this point I ask you, men of Delphi, to +imagine yourselves now as alarmed as I was then, +and to give me your advice as to what I should have +done when I had almost been taken off my guard - +and was trying to save myself from the situation. +Transport yourselves, then, in fancy to my city of +Acragas for a while; see their preparations, hear +their threats, and tell me what to do. Use them +with humanity? Spare them and put up with them +when I am on the point of meeting my death the +very next moment—nay, proffer my naked throat, +and see my nearest and dearest slain before my +eyes? Would not that be sheer imbecility, and should +not I, with high and manly resolution and the anger +natural to a man of sense who has been wronged, +bring those men to book and provide for my own +future security as best I may in the situation? +That is the advice that I know you would have +given me. + +

+ +

+‘Well, what did I do then? I summoned the +men implicated, gave them a hearing, brought in the +evidence, and clearly convicted them on each count; + + + +and then, as they themselves no longer denied the +charge, I avenged myself, angry in the main, not +because they had plotted against me, but because +they had not let me abide by the plan which I had +made in the beginning. From that time I have +continued to protect myself and to punish those of +my opponents who plot against me at any time. +And then men charge me with cruelty, forgetting to +consider which of us s began it! Suppressing all that +-went before, which caused them to be punished, +they always censured the punishments in themselves +and their seeming cruelty. It is as if someone +among yourselves should see a temple-robber thrown +over the cliff, and should not take into account what +he had dared to do—how he had entered the temple +at night, had pulled down the offerings, and had laid +hands on the image—but should accuse you of great +barbarity on the ground that you, who call yourselves +Greeks and priests, countenanced the infliction of - +such a punishment on a fellow-Greek hard by the +temple (for they say that the cliff is not very far +from the city). Why, you yourselves will laugh at +any man who makes this charge against you, I am +sure ; and the rest of the world will praise you for +your severity towards the impious. + +

+ +

+‘Peoples in general, without trying to find out +what sort of man the head of the state is, whether +just or unjust, simply hate the very name of tyranny, +and even if the tyrant is an Aeacus, a Minos or a +Rhadamanthus they make every effort to put him +out of the way just the same, for they fix their +eyes on the bad tyrants and include the good in +equal hatred by reason of the common title. Yet +I hear that among you Greeks there have been many + + + +wise tyrants who, under a name of ‘ill-repute have +shown a good and kindly character; and even that +brief sayings of some of them are deposited in your +temple as gifts and oblations to Pythius. + +

+ +

+‘You will observe that legislators lay most +- stress on the punitive class of measures, naturally +because no others are of any use if unattended by +fear and the expectation of punishment. With us +tyrants this is all the more necessary because we +govern by force and live among men who ‘not only +hate us but plot against us, in an environment where +even the bugaboos we set up do not help us. Our +case is like the story of the Hydra: the more heads +we lop, the more occasions for punishing grow up +under our eyes. We must needs make the best +of it and lop each new growth—yes, and sear it, too, +like Iolaus,The helper of Hercules in the story. if we are to hold the upper hand; for +when a man has once been forced into a situation ot +this sort, he must adapt himself to his réle or lose +his life by being merciful to his neighbours. In +general, do you suppose that any man is so barbarous and savage as to take pleasure in flogging, +in hearing groans and in seeing men slaughtered, +if he has not some good reason for punishing? +How many times have I not shed tears while others +were being flogged? How many times have I not +been forced to lament and bewail my lot in undergoing greater and more protracted punishment than +they? When a man is kindly by nature and harsh +by necessity, it is much harder for him to punish +than to be punished. + + + + +

+ +

+ +‘For my part, if I may speak freely, in case I +were offered the choice between inflicting unjust +punishment and being put to death myself, you +may be very certain that without delay I should +choose to die rather than to punish the innocent. +But if someone should say: ‘ Phalaris, choose between +meeting an unjust death and inflicting just punishment on conspirators, I should choose the latter ; +for—-once more I call upon you for advice, men +of Delphi—is it better to be put to death unjustly, +or to pardon conspirators unjustly? Nobody, surely, +is such a simpleton as not to prefer to live rather +than to pardon his enemies and die. But how many +men who made attempts on me and were clearly +convicted of it have I not pardoned in spite of +everything? So it was with Acanthus, whom you +see before you, and Timocrates and his brother +Leogoras, for I remembered my old-time friendship +with them. +

+ +

+‘When you wish to know my side, ask the +strangers who visit Acragas how I am with them, and +whether I treat visitors kindly. Why, I even have +watchmen at the ports, and agents to enquire who +people are and where they come from, so that I may +speed them on their way with fitting honours. Some +(and they are the wisest of the Greeks) come to see +me of their own free will instead of shunning my +society. For instance, just the other day the wise +man Pythagoras came to us; he had heard a +different’ story about me, but when he had seen +what I was like he went away praising me for my +justice and pitying me. for my necessary severity. +Then do you think that a man who is kind to + + + + +foreigners would treat his fellow-countrymen so +harshly if he had not been exceptionally wronged ? + +

+ +

+‘So much for what I had to say to you in my +own behalf: it is true and just and, I flatter myself, +merits praise rather than hatred. As for my gift, it +is time you heard where and how I got this bull. I +did not order it of the sculptor myself—I hope I +may never be so insane as to want such things !—but +there was a man in our town called Perilaus, a good +metal-worker but a bad man, Completely missing +my point of view, this fellow thought to do me a +favour by inventing a new punishment, imagining +that I wanted to punish people in any and every +way. So he made the bull and came to me with it, +a very beautiful thing to look at and a very close +copy of nature ; motion and voice were all it needed +to make it seem actually alive. At the sight of it I +cried out at once: “The thing is good enough for +Apollo; we must send the bull to the god!” But +Perilaus at my elbow said: “What if you knew the +trick of it and the purpose it serves?” . With that +he opened the bull’s back and said: “If you wish +to punish anyone, make him get into this contrivance +and lock him up; then attach these flutes to the +nose of the bull and have a fire lighted underneath. +The man will groan and shriek in the grip of unremitting pain, and his voice will make you the +sweetest possible music on the flutes, piping dolefully +and lowing piteously ; so that while he is punished +you are entertained by having flutes played to you.” + +

+ +

+ +When I heard this I was disgusted with the wicked +ingenuity of the fellow and hated the idea of the + + + +contrivance, so I gave him a punishment that fitted, +his crime. “Come now, Perilaus,” said I, “if this is +not mere empty boasting, show us the real nature of +the invention by getting into it yourself and imitating people crying out, so that we may know whether +the music you speak of ig really made on the flutes.” +Perilaus complied, and when he was inside, I locked +him up and had a fire kindled underneath, saying: +“Take the reward you deserve for your wonderful +invention, and as you are our music-master, play the +first tune yourself !” So he, indeed, got his deserts +by thus having the enjoyment of his own ingenuity. +But I had the fellow taken out while he -was still +alive and breathing, that he might not pollute the +work by dying in it; then I had him thrown over a +cliff to lie unburied, and after purifying the bull, +sent it to you to be dedicated to the god. I also +had the whole story inscribed on it—my name as the +- giver; that of Perilaus, the maker; his idea; my +justice ; the apt punishment ; the songs of the clever +metal-worker and the first trial of the music. + +

+ +

+‘You will do what is right, men of Delphi, if +you offer sacrifice in my behalf with my ambassadors, +and if you set the bull up in a fair place in the +temple-close, that all may know how I deal with bad +men and how I requite their extravagant inclinations +toward wickedness. Indeed, this affair of itself is +enough to show my character: Perilaus was punished, +the bull was dedicated without being kept to pipe +when others were punished and without having +played any other tune than the bellowings of its + + + + +maker, and his case sufficed me to try the invention +and put an end to that uninspired, inhyman music. +At present, this is what I offer the god, but I shall +make many other gifts as soon as he permits me to +dispense with punishments.’ + +

+ +

+This, men of Delphi, is the message from Phalaris, +all of it true and everything just as‘ it took place. +You would be justified in believing our testimony, +as we know the facts and have never yet had the +reputation of being untruthful. But if it is necessary +to resort to entreaty on behalf of a man who has +been wrongly thought wicked and has been compelled to punish people against his will, then we, the +people of Acragas, Greeks of Dorian stock, beseech +you to grant him access to the sanctuary, for he +wishes to be your friend and is moved to confer +many benefits on each and all of yon, both public +and private. Take the bull then; dedicate it, and +pray for Acragas and for Phalaris himself. Do not +send us away unsuccessful or insult him or deprive +the god of an offering at once most beautiful and +most fitting. +

+ +
+II +
+ + +

+I am neither an official representative of the +people of Acragas, men of Delphi, nor a personal +representative of Phalaris himself, and I have no +private ground at all for good-will to him and no +expectation of future friendship. But after listening +to the reasonable and temperate story of the ambassadors who have come from him, I rise in the + + + +interests of religion, of our common good and, above +all, of the dignity of Delphi to exhort you neither +to insult a devout monarch nor to put away a gift +already pledged to the god, especially as it will be +for ever a memorial of three very significant things— +beautiful workmanship, wicked inventiveness, and +just punishment. + +

+ +

+for you to hesitate about +this matter at all and to submit us the question +whether we should receive the gift or send it back +again—even this I, for my part, consider impious ; +indeed, nothing short of extreme sacrilege, for the +business is nothing else than temple-robbery, far +more serious than other forms of it because it is +more impious not to allow people to make gifts +when they will than to steal gifts after they are +made. + +

+ +

+A man of Delphi myself and an equal participant +in our public good name if we maintain it and in ~ +our disrepute if we acquire it from the present case, +I beg you neither to lock the temple to worshippers +nor to give the world a bad opinion of the city as +one that quibbles over things sent the god, and tries +givers by ballot and jury. No one would venture to +give in future if he knew that the god would not +accept anything not previously approved by the men +of Delphi. + +

+ +

+ +As a matter of fact, Apollo has already +voted justly about the gift. At any rate, if he hated +Phalaris or loathed his present, he could easily have +sunk it in the middle of the Ionian sea, along with +the ship that carried it. But, quite to the contrary, + + + + +he vouchsafed them a calm passage, they say, and a +safe arrival at Cirrha. + +

+ +

+ +By this it is clear that he +accepts the monarch’s worship. You must cast the +same vote as he, and add this bull to the other +attractions of the temple: for it would be most preposterous that a’man who has sent so magnificent a +present to our god should get the sentence of +exclusion from the sanctuary and should be paid for +his piety by being pronounced unworthy even to +make an oblation. + +

+ +

+ +The man who. holds the contrary opinion ranted +about the tyrant’s murders and assaults and +robberies and abductions as if he had just put into +port from Acragas, all but saying that he had been +an eye-witness; we know, however, that he has not +even been as far from ‘home as the boat. We +should not give such stories full credence even when +told by those who profess to be the victims, for it is +doubtful whether they are telling the truth. Much +less should we ourselves play the accuser in matters of +which we have no knowledge. + +

+ +

+ +But even if something of the sort has actually taken place in Sicily, +we of Delphi need not trouble ourselves about it, +unless we now want to be judges instead of priests, +and when we should be sacrificing and performing +the other divine services and helping to dedicate +whatever anyone sends us, sit and speculate whether +people on the other side of the Ionian sea are ruled +justly or unjustly. + +

+ +

+Let the situation of others be as it may: we, in +my opinion, must needs realize our own situation— +what it was of old, what it is now, and what we can +do to better it. That we live on crags and cultivate + + + + +rocks is something we need not wait for Homer to +tell us—anyone can see it for himself.“Rocky Pytho” is twice mentioned in the Iliad (2, 519; +9, 405). But Lucian is thinking particularly of the Homeric +Hymn to Apollo, toward the close of which (526f.) the +Cretans whom Apollo has settled at Delphi ask him haw they +are to live; "for here is no lovely vine-land or fertile glebe.” +He tells them that they have only to slaughter sheep, and all +that_men bring him shall be theirs. As far as +the land is concerned, we should always be cheek by +jow] with starvation: the temple, the god, the oracle, +the sacrificers and the worshippers—these are the +grain-lands of Delphi, these are our revenue, these +are the sources of our prosperity and of our subsistence. We-should speak the truth among ourselves, +at any rate! “Unsown and untilled,” Homer, Od. 9, 109; 123. as the poets +say, everything is grown for us with the god for our +husbandman. Not only does he vouchsafe us the +good things found among the Greeks, but every +product of the Phrygians, the Lydians, the Persians, +the Assyrians, the Phoenicians, the Italians and even +the Hyperboreans comes to Delphi. And next to +the god we are held in honour by all men, and we +are prosperous and happy. Thus it was of old, thus +it has been till now, and may we never cease leading +this life ! + +

+ +

+ +Never in the memory of any man have we taken +avote on a gift, or prevented anyone from sacrificing +or giving. For this very reason, I think, the temple +has prospered extraordinarily and is excessively rich +in gifts. Therefore we ought not to make any +innovation in the present case and break precedents +by setting up the practice of censoring gifts and +looking into the pedigree of things that are sent + + + + + +here, to see where they come from and from whom, +and what they are: we should receive them and +dedicate them without officiousness, serving bothparties, the god and the worshippers. + +

+ +

+ +It seems to me, men of Delphi, that you will +come to the best conclusion about the present case +if you should consider the number and the magnitude +of the issues involved in the question—first, the god, +the temple, sacrifices, gifts, old. customs, timehonoured observances and the credit of the oracle ; +then the whole-city and-the interests not only of +our body but of every man in Delphi; and more +than all, our good or bad name in the world. I +have no doubt that if you are in -your senses you +will think nothing more important or more vital than +these issues. + +

+ +

+This is what we are in consultation about, then: +it is not Phalaris (a single tyrant) or. this bull +of bronze only, but all kings and all monarchs who +now frequent the temple, and gold and silver and all +other things of price that will be given the god on +many occasions. The first point to be investigated +should be the interest of the god. Why: should +we not manage the matter of gifts as we have always +done, as we did in the beginning? + +

+ +

+ +What fault +have we to find with the good old customs, that we +should make innovations, and that we should now +set up a practice that has never existed among us +since the city has been inhabited, since our god has +given oracles, since the tripod has had a voice and +since the priestess has been inspired—the practice +of trying and cross-examining givers? In consequence + + +of that fine old custom of unrestricted -access for +all, you see how many good things fill the temple : +all men give, and some are more generous to the +god than their means warrant. + +

+ +

+But if you make +yourselves examiners and inquisitors upon gifts, I +doubt we shall be in want of people to examine +hereafter, for nobody has the courage to put himself +on the defensive, and to stand trial and risk everything as a result of spending his money lavishly. +Who can endure life, if he is pronounced unworthy +to make an oblation? + + + + + + +

+
+
+
+ diff --git a/data/tlg0062/tlg001/tlg0062.tlg001.perseus-grc2.xml b/data/tlg0062/tlg001/tlg0062.tlg001.perseus-grc2.xml index 431c6412c..1f4893b16 100644 --- a/data/tlg0062/tlg001/tlg0062.tlg001.perseus-grc2.xml +++ b/data/tlg0062/tlg001/tlg0062.tlg001.perseus-grc2.xml @@ -1,22 +1,24 @@ - + Φάλαρις Lucian of Samosata -A. M. Harmon +Austin Morris Harmon, 1878-1950 Perseus Project, Tufts University Gregory Crane Prepared under the supervision of Bridget Almas Lisa Cerrato +Gregory Crane Rashmi Singhal - + The National Endowment for the Humanities +Harvard Library Arcadia Fund Google Digital Humanities Awards Program @@ -30,14 +32,14 @@ Available under a Creative Commons Attribution-ShareAlike 4.0 International License - + Lucian Lucian -A. M. Harmon +Austin Morris Harmon, 1878-1950 London William Heinemann Ltd. @@ -52,14 +54,14 @@ - +

optical character recognition

 - + @@ -70,13 +72,13 @@

This pointer pattern extracts book

 - + - + Greek @@ -92,20 +94,20 @@
-

ἔπεμψεν ἡμᾶς, ὦ Δελφοί, ὁ ἡμέτερος δυνάστης Φάλαρις ἄξοντας τῷ θεῷ τὸν ταῦρον τοῦτον καὶ ὑμῖν διαλεξομένους τὰ εἰκότα ὑπέρ τε αὐτοῦ ἐκείνου καὶ ὑπὲρ τοῦ ἀναθήματος. ὧν μὲν οὖν ἕνεκα ἥκομεν, ταῦτά ἐστιν ἃ δέ γε πρὸς ὑμᾶς ἐπέστειλεν τάδε·

-

ἐγώ, φησίν, ὦ Δελφοί, καὶ παρὰ πᾶσι μὲν τοῖς Ἕλλησι τοιοῦτος ὑπολαμβάνεσθαι ὁποῖός εἰμι, ἀλλὰ μὴ ὁποῖον ἡ παρὰ τῶν μισούντων καὶ φθονούντων φήμη ταῖς τῶν ἀγνοούντων ἀκοαῖς παραδέδωκεν, ἀντὶ τῶν πάντων ἀλλαξαίμην ἄν, μάλιστα δὲ παρʼ ὑμῖν, ὅσῳ ἱεροί τέ ἐστε καὶ πάρεδροι τοῦ Πυθίου καὶ μόνον οὐ σύνοικοι καὶ ὁμωρόφιοι τοῦ θεοῦ. ἡγοῦμαι γάρ, εἰ ὑμῖν ἀπολογησαίμην καὶ πείσαιμι μάτην ὠμὸς ὑπειλῆφθαι, καὶ τοῖς ἄλλοις ἅπασι διʼ ὑμῶν ἀπολελογημένος ἔσεσθαι. καλῶ δὲ ὧν ἐρῶ τὸν θεὸν αὐτὸν μάρτυρα, ὃν οὐκ ἔνι δή που παραλογίσασθαι καὶ ψευδεῖ λόγῳ παραγαγεῖν ἀνθρώπους μὲν γὰρ ἴσως ἐξαπατῆσαι ῥᾴδιον, θεὸν δέ, καὶ μάλιστα τοῦτον, διαλαθεῖν ἀδύνατον.

+

ἔπεμψεν ἡμᾶς, ὦ Δελφοί, ὁ ἡμέτερος δυνάστης Φάλαρις ἄξοντας τῷ θεῷ τὸν ταῦρον τοῦτον καὶ ὑμῖν διαλεξομένους τὰ εἰκότα ὑπέρ τε αὐτοῦ ἐκείνου καὶ ὑπὲρ τοῦ ἀναθήματος. ὧν μὲν οὖν ἕνεκα ἥκομεν, ταῦτά ἐστιν· ἃ δέ γε πρὸς ὑμᾶς ἐπέστειλεν τάδε·τάδε Herwerden : not in MSS. Lacuna noted by E. Schwartz, Nilén.

+

ἐγώ, φησίν, ὦ Δελφοί, καὶ παρὰ πᾶσι μὲν τοῖς Ἕλλησι τοιοῦτος ὑπολαμβάνεσθαι ὁποῖός εἰμι, ἀλλὰ μὴ ὁποῖον ἡ παρὰ τῶν μισούντων καὶ φθονούντων φήμη ταῖς τῶν ἀγνοούντων ἀκοαῖς παραδέδωκεν, ἀντὶ τῶν πάντων ἀλλαξαίμην ἄν, μάλιστα δὲ παρʼ ὑμῖν, ὅσῳ ἱεροί τέ ἐστε καὶ πάρεδροι τοῦ Πυθίου καὶ μόνον οὐ σύνοικοι καὶ ὁμωρόφιοι τοῦ θεοῦ. ἡγοῦμαι γάρ, εἰ ὑμῖν ἀπολογησαίμην καὶ πείσαιμι μάτην ὠμὸς ὑπειλῆφθαι, καὶ τοῖς ἄλλοις ἅπασι διʼ ὑμῶν ἀπολελογημένος ἔσεσθαι. καλῶ δὲ ὧν ἐρῶ τὸν θεὸν αὐτὸν μάρτυρα, ὃν οὐκ ἔνι δή που παραλογίσασθαι καὶ ψευδεῖ λόγῳ παραγαγεῖν· ἀνθρώπους μὲν γὰρ ἴσως ἐξαπατῆσαι ῥᾴδιον, θεὸν δέ, καὶ μάλιστα τοῦτον, διαλαθεῖν ἀδύνατον.

-

ἐγὼ γὰρ οὐ τῶν ἀφανῶν ἐν Ἀκράγαντι ὤν, ἀλλʼ εἰ καί τις ἄλλος εὖ γεγονὼς καὶ τραφεὶς ἐλευθερίως καὶ παιδείᾳ προσεσχηκώς, ἀεὶ διετέλουν τῇ μὲν πόλει δημοτικὸν ἐμαυτὸν παρέχων, τοῖς δὲ συμπολιτευομένοις ἐπιεικῆ καὶ μέτριον, βίαιον δὲ ἢ σκαιὸν ἢ ὑβριστικὸν ἢ αὐθέκαστον οὐδεὶς οὐδὲν ἐπεκάλει μου τῷ προτέρῳ ἐκείνῳ βίῳ. ἐπειδὴ δὲ ἑώρων τοὺς τἀναντία μοι πολιτευομένους ἐπιβουλεύοντας καὶ ἐξ ἅπαντος. τρόπου ἀνελεῖν με ζητοῦντας — διῄρητο δὲ ἡμῶν τότε ἡ πόλις — μίαν ταύτην ἀποφυγὴν καὶ ἀσφάλειαν εὕρισκον, τὴν αὐτὴν ἅμα καὶ τῇ πόλει σωτηρίαν, εἰ ἐπιθέμενος τῇ ἀρχῇ ἐκείνους μὲν ἀναστείλαιμι καὶ παύσαιμι ἐπιβουλεύοντας, τὴν πόλιν δὲ σωφρονεῖν καταναγκάσαιμι· καὶ ἦσαν γὰρ οὐκ ὀλίγοι ταῦτα ἐπαινοῦντες, ἄνδρες μέτριοι καὶ φιλοπόλιδες, οἳ καὶ τὴν γνώμην ᾔδεσαν τὴν ἐμὴν καὶ τῆς ἐπιχειρήσεως τὴν ἀνάγκην τούτοις οὖν συναγωνισταῖς χρησάμενος ῥᾳδίως ἐκράτησα.

+

ἐγὼ γὰρ οὐ τῶν ἀφανῶν ἐν Ἀκράγαντι ὤν, ἀλλʼ εἰ καί τις ἄλλος εὖ γεγονὼς καὶ τραφεὶς ἐλευθερίως καὶ παιδείᾳ προσεσχηκώς, ἀεὶ διετέλουν τῇ μὲν πόλει δημοτικὸν ἐμαυτὸν παρέχων, τοῖς δὲ συμπολιτευομένοις ἐπιεικῆ καὶ μέτριον, βίαιον δὲ ἢ σκαιὸν ἢ ὑβριστικὸν ἢ αὐθέκαστον οὐδεὶς οὐδὲν ἐπεκάλει μου τῷ προτέρῳ ἐκείνῳ βίῳ. ἐπειδὴ δὲ ἑώρων τοὺς τἀναντία μοι πολιτευομένους ἐπιβουλεύοντας καὶ ἐξ ἅπαντος τρόπου ἀνελεῖν με ζητοῦντας — διῄρητο δὲ ἡμῶν τότε ἡ πόλις — μίαν ταύτην ἀποφυγὴν καὶ ἀσφάλειαν εὕρισκον, τὴν αὐτὴν ἅμα καὶ τῇ πόλει σωτηρίαν, εἰ ἐπιθέμενος τῇ ἀρχῇ ἐκείνους μὲν ἀναστείλαιμι καὶ παύσαιμι ἐπιβουλεύοντας, τὴν πόλιν δὲ σωφρονεῖν καταναγκάσαιμι· καὶ ἦσαν γὰρ οὐκ ὀλίγοι ταῦτα ἐπαινοῦντες, ἄνδρες μέτριοι καὶ φιλοπόλιδες, οἳ καὶ τὴν γνώμην ᾔδεσαν τὴν ἐμὴν καὶ τῆς ἐπιχειρήσεως τὴν ἀνάγκην· τούτοις οὖνοὖν Nilén.: not in MSS. συναγωνισταῖς χρησάμενος ῥᾳδίως ἐκράτησαἐκρατησα Herwerden : ἐκράτησα τῆς ἐπιχειρήσεως MSS..

-

τοὐντεῦθεν οἱ μὲν οὐκέτι ἐτάραττον, ἀλλʼ ὑπήκουον, ἐγὼ δὲ ἦρχον, ἡ πόλις δὲ ἀστασίαστος ἦν. σφαγὰς δὲ ἢ ἐλάσεις ἢ δημεύσεις οὐδὲ κατὰ τῶν ἐπιβεβουλευκότων εἰργαζόμην, καίτοι ἀναγκαῖον ὂν τὰ τοιαῦτα τολμᾶν ἐν ἀρχῇ τῆς δυναστείας μάλιστα. φιλανθρωπίᾳ γὰρ καὶ πρᾳότητι καὶ τῷ ἡμέρῳ κἀξ ἰσοτιμίας θαυμασίως ἐγὼ ἤλπιζον ἐς τὸ πείθεσθαι προσάξεσθαι τούτους. εὐθὺς γοῦν τοῖς μὲν ἐχθροῖς ἐσπείσμην καὶ διηλλάγμην, καὶ συμβούλοις καὶ συνεστίοις ἐχρώμην τοῖς πλείστοις αὐτῶν. τὴν δὲ πόλιν αὐτὴν ὁρῶν ὀλιγωρίᾳ τῶν προεστώτων διεφθαρμένην, τῶν πολλῶν κλεπτόντων, μᾶλλον δὲ ἁρπαζόντων τὰ κοινά, ὑδάτων τε ἐπιρροίαις ἀνεκτησάμην καὶ οἰκοδομημάτων ἀναστάσεσιν ἐκόσμησα καὶ τειχῶν περιβολῇ ἐκράτυνα καὶ τὰς προσόδους, ὅσαι ἦσαν κοιναί, τῇ τῶν ἐφεστώτων ἐπιμελείᾳ ῥᾳδίως ἐπηύξησα καὶ τῆς νεολαίας ἐπεμελούμην καὶ τῶν γερόντων προὐνόουν καὶ τὸν δῆμον ἐν θέαις καὶ διανομαῖς καὶ πανηγύρεσι καὶ δημοθοινίαις διῆγον, ὕβρεις δὲ παρθένων ἢ ἐφήβων διαφθοραὶ ἢ γυναικῶν ἀπαγωγαὶ ἢ δορυφόρων ἐπιπέμψεις ἢ δεσποτική τις ἀπειλὴ ἀποτρόπαιά μοι καὶ ἀκοῦσαι ἦν.

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τοὐντεῦθεν οἱ μὲν οὐκέτι ἐτάραττον, ἀλλʼ ὑπήκουον, ἐγὼ δὲ ἦρχον, ἡ πόλις δὲ ἀστασίαστος ἦν. σφαγὰς δὲ ἢ ἐλάσεις ἢ δημεύσεις οὐδὲ κατὰ τῶν ἐπιβεβουλευκότων εἰργαζόμην, καίτοι ἀναγκαῖον ὂνὂν Νilen: not in MSS. τὰ τοιαῦτα τολμᾶν ἐν ἀρχῇ τῆς δυναστείας μάλιστα. φιλανθρωπίᾳ γὰρ καὶ πρᾳότητι καὶ τῷ ἡμέρῳ κἀξ ἰσοτιμίας θαυμασίως ἐγὼ ἤλπιζον ἐς τὸ πείθεσθαι προσάξεσθαι τούτους. εὐθὺς γοῦν τοῖς μὲν ἐχθροῖς ἐσπείσμην καὶ διηλλάγμην, καὶ συμβούλοις καὶ συνεστίοις ἐχρώμην τοῖς πλείστοις αὐτῶν. τὴν δὲ πόλιν αὐτὴν ὁρῶν ὀλιγωρίᾳ τῶν προεστώτων διεφθαρμένην, τῶν πολλῶν κλεπτόντων, μᾶλλον δὲ ἁρπαζόντων τὰ κοινά, ὑδάτων τε ἐπιρροίαις ἀνεκτησάμην καὶ οἰκοδομημάτων ἀναστάσεσιν ἐκόσμησα καὶ τειχῶν περιβολῇ ἐκράτυνα καὶ τὰς προσόδους, ὅσαι ἦσαν κοιναί, τῇ τῶν ἐφεστώτων ἐπιμελείᾳ ῥᾳδίως ἐπηύξησα καὶ τῆς νεολαίας ἐπεμελούμην καὶ τῶν γερόντων προὐνόουν καὶ τὸν δῆμον ἐν θέαις καὶ διανομαῖς καὶ πανηγύρεσι καὶ δημοθοινίαις διῆγον, ὕβρεις δὲ παρθένων ἢ ἐφήβων διαφθοραὶ ἢ γυναικῶν ἀπαγωγαὶ ἢ δορυφόρων ἐπιπέμψεις ἢ δεσποτική τις ἀπειλὴ ἀποτρόπαιά μοι καὶ ἀκοῦσαι ἦν.

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ἤδη δὲ καὶ περὶ τοῦ ἀφεῖναι τὴν ἀρχὴν καὶ καταθέσθαι τὴν δυναστείαν ἐσκοπούμην, ὅπως μόνον ἀσφαλῶς παύσαιτο ἄν τις ἐννοῶν, ἐπεὶ τό γε ἄρχειν αὐτὸ καὶ πάντα πράττειν ἐπαχθὲς ἤδη καὶ σὺν φθόνῳ καματηρὸν ἐδόκει μοι εἶναι· τὸ δʼ ὅπως μηκέτι τοιαύτης τινὸς θεραπείας δεήσεται ἡ πόλις, τοῦτʼ ἐζήτουν ἔτι. κἀγὼ μὲν ὁ ἀρχαῖος περὶ ταῦτα εἶχον, οἱ δὲ ἤδη τε συνίσταντο ἐπʼ ἐμὲ καὶ περὶ τοῦ τρόπου τῆς ἐπιβουλῆς καὶ ἀποστάσεως ἐσκοποῦντο καὶ συνωμοσίας συνεκρότουν καὶ ὅπλα ἤθροιζον καὶ χρήματα ἐπορίζοντο καὶ τοὺς ἀστυγείτονας ἐπεκαλοῦντο καὶ εἰς τὴν Ἑλλάδα παρὰ Λακεδαιμονίους καὶ Ἀθηναίους ἐπρεσβεύοντο· ἅ μὲν γὰρ περὶ ἐμοῦ αὐτοῦ, εἰ ληφθείην, ἐδέδοκτο ἤδη αὐτοῖς καὶ· ὅπως. με αὐτοχειρίᾳ διασπάσεσθαι ἠπείλουν καὶ ἃς κολάσεις ἐπενόουν, δημοσίᾳ στρεβλούμενοι ἐξεῖπον. τοῦ μὲν δὴ μηδὲν παθεῖν τοιοῦτον οἱ θεοὶ αἴτιοι φωράσαντες τὴν ἐπιβουλήν, καὶ μάλιστά γε ὁ Πύθιος ὀνείρατά τε προδείξας καὶ τοὺς μηνύσοντας ἕκαστα ἐπιπέμπων.

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ἤδη δὲ καὶ περὶ τοῦ ἀφεῖναι τὴν ἀρχὴν καὶ καταθέσθαι τὴν δυναστείαν ἐσκοπούμην, ὅπως μόνον ἀσφαλῶς παύσαιτο ἄν τις ἐννοῶν, ἐπεὶ τό γε ἄρχειν αὐτὸ καὶ πάντα πράττειν ἐπαχθὲς ἤδη καὶ σὺν φθόνῳ καματηρὸν ἐδόκει μοι εἶναι· τὸ δʼ ὅπως μηκέτι τοιαύτης τινὸς θεραπείας δεήσεται ἡ πόλις, τοῦτʼ ἐζήτουν ἔτι. κἀγὼ μὲν ὁ ἀρχαῖος περὶ ταῦτα εἶχον, οἱ δὲ ἤδη τε συνίσταντο ἐπʼ ἐμὲ καὶ περὶ τοῦ τρόπου τῆς ἐπιβουλῆς καὶ ἀποστάσεως ἐσκοποῦντο καὶ συνωμοσίας συνεκρότουν καὶ ὅπλα ἤθροιζον καὶ χρήματα ἐπορίζοντο καὶ τοὺς ἀστυγείτονας ἐπεκαλοῦντο καὶ εἰς τὴν Ἑλλάδα παρὰ Λακεδαιμονίους καὶ Ἀθηναίους ἐπρεσβεύοντο· ἃ μὲν γὰρ περὶ ἐμοῦ αὐτοῦ, εἰ ληφθείην, ἐδέδοκτο ἤδη αὐτοῖς καὶ ὅπως με αὐτοχειρίᾳ διασπάσεσθαι ἠπείλουν καὶ ἃς κολάσεις ἐπενόουν, δημοσίᾳ στρεβλούμενοι ἐξεῖπον. τοῦ μὲν δὴ μηδὲν παθεῖν τοιοῦτον οἱ θεοὶ αἴτιοι φωράσαντες τὴν ἐπιβουλήν, καὶ μάλιστά γε ὁ Πύθιος ὀνείρατά τε προδείξας καὶ τοὺς μηνύσοντας ἕκαστα ἐπιπέμπων.

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ἐγὼ δὲ ἐνταῦθα ἤδη ὑμᾶς, ὦ Δελφοί, ἐπὶ τοῦ αὐτοῦ δέους νῦν τῷ λογισμῷ γενομένους ἀξιῶ περὶ τῶν τότε πρακτέων μοι συμβουλεῦσαι, ὅτε ἀφύλακτος ὀλίγου δεῖν ληφθεὶς ἐζήτουν τινὰ σωτηρίαν περὶ τῶν παρόντων. πρὸς ὀλίγον οὖν τῇ γνώμῃ ἐς Ἀκράγαντα παρʼ ἐμὲ ἀποδημήσαντες καὶ ἰδόντες τὰς παρασκευὰς αὐτῶν καὶ τὰς ἀπειλὰς ἀκούσαντες εἴπατε τί δεῖ ποιεῖν; φιλανθρωπίᾳ χρῆσθαι πρὸς αὐτοὺς ἔτι καὶ φείδεσθαι καὶ ἀνέχεσθαι ὅσον αὐτίκα μελλήσοντα πείσεσθαι τὰ ὕστατα; μᾶλλον δὲ γυμνὴν ἤδη ὑπέχειν τὴν σφαγὴν καὶ τὰ φίλτατα ἐν ὀφθαλμοῖς ὁρᾶν ἀπολλύμενα; ἢ τὰ μὲν τοιαῦτα πάνυ ἠλιθίου τινὸς εἶναι, γενναῖα δὲ καὶ ἀνδρώδη διανοηθέντα καὶ χολὴν ἔμφρονος καὶ ἠδικημένου ἀνδρὸς ἀναλαβόντα μετελθεῖν ἐκείνους, ἐμαυτῷ δὲ ἐκ τῶν ἐνόντων τὴν ἐς τὸ ἐπιὸν ἀσφάλειαν παρασχεῖν; ταῦτʼ οἶδʼ ὅτι συνεβουλεύσατε ἄν.

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ἐγὼ δὲ ἐνταῦθα ἤδη ὑμᾶς, ὦ Δελφοί, ἐπὶ τοῦ αὐτοῦ δέους νῦν τῷ λογισμῷ γενομένους ἀξιῶ περὶ τῶν τότε πρακτέων μοι συμβουλεῦσαι, ὅτε ἀφύλακτος ὀλίγου δεῖν ληφθεὶς ἐζήτουν τινὰ σωτηρίαν περὶ τῶν παρόντων. πρὸς ὀλίγον οὖν τῇ γνώμῃ ἐς Ἀκράγαντα παρʼ ἐμὲ ἀποδημήσαντες καὶ ἰδόντες τὰς παρασκευὰς αὐτῶν καὶ τὰς ἀπειλὰς ἀκούσαντες εἴπατε τί δεῖδεῖ MSS.: ἔδει Cobet. ποιεῖν; φιλανθρωπίᾳ χρῆσθαι πρὸς αὐτοὺς ἔτι καὶ φείδεσθαι καὶ ἀνέχεσθαι ὅσον αὐτίκα μελλήσοντα πείσεσθαι τὰ ὕστατα; μᾶλλον δὲ γυμνὴν ἤδη ὑπέχειν τὴν σφαγὴν καὶ τὰ φίλτατα ἐν ὀφθαλμοῖς ὁρᾶν ἀπολλύμενα; ἢ τὰ μὲν τοιαῦτα πάνυ ἠλιθίου τινὸς εἶναι, γενναῖα δὲ καὶ ἀνδρώδη διανοηθέντα καὶ χολὴν ἔμφρονος καὶ ἠδικημένου ἀνδρὸς ἀναλαβόντα μετελθεῖν ἐκείνους, ἐμαυτῷ δὲ ἐκ τῶν ἐνόντων τὴν ἐς τὸ ἐπιὸν ἀσφάλειαν παρασχεῖν; ταῦτʼ οἶδʼ ὅτι συνεβουλεύσατε ἄν.

τί οὖν ἐγὼ μετὰ τοῦτο ἐποίησα; μεταστειλάμενος τοὺς αἰτίους καὶ λόγου μεταδοὺς αὐτοῖς καὶ τοὺς ἐλέγχους παραγαγὼν καὶ σαφῶς ἐξελέγξας ἕκαστα, ἐπεὶ μηδʼ αὐτοὶ ἔτι ἔξαρνοι ἦσαν, ἠμυνόμην ἀγανακτῶν τὸ πλέον οὐχ ὅτι ἐπεβεβουλεύμην, ἀλλʼ ὅτι μὴ εἰάθην ὑπʼ αὐτῶν ἐν ἐκείνῃ τῇ προαιρέσει μεῖναι, ἣν ἐξ ἀρχῆς ἐνεστησάμην. καὶ τὸ ἀπʼ ἐκείνου φυλάττων μὲν ἐμαυτὸν διατελῶ, ἐκείνων δὲ τοὺς ἀεὶ ἐπιβουλεύοντάς μοι κολάζων. εἶθʼ οἱ ἄνθρωποι ἐμὲ τῆς ὠμότητος αἰτιῶνται οὐκέτι λογιζόμενοι παρὰ ποτέρου ἡμῶν ἦν ἡ πρώτη τούτων ἀρχή, συνελόντες δὲ τἀν μέσῳ καὶ ἐφʼ οἷς ἐκολάζοντο τὰς τιμωρίας αὐτὰς ᾐτιῶντο καὶ τὰς δοκούσας ἐν αὐταῖς ὠμότητας, ὅμοιον ὡς εἴ τις παρʼ ὑμῖν ἱερόσυλόν τινα ἰδὼν ἀπὸ τῆς πέτρας ῥιπτόμενον ἃ μὲν ἐτόλμησε μὴ λογίζοιτο, ὡς νύκτωρ ἐς τὸ ἱερὸν παρῆλθε καὶ κατέσπασε τὰ ἀναθήματα καὶ τοῦ ξοάνου ἥψατο, κατηγοροίη δὲ ὑμῶν πολλὴν τὴν ἀγριότητα, ὅτι Ἕλληνές τε καὶ ἱεροὶ εἶναι λέγοντες ὑπεμείνατε ἄνθρωπον Ἕλληνα πλησίον τοῦ ἱεροῦ — καὶ γὰρ οὐ πάνυ πόρρω τῆς πόλεως εἶναι λέγεται ἡ πέτρα — κολάσει τοιαύτῃ περιβαλεῖν. ἀλλʼ, οἶμαι, αὐτοὶ καταγελάσεσθε, ἢν ταῦτα λέγῃ τις καθʼ ὑμῶν, καὶ οἱ ἄλλοι πάντες ἐπαινέσονται ὑμῶν τὴν κατὰ τῶν ἀσεβούντων ὠμότητα.

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τὸ δʼ ὅλον οἱ δῆμοι οὐκ ἐξετάζοντες ὁποῖός τις ὁ τοῖς πράγμασιν ἐφεστώς ἐστιν, εἴτε δίκαιος εἴτε ἄδικος, αὐτὸ ἁπλῶς τὸ τῆς τυραννίδος ὄνομα μισοῦσι καὶ τὸν τύραννον, κἂν Αἰακὸς ἢ Μίνως ἢ Ῥαδάμανθυς ᾖ, ὁμοίως ἐξ ἅπαντος ἀνελεῖν σπεύδουσιν, τοὺς μὲν πονηροὺς αὐτῶν πρὸ ὀφθαλμῶν τιθέμενοι, τοὺς δὲ χρηστοὺς τῇ κοινωνίᾳ τῆς προσηγορίας τῷ ὁμοίῳ μίσει συμπεριλαμβάνοντες. ἐγὼ γοῦν ἀκούω καὶ παρʼ ὑμῖν τοῖς Ἕλλησι πολλοὺς γενέσθαι τυράννους σοφοὺς ὑπὸ φαύλῳ ὀνόματι δοκοῦντι χρηστὸν καὶ ἥμερον ἦθος ἐπιδεδειγμένους, ὧν ἐνίων καὶ λόγους εἶναι βραχεῖς ἐν τῷ ἱερῷ ὑμῶν ἀποκειμένους, ἀγάλματα καὶ ἀναθήματα τῷ Πυθίῳ.

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ὁρᾶτε δὲ καὶ τοὺς νομοθέτας τῷ κολαστικῷ εἴδει τὸ πλέον νέμοντας, ὡς τῶν γε ἄλλων οὐδὲν ὄφελος, εἰ μὴ ὁ φόβος προσείη καὶ ἐλπὶς τῆς κολάσεως. ἡμῖν τοῦτο πολλῷ ἀναγκαιότερον τοῖς τυράννοις, ὅσῳ πρὸς· ἀνάγκην ἐξηγούμεθα καὶ μισοῦσί τε ἅμα καὶ ἐπιβουλεύουσιν ἀνθρώποις σύνεσμεν, ὅπου μηδὲ τῶν μορμολυκείων - ὄφελός τι ἡμῖν γίγνεται, ἀλλὰ τῷ περὶ τῆς Ὕδρας μύθῳ τὸ πρᾶγμα ἔοικεν· ὅσῳ γὰρ ἂν ἐκκόπτωμεν, τοσῷδε πλείους ἡμῖν ἀναφύονται τοῦ κολάζειν ἀφορμαί. φέρειν δὲ ἀνάγκη καὶ τὸ ἀναφυόμενον ἐκκόπτειν ἀεὶ καὶ ἐπικαίειν νὴ Δία κατὰ τὸν Ἰόλεων, εἰ μέλλομεν ἐπικρατήσειν τὸν γὰρ ἅπαξ εἰς τὰ τοιαῦτα ἐμπεσεῖν ἠναγκασμένον ὅμοιον χρὴ τῇ ὑποθέσει καὶ αὐτὸν εἶναι, ἢ φειδόμενον τῶν πλησίον ἀπολωλέναι. ὅλως δέ, τίνα οἴεσθε οὕτως ἄγριον ἢ ἀνήμερον ἄνθρωπον εἶναι ὡς ἥδεσθαι μαστιγοῦντα καὶ οἰμωγῶν ἀκούοντα καὶ σφαττομένους ὁρῶντα, εἰ μὴ ἔχοι τινὰ μεγάλην τοῦ κολάζειν αἰτίαν; ποσάκις γοῦν ἐδάκρυσα μαστιγουμένων ἄλλων, ποσάκις δὲ θρηνεῖν καὶ ὀδύρεσθαι τὴν ἐμαυτοῦ τύχην ἀναγκάζομαι μείζω κόλασιν αὐτὸς καὶ χρονιωτέραν ὑπομένων; ἀνδρὶ γὰρ φύσει μὲν ἀγαθῷ, διὰ δὲ ἀνάγκην πικρῷ, πολὺ τοῦ κολάξεσθαι τὸ κολάζειν χαλεπώτερον.

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ὁρᾶτε δὲ καὶ τοὺς νομοθέτας τῷ κολαστικῷ εἴδει τὸ πλέον νέμοντας, ὡς τῶν γε ἄλλων οὐδὲν ὄφελος, εἰ μὴ ὁ φόβος προσείη καὶ ἐλπὶς τῆς κολάσεως. ἡμῖν δὲ τοῦτο πολλῷ ἀναγκαιότερον τοῖς τυράννοις, ὅσῳ πρὸς ἀνάγκην ἐξηγούμεθα καὶ μισοῦσί τε ἅμα καὶ ἐπιβουλεύουσιν ἀνθρώποις σύνεσμεν, ὅπου μηδὲ τῶν μορμολυκείων ὄφελός τι ἡμῖν γίγνεται, ἀλλὰ τῷ περὶ τῆς Ὕδρας μύθῳ τὸ πρᾶγμα ἔοικεν· ὅσῳ γὰρ ἂν ἐκκόπτωμεν, τοσῷδε πλείους ἡμῖν ἀναφύονται τοῦ κολάζειν ἀφορμαί. φέρειν δὲ ἀνάγκη καὶ τὸ ἀναφυόμενον ἐκκόπτειν ἀεὶ καὶ ἐπικαίειν νὴ Δία κατὰ τὸν Ἰόλεων, εἰ μέλλομεν ἐπικρατήσειν· τὸν γὰρ ἅπαξ εἰς τὰ τοιαῦτα ἐμπεσεῖν ἠναγκασμένον ὅμοιον χρὴ τῇ ὑποθέσει καὶ αὐτὸν εἶναι, ἢ φειδόμενον τῶν πλησίον ἀπολωλέναι. ὅλως δέ, τίνα οἴεσθε οὕτως ἄγριον ἢ ἀνήμερον ἄνθρωπον εἶναι ὡς ἥδεσθαι μαστιγοῦντα καὶ οἰμωγῶν ἀκούοντα καὶ σφαττομένους ὁρῶντα, εἰ μὴ ἔχοι τινὰ μεγάλην τοῦ κολάζειν αἰτίαν; ποσάκις γοῦν ἐδάκρυσα μαστιγουμένων ἄλλων, ποσάκις δὲ θρηνεῖν καὶ ὀδύρεσθαι τὴν ἐμαυτοῦ τύχην ἀναγκάζομαι μείζω κόλασιν αὐτὸς καὶ χρονιωτέραν ὑπομένων; ἀνδρὶ γὰρ φύσει μὲν ἀγαθῷ, διὰ δὲ ἀνάγκην πικρῷ, πολὺ τοῦ κολάζεσθαι τὸ κολάζειν χαλεπώτερον.

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εἰ δὲ δεῖ μετὰ παρρησίας εἰπεῖν, ἐγὼ μὲν εἰ αἵρεσίς μοι προτεθείη, πότερα βούλομαι, κολάζειν τινὰς ἀδίκως ἢ αὐτὸς ἀποθανεῖν, εὖ ἴστε ὡς οὐδὲν μελλήσας ἑλοίμην ἂν τεθνάναι μᾶλλον ἢ μηδὲν ἀδικοῦντας κολάζειν. εἰ δέ τις φαίη, Βούλει, ὦ Φάλαρι, τεθνάναι αὐτὸς ἀδίκως ἢ δικαίως κολάζειν τοὺς ἐπιβούλους; τοῦτο βουλοίμην ἂν αὖθις γὰρ ὑμᾶς, ὦ Δελφοί, συμβούλους καλῶ, πότερον ἄμεινον εἶναι ἀδίκως ἀποθανεῖν ἢ ἀδίκως σώζειν τὸν ἐπιβεβουλευκότα; οὐδεὶς οὕτως, οἶμαι, ἀνόητός ἐστιν ὃς οὐκ ἂν προτιμήσειε ζῆν μᾶλλον ἢ ζων τοὺς ἐχθροὺς ἀπολωλέναι. καίτοι πόσους ἐγὼ καὶ τῶν ἐπιχειρησάντων μοι καὶ φανερῶς ἐληλεγμένων ὅμως ἔσωσα; οἷον Ἄκανθον τουτονὶ καὶ Τιμοκράτη καὶ Λεωγόραν τὸν ἀδελφὸν αὐτοῦ, παλαιᾶς συνηθείας τῆς πρὸς αὐτοὺς μνημονεύσας.

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εἰ δὲ δεῖ μετὰ παρρησίας εἰπεῖν, ἐγὼ μέν, εἰ αἵρεσίς μοι προτεθείη, πότερα βούλομαι κολάζειν τινὰς ἀδίκως ἢ αὐτὸς ἀποθανεῖν, εὖ ἴστε ὡς οὐδὲν μελλήσας ἑλοίμην ἂν τεθνάναι μᾶλλον ἢ μηδὲν ἀδικοῦντας κολάζειν. εἰ δέ τις φαίη, Βούλει, ὦ Φάλαρι, τεθνάναι αὐτὸς ἀδίκως ἢ δικαίως κολάζειν τοὺς ἐπιβούλους; τοῦτο βουλοίμην ἄν· αὖθις γὰρ ὑμᾶς, ὦ Δελφοί, συμβούλους καλῶ, πότερον ἄμεινον εἶναι ἀδίκως ἀποθανεῖν ἢ ἀδίκως σώζειν τὸν ἐπιβεβουλευκότα; οὐδεὶς οὕτως, οἶμαι, ἀνόητός ἐστιν ὃς οὐκ ἂν προτιμήσειε ζῆν μᾶλλον ἢ σώζων τοὺς ἐχθροὺς ἀπολωλέναι. καίτοι πόσους ἐγὼ καὶ τῶν ἐπιχειρησάντων μοι καὶ φανερῶς ἐληλεγμένων ὅμως ἔσωσα; οἷον Ἄκανθον τουτονὶ καὶ Τιμοκράτη καὶ Λεωγόραν τὸν ἀδελφὸν αὐτοῦ, παλαιᾶς συνηθείας τῆς πρὸς αὐτοὺς μνημονεύσας.

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ὅταν δὲ βουληθῆτε τοὐμὸν εἰδέναι, τοὺς εἰσφοιτῶντας εἰς Ἀκράγαντα ξένους ἐρωτήσατε ὁποῖος ἐγὼ περὶ αὐτούς εἰμι καὶ εἰ φιλανθρώπως προσφέρομαι τοῖς καταίρουσιν, ὅς γε καὶ σκοποὺς ἐπὶ τῶν λιμένων ἔχω καὶ πευθῆνας, τίνες ὅθεν καταπεπλεύκασιν, ὡς κατʼ ἀξίαν τιμῶν ἀποπέμποιμι αὐτούς. ἔνιοι δὲ καὶ ἐξεπίτηδες φοιτῶσι παρʼ ἐμέ, οἱ σοφώτατοι τῶν Ἑλλήνων, καὶ οὐ φεύγουσι τὴν συνουσίαν τὴν ἐμήν, ὥσπερ ἀμέλει καὶ πρῴην ὁ σοφὸς Πυθαγόρας ἧκεν ὡς ἡμᾶς, ἄλλα μὲν ὑπὲρ ἐμοῦ ἀκηκοώς· ἐπεὶ δὲ ἐπειράθη, ἀπῆλθεν ἐπαινῶν με τῆς δικαιοσύνης καὶ ἐλεῶν τῆς ἀναγκαίας ὠμότητος. εἶτα οἴεσθε τὸν πρὸς τοὺς ὀθνείους φιλάνθρωπον οὕτως ἂν πικρῶς τοῖς οἰκείοις προσφέρεσθαι, εἰ μή τι διαφερόντως ἠδίκητο;

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ὅταν δὲ βουληθῆτε τοὐμὸν εἰδέναι, τοὺς εἰσφοιτῶντας εἰς Ἀκράγαντα ξένους ἐρωτήσατε ὁποῖος ἐγὼ περὶ αὐτούς εἰμι καὶ εἰ φιλανθρώπως προσφέρομαι τοῖς καταίρουσιν, ὅς γε καὶ σκοποὺς ἐπὶ τῶν λιμένων ἔχω καὶ πευθῆνας, τίνες ὅθεν καταπεπλεύκασιν, ὡς κατʼ ἀξίαν τιμῶν ἀποπέμποιμι αὐτούς. ἔνιοι δὲ καὶ ἐξεπίτηδες φοιτῶσι παρʼ ἐμέ, οἱ σοφώτατοι τῶν Ἑλλήνων, καὶ οὐ φεύγουσι τὴν συνουσίαν τὴν ἐμήν, ὥσπερ ἀμέλει καὶ πρῴην ὁ σοφὸς Πυθαγόρας ἧκεν ὡς ἡμᾶς, ἄλλα μὲν ὑπὲρ ἐμοῦ ἀκηκοώς· ἐπεὶ δὲ ἐπειράθη, ἀπῆλθεν ἐπαινῶν με τῆς δικαιοσύνης καὶ ἐλεῶν τῆς ἀναγκαίας ὠμότητος. εἶτα οἴεσθε τὸν πρὸς τοὺς ὀθνείους φιλάνθρωπον οὕτως ἂν πικρῶςἂν πικρῶς Herwerden : ἀδίκως MSS. τοῖς οἰκείοις προσφέρεσθαι, εἰ μή τι διαφερόντως ἠδίκητο;

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ταῦτα μὲν οὖν ὑπὲρ ἐμαυτοῦ ἀπολελόγημαι ὑμῖν, ἀληθῆ καὶ δίκαια καὶ ἐπαίνου μᾶλλον, ὡς ἐμαυτὸν πείθω, ἢ μίσους ἄξια. ὑπὲρ δὲ τοῦ ἀναθήματος καιρὸς ὑμᾶς ἀκοῦσαι ὅθεν καὶ ὅπως τὸν ταῦρον τοῦτον ἐκτησάμην, οὐκ ἐκδοὺς αὐτὸς τῷ ἀνδριαντοποιῷ — μὴ γὰρ οὕτω μανείην, ὡς τοιούτων ἐπιθυμῆσαι κτημάτων — ἀλλὰ Περίλαος ἦν τις ἡμεδαπός, χαλκεὺς μὲν ἀγαθός, πονηρὸς δὲ ἄνθρωπος. οὗτος πάμπολυ τῆς ἐμῆς γνώμης διημαρτηκὼς ᾤετο χαριεῖσθαί μοι, εἰ καινήν τινα κόλασιν ἐπινοήσειεν, ὡς ἐξ ἅπαντος κολάζειν ἐπιθυμοῦντι. καὶ δὴ κατασκευάσας τὸν βοῦν ἧκέ μοι κομίζων κάλλιστον ἰδεῖν καὶ πρὸς τὸ ἀκριβέστατον εἰκασμένον· κινήσεως γὰρ αὐτῷ καὶ μυκηθμοῦ ἔδει μόνον πρὸς τὸ καὶ ἔμψυχον εἶναι δοκεῖν. ʼἰδὼν δὲ ἀνέκραγον εὐθύς, ἄξιον τὸ κτῆμα τοῦ Πυθίου, πεμπτέος ὁ ταῦρος τῷ θεῷ. ὁ δὲ Περίλαος παρεστώς, Τί δʼ εἰ μάθοις, ἔφη, τὴν σοφίαν τὴν ἐν αὐτῷ καὶ τὴν χρείαν ἣν παρέχεται; καὶ ἀνοίξας ἅμα τὸν ταῦρον κατὰ τὰ νῶτα, Ἤν τινα, ἔφη, κολάζειν ἐθέλῃς, ἐμβιβάσας εἰς τὸ μηχάνημα τοῦτο καὶ κατακλείσας προστιθέναι μὲν τοὺς αὐλοὺς τούσδε πρὸς τοὺς μυξωτῆρας τοῦ βοός, πῦρ δὲ ὑποκαίειν κελεύειν, καὶ ὁ μὲν οἰμώξεται καὶ βοήσεται ἀλήκτοις ταῖς ὀδύναις ἐχόμενος, ἡ βοὴ δὲ διὰ τῶν αὐλῶν μέλη σοι ἀποτελέσει οἷα λιγυρώτατα καὶ ἐπαυλήσει θρηνῶδες καὶ μυκήσεται γοερώτατον, ὡς τὸν μὲν κολάζεσθαι, σὲ δὲ τέρπεσθαι μεταξὺ καταυλούμενον.

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ταῦτα μὲν οὖν ὑπὲρ ἐμαυτοῦ ἀπολελόγημαι ὑμῖν, ἀληθῆ καὶ δίκαια καὶ ἐπαίνου μᾶλλον, ὡς ἐμαυτὸν πείθω, ἢ μίσους ἄξια. ὑπὲρ δὲ τοῦ ἀναθήματος καιρὸς ὑμᾶς ἀκοῦσαι ὅθεν καὶ ὅπως τὸν ταῦρον τοῦτον ἐκτησάμην, οὐκ ἐκδοὺς αὐτὸς τῷ ἀνδριαντοποιῷ — μὴ γὰρ οὕτω μανείην, ὡς τοιούτων ἐπιθυμῆσαι κτημάτων — ἀλλὰ Περίλαος ἦν τις ἡμεδαπός, χαλκεὺς μὲν ἀγαθός, πονηρὸς δὲ ἄνθρωπος. οὗτος πάμπολυ τῆς ἐμῆς γνώμης διημαρτηκὼς ᾤετο χαριεῖσθαί μοι, εἰ καινήν τινα κόλασιν ἐπινοήσειεν, ὡς ἐξ ἅπαντος κολάζειν ἐπιθυμοῦντι. καὶ δὴ κατασκευάσας τὸν βοῦν ἧκέ μοι κομίζων κάλλιστον ἰδεῖν καὶ πρὸς τὸ ἀκριβέστατον εἰκασμένον· κινήσεως γὰρ αὐτῷ καὶ μυκηθμοῦ ἔδει μόνον πρὸς τὸ καὶ ἔμψυχον εἶναι δοκεῖν. ἰδὼν δὲ ἀνέκραγον εὐθύς, ἄξιον τὸ κτῆμα τοῦ Πυθίου, πεμπτέος ὁ ταῦρος τῷ θεῷ. ὁ δὲ Περίλαος παρεστώς, Τί δʼ εἰ μάθοις, ἔφη, τὴν σοφίαν τὴν ἐν αὐτῷ καὶ τὴν χρείαν ἣν παρέχεται; καὶ ἀνοίξας ἅμα τὸν ταῦρον κατὰ τὰ νῶτα, Ἤν τινα, ἔφη, κολάζειν ἐθέλῃς, ἐμβιβάσας εἰς τὸ μηχάνημα τοῦτο καὶ κατακλείσας προστιθέναι μὲν τοὺς αὐλοὺς τούσδε πρὸς τοὺς μυξωτῆρας τοῦ βοός, πῦρ δὲ ὑποκαίειν κελεύειν, καὶ ὁ μὲν οἰμώξεται καὶ βοήσεται ἀλήκτοις ταῖς ὀδύναις ἐχόμενος, ἡ βοὴ δὲ διὰ τῶν αὐλῶν μέλη σοι ἀποτελέσει οἷα λιγυρώτατα καὶ ἐπαυλήσει θρηνῶδες καὶ μυκήσεται γοερώτατον, ὡς τὸν μὲν κολάζεσθαι, σὲ δὲ τέρπεσθαι μεταξὺ καταυλούμενον.

ἐγὼ δὲ ὡς τοῦτο ἤκουσα, ἐμυσάχθην τὴν κακομηχανίαν τοῦ ἀνδρὸς καὶ τὴν ἐπίνοιαν ἐμίσησα τοῦ κατασκευάσματος καὶ οἰκείαν αὐτῷ τιμωρίαν ἐπέθηκα· καί, Ἄγε δή, ἔφην, ὦ Περίλαε, εἰ μὴ κενὴ ἄλλως ὑπόσχεσις ταῦτά ἐστι, δεῖξον ἡμῖν αὐτὸς εἰσελθὼν τὴν ἀλήθειαν τῆς τέχνης καὶ μίμησαι τοὺς βοῶντας, ἵνʼ εἰδῶμεν εἰ καὶ ἃ φὴς μέλη διὰ τῶν αὐλῶν φθέγγεται. πείθεται μὲν ταῦτα ὁ Περίλαος, ἐγὼ δέ, ἐπεὶ ἔνδον ἦν, κατακλείσας αὐτὸν πῦρ ὑφάπτειν ἐκέλευον, Ἀπολάμβανε, εἰπών, τὸν ἄξιον μισθὸν τῆς θαυμαστῆς σου τέχνης, ἵνʼ ὁ διδάσκαλος τῆς μουσικῆς πρῶτος αὐτὸς αὐλῇς. καὶ ὁ μὲν δίκαια ἔπασχεν ἀπολαύων τῆς αὑτοῦ εὐμηχανίας· ἐγὼ δὲ ἔτι ἔμπνουν καὶ ζῶντα τὸν ἄνδρα ἐξαιρεθῆναι κελεύσας, ὡς μὴ μιάνειε τὸ ἔργον ἐναποθανών, ἐκεῖνον μὲν ἄταφον κατὰ κρημνῶν ῥίπτειν ἐκέλευσα, καθήρας δὲ τὸν βοῦν ἀνέπεμψα ὑμῖν ἀνατεθησόμενον τῷ θεῷ. καὶ ἐπιγράψαι γε ἐπʼ αὐτῷ ἐκέλευσα τὴν πᾶσαν διήγησιν, τοῦ ἀνατιθέντος ἐμοῦ τοὔνομα, τὸν τεχνίτην τὸν Περίλαον, τὴν ἐπίνοιαν τὴν ἐκείνου, τὴν δικαιοσύνην τὴν ἐμήν, τὴν πρέπουσαν τιμωρίαν, τὰ τοῦ σοφοῦ χαλκέως μέλη, τὴν πρώτην πεῖραν τῆς μουσικῆς.

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οὔτε Ἀκραγαντίνων, ὦ ἄνδρες Δελφοί, πρόξενος ὢν οὔτε ἰδιόξενος αὐτοῦ Φαλάριδος οὔτʼ ἄλλην ἔχων πρὸς αὐτὸν ἢ εὐνοίας ἰδίαν αἰτίαν ἢ μελλούσης φιλίας ἐλπίδα, τῶν δὲ πρέσβεων ἀκούσας τῶν ἡκόντων παρʼ αὐτοῦ ἐπιεικῆ καὶ μέτρια διεξιόντων, καὶ τὸ εὐσεβὲς ἅμα καὶ τὸ κοινῇ συμφέρον καὶ μάλιστα τὸ Δελφοῖς πρέπον προορώμενος ἀνέστην παραινέσων ὑμῖν μήτε ὑβρίζειν ἄνδρα δυνάστην εὐσεβοῦντα μήτε ἀνάθημα ἤδη τῷ θεῷ καθωμολογημένον ἀπαλλοτριοῦν, καὶ ταῦτα τριῶν τῶν μεγίστων ὑπόμνημα εἰς ἀεὶ γενησόμενον, τέχνης καλλίστης καὶ ἐπινοίας κακίστης καὶ δικαίας κολάσεως.

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ἐγὼ μὲν οὖν καὶ τὸ ἐνδοιάσαι ὑμᾶς ὅλως περὶ τούτου καὶ ἡμῖν προθεῖναι τὴν διάσκεψιν, εἰ χρὴ δέχεσθαι τὸ ἀνάθημα ἢ ὀπίσω αὖθις ἀποπέμπειν, ἀνόσιον ἤδη εἶναι νομίζω, μᾶλλον δὲ οὐδʼ ὑπερβολὴν ἀσεβείας ἀπολελοιπέναι· οὐδὲν γὰρ ἀλλʼ ἢ ἱεροσυλία τὸ πρᾶγμά ἐστι μακρῷ τῶν ἄλλων χαλεπωτέρα, ὅσῳ τοῦ τὰ ἤδη ἀνατεθέντα συλᾶν τὸ μηδὲ τὴν ἀρχὴν τοῖς ἀνατιθέναι βουλομένοις ἐπιτρέπειν ἀσεβέστερον.

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ἐγὼ μὲν οὖν καὶ τὸ ἐνδοιάσαι ὑμᾶςὑμᾶς MSS.: bracketed by Nilén, following E. Schwartz ὅλως περὶ τούτου καὶ ἡμῖν προθεῖναι τὴν διάσκεψιν, εἰ χρὴ δέχεσθαι τὸ ἀνάθημα ἢ ὀπίσω αὖθις ἀποπέμπειν, ἀνόσιον ἤδη εἶναι νομίζω, μᾶλλον δὲ οὐδʼ ὑπερβολὴν ἀσεβείας ἀπολελοιπέναι· οὐδὲν γὰρ ἀλλʼ ἢ ἱεροσυλία τὸ πρᾶγμά ἐστι μακρῷ τῶν ἄλλων χαλεπωτέρα, ὅσῳ τοῦ τὰ ἤδη ἀνατεθέντα συλᾶν τὸ μηδὲ τὴν ἀρχὴν τοῖς ἀνατιθέναι βουλομένοις ἐπιτρέπειν ἀσεβέστερον.

δέομαι δὲ ὑμῶν Δελφὸς καὶ αὐτὸς ὢν καὶ τὸ ἴσον μετέχων τῆς τε δημοσίας εὐκλείας, εἰ φυλάττοιτο, καὶ τῆς ἐναντίας δόξης, εἰ ἐκ τῶν παρόντων προσγένοιτο, μήτʼ ἀποκλείειν τὸ ἱερὸν τοῖς εὐσεβοῦσι μήτε τὴν πόλιν πρὸς ἅπαντας ἀνθρώπους διαβάλλειν ὡς τὰ πεμπόμενα τῷ θεῷ συκοφαντοῦσαν καὶ ψήφῳ καὶ δικαστηρίῳ δοκιμάζουσαν τοὺς ἀνατιθέντας· οὐδεὶς γὰρ ἔτι ἀναθεῖναι τολμήσειεν ἂν εἰδὼς οὐ προσησόμενον τὸν θεὸν ὅ τι ἂν μὴ πρότερον Δελφοῖς δοκῇ.

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ὁ μὲν οὖν Πύθιος τὴν δικαίαν ἤδη περὶ τοῦ ἀναθήματος ψῆφον ἤνεγκεν εἰ γοῦν ἐμίσει τὸν Φάλαριν ἢ τὸ δῶρον αὐτοῦ ἐμυσάττετο, ῥᾴδιον ἦν ἐν τῷ Ἰονίῳ μέσῳ καταδῦσαι αὐτὸ μετὰ τῆς ἀγούσης ὁλκάδος, ὁ δὲ πολὺ τοὐναντίον ἐν εὐδίᾳ τε διαπεραιωθῆναι, ὥς φασι, παρέσχεν αὐτοῖς καὶ σῶς ἐς τὴν Κίρραν κατᾶραι.

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ὁ μὲν οὖν Πύθιος τὴν δικαίαν ἤδη περὶ τοῦ ἀναθήματος ψῆφον ἤνεγκεν· εἰ γοῦν ἐμίσει τὸν Φάλαριν ἢ τὸ δῶρον αὐτοῦ ἐμυσάττετο, ῥᾴδιον ἦν ἐν τῷ Ἰονίῳ μέσῳ καταδῦσαι αὐτὸ μετὰ τῆς ἀγούσης ὁλκάδος, ὁ δὲ πολὺ τοὐναντίον ἐν εὐδίᾳ τε διαπεραιωθῆναι, ὥς φασι, παρέσχεν αὐτοῖς καὶ σῶς ἐς τὴν Κίρραν κατᾶραι.

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ᾧ καὶ δῆλον ὅτι προσίεται τὴν τοῦ μονάρχου εὐσέβειαν. χρὴ δὲ καὶ ὑμᾶς τὰ αὐτὰ ἐκείνῳ ψηφισαμένους προσθεῖναι καὶ τὸν ταῦρον τουτονὶ τῷ ἄλλῳ κόσμῳ τοῦ ἱεροῦ· ἐπεὶ πάντων ἂν εἴη τοῦτο ἀτοπώτατον, πέμψαντά τινα μεγαλοπρεπὲς οὕτω δῶρον θεῷ τὴν καταδικάζουσαν ἐκ τοῦ ἱεροῦ ψῆφον λαβεῖν καὶ μισθὸν κομίσασθαι τῆς εὐσεβείας τὸ κεκρίσθαι μηδὲ τοῦ ἀνατιθέναι ἄξιον.

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ᾧ καὶ δῆλον ὅτι προσίεται τὴν τοῦ μονάρχου εὐσέβειαν. χρὴ δὲ καὶ ὑμᾶς τὰ αὐτὰ ἐκείνῳ ψηφισαμένους προσθεῖναι καὶ τὸν ταῦρον τουτονὶ τῷ ἄλλῳ κόσμῳ τοῦ ἱεροῦ· ἐπεὶ πάντων ἂν εἴη τοῦτο ἀτοπώτατον, πέμψαντά τινα μεγαλοπρεπὲς οὕτω δῶρον θεῷ τὴν καταδικάζουσαν ἐκ τοῦ ἱεροῦ ψῆφον λαβεῖν καὶ μισθὸν κομίσασθαι τῆς εὐσεβείας τὸ κεκρίσθαι μηδὲ τοῦ ἀνατιθέναι ἄξιον.ἄξιον Herwerden: ἄξιος MSS.

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Ὁ μὲν οὖν τἀναντία μοι ἐγνωκώς, καθάπερ ἐκ τοῦ Ἀκράγαντος ἄρτι καταπεπλευκώς, σφαγὰς τινας καὶ βίας καὶ ἁρπαγὰς καὶ ἀπαγωγὰς ἐτραγῴδει τοῦ τυράννου μόνον οὐκ αὐτόπτης γεγενῆσθαι λέγων, ὃν ἴσμεν οὐδʼ ἄχρι τοῦ πλοίου ἀποδεδημηκότα. χρὴ δὲ τὰ μὲν τοιαῦτα μηδὲ τοῖς πεπονθέναι φάσκουσιν πάνυ πιστεύειν διηγουμένοις — ἄδηλον γὰρ εἰ ἀληθῆ λέγουσιν — οὐχ ὅπως αὐτοὺς ἃ μὴ ἐπιστάμεθα κατηγορεῖν.

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Ὁ μὲν οὖν τἀναντία μοι ἐγνωκώς, καθάπερ ἐκ τοῦ Ἀκράγαντος ἄρτι καταπεπλευκώς, σφαγάς τινας καὶ βίας καὶ ἁρπαγὰς καὶ ἀπαγωγὰς ἐτραγῴδει τοῦ τυράννου μόνον οὐκ αὐτόπτης γεγενῆσθαι λέγων, ὃν ἴσμεν οὐδʼ ἄχρι τοῦ πλοίου ἀποδεδημηκότα. χρὴ δὲ τὰ μὲν τοιαῦτα μηδὲ τοῖς πεπονθέναι φάσκουσιν πάνυ πιστεύειν διηγουμένοις — ἄδηλον γὰρ εἰ ἀληθῆ λέγουσιν — οὐχ ὅπως αὐτοὺς ἃ μὴ ἐπιστάμεθα κατηγορεῖν.

εἰ δʼ οὖν τι καὶ πέπρακται τοιοῦτον ἐν Σικελίᾳ, τοῦτʼ οὐ Δελφοῖς ἀναγκαῖον πολυπραγμονεῖν, εἰ μὴ ἀντὶ ἱερέων ἤδη δικασταὶ εἶναι ἀξιοῦμεν καί, δέον θύειν καὶ τἆλλα θεραπεύειν τὸν θεὸν καὶ συνανατιθέναι εἰ πέμψειέ τις, σκοποῦντες καθήμεθα εἴ τινες τῶν ὑπὲρ τὸν Ἰόνιον δικαίως ἢ ἀδίκως τυραννοῦνται.

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καὶ τὰ μὲν τῶν ἄλλων ἐχέτω ὅπῃ βούλεται· ἡμῖν δὲ ἀναγκαῖον, οἶμαι, τὰ ἡμέτερα αὐτῶν εἰδέναι, ὅπως τε πάλαι διέκειτο καὶ ὅπως νῦν ἔχει καὶ τί ποιοῦσι λῷον ἔσται· ὅτι μὲν δὴ ἐν κρημνοῖς τε οἰκοῦμεν αὐτοὶ καὶ πέτρας γεωργοῦμεν, οὐχ Ὅμηρον χρὴ περιμένειν δηλώσοντα ἡμῖν, ἀλλʼ ὁρᾶν πάρεστι ταῦτα. καὶ ὅσον ἐπὶ τῇ γῇ, βαθεῖ λιμῷ ἀεὶ συνῆμεν ἄν, τὸ δʼ ἱερὸν καὶ ὁ Πύθιος καὶ τὸ χρηστήριον καὶ οἱ θύοντες καὶ οἱ εὐσεβοῦντες, ταῦτα Δελφῶν τὰ πεδία, ταῦτα ἡ πρόσοδος, ἐντεῦθεν ἡ εὐπορία, ἐντεῦθεν αἱ τροφαὶ — χρὴ γὰρ τἀληθῆ πρός γε ἡμᾶς αὐτοὺς λέγειν — καὶ τὸ λεγόμενον ὑπὸ τῶν ποιητῶν, ἄσπαρτα ἡμῖν καὶ ἀνήροτα φύεται τὰ πάντα ʼὑπὸ γεωργῷ τῷ θεῷ, ὃς οὐ μόνον τὰ παρὰ τοῖς Ἕλλησιν ἀγαθὰ γιγνόμενα παρέχει, ἀλλʼ εἴ τι ἐν Φρυξὶν ἢ Λυδοῖς ἢ Πέρσαις ἢ Ἀσσυρίοις ἢ Φοίνιξιν ἢ Ἰταλιώταις ἢ Ὑπερβορέοις αὐτοῖς, πάντα ἐς Δελφοὺς ἀφικνεῖται. καὶ τὰ δεύτερα μετὰ τὸν θεὸν ἡμεῖς τιμώμεθα ὑφʼ ἁπάντων καὶ εὐποροῦμεν καὶ εὐδαιμονοῦμεν· ταῦτα τὸ ἀρχαῖον, ταῦτα τὸ μέχρι νῦν καὶ μὴ παυσαίμεθά γε οὕτω βιοῦντες.

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καὶ τὰ μὲν τῶν ἄλλων ἐχέτω ὅπῃ βούλεται· ἡμῖν δὲ ἀναγκαῖον, οἶμαι, τὰ ἡμέτερα αὐτῶν εἰδέναι, ὅπως τε πάλαι διέκειτο καὶ ὅπως νῦν ἔχει καὶ τί ποιοῦσι λῷον ἔσται· ὅτι μὲν δὴ ἐν κρημνοῖς τε οἰκοῦμεν αὐτοὶ καὶ πέτρας γεωργοῦμεν, οὐχ Ὅμηρον χρὴ περιμένειν δηλώσοντα ἡμῖν, ἀλλʼ ὁρᾶν πάρεστι ταῦτα. καὶ ὅσον ἐπὶ τῇ γῇ, βαθεῖ λιμῷ ἀεὶ συνῆμεν ἄν, τὸ δʼ ἱερὸν καὶ ὁ Πύθιος καὶ τὸ χρηστήριον καὶ οἱ θύοντες καὶ οἱ εὐσεβοῦντες, ταῦτα Δελφῶν τὰ πεδία, ταῦτα ἡ πρόσοδος, ἐντεῦθεν ἡ εὐπορία, ἐντεῦθεν αἱ τροφαί — χρὴ γὰρ τἀληθῆ πρός γε ἡμᾶς αὐτοὺς λέγειν — καὶ τὸ λεγόμενον ὑπὸ τῶν ποιητῶν, ἄσπαρτα ἡμῖν καὶ ἀνήροτα φύεται τὰ πάντα ὑπὸ γεωργῷ τῷ θεῷ, ὃς οὐ μόνον τὰ παρὰ τοῖς Ἕλλησιν ἀγαθὰ γιγνόμενα παρέχει, ἀλλʼ εἴ τι ἐν Φρυξὶν ἢ Λυδοῖς ἢ Πέρσαις ἢ Ἀσσυρίοις ἢ Φοίνιξιν ἢ Ἰταλιώταις ἢ Ὑπερβορέοις αὐτοῖς, πάντα ἐς Δελφοὺς ἀφικνεῖται. καὶ τὰ δεύτερα μετὰ τὸν θεὸν ἡμεῖς τιμώμεθα ὑφʼ ἁπάντων καὶ εὐποροῦμεν καὶ εὐδαιμονοῦμεν· ταῦτα τὸ ἀρχαῖον, ταῦτα τὸ μέχρι νῦν, καὶ μὴ παυσαίμεθά γε οὕτω βιοῦντες.

μέμνηται δὲ οὐδεὶς πώποτε ψῆφον ὑπὲρ ἀναθήματος παρʼ ἡμῖν ἀναδοθεῖσαν οὐδὲ κωλυθέντα τινὰ θύειν ἢ ἀνατιθέναι. καὶ διὰ τοῦτʼ, οἶμαι, καὶ αὐτὸ εἰς ὑπερβολὴν ηὔξηται τὸ ἱερὸν καὶ ὑπερπλουτεῖ ἐν τοῖς ἀναθήμασιν. δεῖ τοίνυν μηδʼ ἐν τῷ παρόντι καινοτομεῖν μηδὲν μηδὲ παρὰ τὰ πάτρια νόμον καθιστάναι, φυλοκρινεῖν τὰ ἀναθήματα καὶ γενεαλογεῖν τὰ πεμπόμενα, ὅθεν καὶ ἀφʼ ὅτου καὶ ὁποῖα, δεξαμένους δὲ ἀπραγμόνως ἀνατιθέναι ὑπηρετοῦντας ἀμφοῖν, καὶ τῷ θεῷ καὶ τοῖς εὐσεβέσι.

-

δοκεῖτε δέ μοι, ὦ ἄνδρες Δελφοί, ἄριστα βουλεύσεσθαι περὶ τῶν παρόντων, εἰ λογίσαισθε ὑπὲρ ὅσων καὶ ἡλίκων ἐστὶν ἡ σκέψις, πρῶτον μὲν ὑπὲρ τοῦ θεοῦ καὶ τοῦ ἱεροῦ καὶ θυσιῶν καὶ ἀναθημάτων καὶ ἐθῶν ἀρχαίων καὶ θεσμῶν παλαιῶν καὶ δόξης τοῦ μαντείου, ἔπειτα ὑπὲρ τῆς πόλεως ὅλης καὶ τῶν συμφερόντων τῷ τε κοινῷ ἡμῶν καὶ ἰδίᾳ ἑκάστῳ Δελφῶν, ἐπὶ πᾶσι δὲ τῆς παρὰ πᾶσιν ἀνθρώποις εὐκλείας ἢ κακοδοξίας· τούτων γὰρ οὐκ οἶδα εἴ τι μεῖζον, εἰ σωφρονεῖτε, ἢ ἀναγκαιότερον ἡγήσαισθε ἄν.

+

δοκεῖτε δέ μοι, ὦ ἄνδρες Δελφοί, ἄριστα βουλεύσεσθαιβουλεύσεσθαι Reitz: βουλεύεσθαι MSS. περὶ τῶν παρόντων, εἰ λογίσαισθε ὑπὲρὑπὲρ Sοmmerbrodt : πρῶτον ὑπὲρ MSS. ὅσων καὶ ἡλίκων ἐστὶν ἡ σκέψις, πρῶτον μὲν ὑπὲρ τοῦ θεοῦ καὶ τοῦ ἱεροῦ καὶ θυσιῶν καὶ ἀναθημάτων καὶ ἐθῶν ἀρχαίων καὶ θεσμῶν παλαιῶν καὶ δόξης τοῦ μαντείου, ἔπειτα ὑπὲρ τῆς πόλεως ὅλης καὶ τῶν συμφερόντων τῷ τε κοινῷ ἡμῶν καὶ ἰδίᾳ ἑκάστῳ Δελφῶν, ἐπὶ πᾶσι δὲ τῆς παρὰ πᾶσιν ἀνθρώποις εὐκλείας ἢ κακοδοξίας· τούτων γὰρ οὐκ οἶδα εἴ τι μεῖζον, εἰ σωφρονεῖτε, ἢ ἀναγκαιότερον ἡγήσαισθε ἄν.

περὶ μὲν οὖν ὧν βουλευόμεθα, ταῦτά ἐστιν, οὐ Φάλαρις τύραννος εἷς οὐδʼ ὁ ταῦρος οὗτος οὐδὲ χαλκὸς μόνον, ἀλλὰ πάντες βασιλεῖς καὶ πάντες δυνάσται, ὅσοι νῦν χρῶνται τῷ ἱερῷ, καὶ χρυσὸς καὶ ἄργυρος καὶ ὅσα ἄλλα τίμια, πολλάκις ἀνατεθησόμενα τῷ θεῷ· πρῶτον μὲν γὰρ τὸ κατὰ τὸν θεὸν ἐξετασθῆναι ἄξιον.

diff --git a/data/tlg0062/tlg002/__cts__.xml b/data/tlg0062/tlg002/__cts__.xml index b60ee866b..bda56b20b 100644 --- a/data/tlg0062/tlg002/__cts__.xml +++ b/data/tlg0062/tlg002/__cts__.xml @@ -1,11 +1,17 @@ - + Hippias - + Ἱππίας ἢ Βαλανεῖον Lucian, Vol. 1. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1913. - - \ No newline at end of file + + + Hippias, or the Bath + Lucian, Vol. 1. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1913. + + + + diff --git a/data/tlg0062/tlg002/tlg0062.tlg002.perseus-eng1.xml b/data/tlg0062/tlg002/tlg0062.tlg002.perseus-eng1.xml new file mode 100644 index 000000000..22842b20b --- /dev/null +++ b/data/tlg0062/tlg002/tlg0062.tlg002.perseus-eng1.xml @@ -0,0 +1,274 @@ + + + + + + +Hippias, or the Bath +Lucian of Samosata +Austin Morris Harmon, 1878-1950 +National Endowment for the Humanities +Gregory Crane + +Gregory Crane +OCRd, tagged and added initial corrections to the text + + + +Perseus Digital Library +tlg0062.tlg001.1st1K-eng1.xml + +Available under a Creative Commons Attribution-ShareAlike 4.0 International License + +2023 +Trustees of Tufts University +United States + + + + + +Lucian + + +Austin Morris Harmon + + +Lucian of Samosata + +Trustees of Tufts University +Cambridge, MA +1913 + +1 + +The Hathi Trust + + + + + +

Text encoded in accordance with the latest EpiDoc standards

+ + +

This pointer pattern extracts section.

+ + + + + +Greek +Latin + + + + + + + + +
+Hippias, or the Bath"Description” (ecphrasis) was a favourite rhetorical exercise, though many frowned on it. In the “Rhetoric” attributed to Dionysius of Halicarnassus (X, 17 Usener) it is called "an empty show and a waste of words.” It is the general opinion that this piece is not by Lucian. +
+

+ +Among wise men, I maintain, the most praiseworthy are they who not only have spoken cleverly +on their particular subjects, but have made their +assertions good by doing things to match them. +Take doctors, for instance: a man of sense, on falling +ill, does not send for those who can talk about their +profession best, but for those who have trained +themselves to accomplish something in it. Likewise a +musician who can himself play the lyre and the cithara +is better, surely, than one who simply has a good ear +for rhythm and harmony. And why need I tell you +that the generals who have been rightly judged’ the +best were good not only at marshalling their forces +and addressing them, but at heading charges and at +doughty deeds? Such, we know, were Agamemnon +and Achilles of old, Alexander and Pyrrhus more +recently. + +

+ +

+Why have I said all this? It was not out of an +ill-timed desire to air my knowledge of history that +I brought it up, but because the same. thing is true +of engineers—we ought to admire those who, though +famous for knowledge, have yet left to later generations reminders and proofs of their practical skill, +for men trained in words alone would better be called + + + + +wiseacres than wise. Such an engineer we are told, +was Archimedes, and also Sostratus of Cnidus, The +latter took Memphis for Ptolemy without a siege by +turning the river aside and dividing it; the former +burned the ships of the enemy by means of his +science. And before their time Thales of Miletus, +who had promised Croesus to set his army across the +Halys dryshod, thanks to his ingenuity brought the +river round behind the camp in a single night. +Yet he was not an engineer: he was wise, however, and very able at devising plans and grasping +problems. . As for the case of Epeius, it is prehistoric : +he is said not only to have made the wooden horse +for the Achaeans but to have gone into it along +with them. +

+ +

+ +Among these men Hippias, our own contemporary, deserves mention. Not only is he trained as +highly in the art of speech as any of his predecessors, +and alike quick of comprehension and clear in exposition, but he is better at action than speech, and fulfils +his professional promises, not merely doing so in those +matters in which his predecessors succeeded in +getting to the fore, but, as the geometricians put it, +knowing how to construct a triangle accurately on a +given base.In other words, he has originality. Moreover, whereas each of the others +marked off some one department of science and +sought fame in it, making a name for himself in +spite of this delimitation, he, on the contrary, is +clearly a leader in harmony and music as well as in +engineering and geometry, and yet he shows as + + + + + +great perfection in each of these fields as if he knew +nothing else. It would take no little time to sing +his praises in the doctrine of rays and refraction and +mirrors, or in astronomy, in which he made his predecessors appear’ children, + +

+ +

+ +but I shall not hesitate +to speak of one of his achievements which I recently +looked upon with wonder. Though the undertaking +is a commonplace, and in our days a very frequent +one, the construction of a bath, yet his thoughtfulness and intelligence even in this commonplace +matter is marvellous. +The site was not flat, but quite sloping and steep; +it was extremely low on one side when he took it in +hand, but he made it level, not only constructing a +firm basis for the entire work and laying foundations +to ensure the safety of the superstructure, but +strengthening the whole with buttresses, very sheer +and, for security’s sake, close together. The building +suits the magnitude of the site, accords well with +the accepted idea of such an establishment, and +shows regard for the principles of lighting. + +

+ +

+The entrance is high, with a flight of broad +steps of which the tread is greater than the pitch, +to make them easy to ascend. On entering, one +is received into a public hall of good size, with +ample accommodations for servants and attendants. +On the left are the lounging-rooms, also of just +the right sort for a bath, attractive, brightly lighted + + + + +retreats, Then, beside them, a hall, larger than +need be for the purposes of a bath, but necessary +for the reception of the rich. Next, capacious +locker-rooms to undress in, on each side, with a very +high and brilliantly lighted hall between them, in +which are three swimming-pools of cold water; it +is finished in Laconian marble, and has two statues +of white marble in the ancient technique, one of +Hygieia, the other of Aesculapius. + +

+ +

+ +On leaving this hall, you come into another +which is slightly warmed instead of meeting you +at once with fierce heat; it is oblong, and has an +apse at each side.Or “long and rounded” ; i.e., elliptical. Next it, on the right, is a +very bright hall, nicely fitted up for massage, +which has on each side an entrance decorated with +Phrygian marble, and receives those who come in +from the exercising-floor. Then near this is another +hall, the most beautiful in the world, in which +one can sit or stand with comfort, linger without +danger and stroll about with profit. It also is +refulgent with Phrygian marble clear to the roof. +Next, comes the hot corridor, faced with Numidian +marble. The hall beyond it is very beautiful, full of +abundant light and aglow with colour like that of +purple hangings.The writer does not mean that the room was hung with +purple, but that the stone with which it was decorated was +purple: perhaps only that it had columns of porphyry. It contains three hot tubs. + +

+ +

+When you have bathed, you need not go back +through the same rooms, but can go directly to the +cold room through a slightly warmed apartment. +Everywhere there is copious illumination and full +indoor daylight. Furthermore, the height of each + + + + + +room is just, and the breadth proportionate to +the length ; and everywhere great beauty and loveliness prevail, for in the words of noble Pindar,Olymp. 6, 3. Pindar’s ἀρχομένου (the beginning of your +work) is out of place in this context. +“Your work should have a glorious countenance.” +This is probably due in the main to the light, +‘the brightness and the windows. Hippias, being +truly wise, built the room for cold baths to northward, though it does not lack a southern exposure ; +whereas he faced south, east, and west the rooms +that require abundant heat. + +

+ +

+ +Why should I go on +and tell you of the exercising-floors and of the cloakrooms, which have quick and direct communication +with the hall containing the basin, so as to be convenient and to do away with all risk? +Let no one suppose that I have taken an insignificant achievement as my theme, and purpose to ennoble it by my eloquence. It requires more than a +little wisdom, in my opinion, to invent new manifestations of beauty in commonplace things, as did +our marvellous Hippias in producing this work. It +has all the good points of a bath—usefulness, convenience, light, good proportions, fitness to its site, +and the fact that it can be used without risk. Moreover, it is beautified with all other marks of thoughtfulness—with two toilets, many exits; and two +devices for telling time, a water-clock that bellows +like a bull, and a sundial. +For a man who has seen all this not to render the +work its meed of praise is not only foolish but + + + + + +ungrateful, even malignant, it seems to me. I for +my part have done what I could to do justice both +to the work and to the man who planned and +built it. If Heaven ever grants you the privilege +of bathing there, I know that I shall have many +who will join me in my words of praise. + + + + + + + + +

+ + diff --git a/data/tlg0062/tlg002/tlg0062.tlg002.perseus-grc2.xml b/data/tlg0062/tlg002/tlg0062.tlg002.perseus-grc2.xml index 7dd9ae7ac..ee7b8bebf 100644 --- a/data/tlg0062/tlg002/tlg0062.tlg002.perseus-grc2.xml +++ b/data/tlg0062/tlg002/tlg0062.tlg002.perseus-grc2.xml @@ -1,22 +1,24 @@ - + Ἱππίας ἢ Βαλανεῖον Lucian -A. M. Harmon +Austin Morris Harmon, 1878-1950 Perseus Project, Tufts University Gregory Crane Prepared under the supervision of Bridget Almas Lisa Cerrato +Gregory Crane Rashmi Singhal The National Endowment for the Humanities +Harvard Library Arcadia Fund Google Digital Humanities Awards Program @@ -30,14 +32,14 @@ Available under a Creative Commons Attribution-ShareAlike 4.0 International License - + Lucian Lucian - A. M. Harmon + Austin Morris Harmon, 1878-1950 London William Heinemann Ltd. @@ -75,7 +77,7 @@ - +
@@ -84,27 +86,27 @@

τῶν σοφῶν ἐκείνους μάλιστα ἔγωγέ φημι δεῖν ἐπαινεῖν, ὁπόσοι μὴ λόγους μόνον δεξιοὺς παρέσχοντο ὑπὲρ τῶν πραγμάτων ἑκάστων, ἀλλὰ καὶ ἔργοις ὁμοίοις τὰς τῶν λόγων ὑποσχέσεις ἐπιστώσαντο. καὶ γὰρ τῶν ἰατρῶν ὅ γε νοῦν ἔχων οὐ τοὺς ἄριστα ὑπὲρ τῆς τέχνης εἰπεῖν δυναμένους μεταστέλλεται νοσῶν, ἀλλὰ τοὺς πρᾶξαί τι κατʼ αὐτὴν μεμελετηκότας. ἀμείνων δὲ καὶ μουσικός, οἶμαι, τοῦ διακρίνειν ῥυθμοὺς καὶ ἁρμονίας ἐπισταμένου ὁ καὶ ψᾶλαι καὶ κιθαρίσαι αὐτὸς δυνάμενος. τί γὰρ ἄν σοι τῶν στρατηγῶν λέγοιμι τοὺς εἰκότως ἀρίστους κριθέντας, ὅτι οὐ τάττειν μόνον καὶ παραινεῖν ἦσαν ἀγαθοί, ἀλλὰ καὶ προμάχεσθαι τῶν ἄλλων καὶ χειρὸς ἔργα ἐπιδείκνυσθαι; οἷον πάλαι μὲν Ἀγαμέμνονα καὶ Ἀχιλλέα, τῶν κάτω δὲ τὸν Ἀλέξανδρον καὶ Πύρρον ἴσμεν γεγονότας.

-

πρὸς δὴ τί ταῦτʼ ἔφην; οὐ γὰρ ἄλλως ἱστορίαν ἐπιδείκνυσθαι βουλόμενος ἐπεμνήσθην αὐτῶν, ἀλλʼ ὅτι καὶ τῶν μηχανικῶν ἐκείνους ἄξιον θαυμάζειν, ὁπόσοι ἐν τῇ θεωρίᾳ λαμπροὶ γενόμενοι καὶ μνημόσυνα ὅμως τῆς τέχνης καὶ παραδείγματα τοῖς μετʼ αὐτοὺς κατέλιπον· ἐπεὶ οἵ γε τοῖς λόγοις μόνοις ἐγγεγυμνασμένοι σοφισταὶ ἂν εἰκότως μᾶλλον ἢ σοφοὶ καλοῖντο. τοιοῦτον ἀκούομεν τὸν Ἀρχιμήδη γενέσθαι καὶ τὸν Κνίδιον Σώστρατον, τὸν μὲν Πτολεμαίῳ χειρωσάμενον τὴν Μέμφιν ἄνευ πολιορκίας ἀποστροφῇ καὶ διαιρέσει τοῦ ποταμοῦ, τὸν δὲ τὰς τῶν πολεμίων τριήρεις καταφλέξαντα τῇ τέχνῃ. καὶ Θαλῆς δὲ ὁ Μιλήσιος πρὸ αὐτῶν ὑποσχόμενος Κροίσῳ ἄβροχον διαβιβάσειν τὸν στρατὸν ἐπινοίᾳ κατόπιν τοῦ στρατοπέδου μιᾷ νυκτὶ τὸν Ἅλυν περιήγαγεν, οὐ μηχανικὸς οὗτος γενόμενος, σοφὸς δὲ καὶ ἐπινοῆσαι καὶ συνεῖναι πιθανώτατος. τὸ μὲν γὰρ τοῦ Ἐπειοῦ πάνυ ἀρχαῖον, ὃς οὐ μόνον τεχνήσασθαι τοῖς Ἀχαιοῖς τὸν ἵππον, ἀλλὰ καὶ συγκαταβῆναι αὐτοῖς ἐς αὐτὸν λέγεται.

+

πρὸς δὴ τί ταῦτʼ ἔφην; οὐ γὰρ ἄλλως ἱστορίαν ἐπιδείκνυσθαι βουλόμενος ἐπεμνήσθην αὐτῶν, ἀλλʼ ὅτι καὶ τῶν μηχανικῶν ἐκείνους ἄξιον θαυμάζειν, ὁπόσοι ἐν τῇ θεωρίᾳ λαμπροὶ γενόμενοι καὶ μνημόσυνα ὅμως τῆς τέχνης καὶ παραδείγματα παραδείγματα Rothstein : πράγματα MSS. τοῖς μετʼ αὐτοὺς κατέλιπον· ἐπεὶ οἵ γε τοῖς λόγοις μόνοις ἐγγεγυμνασμένοι σοφισταὶ ἂν εἰκότως μᾶλλον ἢ σοφοὶ καλοῖντο. τοιοῦτον ἀκούομεν τὸν Ἀρχιμήδη γενέσθαι καὶ τὸν Κνίδιον Σώστρατον, τὸν μὲν Πτολεμαίῳ χειρωσάμενον τὴν ΜέμφινΠτολεμαίῳ χειρωσάμενον τὴν Μέμφιν Palmer : Πτολεμαῖον χειρωσάμενον καὶ τὴν Μέμφιν MSS. “took Ptolemy and Memphis” ἄνευ πολιορκίας ἀποστροφῇ καὶ διαιρέσει τοῦ ποταμοῦ, τὸν δὲ τὰς τῶν πολεμίων τριήρεις καταφλέξαντα τῇ τέχνῃ. καὶ Θαλῆς δὲ ὁ Μιλήσιος πρὸ αὐτῶν ὑποσχόμενος Κροίσῳ ἄβροχον διαβιβάσειν τὸν στρατὸν ἐπινοίᾳ κατόπιν τοῦ στρατοπέδου μιᾷ νυκτὶ τὸν Ἅλυν περιήγαγεν, οὐ μηχανικὸς οὗτος γενόμενος, σοφὸς δὲ καὶ ἐπινοῆσαι καὶ συνεῖναι πιθανώτατος. τὸ μὲν γὰρ τοῦ Ἐπειοῦ πάνυ ἀρχαῖον, ὃς οὐ μόνον τεχνήσασθαι τοῖς Ἀχαιοῖς τὸν ἵππον, ἀλλὰ καὶ συγκαταβῆναι αὐτοῖς ἐς αὐτὸν λέγεται.

-

ἐν δὴ τούτοις καὶ Ἱππίου τουτουὶ τοῦ καθʼ ἡμᾶς μεμνῆσθαι ἄξιον, ἀνδρὸς λόγοις μὲν παρʼ ὅντινα βούλει τῶν πρὸ αὐτοῦ γεγυμνασμένου καὶ συνεῖναί τε ὀξέος καὶ ἑρμηνεῦσαι σαφεστάτου, τὰ δὲ ἔργα πολὺ τῶν λόγων ἀμείνω παρεχομένου καὶ τὴν τῆς τέχνης ὑπόσχεσιν ἀποπληροῦντος, οὐκ ἐν τοιαύταις μὲν ὑποθέσεσιν ἐν αἷς οἱ πρὸ αὐτοῦ πρῶτοι γενέσθαι εὐτύχησαν, κατὰ δὲ τὸν γεωμετρικὸν λόγον ἐπὶ τῆς δοθείσης, φασίν, εὐθείας τὸ τρίγωνον ἀκριβῶς συνισταμένου. καίτοι τῶν γε ἄλλων ἕκαστος ἕν τι τῆς ἐπιστήμης ἔργον ἀποτεμόμενος ἐν ἐκείνῳ εὐδοκιμήσας εἶναί τις ὅμως ἔδοξεν, ὁ δὲ μηχανικῶν τε ὢν τὰ πρῶτα καὶ γεωμετρικῶν, ἔτι δὲ ἁρμονικῶν καὶ μουσικῶν φαίνεται, καὶ ὅμως ἕκαστον τούτων οὕτως ἐντελῶς δείκνυσιν ὡς ἓν αὐτὸ μόνον ἐπιστάμενος. τὴν μὲν γὰρ περὶ ἀκτίνων καὶ ἀνακλάσεων καὶ κατόπτρων θεωρίαν, ἔτι δὲ ἀστρονομίαν, ἐν ᾗ παῖδας τοὺς πρὸ αὐτοῦ ἀπέφηνεν, οὐκ ὀλίγου χρόνου ἂν εἴη ἐπαινεῖν.

+

ἐν δὴ τούτοις καὶ Ἱππίου τουτουὶ τοῦ καθʼ ἡμᾶς μεμνῆσθαι ἄξιον, ἀνδρὸς λόγοις μὲν παρʼ ὅντινα βούλει τῶν πρὸ αὐτοῦ γεγυμνασμένου καὶ συνεῖναί τε ὀξέος καὶ ἑρμηνεῦσαι σαφεστάτου, τὰ δὲ ἔργα πολὺ τῶν λόγων ἀμείνω παρεχομένου καὶ τὴν τῆς τέχνης ὑπόσχεσιν ἀποπληροῦντος, οὐκ ἐν τοιαύταις μὲν ὑποθέσεσιν ἐν αἷς οἱ πρὸ αὐτοῦ πρῶτοιπρῶτοι E. Capps: not in MSS. γενέσθαι εὐτύχησαν, κατὰ δὲ τὸν γεωμετρικὸν λόγον ἐπὶ τῆς δοθείσης, φασίν, εὐθείας τὸ τρίγωνον ἀκριβῶς συνισταμένου. καίτοι τῶν γε ἄλλων ἕκαστος ἕν τι τῆς ἐπιστήμης ἔργον ἀποτεμόμενος ἐν ἐκείνῳ εὐδοκιμήσας εἶναί τις ὅμως ἔδοξεν, ὁ δὲ μηχανικῶν τε ὢν τὰ πρῶτα καὶ γεωμετρικῶν, ἔτι δὲ ἁρμονικῶν καὶ μουσικῶν φαίνεται, καὶ ὅμως ἕκαστον τούτων οὕτως ἐντελῶς δείκνυσιν ὡς ἓν αὐτὸ μόνον ἐπιστάμενος. τὴν μὲν γὰρ περὶ ἀκτίνων καὶ ἀνακλάσεων καὶ κατόπτρων θεωρίαν, ἔτι δὲ ἀστρονομίαν, ἐν ᾗ παῖδας τοὺς πρὸ αὐτοῦ ἀπέφηνεν, οὐκ ὀλίγου χρόνου ἂν εἴη ἐπαινεῖν.

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ἃ δὲ ἔναγχος ἰδὼν αὐτοῦ τῶν ἔργων κατεπλάγην, οὐκ ὀκνήσω εἰπεῖν· κοινὴ μὲν γὰρ ἡ ὑπόθεσις κἀν τῷ καθʼ ἡμᾶς βίῳ πάνυ πολλή, βαλανείου κατασκευή· ἡ περίνοια δὲ καὶ ἐν τῷ κοινῷ τούτῳ σύνεσις θαυμαστή.

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τόπος μὲν ἦν οὐκ ἐπίπεδος, ἀλλὰ πάνυ προσάντης καὶ ὄρθιος, ὃν παραλαβὼν κατὰ θάτερα εἰς ὑπερβολὴν ταπεινόν, ἰσόπεδον θάτερον θατέρῳ ἀπέφηνεν, κρηπῖδα μὲν βεβαιοτάτην ἅπαντι τῷ ἔργῳ βαλόμενος καὶ θεμελίων θέσει τὴν τῶν ἐπιτιθεμένων ἀσφάλειαν ἐμπεδωσάμενος, ὕψεσι δὲ πάνυ ἀποτόμοις καὶ πρὸς ἀσφάλειαν συνεχομένοις τὸ ὅλον κρατυνάμενος· τὰ δὲ ἐποικοδομηθέντα τῷ τε τοῦ τόπου μεγέθει σύμμετρα καὶ τῷ εὐλόγῳ τῆς κατασκευῆς ἁρμοδιώτατα καὶ τὸν τῶν φώτων λόγον φυλάττοντα.

+

ἃ δὲ ἔναγχος ἰδὼν αὐτοῦ τῶν ἔργων κατεπλάγην, οὐκ ὀκνήσω εἰπεῖν· κοινὴ μὲν γὰρ ἡ ὑπόθεσις κἀν τῷ καθʼ ἡμᾶς βίῳ πάνυ πολλή, βαλανείου κατασκευή· ἡ ἡ, E. Schwartz: not in MSS. περίνοια δὲ καὶ ἐν τῷ κοινῷ τούτῳ σύνεσις θαυμαστή.

+

τόπος μὲν ἦν οὐκ ἐπίπεδος, ἀλλὰ πάνυ προσάντης καὶ ὄρθιος, ὃν παραλαβὼν κατὰ θάτερα εἰς ὑπερβολὴν ταπεινόν, ἰσόπεδον θάτερον θάτερον E. Schwartz : not in MSS. θατέρῳ ἀπέφηνεν, κρηπῖδα μὲν βεβαιοτάτην ἅπαντι τῷ ἔργῳ βαλόμενος καὶ θεμελίων θέσει τὴν τῶν ἐπιτιθεμένων ἀσφάλειαν ἐμπεδωσάμενος, ὕψεσι ὕψεσι MSS. ἀψῖσι Pellet and du Soul. δὲ πάνυ ἀποτόμοις καὶ πρὸς ἀσφάλειαν συνεχομένοις τὸ ὅλον κρατυνάμενος· τὰ δὲ ἐποικοδομηθέντα τῷ τε τοῦ τόπου μεγέθει σύμμετρα καὶ τῷ εὐλόγῳ τῆς κατασκευῆς ἁρμοδιώτατα καὶ τὸν τῶν φώτων λόγον φυλάττοντα.

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πυλὼν μὲν ὑψηλὸς ἀναβάσεις πλατείας ἔχων, ὑπτίας μᾶλλον ἢ ὀρθίας πρὸς τὴν τῶν ἀνιόντων εὐμάρειαν εἰσιόντα δὲ τοῦτον ἐκδέχεται κοινὸς οἶκος εὐμεγέθης, ἱκανὴν ἔχων ὑπηρέταις καὶ ἀκολούθοις διατριβήν, ἐν ἀριστερᾷ δὲ τὰ ἐς τρυφὴν παρεσκευασμένα οἰκήματα βαλανείῳ δʼ οὖν καὶ ταῦτα πρεπωδέστατα, χαρίεσσαι καὶ φωτὶ πολλῷ καταλαμπόμεναι ὑποχωρήσεις. εἶτʼ ἐχόμενος αὐτῶν οἶκος, περιττὸς μὲν ὡς πρὸς τὸ λουτρόν, ἀναγκαῖος δὲ ὡς πρὸς τὴν τῶν εὐδαιμονεστέρων ὑποδοχήν. μετὰ δὲ τοῦτον ἑκατέρωθεν διαρκεῖς τοῖς ʼ ἀποδυομένοις ἀποθέσεις, καὶ μέσος οἶκος ὕψει τε ὑψηλότατος καὶ φωτὶ φαιδρότατος, ψυχροῦ ὕδατος ἔχων τρεῖς κολυμβήθρας, Λακαίνῃ λίθῳ κεκοσμημένος, καὶ εἰκόνες ἐν αὐτῷ λίθου λευκοῦ τῆς ἀρχαίας ἐργασίας, ἡ μὲν Ὑγιείας, ἡ δὲ Ἀσκληπιοῦ.

+

πυλὼν μὲν ὑψηλὸς ἀναβάσεις πλατείας ἔχων, ὑπτίας μᾶλλον ἢ ὀρθίας ὑπτίας, ὀρθίας E. Schwartz: ὕπτιος, ὄρθιος MSS. πρὸς τὴν τῶν ἀνιόντων εὐμάρειαν· εἰσιόντα δὲ τοῦτον ἐκδέχεται κοινὸς οἶκος εὐμεγέθης, ἱκανὴν ἔχων ὑπηρέταις καὶ ἀκολούθοις διατριβήν, ἐν ἀριστερᾷ δὲ τὰ ἐς τρυφὴν παρεσκευασμένα οἰκήματα,τὰ παρεσκευασμένα οἰκήματα Guyet : τῶν παρεσκευασμένων οἰκημάτων MSS.: τῶν παρεσκευασμένων οἰκήματα Schwartz. βαλανείῳ δʼ οὖν καὶ ταῦτα πρεπωδέστατα, χαρίεσσαι καὶ φωτὶ πολλῷ καταλαμπόμεναι ὑποχωρήσεις. εἶτʼ ἐχόμενος αὐτῶν οἶκος, περιττὸς μὲν ὡς πρὸς τὸ λουτρόν, ἀναγκαῖος δὲ ὡς πρὸς τὴν τῶν εὐδαιμονεστέρων ὑποδοχήν. μετὰ δὲ τοῦτον ἑκατέρωθεν διαρκεῖς τοῖς ἀποδυομένοις ἀποθέσεις, καὶ μέσος οἶκος ὕψει τε ὑψηλότατος καὶ φωτὶ φαιδρότατος, ψυχροῦ ὕδατος ἔχων τρεῖς κολυμβήθρας, Λακαίνῃ λίθῳ κεκοσμημένος, καὶ εἰκόνες ἐν αὐτῷ λίθου λευκοῦ τῆς ἀρχαίας ἐργασίας, ἡ μὲν Ὑγιείας, ἡ δὲ Ἀσκληπιοῦ.

-

ἐξελθόντας δὲ ὑποδέχεται ἠρέμα χλιαινόμενος οἶκος οὐκ ἀπηνεῖ τῇ θέρμῃ προαπαντῶν, ἐπιμήκης, ἀμφιστρόγγυλος, μεθʼ ὃν ἐν δεξιᾷ οἶκος εὖ μάλα φαιδρός, ἀλείψασθαι προσηνῶς παρεχόμενος, ἑκατέρωθεν εἰσόδους ἔχων Φρυγίῳ λίθῳ κεκαλλωπισμένας, τοὺς ἀπὸ παλαίστρας εἰσιόντας δεχόμενος. εἶτʼ ἐπὶ τούτῳ ἄλλος οἶκος οἴκων ἁπάντων κάλλιστος, στῆναί τε καὶ ἐγκαθίζεσθαι προσηνέστατος καὶ ἐμβραδῦναι ἀβλαβέστατος καὶ ἐγκυλίσασθαι ὠφελιμώτατος, Φρυγίου καὶ αὐτὸς εἰς ὀροφὴν ἄκραν ἀποστίλβων. ἑξῆς δὲ ὁ θερμὸς ὑποδέχεται διάδρομος Νομάδι λίθῳ διακεκολλημένος. ὁ δὲ ἔνδον οἶκος κάλλιστος, φωτὸς τε πολλοῦ ἀνάμεστος καὶ ὡς πορφύρᾳ διηνθισμένος. τρεῖς καὶ οὗτος θερμὰς πυέλους παρέχεται.

+

ἐξελθόντας δὲ ὑποδέχεται ἠρέμα χλιαινόμενος οἶκος οὐκ ἀπηνεῖ τῇ θέρμῃ προαπαντῶν, ἐπιμήκης, ἀμφιστρόγγυλος, μεθʼ ὃν ἐν δεξιᾷ οἶκος εὖ μάλα φαιδρός, ἀλείψασθαι προσηνῶς παρεχόμενος, ἑκατέρωθεν εἰσόδους ἔχων Φρυγίῳ λίθῳ κεκαλλωπισμένας, τοὺς ἀπὸ παλαίστρας εἰσιόντας δεχόμενος. εἶτʼ ἐπὶ τούτῳ ἄλλος οἶκος οἴκων ἁπάντων κάλλιστος, στῆναί τε καὶ ἐγκαθίζεσθαι προσηνέστατος καὶ ἐμβραδῦναι ἀβλαβέστατος καὶ ἐγκυλίσασθαι ὠφελιμώτατος, Φρυγίου καὶ αὐτὸς εἰς ὀροφὴν ἄκραν ἀποστίλβων. ἑξῆς δὲ ὁ θερμὸς ὑποδέχεται διάδρομος Νομάδι λίθῳ διακεκολλημένος. ὁ δὲ ἔνδον οἶκος κάλλιστος, φωτός τε πολλοῦ ἀνάμεστος καὶ ὡς πορφύρᾳ διηνθισμένος. τρεῖς καὶ οὗτος θερμὰς πυέλους παρέχεται.

λουσαμένῳ δὲ ἔνεστί σοι μὴ τὴν διὰ τῶν αὐτῶν οἴκων αὖθις ἐπανιέναι, ἀλλὰ ταχεῖαν τὴν ἐπὶ τὸ ψυχρὸν διʼ ἠρέμα θερμοῦ οἰκήματος, καὶ ταῦτα πάντα ὑπὸ φωτὶ μεγάλῳ καὶ πολλῇ τῇ ἔνδον ἡμέρᾳ. ὕψη πρὸς τούτοις ἀνάλογα καὶ πλάτη τοῖς μήκεσι σύμμετρα καὶ πανταχοῦ πολλὴ χάρις καὶ Ἀφροδίτη ἐπανθεῖ· κατὰ γὰρ τὸν καλὸν Πίνδαρον, ἀρχομένου ἔργου πρόσωπον χρὴ θέμεν τηλαυγές. τοῦτο δʼ ἂν εἴη ἐκ τῆς αὐγῆς μάλιστα καὶ τοῦ φέγγους καὶ τῶν φωταγωγῶν μεμηχανημένον. ὁ γὰρ σοφὸς ὡς ἀληθῶς Ἱππίας τὸν μὲν ψυχροδόχον οἶκον εἰς βορρᾶν προσκεχωρηκότα ἐποίησεν, οὐκ ἄμοιρον οὐδὲ τοῦ μεσημβρινοῦ ἀέρος· τοὺς δὲ πολλοῦ τοῦ θάλπους δεομένους νότῳ καὶ εὔρῳ καὶ ζεφύρῳ ὑπέθηκε.

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τί δʼ ἄν σοι τὸ ἐπὶ τούτῳ λέγοιμι παλαίστρας καὶ τὰς κοινὰς τῶν ἱματιοφυλακούντων κατασκευὰς ταχεῖαν ἐπὶ τὸ λουτρὸν καὶ μὴ διὰ μακροῦ τὴν ὁδὸν ἐχούσας τοῦ χρησίμου τε καὶ ἀβλαβοῦς ἕνεκα;

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καὶ μή με ὑπολάβῃ τις μικρὸν ἔργον προθέμενον κοσμεῖν τῷ λόγῳ προαιρεῖσθαι· τὸ γὰρ ἐν τοῖς κοινοῖς καινὰ ἐπινοῆσαι κάλλους δείγματα, οὐ μικρᾶς σοφίας ἔγωγε τίθεμαι, οἷον καὶ τόδε τὸ ἔργον ὁ θαυμάσιος ἡμῖν Ἱππίας ἐπεδείξατο πάσας ἔχον τὰς βαλανείου ἀρετάς, τὸ χρήσιμον, τὸ εὔκαιρον, τὸ εὐφεγγές, τὸ σύμμετρον, τὸ τῷ τόπῳ ἡρμοσμένον, τὸ τὴν χρείαν ἀσφαλῆ παρεχόμενον, καὶ ·προσέτι τῇ ἄλλῃ περινοίᾳ κεκοσμημένον, ἀφόδων μὲν ἀναγκαίων δυσὶν ἀναχωρήσεσιν, ἐξόδοις δὲ πολλαῖς τεθυρωμένον, ὡρῶν δὲ διττὰς δηλώσεις, τὴν μὲν διʼ ὕδατος καὶ μυκήματος, τὴν δὲ διʼ ἡλίου ἐπιδεικνύμενον.

+

τί δʼ ἄν σοι τὸ ἐπὶ τούτῳ λέγοιμι παλαίστρας καὶ τὰς κοινὰς τῶν ἱματιοφυλακούντων κατασκευὰς ταχεῖαν ταχεῖαν Schwartz: ταχεῖαν τὴν MSS. ἐπὶ τὸ λουτρὸν καὶ μὴ διὰ μακροῦ τὴν ὁδὸν ἐχούσας τοῦ χρησίμου τε καὶ ἀβλαβοῦς ἕνεκα;

+

καὶ μή με ὑπολάβῃ τις μικρὸν ἔργον προθέμενον κοσμεῖν τῷ λόγῳ προαιρεῖσθαι· τὸ γὰρ ἐν τοῖς κοινοῖς καινὰ ἐπινοῆσαι κάλλους δείγματα, οὐ μικρᾶς σοφίας ἔγωγε τίθεμαι, οἷον καὶ τόδε τὸ ἔργον ὁ θαυμάσιος ἡμῖν Ἱππίας ἐπεδείξατο πάσας ἔχον τὰς βαλανείου ἀρετάς, τὸ χρήσιμον, τὸ εὔκαιρον, τὸ εὐφεγγές, τὸ σύμμετρον, τὸ τῷ τόπῳ ἡρμοσμένον, τὸ τὴν χρείαν ἀσφαλῆ παρεχόμενον, καὶ προσέτι τῇ ἄλλῃ περινοίᾳ κεκοσμημένον, ἀφόδων μὲν ἀναγκαίων δυσὶν ἀναχωρήσεσιν, ἐξόδοις δὲ πολλαῖς τεθυρωμένον, ὡρῶν δὲ διττὰς δηλώσεις, τὴν μὲν διʼ ὕδατος καὶ μυκήματος, τὴν δὲ διʼ ἡλίου ἐπιδεικνύμενον.

ταῦτα ἰδόντα μὴ ἀποδοῦναι τὸν πρέποντα ἔπαινον τῷ ἔργῳ οὐκ ἀνοήτου μόνον, ἀλλὰ καὶ ἀχαρίστου, μᾶλλον δὲ βασκάνου μοι εἶναι ἔδοξεν. ἐγὼ μὲν οὖν εἰς δύναμιν καὶ τὸ ἔργον καὶ τὸν τεχνίτην καὶ δημιουργὸν ἠμειψάμην τῷ λόγῳ. εἰ δὲ θεὸς παράσχοι καὶ λούσασθαί ποτε, πολλοὺς οἶδα ἕξων τοὺς κοινωνήσοντάς μοι τῶν ἐπαίνων.

diff --git a/data/tlg0062/tlg003/__cts__.xml b/data/tlg0062/tlg003/__cts__.xml index c1ab8a3ef..da27b6530 100644 --- a/data/tlg0062/tlg003/__cts__.xml +++ b/data/tlg0062/tlg003/__cts__.xml @@ -1,11 +1,17 @@ - + Bacchus - + Προλαλιά. Διόνυσος Lucian, Vol. 1. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1913. - - \ No newline at end of file + + + Dionysus: an Introduction + Lucian, Vol. 1. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1913. + + + + diff --git a/data/tlg0062/tlg003/tlg0062.tlg003.perseus-eng1.xml b/data/tlg0062/tlg003/tlg0062.tlg003.perseus-eng1.xml new file mode 100644 index 000000000..56b135a04 --- /dev/null +++ b/data/tlg0062/tlg003/tlg0062.tlg003.perseus-eng1.xml @@ -0,0 +1,298 @@ + + + + + + +Dionysus: an Introduction +Lucian of Samosata +Austin Morris Harmon, 1878-1950 +National Endowment for the Humanities +Gregory Crane + +Gregory Crane +OCRd, tagged and added initial corrections to the text + + + +Perseus Digital Library +tlg0062.tlg001.1st1K-eng1.xml + +Available under a Creative Commons Attribution-ShareAlike 4.0 International License + +2023 +Trustees of Tufts University +United States + + + + + +Lucian + + +Austin Morris Harmon + + +Lucian of Samosata + +Trustees of Tufts University +Cambridge, MA +1913 + +1 + +The Hathi Trust + + + + + +

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+ + + + + +Greek +Latin + + + + + + + + +
+Dionysus: an IntroductionIn Lucian’s time it became the custom to introduce a formal piece of rhetorical fireworks with an informal talk, usually more or less personal. See A. Stock, de prolaliarum usu rhetorico, Konigsberg, 1911. It is the general belief that the ‘Dionysus’ introduced Book ii. of the ‘True Story.’ + +

+When Dionysus led his host against the men of +Ind (surely there is nothing to prevent my telling +you a tale of Bacchus !), he was held at first in such +contempt, they say, by the people there, that they +laughed at his advance ; more than that, they pitied +him for his hardihood, because he was certain to be +trampled under foot in an instant by the elephants +if he deployed against them. No doubt they heard +curious reports about his army from their scouts: +“His rank and file are crack-brained, crazy women, +wreathed with ivy, dressed in fawn-skins, carrying +little headless spears which are of ivy too, and light +targes that boom if you do but touch them”—for +they supposed, no doubt, that the tambours were +shields. ‘A few young clodhoppers are with them, +dancing the can-can without any clothes on; they +have tails, and have horns like those which start +from the foreheads of new-born kids. + +

+ +

+ + +As for the +general himself, he rides on a car behind a team of +panthers; he is quite beardless, without even the +least bit of down on his cheek, has horns, wears +a garland of grape clusters, ties up his hair with + + + +a ribbon, and is in a purple gown and gilt slippers. +He has two lieutenants. OneSilenus is a short, thick-set +old man with a big belly, a flat nose and large, +up-standing ears, who is a bit shaky and walks with +a staff (though for the most part he rides on an ass), +and is also in a woman’s gown, which is yellow; he +is a very appropriate aide to such a chief! The +otherPan is a misbegotten fellow like a goat in the +underpinning, with hairy legs, horns, and a long +beard; he is choleric and hot-headed, carries a +shepherd’s pipe in his left hand and brandishes a +crooked stick in his right, and goes bounding all +about the army. The women are afraid of him; they +toss their hair in the wind when he comes near and +cry out ‘Evoe.’ This we suppose to be the name of +their ruler. The flocks have already been harried - +by the women, and the animals torn limb from +limb while still alive; for they are eaters of raw +meat.” + +

+ +

+ +On hearing this, the Hindoos and their king +roared with laughter, as well they might, and did +not care to take the field against them or to deploy +their troops ; at most, they said, they would turn their +women loose on them if they came near. They themselves thought it a shame to defeat them and kill +crazy women, a hair-ribboned leader, a drunken little +old man, a goat-soldie? and a lot of naked dancers— +ridiculous, every one of them! But word soon came +that the god was setting the country in a blaze, +burning up cities and their inhabitants and firing the +forests, and that he had speedily filled all India with + + + + +flame. (Naturally, the weapon of Dionysus is fire, +because it.is his father’s and comes from the thunderbolt.Zeus, the father of Dionysys, revealed himself to Semele, +his mother, in all his glory, at her own request. Killed by +his thunderbolt, she gave untimely birth to Dionysus, whom +Zeus stitched into his own thigh and in due time brought +into the world.) Then at last they hurriedly took arms, +saddled and bridled their elephants and put the +towers on them, and sallied out against the enemy. +Even then they despised them, but were angry at +them all the same, and eager to crush the life out of +the beardless general and his army.

+ +

+ +When the +forces came together and saw one another, the +Hindoos posted their elephants in the van and +moved forward in close array. Dionysus had the +centre in person; Silenus commanded on the right +‘wing and Pan on the left. The Satyrs were commissioned as colonels and captains, and the general +watchword was ‘ Evoe.’ In a trice the tambours were +beat, the cymbals gave the signal for battle, one of +the Satyrs took his horn and sounded the charge, +Silenus’ jackass gave a martial hee-haw, and the +Maenads, serpent-girdled, baring the steel of their +thyrsus-points, fell on with a shriek. The Hindoos +and their elephants gave way at once and fled in +utter disorder, not even daring to get within range. +The outcome was that they were captured by force +of arms and led off prisoners by those whom they +had formerly laughed at, taught by experience that +strange armies should not have been despised on +hearsay. + + + + + +

+ +

+ +“But what has your Dionysus to do with +Dionysus?”’ someone may say.οὐδὲν πρὸς τὸν Διόνυσον· ἐπὶ τῶν τὰ μὴ προσήκοντα τοῖς +ὑποκειμένοις λεγόντων. Explained by Zenobius as said in the +theatre, when poets began to write about Ajax and the +Centaurs and other things not in the Dionysiac legend. +See Paroemiographi Graeci i. p. 137. This much: that +in my opinion (and in the name of the Graces don’t +suppose me in a corybantic frenzy or downright drunk +if I compare myself to the gods!) most people are in +the same state of mind as the Hindoos when they +encounter literary novelties, like mine for example. +Thinking that.what they hear from me will smack +of Satyrs and of jokes, in short, of comedy—for that +is the conviction they have formed, holding I know +not what opinion of me—some of them do not come +at all, believing it unseemly to come off their elephants and give their attention to the revels of +women and the skippings of Satyrs, while others +apparently come for something of that kind, and +when they find steel instead of ivy, are even then +slow to applaud, confused by the unexpectedness +of the thing. But I promise confidently that if +they are willing this time as they were before to +look often upon the mystic rites, and if my booncompanions of old remember “the revels we shared +in the days that are gone”The source of the anapaest κώμων κοινῶν τῶν τότε καιρῶν +is unknown. and do not despise my +Satyrs and Sileni, but drink their fill of this bowl, +they too will know the Bacchic frenzy once again, +and will often join me in the “Evoe.” + +

+ +

+ +But let them +do as they think fit: a man’s ears are his own! +As we are still in India, I want to tell you another +tale of that country which “has to do with Dionysus,” + + + + + + +like the first, and is not irrelevant to our business. +Among the Machlaean Indians who feed their flocks +on the left banks of the Indus river as you look down - +stream, and who reach clear to the Ocean—in their +country there is a grove in an enclosed place of no +great size; it'is completely sheltered, however, for +rank ivy and grapevines overshadow it quite. In it +there are three springs of fair, clear water: one +belongs to the Satyrs, another to Pan, the third to +Silenus. The Indians visit the place once a year, +celebrating the feast of the god, and they drink +from the springs: not, however, from all of them, +indiscriminately, but according to age. The boys +drink from the spring of the Satyrs, the men from +the spring of Pan, and those of my time of life from +the spring of Silenus. +

+ +

+ +What happens to the boys when they drink, and +what the men make bold to do under the influence of +Pan would make a long story; but what the old do +when they get drunk on the water is not irrelevant. +When an old man drinks and falls under the +influence of Silenus, at first he is mute for a long +time and appears drugged and sodden. Then of +a sudden he acquires a splendid voice, a distinct +utterance, a silvery tone, and is as talkative +as he was mute before. Even by gagging him you +couldn’t keep him from talking steadily and delivering long harangues. It is all sensible though, and +well ordered, and in the style of Homer’s famous +orator ;Odysseus: Il. 3, 222, where he and Menelaus are compared. for their words fall “like the snows of +winter.” You can’t compare them to swans on + + + + + +account of their age ; but like cicadas, they keep up +a constant roundelay till the afternoon is far spent. +Then, when the fumes of the drink leave them at +last, they fall silent and relapse into their old ways. +But I have not yet told you the strangest part of +it. If an old man is prevented by sunset from +reaching the end of the story which he is telling, +and leaves it unfinished, when he drinks again +another season he takes up what he was saying the +year before when the fumes left him! + +

+ +

+ +Permit me this joke at my own expense, in the +spirit of Momus. I refuse to draw the moral, I +swear; for you already see how the fable applies to +me. If I make any slip, then, the fumes are to +blame, but if what I say should seem reasonable, +then Silenus has been good to me. + + + + + + +

+ + diff --git a/data/tlg0062/tlg003/tlg0062.tlg003.perseus-grc2.xml b/data/tlg0062/tlg003/tlg0062.tlg003.perseus-grc2.xml index 6101a3286..24161a324 100644 --- a/data/tlg0062/tlg003/tlg0062.tlg003.perseus-grc2.xml +++ b/data/tlg0062/tlg003/tlg0062.tlg003.perseus-grc2.xml @@ -1,22 +1,24 @@ - + Προλαλιά. Διόνυσος Lucian -A. M. Harmon +Austin Morris Harmon, 1878-1950 Perseus Project, Tufts University Gregory Crane Prepared under the supervision of Bridget Almas Lisa Cerrato +Gregory Crane Rashmi Singhal The National Endowment for the Humanities +Harvard Library Arcadia Fund Google Digital Humanities Awards Program @@ -30,14 +32,14 @@ Available under a Creative Commons Attribution-ShareAlike 4.0 International License - + Lucian Lucian - A. M. Harmon + Austin Morris Harmon, 1878-1950 London William Heinemann Ltd. @@ -52,7 +54,7 @@ - + @@ -69,42 +71,42 @@ --> - + Greek - +
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ὅτε ὁ Διόνυσος ἐπʼ Ἰνδοὺς στρατιὰν ἤλασε — κωλύει γὰρ οὐδέν, οἶμαι, καὶ μῦθον ὑμῖν διηγήσασθαι Βακχικὸν — φασὶν οὕτω καταφρονῆσαι αὐτοῦ τὰ πρῶτα τοὺς ἀνθρώπους τοὺς ἐκεῖ, ὥστε καταγελᾶν ἐπιόντος, μᾶλλον δὲ ἐλεεῖν τὴν τόλμαν αὐτίκα μάλα συμπατηθησομένου ὑπὸ τῶν ἐλεφάντων, εἰ ἀντιτάξαιτο· ἤκουον γάρ, οἶμαι, τῶν σκοπῶν ἀλλόκοτα ὑπὲρ τῆς στρατιᾶς αὐτοῦ ἀγγελλόντων, ὡς ἡ μὲν φάλαγξ αὐτῷ καὶ οἱ λόχοι γυναῖκες εἶεν ἔκφρονες καὶ μεμηνυῖαι, κιττῷ ἐστεμμέναι, νεβρίδας ἐνημμέναι, δοράτια μικρὰ ἔχουσαι ἀσίδηρα, κιττοποίητα καὶ ταῦτα, καί τινα πελτάρια, κοῦφα, βομβοῦντα, εἴ τις μόνον προσάψαιτο — ἀσπίσι γὰρ εἴκαζον, οἶμαι,τὰ τύμπανα — ὀλίγους δέ τινας ἀγροίκους νεανίσκους ἐνεῖναι, γυμνούς, κόρδακα ὀρχουμένους, οὐρὰς ἔχοντας, κεράστας, οἷα τοῖς ἄρτι γεννηθεῖσιν ἐρίφοις ὑποφύεται.

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ὅτε ὁ Διόνυσος ἐπʼ Ἰνδοὺς στρατιὰν ἤλασε — κωλύει γὰρ οὐδέν, οἶμαι, καὶ μῦθον ὑμῖν διηγήσασθαι Βακχικόν — φασὶν οὕτω καταφρονῆσαι αὐτοῦ τὰ πρῶτα τοὺς ἀνθρώπους τοὺς ἐκεῖ, ὥστε καταγελᾶν ἐπιόντος, μᾶλλον δὲ ἐλεεῖν τὴν τόλμαν αὐτίκα μάλα συμπατηθησομένου ὑπὸ τῶν ἐλεφάντων, εἰ ἀντιτάξαιτο·ἀντιτάξαιτο MSS : ἀντιτάξοιτο Cobet, ἤκουον γάρ, οἶμαι, τῶν σκοπῶν ἀλλόκοτα ὑπὲρ τῆς στρατιᾶς αὐτοῦ ἀγγελλόντων, ὡς ἡ μὲν φάλαγξ αὐτῷ καὶ οἱ λόχοι γυναῖκες εἶεν ἔκφρονες καὶ μεμηνυῖαι, κιττῷ ἐστεμμέναι, νεβρίδας ἐνημμέναι, δοράτια μικρὰ ἔχουσαι ἀσίδηρα, κιττοποίητα καὶ ταῦτα, καί τινα πελτάρια κοῦφα, βομβοῦντα, εἴ τις μόνον προσάψαιτο — ἀσπίσι γὰρ εἴκαζον, οἶμαι,οἶμαι Rothstein : καὶ MSS. τὰ τύμπανα — ὀλίγους δέ τινας ἀγροίκους νεανίσκους ἐνεῖναι, γυμνούς, κόρδακα ὀρχουμένους, οὐρὰς ἔχοντας, κεράστας, οἷα τοῖς ἄρτι γεννηθεῖσιν ἐρίφοις ὑποφύεται.

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καὶ τὸν μὲν στρατηλάτην αὐτὸν ἐφʼ ἅρματος ὀχεῖσθαι παρδάλεων ὑπεζευγμένων, ἀγένειον ἀκριβῶς, οὐδʼ ἐπʼ ὀλίγον τὴν παρειὰν χνοῶντα, κερασφόρον, βοτρύοις ἐστεφανωμένον, μίτρᾳ τὴν κόμην ἀναδεδεμένον, ἐν πορφυρίδι καὶ χρυσῇ ἐμβάδι· ὑποστρατηγεῖν δὲ δύο., ἕνα μὲν τιναβραχύν, πρεσβύτην, ὑπόπαχυν, προγάστορα, ῥινόσιμον, ὦτα μεγάλα ὄρθια ἔχοντα, ὑπότρομον, νάρθηκι ἐπερειδόμενον, ἐπʼ ὄνου τὰ πολλὰ ἱππεύοντα, ἐν κροκωτῷ καὶ τοῦτον, πάνυ πιθανόν τινα συνταγματάρχην αὐτοῦ· ἕτερον δὲ τεράστιον ἄνθρωπον, τράγῳ τὰ νέρθεν ἐοικότα,ʼ κομήτην τὰ σκέλη, κέρατα ἔχοντα, βαθυπώγωνα, ὀργίλον καὶ θυμικόν, θατέρᾳ μὲν σύριγγα φέροντα, τῇ δεξιᾷ δὲ ῥάβδον καμπύλην ἐπηρμένον καὶ περισκιρτῶντα ὅλον τὸ στρατόπεδον, καὶ τὰ γύναια δὲ φοβεῖσθαι αὐτὸν καὶ σείειν ἠνεμωμένας τὰς κόμας, ὁπότε προσίοι, καὶ βοᾶν εὐοῖ· τοῦτο δʼ εἰκάζειν καλεῖσθαι αὐτῶν τὸν δεσπότην. τὰς δʼ οὖν ποίμνας διηρπάσθαι ἤδη ὑπὸ τῶν γυναικῶν καὶ διεσπάσθαι ἔτι ζῶντα τὰ θρέμματα· ὠμοφάγους γάρ τινας αὐτὰς εἶναι.

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καὶ τὸν μὲν στρατηλάτην αὐτὸν ἐφʼ ἅρματος ὀχεῖσθαι παρδάλεων ὑπεζευγμένων, ἀγένειον ἀκριβῶς, οὐδʼ ἐπʼ ὀλίγον τὴν παρειὰν χνοῶντα, κερασφόρον, βοτρύοις ἐστεφανωμένον, μίτρᾳ τὴν κόμην ἀναδεδεμένον, ἐν πορφυρίδι καὶ χρυσῇ ἐμβάδι· ὑποστρατηγεῖν δὲ δύο, ἕνα μέν τινα βραχύν, πρεσβύτην, ὑπόπαχυν, προγάστορα, ῥινόσιμον, ὦτα μεγάλα ὄρθια ἔχοντα, ὑπότρομον, νάρθηκι ἐπερειδόμενον, ἐπʼ ὄνου τὰ πολλὰ ἱππεύοντα, ἐν κροκωτῷ καὶ τοῦτον, πάνυ πιθανόν τινα συνταγματάρχην αὐτοῦ ἕτερον δὲ τεράστιον ἄνθρωπον, τράγῳ τὰ νέρθεν ἐοικότα, κομήτην τὰ σκέλη, κέρατα ἔχοντα, βαθυπώγωνα, ὀργίλον καὶ θυμικόν, θατέρᾳ μὲν σύριγγα φέροντα, τῇ δεξιᾷ δὲ ῥάβδον καμπύλην ἐπηρμένον καὶ περισκιρτῶντα ὅλον τὸ στρατόπεδον, καὶ τὰ γύναια δὲ φοβεῖσθαι αὐτὸν καὶ σείειν ἠνεμωμένας τὰς κόμας, ὁπότε προσίοι, καὶ βοᾶν εὐοῖ· τοῦτο δʼ εἰκάζειν καλεῖσθαι αὐτῶν τὸν δεσπότην. τὰς δʼ οὖν ποίμνας διηρπάσθαι ἤδη ὑπὸ τῶν γυναικῶν καὶ διεσπάσθαι ἔτι ζῶντα τὰ θρέμματα· ὠμοφάγους γάρ τινας αὐτὰς εἶναι.

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rend="align(indent)" ταῦτα οἱ Ἰνδοὶ καὶ ὁ βασιλεῦς αὐτῶν ἀκούοντες ἐγέλων, ὡς τὸ εἰκός, καὶ οὐδʼ ἀντεπεξάγειν ἢ παρατάττεσθαι ἠξίουν, ἀλλʼ εἴπερ ἄρα, τὰς γυναῖκας ἐπαφήσειν αὐτοῖς, εἰ πλησίον γένοιντο, σφίσι δὲ καὶ νικᾶν αἰσχρὸν ἐδόκει καὶ φονεύειν γύναια μεμηνότα καὶ θηλυμίτρην ἄρχοντα καὶ μεθύον σμικρὸν γερόντιον καὶ ἡμίτραγον στρατιώτην ἄλλον καὶ γυμνήτας ὀρχηστάς, πάντας γελοίους. ἐπεὶ δὲ ἤγγελτο πυρπολῶν ὁ θεὸς ἤδη τὴν χώραν καὶ πόλεις αὐτάνδρους καταφλέγων καὶ ἀνάπτων τὰς ὕλας καὶ ἐν βραχεῖ πᾶσαν τὴν Ἰνδικὴν φλογὸς ἐμπεπληκώς — ὅπλον γάρ τι Διονυσιακὸν τὸ πῦρ, πατρῷον αὐτῷ κἀκ τοῦ κεραυνοῦ — ἐνταῦθα ἤδη σπουδῇ ἀνελάμβανον τὰ ὅπλα καὶ τοὺς ἐλέφαντας ἐπισάξαντες καὶ ἐγχαλινώσαντες καὶ τοὺς πύργους ἀναθέμενοι ἐπʼ αὐτοὺς ἀντεπεξῄεσαν, καταφρονοῦντες μὲν καὶ τότε, ὀργιζόμενοι δὲ ὅμως καὶ συντρῖψαι σπεύδοντες αὐτῷ στρατοπέδῳ τὸν ἀγένειον ἐκεῖνον στρατηλάτην.

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ταῦτα οἱ Ἰνδοὶ καὶ ὁ βασιλεῦς αὐτῶν ἀκούοντες ἐγέλων, ὡς τὸ εἰκός, καὶ οὐδʼ ἀντεπεξάγειν ἢ παρατάττεσθαι ἠξίουν, ἀλλʼ εἴπερ ἄρα, τὰς γυναῖκας ἐπαφήσειν αὐτοῖς, εἰ πλησίον γένοιντο, σφίσι δὲ καὶ νικᾶν αἰσχρὸν ἐδόκει καὶ φονεύειν γύναια μεμηνότα καὶ θηλυμίτρην ἄρχοντα καὶ μεθύον σμικρὸν γερόντιον καὶ ἡμίτραγον στρατιώτην ἄλλονἡμίτραγον στρατιώτην ἄλλον Harmon : ἡμιστρατιώτην ἄλλον ΜSS. : ἡμίτραγον ἄλλον Hartmann : ἥμισυν τραγοειδῆ ἄνθρωπον Schwartz. καὶ γυμνήτας ὀρχηστάς, πάνταςπάντας MSS.: πάντα Schwartz. γελοίους. ἐπεὶ δὲ ἤγγελτο πυρπολῶν ὁ θεὸς ἤδη τὴν χώραν καὶ πόλεις αὐτάνδρους καταφλέγων καὶ ἀνάπτων τὰς ὕλας καὶ ἐν βραχεῖ πᾶσαν τὴν Ἰνδικὴν φλογὸς ἐμπεπληκώς — ὅπλον γάρ τι Διονυσιακὸν τὸ πῦρ, πατρῷον αὐτῷ κἀκ τοῦ κεραυνοῦ — ἐνταῦθα ἤδη σπουδῇ ἀνελάμβανον τὰ ὅπλα καὶ τοὺς ἐλέφαντας ἐπισάξαντες καὶ ἐγχαλινώσαντες καὶ τοὺς πύργους ἀναθέμενοι ἐπʼ αὐτοὺς ἀντεπεξῄεσαν, καταφρονοῦντες μὲν καὶ τότε, ὀργιζόμενοι δὲ ὅμως καὶ συντρῖψαι σπεύδοντες αὐτῷ στρατοπέδῳ τὸν ἀγένειον ἐκεῖνον στρατηλάτην.

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ἐπεὶ δὲ πλησίον ἐγένοντο καὶ εἶδον ἀλλήλους, οἱ μὲν Ἰνδοὶ προτάξαντες τοὺς ἐλέφαντας ἐπῆγον τὴν φάλαγγα, ὁ Διόνυσος δὲ τὸ μέσον μὲν αὐτὸς εἶχε, τοῦ κέρως δὲ αὐτῷ τοῦ δεξιοῦ μὲν ὁ Σιληνός, τοῦ εὐωνύμου δὲ ὁ Πὰν ἡγοῦντο· λοχαγοὶ δὲ καὶ ταξίαρχοι οἱ Σάτυροι ἐγκαθειστήκεσαν καὶ τὸ μὲν σύνθημα ἦν ἅπασι τὸ εὐοῖ. εὐθὺς δὲ τὰ τύμπανα ἐπαταγεῖτο καὶ τὰ κύμβαλα τὸ πολεμικὸν ἐσήμαινε καὶ τῶν Σατύρων τις λαβὼν τὸ κέρας ἐπηύλει τὸ ὄρθιον καὶ ὁ τοῦ Σιληνοῦ ὄνος ἐνυάλιόν τι ὠγκήσατο καὶ αἱ Μαινάδες σὺν ὀλολυγῇ ἐνεπήδησαν αὐτοῖς δράκοντας ὑπεζωσμέναι κἀκ τῶν θύρσων ἄκρων ἀπογυμνοῦσαι τὸν σίδηρον. οἱ Ἰνδοὶ δὲ καὶ οἱ ἐλέφαντες αὐτῶν αὐτίκα ἐγκλίναντες σὺν οὐδενὶ κόσμῳ ἔφευγον οὐδʼ ἐντὸς βέλους γενέσθαι ὑπομείναντες, καὶ τέλος κατὰ κράτος ἑαλώκεσαν καὶ αἰχμάλωτοι ἀπήγοντο ὑπὸ τῶν τέως καταγελωμένων, ἔργῳ μαθόντες ὡς οὐκ ἐχρῆν ἀπὸ τῆς πρώτης ἀκοῆς καταφρονεῖν ξένων στρατοπέδων.

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ἐπεὶ δὲ πλησίον ἐγένοντο καὶ εἶδον ἀλλήλους, οἱ μὲν Ἰνδοὶ προτάξαντες τοὺς ἐλέφαντας ἐπῆγον τὴν φάλαγγα, ὁ Διόνυσος δὲ τὸ μέσον μὲν αὐτὸς εἶχε, τοῦ κέρως δὲ αὐτῷ τοῦ δεξιοῦ μὲν ὁ Σιληνός, τοῦ εὐωνύμου δὲ ὁ Πὰν ἡγοῦντο· λοχαγοὶ δὲ καὶ ταξίαρχοι οἱ Σάτυροι ἐγκαθειστήκεσαν· καὶ τὸ μὲν σύνθημα ἦν ἅπασι τὸ εὐοῖ. εὐθὺς δὲ τὰ τύμπανα ἐπαταγεῖτο καὶ τὰ κύμβαλα τὸ πολεμικὸν ἐσήμαινε καὶ τῶν Σατύρων τις λαβὼν τὸ κέρας ἐπηύλει τὸ ὄρθιον καὶ ὁ τοῦ Σιληνοῦ ὄνος ἐνυάλιόν τι ὠγκήσατο καὶ αἱ Μαινάδες σὺν ὀλολυγῇ ἐνεπήδησαν αὐτοῖς δράκοντας ὑπεζωσμέναι κἀκ τῶν θύρσων ἄκρων ἀπογυμνοῦσαι τὸν σίδηρον. οἱ Ἰνδοὶ δὲ καὶ οἱ ἐλέφαντες αὐτῶν αὐτίκα ἐγκλίναντες σὺν οὐδενὶ κόσμῳ ἔφευγον οὐδʼ ἐντὸς βέλους γενέσθαι ὑπομείναντες, καὶ τέλος κατὰ κράτος ἑαλώκεσαν καὶ αἰχμάλωτοι ἀπήγοντο ὑπὸ τῶν τέως καταγελωμένων, ἔργῳ μαθόντες ὡς οὐκ ἐχρῆν ἀπὸ τῆς πρώτης ἀκοῆς καταφρονεῖν ξένων στρατοπέδων.

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ἀλλά τί πρὸς τὸν Διόνυσον ὁ Διόνυσος οὗτος; εἴποι τις ἄν. ὅτι μοι δοκοῦσι — καὶ πρὸς Χαρίτων μή με κορυβαντιᾶν ἢ τελέως μεθύειν ὑπολάβητε, εἰ τἀμὰ εἰκάζω τοῖς θεοῖς — ὅμοιόν τι πάσχειν οἱ πολλοὶ πρὸς τοὺς καινοὺς τῶν λόγων τοῖς Ἰνδοῖς ἐκείνοις, οἷον καὶ πρὸς τοὺς ἐμούς· οἰόμενοι γὰρ σατυρικὰ καὶ γελοῖά τινα καὶ κομιδῇ κωμικὰ παρʼ ἡμῶν ἀκούσεσθαι — τοιαῦτα γὰρ πεπιστεύκασιν, οὐκ οἶδʼ ὅ τι δόξαν αὐτοῖς ὑπὲρ ἐμοῦ οἱ μὲν οὐδὲ τὴν ἀρχὴν ἀφικνοῦνται, ὡς οὐδὲν δέον παρέχειν τὰ ὦτα κώμοις γυναικείοις καὶ σκιρτήμασι σατυρικοῖς καταβάντας ἀπὸ τῶν ἐλεφάντων, οἱ δὲ ὡς ἐπὶ τοιοῦτό τι ἥκοντες ἀντὶ τοῦ κιττοῦ σίδηρον εὑρόντες οὐδʼ οὕτως ἐπαινεῖν τολμῶσι τῷ παραδόξῳ τοῦ πράγματος τεθορυβημένοι. ἀλλὰ θαρρῶν ἐπαγγέλλομαι αὐτοῖς, ὅτι ἢν καὶ νῦν ὡς πρότερόν ποτε τὴν τελετὴν ἐθελήσωσιν ἐπιδεῖν πολλάκις καὶ ἀναμνησθῶσιν οἱ παλαιοὶ συμπόται κώμων κοινῶν τῶν τότε καιρῶν καὶ μὴ καταφρονήσωσιν τῶν Σατύρων καὶ Σιληνῶν, πίωσι δὲ ἐς κόρον τοῦ κρατῆρος τούτου, ἔτι βακχεύσειν καὶ αὐτοὺς καὶ πολλάκις μεθʼ ἡμῶν ἐρεῖν τὸ εὐοῖ.

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Ἀλλὰ τί πρὸς τὸν Διόνυσον ὁ Διόνυσος οὗτος; εἴποι τις ἄν. ὅτι μοι δοκοῦσι — καὶ πρὸς Χαρίτων μή με κορυβαντιᾶν ἢ τελέως μεθύειν ὑπολάβητε, εἰ τἀμὰ εἰκάζω τοῖς θεοῖς — ὅμοιόν τι πάσχειν οἱ πολλοὶ πρὸς τοὺς καινοὺς τῶν λόγων τοῖς Ἰνδοῖς ἐκείνοις, οἷον καὶ πρὸς τοὺς ἐμούς· οἰόμενοι γὰρ σατυρικὰ καὶ γελοῖά τινα καὶ κομιδῇ κωμικὰ παρʼ ἡμῶν ἀκούσεσθαι — τοιαῦτα γὰργὰρ (in two late MSS. only) Harmon, making τοιαῦτα . . . ἐμοῦ parenthetical. πεπιστεύκασιν, οὐκ οἶδʼ ὅ τι δόξαν αὐτοῖς ὑπὲρ ἐμοῦ—οἱ μὲν οὐδὲ τὴν ἀρχὴν ἀφικνοῦνται, ὡς οὐδὲν δέον παρέχειν τὰ ὦτα κώμοις γυναικείοις καὶ σκιρτήμασι σατυρικοῖς καταβάντας ἀπὸ τῶν ἐλεφάντων, οἱ δὲ ὡς ἐπὶ τοιοῦτό τι ἥκοντες ἀντὶ τοῦ κιττοῦ σίδηρον εὑρόντες οὐδʼ οὕτως ἐπαινεῖν τολμῶσι τῷ παραδόξῳ τοῦ πράγματος τεθορυβημένοι. ἀλλὰ θαρρῶν ἐπαγγέλλομαι αὐτοῖς, ὅτι ἢν καὶ νῦν ὡς πρότερόν ποτε τὴν τελετὴν ἐθελήσωσιν ἐπιδεῖν πολλάκις καὶ ἀναμνησθῶσιν οἱ παλαιοὶ συμπόται κώμων κοινῶν τῶν τότε καιρῶν καὶ μὴ καταφρονήσωσιν τῶν Σατύρων καὶ Σιληνῶν, πίωσι δὲ ἐς κόρον τοῦ κρατῆρος τούτου, ἔτι βακχεύσεινἔτι βακχεύσειν Schwartz : ἐμβακχεύσειν (or ἐκβ.) MSS. καὶ αὐτοὺς καὶ πολλάκις μεθʼ ἡμῶν ἐρεῖν τὸ εὐοῖ.

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οὗτοι μὲν οὖν — ἐλεύθερον γὰρ ἀκοὴ — ποιούντων ὅ τι καὶ φίλον.

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ἐγὼ δέ, ἐπειδήπερ ἔτι ἐν Ἰνδοῖς ἐσμέν, ἐθέλω καὶ ἄλλο ὑμῖν διηγήσασθαί τι τῶν ἐκεῖθεν, οὐκ ἀπροσδιόνυσον οὐδʼ αὐτό, οὐδʼ ὧν ποιοῦμεν ἀλλότριον. ἐν Ἰνδοῖς τοῖς Μαχλαίοις, οἳ τὰ λαιὰ τοῦ Ἰνδοῦ ποταμοῦ, εἰ κατὰ ῥοῦν αὐτοῦ βλέποις, ἐπινεμόμενοι μέχρι πρὸς τὸν Ὠκεανὸν καθήκουσι, παρὰ τούτοις ἄλσος ἐστὶν ἐν περιφράκτῳ, οὐ πάνυ μεγάλῳ χωρίῳ, συνηρεφεῖ δέ· κιττὸς γὰρ πολὺς καὶ ἄμπελοι σύσκιον αὐτὸ ἀκριβῶς ποιοῦσιν. ἐνταῦθα πηγαί εἰσι τρεῖς καλλίστου καὶ διειδεστάτου ὕδατος, ἡ μὲν Σατύρων, ἡ δὲ Πανός, ἡ δὲ Σιληνοῦ. καὶ εἰσέρχονται εἰς αὐτὸ οἱ Ἰνδοὶ ἅπαξ τοῦ ἔτους ἑορτάζοντες τῷ θεῷ, καὶ πίνουσι τῶν πηγῶν, οὐχ ἁπασῶν ἅπαντες, ἀλλὰ καθʼ ἡλικίαν, τὰ μὲν μειράκια τῆς τῶν Σατύρων, οἱ ἄνδρες δὲ τῆς Πανικῆς, τῆς δὲ τοῦ Σιληνοῦ οἱ κατʼ ἐμέ.

+

οὗτοι μὲν οὖν — ἐλεύθερον γὰρ ἀκοή — ποιούντων ὅ τι καὶ φίλον.

+

ἐγὼ δέ, ἐπειδήπερ ἔτι ἐν Ἰνδοῖς ἐσμέν, ἐθέλω καὶ ἄλλο ὑμῖν διηγήσασθαί τι τῶν ἐκεῖθεν, οὐκ ἀπροσδιόνυσον οὐδʼ αὐτό, οὐδʼ ὧν ποιοῦμεν ἀλλότριον. ἐν Ἰνδοῖς τοῖς Μαχλαίοις, οἳ τὰ λαιὰ τοῦ Ἰνδοῦ ποταμοῦ, εἰ κατὰ ῥοῦν αὐτοῦ βλέποις, ἐπινεμόμενοι μέχρι πρὸς τὸν Ὠκεανὸν καθήκουσι, παρὰ τούτοις ἄλσος ἐστὶν ἐν περιφράκτῳ, οὐ πάνυ μεγάλῳ χωρίῳ, συνηρεφεῖ δέ· κιττὸς γὰρ πολὺς καὶ ἄμπελοι σύσκιον αὐτὸ ἀκριβῶς ποιοῦσιν. ἐνταῦθα πηγαί εἰσι τρεῖς καλλίστου καὶ διειδεστάτου ὕδατος, ἡ μὲν Σατύρων,Σατύρων Ε. Capps : Σατύρου MSS. ἡ δὲ Πανός, ἡ δὲ Σιληνοῦ. καὶ εἰσέρχονται εἰς αὐτὸ οἱ Ἰνδοὶ ἅπαξ τοῦ ἔτους ἑορτάζοντες τῷ θεῷ, καὶ πίνουσι τῶν πηγῶν, οὐχ ἁπασῶν ἅπαντες, ἀλλὰ καθʼ ἡλικίαν, τὰ μὲν μειράκια τῆς τῶν Σατύρων, οἱ ἄνδρες δὲ τῆς Πανικῆς, τῆς δὲ τοῦ Σιληνοῦ οἱ κατʼ ἐμέ.

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ἃ μὲν οὖν πάσχουσιν οἱ παῖδες ἐπειδὰν πίωσιν, ἢ οἷα οἱ ἄνδρες τολμῶσι κατεχόμενοι τῷ Πανί, μακρὸν ἂν εἴη λέγειν· ἃ δʼ οἱ γέροντες ποιοῦσιν, ὅταν μεθυσθῶσιν τοῦ ὕδατος, οὐκ ἀλλότριον εἰπεῖν ἐπειδὰν πίῃ ὁ γέρων καὶ κατάσχῃ αὐτὸν ὁ Σιληνός, αὐτίκα ἐπὶ πολὺ ἄφωνός ἐστι καὶ καρηβαροῦντι καὶ βεβαπτισμένῳ ἔοικεν, εἶτα ἄφνω φωνή τε λαμπρὰ καὶ φθέγμα τορὸν καὶ πνεῦμα λιγυρὸν ἐγγίγνεται αὐτῷ καὶ λαλίστατος ἐξ ἀφωνοτάτου ἐστίν, οὐδʼ ἂν ʼἐπιστομίσας παύσειας αὐτὸν μὴ οὐχὶ συνεχῆ λαλεῖν καὶ ῥήσεις μακρὰς συνείρειν. συνετὰ μέντοι πάντα καὶ κόσμια καὶ κατὰ τὸν Ὁμήρου ἐκεῖνον ῥήτορα· νιφάδεσσι γὰρ ἐοικότα χειμερίῃσι διεξέρχονται, οὐδʼ ἀποχρήσει σοι κύκνοις κατὰ τὴν ἡλικίαν εἰκάσαι αὐτούς, ἀλλὰ τεττιγῶδές τι πυκνὸν καὶ ἐπίτροχον συνάπτουσιν ἄχρι βαθείας ἑσπέρας. τοὐντεῦθεν δὲ ἤδη ἀφεθείσης αὐτοῖς τῆς μέθης σιωπῶσι καὶ πρὸς τὸ ἀρχαῖον ἀνατρέχουσι τὸ μέντοι παραδοξότατον οὐδέπω εἶπον ἢν γὰρ ἀτελῆ ὁ γέρων μεταξὺ καταλίπῃ ὃν διεξῄει τὸν λόγον, δύντος ἡλίου κωλυθεὶς ἐπὶ πέρας αὐτὸν ἐπεξελθεῖν, ἐς νέωτα πιὼν αὖθις ἐκεῖνα συνάπτει ἃ πέρυσι λέγοντα ἡ μέθη αὐτὸν κατέλιπεν.

+

ἃ μὲν οὖν πάσχουσιν οἱ παῖδες ἐπειδὰν πίωσιν, ἢ οἷα οἱ ἄνδρες τολμῶσι κατεχόμενοι τῷ Πανί, μακρὸν ἂν εἴη λέγειν· ἃ δʼ οἱ γέροντες ποιοῦσιν, ὅταν μεθυσθῶσιν τοῦ ὕδατος, οὐκ ἀλλότριον εἰπεῖν· ἐπειδὰν πίῃ ὁ γέρων καὶ κατάσχῃ αὐτὸν ὁ Σιληνός, αὐτίκα ἐπὶ πολὺ ἄφωνός ἐστι καὶ καρηβαροῦντι καὶ βεβαπτισμένῳ ἔοικεν, εἶτα ἄφνω φωνή τε λαμπρὰ καὶ φθέγμα τορὸν καὶ πνεῦμα λιγυρὸν ἐγγίγνεται αὐτῷ καὶ λαλίστατος ἐξ ἀφωνοτάτου ἐστίν, οὐδʼ ἂν ἐπιστομίσας παύσειας αὐτὸν μὴ οὐχὶ συνεχῆ λαλεῖν καὶ ῥήσεις μακρὰς συνείρειν. συνετὰ μέντοι πάντα καὶ κόσμια καὶ κατὰ τὸν Ὁμήρου ἐκεῖνον ῥήτορα· νιφάδεσσι γὰρ ἐοικότα χειμερίῃσι διεξέρχονται, οὐδʼ ἀποχρήσει σοι κύκνοις κατὰ τὴν ἡλικίαν εἰκάσαι αὐτούς, ἀλλὰ τεττιγῶδές τι πυκνὸν καὶ ἐπίτροχον συνάπτουσιν ἄχρι βαθείας ἑσπέρας. τοὐντεῦθεν δὲ ἤδη ἀφεθείσης αὐτοῖς τῆς μέθης σιωπῶσι καὶ πρὸς τὸ ἀρχαῖον ἀνατρέχουσι. τὸ μέντοι παραδοξότατον οὐδέπω εἶπον· ἢν γὰρ ἀτελῆ ὁ γέρων μεταξὺ καταλίπῃ ὃν διεξῄει τὸν λόγον, δύντος ἡλίου κωλυθεὶς ἐπὶ πέρας αὐτὸν ἐπεξελθεῖν, ἐς νέωτα πιὼν αὖθις ἐκεῖνα συνάπτει ἃ πέρυσι λέγοντα ἡ μέθη αὐτὸν κατέλιπεν.

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ταῦτά μοι κατὰ τὸν Μῶμον εἰς ἐμαυτὸν ἀπεσκώφθω, καὶ μὰ τὸν Δίʼ οὐκ ἂν ἔτι ἐπαγάγοιμι τὸ ἐπιμύθιον ὁρᾶτε γὰρ ἤδη καθʼ ὅ τι τῷ μύθῳ ἔοικα. ὥστε ἢν μέν τι παραπαίωμεν, ἡ μέθη αἰτία· εἰ δὲ πινυτὰ δόξειε τὰ λεγόμενα, ὁ Σιληνὸς ἄρα ἦν ἵλεως.

+

ταῦτά μοι κατὰ τὸν Μῶμον εἰς ἐμαυτὸν ἀπεσκώφθω, καὶ μὰ τὸν Δίʼ οὐκ ἂν ἔτι ἐπαγάγοιμι τὸ ἐπιμύθιον· ὁρᾶτε γὰρ ἤδη καθʼ ὅ τι τῷ μύθῳ ἔοικα. ὥστε ἢν μέν τι παραπαίωμεν, ἡ μέθη αἰτία· εἰ δὲ πινυτὰ δόξειε τὰ λεγόμενα, ὁ Σιληνὸς ἄρα ἦν ἵλεως.

 diff --git a/data/tlg0062/tlg004/__cts__.xml b/data/tlg0062/tlg004/__cts__.xml index 94335e907..95eee6840 100644 --- a/data/tlg0062/tlg004/__cts__.xml +++ b/data/tlg0062/tlg004/__cts__.xml @@ -1,11 +1,17 @@ - + Hercules - + Προλαλιά. Ἡρακλῆς Lucian, Vol. 1. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1913. - - \ No newline at end of file + + + Heracles: an Introduction + Lucian, Vol. 1. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1913. + + + + diff --git a/data/tlg0062/tlg004/tlg0062.tlg004.perseus-eng1.xml b/data/tlg0062/tlg004/tlg0062.tlg004.perseus-eng1.xml new file mode 100644 index 000000000..10449125d --- /dev/null +++ b/data/tlg0062/tlg004/tlg0062.tlg004.perseus-eng1.xml @@ -0,0 +1,266 @@ + + + + + + +Heracles: an Introduction +Lucian of Samosata +Austin Morris Harmon, 1878-1950 +National Endowment for the Humanities +Gregory Crane + +Gregory Crane +OCRd, tagged and added initial corrections to the text + + + +Perseus Digital Library +tlg0062.tlg001.1st1K-eng1.xml + +Available under a Creative Commons Attribution-ShareAlike 4.0 International License + +2023 +Trustees of Tufts University +United States + + + + + +Lucian + + +Austin Morris Harmon + + +Lucian of Samosata + +Trustees of Tufts University +Cambridge, MA +1913 + +1 + +The Hathi Trust + + + + + +

Text encoded in accordance with the latest EpiDoc standards

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This pointer pattern extracts section.

+ + + + + +Greek +Latin + + + + + + + + +
+Heracles: an Introduction +

+The Celts call Heracles Ogmios in their native tongue, and they portray the god in a very peculiar way. To their notion, he is extremely old, baldheaded, except for a few lingering hairs which are quite gray, his skin is wrinkled, and he is burned as black as can be, like an old sea-dog. You would think him a Charon. or a sub-Tartarean IapetusChief of the Titans, who warred on Zeus and after their defeat were buried for ever in the bowels of the earth, below +Tartarus.— +anything but Heracles! Yet, in spite of his looks, +he has the equipment of Heracles: he is dressed in +the lion’s skin, has the club in his right hand, carries +- the quiver at his side, displays the bent bow in his +left, and is Heracles from head to heel as far as +that goes. + +

+ +

+ +I thought, therefore, that the Celts had +committed this offence against the good-looks of +Heracles to spite the Greek gods, and that they were +punishing him by means of the picture for having +once visited their country on a cattle-lifting foray, +at the time when he raided most of the western +nations in his quest-of the herds of Geryon. + +

+ +

+ +But +I have not yet mentioned the most surprising thing + + + + + +in the picture. That old Heracles of theirs drags +after him a great crowd of men who are all tethered +by the ears! His leashes are delicate chains +fashioned of gold and amber, resembling the +prettiest of necklaces. Yet, though led by bonds so +weak, the men do.not think of escaping, as they +easily could, and they do not pull back at all or brace +their feet and lean in the opposite direction to that +in which he is leading them. In fact, they follow +cheerfully and joyously, applauding their leader and +’ all pressing him close and keeping the leashes slack +in their desire to overtake him; apparently they +would be offended if they were let loose! But let +me tell you without delay what seemed to me the +strangest thing of all. Since the painter had no +place to which he could attach the ends of the +chains, as the god’s right hand already held the +club and his left the bow, he pierced the tip of his +tongue and represented him drawing the men by +that means! Moreover, he has his face turned +toward his captives, and is smiling. + +

+ +

+ +I had stood for a long time, looking, wondering, +puzzling and fuming, when a Celt at my elbow, not +unversed in Greek lore, as he showed by his excellent +use of our language, and who had, apparently, +studied local traditions, said: “I will read you the +riddle of the picture, stranger, as you seem to be +very much disturbed about it. We Celts do not agree +with you Greeks in thinking that Hermes is +Eloquence: we identify Heracles with it, because heis far more powerful than Hermes. And don’t be +surprised: that he is represented as an old man, for +eloquence and eloquence alone is wont to show its + + + + +full vigour in old age, if your poets are right in +saying +A young man hath a wandering wit + +Hom. Il. 3.108. +and Old age has wiser words to say than youth.Eur. Phoen. 530 + + +That is why your Nestor’s tongue distils honey,Iliad 1, 249. and +why the Trojan counsellors have a voice like flowersIliad 3, 152. +(the flowers mentioned are lilies, if my memory +serves). + + +

+ +

+ +This being so, if old Heracles here drags +men after him who are tethered by the ears to +his tongue, don’t be surprised at that, either: you +know the kinship between ears and tongue. Nor is +it a slight upon him that his tongue is pierced. +Indeed,” said he, “I call to mind a line or two of +comedy which I learned in your country: +the talkative +Have, one and all, their tongues pierced at the tip.Source unknown (Kock, Com. Att. Fragm., adesp. 398). + +

+ +

+ +In general, we consider that the real Heracles +was a wise man who achieved everything by +eloquence and applied persuasion as his principal +force. His arrows represent words, I suppose, keen, +sure and swift, which make their wounds in souls. +In fact, you yourselves admit that words are +winged.” Homer, passim. + +

+ +

+Thus far the Celt. And when I was debating +with myself on the question of appearing here, considering whether it was proper for a man of my age, +who had long ago given up lecturing in public, once +more to subject himself to the verdict of so large a +jury, it chanced in the nick of time that I +remembered the picture. Until then I had been + + + + + + + + + +afraid that some of you might think I was doing an +altogether boyish thing and at my age shewing the +rashness of youth ; and that then some young fellow +full of Homer might rebuke me by saying “Your +strength is gone” and “Bitter old age has you in his +clutch” and “Your squire is feeble and your steeds +are slow,”Iliad 8, 108 f. (spoken to Nestor). aiming the last quip at my feet. But +when I remember that old Heracles, I am moved to +undertake anything, and am not ashamed to be so +bold, since I am no older than the picture. + +

+ +

+ +Goodbye, +then, to strength, speed, beauty and all manner of +physical excellence! Let your god of love, O Tean +poet, +Anacreon (frg. 23 Bergk): the poem is lost. +glance at my grizzled chin and flit by me if he +will on his gold-gleaming pinions: Hippoclides will +not mind! +Hippoclides of Athens, one of many suitors for the hand +of the daughter of Clisthenes, tyrant of Sicyon, was preferred +above them all. But at the feast which was to have announced his engagement he danced so well and so unwisely that Clisthenes was disgusted and said ‘Son of +Tisander, you have danced yourself out of the match!” +“Hippoclides does not mind !” was the answer he received. +“Hence the proverb,” as Herodotus says (6, 126-131). +Now should certainly be the time for +eloquence to flourish and flower and reach its fulness, +to drag as many as it can by the ears and to let fly +many arrows. At least there is no fear that its +quiver will unexpectedly run short! + +You see what encouragement I apply to my age +and my infirmities. This it is which gave me the +heart to drag my pinnace, long ago laid up, to +the water, provision her as best I could and set sail +on the high seas once more. Be it your part, + + + + + + + +ye gods, to blow me fair, for now if ever do I need a +breeze +that fills the sail, a good companion.Odyss. 11,7; 12, 149. + If +anyone thinks me worthy, I would have him apply +to me the words of Homer: +How stout a thigh the old man’s rags reveal ! + +Odyss. 18, 74 + + + + + +

+ diff --git a/data/tlg0062/tlg004/tlg0062.tlg004.perseus-grc2.xml b/data/tlg0062/tlg004/tlg0062.tlg004.perseus-grc2.xml index db4454fb4..576fac17d 100644 --- a/data/tlg0062/tlg004/tlg0062.tlg004.perseus-grc2.xml +++ b/data/tlg0062/tlg004/tlg0062.tlg004.perseus-grc2.xml @@ -1,22 +1,24 @@ - + Προλαλιά. Ἡρακλῆς Lucian -A. M. Harmon +Austin Morris Harmon, 1878-1950 Perseus Project, Tufts University Gregory Crane Prepared under the supervision of Bridget Almas Lisa Cerrato +Gregory Crane Rashmi Singhal The National Endowment for the Humanities +Harvard Library Arcadia Fund Google Digital Humanities Awards Program @@ -30,14 +32,14 @@ Available under a Creative Commons Attribution-ShareAlike 4.0 International License - + Lucian Lucian - A. M. Harmon + Austin Morris Harmon, 1878-1950 London William Heinemann Ltd. @@ -52,7 +54,7 @@ - + @@ -75,35 +77,35 @@ - +
Προλαλία. Ἡρακλῆς
-

τὸν Ἡρακλέα οἱ Κελτοὶ Ὄγμιον ὀνομάζουσι φωνῇ τῇ ἐπιχωρίῳ, τὸ δὲ εἶδος τοῦ θεοῦ πάνυ ἀλλόκοτον γράφουσι, γέρων ἐστὶν αὐτοῖς ἐς τὸ ἔσχατον, ἀναφαλαντίας, πολιὸς ἀκριβῶς ὅσαι λοιπαὶ τῶν τριχῶν, ῥυσὸς τὸ δέρμα καὶ διακεκαυμένος ἐς τὸ μελάντατον οἷοὶ εἰσιν οἱ θαλαττουργοὶ γέροντες· μᾶλλον δὲ Χάρωνα ἢ Ἰαπετὸν τινα τῶν ὑποταρταρίων καὶ πάντα μᾶλλον ἢ Ἡρακλέα εἶναι ἂν εἰκάσειας. ἀλλὰ καὶ τοιοῦτος ὢν ἔχει ὅμως τὴν σκευὴν τὴν Ἡρακλέους· καὶ γὰρ τὴν διφθέραν ἐνῆπται τὴν τοῦ λέοντος καὶ τὸ ῥόπαλον ἔχει ἐν τῇ δεξιᾷ καὶ τὸν γωρυτὸν παρήρτηται, καὶ τὸ τόξον ἐντεταμένον ἡ ἀριστερὰ προδείκνυσιν, καὶ ὅλος Ἡρακλῆς ἐστι ταῦτά γε.

+

τὸν Ἡρακλέα οἱ Κελτοὶ Ὄγμιον ὀνομάζουσι φωνῇ τῇ ἐπιχωρίῳ, τὸ δὲ εἶδος τοῦ θεοῦ πάνυ ἀλλόκοτον γράφουσι. γέρων ἐστὶν αὐτοῖς ἐς τὸ ἔσχατον, ἀναφαλαντίας, πολιὸς ἀκριβῶς ὅσαι λοιπαὶ τῶν τριχῶν, ῥυσὸς τὸ δέρμα καὶ διακεκαυμένος ἐς τὸ μελάντατον οἷοί εἰσιν οἱ θαλαττουργοὶ γέροντες· μᾶλλον δὲ Χάρωνα ἢ Ἰαπετόν τινα τῶν ὑποταρταρίων καὶ πάντα μᾶλλον ἢ Ἡρακλέα εἶναι ἂν εἰκάσειας. ἀλλὰ καὶ τοιοῦτος ὢν ἔχει ὅμως τὴν σκευὴν τὴν Ἡρακλέους· καὶ γὰρ τὴν διφθέραν ἐνῆπται τὴν τοῦ λέοντος καὶ τὸ ῥόπαλον ἔχει ἐν τῇ δεξιᾷ καὶ τὸν γωρυτὸν παρήρτηται, καὶ τὸ τόξον ἐντεταμένον ἡ ἀριστερὰ προδείκνυσιν, καὶ ὅλος Ἡρακλῆς ἐστι ταῦτά γε.

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ᾤμην οὖν ἐφʼ ὕβρει τῶν Ἑλληνίων θεῶν τοιαῦτα παρανομεῖν τοὺς Κελτοὺς ἐς τὴν μορφὴν τὴν Ἡρακλέους ἀμυνομένους αὐτὸν τῇ γραφῇ, ὅτι τὴν χώραν ποτὲ αὐτῶν ἐπῆλθεν λείαν ἐλαύνων, ὁπότε τὰς Γηρυόνου ἀγέλας ζητῶν κατέδραμε τὰ πολλὰ τῶν ἑσπερίων γενῶν.

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ᾤμην οὖν ἐφʼ ὕβρει τῶν ἙλληνίωνἙλληνίων MSS., Herwerden : Ἑλλήνων Schwartz: Ἑλληνικῶν vulg. θεῶν τοιαῦτα παρανομεῖν τοὺς Κελτοὺς ἐς τὴν μορφὴν τὴν Ἡρακλέους ἀμυνομένους αὐτὸν τῇ γραφῇ, ὅτι τὴν χώραν ποτὲ αὐτῶν ἐπῆλθεν λείαν ἐλαύνων, ὁπότε τὰς Γηρυόνου ἀγέλας ζητῶν κατέδραμε τὰ πολλὰ τῶν ἑσπερίων γενῶν.

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καίτοι τὸ παραδοξότατον οὐδέπω ἔφην τῆς εἰκόνος· ὁ γὰρ δὴ γέρων Ἡρακλῆς ἐκεῖνος ἀνθρώπων πάμπολύ τι πλῆθος ἕλκει ἐκ τῶν ὤτων ἅπαντας δεδεμένους. δεσμὰ δὲ εἰσιν οἱ σειραὶ λεπταὶ χρυσοῦ καὶ ἠλέκτρου εἰργασμέναι ὅρμοις ἐοικυῖαι τοῖς καλλίστοις. καὶ ὅμως ὑφʼ οὕτως ἀσθενῶν ἀγόμενοι οὔτε δρασμὸν βουλεύουσι, δυνάμενοι ἂν εὐμαρῶς, οὔτε ὅλως ἀντιτείνουσιν ἢ τοῖς ποσὶν ἀντερείδουσι πρὸς τὸ ἐναντίον τῆς ἀγωγῆς ἐξυπτιάζοντες, ἀλλὰ φαιδροὶ ἕπονται καὶ γεγηθότες καὶ τὸν ἄγοντα ἐπαινοῦντες, ἐπειγόμενοι ἅπαντες καὶ τῷ φθάνειν ἐθέλειν τὸν δεσμὸν ἐπιχαλῶντες, ἐοικότες ἀχθεσθησομένοις εἰ λυθήσονται. ὃ δὲ πάντων ἀτοπώτατον εἶναί μοι ἔδοξεν, οὐκ ὀκνήσω καὶ τοῦτο εἰπεῖν οὐ γὰρ ἔχων ὁ ζωγράφος ὅθεν ἐξάψειε ταῖς σειραῖς τὰς ἀρχάς, ἅτε τῆς δεξιᾶς μὲν ἤδη τὸ ῥόπαλον, τῆς λαιᾶς δὲ τὸ τόξον ἐχούσης, τρυπήσας τοῦ θεοῦ τὴν γλῶτταν ἄκραν ἐξ ἐκείνης ἑλκομένους αὐτοὺς ἐποίησεν, καὶ ἐπέστραπταί γε εἰς τοὺς ἀγομένους μειδιῶν.

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καίτοι τὸ παραδοξότατον οὐδέπω ἔφην τῆς εἰκόνος· ὁ γὰρ δὴ γέρων Ἡρακλῆς ἐκεῖνος ἀνθρώπων πάμπολύ τι πλῆθος ἕλκει ἐκ τῶν ὤτων ἅπαντας δεδεμένους. δεσμὰ δέ εἰσιν οἱ σειραὶ λεπταὶ χρυσοῦ καὶ ἠλέκτρου εἰργασμέναι ὅρμοις ἐοικυῖαι τοῖς καλλίστοις. καὶ ὅμως ὑφʼ οὕτως ἀσθενῶν ἀγόμενοι οὔτε δρασμὸν βουλεύουσι, δυνάμενοι ἂν εὐμαρῶς, οὔτε ὅλως ἀντιτείνουσιν ἢ τοῖς ποσὶν ἀντερείδουσι πρὸς τὸ ἐναντίον τῆς ἀγωγῆς ἐξυπτιάζοντες, ἀλλὰ φαιδροὶ ἕπονται καὶ γεγηθότες καὶ τὸν ἄγοντα ἐπαινοῦντες, ἐπειγόμενοι ἅπαντες καὶ τῷ φθάνειν ἐθέλειν τὸν δεσμὸν ἐπιχαλῶντες, ἐοικότες ἀχθεσθησομένοις εἰ λυθήσονται. ὃ δὲ πάντων ἀτοπώτατον εἶναί μοι ἔδοξεν, οὐκ ὀκνήσω καὶ τοῦτο εἰπεῖν· οὐ γὰρ ἔχων ὁ ζωγράφος ὅθεν ἐξάψειε ταῖς σειραῖς τὰς ἀρχάς, τὰς ἀρχάς Schwartz: τὰς τῶν δεσμῶν ἀρχάς MSS. ἅτε τῆς δεξιᾶς μὲν ἤδη τὸ ῥόπαλον, τῆς λαιᾶς δὲ τὸ τόξον ἐχούσης, τρυπήσας τοῦ θεοῦ τὴν γλῶτταν ἄκραν ἐξ ἐκείνης ἑλκομένους αὐτοὺς ἐποίησεν, καὶ ἐπέστραπταί γε εἰς τοὺς ἀγομένους μειδιῶν.

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ταῦτʼ ἐγὼ μὲν ἐπὶ πολὺ εἱστήκειν ὁρῶν καὶ θαυμάζων καὶ ἀπορῶν καὶ ἀγανακτῶν Κελτὸς δὲ τις παρεστὼς οὐκ ἀπαίδευτος τὰ ἡμέτερα, ὡς ἔδειξεν ἀκριβῶς Ἑλλάδα φωνὴν ἀφιείς, φιλόσοφος, οἶμαι, τὰ ἐπιχώρια, Ἐγὼ σοι, ἔφη, ὦ ξένε, λύσω τῆς γραφῆς τὸ αἴνιγμα· πάνυ γὰρ ταραττομένῳ ἔοικας πρὸς αὐτήν. τὸν λόγον ἡμεῖς οἱ Κελτοὶ οὐχ ὥσπερ ὑμεῖς οἱ Ἕλληνες Ἑρμῆν οἰόμεθα εἶναι, ἀλλʼ Ἡρακλεῖ αὐτὸν εἰκάζομεν, ὅτι παρὰ πολὺ τοῦ Ἑρμοῦ ἰσχυρότερος οὗτος. εἰ δὲ γέρων πεποίηται, μὴ θαυμάσῃς· μόνος γὰρ ὁ λόγος ἐν γήρᾳ, φιλεῖ ἐντελῆ ἐπιδείκνυσθαι τὴν ἀκμήν, εἲ γε ἀληθῆ ὑμῶν οἱ ποιηταὶ λέγουσιν, ὅτι αἱ μὲν τῶν ὁπλοτέρων φρένες ἠερέθονται, τὸ δὲ γῆρας ἔχει; τι λέξαι· τῶν νέων σοφώτερον. οὕτω γὲ τοι καὶ τοῦ Νέστορος ὑμῖν ἀπορρεῖ ἐκ τῆς γλώττης τὸ μέλι, καὶ οἱ ἀγορηταὶ τῶν Τρώων τὴν ὄπα ἀφιᾶσιν εὐανθῆ τινα λείρια γὰρ καλεῖται, εἴ γε μέμνημαι, τὰ ἄνθη.

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ταῦτʼ ἐγὼ μὲν ἐπὶ πολὺ εἱστήκειν ὁρῶν καὶ θαυμάζων καὶ ἀπορῶν καὶ ἀγανακτῶν· Κελτὸς δέ τις παρεστὼς οὐκ ἀπαίδευτος τὰ ἡμέτερα, ὡς ἔδειξεν ἀκριβῶς Ἑλλάδα φωνὴν ἀφιείς, φιλόσοφος, οἶμαι, τὰ ἐπιχώρια, Ἐγώ σοι, ἔφη, ὦ ξένε, λύσω τῆς γραφῆς τὸ αἴνιγμα· πάνυ γὰρ ταραττομένῳ ἔοικας πρὸς αὐτήν. τὸν λόγον ἡμεῖς οἱ Κελτοὶ οὐχ ὥσπερ ὑμεῖς οἱ Ἕλληνες Ἑρμῆν οἰόμεθα εἶναι, ἀλλʼ Ἡρακλεῖ αὐτὸν εἰκάζομεν, ὅτι παρὰ πολὺ τοῦ Ἑρμοῦ ἰσχυρότερος οὗτος. εἰ δὲ γέρων πεποίηται, μὴ θαυμάσῃς· μόνος γὰρ ὁ λόγος ἐν γήρᾳ φιλεῖ ἐντελῆ ἐπιδείκνυσθαι τὴν ἀκμήν, εἴ γε ἀληθῆ ὑμῶν οἱ ποιηταὶ λέγουσιν, ὅτι αἱ μὲν τῶν ὁπλοτέρων φρένες ἠερέθονται, τὸ δὲ γῆρας ἔχει τι λέξαι τῶν νέων σοφώτερον. οὕτω γέ τοι καὶ τοῦ Νέστορος ὑμῖν ἀπορρεῖ ἐκ τῆς γλώττης τὸ μέλι, καὶ οἱ ἀγορηταὶ τῶν Τρώων τὴν ὄπατὴν ὄπα Schwartz : τὴν ὅπα τὴν λειριόεσσαν MSS. ἀφιᾶσιν εὐανθῆ τινα· λείρια γὰρ καλεῖται, εἴ γε μέμνημαι, τὰ ἄνθη.

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ὥστε εἰ τῶν ὤτων ἐκδεδεμένους τοὺς ἀνθρώπους πρὸς τὴν γλῶτταν ὁ γέρων οὗτος Ἡρακλῆς ἕλκει, μηδὲ τοῦτο θαυμάσῃς εἰδὼς τὴν ὤτων καὶ γλώττης συγγένειαν· οὐδʼ ὕβρις εἰς αὐτόν, εἰ ταύτῃ τετρύπηται· μέμνημαι γοῦν, ἔφη, καὶ κωμικῶν τινων ἰαμβείων παρʼ ὑμῶν μαθών, τοῖς γὰρ λάλοις ἐξ ἄκρου ἡ γλῶττα πᾶσὶν ἐστι τετρυπημένη.

+

ὥστε εἰ τῶν ὤτων ἐκδεδεμένους τοὺς ἀνθρώπους πρὸς τὴν γλῶτταν ὁ γέρων οὗτος Ἡρακλῆς ἕλκει,ἕλκει Hartman, Schwartz: ὁ λόγος ἕλκει MSS. μηδὲ τοῦτο θαυμάσῃς εἰδὼς τὴν ὤτων καὶ γλώττης συγγένειαν· οὐδʼ ὕβρις εἰς αὐτόν, εἰ ταύτῃ τετρύπηται· μέμνημαι γοῦν, ἔφη, καὶ κωμικῶν τινων ἰαμβείων παρʼ ὑμῶν μαθών, τοῖς γὰρ λάλοις ἐξ ἄκρου ἡ γλῶττα πᾶσίν ἐστι τετρυπημένη.

τὸ δʼ ὅλον καὶ αὐτὸν ἡμεῖς τὸν Ἡρακλέα λόγῳ τὰ πάντα ἡγούμεθα ἐξεργάσασθαι σοφὸν γενόμενον, καὶ πειθοῖ τὰ πλεῖστα βιάσασθαι. καὶ τά γε βέλη αὐτοῦ οἱ λόγοι εἰσίν, οἶμαι, ὀξεῖς καὶ εὔστοχοι καὶ ταχεῖς καὶ τὰς ψυχὰς τιτρώσκοντες· πτερόεντα γοῦν τὰ ἔπη καὶ ὑμεῖς φατε εἶναι.

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τοσαῦτα. μὲν ὁ Κελτός. ἐμοὶ δὲ ἡνίκα περὶ τῆς δεῦρο παρόδου ταύτης ἐσκοπούμην πρὸς ἐμαυτόν, εἲ μοι καλῶς ἔχει τηλικῷδε ὄντι καὶ πάλαι τῶν ἐπιδείξεων πεπαυμένῳ αὖθις ὑπὲρ ἐμαυτοῦ ψῆφον διδόναι τοσούτοις δικασταῖς, κατὰ καιρὸν ἐπῆλθεν ἀναμνησθῆναι τῆς εἰκόνος· τέως μὲν γὰρ ἐδεδίειν, μὴ τινι ὑμῶν δόξαιμι κομιδῇ μειρακιώδη ταῦτα ποιεῖν καὶ παρʼ ἡλικίαν νεανιεύεσθαι, κᾆτά τις Ὁμηρικὸς νεανίσκος ἐπιπλήξειὲν μοι εἰπὼν τὸ σὴ δὲ βίη λέλυται, καὶ χαλεπὸν γῆρας κατείληφέ σε, ἠπεδανὸς δὲ νὺ τοι θεράπων, βραδέες δὲ τοι ἵπποι, ἐς τοὺς πόδας τοῦτο ἀποσκώπτων. ἀλλʼ ὅταν ἀναμνησθῶ τοῦ γέροντος ἐκείνου Ἡρακλέους, πάντα ποιεῖν προάγομαι καὶ οὐκ αἰδοῦμαι τοιαῦτα τολμῶν ἡλικιώτης ὢν τῆς εἰκόνος.

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Τοσαῦτα μὲν ὁ Κελτός. ἐμοὶ δὲ ἡνίκα περὶ τῆς δεῦρο παρόδου ταύτης ἐσκοπούμην πρὸς ἐμαυτόν, εἴ μοι καλῶς ἔχει τηλικῷδε ὄντι καὶ πάλαι τῶν ἐπιδείξεων πεπαυμένῳ αὖθις ὑπὲρ ἐμαυτοῦ ψῆφον διδόναι τοσούτοις δικασταῖς, κατὰ καιρὸν ἐπῆλθεν ἀναμνησθῆναι τῆς εἰκόνος· τέως μὲν γὰρ ἐδεδίειν, μή τινι ὑμῶν δόξαιμι κομιδῇ μειρακιώδη ταῦτα ποιεῖν καὶ παρʼ ἡλικίαν νεανιεύεσθαι, κᾆτά τις Ὁμηρικὸς νεανίσκος ἐπιπλήξειέν μοι εἰπὼν τὸ σὴ δὲ βίη λέλυται, καὶ χαλεπὸν γῆρας κατείληφέ σε, ἠπεδανὸς δέ νύ τοι θεράπων, βραδέες δέ τοι ἵπποι, ἐς τοὺς πόδας τοῦτο ἀποσκώπτων. ἀλλʼ ὅταν ἀναμνησθῶ τοῦ γέροντος ἐκείνου Ἡρακλέους, πάντα ποιεῖν προάγομαι καὶ οὐκ αἰδοῦμαι τοιαῦτα τολμῶν ἡλικιώτης ὢν τῆς εἰκόνος.

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ὥστε ἰσχὺς μὲν καὶ τάχος καὶ κάλλος καὶ ὅσα σώματος ἀγαθὰ χαιρέτω, καὶ ὁ Ἔρως ὁ σός, ὦ Τήϊε ποιητά, ἐσιδών με ὑποπόλιον τὸ γένειον χρυσοφαέννων εἰ βούλεται πτερύγων ταρσοῖς παραπετέσθω, καὶ ὁ Ἱπποκλείδης οὐ φροντιεῖ. τῷ λόγῳ δὲ νῦν ἂν μάλιστα ἀνηβᾶν καὶ ἀνθεῖν καὶ ἀκμάζειν καθʼ ὥραν εἴη καὶ ἕλκειν τῶν ὤτων ὅσους ἂν πλείστους δύνηται, καὶ τοξεύειν πολλάκις, ὡς οὐδέν γε δέος μὴ κενωθεὶς λάθοι ὁ γωρυτὸς αὐτῷ.

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ὥστε ἰσχὺς μὲν καὶ τάχος καὶ κάλλος καὶ ὅσα σώματος ἀγαθὰ χαιρέτω, καὶ ὁ Ἔρως ὁ σός, ὦ Τήϊε ποιητά, ἐσιδών με ὑποπόλιον τὸτὸ Schwartz: not in MSS. γένειον χρυσοφαέννων εἰ βούλεται πτερύγων ταρσοῖςταρσοῖς Schwartz: ἢ ἀετοῖς MSS. παραπετέσθω, καὶ ὁ Ἱπποκλείδης οὐ φροντιεῖ. τῷ λόγῳ δὲ νῦν ἂν μάλιστα ἀνηβᾶν καὶ ἀνθεῖν καὶ ἀκμάζειν καθʼ ὥραν εἴη καὶ ἕλκειν τῶν ὤτων ὅσους ἂν πλείστους δύνηται, καὶ τοξεύειν πολλάκις, ὡς οὐδέν γε δέος μὴ κενωθεὶς λάθοι ὁ γωρυτὸς αὐτῷ.

ὁρᾷς ὅπως παραμυθοῦμαι τὴν ἡλικίαν καὶ τὸ γῆρας τὸ ἐμαυτοῦ. καὶ διὰ τοῦτο ἐτόλμησα πάλαι νενεωλκημένον τὸ ἀκάτιον κατασπάσας καὶ ἐκ τῶν ἐνόντων ἐπισκευάσας αὖθις ἀφεῖναι ἐς μέσον τὸ πέλαγος. εἴη δʼ, ὦ θεοί, καὶ τὰ παρʼ ὑμῶν ἐμπνεῦσαι δεξιά, ὡς νῦν γε μάλιστα πλησιστίου τε καὶ ἐσθλοῦ ἑταίρου ἀνέμου δεόμεθα, ἵνα, εἰ ἄξιοι φαινοίμεθα, καὶ ἡμῖν τὸ Ὁμηρικὸν ἐκεῖνο ἐπιφθέγξηταί τίς, οἵην ἐκ ῥακέων ὁ γέρων ἐπιγουνίδα φαίνει.

diff --git a/data/tlg0062/tlg005/__cts__.xml b/data/tlg0062/tlg005/__cts__.xml index 5302bb3ed..eb1532014 100644 --- a/data/tlg0062/tlg005/__cts__.xml +++ b/data/tlg0062/tlg005/__cts__.xml @@ -1,11 +1,17 @@ - + Electrum - + Περὶ τοῦ Ἡλέκτρου ἢ Κύκνων Lucian, Vol. 1. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1913. - - \ No newline at end of file + + + Amber, or the Swan + Lucian, Vol. 1. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1913. + + + + diff --git a/data/tlg0062/tlg005/tlg0062.tlg005.perseus-eng1.xml b/data/tlg0062/tlg005/tlg0062.tlg005.perseus-eng1.xml new file mode 100644 index 000000000..2aa63e934 --- /dev/null +++ b/data/tlg0062/tlg005/tlg0062.tlg005.perseus-eng1.xml @@ -0,0 +1,208 @@ + + + + + + +Amber, or the Swan +Lucian of Samosata +Austin Morris Harmon, 1878-1950 +National Endowment for the Humanities +Gregory Crane + +Gregory Crane +OCRd, tagged and added initial corrections to the text + + + +Perseus Digital Library +tlg0062.tlg001.1st1K-eng1.xml + +Available under a Creative Commons Attribution-ShareAlike 4.0 International License + +2023 +Trustees of Tufts University +United States + + + + + +Lucian + + +Austin Morris Harmon + + +Lucian of Samosata + +Trustees of Tufts University +Cambridge, MA +1913 + +1 + +The Hathi Trust + + + + + +

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+ + + + + +Greek +Latin + + + + + + + + +
+Amber, or the SwanThe introduction to a lecture, evidently familiar to Lucian’s public under two names. +

+With regard to amber, you doubtless share the +general belief in the story that poplars on the banks +of the river Eridanus shed tears of it in grief over ‘ +Phaethon ; and that these poplars are the sisters of +Phaethon, who out of sorrow for the boy were +changed into trees and still drip tears—of amber! +Such tales, when I heard them from the lips of the +poets, made me expect that if ever I got to the +Eridanus, by going underneath one of the poplars +and holding out a fold of my cloak I could supply +myself with amber by catching a few of their tears. + +

+ +

+ +As a matter of fact, I did visit those parts not long ago +(on another errand, to be sure) ; and as I had to go up +the Eridanus, I kept a sharp lookout, but neither +poplars nor amber were to be seen. Indeed, the very +name of Phaethon was unknown to the natives. At +any rate, when I went into the matter and inquired +when we should reach the poplars—"the amber-poplars,”—the boatmen laughed and asked me to tell +them more plainly what I meant. So I told them +the story: that Phaethon was the child of the Sun, +and that on coming of age he asked his father to +let him drive the car and “do just one day” himself ; +his father consented, and he was thrown from the +car and killed. “And his sisters,” said I, “out of + + + + +sorrow turned into poplars somewhere in this neighbourhood of yours, on the banks of the Eridanus, at +the spot where he fell, and still weep for him with . +tears of amber.” + +

+ +

+“Who told you that?” said they. +“The cheat and liar! We never saw any driver +fall from a car,and we haven't the poplars you speak +of. If we had anything of that sort, do you suppose +that for two obols we would row or tow our boats upstream, when we could get rich by picking up the +tears. of the poplars?”’ This remark struck me +uncommonly, and I held my tongue for shame that +I had acted like a child, and no mistake, in believing +the poets, who are such incredible liars that nothing +sensible finds any favour with them. +Well, this was one great expectation that I was +disappointed in; and I was as vexed as if I had let +the amber slip through my fingers, for I was already +imagining all the different uses which I should make +of it. + +

+ +

+ +But the other story I thought I should +find completely true there—the one about troops of +swans that sing on the banks of the river. So I put +a second question to the boatmen—for we were still +on our way up. “But, how about your swans?” I +asked. “At what time do they sing so melodiously, +ranged along the river, on this side and on that? +People say, at all events, that they were associates +of Apollo, men with the gift of song, who somewhere +in these parts changed into birds, and for that +reason do not forget their music, but still continue +to sing.” + +

+ +

+ith a burst of laughter they replied : +"Why, man, aren’t you ever going to stop telling +lies about our country and our river? We are +always on the water, and have worked on the +Eridanus since we were children, almost; now and + + + + +then we see a few swans in the marshes by the +river, and they have a very unmusical and feeble +croak ; crows or daws are Sirens to them. As for +the sweet song you speak of, we never heard it or +even dreamed of it, so we wonder how these stories +about us got to your people.” + +

+ +

+ +Many such deceptions can be practised on men +when they put faith in those who exaggerate everything they tell. Therefore I am now afraid on my +own account that you who have just come to town +and are about to hear me for the first time may +expect to find amber and swans here, and after +a while may go away laughing at the men who +promised you that ‘such treasures were abundant in +my discourse. But I swear that neither you nor +anyone else ever heard me make such boasts about +my compositions, and never will! Others, to be +sure, you can find in plenty of the Eridanus kind: +their words distil very gold instead of amber, and +they are far more melodious than the swans of +poetry. But as for my talk, you already see how +simple and matter-of-fact it is, and that there is no - +music to it. So look out that you do not set your +hopes of me too high, and thereby have an experience +like people who see things under water. They expect +them to be as large as they looked through the +water, from above, when the image was magnified +under the light ; and when they fish them up, they +are annoyed to find them a great deal smaller. I +warn you, therefore, at the ‘outset—don’t expect +that when you have bailed out the water and +exposed my thoughts you will make a great haul, or +else you will have yourselves to blame for your +expectations ! + + + + + +It need hardly be said that this belongs to the domain of +belles lettres, not of science. Like the Italian poets of the +Renaissance, the rhetoricians of the decadence delighted to +show their cunning by “praising” all manner of things good, +bad, and indifferent. + +

+ diff --git a/data/tlg0062/tlg005/tlg0062.tlg005.perseus-grc2.xml b/data/tlg0062/tlg005/tlg0062.tlg005.perseus-grc2.xml index 94f697502..9b909eccb 100644 --- a/data/tlg0062/tlg005/tlg0062.tlg005.perseus-grc2.xml +++ b/data/tlg0062/tlg005/tlg0062.tlg005.perseus-grc2.xml @@ -1,22 +1,24 @@ - + Περὶ τοῦ Ἡλέκτρου ἢ Κύκνων Lucian -A. M. Harmon +Austin Morris Harmon, 1878-1950 Perseus Project, Tufts University Gregory Crane Prepared under the supervision of Bridget Almas Lisa Cerrato +Gregory Crane Rashmi Singhal The National Endowment for the Humanities +Harvard Library Arcadia Fund Google Digital Humanities Awards Program @@ -30,14 +32,14 @@ Available under a Creative Commons Attribution-ShareAlike 4.0 International License - + Lucian Lucian - A. M. Harmon + Austin Morris Harmon, 1878-1950 London William Heinemann Ltd. @@ -52,7 +54,7 @@ - + @@ -75,13 +77,13 @@ - +
-

Ἠλέκτ̆ου πτέρι καὶ ὑμᾶς δηλαδὴ ὁ μῦθος πέπεικεν, αἰγείρους ἐπὶ τῷ Ἠριδανῷ ποταμῷ δακρύειν αὐτὸ θρηνούσας τὸν Φαέθοντα, καὶ ἀδελφάς γε εἶναι τὰς αἰγείρους ἐκείνας τοῦ Φαέθοντος, εἶτα ὀδυρομένας τὸ μειράκιον ἀλλαγῆναι ἐς τὰ δένδρα, καὶ ἀποστάζειν ἔτι αὐτῶν δάκρυον δῆθεν τὸ ἤλεκτρον. τοιαῦτα γὰρ ἀμέλει καὶ αὐτὸς ἀκούων τῶν ποιητῶν ᾀδόντων ἤλπιζον, εἴ ποτε γενοίμην ἐπὶ τῷ Ἠριδανῷ, ὑπελθὼν μίαν τῶν αἰγείρων ἐκπετάσας τὸ προκόλπιον ὑποδέξεσθαι τῶν δακρύων ὀλίγα, ὡς ἤλεκτρον ἔχοιμι.

+

Ἠλέκτρου πέρι καὶ ὑμᾶς δηλαδὴ ὁ μῦθος πέπεικεν, αἰγείρους ἐπὶ τῷ Ἠριδανῷ ποταμῷ δακρύειν αὐτὸ θρηνούσας τὸν Φαέθοντα, καὶ ἀδελφάς γε εἶναι τὰς αἰγείρους ἐκείνας τοῦ Φαέθοντος, εἶτα ὀδυρομένας τὸ μειράκιον ἀλλαγῆναι ἐς τὰ δένδρα, καὶ ἀποστάζειν ἔτι αὐτῶν δάκρυον δῆθεν τὸ ἤλεκτρον. τοιαῦτα γὰρ ἀμέλει καὶ αὐτὸς ἀκούων τῶν ποιητῶν ᾀδόντων ἤλπιζον, εἴ ποτε γενοίμην ἐπὶ τῷ Ἠριδανῷ, ὑπελθὼν μίαν τῶν αἰγείρων ἐκπετάσας τὸ προκόλπιον ὑποδέξεσθαι τῶν δακρύων ὀλίγα, ὡς ἤλεκτρον ἔχοιμι.

καὶ δὴ οὐ πρὸ πολλοῦ κατʼ ἄλλο μέν τι χρέος, ἧκον δὲ ὅμως ἐς τὰ χωρία ἐκεῖνα, καὶ — ἔδει γὰρ ἀναπλεῖν κατὰ τὸν Ἠριδανόν — οὔτʼ αἰγείρους εἶδον πάνυ περισκοπῶν οὔτε τὸ ἤλεκτρον, ἀλλʼ οὐδὲ τοὔνομα τοῦ Φαέθοντος ᾔδεσαν οἱ ἐπιχώριοι. ἀναζητοῦντος γοῦν ἐμοῦ καὶ διαπυνθανομένου, πότε δὴ ἐπὶ τὰς αἰγείρους ἀφιξόμεθα τὰς τὸ ἤλεκτρον, ἐγέλων οἱ ναῦται καὶ ἠξίουν σαφέστερον λέγειν ὅ τι καὶ θέλοιμι· κἀγὼ τὸν μῦθον διηγούμην αὐτοῖς, Φαέθοντα γενέσθαι Ἡλίου παῖδα, καὶ τοῦτον ἐς ἡλικίαν ἐλθόντα αἰτῆσαι παρὰ τοῦ πατρὸς ἐλάσαι τὸ ἅρμα, ὡς ποιήσειε καὶ αὐτὸς μίαν ἡμέραν, τὸν δὲ δοῦναι, τὸν δὲ ἀπολέσθαι ἐκδιφρευθέντα, καὶ τὰς ἀδελφὰς αὐτοῦ πενθούσας ἐνταῦθά που, ἔφην, παρʼ ὑμῖν, ἵναπερ καὶ κατέπεσεν, ἐπὶ τῷ Ἠριδανῷ, αἰγείρους γενέσθαι καὶ δακρύειν ἔτι ἐπʼ αὐτῷ τὸ ἤλεκτρον.

@@ -94,10 +96,10 @@

ἐκεῖνο δὲ καὶ πάνυ ἀληθὲς ᾤμην εὑρήσειν παρʼ αὐτοῖς, κύκνους πολλοὺς ᾄδοντας ἐπὶ ταῖς ὄχθαις τοῦ ποταμοῦ. καὶ αὖθις ἠρώτων τοὺς ναύτας — ἀνεπλέομεν γὰρ ἔτι — ἀλλʼ οἵ γε κύκνοι πηνίκα ὑμῖν τὸ λιγυρὸν ἐκεῖνο ᾄδουσιν ἐφεστῶτες τῷ ποταμῷ ἔνθεν καὶ ἔνθεν; φασὶ γοῦν Ἀπόλλωνος παρέδρους αὐτοὺς ὄντας, ᾠδικοὺς ἀνθρώπους, ἐνταῦθά που ἐς τὰ ὄρνεα μεταπεσεῖν καὶ διὰ τοῦτο ᾄδειν ἔτι οὐκ ἐκλαθομένους τῆς μουσικῆς.

-

οἱ δὲ σὺν γέλωτι, Σύ, ἔφησαν, ὦ ἄνθρωπε, οὐ παύσῃ τήμερον καταψευδόμενος τῆς χώρας ἡμῶν καὶ τοῦ ποταμοῦ; ἡμεῖς δὲ ἀεὶ πλέοντες καὶ ἐκ παίδων σχεδὸν ἐργαζόμενοι ἐν τῷ Ἠριδανῷ ὀλίγους μὲν κύκνους ἐνίοτε ὁρῶμεν ἐν τοῖς ἕλεσι τοῦ ποταμοῦ, καὶ κρώζουσιν οὗτοι πάνυ ἄμουσον καὶ ἀσθενές, ὡς τοὺς κόρακας ἢ τοὺς κολοιοὺς Σειρῆνας εἶναι πρὸς αὐτούς, ᾀδόντων δὲ ἡδὺ καὶ οἷον σὺ φὴς οὐδὲ ὄναρ ἀκηκόαμεν ὥστε θαυμάζομεν πόθεν ταῦτα εἰς ὑμᾶς ἀφίκετο περὶ ἡμῶν.

+

οἱ δὲ σὺν γέλωτι, Σύ, ἔφησαν, ὦ ἄνθρωπε, οὐ παύσῃ τήμερον καταψευδόμενος τῆς χώρας ἡμῶν καὶ τοῦ ποταμοῦ; ἡμεῖς δὲ ἀεὶ πλέοντες καὶ ἐκ παίδων σχεδὸν ἐργαζόμενοι ἐν τῷ Ἠριδανῷ ὀλίγους μὲν κύκνους ἐνίοτε ὁρῶμεν ἐν τοῖς ἕλεσι τοῦ ποταμοῦ, καὶ κρώζουσιν οὗτοι πάνυ ἄμουσον καὶ ἀσθενές, ὡς τοὺς κόρακας ἢ τοὺς κολοιοὺς Σειρῆνας εἶναι πρὸς αὐτούς, ᾀδόντων δὲ ἡδὺ καὶ οἷον σὺ φὴς οὐδὲ ὄναρ ἀκηκόαμεν· ὥστε θαυμάζομεν πόθεν ταῦτα εἰς ὑμᾶς ἀφίκετο περὶ ἡμῶν.

-

πολλὰ τοιαῦτα ἐξαπατηθῆναι ἔστι πιστεύοντας τοῖς πρὸς τὸ μεῖζον ἕκαστα ἐξηγουμένοις. ὥστε κἀγὼ νῦν δέδια ὑπὲρ ἐμαυτοῦ μὴ ὑμεῖς ἄρτι ἀφιγμένοι, καὶ τοῦτο πρῶτον ἀκροασόμενοι ἡμῶν, ἢλεκτρά τινα καὶ κύκνους ἐλπίσαντες εὑρήσειν παρʼ ἡμῖν, ἔπειτα μετʼ ὀλίγον ἀπέλθητε καταγελῶντες τῶν ὑποσχομένων ὑμῖν τοιαῦτα πολλὰ κειμήλια ἐνεῖναι τοῖς λόγοις. ἀλλὰ μαρτύρομαι, ὡς ἐμοῦ τοιαῦτα μεγαλαυχομένου περὶ τῶν ἐμῶν οὔτε ὑμεῖς οὔτε ἄλλος πω ἀκήκοεν, οὐδʼ ἂν ἀκούσειέν ποτε. ἄλλοις μὲν γὰρ οὐκ ὀλίγοις ἐντύχοις ἂν Ἠριδανοῖς τισι καὶ οἷς οὐκ ἤλεκτρον, ἀλλὰ χρυσὸς αὐτὸς ἀποστάζει τῶν λόγων, πολὺ τῶν κύκνων τῶν ποιητικῶν λιγυρωτέροις· τὸ δὲ ἐμὸν ὁρᾶτε ἤδη ὁποῖον ἁπλοϊκὸν καὶ ἄμυθον, οὐδέ τις ᾠδὴ πρόσεστιν. ὥστε ὅρα μὴ τοιοῦτό τι πάθῃς μείζω περὶ ἡμῶν ἐλπίσας, οἷόν τι πάσχουσιν οἱ τὰ ἐν τῷ ὕδατι ὁρῶντες· οἰόμενοι γὰρ τηλικαῦτα εἶναι αὐτὰ οἷα διεφαίνετο αὐτοῖς ἄνωθεν, εὐρυνομένης τῆς σκιᾶς πρὸς τὴν αὐγήν, ἐπειδὰν ἀνασπάσωσι, πολλῷ μικρότερα εὑρίσκοντες ἀνιῶνται. ἤδη οὖν σοι προλέγω, ἐκχέας τὸ ὕδωρ καὶ ἀποκαλύψας τἀμὰ μηδὲν μέγα προσδοκήσῃς ἀνιμήσεσθαι, ἢ σαυτὸν αἰτιάσῃ τῆς ἐλπίδος.

+

πολλὰ τοιαῦτα ἐξαπατηθῆναι ἔστι πιστεύοντας τοῖς πρὸς τὸ μεῖζον ἕκαστα ἐξηγουμένοις. ὥστε κἀγὼ νῦν δέδια ὑπὲρ ἐμαυτοῦ μὴ ὑμεῖς ἄρτι ἀφιγμένοι, καὶ τοῦτο πρῶτον ἀκροασόμενοι ἡμῶν, ἤλεκτρά τινα καὶ κύκνους ἐλπίσαντες εὑρήσειν παρʼ ἡμῖν, ἔπειτα μετʼ ὀλίγον ἀπέλθητε καταγελῶντες τῶν ὑποσχομένων ὑμῖν τοιαῦτα πολλὰ κειμήλια ἐνεῖναι τοῖς λόγοις. ἀλλὰ μαρτύρομαι, ὡς ἐμοῦ τοιαῦτα μεγαλαυχουμένου περὶ τῶν ἐμῶν οὔτε ὑμεῖς οὔτε ἄλλος πω ἀκήκοεν, οὐδʼ ἂν ἀκούσειέν ποτε. ἄλλοις μὲν γὰρ οὐκ ὀλίγοις ἐντύχοις ἂν Ἠριδανοῖς τισι καὶ οἷς οὐκ ἤλεκτρον, ἀλλὰ χρυσὸς αὐτὸς ἀποστάζει τῶν λόγων, πολὺ τῶν κύκνων τῶν ποιητικῶν λιγυρωτέροις· τὸ δὲ ἐμὸν ὁρᾶτε ἤδη ὁποῖον ἁπλοϊκὸν καὶ ἄμυθον, οὐδέ τις ᾠδὴ πρόσεστιν. ὥστε ὅρα μὴ τοιοῦτό τι πάθῃς μείζω περὶ ἡμῶν ἐλπίσας, οἷόν τι πάσχουσιν οἱ τὰ ἐν τῷ ὕδατι ὁρῶντες· οἰόμενοι γὰρ τηλικαῦτα εἶναι αὐτὰ οἷα διεφαίνετο αὐτοῖς ἄνωθεν, εὐρυνομένης τῆς σκιᾶς πρὸς τὴν αὐγήν, ἐπειδὰν ἀνασπάσωσι, πολλῷ μικρότερα εὑρίσκοντες ἀνιῶνται. ἤδη οὖν σοι προλέγω, ἐκχέας τὸ ὕδωρ καὶ ἀποκαλύψας τἀμὰ μηδὲν μέγα προσδοκήσῃς ἀνιμήσεσθαι, ἢ σαυτὸν αἰτιάσῃ τῆς ἐλπίδος.

 diff --git a/data/tlg0062/tlg006/__cts__.xml b/data/tlg0062/tlg006/__cts__.xml index 20b2c2fdf..b17c90b1e 100644 --- a/data/tlg0062/tlg006/__cts__.xml +++ b/data/tlg0062/tlg006/__cts__.xml @@ -1,11 +1,17 @@ - + Muscae Encomium - + Μυίας Ἐγκώμιον Lucian, Vol. 1. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1913. - - \ No newline at end of file + + + The Fly + Lucian, Vol. 1. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1913. + + + + diff --git a/data/tlg0062/tlg006/tlg0062.tlg006.perseus-eng1.xml b/data/tlg0062/tlg006/tlg0062.tlg006.perseus-eng1.xml new file mode 100644 index 000000000..c160e8ee4 --- /dev/null +++ b/data/tlg0062/tlg006/tlg0062.tlg006.perseus-eng1.xml @@ -0,0 +1,359 @@ + + + + + + +The Fly +Lucian of Samosata +Austin Morris Harmon, 1878-1950 +National Endowment for the Humanities +Gregory Crane + +Gregory Crane +OCRd, tagged and added initial corrections to the text + + + +Perseus Digital Library +tlg0062.tlg001.1st1K-eng1.xml + +Available under a Creative Commons Attribution-ShareAlike 4.0 International License + +2023 +Trustees of Tufts University +United States + + + + + +Lucian + + +Austin Morris Harmon + + +Lucian of Samosata + +Trustees of Tufts University +Cambridge, MA +1913 + +1 + +The Hathi Trust + + + + + +

Text encoded in accordance with the latest EpiDoc standards

+ + +

This pointer pattern extracts section.

+ + + + + +Greek +Latin + + + + + + + + +
+The FlyIt need hardly be said that this belongs to the domain of belles lettres, not of science. Like the Italian poets of the Renaissance, the rhetoricians of the decadence delighted to show their cunning by “praising” all manner of things good, bad, and indifferent. +

+The fly is not the smallest of winged creatures, at +least in comparison with gnats and midges and things +still tinier. On the contrary, she is as much larger +than they as she is smaller than the bee. She is not +provided with feathers like the birds, +Lit. “like the rest (of the ὄρνεα),” which is illogical. +Perhaps ἀετοῖς should be written. +so as to have +some for plumage all over her body, and others to fly +with, but like grasshoppers, locusts and bees, she has +membranous wings, as much thinner’ than theirs as +Indian stuffs are more delicate and softer than Greek. +Moreover, they have the colours of a peacock in +them, if you look at her sharply when she spreads +them and flies in the sun. + +

+ +

+ +She does not fly like +bats with a steady, oar-like movement of the wings, +or like grasshoppers with a spring, or as wasps do, +with a whizzing rush, but easily directs her course to +any quarter of the air she will. She has also this +characteristic, that her flight is not silent but musical : +the sound is not shrill like that of gnats and midges, +nor deep-toned like that of bees, nor fierce and + + + + + +threatening like that of wasps; it is much more +melodious, just as flutes are sweeter than trumpet +and cymbals. + +

+ +

+ +As for her body, the head is very +delicately attached to the neck and so is easily +moved, not fixed like the head of a grasshopper. +The eyes are prominent, and have much the quality +of horn, The breast is solid, and the legs grow +right out of the waist, which is not at all pinched* +up, as in wasps. As in them, the abdomen is +armoured and resembles a corselet in having flat +zones and scales. She differs, however, from the +wasp and the bee, in that her weapon is not the +hinder-part, but the mouth, or rather the proboscis ; +for, like the elephant, she has a trunk with which +she forages, seizing things and holding them tenaciously, since it is like a tentacle at the end. A +tooth protrudes from it with which the fly inflicts +bites in order to drink the blood, for although she +drinks milk, she likes blood also. The bite causes no +great pain. Though she has six feet, she walks with +only four and uses the two in fwont for all the +purposes of hands. You can see her standing on +four legs, holding up something to eat in her hands +just as we human beings do. + +

+ +

+The fly is not born in the form which I have described, but as a maggot from the dead bodies of men +or animals. Then, little by little, she puts out +legs, grows her wings, changes from a creeping +to a flying thing, is impregnated and becomes mother +to a little maggot which is to-morrow’s fly. Living + + + + +in the society of man, on the same. food and at the +same table, she eats everything except oil: to taste +this is death to her. Being the creature of a day— +for life is meted out to her in very scant measure— +she likes sunshine best and goes about her affairs in +it. At night she keeps quiet and does not fly or +sing, but hides away and is still. + +

+ +

+I can also mention +her great intelligence in escaping her designing foe, +the spider. She watches for him lurking in ambush, +and is wary of him, turning aside from his attack, +so as not to be captured by being ensnared and +falling into the toils of the creature. Of her courage +and bravery it is not for me to speak, but for Homer, +the most mighty-mouthed of the poets ; for when he , +seeks to praise the foremost of the heroes, (Iliad 17, 570, Menelaus), into whose heart Athena +"puts the boldness of the fly.” +he does +not compare his bravery to a lion’s or a leopard’s or +a wild boar’s, but to the fearlessness of the fly and +the daring and insistency of her attack. He does +not say that she is reckless, but fearless : +The distinction (unknown to Homer) is between thrasos +and tharsos. +that even +if she is kept away she does not desist but is eager +to bite. So outspoken is he in his praise and fondness for the fly that he mentions her net merely +once or twice but often; in consequence, references +to her enhance the beauty of his poems. Now he +describes her swarming flight after milk ; +the many hordes of clustering flies +That dart about the sheepfolds in the spring, +When pails are wet with milk. + +Iliad 2, 469 + +They swarmed about the body like the flies +That in the fold buzz round the milky pails. + +Iliad 16, 641 now, when + + + + + + +Athena turns the arrow aside from Menelaus in order +that it may not strike a vital spot, he likens her to a +mother tending a sleeping child, and again introduces +the fly into the comparison.Iliad 4, 130. +Moreover, he has adorned +them with fine epithets in calling them “clustering” +and their swarms “hordes.” + +Iliad 2, 469. + +

+ +

+So strong is the fly that when she bites she +wounds the skin of the ox and the horse as well as +that of man. She even torments the elephant by +entering his wrinkles and lancing him with her +proboscis as far as its length allows. In mating, +love, and marriage they are very free and easy. +The male is not on and off again in a moment, +like the cock; he covers the female a long time. +She carries her spouse, and they take wing together, +mating uninterruptedly in the air, as everyone +knows. A fly with her head cut off keeps alive a +long time with the rest of her body, and still retains +the breath of life. + +

+ +

+You may be sure I propose to mention the most +important point in the nature of the fly. It is, I +think, the only point that Plato overlooks in his +discussion of the soul and its immortality. When +ashes are sprinkled on a dead fly, she revives and +has a second birth and a new life from the beginning. This should absolutely convince everyone +that the fly’s soul is immortal like ours, since after +leaving the body it comes back again, recognises +and reanimates it, and makes the fly take wing. It +also confirms the story that the soul of Hermotimus +of Clazomenae would often leave him and go away + + + + + +by itself, and then, returning, would occupy his +body again and restore him to life. + +

+ +

+ +Knowing not labour and living at large, the. fly +enjoys the fruits of the toil of others, and finds a +bounteous table set everywhere. Goats give milk +for her, bees work for flies and for men quite as +much as for themselves, and cooks sweeten food for +her. She takes precedence even of kings in eating, +and walks about on their tables sharing their feasts +and all their enjoyment. + +

+ +

+ +She does not make a nest +or habitation in any one place, but taking up a +roving, Scythian life on the wing, finds bed and +board wherever night chances to overtake her. But +in the dark, as I have said, she does nothing: she +has no desire for stealthy actions and no thought +of disgraceful deeds which would discredit her if +they were done by daylight. +

+ +

+The story goes that long ago there was a human +being called Muia, a girl who was very pretty, but +talkative, noisy, and fond of singing. She became a +‘rival of Selene by falling in love with Endymion, and +as she was for ever waking the boy out of his sleep +by chattering and singing and paying him visits, he +became vexed at her, and Selene in anger turned +her into the fly we know. +The story explains the word μυῖα, “fly,” as having been +originally the name of a girl. +So, in remembrance of +Endymion, she begrudges all sleepers their repose, +especially those of tender years; and even her +biting and bloodthirstiness is not a sign of savagery, +but of love and friendship. She gets what + + + + +satisfaction she can, and culls something of the bloom of +beauty. + +

+ +

+ +According to the ancients she has had two +namesakes, a very pretty and accomplished poetess +and a famous Athenian courtesan. It was the +latter whom the comic poet meant when he said, +“Yon fly him to the heart did bite.”Unknown (Kock, adesp. 475). From this +you see that comic wit has not disdained the name +of fly nor barred it from the boards, and that parents +have not been ashamed to give it to their daughters. +As for tragedy, it, too, mentions the fly with great +praise; for example, in these words: + +'Tis strange that while the fly with hardy +strength +Encounters man to sate itself with gore, +Stout men-at-arms should fear the foeman’s +lance! + +unknown (Nauck, Tag. Graec. Fragm., adesp. +I could also say a great deal about Muia, the Pytha +gorean, if her story were not known to everyone. +Very little of her story is known to us. She is said to +have been daughter of Pythagoras and wife of Milo, the +athlete of Croton. + +

+ +

+ +There are very large flies, too, which most +people call camp-flies, though some call them +dog-flies. They have a very harsh buzz and.a +very rapid flight. They are extremely long-lived, +and endure the whole winter without food, usually +hiding in the roof. Another surprising thing in + + + + + + + +them is that they are bisexual, like the child of +Hermes and Aphrodite, who had two natures and +double beauty. +Though I still have a great deal to say, I will stop +talking, for fear you may think that, as the saying +goes, I am making an elephant out of a fly. + + + + +Except through Lucian, nothing is known of this philosopher. Some have sought to identify him with one Albinus, +about whom we have scarcely any information, and others +have thought him a child of Lucian’s fancy. But it is quite possible that he really existed, and led, as Lucian says, a +life of retirement. + + +

+ diff --git a/data/tlg0062/tlg006/tlg0062.tlg006.perseus-grc2.xml b/data/tlg0062/tlg006/tlg0062.tlg006.perseus-grc2.xml index b84068273..93b8e079b 100644 --- a/data/tlg0062/tlg006/tlg0062.tlg006.perseus-grc2.xml +++ b/data/tlg0062/tlg006/tlg0062.tlg006.perseus-grc2.xml @@ -1,22 +1,24 @@ - + Μυίας Ἐγκώμιον Lucian -A. M. Harmon +Austin Morris Harmon, 1878-1950 Perseus Project, Tufts University Gregory Crane Prepared under the supervision of Bridget Almas Lisa Cerrato +Gregory Crane Rashmi Singhal The National Endowment for the Humanities +Harvard Library Arcadia Fund Google Digital Humanities Awards Program @@ -30,14 +32,14 @@ Available under a Creative Commons Attribution-ShareAlike 4.0 International License - + Lucian Lucian - A. M. Harmon + Austin Morris Harmon, 1878-1950 London William Heinemann Ltd. @@ -52,7 +54,7 @@ - + @@ -75,25 +77,25 @@ - +
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ἡ μυῖα ἔστι μὲν οὐ τὸ σμικροτάτον τῶν ὀρνέων, ὅσον ἐμπίσι καὶ κώνωψι καὶ τοῖς ἔτι λεπτοτέροις παραβάλλειν, ἀλλὰ τοσοῦτον ἐκείνων μεγέθει προὔχει ὅσον αὐτὴ μελίττης ἀπολείπεται. ἐπτέρωται δὲ οὐ κατὰ τὰ αὐτὰ τοῖς ἄλλοις, ὡς τοῖς μὲν ἁπανταχόθεν κομᾶν τοῦ σώματος, τοῖς δὲ ὠκυπτέροις χρῆσθαι, ἀλλὰ κατὰ τὰς ἀκρίδας καὶ τέττιγας καὶ μελίττας ἐστὶν ὑμενόπτερος, τοσοῦτον ἁπαλώτερα ἔχουσα τὰ πτερὰ ὅσον τῆς Ἑλληνικῆς ἐσθῆτος ἡ Ἰνδικὴ λεπτοτέρα καὶ μαλακωτέρα· καὶ μὴν διήνθισται κατὰ τοὺς ταῶνας, εἴ τις ἀτενὲς βλέποι ἐς αὐτήν, ὁπόταν ἐκπετάσασα πρὸς τὸν ἥλιον πτερύσσηται.

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ἡ μυῖα ἔστι μὲν οὐ τὸοὐ τὸ vulg. : οὕτω MSS.: οὐ τῶν σμικροτάτων ὀρνέων Νilen. σμικροτάτον τῶν ὀρνέων, ὅσον ἐμπίσι καὶ κώνωψι καὶ τοῖς ἔτι λεπτοτέροις παραβάλλειν, ἀλλὰ τοσοῦτον ἐκείνων μεγέθει προὔχει ὅσον αὐτὴ μελίττης ἀπολείπεται. ἐπτέρωται δὲ οὐ κατὰ τὰ αὐτὰ τοῖς ἄλλοις, ὡς τοῖς μὲν ἁπανταχόθεν κομᾶν τοῦ σώματος, τοῖς δὲ ὠκυπτέροις χρῆσθαι, ἀλλὰ κατὰ τὰς ἀκρίδας καὶ τέττιγας καὶ μελίττας ἐστὶν ὑμενόπτερος, τοσοῦτον ἁπαλώτερα ἔχουσα τὰ πτερὰ ὅσον τῆς Ἑλληνικῆς ἐσθῆτος ἡ Ἰνδικὴ λεπτοτέρα καὶ μαλακωτέρα· καὶ μὴν διήνθισται κατὰ τοὺς ταῶνας, εἴ τις ἀτενὲς βλέποι ἐς αὐτήν, ὁπόταν ἐκπετάσασα πρὸς τὸν ἥλιον πτερύσσηται.

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ἡ δὲ πτῆσις οὔτε κατὰ τὰς νυκτερίδας εἰρεσίᾳ συνεχεῖ τῶν πτερῶν οὔτε κατὰ τὰς ἀκρίδας μετὰ πηδήματος οὔτε ὡς οἱ σφῆκες μετὰ ῥοιζήματος, ἀλλʼ εὐκαμπὴς πρὸς ὅ τι ἂν μέρος ὁρμήσῃ τοῦ ἀέρος· καὶ μὴν κἀκεῖνο πρόσεστιν αὐτῇ, τὸ μὴ καθʼ ἡσυχίαν, ἀλλὰ μετʼ ᾠδῆς πέτεσθαι οὐκ ἀπηνοῦς οἵα κωνώπων καὶ ἐμπίδων, οὐδὲ τὸ βαρύβρομον τῶν μελιττῶν ἢ τῶν σφηκῶν τὸ φοβερὸν καὶ ἀπειλητικὸν ἐνδεικνυμένης, ἀλλὰ τοσοῦτόν ἐστι λιγυρωτέρα, ὅσον σάλπιγγος καὶ κυμβάλων αὐλοὶ μελιχρότεροι.

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ἡ δὲ πτῆσις οὔτε κατὰ τὰς νυκτερίδας εἰρεσίᾳ συνεχεῖ τῶν πτερῶν οὔτε κατὰ τὰς ἀκρίδας μετὰ πηδήματος οὔτε ὡς οἱ σφῆκες μετὰ ῥοιζήματος, ἀλλʼ εὐκαμπὴς πρὸς ὅ τι ἂν μέρος ὁρμήσῃ τοῦ ἀέρος. καὶ μὴν κἀκεῖνο πρόσεστιν αὐτῇ, τὸ μὴ καθʼ ἡσυχίαν, ἀλλὰ μετʼ ᾠδῆς πέτεσθαι οὐκ ἀπηνοῦς οἵα κωνώπων καὶ ἐμπίδων, οὐδὲ τὸ βαρύβρομον τῶν μελιττῶν ἢ τῶν σφηκῶν τὸ φοβερὸν καὶ ἀπειλητικὸν ἐνδεικνυμένης, ἀλλὰ τοσοῦτόν ἐστι λιγυρωτέρα, ὅσον σάλπιγγος καὶ κυμβάλων αὐλοὶ μελιχρότεροι.

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τὸ δὲ ἄλλο σῶμα ἡ μὲν κεφαλὴ λεπτότατα τῷ αὐχένι συνέχεται καὶ ἔστιν εὐπεριάγωγος, οὐ συμπεφυκυῖα ὡς ἡ τῶν ἀκρίδων ὀφθαλμοὶ δὲ προπετεῖς, πολὺ τοῦ κέρατος ἔχοντες· στέρνον εὐπαγές, καὶ ἐμπεφύκασιν αὐτῇ τῇ ἐντομῇ οἱ πόδες οὐ κατὰ τοὺς σφῆκας πάνυ ἐσφιγμένῃ. ἡ γαστὴρ δὲ ὠχύρωται καὶ αὐτῇ καὶ θώρακι ἔοικεν ζώνας πλατείας καὶ φολίδας ἔχουσα. ἀμύνεται μέντοι οὐ κατὰ τοὐρροπύγιον ὡς σφὴξ καὶ μέλιττα, ἀλλὰ τῷ στόματι καὶ τῇ προβοσκίδι, ἣν κατὰ τὰ αὐτὰ τοῖς ἐλέφασι καὶ αὐτὴ ἔχουσα προνομεύει τε καὶ ἐπιλαμβάνεται καὶ προσφῦσα κατέχει κοτυληδόνι κατὰ τὸ ἄκρον ἐοικυῖαν. ἐκ δὲ αὐτῆς ὀδοὺς προκύπτει, ᾧ κεντοῦσα πίνει τοῦ αἵματος — πίνει μὲν γὰρ καὶ γάλακτος, ἡδὺ δὲ αὐτῇ καὶ τὸ αἷμα — οὐ μετὰ μεγάλης ὀδύνης τῶν κεντουμένων. ἑξάπους δὲ οὖσα τοῖς μὲν τέσσαρσι βαδίξει μόνοις, τοῖς δὲ προσθίοις δυσὶ καὶ ὅσα χερσὶ χρῆται. ἴδοις ἂν οὖν αὐτὴν ἐπὶ τεττάρων βεβηκυῖαν ἔχουσάν τι ἐν τοῖν χεροῖν μετέωρον ἐδώδιμον, ἀνθρωπίνως πάνυ καὶ καθʼ ἡμᾶς.

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τὸ δὲ ἄλλο σῶμα ἡ μὲν κεφαλὴ λεπτότατα τῷ αὐχένι συνέχεται καὶ ἔστιν εὐπεριάγωγος, οὐ συμπεφυκυῖα ὡς ἡ τῶν ἀκρίδων· ὀφθαλμοὶ δὲ προπετεῖς, πολὺ τοῦ κέρατος ἔχοντες· στέρνον εὐπαγές, καὶ ἐμπεφύκασιν αὐτῇ τῇ ἐντομῇτῇ ἐντομῇ Schwartz : not in MSS οἱ πόδες οὐ κατὰ τοὺς σφῆκας πάνυ ἐσφιγμένῃ.ἐσφιγμένῃ Schwartz: ἐσφιγμένοι MSS. ἡ γαστὴρ δὲ ὠχύρωται καὶ αὐτῇαὐτῇ Harmon: αὐτὴ MSS. καὶ θώρακι ἔοικεν ζώνας πλατείας καὶ φολίδας ἔχουσα. ἀμύνεται μέντοι οὐ κατὰ τοὐρροπύγιον ὡς σφὴξ καὶ μέλιττα, ἀλλὰ τῷ στόματι καὶ τῇ προβοσκίδι, ἣν κατὰ τὰ αὐτὰ τοῖς ἐλέφασι καὶ αὐτὴ ἔχουσα προνομεύει τε καὶ ἐπιλαμβάνεται καὶ προσφῦσα κατέχει κοτυληδόνι κατὰ τὸ ἄκρον ἐοικυῖαν. ἐκ δὲ αὐτῆς ὀδοὺς προκύπτει, ᾧ κεντοῦσα πίνει τοῦ αἵματος — πίνει μὲν γὰρ καὶ γάλακτος, ἡδὺ δὲ αὐτῇ καὶ τὸ αἷμα — οὐ μετὰ μεγάλης ὀδύνης τῶν κεντουμένων. ἑξάπους δὲ οὖσα τοῖς μὲν τέσσαρσι βαδίζει μόνοις, τοῖς δὲ προσθίοις δυσὶ καὶ ὅσα χερσὶ χρῆται. ἴδοις ἂν οὖν αὐτὴν ἐπὶ τεττάρων βεβηκυῖαν ἔχουσάν τι ἐν τοῖν χεροῖν μετέωρον ἐδώδιμον, ἀνθρωπίνως πάνυ καὶ καθʼ ἡμᾶς.

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γίνεται δὲ οὐκ εὐθὺς τοιαύτη, ἀλλὰ σκώληξ τὸ πρῶτον ἤτοι ἐξ ἀνθρώπων ἢ ἄλλων ζῴων ἀποθανόντων εἶτα κατʼ ὀλίγον πόδας τε ἐκφέρει καὶ φύει τὰ πτερὰ καὶ ἐξ ἑρπετοῦ ὄρνεον γίνεται καὶ κυοφορεῖ δὲ καὶ ἀποτίκτει σκώληκα μικρὸν τὴν μυῖαν ὕστερον. σύντροφος δὲ ἀνθρώποις ὑπάρχουσα καὶ ὁμοδίαιτος καὶ ὁμοτράπεζος ἁπάντων γεύεται, πλὴν ἐλαίου· θάνατος γὰρ αὐτῇ τοῦτο πιεῖν. καὶ μέντοι ὠκύμορος οὖσα — πάνυ γὰρ ἐς στενὸν ὁ βίος αὐτῇ συμμεμέτρηται τῷ φωτὶ χαίρει μάλιστα κἀν τούτῳ πολιτεύεται· νυκτὸς δὲ εἰρήνην ἄγει καὶ οὔτε πέτεται οὔτε ᾄδει, ἀλλʼ ὑπέπτηχε καὶ ἀτρεμεῖ.

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γίνεται δὲ οὐκ εὐθὺς τοιαύτη, ἀλλὰ σκώληξ τὸ πρῶτον ἤτοι ἐξ ἀνθρώπων ἢ ἄλλων ζῴων ἀποθανόντων· εἶτα κατʼ ὀλίγον πόδας τε ἐκφέρει καὶ φύει τὰ πτερὰ καὶ ἐξ ἑρπετοῦ ὄρνεον γίνεται καὶ κυοφορεῖ δὲ καὶ ἀποτίκτει σκώληκα μικρὸν τὴν μυῖαν ὕστερον. σύντροφος δὲ ἀνθρώποις ὑπάρχουσα καὶ ὁμοδίαιτος καὶ ὁμοτράπεζος ἁπάντων γεύεται πλὴν ἐλαίου· θάνατος γὰρ αὐτῇ τοῦτο πιεῖν. καὶ μέντοι ὠκύμορος οὖσα — πάνυ γὰρ ἐς στενὸν ὁ βίος αὐτῇ συμμεμέτρηται — τῷ φωτὶ χαίρει μάλιστα κἀν τούτῳ πολιτεύεται· νυκτὸς δὲ εἰρήνην ἄγει καὶ οὔτε πέτεται οὔτε ᾄδει, ἀλλʼ ὑπέπτηχε καὶ ἀτρεμεῖ.

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σύνεσιν δὲ οὐ μικρὰν αὐτῆς εἰπεῖν ἔχω, ὁπόταν τὸν ἐπίβουλον καὶ πολέμιον αὐτῇ τὸν ἀράχνην διαδιδράσκῃ· λοχῶντά τε γὰρ ἐπιτηρεῖ καὶ ἀντίον αὐτῷ ὁρᾷ ἐκκλίνουσα τὴν ὁρμήν, ὡς μὴ ἁλίσκοιτο σαγηνευθεῖσα καὶ περιπεσοῦσα ταῖς τοῦ θηρίου πλεκτάναις, τὴν μὲν γὰρ ἀνδρίαν καὶ τὴν ἀλκὴν αὐτῆς οὐχ ἡμᾶς χρὴ λέγειν, ἀλλʼ ὃς μεγαλοφωνότατος τῶν ποιητῶν Ὅμηρος· τὸν γὰρ ἄριστον τῶν ἡρώων ἐπαινέσαι ζητῶν οὐ λέοντι ἢ παρδάλει ἢ ὑῒ τὴν ἀλκὴν αὐτοῦ εἰκάζει, ἀλλὰ τῷ θάρσει τῆς μυίας καὶ τῷ ἀτρέστῳ καὶ λιπαρεῖ τῆς ἐπιχειρήσεως· οὐδὲ γὰρ θράσος ἀλλὰ θάρσος φησὶν αὐτῇ προσεῖναι. καὶ γὰρ εἰργομένη, φησίν, ὅμως οὐκ ἀφίσταται, ἀλλʼ ἐφίεται τοῦ δήγματος. οὕτω δὲ πάνυ ἐπαινεῖ καὶ ἀσπάζεται τὴν μυῖαν, ὥστε οὐχ ἅπαξ οὐδʼ ἐν ὀλίγοις μέμνηται αὐτῆς, ἀλλὰ πολλάκις· οὕτω κοσμεῖ τὰ ἔπη μνημονευομένη. ἄρτι μὲν τὴν ἀγελαίαν πτῆσιν αὐτῆς ἐπὶ τὸ γάλα διέρχεται, ἄρτι δὲ τὴν Ἀθηνᾶν, ὁπότε τοῦ Μενέλεω τὸ βέλος ἀποκρούεται, ὡς μὴ ἐπὶ τὰ καιριώτατα ἐμπέσοι, εἰκάζων μητρὶ κηδομένῃ κοιμωμένου αὐτῇ τοῦ βρέφους, τὴν μυῖαν αὖθις ἐπεισάγει τῷ παραδείγματι. καὶ μὴν καὶ ἐπιθέτῳ καλλίστῳ αὐτὰς ἐκόσμησεν ἀδινὰς προσειπὼν καὶ τὴν ἀγέλην αὐτῶν ἔθνη καλῶν.

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σύνεσιν δὲ οὐ μικρὰν αὐτῆς εἰπεῖν ἔχω, ὁπόταν τὸν ἐπίβουλον καὶ πολέμιον αὐτῇ τὸν ἀράχνην διαδιδράσκῃ· λοχῶντά τε γὰρ ἐπιτηρεῖ καὶ ἀντίον αὐτῷ ὁρᾷ ἐκκλίνουσα τὴν ὁρμήν, ὡς μὴ ἁλίσκοιτο σαγηνευθεῖσα καὶ περιπεσοῦσα ταῖς τοῦ θηρίου πλεκτάναις. τὴν μὲν γὰρ ἀνδρίαν καὶ τὴν ἀλκὴν αὐτῆς οὐχ ἡμᾶς χρὴ λέγειν, ἀλλʼ ὃς μεγαλοφωνότατος τῶν ποιητῶν Ὅμηρος· τὸν γὰρ ἄριστον τῶν ἡρώων ἐπαινέσαι ζητῶν οὐ λέοντι ἢ παρδάλει ἢ ὑῒ τὴν ἀλκὴν αὐτοῦ εἰκάζει, ἀλλὰ τῷ θάρσει τῆς μυίας καὶ τῷ ἀτρέστῳ καὶ λιπαρεῖ τῆς ἐπιχειρήσεως· οὐδὲ γὰρ θράσος ἀλλὰ θάρσος φησὶν αὐτῇ προσεῖναι. καὶ γὰρ εἰργομένη, φησίν, ὅμως οὐκ ἀφίσταται, ἀλλʼ ἐφίεται τοῦ δήγματος. οὕτω δὲ πάνυ ἐπαινεῖ καὶ ἀσπάζεται τὴν μυῖαν, ὥστε οὐχ ἅπαξ οὐδʼ ἐν ὀλίγοις μέμνηται αὐτῆς, ἀλλὰ πολλάκις· οὕτω κοσμεῖ τὰ ἔπη μνημονευομένη. ἄρτι μὲν τὴν ἀγελαίαν πτῆσιν αὐτῆς ἐπὶ τὸ γάλα διέρχεται,διέρχεται Iliad 2, 469 :the many hordes of clustering fliesThat dart about the sheepfolds in the spring,When pails are wet with milk. Iliad 16, 641They swarmed about the body like the fliesThat in the fold buzz round the milky pails. ἄρτι δὲ τὴν Ἀθηνᾶν, ὁπότε τοῦ Μενέλεω τὸ βέλος ἀποκρούεται, ὡς μὴ ἐπὶ τὰ καιριώτατα ἐμπέσοι, εἰκάζων μητρὶ κηδομένῃ κοιμωμένου αὐτῇ τοῦ βρέφους, τὴν μυῖαν αὖθις ἐπεισάγει τῷ παραδείγματι. καὶ μὴν καὶ ἐπιθέτῳ καλλίστῳ αὐτὰς ἐκόσμησεν ἀδινὰς προσειπὼν καὶ τὴν ἀγέλην αὐτῶν ἔθνη καλῶν.

οὕτω δὲ ἰσχυρά ἐστιν, ὥσθʼ ὁπόταν τι δάκνῃ, τιτρώσκει οὐκ ἀνθρώπου δέρμα μόνον, ἀλλὰ καὶ βοὸς καὶ ἵππου, καὶ ἐλέφαντα λυπεῖ ἐς τὰς ῥυτίδας αὐτοῦ παρεισδυομένη καὶ τῇ αὑτῆς προνομαίᾳ κατὰ λόγον τοῦ μεγέθους ἀμύσσουσα. μίξεως δὲ καὶ ἀφροδισίων καὶ γάμων πολλὴ αὐταῖς ἡ ἐλευθερία, καὶ ὁ ἄρρην οὐ κατὰ τοὺς ἀλεκτρυόνας ἐπιβὰς εὐθὺς ἀπεπήδησεν, ἀλλʼ ἐποχεῖται τῇ θηλείᾳ ἐπὶ πολύ, κἀκείνη φέρει τὸν νυμφίον, καὶ συμπέτονται τὴν ἐναέριον ἐκείνην μῖξιν τῇ πτήσει μὴ διαφθείρουσαι. ἀποτμηθεῖσα δὲ τὴν κεφαλὴν μυῖα ἐπὶ πολὺ ζῇ τῷ σώματι καὶ ἔμπνους ἐστίν.

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ὃ δὲ μέγιστον ἐν τῇ φύσει αὐτῶν ὑπάρχει, τοῦτο δὴ βούλομαι εἰπεῖν. καί μοι δοκεῖ ὁ Πλάτων μόνον αὐτὸ παριδεῖν ἐν τῷ περὶ ψυχῆς καὶ ἀθανασίας αὐτῆς λόγῳ. ἀποθανοῦσα γὰρ μυῖα τέφρας ἐπιχυθείσης ἀνίσταται καὶ παλιγγενεσία τις αὐτῇ καὶ βίος ἄλλος ἐξ ὑπαρχῆς γίνεται, ὡς ἀκριβῶς πεπεῖσθαι πάντας, ὅτι κἀκείνων ἀθάνατός ἐστιν ἡ ψυχή, εἴ γε καὶ ἀπελθοῦσα ἐπανέρχεται πάλιν καὶ γνωρίζει καὶ ἐπανίστησι τὸ σῶμα καὶ πέτεσθαι τὴν μυῖαν ποιεῖ, καὶ ἐπαληθεύει τὸν περὶ Ἑρμοτίμου τοῦ Κλαζομενίου μῦθον, ὅτι πολλάκις ἀφιεῖσα αὐτὸν ἡ ψυχὴ ἀπεδήμει καθʼ ἑαυτήν, εἶτα ἐπανελθοῦσα ἐπλήρου αὖθις τὸ σῶμα καὶ ἀνίστα τὸν Ἑρμότιμον.

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ἀργὸς δὲ αὐτὴ καὶ ἄνετος οὖσα τὰ ὑπὸ τῶν ἄλλων πονούμενα καρποῦται καὶ πλήρης αὐτῇ πανταχοῦ τράπεζα· καὶ γὰρ αἱ αἶγες αὐτῇ ἀμέλγονται, καὶ ἡ μέλιττα οὐχ ἥκιστα, μυίαις καὶ ἀνθρώποις ἐργάζεται, καὶ οἱ ὀψοποιοὶ ταύτῃ τὰ ὄψα ἡδύνουσι, καὶ βασιλέων αὐτῶν προγεύεται καὶ ταῖς τραπέζαις ἐμπεριπατοῦσα συνεστιᾶται αὐτοῖς καὶ συναπολαύει πάντων.

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ἀργὸς δὲ αὐτὴ καὶ ἄνετος οὖσα τὰ ὑπὸ τῶν ἄλλων πονούμενα καρποῦται καὶ πλήρης αὐτῇ πανταχοῦ τράπεζα· καὶ γὰρ αἱ αἶγες αὐτῇ ἀμέλγονται, καὶ ἡ μέλιττα οὐχ ἥκιστα μυίαις καὶ ἀνθρώποις ἐργάζεται, καὶ οἱ ὀψοποιοὶ ταύτῃ τὰ ὄψα ἡδύνουσι, καὶ βασιλέων αὐτῶν προγεύεται καὶ ταῖς τραπέζαις ἐμπεριπατοῦσα συνεστιᾶται αὐτοῖς καὶ συναπολαύει πάντων.

νεοττιὰν δὲ ἢ καλιὰν οὐκ ἐν ἑνὶ τόπῳ κατεστήσατο, ἀλλὰ πλάνητα τὴν πτῆσιν κατὰ τοὺς Σκύθας ἐπανῃρημένη, ὅπου ἂν τύχῃ ὑπὸ τῆς νυκτὸς καταληφθεῖσα, ἐκεῖ καὶ ἑστίαν καὶ εὐνὴν ποιεῖται. ὑπὸ σκότῳ μέντοι, ὡς ἔφην, οὐδὲν ἐργάζεται οὐδὲ ἀξιοῖ λανθάνειν τι πράττουσα, οὐδὲ ἡγεῖταί τι αἰσχρὸν ποιεῖν, ὃ ἐν φωτὶ δρώμενον αἰσχυνεῖ αὐτήν.

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φησὶν δὲ ὁ μῦθος καὶ ἄνθρωπόν τινα Μυῖαν τὸ ἀρχαῖον γενέσθαι πάνυ καλήν, λάλον μέντοι γε καὶ στωμύλον καὶ ᾠδικήν, καὶ ἀντερασθῆναί γε τῇ Σελήνῃ κατὰ τὸ αὐτὸ ἀμφοτέρας τοῦ Ἐνδυμίωνος. εἶτʼ ἐπειδὴ κοιμώμενον τὸ μειράκιον. συνεχὲς ἐπήγειρεν ἐρεσχηλοῦσα καὶ ᾅδουσα καὶ κωμάζουσα ἐπʼ αὐτόν, τὸν μὲν ἀγανακτῆσαι, τὴν δὲ Σελήνην ὀργισθεῖσαν εἰς τοῦτο τὴν Μυῖαν μεταβαλεῖν καὶ διὰ τοῦτο πᾶσι νῦν τοῖς κοιμωμένοις αὐτὴν τοῦ ὕπνου φθονεῖν μεμνημένην ἔτι τοῦ Ἐνδυμίωνος, καὶ μάλιστα τοῖς νέοις καὶ ἁπαλοῖς· καὶ τὸ δῆγμα δὲ αὐτὸ καὶ ἡ τοῦ αἵματος ἐπιθυμία οὐκ ἀγριότητος, ἀλλʼ ἔρωτός ἐστι σημεῖον καὶ φιλανθρωπίας· ὡς γὰρ δυνατὸν ἀπολαύει καὶ τοῦ κάλλους τι ἀπανθίζεται.

+

φησὶν δὲ ὁ μῦθος καὶ ἄνθρωπόν τινα Μυῖαν τὸ ἀρχαῖον γενέσθαι πάνυ καλήν, λάλον μέντοι γε καὶ στωμύλον καὶ ᾠδικήν, καὶ ἀντερασθῆναί γε τῇ Σελήνῃ κατὰ τὸ αὐτὸ ἀμφοτέραςκατὰ τὸ αὐτὸ ἀμφοτέρας: probably a gloss (Herwerden, Nilén). τοῦ Ἐνδυμίωνος. εἶτʼ ἐπειδὴ κοιμώμενον τὸ μειράκιον συνεχὲς ἐπήγειρεν ἐρεσχηλοῦσα καὶ ᾄδουσα καὶ κωμάζουσα ἐπʼ αὐτόν, τὸν μὲν ἀγανακτῆσαι, τὴν δὲ Σελήνην ὀργισθεῖσαν εἰς τοῦτο τὴν Μυῖαν μεταβαλεῖν· καὶ διὰ τοῦτο πᾶσι νῦν τοῖς κοιμωμένοις αὐτὴν τοῦ ὕπνου φθονεῖν μεμνημένην ἔτι τοῦ Ἐνδυμίωνος, καὶ μάλιστα τοῖς νέοις καὶ ἁπαλοῖς· καὶ τὸ δῆγμα δὲ αὐτὸ καὶ ἡ τοῦ αἵματος ἐπιθυμία οὐκ ἀγριότητος, ἀλλʼ ἔρωτός ἐστι σημεῖον καὶ φιλανθρωπίας· ὡς γὰρ δυνατὸν ἀπολαύει καὶ τοῦ κάλλους τι ἀπανθίζεται.

-

ἐγένετο κατὰ τοὺς παλαιοὺς καὶ γυνή τις ὁμώνυμος αὐτῇ, ποιήτρια, πάνυ καλὴ καὶ σοφή, καὶ ἄλλη ἑταίρα τῶν Ἀττικῶν ἐπιφανής, περὶ ἧς καὶ ὁ κωμικὸς ποιητὴς ἔφη, ἡ Μυῖα ἔδακνεν αὐτὸν ἄχρι τῆς καρδίας· οὕτως οὐδὲ ἡ κωμικὴ χάρις ἀπηξίωσεν οὐδὲ ἀπέκλεισε τῆς σκηνῆς τὸ τῆς μυίας ὄνομα, οὐδʼ οἱ γονεῖς ᾐδοῦντο τὰς θυγατέρας οὕτω καλοῦντες. ἡ μὲν γὰρ τραγῳδία καὶ σὺν . μεγάλῳ ἐπαίνῳ μέμνηται τῆς μυίας, ὡς ἐν τούτοις, - δεινόν γε τὴν μὲν μυῖαν ἀλκίμῳ σθένει - πηδᾶν ἐπʼ ἀνδρῶν σώμαθʼ, ὡς πλησθῇ φόνου, - ἄνδρας δʼ ὁπλίτας πολέμιον ταρβεῖν δόρυ. +

ἐγένετο κατὰ τοὺς παλαιοὺς καὶ γυνή τις ὁμώνυμος αὐτῇ, ποιήτρια, πάνυ καλὴ καὶ σοφή, καὶ ἄλλη ἑταίρα τῶν Ἀττικῶν ἐπιφανής, περὶ ἧς καὶ ὁ κωμικὸς ποιητὴς ἔφη, ἡ Μυῖα ἔδακνεν αὐτὸν ἄχρι τῆς καρδίας· οὕτως οὐδὲ ἡ κωμικὴ χάρις ἀπηξίωσεν οὐδὲ ἀπέκλεισε τῆς σκηνῆς τὸ τῆς μυίας ὄνομα, οὐδʼ οἱ γονεῖς ᾐδοῦντο τὰς θυγατέρας οὕτω καλοῦντες. ἡ μὲν γὰρ τραγῳδία καὶ σὺν μεγάλῳ ἐπαίνῳ μέμνηται τῆς μυίας, ὡς ἐν τούτοις, + δεινόν γε τὴν μὲν μυῖαν ἀλκίμῳ σθένει + πηδᾶν ἐπʼ ἀνδρῶν σώμαθʼ, ὡς πλησθῇ φόνου, + ἄνδρας δʼ ὁπλίτας πολέμιον ταρβεῖν δόρυ. πολλὰ δʼ ἂν εἶχον εἰπεῖν καὶ περὶ Μυίας τῆς Πυθαγορικῆς, εἰ μὴ γνώριμος ἦν ἅπασιν ἡ κατʼ αὐτὴν ἱστορία.

-

γίγνονται δὲ καὶ μέγισταί τινες μυῖαι, ἃς στρατιώτιδας οἱ πολλοὶ καλοῦσιν, οἱ δὲ κύνας, τραχύταται τὸν βόμβον καὶ τὴν πτῆσιν ὠκύταται, αἵ γε καὶ μακροβιώταταὶ εἰσιν καὶ τοῦ χειμῶνος ὅλου ἄσιτοι διακαρτεροῦσιν ὑπεπτηχυῖαι τοῖς ὀρόφοις μάλιστα, ἐφʼ ὧν κἀκεῖνο θαυμάζειν ἄξιον, ὅτι ἀμφότερα, καὶ τὰ θηλειῶν καὶ τὰ ἀρρένων, δρῶσιν καὶ βαινόμεναι καὶ βαίνοντες ἐν τῷ μέρει κατὰ τὸν Ἑρμοῦ καὶ Ἀφροδίτης παῖδα τὸν μικτὸν τὴν φύσιν καὶ διττὸν τὸ κάλλος. πολλὰ δʼ ἔτι ἔχων εἰπεῖν καταπαύσω τὸν λόγον, μὴ καὶ δόξω κατὰ τὴν παροιμίαν ἐλέφαντα ἐκ μυίας ποιεῖν.

+

γίγνονται δὲ καὶ μέγισταί τινες μυῖαι, ἃς στρατιώτιδας οἱ πολλοὶ καλοῦσιν, οἱ δὲ κύνας, τραχύταται τὸν βόμβον καὶ τὴν πτῆσιν ὠκύταται, αἵ γε καὶ μακροβιώταταί εἰσιν καὶ τοῦ χειμῶνος ὅλου ἄσιτοι διακαρτεροῦσιν ὑπεπτηχυῖαι τοῖς ὀρόφοις μάλιστα, ἐφʼ ὧν κἀκεῖνο θαυμάζειν ἄξιον, ὅτι ἀμφότερα, καὶ τὰ θηλειῶν καὶ τὰ ἀρρένων, δρῶσιν καὶ βαινόμεναι καὶβαινόμεναι καὶ Schwartz: not in MSS. βαίνοντες ἐν τῷ μέρει κατὰ τὸν Ἑρμοῦ καὶ Ἀφροδίτης παῖδα τὸν μικτὸν τὴν φύσιν καὶ διττὸν τὸ κάλλος. πολλὰ δʼ ἔτι ἔχων εἰπεῖν καταπαύσω τὸν λόγον, μὴ καὶ δόξω κατὰ τὴν παροιμίαν ἐλέφαντα ἐκ μυίας ποιεῖν.

 diff --git a/data/tlg0062/tlg007/__cts__.xml b/data/tlg0062/tlg007/__cts__.xml index f652cac47..e37f241fc 100644 --- a/data/tlg0062/tlg007/__cts__.xml +++ b/data/tlg0062/tlg007/__cts__.xml @@ -1,11 +1,17 @@ - + Nigrinus - + Νιγρίνου Φιλοσοφία Lucian, Vol. 1. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1913. - - \ No newline at end of file + + + Nigrinus + Lucian, Vol. 1. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1913. + + + + diff --git a/data/tlg0062/tlg007/tlg0062.tlg007.perseus-eng1.xml b/data/tlg0062/tlg007/tlg0062.tlg007.perseus-eng1.xml new file mode 100644 index 000000000..9e9998b19 --- /dev/null +++ b/data/tlg0062/tlg007/tlg0062.tlg007.perseus-eng1.xml @@ -0,0 +1,1081 @@ + + + + + + +Nigrinus +Lucian of Samosata +Austin Morris Harmon, 1878-1950 +National Endowment for the Humanities +Gregory Crane + +Gregory Crane +OCRd, tagged and added initial corrections to the text + + + +Perseus Digital Library +tlg0062.tlg001.1st1K-eng1.xml + +Available under a Creative Commons Attribution-ShareAlike 4.0 International License + +2023 +Trustees of Tufts University +United States + + + + + +Lucian + + +Austin Morris Harmon + + +Lucian of Samosata + +Trustees of Tufts University +Cambridge, MA +1913 + +1 + +The Hathi Trust + + + + + +

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+ + + + + +Greek +Latin + + + + + + + + +
+NigrinusExcept through Lucian, nothing is known of this philosopher. Some have sought to identify him with one Albinus, about whom we have scarcely any information, and others have thought him a child of Lucian’s fancy. But it is quite possible that he really existed, and led, as Lucian says, a life of retirement. +
+LETTER TO NIGRINUS +

Best wishes to Nigrinus from Lucian !

+ +

The proverb says “An ow] to Athens!” meaning +that it would be ridiculous for anyone to bring owls +there, because they have plenty in the city. If I +wanted to display my command of language, and +were sending Nigrinus a book written for that +purpose, I should be exposing myself to ridicule +as a genuine importer of owls. But it is only +my state of mind which I wish to reveal to you, how +I feel now, and how deeply I have been moved by +your discourse. So I may fairly be acquitted even +of the charge contained in Thucydides’ saying2, 40, 3. that +ignorance makes men bold, but discourse +To bring out the play on words, "discourse” is used here +in the obsolete sense of "consideration, reflection.” +cautious, +for clearly this great hardihood of mine is not due to +ignorance alone, but also to fondness for discourse ! +Good health to you ! +

+
+THE WISDOM OF NIGRINUS + +

How very lordly and exalted you are since +you came back! Really, you don’t deign to notice +us any more, you don’t associate with us, and you +don’t join in our conversations : you have changed + + + + + + +all of a sudden, and, in short, have a supercilious air. + +I should be glad to find out from you how it comes +that you are so peculiar, and what is the cause of all +this?

+ +

Nothing but good fortune, my dear fellow.

+ +

What do you mean ?

+ +

I have come back to you transformed by the +wayside into a happy and a blissful man—in the +language of the stage, “thrice blessed.”

+ +

Heracles! in so short a time?

+ +

Yes, truly.

+ +

But what is the rest of it? What is it that +you are puffed up about? Let us enjoy something +more than a mere hint: let us have a chance to get +at the facts by hearing the whole story.

+ +

Don’t you think it wonderful, in the name of +Zeus, that once a slave, I am now free! « once poor, +now rich indeed” ; once witless and befogged, now +saner?Apparently a free quotation from some play that is lost. +(Kock, adesp. 1419.) + +

+ +

+

+ +

Why, yes! nothing could be more fmportant. +But even yet I don’t clearly understand what you +mean.

+ +

Well, I made straight for Rome, wanting to +see an oculist; for I was having more and more +trouble with my eye.

+ +

I know all that, and hoped you would find +an able man.

+ +

As I had resolved to pay my respects to +Nigrinus the Platonic philosopher, which I had not +done for a long time, I got up early and went to his +house, and when I had knocked at the door and the +man had announced me, I was asked in. On + + + + +entering, I found him with a book in his hands and +many busts of ancient philosophers standing round +about. Beside him there had been placed a tablet +filled with figures in geometry and a reed globe, +made, I thought, to represent the universe. + +

+ +

+ +Well, he greeted me in very friendly way and +asked me how I was getting on. I told him +everything, and naturally in my own tum wanted to +know how he was getting on, and whether he had +made up his mind to take the trip to Greece again. +Beginning:-to talk on these topics and to explain +his position, my dear fellow, he poured enough +ambrosial speech over me to put out of date the +famous Sirens +Odyss. 12, 39 ; 167. +(if there ever were any) and the +nightingales +Odyss. 19, 518. and the lotus of Homer. +Odyss. 9, 94. The lotus is mentioned because of its +effect. 1t made Odysseus’ shipmates +Among the Lotus-eaters fain to stay +And gather lotus, and forget their homes. A divine + +utterance! +

+ +

+ +For he went on to praise philosophy +and the freedom that it gives, and to ridicule the +things that are popularly considered blessings— +wealth and reputation, dominion and honour, yes +and purple and gold—things accounted very desirable +by most men, and till then by me also. I took it all +in with eager, wide-open soul, and at the moment I +couldn’t imagine what had come over me ; I was all +confused. Then I felt hurt because he had criticised +what was dearest to me—wealth and money and +reputation,—and I all but cried over their downfall ; + + + + + + +and then I thought them paltry and ridiculous, and +was glad to be looking up, as it were, out of the +murky atmosphere of my past life to.a clear sky and +a great light. In consequence, I actually forgot my +eye and its ailment—would you believe it ?—and by +degrees grew sharper-sighted in my soul ; which, all +unawares, I had been carrying about in a purblind +condition till then. + +

+ +

+ +I went on and on, and so +got into the state with which you just reproached +me: what he said has made me proud and exalted, +and in a word, I take no more notice of trifles. I +suppose I have had the same sort of experience with +philosophy that the Hindoos are said to have had +with wine when they first tasted it. As they are +by nature more hot-blooded than we, on taking such +strong drink they became uproarious at once, and +were crazed by the unwatered beverage twice as +much as other people. There you have it! I am +going about enraptured and drunk with the wine of +his discourse. + +

+ +

+

+ +

Why, that isn’t drunkenness, it is sobriety and +temperance! I should like to hear just what he +said, if possible. It is far, very far from right, in +my opinion, to be stingy with it, especially if the +person who wants to hear is a friend and has the +same interests.

+ +

Cheer up, good soul! you spur a willing horse, +as Homer says,Iliad 8, 293. +and if you hadn’t got ahead of me, +I myself should have begged you to listen to my +tale, for I want to have you bear witness before the +world that my madness has reason in it. Then, too, + + + + + +I take pleasure in calling his words to mind +frequently, and have already made it a regular +exercise : even if nobody happens to be at hand, I +repeat them to myself two or three times a day just +the same. + +

+ +

+ +I am in the same case with lovers. +In the absence of the objects of their fancy they +think over their actions and their words, and by +dallying with these beguile their lovesickness into +the belief that they have their sweethearts near; in +fact, sometimes they even imagine they are chatting +with them and are as pleased with what they +formerly heard as if it were just being said, and by +applying their minds to the memory of the past give +themselves no time to be annoyed ‘by the present. +So I, too, in the absence of my mistress Philosophy, +get no little comfort out of gathering together the +words that I then heard and turning them over to +myself. In short, I fix my gaze on that man as if he +were a lighthouse and I were adrift at sea in the +dead of night, fancying him by me whenever I do +anything and always hearing him repeat his former +words. Sometimes, especially when I put pressure +on my soul, his face appears to me and the sound of +his voice abides in my ears. Truly, as the comedian +says, +Eupolis in the Demes, referring to Pericles Kock, 94 + +None better in the world to make a speech ! +He’d take the floor and give your orators +A ten-foot start, as a good runner does, +And then catch up. Yes, he was fleet, and more— +Persuasion used to perch upon his lips, +So great his magic; he alone would leave +His sting implanted in his auditors. + +“he left a sting implanted in his hearers!” + + + + + +

+ +

+

+ +

Have done with your long prelude, “you +strange fellow ; begin at the beginning and tell me +what he said. You irritate me more than a little +with your beating about the bush.

+ +

You are right! I must do so. But look here, _ +my friend : you’ve seen bad actors in tragedy before +now—yes, and in comedy too, I'll swear? I mean +the sort that are hissed and ruin pieces and finally +get driven off the stage, though their plays are often +good and have won a prize.

+ +

I know plenty of the sort. But what of it ?

+ +

I am afraid that, as you follow me, you may +think that I present my lines ridiculously, hurrying +through some of them regardless of metre, and +sometimes even spoiling the very sense by my +incapacity ; and that you may gradually be led to +condemn the play itself. As far as I am concerned, +I don’t care at all; but if the play shares my failure +and comes to grief on my account, it will naturally +hurt me more than a little. +

+ +

+ +Please bear it in +mind, then, all through the performance that the +poet is not accountable to us for faults of this nature, +and’ is sitting somewhere far away from the stage, +completely unconcerned about what is going on in +the theatre, while I am but giving you a chance to +test my powers and see what sort of actor I am in +point of memory; in other respects my réle is no +more important than that of a messenger in tragedy. +Therefore, in case I appear. to be saying something +rather poor, have the excuse to hand that it was +better, and that the poet no doubt-told it differently. +As for myself, even if you hiss me off the stage, I +shan’t be hurt at all! + + + + + +

+ +

+

+ +

Hermes !Invoked as the god of orators. +what a fine introduction you have +made, just like a professor of public speaking! +You intend, I am sure, to add that your conversation +was short, that you didn’t come prepared to speak, +and that it would be better to hear him tell it himself, for really you have only carried in mind what +little you could. Weren’t you going to say that? +Well, there is no longer any necessity for it on my +account ; consider your whole introduction finished +as far as I am concerned, for I am ready to cheer +and to clap. But if you keep shilly-shallying, I'll +bear you a grudge all through the speech and will +hiss right, sharply. + +

+ +

+

+ +

Yes, I should have liked to say all that you +mention, and also that I do not intend to quote +him without a break and in his own words, in a long +speech covering everything, for that would be quite +beyond my powers; nor yet to quote him in the first +person, for fear of making myself like the actors +whom I mentioned in another way. Time and again +when they have assumed the role of Agamemnon or +Creon or even Heracles himself, costumed in cloth +of gold, with fierce eyes and mouths wide agape, +they speak in a voice that is small, thin, womanish, +and far too poor for Hecuba or Polyxena. Therefore, to avoid being criticised like them for wearing +a mask altogether too big for my head and for being +a disgrace to my costume, I want to talk to you with +my features exposed, so that the hero whose part I +am taking may not be brought down with me if I +stumble. +

+ +

+

+ +

Will the man never stop talking so much +stage and tragedy to me? + + + + +

+ +

Why, yes! I will stop, certainly, and will now +turn to my subject. The talk began with praise of +Greece and of the men of Athens, because Philosophy +and Poverty have ever been their fuster-brothers, +and they do not look with pleasure on any man, be +he citizen or stranger, who strives to introduce +luxury among them, but if ever anyone comes to +them in that frame of mind, they gradually correct +him and lend a hand in his schooling and convert +him to the simple life. +

+ +

+ +For example, he mentioned a millionaire who +came to Athens, a very conspicuous and vulgar +person with his crowd of attendants and his gay +clothes and jewelry, and expected to be envied by +all the Athenians and to be looked up to as a happy +man. But they thought the creature unfortunate, +and undertook to educate him, not in a harsh way, +however, nor yet by directly forbidding him to live +as he would in a free city. But when he made himself a nuisance at the athletic clubs and the baths by +jostling and crowding passers with his retinue, +someone or other would say in a low tone, pretending +to be covert, as if he were not directing the remark +at the man himself: “He is afraid of being +murdered in his tub! Why, profound peace reigns +in the baths; there is no need of an army, then!” +And the man, who never failed to hear, got a bit of +instruction in passing. His gay clothes and his +purple gown they stripped from him very neatly by +making fun of his flowery colours, saying, “Spring +already?” ‘How did that peacock get here f” +“Perhaps it’s his mother’s” and the like. His other +vulgarities they turned into jest in the same way— + + + + +the number of his rings, the over-niceness of his +hair, the extravagance of his life. So he was +disciplined little by little, and went away much +improved by the public education he had received. + +

+ +

+ +To show that they are not ashamed to confess +poverty, he mentioned to me a remark which he +said he had heard everybody make with one accord +at the Panathenaic games. One of the citizens had +been arrested and brought before the director of the +games because he was looking on in a coloured cloak. +Those who saw it were sorry for him and tried to +beg him off, and when the herald proclaimed that +he had broken the law by wearing such clothing at +the games, they all cried out in one voice, as if by +pre-arrangement, to excuse him for being in that +dress, because, they said, he had no other. +Well, he praised all this, and also the freedom +there and the blamelessness of their mode of living, +their quiet and leisure; and these advantages they +certainly have in plenty. He declared, for instance, +that a life like theirs is in harmony with philosophy - +and can keep the character pure ; so that a serious +man who has been taught to despise wealth and +elects to live for what is intrinsically good will find +Athens éxactly suited to him. + +

+ +

+ +But a man who +loves wealth and is enthralled by gold and measures +happiness by purple and power, who has not tasted +liberty or tested free speech or contemplated truth, +whose constant companions are flattery and servility ; +a min who has unreservedly committed his soul to +pleasure and has resolved to serve none but her, +fond of extravagant fare and fond of wine and + + + + +women, full of trickery, deceit and falsehood; a +man who likes to hear twanging, fluting and emasculated singing— +

+ +

+"Such folk,” said he, “should live +in Rome, for every street and every square is full of +the things they cherish most, +A reminiscence of Aratus (Phaenom. 2): ‘ And every +human-street and every square is full of the presence of +God.” +and they can admit +pleasure by every gate—by the eyes, by the ears +and nostrils, by the throat and reins, Its everflowing, turbid stream widens every street; it +brings in adultery, avarice, perjury and the whole +family of the vices, and sweeps the flooded soul bare +of self-respect, virtue, and righteousness; and then the +ground which they have left a desert, ever parched +with thirst, puts forth a rank, wild growth of lusts.” +That was the character of the city, he declared, +and those all the good things it taught. + +

+ +

+ +“For +my part,” said he, “when I first came back from +Greece, on getting into the neighbourhood of Rome +I stopped and asked myself why I had come here, +repeating the well-known words of Homer: +Odyss. 11, 93. +‘Why +left you, luckless man, the light of day’—Greece, +to wit, and all that happiness and freedom— and +came to see’ the hurly-burly here—informers, +haughty greetings, dinners, flatterers, murders, +legacy-hunting, feigned friendships? And what in +the world do you intend to do, since you can neither +go away nor do as the Romans do?” + + + + + + +

+ +

+“After communing with myself in this vein and +pulling myself out of bowshot as Zeus did Hector +in Homer, + + + +From out the slaughter, blood, and battle-din, + +Iliad 11, 163. + +I decided to be a stay-at-home in future. Choosing +thereby a sort of life which seems to most people +womanish and spiritless, I converse with Plato, +Philosophy and Truth, and seating myself, as it +were, high up in a theatre full of untold thousands, +I look down on what takes place, which is of a +quality sometimes to afford amusement and laughter, +sometimes to prove a man’s true steadfastness. + +

+ +

+ +“Indeed (if it is right to speak in praise of what is +bad), don’t suppose that there is any better school for +virtue or any truer test of the soul than this city and +the life here; it is no small matter to make a stand +against so many desires, so many sights and sounds +that lay rival hands on a man and pull him in every +direction. One must simply imitate Odysseus and +sail past them; not, however, with his hands bound +(for that would be cowardly) nor with his ears +stopped with wax, but with ears open and body +free, and in a spirit of genuine contempt. + +

+ +

+ +Furthermore, one has cause to admire philosophy when he +beholds so much folly, and to despise the gifts of +fortune when he sees on the stage of life a play of +many réles, in which one man enters first as servant, +then as master; another first as rich, then as poor; +another now as beggar, now as nabob or king; +another as So-and-so’s friend, another as his enemy ; +another as an exile. And the strangest part of it all +is that although Fortune attests that she makes light + + + + + +of human affairs and admits that there is no stability +in them, and in spite of the fact that men see this +demonstrated every day, they still yearn for wealth +and power, and go about every one of them full of +unrealised hopes. +

+ +

+ +“But I have said that there is food for laughter +and amusement in what goes on; let me now explain +it. To begin with, are not the rich ridiculous? They +display their purple gowns and show their rings and +betray an unbounded lack of taste. Would you +believe it ?—they make use of another man’s +The nomenclator : his proper office was merely to present +the guests to his master, but in reality he often received +them in his master’s stead. +voice +in greeting people they meet, expecting them to be +thankful for a glance and nothing more, while some, +lordlier than the rest, even require obeisance to be +made to them: not at long range, though, or in the +Persian style. No, you must go up, bow your head, +humbling your soul and showing its feelings by +carrying yourself to match them, and kiss the man’s +breast or his hand, while those who are denied even +this privilege envy and admire you! And the man +stands for hours and lets himself be duped! At any +rate there is one point in their inhumanity that I +commend them for—they forbid us their lips! + +

+ +

+ +“Far more ridiculous, however, than the rich are +those who visit them and pay them court. They get +up at midnight, run all about the city, let servants +bolt the doors in their faces and suffer themselves +to be called dogs, toadies and similar names. By +way of reward for this galling round of visits they +get the much-talked-of dinner, a vulgar thing, the +source of many evils. How much they eat there, + + + + +how much they drink that they do not want, and +how much they say that should not have been said! +At last they go away either finding fault or nursing +a grievance, either abusing the dinner or accusing +‘the host of insolence and neglectfulness. They fill +the side-streets, puking and fighting at the doors of +brothels, and most of them go to bed by daylight +and give the doctors a reason for making their +rounds. Not all, though ; for some—would you +believe it ?—haven’t even time to be ill! + +

+ +

+ +“For my part I hold that the toadies are far +worse than the men they toady to, and that they +alone are to blame for the arrogance of the others. +When they admire their possessions, praise their +plate, crowd their doorways in the early morning +and go up and speak to them as a slave speaks to his +master, how can you expect the rich to feel? If by +common consent they refrained but a short time from +this voluntary servitude, don’t you think that the +tables would be turned, and that the rich would +come to the doors of the poor and beg them not to +leave their happiness unobserved and unattested and +their beautiful tables and great houses unenjoyed +and unused? It is not so much being rich that they +like as being congratulated on it. The fact is, of +course, that the man who lives in a fine house gets +no good of it, nor of his ivory and gold either, unless +someone admires it all. What men ought to do, +then, is to reduce and cheapen the rank of the rich +in this way, erecting in the face of their wealth a + + + + +breastwork of contempt. But as things are, they +turn their heads with servility. + +

+ +

+ +“That common men who unreservedly admit +their want of culture should do such things might +fairly be thought reasonable; but that many selfstyled philosophers should act still more ridiculously +than they—this is the surprising thing! How do +you suppose I feel in spirit when I see one of them, +especially if he be well on in years, among a crowd +of toadies, at the heels of some Jack-in-office, in conference with the dispensers of his dinner-invitations ? +His dress only marks him out among the rest and +makes him more conspicuous. What irritates me +most is that they do not change their costume: +certainly they are consistent play-actors in everything else. Take their conduct at dinners—to +what ethical ideal are we to ascribe it? + +

+ +

+ +Do they +not stuff themselves more vulgarly, get drunk more +conspicuously, leave the table last of all, and expect +to carry away more delicacies than anyone else? +Some, more subtle than the rest, have often gone so +far as to sing.” +All this, he thought, was ridiculous: and he made +special mention of people who cultivate philosophy +for hire and put virtue on sale over a counter, as it +were : indeed, he called the lecture-rooms of these +men factories and bazaars. For he maintained that +one who intends to teach contempt for wealth +should first of all show that he is himself above +gain. +

+ +

+ +Certainly he used to put these principles into +practice consistently, not only giving instruction +without recompense to all who desired it, but +helping the needy and holding all manner of super- + + + +fluity in contempt. So far was he from coveting the +property of others that even when his own property +was going to rack and ruin he did not concern +himself about it. Although he had a farm not far +from the city, he’ did not care to set foot on it for +many years. More than this, he used to say that it +was not his at all. His idea was, I take it, that we +are not “owners” of any of these things by natural +law, but that we take over the use of them for +an indefinite period by custom and inheritance, and +are considered their proprietors for a brief space ; +and when our allotted days of grace are past +another takes them over and enjoys the title. +He likewise sets no mean example for those who +care to imitate him in his simple diet, his moderate +physical exercises, his earnest face, his plain clothes +and above all, his well-balanced understanding and +his kindly ways. + +

+ +

+ +He always advised his disciples +not to postpone being good, as most people do, by +setting themselves a limit in the form of a holiday or +a festival, with the intention of beginning from that +date to shun lies and do as they should; for he +deemed that an inclination towards the higher life +brooked no delay. He made no secret of his +condemnation of the sort of philosophers who think it +a course in virtue if. they train the young to enduré +“full many pains and toils," +Evidently a quotation: the source is unknown. +the majority +recommending cold baths, though some whip them, +and still others, the more refined. of their sort, scrape +” the surface of their skin with a knife-blade. + +

+ +

+It was his + + + + + +opinion that this hardness and insensibility should +be created rather in the souls of men, and that +he who elects to give the best possible education +ought to have an eye to soul, to body, and to age +and previous training, that he may not subject +himself to criticism on the score of setting his pupils +tasks beyond their strength. Indeed, he asserted +that many die as a result of strains so unreasonable. +I myself saw one student who, after a taste of the +tribulations in that camp, had made off without a +backward glance as soon as he heard true doctrine, +and had come to Nigrinus: he was clearly the +better for it. + +

+ +

+At length leaving the philosophers, he recurred to +the rest of mankind, and told about the uproar of +the city, the crowding, the theatres, the races, the +statues. of the drivers, the names of the horses, and +the conversations in the streets about these matters. +The craze for horses is really great, you know, and +men with a name for earnestness have caught it in +great numbers. + +

+ +

+Next he touched upon another human comedy, +played by the people who occupy themselves with +life beyond the grave and with last wills, adding +that sons of Rome speak the truth only once in their +whole lives (meaning in their wills), in order that +they may not reap the fruits of their truthfulness ! +A famous instance is the case of Petronius, who expressed +his opinion of Nero in his will and made the emperor his +executor. +I could not help interrupting him with laughter +when he said that they want to have their follies +buried with them and to leave their stupidity on +record, inasmuch as some of them leave instructions + + + + + +that clothing be burned with them which they prized +in life, others that servants stay by their tombs, +and here and there another that his gravestone be +wreathed with flowers. + +They remain foolish even +on their deathbeds. + +

+ +

+ +He thought he could guess +what they had done in life when they issued such +injunctions touching the hereafter: “It is they,” +said he, “who buy expensive dainties and let wine +flow freely at dinners in an atmosphere of saffron +and perfumes, who glut themselves with roses in +midwinter, loving their rarity and unseasonableness +and despising what is seasonable and natural because +of its cheapness’; it is they who drink myrrh.” And +that was the point in which he criticised them +especially, that they do not even know how to give +play to their desires, but transgress in them and +obliterate the boundary-lines, on all sides surrendering their souls to luxury to be trodden under foot, +and as they say in tragedy and comedy, “forcing an +entrance alongside the door." +The phrase does not occur in any of the extant plays. +As Greek houses were generally of sun-dried brick, it was +not difficult to dig through the wall, but only an inveterate +‘wall-digger’ (housebreaker) would choose that method of +entry when the door was unlocked. +These he called +unidiomatic pleasures. + +

+ +

+ +From the same standpoint he made a comment +exactly like that of Momus. Just as the latter found +fault with the god +Poseidon: see Hermotimus, 20. +who made the bull for not +putting the horns in front of the eyes, so he censured +those who wear garlands for not knowing where +they should go. “If it is the scent of their violets + + + + + + +and roses that they like,” he said, “they certainly +ought to put their garlands under their noses, as +close as may be to the intake of the breath, so as to +inhale the greatest possible amount of pleasure.” + +

+ +

+ +Another thing, he ridiculed the men who +devote such a surprising degree of energy to dinners +in the effort to secure variety in flavours and new +effects in pastry. He said that these underwent a +great deal of inconvenience through their devotion +to a brief and temporary pleasure. Indeed, he +pointed out that all their trouble was taken for +the sake of four finger-breadths, the extent of the’ +longest human throat. “Before eating,” said he, +“they get no good out of what they have bought, +_\and after eating, the sense of fulness is no more +agreeable because it derives from expensive food ; it +follows, then, that it is the pleasure of swallowing +which has cost them so dear.” And he said that it +served them right for being uneducated and consequently unfamiliar with the truer pleasures, which +are all dispensed by philosophy to those who elect +a life of toil. + +

+ +

+ +He had much to say about their behaviour +in the baths—the number of their attendants, their +offensive actions, and the fact that some of them are +carried by servants almost as if they were corpses on +their way to the graveyard. There is one practice, +however, which he appeared to detest above all +others, a wide-spread custom in the city and in the +baths. It is the duty of certain servants, going in +advance of their masters, to cry out and warn them +to mind their footing when they are about to pass +something high or low, thus reminding them, oddly +enough, that they are walking! He was indignant, + + + + +you see, that although they do not need the mouths +or the hands of others in eating or the ears of others +in hearing, they need the eyes of others to see their +way in spite of the soundness of their own, and +suffer themselves to be given directions fit only for +unfortunates and blind men. - “Why,” said- he, +“this is actually done in public squares at midday, +even to governors of cities!” +

+ +

+When he had said this and much more of the © +same sort, he ended his talk. Until then I had +listened to him in awe, fearing that he would cease. +When he stopped, I felt like the Phaeacians of old,Odyss. 11, 333. +for I stared at him a long time spellbound. Afterwards, in a great fit of confusion and giddiness, I +dripped with sweat, I stumbled and stuck in the +endeavour to speak, my voice failed, my tongue +faltered, and finally I began to cry in embarrassment; for the effect he produced: in me was not +superficial or casual. My wound was deep and vital, +and his words, shot with great accuracy, clove, if I +may say so, my very soul in twain. + +

+ +

+ +For if I too +may now adopt the language of a philosopher, +my conception of the matter is that the soul of a +well-endowed man resembles a very tender target. +Many bowmen, their quivers full of words of all +sorts and kinds, shoot at it during life, but not with +success in every case. Some draw to the head and +let fly harder than they should: though they hit the +target, their arrows do not stick in it, but owing to + + + + + +their momentum go through and continue their +flight, leaving only a gaping wound in the soul.. +Others, again, do the opposite ; themselves too weak, +their bows too slack, the arrows do not even carry +to the target as a rule, but often fall spent at half +the distance ; and if ever they do carry, they strike + + + with a mere fret o’ the skin, + +Iliad 17, 599. + + + +and do not make a +deep wound, as they were not sped with a strong +pull. + +

+ +

+ +But a good bowman like Nigrinus first of +all scans the target closely for fear that it may be +either very soft or too hard for his arrow—for of +course there are impenetrable targets. When he is +clear on this point, he dips his arrow, not in venom +like those of the Scythians nor in vegetable poison +like those of the Curetes, but in a sweet, gently-working drug, and then shoots with skill. The arrow, +driven by just the right amount of force, penetrates +to ghe point of passing through, and then sticks fast +and gives off a quantity of the drug, which naturally +spreads and completely pervades the soul. That is +why people laugh and cry as they listen, as I did— +of course the drug was quietly circulating in my soul. +I could not help quoting him the well-known line: + + + Shoot thus, and bring, mayhap, a ray of hope! + +Iliad 8, 282. + + + +Not everyone who hears the Phrygian flute goes +frantic, but only those who are possessed of ‘Rhea +and are put in mind of their condition by the music. +In, like manner, naturally, not all who listen to +philosophers go away enraptured and wounded, but +only those who previously had in their nature some +secret bond of kinship with philosophy. + + + + + + + +

+ +

+

+ +

What a noble, marvellous,—yes, divine tale +you have told, my dear fellow! I did not realise it, +but you certainly were chock-full of your ambrosia +and your lotus! The coysequence is that as you +talked I felt something like a change of heart, and +now that you have stopped I am put out: to speak +in your own style, I am wounded. And no wonder! +for yeu. know that people bitten by mad dogs not: +only go mad themselves, but if in their fury they +treat others as the dogs treated them, the others +take leave of their senses too. Something of the +affection is transmitted with the bite; the diseage +multiplies, and there is a great run of-madness.

+ +

Then you admit your madness?

+ +

Why, certainly ; and more than that, I ask you +to think out some course of treatment for us both.

+ +

We must do as Telephus did, I suppose.

+ +

What’s your meaning now?

+ +

Go to the man who inflicted the wound and +beg him to heal us ! + +Telephus had been grievously wounded by Achilles. +Acting on the advice of the oracle at Delphi : "He who burt +will heal you” (ὁ τρώσας καὶ ἰάσεται), he applied to Achilles +for relief, and was at last cured with the rust of his spear. + + + +All that we know of Demonax derives from this essay, +except for a few sayings elsewhere attributed to him. The +authenticity of the essay has been repeatedly questioned, but +should not be made to depend on the critic’s opinion of +Demonax’s jokes, for—to paraphrase Lucian—we do not need +a George Meredith to tell us that the flavour of a joke grows +weak with age, + +

+ + diff --git a/data/tlg0062/tlg007/tlg0062.tlg007.perseus-grc2.xml b/data/tlg0062/tlg007/tlg0062.tlg007.perseus-grc2.xml index c12c38f4d..ac70e0da2 100644 --- a/data/tlg0062/tlg007/tlg0062.tlg007.perseus-grc2.xml +++ b/data/tlg0062/tlg007/tlg0062.tlg007.perseus-grc2.xml @@ -1,21 +1,23 @@ - + Νιγρίνου Φιλοσοφία Lucian -A. M. Harmon +Austin Morris Harmon, 1878-1950 Perseus Project, Tufts University Gregory Crane Prepared under the supervision of Bridget Almas Lisa Cerrato +Gregory Crane Rashmi Singhal The National Endowment for the Humanities +Harvard Library Arcadia Fund Google Digital Humanities Awards Program @@ -29,14 +31,14 @@ Available under a Creative Commons Attribution-ShareAlike 4.0 International License - + Lucian Lucian - A. M. Harmon + Austin Morris Harmon, 1878-1950 London William Heinemann Ltd. @@ -51,7 +53,7 @@ - + @@ -78,114 +80,114 @@ - +
-
-

Λουκιανὸς Νιγρίνῳ εὗ πράττειν.

-

ἡ μὲν παροιμία φησίν, Γλαῦκα εἰς Ἀθήνας, ὡς γελοῖον ὂν εἴ τις ἐκεῖ κομίζοι γλαῦκας, ὅτι πολλαὶ παρʼ αὐτοῖς εἰσιν. ἐγὼ δʼ εἰ μὲν δύναμιν λόγων ἐπιδείξασθαι βουλόμενος ἔπειτα Νιγρίνῳ γράψας βιβλίον ἔπεμπον, εἰχόμην ἂν τῷ γελοίῳ γλαῦκας ὡς ἀληθῶς ἐμπορευόμενος· ἐπεὶ δὲ μόνην σοι δηλῶσαι τὴν ἐμὴν γνώμην ἐθέλω, ὅπως τε νῦν ἔχω καὶ ὅτι μὴ παρέργως εἴλημμαι· πρὸς τῶν σῶν λόγων, ἀποφεύγοιμʼ ἂν εἰκότως καὶ τὸ τοῦ Θουκυδίδου λέγοντος, ὅτι ἡ ἀμαθία μὲν θράσος, ὀκνηροὺς δὲ τὸ λελογισμένον ἀπεργάζεται· δῆλον γὰρ ὡς οὐχ ἡ ἀμαθία μοι μόνη τῆς τοιαύτης τόλμης, ἀλλὰ καὶ ὁ πρὸς τοὺς λόγους ἔρως αἴτιος. ἔρρωσο.

+
+

Λουκιανὸς Νιγρίνῳ εὖ πράττειν.

+

ἡ μὲν παροιμία φησίν, Γλαῦκα εἰς Ἀθήνας, ὡς γελοῖον ὂν εἴ τις ἐκεῖ κομίζοι γλαῦκας, ὅτι πολλαὶ παρʼ αὐτοῖς εἰσιν. ἐγὼ δʼ εἰ μὲν δύναμιν λόγων ἐπιδείξασθαι βουλόμενος ἔπειτα Νιγρίνῳ γράψας βιβλίον ἔπεμπον, εἰχόμην ἂν τῷ γελοίῳ γλαῦκας ὡς ἀληθῶς ἐμπορευόμενος· ἐπεὶ δὲ μόνην σοι δηλῶσαι τὴν ἐμὴν γνώμην ἐθέλω, ὅπως τε νῦν ἔχω καὶ ὅτι μὴ παρέργως εἴλημμαι πρὸς τῶν σῶν λόγων, ἀποφεύγοιμʼ ἂν εἰκότως καὶ τὸ τοῦ Θουκυδίδου λέγοντος, ὅτι ἡ ἀμαθία μὲν θράσος, ὀκνηροὺς δὲ τὸ λελογισμένον ἀπεργάζεται· δῆλον γὰρ ὡς οὐχ ἡ ἀμαθία μοι μόνη τῆς τοιαύτης τόλμης, ἀλλὰ καὶ ὁ πρὸς τοὺς λόγους ἔρως αἴτιος. ἔρρωσο.

Νιγρίνου Φιλοσοφία -

ὡς σεμνὸς ἡμῖν σφόδρα καὶ μετέωρος ἐπανελήλυθας. οὐ τοίνυν προσβλέπειν ἡμᾶς ἔτι ἀξιοῖς οὔτε ὁμιλίας μεταδίδως οὔτε κοινωνεῖς τῶν ὁμοίων λόγων, ἀλλʼ ἄφνω μεταβέβλησαι καὶ ὅλως ὑπεροπτικῷ τινι ἔοικας. ἡδέως δʼ ἂν παρὰ σοῦ πυθοίμην, ὅθεν οὕτως ἀτόπως ἔχεις καὶ τί τούτων αἴτιον.

+

ὡς σεμνὸς ἡμῖν σφόδρα καὶ μετέωρος ἐπανελήλυθας. οὐ τοίνυν προσβλέπειν ἡμᾶς ἔτι ἀξιοῖς οὔθ’ ὁμιλίας μεταδίδως οὔτε κοινωνεῖς τῶν ὁμοίων λόγων, ἀλλʼ ἄφνω μεταβέβλησαι καὶ ὅλως ὑπεροπτικῷ τινι ἔοικας. ἡδέως δʼ ἂν παρὰ σοῦ πυθοίμην, ὅθεν οὕτως ἀτόπως ἔχεις καὶ τί τούτων αἴτιον.

Τί γὰρ ἄλλο γε, ὦ ἑταῖρε, ἢ εὐτυχία;

-

πῶς λέγεις;

+

πῶς λέγεις;

ὁδοῦ πάρεργον ἥκω σοι εὐδαίμων τε καὶ μακάριος γεγενημένος καὶ τοῦτο δὴ τὸ ἀπὸ τῆς σκηνῆς ὄνομα, τρισόλβιος.

Ἡράκλεις, οὕτως ἐν βραχεῖ;

-

καὶ μάλα.

-

τί δέ, τὸ μετὰ τοῦτο ἐστιν ἐφʼ ὅτῳ καὶ κομᾷς; ἵνα μὴ ἐν κεφαλαίῳ μόνῳ εὐφραινώμεθα, ἔχωμεν δέ τι καὶ ἀκριβὲς εἰδέναι τὸ πᾶν ἀκούσαντες.

-

οὐ θαυμαστὸν εἶναί σοι δοκεῖ. πρὸς Διός, ἀντί μὲν δούλου με ἐλεύθερον, ἀντὶ δὲ πένητος ὡς ἀληθῶς πλούσιον, ἀντὶ δὲ ἀνοήτου τε καὶ τετυφωμένου γενέσθαι μετριώτερον;

+

καὶ μάλα.

+

τί δέ, τὸ μετὰμετὰ MSS. : μέγα du Soul. τοῦτο, ἐστὶν ἐφʼ ὅτῳ καὶ κομᾷς; ἵνα μὴ ἐν κεφαλαίῳ μόνῳ εὐφραινώμεθα, ἔχωμεν δέ τι καὶ ἀκριβὲς εἰδέναι τὸ πᾶν ἀκούσαντες.

+

οὐ θαυμαστὸν εἶναί σοι δοκεῖ πρὸς Διός, ἀντὶ μὲν δούλου με ἐλεύθερον, ἀντὶ δὲ πένητος ὡς ἀληθῶς πλούσιον, ἀντὶ δὲ ἀνοήτου τε καὶ τετυφωμένου γενέσθαι μετριώτερον;

-

μέγιστον μὲν οὖν ἀτὰρ οὔπω μανθάνω σαφῶς ὅ τι καὶ λέγεις.

-

ἐστάλην μὲν εὐθὺ τῆς πόλεως βουλόμενος ἰατρὸν ὀφθαλμῶν θεάσασθαί τινα τὸ γάρ μοι πάθος τὸ ἐν τῷ ὀφθαλμῷ μᾶλλον ἐπετείνετο.

-

οἶδα τούτων ἕκαστα, καὶ ηὐξάμην σέ τινι. σπουδαίῳ ἐπιτυχεῖν.

-

δόξαν οὖν μοι διὰ πολλοῦ προσειπεῖν Νιγρῖνον τὸν Πλατωνικὸν φιλόσοφον, ἕωθεν ἐξαναστὰς ὡς αὐτὸν ἀφικόμην καὶ κόψας τὴν θύραν τοῦ παιδὸς εἰσαγγείλαντος ἐκλήθην καὶ παρελθὼν εἴσω καταλαμβάνω τὸν μὲν ἐν χερσὶ βιβλίον ἔχοντα, πολλὰς δὲ εἰκόνας παλαιῶν φιλοσόφων ἐν κύκλῳ κειμένας. προὔκειτο δὲ ἐν μέσῳ καὶ πινάκιόν τισι τῶν ἀπὸ γεωμετρίας σχημάτων καταγεγραμμένον καὶ σφαῖρα καλάμου πρὸς τὸ τοῦ παντὸς μίμημα ὡς ἐδόκει πεποιημένη.

+

μέγιστον μὲν οὖν· ἀτὰρ οὔπω μανθάνω σαφῶς ὅ τι καὶ λέγεις.

+

ἐστάλην μὲν εὐθὺ τῆς πόλεως βουλόμενος ἰατρὸν ὀφθαλμῶν θεάσασθαί τινα· τὸ γάρ μοι πάθος τὸ ἐν τῷ ὀφθαλμῷ μᾶλλον ἐπετείνετο.

+

οἶδα τούτων ἕκαστα, καὶ ηὐξάμην σέ τινι σπουδαίῳ ἐπιτυχεῖν.

+

δόξαν οὖν μοι διὰ πολλοῦ προσειπεῖν Νιγρῖνον τὸν Πλατωνικὸν φιλόσοφον, ἕωθεν ἐξαναστὰς ὡς αὐτὸν ἀφικόμην καὶ κόψας τὴν θύραν τοῦ παιδὸς εἰσαγγείλαντος ἐκλήθην· καὶ παρελθὼν εἴσω καταλαμβάνω τὸν μὲν ἐν χερσὶ βιβλίον ἔχοντα, πολλὰς δὲ εἰκόνας παλαιῶν φιλοσόφων ἐν κύκλῳ κειμένας. προὔκειτο δὲ ἐν μέσῳ καὶ πινάκιόν τισι τῶν ἀπὸ γεωμετρίας σχημάτων καταγεγραμμένον καὶ σφαῖρα καλάμου πρὸς τὸ τοῦ παντὸς μίμημα ὡς ἐδόκει πεποιημένη.

σφόδρα οὖν με φιλοφρόνως ἀσπασάμενος ἠρώτα ὅ τι πράττοιμι. κἀγὼ πάντα διηγησάμην αὐτῷ, καὶ δῆτα ἐν μέρει καὶ αὐτὸς ἠξίουν εἰδέναι ὅ τι τε πράττοι καὶ εἰ αὖθις αὐτῷ ἐγνωσμένον εἴη στέλλεσθαι τὴν ἐπὶ τῆς Ἑλλάδος.

-

ὁ δὲ ἀπʼ ἀρχῆς ἀρξάμενος, ὦ ἑταῖρε, περὶ τούτων λέγειν καὶ τὴν ἑαυτοῦ γνώμην διηγεῖσθαι τοσαύτην τινά μου λόγων ἀμβροσίαν κατεσκέδασεν, ὥστε καὶ τὰς Σειρῆνας ἐκείνας, εἴ τινες ἄρα ἐγένοντο, καὶ τὰς ἀηδόνας καὶ τὸν Ὁμήρου λωτὸν ἀρχαῖον ἀποδεῖξαι· οὕτω θεσπέσια ἐφθέγξατο.

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ὁ δὲ ἀπʼ ἀρχῆς ἀρξάμενος,ἀπʼ ἀρχῆς ἀρξάμενος Schwartz: ἀπαρξάμενος MSS. ὦ ἑταῖρε, περὶ τούτων λέγειν καὶ τὴν ἑαυτοῦ γνώμην διηγεῖσθαι τοσαύτην τινά μου λόγων ἀμβροσίαν κατεσκέδασεν, ὥστε καὶ τὰς Σειρῆνας ἐκείνας, εἴ τινες ἄρα ἐγένοντο, καὶ τὰς ἀηδόνας καὶ τὸν Ὁμήρου λωτὸν ἀρχαῖον ἀποδεῖξαι· οὕτω θεσπέσια ἐφθέγξατο.

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προήχθη γὰρ αὐτήν τε φιλοσοφίαν ἐπαινέσαι καὶ τὴν ἀπὸ ταύτης ἐλευθερίαν καὶ τῶν δημοσίᾳ νομιζομένων ἀγαθῶν καταγελάσαι, πλούτου καὶ δόξης καὶ βασιλείας καὶ τιμῆς, ἔτι τε χρυσοῦ καὶ πορφύρας, τῶν πάνυ περιβλέπτων τοῖς πολλοῖς, τέως δὲ κἀμοὶ δοκούντων. ἅπερ ἔγωγε ἀτενεῖ καὶ ἀναπεπταμένῃ τῇ - ψυχῇ δεξάμενος αὐτίκα μὲν οὐδὲ εἶχον εἰκάσαι ὅπερ ἐπεπόνθειν, ἀλλὰ παντοῖος ἐγιγνόμην καὶ ἄρτι μὲν ἐλυπούμην, ἐληλεγμένων μοι τῶν φιλτάτων, πλούτου τε καὶ ἀργυρίου καὶ δόξης, καὶ μόνον οὐκ; ἐδάκρυον ἐπʼ αὐτοῖς καθῃρημένοις, ἄρτι δὲ αὐτὰ μὲν ἐδόκει μοι ταπεινὰ καὶ καταγέλαστα· ἔχαιρον δʼ αὖ ὥσπερ ἐκ ζοφεροῦ τινος ἀέρος τοῦ βίου τοῦ πρόσθεν ἐς αἰθρίαν τε καὶ μέγα φῶς ἀναβλέπων ὥστε δή, τὸ καινότατον, τοῦ ὀφθαλμοῦ μὲν καὶ τῆς περὶ αὐτὸν ἀσθενείας ἐπελανθανόμην, τὴν δὲ ψυχὴν ὀξυδερκέστερος κατὰ μικρὸν ἐγιγνόμην ἐλελήθειν γάρ τέως αὐτὴν τυφλώττουσαν περιφέρων.

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προήχθη γὰρ αὐτήν τε φιλοσοφίαν ἐπαινέσαι καὶ τὴν ἀπὸ ταύτης ἐλευθερίαν καὶ τῶν δημοσίᾳ νομιζομένων ἀγαθῶν καταγελάσαι, πλούτου καὶ δόξης καὶ βασιλείας καὶ τιμῆς, ἔτι τε χρυσοῦ καὶ πορφύρας, τῶν πάνυ περιβλέπτων τοῖς πολλοῖς, τέως δὲ κἀμοὶ δοκούντων. ἅπερ ἔγωγε ἀτενεῖ καὶ ἀναπεπταμένῃ τῇ ψυχῇ δεξάμενος αὐτίκα μὲν οὐδὲ εἶχον εἰκάσαι ὅπερ ἐπεπόνθειν, ἀλλὰ παντοῖος ἐγιγνόμην·· καὶ ἄρτι μὲν ἐλυπούμην, ἐληλεγμένων μοι τῶν φιλτάτων, πλούτου τε καὶ ἀργυρίου καὶ δόξης, καὶ μόνον οὐκ ἐδάκρυον ἐπʼ αὐτοῖς καθῃρημένοις, ἄρτι δὲ αὐτὰ μὲν ἐδόκει μοι ταπεινὰ καὶ καταγέλαστα· ἔχαιρον δʼ αὖ ὥσπεραὖ ὤσπερ vulg.: ἂν ὥσπερ MSS.: ὥσπερ ἂν Schwartz. ἐκ ζοφεροῦ τινος ἀέρος τοῦ βίου τοῦ πρόσθεν ἐς αἰθρίαν τε καὶ μέγα φῶς ἀναβλέπων· ὥστε δή, τὸ καινότατον, τοῦ ὀφθαλμοῦ μὲν καὶ τῆς περὶ αὐτὸν ἀσθενείας ἐπελανθανόμην, τὴν δὲ ψυχὴν ὀξυδερκέστερος κατὰ μικρὸν ἐγιγνόμην· ἐλελήθειν γὰρ τέως αὐτὴν τυφλώττουσαν περιφέρων.

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προϊὼν δὲ ἐς τόδε περιήχθην, ὅπερ ἀρτίως ἡμῖν ἐπεκάλεις· γαῦρός τε γὰρ ὑπὸ τοῦ λόγου καὶ μετέωρός εἰμι καὶ ὅλως μικρὸν οὐκέτι οὐδὲν ἐπινοῶ· δοκῶ γάρ μοι ὅμοιόν τι πεπονθέναι πρὸς φιλοσοφίαν, οἷόνπερ καὶ οἱ Ἰνδοὶ πρὸς τὸν οἶνον λέγονται παθεῖν, ὅτε πρῶτον ἔπιον αὐτοῦ· θερμότεροι γὰρ ὄντες φύσει πιόντες ἰσχυρὸν οὕτω ποτὸν αὐτίκα μάλα ἐξεβακχεύθησαν καὶ διπλασίως ὑπὸ τοῦ ἀκράτου ἐξεμάνησαν. οὕτω σοι καὶ αὐτὸς ἔνθεος καὶ διπλασίως ὑπὸ τῶν λόγων περιέρχομαι.

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προϊὼν δὲ ἐς τόδε περιήχθην, ὅπερ ἀρτίως ἡμῖν ἐπεκάλεις· γαῦρός τε γὰρ ὑπὸ τοῦ λόγου καὶ μετέωρός εἰμι καὶ ὅλως μικρὸν οὐκέτι οὐδὲν ἐπινοῶ· δοκῶ γάρ μοι ὅμοιόν τι πεπονθέναι πρὸς φιλοσοφίαν, οἷόνπερ καὶ οἱ Ἰνδοὶ πρὸς τὸν οἶνον λέγονται παθεῖν, ὅτε πρῶτον ἔπιον αὐτοῦ· θερμότεροι γὰρ ὄντες φύσει πιόντες ἰσχυρὸν οὕτω ποτὸν αὐτίκα μάλα ἐξεβακχεύθησαν καὶ διπλασίως ὑπὸ τοῦ ἀκράτου ἐξεμάνησαν. οὕτω σοι καὶ αὐτὸς ἔνθεος καὶ μεθύων ὑπὸ τῶν λόγων περιέρχομαι.

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καὶ μὴν τοῦτό γε οὐ μεθύειν, ἀλλὰ νήφειν τε καὶ σωφρονεῖν ἐστιν. ἐγὼ δὲ βουλοίμην ἄν, εἰ οἷόν τε, αὐτῶν ἀκοῦσαι τῶν λόγων οὐδὲ γὰρ οὐδὲ φθονεῖν αὐτῶν οἶμαι θέμις, ἄλλως τε εἰ καὶ φίλος καὶ περὶ τὰ ὅμοια ἐσπουδακὼς ὁ βουλόμενος ἀκούειν εἴη.

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θάρρει, ὦγαθέ· τοῦτο γάρ τοι τὸ τοῦ Ὁμήρου, σπεύδοντα καὶ αὐτὸν παρακαλεῖς, καὶ εἴ γε μὴ ἔφθης, αὐτὸς ἂν ἐδεήθην ἀκοῦσαί μου διηγουμένου· μάρτυρα γάρ σε παραστήσασθαι πρὸς τοὺς πολλοὺς ἐθέλω, ὅτι οὐκ ἀλόγως μαίνομαι· ἄλλως τε καὶ ἡδύ μοι τὸ μεμνῆσθαι αὐτῶν πολλάκις, καὶ ταύτην ἤδη μελέτην ἐποιησάμην ἐπεὶ κἄν τις μὴ παρὼν τύχῃ, καὶ οὕτω δὶς ἢ τρὶς τῆς ἡμέρας ἀνακυκλῶ πρὸς ἐμαυτὸν τὰ εἰρημένα.

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καὶ μὴν τοῦτό γε οὐ μεθύειν, ἀλλὰ νήφειν τε καὶ σωφρονεῖν ἐστιν. ἐγὼ δὲ βουλοίμην ἄν, εἰ οἷόν τε, αὐτῶν ἀκοῦσαι τῶν λόγων· οὐδὲ γὰρ οὐδὲ φθονεῖνφθονεῖν Jacobitz: καταφρονεῖν MSS. Schwartz assumes a lacuna after γὰρ. αὐτῶν οἶμαι θέμις, ἄλλως τε εἰ καὶ φίλος καὶ περὶ τὰ ὅμοια ἐσπουδακὼς ὁ βουλόμενος ἀκούειν εἴη.

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θάρρει, ὦγαθέ· τοῦτο γάρ τοι τὸ τοῦ Ὁμήρου, σπεύδοντα καὶ αὐτὸν παρακαλεῖς, καὶ εἴ γε μὴ ἔφθης, αὐτὸς ἂν ἐδεήθην ἀκοῦσαί μου διηγουμένου· μάρτυρα γάρ σε παραστήσασθαι πρὸς τοὺς πολλοὺς ἐθέλω, ὅτι οὐκ ἀλόγως μαίνομαι· ἄλλως τε καὶ ἡδύ μοι τὸ μεμνῆσθαι αὐτῶν πολλάκις, καὶ ταύτην ἤδη μελέτην ἐποιησάμην· ἐπεὶ κἄν τις μὴ παρὼν τύχῃ, καὶ οὕτω δὶς ἢ τρὶς τῆς ἡμέρας ἀνακυκλῶ πρὸς ἐμαυτὸν τὰ εἰρημένα.

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καὶ ὥσπερ οἱ ἐρασταὶ τῶν παιδικῶν οὐ παρόντων ἔργʼ ἄττα καὶ λόγους εἰρημένους αὐτοῖς διαμνημονεύουσι καὶ τούτοις ἐνδιατρίβοντες ἐξαπατῶσι τὴν νόσον, ὡς παρόντων σφίσι τῶν ἀγαπωμένων — ἔνιοι γοῦν αὐτοῖς καὶ προσλαλεῖν οἴονται καὶ ὡς ἄρτι λεγομένων πρὸς αὐτοὺς ὧν τότε ἤκουσαν, ἥδονται καὶ προσάψαντες τὴν ψυχὴν τῇ μνήμῃ τῶν παρεληλυθότων σχολὴν οὐκ ἄγουσιν τοῖς ἐν ποσὶν ἀνιᾶσθαι — οὕτω δὴ καὶ αὐτὸς φιλοσοφίας οὐ παρούσης τοὺς λόγους, οὓς τότε ἤκουσα, συναγείρων καὶ πρὸς ἐμαυτὸν ἀνατυλίττων οὐ μικρὰν ἔχω παραμυθίαν, καὶ ὅλως καθάπερ ἐν πελάγει καὶ νυκτὶ πολλῇ φερόμενος ἐς πυρσόν τινα τοῦτον ἀποβλέπω, πᾶσι μὲν παρεῖναι τοῖς ὑπʼ ἐμοῦ πραττομένοις τὸν ἄνδρα ἐκεῖνον οἰόμενος, ἀεὶ δὲ ὥσπερ ἀκούων αὐτοῦ τὰ αὐτὰ πρός με λέγοντος· ἐνίοτε δέ, καὶ μάλιστα ὅταν ἐνερείσω τὴν ψυχήν, καὶ τὸ πρόσωπον αὐτοῦ μοι φαίνεται καὶ τῆς φωνῆς ὁ ἦχος ἐν ταῖς ἀκοαῖς παραμένει· καὶ γάρ τοι κατὰ τὸν κωμικὸν ὡς ἀληθῶς ἐγκατέλιπέν τι κέντρον τοῖς ἀκούουσιν.

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καὶ ὥσπερ οἱ ἐρασταὶ τῶν παιδικῶν οὐ παρόντων ἔργʼ ἄττα καὶ λόγους εἰρημένους αὐτοῖς διαμνημονεύουσι καὶ τούτοις ἐνδιατρίβοντες ἐξαπατῶσι τὴν νόσον, ὡς παρόντων σφίσι τῶν ἀγαπωμένων — ἔνιοι γοῦν αὐτοῖς καὶ προσλαλεῖν οἴονται καὶ ὡς ἄρτι λεγομένων πρὸς αὐτοὺς ὧν τότε ἤκουσαν, ἥδονται καὶ προσάψαντες τὴν ψυχὴν τῇ μνήμῃ τῶν παρεληλυθότων σχολὴν οὐκ ἄγουσιν τοῖς ἐν ποσὶν ἀνιᾶσθαι — οὕτω δὴ καὶ αὐτὸς φιλοσοφίας οὐ παρούσης τοὺς λόγους, οὓς τότε ἤκουσα, συναγείρων καὶ πρὸς ἐμαυτὸν ἀνατυλίττων οὐ μικρὰν ἔχω παραμυθίαν, καὶ ὅλως καθάπερ ἐν πελάγει καὶ νυκτὶ πολλῇ φερόμενος, ἐς πυρσόν τινα τοῦτον ἀποβλέπω, πᾶσι μὲν παρεῖναι τοῖς ὑπʼ ἐμοῦ πραττομένοις τὸν ἄνδρα ἐκεῖνον οἰόμενος, ἀεὶ δὲ ὥσπερ ἀκούων αὐτοῦ τὰ αὐτὰ πρός με λέγοντος· ἐνίοτε δέ, καὶ μάλιστα ὅταν ἐνερείσω τὴν ψυχήν, καὶ τὸ πρόσωπον αὐτοῦ μοι φαίνεται καὶ τῆς φωνῆς ὁ ἦχος ἐν ταῖς ἀκοαῖς παραμένει· καὶ γάρ τοι κατὰ τὸν κωμικὸν ὡς ἀληθῶς ἐγκατέλιπέν τι κέντρον τοῖς ἀκούουσιν.κέντρον τοῖς ἀκούουσιν Cf. Eupolis (Κock, 94) κράτιστος οὗτος ἐγένετʼ ἀνθρώπων λέγειν· ὁπότε παρέλθοι δʼ, ὥσπερ ἁγαθοὶ δρομῆς, ἐκ δέκα ποδῶν ᾕρει λέγων τοὺς ῥήτορας, ταχὺν λέγεις μέν, πρὸς δέ γʼ αὐτῷ τῷ τάχει πειθώ τις ἐπεκάθιζεν ἐπὶ τοῖς χείλεσιν· οὕτως ἐκήλει καὶ μόνος τῶν ῥητόρων τὸ κέντρον ἐγκατέλειπε τοῖς ἀκροωμένοις.

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παῦε, ὦ θαυμάσιε, μακρὸν ἀνακρουόμενος καὶ λέγε ἐξ ἀρχῆς ἀναλαβὼν ἤδη τὰ εἰρημένα· ὡς οὐ μετρίως με ἀποκναίεις περιάγων.

εὖ λέγεις, καὶ οὕτω χρὴ ποιεῖν. ἀλλʼ ἐκεῖνο, ὦ ἑταῖρε — ἤδη τραγικοὺς ἢ καὶ νὴ Δία κωμικοὺς φαύλους ἑώρακας ὑποκριτάς, τῶν συριττομένων λέγω τούτων καὶ διαφθειρόντων τὰ ποιήματα καὶ τὸ τελευταῖον ἐκβαλλομένων, καίτοι τῶν δραμάτων πολλάκις εὖ ἐχόντων τε καὶ νενικηκότων;

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παῦε, ὦ θαυμάσιε, μακρὸνμακρὸν S, and two late codices: μικρὸν the other MSS., usually rendered “Back water a bit,” ἀνακρουόμενος καὶ λέγε ἐξ ἀρχῆς ἀναλαβὼν ἤδη τὰ εἰρημένα· ὡς οὐ μετρίως με ἀποκναίεις περιάγων.

εὖ λέγεις, καὶ οὕτω χρὴ ποιεῖν. ἀλλʼ ἐκεῖνο, ὦ ἑταῖρε — ἤδη τραγικοὺς ἢ καὶ νὴ Δία κωμικοὺς φαύλους ἑώρακας ὑποκριτάς, τῶν συριττομένων λέγω τούτων καὶ διαφθειρόντων τὰ ποιήματα καὶ τὸ τελευταῖον ἐκβαλλομένων, καίτοι τῶν δραμάτων πολλάκις εὖ ἐχόντων τε καὶ νενικηκότων;

πολλοὺς οἶδα τοιούτους. ἀλλὰ τί τοῦτο;

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δέδοικα μή σοι μεταξὺ δόξω γελοίως αὐτὰ μιμεῖσθαι, τὰ μὲν ἀτάκτως συνείρων, ἐνίοτε δὲ καὶ αὐτὸν ὑπʼ ἀσθενείας τὸν νοῦν διαφθείρων, κᾆτα ʼπροαχθῇς ἠρέμα καὶ αὐτοῦ καταγνῶναι τοῦ δράματος. καὶ τό μὲν ἐμόν, οὐ πάνυ ἄχθομαι, ἡ δὲ ὑπόθεσις οὐ μετρίως με λυπήσειν ἔοικε συνεκπίπτουσα καὶ τὸ ἐμὸν μέρος ἀσχημονοῦσα.

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δέδοικα μή σοι μεταξὺ δόξω γελοίως αὐτὰ μιμεῖσθαι, τὰ μὲν ἀτάκτως συνείρων, ἐνίοτε δὲ καὶ αὐτὸν ὑπʼ ἀσθενείας τὸν νοῦν διαφθείρων, κᾆτα προαχθῇς ἠρέμα καὶ αὐτοῦ καταγνῶναι τοῦ δράματος. καὶ τὸ μὲν ἐμόν, οὐ πάνυ ἄχθομαι, ἡ δὲ ὑπόθεσις οὐ μετρίως με λυπήσειν ἔοικε συνεκπίπτουσα καὶ τὸ ἐμὸν μέρος ἀσχημονοῦσα.

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τοῦτʼ οὖν παρʼ ὅλον μέμνησό μοι τὸν λόγον, ὡς ὁ μὲν ποιητὴς ἡμῖν τῶν τοιούτων ἁμαρτημάτων ἀνεύθυνος καὶ τῆς σκηνῆς πόρρω ποι κάθηται, οὐδὲν αὐτῷ μέλον τῶν ἐν θεάτρῳ πραγμάτων. ἐγὼ δʼ ἐμαυτοῦ σοι πεῖραν παρέχω, ὁποῖὸς τίς εἰμι τὴν μνήμην ὑποκριτής, οὐδὲν ἀγγέλου τὰ ἄλλα τραγικοῦ διαφέρων. ὥστε κἂν ἐνδεέστερόν τι δοκῶ λέγειν, ἐκεῖνο μὲν ἔστω πρόχειρον, ὡς ἄμεινον ἦν, καὶ ἄλλως ὁ ποιητὴς ἴσως διεξῄει· ἐμὲ δὲ κἂν ἐκσυρίττῃς, οὐ πάνυ τι ʼλυπήσομαι.

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τοῦτʼ οὖν παρʼ ὅλον μέμνησό μοι τὸν λόγον, ὡς ὁ μὲν ποιητὴς ἡμῖν τῶν τοιούτων ἁμαρτημάτων ἀνεύθυνος καὶ τῆς σκηνῆς πόρρω ποι κάθηται, οὐδὲν αὐτῷ μέλον τῶν ἐν θεάτρῳ πραγμάτων. ἐγὼ δʼ ἐμαυτοῦ σοι πεῖραν παρέχω, ὁποῖός τίς εἰμι τὴν μνήμην ὑποκριτής, οὐδὲν ἀγγέλου τὰ ἄλλα τραγικοῦ διαφέρων. ὥστε κἂν ἐνδεέστερόν τι δοκῶ λέγειν, ἐκεῖνο μὲν ἔστω πρόχειρον, ὡς ἄμεινον ἦν, καὶ ἄλλωςἦν καὶ ἄλλως MSS.: ἢ ὁ ἄγγελος Schwartz. ὁ ποιητὴς ἴσως διεξῄει· ἐμὲ δὲ κἂν ἐκσυρίττῃς, οὐ πάνυ τι λυπήσομαι.

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ὡς εὖ γε νὴ τὸν Ἑρμῆν καὶ κατὰ τὸν τῶν ῥητόρων νόμον πεπροοιμίασταί σοι· ἔοικας γοῦν κἀκεῖνα προσθήσειν, ὡς διʼ ὀλίγου τε ὑμῖν ἡ συνουσία ἐγένετο καὶ ὡς οὐδʼ αὐτὸς ἧκες πρὸς τὸν λόγον παρεσκευασμένος καὶ ὡς ἄμεινον εἶχεν αὐτοῦ ταῦτα λέγοντος ἀκούειν σὺ γὰρ ὀλίγα καὶ ὅσα οἷόν τε ἦν, τυγχάνεις τῇ μνήμῃ συγκεκομισμένος. οὐ ταῦτʼ ἐρεῖν ἔμελλες; οὐδὲν οὖν αὐτῶν ἔτι σοι δεῖ πρὸς ἐμέ· νόμισον δὲ τούτου γε ἕνεκα πάντα σοι προειρῆσθαι· ὡς ἐγὼ καὶ βοᾶν καὶ κροτεῖν ἕτοιμος. ἢν δὲ διαμέλλῃς, μνησικακήσω γε παρὰ τὸν ἀγῶνα καὶ ὀξύτατα συρίξομαι.

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ὡς εὖ γε νὴ τὸν Ἑρμῆν καὶ κατὰ τὸν τῶν ῥητόρων νόμον πεπροοιμίασταί σοι· ἔοικας γοῦν κἀκεῖνα προσθήσειν, ὡς διʼ ὀλίγου τε ὑμῖν ἡ συνουσία ἐγένετο καὶ ὡς οὐδʼ αὐτὸς ἧκες πρὸς τὸν λόγον παρεσκευασμένος καὶ ὡς ἄμεινον εἶχεν αὐτοῦ ταῦτα λέγοντος ἀκούειν· σὺ γὰρ ὀλίγα καὶ ὅσα οἷόν τε ἦν, τυγχάνεις τῇ μνήμῃ συγκεκομισμένος. οὐ ταῦτʼ ἐρεῖν ἔμελλες; οὐδὲν οὖν αὐτῶν ἔτι σοι δεῖ πρὸς ἐμέ· νόμισον δὲ τούτου γε ἕνεκα πάντα σοι προειρῆσθαι· ὡς ἐγὼ καὶ βοᾶν καὶ κροτεῖν ἕτοιμος. ἢν δὲ διαμέλλῃς, μνησικακήσω γε παρὰ τὸν ἀγῶνα καὶ ὀξύτατα συρίξομαι.

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καὶ ταῦτα μέν, ἃ σὺ διῆλθες, ἐβουλόμην ἂν εἰρῆσθαί μοι, κἀκεῖνα δέ, ὅτι οὐχ ἑξῆς οὐδὲ ὡς ἐκεῖνος ἔλεγε, ῥῆσίν τινα περὶ πάντων ἐρῶ· πάνυ γὰρ τοῦθʼ ἡμῖν ἀδύνατον οὐδʼ αὖ ἐκείνῳ περιθεὶς τοὺς λόγους, μὴ καὶ κατʼ ἄλλο τι γένωμαι τοῖς ὑποκριταῖς ἐκείνοις ὅμοιος, οἳ πολλάκις ἢ Ἀγαμέμνονος ἢ Κρέοντος ἢ καὶ Ἡρακλέους αὐτοῦ πρόσωπον ἀνειληφότες, χρυσίδας ἠμφιεσμένοι καὶ δεινὸν βλέποντες καὶ μέγα κεχηνότες μικρὸν φθέγγονται καὶ ἰσχνὸν καὶ γυναικῶδες καὶ τῆς Ἑκάβης ἢ Πολυξένης πολὺ ταπεινότερον. ἵνʼ οὖν μὴ καὶ αὐτὸς ἐλέγχωμαι πάνυ μεῖζον τῆς ἐμαυτοῦ κεφαλῆς προσωπεῖον περικείμενος καὶ τὴν σκευὴν καταισχύνων, ἀπὸ γυμνοῦ σοι βούλομαι τοὐμοῦ προσώπου προσλαλεῖν, ἵνα μὴ συγκατασπάσω που πεσὼν τὸν ἥρωα ὃν ὑποκρίνομαι.

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καὶ ταῦτα μέν, ἃ σὺ διῆλθες, ἐβουλόμην ἂν εἰρῆσθαί μοι, κἀκεῖνα δέ, ὅτι οὐχ ἑξῆς οὐδὲ ὡς ἐκεῖνος ἔλεγε, ῥῆσίν τινα περὶ πάντων ἐρῶ· πάνυ γὰρ τοῦθʼ ἡμῖν ἀδύνατον· οὐδʼ αὖ ἐκείνῳ περιθεὶς τοὺς λόγους, μὴ καὶ κατʼ ἄλλο τι γένωμαι τοῖς ὑποκριταῖς ἐκείνοις ὅμοιος, οἳ πολλάκις ἢ Ἀγαμέμνονος ἢ Κρέοντος ἢ καὶ Ἡρακλέους αὐτοῦ πρόσωπον ἀνειληφότες, χρυσίδας ἠμφιεσμένοι καὶ δεινὸν βλέποντες καὶ μέγα κεχηνότες μικρὸν φθέγγονται καὶ ἰσχνὸν καὶ γυναικῶδες καὶ τῆς Ἑκάβης ἢ Πολυξένης πολὺ ταπεινότερον. ἵνʼ οὖν μὴ καὶ αὐτὸς ἐλέγχωμαι πάνυ μεῖζον τῆς ἐμαυτοῦ κεφαλῆς προσωπεῖον περικείμενος καὶ τὴν σκευὴν καταισχύνων, ἀπὸ γυμνοῦ σοι βούλομαι τοὐμοῦ προσώπου προσλαλεῖν, ἵνα μὴ συγκατασπάσω που πεσὼν τὸν ἥρωα ὃν ὑποκρίνομαι.

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οὗτος ἁνὴρ οὐ παύσεται τήμερον πρός με πολλῇ τῇ σκηνῇ καὶ τῇ τραγῳδίᾳ χρώμενος.

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Καὶ μὴν παύσομαί γε· πρὸς ἐκεῖνα δὲ ἤδη τρέψομαι, ἡ μὲν ἀρχὴ τῶν λόγων ἔπαινος ἦν Ἑλλάδος καὶ τῶν Ἀθήνησιν ἀνθρώπων, ὅτι φιλοσοφίᾳ καὶ πενίᾳ σύντροφοί εἰσιν καὶ οὔτε τῶν ἀστῶν οὔτε τῶν ξένων οὐδένα τέρπονται ὁρῶντες, ὃς ἂν τρυφὴν εἰσάγειν εἰς αὐτοὺς βιάζηται, ἀλλὰ κἄν τις ἀφίκηται παρʼ αὐτοὺς οὕτω διακείμενος, ἠρέμα τε μεθαρμόττουσι καὶ παραπαιδαγωγοῦσι καὶ πρὸς τὸ καθαρὸν τῆς διαίτης μεθιστᾶσιν.

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οὗτος ἁνὴρ οὐ παύσεται τήμερον πρός με πολλῇ τῇ σκηνῇ καὶ τῇ τραγῳδίᾳ χρώμενος.

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Καὶ μὴν παύσομαί γε· πρὸς ἐκεῖνα δὲ ἤδη τρέψομαι. ἡ μὲν ἀρχὴ τῶν λόγων ἔπαινος ἦν Ἑλλάδος καὶ τῶν Ἀθήνησιν ἀνθρώπων, ὅτι φιλοσοφίᾳ καὶ πενίᾳ σύντροφοί εἰσιν καὶ οὔτε τῶν ἀστῶν οὔτε τῶν ξένων οὐδένα τέρπονται ὁρῶντες, ὃς ἂν τρυφὴν εἰσάγειν εἰς αὐτοὺς βιάζηται, ἀλλὰ κἄν τις ἀφίκηται παρʼ αὐτοὺς οὕτω διακείμενος, ἠρέμα τε μεθαρμόττουσι καὶ παραπαιδαγωγοῦσι καὶ πρὸς τὸ καθαρὸν τῆς διαίτης μεθιστᾶσιν.

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ἐμέμνητο γοῦν τινος τῶν πολυχρύσων, ὃς ἐλθὼν Ἀθήναζε μάλʼ ἐπίσημος καὶ φορτικὸς ἀκολούθων ὄχλῳ καὶ ποικίλῃ ἐσθῆτι καὶ χρυσῷ αὐτὸς μὲν ᾤετο ζηλωτὸς εἶναι πᾶσι τοῖς Ἀθηναίοις καὶ ὡς ἂν εὐδαίμων ἀποβλέπεσθαι· τοῖς δʼ ἄρα δυστυχεῖν ἐδόκει τὸ ἀνθρώπιον, καὶ παιδεύειν ἐπεχείρουν αὐτὸν οὐ πικρῶς οὐδʼ ἄντικρυς ἀπαγορεύοντες ἐν ἐλευθέρᾳ τῇ πόλει καθʼ ὅντινα τρόπον βούλεται μὴ βιοῦν· ἀλλʼ ἐπεὶ κἀν τοῖς γυμνασίοις καὶ λουτροῖς ὀχληρὸς ἦν θλίβων τοῖς οἰκέταις καὶ στενοχωρῶν τοὺς ἀπαντῶντας, ἡσυχῇ τις ἂν ὑπεφθέγξατο προσποιούμενος λανθάνειν, ὥσπερ οὐ πρὸς αὐτὸν ἐκεῖνον ἀποτείνων, Δέδοικε μὴ παραπόληται μεταξὺ λουόμενος· καὶ μὴν εἰρήνη γε μακρὰ κατέχει τὸ βαλανεῖον οὐδὲν οὖν δεῖ στρατοπέδου. ὁ δὲ ἀκούων ἀεί μεταξὺ ἐπαιδεύετο. τὴν δὲ ἐσθῆτα τὴν ποικίλην καὶ τὰς πορφυρίδας ἐκείνας ἀπέδυσαν αὐτὸν ἀστείως πάνυ τὸ ἀνθηρὸν ἐπισκώπτοντες τῶν χρωμάτων, Ἔαρ ἤδη, λέγοντες, καί, Πόθεν ὁ ταὼς οὗτος; καί, Τάχα τῆς μητρός ἐστιν αὐτοῦ· καὶ τὰ τοιαῦτα. καὶ τὰ ἄλλα δὲ οὕτως ἀπέσκωπτον, ἢ τῶν δακτυλίων τὸ πλῆθος ἢ τῆς κόμης τὸ περίεργον ἢ τῆς διαίτης τὸ ἀκόλαστον· ὥστε κατὰ μικρὸν ἐσωφρονίσθη καὶ παρὰ πολὺ βελτίων ἀπῆλθε δημοσίᾳ πεπαιδευμένος.

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ἐμέμνητο γοῦν τινος τῶν πολυχρύσων, ὃς ἐλθὼν Ἀθήναζε μάλʼ ἐπίσημος καὶ φορτικὸς ἀκολούθων ὄχλῳ καὶ ποικίλῃ ἐσθῆτι καὶ χρυσῷ αὐτὸς μὲν ᾤετο ζηλωτὸς εἶναι πᾶσι τοῖς Ἀθηναίοις καὶ ὡς ἂν εὐδαίμων ἀποβλέπεσθαι· τοῖς δʼ ἄρα δυστυχεῖν ἐδόκει τὸ ἀνθρώπιον, καὶ παιδεύειν ἐπεχείρουν αὐτὸν οὐ πικρῶς οὐδʼ ἄντικρυς ἀπαγορεύοντες ἐν ἐλευθέρᾳ τῇ πόλει καθʼ ὅντινα τρόπον βούλεται μὴ βιοῦν· ἀλλʼ ἐπεὶ κἀν τοῖς γυμνασίοις καὶ λουτροῖς ὀχληρὸς ἦν θλίβων τοῖς οἰκέταις καὶ στενοχωρῶν τοὺς ἀπαντῶντας, ἡσυχῆ τις ἂν ὑπεφθέγξατο προσποιούμενος λανθάνειν, ὥσπερ οὐ πρὸς αὐτὸν ἐκεῖνον ἀποτείνων, Δέδοικε μὴ παραπόληται μεταξὺ λουόμενος· καὶ μὴν εἰρήνη γε μακρὰ κατέχει τὸ βαλανεῖον· οὐδὲν οὖν δεῖ στρατοπέδου. ὁ δὲ ἀκούων ἀεί,ἀεί R. Helm: ἃ ἦν MSS. μεταξὺ ἐπαιδεύετο. τὴν δὲ ἐσθῆτα τὴν ποικίλην καὶ τὰς πορφυρίδας ἐκείνας ἀπέδυσαν αὐτὸν ἀστείως πάνυ τὸ ἀνθηρὸν ἐπισκώπτοντες τῶν χρωμάτων, Ἔαρ ἤδη, λέγοντες, καί, Πόθεν ὁ ταὼς οὗτος; καί, Τάχα τῆς μητρός ἐστιν αὐτοῦ· καὶ τὰ τοιαῦτα. καὶ τὰ ἄλλα δὲ οὕτως ἀπέσκωπτον, ἢ τῶν δακτυλίων τὸ πλῆθος ἢ τῆς κόμης τὸ περίεργον ἢ τῆς διαίτης τὸ ἀκόλαστον· ὥστε κατὰ μικρὸν ἐσωφρονίσθη καὶ παρὰ πολὺ βελτίων ἀπῆλθε δημοσίᾳ πεπαιδευμένος.

ὅτι δʼ οὐκ αἰσχύνονται πενίαν ὁμολογοῦντες, ἐμέμνητο πρός με φωνῆς τινος, ἣν ἀκοῦσαι πάντων ἔφη κοινῇ προεμένων ἐν τῷ ἀγῶνι τῶν Παναθηναίων· ληφθέντα μὲν γάρ τινα τῶν πολιτῶν ἄγεσθαι παρὰ τὸν ἀγωνοθέτην, ὅτι βαπτὸν ἔχων ἱμάτιον ἐθεώρει, τοὺς δὲ ἰδόντας ἐλεῆσαί τε καὶ παραιτεῖσθαι καὶ τοῦ κήρυκος ἀνειπόντος, ὅτι παρὰ τὸν νόμον ἐποίησεν ἐν τοιαύτῃ ἐσθῆτι θεώμενος, ἀναβοῆσαι μιᾷ φωνῇ πάντας ὥσπερ ἐσκεμμένους, συγγνώμην ἀπονέμειν αὐτῷ τοιαῦτά γε ἀμπεχομένῳ· μὴ γὰρ ἔχειν αὐτὸν ἕτερα.

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Ταῦτά τε οὖν ἐπῄνει καὶ προσέτι τὴν ἐλευθερίαν τὴν ἐκεῖ καὶ τῆς διαίτης τὸ ἀνεπίφθονον, ἡσυχίαν τε καὶ ἀπραγμοσύνην, ἃ δὴ ἄφθονα παρʼ αὐτοῖς ἐστιν. ἀπέφαινε γοῦν φιλοσοφίᾳ συνῳδὸν τὴν παρὰ τοῖς τοιούτοις διατριβὴν καὶ καθαρὸν ἦθος φυλάξαι δυναμένην, σπουδαίῳ τε ἀνδρὶ καὶ πλούτου καταφρονεῖν πεπαιδευμένῳ καὶ τῷ πρὸς τὰ φύσει καλὰ ζῆν προαιρουμένῳ τὸν ἐκεῖ βίον μάλιστα ἡρμοσμένον.

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Ταῦτά τε οὖν ἐπῄνει καὶ προσέτι τὴν ἐλευθερίαν τὴν ἐκεῖ καὶ τῆς διαίτης τὸ ἀνεπίφθονον, ἡσυχίαν τε καὶ ἀπραγμοσύνην, ἃ δὴ ἄφθονα παρʼ αὐτοῖς ἐστιν. ἀπέφαινε γοῦν φιλοσοφίᾳ συνῳδὸν τὴν παρὰ τοῖς τοιούτοις διατριβὴν καὶ καθαρὸν ἦθος φυλάξαι δυναμένην, σπουδαίῳ τε ἀνδρὶ καὶ πλούτου καταφρονεῖν πεπαιδευμένῳ καὶ τῷ πρὸς τὰ φύσει καλὰ ζῆν προαιρουμένῳ τὸν ἐκεῖ βίον ὡς μάλιστα ἡρμοσμένον.

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ὅστις δὲ πλούτου ἐρᾷ καὶ χρυσῷ κεκήληται καὶ πορφύρᾳ καὶ δυναστείᾳ μετρεῖ τὸ εὔδαιμον, ἄγευστος μὲν ἐλευθερίας, ἀπείρατος δὲ παρρησίας, ἀθέατος δὲ ἀληθείας, κολακεία τὰ πάντα καὶ δουλείᾳ σύντροφος, ἢ ὅστις ἡδονῇ πᾶσαν τὴν ψυχὴν ἐπιτρέψας ταύτῃ μόνῃ ʼλατρεύειν διέγνωκε, φίλος μὲν περιέργων τραπεζῶν, φίλος δὲ πότων καὶ ἀφροδισίων, ἀνάπλεως γοητείας καὶ ἀπάτης καὶ ψευδολογίας, ἢ ὅστις ἀκούων τέρπεται κρουμάτων τε καὶ τερετισμάτων καὶ διεφθορότων ᾀσμάτων, τοῖς δὴ τοιούτοις πρέπειν τὴν ἐνταῦθα διατριβήν.

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ὅστις δὲ πλούτου ἐρᾷ καὶ χρυσῷ κεκήληται καὶ πορφύρᾳ καὶ δυναστείᾳ μετρεῖ τὸ εὔδαιμον, ἄγευστος μὲν ἐλευθερίας, ἀπείρατος δὲ παρρησίας, ἀθέατος δὲ ἀληθείας, κολακείᾳ τὰ πάντα καὶ δουλείᾳ σύντροφος, ἢ ὅστις ἡδονῇ πᾶσαν τὴν ψυχὴν ἐπιτρέψας ταύτῃ μόνῃ λατρεύειν διέγνωκε, φίλος μὲν περιέργων τραπεζῶν, φίλος δὲ πότων καὶ ἀφροδισίων, ἀνάπλεως γοητείας καὶ ἀπάτης καὶ ψευδολογίας, ἢ ὅστις ἀκούων τέρπεται κρουμάτων τε καὶ τερετισμάτων καὶ διεφθορότων ᾀσμάτων, τοῖς δὴ τοιούτοις πρέπειν τὴν ἐνταῦθα διατριβήν·

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μεσταὶ γὰρ αὐτοῖς τῶν φιλτάτων πᾶσαι μὲν ἀγυιαί, πᾶσαι δὲ ἀγοραί· πάρεστι δὲ πάσαις πύλαις τὴν ἡδονὴν καταδέχεσθαι, τοῦτο μὲν διʼ ὀφθαλμῶν, τοῦτο δὲ διʼ ὤτων τε καὶ ῥινῶν, τοῦτο δὲ καὶ διὰ λαιμοῦ καὶ διʼ ἀφροδισίων ὑφʼ ἧς δὴ ῥεούσης ἀενάῳ τε καὶ θολερῷ ῥεύματι πᾶσαι μὲν ἀνευρύνονται ὁδοί· συνεισέρχεται γὰρ μοιχεία καὶ φιλαργυρία καὶ ἐπιορκία καὶ τὸ τοιοῦτο φῦλον τῶν ἡδονῶν, παρασύρεται δὲ τῆς ψυχῆς ὑποκλυζομένης πάντοθεν αἰδὼς καὶ ἀρετὴ καὶ δικαιοσύνη· τῶν δὲ ἔρημος ὁ χῶρος γενόμενος δίψης ἀεὶ πιμπράμενος ἀνθεῖ πολλαῖς τε καὶ ἀγρίαις ἐπιθυμίαις.

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μεσταὶ γὰρ αὐτοῖς τῶν φιλτάτων πᾶσαι μὲν ἀγυιαί, πᾶσαι δὲ ἀγοραί· πάρεστι δὲ πάσαις πύλαις τὴν ἡδονὴν καταδέχεσθαι, τοῦτο μὲν διʼ ὀφθαλμῶν, τοῦτο δὲ διʼ ὤτων τε καὶ ῥινῶν, τοῦτο δὲ καὶ διὰ λαιμοῦ καὶ διʼ ἀφροδισίων· ὑφʼ ἧς δὴ ῥεούσης ἀενάῳ τε καὶ θολερῷ ῥεύματι πᾶσαι μὲν ἀνευρύνονται ὁδοί· συνεισέρχεται γὰρ μοιχεία καὶ φιλαργυρία καὶ ἐπιορκία καὶ τὸ τοιοῦτο φῦλον τῶν ἡδονῶν, παρασύρεται δὲ τῆς ψυχῆς ὑποκλυζομένης πάντοθεν αἰδὼς καὶ ἀρετὴ καὶ δικαιοσύνη· τῶν δὲ ἔρημος ὁ χῶρος γενόμενος δίψης ἀεὶ πιμπράμενοςπιμπράμενος Harmon: πιμπλάμενος MSS. ἀνθεῖ πολλαῖς τε καὶ ἀγρίαις ἐπιθυμίαις.

τοιαύτην ἀπέφαινε τὴν πόλιν καὶ τοσούτων διδάσκαλον ἀγαθῶν.

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ἐγὼ γοῦν, ἔφη, ὅτε τὸ πρῶτον ἐπανῄειν ἀπὸ τῆς Ἑλλάδος, πλησίον που γενόμενος ἐπιστήσας ἐμαυτὸν λόγον ἀπῄτουν τῆς δεῦρο ἀφίξεως, ἐκεῖνα δὴ τὰ τοῦ Ὁμήρου λέγων τίπτʼ αὖτʼ, ὦ δύστηνε, λιπὼν φάος ἠελίοιο, τὴν Ἑλλάδα καὶ τὴν εὐτυχίαν ἐκείνην καὶ τὴν ἐλευθερίαν, ἤλυθες, ὄφρα ἴδῃς τὸν ἐνταῦθα θόρυβον, συκοφάντας καὶ προσαγορεύσεις ὑπερηφάνους καὶ δεῖπνα καὶ κόλακας καὶ μιαιφονίας καὶ διαθηκῶν προσδοκίας καὶ φιλίας ἐπιπλάστους; ἢ τί καὶ πράξειν διέγνωκας μήτʼ ἀπαλλάττεσθαι μήτε χ;χρῆσθαι τοῖς καθεστῶσι δυνάμενος;

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ἐγὼ γοῦν, ἔφη, ὅτε τὸ πρῶτον ἐπανῄειν ἀπὸ τῆς Ἑλλάδος, πλησίον που γενόμενος ἐπιστήσας ἐμαυτὸν λόγον ἀπῄτουν τῆς δεῦρο ἀφίξεως, ἐκεῖνα δὴ τὰ τοῦ Ὁμήρου λέγων· τίπτʼ αὖτʼ, ὦ δύστηνε, λιπὼν φάος ἠελίοιο, τὴν Ἑλλάδα καὶ τὴν εὐτυχίαν ἐκείνην καὶ τὴν ἐλευθερίαν, ἤλυθες, ὄφρα ἴδῃς τὸν ἐνταῦθα θόρυβον, συκοφάντας καὶ προσαγορεύσεις ὑπερηφάνους καὶ δεῖπνα καὶ κόλακας καὶ μιαιφονίας καὶ διαθηκῶν προσδοκίας καὶ φιλίας ἐπιπλάστους; ἢ τί καὶ πράξειν διέγνωκας μήτʼ ἀπαλλάττεσθαι μήτε χρῆσθαι τοῖς καθεστῶσι δυνάμενος;

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οὕτω δὴ βουλευσάμενος καὶ καθάπερ ὁ Ζεὺς τὸν Ἕκτορα ὑπεξαγαγὼν ἐμαυτὸν ἐκ βελέων, φασίν, ἔκ τʼ ἀνδροκτασίης ἔκ θʼ αἵματος ἔκ τε κυδοιμοῦ τὸ λοιπὸν οἰκουρεῖν εἱλόμην καὶ βίον τινὰ τοῦτον γυναικώδη καὶ ἄτολμον τοῖς πολλοῖς δοκοῦντα προτιθέμενος αὐτῇ φιλοσοφίᾳ, καὶ Πλάτωνι καὶ ἀληθείᾳ προσλαλῶ, καὶ καθίσας ἐμαυτὸν ὥσπερ ἐν θεάτρῳ μυριάνδρῳ σφόδρα που μετέωρος ἐπισκοπῶ τὰ γιγνόμενα, τοῦτο μὲν πολλὴν ψυχαγωγίαν καὶ γέλωτα παρέχειν δυνάμενα, τοῦτο δὲ καὶ πεῖραν ἀνδρὸς ὡς ἀληθῶς βεβαίου λαβεῖν.

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οὕτω δὴ βουλευσάμενος καὶ καθάπερ ὁ Ζεὺς τὸν Ἕκτορα ὑπεξαγαγὼν ἐμαυτὸν ἐκ βελέων, φασίν, ἔκ τʼ ἀνδροκτασίης ἔκ θʼ αἵματος ἔκ τε κυδοιμοῦ τὸ λοιπὸν οἰκουρεῖν εἱλόμην καὶ βίον τινὰ τοῦτον γυναικώδη καὶ ἄτολμον τοῖς πολλοῖς δοκοῦντα προτιθέμενος αὐτῇ φιλοσοφίᾳ καὶ Πλάτωνι καὶ ἀληθείᾳ προσλαλῶ, καὶ καθίσας ἐμαυτὸν ὥσπερ ἐν θεάτρῳ μυριάνδρῳ σφόδρα που μετέωρος ἐπισκοπῶ τὰ γιγνόμενα, τοῦτο μὲν πολλὴν ψυχαγωγίαν καὶ γέλωτα παρέχειν δυνάμενα, τοῦτο δὲ καὶ πεῖραν ἀνδρὸς ὡς ἀληθῶς βεβαίου λαβεῖν.

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εἰ γὰρ χρὴ καὶ κακῶν ἔπαινον εἰπεῖν, μὴ ὑπολάβῃς μεῖζόν τι γυμνάσιον ἀρετῆς ἢ τῆς ψυχῆς δοκιμασίαν ἀληθεστέραν τῆσδε τῆς πόλεως καὶ τῆς ἐνταῦθα διατριβῆς· οὐ γὰρ μικρὸν ἀντισχεῖν τοσαύταις μὲν ἐπιθυμίαις, τοσούτοις δὲ θεάμασι τε καὶ ἀκούσμασι πάντοθεν ἕλκουσι καὶ ἀντιλαμβανομένοις, ἀλλὰ ἀτεχνῶς δεῖ τὸν Ὀδυσσέα μιμησάμενον παραπλεῖν αὐτὰ μὴ δεδεμένον τὼ χεῖρε — δειλὸν γάρ — μηδὲ τὰ ὦτα κηρῷ φραξάμενον, ἀλλʼ ἀκούοντα καὶ λελυμένον καὶ ἀληθῶς ὑπερήφανον.

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εἰ γὰρ χρὴ καὶ κακῶν ἔπαινον εἰπεῖν, μὴ ὑπολάβῃς μεῖζόν τι γυμνάσιον ἀρετῆς ἢ τῆς ψυχῆς δοκιμασίαν ἀληθεστέραν τῆσδε τῆς πόλεως καὶ τῆς ἐνταῦθα διατριβῆς· οὐ γὰρ μικρὸν ἀντισχεῖν τοσαύταις μὲν ἐπιθυμίαις, τοσούτοις δὲ θεάμασί τε καὶ ἀκούσμασι πάντοθεν ἕλκουσι καὶ ἀντιλαμβανομένοις, ἀλλὰ ἀτεχνῶς δεῖ τὸν Ὀδυσσέα μιμησάμενον παραπλεῖν αὐτὰ μὴ δεδεμένον τὼ χεῖρε — δειλὸν γάρ — μηδὲ τὰ ὦτα κηρῷ φραξάμενον, ἀλλʼ ἀκούοντα καὶ λελυμένον καὶ ἀληθῶς ὑπερήφανον.

ἔνεστι δὲ καὶ φιλοσοφίαν θαυμάσαι παραθεωροῦντα τὴν τοσαύτην ἄνοιαν, καὶ τῶν τῆς τύχης ἀγαθῶν καταφρονεῖν ὁρῶντα ὥσπερ ἐν σκηνῇ καὶ πολυπροσώπῳ δράματι τὸν μὲν ἐξ οἰκέτου δεσπότην προϊόντα, τὸν δʼ ἀντὶ πλουσίου πένητα, τὸν δὲ σατράπην ἐκ πένητος ἢ βασιλέα, τὸν δὲ φίλον τούτου, τὸν δὲ ἐχθρόν, τὸν δὲ φυγάδα· τοῦτο γάρ τοι καὶ τὸ δεινότατόν ἐστιν, ὅτι καίτοι μαρτυρομένης τῆς Τύχης παίζειν τὰ τῶν ἀνθρώπων πράγματα καὶ ὁμολογούσης μηδὲν αὐτῶν εἶναι βέβαιον, ὅμως ταῦθʼ ὁσημέραι βλέποντες ὀρέγονται καὶ πλούτου καὶ δυναστείας καὶ μεστοὶ περιίασι πάντες οὐ γινομένων ἐλπίδων.

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ὃ δὲ δὴ ἔφην, ὅτι καὶ γελᾶν ἐν τοῖς γιγνομένοις ἔνεστι καὶ ψυχαγωγεῖσθαι, τοῦτο ἤδη σοι φράσω. πῶς γὰρ οὐ γελοῖοι μὲν πλουτοῦντες αὐτοὶ καὶ τὰς πορφυρίδας προφαίνοντες καὶ τοὺς δακτυλίους προτείνοντες καὶ πολλὴν κατηγοροῦντες ἀπειροκαλίαν, τὸ δὲ καινότατον, τοὺς ἐντυγχάνοντας ἀλλοτρίᾳ φωνῇ προσαγορεύοντες, ἀγαπᾶν ἀξιοῦντες, ὅτι μόνον αὐτοὺς προσέβλεψαν, οἱ δὲ σεμνότεροι καὶ προσκυνεῖσθαι. περιμένοντες, οὐ πόρρωθεν οὐδʼ ὡς Πέρσαις νόμος, ἀλλὰ δεῖ προσελθόντα καὶ ὑποκύψαντα τὴν ψυχὴν ταπεινώσαντα καὶ τὸ πάθος αὐτῆς ἐμφανίσαντα τῇ τοῦ σώματος ὁμοιότητι, τὸ στῆθος ἢ τὴν δεξιὰν καταφιλεῖν, ζηλωτὸν καὶ περίβλεπτον τοῖς μηδὲ τούτου τυγχάνουσιν ὁ δʼ ἕστηκεν παρέχων ἑαυτὸν εἰς πλείω χρόνον ἐξαπατώμενον. ἐπαινῶ δέ γε ταύτης αὐτοὺς τῆς ἀπανθρωπίας, ὅτι μὴ καὶ τοῖς στόμασιν ἡμᾶς προσίενται.

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ὃ δὲ δὴ ἔφην, ὅτι καὶ γελᾶν ἐν τοῖς γιγνομένοις ἔνεστι καὶ ψυχαγωγεῖσθαι, τοῦτο ἤδη σοι φράσω. πῶς γὰρ οὐ γελοῖοι μὲν πλουτοῦντες αὐτοὶ καὶ τὰς πορφυρίδας προφαίνοντες καὶ τοὺς δακτυλίους προτείνοντες καὶ πολλὴν κατηγοροῦντες ἀπειροκαλίαν, τὸ δὲ καινότατον, τοὺς ἐντυγχάνοντας ἀλλοτρίᾳ φωνῇ προσαγορεύοντες, ἀγαπᾶν ἀξιοῦντες, ὅτι μόνον αὐτοὺς προσέβλεψαν, οἱ δὲ σεμνότεροι καὶ προσκυνεῖσθαι περιμένοντες, οὐ πόρρωθεν οὐδʼ ὡς Πέρσαις νόμος, ἀλλὰ δεῖ προσελθόντα καὶ ὑποκύψανταὑποκύψαντα Schwartz: ὑποκύψαντα καὶ πόρρωθεν MSS.: [καὶ ὑποκύψαντα] Nilén., τὴν ψυχὴν ταπεινώσαντα καὶ τὸ πάθος αὐτῆς ἐμφανίσαντα τῇ τοῦ σώματος ὁμοιότητι, τὸ στῆθος ἢ τὴν δεξιὰν καταφιλεῖν, ζηλωτὸν καὶ περίβλεπτον τοῖς μηδὲ τούτου τυγχάνουσιν· ὁ δʼ ἕστηκεν παρέχων ἑαυτὸν εἰς πλείω χρόνον ἐξαπατώμενον. ἐπαινῶ δέ γε ταύτης αὐτοὺς τῆς ἀπανθρωπίας, ὅτι μὴ καὶ τοῖς στόμασιν ἡμᾶς προσίενται.

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πολὺ δὲ τούτων οἱ προσιόντες αὐτοὶ καὶ θεραπεύοντες γελοιότεροι, νυκτὸς μὲν ἐξανιστάμενοι μέσης, περιθέοντες δὲ ἐν κύκλῳ τὴν πόλιν καὶ πρὸς τῶν οἰκετῶν ἀποκλειόμενοι, κύνες καὶ κόλακες καὶ τὰ τοιαῦτα ἀκούειν ὑπομένοντες. γέρας δὲ τῆς πικρᾶς ταύτης αὐτοῖς περιόδου τὸ φορτικὸν ἐκεῖνο δεῖπνον καὶ πολλῶν αἴτιον συμφορῶν, ἐν ᾧ πόσα μὲν ἐμφαγόντες, πόσα δὲ παρὰ γνώμην ἐμπιόντες, πόσα δὲ ὧν οὐκ ἐχρῆν ἀπολαλήσαντες ἢ μεμφόμενοι -ʼ· τὸ τελευταῖον ἢ δυσφοροῦντες ἀπίασιν ἢ διαβάλλοντες τὸ δεῖπνον ἢ ὕβριν ἢ μικρολογίαν ἐγκαλοῦντες. πλήρεις δὲ αὐτῶν ἐμούντων οἱ στενωποὶ καὶ πρὸς τοῖς χαμαιτυπείοις μαχομένων καὶ μεθʼ ἡμέραν οἱ πλείονες αὐτῶν κατακλιθέντες ἰατροῖς παρέχουσιν ἀφορμὰς περιόδων· ἔνιοι μὲν γάρ, τὸ καινότατον, οὐδὲ νοσεῖν σχολάζουσιν.

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πολὺ δὲ τούτων οἱ προσιόντες αὐτοὶ καὶ θεραπεύοντες γελοιότεροι, νυκτὸς μὲν ἐξανιστάμενοι μέσης, περιθέοντες δὲ ἐν κύκλῳ τὴν πόλιν καὶ πρὸς τῶν οἰκετῶν ἀποκλειόμενοι, κύνες καὶ κόλακες καὶ τὰ τοιαῦτα ἀκούειν ὑπομένοντες. γέρας δὲ τῆς πικρᾶς ταύτης αὐτοῖς περιόδου τὸ φορτικὸν ἐκεῖνο δεῖπνον καὶ πολλῶν αἴτιον συμφορῶν, ἐν ᾧ πόσα μὲν ἐμφαγόντες, πόσα δὲ παρὰ γνώμην ἐμπιόντες, πόσα δὲ ὧν οὐκ ἐχρῆν ἀπολαλήσαντες ἢ μεμφόμενοιἢ μεμφόμενοι MSS.: bracketed by Schwartz. τὸ τελευταῖον ἢ δυσφοροῦντες ἀπίασιν ἢ διαβάλλοντες τὸ δεῖπνον ἢ ὕβριν ἢ μικρολογίαν ἐγκαλοῦντες. πλήρεις δὲ αὐτῶν ἐμούντων οἱ στενωποὶ καὶ πρὸς τοῖς χαμαιτυπείοις μαχομένων· καὶ μεθʼ ἡμέραν οἱ πλείονες αὐτῶν κατακλιθέντες ἰατροῖς παρέχουσιν ἀφορμὰς περιόδων· ἔνιοι μὲν γάρ, τὸ καινότατον, οὐδὲ νοσεῖν σχολάζουσιν.

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ἐγὼ μέντοι γε πολὺ τῶν κολακευομένων ἐξωλεστέρους τοὺς κόλακας ὑπείληφα, καὶ σχεδὸν αὐτοὺς ἐκείνοις καθίστασθαι τῆς ὑπερηφανίας αἰτίους· ὅταν γὰρ αὐτῶν τὴν περιουσίαν θαυμάσωσιν καὶ τὸν χρυσὸν ἐπαινέσωσιν καὶ τοὺς πυλῶνας ἔωθεν ἐμπλήσωσιν καὶ προσελθόντες ὥσπερ δεσπότας προσείπωσιν, τί καὶ φρονήσειν ἐκείνους εἰκός ἐστιν; εἰ δέ γε κοινῷ δόγματι κἂν πρὸς ὀλίγον ἀπέσχοντο τῆσδε τῆς ἐθελοδουλείας, οὐκ ἂν οἴει τοὐναντίον αὐτοὺς ἐλθεῖν ἐπὶ τὰς θύρας τῶν πτωχῶν δεομένους τοὺς πλουσίους, μὴ ἀθέατον αὐτῶν μηδʼ ἀμάρτυρον τὴν εὐδαιμονίαν καταλιπεῖν μηδʼ ἀνόνητόν τε καὶ ἄχρηστον τῶν τραπεζῶν τὸ κάλλος καὶ τῶν οἴκων τὸ μέγεθος; οὐ γὰρ οὕτω τοῦ πλουτεῖν ἐρῶσιν ὡς .τοῦ διὰ τὸ πλουτεῖν εὐδαιμονίζεσθαι. καὶ οὕτω δὴ ἔχει, μηδὲν ὄφελος εἶναι περικαλλοῦς οἰκίας τῷ οἰκοῦντι μηδὲ χρυσοῦ καὶ ἐλέφαντος, εἰ μή τις αὐτὰ θαυμάζοι. ἐχρῆν οὖν ταύτῃ καθαιρεῖν αὐτῶν καὶ ἐπευωνίζειν τὴν δυναστείαν ἐπιτειχίσαντας τῷ πλούτῳ τὴν ὑπεροψίαν· νῦν δὲ λατρεύοντες εἰς ἀπόνοιαν ἄγουσιν.

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ἐγὼ μέντοι γε πολὺ τῶν κολακευομένων ἐξωλεστέρους τοὺς κόλακας ὑπείληφα, καὶ σχεδὸν αὐτοὺς ἐκείνοις καθίστασθαι τῆς ὑπερηφανίας αἰτίους· ὅταν γὰρ αὐτῶν τὴν περιουσίαν θαυμάσωσιν καὶ τὸν χρυσὸν ἐπαινέσωσιν καὶ τοὺς πυλῶνας ἕωθεν ἐμπλήσωσιν καὶ προσελθόντες ὥσπερ δεσπότας προσείπωσιν, τί καὶ φρονήσειν ἐκείνους εἰκός ἐστιν; εἰ δέ γε κοινῷ δόγματι κἂν πρὸς ὀλίγον ἀπέσχοντο τῆσδε τῆς ἐθελοδουλείας, οὐκ ἂν οἴει τοὐναντίον αὐτοὺς ἐλθεῖν ἐπὶ τὰς θύρας τῶν πτωχῶν δεομένους τοὺς πλουσίους, μὴ ἀθέατον αὐτῶν μηδʼ ἀμάρτυρον τὴν εὐδαιμονίαν καταλιπεῖν μηδʼ ἀνόνητόν τε καὶ ἄχρηστον τῶν τραπεζῶν τὸ κάλλος καὶ τῶν οἴκων τὸ μέγεθος; οὐ γὰρ οὕτω τοῦ πλουτεῖν ἐρῶσιν ὡς τοῦ διὰ τὸ πλουτεῖν εὐδαιμονίζεσθαι. καὶ οὕτω δὴδὴ Hemsterhuys: δὲ MSS. ἔχει, μηδὲν ὄφελος εἶναι περικαλλοῦς οἰκίας τῷ οἰκοῦντι μηδὲ χρυσοῦ καὶ ἐλέφαντος, εἰ μή τις αὐτὰ θαυμάζοι. ἐχρῆν οὖν ταύτῃ καθαιρεῖν αὐτῶν καὶ ἐπευωνίζειν τὴν δυναστείαν ἐπιτειχίσαντας τῷ πλούτῳ τὴν ὑπεροψίαν· νῦν δὲ λατρεύοντες εἰς ἀπόνοιαν ἄγουσιν.

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καὶ τὸ μὲν ἄνδρας ἰδιώτας καὶ ἀναφανδὸν τὴν ἀπαιδευσίαν ὁμολογοῦντας τὰ τοιαῦτα ποιεῖν, μετριώτερον ἂν εἰκότως νομισθείη· τὸ δὲ καὶ τῶν φιλοσοφεῖν προσποιουμένων πολλοὺς πολλῷ ἔτι τούτων γελοιότερα δρᾶν, τοῦτʼ ἤδη τὸ δεινότατόν ἐστι. πῶς γὰρ οἴει τὴν ψυχὴν διατεθεῖσθαί μοι, ὅταν ἴδω τούτων τινά, μάλιστα τῶν προβεβηκότων, ἀναμεμιγμένον κολάκων ὄχλῳ καὶ τῶν ἐπʼ ἀξίας τινὰ δορυφοροῦντα καὶ τοῖς ἐπὶ τὰ δεῖπνα παραγγέλλουσι κοινολογούμενον, ἐπισημότερον δὲ τῶν ἄλλων ἀπὸ τοῦ σχήματος ὄντα καὶ φανερώτερον; καὶ ὃ μάλιστα ἀγανακτῶ, ὅτι μὴ καὶ τὴν σκευὴν μεταλαμβάνουσι, τὰ ἄλλα γε ὁμοίως ὑποκρινόμενοι τοῦ δράματος.

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καὶ τὸ μὲν ἄνδρας ἰδιώτας καὶ ἀναφανδὸν τὴν ἀπαιδευσίαν ὁμολογοῦντας τὰ τοιαῦτα ποιεῖν, μετριώτερον ἂν εἰκότως νομισθείη· τὸ δὲ καὶ τῶν φιλοσοφεῖν προσποιουμένων πολλοὺςπολλοὺς Cobet : not in MSS. πολλῷ ἔτι τούτων γελοιότερα δρᾶν, τοῦτʼ ἤδη τὸ δεινότατόν ἐστι. πῶς γὰρ οἴει τὴν ψυχὴν διατεθεῖσθαί μοι, ὅταν ἴδω τούτων τινά, μάλιστα τῶν προβεβηκότων, ἀναμεμιγμένον κολάκων ὄχλῳ καὶ τῶν ἐπʼ ἀξίας τινὰ δορυφοροῦντα καὶ τοῖς ἐπὶ τὰ δεῖπνα παραγγέλλουσι κοινολογούμενον, ἐπισημότερον δὲ τῶν ἄλλων ἀπὸ τοῦ σχήματος ὄντα καὶ φανερώτερον; καὶ ὃ μάλιστα ἀγανακτῶ, ὅτι μὴ καὶ τὴν σκευὴν μεταλαμβάνουσι, τὰ ἄλλα γε ὁμοίως ὑποκρινόμενοι τοῦ δράματος.

ἃ μὲν γὰρ ἐν τοῖς συμποσίοις ἐργάζονται, τίνι τῶν καλῶν εἰκάσομεν; οὐκ ἐμφοροῦνται μὲν ἀπειροκαλώτερον, μεθύσκονται δὲ φανερώτερον, ἐξανίστανται δὲ πάντων ὕστατοι, πλείω δὲ ἀποφέρειν τῶν ἄλλων ἀξιοῦσιν; οἱ δὲ ἀστειότεροι πολλάκις αὐτῶν καὶ ᾆσαι προήχθησαν.

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καὶ ταῦτα μὲν οὖν γελοῖα ἡγεῖτο· μάλιστα δὲ ἐμέμνητο τῶν ἐπὶ μισθῷ φιλοσοφούντων καὶ τὴν ἀρετὴν ὤνιον ὥσπερ ἐξ ἀγορᾶς προτιθέντων ἐργαστήρια γοῦν ἐκάλει καὶ καπηλεῖα τὰς τούτων διατριβάς· ἠξίου γὰρ τὸν πλούτου καταφρονεῖν διδάξοντα πρῶτον αὑτὸν παρέχειν ὑψηλότερον λημμάτων.

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καὶ ταῦτα μὲν οὖν γελοῖα ἡγεῖτο· μάλιστα δὲ ἐμέμνητο τῶν ἐπὶ μισθῷ φιλοσοφούντων καὶ τὴν ἀρετὴν ὤνιον ὥσπερ ἐξ ἀγορᾶς προτιθέντων· ἐργαστήρια γοῦν ἐκάλει καὶ καπηλεῖα τὰς τούτων διατριβάς· ἠξίου γὰρ τὸν πλούτου καταφρονεῖν διδάξοντα πρῶτον αὑτὸν παρέχειν ὑψηλότερον λημμάτων.

ἀμέλει καὶ πράττων ταῦτα διετέλει, οὐ μόνον προῖκα τοῖς ἀξιοῦσι συνδιατρίβων, ἀλλὰ καὶ τοῖς δεομένοις ἐπαρκῶν καὶ πάσης περιουσίας καταφρονῶν, τοσούτου δέων ὀρέγεσθαι τῶν οὐδὲν προσηκόντων, ὥστε μηδὲ τῶν ἑαυτοῦ φθειρομένων ποιεῖσθαι πρόνοιαν, ὅς γε καὶ ἀγρὸν οὐ πόρρω τῆς πόλεως κεκτημένος οὐδὲ ἐπιβῆναι αὐτοῦ πολλῶν ἐτῶν ἠξίωσεν, ἀλλʼ οὐδὲ τὴν ἀρχὴν αὑτοῦ εἶναι διωμολόγει, ταῦτʼ οἶμαι ὑπειληφώς, ὅτι τούτων φύσει μὲν οὐδενός ἐσμεν κύριοι, νόμῳ δὲ καὶ διαδοχῇ τὴν χρῆσιν αὐτῶν εἰς ἀόριστον παραλαμβάνοντες ὀλιγοχρόνιοι δεσπόται νομιζόμεθα, κἀπειδὰν ἡ προθεσμία παρέλθῃ, τηνικαῦτα παραλαβὼν ἄλλος ἀπολαύει τοῦ ὀνόματος.

οὐ μικρὰ δὲ οὐδὲ ἐκεῖνα παρέχει τοῖς ζηλοῦν ἐθέλουσι παραδείγματα, τῆς τροφῆς τὸ ἀπέριττον καὶ τῶν γυμνασίων τὸ σύμμετρον καὶ τοῦ προσώπου τὸ αἰδέσιμον καὶ τῆς ἐσθῆτος τὸ μέτριον, ἐφʼ ἅπασι δὲ τούτοις τῆς διανοίας τὸ ἡρμοσμένον καὶ τὸ ἥμερον τοῦ τρόπου.

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παρῄνει δὲ τοῖς συνοῦσι μήτʼ ἀναβάλλεσθαι τὸ ἀγαθόν, ὅπερ τοὺς πολλοὺς ποιεῖν προθεσμίας ὁριζομένους ἑορτὰς ἢ πανηγύρεις, ὡς ἀπʼ ἐκείνων ἀρξομένους τοῦ μὴ ψεύσασθαι καὶ τοῦ ,τὰ δέοντα ποιῆσαι· ἠξίου γὰρ ἀμέλλητον εἶναι τὴν πρὸς τὸ καλὸν ὁρμήν. δῆλος δὲ ἦν καὶ τῶν τοιούτων κατεγνωκὼς φιλοσόφων, οἳ ταύτην ἄσκησιν ἀρετῆς ὑπελάμβανον, ἢν πολλαῖς ἀνάγκαις καὶ πόνοις τοὺς νέους ἀντέχειν καταγυμνάσωσιν, τοῦτο μὲν ψυχρολουτεῖν οἱ πολλοὶ κελεύοντες, ἄλλοι δὲ μαστιγοῦντες, οἱ δὲ χαριέστεροι καὶ σιδήρῳ τὰς ἐπιφανείας αὐτῶν καταξύοντες.

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παρῄνει δὲ τοῖς συνοῦσι μήτʼ ἀναβάλλεσθαι τὸ ἀγαθόν, ὅπερ τοὺς πολλοὺς ποιεῖν προθεσμίας ὁριζομένους ἑορτὰς ἢ πανηγύρεις, ὡς ἀπʼ ἐκείνων ἀρξομένους τοῦ μὴ ψεύσασθαι καὶ τοῦ τὰ δέοντα ποιῆσαι· ἠξίου γὰρ ἀμέλλητον εἶναι τὴν πρὸς τὸ καλὸν ὁρμήν. δῆλος δὲ ἦν καὶ τῶν τοιούτων κατεγνωκὼς φιλοσόφων, οἳ ταύτην ἄσκησιν ἀρετῆς ὑπελάμβανον, ἢν πολλαῖς ἀνάγκαις καὶ πόνοις τοὺς νέους ἀντέχειν καταγυμνάσωσιν, τοῦτο μὲν ψυχρολουτεῖνψυχρολουτεῖν Ε. Capps : οὐδεῖν (or οὐ δεῖν) MSS.: θυραυλεῖν Schwartz: ἀνυποδητεῖν vulg. οἱ πολλοὶ κελεύοντες, ἄλλοι δὲ μαστιγοῦντες, οἱ δὲ χαριέστεροι καὶ σιδήρῳ τὰς ἐπιφανείας αὐτῶν καταξύοντες.

ἡγεῖτο γὰρ χρῆναι πολὺ πρότερον ἐν ταῖς ψυχαῖς τὸ στέρρον τοῦτο καὶ ἀπαθὲς κατασκευάσαι, καὶ τὸν ἄριστα παιδεύειν ἀνθρώπους προαιρούμενον τοῦτο μὲν ψυχῆς, τοῦτο δὲ σώματος, τοῦτο δὲ ἡλικίας τε καὶ τῆς πρότερον ἀγωγῆς ἐστοχάσθαι, ἵνα μὴ τὰ παρὰ δύναμιν ἐπιτάττων ἐλέγχηται· πολλοὺς γοῦν καὶ τελευτᾶν ἔφασκεν οὕτως ἀλόγως ἐπιταθέντας· ἕνα δὲ καὶ αὐτὸς εἶδον, ὃς καὶ γευσάμενος τῶν παρʼ ἐκείνοις κακῶν, ἐπειδὴ τάχιστα λόγων ἀληθῶν ἐπήκουσεν, ἀμεταστρεπτὶ φεύγων ὡς αὐτὸν ἀφίκετο καὶ δῆλος ἦν ῥᾷον διακείμενος.

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μετὰ δὲ ταῦτα ἑτέρου δράματος ἥπτετο τῶν ἀμφὶ τὴν νέκυιάν τε καὶ διαθήκας καλινδουμένων, προστιθεὶς ὅτι μίαν φωνὴν οἱ Ῥωμαίων παῖδες ἀληθῆ παρʼ ὅλον τὸν βίον προΐενται, τὴν ἐν ταῖς διαθήκαις λέγων, ἵνα μὴ ἀπολαύσωσι τῆς σφετέρας ἀληθείας. ἃ δὲ καὶ μεταξὺ λέγοντος αὐτοῦ γελᾶν προήχθην, ὅτι καὶ συγκατορύττειν ἑαυτοῖς ἀξιοῦσι τὰς ἀμαθίας καὶ τὴν ἀναλγησίαν ἔγγραφον ὁμολογοῦσιν, οἱ μὲν ἐσθῆτας ἑαυτοῖς κελεύοντες συγκαταφλέγεσθαι τῶν παρὰ τὸν βίον τιμίων, οἱ δὲ καὶ παραμένειν τινὰς οἰκέτας τοῖς τάφοις, ἔνιοι δὲ καὶ στέφειν τὰς στήλας ἄνθεσιν, εὐήθεις ἔτι καὶ παρὰ τὴν τελευτὴν διαμένοντες.

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εἰκάζειν οὖν ἠξίου, τί πέπρακται τούτοις παρὰ τὸν βίον, εἰ τοιαῦτα περὶ τῶν μετὰ τὸν βίον ἐπισκήπτουσι· τούτους γὰρ εἶναι τοὺς - τό.. πολυτελὲς ὄψον ὠνουμένους καὶ τὸν οἶνον ἐν τοῖς συμποσίοις μετὰ κρόκων τε καὶ ἀρομάτων ἐκχέοντας, τοὺς μέσου χειμῶνος ἐμπιπλαμένους ῥόδων καὶ τὸ σπάνιον αὐτῶν καὶ παρὰ καιρὸν ἀγαπῶντος, τῶν δʼ ἐν καιρῷ καὶ κατὰ φύσιν ὡς εὐτελῶν ὑπερηφανοῦντας, τούτους εἶναι τοὺς καὶ τὰ μύρα πίνοντας· ὃ καὶ μάλιστα διέσυρεν αὐτῶν, ὅτι μηδὲ χρῆσθαι ἴσασιν ταῖς ἐπιθυμίαις, ἀλλὰ κἀν ταύταις παρανομοῦσι καὶ τοὺς ὅρους συγχέουσι, πάντοθεν τῇ τρυφῇ παραδόντες αὑτῶν τὰς ψυχὰς πατεῖν, καὶ τοῦτο δὴ τὸ ἐν ταῖς τραγῳδίαις τε καὶ κωμῳδίαις λεγόμενον, ἤδη· καὶ παρὰ θύραν εἰσβιαζόμενοι. σολοικισμὸν οὖν ἐκάλει τοῦτο τῶν ἡδονῶν.

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εἰκάζειν οὖν ἠξίου, τί πέπρακται τούτοις παρὰ τὸν βίον, εἰ τοιαῦτα περὶ τῶν μετὰ τὸν βίον ἐπισκήπτουσι· τούτους γὰρ εἶναι τοὺς τὸ πολυτελὲς ὄψον ὠνουμένους καὶ τὸν οἶνον ἐν τοῖς συμποσίοις μετὰ κρόκων τε καὶ ἀρομάτων ἐκχέοντας, τοὺς μέσου χειμῶνος ἐμπιπλαμένους ῥόδων καὶ τὸ σπάνιον αὐτῶν καὶ παρὰ καιρὸν ἀγαπῶντος, τῶν δʼ ἐν καιρῷ καὶ κατὰ φύσιν ὡς εὐτελῶν ὑπερηφανοῦντας, τούτους εἶναιτούτους εἶναι MSS; bracketed by Schwartz. τοὺς καὶ τὰ μύρα πίνοντας· ὃ καὶ μάλιστα διέσυρεν αὐτῶν, ὅτι μηδὲ χρῆσθαι ἴσασιν ταῖς ἐπιθυμίαις, ἀλλὰ κἀν ταύταις παρανομοῦσι καὶ τοὺς ὅρους συγχέουσι, πάντοθεν τῇ τρυφῇ παραδόντες αὑτῶν τὰς ψυχὰς πατεῖν, καὶ τοῦτο δὴ τὸ ἐν ταῖς τραγῳδίαις τε καὶ κωμῳδίαις λεγόμενον, ἤδη καὶ παρὰ θύραν εἰσβιαζόμενοι. σολοικισμὸνσολοικισμὸν Isidorus defines a ‘solecismʼ as ‘plurimorum inter se verborum inconveniens compositio, sicut barbarismus unius verbi corruptio.ʼ The point here is the incongruousness of such pleasures. οὖν ἐκάλει τοῦτο τῶν ἡδονῶν.

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ἀπὸ δὲ τῆς αὐτῆς γνώμης κἀκεῖνα ἔλεγεν, ἀτεχνῶς τοῦ Μώμου τὸν λόγον μιμησάμενος· ὡς γὰρ ἐκεῖνος ἐμέμφετο τοῦ ταύρου τὸν δημιουργὸν θεὸν οὐ προθέντα τῶν ὀφθαλμῶν τὰ κέρατα, οὕτω δὴ καὶ αὐτὸς ᾐτιᾶτο τῶν στεφανουμένων, ὅτι μὴ ἴσασι τὸν στεφάνου τὸν τόπον· εἰ γάρ τοι, ἔφη, τῇ πνοῇ τῶν ἴων τε καὶ ῥόδων χαίρουσιν, ὑπὸ τῇ ῥινὶ μάλιστα ἐχρῆν αὐτοὺς στέφεσθαι παρʼ αὐτὴν ὡς οἷόν τε τὴν ἀναπνοήν, ἵνʼ ὡς πλεῖστον ἀνέσπων τῆς ἡδονῆς.

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ἀπὸ δὲ τῆς αὐτῆς γνώμης κἀκεῖνα ἔλεγεν, ἀτεχνῶς τοῦ Μώμου τὸν λόγον μιμησάμενος· ὡς γὰρ ἐκεῖνος ἐμέμφετο τοῦ ταύρου τὸν δημιουργὸν θεὸν οὐ προθέντα τῶν ὀφθαλμῶν τὰ κέρατα, οὕτω δὴ καὶ αὐτὸς ᾐτιᾶτο τῶν στεφανουμένων, ὅτι μὴ ἴσασι τοῦ στεφάνου τὸν τόπον· εἰ γάρ τοι, ἔφη, τῇ πνοῇ τῶν ἴων τε καὶ ῥόδων χαίρουσιν, ὑπὸ τῇ ῥινὶ μάλιστα ἐχρῆν αὐτοὺς στέφεσθαι παρʼ αὐτὴν ὡς οἷόν τε τὴν ἀναπνοήν, ἵνʼ ὡς πλεῖστον ἀνέσπων τῆς ἡδονῆς.

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καὶ μὴν κἀκείνους διεγέλα τοὺς θαυμάσιόν τινα τὴν σπουδὴν περὶ τὰ δεῖπνα ποιουμένους χυμῶν τε ποικιλίαις καὶ πεμμάτων περιεργίαις· καὶ γὰρ αὖ καὶ τούτους ἔφασκεν ὀλιγοχρονίου τε καὶ βραχείας ἡδονῆς ἔρωτι πολλὰς πραγματείας ὑπομένειν ἀπέφαινε γοῦν τεσσάρων δακτύλων αὐτοῖς ἕνεκα πάντα πονεῖσθαι τὸν πόνον, ἐφʼ ὅσους ὁ μήκιστος ἀνθρώπου λαιμὸς ἐστιν οὔτε γὰρ πρὶν ἐμφαγεῖν, ἀπολαύειν τι τῶν ἐωνημένων, οὔτε βρωθέντων ἡδίω γενέσθαι τὴν ἀπὸ τῶν πολυτελεστέρων πλησμονήν λοιπὸν οὖν εἶναι τὴν ἐν τῇ παρόδῳ γιγνομένην ἡδονὴν τοσούτων ὠνεῖσθαι χρημάτων. εἰκότα δὲ πάσχειν ἔλεγεν αὐτοὺς ὑπʼ ἀπαιδευσίας τὰς ἀληθεστέρας ἡδονὰς ἀγνοοῦντας, ὧν ἀπασῶν φιλοσοφία χορηγός ἐστιν τοῖς πονεῖν προαιρουμένοις.

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καὶ μὴν κἀκείνους διεγέλα τοὺς θαυμάσιόν τινα τὴν σπουδὴν περὶ τὰ δεῖπνα ποιουμένους χυμῶν τε ποικιλίαις καὶ πεμμάτων περιεργίαις· καὶ γὰρ αὖ καὶ τούτους ἔφασκεν ὀλιγοχρονίου τε καὶ βραχείας ἡδονῆς ἔρωτι πολλὰς πραγματείας ὑπομένειν· ἀπέφαινε γοῦν τεσσάρων δακτύλων αὐτοῖς ἕνεκα πάντα πονεῖσθαι τὸν πόνον, ἐφʼ ὅσους ὁ μήκιστος ἀνθρώπου λαιμός ἐστιν· οὔτε γὰρ πρὶν ἐμφαγεῖν, ἀπολαύειν τι τῶν ἐωνημένων, οὔτε βρωθέντων ἡδίω γενέσθαι τὴν ἀπὸ τῶν πολυτελεστέρων πλησμονήν· λοιπὸν οὖν εἶναι τὴν ἐν τῇ παρόδῳ γιγνομένην ἡδονὴν τοσούτων ὠνεῖσθαι χρημάτων. εἰκότα δὲ πάσχειν ἔλεγεν αὐτοὺς ὑπʼ ἀπαιδευσίας τὰς ἀληθεστέρας ἡδονὰς ἀγνοοῦντας, ὧν ἁπασῶν φιλοσοφία χορηγός ἐστιν τοῖς πονεῖν προαιρουμένοις.

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περὶ δὲ τῶν ἐν τοῖς βαλανείοις δρωμένων πολλὰ μὲν διεξῄει, τὸ πλῆθος τῶν ἑπομένων, τὰς ὕβρεις, τοὺς ἐπικειμένους τοῖς οἰκέταις καὶ μικροῦ δεῖν ἐκφερομένους. ἓν δέ τι καὶ μάλιστα μισεῖν ἐῴκει, πολὺ δʼ ἓν τῇ πόλει τοῦτο καὶ τοῖς βαλανείοις ἐπιχωριάζον προϊόντας γάρ τινας τῶν οἰκετῶν δεῖ βοᾶν καὶ παραγγέλλειν προορᾶσθαι τοῖν ποδοῖν, ἢν ὑψηλόν τι ἢ κοῖλον μέλλωσιν ὑπερβαίνειν, καὶ ὑπομιμνήσκειν αὐτούς, τὸ καινότατον, ὅτι βαδίζουσιν. δεινὸν οὖν ἐποιεῖτο, εἰ στόματος μὲν ἀλλοτρίου δειπνοῦντες μὴ δέονται μηδὲ χειρῶν, μηδὲ τῶν ὤτων ἀκούοντες, ὀφθαλμῶν δὲ ὑγιαίνοντες ἀλλοτρίων δέονται προοψομένων καὶ ἀνέχονται φωνὰς ἀκούοντες δυστυχέσιν ἀνθρώποις πρεπούσας καὶ πεπηρωμένοις· ταῦτα γὰρ αὐτὰ πάσχουσιν ἐν ταῖς ἀγοραῖς ἡμέρας μέσης καὶ οἱ τὰς πόλεις ἐπιτετραμμένοι.

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περὶ δὲ τῶν ἐν τοῖς βαλανείοις δρωμένων πολλὰ μὲν διεξῄει, τὸ πλῆθος τῶν ἑπομένων, τὰς ὕβρεις, τοὺς ἐπικειμένους τοῖς οἰκέταις καὶ μικροῦ δεῖν ἐκφερομένους. ἓν δέ τι καὶ μάλιστα μισεῖν ἐῴκει, πολὺ δʼ ἐν τῇ πόλει τοῦτο καὶ τοῖς βαλανείοις ἐπιχωριάζον προϊόντας γάρ τινας τῶν οἰκετῶν δεῖ βοᾶν καὶ παραγγέλλειν προορᾶσθαι τοῖν ποδοῖν, ἢν ὑψηλόν τι ἢ κοῖλον μέλλωσιν ὑπερβαίνειν, καὶ ὑπομιμνήσκειν αὐτούς, τὸ καινότατον, ὅτι βαδίζουσιν. δεινὸν οὖν ἐποιεῖτο, εἰ στόματος μὲν ἀλλοτρίου δειπνοῦντες μὴ δέονται μηδὲ χειρῶν, μηδὲ τῶν ὤτων ἀκούοντες, ὀφθαλμῶν δὲ ὑγιαίνοντες ἀλλοτρίων δέονται προοψομένων καὶ ἀνέχονται φωνὰς ἀκούοντες δυστυχέσιν ἀνθρώποις πρεπούσας καὶ πεπηρωμένοις· ταῦτα γὰρ αὐτὰ πάσχουσιν ἐν ταῖς ἀγοραῖς ἡμέρας μέσης καὶ οἱ τὰς πόλεις ἐπιτετραμμένοι.

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ταῦτά τε καὶ πολλὰ ἕτερα τοιαῦτα διελθὼν κατέπαυσε τὸν λόγον. ἐγὼ δὲ τέως μὲν ἤκουον αὐτοῦ τεθηπώς, μὴ σιωπήσῃ πεφοβημένος· ἐπειδὴ δὲ ἐπαύσατο, τοῦτο δὴ τὸ τῶν Φαιάκων πάθος ἐπεπόνθειν πολὺν γὰρ δὴ χρόνον ἐς αὐτὸν ἀπέβλεπον κεκηλημένος εἶτα πολλῇ συγχύσει καὶ ἰλίγγῳ κατειλημμένος τοῦτο μὲν ἱδρῶτι κατερρεόμην, τοῦτο δὲ φθέγξασθαι βουλόμενος ἐξέπιπτόν τε καὶ ἀνεκοπτόμην, καὶ ἥ τε φωνὴ ἐξέλειπε καὶ ἡ γλῶττα διημάρτανε, καί τέλος ἐδάκρυον ἀπορούμενος· οὐ γὰρ ἐξ ἐπιπολῆς οὐδʼ ὡς ἔτυχεν ἡμῶν ὁ λόγος καθίκετο, βαθεῖα δὲ καὶ καίριος ἡ πληγὴ ἐγένετο, καὶ μάλα εὐστόχως ἐνεχθεὶς ὁ λόγος αὐτήν, εἰ οἷόν τε εἰπεῖν, διέκοψε τὴν ψυχήν εἰ γάρ τι δεῖ κἀμὲ ἤδη φιλοσόφων προσάψασθαι λόγων, ὧδε περὶ τούτων ὑπείληφα·

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ταῦτά τε καὶ πολλὰ ἕτερα τοιαῦτα διελθὼν κατέπαυσε τὸν λόγον. ἐγὼ δὲ τέως μὲν ἤκουον αὐτοῦ τεθηπώς, μὴ σιωπήσῃ πεφοβημένος· ἐπειδὴ δὲ ἐπαύσατο, τοῦτο δὴ τὸ τῶν Φαιάκων πάθος ἐπεπόνθειν· πολὺν γὰρ δὴ χρόνον ἐς αὐτὸν ἀπέβλεπον κεκηλημένος· εἶτα πολλῇ συγχύσει καὶ ἰλίγγῳ κατειλημμένος τοῦτο μὲν ἱδρῶτι κατερρεόμην, τοῦτο δὲ φθέγξασθαι βουλόμενος ἐξέπιπτόν τε καὶ ἀνεκοπτόμην, καὶ ἥ τε φωνὴ ἐξέλειπε καὶ ἡ γλῶττα διημάρτανε, καὶ τέλος ἐδάκρυον ἀπορούμενος· οὐ γὰρ ἐξ ἐπιπολῆς οὐδʼ ὡς ἔτυχεν ἡμῶν ὁ λόγος καθίκετο, βαθεῖα δὲ καὶ καίριος ἡ πληγὴ ἐγένετο, καὶ μάλα εὐστόχως ἐνεχθεὶς ὁ λόγος αὐτήν, εἰ οἷόν τε εἰπεῖν, διέκοψε τὴν ψυχήν· εἰ γάρ τι δεῖ κἀμὲ ἤδη φιλοσόφων προσάψασθαι λόγων, ὧδε περὶ τούτων ὑπείληφα·

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δοκεῖ μοι ἀνδρὸς εὐφυοῦς ψυχὴ μάλα σκοπῷ τινι ἁπαλῷ προσεοικέναι. τοξόται δὲ πολλοὶ μὲν ἀνὰ τὸν βίον καὶ μεστοὶ τὰς φαρέτρας ποικίλων τε καὶ παντοδαπῶν λόγων, οὐ μὴν πάντες εὔστοχα τοξεύουσιν, ἀλλʼ οἱ μὲν αὐτῶν σφόδρα τὰς νευρὰς ἐπιτείναντες ἐντονώτερον τοῦ δέοντος ἀφιᾶσιν καὶ ἅπτονται μὲν καὶ οὗτοι, τὰ δὲ βέλη αὐτῶν οὐ μένει ἐν τῷ σκοπῷ, ἀλλʼ ὑπὸ τῆς σφοδρότητος διελθόντα καὶ παροδεύσαντα κεχηνυῖαν μόνον τῷ τραύματι τὴν ψυχὴν ἀπέλιπεν. ἄλλοι δὲ πάλιν τούτοις ὑπεναντίως· ὑπὸ γὰρ ἀσθενείας τε καὶ ἀτονίας οὐδὲ ἐφικνεῖται τὰ βέλη αὐτοῖς ἄχρι πρὸς τὸν σκοπόν, ἀλλʼ ἐκλυθέντα καταπίπτει πολλάκις ἐκ μέσης τῆς ὁδοῦ· ἢν δέ ποτε καὶ ἐφίκηται, ἄκρον μὲν ἐπιλίγδην ἅπτεται, βαθεῖαν δὲ οὐκ ἐργάζεται πληγὴν οὐ γὰρ ἀπʼ ἰσχυρᾶς ἐμβολῆς ἀπεστέλλετο.

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δοκεῖ μοι ἀνδρὸς εὐφυοῦς ψυχὴ μάλα σκοπῷ τινι ἁπαλῷ προσεοικέναι. τοξόται δὲ πολλοὶ μὲν ἀνὰ τὸν βίον καὶ μεστοὶ τὰς φαρέτρας ποικίλων τε καὶ παντοδαπῶν λόγων, οὐ μὴν πάντες εὔστοχα τοξεύουσιν, ἀλλʼ οἱ μὲν αὐτῶν σφόδρα τὰς νευρὰς ἐπιτείναντες ἐντονώτερον τοῦ δέοντος ἀφιᾶσιν· καὶ ἅπτονται μὲν καὶ οὗτοι,οὗτοι, Sommerbrodt: οὗτοι τῆς ὁδοῦ MSS. τὰ δὲ βέλη αὐτῶν οὐ μένει ἐν τῷ σκοπῷ, ἀλλʼ ὑπὸ τῆς σφοδρότητος διελθόντα καὶ παροδεύσαντα κεχηνυῖαν μόνον τῷ τραύματι τὴν ψυχὴν ἀπέλιπεν. ἄλλοι δὲ πάλιν τούτοις ὑπεναντίως· ὑπὸ γὰρ ἀσθενείας τε καὶ ἀτονίας οὐδὲ ἐφικνεῖται τὰ βέλη αὐτοῖς ἄχρι πρὸς τὸν σκοπόν, ἀλλʼ ἐκλυθέντα καταπίπτει πολλάκις ἐκ μέσης τῆς ὁδοῦ· ἢν δέ ποτε καὶ ἐφίκηται, ἄκρον μὲν ἐπιλίγδην ἅπτεται, βαθεῖαν δὲ οὐκ ἐργάζεται πληγήν· οὐ γὰρ ἀπʼ ἰσχυρᾶς ἐμβολῆς ἀπεστέλλετο.

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ὅστις δὲ ἀγαθὸς τοξότης καὶ τούτῳ ὅμοιος, πρῶτον μὲν ἀκριβῶς ὄψεται τὸν σκοπόν, εἰ μὴ σφόδρα μαλακός, εἰ μὴ στερρότερος τοῦ βέλους. γίγνονται γὰρ δὴ καὶ ἄτρωτοι σκοποί. ἐπειδὰν δὲ ταῦτα ἴδῃ, τηνικαῦτα χρίσας τὸ βέλος οὔτε ἰῷ, καθάπερ τὰ Σκυθῶν χρίεται, οὔτε ὀπῷ, καθάπερ τὰ Κουρήτων, ἀλλʼ ἠρέμα δηκτικῷ τε καὶ γλυκεῖ φαρμάκῳ, τούτῳ χρίσας εὐτέχνως ἐτόξευσε· τὸ δὲ ἐνεχθὲν εὖ μάλα ἐντόνως καὶ διακόψαν ἄχρι τοῦ διελθεῖν μένει τε καὶ πολὺ τοῦ φαρμάκου ἀφίησιν, ὃ δὴ σκιδνάμενον ὅλην ἐν κύκλῳ τὴν ψυχὴν περιέρχεται. τοῦτό τοι καὶ ἥδονται καὶ δακρύουσι μεταξὺ ἀκούοντες, ὅπερ καὶ αὐτὸς ἔπασχον, ἡσυχῇ ἄρα τοῦ φαρμάκου τὴν ψυχὴν περιθέοντος. ἐπῄει δʼ οὖν μοι πρὸς αὐτὸν τὸ ἔπος ἐκεῖνο λέγειν βάλλʼ οὕτως, αἲ κέν τι φόως γένηαι. ὥσπερ γὰρ οἱ τοῦ Φρυγίου αὐλοῦ ἀκούοντες οὐ πάντες μαίνονται, ἀλλʼ ὁπόσοι αὐτῶν τῇ Ῥέᾳ λαμβάνονται, οὗτοι δὲ πρὸς τὸ μέλος ὑπομιμνήσκονται τοῦ πάθους, οὕτω δὴ καὶ φιλοσόφων ἀκούοντες οὐ πάντες ἔνθεοι καὶ τραυματίαι ἀπίασιν, ἀλλʼ οἷς ὑπῆν τι ἐν τῇ φύσει φιλοσοφίας συγγενές.

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ὅστις δὲ ἀγαθὸς τοξότης καὶ τούτῳ ὅμοιος, πρῶτον μὲν ἀκριβῶς ὄψεται τὸν σκοπόν, εἰ μὴ σφόδρα μαλακός, εἰ μὴ στερρότερος τοῦ βέλους. γίγνονται γὰρ δὴ καὶ ἄτρωτοι σκοποί. ἐπειδὰν δὲ ταῦτα ἴδῃ, τηνικαῦτα χρίσας τὸ βέλος οὔτε ἰῷ, καθάπερ τὰ Σκυθῶν χρίεται, οὔτε ὀπῷ, καθάπερ τὰ Κουρήτων, ἀλλʼ ἠρέμα δηκτικῷ τε καὶ γλυκεῖ φαρμάκῳ, τούτῳ χρίσας εὐτέχνωςεὐτέχνως Sommerbrodt: ἀτεχνῶς MSS. ἐτόξευσε· τὸ δὲ ἐνεχθὲν εὖ μάλα ἐντόνως καὶ διακόψαν ἄχρι τοῦ διελθεῖν μένει τε καὶ πολὺ τοῦ φαρμάκου ἀφίησιν, ὃ δὴ σκιδνάμενον ὅλην ἐν κύκλῳ τὴν ψυχὴν περιέρχεται. τοῦτό τοι καὶ ἥδονται καὶ δακρύουσι μεταξὺ ἀκούοντες, ὅπερ καὶ αὐτὸς ἔπασχον, ἡσυχῇ ἄρα τοῦ φαρμάκου τὴν ψυχὴν περιθέοντος. ἐπῄει δʼ οὖν μοι πρὸς αὐτὸν τὸ ἔπος ἐκεῖνο λέγειν· βάλλʼ οὕτως, αἴ κέν τι φόως γένηαι. ὥσπερ γὰρ οἱ τοῦ Φρυγίου αὐλοῦ ἀκούοντες οὐ πάντες μαίνονται, ἀλλʼ ὁπόσοι αὐτῶν τῇ Ῥέᾳ λαμβάνονται, οὗτοι δὲ πρὸς τὸ μέλος ὑπομιμνήσκονται τοῦ πάθους, οὕτω δὴ καὶ φιλοσόφων ἀκούοντες οὐ πάντες ἔνθεοι καὶ τραυματίαι ἀπίασιν, ἀλλʼ οἷς ὑπῆν τι ἐν τῇ φύσει φιλοσοφίας συγγενές.

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ὡς σεμνὰ καὶ θαυμάσια καὶ θεῖά γε, ὦ ἑταῖρε, διελήλυθας, ἐλελήθεις δέ με πολλῆς ὡς ἀληθῶς τῆς ἀμβροσίας καὶ τοῦ λωτοῦ κεκορεσμένος· ὥστε καὶ μεταξὺ σοῦ λέγοντος ἔπασχόν τι ἐν τῇ ψυχῇ, καὶ παυσαμένου ἄχθομαι καὶ ἵνα δὴ καὶ κατὰ σὲ εἴπω, τέτρωμαι· καὶ μὴ θαυμάσῃς· οἶσθα γὰρ ὅτι καὶ οἱ πρὸς τῶν κυνῶν τῶν λυσσώντων δηχθέντες οὐκ αὐτοὶ μόνοι λυσσῶσιν, ἀλλὰ κἄν τινας ἑτέρους ἐν τῇ μανίᾳ τὸ αὐτὸ τοῦτο διαθῶσιν, καὶ αὐτοὶ ἔκφρονες γίγνονται· συμμεταβαίνει γάρ τι τοῦ πάθους ἅμα τῷ δήγματι καὶ πολυγονεῖται ἡ νόσος καὶ πολλὴ γίγνεται τῆς μανίας διαδοχή.

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οὐκοῦν καὶ αὐτὸς ἡμῖν μανίαν ὁμολογεῖς;

+

ὡς σεμνὰ καὶ θαυμάσια καὶ θεῖά γε, ὦ ἑταῖρε, διελήλυθας, ἐλελήθεις δέ με πολλῆς ὡς ἀληθῶς τῆς ἀμβροσίας καὶ τοῦ λωτοῦ κεκορεσμένος· ὥστε καὶ μεταξὺ σοῦ λέγοντος ἔπασχόν τι ἐν τῇ ψυχῇ, καὶ παυσαμένου ἄχθομαι καὶ ἵνα δὴ καὶ κατὰ σὲ εἴπω, τέτρωμαι· καὶ μὴ θαυμάσῃς· οἶσθα γὰρ ὅτι καὶ οἱ πρὸς τῶν κυνῶν τῶν λυσσώντων δηχθέντες οὐκ αὐτοὶ μόνοι λυσσῶσιν, ἀλλὰ κἄν τινας ἑτέρουςἑτέρους Schmieder: ἑτέρους καὶ αὐτοὶ MSS. ἐν τῇ μανίᾳ τὸ αὐτὸ τοῦτο διαθῶσιν, καὶ αὐτοὶ ἔκφρονες γίγνονται· συμμεταβαίνει γάρ τι τοῦ πάθους ἅμα τῷ δήγματι καὶ πολυγονεῖται ἡ νόσος καὶ πολλὴ γίγνεται τῆς μανίας διαδοχή.

+

οὐκοῦν καὶ αὐτὸς ἡμῖν μανίανμανίαν Harmon: ἐρᾶν MSS. ὁμολογεῖς;

πάνυ μὲν οὖν, καὶ προσέτι δέομαί γέ σου κοινήν τινα τὴν θεραπείαν ἐπινοεῖν.

τὸ τοῦ ἄρα Τηλέφου ἀνάγκη ποιεῖν.

ποῖον αὖ λέγεις;

diff --git a/data/tlg0062/tlg008/__cts__.xml b/data/tlg0062/tlg008/__cts__.xml index 35630c492..6b42394b7 100644 --- a/data/tlg0062/tlg008/__cts__.xml +++ b/data/tlg0062/tlg008/__cts__.xml @@ -1,11 +1,17 @@ - + Demonax - + Δημώνακτος Βίος Lucian, Vol. 1. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1913. - - \ No newline at end of file + + + Demonax + Lucian, Vol. 1. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1913. + + + + diff --git a/data/tlg0062/tlg008/tlg0062.tlg008.perseus-eng1.xml b/data/tlg0062/tlg008/tlg0062.tlg008.perseus-eng1.xml new file mode 100644 index 000000000..beb527c38 --- /dev/null +++ b/data/tlg0062/tlg008/tlg0062.tlg008.perseus-eng1.xml @@ -0,0 +1,960 @@ + + + + + + +Demonax +Lucian of Samosata +Austin Morris Harmon, 1878-1950 +National Endowment for the Humanities +Gregory Crane + +Gregory Crane +OCRd, tagged and added initial corrections to the text + + + +Perseus Digital Library +tlg0062.tlg001.1st1K-eng1.xml + +Available under a Creative Commons Attribution-ShareAlike 4.0 International License + +2023 +Trustees of Tufts University +United States + + + + + +Lucian + + +Austin Morris Harmon + + +Lucian of Samosata + +Trustees of Tufts University +Cambridge, MA +1913 + +1 + +The Hathi Trust + + + + + +

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+ + +

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+ + + + + +Greek +Latin + + + + + + + + +
+DemonaxAll that we know of Demonax derives from this essay, +except for a few sayings elsewhere attributed to him. The +authenticity of the essay has been repeatedly questioned, but +should not be made to depend on the critic’s opinion of +Demonax’s jokes, for—to paraphrase Lucian—we do not need +a George Meredith to tell us that the flavour of a joke grows +weak with age, +

+ + +It was on the cards, it seems, that our modern +world should not be altogether destitute of noteworthy and memorable’ men, but should produce +enormous physical prowess and a highly philosophic +mind. I speak with reference to the Boeotian +Sostratus, whom the Greeks called Heracles and +believed to be that hero, and especially to Demonax, +the philosopher. Both these men I saw myself, and +saw with wonderment: and under one of them, +Demonax, I was long a student. I have written +about ‘Sostratus elsewhere, +The treatise is lost. +and have described his +size and excessive strength, his open-air life on +Parnassus, his bed that was no bed of ease, his +mountain fare and his deeds (not inconsistent with +his nameThe nickname Heracles.) achieved in the way of slaying robbers, +making roads in‘untravelled country and bridging +places hard to pass. + +

+ +

+ +It is now fitting to tell of +Demonax for two reasons—that he may be retained +in memory by men of culture as far as I can bring it +about, and that young men of good instincts who +aspire to philosophy may not have to shape themselves by ancient precedents alone, but may be able +to set themselves a pattern from our modern world +and to copy that man, the best of all the philosophers +whom I know about. + + + + + + +

+ +

+He was a Cypriote by birth, and not of common +stock as regards civic-rank and property. Nevertheless, rising above all this and thinking that he +deserved the best that life offers, he aspired to +philosophy. It was not at the instigation of +Agathobulus or his predecessor Demetrius or +Epictetus, though he studied with all these men and +with Timocrates of Heraclia besides, a wise man of +great sublimity in thought as well as in language. +As I was saying, however, Demonax was not +enlisted in the cause by any of these men, but even +from his boyltood felt the stirring of an individual +impulse toward the higher life and an inborn love for +philosophy, so that he despised all that men count +good, and, committing himself unreservedly to +liberty and free-speech, was steadfast in leading a +Straight, sane, irreproachable life and in setting an +example to all who saw and heard him by his good +judgment and the honesty of his philosophy. + +

+ +

+ +You must not conceive, however, that he rushed +into these matters with unwashen feet, as the saying +goes: he was brought up on the poets and knew +most of them by heart, he was a practised speaker, +his acquaintance with the schools of philosophy was +not secured either in a short time or (to quote the +proverb) “with the tip of his finger,” he had trained +his body and hardened it for endurance and in +general he had made it his aim to require nothing +from anyone else. Consequently, when he found out +that he was no longer sufficient unto himself, he volun- +tarily took his departure from life, leaving behind +him a great reputation among Greeks of culture. + +

+ +

+He did not mark out for himself a single form +of philosophy but combined many of them, and never + + + + +would quite reveal which one he favoured. Probably +he had most in common with Socrates, although he +seemed to follow the man of SinopeDiogenes. +in dress and in +easy-going ways. He did not, however, alter the +details of his life in order to excite the wonder +and attract the gaze of men he met, but led the +same life as everyone else, was simple and not in the +least subject to pride, and played his part in society +and politics. + +

+ +

+He did not cultivate the irony of +Socrates ; his conversations were full of Attic charm, +so that his visitors, on going away, did not feel +contempt for him because he was ill-bred or aversion +to his criticisms because they were gloomy, but +were beside themselves for joy and were far better, +happier and more hopeful of the future than when +they came. + +

+ +

+ +He never was known to make an +uproar or excite himself or get angry, even if he had +to rebuke someone; though he assailed sins, he +forgave sinners, thinking that one should pattern +after doctors, who heal sicknesses but feel no anger +at the sick. He considered that it is human to err, +divine or all but divine to set right what has gone +amiss. + +

+ +

+Leading such“a life, he wanted nothing for +himself, but helped his friends in a reasonable way. +Some of them, who were seemingly favoured by +fortune, he reminded that they were elated over +imaginary blessings of brief span. Others, who were +bewailing poverty, fretting at exile or finding fault +with old age or sickness, he laughingly consoled, +saying that they failed to see that after a little they +would have surcease of worries and would all soon find + + + + + +oblivion of their fortunes, good and bad, and lasting +liberty. + +

+ +

+ +He made it his business also to reconcile +brothers at variance and to miake terms of peace +between wives and husbands. On occasion, he has +talked reason to excited mobs, and has usually persuaded them to serve their country in a temperate +spirit. + +

+ +

+ +Such was the character of his philosophy—kind, +gentle and cheerful. The only thing which distressed him was the illness or death of a friend, +for he considered friendship the greatest of human +blessings. For this reason he was everyone’s friend, +and there was no human being whom he did not +include in his affections, though he liked the society +of some better than that of others. He held aloof +only from those who seemed to him to be involved +in sin beyond hope of cure. And in all this, his +every word and deed was smiled on by the Graces +and by Aphrodite, even; so that, to quote the +comedian, “persuasion perched upon his lips.”1 + + +

+ +

+Hence all Athens, high and low, admired him +enormously and always viewed him as a superior +being. Yet in office he ran counter to public opinion +and won from the masses quite as much hatred as +his prototypeSocrates. +by his freedom of speech and action. +He too had his Anytus and his Meletus who combined +against him and brought the same charges that their +predecessors brought against Socrates, asserting that +he had never been known to sacrifice and was the +only man in the community uninitiated in the Eleusinian mysteries. In reply to this, with right good + +Eupolis, quoted in the note on “Nigrinus” 7. + + + + + +courage he wreathed his head, put on a clean cloak, +went to the assembly and made his defence, which +was in part good-tempered, in part more caustic than +accorded with his scheme of life. Regarding his +never having offered sacrifice to Athena, he said: +“Do not be surprised, men of Athens, that I have not +hitherto sacrificed to her: I did not suppose that she +had any need of my offerings.’”” Regarding the other +charge, the matter of the mysteries, he said that he +had never joined them in the rite because if the +mysteries were bad, he .would not hold his tongue +before the uninitiate but would turn them away from +the cult, while if they were good, he would reveal +them to everybody out of his love for humanity. So +the Athenians, who already had stones in both hands +to throw at him, became good-natured and friendly +toward him at once, and from that time on they +honoured, respected and finally admired him. Yet +in the very beginning of his speech he had used a +pretty caustic introduction, “Men of Athens, you see +me ready with my garland: come, sacrifice me like +your former victim, for on that occasion your offering +found no favour with the gods!” + +

+ +

+ +I should like to cite a few of his well-directed +and witty remarks, and may as well begin with +Favorinus +An eunuch from Arles, of considerable repute as a +sophist. and what he said to him. When +Favorinus was told by someone that Demonax was +making fun of his lectures and particularly of the +laxity of their rhythm, saying that it was vulgar and +effeminate and not by any means appropriate to +philosophy, he went to Demonax and asked him: +“Who are you to libel my compositions?” “A + + + + +man with an ear that is not easy to cheat,” said +he. The sophist kept at him and asked: “What +qualifications had you, Demonax, to leave school +and commence philosophy?” “Those-you lack,” he +retorted. + +

+ +

+ +Another time the same man went to him and +asked what philosophical school he favoured most. +Demonax replied: “Why, who told you that I was +a philosopher?” As he left, he broke into a very +hearty laugh ; and when Favorinus asked him what +he was laughing at, he replied: “It seemed to me +ridiculous that you should think a philosopher can +be told by his beard when you yourself have none.” +

+ +

+When the Sidonian sophist +Otherwise unknown. +was once showing. +his powers at Athens, and was voicing his own +praise to the effect that he was acquainted with all +philosophy—but I may as well cite his very words : +“If Aristotle calls me to the Lyceum, I shall go +with him; if Plato calls me to the Academy, I shall +come; if Zeno calls, I shall spend my time in the +Stoa ; if Pythagoras calls, I shall hold my tongue.” +Alluding to the Pythagorean vow of silence. +Well, Demonax arose in the midst of the audience +and said: “Ho” (addressing him by name), “Pythagoras is calling you !” +

+ +

+When a handsome young fellow named Pytho, +who belonged to one of the aristocratic families +in Macedonia, was quizzing him, putting a catchquestion to him and asking him to tell the logical +answer, he said: “I know thus much, my boy— +it’s a poser, and so are you!” Enraged at the +pun, the other said threateningly: “I'll show you +in short order that you’ve a man to deal with!” + + + + + + +whereupon Demonax laughingly inquired: “Oh, +you will send for your man, then ?” + +

+ +

+ +When an athlete, whom he had ridiculed for letting himself be seen in gay clothes although he was +an Olympic champion, struck him on the head with +a stone and drew blood, each of the bystanders was +as angry as if he himself had been struck, and they +shouted “Go to the proconsul!” But Demonax +said “No! not to the proconsul—for the doctor !” + +

+ +

+Finding a bit of jewelry one day while he was out +walking, he posted a notice in the public square +asking the one who owned it and had lost it to +come and get it by describing the weight of the +setting, the stone, and the engravings on it. Well, a +pretty girl came to him saying that she had lost it; +but as there was nothing right in her description, +Demonax said: “Be off, girl, and don’t lose your +own jewel : this is none of yours !” + +

+ +

+A Roman senator in Athens introduced his son +to him, a handsome boy, but girlish and neurasthenic, saying: “My son here pays his respects to +you.” “A dear boy,’ said Demonax, “worthy of +you and like his mother!” + +

+ +

+The Cynic who pursued his philosophical studies +clad in a bearskin he would not call Honoratus, +which was his name, but Ursinus. +When a man asked him what he thought was +the definition of happiness, he replied that none but +a free man is happy; and when the other said that +free men were numerous, he rejoined: + + +

+ +

+“But I have + + + + +in mind the man who neither hopes nor fears anything.” But how can one achieve this? For the +most part we are all slaves of hope and fear.” +«Why, if you observe human affairs you will find that +they do not afford justification either for hope or for +fear, since, whatever you may say, pains and pleasures +are alike destined to end.” + +

+ +

+ +When Peregrinus Proteus rebuked him for laughing a great deal and making sport of mankind +saying: “Demonax, you're not at all doggish!” he +answered, “Peregrinus, you are not at all human!” +Peregrinus Proteus, of whose death and translation to a +higher sphere Lucian has written in "The Passing of Peregrinus,” carried his ‘doggishness’ (Cynicism) to extremes. + +

+ +

+When a scientist was talking of the Topsy-turvy +people (Antipodes), he made him get up, took him +to a well, showed him their own reflection in the +water and asked: “Is that the sort of topsy-turvy +people you mean?” + +

+ +

+When a fellow claimed to be a sorcerer and to +have spells so potent that by their agency he could +prevail on everybody to give him whatever he +wanted, Demonax said: “Nothing strange in that! +I am in the same business: follow me to the breadwoman’s, if you like, and you shall see me persuade +her to give me bread with a single spell and a tiny +charm”’—implying that a coin is as good as a spell. +When Herodes,Herodes Atticus. “Bolydeuces was a favourite slave. +the superlative, was mourning +the premature death of Polydeuces and wanted a +chariot regularly made ready and horses put to it +just. as if the boy were going for a drive, and dinner +regularly served for him, Demonax went to him and +said: “Iam bringing you a message from Polydeuces.” + + + + + + +Herodes was pleased and thought that Demonax, like +everyone else, was falling in with his humour; so he +said: Well, what does Polydeuces want, Demonax?” +“He finds fault with you,” said he, “for not going +to join him at once!’ + +

+ +

+ +He went to a man who was mourning the death +of a son and had shut himself up in the dark, and +told him that he was a sorcerer and could raise the +boy’s shade for him if only he would name three +men who had never mourned for anyone. When the +man hesitated long arfd was perplexed—I suppose he +could not name a single one—Demonax said: “You +ridiculous fellow, do you think, then, that you alone +suffer beyond endurance, when you see that nobody +is unacquainted with mourning?” + +

+ +

+He also liked to poke fun at those who use +obsolete and unusual. words in conversation. For +instance, to a man who had been asked a certain +question by him and had answered in far-fetched +book-language, he said: “I asked you now, but you +answer me as if I had asked in Agamemnon’s +day.” + +

+ +

+ +When one of his friends said: “Demonax, let’s +go to the Aesculapium and pray for my son,” he +replied: “You must think Aesculapius very deaf, +that he can’t hear our prayers from where we +are!” + +

+ +

+ +On seeing two philosophers very ignorantly debating a given subject, one asking silly questions and +the other giving answers that were not at all to the +point, he said: ‘“Doesn’t it seem to you, friends, +that one of these fellows is milking a he-goat and +the other is holding a sieve for him!” + +

+ +

+ +When Agathocles the Peripatetic was boasting + + + + +that he was first among the logicians—that there +was no other, he said: “Come now, Agathocles; if +there is no other, you are not first: if you are first, +then there are others.” +

+ +

+Cethegus the ex-consul, going by way of Greece +to Asia to be his father’s lieutenant, did and said +many ridiculous things. One of the friends of +Demonax, looking on, said that he was a great goodfor-nothing. ‘No, he isn’t, either,” said he—“nota +great one!” +

+ +

+When he saw Apollonius the philosopher leaving +the city with a multitude of disciples (he was +called away to be tutor to the emperor), Demonax remarked: “There goes Apollonius and his +Argonauts !”Alluding to Apollonius of Rhodes and his poem on the +Argonauts, and implying that this was another quest of the +Golden Fleece. + +

+ +

+When a man asked him if lie thought that the +soul was immortal, he said: “Yes, but no more so +than everything else.” + +

+ +

+Touching Herodes he remarked that Plato was +right in saying that we have more than one soul, +for a man with only one could not feast Regilla +Wife of Herodes. +and +Polydeuces as if they were still alive and say what +he did in his lectures. + +

+ +

+ +Once, on hearing the proclamation which precedes the mysteries, he made bold to ask the +Athenians publicly why they exclude foreigners, +particularly as the founder of the rite, Eumolpus, +was a foreigner and a Thracian to boot! + +

+ +

+ +Again, when he was intending to make a voyage +in winter, one of his friends remarked: “Aren’t +you afraid the boat will capsize and the fishes will + + + + + + + +eat you?” “I should be an ingrate,” said he, “if I +made any bones about letting the fishes eat me, +when I have eaten so many of them!” + +

+ +

+ +An. orator whose delivery was wretched was +advised by him to practise and exercise; on his +replying: “I am always reciting to myself,” +Demonax answered: “Then no wonder you recite +that way, with a fool for a hearer!” + +

+ +

+Again, on seeing a soothsayer make public forecasts +for money, he said: “1 don’t see on what ground you +claim the fee: if you think you can change destiny +in any way, you ask too little, however much you +ask; but if everything is to turn out as Heaven has +ordained, what good is your soothsaying ?” +

+ +

+When a Roman ofticer, well-developed physically, gave him an exhibition of sword-practice on a +post, and asked: “What did you think of my +swordsmanship, Demonax ?”’ he said: “Fine, if you +have a wooden adversary !” + +

+ +

+ +‘Moreover, when questions were unanswerable he +always had an apt retort ready. When a man asked +him’ banteringly: “1f I should burn a thousand +pounds of wood, Demonax, how many pounds of +smoke would it make?” he replied: “Weigh the +ashes: all the rest will be smoke.” + +

+ +

+A man named Polybius, quite uneducated and +ungrammatical, said: “The emperor has honoured +‘me with the Roman citizenslfip.” “Oh, why +didn’t he make you a Greek instead of a Roman?” +said he. + +

+ +

+On seeing an aristocrat who set great store on +the breadth of his purple band, Demonax, taking +hold of the garment and calling his attention to it, + + + + +said in his ear: “A sheep wore this before you, and +he was but a sheep for all that!” + +

+ +

+ +When he was taking a bath and hesitated to +enter the steaming water, a man reproached him +with cowardice. “Tell me,’ said he, “was my +country at stake in the matter?” +

+ +

+When someone asked him: “What do you +think it is like in Hades?” he replied: “Wait a +bit, and I'll send you word from there!” + +

+ +

+ +A vile poet named Admetus told him that he +had written an epitaph in a single line and had given +instructions in his will to have it carved on his tomb- . +stone. I may as well quote it exactly : +Earth, in thy bosom receive Admetus’s husk ; he’s a god now! +Demonax said with a laugh: “The epitaph is so fine +that I wish it were already carved!” + +

+ +

+ + +A man saw on the legs of Demonax a +discoloration of the sort that is natural to old +people, and enquired: + +

+ +

+ +“What’s that, Demonax?”’ +With a smile he said: “The ferryman’s toothmark !” + +

+ +

+ +He, saw a Spartan beating a lave, and said: +“Stop treating him as your equal !’ + +

+ +

+ +When a woman named Danae had a dispute +with her brother, he said: “Go to law! + +

+ +

+ +Though +your name be Danae, you are not the daughter "of +Acrisius (Lawless).” +Whipping was a feature of the Spartan training. +

+ +

+Above all, he made war on those who cultivate +philosophy in the spirit of vainglory and not in the +spirit of truth. For example, on seeing a Cynic with +cloak and wallet, but with a bar (hyperon) for a + + + + + +staff, who was making an uproar and saying that: he +was the follower of Antisthenes, Crates, and +Diogenes, Demonax said: “Don’t lie! You are. +really a disciple of Barson (HyperidesPerhaps an unknown Cynic; but the name may be used +just for the sake of the pun, without reference to a definite +person.)!” + +

+ +

+ +When he saw many of the athletes fighting +foul and breaking the rules of the games by biting +instead of boxing, he said : “No wonder the athletes +of the present day are called ‘lions’ by their +hangers-on !” + +

+ +

+His remark to the proconsul was at once +clever and cutting. This man was one of the sort +that use pitch to remove hair from their legs and +their whole bodies. When a Cynic mounted a stone +and charged him with this, accusing him of +effeminacy, he was angry, had the fellow hauled +down and was on the point of confining him in the +stocks or even sentencing him to exile. But Demonax, +who was passing by, begged him to pardon the man +for making bold to speak his mind in the traditional +Cynic way. The proconsul said: “Well, I will let +him off for you this time, but if he ever dares to do +such a thing again, what shall be done to him?” +"Have him depilated !" said Demonax. +

+ +

+One to whom the emperor had entrusted the +command of legions and of the most important +province asked Demonax what was the best way to +exercise authority. “Don’t lose your temper!” said +he: “Do little talking and much listening!” +

+ +

+When someone asked him: “Do you eat honeycakes?”’ he replied: “What! do you think the +bees lay up their honey just for fools?” + + + + + +

+ +

+ +On seeing near the Painted Porch a statue with +its hand cut off, he remarked that it was pretty +late in the day for the Athenians to be honouring +Cynegirus +Brother of Aeschylus, who lost his hand at Marathon, +and the Painted Porch was so called from a fresco by Polygnotus representing the battle. +with a bronze statue. + +

+ +

+ +Noting that Rufinus the Cypriote (I mean the +‘lame man of the school of Aristotle) was spending +much time in the walks of the Lyceum, he +remarked: “Pretty cheeky, I call it—a lame +Peripatetic (Stroller) !” + +

+ +

+ +When Epictetus rebuked him and advised him to +get married and have children, saying that a philosopher ought to leave nature a substitute when he +is gone, his answer was very much to the point: +« Then give me one of your daughters, Epictetus!” + +

+ +

+His reply to Herminus the Aristotelian deserves +mention, Aware that, although he was an out-andout scoundrel and had done a thousand misdeeds, +he sang the praises of Aristotle and had his Ten +Sentences (the Categories) on his tongue’s end, +Demonax said: “Herminus, you really need ten +sentences !” + +

+ +

+When the Athenians, out of rivalry with the +Corinthians, were thinking of holding a gladiatorial +show, he came before th.m and said: “Don’t pass +this resolution, men of Athens, without first pulling +down the altar of Mercy.” + +

+ +

+When he went to Olympia’and the Eleans voted +him a bronze statue, he said: “Don’t do this, men +of Elis, for fear you may appear to reflect on yotr +ancestors because they did not set up statues either +to Socrates or to Diogenes.” + + + + + +

+ +

+ +I once heard him say to..., the lawyer, that +in all likelihood the laws were of no use, whether +framed for the bad or the good ; for the latter had no +need of laws, and the former were not improved by +them. +

+ +

+From Homer the one line he most frequently +quoted was : + +Idler or toiler,’ tis all one to Death.’ + Iliad 9, 320. +

+ +

+He had a good word even for Thersites, calling +him a mob-orator of the Cynic type. +

+ +

+When he was once asked which of the philosophers he liked, he said: “They are all admirable, +but for my part I revere Socrates, I wonder at +Diogenes, and I love Aristippus.” +

+ +

+ +He lived almost a hundred years, without illness +or pain, bothering nobody and asking nothing of +anyone, helping his friends and never making an +enemy. Not only the Athenians but all Greece +conceived such affection for him that when he passed +by the magistrates rose up in his honour and there +was silence everywhere. Toward the end, when ‘he +was very old, he used to eat and sleep uninvited in +any house which he chanced to be passing, and +the inmates thought that it was almost a divine visitation, and that good fortune had entered their +doors. As he went by, the bread-women would pull +him toward them, each wanting him to take some +bread from her, and she who succeeded in giving it +thought that she was in luck. The children, too, +brought him fruit and called him father. Once when + + + + + +there was a party quarrel in Athens, he went intod +the assembly and just by showing himself reduced +them to silence: then, seeing that they had already +repented, he went away without a word. + +

+ +

+When he realised that he was no longer able +to wait upon himself, he quoted to those who +were with him the verses of the heralds at the +games : + +Here endeth a contest awarding the fairest +Of prizes: time calls, and forbids us delay. + +Then, refraining from all food, he took leave of life +in the same cheerful humour that people he met +always saw him in. + +

+ +

+A short time before the end +he was asked: “What orders have you to give +about your burial?” and replied: “Don’t borrow +trouble! The stench will get me buried!” The +man said: “Why, isn’t it disgraceful that the body +of such a man should be exposed for birds and +dogs to devour?” “I see nothing out of the way +in it,” said he, “if even in death I am going to be +of service to living things.” +

+ +

+ +But the Athenians +gave him a magnificent public funeral and mourned +him Jong. To honour him, they did obeisance to +the stone bench on which he used to rest when he +was tired, and they put garlands on it; for they felt +that even the stone on which he had been wont to +sit was sacred. Everybody attended his burial, +especially the philosophers ; indeed, it was they who +took him on their shoulders and carried him to the +tomb.

+ +

+These are a very few things out of many which I +might have mentioned, but they will suffice to give +my readers a notion of the sort of man he was. + + + + + + +

+ + diff --git a/data/tlg0062/tlg008/tlg0062.tlg008.perseus-grc2.xml b/data/tlg0062/tlg008/tlg0062.tlg008.perseus-grc2.xml index 8a4e5f2b4..e652d8321 100644 --- a/data/tlg0062/tlg008/tlg0062.tlg008.perseus-grc2.xml +++ b/data/tlg0062/tlg008/tlg0062.tlg008.perseus-grc2.xml @@ -1,21 +1,23 @@ - + Δημώνακτος Βίος Lucian -A. M. Harmon +Austin Morris Harmon, 1878-1950 Perseus Project, Tufts University Gregory Crane Prepared under the supervision of Bridget Almas Lisa Cerrato +Gregory Crane Rashmi Singhal The National Endowment for the Humanities +Harvard Library Arcadia Fund Google Digital Humanities Awards Program @@ -29,14 +31,14 @@ Available under a Creative Commons Attribution-ShareAlike 4.0 International License - + Lucian Lucian - A. M. Harmon + Austin Morris Harmon, 1878-1950 London William Heinemann Ltd. @@ -51,7 +53,7 @@ - + @@ -74,31 +76,31 @@ - +
-

Ἐμελλεν ἄρα μηδὲ ὁ καθʼ ἡμᾶς βίος τὸ παντάπασιν ἄμοιρος ἔσεσθαι ἀνδρῶν λόγου καὶ μνήμης ἀξίων, ἀλλὰ καὶ σώματος ἀρετὴν ὑπερφυᾶ καὶ γνώμην ἄκρως φιλόσοφον ἐκφαίνειν λέγω δὲ εἴς τε τὸν Βοιώτιον Σώστρατον ἀναφέρων, ὃν Ἡρακλέα οἱ Ἕλληνες ἐκάλουν καὶ ᾤοντο εἶναι, καὶ μάλιστα εἰς Δημώνακτα τὸν φιλόσοφον, οὓς καὶ εἶδον αὐτὸς καὶ ἰδὼν ἐθαύμασα, θατέρῳ δὲ τῷ Δημώνακτι καὶ ἐπὶ μήκιστον συνεγενόμην. περὶ μὲν οὖν Σωστράτου ἐν ἄλλῳ βιβλίῳ γέγραπταί μοι καὶ δεδήλωται μέγεθός τε αὐτοῦ καὶ ἰσχύος ὑπερβολὴ καὶ ἡ ὕπαιθρος ἐν τῷ Παρνασσῷ δίαιτα, καὶ ἡ ἐπίπονος εὐνὴ καὶ τροφαὶ ὄρειοι καὶ ἔργα οὐκ ἀπῳδὰ τοῦ ὀνόματος ὅσα ἢ λῃστὰς αἴρων ἔπραξεν ἢ ὁδοποιῶν τὰ ἄβατα ἢ γεφυρῶν τὰ δύσπορα.

+

Ἔμελλεν ἄρα μηδὲ ὁ καθʼ ἡμᾶς βίος τὸ παντάπασιν ἄμοιρος ἔσεσθαι ἀνδρῶν λόγου καὶ μνήμης ἀξίων, ἀλλὰ καὶ σώματος ἀρετὴν ὑπερφυᾶ καὶ γνώμην ἄκρως φιλόσοφον ἐκφαίνειν·ἐκφαίνειν MSS. ἐκφανεῖν Cobet. λέγω δὲ εἴς τε τὸν Βοιώτιον Σώστρατον ἀναφέρων, ὃν Ἡρακλέα οἱ Ἕλληνες ἐκάλουν καὶ ᾤοντο εἶναι, καὶ μάλιστα εἰς Δημώνακτα τὸν φιλόσοφον, οὓς καὶ εἶδον αὐτὸς καὶ ἰδὼν ἐθαύμασα, θατέρῳ δὲ τῷ Δημώνακτι καὶ ἐπὶ μήκιστον συνεγενόμην. περὶ μὲν οὖν Σωστράτου ἐν ἄλλῳ βιβλίῳ γέγραπταί μοι καὶ δεδήλωται μέγεθός τε αὐτοῦ καὶ ἰσχύος ὑπερβολὴ καὶ ἡ ὕπαιθρος ἐν τῷ Παρνασσῷ δίαιτα καὶ ἡ ἐπίπονος εὐνὴ καὶ τροφαὶ ὄρειοι καὶ ἔργα οὐκ ἀπῳδὰ τοῦ ὀνόματος ὅσαὅσα Κ. Schwartz καὶ ὅσα MSS. ἢ λῃστὰς αἴρων ἔπραξεν ἢ ὁδοποιῶν τὰ ἄβατα ἢ γεφυρῶν τὰ δύσπορα.

περὶ δὲ Δημώνακτος ἤδη δίκαιον λέγειν ἀμφοῖν ἕνεκα, ὡς ἐκεῖνος τε διὰ μνήμης εἴη τοῖς ἀρίστοις τό γε κατʼ ἐμὲ καὶ οἱ γενναιότατοι τῶν νέων καὶ πρὸς φιλοσοφίαν ὁρμῶντες ἔχοιεν μὴ πρὸς τὰ ἀρχαῖα μόνα τῶν παραδειγμάτων σφᾶς αὐτοὺς ῥυθμίζειν, ἀλλὰ κἀκ τοῦ ἡμετέρου βίου κανόνα προτίθεσαι καὶ ζηλοῦν ἐκεῖνον ἄριστον ὧν οἶδα ἐγὼ φιλοσόφων γενόμενον.

-

ἦν δὲ τὸ μὲν γένος Κύπριος, οὐ τῶν ἀφανῶν ὅσα εἰς ἀξίωμα πολιτικὸν καὶ κτῆσιν. οὐ μὴν ἀλλὰ καὶ πάντων τούτων ὑπεράνω γενόμενος καὶ ἀξιώσας ἑαυτὸν τῶν καλλίστων πρὸς φιλοσοφίαν ὥρμησεν οὐκ Ἀγαθοβούλου μὰ Δίʼ οὐδὲ Δημητρίου πρὸ αὐτοῦ οὐδὲ Ἐπικτήτου ἐπεγειράντων, ἀλλὰ πᾶσι μὲν συνεγένετο τούτοις καὶ ἔτι Τιμοκράτει τῷ Ἡρακλεώτῃ σοφῷ ἀνδρὶ φωνήν τε καὶ γνώμην μάλιστα κεκοσμημένῳ· ἀλλʼ ὅ γε Δημῶναξ οὐχ ὑπὸ τούτων τινός, ὡς ἔφην, παρακληθείς, ἀλλʼ ὑπʼ οἰκείας πρὸς τὰ καλὰ ὁρμῆς καὶ ἐμφύτου πρὸς φιλοσοφίαν ἔρωτος ἐκ παίδων εὐθὺς κεκινημένος ὑπερεῖδεν. μὲν τῶν ἀνθρωπείων ἀγαθῶν ἁπάντων, ὅλον δὲ παραδοὺς ἑαυτὸν ἐλευθερίᾳ καὶ παρρησίᾳ διετέλεσεν αὐτός τε ὀρθῷ καὶ ὑγιεῖ καὶ ἀνεπιλήπτῳ βίῳ χρώμενος καὶ τοῖς ὁρῶσι καὶ ἀκούουσι παράδειγμα παρέχων τὴν ἑαυτοῦ γνώμην καὶ τὴν ἐν τῷ φιλοσοφεῖν ἀλήθειαν.

+

ἦν δὲ τὸ μὲν γένος Κύπριος, οὐ τῶν ἀφανῶν ὅσα εἰς ἀξίωμα πολιτικὸν καὶ κτῆσιν. οὐ μὴν ἀλλὰ καὶ πάντων τούτων ὑπεράνω γενόμενος καὶ ἀξιώσας ἑαυτὸν τῶν καλλίστων πρὸς φιλοσοφίαν ὥρμησεν οὐκ Ἀγαθοβούλου μὰ Δίʼ οὐδὲ Δημητρίου πρὸ αὐτοῦ οὐδὲ Ἐπικτήτου ἐπεγειράντων, ἀλλὰ πᾶσι μὲν συνεγένετο τούτοις καὶ ἔτι Τιμοκράτει τῷ Ἡρακλεώτῃ σοφῷ ἀνδρὶ φωνήν τε καὶ γνώμην μάλιστα κεκοσμημένῳ· ἀλλʼ ὅ γε Δημῶναξ οὐχ ὑπὸ τούτων τινός, ὡς ἔφην, παρακληθείς, ἀλλʼ ὑπʼ οἰκείας πρὸς τὰ καλὰ ὁρμῆς καὶ ἐμφύτου πρὸς φιλοσοφίαν ἔρωτος ἐκ παίδων εὐθὺς κεκινημένος ὑπερεῖδεν μὲν τῶν ἀνθρωπείων ἀγαθῶν ἁπάντων, ὅλον δὲ παραδοὺς ἑαυτὸν ἐλευθερίᾳ καὶ παρρησίᾳ διετέλεσεν αὐτός τε ὀρθῷ καὶ ὑγιεῖ καὶ ἀνεπιλήπτῳ βίῳ χρώμενος καὶ τοῖς ὁρῶσι καὶ ἀκούουσι παράδειγμα παρέχων τὴν ἑαυτοῦ γνώμην καὶ τὴν ἐν τῷ φιλοσοφεῖν ἀλήθειαν.

οὐ μὴν ἀνίπτοις γε ποσίν, τὸ τοῦ λόγου, πρὸς ταῦτα ᾖξεν, ἀλλὰ καὶ ποιηταῖς σύντροφος ἐγένετο καὶ τῶν πλείστων ἐμέμνητο καὶ λέγειν ἤσκητο καὶ τὰς ἐν φιλοσοφίᾳ προαιρέσεις οὐκ ἐπʼ ὀλίγον οὐδὲ κατὰ τὴν παροιμίαν ἄκρῳ τῷ δακτύλῳ ἁψάμενος ἠπίστατο, καὶ τὸ σῶμα δὲ ἐγεγύμναστο καὶ πρὸς καρτερίαν διεπεπόνητο, καὶ τὸ ὅλον ἐμεμελήκει αὐτῷ μηδενὸς ἄλλου προσδεᾶ εἶναι· ὥστε ἐπεὶ καὶ ἔμαθεν οὐκέτι ἑαυτῷ διαρκῶν, ἑκὼν ἀπῆλθε τοῦ βίου πολὺν ὑπὲρ αὑτοῦ λόγον τοῖς ἀρίστοις τῶν Ἑλλήνων καταλιπών.

-

φιλοσοφίας δὲ εἶδος οὐχ ἓν ἀποτεμόμενος, ἀλλὰ πολλὰς ἐς ταὐτὸ καταμίξας οὐ πάνυ τι ἐξέφαινε τίνι αὐτῶν ἔχαιρεν ἐῴκει δὲ τῷ Σωκράτει μᾶλλον ᾠκειῶσθαι, εἰ καὶ τῷ σχήματι καὶ τῇ τοῦ βίου ῥᾳστώνῃ τὸν Σίνωπέα ζηλοῦν ἔδοξεν, οὐ παραχαράττων τὰ εἰς τὴν δίαιταν, ὡς θαυμάζοιτο καὶ ἀποβλέποιτο ὑπὸ τῶν ἐντυγχανόντων, ἀλλʼ ὁμοδίαιτος ἅπασι καὶ πεζὸς ὢν καὶ οὐδʼ ἐπʼ ὀλίγον τύφῳ κάτοχος συνῆν καὶ ξυνεπολιτεύετο,

+

φιλοσοφίας δὲ εἶδος οὐχ ἓν ἀποτεμόμενος, ἀλλὰ πολλὰς ἐς ταὐτὸ καταμίξας οὐ πάνυ τι ἐξέφαινε τίνι αὐτῶν ἔχαιρεν· ἐῴκει δὲ τῷ Σωκράτει μᾶλλον ᾠκειῶσθαι, εἰ καὶ τῷ σχήματι καὶ τῇ τοῦ βίου ῥᾳστώνῃ τὸν Σινωπέα ζηλοῦν ἔδοξεν, οὐ παραχαράττων τὰ εἰς τὴν δίαιταν, ὡς θαυμάζοιτο καὶ ἀποβλέποιτο ὑπὸ τῶν ἐντυγχανόντων, ἀλλʼ ὁμοδίαιτος ἅπασι καὶ πεζὸς ὢν καὶ οὐδʼ ἐπʼ ὀλίγον τύφῳ κάτοχος συνῆν καὶ συνεπολιτεύετο,

τὴν μὲν τοῦ Σωκράτους εἰρωνείαν οὐ προσιέμενος, χάριτος δὲ Ἀττικῆς μεστὰς ἀποφαίνων τὰς συνουσίας, ὡς τοὺς προσομιλήσαντας ἀπιέναι μήτε καταφρονήσαντας ὡς ἀγεννοῦς μήτε τὸ σκυθρωπὸν τῶν ἐπιτιμήσεων ἀποφεύγοντας, παντοίους δὲ ὑπʼ εὐφροσύνης γενομένους καὶ κοσμιωτέρους παρὰ πολὺ καὶ φαιδροτέρους καὶ πρὸς τὸ μέλλον εὐέλπιδας.

-

οὐδεπώποτε γοῦν ὤφθη κεκραγὼς ἢ ὑπερδιατεινόμενος ἢ ἀγανακτῶν, οὐδʼ εἰ ἐπιτιμᾶν τῳ δέοι, ἀλλὰ τῶν μὲν ἁμαρτημάτων καθήπτετο, τοῖς δὲ ἁμαρτάνουσι συνεγίνωσκεν, καὶ τὸ παράδειγμα παρὰ τῶν ἰατρῶν ἠξίου λαμβάνειν τὰ μὲν νοσήματα ἰωμένων, ὀργῇ δὲ πρὸς τοὺς νοσοῦντας οὐ χρωμένων ἡγεῖτο γὰρ ἀνθρώπου μὲν εἶναι τὸ ἁμαρτάνειν, θεοῦ δὲ ἢ ἀνδρὸς ἰσοθέου τὰ πταισθέντα ἐπανορθοῦν.

+

οὐδεπώποτε γοῦν ὤφθη κεκραγὼς ἢ ὑπερδιατεινόμενος ἢ ἀγανακτῶν, οὐδʼ εἰ ἐπιτιμᾶν τῳ δέοι, ἀλλὰ τῶν μὲν ἁμαρτημάτων καθήπτετο, τοῖς δὲ ἁμαρτάνουσι συνεγίνωσκεν, καὶ τὸ παράδειγμα παρὰ τῶν ἰατρῶν ἠξίου λαμβάνειν τὰ μὲν νοσήματα ἰωμένων, ὀργῇ δὲ πρὸς τοὺς νοσοῦντας οὐ χρωμένων· ἡγεῖτο γὰρ ἀνθρώπου μὲν εἶναι τὸ ἁμαρτάνειν, θεοῦ δὲ ἢ ἀνδρὸς ἰσοθέου τὰ πταισθέντα ἐπανορθοῦν.

τοιούτῳ δὴ βίῳ χρώμενος εἰς ἑαυτὸν μὲν οὐδενὸς ἐδεῖτο, φίλοις δὲ συνέπραττε τὰ εἰκότα, καὶ τοὺς μὲν εὐτυχεῖν δοκοῦντας αὐτῶν ὑπεμίμνησκεν ὡς ἐπʼ ὀλιγοχρονίοις τοῖς δοκοῦσιν ἀγαθοῖς ἐπαιρομένους, τοὺς δὲ ἢ πενίαν ὀδυρομένους ἢ φυγὴν δυσχεραίνοντας ἢ γῆρας ἢ νόσον αἰτιωμένους σὺν γέλωτι παρεμυθεῖτο, οὐχ ὁρῶντας ὅτι μετὰ μικρὸν αὐτοῖς παύσεται μὲν τὰ ἀνιῶντα, λήθη δέ τις ἀγαθῶν καὶ κακῶν καὶ ἐλευθερία μακρὰ πάντας ἐν ὀλίγῳ καταλήψεται.

@@ -111,22 +113,22 @@

μόνον αὐτὸν ἠνία φίλου νόσος ἢ θάνατος, ὡς ἂν καὶ τὸ μέγιστον τῶν ἐν ἀνθρώποις ἀγαθῶν τὴν φιλίαν ἡγούμενον. καὶ διὰ τοῦτο φίλος μὲν ἦν ἅπασι καὶ οὐκ ἔστιν ὅντινα οὐκ οἰκεῖον ἐνόμιζεν, ἄνθρωπόν γε ὄντα, πλέον δὲ ἢ ἔλαττον ἔχαιρε συνὼν ἐνίοις αὐτῶν, μόνοις ἐξιστάμενος ὁπόσοι ἂν ἐδόκουν αὐτῷ ὑπὲρ τὴν τῆς θεραπείας ἐλπίδα διαμαρτάνειν. καὶ πάντα ταῦτα μετὰ Χαρίτων καὶ Ἀφροδίτης αὐτῆς ἔπραττέν τε καὶ ἔλεγεν, ὡς ἀεί, τὸ κωμικὸν ἐκεῖνο, τὴν πειθὼ τοῖς χείλεσιν αὐτοῦ ἐπικαθῆσθαι.

-

τοιγαροῦν καὶ Ἀθηναίων ὅ τε σύμπας δῆμος καὶ οἱ ἐν τέλει ὑπερφυῶς ἐθαύμαζον αὐτὸν καὶ διετέλουν ὥς τινα τῶν κρειττόνων προσβλέποντες. καίτοι ἐν ἀρχῇ προσέκρουε τοῖς πολλοῖς αὐτῶν καὶ μῖσος οὐ μεῖον τοῦ πρὸ αὑτοῦ παρὰ τοῖς πλήθεσιν ἐκτήσατο ἐπί τε τῇ παρρησίᾳ καὶ ἐλευθερίᾳ, καί τινες ἐπʼ αὐτὸν συνέστησαν Ἄνυτοι καὶ Μέλητοι τὰ αὐτὰ κατηγοροῦντες ἅπερ κἀκείνου οἱ τότε, ὅτι οὔτε θύων ὤφθη πώποτε οὔτε ἐμυήθη μόνος ἁπάντων ταῖς Ἐλευσινίαις· πρὸς ἅπερ ἀνδρείως μάλα στεφανωσάμενος καὶ καθαρὸν ἱμάτιον ἀναλαβὼν καὶ παρελθὼν εἰς τὴν ἐκκλησίαν τὰ μὲν ἐμμελῶς, τὰ δὲ καὶ τραχύτερον ἢ κατὰ τὴν ἑαυτοῦ προαίρεσιν ἀπελογήσατο· πρὸς μὲν γὰρ τὸ μὴ τεθυκέναι πώποτε τῇ Ἀθηνᾷ, Μὴ θαυμάσητε, ἔφη, ὦ ἄνδρες Ἀθηναῖοι, εἰ μὴ πρότερον αὐτῇ ἔθυσα, οὐδὲν γὰρ δεῖσθαι αὐτὴν τῶν παρʼ ἐμοῦ θυσιῶν ὑπελάμβανον. πρὸς δὲ θάτερον, τὸ τῶν μυστηρίων, ταύτην ἔφη ἔχειν αἰτίαν τοῦ μὴ κοινωνῆσαι σφίσι τῆς τελετῆς, ὅτι, ἄν τε φαῦλα ᾖ τὰ μυστήρια, οὐ σιωπήσεται πρὸς τοὺς μηδέπω μεμυημένους, ἀλλʼ ἀποτρέψει αὐτοὺς τῶν ὀργίων, ἄν τε καλά, πᾶσιν αὐτὰ ἐξαγορεύσει ὑπὸ φιλανθρωπίας· ὥστε τοὺς Ἀθηναίους ἤδη λίθους ἐπʼ αὐτὸν ἐν ταῖν χεροῖν ἔχοντας πράους αὐτῷ καὶ ἵλεως γενέσθαι αὐτίκα καὶ τὸ ἀπʼ ἐκείνου ἀρξαμένους τιμᾶν καὶ αἰδεῖσθαι καὶ τὰ τελευταῖα θαυμάζειν, καίτοι εὐθὺς ἐν ἀρχῇ τῶν πρὸς αὐτοὺς λόγων τραχυτέρῳ ἐχρήσατο τῷ προοιμίῳ· ἄνδρες γὰρ ἔφη Ἀθηναῖοι, ἐμὲ, μὲν ὁρῶντες ἐστεφανωμένον ὑμεῖς ἤδη κἀμὲ καταθύσατε, τὸ γὰρ πρότερον οὐκ ἐκαλλιερήσατε.

+

τοιγαροῦν καὶ Ἀθηναίων ὅ τε σύμπας δῆμος καὶ οἱ ἐν τέλει ὑπερφυῶς ἐθαύμαζον αὐτὸν καὶ διετέλουν ὥς τινα τῶν κρειττόνων προσβλέποντες. καίτοι ἐν ἀρχῇ προσέκρουε τοῖς πολλοῖς αὐτῶν καὶ μῖσος οὐ μεῖον τοῦ πρὸ αὑτοῦπρὸ αὑτοῦ Harmon: not in MSS. παρὰ τοῖς πλήθεσιν ἐκτήσατο ἐπί τε τῇ παρρησίᾳ καὶ ἐλευθερίᾳ, καί τινες ἐπʼ αὐτὸν συνέστησαν Ἄνυτοι καὶ Μέλητοι τὰ αὐτὰ κατηγοροῦντες ἅπερ κἀκείνου οἱ τότε, ὅτι οὔτε θύων ὤφθη πώποτε οὔτε ἐμυήθη μόνος ἁπάντων ταῖς Ἐλευσινίαις· πρὸς ἅπερ ἀνδρείως μάλα στεφανωσάμενος καὶ καθαρὸν ἱμάτιον ἀναλαβὼν καὶ παρελθὼν εἰς τὴν ἐκκλησίαν τὰ μὲν ἐμμελῶς, τὰ δὲ καὶ τραχύτερον ἢ κατὰ τὴν ἑαυτοῦ προαίρεσιν ἀπελογήσατο· πρὸς μὲν γὰρ τὸ μὴ τεθυκέναι πώποτε τῇ Ἀθηνᾷ, Μὴ θαυμάσητε, ἔφη, ὦ ἄνδρες Ἀθηναῖοι, εἰ μὴ πρότερον αὐτῇ ἔθυσα, οὐδὲν γὰρ δεῖσθαι αὐτὴν τῶν παρʼ ἐμοῦ θυσιῶν ὑπελάμβανον. πρὸς δὲ θάτερον, τὸ τῶν μυστηρίων, ταύτην ἔφη ἔχειν αἰτίαν τοῦ μὴ κοινωνῆσαι σφίσι τῆς τελετῆς, ὅτι, ἄν τε φαῦλα ᾖ τὰ μυστήρια, οὐ σιωπήσεται πρὸς τοὺς μηδέπω μεμυημένους, ἀλλʼ ἀποτρέψει αὐτοὺς τῶν ὀργίων, ἄν τε καλά, πᾶσιν αὐτὰ ἐξαγορεύσει ὑπὸ φιλανθρωπίας· ὥστε τοὺς Ἀθηναίους ἤδη λίθους ἐπʼ αὐτὸν ἐν ταῖν χεροῖν ἔχοντας πράους αὐτῷ καὶ ἵλεως γενέσθαι αὐτίκα καὶ τὸ ἀπʼ ἐκείνου ἀρξαμένους τιμᾶν καὶ αἰδεῖσθαι καὶ τὰ τελευταῖα θαυμάζειν, καίτοι εὐθὺς ἐν ἀρχῇ τῶν πρὸς αὐτοὺς λόγων τραχυτέρῳ ἐχρήσατο τῷ προοιμίῳ· ἄνδρες γὰρ ἔφη Ἀθηναῖοι, ἐμὲ μὲν ὁρῶντες ἐστεφανωμένον ὑμεῖς ἤδη κἀμὲ καταθύσατε, τὸ γὰρ πρότερον οὐκ ἐκαλλιερήσατε.

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βούλομαι δὲ ἔνια παραθέσθαι τῶν εὐστόχως τε ἅμα καὶ ἀστείως ὑπʼ αὐτοῦ λελεγμένων ἄρξασθαι δὲ ἀπὸ Φαβωρίνου καλὸν καὶ ὧν πρὸς ἐκεῖνον εἶπεν. ἐπεὶ γὰρ ὁ Φαβωρῖνος ἀκούσας τινὸς ὡς ἐν γέλωτι ποιοῖτο τὰς ὁμιλίας αὐτοῦ καὶ μάλιστα τῶν ἐν αὐταῖς μελῶν τὸ ἐπικεκλασμένον σφόδρα ὡς ἀγεννὲς καὶ γυναικεῖον καὶ φιλοσοφίᾳ ἥκιστα πρέπον, προσελθὼν ἠρώτα τὸν Δημώνακτα, τίς ὢν χλευάζοι τὰ αὐτοῦ· ἄνθρωπος, ἔφη, οὐκ εὐαπάτητα ἔχων τὰ ὦτα. ἐγκειμένου δὲ τοῦ σοφιστοῦ καὶ ἐρωτῶντος, τίνα δὲ καὶ ἐφόδια ἔχων, ὦ Δημῶναξ, ἐκ παιδείας εἰς φιλοσοφίαν ἥκεις; ὄρχεις, ἔφη.

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βούλομαι δὲ ἔνια παραθέσθαι τῶν εὐστόχως τε ἅμα καὶ ἀστείως ὑπʼ αὐτοῦ λελεγμένων· ἄρξασθαι δὲ ἀπὸ Φαβωρίνου καλὸν καὶ ὧν πρὸς ἐκεῖνον εἶπεν. ἐπεὶ γὰρ ὁ Φαβωρῖνος ἀκούσας τινὸς ὡς ἐν γέλωτι ποιοῖτο τὰς ὁμιλίας αὐτοῦ καὶ μάλιστα τῶν ἐν αὐταῖς μελῶν τὸ ἐπικεκλασμένον σφόδρα ὡς ἀγεννὲς καὶ γυναικεῖον καὶ φιλοσοφίᾳ ἥκιστα πρέπον, προσελθὼν ἠρώτα τὸν Δημώνακτα, τίς ὢν χλευάζοι τὰ αὐτοῦ· ἄνθρωπος, ἔφη, οὐκ εὐαπάτητα ἔχων τὰ ὦτα. ἐγκειμένου δὲ τοῦ σοφιστοῦ καὶ ἐρωτῶντος, τίνα δὲ καὶ ἐφόδια ἔχων, ὦ Δημῶναξ, ἐκ παιδείας εἰς φιλοσοφίαν ἥκεις; ὄρχεις, ἔφη.

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ἄλλοτε δέ ποτε ὁ αὐτὸς προσελθὼν ἠρώτα τὸν Δημώνακτα, τίνα αἵρεσιν ἀσπάζεται μᾶλλον ἐν φιλοσοφίᾳ· ὁ δέ, Τίς γάρ σοι εἶπεν ὅτι φιλοσοφῶ; καὶ ἀπιὼν ἤδη παρʼ αὐτοῦ μάλα ἡδὺ ἐγέλασεν τοῦ δὲ ἐρωτήσαντος, ἐφʼ ὅτῳ γελᾷ, ἐκεῖνος ἔφη, Γελοῖόν μοι εἶναι ἔδοξεν, εἰ σὺ ἀπὸ τοῦ πώγωνος ἀξιοῖς κρίνεσθαι τοὺς φιλοσοφοῦντας αὐτὸς πώγωνα οὐκ ἔχων.

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ἄλλοτε δέ ποτε ὁ αὐτὸς προσελθὼν ἠρώτα τὸν Δημώνακτα, τίνα αἵρεσιν ἀσπάζεται μᾶλλον ἐν φιλοσοφίᾳ· ὁ δέ, Τίς γάρ σοι εἶπεν ὅτι φιλοσοφῶ; καὶ ἀπιὼν ἤδη παρʼ αὐτοῦ μάλα ἡδὺ ἐγέλασεν· τοῦ δὲ ἐρωτήσαντος, ἐφʼ ὅτῳ γελᾷ, ἐκεῖνος ἔφη, Γελοῖόν μοι εἶναι ἔδοξεν, εἰ σὺ ἀπὸ τοῦ πώγωνος ἀξιοῖς κρίνεσθαι τοὺς φιλοσοφοῦντας αὐτὸς πώγωνα οὐκ ἔχων.

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τοῦ δὲ Σιδωνίου ποτὲ σοφιστοῦ Ἀθήνησιν εὐδοκιμοῦντος καὶ λέγοντος ὑπὲρ αὑτοῦ ἔπαινόν τινα τοιοῦτον, ὅτι πάσης φιλοσοφίας πεπείραται — οὐ χεῖρον δὲ αὐτὰ εἰπεῖν ἃ ἔλεγεν Ἐὰν Ἀριστοτέλης με καλῇ ἐπὶ τὸ Λύκειον, ἕψομαι· ἂν Πλάτων ἐπὶ τὴν Ἀκαδημίαν, ἀφίξομαι· ἂν Ζήνων, ἐν τῇ Ποικίλῃ διατρίψω· ἂν Πυθαγόρας καλῇ, σιωπήσομαι. ἀναστὰς οὖν ἐκ μέσων τῶν ἀκροωμένων, Οὗτος, ἔφη προσειπὼν τὸ ὄνομα, καλεῖ σε Πυθαγόρας.

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τοῦ δὲ Σιδωνίου ποτὲ σοφιστοῦ Ἀθήνησιν εὐδοκιμοῦντος καὶ λέγοντος ὑπὲρ αὑτοῦ ἔπαινόν τινα τοιοῦτον, ὅτι πάσης φιλοσοφίας πεπείραται — οὐ χεῖρον δὲ αὐτὰ εἰπεῖν ἃ ἔλεγεν· Ἐὰν Ἀριστοτέλης με καλῇ ἐπὶ τὸ Λύκειον, ἕψομαι· ἂν Πλάτων ἐπὶ τὴν Ἀκαδημίαν, ἀφίξομαι· ἂν Ζήνων, ἐν τῇ Ποικίλῃ διατρίψω· ἂν Πυθαγόρας καλῇ, σιωπήσομαι. ἀναστὰς οὖν ἐκ μέσων τῶν ἀκροωμένων, Οὗτος, ἔφη προσειπὼν τὸ ὄνομα, καλεῖ σε Πυθαγόρας.

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Πύθωνος δέ τινος τῶν ἐν Μακεδονίᾳ εὐπαρύφων νεανίσκου ὡραίου ἐρεσχηλοῦντος αὐτὸν καὶ προτείνοντος ἐρώτημά τι σοφιστικὸν καὶ κελεύοντος εἰπεῖν τοῦ συλλογισμοῦ τὴν λύσιν, Ἕν, ἔφη, οἶδα, τέκνον, ὅτι περαίνει. ἀγανακτήσαντος δὲ ἐκείνου ἐπὶ τῷ τῆς ἀμφιβολίας σκώμματι καὶ ; συναπειλήσαντος, Αὐτίκα σοι μάλα τὸν ἄνδρα δείξω, ὁ δὲ σὺν γέλωτι ἠρώτησεν, Καὶ γὰρ ἄνδρα ἔχεις;

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Πύθωνος δέ τινος τῶν ἐν Μακεδονίᾳ εὐπαρύφων νεανίσκου ὡραίου ἐρεσχηλοῦντος αὐτὸν καὶ προτείνοντος ἐρώτημά τι σοφιστικὸν καὶ κελεύοντος εἰπεῖν τοῦ συλλογισμοῦ τὴν λύσιν, Ἕν, ἔφη, οἶδα, τέκνον, ὅτι περαίνει. ἀγανακτήσαντος δὲ ἐκείνου ἐπὶ τῷ τῆς ἀμφιβολίας σκώμματι καὶ συναπειλήσαντος, Αὐτίκα σοι μάλα τὸν ἄνδρα δείξω, ὁ δὲ σὺν γέλωτι ἠρώτησεν, Καὶ γὰρ ἄνδρα ἔχεις;

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ἐπεὶ δέ τις ἀθλητὴς καταγελασθεὶς ὑπʼ αὐτοῦ, ὅτι ἐσθῆτα ὤφθη ἀνθινὴν ἀμπεχόμενος Ὀλυμπιονίκης ὤν, ἐπάταξεν αὐτὸν εἰς τὴν κεφαλὴν λίθῳ καὶ αἷμα ἐρρύη, οἱ μὲν παρόντες ἠγανάκτουν ὡς αὐτὸς ἕκαστος τετυπτημένος καὶ ἐβόων πρὸς τὸν ἀνθύπατον ἰέναι, ὁ δὲ Δημῶναξ, Μηδαμῶς, ἔφη, ὦ ἄνδρες, πρὸς τὸν ἀνθύπατον, ἀλλʼ ἐπὶ τὸν ἰατρόν.

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ἐπεὶ δέ τις ἀθλητὴς καταγελασθεὶς ὑπʼ αὐτοῦ, ὅτι ἐσθῆτα ὤφθη ἀνθινὴν ἀμπεχόμενος Ὀλυμπιονίκης ὤν, ἐπάταξεν αὐτὸν εἰς τὴν κεφαλὴν λίθῳ καὶ αἷμα ἐρρύη, οἱ μὲν παρόντες ἠγανάκτουν ὡς αὐτὸς ἕκαστος τετυπτημένος καὶ ἐβόων πρὸςπρὸς Cobet: ἐπὶ MSS. τὸν ἀνθύπατον ἰέναι, ὁ δὲ Δημῶναξ, Μηδαμῶς, ἔφη, ὦ ἄνδρες, πρὸς τὸν ἀνθύπατον, ἀλλʼ ἐπὶ τὸν ἰατρόν.

ἐπεὶ δέ ποτε καὶ χρυσοῦν δακτύλιον ὁδῷ βαδίζων εὗρεν, γραμματεῖον ἐν ἀγορᾷ προθεὶς ἠξίου τὸν ἀπολέσαντα, ὅστις εἴη τοῦ δακτυλίου δεσπότης, ἥκειν καὶ εἰπόντα ὁλκὴν αὐτοῦ καὶ λίθον καὶ τύπον ἀπολαμβάνειν· ἧκεν οὖν τις μειρακίσκος ὡραῖος αὐτὸς ἀπολωλεκέναι λέγων. ἐπεὶ δὲ οὐδὲν ὑγιὲς ἔλεγεν, Ἄπιθι, ἔφη, ὦ παῖ, καὶ τὸν ἑαυτοῦ δακτύλιον φύλαττε, τοῦτον γὰρ οὐκ ἀπολώλεκας.

@@ -135,8 +137,8 @@

τῶν δὲ ἀπὸ τῆς Ῥωμαίων βουλῆς τις Ἀθήνησιν υἱὸν αὐτῷ δείξας πάνυ ὡραῖον, θηλυδρίαν δὲ καὶ διακεκλασμένον, Προσαγορεύει σε, ἔφη, ὁ ἐμὸς υἱὸς οὑτοσί, καὶ ὁ Δημῶναξ, Καλός, ἔφη, καὶ σοῦ ἄξιος καὶ τῇ μητρὶ ὅμοιος.

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τὸν δὲ Κυνικὸν τὸν ἐν ἄρκτου δέρματι φιλοσοφοῦντα οὐχ Ὁνωρᾶτον, ὥσπερ ὠνομάζετο, ἀλλʼ Ἀρκεσίλαον καλεῖν ἠξίου.

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τὸν δὲ Κυνικὸν τὸντὸν Rothstein: not in MSS. ἐν ἄρκτου δέρματι φιλοσοφοῦντα οὐχ Ὁνωρᾶτον, ὥσπερ ὠνομάζετο, ἀλλʼ Ἀρκεσίλαον καλεῖν ἠξίου.

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ἐρωτήσαντος δέ τινος, τίς αὐτῷ ὅρος εὐδαιμονίας εἶναι δοκεῖ, μόνον εὐδαίμονα ἔφη τὸν ἐλεύθερον· ἐκείνου δὲ φήσαντος πολλοὺς ἐλευθέρους εἶναι,

@@ -149,16 +151,16 @@

καὶ μὴν καὶ φυσικόν τινα περὶ τῶν ἀντιπόδων διαλεγόμενον ἀναστήσας καὶ ἐπὶ φρέαρ ἀγαγὼν καὶ δείξας αὐτῷ τὴν ἐν τῷ ὕδατι σκιὰν ἤρετο, Τοιούτους ἄρα τοὺς ἀντίποδας εἶναι λέγεις;

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ἀλλὰ καὶ μάγου τινὸς εἶναι λέγοντος καὶ ἐπῳδὰς ἔχειν ἰσχυράς, ὡς ὑπʼ αὐτῶν ἅπαντας ἀναπεισθῆναι παρέχειν αὐτῷ ὁπόσα βούλεται, Μὴ θαύμαζε, ἔφη· καὶ γὰρ αὐτὸς ὁμότεχνὸς εἰμί σοι, καὶ εἰ βούλει, ἕπου πρὸς τὴν ἀρτόπωλιν καὶ ὄψει με διὰ μιᾶς ἐπῳδῆς καὶ μικροῦ τοῦ φαρμάκου πείθοντα αὐτὴν δοῦναί μοι τῶν ἄρτων, αἰνιττόμενος τὸ νόμισμα ὡς τὰ ἴσα τῇ ἐπῳδῇ δυνάμενον.

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ἀλλὰ καὶ μάγου τινὸς εἶναι λέγοντος καὶ ἐπῳδὰς ἔχειν ἰσχυράς, ὡς ὑπʼ αὐτῶν ἅπαντας ἀναπεισθῆναιἀναπεισθῆναι Schwartz: ἀναπείθειν καὶ MSS. παρέχειν αὐτῷ ὁπόσα βούλεται, Μὴ θαύμαζε, ἔφη· καὶ γὰρ αὐτὸς ὁμότεχνός εἰμί σοι, καὶ εἰ βούλει, ἕπου πρὸς τὴν ἀρτόπωλιν καὶ ὄψει με διὰ μιᾶς ἐπῳδῆς καὶ μικροῦ τοῦτοῦ MSS.: του Fritzsche. φαρμάκου πείθοντα αὐτὴν δοῦναί μοι τῶν ἄρτων, αἰνιττόμενος τὸ νόμισμα ὡς τὰ ἴσα τῇ ἐπῳδῇ δυνάμενον.

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ἐπεὶ δὲ Ἡρῴδης ὁ πάνυ ἐπένθει τὸν Πολυδεύκη πρὸ ὥρας ἀποθανόντα καὶ ἠξίου ὄχημα ζεύγνυσθαι αὐτῷ καὶ ἵππους παρίστασθαι ὡς ἀναβησομένῳ καὶ δεῖπνον παρασκευάζεσθαι, προσελθών, Παρὰ Πολυδεύκους, ἔφη, κομίζω σοὶ τινα ἐπιστολήν. ἡσθέντος δὲ ἐκείνου καὶ οἰηθέντος ὅτι κατὰ τὸ κοινὸν καὶ αὐτὸς τοῖς ἄλλοις συντρέχει τῷ πάθει αὐτοῦ, καὶ εἰπόντος, Τί οὖν, ὦ Δημῶναξ, Πολυδεύκης ἀξιοῖ; αἰτιᾶταί σε, ἔφη, ὅτι μὴ ἤδη πρὸς αὐτὸν ἄπει.

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ἐπεὶ δὲ Ἡρῴδης ὁ πάνυ ἐπένθει τὸν Πολυδεύκη πρὸ ὥρας ἀποθανόντα καὶ ἠξίου ὄχημα ζεύγνυσθαι αὐτῷ καὶ ἵππους παρίστασθαι ὡς ἀναβησομένῳ καὶ δεῖπνον παρασκευάζεσθαι, προσελθών, Παρὰ Πολυδεύκους, ἔφη, κομίζω σοί τινα ἐπιστολήν. ἡσθέντος δὲ ἐκείνου καὶ οἰηθέντος ὅτι κατὰ τὸ κοινὸν καὶ αὐτὸς τοῖς ἄλλοις συντρέχει τῷ πάθει αὐτοῦ, καὶ εἰπόντος, Τί οὖν, ὦ Δημῶναξ, Πολυδεύκης ἀξιοῖ; αἰτιᾶταί σε, ἔφη, ὅτι μὴ ἤδη πρὸς αὐτὸν ἄπει.

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ὁ δʼ αὐτὸς υἱὸν πενθοῦντι καὶ ἐν σκότῳ ἑαυτὸν καθείρξαντι προσελθὼν ἔλεγεν μάγος τε εἶναι καὶ δύνασθαι αὐτῷ ἀναγαγεῖν τοῦ παιδὸς τὸ εἴδωλον, εἰ μόνον αὐτῷ τρεῖς τινας ἀνθρώπους ὀνομάσειε μηδένα πώποτε πεπενθηκότας· ἐπὶ πολὺ δὲ ἐκείνου .ἐνδοιάσαντος καὶ ἀποροῦντος — οὐ γὰρ εἶχέν τινα, οἶμαι, εἰπεῖν τοιοῦτον — εἶτʼ, ἔφη, ὦ γελοῖε, μόνος ἀφόρητα πάσχειν νομίζεις μηδένα ὁρῶν πένθους ἄμοιρον;

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ὁ δʼ αὐτὸς υἱὸν πενθοῦντι καὶ ἐν σκότῳ ἑαυτὸν καθείρξαντι προσελθὼν ἔλεγεν μάγος τε εἶναι καὶ δύνασθαι αὐτῷ ἀναγαγεῖν τοῦ παιδὸς τὸ εἴδωλον, εἰ μόνον αὐτῷ τρεῖς τινας ἀνθρώπους ὀνομάσειε μηδένα πώποτε πεπενθηκότας· ἐπὶ πολὺ δὲ ἐκείνου ἐνδοιάσαντος καὶ ἀποροῦντος — οὐ γὰρ εἶχέν τινα, οἶμαι, εἰπεῖν τοιοῦτον — εἶτʼ, ἔφη, ὦ γελοῖε, μόνος ἀφόρητα πάσχειν νομίζεις μηδένα ὁρῶν πένθους ἄμοιρον;

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καὶ μὴν κἀκείνων καταγελᾶν ἠξίου τῶν ἐν ταῖς ὁμιλίαις πάνυ ἀρχαίοις καὶ ξένοις ὀνόμασι χρωμένων ἑνὶ γοῦν ἐρωτηθέντι ὑπʼ αὐτοῦ λόγον τινὰ καὶ ὑπεραττικῶς ἀποκριθέντι, Ἐγὼ μέν σε, ἔφη, ὦ ἑταῖρε, νῦν ἠρώτησα, σὺ δέ μοι ὡς ἐπʼ Ἀγαμέμνονος ἀποκρίνῃ.

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καὶ μὴν κἀκείνων καταγελᾶν ἠξίου τῶν ἐν ταῖς ὁμιλίαις πάνυ ἀρχαίοις καὶ ξένοις ὀνόμασι χρωμένων· ἑνὶ γοῦν ἐρωτηθέντι ὑπʼ αὐτοῦ λόγον τινὰ καὶ ὑπεραττικῶς ἀποκριθέντι, Ἐγὼ μέν σε, ἔφη, ὦ ἑταῖρε, νῦν ἠρώτησα, σὺ δέ μοι ὡς ἐπʼ Ἀγαμέμνονος ἀποκρίνῃ.

εἰπόντος δέ τινος τῶν ἑταίρων, Ἀπίωμεν, Δημῶναξ, εἰς τὸ Ἀσκληπιεῖον καὶ προσευξώμεθα ὑπὲρ τοῦ υἱοῦ, Πάνυ, ἔφη, κωφὸν ἡγῇ τὸν Ἀσκληπιόν, εἰ μὴ δύναται κἀντεῦθεν ἡμῶν εὐχομένων ἀκούειν.

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Ἀγαθοκλέους δὲ τοῦ Περιπατητικοῦ μέγα φρονοῦντος ὅτι μόνος αὐτός ἐστιν καὶ πρῶτος τῶν διαλεκτικῶν, ἔφη, Καὶ μήν, ὦ Ἀγαθόκλεις, εἰ μὲν πρῶτος, οὐ μόνος, εἰ δὲ μόνος, οὐ πρῶτος.

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Κεθήγου δὲ τοῦ ὑπατικοῦ, ὁπότε διὰ τῆς Ἑλλάδος εἰς τὴν Ἀσίαν ἀπῄει πρεσβεύσων τῷ πατρί, πολλὰ καταγέλαστα καὶ λέγοντος καὶ ποιοῦντος, ἐπειδὴ τῶν ἑταίρων τις ὁρῶν ταῦτα ἔλεγεν αὐτὸν μέγα κάθαρμα εἶναι, Μὰ τὸν· Δίʼ, ἔφη ὁ Δημῶναξ, οὐδὲ μέγα.

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Κεθήγου δὲ τοῦ ὑπατικοῦ, ὁπότε διὰ τῆς Ἑλλάδος εἰς τὴν Ἀσίαν ἀπῄει πρεσβεύσων τῷ πατρί, πολλὰ καταγέλαστα καὶ λέγοντος καὶ ποιοῦντος, ἐπειδὴ τῶν ἑταίρων τις ὁρῶν ταῦτα ἔλεγεν αὐτὸν μέγα κάθαρμα εἶναι, Μὰ τὸν Δίʼ, ἔφη ὁ Δημῶναξ, οὐδὲ μέγα.

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καὶ Ἀπολλώνιον δέ ποτε τὸν φιλόσοφον ἰδὼν μετὰ πολλῶν τῶν μαθητῶν ἐξελαύνοντα — ἤδη δὲ. ἀπῄει μετάπεμπτος ὡς ἐπὶ παιδείᾳ τῷ βασιλεῖ συνεσόμενος — προσέρχεται, ἔφη, Ἀπολλώνιος καὶ οἱ Ἀργοναῦται αὐτοῦ.

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καὶ Ἀπολλώνιον δέ ποτε τὸν φιλόσοφον ἰδὼν μετὰ πολλῶν τῶν μαθητῶν ἐξελαύνοντα — ἤδη δὲ ἀπῄει μετάπεμπτος ὡς ἐπὶ παιδείᾳ τῷ βασιλεῖ συνεσόμενος — προσέρχεται, ἔφη, Ἀπολλώνιος καὶ οἱ Ἀργοναῦται αὐτοῦ.

ἄλλου δέ ποτε ἐρομένου εἰ ἀθάνατος αὐτῷ ἡ ψυχὴ δοκεῖ εἶναι, Ἀθάνατος, ἔφη, ἀλλʼ ὡς πάντα.

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ἐτόλμησε δέ ποτε καὶ Ἀθηναίους ἐρωτῆσαι δημοσίᾳ τῆς προρρήσεως ἀκούσας, διὰ τίνα αἰτίαν ἀποκλείουσι τοὺς βαρβάρους, καὶ ταῦτα τοῦ τὴν τελετὴν αὐτοῖς καταστησαμένου Εὐμόλπου βαρβάρου καὶ Θρᾳκὸς ὄντος.

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ἐπεὶ δέ ποτε πλεῖν μέλλοντι αὐτῷ διὰ χειμῶνος ἔφη τις τῶν φίλων Οὐ δέδοικας μὴ ἀνατραπέντος τοῦ σκάφους ὑπὸ ἰχθύων καταβρωθῇς; ἀγνώμων ἂν εἴην, ἔφη, ὀκνῶν ὑπὸ ἰχθύων κατεδεσθῆναι τοσούτους αὐτὸς ἰχθῦς καταφαγών.

+

ἐπεὶ δέ ποτε πλεῖν μέλλοντι αὐτῷ διὰ χειμῶνος ἔφη τις τῶν φίλων, Οὐ δέδοικας μὴ ἀνατραπέντος τοῦ σκάφους ὑπὸ ἰχθύων καταβρωθῇς; ἀγνώμων ἂν εἴην, ἔφη, ὀκνῶν ὑπὸ ἰχθύων κατεδεσθῆναι τοσούτους αὐτὸς ἰχθῦς καταφαγών.

ῥήτορι δέ τινι κάκιστα μελετήσαντι συνεβούλευεν ἀσκεῖν καὶ γυμνάζεσθαι· τοῦ δὲ εἰπόντος, Ἀεὶ ἐπʼ ἐμαυτοῦ λέγω, Εἰκότως τοίνυν, ἔφη, τοιαῦτα λέγεις μωρῷ ἀκροατῇ χρώμενος.

@@ -200,22 +202,22 @@

καὶ μὴν καὶ πρὸς τὰς ἀπόρους τῶν ἐρωτήσεων πάνυ εὐστόχως παρεσκεύαστο· ἐρομένου γάρ τινος ἐπὶ χλευασμῷ, Εἰ χιλίας μνᾶς ξύλων καύσαιμι, ὦ Δημῶναξ, πόσαι μναῖ ἂν καπνοῦ γένοιντο; στῆσον, ἔφη, τὴν σποδόν, καὶ τὸ λοιπὸν πᾶν καπνὸς ἔσται.

-

Πολυβίου δέ τινος, κομιδῇ ἀπαιδεύτου ἀνθρώπου καὶ σολοίκου, εἰπόντος, Ὁ βασιλεύς με τῇ Ῥωμαίων πολιτείᾳ τετίμηκεν· εἴθε σε, ἔφη, Ἕλληνα μᾶλλον ἢ Ῥωμαῖον πεποιήκει.

+

Πολυβίου δέ τινος, κομιδῇ ἀπαιδεύτου ἀνθρώπου καὶ σολοίκου, εἰπόντος, Ὁ βασιλεύς με τῇ Ῥωμαίων πολιτείᾳ τετίμηκεν· εἴθε σε, ἔφη, Ἕλληνα μᾶλλον ἢ Ῥωμαῖον πεποιήκει.πεποιήκει Bekker: πεποίηκεν MSS.

-

ἰδὼν ʼδέ τινα τῶν εὐπαρύφων ἐπὶ τῷ πλάτει τῆς πορφύρας μέγα φρονοῦντα, κύψας αὐτοῦ πρὸς τὸ οὖς καὶ τῆς ἐσθῆτος λαβόμενος καὶ δείξας, Τοῦτο μέντοι πρὸ σοῦ πρόβατον ἐφόρει καὶ ἦν πρόβατον.

+

ἰδὼν δέ τινα τῶν εὐπαρύφων ἐπὶ τῷ πλάτει τῆς πορφύρας μέγα φρονοῦντα, κύψας αὐτοῦ πρὸς τὸ οὖς καὶ τῆς ἐσθῆτος λαβόμενος καὶ δείξας, Τοῦτο μέντοι πρὸ σοῦ πρόβατον ἐφόρει καὶ ἦν πρόβατον.

ἐπεὶ μέντοι λουόμενος ὤκνησεν ἐς τὸ ὕδωρ ζέον ἐμβῆναι, καὶ ᾐτιάσατό τις ὡς ἀποδειλιάσαντα, Εἰπέ μοι, ἔφη, ὑπὲρ πατρίδος αὐτὸ πείσεσθαι ἔμελλον;

-

ἐρομένου δέ τινος, Ποῖα νομίζεις εἶναι τὰ ἐν Ἃιδου; περίμεινον, ἔφη, κἀκεῖθέν σοι ἐπιστελῶ.

+

ἐρομένου δέ τινος, Ποῖα νομίζεις εἶναι τὰ ἐν Ἅιδου; περίμεινον, ἔφη, κἀκεῖθέν σοι ἐπιστελῶ.

Ἀδμήτῳ δέ τινι ποιητῇ φαύλῳ λέγοντι γεγραφέναι μονόστιχον ἐπίγραμμα, ὅπερ ἐν ταῖς διαθήκαις κεκέλευκεν ἐπιγραφῆναι αὑτοῦ τῇ στήλῃ — οὐ χεῖρον δὲ καὶ αὐτὸ εἰπεῖν, Γαῖα λάβʼ Ἀδμήτου ἔλυτρον, βῆ δʼ εἰς θεὸν αὐτός — γελάσας εἶπεν, Οὕτω καλόν ἐστιν, ὦ Ἄδμητε, τὸ ἐπίγραμμα, ὥστε ἐβουλόμην αὐτὸ ἤδη ἐπιγεγράφθαι.

-

ἰδὼν δέ τις ·ἐπὶ τῶν σκελῶν αὐτοῦ οἷα τοῖς γέρουσιν ἐπιεικῶς γίνεται, ἤρετο, Τί τοῦτο, ὦ Δημῶναξ; ὁ δὲ μειδιάσας, Χάρων με ἔδακεν, ἔφη.

+

ἰδὼν δέ τις ἐπὶ τῶν σκελῶν αὐτοῦ οἷα τοῖς γέρουσιν ἐπιεικῶς γίνεται, ἤρετο, Τί τοῦτο, ὦ Δημῶναξ; ὁ δὲ μειδιάσας, Χάρων με ἔδακεν, ἔφη.

καὶ μέντοι καὶ Λακεδαιμόνιόν τινα ἰδὼν τὸν αὑτοῦ οἰκέτην μαστιγοῦντα, Παῦσαι, ἔφη, ὁμότιμον σαυτοῦ τὸν δοῦλον ἀποφαίνων.

@@ -224,13 +226,13 @@

Δανάης δέ τινος πρὸς τὸν ἀδελφὸν δίκην ἐχούσης, Κρίθητι, ἔφη, οὐ γὰρ εἶ Δανάη ἡ Ἀκρισίου θυγάτηρ.

-

μάλιστα δὲ ἐπολέμει τοῖς οὐ πρὸς ἀλήθειαν ἀλλὰ πρὸς ἐπίδειξιν φιλοσοφοῦσιν ἕνα γοῦν ἰδὼν Κυνικὸν τρίβωνα μὲν καὶ πήραν ἔχοντα, ἀντὶ δὲ τῆς βακτηρίας ὕπερον, καὶ κεκραγότα καὶ λέγοντα ὅτι Ἀντισθένους καὶ Κράτητος καὶ Διογένους ἐστὶ ζηλωτής, Μὴ ψεύδου, ἔφη, σὺ γὰρ Ὑπερείδου μαθητὴς ὢν τυγχάνεις.

+

μάλιστα δὲ ἐπολέμει τοῖς οὐ πρὸς ἀλήθειαν ἀλλὰ πρὸς ἐπίδειξιν φιλοσοφοῦσιν· ἕνα γοῦν ἰδὼν Κυνικὸν τρίβωνα μὲν καὶ πήραν ἔχοντα, ἀντὶ δὲ τῆς βακτηρίας ὕπερον, καὶ κεκραγότα καὶ λέγοντα ὅτι Ἀντισθένους καὶ Κράτητος καὶ Διογένους ἐστὶ ζηλωτής, Μὴ ψεύδου, ἔφη, σὺ γὰρ Ὑπερείδου μαθητὴς ὢν τυγχάνεις.

ἐπεὶ μέντοι πολλοὺς τῶν ἀθλητῶν ἑώρα κακομαχοῦντας καὶ παρὰ τὸν νόμον τὸν ἐναγώνιον ἀντὶ τοῦ παγκρατιάζειν δάκνοντας, Οὐκ ἀπεικότως, ἔφη, τοὺς νῦν ἀθλητὰς οἱ παρομαρτοῦντες λέοντας καλοῦσιν.

-

ἀστεῖον δὲ κἀκεῖνο αὐτοῦ καὶ δηκτικὸν ἅμα τὸ πρὸς τὸν ἀνθύπατον εἰρημένον· ἦν μὲν γὰρ τῶν πιττουμένων τὰ σκέλη καὶ τὸ σῶμα ὅλον· κυνικοῦ δέ τινος ἐπὶ λίθον ἀναβάντος καὶ αὐτὸ τοῦτο κατηγοροῦντος αὐτοῦ καὶ εἰς κιναιδίαν διαβάλλοντος, ἀγανακτήσας καὶ κατασπασθῆναι τὸν Κυνικὸν κελεύσας ἔμελλεν ἢ ξύλοις συντρίψειν ἢ καὶ φυγῇ ζημιώσειν ἀλλʼ ὅ γε Δημῶναξ παρατυχὼν παρῃτεῖτο συγγνώμην ἔχειν αὐτῷ κατά τινα πάτριον τοῖς Κυνικοῖς παρρησίαν θρασυνομένῳ. εἰπόντος δὲ τοῦ ἀνθυπάτου, Νῦν μέν σοι ἀφίημι αὐτόν, ἂν δὲ ὕστερον τοιοῦτόν τι τολμήσῃ, τί παθεῖν ἄξιός ἐστιν; καὶ ὁ Δημῶναξ, Δρωπακισθῆναι τότε αὐτὸν κέλευσον.

+

ἀστεῖον δὲ κἀκεῖνο αὐτοῦ καὶ δηκτικὸν ἅμα τὸ πρὸς τὸν ἀνθύπατον εἰρημένον· ἦν μὲν γὰρ τῶν πιττουμένων τὰ σκέλη καὶ τὸ σῶμα ὅλον· κυνικοῦ δέ τινος ἐπὶ λίθον ἀναβάντος καὶ αὐτὸ τοῦτο κατηγοροῦντος αὐτοῦ καὶ εἰς κιναιδίαν διαβάλλοντος, ἀγανακτήσας καὶ κατασπασθῆναι τὸν Κυνικὸν κελεύσας ἔμελλεν ἢ ξύλοις συντρίψειν ἢ καὶ φυγῇ ζημιώσειν· ἀλλʼ ὅ γε Δημῶναξ παρατυχὼν παρῃτεῖτο συγγνώμην ἔχειν αὐτῷ κατά τινα πάτριον τοῖς Κυνικοῖς παρρησίαν θρασυνομένῳ. εἰπόντος δὲ τοῦ ἀνθυπάτου, Νῦν μέν σοι ἀφίημι αὐτόν, ἂν δὲ ὕστερον τοιοῦτόν τι τολμήσῃ, τί παθεῖν ἄξιός ἐστιν; καὶ ὁ Δημῶναξ, Δρωπακισθῆναι τότε αὐτὸν κέλευσον.

ἄλλῳ δέ τινι στρατοπέδων ἅμα καὶ ἔθνους τοῦ μεγίστου τὴν ἀρχὴν ἐμπιστευθέντι ἐκ βασιλέως ἐρομένῳ, πῶς ἄριστα ἄρξει; ἀοργήτως, ἔφη, καὶ ὀλίγα μὲν λαλῶν, πολλὰ δὲ ἀκούων.

@@ -239,7 +241,7 @@

ἐρομένῳ δέ τινι εἰ καὶ αὐτὸς πλακοῦντας ἐσθίοι, Οἴει οὖν, ἔφη, τοῖς μωροῖς τὰς μελίσσας τιθέναι τὰ κηρία;

-

πρὸς δὲ τῇ Ποικίλῃ ἀνδριάντα ἰδὼν τὴν χεῖρα ἀποκεκομμένον, ὀψὲ ἔφη Ἀθηναίους εἰκόνι χαλκῇ . τετιμηκέναι τὸν Κυνέγειρον.

+

πρὸς δὲ τῇ Ποικίλῃ ἀνδριάντα ἰδὼν τὴν χεῖρα ἀποκεκομμένον, ὀψὲ ἔφη Ἀθηναίους εἰκόνι χαλκῇ τετιμηκέναι τὸν Κυνέγειρον.

καὶ μὴν καὶ Ῥουφῖνον τὸν Κύπριον — λέγω δὴ τὸν χωλὸν τὸν ἐκ τοῦ περιπάτου — ἰδὼν ἐπὶ πολὺ τοῖς περιπάτοις ἐνδιατρίβοντα, Οὐδέν ἐστιν, ἔφη, ἀναισχυντότερον χωλοῦ Περιπατητικοῦ.

@@ -248,7 +250,7 @@

ἐπεὶ δέ ποτε ὁ Ἐπίκτητος ἐπιτιμῶν ἅμα συνεβούλευεν αὐτῷ ἀγαγέσθαι γυναῖκα καὶ παιδοποιήσασθαι — πρέπειν γὰρ καὶ τοῦτο φιλοσόφῳ ἀνδρὶ ἕτερον ἀντʼ αὐτοῦ καταλιπεῖν τῇ φύσει — ἐλεγκτικώτατα πρὸς αὐτὸν ἀπεκρίνατο, Οὐκοῦν, ὦ Ἐπίκτητε, δός μοι μίαν τῶν σαυτοῦ θυγατέρων.

-

καὶ μὴν τὸ πρὸς Ἑρμῖνον τὸν Ἀριστοτελικὸν ἄξιον ἀπομνημονεῦσαι· εἰδὼς γὰρ αὐτὸν παγκάκιστον μὲν ὄντα καὶ μυρία κακὰ ἐργαζόμενον, τὸν Ἀριστοτέλη δʼ ἐπαινοῦντα καὶ διὰ στόματος αὐτοῦ τὰς δέκα κατηγορίας ἔχοντα, Ἑρμῖνε, ἔφη, ἀληθῶς ἄξιος εἶ δέκα κατηγοριῶν.

+

καὶ μὴν τὸ πρὸς Ἑρμῖνον τὸν Ἀριστοτελικὸν ἄξιον ἀπομνημονεῦσαι· εἰδὼς γὰρ αὐτὸν παγκάκιστον μὲν ὄντα καὶ μυρία κακὰ ἐργαζόμενον, τὸν Ἀριστοτέλη δʼ ἐπαινοῦνταδʼ ἐπαινοῦντα Harmon : δὲ θαυμάζοντα Fritzsche: Ἀριστοτέλη καὶ MSS., Nilén, who sets the comma after Ἀριστοτέλη. καὶ διὰ στόματος αὐτοῦ τὰς δέκα κατηγορίας ἔχοντα, Ἑρμῖνε, ἔφη, ἀληθῶς ἄξιος εἶ δέκα κατηγοριῶν.

Ἀθηναίων δὲ σκεπτομένων κατὰ ζῆλον τὸν πρὸς Κορινθίους καταστήσασθαι θέαν μονομάχων, προελθὼν εἰς αὐτούς, Μὴ πρότερον ταῦτα, ὦ Ἀθηναῖοι, ψηφίσησθε, ἂν μὴ τοῦ Ἐλέου τὸν βωμὸν καθέλητε.

@@ -257,10 +259,10 @@

ἐπεὶ δὲ εἰς Ὀλυμπίαν ποτὲ ἐλθόντι αὐτῷ Ἠλεῖοι εἰκόνα χαλκῆν ἐψηφίσαντο, Μηδαμῶς τοῦτο, ἔφη, ὦ ἄνδρες Ἠλεῖοι, μὴ δόξητε ὀνειδίζειν τοῖς προγόνοις ὑμῶν, ὅτι μήτε Σωκράτους μήτε Διογένους εἰκόνα ἀνατεθείκασιν.

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ἤκουσα δὲ αὐτοῦ ποτε καὶ πρὸς τὸν τὸν τῶν νόμων ἔμπειρον ταῦτα λέγοντος, ὅτι κινδυνεύουσιν ἄχρηστοι εἶναι οἱ νόμοι, ἄν τε πονηροῖς ἄν τε ἀγαθοῖς γράφωνται· οἱ μὲν γὰρ οὐ δέονται νόμων, οἱ δὲ ὑπὸ νόμων οὐδὲν βελτίους γίγνονται.

+

ἤκουσα δὲ αὐτοῦ ποτε καὶ πρὸς τὸν πρὸς τὸν . . . τὸν Harmon: πρὸς τὸν MSS. τὸν τῶν νόμων ἔμπειρον ταῦτα λέγοντος, ὅτι κινδυνεύουσιν ἄχρηστοι εἶναι οἱ νόμοι, ἄν τε πονηροῖς ἄν τε ἀγαθοῖς γράφωνται· οἱ μὲν γὰρ οὐ δέονται νόμων, οἱ δὲ ὑπὸ νόμων οὐδὲν βελτίους γίγνονται.

-

τῶν δὲ Ὁμήρου στίχον ἕνα ᾖδεν μάλιστα — κάτθανʼ ὁμῶς ὃ τʼ ἀεργὸς ἀνὴρ ὅ τε πολλὰ ἐοργώς.

+

τῶν δὲ Ὁμήρου στίχον ἕνα ᾖδεν μάλιστα — κάτθανʼ ὁμῶς ὅ τʼ ἀεργὸς ἀνὴρ ὅ τε πολλὰ ἐοργώς.

ἐπῄνει δὲ καὶ τὸν Θερσίτην ὡς Κυνικόν τινα δημηγόρον.

@@ -281,7 +283,7 @@

ὀλίγον δὲ πρὸ τῆς τελευτῆς ἐρομένου τινός, Περὶ ταφῆς τί κελεύεις; μὴ πολυπραγμονεῖτε, ἔφη· ἡ γὰρ ὀδμή με θάψει. φαμένου δὲ ἐκείνου, Τί οὖν; οὐκ αἰσχρὸν ὀρνέοις καὶ κυσὶ βορὰν προτεθῆναι τηλικούτου ἀνδρὸς σῶμα; καὶ μὴν οὐδὲν ἄτοπον, ἔφη, τοῦτο, εἰ μέλλω καὶ ἀποθανὼν ζῴοις τισὶ χρήσιμος ἔσεσθαι.

-

οἱ μέντοι Ἀθηναῖοι καὶ ἔθαψαν αὐτὸν δημοσίᾳ μεγαλοπρεπῶς καὶ ἐπὶ πολὺ ἐπένθησαν, καὶ τὸν θᾶκον τὸν λίθινον, ἐφʼ οὗ.εἰώθει ὁπότε κάμνοι ἀναπαύεσθαι, προσεκύνουν καὶ ἐστεφάνουν ἐς τιμὴν τοῦ ἀνδρός, ἡγούμενοι ἱερὸν εἶναι καὶ τὸν λίθον, ἐφʼ οὗ ἐκαθέζετο. ἐπὶ μὲν γὰρ τὴν ἐκφορὰν οὐκ ἔστιν ὅστις οὐκ ἀπήντησεν, καὶ μάλιστα τῶν φιλοσόφων οὗτοι μέντοι ὑποδύντες ἐκόμιζον αὐτὸν ἄχρι πρὸς τὸν τάφον.

+

οἱ μέντοι Ἀθηναῖοι καὶ ἔθαψαν αὐτὸν δημοσίᾳ μεγαλοπρεπῶς καὶ ἐπὶ πολὺ ἐπένθησαν, καὶ τὸν θᾶκον τὸν λίθινον, ἐφʼ οὗ εἰώθει ὁπότε κάμνοι ἀναπαύεσθαι, προσεκύνουν καὶ ἐστεφάνουν ἐς τιμὴν τοῦ ἀνδρός, ἡγούμενοι ἱερὸν εἶναι καὶ τὸν λίθον, ἐφʼ οὗ ἐκαθέζετο. ἐπὶ μὲν γὰρ τὴν ἐκφορὰν οὐκ ἔστιν ὅστις οὐκ ἀπήντησεν, καὶ μάλιστα τῶν φιλοσόφων· οὗτοι μέντοι ὑποδύντες ἐκόμιζον αὐτὸν ἄχρι πρὸς τὸν τάφον.

ταῦτα ὀλίγα πάνυ ἐκ πολλῶν ἀπεμνημόνευσα, καὶ ἔστιν ἀπὸ τούτων τοῖς ἀναγινώσκουσι λογίζεσθαι ὁποῖος ἐκεῖνος ἀνὴρ ἐγένετο.

diff --git a/data/tlg0062/tlg009/__cts__.xml b/data/tlg0062/tlg009/__cts__.xml index e67d4270e..404dcebd6 100644 --- a/data/tlg0062/tlg009/__cts__.xml +++ b/data/tlg0062/tlg009/__cts__.xml @@ -1,11 +1,17 @@ - + De Domo - + Περὶ τοῦ Οἴκου Lucian, Vol. 1. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1913. - - \ No newline at end of file + + + The Hall + Lucian, Vol. 1. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1913. + + + + diff --git a/data/tlg0062/tlg009/tlg0062.tlg009.perseus-eng1.xml b/data/tlg0062/tlg009/tlg0062.tlg009.perseus-eng1.xml new file mode 100644 index 000000000..87a4a4bc7 --- /dev/null +++ b/data/tlg0062/tlg009/tlg0062.tlg009.perseus-eng1.xml @@ -0,0 +1,766 @@ + + + + + + +The Hall +Lucian of Samosata +Austin Morris Harmon, 1878-1950 +National Endowment for the Humanities +Gregory Crane + +Gregory Crane +OCRd, tagged and added initial corrections to the text + + + +Perseus Digital Library +tlg0062.tlg001.1st1K-eng1.xml + +Available under a Creative Commons Attribution-ShareAlike 4.0 International License + +2023 +Trustees of Tufts University +United States + + + + + +Lucian + + +Austin Morris Harmon + + +Lucian of Samosata + +Trustees of Tufts University +Cambridge, MA +1913 + +1 + +The Hathi Trust + + + + + +

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This pointer pattern extracts section.

+ + + + + +Greek +Latin + + + + + + + + +
+The HallThe concluding words of this piece show that, like +Dionysus, Heracles, and Amber, it was the introduction to a +lecture or a course of lectures. +

+ + +Alexander longed to bathe in the Cydnus on +seeing that the stream was fair and clear, safely +deep, agreeably swift, delightful to swim in and cool +in the height of summer; even with foreknowledge +of the fever which he contracted from it, I do not +think he would have abstained from his plunge. +Then can it be that on seeing a hall beyond compare +in the greatness of its size, the splendour of its +beauty, the brilliance of its illumination, the lustre +of its gilding and the gaiety of its pictures, a man +would not long to compose speeches in it, if this +were his business, to seek repute and win glory in +it, to fill it with his voice and, as far as lay in him, +to become part and parcel of its beauty? Or after +looking it over carefully and admiring it, would he +rather go away and leave it mute and voiceless, +without according it a word of greeting or a particle +of intercourse, as if he were dumb or else out of illwill had resolved to hold his tongue? + +

+ +

+ +Heracles! such +conduct would not be that of a connoisseur or a +lover of beauty; it would be very vulgar, tasteless, +even Philistine to despise what is sweetest, to reject +what is fairest, and not to comprehend that in all +that appeals to the eye, the same law does not hold +for ordinary and for educated men. No, for the former +it is enough to do the usual thing—just to see, to +look about, to cast their eyes everywhere, to crane + + + + +their necks at the ceiling, to gesticulate and to take +their joy in silence for fear of not being able to say +anything adequate to what they see. But when a +man’ of culture beholds beautiful things, he will not +be content, I am sure, to harvest their charm. with +his eyes alone, and will not endure to be a silent +spectator of their beauty; he will do all he can to +linger there and make some return for the spectacle +in speech. + +

+ +

+ +And such a return does not consist +simply in praising the hall. No doubt it was fitting - +for Homer's island boy +Telemachus (Odyss. 4, 71): he compares the house of +Menelaus to the palaces of the gods. +to be astounded at the house +of Menelaus and to compare its ivory and gold to the +beautiful things in heaven because he had never seen +anything else on earth that was beautiful. But to +speak here, to collect an audience of cultured men +and show one’s eloquence is also a form of praise. +It is very delightful, I think, that the fairest of +halls should be flung open for the harbourage of +speech and should be full of praise and laudation; +re-echoing softly like a cavern, following what is +said, drawing out the concluding sounds of the voice +and lingering on the last words ; or, to put it better, +committing to memory all that one says, like an +appreciative hearer, and applauding the speaker and +gracefully repeating his phrases. In some such way +the rocks pipe in answer to the piping of the shepherds when the sound comes back again by repercussion and returns upon itself. The untaught think +it is a maid who answers all who sing and shout, + + + + + +abiding somewhere in the heart of the cliffs and +talking from the inside of the crags. + +

+ +

+ +To me, at least, it seems that a splendid hall +excites the speaker's fancy and stirs it to speech, as +if he were somehow prompted by what he sees. +No doubt something of beauty flows through the +eyes into the soul, and then fashions into the likeness of itself the words that it sends out. In the +case of Achilles, the sight of his armour enhanced +his anger at the Trojans, and when he put it on to +try it, he was inspired and transported with the lust +of battle.Iliad, 19, 16; 384. +Then are we to believe that the passion +for speech is not enhanced by beautiful surroundings? Socrates was satisfied with a fine plane-tree +and lush grass and a spring of clear water.not far from +the Ilissus: sitting there, he plied his irony at the +expense of Phaedrus of Myrrhinus, criticised the +speech of Lysias, son of Cephalus, and invoked +the Muses, believing that they would come to a +sequestered spot and take part in the debate on +love, and thinking no shame, old as he was, to invite +maids to join him in amorous ditties. + +Herod. 7, 27. +May we not +suppose that they would come to a place as beautiful +as this, even without an invitation ? + +

+ +

+In truth, our shelter is not to be compared with +mere shade or with the beauty of a plane-tree, not +even if you pass over the one on the Ilissus and +mention the Great King’s golden plane.Plato, Phaedrus, 229 seq. That was +wonderful only on account of its cost ; there was no + + + + + + + +craftsmanship or beauty or charm or symmetry or +grace wrought into the gold or combined with it. +The thing was barbarous, nothing but money, a +source of envy to those who saw it, and of felicitation to those who owned it. There was nothing +praiseworthy about it. The ArsacidsAnachronism ; the possessors of the tree were the Achaemenid princes. +neither cared +for beauty nor aimed at attractiveness in making +their display nor minded whether the spectators +praised or not,as long as they were astounded. + +

+ +

+ +The +barbarians are not beauty-levers; they are moneylovers. On the contrary, the beauty of this hall +has nothing to do with barbarian eyes, Persian +flattery, or Sultanic vainglory. Instead of just a +poor man, it wants a cultured man for a spectator, +who, instead of judging with his eyes, applies thought +to what he sees. +It faces the fairest quarter of the day (for the +fairest and loveliest is surely the beginning); it +welcomes in the sun when he first peeps up; light +fills it to overflowing through the wide-flung doors ; +the proportion of length to “breadth and of both to +height is harmonious; the windows are generous +and well-suited to every season of the year. Is not +all this attractive and praiseworthy ? + +

+ +

+ +One might also admire the ceiling for its reserved +modelling, its flawless decoration, and the refined - +symmetry of its gilding, which is not unnecessarily + + + + + + +lavish, but only in such degree as would suffice a +modest and beautiful woman to set off her beauty— +a delicate chain round her neck, a light ring on her +finger, pendants in her ears, a buckle, a band that +confines the luxuriance of her hair and adds as much +to her good looks as a purple border adds to a gown. +It is courtesans, especially the less attractive of +them, who have clothing all purple and necks all +gold, trying to secure seductiveness by extravagance +and to make up for their lack of beauty by the +addition of extraneous charms ; they think that their +arms will look whiter when they are bright with +gold, and that the unshapeliness of their feet will +escape notice in golden sandals, and that their very +faces will be lovelier when seen together with +something very bright. This is the course they +follow ; but a modest girl uses only what gold is +sufficient and necessary, and would not be ashamed +of her beauty, I am sure, if she were to show it +unadorned. + +

+ +

+ +The ceiling of this hall—call it the face if you +will—well-featured itself, is as much embellished by +the gilding as heaven by the stars at night, with +sprinkled lights and scattered flowers of fire. If all +were fire, it would be terrible, not beautiful, to us. +You will observe that the gilding yonder is not +purposeless, and not intermingled with the rest of the +decorations for its own charm alone. It shines witha + + + + +sweet radiance, and colours the whole hall with its +flush ; for when the light, striking the gold, lays +hold of it and combines with it, they gleam jointly +and make the flush doubly brilliant. + +

+ +

+ +Such is the top, the summit of the hall: it +needs a Homer to praise it by calling it “highceiled” like the chamber of Helen +Il. 3, 423; Od. 4. 121.Il. 3, 423; Od. 4. 121. + +or “dazzling” like +Olympus. + +Il. 1, 253; 13, 243; Od. 20, 103. +The rest of the decoration, the frescoes +on the walls, the beauty of their colours, and the +vividness, exactitude, and truth of each detail might +well be compared with the face of spring and with a +flowery field, except that those things fade and +wither and change and cast their beauty, while this +is spring eternal, field unfading, bloom undying. +Naught but the eye touches it and culls the +sweetness of what it sees. + +

+ +

+ +Who would not be charmed with the sight or +all these beautiful things? Who would not want to +outdo himself in speaking among them, aware that +it is highly disgraceful not to be a match for that +which one sees? The sight of beauty is seductive, +and not to man alone. Even a horse, I think, would +find more pleasure in running on a soft, sloping plain +that receives his tread pleasantly, yields a little to +his foot, and does not shock his hoof. Then he puts +in play all his power of running, gives himself over +to speed and nothing else, and vies with the beauty +of the plain. + +

+ +

+ +The peacock, too, at the opening + + + + + +of spring goes to a field at the time when the +biossoms which it puts out are not only lovelier, but, +in a manner of speaking, more blossomy and brighter +of hue; spreading his wings and showing them to +the sun, lifting his tail and surrounding himself with +it, he, too, displays his blossoms and the April of his +wings, as if the field were challenging him to vie with +it. Atall events, he twists and turns and puts on airs +with his beauty. Now and again he is a sight still +more wonderful, when his colours change under the +light, altering a little and turning to a different kind +of loveliness. This happens to him chiefly in the +circles that he has at the tips of his feathers, each +of which is ringed with a rainbow. What was previously bronze has the look of gold when he shifts a +little, and what was bright blue in the sun is bright +green in shadow, so much does the beauty of his +plumage alter with the light! + +

+ +

+ +For you know without my telling you that the sea has power to invite +and provoke longing when it is calm. At such a +time, no matter how much of a landsman and a +lubber a man may be, he wants at all costs to get +aboard ship and cruise about and go far from land, +above all if he perceives the breeze gently swelling the +canvas and the vessel sweetly and smoothly gliding +along, little by little, over the crest of the waves. + +

+ +

+ +Certainly, then, the beauty. of this hall has +power to rouse a man to speech, to spur him on in +speaking and to make him succeed in every- way. I +for my part am trusting in all this and have already + + + + +trusted in it; in coming to the hall to speak, I was +attracted by its beauty as by a magic wheel or a +Siren, for I had no slight hope that even if my +phrases were homely before, they would seem +beautiful if adorned, so to speak, in fine clothing. + +

+ +

+ +There is, however, another point of view, not +insignificant but very important, if you take Mr. Point +o’ View's word for it; he kept interrupting me +as I spoke and trying to break up my speech, and +now that I have paused he says that I am mistaken +in this matter: he is surprised that I should say a +beautiful hall adorned with painting and gilding is +better suited for the display of eloquence, as the case +is entirely the reverse. But if you approve, let Mr. +Point o’ View himself take the floor in his own behalt +and tell you as he would a jury wherein he thinks a +mean and ugly hall more advantageous to the speaker. +You have heard me already, so that I do not need to +speak again to the same topic; let him take the +floor now and say his say, and I will be still and +ield to him for a time. + +

+ +

+ +“Well, gentlemen of the jury,” says Mr. Point +o’ View, “the last speaker has made many striking +points in praise of the hall, and has adorned it with +his words. I myself am so far from intending to +criticise it that I have in mind to add the points +which he omitted, for the more beautiful you think +it, the more hostile to the speaker's interest it will +be, as I shall show. + +

+ +

+ +“First, then, since he has mentioned women, +jewelry and gold, permit me also to make use of the +comparison. I assert that, far from contributing to +the good looks of a beautiful woman, abundant + + + +jewelry is actually a detriment. Everyone who +meets her is dazzled by her gold and her expensive +gems, and instead of praising her complexion, her +eyes, her neck, her arm or her finger, he neglects +them and lets his eyes wander ta her sard or her +emerald, her necklace or her bracelet. She might +fairly get angry at being thus slighted for her +ornaments, when observers are too occupied to pay +her compliments and think her looks a side-issue. + +

+ +

+ +The same thing is bound to happen, I think, to a man +who tries to show his eloquence among works of art +like these. Amid the mass of beautiful things, what +he says goes unheeded, vanishes and is absorbed, as if a +candle were taken toa great fire and thrown in, or’ +an ant pointed out on the back of an elephant or a +camel. This danger, certainly, the speaker must +guard against, and also that his voice be not disturbed +when he speaks in a hall so musical and echoing, for +it resounds, replies, refutes—in fact, it drowns his +utterance, just as the trumpet drowns the flute when +they are played together, and as the sea drowns +chanty-men when they undertake to sing for the +rowers against the noise of the surf. For the great +volume of sound overpowers and crushes into silence +all that is weaker. + +

+ +

+"As to the other point which my opponent made, +that a beautiful hall spurs a speaker on and makes +him more ambitious, I think it does the opposite. +It dazzles and frightens him, disturbs his thought +and makes him more timid, for he reflects that it is +disgraceful beyond everything that his discourse + + + + +should not match a place so beautiful. For such surroundings put a man most clearly to the proof. It is +’ asif he should put on a handsome coat of mail and then +take to his heels.before the rest, making his cowardice +only the more conspicuous for his armour. This, +‘I think, is the consideration which causes Homer's +famous oratorOdysseus: Il. 3, 219. to think very little of good-looks and +even make himself appear ‘ an utter know-nothing’ in +order that the beauty of his words may seem more +striking by comparison with that which is uglier. +Besides, it is inevitable that the speaker’s own mind +should be occupied in looking, and that the accuracy +of his thinking should be disturbed because what he +is looking at gets the better of him, attracts him and +‘does not allow him to attend to what he is saying. +So how can he help speaking very badly, when in +spirit he is busied with the praise of all that he sees? + +

+ +

+ +“I forbear to say that even those who are +present and have been invited to the lecture become +spectators instead of hearers when they enter such a +hall as this, and no speaker is enough of a Demodocus, a Phemius, a Thamyris, an Amphion or an +Orpheus to distract their minds from looking. Why, +every one of them is flooded with beauty the instant +he crosses the threshold, and does not give the least +sign of hearing Il, 23, 430. what the speaker says or anything +else, but is all absorbed in what he sees, unless he is +stone-blind or like the court of the Areopagus, +listens in the dark! + +

+ +

+ +That the power of the tongue +is no match for the eyes, one can learn by comparing + + + + + + + +the story of the Sirens with the one about the +Gorgons. The Sirens charmed passing voyagers by +making music and working on them with songs, and +held them long when they put in. In short, their +performance only exacted a delay, and no doubt one +or another voyager went by them, neglecting their +music. On the contrary, the beauty of the Gorgons, ° +being extremely powerful and affecting the very +vitals of the soul, stunned its beholdersand made +them speechless, so that, as the story has it and +everyone says, they turned to stone in wonder. +For this reason I count what my opponent said +to you a moment ago about the peacock a plea for +my side: surely his attractiveness is in his looks, +not in his voice! If anybody should match a nightingale or a swan against him, letting them sing - +and showing the peacock silent while they were +singing, I “know well that your soul would go +over to him, bidding a long farewell to their songs. +So invincible, it seems, is the delight of the eyes! +

+ +

+ +If you wish, I will produce you a witness in the +person of a sage, who will testify on the spot that +what one sees is far more effective than what +one hears. Crier, summon in person Herodotus, son +‘of Lyxus, of Halicarnassus. Since he has been +so kind as to comply, let him take the stand and +give his testimony. Suffer him to speak to you in +Ionic, to which he is accustomed. +“'Master Point o’ View telleth ye true herein. +Believe whatso he sayeth to this matter, esteeming +sight over hearing, for in sooth ears be less trusty +than eyes.’ +Only the last clause is really Herodotean (I, 8, 3). + + + + +“Do you hear what the witness says, that he gives +the palm to sight? With reason, for words are +winged and go flying off the instant they have left +the lips, while the beauty of things seen is always +present and lasting and entices the spectator, will +he, nill he. +

+ +

+ +"Is not then a hall so beautiful and admirable +a dangerous adversary to a speaker? But I ,have +not yet mentioned the principal point. You yourselves, gentlemen of the jury, have been regarding +the roof as we spoke, admiring the walls and +examining the pictures, turning toward each of +them. Do not be ashamed! It is excusable if you +have felt a touch of human nature, especially in the +presence of pictures so beautiful and so varied. The +exactness of their technique and the combination of +antiquarian interest and instructiveness in their +subjects are truly seductive and call for a cultivated +‘spectator. That you may not look exclusively in that +direction and leave us in the lurch, I will do my best +to paint you a word-picture of them, for I think you +will be glad to hear about things which you look at +with admiration. Perhaps you will even applaud me +for it and prefer me to my opponent, saying. that I +have displayed my powers as well as he, and that I +have made your pleasure double. But the difficulty of +the task is patent, to represent so many pictures without colour, form or space. Word-painting is but a +bald thing. + + + + +

+ +

+“On the right as you come in, you have a‘ combination of Argolic myth and Ethiopian romance. +Perseus is killing the sea-monster and freeing +Andromeda ; in a little while he will marry her and +go away with her. It is an incident to his winged +quest of the Gorgons. The artist has represented +much in little—the maid’s modesty and terror (for +she is looking down on the fight from the cliff +overhead), the lad’s fond courage and the beast’s +unconquerable mien. ‘As he comes on bristling with +spines and inspiring terror with his gaping jaws +Perseus displays the Gorgon in his left hand, and +with his right assails him with the sword: the part +of the monster which has seen the Medusa is already +stone, and the part that is still alive is feeling the +hanger’s edge. +Cf. Claudian (Gigantom. 113), of a giant slain by Athena: +pars moritur ferro, partes periere videndo. An echo of the +same source? + +

+ +

+ +“Next to this picture is portrayed another righteous deed, for which the painter derived his model, +I suppose, from Euripides or Sophocles, inasmuch as +they have portrayed the subject in the same way. +In the Electra of each. But tais description is modelled +on Sophocles (1424 ff.). +The two youthful comrades Pylades of Phocis and +Orestes (supposed to be dead) have secretly entered +the palace and are slaying Aegisthus. Clytemnestra +is already slain and is stretched on a bed half-naked, +and the whole household is stunned by tle deed— +some are shouting, apparently, and others casting +about for a way of escape. It was a noble device on +the painter’s part simply to indicate the impious +element in the undertaking and pass it over as an + + + + + + +accomplished fact, and to represent the young men +lingering over the slaying of the adulterer/ + +

+ +

+ +“Next is a handsome god and a pretty boy, a +scene of fond foolery. Branchus, sitting on a rock, +is holding up a hare and teasing his dog, while the +dog is apparently going to spring up at him; Apollo, +standing near, is smiling in amusement at the tricks +of the lad and the efforts of the dog. + +

+ +

+ +“Then comes Perseus again, in the adventure: +which preceded the sea-monster. He is cutting off +the head of Medusa, and Athena is shielding him. +He has done the daring deed, but has not looked, +except at the reflection of the Gorgon in the shield, +for he knows the cost of looking at the reality. + +

+ +

+ +“In the middle of the wall, above the posternOr perhaps, “rear window.” +is constructed a shrine of Athena. The goddess is +‘of marble, and is not in harness but as a war-goddess. +would appear when at peace. + +

+ +

+ +“Then we have another Athena, not of marble +this time, but in colours as before. Hephaestus is +pursuing her amorously; she is running away and +Erichthonius is being engendered of the chase. +Mother Earth gave birth to him, not Athena. + +

+ +

+"On this there follows another prehistoric picture. +Orion, who is blind, is carrying Cedalion, and the +latter, riding on his back, is showing him the way +to the sunlight. + +

+ +

+"The rising sun is healing the +blindness of Orion, and Hephaestus views the incident from Lemnos. +

+ +

+“Odysseus is next, feigning madness because + + + + + + +he does not want to make the campaign with the +sons of Atreus. The ambassadors are there to +summon him, All the details of his pretence are +true to life—the wagon, the ill-matched team, +He yoked an ass and an ox together. +the +folly of his actions. He is shown up, however, by +means of his child. Palamedes, son of Nauplius, +comprehending the situation, seizes Telemachus and +threatens, sword in hand, to kill him, meeting +Odysseus’ pretence of madness with a pretence of +anger. In the face of this fright Odysseus grows +sane, becomes a father and abandons his pretence. + +

+ +

+ +“Last of all Medea is pictured aflame with +jealousy, looking askance at her two boys with a +terrible purpose in her mind—indeed, she already +has her sword—while the poor children sit there +laughing, unsuspicious of the future, although they +see the sword in her hands. + +

+ +

+ +“Do you not see, gentlemen of the jury, how +all these things attract the hearer and turn him away +to look, leaving the speaker stranded? My purpose +in describing them was not that you might think +my opponent bold and daring for voluntarily attacking a task sp difficult, and so pronounce against him, +dislike him and leave him floundering, but that on +the contrary you might support him and do your +best to close your eyes and listen to what he says, +taking into consideration the hardness of the thing. +Even under these circumstances, when he has you + + + + + +as supporters, not judges, it will be just barely possible for him to avoid being thought altogether unworthy of the splendour of the hall. Do not be +surprised that I make this request in behalf of an +adversary, for on account of my fondness for the hall +I should like anyone who may speak in it, no matter +who he is, to be successful.” + + + +If this piece had not come down to us among the works of +rime nobody would ever have thought of attributing it +to him. + + +

+ + diff --git a/data/tlg0062/tlg009/tlg0062.tlg009.perseus-grc2.xml b/data/tlg0062/tlg009/tlg0062.tlg009.perseus-grc2.xml index 8577d8e7f..719616459 100644 --- a/data/tlg0062/tlg009/tlg0062.tlg009.perseus-grc2.xml +++ b/data/tlg0062/tlg009/tlg0062.tlg009.perseus-grc2.xml @@ -1,21 +1,23 @@ - + Περὶ τοῦ Οἴκου Lucian -A. M. Harmon +Austin Morris Harmon, 1878-1950 Perseus Project, Tufts University Gregory Crane Prepared under the supervision of Bridget Almas Lisa Cerrato +Gregory Crane Rashmi Singhal The National Endowment for the Humanities +Harvard Library Arcadia Fund Google Digital Humanities Awards Program @@ -29,14 +31,14 @@ Available under a Creative Commons Attribution-ShareAlike 4.0 International License - + Lucian Lucian - A. M. Harmon + Austin Morris Harmon, 1878-1950 London William Heinemann Ltd. @@ -51,7 +53,7 @@ - + @@ -74,7 +76,7 @@ - +
@@ -83,36 +85,36 @@

εἶτα Ἀλέξανδρος μὲν ἐπεθύμησεν ἐν τῷ Κύδνῳ λούσασθαι καλόν τε καὶ διαυγῆ τὸν ποταμὸν ἰδὼν καὶ ἀσφαλῶς βαθὺν καὶ προσηνῶς ὀξὺν καὶ νήξασθαι ἡδὺν καὶ θέρους ὥρᾳ ψυχρόν, ὥστε καὶ ἐπὶ προδήλῳ τῇ νόσῳ ἣν ἐνόσησεν ἀπʼ αὐτοῦ, δοκεῖ μοι οὐκ ἂν τοῦ λουτροῦ ἀποσχέσθαι· οἶκον δέ τις ἰδὼν μεγέθει μέγιστον καὶ κάλλει κάλλιστον καὶ φωτὶ φαιδρότατον καὶ χρυσῷ στιλπνότατον καὶ γραφαῖς ἀνθηρότατον οὐκ ἂν ἐπιθυμήσειε λόγους ἐν αὐτῷ διαθέσθαι, εἰ τύχοι περὶ τούτους διατρίβων, καὶ ἐνευδοκιμῆσαι καὶ ἐλλαμπρύνασθαι καὶ βοῆς ἐμπλῆσαι καὶ ὡς ἔνι μάλιστα καὶ αὐτὸς μέρος τοῦ κάλλους αὐτοῦ γενέσθαι, ἀλλὰ περισκοπήσας ἀκριβῶς καὶ θαυμάσας μόνον ἄπεισι κωφὸν αὐτὸν καὶ ἄλογον καταλιπών, μήτε προσειπὼν μήτε προσομιλήσας, ὥσπερ τις ἄναυδος ἢ φθόνῳ σιωπᾶν ἐγνωκώς;

-

Ἡράκλεις, οὐ φιλοκάλου τινὸς οὐδὲ περὶ τὰ εὐμορφότατα ἐρωτικοῦ τὸ ἔργον, ἀγροικία δὲ πολλὴ καὶ ἀπειροκαλία καὶ προσέτι γε ἀμουσία, τῶν ἡδίστων αὑτὸν ἀπαξιοῦν καὶ τῶν καλλίστων ἀποξενοῦν καὶ μὴ συνιέναι ὡς οὐχ ὁ αὐτὸς περὶ τὰ θεάματα νόμος ἰδιώταις τε καὶ πεπαιδευμένοις ἀνδράσιν, ἀλλὰ τοῖς μὲν ἀπόχρη τὸ κοινὸν τοῦτο, ἰδεῖν μόνον καὶ περιβλέψαι καὶ τὼ ὀφθαλμὼ περιενεγκεῖν καὶ πρὸς τὴν ὀροφὴν ἀνακῦψαι καὶ τὴν χεῖρα ἐπισεῖσαι καὶ καθʼ ἡσυχίαν ἡσθῆναι δέει τοῦ μὴ ἂν δυνηθῆναι ἄξιόν τι τῶν βλεπομένων εἰπεῖν, ὅστις δὲ μετὰ παιδείας ὁρᾷ τὰ καλά, οὐκ ἄν, οἶμαι, ἀγαπήσειεν ὄψει μόνῃ καρπωσάμενος τὸ τερπνὸν οὐδʼ ἂν ὑπομείναι ἄφωνος θεατὴς τοῦ κάλλους γενέσθαι, πειράσεται δὲ ὡς οἷόν τε καὶ ἐνδιατρῖψαι; καὶ λόγῳ ἀμείψασθαι τὴν θέαν.

+

Ἡράκλεις, οὐ φιλοκάλου τινὸς οὐδὲ περὶ τὰ εὐμορφότατα ἐρωτικοῦ τὸ ἔργον, ἀγροικία δὲ πολλὴ καὶ ἀπειροκαλία καὶ προσέτι γε ἀμουσία, τῶν ἡδίστων αὑτὸν ἀπαξιοῦν καὶ τῶν καλλίστων ἀποξενοῦν καὶ μὴ συνιέναι ὡς οὐχ ὁ αὐτὸς περὶ τὰ θεάματα νόμος ἰδιώταις τε καὶ πεπαιδευμένοις ἀνδράσιν, ἀλλὰ τοῖς μὲν ἀπόχρη τὸ κοινὸν τοῦτο, ἰδεῖν μόνον καὶ περιβλέψαι καὶ τὼ ὀφθαλμὼ περιενεγκεῖν καὶ πρὸς τὴν ὀροφὴν ἀνακῦψαι καὶ τὴν χεῖρα ἐπισεῖσαι καὶ καθʼ ἡσυχίαν ἡσθῆναι δέει τοῦ μὴ ἂν δυνηθῆναι ἄξιόν τι τῶν βλεπομένων εἰπεῖν, ὅστις δὲ μετὰ παιδείας ὁρᾷ τὰ καλά, οὐκ ἄν, οἶμαι, ἀγαπήσειεν ὄψει μόνῃ καρπωσάμενος τὸ τερπνὸν οὐδʼ ἂν ὑπομείναι ἄφωνος θεατὴς τοῦ κάλλους γενέσθαι, πειράσεται δὲ ὡς οἷόν τε καὶ ἐνδιατρῖψαι καὶ λόγῳ ἀμείψασθαι τὴν θέαν.

-

ἡ δʼ ἀμοιβὴ οὐκ ἔπαινος τοῦ οἴκου μόνον — τοῦτο μὲν γὰρ ἴσως ἐκείνῳ τῷ νησιώτῃ μειρακίῳ ἔπρεπε, τὴν Μενελάου οἰκίαν ὑπερεκπεπλῆχθαι καὶ πρὸς τὰ ἐν οὐρανῷ καλὰ τὸν ἐλέφαντα καὶ τὸν χρυσὸν αὐτῆς ἀπεικάζειν, ἅτε μηδὲν ἐν γῇ καλόν τι ἄλλο ἑωρακότι — ἀλλὰ καὶ τὸ εἰπεῖν ἐν αὐτῷ καὶ τοὺς βελτίστους συγκαλέσαντα λόγων ἐπίδειξιν ποιήσασθαι μέρος τοῦ ἐπαίνου καὶ τοῦτο γένοιτο ἄν.

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ἡ δὲ ἀμοιβὴ οὐκ ἔπαινος τοῦ οἴκου μόνον — τοῦτο μὲν γὰρ ἴσως ἐκείνῳ τῷ νησιώτῃ μειρακίῳ ἔπρεπε, τὴν Μενελάου οἰκίαν ὑπερεκπεπλῆχθαι καὶ πρὸς τὰ ἐν οὐρανῷ καλὰ τὸν ἐλέφαντα καὶ τὸν χρυσὸν αὐτῆς ἀπεικάζειν, ἅτε μηδὲν ἐν γῇ καλόν τι ἄλλο ἑωρακότι — ἀλλὰ καὶ τὸ εἰπεῖν ἐν αὐτῷ καὶ τοὺς βελτίστους συγκαλέσαντα λόγων ἐπίδειξιν ποιήσασθαι μέρος τοῦ ἐπαίνου καὶ τοῦτο γένοιτο ἄν.

καὶ τὸ πρᾶγμα ὑπερήδιστον, οἶμαι, οἴκων ὁ κάλλιστος ἐς ὑποδοχὴν λόγων ἀναπεπταμένος καὶ ἐπαίνου καὶ εὐφημίας μεστὸς ὤν, ἠρέμα καὶ αὐτὸς ὥσπερ τὰ ἄντρα συνεπηχῶν καὶ τοῖς λεγομένοις παρακολουθῶν καὶ παρατείνων τὰ τελευταῖα τῆς φωνῆς καὶ τοῖς ὑστάτοις τῶν λόγων ἐμβραδύνων, μᾶλλον δὲ ὡς ἄν τις εὐμαθὴς ἀκροατὴς διαμνημονεύων τὰ εἰρημένα καὶ τὸν λέγοντα ἐπαινῶν καὶ ἀντίδοσιν οὐκ ἄμουσον ποιούμενος πρὸς αὐτά· οἷόν τι πάσχουσι πρὸς τὰ αὐλήματα τῶν ποιμένων αἱ σκοπιαὶ ἐπαυλοῦσαι, τῆς φωνῆς ἐπανιούσης κατὰ τὸ ἀντίτυπον καὶ πρὸς αὑτὴν ἀναστρεφούσης· οἱ δὲ ἰδιῶται νομίζουσι παρθένον τινὰ εἶναι τὴν ἀμειβομένην τοὺς ᾄδοντας ἢ βοῶντας, ἐν μέσοις που τοῖς κρημνοῖς κατοικοῦσαν καὶ λαλοῦσαν ἐκ τῶν πετρῶν ἔνδοθεν.

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ἐμοὶ γοῦν δοκεῖ καὶ συνεξαίρεσθαι οἴκου πολυτελείᾳ ἡ τοῦ λέγοντος γνώμη καὶ πρὸς τοὺς λόγους ἐπεγείρεσθαι, καθάπερ τι καὶ ὑποβαλλούσης τῆς θέας· σχεδὸν γὰρ εἰσρεῖ .τι διὰ τῶν ὀφθαλμῶν ἐπὶ τὴν ψυχὴν καλόν, εἶτα πρὸς αὑτὸ κοσμῆσαν ἐκπέμπει τοὺς λόγους. ἢ τῷ μὲν Ἀχιλλεῖ πιστεύομεν τὴν ὄψιν τῶν ὅπλων ἐπιτεῖναι κατὰ τῶν Φρυγῶν τὴν ὀργήν, καὶ ἐπεὶ ἐνέδυ αὐτὰ πειρώμενος, ἐπαρθῆναι καὶ πτερωθῆναι, πρὸς τὴν τοῦ πολέμου ἐπιθυμίαν, λόγου δὲ σπουδὴν μὴ ἐπιτείνεσθαι πρὸς κάλλη χωρίων; καίτοι Σωκράτει μὲν ἀπέχρησε πλάτανος εὐφυὴς καὶ πόα εὐθαλὴς καὶ πηγὴ διαυγὴς μικρὸν ἀπὸ τοῦ Ἰλισσοῦ, κἀνταῦθα καθεζόμενος Φαίδρου τε τοῦ Μυρρινουσίου κατειρωνεύετο καὶ τὸν Λυσίου τοῦ Κεφάλου λόγον διήλεγχε καὶ τὰς Μούσας ἐκάλει, καὶ ἐπίστευεν ἥξειν αὐτὰς ἐπὶ τὴν ἐρημίαν συλληψομένας τῶν περὶ τοῦ ἔρωτος λόγων, καὶ οὐκ ᾐσχύνετο γέρων ἄνθρωπος παρακαλῶν παρθένους συνᾳσομένας τὰ παιδεραστικά. ἐς δὲ οὕτω καλὸν χωρίον οὐκ ἂν οἰόμεθα καὶ ἀκλήτους αὐτὰς ἐλθεῖν;

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ἐμοὶ γοῦν δοκεῖ καὶ συνεξαίρεσθαι οἴκου πολυτελείᾳ ἡ τοῦ λέγοντος γνώμη καὶ πρὸς τοὺς λόγους ἐπεγείρεσθαι, καθάπερτι καὶ ὑποβαλλούσης τῆς θέας· σχεδὸν γὰρ εἰσρεῖ τι διὰ τῶν ὀφθαλμῶν ἐπὶ τὴν ψυχὴν καλόν, εἶτα πρὸς αὑτὸ κοσμῆσαν ἐκπέμπει τοὺς λόγους. ἢ τῷ μὲν Ἀχιλλεῖ πιστεύομεν τὴν ὄψιν τῶν ὅπλων ἐπιτεῖναι κατὰ τῶν Φρυγῶν τὴν ὀργήν, καὶ ἐπεὶ ἐνέδυ αὐτὰ πειρώμενος, ἐπαρθῆναι καὶ πτερωθῆναι πρὸς τὴν τοῦ πολέμου ἐπιθυμίαν, λόγου δὲ σπουδὴν μὴ ἐπιτείνεσθαι πρὸς κάλλη χωρίων; καίτοι Σωκράτει μὲν ἀπέχρησε πλάτανος εὐφυὴς καὶ πόα εὐθαλὴς καὶ πηγὴ διαυγὴς μικρὸν ἀπὸ τοῦ Ἰλισσοῦ, κἀνταῦθα καθεζόμενος Φαίδρου τε τοῦ Μυρρινουσίου κατειρωνεύετο καὶ τὸν Λυσίου τοῦ Κεφάλου λόγον διήλεγχε καὶ τὰς Μούσας ἐκάλει, καὶ ἐπίστευεν ἥξειν αὐτὰς ἐπὶ τὴν ἐρημίαν συλληψομέναςσυλληψομένας Nilén : συμπεριληψομένας MSS. τῶν περὶ τοῦ ἔρωτος λόγων, καὶ οὐκ ᾐσχύνετο γέρων ἄνθρωπος παρακαλῶν παρθένους συνᾳσομέναςσυνᾳσομένας Schwartz: συνεσομένας MSS. τὰ παιδεραστικά. ἐς δὲ οὕτω καλὸν χωρίον οὐκ ἂν οἰόμεθαοἰόμεθα Γ, S: οἰώμεθα Ω. καὶ ἀκλήτους αὐτὰς ἐλθεῖν;

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καὶ μὴν οὐ κατά γε σκιὰν μόνην οὐδὲ κατὰ πλατάνου κάλλος ἡ ὑποδοχή, οὐδʼ ἂν τὴν ἐπὶ τῷ Ἰλισσῷ καταλιπὼν τὴν ʼ βασιλέως λέγῃς τὴν χρυσῆν ἐκείνης μὲν γὰρ ἐν τῇ πολυτελείᾳ μόνῃ τὸ θαῦμα, τέχνη δὲ ἢ κάλλος ἢ τέρψις ἢ τὸ σύμμετρον ἢ τὸ εὔρυθμον οὐ συνείργαστο οὐδὲ κατεμέμικτο τῷ χρυσῷ, ἀλλʼ ἦν βαρβαρικὸν τὸ θέαμα, πλοῦτος μόνον καὶ φθόνος τῶν ἰδόντων καὶ εὐδαιμονισμὸς τῶν ἐχόντων ἔπαινος δὲ οὐδαμοῦ προσῆν. οὐδὲ γὰρ ἔμελε τοῖς Ἀρσακίδαις τῶν καλῶν οὐδὲ πρὸς τὸ τερπνὸν ἐποιοῦντο τὰς ἐπιδείξεις οὐδʼ ἐφρόντιζον εἰ ἐπαινέσονται οἱ θεαταί, ἀλλʼ ὅπως ἐκπλαγήσονται. οὐ φιλόκαλοι γάρ, ἀλλὰ φιλόπλουτοὶ εἰσιν οἱ βάρβαροι.

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καὶ μὴν οὐ κατά γε σκιὰν μόνην οὐδὲ κατὰ πλατάνου κάλλος ἡ ὑποδοχή, οὐδʼ ἂν τὴν ἐπὶ τῷ Ἰλισσῷ καταλιπὼν τὴν βασιλέως λέγῃς τὴν χρυσῆν· ἐκείνης μὲν γὰρ ἐν τῇ πολυτελείᾳ μόνῃ τὸ θαῦμα, τέχνη δὲ ἢ κάλλος ἢ τέρψις ἢ τὸ σύμμετρον ἢ τὸ εὔρυθμον οὐ συνείργαστο οὐδὲ κατεμέμικτο τῷ χρυσῷ, ἀλλʼ ἦν βαρβαρικὸν τὸ θέαμα, πλοῦτος μόνον καὶ φθόνος τῶν ἰδόντων καὶ εὐδαιμονισμὸς τῶν ἐχόντων· ἔπαινος δὲ οὐδαμοῦ προσῆν. οὐδὲ γὰρ ἔμελε τοῖς Ἀρσακίδαις τῶν καλῶν οὐδὲ πρὸς τὸ τερπνὸν ἐποιοῦντο τὰς ἐπιδείξεις οὐδʼ ἐφρόντιζον εἰ ἐπαινέσονται οἱ θεαταί, ἀλλʼ ὅπως ἐκπλαγήσονται. οὐ φιλόκαλοι γάρ, ἀλλὰ φιλόπλουτοί εἰσιν οἱ βάρβαροι.

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τούτου δὲ τοῦ οἴκου τὸ κάλλος οὐ κατὰ βαρβαρικούς τινας ὀφθαλμοὺς οὐδὲ κατὰ Περσικὴν ἀλαζονείαν ἢ βασιλικὴν μεγαλαυχίαν οὐδὲ πένητος μόνον, ἀλλὰ εὐφυοῦς θεατοῦ δεόμενον καὶ ὅτῳ μὴ ἐν τῇ ὄψει ἡ κρίσις, ἀλλά τις καὶ λογισμὸς ἐπακολουθεῖ τοῖς βλεπομένοις.

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Τὸ γὰρ τῆς τε ἡμέρας πρὸς τὸ κάλλιστον ἀποβλέπειν — κάλλιστον δὴ αὐτῆς καὶ ποθεινότατον ἡ ἀρχὴ — καὶ τὸν ἥλιον ὑπερκύψαντα εὐθὺς ὑποδέχεσθαι καὶ τοῦ φωτὸς ἐμπίπλασθαι ἐς κόρον ἀναπεπταμένων τῶν θυρῶν [καθʼ ὃ καὶ τὰ ἱερὰ βλέποντα ἐποίουν οἱ παλαιοί], καὶ τὸ τοῦ μήκους πρὸς τὸ πλάτος καὶ ἀμφοῖν πρὸς τὸ ὕψος εὔρυθμον καὶ τῶν φωταγωγῶν τὸ ἐλεύθερον καὶ πρὸς ὥραν ἑκάστην εὖ ἔχον, πῶς οὐχ ἡδέα ταῦτα πάντα καὶ ἐπαίνων ἄξια;

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τούτου δὲ τοῦ οἴκου τὸ κάλλος οὐ κατὰ βαρβαρικούς τινας ὀφθαλμοὺς οὐδὲ κατὰ Περσικὴν ἀλαζονείαν ἢ βασιλικὴν μεγαλαυχίαν οὐδὲ πένητος μόνον, ἀλλὰ εὐφυοῦς θεατοῦ δεόμενον καὶ ὅτῳ μὴ ἐν τῇ ὄψει ἡ κρίσις, ἀλλά τις καὶ λογισμὸς ἐπακολουθεῖ τοῖς βλεπομένοις.βλεπομένοις Seager : λεγομένοις MSS.

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Τὸ γὰρ τῆς τε ἡμέρας πρὸς τὸ κάλλιστον ἀποβλέπειν — κάλλιστον δὴδὴ Harmon: δὲ MSS. αὐτῆς καὶ ποθεινότατον ἡ ἀρχή — καὶ τὸν ἥλιον ὑπερκύψαντα εὐθὺς ὑποδέχεσθαι καὶ τοῦ φωτὸς ἐμπίπλασθαι ἐς κόρον ἀναπεπταμένων τῶν θυρῶν [καθʼ ὃ καὶ τὰ ἱερὰ βλέποντα ἐποίουν οἱ παλαιοί],καθ' ὃ—παλαιοἱ “in the direction in which the ancients used to face their temples”: a gloss on τὸ...ἀποβλέπειν. Harmon καὶ τὸ τοῦ μήκους πρὸς τὸ πλάτος καὶ ἀμφοῖν πρὸς τὸ ὕψος εὔρυθμον καὶ τῶν φωταγωγῶν τὸ ἐλεύθερον καὶ πρὸς ὥραν ἑκάστην εὖ ἔχον, πῶς οὐχ ἡδέα ταῦτα πάντα καὶ ἐπαίνων ἄξια;

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ἔτι δὲ θαυμάσειεν ἄν τις καὶ τῆς ὀροφῆς ἐν τῷ εὐμόρφῳ τὸ ἀπέριττον κἀν τῷ εὐκόσμῳ τὸ ἀνεπίληπτον καὶ τὸ τοῦ χρυσοῦ ἐς τὸ εὐπρεπὲς σύμμετρον, ἀλλὰ μὴ παρὰ τὰς χρείας ἐπίφθονον, ἀλλʼ ὁπόσον ἂν καὶ γυναικὶ σώφρονι καὶ καλῇ ἀρκέσῃ ἐπισημότερον ἐργάσασθαι τὸ κάλλος, ἢ περὶ τῇ δειρῇ λεπτός τις ὅρμος ἢ περὶ τῷ δακτύλῳ σφενδόνη εὔφορος ἢ ἐν τοῖν ὤτοιν ἐλλόβια ἢ πόρπη τις ἢ ταινία τὸ ἄφετον τῆς κόμης συνδέουσα, τοσοῦτον τῇ εὐμορφίᾳ προστιθεῖσα ὅσον τῇ ἐσθῆτι ἡ πορφύρα· αἱ δέ γε ἑταῖραι, καὶ μάλιστα αἱ ἀμορφότεραι αὐτῶν, καὶ τὴν ἐσθῆτα ὅλην πορφυρᾶν καὶ τὴν δειρὴν χρυσῆν πεποίηνται, τῷ πολυτελεῖ θηρώμεναι τὸ ἐπαγωγὸν καὶ τὸ ἐνδέον τῷ καλῷ προσθέσει τοῦ ἔξωθεν τερπνοῦ παραμυθούμεναι· ἡγοῦνται γὰρ καὶ τὴν ὠλένην αὐταῖς στιλπνοτέραν φανεῖσθαι συναπολάμπουσαν τῷ χρυσῷ καὶ τοῦ ποδὸς τὸ μὴ εὐπερίγραφον λήσειν ὑπὸ χρυσῷ σανδάλῳ καὶ τὸ πρόσωπον αὐτὸ ἐρασμιώτερον γενήσεσθαι τῷ φαεινοτάτῳ συνορώμενον. ἀλλʼ ἐκεῖναι μὲν οὕτως· ἡ δέ γε σώφρων χρυσῷ μὲν τὰ ἀρκοῦντα καὶ μόνον τὰ ἀναγκαῖα προσχρῆται, τὸ δʼ αὑτῆς κάλλος οὐκ ἂν αἰσχύνοιτο, οἶμαι, καὶ γυμνὴ δεικνύουσα.

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ἔτι δὲ θαυμάσειεν ἄν τις καὶ τῆς ὀροφῆς ἐν τῷ εὐμόρφῳ τὸ ἀπέριττον κἀν τῷ εὐκόσμῳ τὸ ἀνεπίληπτον καὶ τὸ τοῦ χρυσοῦ ἐς τὸ εὐπρεπὲς σύμμετρον, ἀλλὰ μὴ παρὰπαρὰ Gesner: περὶ MSS. τὰς χρείας ἐπίφθονον, ἀλλʼ ὁπόσον ἂν καὶ γυναικὶ σώφρονι καὶ καλῇ ἀρκέσῃ ἐπισημότερον ἐργάσασθαι τὸ κάλλος, ἢ περὶ τῇ δειρῇ λεπτός τις ὅρμος ἢ περὶ τῷ δακτύλῳ σφενδόνη εὔφορος ἢ ἐν τοῖν ὤτοιν ἐλλόβια ἢ πόρπη τις ἢ ταινία τὸ ἄφετον τῆς κόμης συνδέουσα, τοσοῦτον τῇ εὐμορφίᾳ προστιθεῖσα ὅσον τῇ ἐσθῆτι ἡ πορφύρα· αἱ δέ γε ἑταῖραι, καὶ μάλιστα αἱ ἀμορφότεραι αὐτῶν, καὶ τὴν ἐσθῆτα ὅλην πορφυρᾶν καὶ τὴν δειρὴν χρυσῆν πεποίηνται, τῷ πολυτελεῖ θηρώμεναι τὸ ἐπαγωγὸν καὶ τὸ ἐνδέον τῷ καλῷ προσθέσει τοῦ ἔξωθεν τερπνοῦ παραμυθούμεναι· ἡγοῦνται γὰρ καὶ τὴν ὠλένην αὐταῖς στιλπνοτέραν φανεῖσθαι συναπολάμπουσαν τῷ χρυσῷ καὶ τοῦ ποδὸς τὸ μὴ εὐπερίγραφον λήσειν ὑπὸ χρυσῷ σανδάλῳ καὶ τὸ πρόσωπον αὐτὸ ἐρασμιώτερον γενήσεσθαι τῷ φαεινοτάτῳ συνορώμενον. ἀλλʼ ἐκεῖναι μὲν οὕτως· ἡ δέ γε σώφρων χρυσῷσώφρων χρυσῷ edd.: σώφρων οἰκία χρυσῷ MSS. μὲν τὰ ἀρκοῦντα καὶ μόνον τὰ ἀναγκαῖα προσχρῆται, τὸ δʼ αὑτῆς κάλλος οὐκ ἂν αἰσχύνοιτο, οἶμαι, καὶ γυμνὴ δεικνύουσα.

καὶ τοίνυν ἡ τοῦδε τοῦ οἴκου ὀροφή, μᾶλλον δὲ κεφαλή, εὐπρόσωπος μὲν καὶ καθʼ ἑαυτήν, τῷ χρυσῷ δʼ ἐς τοσοῦτον κεκόσμηται, ἐς ὅσον καὶ οὐρανὸς ἐν νυκτὶ ὑπὸ τῶν ἀστέρων ἐκ διαστήματος περιλαμπόμενος καὶ ἐκ διαλείμματος ἀνθῶν τῷ πυρί. εἰ δέ γε πῦρ ἦν τὸ πᾶν, οὐ καλὸς ἄν, ἀλλὰ φοβερὸς ἡμῖν ἔδοξεν. ἴδοι δʼ ἄν τις οὐδʼ ἀργὸν ἐνταῦθα τὸν χρυσὸν οὐδὲ μόνου τοῦ τέρποντος εἵνεκα τῷ λοιπῷ κόσμῳ συνεσπαρμένον, ἀλλὰ καὶ αὐγήν τινα ἡδεῖαν ἀπολάμπει καὶ τὸν οἶκον ὅλον ἐπιχρώννυσι τῷ ἐρυθήματι· ὁπόταν γὰρ τὸ φῶς προσπεσὸν ἐφάψηται καὶ ἀναμιχθῇ τῷ χρυσῷ, κοινόν τι ἀπαστράπτουσι καὶ διπλασίαν τοῦ ἐρυθήματος ἐκφαίνουσι τὴν αἰθρίαν.

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τὰ μὲν δὴ ὑψηλὰ καὶ κορυφαῖα τοῦ οἴκου τοιάδε, Ὁμήρου τινὸς δεόμενα ἐπαινέτου, ἵνα αὐτὸν ἢ ὑψώροφον ὡς τὸν Ἑλένης θάλαμον ἢ αἰγλήεντα ὡς τὸν Ὄλυμπον εἴποι· τὸν δὲ ἄλλον κόσμον καὶ τὰ τῶν τοίχων γράμματα καὶ τῶν χρωμάτων τὰ κάλλη καὶ τὸ ἐναργὲς ἑκάστου καὶ τὸ ἀκριβὲς καὶ τὸ ἀληθὲς ἔαρος ὄψει καὶ λειμῶνι δὲ εὐανθεῖ καλῶς ἂν ἔχοι παραβαλεῖν· πλὴν παρʼ ὅσον ἐκεῖνα μὲν ἀπανθεῖ καὶ μαραίνεται καὶ ἀλλάττεται καὶ ἀποβάλλει τὸ κάλλος, τουτὶ δὲ . τὸ ἔαρ ἀΐδιον καὶ λειμὼν ἀμάραντος καὶ ἄνθος ἀθάνατον, ἅτε μόνης τῆς ὄψεως ἐφαπτομένης καὶ δρεπομένης τὸ ἡδὺ τῶν βλεπομένων.

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τὰ μὲν δὴ ὑψηλὰ καὶ κορυφαῖα τοῦ οἴκου τοιάδε, Ὁμήρου τινὸς δεόμενα ἐπαινέτου, ἵνα αὐτὸν ἢ ὑψώροφον ὡς τὸν Ἑλένης θάλαμον ἢ αἰγλήεντα ὡς τὸν Ὄλυμπον εἴποι· τὸν δὲ ἄλλον κόσμον καὶ τὰ τῶν τοίχων γράμματα καὶ τῶν χρωμάτων τὰ κάλλη καὶ τὸ ἐναργὲς ἑκάστου καὶ τὸ ἀκριβὲς καὶ τὸ ἀληθὲς ἔαρος ὄψει καὶ λειμῶνι δὲ εὐανθεῖ καλῶς ἂν ἔχοι παραβαλεῖν· πλὴν παρʼ ὅσον ἐκεῖνα μὲν ἀπανθεῖ καὶ μαραίνεται καὶ ἀλλάττεται καὶ ἀποβάλλει τὸ κάλλος, τουτὶ δὲ τὸ ἔαρἔαρ and ἄνθος Schwartz: τὸ ἔαρ, τὸ ἄνθος MSS. ἀΐδιον καὶ λειμὼν ἀμάραντος καὶ ἄνθος ἀθάνατον, ἅτε μόνης τῆς ὄψεως ἐφαπτομένης καὶ δρεπομένης τὸ ἡδὺ τῶν βλεπομένων.

τὰ δὴ τοσαῦτα καὶ τοιαῦτα τις οὐκ ἂν ἡσθείη βλέπων ἤ τις οὐκ ἂν προθυμηθείη καὶ παρὰ τὴν δύναμιν ἐν αὐτοῖς λέγειν, εἰδὼς αἴσχιστον ὂν ἀπολειφθῆναι τῶν ὁρωμένων; ἐπαγωγότατον γάρ τι ἡ ὄψις τῶν καλῶν, οὐκ ἐπʼ ἀνθρώπων μόνον, ἀλλὰ καὶ ἵππος ἥδιον ἂν οἶμαι δράμοι κατὰ πρανοῦς πεδίου καὶ μαλακοῦ, προσηνῶς δεχομένου τὴν βάσιν καὶ ἡρέμα ὑπείκοντος τῷ ποδὶ καὶ μὴ ἀντιτυποῦντος τῇ ὁπλῇ· ἅπαντι γοῦν τότε χρῆται τῷ δρόμῳ καὶ ὅλον ἐπιδοὺς ἑαυτὸν τῷ τάχει ἁμιλλᾶται καὶ πρὸς τοῦ πεδίου τὸ κάλλος.

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ὁ δὲ ταὼς ἦρος ἀρχομένου πρὸς λειμῶνὰ τινα ἐλθών, ὁπότε καὶ τὰ ἄνθη πρόεισιν οὐ ποθεινότερα μόνον, ἀλλὰ καὶ ὡς ἂν εἴποι τις ἀνθηρότερα καὶ τὰς βαφὰς καθαρώτερα, τότε καὶ οὗτος ἐκπετάσας τὰ πτερὰ καὶ ἀναδείξας τῷ ἡλίῳ καὶ τὴν οὐρὰν ἐπάρας καὶ πάντοθεν αὑτῷ περιστήσας ἐπιδείκνυται τὰ ἄνθη τὰ αὑτοῦ καὶ τὸ ἔαρ τῶν πτερῶν ὥσπερ αὐτὸν προκαλοῦντος τοῦ λειμῶνος ἐς τὴν ἅμιλλαν· ἐπιστρέφει γοῦν ἑαυτὸν καὶ περιάγει καὶ ἐμπομπεύει τῷ κάλλει· ὅτε δὴ καὶ θαυμασιώτερος φαίνεται πρὸς τὴν αὐγὴν ἀλλαττομένων αὐτῷ τῶν χρωμάτων καὶ μεταβαινόντων ἠρέμα καὶ πρὸς ἕτερον εὐμορφίας εἶδος τρεπομένων. πάσχει δὲ αὐτὸ μάλιστα ἐπὶ τῶν κύκλων, οὓς ἐπʼ ἄκροις ἔχει τοῖς πτεροῖς, ἴριδός τινος ἕκαστον περιθεούσης· ὃ γὰρ τέως χαλκὸς ἦν, τοῦτο ἐγκλίναντος ὀλίγον χρυσὸς ὤφθη, καὶ τὸ ὑπὸ τῷ ἡλίῳ κυαναυγές, εἰ σκιασθείη ʼχλοαυγές ἐστιν οὕτω μετακοσμεῖται πρὸς τὸ φῶς ἡ πτέρωσις.

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ὁ δὲ ταὼς ἦρος ἀρχομένου πρὸς λειμῶνά τινα ἐλθών, ὁπότε καὶ τὰ ἄνθη πρόεισιν οὐ ποθεινότερα μόνον, ἀλλὰ καὶ ὡς ἂν εἴποι τις ἀνθηρότερα καὶ τὰς βαφὰς καθαρώτερα, τότε καὶ οὗτος ἐκπετάσας τὰ πτερὰ καὶ ἀναδείξας τῷ ἡλίῳ καὶ τὴν οὐρὰν ἐπάρας καὶ πάντοθεν αὑτῷ περιστήσας ἐπιδείκνυται τὰ ἄνθη τὰ αὑτοῦ καὶ τὸ ἔαρ τῶν πτερῶν ὥσπερ αὐτὸν προκαλοῦντος τοῦ λειμῶνος ἐς τὴν ἅμιλλαν· ἐπιστρέφει γοῦν ἑαυτὸν καὶ περιάγει καὶ ἐμπομπεύει τῷ κάλλει· ὅτε δὴ καὶ θαυμασιώτερος φαίνεται πρὸς τὴν αὐγὴν ἀλλαττομένων αὐτῷ τῶν χρωμάτων καὶ μεταβαινόντων ἠρέμα καὶ πρὸς ἕτερον εὐμορφίας εἶδος τρεπομένων. πάσχει δὲ αὐτὸ μάλιστα ἐπὶ τῶν κύκλων, οὓς ἐπʼ ἄκροις ἔχει τοῖς πτεροῖς, ἴριδός τινος ἕκαστον περιθεούσης· ὃ γὰρ τέως χαλκὸς ἦν, τοῦτο ἐγκλίναντος ὀλίγον χρυσὸς ὤφθη, καὶ τὸ ὑπὸ τῷ ἡλίῳ κυαναυγές, εἰ σκιασθείη, χλοαυγές ἐστιν· οὕτω μετακοσμεῖται πρὸς τὸ φῶς ἡ πτέρωσις.

ὅτι μὲν γὰρ καὶ ἡ θάλαττα ἱκανὴ προκαλέσασθαι καὶ εἰς ἐπιθυμίαν ἐπισπάσασθαι ἐν γαλήνῃ φανεῖσα, ἴστε, κἂν μὴ εἴπω· ὅτε, εἰ καὶ παντάπασιν ἠπειρώτης καὶ ἀπειρόπλους τις εἴη, πάντως ἂν ἐθελήσειε καὶ αὐτὸς ἐμβῆναι καὶ περιπλεῦσαι καὶ πολὺ ἀπὸ τῆς γῆς ἀποσπάσαι, καὶ μάλιστα εἰ βλέποι τὴν μὲν αὔραν κούφως ἐπουριάζουσαν τὴν ὀθόνην, τὴν δὲ ναῦν προσηνῶς τε καὶ λείως ἐπʼ ἄκρων ἠρέμα διολισθάνουσαν τῶν κυμάτων.

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καὶ τοίνυν καὶ τοῦδε τοῦ οἴκου τὸ κάλλος ἱκανὸν καὶ παρορμῆσαι ἐς λόγους καὶ λέγοντα ἐπεγεῖραι καὶ πάντα τρόπον εὐδοκιμῆσαι παρασκευάσαι. ἐγὼ μὲν δὴ τούτοις πείθομαι καὶ ἤδη πέπεισμαι καὶ ἐς τὸν οἶκον ἐπὶ λόγοις παρελήλυθα ὥσπερ ὑπὸ ἴυγγος ἢ Σειρῆνος τῷ κάλλει ἑλκόμενος, ἐλπίδα οὐ μικρὰν ἔχων, εἰ καὶ τέως ἡμῖν ἄμορφοι ἦσαν οἱ λόγοι, καλοὺς αὐτοὺς φανεῖσθαι καθάπερ ἐσθῆτι καλῇ κεκοσμημένους.

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ἕτερος δέ τις οὐκ ἀγεννὴς λόγος, ἀλλὰ καὶ πάνυ γενναῖος, ὥς φησι, καὶ μεταξύ μου λέγοντος ὑπέκρουε καὶ διακόπτειν ἐπειρᾶτο τὴν ῥῆσιν καὶ ἐπειδὴ πέπαυμαι, οὐκ ἀληθῆ ταῦτα λέγειν φησὶ με, ἀλλὰ θαυμάζειν, εἰ φάσκοιμι ἐπιτηδειότερον εἶναι πρὸς λόγων ἐπίδειξιν οἴκου κάλλος γραφῇ καὶ χρυσῷ κεκοσμημένον αὐτὸ γάρ που τοὐναντίον ἀποβαίνειν. μᾶλλον δέ, εἰ δοκεῖ, αὐτὸς παρελθὼν ὁ λόγος ὑπὲρ ἑαυτοῦ καθάπερ ἐν δικασταῖς ὑμῖν εἰπάτω, ὅπῃ λυσιτελέστερον ἡγεῖται τῷ λέγοντι εὐτέλειαν οἴκου καὶ ἀμορφίαν. ἐμοῦ μὲν ἀκηκόατε ἤδη λέγοντος, ὥστε οὐδὲν δέομαι δὶς περὶ τῶν αὐτῶν εἰπεῖν, ὁ δὲ παρελθὼν ἤδη λεγέτω, κἀγὼ σιωπήσομαι καὶ πρὸς ὀλίγον αὐτῷ μεταστήσομαι.

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ἕτερος δέ τις οὐκ ἀγεννὴς λόγος, ἀλλὰ καὶ πάνυ γενναῖος, ὥς φησι, καὶ μεταξύ μου λέγοντος ὑπέκρουε καὶ διακόπτειν ἐπειρᾶτο τὴν ῥῆσιν καὶ ἐπειδὴ πέπαυμαι, οὐκ ἀληθῆ ταῦτα λέγειν φησί με, ἀλλὰ θαυμάζειν, εἰ φάσκοιμι ἐπιτηδειότερον εἶναι πρὸς λόγων ἐπίδειξιν οἴκου κάλλος γραφῇ καὶ χρυσῷ κεκοσμημένον· αὐτὸ γάρ που τοὐναντίον ἀποβαίνειν. μᾶλλον δέ, εἰ δοκεῖ, αὐτὸς παρελθὼν ὁ λόγος ὑπὲρ ἑαυτοῦ καθάπερ ἐν δικασταῖς ὑμῖν εἰπάτω, ὅπῃ λυσιτελέστερον ἡγεῖται τῷ λέγοντι εὐτέλειαν οἴκου καὶ ἀμορφίαν. ἐμοῦ μὲν ἀκηκόατε ἤδη λέγοντος, ὥστε οὐδὲν δέομαι δὶς περὶ τῶν αὐτῶν εἰπεῖν, ὁ δὲ παρελθὼν ἤδη λεγέτω, κἀγὼ σιωπήσομαι καὶ πρὸς ὀλίγον αὐτῷ μεταστήσομαι.

ἄνδρες τοίνυν δικασταί, φησὶν ὁ λόγος, ὁ μὲν προειπὼν ῥήτωρ πολλὰ καὶ μεγάλα τόνδε τὸν οἶκον ἐπῄνεσε καὶ τῷ ἑαυτοῦ λόγῳ ἐκόσμησεν, ἐγὼ δὲ τοσούτου δέω ψόγον αὐτοῦ διεξελεύσεσθαι, ὥστε καὶ τὰ ὑπʼ ἐκείνου παραλελειμμένα προσθήσειν μοι δοκῶ· ὅσῳ γὰρ ἂν ὑμῖν καλλίων φαίνηται, τοσῷδε ὑπεναντίος τῇ τοῦ λέγοντος χρείᾳ δειχθήσεται.

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καὶ πρῶτόν γε ἐπειδὴ γυναικῶν καὶ κόσμου καὶ χρυσοῦ ἐκεῖνος ἐμνημόνευσεν, κἀμοὶ ἐπιτρέψατε χρήσασθαι τῷ παραδείγματι· φημὶ γὰρ οὖν καὶ γυναιξὶ καλαῖς οὐχ ὅπως συλλαμβάνειν ἐς τὸ εὐμορφότερον, ἀλλὰ καὶ ἐναντιοῦσθαι τὸν κόσμον τὸν πολύν, ὁπόταν τῶν ἐντυγχανόντων ἕκαστος ὑπὸ τοῦ χρυσοῦ καὶ τῶν λίθων τῶν πολυτελῶν ἐκπλαγεὶς ἀντὶ τοῦ ἐπαινεῖν ἢ ʼ χρόαν ἢ βλέμμα ἢ δειρὴν ἢ πῆχυν ἢ δάκτυλον, ὁ δὲ ταῦτʼ ἀφεὶς ἐς τὴν σαρδὼ ἢ τὸν σμάραγδον ἢ τὸν ὅρμον ἢ τὸ ψέλιον ἀποβλέπῃ, ὥστε ἄχθοιτο ἂν εἰκότως παρορωμένη διὰ τὸν κόσμον, οὐκ ἀγόντων σχολὴν ἐπαινεῖν αὐτὴν τῶν θεατῶν, ἀλλὰ πάρεργον αὐτῆς ποιουμένων τὴν θέαν.

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καὶ πρῶτόν γε ἐπειδὴ γυναικῶν καὶ κόσμου καὶ χρυσοῦ ἐκεῖνος ἐμνημόνευσεν, κἀμοὶ ἐπιτρέψατε χρήσασθαι τῷ παραδείγματι· φημὶ γὰρ οὖν καὶ γυναιξὶ καλαῖς οὐχ ὅπως συλλαμβάνειν ἐς τὸ εὐμορφότερον, ἀλλὰ καὶ ἐναντιοῦσθαι τὸν κόσμον τὸν πολύν, ὁπόταν τῶν ἐντυγχανόντων ἕκαστος ὑπὸ τοῦ χρυσοῦ καὶ τῶν λίθων τῶν πολυτελῶν ἐκπλαγεὶς ἀντὶ τοῦ ἐπαινεῖν ἢ χρόαν ἢ βλέμμα ἢ δειρὴν ἢ πῆχυν ἢ δάκτυλον, ὁ δὲ ταῦτʼ ἀφεὶς ἐς τὴν σαρδὼ ἢ τὸν σμάραγδον ἢ τὸν ὅρμον ἢ τὸ ψέλιον ἀποβλέπῃ, ὥστε ἄχθοιτο ἂν εἰκότως παρορωμένη διὰ τὸν κόσμον, οὐκ ἀγόντων σχολὴν ἐπαινεῖν αὐτὴν τῶν θεατῶν, ἀλλὰ πάρεργον αὐτῆς ποιουμένων τὴν θέαν.

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ὅπερ ἀνάγκη, οἶμαι, παθεῖν καὶ τὸν ἐν οὕτω καλοῖς ἔργοις λόγους δεικνύοντα· λανθάνει γὰρ ἐν τῷ μεγέθει τῶν καλῶν τὸ λεχθὲν καὶ ἀμαυροῦται καὶ συναρπάζεται, καθάπερ εἰ λύχνον τις εἰς πυρκαϊὰν μεγάλην φέρων ἐμβάλλοι ἢ μύρμηκα ἐπʼ ἐλέφαντος ἢ καμήλου δεικνύοι. τοῦτό τε οὖν φυλακτέον τῷ λέγοντι, καὶ προσέτι μὴ καὶ τὴν φωνὴν αὐτὴν ἐπιταράττηται ἐν οὕτως εὐφώνῳ καὶ ἠχήεντι οἴκῳ λέγων ἀντιφθέγγεται γὰρ καὶ ἀντιφωνεῖ καὶ ἀντιλέγει, μᾶλλον δὲ ἐπικαλύπτει τὴν βοήν, οἷόν τι καὶ σάλπιγξ δρᾷ τὸν αὐλόν, εἰ συναυλοῖεν, ἢ τοὺς κελευστὰς ἡ θάλαττα, ὁπόταν πρὸς κύματος ἦχον ἐπᾴδειν τῇ εἰρεσίᾳ θέλωσιν ἐπικρατεῖ γὰρ ἡ μεγαλοφωνία καὶ κατασιωπᾷ τὸ ἧττον.

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ὅπερ ἀνάγκη, οἶμαι, παθεῖν καὶ τὸν ἐν οὕτω καλοῖς ἔργοις λόγους δεικνύοντα· λανθάνει γὰρ ἐν τῷ μεγέθει τῶν καλῶν τὸ λεχθὲν καὶ ἀμαυροῦται καὶ συναρπάζεται, καθάπερ εἰ λύχνον τις εἰς πυρκαϊὰν μεγάλην φέρων ἐμβάλλοι ἢ μύρμηκα ἐπʼ ἐλέφαντος ἢ καμήλου δεικνύοι. τοῦτό τε οὖντε οὖν Bekker: γοῦν MSS. φυλακτέον τῷ λέγοντι, καὶ προσέτι μὴ καὶ τὴν φωνὴν αὐτὴν ἐπιταράττηταιμὴ—ἐπιταράττηται Bekker: μὴν— ἐπιταράττεται MSS. ἐν οὕτως εὐφώνῳ καὶ ἠχήεντι οἴκῳ λέγων· ἀντιφθέγγεται γὰρ καὶ ἀντιφωνεῖ καὶ ἀντιλέγει, μᾶλλον δὲ ἐπικαλύπτει τὴν βοήν, οἷόν τι καὶ σάλπιγξ δρᾷ τὸν αὐλόν, εἰ συναυλοῖεν, ἢ τοὺς κελευστὰς ἡ θάλαττα, ὁπόταν πρὸς κύματος ἦχον ἐπᾴδειν τῇ εἰρεσίᾳ θέλωσιν· ἐπικρατεῖ γὰρ ἡ μεγαλοφωνία καὶ κατασιωπᾷ τὸ ἧττον.

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καὶ μὴν κἀκεῖνο, ὅπερ ἔφη ὁ ἀντίδικος, ὡς ἄρα ἐπεγείρει ὁ καλὸς οἶκος τὸν λέγοντα καὶ προθυμότερον παρασκευάζει, ἐμοὶ δοκεῖ τὸ ἐναντίον ποιεῖν ἐκπλήττει γὰρ καὶ φοβεῖ καὶ τὸν λογισμὸν διαταράττει καὶ δειλότερον ἐργάζεται ἐνθυμούμενον ὡς ἁπάντων ἐστὶν αἴσχιστον ἐν εὐμόρφῳ χωρίῳ μὴ ὁμοίους φαίνεσθαι τοὺς λόγους. ἐλέγχων γὰρ οὗτός γε ὁ φανερώτατος, ὥσπερ ἂν . εἴ τις πανοπλίαν καλὴν ἐνδὺς ἔπειτα φεύγοι πρὸ τῶν ἄλλων, ἐπισημότερος ὢν δειλὸς ἀπὸ τῶν ὅπλων. τοῦτο δέ μοι δοκεῖ λογισάμενος καὶ ὁ τοῦ Ὁμήρου ῥήτωρ ἐκεῖνος εὐμορφίας ἐλάχιστον φροντίσαι, μᾶλλον δὲ καὶ παντελῶς ἀΐδρει φωτὶ ἑαυτὸν ἀπεικάσαι, ἵνα αὐτῷ παραδοξότερον φαίνηται τῶν λόγων τὸ κάλλος ἐκ τῆς πρὸς τὸ ἀμορφότερον ἐξετάσεως. ἄλλως τε ἀνάγκη πᾶσα καὶ τὴν τοῦ λέγοντος αὐτοῦ διάνοιαν ἀσχολεῖσθαι περὶ τὴν θέαν καὶ τῆς φροντίδος τὸ ἀκριβὲς ἐκλύειν τῆς ὄψεως ἐπικρατούσης καὶ πρὸς αὑτὴν καλούσης καὶ τῷ λόγῳ προσέχειν οὐκ ἐώσης. ὥστε τίς μηχανὴ μὴ οὐχὶ πάντως ἔλαττον ἐρεῖν αὐτὸν τῆς ψυχῆς διατριβούσης περὶ τὸν τῶν ὁρωμένων ἔπαινον;

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καὶ μὴν κἀκεῖνο, ὅπερ ἔφη ὁ ἀντίδικος, ὡς ἄρα ἐπεγείρει ὁ καλὸς οἶκος τὸν λέγοντα καὶ προθυμότερον παρασκευάζει, ἐμοὶ δοκεῖ τὸ ἐναντίον ποιεῖν· ἐκπλήττει γὰρ καὶ φοβεῖ καὶ τὸν λογισμὸν διαταράττει καὶ δειλότερον ἐργάζεται ἐνθυμούμενον ὡς ἁπάντων ἐστὶν αἴσχιστον ἐν εὐμόρφῳ χωρίῳ μὴ ὁμοίους φαίνεσθαι τοὺς λόγους. ἐλέγχων γὰρ οὗτός γε ὁ φανερώτατος, ὥσπερ ἂν εἴ τις πανοπλίαν καλὴν ἐνδὺς ἔπειτα φεύγοι πρὸ τῶν ἄλλων, ἐπισημότερος ὢν δειλὸς ἀπὸ τῶν ὅπλων. τοῦτο δέ μοι δοκεῖ λογισάμενος καὶ ὁ τοῦ Ὁμήρου ῥήτωρ ἐκεῖνος εὐμορφίας ἐλάχιστον φροντίσαι, μᾶλλον δὲ καὶ παντελῶς ἀΐδρει φωτὶ ἑαυτὸν ἀπεικάσαι, ἵνα αὐτῷ παραδοξότερον φαίνηται τῶν λόγων τὸ κάλλος ἐκ τῆς πρὸς τὸ ἀμορφότερον ἐξετάσεως. ἄλλως τε ἀνάγκη πᾶσα καὶ τὴν τοῦ λέγοντος αὐτοῦ διάνοιαν ἀσχολεῖσθαι περὶ τὴν θέαν καὶ τῆς φροντίδος τὸ ἀκριβὲς ἐκλύειν τῆς ὄψεως ἐπικρατούσης καὶ πρὸς αὑτὴν καλούσης καὶ τῷ λόγῳ προσέχειν οὐκ ἐώσης. ὥστε τίς μηχανὴ μὴ οὐχὶ πάντως ἔλαττον ἐρεῖν αὐτὸν τῆς ψυχῆς διατριβούσης περὶ τὸν τῶν ὁρωμένων ἔπαινον;

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ἐῶ γὰρ λέγειν ὅτι καὶ οἱ παρόντες αὐτοὶ καὶ πρὸς τὴν ἀκρόασιν παρειλημμένοι ἐπειδὰν εἰς τοιοῦτον οἶκον παρέλθωσιν, ἀντὶ ἀκροατῶν θεαταὶ καθίστανται, καὶ οὐχ οὕτω Δημόδοκος ἢ Φήμιος ἢ Θάμυρις ἢ Ἀμφίων ἢ Ὀρφεύς τις λέγων ἐστίν, ὥστε ἀποσπάσαι τὴν διάνοιαν αὐτῶν ἀπὸ τῆς θέας· ἀλλʼ οὖν ἕκαστος, ἐπειδὰν μόνον ὑπερβῇ τὸν οὐδόν, ἀθρόῳ τῷ κάλλει. περιχυθεὶς λόγων μὲν ἐκείνων ἢ ἀκροάσεως ἄλλης οὐδὲ τὴν ἀρχὴν ἀΐοντι ἔοικεν, ὅλος δὲ πρὸς τοῖς ὁρωμένοις ἐστίν, εἰ μὴ τύχοι τις παντελῶς τυφλὸς ὢν ἢ ἐν νυκτὶ ὥσπερ ἡ ἐξ Ἀρείου πάγου βουλὴ ποιοῖτο τὴν ἀκρόασιν.

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ἐῶ γὰρ λέγειν ὅτι καὶ οἱ παρόντες αὐτοὶ καὶ πρὸς τὴν ἀκρόασιν παρειλημμένοι ἐπειδὰν εἰς τοιοῦτον οἶκον παρέλθωσιν, ἀντὶ ἀκροατῶν θεαταὶ καθίστανται, καὶ οὐχ οὕτω Δημόδοκος ἢ Φήμιος ἢ Θάμυρις ἢ Ἀμφίων ἢ Ὀρφεύς τις λέγων ἐστίν, ὥστε ἀποσπάσαι τὴν διάνοιαν αὐτῶν ἀπὸ τῆς θέας· ἀλλʼ οὖν ἕκαστος, ἐπειδὰν μόνον ὑπερβῇ τὸν οὐδόν, ἀθρόῳ τῷ κάλλει περιχυθεὶς λόγων μὲν ἐκείνων ἢ ἀκροάσεως ἄλληςἄλλης Schwartz: ἀλλ’ MSS. οὐδὲ τὴν ἀρχὴν ἀΐοντι ἔοικεν, ὅλος δὲ πρὸς τοῖς ὁρωμένοις ἐστίν, εἰ μὴ τύχοι τις παντελῶς τυφλὸς ὢν ἢ ἐν νυκτὶ ὥσπερ ἡ ἐξ Ἀρείου πάγου βουλὴ ποιοῖτο τὴν ἀκρόασιν.

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ὅτι γὰρ οὐκ ἀξιόμαχον λόγων ἰσχὺς ὄψει ἀνταγωνίσασθαι καὶ ὁ Σειρήνων μῦθος παρατεθεὶς τῷ περὶ τῶν Γοργόνων διδάξειεν ἄν· ἐκεῖναι μὲν γὰρ ἐκήλουν τοὺς παραπλέοντας μελῳδοῦσαι καὶ κολακεύουσαι· τοῖς ᾄσμασιν καὶ καταπλεύσαντας ἐπὶ πολὺ κατεῖχον, καὶ ὅλως τὸ ἔργον αὐτῶν ἐδεῖτό τινος διατριβῆς, καὶ πού τις αὐτὰς καὶ παρέπλευσε καὶ τοῦ μέλους παρήκουσε· τὸ δὲ τῶν Γοργόνων κάλλος, ἅτε βιαιότατόν τε ὂν καὶ τοῖς καιριωτάτοις τῆς ψυχῆς ὁμιλοῦν, εὐθὺς ἐξίστη τοὺς ἰδόντας καὶ ἀφώνους ἐποίει, ὡς δὲ ὁ μῦθος βούλεται καὶ λέγεται, λίθινοι ἐγίγνοντο ὑπὸ θαύματος. ὥστε καὶ ὃν ὑπὲρ τοῦ ταὼ λόγον εἶπε πρὸς ὑμᾶς μικρὸν ἔμπροσθεν, ὑπὲρ ἐμαυτοῦ εἰρῆσθαι νομίζω· καὶ γὰρ ἐκείνου ἐν τῇ ὄψει, οὐκ ἐν τῇ φωνῇ τὸ τερπνόν. καὶ εἲ γέ τις παραστησάμενος τὴν ἀηδόνα ἢ τὸν κύκνον ᾄδειν κελεύοι, μεταξὺ δὲ ᾀδόντων παραδείξειε τὸν ταὼ σιωπῶντα, εὖ οἶδʼ ὅτι . ἐπʼ ἐκεῖνον μεταβήσεται ἡ ψυχὴ μακρὰ χαίρειν φράσασα τοῖς ἐκείνων ᾅσμασιν· οὕτως ἄμαχόν τι ἔοικεν εἶναι ἡ διʼ ὄψεως ἡδονή.

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ὅτι γὰρ οὐκ ἀξιόμαχον λόγων ἰσχὺς ὄψει ἀνταγωνίσασθαι καὶ ὁ Σειρήνων μῦθος παρατεθεὶς τῷ περὶ τῶν Γοργόνων διδάξειεν ἄν· ἐκεῖναι μὲν γὰρ ἐκήλουν τοὺς παραπλέοντας μελῳδοῦσαι καὶ κολακεύουσαι τοῖς ᾄσμασιν καὶ καταπλεύσαντας ἐπὶ πολὺ κατεῖχον, καὶ ὅλως τὸ ἔργον αὐτῶν ἐδεῖτό τινος διατριβῆς, καί πού τις αὐτὰς καὶ παρέπλευσε καὶ τοῦ μέλους παρήκουσε· τὸ δὲ τῶν Γοργόνων κάλλος, ἅτε βιαιότατόν τε ὂν καὶ τοῖς καιριωτάτοις τῆς ψυχῆς ὁμιλοῦν, εὐθὺς ἐξίστη τοὺς ἰδόντας καὶ ἀφώνους ἐποίει, ὡς δὲ ὁ μῦθος βούλεται καὶ λέγεται, λίθινοι ἐγίγνοντο ὑπὸ θαύματος. ὥστε καὶ ὃν ὑπὲρ τοῦ ταὼ λόγον εἶπε πρὸς ὑμᾶς μικρὸν ἔμπροσθεν, ὑπὲρ ἐμαυτοῦ εἰρῆσθαι νομίζω· καὶ γὰρ ἐκείνου ἐν τῇ ὄψει, οὐκ ἐν τῇ φωνῇ τὸ τερπνόν. καὶ εἴ γέ τις παραστησάμενος τὴν ἀηδόνα ἢ τὸν κύκνον ᾄδειν κελεύοι, μεταξὺ δὲ ᾀδόντων παραδείξειε τὸν ταὼ σιωπῶντα, εὖ οἶδʼ ὅτι ἐπʼ ἐκεῖνον μεταβήσεται ἡ ψυχὴ μακρὰ χαίρειν φράσασα τοῖς ἐκείνων ᾄσμασιν· οὕτως ἄμαχόν τι ἔοικεν εἶναι ἡ διʼ ὄψεως ἡδονή.

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καὶ ἔγωγε, εἰ βούλεσθε, μάρτυρα ὑμῖν παραστήσομαι σοφὸν ἄνδρα, ὃς αὐτίκα μοι μαρτυρήσει ὡς πολὺ ἐπικρατέστερά ἐστι τῶν ἀκουομένων τὰ ὁρώμενα. καί μοι σὺ ἤδη ὁ κῆρυξ προσκάλει αὐτὸν Ἡρόδοτον Λύξου Ἁλικαρνασόθεν· κἀπειδὴ καλῶς ποιῶν ὑπήκουσε, μαρτυρείτω παρελθών ἀναδέξασθε δὲ αὐτὸν Ἰαστὶ πρὸς ὑμᾶς λέγοντα ὥσπερ αὐτῷ ἔθος.

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ἀληθέα τάδε ὁ λόγος ὑμῖν, ἄνδρες δικασταί, μυθέεται καὶ οἱ πείθεσθε ὅσα ἂν λέγῃ τουτέων πέρι ὄψιν ἀκοῆς προτιμέων ὦτα γὰρ τυγχάνει ἐόντα ἀπιστότερα ὀφθαλμῶν·

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Ἀκούετε τοῦ μάρτυρος ἅ φησιν, ὡς τὰ πρῶτα τῇ ὄψει ἀπέδωκεν; εἰκότως. τὰ μὲν γὰρ ἔπεα πτερόεντά ἐστι καὶ οἴχεται ἅμα τῷ προελθεῖν ἀποπτάμενα, ἡ δὲ τῶν ὁρωμένων τέρψις ἀεὶ παρεστῶσα καὶ παραμένουσα πάντως τὸν θεατὴν ὑπάγεται.

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καὶ ἔγωγε, εἰ βούλεσθε, μάρτυρα ὑμῖν παραστήσομαι σοφὸν ἄνδρα, ὃς αὐτίκα μοι μαρτυρήσει ὡς πολὺ ἐπικρατέστερά ἐστι τῶν ἀκουομένων τὰ ὁρώμενα. καί μοι σὺ ἤδη ὁ κῆρυξ προσκάλει αὐτὸν Ἡρόδοτον Λύξου Ἁλικαρνασόθεν· κἀπειδὴ καλῶς ποιῶν ὑπήκουσε, μαρτυρείτω παρελθών· ἀναδέξασθε δὲ αὐτὸν Ἰαστὶ πρὸς ὑμᾶς λέγοντα ὥσπερ αὐτῷ ἔθος.

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ἀληθέα τάδε ὁ λόγος ὑμῖν, ἄνδρες δικασταί, μυθέεται καί οἱ πείθεσθε ὅσα ἂν λέγῃ τουτέων πέρι ὄψιν ἀκοῆς προτιμέων· ὦτα γὰρ τυγχάνει ἐόντα ἀπιστότερα ὀφθαλμῶν.

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Ἀκούετε τοῦ μάρτυρος ἅ φησιν, ὡς τὰ πρῶτα τῇ ὄψει ἀπέδωκεν; εἰκότως. τὰ μὲν γὰρ ἔπεα πτεροεντά ἐστι καὶ οἴχεται ἅμα τῷ προελθεῖν ἀποπτάμενα, ἡ δὲ τῶν ὁρωμένων τέρψις ἀεὶ παρεστῶσα καὶ παραμένουσα πάντως τὸν θεατὴν ὑπάγεται.

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πῶς οὖν οὐ χαλεπὸς τῷ λέγοντι ἀνταγωνιστὴς οἶκος οὕτω καλὸς καὶ περίβλεπτος ὤν; μᾶλλον δὲ τὸ μέγιστον οὐδέπω φημί· ὑμεῖς γὰρ αὐτοὶ οἱ δικασταὶ καὶ μεταξὺ λεγόντων ἡμῶν ἐς τὴν ὀροφὴν ἀπεβλέπετε καὶ τοὺς τοίχους ἐθαυμάζετε καὶ τὰς γραφὰς ἐξητάζετε πρὸς ἑκάστην ἀποστρεφόμενοι. καὶ μηδὲν αἰσχυνθῆτε· συγγνώμη γάρ, εἴ τι ἀνθρώπινον πεπόνθατε, ἄλλως τε καὶ πρὸς οὕτω καλὰς καὶ ποικίλας τὰς ὑποθέσεις. τῆς γὰρ τέχνης τὸ ἀκριβὲς καὶ τῆς ἱστορίας μετὰ τοῦ ἀρχαίου τὸ ὠφέλιμον ἐπαγωγὸν ὡς ἀληθῶς καὶ πεπαιδευμένων θεατῶν δεόμενον. καὶ ἵνα μὴ πάντα ἐκεῖσε ἀποβλέπητε ἡμᾶς ἀπολιπόντες, φέρε ὡς οἷόν τε γράψωμαι αὐτὰ ὑμῖν τῷ λόγῳ· ἡσθήσεσθε γάρ, οἶμαι, ἀκούοντες ἃ καὶ ὁρῶντες θαυμάζετε. καὶ ἴσως ἄν με καὶ διʼ αὐτὸ ἐπαινέσαιτε καὶ τοῦ ἀντιδίκου προτιμήσαιτε, ὡς καὶ αὐτὸν ἐπιδείξαντα καὶ διπλασιάσαντα ὑμῖν τὴν ἡδονήν. τὸ χαλεπὸν δὲ τοῦ τολμήματος ὁρᾶτε, ἄνευ χρωμάτων καὶ σχημάτων καὶ τόπου συστήσασθαι τοσαύτας εἰκόνας· ψιλὴ γάρ τις ἡ γραφὴ τῶν λόγων.

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πῶς οὖν οὐ χαλεπὸς τῷ λέγοντι ἀνταγωνιστὴς οἶκος οὕτω καλὸς καὶ περίβλεπτος ὤν; μᾶλλον δὲ τὸ μέγιστον οὐδέπω φημί· ὑμεῖς γὰρ αὐτοὶ οἱ δικασταὶ καὶ μεταξὺ λεγόντων ἡμῶν ἐς τὴν ὀροφὴν ἀπεβλέπετε καὶ τοὺς τοίχους ἐθαυμάζετε καὶ τὰς γραφὰς ἐξητάζετε πρὸς ἑκάστην ἀποστρεφόμενοι. καὶ μηδὲν αἰσχυνθῆτε· συγγνώμη γάρ, εἴ τι ἀνθρώπινον πεπόνθατε, ἄλλως τε καὶ πρὸς οὕτω καλὰς καὶ ποικίλας τὰς ὑποθέσεις. τῆς γὰρ τέχνης τὸ ἀκριβὲς καὶ τῆς ἱστορίας μετὰ τοῦ ἀρχαίου τὸ ὠφέλιμον ἐπαγωγὸν ὡς ἀληθῶς καὶ πεπαιδευμένων θεατῶν δεόμενον. καὶ ἵνα μὴ πάντα ἐκεῖσε ἀποβλέπητε ἡμᾶς ἀπολιπόντες, φέρε ὡς οἷόν τε γράψωμαιγράψωμαι MSS.: γράψομαι Guyet. αὐτὰ ὑμῖν τῷ λόγῳ· ἡσθήσεσθε γάρ, οἶμαι, ἀκούοντες ἃ καὶ ὁρῶντες θαυμάζετε. καὶ ἴσως ἄν με καὶ διʼ αὐτὸ ἐπαινέσαιτε καὶ τοῦ ἀντιδίκου προτιμήσαιτε, ὡς καὶὡς καὶ Reitz: ὡς μὴ καὶ MSS. edd. since Jacobitz. αὐτὸν ἐπιδείξαντα καὶ διπλασιάσαντααὐτὸν ἐπιδείξαντα καὶ διπλασιάσαντα MSS.: αὐτοὺ ἐπιδείξαντος καὶ διπλασιάσαντος edd. since Jacobitz, with two Renaissance codices and the first edition. ὑμῖν τὴν ἡδονήν. τὸ χαλεπὸν δὲ τοῦ τολμήματος ὁρᾶτε, ἄνευ χρωμάτων καὶ σχημάτων καὶ τόπου συστήσασθαι τοσαύτας εἰκόνας· ψιλὴ γάρ τις ἡ γραφὴ τῶν λόγων.

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ἐν δεξιᾷ μὲν οὖν εἰσιόντι Ἀργολικῷ μύθῳ ἀναμέμικται πάθος Αἰθιοπικὸν ὁ Περσεὺς τὸ κῆτος φονεύει καὶ τὴν Ἀνδρομέδαν καθαιρεῖ, καὶ μετὰ μικρὸν γαμήσει καὶ ἄπεισιν αὐτὴν ἄγων πάρεργον τοῦτο τῆς ἐπὶ Γοργόνας πτήσεως. ἐν βραχεῖ δὲ πολλὰ ὁ τεχνίτης ἐμιμήσατο, αἰδῶ παρθένου καὶ φόβον — ἐπισκοπεῖ γὰρ μάχην ἄνωθεν ἐκ τῆς πέτρας — καὶ νεανίου τόλμαν ἐρωτικὴν καὶ θηρίου ὄψιν ἀπρόσμαχον καὶ τὸ μὲν ἔπεισι πεφρικὸς ταῖς ἀκάνθαις καὶ δεδιττόμενον τῷ χάσματι, ὁ Περσεὺς δὲ τῇ λαιᾷ μὲν προδείκνυσι τὴν Γοργόνα, τῇ δεξιᾷ δὲ καθικνεῖται τῷ ξίφει· καὶ τὸ μὲν ὅσον τοῦ κήτους εἶδε τὴν Μέδουσαν, ἤδη λίθος ἐστίν, τὸ δʼ ὅσον ἔμψυχον μένει, τῇ ἅρπῃ κόπτεται.

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ἐν δεξιᾷ μὲν οὖν εἰσιόντι Ἀργολικῷ μύθῳ ἀναμέμικται πάθος Αἰθιοπικόν· ὁ Περσεὺς τὸ κῆτος φονεύει καὶ τὴν Ἀνδρομέδαν καθαιρεῖ, καὶ μετὰ μικρὸν γαμήσει καὶ ἄπεισιν αὐτὴν ἄγων· πάρεργον τοῦτο τῆς ἐπὶ Γοργόνας πτήσεως. ἐν βραχεῖ δὲ πολλὰ ὁ τεχνίτης ἐμιμήσατο, αἰδῶ παρθένου καὶ φόβον — ἐπισκοπεῖ γὰρ μάχην ἄνωθεν ἐκ τῆς πέτραςἐπισκοπεῖ γὰρ μάχην ἄνωθεν ἐκ τῆς πέτρας Punctuation Harmon — καὶ νεανίου τόλμαν ἐρωτικὴν καὶ θηρίου ὄψιν ἀπρόσμαχον· καὶ τὸ μὲν ἔπεισι πεφρικὸς ταῖς ἀκάνθαις καὶ δεδιττόμενον τῷ χάσματι, ὁ Περσεὺς δὲ τῇ λαιᾷ μὲν προδείκνυσι τὴν Γοργόνα, τῇ δεξιᾷ δὲ καθικνεῖται τῷ ξίφει· καὶ τὸ μὲν ὅσον τοῦ κήτους εἶδε τὴν Μέδουσαν, ἤδη λίθος ἐστίν, τὸ δʼ ὅσον ἔμψυχον μένει, τῇ ἅρπῃ κόπτεται.

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ἑξῆς δὲ μετὰ τήνδε τὴν εἰκόνα ἕτερον δρᾶμα γέγραπται δικαιότατον, οὗ τὸ ἀρχέτυπον ὁ γραφεὺς παρʼ Εὐριπίδου ἢ Σοφοκλέους δοκεῖ μοι λαβεῖν ἐκεῖνοι γὰρ ὁμοίαν ἔγραψαν τὴν εἰκόνα. τὼ νεανία τὼ ἑταίρω Πυλάδης τε ὁ Φωκεὺς καὶ Ὀρέστης δοκῶν ἤδη τεθνάναι λαθόντʼ ἐς τὰ βασίλεια παρελθόντε φονεύουσιν ἄμφω τὸν Αἴγισθον ἡ δὲ Κλυταιμήστρα ἤδη ἀνῄρηται καὶ ἐπʼ εὐνῆς τινος ἡμίγυμνος πρόκειται καὶ θεραπεία πᾶσα ἐκπεπληγμένοι τὸ ἔργον οἱ μὲν ὥσπερ βοῶσιν, οἱ δέ τινες ὅπῃ φύγωσι περιβλέπουσι. σεμνὸν δέ τι ὁ γραφεὺς ἐπενόησεν, τὸ μὲν ἀσεβὲς τῆς ἐπιχειρήσεως δείξας μόνον καὶ ὡς ἤδη πεπραγμένον παραδραμών, ἐμβραδύνοντας δὲ τοὺς νεανίσκους ἐργασάμενος τῷ τοῦ μοιχοῦ φόνῳ.

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ἑξῆς δὲ μετὰ τήνδε τὴν εἰκόνα ἕτερον δρᾶμα γέγραπται δικαιότατον, οὗ τὸ ἀρχέτυπον ὁ γραφεὺς παρʼ Εὐριπίδου ἢ Σοφοκλέους δοκεῖ μοι λαβεῖν· ἐκεῖνοι γὰρ ὁμοίαν ἔγραψαν τὴν εἰκόνα. τὼ νεανία τὼ ἑταίρω Πυλάδης τε ὁ Φωκεὺς καὶ Ὀρέστης δοκῶν ἤδη τεθνάναι λαθόντʼ ἐς τὰ βασίλειαλαθόντ' ἐς τὰ βασίλεια Text Cobet: λαθόντε τὰ βασίλεια καὶ MSS. παρελθόντε φονεύουσιν ἄμφω τὸν Αἴγισθον· ἡ δὲ Κλυταιμνήστρα ἤδη ἀνῄρηται καὶ ἐπʼ εὐνῆς τινος ἡμίγυμνος πρόκειται καὶ θεραπεία πᾶσα, ἐκπεπληγμένοι τὸ ἔργον οἱ μὲν ὥσπερ βοῶσιν, οἱ δέ τινες ὅπῃ φύγωσι περιβλέπουσι. σεμνὸν δέ τι ὁ γραφεὺς ἐπενόησεν, τὸ μὲν ἀσεβὲς τῆς ἐπιχειρήσεως δείξας μόνον καὶ ὡς ἤδη πεπραγμένον παραδραμών, ἐμβραδύνοντας δὲ τοὺς νεανίσκους ἐργασάμενος τῷ τοῦ μοιχοῦ φόνῳ.

μετὰ δὲ τοῦτο θεός ἐστιν εὔμορφος καὶ μειράκιον ὡραῖον, ἐρωτική τις παιδιά· ὁ Βράγχος ἐπὶ πέτρας καθεζόμενος ἀνέχει λαγὼν καὶ προσπαίζει τὸν κύνα, ὁ δὲ πηδησομένῳ ἔοικεν ἐπʼ αὐτὸν εἰς τὸ ὕψος, καὶ Ἀπόλλων παρεστὼς μειδιᾷ τερπόμενος ἀμφοῖν καὶ τῷ παιδὶ παίζοντι καὶ πειρωμένῳ τῷ κυνί.

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ἐπὶ δὲ τούτοις ὁ Περσεὺς πάλιν τὰ πρὸ τοῦ κήτους ἐκεῖνα τολμῶν καὶ ἡ Μέδουσα τεμνομένη τὴν κεφαλὴν καὶ Ἀθηνᾶ σκέπουσα τὸν Περσέα· ὁ δὲ τὴν μὲν τόλμαν εἴργασται, τὸ δὲ ἔργον οὐχ ἑώρακεν, πλὴν ἐπὶ τῆς ἀσπίδος, τῆς Γοργόνος τὴν εἰκόνα· οἶδε γὰρ τὸ πρόστιμον τῆς ἀληθοῦς ὄψεως.

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ἐπὶ δὲ τούτοις ὁ Περσεὺς πάλιν τὰ πρὸ τοῦ κήτους ἐκεῖνα τολμῶν καὶ ἡ Μέδουσα τεμνομένη τὴν κεφαλὴν καὶ Ἀθηνᾶ σκέπουσα τὸν Περσέα· ὁ δὲ τὴν μὲν τόλμαν εἴργασται, τὸ δὲ ἔργον οὐχ ἑώρακεν, πλὴνπλὴν Schwartz: πω MSS. ἐπὶ τῆς ἀσπίδος τῆς Γοργόνος τὴν εἰκόνα· οἶδε γὰρ τὸ πρόστιμον τῆς ἀληθοῦς ὄψεως.

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κατὰ δὲ τὸν μέσον τοῖχον ἄνω τῆς ἀντιθύρου. Ἀθηνᾶς ναὸς πεποίηται, ἡ θεὸς λίθου λευκοῦ, τὸ σχῆμα οὐ πολεμιστήριον, ἀλλʼ οἷον ἂν γένοιτο εἰρήνην ἀγούσης θεοῦ πολεμικῆς.

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κατὰ δὲ τὸν μέσον τοῖχον ἄνω τῆς ἀντιθύρουἀντιθύρον Guyet (cf. ἡ παράθυρος): ἀντίθυρος MSS. Ἀθηνᾶς ναὸς πεποίηται, ἡ θεὸς λίθου λευκοῦ, τὸ σχῆμα οὐ πολεμιστήριον, ἀλλʼ οἷον ἂν γένοιτο εἰρήνην ἀγούσης θεοῦ πολεμικῆς.

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εἶτα μετὰ ταύτην ἄλλη Ἀθηνᾶ, οὐ λίθος αὕτη γε, ἀλλὰ γραφὴ πάλιν Ἥφαιστος αὐτὴν διώκει ἐρῶν, ἡ δὲ φεύγει, κἀκ. τῆς διώξεως Ἐριχθόνιος γίγνεται.

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εἶτα μετὰ ταύτην ἄλλη Ἀθηνᾶ, οὐ λίθος αὕτη γε, ἀλλὰ γραφὴ πάλιν· Ἥφαιστος αὐτὴν διώκει ἐρῶν, ἡ δὲ φεύγει, κἀκ τῆς διώξεως Ἐριχθόνιος γίγνεται.

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ταύτῃ ἕπεται παλαιά τις ἄλλη γραφή· Ὠρίων φέρει τὸν Κηδαλίωνα τυφλὸς ὤν, ὁ δʼ αὐτῷ σημαίνει τὴν πρὸς τὸ φῶς ὁδὸν ἐποχούμενος,

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ταύτῃ ἕπεται παλαιά τις ἄλλη γραφή· Ὠρίων φέρει τὸν Κηδαλίωνα τυφλὸς ὤν, ὁ δ’ αὐτῷ σημαίνει τὴν πρὸς τὸ φῶς ὁδὸν ἐποχούμενος,

καὶ ὁ Ἥλιος φανεὶς ἰᾶται τὴν πήρωσιν, καὶ ὁ Ἥφαιστος Λημνόθεν ἐπισκοπεῖ τὸ ἔργον.

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Ὀδυσσεὺς τὸ μετὰ τοῦτο δῆθεν μεμηνώς, ἅτε συστρατεύειν τοῖς Ἀτρείδαις μὴ θέλων πάρεισι δὲ οἱ πρέσβεις ἤδη καλοῦντες, καὶ τὰ μὲν τῆς ὑποκρίσεως πιθανὰ πάντα, ἡ ἀπήνη, τὸ τῶν ὑπεζευγμένων ἀσύμφωνον, ἡ ἄνοια τῶν δρωμένων· ἐλέγχεται δʼ ὅμως τῷ βρέφει· Παλαμήδης γὰρ ὁ τοῦ Ναυπλίου συνεὶς τὸ γιγνόμενον, ἁρπάσας τὸν Τηλέμαχον ἀπειλεῖ φονεύσειν πρόκωπον ἔχων τὸ ξίφος, καὶ πρὸς τὴν τῆς μανίας ὑπόκρισιν ὀργὴν καὶ οὗτος ἀνθυποκρίνεται. ὁ δὲ Ὀδυσσεὺς πρὸς τὸν φόβον τοῦτον σωφρονεῖ καὶ πατὴρ γίγνεται καὶ λύει τὴν ὑπόκρισιν.

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Ὀδυσσεὺς τὸ μετὰ τοῦτο δῆθεν μεμηνώς, ἅτε συστρατεύεινἅτε συστρατεύειν Guyet, Gesner: ὅτε συστρατεύει MSS. (but συστρατεύειν Z and correction in W). τοῖς Ἀτρείδαις μὴ θέλων· πάρεισι δὲ οἱ πρέσβεις ἤδη καλοῦντες. καὶ τὰ μὲν τῆς ὑποκρίσεως πιθανὰ πάντα, ἡ ἀπήνη, τὸ τῶν ὑπεζευγμένων ἀσύμφωνον, ἡ ἄνοιαἡ ἄνοια Schwartz: ἄγνοια MSS. τῶν δρωμένων· ἐλέγχεται δὲ ὅμως τῷ βρέφει· Παλαμήδης γὰρ ὁ τοῦ Ναυπλίου συνεὶς τὸ γιγνόμενον, ἁρπάσας τὸν Τηλέμαχον ἀπειλεῖ φονεύσειν πρόκωπον ἔχων τὸ ξίφος, καὶ πρὸς τὴν τῆς μανίας ὑπόκρισιν ὀργὴν καὶ οὗτος ἀνθυποκρίνεται. ὁ δὲ Ὀδυσσεὺς πρὸς τὸν φόβον τοῦτον σωφρονεῖ καὶ πατὴρ γίγνεται καὶ λύει τὴν ὑπόκρισιν.

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ὑστάτη δὲ ἡ Μήδεια. γέγραπται τῷ ζήλῳ διακαής, τὼ παῖδε ὑποβλέπουσα καί τι δεινὸν ἐννοοῦσα· ἔχει γοῦν ἤδη τὸ ξίφος, τὼ δʼ ἀθλίω καθῆσθον γελῶντε, μηδὲν τῶν μελλόντων εἰδότε, καὶ ταῦτα ὁρῶντε τὸ ξίφος ἐν ταῖν χεροῖν.

+

ὑστάτη δὲ ἡ Μήδεια γέγραπται τῷ ζήλῳ διακαής, τὼ παῖδε ὑποβλέπουσα καί τι δεινὸν ἐννοοῦσα· ἔχει γοῦν ἤδη τὸ ξίφος, τὼ δʼ ἀθλίω καθῆσθον γελῶντε, μηδὲν τῶν μελλόντων εἰδότε, καὶ ταῦτα ὁρῶντε τὸ ξίφος ἐν ταῖν χεροῖν.

-

ταῦτα πάντα, ὦ ἄνδρες δικασταί, οὐχ ὁρᾶτε ὅπως ἀπάγει μὲν τὸν ἀκροατὴν καὶ πρὸς τὴν θέαν ἀποστρέφει, μόνον δὲ καταλείπει τὸν λέγοντα; καὶ ἔγωγε διεξῆλθον αὐτά, οὐχ ἵνα τὸν ἀντίδικον τολμηρὸν ὑπολαβόντες καὶ θρασύν, εἰ τοῖς οὕτω δυσκόλοις ἑαυτὸν ἑκὼν φέρων ἐπέβαλεν, καταγνῶτε καὶ μισήσητε καὶ ἐπὶ τῶν λόγων ἐγκαταλίπητε, ἀλλʼ ἵνα μᾶλλον αὐτῷ συναγωνίσησθε καὶ ὡς οἷόν τε καταμύοντες ἀκούητε τῶν λεγομένων, λογιζόμενοι τοῦ πράγματος τὴν δυσχέρειαν· μόλις γὰρ ἂν οὕτω δυνηθείη οὐ δικασταῖς ἀλλὰ συναγωνισταῖς ὑμῖν χρησάμενος μὴ παντάπασιν ἀνάξιος τῆς τοῦ οἴκου πολυτελείας νομισθῆναι. εἰ δὲ ὑπὲρ ἀντιδίκου ταῦτα δέομαι, μὴ, θαυμάσητε· ὑπὸ γὰρ τοῦ τὸν οἶκον φιλεῖν καὶ τὸν ἐν αὐτῷ λέγοντα, ὅστις ἂν ᾖ, βουλοίμην ἂν εὐδοκιμεῖν·

+

ταῦτα πάντα, ὦ ἄνδρες δικασταί, οὐχ ὁρᾶτε ὅπως ἀπάγει μὲν τὸν ἀκροατὴν καὶ πρὸς τὴν θέαν ἀποστρέφει, μόνον δὲ καταλείπει τὸν λέγοντα; καὶ ἔγωγε διεξῆλθον αὐτά, οὐχ ἵνα τὸν ἀντίδικον τολμηρὸν ὑπολαβόντες καὶ θρασύν, εἰ τοῖς οὕτω δυσκόλοις ἑαυτὸν ἑκὼν φέρων ἐπέβαλεν, καταγνῶτε καὶ μισήσητε καὶ ἐπὶ τῶν λόγων ἐγκαταλίπητε, ἀλλʼ ἵνα μᾶλλον αὐτῷ συναγωνίσησθε καὶ ὡς οἷόν τε καταμύοντες ἀκούητε τῶν λεγομένων, λογιζόμενοι τοῦ πράγματος τὴν δυσχέρειαν· μόλις γὰρ ἂν οὕτω δυνηθείη οὐ δικασταῖς ἀλλὰ συναγωνισταῖς ὑμῖν χρησάμενος μὴ παντάπασιν ἀνάξιος τῆς τοῦ οἴκου πολυτελείας νομισθῆναι. εἰ δὲ ὑπὲρ ἀντιδίκου ταῦτα δέομαι, μὴ θαυμάσητε· ὑπὸ γὰρ τοῦ τὸν οἶκον φιλεῖν καὶ τὸν ἐν αὐτῷ λέγοντα, ὅστις ἂν ᾖ, βουλοίμην ἂν εὐδοκιμεῖν.

diff --git a/data/tlg0062/tlg010/__cts__.xml b/data/tlg0062/tlg010/__cts__.xml index 1eb4490ad..8627848ef 100644 --- a/data/tlg0062/tlg010/__cts__.xml +++ b/data/tlg0062/tlg010/__cts__.xml @@ -1,11 +1,17 @@ - + Patriae encomium - + Πατρίδος Ἐγκώμιον Lucian, Vol. 1. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1913. - - \ No newline at end of file + + + My Native Land + Lucian, Vol. 1. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1913. + + + + diff --git a/data/tlg0062/tlg010/tlg0062.tlg010.perseus-eng1.xml b/data/tlg0062/tlg010/tlg0062.tlg010.perseus-eng1.xml new file mode 100644 index 000000000..56cc07bd2 --- /dev/null +++ b/data/tlg0062/tlg010/tlg0062.tlg010.perseus-eng1.xml @@ -0,0 +1,308 @@ + + + + + + +My Native Land +Lucian of Samosata +Austin Morris Harmon, 1878-1950 +National Endowment for the Humanities +Gregory Crane + +Gregory Crane +OCRd, tagged and added initial corrections to the text + + + +Perseus Digital Library +tlg0062.tlg001.1st1K-eng1.xml + +Available under a Creative Commons Attribution-ShareAlike 4.0 International License + +2023 +Trustees of Tufts University +United States + + + + + +Lucian + + +Austin Morris Harmon + + +Lucian of Samosata + +Trustees of Tufts University +Cambridge, MA +1913 + +1 + +The Hathi Trust + + + + + +

Text encoded in accordance with the latest EpiDoc standards

+ + +

This pointer pattern extracts section.

+ + + + + +Greek +Latin + + + + + + + + +
+My Native LandIf this piece had not come down to us among the works of +rime nobody would ever have thought of attributing it +to him. +

+ +“Nothing sweeter than one’s native land” + +Odyss. 9, 34 +is +already a commonplace. If nothing is sweeter, then +is anything more holy and divine? Truly of all that +men count holy and divine their native land is cause +‘and teacher, in that she bears, nurtures and educates +them. To be sure, many admire cities for their size, +their splendour and the magnificence of their public +works, but everyone loves his own country; and +even among men completely overmastered by the +lust of the eye, no one is so misguided as to be forgetful of it because of the greater number of wonders +in other countries. + +

+ +

+ +Therefore a man who prides +himself on being citizen of a prosperous state does +not know, it seems to me, what sort of honour one +should pay his native land, and such an one would +clearly take it ill if his lot had fallen in a less +pretentious place. For my part I prefer to honour +the mere name of native land. In attempting to +compare states, it is proper, of course, to investigate +their size and beauty and the abundance of their supplies; but when it is a question of choosing between +them, nobody would choose the more splendid and +give up his own. He would pray that it too might +be as prosperous as any, but would choose it, no matter +what it was. Upright children and good fathers do + + + + + +just the same thing. A lad of birth and breeding +would not honour anyone else above his father, and +a father would not neglect his son and cherish some +other lad. In fact, fathers, influenced by their +affection, give their sons so much more than their +due that they think them the best-looking, the +tallest and the most accomplished in every way. +One who does not judge his son in this spirit does +not seem to me to have a father’s eyes. +

+ +

+ +In the first place, then, the name of fatherland +is closer to one’s heart than all else, for there is +nothing closer than a father. If one pays his father +proper honour, as law and nature direct, then one +should honour his fatherland still more, for his father +himself belonged to if and his father’s father and all +their forbears, and the name of father goes back +until it reaches the father-gods. + +

+ +

+ +Even the gods +have countries that they rejoice in, and although +they watch over all the abodes of man, deeming that +every land and every sea is theirs, nevertheless each +honours the place in which he was born above all +other states. Cities are holier when they are homes +of gods, and islands more divine if legends are told +of the birth of gods in them. Indeed, sacrifices +are accounted pleasing to the gods when one goes to +their native places to perform the ceremony. If, then, +the name of native land is in honour with the gods, +should it not be far more so with mankind? + +

+ +

+ +Each +of us had his first sight of the sun from his native +land, and so that god, universal though he be, is +nevertheless accounted by everyone a home-god, because of the place from which he saw him first. +Moreover, each of us began to speak there, learning + + + + +first to talk his native dialect, and came to know the +gods there. If a man’s lot has been cast in such a +land that he has required another for his higher +education, he should still be thankful for these early +teachings, for he would not have known even the +meaning of “state” if his country had not taught +him that there was such a thing. + +

+ +

+ + +The reason, I take it, for which men amass +education and learning is that they may thereby +make themselves more useful to their native land, +and they likewise acquire riches out of ambition to +contribute to its common funds. With reason, I +think: for men should not be ungrateful when +they have received the greatest favours. On the +contrary, if a man returns thanks to individuals, +as is right, when he has been well treated by +them, much more should he requite his country +with its due. To wrong one’s parents is against the +law of the different states; but counting our native +land the common mother of us all, we should give +her thank-offerings for our nurture and for our +knowledge of the law itself. + +

+ +

+ +No one was ever known to be so forgetful of +his country as to care nothing for it when he was +in another state. No, those who get on badly in +foreign parts continually cry out that one’s own +country is the greatest of all blessings, while those +who get on well, however successful they may be in all +else, think that they lack one thing at least, a thing +of the greatest importance, in that they do not live +in their own country but sojourn in a strange land ; for +thus to sojourn is a reproach! And men who during +their years abroad have, become illustrious through +acquirement of wealth, through renown from office- + + + + +holding, through testimony to their culture, or +through praise of their bravery, can be seen hurrying +one and all to their native land, as if they thought +they could not anywhere else find better people +before whom to display the evidences of their +success. The more a man is esteemed elsewhere, +the more eager is he to regain his own country. + +

+ +

+Even the young love their native land; but +aged men, being wiser, love it more. In fact, every +aged man yearns and prays to end his life in it, +that there in the place where he began to live he +may

+ +

€posit his body in the earth which nurtured +him: and may share the graves of his fathers. He +thinks it a calamity to be guilty of being an +alien even after death, through lying buried in a +strange land. + +

+ +

+ +How much affection real, true citizens have +for their native land can be learned only among a +people sprung from the soil. Newcomers, being but +bastard children, as it were, transfer their allegiance +easily, since they neither know nor love the name of +native land, but expect to be well provided with the +necessities of life wherever they may be,1 + measuring +happiness by their appetites! On the other hand, +those who have a real mother-country love the soil +on which they were born and bred, even if they own +but little of it, and that be rough and thin. Though +they be hard put to it to praise the soil, they will not +lack words to extol their country. Indeed, when +they see others priding themselves on their open +plains and prairies diversified with all manner of +growing things, they themselves do not forget the + + +Cf. Thucydides 1, 1. + + +merits of their own country, and pass over its fitness +for breeding horses to praise its fitness for breeding +men. + +

+ +

+ +One hastens to his native land though he be +an islander, and though he could lead a life of ease +elsewhere. If immortality be offered him he will not +accept it, preferring a grave in his native land, and +the smoke thereof is brighter to his eyes than fire +elsewhere. +This passage is full of allusions to the Odyssey. Ithaca, +“rough, but good for breeding men” (9, 27), is not fit for +horses (4, 601). Odysseus, the islander, who might have been +happy, even immortal, with Circe (5, 135; 2U8), will not +accept immortality, for his native land is dearer than all +else to him (9, 27 ff.) and he longs to see the very smoke +arising from it (1, 57). + +

+ +

+ +To such an extent do all men seem to prize +their own country that lawgivers everywhere, as one +may note, have prescribed exile as the severest +penalty for the greatest transgressions. And it cannot be said that in this view lawgivers differ from +commanders. On the contrary, in battle no other +exhortation of the marshalled men is so effective as +“You are fighting for your native land!” No man +who hears this is willing to be a coward, for the +name of native land makes even the dastard brave. + + + + + +This treatise (evidently compiled in haste for a special +occasion) cannot fairly be fathered on Lucian. It is valuable, +however, as a document, and not uninteresting in spots. + +

+ diff --git a/data/tlg0062/tlg010/tlg0062.tlg010.perseus-grc2.xml b/data/tlg0062/tlg010/tlg0062.tlg010.perseus-grc2.xml index 59148b2c1..57b32c96e 100644 --- a/data/tlg0062/tlg010/tlg0062.tlg010.perseus-grc2.xml +++ b/data/tlg0062/tlg010/tlg0062.tlg010.perseus-grc2.xml @@ -1,21 +1,23 @@ - + Πατρίδος Ἐγκώμιον Lucian -A. M. Harmon +Austin Morris Harmon, 1878-1950 Perseus Project, Tufts University Gregory Crane Prepared under the supervision of Bridget Almas Lisa Cerrato +Gregory Crane Rashmi Singhal The National Endowment for the Humanities +Harvard Library Arcadia Fund Google Digital Humanities Awards Program @@ -29,14 +31,14 @@ Available under a Creative Commons Attribution-ShareAlike 4.0 International License - + Lucian Lucian - A. M. Harmon + Austin Morris Harmon, 1878-1950 London William Heinemann Ltd. @@ -51,7 +53,7 @@ - + @@ -64,11 +66,11 @@

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- + - + @@ -76,7 +78,7 @@ - +
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ὅτι μὲν οὐδὲν γλύκιον ἧς πατρίδος, φθάνει προτεθρυλημένον. ἆρʼ οὖν ἥδιον μὲν οὐδέν, σεμνότερον δέ τι καὶ θειότερον ἄλλο; καὶ μὴν ὅσα σεμνὰ καὶ θεῖα νομίζουσιν ἄνθρωποι, τούτων πατρὶς αἰτία καὶ διδάσκαλος, γεννησαμένη καὶ ἀναθρεψαμένη καὶ παιδευσαμένη. πόλεων μὲν οὖν μεγέθη καὶ λαμπρότητας καὶ πολυτελείας κατασκευῶν θαυμάζουσι πολλοί, πατρίδας δὲ στέργουσι πάντες· καὶ τοσοῦτον οὐδεὶς ἐξηπατήθη τῶν καὶ πάνυ κεκρατημένων ὑπὸ τῆς κατὰ τὴν θέαν ἡδονῆς, ὡς ὑπὸ τῆς ὑπερβολῆς τῶν παρʼ ἄλλοις θαυμάτων λήθην ποιήσασθαι τῆς πατρίδος.

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ὅστις μὲν οὖν σεμνύνεται πολίτης ὢν εὐδαίμονος πόλεως, ἀγνοεῖν μοι δοκεῖ τίνα χρὴ τιμὴν ἀπονέμειν τῇ πατρίδι, καὶ ὁ τοιοῦτος δῆλός ἐστιν ἀχθόμενος ἄν, εἰ μετριωτέρας ἔλαχε τῆς πατρίδος· ἐμοὶ δὲ ἥδιον αὐτὸ τιμᾶν τὸ τῆς πατρίδος ὄνομα. πόλεις μὲν γὰρ παραβαλεῖν πειρωμένῳ προσήκει μέγεθος ἐξετάζειν καὶ κάλλος καὶ τὴν τῶν ὠνίων ἀφθονίαν ὅπου δʼ αἵρεσίς ἐστι πόλεων, οὐδεὶς ἂν ἕλοιτο τὴν λαμπροτέραν ἐάσας τὴν πατρίδα, ἀλλʼ εὔξαιτο μὲν ἂν εἶναι καὶ τὴν πατρίδα ταῖς εὐδαίμοσι παραπλησίαν, ἕλοιτο δʼ ἂν τὴν ὁποιανοῦν.

+

ὅστις μὲν οὖν σεμνύνεται πολίτης ὢν εὐδαίμονος πόλεως, ἀγνοεῖν μοι δοκεῖ τίνα χρὴ τιμὴν ἀπονέμειν τῇ πατρίδι, καὶ ὁ τοιοῦτος δῆλός ἐστιν ἀχθόμενος ἄν, εἰ μετριωτέρας ἔλαχε τῆς πατρίδος· ἐμοὶ δὲ ἥδιον αὐτὸ τιμᾶν τὸ τῆς πατρίδος ὄνομα. πόλεις μὲν γὰρ παραβαλεῖν πειρωμένῳ προσήκει μέγεθος ἐξετάζειν καὶ κάλλος καὶ τὴν τῶν ὠνίων ἀφθονίαν· ὅπου δʼ αἵρεσίς ἐστι πόλεων, οὐδεὶς ἂν ἕλοιτο τὴν λαμπροτέραν ἐάσας τὴν πατρίδα, ἀλλʼ εὔξαιτο μὲν ἂν εἶναι καὶ τὴν πατρίδα ταῖς εὐδαίμοσι παραπλησίαν, ἕλοιτο δʼ ἂν τὴν ὁποιανοῦν.

τὸ δʼ αὐτὸ τοῦτο καὶ οἱ δίκαιοι τῶν παίδων πράττουσιν καὶ οἱ χρηστοὶ τῶν πατέρων· οὔτε γὰρ νέος καλὸς κἀγαθὸς ἄλλον ἂν προτιμήσαι τοῦ πατρὸς οὔτε πατὴρ καταμελήσας τοῦ παιδὸς ἕτερον ἂν στέρξαι νέον, ἀλλὰ τοσοῦτόν γε οἱ πατέρες νικώμενοι προσνέμουσι τοῖς παισίν, ὥστε καὶ κάλλιστοι καὶ μέγιστοι καὶ τοῖς πᾶσιν ἄριστα κεκοσμημένοι οἱ παῖδες αὐτοῖς εἶναι δοκοῦσιν. ὅστις δὲ μὴ τοιοῦτός ἐστι δικαστὴς πρὸς τὸν υἱόν, οὐ δοκεῖ μοι πατρὸς ὀφθαλμοὺς ἔχειν.

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πατρίδος τοίνυν τὸ ὄνομα πρῶτον οἰκειότατον πάντων οὐδὲν γὰρ ὅ τι τοῦ πατρὸς οἰκειότερον. εἰ δέ τις ἀπονέμει τῷ πατρὶ τὴν δικαίαν τιμήν, ὥσπερ καὶ ὁ νόμος καὶ ἡ φύσις κελεύει, προσηκόντως ἂν τὴν πατρίδα προτιμήσαι· καὶ γὰρ ὁ πατὴρ αὐτὸς τῆς πατρίδος κτῆμα καὶ ὁ τοῦ πατρὸς πατὴρ καὶ οἱ ἐκ τούτων οἰκεῖοι πάντες ἀνωτέρω, καὶ μέχρι θεῶν πατρῴων πρόεισιν ἀναβιβαζόμενον τὸ ὄνομα.

+

πατρίδος τοίνυν τὸ ὄνομα πρῶτον οἰκειότατον πάντων· οὐδὲν γὰρ ὅ τι τοῦ πατρὸς οἰκειότερον. εἰ δέ τις ἀπονέμει τῷ πατρὶ τὴν δικαίαν τιμήν, ὥσπερ καὶ ὁ νόμος καὶ ἡ φύσις κελεύει, προσηκόντως ἂν τὴν πατρίδα προτιμήσαι· καὶ γὰρ ὁ πατὴρ αὐτὸς τῆς πατρίδος κτῆμα καὶ ὁ τοῦ πατρὸς πατὴρ καὶ οἱ ἐκ τούτων οἰκεῖοι πάντες ἀνωτέρω, καὶ μέχρι θεῶν πατρῴων πρόεισιν ἀναβιβαζόμενον τὸ ὄνομα.

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χαίρουσι καὶ θεοὶ πατρίσι καὶ πάντα μέν, ὡς εἰκός, ἐφορῶσι τὰ τῶν ἀνθρώπων, αὑτῶν ἡγούμενοι κτήματα πᾶσαν γῆν καὶ θάλασσαν, ἐφʼ ἧς δὲ ἕκαστος αὐτῶν ἐγένετο, προτιμᾷ τῶν ἄλλων ἁπασῶν πόλεων. καὶ πόλεις σεμνότεραι θεῶν πατρίδες καὶ νῆσοι θειότεραι παρʼ αἷς ὑμνεῖται γένεσις θεῶν. ἱερὰ γοῦν κεχαρισμένα ταῦτα νομίζεται τοῖς θεοῖς, ἐπειδὰν εἰς τοὺς οἰκείους ἕκαστος ἀφικόμενος· ἱερουργῇ τόπους. εἰ δὲ θεοῖς τίμιον τὸ τῆς πατρίδος ὄνομα,, πῶς οὐκ ἀνθρώποις γε πολὺ μᾶλλον;

+

χαίρουσι καὶ θεοὶ πατρίσι καὶ πάντα μέν, ὡς εἰκός, ἐφορῶσι τὰ τῶν ἀνθρώπων, αὑτῶν ἡγούμενοι κτήματα πᾶσαν γῆν καὶ θάλασσαν, ἐφʼ ἧς δὲ ἕκαστος αὐτῶν ἐγένετο, προτιμᾷ τῶν ἄλλων ἁπασῶν πόλεων. καὶ πόλεις σεμνότεραι θεῶν πατρίδες καὶ νῆσοι θειότεραι παρʼ αἷς ὑμνεῖται γένεσις θεῶν. ἱερὰ γοῦν κεχαρισμένα ταῦτα νομίζεται τοῖς θεοῖς, ἐπειδὰν εἰς τοὺς οἰκείους ἕκαστος ἀφικόμενος ἱερουργῇ τόπους. εἰ δὲ θεοῖς τίμιον τὸ τῆς πατρίδος ὄνομα, πῶς οὐκ ἀνθρώποις γε πολὺ μᾶλλον;

-

καὶ γὰρ εἶδε τὸν ἥλιον πρῶτον ἕκαστος ἀπὸ τῆς πατρίδος, ὡς καὶ τοῦτον τὸν θεόν, εἰ καὶ κοινός ἐστιν, ἀλλʼ οὖν ἑκάστῳ νομίζεσθαι πατρῷον διὰ τὴν πρώτην ἀπὸ τοῦ τόπου θέαν καὶ φωνῆς ἐνταῦθα ἤρξατο τὰ ἐπιχώρια πρῶτα λαλεῖν μανθάνων καὶ θεοὺς ἐγνώρισεν. εἰ δέ τις τοιαύτης ἔλαχε πατρίδος, ὡς ἑτέρας δεηθῆναι πρὸς τὴν τῶν μειζόνων παιδείαν, ἀλλʼ οὖν ἐχέτω καὶ τούτων τῶν παιδευμάτων τῇ πατρίδι τὴν χάριν οὐ γὰρ ἂν ἐγνώρισεν οὐδὲ πόλεως ὄνομα μὴ διὰ τὴν πατρίδα πόλιν εἶναι μαθών.

+

καὶ γὰρ εἶδε τὸν ἥλιον πρῶτον ἕκαστος ἀπὸ τῆς πατρίδος, ὡς καὶ τοῦτον τὸν θεόν, εἰ καὶ κοινός ἐστιν, ἀλλʼ οὖν ἑκάστῳ νομίζεσθαι πατρῷον διὰ τὴν πρώτην ἀπὸ τοῦ τόπου θέαν· καὶ φωνῆς ἐνταῦθα ἤρξατο τὰ ἐπιχώρια πρῶτα λαλεῖν μανθάνων καὶ θεοὺς ἐγνώρισεν. εἰ δέ τις τοιαύτης ἔλαχε πατρίδος, ὡς ἑτέρας δεηθῆναι πρὸς τὴν τῶν μειζόνων παιδείαν, ἀλλʼ οὖν ἐχέτω καὶ τούτων τῶν παιδευμάτων τῇ πατρίδι τὴν χάριν· οὐ γὰρ ἂν ἐγνώρισεν οὐδὲ πόλεως ὄνομα μὴ διὰ τὴν πατρίδα πόλιν εἶναι μαθών.

-

πάντα δέ, οἶμαι, παιδεύματα καὶ μαθήματα συλλέγουσιν ἄνθρωποι χρησιμωτέρους αὑτοὺς ἀπὸ τούτων ταῖς πατρίσι παρασκευάζοντες· κτῶνται δὲ καὶ χρήματα φιλοτιμίας ἕνεκεν τῆς εἰς τὰ κοινὰ τῆς πατρίδος δαπανήματα. καὶ εἰκότως, οἶμαι δεῖ γὰρ οὐκ ἀχαρίστους εἶναι τοὺς τῶν μεγίστων τυχόντας εὐεργεσιῶν. ἀλλʼ εἰ τοῖς καθʼ ἕνα τις ἀπονέμει χάριν, ὥσπερ ἐστὶ δίκαιον, ἐπειδὰν εὖ πάθῃ πρός τινος, πολὺ μᾶλλον προσήκει τὴν πατρίδα τοῖς καθήκουσιν ἀμείβεσθαι· κακώσεως μὲν γὰρ γονέων εἰσὶ νόμοι παρὰ ταῖς πόλεσι, κοινὴν δὲ προσήκει πάντων μητέρα τὴν πατρίδα νομίζειν καὶ χαριστήρια τροφῶν ἀποδιδόναι καὶ τῆς τῶν νόμων αὐτῶν γνώσεως.

+

πάντα δέ, οἶμαι·, παιδεύματα καὶ μαθήματα συλλέγουσιν ἄνθρωποι χρησιμωτέρους αὑτοὺς ἀπὸ τούτων ταῖς πατρίσι παρασκευάζοντες· κτῶνται δὲ καὶ χρήματα φιλοτιμίας ἕνεκεν τῆς εἰς τὰ κοινὰ τῆς πατρίδος δαπανήματα. καὶ εἰκότως, οἶμαι· δεῖ γὰρ οὐκ ἀχαρίστους εἶναι τοὺς τῶν μεγίστων τυχόντας εὐεργεσιῶν. ἀλλʼ εἰ τοῖς καθʼ ἕνα τις ἀπονέμει χάριν, ὥσπερ ἐστὶ δίκαιον, ἐπειδὰν εὖ πάθῃ πρός τινος, πολὺ μᾶλλον προσήκει τὴν πατρίδα τοῖς καθήκουσιν ἀμείβεσθαι· κακώσεως μὲν γὰρ γονέων εἰσὶ νόμοι παρὰ ταῖς πόλεσι, κοινὴν δὲ προσήκει πάντων μητέρα τὴν πατρίδα νομίζειν καὶ χαριστήρια τροφῶν ἀποδιδόναι καὶ τῆς τῶν νόμων αὐτῶν γνώσεως.

-

ὤφθη δʼ οὐδεὶς οὕτως ἀμνήμων τῆς πατρίδος, ὡς ἐν ἄλλῃ πόλει γενόμενος ἀμελεῖν, ἀλλʼ οἳ τε κακοπραγοῦντες ἐν ταῖς ἀποδημίαις συνεχῶς ἀνακαλοῦσιν ὡς μέγιστον τῶν ἀγαθῶν ἡ πατρίς, οἵ τε εὐδαιμονοῦντες, ἂν καὶ τὰ ἄλλα εὖ πράττωσιν, τοῦτο γοῦν αὐτοῖς μέγιστον ἐνδεῖν νομίζουσιν τὸ μὴ τὴν πατρίδα οἰκεῖν, ἀλλὰ ξενιτεύειν ὄνειδος γὰρ τὸ τῆς ξενιτείας. καὶ τοὺς κατὰ τὸν τῆς ἀποδημίας χρόνον λαμπροὺς γενομένους ἢ διὰ χρημάτων κτῆσιν ἢ διὰ τιμῆς δόξαν ἢ διὰ παιδείας μαρτυρίαν ἢ διʼ ἀνδρείας ἔπαινον ἔστιν ἰδεῖν εἰς τὴν πατρίδα πάντας ἐπειγομένους, ὡς οὐκ ἂν ἐν ἄλλοις βελτίοσιν ἐπιδειξαμένους τὰ αὑτῶν καλά· καὶ τοσούτῳ γε μᾶλλον ἕκαστος σπεύδει λαβέσθαι τῆς πατρίδος, ὅσῳπερ ἂν φαίνηται μειζόνων παρʼ ἄλλοις ἠξιωμένος.

+

ὤφθη δὲ οὐδεὶς οὕτως ἀμνήμων τῆς πατρίδος, ὡς ἐν ἄλλῃ πόλει γενόμενος ἀμελεῖν, ἀλλʼ οἵ τε κακοπραγοῦντες ἐν ταῖς ἀποδημίαις συνεχῶς ἀνακαλοῦσιν ὡς μέγιστον τῶν ἀγαθῶν ἡ πατρίς, οἵ τε εὐδαιμονοῦντες, ἂν καὶ τὰ ἄλλα εὖ πράττωσιν, τοῦτο γοῦν αὐτοῖς μέγιστον ἐνδεῖν νομίζουσιν τὸ μὴ τὴν πατρίδα οἰκεῖν, ἀλλὰ ξενιτεύειν· ὄνειδος γὰρ τὸ τῆς ξενιτείας. καὶ τοὺς κατὰ τὸν τῆς ἀποδημίας χρόνον λαμπροὺς γενομένους ἢ διὰ χρημάτων κτῆσιν ἢ διὰ τιμῆς δόξαν ἢ διὰ παιδείας μαρτυρίαν ἢ διʼ ἀνδρείας ἔπαινον ἔστιν ἰδεῖν εἰς τὴν πατρίδα πάντας ἐπειγομένους, ὡς οὐκ ἂν ἐν ἄλλοις βελτίοσιν ἐπιδειξαμένους τὰ αὑτῶν καλά· καὶ τοσούτῳ γε μᾶλλον ἕκαστος σπεύδει λαβέσθαι τῆς πατρίδος, ὅσῳπερ ἂν φαίνηται μειζόνων παρʼ ἄλλοις ἠξιωμένος.

-

ποθεινὴ μὲν οὖν καὶ νέοις ἡ πατρίς· τοῖς δὲ ἤδη γεγηρακόσιν ὅσῳ πλεῖον τοῦ φρονεῖν ἢ τοῖς νέοις μέτεστι, τοσούτῳ καὶ πλείων ἐγγίνεται πόθος τῆς πατρίδος· ἕκαστος γοῦν τῶν γεγηρακότων καὶ σπεύδει καὶ εὔχεται καταλῦσαι τὸν βίον ἐπὶ τῆς πατρίδος, ἵνʼ, ὅθεν ἤρξατο βιοῦν, ἐνταῦθα πάλιν καὶ τὸ σῶμα παρακατάθηται τῇ γῇ τῇ θρεψαμένῃ καὶ τῶν πατρῴων κοινωνήσῃ τάφων δεινὸν γὰρ ἑκάστῳ δοκεῖ ξενίας ἁλίσκεσθαι καὶ μετὰ θάνατον, ἐν ἀλλοτρίᾳ κειμένῳ γῇ.

+

ποθεινὴ μὲν οὖν καὶ νέοις ἡ πατρίς· τοῖς δὲ ἤδη γεγηρακόσιν ὅσῳ πλεῖον τοῦ φρονεῖν ἢ τοῖς νέοις μέτεστι, τοσούτῳ καὶ πλείων ἐγγίνεται πόθος τῆς πατρίδος· ἕκαστος γοῦν τῶν γεγηρακότων καὶ σπεύδει καὶ εὔχεται καταλῦσαι τὸν βίον ἐπὶ τῆς πατρίδος, ἵνʼ, ὅθεν ἤρξατο βιοῦν, ἐνταῦθα πάλιν καὶ τὸ σῶμα παρακατάθηται τῇ γῇ τῇ θρεψαμένῃ καὶ τῶν πατρῴων κοινωνήσῃ τάφων· δεινὸν γὰρ ἑκάστῳ δοκεῖ ξενίας ἁλίσκεσθαι καὶ μετὰ θάνατον, ἐν ἀλλοτρίᾳ κειμένῳ γῇ.

-

ὅσον δὲ τῆς εὐνοίας τῆς πρὸς τὰς πατρίδας μέτεστιν τοῖς ὡς ἀληθῶς γνησίοις πολίταις μάθοι τις ἂν ἐκ τῶν αὐτοχθόνων οἱ μὲν γὰρ ἐπήλυδες καθάπερ νόθοι ῥᾳδίας ποιοῦνται τὰς μεταναστάσεις, τὸ μὲν τῆς πατρίδος ὄνομα μήτε εἰδότες μήτε στέργοντες, ἡγούμενοι δʼ ἁπανταχοῦ τῶν ἐπιτηδείων εὐπορήσειν, μέτρον εὐδαιμονίας τὰς τῆς γαστρὸς ἡδονὰς τιθέμενοι. οἷς δὲ καὶ μήτηρ ἡ πατρίς, ἀγαπῶσι τὴν γῆν ἐφʼ ἧς ἐγένοντο καὶ ἐτράφησαν, κἂν ὀλίγην ἔχωσι, κἂν τραχεῖαν καὶ λεπτόγεων κἂν ἀπορῶσι τῆς γῆς ἐπαινέσαι τὴν ἀρετήν, τῶν γε ὑπὲρ τῆς πατρίδος οὐκ ἀπορήσουσιν ἐγκωμίων. ἀλλὰ κἂν ἴδωσιν ἑτέρους σεμνυνομένους πεδίοις ἀνειμένοις καὶ λειμῶσι φυτοῖς παντοδαποῖς διειλημμένοις, καὶ αὐτοὶ τῶν τῆς πατρίδος ἐγκωμίων οὐκ ἐπιλανθάνονται, τὴν δὲ ἱπποτρόφον ὑπερορῶντες τὴν κουροτρόφον ἐπαινοῦσι.

+

ὅσον δὲ τῆς εὐνοίας τῆς πρὸς τὰς πατρίδας μέτεστιν τοῖς ὡς ἀληθῶς γνησίοις πολίταις μάθοι τις ἂν ἐκ τῶν αὐτοχθόνων· οἱ μὲν γὰρ ἐπήλυδες καθάπερ νόθοι ῥᾳδίας ποιοῦνται τὰς μεταναστάσεις, τὸ μὲν τῆς πατρίδος ὄνομα μήτε εἰδότες μήτε στέργοντες, ἡγούμενοι δʼ ἁπανταχοῦ τῶν ἐπιτηδείων εὐπορήσειν, μέτρον εὐδαιμονίας τὰς τῆς γαστρὸς ἡδονὰς τιθέμενοι. οἷς δὲ καὶ μήτηρ ἡ πατρίς, ἀγαπῶσι τὴν γῆν ἐφʼ ἧς ἐγένοντο καὶ ἐτράφησαν, κἂν ὀλίγην ἔχωσι, κἂν τραχεῖαν καὶ λεπτόγεων· κἂν ἀπορῶσι τῆς γῆς ἐπαινέσαι τὴν ἀρετήν, τῶν γε ὑπὲρ τῆς πατρίδος οὐκ ἀπορήσουσιν ἐγκωμίων. ἀλλὰ κἂν ἴδωσιν ἑτέρους σεμνυνομένους πεδίοις ἀνειμένοις καὶ λειμῶσι φυτοῖς παντοδαποῖς διειλημμένοις, καὶ αὐτοὶ τῶν τῆς πατρίδος ἐγκωμίων οὐκ ἐπιλανθάνονται, τὴν δὲ ἱπποτρόφον ὑπερορῶντες τὴν κουροτρόφον ἐπαινοῦσι.

καὶ σπεύδει τις εἰς τὴν πατρίδα, κἂν νησιώτης ᾖ, κἂν παρʼ ἄλλοις εὐδαιμονεῖν δύνηται, καὶ διδομένην ἀθανασίαν οὐ προσήσεται, προτιμῶν τὸν ἐπὶ τῆς πατρίδος τάφον, καὶ ὁ τῆς πατρίδος αὐτῷ καπνὸς λαμπρότερος ὀφθήσεται τοῦ παρʼ ἄλλοις πυρός.

-

οὕτω δὲ ἄρα τίμιον εἶναι δοκεῖ παρὰ πᾶσιν ἡ πατρίς, ὥστε καὶ τοὺς πανταχοῦ νομοθέτας ἴδοι τις ἂν ἐπὶ τοῖς μεγίστοις ἀδικήμασιν ὡς χαλεπωτάτην ἐπιβεβληκότας τὴν φυγὴν τιμωρίαν. καὶ οὐχ οἱ νομοθέται μὲν οὕτως ἔχουσιν, οἱ δὲ πιστευόμενοι τὰς στρατηγίας ἑτέρως, ἀλλʼ ἐν ταῖς μάχαις τὸ μέγιστόν ἐστι τῶν παραγγελμάτων τῶν τοῖς παραταττομένοις, ὡς ὑπὲρ πατρίδος αὐτοῖς ὁ πόλεμος, καὶ οὐδεὶς ὅστις ἂν ἀκούσας τούτου κακὸς εἶναι θέλῃ· ποιεῖ γὰρ τὸν δειλὸν ἀνδρεῖον τὸ τῆς πατρίδος ὄνομα.

+

οὕτω δὲ ἄρα τίμιον εἶναι δοκεῖ παρὰ πᾶσιν ἡ πατρίς, ὥστε καὶ τοὺς πανταχοῦ νομοθέτας ἴδοι τις ἂν ἐπὶ τοῖς μεγίστοις ἀδικήμασιν ὡς χαλεπωτάτην ἐπιβεβληκότας τὴν φυγὴν τιμωρίαν. καὶ οὐχ οἱ νομοθέται μὲν οὕτως ἔχουσιν, οἱ δὲ πιστευόμενοι τὰς στρατηγίας ἑτέρως, ἀλλʼ ἐν ταῖς μάχαις τὸ μέγιστόν ἐστι τῶν παραγγελμάτων τοῖς παραταττομένοις, ὡς ὑπὲρ πατρίδος αὐτοῖς ὁ πόλεμος, καὶ οὐδεὶς ὅστις ἂν ἀκούσας τούτου κακὸς εἶναι θέλῃ· ποιεῖ γὰρ τὸν δειλὸν ἀνδρεῖον τὸ τῆς πατρίδος ὄνομα.

 diff --git a/data/tlg0062/tlg011/__cts__.xml b/data/tlg0062/tlg011/__cts__.xml index c4e9088d9..6a6d37c89 100644 --- a/data/tlg0062/tlg011/__cts__.xml +++ b/data/tlg0062/tlg011/__cts__.xml @@ -1,11 +1,17 @@ - + Macrobii - + Μακρόβιοι Lucian, Vol. 1. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1913. - - \ No newline at end of file + + + Octogenerians + Lucian, Vol. 1. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1913. + + + + diff --git a/data/tlg0062/tlg011/tlg0062.tlg011.perseus-eng1.xml b/data/tlg0062/tlg011/tlg0062.tlg011.perseus-eng1.xml new file mode 100644 index 000000000..970f02e7e --- /dev/null +++ b/data/tlg0062/tlg011/tlg0062.tlg011.perseus-eng1.xml @@ -0,0 +1,584 @@ + + + + + + +Octogenerians +Lucian of Samosata +Austin Morris Harmon, 1878-1950 +National Endowment for the Humanities +Gregory Crane + +Gregory Crane +OCRd, tagged and added initial corrections to the text + + + +Perseus Digital Library +tlg0062.tlg001.1st1K-eng1.xml + +Available under a Creative Commons Attribution-ShareAlike 4.0 International License + +2023 +Trustees of Tufts University +United States + + + + + +Lucian + + +Austin Morris Harmon + + +Lucian of Samosata + +Trustees of Tufts University +Cambridge, MA +1913 + +1 + +The Hathi Trust + + + + + +

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+ + + + + +Greek +Latin + + + + + + + + +
+OctogeneriansThis treatise (evidently compiled in haste for a special +occasion) cannot fairly be fathered on Lucian. It is valuable, +however, as a document, and not uninteresting in spots. +

+ +At the behest of a dream, illustrious Quintillus, +I make you a present of the “Octogenarians.” I +had the dream and told my friends of it long since, +when you were christening your second child. At +the time, however, not being able to understand +what the god meant by commanding me to “present +you the octogenarians,” I merely offered a prayer that +you and your children might live very long, thinking +that this would benefit not only the whole human +race but, more than anyone else, me in person and +all my kin; for I too, it seemed, had a blessing +predicted for me by the god. + +

+ +

+ +But as I thought the +matter over by myself, I hit upon the idea that very +likely in giving such an order to a literary man, the +gods were commanding him to present you something from his profession. Therefore, on this your +birthday, which I thought the most auspicious +occasion, I give you the men who are related to have +attained great age with a sound mind and a perfect +body. Some profit may accrue to you from the +treatise in two ways : on the one hand, encouragement +and good hopes of being able to live long yourself, +and on the other hand, instruction by examples, if +you observe that it is the men who have paid most + + + + +attention to body and mind that have reached an +advanced age in full health. + +

+ +

+ +Nestor, you know, +the wisest of the Achaeans, outlasted three genera- +tions, Homer says: +Il, 1, 250; Odyss. 3, 245. +and he tells us that he was +splendidly trained. in mind and in body. ‘Likewise +Teiresias the seer outlasted six generations, tragedy +says:The source is unknown. +and one may well believe that a man +consecrated to the gods, following a simpler diet, +lives very long. + +

+ +

+ +Moreover, it is related that, owing +to their diet, whole castes of men live long like +the so-called scribes in Egypt, the story-tellers +in Syria and Arabia, and the so-called Brahmins in +India, men scrupulously attentive to philosophy. +Also the so-called Magi, a prophetic caste consecrated to the gods, dwelling among the Persians, +the Parthians, the Bactrians, the Chorasmians, the +Arians, the Sacae, the Medes and many other +barbarian peoples, are strong and long-lived, on +account of practising magic, for they diet very scrupulously. + +

+ +

+Indeed, there are even whole nations that +are very long-lived, like the Seres, who are said to live +three hundred years: some attribute their old age to +the climate, others to the soil and still others to their +diet, for they say that this entire nation drinks +nothing but water. The people of Athos are also +said to live a hundred and thirty years, and it is +reported that the Chaldeans live more than a +hundred, using barley bread to preserve the sharpness of their eyesight. They say, too, that on +account of this diet their other faculties are more +vigorous than those of the rest of mankind. + + + + + +

+ +

+But this must suffice in regard to the long-lived +castes and nations who are said to exist for a +very long period either on account of their soil and +climate, or of their diet, or of both. I can fittingly show +you that your good hopes are of easy attainment by +recounting that on every soil and in every clime men +who observe the proper exercise and the diet most +suitable for health have been long-lived. + +

+ +

+ +I shall +base the principal division of my treatise on their +pursuits, and shall first tell you of the kings and the +generals, one of whom the gracious dispensation of a +great and godlike emperor has brought to the +highest rank, thereby conferring a mighty boon upon +the emperor’s world. +The man is unknown: the emperor has been thought +to be Antoninus Pius, Caracalla, and many another. The +language, which suggests a period much later than Lucian, +is so obscure that the meaning is doubtful. +In this way it will be possible +for you, observing your similarity to these octogenarians in condition and fortune, to have better +expectations of a healthy and protracted old age, +and by imitating them in your way of living to +make your life at once long and healthy in a high +degree. + +

+ +

+ +Numa Pompilius, most fortunate of the kings +of Rome and most devoted to the worship of the +gods, is said to have lived more than eighty years. +Servius Tullius, also a king of Rome, is likewise related +to have lived more than eighty years. Tarquinius, +the last king of Rome, who was driven into exile + + + + + +and dwelt at Cumae, is said to have lived more than +ninety years in the most sturdy health. + +

+ +

+These are +the kings of Rome, to whom I shall join such other +kings as have attained great age, and after them +others arranged according to their various walks of life. +In conclusion I shall record for you the other Romans . +who have attained the greatest age, adding also those +who have lived longest in the rest of Italy. The +list will be a competent refutation of those who +attempt to malign our climate here; and so we may +have better hopes for the fulfilment of our prayers +that the lord of every land and sea may reach a great +and peaceful age, sufficing unto the demands of his +world even in advanced years. +

+ +

+Arganthonius, king of the Tartessians, lived a +hundred and fifty years according to Herodotus the +historian and Anacreon the song-writer, +Our author did not verify his references. Herodotus +(1, 163) says one hundred and twenty, Anacreon (frg. 8) one +hundred and fifty. +but some +consider this a fable. Agathocles, tyrant of Sicily, +died at ninety, as Demochares and Timaeus +Timaeus, as quoted in Diodorus (21, 16, 5) said seventy-two. tell us. +Hiero, tyrant of Syracuse, died of an illness at the +age of ninety-two, after having been ruler for +seventy years, as Demetrius of Callatia and others +say. Ateas, king of the Scythians, fell in battle +against Philip near the river Danube at an age of +more than ninety years. Bardylis, king of the + + + + + + +Illyrians, is said to have fought on horseback in the +war against Philip in his ninetieth year. Teres, +king of the Odrysians, from what Theopompus says, +died at ninety-two. + +

+ +

+ +Antigonus One-eye, son of +Philip, and king of Macedonia, died in Phrygia +in battle against Seleucus and Lysimachus, with +many wounds, at eighty-one: so we are told by +Hieronymus, who made the campaign with him. +Lysimachus, king of Macedonia, also lost his life in +the battle with Seleucus in his eightieth year, as +the same Hieronymus says. There was also an +Antigonus who was son of Demetrius and grandson +of Antigonus One-eye: he was king of Macedonia +for forty-four years and lived eighty, as Medeius and +other writers say. So too Antipater, son of Iolaus, +who had great power and was regent for many kings +of Macedonia, was over eighty when he died. + +

+ +

+ +Ptolemy, son of Lagus, the most fortunate of the +kings of his day, ruled over Egypt, and at the age +of eighty-four, two years before his death, abdicated +in favour of his son Ptolemy, called Philadelphus, +who succeeded to his father’s throne in lieu of his +elder brothers.1 + +Philetaerus, an eunuch, secured and +kept the throne of Pergamus, and closed his life at + +At least one word, perhaps more than one, has fallen out +of the Greek text. Schwartz would read ἀδελφὴν γαμῶν +("and married his sister"): my supplement is based on +Justinus 16, 27: is (i.e. Ptolemy Soter) contra ius gentium +minimo natu ex filiis ante infirmitatem regnum tradiderat, +eiusque rei rationem populo reddiderat. + + + +eighty. Attalus, called Philadelphus, also king of +Pergamus, to whom the Roman general Scipio paid +a visit, ended his life at the age of eighty-two. + +

+ +

+ +Mithridates, king of Pontus, called the Founder, +exiled by Antigonus One-eye, died in Pontus at +eighty-four, as Hieronymus and other writers say. +Ariarathes, king of Cappadocia, lived eighty-two +years, as Hieronymus says: perhaps he would have +lived longer if he had not been captured in the +battle with Perdiccas and crucified. + +

+ +

+ +Cyrus, king ot +the Persians in olden times, according to the Persian +and Assyrian annals (with which Onesicritus, who +wrote a history of Alexander, seems to agree) at the +age of a hundred asked for all his friends by name and +learned that most of them had been put to death by +his son Cambyses. When Cambyses asserted that he +had done this by order of Cyrus, he died of a broken +heart, partly because he had been slandered for his +son’s cruelty, partly because he accused himself of +being feeble-minded. + +

+ +

+ +Artaxerxes, called the Unforgetting, against whom Cyrus, his brother, made the +expedition, was king of Persia when he died of illness +at the age of eighty-six (according to Dinon ninetyfour). Another Artaxerxes, king of Persia, who, +Isidore the Characene historian says, occupied the +throne in the time of Isidore’s fathers, was assassinated at the age of ninety-three through the +machinations of his brother Gosithras. Sinatroces, + + + + +king of Parthia, was restored to his country in his +eightieth year by the Sacauracian Scyths, assumed +the throne and held it seven years. Tigranes, king +of Armenia, with whom Lucullus warred, died of +illness at the age of eighty-five. Hyspausines, king +of Charax and the country on the Red Sea, fell +ill and died at eighty-five. + +

+ +

+ +Tiraeus, the second: +successor of Hyspausines on the throne, died of * +illness at the age of ninety-two. Artabazus, the +sixth successor of Tiraeus on the throne of Charax, +was reinstated by the Parthians and became king +at the age of eighty-six. Cammascires, king of the +Parthians, lived ninety-six years. + +

+ +

+ +Massinissa, king +of the Moors, lived ninety years. Asandrus, who, +after being ethnarch, was proclaimed king of Bosporus by the divine Augustus, at about ninety years +proved himself a match for anyone in fighting from +horseback or on foot ; but when he saw his subjects +going over to Scribonius on the eve of battle, he* +starved himself to death at the age of ninety-three. +According to Isidore the Characene, Goaesus, who +was king of spice-bearing Omania in Isidore’s time, +died of illness at one hundred and fifteen years. +

+ +

+These are the kings who have been recorded as +long-lived by our predecessors. Since philosophers +and literary men in general, doubtless because they too +take good care of themselves, have attained old age, + + + + +I shall put down those whom there is record of, +beginning with the philosophers. Democritus ot +Abdera starved himself to death at the age of one +hundred and four. ' -Xenophilus the musician, we are +told by Aristoxenus, adopted the philosophical +system of Pythagoras, and lived in Athens. more +than one hundred and five years. Solon, Thales, +and Pittacus, who were of the so-called seven wise +men, each lived a hundred years, and Zeno, the +head of the Stoic school, ninety-eight. + +

+ +

+They say +that when Zeno stumbled in entering the assembly, +he cried out: “Why do you call me?” +Addressed to Pluto. According to Diogenes Laertius +7, 28 he said ἔρχομι· τί μ' αὔεις (“I come: why din it in my +ears?”), a quotation from a play called Niobe (Nauck, +Trag. Gr. Fragm. p. 51). +and then, +returning home, starved himself to death. Cleanthes, +the pupil and successor of Zeno, was ninety-nine’ +when he got a tumour on his lip. He was fasting +when letters from certain of his friends arrived, but +he had food brought him, did what his friends had +requested, and then fasted anew until he passed +away. + +

+ +

+ +Xenophanes, son of Dexinus and disciple +of Archelaus the physicist, lived ninety-one years; +Xenocrates, the disciple of Plato, eighty-four ; +Carneades, the head of the New Academy, eightyfive ; Chrysippus, eighty-one; Diogenes of Seleucia +on the Tigris, a Stoic philosopher, eighty-eight ; +Posidonius of Apameia in Syria, naturalised in Rhodes, + + + + + +who was at once a philosopher and a historian, +eighty-four; Critolaus, the Peripatetic, more than +eighty-two: Plato the divine, eighty-one. + +

+ +

+Athenodorus, son of Sando, of Tarsus, a Stoic, tutor +of Caesar Augustus the divine, through whose +influence the city of Tarsus was relieved of taxation, +died in his native land at the age of eighty-two, and +the people of Tarsus pay him honour each year as a +hero. Nestor, the Stoic from Tarsus, the tutor +of Tiberius Caesar, lived ninety-two years, and +Xenophon, son of Gryllus, more than ninety.1 +These are the noteworthy philosophers. + +

+ +

+ +Of the historians, Ctesibius died at the age of one +hundred and four while taking a walk, according to +Apollodorus in his Chronology. Hieronymus, who +went to war and stood much toil and many wounds, +lived one hundred and four years, as Agatharchides +says in the ninth book of his History of Asia; and +he expresses his amazement at the man, because up +to his last day he was still vigorous in his marital +relations and in all his faculties, lacking none of the +symptoms of health. Hellanicus of Lesbos was +eighty-five, Pherecydes the Syrian eighty-five also, +Timaeus of Tauromenium ninety-six. Aristobulus +of Cassandria is said to have lived more than ninety +years. He began to write his history in his eightyfourth year, for he says so himself in the beginning of + + +Not infrequently classed as a philosopher ; cf. Quintilian 10, 1, 81 ff. + + + +the work. Polybius,son of Lycortas, of Megalopolis, +while coming in from his farm to the city, was +thrown from his horse, fell ill as a result of it, and +died at eighty-two. Hypsicrates of Amisenum, the +historian, who mastered many sciences, lived to be +ninety-two. + +

+ +

+ +Of the orators, Gorgias, whom some call a +sophist, lived to be one hundred and eight, and +starved himself to death. They say that when he +was asked the reason for his great age, sound in all +his faculties, he replied that he had never accepted +other people’s invitations to dinner! Isocrates +wrote his Panegyric at ninety-six ; and at the age of +ninety-nine, when he learned that the Athenians +had been beaten by Philip in the battle of Chaeronea, +he groaned and uttered the Euripidean line + + +When Cadmus, long agone, quit Sidon town,From the prologue of the lost play dvhrene (frg. 816 +Nauck). +alluding to himself; then, adding, “Greece will lose +her liberty,” he quitted life. Apollodorus, the Pergamene rhetorician who was tutor to Caesar Augustus +the divine and helped Athenodorus, the philosopher +of Tarsus, to educate him, lived eighty-two years, like +Athenodorus. Potamo, a rhetorician of considerable +repute, lived ninety years. + +

+ +

+ +Sophocles the tragedian swallowed a grape and +choked to death at ninety-five. Brought to trial by +his son Iophon toward the close of his life on a charge + + + + +of feeble-mindedness, he read the jurors his Oedipus +at Colonus, proving by the play that he was sound +of mind, so that the jury applauded him to the +echo and convicted the son himself of insanity. +

+ +

+ +Cratinus, the comic poet, lived ninety-seven years, +and toward the end of his life he produced “The +Flask” and won the prize, dying not long thereafter. Philemon, the comic poet, was ninety-seven +like Cratinus, and was lying on a couch resting. +When he saw a donkey eating the figs that had been +prepared for his own consumption, he burst into a fit +of laughter; calling his servant and telling him, +along with a great and hearty laugh, to give the +donkey also a sup of wine, he choked with his laughter +and died.1 +Epicharmus, the comic poet, is also said +to have lived ninety-seven years. +

+ +

+Anacreon, the +lyric poet, lived eighty-five years ; Stesichorus, the +lyric poet, the same, and Simonides of Ceos more +than ninety. +

+ +

+ +Of the grammarians, Eratosthenes, son of Aglaus, +of Cyrene, who was not only a grammarian but +might also be called a poet, a philosopher and a +geometrician, lived eighty-two years. + +

+ +

+Lycurgus, +the Spartan lawgiver, is said to have lived eighty-five +years. + +The same story is told of Chrysippus (Diog. Laert. 7.185). + + + +

+ +

+ +These are the kings and the literary men whose +names I have been able to collect. As I have +promised to record some of the Romans and the +Italians who were octogenarians, I will set them +forth for you, saintly Quintillus, in another treatise, +if it be the will of the gods, + + + + +

+ diff --git a/data/tlg0062/tlg011/tlg0062.tlg011.perseus-grc2.xml b/data/tlg0062/tlg011/tlg0062.tlg011.perseus-grc2.xml index 8deaa484c..28f756490 100644 --- a/data/tlg0062/tlg011/tlg0062.tlg011.perseus-grc2.xml +++ b/data/tlg0062/tlg011/tlg0062.tlg011.perseus-grc2.xml @@ -1,26 +1,28 @@ - + Μακρόβιοι Lucian -A. M. Harmon +Austin Morris Harmon, 1878-1950 Perseus Project, Tufts University Gregory Crane Prepared under the supervision of Bridget Almas Lisa Cerrato +Gregory Crane Rashmi Singhal - + The National Endowment for the Humanities +Harvard Library Arcadia Fund Google Digital Humanities Awards Program - + Trustees of Tufts University Medford, MA @@ -31,14 +33,14 @@ Available under a Creative Commons Attribution-ShareAlike 4.0 International License - + Lucian Lucian - A. M. Harmon + Austin Morris Harmon, 1878-1950 London William Heinemann Ltd. @@ -53,7 +55,7 @@ - + @@ -66,7 +68,7 @@

This pointer pattern extracts section.

- + @@ -77,7 +79,7 @@ - +
@@ -86,79 +88,79 @@

ὄναρ τι τοῦτο, λαμπρότατε Κυίντιλλε, κελευσθεὶς προσφέρω σοι δῶρον τοὺς μακροβίους, πάλαι μὲν τὸ ὄναρ ἰδὼν καὶ ἱστορήσας τοῖς φίλοις, ὅτε ἐτίθεσο τῷ δευτέρῳ σου παιδὶ τοὔνομα· συμβαλεῖν δὲ οὐκ ἔχων τίνας ὁ θεὸς κελεύει μοι προσφέρειν σοι τοὺς μακροβίους, τότε μὲν εὐξάμην τοῖς θεοῖς ἐπὶ μήκιστον ὑμᾶς βιῶναι σέ τε αὐτὸν καὶ παῖδας τοὺς σούς, τοῦτο συμφέρειν νομίζων καὶ σύμπαντι μὲν τῷ τῶν ἀνθρώπων γένει, πρὸ δὲ τῶν ἁπάντων αὐτῷ τε ἐμοὶ καὶ πᾶσι τοῖς ἐμοῖς· καὶ γὰρ κἀμοί τι ἀγαθὸν ἐδόκει προσημαίνειν ὁ θεός.

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σκεπτόμενος δὲ κατʼ ἐμαυτὸν εἰς ἔννοιαν ἦλθον, εἰκὸς εἶναι τοὺς θεοὺς ἀνδρὶ περὶ παιδείαν ἔχοντι ταῦτα προστάσσοντας κελεύειν προσφέρειν σοι τῶν ἀπὸ τῆς τέχνης. ταύτην οὖν αἰσιωτάτην νομίζων τὴν τῶν σῶν γενεθλίων ἡμέραν δίδωμί σοι τοὺς ἱστορημένους εἰς μακρὸν γῆρας ἀφικέσθαι ἐν ὑγιαινούσῃ τῇ ψυχῇ καὶ ὁλοκλήρῳ τῷ σώματι. καὶ γὰρ ἂν καὶ ὄφελος γένοιτὸ τί σοι ἐκ τοῦ συγγράμματος διπλοῦν τὸ μὲν εὐθυμία τις καὶ ἐλπὶς ἀγαθὴ καὶ αὐτὸν ἐπὶ μήκιστον δύνασθαι βιῶναι, τὸ δὲ διδασκαλία τις ἐκ παραδειγμάτων, εἰ ἐπιγνοίης ὅτι οἱ μάλιστα ἑαυτῶν ἐπιμέλειαν ποιησάμενοι κατά τε σῶμα καὶ κατὰ ψυχήν, οὗτοι δὴ εἰς μακρότατον γῆρας ἦλθον σὺν ὑγιείᾳ παντελεῖ.

+

σκεπτόμενος δὲ κατʼ ἐμαυτὸν εἰς ἔννοιανἔννοιαν Cobet: σύννοιραν MSS. ἦλθον, εἰκὸς εἶναι τοὺς θεοὺς ἀνδρὶ περὶ παιδείαν ἔχοντι ταῦτα προστάσσοντας κελεύειν προσφέρειν σοι τῶν ἀπὸ τῆς τέχνης. ταύτην οὖν αἰσιωτάτην νομίζων τὴν τῶν σῶν γενεθλίων ἡμέραν δίδωμί σοι τοὺς ἱστορημένους εἰς μακρὸν γῆρας ἀφικέσθαι ἐν ὑγιαινούσῃ τῇ ψυχῇ καὶ ὁλοκλήρῳ τῷ σώματι. καὶ γὰρ ἂν καὶ ὄφελος γένοιτό τί σοι ἐκ τοῦ συγγράμματος διπλοῦν· τὸ μὲν εὐθυμία τις καὶ ἐλπὶς ἀγαθὴ καὶ αὐτὸν ἐπὶ μήκιστον δύνασθαι βιῶναι, τὸ δὲ διδασκαλία τις ἐκ παραδειγμάτων, εἰ ἐπιγνοίης ὅτι οἱ μάλιστα ἑαυτῶν ἐπιμέλειαν ποιησάμενοι κατά τε σῶμα καὶ κατὰ ψυχήν, οὗτοι δὴ εἰς μακρότατον γῆρας ἦλθον σὺν ὑγιείᾳ παντελεῖ.

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Νέστορα μὲν οὖν τὸν σοφώτατον τῶν Ἀχαιῶν ἐπὶ τρεῖς παρατεῖναι γενεὰς Ὅμηρος λέγει, ὃν συνίστησιν ἡμῖν γεγυμνασμένον ἄριστα καὶ ψυχῇ καὶ σώματι. καὶ Τειρεσίαν δὲ τὸν μάντιν ἡ τραγῳδία μέχρις ἓξ γενεῶν παρατεῖναι λέγει. πιθανὸν δʼ ἂν εἴη ἄνδρα θεοῖς ἀνακείμενον καθαρωτέρᾳ διαίτῃ χρώμενον ἐπὶ μήκιστον βιῶναι.

+

Νέστορα μὲν οὖν τὸν σοφώτατον τῶν Ἀχαιῶν ἐπὶ τρεῖς παρατεῖναι γενεὰς Ὅμηρος λέγει, ὃν συνίστησιν ἡμῖν γεγυμνασμένον ἄριστα καὶ ψυχῇ καὶ σώματι. καὶ Τειρεσίαν δὲ τὸν μάντιν ἡ τραγῳδία μέχρις ἓξ γενεῶν παρατεῖναι λέγει. πιθανὸν δʼ ἂν εἴη ἄνδρα θεοῖς ἀνακείμενον καθαρωτέρᾳ διαίτῃ χρώμενονχρώμενον Madvig: χρώμενον τὸν Τειρησίαν MSS. ἐπὶ μήκιστον βιῶναι.

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καὶ γένη δὲ ὅλα μακρόβια ἱστορεῖται διὰ τὴν δίαιταν, ὥσπερ Αἰγυπτίων οἱ καλούμενοι ἱερογραμματεῖς., Ἀσσυρίων δὲ καὶ Ἀράβων οἱ ἐξηγηταὶ τῶν μύθων, Ἰνδῶν δὲ οἱ καλούμενοι Βραχμᾶνες, ἄνδρες ἀκριβῶς φιλοσοφίᾳ σχολάζοντες, καὶ οἱ καλούμενοι δὲ μάγοι, γένος τοῦτο μαντικὸν καὶ θεοῖς ἀνακείμενον παρά τε Πέρσαις καὶ Πάρθοις καὶ Βάκτροις καὶ Χωρασμίοις καὶ Ἀρείοις καὶ Σάκαις καὶ Μήδοις καὶ παρὰ πολλοῖς ἄλλοις βαρβάροις, ἐρρωμένοι τέ εἰσι καὶ πολυχρόνιοι διὰ τὸ μαγεύειν διαιτώμενοι καὶ αὐτοὶ ἀκριβέστερον.

+

καὶ γένη δὲ ὅλα μακρόβια ἱστορεῖται διὰ τὴν δίαιταν, ὥσπερ Αἰγυπτίων οἱ καλούμενοι ἱερογραμματεῖς, Ἀσσυρίων δὲ καὶ Ἀράβων οἱ ἐξηγηταὶ τῶν μύθων, Ἰνδῶν δὲ οἱ καλούμενοι Βραχμᾶνες, ἄνδρες ἀκριβῶς φιλοσοφίᾳ σχολάζοντες, καὶ οἱ καλούμενοι δὲ μάγοι, γένος τοῦτο μαντικὸν καὶ θεοῖς ἀνακείμενον παρά τε Πέρσαις καὶ Πάρθοις καὶ Βάκτροις καὶ Χωρασμίοις καὶ Ἀρείοις καὶ Σάκαις καὶ Μήδοις καὶ παρὰ πολλοῖς ἄλλοις βαρβάροις, ἐρρωμένοι τέ εἰσι καὶ πολυχρόνιοι διὰ τὸ μαγεύειν διαιτώμενοι καὶ αὐτοὶ ἀκριβέστερον.

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ἤδη δὲ καὶ ἔθνη ὅλα μακροβιώτατα, ὥσπερ Σῆρας μὲν ἱστοροῦσι μέχρι τριακοσίων ζῆν ἐτῶν, οἱ μὲν τῷ ἀέρι, οἱ δὲ τῇ γῇ τὴν αἰτίαν τοῦ μακροῦ γήρως προστιθέντες, οἱ δὲ καὶ τῇ διαίτῃ· ὑδροποτεῖν γάρ φασι τὸ ἔθνος τοῦτο σύμπαν. καὶ Ἀθῴτας δὲ μέχρι τριάκοντα καὶ ἑκατὸν ἐτῶν βιοῦν ἱστορεῖται, καὶ τοὺς Χαλδαίους ὑπὲρ τὰ ἑκατὸν ἔτη βιοῦν λόγος, τούτους μὲν καὶ κριθίνῳ ἄρτῳ χρωμένους, ὡς ὀξυδορκίας τοῦτο φάρμακον οἷς γέ φασι διὰ τὴν τοιαύτην δίαιταν καὶ τὰς ἄλλας αἰσθήσεις ὑπὲρ τοὺς ἄλλους ἀνθρώπους ἐρρωμένας εἶναι.

+

ἤδη δὲ καὶ ἔθνη ὅλα μακροβιώτατα, ὥσπερ Σῆρας μὲν ἱστοροῦσι μέχρι τριακοσίων ζῆν ἐτῶν, οἱ μὲν τῷ ἀέρι, οἱ δὲ τῇ γῇ τὴν αἰτίαν τοῦ μακροῦ γήρως προστιθέντες, οἱ δὲ καὶ τῇ διαίτῃ· ὑδροποτεῖν γάρ φασι τὸ ἔθνος τοῦτο σύμπαν. καὶ Ἀθῴτας δὲ μέχρι τριάκοντα καὶ ἑκατὸν ἐτῶν βιοῦν ἱστορεῖται, καὶ τοὺς Χαλδαίους ὑπὲρ τὰ ἑκατὸν ἔτη βιοῦν λόγος, τούτους μὲν καὶ κριθίνῳ ἄρτῳ χρωμένους, ὡς ὀξυδορκίας τοῦτο φάρμακον· οἷς γέ φασι διὰ τὴν τοιαύτην δίαιταν καὶ τὰς ἄλλας αἰσθήσεις ὑπὲρ τοὺς ἄλλους ἀνθρώπους ἐρρωμένας εἶναι.

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ἀλλὰ ταῦτα μὲν περί τε τῶν μακροβίων γενῶν καὶ τῶν ἐθνῶν, ἅτινά φασιν ὡς ἐπὶ πλεῖστον διαγίγνεσθαι χρόνον, οἱ μὲν διὰ τὴν γῆν καὶ τὸν ἀέρα, οἱ δὲ διὰ τὴν δίαιταν, οἱ δὲ καὶ διʼ ἄμφω. ἐγὼ δʼ ἄν σοι δικαίως τὴν ἐλπίδα ῥᾳδίαν παράσχοιμι ἱστορήσας ὅτι καὶ κατὰ πᾶσαν γῆν καὶ κατὰ πάντα ἀέρα μακρόβιοι γεγόνασιν ἄνδρες οἱ γυμνασίοις τοῖς προσήκουσιν καὶ διαίτῃ τῇ ἐπιτηδειοτάτῃ πρὸς ὑγίειαν χρώμενοι.

+

ἀλλὰ ταῦτα μὲν περί τε τῶν μακροβίων γενῶν καὶ τῶν ἐθνῶν, ἅτινά φασιν ὡς ἐπὶ πλεῖστον διαγίγνεσθαι χρόνον, οἱ μὲν διὰ τὴν γῆν καὶ τὸν ἀέρα, οἱ δὲ διὰ τὴν δίαιταν, οἱ δὲ καὶ διʼ ἄμφω. ἐγὼ δʼ ἄν σοι δικαίως τὴν ἐλπίδα ῥᾳδίανῥᾳδίαν Schwartz: ῥᾳδίως MSS. παράσχοιμι ἱστορήσας ὅτι καὶ κατὰ πᾶσαν γῆν καὶ κατὰ πάντα ἀέρα μακρόβιοι γεγόνασιν ἄνδρες οἱ γυμνασίοις τοῖς προσήκουσιν καὶ διαίτῃ τῇ ἐπιτηδειοτάτῃ πρὸς ὑγίειαν χρώμενοι.

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διαίρεσιν δὲ τοῦ λόγου ποιήσομαι τὴν πρώτην κατὰ τἀπιτηδεύματα τῶν ἀνδρῶν, καὶ πρώτους γέ σοι τοὺς βασιλικοὺς καὶ τοὺς στρατηγικοὺς ἄνδρας ἱστορήσω, ὧν ἕνα ἡ εὐσεβεστάτη μεγάλου θειοτάτου αὐτοκράτορος τύχη εἰς τὴν τελεωτάτην ἀγαγοῦσα τάξιν εὐεργέτηκε τὰ μέγιστα τὴν οἰκουμένην τὴν ἑαυτοῦ· οὕτω γὰρ ἂν ἀπιδὼν καὶ σὺ τῶν μακροβίων ἀνδρῶν πρὸς τὸ ὅμοιον τῆς ἕξεως καὶ τῆς τύχης ἑτοιμότερον ἐλπίσειας γῆρας ὑγιεινὸν καὶ μακρὸν καὶ ἅμα ζηλώσας ἐργάσαιο σαυτῷ τῇ διαίτῃ μέγιστόν τε ἅμα καὶ ὑγιεινότατον βίον.

+

διαίρεσιν δὲ τοῦ λόγου ποιήσομαι τὴν πρώτην κατὰ τἀπιτηδεύματα τῶν ἀνδρῶν, καὶ πρώτους γέ σοι τοὺς βασιλικοὺς καὶ τοὺς στρατηγικοὺς ἄνδρας ἱστορήσω, ὧν ἕνα ἡἡ Marcilius, Maius: καὶ MSS. εὐσεβεστάτη μεγάλου θειοτάτου αὐτοκράτορος τύχη εἰς τὴν τελεωτάτην ἀγαγοῦσα τάξιν εὐεργέτηκε τὰ μέγιστα τὴν οἰκουμένην τὴν ἑαυτοῦ· οὕτω γὰρ ἂν ἀπιδὼν καὶ σὺ τῶν μακροβίων ἀνδρῶν πρὸς τὸ ὅμοιον τῆς ἕξεως καὶ τῆς τύχης ἑτοιμότερον ἐλπίσειας γῆρας ὑγιεινὸν καὶ μακρὸν καὶ ἅμα ζηλώσας ἐργάσαιο σαυτῷ τῇ διαίτῃ μέγιστόν τε ἅμα καὶ ὑγιεινότατον βίον.

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Πομπίλιος Νουμᾶς ὁ εὐδαιμονέστατος τῶν Ῥωμαίων βασιλέων καὶ μάλιστα περὶ τὴν θεραπείαν τῶν θεῶν ἀσχοληθεὶς ὑπὲρ τὰ ὀγδοήκοντα ἔτη βεβιωκέναι ἱστορεῖται. Σέρβιος δὲ Τούλλιος Ῥωμαίων καὶ οὗτος βασιλεὺς ὑπὲρ τὰ ὀγδοήκοντα ἔτη καὶ αὐτὸς βιῶσαι ἱστορεῖται. Ταρκυίνιος δὲ ὁ τελευταῖος Ῥωμαίων βασιλεὺς φυγαδευθεὶς καὶ ἐπὶ Κύμης διατρίβων ὑπὲρ τὰ ἐνενὴκοντα ἔτη λέγεται στερρότατα βιῶσαι.

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Πομπίλιος Νουμᾶς ὁ εὐδαιμονέστατος τῶν Ῥωμαίων βασιλέων καὶ μάλιστα περὶ τὴν θεραπείαν τῶν θεῶν ἀσχοληθεὶς ὑπὲρ τὰ ὀγδοήκοντα ἔτη βεβιωκέναι ἱστορεῖται. Σέρβιος δὲ Τούλλιος Ῥωμαίων καὶ οὗτος βασιλεὺς ὑπὲρ τὰ ὀγδοήκοντα ἔτη καὶ αὐτὸς βιῶσαι ἱστορεῖται. Ταρκυίνιος δὲ ὁ τελευταῖος Ῥωμαίων βασιλεὺς φυγαδευθεὶς καὶ ἐπὶ Κύμης διατρίβων ὑπὲρ τὰ ἐνενήκοντα ἔτη λέγεται στερρότατα βιῶσαι.

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οὗτοι μὲν οὖν Ῥωμαίων βασιλεῖς, οἷς συνάψω καὶ τοὺς λοιποὺς βασιλέας τοὺς εἰς μακρὸν γῆρας ἀφικομένους καὶ μετʼ αὐτοὺς κατὰ τὰ ἐπιτηδεύματα ἑκάστους. ἐπὶ τέλει δέ σοι καὶ τοὺς λοιποὺς Ῥωμαίων τοὺς εἰς μήκιστον γῆρας ἀφικομένους προσαναγράψω, προσθεὶς ἅμα καὶ τοὺς κατὰ τὴν λοιπὴν Ἰταλίαν ἐπὶ πλεῖστον βιώσαντας· ἀξιόλογος γὰρ ἔλεγχος ἡ ἱστορία τῶν διαβάλλειν πειρωμένων τὸν ἐνταῦθα ἀέρα, ὥστε καὶ ἡμᾶς χρηστοτέρας ἔχειν τὰς ἐλπίδας, τελείους ἡμῖν τὰς εὐχὰς ἔσεσθαι πρὸς τὸ εἰς μήκιστόν τε καὶ λιπαρὸν τὸν πάσης γῆς καὶ θαλάττης δεσπότην γῆρας ἀφικέσθαι, τῇ ἑαυτοῦ οἰκουμένῃ διαρκέσοντα ἤδη καὶ γέροντα.

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οὗτοι μὲν οὖν Ῥωμαίων βασιλεῖς, οἷς συνάψω καὶ τοὺς λοιποὺς βασιλέας τοὺς εἰς μακρὸν γῆρας ἀφικομένους καὶ μετʼ αὐτοὺς κατὰ τὰ ἐπιτηδεύματα ἑκάστους. ἐπὶ τέλει δέ σοι καὶ τοὺς λοιποὺς Ῥωμαίων τοὺς εἰς μήκιστον γῆρας ἀφικομένους προσαναγράψω, προσθεὶς ἅμα καὶ τοὺς κατὰ τὴν λοιπὴν Ἰταλίαν ἐπὶ πλεῖστον βιώσαντας· ἀξιόλογος γὰρ ἔλεγχος ἡ ἱστορία τῶν διαβάλλειν πειρωμένων τὸν ἐνταῦθα ἀέρα, ὥστε καὶ ἡμᾶς χρηστοτέρας ἔχειν τὰς ἐλπίδας, τελείους ἡμῖν τὰς εὐχὰς ἔσεσθαι πρὸς τὸ εἰς μήκιστόν τε καὶ λιπαρὸν τὸν πάσης γῆς καὶ θαλάττης δεσπότην γῆρας ἀφικέσθαι, τῇ ἑαυτοῦ οἰκουμένῃ διαρκέσονταδιαρκέσοντα H, variant in B: βασιλεύοντα other MSS. ἤδη καὶ γέροντα.

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Ἀργανθώνιος μὲν οὖν Ταρτησσίων βασιλεὺς πεντήκοντα καὶ ἑκατὸν ἔτη βιῶναι λέγεται, ὡς Ἡρόδοτος ὁ λογοποιὸς καὶ ὁ μελοποιὸς Ἀνακρέων· ἀλλὰ τοῦτο μὲν μῦθός τισι δοκεῖ. Ἀγαθοκλῆς δὲ ὁ Σικελίας τύραννος ἐτῶν ἐνενήκοντα ἐτελεύτα, καθάπερ Δημοχάρης καὶ Τίμαιος ἱστοροῦσιν. Ἱέρων τε ὁ Συρακουσίων τύραννος δύο καὶ ἐνενήκοντα ἐτῶν γενόμενος ἐτελεύτα νόσῳ, βασιλεύσας ἑβδομήκοντα ἔτη, ὥσπερ Δημήτριός τε ὁ Καλλατιανὸς καὶ ἄλλοι λέγουσιν. Ἀτέας δὲ Σκυθῶν βασιλεὺς μαχόμενος πρὸς Φίλιππον περὶ τὸν Ἴστρον ποταμὸν ἔπεσεν ὑπὲρ τὰ ἐνενήκοντα ἔτη γεγονώς. Βάρδυλις δὲ ὁ Ἰλλυριῶν βασιλεὺς ἀφʼ ἵππου λέγεται μάχεσθαι ἐν τῷ πρὸς Φίλιππον πολέμῳ εἰς ἐνενήκοντα τελῶν ἔτη. Τήρης δὲ Ὀδρυσῶν βασιλεύς, καθά φησι Θεόπομπος, δύο καὶ ἐνενήκοντα ἐτῶν ἐτελεύτησεν.

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Ἀργανθώνιος μὲν οὖν Ταρτησσίων βασιλεὺς πεντήκοντα καὶ ἑκατὸν ἔτη βιῶναι λέγεται, ὡς Ἡρόδοτος ὁ λογοποιὸς καὶ ὁ μελοποιὸς Ἀνακρέων· ἀλλὰ τοῦτο μὲν μῦθός τισι δοκεῖ. Ἀγαθοκλῆς δὲ ὁ Σικελίας τύραννος ἐτῶν ἐνενήκοντα ἐτελεύτα,ἐνενήκοντα ἐτελεύτα Text Schwartz, and correction in Γ: ἐνενήκοντα πέντε (i.e. ε) τελευτᾷ MSS. καθάπερ Δημοχάρης καὶ Τίμαιος ἱστοροῦσιν. Ἱέρων τε ὁ Συρακουσίων τύραννος δύο καὶ ἐνενήκοντα ἐτῶν γενόμενος ἐτελεύτα νόσῳ, βασιλεύσας ἑβδομήκοντα ἔτη, ὥσπερ Δημήτριός τε ὁ Καλλατιανὸς καὶ ἄλλοι λέγουσιν. Ἀτέας δὲ Σκυθῶν βασιλεὺς μαχόμενος πρὸς Φίλιππον περὶ τὸν Ἴστρον ποταμὸν ἔπεσεν ὑπὲρ τὰ ἐνενήκοντα ἔτη γεγονώς. Βάρδυλις δὲ ὁ Ἰλλυριῶν βασιλεὺς ἀφʼ ἵππου λέγεται μάχεσθαι ἐν τῷ πρὸς Φίλιππον πολέμῳ εἰς ἐνενήκοντα τελῶν ἔτη. Τήρης δὲ Ὀδρυσῶν βασιλεύς, καθά φησι Θεόπομπος, δύο καὶ ἐνενήκοντα ἐτῶν ἐτελεύτησεν.

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Ἀντίγονος δὲ ὁ Φιλίππου ὁ μονόφθαλμος βασιλεύων Μακεδόνων περὶ Φρυγίαν μαχόμενος Σελεύκῳ καὶ Λυσιμάχῳ τραύμασι πολλοῖς περιπεσὼν ἐτελεύτησεν ἐτῶν ἑνὸς καὶ, ὁγδοήκοντα ὥσπερ ὁ συστρατευόμενος αὐτῷ Ἱερώνυμος ἱστορεῖ. καὶ Λυσίμαχος δὲ Μακεδόνων βασιλεὺς ἐν τῇ πρὸς, Σέλευκον ἀπώλετο μάχῃ ἔτος ὀγδοηκοστὸν τελῶν, ὡς ὁ αὐτός φησιν Ἱερώνυμος. Ἀντίγονος δέ, ὃς υἱὸς μὲν ἦν Δημητρίου, υἱωνὸς δὲ Ἀντιγόνου τοῦ μονοφθάλμου, οὗτος τέσσαρα καὶ τεσσαράκοντα Μακεδόνων ἐβασίλευσεν ἔτη, ἐβίωσε δὲ ὀγδοήκοντα, ὡς Μήδειός τε ἱστορεῖ καὶ ἄλλοι συγγραφεῖς. ὁμοίως δὲ καὶ Ἀντίπατρος ὁ Ἰολάου μέγιστον δυνηθεὶς καὶ ἐπιτροπεύσας πολλοὺς Μακεδόνων βασιλέας ὑπὲρ τὰ ὀγδοήκοντα οὗτος ἔτη ζήσας ἐτελεύτα τὸν βίον.

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Ἀντίγονος δὲ ὁ Φιλίππου ὁ μονόφθαλμος βασιλεύων Μακεδόνων περὶ Φρυγίαν μαχόμενος Σελεύκῳ καὶ Λυσιμάχῳ τραύμασι πολλοῖς περιπεσὼν ἐτελεύτησεν ἐτῶν ἑνὸς καὶ ὀγδοήκοντα, ὥσπερ ὁ συστρατευόμενος αὐτῷ Ἱερώνυμος ἱστορεῖ. καὶ Λυσίμαχος δὲ Μακεδόνων βασιλεὺς ἐν τῇ πρὸς Σέλευκον ἀπώλετο μάχῃ ἔτος ὀγδοηκοστὸν τελῶν, ὡς ὁ αὐτός φησιν Ἱερώνυμος. Ἀντίγονος δέ, ὃς υἱὸςὃς υἱὸς Harmon: υἱὸς MSS. μὲν ἦν Δημητρίου, υἱωνὸς δὲ Ἀντιγόνου τοῦ μονοφθάλμου, οὗτος τέσσαρα καὶ τεσσαράκοντα Μακεδόνων ἐβασίλευσεν ἔτη, ἐβίωσε δὲ ὀγδοήκοντα, ὡς Μήδειός τε ἱστορεῖ καὶ ἄλλοι συγγραφεῖς. ὁμοίως δὲ καὶ Ἀντίπατρος ὁ Ἰολάου μέγιστον δυνηθεὶς καὶ ἐπιτροπεύσας πολλοὺς Μακεδόνων βασιλέας ὑπὲρ τὰ ὀγδοήκοντα οὗτος ἔτη ζήσας ἐτελεύτα τὸν βίον.

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Πτολεμαῖος δὲ ὁ Λάγου ὁ τῶν καθʼ αὑτὸν εὐδαιμονέστατος βασιλέων Αἰγύπτου μὲν ἐβασίλευσεν, τέσσαρα δὲ καὶ ὀγδοήκοντα βιώσας ἔτη ζῶν παρέδωκεν τὴν ἀρχὴν πρὸ δύο ἐτοῖν τῆς τελευτῆς Πτολεμαίῳ τῷ υἱῷ, Φιλαδέλφῳ δὲ ἐπίκλησιν, ὅστις διεδέξατο τὴν πατρῴαν βασιλείαν ἀδελφῶν. .. φιλέταιρος δὲ πρῶτος μὲν ἐκτήσατο τὴν περὶ Πέργαμον ἀρχὴν καὶ κατέσχεν εὐνοῦχος ὤν, κατέστρεψε δὲ τὸν βίον ὀγδοήκοντα ἐτῶν γενόμενος. Ἄτταλος δὲ ὁ ἐπικληθεὶς Φιλάδελφος, τῶν Περγαμηνῶν καὶ οὗτος βασιλεύων, πρὸς ὃν καὶ Σκιπίων Ῥωμαίων στρατηγὸς ἀφίκετο, δύο καὶ ὀγδοήκοντα ἐτῶν ἐξέλιπε τὸν βίον.

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Πτολεμαῖος δὲ ὁ Λάγου ὁ τῶν καθʼ αὑτὸν εὐδαιμονέστατος βασιλέων Αἰγύπτου μὲν ἐβασίλευσεν, τέσσαρα δὲ καὶ ὀγδοήκοντα βιώσας ἔτη ζῶν παρέδωκεν τὴν ἀρχὴν πρὸ δύο ἐτοῖν τῆς τελευτῆς Πτολεμαίῳ τῷ υἱῷ, Φιλαδέλφῳ δὲ ἐπίκλησιν, ὅστις διεδέξατο τὴν πατρῴαν βασιλείαν ἀδελφῶνἀδελφῶν Supply ἀδελφῶν προτιμηθεὶς πρεσβυτέρων, or the like: see note 1.231.1.... φιλέταιρος δὲ πρῶτος μὲν ἐκτήσατο τὴν περὶ Πέργαμον ἀρχὴν καὶ κατέσχεν εὐνοῦχος ὤν, κατέστρεψε δὲ τὸν βίον ὀγδοήκοντα ἐτῶν γενόμενος. Ἄτταλος δὲ ὁ ἐπικληθεὶς Φιλάδελφος, τῶν Περγαμηνῶν καὶ οὗτος βασιλεύων, πρὸς ὃν καὶ Σκιπίων Ῥωμαίων στρατηγὸς ἀφίκετο, δύο καὶ ὀγδοήκοντα ἐτῶν ἐξέλιπε τὸν βίον.

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Μιθριδάτης δʼ ὁ Πόντου βασιλεὺς ὁ προσαγορευθεὶς Κτίστης Ἀντίγονον τὸν μονόφθαλμον φεύγων ἐπὶ Πόντου ἐτελεύτησεν βιώσας ἔτη τέσσαρα καὶ ὀγδοήκοντα, ὥσπερ Ἱερώνυμος ἱστορεῖ καὶ ἄλλοι συγγραφεῖς. Ἀριαράθης δὲ ὁ Καππαδοκῶν βασιλεὺς δύο μὲν καὶ ὀγδοήκοντα ἔζησεν ἔτη, ὡς Ἱερώνυμος ἱστορεῖ· ἐδυνήθη δὲ ἴσως καὶ ἐπὶ πλέον διαγενέσθαι, ἀλλʼ ἐν τῇ πρὸς· Περδίκκαν μάχῃ ζωγρηθεὶς ἀνεσκολοπίσθη.

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Μιθριδάτης δὲ ὁ Πόντου βασιλεὺς ὁ προσαγορευθεὶς Κτίστης Ἀντίγονον τὸν μονόφθαλμον φεύγων ἐπὶ Πόντου ἐτελεύτησεν βιώσας ἔτη τέσσαρα καὶ ὀγδοήκοντα, ὥσπερ Ἱερώνυμος ἱστορεῖ καὶ ἄλλοι συγγραφεῖς. Ἀριαράθης δὲ ὁ Καππαδοκῶν βασιλεὺς δύο μὲν καὶ ὀγδοήκοντα ἔζησεν ἔτη, ὡς Ἱερώνυμος ἱστορεῖ· ἐδυνήθη δὲ ἴσως καὶ ἐπὶ πλέον διαγενέσθαι, ἀλλʼ ἐν τῇ πρὸς Περδίκκαν μάχῃ ζωγρηθεὶς ἀνεσκολοπίσθη.

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Κῦρος δὲ ὁ Περσῶν, βασιλεὺς ὁ παλαιός, ὡς δηλοῦσιν οἱ Περσῶν καὶ Ἀσσυρίων ὧροι, οἷς καὶ Ὀνησίκριτος ὁ τὰ περὶ Ἀλέξανδρον συγγράψας συμφωνεῖν δοκεῖ, ἑκατοντούτης γενόμενος ἐζήτει μὲν ἕνα ἕκαστον τῶν φίλων, μαθὼν δὲ τοὺς πλείστους διεφθαρμένους ὑπὸ Καμβύσου τοῦ υἱέος, καὶ φάσκοντος Καμβύσου κατὰ πρόσταγμα τὸ ἐκείνου ταῦτα πεποιηκέναι, τὸ μέν τι πρὸς τὴν ὠμότητα τοῦ υἱοῦ διαβληθείς, τό τι ὡς παρανοοῦντα αὑτὸν αἰτιασάμενος ἀθυμήσας ἐτελεύτα τὸν βίον.

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Κῦρος δὲ ὁ Περσῶν βασιλεὺς ὁ παλαιός, ὡς δηλοῦσιν οἱ Περσῶν καὶ Ἀσσυρίων ὧροι, οἷς καὶ Ὀνησίκριτος ὁ τὰ περὶ Ἀλέξανδρον συγγράψας συμφωνεῖν δοκεῖ, ἑκατοντούτης γενόμενος ἐζήτει μὲν ἕνα ἕκαστον τῶν φίλων, μαθὼν δὲ τοὺς πλείστους διεφθαρμένους ὑπὸ Καμβύσου τοῦ υἱέος, καὶ φάσκοντος Καμβύσου κατὰ πρόσταγμα τὸ ἐκείνου ταῦτα πεποιηκέναι, τὸ μέν τι πρὸς τὴν ὠμότητα τοῦ υἱοῦ διαβληθείς, τὸ δέ τι ὡς παρανοοῦντα αὑτὸν αἰτιασάμενος ἀθυμήσας ἐτελεύτα τὸν βίον.

Ἀρταξέρξης ὁ Μνήμων ἐπικληθείς, ἐφʼ ὃν Κῦρος ὁ ἀδελφὸς ἐστρατεύσατο, βασιλεύων ἐν Πέρσαις ἐτελεύτησεν νόσῳ ἓξ καὶ ὀγδοήκοντα ἐτῶν γενόμενος, ὡς δὲ Δίνων ἱστορεῖ, τεσσάρων καὶ ἐνενήκοντα. Ἀρταξέρξης ἕτερος Περσῶν βασιλεύς, ὅν φησιν ἐπὶ τῶν πατέρων τῶν ἑαυτοῦ Ἰσίδωρος ὁ Χαρακηνὸς συγγραφεὺς βασιλεύειν, ἔτη τρία καὶ ἐνενήκοντα βιοὺς ἐπιβουλῇ τἀδελφοῦ Γωσίθρου ἐδολοφονήθη. Σινατρόκης δὲ ὁ Παρθυαίων βασιλεὺς ἔτος ὀγδοηκοστὸν ἤδη γεγονὼς ὑπὸ Σακαυράκων Σκυθῶν καταχθεὶς βασιλεύειν ἤρξατο καὶ ἐβασίλευσεν ἔτη ἑπτά. Τιγράνης δὲ ὁ Ἀρμενίων βασιλεύς, πρὸς ὃν Λούκουλλος ἐπολέμησεν, πέντε καὶ ὀγδοήκοντα ἐτῶν ἐτελεύτα νόσῳ.

-Ὑσπαυσίνης δὲ ὁ Χάρηκος καὶ τῶν κατʼ Ἐρυθρὰν θάλασσαν τόπων βασιλεὺς πέντε καὶ ὀγδοήκοντα ἐτῶν νοσήσας ἐτελεύτησεν. Τίραιος δʼ ὁ μεθʼ Ὑσπαυσίνην τρίτος βασιλεύσας δύο καὶ ἐνενήκοντα βιοὺς ἔτη ἐτελεύτα νόσῳ. Ἀρτάβαζος δὲ ὁ μετὰ Τίραιον ἕβδομος βασιλεύσας Χάρακος ἓξ καὶ ὀγδοήκοντα ἐτῶν καταχθεὶς ὑπὸ Πάρθων ἐβασίλευσε. Καμνασκίρης δὲ βασιλεὺς Παρθυαίων ἓξ καὶ ἐνενήκοντα ἔζησεν ἔτη. +Ὑσπαυσίνης δὲ ὁ Χάρηκος καὶ τῶν κατʼ Ἐρυθρὰν θάλασσαν τόπων βασιλεὺς πέντε καὶ ὀγδοήκοντα ἐτῶν νοσήσας ἐτελεύτησεν. Τίραιος δὲ ὁ μεθʼ Ὑσπαυσίνην τρίτος βασιλεύσας δύο καὶ ἐνενήκοντα βιοὺς ἔτηἔτη Schwartz: not in MSS. ἐτελεύτα νόσῳ. Ἀρτάβαζος δὲ ὁ μετὰ Τίραιον ἕβδομος βασιλεύσας Χάρακος ἓξ καὶ ὀγδοήκοντα ἐτῶν καταχθεὶς ὑπὸ Πάρθων ἐβασίλευσε. Καμνασκίρης δὲ βασιλεὺς Παρθυαίων ἓξ καὶ ἐνενήκοντα ἔζησεν ἔτη.

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Μασσινίσσας δὲ Μαυρουσίων βασιλεὺς ἐνενήκοντα ἐβίωσεν ἔτη. Ἄσανδρος δὲ ὁ ὑπὸ τοῦ θεοῦ Σεβαστοῦ ἀντὶ ἐθνάρχρυ βασιλεὺς ἀναγορευθεὶς Βοσπόρου περὶ ἔτη ὢν ἐνενήκοντα ἱππομαχῶν καὶ πεζομαχῶν οὐδενὸς ἥττων ἐφάνη· ὡς δὲ ἑώρα τοὺς ἑαυτοῦ ὑπὸ τὴν μάχην Σκριβωνίῳ προστιθεμένους ἀποσχόμενος σιτίων ἐτελεύτησεν βιοὺς ἔτη τρία καὶ ἐνενήκοντα· Γοαισὸς δέ, ὥς φησιν Ἰσίδωρος ὁ Χαρακηνός, ἐπὶ τῆς ἑαυτοῦ ἡλικίας Ὀμάνων τῆς ἀρωματοφόρου βασιλεύσας πεντεκαίδεκα καὶ ἑκατὸν γεγονὼς ἐτῶν ἐτελεύτησεν νόσῳ.

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Μασσινίσσας δὲ Μαυρουσίων βασιλεὺς ἐνενήκοντα ἐβίωσεν ἔτη. Ἄσανδρος δὲ ὁ ὑπὸ τοῦ θεοῦ Σεβαστοῦ ἀντὶ ἐθνάρχου βασιλεὺς ἀναγορευθεὶς Βοσπόρου περὶ ἔτη ὢν ἐνενήκοντα ἱππομαχῶν καὶ πεζομαχῶν οὐδενὸς ἥττων ἐφάνη· ὡς δὲ ἑώρα τοὺς ἑαυτοῦ ὑπὸ τὴν μάχηντοὺς ἑαυτοῦ ὑπὸ τὴν μάχην Guyet: τοὺς ὑπὸ τῇ μάχῃ MSS. Σκριβωνίῳ προστιθεμένους ἀποσχόμενος σιτίων ἐτελεύτησεν βιοὺς ἔτη τρία καὶ ἐνενήκοντα· Γοαισὸς δέ, ὥς φησιν Ἰσίδωρος ὁ Χαρακηνός, ἐπὶ τῆς ἑαυτοῦ ἡλικίας Ὀμάνων τῆς ἀρωματοφόρου βασιλεύσας πεντεκαίδεκα καὶ ἑκατὸν γεγονὼς ἐτῶν ἐτελεύτησεν νόσῳ.

βασιλέας μὲν οὖν τοσούτους ἱστορήκασι μακροβίους οἱ πρὸ ἡμῶν.

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ἐπεὶ δὲ καὶ φιλόσοφοι καὶ πάντες οἱ ʼπερὶ παιδείαν ἔχοντες, ἐπιμέλειάν πως καὶ οὗτοι ποιούμενοι ἑαυτῶν, εἰς μακρὸν γῆρας ἦλθον, ἀναγράψομεν καὶ τούτων τοὺς ʼἱστορημένους, καὶ πρώτους γε φιλοσόφους. Δημόκριτος μὲν Ἀβδηρίτης ἐτῶν γεγονὼς τεσσάρων καὶ ἑκατὸν ἀποσχόμενος τροφῆς ἐτελεύτα. Ξενόφιλος δὲ ὁ μουσικός, ὥς φησιν Ἀριστόξενος, προσσχὼν τῇ Πυθαγόρου φιλοσοφίᾳ ὑπὲρ τὰ πέντε καὶ ἑκατὸν ἔτη Ἀθήνησιν ἐβίωσεν. Σόλων δὲ καὶ Θαλῆς καὶ Πιττακός, οἵτινες τῶν κληθέντων ἑπτὰ σοφῶν ἐγένοντο, ἑκατὸν ἕκαστος ἔζησεν ἔτη,

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ἐπεὶ δὲ καὶ φιλόσοφοι καὶ πάντες οἱ περὶ παιδείαν ἔχοντες, ἐπιμέλειάν πως καὶ οὗτοι ποιούμενοι ἑαυτῶν, εἰς μακρὸν γῆρας ἦλθον, ἀναγράψομεν καὶ τούτων τοὺς ἱστορημένους, καὶ πρώτους γε φιλοσόφους. Δημόκριτος μὲν Ἀβδηρίτης ἐτῶν γεγονὼς τεσσάρων καὶ ἑκατὸν ἀποσχόμενος τροφῆς ἐτελεύτα. Ξενόφιλος δὲ ὁ μουσικός, ὥς φησιν Ἀριστόξενος, προσσχὼν τῇ Πυθαγόρου φιλοσοφίᾳ ὑπὲρ τὰ πέντε καὶ ἑκατὸν ἔτη Ἀθήνησιν ἐβίωσεν. Σόλων δὲ καὶ Θαλῆς καὶ Πιττακός, οἵτινες τῶν κληθέντων ἑπτὰ σοφῶν ἐγένοντο, ἑκατὸν ἕκαστος ἔζησεν ἔτη,

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Ζήνων δὲ ὁ τῆς Στωϊκῆς φιλοσοφίας ἀρχηγὸς ὀκτὼ καὶ ἐνενήκοντα· ὅν φασιν εἰσερχόμενον εἰς τὴν ἐκκλησίαν καὶ προσπταίσαντα ἀναφθέγξασθαι, Τί με βοᾷς; καὶ ὑποστρέψαντα οἴκαδε καὶ ἀποσχόμενον τροφῆς τελευτῆσαι τὸν βίον. Κλεάνθης δὲ ὁ Ζήνωνος μαθητὴς καὶ διάδοχος ἐννέα καὶ ἐνενήκοντα· οὗτος γεγονὼς ἔτη φῦμα ἔσχεν ἐπὶ τοῦ χείλους καὶ ἀποκαρτερῶν ἐπελθόντων αὐτῷ παρʼ ἑταίρων τινῶν γραμμάτων προσενεγκάμενος τροφὴν καὶ πράξας περὶ ὧν ἠξίουν οἱ φίλοι, ἀποσχόμενος αὖθις τροφῆς ἐξέλιπε τὸν βίον.

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Ζήνων δὲ ὁ τῆς Στωϊκῆς φιλοσοφίας ἀρχηγὸς ὀκτὼ καὶ ἐνενήκοντα· ὅν φασιν εἰσερχόμενον εἰς τὴν ἐκκλησίαν καὶ προσπταίσαντα ἀναφθέγξασθαι, Τί με βοᾷς; καὶ ὑποστρέψαντα οἴκαδε καὶ ἀποσχόμενον τροφῆς τελευτῆσαι τὸν βίον. Κλεάνθης δὲ ὁ Ζήνωνος μαθητὴς καὶ διάδοχος ἐννέα καὶ ἐνενήκοντα οὗτος γεγονὼς ἔτη φῦμα ἔσχεν ἐπὶ τοῦ χείλους καὶ ἀποκαρτερῶν ἐπελθόντων αὐτῷ παρʼ ἑταίρων τινῶν γραμμάτων προσενεγκάμενος τροφὴν καὶ πράξας περὶ ὧν ἠξίουν οἱ φίλοι, ἀποσχόμενος αὖθις τροφῆς ἐξέλιπε τὸν βίον.

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Ξενοφάνης δὲ ὁ Δεξίνου μὲν υἱός, Ἀρχελάου δὲ τοῦ φυσικοῦ μαθητὴς ἐβίωσεν ἔτη ἓν καὶ ἐνενήκοντα· Ξενοκράτης δὲ Πλάτωνος μαθητὴς γενόμενος τέσσαρα καὶ ὀγδοήκοντα· Καρνεάδης δὲ ὁ τῆς νεωτέρας Ἀκαδημίας ἀρχηγὸς ἔτη πέντε καὶ ὀγδοήκοντα· Χρύσιππος ἓν καὶ ὀγδοήκοντα Διογένης δὲ ὁ Σελευκεὺς ἀπὸ Τίγριος Στωϊκὸς φιλόσοφος ὀκτὼ καὶ ὀγδοήκοντα· Ποσειδώνιος Ἀπαμεὺς τῆς Συρίας, νόμῳ δὲ Ῥόδιος, φιλόσοφός τε ἅμα καὶ ἱστορίας συγγραφεύς τέσσαρα καὶ ὀγδοήκοντα· Κριτόλαος ὁ Περιπατητικὸς ὑπὲρ δύο. καὶ ὀγδοήκοντα.

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Ξενοφάνης δὲ ὁ Δεξίνου μὲν υἱός, Ἀρχελάου δὲ τοῦ φυσικοῦ μαθητὴς ἐβίωσεν ἔτη ἓν καὶ ἐνενήκοντα· Ξενοκράτης δὲ Πλάτωνος μαθητὴς γενόμενος τέσσαρα καὶ ὀγδοήκοντα·· Καρνεάδης δὲ ὁ τῆς νεωτέρας Ἀκαδημίας ἀρχηγὸς ἔτη πέντε καὶ ὀγδοήκοντα·· Χρύσιππος ἓν καὶ ὀγδοήκοντα· Διογένης δὲ ὁ Σελευκεὺς ἀπὸ Τίγριος Στωϊκὸς φιλόσοφος ὀκτὼ καὶ ὀγδοήκοντα·· Ποσειδώνιος Ἀπαμεὺς τῆς Συρίας, νόμῳ δὲ Ῥόδιος, φιλόσοφός τε ἅμα καὶ ἱστορίας συγγραφεὺς τέσσαρα καὶ ὀγδοήκοντα·· Κριτόλαος ὁ Περιπατητικὸς ὑπὲρ δύο καὶ ὀγδοήκοντα·.

Πλάτων δὲ ὁ ἱερώτατος ἓν καὶ ὀγδοήκοντα. Ἀθηνόδωρος Σάνδωνος Ταρσεὺς Στωϊκός, ὃς καὶ διδάσκαλος ἐγένετο Καίσαρος Σεβαστοῦ θεοῦ, ὑφʼ οὗ ἡ Ταρσέων πόλις καὶ φόρων ἐκουφίσθη, δύο καὶ ὀγδοήκοντα ἔτη βιοὺς ἐτελεύτησεν ἐν τῇ πατρίδι, καὶ τιμὰς ὁ Ταρσέων δῆμος αὐτῷ κατʼ ἔτος ἕκαστον ἀπονέμει ὡς ἥρωϊ. Νέστωρ δὲ Στωϊκὸς ἀπὸ Ταρσοῦ διδάσκαλος Καίσαρος Τιβερίου ἔτη δύο καὶ ἐνενήκοντα· Ξενοφῶν δὲ ὁ Γρύλλου ὑπὲρ τὰ ἐνενήκοντα ἐβίωσεν ἔτη.

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οὗτοι μὲν φιλοσόφων οἱ ἔνδοξοι. συγγραφέων δὲ Κτησίβιος μὲν ἐτῶν ἑκατὸν καὶ τεσσάρων ἐν περιπάτῳ ἐτελεύτησεν, ὡς Ἀπολλόδωρος ἐν τοῖς χρονικοῖς ἱστορεῖ. Ἱερώνυμος δʼ ἐν πολέμοις γενόμενος καὶ πολλοὺς καμάτους ὑπομείνας καὶ τραύματα ἔζησεν ἔτη τέσσαρα καὶ ἑκατόν, ὡς Ἀγαθαρχίδης ἐν τῇ ἐνάτῃ τῶν περὶ τῆς Ἀσίας ἱστοριῶν λέγει, καὶ θαυμάζει γε τὸν ἄνδρα ὡς μέχρι τῆς τελευταίας ἡμέρας ἄρτιον ὄντα ἐν ταῖς συνουσίαις καὶ πᾶσι τοῖς αἰσθητηρίοις, μηδενὸς γενόμενον τῶν πρὸς ὑγίειαν ἐλλιπῆ. Ἑλλάνικος ὁ Λέσβιος ὀγδοήκοντα καὶ πέντε, καὶ Φερεκύδης ὁ Σύριος ὁμοίως ὀγδοήκοντα καὶ πέντε. Τίμαιος ὁ Ταυρομενίτης ἓξ καὶ ἐνενήκοντα· Ἀριστόβουλος δʼ ὁ Κασανδρεὺς ὑπὲρ τὰ ἐνενήκοντα ἔτη λέγεται βεβιωκέναι, τὴν ἱστορίαν δὲ τέταρτον καὶ ὀγδοηκοστὸν ἔτος γεγονὼς ἤρξατο συγγράφειν, ὡς αὐτὸς ἐν ἀρχῇ τῆς πραγματείας λέγει. Πολύβιος δὲ ὁ Λυκόρτα Μεγαλοπολίτης ἀγρόθεν ἀνελθὼν ἀφʼ ἵππου κατέπεσεν καὶ ἐκ τούτου νοσήσας ἀπέθανεν ἐτῶν δύο καὶ ὀγδοήκοντα, Ὑψικράτης δὲ ὁ Ἀμισηνὸς συγγραφεὺς διὰ πολλῶν μαθημάτων γενόμενος ἔτη δύο καὶ ἐνενήκοντα.

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οὗτοι μὲν φιλοσόφων οἱ ἔνδοξοι. συγγραφέων δὲ Κτησίβιος μὲν ἐτῶν ἑκατὸν καὶ τεσσάρωνἑκατον καὶ τεσσάρων Text Belin : ρκδ (a misreading of ρκ΄δ) MSS. ἐν περιπάτῳ ἐτελεύτησεν, ὡς Ἀπολλόδωρος ἐν τοῖς χρονικοῖς ἱστορεῖ. Ἱερώνυμος δ’ ἐν πολέμοις γενόμενος καὶ πολλοὺς καμάτους ὑπομείνας καὶ τραύματα ἔζησεν ἔτη τέσσαρα καὶ ἑκατόν, ὡς Ἀγαθαρχίδης ἐν τῇ ἐνάτῃ τῶν περὶ τῆς Ἀσίας ἱστοριῶν λέγει, καὶ θαυμάζει γε τὸν ἄνδρα ὡς μέχρι τῆς τελευταίας ἡμέρας ἄρτιον ὄντα ἐν ταῖς συνουσίαις καὶ πᾶσι τοῖς αἰσθητηρίοις, μηδενὸς γενόμενον τῶν πρὸς ὑγίειαν ἐλλιπῆ. Ἑλλάνικος ὁ Λέσβιος ὀγδοήκοντα καὶ πέντε, καὶ Φερεκύδης ὁ Σύριος ὁμοίως ὀγδοήκοντα καὶ πέντε. Τίμαιος ὁ Ταυρομενίτης ἓξ καὶ ἐνενήκοντα· Ἀριστόβουλος δὲ ὁ Κασανδρεὺς ὑπὲρ τὰ ἐνενήκοντα ἔτη λέγεται βεβιωκέναι, τὴν ἱστορίαν δὲ τέταρτον καὶ ὀγδοηκοστὸν ἔτος γεγονὼς ἤρξατο συγγράφειν, ὡς αὐτὸς ἐν ἀρχῇ τῆς πραγματείας λέγει. Πολύβιος δὲ ὁ Λυκόρτα Μεγαλοπολίτης ἀγρόθεν ἀνελθὼν ἀφʼ ἵππου κατέπεσεν καὶ ἐκ τούτου νοσήσας ἀπέθανεν ἐτῶν δύο καὶ ὀγδοήκοντα, Ὑψικράτης δὲ ὁ Ἀμισηνὸς συγγραφεὺς διὰ πολλῶν μαθημάτων γενόμενος ἔτη δύο καὶ ἐνενήκοντα.

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ῥητόρων δὲ Γοργίας, ὅν τινες σοφιστὴν καλοῦσιν, ἔτη ἑκατὸν ὀκτώ· τροφῆς δὲ ἀποσχόμενος ἐτελεύτησεν· ὅν φασιν ἐρωτηθέντα τὴν αἰτίαν τοῦ μακροῦ γήρως καὶ ὑγιεινοῦ ἐν πάσαις ταῖς αἰσθήσεσιν εἰπεῖν, διὰ τὸ μηδέποτε συμπεριενεχθῆναι ταῖς ἄλλων εὐωχίαις. Ἰσοκράτης ἓξ καὶ ἐνενήκοντα ἔτη γεγονὼς τὸν πανηγυρικὸν ἔγραφε λόγον, περὶ ἔτη δʼ ἑνὸς ἀποδέοντα ἑκατὸν γεγονὼς ὡς ᾔσθετο Ἀθηναίους ὑπὸ Φιλίππου ἐν τῇ περὶ Χαιρώνειαν μάχῃ νενικημένους, ποτνιώμενος τὸν Εὐριπίδειον στίχον προηνέγκατο εἰς ἑαυτὸν ἀναφέρων, Σιδώνιὸν ποτʼ ἄστυ Κάδμος ἐκλιπών· καὶ ἐπειπὼν ὡς δουλεύσει ἡ Ἑλλάς, ἐξέλιπε τὸν βίον. Ἀπολλόδωρος δὲ ὁ Περγαμηνὸς ῥήτωρ, θεοῦ Καίσαρος Σεβαστοῦ διδάσκαλος γενόμενος καὶ σὺν Ἀθηνοδώρῳ τῷ Ταρσεῖ φιλοσόφῳ παιδεύσας αὐτόν, ἔζησεν ταὐτὰ τῷ Ἀθηνοδώρῳ ἔτη ὀγδοήκοντα δύο. Ποτάμων δὲ οὐκ ἄδοξος ῥήτωρ ἔτη ἐνενήκοντα.

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ῥητόρων δὲ Γοργίας, ὅν τινες σοφιστὴν καλοῦσιν, ἔτη ἑκατὸν ὀκτώ· τροφῆς δὲ ἀποσχόμενος ἐτελεύτησεν· ὅν φασιν ἐρωτηθέντα τὴν αἰτίαν τοῦ μακροῦ γήρως καὶ ὑγιεινοῦ ἐν πάσαις ταῖς αἰσθήσεσιν εἰπεῖν, διὰ τὸ μηδέποτε συμπεριενεχθῆναι ταῖς ἄλλων εὐωχίαις. Ἰσοκράτης ἓξ καὶ ἐνενήκοντα ἔτη γεγονὼς τὸν πανηγυρικὸν ἔγραφε λόγον, περὶ ἔτη δὲ ἑνὸς ἀποδέοντα ἑκατὸν γεγονὼς ὡς ᾔσθετο Ἀθηναίους ὑπὸ Φιλίππου ἐν τῇ περὶ Χαιρώνειαν μάχῃ νενικημένους, ποτνιώμενος τὸν Εὐριπίδειον στίχον προηνέγκατο εἰς ἑαυτὸν ἀναφέρων, Σιδώνιόν ποτʼ ἄστυ Κάδμος ἐκλιπών· καὶ ἐπειπὼν ὡς δουλεύσει ἡ Ἑλλάς, ἐξέλιπε τὸν βίον. Ἀπολλόδωρος δὲ ὁ Περγαμηνὸς ῥήτωρ, θεοῦ Καίσαρος Σεβαστοῦ διδάσκαλος γενόμενος καὶ σὺν Ἀθηνοδώρῳ τῷ Ταρσεῖ φιλοσόφῳ παιδεύσας αὐτόν, ἔζησεν ταὐτὰ τῷ Ἀθηνοδώρῳ ἔτη ὀγδοήκοντα δύο. Ποτάμων δὲ οὐκ ἄδοξος ῥήτωρ ἔτη ἐνενήκοντα.

Σοφοκλῆς ὁ τραγῳδοποιὸς ῥᾶγα σταφυλῆς καταπιὼν ἀπεπνίγη πέντε καὶ ἐνενήκοντα ζήσας ἔτη. οὗτος ὑπὸ Ἰοφῶντος τοῦ υἱέος ἐπὶ τέλει τοῦ βίου παρανοίας κρινόμενος ἀνέγνω τοῖς δικασταῖς Οἰδίπουν τὸν ἐπὶ Κολωνῷ, ἐπιδεικνύμενος διὰ τοῦ δράματος ὅπως τὸν νοῦν ὑγιαίνει, ὡς τοὺς δικαστὰς τὸν μὲν ὑπερθαυμάσαι, καταψηφίσασθαι δὲ τοῦ υἱοῦ αὐτοῦ μανίαν.

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Κρατῖνος δὲ ὁ τῆς κωμῳδίας ποιητὴς ἑπτὰ πρὸς τοῖς ἐνενήκοντα ἔτεσιν ἐβίωσε, καὶ πρὸς τῷ τέλει τοῦ βίου διδάξας τὴν Πυτίνην καὶ νικήσας μετʼ οὐ πολὺ ἐτελεύτα. καὶ Φιλήμων δὲ ὁ κωμικός, ὁμοίως τῷ Κρατίνῳ ἑπτὰ καὶ ἐνενήκοντα ἔτη βιούς, κατέκειτο μὲν ἐπὶ - κλίνης ἠρεμῶν, θεασάμενος δὲ ὄνον τὰ παρεσκευασμένα αὐτῷ σῦκα κατεσθίοντα ὥρμησε μὲν εἰς γέλωτα, καλέσας δὲ τὸν οἰκέτην καὶ σὺν πολλῷ καὶ ἀθρόῳ γέλωτι εἰπὼν προσδοῦναι τῷ ὄνῳ ἀκράτου ῥοφεῖν ἀποπνιγεὶς ὑπὸ τοῦ γέλωτος ἀπέθανεν. καὶ Ἐπίχαρμος δὲ ὁ τῆς κωμῳδίας ποιητὴς καὶ αὐτὸς ἐνενήκοντα καὶ ἑπτὰ ἔτη λέγεται βιῶναι.

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Κρατῖνος δὲ ὁ τῆς κωμῳδίας ποιητὴς ἑπτὰἑπτὰ Ν, vulg.: τέσσαραα other MSS., Schwartz. πρὸς τοῖς ἐνενήκοντα ἔτεσιν ἐβίωσε, καὶ πρὸς τῷ τέλει τοῦ βίου διδάξας τὴν Πυτίνην καὶ νικήσας μετʼ οὐ πολὺ ἐτελεύτα. καὶ Φιλήμων δὲ ὁ κωμικός,ὁ κωμικὸς MSS.: κωμικὸς Schwartz. ὁμοίως τῷ Κρατίνῳ ἑπτὰ καὶ ἐνενήκοντα ἔτη βιούς, κατέκειτο μὲν ἐπὶ κλίνης ἠρεμῶν, θεασάμενος δὲ ὄνον τὰ παρεσκευασμένα αὐτῷ σῦκα κατεσθίοντα ὥρμησε μὲν εἰς γέλωτα, καλέσας δὲ τὸν οἰκέτην καὶ σὺν πολλῷ καὶ ἀθρόῳ γέλωτι εἰπὼν προσδοῦναι τῷ ὄνῳ ἀκράτου ῥοφεῖν ἀποπνιγεὶς ὑπὸ τοῦ γέλωτος ἀπέθανεν. καὶ Ἐπίχαρμος δὲ ὁ τῆς κωμῳδίας ποιητὴς καὶ αὐτὸς ἐνενήκοντα καὶ ἑπτὰ ἔτη λέγεται βιῶναι.

Ἀνακρέων δὲ ὁ τῶν μελῶν ποιητὴς ἔζησεν ἔτη πέντε καὶ ὀγδοήκοντα, καὶ Στησίχορος δὲ ὁ μελοποιὸς ταὐτά, Σιμωνίδης δὲ ὁ Κεῖος ὑπὲρ τὰ ἐνενήκοντα.

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καὶ Λυκοῦργος δὲ ὁ νομοθέτης τῶν Λακεδαιμονίων πέντε καὶ ὀγδοήκοντα ἔτη ζῆσαι ἱστορεῖται.

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τοσούτους ἐδυνήθημεν βασιλέας καὶ πεπαιδευμένους ἀθροῖσαι· ἐπεὶ δὲ ὑπεσχόμην καὶ Ῥωμαίων τινὰς καὶ τῶν τὴν Ἰταλίαν οἰκησάντων μακροβίων ἀναγράψαι, τούτους σοι, θεῶν βουλομένων, ἱερώτατε Κυίντιλλε, ἐν ἄλλῳ δηλώσομεν λόγῳ.

diff --git a/data/tlg0062/tlg012/__cts__.xml b/data/tlg0062/tlg012/__cts__.xml index 88e3389a9..1253f7ef0 100644 --- a/data/tlg0062/tlg012/__cts__.xml +++ b/data/tlg0062/tlg012/__cts__.xml @@ -1,11 +1,17 @@ - + Verae historiae - + Ἀληθῶν Διηγημάτων Lucian, Vol. 1. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1913. - - \ No newline at end of file + + + A True Story + Lucian, Vol. 1. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1913. + + + + diff --git a/data/tlg0062/tlg012/tlg0062.tlg012.perseus-eng1.xml b/data/tlg0062/tlg012/tlg0062.tlg012.perseus-eng1.xml new file mode 100644 index 000000000..d0c02fef5 --- /dev/null +++ b/data/tlg0062/tlg012/tlg0062.tlg012.perseus-eng1.xml @@ -0,0 +1,2490 @@ + + + + + + +A True Story +Lucian of Samosata +Austin Morris Harmon, 1878-1950 +National Endowment for the Humanities +Gregory Crane + +Gregory Crane +OCRd, tagged and added initial corrections to the text + + + +Perseus Digital Library +tlg0062.tlg001.1st1K-eng1.xml + +Available under a Creative Commons Attribution-ShareAlike 4.0 International License + +2023 +Trustees of Tufts University +United States + + + + + +Lucian + + +Austin Morris Harmon + + +Lucian of Samosata + +Trustees of Tufts University +Cambridge, MA +1913 + +1 + +The Hathi Trust + + + + + +

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+A True StoryIt is unfortunate that we cannot enjoy the full bouquet of +this good wine because so many of the works which Lucian +parodies here are lost. The little that remains of his +originals has been gathered by A. Stengel (De Luciani Veris +Historiis, Berlin 1911, from whom I cite as much as space +permits). +
+I +

+ +Men interested in athletics and in the care of +their bodies think not only of condition and exercise +but: also of relaxation in season; in fact, they +consider this the principal part of training. In like +manner students, I think, after much reading of +serious works may profitably relax their minds and +put them in better trim for future labour. + +

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+It +would be appropriate recreation for them if they +were to take up the sort of reading that, instead of +affording just pure amusement based on wit and +humour, also boasts a little food for thought that the +Muses would not altogether spurn; and I think +they will consider the present work something +of the kind. They will find it enticing not only +for the novelty of its subject, for the humour of its +plan and because I tell all kinds of lies in a plausible +and specious way, but also because everything in my +story is a more or less comical parody of one or + + + + +another of the poets, historians and philosophers of +old, who have written much that smacks of miracles +and fables. I would cite them by name, were it +not that you yourself will recognise them from +your reading. + +

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+One of them is Ctesias, son of +Ctesiochus, of Cnidos, who wrote a great deal about +India and its characteristics that he had never seen +himself nor heard from anyone else with a reputation +for truthfulness. Iambulus also wrote much that +was strange about the countries in the great sea: he +made up a falsehood that is patent to everybody, but +wrote a story that is not uninteresting for all that. +The writings of Ctesias and Iambulus are lost; also those +of Antonius Diogenes, whose story, On the Wonders beyond +Thule, was according to Photius (Bibb., cod. 166, 111 b) the +fountain-head of Lucian’s tale. +Many others, with the same intent, have written about +imaginary travels and journeys of theirs, telling of +huge beasts, cruel men and strange ways of living. +Their guide and instructor in this sort of charlatanry +is Homer’s Odysseus, who tells Alcinous and his +court about winds in bondage, one-eyed men, carfnibals and savages; also about animals with many +heads, and transformations of his comrades wrought +with drugs. This stuff, and much more like it, is +what our friend humbugged the illiterate Phaeacians +with! + +

+ +

+ +Well, on reading all these authors, I did +not find much fault with them for their lying, as I +saw that this was already a common practice even +among men who profess philosophy.A slap at Plato’s Republic (x. 614 A seg.), as the scholiast +says. +I did wonder, +though, that they thought that they could write untruths and not get caught at it. Therefore, as I myself, +thanks to my vanity, was eager to hand something + + + + + + +down to posterity, that I might not be the only one +excluded from the privileges of poetic licence, and +as I had nothing true to tell, not having had any +adventures of significance, I took to lying. But my +lying is far more honest than theirs, for though I +tell the truth in nothing else, I shall at least be +truthful in saying that I ama liar. I think I can +escape the censure of the world by my own admission that I am not telling a word of truth. Be it +understood, then, that I am writing about things +which I have neither seen nor had to do with nor +learned from others—which, in fact, do not exist at +all and, in the nature of things, cannot exist. +Compare the protestations of Ctesias and of Antonius +Diogenes (Phot. cod. 72, 49-50; 166, 109 b). +Therefore my readers should on no account believe +in them. + +

+ +

+ +Once upon a time, setting out from the Pillars +of Hercules and heading for the western ocean with +a fair wind, I went a-voyaging. The motive and +purpose of my journey lay in my intellectual activity +and desire for adventure, and in my wish to find +out what the end of the ocean was, and who the +people were that lived on the other side. On this +account I put aboard a good store of provisions, +stowed water enough, enlisted in the venture fifty of +my acquaintances who were like-minded with myself, +got together also a great quantity of arms, shipped +the best sailing-master to be had at a big inducement, and put my boat—she was a pinnace—in trim +for a long and difficult voyage. + +

+ +

+ +Well, for a day and +a night we sailed before the wind without making +very much offing, as land was still dimly in sight ; but +at sunrise on the second day the wind freshened, the - + + + + + +sea rose, darkness came on, and before we knew it we +could no longer even get our canvas in. Committing +ourselves to the gale and giving up, we drove for +seventy-nine days. On the eightieth day, however, +the sun came out suddenly and at no great distance +we saw a high, wooded island ringed about with +sounding surf, which, however, was not rough, as +already the worst of the storm was abating. +This paragraph is based on Iambulus (Diod. 2. 55).

+ +

Putting in and going ashore, we lay on the ground +for some time in consequence of our long misery, but +finally we arose and told off thirty of our number to +stay and guard the ship and twenty to go inland with +me and look over the island. + +

+ +

+ +When we had gone +forward through the wood about three furlongs from +the sea, we saw a slab of bronze, inscribed with +Greek letters, faint and obliterated, which said : “To +this point came Hercules and Dionysus.” There +were also two footprints in the rock close by, one of +which was a hundred feet long, the other less—to +my thinking, the smaller one was left by Dionysus, +the other by Hercules. +Cf. Herod. 4, 82; a footprint of Hercules, two cubits +long. We did obeisance and +went on, but had not gone far when we came upon a +river of wine, just as like as could be to Chian. +Cf. Ctesias (Phot. cod. 72, 46 a). + +The +stream was large and full, so that in places it was +actually navigable. Thus we could not help having +much greater faith in.the inscription on the slab, +seeing the evidence of Dionysus’ visit. I resolved + + + + + + +to find out where the river took its rise, and +went up along the stream. What I found was +not a source, but a number of large grapevines, +full of clusters; beside the root of each flowed a +spring of clear wine, and the springs gave rise to the +river. There were many fish to be seen in it, very +similar to wine in colour and in taste. In fact, on +catching and eating some of them, we became drunk, +and when we cut into them we found them full +of lees, of course. Later on, we bethought ourselves +to mix with them the other kind of fish, those from +the water, and so temper the strength of our edible +wine. + +

+ +

+ +Next, after crossing the river at a place where +it was fordable, we found something wonderful in +grapevines. The part which came out of the ground, +the trunk itself, was stout and well-grown, but the +upper part was in each case a woman, entirely perfect from the waist up. They were like our pictures +of Daphne turning into a tree when Apollo is just +catching her. Out of their finger-tips grew the +branches, and they were full of grapes. Actually, +the hair of their heads was tendrils and leaves and +clusters! When we came up, they welcomed and +greeted us, some of them speaking Lydian, some +Indian, but the most part Greek. They even kissed +us on the lips, and everyone that was kissed at once +became reeling drunk. They did not suffer us, however, to gather any of the fruit, but cried out in pain +when it was plucked. Some of them actually wanted +us to embrace them, and two of my comrades complied, but could not get away again. They were +‘held fast by the part which had touched them, for it + + + + +had grown in and struck root. Already branches +had grown from their fingers, tendrils entwined +them, and they were on the point of bearing fruit +like the others any minute. +

+ +

+ +Leaving them in the +lurch, we made off to the boat, and on getting there, +told the men we had left behind about everything, +including the affair of our comrades with the vines. +Then, taking jars, we furnished ourselves not only +with water but with wine from. the river, encamped +for the night on the beach close by, and at daybreak +put to sea with a moderate breeze.

+

+About noon, when the island was no longer in +sight, a whirlwind suddenly arose, spun the boat +about, raised her into the air about three hundred +furlongs and did not let her down into the sea again ; +but while she was hung up aloft a wind struck her +sails and drove her ahead with bellying canvas. + +

+ +

+ +For +seven days and seven nights we sailed the air, and on +the eighth day we saw a great country in it, resembling an island, bright and round and shining with +a great light. Running in there and anchoring, we +went ashore, and on investigating found that the land +was inhabited and cultivated. By day nothing was +in sight from the place, but as night came on we +began to see many other islands hard by, some +larger, some smaller, and they were like fire in +colour. We also saw another country below, with +cities in it and rivers and seas and forests and +mountains, This we inferred to be our own world.

+
+ +
+

+We determined to go still further inland, but +we met what they call the Vulture Dragoons, +and were arrested. These are men riding on large + + + + +vultures and using the birds for horses. The +vultures are large and for the most part have +three heads : you can judge of their size from the +fact that the mast of a large merchantman is not +so long or so thick as the smallest of the quills they +have. +Cf. Odyss. 9, 322f. +The Vulture Dragoons are commissioned to +fly about the country and bring before the king any +stranger they may find, so of course they arrested us +and brought us before him. + + + +When he had looked us +over and drawn his conclusions from our clothes, he +said: “Then you are Greeks, are you, strangers?” +and when we assented, “Well, how did you get here, +with so much air to cross?" We told him all, and +he began and told us about himself: that he too was +a human being, Endymion by name, who had once +been ravished from our country in his sleep, and on +coming there had been made king of the land. He +said that his country was the moon that shines down +on us. +The story of Antonius Diogenes included a description of +a trip to the moon (Phot. 1lla). Compare also Tucian’s +own Icaromenippus. +He urged us to take heart, however, and +suspect no danger, for we should have everything +that we required. + +

+ +

+“And if I succeed,” said he, +“in the war which I am now making on the people +of the sun, you shall lead the happiest of lives with +me.” We asked whothe enemy were, and what the +quarrel was about. “Phaethon,’ said he, “the king +of the inhabitants of the sun—for it is inhabited, +Cf. Lactantius 3, 23, 41: “Seneca says that there have +been Stoics who raised the question of ascribing to the sun +a population of its own." + + + +you know, as well as the moon—has been at war with +us for a long time now. It began in this way. Once +upon a time I gathered together the poorest people +in my kingdom and undertook to plant a colony on +the Morning Star, which was empty and uninhabited. +Phaethon out of jealousy thwarted the colonisation, +meeting us half-way at the head of his Ant Dragoons. +At that time we were beaten, for we were not a +match for them in strength, and we retreated: +now, however, I desire to make war again and plant. +the colony. If you wish, then, you may take part +with me in the expedition and I will give each of +you one of my royal vultures and a complete outfit. +We shall take the field to-morrow.” “Very well,” +said I, “since you think it best.” + +

+ +

+ + +That night we stopped there as his guests, but +at daybreak we arose and took our posts, for the +scouts signalled that the enemy was near. The +number of our army was a hundred thousand, apart +from the porters, the engineers, the infantry and the +foreign allies ; of this total, eighty thousand were +Vulture Dragoons and twenty thousand Grassplumeriders, The Grassplume is also a very large bird, which +instead-of plumage is all shaggy with grass and has +wings very like lettuce-leaves. Next to these the +Millet-shooters and the Garlic-fighters were posted. +Endymion also had allies who came from the Great +Bear—thirty thousand Flea-archers and fifty thousand +Volplaneurs. The Flea-archers ride on great fleas, + + + + +from which they get their name; the fleas are as +large as twelve elephants. The Volplaneurs are +infantry, to be sure, but they fly in the air without +wings. As to the manner of their flight, they pull +their long tunics up through their girdles, let +the baggy folds fill with wind as if they were sails, +and are carried along like boats. For the most part +they serve as light infantry in battle. It was said, too, +that the stars over Cappadocia would send seventy +thousand Sparrowcorns and five thousand Crane +Dragoons. I did not get a look at them, as they did +not come, so I have not ventured to write about +their characteristics, for the stories about them were +wonderful and incredible. +Compare the reticence of Herodotus (1, 193), Thucydides +(3, 113, 6), and Tacitus (Germ. 46). + +

+ +

+ + +These were the forces of Endymion. They all +had the same equipment—helmets of beans (their +beans are large and tough); scale-corselets of +lupines (they sew together the skins of lupines to +make the corselets, and in that country the skin of +the lupine is unbreakable, like horn); shields +and swords of the Greek pattern. + +

+ +

+When the time +came, they took position thus; on the right wing, +the Vulture Dragoons and the king, with the bravest +about him (we were among them); on the left, the +Grassplumes; in the centre, the allies, in whatever +formation they liked. The infantry came to about +sixty million, and was deployed as follows. Spiders +in that country are numerous and large, all of them +far larger than the Cyclades islands. They were + + + + + +commissioned by the king to span the air between +the Moon and the Morning Star with a web, and as +soon as they had finished and had made a plain, he +deployed his infantry on it. Their leaders were +Owlett son of Fairweather, and two others. + +

+ +

+ + +As to the enemy, on the left were the Ant +Dragoons, with whom was Phaethon. They are very +large beasts with wings, like the ants that we have, +except in size: the largest one was two hundred feet +long. +Herodotus (3, 102) tells of ants bigger than foxes. +They themselves fought, as well as their +riders, and made especially good use of their feelers. +They were said to number about fifty thousand. On +their right were posted the Sky-mosquitoes, +numbering also about fifty thousand, all archers +riding on large mosquitoes. Next to them were the +Sky-dancers, a sort of light infantry, formidable +however, like all the rest, for they slung radishes at +long range, and any man that they hit could not hold +out a moment, but died, and his wound was +malodorous. They were said to anoint their missiles +with mallow poison. Beside them were posted the +Stalk-mushrooms, heavy infantry employed at close +quarters, ten thousand in number. They had the +name Stalk-mushrooms because they used mushrooms +for shields and stalks of asparagus for spears. Near +them stood the Puppycorns, who were sent him by +the inhabitants of the Dog-star, five thousand dogfaced men who fight on the back of winged acorns. + +Herodotus (4, 191) tells of dog-headed men and of +headless men with eyes in their breasts. + + + + +It was said that there were tardy allies in Phaethon’s +tase, too—the slingers whom he had summoned from +the Milky Way, and the Cloud-centaurs. The latter +to be sure, arrived just after the battle was over +(if only they had not!); but the slingers did not put +in an appearance at all. On account of this, they +say, Phaethon was furious with them and afterwards +ravaged their country with fire. + +

+ +

+ +This, then, was the array with which Phaethon +came on. Joining battle when the flags had been +flown and the donkeys on both sides had brayed (for +they had donkeys for trumpeters), they fought. The - +left wing of the Sunites fled at. once, without even +receiving the charge of the Vulture Horse, and we +pursued, cutting them down. But their right wing got +the better of the left on our side, and the Sky-mosquitoes advanced in pursuit right up to the infantry. +Then, when the infantry came to the rescue, they +broke and fled, especially as they saw that the forces +on their left had been defeated. It was a glorious +victory, in which many were taken alive and many +were slain; so much blood flowed on the clouds that +they were dyed and looked red, as they do in our +country when the sun is setting, and so much also +dripped down on the earth that I wonder whether +something of the sort did not take place in the sky +long ago, when Homer supposed that Zeus had sent +a rain of blood on account of the death of Sarpedon.1 +Il. 16, 459. +

+ +

+ +When we had returned from.the pursuit we set up +two trophies, one on the spider-webs for the infantry +battle and the other, for the sky battle, on the clouds. + + + + + +We were just doing this when the scouts reported +that the Cloud-centaurs, who should have come to +Phaethon’s aid before the battle, were advancing on +us. Before we knew it, they were coming on in +plain sight, a most unparalleled spectacle, being a +combination of winged horses and men. In size the +men were as large as the Colossus of Rhodes from +_ the waist up, and the horses were as large as a great +merchantman. Their number, however, I leave +unrecorded for fear that someone may think it +incredible, it was so great. Their leader was the +Archer from the Zodiac. When they saw that their +friends had been defeated, they sent word to +Phaethon to advance again, and then, on their own +account, in regular formation fell on the disordered +Moonites, who had broken ranks and scattered to +pursue and to plunder. They put them all to flight, +pursued the king himself to the city and killed most +of his birds; they plucked up the trophies and overran the whole plain woven by the spiders, and they +captured me with two of my comrades. By this +time Phaethon too was present, and other trophies +were being set up by their side. +As for us, we were taken off to the sun that day, +our hands tied behind our backs with a section of +spider-web. + +

+ +

+ +The enemy decided not to lay siege +to the city, but on their way back they built a +wall through the air, so that the rays of the sun +should no longer reach the moon. The wall was +double, made of cloud, so that a genuine eclipse of the +moon took place, and she was completely enshrouded + + + + +in unbroken night. Hard pressed by this, Endymion +sent and begged them to pull down the construction +and not let them lead their lives in darkness. He +promised to pay tribute, to be an ally and not to +make war again, and volunteered to give hostages +for all this. Phaethon and his people held two +assemblies ; on the first day they did not lay aside a +particle of ‘their anger, but on the second day they +softened, and the peace was made on these terms: +Compare the Athenian-Spartan treaty, Thuc. 5, 18. + +

+ +

+ + +On the following conditions the Sunites and their +allies make peace with the Moonites and Heir allies, +to wit: +That the Sunites tear down the dividing- wall and +do not invade the moon again, and that they make +over the prisoners of war, each at a set ransom ; +

+ +

That the Moonites permit the stars tu be autonomous, and do not make war on the Sunites ;

+ +

+That each country aid the other if it be attacked ;

+ +

+That in yearly tribute the King of the Moonites +pay the King of the Sunites ten thousand gallons of +dew, and that he give ten thousand of his people as +hostages ;

+ +

+That the colony on the Morning Star be planted +in common, and that anyone else who so desires may +take part in it;

+ +

+That the treaty be inseribed on a slab of electrum +and set up in mid-air, on the common confines. +Attested under hand and seal.

+ +

+(For the Sunites)

+

Firebrace

+ +

+Parcher

+ +

+Burns

+ + +

(For the Moonites)

+ +

+Darkling

+ +

+Moony

+ +

+Allbright + + + + + + +

+ +

+On those terms peace was made, and then the wall +was torn down at once and we prisoners were restored. +When we reached the moon we were met and tearfully +welcomed by our comrades and by Endymion himself. He wanted me to stay with him and join the +colony, promising to give me his own son in +marriage—there are no women in their country. +But I was not to be persuaded ; I asked him to let +me go down to the sea. When he perceived that he +could not prevail on me, he let us go after +entertaining us for seven days. + +

+ +

+ +In the interval, while I was living on the moon, +I observed some strange and wonderful things +that I wish to speak of. In the first place there is +the fact that they are not born of women but of +men: they marry men and do not even know the +word woman at all! Up to the age of twenty-five +each is a wife, and thereafter a husband: They +carry their children in the calf of the leg instead of +the belly. When conception takes place the calf +begins to swell. In course of time they cut it open +and deliver the child dead, and then they bring it +to life by putting it in the wind with its mouth +open. It seems to me that the term “belly of the +leg" +i.e, calf of the leg. came to us Greeks from there, since the leg +performs the function of a belly with them. But I +will tell you something else, still more wonderful. +They have a kind of men whom they call the +Arboreals, who are brought into the world as follows: +Exsecting a man’s right genital gland, they plant it +in the ground. From it grows a very large tree of + + + + + +flesh, resembling the emblem of Priapus: it has +branches and leaves; and its fruit is acorns a cubit +thick. When these ripen, they harvest them and shell +out the men. Another thing, they have artificial +parts that are sometimes of ivory and sometimes, +with the poor, of wood, and make use of them in +their intercourse. + +

+ +

+ +When a man grows old, he does +not die, but is dissolved like smoke and turns into +air. They all eat the same food; they light a fire +and cook frogs on the coals—they have quantities of +frogs, that fly about in the air—and while they are +cooking, they sit about them as if at table, snuff up +the rising smoke and gorge themselves. +Cf. Herod. 1, 202; 4, 75; Strabo 15, 1, 57. This is +the food they eat, and their drink is air, which is +squeezed into a cup and yields a liquid like dew. +They are not subject to calls of nature, which, in +fact, they have no means of answering. Another +important function, too, is not provided for as one +would expect, but in the hollow of the knee.

+ + +

+A man is thought beautiful in that country if +he is bald and hairless, and they quite detest long-haired people. It is different on the comets, where +they think long-haired people beautiful—there were +visitors in the moon who told us about them. +The point of this is that κομήτης, whence our word comet, +means long-haired. +Another point—they have beards that grow a little +above the knee, and they have no toe-nails, but are +all single-toed. Over each man’s rump grows a long +cabbage-leaf, like a tail, which is always green and + + + + + + +does not break if he falls on his back. + +

+ +

+ +Their noses +run honey of great pungency, and when they work +or take exercise, they sweat milk all over , their +bodies, of such quality that cheese can actually be +made from it by dripping in a little of the honey. +They make oil from onions, and it is very clear and +sweet-smelling, like myrrh. They have many watervines, the grapes. of which are like hailstones, and to +my thinking, the hail that falls down on.us is due +to the bursting. of the bunches when a wind strikes +and shakes, those vines. They use their bellies for +pockets, putting into them anything they have use +for,as they can open and shut them. These parts +do not seem to have any intestines in them or anything else, except that they are all shaggy and hairy +inside, so that the children enter them when it is +cold. + +

+ +

+The clothing of the rich is malleable glass +Lucian’s glass clothing (ὑαλίνη) is a punning parody on +wooden clothing (ξυλίνη), i.e. cotton (Herod. 7, 65). +and +that of the poor, spun bronze; for that region is +rich in bronze, which they work like wool by +wetting it with water. I am reluctant to tell you +what sort of eyes they have, for fear that you may +think me lying on account of the incredibility +of the story, but I will tell you, notwithstanding. +The eyes that they have are removable, and whenever they wish they take them out and put them +away until they want to see: then they put them in +and look. Many, on losing their own, borrow other +people’s to see with, and the rich folk keep a quantity + + + + + +stored up. +Compare the story of the Graeae. +For ears they have plane-leaves, except +only the acorn-men, who have wocden ones. In +the royal purlieus I saw another marvel. + +

+ +

+A large +looking-glass is fixed above a well, which is not very +deep. If a man goes down into the well, he hears +everything that is said among us on earth, and if he +looks into the looking-glass he sees every city and +every country just as if he were standing over it. +When I tried it I saw my family and my whole +native land, but I cannot go further and say for +certain whether they also saw me. Anyone who +does not believe ‘this is so will find, if ever he gets +there himself, that I am telling the truth. +

+ +

+ +To go back to my story, we embraced the king and +his friends, went aboard, and put off. Endymion even +gave me presents—two of the glass tunics, five of +bronze, and a suit of lupine armour—but I left them +all behind in the whale. He also sent a thousand +Vulture Dragoons with us to escort us for sixty miles. + +

+ +

+ +On our way ‘we passed many countries and put +in at the Morning Star, which was just being +colonised. We landed there and procured water. +Going aboard and making for the zodiac, we passed +the sun to port, hugging the shore. We did not +land, though many of my comrades wanted to; for +the wind was unfavourable. But we saw that the +country was green and fertile and well-watered, and +full of untold good things. On seeing us, the Cloudcentaurs, who had entered the service of Phaethon, + + + + +flew up to the ship and then went away again when +they found out that the treaty protected us. + +

+ +

+ +The +Vulture Dragoons had already left us. +Sailing the next night and day we reached Lamptown toward evening, already being on our downward way. This city lies in the air midway between +the Pleiades and the Hyades, though much lower +than the Zodiac. On landing, we did not find any +men at all, but a lot of lamps running about and +loitering in the public square and at the harbour. +Some of them were small and poor, so to speak; a +few, being great and powerful, were very splendid +and conspicuous. Each of them has his own house, +or sconce, they have names like men, and we heard - +them talking. They offered us no harm, but invited +us to be their guests. We were afraid, however, +and none of us ventured to eat a mouthful or close +an eye. They have a public building in the centre +of the city, where their magistrate sits all night and +" ealls each of them by name, and whoever does not +answer is sentenced to death for deserting. They +are executed by being put out. We were at court, +saw what went on, and heard the lamps defend +themselves and tell why they came late. There I +recognised our own lamp: I spoke to hm and +enquired how things were at home, and he told +me all about them.

+ +

+That night we stopped there, but on the next day +we set sail and continued our voyage. By this time + + + + +we were near the clouds. There we saw the city +of Cloudcuckootown, +The capital of Birdland in Aristophanes’ play, The Birds. +and wondered at it, but did +not visit it, as the wind did not permit. The king, +however, was said to be Crow Dawson. It made me +think of Aristophanes the poet, a wise and truthful man whose writings are distrusted without +reason. On the next day but one, the ocean was +already in plain sight, but no land anywhere except +the countries in the air, and they began to appear +fiery and bright. Toward noon on the fourth day +the wind fell gently and gave out, and we were +set down on the sea. + +

+ +

+When we touched the water +we were marvellously pleased and happy, made as +merry as.we could in every way, and went over the +side for a swim, for by good luck it was calm and the +sea was smooth.

+ +

It would seem, however, that a change for the +better often proves a prelude to greater ills. We +had sailed just two days in fair weather and the third +day was breaking when toward sunrise we suddenly +saw a number of sea-monsters, whales. One among +them, the largest of all, was fully one hundred and +fifty miles long. He came at us with open mouth, +dashing up the sea far in advance, foam-washed, +showing teeth much larger than the emblems of +Dionysus in our country, +On the size of these, see Lucian’s Syrian Goddess, 28. and all sharp as calthrops +and white as ivory. We said good-bye to one +another, embraced, and waited. He was there in an + + + + + + +instant, and with a gulp swallowed us down, ship +and all. He just missed crushing us with his teeth, +but the boat slipped through the gaps between +them into the interior. + +

+ +

+ +When we were inside, it +was dark at first, and we could not see anything, +but afterwards, when he opened his mouth, we saw +a great cavity, flat all over and high, and large +enough for the housing of a great city. In it +there were fish, large and small, and many other +creatures all mangled, ships’ rigging and anchors, +human bones, and merchandise. In the middle +there was land with hills on it, which to my thinking +was formed of the mud that he had swallowed. +Indeed, a forest of all kinds of trees had grown on +it, garden stuff had come up, and_ everything +appeared to be under cultivation. The coast of the +island was twenty-seven miles long. Sea-birds were +to be seen nesting on the trees, gulls and kingfishers. +This story of the whale is no longer considered a parody +on Jonah’s adventure, as there were other versions of the +tale afloat in antiquity. + +

+ +

+ + +At first we shed tears for a long time, and then +I roused my comrades and we provided for the ship +by shoring it up and for ourselves by rubbing sticks +together, lighting a fire and getting dinner as best +we could. We had at hand plenty of fish’ of all +kinds, and we still had the water from the Morning +Star. On rising the next day, whenever the whale +opened his mouth we saw mountains one moment, +nothing but sky the next, and islands frequently, +and we perceived by this that he was rushing swiftly +to all parts of the sea. When at Jength we became + + + + + +wonted to our abiding-place, I took seven of my +comrades and went into the forest, wishing to have +a look at everything. I had not yet gone quite five +furlongs when I found a temple of Poseidon, as the +inscription indicated, and not far from it a number +of graves with stones on them. Near by was a +spring of clear water. We also heard the barking of +a dog, smoke appeared in the distance, and we made +out something like a farmhouse, too. + +

+ +

+ + +Advancing eagerly, we came upon an old man +and a boy very busily at work in a garden which +they were irrigating with water from the spring. +Joyful and fearful at the same instant, we stopped +still, and they too, probably feeling the same as +we, stood there without a word. In course of time +the old man said: “Who are you, strangers? Are +you sea-gods, or only unlucky men like us? As for +ourselves, though we are men and were bred on land, +we have become sea-creatures and swim about with +this beast which encompasses us, not even knowing for certain what our condition is—we suppose +that we are dead, but trust that we are alive.” +To this I replied: “We too are men, my good +sir—newcomers, who were swallowed up yesterday, +ship and all: and we set out just now with the +notion of finding out how things were in the forest, +for it appeared to be very large and thick. But +some divinity, it seems, brought us to see you and +to discover that we are not the only people shut up +in this animal. Do tell us your adventures—who +you are and how you got in here.” But he said he +would neither tell us nor question us before giving. +us what entertainment he could command, and he + + + + +took us with him to the house. It was a commodious structure, had bunks built in it and was fully +furnished in other ways. He set before us vegetables, +fruit and fish and poured us out wine as well. +When we had had enough, he asked us what had +happened to us.” I told him about everything from +first to last—the storm, the island, the cruise in the +air, the war and all the rest of it up to our descent +into the whale. + +

+
+ +
+

+ +He expressed huge wonder, and then told us his +own story, saying: “By birth, strangers, I am a +Cypriote. Setting out from my native land on a +trading venture with my boy whom you see and with +many servants besides, I began a voyage to Italy, +bringing various wares on a great ship, which you +no doubt saw wrecked in the mouth of the whale. +As far as Sicily we had a fortunate voyage, but +there we were caught by a violent wind and driven +out into the ocean for three days, where we fell in +with the whale, were swallowed up crew and all, +and only we two survived, the others being killed. +We buried our comrades, built a temple to Poseidon +and live this sort of life, raising vegetables and +eating fish and nuts. As you see, the forest is +extensive; and besides, it contains many grape-vines, +which yield the sweetest of wine. No doubt you +noticed the spring of beautiful cold water, too. g We +make our bed of leaves, burn all the wood we want, +snare the birds that fly in, and catch fresh fish by +going into the gills of the animal. We also bathe +there when we care to. Another thing, there is a + + + + +Jake not far off, twenty furlongs in circumference, +with all kinds of fish in it, where we swim and sail +in a little skiff that I made. It is now twenty-seven +years since we were swallowed. + +

+ +

+ +Everything else is +perhaps endurable, but our neighbours and fellowcountrymen are extremely quarrelsome and unpleas-_ +ant, being unsociable and savage.” ‘ What!” said I, +“are there other people in the whale, too?” “Why, +yes, lots of them,” said he; “they are unfriendly +and are oddly’ built. In the western part of the +forest, the tail part, live the Broilers, an eel-eyed, +lobster-faced people that are warlike and bold, and +carnivorous. On one side, by the starboard wall, +live the Mergoats, +According to Herodotus (2, 46), uévdns was Egyptian for +goat ; but there is nothing goatish in the Tritonomendetes as +Lucian describes them. +like men above and catfish below : +they are not so wicked as the others. To port +there are the Crabclaws and the Codheads, who are +friends and allies with each other. The interior +is inhabited by Clan Crawfish and the Solefeet, good +fighters and swift runners. The eastern part, that +near the mouth, is mostly uninhabited, as it is +subject to inundations of the sea. I live in it, +however, paying the Solefeet a tribute of five +hundred oysters a year. + +

+ +

+Such being the nature +of the country, it is for you to see how we can fight +with all these tribes and how we are to get a living.” +“How many are there of them in all?” said I. +"More than a thousand,” said he. “What sort of +weapons have they?” “Nothing but fishbones,” + + + + + +he said. “Then our best plan,” said I, “would be +to meet them in battle, as they are unarmed and +we have arms. If we defeat them, we shall live +here in peace the rest of our days.”

+ +

+This was resolved on, and we went to the boat and +made ready. The cause of war was to be the withholding of the tribute, since the date for it had +already arrived. They sent and demanded the tax, +and he gave the messengers a contemptuous answer +and drove them off. First the Solefeet and Clan +Crawfish, incensed at Scintharus—for that was his +name—came on with a great uproar. +

+ +

+ +Anticipating their attack, we were waiting under arms, +having previously posted in our front a squad +of twenty-five men in ambush, who had been +dirécted to fall on the enemy when they saw that +they had gone by, and this they did. Falling on +them in the rear, they cut them down, while we +ourselves, twenty-five in number (for Scintharus and +his son were in our ranks), met them face to face +and, engaging them, ran our hazard with strength +and spirit. Finally we routed them and pursued +them clear to their dens. The slain on the side of +the enemy were one hundred and seventy ; on our +side, one—the sailing-master, who was run through +the midriff with a mullet-rib. + +

+ +

+That day and night +we bivouacked on the field and made a trophy +by setting up the dry spine of a dolphin. On the +following day the others, who had heard of it, +appeared, with the Broilers, led by Tom Cod, on the +right wing, the Codheads on the left, and the + + + + +Crabclaws in the centre. The Mergoats did not +take the field, choosing not to ally themselves with +either party. Going out to meet them, we engaged +them by the temple of Poseidon with great shouting, +and the hollow re-echoed like a cave. Routing them, +as they were light-armed, and pursuing them into the +forest, we were thenceforth masters of the land. + +

+ +

+ + +Not long afterwards they sent heralds and were +for recovering their dead and conferring about +an alliance, but we did not think it best to make +terms with them. Indeed, on the following day we +marched against them and utterly exterminated +them, all but the Mergoats, and they, when they +saw what was doing, ran off through the gills and +threw themselves into the sea. Occupying the +country, which was now clear of the enemy, we +dwelt there in peace from that time on, constantly +engaging in sports, hunting, tending vines and +gathering the fruit of the trees. In short, we +resembled men leading a life of luxury and roaming +at large m a great prison that they cannot break +out of. + +

+ +

+ + +For a year and eight months we lived in this way, +but on the fifth day of the ninth month, about the +second mouth-opening—for the whale did it once an +hour, so that we told time by the openings—about the +second opening, as I said, much shouting and commotion suddenly made itself heard, and what seemed +to be commands and oar-beats. +Compare the description of the sea-fight between Corinth +and Corcyra in Thucydides 1. 48. +Excitedly we crept +up to the very mouth of the animal, and standing + + + + + +inside the teeth we saw the most unparallelled of all +the sights that ever I saw—huge men, fully half +a furlong in stature, sailing on huge islands as +on galleys. Though I know that what I am going +to recount savours of the incredible, I shall say +it nevertheless. There were islands, long but not +very high, and fully a hundred. furlongs in circumference, on each of which about a hundred and +twenty of those men were cruising, some of whom, +sitting along each side of the island one behind the +other, were rowing with huge cypress trees for oars— +branches, leaves and all! +Herodotus (2, 156) speaks of a floating island in Egypt. +Aft at the stern, as I +suppose you would call it, stood the master on a high +hill, holding a bronze tiller five furlongs in length. +At the bow, about forty of them under arms were +fighting ; they were like men in all but their hair, +which was fire and blazed up, so that they had no +need of plumes. +Cf. Il. 5,4; ‘ And tireless flames did burn on crest and +shield.” In lieu of sails, the wind struck the +forest, which was dense on each of the islands, filled +this and carried the island wherever the helmsman +would. There were boatswains in command, to keep +the oarsmen in time, and the islands moved swiftly +under the rowing, like war-galleys. +

+ +

+ +At first we only saw two or three, but later on +about six hundred made their appearance. Taking +sides, they went to war and had a sea-fight. Many +collided with one another bows on, and miany + + + + + +were rammed amidships and sunk. Some, grappling one another, put up a stout fight and were +slow to cast off, for those stationed at the bows +showed all zeal in boarding and slaying: no +quarter was given. Instead of iron grapnels they +threw aboard one another great devilfish with lines +belayed to them, and these gripped the woods and +held the island fast. They struck and wounded one +another with oysters that would fill a wagon and +with hundred-foot sponges. + +

+ +

+ +The leader of one +side was Aeolocentaur, of the other, Brinedrinker. +Their battle evidently came about on account of an +act of piracy: Brinedrinker was said to have driven +off many herds of dolphins belonging to Aeolocentaur. +We knew this because we could hear them abusing +one another and calling out the names of their kings. +Finally the side of Aeolocentaur won; they sank +about a hundred and fifty of the enemy’s islands; +and took three more, crews and all; the rest backed +water and fled. After pursuing them some distance, +they turned back to the wrecks at evening, making +prizes of most of them and picking up what belonged to +themselves; for on their own side not less than eighty +islands had gone down. They also made a trophy of +the isle-fight by setting up one of the enemy’s +islands on the head of the whale. That night they +slept on shipboard around the animal, making their: +shore lines fast to him and riding at anchor just off +him ; for they had anchors, large and strong, made +of glass. +Very likely a punning reference to some traveller’s +account of wooden (ξυλίναις) anchors. +On the following day they performed + + + + + +sacrifice on the whale, buried their. friends on +him, and sailed off rejoicing and apparently singing +hymns of victory. So much for the events of the +isle-fight. +

+
+ +
+BOOK II +
+

+From that time on, as I could no longer endure +the life in the whale and was discontented with the +delay, I sought a way of escape. First we determined to dig through the right side and make off, +and we made a beginning and tried to cut through. +-But when we had advanced some five furlongs without getting anywhere, we left off digging and decided to set the forest afire, thinking that in this way +the whale could be killed, and in that case our escape +would be easy. So we began at the tail end and set it +afire. For seven days and seven nights he was unaffected by the burning, but on the eighth and ninth +we gathered that he was in a bad way. For instance, +he yawned less frequently, and whenever he did +yawn he closed his mouth quickly. On the tenth +and eleventh day mortification at last set in and +he was noisome. On the twelfth we perceived just . +in time that if someone did not shore his jaws open +when he yawned, so that he could not close them +again, we stood a chance of being shut up in the +dead whale and dying there ourselves. At the last +moment, then, we propped the mouth open with +great beams and made our boat ready, putting aboard + + + + +all the water we could and the other provisions. +Our sailing-master was to be Scintharus. + +

+ +

+ +On the next day the whale was dead at last. +We dragged the boat up, took her through the gaps, +made her fast to the teeth and lowered her slowly +into the sea. Climbing on the back and sacrificing +to Poseidon there by the trophy, we camped for +three days, as it was calm. On the fourth day we +sailed off, and in so doing met and grounded on many +of the dead from the sea-fight, and measured their +bodies with amazement. For some days we sailed with +a moderate breeze, and then a strong norther blew up +and brought on great cold. The entire sea was frozen +by it, not just on the surface but to a depth of fully +six fathoms, so that we could leave the boat and run +on the ice. The wind held and we could not stand +it, so we devised an odd remedy—the proposer of the +idea was Scintharus. We dug a very large cave in +the water and stopped in it for thirty days, keeping +a fire burning and eating the fish that we found in +digging. When our provisions at last failed, we came +out, hauled up the boat, which had frozen in, spread +our canvas and slid, gliding on the ice smoothly and +easily, just as if we were sailing. On the fifth day +it was warm again, the ice broke up and everything +turned to water once more. +

+ +

+After sailing about three hundred furlongs we + + + + +ran in at a small desert island, where we got water— +which had failed by this time—and shot two wild +bulls, and then sailed away. These bulls did not +have their horns on their head but under their eyes, +as Momus wanted.Momus suggested this in order that the animal might see +what he was doing with his horns. Not long afterwards we entered +a sea of milk, not of water, and in it a white island, +full of grapevines, came in sight. The island was +a great solid cheese, as we afterwards learned by +tasting it. Itwastwenty-five furlongsin circumference. +The vines were full of grapes, but the liquid which +we squeezed from them and drank was milk instead +of wine. A temple had been constructed in the +middle of the island in honour of Galatea the . +Nereid, as its inscription indicated. All the time +that we stopped in the island the earth was our +bread and meat and the milk from the grapes our +drink. Theruler of that region was said to be Tyro, +daughter of Salmoneus, who after departure from +home received this guerdon from Poseidon. +As gala is milk and tyros cheese, the goddess and the +queen of the island are fitly chosen. + +

+ +

+After stopping five days on the island we started +out on the sixth, with a bit of breeze propelling +us over a rippling sea. On the eighth day, by which +time we were no longer sailing through the milk +but in briny blue water, we came in sight of many men +running .over the sea, like us in every way, both in +shape and in size, except only their feet, which were +of cork: that is why they were called Corkfeet, if I + + + + + + +am not mistaken. We were amazed to see that they +did not go under, but stayed on the top of the waves +and went about fearlessly. Some of them came up +and greeted: us in the Greek language; they said +that they were on their way to Cork, their native +city. For some distance they travelled with us, +running alongside, and then they turned off and +went their way, wishing us luck on our voyage. + +

+ +

+In a little while many islands came in sight. +Near us, to port, was Cork, where the men were +going, a city built on a great round cork. Ata +distance and more to starboard were five islands, +very large and high, from which much fire was +blazing up. Dead ahead was one that was. flat +and low-lying, not less than five hundred furlongs +off. When at length we were near it, a wonderful +breeze blew about us, sweet and fragrant, like the +one that, on the word of the historian Herodotus,3, 113. +breathes perfume from Araby the blest. The sweetness that met us was as if it came from roses and +narcissi and hyacinths and lilies and violets, from +myrrh and laurel and vines in bloom. Delighted with +the fragrance and cherishing high hopes after our long +toils, we gradually drew near to the island at last. +Then we saw many harbours all about it, large and +unfretted by beating waves; transparent rivers emptying softly into the sea; meads, too, and woods and +songbirds, some of them singing on the shore and +many in the branches. A rare, pure atmosphere +enfolded the place, and sweet breezes with their + + + + + +blowing stirred the woods gently, so that from the +moving branches came a whisper of delightful, +unbroken music, like the fluting of Pandean pipes in +desert places. Moreover, a confused sound could be +heard incessantly, which was not noisy but resembled +that made at a drinking-party, when some are +playing, others singing and others beating time to +the flute or the lyre. + +

+ +

+ +Enchanted with all this, +we put in, anchored our boat and landed, leaving +Scintharus and two of my comrades on board. +Advancing through a flowery mead, we came upon +the guards and sentinels, who bound us with rosy +wreaths—the strongest fetter that they have—and +led us inland to their ruler. They told us on the +way that the island was the one that is called the +“Isle of the Blest, and that the ruler was the Cretan +Rhadamanthus. On being brought before him, we +were given fourth place among the people awaiting +trial. + +

+ +

+ +The first case was that of Ajax,son of Telamon, +to decide whether he should be allowed to associate +with the heroes or not: he was accused of having +gone mad and killed himself. At last, when much +had been said, Rhadamanthus gave judgment that +for the present he should be given in charge of Hippocrates, the Coan physician, to take the hellebore +treatment,A remedy for madness; Hor. Sat. 2. 3. 82. and that later on, when he had recovered +his wits, he should have a place at the table of +the heroes. + +

+ +

The second case was a love-affair—Theseus and Menelaus at law over Helen, to +determine which of the two she should live with. +Rhadamanthus pronounced that she should live with +Menelaus, because he had undergone so much toil, +and danger on account of his marriage: then too, + + + + + +Theseus had other wives, the. AmazonHippolyta. +and the +daughters of Minos.Ariadne and Phaedra. + +

+ +

+ +The third judgment was given +in a matter of precedence between Alexander, +son of Philip, and Hannibal of Carthage, and the +decision was that Alexander outranked Hannibal, +so his chair was placed next the elder Cyrus of +Persia. +Cf. Dialogues of the Dead, 25. + +

+ +

+ +We were brought up fourth; and he asked +us how it was that we trod on holy ground while still +alive, and we told him the whole story. Then he +had us removed, pondered for a long time, and +consulted with his associates about us, Among +many other associates he had Aristides the Just, of +Athens. When he had come to a conclusion, +sentence was given that for being inquisitive and +not staying at home we should be tried after death, +but that for the present we might stop a definite +time in the island and share the life of the heroes, +and then we must be off. They set the length of our +stay at not more than seven months. + +

+ +

+ +Thereupon our garlands fell away of themselves, +and we were set free and taken into the city +and to the table of the blessed. The city itself is +all of gold and the wall around it of emerald. +Lucian’s city is not necessarily a paredy on the New +Jerusalem, though the scholiast so understood it. It +has seven gates, all of single planks of cinnamon. +The foundations of the city and the ground within +its walls are ivory. There are temples of all the +gods, built of beryl, and in them great monolithic +altars of amethyst, on which they make their great + + + + + + + + +burnt-offerings. Around the city runs a river of +the finest myrrh, a hundred royal cubits wide and +five deep, so that one can swim in it comfortably. +For baths they have large houses of glass, warmed +by burning cinnamon ; instead of water there is hot +dew in the tubs. + +

+ +

+ +For clothing they use delicate +purple spider-webs. As for themselves, they have +no bodies, but are intangible and fleshless, with only +shape and figure. Incorporeal as they are, they +nevertheless live and move and think and talk. In +a word, it would appear that their naked souls go +about in the semblance of their bodies. Really, if +one did not touch them, he could not tell that what +he saw was not a body, for they are like upright +shadows, only not black. Nobody grows old, but +stays the same age as on coming there. Again, it is +neither night among them nor yet very bright day, +but the light which is on the country is. like the +gray morning toward dawn, when the sun has not +yet risen. Moreover, they are acquainted with only +one season of the year, for it is always spring there +and the only wind that blows there is Zephyr. + +

+ +

+ +The country abounds in flowers and plants of all +kinds, -cultivated and otherwise. +Lucian makes a villainous pun here, contrasting hemeros (cultivated) with skieros (fond of darkness), as if the former +word meant-‘fond of daylight.’ (hemera)! The grape-vines +yield twelve vintages a year, bearing every month; +the pomegranates, apples and other fruit-trees were +said to bear thirteen times a year, for in one month, +their Minoan, they bear twice. Instead of wheat-ears, +loaves of bread all baked grow on the tops of the + + + + + +halms, so that they Jook like mushrooms. In the +neighbourhood of the city there are three handed +and sixty-five springs of water, as many of honey, +five hundred of myrrh—much smaller, however—seven rivers of milk and eight of wine. + +

+ +

+Their table is spread outside. the city in the Elysian +Fields, a very beautiful mead with thick woods of +all sorts round about it, overshadowing the feasters. +The couches they lie on are made of flowers, and they +are attended and served by the winds, who, however, +do not pour out their wine, for they do not need anyone to do this. There are great trees of the clearest +glass around the table, and instead of fruit they bear +cups of all shapes and sizes. When anyone comes to +table he picks one or two of the cups and puts them +at his place. These fill with wine at once, and +that is the way they get their drink. Instead of +garlands, the nightingales and the other song-birds +gather flowers in their bills from the fields hard by +and drop them down like snow, flying overhead and +singing. Furthermore, the way they are scented is +that thick clouds draw up myrrh from the springs +and the river, stand over the table and under the +gentle manipulation of the. winds rain down a +delicate dew. + +

+ +

+ +At the board they pass their time +with poetry and song. For the most part they +sing the epics of Homer, who is there himself and +shares the revelry, lying at table in the place above +Odysseus. Their choruses are of boys and gnris, fed + + + + +and accompanied by Eunomus of Locris, Arion of +Lesbos, Anacreon and Stesichorus. There can be +no doubt about the latter, for I saw him there—by +that time Helen had forgiven him. +Stesichorus had said harsh words of Helen, and was +blinded by Castor and Pollux for his presumption. He +recanted in a famous Palinode, of which some lines are still +preserved (Plato, Phaedrus, 243), and so recovered his eyesight. When they +stop singing another chorus appears, composed of +swans and swallows and nightingales, and as they +sing the whole wood renders the accompaniment, +with the winds leading. +

+ +

+ +But the greatest thing +that they have for ensuring a good time is that +two springs are by the table, one of laughter and +the other of enjoyment. They all drink from each +of these when the revels begin, and thenceforth enjoy +themselves and laugh all the while. + +

+ +

+ +But I desire to mention the famous men whom +I saw there. There were all the demigods and +the veterans of Troy except Locrian Ajax, the only +one, they said, who was being punished in the +place of the wicked. Of the barbarians there were +both Cyruses, the Scythian Anacharsis, the Thracian +Zamolxis and Numa the Italian. In addition, there +were Lycurgus of Sparta, Phocion and Tellus of +Athens and the wise men, all but Periander. I +also saw Socrates, the son of Sophroniscus, chopping +logic with Nestor and Palamedes; about him were +Hyacinthus of Sparta, Narcissus of Thespiae, Hylas +and other handsome lads. It seemed to me that +Hyacinthus was his especial favourite, for at any rate +he refuted himi most. It was said that Rhadamanthus + + + + + +was angry at Socrates and had often threatened to +banish him from the island if he kept up his nonsense +and would not quit his irony and be merry. Plato +alone was not there: it was said that he was living in +his imaginary city under the constitution and the laws +that he himself wrote. + +

+ +

+ +The followers of Aristippus and +Epicurus were in the highest favour among the heroes +because they are pleasant and agreeable and jolly +good fellows, Aesop the Phrygian was also there— — +they have him for a jester. Diogenes the Cynic had so +changed his ways that he not only married Lais the +courtesan, but often got up and danced and indulged +in tomfoolery when he had had too much. None of +the Stoics was there—they were said to be still on +the way up the steep hill of virtue. With regard to +Chrysippus, we heard tell that he is not permitted +to set foot on the island until he submits himself to +the hellebore treatment for the fourth time. +See the Philosophers for Sale for another jest at Chrysippus’ insanity. +They +said that the Academicians wanted to come but were +still holding off and debating, for they could not +arrive at a conclusion even on the question whether +such an island existed. Then too-I suppose they +feared to have Rhadamanthus judge them, as they +themselves had abolished standards of judgment. +It was said, however, that many of them had started +to follow people coming thither, but fell behind +through their slowness, being constitutionally unable +to arrive at anything, and so turned back half-way. +These were the most conspicuous of those present. + +

+ +

+ +They render especial honours to Achilles and after +him to Theseus. About love-making their attitude + + + + + +is such that they bill-and-coo openly, in plain sight +of everyone, without any discrimination, and think +no shame of it at all. Socrates, the only exception, +used to protest that he was above suspicion in +his relations with young persons, but everyone held +him guilty of perjury. In fact, Hyacinthus and +Narcissus often said that they knew better, but he +persisted in his denial. They all have their wives in +common and nobody is jealous of his neighbour ; in +this point they out-Plato Plato. Complaisance is the +universal rule. +

+ +

+Hardly two or three days had passed before I +went up to Homer the poet when we were both at +leisure, and questioned him about everything. +“Above all,” said I, “where do you come from? +This point in particular is being investigated even +yet at home.” “Iam not unaware,” said he, “that +some think me a Chian, some a Smyrniote and many +a Colophonian. As a matter of fact, I am a Babylonian, and among my fellow-countrymen my name +was not Homer but Tigranes. Later on, when I was +a hostage ‘(homeros) among the Greeks, I changed my +name.” I went on to enquire whether the +bracketed lines had been written by him, and he +asserted that they were all his own: consequently I +held the grammarians Zenodotus and Aristarchus +guilty of pedantry in the highest degree. Since +he had answered satisfactorily on these points, I +next asked him why he began with the wrath of +Achilles; and he said that it just came into his +head that way, without any study. Moreover, I +wanted to know whether he wrote the Odyssey +before the Iliad, as most people say: he said no. + + +That he was not blind, as they say, I understood at +once—I saw it,and so had no need toask. Often again +at other times I would do this when I saw him at +leisure ; I would go and make enquiries of him and he +would give me a cordial answer to everything, particularly after the lawsuit that he won, for a charge of libel +had been brought against him by Thersites because +of the way he had ridiculed him in the poem, and +the case was won by Homer, with Odysseus for his +lawyer. + +

+ +

+ + +At about this time arrived Pythagoras of Samos +who had undergone seven transformations, had +lived in seven bodies and had now ended the migrations of his soul. All his right side was of gold. +Judgment was pronounced that he should become a +member of their community, but when I left +the point was still at issue whether he ought to be +called Pythagoras or Euphorbus. Empedocles came +too, all burned and his body completely cooked, +From his leap into the crater of Aetna, but +he was not received in spite of his many entreaties. + +

+ +

+As time went on their games came round, the +Games of the Dead. The referees were Achilles, +serving for the fifth time, and Theseus for the +seventh. The full details would make a long story, +but I shall tell the principal things that they did. +In wrestling the winner was Caranus, the descendant +of Heracles, who defeated Odysseus for the championship. The boxing was a draw between Areius +the Egyptian, who is buried at Corinth, and Epeius. +For combined boxing and wrestling they offer no + + + + + +prizes. In the foot-race I do not remember who +won and in poetry, Homer was really far the best +man, but Hesiod won. The prize in each case was +a crown that was plaited of peacock feathers. + +

+ +

+Hardly had the games been concluded when +word came that those who were under punishment +in the place of the wicked had burst their bonds, had +overpowered their guard, and were advancing on the +island: that théy were under the leadership of +Phalaris of Acragas, Busiris the Egyptian, Diomed of +Thrace, and Sciron and Pityocamptes. When Rhadamanthus heard of this he mustered the heroes on the +shore. They were led by Theseus, Achilles and Ajax, +the son of Telamon, who by this time had recovered +his wits. They engaged and fought, and the heroes +won. Achilles contributed most to their success, but +Socrates, who was stationed on the right wing, was +brave, too—far more so than when’ he fought at - +Delium in his lifetime. When four of the enemy +came at him he did not run away or change countenance. For this they afterwards gave him a special +reward, a beautiful great park in the suburbs, +where he used to gather his comrades and dispute : +he named the place the Academy of the Dead. + +

+ +

+ +Arresting the losers and putting them in irons, +they sent them off to be punished still more severely +than before. An account of this battle was written +by Homer, and as I was leaving he gave me the +book to take to the people at home, but later I lost +it along with everything else. The poem began: + +This time sing me, O Muse, of the shades of the +heroes in battle ! + + + + +But to return—they cooked beans,An allusion to the Pyanepsia, the Athenian Beanfeast. +as is their +custom when they are successful at war, hdd a feast +in honour of the victory and made a great holiday. +Pythagoras was the only one who did not take part +in it; he sat by himself and went dinnerless +because he detested beans. +

+ +

+Six months had passed and it was about the +middle of the seventh when sedition arose. Cinyras, +the son of Scintharus, a tall and handsome lad, had +long been in love with Helen, and it was no secret +that she herself was madly enamoured of the boy. For +instance, they often winked to one another at table, +drank to each other and got up together and +wandered about the wood. Well, one fine day +through love and despair Cinyras determined to rape +Helen—she agreed to it—and go to one of the +islands in the offing, either Cork or Cheesie. As +accomplices they had long ago taken on three of the +most reckless of my comrades; but Cinyras did not +inform his father, for he knew that he would not let +him do it. When they had come to a decision, they +carried out their stratagem. It was at nightfall, and +I was not on hand, as I chanced to be taking a nap +under the table. Without the knowledge of the +rest they carried Helen off and put to sea in haste. + +

+ +

+ +About midnight, when Menelaus woke up, and +found that his wife was not in bed, he made a +great stir and took his brother and went to King +Rhadamanthus. But as day began to break the +lookouts said that they saw the ship far out at sea. +Then Rhadamanthus put fifty of the heroes aboard a + + + + + +ship made of a single log of asphodel and ordered +them to give chase. Rowing with a will, they overtook them about noon, just as they were entering +the milky place in the ocean near Cheesie—that is +all they lacked of escaping! Securing the ship with +a hawser of roses, they sailed home. -Helen cried +and hid her head for shame. As to Cinyras and the +rest, first Rhadamanthus asked them if they had any +other accomplices, and they said no; then he. had +them secured by the offending member and sent +them away to the place of the wicked, after they +had been first scourged with mallow. + +

+ +

+ +The heroes +voted, too, that we be dismissed from the island +before our time was up, remaining only till the next +day.

+ +

+Thereupon I began to cry aloud and weep because +I had to leave such blessings behind me and resume +my wanderings. But they cheered me up, saying +that before many years I should come back to them +again, and they even pointed out to me my future +chair and couch, close to the best people. I went +to Rhadamanthus and earnestly besought him to tell +me what would happen and indicate my course. He +said that I should reach my native land in spite of +many wanderings and dangers, but refused to tell the +time of my return. However, pointing out the islands +near by—there were five in sight and a sixth in the +distance—, “These,” said he, “are the Isles of +the Wicked, here close at hand, from which you see +all the smoke arising: the sixth yonder is the City +of Dreams. Next comes the island of Calypso, but + + + + +you cannot see it yet. When you have sailed by +these, you will finally come to the great continent +opposite the one which your people inhabit. Then +at last, after you have had many adventures and +have travelled through all sorts of countries and lived +among unfriendly men, in course of time you will +reach the other continent.” + +

+ +

+With these words he plucked a root of mallow +from the ground and handed it to me, telling me to +pray to it in my greatest straits. And he advised me +if ever I reached this country, neither to stir the fire +with a sword-blade nor to eat lupines nor to make +love to anyone over eighteen, +The first is a real Pythagorean precept, or what passed +for such (Plut. Mor, 128) ; the other two are parodies. saying that if I bore +these points in mind I might have good hopes of +getting back to the island. +

+Well, I made preparations for the voyage, and +when the time came, joined them at the feast. On +the next day I went to the poet Homer and begged +him to compose me a couplet to carve up, and when +he had done so, I set up a slab of beryl near the +harbour and had the couplet carved-onit. It was: + +One Lucian, whom the blessed gods befriend, +Beheld what’s here, and home again did wend. + +

+ +

+ +I stayed that day, too, and put to sea on the +next, escorted by the heroes. At that juncture +Odysseus came to me without ‘the knowledge of +Penelope and gave me a letter to carry to Ogygia +Island, to Calypso. Rhadamanthus sent the pilot +Nauplius with me, so that if we touched at the + + + + + +islands no one might arrest us, thinking we were +putting in on another errand.

+ +

Forging ahead, we had passed out of the fragrant +atmosphere when of a sudden a terrible odour +greeted us as of asphalt, sulphur, and pitch burning +together, and a vile, insufferable stench as of roasting +human flesh: the atmosphere was murky and foggy, +and a pitchy dew distilled from it. Likewise we +heard the noise of scourge$ and the wailing of many +men. +

+ +

+ +The other islands’ we did not touch at, +but the one on which we landed was precipitous and +sheer on all sides ; it was roughened with rocks and +stony places, and there was neither tree nor water in +it. We crawled up the cliffs, however, and went +ahead in a path full of thorns and calthrops, finding +the country very ugly. On coming to the enclosure +and the place of punishment, first of all we wondered +at the nature of the region. The ground itself was +all sown with sword blades and calthrops, and around +it flowed three rivers, one of mud, the second of blood +and the inmost one of fire. The latter was very +large, and impossible to cross: it ran like water and +undulated like the sea, and it contained many fish, +some similar to torches, and some, a smaller variety, +to live coals. They called them candlefish. + +

+ +

+ +There was a single narrow way leading in, past all +the rivers, and the warder set there was Timon ot +Athens. We got through, however, and with +Nauplius for our conductor we saw many kings +undergoing punishment, and many commoners too. +Some of them we even recognized, and we saw Cinyras + + + + +triced up as aforesaid in the smoke of a slow fire., +The guides told the life of each, and the crimes for +which they were being punished ; and the severest +punishment of all fell to those who told lies while +in life and those who had written what was not true, +among whom were Ctesias of Cnidos, Herodotus and +many more. On seeing them, I had good hopes for +the future, for I have never told a lie that I know +of. + +

+ +

+ +Well, I turned back to the ship quickly, for +I could not endure the sight, said good-bye to +Nauplius, and sailed away.

+ +

+After a short time the Isle of Dreams came +in sight close by, faint and uncertain to the eye. It +had itself some likeness to a dream, for as we +approached it receded and retired and retreated +to a greater distance. Overtaking it at length and +sailing into the harbour called Sleep, we landed near +the ivory gates, where the sanctuary of the Cock is, +about dusk, and on entering the city, we saw many +dreams of all sorts. But first I desire to speak of the +city itself, since no one else has written about it, and +Homer, the only one to mention it at all, was not +quite accurate in what he said. +Odyss. 19, 560 ff. + +

+ +

+ +On all sides of +it is a wood, in which the trees are tall poppies and +mandragoras, and they have a great number of bats +in them; for there is no other winged thing in the +island. A river flows near which they call Sleepwalker, and there are two springs by the gates, + + + + + +named Soundly and Eight-hours. The wall of the +city is high and parti-coloured, very like a rainbow +in tint. The gates in it are not two, as Homer says, +but four. Two face Slowcoach Plain, one of which +is of iron and the other of earthenware; through +these, it is said, the fearful, murderous, revolting +dreams go out. The other two face the harbour +and the sea, one of which is of horn and the other, +through which we came in, of ivory. As one enters +the city, on the right is the temple of Night, for +the gods they worship most are Night and the Cock, +whose sanctuary is built near the harbour. On the left +is the palace of Sleep, who rules among them and has +appointed two satraps or lieutenants, Nightmare, son +of Causeless, and Rich, son of Fancy. In the centre +of the square is a spring which they call Drowsimere, +and close to it are two temples, that of Falsehood +and that of Truth. There too is their holy of holies +and their oracle, which Antiphon, the interpreter ot +dreams, presided over as prophet, having had this +office from Sleep. + +

+ +

+ +As to the dreams themselves, +they differ from one another both in nature and in +looks. Some were tall, handsome and well-proportioned, while others were small and ugly; and +some were rich, I thought, while others were +humble and beggarly. There were winged and +portentous dreams among them, and there were +others dressed up as if for a carnival, being clothed to +represent kings and gods and different characters of +the sort. We actually recognised many of them, +whom we had seen long ago at home. These came + + + + +up to us and greeted us like old acquaintances, took +us with them, put us to sleep and entertained us +very splendidly and hospitably. They treated us +like lords in every way, and even promised to make +us kings and nabobs, A few of them actually took +us off home, gave us a sight of our friends and +families and brought us back the same day. + +

+ +

+ +For +thirty days and thirty nights we stopped with them +and had a fine time—sleeping! Then of a ‘sudden a +great thunder-clap came; we woke up, sprang out of +bed and put to sea as soon as we had laid in +supplies.

+ +

On the third day out from there we touched at +the island of Ogygia and landed. But first I opened +the letter and read what was in it. It was:

+ +

Odysseus to Calypso, greeting.

+

“Soon after I built the raft and sailed away from +you I was shipwrecked, and with the help of Leucothea +managed to reach the land of the Phaeacians in +safety. They sent me home, and there I found that +my wife had a number of suitors who were living on +the fat of the land at our house. I killed them all, +and was afterwards slain by Telegonus, my son by +Circe. Now I am on the Isle of the Blest, thoroughly +sorry to have given up my life with you and the +immortality which you offered me. Therefore, if I +get a chance, I shall run away and come to you.” +In addition to this, the letter said. that she was to +entertain us. +

+ +

+ +On going a short way from the +sea I found the cave, which was as Homer described +it, +Odyss. 5, 55 ff. +and found Calypso herself working wool. When + + + + + +she had taken the letter and read it, she wept a long +time at first, and then she asked us in to enjoy her hospitality, gave us a splendid feast and enquired about +Odysseus and Penelope—how she looked and +whether she was prudent, as Odysseus used to boast +in old times. +Odyss. 5, 201 ff. We made her such answers as we +thought would please her.

+

+After that, we went back to the ship and slept +beside it on the shore. +

+ +

+Early in the morning +we put to sea in a rising wind. We were stormtossed for two days, and on the third we fell in with +the Pumpkin-pirates. They are savages from the +neighbouring islands who prey on passing sailors. +They have large boats.of pumpkin, sixty cubits long ; +for after drying a pumpkin they hollow it out, take +out the insides and go sailing in it, using reeds for +masts and a pumpkin-leaf for a sail. They attacked +us with two crews and gave us battle, wounding +many of us by hitting us with pumpkin-seeds instead +of stones. After fighting for a long time on even +terms, about noon we-saw the Nut-sailors coming up +astern of the Pumpkin-pirates. They were enemies +to one another, as they showed by their actions ; for +when the Pumpkin-pirates noticed them coming up, +they neglected us and faced about and fought with +them. But in the meantime we hoisted our canvas +and fled, leaving them fighting. + +

+ +

+It was evident that +the Nut-sailors would win, as they were in greater + + + + + +numbers—they had five crews—and fought from +stouter ships. Their boats were the halves of empty +nutshells, each of which measured fifteen fathoms in +length. +When we had lost them from sight, we attended +to the wounded, and thereafter we kept under arms +most of the time, always looking for attacks. And we +did not look in vain. + +

+ +

+ +In fact, the sun had not yet +gone down when from a desert island there came out +against us about twenty men riding on huge dolphins, +who were pirates like the others. The dolphins +carried them securely and plunged and neighed like +horses. When they were close by, they separated +and threw at us from both sides with dry cuttle-fish +and crabs’ eyes. But when we let fly at them with +spears and arrows, they could not hold their ground, +but fled to the island, most of them wounded. + +

+ +

+About midnight, while it was calm, we unexpectedly ran aground on an enormous kingfisher’s +nest; really, it was sixty furlongs in circumference. +The female was sailing on it, keeping her eggs +warm, and she was not much smaller than the +nest—in fact, as she started up she almost sunk the +ship with the wind of her wings. She flew off, however, uttering a plaintive cry. We landed when day +began to break, and observed that the nest was like +a great raft, built of huge trees. There were five +hundred eggs in it, every one of them bigger than a +Chian wine-jar, and the chicks were already visible +inside them and were chirping. We cut open one + + + + +of the eggs with axes and took from the shell a +featherless chick fatter than twenty vultures. + +

+ +

+ +When we had sailed a distance of two hundred +furlongs from the nest, great and wonderful signs +manifested themselves to us. The gooseneck +In ancient ships the gooseneck was an ornament on the +stem, or (as here) on the stern, Nowadays it is a device for +fastening a spar to a mast. +suddenly grew feathers and started cackling, the sailing-master, Scintharus, who was already bald, became +the owner of long hair, and what was strangest of all, +the ship’s mast budded, branched, and bore fruit at +the summit! The fruit consisted of figs and black +raisin-grapes, which were not yet ripe. +A parody on the experience of the Pirates who carried +off Dionysus (Hymn. Hom. 7, 38). +On seeing +this, we were disturbed, as well we might be, and +offered a prayer to the gods on account of the +strangeness of the manifestation. + +

+ +

+ +We had not +yet gone five hundred’ furlongs when we saw a very +large, thick forest of pines and cypresses. We +thought it was land, but in reality it was a +bottomless sea overgrown with rootless trees, in spite +of which the trees stood up motionless and straight, +as if they were floating. On drawing near and +forming an idea of the situation, we were in a +quandary what to do, for it was not possible to sail +between the trees, they being thick and close +together, nor did. it seem easy to turn back. +Climbing the tallest tree, I looked to see how things +were on the other side, and I saw that the forest +extended for fifty stades or a little more, and that +another ocean lay beyond. So we resolved to lift the + + + + + + +ship on to the tree-tops, which were thick, and cross +over, if we could, to the farther side ; and that is what +we did. We made her fast:to a large rope, climbed +" the trees and pulled her up with much ado. Setting +her on the branches and spreading our canvas, we +sailed just as if we were at sea, carried along by the +force of the wind. At that juncture a line of the +poet Antimachus came into my head; he says somewhere or other: + + +And unto them their forest cruise pursuing. + + +

+ +

+ +We managed the wood in spite of everything +and reached the water. Lowering the ship again +in the same way we sailed through pure, clear +water, until we came to a great crevasse made by +the water dividing, like the cracks that one often +sees in the earth, made by earthquakes. Though +we got in the sails, the ship was slow to lose headway and so came near being engulfed. Peering over +the edge, we saw a precipice of fully a thousand +furlongs, most frightful and unnatural—the water +stood there as if cut apart! But as we looked about +us we saw on the right at no great distance a bridge +thrown across, which was of: water, joining the +surfaces of the two seas and flowing from one to the +other. Rowing up, therefore, we ran into the stream +and by great effort got across, though we thought +we should never do it. + +

+ +

+ +Then we came to a smooth sea and an island +of no great size that was easily accessible and was +inhabited. -It was peopled by savages, the Bullheads, who have horns in the style that the + + + + +Minotaur is represented at home. Landing, we +went up country to get water and food if we could, +for we no longer had any. Water we found close +by, but there was nothing else to be seen, though +we heard a great bellowing not far off. Thinking it +was a herd of cattle, we went ahead cautiously and +came upon the men of whom I spoke. On seeing +us, they gave chase, and captured three of my +comrades, but the rest of us made our escape to +the sea. Then, however, we all armed ourselves— +it did not seem right to let our friends go unavenged +—and fell on the Bullheads while they were portioning out the flesh of the men they had slain. We +put them all to flight and gave chase, killing about +fifty and taking two alive: then we turned back to +the ship with our prisoners. We found no food, +though. The rest therefore urged that the captives +be killed; I did not approve of this, however, but +put them in irons and kept them under guard until +ambassadors came from the Bullheads, asking for +them and offering a ransom. We understood them +because they made signs and bellowed plaintively as +if in entreaty. The ransom was a number of cheeses, +dried fish, onions, and four does, each of which had +only three feet, for while they had two behind, the +forefeet had grown together. In exchange for all +this we surrendered the captives, and after stopping +there a single day we put to sea. + +

+ +

+ +Already we began to see fish, birds flew by and +all the other signs that land was near made their +appearance. In a little while we saw men who were + + + + +following a novel mode of sailing, being at once +sailors and ships. Let me tell you how they did it: +they lay on their backs on the water, hoisted +their jury-masts, which are sizeable, spread sail on +them, held the clews in their hands, and were off +and away as soon as the wind struck them. Others +came next who sat on corks and had a pair of +dolphins hitched up, driving them and guiding them +with reins ; in moving ahead, the dolphins drew the +corks along. They neither offered us harm nor ran +away from us, but drove along fearlessly and peacefully, wondering at the shape of our boat and +examining her from all sides. + +

+ +

+ +In the evening we touched at another island of +no great size. It was inhabited by women—or so +we thought—who spoke Greek, and they came up +to us, welcomed and embraced us. They were got +up just like courtezans and were all beautiful and +young, with tunics that swept on the ground. The +island was called Witchery, and the city Watertown. +Both names are uncertain in the Greck. +Each of the women took one of us home with her +and made him her guest. But I excused myself for +a moment—I had misgivings—and on looking about +rather carefully, saw many human bones and skulls +lying there. To make an outcry, call my comrades +together and arm ourselves did not seem best to. me, +but I fetched out my mallow and prayed to it +earnestly that I might escape the ills that beset me. +After a little while, as my hostess was waiting on me, +I saw that her legs were not a woman’s but those of +an ass. Then I drew my sword, caught and bound + + + + + +her and questioned her about the whole thing. +Against her will she told me that they were women +of the sea, called Asslegs and that they fed on the +strangers that visited them. ‘“When we have made’ +them drunk,” said she, “we go to bed with them +and attack them in their sleep.” On hearing this, I +left her there tied up, and myself went up to the +housetop and cried out and called my comrades together. When they had come, I told them everything, showed them the bones and led them in to the +woman who was tied up, but she immediately turned +to water and disappeared. Nevertheless I thrust my +sword into the water as a test, and the water turned +to blood. + +

+ +

+ +With all speed we went back to the ship and +sailed away. When the light of day began to show, +we saw land and judged it to be the world opposite +the one which we inhabit. After doing homage and +offering prayer, we took thought for the future. +Some of us proposed just to land and then turn back +again, others to leave the boat there, go into the +interior and see what the inhabitants were like. +While we were debating this, a violent storm struck +the boat, dashed it ashore and wrecked it, and +we ourselves had much trouble in swimming out +with our arms and anything else that we could +catch up.

+ +

+Thus far I have told you what happened to me +until I reached the other world, first at sea, then + + + + +during my voyage among the islands and in the air, then +in the whale, and after we left it, among the heroes +and the dreams, and finally among the Bullheads +and the Asslegs. What happened in the other world +I shall tell you in the succeeding books. +The biggest lie of all, as a disgruntled Greek scribe +remarks in the margin! + + + +

+ + diff --git a/data/tlg0062/tlg012/tlg0062.tlg012.perseus-grc2.xml b/data/tlg0062/tlg012/tlg0062.tlg012.perseus-grc2.xml index e5821cf13..ab77011f3 100644 --- a/data/tlg0062/tlg012/tlg0062.tlg012.perseus-grc2.xml +++ b/data/tlg0062/tlg012/tlg0062.tlg012.perseus-grc2.xml @@ -1,26 +1,28 @@ - + Ἀληθῶν Διηγημάτων Lucian -A. M. Harmon +Austin Morris Harmon, 1878-1950 Perseus Project, Tufts University Gregory Crane Prepared under the supervision of Bridget Almas Lisa Cerrato +Gregory Crane Rashmi Singhal - + The National Endowment for the Humanities +Harvard Library Arcadia Fund Google Digital Humanities Awards Program - + Trustees of Tufts University Medford, MA @@ -31,14 +33,14 @@ Available under a Creative Commons Attribution-ShareAlike 4.0 International License - + Lucian Lucian - A. M. Harmon + Austin Morris Harmon, 1878-1950 London William Heinemann Ltd. @@ -53,7 +55,7 @@ - + @@ -61,7 +63,7 @@ - +

This pointer pattern extracts book and section.

@@ -78,7 +80,7 @@ --> - + Greek @@ -91,163 +93,164 @@
-

Ὠσπερ τοῖς ἀθλητικοῖς καὶ περὶ τὴν τῶν σωμάτων ἐπιμέλειαν ἀσχολουμένοις οὐ τῆς εὐεξίας μόνον οὐδὲ τῶν γυμνασίων φροντίς ἐστιν, ἀλλὰ καὶ τῆς κατὰ καιρὸν γινομένης ἀνέσεως — μέρος γοῦν τῆς ἀσκήσεως τὸ μέγιστον αὐτὴν ὑπολαμβάνουσιν — οὕτω δὴ καὶ τοῖς περὶ τοὺς λόγους ἐσπουδακόσιν ἡγοῦμαι προσήκειν μετὰ τὴν πολλὴν τῶν σπουδαιοτέρων ἀνάγνωσιν ἀνιέναι τε τὴν διάνοιαν καὶ πρὸς τὸν ἔπειτα κάματον ἀκμαιοτέραν παρασκευάζειν.

+ΑΛΗΘΩΝ ΔΙΗΓΗΜΑΤΩΝΑΛΗΘΩΝ ΔΙΗΓΗΜΑΤΩΝ So the best MSS. (though some have ἀληθινῶν) and Photius (cod. 166, 1 a). Ἀληθοῦς Ἰστορίας vulg. +

ὥσπερ τοῖς ἀθλητικοῖς καὶ περὶ τὴν τῶν σωμάτων ἐπιμέλειαν ἀσχολουμένοιςἀσχολουμένοις Γ, Nilén : ἠσκημένοις other MSS. οὐ τῆς εὐεξίας μόνον οὐδὲ τῶν γυμνασίων φροντίς ἐστιν, ἀλλὰ καὶ τῆς κατὰ καιρὸν γινομένης ἀνέσεως — μέρος γοῦν τῆς ἀσκήσεως τὸ μέγιστον αὐτὴν ὑπολαμβάνουσιν — οὕτω δὴ καὶ τοῖς περὶ τοὺς λόγους ἐσπουδακόσιν ἡγοῦμαι προσήκειν μετὰ τὴν πολλὴν τῶν σπουδαιοτέρων ἀνάγνωσιν ἀνιέναι τε τὴν διάνοιαν καὶ πρὸς τὸν ἔπειτα κάματον ἀκμαιοτέραν παρασκευάζειν.

-

γένοιτο δʼ ἂν ἐμμελὴς ἡ ἀνάπαυσις αὐτοῖς, εἰ τοῖς τοιούτοις τῶν ἀναγνωσμάτων ὁμιλοῖεν, ἃ μὴ μόνον ἐκ τοῦ ἀστείου τε καὶ χαρίεντος ψιλὴν παρέξει τὴν ψυχαγωγίαν, ἀλλά τινα καὶ θεωρίαν οὐκ ἄμουσον ἐπιδείξεται, οἷόν τι καὶ περὶ τῶνδε τῶν συγγραμμάτων αὐτοὺς φρονήσειν ὑπολαμβάνω· οὐ γὰρ μόνον τὸ ξένον τῆς ὑποθέσεως οὐδὲ τὸ χαρίεν τῆς προαιρέσεως ἐπαγωγὸν ἔσται αὐτοῖς οὐδʼ ὅτι ψεύσματα ποικίλα πιθανῶς τε καὶ ἐναλήθως ἐξενηνόχαμεν, ἀλλʼ ὅτι καὶ τῶν ἱστορουμένων ἕκαστον οὐκ ἀκωμῳδήτως ᾔνικται πρός τινας τῶν παλαιῶν ποιητῶν τε καὶ συγγραφέων καὶ φιλοσόφων πολλὰ τεράστια καὶ μυθώδη συγγεγραφότων οὓς καὶ ὀνομαστὶ ἂν ἔγραφον, εἰ μὴ καὶ αὐτῷ σοι ἐκ τῆς ἀναγνώσεως φανεῖσθαι ἔμελλον

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γένοιτο δʼ ἂν ἐμμελὴς ἡ ἀνάπαυσις αὐτοῖς, εἰ τοῖς τοιούτοις τῶν ἀναγνωσμάτων ὁμιλοῖεν, ἃ μὴ μόνον ἐκ τοῦ ἀστείου τε καὶ χαρίεντος ψιλὴν παρέξει τὴν ψυχαγωγίαν, ἀλλά τινα καὶ θεωρίαν οὐκ ἄμουσον ἐπιδείξεται, οἷόν τι καὶ περὶ τῶνδε τῶν συγγραμμάτων αὐτοὺςαὐτοὺς Schwartz: not in MSS. φρονήσειν ὑπολαμβάνω· οὐ γὰρ μόνον τὸ ξένον τῆς ὑποθέσεως οὐδὲ τὸ χαρίεν τῆς προαιρέσεως ἐπαγωγὸν ἔσται αὐτοῖς οὐδʼ ὅτι ψεύσματα ποικίλα πιθανῶς τε καὶ ἐναλήθως ἐξενηνόχαμεν, ἀλλʼ ὅτι καὶ τῶν ἱστορουμένων ἕκαστον οὐκ ἀκωμῳδήτως ᾔνικται πρός τινας τῶν παλαιῶν ποιητῶν τε καὶ συγγραφέων καὶ φιλοσόφων πολλὰ τεράστια καὶ μυθώδη συγγεγραφότων,συγγεγραφότων Γ, Ω.: συγγεγραφότας Z. οὓς καὶ ὀνομαστὶ ἂν ἔγραφον, εἰ μὴ καὶ αὐτῷ σοι ἐκ τῆς ἀναγνώσεως φανεῖσθαι ἔμελλονἔμελλον ... Supply οἷον (Bekker), or the like.

Κτησίας ὁ Κτησιόχου ὁ Κνίδιος, ὃς συνέγραψεν περὶ τῆς Ἰνδῶν χώρας καὶ τῶν παρʼ αὐτοῖς ἃ μήτε αὐτὸς εἶδεν μήτε ἄλλου ἀληθεύοντος ἤκουσεν. ἔγραψε δὲ καὶ Ἰαμβοῦλος περὶ τῶν ἐν τῇ μεγάλῃ θαλάττῃ πολλὰ παράδοξα, γνώριμον μὲν ἅπασι τὸ ψεῦδος πλασάμενος, οὐκ ἀτερπῆ δὲ ὅμως συνθεὶς τὴν ὑπόθεσιν. πολλοὶ δὲ καὶ ἄλλοι τὰ αὐτὰ τούτοις προελόμενοι συνέγραψαν ὡς δή τινας ἑαυτῶν πλάνας τε καὶ ἀποδημίας, θηρίων τε μεγέθη ἱστοροῦντες καὶ ἀνθρώπων ὠμότητας καὶ βίων καινότητας· ἀρχηγὸς δὲ αὐτοῖς καὶ διδάσκαλος τῆς τοιαύτης βωμολοχίας ὁ τοῦ Ὁμήρου Ὀδυσσεύς, τοῖς περὶ τὸν Ἀλκίνουν διηγούμενος ἀνέμων τε δουλείαν καὶ μονοφθάλμους καὶ ὠμοφάγους καὶ ἀγρίους τινὰς ἀνθρώπους, ἔτι δὲ πολυκέφαλα ζῷα καὶ τὰς ὑπὸ φαρμάκων τῶν ἑταίρων μεταβολάς, οἷα πολλὰ ἐκεῖνος πρὸς ἰδιώτας ἀνθρώπους τοὺς Φαίακας ἐτερατεύσατο.

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τούτοις οὖν ἐντυχὼν ἅπασιν, τοῦ ψεύσασθαι μὲν οὐ σφόδρα τοὺς ἄνδρας ἐμεμψάμην, ὁρῶν ἤδη σύνηθες ὂν τοῦτο καὶ τοῖς φιλοσοφεῖν ὑπισχνουμένοις· ἐκεῖνο δὲ αὐτῶν ἐθαύμασα, εἰ ἐνόμιζον λήσειν οὐκ ἀληθῆ συγγράφοντες. διόπερ καὶ αὐτὸς ὑπὸ κενοδοξίας ἀπολιπεῖν τι σπουδάσας τοῖς μεθʼ ἡμᾶς, ἵνα μὴ μόνος ἄμοιρος ὦ τῆς ἐν τῷ μυθολογεῖν ἐλευθερίας, ἐπεὶ μηδὲν ἀληθὲς ἱστορεῖν εἶχον — οὐδὲν γὰρ ἐπεπόνθειν ἀξιόλογον — ἐπὶ τὸ ψεῦδος ἐτραπόμην πολὺ τῶν ἄλλων εὐγνωμονέστερον κἂν ἓν γὰρ δὴ τοῦτο ἀληθεύσω λέγων ὅτι ψεύδομαι. οὕτω δʼ ἄν μοι δοκῶ καὶ τὴν παρὰ τῶν ἄλλων κατηγορίαν ἐκφυγεῖν αὐτὸς ὁμολογῶν μηδὲν ἀληθὲς λέγειν. γράφω τοίνυν περὶ ὧν μήτε εἶδον μήτε ἔπαθον μήτε παρʼ ἄλλων ἐπυθόμην, ἔτι δὲ μήτε ὅλως ὄντων μήτε τὴν ἀρχὴν γενέσθαι δυναμένων. διὸ δεῖ τοὺς ἐντυγχάνοντας μηδαμῶς πιστεύειν αὐτοῖς.

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τούτοις οὖν ἐντυχὼν ἅπασιν, τοῦ ψεύσασθαι μὲν οὐ σφόδρα τοὺς ἄνδρας ἐμεμψάμην, ὁρῶν ἤδη σύνηθες ὂν τοῦτο καὶ τοῖς φιλοσοφεῖν ὑπισχνουμένοις· ἐκεῖνο δὲ αὐτῶν ἐθαύμασα, εἰ ἐνόμιζον λήσειν οὐκ ἀληθῆ συγγράφοντες. διόπερ καὶ αὐτὸς ὑπὸ κενοδοξίας ἀπολιπεῖν τι σπουδάσας τοῖς μεθʼ ἡμᾶς, ἵνα μὴ μόνος ἄμοιρος ὦ τῆς ἐν τῷ μυθολογεῖν ἐλευθερίας, ἐπεὶ μηδὲν ἀληθὲς ἱστορεῖν εἶχον — οὐδὲν γὰρ ἐπεπόνθειν ἀξιόλογον — ἐπὶ τὸ ψεῦδος ἐτραπόμην πολὺ τῶν ἄλλων εὐγνωμονέστερον· κἂν ἓν γὰρ δὴ τοῦτο ἀληθεύσω λέγων ὅτι ψεύδομαι. οὕτω δʼ ἄν μοι δοκῶ καὶ τὴν παρὰ τῶν ἄλλων κατηγορίαν ἐκφυγεῖν αὐτὸς ὁμολογῶν μηδὲν ἀληθὲς λέγειν. γράφω τοίνυν περὶ ὧν μήτε εἶδον μήτε ἔπαθον μήτε παρʼ ἄλλων ἐπυθόμην, ἔτι δὲ μήτε ὅλως ὄντων μήτε τὴν ἀρχὴν γενέσθαι δυναμένων. διὸ δεῖ τοὺς ἐντυγχάνοντας μηδαμῶς πιστεύειν αὐτοῖς.

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ὁρμηθεὶς γάρ ποτε ἀπὸ Ἡρακλείων στηλῶν καὶ ἀφεὶς εἰς τὸν ἑσπέριον ὠκεανὸν οὐρίῳ ἀνέμῳ τὸν πλοῦν ἐποιούμην. αἰτία δέ μοι τῆς ἀποδημίας καὶ ὑπόθεσις ἡ τῆς διανοίας περιεργία καὶ πραγμάτων καινῶν ἐπιθυμία καὶ τὸ βούλεσθαι μαθεῖν τί τὸ τέλος ἐστὶν τοῦ ὠκεανοῦ καί τίνες οἱ πέραν κατοικοῦντες ἄνθρωποι. τούτου γέ τοι ἕνεκα πάμπολλα μὲν σιτία ἐνεβαλόμην, ἱκανὸν δὲ καὶ ὕδωρ ἐνεθέμην, πεντήκοντα δὲ τῶν ἡλικιωτῶν προσεποιησάμην τὴν αὐτὴν ἐμοὶ γνώμην ἔχοντας, ἔτι δὲ καὶ ὅπλων πολύ τι πλῆθος παρεσκευασάμην καὶ κυβερνήτην τὸν ἄριστον μισθῷ μεγάλῳ πείσας παρέλαβον καὶ τὴν ναῦν — ἄκατος δὲ ἦν — ὡς πρὸς μέγαν καὶ βίαιον πλοῦν ἐκρατυνάμην.

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ὁρμηθεὶς γάρ ποτε ἀπὸ Ἡρακλείων στηλῶν καὶ ἀφεὶς εἰς τὸν ἑσπέριον ὠκεανὸν οὐρίῳ ἀνέμῳ τὸν πλοῦν ἐποιούμην. αἰτία δέ μοι τῆς ἀποδημίας καὶ ὑπόθεσις ἡ τῆς διανοίας περιεργία καὶ πραγμάτων καινῶν ἐπιθυμία καὶ τὸ βούλεσθαι μαθεῖν τί τὸ τέλος ἐστὶν τοῦ ὠκεανοῦ καὶ τίνες οἱ πέραν κατοικοῦντες ἄνθρωποι. τούτου γέ τοι ἕνεκα πάμπολλα μὲν σιτία ἐνεβαλόμην, ἱκανὸν δὲ καὶ ὕδωρ ἐνεθέμην, πεντήκοντα δὲ τῶν ἡλικιωτῶν προσεποιησάμην τὴν αὐτὴν ἐμοὶ γνώμην ἔχοντας, ἔτι δὲ καὶ ὅπλων πολύ τι πλῆθος παρεσκευασάμην καὶ κυβερνήτην τὸν ἄριστον μισθῷ μεγάλῳ πείσας παρέλαβον καὶ τὴν ναῦν — ἄκατος δὲ ἦν — ὡς πρὸς μέγαν καὶ βίαιον πλοῦν ἐκρατυνάμην.

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ἡμέραν οὖν καὶ νύκτα οὐρίῳ πλέοντες ἔτι τῆς γῆς ὑποφαινομένης οὐ σφόδρα βιαίως ἀνηγόμεθα, τῆς ἐπιούσης δὲ ἅμα ἡλίῳ ἀνίσχοντι. ὅ τε ἄνεμος ἐπεδίδου καὶ τὸ κῦμα ηὐξάνετο καὶ ζόφος ἐπεγίνετο καὶ οὐκέτʼ οὐδὲ στεῖλαι τὴν ὀθόνην δυνατὸν ἦν. ἐπιτρέψαντες οὖν τῷ πνέοντι καὶ παραδόντες ἑαυτοὺς ἐχειμαζόμεθα ἡμέρας ἐννέα καὶ ἑβδομήκοντα, τῇ ὀγδοηκοστῇ δὲ ἄφνω ἐκλάμψαντος ἡλίου καθορῶμεν οὐ πόρρω νῆσον ὑψηλὴν καὶ δασεῖαν, οὐ τραχεῖ περιηχουμένην τῷ κύματι· καὶ γὰρ ἤδη τὸ πολὺ τῆς ζάλης κατεπαύετο. προσσχόντες οὖν καὶ ἀποβάντες ὡς ἂν ἐκ μακρᾶς ταλαιπωρίας πολὺν μὲν χρόνον ἐπὶ γῆς ἐκείμεθα, διαναστάντες δὲ ὅμως ἀπεκρίναμεν ἡμῶν αὐτῶν τριάκοντα μὲν φύλακας τῆς νεὼς παραμένειν, εἴκοσι δὲ σὺν ἐμοὶ ἀνελθεῖν ἐπὶ κατασκοπῇ τῶν ἐν τῇ νήσῳ.

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ἡμέραν οὖν καὶ νύκτα οὐρίῳ πλέοντες ἔτι τῆς γῆς ὑποφαινομένης οὐ σφόδρα βιαίως ἀνηγόμεθα, τῆς ἐπιούσης δὲ ἅμα ἡλίῳ ἀνίσχοντι ὅ τε ἄνεμος ἐπεδίδου καὶ τὸ κῦμα ηὐξάνετο καὶ ζόφος ἐπεγίνετο καὶ οὐκέτʼ οὐδὲ στεῖλαι τὴν ὀθόνην δυνατὸν ἦν. ἐπιτρέψαντες οὖν τῷ πνέοντι καὶ παραδόντες ἑαυτοὺς ἐχειμαζόμεθα ἡμέρας ἐννέα καὶ ἑβδομήκοντα, τῇ ὀγδοηκοστῇ δὲ ἄφνω ἐκλάμψαντος ἡλίου καθορῶμεν οὐ πόρρω νῆσον ὑψηλὴν καὶ δασεῖαν, οὐ τραχεῖ περιηχουμένην τῷ κύματι· καὶ γὰρ ἤδη τὸ πολὺ τῆς ζάλης κατεπαύετο. προσσχόντες οὖν καὶ ἀποβάντες ὡς ἂν ἐκ μακρᾶς ταλαιπωρίας πολὺν μὲν χρόνον ἐπὶ γῆς ἐκείμεθα, διαναστάντες δὲ ὅμως ἀπεκρίναμεν ἡμῶν αὐτῶν τριάκοντα μὲν φύλακας τῆς νεὼς παραμένειν, εἴκοσι δὲ σὺν ἐμοὶ ἀνελθεῖν ἐπὶ κατασκοπῇ τῶν ἐν τῇ νήσῳ.

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προελθόντες δὲ ὅσον σταδίους τρεῖς ἀπὸ τῆς θαλάσσης διʼ ὕλης ὁρῶμέν τινα στήλην χαλκοῦ πεποιημένην, Ἑλληνικοῖς γράμμασιν καταγεγραμμένην, ἀμυδροῖς δὲ καὶ ἐκτετριμμένοις, λέγουσαν Ἄχρι· τούτων Ἡρακλῆς καὶ Διόνυσος ἀφίκοντο. ἦν δὲ καὶ ἴχνη δύο πλησίον ἐπὶ πέτρας, τὸ μὲν πλεθριαῖον, τὸ δὲ ἔλαττον — ἐμοὶ δοκεῖν, τὸ μὲν τοῦ Διονύσου, τὸ μικρότερον, θάτερον δὲ Ἡρακλέους. προσκυνήσαντες δʼ οὖν προῇμεν οὔπω δὲ πολὺ παρῇμεν καὶ ἐφιστάμεθα ποταμῷ οἶνον ῥέοντι ὁμοιότατον μάλιστα οἷόσπερ ὁ Χῖός ἐστιν. ἄφθονον δὲ ἦν τὸ ῥεῦμα καὶ πολύ, ὥστε ἐνιαχοῦ καὶ ναυσίπορον εἶναι δύνασθαι. ἐπῄει οὖν ἡμῖν πολὺ μᾶλλον πιστεύειν τῷ ἐπὶ τῆς στήλης ἐπιγράμματι, ὁρῶσι τὰ σημεῖα τῆς Διονύσου ἐπιδημίας. δόξαν δέ μοι καὶ ὅθεν ἄρχεται ὁ ποταμὸς καταμαθεῖν, ἀνῄειν παρὰ τὸ ῥεῦμα, καὶ πηγὴν μὲν οὐδεμίαν εὗρον αὐτοῦ, πολλὰς δὲ καὶ μεγάλας ἀμπέλους, πλήρεις βοτρύων, παρὰ δὲ τὴν ῥίζαν ἑκάστην ἀπέρρει σταγὼν οἴνου διαυγοῦς, ἀφʼ ὧν ἐγίνετο ὁ ποταμός. ἦν δὲ καὶ ἰχθῦς ἐν αὐτῷ πολλοὺς ἰδεῖν, οἴνῳ μάλιστα καὶ τὴν χρόαν καὶ τὴν γεῦσιν προσεοικότας· ἡμεῖς γοῦν ἀγρεύσαντες αὐτῶν τινας καὶ ἐμφαγόντες ἐμεθύσθημεν ἀμέλει καὶ ἀνατεμόντες αὐτοὺς εὑρίσκομεν τρυγὸς μεστούς. ὕστερον μέντοι ἐπινοήσαντες τοὺς ἄλλους ἰχθῦς τοὺς ἀπὸ τοῦ ὕδατος παραμιγνύντες ἐκεράννυμεν τὸ σφοδρὸν τῆς οἰνοφαγίας.

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προελθόντες δὲ ὅσον σταδίους τρεῖς ἀπὸ τῆς θαλάσσης διʼ ὕλης ὁρῶμέν τινα στήλην χαλκοῦ πεποιημένην, Ἑλληνικοῖς γράμμασιν καταγεγραμμένην, ἀμυδροῖς δὲ καὶ ἐκτετριμμένοις, λέγουσαν Ἄχρι τούτων Ἡρακλῆς καὶ Διόνυσος ἀφίκοντο. ἦν δὲ καὶ ἴχνη δύο πλησίον ἐπὶ πέτρας, τὸ μὲν πλεθριαῖον, τὸ δὲ ἔλαττον — ἐμοὶ δοκεῖν, τὸ μὲν τοῦ Διονύσου, τὸ μικρότερον, θάτερον δὲ Ἡρακλέους. προσκυνήσαντες δʼ οὖν προῇμεν· οὔπω δὲ πολὺ παρῇμεν καὶ ἐφιστάμεθα ποταμῷ οἶνον ῥέοντι ὁμοιότατον μάλιστα οἷόσπερ ὁ Χῖός ἐστιν. ἄφθονον δὲ ἦν τὸ ῥεῦμα καὶ πολύ, ὥστε ἐνιαχοῦ καὶ ναυσίπορον εἶναι δύνασθαι. ἐπῄει οὖν ἡμῖν πολὺ μᾶλλον πιστεύειν τῷ ἐπὶ τῆς στήλης ἐπιγράμματι, ὁρῶσι τὰ σημεῖα τῆς Διονύσου ἐπιδημίας. δόξαν δέ μοι καὶ ὅθεν ἄρχεται ὁ ποταμὸς καταμαθεῖν, ἀνῄειν παρὰ τὸ ῥεῦμα, καὶ πηγὴν μὲν οὐδεμίαν εὗρον αὐτοῦ, πολλὰς δὲ καὶ μεγάλας ἀμπέλους, πλήρεις βοτρύων, παρὰ δὲ τὴν ῥίζαν ἑκάστην ἀπέρρει σταγὼν οἴνου διαυγοῦς, ἀφʼ ὧν ἐγίνετο ὁ ποταμός. ἦν δὲ καὶ ἰχθῦς ἐν αὐτῷ πολλοὺς ἰδεῖν, οἴνῳ μάλιστα καὶ τὴν χρόαν καὶ τὴν γεῦσιν προσεοικότας· ἡμεῖς γοῦν ἀγρεύσαντες αὐτῶν τινας καὶ ἐμφαγόντες ἐμεθύσθημεν· ἀμέλει καὶ ἀνατεμόντες αὐτοὺς εὑρίσκομεν τρυγὸς μεστούς. ὕστερον μέντοι ἐπινοήσαντες τοὺς ἄλλους ἰχθῦς τοὺς ἀπὸ τοῦ ὕδατος παραμιγνύντες ἐκεράννυμεν τὸ σφοδρὸν τῆς οἰνοφαγίας.

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τότε δὲ τὸν ποταμὸν διαπεράσαντες ᾗ διαβατὸς ἦν, εὕρομεν ἀμπέλων χρῆμα τεράστιον· τὸ μὲν γὰρ ἀπὸ τῆς γῆς, ὁ στέλεχος αὐτὸς εὐερνὴς καὶ παχύς, τὸ δὲ ἄνω γυναῖκες ἦσαν, ὅσον ἐκ τῶν λαγόνων ἅπαντα ἔχουσαι τέλεια — τοιαύτην παρʼ ἡμῖν τὴν Δάφνην γράφουσιν ἄρτι τοῦ Ἀπόλλωνος καταλαμβάνοντος ἀποδενδρουμένην. ἀπὸ δὲ τῶν δακτύλων ἄκρων ἐξεφύοντο αὐταῖς οἱ κλάδοι καὶ μεστοὶ ἦσαν βοτρύων. καὶ μὴν καὶ τὰς κεφαλὰς ἐκόμων ἕλιξί τε καὶ φύλλοις καὶ βότρυσι. προσελθόντας δὲ ἡμᾶς ἠσπάζοντο τε καὶ ἐδεξιοῦντο, αἱ μὲν Λύδιον, αἱ δʼ Ἰνδικήν, αἱ πλεῖσται δὲ τὴν Ἑλλάδα φωνὴν προϊέμεναι. καὶ ἐφίλουν δὲ ἡμᾶς τοῖς στόμασιν ὁ δὲ φιληθεὶς αὐτίκα ἐμέθυεν καὶ παράφορος ἦν. δρέπεσθαι μέντοι οὐ παρεῖχον τοῦ καρποῦ, ἀλλʼ ἤλγουν καὶ ἐβόων ἀποσπωμένου. αἱ δὲ καὶ μίγνυσθαι ἡμῖν ἐπεθύμουν καὶ δύο τινὲς τῶν ἑταίρων πλησιάσαντες αὐταῖς οὐκέτι ἀπελύοντο,. ἀλλʼ ἐκ τῶν αἰδοίων ἐδέδεντο· συνεφύοντο γὰρ καὶ συνερριζοῦντο. καὶ ἤδη αὐτοῖς κλάδοι ἐπεφύκεσαν οἱ δάκτυλοι, καὶ ταῖς ἕλιξι περιπλεκόμενοι ὅσον οὐδέπω καὶ αὐτοὶ καρποφορήσειν ἔμελλον.

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τότε δὲ τὸν ποταμὸν διαπεράσαντες ᾗ διαβατὸς ἦν, εὕρομεν ἀμπέλων χρῆμα τεράστιον· τὸ μὲν γὰρ ἀπὸ τῆς γῆς, ὁ στέλεχος αὐτὸς εὐερνὴς καὶ παχύς, τὸ δὲ ἄνω γυναῖκες ἦσαν, ὅσον ἐκ τῶν λαγόνων ἅπαντα ἔχουσαι τέλεια — τοιαύτην παρʼ ἡμῖν τὴν Δάφνην γράφουσιν ἄρτι τοῦ Ἀπόλλωνος καταλαμβάνοντος ἀποδενδρουμένην. ἀπὸ δὲ τῶν δακτύλων ἄκρων ἐξεφύοντο αὐταῖς οἱ κλάδοι καὶ μεστοὶ ἦσαν βοτρύων. καὶ μὴν καὶ τὰς κεφαλὰς ἐκόμων ἕλιξί τε καὶ φύλλοις καὶ βότρυσι. προσελθόντας δὲ ἡμᾶς ἠσπάζοντό τε καὶ ἐδεξιοῦντο, αἱ μὲν Λύδιον, αἱ δʼ Ἰνδικήν, αἱ πλεῖσται δὲ τὴν Ἑλλάδα φωνὴν προϊέμεναι. καὶ ἐφίλουν δὲ ἡμᾶς τοῖς στόμασιν· ὁ δὲ φιληθεὶς αὐτίκα ἐμέθυεν καὶ παράφορος ἦν. δρέπεσθαι μέντοι οὐ παρεῖχον τοῦ καρποῦ, ἀλλʼ ἤλγουν καὶ ἐβόων ἀποσπωμένου. αἱ δὲ καὶ μίγνυσθαι ἡμῖν ἐπεθύμουν· καὶ δύο τινὲς τῶν ἑταίρων πλησιάσαντες αὐταῖς οὐκέτι ἀπελύοντο, ἀλλʼ ἐκ τῶν αἰδοίων ἐδέδεντο· συνεφύοντο γὰρ καὶ συνερριζοῦντο. καὶ ἤδη αὐτοῖς κλάδοι ἐπεφύκεσαν οἱ δάκτυλοι, καὶ ταῖς ἕλιξι περιπλεκόμενοι ὅσον οὐδέπω καὶ αὐτοὶ καρποφορήσειν ἔμελλον.

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καταλιπόντες δὲ αὐτοὺς ἐπὶ ναῦν ἐφεύγομεν καὶ τοῖς ἀπολειφθεῖσιν διηγούμεθα ἐλθόντες τά τε ἄλλα καὶ τῶν ἑταίρων τὴν ἀμπελομιξίαν. καὶ δὴ λαβόντες ἀμφορέας τινὰς καὶ ὑδρευσάμενοὶ τε ἅμα καὶ ἐκ τοῦ ποταμοῦ οἰνισάμενοι καὶ αὐτοῦ πλησίον ἐπὶ τῆς ᾐόνος αὐλισάμενοι ἕωθεν ἀνήχθημεν οὐ σφόδρα βιαίῳ πνεύματι.

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καταλιπόντες δὲ αὐτοὺς ἐπὶ ναῦν ἐφεύγομεν καὶ τοῖς ἀπολειφθεῖσιν διηγούμεθα ἐλθόντες τά τε ἄλλα καὶ τῶν ἑταίρων τὴν ἀμπελομιξίαν. καὶ δὴ λαβόντες ἀμφορέας τινὰς καὶ ὑδρευσάμενοί τε ἅμα καὶ ἐκ τοῦ ποταμοῦ οἰνισάμενοι καὶ αὐτοῦ πλησίον ἐπὶ τῆς ᾐόνος αὐλισάμενοι ἕωθεν ἀνήχθημεν οὐ σφόδρα βιαίῳ πνεύματι.

περὶ μεσημβρίαν δὲ οὐκέτι τῆς νήσου φαινομένης ἄφνω τυφὼν ἐπιγενόμενος καὶ περιδινήσας τὴν ναῦν καὶ μετεωρίσας ὅσον ἐπὶ σταδίους τριακοσίους οὐκέτι καθῆκεν εἰς τὸ πέλαγος, ἀλλʼ ἄνω μετέωρον ἐξηρτημένην ἄνεμος ἐμπεσὼν τοῖς ἱστίοις ἔφερεν κολπώσας τὴν ὀθόνην.

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ἑπτὰ δὲ ἡμέρας καὶ τὰς ἴσας νύκτας ἀεροδρομήσαντες, ὀγδόῃ καθορῶμεν γῆν τινα μεγάλην ἐν τῷ ἀέρι καθάπερ νῆσον, λαμπρὰν καὶ σφαιροειδῆ καὶ φωτὶ μεγάλῳ καταλαμπομένην προσενεχθέντες δὲ αὐτῇ καὶ ὁρμισάμενοι ἀπέβημεν, ἐπισκοποῦντες δὲ τὴν χώραν εὑρίσκομεν οἰκουμένην τε καὶ γεωργουμένην. ἡμέρας μὲν οὖν οὐδὲν αὐτόθεν καθεωρῶμεν, νυκτὸς δὲ ἐπιγενομένης ἐφαίνοντο ἡμῖν καὶ ἄλλαι πολλαὶ νῆσοι πλησίον, αἱ μὲν μείζους, αἱ δὲ μικρότεραι, πυρὶ τὴν χροιὰν προσεοικυῖαι, καὶ ἄλλη δέ τις γῆ κάτω, καὶ πόλεις ἐν αὑτῇ καὶ ποταμοὺς ἔχουσα καὶ πελάγη καὶ ὕλας καὶ ὄρη. ταύτην οὖν, τὴν καθʼ ἡμᾶς οἰκουμένην εἰκάζομεν.

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ἑπτὰ δὲ ἡμέρας καὶ τὰς ἴσας νύκτας ἀεροδρομήσαντες, ὀγδόῃ καθορῶμεν γῆν τινα μεγάλην ἐν τῷ ἀέρι καθάπερ νῆσον, λαμπρὰν καὶ σφαιροειδῆ καὶ φωτὶ μεγάλῳ καταλαμπομένην· προσενεχθέντες δὲ αὐτῇ καὶ ὁρμισάμενοι ἀπέβημεν, ἐπισκοποῦντες δὲ τὴν χώραν εὑρίσκομεν οἰκουμένην τε καὶ γεωργουμένην. ἡμέρας μὲν οὖν οὐδὲν αὐτόθεν καθεωρῶμεν, νυκτὸς δὲ ἐπιγενομένης ἐφαίνοντο ἡμῖν καὶ ἄλλαι πολλαὶ νῆσοι πλησίον, αἱ μὲν μείζους, αἱ δὲ μικρότεραι, πυρὶ τὴν χροιὰν προσεοικυῖαι, καὶ ἄλλη δέ τις γῆ κάτω, καὶ πόλεις ἐν αὐτῇ καὶ ποταμοὺς ἔχουσα καὶ πελάγη καὶ ὕλας καὶ ὄρη. ταύτην οὖν τὴν καθʼ ἡμᾶς οἰκουμένην εἰκάζομεν.

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δόξαν δὲ ἡμῖν καὶ ἔτι πορρωτέρω προελθεῖν, συνελήφθημεν τοῖς Ἱππογύποις παρʼ αὐτοῖς καλουμένοις ἀπαντήσαντες. οἱ δὲ Ἱππόγυποι οὗτοὶ εἰσιν ἄνδρες ἐπὶ γυπῶν μεγάλων ὀχούμενοι καὶ καθάπερ ἵπποις τοῖς ὀρνέοις χρώμενοι· μεγάλοι γὰρ οἱ γῦπες καὶ ὡς ἐπίπαν τρικέφαλοι. μάθοι δʼ ἄν τις τὸ μέγεθος αὐτῶν ἐντεῦθεν· . νεὼς γὰρ μεγάλης φορτίδος ἱστοῦ ἕκαστον τῶν πτερῶν μακρότερον καὶ παχύτερον φέρουσι. τούτοις οὖν τοῖς Ἱππογύποις προστέτακται περιπετομένοις τὴν γῆν, εἴ τις εὑρεθείη ξένος, ἀνάγειν ὡς τὸν βασιλέα· καὶ δὴ καὶ ἡμᾶς συλλαβόντες ἀνάγουσιν ὡς αὐτόν. ὁ δὲ θεασάμενος καὶ ἀπὸ τῆς στολῆς εἰκάσας, Ἕλληνες ἆρα, ἔφη, ὑμεῖς, ὦ ξένοι; συμφησάντων δέ, Πῶς οὖν ἀφίκεσθε, ἔφη, τοσοῦτον ἀέρα διελθόντες; καὶ ἡμεῖς τὸ πᾶν αὐτῷ διηγούμεθα· καὶ ὃς ἀρξάμενος τὸ καθʼ αὑτὸν ἡμῖν διεξῄει, ὡς καὶ αὐτὸς ἄνθρωπος ὢν τοὔνομα Ἐνδυμίων ἀπὸ τῆς ἡμετέρας γῆς καθεύδων ἀναρπασθείη ποτὲ καὶ ἀφικόμενος βασιλεύσειε τῆς χώρας· εἶναι δὲ τὴν γῆν ἐκείνην ἔλεγε τὴν ἡμῖν κάτω φαινομένην σελήνην. ἀλλὰ θαρρεῖν τε παρεκελεύετο καὶ μηδένα κίνδυνον ὑφορᾶσθαι· πάντα γὰρ ἡμῖν παρέσεσθαι ὧν δεόμεθα.

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δόξαν δὲ ἡμῖν καὶ ἔτι πορρωτέρω προελθεῖν, συνελήφθημεν τοῖς Ἱππογύποις παρʼ αὐτοῖς καλουμένοις ἀπαντήσαντες. οἱ δὲ Ἱππόγυποι οὗτοί εἰσιν ἄνδρες ἐπὶ γυπῶν μεγάλων ὀχούμενοι καὶ καθάπερ ἵπποις τοῖς ὀρνέοις χρώμενοι· μεγάλοι γὰρ οἱ γῦπες καὶ ὡς ἐπίπαν τρικέφαλοι. μάθοι δʼ ἄν τις τὸ μέγεθος αὐτῶν ἐντεῦθεν· νεὼς γὰρ μεγάλης φορτίδος ἱστοῦ ἕκαστον τῶν πτερῶν μακρότερον καὶ παχύτερον φέρουσι. τούτοις οὖν τοῖς Ἱππογύποις προστέτακται περιπετομένοις τὴν γῆν, εἴ τις εὑρεθείη ξένος, ἀνάγειν ὡς τὸν βασιλέα· καὶ δὴ καὶ ἡμᾶς συλλαβόντες ἀνάγουσιν ὡς αὐτόν. ὁ δὲ θεασάμενος καὶ ἀπὸ τῆς στολῆς εἰκάσας, Ἕλληνες ἆρα, ἔφη, ὑμεῖς, ὦ ξένοι; συμφησάντων δέ, Πῶς οὖν ἀφίκεσθε, ἔφη, τοσοῦτον ἀέρα διελθόντες; καὶ ἡμεῖς τὸ πᾶν αὐτῷ διηγούμεθα· καὶ ὃς ἀρξάμενος τὸ καθʼ αὑτὸν ἡμῖν διεξῄει, ὡς καὶ αὐτὸς ἄνθρωπος ὢν τοὔνομα Ἐνδυμίων ἀπὸ τῆς ἡμετέρας γῆς καθεύδων ἀναρπασθείη ποτὲ καὶ ἀφικόμενος βασιλεύσειε τῆς χώρας· εἶναι δὲ τὴν γῆν ἐκείνην ἔλεγε τὴν ἡμῖν κάτω φαινομένην σελήνην. ἀλλὰ θαρρεῖν τε παρεκελεύετο καὶ μηδένα κίνδυνον ὑφορᾶσθαι· πάντα γὰρ ἡμῖν παρέσεσθαι ὧν δεόμεθα.

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ἢν δὲ καὶ κατορθώσω, ἔφη, τὸν πόλεμον ὃν ἐκφέρω νῦν πρὸς τοὺς τὸν ἥλιον κατοικοῦντας, ἁπάντων εὐδαιμονέστατα παρʼ ἐμοὶ καταβιώσεσθε. καὶ ἡμεῖς ἠρόμεθα τίνες εἶεν οἱ πολέμιοι καὶ τὴν αἰτίαν τῆς διαφορᾶς Ὁ δὲ Φαέθων, φησίν, ὁ τῶν ἐν τῷ ἡλίῳ κατοικούντων βασιλεύς — οἰκεῖται γὰρ δὴ κἀκεῖνος ὥσπερ καὶ ἡ σελήνη — πολὺν ἤδη πρὸς ἡμᾶς πολεμεῖ χρόνον. ἤρξατο δὲ ἐξ αἰτίας τοιαύτης. τῶν ἐν τῇ ἀρχῇ τῇ ἐμῇ ποτε τοὺς ἀπορωτάτους συναγαγὼν ἐβουλήθην ἀποικίαν ἐς τὸν Ἑωσφόρον στεῖλαι, ὄντα ἔρημον καὶ ὑπὸ μηδενὸς κατοικούμενον· ὁ τοίνυν Φαέθων φθονήσας ἐκώλυσε τὴν ἀποικίαν κατὰ μέσον τὸν πόρον ἀπαντήσας ἐπὶ τῶν Ἱππομυρμήκων. τότε μὲν οὖν νικηθέντες — οὐ γὰρ ἦμεν ἀντίπαλοι τῇ παρασκευῇ — ἀνεχωρήσαμεν νῦν δὲ βούλομαι αὖθις ἐξενεγκεῖν τὸν πόλεμον καὶ ἀποστεῖλαι τὴν ἀποικίαν. ἢν οὖν ἐθέλητε, κοινωνήσατέ μοι τοῦ στόλου, γῦπας δὲ ὑμῖν ἐγὼ παρέξω τῶν βασιλικῶν ἕνα ἑκάστῳ καὶ τὴν ἄλλην ὅπλισιν αὔριον δὲ ποιησόμεθα τὴν ἔξοδον. οὕτως, ἔφην ἐγώ, γιγνέσθω, ἐπειδή σοι δοκεῖ.

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ἢν δὲ καὶ κατορθώσω, ἔφη, τὸν πόλεμον ὃν ἐκφέρω νῦν πρὸς τοὺς τὸν ἥλιον κατοικοῦντας, ἁπάντων εὐδαιμονέστατα παρʼ ἐμοὶ καταβιώσεσθε. καὶ ἡμεῖς ἠρόμεθα τίνες εἶεν οἱ πολέμιοι καὶ τὴν αἰτίαν τῆς διαφορᾶς· Ὁ δὲ Φαέθων, φησίν, ὁ τῶν ἐν τῷ ἡλίῳ κατοικούντων βασιλεύς — οἰκεῖται γὰρ δὴ κἀκεῖνος ὥσπερ καὶ ἡ σελήνη — πολὺν ἤδη πρὸς ἡμᾶς πολεμεῖ χρόνον. ἤρξατο δὲ ἐξ αἰτίας τοιαύτης. τῶν ἐν τῇ ἀρχῇ τῇ ἐμῇ ποτε τοὺς ἀπορωτάτους συναγαγὼν ἐβουλήθην ἀποικίαν ἐς τὸν Ἑωσφόρον στεῖλαι, ὄντα ἔρημον καὶ ὑπὸ μηδενὸς κατοικούμενον· ὁ τοίνυν Φαέθων φθονήσας ἐκώλυσε τὴν ἀποικίαν κατὰ μέσον τὸν πόρον ἀπαντήσας ἐπὶ τῶν Ἱππομυρμήκων. τότε μὲν οὖν νικηθέντες — οὐ γὰρ ἦμεν ἀντίπαλοι τῇ παρασκευῇ — ἀνεχωρήσαμεν· νῦν δὲ βούλομαι αὖθις ἐξενεγκεῖν τὸν πόλεμον καὶ ἀποστεῖλαι τὴν ἀποικίαν. ἢν οὖν ἐθέλητε, κοινωνήσατέ μοι τοῦ στόλου, γῦπας δὲ ὑμῖν ἐγὼ παρέξω τῶν βασιλικῶν ἕνα ἑκάστῳ καὶ τὴν ἄλλην ὅπλισιν· αὔριον δὲ ποιησόμεθα τὴν ἔξοδον. οὕτως, ἔφην ἐγώ, γιγνέσθω, ἐπειδή σοι δοκεῖ.

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τότε μὲν οὖν παρʼ αὐτῷ ἑστιαθέντες ἐμείναμεν, ἕωθεν δὲ διαναστάντες ἐτασσόμεθα· καὶ γὰρ οἱ σκοποὶ ἐσήμαινον πλησίον εἶναι τοὺς πολεμίους. τὸ μὲν οὖν πλῆθος τῆς στρατιᾶς δέκα μυριάδες ἐγένοντο ἄνευ τῶν σκευοφόρων καὶ τῶν μηχανοποιῶν καὶ τῶν πεζῶν καὶ τῶν ξένων συμμάχων· τούτων δὲ ὀκτακισμύριοι μὲν ἦσαν οἱ Ἱππόγυποι, δισμύριοι δὲ οἱ ἐπὶ τῶν Λαχανοπτέρων. ὄρνεον δὲ καὶ τοῦτό ἐστι μέγιστον, ἀντὶ τῶν πτερῶν λαχάνοις πάντῃ λάσιον, τὰ δὲ ὠκύπτερα ἔχει θριδακίνης φύλλοις μάλιστα προσεοικότα. ἐπὶ δὲ τούτοις οἱ Κεγχροβόλοι ἐτετάχατο καὶ οἱ Σκοροδομάχοι. ἦλθον δὲ αὐτῷ καὶ ἀπὸ τῆς ἄρκτου σύμμαχοι, τρισμύριοι μὲν Ψυλλοτοξόται, πεντακισμύριοι δὲ Ἀνεμοδρόμοι τούτων δὲ οἱ μὲν Ψυλλοτοξόται ἐπὶ ψυλλῶν μεγάλων ἱππάζονται, ὅθεν καὶ τὴν προσηγορίαν ἔχουσιν μέγεθος δὲ τῶν ψυλλῶν . ὅσον δώδεκα ἐλέφαντες· οἱ δὲ Ἀνεμοδρόμοι πεζοὶ μὲν εἰσιν, φέρονται δὲ ἐν τῷ ἀέρι ἄνευ πτερῶν ὁ δὲ τρόπος τῆς φορᾶς τοιόσδε. χιτῶνας ποδήρεις ὑπεζωσμένοι κολπώσαντες αὐτοὺς τῷ ἀνέμῳ καθάπερ ἱστία φέρονται ὥσπερ τὰ σκάφη. τὰ πολλὰ δʼ οἱ τοιοῦτοι ἐν ταῖς μάχαις πελτασταὶ εἰσιν. ἐλέγοντο δὲ καὶ ἀπὸ τῶν ὑπὲρ τὴν Καππαδοκίαν ἀστέρων ἥξειν Στρουθοβάλανοι μὲν ἑπτακισμύριοι, Ἱππογέρανοι δὲ πεντακισχίλιοι. τούτους ἐγὼ οὐκ ἐθεασάμην οὐ γὰρ ἀφίκοντο. διόπερ οὐδὲ γράψαι τὰς φύσεις αὐτῶν ἐτόλμησα· τεράστια γὰρ καὶ ἄπιστα περὶ αὐτῶν ἐλέγετο.

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τότε μὲν οὖν παρʼ αὐτῷ ἑστιαθέντες ἐμείναμεν, ἕωθεν δὲ διαναστάντες ἐτασσόμεθα· καὶ γὰρ οἱ σκοποὶ ἐσήμαινον πλησίον εἶναι τοὺς πολεμίους. τὸ μὲν οὖν πλῆθος τῆς στρατιᾶς δέκα μυριάδες ἐγένοντο ἄνευ τῶν σκευοφόρων καὶ τῶν μηχανοποιῶν καὶ τῶν πεζῶν καὶ τῶν ξένων συμμάχων· τούτων δὲ ὀκτακισμύριοι μὲν ἦσαν οἱ Ἱππόγυποι, δισμύριοι δὲ οἱ ἐπὶ τῶν Λαχανοπτέρων. ὄρνεον δὲ καὶ τοῦτό ἐστι μέγιστον, ἀντὶ τῶν πτερῶν λαχάνοις πάντῃ λάσιον, τὰ δὲ ὠκύπτερα ἔχει θριδακίνης φύλλοις μάλιστα προσεοικότα. ἐπὶ δὲ τούτοις οἱ Κεγχροβόλοι ἐτετάχατο καὶ οἱ Σκοροδομάχοι. ἦλθον δὲ αὐτῷ καὶ ἀπὸ τῆς ἄρκτου σύμμαχοι, τρισμύριοι μὲν Ψυλλοτοξόται, πεντακισμύριοι δὲ Ἀνεμοδρόμοι· τούτων δὲ οἱ μὲν Ψυλλοτοξόται ἐπὶ ψυλλῶν μεγάλων ἱππάζονται, ὅθεν καὶ τὴν προσηγορίαν ἔχουσιν· μέγεθος δὲ τῶν ψυλλῶν ὅσον δώδεκα ἐλέφαντες· οἱ δὲ Ἀνεμοδρόμοι πεζοὶ μέν εἰσιν, φέρονται δὲ ἐν τῷ ἀέρι ἄνευ πτερῶν· ὁ δὲ τρόπος τῆς φορᾶς τοιόσδε. χιτῶνας ποδήρεις ὑπεζωσμένοι κολπώσαντες αὐτοὺς τῷ ἀνέμῳ καθάπερ ἱστία φέρονται ὥσπερ τὰ σκάφη. τὰ πολλὰ δʼ οἱ τοιοῦτοι ἐν ταῖς μάχαις πελτασταί εἰσιν. ἐλέγοντο δὲ καὶ ἀπὸ τῶν ὑπὲρ τὴν Καππαδοκίαν ἀστέρων ἥξειν Στρουθοβάλανοι μὲν ἑπτακισμύριοι, Ἱππογέρανοι δὲ πεντακισχίλιοι. τούτους ἐγὼ οὐκ ἐθεασάμην· οὐ γὰρ ἀφίκοντο. διόπερ οὐδὲ γράψαι τὰς φύσεις αὐτῶν ἐτόλμησα· τεράστια γὰρ καὶ ἄπιστα περὶ αὐτῶν ἐλέγετο.

αὕτη μὲν ἡ τοῦ Ἐνδυμίωνος δύναμις ἦν. σκευὴ δὲ πάντων ἡ αὐτή κράνη μὲν ἀπὸ τῶν κυάμων, μεγάλοι γὰρ παρʼ αὐτοῖς οἱ κύαμοι καὶ καρτεροί· θώρακες δὲ φολιδωτοὶ πάντες θέρμινοι, τὰ γὰρ λέπη τῶν θέρμων συρράπτοντες ποιοῦνται θώρακας, ἄρρηκτον δὲ ἐκεῖ γίνεται τοῦ θέρμου τὸ λέπος ὥσπερ κέρας·

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ἀσπίδες δὲ καὶ ξίφη οἷα τὰ Ἑλληνικά. ἐπειδὴ δὲ καιρὸς ἦν, ἐτάξαντο ὧδε· τὸ μὲν δεξιὸν κέρας εἶχον οἱ Ἱππόγυποι καὶ ὁ βασιλεὺς τοὺς ἀρίστους περὶ αὑτὸν ἔχων καὶ ἡμεῖς ἐν τούτοις ἦμεν τὸ δὲ εὐώνυμον οἱ Λαχανόπτεροι· τὸ μέσον δὲ οἱ σύμμαχοι ὡς ἑκάστοις ἐδόκει. τὸ δὲ πεζὸν ἦσαν μὲν ἀμφὶ τὰς ἑξακισχιλίας μυριάδας, ἐτάχθησαν δὲ οὕτως. ἀράχναι παρʼ αὐτοῖς πολλοὶ καὶ μεγάλοι γίνονται, πολὺ τῶν Κυκλάδων νήσων ἕκαστος μείζων. τούτοις προσέταξεν διυφῆναι τὸν μεταξὺ τῆς σελήνης καὶ τοῦ Ἑωσφόρου ἀέρα. ὡς δὲ τάχιστα ἐξειργάσαντο καὶ πεδίον ἐποίησαν, ἐπὶ τούτου παρέταξε τὸ πεζὸν ἡγεῖτο δὲ αὐτῶν Νυκτερίων ὁ Εὐδιάνακτος τρίτος αὐτός.

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ἀσπίδες δὲ καὶ ξίφη οἷα τὰ Ἑλληνικά. ἐπειδὴ δὲ καιρὸς ἦν, ἐτάξαντο ὧδε· τὸ μὲν δεξιὸν κέρας εἶχον οἱ Ἱππόγυποι καὶ ὁ βασιλεὺς τοὺς ἀρίστους περὶ αὑτὸν ἔχων· καὶ ἡμεῖς ἐν τούτοις ἦμεν· τὸ δὲ εὐώνυμον οἱ Λαχανόπτεροι· τὸ μέσον δὲ οἱ σύμμαχοι ὡς ἑκάστοις ἐδόκει. τὸ δὲ πεζὸν ἦσαν μὲν ἀμφὶ τὰς ἑξακισχιλίας μυριάδας, ἐτάχθησαν δὲ οὕτως. ἀράχναι παρʼ αὐτοῖς πολλοὶ καὶ μεγάλοι γίνονται, πολὺ τῶν Κυκλάδων νήσων ἕκαστος μείζων. τούτοις προσέταξεν διυφῆναι τὸν μεταξὺ τῆς σελήνης καὶ τοῦ Ἑωσφόρου ἀέρα. ὡς δὲ τάχιστα ἐξειργάσαντο καὶ πεδίον ἐποίησαν, ἐπὶ τούτου παρέταξε τὸ πεζόν· ἡγεῖτο δὲ αὐτῶν Νυκτερίων ὁ Εὐδιάνακτος τρίτος αὐτός.

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τῶν δὲ πολεμίων τὸ μὲν εὐώνυμον εἶχον οἱ Ἱππομύρμηκες καὶ ὁ ἐν αὐτοῖς Φαέθων· θηρία δέ ἐστι μέγιστα, ὑπόπτερα, τοῖς παρʼ ἡμῖν μύρμηξι ι προσεοικότα πλὴν τοῦ μεγέθους· ὁ γὰρ μέγιστος αὐτῶν καὶ δίπλεθρος ἦν. ἐμάχοντο δὲ οὐ μόνον οἱ ἐπʼ αὐτῶν, ἀλλὰ καὶ αὐτοὶ μάλιστα τοῖς κέρασιν ἐλέγοντο δὲ οὗτοι εἶναι ἀμφὶ τὰς πέντε μυριάδας. ἐπὶ δὲ τοῦ δεξιοῦ αὐτῶν ἐτάχθησαν οἱ Ἀεροκώνωπες, ὄντες καὶ οὗτοι ἀμφὶ τὰς πέντε μυριάδας, πάντες τοξόται κώνωψι μεγάλοις ἐποχούμενοι· μετὰ δὲ τούτους οἱ Ἀεροκόρδακες, ψιλοί τε ὄντες καὶ πεζοί, πλὴν μάχιμοί γε καὶ οὗτοι· πόρρωθεν γὰρ ἐσφενδόνων ῥαφανῖδας ὑπερμεγέθεις, καὶ ὁ βληθεὶς οὐδʼ ἐπʼ ὀλίγον ἀντέχειν ἐδύνατο, ἀπέθνῃσκε δέ, καὶ δυσωδίας τινὸς τῷ τραύματι ἐγγινομένης· ἐλέγοντο δὲ χρίειν τὰ βέλη μαλάχης ἰῷ. ἐχόμενοι δὲ αὐτῶν ἐτάχθησαν οἱ Καυλομύκητες, ὁπλῖται ὄντες καὶ ἀγχέμαχοι τὸ πλῆθος μύριοι· ἐκλήθησαν δὲ Καυλομύκητες, ὅτι ἀσπίσι μὲν μυκητίναις ἐχρῶντο, δόρασι δὲ καυλίνοις τοῖς ἀπὸ τῶν ἀσπαράγων. πλησίον δὲ αὐτῶν οἱ Κυνοβάλανοι ἔστησαν, οὓς ἔπεμψαν αὐτῷ οἱ τὸν Σείριον κατοικοῦντες, πεντακισχίλιοι, ἄνδρες κυνοπρόσωποι ἐπὶ βαλάνων πτερωτῶν μαχόμενοι. ἐλέγοντο δὲ κἀκείνῳ ὑστερίζειν τῶν συμμάχων οὕς τε ἀπὸ τοῦ Γαλαξίου μετεπέμπετο σφενδονήτας καὶ οἱ Νεφελοκένταυροι. ἀλλʼ ἐκεῖνοι μὲν τῆς μάχης ἤδη κεκριμένης ἀφίκοντο, ὡς μήποτε ὤφελον οἱ σφενδονῆται δὲ οὐδὲ ὅλως παρεγένοντο, διόπερ φασὶν ὕστερον αὐτοῖς ὀργισθέντα τὸν Φαέθοντα πυρπολῆσαι τὴν χώραν.

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τῶν δὲ πολεμίων τὸ μὲν εὐώνυμον εἶχον οἱ Ἱππομύρμηκες καὶ ὁ ἐν αὐτοῖς Φαέθων· θηρία δέ ἐστι μέγιστα, ὑπόπτερα, τοῖς παρʼ ἡμῖν μύρμηξι προσεοικότα πλὴν τοῦ μεγέθους· ὁ γὰρ μέγιστος αὐτῶν καὶ δίπλεθρος ἦν. ἐμάχοντο δὲ οὐ μόνον οἱ ἐπʼ αὐτῶν, ἀλλὰ καὶ αὐτοὶ μάλιστα τοῖς κέρασιν· ἐλέγοντο δὲ οὗτοι εἶναι ἀμφὶ τὰς πέντε μυριάδας. ἐπὶ δὲ τοῦ δεξιοῦ αὐτῶν ἐτάχθησαν οἱ Ἀεροκώνωπες, ὄντες καὶ οὗτοι ἀμφὶ τὰς πέντε μυριάδας, πάντες τοξόται κώνωψι μεγάλοις ἐποχούμενοι· μετὰ δὲ τούτους οἱ Ἀεροκόρδακες, ψιλοί τε ὄντες καὶ πεζοί, πλὴν μάχιμοί γε καὶ οὗτοι· πόρρωθεν γὰρ ἐσφενδόνων ῥαφανῖδας ὑπερμεγέθεις, καὶ ὁ βληθεὶς οὐδʼ ἐπʼ ὀλίγονἐπʼ ὀλίγον Nilén: ὀλίγον Γ. ἀντέχειν ἐδύνατο, ἀπέθνησκε δέ, καὶ δυσωδίας τινὸς τῷ τραύματι ἐγγινομένης· ἐλέγοντο δὲ χρίειν τὰ βέλη μαλάχης ἰῷ. ἐχόμενοι δὲ αὐτῶν ἐτάχθησαν οἱ Καυλομύκητες, ὁπλῖται ὄντες καὶ ἀγχέμαχοι, τὸ πλῆθος μύριοι· ἐκλήθησαν δὲ Καυλομύκητες, ὅτι ἀσπίσι μὲν μυκητίναις ἐχρῶντο, δόρασι δὲ καυλίνοις τοῖς ἀπὸ τῶν ἀσπαράγων. πλησίον δὲ αὐτῶν οἱ Κυνοβάλανοι ἔστησαν, οὓς ἔπεμψαν αὐτῷ οἱ τὸν Σείριον κατοικοῦντες, πεντακισχίλιοι, ἄνδρεςἄνδρες Nilén: καὶ οὗτοι ἄνδρες MSS. κυνοπρόσωποι ἐπὶ βαλάνων πτερωτῶν μαχόμενοι. ἐλέγοντο δὲ κἀκείνῳ ὑστερίζειν τῶν συμμάχων οὕς τε ἀπὸ τοῦ Γαλαξίου μετεπέμπετο σφενδονήτας καὶ οἱ Νεφελοκένταυροι. ἀλλʼ ἐκεῖνοι μὲν τῆς μάχης ἤδη κεκριμένης ἀφίκοντο, ὡς μήποτε ὤφελον· οἱ σφενδονῆται δὲ οὐδὲ ὅλως παρεγένοντο, διόπερ φασὶν ὕστερον αὐτοῖς ὀργισθέντα τὸν Φαέθοντα πυρπολῆσαι τὴν χώραν.

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τοιαύτῃ μὲν καὶ ὁ Φαέθων ἐπῄει παρασκευῇ. συμμίξαντες δὲ ἐπειδὴ τὰ σημεῖα ἤρθη καὶ ὠγκήσαντο ἑκατέρων οἱ ὄνοι — τούτοις γὰρ ἀντὶ σαλπιστῶν χρῶνται — ἐμάχοντο. καὶ τὸ μὲν εὐώνυμον τῶν Ἡλιωτῶν αὐτίκα ἔφυγεν οὐδʼ εἰς χεῖρας δεξάμενον τοὺς Ἱππογύπους, καὶ ἡμεῖς εἱπόμεθα κτείνοντες· τὸ δεξιὸν δὲ αὐτῶν ἐκράτει τοῦ ἐπὶ τῷ ἡμετέρῳ εὐωνύμου, καὶ ἐπεξῆλθον οἱ Ἀεροκώνωπες διώκοντες ἄχρι πρὸς τοὺς πεζούς. ἐνταῦθα δὲ κἀκείνων ἐπιβοηθούντων ἔφυγον ἐγκλίναντες, καὶ μάλιστα ἐπεὶ ᾔσθοντο τοὺς ἐπὶ τῷ, εὐωνύμῳ σφῶν νενικημένους. τῆς δὲ τροπῆς λαμπρᾶς γεγενημένης πολλοί μὲν ζῶντες ἡλίσκοντο, πολλοὶ δὲ καὶ ἀνῃροῦντο, καὶ τὸ αἷμα ἔρρει πολύ μὲν ἐπὶ τῶν νεφῶν, ὥστε αὐτὰ βάπτεσθαι καὶ ἐρυθρὰ φαίνεσθαι, οἷα παρʼ ἡμῖν δυομένου τοῦ ἡλίου φαίνεται, πολὺ δὲ καὶ εἰς τὴν γῆν κατέσταζεν, ὥστε με εἰκάζειν, μὴ ἄρα τοιούτου τινὸς καὶ πάλαι ἄνω γενομένου Ὅμηρος ὑπέλαβεν αἵματι ὗσαι τὸν Δία ἐπὶ τῷ τοῦ Σαρπηδόνος θανάτῳ.

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τοιαύτῃ μὲν καὶ ὁ Φαέθων ἐπῄει παρασκευῇ. συμμίξαντες δὲ ἐπειδὴ τὰ σημεῖα ἤρθη καὶ ὠγκήσαντο ἑκατέρων οἱ ὄνοι — τούτοις γὰρ ἀντὶ σαλπιστῶν χρῶνται — ἐμάχοντο. καὶ τὸ μὲν εὐώνυμον τῶν Ἡλιωτῶν αὐτίκα ἔφυγεν οὐδʼ εἰς χεῖρας δεξάμενον τοὺς Ἱππογύπους, καὶ ἡμεῖς εἱπόμεθα κτείνοντες· τὸ δεξιὸν δὲ αὐτῶν ἐκράτει τοῦ ἐπὶ τῷ ἡμετέρῳ εὐωνύμου, καὶ ἐπεξῆλθον οἱ Ἀεροκώνωπες διώκοντες ἄχρι πρὸς τοὺς πεζούς. ἐνταῦθα δὲ κἀκείνων ἐπιβοηθούντων ἔφυγον ἐγκλίναντες, καὶ μάλιστα ἐπεὶ ᾔσθοντο τοὺς ἐπὶ τῷ εὐωνύμῳ σφῶν νενικημένους. τῆς δὲ τροπῆς λαμπρᾶς γεγενημένης πολλοὶ μὲν ζῶντες ἡλίσκοντο, πολλοὶ δὲ καὶ ἀνῃροῦντο, καὶ τὸ αἷμα ἔρρει πολὺ μὲν ἐπὶ τῶν νεφῶν, ὥστε αὐτὰ βάπτεσθαι καὶ ἐρυθρὰ φαίνεσθαι, οἷα παρʼ ἡμῖν δυομένου τοῦ ἡλίου φαίνεται, πολὺ δὲ καὶ εἰς τὴν γῆν κατέσταζεν, ὥστε με εἰκάζειν, μὴ ἄρα τοιούτου τινὸς καὶ πάλαι ἄνω γενομένου Ὅμηρος ὑπέλαβεν αἵματι ὗσαι τὸν Δία ἐπὶ τῷ τοῦ Σαρπηδόνος θανάτῳ.

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ἀναστρέψαντες δὲ ἀπὸ τῆς διώξεως δύο τρόπαια ἐστήσαμεν, τὸ μὲν ἐπὶ τῶν ἀραχνίων τῆς πεζομαχίας, τὸ δὲ τῆς ἀερομαχίας ἐπὶ τῶν νεφῶν. ἄρτι δὲ τούτων γινομένων ἠγγέλλοντο ὑπὸ τῶν σκοπῶν οἱ Νεφελοκένταυροι προσελαύνοντες, οὓς ἔδει πρὸ τῆς μάχης ἐλθεῖν τῷ Φαέθοντι. καὶ δὴ ἐφαίνοντο προσιόντες, θέαμα παραδοξότατον, ἐξ ἵππων πτερωτῶν καὶ ἀνθρώπων συγκείμενοι· μέγεθος δέ τῶν μέν ἀνθρώπων ὅσον τοῦ Ῥοδίων κολοσσοῦ ἐξ ἡμισείας ἐς τὸ ἄνω, τῶν δὲ ἵππων ὅσον νεώς μεγάλης φορτίδος. τὸ μέντοι πλῆθος αὐτῶν οὐκ ἀνέγραψα, μή τῳ καὶ ἄπιστον δόξῃ — τοσοῦτον ἦν. ἡγεῖτο δὲ αὐτῶν ὁ ἐκ τοῦ ζῳδιακοῦ τοξότης. ἐπεὶ δὲ ᾔσθοντο τοὺς φίλους νενικημένους, ἐπὶ μὲν τὸν Φαέθοντα ἔπεμπον ἀγγελίαν αὖθις ἐπιέναι, αὐτοὶ δὲ διαταξάμενοι τεταραγμένοις ἐπιπίπτουσι τοῖς Σεληνίταις, ἀτάκτως περὶ τὴν δίωξιν καὶ τὰ λάφυρα διεσκεδασμένοις· καὶ πάντας μὲν τρέπουσιν, αὐτὸν δὲ τὸν βασιλέα καταδιώκουσι πρὸς τὴν πόλιν καὶ τὰ πλεῖστα τῶν ὀρνέων αὐτοῦ κτείνουσιν ἀνέσπασαν δὲ καὶ τὰ τρόπαια καὶ κατέδραμον ἅπαν τὸ ὑπὸ· τῶν ἀραχνῶν πεδίον ὑφασμένον, ἐμὲ δὲ καὶ δύο τινὰς τῶν ἑταίρων ἐζώγρησαν. ἤδη δὲ παρῆν καὶ ὁ Φαέθων καὶ αὖθις ἄλλα τρόπαια ὑπʼ ἐκείνων ἵστατο.

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ἀναστρέψαντες δὲ ἀπὸ τῆς διώξεως δύο τρόπαια ἐστήσαμεν, τὸ μὲν ἐπὶ τῶν ἀραχνίων τῆς πεζομαχίας, τὸ δὲ τῆς ἀερομαχίας ἐπὶ τῶν νεφῶν. ἄρτι δὲ τούτων γινομένων ἠγγέλλοντο ὑπὸ τῶν σκοπῶν οἱ Νεφελοκένταυροι προσελαύνοντες, οὓς ἔδει πρὸ τῆς μάχης ἐλθεῖν τῷ Φαέθοντι. καὶ δὴ ἐφαίνοντο προσιόντες, θέαμα παραδοξότατον, ἐξ ἵππων πτερωτῶν καὶ ἀνθρώπων συγκείμενοι· μέγεθος δὲ τῶν μὲν ἀνθρώπων ὅσον τοῦ Ῥοδίων κολοσσοῦ ἐξ ἡμισείας ἐς τὸ ἄνω, τῶν δὲ ἵππων ὅσον νεὼς μεγάλης φορτίδος. τὸ μέντοι πλῆθος αὐτῶν οὐκ ἀνέγραψα, μή τῳ καὶ ἄπιστον δόξῃ — τοσοῦτον ἦν. ἡγεῖτο δὲ αὐτῶν ὁ ἐκ τοῦ ζῳδιακοῦ τοξότης. ἐπεὶ δὲ ᾔσθοντο τοὺς φίλους νενικημένους, ἐπὶ μὲν τὸν Φαέθοντα ἔπεμπον ἀγγελίαν αὖθις ἐπιέναι, αὐτοὶ δὲ διαταξάμενοι τεταραγμένοις ἐπιπίπτουσι τοῖς Σεληνίταις, ἀτάκτωςἀτάκτως Schwartz: ἀτάκτοις MSS. περὶ τὴν δίωξιν καὶ τὰ λάφυρα διεσκεδασμένοις· καὶ πάντας μὲν τρέπουσιν, αὐτὸν δὲ τὸν βασιλέα καταδιώκουσι πρὸς τὴν πόλιν καὶ τὰ πλεῖστα τῶν ὀρνέων αὐτοῦ κτείνουσιν· ἀνέσπασαν δὲ καὶ τὰ τρόπαια καὶ κατέδραμον ἅπαν τὸ ὑπὸ τῶν ἀραχνῶν πεδίον ὑφασμένον, ἐμὲ δὲ καὶ δύο τινὰς τῶν ἑταίρων ἐζώγρησαν. ἤδη δὲ παρῆν καὶ ὁ Φαέθων καὶ αὖθις ἄλλα τρόπαια ὑπʼ ἐκείνων ἵστατο.

ἡμεῖς μὲν οὖν ἀπηγόμεθα ἐς τὸν ἥλιον αὐθημερὸν τὼ χεῖρε ὀπίσω δεθέντες ἀραχνίου ἀποκόμματι.

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οἱ δὲ πολιορκεῖν μὲν οὐκ ἔγνωσαν τὴν πόλιν, ἀναστρέψαντες δὲ τὸ μεταξὺ τοῦ ἀέρος ἀπετείχιζον, ὥστε μηκέτι τὰς αὐγὰς ἀπὸ τοῦ ἡλίου πρὸς τὴν σελήνην διήκειν. τὸ δὲ τεῖχος ἦν διπλοῦν, νεφελωτὸν ὥστε σαφὴς ἔκλειψις τῆς σελήνης ἐγεγόνει καὶ νυκτὶ διηνεκεῖ πᾶσα κατείχετο. πιεζόμενος δὲ τούτοις ὁ Ἐνδυμίων πέμψας ἱκέτευε καθαιρεῖν τὸ οἰκοδόμημα καὶ μὴ σφᾶς περιορᾶν ἐν σκότῳ βιοτεύοντας, ὑπισχνεῖτο δὲ καὶ φόρους τελέσειν καὶ σύμμαχος ἔσεσθαι καὶ μηκέτι πολεμήσειν, καὶ ὁμήρους ἐπὶ τούτοις δοῦναι ἤθελεν. οἱ δὲ περὶ τὸν Φαέθοντα γενομένης δὶς ἐκκλησίας τῇ προτεραίᾳ μὲν οὐδὲν παρέλυσαν τῆς ὀργῆς, τῇ ὑστεραίᾳ δὲ μετέγνωσαν, καὶ ἐγένετο ἡ εἰρήνη ἐπὶ τούτοις·

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οἱ δὲ πολιορκεῖν μὲν οὐκ ἔγνωσαν τὴν πόλιν, ἀναστρέψαντες δὲ τὸ μεταξὺ τοῦ ἀέρος ἀπετείχιζον, ὥστε μηκέτι τὰς αὐγὰς ἀπὸ τοῦ ἡλίου πρὸς τὴν σελήνην διήκειν. τὸ δὲ τεῖχος ἦν διπλοῦν, νεφελωτόν· ὥστε σαφὴς ἔκλειψις τῆς σελήνης ἐγεγόνει καὶ νυκτὶ διηνεκεῖ πᾶσα κατείχετο. πιεζόμενος δὲ τούτοις ὁ Ἐνδυμίων πέμψας ἱκέτευε καθαιρεῖν τὸ οἰκοδόμημα καὶ μὴ σφᾶς περιορᾶν ἐν σκότῳ βιοτεύοντας, ὑπισχνεῖτο δὲ καὶ φόρους τελέσειν καὶ σύμμαχος ἔσεσθαι καὶ μηκέτι πολεμήσειν, καὶ ὁμήρους ἐπὶ τούτοις δοῦναι ἤθελεν. οἱ δὲ περὶ τὸν Φαέθοντα γενομένης δὶς ἐκκλησίας τῇ προτεραίᾳ μὲν οὐδὲν παρέλυσαν τῆς ὀργῆς, τῇ ὑστεραίᾳ δὲ μετέγνωσαν, καὶ ἐγένετο ἡ εἰρήνη ἐπὶ τούτοις·

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κατὰ τάδε συνθήκας ἐποιήσαντο Ἡλιῶται καὶ οἱ σύμμαχοι πρὸς Σεληνίτας καὶ τοὺς συμμάχους, ἐπὶ τῷ καταλῦσαι μὲν τοὺς Ἡλιώτας τὸ διατείχισμα καὶ μηκέτι ἐς τὴν σελήνην ἐσβάλλειν, ἀποδοῦναι δὲ καὶ τοὺς αἰχμαλώτους ῥητοῦ ἕκαστον χρήματος, τοὺς δὲ Σεληνίτας ἀφεῖναι μὲν αὐτονόμους τούς γε ἄλλους·ʼ· ἀστέρας, ὅπλα δὲ μὴ ἐπιφέρειν τοῖς Ἡλιώταις, συμμαχεῖν δὲ τῇ ἀλλήλων, ἤν τις ἐπίῃ· φόρον δὲ ὑποτελεῖν ἑκάστου ἔτους τὸν βασιλέα τῶν Σεληνιτῶν τῷ βασιλεῖ τῶν Ἡλιωτῶν δρόσου ἀμφορέας μυρίους, καὶ ὁμήρους δὲ σφῶν αὐτῶν δοῦναι μυρίους, τὴν δὲ ἀποικίαν τὴν ἐς τὸν Ἑωσφόρον κοινῇ ποιεῖσθαι, καὶ μετέχειν τῶν ἄλλων τὸν βουλόμενον ἐγγράψαι δὲ τὰς συνθήκας στήλῃ ἠλεκτρίνῃ καὶ ἀναστῆσαι ἐν μέσῳ τῷ ἀέρι ἐπὶ τοῖς μεθορίοις. ὤμοσαν δὲ Ἡλιωτῶν μὲν Πυρωνίδης καὶ Θερείτης καὶ Φλόγιος, Σεληνιτῶν δὲ Νύκτωρ καὶ Μήνιος καὶ Πολυλάμπης.

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κατὰ τάδε συνθήκας ἐποιήσαντο Ἡλιῶται καὶ οἱ σύμμαχοι πρὸς Σεληνίτας καὶ τοὺς συμμάχους, ἐπὶ τῷ καταλῦσαι μὲν τοὺς Ἡλιώτας τὸ διατείχισμα καὶ μηκέτι ἐς τὴν σελήνην ἐσβάλλειν, ἀποδοῦναι δὲ καὶ τοὺς αἰχμαλώτους ῥητοῦ ἕκαστον χρήματος, τοὺς δὲ Σεληνίτας ἀφεῖναι μὲν αὐτονόμους τούς γε ἄλλουςγε ἄλλους Γ: γε ἀλλήλους Ω. Not in other MSS. πλανητοὺς Schwartz. ἀστέρας, ὅπλα δὲ μὴ ἐπιφέρειν τοῖς Ἡλιώταις, συμμαχεῖν δὲ τῇ ἀλλήλων, ἤν τις ἐπίῃ· φόρον δὲ ὑποτελεῖν ἑκάστου ἔτους τὸν βασιλέα τῶν Σεληνιτῶν τῷ βασιλεῖ τῶν Ἡλιωτῶν δρόσου ἀμφορέας μυρίους, καὶ ὁμήρους δὲ σφῶν αὐτῶν δοῦναι μυρίους, τὴν δὲ ἀποικίαν τὴν ἐς τὸν Ἑωσφόρον κοινῇ ποιεῖσθαι, καὶ μετέχειν τῶν ἄλλων τὸν βουλόμενον· ἐγγράψαι δὲ τὰς συνθήκας στήλῃ ἠλεκτρίνῃ καὶ ἀναστῆσαι ἐν μέσῳ τῷ ἀέρι ἐπὶ τοῖς μεθορίοις. ὤμοσαν δὲ Ἡλιωτῶν μὲν Πυρωνίδης καὶ Θερείτης καὶ Φλόγιος, Σεληνιτῶν δὲ Νύκτωρ καὶ Μήνιος καὶ Πολυλάμπης.

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τοιαύτη μὲν ἡ εἰρήνη ἐγένετο· εὐθὺς δὲ τὸ τεῖχος καθῃρεῖτο καὶ ἡμᾶς τοὺς αἰχμαλώτους ἀπέδοσαν. ἐπεὶ δὲ ἀφικόμεθα ἐς τὴν σελήνην, ὑπηντίαζον ἡμᾶς καὶ ἠσπάζοντο μετὰ δακρύων οἵ τε ἑταῖροι καὶ ὁ Ἐνδυμίων αὐτός. καὶ ὁ μὲν ἠξίου με μεῖναί τε παρʼ αὑτῷ καὶ κοινωνεῖν τῆς ἀποικίας, ὑπισχνούμενος δώσειν πρὸς . γάμον τὸν ἑαυτοῦ παῖδα· γυναῖκες γὰρ οὐκ εἰσὶ παρʼ αὐτοῖς. ἐγὼ δὲ οὐδαμῶς ἐπειθόμην, ἀλλʼ ἠξίουν ἀποπεμφθῆναι κάτω ἐς τὴν θάλατταν.

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τοιαύτη μὲν ἡ εἰρήνη ἐγένετο· εὐθὺς δὲ τὸ τεῖχος καθῃρεῖτο καὶ ἡμᾶς τοὺς αἰχμαλώτους ἀπέδοσαν. ἐπεὶ δὲ ἀφικόμεθα ἐς τὴν σελήνην, ὑπηντίαζον ἡμᾶς καὶ ἠσπάζοντο μετὰ δακρύων οἵ τε ἑταῖροι καὶ ὁ Ἐνδυμίων αὐτός. καὶ ὁ μὲν ἠξίου μεμε Herwerden: not in MSS. μεῖναί τε παρʼ αὐτῷ καὶ κοινωνεῖν τῆς ἀποικίας, ὑπισχνούμενος δώσειν πρὸς γάμον τὸν ἑαυτοῦ παῖδα· γυναῖκες γὰρ οὐκ εἰσὶ παρʼ αὐτοῖς. ἐγὼ δὲ οὐδαμῶς ἐπειθόμην, ἀλλʼ ἠξίουν ἀποπεμφθῆναι κάτω ἐς τὴν θάλατταν. ὡς δὲ ἔγνω ἀδύνατον ὂν πείθειν, ἀποπέμπει ἡμᾶς ἑστιάσας ἑπτὰ ἡμέρας.

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ἀποπέμπει ἡμᾶς ἑστιάσας ἑπτὰ ἡμέρας.

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ὡς δὲ ἔγνω ἀδύνατον ὂν πείθειν, ἃ δὲ ἐν τῷ μεταξὺ διατρίβων ἐν τῇ σελήνῃ κατενόησα καινὰ καὶ παράδοξα, ταῦτα βούλομαι εἰπεῖν, πρῶτα μὲν τὸ μὴ ἐκ γυναικῶν γεννᾶσθαι αὐτούς, ἀλλʼ ἀπὸ τῶν ἀρρένων γάμοις γὰρ τοῖς ἄρρεσι χρῶνται καὶ οὐδὲ ὄνομα γυναικὸς ὅλως ἴσασι. μέχρι μὲν οὖν πέντε καὶ εἴκοσι ἐτῶν γαμεῖται ἕκαστος, ἀπὸ δὲ τούτων γαμεῖ αὐτός· κύουσι δὲ οὐκ ἐν τῇ νηδύϊ, ἀλλʼ ἐν ταῖς γαστροκνημίαις· ἐπειδὰν γὰρ συλλάβῃ τὸ ἔμβρυον, παχύνεται ἡ κνήμη, καὶ χρόνῳ ὕστερον ἀνατεμόντες ἐξάγουσι νεκρά, θέντες δʼ αὐτὰ πρὸς τὸν ἄνεμον κεχηνότα ζῳοποιοῦσιν. δοκεῖ δέ μοι καὶ ἐς τοὺς Ἕλληνας ἐκεῖθεν ἥκειν τῆς γαστροκνημίας τοὔνομα, ὅτι παρʼ ἐκείνοις ἀντὶ γαστρὸς κυοφορεῖ. μεῖζον δὲ τούτου ἄλλο διηγήσομαι. γένος ἐστὶ παρʼ αὐτοῖς ἀνθρώπων οἱ καλούμενοι Δενδρῖται, γίνεται δὲ τὸν τρόπον τοῦτον. ὄρχιν ἀνθρώπου τὸν δεξιὸν ἀποτεμόντες ἐν γῇ φυτεύουσιν, ἐκ δὲ αὐτοῦ δένδρον ἀναφύεται μέγιστον, σάρκινον, οἷον φαλλός· ἔχει .δὲ καὶ κλάδους καὶ φύλλα· ὁ δὲ καρπός ἐστι βάλανοι πηχυαῖοι τὸ μέγεθος. ἐπειδὰν οὖν πεπανθῶσιν, τρυγήσαντες αὐτὰς ἐκκολάπτουσι τοὺς ἀνθρώπους. αἰδοῖα μέντοι πρόσθετα ἔχουσιν, οἱ μὲν ἐλεφάντινα, οἱ δὲ πένητες αὐτῶν ξύλινα, καὶ διὰ τούτων ὀχεύουσι καὶ πλησιάζουσι τοῖς γαμέταις τοῖς ἑαυτῶν.

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ἃ δὲ ἐν τῷ μεταξὺ διατρίβων ἐν τῇ σελήνῃ κατενόησα καινὰ καὶ παράδοξα, ταῦτα βούλομαι εἰπεῖν. πρῶτα μὲν τὸ μὴ ἐκ γυναικῶν γεννᾶσθαι αὐτούς, ἀλλʼ ἀπὸ τῶν ἀρρένων· γάμοις γὰρ τοῖς ἄρρεσι χρῶνται καὶ οὐδὲ ὄνομα γυναικὸς ὅλως ἴσασι. μέχρι μὲν οὖν πέντε καὶ εἴκοσι ἐτῶν γαμεῖται ἕκαστος, ἀπὸ δὲ τούτων γαμεῖ αὐτός· κύουσι δὲ οὐκ ἐν τῇ νηδύϊ, ἀλλʼ ἐν ταῖς γαστροκνημίαις· ἐπειδὰν γὰρ συλλάβῃ τὸ ἔμβρυον, παχύνεται ἡ κνήμη, καὶ χρόνῳ ὕστερον ἀνατεμόντες ἐξάγουσι νεκρά, θέντες δὲ αὐτὰ πρὸς τὸν ἄνεμον κεχηνότα ζῳοποιοῦσιν. δοκεῖ δέ μοι καὶ ἐς τοὺς Ἕλληνας ἐκεῖθεν ἥκειν τῆς γαστροκνημίας τοὔνομα, ὅτι παρʼ ἐκείνοις ἀντὶ γαστρὸς κυοφορεῖ. μεῖζον δὲ τούτου ἄλλο διηγήσομαι. γένος ἐστὶ παρʼ αὐτοῖς ἀνθρώπων οἱ καλούμενοι Δενδρῖται, γίνεται δὲ τὸν τρόπον τοῦτον. ὄρχιν ἀνθρώπου τὸν δεξιὸν ἀποτεμόντες ἐν γῇ φυτεύουσιν, ἐκ δὲ αὐτοῦ δένδρον ἀναφύεται μέγιστον, σάρκινον, οἷον φαλλός· ἔχει δὲ καὶ κλάδους καὶ φύλλα· ὁ δὲ καρπός ἐστι βάλανοι πηχυαῖοι τὸ μέγεθος. ἐπειδὰν οὖν πεπανθῶσιν, τρυγήσαντες αὐτὰς ἐκκολάπτουσι τοὺς ἀνθρώπους. αἰδοῖα μέντοι πρόσθετα ἔχουσιν, οἱ μὲν ἐλεφάντινα, οἱ δὲ πένητες αὐτῶν ξύλινα, καὶ διὰ τούτων ὀχεύουσι καὶ πλησιάζουσι τοῖς γαμέταις τοῖς ἑαυτῶν.

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ἐπειδὰν δὲ γηράσῃ ὁ ἄνθρωπος, οὐκ ἀποθνῄσκει, ἀλλʼ ὥσπερ καπνὸς διαλυόμενος ἀὴρ γίνεται. τροφὴ δὲ πᾶσιν ἡ αὐτή· ἐπειδὰν γὰρ πῦρ ἀνακαύσωσιν, βατράχους ὀπτῶσιν ἐπὶ τῶν ἀνθράκων πολλοὶ δὲ παρʼ αὐτοῖς εἰσιν ἐν τῷ ἀέρι πετόμενοι· ὀπτωμένων δὲ περικαθεσθέντες ὥσπερ δὴ περὶ τράπεζαν κάπτουσι τὸν ἀναθυμιώμενον καπνὸν καὶ εὐωχοῦνται. σίτῳ μὲν δὴ τρέφονται τοιούτῳ· ποτὸν δὲ αὐτοῖς ἐστιν ἀὴρ ἀποθλιβόμενος εἰς κύλικα καὶ ὑγρὸν ἀνεὶς ὥσπερ δρόσον. οὐ μὴν ἀπουροῦσίν. γε καὶ ἀφοδεύουσιν, ἀλλʼ οὐδὲ τέτρηνται ᾗπερ ἡμεῖς, οὐδὲ τὴν συνουσίαν οἱ παῖδες ἐν ταῖς ἕδραις παρέχουσιν, ἀλλʼ ἐν ταῖς ἰγνύαις ὑπὲρ τὴν γαστροκνημίαν ἐκεῖ γάρ εἰσι τετρημένοι.

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καλὸς δὲ νομίζεται παρʼ αὐτοῖς ἢν πού τις φαλακρὸς καὶ ἄκομος ᾖ, τοὺς δὲ κομήτας καὶ μυσάττονται. ἐπὶ δὲ τῶν κομητῶν ἀστέρων τοὐναντίον τοὺς κομήτας καλοὺς νομίζουσιν ἐπεδήμουν γάρ τινες, οἳ καὶ περὶ ἐκείνων διηγοῦντο. καὶ μὴν καὶ γένεια φύουσιν μικρὸν ὑπὲρ τὰ γόνατα. καὶ ὄνυχας ἐν τοῖς ποσὶν οὐκ ἔχουσιν, ἀλλὰ πάντες εἰσὶν μονοδάκτυλοι. ὑπὲρ δὲ τὰς πυγὰς ἑκάστῳ αὐτῶν κράμβη ἐκπέφυκε μακρὰ ὥσπερ οὐρά, θάλλουσα ἐς ἀεὶ καὶ ὑπτίου ἀναπίπτοντος οὐ κατακλωμένη.

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ἐπειδὰν δὲ γηράσῃ ὁ ἄνθρωπος, οὐκ ἀποθνήσκει, ἀλλʼ ὥσπερ καπνὸς διαλυόμενος ἀὴρ γίνεται. τροφὴ δὲ πᾶσιν ἡ αὐτή· ἐπειδὰν γὰρ πῦρ ἀνακαύσωσιν, βατράχους ὀπτῶσιν ἐπὶ τῶν ἀνθράκων· πολλοὶ δὲ παρʼ αὐτοῖς εἰσιν ἐν τῷ ἀέρι πετόμενοι· ὀπτωμένων δὲ περικαθεσθέντες ὥσπερ δὴ περὶ τράπεζαν κάπτουσι τὸν ἀναθυμιώμενον καπνὸν καὶ εὐωχοῦνται. σίτῳ μὲν δὴ τρέφονται τοιούτῳ· ποτὸν δὲ αὐτοῖς ἐστιν ἀὴρ ἀποθλιβόμενος εἰς κύλικα καὶ ὑγρὸν ἀνιεὶς ὥσπερ δρόσον. οὐ μὴν ἀπουροῦσίν γε καὶ ἀφοδεύουσιν, ἀλλʼ οὐδὲ τέτρηνται ᾗπερ ἡμεῖς, οὐδὲ τὴν συνουσίαν οἱ παῖδες ἐν ταῖς ἕδραις παρέχουσιν, ἀλλʼ ἐν ταῖς ἰγνύαις ὑπὲρ τὴν γαστροκνημίαν· ἐκεῖ γάρ εἰσι τετρημένοι.

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καλὸς δὲ νομίζεται παρʼ αὐτοῖς ἤν πού τις φαλακρὸς καὶ ἄκομος ᾖ, τοὺς δὲ κομήτας καὶ μυσάττονται. ἐπὶ δὲ τῶν κομητῶν ἀστέρων τοὐναντίον τοὺς κομήτας καλοὺς νομίζουσιν· ἐπεδήμουν γάρ τινες, οἳ καὶ περὶ ἐκείνων διηγοῦντο. καὶ μὴν καὶ γένεια φύουσιν μικρὸν ὑπὲρ τὰ γόνατα. καὶ ὄνυχας ἐν τοῖς ποσὶν οὐκ ἔχουσιν, ἀλλὰ πάντες εἰσὶν μονοδάκτυλοι. ὑπὲρ δὲ τὰς πυγὰς ἑκάστῳ αὐτῶν κράμβη ἐκπέφυκε μακρὰ ὥσπερ οὐρά, θάλλουσα ἐς ἀεὶ καὶ ὑπτίου ἀναπίπτοντος οὐ κατακλωμένη.

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ἀπομύττονται δὲ μέλι δριμύτατον· κἀπειδὰν ἢ πονῶσιν ἢ γυμνάζωνται, γάλακτι πᾶν τὸ σῶμα ἱδροῦσιν, ὥστε καὶ τυροὺς ἀπʼ αὐτοῦ πήγνυσθαι, ὀλίγον τοῦ μέλιτος ἐπιστάξαντες· ἔλαιον δὲ ποιοῦνται ἀπὸ τῶν κρομμύων πάνυ λιπαρόν τε καὶ εὐῶδες ὥσπερ μύρον. ἀμπέλους δὲ πολλὰς ἔχουσιν ὑδροφόρους· αἱ γὰρ ῥᾶγες τῶν βοτρύων εἰσὶν ὥσπερ χάλαζα, καί, ἐμοὶ δοκεῖν, ἐπειδὰν ἐμπεσὼν ἄνεμος διασείσῃ τὰς ἀμπέλους ἐκείνας, τότε πρὸς ἡμᾶς καταπίπτει ἡ χάλαζα διαρραγέντων τῶν βοτρύων. τῇ μέντοι γαστρὶ ὅσα πήρᾳ χρῶνται τιθέντες ἐν αὐτῇ ὅσων δέονται· ἀνοικτὴ γὰρ αὐτοῖς αὕτη καὶ πάλιν κλειστή ἐστιν ἐντέρων δὲ οὐδὲν ὑπάρχειν αὐτῇ φαίνεται, ἢ τοῦτο μόνον, ὅτι δασεῖα πᾶσα ἔντοσθε καὶ λάσιός ἐστιν, ὥστε καὶ τὰ νεογνά, ἐπειδὰν ῥῖγος ἐς ταύτην ὑποδύεται.

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ἀπομύττονται δὲ μέλι δριμύτατον· κἀπειδὰν ἢ πονῶσιν ἢ γυμνάζωνται, γάλακτι πᾶν τὸ σῶμα ἱδροῦσιν, ὥστε καὶ τυροὺς ἀπʼ αὐτοῦ πήγνυσθαι, ὀλίγον τοῦ μέλιτος ἐπιστάξαντες· ἔλαιον δὲ ποιοῦνται ἀπὸ τῶν κρομμύων πάνυ λιπαρόν τε καὶ εὐῶδες ὥσπερ μύρον. ἀμπέλους δὲ πολλὰς ἔχουσιν ὑδροφόρους· αἱ γὰρ ῥᾶγες τῶν βοτρύων εἰσὶν ὥσπερ χάλαζα, καί, ἐμοὶ δοκεῖν, ἐπειδὰν ἐμπεσὼν ἄνεμος διασείσῃ τὰς ἀμπέλους ἐκείνας, τότε πρὸς ἡμᾶς καταπίπτει ἡ χάλαζα διαρραγέντων τῶν βοτρύων. τῇ μέντοι γαστρὶ ὅσα πήρᾳ χρῶνται τιθέντες ἐν αὐτῇ ὅσων δέονται· ἀνοικτὴ γὰρ αὐτοῖς αὕτη καὶ πάλιν κλειστή ἐστιν· ἐντέρων δὲ οὐδὲν ὑπάρχεινἐντέρων δὲ οὐδὲν ὑπάρχειν Schwartz: ἔντερον δὲ οὐδὲ ἧπαρ ἐν MSS. αὐτῇ φαίνεται, ἢ τοῦτο μόνον, ὅτι δασεῖα πᾶσαπᾶσα omitted by Ω and Nilén. ἔντοσθε καὶ λάσιός ἐστιν, ὥστε καὶ τὰ νεογνά, ἐπειδὰν ῥῖγος ᾖ,ῥῖγος ᾖ Nilén: ῥιγώσῃ MSS. ἐς ταύτην ὑποδύεται.

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ἐσθὴς δὲ τοῖς μὲν πλουσίοις ὑαλίνη μαλθακή, τοῖς πένησι δὲ χαλκῆ ὑφαντή· πολύχαλκα γὰρ τὰ ἐκεῖ χωρία, καὶ ἐργάζονται τὸν χαλκὸν ὕδατι ἀποβρέξαντες ὥσπερ τὰ ἔρια. περί μέντοι τῶν ὀφθαλμῶν, οἵους ἔχουσιν, ὀκνῶ μὲν εἰπεῖν, μή τίς με νομίσῃ ψεύδεσθαι διὰ τὸ ἄπιστον τοῦ λόγου. ὅμως δὲ καὶ τοῦτο ἐρῶ· τοὺς ὀφθαλμοὺς περιαιρετοὺς ἔχουσι, καὶ ὁ βουλόμενος ἐξελὼν τοὺς αὑτοῦ φυλάττει ἔστʼ ἂν δεηθῇ ἰδεῖν οὕτω δὲ ἐνθέμενος ὁρᾷ· καὶ πολλοὶ τοὺς σφετέρους ἀπολέσαντες παρʼ ἄλλων χρησάμενοι ὁρῶσιν. εἰσὶ δʼ οἳ καὶ πολλοὺς ἀποθέτους ἔχουσιν, οἱ πλούσιοι. τὰ ὦτα δὲ πλατάνων φύλλα ἐστὶν αὐτοῖς πλήν γε τοῖς ἀπὸ τῶν βαλάνων ἐκεῖνοι γὰρ μόνοι ξύλινα ἔχουσιν.

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ἐσθὴς δὲ τοῖς μὲν πλουσίοις ὑαλίνη μαλθακή, τοῖς πένησι δὲ χαλκῆ ὑφαντή· πολύχαλκα γὰρ τὰ ἐκεῖ χωρία, καὶ ἐργάζονται τὸν χαλκὸν ὕδατι ἀποβρέξαντες ὥσπερ τὰ ἔρια. περὶ μέντοι τῶν ὀφθαλμῶν, οἵους ἔχουσιν, ὀκνῶ μὲν εἰπεῖν, μή τίς με νομίσῃ ψεύδεσθαι διὰ τὸ ἄπιστον τοῦ λόγου. ὅμως δὲ καὶ τοῦτο ἐρῶ· τοὺς ὀφθαλμοὺς περιαιρετοὺς ἔχουσι, καὶ ὁ βουλόμενος ἐξελὼν τοὺς αὑτοῦ φυλάττει ἔστʼ ἂν δεηθῇ ἰδεῖν· οὕτω δὲ ἐνθέμενος ὁρᾷ· καὶ πολλοὶ τοὺς σφετέρους ἀπολέσαντες παρʼ ἄλλων χρησάμενοι ὁρῶσιν. εἰσὶ δʼ οἳ καὶ πολλοὺς ἀποθέτους ἔχουσιν, οἱ πλούσιοι. τὰ ὦτα δὲ πλατάνων φύλλα ἐστὶν αὐτοῖς πλήν γε τοῖς ἀπὸ τῶν βαλάνων· ἐκεῖνοι γὰρ μόνοι ξύλινα ἔχουσιν.

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καὶ μὴν καὶ ἄλλο θαῦμα ἐν τοῖς βασιλείοις ἐθεασάμην κάτοπτρον μέγιστον κεῖται ὑπὲρ φρέατος οὐ πάνυ βαθέος. ἂν μὲν οὖν εἰς τὸ φρέαρ καταβῇ τις, ἀκούει πάντων τῶν παρʼ ἡμῖν ἐν τῇ γῇ λεγομένων, ἐὰν δὲ εἰς τὸ κάτοπτρον ἀποβλέψῃ, πάσας μὲν πόλεις, πάντα δὲ ἔθνη ὁρᾷ ὥσπερ ἐφεστὼς ἑκάστοις· τότε καὶ τοὺς οἰκείους ἐγὼ ἐθεασάμην καὶ πᾶσαν τὴν πατρίδα, εἰ δὲ κἀκεῖνοι ἐμὲ ἑώρων, οὐκέτι ἔχω τὸ ἀσφαλὲς εἰπεῖν. ὅστις δὲ ταῦτα μὴ πιστεύει οὕτως ἔχειν, ἄν ποτε καὶ αὐτὸς ἐκεῖσε ἀφίκηται, εἴσεται ὡς ἀληθῆ λέγω.

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καὶ μὴν καὶ ἄλλο θαῦμα ἐν τοῖς βασιλείοις ἐθεασάμην· κάτοπτρον μέγιστον κεῖται ὑπὲρ φρέατος οὐ πάνυ βαθέος. ἂν μὲν οὖν εἰς τὸ φρέαρ καταβῇ τις, ἀκούει πάντων τῶν παρʼ ἡμῖν ἐν τῇ γῇ λεγομένων, ἐὰν δὲ εἰς τὸ κάτοπτρον ἀποβλέψῃ, πάσας μὲν πόλεις, πάντα δὲ ἔθνη ὁρᾷ ὥσπερ ἐφεστὼς ἑκάστοις· τότε καὶ τοὺς οἰκείους ἐγὼ ἐθεασάμην καὶ πᾶσαν τὴν πατρίδα, εἰ δὲ κἀκεῖνοι ἐμὲ ἑώρων, οὐκέτι ἔχω τὸ ἀσφαλὲς εἰπεῖν. ὅστις δὲ ταῦτα μὴ πιστεύει οὕτως ἔχειν, ἄν ποτε καὶ αὐτὸς ἐκεῖσε ἀφίκηται, εἴσεται ὡς ἀληθῆ λέγω.

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τότε δʼ οὖν ἀσπασάμενοι τὸν βασιλέα καὶ τοὺς ἀμφʼ αὐτόν, ἐμβάντες ἀνήχθημεν ἐμοὶ δὲ καὶ δῶρα ἔδωκεν ὁ Ἐνδυμίων, δύο μὲν τῶν ὑαλίνων χιτώνων, πέντε δὲ χαλκοῦς, καὶ πανοπλίαν θερμίνην, ἃ πάντα ἐν τῷ κήτει κατέλιπον. συνέπεμψε δὲ ἡμῖν καὶ Ἱππογύπους χιλίους παραπέμψοντας ἄχρι σταδίων πεντακοσίων.

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τότε δʼ οὖν ἀσπασάμενοι τὸν βασιλέα καὶ τοὺς ἀμφʼ αὐτόν, ἐμβάντες ἀνήχθημεν· ἐμοὶ δὲ καὶ δῶρα ἔδωκεν ὁ Ἐνδυμίων, δύο μὲν τῶν ὑαλίνων χιτώνων, πέντε δὲ χαλκοῦς, καὶ πανοπλίαν θερμίνην, ἃ πάντα ἐν τῷ κήτει κατέλιπον. συνέπεμψε δὲ ἡμῖν καὶ Ἱππογύπους χιλίους παραπέμψοντας ἄχρι σταδίων πεντακοσίων.

ἐν δὲ τῷ παράπλῳ πολλὰς μὲν καὶ ἄλλας χώρας παρημείψαμεν, προσέσχομεν δὲ καὶ τῷ Ἑωσφόρῳ ἄρτι συνοικιζομένῳ, καὶ ἀποβάντες ὑδρευσάμεθα. ἐμβάντες δὲ εἰς τὸν ζῳδιακὸν ἐν ἀριστερᾷ παρῄειμεν τὸν ἥλιον, ἐν χρῷ τὴν γῆν παραπλέοντες· οὐ γὰρ ἀπέβημεν καίτοι πολλὰ τῶν ἑταίρων ἐπιθυμούντων, ἀλλʼ ὁ ἄνεμος οὐκ ἐφῆκεν. ἐθεώμεθα μέντοι τὴν χώραν εὐθαλῆ τε καὶ πίονα καὶ εὔυδρον καὶ πολλῶν ἀγαθῶν μεστήν. ἰδόντες δʼ ἡμᾶς οἱ Νεφελοκένταυροι, μισθοφοροῦντες παρὰ τῷ Φαέθοντι, ἐπέπτησαν ἐπὶ τὴν ναῦν, καὶ μαθόντες ἐνσπόνδους ἀνεχώρησαν.

ἤδη δὲ καὶ οἱ Ἱππόγυποι ἀπεληλύθεσαν.

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πλεύσαντες δὲ τὴν ἐπιοῦσαν νύκτα καὶ ἡμέραν, περὶ ἑσπέραν ἀφικόμεθα ἐς τὴν Λυχνόπολιν καλουμένην, ἤδη τὸν κάτω πλοῦν διώκοντες. ἡ δὲ πόλις αὕτη κεῖται μεταξὺ τοῦ Πλειάδων καὶ τοῦ Ὑάδων ἀέρος, ταπεινοτέρα μέντοι πολὺ τοῦ ζῳδιακοῦ. ἀποβάντες δὲ ἄνθρωπον μὲν οὐδένα εὕρομεν, λύχνους δὲ πολλοὺς περιθέοντας καὶ ἐν τῇ ἀγορᾷ καὶ περὶ τὸν λιμένα διατρίβοντας, τοὺς μὲν μικροὺς καὶ ὥσπερ πένητας, ὀλίγους δὲ τῶν μεγάλων καὶ δυνατῶν πάνυ λαμπροὺς καὶ περιφανεῖς. οἰκήσεις αὐτοῖς καὶ λυχνεῶνες ἰδίᾳ ἑκάστῳ πεποίηντο, καὶ αὐτοὶ ὀνόματα εἶχον, ὥσπερ οἱ ἄνθρωποι, καὶ φωνὴν προϊεμένων ἠκούομεν, καὶ οὐδὲν ἡμᾶς ἠδίκουν, ἀλλὰ καὶ ἐπὶ ξένια ἐκάλουν ἡμεῖς ὅμως ἐφοβούμεθα, καὶ οὔτε δειπνῆσαι οὔτε ὑπνῶσαί τις ἡμῶν ἐτόλμησεν. ἀρχεῖα δὲ αὐτοῖς ἐν μέσῃ τῇ πόλει πεποίηται, ἔνθα ὁ ἄρχων αὐτῶν διὰ νυκτὸς ὅλης κάθηται ὀνομαστὶ καλῶν ἕκαστον ὃς δʼ ἂν μὴ ὑπακούσῃ, καταδικάζεται ἀποθανεῖν ὡς λιπὼν τὴν τάξιν ὁ δὲ θάνατός ἐστι σβεσθῆναι. παρεστῶτες δὲ ἡμεῖς ἑωρῶμεν τὰ γινόμενα καὶ ἠκούομεν ἅμα τῶν λύχνων ἀπολογουμένων καὶ τὰς αἰτίας λεγόντων διʼ ἃς ἐβράδυνον. ἔνθα καὶ τὸν ἡμέτερον λύχνον ἐγνώρισα, καὶ προσειπὼν αὐτὸν περὶ τῶν κατʼ οἶκον ἐπυνθανόμην ὅπως ἔχοιεν ὁ δέ μοι ἅπαντα ἐκεῖνα διηγήσατο.

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τὴν μὲν οὖν νύκτα ἐκείνην αὐτοῦ ἐμείναμεν, τῇ δὲ ἐπιούσῃ ἄραντες ἐπλέομεν ἤδη πλησίον τῶν νεφῶν ἔνθα δὴ καὶ τὴν Νεφελοκοκκυγίαν πόλιν ἰδόντες ἐθαυμάσαμεν, οὐ μέντοι ἐπέβημεν αὐτῆς· οὐ γὰρ εἴα τὸ πνεῦμα. βασιλεύειν μέντοι αὐτῶν ἐλέγετο Κόρωνος ὁ Κοττυφίωνος. καὶ ἐγὼ ἐμνήσθην Ἀριστοφάνους τοῦ ποιητοῦ, ἀνδρὸς σοφοῦ καὶ ἀληθοῦς καὶ μάτην ἐφʼ οἷς ἔγραψεν ἀπιστουμένου. τρίτῃ δὲ ἀπὸ ταύτης ἡμέρᾳ καὶ τὸν ὠκεανὸν ἤδη σαφῶς ἑωρῶμεν, γῆν δὲ οὐδαμοῦ, πλήν γε τῶν ἐν τῷ ἀέρι· καὶ αὗται δὲ πυρώδεις καὶ ὑπεραυγεῖς ἐφαντάζοντο. τῇ τετάρτῃ δὲ περὶ μεσημβρίαν μαλακῶς ἐνδιδόντος τοῦ πνεύματος καὶ συνιζάνοντος ἐπὶ τὴν θάλατταν καθείθημεν.

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πλεύσαντες δὲ τὴν ἐπιοῦσαν νύκτα καὶ ἡμέραν, περὶ ἑσπέραν ἀφικόμεθα ἐς τὴν Λυχνόπολιν καλουμένην, ἤδη τὸν κάτω πλοῦν διώκοντες. ἡ δὲ πόλις αὕτη κεῖται μεταξὺ τοῦ Πλειάδων καὶ τοῦ Ὑάδων ἀέρος, ταπεινοτέρα μέντοι πολὺ τοῦ ζῳδιακοῦ. ἀποβάντες δὲ ἄνθρωπον μὲν οὐδένα εὕρομεν, λύχνους δὲ πολλοὺς περιθέοντας καὶ ἐν τῇ ἀγορᾷ καὶ περὶ τὸν λιμένα διατρίβοντας, τοὺς μὲν μικροὺς καὶ ὥσπερ πένητας, ὀλίγους δὲ τῶν μεγάλων καὶ δυνατῶν πάνυ λαμπροὺς καὶ περιφανεῖς. οἰκήσεις δὲ αὐτοῖς καὶ λυχνεῶνες ἰδίᾳ ἑκάστῳ πεποίηντο, καὶ αὐτοὶ ὀνόματα εἶχον, ὥσπερ οἱ ἄνθρωποι, καὶ φωνὴν προϊεμένων ἠκούομεν, καὶ οὐδὲν ἡμᾶς ἠδίκουν, ἀλλὰ καὶ ἐπὶ ξένια ἐκάλουν· ἡμεῖς δὲ ὅμως ἐφοβούμεθα, καὶ οὔτε δειπνῆσαι οὔτε ὑπνῶσαί τις ἡμῶν ἐτόλμησεν. ἀρχεῖα δὲ αὐτοῖς ἐν μέσῃ τῇ πόλει πεποίηται, ἔνθα ὁ ἄρχων αὐτῶν διὰ νυκτὸς ὅλης κάθηται ὀνομαστὶ καλῶν ἕκαστον· ὃς δʼ ἂν μὴ ὑπακούσῃ, καταδικάζεται ἀποθανεῖν ὡς λιπὼν τὴν τάξιν· ὁ δὲ θάνατός ἐστι σβεσθῆναι. παρεστῶτες δὲ ἡμεῖς ἑωρῶμεν τὰ γινόμενα καὶ ἠκούομεν ἅμα τῶν λύχνων ἀπολογουμένων καὶ τὰς αἰτίας λεγόντων διʼ ἃς ἐβράδυνον. ἔνθα καὶ τὸν ἡμέτερον λύχνον ἐγνώρισα, καὶ προσειπὼν αὐτὸν περὶ τῶν κατʼ οἶκον ἐπυνθανόμην ὅπως ἔχοιεν· ὁ δέ μοι ἅπαντα ἐκεῖνα διηγήσατο.

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τὴν μὲν οὖν νύκτα ἐκείνην αὐτοῦ ἐμείναμεν, τῇ δὲ ἐπιούσῃ ἄραντες ἐπλέομεν ἤδη πλησίον τῶν νεφῶν· ἔνθα δὴ καὶ τὴν Νεφελοκοκκυγίαν πόλιν ἰδόντες ἐθαυμάσαμεν, οὐ μέντοι ἐπέβημεν αὐτῆς· οὐ γὰρ εἴα τὸ πνεῦμα. βασιλεύειν μέντοι αὐτῶν ἐλέγετο Κόρωνος ὁ Κοττυφίωνος. καὶ ἐγὼ ἐμνήσθην Ἀριστοφάνους τοῦ ποιητοῦ, ἀνδρὸς σοφοῦ καὶ ἀληθοῦς καὶ μάτην ἐφʼ οἷς ἔγραψεν ἀπιστουμένου. τρίτῃ δὲ ἀπὸ ταύτης ἡμέρᾳ καὶ τὸν ὠκεανὸν ἤδη σαφῶς ἑωρῶμεν, γῆν δὲ οὐδαμοῦ, πλήν γε τῶν ἐν τῷ ἀέρι· καὶ αὐταὶ δὲ πυρώδεις καὶ ὑπεραυγεῖς ἐφαντάζοντο. τῇ τετάρτῃ δὲ περὶ μεσημβρίαν μαλακῶς ἐνδιδόντος τοῦ πνεύματος καὶ συνιζάνοντος ἐπὶ τὴν θάλατταν καθείθημεν.καθείθημεν Richards: κατέθημεν κατετέθημεν MSS.

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ὡς δὲ τοῦ ὕδατος ἐψαύσαμεν, θαυμασίως ὑπερηδόμεθα καὶ ὑπερεχαίρομεν καὶ πᾶσαν ἐκ τῶν ʼπαρόντων εὐφροσύνην ἐποιούμεθα καὶ ἀποβάντες ἐνηχόμεθα· καὶ γὰρ ἔτυχε γαλήνη οὖσα καὶ εὐσταθοῦν τὸ πέλαγος.

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ἔοικε δὲ ἀρχὴ κακῶν μειζόνων γίνεσθαι πολλάκις ἡ πρὸς τὸ βέλτιον μεταβολή· καὶ γὰρ ἡμεῖς δύο μόνας ἡμέρας ἐν εὐδίᾳ πλεύσαντες, τῆς τρίτης ὑποφαινούσης πρὸς ἀνίσχοντα τὸν ἥλιον ἄφνω ὁρῶμεν θηρία καὶ κήτη πολλὰ μὲν καὶ ἄλλα, ἓν δὲ μέγιστον ἁπάντων ὅσον σταδίων χιλίων καὶ πεντακοσίων τὸ μέγεθος· ἐπῄει δὲ κεχηνὸς καὶ πρὸ πολλοῦ ταράττον τὴν θάλατταν ἀφρῷ τε περικλυζόμενον καὶ τοὺς ὀδόντας ἐκφαῖνον πολὺ τῶν παρʼ ἡμῖν φαλλῶν ὑψηλοτέρους, ὀξεῖς δὲ πάντας ὥσπερ σκόλοπας καὶ λευκοὺς ὥσπερ ἐλεφαντίνους. ἡμεῖς μὲν οὖν τὸ ὕστατον ἀλλήλους προσειπόντες καὶ περιβαλόντες ἐμένομεν τὸ δὲ ἤδη παρῆν καὶ ἀναρροφῆσαν ἡμᾶς αὐτῇ νηῒ κατέπιεν. οὐ μέντοι ἔφθη συναράξαι τοῖς ὀδοῦσιν, ἀλλὰ διὰ τῶν ἀραιωμάτων ἡ ναῦς ἐς τὸ ἔσω διεξέπεσεν.

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ὡς δὲ τοῦ ὕδατος ἐψαύσαμεν, θαυμασίως ὑπερηδόμεθα καὶ ὑπερεχαίρομεν καὶ πᾶσαν ἐκ τῶν παρόντων εὐφροσύνην ἐποιούμεθα καὶ ἀποβάντες ἐνηχόμεθα· καὶ γὰρ ἔτυχε γαλήνη οὖσα καὶ εὐσταθοῦν τὸ πέλαγος.

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ἔοικε δὲ ἀρχὴ κακῶν μειζόνων γίνεσθαι πολλάκις ἡ πρὸς τὸ βέλτιον μεταβολή· καὶ γὰρ ἡμεῖς δύο μόνας ἡμέρας ἐν εὐδίᾳ πλεύσαντες, τῆς τρίτης ὑποφαινούσης πρὸς ἀνίσχοντα τὸν ἥλιον ἄφνω ὁρῶμεν θηρία καὶ κήτη πολλὰ μὲν καὶ ἄλλα, ἓν δὲ μέγιστον ἁπάντων ὅσον σταδίων χιλίων καὶ πεντακοσίων τὸ μέγεθος· ἐπῄει δὲ κεχηνὸς καὶ πρὸ πολλοῦ ταράττον τὴν θάλατταν ἀφρῷ τε περικλυζόμενον καὶ τοὺς ὀδόντας ἐκφαῖνον πολὺ τῶν παρʼ ἡμῖν φαλλῶν ὑψηλοτέρους, ὀξεῖς δὲ πάντας ὥσπερ σκόλοπας καὶ λευκοὺς ὥσπερ ἐλεφαντίνους. ἡμεῖς μὲν οὖν τὸ ὕστατον ἀλλήλους προσειπόντες καὶ περιβαλόντες ἐμένομεν· τὸ δὲ ἤδη παρῆν καὶ ἀναρροφῆσαν ἡμᾶς αὐτῇ νηὶ κατέπιεν. οὐ μέντοι ἔφθη συναράξαι τοῖς ὀδοῦσιν, ἀλλὰ διὰ τῶν ἀραιωμάτων ἡ ναῦς ἐς τὸ ἔσω διεξέπεσεν.

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ἐπεὶ δὲ ἔνδον ἦμεν, τὸ μὲν πρῶτον σκότος ἦν καὶ οὐδὲν ἑωρῶμεν, ὕστερον δὲ αὐτοῦ ἀναχανόντος εἴδομεν κύτος μέγα καὶ πάντῃ πλατὺ καὶ ὑψηλόν, ἱκανὸν μυριάνδρῳ πόλει ἐνοικεῖν. ἔκειντο δὲ ἐν μέσῳ καὶ μεγάλοι καὶ μικροὶ ἰχθύες καὶ ἄλλα πολλὰ θηρία συγκεκομμένα, καὶ πλοίων ἱστία καὶ ἄγκυραι, καὶ ἀνθρώπων ὀστέα καὶ φορτία, κατὰ μέσον δὲ καὶ γῆ καὶ λόφοι ἦσαν, ἐμοὶ δοκεῖν, ἐκ τῆς ἰλύος ἣν κατέπινε συνιζάνουσα. ὕλη γοῦν ἐπʼ αὐτῆς καὶ δένδρα παντοῖα ἐπεφύκει καὶ λάχανα ἐβεβλαστήκει, καὶ ἐῴκει πάντα ἐξειργασμένοις· περίμετρον δὲ τῆς γῆς στάδιοι διακόσιοι καὶ τεσσαράκοντα. ἦν δὲ ἰδεῖν καὶ ὄρνεα θαλάττια, λάρους καὶ ἀλκυόνας, ἐπὶ τῶν δένδρων νεοττεύοντα.

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ἐπεὶ δὲ ἔνδον ἦμεν, τὸ μὲν πρῶτον σκότος ἦν καὶ οὐδὲν ἑωρῶμεν, ὕστερον δὲ αὐτοῦ ἀναχανόντος εἴδομεν κύτος μέγα καὶ πάντῃ πλατὺ καὶ ὑψηλόν, ἱκανὸν μυριάνδρῳ πόλει ἐνοικεῖν. ἔκειντο δὲ ἐν μέσῳ καὶ μεγάλοι καὶ μικροὶμεγάλοι καὶ μικροὶ Schwartz: μικροὶ MSS. ἰχθύες καὶ ἄλλα πολλὰ θηρία συγκεκομμένα, καὶ πλοίων ἱστία καὶ ἄγκυραι, καὶ ἀνθρώπων ὀστέα καὶ φορτία, κατὰ μέσον δὲ καὶ γῆ καὶ λόφοι ἦσαν, ἐμοὶ δοκεῖν, ἐκ τῆς ἰλύος ἣν κατέπινε συνιζάνουσα. ὕλη γοῦν ἐπʼ αὐτῆς καὶ δένδρα παντοῖα ἐπεφύκει καὶ λάχανα ἐβεβλαστήκει, καὶ ἐῴκει πάντα ἐξειργασμένοις· περίμετρον δὲ τῆς γῆς στάδιοι διακόσιοι καὶ τεσσαράκοντα. ἦν δὲ ἰδεῖν καὶ ὄρνεα θαλάττια, λάρους καὶ ἀλκυόνας, ἐπὶ τῶν δένδρων νεοττεύοντα.

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τότε μὲν οὖν ἐπὶ πολὺ ἐδακρύομεν, ὕστερον δὲ ἀναστήσαντες τοὺς ἑταίρους τὴν μὲν ναῦν ὑπεστηρίξαμεν, αὐτοὶ δὲ τὰ πυρεῖα συντρίψαντες καὶ ἀνακαύσαντες δεῖπνον ἐκ τῶν παρόντων ἐποιούμεθα. παρέκειτο δὲ ἄφθονα καὶ παντοδαπὰ κρέα τῶν ἰχθύων, καὶ ὕδωρ ἔτι τὸ ἐκ τοῦ Ἑωσφόρου εἴχομεν. τῇ ἐπιούσῃ δὲ διαναστάντες, εἴ ποτε ἀναχάνοι τὸ κῆτος, ἑωρῶμεν ἄλλοτε μὲν ὄρη, ἄλλοτε δὲ μόνον τὸν οὐρανόν, πολλάκις δὲ καὶ νήσους· καὶ γὰρ ᾐσθανόμεθα φερομένου αὐτοῦ ὀξέως πρὸς πᾶν μέρος τῆς θαλάττης. ʼ ἐπεὶ δὲ ἤδη ἐθάδες τῇ διατριβῇ ἐγενόμεθα, λαβὼν ἑπτὰ τῶν ἑταίρων ἐβάδιζον ἐς τὴν ὕλην περισκοπήσασθαι τὰ πάντα βουλόμενος. οὔπω δὲ πέντε ὅλους διελθὼν σταδίους εὗρον ἱερὸν Ποσειδῶνος, ὡς ἐδήλου ἡ ἐπιγραφή, καὶ μετʼ οὐ πολὺ καὶ τάφους πολλοὺς καὶ στήλας ἐπʼ αὐτῶν πλησίον τε πηγὴν ὕδατος διαυγοῦς, ἔτι δὲ καὶ κυνὸς ὑλακὴν ἠκούομεν καὶ καπνὸς ἐφαίνετο πόρρωθεν καί τινα καὶ ἔπαυλιν εἰκάζομεν.

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τότε μὲν οὖν ἐπὶ πολὺ ἐδακρύομεν, ὕστερον δὲ ἀναστήσαντες τοὺς ἑταίρους τὴν μὲν ναῦν ὑπεστηρίξαμεν, αὐτοὶ δὲ τὰ πυρεῖα συντρίψαντες καὶ ἀνακαύσαντες δεῖπνον ἐκ τῶν παρόντων ἐποιούμεθα. παρέκειτο δὲ ἄφθονα καὶ παντοδαπὰ κρέα τῶν ἰχθύων, καὶ ὕδωρ ἔτι τὸ ἐκ τοῦ Ἑωσφόρου εἴχομεν. τῇ ἐπιούσῃ δὲ διαναστάντες, εἴ ποτε ἀναχάνοι τὸ κῆτος, ἑωρῶμεν ἄλλοτε μὲν ὄρη, ἄλλοτε δὲ μόνον τὸν οὐρανόν, πολλάκις δὲ καὶ νήσους· καὶ γὰρ ᾐσθανόμεθα φερομένου αὐτοῦ ὀξέως πρὸς πᾶν μέρος τῆς θαλάττης. ἐπεὶ δὲ ἤδη ἐθάδες τῇ διατριβῇ ἐγενόμεθα, λαβὼν ἑπτὰ τῶν ἑταίρων ἐβάδιζον ἐς τὴν ὕλην περισκοπήσασθαι τὰ πάντα βουλόμενος. οὔπω δὲ πέντε ὅλους διελθὼν σταδίους εὗρον ἱερὸν Ποσειδῶνος, ὡς ἐδήλου ἡ ἐπιγραφή, καὶ μετʼ οὐ πολὺ καὶ τάφους πολλοὺς καὶ στήλας ἐπʼ αὐτῶν πλησίον τε πηγὴν ὕδατος διαυγοῦς, ἔτι δὲ καὶ κυνὸς ὑλακὴν ἠκούομεν καὶ καπνὸς ἐφαίνετο πόρρωθεν καί τινα καὶ ἔπαυλιν εἰκάζομεν.

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σπουδῇ οὖν βαδίζοντες ἐφιστάμεθα πρεσβύτῃ καὶ νεανίσκῳ μάλα προθύμως πρασιάν τινα ἐργαζομένοις καὶ, ὕδωρ ἀπὸ τῆς πηγῆς ἐπʼ αὐτὴν διοχετεύουσιν· ἡσθέντες οὖν ἅμα καὶ φοβηθέντες ἔστημεν κἀκεῖνοι δὲ ταὐτὸ ἡμῖν ὡς τὸ εἰκὸς παθόντες ἄναυδοι παρειστήκεσαν· ʼχρόνῳ δὲ ὁ πρεσβύτης ἔφη, Τίνες ὑμεῖς ἄρα ἐστέ, ὦ ξένοι; πότερον τῶν ἐναλίων δαιμόνων ἢ ἄνθρωποι δυστυχεῖς ἡμῖν παραπλήσιοι; καὶ γὰρ ἡμεῖς ἄνθρωποι ὄντες καὶ ἐν γῇ τραφέντες νῦν θαλάττιοι γεγόναμεν καὶ συννηχόμεθα τῷ περιέχοντι τούτῳ θηρίῳ, οὐδʼ ὃ πάσχομεν ἀκριβῶς εἰδότες· τεθνάναι μὲν γὰρ εἰκάζομεν, ζῆν δὲ πιστεύομεν. πρὸς ταῦτα ἐγὼ εἶπον Καὶ ἡμεῖς τοι ἄνθρωποι, νεήλυδές μέν, ὦ πάτερ, αὐτῷ σκάφει πρῴην καταποθέντες, προήλθομεν δὲ νῦν βουλόμενοι μαθεῖν τὰ ἐν τῇ ὕλῃ ὡς ἔχει· πολλὴ γάρ τις καὶ λάσιος ἐφαίνετο. δαίμων δέ τις, ὡς ἔοικεν, ἡμᾶς ἤγαγεν σέ τε ὀψομένους καὶ εἰσομένους ὅτι μὴ μόνοι ἐν τῷδε καθείργμεθα τῷ θηρίῳ· ἀλλὰ φράσον γε ἡμῖν τὴν σαυτοῦ τύχην, ὅστις τε ὢν καὶ ὅπως δεῦρο εἰσῆλθες. ὁ δὲ οὐ πρότερον ἔφη ἐρεῖν οὐδὲ πεύσεσθαι παρʼ ἡμῶν, πρὶν ξενίων τῶν παρόντων μεταδοῦναι, καὶ λαβὼν ἡμᾶς ἦγεν ἐπὶ τὴν οἰκίαν — ἐπεποίητο δὲ αὐτάρκη καὶ στιβάδας ἐνῳκοδόμητο καὶ τὰ ἄλλα ἐξήρτιστο — παραθεὶς δὲ ἡμῖν λάχανά τε καὶ ἀκρόδρυα καὶ ἰχθῦς, ἔτι δὲ καὶ οἶνον ἐγχέας, ἐπειδὴ ἱκανῶς ἐκορέσθημεν, ἐπυνθάνετο ἃ πεπόνθοιμεν· κἀγὼ πάντα ἑξῆς διηγησάμην, τόν τε χειμῶνα καὶ τὰ ἐν τῇ νήσῳ καὶ τὸν ἐν τῷ ἀέρι πλοῦν, καὶ τὸν πόλεμον, καὶ τὰ ἄλλα μέχρι τῆς εἰς τὸ κῆτος καταδύσεως.

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σπουδῇ οὖν βαδίζοντες ἐφιστάμεθα πρεσβύτῃ καὶ νεανίσκῳ μάλα προθύμως πρασιάν τινα ἐργαζομένοις καὶ ὕδωρ ἀπὸ τῆς πηγῆς ἐπʼ αὐτὴν διοχετεύουσιν· ἡσθέντες οὖν ἅμα καὶ φοβηθέντες ἔστημεν· κἀκεῖνοι δὲ ταὐτὸ ἡμῖν ὡς τὸ εἰκὸς παθόντες ἄναυδοι παρειστήκεσαν· χρόνῳ δὲ ὁ πρεσβύτης ἔφη, Τίνες ὑμεῖς ἄρα ἐστέ, ὦ ξένοι; πότερον τῶν ἐναλίων δαιμόνων ἢ ἄνθρωποι δυστυχεῖς ἡμῖν παραπλήσιοι; καὶ γὰρ ἡμεῖς ἄνθρωποι ὄντες καὶ ἐν γῇ τραφέντες νῦν θαλάττιοι γεγόναμεν καὶ συννηχόμεθα τῷ περιέχοντι τούτῳ θηρίῳ, οὐδʼ ὃ πάσχομεν ἀκριβῶς εἰδότες· τεθνάναι μὲν γὰρ εἰκάζομεν, ζῆν δὲ πιστεύομεν. πρὸς ταῦτα ἐγὼ εἶπον· Καὶ ἡμεῖς τοι ἄνθρωποι, νεήλυδες μέν, ὦ πάτερ, αὐτῷ σκάφει πρῴην καταποθέντες, προήλθομεν δὲ νῦν βουλόμενοι μαθεῖν τὰ ἐν τῇ ὕλῃ ὡς ἔχει· πολλὴ γάρ τις καὶ λάσιος ἐφαίνετο. δαίμων δέ τις, ὡς ἔοικεν, ἡμᾶς ἤγαγεν σέ τε ὀψομένους καὶ εἰσομένους ὅτι μὴ μόνοι ἐν τῷδε καθείργμεθα τῷ θηρίῳ· ἀλλὰ φράσον γε ἡμῖν τὴν σαυτοῦ τύχην, ὅστις τε ὢν καὶ ὅπως δεῦρο εἰσῆλθες. ὁ δὲ οὐ πρότερον ἔφη ἐρεῖν οὐδὲ πεύσεσθαι παρʼ ἡμῶν, πρὶν ξενίων τῶν παρόντων μεταδοῦναι, καὶ λαβὼν ἡμᾶς ἦγεν ἐπὶ τὴν οἰκίαν — ἐπεποίητο δὲ αὐτάρκη καὶ στιβάδας ἐνῳκοδόμητο καὶ τὰ ἄλλα ἐξήρτιστο — παραθεὶς δὲ ἡμῖν λάχανά τε καὶ ἀκρόδρυα καὶ ἰχθῦς, ἔτι δὲ καὶ οἶνον ἐγχέας, ἐπειδὴ ἱκανῶς ἐκορέσθημεν, ἐπυνθάνετο ἃ πεπόνθοιμεν· κἀγὼ πάντα ἑξῆς διηγησάμην, τόν τε χειμῶνα καὶ τὰ ἐν τῇ νήσῳ καὶ τὸν ἐν τῷ ἀέρι πλοῦν, καὶ τὸν πόλεμον, καὶ τὰ ἄλλα μέχρι τῆς εἰς τὸ κῆτος καταδύσεως.

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ὁ δὲ ὑπερθαυμάσας καὶ αὐτὸς ἐν μέρει τὰ καθʼ αὑτὸν διεξῄει λέγων, Τὸ μὲν γένος εἰμί, ὦ ξένοι, Κύπριος, ὁρμηθεὶς δὲ κατʼ ἐμπορίαν ἀπὸ τῆς πατρίδος μετὰ παιδός, ὃν ὁρᾶτε, καὶ ἄλλων πολλῶν οἰκετῶν ἔπλεον εἰς Ἰταλίαν ποικίλον φόρτον κομίζων ἐπὶ νεὼς μεγάλης, ἣν ἐπὶ στόματι τοῦ κήτους διαλελυμένην ἴσως ἑωράκατε. μέχρι μὲν οὖν Σικελίας εὐτυχῶς διεπλεύσαμεν ἐκεῖθεν δὲ ἁρπασθέντες ἀνέμῳ σφοδρῷ τριταῖοι ἐς τὸν ὠκεανὸν ἀπηνέχθημεν, ἔνθα τῷ κήτει περιτυχόντες καὶ αὔτανδροι καταποθέντες δύο ἡμεῖς μόνοι, τῶν ἄλλων ἀποθανόντων, ἐσώθημεν. θάψαντες δὲ τοὺς ἑταίρους καὶ ναὸν τῷ Ποσειδῶνι δειμάμενοι τουτονὶ τὸν βίον ζῶμεν, λάχανα μὲν κηπεύοντες, ἰχθῦς δὲ σιτούμενοι καὶ ἀκρόδρυα. πολλὴ δέ, ὡς ὁρᾶτε, ἡ ὕλη, καὶ μὴν καὶ ἀμπέλους ἔχει πολλάς, ἀφʼ ὧν ἡδύτατος οἶνος γεννᾶται· καὶ τὴν πηγὴν δὲ ἴσως εἴδετε καλλίστου καὶ ψυχροτάτου ὕδατος. εὐνὴν δὲ ἀπὸ τῶν φύλλων ποιούμεθα, καὶ πῦρ ἄφθονον καίομεν, καὶ ὄρνεα δὲ θηρεύομεν τὰ εἰσπετόμενα, καὶ ζῶντας ἰχθῦς ἀγρεύομεν ἐξιόντες ἐπὶ τὰ βραγχία τοῦ θηρίου, ἔνθα καὶ λουόμεθα, ὁπόταν ἐπιθυμήσωμεν. καὶ μὴν καὶ λίμνη οὐ πόρρω ἐστὶν σταδίων εἴκοσι τὴν περίμετρον, ἰχθῦς ἔχουσα παντοδαπούς, ἐν καὶ νηχόμεθα καὶ πλέομεν ἐπὶ σκάφους μικροῦ, ὃ ἐγὼ ναυπηγησάμην. ἔτη δέ ἐστιν ἡμῖν τῆς καταπόσεως ταῦτα ἑπτὰ καὶ εἴκοσι.

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ὁ δὲ ὑπερθαυμάσας καὶ αὐτὸς ἐν μέρει τὰ καθʼ αὑτὸν διεξῄει λέγων, Τὸ μὲν γένος εἰμί, ὦ ξένοι, Κύπριος, ὁρμηθεὶς δὲ κατʼ ἐμπορίαν ἀπὸ τῆς πατρίδος μετὰ παιδός, ὃν ὁρᾶτε, καὶ ἄλλων πολλῶν οἰκετῶν ἔπλεον εἰς Ἰταλίαν ποικίλον φόρτον κομίζων ἐπὶ νεῶς μεγάλης, ἣν ἐπὶ στόματι τοῦ κήτους διαλελυμένην ἴσως ἑωράκατε. μέχρι μὲν οὖν Σικελίας εὐτυχῶς διεπλεύσαμεν· ἐκεῖθεν δὲ ἁρπασθέντες ἀνέμῳ σφοδρῷ τριταῖοι ἐς τὸν ὠκεανὸν ἀπηνέχθημεν, ἔνθα τῷ κήτει περιτυχόντες καὶ αὔτανδροι καταποθέντες δύο ἡμεῖς μόνοι, τῶν ἄλλων ἀποθανόντων, ἐσώθημεν. θάψαντες δὲ τοὺς ἑταίρους καὶ ναὸν τῷ Ποσειδῶνι δειμάμενοι τουτονὶ τὸν βίον ζῶμεν, λάχανα μὲν κηπεύοντες, ἰχθῦς δὲ σιτούμενοι καὶ ἀκρόδρυα. πολλὴ δέ, ὡς ὁρᾶτε, ἡ ὕλη, καὶ μὴν καὶ ἀμπέλους ἔχει πολλάς, ἀφʼ ὧν ἡδύτατος οἶνος γεννᾶται· καὶ τὴν πηγὴν δὲ ἴσως εἴδετε καλλίστου καὶ ψυχροτάτου ὕδατος. εὐνὴν δὲ ἀπὸ τῶν φύλλων ποιούμεθα, καὶ πῦρ ἄφθονον καίομεν, καὶ ὄρνεα δὲ θηρεύομεν τὰ εἰσπετόμενα, καὶ ζῶντας ἰχθῦς ἀγρεύομεν ἐξιόντες ἐπὶ τὰ βραγχία τοῦ θηρίου, ἔνθα καὶ λουόμεθα, ὁπόταν ἐπιθυμήσωμεν. καὶ μὴν καὶ λίμνη οὐ πόρρω ἐστὶν σταδίων εἴκοσι τὴν περίμετρον, ἰχθῦς ἔχουσα παντοδαπούς, ἐν ᾗ καὶ νηχόμεθα καὶ πλέομεν ἐπὶ σκάφους μικροῦ, ὃ ἐγὼ ναυπηγησάμην. ἔτη δέ ἐστιν ἡμῖν τῆς καταπόσεως ταῦτα ἑπτὰ καὶ εἴκοσι.

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καὶ τὰ μὲν ἄλλα ἴσως φέρειν δυνάμεθα, οἱ δὲ γείτονες ἡμῶν καὶ πάροικον σφόδρα χαλεποὶ καὶ βαρεῖς εἰσιν, ἄμικτοί τε ὄντες καὶ ἄγριοι. ἦ γάρ, ἔφην ἐγώ, καὶ ἄλλοι τινὲς εἰσιν ἐν τῷ κήτει; πολλοὶ μὲν οὖν, ἔφη, καὶ ἄξενοι καὶ τὰς μορφὰς ἀλλόκοτοι· τὰ μὲν γὰρ ἑσπέρια τῆς ὕλης καὶ οὐραῖα Ταριχᾶνες οἰκοῦσιν, ἔθνος ἐγχελυωπὸν καὶ καραβοπρόσωπον, μάχιμον καὶ θρασὺ καὶ ὠμοφάγον τὰ δὲ τῆς ἑτέρας πλευρᾶς κατὰ τὸν δεξιὸν τοῖχον Τριτωνομένδητες, τὰ μὲν ἄνω ἀνθρώποις ἐοικότες, τὰ δὲ κάτω τοῖς γαλεώταις, ἧττον μέντοι ἄδικοὶ εἰσιν τῶν ἄλλων τὰ λαιὰ δὲ Καρκινόχειρες καὶ Θυννοκέφαλοι συμμαχίαν τε καὶ φιλίαν πρὸς ἑαυτοὺς πεποιημένοι· τὴν δὲ μεσόγαιαν νέμονται Παγουρίδαι καὶ Ψηττόποδες, γένος μάχιμον καὶ δρομικώτατον· τὰ ἑῷα δέ, τὰ πρὸς αὐτῷ τῷ στόματι, τὰ πολλὰ μὲν ἔρημά ἐστι, προσκλυζόμενα τῇ θαλάττῃ· ὅμως δὲ ἐγὼ ταῦτα ἔχω φόρον τοῖς Ψηττόποσιν ὑποτελῶν ἑκάστου ἔτους ὄστρεια πεντακόσια.

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καὶ τὰ μὲν ἄλλα ἴσως φέρειν δυνάμεθα, οἱ δὲ γείτονες ἡμῶν καὶ πάροικοι σφόδρα χαλεποὶ καὶ βαρεῖς εἰσιν, ἄμικτοί τε ὄντες καὶ ἄγριοι. ἦ γάρ, ἔφην ἐγώ, καὶ ἄλλοι τινές εἰσιν ἐν τῷ κήτει; πολλοὶ μὲν οὖν, ἔφη, καὶ ἄξενοι καὶ τὰς μορφὰς ἀλλόκοτοι· τὰ μὲν γὰρ ἑσπέρια τῆς ὕλης καὶ οὐραῖα Ταριχᾶνες οἰκοῦσιν, ἔθνος ἐγχελυωπὸν καὶ καραβοπρόσωπον, μάχιμον καὶ θρασὺ καὶ ὠμοφάγον· τὰ δὲ τῆς ἑτέρας πλευρᾶς κατὰ τὸν δεξιὸν τοῖχον Τριτωνομένδητες, τὰ μὲν ἄνω ἀνθρώποις ἐοικότες, τὰ δὲ κάτω τοῖς γαλεώταις, ἧττον μέντοι ἄδικοί εἰσιν τῶν ἄλλων· τὰ λαιὰ δὲ Καρκινόχειρες καὶ Θυννοκέφαλοι συμμαχίαν τε καὶ φιλίαν πρὸς ἑαυτοὺς πεποιημένοι· τὴν δὲ μεσόγαιαν νέμονται Παγουρίδαι καὶ Ψηττόποδες, γένος μάχιμον καὶ δρομικώτατον· τὰ ἑῷα δέ, τὰ πρὸς αὐτῷ τῷ στόματι, τὰ πολλὰ μὲν ἔρημά ἐστι, προσκλυζόμενα τῇ θαλάττῃ· ὅμως δὲ ἐγὼ ταῦτα ἔχω φόρον τοῖς Ψηττόποσιν ὑποτελῶν ἑκάστου ἔτους ὄστρεια πεντακόσια.

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τοιαύτη μὲν ἡ χώρα ἐστὶν ὑμᾶς δὲ χρὴ ὁρᾶν ὅπως δυνησόμεθα τοσούτοις ἔθνεσι μάχεσθαι καὶ ὅπως βιοτεύσομεν. πόσοι δέ, ἔφην ἐγώ, πάντες οὗτοὶ εἰσιν; πλείους, ἔφη, τῶν χιλίων. ὅπλα δὲ τίνα ἐστὶν αὐτοῖς; οὐδέν, ἔφη, πλὴν τὰ ὀστᾶ τῶν ἰχθύων. οὐκοῦν, ἔφην ἐγώ, ἄριστα ἂν ἔχοι διὰ μάχης ἐλθεῖν αὐτοῖς, ἅτε οὖσιν ἀνόπλοις αὐτούς ὡπλισμένους· εἰ γὰρ κρατήσομεν αὐτῶν, ἀδεῶς τὸν λοιπὸν βίον οἰκήσομεν.

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ἔδοξε ταῦτα, καὶ ἀπελθόντες ἐπὶ ναῦν παρεσκευαζόμεθα. αἰτία δὲ τοῦ πολέμου ἔμελλεν ἔσεσθαι τοῦ φόρου ἡ.οὐκ ἀπόδοσις, ἤδη τῆς προθεσμίας ἐνεστώσης. καὶ δὴ οἱ μὲν ἔπεμπον ἀπαιτοῦντες τὸν δασμὸν ὁ δὲ ὑπεροπτικῶς ἀποκρινάμενος ἀπεδίωξε τοὺς ἀγγέλους. πρῶτοι οὖν οἱ Ψηττόποδες καὶ οἱ Παγουρίδαι χαλεπαίνοντες τῷ Σκινθάρῳ — τοῦτο γὰρ ἐκαλεῖτο — μετὰ πολλοῦ θορύβου ἐπῄεσαν.

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τοιαύτη μὲν ἡ χώρα ἐστίν· ὑμᾶς δὲ χρὴ ὁρᾶν ὅπως δυνησόμεθα τοσούτοις ἔθνεσι μάχεσθαι καὶ ὅπως βιοτεύσομεν. πόσοι δέ, ἔφην ἐγώ, πάντες οὖτοί εἰσιν; πλείους, ἔφη, τῶν χιλίων. ὅπλα δὲ τίνα ἐστὶν αὐτοῖς; οὐδέν, ἔφη, πλὴν τὰ ὀστᾶ τῶν ἰχθύων. οὐκοῦν, ἔφην ἐγώ, ἄριστα ἂν ἔχοι διὰ μάχης ἐλθεῖν αὐτοῖς, ἅτε οὖσιν ἀνόπλοις αὐτούς γε ὡπλισμένους· εἰ γὰρ κρατήσομεν αὐτῶν, ἀδεῶς τὸν λοιπὸν βίον οἰκήσομεν.

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ἔδοξε ταῦτα, καὶ ἀπελθόντες ἐπὶ ναῦν παρεσκευαζόμεθα. αἰτία δὲ τοῦ πολέμου ἔμελλεν ἔσεσθαι τοῦ φόρου ἡ οὐκ ἀπόδοσις, ἤδη τῆς προθεσμίας ἐνεστώσης. καὶ δὴ οἱ μὲν ἔπεμπον ἀπαιτοῦντες τὸν δασμόν· ὁ δὲ ὑπεροπτικῶς ἀποκρινάμενος ἀπεδίωξε τοὺς ἀγγέλους. πρῶτοι οὖν οἱ Ψηττόποδες καὶ οἱ Παγουρίδαι χαλεπαίνοντες τῷ Σκινθάρῳ — τοῦτο γὰρ ἐκαλεῖτο — μετὰ πολλοῦ θορύβου ἐπῄεσαν.

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ἡμεῖς δὲ τὴν ἔφοδον ὑποπτεύοντες ἐξοπλισάμενοι ἀνεμένομεν, λόχον τινὰ προτάξαντες ἀνδρῶν πέντε καὶ εἴκοσι. προείρητο δὲ τοῖς ἐν τῇ ἐνέδρᾳ, ἐπειδὰν ἴδωσι παρεληλυθότας τοὺς πολεμίους, ἐπανίστασθαι· καὶ οὕτως ἐποίησαν. ἐπαναστάντες γὰρ κατόπιν ἔκοπτον αὐτούς, καὶ ἡμεῖς δὲ αὐτοὶ πέντε καὶ εἴκοσι τὸν ἀριθμὸν ὄντες — καὶ γὰρ ὁ Σκίνθαρος καὶ ὁ παῖς αὐτοῦ συνεστρατεύοντο — ὑπηντιάζομεν, καὶ συμμίξαντες θυμῷ καὶ ῥώμῃ διεκινδυνεύομεν. τέλος δὲ τροπὴν αὐτῶν ποιησάμενοι κατεδιώξαμεν ἄχρι πρὸς τοὺς φωλεούς. ἀπέθανον δὲ τῶν μὲν πολεμίων ἑβδομήκοντα καὶ ἑκατόν, ἡμῶν δὲ εἷς, ὁ κυβερνήτης, τρίγλης πλευρᾷ διαπαρεὶς τὸ μετάφρενον.

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ἡμεῖς δὲ τὴν ἔφοδον ὑποπτεύοντες ἐξοπλισάμενοι ἀνεμένομεν, λόχον τινὰ προτάξαντες ἀνδρῶν πέντε καὶ εἴκοσι. προείρητο δὲ τοῖς ἐν τῇ ἐνέδρᾳ, ἐπειδὰν ἴδωσι παρεληλυθότας τοὺς πολεμίους, ἐπανίστασθαι· καὶ οὕτως ἐποίησαν. ἐπαναστάντες γὰρ κατόπιν ἔκοπτον αὐτούς, καὶ ἡμεῖς δὲ αὐτοὶ πέντε καὶ εἴκοσι τὸν ἀριθμὸν ὄντες — καὶ γὰρ ὁ Σκίνθαρος καὶ ὁ παῖς αὐτοῦ συνεστρατεύοντο — ὑπηντιάζομεν, καὶ συμμίξαντες θυμῷ καὶ ῥώμῃ διεκινδυνεύομεν. τέλος δὲ τροπὴν αὐτῶν ποιησάμενοι κατεδιώξαμεν ἄχρι πρὸς τοὺς φωλεούς. ἀπέθανον δὲ τῶν μὲν πολεμίων ἑβδομήκοντα καὶ ἑκατόν, ἡμῶν δὲ εἷς, ὁ κυβερνήτης, τρίγλης πλευρᾷ διαπαρεὶς τὸ μετάφρενον.

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ἐκείνην μὲν οὖν τὴν ἡμέραν καὶ τὴν νύκτα ἐπηυλισάμεθα τῇ μάχῃ καὶ τρόπαιον ἐστήσαμεν ῥάχιν ξηρὰν δελφῖνος ἀναπήξαντες. τῇ ὑστεραίᾳ δὲ καὶ οἱ ἄλλοι αἰσθόμενοι παρῆσαν, τὸ μὲν δεξιὸν κέρας ἔχοντες οἱ Ταριχᾶνες — ἡγεῖτο δὲ αὐτῶν Πήλαμος — τὸ δὲ εὐώνυμον οἱ Θυννοκέφαλοι, τὸ μέσον δὲ οἱ Καρκινόχειρες· οἱ γὰρ Τριτωνομένδητες τὴν ἡσυχίαν ἦγον οὐδετέροις συμμαχεῖν προαιρούμενοι. ἡμεῖς δὲ προαπαντήσαντες αὐτοῖς παρὰ τὸ Ποσειδώνιον συνεμίξαμεν πολλῇ βοῇ χρώμενοι, ἀντήχει δὲ τὸ κύτος ὥσπερ τὰ σπήλαια. τρεψάμενοι δὲ αὐτούς, ἅτε γυμνῆτας ὄντας, καὶ καταδιώξαντες ἐς τὴν ὕλην τὸ λοιπὸν ἐπεκρατοῦμεν τῆς γῆς.

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ἐκείνην μὲν οὖν τὴν ἡμέραν καὶ τὴν νύκτα ἐπηυλισάμεθα τῇ μάχῃ καὶ τρόπαιον ἐστήσαμεν ῥάχιν ξηρὰν δελφῖνος ἀναπήξαντες. τῇ ὑστεραίᾳ δὲ καὶ οἱ ἄλλοι αἰσθόμενοι παρῆσαν, τὸ μὲν δεξιὸν κέρας ἔχοντες οἱ Ταριχᾶνες — ἡγεῖτο δὲ αὐτῶν Πήλαμος — τὸ δὲ εὐώνυμον οἱ Θυννοκέφαλοι, τὸ μέσον δὲ οἱ Καρκινόχειρες· οἱ γὰρ Τριτωνομένδητες τὴν ἡσυχίαν ἦγον οὐδετέροις συμμαχεῖν προαιρούμενοι. ἡμεῖς δὲ προαπαντήσαντες αὐτοῖς παρὰ τὸ Ποσειδώνιον συνεμίξαμεν πολλῇ βοῇ χρώμενοι, ἀντήχει δὲ τὸ κύτοςκύτος Wesseling: κῆτος MSS. ὥσπερ τὰ σπήλαια. τρεψάμενοι δὲ αὐτούς, ἅτε γυμνῆτας ὄντας, καὶ καταδιώξαντες ἐς τὴν ὕλην τὸ λοιπὸν ἐπεκρατοῦμεν τῆς γῆς.

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καὶ μετʼ οὐ πολὺ κήρυκας ἀποστείλαντες νεκρούς τε ἀνῃροῦντο καὶ περὶ φιλίας διελέγοντο· ἡμῖν δὲ οὐκ ἐδόκει σπένδεσθαι, ἀλλὰ τῇ ὑστεραίᾳ χωρήσαντες ἐπʼ αὐτοὺς πάντας ἄρδην ἐξεκόψαμεν πλὴν τῶν Τριτωνομενδήτων. οὗτοι δὲ ὡς εἶδον τὰ γινόμενα, διαδράντες ἐκ τῶν βραγχίων ἀφῆκαν αὑτοὺς εἰς τὴν θάλατταν. ἡμεῖς δὲ τὴν χώραν ἐπελθόντες ἔρημον ἤδη οὖσαν τῶν πολεμίων τὸ λοιπὸν ἀδεῶς κατῳκοῦμεν, τὰ πολλὰ γυμνασίοις τε καὶ κυνηγεσίοις χρώμενοι καὶ ἀμπελουργοῦντες καὶ τὸν καρπὸν συγκομιζόμενοι τὸν ἐκ τῶν δένδρων, καὶ ὅλως ἐῴκειμεν τοῖς ἐν δεσμωτηρίῳ μεγάλῳ καὶ ἀφύκτῳ τρυφῶσι καὶ λελυμένοις.

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καὶ μετʼ οὐ πολὺ κήρυκας ἀποστείλαντες νεκρούς τε ἀνῃροῦντο καὶ περὶ φιλίας διελέγοντο· ἡμῖν δὲ οὐκ ἐδόκει σπένδεσθαι, ἀλλὰ τῇ ὑστεραίᾳ χωρήσαντες ἐπʼ αὐτοὺς πάντας ἄρδην ἐξεκόψαμεν πλὴν τῶν Τριτωνομενδήτων. οὗτοι δὲ ὡς εἶδον τὰ γινόμενα, διαδράντες ἐκ τῶν βραγχίων ἀφῆκαν αὑτοὺς εἰς τὴν θάλατταν. ἡμεῖς δὲ τὴν χώραν ἐπελθόντες ἔρημον ἤδη οὖσαν τῶν πολεμίων τὸ λοιπὸν ἀδεῶς κατῳκοῦμεν, τὰ πολλὰ γυμνασίοις τε καὶ κυνηγεσίοις χρώμενοι καὶ ἀμπελουργοῦντες καὶ τὸν καρπὸν συγκομιζόμενοι τὸν ἐκ τῶν δένδρων, καὶ ὅλως ἐῴκειμεν τοῖς ἐν δεσμωτηρίῳ μεγάλῳ καὶ ἀφύκτῳ τρυφῶσι καὶ λελυμένοις.

ἐνιαυτὸν μὲν οὖν καὶ μῆνας ὀκτὼ τοῦτον διήγομεν τὸν τρόπον.

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τῷ δʼ ἐνάτῳ μηνὶ πέμπτῃ ἱσταμένου, περὶ τὴν δευτέραν τοῦ στόματος ἄνοιξιν — ἅπαξ γὰρ δὴ τοῦτο κατὰ τὴν ὥραν ἑκάστην ἐποίει τὸ κῆτος, ὥστε ἡμᾶς πρὸς τὰς ἀνοίξεις τεκμαίρεσθαι τὰς ὥρας — περὶ οὖν τὴν δευτέραν, ὥσπερ ἔφην, ἄνοιξιν, ἄφνω βοή τε πολλὴ καὶ θόρυβος ἠκούετο καὶ ὥσπερ κελεύσματα καὶ εἰρεσίαι· ταραχθέντες οὖν ἀνειρπύσαμεν ἐπʼ αὐτὸ τὸ στόμα τοῦ θηρίου καὶ στάντες ἐνδοτέρω τῶν ὀδόντων καθεωρῶμεν ἁπάντων ὧν ἐγὼ εἶδον θεαμάτων παραδοξότατον, ἄνδρας μεγάλους, ὅσον ἡμισταδιαίους τὰς ἡλικίας, ἐπὶ νήσων μεγάλων προσπλέοντας ὥσπερ ἐπὶ τριήρων. οἶδα μὲν οὖν ἀπίστοις ἐοικότα ἱστορήσων, λέξω δὲ ὅμως. νῆσοι ἦσαν ἐπιμήκεις μέν, οὐ πάνυ δὲ ὑψηλαί, ὅσον ἑκατὸν σταδίων ἑκάστη τὸ περίμετρον ἐπὶ δὲ αὐτῶν ἔπλεον τῶν ἀνδρῶν ἐκείνων ἀμφὶ τοὺς εἴκοσι καὶ ἑκατὸν τούτων δὲ οἱ μὲν παρʼ ἑκάτερα τῆς νήσου καθήμενοι ἐφεξῆς ἐκωπηλάτουν κυπαρίττοις μεγάλαις αὐτοκλάδοις καὶ αὐτοκόμοις ὥσπερ ἐρετμοῖς, κατόπιν δὲ ἐπὶ τῆς πρύμνης, ὡς ἐδόκει, κυβερνήτης ἐπὶ λόφου ὑψηλοῦ εἱστήκει χάλκεον ἔχων πηδάλιον πεντασταδιαῖον τὸ μῆκος· ἐπὶ δὲ τῆς πρῴρας ὅσον τετταράκοντα ὡπλισμένοι αὐτῶν ἐμάχοντο, πάντα ἐοικότες ἀνθρώποις πλὴν τῆς κόμης· αὕτη δὲ πῦρ ἦν καὶ ἐκάετο, ὥστε οὐδὲ κορύθων ἐδέοντο. ἀντὶ δὲ ἱστίων ὁ ἄνεμος ἐμπίπτων τῇ ὕλῃ, πολλῇ οὔσῃ ἐν ἑκάστῃ, ἐκόλπου τε ταύτην καὶ ἔφερε τὴν νῆσον ᾗ ἐθέλοι ὁ κυβερνήτης· κελευστὴς δὲ ἐφειστήκει αὐτοῖς, καὶ πρὸς τὴν εἰρεσίαν ὀξέως ἐκινοῦντο ὥσπερ τὰ μακρὰ τῶν πλοίων.

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τῷ δʼ ἐνάτῳ μηνὶ πέμπτῃ ἱσταμένου, περὶ τὴν δευτέραν τοῦ στόματος ἄνοιξιν — ἅπαξ γὰρ δὴ τοῦτο κατὰ τὴν ὥραν ἑκάστην ἐποίει τὸ κῆτος, ὥστε ἡμᾶς πρὸς τὰς ἀνοίξεις τεκμαίρεσθαι τὰς ὥρας — περὶ οὖν τὴν δευτέραν, ὥσπερ ἔφην, ἄνοιξιν, ἄφνω βοή τε πολλὴ καὶ θόρυβος ἠκούετο καὶ ὥσπερ κελεύσματα καὶ εἰρεσίαι· ταραχθέντες οὖν ἀνειρπύσαμεν ἐπʼ αὐτὸ τὸ στόμα τοῦ θηρίου καὶ στάντες ἐνδοτέρω τῶν ὀδόντων καθεωρῶμεν ἁπάντων ὧν ἐγὼ εἶδον θεαμάτων παραδοξότατον, ἄνδρας μεγάλους, ὅσον ἡμισταδιαίους τὰς ἡλικίας, ἐπὶ νήσων μεγάλων προσπλέοντας ὥσπερ ἐπὶ τριήρων. οἶδα μὲν οὖν ἀπίστοις ἐοικότα ἱστορήσων, λέξω δὲ ὅμως. νῆσοι ἦσαν ἐπιμήκεις μέν, οὐ πάνυ δὲ ὑψηλαί, ὅσον ἑκατὸν σταδίων ἑκάστη τὸ περίμετρον· ἐπὶ δὲ αὐτῶν ἔπλεον τῶν ἀνδρῶν ἐκείνων ἀμφὶ τοὺς εἴκοσι καὶ ἑκατόν· τούτων δὲ οἱ μὲν παρʼ ἑκάτερα τῆς νήσου καθήμενοι ἐφεξῆς ἐκωπηλάτουν κυπαρίττοις μεγάλαις αὐτοκλάδοις καὶ αὐτοκόμοις ὥσπερ ἐρετμοῖς, κατόπιν δὲ ἐπὶ τῆς πρύμνης, ὡς ἐδόκει, κυβερνήτης ἐπὶ λόφου ὑψηλοῦ εἱστήκει χάλκεον ἔχων πηδάλιον πεντασταδιαῖον τὸ μῆκος· ἐπὶ δὲ τῆς πρῴρας ὅσον τετταράκοντα ὡπλισμένοι αὐτῶν ἐμάχοντο, πάντα ἐοικότες ἀνθρώποις πλὴν τῆς κόμης· αὕτη δὲ πῦρ ἦν καὶ ἐκάετο, ὥστε οὐδὲ κορύθων ἐδέοντο. ἀντὶ δὲ ἱστίων ὁ ἄνεμος ἐμπίπτων τῇ ὕλῃ, πολλῇ οὔσῃ ἐν ἑκάστῃ, ἐκόλπου τε ταύτην καὶ ἔφερε τὴν νῆσον ᾗ ἐθέλοι ὁ κυβερνήτης· κελευστὴς δὲ ἐφειστήκει αὐτοῖς, καὶ πρὸς τὴν εἰρεσίαν ὀξέως ἐκινοῦντο ὥσπερ τὰ μακρὰ τῶν πλοίων.

τὸ μὲν οὖν πρῶτον δύο ἢ τρεῖς ἑωρῶμεν, ὕστερον δὲ ἐφάνησαν ὅσον ἑξακόσιοι, καὶ διαστάντες ἐπολέμουν καὶ ἐναυμάχουν. πολλαὶ μὲν οὖν ἀντίπρῳροι συνηράσσοντο ἀλλήλαις, πολλαὶ δὲ καὶ ἐμβληθεῖσαι κατεδύοντο, αἱ δὲ συμπλεκόμεναι καρτερῶς διηγωνίζοντο καὶ οὐ ῥᾳδίως ἀπελύοντο· οἱ γὰρ ἐπὶ τῆς πρῴρας τεταγμένοι πᾶσαν ἐπεδείκνυντο προθυμίαν ἐπιβαίνοντες καὶ ἀναιροῦντες· ἐζώγρει δὲ οὐδείς. ἀντὶ δὲ χειρῶν σιδηρῶν πολύποδας μεγάλους ἐκδεδεμένους ἀλλήλοις ἐπερρίπτουν, οἱ δὲ περιπλεκόμενοι τῇ ὕλῃ κατεῖχον τὴν νῆσον. ἔβαλλον μέντοι καὶ ἐτίτρωσκον ὀστρέοις τε ἁμαξοπληθέσι καὶ σπόγγοις πλεθριαίοις.

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ἡγεῖτο δὲ τῶν μὲν Αἰολοκένταυρος, τῶν δὲ Θαλασσοπότης·̆ καὶ μάχη αὐτοῖς ἐγεγένητο, ὡς ἐδόκει, λείας ἕνεκα· ἐλέγετο γὰρ ὁ Θαλασσοπότης πολλὰς ἀγέλας δελφίνων τοῦ Αἰολοκενταύρου ἐληλακέναι, ὡς ἦν ἀκούειν ἐπικαλούντων ἀλλήλοις καὶ τὰ ὀνόματα τῶν βασιλέων ἐπιβοωμένων. τέλος δὲ νικῶσιν οἱ τοῦ Αἰολοκενταύρου καὶ νήσους τῶν πολεμίων καταδύουσιν ἀμφὶ τὰς πεντήκοντα καὶ ἑκατὸν καὶ ἄλλας τρεῖς λαμβάνουσιν αὐτοῖς ἀνδράσιν αἱ δὲ λοιπαὶ πρύμναν κρουσάμεναι ἔφευγον. οἱ δὲ μέχρι τινὸς διώξαντες, ἐπειδὴ ἑσπέρα ἦν, τραπόμενοι πρὸς τὰ ναυάγια τῶν πλείστων ἐπεκράτησαν καὶ τὰ ἑαυτῶν ἀνείλοντο· καὶ γὰρ ἐκείνων κατέδυσαν νῆσοι οὐκ ἐλάττους τῶν ὀγδοήκοντα. ἔστησαν δὲ καὶ τρόπαιον τῆς νησομαχίας ἐπὶ τῇ κεφαλῇ τοῦ κήτους μίαν τῶν πολεμίων νήσων ἀνασταυρώσαντες. ἐκείνην μὲν οὖν τὴν νύκτα περὶ τὸ θηρίον ηὐλίσαντο ἐξάψαντες αὐτοῦ τὰ ἀπόγεια καὶ ἐπʼ ἀγκυρῶν πλησίον ὁρμισάμενοι· καὶ γὰρ ἀγκύραις ἐχρῶντο μεγάλαις ὑαλίναις καρτεραῖς. τῇ ὑστεραίᾳ δὲ θύσαντες ἐπὶ τοῦ κήτους καὶ τοὺς οἰκείους θάψαντες ἐπʼ αὐτοῦ ἀπέπλεον ἡδόμενοι καὶ ὥσπερ παιᾶνας ᾄδοντες. ταῦτα μὲν τὰ κατὰ τὴν νησομαχίαν γενόμενα.

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ἡγεῖτο δὲ τῶν μὲν Αἰολοκένταυρος, τῶν δὲ Θαλασσοπότης· καὶ μάχη αὐτοῖς ἐγεγένητο, ὡς ἐδόκει, λείας ἕνεκα· ἐλέγετο γὰρ ὁ Θαλασσοπότης πολλὰς ἀγέλας δελφίνων τοῦ Αἰολοκενταύρου ἐληλακέναι, ὡς ἦν ἀκούειν ἐπικαλούντων ἀλλήλοις καὶ τὰ ὀνόματα τῶν βασιλέων ἐπιβοωμένων. τέλος δὲ νικῶσιν οἱ τοῦ Αἰολοκενταύρου καὶ νήσους τῶν πολεμίων καταδύουσιν ἀμφὶ τὰς πεντήκοντα καὶ ἑκατόν· καὶ ἄλλας τρεῖς λαμβάνουσιν αὐτοῖς ἀνδράσιν· αἱ δὲ λοιπαὶ πρύμναν κρουσάμεναι ἔφευγον. οἱ δὲ μέχρι τινὸς διώξαντες, ἐπειδὴ ἑσπέρα ἦν, τραπόμενοι πρὸς τὰ ναυάγια τῶν πλείστων ἐπεκράτησαν καὶ τὰ ἑαυτῶν ἀνείλοντο· καὶ γὰρ ἐκείνων κατέδυσαν νῆσοι οὐκ ἐλάττους τῶν ὀγδοήκοντα. ἔστησαν δὲ καὶ τρόπαιον τῆς νησομαχίας ἐπὶ τῇ κεφαλῇ τοῦ κήτους μίαν τῶν πολεμίων νήσων ἀνασταυρώσαντες. ἐκείνην μὲν οὖν τὴν νύκτα περὶ τὸ θηρίον ηὐλίσαντο ἐξάψαντες αὐτοῦ τὰ ἀπόγεια καὶ ἐπʼ ἀγκυρῶν πλησίον ὁρμισάμενοι· καὶ γὰρ ἀγκύραις ἐχρῶντο μεγάλαις ὑαλίναις καρτεραῖς. τῇ ὑστεραίᾳ δὲ θύσαντες ἐπὶ τοῦ κήτους καὶ τοὺς οἰκείους θάψαντες ἐπʼ αὐτοῦ ἀπέπλεον ἡδόμενοι καὶ ὥσπερ παιᾶνας ᾄδοντες. ταῦτα μὲν τὰ κατὰ τὴν νησομαχίαν γενόμενα.

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τὸ δὲ ἀπὸ τούτου μηκέτι φέρων ἐγὼ τὴν ἐν τῷ κήτει δίαιταν ἀχθόμενός τε τῇ μονῇ μηχανήν τινα ἐζήτουν, διʼ ἧς ἂν ἐξελθεῖν γένοιτο· καὶ τὸ μὲν πρῶτον ἔδοξεν ἡμῖν διορύξασι κατὰ τὸν δεξιὸν τοῖχον ἀποδρᾶναι, καὶ ἀρξάμενοι διεκόπτομεν ἐπειδὴ δὲ προελθόντες ὅσον πέντε σταδίους οὐδὲν ἠνύομεν, τοῦ μὲν ὀρύγματος ἐπαυσάμεθα, τὴν δὲ ὕλην καῦσαι διέγνωμεν οὕτω γὰρ ἂν τὸ κῆτος ἀποθανεῖν εἰ δὲ τοῦτο γένοιτο, ῥᾳδία ἔμελλεν ἡμῖν ἔσεσθαι ἡ ἔξοδος. ἀρξάμενοι οὖν ἀπὸ τῶν οὐραίων ἐκαίομεν, καὶ ἡμέρας μὲν ἑπτὰ καὶ ἴσας νύκτας ἀναισθήτως εἶχε τοῦ καύματος, ὀγδόῃ δὲ καὶ ἐνάτῃ συνίεμεν αὐτοῦ νοσοῦντος· ἀργότερον γοῦν ἀνέχασκεν, καὶ εἴ ποτε ἀναχάνοι, ταχὺ συνέμυεν. δεκάτῃ δὲ καὶ ἑνδεκάτῃ τέλεον ἀπενεκροῦτο καὶ δυσῶδες ἦν τῇ δωδεκάτῃ δὲ μόλις ἐνενοήσαμεν ὡς, εἰ μή τις χανόντος αὐτοῦ ὑποστηρίξειεν τοὺς γομφίους, ὥστε μηκέτι συγκλεῖσαι, κινδυνεύσομεν κατακλεισθέντες ἐν νεκρῷ αὐτῷ ἀπολέσθαι, οὕτω δὴ μεγάλοις δοκοῖς τὸ στόμα διερείσαντες τὴν ναῦν ἐπεσκευάζομεν ὕδωρ τε ὡς ἔνι πλεῖστον ἐμβαλλόμενοι καὶ τἆλλα ἐπιτήδεια· κυβερνήσειν δὲ ἔμελλεν ὁ Σκίνθαρος.

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τὸ δὲ ἀπὸ τούτου μηκέτι φέρων ἐγὼ τὴν ἐν τῷ κήτει δίαιταν ἀχθόμενός τε τῇ μονῇ μηχανήν τινα ἐζήτουν, διʼ ἧς ἂν ἐξελθεῖν γένοιτο· καὶ τὸ μὲν πρῶτον ἔδοξεν ἡμῖν διορύξασι κατὰ τὸν δεξιὸν τοῖχον ἀποδρᾶναι, καὶ ἀρξάμενοι διεκόπτομεν· ἐπειδὴ δὲ προελθόντες ὅσον πέντε σταδίους οὐδὲν ἠνύομεν, τοῦ μὲν ὀρύγματος ἐπαυσάμεθα, τὴν δὲ ὕλην καῦσαι διέγνωμεν· οὕτω γὰρ ἂν τὸ κῆτος ἀποθανεῖν· εἰ δὲ τοῦτο γένοιτο, ῥᾳδία ἔμελλεν ἡμῖν ἔσεσθαι ἡ ἔξοδος. ἀρξάμενοι οὖν ἀπὸ τῶν οὐραίων ἐκαίομεν, καὶ ἡμέρας μὲν ἑπτὰ καὶ ἴσας νύκτας ἀναισθήτως εἶχε τοῦ καύματος, ὀγδόῃ δὲ καὶ ἐνάτῃ συνίεμεν αὐτοῦ νοσοῦντος· ἀργότερον γοῦν ἀνέχασκεν, καὶ εἴ ποτε ἀναχάνοι, ταχὺ συνέμυεν. δεκάτῃ δὲ καὶ ἑνδεκάτῃ τέλεον ἀπενεκροῦτοἀπενεκροῦτο Z, P, N, F; ἀπενενέκρωτο ΓΩS. καὶ δυσῶδες ἦν· τῇ δωδεκάτῃ δὲ μόλις ἐνενοήσαμεν ὡς, εἰ μή τις χανόντος αὐτοῦ ὑποστηρίξειεν τοὺς γομφίους, ὥστε μηκέτι συγκλεῖσαι, κινδυνεύσομεν κατακλεισθέντες ἐν νεκρῷ αὐτῷ ἀπολέσθαι. οὕτω δὴ μεγάλοις δοκοῖς τὸ στόμα διερείσαντες τὴν ναῦν ἐπεσκευάζομεν ὕδωρ τε ὡς ἔνι πλεῖστον ἐμβαλλόμενοι καὶ τἆλλα ἐπιτήδεια· κυβερνήσειν δὲ ἔμελλεν ὁ Σκίνθαρος.

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τῇ δὲ ἐπιούσῃ τὸ μὲν ἤδη ἐτεθνήκει. ἡμεῖς δὲ ἀνελκύσαντες τὸ πλοῖον καὶ διὰ τῶν ἀραιωμάτων διαγαγόντες καὶ ἐκ τῶν ὀδόντων ἐξάψαντες ἠρέμα καθήκαμεν ἐς τὴν θάλατταν ἐπαναβάντες δὲ ἐπὶ τὰ νῶτα καὶ θύσαντες τῷ Ποσειδῶνι αὐτοῦ παρὰ τὸ τρόπαιον ἡμέρας τε τρεῖς ἐπαυλισάμενοι νηνεμία γὰρ ἦν — τῇ τετάρτῃ ἀπεπλεύσαμεν. ἔνθα δὴ πολλοῖς τῶν ἐκ τῆς ναυμαχίας νεκροῖς ἀπηντῶμεν καὶ προσωκέλλομεν, καὶ τὰ σώματα καταμετροῦντες ἐθαυμάζομεν. καὶ ἡμέρας μέν τινας ἐπλέομεν εὐκράτῳ ἀέρι χρώμενοι, ἔπειτα βορέου σφοδροῦ πνεύσαντος μέγα κρύος ἐγένετο, καὶ ὑπʼ αὐτοῦ πᾶν ἐπάγη τὸ πέλαγος, οὐκ ἐπιπολῆς μόνον, ἀλλὰ καὶ ἐς βάθος ὅσον ἐς ἓξ ὀργυιάς, ὥστε καὶ ἀποβάντας διαθεῖν ἐπὶ τοῦ κρυστάλλου. ἐπιμένοντος δὲ τοῦ πνεύματος φέρειν οὐ δυνάμενοι τοιόνδε τι ἐπενοήσαμεν — ὁ δὲ τὴν γνώμην ἀποφηνάμενος ἦν ὁ Σκίνθαρος — σκάψαντες γὰρ ἐν τῷ ὕδατι σπήλαιον μέγιστον ἐν τούτῳ ἐμείναμεν ἡμέρας τριάκοντα, πῦρ ἀνακαίοντες καὶ σιτούμενοι τοὺς ἰχθῦς· εὑρίσκομεν δὲ αὐτοὺς ἀνορύττοντες. ἐπειδὴ δὲ ἤδη ἐπέλειπε τὰ ἐπιτήδεια, προελθόντες καὶ τὴν ναῦν πεπηγυῖαν ἀνασπάσαντες καὶ πετάσαντες τὴν ὀθόνην ἐσυρόμεθα ὥσπερ πλέοντες λείως καὶ προσηνῶς ἐπὶ τοῦ πάγου διολισθάνοντες. ἡμέρᾳ δὲ πέμπτῃ ἀλέα τε ἦν ἤδη καὶ ὁ πάγος ἐλύετο καὶ ὕδωρ πάντα αὖθις ἐγίνετο.

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τῇ δὲ ἐπιούσῃ τὸ μὲν ἤδη ἐτεθνήκει. ἡμεῖς δὲ ἀνελκύσαντες τὸ πλοῖον καὶ διὰ τῶν ἀραιωμάτων διαγαγόντες καὶ ἐκ τῶν ὀδόντων ἐξάψαντες ἠρέμα καθήκαμεν ἐς τὴν θάλατταν· ἐπαναβάντες δὲ ἐπὶ τὰ νῶτα καὶ θύσαντες τῷ Ποσειδῶνι αὐτοῦ παρὰ τὸ τρόπαιον ἡμέρας τε τρεῖς ἐπαυλισάμενοι — νηνεμία γὰρ ἦν — τῇ τετάρτῃ ἀπεπλεύσαμεν. ἔνθα δὴ πολλοῖς τῶν ἐκ τῆς ναυμαχίας νεκροῖς ἀπηντῶμεν καὶ προσωκέλλομεν, καὶ τὰ σώματα καταμετροῦντες ἐθαυμάζομεν. καὶ ἡμέρας μέν τινας ἐπλέομεν εὐκράτῳ ἀέρι χρώμενοι, ἔπειτα βορέου σφοδροῦ πνεύσαντος μέγα κρύος ἐγένετο, καὶ ὑπʼ αὐτοῦ πᾶν ἐπάγη τὸ πέλαγος, οὐκ ἐπιπολῆς μόνον, ἀλλὰ καὶ ἐς βάθος ὅσον ἐς ἓξἐς ἓξ(i.e.Ϛ) Schwartz: ἐς τετρακοσίας (i.e. τ), ἐπὶ τριακοσίας MSS. ὀργυιάς, ὥστε καὶ ἀποβάντας διαθεῖν ἐπὶ τοῦ κρυστάλλου. ἐπιμένοντος δὲ τοῦ πνεύματος φέρειν οὐ δυνάμενοι τοιόνδε τι ἐπενοήσαμεν — ὁ δὲ τὴν γνώμην ἀποφηνάμενος ἦν ὁ Σκίνθαρος — σκάψαντες γὰρ ἐν τῷ ὕδατι σπήλαιον μέγιστον ἐν τούτῳ ἐμείναμεν ἡμέρας τριάκοντα, πῦρ ἀνακαίοντες καὶ σιτούμενοι τοὺς ἰχθῦς· εὑρίσκομεν δὲ αὐτοὺς ἀνορύττοντες. ἐπειδὴ δὲ ἤδη ἐπέλειπε τὰ ἐπιτήδεια, προελθόντες καὶ τὴν ναῦν πεπηγυῖαν ἀνασπάσαντες καὶ πετάσαντες τὴν ὀθόνην ἐσυρόμεθα ὥσπερ πλέοντες λείως καὶ προσηνῶς ἐπὶ τοῦ πάγου διολισθάνοντες. ἡμέρᾳ δὲ πέμπτῃ ἀλέα τε ἦν ἤδη καὶ ὁ πάγος ἐλύετο καὶ ὕδωρ πάντα αὖθις ἐγίνετο.

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πλεύσαντες οὖν ὅσον τριακοσίους σταδίους νήσῳ μικρᾷ καὶ ἐρήμῃ προσηνέχθημεν, ἀφʼ ἧς ὕδωρ λαβόντες — ἐπελελοίπει γὰρ ἤδη — καὶ δύο ταύρους ἀγρίους κατατοξεύσαντες ἀπεπλεύσαμεν. οἱ δὲ ταῦροι οὗτοι τὰ κέρατα οὐκ ἐπὶ τῆς κεφαλῆς εἶχον, ἀλλʼ ὑπὸ τοῖς ὀφθαλμοῖς, ὥσπερ ὁ Μῶμος ἠξίου. μετʼ οὐ πολὺ δὲ εἰς πέλαγος ἐμβαίνομεν, οὐχ ὕδατος, ἀλλὰ γάλακτος· καὶ νῆσος ἐν αὐτῷ ἐφαίνετο λευκὴ πλήρης ἀμπέλων. ἦν δὲ ἡ νῆσος τυρὸς μέγιστος συμπεπηγώς, ὡς ὕστερον ἐμφαγόντες ἐμάθομεν, σταδίων εἴκοσι πέντε τὸ περίμετρον αἱ δὲ ἄμπελοι βοτρύων πλήρεις, οὐ μέντοι οἶνον, ἀλλὰ γάλα ἐξ αὐτῶν ἀποθλίβοντες ἐπίνομεν. ἱερὸν δὲ ἐν μέσῃ τῇ νήσῳ ἀνῳκοδόμητο Γαλατείας τῆς Νηρηΐδος, ὡς ἐδήλου τὸ ἐπίγραμμα. ὅσον δʼ οὖν χρόνον ἐκεῖ ἐμείναμεν, ὄψον μὲν ἡμῖν καὶ σιτίον ἡ γῆ ὑπῆρχεν, ποτὸν δὲ τὸ γάλα τὸ ἐκ τῶν βοτρύων. βασιλεύειν δὲ τῶν χωρίων τούτων ἐλέγετο Τυρὼ ἡ Σαλμωνέως, μετὰ τὴν ἐντεῦθεν ἀπαλλαγὴν ταύτην παρὰ τοῦ Ποσειδῶνος λαβοῦσα τὴν τιμήν.

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πλεύσαντες οὖν ὅσον τριακοσίους σταδίους νήσῳ μικρᾷ καὶ ἐρήμῃ προσηνέχθημεν, ἀφʼ ἧς ὕδωρ λαβόντες — ἐπελελοίπει γὰρ ἤδη — καὶ δύο ταύρους ἀγρίους κατατοξεύσαντες ἀπεπλεύσαμεν. οἱ δὲ ταῦροι οὗτοι τὰ κέρατα οὐκ ἐπὶ τῆς κεφαλῆς εἶχον, ἀλλʼ ὑπὸ τοῖς ὀφθαλμοῖς, ὥσπερ ὁ Μῶμος ἠξίου. μετʼ οὐ πολὺ δὲ εἰς πέλαγος ἐμβαίνομεν, οὐχ ὕδατος, ἀλλὰ γάλακτος· καὶ νῆσος ἐν αὐτῷ ἐφαίνετο λευκὴ πλήρης ἀμπέλων. ἦν δὲ ἡ νῆσος τυρὸς μέγιστος συμπεπηγώς, ὡς ὕστερον ἐμφαγόντες ἐμάθομεν, σταδίων εἴκοσι πέντε τὸ περίμετρον· αἱ δὲ ἄμπελοι βοτρύων πλήρεις, οὐ μέντοι οἶνον, ἀλλὰ γάλα ἐξ αὐτῶν ἀποθλίβοντες ἐπίνομεν. ἱερὸν δὲ ἐν μέσῃ τῇ νήσῳ ἀνῳκοδόμητο Γαλατείας τῆς Νηρηίδος, ὡς ἐδήλου τὸ ἐπίγραμμα. ὅσον δʼ οὖν χρόνον ἐκεῖ ἐμείναμεν, ὄψον μὲν ἡμῖν καὶ σιτίον ἡ γῆ ὑπῆρχεν, ποτὸν δὲ τὸ γάλα τὸ ἐκ τῶν βοτρύων. βασιλεύειν δὲ τῶν χωρίων τούτων ἐλέγετο Τυρὼ ἡ Σαλμωνέως, μετὰ τὴν ἐντεῦθεν ἀπαλλαγὴν ταύτην παρὰ τοῦ Ποσειδῶνος λαβοῦσα τὴν τιμήν.

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Μείναντες δὲ ἡμέρας ἐν τῇ νήσῳ πέντε, τῇ ἕκτῃ ἐξωρμήσαμεν, αὔρας μέν τινος παραπεμπούσης, λειοκύμονος δὲ οὔσης τῆς θαλάττης· ὀγδόῃ δὲ ἡμέρᾳ πλέοντες οὐκέτι διὰ τοῦ γάλακτος, ἀλλʼ ἤδη ἐν ἁλμυρῷ καὶ κυανέῳ ὕδατι, καθορῶμεν ἀνθρώπους πολλοὺς ἐπὶ τοῦ πελάγους διαθέοντας, ἅπαντα ἡμῖν προσεοικότας, καὶ τὰ σώματα καὶ τὰ μεγέθη, πλὴν τῶν ποδῶν μόνων ταῦτα γὰρ φέλλινα εἶχον, ἀφʼ οὗ δή, οἶμαι, καὶ ἐκαλοῦντο Φελλόποδες. ἐθαυμάσαμεν οὖν ἰδόντες οὐ βαπτιζομένους, ἀλλὰ ὑπερέχοντας τῶν κυμάτων καὶ ἀδεῶς ὁδοιποροῦντας. οἱ δὲ καὶ προσῄεσαν καὶ ἠσπάζοντο ἡμᾶς Ἑλληνικῇ φωνῇ· ἔλεγον δὲ καὶ εἰς Φελλὼ τὴν αὑτῶν πατρίδα ἐπείγεσθαι. μέχρι μὲν οὖν τινος συνωδοιπόρουν ἡμῖν παραθέοντες, εἶτα ἀποτραπόμενοι τῆς ὁδοῦ ἐβάδιζον εὔπλοιαν ἡμῖν ἐπευξάμενοι.

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Μείναντες δὲ ἡμέρας ἐν τῇ νήσῳ πέντε, τῇ ἕκτῃ ἐξωρμήσαμεν, αὔρας μέν τινος παραπεμπούσης, λειοκύμονος δὲ οὔσης τῆς θαλάττης· ὀγδόῃ δὲ ἡμέρᾳ πλέοντες οὐκέτι διὰ τοῦ γάλακτος, ἀλλʼ ἤδη ἐν ἁλμυρῷ καὶ κυανέῳ ὕδατι, καθορῶμεν ἀνθρώπους πολλοὺς ἐπὶ τοῦ πελάγους διαθέοντας, ἅπαντα ἡμῖν προσεοικότας, καὶ τὰ σώματα καὶ τὰ μεγέθη, πλὴν τῶν ποδῶν μόνων· ταῦτα γὰρ φέλλινα εἶχον, ἀφʼ οὗ δή, οἶμαι, καὶ ἐκαλοῦντο Φελλόποδες. ἐθαυμάσαμεν οὖν ἰδόντες οὐ βαπτιζομένους, ἀλλὰ ὑπερέχοντας τῶν κυμάτων καὶ ἀδεῶς ὁδοιποροῦντας. οἱ δὲ καὶ προσῄεσαν καὶ ἠσπάζοντο ἡμᾶς Ἑλληνικῇ φωνῇ· ἔλεγον δὲ καὶ εἰς Φελλὼ τὴν αὑτῶν πατρίδα ἐπείγεσθαι. μέχρι μὲν οὖν τινος συνωδοιπόρουν ἡμῖν παραθέοντες, εἶτα ἀποτραπόμενοι τῆς ὁδοῦ ἐβάδιζον εὔπλοιαν ἡμῖν ἐπευξάμενοι.

μετʼ ὀλίγον δὲ πολλαὶ νῆσοι ἐφαίνοντο, πλησίον μὲν ἐξ ἀριστερῶν ἡ Φελλώ, ἐς ἣν ἐκεῖνοι ἔσπευδον, πόλις ἐπὶ μεγάλου καὶ στρογγύλου φελλοῦ κατοικουμένη· πόρρωθεν δὲ καὶ μᾶλλον ἐν δεξιᾷ πέντε μέγισται καὶ ὑψηλόταται, καὶ πῦρ πολὺ ἀπʼ αὐτῶν ἀνεκαίετο,

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κατὰ δὲ τὴν πρῷραν μία πλατεῖα καὶ ταπεινή, σταδίους ἀπέχουσα οὐκ ἐλάττους πεντακοσίων. ἤδη δὲ πλησίον ἦμεν, καὶ θαυμαστή τις αὔρα περιέπνευσεν ἡμᾶς, ἡδεῖα καὶ εὐώδης, οἵαν φησὶν ὁ συγγραφεὺς Ἡρόδοτος ἀπόζειν τῆς εὐδαίμονος Ἀραβίας. οἷον γὰρ ἀπὸ ῥόδων καὶ ναρκίσσων καὶ ὑακίνθων καὶ κρίνων καὶ ἴων, ἔτι δὲ μυρρίνης καὶ δάφνης καὶ ἀμπελάνθης, τοιοῦτον ἡμῖν τὸ ἡδὺ προσέβαλλεν. ἡσθέντες δὲ τῇ ὀσμῇ καὶ χρηστὰ ἐκ μακρῶν πόνων ἐλπίσαντες κατʼ ὀλίγον ἤδη πλησίον τῆς νήσου ἐγινόμεθα. ἔνθα δὴ καὶ καθεωρῶμεν λιμένας τε πολλοὺς περὶ πᾶσαν ἀκλύστους καὶ μεγάλους, ποταμούς τε διαυγεῖς ἐξιέντας ἠρέμα εἰς τὴν θάλασσαν, ἔτι δὲ λειμῶνας καὶ ὕλας καὶ ὄρνεα μουσικά, τὰ μὲν ἐπὶ τῶν ᾐόνων ᾄδοντα, πολλὰ δὲ καὶ ἐπὶ τῶν κλάδων ἀήρ τε κοῦφος καὶ εὔπνους περιεκέχυτο τὴν χώραν· καὶ αὖραι δέ τινες ἡδεῖαι πνέουσαι ἠρέμα τὴν ὕλην διεσάλευον, ὥστε καὶ ἀπὸ τῶν κλάδων κινουμένων τερπνὰ καὶ συνεχῆ μέλη ἀπεσυρίζετο, ἐοικότα τοῖς ἐπʼ ἐρημίας αὐλήμασι τῶν πλαγίων αὐλῶν. καὶ μὴν καὶ βοὴ σύμμικτος ἠκούετο ἄθρους, οὐ θορυβώδης, ἀλλʼ οἵα γένοιτʼ ἂν ἐν συμποσίῳ, τῶν μὲν αὐλούντων, τῶν δὲ ἐπᾳδόντων, ἐνίων δὲ κροτούντων πρὸς αὐλὸν ἢ κιθάραν.

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κατὰ δὲ τὴν πρῷραν μία πλατεῖα καὶ ταπεινή, σταδίους ἀπέχουσα οὐκ ἐλάττους πεντακοσίων. ἤδη δὲ πλησίον ἦμεν, καὶ θαυμαστή τις αὔρα περιέπνευσεν ἡμᾶς, ἡδεῖα καὶ εὐώδης, οἵαν φησὶν ὁ συγγραφεὺς Ἡρόδοτος ἀπόζειν τῆς εὐδαίμονος Ἀραβίας. οἷον γὰρ ἀπὸ ῥόδων καὶ ναρκίσσων καὶ ὑακίνθων καὶ κρίνων καὶ ἴων, ἔτι δὲ μυρρίνης καὶ δάφνης καὶ ἀμπελάνθης, τοιοῦτον ἡμῖν τὸ ἡδὺ προσέβαλλεν. ἡσθέντες δὲ τῇ ὀσμῇ καὶ χρηστὰ ἐκ μακρῶν πόνων ἐλπίσαντες κατʼ ὀλίγον ἤδη πλησίον τῆς νήσου ἐγινόμεθα. ἔνθα δὴ καὶ καθεωρῶμεν λιμένας τε πολλοὺς περὶ πᾶσαν ἀκλύστους καὶ μεγάλους, ποταμούς τε διαυγεῖς ἐξιέντας ἠρέμα εἰς τὴν θάλασσαν, ἔτι δὲ λειμῶνας καὶ ὕλας καὶ ὄρνεα μουσικά, τὰ μὲν ἐπὶ τῶν ᾐόνων ᾄδοντα, πολλὰ δὲ καὶ ἐπὶ τῶν κλάδων· ἀήρ τε κοῦφος καὶ εὔπνους περιεκέχυτο τὴν χώραν· καὶ αὖραι δέ τινες ἡδεῖαι πνέουσαι ἠρέμα τὴν ὕλην διεσάλευον, ὥστε καὶ ἀπὸ τῶν κλάδων κινουμένων τερπνὰ καὶ συνεχῆ μέλη ἀπεσυρίζετο, ἐοικότα τοῖς ἐπʼ ἐρημίας αὐλήμασι τῶν πλαγίων αὐλῶν. καὶ μὴν καὶ βοὴ σύμμικτος ἠκούετο ἄθρους, οὐ θορυβώδης, ἀλλʼ οἵα γένοιτʼ ἂν ἐν συμποσίῳ, τῶν μὲν αὐλούντων, τῶν δὲ ἐπᾳδόντων,ἐπᾳδόντων Rohde: ἐπαινούντων MSS. ἐνίων δὲ κροτούντων πρὸς αὐλὸν ἢ κιθάραν.

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τούτοις ἅπασι κηλούμενοι κατήχθημεν, ὁρμίσαντες δὲ τὴν ναῦν ἀπεβαίνομεν, τὸν Σκίνθαρον ἐν αὐτῇ καὶ δύο τῶν ἑταίρων ἀπολιπόντες. προϊόντες δὲ διὰ λειμῶνος εὐανθοῦς ἐντυγχάνομεν τοῖς φρουροῖς καὶ περιπόλοις, οἱ δὲ δήσαντες ἡμᾶς ῥοδίνοις στεφάνοις· — οὗτος γὰρ μέγιστος παρʼ αὐτοῖς δεσμός ἐστιν — ἀνῆγον ὡς τὸν ἄρχοντα, παρʼ ὧν δὴ καθʼ ὁδὸν ἠκούσαμεν ὡς ἡ μὲν νῆσος εἴη τῶν Μακάρων προσαγορευομένη, ἄρχοι δὲ ὁ Κρὴς Ῥαδάμανθυς. καὶ δὴ ἀναχθέντες ὡς αὐτὸν ἐν τάξει τῶν δικαζομένων ἔστημεν τέταρτοι.

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τούτοις ἅπασι κηλούμενοι κατήχθημεν, ὁρμίσαντες δὲ τὴν ναῦν ἀπεβαίνομεν, τὸν Σκίνθαρον ἐν αὐτῇ καὶ δύο τῶν ἑταίρων ἀπολιπόντες. προιόντες δὲ διὰ λειμῶνος εὐανθοῦς ἐντυγχάνομεν τοῖς φρουροῖς καὶ περιπόλοις, οἱ δὲ δήσαντες ἡμᾶς ῥοδίνοις στεφάνοις — οὗτος γὰρ μέγιστος παρʼ αὐτοῖς δεσμός ἐστιν — ἀνῆγον ὡς τὸν ἄρχοντα, παρʼ ὧν δὴ καὶ καθʼ ὁδὸν ἠκούσαμεν ὡς ἡ μὲν νῆσος εἴη τῶν Μακάρων προσαγορευομένη, ἄρχοι δὲ ὁ Κρὴς Ῥαδάμανθυς. καὶ δὴ ἀναχθέντες ὡς αὐτὸν ἐν τάξει τῶν δικαζομένων ἔστημεν τέταρτοι.

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ἦν δὲ ἡ μὲν πρώτη δίκη περὶ Αἴαντος τοῦ Τελαμῶνος, εἴτε χρὴ αὐτὸν συνεῖναι τοῖς ἥρωσιν εἴτε καὶ μή· κατηγορεῖτο δὲ αὐτοῦ ὅτι μεμήνοι καὶ ἑαυτὸν ἀπεκτόνοι. τέλος δὲ πολλῶν ῥηθέντων ἔγνω ὁ Ῥαδάμανθυς, νῦν μὲν αὐτὸν πιόμενον τοῦ ἐλλεβόρου παραδοθῆναι Ἱπποκράτει τῷ Κῴῳ ἰατρῷ, ʼὕστερον δὲ σωφρονήσαντα μετέχειν τοῦ συμποσίου.

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ἦν δὲ ἡ μὲν πρώτη δίκη περὶ Αἴαντος τοῦ Τελαμῶνος, εἴτε χρὴ αὐτὸν συνεῖναι τοῖς ἥρωσιν εἴτε καὶ μή· κατηγορεῖτο δὲ αὐτοῦ ὅτι μεμήνοι καὶ ἑαυτὸν ἀπεκτόνοι. τέλος δὲ πολλῶν ῥηθέντων ἔγνω ὁ Ῥαδάμανθυς, νῦν μὲν αὐτὸν πιόμενον τοῦ ἐλλεβόρου παραδοθῆναι Ἱπποκράτει τῷ Κῴῳ ἰατρῷ, ὕστερον δὲ σωφρονήσαντα μετέχειν τοῦ συμποσίου.

δευτέρα δὲ ἦν κρίσις ἐρωτική, Θησέως καὶ Μενελάου περὶ τῆς Ἑλένης διαγωνιζομένων, ποτέρῳ χρὴ αὐτὴν συνοικεῖν. καὶ ὁ Ῥαδάμανθυς ἐδίκασε Μενελάῳ συνεῖναι αὐτὴν ἅτε καὶ τοσαῦτα πονήσαντι καὶ κινδυνεύσαντι τοῦ γάμου ἕνεκα· καὶ γὰρ αὖ τῷ Θησεῖ καὶ ἄλλας εἶναι γυναῖκας, τήν τε Ἀμαζόνα καὶ τὰς τοῦ Μίνωος θυγατέρας.

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τρίτη δʼ ἐδικάσθη περὶ προεδρίας Ἀλεξάνδρῳ τε τῷ Φιλίππου καὶ Ἀννίβᾳ τῷ Καρχηδονίῳ, καὶ ἔδοξε προέχειν ὁ Ἀλέξανδρος, καὶ θρόνος αὐτῷ ἐτέθη παρὰ Κῦρον τὸν Πέρσην τὸν πρότερον.

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τέταρτοι δὲ ἡμεῖς προσήχθημεν· καὶ ὁ μὲν ἤρετο τί παθόντες ἔτι ζῶντες ἱεροῦ χωρίου ἐπιβαίημεν ἡμεῖς δὲ πάντα ἑξῆς διηγησάμεθα. οὕτω δὴ μεταστησάμενος ἡμᾶς ἐπὶ πολὺν χρόνον ἐσκέπτετο καὶ τοῖς συνέδροις ἐκοινοῦτο περὶ ἡμῶν. συνήδρευον δὲ ἄλλοι τε πολλοὶ καὶ Ἀριστείδης ὁ δίκαιος ὁ Ἀθηναῖος. ὡς δὲ ἔδοξεν αὐτῷ, ἀπεφήναντο, τῆς μὲν φιλοπραγμοσύνης καὶ τῆς ἀποδημίας, ἐπειδὰν ἀποθάνωμεν, δοῦναι τὰς εὐθύνας, τὸ δὲ νῦν ῥητὸν χρόνον μείναντας ἐν τῇ νήσῳ καὶ συνδιαιτηθέντας τοῖς ἥρωσιν ἀπελθεῖν. ἔταξαν δὲ καὶ τὴν προθεσμίαν τῆς ἐπιδημίας μὴ πλέον μηνῶν ἑπτά.

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τέταρτοι δὲ ἡμεῖς προσήχθημεν· καὶ ὁ μὲν ἤρετο τί παθόντες ἔτι ζῶντες ἱεροῦ χωρίου ἐπιβαίημεν· ἡμεῖς δὲ πάντα ἑξῆς διηγησάμεθα. οὕτω δὴ μεταστησάμενος ἡμᾶς ἐπὶ πολὺν χρόνον ἐσκέπτετο καὶ τοῖς συνέδροις ἐκοινοῦτο περὶ ἡμῶν. συνήδρευον δὲ ἄλλοι τε πολλοὶ καὶ Ἀριστείδης ὁ δίκαιος ὁ Ἀθηναῖος. ὡς δὲ ἔδοξεν αὐτῷ, ἀπεφήναντο, τῆς μὲν φιλοπραγμοσύνης καὶ τῆς ἀποδημίας, ἐπειδὰν ἀποθάνωμεν, δοῦναι τὰς εὐθύνας, τὸ δὲ νῦν ῥητὸν χρόνον μείναντας ἐν τῇ νήσῳ καὶ συνδιαιτηθέντας τοῖς ἥρωσιν ἀπελθεῖν. ἔταξαν δὲ καὶ τὴν προθεσμίαν τῆς ἐπιδημίας μὴ πλέον μηνῶν ἑπτά.

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τοὐντεῦθεν αὐτομάτων ἡμῖν τῶν στεφάνων περιρρυέντων ἐλελύμεθα καὶ εἰς τὴν πόλιν ἠγόμεθα καὶ εἰς τὸ τῶν Μακάρων συμπόσιον. αὐτὴ μὲν οὖν ἡ πόλις πᾶσα χρυσῆ,τὸ δὲ τεῖχος περίκειται σμαράγδινον πύλαι δέ εἰσιν ἑπτά, πᾶσαι μονόξυλοι κινναμώμινοι· τὸ μέντοι ἔδαφος τὸ τῆς πόλεως καὶ ἡ ἐντὸς τοῦ τείχους γῆ ἐλεφαντίνη· ναοὶ δὲ πάντων θεῶν βηρύλλου λίθου ᾠκοδομημένοι, καὶ βωμοὶ ἐν αὐτοῖς μέγιστοι μονόλιθοι ἀμεθύστινοι, ἐφʼ ὧν ποιοῦσι τὰς ἑκατόμβας. περὶ δὲ τὴν πόλιν ῥεῖ ποταμὸς μύρου τοῦ καλλίστου, τὸ πλάτος πήχεων ἑκατὸν βασιλικῶν, βάθος δὲ πέντε ὥστε νεῖν εὐμαρῶς. λουτρὰ δέ ἐστιν αὐτοῖς οἶκοι μεγάλοι ὑάλινοι, τῷ κινναμώμῳ ἐγκαιόμενοι· ἀντὶ μέντοι τοῦ ὕδατος ἐν ταῖς πυέλοις δρόσος θερμὴ ἔστιν.

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τοὐντεῦθεν αὐτομάτων ἡμῖν τῶν στεφάνων περιρρυέντων ἐλελύμεθα καὶ εἰς τὴν πόλιν ἠγόμεθα καὶ εἰς τὸ τῶν Μακάρων συμπόσιον. αὐτὴ μὲν οὖν ἡ πόλις πᾶσα χρυσῆ, τὸ δὲ τεῖχος περίκειται σμαράγδινον· πύλαι δέ εἰσιν ἑπτά, πᾶσαι μονόξυλοι κινναμώμινοι· τὸ μέντοι ἔδαφος τὸ τῆς πόλεως καὶ ἡ ἐντὸς τοῦ τείχους γῆ ἐλεφαντίνη· ναοὶ δὲ πάντων θεῶν βηρύλλου λίθου ᾠκοδομημένοι, καὶ βωμοὶ ἐν αὐτοῖς μέγιστοι μονόλιθοι ἀμεθύστινοι, ἐφʼ ὧν ποιοῦσι τὰς ἑκατόμβας. περὶ δὲ τὴν πόλιν ῥεῖ ποταμὸς μύρου τοῦ καλλίστου, τὸ πλάτος πήχεων ἑκατὸν βασιλικῶν, βάθος δὲ πέντε,πέντε (i.e. ε) Schwartz: not in MSS. ὥστε νεῖν εὐμαρῶς. λουτρὰ δέ ἐστιν αὐτοῖς οἶκοι μεγάλοι ὑάλινοι, τῷ κινναμώμῳ ἐγκαιόμενοι· ἀντὶ μέντοι τοῦ ὕδατος ἐν ταῖς πυέλοις δρόσος θερμὴ ἔστιν.

ἐσθῆτι δὲ χρῶνται ἀραχνίοις λεπτοῖς, πορφυροῖς. αὐτοὶ δὲ σώματα μὲν οὐκ ἔχουσιν, ἀλλʼ ἀναφεῖς καὶ ἄσαρκοί εἰσιν, μορφὴν δὲ καὶ ἰδέαν μόνην ἐμφαίνουσιν, καὶ ἀσώματοι ὄντες ὅμως συνεστᾶσιν καὶ κινοῦνται καὶ φρονοῦσι καὶ φωνὴν ἀφιᾶσιν, καὶ ὅλως ἔοικε γυμνή τις ἡ ψυχὴ αὐτῶν περιπολεῖν τὴν τοῦ σώματος ὁμοιότητα περικειμένη· εἰ γοῦν μὴ ἅψαιτό τις, οὐκ ἂν ἐξελέγξειε μὴ εἶναι σῶμα τὸ ὁρώμενον· εἰσὶ γὰρ ὥσπερ σκιαὶ ὀρθαί, οὐ μέλαιναι. γηράσκει δὲ οὐδείς, ἀλλʼ ἐφʼ ἧς ἂν ἡλικίας ἔλθῃ παραμένει. οὐ μὴν οὐδὲ νὺξ παρʼ αὐτοῖς γίνεται, οὐδὲ ἡμέρα πάνυ λαμπρά· καθάπερ δὲ τὸ λυκαυγὲς ἤδη πρὸς ἕω, μηδέπω ἀνατείλαντος ἡλίου, τοιοῦτο φῶς ἐπέχει τὴν γῆν. καὶ μέντοι καὶ ὥραν μίαν ἴσασιν τοῦ ἔτους· αἰεὶ γὰρ παρʼ αὐτοῖς ἔαρ ἐστὶ καὶ εἷς ἄνεμος πνεῖ παρʼ αὐτοῖς ὁ ζέφυρος.

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ἡ δὲ χώρα πᾶσι μὲν ἄνθεσιν, πᾶσι δὲ φυτοῖς ἡμέροις τε καὶ σκιεροῖς τέθηλεν· αἱ μὲν γὰρ ἄμπελοι δωδεκάφοροὶ εἰσιν καὶ κατὰ μῆνα ἕκαστον καρποφοροῦσιν· τὰς δὲ ῥοιὰς καὶ τὰς μηλέας καὶ τὴν ἄλλην ὀπώραν ἔλεγον εἶναι τρισκαιδεκάφορον· ἑνὸς γὰρ μηνὸς τοῦ παρʼ αὐτοῖς Μινῴου δὶς καρποφορεῖν· ἀντὶ δὲ πυροῦ οἱ στάχυες ἄρτον ἕτοιμον ἐπʼ ἄκρων φύουσιν ὥσπερ μύκητας. πηγαὶ δὲ περὶ τὴν πόλιν ὕδατος μὲν πέντε καὶ ἑξήκοντα καὶ τριακόσιαι, μέλιτος δὲ ἄλλαι τοσαῦται, μύρου δὲ πεντακόσιαι, μικρότεραι μέντοι αὗται, καὶ ποταμοὶ γάλακτος ἑπτὰ καὶ οἴνου ὀκτώ.

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ἡ δὲ χώρα πᾶσι μὲν ἄνθεσιν, πᾶσι δὲ φυτοῖς ἡμέροις τε καὶ σκιεροῖς τέθηλεν· αἱ μὲν γὰρ ἄμπελοι δωδεκάφοροί εἰσιν καὶ κατὰ μῆνα ἕκαστον καρποφοροῦσιν· τὰς δὲ ῥοιὰς καὶ τὰς μηλέας καὶ τὴν ἄλλην ὀπώραν ἔλεγον εἶναι τρισκαιδεκάφορον· ἑνὸς γὰρ μηνὸς τοῦ παρʼ αὐτοῖς Μινῴου δὶς καρποφορεῖν· ἀντὶ δὲ πυροῦ οἱ στάχυες ἄρτον ἕτοιμον ἐπʼ ἄκρων φύουσιν ὥσπερ μύκητας. πηγαὶ δὲ περὶ τὴν πόλιν ὕδατος μὲν πέντε καὶ ἑξήκοντα καὶ τριακόσιαι, μέλιτος δὲ ἄλλαι τοσαῦται, μύρου δὲ πεντακόσιαι, μικρότεραι μέντοι αὗται, καὶ ποταμοὶ γάλακτος ἑπτὰ καὶ οἴνου ὀκτώ.

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τὸ δὲ συμπόσιον ἔξω τῆς πόλεως πεποίηνται ἐν τῷ Ἠλυσίῳ καλουμένῳ πεδίῳ· λειμὼν δέ ἐστιν κάλλιστος καὶ περὶ αὐτὸν ὕλη παντοία πυκνή, ἐπισκιάζουσα τοὺς κατακειμένους. καὶ στρωμνὴν μὲν ἐκ τῶν ἀνθῶν ὑποβέβληνται, διακονοῦνται δὲ καὶ παραφέρουσιν ἕκαστα οἱ ἄνεμοι πλήν γε τοῦ οἰνοχοεῖν τούτου γὰρ οὐδὲν δέονται, ἀλλʼ ἔστι δένδρα περὶ τὸ συμπόσιον ὑάλινα μεγάλα τῆς διαυγεστάτης ὑάλου, καὶ καρπός ἐστι τῶν δένδρων τούτων ποτήρια παντοῖα καὶ τὰς κατασκευὰς καὶ τὰ μεγέθη. ἐπειδὰν οὖν παρίῃ] τις ἐς τὸ συμπόσιον, τρυγήσας ἓν ἢ καὶ δύο τῶν ἐκπωμάτων παρατίθεται, τὰ δὲ αὐτίκα οἴνου πλήρη γίνεται. οὕτω μὲν πίνουσιν, ἀντὶ δὲ τῶν στεφάνων αἱ ἀηδόνες καὶ τὰ ἄλλα τὰ μουσικὰ ὄρνεα ἐκ τῶν πλησίον λειμώνων τοῖς στόμασιν ἀνθολογοῦντα κατανείφει αὐτοὺς μετʼ ᾠδῆς ὑπερπετόμενα. καὶ μὴν καὶ μυρίζονται ὧδε· νεφέλαι πυκναὶ ἀνασπάσασαι μύρον ἐκ τῶν πηγῶν καὶ τοῦ ποταμοῦ καὶ ἐπιστᾶσαι ὑπὲρ τὸ συμπόσιον ἠρέμα τῶν ἀνέμων ὑποθλιβόντων ὕουσι λεπτὸν ὥσπερ δρόσον.

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τὸ δὲ συμπόσιον ἔξω τῆς πόλεως πεποίηνται ἐν τῷ Ἠλυσίῳ καλουμένῳ πεδίῳ· λειμὼν δέ ἐστιν κάλλιστος καὶ περὶ αὐτὸν ὕλη παντοία πυκνή, ἐπισκιάζουσα τοὺς κατακειμένους. καὶ στρωμνὴν μὲν ἐκ τῶν ἀνθῶν ὑποβέβληνται, διακονοῦνται δὲ καὶ παραφέρουσιν ἕκαστα οἱ ἄνεμοι πλήν γε τοῦ οἰνοχοεῖν· τούτου γὰρ οὐδὲν δέονται, ἀλλʼ ἔστι δένδρα περὶ τὸ συμπόσιον ὑάλινα μεγάλα τῆς διαυγεστάτης ὑάλου, καὶ καρπός ἐστι τῶν δένδρων τούτων ποτήρια παντοῖα καὶ τὰς κατασκευὰς καὶ τὰ μεγέθη. ἐπειδὰν οὖν παρίῃ τις ἐς τὸ συμπόσιον, τρυγήσας ἓν ἢ καὶ δύο τῶν ἐκπωμάτων παρατίθεται, τὰ δὲ αὐτίκα οἴνου πλήρη γίνεται. οὕτω μὲν πίνουσιν, ἀντὶ δὲ τῶν στεφάνων αἱ ἀηδόνες καὶ τὰ ἄλλα τὰ μουσικὰ ὄρνεα ἐκ τῶν πλησίον λειμώνων τοῖς στόμασιν ἀνθολογοῦντα κατανείφει αὐτοὺς μετʼ ᾠδῆς ὑπερπετόμενα. καὶ μὴν καὶ μυρίζονται ὧδε· νεφέλαι πυκναὶ ἀνασπάσασαι μύρον ἐκ τῶν πηγῶν καὶ τοῦ ποταμοῦ καὶ ἐπιστᾶσαι ὑπὲρ τὸ συμπόσιον ἠρέμα τῶν ἀνέμων ὑποθλιβόντων ὕουσι λεπτὸν ὥσπερ δρόσον.

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ἐπὶ δὲ τῷ δείπνῳ μουσικῇ τε καὶ ᾠδαῖς σχολάζουσιν ᾄδεται δὲ αὐτοῖς τὰ Ὁμήρου ἔπη μάλιστα· καὶ αὐτὸς δὲ πάρεστι καὶ συνευωχεῖται αὐτοῖς ὑπὲρ τὸν Ὀδυσσέα κατακείμενος. οἱ μὲν οὖν χοροὶ ἐκ παίδων εἰσὶν καὶ παρθένων ἐξάρχουσι δὲ καὶ συνᾴδουσιν Εὔνομός τε ὁ Λοκρὸς καὶ Ἀρίων ὁ Λέσβιος καὶ Ἀνακρέων καὶ Στησίχορος· καὶ γὰρ τοῦτον παρʼ αὐτοῖς ἐθεασάμην, ἤδη τῆς Ἑλένης αὐτῷ διηλλαγμένης. ἐπειδὰν δὲ οὗτοι παύσωνται ᾄδοντες, δεύτερος χορὸς παρέρχεται ἐκ κύκνων καὶ χελιδόνων καὶ ἀηδόνων. ἐπειδὰν δὲ καὶ οὗτοι ᾄσωσιν, τότε ἤδη πᾶσα ἡ ὕλη ἐπαυλεῖ τῶν ἀνέμων καταρχόντων.

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ἐπὶ δὲ τῷ δείπνῳ μουσικῇ τε καὶ ᾠδαῖς σχολάζουσιν· ᾄδεται δὲ αὐτοῖς τὰ Ὁμήρου ἔπη μάλιστα· καὶ αὐτὸς δὲ πάρεστι καὶ συνευωχεῖται αὐτοῖς ὑπὲρ τὸν Ὀδυσσέα κατακείμενος. οἱ μὲν οὖν χοροὶ ἐκ παίδων εἰσὶν καὶ παρθένων· ἐξάρχουσι δὲ καὶ συνᾴδουσιν Εὔνομός τε ὁ Λοκρὸς καὶ Ἀρίων ὁ Λέσβιος καὶ Ἀνακρέων καὶ Στησίχορος· καὶ γὰρ τοῦτον παρʼ αὐτοῖς ἐθεασάμην, ἤδη τῆς Ἑλένης αὐτῷ διηλλαγμένης. ἐπειδὰν δὲ οὗτοι παύσωνται ᾄδοντες, δεύτερος χορὸς παρέρχεται ἐκ κύκνων καὶ χελιδόνων καὶ ἀηδόνων. ἐπειδὰν δὲ καὶ οὗτοι ᾄσωσιν, τότε ἤδη πᾶσα ἡ ὕλη ἐπαυλεῖ τῶν ἀνέμων καταρχόντων.

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μέγιστον δὲ δὴ πρὸς εὐφροσύνην ἐκεῖνο ἔχουσιν πηγαί εἰσι δύο παρὰ τὸ συμπόσιον, ἡ μὲν γέλωτος, ἡ δὲ ἡδονῆς· ἐκ τούτων ἑκατέρας πάντες ἐν ἀρχῇ τῆς εὐωχίας πίνουσιν καὶ τὸ λοιπὸν ἡδόμενοι καὶ γελῶντες διάγουσιν.

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μέγιστον δὲ δὴ πρὸς εὐφροσύνην ἐκεῖνο ἔχουσιν· πηγαί εἰσι δύο παρὰ τὸ συμπόσιον, ἡ μὲν γέλωτος, ἡ δὲ ἡδονῆς· ἐκ τούτων ἑκατέρας πάντες ἐν ἀρχῇ τῆς εὐωχίας πίνουσιν καὶ τὸ λοιπὸν ἡδόμενοι καὶ γελῶντες διάγουσιν.

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βούλομαι δὲ εἰπεῖν καὶ τῶν ἐπισήμων οὕστινας παρʼ αὐτοῖς ἐθεασάμην πάντας μὲν τοὺς ἡμιθέους καὶ τοὺς ἐπὶ Ἴλιον στρατεύσαντας πλήν γε δὴ τοῦ Λοκροῦ Αἴαντος, ἐκεῖνον δὲ μόνον ἔφασκον ἐν τῷ τῶν ἀσεβῶν χώρῳ κολάζεσθαι, βαρβάρων δὲ Κύρους τε ἀμφοτέρους καὶ τὸν Σκύθην Ἀνάχαρσιν καὶ τὸν Θρᾷκα Ζάμολξιν; καὶ Νομᾶν τὸν Ἰταλιώτην, καὶ μὴν καὶ Λυκοῦργον τὸν Λακεδαιμόνιον καὶ Φωκίωνα καὶ Τέλλον τοὺς Ἀθηναίους, καὶ τοὺς σοφοὺς ἄνευ Περιάνδρου. εἶδον δὲ καὶ Σωκράτη τὸν Σωφρονίσκου ἀδολεσχοῦντα μετὰ Νέστορος καὶ Παλαμήδους· περὶ δὲ αὐτὸν ἦσαν Ὑάκινθός τε ὁ Λακεδαιμόνιος καὶ ὁ Θεσπιεὺς Νάρκισσος καὶ Ὕλας καὶ ἄλλοι καλοί. καί μοι ἐδόκει ἐρᾶν τοῦ Ὑακίνθου· τὰ πολλὰ γοῦν ἐκεῖνον διήλεγχεν. ἐλέγετο δὲ χαλεπαίνειν αὐτῷ ὁ Ῥαδάμανθυς καὶ ἠπειληκέναι πολλάκις ἐκβαλεῖν αὐτὸν ἐκ τῆς νήσου, ἢν φλυαρῇ καὶ μὴ ἐθέλῃ ἀφεὶς τὴν εἰρωνείαν εὐωχεῖσθαι. Πλάτων δὲ μόνος οὐ παρῆν, ἀλλʼ ἐλέγετο αὐτὸς ἐν τῇ ἀναπλασθείσῃ ὑπʼ αὐτοῦ πόλει οἰκεῖν χρώμενος τῇ πολιτείᾳ καὶ τοῖς νόμοις οἷς συνέγραψεν.

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βούλομαι δὲ εἰπεῖν καὶ τῶν ἐπισήμων οὕστινας παρʼ αὐτοῖς ἐθεασάμην· πάντας μὲν τοὺς ἡμιθέους καὶ τοὺς ἐπὶ Ἴλιον στρατεύσαντας πλήν γε δὴ τοῦ Λοκροῦ Αἴαντος, ἐκεῖνον δὲ μόνον ἔφασκον ἐν τῷ τῶν ἀσεβῶν χώρῳ κολάζεσθαι, βαρβάρων δὲ Κύρους τε ἀμφοτέρους καὶ τὸν Σκύθην Ἀνάχαρσιν καὶ τὸν Θρᾷκα Ζάμολξιν καὶ Νομᾶν τὸν Ἰταλιώτην, καὶ μὴν καὶ Λυκοῦργον τὸν Λακεδαιμόνιον καὶ Φωκίωνα καὶ Τέλλον τοὺς Ἀθηναίους, καὶ τοὺς σοφοὺς ἄνευ Περιάνδρου. εἶδον δὲ καὶ Σωκράτη τὸν Σωφρονίσκου ἀδολεσχοῦντα μετὰ Νέστορος καὶ Παλαμήδους· περὶ δὲ αὐτὸν ἦσαν Ὑάκινθός τε ὁ Λακεδαιμόνιος καὶ ὁ Θεσπιεὺς Νάρκισσος καὶ Ὕλας καὶ ἄλλοι καλοί. καί μοι ἐδόκει ἐρᾶν τοῦ Ὑακίνθου· τὰ πολλὰ γοῦν ἐκεῖνον διήλεγχεν. ἐλέγετο δὲ χαλεπαίνειν αὐτῷ ὁ Ῥαδάμανθυς καὶ ἠπειληκέναι πολλάκις ἐκβαλεῖν αὐτὸν ἐκ τῆς νήσου, ἢν φλυαρῇ καὶ μὴ ἐθέλῃ ἀφεὶς τὴν εἰρωνείαν εὐωχεῖσθαι. Πλάτων δὲ μόνος οὐ παρῆν, ἀλλʼ ἐλέγετο αὐτὸς ἐν τῇ ἀναπλασθείσῃ ὑπʼ αὐτοῦ πόλει οἰκεῖν χρώμενος τῇ πολιτείᾳ καὶ τοῖς νόμοις οἷς συνέγραψεν.

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οἱ μέντοι ἀμφʼ Ἀρίστιππόν τε καὶ Ἐπίκουρον. τὰ πρῶτα παρʼ αὐτοῖς ἐφέροντο ἡδεῖς τε ὄντες καὶ κεχαρισμένοι καὶ συμποτικώτατοι. παρῆν δὲ καὶ Αἴσωπος ὁ Φρύξ· τούτῳ δὲ ὅσα καὶ γελωτοποιῷ χρῶνται. Διογένης μέν γε ὁ Σινωπεὺς τοσοῦτον μετέβαλεν τοῦ τρόπου, ὥστε γῆμαι μὲν ἑταίραν τὴν Λαΐδα, ὀρχεῖσθαι δὲ πολλάκις ὑπὸ μέθης ἀνιστάμενον καὶ παροινεῖν. τῶν δὲ Στωϊκῶν οὐδεὶς παρῆν· ἔτι γὰρ ἐλέγοντο ἀναβαίνειν τὸν τῆς ἀρετῆς ὄρθιον λόφον. ἠκούομεν δὲ καὶ περὶ Χρυσίππου ὅτι οὐ πρότερον αὐτῷ ἐπιβῆναι τῆς νήσου θέμις, πρὶν τὸ τέταρτον ἑαυτὸν ἐλλεβορίσῃ. τοὺς δὲ Ἀκαδημαϊκοὺς ἔλεγον ἐθέλειν μὲν ἐλθεῖν, ἐπέχειν δὲ ἔτι καὶ διασκέπτεσθαι· μηδὲ γὰρ αὐτὸ τοῦτό πω καταλαμβάνειν, εἰ καὶ νῆσός τις τοιαύτη ἐστίν. ἄλλως τε καὶ τὴν ἐπὶ τοῦ Ῥαδαμάνθυος, οἶμαι, κρίσιν ἐδεδοίκεσαν, ἅτε καὶ τὸ κριτήριον αὐτοὶ ἀνῃρηκότες. πολλοὺς δὲ αὐτῶν ἔφασκον ὁρμηθέντας ἀκολουθεῖν τοῖς ἀφικνουμένοις ὑπὸ νωθείας ἀπολείπεσθαι μὴ καταλαμβάνοντας καὶ ἀναστρέφειν ἐκ μέσης τῆς ὁδοῦ.

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οἱ μέντοι ἀμφʼ Ἀρίστιππόν τε καὶ Ἐπίκουρον τὰ πρῶτα παρʼ αὐτοῖς ἐφέροντο ἡδεῖς τε ὄντες καὶ κεχαρισμένοι καὶ συμποτικώτατοι. παρῆν δὲ καὶ Αἴσωπος ὁ Φρύξ· τούτῳ δὲ ὅσα καὶ γελωτοποιῷ χρῶνται. Διογένης μέν γε ὁ Σινωπεὺς τοσοῦτον μετέβαλεν τοῦ τρόπου, ὥστε γῆμαι μὲν ἑταίραν τὴν Λαίδα, ὀρχεῖσθαι δὲ πολλάκις ὑπὸ μέθης ἀνιστάμενον καὶ παροινεῖν. τῶν δὲ Στωικῶν οὐδεὶς παρῆν· ἔτι γὰρ ἐλέγοντο ἀναβαίνειν τὸν τῆς ἀρετῆς ὄρθιον λόφον. ἠκούομεν δὲ καὶ περὶ Χρυσίππου ὅτι οὐ πρότερον αὐτῷ ἐπιβῆναι τῆς νήσου θέμις, πρὶν τὸ τέταρτον ἑαυτὸν ἐλλεβορίσῃ. τοὺς δὲ Ἀκαδημαϊκοὺς ἔλεγον ἐθέλειν μὲν ἐλθεῖν, ἐπέχειν δὲ ἔτι καὶ διασκέπτεσθαι· μηδὲ γὰρ αὐτὸ τοῦτό πω καταλαμβάνειν, εἰ καὶ νῆσός τις τοιαύτη ἐστίν. ἄλλως τε καὶ τὴν ἐπὶ τοῦ Ῥαδαμάνθυος, οἶμαι, κρίσιν ἐδεδοίκεσαν, ἅτε καὶ τὸ κριτήριον αὐτοὶ ἀνῃρηκότες. πολλοὺς δὲ αὐτῶν ἔφασκον ὁρμηθέντας ἀκολουθεῖν τοῖς ἀφικνουμένοις ὑπὸ νωθείας ἀπολείπεσθαι μὴ καταλαμβάνοντας καὶ ἀναστρέφειν ἐκ μέσης τῆς ὁδοῦ.

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οὗτοι μὲν οὖν ἦσαν οἱ ἀξιολογώτατοι τῶν παρόντων. τιμῶσι δὲ μάλιστα τὸν Ἀχιλλέα καὶ μετὰ τοῦτον Θησέα. περὶ δὲ συνουσίας καὶ ἀφροδισίων οὕτω φρονοῦσιν μίσγονται μὲν ἀναφανδὸν πάντων ὁρώντων καὶ γυναιξὶ καὶ ἄρρεσι, καὶ οὐδαμῶς τοῦτο αὐτοῖς αἰσχρὸν δοκεῖ· μόνος δὲ Σωκράτης διώμνυτο ἦ μὴν καθαρῶς πλησιάζειν τοῖς νέοις· καὶ μέντοι πάντες αὐτοῦ ἐπιορκεῖν κατεγίνωσκον πολλάκις γοῦν ὁ μὲν Ὑάκινθος ἢ ὁ Νάρκισσος ὡμολόγουν, ἐκεῖνος δὲ ἠρνεῖτο. αἱ δὲ γυναῖκές εἰσι πᾶσι κοιναὶ καὶ οὐδεὶς φθονεῖ τῷ πλησίον, ἀλλʼ εἰσὶ περὶ τοῦτο μάλιστα Πλατωνικώτατοι· καὶ οἱ παῖδες δὲ παρέχουσι τοῖς βουλομένοις οὐδὲν ἀντιλέγοντες.

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οὗτοι μὲν οὖν ἦσαν οἱ ἀξιολογώτατοι τῶν παρόντων. τιμῶσι δὲ μάλιστα τὸν Ἀχιλλέα καὶ μετὰ τοῦτον Θησέα. περὶ δὲ συνουσίας καὶ ἀφροδισίων οὕτω φρονοῦσιν· μίσγονται μὲν ἀναφανδὸν πάντων ὁρώντων καὶ γυναιξὶ καὶ ἄρρεσι, καὶ οὐδαμῶς τοῦτο αὐτοῖς αἰσχρὸν δοκεῖ· μόνος δὲ Σωκράτης διώμνυτο ἦ μὴν καθαρῶς πλησιάζειν τοῖς νέοις· καὶ μέντοι πάντες αὐτοῦ ἐπιορκεῖν κατεγίνωσκον· πολλάκις γοῦν ὁ μὲν Ὑάκινθος ἢ ὁ Νάρκισσος ὡμολόγουν, ἐκεῖνος δὲ ἠρνεῖτο. αἱ δὲ γυναῖκές εἰσι πᾶσι κοιναὶ καὶ οὐδεὶς φθονεῖ τῷ πλησίον, ἀλλʼ εἰσὶ περὶ τοῦτο μάλιστα Πλατωνικώτατοι· καὶ οἱ παῖδες δὲ παρέχουσι τοῖς βουλομένοις οὐδὲν ἀντιλέγοντες.

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οὔπω δὲ δύο ἢ τρεῖς ἡμέραι διεληλύθεσαν, καὶ προσελθὼν ἐγὼ Ὁμήρῳ τῷ ποιητῇ, σχολῆς οὔσης ἀμφοῖν, τά τε ἄλλα ἐπυνθανόμην καὶ ὅθεν εἴη.τοῦτο γὰρ μάλιστα παρʼ ἡμῖν εἰσέτι νῦν ζητεῖσθαι. ὁ δὲ οὐδʼ αὐτὸς μὲν ἀγνοεῖν ἔφασκεν ὡς οἱ μὲν Χῖον, οἱ δὲ Σμυρναῖον, πολλοὶ δὲ Κολοφώνιον αὐτὸν νομίζουσιν· εἶναι μέντοι γε ἔλεγεν Βαβυλώνιος, καὶ παρά γε τοῖς πολίταις οὐχ Ὅμηρος, ἀλλὰ Τιγράνης καλεῖσθαι· ὕστερον δὲ ὁμηρεύσας παρὰ τοῖς Ἕλλησιν ἀλλάξαι τὴν προσηγορίαν. ἔτι δὲ καὶ περὶ τῶν ἀθετουμένων στίχων ἐπηρώτων, εἰ ὑπʼ ἐκείνου εἶεν γεγραμμένοι. καὶ ὃς ἔφασκε πάντας αὑτοῦ εἶναι. κατεγίνωσκον οὖν τῶν ἀμφὶ τὸν Ζηνόδοτον καὶ Ἀρίσταρχον γραμματικῶν πολλὴν τὴν ψυχρολογίαν. ἐπεὶ δὲ ταῦτα ἱκανῶς ἀπεκέκριτο, πάλιν αὐτὸν ἠρώτων τί δή ποτε ἀπὸ τῆς μήνιδος τὴν ἀρχὴν ἐποιήσατο· καὶ ὃς εἶπεν οὕτως ἐπελθεῖν αὑτῷ μηδὲν ἐπιτηδεύσαντι. καὶ μὴν κἀκεῖνο ἐπεθύμουν εἰδέναι, εἰ προτέραν ἔγραψεν τὴν Ὀδύσσειαν τῆς Ἰλιάδος, ὡς οἱ πολλοί φασιν ὁ δὲ ἠρνεῖτο. ὅτι μὲν γὰρ οὐδὲ τυφλὸς ἦν, ὃ καὶ αὐτὸ περὶ αὐτοῦ λέγουσιν, αὐτίκα ἠπιστάμην ἑώρων γάρ, ὥστε οὐδὲ πυνθάνεσθαι ἐδεόμην. πολλάκις δὲ καὶ ἄλλοτε τοῦτο ἐποίουν, εἴ ποτε αὐτὸν σχολὴν ἄγοντα ἑώρων προσιὼν γάρ τι ἐπυνθανόμην αὐτοῦ, καὶ ὃς προθύμως πάντα ἀπεκρίνετο, καὶ μάλιστα μετὰ τὴν δίκην, ἐπειδὴ ἐκράτησεν ἦν γάρ τις γραφὴ κατʼ αὐτοῦ ἐπενηνεγμένη ὕβρεως ὑπὸ Θερσίτου ἐφʼ οἷς αὐτὸν ἐν τῇ ποιήσει ἔσκωψεν, καὶ ἐνίκησεν ὁ Ὅμηρος Ὀδυσσέως συναγορεύοντος.

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οὔπω δὲ δύο ἢ τρεῖς ἡμέραι διεληλύθεσαν, καὶ προσελθὼν ἐγὼ Ὁμήρῳ τῷ ποιητῇ, σχολῆς οὔσης ἀμφοῖν, τά τε ἄλλα ἐπυνθανόμην καὶ ὅθεν εἴηεἴη Shwartz : εἴη λέγων MSS. τοῦτο γὰρ μάλιστα παρʼ ἡμῖν εἰσέτι νῦν ζητεῖσθαι. ὁ δὲ οὐδʼ αὐτὸς μὲν ἀγνοεῖν ἔφασκεν ὡς οἱ μὲν Χῖον, οἱ δὲ Σμυρναῖον, πολλοὶ δὲ Κολοφώνιον αὐτὸν νομίζουσιν· εἶναι μέντοι γε ἔλεγεν Βαβυλώνιος, καὶ παρά γε τοῖς πολίταις οὐχ Ὅμηρος, ἀλλὰ Τιγράνης καλεῖσθαι· ὕστερον δὲ ὁμηρεύσας παρὰ τοῖς Ἕλλησιν ἀλλάξαι τὴν προσηγορίαν. ἔτι δὲ καὶ περὶ τῶν ἀθετουμένων στίχων ἐπηρώτων, εἰ ὑπʼ ἐκείνου εἶεν γεγραμμένοι. καὶ ὃς ἔφασκε πάντας αὑτοῦ εἶναι. κατεγίνωσκον οὖν τῶν ἀμφὶ τὸν Ζηνόδοτον καὶ Ἀρίσταρχον γραμματικῶν πολλὴν τὴν ψυχρολογίαν. ἐπεὶ δὲ ταῦτα ἱκανῶς ἀπεκέκριτο, πάλιν αὐτὸν ἠρώτων τί δή ποτε ἀπὸ τῆς μήνιδος τὴν ἀρχὴν ἐποιήσατο· καὶ ὃς εἶπεν οὕτως ἐπελθεῖν αὐτῷ μηδὲν ἐπιτηδεύσαντι. καὶ μὴν κἀκεῖνο ἐπεθύμουν εἰδέναι, εἰ προτέραν ἔγραψεν τὴν Ὀδύσσειαν τῆς Ἰλιάδος, ὡς οἱ πολλοί φασιν· ὁ δὲ ἠρνεῖτο. ὅτι μὲν γὰρ οὐδὲ τυφλὸς ἦν, ὃ καὶ αὐτὸ περὶ αὐτοῦ λέγουσιν, αὐτίκα ἠπιστάμην· ἑώρων γάρ, ὥστε οὐδὲ πυνθάνεσθαι ἐδεόμην. πολλάκις δὲ καὶ ἄλλοτε τοῦτο ἐποίουν, εἴ ποτε αὐτὸν σχολὴν ἄγοντα ἑώρων· προσιὼν γάρ τι ἐπυνθανόμην αὐτοῦ, καὶ ὃς προθύμως πάντα ἀπεκρίνετο, καὶ μάλιστα μετὰ τὴν δίκην, ἐπειδὴ ἐκράτησεν· ἦν γάρ τις γραφὴ κατʼ αὐτοῦ ἐπενηνεγμένη ὕβρεως ὑπὸ Θερσίτου ἐφʼ οἷς αὐτὸν ἐν τῇ ποιήσει ἔσκωψεν, καὶ ἐνίκησεν ὁ Ὅμηρος Ὀδυσσέως συναγορεύοντος.

κατὰ δὲ τοὺς αὐτοὺς χρόνους ἀφίκετο καὶ Πυθαγόρας ὁ Σάμιος ἑπτάκις ἀλλαγεὶς καὶ ἐν τοσούτοις ζῴοις βιοτεύσας καὶ ἐκτελέσας τῆς ψυχῆς τὰς περιόδους. ἦν δὲ χρυσοῦς ὅλον τὸ δεξιὸν ἡμίτομον. καὶ ἐκρίθη μὲν συμπολιτεύσασθαι αὐτοῖς, ἐνεδοιάζετο δὲ ἔτι πότερον Πυθαγόραν ἢ Εὔφορβον χρὴ αὐτὸν ὀνομάζειν. ὁ μέντοι Ἐμπεδοκλῆς ἦλθεν μὲν καὶ αὐτός, περίεφθος καὶ τὸ σῶμα ὅλον ὠπτημένος· οὐ μὴν παρεδέχθη καίτοι πολλὰ ἱκετεύων.

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προϊόντος δὲ τοῦ χρόνου ἐνέστη ὁ ἀγὼν ὁ παρʼ αὐτοῖς, τὰ Θανατούσια. ἠγωνοθέτει δὲ Ἀχιλλεὺς τὸ πέμπτον καὶ Θησεὺς τὸ ἕβδομον. τὰ μὲν οὖν ἄλλα μακρὸν ἂν εἴη λέγειν τὰ δὲ κεφάλαια τῶν πραχθέντων διηγήσομαι. πάλην μὲν ἐνίκησεν Κάρανος ὁ ἀφʼ Ἡρακλέους Ὀδυσσέα περὶ τοῦ στεφάνου καταγωνισάμενος· πυγμὴ δὲ ἴση ἐγένετο Ἀρείου τοῦ Αἰγυπτίου, ὃς ἐν Κορίνθῳ τέθαπται, καὶ Ἐπειοῦ ἀλλήλοις συνελθόντων. παγκρατίου δὲ οὐ τίθεται ἆθλα παρʼ αὐτοῖς. τὸν μέντοι δρόμον οὐκέτι μέμνημαι ὅστις ἐνίκησεν. ποιητῶν δὲ τῇ μὲν ἀληθείᾳ παρὰ πολὺ ἐκράτει Ὅμηρος, ἐνίκησεν δὲ ὅμως Ἡσίοδος. τὰ δὲ ἆθλα ἦν ἅπασι στέφανος πλακεὶς ἐκ πτερῶν ταωνείων.

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προϊόντος δὲ τοῦ χρόνου ἐνέστη ὁ ἀγὼν ὁ παρʼ αὐτοῖς, τὰ Θανατούσια. ἠγωνοθέτει δὲ Ἀχιλλεὺς τὸ πέμπτον καὶ Θησεὺς τὸ ἕβδομον. τὰ μὲν οὖν ἄλλα μακρὸν ἂν εἴη λέγειν· τὰ δὲ κεφάλαια τῶν πραχθέντων διηγήσομαι. πάλην μὲν ἐνίκησεν ΚάρανοςΚάρανος Gronovius: Κάρος MSS. ὁ ἀφʼ Ἡρακλέους Ὀδυσσέα περὶ τοῦ στεφάνου καταγωνισάμενος· πυγμὴ δὲ ἴση ἐγένετο Ἀρείου τοῦ Αἰγυπτίου, ὃς ἐν Κορίνθῳ τέθαπται, καὶ Ἐπειοῦ ἀλλήλοις συνελθόντων. παγκρατίου δὲ οὐ τίθεται ἆθλα παρʼ αὐτοῖς. τὸν μέντοι δρόμον οὐκέτι μέμνημαι ὅστις ἐνίκησεν. ποιητῶν δὲ τῇ μὲν ἀληθείᾳ παρὰ πολὺ ἐκράτει Ὅμηρος, ἐνίκησεν δὲ ὅμως Ἡσίοδος. τὰ δὲ ἆθλα ἦν ἅπασι στέφανος πλακεὶς ἐκ πτερῶν ταωνείων.

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ἄρτι δὲ τοῦ ἀγῶνος συντετελεσμένου ἠγγέλλοντο οἱ ἐν τῷ χώρῳ τῶν ἀσεβῶν κολαζόμενοι ἀπορρήξαντες τὰ δεσμὰ καὶ τῆς φρουρᾶς ἐπικρατήσαντες ἐλαύνειν ἐπὶ τὴν νῆσον ἡγεῖσθαι δὲ αὐτῶν Φάλαρίν τε τὸν Ἀκραγαντῖνον καὶ Βούσιριν τὸν Αἰγύπτιον καὶ Διομήδη τὸν Θρᾷκα καὶ τοὺς περὶ Σκίρωνα καὶ Πιτυοκάμπτην. ὡς δὲ ταῦτα ἤκουσεν ὁ Ῥαδάμανθυς, ἐκτάσσει τοὺς ἥρωας ἐπὶ τῆς ᾐόνος· ἡγεῖτο δὲ Θησεύς τε καὶ Ἀχιλλεὺς καὶ Αἴας ὁ Τελαμώνιος ἤδη σωφρονῶν καὶ συμμίξαντες ἐμάχοντο, καὶ ἐνίκησαν οἱ ἥρωες, Ἀχιλλέως τὰ πλεῖστα κατορθώσαντος. ἠρίστευσε δὲ καὶ Σωκράτης ἐπὶ τῷ δεξιῷ ταχθεὶς, πολὺ μᾶλλον ἢ ὅτε ζῶν ἐπὶ Δηλίῳ ἐμάχετο. προσιόντων γάρ τεττάρων πολεμίων οὐκ ἔφυγε καὶ τὸ πρόσωπον ἄτρεπτος ἦν ἐφʼ οἷς καὶ ὕστερον ἐξῃρέθη αὐτῷ ἀριστεῖον, καλός τε καὶ μέγας παράδεισος ἐν τῷ προαστείῳ, ἔνθα καὶ συγκαλῶν τοὺς ἑταίρους διελέγετο, Νεκρακαδημίαν τὸν τόπον προσαγορεύσας.

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ἄρτι δὲ τοῦ ἀγῶνος συντετελεσμένου ἠγγέλλοντο οἱ ἐν τῷ χώρῳ τῶν ἀσεβῶν κολαζόμενοι ἀπορρήξαντες τὰ δεσμὰ καὶ τῆς φρουρᾶς ἐπικρατήσαντες ἐλαύνειν ἐπὶ τὴν νῆσον· ἡγεῖσθαι δὲ αὐτῶν Φάλαρίν τε τὸν Ἀκραγαντῖνον καὶ Βούσιριν τὸν Αἰγύπτιον καὶ Διομήδη τὸν Θρᾷκα καὶ τοὺς περὶ Σκίρωνα καὶ Πιτυοκάμπτην. ὡς δὲ ταῦτα ἤκουσεν ὁ Ῥαδάμανθυς, ἐκτάσσει τοὺς ἥρωας ἐπὶ τῆς ᾐόνος· ἡγεῖτο δὲ Θησεύς τε καὶ Ἀχιλλεὺς καὶ Αἴας ὁ Τελαμώνιος ἤδη σωφρονῶν· καὶ συμμίξαντες ἐμάχοντο, καὶ ἐνίκησαν οἱ ἥρωες, Ἀχιλλέως τὰ πλεῖστα κατορθώσαντος. ἠρίστευσε δὲ καὶ Σωκράτης ἐπὶ τῷ δεξιῷ ταχθεὶς, πολὺ μᾶλλον ἢ ὅτε ζῶν ἐπὶ Δηλίῳ ἐμάχετο. προσιόντων γὰρ τεττάρων πολεμίων οὐκ ἔφυγε καὶ τὸ πρόσωπον ἄτρεπτος ἦν· ἐφʼ οἷς καὶ ὕστερον ἐξῃρέθη αὐτῷ ἀριστεῖον, καλός τε καὶ μέγας παράδεισος ἐν τῷ προαστείῳ, ἔνθα καὶ συγκαλῶν τοὺς ἑταίρους διελέγετο, Νεκρακαδημίαν τὸν τόπον προσαγορεύσας.

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συλλαβόντες οὖν τοὺς νενικημένους καὶ δήσαντες ἀπέπεμψαν ἔτι μᾶλλον κολασθησομένους. ἔγραψεν δὲ καὶ ταύτην τὴν μάχην Ὅμηρος καὶ ἀπιόντι μοι ἔδωκεν τὰ βιβλία κομίζειν τοῖς παρʼ ἡμῖν ἀνθρώποις· ἀλλʼ ὕστερον καὶ ταῦτα μετὰ τῶν ἄλλων ἀπωλέσαμεν. ἦν δὲ ἡ ἀρχὴ τοῦ ποιήματος αὕτη, Νῦν δέ μοι ἔννεπε, Μοῦσα, μάχην νεκύων ἡρώων. τότε δʼ οὖν κυάμους ἑψήσαντες, ὥσπερ παρʼ αὐτοῖς νόμος ἐπειδὰν πόλεμον κατορθώσωσιν, εἱστιῶντο τὰ ἐπινίκια καὶ ἑορτὴν μεγάλην ἦγον μόνος δὲ αὐτῆς οὐ μετεῖχε Πυθαγόρας, ἀλλʼ ἄσιτος πόρρω ἐκαθέζετο μυσαττόμενος τὴν κυαμοφαγίαν.

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συλλαβόντες οὖν τοὺς νενικημένους καὶ δήσαντες ἀπέπεμψαν ἔτι μᾶλλον κολασθησομένους. ἔγραψεν δὲ καὶ ταύτην τὴν μάχην Ὅμηρος καὶ ἀπιόντι μοι ἔδωκεν τὰ βιβλία κομίζειν τοῖς παρʼ ἡμῖν ἀνθρώποις· ἀλλʼ ὕστερον καὶ ταῦτα μετὰ τῶν ἄλλων ἀπωλέσαμεν. ἦν δὲ ἡ ἀρχὴ τοῦ ποιήματος αὕτη, Νῦν δέ μοι ἔννεπε, Μοῦσα, μάχην νεκύων ἡρώων. τότε δʼ οὖν κυάμους ἑψήσαντες, ὥσπερ παρʼ αὐτοῖς νόμος ἐπειδὰν τὸν πόλεμον κατορθώσωσιν, εἱστιῶντο τὰ ἐπινίκια καὶ ἑορτὴν μεγάλην ἦγον· μόνος δὲ αὐτῆς οὐ μετεῖχε Πυθαγόρας, ἀλλʼ ἄσιτος πόρρω ἐκαθέζετο μυσαττόμενος τὴν κυαμοφαγίαν.

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ἤδη δὲ μηνῶν ἓξ διεληλυθότων περὶ μεσοῦντα τὸν ἕβδομον νεώτερα συνίστατο πράγματα· κινύρας ὁ τοῦ Σκινθάρου παῖς, μέγας ὢν καὶ καλός, ἤρα πολὺν ἤδη χρόνον τῆς Ἑλένης, καὶ αὐτὴ δὲ οὐκ ἀφανὴς ἦν ἐπιμανῶς ἀγαπῶσα τὸν νεανίσκον πολλάκις γοῦν καὶ διένευον ἀλλήλοις ἐν τῷ συμποσίῳ καὶ προὔπινον καὶ μόνοι ἐξανιστάμενοι ἐπλανῶντο περὶ τὴν ὕλην. καὶ δή ποτε ὑπʼ ἔρωτος καὶ ἀμηχανίας ἐβουλεύσατο ὁ Κινύρας ἁρπάσας τὴν Ἑλένην — ἐδόκει δὲ κἀκείνῃ ταῦτα — οἴχεσθαι ἀπιόντας ἔς τινα τῶν ἐπικειμένων νήσων, ἤτοι ἐς τὴν Φελλὼ ἢ ἐς τὴν Τυρόεσσαν. συνωμότας δὲ πάλαι προσειλήφεσαν τρεῖς τῶν ἑταίρων τῶν ἐμῶν τοὺς θρασυτάτους. τῷ μέντοι πατρὶ οὐκ ἐμήνυσε ταῦτα· ἠπίστατο γὰρ ὑπʼ αὐτοῦ κωλυθησόμενος. ὡς δὲ ἐδόκει αὐτοῖς, ἐτέλουν τὴν ἐπιβουλήν. καὶ ἐπειδὴ νὺξ ἐγένετο — ἐγὼ μὲν οὐ παρῆν· ἐτύγχανον γὰρ ἐν τῷ συμποσίῳ κοιμώμενος — οἱ δὲ λαθόντες τοὺς ἄλλους ἀναλαβόντες τὴν Ἑλένην ὑπὸ σπουδῆς ἀνήχθησαν.

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ἤδη δὲ μηνῶν ἓξ διεληλυθότων περὶ μεσοῦντα τὸν ἕβδομον νεώτερα συνίστατο πράγματα· κινύρας ὁ τοῦ Σκινθάρου παῖς, μέγας ὢν καὶ καλός, ἤρα πολὺν ἤδη χρόνον τῆς Ἑλένης, καὶ αὕτη δὲ οὐκ ἀφανὴς ἦν ἐπιμανῶς ἀγαπῶσα τὸν νεανίσκον· πολλάκις γοῦν καὶ διένευον ἀλλήλοις ἐν τῷ συμποσίῳ καὶ προὔπινον καὶ μόνοι ἐξανιστάμενοι ἐπλανῶντο περὶ τὴν ὕλην. καὶ δή ποτὲ ὑπʼ ἔρωτος καὶ ἀμηχανίας ἐβουλεύσατο ὁ Κινύρας ἁρπάσας τὴν Ἑλένην — ἐδόκει δὲ κἀκείνῃ ταῦτα — οἴχεσθαι ἀπιόντας ἔς τινα τῶν ἐπικειμένων νήσων, ἤτοι ἐς τὴν Φελλὼ ἢ ἐς τὴν Τυρόεσσαν. συνωμότας δὲ πάλαι προσειλήφεσαν τρεῖς τῶν ἑταίρων τῶν ἐμῶν τοὺς θρασυτάτους. τῷ μέντοι πατρὶ οὐκ ἐμήνυσε ταῦτα· ἠπίστατο γὰρ ὑπʼ αὐτοῦ κωλυθησόμενος. ὡς δὲ ἐδόκει αὐτοῖς, ἐτέλουν τὴν ἐπιβουλήν. καὶ ἐπειδὴ νὺξ ἐγένετο — ἐγὼ μὲν οὐ παρῆν· ἐτύγχανον γὰρ ἐν τῷ συμποσίῳ κοιμώμενος — οἱ δὲ λαθόντες τοὺς ἄλλους ἀναλαβόντες τὴν Ἑλένην ὑπὸ σπουδῆς ἀνήχθησαν.

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περὶ δὲ τὸ μεσονύκτιον ἀνεγρόμενος ὁ Μενέλαος ἐπεὶ ἔμαθεν τὴν εὐνὴν κενὴν τῆς γυναικός, βοήν τε ἵστη καὶ τὸν ἀδελφὸν παραλαβὼν ἦλθε, πρὸς τὸν βασιλέα τὸν Ῥαδάμανθυν. ἡμέρας δὲ ὑποφαινούσης ἔλεγον οἱ σκοποὶ καθορᾶν τὴν ναῦν πολὺ ἀπέχουσαν οὕτω δὴ ἐμβιβάσας ὁ Ῥαδάμανθυς πεντήκοντα τῶν ἡρώων εἰς ναῦν μονόξυλον ἀσφοδελίνην παρήγγειλεν διώκειν οἱ δὲ ὑπὸ προθυμίας ἐλαύνοντες περὶ μεσημβρίαν καταλαμβάνουσιν αὐτοὺς ἄρτι ἐς τὸν γαλακτώδη τοῦ ὠκεανοῦ τόπον ἐμβαίνοντας πλησίον τῆς Τυροέσσης· παρὰ τοσοῦτον ἦλθον διαδρᾶναι· καὶ ἀναδησάμενοι τὴν ναῦν ἁλύσει ῥοδίνῃ κατέπλεον. ἡ μὲν οὖν Ἑλένη - ἐδάκρυέν τε καὶ ᾐσχύνετο κἀνεκαλύπτετο, τοὺς δὲ ἀμφὶ τὸν Κινύραν ἀνακρίνας πρότερον ὁ Ῥαδάμανθυς, εἴ τινες καὶ ἄλλοι αὐτοῖς συνίσασιν, ὡς οὐδένα εἶπον, ἐκ τῶν αἰδοίων δήσας ἀπέπεμψεν ἐς τὸν τῶν ἀσεβῶν χῶρον μαλάχῃ πρότερον μαστιγωθέντας.

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περὶ δὲ τὸ μεσονύκτιον ἀνεγρόμενος ὁ Μενέλαος ἐπεὶ ἔμαθεν τὴν εὐνὴν κενὴν τῆς γυναικός, βοήν τε ἵστη καὶ τὸν ἀδελφὸν παραλαβὼν ἦλθε πρὸς τὸν βασιλέα τὸν Ῥαδάμανθυν. ἡμέρας δὲ ὑποφαινούσης ἔλεγον οἱ σκοποὶ καθορᾶν τὴν ναῦν πολὺ ἀπέχουσαν· οὕτω δὴ ἐμβιβάσας ὁ Ῥαδάμανθυς πεντήκοντα τῶν ἡρώων εἰς ναῦν μονόξυλον ἀσφοδελίνην παρήγγειλεν διώκειν· οἱ δὲ ὑπὸ προθυμίας ἐλαύνοντες περὶ μεσημβρίαν καταλαμβάνουσιν αὐτοὺς ἄρτι ἐς τὸν γαλακτώδη τοῦ ὠκεανοῦ τόπον ἐμβαίνοντας πλησίον τῆς Τυροέσσης· παρὰ τοσοῦτον ἦλθον διαδρᾶναι· καὶ ἀναδησάμενοι τὴν ναῦν ἁλύσει ῥοδίνῃ κατέπλεον. ἡ μὲν οὖν Ἑλένη ἐδάκρυέν τε καὶ ᾐσχύνετο κἀνεκαλύπτετο, τοὺς δὲ ἀμφὶ τὸν Κινύραν ἀνακρίνας πρότερον ὁ Ῥαδάμανθυς, εἴ τινες καὶ ἄλλοι αὐτοῖς συνίσασιν, ὡς οὐδένα εἶπον, ἐκ τῶν αἰδοίων δήσας ἀπέπεμψεν ἐς τὸν τῶν ἀσεβῶν χῶρον μαλάχῃ πρότερον μαστιγωθέντας.

ἐψηφίσαντο δὲ καὶ ἡμᾶς ἐμπροθέσμως ἐκπέμπειν ἐκ τῆς νήσου, τὴν ἐπιοῦσαν ἡμέραν μόνην ἐπιμείναντας.

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ἐνταῦθα δὴ ἐγὼ ἐποτνιώμην τε καὶ ἐδάκρυον οἷα ἔμελλον ἀγαθὰ καταλιπὼν αὖθις πλανηθήσεσθαι. αὐτοὶ μέντοι παρεμυθοῦντο λέγοντες οὐ πολλῶν ἐτῶν ἀφίξεσθαι πάλιν ὡς αὐτούς, καί μοι ἤδη εἰς τοὐπιὸν θρόνον τε καὶ κλισίαν ἐπεδείκνυσαν πλησίον τῶν ἀρίστων. ἐγὼ δὲ προσελθὼν τῷ Ῥαδαμάνθυι πολλὰ ἱκέτευον εἰπεῖν τὰ μέλλοντα καὶ ὑποδεῖξαί μοι τὸν πλοῦν. ὁ δὲ ἔφασκεν ἀφίξεσθαι μὲν εἰς τὴν πατρίδα πολλὰ πρότερον πλανηθέντα καὶ κινδυνεύσαντα, τὸν δὲ χρόνον οὐκέτι τῆς ἐπανόδου προσθεῖναι ἠθέλησεν ἀλλὰ δὴ καὶ δεικνὺς τὰς πλησίον νήσους—ἐφαίνοντο δὲ πέντε τὸν ἀριθμόν, ἄλλη δὲ ἕκτη πόρρωθεν — ταύτας μὲν εἶναι ἔφασκεν τῶν ἀσεβῶν, τὰς πλησίον, Ἀφʼ ὧν, ἔφη, ἤδη τὸ πολὺ πῦρ ὁρᾷς καιόμενον, ἕκτη δὲ ἐκείνη τῶν ὀνείρων ἡ πόλις· μετὰ ταύτην δὲ ἡ τῆς Καλυψοῦς νῆσος, ἀλλʼ οὐδέπω σοι φαίνεται. ἐπειδὰν δὲ ταύτας παραπλεύσῃς, τότε δὴ ἀφίξῃ εἰς τὴν μεγάλην ἤπειρον τὴν ἐναντίαν τῇ ὑφʼ ὑμῶν κατοικουμένῃ· ἐνταῦθα δὴ πολλὰ παθὼν καὶ ποικίλα ἔθνη διελθὼν καὶ ἀνθρώποις ἀμίκτοις ἐπιδημήσας χρόνῳ ποτὲ ἥξεις εἰς τὴν ἑτέραν ἤπειρον.

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ἐνταῦθα δὴ ἐγὼ ἐποτνιώμην τε καὶ ἐδάκρυον οἷα ἔμελλον ἀγαθὰ καταλιπὼν αὖθις πλανηθήσεσθαι. αὐτοὶ μέντοι παρεμυθοῦντο λέγοντες οὐ πολλῶν ἐτῶν ἀφίξεσθαι πάλιν ὡς αὐτούς, καί μοι ἤδη εἰς τοὐπιὸν θρόνον τε καὶ κλισίαν ἐπεδείκνυσαν πλησίον τῶν ἀρίστων. ἐγὼ δὲ προσελθὼν τῷ Ῥαδαμάνθυι πολλὰ ἱκέτευον εἰπεῖν τὰ μέλλοντα καὶ ὑποδεῖξαί μοι τὸν πλοῦν. ὁ δὲ ἔφασκεν ἀφίξεσθαι μὲν εἰς τὴν πατρίδα πολλὰ πρότερον πλανηθέντα καὶ κινδυνεύσαντα, τὸν δὲ χρόνον οὐκέτι τῆς ἐπανόδου προσθεῖναι ἠθέλησεν· ἀλλὰ δὴ καὶ δεικνὺς τὰς πλησίον νήσους—ἐφαίνοντο δὲ πέντε τὸν ἀριθμόν, ἄλλη δὲ ἕκτη πόρρωθεν — ταύτας μὲν εἶναι ἔφασκεν τῶν ἀσεβῶν, τὰς πλησίον, Ἀφʼ ὧν, ἔφη, ἤδη τὸ πολὺ πῦρ ὁρᾷς καιόμενον, ἕκτη δὲ ἐκείνη τῶν ὀνείρων ἡ πόλις· μετὰ ταύτην δὲ ἡ τῆς Καλυψοῦς νῆσος, ἀλλʼ οὐδέπω σοι φαίνεται. ἐπειδὰν δὲ ταύτας παραπλεύσῃς, τότε δὴ ἀφίξῃ εἰς τὴν μεγάλην ἤπειρον τὴν ἐναντίαν τῇ ὑφʼ ὑμῶνὑμῶν du Soul: ἡμῶν MSS. κατοικουμένῃ· ἐνταῦθα δὴ πολλὰ παθὼν καὶ ποικίλα ἔθνη διελθὼν καὶ ἀνθρώποις ἀμίκτοις ἐπιδημήσας χρόνῳ ποτὲ ἥξεις εἰς τὴν ἑτέραν ἤπειρον.

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τοσαῦτα εἶπεν, καὶ ἀνασπάσας ἀπὸ τῆς γῆς μαλάχης ῥίζαν ὤρεξέν μοι, ταύτῃ κελεύσας ἐν τοῖς μεγίστοις κινδύνοις προσεύχεσθαι· παρῄνεσε δὲ εἰ καί ποτε ἀφικοίμην ἐς τήνδε. τὴν γῆν, μήτε πῦρ μαχαίρᾳ σκαλεύειν μήτε θέρμους ἐσθίειν μήτε παιδὶ ὑπὲρ τὰ ὀκτωκαίδεκα ἔτη πλησιάζειν τούτων γὰρ ἂν μεμνημένον ἐλπίδας ἔχειν τῆς εἰς τὴν νῆσον ἀφίξεως.

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τότε μὲν οὖν τὰ περὶ τὸν πλοῦν παρεσκευασάμην, καὶ ἐπεὶ καιρὸς ἦν, συνειστιώμην αὐτοῖς. τῇ δὲ ἐπιούσῃ ἐλθὼν πρὸς Ὅμηρον τὸν ποιητὴν ἐδεήθην αὐτοῦ ποιῆσαί μοι δίστιχον ἐπίγραμμα· καὶ ἐπειδὴ ἐποίησεν, στήλην βηρύλλου λίθου ἀναστήσας ἐπέγραψα πρὸς τῷ λιμένι. τὸ δὲ ἐπίγραμμα ἦν τοιόνδε· Λουκιανὸς τάδε πάντα φίλος μακάρεσσι θεοῖσιν εἶδέ τε καὶ πάλιν ἦλθε φίλην ἐς πατρίδα γαῖαν.

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τοσαῦτα εἶπεν, καὶ ἀνασπάσας ἀπὸ τῆς γῆς μαλάχης ῥίζαν ὤρεξέν μοι, ταύτῃ κελεύσας ἐν τοῖς μεγίστοις κινδύνοις προσεύχεσθαι· παρῄνεσε δὲ εἰ καί ποτε ἀφικοίμην ἐς τήνδε τὴν γῆν, μήτε πῦρ μαχαίρᾳ σκαλεύειν μήτε θέρμους ἐσθίειν μήτε παιδὶ ὑπὲρ τὰ ὀκτωκαίδεκα ἔτη πλησιάζειν· τούτων γὰρ ἂν μεμνημένον ἐλπίδας ἔχειν τῆς εἰς τὴν νῆσον ἀφίξεως.

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τότε μὲν οὖν τὰ περὶ τὸν πλοῦν παρεσκευασάμην, καὶ ἐπεὶ καιρὸς ἦν, συνειστιώμην αὐτοῖς. τῇ δὲ ἐπιούσῃ ἐλθὼν πρὸς Ὅμηρον τὸν ποιητὴν ἐδεήθην αὐτοῦ ποιῆσαί μοι δίστιχον ἐπίγραμμα· καὶ ἐπειδὴ ἐποίησεν, στήλην βηρύλλου λίθου ἀναστήσας ἐπέγραψα πρὸς τῷ λιμένι. τὸ δὲ ἐπίγραμμα ἦν τοιόνδε· Λουκιανὸς τάδε πάντα φίλος μακάρεσσι θεοῖσιν + εἶδέ τε καὶ πάλιν ἦλθε φίλην ἐς πατρίδα γαῖαν.

μείνας δὲ κἀκείνην τὴν ἡμέραν, τῇ ἐπιούσῃ ἀνηγόμην τῶν ἡρώων παραπεμπόντων. ἔνθα μοι καὶ Ὀδυσσεὺς προσελθὼν λάθρᾳ τῆς Πηνελόπης δίδωσιν ἐπιστολὴν εἰς Ὠγυγίαν τὴν νῆσον Καλυψοῖ κομίζειν. συνέπεμψε δέ μοι ὁ Ῥαδάμανθυς τὸν πορθμέα Ναύπλιον, ἵνʼ ἐὰν καταχθῶμεν ἐς τὰς νήσους, μηδεὶς ἡμᾶς συλλάβῃ ἅτε κατʼ ἄλλην ἐμπορίαν καταπλέοντας.

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ἐπεὶ δὲ τὸν ʼεὐώδη ἀέρα προϊόντες παρεληλύθειμεν, αὐτίκα ἡμᾶς ὀσμή; τε δεινὴ διεδέχετο οἷον ἀσφάλτου καὶ θείου καὶ πίττης ἅμα καιομένων, καὶ κνῖσα πονηρὰ καὶ ἀφόρητος ὥσπερ ἀπὸ ἀνθρώπων ὀπτωμένων, καὶ ὁ ἀὴρ ζοφερὸς καὶ ὁμιχλώδης, καὶ κατέσταζεν ἐξ αὐτοῦ δρόσος πιττίνη· ἠκούομεν δὲ καὶ μαστίγων ψόφον καὶ οἰμωγὴν ἀνθρώπων πολλῶν.

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ἐπεὶ δὲ τὸν εὐώδη ἀέρα προϊόντες παρεληλύθειμεν, αὐτίκα ἡμᾶς ὀσμή τε δεινὴ διεδέχετο οἷον ἀσφάλτου καὶ θείου καὶ πίττης ἅμα καιομένων, καὶ κνῖσα δὲ πονηρὰ καὶ ἀφόρητος ὥσπερ ἀπὸ ἀνθρώπων ὀπτωμένων, καὶ ὁ ἀὴρ ζοφερὸς καὶ ὁμιχλώδης, καὶ κατέσταζεν ἐξ αὐτοῦ δρόσος πιττίνη· ἠκούομεν δὲ καὶ μαστίγων ψόφον καὶ οἰμωγὴν ἀνθρώπων πολλῶν.

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ταῖς μὲν οὖν ἄλλαις οὐ προσέσχομεν, ἧς δὲ ἐπέβημεν, τοιάδε ἦν κύκλῳ μὲν πᾶσα κρημνώδης καὶ ἀπόξυρος, πέτραις καὶ τράχωσι κατεσκληκυῖα, δένδρον δʼ οὐδὲν οὐδὲ ὕδωρ ἐνῆν ἀνερπύσαντες δὲ ὅμως κατὰ τοὺς κρημνοὺς προῇμεν διά τινος ἀκανθώδους καὶ σκολόπων μεστῆς ἀτραποῦ, πολλὴν ἀμορφίαν τῆς χώρας ἐχούσης. ἐλθόντες δὲ ἐπὶ τὴν εἱρκτὴν καὶ τὸ κολαστήριον, πρῶτα μὲν τὴν φύσιν τοῦ τόπου ἐθαυμάζομεν τὸ μὲν γὰρ ἔδαφος αὐτὸ μαχαίραις καὶ σκόλοψι πάντῃ ἐξηνθήκει, κύκλῳ δὲ ποταμοὶ περιέρρεον, ὁ μὲν βορβόρου, ὁ δὲ δεύτερος αἵματος, ὁ δὲ ἔνδον πυρός, πάνυ μέγας οὗτος καὶ ἀπέρατος, καὶ ἔρρει ὥσπερ ὕδωρ καὶ ἐκυματοῦτο ὥσπερ θάλαττα, καὶ ἰχθῦς δὲ εἶχεν πολλούς, τοὺς μὲν δαλοῖς προσεοικότας, τοὺς δὲ μικροὺς ἄνθραξι πεπυρωμένοις· ἐκάλουν δὲ αὐτοὺς λυχνίσκους.

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ταῖς μὲν οὖν ἄλλαις οὐ προσέσχομεν, ἧς δὲ ἐπέβημεν, τοιάδε ἦν· κύκλῳ μὲν πᾶσα κρημνώδης καὶ ἀπόξυρος, πέτραις καὶ τράχωσι κατεσκληκυῖα, δένδρον δʼ οὐδὲν οὐδὲ ὕδωρ ἐνῆν· ἀνερπύσαντες δὲ ὅμως κατὰ τοὺς κρημνοὺς προῇμεν διά τινος ἀκανθώδους καὶ σκολόπων μεστῆς ἀτραποῦ, πολλὴν ἀμορφίαν τῆς χώρας ἐχούσης. ἐλθόντες δὲ ἐπὶ τὴν εἱρκτὴν καὶ τὸ κολαστήριον, πρῶτα μὲν τὴν φύσιν τοῦ τόπου ἐθαυμάζομεν· τὸ μὲν γὰρ ἔδαφος αὐτὸ μαχαίραις καὶ σκόλοψι πάντῃ ἐξηνθήκει, κύκλῳ δὲ ποταμοὶ περιέρρεον, ὁ μὲν βορβόρου, ὁ δὲ δεύτερος αἵματος, ὁ δὲ ἔνδον πυρός, πάνυ μέγας οὗτος καὶ ἀπέρατος, καὶ ἔρρει ὥσπερ ὕδωρ καὶ ἐκυματοῦτο ὥσπερ θάλαττα, καὶ ἰχθῦς δὲ εἶχεν πολλούς, τοὺς μὲν δαλοῖς προσεοικότας, τοὺς δὲ μικροὺς ἄνθραξι πεπυρωμένοις· ἐκάλουν δὲ αὐτοὺς λυχνίσκους.

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εἴσοδος δὲ μία στενὴ διὰ πάντων ἦν, καὶ πυλωρὸς ἐφειστήκει Τίμων ὁ Ἀθηναῖος. παρελθόντες δὲ ὅμως τοῦ Ναυπλίου καθηγουμένου ἑωρῶμεν κολαζομένους πολλοὺς μὲν βασιλέας, πολλοὺς δὲ καὶ ἰδιώτας, ὧν ἐνίους καὶ ἐγνωρίζομεν εἴδομεν δὲ καὶ τὸν Κινύραν καπνῷ ὑποτυφόμενον ἐκ τῶν αἰδοίων ἀπηρτημένον. προσετίθεσαν δὲ οἱ περιηγηταὶ καὶ τοὺς ἑκάστων βίους καὶ τὰς ἁμαρτίας ἐφʼ αἷς κολάζονται· καὶ μεγίστας ἁπασῶν , τιμωρίας ὑπέμενον οἱ ψευσάμενοί τι παρὰ τὸν βίον καὶ οἱ μὴ τὰ ἀληθῆ συγγεγραφότες, ἐν οἷς καὶ Κτησίας ὁ Κνίδιος ἦν καὶ Ἡρόδοτος καὶ ἄλλοι πολλοί. τούτους οὖν ὁρῶν ἐγὼ χρηστὰς εἶχον εἰς τοὐπιὸν τὰς ἐλπίδας· οὐδὲν γὰρ ἐμαυτῷ ψεῦδος εἰπόντι συνηπιστάμην.

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εἴσοδος δὲ μία στενὴ διὰ πάντων ἦν, καὶ πυλωρὸς ἐφειστήκει Τίμων ὁ Ἀθηναῖος. παρελθόντες δὲ ὅμως τοῦ Ναυπλίου καθηγουμένου ἑωρῶμεν κολαζομένους πολλοὺς μὲν βασιλέας, πολλοὺς δὲ καὶ ἰδιώτας, ὧν ἐνίους καὶ ἐγνωρίζομεν· εἴδομεν δὲ καὶ τὸν Κινύραν καπνῷ ὑποτυφόμενον· ἐκ τῶν αἰδοίων ἀπηρτημένον. προσετίθεσαν δὲ οἱ περιηγηταὶ καὶ τοὺς ἑκάστων βίους καὶ τὰς ἁμαρτίας ἐφʼ αἷς κολάζονται· καὶ μεγίστας ἁπασῶν τιμωρίας ὑπέμενον οἱ ψευσάμενοί τι παρὰ τὸν βίον καὶ οἱ μὴ τὰ ἀληθῆ συγγεγραφότες, ἐν οἷς καὶ Κτησίας ὁ Κνίδιος ἦν καὶ Ἡρόδοτος καὶ ἄλλοι πολλοί. τούτους οὖν ὁρῶν ἐγὼ χρηστὰς εἶχον εἰς τοὐπιὸν τὰς ἐλπίδας· οὐδὲν γὰρ ἐμαυτῷ ψεῦδος εἰπόντι συνηπιστάμην.

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ταχέως οὖν ἀναστρέψας ἐπὶ τὴν ναῦν — οὑ γὰρ ἐδυνάμην φέρειν τὴν ὄψιν — ἀσπασάμενος τὸν Ναύπλιον ἀπέπλευσα.

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καὶ μετʼ ὀλίγον ἐφαίνετο πλησίον ἡ τῶν ὀνείρων νῆσος, ἀμυδρὰ καὶ ἀσαφὴς ἰδεῖν εἶχε δὲ καὶ αὐτή τι τοῖς ὀνείροις παραπλήσιον ὑπεχώρει γὰρ προσιόντων ἡμῶν καὶ ὑπέφευγε καὶ πορρωτέρω ὑπέβαινε. καταλαβόντες δέ ποτε αὐτὴν καὶ εἰσπλεύσαντες εἰς τὸν Ὕπνον λιμένα προσαγορευόμενον πλησίον τῶν πυλῶν τῶν ἐλεφαντίνων, ᾗ τὸ τοῦ Ἀλεκτρυόνος ἱερόν ἐστιν, περὶ δείλην ὀψίαν ἀπεβαίνομεν παρελθόντες δὲ ἐς τὴν πόλιν πολλοὺς ὀνείρους καὶ ποικίλους ἑωρῶμεν. πρῶτον δὲ βούλομαι περὶ τῆς πόλεως εἰπεῖν, ἐπεὶ μηδὲ ἄλλῳ τινὶ γέγραπται περὶ αὐτῆς, ὃς δὲ καὶ μόνος ἐπεμνήσθη Ὅμηρος, οὐ πάνυ ἀκριβῶς συνέγραψεν.

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ταχέως οὖν ἀναστρέψας ἐπὶ τὴν ναῦν — οὐ γὰρ ἐδυνάμην φέρειν τὴν ὄψιν — ἀσπασάμενος τὸν Ναύπλιον ἀπέπλευσα.

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καὶ μετʼ ὀλίγον ἐφαίνετο πλησίον ἡ τῶν ὀνείρων νῆσος, ἀμυδρὰ καὶ ἀσαφὴς ἰδεῖν· εἶχε δὲ καὶ αὐτή τι τοῖς ὀνείροις παραπλήσιον· ὑπεχώρει γὰρ προσιόντων ἡμῶν καὶ ὑπέφευγε καὶ πορρωτέρω ὑπέβαινε. καταλαβόντες δέ ποτε αὐτὴν καὶ εἰσπλεύσαντες εἰς τὸν Ὕπνον λιμένα προσαγορευόμενον πλησίον τῶν πυλῶν τῶν ἐλεφαντίνων, ᾗ τὸ τοῦ Ἀλεκτρυόνος ἱερόν ἐστιν, περὶ δείλην ὀψίαν ἀπεβαίνομεν· παρελθόντες δὲ ἐς τὴν πόλιν πολλοὺς ὀνείρους καὶ ποικίλους ἑωρῶμεν. πρῶτον δὲ βούλομαι περὶ τῆς πόλεως εἰπεῖν, ἐπεὶ μηδὲ ἄλλῳ τινὶ γέγραπται περὶ αὐτῆς, ὃς δὲ καὶ μόνος ἐπεμνήσθη Ὅμηρος, οὐ πάνυ ἀκριβῶς συνέγραψεν.

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κύκλῳ μὲν περὶ πᾶσαν αὐτὴν ὕλη ἀνέστηκεν, τὰ δένδρα δέ ἐστι μήκωνες ὑψηλαὶ καὶ μανδραγόραι καὶ ἐπʼ αὐτῶν πολύ τι πλῆθος νυκτερίδων τοῦτο γὰρ μόνον ἐν τῇ νήσῳ γίνεται ὄρνεον. ποταμὸς δὲ παραρρεῖ πλησίον ὁ ὑπʼ αὐτῶν καλούμενος Νυκτίπορος, καὶ πηγαὶ δύο παρὰ τὰς πύλας· ὀνόματα καὶ ταύταις, τῇ μὲν Νήγρετος, τῇ δὲ Παννυχία. ὁ περίβολος δὲ τῆς πόλεως ὑψηλός τε καὶ ποικίλος, ἴριδι τὴν χρόαν ὁμοιότατος· πύλαι μέντοι ἔπεισιν οὐ δύο, καθάπερ Ὅμηρος εἴρηκεν, ἀλλά τέσσαρες, δύο μὲν πρὸς τὸ τῆς Βλακείας πεδίον ἀποβλέπουσαι, ἡ μὲν σιδηρᾶ, ἡ δὲ ἐκ κεράμου πεποιημένη, καθʼ ἃς ἐλέγοντο ἀποδημεῖν αὐτῶν οἵ τε φοβεροὶ καὶ φονικοὶ καὶ ἀπηνεῖς, δύο δὲ πρὸς τὸν λιμένα καὶ τὴν θάλατταν, ἡ μὲν κερατίνη, ἡ δὲ καθʼ ἣν ἡμεῖς παρήλθομεν ἐλεφαντίνη. εἰσιόντι δὲ εἰς τὴν πόλιν ἐν δεξιᾷ μέν ἐστι τὸ Νυκτῷον — σέβουσι γὰρ θεῶν ταύτην μάλιστα καὶ τὸν Ἀλεκτρυόνα· ἐκείνῳ δὲ πλησίον τοῦ λιμένος τὸ ἱερὸν πεποίηται — ἐν ἀριστερᾷ δὲ τὰ τοῦ Ὕπνου βασίλεια. οὗτος γὰρ δὴ ἄρχει παρʼ αὐτοῖς σατράπας δύο καὶ ὑπάρχους πεποιημένος, Ταραξίωνά τε τὸν Ματαιογένους καὶ Πλουτοκλέα τὸν Φαντασίωνος. ἐν μέσῃ δὲ τῇ ἀγορᾷ πηγὴ τίς ἐστιν, ἣν καλοῦσι Καρεῶτιν καὶ πλησίον ναοὶ δύο, Ἀπάτης καὶ Ἀληθείας· ἔνθα καὶ τὸ ἄδυτόν ἐστιν αὐτοῖς καὶ τὸ μαντεῖον, οὗ προειστήκει προφητεύων Ἀντιφῶν ὁ τῶν ὀνείρων ὑποκριτής, ταύτης παρὰ τοῦ ʼ Ὕπνου λαχὼν τῆς τιμῆς.

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κύκλῳ μὲν περὶ πᾶσαν αὐτὴν ὕλη ἀνέστηκεν, τὰ δένδρα δέ ἐστι μήκωνες ὑψηλαὶ καὶ μανδραγόραι καὶ ἐπʼ αὐτῶν πολύ τι πλῆθος νυκτερίδων· τοῦτο γὰρ μόνον ἐν τῇ νήσῳ γίνεται ὄρνεον. ποταμὸς δὲ παραρρεῖ πλησίον ὁ ὑπʼ αὐτῶν καλούμενος Νυκτίπορος, καὶ πηγαὶ δύο παρὰ τὰς πύλας· ὀνόματα καὶ ταύταις, τῇ μὲν Νήγρετος, τῇ δὲ Παννυχία. ὁ περίβολος δὲ τῆς πόλεως ὑψηλός τε καὶ ποικίλος, ἴριδι τὴν χρόαν ὁμοιότατος· πύλαι μέντοι ἔπεισιν οὐ δύο, καθάπερ Ὅμηρος εἴρηκεν, ἀλλὰ τέσσαρες, δύο μὲν πρὸς τὸ τῆς Βλακείας πεδίον ἀποβλέπουσαι, ἡ μὲν σιδηρᾶ, ἡ δὲ ἐκ κεράμου πεποιημένη, καθʼ ἃς ἐλέγοντο ἀποδημεῖν αὐτῶν οἵ τε φοβεροὶ καὶ φονικοὶ καὶ ἀπηνεῖς, δύο δὲ πρὸς τὸν λιμένα καὶ τὴν θάλατταν, ἡ μὲν κερατίνη, ἡ δὲ καθʼ ἣν ἡμεῖς παρήλθομεν ἐλεφαντίνη. εἰσιόντι δὲ εἰς τὴν πόλιν ἐν δεξιᾷ μέν ἐστι τὸ Νυκτῷον — σέβουσι γὰρ θεῶν ταύτην μάλιστα καὶ τὸν Ἀλεκτρυόνα· ἐκείνῳ δὲ πλησίον τοῦ λιμένος τὸ ἱερὸν πεποίηται — ἐν ἀριστερᾷ δὲ τὰ τοῦ Ὕπνου βασίλεια. οὗτος γὰρ δὴ ἄρχει παρʼ αὐτοῖς σατράπας δύο καὶ ὑπάρχους πεποιημένος, Ταραξίωνά τε τὸν Ματαιογένους καὶ Πλουτοκλέα τὸν Φαντασίωνος. ἐν μέσῃ δὲ τῇ ἀγορᾷ πηγή τίς ἐστιν, ἣν καλοῦσι Καρεῶτιν· καὶ πλησίον ναοὶ δύο, Ἀπάτης καὶ Ἀληθείας· ἔνθα καὶ τὸ ἄδυτόν ἐστιν αὐτοῖς καὶ τὸ μαντεῖον, οὗ προειστήκει προφητεύων Ἀντιφῶν ὁ τῶν ὀνείρων ὑποκριτής, ταύτης παρὰ τοῦ Ὕπνου λαχὼν τῆς τιμῆς.

αὐτῶν μέντοι τῶν ὀνείρων οὔτε φύσις οὔτε ἰδέα ἡ αὐτή, ἀλλʼ οἱ μὲν μακροὶ ἦσαν καὶ καλοὶ καὶ εὐειδεῖς, οἱ δὲ μικροὶ καὶ ἄμορφοι, καὶ οἱ μὲν χρύσεοι, ὡς ἐδόκουν, οἱ δὲ ταπεινοί τε καὶ εὐτελεῖς. ἦσαν δʼ ἐν αὐτοῖς καὶ πτερωτοί τινες καὶ τερατώδεις, καὶ ἄλλοι καθάπερ ἐς πομπὴν διεσκευασμένοι, οἱ μὲν ἐς βασιλέας, οἱ δὲ ἐς θεούς, οἱ δὲ εἰς ἄλλα τοιαῦτα κεκοσμημένοι. πολλοὺς δὲ αὐτῶν καὶ ἐγνωρίσαμεν, πάλαι παρʼ ἡμῖν ἑωρακότες, οἳ δὴ καὶ προσῄεσαν καὶ ἠσπάζοντο ὡς ἂν καὶ συνήθεις ὑπάρχοντες, καὶ παραλαβόντες ἡμᾶς καὶ κατακοιμίσαντες πάνυ λαμπρῶς καὶ δεξιῶς ἐξένιζον, τήν τε ἄλλην ὑποδοχὴν μεγαλοπρεπῆ παρασκευάσαντες καὶ ὑπισχνούμενοι βασιλέας τε ποιήσειν καὶ σατράπας. ἔνιοι δὲ καὶ ἀπῆγον ἡμᾶς εἰς τὰς πατρίδας καὶ τοὺς οἰκείους ἐπεδείκνυον καὶ αὐθημερὸν ἐπανῆγον.

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τότε μὲν οὖν ἀπελθόντες ἐπὶ ναῦν πλησίον ἐπὶ τῆς ᾐόνος ἐκοιμήθημεν.

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ἕωθεν δὲ ἀνηγόμεθα σφοδρότερον κατιόντος τοῦ πνεύματος· καὶ δὴ χειμασθέντες ἡμέρας δύο τῇ τρίτῃ περιπίπτομεν τοῖς Κολοκυνθοπειραταῖς. ἄνθρωποι δέ εἰσιν οὗτοι ἄγριοι ἐκ τῶν πλησίον νήσων λῃστεύοντες τοὺς παραπλέοντας. τὰ πλοῖα δὲ ἔχουσι. μεγάλα κολοκύνθινα τὸ μῆκος πήχεων ἑξήκοντα· ἐπειδὰν γὰρ ξηράνωσι τὴν κολόκυνθαν, κοιλάναντες αὐτὴν καὶ ἐξελόντες τὴν ἐντεριώνην ἐμπλέουσιν, ἱστοῖς μὲν χρώμενοι καλαμίνοις, ἀντὶ δὲ τῆς ὀθόνης τῷ φύλλῳ τῆς κολοκύνθης. προσβαλόντες οὖν ἡμῖν ἀπὸ δύο ʼ πληρωμάτων ἐμάχοντο καὶ πολλοὺς κατετραυμάτιζον βάλλοντες ἀντὶ λίθων τῷ σπέρματι τῶν κολοκυνθῶν. ἀγχωμάλως δὲ ἐπὶ πολὺ ναυμαχοῦντες περὶ μεσημβρίαν εἴδομεν κατόπιν τῶν Κολοκυνθοπειρατῶν προσπλέοντας τοὺς Καρυοναύτας. ʼπολέμιοι δὲ ἦσαν ἀλλήλοις, ὡς ἔδειξαν ἐπεὶ γὰρ κἀκεῖνοι ᾔσθοντο αὐτοὺς ἐπιόντας, ἡμῶν μὲν ὠλιγώρησαν, τραπόμενοι δὲ ἐπʼ ἐκείνους ἐναυμάχουν.

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ἕωθεν δὲ ἀνηγόμεθα σφοδρότερον κατιόντος τοῦ πνεύματος· καὶ δὴ χειμασθέντες ἡμέρας δύο τῇ τρίτῃ περιπίπτομεν τοῖς Κολοκυνθοπειραταῖς. ἄνθρωποι δέ εἰσιν οὗτοι ἄγριοι ἐκ τῶν πλησίον νήσων λῃστεύοντες τοὺς παραπλέοντας. τὰ πλοῖα δὲ ἔχουσι μεγάλα κολοκύνθινα τὸ μῆκος πήχεων ἑξήκοντα· ἐπειδὰν γὰρ ξηράνωσι τὴν κολόκυνθαν, κοιλάναντες αὐτὴν καὶ ἐξελόντες τὴν ἐντεριώνην ἐμπλέουσιν, ἱστοῖς μὲν χρώμενοι καλαμίνοις, ἀντὶ δὲ τῆς ὀθόνης τῷ φύλλῳ τῆς κολοκύνθης. προσβαλόντες οὖν ἡμῖν ἀπὸ δύο πληρωμάτων ἐμάχοντο καὶ πολλοὺς κατετραυμάτιζον βάλλοντες ἀντὶ λίθων τῷ σπέρματι τῶν κολοκυνθῶν. ἀγχωμάλως δὲ ἐπὶ πολὺ ναυμαχοῦντες περὶ μεσημβρίαν εἴδομεν κατόπιν τῶν Κολοκυνθοπειρατῶν προσπλέοντας τοὺς Καρυοναύτας. πολέμιοι δὲ ἦσαν ἀλλήλοις, ὡς ἔδειξαν· ἐπεὶ γὰρ κἀκεῖνοι ᾔσθοντο αὐτοὺς ἐπιόντας, ἡμῶν μὲν ὠλιγώρησαν, τραπόμενοι δὲ ἐπʼ ἐκείνους ἐναυμάχουν.

ἡμεῖς δὲ ἐν τοσούτῳ ἐπάραντες τὴν ὀθόνην ἐφεύγομεν ἀπολιπόντες αὐτοὺς μαχομένους, καὶ δῆλοι ἦσαν κρατήσοντες οἱ Καρυοναῦται ἅτε καὶ πλείους — πέντε γὰρ εἶχον πληρώματα — καὶ ἀπὸ ἰσχυροτέρων νεῶν μαχόμενοι· τὰ γὰρ πλοῖα ἦν αὐτοῖς κελύφη καρύων ἡμίτομα, κεκενωμένα, μέγεθος δὲ ἑκάστου ἡμιτόμου εἰς μῆκος ὀργυιαὶ πεντεκαίδεκα.

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περὶ δὲ τὸ μεσονύκτιον γαλήνης οὔσης ἐλάθομεν προσοκείλαντες ἀλκυόνος καλιᾷ παμμεγέθει· σταδίων γοῦν ἦν αὕτη ἑξήκοντα τὸ περίμετρον. ἐπέπλεεν δὲ ἡ ἀλκυὼν τὰ ᾠὰ θάλπουσα οὐ πολὺ μείων τῆς καλιᾶς. καὶ δὴ ἀναπταμένη μικροῦ μὲν κατέδυσε τὴν ναῦν τῷ ἀνέμῳ τῶν πτερῶν. ᾤχετο δʼ οὖν φεύγουσα γοεράν τινα φωνὴν προϊεμένη. ἐπιβάντες δὲ ἡμεῖς ἡμέρας ἤδη ὑποφαινούσης ἐθεώμεθα τὴν καλιὰν σχεδίᾳ μεγάλῃ προσεοικυῖαν ἐκ δένδρων μεγάλων συμπεφορημένην· ἐπῆν δὲ καὶ ᾠὰ πεντακόσια, ἕκαστον αὐτῶν Χίου πίθου περιπληθέστερον. ἤδη μέντοι καὶ οἱ νεοττοὶ ἔνδοθεν ἐφαίνοντο καὶ ἔκρωζον. πελέκεσιν γοῦν διακόψαντες ἓν τῶν ᾠῶν νεοττὸν ἄπτερον ἐξεκολάψαμεν εἴκοσι γυπῶν ἁδρότερον.

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ἐπεὶ δὲ πλέοντες ἀπείχομεν τῆς καλιᾶς ὅσον σταδίους διακοσίους, τέρατα ἡμῖν μεγάλα καὶ θαυμαστὰ ἐπεσήμανεν ὅ τε γὰρ ἐν τῇ πρύμνῃ χηνίσκος ἄφνω ἐπτερύξατο καὶ ἀνεβόησεν, καὶ ὁ κυβερνήτης ὁ Σκίνθαρος φαλακρὸς ἤδη ὢν ἀνεκόμησεν, καὶ τὸ πάντων δὴ παραδοξότατον, ὁ γὰρ ἱστὸς τῆς νεὼς ἐξεβλάστησεν καὶ κλάδους ἀνέφυσεν καὶ ἐπὶ τῷ ἄκρῳ ἐκαρποφόρησεν, ὁ δὲ καρπὸς ἦν σῦκα καὶ σταφυλὴ μέλαινα, οὔπω πέπειρος. ταῦτα ἰδόντες ὡς εἰκὸς ἐταράχθημεν καὶ ηὐχόμεθα τοῖς θεοῖς διὰ τὸ ἀλλόκοτον τοῦ φαντάσματος.

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ἐπεὶ δὲ πλέοντες ἀπείχομεν τῆς καλιᾶς ὅσον σταδίους διακοσίους, τέρατα ἡμῖν μεγάλα καὶ θαυμαστὰ ἐπεσήμανεν· ὅ τε γὰρ ἐν τῇ πρύμνῃ χηνίσκος ἄφνω ἐπτερύξατο καὶ ἀνεβόησεν, καὶ ὁ κυβερνήτης ὁ Σκίνθαρος φαλακρὸς ἤδη ὢν ἀνεκόμησεν, καὶ τὸ πάντων δὴ παραδοξότατον, ὁ γὰρ ἱστὸς τῆς νεὼς ἐξεβλάστησεν καὶ κλάδους ἀνέφυσεν καὶ ἐπὶ τῷ ἄκρῳ ἐκαρποφόρησεν, ὁ δὲ καρπὸς ἦν σῦκα καὶ σταφυλὴ μέλαινα, οὔπω πέπειρος. ταῦτα ἰδόντες ὡς εἰκὸς ἐταράχθημεν καὶ ηὐχόμεθα τοῖς θεοῖς διὰ τὸ ἀλλόκοτον τοῦ φαντάσματος.

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οὔπω δὲ πεντακοσίους σταδίους διελθόντες εἴδομεν ὕλην μεγίστην καὶ λάσιον πιτύων καὶ κυπαρίττων. καὶ ἡμεῖς μὲν εἰκάσαμεν ἤπειρον εἶναι· τὸ δʼ ἦν πέλαγος ἄβυσσον ἀρρίζοις δένδροις καταπεφυτευμένον· εἱστήκει δὲ τὰ δένδρα ὅμως ἀκίνητα, ὀρθὰ καθάπερ ἐπιπλέοντα. πλησιάσαντες οὖν καὶ τὸ πᾶν κατανοήσαντες ἐν ἀπόρῳ εἰχόμεθα τί χρὴ δρᾶν οὔτε γὰρ διὰ τῶν δένδρων πλεῖν δυνατὸν ἦν — πυκνὰ γὰρ καὶ προσεχῆ ὑπῆρχεν — οὔτε ἀναστρέφειν ἐδόκει ῥᾴδιον· ἐγὼ δὲ ἀνελθὼν ἐπὶ τὸ μέγιστον δένδρον ἀπεσκόπουν τὰ ἐπέκεινα ὅπως ἔχοι, καὶ ἑώρων ἐπὶ σταδίους μὲν πεντήκοντα ἢ ὀλίγῳ πλείους τὴν ὕλην οὖσαν, ἔπειτα δὲ αὖθις ἕτερον ὠκεανὸν ἐκδεχόμενον. καὶ δὴ ἐδόκει ἡμῖν ἀναθεμένους τὴν ναῦν ἐπὶ τὴν κόμην τῶν δένδρων — πυκνὴ δὲ ἦν — ὑπερβιβάσαι, εἰ δυναίμεθα, εἰς τὴν θάλατταν τὴν ἑτέραν· καὶ οὕτως ἐποιοῦμεν. ἐκδήσαντες γὰρ αὐτὴν κάλῳ μεγάλῳ καὶ ἀνελθόντες ἐπὶ τὰ δένδρα μόλις ἀνιμησάμεθα, καὶ θέντες ἐπὶ τῶν κλάδων, πετάσαντες τὰ ἱστία καθάπερ ἐν θαλάττῃ ἐπλέομεν τοῦ ἀνέμου προωθοῦντος ἐπισυρόμενοι· ἔνθα δὴ καὶ τὸ Ἀντιμάχου τοῦ ποιητοῦ ἔπος ἐπεισῆλθέ με — φησὶν γάρ που κἀκεῖνος· τοῖσιν δʼ ὑλήεντα διὰ πλόον ἐρχομένοισιν.

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οὔπω δὲ πεντακοσίους σταδίους διελθόντες εἴδομεν ὕλην μεγίστην καὶ λάσιον πιτύων καὶ κυπαρίττων. καὶ ἡμεῖς μὲν εἰκάσαμεν ἤπειρον εἶναι· τὸ δʼ ἦν πέλαγος ἄβυσσον ἀρρίζοις δένδροις καταπεφυτευμένον· εἱστήκει δὲ τὰ δένδρα ὅμως ἀκίνητα, ὀρθὰ καθάπερ ἐπιπλέοντα. πλησιάσαντες δ’ οὖν καὶ τὸ πᾶν κατανοήσαντες ἐν ἀπόρῳ εἰχόμεθα τί χρὴ δρᾶν· οὔτε γὰρ διὰ τῶν δένδρων πλεῖν δυνατὸν ἦν — πυκνὰ γὰρ καὶ προσεχῆ ὑπῆρχεν — οὔτε ἀναστρέφειν ἐδόκει ῥᾴδιον· ἐγὼ δὲ ἀνελθὼν ἐπὶ τὸ μέγιστον δένδρον ἀπεσκόπουνἀπεσκόπουν vulg.: ἐπεσκόπουν Γ, Nilén. τὰ ἐπέκεινα ὅπως ἔχοι, καὶ ἑώρων ἐπὶ σταδίους μὲν πεντήκοντα ἢ ὀλίγῳ πλείους τὴν ὕλην οὖσαν, ἔπειτα δὲ αὖθις ἕτερον ὠκεανὸν ἐκδεχόμενον. καὶ δὴ ἐδόκει ἡμῖν ἀναθεμένους τὴν ναῦν ἐπὶ τὴν κόμην τῶν δένδρων — πυκνὴ δὲ ἦν — ὑπερβιβάσαι, εἰ δυναίμεθα, εἰς τὴν θάλατταν τὴν ἑτέραν· καὶ οὕτως ἐποιοῦμεν. ἐκδήσαντες γὰρ αὐτὴν κάλῳ μεγάλῳ καὶ ἀνελθόντες ἐπὶ τὰ δένδρα μόλις ἀνιμησάμεθα, καὶ θέντες ἐπὶ τῶν κλάδων, πετάσαντες τὰ ἱστία καθάπερ ἐν θαλάττῃ ἐπλέομεν τοῦ ἀνέμου προωθοῦντος ἐπισυρόμενοι· ἔνθα δὴ καὶ τὸ Ἀντιμάχου τοῦ ποιητοῦ ἔπος ἐπεισῆλθέ με — φησὶν γάρ που κἀκεῖνος· τοῖσιν δʼ ὑλήεντα διὰ πλόον ἐρχομένοισιν.

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βιασάμενοι δὲ ὅμως τὴν ὕλην ἀφικόμεθα ἐς τὸ ὕδωρ, καὶ πάλιν ὁμοίως καθέντες τὴν ναῦν ἐπλέομεν διὰ καθαροῦ καὶ διαυγοῦς ὕδατος, ἄχρι δὴ ἐπέστημεν χάσματι μεγάλῳ ἐκ τοῦ ὕδατος διεστῶτος γεγενημένῳ, καθάπερ ἐν τῇ γῇ πολλάκις ὁρῶμεν ὑπὸ σεισμῶν γενόμενα διαχωρίσματα. ἡ μὲν οὖν ναῦς καθελόντων ἡμῶν τὰ ἱστία οὐ ῥᾳδίως ἔστη παρʼ ὀλίγον ἐλθοῦσα κατενεχθῆναι, ὑπερκύψαντες δὲ ἡμεῖς ἑωρῶμεν βάθος ὅσον σταδίων χιλίων μάλα φοβερὸν καὶ παράδοξον εἱστήκει γὰρ τὸ ὕδωρ ὥσπερ μεμερισμένον περιβλέποντες δὲ ὁρῶμεν κατὰ δεξιὰ οὐ πάνυ πόρρωθεν γέφυραν ἐπεζευγμένην ὕδατος συνάπτοντος τὰ πελάγη κατὰ τὴν ἐπιφάνειαν, ἐκ τῆς ἑτέρας θαλάττης εἰς τὴν ἑτέραν διαρρέοντος. προσελάσαντες οὖν ταῖς κώπαις κατʼ ἐκεῖνο παρεδράμομεν καὶ μετὰ πολλῆς ἀγωνίας ἐπεράσαμεν οὔποτε προσδοκήσαντες.

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βιασάμενοι δὲ ὅμως τὴν ὕλην ἀφικόμεθα ἐς τὸ ὕδωρ, καὶ πάλιν ὁμοίως καθέντεςκαθέντες Cobet : καταθέντες MSS. τὴν ναῦν ἐπλέομεν διὰ καθαροῦ καὶ διαυγοῦς ὕδατος, ἄχρι δὴ ἐπέστημεν χάσματι μεγάλῳ ἐκ τοῦ ὕδατος διεστῶτος γεγενημένῳ, καθάπερ ἐν τῇ γῇ πολλάκις ὁρῶμεν ὑπὸ σεισμῶν γενόμενα διαχωρίσματα. ἡ μὲν οὖν ναῦς καθελόντων ἡμῶν τὰ ἱστία οὐ ῥᾳδίως ἔστη παρʼ ὀλίγον ἐλθοῦσα κατενεχθῆναι. ὑπερκύψαντες δὲ ἡμεῖς ἑωρῶμεν βάθος ὅσον σταδίων χιλίων μάλα φοβερὸν καὶ παράδοξον· εἱστήκει γὰρ τὸ ὕδωρ ὥσπερ μεμερισμένον· περιβλέποντες δὲ ὁρῶμεν κατὰ δεξιὰ οὐ πάνυ πόρρωθεν γέφυραν ἐπεζευγμένην ὕδατος συνάπτοντος τὰ πελάγη κατὰ τὴν ἐπιφάνειαν, ἐκ τῆς ἑτέρας θαλάττης εἰς τὴν ἑτέραν διαρρέοντος. προσελάσαντες οὖν ταῖς κώπαις κατʼ ἐκεῖνο παρεδράμομεν καὶ μετὰ πολλῆς ἀγωνίας ἐπεράσαμεν οὔποτε προσδοκήσαντες.

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ἐντεῦθεν ἡμᾶς ὑπεδέχετο ʼπέλαγος προσηνὲς καὶ νῆσος οὐ μεγάλη, εὐπρόσιτος, συνοικουμένη· ἐνέμοντο δὲ αὐτὴν ἄνθρωποι ἄγριοι, Βουκέφαλοι, κέρατα ἔχοντες, οἷον παρʼ ἡμῖν τὸν Μινώταυρον ἀναπλάττουσιν. ἀποβάντες δὲ προῄειμεν ὑδρευσόμενοι καὶ σιτία ληψόμενοι, εἴ ποθεν δυνηθείημεν οὐκέτι γὰρ εἴχομεν. καὶ ὕδωρ μὲν αὐτοῦ πλησίον εὕρομεν, ἄλλο δὲ οὐδὲν ἐφαίνετο, πλὴν μυκηθμὸς πολὺς οὐ πόρρωθεν ἠκούετο. δόξαντες οὖν ἀγέλην εἶναι βοῶν, κατʼ ὀλίγον προχωροῦντες ἐπέστημεν τοῖς ἀνθρώποις. οἱ δὲ ἰδόντες ἡμᾶς ἐδίωκον, καὶ τρεῖς μὲν τῶν ἑταίρων λαμβάνουσιν, οἱ δὲ λοιποὶ πρὸς τὴν . θάλατταν κατεφεύγομεν, εἶτα μέντοι πάντες ὁπλισάμενοι — οὐ γὰρ ἐδόκει ἡμῖν ἀτιμωρήτους περιιδεῖν τοὺς φίλους — ἐμπίπτομεν τοῖς Βουκεφάλοις τὰ κρέα, τῶν ἀνῃρημένων διαιρουμένοις· φοβήσαντες δὲ πάντας διώκομεν, καὶ κτείνομέν γε ὅσον πεντήκοντα καὶ ζῶντας αὐτῶν δύο λαμβάνομεν, καὶ αὖθις ὀπίσω ἀναστρέφομεν τοὺς αἰχμαλώτους ἔχοντες. σιτίον μέντοι οὐδὲν εὕρομεν. οἱ μὲν οὖν ἄλλοι παρῄνουν ἀποσφάττειν τοὺς εἰλημμένους, ἐγὼ δὲ οὐκ ἐδοκίμαζον, ἀλλὰ δήσας ἐφύλαττον αὐτούς, ἄχρι δὴ ἀφίκοντο παρὰ τῶν Βουκεφάλων πρέσβεις ἀπαιτοῦντες ἐπὶ λύτροις τοὺς συνειλημμένους· συνίεμεν γὰρ αὐτῶν διανευόντων καὶ γοερόν τι μυκωμένων ὥσπερ ἱκετευόντων. τὰ λύτρα δὲ ἦν τυροὶ πολλοὶ καὶ ἰχθύες ξηροὶ καὶ κρόμμυα καὶ ἔλαφοι τέτταρες, τρεῖς ἑκάστη πόδας ἔχουσα, δύο μὲν τοὺς ὀπίσω, οἱ δὲ πρόσω συνεπεφύκεσαν. ἐπὶ τούτοις ἀποδόντες τοὺς συνειλημμένους καὶ μίαν ἡμέραν ἐπιμείναντες ἀνήχθημεν.

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ἐντεῦθεν ἡμᾶς ὑπεδέχετο πέλαγος προσηνὲς καὶ νῆσος οὐ μεγάλη, εὐπρόσιτος, συνοικουμένη· ἐνέμοντο δὲ αὐτὴν ἄνθρωποι ἄγριοι, Βουκέφαλοι, κέρατα ἔχοντες, οἷον παρʼ ἡμῖν τὸν Μινώταυρον ἀναπλάττουσιν. ἀποβάντες δὲ προῄειμεν ὑδρευσόμενοι καὶ σιτία ληψόμενοι, εἴ ποθεν δυνηθείημεν· οὐκέτι γὰρ εἴχομεν. καὶ ὕδωρ μὲν αὐτοῦ πλησίον εὕρομεν, ἄλλο δὲ οὐδὲν ἐφαίνετο, πλὴν μυκηθμὸς πολὺς οὐ πόρρωθεν ἠκούετο. δόξαντες οὖν ἀγέλην εἶναι βοῶν, κατʼ ὀλίγον προχωροῦντες ἐπέστημεν τοῖς ἀνθρώποις. οἱ δὲ ἰδόντες ἡμᾶς ἐδίωκον, καὶ τρεῖς μὲν τῶν ἑταίρων λαμβάνουσιν, οἱ δὲ λοιποὶ πρὸς τὴν θάλατταν κατεφεύγομεν. εἶτα μέντοι πάντες ὁπλισάμενοι — οὐ γὰρ ἐδόκει ἡμῖν ἀτιμωρήτους περιιδεῖν τοὺς φίλους — ἐμπίπτομεν τοῖς Βουκεφάλοις τὰ κρέα τῶν ἀνῃρημένων διαιρουμένοις· φοβήσαντες δὲ πάντας διώκομεν, καὶ κτείνομέν γε ὅσον πεντήκοντα καὶ ζῶντας αὐτῶν δύο λαμβάνομεν, καὶ αὖθις ὀπίσω ἀναστρέφομεν τοὺς αἰχμαλώτους ἔχοντες. σιτίον μέντοι οὐδὲν εὕρομεν. οἱ μὲν οὖν ἄλλοι παρῄνουν ἀποσφάττειν τοὺς εἰλημμένους, ἐγὼ δὲ οὐκ ἐδοκίμαζον, ἀλλὰ δήσας ἐφύλαττον αὐτούς, ἄχρι δὴ ἀφίκοντο παρὰ τῶν Βουκεφάλων πρέσβεις ἀπαιτοῦντες ἐπὶ λύτροις τοὺς συνειλημμένους· συνίεμεν γὰρ αὐτῶν διανευόντων καὶ γοερόν τι μυκωμένων ὥσπερ ἱκετευόντων. τὰ λύτρα δὲ ἦν τυροὶ πολλοὶ καὶ ἰχθύες ξηροὶ καὶ κρόμμυα καὶ ἔλαφοι τέτταρες, τρεῖς ἑκάστη πόδας ἔχουσα, δύο μὲν τοὺς ὀπίσω, οἱ δὲ πρόσω συνεπεφύκεσαν. ἐπὶ τούτοις ἀποδόντες τοὺς συνειλημμένους καὶ μίαν ἡμέραν ἐπιμείναντες ἀνήχθημεν.

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ἤδη δὲ ἰχθύες τε ἡμῖν ἐφαίνοντο καὶ ὄρνεα παρεπέτετο καὶ ἄλλʼ ὁπόσα γῆς πλησίον οὔσης σημεῖα προφαίνεται. μετʼ ὀλίγον δὲ καὶ ἄνδρας εἴδομεν καινῷ τῳ τρόπῳ ναυτιλίας χρωμένους· αὐτοὶ γὰρ καὶ ναῦται καὶ νῆες ἦσαν. λέξω δὲ τοῦ πλοῦ τὸν τρόπον ὕπτιοι κείμενοι ἐπὶ τοῦ ὕδατος ὀρθώσαντες τὰ αἰδοῖα — μεγάλα δὲ φέρουσιν — ἐξ αὐτῶν ὀθόνην πετάσαντες καὶ ταῖς χερσὶν τοὺς ποδεῶνας ʼ κατέχοντες ἐμπίπτοντος τοῦ ἀνέμου ἔπλεον. ἄλλοι δὲ μετὰ τούτους ἐπὶ φελλῶν καθήμενοι ζεύξαντες δύο δελφῖνας ἤλαυνόν τε καὶ ἡνιόχουν οἱ δὲ προϊόντες ἐπεσύροντο τοὺς φελλούς. οὗτοι ἡμᾶς οὔτε ἠδίκουν οὔτε ἔφευγον, ἀλλʼ ἤλαυνον ἀδεῶς τε καὶ εἰρηνικῶς τὸ εἶδος τοῦ ἡμετέρου πλοίου θαυμάζοντες καὶ πάντοθεν περισκοποῦντες.

+

ἤδη δὲ ἰχθύες τε ἡμῖν ἐφαίνοντο καὶ ὄρνεα παρεπέτετο καὶ ἄλλʼ ὁπόσα γῆς πλησίον οὔσης σημεῖα προφαίνεται. μετʼ ὀλίγον δὲ καὶ ἄνδρας εἴδομεν καινῷ τῳ τρόπῳ ναυτιλίας χρωμένους· αὐτοὶ γὰρ καὶ ναῦται καὶ νῆες ἦσαν. λέξω δὲ τοῦ πλοῦ τὸν τρόπον· ὕπτιοι κείμενοι ἐπὶ τοῦ ὕδατος ὀρθώσαντες τὰ αἰδοῖα — μεγάλα δὲ φέρουσιν — ἐξ αὐτῶν ὀθόνην πετάσαντες καὶ ταῖς χερσὶν τοὺς ποδεῶνας κατέχοντες ἐμπίπτοντος τοῦ ἀνέμου ἔπλεον. ἄλλοι δὲ μετὰ τούτους ἐπὶ φελλῶν καθήμενοι ζεύξαντες δύο δελφῖνας ἤλαυνόν τε καὶ ἡνιόχουν· οἱ δὲ προιόντες ἐπεσύροντο τοὺς φελλούς. οὗτοι ἡμᾶς οὔτε ἠδίκουν οὔτε ἔφευγον, ἀλλʼ ἤλαυνον ἀδεῶς τε καὶ εἰρηνικῶς τὸ εἶδος τοῦ ἡμετέρου πλοίου θαυμάζοντες καὶ πάντοθεν περισκοποῦντες.

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ἑσπέρας δὲ ἤδη προσήχθημεν νήσῳ οὐ μεγάλῃ κατῳκεῖτο δὲ ὑπὸ γυναικῶν, ὡς ἐνομίζομεν, Ἑλλάδα φωνὴν προϊεμένων προσῄεσαν γὰρ καὶ ἐδεξιοῦντο καὶ ἠσπάζοντο, πάνυ ἑταιρικῶς κεκοσμημέναι καὶ καλαὶ πᾶσαι καὶ νεάνιδες, ποδήρεις τοὺς χιτῶνας ἐπισυρόμεναι. ἡ μὲν οὖν νῆσος ἐκαλεῖτο Καβαλοῦσα, ἡ δὲ πόλις αὐτὴ Ὑδαμαρδία. λαβοῦσαι δʼ οὖν ἡμᾶς αἱ γυναῖκες ἑκάστη πρὸς ἑαυτὴν ἐπῆγεν καὶ ξένον ἐποιεῖτο. ἐγὼ δὲ μικρὸν ἀποστὰς — οὐ γὰρ χρηστὰ ἐμαντευόμην — ἀκριβέστερόν τε περιβλέπων ὁρῶ πολλῶν ἀνθρώπων ὀστᾶ καὶ κρανία κείμενα. καὶ τὸ μὲν βοὴν ἱστάναι καὶ τοὺς ἑταίρους συγκαλεῖν καὶ ἐς τὰ ὅπλα χωρεῖν οὐκ ἐδοκίμαζον. ʼπροχειρισάμενος δὲ τὴν μαλάχην πολλὰ ηὐχόμην αὐτῇ διαφυγεῖν ἐκ τῶν παρόντων. κακῶν μετʼ ὀλίγον δὲ τῆς ξένης διακονουμένης εἶδον τὰ σκέλη οὐ γυναικός, ἀλλʼ ὄνου ὁπλάς· καὶ δὴ σπασάμενος τὸ ξίφος συλλαμβάνω τε αὐτὴν καὶ δήσας περὶ τῶν ὅλων ἀνέκρινον. ἡ δέ, ἄκουσα μέν, εἶπεν δὲ ὅμως, αὐτὰς μὲν εἶναι θαλαττίους γυναῖκας Ὀνοσκελέας προσαγορευομένας, τροφὴν δὲ ποιεῖσθαι τοὺς ἐπιδημοῦντας, ξένους. ἐπειδὰν γάρ, ἔφη, μεθύσωμεν αὐτούς, συνευνηθεῖσαι κοιμωμένοις ἐπιχειροῦμεν. ἀκούσας δὲ ταῦτα ἐκείνην μὲν αὐτοῦ κατέλιπον δεδεμένην, αὐτὸς δὲ ἀνελθὼν ἐπὶ τό τέγος ἐβόων τε καὶ τοὺς ἑταίρους συνεκάλουν. ἐπεὶ δὲ συνῆλθον, τὰ πάντα ἐμήνυον αὐτοῖς καὶ τά τε ὀστᾶ ἐδείκνυον καὶ ἦγον ἔσω πρὸς τὴν δεδεμένην ἡ δὲ αὐτίκα ὕδωρ ἐγένετο καὶ ἀφανὴς ἦν. ὅμως δὲ τὸ ξίφος εἰς τὸ ὕδωρ καθῆκα πειρώμενος· τὸ δὲ αἷμα ἐγένετο.

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ἑσπέρας δὲ ἤδη προσήχθημεν νήσῳ οὐ μεγάλῃ· κατῳκεῖτο δὲ ὑπὸ γυναικῶν, ὡς ἐνομίζομεν, Ἑλλάδα φωνὴν προιεμένων· προσῄεσαν γὰρ καὶ ἐδεξιοῦντο καὶ ἠσπάζοντο, πάνυ ἑταιρικῶς κεκοσμημέναι καὶ καλαὶ πᾶσαι καὶ νεάνιδες, ποδήρεις τοὺς χιτῶνας ἐπισυρόμεναι. ἡ μὲν οὖν νῆσος ἐκαλεῖτο Καβαλοῦσα,Ἐκβαλοῦσα Γ, Nilén : Καβαλοῦσα, Schwartz, after Guyet. ἡ δὲ πόλις αὐτὴ Ὑδαμαρδία. λαβοῦσαι δʼ οὖν ἡμᾶς αἱ γυναῖκες ἑκάστη πρὸς ἑαυτὴν ἀπῆγεν καὶ ξένον ἐποιεῖτο. ἐγὼ δὲ μικρὸν ἀποστὰς — οὐ γὰρ χρηστὰ ἐμαντευόμην — ἀκριβέστερόν τε περιβλέπων ὁρῶ πολλῶν ἀνθρώπων ὀστᾶ καὶ κρανία κείμενα. καὶ τὸ μὲν βοὴν ἱστάναι καὶ τοὺς ἑταίρους συγκαλεῖν καὶ ἐς τὰ ὅπλα χωρεῖν οὐκ ἐδοκίμαζον. προχειρισάμενος δὲ τὴν μαλάχην πολλὰ ηὐχόμην αὐτῇ διαφυγεῖν ἐκ τῶν παρόντων κακῶν· μετʼ ὀλίγον δὲ τῆς ξένης διακονουμένης εἶδον τὰ σκέλη οὐ γυναικός, ἀλλʼ ὄνου ὁπλάς· καὶ δὴ σπασάμενος τὸ ξίφος συλλαμβάνω τε αὐτὴν καὶ δήσας περὶ τῶν ὅλων ἀνέκρινον. ἡ δέ, ἄκουσα μέν, εἶπεν δὲ ὅμως, αὐτὰς μὲν εἶναι θαλαττίους γυναῖκας Ὀνοσκελέας προσαγορευομένας, τροφὴν δὲ ποιεῖσθαι τοὺς ἐπιδημοῦντας ξένους. ἐπειδὰν γάρ, ἔφη, μεθύσωμεν αὐτούς, συνευνηθεῖσαι κοιμωμένοις ἐπιχειροῦμεν. ἀκούσας δὲ ταῦτα ἐκείνην μὲν αὐτοῦ κατέλιπον δεδεμένην, αὐτὸς δὲ ἀνελθὼν ἐπὶ τὸ τέγος ἐβόων τε καὶ τοὺς ἑταίρους συνεκάλουν. ἐπεὶ δὲ συνῆλθον, τὰ πάντα ἐμήνυον αὐτοῖς καὶ τά τε ὀστᾶ ἐδείκνυον καὶ ἦγον ἔσω πρὸς τὴν δεδεμένην· ἡ δὲ αὐτίκα ὕδωρ ἐγένετο καὶ ἀφανὴς ἦν. ὅμως δὲ τὸ ξίφος εἰς τὸ ὕδωρ καθῆκα πειρώμενος· τὸ δὲ αἷμα ἐγένετο.

ταχέως οὖν ἐπὶ ναῦν κατελθόντες ἀπεπλεύσαμεν. καὶ ἐπεὶ ἡμέρα ὑπηύγαζε, τήν τε ἤπειρον ἀπεβλέπομεν εἰκάζομέν τε εἶναι τὴν ἀντιπέρας τῇ ὑφʼ ἡμῶν οἰκουμένῃ κειμένην. προσκυνήσαντες δʼ οὖν καὶ προσευξάμενοι περὶ τῶν μελλόντων ἐσκοποῦμεν, καὶ τοῖς μὲν ἐδόκει ἐπιβᾶσιν μόνον αὖθις ὀπίσω ἀναστρέφειν, τοῖς δὲ τὸ μὲν πλοῖον αὐτοῦ καταλιπεῖν, ἀνελθόντας δὲ ἐς τὴν μεσόγαιαν πειραθῆναι τῶν ἐνοικούντων. ἐν ὅσῳ δὲ ταῦτα ἐλογιζόμεθα, χειμὼν σφοδρὸς ἐπιπεσὼν καὶ προσαράξας τὸ σκάφος τῷ αἰγιαλῷ διέλυσεν. ἡμεῖς δὲ μόλις ἐξενηξάμεθα τὰ ὅπλα ἕκαστος καὶ εἴ τι ἄλλο οἷός τε ἦν ἁρπασάμενοι.

diff --git a/data/tlg0062/tlg013/__cts__.xml b/data/tlg0062/tlg013/__cts__.xml index de4dee1bc..851460dda 100644 --- a/data/tlg0062/tlg013/__cts__.xml +++ b/data/tlg0062/tlg013/__cts__.xml @@ -1,11 +1,17 @@ - + Calumniae non temere credundum - + Περὶ τοῦ μὴ ῥᾳδίως πιστεύειν Διαβολῇ Lucian, Vol. 1. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1913. - - \ No newline at end of file + + + Slander: on not Being Quick to Put Faith in it + Lucian, Vol. 1. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1913. + + + + diff --git a/data/tlg0062/tlg013/tlg0062.tlg013.perseus-eng1.xml b/data/tlg0062/tlg013/tlg0062.tlg013.perseus-eng1.xml new file mode 100644 index 000000000..79d5984b3 --- /dev/null +++ b/data/tlg0062/tlg013/tlg0062.tlg013.perseus-eng1.xml @@ -0,0 +1,819 @@ + + + + + + +Slander: on not Being Quick to Put Faith in it +Lucian of Samosata +Austin Morris Harmon, 1878-1950 +National Endowment for the Humanities +Gregory Crane + +Gregory Crane +OCRd, tagged and added initial corrections to the text + + + +Perseus Digital Library +tlg0062.tlg001.1st1K-eng1.xml + +Available under a Creative Commons Attribution-ShareAlike 4.0 International License + +2023 +Trustees of Tufts University +United States + + + + + +Lucian + + +Austin Morris Harmon + + +Lucian of Samosata + +Trustees of Tufts University +Cambridge, MA +1913 + +1 + +The Hathi Trust + + + + + +

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+Slander: on not Being Quick to Put Faith in itThis essay is rhetoric pure and simple, and was probably +written early in Lucian’s career. It is famous because it +contains a vivid description of a picture by Apelles, which +was again translated into paint by Botticelli in “La +Calunnia.” +

+ + +It is really a terrible thing, is ignorance, a cause +of many woes to humanity; for it envelops things +in a fog, so to speak, and obscures the truth and +overshadows each man’s life. Truly, we all resemble +people lost in the dark—nay, we are even like blind +men. Now we stumble inexcusably, now we lift our +feet when there is no need of it; and we do not see +what is near and right before us, but fear what is far +away and extremely remote as if it blocked our path. +In short, in everything we do we are always making +plenty of missteps. For this redson the writers of +tragedy have found in this universal truth many and +many a motive for their dramas—take for example, +the house of Labdacus, +King of Thebes, father of Laius. the house of Pelops and their +like. Indeed, most of the troubles that.are put on +the stage are supplied to the poets, you will find, by +ignorance, as though it were a sort of tragic divinity. +What I have in mind more than anything else is +slanderous lying about acquaintances and friends, +through which families have been rooted out, cities +have utterly perished, fathers have been driven mad + + + + + +against their children, brothers against own brothers, +children against their parents and lovers against +those they love. Many a friendship, too, has. been +parted and many an oath broken through belief in +slander. +

+ +

+ +In order, then, that we may as far as +possible avoid being involved in it, I wish to show in +words, as if in a painting, what sort of thing slander +is, how it begins and what it does.

+ +

I should say, however, that Apelles of Ephesus +long ago preempted this subject for a picture ; and +with good reason, for he himself had been slandered +to Ptolemy on the ground that he had taken part +with Theodotas in the conspiracy in Tyre, although +Apelles had never set eyes on Tyre and did not +know who Theodotas was, beyond having heard that +he was one of Ptolemy’s governors, in charge of affairs +in Phoenicia. +The story is apocryphal, as Apelles must have been in +his grave nearly a hundred years when Theodotus (not +Theodotas) betrayed Ptolemy Philopator (219 3.c.). +Nevertheless, one of his rivals named +Antiphilus, through envy of his favour at court +and professional jealousy, maligned him by telling +Ptolemy that he had taken part in the whole enterprise, and that someone had seen him dining with +Theodotas in Phoenicia and whispering into his ear +all through the meal; and in the end he declared +that the revolt of Tyre and the capture of Pelusium +had taken place on the advice of Apelles. + +

+ +

+ +Ptolemy, who in general was not particularly sound +of judgment, but had been brought up in the midst +of courtly flattery, was so inflamed and upset by this + + + + + +surprising charge that he did not take into account +any of the probabilities, not considering either that +the accuser was a rival or that a painter was too +insignificant a person for so great a piece of treason— +a painter, too, who had been well treated by him +and honoured above any of his fellow-craftsmen. +Indeed, he did not even enquire whether Apelles +had gone to Tyre at all. On the contrary, he at +once began to rave and filled the palace with noise, +shouting “The ingrate,” “The plotter,’ and “The +conspirator.”’ And if one of his fellow-prisoners, +who was indignant at the impudence of-Antiphilus +and felt sorry for poor Apelles, had not said that the +man had not taken any part whatever in the affair, +he would have had his head cut off, and so would +have shared the consequences of the troubles in Tyre +without being himself to blame for them in any way. + +

+ +

+ +Ptolemy is said to have been so ashamed of the +affair that he presented Apelles with a hundred +talents and gave him Antiphilus for his slave. +Apelles, for his part, mindful of the risk that he had +run, hit back at slander in a painting. + +

+ +

+ +On the right +of it sits a man with very large ears, almost like +those of Midas, extending his hand to Slander while +she is still at some distance from him. Near him, +on one side, stand two women—Ignorance, I think, +and Suspicion. On the other side, Slander is coming +up, a woman beautiful beyond measure, but full of +passion and excitement, evincing as she does fury +and wrath by carrying in her left hand a blazing +torch and with the other dragging by the hair a +young man who stretches out his hands to heaven + + + + +and calls the gods to witness his innocence, She is © +conducted by a pale ugly man who has a piercing +eye and looks as if he had wasted away in long illness; he may be supposed to be Envy. Besides, +there are two women in attendance on Slander, +egging her on, tiring her and tricking her out. +According to the interpretation of them given me +by the guide to the picture, one was Treachery and +the other Deceit. They were followed by a woman +dressed in deep mourning, with black clothes all in +tatters—Repentance, I think, her name was. At all +events, she was turning back with tears in her eyes +and casting a stealthy glance, full of shame, at +Truth, who was approaching.

+

That is the way in which Apelles represented in +the painting his own hairbreadth escape. + +

+ +

+ +Come, +suppose we too, if you like, following the lead of the +Ephesian artist, portray the characteristics of slander, +after first sketching it in outline: for in that way +our picture will perhaps come out more clearly. +Slander, then, is a clandestine accusation, made without the cognizance of the accused and _ sustained +by the uncontradicted assertion of one side. This is +the subject of my lecture, and since there are three +leading characters in slander as in comedy—the +slanderér, the slandered person, and the hearer of +the slander,—let us consider what is ukely to happen +in the case of each of them. +This partition, derived from Herodotus (7, 10), is not at +all strictly followed by Lucian in developing his theme. +

+ +

+In the first place, if you like, let us bring on the +star of the play, I mean the author of the slander. +That he is not a good man admits of no doubt, I am + + + + + +sure, because no good man would make trouble for +his neighbour. On the contrary, it is characteristic +of good men to win renown and gain a reputation +for kind-heartedness by doing good to their friends, +not by accusing others wrongfully and getting them +hated. + +

+ +

+ +Furthermore, that such a man is unjust, lawless, +impious and harmful to his associates is easy to see. +Who will not admit that fairness in everything and +unselfishness are due to justice, unfairness and: +selfishness to injustice? But when a man plies +slander in secret against people who are absent, is +he not selfish, inasmuch as he completely appropriates +his hearer by getting his ear first, stopping it up +and making it altogether impervious to the defence +because it has been previously filled with slander? +Such conduct is indeed the height of injustice, and +the best of the lawgivers, Solon and Draco, for +example, would say so, too; for they put the jurors +on oath to hear both sides alike and to divide +their goodwill equally between the litigants until +such time as the plea of the defendant, after +comparison with the other, shall disclose itself to be +better or worse. To pass judgment betore weighing +the defence against the complaint would, they +thought, be altogether impious and irreligious. In +truth, we may say that the very gods would be angry +if we should permit the plaintiff to say his say +unhampered, but should stop our ears to the defendant or silence him,The Greek is here corrupt. The translation merely +gives the probable sense of the passage. + +and then condemn him, + + + + + +conquered by the'first plea. It may be said, then, that +slander does not accord with what is just and legal, +and what the jurors swear to do. But. if anybody +thinks that the lawgivers, who regommend that verdicts be so just and impartial, are not good authority, +I shall cite the best of poets in support of my contention. He makes a very admirable pronouncement +— indeed, lays down a law—on this point, saying : +Though this verse was frequently quoted in antiquity, +its authorship was unknown even then, and it was variously, +attributed to Phocylides, Hesiod, and Pittheus. See Bergk, +Poet. Lyr. Graec. ii, p. 93. + + +Nor give your verdict ere both sides you hear. + +He knew, I suppose, like everyone else, that though +there are many unjust things in the world, nothing +worse or more unjust can be found than for men to +have been condemned untried and unheard. But +this is just what the slanderer tries his best to +accomplish, exposing the slandered person untried +to the anger of the hearer and precluding defence by +the secrecy of his accusation. + +

+ +

+ +Of course, all such men are also disingenuous and +cowardly ; they do nothing in the open, but shoot +from some hiding-place or, other, like soldiers in +ambush, so that it is impossible either to face them or +to fight them, but a man must let himself be slain in +helplessness and in ignorance of the character of the +war. And this is the surest proof that there is no +truth in the stories of slanderers; for if a man is +conscious that he is making a true charge, that man, +I take it, accuses the other in public, brings him to +book and pits himself against him in argument. No +soldier who can win in fair fight makes use of +ambushes and tricks against the enemy. + + + + + + +

+ +

+For the most part, such men may be seen enjoying +high favour in the courts of kings and among the +friends of governors and princes, where envy is great, +suspicions are countless, and occasions for flattery and +slander are frequent. For where hope runs ever high, +there envy is more bitter, hate more dangerous, and +rivalry more cunning. All eye one another sharply +and keep watch like gladiators to detect some part +of the body exposed. Everyone, wishing to be first +himself, shoves or elbows his neighbour out of his +way and, if he can, slyly pulls down or trips up the +man ahead. In this way a good man is simply +upset and thrown at the start, and finally thrust off +the course in disgrace, while one who is better +versed in flattery and cleverer at such unfair +practices wins. In a word, it is “devil take the +hindmost !” ; for they quite confirm Homer’s saying: + + +Impartial war adds slayer to the slain. +Iliad 18, 309. + +So, as their conflict is for no small stake, they think +out all sorts of ways to get at each other, of which +the quickest, though most perilous, road is slander, +which has a hopeful beginning in envy or hatred, +but leads to a sorry, tragic ending, beset with many +accidents. +

+ +

+Yet this is not an insignificant or a simple thing, +as one might suppose; it requires much skill, no +little shrewdness, and some degree of close study. + + + +For slander would not do so much harm if it were +not set afoot in a plausible way, and it would not +prevail over truth, that is stronger than all else, if it +did not assume a high degree of attractiveness and +plausibility and a thousand things beside to disarm +its hearers. + +

+ +

+ + +Generally speaking, slander is most often directed +against a man who is in favour and on this account is +viewed with envy by those he has put behind him. +They all direct their shafts at him, regarding him as +a hindrance and a stumbling-block, and each one +expects to be first himself when he has routed his +chief and ousted him from favour. Something of +the same sort happens in the athletic games, in footraces. A good runner fram the moment that the +barrier falls +Races were started in antiquity by the dropping of a +rope or bar. +thinks only of getting forward, sets +his mind on the finish and counts on his legs to +win for him; he therefore does not molest the man +next to him in any way or trouble himself at ail +about the contestants. But an inferior, unsportsmanlike competitor, abandoning all hope based on +his speed, resorts to crooked work, and the only +thing in the world he thinks of is cutting off the +runner by holding or tripping him, with the idea +that if he should fail in this he would never be able +to win. So it is with the friendships of the mighty. +The man in the lead is forthwith the object of plots, +and if caught off.his guard in the midst of his foes, +he is made away with, while-they are cherished and +are thought friendly because of the harm they +appeared to be doing to others. + +

+ +

+ +As for the verisimilitude of their slander, calum- + + + + + +niators are not careless in thinking out that point; +all their work centres on it, for they are afraid to +put in anything discordant or even irrelevant. For +example, they generally make their charges credible +by distorting the real attributes of the man they are +slandering. Thus they insinuate that a doctor is a +poisoner, that a rich man is a would-be monarch, or +that a courtier is a traitor. + +

+ +

+ + +Sometimes, however, the hearer himself suggests +the starting-point for slander, and the knaves attain +their end by adapting themselves to his disposition. +If they see that he is jealous, they say: “He signed +to your wife during dinner and gazed at her and +sighed, and Stratonice was not very displeased withhim.” In short, the charges they make to him are . +based on passion and illicit love. If he has a bent +for poetry and prides himself on it, they say : “No, +indeed! Philoxenus made fun of your verses, pulled +them to pieces and said that they wouldn’t scan and +were wretchedly composed.” Toa pious, godly man +the charge is made that his friend is godless and +impious, that he rejects God and denies Providence. +Thereupon the man, stung in the ear, so to speak, +by a gadfly, gets thoroughly angry, as is natural, and +turns his back on his friend without awaiting definite +proof. + +

+ +

+ +In short, they think out and say the sort of +thing that they know to be best adapted to provoke +the hearer to anger, and as they know the place +where each can be wounded, they shoot their arrows +and throw their spears at it, so that their hearer, +thrown off his balance by sudden anger, will not +thereafter be free to get at the truth; indeed, however much a slandered man may want to defend +himself, he will not let him do so, because he is + + + + +prejudiced by the surprising nature of what he has’ +heard, just as if that made it true. + +

+ +

+ + +A very effective form of slander is the one that is +based on opposition to the hearer’s tastes. For instance, in the court of the Ptolemy who was called +DionysusProbably Ptolemy Auletes, father of Cleopatra, who +styled himself "the new Dionysus.” there was once a man who accused Demetrius, the Platonic philosopher, of drinking nothing +but water and of being the only person who did not +wear women’s clothes during the feast of Dionysus. +If Demetrius, on being sent for early the next morning, had ‘not drunk wine in view of everybody and +had not put on a thin gown and played the cymbals +and danced, he would have been put to death for not +liking the king’ s mode of life, and being a critic and +an opponent of Ptolemy’s luxury. + +

+ +

+ +In the court of Alexander it was once the greatest +of all slanderous charges to say that a man did not +worship Hephaestion or even make obeisance to him +—for after the death of Hephaestion, Alexander for +the love he bore him determined to add to his other +great feats that of appointing the dead man a god. +So the cities at once erected temples; plots of ground - +were consecrated ; altars, sacrifices and feasts were +established in honour of this new god, and everybody’s strongest oath was “By Hephaestion.” If +anyone smiled at what went on or failed to'seem +quite reverent, the penalty prescribed was death. +The flatterers, taking hold of this childish passion +of Alexander’s, at once began to feed it and fan it +into flame by telling about dreams of Hephaestion, +in that way ascribing to him visitations and cures +and accrediting him with prophecies; and at last + + + + + +they began to sacrifice to him as “‘ Coadjutor” and +"Saviour.”In this way they made him out the associate of Apollo. +Alexander liked to hear all this, and +at length believed it, and was very proud of himself for being, as he thought, not only the son of +a god but also able to make gods. Well, how many +of Alexander's friends, do you suppose, reaped the +results of Hephaestion’s divinity during that period, +through being accused of not honouring the universal god, and consequently being banished and +deprived of the king’s favour? + +

+ +

+ +It was then that +Agathocles of Samos, one of Alexander’s captains +whom he esteemed highly, came near being shut up +in a lion’s den because he was charged with having +wept as he went by the tomb of Hephaestion. But +Perdiccas is said to have come to his rescue, swearing +by all the gods and by Hephaestion to boot that +while he was hunting the god had appeared to him +in the flesh and had bidden him tell Alexander to +spare Agathocles, saying that he had not wept from +want of faith or because he thought Hephaestion +dead, but only because he had been put in mind +of their old-time friendship. + +

+ +

+ + +As you see, flattery and slander were most likely +to find an opening when they were framed with +reference to Alexander's weak point. In a siege +the enemy do not attack the high, sheer and secure +parts of the wall, but wherever they notice that any +portion is unguarded, unsound or low, they move all +their forces against that place because they can very +easily get in there and take the city. Just so with +slanderers: they assail whatever part of the soul +they perceive to be weak, unsound and easy of +access, bringing their siege-engines to bear on it + + + + + +and finally capturing it, as no one opposes them or +notices their assault. Then, when they are once +within the walls, they fire everything and smite and +slay and banish ; for all these things are likely to +happen when the soul is captured and put in +bondage. + +

+ +

+The engines that they use against the hearer +are deceit, lying, perjury, insistence, impudence, and +a thousand other unprincipled means; but the most +important of all is flattery, a bosom friend, yes, an +own sister to slander. Nobody is so high-minded +and has a soul so well protected by walls of adamant +that he cannot succumb to the assaults of flattery, +especially when he is being undermined and his +foundations sapped by slander. + +

+ +

+ +All this is on the +outside, while on the inside there are many traitors +who help the enemy, holding out their hands to him, +opening the gates, and in every way furthering +the capture of the hearer. First there is fondness +for novelty, which is by nature common to all +mankind, and ennui also; and secondly, a tendency +to be attracted by startling rumours. Somehow or +other we all like to hear stories that are slyly +whispered in our ear, and are packed with innuendo: +indeed, I know men who get as much pleasure from +having their ears titillated with slander as some do +from being tickled with feathers. + + + + +

+ +

+Therefore, when the enemy falls on with all these +forces in league with him, he takes the fort by storm, +I suppose, and his victory cannot even prove difficult, +since nobody mans the walls or tries to repel +his attacks. No, the hearer surrenders of his own +accord, and the slandered person is not aware of the +design upon him: slandered men are murdered +in their sleep, just as when a city is captured in +the night. + +

+ +

+The saddest thing of all is that the slandered +man, unaware of all that has taken place, meets his +friend cheerfully, not being conscious of any misdeed, +and speaks and acts in his usual manner, when he +is beset on every side, poor fellow, with lurking foes. +The other, if he is noble, gentlemanly, and outspoken, at once lets his anger burst out and vents +his wrath, and then at last, on permitting a defence +to be made, finds out that he was incensed at_ his +friend for nothing. + +

+ +

+ +But if he is ignoble and mean +he welcomes him and smiles at him out of the +corner of his mouth, while all the time he hates +him and secretly grinds his teeth and broods, as the +poet saysHomer; the word is frequent in the Odyssey (e.g. 9, 316 ; 17, 66). on his anger. Yet nothing, I think, is +more unjust or more contemptible than to bite +your lips and nurse your bitterness, to lock your +hatred up within yourself and nourish it, thinking +one thing in the depths of your heart and saying +another, and acting a very eventful tragedy, full of +lamentation, with a jovial comedy face.

+ +

+Men are more liable to act in this way when +the slanderer has long seemed to be a friend of +the person slandered, and yet does what he does. + + + + + +In that case they are no longer willing even +to hear the voice of the men slandered or of those +who speak in their behalf, for they assume in +advance that the accusation can be relied on +because of the apparent friendship of long standing, +without even reflecting that many reasons for hatred . +often arise between the closest friends, of which +the rest of the world knows nothing. Now and +then, too, a man makes haste to accuse his neighbour of something that he is himself to blame for, +trying in this way to escape accusation himself. +And in general, nobody would venture to slander +an enemy, for in that case his accusation would not +inspire belief, as its motive would be patent. No, +they attack those men who seem to be their best +friends, aiming to show their good will toward their +hearers by sacrificing even their nearest and dearest +to help them. + +

+ +

+ +There are people who, even if they afterwards +learn that their friends have been unjustly accused +to them, nevertheless, because they are ashamed of +their own credulity, no longer can endure to receive +them or look at them, as though they themselves +had been wronged merely by finding out that the +others were doing no wrong at all! + +

+ +

+ +It follows, then, that life has been filled with +troubles in abundance through the slanderous stories +that have been believed so readily and so unquestioningly. Anteia says: + + + +Die, Proetus, or despatch Bellerophon, +Who offered me his love, by me unsought, + +Homer, Iliad 6, 164. +when she herself had made the first move and had + + + +been scorned. So the young man came near getting +killed in the encounter with the Chimaera, and was +rewarded for his continence and his respect for his +host by being plotted against by a wanton. As for +Phaedra, she too made a similar charge against her +stepson and so brought it about that Hippolytus was +cursed by his father +Theseus: the story is told in the Hippolytus of Euripides. +when he had done nothing +impious—good Heavens, nothing ! +

+ +

+ +“Yes,” somebody will say, “but now and then +the man who brings a personal charge deserves +credence, because he seems to be just in all other +matters and sensible also, and one would have to +heed him, as he would never do such a scoundrelly +thing as that.” Well, is there anyone more just than +Aristides? But even he conspired against Themistocles and had a hand in stirring up the people +against him, because, they say, he was secretly +pricked by the same political ambition as Themistocles. Aristides was indeed just, in comparison with +the rest of the world; but he was a man like anyone +else and had spleen and not only loved but hated on +occasion. + +

+ +

+ +And if the story of Palamedes is true, the +most sensible of the Greeks and the best of them in +other ways stands convicted of having, through envy, +framed a plot and an ambush to trap a kinsman and +a friend, who had sailed away from home to front +the same peril as heOdysseus trapped Palamedes by getting a forged letter +from Priam hidden in his tent and then pretending to +discover it.; so true is it that to err in this +direction is inborn in all mankind. + +

+ +

+ +Why should I +mention Socrates, who was unjustly slandered to the +Athenians as an irreligious man and a traitor? or + + + + + + +Themistocles and Miltiades, both of whom, after +all their victories, came to be suspected of treason +against Greece? The instances are countless, and +are already for the most part well known. + +

+ +

+ +“Then what should a man do, if he has sense +and lays claim to probity or truthfulness?.” In my +opinion he should do what Homer suggested in his +parable of the Sirens. He bids us to sail past these +deadly allurements and to stop our ears ; not to hold +them wide open to men prejudiced by passion, but, +setting Reason as a strict doorkeeper over all that is +said, to welcome and admit what deserves it, but +shut out and drive off what is bad. For surely, +it would be ridiculous to have doorkeepers to guard +your house, but to leave your ears and your mind +wide open. + +

+ +

+ +Therefore, when a man comes and tells +you a thing of this sort, you must investigate the +matter on its own merits, without regarding the years +of the speaker or his standing, or his carefulness in +what he says; for the more plausible a man is, the +closer your investigation should be. You should not, +then, put faith in another's judgment, or rather +(as you would be doing), in the accuser’s want of +judgment, +Literally, "in the accuser’s hatred.” To secure something like the word-play in the Greek, the sense had to +suffer slightly. +but should reserve to yourself the province +of investigating the truth, accrediting the slanderer +with his envy and conducting an open examination +into the sentiments of both men; and you should +only hate or love a man after you have put him to +the proof. To do so before that time, influenced +by the first breath of slander—Heavens! how + + + + +childish, how base and, beyond everything, how unjust! But the cause of this and all the rest of it, as +I said in the beginning, is ignorance, and the fact +that the real character of each of us is shrouded in +darkness. Hence, if some oné of the gods would +only unveil our lives, Slander would vanish away +to limbo, having no place left, since everything would +be illumined by Truth. + + + + +

+ + diff --git a/data/tlg0062/tlg013/tlg0062.tlg013.perseus-grc2.xml b/data/tlg0062/tlg013/tlg0062.tlg013.perseus-grc2.xml index 7dc13f80f..f292595db 100644 --- a/data/tlg0062/tlg013/tlg0062.tlg013.perseus-grc2.xml +++ b/data/tlg0062/tlg013/tlg0062.tlg013.perseus-grc2.xml @@ -1,26 +1,28 @@ - + Περὶ τοῦ μὴ ῥᾳδίως πιστεύειν Διαβολῇ Lucian -A. M. Harmon +Austin Morris Harmon, 1878-1950 Perseus Project, Tufts University Gregory Crane Prepared under the supervision of Bridget Almas Lisa Cerrato +Gregory Crane Rashmi Singhal - + The National Endowment for the Humanities +Harvard Library Arcadia Fund Google Digital Humanities Awards Program - + Trustees of Tufts University Medford, MA @@ -31,14 +33,14 @@ Available under a Creative Commons Attribution-ShareAlike 4.0 International License - + Lucian Lucian - A. M. Harmon + Austin Morris Harmon, 1878-1950 London William Heinemann Ltd. @@ -53,7 +55,7 @@ - + @@ -66,67 +68,67 @@

This pointer pattern extracts section.

- + - + Greek - +
-

δεινόν γε ἡ ἄγνοια καὶ πολλῶν κακῶν ἀνθρώποις αἰτία, ὥσπερ ἀχλύν τινα καταχέουσα τῶν πραγμάτων καὶ τὴν ἀλήθειαν ἀμαυροῦσα καὶ τὸν ἑκάστου βίον ἐπηλυγάζουσα. ἐν σκότῳ γοῦν πλανωμένοις πάντες ἐοίκαμεν, μᾶλλον δὲ τυφλοῖς ὅμοια πέπονθαμεν, τῷ μὲν προσπταίοντες ἀλόγως, τὸ δὲ ὑπερβαίνοντες, οὐδὲν δέον, καὶ τὸ μὲν πλησίον καὶ παρὰ πόδας οὐχ ὁρῶντες, τὸ δὲ πόρρω καὶ πάμπολυ διεστηκὸς ὡς ἐνοχλοῦν δεδιότες· καὶ ὅλως ἐφʼ ἑκάστου τῶν πραττομένων οὐ διαλείπομεν τὰ πολλὰ ὀλισθαίνοντες. τοιγάρτοι μυρίας ἤδη τοῖς τραγῳδοδιδασκάλοις ἀφορμὰς εἰς τὰ δράματα τὸ τοιοῦτο παρέσχηται, τοὺς Λαβδακίδας καὶ τοὺς Πελοπίδας καὶ τὰ τούτοις παραπλήσια· σχεδὸν γὰρ τὰ πλεῖστα τῶν ἐν τῇ σκηνῇ ἀναβαινόντων κακῶν εὕροι τις ἂν ὑπὸ τῆς ἀγνοίας καθάπερ ὑπὸ τραγικοῦ τινος δαίμονος κεχορηγημένα.

-

Λέγω δὲ καὶ ἐς τὰ ἄλλα μὲν ἀποβλέπων, μάλιστα δὲ ἐς τὰς οὐκ ἀληθεῖς κατὰ τῶν συνήθων καὶ φίλων διαβολάς, ὑφʼ ὧν ἤδη καὶ οἶκοι ἀνάστατοι γεγόνασι καὶ πόλεις ἄρδην ἀπολώλασι, πατέρες τε κατὰ παίδων ἐξεμάνησαν καὶ ἀδελφοὶ κατὰ τῶν ὁμογενῶν καὶ παῖδες κατὰ τῶν γειναμένων καὶ ἐρασταὶ κατὰ τῶν ἐρωμένων· πολλαὶ δὲ καὶ φιλίαι συνεκόπησαν καὶ ὅρκοι συνεχύθησαν ὑπὸ τῆς κατὰ τὰς διαβολὰς πιθανότητος.

+

δεινόν γε ἡ ἄγνοια καὶ πολλῶν κακῶν ἀνθρώποις αἰτία, ὥσπερ ἀχλύν τινα καταχέουσα τῶν πραγμάτων καὶ τὴν ἀλήθειαν ἀμαυροῦσα καὶ τὸν ἑκάστου βίον ἐπηλυγάζουσα. ἐν σκότῳ γοῦν πλανωμένοις πάντες ἐοίκαμεν, μᾶλλον δὲ τυφλοῖς ὅμοια πεπόνθαμεν, τῷ μὲν προσπταίοντες ἀλόγως, τὸ δὲ ὑπερβαίνοντες, οὐδὲν δέον, καὶ τὸ μὲν πλησίον καὶ παρὰ πόδας οὐχ ὁρῶντες, τὸ δὲ πόρρω καὶ πάμπολυ διεστηκὸς ὡς ἐνοχλοῦν δεδιότες· καὶ ὅλως ἐφʼ ἑκάστου τῶν πραττομένων οὐ διαλείπομεν τὰ πολλὰ ὀλισθαίνοντες. τοιγάρτοι μυρίας ἤδη τοῖς τραγῳδοδιδασκάλοις ἀφορμὰς εἰς τὰ δράματα τὸ τοιοῦτο παρέσχηται, τοὺς Λαβδακίδας καὶ τοὺς Πελοπίδας καὶ τὰ τούτοις παραπλήσια· σχεδὸν γὰρ τὰ πλεῖστα τῶν ἐν τῇ σκηνῇ ἀναβαινόντων κακῶν εὕροι τις ἂν ὑπὸ τῆς ἀγνοίας καθάπερ ὑπὸ τραγικοῦ τινος δαίμονος κεχορηγημένα.

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Λέγω δὲ καὶ ἐς τὰ ἄλλα μὲν ἀποβλέπων, μάλιστα δὲ ἐς τὰς οὐκ ἀληθεῖς κατὰ τῶν συνήθων καὶ φίλων διαβολάς, ὑφʼ ὧν ἤδη καὶ οἶκοι ἀνάστατοι γεγόνασι καὶ πόλεις ἄρδην ἀπολώλασι, πατέρες τε κατὰ παίδων ἐξεμάνησαν καὶ ἀδελφοὶ κατὰ τῶν ὁμογενῶν καὶ παῖδες κατὰ τῶν γειναμένων καὶ ἐρασταὶ κατὰ τῶν ἐρωμένων· πολλαὶ δὲ καὶ φιλίαι συνεκόπησαν καὶ ὅρκοιὅρκοι Cobet: οἶκοι MSS. συνεχύθησαν ὑπὸ τῆς κατὰ τὰς διαβολὰς πιθανότητος.

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ἵνʼ οὖν ὡς ἥκιστα περιπίπτωμεν αὐταῖς, ὑποδεῖξαι βούλομαι τῷ λόγῳ καθάπερ ἐπί τινος γραφῆς ὁποῖὸν τί ἐστιν ἡ διαβολὴ καὶ πόθεν ἄρχεται καὶ ὁποῖα ἐργάζεται.

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μᾶλλον δὲ Ἀπελλῆς ὁ Ἐφέσιος πάλαι ταύτην προὔλαβε τὴν εἰκόνα· καὶ γὰρ αὖ καὶ οὗτος διαβληθεὶς πρὸς τὸν Πτολεμαῖον ὡς μετεσχηκὼς Θεοδότᾳ τῆς συνωμοσίας ἐν Τύρῳ, — ὁ δὲ Ἀπελλῆς οὐχ ἑωράκει ποτὲ τὴν Τύρον οὐδὲ τὸν Θεοδόταν, ὅστις ἦν, ἐγίνωσκεν, ἢ καθʼ ὅσον ἤκουε Πτολεμαίου τινὰ ὕπαρχον εἶναι τὰ κατὰ τὴν Φοινίκην ἐπιτετραμμένον. ἀλλʼ ὅμως τῶν ἀντιτέχνων τις Ἀντίφιλος τοὔνομα ὑπὸ φθόνου τῆς παρὰ βασιλεῖ τιμῆς καὶ ὑπὸ τῆς κατὰ τὴν τέχνην ζηλοτυπίας κατεῖπεν αὐτὸν πρὸς τὸν ʼ Πτολεμαῖον ὡς εἴη κεκοινωνηκὼς τῶν ὅλων καὶ ὡς θεάσαιτό τις αὐτὸν ἐν Φοινίκῃ συνεστιώμενον Θεοδότᾳ καὶ παρʼ ὅλον τὸ δεῖπνον πρὸς τὸ οὖς αὐτῷ κοινολογούμενον, καὶ τέλος ἀπέφηνε τὴν Τύρου ἀπόστασιν καὶ Πηλουσίου κατάληψιν ἐκ τῆς Ἀπελλοῦ συμβουλῆς γεγονέναι.

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ἵνʼ οὖν ὡς ἥκιστα περιπίπτωμεν αὐταῖς, ὑποδεῖξαι βούλομαι τῷ λόγῳ καθάπερ ἐπί τινος γραφῆς ὁποῖόν τί ἐστιν ἡ διαβολὴ καὶ πόθεν ἄρχεται καὶ ὁποῖα ἐργάζεται.

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μᾶλλον δὲ Ἀπελλῆς ὁ Ἐφέσιος πάλαι ταύτην προὔλαβε τὴν εἰκόνα· καὶ γὰρ αὖ καὶ οὗτος διαβληθεὶς πρὸς τὸν Πτολεμαῖον ὡς μετεσχηκὼς Θεοδότᾳ τῆς συνωμοσίας ἐν Τύρῳ, — ὁ δὲ Ἀπελλῆς οὐχ ἑωράκει ποτὲ τὴν Τύρον οὐδὲ τὸν Θεοδόταν, ὅστις ἦν, ἐγίνωσκεν, ἢ καθʼ ὅσον ἤκουε Πτολεμαίου τινὰ ὕπαρχον εἶναι τὰ κατὰ τὴν Φοινίκην ἐπιτετραμμένον. ἀλλʼ ὅμως τῶν ἀντιτέχνων τις Ἀντίφιλος τοὔνομα ὑπὸ φθόνου τῆς παρὰ βασιλεῖ τιμῆς καὶ ὑπὸὑπὸ Herwerden: not in MSS. τῆς κατὰ τὴν τέχνην ζηλοτυπίας κατεῖπεν αὐτοῦ πρὸς τὸν Πτολεμαῖον ὡς εἴη κεκοινωνηκὼς τῶν ὅλων καὶ ὡς θεάσαιτό τις αὐτὸν ἐν Φοινίκῃ συνεστιώμενον Θεοδότᾳ καὶ παρʼ ὅλον τὸ δεῖπνον πρὸς τὸ οὖς αὐτῷ κοινολογούμενον, καὶ τέλος ἀπέφηνε τὴν Τύρου ἀπόστασιν καὶ Πηλουσίου κατάληψιν ἐκ τῆς Ἀπελλοῦ συμβουλῆς γεγονέναι.

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ὁ δὲ Πτολεμαῖος ὡς ἂν καὶ τἆλλα οὐ κάρτα φρενήρης τις ὤν, ἀλλʼ ἐν κολακείᾳ δεσποτικῇ τεθραμμένος, οὕτως ἐξεκαύθη καὶ συνεταράχθη πρὸς τῆς παραδόξου ταύτης διαβολῆς, ὥστε μηδὲν τῶν εἰκότων λογισάμενος, μηδʼ ὅτι ἀντίτεχνος ἦν ὁ διαβάλλων μηδʼ ὅτι μικρότερος ἢ κατὰ τηλικαύτην προδοσίαν ζωγράφος, καὶ ταῦτα εὖ πεπονθὼς ὑπʼ αὐτοῦ καὶ παρʼ ὁντινοῦν τῶν ὁμοτέχνων, τετιμημένος, ἀλλʼ οὐδὲ τὸ παράπαν εἰ ἐξέπλευσεν Ἀπελλῆς ἐς Τύρον ἐξετάσας, εὐθὺς ἐξεμήνιεν καὶ βοῆς ἐνεπίμπλα τὰ βασίλεια τὸν ἀχάριστον κεκραγὼς καὶ τὸν ἐπίβουλον καὶ συνωμότην. καὶ εἴ γε μὴ τῶν συνειλημμένων τις ἀγανακτήσας ἐπὶ τῇ τοῦ Ἀντιφίλου ἀναισχυντίᾳ καὶ τὸν ἄθλιον Ἀπελλῆν κατελεήσας ἔφη μηδενὸς αὐτοῖς κεκοινωνηκέναι τὸν ἄνθρωπον, ἀπετέτμητο ἂν τὴν κεφαλὴν καὶ παραπολελαύκει τῶν ἐν Τύρῳ κακῶν οὐδὲν αὐτὸς αἴτιος γεγονώς.

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ὁ δὲ Πτολεμαῖος ὡς ἂν καὶ τἆλλα οὐ κάρτακάρτα Gesner : πάνυ du Soul : κάρτα πάνυ MSS. φρενήρης τις ὤν, ἀλλʼ ἐν κολακείᾳ δεσποτικῇ τεθραμμένος, οὕτως ἐξεκαύθη καὶ συνεταράχθη πρὸς τῆς παραδόξου ταύτης διαβολῆς, ὥστε μηδὲν τῶν εἰκότων λογισάμενος, μηδʼ ὅτι ἀντίτεχνος ἦν ὁ διαβάλλων μηδʼ ὅτι μικρότερος ἢ κατὰ τηλικαύτην προδοσίαν ζωγράφος, καὶ ταῦτα εὖ πεπονθὼς ὑπʼ αὐτοῦ καὶ παρʼ ὁντινοῦν τῶν ὁμοτέχνων τετιμημένος, ἀλλʼ οὐδὲ τὸ παράπαν εἰ ἐξέπλευσεν Ἀπελλῆς ἐς Τύρον ἐξετάσας, εὐθὺς ἐξεμήνιενἐξεμήνιεν Harmon : ἕαδε μηνίειν MSS. καὶ βοῆς ἐνεπίμπλα τὰ βασίλεια τὸν ἀχάριστον κεκραγὼς καὶ τὸν ἐπίβουλον καὶ συνωμότην. καὶ εἴ γε μὴ τῶν συνειλημμένων τις ἀγανακτήσας ἐπὶ τῇ τοῦ Ἀντιφίλου ἀναισχυντίᾳ καὶ τὸν ἄθλιον Ἀπελλῆν κατελεήσας ἔφη μηδενὸς αὐτοῖς κεκοινωνηκέναι τὸν ἄνθρωπον, ἀπετέτμητο ἂν τὴν κεφαλὴν καὶ παραπελελαύκει τῶν ἐν Τύρῳ κακῶν οὐδὲν αὐτὸς αἴτιος γεγονώς.

ὁ μὲν οὖν Πτολεμαῖος οὕτω λέγεται αἰσχυνθῆναι ἐπὶ τοῖς γεγονόσιν, ὥστε τὸν μὲν Ἀπελλῆν ἑκατὸν ταλάντοις ἐδωρήσατο, τὸν δὲ Ἀντίφιλον δουλεύειν αὐτῷ παρέδωκεν. ὁ δὲ Ἀπελλῆς ὧν παρεκινδύνευσε μεμνημένος τοιᾷδέ τινι εἰκόνι ἠμύνατο τὴν διαβολήν.

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ἐν δεξιᾷ τις ἀνὴρ κάθηται τὰ ὦτα παμμεγέθη ἔχων μικροῦ δεῖν τοῖς τοῦ Μίδου προσεοικότα, τὴν χεῖρα προτείνων πόρρωθεν ἔτι προσιούσῃ τῇ Διαβολῇ. περὶ δὲ αὐτὸν ἑστᾶσι δύο γυναῖκες, Ἄγνοιά μοι δοκεῖ καὶ Ὑπόληψις· ἑτέρωθεν δὲ προσέρχεται ἡ Διαβολή, γύναιον ἐς ὑπερβολὴν πάγκαλον, ὑπόθερμον δὲ καὶ παρακεκινημένον, οἷον δὴ τὴν λύτταν καὶ τὴν ὀργὴν δεικνύουσα, τῇ μὲν ἀριστερᾷ δᾷδα καιομένην ἔχουσα, τῇ ἑτέρᾳ δὲ νεανίαν τινὰ τῶν τριχῶν σύρουσα τὰς χεῖρας ὀρέγοντα εἰς τὸν οὐρανὸν καὶ μαρτυρόμενον τοὺς θεούς. ἡγεῖται δὲ ἀνὴρ ὠχρὸς καὶ ἄμορφος, ὀξὺ δεδορκὼς καὶ ἐοικὼς τοῖς ἐκ νόσου μακρᾶς κατεσκληκόσι. τοῦτον οὖν εἶναι τὸν Φθόνον ἄν τις εἰκάσειε. καὶ μὴν καὶ ἄλλαι τινὲς δύο παρομαρτοῦσι προτρέπουσαι καὶ περιστέλλουσαι καὶ κατακοσμοῦσαι τὴν Διαβολήν. ὡς δέ μοι καὶ ταύτας ἐμήνυσεν ὁ περιηγητὴς τῆς εἰκόνος, ἡ μέν τις Ἐπιβουλὴ ἦν, ἡ δὲ Ἀπάτη. κατόπιν δὲ ἠκολούθει πάνυ πενθικῶς τις ἐσκευασμένη, μελανείμων καὶ κατεσπαραγμένη, Μετάνοια, οἶμαι αὕτη ἐλέγετο· ἐπεστρέφετο γοῦν εἰς τοὐπίσω δακρύουσα καὶ μετʼ αἰδοῦς πάνυ τὴν Ἀλήθειαν προσιοῦσαν ὑπέβλεπεν.

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ἐν δεξιᾷ τις ἀνὴρ κάθηται τὰ ὦτα παμμεγέθη ἔχων μικροῦ δεῖν τοῖς τοῦ Μίδου προσεοικότα, τὴν χεῖρα προτείνων πόρρωθεν ἔτι προσιούσῃ τῇ Διαβολῇ. περὶ δὲ αὐτὸν ἑστᾶσι δύο γυναῖκες, Ἄγνοιά μοι δοκεῖ καὶ Ὑπόληψις· ἑτέρωθεν δὲ προσέρχεται ἡ Διαβολή, γύναιον ἐς ὑπερβολὴν πάγκαλον, ὑπόθερμον δὲ καὶ παρακεκινημένον, οἷον δὴ τὴν λύτταν καὶ τὴν ὀργὴν δεικνύουσα, τῇ μὲν ἀριστερᾷ δᾷδα καιομένην ἔχουσα, τῇ ἑτέρᾳ δὲ νεανίαν τινὰ τῶν τριχῶν σύρουσα τὰς χεῖρας ὀρέγοντα εἰς τὸν οὐρανὸν καὶ μαρτυρόμενον τοὺς θεούς. ἡγεῖται δὲ ἀνὴρ ὠχρὸς καὶ ἄμορφος, ὀξὺ δεδορκὼς καὶ ἐοικὼς τοῖς ἐκ νόσου μακρᾶς κατεσκληκόσι. τοῦτον οὖν εἶναι τὸν Φθόνον ἄν τις εἰκάσειε. καὶ μὴν καὶ ἄλλαι τινὲς δύο παρομαρτοῦσι προτρέπουσαι καὶ περιστέλλουσαι καὶ κατακοσμοῦσαι τὴν Διαβολήν. ὡς δέ μοι καὶ ταύτας ἐμήνυσεν ὁ περιηγητὴς τῆς εἰκόνος, ἡ μέν τις Ἐπιβουλὴτις Ἐπιβουλὴ Burmeister: Ἐπιβουλή τις MSS. ἦν, ἡ δὲ Ἀπάτη. κατόπιν δὲ ἠκολούθει πάνυ πενθικῶς τις ἐσκευασμένη, μελανείμων καὶ κατεσπαραγμένη, Μετάνοια, οἶμαι,οἶμαι Jacobs: καὶ MSS. αὕτη ἐλέγετο· ἐπεστρέφετο γοῦν εἰς τοὐπίσω δακρύουσα καὶ μετʼ αἰδοῦς πάνυ τὴν Ἀλήθειαν προσιοῦσαν ὑπέβλεπεν.

οὕτως μὲν Ἀπελλῆς τὸν ἑαυτοῦ κίνδυνον ἐπὶ τῆς γραφῆς ἐμιμήσατο.

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φέρε δὲ καὶ ἡμεῖς, εἰ δοκεῖ, κατὰ τὴν τοῦ Ἐφεσίου ζωγράφου τέχνην διέλθωμεν τὰ προσόντα τῇ διαβολῇ, πρότερὸν γε ὅρῳ τινὶ περιγράψαντες αὐτήν οὕτω γὰρ ἂν ἡμῖν ἡ εἰκὼν γένοιτο φανερωτέρα. ἔστι τοίνυν διαβολὴ κατηγορία τις ἐξ ἐρημίας γινομένη, τὸν κατηγορούμενον λεληθυῖα, ἐκ τοῦ μονομεροῦς ἀναντιλέκτως πεπιστευμένη. τοιαύτη μὲν ἡ ὑπόθεσις τοῦ λόγου. τριῶν δʼ ὄντων προσώπων, καθάπερ ἐν ταῖς κωμῳδίαις, τοῦ διαβάλλοντος καὶ τοῦ διαβαλλομένου καὶ τοῦ πρὸς ὃν ἡ διαβολὴ γίνεται, καθʼ ἕκαστον αὐτῶν ἐπισκοπήσωμεν οἷα εἰκὸς εἶναι τὰ γινόμενα.

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φέρε δὲ καὶ ἡμεῖς, εἰ δοκεῖ, κατὰ τὴν τοῦ Ἐφεσίου ζωγράφου τέχνην διέλθωμεν τὰ προσόντα τῇ διαβολῇ, πρότερόν γε ὅρῳ τινὶ περιγράψαντες αὐτήν· οὕτω γὰρ ἂν ἡμῖν ἡ εἰκὼν γένοιτο φανερωτέρα. ἔστι τοίνυν διαβολὴ κατηγορία τις ἐξ ἐρημίας γινομένη, τὸν κατηγορούμενον λεληθυῖα, ἐκ τοῦ μονομεροῦς ἀναντιλέκτως πεπιστευμένη. τοιαύτη μὲν ἡ ὑπόθεσις τοῦ λόγου. τριῶν δʼ ὄντων προσώπων, καθάπερ ἐν ταῖς κωμῳδίαις, τοῦ διαβάλλοντος καὶ τοῦ διαβαλλομένου καὶ τοῦ πρὸς ὃν ἡ διαβολὴ γίνεται, καθʼ ἕκαστον αὐτῶν ἐπισκοπήσωμεν οἷα εἰκὸς εἶναι τὰ γινόμενα.

πρῶτον μὲν δή, εἰ δοκεῖ, παραγάγωμεν τὸν πρωταγωνιστὴν τοῦ δράματος, λέγω δὲ τὸν ποιητὴν τῆς διαβολῆς. οὗτος δὲ δὴ ὡς μὲν οὐκ ἀγαθὸς ἄνθρωπός ἐστι, πᾶσιν οἶμαι γνώριμον· οὐδεὶς γὰρ ἂν ἀγαθὸς κακῶν αἴτιος γένοιτο τῷ πλησίον, ἀλλʼ ἔστιν ἀγαθῶν ἀνδρῶν ἀφʼ ὧν εὖ ποιοῦσιν αὐτοὶ τοὺς φίλους, οὐκ ἀφʼ ὧν τοὺς ἄλλους ἀδικοῦντες αἰτιῶνται καὶ μισεῖσθαι παρασκευάζουσιν, εὐδοκιμεῖν δόξαν εὐνοίας προσλαβόντες.

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ἔπειτα δὲ ὡς ἄδικος ὁ τοιοῦτος καὶ παράνομός ἐστι καὶ ἀσεβὴς καὶ τοῖς χρωμένοις ἐπιζήμιος, ῥᾴδιον καταμαθεῖν. τίς γὰρ οὐκ ἂν ὁμολογήσειε τὴν μὲν ἰσότητα ἐν ἅπαντι καὶ τὸ μηδὲν πλέον δικαιοσύνης ἔργα εἶναι, τὸ δὲ ἄνισόν τε καὶ πλεονεκτικὸν ἀδικίας; ὁ δὲ τῇ διαβολῇ κατὰ τῶν ἀπόντων λάθρᾳ χρώμενος πῶς οὐ πλεονέκτης ἐστὶν ὅλον τὸν ἀκροατὴν σφετεριζόμενος καὶ προκαταλαμβάνων αὐτοῦ τὰ ὦτα καὶ ἀποφράττων καὶ τῷ δευτέρῳ λόγῳ παντελῶς ἄβατα κατασκευάζων αὐτὰ ὑπὸ τῆς διαβολῆς προεμπεπλησμένα; ἐσχάτης ἀδικίας τὸ τοιοῦτον, ὡς φαῖεν ἂν καὶ οἱ ἄριστοι τῶν νομοθετῶν, οἷον ὁ Σόλων καὶ ὁ Δράκων, ἔνορκον ποιησάμενοι τοῖς δικασταῖς τὸ ὁμοίως ἀμφοῖν ἀκροᾶσθαι καὶ τὸ τὴν εὔνοιαν ἴσην τοῖς κρινομένοις ἀπονέμειν, ἄχρι ἂν ὁ τοῦ δευτέρου λόγος παρατεθεὶς θατέρου χείρων ἢ ἀμείνων φανῇ· πρὶν δέ γε ἀντεξετάσαι τὴν ἀπολογίαν τῇ κατηγορίᾳ, παντελῶς ἀσεβῆ καὶ ἀνόσιον ἡγήσαντο ἔσεσθαι τὴν κρίσιν. καὶ γὰρ ἂν καὶ αὐτοὺς ἀγανακτῆσαι τοὺς θεοὺς εἴποιμεν, εἰ τῷ κατηγόρῳ μετʼ ἀδείας ἃ θέλει λέγειν ἐπιτρέποιμεν, ἀποφράξαντες δὲ τῷ κατηγορουμένῳ τὰ ὦτα ἢ τῷ στόματι σιωπῶντος καταψηφιζοίμεθα τῷ προτέρῳ λόγῳ κεχειρωμένοι. ὥστε οὐ κατὰ τὸ δίκαιον καὶ τὸ νόμιμον καὶ τόν ὅρκον τόν δικαστικόν φαίη τις ἄν γίγνεσθαι τάς διαβολάς. εἰ δέ τῳ μὴ ἀξιόπιστοι δοκοῦσιν οἱ νομοθέται παραινοῦντες οὕτω δικαίας καὶ ἀμερεῖς ποιεῖσθαι τάς κρίσεις, ποιητήν μοι δοκῶ τόν ἄριστον ἐπάγειν τῷ λόγῳ εὖ μάλα περὶ τούτων ἀποφηνάμενον, μᾶλλον δὲ νομοθετήσαντα. φησὶ δέ, μήτε δίκην δικάσῃς, πρίν ἄμφω μῦθον ἀκούσῃς. ἠπίστατο γάρ, οἶμαι, καὶ οὗτος ὡς πολλῶν ὄντων ἐν τῷ βίῳ ἀδικημάτων οὐδὲν ἄν τις εὕροι χεῖρον οὐδὲ ἀδικώτερον ἢ ἀκρίτους τινὰς καὶ ἀμοίρους λόγων καταδεδικάσθαι· ὅπερ ἐξ ἅπαντος ὁ διαβάλλων ἐπιχειρεῖ ποιεῖν ἄκριτον ὑπάγων τὸν διαβαλλόμενον τῇ τοῦ ἀκούοντος ὀργῇ καὶ τὴν ἀπολογίαν τῷ λαθραίῳ τῆς κατηγορίας παραιρούμενος.

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ἔπειτα δὲ ὡς ἄδικος ὁ τοιοῦτος καὶ παράνομός ἐστι καὶ ἀσεβὴς καὶ τοῖς χρωμένοις ἐπιζήμιος, ῥᾴδιον καταμαθεῖν. τίς γὰρ οὐκ ἂν ὁμολογήσειε τὴν μὲν ἰσότητα ἐν ἅπαντι καὶ τὸ μηδὲν πλέον δικαιοσύνης ἔργα εἶναι, τὸ δὲ ἄνισόν τε καὶ πλεονεκτικὸν ἀδικίας; ὁ δὲ τῇ διαβολῇ κατὰ τῶν ἀπόντων λάθρᾳ χρώμενος πῶς οὐ πλεονέκτης ἐστὶν ὅλον τὸν ἀκροατὴν σφετεριζόμενος καὶ προκαταλαμβάνων αὐτοῦ τὰ ὦτα καὶ ἀποφράττων καὶ τῷ δευτέρῳ λόγῳ παντελῶς ἄβατα κατασκευάζων αὐτὰ ὑπὸ τῆς διαβολῆς προεμπεπλησμένα; ἐσχάτης ἀδικίας τὸ τοιοῦτον, ὡς φαῖεν ἂν καὶ οἱ ἄριστοι τῶν νομοθετῶν, οἷον ὁ Σόλων καὶ ὁ Δράκων, ἔνορκον ποιησάμενοι τοῖς δικασταῖς τὸ ὁμοίως ἀμφοῖν ἀκροᾶσθαι καὶ τὸ τὴν εὔνοιαν ἴσην τοῖς κρινομένοις ἀπονέμειν, ἄχρι ἂν ὁ τοῦ δευτέρου λόγος παρατεθεὶς θατέρου χείρων ἢ ἀμείνων φανῇ· πρὶν δέ γε ἀντεξετάσαι τὴν ἀπολογίαν τῇ κατηγορίᾳ, παντελῶς ἀσεβῆ καὶ ἀνόσιον ἡγήσαντο ἔσεσθαι τὴν κρίσιν. καὶ γὰρ ἂν καὶ αὐτοὺς ἀγανακτῆσαι τοὺς θεοὺς εἴποιμεν, εἰ τῷ κατηγόρῳ μετʼ ἀδείας ἃ θέλει λέγειν ἐπιτρέποιμεν, ἀποφράξαντες δὲ τῷ κατηγορουμένῳ τὰ ὦτα ἢ τῷ στόματι σιωπῶντοςσιωπῶντος Corrupt, and not yet satisfactorily emended. τὸ στόμα σιωπῶντος Halm. καταψηφιζοίμεθα τῷ προτέρῳ λόγῳ κεχειρωμένοι, ὥστε οὐ κατὰ τὸ δίκαιον καὶ τὸ νόμιμον καὶ τὸν ὅρκον τὸν δικαστικὸν φαίη τις ἂν γίγνεσθαι τὰς διαβολάς. εἰ δέ τῳ μὴ ἀξιόπιστοι δοκοῦσιν οἱ νομοθέται παραινοῦντες οὕτω δικαίας καὶ ἀμερεῖς ποιεῖσθαι τὰς κρίσεις, ποιητήν μοι δοκῶ τὸν ἄριστον ἐπάγειν τῷ λόγῳ εὖ μάλα περὶ τούτων ἀποφηνάμενον, μᾶλλον δὲ νομοθετήσαντα. φησὶ δέ, μήτε δίκην δικάσῃς, πρὶν ἄμφω μῦθον ἀκούσῃς. ἠπίστατο γάρ, οἶμαι, καὶ οὗτος ὡς πολλῶν ὄντων ἐν τῷ βίῳ ἀδικημάτων οὐδὲν ἄν τις εὕροι χεῖρον οὐδὲ ἀδικώτερον ἢ ἀκρίτους τινὰς καὶ ἀμοίρους λόγων καταδεδικάσθαι· ὅπερ ἐξ ἅπαντος ὁ διαβάλλων ἐπιχειρεῖ ποιεῖν ἄκριτον ὑπάγων τὸν διαβαλλόμενον τῇ τοῦ ἀκούοντος ὀργῇ καὶ τὴν ἀπολογίαν τῷ λαθραίῳ τῆς κατηγορίας παραιρούμενος.

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καὶ γὰρ ἀπαρρησίαστος καὶ δειλὸς ἅπας ὁ τοιοῦτος ἄνθρωπος οὐδὲν ἐς τοὐμφανὲς ἄγων, ἀλλʼ ὥσπερ οἱ λοχῶντες ἐξ ἀφανοῦς ποθεν τοξεύων, ὡς μηδὲ ἀντιτάξασθαι δυνατὸν εἶναι μηδὲ ἀνταγωνίσασθαι, ἀλλʼ ἐν ἀπορίᾳ καὶ ἀγνοίᾳ τοῦ πολέμου διαφθείρεσθαι, ὃ μέγιστόν ἐστι σημεῖον τοῦ μηδὲν ὑγιὲς τοὺς διαβάλλοντας λέγειν. ἐπεὶ εἲ τίς γε τἀληθῆ κατηγοροῦντι ἑαυτῷ συνεπίσταται, οὗτος, οἶμαι, καὶ εἰς τὸ φανερὸν ἐλέγχει καὶ διευθύνει καὶ ἀντεξετάζει τῷ λόγῳ, ὥσπερ οὐδεὶς ἂν ἐκ τοῦ προφανοῦς νικᾶν δυνάμενος ἐνέδρᾳ ποτὲ καὶ ἀπάτῃ χρήσαιτο κατὰ τῶν πολεμίων.

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καὶ γὰρ ἀπαρρησίαστος καὶ δειλὸς ἅπας ὁ τοιοῦτος ἄνθρωπος οὐδὲν ἐς τοὐμφανὲς ἄγων, ἀλλʼ ὥσπερ οἱ λοχῶντες ἐξ ἀφανοῦς ποθεν τοξεύων, ὡς μηδὲ ἀντιτάξασθαι δυνατὸν εἶναι μηδὲ ἀνταγωνίσασθαι, ἀλλʼ ἐν ἀπορίᾳ καὶ ἀγνοίᾳ τοῦ πολέμου διαφθείρεσθαι, ὃ μέγιστόν ἐστι σημεῖον τοῦ μηδὲν ὑγιὲς τοὺς διαβάλλοντας λέγειν. ἐπεὶ εἴ τίς γε τἀληθῆ κατηγοροῦντι ἑαυτῷ συνεπίσταται, οὗτος, οἶμαι, καὶ εἰς τὸ φανερὸν ἐλέγχει καὶ διευθύνει καὶ ἀντεξετάζει τῷ λόγῳ, ὥσπερ οὐδεὶς ἂν ἐκ τοῦ προφανοῦς νικᾶν δυνάμενος ἐνέδρᾳ ποτὲ καὶ ἀπάτῃ χρήσαιτο κατὰ τῶν πολεμίων.

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ἴδοι δʼ ἄν τις τοὺς τοιούτους μάλιστα ἔν τε βασιλέων αὐλαῖς καὶ περὶ τὰς τῶν ἀρχόντων καὶ δυναστευόντων φιλίας εὐδοκιμοῦντας, ἔνθα πολὺς μὲν ὁ φθόνος, μυρίαι δὲ ὑπόνοιαι, πάμπολλαι δὲ κολακειῶν καὶ διαβολῶν ὑποθέσεις· ὅπου γὰρ ἀεὶ μείζους ἐλπίδες, ἐνταῦθα καὶ οἱ φθόνοι χαλεπώτεροι καὶ τὰ μίση ἐπισφαλέστερα καὶ αἱ ζηλοτυπίαι κακοτεχνέστεραι. πάντες οὖν ἀλλήλους ὀξὺ δεδόρκασι καὶ ὥσπερ οἱ μονομαχοῦντες ἐπιτηροῦσιν, εἲ πού τι γυμνωθὲν μέρος θεάσαιντο τοῦ σώματος· καὶ πρῶτος αὐτὸς ἕκαστος εἶναι βουλόμενος παρωθεῖται καὶ παραγκωνίζεται τὸν πλησίον καὶ τὸν πρὸ αὑτοῦ, εἰ δύναιτο, ὑποσπᾷ καὶ ὑποσκελίζει. ἔνθα ὁ μὲν χρηστὸς ἀτεχνῶς;εὐθὺς ἀνατέτραπται καὶ παρασέσυρται καὶ τὸ τελευταῖον ἀτίμως ἐξέωσται, ὁ δὲ κολακευτικώτερος καὶ πρὸς τὰς τοιαύτας κακοηθείας πιθανώτερος εὐδοκιμεῖ· . καὶ ὅλως ὁ φθάσας κρατεῖ· τὰ γὰρ τοῦ Ὁμήρου πάνυ ἐπαληθεύουσιν, ὅτι τοι ξυνὸς Ἐνυάλιος καὶ τὸν κτανέοντα κατέκτα. τοιγαροῦν ὡς οὐ περὶ μικρῶν τοῦ ἀγῶνος ὄντος ποικίλας κατʼ ἀλλήλων ὁδοὺς ἐπινοοῦσιν, ὧν ταχίστη καὶ ἐπισφαλεστάτη ἐστὶν ἡ τῆς διαβολῆς, τὴν μὲν ἀρχὴν ἀπὸ φθόνου· ἢ μίσους εὐέλπιδα λαμβάνουσα, οἰκτρότερα δὲ καὶ τραγικὰ ἐπάγουσα τὰ τέλη καὶ πολλῶν συμφορῶν ἀνάπλεα.

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ἴδοι δʼ ἄν τις τοὺς τοιούτους μάλιστα ἔν τε βασιλέων αὐλαῖς καὶ περὶ τὰς τῶν ἀρχόντων καὶ δυναστευόντων φιλίας εὐδοκιμοῦντας, ἔνθα πολὺς μὲν ὁ φθόνος, μυρίαι δὲ ὑπόνοιαι, πάμπολλαι δὲ κολακειῶν καὶ διαβολῶν ὑποθέσεις· ὅπου γὰρ ἀεὶ μείζους ἐλπίδες, ἐνταῦθα καὶ οἱ φθόνοι χαλεπώτεροι καὶ τὰ μίση ἐπισφαλέστερα καὶ αἱ ζηλοτυπίαι κακοτεχνέστεραι. πάντες οὖν ἀλλήλους ὀξὺ δεδόρκασι καὶ ὥσπερ οἱ μονομαχοῦντες ἐπιτηροῦσιν εἴ πού τι γυμνωθὲν μέρος θεάσαιντο τοῦ σώματος· καὶ πρῶτος αὐτὸς ἕκαστος εἶναι βουλόμενος παρωθεῖται καὶ παραγκωνίζεται τὸν πλησίον καὶ τὸν πρὸ αὑτοῦ, εἰ δύναιτο, ὑποσπᾷ καὶ ὑποσκελίζει. ἔνθα ὁ μὲν χρηστὸς ἀτεχνῶς εὐθὺς ἀνατέτραπται καὶ παρασέσυρται καὶ τὸ τελευταῖον ἀτίμως ἐξέωσται, ὁ δὲ κολακευτικώτερος καὶ πρὸς τὰς τοιαύτας κακοηθείας πιθανώτερος εὐδοκιμεῖ· καὶ ὅλως ὁὁ (not in best MSS.) is necessary to the sense. φθάσας κρατεῖ· τὰ γὰρ τοῦ Ὁμήρου πάνυ ἐπαληθεύουσιν, ὅτι τοι ξυνὸς Ἐνυάλιος καὶ τὸν κτανέοντα κατέκτα. τοιγαροῦν ὡς οὐ περὶ μικρῶν τοῦ ἀγῶνος ὄντος ποικίλας κατʼ ἀλλήλων ὁδοὺς ἐπινοοῦσιν, ὧν ταχίστη καὶ ἐπισφαλεστάτη ἐστὶν ἡ τῆς διαβολῆς, τὴν μὲν ἀρχὴν ἀπὸ φθόνου ἢ μίσους εὐέλπιδαεὐέλπιδα Herwerden: εὐέλπιδος MSS. λαμβάνουσα, οἰκτρότερα δὲ καὶ τραγικὰ ἐπάγουσα τὰ τέλη καὶ πολλῶν συμφορῶν ἀνάπλεα.

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οὐ μέντοι μικρὸν οὐδὲ ἁπλοῦν ἐστι τοῦτο, ὡς ἄν τις ὑπολάβοι, ἀλλὰ πολλῆς μὲν τέχνης, οὐκ ὀλίγης δὲ ἀγχινοίας, ἀκριβοῦς δέ τινος ἐπιμελείας δεόμενον οὐ γὰρ ἂν τοσαῦτα ἔβλαπτεν ἡ διαβολή, εἰ μὴ πιθανόν τινα τρόπον ἐγίνετο· οὐδʼ ἂν κατίσχυε τὴν πάντων ἰσχυροτέραν ἀλήθειαν, εἰ μὴ πολὺ τὸ ἐπαγωγὸν καὶ πιθανὸν καὶ μυρία ἄλλα παρεσκεύαστο κατὰ τῶν ἀκουόντων.

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οὐ μέντοι μικρὸν οὐδὲ ἁπλοῦν ἐστι τοῦτο, ὡς ἄν τις ὑπολάβοι, ἀλλὰ πολλῆς μὲν τέχνης, οὐκ ὀλίγης δὲ ἀγχινοίας, ἀκριβοῦς δέ τινος ἐπιμελείας δεόμενον· οὐ γὰρ ἂν τοσαῦτα ἔβλαπτεν ἡ διαβολή, εἰ μὴ πιθανόν τινα τρόπον ἐγίνετο· οὐδʼ ἂν κατίσχυε τὴν πάντων ἰσχυροτέραν ἀλήθειαν, εἰ μὴ πολὺ τὸ ἐπαγωγὸν καὶ πιθανὸν καὶ μυρία ἄλλα παρεσκεύαστο κατὰ τῶν ἀκουόντων.

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διαβάλλεται μὲν οὖν ὡς τὸ πολὺ μάλιστα ὁ τιμώμενος καὶ διὰ τοῦτο τοῖς ὑπολειπομένοις αὐτοῦ ἐπίφθονος· ἅπαντες γὰρ τῷδʼ ἐπιτοξάζονται καθάπερ τι κώλυμα καὶ ἐμπόδιον προορώμενοι, καὶ ἕκαστος οἴεται πρῶτος αὐτὸς ἔσεσθαι τὸν κορυφαῖον ἐκεῖνον ἐκπολιορκήσας καὶ τῆς φιλίας ἀποσκευασάμενος. οἷόν τι καὶ ἐπὶ τοῖς γυμνικοῖς ἀγῶσιν ἐπὶ τῶν δρομέων γίγνεται· κἀκεῖ γὰρ ὁ μὲν ἀγαθὸς δρομεὺς τῆς ὕσπληγγος εὐθὺς καταπεσούσης μόνον τοῦ πρόσω ἐφιέμενος καὶ τὴν διάνοιαν ἀποτείνας πρὸς τὸ τέρμα κἀν τοῖς ποσὶ τὴν ἐλπίδα τῆς νίκης ἔχων τὸν πλησίον οὐδὲν κακουργεῖ οὐδέ τι τῶν κατὰ τοὺς ἀγωνιστὰς πολυπραγμονεῖ, ὁ δὲ κακὸς ἐκεῖνος καὶ ἄναθλος ἀνταγωνιστὴς ἀπογνοὺς τὴν ἐκ τοῦ τάχους ἐλπίδα ἐπὶ τὴν κακοτεχνίαν ἐτράπετο, καὶ τοῦτο μόνον ἐξ ἅπαντος σκοπεῖ, ὅπως τὸν τρέχοντα ἐπισχὼν ἢ ἐμποδίσας ἐπιστομιεῖ, ὡς, εἰ τούτου διαμάρτοι, οὐκ ἄν ποτε νικῆσαι δυνάμενος. ὁμοίως δὲ τούτοις κἀν ταῖς φιλίαις τῶν εὐδαιμόνων τούτων γίνεται· ὁ γὰρ προέχων αὐτίκα ἐπιβουλεύεται καὶ ἀφύλακτος ἐν μέσῳ ληφθεὶς τῶν δυσμενῶν ἀνηρπάσθη, οἱ δὲ ἀγαπῶνται καὶ φίλοι δοκοῦσιν ἐξ ὧν ἄλλους βλάπτειν ἔδοξαν.

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διαβάλλεται μὲν οὖν ὡς τὸ πολὺ μάλιστα ὁ τιμώμενος καὶ διὰ τοῦτο τοῖς ὑπολειπομένοις αὐτοῦ ἐπίφθονος· ἅπαντες γὰρ τῷδʼ ἐπιτοξάζονται καθάπερ τι κώλυμα καὶ ἐμπόδιον προορώμενοι, καὶ ἕκαστος οἴεται πρῶτος αὐτὸς ἔσεσθαι τὸν κορυφαῖον ἐκεῖνον ἐκπολιορκήσας καὶ τῆς φιλίας ἀποσκευασάμενος. οἷόν τι καὶ ἐπὶ τοῖς γυμνικοῖς ἀγῶσιν ἐπὶ τῶν δρομέων γίγνεται· κἀκεῖ γὰρ ὁ μὲν ἀγαθὸς δρομεὺς τῆς ὕσπληγγος εὐθὺς καταπεσούσης μόνον τοῦ πρόσω ἐφιέμενος καὶ τὴν διάνοιαν ἀποτείνας πρὸς τὸ τέρμα κἀν τοῖς ποσὶ τὴν ἐλπίδα τῆς νίκης ἔχων τὸντὸν Halm: τῷ MSS. . πλησίον οὐδὲν κακουργεῖ οὐδέ τι τῶντῶν Capps: τοῦ MSS κατὰ τοὺς ἀγωνιστὰς πολυπραγμονεῖ, ὁ δὲ κακὸς ἐκεῖνος καὶ ἄναθλος ἀνταγωνιστὴς ἀπογνοὺς τὴν ἐκ τοῦ τάχους ἐλπίδα ἐπὶ τὴν κακοτεχνίαν ἐτράπετο, καὶ τοῦτο μόνον ἐξ ἅπαντος σκοπεῖ, ὅπως τὸν τρέχοντα ἐπισχὼν ἢ ἐμποδίσας ἐπιστομιεῖ, ὡς, εἰ τούτου διαμάρτοι, οὐκ ἄν ποτε νικῆσαι δυνάμενος. ὁμοίως δὲ τούτοις κἀν ταῖς φιλίαις τῶν εὐδαιμόνων τούτων γίνεται· ὁ γὰρ προέχων αὐτίκα ἐπιβουλεύεται καὶ ἀφύλακτος ἐν μέσῳ ληφθεὶς τῶν δυσμενῶν ἀνηρπάσθη, οἱ δὲ ἀγαπῶνται καὶ φίλοι δοκοῦσιν ἐξ ὧν ἄλλους βλάπτειν ἔδοξαν.

τό τε ἀξιόπιστον τῆς διαβολῆς οὐχ ὡς ἔτυχεν ἐπινοοῦσιν, ἀλλʼ ἐν τούτῳ τὸ πᾶν αὐτοῖς ἐστιν ἔργον δεδοικόσι τι προσάψαι ἀπῳδὸν ἢ καὶ ἀλλότριον. ὡς γοῦν ἐπὶ πολὺ τὰ προσόντα τῷ διαβαλλομένῳ πρὸς τὸ χεῖρον μεταβάλλοντες οὐκ ἀπιθάνους ποιοῦνται τὰς κατηγορίας, οἷον τὸν μὲν ἰατρὸν διαβάλλουσιν ὡς φαρμακέα, τὸν πλούσιον δὲ ὡς τύραννον, τὸν τυραννικὸν δὲ ὡς προδοτικόν.

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ἐνίοτε μέντοι καὶ ὁ ἀκροώμενος αὐτὸς ὑποβάλλει τῆς διαβολῆς τὰς ἀφορμάς, καὶ πρὸς τὸν ἐκείνου τρόπον οἱ κακοήθεις αὐτοὶ ἁρμοζόμενοι εὐστοχοῦσιν. ἢν μὲν γὰρ ζηλότυπον αὐτὸν ὄντα ἴδωσι, Διένευσε, φασί, τῇ γυναικί σου παρὰ τὸ δεῖπνον καὶ ἀπιδὼν ἐς αὐτὴν ἐστέναξε, καὶ ἡ Στρατονίκη πρὸς αὐτὸν οὐ μάλα ἀηδῶς· καὶ ὅλως ἐρωτικαί τινες καὶ μοιχικαὶ πρὸς αὐτὸν αἱ διαβολαί. ἢν δὲ ποιητικὸς ᾖ καὶ ἐπὶ τούτῳ μέγα φρονῇ, Μὰ Δίʼ ἐχλεύασέ σου Φιλόξενος τὰ ἔπη καὶ διέσυρε καὶ ἄμετρα εἶπεν αὐτὰ καὶ κακοσύνθετα. πρὸς δὲ τὸν εὐσεβῆ καὶ φιλόθεον ὡς ἄθεος καὶ ἀνόσιος ὁ φίλος διαβάλλεται καὶ ὡς τὸ θεῖον παρωθούμενος καὶ τὴν πρόνοιαν ἀρνούμενος· ὁ δʼ ἀκούσας εὐθὺς μύωπι διὰ τοῦ ὠτὸς τυπεὶς διακέκαυται ὡς τὸ εἰκὸς καὶ ἀπέστραπται τὸν φίλον οὐ περιμείνας τὸν ἀκριβῆ ἔλεγχον.

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ἐνίοτε μέντοι καὶ ὁ ἀκροώμενος αὐτὸς ὑποβάλλει τῆς διαβολῆς τὰς ἀφορμάς, καὶ πρὸς τὸν ἐκείνου τρόπον οἱ κακοήθεις αὐτοὶ ἁρμοζόμενοι εὐστοχοῦσιν. ἢν μὲν γὰρ ζηλότυπον αὐτὸν ὄντα ἴδωσι, Διένευσε, φασί, τῇ γυναικί σου παρὰ τὸ δεῖπνον καὶ ἀπιδὼν ἐς αὐτὴν ἐστέναξε, καὶ ἡ Στρατονίκη πρὸς αὐτὸν οὐ μάλα ἀηδῶς· καὶ ὅλως ἐρωτικαί τινες καὶ μοιχικαὶ πρὸς αὐτὸν αἱ διαβολαί. ἢν δὲ ποιητικὸς ᾖ καὶ ἐπὶ τούτῳ μέγα φρονῇ, Μὰ Δίʼ ἐχλεύασέ σου Φιλόξενος τὰ ἔπη καὶ διέσυρε καὶ ἄμετρα εἶπεν αὐτὰ καὶ κακοσύνθετα. πρὸς δὲ τὸν εὐσεβῆ καὶ φιλόθεον ὡς ἄθεος καὶ ἀνόσιος ὁ φίλος διαβάλλεται καὶ ὡς τὸ θεῖον παρωθούμενος καὶ τὴν πρόνοιαν ἀρνούμενος· ὁ δὲ ἀκούσας εὐθὺς μύωπι διὰ τοῦ ὠτὸς τυπεὶς διακέκαυται ὡς τὸ εἰκὸς καὶ ἀπέστραπται τὸν φίλον οὐ περιμείνας τὸν ἀκριβῆ ἔλεγχον.

ὅλως γὰρ τὰ τοιαῦτα ἐπινοοῦσι καὶ λέγουσιν, ἃ μάλιστα ἴσασιν ἐς ὀργὴν δυνάμενα προκαλέσασθαι τὸν ἀκροώμενον, καὶ ἔνθα τρωτός ἐστιν ἕκαστος ἐπιστάμενοι, ἐπʼ ἐκεῖνο τοξεύουσι καὶ ἀκοντίζουσιν ἐς αὐτό, ὥστε τῇ παραυτίκα ὀργῇ τεταραγμένον μηκέτι σχολὴν ἄγειν τῇ ἐξετάσει τῆς ἀληθείας, ἀλλὰ κἂν θέλῃ τις ἀπολογεῖσθαι, μὴ προσίεσθαι, τῷ παραδόξῳ τῆς ἀκροάσεως ὡς ἀληθεῖ προκατειλημμένον.

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ἀνυσιμώτατον γὰρ τὸ εἶδος τῆς διαβολῆς τὸ ὑπεναντίον τῆς τοῦ ἀκούοντος ἐπιθυμίας, ὁπότε καὶ παρὰ Πτολεμαίῳ τῷ Διονύσῳ ἐπικληθέντι ἐγένετό τις ὃς διέβαλλε τὸν Πλατωνικὸν Δημήτριον, ὅτι ὕδωρ τε πίνει καὶ μόνος τῶν ἄλλων γυναικεῖα οὐκ ἐνεδύσατο ἐν τοῖς Διονυσίοις· καὶ εἴ γε μὴ κληθεὶς ἕωθεν ἔπιέ τε πάντων ὁρώντων καὶ λαβὼν ταραντινίδιον ἐκυμβάλισε καὶ προσωρχήσατο, ἀπολώλει ἂν ὡς οὐχ ἡδόμενος τῷ βίῳ τοῦ βασιλέως, ἀλλʼ ἀντισοφιστὴς ὢν καὶ ἀντίτεχνος τῆς Πτολεμαίου τρυφῆς.

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παρὰ δὲ Ἀλεξάνδρῳ μεγίστη ποτὲ πασῶν ἦν διαβολή, εἰ λέγοιτο τις μὴ σέβειν μηδὲ προσκυνεῖν τὸν Ἡφαιστίωνα· ἐπεὶ γὰρ ἀπέθανεν Ἡφαιστίων, ὑπὸ τοῦ ἔρωτος Ἀλέξανδρος ἐβουλήθη προσθεῖναι καὶ τοῦτο τῇ λοιπῇ μεγαλουργίᾳ καὶ θεὸν χειροτονῆσαι τὸν τετελευτηκότα. εὐθὺς οὖν νεώς τε ἀνέστησαν αἱ πόλεις καὶ τεμένη καθιδρύετο καὶ βωμοὶ καὶ θυσίαι καὶ ἑορταὶ τῷ καινῷ τούτῳ θεῷ ἐπετελοῦντο, καὶ ὁ μέγιστος ὅρκος ἦν ἅπασιν Ἡφαιστίων. εἰ δέ τις ἢ μειδιάσειε πρὸς τὰ γινόμενα ἢ μὴ φαίνοιτο πάνυ εὐσεβῶν, θάνατος ἐπέκειτο ἡ ζημία. ὑπολαμβάνοντες δὲ οἱ κόλακες τὴν μειρακιώδη ταύτην τοῦ Ἀλεξάνδρου ἐπιθυμίαν προσεξέκαιον εὐθὺς καὶ ἀνεζωπύρουν ὀνείρατα διηγούμενοι τοῦ Ἡφαιστίωνος, ἐπιφανείας τινὰς καὶ ἰάματα προσάπτοντες αὐτῷ καὶ μαντείας ἐπιφημίζοντες· καί τέλος ἔθυον παρέδρῳ καὶ ἀλεξικάκῳ θεῷ. ὁ δὲ Ἀλέξανδρος ἥδετό τε ἀκούων καὶ τᾶ τελευταῖα ἐπίστευε καὶ μέγα ἐφρόνει ὡσανεὶ οὐ θεοῦ παῖς ὢν μόνον, ἀλλὰ καὶ θεοὺς ποιεῖν δυνάμενος. πόσους τοίνυν οἰώμεθα τῶν Ἀλεξάνδρου φίλων παρὰ τὸν καιρὸν ἐκεῖνον ἀπολαῦσαι τῆς Ἡφαιστίωνος θειότητος, διαβληθέντας ὡς οὐ τιμῶσι τὸν κοινὸν ἀπάντων θεόν, καὶ διὰ τοῦτο ἐξελαθέντας καὶ τῆς τοῦ βασιλέως εὐνοίας ἐκπεσόντας;

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παρὰ δὲ Ἀλεξάνδρῳ μεγίστη ποτὲ πασῶν ἦν διαβολή, εἰ λέγοιτοἦν διαβολή, εἰ λέγοιτο Harmon: ἂν διαβολὴ λέγοιτο, εἰ ἔλοιτο MSS. τις μὴ σέβειν μηδὲ προσκυνεῖν τὸν Ἡφαιστίωνα· ἐπεὶ γὰρ ἀπέθανεν Ἡφαιστίων, ὑπὸ τοῦ ἔρωτος Ἀλέξανδρος ἐβουλήθη προσθεῖναι καὶ τοῦτο τῇ λοιπῇ μεγαλουργίᾳ καὶ θεὸν χειροτονῆσαι τὸν τετελευτηκότα. εὐθὺς οὖν νεώς τε ἀνέστησαν αἱ πόλεις καὶ τεμένη καθιδρύετο καὶ βωμοὶ καὶ θυσίαι καὶ ἑορταὶ τῷ καινῷ τούτῳ θεῷ ἐπετελοῦντο, καὶ ὁ μέγιστος ὅρκος ἦν ἅπασιν Ἡφαιστίων. εἰ δέ τις ἢ μειδιάσειε πρὸς τὰ γινόμενα ἢ μὴ φαίνοιτο πάνυ εὐσεβῶν, θάνατος ἐπέκειτο ἡ ζημία. ὑπολαμβάνοντες δὲ οἱ κόλακες τὴν μειρακιώδη ταύτην τοῦ Ἀλεξάνδρου ἐπιθυμίαν προσεξέκαιον εὐθὺς καὶ ἀνεζωπύρουν ὀνείρατα διηγούμενοι τοῦ Ἡφαιστίωνος, ἐπιφανείας τινὰς καὶ ἰάματα προσάπτοντες αὐτῷ καὶ μαντείας ἐπιφημίζοντες· καὶ τέλος ἔθυον παρέδρῳ καὶ ἀλεξικάκῳ θεῷ. ὁ δὲ Ἀλέξανδρος ἥδετό τε ἀκούων καὶ τᾶ τελευταῖα ἐπίστευε καὶ μέγα ἐφρόνει ὡσανεὶ οὐ θεοῦ παῖς ὢν μόνον, ἀλλὰ καὶ θεοὺς ποιεῖν δυνάμενος. πόσους τοίνυν οἰώμεθα τῶν Ἀλεξάνδρου φίλων παρὰ τὸν καιρὸν ἐκεῖνον ἀπολαῦσαι τῆς Ἡφαιστίωνος θειότητος, διαβληθέντας ὡς οὐ τιμῶσι τὸν κοινὸν ἁπάντων θεόν, καὶ διὰ τοῦτο ἐξελαθέντας καὶ τῆς τοῦ βασιλέως εὐνοίας ἐκπεσόντας;

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τότε καὶ Ἀγαθοκλῆς ὁ Σάμιος ταξιαρχῶν παρʼ Ἀλεξάνδρῳ καὶ τιμώμενος παρʼ αὐτοῦ μικροῦ δεῖν συγκαθείρχθη λέοντι διαβληθεὶς ὅτι δακρύσειε παριὼν τὸν Ἡφαιστίωνος τάφον. ἀλλʼ ἐκείνῳ μὲν βοηθῆσαι λέγεται Περδίκκας ἐπομοσάμενος κατὰ πάντων θεῶν καὶ κατὰ Ἡφαιστίωνος, ὅτι δὴ κυνηγετοῦντὶ οἱ φανέντα ἐναργῆ τὸν θεὸν ἐπισκῆψαι εἰπεῖν Ἀλεξάνδρῳ φείσασθαι Ἀγαθοκλέους· οὐ γὰρ ὡς ἀπιστοῦντα οὐδὲ ὡς ἐπὶ νεκρῷ δακρῦσαι, ἀλλὰ τῆς πάλαι συνηθείας μνημονεύσαντα.

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τότε καὶ Ἀγαθοκλῆς ὁ Σάμιος ταξιαρχῶν παρʼ Ἀλεξάνδρῳ καὶ τιμώμενος παρʼ αὐτοῦ μικροῦ δεῖν συγκαθείρχθη λέοντι διαβληθεὶς ὅτι δακρύσειε παριὼν τὸν Ἡφαιστίωνος τάφον. ἀλλʼ ἐκείνῳ μὲν βοηθῆσαι λέγεται Περδίκκας ἐπομοσάμενος κατὰ πάντων θεῶν καὶ κατὰ Ἡφαιστίωνος, ὅτι δὴ κυνηγετοῦντί οἱ φανέντα ἐναργῆ τὸν θεὸν ἐπισκῆψαι εἰπεῖν Ἀλεξάνδρῳ φείσασθαι Ἀγαθοκλέους· οὐ γὰρ ὡς ἀπιστοῦντα οὐδὲ ὡς ἐπὶ νεκρῷ δακρῦσαι, ἀλλὰ τῆς πάλαι συνηθείας μνημονεύσαντα.

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ἡ δʼ οὖν κολακεία καὶ ἡ διαβολὴ τότε μάλιστα χώραν ἔσχε πρὸς τὸ Ἀλεξάνδρου πάθος συντιθεμένη· καθάπερ γὰρ ἐν πολιορκίᾳ οὐκ ἐπὶ τὰ ὑψηλὰ καὶ ἀπόκρημνα καὶ ἀσφαλῆ τοῦ τείχους προσίασιν οἱ πολέμιοι, ἀλλʼ ᾗ ἂν ἀφύλακτόν τι μέρος ἢ σαθρὸν αἴσθωνται ἢ ταπεινόν, ἐπὶ τοῦτο πάσῃ] δυνάμει χωροῦσιν ὡς ῥᾷστα παρεισδῦναι καὶ ἑλεῖν δυνάμενοι, οὕτω καὶ οἱ διαβάλλοντες ὃ τι ἂν ἀσθενὲς ἴδωσι τῆς ψυχῆς καὶ ὑπόσαθρον καὶ εὐεπίβατον, τούτῳ προσβάλλουσι καὶ προσάγουσι τὰς μηχανάς, καὶ τέλος ἐκπολιορκοῦσι μηδενὸς ἀντιταττομένου μηδὲ τὴν ἔφοδον αἰσθομένου. εἶτʼ ἐπειδὰν ἐντὸς ἅπαξ τῶν τειχῶν γένωνται, πυρπολοῦσι πάντα καὶ παίουσι καὶ σφάττουσι καὶ ἐξελαύνουσιν, οἷα εἰκὸς ἁλισκομένης ψυχῆς καὶ ἐξηνδραποδισμένης ἔργα εἶναι.

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ἡ δʼ οὖνδʼ οὖν Harmon: γοῦν MSS. κολακεία καὶ ἡ διαβολὴ τότε μάλιστα χώραν ἔσχε πρὸς τὸ Ἀλεξάνδρου πάθος συντιθεμένη· καθάπερ γὰρ ἐν πολιορκίᾳ οὐκ ἐπὶ τὰ ὑψηλὰ καὶ ἀπόκρημνα καὶ ἀσφαλῆ τοῦ τείχους προσίασιν οἱ πολέμιοι, ἀλλʼ ᾗ ἂν ἀφύλακτόν τι μέρος ἢ σαθρὸν αἴσθωνται ἢ ταπεινόν, ἐπὶ τοῦτο πάσῃ δυνάμει χωροῦσιν ὡς ῥᾷστα παρεισδῦναι καὶ ἑλεῖν δυνάμενοι, οὕτω καὶ οἱ διαβάλλοντες ὅ τι ἂν ἀσθενὲς ἴδωσι τῆς ψυχῆς καὶ ὑπόσαθρον καὶ εὐεπίβατον, τούτῳ προσβάλλουσι καὶ προσάγουσι τὰς μηχανάς, καὶ τέλος ἐκπολιορκοῦσι μηδενὸς ἀντιταττομένου μηδὲ τὴν ἔφοδον αἰσθομένου. εἶτʼ ἐπειδὰν ἐντὸς ἅπαξ τῶν τειχῶν γένωνται, πυρπολοῦσι πάντα καὶ παίουσιπαίουσι Basle ed. of 1563: καίουσι MSS. καὶ σφάττουσι καὶ ἐξελαύνουσιν, οἷα εἰκὸς ἁλισκομένης ψυχῆς καὶ ἐξηνδραποδισμένης ἔργα εἶναι.

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μηχανήματα δʼ αὐτοῖς κατὰ τοῦ ἀκούοντος ἥ τε ἀπάτη καὶ τὸ ψεῦδος καὶ ἡ ἐπιορκία καὶ προσλιπάρησις καὶ ἀναισχυντία καὶ ἄλλα μυρία ῥᾳδιουργήματα. ἡ δὲ δὴ μεγίστη πασῶν ἡ κολακεία ἐστί, συγγενής, μᾶλλον δὲ ἀδελφή τις οὖσα τῆς διαβολῆς. οὐδεὶς γοῦν οὕτω γεννάδας ἐστὶ καὶ ἀδαμάντινον τεῖχος τῆς ψυχῆς προβεβλημένος, ὃς οὐκ ἂν ἐνδοίη πρὸς τὰς τῆς κολακείας προσβολάς, καὶ ταῦτα ὑπορυττούσης καὶ τοὺς θεμελίους ὑφαιρούσης τῆς διαβολῆς.

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μηχανήματα δὲ αὐτοῖς κατὰ τοῦ ἀκούοντος ἥ τε ἀπάτη καὶ τὸ ψεῦδος καὶ ἡ ἐπιορκία καὶ προσλιπάρησις καὶ ἀναισχυντία καὶ ἄλλα μυρία ῥᾳδιουργήματα. ἡ δὲ δὴ μεγίστη πασῶν ἡ κολακεία ἐστί, συγγενής, μᾶλλον δὲ ἀδελφή τις οὖσα τῆς διαβολῆς. οὐδεὶς γοῦν οὕτω γεννάδας ἐστὶ καὶ ἀδαμάντινον τεῖχος τῆς ψυχῆς προβεβλημένος, ὃς οὐκ ἂν ἐνδοίη πρὸς τὰς τῆς κολακείας προσβολάς, καὶ ταῦτα ὑπορυττούσης καὶ τοὺς θεμελίους ὑφαιρούσης τῆς διαβολῆς.

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καὶ τὰ μὲν ἐκτὸς ταῦτα. ἔνδοθεν δὲ πολλαὶ προδοσίαι συναγωνίζονται τὰς χεῖρας ὀρέγουσαι καὶ τὰς πύλας ἀναπετῶσαι καὶ πάντα τρόπον τῇ ἁλώσει τοῦ ἀκούοντος συμπροθυμούμεναι. πρῶτον μὲν τὸ φιλόκαινον, ὃ φύσει πᾶσιν ἀνθρώποις ὑπάρχει, καὶ τὸ ἁψίκορον, ἔπειτα δὲ τὸ πρὸς τὰ παράδοξα τῶν ἀκουσμάτων ἑπόμενον. οὐ γὰρ οἶδʼ ὅπως ἡδόμεθα πάντες λαθρηδὰ καὶ πρὸς τὸ οὖς λεγόμενα καὶ μεστὰ ὑπονοίας ἀκούοντες·̆ οἶδα γοῦν τινας οὕτως ἡδέως γαργαλιζομένους τὰ ὦτα ὑπὸ τῶν διαβολῶν ὥσπερ τοὺς πτεροῖς κνωμένους.

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καὶ τὰ μὲν ἐκτὸς ταῦτα. ἔνδοθεν δὲ πολλαὶ προδοσίαι συναγωνίζονται τὰς χεῖρας ὀρέγουσαι καὶ τὰς πύλας ἀναπετῶσαι καὶ πάντα τρόπον τῇ ἁλώσει τοῦ ἀκούοντος συμπροθυμούμεναι. πρῶτον μὲν τὸ φιλόκαινον, ὃ φύσει πᾶσιν ἀνθρώποις ὑπάρχει, καὶ τὸ ἁψίκορον, ἔπειτα δὲ τὸ πρὸς τὰ παράδοξα τῶν ἀκουσμάτων ἑπόμενον.ἑλκόμενον ? Harmon οὐ γὰρ οἶδʼ ὅπως ἡδόμεθα πάντες λαθρηδὰ καὶ πρὸς τὸ οὖς λεγόμενα καὶ μεστὰ ὑπονοίας ἀκούοντες·πρὸς τὸ οὖς λεγόμενα καὶ μεστὰ ὑπονοίας ἀκούοντες Text Du Soul: λαθρηδὰ καὶ πρὸς τὰς λεγομένας καὶ μεστὰς ὑπονοίας ἀκούοντες (ἀκοάς) MSS.: καὶ πρὸς τὰς λαθρηδὰ λεγομένας καὶ μεστὰς ὑπονοίας ἀκοάς Jacobitz. οἶδα γοῦν τινας οὕτως ἡδέως γαργαλιζομένους τὰ ὦτα ὑπὸ τῶν διαβολῶν ὥσπερ τοὺς πτεροῖς κνωμένους.

ἐπειδὰν τοίνυν ὑπὸ τούτων ἁπάντων συμμαχούμενοι προσπέσωσι, κατὰ κράτος αἱροῦσιν, οἶμαι, καὶ οὐδὲ δυσχερὴς ἡ νίκη γένοιτʼ ἂν μηδενὸς ἀντιπαραταττομένου μηδὲ ἀμυνομένου τὰς προσβολάς, ἀλλὰ τοῦ μὲν ἀκούοντος ἑκόντος ἑαυτὸν ἐνδιδόντος, τοῦ διαβαλλομένου δὲ τὴν ἐπιβουλὴν ἀγνοοῦντος· ὥσπερ γὰρ ἐν νυκτὶ πόλεως ἁλούσης καθεύδοντες οἱ διαβαλλόμενοι φονεύονται.

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καὶ τὸ πάντων οἴκτιστον, ὁ μὲν οὐκ εἰδὼς τὰ γεγενημένα προσέρχεται τῷ φίλῳ φαιδρὸς ἅτε μηδὲν ἑαυτῷ φαῦλον συνεπιστάμενος καὶ τὰ συνήθη λέγει καὶ ποιεῖ, παντὶ τρόπῳ ὁ ἄθλιος ἐνηδρευμένος· ὁ δʼ ἢν μὲν ἔχῃ τι γενναῖον καὶ ἐλεύθερον καὶ παρρησιαστικόν, εὐθὺς ἐξέρρηξε τὴν ὀργὴν καὶ τὸν θυμὸν ἐξέχεε, καὶ τέλος τὴν ἀπολογίαν προσιέμενος ἔγνω μάτην κατὰ τοῦ φίλου παρωξυμμένος.

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καὶ τὸ πάντων οἴκτιστον, ὁ μὲν οὐκ εἰδὼς τὰ γεγενημένα προσέρχεται τῷ φίλῳ φαιδρὸς ἅτε μηδὲν ἑαυτῷ φαῦλον συνεπιστάμενος καὶ τὰ συνήθη λέγει καὶ ποιεῖ, παντὶ τρόπῳ ὁ ἄθλιος ἐνηδρευμένος· ὁ δὲ ἢν μὲν ἔχῃ τι γενναῖον καὶ ἐλεύθερον καὶ παρρησιαστικόν, εὐθὺς ἐξέρρηξε τὴν ὀργὴν καὶ τὸν θυμὸν ἐξέχεε, καὶ τέλος τὴν ἀπολογίαν προσιέμενος ἔγνω μάτην κατὰ τοῦ φίλου παρωξυμμένος.

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ἢν δὲ ἀγεννέστερος καὶ ταπεινότερος, προσίεται μὲν καὶ προσμειδιᾷ τοῖς χείλεσιν ἄκροις, μισεῖ δὲ καὶ λάθρᾳ τοὺς ὀδόντας διαπρίει καί, ὡς ὁ ποιητής φησι, βυσσοδομεύει τὴν. ὀργήν. οὗ δὴ ἐγὼ οὐδὲν οἶμαι ἀδικώτερον οὐδὲ δουλοπρεπέστερον, ἐνδακόντα τὸ χεῖλος ὑποτρέφειν τὴν χολὴν καὶ τὸ μῖσος ἐν αὑτῷ κατάκλειστον αὔξειν ἕτερα μὲν κεύθοντα ἐνὶ φρεσίν, ἄλλα δὲ λέγοντα καὶ ὑποκρινόμενον ἱλαρῷ καὶ κωμικῷ τῷ προσώπῳ μάλα περιπαθῆ τινα καὶ ἰοῦ γέμουσαν τραγῳδίαν. μάλιστα δὲ τοῦτο πάσχουσιν, ἐπειδὰν πάλαι φίλος ὁ ἐνδιαβάλλων δοκῶν εἶναι τῷ ἐνδιαβαλλομένῳ ποιῆται ὅμως· τότε γὰρ οὐδὲ φωνὴν ἀκούειν ἔτι θέλουσι τῶν διαβαλλομένων ἢ τῶν ἀπολογουμένων, τὸ ἀξιόπιστον τῆς κατηγορίας ἐκ τῆς πάλαι δοκούσης φιλίας προειληφότες, οὐδὲ τοῦτο λογιζόμενοι, ὅτι πολλαὶ πολλάκις ἐν τοῖς φιλτάτοις μίσους παραπίπτουσιν αἰτίαι τοὺς ἄλλους λανθάνουσαι· καὶ ἐνίοτε οἷς αὐτός τις ἔνοχός ἐστι, ταυτὶ φθάσας κατηγόρησε. τοῦ πλησίον ἐκφυγεῖν οὕτω πειρώμενος τὴν διαβολήν. καὶ ὅλως ἐχθρὸν μὲν οὐδεὶς ἂν τολμήσειε διαβαλεῖν ἄπιστος γὰρ αὐτόθι ἡ κατηγορία πρόδηλον ἔχουσα τὴν αἰτίαν τοῖς δοκοῦσι δὲ μάλιστα φίλοις ἐπιχειροῦσι τὴν πρὸς τοὺς ἀκούοντας εὔνοιαν ἐμφῆναι προαιρούμενοι, ὅτι ἐπὶ τῷ ἐκείνων συμφέροντι οὐδὲ τῶν οἰκειοτάτων ἀπέσχοντο.

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ἢν δὲ ἀγεννέστερος καὶ ταπεινότερος, προσίεται μὲν καὶ προσμειδιᾷ τοῖς χείλεσιν ἄκροις, μισεῖ δὲ καὶ λάθρᾳ τοὺς ὀδόντας διαπρίει καί, ὡς ὁ ποιητής φησι, βυσσοδομεύει τὴν ὀργήν. οὗ δὴ ἐγὼ οὐδὲν οἶμαι ἀδικώτερον οὐδὲ δουλοπρεπέστερον, ἐνδακόντα τὸ χεῖλος ὑποτρέφειν τὴν χολὴν καὶ τὸ μῖσος ἐν αὑτῷ κατάκλειστον αὔξειν ἕτερα μὲν κεύθοντα ἐνὶ φρεσίν, ἄλλα δὲ λέγοντα καὶ ὑποκρινόμενον ἱλαρῷ καὶ κωμικῷ τῷ προσώπῳ μάλα περιπαθῆ τινα καὶ ἰοῦ γέμουσαν τραγῳδίαν. μάλιστα δὲ τοῦτο πάσχουσιν, ἐπειδὰν πάλαι φίλος ὁ ἐνδιαβάλλων δοκῶν εἶναι τῷ ἐνδιαβαλλομένῳ ποιῆται ὅμως· τότε γὰρ οὐδὲ φωνὴν ἀκούειν ἔτι θέλουσι τῶν διαβαλλομένων ἢ τῶν ἀπολογουμένων, τὸ ἀξιόπιστον τῆς κατηγορίας ἐκ τῆς πάλαι δοκούσης φιλίας προειληφότες, οὐδὲ τοῦτο λογιζόμενοι, ὅτι πολλαὶ πολλάκις ἐν τοῖς φιλτάτοις μίσους παραπίπτουσιν αἰτίαι τοὺς ἄλλους λανθάνουσαι· καὶ ἐνίοτε οἷς αὐτός τις ἔνοχός ἐστι, ταυτὶ φθάσας κατηγόρησε τοῦ πλησίον ἐκφυγεῖν οὕτω πειρώμενος τὴν διαβολήν. καὶ ὅλως ἐχθρὸν μὲν οὐδεὶς ἂν τολμήσειε διαβαλεῖν· ἄπιστος γὰρ αὐτόθι ἡ κατηγορία πρόδηλον ἔχουσα τὴν αἰτίαν· τοῖς δοκοῦσι δὲ μάλιστα φίλοις ἐπιχειροῦσι τὴν πρὸς τοὺς ἀκούοντας εὔνοιαν ἐμφῆναι προαιρούμενοι, ὅτι ἐπὶ τῷ ἐκείνων συμφέροντι οὐδὲ τῶν οἰκειοτάτων ἀπέσχοντο.

-

εἰσὶ δέ τινες οἳ κἂν μάθωσιν ὕστερον ἀδίκως διαβεβλημένους παρʼ αὐτοῖς τοὺς φίλους,· ὅμως ὑπʼ αἰσχύνης ὧν ἐπίστευσαν οὐδʼ ἔτι προσίεσθαι οὐδὲ προσβλέπειν τολμῶσιν αὐτοῖς ὥσπερ ἠδικημένοι, ὅτι μηδὲν ἀδικοῦντας ἐπέγνωσαν.

+

εἰσὶ δέ τινες οἳ κἂν μάθωσιν ὕστερον ἀδίκως διαβεβλημένους παρʼ αὐτοῖς τοὺς φίλους, ὅμως ὑπʼ αἰσχύνης ὧν ἐπίστευσαν οὐδʼ ἔτι προσίεσθαι οὐδὲ προσβλέπειν τολμῶσιν αὐτοῖς ὥσπερ ἠδικημένοι, ὅτι μηδὲν ἀδικοῦντας ἐπέγνωσαν.

-

τοιγαροῦν πολλῶν κακῶν ὁ βίος ἐπλήσθη ὑπὸ τῶν οὕτω ῥᾳδίως καὶ ἀνεξετάστως πεπιστευμένων διαβολῶν. ἡ μὲν γὰρ Ἄντεια τεθναίης φησίν, ὦ Προῖτʼ, ἢ κάκτανε Βελλεροφόντην, ὃς μʼ ἔθελεν φιλότητι μιγήμεναι οὐκ ἐθελούσῃ αὐτὴ προτέρα ἐπιχειρήσασα καὶ ὑπεροφθεῖσα. καὶ μικροῦ ὁ νεανίας ἐν τῇ πρὸς τὴν Χίμαιραν συμπλοκῇ διεφθάρη ἐπιτίμιον σωφροσύνης ὑποσχὼν καὶ τῆς πρὸς τὸν ξένον αἰδοῦς ὑπὸ μάχλου γυναικὸς ἐπιβεβουλευμένος. ἡ δὲ Φαίδρα, κἀκείνη τὰ ὅμοια κατειποῦσα τοῦ προγόνου, ἐπάρατον ἐποίησε τὸν Ἱππόλυτον γενέσθαι ὑπὸ τοῦ πατρὸς οὐδέν, ὦ θεοί, οὐδὲν ἀνόσιον εἰργασμένον.

+

τοιγαροῦν πολλῶν κακῶν ὁ βίος ἐπλήσθη ὑπὸ τῶν οὕτω ῥᾳδίως καὶ ἀνεξετάστως πεπιστευμένων διαβολῶν. ἡ μὲν γὰρ Ἄντεια τεθναίης (φησίν), ὦ Προῖτʼ, ἢ κάκτανε Βελλεροφόντην, +ὅς μʼ ἔθελεν φιλότητι μιγήμεναι οὐκ ἐθελούσῃ + αὐτὴ προτέρα ἐπιχειρήσασα καὶ ὑπεροφθεῖσα. καὶ μικροῦ ὁ νεανίας ἐν τῇ πρὸς τὴν Χίμαιραν συμπλοκῇ διεφθάρη ἐπιτίμιον σωφροσύνης ὑποσχὼν καὶ τῆς πρὸς τὸν ξένον αἰδοῦς ὑπὸ μάχλου γυναικὸς ἐπιβεβουλευμένος. ἡ δὲ Φαίδρα, κἀκείνη τὰ ὅμοια κατειποῦσα τοῦ προγόνου, ἐπάρατον ἐποίησε τὸν Ἱππόλυτον γενέσθαι ὑπὸ τοῦ πατρὸς οὐδέν, ὦ θεοί, οὐδὲν ἀνόσιον εἰργασμένον.

-

ναί, φήσει. τις· ἀλλʼ ἀξιόπιστός ἐστιν ἐνίοτε ὁ διαβάλλων ἀνὴρ τά τε ἄλλα δίκαιος καὶ συνετὸς εἶναι δοκῶν, καὶ ἐχρῆν προσέχειν αὐτῷ ἅτε μηδὲν ἂν τοιοῦτο κακουργήσαντι. ἆρʼ οὖν τοῦ Ἀριστείδου ἔστι τις δικαιότερος; ἀλλʼ ὅμως κἀκεῖνος συνέστη ἐπὶ τὸν Θεμιστοκλέα καὶ συμπαρώξυνε τὸν δῆμον, ἧς, φασίν, ἐκεῖνος πολιτικῆς φιλοτιμίας ὑποκεκνισμένος. δίκαιος μὲν γὰρ ὡς πρὸς τοὺς ἄλλους Ἀριστείδης, ἄνθρωπος δὲ καὶ αὐτὸς ἦν καὶ χολὴν εἶχε, καὶ ἠγάπα τινὰ καὶ ἐμίσει.

+

ναί, φήσει τις· ἀλλʼ ἀξιόπιστός ἐστιν ἐνίοτε ὁ διαβάλλων ἀνὴρ τά τε ἄλλα δίκαιος καὶ συνετὸς εἶναι δοκῶν, καὶ ἐχρῆν προσέχειν αὐτῷ ἅτε μηδὲν ἂν τοιοῦτο κακουργήσαντι. ἆρʼ οὖν τοῦ Ἀριστείδου ἔστι τις δικαιότερος; ἀλλʼ ὅμως κἀκεῖνος συνέστη ἐπὶ τὸν Θεμιστοκλέα καὶ συμπαρώξυνε τὸν δῆμον, ἧς, φασίν, ἐκεῖνος πολιτικῆς φιλοτιμίας ὑποκεκνισμένος.ὑποκεκνισμένος MSS. : ὕπο κεκνισμένος Guyet. The construction is correctly explained in the scholia. δίκαιος μὲν γὰρ ὡς πρὸς τοὺς ἄλλους Ἀριστείδης, ἄνθρωπος δὲ καὶ αὐτὸς ἦν καὶ χολὴν εἶχε, καὶ ἠγάπα τινὰ καὶ ἐμίσει.

καὶ εἴ γε ἀληθής ἐστιν ὁ περὶ τοῦ Παλαμήδους λόγος, ὁ συνετώτατος τῶν Ἀχαιῶν κἀν τοῖς ἄλλοις ἄριστος τὴν ἐπιβουλὴν καὶ ἐνέδραν ὑπὸ φθόνου φαίνεται συντεθεικὼς κατὰ ἀνδρὸς ὁμαίμου καὶ φίλου καὶ ἐπὶ τὸν αὐτὸν κίνδυνον ἐκπεπλευκότος· οὕτως ἔμφυτον ἅπασιν ἀνθρώποις ἡ περὶ τὰ τοιαῦτα ἁμαρτία.

@@ -174,10 +178,10 @@

τί γὰρ ἄν τις ἢ τὸν Σωκράτην λέγοι τὸν ἀδίκως πρὸς τοὺς Ἀθηναίους διαβεβλημένον ὡς ἀσεβῆ καὶ ἐπίβουλον; ἢ τὸν Θεμιστοκλέα ἢ τὸν Μιλτιάδην, τοὺς μετὰ τηλικαύτας νίκας ἐπὶ προδοσίᾳ τῆς Ἑλλάδος ὑπόπτους γενομένους; μυρία γὰρ τὰ παραδείγματα καὶ σχεδὸν τὰ πλεῖστα ἤδη γνώριμα.

-

τί οὖν χρὴ καὶ ποιεῖν τόν γε νοῦν ἔχοντα ἢ ἀρετῆς ἢ ἀληθείας ἀμφισβητοῦντα; ὅπερ, οἶμαι, καὶ Ὅμηρος ἐν τῷ περὶ Σειρήνων μύθῳ ᾐνίξατο παραπλεῖν κελεύσας τὰς ὀλεθρίους ταύτας τῶν ἀκουσμάτων ἡδονὰς καὶ ἀποφράττειν τὰ ὦτα καὶ μὴ ἀνέδην αὐτὰ ἀναπεταννύειν τοῖς πάθει προειλημμένοις, ἀλλʼ ἐπιστήσαντα ἀκριβῆ θυρωρὸν τὸν λογισμὸν ἅπασι τοῖς λεγομένοις τὰ μὲν ἄξια προσίεσθαι καὶ παραβάλλεσθαι, τὰ φαῦλα δʼ ἀποκλείειν καὶ ἀπωθεῖν· καὶ γὰρ ἂν εἴη γελοῖον τῆς μὲν οἰκίας θυρωροὺς καθιστάναι, τὰ ὦτα δὲ καὶ τὴν διάνοιαν ἀνεῳγμένα ἐᾶν.

+

τί οὖν χρὴ καὶ ποιεῖν τόν γε νοῦν ἔχοντα ἢ ἀρετῆς ἢ ἀληθείας ἀμφισβητοῦντα; ὅπερ, οἶμαι, καὶ Ὅμηρος ἐν τῷ περὶ Σειρήνων μύθῳ ᾐνίξατο παραπλεῖν κελεύσας τὰς ὀλεθρίους ταύτας τῶν ἀκουσμάτων ἡδονὰς καὶ ἀποφράττειν τὰ ὦτα καὶ μὴ ἀνέδην αὐτὰ ἀναπεταννύειν τοῖς πάθει προειλημμένοις, ἀλλʼ ἐπιστήσαντα ἀκριβῆ θυρωρὸν τὸν λογισμὸν ἅπασι τοῖς λεγομένοις τὰ μὲν ἄξια προσίεσθαι καὶ παραβάλλεσθαι, τὰ φαῦλα δὲ ἀποκλείειν καὶ ἀπωθεῖν· καὶ γὰρ ἂν εἴη γελοῖον τῆς μὲν οἰκίας θυρωροὺς καθιστάναι, τὰ ὦτα δὲ καὶ τὴν διάνοιαν ἀνεῳγμένα ἐᾶν.

-

ἐπειδὰν τοίνυν τοιαῦτα προσίῃ τις λέγων, αὐτὸ ἐφʼ ἑαυτοῦ χρὴ τὸ πρᾶγμα ἐξετάζειν, μήτε ἡλικίαν τοῦ λέγοντος ὁρῶντα μήτε τὸν ἄλλον βίον μήτε τὴν ἐν τοῖς λόγοις ἀγχίνοιαν. ὅσῳ γάρ τις πιθανώτερος, τοσούτῳ ἐπιμελεστέρας δεῖται τῆς ἐξετάσεως. οὐ δεῖ τοίνυν πιστεύειν ἀλλοτρίᾳ κρίσει, μᾶλλον δὲ μίσει τοῦ κατηγοροῦντος, ἀλλʼ ἑαυτῷ τὴν ἐξέτασιν φυλακτέον τῆς ἀληθείας, ἀποδόντα καὶ τῷ διαβάλλοντι τὸν φθόνον καὶ ἐν φανερῷ ποιησάμενον τὸν ἔλεγχον τῆς ἑκατέρου διανοίας, καὶ μισεῖν οὕτω καὶ ἀγαπᾶν τὸν δεδοκιμασμένον. πρὶν δὲ τοῦτο ποιῆσαι ἐκ τῆς πρώτης διαβολῆς κεκινημένον, Ἡράκλεις, ὡς μειρακιῶδες καὶ ταπεινὸν καὶ πάντων οὐχ ἥκιστα ἄδικον. ἀλλὰ τούτων ἁπάντων αἴτιον, ὅπερ ἐν ἀρχῇ ἔφημεν, ἡ ἄγνοια καὶ τὸ ἐν σκότῳ που εἶναι τὸν ἑκάστου τρόπον ὡς εἴ γε θεῶν τις ἀποκαλύψειεν ἡμῶν τοὺς βίους, οἴχοιτο ἂν φεύγουσα ἐς τὸ βάραθρον ἡ διαβολὴ χώραν οὐκ ἔχουσα, ὡς ἂν πεφωτισμένων τῶν πραγμάτων ὑπὸ τῆς ἀληθείας.

+

ἐπειδὰν τοίνυν τοιαῦτα προσίῃ τις λέγων, αὐτὸ ἐφʼ ἑαυτοῦ χρὴ τὸ πρᾶγμα ἐξετάζειν, μήτε ἡλικίαν τοῦ λέγοντος ὁρῶντα μήτε τὸν ἄλλον βίον μήτε τὴν ἐν τοῖς λόγοις ἀγχίνοιαν. ὅσῳ γάρ τις πιθανώτερος, τοσούτῳ ἐπιμελεστέρας δεῖται τῆς ἐξετάσεως. οὐ δεῖ τοίνυν πιστεύειν ἀλλοτρίᾳ κρίσει, μᾶλλον δὲ μίσει τοῦ κατηγοροῦντος, ἀλλʼ ἑαυτῷ τὴν ἐξέτασιν φυλακτέον τῆς ἀληθείας, ἀποδόντα καὶ τῷ διαβάλλοντι τὸν φθόνον καὶ ἐν φανερῷ ποιησάμενον τὸν ἔλεγχον τῆς ἑκατέρου διανοίας, καὶ μισεῖν οὕτω καὶ ἀγαπᾶν τὸν δεδοκιμασμένον. πρὶν δὲ τοῦτο ποιῆσαι ἐκ τῆς πρώτης διαβολῆς κεκινημένον, Ἡράκλεις, ὡς μειρακιῶδες καὶ ταπεινὸν καὶ πάντων οὐχ ἥκιστα ἄδικον. ἀλλὰ τούτων ἁπάντων αἴτιον, ὅπερ ἐν ἀρχῇ ἔφημεν, ἡ ἄγνοια καὶ τὸ ἐν σκότῳ που εἶναι τὸν ἑκάστου τρόπον· ὡς εἴ γε θεῶν τις ἀποκαλύψειεν ἡμῶν τοὺς βίους, οἴχοιτο ἂν φεύγουσα ἐς τὸ βάραθρον ἡ διαβολὴ χώραν οὐκ ἔχουσα, ὡς ἂν πεφωτισμένων τῶν πραγμάτων ὑπὸ τῆς ἀληθείας.

diff --git a/data/tlg0062/tlg014/__cts__.xml b/data/tlg0062/tlg014/__cts__.xml index b0164b910..172919a14 100644 --- a/data/tlg0062/tlg014/__cts__.xml +++ b/data/tlg0062/tlg014/__cts__.xml @@ -1,11 +1,17 @@ - + Judicium vocalium - + Δίκη Συμφώνων Lucian, Vol. 1. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1913. - - \ No newline at end of file + + + The Consonants at Law Sigma Vs. Tau, in the Court of the Seven Vowels + Lucian, Vol. 1. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1913. + + + + diff --git a/data/tlg0062/tlg014/tlg0062.tlg014.perseus-eng1.xml b/data/tlg0062/tlg014/tlg0062.tlg014.perseus-eng1.xml new file mode 100644 index 000000000..35c8aabfd --- /dev/null +++ b/data/tlg0062/tlg014/tlg0062.tlg014.perseus-eng1.xml @@ -0,0 +1,364 @@ + + + + + + +The Consonants at Law Sigma Vs. Tau, in the Court of the Seven Vowels +Lucian of Samosata +Austin Morris Harmon, 1878-1950 +National Endowment for the Humanities +Gregory Crane + +Gregory Crane +OCRd, tagged and added initial corrections to the text + + + +Perseus Digital Library +tlg0062.tlg001.1st1K-eng1.xml + +Available under a Creative Commons Attribution-ShareAlike 4.0 International License + +2023 +Trustees of Tufts University +United States + + + + + +Lucian + + +Austin Morris Harmon + + +Lucian of Samosata + +Trustees of Tufts University +Cambridge, MA +1913 + +1 + +The Hathi Trust + + + + + +

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+ + +

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+ + + + + +Greek +Latin + + + + + + + + +
+The Consonants at Law Sigma Vs. Tau, in the Court of the Seven VowelsThis mock prosecution, probably not by Lucian, but +much later than his time, is based upon the fact that in the +Attic dialect many words originally written with double s +came eventually to be pronounced and written with double t, +and incidentally mentions words in which l has been substituted for r; g for k and l; z, x, and r for s, and t for d, th, +and z. It cannot be adequately translated, for we have +nothing of the sort in English. +

+ + +[In the year that Aristarchus of Phalerum was archon, +on the seventh day of the month Pyanepsion, Sigma +brought suit against Tau before the seven Vowels for +assault and robbery, alleging that he had stolen all the +words that are pronounced mith double tau.] + +

+ +

+ +Vowels of the jury, as long as the wrongs that I +underwent at the hands of this fellow Tau through +his misusing my property and establishing himself +where he had no business were but slight, I did not +take the injury to heart, and I ignored some of the +things that I heard because of the equable temper +which, as you know, I maintain toward you and the +other letters. But now that he has come to such a +pitch of self-seeking and lawlessness that, not content +with what I have repeatedly let pass in silence, he is +trying to wrest still more from me, I am compelled +to call him to account before you, who know both +sides. Besides all this, I am more than a little afraid +of my own ejection; for by making greater and + + + + +greater additions to what he has already done he will +altogether eject me from my own estate, so that if I +keep quiet I shall scarcely count at all as a letter, +and shall be no better than a hiss. + +

+ +

+ +It is fitting, then, that you who are now on the +jury and all the other letters, too, should be on your +guard against his pernicious activity, for if anyone +who wants to may work his way out of his own place +into someone else’s, and if you Vowels, without whom +nothing can be written that means anything, are +going to permit this, I do not see how society is +to keep the orthodox distinctions of rank which +were fixed for it in the beginning. But I do not +think you will ever reach such a pitch of negligence +and carelessness as to permit anything unjust, and +even if you do shirk your duty I cannot overlook my +wrongs. If only the others had been thwarted in +their audacity long ago, when they first began to be +law-breakers! + +

+ +

+ +In that case, Lambda would not be at +war with Rho, disputing the possession of pumice-stone (κίσηλις—κίσηρις) and headaches (κεφαλαλγάα—κεφαλαργία), nor would Gamma be quarreiling with +Kappa and again and again almost coming to blows +with him at the fuller’s (γναφεῖον—κναφεῖον) over +pillows (γνάφαλλα—κνάφαλλα), and he would have +been prevented from fighting with Lambda, too, +openly stealing from him with some difficulty (μόλις—μόγις) and slyly filching without any doubt (μάλιστα— +μάγισταThe word μάλιστα may have been pronounced μάγιστα by +the common people at some time or other. I know of no +evidence that it was ever so written.); and the rest would also have refrained +from beginning illegal confusion. Surely it is best +for each of us to stay in the place which belongs to + + + + + +him: to go wher

+ +

one has no right is the act of a +law-breaker. + +

+ +

+ +The man who first framed these laws +for us, be he the islander CadmusThe story usually ran that Cadmus brought sixteen +letters from Phoenicia to Greece, and that four were added +to these by Palamedes and four more by Simonides (not the +poet, but a physician of Syracuse). Cadmus is here called +an islander because some versions of his story made him +come from Tyre, not Sidon. or Nauplius’ son +Palamedes(and some attribute this provision to Simonides), did not determine which of us should be first +and which second solely by putting us in the order +in which our places are now fixed, but they also +decided the qualities and powers that each of us has. +To you, jurors, they gave the greatest honour, because +you can be sounded by yourselves; to the Semivowels +they gave the next highest, because they need +something put with them before they can be heard ; +and they prescribed that the last place of all should +belong to nine letters which have no sound at all by +themselves. +The Greek "mutes” are nine in number. Sigma, as a +semivowel, claims higher rank. The Vowels should enforce these laws. + +

+ +

+ +But this Tau here (I cannot call him by a worse +name than his own), who, as Heaven is my witness, +could not have made himself heard unless two of +your number, Alpha and Upsilon, stout fellows and +good to look on, had come to his aid—this Tau, I +say, has had the audacity to injure me beyond +all precedent in acts of violence, not only ousting me from my hereditary nouns and verbs, but +banishing me likewise from conjunctions and prepositions all at once, so that I cannot stand his +monstrous greed any longer. Where and how he +began it, you shall now hear. + + + + + + + +

+ +

+ +Once I made a visit to Cybelus, which is rather an +agreeable little village, settled, the story has it, by . +Athenians. I took with me sturdy Rho, the best of ~ +neighbours, and stopped at the house of a comic poet +called Lysimachus, evidently a Boeotian by descent, +though he would have it that he came from the +heart of Attica. +Lysimachus is called a Boeotian because to say s for t +was a characteristic of the Boeotian dialect. It was at that foreigner’s that +I detected the encroachments of this fellow Tau. As +long as it was but little that he attempted, venturing +to mispronounce four (τέσσαρα—τέτταρα) and forty +(τεσσαράκοντα—τετταράκοντα), and also to lay hands on +to-day (σήμερον—τήμερον), and the like and say they +were his own, thus depriving me of my kith and kin +among the letters, I thought it was just his way and +could put up with what I heard, and was not much +annoyed over my losses. + +

+ +

+ +But when he went on and +ventured to mispronounce tin (κασσίτερον—καττίτερον) +and shoe-leather (κάσσυμα—κάττυμα), and tar (πίσσα—πίττα), and then, losing all sense of shame, to miscall +queens (βασίλισσα—βασίλιττα), I am uncommonly +annoyed and hot about all this, for I am afraid that +in course of time someone may miscall a spade !An allusion to the English saying is here substituted for +a similar allusion to its Greek equivalent, "to call a fig a +fig” (τὰ σῦκα σῦκα ὀνομάζειν). +Pardon me, in the name of Heaven, for my righteous +anger, discouraged as I am and bereft of partisans. +I am not risking a trifling, every-day stake, for he is +robbing me of acquaintances and companions among +the letters. He snatched a blackbird, a talkative + + + + + + +creature, right out of my bosom, almost, and renamed it (κίσσα—κίττα) ; he took away my pheasant +(¢décca—ddrra) along with my ducks (νήσσαι—νήτται) +and my daws (κόσσυφοι—κόττυφοι), although Aristarchus forbade him; he robbed me of not a few +bees (μέλισσα—μέλιττα), and he went to Attica and +illegally plucked Hymessus (Ὑμησσός—Ὑμηττός) out +of the very heart of her, in full view of yourselves +and the other letters. But why mention this? He +has turned me out of all Thessaly, wanting it called +Thettaly, has swept me from the sea (θάλασσα—ϑάλαττα) and “has not even spared me the beets +(σεύτλια—τεύτλια) in my garden, so that, to quote the +proverb, he hasn’t even left me a peg (πάσσαλος—πάτταλος).

+ +

+That I am a much-enduring letter, you yourselves +can testify, for I never brought Zeta to book for +taking my emerald (σμάραγδος—ζὡμάραγδος) and robbing me utterly of Smyrna, +Pronounced, as it is to-day, Zmyrna, but written usually +with s. +nor Xi for overstepping +every treaty (συνθήκη—ξυνθήκη) with Thucydides +the historian (συγγραφεύς—ξυγγραφεύς) as his ally +(ύμμαχος—ξύμμαχος): And when my neighbour +ho was ill I forgave him not only for transplanting - +my myrtles (μυρσίνη—-μυῤῥίνη) into his own garden, +but also for cracking my crown (κόρση—κόρρη) in a +fit of insanity. + +

+ +

+ +That is my disposition, but this Tau— +just see how bad-natured he is toward the others, +too! To show that he has not let the rest of the +letters alone, but has injured Delta and Theta and +Zeta and almost all the alphabet, please call to the +stand the injured parties in person. Listen, Vowels +of the jury, to Delta, who says: “He robbed me of + + + + + +endelechy, wanting it to be called entelechy agairist +all the laws”; to Theta crying and pulling out the +hair of his head because he has had even his pumpkin +(κολοκύνθη—-κολοκύντη) taken away from him, and to +Zeta, who has lost his whistle (συρίζειν—συρίττειν) and +trumpet (σαλπίζειν—σαλπίττειν), so that he can’t even +make a sound (γρύζειν—γρύττειν) any longer. Who +could put up with all this, and what punishment +could be bad enough for this out-and-out rascal Tau ? + +

+ +

+ + +Not only does he injure his own kinsfolk of the +alphabet, but he has already attacked the human +race also; for he does not allow them to talk straight +with their tongues. Indeed , jurymen—for speaking of +men has suddenly put mein mind of the tongue—he +has banished me from this member too, as far as in +him lay, and makes glotta out of glossa. O Tau, thou +very plague o’ the tongue! But I shall attack him +another time and advise men of his sins against +them, in trying to fetter their speech, as it were, +and to mangle it. A man on seeing something +pretty (καλόν) wants to call it so, but Tau interferes +and makes him say something else (ταλόν), +One would expect a pun here, but ταλόν is not in the +dictionaries. wanting +to have precedence in everything. Again, another +is talking about a palm-branch (κλῆμα), but Tau, the +very criminal (τλήμων), turns the palm-branch into a +crime (τλῆμα). And not only does he injure ordinary +people, but even the Great King, in whose honour, +they say, even land and sea give place and depart +from their own natures—even he is plotted against +by Tau, who instead of Cyrus makes him out something of a cheese (Κῦρος—τυρός). + +

+ +

+That is the way he injures mankind as far as their + + + + + +speech is concerned, but look at the material injury +he has done them! Men weep and bewail their lot +and curse Cadmus over and over for putting Tau into +the alphabet, for they say that their tyrants, +following his figure and imitating his build, have +fashioned timbers in the same shape and crucify men +upon them; and that it is from him that the sorry +device gets its sorry name (stauros, cross). For all +this do you not think that Tau deserves to die many +times over? As for me, I hold that in all justice +we can only punish Tau by making a T of him. +Te, by crucifying him, Greek crosses being usually +T-shaped. MSS. add "for the cross owes its existence to +Tau, but its name to man” ; see critical note. + + + + + +

+ + diff --git a/data/tlg0062/tlg014/tlg0062.tlg014.perseus-grc2.xml b/data/tlg0062/tlg014/tlg0062.tlg014.perseus-grc2.xml index f2883c90a..5c4f441cd 100644 --- a/data/tlg0062/tlg014/tlg0062.tlg014.perseus-grc2.xml +++ b/data/tlg0062/tlg014/tlg0062.tlg014.perseus-grc2.xml @@ -1,25 +1,27 @@ - + Δίκη Συμφώνων Lucian -A. M. Harmon +Austin Morris Harmon, 1878-1950 Perseus Project, Tufts University Gregory Crane Prepared under the supervision of Bridget Almas Lisa Cerrato +Gregory Crane Rashmi Singhal The National Endowment for the Humanities +Harvard Library Arcadia Fund Google Digital Humanities Awards Program - + Trustees of Tufts University Medford, MA @@ -30,14 +32,14 @@ Available under a Creative Commons Attribution-ShareAlike 4.0 International License - + Lucian Lucian - A. M. Harmon + Austin Morris Harmon, 1878-1950 London William Heinemann Ltd. @@ -52,14 +54,14 @@ - +

optical character recognition

 - + @@ -76,47 +78,48 @@ - +
-

[ Ἐπὶ ἄρχοντος Ἀριστάρχου Φαληρέως, Πυανεψιῶνος ἑβδόμῃ ἱσταμένου, γραφὴν ἔθετο τὸ Σῖγμα πρὸς τὸ Ταῦ ἐπὶ τῶν ἑπτὰ Φωνηέντων βίας καὶ ὑπαρχόντων ἁρπαγῆς, ἀφῃρῆσθαι λέγον πάντων τῶν ἐν διπλῷ ταῦ ἐκφερομένων.]

+ ΤΟΙΣ ΕΠΤΑ ΦΩΝΗΕΣΙΝΔΙΚΗ ΣΥΜΦΩΝΩΝ ΤΟΥ ΣΙΓΜΑ ΠΡΟΣ ΤΟ ΤΑΥ ΥΠΟ ΤΟΙΣ ΕΠΤΑ ΦΩΝΗΕΣΙΝ So in Γ: ΔΙΚΗ ΦΩΝΗΕΝΤΩΝ vulg. +

[Ἐπὶ ἄρχοντος Ἀριστάρχου Φαληρέως, Πυανεψιῶνος ἑβδόμῃ ἱσταμένου, γραφὴν ἔθετο τὸ Σῖγμα πρὸς τὸ Ταῦ ἐπὶ τῶν ἑπτὰ Φωνηέντων βίας καὶ ὑπαρχόντων ἁρπαγῆς, ἀφῃρῆσθαι λέγον πάντων τῶν ἐν διπλῷ ταῦ ἐκφερομένων.]Ἐπὶ...ἐκφερομένων Wanting in Γ.

-

Μέχρι μέν, ὦ Φωνήεντα δικασταί, ὀλίγα ἠδικούμην ὑπὸ τουτουὶ τοῦ Ταῦ καταχρωμένου τοῖς ἐμοῖς καὶ καταίροντος ἔνθα μὴ δεῖ, οὐ βαρέως ἔφερον τὴν βλάβην καὶ παρήκουον ἔνια τῶν λεγομένων ὑπὸ τῆς μετριότητος, ἣν ἴστε με φυλάσσοντα πρός τε ὑμᾶς καὶ τὰς ἄλλας συλλαβάς· ἐπεὶ δὲ ἐς τοσοῦτον ἥκει πλεονεξίας τε καὶ ἀνομίας, ὥστε ἐφʼ οἷς ἡσύχασα πολλάκις οὐκ ἀγαπῶν, ἄλλʼ ἤδη καὶ πλείω προσβιάζεται, ἀναγκαίως αὐτὸ εὐθύνω νῦν παρὰ τοῖς ἀμφότερα εἰδόσιν ὑμῖν. δέος δὲ οὐ μικρόν μοι ἐπὶ τούτοις τῆς ἀποθλίψεως ἐπέρχεται τῆς ἐμαυτοῦ· τοῖς γὰρ προπεπραγμένοις ἀεί τι μεῖζον προστιθὲν ἄρδην με τῆς οἰκείας ἀποθλίψει χώρας, ὡς ὀλίγου δεῖν ἡσυχίαν ἀγαγόντα μηδὲ ἐν γράμμασιν ἀριθμεῖσθαι, ἐν ἴσῳ δὲ κεῖσθαι τοῦ ψόφου.

+

Μέχρι μέν, ὦ Φωνήεντα δικασταί, ὀλίγα ἠδικούμην ὑπὸ τουτουὶ τοῦ Ταῦ καταχρωμένου τοῖς ἐμοῖς καὶ καταίροντος ἔνθα μὴ δεῖ, οὐ βαρέως ἔφερον τὴν βλάβην καὶ παρήκουον ἔνια τῶν λεγομένων ὑπὸ τῆς μετριότητος, ἣν ἴστε με φυλάσσοντα πρός τε ὑμᾶς καὶ τὰς ἄλλας συλλαβάς· ἐπεὶ δὲ ἐς τοσοῦτον ἥκει πλεονεξίας τε καὶ ἀνομίας,ἀνομίας Lehmann, Herwerden, Sommerbrodt: ἀνοίας MSS. ὥστε ἐφʼ οἷς ἡσύχασα πολλάκις οὐκ ἀγαπῶν, ἄλλʼἄλλʼ K. Schwartz: ἀλλʼ (or word omitted) MSS. ἤδη καὶ πλείω προσβιάζεται, ἀναγκαίως αὐτὸ εὐθύνω νῦν παρὰ τοῖς ἀμφότερα εἰδόσιν ὑμῖν. δέος δὲ οὐ μικρόν μοι ἐπὶ τούτοιςτούτοις Herwerden: τοῖς (τῆς) MSS. τῆς ἀποθλίψεως ἐπέρχεται τῆς ἐμαυτοῦ· τοῖς γὰρ προπεπραγμένοις ἀεί τι μεῖζον προστιθὲν ἄρδην με τῆς οἰκείας ἀποθλίψει χώρας, ὡς ὀλίγου δεῖν ἡσυχίαν ἀγαγόντα μηδὲ ἐν γράμμασιν ἀριθμεῖσθαι, ἐν ἴσῳ δὲ κεῖσθαι τοῦψόφου Γ : φόβον ΩΣ. ψόφου.

-

δίκαιον οὖν οὐχ ὑμᾶς, οἳ δικάζετε νῦν, ἀλλὰ καὶ τὰ λοιπὰ γράμματα τῆς πείρας ἔχειν τινὰ φυλακὴν εἰ γὰρ ἐξέσται τοῖς βουλομένοις ἀπὸ τῆς καθʼ αὑτὰ τάξεως ἐς ἀλλοτρίαν βιάζεσθαι καὶ τοῦτο ἐπιτρέψετε ὑμεῖς, ὧν χωρὶς οὐδὲν καθόλου τι γράφεται, οὐχ ὁρῶ τίνα τρόπον αἱ συντάξεις τὰ νόμιμα, ἐφʼ οἷς ἐτάχθη τὰ κατʼ ἀρχάς, ἕξουσιν. ἀλλʼ οὔτε ὑμᾶς οἶμαί ποτε ἐς τοσοῦτον ἀμελείας τε καὶ παροράσεως ἥξειν, ὥστε ἐπιτρέψαι τινὰ μὴ δίκαια, οὔτε, εἰ καθυφήσετε τὸν ἀγῶνα ὑμεῖς, ἐμοὶ παραλειπτέον ἐστὶν ἀδικουμένῳ.

+

δίκαιον οὖν οὐχ ὑμᾶς, οἳ δικάζετε νῦν, ἀλλὰ καὶ τὰ λοιπὰ γράμματα τῆς πείρας ἔχειν τινὰ φυλακήν· εἰ γὰρ ἐξέσται τοῖς βουλομένοις ἀπὸ τῆς καθʼ αὑτὰ τάξεως ἐς ἀλλοτρίαν βιάζεσθαι καὶ τοῦτο ἐπιτρέψετε ὑμεῖς, ὧν χωρὶς οὐδὲν καθόλου τι γράφεται, οὐχ ὁρῶ τίνα τρόπον αἱ συντάξεις τὰ νόμιμα, ἐφʼ οἷς ἐτάχθη τὰ κατʼ ἀρχάς, ἕξουσιν. ἀλλʼ οὔτε ὑμᾶς οἶμαί ποτε ἐς τοσοῦτον ἀμελείας τε καὶ παροράσεως ἥξειν, ὥστε ἐπιτρέψαι τινὰ μὴ δίκαια, οὔτε, εἰ καθυφήσετε τὸν ἀγῶνα ὑμεῖς, ἐμοὶ παραλειπτέον ἐστὶν ἀδικουμένῳ.

-

ὡς εἴθε καὶ τῶν ἄλλων ἀνεκόπησαν τότε αἱ τόλμαι εὐθὺς ἀρξαμένων παρανομεῖν, καὶ οὐκ ἂν ἐπολέμει μέχρι νῦν τὸ Λάμβδα τῷ Ῥῶ διαμφισβητοῦν περὶ τῆς κισήρεως καὶ κεφαλαργίας, οὔτε τὸ Γάμμα τῷ Κάππα διηγωνίζετο καὶ ἐς χεῖρας μικροῦ δεῖν ἤρχετο πολλάκις ἐν τῷ γναφείῳ ὑπὲρ γναφάλλων, ἐπέπαυτο δʼ ἂν καὶ πρὸς τὸ Λάμβδα μαχόμενον, τὸ μόγις ἀφαιρούμενον αὐτοῦ καὶ μάλιστα παρακλέπτον, καὶ τὰ λοιπὰ δʼ ἂν ἠρέμει συγχύσεως ἄρχεσθαι παρανόμου· καλὸν γὰρ ἕκαστον μένειν ἐφʼ ἧς τετύχηκε· τάξεως· τὸ δὲ ὑπερβαίνειν ἐς ἃ μὴ χρὴ λύοντός ἐστι τὸ δίκαιον.

+

ὡς εἴθε καὶ τῶν ἄλλων ἀνεκόπησαν τότε αἱ τόλμαι εὐθὺς ἀρξαμένων παρανομεῖν, καὶ οὐκ ἂν ἐπολέμει μέχρι νῦν τὸ Λάμβδα τῷ Ῥῶ διαμφισβητοῦν περὶ τῆς κισήρεως καὶ κεφαλαργίας, οὔτε τὸ Γάμμα τῷ Κάππα διηγωνίζετο καὶ ἐς χεῖρας μικροῦ δεῖν ἤρχετο πολλάκις ἐν τῷ γναφείῳ ὑπὲρ γναφάλλων, ἐπέπαυτο δʼ ἂν καὶ πρὸς τὸ Λάμβδα μαχόμενον, τὸ μόγις ἀφαιρούμενον αὐτοῦ καὶ μάλιστα παρακλέπτον, καὶ τὰ λοιπὰ δʼ ἂν ἠρέμει συγχύσεως ἄρχεσθαι παρανόμου· καλὸν γὰρ ἕκαστον μένειν ἐφʼ ἧς τετύχηκε τάξεως· τὸ δὲ ὑπερβαίνειν ἐς ἃ μὴ χρὴ λύοντός ἐστι τὸ δίκαιον.

-

καὶ ὅ γε πρῶτος ἡμῖν τοὺς νόμους τούτους διατυπώσας, εἴτε Κάδμος ὁ νησιώτης εἴτε Παλαμήδης ὁ Ναυπλίου, — καὶ Σιμωνίδῃ δὲ ἔνιοι προσάπτουσι τὴν προμήθειαν ταύτην — οὐ τῇ τάξει μόνον, καθʼ ἣν αἱ προεδρίαι βεβαιοῦνται διώρισαν, τί πρῶτον ἔσται ἢ δεύτερον, ἀλλὰ καὶ ποιότητας, ἃς ἕκαστον ἡμῶν ἔχει, καὶ δυνάμεις συνεῖδον. καὶ ὑμῖν μέν, ὦ δικασταί, τὴν μείζω δεδώκασι τιμήν, ὅτι καθʼ αὑτὰ δύνασθε φθέγγεσθαι, ἡμιφώνοις δὲ τὴν ἐφεξῆς, ὅτι προσθήκης εἰς τὸ ἀκουσθῆναι δεῖται· πασῶν δὲ ἐσχάτην ἐνόμισαν ἔχειν μοῖραν ἐννέα τῶν πάντων, οἷς οὐδὲ φωνὴ πρόσεστι καθʼ αὑτά. τὰ μὲν οὖν φωνήεντα φυλάσσειν ἔοικε τοὺς νόμους τούτους.

+

καὶ ὅ γε πρῶτος ἡμῖν τοὺς νόμους τούτους διατυπώσας, εἴτε Κάδμος ὁ νησιώτης εἴτε Παλαμήδης ὁ Ναυπλίου, — καὶ Σιμωνίδῃ δὲ ἔνιοι προσάπτουσι τὴν προμήθειαν ταύτην — οὐ τῇ τάξει μόνον, καθʼ ἣν αἱ προεδρίαι βεβαιοῦνται, διώρισαν, τί πρῶτον ἔσται ἢ δεύτερον, ἀλλὰ καὶ ποιότητας, ἃς ἕκαστον ἡμῶν ἔχει, καὶ δυνάμεις συνεῖδον. καὶ ὑμῖν μέν, ὦ δικασταί, τὴν μείζω δεδώκασι τιμήν, ὅτι καθʼ αὑτὰ δύνασθε φθέγγεσθαι, ἡμιφώνοις δὲ τὴν ἐφεξῆς, ὅτι προσθήκης εἰς τὸ ἀκουσθῆναι δεῖται· πασῶν δὲ ἐσχάτην ἐνόμισαν ἔχειν μοῖραν ἐννέαἐννέα second Aldine ed., Fritzsche: ἔνια MSS. τῶν πάντων, οἷς οὐδὲ φωνὴ πρόσεστι καθʼ αὑτά. τὰ μὲν οὖν φωνήεντα φυλάσσειν ἔοικε τοὺς νόμους τούτους.

-

τὸ δέ γε Ταῦ τοῦτο, οὐ γὰρ ἔχω χείρονι αὐτὸ ὀνομάσαι ῥήματι ἢ ᾧ καλεῖται, ὃ μὰ τοὺς θεούς, εἰ μὴ ἐξ ὑμῶν δύο συνῆλθον ἀγαθοὶ καὶ καθήκοντες ὁραθῆναι, τό τε Ἄλφα καὶ τὸ Ὗ, οὐκ ἂν ἠκούσθη μόνον, τοῦτο τοίνυν ἐτόλμησεν ἀδικεῖν με πλείω τῶν πώποτε βιασαμένων, ὀνομάτων μὲν καὶ ῥημάτων ἀπελάσαν πατρῴων, ἐκδιῶξαν δὲ ὁμοῦ συνδέσμων ἅμα καὶ προθέσεων, ὡς μηκέτι φέρειν τὴν ἔκτοπον πλεονεξίαν.

+

τὸ δέ γε Ταῦ τοῦτο, οὐ γὰρ ἔχω χείρονι αὐτὸ ὀνομάσαι ῥήματι ἢ ᾧ καλεῖται, ὃ μὰ τοὺς θεούς, εἰ μὴ ἐξ ὑμῶν δύο συνῆλθον ἀγαθοὶ καὶ καθήκοντες ὁραθῆναι, τό τε Ἄλφα καὶ τὸ Ὗ, οὐκ ἂν ἠκούσθη μόνον, τοῦτο τοίνυν ἐτόλμησεν ἀδικεῖν με πλείω τῶν πώποτε βιασαμένων, ὀνομάτων μὲν καὶ ῥημάτων ἀπελάσαν πατρῴων, ἐκδιῶξανἀπελάσαν . . . ἐκδιῶξαν K. Schwartz : ἀπελάσαι . . ἐκδιῶξαι MSS. δὲ ὁμοῦ συνδέσμων ἅμα καὶ προθέσεων, ὡς μηκέτι φέρειν τὴν ἔκτοπον πλεονεξίαν.

-

ὅθεν δὲ καὶ ἀπὸ τίνων ἀρξάμενον, ὥρα λέγειν, ἐπεδήμουν ποτὲ Κυβέλῳ, — τὸ δέ ἐστι πολίχνιον οὐκ ἀηδές, ἄποικον, ὡς ἔχει λόγος, Ἀθηναίων — ἐπηγόμην δὲ καὶ τὸ κράτιστον Ῥῶ, γειτόνων τὸ βέλτιστον κατηγόμην δὲ παρὰ κωμῳδιῶν τινι ποιητῇ· Λυσίμαχος ἐκαλεῖτο, Βοιώτιος μέν, ὡς ἐφαίνετο, τὸ γένος ἀνέκαθεν, ἀπὸ μέσης δὲ ἀξιῶν λέγεσθαι τῆς Ἀττικῆς· παρὰ τούτῳ δὴ τῷ ξένῳ τὴν τοῦ Ταῦ τούτου πλεονεξίαν ἐφώρασα· μέχρι μὲν γὰρ ὀλίγοις ἐπεχείρει, τέτταρα κατατολμῶν καὶ τετταράκοντα λέγειν, ἔτι δὲ τήμερον καὶ τὰ ὅμοια ἐπισπώμενον ἴδια ταυτὶ λέγειν, ἀποστεροῦν με τῶν συγγεγενημένων καὶ συντεθραμμένων γραμμάτων, συνήθειαν ᾤμην καὶ οἰστὸν ἦν μοι τὸ ἄκουσμα καὶ οὐ πάνυ τι ἐδακνόμην ἐπʼ αὐτοῖς.

+

ὅθεν δὲ καὶ ἀπὸ τίνων ἀρξάμενον, ὥρα λέγειν. ἐπεδήμουν ποτὲ Κυβέλῳ, — τὸ δέ ἐστι πολίχνιον οὐκ ἀηδές, ἄποικον, ὡς ἔχει λόγος, Ἀθηναίων — ἐπηγόμην δὲ καὶ τὸ κράτιστον Ῥῶ, γειτόνων τὸ βέλτιστον· κατηγόμην δὲ παρὰ κωμῳδιῶν τινι ποιητῇ· Λυσίμαχος ἐκαλεῖτο, Βοιώτιος μέν, ὡς ἐφαίνετο, τὸ γένος ἀνέκαθεν, ἀπὸ μέσης δὲ ἀξιῶν λέγεσθαι τῆς Ἀττικῆς· παρὰ τούτῳ δὴ τῷ ξένῳ τὴν τοῦ Ταῦ τούτου πλεονεξίαν ἐφώρασα· μέχρι μὲν γὰρ ὀλίγοις ἐπεχείρει, τέτταρα κατατολμῶν καὶτέτταρα κατατολμῶν καὶ A.M.H, following Halm (τέτταρα καὶ) and the scholia : not in MSS. τετταράκοντα λέγειν, ἔτι δὲ τήμερον καὶ τὰ ὅμοια ἐπισπώμενον ἴδια ταυτὶ λέγειν, ἀποστεροῦν με τῶν συγγεγενημένων καὶ συντεθραμμένων γραμμάτων, συνήθειαν ᾤμηντετταράκοντα λέγειν, ἔτι δὲ τήμερον καὶ τὰ ὅμοια ἐπισπώμενον ἴδια ταυτὶ λέγειν, ἀποστεροῦν με τῶν συγγεγενημένων καὶ συντεθραμμένοων γραμμάτων, συνήθειαν ᾤμην Word order (and καὶ for μοι after συγγεγενημένων) Harmon: τετταράκοντα λέγειν, ἀποστεροῦν με τῶν συγγεγενη ἡμένων μοι, σονήθειαν ᾤμην συντεθρααμένων γραμμάτων, ἔτι . . . λέγειν, καὶ οἰστὸν κ.τ.λ. MSS. καὶ οἰστὸν ἦν μοι τὸ ἄκουσμα καὶ οὐ πάνυ τι ἐδακνόμην ἐπʼ αὐτοῖς.

-

ὁπότε δὲ ἐκ τούτων ἀρξάμενον ἐτόλμησε καττίτερον εἰπεῖν καὶ κάττυμα καὶ πίτταν, εἶτα ἀπερυθριᾶσαν καὶ βασίλισσαν βασίλιτταν ὀνομάζειν, οὐ μετρίως ἐπὶ τούτοις ἀγανακτῶ καὶ πίμπραμαι δεδιὸς μὴ τῷ χρόνῳ καὶ τὰ σῦκα τῦκά τις ὀνομάσῃ. καί μοι πρὸς Διὸς ἀθυμοῦντι καὶ μεμονωμένῳ τῶν βοηθησόντων σύγγνωτε τῆς δικαίας ὀργῆς· οὐ γὰρ περὶ μικρὰ καὶ τὰ τυχόντα ἐστὶν ὁ κίνδυνος, ἀφαιρουμένῳ τῶν συνήθων καὶ συνεσχολακότων μοι γραμμάτων κίσσαν μου, λάλον ὄρνεον, ἐκ μέσων ὡς ἔπος εἰπεῖν τῶν κόλπων ἁρπάσαν κίτταν ὠνόμασεν ἀφείλετο δέ μου φάσσαν ἅμα νήσσαις τε καὶ κοσσύφοις ἀπαγορεύοντος Ἀριστάρχου· περιέσπασε δὲ καὶ μελισσῶν οὐκ ὀλίγας· ἐπʼ Ἀττικὴν δὲ ἦλθε καὶ ἐκ μέσης αὐτῆς ἀνήρπασεν ἀνόμως Ὑμησσὸν ὁρώντων ὑμῶν καὶ τῶν ἄλλων συλλαβῶν.

+

ὁπότε δὲ ἐκ τούτων ἀρξάμενον ἐτόλμησε καττίτερον εἰπεῖν καὶ κάττυμα καὶ πίτταν, εἶτα ἀπερυθριᾶσαν καὶ βασίλισσανβαασίλισσαν Harmon, following Κ. Schwartz (τὴν β.) : not in MSS. βασίλιτταν ὀνομάζειν, οὐ μετρίως ἐπὶ τούτοις ἀγανακτῶ καὶ πίμπραμαι δεδιὸς μὴ τῷ χρόνῳ καὶ τὰ σῦκα τῦκά τις ὀνομάσῃ. καί μοι πρὸς Διὸς ἀθυμοῦντι καὶ μεμονωμένῳ τῶν βοηθησόντων σύγγνωτε τῆς δικαίας ὀργῆς· οὐ γὰρ περὶ μικρὰ καὶ τὰ τυχόντα ἐστὶν ὁ κίνδυνος, ἀφαιρουμένῳ τῶν συνήθων καὶ συνεσχολακότων μοι γραμμάτων.γραμμμάτων MSS: χρημάτων du Soul. κίσσαν μου, λάλον ὄρνεον, ἐκ μέσων ὡς ἔπος εἰπεῖν τῶν κόλπων ἁρπάσαν κίτταν ὠνόμασεν· ἀφείλετο δέ μου φάσσαν ἅμα νήσσαις τε καὶ κοσσύφοις ἀπαγορεύοντος Ἀριστάρχου· περιέσπασε δὲ καὶ μελισσῶν οὐκ ὀλίγας· ἐπʼ Ἀττικὴν δὲ ἦλθε καὶ ἐκ μέσης αὐτῆς ἀνήρπασεν ἀνόμως ὙμησσὸνὙμησσὸν Herwerden: Ὑμηττὸν MSS. ὁρώντων ὑμῶν καὶ τῶν ἄλλων συλλαβῶν.

ἀλλὰ τί λέγω ταῦτα; Θεσσαλίας με ἐξέβαλεν ὅλης Θετταλίαν ἀξιοῦν λέγειν, καὶ πᾶσαν ἀποκέκλεικέ μοι τὴν θάλασσαν οὐδὲ τῶν ἐν κήποις φεισάμενον σευτλίων, ὡς τὸ δὴ λεγόμενον μηδὲ πάσσαλόν μοι καταλιπεῖν.

-

ὅτι δὲ ἀνεξίκακόν εἰμι γράμμα, μαρτυρεῖτέ μοι καὶ αὐτοὶ μηδέποτε ἐγκαλέσαντι τῷ Ζῆτα σμάραγδον ἀποσπάσαντι καὶ πᾶσαν ἀφελομένῳ Σμύρναν, μηδὲ τῷ Ξῖ πᾶσαν παραβάντι συνθήκην καὶ τὸν συγγραφέα τῶν τοιούτων ἔχοντι Θουκυδίδην σύμμαχον τῷ μὲν γὰρ γείτονί μου Ῥῶ νοσήσαντι συγγνώμη, καὶ παρʼ αὐτῷ φυτεύσαντί μου τὰς μυρρίνας καὶ παίσαντί μέ ποτε ὑπὸ μελαγχολίας ἐπὶ κόρρης. κἀγὼ μὲν τοιοῦτον.

+

ὅτι δὲ ἀνεξίκακόν εἰμι γράμμα, μαρτυρεῖτέ μοι καὶ αὐτοὶ μηδέποτε ἐγκαλέσαντι τῷ Ζῆτα σμάραγδον ἀποσπάσαντι καὶ πᾶσαν ἀφελομένῳ Σμύρναν, μηδὲ τῷ Ξῖ πᾶσαν παραβάντι συνθήκην καὶ τὸν συγγραφέα τῶν τοιούτων ἔχοντι Θουκυδίδην σύμμαχον· τῷ μὲν γὰρ γείτονί μου Ῥῶ νοσήσαντι συγγνώμη, καὶ παρʼ αὐτῷ φυτεύσαντί μου τὰς μυρρίνας καὶ παίσαντί μέ ποτε ὑπὸ μελαγχολίας ἐπὶ κόρρης. κἀγὼ μὲν τοιοῦτον.

-

τὸ δὲ Ταῦ τοῦτο σκοπῶμεν ὡς φύσει βίαιον καὶ πρὸς τὰ λοιπά. ὅτι δὲ οὐδὲ τῶν ἄλλων ἀπέσχετο γραμμάτων, ἀλλὰ καὶ τὸ Δέλτα καὶ τὸ Θῆτα καὶ τὸ Ζῆτα, μικροῦ δεῖν πάντα ἠδίκησε τὰ στοιχεῖα, αὐτά μοι κάλει τὰ ἀδικηθέντα γράμματα. ἀκούετε, Φωνήεντα δικασταί, τοῦ μὲν Δέλτα λέγοντος· ἀφείλετὸ μου τὴν ἐνδελέχειαν, ἐντελέχειαν ἀξιοῦν λέγεσθαι παρὰ πάντας τοὺς νόμους· τοῦ Θῆτα δακρύοντος καὶ τῆς κεφαλῆς τὰς τρίχας τίλλοντος ἐπὶ τῷ καὶ τῆς κολοκύνθης ἐστερῆσθαι· τοῦ Ζῆτα, τὸ συρίζειν καὶ σαλπίζειν, ὡς μηκέτʼ αὐτῷ ἐξεῖναι μηδὲ γρύζειν. τίς ἂν τούτων ἀνάσχοιτο; ἢ τίς ἐξαρκέσειε δίκη πρὸς τὸ πονηρότατον τουτὶ Ταῦ;

+

τὸ δὲ Ταῦ τοῦτο σκοπῶμεν ὡς φύσει βίαιον καὶ πρὸς τὰ λοιπά. ὅτι δὲ οὐδὲ τῶν ἄλλων ἀπέσχετο γραμμάτων, ἀλλὰ καὶ τὸ Δέλτα καὶ τὸ Θῆτα καὶ τὸ Ζῆτα, μικροῦ δεῖν πάντα ἠδίκησε τὰ στοιχεῖα, αὐτά μοι κάλει τὰ ἀδικηθέντα γράμματα. ἀκούετε, Φωνήεντα δικασταί, τοῦ μὲν Δέλτα λέγοντος· ἀφείλετό μου τὴν ἐνδελέχειαν, ἐντελέχειαν ἀξιοῦν λέγεσθαι παρὰ πάντας τοὺς νόμους· τοῦ Θῆτα δακρύοντοςδακρύοντος Κ. Schwartz: κρούοντος MSS. καὶ τῆς κεφαλῆς τὰς τρίχας τίλλοντος ἐπὶ τῷ καὶ τῆς κολοκύνθης ἐστερῆσθαι· τοῦ Ζῆτα, τὸ συρίζειν καὶ σαλπίζειν, ὡς μηκέτʼ αὐτῷ ἐξεῖναι μηδὲ γρύζειν. τίς ἂν τούτων ἀνάσχοιτο; ἢ τίς ἐξαρκέσειε δίκη πρὸς τὸ πονηρότατον τουτὶ Ταῦ;

-

τὸ δὲ ἄρα οὐ τὸ ὁμόφυλον τῶν στοιχείων μόνον ἀδικεῖ γένος, ἀλλʼ ἤδη καὶ πρὸς τὸ ἀνθρώπειον μεταβέβηκε τουτονὶ τὸν τρόπον τὸν γὰρ ἐπιτρέπει γε αὐτοὺς κατʼ εὐθὺ φέρεσθαι ταῖς γλώσσαις· μᾶλλον δέ, ὦ δικασταί, μεταξὺ γάρ με πάλιν τὰ τῶν ἀνθρώπων πράγματα ἀνέμνησε περὶ τῆς γλώσσης, καὶ ταύτης με τό μέρος ἀπήλασε καὶ γλῶτταν ποιεῖ τὴν γλῶσσαν. ὦ γλώσσης ἀληθῶς νόσημα Ταῦ. ἀλλὰ μεταβήσομαι πάλιν ἐπʼ ἐκεῖνο καὶ τοῖς ἀνθρώποις συναγορεύσω ὑπὲρ ὧν εἰς αὐτοὺς πλημμελεῖ· δεσμοῖς γάρ τισι στρεβλοῦν καὶ σπαράττειν αὐτῶν τὴν φωνὴν ἐπιχειρεῖ. καὶ ὁ μέν τι καλὸν ἰδὼν καλὸν εἰπεῖν αὐτὸ βούλεται, τὸ δὲ παρεισπεσὸν ταλὸν εἰπεῖν αὐτοὺς ἀναγκάζει ἐν ἅπασι προεδρίαν ἔχειν ἀξιοῦν πάλιν ἕτερος περὶ κλήματος διαλέγεται, τὸ δὲ — τλῆμον γάρ ἐστιν ἀληθῶς - τλῆμα πεποίηκε τὸ κλῆμα. καὶ οὐ μόνον γε τοὺς τυχόντας ἀδικεῖ, ἀλλʼ ἤδη καὶ τῷ μεγάλῳ βασιλεῖ, ᾧ καὶ γῆν καὶ θάλασσαν εἶξαί φασι καὶ τῆς αὑτῶν φύσεως ἐκστῆναι, τὸ δὲ καὶ τούτῳ ἐπιβουλεύει καὶ Κῦρον αὐτὸν ὄντα Τῦρόν τινα ἀπέφηνεν.

+

τὸ δὲ ἄρα οὐ τὸ ὁμόφυλον τῶν στοιχείων μόνον ἀδικεῖ γένος, ἀλλʼ ἤδη καὶ πρὸς τὸ ἀνθρώπειον μεταβέβηκε τουτονὶ τὸν τρόπον· οὐ γὰρ ἐπιτρέπει γε αὐτοὺς κατʼ εὐθὺ φέρεσθαι ταῖς γλώσσαις· μᾶλλον δέ, ὦ δικασταί, μεταξὺ γάρ με πάλιν τὰ τῶν ἀνθρώπων πράγματα ἀνέμνησε περὶ τῆς γλώσσης, καὶκαὶ Harmon: ὅτι καὶ MSS. ταύτης με τὸ μέροςμιαρὸν Cαpps. ἀπήλασε καὶ γλῶτταν ποιεῖ τὴν γλῶσσαν. ὦ γλώσσης ἀληθῶς νόσημα Ταῦ. ἀλλὰ μεταβήσομαι πάλιν ἐπʼ ἐκεῖνο καὶ τοῖς ἀνθρώποις συναγορεύσω ὑπὲρ ὧν εἰς αὐτοὺς πλημμελεῖ· δεσμοῖς γάρ τισι στρεβλοῦν καὶ σπαράττειν αὐτῶν τὴν φωνὴν ἐπιχειρεῖ. καὶ ὁ μέν τι καλὸν ἰδὼν καλὸν εἰπεῖν αὐτὸ βούλεται, τὸ δὲ παρεισπεσὸν ταλὸν εἰπεῖν αὐτοὺς ἀναγκάζει ἐν ἅπασι προεδρίαν ἔχειν ἀξιοῦν· πάλιν ἕτερος περὶ κλήματος διαλέγεται, τὸ δὲ — τλῆμον γάρ ἐστιν ἀληθῶς — τλῆμα πεποίηκε τὸ κλῆμα. καὶ οὐ μόνον γε τοὺς τυχόντας ἀδικεῖ, ἀλλʼ ἤδη καὶ τῷ μεγάλῳ βασιλεῖ, ᾧ καὶ γῆν καὶ θάλασσαν εἶξαί φασι καὶ τῆς αὑτῶν φύσεως ἐκστῆναι, τὸ δὲ καὶ τούτῳ ἐπιβουλεύει καὶ Κῦρον αὐτὸν ὄντα Τῦρόν τινα ἀπέφηνεν.

-

οὕτω μὲν οὖν ὅσον ἐς φωνὴν ἀνθρώπους ἀδικεῖ· ἔργῳ,δὲ πῶς; κλάουσιν ἄνθρωποι καὶ τὴν αὑτῶν τύχην ὀδύρονται καὶ Κάδμῳ καταρῶνται πολλάκις, ὅτι τὸ Ταῦ ἐς τὸ τῶν στοιχείων γένος παρήγαγε· τῷ γάρ τούτου σώματί φασι τοὺς τυράννους ἀκολουθήσαντας καὶ μιμησαμένους αὐτοῦ τὸ πλάσμα ἔπειτα σχήματι τοιούτῳ ξύλα τεκτήναντας ἀνθρώπους ἀνασκολοπίζειν ἐπʼ αὐτά· ἀπὸ δὲ τούτου καὶ τῷ τεχνήματι τῷ πονηρῷ τὴν πονηρὰν ἐπωνυμίαν συνελθεῖν. τούτων οὖν ἁπάντων ἕνεκα πόσων θανάτων τὸ Ταῦ ἄξιον εἶναι νομίζετε; ἐγὼ μὲν γὰρ οἶμαι δικαίως τοῦτο μόνον ἐς τὴν τοῦ Ταῦ τιμωρίαν ὑπολείπεσθαι, τὸ τῷ σχήματι τῷ αὑτοῦ τὴν δίκην ὑποσχεῖν.

+

οὕτω μὲν οὖν ὅσον ἐς φωνὴν ἀνθρώπους ἀδικεῖ· ἔργῳ δὲ πῶς; κλάουσιν ἄνθρωποι καὶ τὴν αὑτῶν τύχην ὀδύρονται καὶ Κάδμῳ καταρῶνται πολλάκις, ὅτι τὸ Ταῦ ἐς τὸ τῶν στοιχείων γένος παρήγαγε· τῷ γὰρ τούτου σώματί φασι τοὺς τυράννους ἀκολουθήσαντας καὶ μιμησαμένους αὐτοῦ τὸ πλάσμα ἔπειτα σχήματι τοιούτῳ ξύλα τεκτήναντας ἀνθρώπους ἀνασκολοπίζειν ἐπʼ αὐτά· ἀπὸ δὲδὲ Harmon: δὴ MSS. τούτου καὶ τῷ τεχνήματι τῷ πονηρῷ τὴν πονηρὰν ἐπωνυμίαν συνελθεῖν. τούτων οὖν ἁπάντων ἕνεκα πόσων θανάτων τὸ Ταῦ ἄξιον εἶναι νομίζετε; ἐγὼ μὲν γὰρ οἶμαι δικαίως τοῦτο μόνον ἐς τὴν τοῦ Ταῦ τιμωρίαν ὑπολείπεσθαι, τὸ τῷ σχήματι τῷ αὑτοῦ τὴν δίκην ὑποσχεῖν.ὑποσχεῖν MSS. add ὑποσχεῖν, ὃ δὴ σταυρὸς εἶναι ὁπὸ τούτου μὲν ἐδηαιουργήθη, ὑπὸ δὲ ἀνθρώπων ὀνομάζεται, excisel by Sommnerbrodt.

 diff --git a/data/tlg0062/tlg015/__cts__.xml b/data/tlg0062/tlg015/__cts__.xml index d5ab8de15..f399d8cd7 100644 --- a/data/tlg0062/tlg015/__cts__.xml +++ b/data/tlg0062/tlg015/__cts__.xml @@ -1,11 +1,17 @@ - + Symposium - + Συμπόσιον ἢ Λαπίθαι Lucian, Vol. 1. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1913. - - \ No newline at end of file + + + The Carousal, or the Lapiths + Lucian, Vol. 1. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1913. + + + + diff --git a/data/tlg0062/tlg015/tlg0062.tlg015.perseus-eng1.xml b/data/tlg0062/tlg015/tlg0062.tlg015.perseus-eng1.xml new file mode 100644 index 000000000..67157b082 --- /dev/null +++ b/data/tlg0062/tlg015/tlg0062.tlg015.perseus-eng1.xml @@ -0,0 +1,1245 @@ + + + + + + +The Carousal, or the Lapiths +Lucian of Samosata +Austin Morris Harmon, 1878-1950 +National Endowment for the Humanities +Gregory Crane + +Gregory Crane +OCRd, tagged and added initial corrections to the text + + + +Perseus Digital Library +tlg0062.tlg001.1st1K-eng1.xml + +Available under a Creative Commons Attribution-ShareAlike 4.0 International License + +2023 +Trustees of Tufts University +United States + + + + + +Lucian + + +Austin Morris Harmon + + +Lucian of Samosata + +Trustees of Tufts University +Cambridge, MA +1913 + +1 + +The Hathi Trust + + + + + +

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+ + + + + +Greek +Latin + + + + + + + + +
+The Carousal, or the LapithsThe sub-title comes from the parallel that Lucian draws +(in section 45) between this affair and the wedding breakfast +of Peirithous, which ended in a hand-to-hand encounter +between the Centaurs and the Lapiths. The piece is thought +to Be modelled on the Symposium of Menippus, the Cynic +satirist. +

+ +They say you had all kinds of sport yesterday, +Lycinus, at the house of Aristaenetus, at dinner, and +that several speeches on philosophy were made, out +of which quite a quarrel arose. Unless Charinus was +lying, the affair even ended in wounds and the party +was finally broken up by the shedding of blood.

+ +

+Now how did Charinus know that, Philo? He did +not dine with us.

+ +

+He said that Dionicus, the doctor, told “him. +Dionicus, I suppose, was one of the guests.

+ +

+Yes, to be sure ; but even he was not there for all +of it, from the very beginning: it was late and the +battle was about half over when he came on the +scene, a little before the wounds. So I am surprised +that he could give a clear account of any of it, as he +did not witness what led up to the quarrel that +ended in bloodshed. + +

+ +

+ +True, Lycinus; and for that very reason Charinus +told us, if we wanted to hear the truth of it and all +the details, to come to you, saying that Dionicus + + + + +himself had said that he was not there for all ot it, +but that you knew exactly what had happened and +could actually recite the speeches, being, as you are, +an attentive and not a careless listener to such +discussions. So do hurry and give us this most +delightful entertainment—-for none, I am sure, could +»be more delightful, at least to me, especially as we +‘shall enjoy a peaceful and bloodless entertainment, +without intemperance and out of range of missiles, +whether it was old men or young who misconducted +themselves at dinner, led on by strong drink to do +and say what they should not. + +

+ +

+ +It was rather a silly affair, Philo, and yet you want +me to publish it abroad and tell what happened when +heads were turned with wine, when it all should be +forgotten and the whole business put down'to a god— . +Dionysus, I mean, who scarcely permits anyone to +remain uninitiated in his rites and a stranger to his +revels. Don’t you think it rather bad form to +enquire into such matters minutely? The proper +thing is to leave them behind you in the diningroom when you go away. As you know, there is a +saying from the poets: “I hate to drink with him +that hath a memory.” +Author unknown : quoted also by Plutarch (Prooemium to +Quaest. Sympos.). See also Index to Corpus Paroemiogr. Gr. +And Dionicus did not do +right, either, to blab it all to Charinus and besprinkle philosophers with the copious dregs of their +stale cups. As for me—get out with you! I shan’t +tell you anything of the kind !

+
+ +
+

+That is all put on, Lycinus. But you needn’t have +acted that way with me, for I know very well that + + + + + +you are much more eager to talk than I to listen, and +I have an idea that if you had nobody to listen to +you, you would enjoy going up to a pillar or a statue +and pouring it all out in a stream, without a pause. +In fact, if I should wish to go away now, you would +not let me go untold, but would hold me and follow +me and entreat me. And now I am going to take +my turn at putting on. (Turns to‘another friend.) If +you like, let’s go and find out about it from someone +else. (To Lyctnus.) You may keep your story to +yourself!

+ +

+Don’t get angry! I will tell you, since you +are so anxious, but don’t you tell a lot of people.

+
+ +
+

+If I have not forgotten all I know of you, Lycinus, +you will do that better than I can, and you will +lose no time in telling everybody, so that I shan’t be +needed. + +

+ +But first tell me one thing—was it to +celebrate the wedding of his son Zeno that +Aristaenetus entertained you ?

+ +

+No, he was marrying his daughter Cleanthis to +the son of Eucritus the banker, the lad who is +studying philosophy.

+ +

+A very good-looking lad, to be sure; still immature, though, and hardly old enough to be married.

+ +

+But he could not find anyone who suited him +better, I suppose. As this boy seemed to be +mannerly and had taken an interest in philosophy, + + + + +and also as he was the only son of Eucritus, who is +rich, he preferred him to all the rest as a husband +for his daughter.

+ +

+You give a very good reason in saying that Eucritus +is rich. But come, Lycinus, who were the people +at dinner ? + +

+ +

+ + +Why should I tell you all of them? The philosophers and literary men, whom, I suppose, you +are most eager to hear about, were Zenothemis, the +old man of the Porch, +The Porch: where Zeno the Stoic used to teach. and along with him Diphilus, +whom they call “Labyrinth,” tutor of Aristaenetus’ +boy Zeno. From the Walk +The Walk (xepfxaros) in the Lyceum, where the Peripatetics had their meeting-place. there was Cleodemus— +you know him, the mouthy, argumentative fellow, +whom his pupils call “Sword” and “Cleaver.” +Hermon the Epicurean was there too, and as he +came in the Stoics at once began to glower at him +and turn their backs on him; it was clear that they +loathed him as they would a parricide or a man +under a curse. These men had been asked to +dinner as Aristaenetus’ own friends and associates, and +also the grammarian Histiaeus and the rhetorician +Dionysodorus. + +

+ +

+ +Then, too, on account of Chaereas, the +bridegroom, Ion the Platonic philosopher, who is his +teacher, shared the feast—a grave and reverend +person to look at, with great dignity written on his +features. Indeed, most people call him “Rule,” out +of regard for the straightness of his thinking. When +he came in, they all arose in his honour and received +him like a supernatural being; in short it was a regular +divine visitation, the advent of Ion the marvellous. + + + + + + + +

+ +

+ +By that time we had to take our places, for almost +everyone was there. On the right as you enter, the +women occupied the whole couch, as there were +a good many of them, with the bride among them, +very scrupulously veiled and hedged in by the +women. Toward the back door came the rest of the +company according to the esteem in which each was +held. + +

+ +

+ +Opposite the women, the first was Eucritus, +and then Aristaenetus. Then a question was raised +whether Zenothemis the Stoic should have _precedence, he being an old man, or Hermon the +Epicurean, because he was a priest of the Twin +Brethren and a member of the leading family in the +city. But Zenothemis solved the problem ; “Aristaenetus,” said he, “if you put me second to +this man here,— an Epicurean, to say nothing worse +of him,—I shall go away and leave you in full +possession of your board.” With that he called his +attendant and made as if to go out. So Hermon +said: “Take the place of honour, Zenothemis; but +you would have done well to yield to me because I +am a priest, if for no other reason, however much +you despise Epicurus.” “You make me laugh,’ +said Zenothemis: “an Epicurean priest!’ With +these words he took his place, and Hermon next +him, in spite of what had passed ; then Cleodemus +the Peripatetic ; then Ion, and below him the bridegroom, then myself; beside me Diphilus, and +below him his pupil Zeno; and then the rhetorician +Dionysodorus and the grammarian Histiaeus, + + + + + +

+ +

+ + +Heavens, Lycinus, it’s a learned academy, this dinner +party that you are telling of! Philosophers almost +to a man. Good for Aristaenetus, I say, because +in celebrating the greatest festival day that there is, +he thought fit to entertain the most learned men in +preference to the rest of the world, and culled the +bloom, as it were, of every school, not including some +and leaving out others, but asking all without +discrimination.

+ +

+Why, my dear fellow, he is not one of the common +run of rich men; he is interested in culture and +spends the better part of his time with these people. + +

+ +

+ +Well, we dined peacefully at first, and were served +with all sorts of dishes, but I don’t suppose there is +any need of enumerating them—the sauces and +pastries and ragouts. There was everything, and +plenty of it. Meanwhile Cleodemus bent over to +Ion and said : “Do you see the old man ?””—meaning +Zenothemis: I was listening, you know. “How he +stuffs himself with the dainties and has covered his +cloak with soup, and how much food he hands to his +attendant standing behind him! He thinks that the +others do not see him, but he forgets the people at +his back. Point it out to Lycinus, so that he can +testify to it.’ But I had no need of Ion to point it +out, for I had seen it all from my coign of vantage +some time ago. + +

+ +

+Just as Cleodemus said that, Alcidamas the Cynic +romped in uninvited, getting off the commonplace +joke about Menelaus coming of his own accord. +Ihiad 2, 408. +Most of them thought he had done an impudent + + + + + +thing, and they slyly retorted. with the first thing +they could think of, one growling under his breath, + + +Menelaus, thou’rt a fool! Iliad 7, 109. another: + + + +But Agamemnon, Atreus’ son, was sorely vexed, Iliad 1, 24. + +and others +other remarks that, in the circumstances, were to the +point and witty. But nobody dared to speak out, +for they all feared Alcidamas, who was really “good +at the war-cry,” +Like Menelaus: Iliad 2, 408. and the noisiest of all the Cynic +barkers, for which reason he was considered a +superior person and was a great terror to everybody.

+
+ +
+

+Aristaenetus commended him and bade him take +a chair and sit beside Histiaeus and Dionysodorus. +“Get out with you!” said he. “What you tell me +to do is womanish and weak, to sit on a chair or on +a stool, like yourselves on that soft bed, lying almost +flat on your batks while you feast, with purple cloths +under you. I shall take my dinner on my feet as I +walk about the dining-room, and if I get tired I'll lie +on the floor, leaning on my elbow, with my cloak +under me, like Heracles in the pictures they paint +of him.” “Very well,” said Aristaenetus ; “if you +prefer it that way.” Then Alcidamas began to +circle about for his dinner, shifting 1o richer +pasturage as the Scythians do, and following the +orbits of the waiters.

+
+ +
+

But even while he was eating +he was not idle, for he talked of virtue and vice all +the time, and scoffed at the gold and silver plate; +for example, he asked Aristaenetus what was the use +of all those great goblets when earthenware would +do just as well. But he had begun to be a bore by + + + + + + + +this time, so Aristaenetus put a quietus on him for +the moment by directing the waiter to give him a +big bowl and pour him out a stiffer drink. He +thought that he had had a good idea, little realising +what woes that bowl was destined to give rise to. +On taking it, Alcidamas kept quiet for a little while, +throwing himself on the floor and lying there halfnaked as he had threatened, with his elbow squared +under him and the bowl in his right hand, just as +Heracles in the cave of Pholus is represented by +the painters. + +

+ +

+ +By this time the cup was going round continually +among the rest of the party, there were toasts and +conversations, and the lights had been brought +in. Meanwhile, noticing that the boy in attendance ~ +on Cleodemus, a handsome cup-bearer, was smiling +(I must tell all the incidents of the feast, I suppose, +especially whatever happened that was rather good), +I began to keep special watch to see what he +was smiling about. After a little while he went up +to Cleodemus as if to take the cup from him, and +Cleodemus pressed his finger and gave him two +drachmas, I think, along with the cup. The boy +responded to the pressure of his finger with another +smile, but no doubt did not perceive the money, so +that, through his not taking it, the two drachmas +fell and made a noise,.and they both blushed very +noticeably. Those near by them wondered whose +the coins were ; for the lad said he had not dropped +them, and Cleodemus, beside whom the noise was +made, pretended that he had not let them fall. So +the matter was disregarded and ignored, since not + + + + +very many saw it except surely Aristaenetus, for he +shifted the boy a little later on, sending him out +of the room unobtrusively, and directed one +of the full-grown, muscular fellows, a muleteer +or stable-boy, to wait on Cleodemus. So the affair +turned out in that way, whereas it would have +caused Cleodemus great shame if it had been +speedily noised about among the whole company +instead of being hushed up on the spot by the +clever manner in which Aristaenetus treated the silly +performance. + +

+ +

+ +The Cynic Alcidamas, who was tipsy by this time, +enquired the name of the bride, and then, after +calling for silence in a loud voice and fixing his eyes +on the women, he said: “Cleanthis, I pledge you +Heracles, my patron.” Since everybody laughed at +that, he said: “Did you laugh, you scum of the +earth, that I gave the bride a toast to our god +Heracles? I’d have you to know that if she doesn’t +accept the bowl from me, she will never have a son +like me, invincible in courage, unfettered in intellect +and as strong in body as I am,” and with that +he bared himself still more, in the most shameless +way. Again the guests laughed at all this, and he +got up in anger with a fierce, wild look, clearly +not intending to keep the peace any longer. Perhaps he would have hit someone with his staff if just +in the nick of time a huge cake had not been +brought in; but when he set eyes on that, he +became calmer, put away his wrath, and began +to walk about and stuff himself.

+
+ +
+

Most of the + + + + +company were drunk by then, and the room was full +of uproar. Dionysodorus the rhetorician was making +speeches, pleading first on one side and then on the +other, and was getting applauded by the servants +who stood behind him. Histiaeus the grammarian, +who had the place next him, was reciting verse, +combining the lines of Pindar and Hesiod and +Anacreon in such a way as to make out of them a +single poem and a very funny one, especially in the +part where he said, as though foretelling what was +going to happen: + +They smote their shields together, + Iliad 4, 447. +and + +Then lamentations rose, and vaunts of men. + Iliad 4, 450Ausonius’ Cento Nupiialis, an epithalamium composed of tags from Vergil, illustrates Lucian’s +meaning perfectly. + +But Zenothemis was reading aloud from a closely +written book that he had taken from his attendant.

+
+ +
+

+When, as often happens, the service of the waiters +was interrupted for a while, Aristaenetus planned +to prevent even that period from being unentertaining and empty, and ordered the clown to come +in and do or say something funny, in order to +make his guests still merrier. In came an ugly +fellow with his head shaven except for a few hairs +that stood up straight on his crown. First he +danced, doubling himself up and twisting himself +about to cut a more ridiculous figure; then he beat +time and recited scurrilous verses in an Egyptian +brogue, and finally he began to poke fun at the +guests.

+
+ +
+

The rest laughed when they were made +fun of, but when he took a fling at Alcidamas in + + + + + + +the same way, calling him a Maltese lapdog, +The joke here lies primarily in the play on κύων (Cynic), +but it should also be borne in mind that the Greek name +Melite was given not only to the island of Malta, but to the +deme in Athens in which the worship of Heracles, the patron +of the Cynic sect, was localised. Alcidamas got angry: indeed, for a long time it had +been plain that he was jealous because the other +fellow was making a hit and holding the attention +of the room. So, throwing off his philosopher’s +cloak, he challenged him to fight, or else, he said, +he would lay his staff on him. Then poor Satyrion, +for that was the clown’s name, stood up to him and +fought. It was delicious to see a philosopher squaring +off at a clown, and giving and receiving blows in +turn. Though some. of onlookers were disgusted, +others kept laughing, until finally Alcidamas had +enough of his punishment, well beaten by a tough +little dwarf. So they got roundly laughed at. + +

+ +

+ + +At that point Dionicus, the doctor, came in, not +long after the fray. He had been detained, he said, +to attend a man who had gone crazy, Polyprepon the +flute-player; and he told a funny story. He said +that he had gone. into the man’s room without +knowing that he was already affected by the trouble, +and that Polyprepon, getting out of bed quickly, had +locked the door, drawn a knife, handed him his flutes +and told him to begin playing; and then, because +he could not play, had beaten him with a strap on +the palms of his hands. At last in the face of so +great a peril, the doctor devised this scheme: he +challenged him to a match, the loser to get a certain +number of blows. First he himself played wretchedly, and then giving up the flutes to Polyprepon, he + + + + + +took the strap and the knife and threw them quickly +out of the window into. the open court. Then, +feeling safer, he grappled with him and called the +neighbours, who prised the door open and rescued +him. And he showed the marks of the blows, and +a few scratches on his face. +Dionicus, who had made no less of a hit than the +clown, thanks to his story, squeezed himself in +beside Histiaeus and fell to dining on what was left. +His coming was a special dispensation, for he proved +very useful in what followed. + +

+ +

+ +You see, a servant +came into the midst of us, saying that he was from +Hetoemocles the Stoic and carrying a paper which +he said his master had told him to read in public, so +that everybody would hear, and then to go back +again. On getting the consent of Aristaenetus, he +went up to the lamp and began to read.

+ +

+I suppose, Lycinus, that it was an address in +praise of the bride, or else a wedding-song? They +often write such pieces.

+ +

+Of course we ourselves expected something of the +sort, but it was far from that: its contents were :

+ +
+

"Hetoemocles the philosopher to Aristaenetus.

+

“How I feel about dining out, my whole past life +can testify; for although every day I am pestered +by many men much richer than you are, nevertheless +I am never. forward about accepting, as I am familiar + + + + +with the disturbances and riotous doings at dinnerparties. But in your case and yours only I think I +have reason to be angry, because you, to whom I +have so long ministered indefatigably, did not think +fit to number me among your friends : no, I alone do +not count with you, and that too though I live next +door. I am indignant, therefore, and more on your +account than on my own, because you have shown +yourself so thankless, For me, happiness is not a +matter of getting a wild boar, a hare or a cake— +things which I enjoy ungrudged at the tables of +other people who know what is right. Indeed, today I might have had dinner with my pupil +Pammenes (and a splendid dinner, too, they say), but +I did not accede to his entreaties, saving myself for +you, fool that I was. + +

+ +

+You, however, have given me +the go-by and are entertaining others. No wonder, +for you are even yet unable to distinguish between +the better and the worse, and you have not the +faculty of direct comprehension, either. But I know +where all this comes from—those wonderful philosophers of yours, Zenothemis and the Labyrinth, whose +mouths I could very soon stop, I know, with a single +syllogism, Heaven forgive me for boasting! Just +let one of them say what philosophy is, or, to go +back to the elements, what is the difference between +attribute and accident.More literally, ἕξις means a permanent state, σέσις a +transient state. I shall not mention an +of the fallacies like ‘ the horns,’ ‘ the heap,’ or ‘ the +mower.’ +The Stoics devoted a great deal of study to the invention +and solution of fallacies. “The horns” ran thus: “All that +you have not lost, you have; but you have not lost horns, +ergo, you have them.” In "the heap” the philosopher proves that one grain of corn makes a heap; in “the +mower,” that a man who says he will mow a field will not +and cannot mow it. Several other fallacies are illustrated +in "Philosophers for Sale,” 22. + + + + +“Well, much may your philosophers profit you ! +Holding as I do that only what is honourable is good, +I shall easily stand the slight.

+
+ +
+

But you need not +think you can afterwards take refuge in the plea +that you forgot me in all the confusion and bother, +for I spoke to you twice to-day, not only in the morning at your house, but later in the day, when you +were sacrificing at the temple of Castor and Pollux, +“I have made this statement to set myself right with +your guests. + +

+ +

+ +But if you think that I am angry over +a mere dinner, call to mind the story of Oeneus and +you will see that Artemis herself was angry because +she was the only one whom he had not asked to the +sacrifice when he entertained all the rest-of the +gods. Homer puts it something like this: +Whether he forgot or would not, greatly was his soul +at fault.Iliad 9, 537. +Euripides says : +This land is Calydon, lying over seas +From Pelops’ isle ; a land of fertile plains. + +From the lost Meleager of Euripides. + + . +And Sophocles: + +A boar, a monstrous thing, on Oeneus’ fields +Turned loose Latona’s lass, who kills afar. + +From the lost Meleager of Sophocles. + +

+ +

+“I bring to your attention only these few points +out of many, so that you may learn what sort of man +you have left out in favour of Diphilus, whom you +entertain and have put in charge of your son. No + + + + + + + +wonder, for he is nice to the boy and is an indulgent tutor. If it were not beneath me to say such +things, I might have told you something more, and +if you wished you could find out from Zopyrus, the +boy’s attendant, that it is true. But it is wrong to. +make trouble at a wedding and to defame others, +especially with charges sounseemly. Albeit Diphilus +deserves it for having won two pupils away from me, +I shall hold my tongue in deference to Philosophy +herself. + +

+ +

+ +“I have directed my servant, in case you offer him +a portion of boar’s flesh or venison or sesame-cake to +bring to me as an excuse for not asking me to dinner, +not to take it, for fear it may seem as though I sent +him with that in view.” + +

+ +

+ +While all that was being read, my dear fellow, the +sweat poured off me for shame, and to quote the +saying, I prayed that the earth would swallow me +when I saw the guests all laughing at every +sentence, especially as many as knew Hetoemocles, +a man with gray hair who looked to be highminded. It was a marvel to me that such a man +had hoodwinked them, deceiving them with his +beard and the concentration expressed in his +features. It was my notion that Aristaenetus +had not carelessly overlooked him, but that, not +thinking he would accept if invited, he would not +expose himself to any such treatment, and so thought +best not to try him at all.

+
+ +
+

When at last the slave +stopped reading, the whole party looked at Zeno and +Diphilus, who were frightened and pale, and by the +distress in their faces acknowledged the truth of the + + + + +charges brought by Hetoemocles. Aristaenetus was +perturbed and fall of confusion, but he told us to go +on drinking just the same and tried to smooth the +business over, smiling as he did so; the servant he +sent away with the words: “I will see to it.” After +a little while Zeno withdrew unobservedly, for his +attendant directed him to go, as if at the bidding of +his father. + +

+ +

+ +Cleodemus had long been looking for an opportunity, as he wanted to pitch into the Stoics and was +ready to burst because he could not find a satisfactory +opening. But at last the letter gave him his cue, +and he said: “That is what your noble Chrysippus +does, and your wonderful Zeno and Cleanthes! +They are nothing but miserable phrase-makers and +question-mongers, philosophers in dress, but in-all +else just like Hetoemocles, most of them. And the +letter—see how venerable it is! To cap all, Aristaenetus is Oeneus and Hetoemocles is Artemis! Good +Lord! In excellent taste, all of it, and just the +thing for a festive occasion!” + +

+ +

“Yes,” said Hermon, +from his place above Cleodemus, “I suppose he had +heard that Aristaenetus had a boar ready for the +dinner, so that he thought it not inopportune to +mention the boar of Calydon. Come, Aristaenetus, +in the name of Hospitality send him a portion with +all speed, for fear you may be too late and the old +man may waste away like Meleager from hunger! +Yet it would be no hardship to him, for Chrysippus +held that all such things are of no import.” + + +The Stoics divided the objects of human endeavour into +three classes—the good, which were to be sought; the +bad, which were to be shunned; and the indifferent, or +unimportant, which were neither to be sought nor shunned. +

+ +

+ + + + +“What, do you dare to mention the name of +Chrysippus ?” said Zenothemis, rousing himself and +shouting at the top of his voice."Dare you judge +Cleanthes and Zeno, who were learned men, by a +single individual who is not a regular philosopher, by +Hetoemocles the charlatan? Whoare you two, pray, +to say all that? Hermon, didn’t you cut off the hair +of the Twin Brethren because it was gold?Antique statues with golden (or gilded) hair are +mentioned not infrequently. In the "Timon” (4) Lucian +alludes to the theft of the hair from the head of the famous +statue of Zeus in Olympia. +You'll +suffer for it, too, when the executioner gets you! +And as for you, Cleodemus, you had an affair with +the wife of your pupil Sostratus, and were found out +and grossly mishandled. Have the grace to hold your +tongues, then, with such sins on your consciences !”’ +“But I don’t sell the favours of my own wife as you +do,” said Cleodemus, “nor did I take my foreign pupil’s +allowance in trust and then swear by Athena Polias +that I never had it, nor do I lend money at four per +cent. a month, nor throttle my pupils if they fail to +pay their fees in time.” “But you can’t deny,” said +Zenothemis, “that you sold Crito a dose of poison for +his father!” + +

+ +

+ +And with that, being in the act of +drinking, he flung on the pair all that was left in the +cup, and it was about half full! Ion also got the +benefit of his nearness to them, and he quite deserved +it. Well, Hermon, bending forward, began wiping +the wine from his head and calling the guests to +witness what had been done to him. But Cleodemus, +not having a cup, whirled about and spat on Zenothemis; then, taking him by the beard with his left +hand, he was about to hit him in the face, and would + + + + + +have’ killed the old man if Aristaenetus had not +stayed his hand, stepped over Zenothemis and lain +down between them, to separate them and make +them keep the peace with him for a dividing-wall. + +

+ +

+While all this was going -on, Philo, various +thoughts were in my mind; for example, the very +obvious one that it is no good knowing the liberal +arts if one doesn’t improve his way of living, too. +At any rate, the men I have mentioned, though +clever in words, were getting laughed at, I saw, for +their deeds. And then I could not help wondering +whether what everyone says might not after all be +true, that education leads men away from right +thinking, since they persist in having no regard for +anything but books and the thoughts in them. At +any rate, though so many philosophers were present, +there really was not a single one to be seen who was +devoid of fault, but some acted disgracefully and +some talked still more disgracefully ; and I could not +lay what was going on to the wine, considering what +Hetoemocles had written without having had either +food or drink. + +

+ +

+ +The tables were turned, then, and +the unlettered folk were manifestly dining i in great +decorum, without either getting maudlin or behaving +disreputably ; they simply laughed and passed judgement, perhaps, on the others, whom they used to +admire, thinking them men of importance because of +the garb they wore. The learned men, on the +contrary, were playing the rake and abusing each +other and gorging themselves and bawling and +coming to blows ; and “marvellous” Alcidamas even +made water right there in the room, without showing + + + + +any respect for the women. It seemed to me that, +to use the best possible simile, the events of the +dinner were very like what the poets tell of Discord. +They say, you know, that, not having been asked to +the wedding of Peleus, she threw the apple into the +company, and that from it arose the great war at +Troy. +The golden apple, for the fairest of the goddesses, was +awarded to Aphrodite by Paris, who was paid for his +decision by being given the love of Helen. +Well, to my thinking ‘Hetoemocles by +throwing his. letter into the midst of us like an +Apple of Discord had brought on woes quite as great +as those of the Iliad. + +

+ +

+ +The friends of Zenothemis and Cleodemus did not +stop quarrelling when Aristaenetus came between +them. “For the present,’ said Cleodemus, “it is +enough if you Stoics are shown up in your ignorance, +but to-morrow I will pay you back as I ought. Tell +me, then, Zenothemis, or you, Diphilus, you pattern +of propriety, why it is that although you say moneygetting is of no import, you aim at nothing in the +world but getting more, and for this reason always +hang about rich people and lend money and extort +high interest and teach for pay; and again, why is +it that although you hate pleasure and inveigh +against the Epicureans, you yourselves do to others +and suffer others to do to you all that is most +shameful for pleasure’s sake; you get angry if a +man does not ask you to dinner, and when you are +actually asked, you not only eat quantities but hand +over quantities to your servants,’—and with that +he tried to pull away the napkin that Zenothemis’ +slave was holding. It was full of meats of all kinds, +and he intended to open it and throw its contents + + + + + +on the ground, but the slave clung to it stoutly and +did not let him. + +

+ +

+ +“Bravo, Cleodemus,” said Hermon; +“let them tell why they inveigh against pleasure +when they themselves want to have more of it than +the rest of mankind.” “No,” said Zenothemis, “but +do you, Cleodemus, say why you hold that wealth is +important.” “No, that is for you to do!” This +went on for a long while, until Ion, bending forward +to make himself more conspicuous, said : “Stop, and +if you wish I will put before you a topic for a +discussion worthy of the present festal day, and you +shall talk and listen without quarrelling, exactly as +in our Plato’s circle, where most of the time was +passed in discussion.” All the guests applauded, +especially Aristaenetus and Eucritus, who hoped at +least to do away with the unpleasantness in that +way. Aristaenetus went back to his own place, +trusting that peace had been made. + +

+ +

+ +At the same +time we were served with what they call the “Full +Dinner”’—a bird apiece, boar’s flesh and_hare’s, +broiled fish, sesame-cakes and sweetmeats; all of +which you had leave to carry away. They did not +put a separate tray in front of each of us, but +Aristaenetus and Eucritus had theirs together on a +single table, and each was to take what was on his +side. In like manner Zenothemis the Stoic and +Hermon the Epicurean had theirs together, and then +Cleodemus and Ion, who came next, and after them +the bridegroom and myself; Diphilus, however, had +two portions set before him, as Zeno had gone away. +Remember all this, Philo, please, because it is of +importance for my story. +ed + + + + + +I shall remember, of course. +

+ +

+ +Well, Ion said: “Then I will begin first, if you +like”; and after a little pause: “Perhaps with men of +such distinction here we ought to talk of ‘ideas’ and +incorporeal entities and the immortality of the soul ; +but in order that I may not be contradicted by all +those who are not of the same belief in philosophy, +I shall take the topic of marriage and say what is +fitting. It were best not to need marriage, but to +follow Plato and Socrates and be content with friendship: at all events only such as they can attain perfection in virtue. But if we must marry, we should +have our wives in common, as Plato held, so as to be +devoid of envy.”

+ +
+

+These remarks gave rise to laughter, because +they were made out of season. But Dionysodorus +said : “Stop your outlandish jabbering! Where can +the word envy be found in that sense, and in what +author?”The rhetorician ζῆλος at Ion for using ¢jAos in the sense +of ζηλοτυπία, ‘ jealousy in love.’ “What, do you dare open your mouth, +you scum of the earth?” said Ion, and Dionysodorus +began to give him back his abuse in due form. +But the grammarian Histiaeus (simple soul!) said: +“Stop, and I will read you a wedding-song,””

+
+ +
+

and +began to read. The verses were these, if I remember +right : + +O what a maiden in the halls +Of Aristaenetus +Her gentle nurture had, our queen +Cleanthis glorious ! + + + + + + +Superior to other maids +As many as there be, +Than Aphrodite prettier +And Helen eke is she. +To you, O groom, a greeting too, +Most handsome of your mates +And handsomer than those of old +Of whom Homer relates. +We unto you the song you hear +Will sing repeatedly +To celebrate your wedding-day : +It’s made for both you see !The translator’s version is perhaps better than the +original : it could not, be worse. + + +

+ +

+ +That caused a laugh, as you can imagine; and +then it was time to take what was set before us. +Aristaenetus and Eucritus each took the portion in +front of him: I took what was mine and Chaereas +what was set before him, and Ion and Cleodemus +did likewise. But Diphilus wanted to carry off not +only his own but all that had been served for Zeno, +who was away; he said that it had been served +to him alone, and fought with the servants. They +caught hold of the bird and tried to pull it away +from each other as if they were tugging at the body +of Patroclus, and at last he was beaten and let go. +He made the company laugh heartily, especially +because he was indignant afterwards, just as if he +had been done the greatest possible wrong. + +

+ +

+ +Hermon and Zenothemis were lying side by side, +as I have said, Zenothemis above and Hermon below +him. The shares served them were identical in all +but one point, and they began to take them + + + + + +peaceably. But the bird in front of Hermon was +the plumper, just by chance, no doubt. In that case +too each should have taken his own, but at this +juncture Zenothemis—follow me closely, Philo, for +we have now reached the crisis of events—Zenothemis, I say, let the bird beside him alone and proceeded to take the one before Hermon, which was +fatter, as I have said. Hermon, however, seized it +also and would not let him be greedy. Thereat +there was a shout: they fell on and actually hit +one another in the face with the birds, and each +caught the other by the beard and called for help, +Hermon to Cleodemus, and Zenothemis to Alcidamus +and Diphilus. The philosophers took sides, some +with one, and some with the other, except Ion alone. + +

+ +

+ +That man +kept himself neutral, and they pitched in +and fought. Zenothemis picked up a bowl that was +on the table in front of Aristaenetus and threw it at +Hermon, + +And him it missed and went another way; + +Cf. Iliad 11, 233 + +but it cracked the crown of the bridegroom, +inflicting a wound that was generous and deep. Consequently there was an outcry from the women, and +most of them sprang to the battle-field, especially +the lad’s mother when she saw the blood; and the +bride also sprang from her place in alarm over him. +Meanwhile Alcidamas distinguished himself on the +side of Zenothemis. Laying about him with his +staff, he broke the head of Cleodemus and the jaw of +Hermon, and he disabled several of the servants +who were trying to rescue them. But the -other + + + + + +side did not give way, for Cleodemus with a stifl +finger gouged out the eye of Zenothemis and got him +by the nose and bit it off, while as for Hermon, when +Diphilus was coming to the support of Zenothemis +he threw him head first from the couch. + +

+ +

+ +Histiaeus +the grammarian was wounded, too, in trying to +separate them—he was kicked .in the teeth, I think, +by Cleodemus, who supposed him to be Diphilus. +At all events the poor fellow was laid low, “vomiting +gore,” as his own Homer says. The whole place, +however, was full of noise and tears, and the women, +gathered about Chaereas, were wailing, while the +rest of the men were trying to quiet things down. +Alcidamas wes the greatest nuisance in the world, +for when he had once routed his opponents he hit +everybody that fell in his way. Many would have +gone down before him, you may be sure, if he had +not broken his staff. As for me, I stood by the +wall and watched the whole performance without +taking part in it, for Histiaeus had taught me how - +tisky it is to try to part such fights. You would +have said they were Lapiths and Centaurs, to see +tables going over, blood flowing and cups flying. + +

+ +

+ + +At last Alcidamas knocked over the lamp-stand +and brought on profound darkness, and as you can +imagine, the situation became far worse, for it was +not easy for them to provide more light, while on +the other hand many dire deeds were done in the +darkness. When some one finally came in with a + + + + +lamp, Alcidamas was caught stripping the flute-girl +and trying to ravish her, while Dionysodorus +was found to have done something else that was +ridiculous, for as he got up a bowl fell out of the +folds of his cloak. Then by way of clearing himself +he said that Ion had picked it up in the confusion +and had given it to him, so that it might not get +lost; and Ion considerately said that he had done +so. + +

+ +

+ +Thereupon the dinner-party broke up. After the +tears, it had ended in a new burst of laughter over +Alcidamas, Dionysodorus and Ion. The wounded +men were carried away in sorry condition, especially +the old man Zenothemis, who had one hand on his +nose and the other on his eye and was shouting that +he was dying with pain, so that Hermon, in spite of +his own sad plight (for he had had two teeth +knocked out) called attention to it and said: “Just +remember, Zenothemis, that you do consider pain of +some cunsequence, after all!” The bridegroom, after +his wound had been dressed by Dionicus, was taken +home with his head wrapped in bandages, in the +carriage in which he had expected to take away his +bride ; it was a bitter wedding that he celebratcd, +poor fellow! As for the rest, Dionicus did the best +he could for them and they were taken of to bed, +most of them vomiting in the streets. But Alcidamas +stayed right there, for they could not turn the man +out, once he had thrown himself down crosswise on +the couch and gone to sleep. + + + +

+
+ +
+

+Well, Philo, that was the end of the dinner-party: +it would be better, though, to say at the close as +they do in the plays of Euripides: + + +In many shapes appear the powers above, +And many things the gods surprise us with, +While those we look for do not come about.These lines occur at the close of the Alcestis, the +Andromache, the Barchae and the Helen, and, with a slight +change, in the Medea. + +For all of it, you know, was quite unexpected. This +much, however, I have at last learned, that it is not +safe for a man of peace to dine with men so +learned. + + +

+
+ diff --git a/data/tlg0062/tlg015/tlg0062.tlg015.perseus-grc2.xml b/data/tlg0062/tlg015/tlg0062.tlg015.perseus-grc2.xml index 8ce4ae447..63a0b2c44 100644 --- a/data/tlg0062/tlg015/tlg0062.tlg015.perseus-grc2.xml +++ b/data/tlg0062/tlg015/tlg0062.tlg015.perseus-grc2.xml @@ -1,24 +1,26 @@ - + Συμπόσιον ἢ Λαπίθαι Lucian -A. M. Harmon +Austin Morris Harmon, 1878-1950 Perseus Project, Tufts University Gregory Crane Prepared under the supervision of Bridget Almas Lisa Cerrato +Gregory Crane Rashmi Singhal The National Endowment for the Humanities +Harvard Library Arcadia Fund Google Digital Humanities Awards Program - + Trustees of Tufts University @@ -30,14 +32,14 @@ Available under a Creative Commons Attribution-ShareAlike 4.0 International License - + Lucian Lucian - A. M. Harmon + Austin Morris Harmon, 1878-1950 London William Heinemann Ltd. @@ -52,21 +54,21 @@ - +

optical character recognition

 - +

This pointer pattern extracts section.

 - + @@ -80,187 +82,209 @@ EpiDoc and CTS conversion and other cleanup - +
-
- Φίλων -

ποικίλην, ὦ Λυκῖνε, διατριβήν φασι γεγενῆσθαι ὑμῖν χθὲς ἐν Ἀρισταινέτου παρὰ τὸ δεῖπνον καί τινας λόγους φιλοσόφους εἰρῆσθαι καὶ ἔριν οὐ σμικρὰν συστῆναι ἐπʼ αὐτοῖς, εἰ δὲ μὴ ἐψεύδετο Χαρῖνος, καὶ ἄχρι τραυμάτων προχωρῆσαι τὸ πρᾶγμα καὶ τέλος αἵματι διαλυθῆναι τὴν συνουσίαν.

- - Λυκῖνος -

καὶ πόθεν, ὦ Φίλων, ἠπίστατο Χαρῖνος ταῦτα; οὐ γὰρ συνεδείπνει μεθʼ ἡμῶν.

- - Φίλων -

Διονίκου ἔφη τοῦ ἰατροῦ ἀκοῦσαι. Διόνικος δὲ καὶ αὐτός, οἶμαι, τῶν συνδείπνων ἦν.

- - Λυκῖνος -

καὶ μάλα· οὐ μὴν ἐξ ἀρχῆς γε οὐδʼ αὐτὸς ἅπασι παρεγένετο, ἀλλὰ ὀψὲ μεσούσης σχεδὸν ἤδη τῆς μάχης ἐπέστη ὀλίγον πρὸ τῶν τραυμάτων. ὥστε θαυμάζω εἴ τι σαφὲς εἰπεῖν ἐδύνατο μὴ παρακολουθήσας ἐκείνοις, ἀφʼ ὧν ἀρξαμένη ἐς τὸ αἷμα ἐτελεύτησεν αὐτοῖς ἡ φιλονεικία.

-
- Φίλων -

τοιγαροῦν, ὦ Λυκῖνε, καὶ ὁ Χαρῖνος αὐτός, εἰ βουλοίμεθα τἀληθῆ ἀκοῦσαι καὶ ὅπως ἐπράχθη ἕκαστα, παρὰ σὲ ἡμᾶς ἥκειν ἐκέλευσε. καὶ τὸν Διόνικον γὰρ αὐτὸν εἰπεῖν ὡς αὐτὸς μὲν οὐ παραγένοιτο ἅπασι, σὲ δὲ ἀκριβῶς εἰδέναι τὰ γεγενημένα,καὶ τοὺς λόγους αὐτοὺς ἂν ἀπομνημονεῦσαι ἅτε μὴ παρέργως τῶν τοιούτων, ἀλλʼ ἐν σπουδῇ ἀκροώμενον. ὥστε οὐκ ἂν φθάνοις ἑστιῶν ἡμᾶς ἡδίστην ταύτην ἑστίασιν, ἧς οὐκ οἶδα τις ἡδίων ἔμοιγε, καὶ μάλιστα ὅσῳ νήφοντες ἐν εἰρήνῃ καὶ ἀναιμωτὶ ἔξω βέλους ἑστιασόμεθα, εἴτε γέροντες ἐπαρῴνησάν τι παρὰ τὸ δεῖπνον εἴτε νέοι, εἰπεῖν τε ὅσα ἥκιστα ἐχρῆν ὑπὸ τοῦ ἀκράτου προαχθέντες καὶ πρᾶξαι.

-
- Λυκῖνος -

νεανικώτερα ἡμᾶς, ὦ Φίλων, ἀξιοῖς ἐκφέρειν ταῦτα πρὸς τοὺς πολλοὺς καὶ ἐπεξιέναι διηγουμένους πράγματα ἐν οἴνῳ καὶ μέθῃ γενόμενα, δέον λήθην ποιήσασθαι αὐτῶν καὶ νομίζειν ἐκεῖνα πάντα θεοῦ ἔργα τοῦ Διονύσου εἶναι, ὃς οὐκ οἶδα εἴ τινα τῶν αὑτοῦ ὀργίων ἀτέλεστον καὶ ἀβάκχευτον περιεῖδεν. ὅρα οὖν μὴ κακοήθων τινῶν ἀνθρώπων ᾖ τὸ ἀκριβῶς τὰ τοιαῦτα ἐξετάζειν, ἃ καλῶς ἔχει ἐν τῷ συμποσίῳ καταλιπόντας ἀπαλλάττεσθαι. μισῶ γάρ, φησὶ καὶ ὁ ποιητικὸς λόγος, μνάμονα συμπόταν. καὶ οὐδὲ ὁ Διόνικος ὀρθῶς ἐποίησε πρὸς τὸν Χαρῖνον ταῦτα ἐξαγορεύσας καὶ πολλὴν τὴν ἑωλοκρασίαν κατασκεδάσας ἀνδρῶν φιλοσόφων. ἐγὼ δέ, ἄπαγε, οὐκ ἄν τι τοιοῦτον εἴποιμι.

-
- Φίλων -

Θρύπτῃ ταῦτα, ὦ Λυκῖνε. ἀλλʼ οὔτι γε πρὸς ἐμὲ οὕτω ποιεῖν ἐχρῆν, ὃς ἀκριβῶς πολὺ πλέον ἐπιθυμοῦντά σε εἰπεῖν οἶδα ἢ ἐμὲ ἀκοῦσαι, καί μοι δοκεῖς, εἰ ἀπορήσειας τῶν ἀκουσομένων, κἂν πρὸς κίονά τινα ἢ πρὸς ἀνδριάντα ἡδέως ἂν προσελθὼν ἐκχέαι πάντα συνείρων ἀμυστί. εἰ γοῦν ἐθελήσω ἀπαλλάττεσθαι νῦν, οὐκ ἐάσεις με ἀνήκοον ἀπελθεῖν, ἀλλʼ ἕξει καὶ παρακολουθήσεις καὶ δεήσει. κἀγὼ θρύψομαι πρὸς σὲ ἐν τῷ μέρει· καὶ εἴ γε δοκεῖ, ἀπίωμεν ἄλλου αὐτὰ πευσόμενοι,, σὺ δὲ μὴ λέγε.

- Λυκῖνος -

μηδὲν πρὸς ὀργὴν διηγήσομαι γάρ, ἐπείπερ οὕτως προθυμῇ, ἀλλʼ ὅπως μὴ πρὸς πολλοὺς ἐρεῖς.

- Φίλων +
+ Φίλων +

ποικίλην, ὦ Λυκῖνε, διατριβήν φασι γεγενῆσθαι ὑμῖν χθὲς ἐν Ἀρισταινέτου παρὰ τὸ δεῖπνον καί τινας λόγους φιλοσόφους εἰρῆσθαι καὶ ἔριν οὐ σμικρὰν συστῆναι ἐπʼ αὐτοῖς, εἰ δὲ μὴ ἐψεύδετο Χαρῖνος, καὶ ἄχρι τραυμάτων προχωρῆσαι τὸ πρᾶγμα καὶ τέλος αἵματι διαλυθῆναι τὴν συνουσίαν.

+ + Λυκῖνος +

καὶ πόθεν, ὦ Φίλων, ἠπίστατο Χαρῖνος ταῦτα; οὐ γὰρ συνεδείπνει μεθʼ ἡμῶν.

+ + Φίλων +

Διονίκου ἔφη τοῦ ἰατροῦ ἀκοῦσαι. Διόνικος δὲ καὶ αὐτός, οἶμαι, τῶν συνδείπνων ἦν.

+ + Λυκῖνος +

καὶ μάλα· οὐ μὴν ἐξ ἀρχῆς γε οὐδʼ αὐτὸς ἅπασι παρεγένετο, ἀλλὰ ὀψὲ μεσούσης σχεδὸν ἤδη τῆς μάχης ἐπέστη ὀλίγον πρὸ τῶν τραυμάτων. ὥστε θαυμάζω εἴ τι σαφὲς εἰπεῖν ἐδύνατο μὴ παρακολουθήσας ἐκείνοις, ἀφʼ ὧν ἀρξαμένη ἐς τὸ αἷμα ἐτελεύτησεν αὐτοῖς ἡ φιλονεικία.

+
+ Φίλων +

τοιγαροῦν, ὦ Λυκῖνε, καὶ ὁ Χαρῖνος αὐτός, εἰ βουλοίμεθα τἀληθῆ ἀκοῦσαι καὶ ὅπως ἐπράχθη ἕκαστα, παρὰ σὲ ἡμᾶς ἥκειν ἐκέλευσε. καὶ τὸν Διόνικον γὰρ αὐτὸν εἰπεῖν ὡς αὐτὸς μὲν οὐ παραγένοιτο ἅπασι, σὲ δὲ ἀκριβῶς εἰδέναι τὰ γεγενημένα καὶ τοὺς λόγους αὐτοὺς ἂνἂν Bekker : not in MSS. ἀπομνημονεῦσαι ἅτε μὴ παρέργως τῶν τοιούτων, ἀλλʼ ἐν σπουδῇ ἀκροώμενον. ὥστε οὐκ ἂν φθάνοις ἑστιῶν ἡμᾶς ἡδίστην ταύτην ἑστίασιν, ἧς οὐκ οἶδα τίςοὐκ οἶδα τίς Bekker: οὐκ οἱδʼ ἄν τις MSS. ἡδίων ἔμοιγε, καὶ μάλιστα ὅσῳ νήφοντες ἐν εἰρήνῃ καὶ ἀναιμωτὶ ἔξω βέλους ἑστιασόμεθα, εἴτε γέροντες ἐπαρῴνησάν τι παρὰ τὸ δεῖπνον εἴτε νέοι, εἰπεῖν τε ὅσα ἥκιστα ἐχρῆν ὑπὸ τοῦ ἀκράτου προαχθέντες καὶ πρᾶξαι.

+
+ Λυκῖνος +

νεανικώτερα ἡμᾶς, ὦ Φίλων, ἀξιοῖς ἐκφέρειν ταῦτα πρὸς τοὺς πολλοὺς καὶ ἐπεξιέναι διηγουμένους πράγματα ἐν οἴνῳ καὶ μέθῃ γενόμενα, δέον λήθην ποιήσασθαι αὐτῶν καὶ νομίζειν ἐκεῖνα πάντα θεοῦ ἔργα τοῦ Διονύσου εἶναι, ὃς οὐκ οἶδα εἴ τινα τῶν αὑτοῦ ὀργίων ἀτέλεστον καὶ ἀβάκχευτον περιεῖδεν. ὅρα οὖν μὴ κακοήθων τινῶν ἀνθρώπων ᾖ τὸ ἀκριβῶς τὰ τοιαῦτα ἐξετάζειν, ἃ καλῶς ἔχει ἐν τῷ συμποσίῳ καταλιπόντας ἀπαλλάττεσθαι. μισῶ γάρ, φησὶ καὶ ὁ ποιητικὸς λόγος, μνάμονα συμπόταν. καὶ οὐδὲ ὁ Διόνικος ὀρθῶς ἐποίησε πρὸς τὸν Χαρῖνον ταῦτα ἐξαγορεύσας καὶ πολλὴν τὴν ἑωλοκρασίαν κατασκεδάσας ἀνδρῶν φιλοσόφων. ἐγὼ δέ, ἄπαγε, οὐκ ἄν τι τοιοῦτον εἴποιμι.

+
+ Φίλων +

Θρύπτῃ ταῦτα, ὦ Λυκῖνε. ἀλλʼ οὔτι γε πρὸς ἐμὲ οὕτω ποιεῖν ἐχρῆν, ὃς ἀκριβῶς πολὺ πλέον ἐπιθυμοῦντά σε εἰπεῖν οἶδα ἢ ἐμὲ ἀκοῦσαι, καί μοι δοκεῖς, εἰ ἀπορήσειας τῶν ἀκουσομένων, κἂν πρὸς κίονά τινα ἢ πρὸς ἀνδριάντα ἡδέως ἂν προσελθὼν ἐκχέαι πάντα συνείρων ἀμυστί. εἰ γοῦν ἐθελήσω ἀπαλλάττεσθαι νῦν, οὐκ ἐάσεις με ἀνήκοον ἀπελθεῖν, ἀλλʼ ἕξειἕξει Fritzsche : ἕξεις (ἤξεις) MSS. καὶ παρακολουθήσεις καὶ δεήσει. κἀγὼ θρύψομαι πρὸς σὲ ἐν τῷ μέρει· καὶ εἴ γε δοκεῖ, ἀπίωμεν ἄλλου αὐτὰ πευσόμενοι, σὺ δὲ μὴ λέγε.

+ Λυκῖνος +

μηδὲν πρὸς ὀργήν· διηγήσομαι γάρ, ἐπείπερ οὕτως προθυμῇ, ἀλλʼ ὅπως μὴ πρὸς πολλοὺς ἐρεῖς.

+ Φίλων

εἰ μὴ παντάπασιν ἐγὼ ἐπιλέλησμαι Λυκίνου, αὐτὸς σὺ ἄμεινον ποιήσεις αὐτὸ καὶ φθάσεις εἰπὼν ἅπασιν, ὥστε οὐδὲν ἐμοῦ δεήσει.

-
-
- Φίλων -

ἀλλʼ ἐκεῖνό μοι πρῶτον εἰπέ, τῷ παιδὶ τῷ Ζήνωνι ὁ Ἀρισταίνετος ἀγόμενος γυναῖκα εἱστία ὑμᾶς;

- Λυκῖνος -

οὔκ ἀλλὰ τὴν θυγατέρα ἐξεδίδου αὐτὸς τὴν Κλεανθίδα τῷ Εὐκρίτου τοῦ δανειστικοῦ, τῷ φιλοσοφοῦντι.

- Φίλων -

Παγκάλῳ νὴ Δία μειρακίῳ, ἁπαλῷ γε μὴν ἔτι καὶ οὐ πάνυ καθʼ ὥραν γάμων.

- Λυκῖνος -

ἀλλʼ οὐκ εἶχεν ἄλλον ἐπιτηδειότερον, οἶμαι. τοῦτον οὖν κόσμιόν τε εἶναι δοκοῦντα καὶ πρὸς φιλοσοφίαν ὡρμημένον, ἔτι δὲ μόνον ὄντα πλουσίῳ τῷ Εὐκρίτῳ, προείλετο νυμφίον ἐξ ἁπάντων.

- Φίλων -

οὐ μικρὰν λέγεις αἰτίαν τὸ πλουτεῖν τὸν Εὔκριτον. ἀτὰρ οὖν, ὦ Λυκῖνε, τίνες οἱ δειπνοῦντες ἦσαν;

-
- Λυκῖνος -

τοὺς μὲν ἄλλους τί ἄν σοι λέγοιμι; οἱ δʼ ἀπὸ φιλοσοφίας καὶ λόγων, οὕσπερ ἐθέλεις, οἶμαι, ἀκοῦσαι μάλιστα, Ζηνόθεμις ἦν ὁ πρεσβύτης ὁ ἀπὸ τῆς στοᾶς καὶ ξὺν αὐτῷ Δίφιλος ὁ Λαβύρινθος ἐπίκλην, διδάσκαλος οὗτος ὢν τοῦ Ἀρισταινέτου υἱέος τοῦ Ζήνωνος· τῶν δὲ ἀπὸ τοῦ περιπάτου Κλεόδημος, οἶσθα τὸν στωμύλον, τὸν ἐλεγκτικόν, Ξίφος αὐτὸν οἱ μαθηταὶ καὶ Κοπίδα καλοῦσιν. ἀλλὰ καὶ ὁ Ἐπικούρειος Ἕρμων παρῆν, καὶ εἰσελθόντα γε αὐτὸν εὐθὺς ὑπεβλέποντο οἱ Στωϊκοὶ καὶ ἀπεστρέφοντο καὶ δῆλοι ἦσαν ὥς τινα πατραλοίαν καὶ ἐναγῆ μυσαττόμενοι. οὗτοι μὲν αὐτοῦ Ἀρισταινέτου φίλοι καὶ συνήθεις ὄντες παρεκέκληντο ἐπὶ δεῖπνον καὶ ξὺν αὐτοῖς ὁ γραμματικὸς Ἱστιαῖος καὶ ὁ ῥήτωρ Διονυσόδωρος.
-
- Λυκῖνος -

διὰ δὲ τὸν νυμφίον τὸν Χαιρέαν Ἴων ὁ Πλατωνικὸς συνειστιᾶτο διδάσκαλος αὐτοῦ ὤν, σεμνός τις ἰδεῖν καὶ θεοπρεπὴς καὶ πολὺ τὸ κόσμιον ἐπιφαίνων τῷ προσώπῳ· κανόνα γοῦν οἱ πολλοὶ ὀνομάζουσιν αὐτὸν εἰς τὴν ὀρθότητα τῆς γνώμης ἀποβλέποντες. καὶ ἐπεὶ παρῆλθεν, ὑπεξανίσταντο πάντες αὐτῷ καὶ ἐδεξιοῦντο ὥς τινα τῶν κρειττόνων, καὶ ὅλως θεοῦ ἐπιδημία τὸ πρᾶγμα ἦν Ἴων ὁ θαυμαστὸς συμπαρών.

-
- Λυκῖνος -

δέον δὲ ἤδη κατακλίνεσθαι ἁπάντων σχεδὸν παρόντων, ἐν δεξιᾷ μὲν εἰσιόντων αἱ γυναῖκες ὅλον τὸν κλιντῆρα ἐκεῖνον ἐπέλαβον, οὐκ ὀλίγαι οὖσαι, καὶ ἐν αὐταῖς ἡ νύμφη πάνυ ἀκριβῶς ἐγκεκαλυμμένη, ὑπὸ τῶν γυναικῶν περιεχομένη· ἐς δὲ τὸ ἀντίθυρον ἡ ἄλλη πληθύς, ὡς ἕκαστος ἀξίας εἶχε.
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κατʼ ἀντικρὺ δὲ τῶν γυναικῶν πρῶτος ὁ Εὔκριτος, εἶτα Ἀρισταίνετος. εἶτα ἐνεδοιάζετο πότερον χρὴ πρότερον Ζηνόθεμιν τὸν Στωϊκὸν ἅτε γέροντα ἢ Ἕρμωνα τὸν Ἐπικούρειον, ἱερεὺς γὰρ ἦν τοῖν ἀνάκοιν καὶ γένους τοῦ πρώτου ἐν τῇ πόλει. ἀλλὰ ὁ Ζηνόθεμις ἔλυσε τὴν ἀπορίαν· εἰ γάρ με, φησίν, ὦ Ἀρισταίνετε, δεύτερον ἄξεις τουτουὶ τοῦ ἀνδρός, ἵνα μηδὲν ἄλλο κακὸν εἴπω, Ἐπικουρείου, ἄπειμι ὅλον σοι τὸ συμπόσιον καταλιπών καὶ ἅμα τὸν παῖδα ἐκάλει καὶ ἐξιόντι ἐῴκει. καὶ ὁ Ἕρμων, Ἔχε μέν, ὦ Ζηνόθεμι, τὰ πρῶτα, ἔφη· ἀτὰρ εἰ καὶ μηδέν τι ἕτερον, ἱερεῖ γε ὄντι ὑπεξίστασθαι καλῶς εἶχεν, εἰ καὶ τοῦ Ἐπικούρου πάνυ καταπεφρόνηκας. ἐγέλασα, ἦ δʼ ὃς ὁ Ζηνόθεμις, Ἐπικούρειον ἱερέα, καὶ ἅμα λέγων κατεκλίνετο καὶ μετʼ αὐτὸν ὅμως ὁ Ἕρμων, εἶτα Κλεόδημος ὁ Περιπατητικός, εἶτα ὁ Ἴων καὶ ὑπʼ ἐκεῖνον ὁ νυμφίος, εἶτʼ ἐγὼ καὶ παρʼ ἐμὲ ὁ Δίφιλος καὶ ὑπʼ αὐτῷ Ζήνων ὁ μαθητής, εἶτα ὁ ῥήτωρ Διονυσόδωρος καὶ ὁ γραμματικὸς Ἱστιαῖος.

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βαβαί, ὦ Λυκῖνε, μουσεῖόν τι τὸ συμπόσιον διηγῇ σοφῶν ἀνδρῶν τῶν πλείστων, καὶ ἔγωγε τὸν Ἀρισταίνετον. ἐπαινῶ, ὅτι τὴν εὐκταιοτάτην ἑορτὴν ἄγων τοὺς σοφωτάτους ἑστιᾶν πρὸ τῶν ἄλλων ἠξίωσεν, ὅ τι περ τὸ κεφάλαιον ἐξ ἑκάστης αἱρέσεως ἀπανθισάμενος, οὐχὶ τοὺς μέν, τοὺς δὲ οὔ, ἀλλὰ ἀναμὶξ ἅπαντας.

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ἀλλʼ ἐκεῖνό μοι πρῶτον εἰπέ, τῷ παιδὶ τῷ Ζήνωνι ὁ Ἀρισταίνετος ἀγόμενος γυναῖκα εἱστία ὑμᾶς;

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οὔκ, ἀλλὰ τὴν θυγατέρα ἐξεδίδου αὐτὸς τὴν Κλεανθίδα τῷ Εὐκρίτου τοῦ δανειστικοῦ, τῷ φιλοσοφοῦντι.

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Παγκάλῳ νὴ Δία μειρακίῳ, ἁπαλῷ γε μὴν ἔτι καὶ οὐ πάνυ καθʼ ὥραν γάμων.

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ἀλλʼ οὐκ εἶχεν ἄλλον ἐπιτηδειότερον, οἶμαι. τοῦτον οὖν κόσμιόν τε εἶναι δοκοῦντα καὶ πρὸς φιλοσοφίαν ὡρμημένον, ἔτι δὲ μόνον ὄντα πλουσίῳ τῷ Εὐκρίτῳ, προείλετο νυμφίον ἐξ ἁπάντων.

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οὐ μικρὰν λέγεις αἰτίαν τὸ πλουτεῖν τὸν Εὔκριτον. ἀτὰρ οὖν, ὦ Λυκῖνε, τίνες οἱ δειπνοῦντες ἦσαν;

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τοὺς μὲν ἄλλους τί ἄν σοι λέγοιμι; οἱ δὲ ἀπὸ φιλοσοφίας καὶ λόγων, οὕσπερ ἐθέλεις, οἶμαι, ἀκοῦσαι μάλιστα, Ζηνόθεμις ἦν ὁ πρεσβύτης ὁ ἀπὸ τῆς στοᾶς καὶ ξὺν αὐτῷ Δίφιλος ὁ Λαβύρινθος ἐπίκλην, διδάσκαλος οὗτος ὢν τοῦ Ἀρισταινέτου υἱέος τοῦ Ζήνωνος· τῶν δὲ ἀπὸ τοῦ περιπάτου Κλεόδημος, οἶσθα τὸν στωμύλον, τὸν ἐλεγκτικόν, Ξίφος αὐτὸν οἱ μαθηταὶ καὶ Κοπίδα καλοῦσιν. ἀλλὰ καὶ ὁ Ἐπικούρειος Ἕρμων παρῆν, καὶ εἰσελθόντα γε αὐτὸν εὐθὺς ὑπεβλέποντο οἱ Στωϊκοὶ καὶ ἀπεστρέφοντο καὶ δῆλοι ἦσαν ὥς τινα πατραλοίαν καὶ ἐναγῆ μυσαττόμενοι. οὗτοι μὲν αὐτοῦ Ἀρισταινέτου φίλοι καὶ συνήθεις ὄντες παρεκέκληντο ἐπὶ δεῖπνον καὶ ξὺν αὐτοῖς ὁ γραμματικὸς Ἱστιαῖος καὶ ὁ ῥήτωρ Διονυσόδωρος.
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διὰ δὲ τὸν νυμφίον τὸν Χαιρέαν Ἴων ὁ Πλατωνικὸς συνειστιᾶτο διδάσκαλος αὐτοῦ ὤν, σεμνός τις ἰδεῖν καὶ θεοπρεπὴς καὶ πολὺ τὸ κόσμιον ἐπιφαίνων τῷ προσώπῳ· κανόνα γοῦν οἱ πολλοὶ ὀνομάζουσιν αὐτὸν εἰς τὴν ὀρθότητα τῆς γνώμης ἀποβλέποντες. καὶ ἐπεὶ παρῆλθεν, ὑπεξανίσταντο πάντες αὐτῷ καὶ ἐδεξιοῦντο ὥς τινα τῶν κρειττόνων, καὶ ὅλως θεοῦ ἐπιδημία τὸ πρᾶγμα ἦν Ἴων ὁ θαυμαστὸς συμπαρών.

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δέον δὲ ἤδη κατακλίνεσθαι ἁπάντων σχεδὸν παρόντων, ἐν δεξιᾷ μὲν εἰσιόντων αἱ γυναῖκες ὅλον τὸν κλιντῆρα ἐκεῖνον ἐπέλαβον, οὐκ ὀλίγαι οὖσαι, καὶ ἐν αὐταῖς ἡ νύμφη πάνυ ἀκριβῶς ἐγκεκαλυμμένη, ὑπὸ τῶν γυναικῶν περιεχομένη· ἐς δὲ τὸ ἀντίθυρον ἡ ἄλλη πληθύς, ὡς ἕκαστος ἀξίας εἶχε.
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κατʼ ἀντικρὺ δὲ τῶν γυναικῶν πρῶτος ὁ Εὔκριτος, εἶτα Ἀρισταίνετος. εἶτα ἐνεδοιάζετο πότερον χρὴ πρότερον Ζηνόθεμιν τὸν Στωϊκὸν ἅτε γέροντα ἢ Ἕρμωνα τὸν Ἐπικούρειον, ἱερεὺς γὰρ ἦν τοῖν ἀνάκοιν καὶ γένους τοῦ πρώτου ἐν τῇ πόλει. ἀλλὰ ὁ Ζηνόθεμις ἔλυσε τὴν ἀπορίαν· εἰ γάρ με, φησίν, ὦ Ἀρισταίνετε, δεύτερον ἄξεις τουτουὶ τοῦ ἀνδρός,τουτουὶ τοῦ ἀνδρός MSS. : τουτουί, ἀνδρός Bekker. ἵνα μηδὲν ἄλλο κακὸν εἴπω, Ἐπικουρείου, ἄπειμι ὅλον σοι τὸ συμπόσιον καταλιπών· καὶ ἅμα τὸν παῖδα ἐκάλει καὶ ἐξιόντι ἐῴκει. καὶ ὁ Ἕρμων, Ἔχε μέν, ὦ Ζηνόθεμι, τὰ πρῶτα, ἔφη· ἀτὰρ εἰ καὶεἰ καὶ MSS. : εἰ Fritzsche : κἂν ? μηδέν τι ἕτερον, ἱερεῖ γε ὄντι ὑπεξίστασθαι καλῶς εἶχεν, εἰ καὶ τοῦ Ἐπικούρου πάνυ καταπεφρόνηκας. ἐγέλασα, ἦ δʼ ὃς ὁ Ζηνόθεμις, Ἐπικούρειον ἱερέα, καὶ ἅμα λέγων κατεκλίνετο καὶ μετʼ αὐτὸν ὅμως ὁ Ἕρμων, εἶτα Κλεόδημος ὁ Περιπατητικός, εἶτα ὁ Ἴων καὶ ὑπʼ ἐκεῖνον ὁ νυμφίος, εἶτʼ ἐγὼ καὶ παρʼ ἐμὲ ὁ Δίφιλος καὶ ὑπʼ αὐτῷ Ζήνων ὁ μαθητής, εἶτα ὁ ῥήτωρ Διονυσόδωρος καὶ ὁ γραμματικὸς Ἱστιαῖος.

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βαβαί, ὦ Λυκῖνε, μουσεῖόν τι τὸ συμπόσιον διηγῇ σοφῶν ἀνδρῶν τῶν πλείστων, καὶ ἔγωγε τὸν Ἀρισταίνετον ἐπαινῶ, ὅτι τὴν εὐκταιοτάτην ἑορτὴν ἄγων τοὺς σοφωτάτους ἑστιᾶν πρὸ τῶν ἄλλων ἠξίωσεν, ὅ τι περ τὸ κεφάλαιον ἐξ ἑκάστης αἱρέσεως ἀπανθισάμενος, οὐχὶ τοὺς μέν, τοὺς δὲ οὔ, ἀλλὰ ἀναμὶξ ἅπαντας.

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ἔστι γάρ, ὦ ἑταῖρε, οὐχὶ τῶν πολλῶν τούτων πλουσίων, ἀλλὰ καὶ παιδείας μέλει αὐτῷ καὶ τὸ πλεῖστον τοῦ βίου τούτοις ξύνεστιν.

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εἱστιώμεθα οὖν ἐν ἡσυχίᾳ τὸ πρῶτον, καὶ παρεσκεύαστο ποικίλα. πλὴν οὐδὲν οἶμαι χρὴ καὶ ταῦτα καταριθμεῖσθαι, χυμοὺς καὶ πέμματα καὶ καρυκείας· ἅπαντα γὰρ ἄφθονα. ἐν τούτῳ δὲ ὁ Κλεόδημος ἐπικύψας ἐς τὸν Ἴωνα, Ὁρᾷς, ἔφη, τὸν γέροντα — Ζηνόθεμιν λέγων, ἐπήκουον γάρ — ὅπως ἐμφορεῖται τῶν ὄψων καὶ ἀναπέπλησται ζωμοῦ τὸ ἱμάτιον καὶ ὅσα τῷ παιδὶ κατόπιν ἑστῶτι ὀρέγει λανθάνειν οἰόμενος τοὺς ἄλλους, οὐ μεμνημένος τῶν μεθʼ αὑτόν; δεῖξον οὖν καὶ Λυκίνῳ ταῦτα, ὡς μάρτυς εἴη.ʼ ἐγὼ δὲ οὐδὲν ἐδεόμην δείξοντός μοι τοῦ Ἴωνος πολὺ πρότερον αὐτὰ ἐκ περιωπῆς ἑωρακώς.
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ἅμα δὲ ταῦτα ὁ Κλεόδημος εἰρήκει καὶ ἐπεισέπαισεν ὁ Κυνικὸς Ἀλκιδάμας ἄκλητος, ἐκεῖνο τὸ κοινὸν ἐπιχαριεντισάμενος, τὸν Μενέλαον αὐτόματον ἥκοντα τοῖς μὲν οὖν πολλοῖς ἀναίσχυντα ἐδόκει πεποιηκέναι καὶ ὑπέκρουον τὰ προχειρότατα, ὁ μὲν τὸ ἀφραίνεις Μενέλαε, ὁ δʼ ἀλλʼ οὐκ Ἀτρεΐδῃ Ἀγαμέμνονι ἥνδανε θυμῷ, καὶ ἄλλοι ἄλλα πρὸς τὸν καιρὸν εὔστοχα καὶ χαρίεντα ὑποτονθορύζοντες· ἐς μέντοι τὸ φανερὸν οὐδεὶς ἐτόλμα λέγειν ἐδεδοίκεσαν γὰρ τὸν Ἀλκιδάμαντα, βοὴν ἀγαθὸν ἀτεχνῶς ὄντα καὶ κρακτικώτατον κυνῶν ἁπάντων, παρʼ ὃ καὶ ἀμείνων ἐδόκει καὶ φοβερώτατος ἦν ἅπασιν.
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ὁ δὲ Ἀρισταίνετος ἐπαινέσας αὐτὸν ἐκέλευε θρόνον τινὰ λαβόντα καθίζεσθαι παρʼ Ἱστιαῖόν τε καὶ Διονυσόδωρον. ὁ δέ, Ἄπαγε, φησί, γυναικεῖον λέγεις καὶ μαλθακὸν ἐπὶ θρόνου καθίζεσθαι ἢ σκίμποδος, ὥσπερ ὑμεῖς μαλακῆς ταύτης εὐνῆς μικροῦ δεῖν ὕπτιοι κατακείμενοι ἑστιᾶσθε πορφυρίδας ὑποβεβλημένοι· ἐγὼ δὲ κἂν ὀρθοστάδην δειπνήσαιμι ἐμπεριπατῶν ἅμα τῷ συμποσίῳ· εἰ δὲ καὶ κάμοιμι, χαμαὶ τὸν τρίβωνα ὑποβαλόμενος κείσομαι ἐπʼ ἀγκῶνος οἷον τὸν Ἡρακλέα γράφουσιν. οὕτως, ἔφη, γιγνέσθω, ὁ Ἀρισταίνετος, εἴ σοι ἥδιον. καὶ τὸ ἀπὸ τούτου περιιὼν ἐν κύκλῳ ὁ Ἀλκιδάμας ἐδείπνει ὥσπερ οἱ Σκύθαι πρὸς τὴν ἀφθονωτέραν νομὴν μετεξανιστάμενος καὶ τοῖς περιφέρουσι τὰ ὄψα συμπερινοστῶν.
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καὶ μέντοι καὶ σιτούμενος ἐνεργὸς ἦν ἀρετῆς πέρι καὶ κακίας μεταξὺ διεξιὼν καὶ ἐς τὸν χρυσὸν καὶ τὸν ἄργυρον ἀποσκώπτων ἠρώτα γοῦν τὸν Ἀρισταίνετον, τί βούλονται αὐτῷ αἱ τοσαῦται καὶ τηλικαῦται κύλικες τῶν κεραμεῶν ἴσον δυναμένων. ἀλλʼ ἐκεῖνον μὲν ἤδη διενοχλοῦντα ἔπαυσεν ἐς τὸ παρὸν Ἀρισταίνετος τῷ παιδὶ διανεύσας εὐμεγέθη σκύφον ἀναδοῦναι αὐτῷ ζωρότερον ἐγχέαντα· καὶ ἐδόκει ἄριστα ἐπινενοηκέναι οὐκ εἰδὼς ὅσων κακῶν ἀρχὴν ὁ σκύφος ἐκεῖνος ἐνεδεδώκει. λαβὼν δὲ ἅμα ὁ Ἀλκιδάμας ἐσίγησε μικρὸν καὶ ἐς τοὔδαφος καταβαλὼν ἑαυτὸν ἔκειτο ἡμίγυμνος, ὥσπερ ἠπειλήκει, πήξας τὸν ἀγκῶνα ὀρθόν, ἔχων ἅμα τὸν σκύφον ἐν τῇ δεξιᾷ, οἷος ὁ παρὰ τῷ Φόλῳ Ἡρακλῆς ὑπὸ τῶν γραφέων δείκνυται.
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ἤδη δὲ καὶ ἐς τοὺς ἄλλους συνεχῶς περιεσοβεῖτο ἡ κύλιξ καὶ φιλοτησίαι καὶ ὁμιλίαι καὶ φῶτα εἰσεκεκόμιστο. ἐν τοσούτῳ δʼ ἐγὼ τὸν . παρεστῶτα τῷ Κλεοδήμῳ παῖδα οἰνοχόον ὄντα ὡραῖον ἰδὼν ὑπομειδιῶντα — χρὴ γάρ, οἶμαι, καὶ ὅσα πάρεργα τῆς ἑστιάσεως εἰπεῖν, καὶ μάλιστα εἴ τι πρὸς τὸ γλαφυρώτερον ἐπράχθη—μάλα ἤδη παρεφύλαττον ὅ τι καὶ μειδιάσειε. καὶ μετὰ μικρὸν ὁ μὲν προσῆλθεν ὡς ἀποληψόμενος παρὰ τοῦ Κλεοδήμου τὴν φιάλην, ὁ δὲ τόν τε δάκτυλον ἀπέθλιψεν αὐτοῦ καὶ δραχμὰς δύο, οἶμαι, συνανέδωκε μετὰ τῆς φιάλης· ὁ παῖς δὲ πρὸς μὲν τὸν δάκτυλον θλιβόμενον αὖθις ἐμειδίασεν, οὐ μὴν συνεῖδεν, οἶμαι, τὸ νόμισμα, ὥστε μὴ δεξαμένου ψόφον αἱ δύο δραχμαὶ παρέσχον ἐκπεσοῦσαι, καὶ ἠρυθρίασαν ἄμφω μάλα σαφῶς. ἠπόρουν δὲ οἱ πλησίον οὗτινος εἴη τὰ νομίσματα, τοῦ μὲν παιδὸς ἀρνουμένου μὴ ἀποβεβληκέναι, τοῦ δὲ Κλεοδήμου, καθʼ ὃν ὁ ψόφος ἐγένετο, μὴ προσποιουμένου τὴν ἀπόρριψιν. ἠμελήθη οὖν καὶ παρώφθη τοῦτο οὐ πάνυ πολλῶν ἰδόντων πλὴν μόνου, ὡς ἐμοὶ ἔδοξε, τοῦ Ἀρισταινέτου· μετέστησε γὰρ τὸν παῖδα μικρὸν ὕστερον ἀφανῶς ὑπεξαγαγὼν καὶ τῷ Κλεοδήμῳ τινὰ παραστῆναι διένευσε τῶν ἐξώρων ἤδη καὶ καρτερῶν, ὀρεωκόμον τινὰ ἢ ἱπποκόμον. καὶ τοῦτο μὲν ὧδέ πως ἐκεχωρήκει, μεγάλης ἂν αἰσχύνης αἴτιον τῷ Κλεοδήμῳ γενόμενον, εἰ ἔφθη διαφοιτῆσαν εἰς ἅπαντας, ἀλλὰ μὴ κατέσβη αὐτίκα, δεξιῶς πάνυ τοῦ Ἀρισταινέτου τὴν παροινίαν ἐνέγκαντος.
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ὁ Κυνικὸς δὲ Ἀλκιδάμας, ἐπεπώκει γὰρ ἤδη, πυθόμενος ἥτις ἡ γαμουμένη παῖς καλοῖτο σιωπὴν παραγγείλας μεγάλῃ τῇ φωνῇ ἀποβλέψας ἐς τὰς γυναῖκας, Προπίνω σοι ἔφη, ὦ Κλεανθί, Ἡρακλέους ἀρχηγέτου. ὡς δʼ ἐγέλασαν ἐπὶ τούτῳ ἅπαντες, Ἐγελάσατε, εἶπεν, ὦ καθάρματα, εἰ τῇ νύμφῃ προὔπιον ἐπὶ τοῦ ἡμετέρου θεοῦ τοῦ Ἡρακλέους; καὶ μὴν εὖ εἰδέναι χ;χρὴ ὡς ἢν μὴ λάβῃ παρʼ ἐμοῦ τὸν σκύφον, οὔποτε τοιοῦτος ἂν υἱὸς αὐτῇ γένοιτο οἷος ἐγώ, ἄτρεπτος μὲν ἀλκήν, ἐλεύθερος δὲ τὴν γνώμην, τὸ σῶμα δὲ οὕτω καρτερός· καὶ ἅμα παρεγύμνου ἑαυτὸν μᾶλλον ἄχρι πρὸς τὸ αἴσχιστον. αὖθις ἐπὶ τούτοις ἐγέλασαν οἱ συμπόται, καὶ ὃς ἀγανακτήσας ἐπανίστατο δριμὺ καὶ παράφορον βλέπων καὶ δῆλος ἦν οὐκέτι εἰρήνην ἄξων. τάχα δʼ ἄν τινος καθίκετο τῇ βακτηρίᾳ, εἰ μὴ κατὰ καιρὸν εἰσεκεκόμιστο πλακοῦς εὐμεγέθης, πρὸς ὃν ἀποβλέψας ἡμερώτερος ἐγένετο καὶ ἔληξε τοῦ θυμοῦ καὶ ἐνεφορεῖτο συμπεριιών.
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καὶ οἱ πλεῖστοι ἐμέθυον ἤδη καὶ βοῆς μεστὸν ἦν τὸ συμπόσιον ὁ μὲν γὰρ Διονυσόδωρος ὁ ῥήτωρ ἀντιρρήσεις τινὰς ἐν μέρει διεξῄει καὶ ἐπῃνεῖτο ὑπὸ τῶν κατόπιν ἐφεστώτων οἰκετῶν, ὁ δὲ Ἱστιαῖος ὁ γραμματικὸς ἐρραψῴδει ὕστερος κατακείμενος καὶ συνέφερεν ἐς τὸ αὐτὸ τὰ Πινδάρου καὶ Ἡσιόδου καὶ Ἀνακρέοντος, ὡς ἐξ ἁπάντων μίαν ᾠδὴν παγγέλοιον ἀποτελεῖσθαι, μάλιστα δʼ ἐκεῖνα ὥσπερ προμαντευόμενος τὰ μέλλοντα, σὺν δʼ ἔβαλον ῥινούς· καὶ ἔνθα δʼ ἄρʼ οἰμωγή τε καὶ εὐχωλὴ πέλεν ἀνδρῶν. ὁ Ζηνόθεμις δʼ ἀνεγίνωσκε παρὰ τοῦ παιδὸς λαβὼν λεπτόγραφόν τι βιβλίον.
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διαλιπόντων δὲ ὀλίγον, ὥσπερ εἰώθασι, τῶν παρακομιζόντων τὰ ὄψα μηχανώμενος Ἀρισταίνετος μηδʼ ἐκεῖνον ἀτερπῆ τὸν καιρὸν εἶναι μηδὲ κενὸν ἐκέλευσε τὸν γελωτοποιὸν εἰσελθόντα εἰπεῖν τι ἢ πρᾶξαι γελοῖον, ὡς ἔτι μᾶλλον οἱ συμπόται διαχυθεῖεν. καὶ παρῆλθεν ἄμορφός τις ἐξυρημένος τὴν κεφαλήν, ὀλίγας ἐπὶ τῇ κορυφῇ τρίχας ὀρθὰς ἔχων οὗτος ὠρχήσατό τε κατακλῶν ἑαυτὸν καὶ διαστρέφων, ὡς γελοιότερος φανείη, καὶ ἀνάπαιστα συγκροτῶν διεξῆλθεν αἰγυπτιάζων τῇ φωνῇ, καί τέλος ἐπέσκωπτεν ἐς τοὺς παρόντας.
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οἱ μὲν οὖν ἄλλοι ἐγέλων ὁπότε σκωφθεῖεν, ἐπεὶ δὲ καὶ εἰς τὸν Ἀλκιδάμαντα ὅμοιόν τι ἀπέρριψε Μελιταῖον κυνίδιον προσειπὼν αὐτόν, ἀγανακτήσας ἐκεῖνος — ʼ καὶ πάλαι δὲ δῆλος ἦν φθονῶν αὐτῷ εὐδοκιμοῦντι, καὶ κατέχοντι τὸ συμπόσιον — ἀπορρίψας τὸν τρίβωνα προὐκαλεῖτό οἱ παγκρατιάζειν, εἰ δὲ μή, κατοίσειν αὐτοῦ ἔφη τὴν βακτηρίαν. οὕτω δὴ ὁ κακοδαίμων Σατυρίων — τοῦτο γὰρ ὁ γελωτοποιὸς ἐκαλεῖτο — συστὰς ἐπαγκρατίαζε. καὶ τὸ πρᾶγμα ὑπερήδιστον ἦν, φιλόσοφος ἀνὴρ γελωτοποιῷ ἀνταιρόμενος καὶ παίων καὶ παιόμενος ἐν τῷ μέρει. οἱ παρόντες δὲ οἱ μὲν ᾐδοῦντο, οἱ δὲ ἐγέλων, ἄχρι ἀπηγόρευσε παιόμενος ὁ Ἀλκιδάμας ὑπὸ συγκεκροτημένου ἀνθρωπίσκου καταγωνισθείς. γέλως οὖν πολὺς ἐξεχύθη ἐπʼ αὐτοῖς.
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ἐνταῦθα Διόνικος ἐπεισῆλθεν ὁ ἰατρὸς οὐ πολὺ κατόπιν τοῦ ἀγῶνος· ἐβεβραδύκει δέ, ὡς ἔφασκε, φρενίτιδι ἑαλωκότα θεραπεύων Πολυπρέποντα τὸν αὐλητήν. καί τι καὶ γελοῖον διηγήσατο· ἔφη μὲν γὰρ εἰσελθεῖν παρʼ αὐτὸν οὐκ εἰδὼς ἐχόμενον ἤδη τῷ πάθει, τὸν δὲ ταχέως ἀναστάντα ἐπικλεῖσαί τε τὴν θύραν καὶ ξιφίδιον σπασάμενον ἀναδόντα αὐτῷ τοὺς αὐλοὺς κελεύειν αὐλεῖν εἶτα ἐπεὶ μὴ δύναιτο, παίειν σκῦτος ἔχοντα ἐς ὑπτίας τὰς χεῖρας. τέλος οὖν ἐν τοσούτῳ κινδύνῳ ἐπινοῆσαι τοιόνδε· ἐς ἀγῶνα γὰρ προκαλέσασθαι αὐτὸν ἐπὶ ῥητῷ πληγῶν ἀριθμῷ, καὶ πρῶτον μὲν αὐτὸς αὐλῆσαι πονηρῶς, μετὰ δὲ παραδοὺς τοὺς αὐλοὺς ἐκείνῳ δέξασθαι παρʼ αὐτοῦ τὸ σκῦτος καὶ τὸ ξιφίδιον καὶ ἀπορρῖψαι τάχιστα διὰ τῆς φωταγωγοῦ ἐς τὸ ὕπαιθρον τῆς αὐλῆς, καὶ τὸ ἀπὸ τούτου ἀσφαλέστερος ἤδη προσπαλαίων αὐτῷ ἐπικαλεῖσθαι τοὺς γειτνιῶντας, ὑφʼ ὧν ἀνασπασάντων τὸ θύριον σωθῆναι αὐτός. ἐδείκνυ δὲ καὶ σημεῖα τῶν πληγῶν καὶ ἀμυχάς τινας ἐπὶ τοῦ προσώπου.

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καὶ ὁ μὲν Διόνικος οὐ μεῖον εὐδοκιμήσας τοῦ γελωτοποιοῦ ἐπὶ τῇ διηγήσει πλησίον τοῦ Ἱστιαίου παραβύσας ἑαυτὸν ἐδείπνει ὅσα λοιπά, οὐκ ἄνευ θεοῦ τινος ἡμῖν ἐπιπαρών, ἀλλὰ καὶ πάνυ χρήσιμος τοῖς μετὰ ταῦτα γεγενημένος.
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παρελθὼν γὰρ εἰς τὸ μέσον οἰκέτης παρʼ Ἑτοιμοκλέους τοῦ Στωϊκοῦ ἥκειν λέγων γραμματίδιον ἔχων κελεῦσαὶ οἱ ἔφη τὸν δεσπότην ἐν τῷ κοινῷ ἀναγνόντα εἰς ἐπήκοον ἅπασιν ὀπίσω αὖθις , ἀπαλλάττεσθαι. ἐφέντος οὖν τοῦ Ἀρισταινέτου προσελθὼν πρὸς τὸν λύχνον ἀνεγίνωσκεν.

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ἦ που, ὦ Λυκῖνε, τῆς νύμφης ἐγκώμιον ἢ ἐπιθαλάμιον, οἷα πολλὰ ποιοῦσιν;

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ἀμέλει καὶ ἡμεῖς τοιοῦτόν ᾠήθημεν, ἀλλʼ οὐδʼ ἐγγὺς ἦν τούτου· ἐνεγέγραπτο γάρ·

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εἱστιώμεθα οὖν ἐν ἡσυχίᾳ τὸ πρῶτον, καὶ παρεσκεύαστο ποικίλα. πλὴν οὐδὲν οἶμαι χρὴ καὶ ταῦτα καταριθμεῖσθαι, χυμοὺς καὶ πέμματα καὶ καρυκείας· ἅπαντα γὰρ ἄφθονα. ἐν τούτῳ δὲ ὁ Κλεόδημος ἐπικύψας ἐς τὸν Ἴωνα, ὁρᾷς, ἔφη, τὸν γέροντα — Ζηνόθεμιν λέγων, ἐπήκουον γάρ — ὅπως ἐμφορεῖται τῶν ὄψων καὶ ἀναπέπλησται ζωμοῦ τὸ ἱμάτιον καὶ ὅσα τῷ παιδὶ κατόπιν ἑστῶτι ὀρέγει λανθάνειν οἰόμενος τοὺς ἄλλους, οὐ μεμνημένος τῶν μεθʼ αὑτόν; δεῖξον οὖν καὶ Λυκίνῳ ταῦτα, ὡς μάρτυς εἴη. ἐγὼ δὲ οὐδὲν ἐδεόμην δείξοντός μοι τοῦ Ἴωνος πολὺ πρότερον αὐτὰ ἐκ περιωπῆς ἑωρακώς.
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ἅμα δὲ ταῦτα ὁ Κλεόδημος εἰρήκει καὶ ἐπεισέπαισεν ὁ Κυνικὸς Ἀλκιδάμας ἄκλητος, ἐκεῖνο τὸ κοινὸν ἐπιχαριεντισάμενος, τὸν Μενέλαον αὐτόματον ἥκοντα. τοῖς μὲν οὖν πολλοῖς ἀναίσχυντα ἐδόκει πεποιηκέναι καὶ ὑπέκρουον τὰ προχειρότατα, ὁ μὲν τὸ ἀφραίνεις Μενέλαε, ὁ δʼ ἀλλʼ οὐκ Ἀτρείδῃ Ἀγαμέμνονι ἥνδανε θυμῷ, καὶ ἄλλοιἄλλοι Bekker : not in MSS. ἄλλα πρὸς τὸν καιρὸν εὔστοχα καὶ χαρίεντα ὑποτονθορύζοντες· ἐς μέντοι τὸ φανερὸν οὐδεὶς ἐτόλμα λέγειν· ἐδεδοίκεσαν γὰρ τὸν Ἀλκιδάμαντα, βοὴν ἀγαθὸν ἀτεχνῶς ὄντα καὶ κρακτικώτατον κυνῶν ἁπάντων, παρʼ ὃ καὶ ἀμείνων ἐδόκει καὶ φοβερώτατος ἦν ἅπασιν.
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ὁ δὲ Ἀρισταίνετος ἐπαινέσας αὐτὸν ἐκέλευε θρόνον τινὰ λαβόντα καθίζεσθαι παρʼ Ἱστιαῖόν τε καὶ Διονυσόδωρον. ὁ δέ, ἄπαγε, φησί, γυναικεῖον λέγεις καὶ μαλθακὸν ἐπὶ θρόνου καθίζεσθαι ἢ σκίμποδος, ὥσπερ ὑμεῖς μαλακῆς ταύτης εὐνῆς μικροῦ δεῖν ὕπτιοι κατακείμενοι ἑστιᾶσθε πορφυρίδας ὑποβεβλημένοι· ἐγὼ δὲ κἂν ὀρθοστάδην δειπνήσαιμι ἐμπεριπατῶν ἅμα τῷ συμποσίῳ· εἰ δὲ καὶ κάμοιμι, χαμαὶ τὸν τρίβωνα ὑποβαλόμενοςὑποβαλόμενος Jacobitz: ὑποβαλλόμενος MSS. κείσομαι ἐπʼ ἀγκῶνος οἷον τὸν Ἡρακλέα γράφουσιν. οὕτως, ἔφη, γιγνέσθω, ὁ Ἀρισταίνετος, εἴ σοι ἥδιον. καὶ τὸ ἀπὸ τούτου περιιὼν ἐν κύκλῳ ὁ Ἀλκιδάμας ἐδείπνει ὥσπερ οἱ Σκύθαι πρὸς τὴν ἀφθονωτέραν νομὴν μετεξανιστάμενος καὶ τοῖς περιφέρουσι τὰ ὄψα συμπερινοστῶν.
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καὶ μέντοι καὶ σιτούμενος ἐνεργὸς ἦν ἀρετῆς πέρι καὶ κακίας μεταξὺ διεξιὼν καὶ ἐς τὸν χρυσὸν καὶ τὸν ἄργυρον ἀποσκώπτων· ἠρώτα γοῦν τὸν Ἀρισταίνετον, τί βούλονται αὐτῷ αἱ τοσαῦται καὶ τηλικαῦται κύλικες τῶν κεραμεῶν ἴσον δυναμένων. ἀλλʼ ἐκεῖνον μὲν ἤδη διενοχλοῦντα ἔπαυσεν ἐς τὸ παρὸν Ἀρισταίνετος τῷ παιδὶ διανεύσαςδιανεύσας Fritzsche : δὲ νεύσας Ω. εὐμεγέθη σκύφον ἀναδοῦναι αὐτῷ ζωρότερον ἐγχέαντα· καὶ ἐδόκει ἄριστα ἐπινενοηκέναι οὐκ εἰδὼς ὅσων κακῶν ἀρχὴν ὁ σκύφος ἐκεῖνος ἐνεδεδώκει. λαβὼν δὲ ἅμα ὁ Ἀλκιδάμας ἐσίγησε μικρὸν καὶ ἐς τοὔδαφος καταβαλὼν ἑαυτὸν ἔκειτο ἡμίγυμνος, ὥσπερ ἠπειλήκει, πήξας τὸν ἀγκῶνα ὀρθόν, ἔχων ἅμα τὸν σκύφον ἐν τῇ δεξιᾷ, οἷος ὁ παρὰ τῷ Φόλῳ Ἡρακλῆς ὑπὸ τῶν γραφέων δείκνυται.
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ἤδη δὲ καὶ ἐς τοὺς ἄλλους συνεχῶς περιεσοβεῖτο ἡ κύλιξ καὶ φιλοτησίαι καὶ ὁμιλίαι καὶ φῶτα εἰσεκεκόμιστο. ἐν τοσούτῳ δʼ ἐγὼ τὸν παρεστῶτα τῷ Κλεοδήμῳ παῖδα οἰνοχόον ὄντα ὡραῖον ἰδὼν ὑπομειδιῶντα — χρὴ γάρ, οἶμαι, καὶ ὅσα πάρεργα τῆς ἑστιάσεως εἰπεῖν, καὶ μάλιστα εἴ τι πρὸς τὸ γλαφυρώτερον ἐπράχθη—μάλα ἤδη παρεφύλαττον ὅ τι καὶ μειδιάσειε. καὶ μετὰ μικρὸν ὁ μὲν προσῆλθεν ὡς ἀποληψόμενος παρὰ τοῦ Κλεοδήμου τὴν φιάλην, ὁ δὲ τόν τε δάκτυλον ἀπέθλιψεν αὐτοῦ καὶ δραχμὰς δύο, οἶμαι, συνανέδωκε μετὰ τῆς φιάλης· ὁ παῖς δὲ πρὸς μὲν τὸν δάκτυλον θλιβόμενον αὖθις ἐμειδίασεν, οὐ μὴν συνεῖδεν, οἶμαι, τὸ νόμισμα, ὥστε μὴ δεξαμένου ψόφον αἱ δύο δραχμαὶ παρέσχον ἐκπεσοῦσαι, καὶ ἠρυθρίασαν ἄμφω μάλα σαφῶς. ἠπόρουν δὲ οἱ πλησίον οὗτινος εἴη τὰ νομίσματα, τοῦ μὲν παιδὸς ἀρνουμένου μὴ ἀποβεβληκέναι, τοῦ δὲ Κλεοδήμου, καθʼ ὃν ὁ ψόφος ἐγένετο, μὴ προσποιουμένου τὴν ἀπόρριψιν. ἠμελήθη οὖν καὶ παρώφθη τοῦτο οὐ πάνυ πολλῶν ἰδόντων πλὴν μόνου, ὡς ἐμοὶ ἔδοξε, τοῦ Ἀρισταινέτου· μετέστησε γὰρ τὸν παῖδα μικρὸν ὕστερον ἀφανῶς ὑπεξαγαγὼν καὶ τῷ Κλεοδήμῳ τινὰ παραστῆναι διένευσε τῶν ἐξώρων ἤδη καὶ καρτερῶν, ὀρεωκόμον τινὰ ἢ ἱπποκόμον. καὶ τοῦτο μὲν ὧδέ πως ἐκεχωρήκει, μεγάληςἂν Bekker: not in MSS. ἂν αἰσχύνης αἴτιον τῷ Κλεοδήμῳ γενόμενον, εἰ ἔφθη διαφοιτῆσαν εἰς ἅπαντας, ἀλλὰ μὴ κατέσβη αὐτίκα, δεξιῶς πάνυ τοῦ Ἀρισταινέτου τὴν παροινίαν ἐνέγκαντος.
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ὁ Κυνικὸς δὲ Ἀλκιδάμας, ἐπεπώκει γὰρ ἤδη, πυθόμενος ἥτις ἡ γαμουμένη παῖς καλοῖτο,καλοῖτο MSS. καλοῖτο (??) and ἐκαλεῖτο. σιωπὴν παραγγείλας μεγάλῃ τῇ φωνῇ ἀποβλέψας ἐς τὰς γυναῖκας, Προπίνω σοι, ἔφη, ὦ Κλεανθί, Ἡρακλέους ἀρχηγέτου. ὡς δʼ ἐγέλασαν ἐπὶ τούτῳ ἅπαντες, ἐγελάσατε, εἶπεν, ὦ καθάρματα, εἰ τῇ νύμφῃ προὔπιον ἐπὶ τοῦ ἡμετέρου· θεοῦ τοῦ Ἡρακλέους; καὶ μὴν εὖ εἰδέναι χρὴ ὡς ἢν μὴ λάβῃ παρʼ ἐμοῦ τὸν σκύφον, οὔποτε τοιοῦτος ἂν υἱὸς αὐτῇ γένοιτο οἷος ἐγώ, ἄτρεπτος μὲν ἀλκήν, ἐλεύθερος δὲ τὴν γνώμην, τὸ σῶμα δὲ οὕτω καρτερός· καὶ ἅμα παρεγύμνου ἑαυτὸν μᾶλλον ἄχρι πρὸς τὸ αἴσχιστον. αὖθις ἐπὶ τούτοις ἐγέλασαν οἱ συμπόται, καὶ ὃς ἀγανακτήσας ἐπανίστατο δριμὺ καὶ παράφορον βλέπων καὶ δῆλος ἦν οὐκέτι εἰρήνην ἄξων. τάχα δʼ ἄν τινος καθίκετο τῇ βακτηρίᾳ, εἰ μὴ κατὰ καιρὸν εἰσεκεκόμιστο πλακοῦς εὐμεγέθης, πρὸς ὃν ἀποβλέψας ἡμερώτερος ἐγένετο καὶ ἔληξε τοῦ θυμοῦ καὶ ἐνεφορεῖτο συμπεριιών.
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καὶ οἱ πλεῖστοι ἐμέθυον ἤδη καὶ βοῆς μεστὸν ἦν τὸ συμπόσιον· ὁ μὲν γὰρ Διονυσόδωρος ὁ ῥήτωρ ἀντιρρήσειςἀντιρρήσεις Gertz : αὐτοῦ δήσεις MSS. “his own speeches “ τινὰς ἐν μέρει διεξῄει καὶ ἐπῃνεῖτο ὑπὸ τῶν κατόπιν ἐφεστώτων οἰκετῶν, ὁ δὲ Ἱστιαῖος ὁ γραμματικὸς ἐρραψῴδει ὕστερος κατακείμενος καὶ συνέφερεν ἐς τὸ αὐτὸ τὰ Πινδάρου καὶ Ἡσιόδου καὶ Ἀνακρέοντος, ὡς ἐξ ἁπάντων μίαν ᾠδὴν παγγέλοιον ἀποτελεῖσθαι, μάλιστα δʼ ἐκεῖνα ὥσπερ προμαντευόμενος τὰ μέλλοντα, σὺν δʼ ἔβαλον ῥινούς· καὶ ἔνθα δʼ ἄρʼ οἰμωγή τε καὶ εὐχωλὴ πέλεν ἀνδρῶν. ὁ Ζηνόθεμις δʼ ἀνεγίνωσκε παρὰ τοῦ παιδὸς λαβὼν λεπτόγραφόνλεπτόγραφόν Herwerden : λεπτόγραμμόν MSS. τι βιβλίον.
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διαλιπόντων δὲ ὀλίγον, ὥσπερ εἰώθασι, τῶν παρακομιζόντων τὰ ὄψα μηχανώμενος Ἀρισταίνετος μηδʼ ἐκεῖνον ἀτερπῆ τὸν καιρὸν εἶναι μηδὲ κενὸν ἐκέλευσε τὸν γελωτοποιὸν εἰσελθόντα εἰπεῖν τι ἢ πρᾶξαι γελοῖον, ὡς ἔτι μᾶλλον οἱ συμπόται διαχυθεῖεν. καὶ παρῆλθεν ἄμορφός τις ἐξυρημένος τὴν κεφαλήν, ὀλίγας ἐπὶ τῇ κορυφῇ τρίχας ὀρθὰς ἔχων· οὗτος ὠρχήσατό τε κατακλῶν ἑαυτὸν καὶ διαστρέφων, ὡς γελοιότερος φανείη, καὶ ἀνάπαιστα συγκροτῶν διεξῆλθεν αἰγυπτιάζων τῇ φωνῇ, καὶ τέλος ἐπέσκωπτεν ἐς τοὺς παρόντας.
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οἱ μὲν οὖν ἄλλοι ἐγέλων ὁπότε σκωφθεῖεν, ἐπεὶ δὲ καὶ εἰς τὸν Ἀλκιδάμαντα ὅμοιόν τι ἀπέρριψε Μελιταῖον κυνίδιον προσειπὼν αὐτόν, ἀγανακτήσας ἐκεῖνος — καὶ πάλαι δὲ δῆλος ἦν φθονῶν αὐτῷ εὐδοκιμοῦντι καὶ κατέχοντι τὸ συμπόσιον — ἀπορρίψας τὸν τρίβωνα προὐκαλεῖτό οἱ παγκρατιάζειν, εἰ δὲ μή, κατοίσειν αὐτοῦ ἔφη τὴν βακτηρίαν. οὕτω δὴ ὁ κακοδαίμων Σατυρίων — τοῦτο γὰρ ὁ γελωτοποιὸς ἐκαλεῖτο — συστὰς ἐπαγκρατίαζε. καὶ τὸ πρᾶγμα ὑπερήδιστον ἦν, φιλόσοφος ἀνὴρ γελωτοποιῷ ἀνταιρόμενος καὶ παίων καὶ παιόμενος ἐν τῷ μέρει. οἱ παρόντες δὲ οἱ μὲν ᾐδοῦντο, οἱ δὲ ἐγέλων, ἄχρι ἀπηγόρευσε παιόμενος ὁ Ἀλκιδάμας ὑπὸ συγκεκροτημένου ἀνθρωπίσκου καταγωνισθείς. γέλως οὖν πολὺς ἐξεχύθη ἐπʼ αὐτοῖς.
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ἐνταῦθα Διόνικος ἐπεισῆλθεν ὁ ἰατρὸς οὐ πολὺ κατόπιν τοῦ ἀγῶνος· ἐβεβραδύκει δέ, ὡς ἔφασκε, φρενίτιδι ἑαλωκότα θεραπεύων Πολυπρέποντα τὸν αὐλητήν. καί τι καὶ γελοῖον διηγήσατο· ἔφη μὲν γὰρ εἰσελθεῖν παρʼ αὐτὸν οὐκ εἰδὼς ἐχόμενον ἤδη τῷ πάθει, τὸν δὲ ταχέως ἀναστάντα ἐπικλεῖσαί τε τὴν θύραν καὶ ξιφίδιον σπασάμενον ἀναδόντα αὐτῷ τοὺς αὐλοὺς κελεύειν αὐλεῖν· εἶτα ἐπεὶ μὴ δύναιτο, παίειν σκῦτος ἔχοντα ἐς ὑπτίας τὰς χεῖρας. τέλος οὖν ἐν τοσούτῳ κινδύνῳ ἐπινοῆσαι τοιόνδε· ἐς ἀγῶνα γὰρ προκαλέσασθαι αὐτὸν ἐπὶ ῥητῷ πληγῶν ἀριθμῷ, καὶ πρῶτον μὲν αὐτὸς αὐλῆσαι πονήρως, μετὰ δὲ παραδοὺςπαραδοὸς Bekker : παραδόντα ΜSS. τοὺς αὐλοὺς ἐκείνῳ δέξασθαι παρʼ αὐτοῦ τὸ σκῦτος καὶ τὸ ξιφίδιον καὶ ἀπορρῖψαι τάχιστα διὰ τῆς φωταγωγοῦ ἐς τὸ ὕπαιθρον τῆς αὐλῆς, καὶ τὸ ἀπὸ τούτου ἀσφαλέστερος ἤδη προσπαλαίων αὐτῷ ἐπικαλεῖσθαι τοὺς γειτνιῶντας, ὑφʼ ὧν ἀνασπασάντων τὸ θύριον σωθῆναι αὐτός.αὐτός Bekker: αὐτόν MSS. ἐδείκνυ δὲ καὶ σημεῖα τῶν πληγῶν καὶ ἀμυχάς τινας ἐπὶ τοῦ προσώπου.

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καὶ ὁ μὲν Διόνικος οὐ μεῖον εὐδοκιμήσας τοῦ γελωτοποιοῦ ἐπὶ τῇ διηγήσει πλησίον τοῦ Ἱστιαίου παραβύσας ἑαυτὸν ἐδείπνει ὅσα λοιπά, οὐκ ἄνευ θεοῦ τινος ἡμῖν ἐπιπαρών, ἀλλὰ καὶ πάνυ χρήσιμος τοῖς μετὰ ταῦτα γεγενημένος.
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παρελθὼν γὰρ εἰς τὸ μέσον οἰκέτης παρʼ Ἑτοιμοκλέους τοῦ Στωϊκοῦ ἥκειν λέγων γραμματίδιον ἔχων κελεῦσαί οἱ ἔφη τὸν δεσπότην ἐν τῷ κοινῷ ἀναγνόντα εἰς ἐπήκοον ἅπασιν ὀπίσω αὖθις ἀπαλλάττεσθαι. ἐφέντος οὖν τοῦ Ἀρισταινέτου προσελθὼν πρὸς τὸν λύχνον ἀνεγίνωσκεν.

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ἦ που, ὦ Λυκῖνε, τῆς νύμφης ἐγκώμιον ἢ ἐπιθαλάμιον, οἷα πολλὰ ποιοῦσιν;

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ἀμέλει καὶ ἡμεῖς τοιοῦτον ᾠήθημεν, ἀλλʼ οὐδʼ ἐγγὺς ἦν τούτου· ἐνεγέγραπτο γάρ·

Ἑτοιμοκλῆς φιλόσοφος Ἀρισταινέτῳ.

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ὅπως μὲν. ἔχω πρὸς δεῖπνα ὁ παρεληλυθώς μοι βίος ἅπας μαρτύριον ἄν γένοιτο, ὅς γε ὁσημέραι πολλῶν ἐνοχλούντων παρὰ πολὺ σοῦ πλουσιωτέρων ὅμως οὐδὲ πώποτε φέρων ἐμαυτὸν ἐπέδωκα εἰδὼς τοὺς ἐπὶ τοῖς συμποσίοις θορύβους καὶ παροινίας. ἐπὶ σοῦ δὲ μόνου εἰκότως ἀγανακτῆσαί μοι δοκῶ, ὃς τοσοῦτον χρόνον ὑπʼ ἐμοῦ λιπαρῶς τεθεραπευμένος οὐκ ἠξίωσας ἐναριθμῆσαι κἀμὲ τοῖς ἄλλοις φίλοις, ἀλλὰ μόνος ἐγώ σοι ἄμοιρος, καὶ ταῦτα ἐν γειτόνων οἰκῶν. ἀνιῶμαι οὖν ἐπὶ σοὶ τὸ πλέον οὕτως ἀχαρίστῳ φανέντι· ἐμοὶ γὰρ ἡ εὐδαιμονία οὐκ ἐν ὑὸς ἀγρίου μοίρᾳ ἢ λαγωοῦ ἢ πλακοῦντος, ἃ παρʼ ἄλλοις ἀφθόνως ἀπολαύω τὰ καθήκοντα εἰδόσιν, ἐπεὶ καὶ τήμερον παρὰ τῷ μαθητῇ Παμμένει δειπνῆσαι πολυτελές, ὥς φασι, δεῖπνον δυνάμενος οὐκ ἐπένευσα ἱκετεύοντι, σοὶ ὁ ἀνόητος ἐμαυτὸν φυλάττων.
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σὺ δὲ ἡμᾶς παραλιπὼν ἄλλους εὐωχεῖς, εἰκότως· οὔπω γὰρ δύνασαι διακρίνειν τὸ βέλτιον οὐδὲ τὴν καταληπτικὴν φαντασίαν ἔχεις. ἀλλὰ οἶδα ὅθεν μοι ταῦτα, παρὰ τῶν θαυμαστῶν σου φιλοσόφων, Ζηνοθέμιδος καὶ Λαβυρίνθου, ὧν — ἀπείη δὲ ἡ Ἀδράστεια — συλλογισμῷ ἑνὶ ἀποφράξαι ἄν μοι τάχιστα δοκῶ τὰ στόματα. ἢ εἰπάτω τις αὐτῶν, τί ἐστὶ φιλοσοφία ; ἢ τὰ πρῶτα ταῦτα, τί διαφέρει σχέσις ἕξεως ; ἵνα μὴ τῶν ἀπόρων εἴπω τι, κερατίναν ἢ σωρείτην ἢ θερίζοντα λόγον. Ἀλλὰ σὺ μὲν ὄναιο αὐτῶν. ἐγὼ δὲ ὡς ἂν μόνον τὸ καλὸν ἀγαθὸν ἡγούμενος εἶναι οἴσω ῥᾳδίως τὴν ἀτιμίαν.
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καίτοι ὅπως μὴ ἐς ἐκείνην ἔχῃς καταφεύγειν τὴν ἀπολογίαν ὕστερον, ἐπιλαθέσθαι λέγων ἐν τοσούτῳ θορύβῳ καὶ πράγματι, δίς σε τήμερον προσηγόρευσα καὶ ἕωθεν ἐπὶ τῇ οἰκίᾳ καὶ ἐν τῷ ἀνακείῳ θύοντα ὕστερον. ταῦτα ἐγὼ τοῖς παροῦσιν ἀπολελόγημαι.
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εἰ δὲ δείπνου ἕνεκα ὀργίζεσθαί σοι δοκῶ, τὸ κατὰ τὸν Οἰνέα ἐννόησον ὄψει γὰρ καὶ τὴν Ἄρτεμιν ἀγανακτοῦσαν, ὅτι μόνην αὐτὴν οὐ παρέλαβεν ἐκεῖνος ἐπὶ τὴν θυσίαν τοὺς ἄλλους θεοὺς ἑστιῶν. φησὶ δὲ περὶ αὐτῶν Ὅμηρος ὧδέ πως· ἢ λάθετʼ ἢ οὐκ ἐνόησεν, ἀάσατο δὲ μέγα θυμῷ· καὶ Εὐριπίδης· Καλυδὼν μὲν ἥδε γαῖα, Πελοπίας χθονὸς ἐν, ἀντιπόρθμοις, πεδίʼ ἔχουσʼ εὐδαίμονα. καὶ Σοφοκλῆς· συὸς μέγιστον χρῆμʼ ἐπʼ Οἰνέως γύαις ἀνῆκε Λητοῦς παῖς ἑκηβόλος θεά.
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ταῦτά σοι ἀπὸ πολλῶν ὀλίγα παρεθέμην, ὅπως μάθῃς οἷον ἄνδρα παραλιπὼν Δίφιλον ἑστιᾷς καὶ τὸν υἱὸν αὐτῷ παραδέδωκας, εἰκότως· ἡδὺς γάρ ἐστι τῷ μειρακίῳ καὶ πρὸς χάριν αὐτῷ σύνεστιν. εἰ δὲ μὴ αἰσχρὸν ἦν ἐμὲ λέγειν τὰ τοιαῦτα, κἄν τι προσέθηκα, ὅπερ σύ, εἰ θέλεις, παρὰ Ζωπύρου τοῦ παιδαγωγοῦ ἂν μάθοις ἀληθὲς ὄν. ἀλλʼ οὐ χρὴ ταράττειν ἐν γάμοις οὐδὲ διαβάλλειν ἄλλους, καὶ μάλιστα ἐφʼ οὕτως αἰσχραῖς αἰτίαις· καὶ γὰρ εἰ Δίφιλος ἄξιος δύο ἤδη μαθητάς μου περισπάσας, ἀλλʼ ἔγωγε φιλοσοφίας αὐτῆς ἕνεκεν σιωπήσομαι.
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προσέταξα δὲ τῷ οἰκέτῃ τούτῳ, ἢν διδῷς αὐτῷ μοῖράν τινα ἢ συὸς ἢ ἐλάφου ἢ σησαμοῦντος, ὡς ἐμοὶ διακομίσειεν καὶ ἀντὶ τοῦ δείπνου ἀπολογία γένοιτο, μὴ λαβεῖν, μὴ καὶ δόξωμεν ἐπὶ τούτῳ πεπομφέναι.
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τούτων, ὦ ἑταῖρε, ἀναγινωσκομένων μεταξὺ ἱδρώς τέ μοι περιεχεῖτο ὑπʼ αἰδοῦς, καὶ τοῦτο δὴ τὸ τοῦ λόγου, χανεῖν μοι τὴν γῆν ηὐχόμην ὁρῶν τοὺς παρόντας γελῶντας ἐφʼ ἑκάστῳ καὶ μάλιστα ὅσοι ᾔδεσαν τὸν Ἑτοιμοκλέα, πολιὸν ἄνθρωπον καὶ σεμνὸν εἶναι δοκοῦντα. ἐθαύμαζον οὖν οἷος ὢν διαλάθοι αὐτοὺς ἐξαπατωμένους τῷ πώγωνι καὶ τῇ τοῦ προσώπου ἐντάσει. ὁ γὰρ Ἀρισταίνετος ἐδόκει μοι οὐκ ἀμελείᾳ παριδεῖν αὐτόν, ἀλλʼ οὔποτʼ ἂν ἐλπίσας κληθέντα ἐπινεῦσαι οὐδʼ , ἂν ἐμπαρασχεῖν ἑαυτὸν τοιούτῳ τινί· ὥστε οὐδὲ τὴν·
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ἀρχὴν;πειρᾶσθαι ἠξίου. ἐπεὶ δʼ οὖν ἐπαύσατό ποτε ὁ οἰκέτης ἀναγινώσκων, τὸ μὲν συμπόσιον ἅπαν εἰς τοὺς ἀμφὶ τὸν Ζήνωνα καὶ Δίφιλον ἀπέβλεπε δεδοικότας καὶ ὠχριῶντας καὶ τῇ ἀπορίᾳ τῶν προσώπων ἐπαληθεύοντας τὰ ὑπὸ τοῦ Ἑτοιμοκλέους κατηγορηθέντα·,· ὁ Ἀρισταίνετος δὲ ἐτετάρακτο καὶ θορύβου μεστὸς ἦν, ἐκέλευε δʼ ὅμως πίνειν ἡμᾶς καὶ ἐπειρᾶτο εὖ διατίθεσθαι τὸ γεγονὸς ὑπομειδιῶν ἅμα, καὶ τὸν οἰκέτην ἀπέπεμψεν εἰπὼν ὅτι ἐπιμελήσεται τούτων. μετʼ ὀλίγον δὲ καὶ ὁ Ζήνων ὑπεξανέστη ἀφανῶς, τοῦ παιδαγωγοῦ νεύσαντος ἀπαλλάττεσθαι ὡς κελεύσαντος τοῦ πατρός.
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ὁ Κλεόδημος δὲ καὶ πάλαι τινὸς ἀφορμῆς δεόμενος — ἐβούλετο γὰρ συμπλακῆναι τοῖς Στωϊκοῖς καὶ διερρήγνυτο οὐκ ἔχων ἀρχὴν εὔλογον — τότε οὖν τὸ ἐνδόσιμον παρασχούσης τῆς ἐπιστολῆς, τοιαῦτα, ἔφη, ἐξεργάζεται ὁ καλὸς Χρύσιππος καὶ Ζήνων ὁ θαυμαστὸς καὶ Κλεάνθης, ῥημάτια δύστηνα καὶ ἐρωτήσεις μόνον καὶ σχήματα φιλοσόφων, τὰ δʼ ἄλλα Ἑτοιμοκλεῖς οἱ πλεῖστοι· καὶ αἱ ἐπιστολαὶ ὁρᾶτε ὅπως πρεσβυτικαί, καὶ τὸ τελευταῖον Οἰνεὺς μὲν Ἀρισταίνετος, Ἑτοιμοκλῆς δὲ Ἄρτεμις. Ἡράκλεις, εὔφημα πάντα καὶ ἑορτῇ πρέποντα.

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νὴ Δίʼ, εἶπεν ὁ Ἕρμων ὑπερκατακείμενος· ἠκηκόει γάρ, οἶμαι, ὗν τινα ἐσκευάσθαι Ἀρισταινέτῳ ἐς τὸ δεῖπνον, ὥστε οὐκ ἄκαιρον ἐδόκει μεμνῆσθαι τοῦ Καλυδωνίου. ἀλλὰ πρὸς τῆς Ἑστίας, ὦ Ἀρισταίνετε, πέμπε ὡς τάχιστα τῶν ἀπαρχῶν, μὴ καὶ φθάσῃ ὁ πρεσβύτης ὑπὸ λιμοῦ ὥσπερ ὁ Μελέαγρος ἀπομαρανθείς. καίτοι οὐδὲν ἂν πάθοι δεινὸν ἀδιάφορα γὰρ ὁ Χρύσιππος τὰ τοιαῦτα ἡγεῖτο.

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Χρυσίππου γὰρ μέμνησθε ὑμεῖς, ἔφη ὁ Ζηνόθεμις ἐπεγείρας ἑαυτὸν καὶ,φθεγξάμενος παμμέγεθες, ἢ ἀφʼ ἑνὸς ἀνδρὸς οὐκ ἐννόμως φιλοσοφοῦντος Ἑτοιμοκλέους τοῦ γόητος μετρεῖτε τὸν Κλεάνθην καὶ Ζήνωνα σοφοὺς ἄνδρας; τίνες δὲ καὶ ὄντες ὑμεῖς ἐρεῖτε ταῦτα; οὐ σὺ μὲν τῶν Διοσκούρων ἤδη, ὦ Ἕρμων, τοὺς πλοκάμους περικέκαρκας χρυσοῦς ὄντας; καὶ δώσεις δίκην παραδοθεὶς τῷ δημίῳ. σὺ δὲ τὴν Σωστράτου γυναῖκα τοῦ μαθητοῦ ἐμοίχευες, ὦ Κλεόδημε, καὶ καταληφθεὶς τὰ αἴσχιστα ἔπαθες. οὐ σιωπήσεσθε οὖν τοιαῦτα συνεπιστάμενοι ἑαυτοῖς; ἀλλʼ οὐ μαστροπὸς ἐγὼ τῆς ἐμαυτοῦ γυναικός ἦ δʼ ὃς ὁ Κλεόδημος, ὥσπερ σύ, οὐδὲ τοῦ ξένου μαθητοῦ λαβὼν τοὐφόδιον παρακαταθήκας ἔπειτα ὤμοσα κατὰ τῆς Πολιάδος μὴ εἰληφέναι, οὐδʼ ἐπὶ τέτταρσι δραχμαῖς δανείζω, οὐδὲ ἄγχω τοὺς μαθητάς, ἢν μὴ κατὰ καιρὸν ἀποδῶσι τοὺς μισθούς. ἀλλʼ ἐκεῖνο, ἔφη ὁ Ζηνόθεμις, οὐκ ἂν ἔξαρνος γένοιο μὴ οὐχὶ φάρμακον ἀποδόσθαι Κρίτωνι ἐπὶ τὸν πατέρα.
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καὶ ἅμα, ἔτυχε γὰρ πίνων, ὁπόσον ἔτι λοιπὸν ἐν τῇ κύλικι, περὶ ἥμισυ σχεδόν, κατεσκέδασεν αὐτοῖν. ἀπέλαυσε δὲ καὶ ὁ Ἴων τῆς γειτονήσεως, οὐκ ἀνάξιος ὤν. ὁ μὲν οὖν Ἕρμων ἀπεξύετο ἐκ τῆς κεφαλῆς τὸν ἄκρατον προνενευκὼς καὶ τοὺς παρόντας ἐμαρτύρετο, οἷα ἐπεπόνθει. ὁ Κλεόδημος δὲ — οὐ γὰρ εἶχε κύλικα — ἐπιστραφεὶς προσέπτυσέ τε τὸν Ζηνόθεμιν καὶ τῇ ἀριστερᾷ τοῦ πώγωνος λαβόμενος ἔμελλε παίσειν κατὰ κόρρης, καὶ ἀπέκτεινεν ἂν τὸν γέροντα, εἰ μὴ Ἀρισταίνετος ἐπέσχε τὴν χεῖρα καὶ ὑπερβὰς τὸν Ζηνόθεμιν ἐς τὸ μέσον αὐτοῖν κατεκλίθη, ὡς διασταῖεν ὑπὸ διατειχίσματι αὐτῷ εἰρήνην ἄγοντες.
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ἐν ὅσῳ δὲ ταῦτʼ ἐγίνετο, ποικίλα, ὦ Φίλων, ἐγὼ πρὸς ἐμαυτὸν ἐνενόουν, οἷον τὸ πρόχειρον ἐκεῖνο, ὡς οὐδὲν ὄφελος ἦν ἄρα ἐπίστασθαι τὰ μαθήματα, εἰ μή τις καὶ τὸν βίον ῥυθμίζοι πρὸς τὸ βέλτιον ἐκείνους γοῦν περιττοὺς ὄντας ἐν τοῖς λόγοις ἑώρων γέλωτα ἐπὶ τῶν πραγμάτων ὀφλισκάνοντας. ἔπειτα εἰσῄει με, μὴ ἄρα τὸ ὑπὸ τῶν πολλῶν λεγόμενον ἀληθὲς ᾖ καὶ τὸ πεπαιδεῦσθαι ἀπάγῃ τῶν ὀρθῶν λογισμῶν τοὺς ἐς μόνα τὰ βιβλία καὶ τὰς ἐν ἐκείνοις φροντίδας ἀτενὲς ἀφορῶντας· τοσούτων γοῦν φιλοσόφων παρόντων οὐδὲ κατὰ τύχην ἕνα τινὰ ἔξω ἁμαρτήματος ἦν ἰδεῖν, ἀλλʼ οἱ μὲν ἐποίουν αἰσχρά, οἱ δʼ ἔλεγον αἰσχίω· οὐδὲ γὰρ ἐς τὸν οἶνον ἔτι ἀναφέρειν εἶχον τὰ γινόμενα λογιζόμενος οἷα ὁ Ἑτοιμοκλῆς ἄσιτος ἔτι καὶ ἄποτος ἐγεγράφει.
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ἀνέστραπτο οὖν τὸ πρᾶγμα, καὶ οἱ μὲν ἰδιῶται κοσμίως πάνυ ἑστιώμενοι οὔτε παροινοῦντες οὔτε ἀσχημονοῦντες ἐφαίνοντο, ἀλλʼ ἐγέλων μόνον καὶ κατεγίνωσκον αὐτῶν, οἶμαι, οὕς γε ἐθαύμαζον οἰόμενοί τινας εἶναι ἀπὸ τῶν σχημάτων, οἱ σοφοὶ δὲ ἠσέλγαινον καὶ ἐλοιδοροῦντο καὶ ὑπερενεπίμπλαντο καὶ ἐκεκράγεσαν καὶ εἰς χεῖρας ᾔεσαν. ὁ ʼ θαυμάσιος δὲ Ἀλκιδάμας καὶ ἐούρει ἐν τῷ μέσῳ οὐκ αἰδούμενος τὰς γυναῖκας. καὶ ἐμοὶ ἐδόκει, ὡς ἂν ἄριστά τις εἰκάσειεν, ὁμοιότατα εἶναι τὰ ἐν τῷ συμποσίῳ οἷς περὶ τῆς Ἔριδος οἱ ποιηταὶ λέγουσιν οὐ γὰρ κληθεῖσαν αὐτὴν ἐς τοῦ Πηλέως τὸν γάμον ῥῖψαι τὸ μῆλον εἰς τὸ σύνδειπνον, ἀφʼ οὗ τοσοῦτον πόλεμον ἐπʼ Ἰλίῳ γεγενῆσθαι. καὶ ὁ Ἑτοιμοκλῆς τοίνυν ἐδόκει μοι τὴν ἐπιστολὴν ἐμβαλὼν εἰς τὸ μέσον ὥσπερ τι μῆλον οὐ μείω τῆς Ἰλιάδος κακὰ ἐξεργάσασθαι.
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οὐ γὰρ ἐπαύσαντο οἱ ἀμφὶ τὸν Ζηνόθεμιν καὶ Κλεόδημον φιλονεικοῦντες, ἐπεὶ μέσος αὐτῶν ὁ Ἀρισταίνετος ἐγένετο· ἀλλά, νῦν μέν, ἔφη ὁ Κλεόδημος, ἱκανόν, εἰ ἐλεγχθείητε ἀμαθεῖς ὄντες, αὔριον δὲ ἀμυνοῦμαι ὑμᾶς ὅντινα καὶ χρὴ τρόπον· ἀπόκριναί μοι οὖν, ὦ Ζηνόθεμι, ἢ σὺ ἢ ὁ κοσμιώτατος Δίφιλος, καθʼ ὅ τι ἀδιάφορον εἶναι λέγοντες τῶν χρημάτων τὴν κτῆσιν οὐδὲν ἀλλʼ ἢ τοῦτο ἐξ ἁπάντων σκοπεῖτε ὡς πλείω κτήσεσθε καὶ διὰ τοῦτο ἀμφὶ τοὺς πλουσίους ἀεὶ ἔχετε καὶ δανείζετε καὶ τοκογλυφεῖτε καὶ ἐπὶ μισθῷ παιδεύετε, πάλιν τε αὖ τὴν ἡδονὴν μισοῦντες καὶ τῶν Ἐπικουρείων κατηγοροῦντες αὐτοὶ τὰ αἴσχιστα ἡδονῆς ἕνεκα ποιεῖτε καὶ πάσχετε, ἀγανακτοῦντες εἴ τις μὴ καλέσειεν ἐπὶ δεῖπνον εἰ δὲ καὶ κληθείητε τοσαῦτα, μὲν ἐσθίοντες, τοσαῦτα δὲ τοῖς οἰκέταις ἐπιδιδόντες — καὶ ἅμα λέγων τὴν ὀθόνην περισπᾶν ἐπεχείρει, ἣν ὁ παῖς εἶχε τοῦ Ζηνοθέμιδος, μεστὴν οὖσαν παντοδαπῶν κρεῶν, καὶ ἔμελλε λύσας ἀπορρίπτειν αὐτὰ εἰς τὸ ἔδαφος, ἀλλʼ ὁ παῖς οὐκ ἀνῆκε καρτερῶς ἀντεχόμενος.

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καὶ ὁ Ἕρμων, εὖ γε, ἔφη, ὦ Κλεόδημε, εἰπάτωσαν οὗτινος ἕνεκα ἡδονῆς κατηγοροῦσιν αὐτοὶ ἥδεσθαι ὑπὲρ τοὺς ἄλλους ἀξιοῦντες. οὔκ, ἀλλὰ σύ, ἦ δʼ ὃς ὁ Ζηνόθεμις, εἰπέ, ὦ Κλεόδημε, καθʼ ὅ τι οὐκ ἀδιάφορον ἡγῇ τὸν πλοῦτον. οὐ μὲν οὖν, ἀλλὰ σύ. καὶ ἐπὶ πολὺ τοῦτο ἦν, ἄχρι δὴ ὁ Ἴων προκύψας ἐς τὸ ἐμφανέστερον, παύσασθε, ἔφη· ἐγὼ δέ, εἰ δοκεῖ, λόγων ἀφορμὰς ὑμῖν ἀξίων τῆς παρούσης ἑορτῆς καταθήσω ἐς τὸ μέσον ὑμεῖς δὲ ἀφιλονείκως ἐρεῖτε καὶ ἀκούσεσθε ὥσπερ ἀμέλει καὶ παρὰ τῷ ἡμετέρῳ Πλάτωνι ἐν λόγοις ἡ πλείστη διατριβὴ ἐγένετο. πάντες ἐπῄνεσαν οἱ παρόντες, καὶ μάλιστα οἱ ἀμφὶ τὸν Ἀρισταίνετὸν τε καὶ Εὔκριτον, ἀπαλλάξεσθαι τῆς ἀηδίας οὕτω γοῦν ἐλπίσαντες. καὶ μετῆλθέ τε ὁ Ἀρισταίνετος ἐπὶ τὸν αὑτοῦ τόπον εἰρήνην γεγενῆσθαι ἐλπίσας,
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καὶ ἅμα εἰσεκεκόμιστο ἡμῖν τὸ ἐντελὲς ὀνομαζόμενον δεῖπνον, μία ὄρνις ἑκάστῳ καὶ κρέας ὑὸς καὶ λαγῷα καὶ ἰχθὺς ἐκ ταγήνου καὶ σησαμοῦντες καὶ ὅσα ἐντραγεῖν, καὶ ἐξῆν ἀποφέρεσθαι ταῦτα. προὔκειτο·δὲ οὐχ ἓν ἑκάστῳ πινάκιον, ἀλλʼ Ἀρισταινέτῳ μὲν καὶ Εὐκρίτῳ ἐπὶ μιᾶς τραπέζης κοινόν, καὶ τὰ παρʼ αὑτῷ ἑκάτερον ἐχρῆν λαβεῖν Ζηνοθέμιδι δὲ τῷ Στωϊκῷ καὶ Ἕρμωνι τῷ Ἐπικουρείῳ ὁμοίως κοινὸν καὶ τούτοις· εἶτα ἑξῆς Κλεοδήμῳ καὶ Ἴωνι, μεθʼ οὓς τῷ νυμφίῳ καὶ ἐμοί, τῷ Διφίλῳ δὲ τὰ ἀμφοῖν, ὁ γὰρ Ζήνων ʼ ἀπεληλύθει. καὶ μέμνησό μοι τούτων, ὦ Φίλων, διότι δὴ ἐστί τι ἐν αὐτοῖς χρήσιμον ἐς τὸν λόγον.

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μεμνήσομαι δή.

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ὁ τοίνυν Ἴων, πρῶτος οὖν ἄρχομαι ἔφη, εἰ δοκεῖ. καὶ μικρὸν ἐπισχών, ἐχρῆν μὲν ἴσως, ἔφη, τοιούτων ἀνδρῶν παρόντων περὶ ἰδεῶν τε καὶ ἀσωμάτων εἰπεῖν καὶ ψυχῆς ἀθανασίας· ἵνα δὲ μὴ ἀντιλέγωσί μοι ὁπόσοι μὴ κατὰ ταὐτὰ φιλοσοφοῦσι, περὶ γάμων ἐρῶ τὰ εἰκότα. τὸ μὲν οὖν ἄριστον ἦν μὴ δεῖσθαι γάμων, ἀλλὰ - πειθομένους Πλάτωνι καὶ Σωκράτει παιδεραστεῖν μόνοι γοῦν οἱ τοιοῦτοι ἀποτελεσθεῖεν ἂν πρὸς ἀρετήν· εἰ δὲ δεῖ καὶ γυναικείου γάμου, κατὰ τὰ Πλάτωνι δοκοῦντα κοινὰς εἶναι ἐχρῆν τὰς γυναῖκας, ὡς ἔξω ζήλου εἴημεν.

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γέλως ἐπὶ τούτοις ἐγένετο ὡς οὐκ ἐν καιρῷ λεγομένοις. Διονυσόδωρος δέ, παῦσαι, ἔφη, βαρβαρικὰ ἡμῖν ᾅδων, ποῦ γὰρ ἂν εὑρίσκοιμεν τὸν ζῆλον ἐπὶ τούτου καὶ παρὰ τίνι; καὶ σὺ γὰρ φθέγγῃ, κάθαρμα; εἶπεν ὁ Ἴων, καὶ Διονυσόδωρος ἀντελοιδορεῖτο τὰ εἰκότα. ἀλλʼ ὁ γραμματικὸς Ἱστιαῖος ὁ βέλτιστος, παύσασθε, ἔφη· ἐγὼ γὰρ ὑμῖν ἐπιθαλάμιον ἀναγνώσομαι. καὶ ἀρξάμενος ἀνεγίνωσκεν.

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ἦν γὰρ ταῦτα, εἴ γε μέμνημαι, τὰ ἐλεγεῖα· ἢ οἵη ποτʼ ἄρʼ ἥγʼ Ἀρισταινέτου ἐν μεγάροισι δῖα Κλεανθὶς ἄνασσʼ ἐτρέφετʼ ἐνδυκέως, προὔχουσʼ ἀλλάων πασάων παρθενικάων, κρέσσων τῆς Κυθέρης ἠδʼ ἅμα τῆς Ἑλένης. νυμφίε, καὶ σὺ δὲ χαῖρε, κρατερῶν κράτιστε ἐφήβων, κρέσσων Νιρῆος καὶ Θέτιδος παϊδός. ἄμμες δʼ αὖθʼ ὑμῖν τοῦτον θαλαμήϊον ὕμνον ξυνὸν ἐπʼ ἀμφοτέροις πολλάκις ᾀσόμεθα.

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γέλωτος οὖν ἐπὶ τούτοις, ὡς τὸ εἰκός, γενομένου ἀνελέσθαι ἤδη τὰ παρακείμενα ἔδει, καὶ ἀνείλοντο οἱ περὶ τὸν Ἀρισταίνετον καὶ Εὔκριτον τὴν πρὸ αὑτοῦ ἑκάτερος κἀγὼ τἀμὰ καὶ ὁ Χαιρέας ὅσα ἐκείνῳ ἔκειτο καὶ Ἴων ὁμοίως καὶ ὁ Κλεόδημος. ὁ δὲ Δίφιλος ἠξίου καὶ τὰ τῷ Ζήνωνι δὴ ἀπόντι παραδοθέντα φέρεσθαι καὶ ἔλεγε μόνῳ παρατεθῆναι οἱ αὐτὰ καὶ πρὸς τοὺς διακόνους ἐμάχετο, καὶ ἀντέσπων τῆς ὄρνιθος ἐπειλημμένοι ὥσπερ τὸν Πατρόκλου νεκρὸν ἀνθέλκοντες, καὶ τέλος ἐνικήθη καὶ ἀφῆκε πολὺν γέλωτα παρασχὼν τοῖς συμπόταις, καὶ μάλιστα ἐπεὶ ἠγανάκτει μετὰ τοῦτο ὡς ἂν τὰ μέγιστα ἠδικημένος.
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οἱ δʼ ἀμφὶ τὸν Ἕρμωνα καὶ Ζηνόθεμιν ἅμα κατέκειντο, ὥσπερ εἴρηται, ὁ μὲν ὑπεράνω ὁ Ζηνόθεμις, ὁ δʼ ὑπʼ αὐτόν παρέκειτο δʼ αὐτοῖς τὰ μὲν ἄλλα πάντα ἴσα, καὶ ἀνείλοντο εἰρηνικῶς·̆ ἡ δὲ ὄρνις ἡ πρὸ τοῦ Ἕρμωνος πιμελεστέρα, οὕτως, οἶμαι, τυχόν. ἔδει δὲ καὶ ταύτας ἀναιρεῖσθαι τὴν ἑαυτοῦ ἑκάτερον. ἐν τούτῳ τοίνυν ὁ Ζηνόθεμις — καί μοι, ὦ Φίλων, πάνυ πρόσεχε τὸν νοῦν, ὁμοῦ γάρ ἐσμεν ἤδη τῷ κεφαλαίῳ τῶν πραχθέντων — ὁ δὲ Ζηνόθεμις, φημί, τὴν παρʼ αὑτῷ ἀφεὶς τὴν πρὸ τοῦ Ἕρμωνος ἀνείλετο πιοτέραν, ὡς ἔφην, οὖσαν ὁ δʼ ἀντεπελάβετο καὶ οὐκ εἴα πλεονεκτεῖν. βοὴ τὸ ἐπὶ τούτοις, καὶ συμπεσόντες ἔπαιον ἀλλήλους ταῖς ὄρνισιν αὐταῖς ἐς τὰ πρόσωπα, καὶ τῶν πωγώνων ἐπειλημμένοι ἐπεκαλοῦντο βοηθεῖν, ὁ . μὲν τὸν Κλεόδημον ὁ Ἕρμων, ὁ δὲ Ζηνόθεμις Ἀλκιδάμαντα καὶ Δίφιλον, καὶ συνίσταντο οἱ μὲν ὡς τοῦτον, οἱ δʼ ὡς ἐκεῖνον πλὴν μόνου τοῦ Ἴωνος·
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ἐκεῖνος δὲ μέσον ἑαυτὸν ἐφύλαττεν. οἱ δʼ ἐμάχοντο συμπλακέντες, καὶ ὁ μὲν Ζηνόθεμις σκύφον ἀράμενος ἀπὸ τῆς τραπέζης κείμενον πρὸ τοῦ Ἀρισταινέτου ῥίπτει ἐπὶ τὸν Ἕρμωνα, κἀκείνου μὲν ἅμαρτε, παραὶ δʼ οἱ ἐτράπετʼ ἄλλῃ, διεῖλε δὲ τοῦ νυμφίου τὸ κρανίον ἐς δύο χρηστῷ μάλα καὶ βαθεῖ τῷ τραύματι. βοὴ οὖν παρὰ τῶν γυναικῶν ἐγένετο καὶ κατεπήδησαν ἐς τὸ μεταίχμιον αἱ πολλαί, καὶ μάλιστα ἡ μήτηρ τοῦ μειρακίου, ἐπεὶ τὸ αἷμα εἶδε·. καὶ ἡ νύμφη δὲ ἀνεπήδησε φοβηθεῖσα περὶ αὐτοῦ. ἐν τοσούτῳ δὲ ὁ Ἀλκιδάμας ἠρίστευσε τῷ Ζηνοθέμιδι συμμαχῶν, καὶ πατάξας τῇ βακτηρίᾳ τοῦ Κλεοδήμου μὲν τὸ κρανίον, τοῦ Ἕρμωνος δὲ τὴν σιαγόνα ἐπέτριψε καὶ τῶν οἰκετῶν ἐνίους βοηθεῖν αὐτοῖς ἐπιχειροῦντας κατέτρωσεν οὐ μὴν ἀπετράποντο ἐκεῖνοι, ἀλλʼ ὁ μὲν Κλεόδημος ὀρθῷ τῷ δακτύλῳ τὸν ὀφθαλμὸν τοῦ Ζηνοθέμιδος ἐξώρυττε καὶ τὴν ῥῖνα προσφὺς ἀπέτραγεν, ὁ δὲ Ἕρμων τὸν Δίφιλον ἐπὶ ξυμμαχίαν ἥκοντα τοῦ Ζηνοθέμιδος ἀφῆκεν ἐπὶ κεφαλὴν ἀπὸ τοῦ κλιντῆρος.
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ἐτρώθη δὲ καὶ Ἱστιαῖος ὁ γραμματικὸς διαλύειν αὐτοὺς ἐπιχειρῶν, λάξ, οἶμαι, εἰς τοὺς ὀδόντας ὑπὸ τοῦ Κλεοδήμου Δίφιλον εἶναι οἰηθέντος. ἔκειτο γοῦν ὁ ἄθλιος κατὰ τὸν αὑτοῦ Ὅμηρον αἷμʼ ἐμέων. πλὴν ταραχῆς γε καὶ δακρύων μεστὰ ἦν πάντα. καὶ αἱ μὲν γυναῖκες ἐκώκυον τῷ Χαιρέᾳ περιχυθεῖσαι, οἱ δὲ ἄλλοι κατέπαυον. μέγιστον δὲ ἦν ἁπάντων κακῶν ὁ Ἀλκιδάμας, ἐπεὶ ἅπαξ τὸ καθʼ αὑτὸν ἐτρέψατο, παίων τὸν προστυχόντα· καὶ πολλοὶ ἄν, εὖ ἴσθι, ἔπεσον εἰ μὴ κατέαξε τὴν βακτηρίαν. ἐγὼ δὲ παρὰ τὸν τοῖχον ὀρθὸς ἐφεστὼς ἑώρων ἕκαστα οὐκ ἀναμιγνὺς ἑαυτὸν ὑπὸ τοῦ Ἱστιαίου διδαχθείς, ὡς ἔστιν ἐπισφαλὲς διαλύειν τὰ τοιαῦτα. Λαπίθας οὖν καὶ Κενταύρους εἶπες ἄν, εἰ εἶδες τραπέζας ἀνατρεπομένας καὶ αἷμα ἐκκεχυμένον καὶ σκύφους ῥιπτομένους.
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τέλος δὲ ὁ Ἀλκιδάμας ἀνατρέψας τὸ λυχνίον σκότος μέγα ἐποίησε, καὶ τὸ πρᾶγμα, ὡς τὸ εἰκός, μακρῷ χαλεπώτερον ἐγεγένητο· καὶ γὰρ οὐ ῥᾳδίως εὐπόρησαν φωτὸς ἄλλου, ἀλλὰ πολλὰ ἐπράχθη καὶ δεινὰ ἐν τῷ σκότῳ. καὶ ἐπεὶ παρῆν τις λύχνον ποτὲ κομίζων, κατελήφθη Ἀλκιδάμας μὲν τὴν αὐλητρίδα ἀπογυμνῶν καὶ πρὸς βίαν συνενεχθῆναι αὐτῇ σπουδάζων, Διονυσόδωρος δὲ ἄλλο τι γελοῖον ἐφωράθη πεποιηκώς· σκύφος γὰρ ἐξέπεσεν ἐκ τοῦ κόλπου ἐξαναστάντος αὐτοῦ. εἶτʼ ἀπολογούμενος Ἴωνα ἔφη ἀνελόμενον ἐν τῇ ταραχῇ δοῦναι αὐτῷ, ὅπως μὴ ἀπόλοιτο, καὶ ὁ Ἴων κηδεμονικῶς ἔλεγε τοῦτο πεποιηκέναι.
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ἐπὶ τούτοις διελύθη τὸ συμπόσιον τελευτῆσαν ἐκ τῶν δακρύων αὖθις ἐς γέλωτα ἐπὶ τῷ Ἀλκιδάμαντι καὶ Διονυσοδώρῳ καὶ Ἴωνι. καὶ οἵ τε τραυματίαι φοράδην ἐξεκομίζοντο πονηρῶς ἔχοντες, καὶ μάλιστα ὁ πρεσβύτης ὁ Ζηνόθεμις ἀμφοτέραις τῇ μὲν τῆς ῥινός, τῇ δὲ τοῦ ὀφθαλμοῦ ἐπειλημμένος, βοῶν ἀπόλλυσθαι ὑπʼ ἀλγηδόνων, ὥστε καὶ τὸν Ἕρμωνα καίπερ ἐν κακοῖς ὄντα — δύο γὰρ ὀδόντας ἐξεκέκοπτο — ἀντιμαρτύρεσθαι λέγοντα, Μέμνησο μέντοι, ὦ Ζηνόθεμι, ὡς οὐκ ἀδιάφορον ἡγῇ τὸν πόνον καὶ ὁ νυμφίος δὲ ἀκεσαμένου τὸ τραῦμα τοῦ Διονίκου ἀπήγετο ἐς τὴν οἰκίαν ταινίαις κατειλημένος τὴν κεφαλήν, ἐπὶ τὸ ζεῦγος ἀνατεθεὶς ἐφʼ οὗ τὴν νύμφην ἀπάξειν ἔμελλε, πικροὺς ὁ ἄθλιος τοὺς γάμους ἑορτάσας· καὶ τῶν ἄλλων δὲ ὁ Διόνικος ἐπεμελεῖτο δὴ τὰ δυνατά, καὶ καθευδήσοντες ἀπήγοντο ἐμοῦντες οἱ πολλοὶ ἐν ταῖς ὁδοῖς. ὁ μέντοι Ἀλκιδάμας αὐτοῦ ἔμεινεν οὐ γὰρ ἠδυνήθησαν ἐκβαλεῖν τὸν ἄνδρα, ἐπεὶ ἅπαξ καταβαλὼν ἑαυτὸν ἐπὶ τῆς κλίνης πλαγίως ἐκάθευδε.

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τοῦτό σοι τέλος, ὦ καλὲ Φίλων, ἐγένετο τοῦ συμποσίου, ἢ ἄμεινον τὸ τραγικὸν ἐκεῖνο ἐπειπεῖν, πολλαὶ μορφαὶ τῶν δαιμονίων, πολλὰ δʼ ἀέλπτως κραίνουσι θεοί, καὶ τὰ δοκηθέντʼ οὐκ ἐτελέσθη· ἀπροσδόκητα γὰρ ὡς ἀληθῶς ἀπέβη καὶ ταῦτα. ἐκεῖνό γε μὴν μεμάθηκα ἤδη, ὡς οὐκ ἀσφαλὲς ἄπρακτον ὄντα συνεστιᾶσθαι τοιούτοις σοφοῖς.
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ὅπως μὲν ἔχω πρὸς δεῖπνα ὁ παρεληλυθώς μοι βίος ἅπας μαρτύριον ἂν γένοιτο, ὅς γε ὁσημέραι πολλῶν ἐνοχλούντων παρὰ πολὺ σοῦ πλουσιωτέρων ὅμως οὐδὲ πώποτε φέρων ἐμαυτὸν ἐπέδωκα εἰδὼς τοὺς ἐπὶἐπὶ MSS.: ἐν Fritsche, perhaps rightly. τοῖς συμποσίοις θορύβους καὶ παροινίας. ἐπὶ σοῦ δὲ μόνου εἰκότως ἀγανακτῆσαί μοι δοκῶ, ὃς τοσοῦτον χρόνον ὑπʼ ἐμοῦ λιπαρῶς τεθεραπευμένος οὐκ ἠξίωσας ἐναριθμῆσαι κἀμὲ τοῖς ἄλλοις φίλοις, ἀλλὰ μόνος ἐγώ σοι ἄμοιρος, καὶ ταῦτα ἐν γειτόνων οἰκῶν. ἀνιῶμαι οὖν ἐπὶ σοὶ τὸ πλέον οὕτως ἀχαρίστῳ φανέντι· ἐμοὶ γὰρ ἡ εὐδαιμονία οὐκ ἐν ὑὸς ἀγρίου μοίρᾳ ἢ λαγωοῦ ἢ πλακοῦντος, ἃ παρʼ ἄλλοις ἀφθόνως ἀπολαύω τὰ καθήκοντα εἰδόσιν, ἐπεὶ καὶ τήμερον παρὰ τῷ μαθητῇ Παμμένει δειπνῆσαι πολυτελές, ὥς φασι, δεῖπνον δυνάμενος οὐκ ἐπένευσα ἱκετεύοντι, σοὶ ὁ ἀνόητος ἐμαυτὸν φυλάττων.
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σὺ δὲ ἡμᾶς παραλιπὼν ἄλλους εὐωχεῖς, εἰκότως· οὔπω γὰρ δύνασαι διακρίνειν τὸ βέλτιον οὐδὲ τὴν καταληπτικὴν φαντασίαν ἔχεις. ἀλλὰ οἶδα ὅθεν μοι ταῦτα, παρὰ τῶν θαυμαστῶν σου φιλοσόφων, Ζηνοθέμιδος καὶ Λαβυρίνθου, ὧν — ἀπείη δὲ ἡ Ἀδράστεια — συλλογισμῷ ἑνὶ ἀποφράξαι ἄν μοι τάχιστα δοκῶ τὰ στόματα. ἢ εἰπάτω τις αὐτῶν, τί ἐστὶ φιλοσοφία; ἢ τὰ πρῶτα ταῦτα, τί διαφέρει σχέσις ἕξεως; ἵνα μὴ τῶν ἀπόρων εἴπω τι, κερατίναν ἢ σωρείτην ἢ θερίζοντα λόγον. Ἀλλὰ σὺ μὲν ὄναιο αὐτῶν. ἐγὼ δὲ ὡς ἂν μόνον τὸ καλὸν ἀγαθὸν ἡγούμενος εἶναι οἴσω ῥᾳδίως τὴν ἀτιμίαν.
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καίτοι ὅπως μὴ ἐς ἐκείνην ἔχῃς καταφεύγειν τὴν ἀπολογίαν ὕστερον, ἐπιλαθέσθαι λέγων ἐν τοσούτῳ θορύβῳ καὶ πράγματι, δίς σε τήμερον προσηγόρευσα καὶ ἕωθεν ἐπὶ τῇ οἰκίᾳ καὶ ἐν τῷ ἀνακείῳ θύοντα ὕστερον. ταῦτα ἐγὼ τοῖς παροῦσιν ἀπολελόγημαι.
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εἰ δὲ δείπνου ἕνεκα ὀργίζεσθαί σοι δοκῶ, τὸ κατὰ τὸν Οἰνέα ἐννόησον· ὄψει γὰρ καὶ τὴν Ἄρτεμιν ἀγανακτοῦσαν, ὅτι μόνην αὐτὴν οὐ παρέλαβεν ἐκεῖνος ἐπὶ τὴν θυσίαν τοὺς ἄλλους θεοὺς ἑστιῶν. φησὶ δὲ περὶ αὐτῶν Ὅμηρος ὧδέ πως· ἢ λάθετʼ ἢ οὐκ ἐνόησεν, ἀάσατο δὲ μέγα θυμῷ· καὶ Εὐριπίδης· Καλυδὼν μὲν ἥδε γαῖα, Πελοπίας χθονὸς +ἐν ἀντιπόρθμοις, πεδίʼ ἔχουσʼ εὐδαίμονα. + καὶ Σοφοκλῆς· συὸς μέγιστον χρῆμʼ ἐπʼ Οἰνέως γύαις ἀνῆκε Λητοῦς παῖς ἑκηβόλος θεά. +
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ταῦτά σοι ἀπὸ πολλῶν ὀλίγα παρεθέμην, ὅπως μάθῃς οἷον ἄνδρα παραλιπὼν Δίφιλον ἑστιᾷς καὶ τὸν υἱὸν αὐτῷ παραδέδωκας, εἰκότως· ἡδὺς γάρ ἐστι τῷ μειρακίῳ καὶ πρὸς χάριν αὐτῷ σύνεστιν. εἰ δὲ μὴ αἰσχρὸν ἦν ἐμὲ λέγειν τὰ τοιαῦτα, κἄνκἄν Fritzsche: καὶ ἄν MSS. τι προσέθηκα, ὅπερ σύ, εἰ θέλεις, παρὰ Ζωπύρου τοῦ παιδαγωγοῦ ἂν μάθοις ἀληθὲς ὄν. ἀλλʼ οὐ χρὴ ταράττειν ἐν γάμοις οὐδὲ διαβάλλειν ἄλλους, καὶ μάλιστα ἐφʼ οὕτως αἰσχραῖς αἰτίαις· καὶ γὰρ εἰ Δίφιλος ἄξιος δύο ἤδη μαθητάς μου περισπάσας, ἀλλʼ ἔγωγε φιλοσοφίας αὐτῆς ἕνεκεν σιωπήσομαι.
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προσέταξα δὲ τῷ οἰκέτῃ τούτῳ, ἢν διδῷς αὐτῷ μοῖράν τινα ἢ συὸς ἢ ἐλάφου ἢ σησαμοῦντος, ὡς ἐμοὶ διακομίσειε καὶ ἀντὶ τοῦ δείπνου ἀπολογία γένοιτο, μὴ λαβεῖν, μὴ καὶ δόξωμεν ἐπὶ τούτῳ πεπομφέναι.
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τούτων, ὦ ἑταῖρε, ἀναγινωσκομένων μεταξὺ ἱδρώς τέ μοι περιεχεῖτο ὑπʼ αἰδοῦς, καὶ τοῦτο δὴ τὸ τοῦ λόγου, χανεῖν μοι τὴν γῆν ηὐχόμην ὁρῶν τοὺς παρόντας γελῶντας ἐφʼ ἑκάστῳ καὶ μάλιστα ὅσοι ᾔδεσαν τὸν Ἑτοιμοκλέα, πολιὸν ἄνθρωπον καὶ σεμνὸν εἶναι δοκοῦντα. ἐθαύμαζον οὖν οἷος ὢν διαλάθοι αὐτοὺς ἐξαπατωμένους τῷ πώγωνι καὶ τῇ τοῦ προσώπου ἐντάσει. ὁ γὰρ Ἀρισταίνετος ἐδόκει μοι οὐκ ἀμελείᾳ παριδεῖνπαριδεῖν MSS. παριδεῖν (urged by Fritzsche) and περιιδεῖν. αὐτόν, ἀλλʼ οὔποτʼ ἂν ἐλπίσας κληθέντα ἐπινεῦσαι οὐδ’ ἂν ἐμπαρασχεῖν ἑαυτὸν τοιούτῳ τινί· ὥστε οὐδὲ τὴν ἀρχὴν πειρᾶσθαι ἠξίου.
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ἐπεὶ δʼ οὖν ἐπαύσατό ποτε ὁ οἰκέτης ἀναγινώσκων, τὸ μὲν συμπόσιον ἅπαν εἰς τοὺς ἀμφὶ τὸν Ζήνωνα καὶ Δίφιλον ἀπέβλεπε δεδοικότας καὶ ὠχριῶντας καὶ τῇ ἀπορίᾳ τῶν προσώπων ἐπαληθεύοντας τὰ ὑπὸ τοῦ Ἑτοιμοκλέους κατηγορηθέντα· ὁ Ἀρισταίνετος δὲ ἐτετάρακτο καὶ θορύβου μεστὸς ἦν, ἐκέλευε δʼ ὅμως πίνειν ἡμᾶς καὶ ἐπειρᾶτο εὖ διατίθεσθαι τὸ γεγονὸς ὑπομειδιῶν ἅμα, καὶ τὸν οἰκέτην ἀπέπεμψεν εἰπὼν ὅτι ἐπιμελήσεται τούτων. μετʼ ὀλίγον δὲ καὶ ὁ Ζήνων ὑπεξανέστη ἀφανῶς, τοῦ παιδαγωγοῦ νεύσαντος ἀπαλλάττεσθαι ὡς κελεύσαντος τοῦ πατρός.
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ὁ Κλεόδημος δὲ καὶ πάλαι τινὸς ἀφορμῆς δεόμενος — ἐβούλετο γὰρ συμπλακῆναι τοῖς Στωικοῖς καὶ διερρήγνυτο οὐκ ἔχων ἀρχὴν εὔλογον — τότε οὖν τὸ ἐνδόσιμον παρασχούσης τῆς ἐπιστολῆς, τοιαῦτα, ἔφη, ἐξεργάζεται ὁ καλὸς Χρύσιππος καὶ Ζήνων ὁ θαυμαστὸς καὶ Κλεάνθης, ῥημάτια δύστηνα καὶ ἐρωτήσεις μόνον καὶ σχήματα φιλοσόφων, τὰ δʼ ἄλλα Ἑτοιμοκλεῖς οἱ πλεῖστοι· καὶ αἱ ἐπιστολαὶ ὁρᾶτε ὅπως πρεσβυτικαί, καὶ τὸ τελευταῖον Οἰνεὺς μὲν Ἀρισταίνετος, Ἑτοιμοκλῆς δὲ Ἄρτεμις. Ἡράκλεις, εὔφημα πάντα καὶ ἑορτῇ πρέποντα.

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νὴ Δίʼ, εἶπεν ὁ Ἕρμων ὑπερκατακείμενος· ἠκηκόει γάρ, οἶμαι, ὗν τινα ἐσκευάσθαι Ἀρισταινέτῳ ἐς τὸ δεῖπνον, ὥστε οὐκ ἄκαιρον ἐδόκει μεμνῆσθαι τοῦ Καλυδωνίου. ἀλλὰ πρὸς τῆς Ἑστίας, ὦ Ἀρισταίνετε, πέμπε ὡς τάχιστα τῶν ἀπαρχῶν, μὴ καὶ φθάσῃ ὁ πρεσβύτης ὑπὸ λιμοῦ ὥσπερ ὁ Μελέαγρος ἀπομαρανθείς. καίτοι οὐδὲν ἂν πάθοι δεινόν· ἀδιάφορα γὰρ ὁ Χρύσιππος τὰ τοιαῦτα ἡγεῖτο.

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Χρυσίππου γὰρ μέμνησθε ὑμεῖς, ἔφη ὁ Ζηνόθεμις ἐπεγείρας ἑαυτὸν καὶ φθεγξάμενος παμμέγεθες, ἢ ἀφʼ ἑνὸς ἀνδρὸς οὐκ ἐννόμως φιλοσοφοῦντος Ἑτοιμοκλέους τοῦ γόητος μετρεῖτε τὸν Κλεάνθην καὶ Ζήνωνα σοφοὺς ἄνδρας; τίνεςτινες Βekker: οἵτινες MSS. δὲ καὶ ὄντες ὑμεῖς ἐρεῖτε ταῦτα; οὐ σὺ μὲν τῶν Διοσκούρων ἤδη, ὦ Ἕρμων, τοὺς πλοκάμους περικέκαρκας χρυσοῦς ὄντας; καὶ δώσεις δίκην παραδοθεὶς τῷ δημίῳ. σὺ δὲ τὴν Σωστράτου γυναῖκα τοῦ μαθητοῦ ἐμοίχευες, ὦ Κλεόδημε, καὶ καταληφθεὶς τὰ αἴσχιστα ἔπαθες. οὐ σιωπήσεσθε οὖν τοιαῦτα συνεπιστάμενοι ἑαυτοῖς; ἀλλʼ οὐ μαστροπὸς ἐγὼ τῆς ἐμαυτοῦ γυναικός, ἦ δʼ ὃς ὁ Κλεόδημος, ὥσπερ σύ, οὐδὲ τοῦ ξένου μαθητοῦ λαβὼν τοὐφόδιον παρακαταθήκας ἔπειτα ὤμοσα κατὰ τῆς Πολιάδος μὴ εἰληφέναι, οὐδʼ ἐπὶ τέτταρσι δραχμαῖς δανείζω, οὐδὲ ἄγχω τοὺς μαθητάς, ἢν μὴ κατὰ καιρὸν ἀποδῶσι τοὺς μισθούς. ἀλλʼ ἐκεῖνο, ἔφη ὁ Ζηνόθεμις, οὐκ ἂν ἔξαρνος γένοιο μὴ οὐχὶ φάρμακον ἀποδόσθαι Κρίτωνι ἐπὶ τὸν πατέρα.
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καὶ ἅμα, ἔτυχε γὰρ πίνων, ὁπόσον ἔτι λοιπὸν ἐν τῇ κύλικι, περὶ ἥμισυ σχεδόν, κατεσκέδασεν αὐτοῖν. ἀπέλαυσε δὲ καὶ ὁ Ἴων τῆς γειτονήσεως, οὐκ ἀνάξιος ὤν. ὁ μὲν οὖν Ἕρμων ἀπεξύετο ἐκ τῆς κεφαλῆς τὸν ἄκρατον προνενευκὼς καὶ τοὺς παρόντας ἐμαρτύρετο, οἷα ἐπεπόνθει. ὁ Κλεόδημος δέ — οὐ γὰρ εἶχε κύλικα — ἐπιστραφεὶς προσέπτυσέ τε τὸν Ζηνόθεμιν καὶ τῇ ἀριστερᾷ τοῦ πώγωνος λαβόμενος ἔμελλε παίσειν κατὰ κόρρης, καὶ ἀπέκτεινεν ἂν τὸν γέροντα, εἰ μὴ Ἀρισταίνετος ἐπέσχε τὴν χεῖρα καὶ ὑπερβὰς τὸν Ζηνόθεμιν ἐς τὸ μέσον αὐτοῖν κατεκλίθη, ὡς διασταῖεν ὑπὸ διατειχίσματι αὐτῷ εἰρήνην ἄγοντες.
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ἐν ὅσῳ δὲ ταῦτʼ ἐγίνετο, ποικίλα, ὦ Φίλων, ἐγὼ πρὸς ἐμαυτὸν ἐνενόουν, οἷονοἷν Fritzsche : not in MSS. τὸ πρόχειρον ἐκεῖνο, ὡς οὐδὲν ὄφελος ἦν ἄρα ἐπίστασθαι τὰ μαθήματα, εἰ μή τις καὶ τὸν βίον ῥυθμίζοι πρὸς τὸ βέλτιον· ἐκείνους γοῦν περιττοὺς ὄντας ἐν τοῖς λόγοις ἑώρων γέλωτα ἐπὶ τῶν πραγμάτων ὀφλισκάνοντας. ἔπειτα εἰσῄει με, μὴ ἄρα τὸ ὑπὸ τῶν πολλῶν λεγόμενον ἀληθὲς ᾖ καὶ τὸ πεπαιδεῦσθαι ἀπάγῃ τῶν ὀρθῶν λογισμῶν τοὺς ἐς μόνα τὰ βιβλία καὶ τὰς ἐν ἐκείνοις φροντίδας ἀτενὲς ἀφορῶντας· τοσούτων γοῦν φιλοσόφων παρόντων οὐδὲ κατὰ τύχην ἕνα τινὰ ἔξω ἁμαρτήματος ἦν ἰδεῖν, ἀλλʼ οἱ μὲν ἐποίουν αἰσχρά, οἱ δʼ ἔλεγον αἰσχίω· οὐδὲ γὰρ ἐς τὸν οἶνον ἔτι ἀναφέρειν εἶχον τὰ γινόμενα λογιζόμενος οἷα ὁ Ἑτοιμοκλῆς ἄσιτος ἔτι καὶ ἄποτος ἐγεγράφει.
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ἀνέστραπτο οὖν τὸ πρᾶγμα, καὶ οἱ μὲν ἰδιῶται κοσμίως πάνυ ἑστιώμενοι οὔτε παροινοῦντες οὔτε ἀσχημονοῦντες ἐφαίνοντο, ἀλλʼ ἐγέλων μόνον καὶ κατεγίνωσκον αὐτῶν, οἶμαι, οὕς γε ἐθαύμαζον οἰόμενοί τινας εἶναι ἀπὸ τῶν σχημάτων, οἱ σοφοὶ δὲ ἠσέλγαινον καὶ ἐλοιδοροῦντο καὶ ὑπερενεπίμπλαντο καὶ ἐκεκράγεσαν καὶ εἰς χεῖρας ᾔεσαν. ὁ θαυμάσιος δὲ Ἀλκιδάμας καὶ ἐούρεικαὶ ἐούρει Buttmann : καὶ ἐνούρει MSS. : κἂν ἐούρει Fritzsche. ἐν τῷ μέσῳ οὐκ αἰδούμενος τὰς γυναῖκας. καὶ ἐμοὶ ἐδόκει, ὡς ἂν ἄριστά τις εἰκάσειεν, ὁμοιότατα εἶναι τὰ ἐν τῷ συμποσίῳ οἷς περὶ τῆς Ἔριδος οἱ ποιηταὶ λέγουσιν· οὐ γὰρ κληθεῖσαν αὐτὴν ἐς τοῦ Πηλέως τὸν γάμον ῥῖψαι τὸ μῆλον εἰς τὸ σύνδειπνον, ἀφʼ οὗ τοσοῦτον πόλεμον ἐπʼ Ἰλίῳ γεγενῆσθαι. καὶ ὁ Ἑτοιμοκλῆς τοίνυν ἐδόκει μοι τὴν ἐπιστολὴν ἐμβαλὼν εἰς τὸ μέσον ὥσπερ τι μῆλον οὐ μείω τῆς Ἰλιάδος κακὰ ἐξεργάσασθαι.
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οὐ γὰρ ἐπαύσαντο οἱ ἀμφὶ τὸν Ζηνόθεμιν καὶ Κλεόδημον φιλονεικοῦντες, ἐπεὶ μέσος αὐτῶν ὁ Ἀρισταίνετος ἐγένετο· ἀλλά, νῦν μέν, ἔφη ὁ Κλεόδημος, ἱκανόν, εἰ ἐλεγχθείητε ἀμαθεῖς ὄντες, αὔριον δὲ ἀμυνοῦμαι ὑμᾶς ὅντινα καὶ χρὴ τρόπον· ἀπόκριναί μοι οὖν, ὦ Ζηνόθεμι, ἢ σὺ ἢ ὁ κοσμιώτατος Δίφιλος, καθʼ ὅ τι ἀδιάφορον εἶναι λέγοντες τῶν χρημάτων τὴν κτῆσιν οὐδὲν ἀλλʼ ἢ τοῦτο ἐξ ἁπάντων σκοπεῖτε ὡς πλείω κτήσεσθε καὶ διὰ τοῦτο ἀμφὶ τοὺς πλουσίους ἀεὶ ἔχετε καὶ δανείζετε καὶ τοκογλυφεῖτε καὶ ἐπὶ μισθῷ παιδεύετε, πάλιν τε αὖ τὴν ἡδονὴν μισοῦντες καὶ τῶν Ἐπικουρείων κατηγοροῦντες αὐτοὶ τὰ αἴσχιστα ἡδονῆς ἕνεκα ποιεῖτε καὶ πάσχετε, ἀγανακτοῦντες εἴ τις μὴ καλέσειεν ἐπὶ δεῖπνον· εἰ δὲ καὶ κληθείητε, τοσαῦτα μὲν ἐσθίοντες, τοσαῦτα δὲ τοῖς οἰκέταις ἐπιδιδόντες — καὶ ἅμα λέγων τὴν ὀθόνην περισπᾶν ἐπεχείρει, ἣν ὁ παῖς εἶχε τοῦ Ζηνοθέμιδος, μεστὴν οὖσαν παντοδαπῶν κρεῶν, καὶ ἔμελλε λύσας ἀπορρίπτειν αὐτὰ εἰς τὸ ἔδαφος, ἀλλʼ ὁ παῖς οὐκ ἀνῆκε καρτερῶς ἀντεχόμενος.

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καὶ ὁ Ἕρμων, εὖ γε, ἔφη, ὦ Κλεόδημε, εἰπάτωσαν οὗτινος ἕνεκα ἡδονῆς κατηγοροῦσιν αὐτοὶ ἥδεσθαι ὑπὲρ τοὺς ἄλλους ἀξιοῦντες. οὔκ, ἀλλὰ σύ, ἦ δʼ ὃς ὁ Ζηνόθεμις, εἰπέ, ὦ Κλεόδημε, καθʼ ὅ τι οὐκ ἀδιάφορον ἡγῇ τὸν πλοῦτον. οὐ μὲν οὖν, ἀλλὰ σύ. καὶ ἐπὶ πολὺ τοῦτο ἦν, ἄχρι δὴ ὁ Ἴων προκύψας ἐς τὸ ἐμφανέστερον, παύσασθε, ἔφη· ἐγὼ δέ, εἰ δοκεῖ, λόγων ἀφορμὰς ὑμῖν ἀξίων τῆς παρούσης ἑορτῆς καταθήσω ἐς τὸ μέσον· ὑμεῖς δὲ ἀφιλονείκως ἐρεῖτε καὶ ἀκούσεσθε ὥσπερ ἀμέλει καὶ παρὰ τῷ ἡμετέρῳ Πλάτωνι ἐν λόγοις ἡ πλείστη διατριβὴ ἐγένετο. πάντες ἐπῄνεσαν οἱ παρόντες, καὶ μάλιστα οἱ ἀμφὶ τὸν Ἀρισταίνετόν τε καὶ Εὔκριτον, ἀπαλλάξεσθαι τῆς ἀηδίας οὕτω γοῦν ἐλπίσαντες. καὶ μετῆλθέ τε ὁ Ἀρισταίνετος ἐπὶ τὸν αὑτοῦ τόπον εἰρήνην γεγενῆσθαι ἐλπίσας,
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καὶ ἅμα εἰσεκεκόμιστο ἡμῖν τὸ ἐντελὲς ὀνομαζόμενον δεῖπνον, μία ὄρνις ἑκάστῳ καὶ κρέας ὑὸς καὶ λαγῶα καὶ ἰχθὺς ἐκ ταγήνου καὶ σησαμοῦντες καὶ ὅσα ἐντραγεῖν, καὶ ἐξῆν ἀποφέρεσθαι ταῦτα. προὔκειτο δὲ οὐχ ἓν ἑκάστῳ πινάκιον, ἀλλʼ Ἀρισταινέτῳ μὲν καὶ Εὐκρίτῳ ἐπὶ μιᾶς τραπέζης κοινόν, καὶ τὰ παρʼ αὑτῷ ἑκάτερον ἐχρῆν λαβεῖν· Ζηνοθέμιδι δὲ τῷ Στωϊκῷ καὶ Ἕρμωνι τῷ Ἐπικουρείῳ ὁμοίως κοινὸν καὶ τούτοις· εἶτα ἑξῆς Κλεοδήμῳ καὶ Ἴωνι, μεθʼ οὓς τῷ νυμφίῳ καὶ ἐμοί, τῷ Διφίλῳ δὲ τὰ ἀμφοῖν, ὁ γὰρ Ζήνων ἀπεληλύθει. καὶ μέμνησό μοι τούτων, ὦ Φίλων, διότι δή ἐστί τιτι Bekker: καὶ MSS. excised by Fritzsche. ἐν αὐτοῖς χρήσιμον ἐς τὸν λόγον.

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μεμνήσομαι δή.

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ὁ τοίνυν Ἴων, πρῶτος οὖν ἄρχομαι, ἔφη, εἰ δοκεῖ. καὶ μικρὸν ἐπισχών, ἐχρῆν μὲν ἴσως, ἔφη, τοιούτων ἀνδρῶν παρόντων περὶ ἰδεῶν τε καὶ ἀσωμάτων εἰπεῖν καὶ ψυχῆς ἀθανασίας· ἵνα δὲ μὴ ἀντιλέγωσί μοι ὁπόσοι μὴ κατὰ ταὐτὰταὐτὰ vulg: ταῦτα MSS. φιλοσοφοῦσι, περὶ γάμων ἐρῶ τὰ εἰκότα. τὸ μὲν οὖν ἄριστον ἦν μὴ δεῖσθαι γάμων, ἀλλὰ πειθομένους Πλάτωνι καὶ Σωκράτει παιδεραστεῖν· μόνοι γοῦν οἱ τοιοῦτοι ἀποτελεσθεῖεν ἂν πρὸς ἀρετήν· εἰ δὲ δεῖ καὶ γυναικείου γάμου, κατὰ τὰ Πλάτωνι δοκοῦντα κοινὰς εἶναι ἐχρῆνἐχρῆν du Soul: ἐκείνων MSS. τὰς γυναῖκας, ὡς ἔξω ζήλου εἴημεν.

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γέλως ἐπὶ τούτοις ἐγένετο ὡς οὐκ ἐν καιρῷ λεγομένοις. Διονυσόδωρος δέ, παῦσαι, ἔφη, βαρβαρικὰ ἡμῖν ᾄδων, ποῦ γὰρ ἂν εὑρίσκοιμεν τὸν ζῆλον ἐπὶ τούτου καὶ παρὰ τίνι; καὶ σὺ γὰρ φθέγγῃ, κάθαρμα; εἶπεν ὁ Ἴων,ὁ Ἴων Schafer, Bekker: οἶμαι MSS. καὶ Διονυσόδωρος ἀντελοιδορεῖτο τὰ εἰκότα. ἀλλʼ ὁ γραμματικὸς Ἱστιαῖος ὁ βέλτιστος, παύσασθε, ἔφη· ἐγὼ γὰρ ὑμῖν ἐπιθαλάμιον ἀναγνώσομαι. καὶ ἀρξάμενος ἀνεγίνωσκεν.

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ἦν γὰρ ταῦτα, εἴ γε μέμνημαι, τὰ ἐλεγεῖα· + ἢ οἵη ποτʼ ἄρʼ ἥγʼ Ἀρισταινέτου ἐν μεγάροισι + +δῖα Κλεανθὶς ἄνασσʼ ἐτρέφετʼ ἐνδυκέως, + +προὔχουσʼ ἀλλάων πασάων παρθενικάων, + +κρέσσων τῆς Κυθέρης ἠδʼ ἅμαἅμα Guyet: αὖ MSS. τῆς Ἑλένης. + +νυμφίε, καὶ σὺ δὲ χαῖρε, κρατερῶν κράτιστε ἐφήβων,ἐφήβων Hopelessly corrupt: κράτιστε τεῶν συνεφήβων Dindorf. + +κρέσσων Νιρῆος καὶ Θέτιδος πάϊδος. + +ἄμμες δʼ αὖθʼ ὑμῖν τοῦτον θαλαμήϊον ὕμνον + +ξυνὸν ἐπʼ ἀμφοτέροις πολλάκις ᾀσόμεθα. +

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γέλωτος οὖν ἐπὶ τούτοις, ὡς τὸ εἰκός, γενομένου ἀνελέσθαι ἤδη τὰ παρακείμενα ἔδει, καὶ ἀνείλοντο οἱ περὶ τὸν Ἀρισταίνετον καὶ Εὔκριτον τὴν πρὸ αὑτοῦ ἑκάτερος κἀγὼ τἀμὰ καὶ ὁ Χαιρέας ὅσα ἐκείνῳ ἔκειτο καὶ Ἴων ὁμοίως καὶ ὁ Κλεόδημος. ὁ δὲ Δίφιλος ἠξίου καὶ τὰ τῷ Ζήνωνι δὴ ἀπόντιἀπόντι Hartman, Herwerden: ἀπιόντι MSS. παραδοθέντα φέρεσθαι καὶ ἔλεγε μόνῳ παρατεθῆναί οἱ αὐτὰ καὶ πρὸς τοὺς διακόνους ἐμάχετο, καὶ ἀντέσπων τῆς ὄρνιθος ἐπειλημμένοι ὥσπερ τὸν Πατρόκλου νεκρὸν ἀνθέλκοντες, καὶ τέλος ἐνικήθη καὶ ἀφῆκε πολὺν γέλωτα παρασχὼν τοῖς συμπόταις, καὶ μάλιστα ἐπεὶ ἠγανάκτει μετὰ τοῦτο ὡς ἂν τὰ μέγιστα ἠδικημένος.
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οἱ δὲ ἀμφὶ τὸν Ἕρμωνα καὶ Ζηνόθεμιν ἅμα κατέκειντο, ὥσπερ εἴρηται, ὁ μὲν ὑπεράνω ὁ Ζηνόθεμις, ὁ δʼ ὑπʼ αὐτόν· παρέκειτο δʼ αὐτοῖς τὰ μὲν ἄλλα πάντα ἴσα, καὶ ἀνείλοντο εἰρηνικῶς· ἡ δὲ ὄρνις ἡ πρὸ τοῦ Ἕρμωνος πιμελεστέρα, οὕτως, οἶμαι, τυχόν. ἔδει δὲ καὶ ταύτας ἀναιρεῖσθαι τὴν ἑαυτοῦ ἑκάτερον. ἐν τούτῳ τοίνυν ὁ Ζηνόθεμις — καί μοι, ὦ Φίλων, πάνυ πρόσεχε τὸν νοῦν, ὁμοῦ γάρ ἐσμεν ἤδη τῷ κεφαλαίῳ τῶν πραχθέντων — ὁ δὲ Ζηνόθεμις, φημί, τὴν παρʼ αὑτῷ ἀφεὶς τὴν πρὸ τοῦ Ἕρμωνος ἀνείλετο πιοτέραν, ὡς ἔφην, οὖσαν· ὁ δʼ ἀντεπελάβετο καὶ οὐκ εἴα πλεονεκτεῖν. βοὴ τὸ ἐπὶ τούτοις, καὶ συμπεσόντες ἔπαιον ἀλλήλους ταῖς ὄρνισιν αὐταῖς ἐς τὰ πρόσωπα, καὶ τῶν πωγώνων ἐπειλημμένοι ἐπεκαλοῦντο βοηθεῖν, ὁ μὲν τὸν Κλεόδημον ὁ Ἕρμων, ὁ δὲ Ζηνόθεμις Ἀλκιδάμαντα καὶ Δίφιλον, καὶ συνίσταντο οἱ μὲν ὡς τοῦτον, οἱ δʼ ὡς ἐκεῖνον πλὴν μόνου τοῦ Ἴωνος·
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ἐκεῖνος δὲ μέσον ἑαυτὸν ἐφύλαττεν. οἱ δʼ ἐμάχοντο συμπλακέντες, καὶ ὁ μὲν Ζηνόθεμις σκύφον ἀράμενος ἀπὸ τῆς τραπέζης κείμενον πρὸ τοῦ Ἀρισταινέτου ῥίπτει ἐπὶ τὸν Ἕρμωνα, κἀκείνου μὲν ἅμαρτε, παραὶ δέ οἱ ἐτράπετʼ ἄλλῃ, διεῖλε δὲ τοῦ νυμφίου τὸ κρανίον ἐς δύο χρηστῷ μάλα καὶ βαθεῖ τῷ τραύματι. βοὴ οὖν παρὰ τῶν γυναικῶν ἐγένετο καὶ κατεπήδησαν ἐς τὸ μεταίχμιον αἱ πολλαί, καὶ μάλιστα ἡ μήτηρ τοῦ μειρακίου, ἐπεὶ τὸ αἷμα εἶδε· καὶ ἡ νύμφη δὲ ἀνεπήδησε φοβηθεῖσα περὶ αὐτοῦ. ἐν τοσούτῳ δὲ ὁ Ἀλκιδάμας ἠρίστευσε τῷ Ζηνοθέμιδι συμμαχῶν, καὶ πατάξας τῇ βακτηρίᾳ τοῦ Κλεοδήμου μὲν τὸ κρανίον, τοῦ Ἕρμωνος δὲ τὴν σιαγόνα ἐπέτριψε καὶ τῶν οἰκετῶν ἐνίους βοηθεῖν αὐτοῖς ἐπιχειροῦντας κατέτρωσεν· οὐ μὴν ἀπετράποντο ἐκεῖνοι, ἀλλʼ ὁ μὲν Κλεόδημος ὀρθῷ τῷ δακτύλῳ τὸν ὀφθαλμὸν τοῦ Ζηνοθέμιδος ἐξώρυττε καὶ τὴν ῥῖνα προσφὺς ἀπέτραγεν, ὁ δὲ Ἕρμων τὸν Δίφιλον ἐπὶ ξυμμαχίαν ἥκοντα τοῦ Ζηνοθέμιδος ἀφῆκεν ἐπὶ κεφαλὴν ἀπὸ τοῦ κλιντῆρος.
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ἐτρώθη δὲ καὶ Ἱστιαῖος ὁ γραμματικὸς διαλύειν αὐτοὺς ἐπιχειρῶν, λάξ, οἶμαι, εἰς τοὺς ὀδόντας ὑπὸ τοῦ Κλεοδήμου Δίφιλον εἶναι οἰηθέντος. ἔκειτο γοῦνγοῦν Harmon: οὖν MSS. ὁ ἄθλιος κατὰ τὸν αὑτοῦ Ὅμηρον αἷμʼ ἐμέων. πλὴν ταραχῆς γε καὶ δακρύων μεστὰ ἦν πάντα. καὶ αἱ μὲν γυναῖκες ἐκώκυον τῷ Χαιρέᾳ περιχυθεῖσαι, περιχυθεῖσαι Lacuna Gertz: οἱ δὲ ἄλλοι οἰκέται Fritzsche: οἱ δὲ ἄτρωτοι Bekker. οἱ δὲ ἄλλοι κατέπαυον. μέγιστον δὲ ἦν ἁπάντων κακῶν ὁ Ἀλκιδάμας, ἐπεὶ ἅπαξ τὸ καθʼ αὑτὸν ἐτρέψατο, παίων τὸν προστυχόντα· καὶ πολλοὶ ἄν, εὖ ἴσθι, ἔπεσον εἰ μὴ κατέαξε τὴν βακτηρίαν. ἐγὼ δὲ παρὰ τὸν τοῖχον ὀρθὸς ἐφεστὼς ἑώρων ἕκαστα οὐκ ἀναμιγνὺς ἑαυτὸν ὑπὸ τοῦ Ἱστιαίου διδαχθείς, ὡς ἔστιν ἐπισφαλὲς διαλύειν τὰ τοιαῦτα. Λαπίθας οὖν καὶ Κενταύρους εἶπες ἄν, εἰ εἶδεςεἶπες ἄν, εἰ εἶδες Gertz: εἶδες ἄν MSS. τραπέζας ἀνατρεπομένας καὶ αἷμα ἐκκεχυμένον καὶ σκύφους ῥιπτομένους.
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τέλος δὲ ὁ Ἀλκιδάμας ἀνατρέψας τὸ λυχνίον σκότος μέγα ἐποίησε, καὶ τὸ πρᾶγμα, ὡς τὸ εἰκός, μακρῷ χαλεπώτερον ἐγεγένητο· καὶ γὰρ οὐ ῥᾳδίως εὐπόρησαν φωτὸς ἄλλου, ἀλλὰ πολλὰ ἐπράχθη καὶ δεινὰ ἐν τῷ σκότῳ. καὶ ἐπεὶ παρῆν τις λύχνον ποτὲ κομίζων, κατελήφθη Ἀλκιδάμας μὲν τὴν αὐλητρίδα ἀπογυμνῶν καὶ πρὸς βίαν συνενεχθῆναι αὐτῇ σπουδάζων, Διονυσόδωρος δὲ ἄλλο τι γελοῖον ἐφωράθη πεποιηκώς· σκύφος γὰρ ἐξέπεσεν ἐκ τοῦ κόλπου ἐξαναστάντος αὐτοῦ. εἶτʼ ἀπολογούμενος Ἴωνα ἔφη ἀνελόμενον ἐν τῇ ταραχῇ δοῦναι αὐτῷ, ὅπως μὴ ἀπόλοιτο, καὶ ὁ Ἴων κηδεμονικῶς ἔλεγε τοῦτο πεποιηκέναι.
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+ Λυκῖνος +

ἐπὶ τούτοις διελύθη τὸ συμπόσιον τελευτῆσαν ἐκ τῶν δακρύων αὖθις ἐς γέλωτα ἐπὶ τῷ Ἀλκιδάμαντι καὶ Διονυσοδώρῳ καὶ Ἴωνι. καὶ οἵ τε τραυματίαι φοράδην ἐξεκομίζοντο πονήρως ἔχοντες, καὶ μάλιστα ὁ πρεσβύτης ὁ Ζηνόθεμις ἀμφοτέραις τῇ μὲν τῆς ῥινός, τῇ δὲ τοῦ ὀφθαλμοῦ ἐπειλημμένος, βοῶν ἀπόλλυσθαι ὑπʼ ἀλγηδόνων, ὥστε καὶ τὸν Ἕρμωνα καίπερ ἐν κακοῖς ὄντα — δύο γὰρ ὀδόντας ἐξεκέκοπτο — ἀντιμαρτύρεσθαι λέγοντα, Μέμνησο μέντοι, ὦ Ζηνόθεμι, ὡς οὐκ ἀδιάφορον ἡγῇ τὸν πόνον· καὶ ὁ νυμφίος δὲ ἀκεσαμένου τὸ τραῦμα τοῦ Διονίκου ἀπήγετο ἐς τὴν οἰκίαν ταινίαις κατειλημένος τὴν κεφαλήν, ἐπὶ τὸ ζεῦγος ἀνατεθεὶς ἐφʼ οὗ τὴν νύμφην ἀπάξειν ἔμελλε, πικροὺς ὁ ἄθλιος τοὺς γάμους ἑορτάσας· καὶ τῶν ἄλλων δὲ ὁ Διόνικος ἐπεμελεῖτο δὴ τὰ δυνατά, καὶ καθευδήσοντες ἀπήγοντο ἐμοῦντες οἱ πολλοὶ ἐν ταῖς ὁδοῖς. ὁ μέντοι Ἀλκιδάμας αὐτοῦ ἔμεινεν· οὐ γὰρ ἠδυνήθησαν ἐκβαλεῖν τὸν ἄνδρα, ἐπεὶ ἅπαξ καταβαλὼν ἑαυτὸν ἐπὶ τῆς κλίνης πλαγίως ἐκάθευδε.

+
+ Λυκῖνος +

τοῦτό σοι τέλος, ὦ καλὲ Φίλων, ἐγένετο τοῦ συμποσίου, ἢ ἄμεινον τὸ τραγικὸν ἐκεῖνο ἐπειπεῖν, πολλαὶ μορφαὶ τῶν δαιμονίων, +πολλὰ δʼ ἀέλπτως κραίνουσι θεοί, +καὶ τὰ δοκηθέντʼ οὐκ ἐτελέσθη· + ἀπροσδόκητα γὰρ ὡς ἀληθῶς ἀπέβη καὶ ταῦτα. ἐκεῖνό γε μὴνγε μὴν Bekker, Dindorf: μὴν not in MSS.: γε not in all MSS. μεμάθηκα ἤδη, ὡς οὐκ ἀσφαλὲς ἄπρακτον ὄντα συνεστιᾶσθαι τοιούτοις σοφοῖς.
diff --git a/data/tlg0062/tlg016/__cts__.xml b/data/tlg0062/tlg016/__cts__.xml index 183f3b216..6c0baa79d 100644 --- a/data/tlg0062/tlg016/__cts__.xml +++ b/data/tlg0062/tlg016/__cts__.xml @@ -1,11 +1,17 @@ - + Cataplus - + Κατάπλους ἢ Τύραννος Lucian, Vol. 2. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1915. - - \ No newline at end of file + + + The Downward Journey, or the Tyrant + Lucian, Vol. 2. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1915. + + + + diff --git a/data/tlg0062/tlg016/tlg0062.tlg016.perseus-eng1.xml b/data/tlg0062/tlg016/tlg0062.tlg016.perseus-eng1.xml new file mode 100644 index 000000000..aeb2e00c6 --- /dev/null +++ b/data/tlg0062/tlg016/tlg0062.tlg016.perseus-eng1.xml @@ -0,0 +1,1233 @@ + + + + + + +The Downward Journey, or the Tyrant +Lucian of Samosata +Austin Morris Harmon, 1878-1950 +National Endowment for the Humanities +Gregory Crane + +Gregory Crane +OCRd, tagged and added initial corrections to the text + + + +Perseus Digital Library +tlg0062.tlg001.1st1K-eng1.xml + +Available under a Creative Commons Attribution-ShareAlike 4.0 International License + +2023 +Trustees of Tufts University +United States + + + + + +Lucian + + +Austin Morris Harmon + + +Lucian of Samosata + +Trustees of Tufts University +Cambridge, MA +1915 + +2 + +The Hathi Trust + + + + + +

Text encoded in accordance with the latest EpiDoc standards

+ + +

This pointer pattern extracts section.

+ + + + + +Greek +Latin + + + + + + + + +
+The Downward Journey, or the Tyrant

A scene in the realm of Hades, showing that cobblers fare +better there than kings. The lower world is depicted also in +the Menippus and in the Dialogues of the Dead. All these +pleces were deeply influenced by Cynic satire and in particular by the Necyia of Menippus. Helm maintains that the +Downward Journey is based on a couple of scenes in the +Necyia which Lucian left unused in writing his Menippus +and subsequently worked up into a separate dialogue, prefixing an introduction of his own; but there is hardly +enough evidence to make this theory plausible, lect alone +incontestable.

+

The part played by the Fates is unusual. Instead of +Spinning destinies up aloft as in the Charon, two of them are +given a share in the convoying of souls to the underworld,Atropos turning them over to Hermes and C lotho presiding +over their reception at the ferry. Clotho’s function thus in +great measure duplicates that assigned to Aeacus.

 +

+ + +Well, Clotho, we have had this boat all ship-shape +and thoroughly ready to sail for some time. The +water is baled out, the mast is set up, the sail is +hoisted in stops and each of the oars has a lanyard to +it, so that as far as I am concerned there is nothing +to hinder our getting up anchor and sailing. But +Hermes is behind hand; he should have been here +long ago. There is not a passenger aboard the ferryboat, as you see, when she might have made three +trips to-day by this time, and here it is almost dusk +and I haven’t earned even an obol yet. Besides, +Pluto will surely think I am taking it easy all this +time, when really someone else is to blame. Our +honourable guide of soulsHermes. has had a drink of Lethewater up there if ever a man did, and so has forgotten +to come back to us: he is either wrestling a fall with +the boys or playing a tune on the lyre or making +speeches to show off his command of piflle, or maybe +the gentleman is even playing sneak-thief, for that is +one of his accomplishments also. Anyhow, he takes + + + +liberties with us as if he were free, when really +he is half ours.Like a slave in the upper world, Charon identifies himself with his master Pluto. + +

+ +

+ + +But, Charon, how do you know that he hasn’t +found something to keep him busy? Zeus may have +wanted to make more use of him than usual in +affairs up above. He too is his master. +

+

+Yes, Clotho, but he has no right to go too far in +playing the master over joint property, for we +on our part have never kept Hermes back when +he had to go. No, I know the reason: here with +us there is nothing but asphodel and libations and +funeral-cakes and offerings to the dead, and all else +is misty, murky darkness ; in heaven, however, it is +all bright, and there is ambrosia in plenty and nectar +without stint, so it is likely that he finds it more +pleasant to tarry there. And when he leaves us he +flies up as if he were escaping from jail, but when it +is time to come down he comes with reluctance, at +the last moment, slowly and afoot. + +

+ +

+ + +Don’t be angry any longer, Charon; here he is +close by, you see, bringing us a lot of people, or I +should say waving them along with his wand, all in +a huddle, like a herd of goats. But what’s this? +There is a man in fetters among them and another +who is laughing, I see, and one fellow with a wallet +over his shoulder and a club in his hand, who has a +piercing eye and hurries the others along. Don’t +you see, too, that Hermes himself is dripping with +sweat and dusty-footed and panting? In fact, he is + + + +gasping for breath. What’s all this, Hermes? +What’s the excitement? You seem to be in a stew, +you know. +

+

+Why, Clotho, this miserable sinner ran away and I +chased him, and so almost failed to make your boat +to-day, that’s all! +

+

+Who is he, and what was his object in trying to +run away? +

+

+That’s easy to see—he preferred to live! He isa +king or a tyrant, to judge from his lamentations and +the wailing that he makes, in which he makes out +that he has had great happiness taken away from +him. +

+

+So the poor fool tried to run away, thinking that +he could live longer, when the thread of life apportioned to him had already run short? +

+ +

+ + +Tried to run away, do you say? Why, if this +splendid fellow, the one with the stick, had not +helped me and we had not caught and bound him, he +would have got clean away from us. You see, from +the moment Atropos turned him over to me he kept +straining and pulling back every inch of the way, +and as he braced his feet on the ground he was by +no means easy to lead; sometimes, too, he would +beg and entreat, wanting to be let go for a little +while and promising a heavy bribe. Of course I did +not let him go, for I saw that what he was after +was impossible. But when we were right by the + + + +entrance, while I was counting the dead for AeacusAeacus is the “collector of customs” (Charon 2). The idea was probably suggested by the Froys of Aristophanes, in which he figures as Pluto’s janitor (464). +as usual and he was comparing them with the tally +sent him by your sister, he gave us the slip somehow +or other, curse him, and made off. Consequently we +were one dead man short in the reckoning, and +Aeacus raised his eyebrows and said : “Don’t be too +promiscuous, Hermes, in plying your thievery; be +content with your pranks in Heaven. The accounts +of the dead are carefully kept and cannot be falsified. +The tally has a thousand and four marked on it, as +you see, and you come to me with one less. You +aren’t going to say that Atropos cheated you in the +reckoning ?” What he said made me blush, but I +speedily recalled what had happened on the way, +and when, after glancing about me, I did not see +this fellow anywhere, I perceived that he had escaped +and pursued with all the speed I could muster along +the road leading toward the light. My good friend +here followed me of his own free will, and by running +as if in a match we caught him just at Taenarus:A promontory in Laconia where the ancients located one of the entrances to Hades ; now Cape Matapan. +that was all he lacked of escaping. +

+ +

+ +And we, Charon, were condemning Hermes for +neglecting his duty, indeed ! +

+

+Well, why do we keep dilly-dallying as though we +had not had delay enough already. +

+

+Right ; let them get aboard. I will hold the book +and sit by the gangway as usual, and as each of them + + + +comes aboard I will see who he is, where he comes +from, and how he met his death ; you receive them, +and as you do so, pack and stow them. LTlermes, +heave these babies aboard first, for what in the world +can they have to say to me? +

+

+Here you are, ferryman, three hundred of them, +including those that were abandoned. +

+

+I say, what a rich haul! It’s green-grape dead +you have brought us. +

+

+Clotho, do you want us to get the unmourned +aboard next ? +

+

+You mean the old people? Yes, for why should I +bother now to investigate what happened before the +food?Literally, "before Euclid,” the Athenian archon of 403 B.C., the year in which the democracy was restored and the misdeeds of the oligarchy obliterated by a general amnesty. All of you who are over sixty go in now. +What’s this? They don’t heed me, for their ears are +stopped with years. You will probably have to pick +them up and carry them in, too. +

+

+Here you are again, three hundred and _ninetyeight, all tender and ripe and harvested in season. +

+

+Good Lord, yes! They’re all raisins now ! +

+ +

+ +Bring in the wounded next, Hermes. (To the +DEAD) First tell me what deaths brought you + + + + +here—but no, I myself will refer to my papers and +pass you. Eighty-four should have died in battle +yesterday in Media, among them Gobares, the son of +Oxyartas. +

+

+Here they are! +

+

+Seven committed suicide for love, among them the +philosopher Theagenes for the courtesan from +Megara.This man can hardly be other than the Cynic of Patras mentioned in The Passing of Peregrinus, who died in the teign of Marcus Aurelius. To be sure, Galen says he was killed by his doctor (x, p. 909), but he may well have been alive when Lucian wrote this. + +Right here beside you. +

+

+Where are the men who killed each other fighting +for the throne? +

+

+Here they stand. +

+

+And the man who was murdered by his wife and +her lover ? +

+

+There beside you. +

+

+Now bring in the output of the courts, I mean +those who died by the scourge and the cross. And +where are the sixteen who were killed by pirates, +Hermes ? + + + + +Here they are, these wounded men whom you see. +Do you want me to bring in all the women +together ? +

+

+By all means, and also those lost at sea, for they +died in the same way. And those who died of the +fever, bring them in together, too, and their doctor +Agathocles along with them. + +

+ +

+Where is the philosopher Cyniscus, who was to die from eating the +dinner of Hecate and the lustral eggs and a raw +squid besides ?The dinner of Hecate (mentioned also in Dialogues of the Dead, 1) was a purificatory offering made at cross-roads and,to judge from Aristophanes (Plutus 594), very well received by the poor. For the use of eggs in purification see Ovid, Ars Amat. ii. 329; Juv. vi. 517. The raw squid is mentioned because Diogenes is said to have died from eating one (Diog. Laert. 156 ap; cf. Philosophers for Sale, 10). + +Ihave been standing at your elbow a long time, +kind Clotho. What have I done that you should leave +me on earth so long? Why, you nearly ran off your +whole spindle for me! In spite of that, I have often +tried to cut the thread and come, but somehow or +other it could not be broken. +

+

+I left you behind to observe and prescribe for +the sins of man. But get aboard, and good luck to +you. : +

+

+No, by Heaven, not till we have put this man in +fetters aboard. I am afraid he may come it over you +with his entreaties. + + +

+ +

+ +Come, let’s see who he is. +

+

+Megapenthes,“Great woe.” son of Lacydes, a tyrant. +

+

+Aboard with you ! +

+

+Oh no, good lady Clotho! Do let me go back to +earth for a little while. Then [ll come of my own +accord, you will find, without being summoned by +anyone. +

+

+Why is it that you want to go back ? +

+

+Let me finish my house first, for the building has +been left half-done. +

+

+Nonsense! Come, get aboard. +

+

+It’s not much time that I ask for, Lady of Destiny ; +let me stay just this one day, till I can give my wife +directions about my money—the place where I kept +my great treasure buried. +

+

+It is settled ; you can’t be permitted. +

+

+Then is all that gold to be lost? +

+

+No, it will not be lost. Be easy on that score +your cousin Megacles will get it. + + + +What an outrage! My enemy, whom I was too +easy-going to put to death before I died ? +

+

+The very man ; and he will outlive you forty years +and a little more, taking over your concubines and +your clothing and all your plate. +

+

+You are unjust, Clotho, to bestow my property on +my worst enemies. +

+

+Why, did not it formerly belong to Cydimachus, +and did not you take it over after killing him and +slaughtering his children upon him while the breath +was still in his body ? +

+

+But it was mine now. +

+

+Well, the term of your ownership has now expired. + +

+ +

+ + +Listen, Clotho, to something that I have to say to +you in private, with nobody else listening. (Yo the +others.) You people stand aside a moment. (Yo ctoruo) +If you let me run away, I promise to give you a +thousand talents of coined gold to-day. +

+

+What, you ridiculous creature, have you gold and +talents still on the brain ? +

+

+And I'll give you also, if you wish, the two winebowls that I got when I put Cleocritus to death ; +they are of refined gold and weigh a hundred talents +each. + + + + + +Hale him off: it seems that he won’t go aboard +willingly. +

+

+I call you all to witness, the town wall and the +docks remain unfinished. I could have finished them +if I had lived only five days longer. +

+

+Never mind ; someone else will build the wall. +

+

+But this request at all events is reasonable. +

+

+What request ? +

+

+To live only long enough to subdue the Pisidians +and subject the Lydians to tribute, and to build +myself a huge mausoleum and inscribe on it all the +great military exploits of my life. +

+

+Why, man, you are no longer asking for this one +day, but for a stay of nearly twenty years ! + +

+ +

+ + +But I tell you I am ready to give bail for my +speedy return. If you wish, I’ll even surrender you +my beloved as a substitute for myself. +

+

+Vile wretch! Have not you often prayed that he +night outlast you on earth? +

+

+That was long ago, but now I perceive whawi is for +the best. + + + + +He too will soon be here, you'll find, slain by the +new ruler. + +

+ +

+ +Well, at all events don't refuse me this, Lady of +Destiny. , +

+

+What ? +

+

+I want to know how things will turn out after my +death. +

+

+Listen, for it will vex you all the more to know. +Midas, your slave, will have your wife ; indeed, he +has been her lover a long time. +

+

+Curse him, I set him free at her request ! +

+

+Your daughter will be enrolled among the concubines of the present tyrant, and the busts and +statues which the city long ago set up in your +honour will all be pulled down and will make everyone who looks at them laugh. +

+

+Tell meé, will none of my friends get angry at these +doings ? +

+

+Why, what friend did you have, and how did you +make him? Don’t you know that all those who +bowed the knee and praised your every word and +deed did so either from hope or from fear, being + + + +friends of your power, not of you, and keeping their +eyes on the main chance? +

+

+But as they poured their libations at our drinking +parties they used to pray at the top of their voices +that many blessings might descend upon me, saying +every one of them that he was ready to die for me if +so might be ; in a word, they swore by me. +

+

+Consequently, you died after dining with one of +them yesterday : it was that last drink he gave you +that sent you down here. +

+

+Then that is why I noticed a bitter taste. But +what was his object in doing it? +

+

+You are asking me many questions when you ought +to get aboard. +

+ +

+ +There is one thing that sticks in my throat above +all, Clotho, and on account of it I longed to slip +back again to the light of day, if only for a +moment. +

+

+What is that? It must be something tremendous. +

+

+As soon as Cario, my valet, saw that I was dead, +toward evening he came into the room where I lay, +having nothing to do, for nobody was doing anything, +not even guarding me, and brought in my mistress +Glycerium; they had been on good terms a long time, + + + +Isuppose. Shutting the door, he began to make free +with her as though nobody was in the room, and +then, when he had enough of it, he gazed at me and +said: “You wretched little shrimp, you often gave +me beatings when I was not at fault.” With that he +pulled my hair and hit me in the face, and finally, +after clearing his throat raucously and spitting on +me, went away saying: “Off with you to the place +of the wicked!” I was aflame with rage, but could +not do a thing to him, for I was already stiff and +cold. And as for the wretched wench, when she +heard people approaching she smeared her eyes with +spittle as if she had been crying over me and +went away weeping and calling my name. If I +should catch them— + +

+ +

+ + +Stop threatening and get aboard; it is already +time for you to make your appearance in court. +

+

+And who will dare to pass judgement on a tyrant? +

+

+On a tyrant, no one, but on a dead man, +Rhadamanthus. You shall soon see him impose on +every one of you the sentence that is just and fits the +case. No more delay now! +

+

+Make me even a common man, Lady of Destiny, +one of the poor people; make me evenaslave instead +of the king that once I was. Only let me come to +life again! + + + + +Where is the man with the club? You take hold +of him too, Hermes, and pull him in by the leg, for +he won’t go aboard willingly. +

+

+Come along now, runaway. (Zo cuanon.) Take +this fellow, ferryman, and see here—mind you make +sure— +

+

+No fear! he shall be lashed to the mast. +

+

+But I ought to sit on the quarter-deck ! +

+

+For what reason ? +

+

+Because I was a tyrant, God knows, and had a +regiment of guardsmen. +

+

+Then wasn’t Cario justified in pulling your hair, if +you were such a lout? But you'll get small joy of +your tyranny if I give you a taste of my club! +

+

+What, will a Cyniscus make bold to shake his staff +at me? Did I not come within an ace of tricing you +up to a cross the other day because you were too +free-spoken and sharp-tongued and censorious? +

+

+That is why you yourself will stay triced up to +the mast. +

+ +

+ +Tell me, Clotho, do you people take no account at +all of me? Is it because I am poor that I have to +get aboard last? + + + + +And who are you ? +

+

+The cobbler Micyllus. +

+

+So you are aggrieved at having to wait? Don’t +you see how much the tyrant promises to give us +if we will let him go for a little while? Indeed, +it surprises me that you are not equally glad of the +delay. +

+

+Listen, kind. Lady of Destiny; I have no great +liking for such gifts as the famous one of the +Cyclops,—to be promised “T’]l eat Noman last of all.”Odyssey 9, 369. +In truth, be it first, be it last, the same teeth are in +waiting. Besides, my position is not like that of the +rich; our lives are poles apart, as the saying goes. +Take the tyrant, considered fortunate his whole life +long, feared and admired by everybody ; when he +came to leave all his gold and silver and clothing and +horses and dinners and handsome favourites and +beautiful women, no wonder he was distressed and +took it hard to be dragged away from them. Somehow or other the soul is limed, as it were, to things +like these and will not come away readily because +it has been cleaving to them long; indeed, the ties +with which such men have the misfortune to be +bound are like unbreakable fetters. Even if they +are haled away by force, they lament and entreat, +you may be sure, and although they are bold in +everything else, they prove to be cowardly in +the face of this journey to Hades. At any rate, +they turn back and, like unsuccessful lovers, want to + + + +gaze, even from afar, at things in the world of light. +That is what yonder poor fool did, who not only ran +away on the road but heaped you with entreaties +when he got here. + +

+ +

+ +But as for me, having nothing at +stake in life, neither farm nor tenement nor gold +nor gear nor reputation nor statues, of course I was +in marching order, and when Atropos did but sign to +me I gladly flung away my knife and my leather (I +was working on a sandal) and sprang up at once and +followed her, barefooted as I was and without even +washing off the blacking. In fact, I led the way, +with my eyes to the fore, since there was nothing in +the rear to turn me about and call me back. And +by Heaven I see already that everything is splendid +here with you, for that all should have equal rank +and nobody be any better than his neighbour is +more than pleasant, to me at least. And I infer that +there is no dunning of debtors here and no paying of +taxes, and above all no freezing in winter or falling +ill or being thrashed by men of greater consequence. +All are at peace, and the tables are turned, for we +paupers laugh while the rich are distressed and +lament. + +

+ +

+ +Indeed, I noticed some time ago that you were +laughing, Micyllus. What was it in particular that +made you laugh ? +

+

+Listen, goddess whom I honour most. As I lived +next door to Sir Tyrant on earth, I used to see quite +distinctly what went on at his house, and I then +thought him a very god; for I held him happy when +I saw the splendour of his purple, the number of his + + + +attendants, his plate, his jewelled goblets, and his +couches with legs of silver; besides, the savour +of the dishes prepared for his dinner drove me to +distraction. Therefore he appeared to me a superman, thrice-blessed, better looking and a full royal +eubit taller than almost anyone else; for he +was uplifted by his good fortune, walked with a +majestic gait, carried his head high and dazzled all +he met. But when he was dead, not only did he cut +an utterly ridiculous figure in my eyes on being +stripped of his pomp, but I laughed at myself even +more than at him because I had marvelled at such a +worthless creature, inferring his happiness from the +savour of his kitchen and counting him lucky because +of his purple derived from the blood of mussels in +the Laconian Sea. + +

+ +

+ +And he was not the only one +that I laughed at. When I saw the usurer Gnipho +groaning and regretting that he had not enjoyed his +money but had died without sampling it, abandoning +his property to that wastrel Rhodochares, who was +nextof kin to him and had the first claim on the estate +according to law, I could not control my laughter, +: especially when I called to mind how pale and +unkempt he always was, with a forehead full of +worries, feeling his riches only with the fingers with +which he reckoned up thousands and tens of thousands ashe gathered in, little by little, what was soon +to be poured out by that lucky dog Rhodochares. +But why not gonow? We can finish our laughing +during: the sail as we see them crying. + + + + +Get aboard, so that the ferryman can haul the +anchor up. + +

+ +

+ + +Hi, fellow! Where are you going so fast? The +boat is fullalready. Wait there till to-morrow ; we'll +set you across first thing in the morning. +

+

+You are committing a misdemeanour, Charon, in +leaving behind you a dead man who is already high. +No fear, I'll have you up before Rhadamanthus for +breaking the law. Oh, Lord! What hard luck! +They are sailing already, “and I'll be left behind +here all alone.”The words form a trimeter in the Greek, perhaps a line of comedy. But why not swim across in their +wake? I’m not afraid of giving out and drowning, +seeing that I’m already dead! Besides, I haven’t an +obol to pay my passage. +

+

+What’s this? Wait, Micyllus; you mustn’t cross +that way. +

+

+See here, perhaps I'll beat you to the shore. +

+

+No, no! Come, let’s row up and take him in. +Hermes, lend a hand to pull him in. +

+ +

+ +Where shall he sit? The boat’s full, as you see. +

+

+On the shoulders of the tyrant, if you like. +

+

+A happy thought, that of Hermes ! + + + + +Climb up, then, and set your feet on the sinner's +neck. Let’s go on while the wind is fair. +

+

+Charon, I may as well tell you the truth here and +now. I shan’t be able to pay you your obol when +we come to land, for I have nothing more than the +wallet which you see, and this club here. However, +I am ready either to bale, if you like, or to row; you +will have no fault to find if you only give me a stout, +well-balanced oar. , +

+

+Pull an oar ; that will be enough to exact of you. +

+

+Shall I strike up a song, too? +

+

+Yes, by all means, if you know any of the sailors’ +chanties, +

+

+I know plenty of them, Charon; but as you see, +these people are competing with our music by crying, so that we shall be put out of tune in our song. + +

+ +

+ + + +(one) Alas, my wealth! (anoTuer) Alas, my +farms! (aNoTHER) Alackaday, what a house I left +behind me! (anotuer) To think of all the thousands +my heir will come into and squander! (aNoruer) +Ah, my new-born babes! (anorner) Who will get +the vintage of the vines I set out last year ? + + + + +Micyllus, you are not lamenting at all, are you? +Nobody may cross without a tear. +

+

+Get out with you! I have no reason to lament +while the wind is fair. +

+

+Do cry, however, even if only a little, for custom’s +sake, +

+

+Well, I'll lament, then, since you wish it, Hermes. +—Alas, my scraps of leather! Alas, my old shoes ! +Alackaday, my rotten sandals! Unlucky man that +I am, never again will I go hungry from morning to +night or wander about in winter barefooted and halfnaked, with my teeth chattering for cold! Who +is to get my knife and my awl ? +

+

+Enough weeping ; we are almost in now. + +

+ +

+ + +Come, now, pay us your fares, all of you, the first +thing you do. (Yo micytius) You there, pay yours +too; I have it from everybody now. I say, Micyllus, +pay your obol too. ° +

+

+You’re joking, Charon, or if not, you might as well +write in water as look for an obol from Micyllus. I +haven’t the slightest idea whether an obol is round +or square. +

+

+What a fine, profitable cruise this has been to-day ! + + + +Ashore with you, all the same. I am going after +horses and cattle and dogs and the rest of the animals, +for they have to cross now. +

+

+Take them in charge, Hermes, and lead them off. +I myself will go back to the other side to bring +over the Chinamen Indopates and Heramithras, for +they have just died fighting with one another over +boundaries. +

+

+Let’s move on, good people—or better, all follow +me in order. + +

+ +

+ +Heracles, how dark it is! Where now is handsome +Megillus, and who can tell here that Simiche is not +more beautiful than Phryne? All things are alike +and of the same colour, and nothing is either beautiful +or more beautiful; indeed, even my short cloak, +which till now I thought ugly, is as good as the +purple mantle of the king, for both are invisible and +submerged in the same darkness. Cyniscus, where +in the world are you? +

+

+Here I am, talking to you, Micyllus. Come, let’s +walk together, if you like. : +

+

+Good! Give me your hand. Tell me—for of +course you have been through the Eleusinian +Mysteries, Cyniscus—don’t you think this is like +them ? +

+

+Right you are; indeed, here comes a woman with + + + +a torch, who looks very fierce and threatening. Do +you suppose it is an Erinys ?The Erinyes, or Furies, were Alecto, Megaera, and Tisiphone. The torch of Tisiphone enhances the resemblance to the Mysteries, which were carried on by torch-light. + +Probably, to judge from her appearance. +

+ +

+ +Take these people in charge, Tisiphone, a thousand +and four. +

+

+Indeed, Rhadamanthus here has been awaiting +you this long time. +

+

+Bring them before me, Erinys. Be crier, Hermes, +and summon them by name. +

+

+Rhadamanthus, in the name of Zeus your father +I beseech you to have me up first and judge me. +

+

+For what reason ? +

+

+Come what may, I wish to prosecute a certain tyrant +for the wicked deeds that I know him to have done +in life, and I cannot expect to be believed when I +speak unless I first make it plain what sort of man I +am. and what sort of life I led. +

+

+Who are you? +

+

+Cyniscus, your worship, by profession a philosopher. +

+

+Come here and be tried first. Call the plaintiffs. + + + + +

+ +

+ + + +If any one has charges to prefer against this man +Cyniscus, let him come this way. +

+

+No one comes. +

+

+But that is not enough, Cyniscus: strip yourself, +so that I can judge you from the marks on your +back. +

+

+Why, how did I ever come to be a marked man?As orvypyartas (branded man) was applied to rogues in general, there is a slight word-play in the Greek also. + +For every wicked deed that each of you has done +in his life he bears an invisible mark on his soul. +

+

+Here I am naked, so seek out the marks you +mention. +

+

+The man is altogether free from marks, except for +these three or four, very faint and uncertain. But +what is this? There are many traces and indications +of brandings, but somehow or other they have been +erased, or rather, effaced. How is that, Cyniscus, +and how is it that you looked free from them at +first ? +

+

+I will tell you. For a long time I was a wicked +man through ignorance and earned many marks +thereby ; but no sooner had I begun to be a philosopher than I gradually washed away all the scars +from my soul. + + + + +At any rate he made use of a cure that is sound +and very efficacious. Well, go your way to the Isles +of the Blest to live with the good, but first prosecute +the tyrant you spoke of. Hermes, summon others. +

+ +

+ + +My case also is a trifling one and needs but a short +investigation. In fact, I have been stripped and +waiting for you a long time, so inspect me. +

+

+Who are you? +

+

+The cobbler Micyllus. +

+

+Good, Micyllus, you are quite clean and unmarked. +Be off and join Cyniscus there. Call the tyrant now. +

+

+Let Megapenthes, son of Lacydes, come this way. +Where are you turning to? Come here! It is you I +am calling, tyrant. Thrust him in among us, Tisiphone, with a push on the neck. +

+

+Cyniscus, open your prosecution and state your +case now, for here is the man. +

+ +

+ + +On the whole, there is no need of words; you +will at once discover what sort of man he is from +his marks. But in spite of that I will myself unveil +the man to you and show him up more plainly. All + + + + +that the cursed scoundrel did while he was a private +citizen I intend to pass over; but when he had +leagued himself with the boldest men and had got +together a bodyguard, and so had set himself over the +city and had become tyrant, he not only put to +death more than ten thousand people without a +hearing but confiscated their properties in each case ; +and after he had made himself extremely rich, he +did not leave a single form of excess untried, +but practised every sort of savagery and high-handedness upon his miserable fellow-citizens, ravishing +maids, corrupting boys, and running amuck in every +way among his subjects. And for his superciliousness, +his pride, and his haughtiness toward all he met you +never could exact from him a fitting penalty. It +would have been less dangerous to look steadily at +the sun than at this man. Then, too, in the matter +of punishments who could describe his cruel inventiveness? Why, he did not even let his closest kin +alone! And that all this is not mere empty calumny +against him you will soon find out if you summon +up the men he murdered—but no, they are here +unsummoned, as you see, and press about him and +throttle him. All these men, Rhadamanthus, have +met their death at the scoundrel’s hands, some of +them entrapped in plots because of pretty wives, +others because they were angry on account of sons +outrageously kidnapped, others because they were +rich, and others because they were honest and decent +ind did not like his actions in the least. + + + +

+ +

+ +What have you to say to this, you villain ? +

+

+The murders which he speaks of I did commit, +but in all the rest of it—the intrigues, the outrages +against boys and the injuries to girls—in all that +Cyniscus has maligned me. +

+

+Then for that too, Rhadamanthus, I shall produce +you witnesses. +

+

+Whom do you mean? +

+

+Hermes, please summon up his lamp and his bed, +for they will appear in person and testify to the +things that they know he has done. +

+

+Bed and Lamp of Megapenthes, appear. +They have been so good as to comply. +

+

+Now then, tell us what you know this man +Megapenthes to have done. You speak first, Bed. +

+

+All that Cyniscus has charged is true. But I am +ashamed, Rhadamanthus, my lord, to speak of these +matters, such were the deeds he did upon me. +

+

+Well, you give the clearest of testimony against +him by your very reluctance to speak of the facts. +Now, Lamp, it is your turn to testify. + + + + +I did not see what happened by day, for I was +not there, and what went on at night I am loth to +say; I witnessed many things, however, that were +unspeakable and overleaped the bounds of all +outrageousness. In fact, I often tried of my own +accord to keep my wick from drinking the oil, for I +wanted to go out ; but he for his part even put me +closer to the scene and polluted my light in every +way. +

+ +

+ + +Enough witnesses ! Come, strip off your purple robe +that we may see the number of your marks. Well, +well! The fellow isall livid and crisscrossed ; indeed, +he is black and blue with marks. How can he be +punished? Shall he be thrown into the River of +Burning Fire or turned over to Cerberus ? +

+

+No, no! If you like, I will suggest you a punishment that is new and fits his crime. +

+

+Speak out; I shall be most grateful to you for +it. +

+

+It is customary, I believe, for all the dead to drink +the water of Lethe? +

+

+Certainly. +

+

+Then let this man be the only one not to drink +it. +

+

+Why, pray? + + + + +He will pay a bitter penalty in that way, by +remembering what he was and how much power +he had in the upper world, and reviewing his life +of luxury. +

+

+Good ! Let sentence stand in that form, and let +the fellow be taken off and put in fetters near +Tantalus, to remember what he did in life. + + + +

+ + diff --git a/data/tlg0062/tlg016/tlg0062.tlg016.perseus-grc2.xml b/data/tlg0062/tlg016/tlg0062.tlg016.perseus-grc2.xml index 55404aac9..da377690f 100644 --- a/data/tlg0062/tlg016/tlg0062.tlg016.perseus-grc2.xml +++ b/data/tlg0062/tlg016/tlg0062.tlg016.perseus-grc2.xml @@ -1,21 +1,23 @@ - + Κατάπλους ἢ Τύραννος Lucian -A. M. Harmon +Austin Morris Harmon, 1878-1950 Perseus Project, Tufts University Gregory Crane Prepared under the supervision of Bridget Almas Lisa Cerrato +Gregory Crane Rashmi Singhal The National Endowment for the Humanities +Harvard Library Arcadia Fund Google Digital Humanities Awards Program @@ -29,14 +31,14 @@ Available under a Creative Commons Attribution-ShareAlike 4.0 International License - + Lucian Lucian - A. M. Harmon + Austin Morris Harmon, 1878-1950 London William Heinemann Ltd. @@ -50,7 +52,7 @@ - + @@ -58,19 +60,19 @@

optical character recognition

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This pointer pattern extracts section.

 - + - + Greek @@ -80,24 +82,24 @@ EpiDoc and CTS conversion and other cleanup - +
Χάρων -

εἷεν, ὠ Κλωθοῖ, τὸ μὲν σκάφος τοῦτο ἡμῖν πάλαι εὑτρεπὲς καὶ πρὸς ἀναγωγὴν εὖ μάλα παρεσκευασμένον· ὅ τε γὰρ ἄντλος ἐκκέχυται καὶ ὁ ἱστὸς ὤρθωται καὶ ἡ ὀθόνη παρακέκρουσται καὶ τῶν κωπῶν ἑκάστη τετρόπωται, κωλύει τε οὐδέν, ὅσον ἐπʼ ἐμοί, τὸ ἀγκύριον ἀνασπάσαντας ἀποπλεῖν. ὁ δὲ Ἑρμῆς βραδύνει, πάλαι παρεῖναι δέον κενὸν γοῦν ἐπιβατῶν, ὡς ὁρᾷς, ἔστι τὸ πορθμεῖον τρὶς ἤδη τήμερον ἀναπεπλευκέναι δυνάμενον καὶ σχεδὸν ἀμφὶ βουλυτόν ἐστιν, ἡμεῖς δὲ οὐδέπω οὐδὲ ὀβολὸν ἐμπεπολήκαμεν. εἶτα ὁ Πλούτων εὖ οἶδα ὅτι ἐμὲ ῥᾳθυμεῖν ἐν τούτοις ὑπολήψεται, καὶ ταῦτα παρʼ ἄλλῳ οὔσης τῆς αἰτίας. ὁ δὲ καλὸς ἡμῖν κἀγαθὸς νεκροπομπὸς ὥσπερ τις ἄλλος καὶ αὐτὸς ἄνω τὸ τῆς Λήθης ὕδωρ πεπωκὼς ἀναστρέψαι πρὸς ἡμᾶς ἐπιλέλησται, καὶ ἤτοι παλαίει μετὰ τῶν ἐφήβων ἢ κιθαρίζει ἢ λόγους τινὰς διεξέρχεται ἐπιδεικνύμενος τὸν λῆρον τὸν αὑτοῦ, ἢ τάχα που καὶ κλωπεύει ὁ γεννάδας παρελθών μία γὰρ αὐτοῦ καὶ αὕτη τῶν τεχνῶν. ὁ δʼ οὖν ἐλευθεριάζει πρὸς ἡμᾶς, καὶ ταῦτα ἐξ ἡμισείας ἡμέτερος ὤν.

- +

Εἶεν, ὦ Κλωθοῖ, τὸ μὲν σκάφος τοῦτο ἡμῖν πάλαι εὐτρεπὲς καὶ πρὸς ἀναγωγὴν εὖ μάλα παρεσκευασμένον· ὅ τε γὰρ ἄντλος ἐκκέχυται καὶ ὁ ἱστὸς ὤρθωται καὶ ἡ ὀθόνη παρακέκρουσται καὶ τῶν κωπῶν ἑκάστη τετρόπωται, κωλύει τε οὐδέν, ὅσον ἐπʼ ἐμοί, τὸ ἀγκύριον ἀνασπάσαντας ἀποπλεῖν. ὁ δὲ Ἑρμῆς βραδύνει, πάλαι παρεῖναι δέον· κενὸν γοῦν ἐπιβατῶν, ὡς ὁρᾷς, ἔστι τὸ πορθμεῖον τρὶς ἤδη τήμερον ἀναπεπλευκέναι δυνάμενον· καὶ σχεδὸν ἀμφὶ βουλυτόν ἐστιν, ἡμεῖς δὲ οὐδέπω οὐδὲ ὀβολὸν ἐμπεπολήκαμεν. εἶτα ὁ Πλούτων εὖ οἶδα ὅτι ἐμὲ ῥᾳθυμεῖν ἐν τούτοις ὑπολήψεται, καὶ ταῦτα παρʼ ἄλλῳ οὔσης τῆς αἰτίας. ὁ δὲ καλὸς ἡμῖν κἀγαθὸς νεκροπομπὸς ὥσπερ τις ἄλλος καὶ αὐτὸς ἄνω τὸ τῆς Λήθης ὕδωρ πεπωκὼς ἀναστρέψαι πρὸς ἡμᾶς ἐπιλέλησται, καὶ ἤτοι παλαίει μετὰ τῶν ἐφήβων ἢ κιθαρίζει ἢ λόγους τινὰς διεξέρχεται ἐπιδεικνύμενος τὸν λῆρον τὸν αὑτοῦ, ἢ τάχα που καὶ κλωπεύει ὁ γεννάδας παρελθών· μία γὰρ αὐτοῦ καὶ αὕτη τῶν τεχνῶν. ὁ δʼ οὖν ἐλευθεριάζει πρὸς ἡμᾶς, καὶ ταῦτα ἐξ ἡμισείας ἡμέτερος ὤν.

+
Κλωθώ

τί δὲ οἶδας, ὦ Χάρων, εἴ τις ἀσχολία προσέπεσεν αὐτῷ, τοῦ Διὸς ἐπὶ πλέον δεηθέντος ἀποχρήσασθαι πρὸς τὰ ἄνω πράγματα; δεσπότης δὲ κἀκεῖνός ἐστιν.

Χάρων -

ἀλλʼ οὐχ ὥστε, ὦ Κλωθοῖ, πέρα τοῦ μέτρου δεσπόζειν κοινοῦ κτήματος, ἐπεὶ οὐδὲ ἡμεῖς ποτε αὐτόν, ἀπιέναι δέον, κατεσχήκαμεν. ἀλλʼ ἐγὼ οἶδα τὴν αἰτίαν παρʼ ἡμῖν μὲν γὰρ ἀσφόδελος μόνον καὶ χοαὶ καὶ πόπανα καὶ ἐναγίσματα, τὰ δʼ ἄλλα ζόφος καὶ ὁμίχλη καὶ σκότος, ἐν δὲ τῷ οὐρανῷ φαιδρὰ πάντα καὶ ἥ τε ἀμβροσία πολλὴ καὶ τὸ νέκταρ ἄφθονον ὥστε ἥδιον παρʼ ἐκείνοις βραδύνειν ἔοικε. καὶ παρʼ ἡμῶν μὲν ἀνίπταται καθάπερ ἐκ δεσμωτηρίου τινὸς ἀποδιδράσκων ἐπειδὰν δὲ καιρὸς κατιέναι, σχολῇ καὶ βάδην μόγις ποτὲ κατέρχεται.

- +

ἀλλʼ οὐχ ὥστε, ὦ Κλωθοῖ, πέρα τοῦ μέτρου δεσπόζειν κοινοῦ κτήματος, ἐπεὶ οὐδὲ ἡμεῖς ποτε αὐτόν, ἀπιέναι δέον, κατεσχήκαμεν. ἀλλʼ ἐγὼ οἶδα τὴν αἰτίαν· παρʼ ἡμῖν μὲν γὰρ ἀσφόδελος μόνον καὶ χοαὶ καὶ πόπανα καὶ ἐναγίσματα, τὰ δʼ ἄλλα ζόφος καὶ ὁμίχλη καὶ σκότος, ἐν δὲ τῷ οὐρανῷ φαιδρὰ πάντα καὶ ἥ τε ἀμβροσία πολλὴ καὶ τὸ νέκταρ ἄφθονον· ὥστε ἥδιον παρʼ ἐκείνοις βραδύνειν ἔοικε. καὶ παρʼ ἡμῶν μὲν ἀνίπταται καθάπερ ἐκ δεσμωτηρίου τινὸς ἀποδιδράσκων· ἐπειδὰν δὲ καιρὸς κατιέναι, σχολῇ καὶ βάδην μόγις ποτὲ κατέρχεται.

+
Κλωθώ -

μηκέτι χαλέπαινε, ὦ Χάρων πλησίον γὰρ αὐτὸς οὗτος, ὡς ὁρᾷς, πολλούς τινας ἡμῖν ἄγων, μᾶλλον δὲ ὥσπερ τι αἰπόλιον ἀθρόους αὐτοὺς τῇ ῥάβδῳ σοβῶν. ἀλλά τί τοῦτο; δεδεμένον τινὰ ἐν αὐτοῖς καὶ ἄλλον γελῶντα ὁρῶ, ἕνα δέ τινα καὶ πήραν ἐξημμένον καὶ ξύλον ἐν τῇ χειρὶ ἔχοντα, δριμὺ ἐνορῶντα καὶ τοὺς ἄλλους ἐπισπεύδοντα. οὐχ ὁρᾷς δὲ καὶ τὸν Ἑρμῆν αὐτὸν ἱδρῶτι ῥεόμενον καὶ τὼ πόδε κεκονιμένον καὶ πνευστιῶντα; μεστὸν γοῦν ἄσθματος αὐτῷ τὸ στόμα. τί ταῦτα, ὦ Ἑρμῆ; τίς ἡ σπουδή; τεταραγμένῳ γὰρ ἡμῖν ἔοικας.

+

μηκέτι χαλέπαινε, ὦ Χάρων· πλησίον γὰρ αὐτὸς οὗτος, ὡς ὁρᾷς, πολλούς τινας ἡμῖν ἄγων, μᾶλλον δὲ ὥσπερ τι αἰπόλιον ἀθρόους αὐτοὺς τῇ ῥάβδῳ σοβῶν. ἀλλὰ τί τοῦτο; δεδεμένον τινὰ ἐν αὐτοῖς καὶ ἄλλον γελῶντα ὁρῶ, ἕνα δέ τινα καὶ πήραν ἐξημμένον καὶ ξύλον ἐν τῇ χειρὶ ἔχοντα, δριμὺ ἐνορῶντα καὶ τοὺς ἄλλους ἐπισπεύδοντα. οὐχ ὁρᾷς δὲ καὶ τὸν Ἑρμῆν αὐτὸν ἱδρῶτι ῥεόμενον καὶ τὼ πόδε κεκονιμένον καὶ πνευστιῶντα; μεστὸν γοῦν ἄσθματος αὐτῷ τὸ στόμα. τί ταῦτα, ὦ Ἑρμῆ; τίς ἡ σπουδή; τεταραγμένῳ γὰρ ἡμῖν ἔοικας.

Ἑρμῆς

τί δʼ ἄλλο, ὦ Κλωθοῖ, ἢ τουτονὶ τὸν ἀλιτήριον ἀποδράντα μεταδιώκων ὀλίγου δεῖν λιπόνεως ὑμῖν τήμερον ἐγενόμην;

Κλωθώ @@ -107,18 +109,18 @@ Κλωθώ

εἶθʼ ὁ μάταιος ἀπεδίδρασκεν, ὡς ἐπιβιῶναι δυνάμενος, ἐπιλελοιπότος ἤδη τοῦ ἐπικεκλωσμένου αὐτῷ νήματος;

- +
Ἑρμῆς -

ἀπεδίδρασκε, λέγεις; εἰ γὰρ μὴ ὁ γενναιότατος οὗτος, ὁ τὸ ξύλον, συνήργησέ μοι καὶ συλλαβόντες αὐτὸν ἐδήσαμεν, κἂν ᾤχετο ἡμᾶς ἀποφυγών ἀφʼ οὗ γάρ μοι παρέδωκεν αὐτὸν ἡ Ἄτροπος, παρʼ ὅλην τὴν ὁδὸν ἀντέτεινε καὶ ἀντέσπα, καὶ τὼ πόδε ἀντερείδων πρὸς τὸ ἔδαφος οὐ παντελῶς εὐάγωγος ἦν· ἐνίοτε δὲ καὶ ἱκέτευε καὶ κατελιπάρει, ἀφεθῆναι πρὸς ὀλίγον ἀξιῶν καὶ πολλὰ δώσειν ὑπισχνούμενος. ἐγὼ δέ, ὥσπερ εἰκός, οὐκ ἀνίειν ὁρῶν ἀδυνάτων ἐφιέμενον. ἐπεὶ δὲ κατʼ αὐτὸ ἤδη τὸ στόμιον ἦμεν, ἐμοῦ τοὺς νεκρούς, ὡς ἔθος, ἀπαριθμοῦντος τῷ Αἰακῷ κἀκείνου λογιζομένου αὐτοὺς πρὸς τὸ παρὰ τῆς σῆς ἀδελφῆς πεμφθὲν αὐτῷ σύμβολον, λαθὼν οὐκ οἶδʼ ὅπως ὁ τρισκατάρατος ἀπιὼν ᾤχετο. ἐνέδει οὖν νεκρὸς εἷς τῷ λογισμῷ, καὶ ὁ Αἰακὸς ἀνατείνας τὰς ὀφρῦς, μὴ ἐπὶ πάντων, ὦ Ἑρμῆ, φησί, χρῶ τῇ κλεπτικῇ, ἅλις σοι αἱ ἐν οὐρανῷ παιδιαί· τὰ νεκρῶν δὲ ἀκριβῆ καὶ οὐδαμῶς λαθεῖν δυνάμενα. τέτταρας, ὡς ὁρᾷς, πρὸς τοῖς χιλίοις ἔχει τὸ σύμβολον ἐγκεχαραγμένους, σὺ δέ μοι παρʼ ἕνα ἥκεις ἄγων, εἰ μὴ τοῦτο φής, ὡς παραλελόγισταὶ σε ἡ Ἄτροπος. ἐγὼ δὲ ἐρυθριάσας πρὸς τὸν λόγον ταχέως ὑπεμνήσθην τῶν κατὰ τὴν ὁδόν, κἀπειδὴ περιβλέπων οὐδαμοῦ τοῦτον εἶδον, συνεὶς τὴν ἀπόδρασιν ἐδίωκον ὡς εἶχον τάχους κατὰ τὴν ἄγουσαν πρὸς τὸ φῶς· εἵπετο δὲ αὐθαίρετός μοι ὁ βέλτιστος οὗτος, καὶ ὥσπερ ἀπὸ ὕσπληγγος θέοντες καταλαμβάνομεν αὐτὸν ἤδη ἐν Ταινάρῳ· παρὰ τοσοῦτον ἦλθε διαφυγεῖν.

- +

ἀπεδίδρασκε, λέγεις; εἰ γὰρ μὴ ὁ γενναιότατος οὗτος, ὁ τὸ ξύλον, συνήργησέ μοι καὶ συλλαβόντες αὐτὸν ἐδήσαμεν, κἂν ᾤχετο ἡμᾶς ἀποφυγών· ἀφʼ οὗ γάρ μοι παρέδωκεν αὐτὸν ἡ Ἄτροπος, παρʼ ὅλην τὴν ὁδὸν ἀντέτεινε καὶ ἀντέσπα, καὶ τὼ πόδε ἀντερείδων πρὸς τὸ ἔδαφος οὐ παντελῶς εὐάγωγος ἦν· ἐνίοτε δὲ καὶ ἱκέτευε καὶ κατελιπάρει, ἀφεθῆναι πρὸς ὀλίγον ἀξιῶν καὶ πολλὰ δώσειν ὑπισχνούμενος. ἐγὼ δέ, ὥσπερ εἰκός, οὐκ ἀνίειν ὁρῶν ἀδυνάτων ἐφιέμενον. ἐπεὶ δὲ κατʼ αὐτὸ ἤδη τὸ στόμιον ἦμεν, ἐμοῦ τοὺς νεκρούς, ὡς ἔθος, ἀπαριθμοῦντος τῷ Αἰακῷ κἀκείνου λογιζομένου αὐτοὺς πρὸς τὸ παρὰ τῆς σῆς ἀδελφῆς πεμφθὲν αὐτῷ σύμβολον, λαθὼν οὐκ οἶδʼ ὅπως ὁ τρισκατάρατος ἀπιὼν ᾤχετο. ἐνέδει οὖν νεκρὸς εἷς τῷ λογισμῷ, καὶ ὁ Αἰακὸς ἀνατείνας τὰς ὀφρῦς, μὴ ἐπὶ πάντων, ὦ Ἑρμῆ, φησί, χρῶ τῇ κλεπτικῇ, ἅλις σοι αἱ ἐν οὐρανῷ παιδιαί· τὰ νεκρῶν δὲ ἀκριβῆ καὶ οὐδαμῶς λαθεῖν δυνάμενα. τέτταρας, ὡς ὁρᾷς, πρὸς τοῖς χιλίοις ἔχει τὸ σύμβολον ἐγκεχαραγμένους, σὺ δέ μοι παρʼ ἕνα ἥκεις ἄγων, εἰ μὴ τοῦτο φής, ὡς παραλελόγισταί σε ἡ Ἄτροπος. ἐγὼ δὲ ἐρυθριάσας πρὸς τὸν λόγον ταχέως ὑπεμνήσθην τῶν κατὰ τὴν ὁδόν, κἀπειδὴ περιβλέπων οὐδαμοῦ τοῦτον εἶδον, συνεὶς τὴν ἀπόδρασιν ἐδίωκον ὡς εἶχον τάχους κατὰ τὴν ἄγουσαν πρὸς τὸ φῶς· εἵπετο δὲ αὐθαίρετός μοι ὁ βέλτιστος οὗτος, καὶ ὥσπερ ἀπὸ ὕσπληγγος θέοντες καταλαμβάνομεν αὐτὸν ἤδη ἐν Ταινάρῳ· παρὰ τοσοῦτον ἦλθε διαφυγεῖν.

+
Κλωθώ

ἡμεῖς δέ, ὦ Χάρων, ὀλιγωρίαν ἤδη τοῦ Ἑρμοῦ κατεγινώσκομεν.

Χάρων

τί οὖν ἔτι διαμέλλομεν ὡς οὐχ ἱκανῆς ἡμῖν γεγενημένης διατριβῆς;

Κλωθώ -

εὖ λέγεις· ἐμβαινέτωσαν. ἐγὼ δὲ προχειρισαμένη τὸ βιβλίον καὶ παρὰ τὴν ἀποβάθραν καθεζομένη, ὡς ἔθος, ἐπιβαίνοντα ἕκαστον αὐτῶν διαγνώσομαι, τίς καὶ πόθεν καὶ ὅντινα τεθνεὼς τὸν τρόπον· σὺ δὲ παραλαμβάνων στοίβαζε καὶ συντίθει· σὺ δέ, ὦ Ἑρμῆ,˘- τὰ νεογνὰ ταυτὶ πρῶτα ἐμβαλοῦ· τί γὰρ ἂν καὶ ἀποκρίναιντό μοι;

+

εὖ λέγεις· ἐμβαινέτωσαν. ἐγὼ δὲ προχειρισαμένη τὸ βιβλίον καὶ παρὰ τὴν ἀποβάθραν καθεζομένη, ὡς ἔθος, ἐπιβαίνοντα ἕκαστον αὐτῶν διαγνώσομαι, τίς καὶ πόθεν καὶ ὅντινα τεθνεὼς τὸν τρόπον· σὺ δὲ παραλαμβάνων στοίβαζε καὶ συντίθει· σὺ δέ, ὦ Ἑρμῆ,συντίθει· σὺ δέ, ὦ Ἑρμῆ Jacobs: συντίθει, ὦ Ἑρμῆ· σὺ δὲ MSS. τὰ νεογνὰ ταυτὶ πρῶτα ἐμβαλοῦ· τί γὰρ ἂν καὶ ἀποκρίναιντό μοι;

Ἑρμῆς

ἰδού σοι, ὦ πορθμεῦ, τὸν ἀριθμὸν οὗτοι τριακόσιοι μετὰ τῶν ἐκτιθεμένων.

Χάρων @@ -131,7 +133,7 @@

ἰδοὺ πάλιν οὗτοι δυεῖν δέοντες τετρακόσιοι, τακεροὶ πάντες καὶ πέπειροι καὶ καθʼ ὥραν τετρυγημένοι.

Χάρων

νὴ Δίʼ, ἐπεὶ ἀσταφίδες γε πάντες ἤδη εἰσί.

- +
Κλωθώ

τοὺς τραυματίας ἐπὶ τούτοις, ὦ Ἑρμῆ, παράγαγε· καὶ πρῶτόν μοι εἴπατε ὅπως ἀποθανόντες ἥκετε· μᾶλλον δὲ αὐτὴ πρὸς τὰ γεγραμμένα ὑμᾶς ἐπισκέψομαι. πολεμοῦντας ἀποθανεῖν ἔδει χθὲς ἐν Μηδίᾳ τέτταρας ἐπὶ τοῖς ὀγδοήκοντα καὶ τὸν Ὀξυάρτου υἱὸν μετʼ αὐτῶν Γωβάρην.

@@ -152,25 +154,25 @@ Κλωθώ

τοὺς ἐκ δικαστηρίων δῆτα παράγαγε, λέγω δὲ τοὺς ἐκ τυμπάνου καὶ τοὺς ἀνεσκολοπισμένους. οἱ δʼ ὑπὸ λῃστῶν ἀποθανόντες ἑκκαίδεκα ποῦ εἰσιν, ὦ Ἑρμῆ;

Ἑρμῆς -

πάρεισιν οἵδε οἱ τραυματίαι οὓς ὁρᾷς. τὰς δὲ γυναῖκας ἅμα βούλει παραγάγω;

+

πάρεισιν οἵδε οἱ τραυματίαι οὓς ὁρᾷς. τὰς δὲ γυναῖκας ἅμα βούλει παραγάγω;

Κλωθώ -

μάλιστα, καὶ τοὺς ἀπὸ ναυαγίων γε ἅμα· καὶ γὰρ τεθνᾶσι τὸν ὅμοιον τρόπον. καὶ τοὺς ἀπὸ τοῦ πυρετοῦ δέ, καὶ τούτους ἅμα, καὶ τὸν ἰατρὸν μετʼ αὐτῶν Ἀγαθοκλέα.

+

μάλιστα, καὶ τοὺς ἀπὸ ναυαγίων γε ἅμα· καὶ γὰρ τεθνᾶσικαὶ γὰρ τεθνᾶσι Schmieder: γὰρ τεθνᾶσι καὶ MSS. τὸν ὅμοιον τρόπον. καὶ τοὺς ἀπὸ τοῦ πυρετοῦ δέ, καὶ τούτους ἅμα, καὶ τὸν ἰατρὸν μετʼ αὐτῶν Ἀγαθοκλέα.

- +
Κλωθώ

ποῦ δʼ ὁ φιλόσοφος Κυνίσκος, ὃν ἔδει τῆς Ἑκάτης τὸ δεῖπνον φαγόντα καὶ τὰ ἐκ τῶν καθαρσίων ᾠὰ καὶ πρὸς τούτοις γε σηπίαν ὠμὴν ἀποθανεῖν;

Κυνίσκος -

πάλαι σοι παρέστηκα, ὦ βελτίστη Κλωθοῖ. τι δέ με ἀδικήσαντα τοσοῦτον εἴας ἄνω τὸν χρόνον; σχεδὸν γὰρ ὅλον μοι τὸν ἄτρακτον ἐπέκλωσας. καίτοι πολλάκις ἐπειράθην τὸ νῆμα διακόψας ἐλθεῖν, ἀλλʼ οὐκ οἶδʼ ὅπως ἄρρηκτον ἦν.

+

πάλαι σοι παρέστηκα, ὦ βελτίστη Κλωθοῖ. τί δέ με ἀδικήσαντα τοσοῦτον εἴας ἄνω τὸν χρόνον; σχεδὸν γὰρ ὅλον μοι τὸν ἄτρακτον ἐπέκλωσας. καίτοι πολλάκις ἐπειράθην τὸ νῆμα διακόψας ἐλθεῖν, ἀλλʼ οὐκ οἶδʼ ὅπως ἄρρηκτον ἦν.

Κλωθώ

ἔφορόν σε καὶ ἰατρὸν εἶναι τῶν ἀνθρωπίνων ἁμαρτημάτων ἀπελίμπανον. ἀλλὰ ἔμβαινε ἀγαθῇ τύχῃ.

Κυνίσκος

μὰ Δίʼ, ἢν μὴ πρότερόν γε τουτονὶ τὸν δεδεμένον ἐμβιβασώμεθα· δέδια γὰρ μή σε παραπείσῃ δεόμενος.

- +
Κλωθώ

φέρʼ ἴδω τίς ἐστι.

-Κυνίσκος +ΚυνίσκοςΚΥΝ. Γ: ΕΡΜ, vulg., ΜΕΓ. Baar. Cf. 3, end.

Μεγαπένθης ὁ Λακύδου, τύραννος.

Κλωθώ

Ἐπίβαινε σύ.

@@ -179,13 +181,13 @@ Κλωθώ

τί δὲ ἔστιν οὗ χάριν ἀφικέσθαι θέλεις;

Μεγαπένθης -

τὴν οἰκίαν ἐκτελέσαι μοι πρότερον ἐπίτρεψον ἡμιτελὴς γὰρ ὁ δόμος καταλέλειπται.

+

τὴν οἰκίαν ἐκτελέσαι μοι πρότερον ἐπίτρεψον· ἡμιτελὴς γὰρ ὁ δόμος καταλέλειπται.

Κλωθώ

ληρεῖς· ἀλλὰ ἔμβαινε.

Μεγαπένθης

οὐ πολὺν χρόνον, ὦ Μοῖρα, αἰτῶ· μίαν με ἔασον μεῖναι τήνδε ἡμέραν, ἄχρι ἄν τι ἐπισκήψω τῇ γυναικὶ περὶ τῶν χρημάτων, ἔνθα τὸν μέγαν εἶχον θησαυρὸν κατορωρυγμένον.

Κλωθώ -

ἄραρεν οὐκ ἂν τύχοις.

+

Ἄραρεν· οὐκ ἂν τύχοις.

Μεγαπένθης

ἀπολεῖται οὖν χρυσὸς τοσοῦτος;

Κλωθώ @@ -202,7 +204,7 @@

ἀλλὰ νῦν ἐμὰ ἦν.

Κλωθώ

οὐκοῦν ἐξήκει σοι ὁ χρόνος ἤδη τῆς κτήσεως.

- +
Μεγαπένθης

ἄκουσον, ὦ Κλωθοῖ, ἅ σοι ἰδίᾳ μηδενὸς ἀκούοντος εἰπεῖν βούλομαι· ὑμεῖς δὲ ἀπόστητε πρὸς ὀλίγον. ἄν με ἀφῇς ἀποδρᾶναι, χίλιά σοι τάλαντα χρυσίου ἐπισήμου δώσειν ὑπισχνοῦμαι τήμερον.

@@ -211,78 +213,78 @@ Μεγαπένθης

καὶ τοὺς δύο δὲ κρατῆρας, εἰ βούλει, προσθήσω οὓς ἔλαβον ἀποκτείνας Κλεόκριτον, ἕλκοντας ἑκάτερον χρυσοῦ ἀπέφθου τάλαντα ἑκατόν.

Κλωθώ -

ἕλκετε αὐτόν ἔοικε γὰρ οὐκ ἐπεμβήσεσθαι ἡμῖν ἑκών.

+

ἕλκετε αὐτόν· ἔοικε γὰρ οὐκ ἐπεμβήσεσθαι ἡμῖν ἑκών.

Μεγαπένθης

μαρτύρομαι ὑμᾶς, ἀτελὲς μένει τὸ τεῖχος καὶ τὰ νεώρια· ἐξετέλεσα γὰρ ἂν αὐτὰ ἐπιβιοὺς πέντε μόνας ἡμέρας.

Κλωθώ -

Ἀμέλησον ἄλλος τειχιεῖ.

+

Ἀμέλησον· ἄλλος τειχιεῖ.

Μεγαπένθης

καὶ μὴν τοῦτό γε πάντως εὔγνωμον αἰτῶ.

Κλωθώ

τὸ ποῖον;

Μεγαπένθης -

εἰς τοσοῦτον ἐπιβιῶναι, μέχρι ἂν ὑπαγάγωμαι Πισίδας καὶ Λυδοῖς ἐπιθῶ τοὺς φόρους καὶ μνῆμα ἑαυτῷ παμμέγεθες ἀναστήσας ἐπιγράψω ὁπόσα ἔπραξα μεγάλα καὶ στρατηγικὰ παρὰ τὸν βίον.

+

εἰς τοσοῦτον ἐπιβιῶναι, μέχρι ἂν ὑπαγάγωμαι ΠισίδαςΠέρσας γ. καὶ Λυδοῖς ἐπιθῶ τοὺς φόρους καὶ μνῆμα ἑαυτῷ παμμέγεθες ἀναστήσας ἐπιγράψω ὁπόσα ἔπραξα μεγάλα καὶ στρατηγικὰ παρὰ τὸν βίον.

Κλωθώ

οὗτος, οὐκέτι μίαν ἡμέραν ταύτην αἰτεῖς, ἀλλὰ σχεδὸν εἴκοσιν ἐτῶν διατριβήν.

- +
-Μεγαπένθης +Μεγαπένθης

καὶ μὴν ἐγγυητὰς ὑμῖν ἕτοιμος παρασχέσθαι τοῦ τάχους καὶ τῆς ἐπανόδου. εἰ βούλεσθε δέ, καὶ ἄντανδρον ὑμῖν ἀντʼ ἐμαυτοῦ παραδώσω τὸν ἀγαπητόν.

Κλωθώ

ὦ μιαρέ, ὃν ηὔχου πολλάκις ὑπὲρ γῆς καταλιπεῖν;

Μεγαπένθης -

πάλαι ταῦτα ηὐχόμην νυνὶ δὲ ὁρῶ τὸ βέλτιον.

+

πάλαι ταῦτα ηὐχόμην· νυνὶ δὲ ὁρῶ τὸ βέλτιον.

Κλωθώ

ἥξει κἀκεῖνός σοι μετʼ ὀλίγον ὑπὸ τοῦ νεωστὶ βασιλεύοντος ἀνῃρημένος.

- +
Μεγαπένθης

οὐκοῦν ἀλλὰ τοῦτό γε μὴ ἀντείπῃς ὦ Μοῖρά μοι.

Κλωθώ -

τὸ ποῖον;

- Μεγαπένθης +

τὸ ποῖον;

+ Μεγαπένθης

εἰδέναι βούλομαι τὰ μετʼ ἐμὲ ὅντινα ἕξει τὸν τρόπον.

Κλωθώ

ἄκουε· μᾶλλον γὰρ ἀνιάσῃ μαθών. τὴν μὲν γυναῖκα Μίδας ὁ δοῦλος ἕξει, καὶ πάλαι δὲ αὐτὴν ἐμοίχευεν.

Μεγαπένθης

ὁ κατάρατος, ὃν ἐγὼ πειθόμενος αὐτῇ ἀφῆκα ἐλεύθερον;

Κλωθώ -

ἡ θυγάτηρ δέ σοι ταῖς παλλακίσι τοῦ νυνὶ τυραννοῦντος ἐγκαταλεγήσεται· αἱ εἰκόνες δὲ καὶ ἀνδριάντες οὓς ἡ πόλις ἀνέστησέ σοι πάλαι πάντες ἀνατετραμμένοι γέλωτα παρέξουσι τοῖς θεωμένοις.

+

ἡ θυγάτηρ δέ σοι ταῖς παλλακίσι τοῦ νυνὶ τυραννοῦντος ἐγκαταλεγήσεται· αἱ εἰκόνεςαἱ εἰκόνες Fritzsche: εἰκόνες MSS. δὲ καὶ ἀνδριάντες οὓς ἡ πόλις ἀνέστησέ σοι πάλαι πάντες ἀνατετραμμένοι γέλωτα παρέξουσι τοῖς θεωμένοις.

Μεγαπένθης -

εἰπέ μοι, τῶν φίλων δὲ οὐδεὶς ἀγανακτήσει τοῖς δρωμένοις;

+

εἰπέ μοι, τῶν φίλων δὲ οὐδεὶς ἀγανακτήσειἀγανακτήσει Κ. Schhwartz: ἀγανακτεῖ MSS. τοῖς δρωμένοις;

Κλωθώ -

τίς γὰρ ἦν σοι φίλος; ἢ ἐκ τίνος αἰτίας γενόμενος; ἀγνοεῖς ὅτι πάντες οἱ καὶ προσκυνοῦντες . καὶ τῶν λεγομένων καὶ πραττομένων ἕκαστα ἐπαινοῦντες ἢ φόβῳ ἢ ἐλπίσι ταῦτα ἔδρων, τῆς ἀρχῆς ὄντες φίλοι καὶ πρὸς τὸν καιρὸν ἀποβλέποντες;

+

τίς γὰρ ἦν σοι φίλος; ἢ ἐκ τίνος αἰτίας γενόμενος; ἀγνοεῖς ὅτι πάντες οἱ καὶ προσκυνοῦντες καὶ τῶν λεγομένων καὶ πραττομένων ἕκαστα ἐπαινοῦντες ἢ φόβῳ ἢ ἐλπίσι ταῦτα ἔδρων, τῆς ἀρχῆς ὄντες φίλοι καὶ πρὸς τὸν καιρὸν ἀποβλέποντες;

Μεγαπένθης

καὶ μὴν σπένδοντες ἐν τοῖς συμποσίοις μεγάλῃ τῇ φωνῇ ἐπηύχοντό μοι πολλὰ καὶ ἀγαθά, προαποθανεῖν ἕκαστος αὐτῶν ἕτοιμος, εἰ οἷόν τε εἶναι· καὶ ὅλως, ὅρκος αὐτοῖς ἦν ἐγώ.

Κλωθώ

τοιγαροῦν παρʼ ἑνὶ αὐτῶν χθὲς δειπνήσας ἀπέθανες· τὸ γὰρ τελευταῖόν σοι πιεῖν ἐνεχθὲν ἐκεῖνο δευρὶ κατέπεμψέ σε.

Μεγαπένθης -

τοῦτʼ ἄρα πικροῦ τινος ᾐσθόμην τί βουλόμενος δὲ ταῦτα ἔπραξε;

+

τοῦτʼ ἄρα πικροῦ τινος ᾐσθόμην· τί βουλόμενος δὲ ταῦτα ἔπραξε;

Κλωθώ

πολλά με ἀνακρίνεις, ἐμβῆναι δέον.

Μεγαπένθης -

ἕν με πνίγει μάλιστα, ὦ Κλωθοῖ, διʼ ὅπερ ἐπόθουν κἂν πρὸς ὀλίγον ἐς τὸ φῶς ἀνακῦψαι πάλιν.

+

ἕν με πνίγει μάλιστα, ὦ Κλωθοῖ, διʼ ὅπερ ἐπόθουν κἂνπὰν S, Fritzsche: καὶ other MSS. πρὸς ὀλίγον ἐς τὸ φῶς ἀνακῦψαι πάλιν.

Κλωθώ -

τι δὲ τοῦτό ἐστιν; ἔοικε γάρ τι παμμέγεθες εἶναι.

+

τί δὲ τοῦτό ἐστιν; ἔοικε γάρ τι παμμέγεθες εἶναι.

Μεγαπένθης -

Καρίων ὁ ἐμὸς οἰκέτης ἐπεὶ τάχιστά με ἀποθανόντα εἶδε, περὶ δείλην ὀψίαν ἀνελθὼν εἰς τὸ οἴκημα ἔνθα ἐκείμην, σχολῆς οὔσης — οὐδεὶς γὰρ οὐδὲ ἐφύλαττέ με — Γλυκέριον τὴν παλλάκιδα μου — καὶ πάλαι δέ, οἶμαι, κεκοινωνήκεσαν — παραγαγὼν ἐπισπασάμενος τὴν θύραν ἐσπόδει καθάπερ οὐδενὸς ἔνδον παρόντος· εἶτʼ ἐπειδὴ ἅλις εἶχε τῆς ἐπιθυμίας, ἀποβλέψας εἰς ἐμέ, σύ μέντοι, φησίν, ὦ μιαρὸν ἀνθρώπιον, πληγάς μοι πολλάκις οὐδὲν ἀδικοῦντι ἐνέτεινας· καὶ ταῦθʼ ἅμα λέγων παρέτιλλὲ τέ με καὶ κατὰ κόρρης ἔπαιε, τέλος δὲ πλατὺ χρεμψάμενος καταπτύσας μου καί, εἰς τὸν Ἀσεβῶν χῶρον ἄπιθι, ἐπειπὼν ᾤχετο· ἐγὼ δὲ ἐνεπιμπράμην μέν, οὐκ εἶχον δὲ ὅμως ὅ τι καὶ δράσαιμι αὐτὸν αὖος ἤδη καὶ ψυχρὸς ὤν. καὶ ἡ μιαρὰ δὲ παιδίσκη ἐπεὶ ψόφου προσιόντων τινῶν ᾔσθετο, σιέλῳ χρίσασα τοὺς ὀφθαλμοὺς ὡς δακρύσασα ἐπʼ ἐμοί, κωκύουσα καὶ τοὔνομα ἐπικαλουμένη ἀπηλλάττετο. ὧν εἰ λαβοίμην —

- +

Καρίων ὁ ἐμὸς οἰκέτης ἐπεὶ τάχιστά με ἀποθανόντα εἶδε, περὶ δείλην ὀψίαν ἀνελθὼν εἰς τὸ οἴκημα ἔνθα ἐκείμην, σχολῆς οὔσης — οὐδεὶς γὰρ οὐδὲ ἐφύλαττέ με — Γλυκέριον τὴν παλλάκιδα μου — καὶ πάλαι δέ, οἶμαι, κεκοινωνήκεσαν — παραγαγὼν ἐπισπασάμενος τὴν θύραν ἐσπόδει καθάπερ οὐδενὸς ἔνδον παρόντος· εἶτʼ ἐπειδὴ ἅλις εἶχε τῆς ἐπιθυμίας, ἀποβλέψας εἰς ἐμέ, σὺ μέντοι, φησίν, ὦ μιαρὸν ἀνθρώπιον, πληγάς μοι πολλάκις οὐδὲν ἀδικοῦντι ἐνέτεινας· καὶ ταῦθʼ ἅμα λέγων παρέτιλλέ τέ με καὶ κατὰ κόρρης ἔπαιε, τέλος δὲ πλατὺ χρεμψάμενος καταπτύσας μου καί, εἰς τὸν Ἀσεβῶν χῶρον ἄπιθι, ἐπειπὼν ᾤχετο· ἐγὼ δὲ ἐνεπιμπράμην μέν, οὐκ εἶχον δὲ ὅμως ὅ τι καὶ δράσαιμι αὐτὸν αὖος ἤδη καὶ ψυχρὸς ὤν. καὶ ἡ μιαρὰ δὲ παιδίσκη ἐπεὶ ψόφου προσιόντων τινῶν ᾔσθετο, σιέλῳ χρίσασα τοὺς ὀφθαλμοὺς ὡς δακρύσασα ἐπʼ ἐμοί, κωκύουσα καὶ τοὔνομα ἐπικαλουμένη ἀπηλλάττετο. ὧν εἰ λαβοίμην —

+
-Κλωθώ +Κλωθώ

παῦσαι ἀπειλῶν, ἀλλὰ ἔμβηθι· καιρὸς ἤδη σε ἀπαντᾶν ἐπὶ τὸ δικαστήριον.

Μεγαπένθης

καὶ τίς ἀξιώσει κατʼ ἀνδρὸς τυράννου ψῆφον λαβεῖν;

Κλωθώ -

κατὰ τυραννοῦ μὲν οὐδείς, κατὰ νεκροῦ δὲ ὁ Ῥαδάμανθυς, ὃν αὐτίκα ὄψει μάλα δίκαιον καὶ κατʼ ἀξίαν ἐπιτιθέντα ἑκάστῳ τὴν δίκην τὸ δὲ νῦν ἔχον μὴ διάτριβε.

+

κατὰ τυράννου μὲν οὐδείς, κατὰ νεκροῦ δὲ ὁ Ῥαδάμανθυς, ὃν αὐτίκα ὄψει μάλα δίκαιον καὶ κατʼ ἀξίαν ἐπιτιθέντα ἑκάστῳ τὴν δίκην· τὸ δὲ νῦν ἔχον μὴ διάτριβε.

Μεγαπένθης

κἂν ἰδιώτην με ποίησον, ὦ Μοῖρα, τῶν πενήτων ἕνα, κἂν δοῦλον ἀντὶ τοῦ πάλαι βασιλέως· ἀναβιῶναί με ἔασον μόνον.

Κλωθώ -

ποῦ ʼ στιν ὁ τὸ ξύλον; καὶ σὺ δέ, ὦ Ἑρμῆ, σύρατʼ αὐτὸν εἴσω τοῦ ποδός· οὐ γὰρ ἂν ἐμβαίη ἑκών.

+

ποῦ ʼστιν ὁ τὸ ξύλον; καὶ σὺ δέ, ὦ Ἑρμῆ, σύρατʼ αὐτὸν εἴσω τοῦ ποδός· οὐ γὰρ ἂν ἐμβαίη ἑκών.

Ἑρμῆς -

ἕπου νῦν, δραπέτα· δέχου τοῦτον σύ, πορθμεῦ, καὶ τὸ δεῖνα,ὅπως ἀσφαλῶς —

+

ἕπου νῦν, δραπέτα· δέχου τοῦτον σύ, πορθμεῦ, καὶ τὸ δεῖνα,τὸ δεῖνα Fritzsche: τὸν δεῖνα MSS. ὅπως ἀσφαλῶς —

Χάρων

ἀμέλει, πρὸς τὸν ἱστὸν δεδήσεται.

Μεγαπένθης @@ -297,7 +299,7 @@

τολμήσει γὰρ Κυνίσκος ἐπανατείνασθαί μοι τὸ βάκτρον; οὐκ ἐγώ σε πρῴην, ὅτι ἐλεύθερος ἄγαν καὶ τραχὺς ἦσθα καὶ ἐπιτιμητικός, μικροῦ δεῖν προσεπαττάλευσα;

Κυνίσκος

τοιγαροῦν μενεῖς καὶ σὺ τῷ ἱστῷ προσπεπατταλευμένος.

- +
Μίκυλλος

εἰπέ μοι, ὦ Κλωθοῖ, ἐμοῦ δὲ οὐδεὶς ὑμῖν λόγος; ἢ διότι πένης εἰμί, διὰ τοῦτο καὶ τελευταῖον ἐμβῆναί με δεῖ;

@@ -309,37 +311,37 @@

εἶτα ἄχθῃ βραδύνων; οὐχ ὁρᾷς ὁπόσα ὁ τύραννος ὑπισχνεῖται δώσειν ἀφεθεὶς πρὸς ὀλίγον; θαῦμα γοῦν ἔχει με, εἰ μὴ ἀγαπητὴ καὶ σοὶ ἡ διατριβή.

Μίκυλλος -

ἄκουσον, ὦ βελτίστη Μοιρῶν· οὐ πάνυ με ἡ τοῦ Κύκλωπος ἐκείνη εὐφραίνει δωρεά, ὑπισχνεῖσθαι ὅτι πύματον ἐγὼ τὸν Οὖτιν κατέδομαι ἄν τε γοῦν πρῶτον, ἄν τε πύματον, οἱ αὐτοὶ ὀδόντες περιμένουσιν. ἄλλως τε οὐδʼ ὅμοια τἀμὰ τοῖς τῶν πλουσίων ἐκ διαμέτρου γὰρ ἡμῶν οἱ βίοι, φασίν ὁ μὲν γε τύραννος εὐδαίμων εἶναι δοκῶν παρὰ τὸν βίον, φοβερὸς ἅπασι καὶ περίβλεπτος, ἀπολιπὼν χρυσὸν τοσοῦτον καὶ ἀργύριον καὶ ἐσθῆτα καὶ ἵππους καὶ δεῖπνα καὶ παῖδας ὡραίους καὶ γυναῖκας εὐμόρφους εἰκότως ἠνιᾶτο καὶ ἀποσπώμενος αὐτῶν ἤχθετο· οὐ γὰρ οἶδʼ ὅπως καθάπερ ἰξῷ τινι προσέχεται τοῖς τοιούτοις ἡ ψυχὴ καὶ οὐκ ἐθέλει ἀπαλλάττεσθαι ῥᾳδίως ἅτε αὐτοῖς πάλαι προστετηκυῖα· μᾶλλον δὲ ὥσπερ ἄρρηκτός τις οὗτος ὁ δεσμός ἐστιν, ᾧ δεδέσθαι συμβέβηκεν αὐτούς. ἀμέλει κἂν ἀπάγῃ τις αὐτοὺς μετὰ βίας, ἀνακωκύουσι καὶ ἱκετεύουσι, καὶ τὰ ἄλλα ὄντες θρασεῖς, δειλοὶ πρὸς ταύτην εὑρίσκονται τὴν ἐπὶ τὸν Ἃιδην φέρουσαν ὁδὸν ἐπιστρέφονται γοῦν εἰς τοὐπίσω καὶ ὥσπερ οἱ δυσέρωτες κἂν πόρρωθεν ἀποβλέπειν τὰ ἐν τῷ φωτὶ βούλονται, οἷα ὁ μάταιος ἐκεῖνος ἐποίει καὶ παρὰ τὴν ὁδὸν ἀποδιδράσκων κἀνταῦθὰ σε καταλιπαρῶν.
- +

ἄκουσον, ὦ βελτίστη Μοιρῶν· οὐ πάνυ με ἡ τοῦ Κύκλωπος ἐκείνη εὐφραίνει δωρεά, ὑπισχνεῖσθαι ὅτι πύματον ἐγὼ τὸν Οὖτιν κατέδομαι· ἄν τε γοῦν πρῶτον, ἄν τε πύματον, οἱ αὐτοὶ ὀδόντες περιμένουσιν. ἄλλως τε οὐδʼ ὅμοια τἀμὰ τοῖς τῶν πλουσίων· ἐκ διαμέτρου γὰρ ἡμῶν οἱ βίοι, φασίν· ὁ μέν γε τύραννος εὐδαίμων εἶναι δοκῶν παρὰ τὸν βίον, φοβερὸς ἅπασι καὶ περίβλεπτος, ἀπολιπὼν χρυσὸν τοσοῦτον καὶ ἀργύριον καὶ ἐσθῆτα καὶ ἵππους καὶ δεῖπνα καὶ παῖδας ὡραίους καὶ γυναῖκας εὐμόρφους εἰκότως ἠνιᾶτο καὶ ἀποσπώμενος αὐτῶν ἤχθετο· οὐ γὰρ οἶδʼ ὅπως καθάπερ ἰξῷ τινι προσέχεται τοῖς τοιούτοις ἡ ψυχὴ καὶ οὐκ ἐθέλει ἀπαλλάττεσθαι ῥᾳδίως ἅτε αὐτοῖς πάλαι προστετηκυῖα· μᾶλλον δὲ ὥσπερ ἄρρηκτός τις οὗτος ὁ δεσμός ἐστιν, ᾧ δεδέσθαι συμβέβηκεν αὐτούς. ἀμέλει κἂν ἀπάγῃ τις αὐτοὺς μετὰ βίας, ἀνακωκύουσι καὶ ἱκετεύουσι, καὶ τὰ ἄλλα ὄντες θρασεῖς, δειλοὶ πρὸς ταύτην εὑρίσκονται τὴν ἐπὶ τὸν Ἅιδην φέρουσαν ὁδόν· ἐπιστρέφονται γοῦν εἰς τοὐπίσω καὶ ὥσπερ οἱ δυσέρωτες κἂν πόρρωθεν ἀποβλέπειν τὰ ἐν τῷ φωτὶ βούλονται, οἷα ὁ μάταιος ἐκεῖνος ἐποίει καὶ παρὰ τὴν ὁδὸν ἀποδιδράσκων κἀνταῦθά σε καταλιπαρῶν.

+
Μίκυλλος -

ἐγὼ δὲ ἅτε μηδὲν ἔχων ἐνέχυρον ἐν τῷ βίῳ, οὐκ ἀγρόν, οὐ συνοικίαν, οὐ χρυσόν, οὐ σκεῦος, οὐ δόξαν, οὐκ εἰκόνας, εἰκότως εὔζωνος ἦν, κἀπειδὴ μόνον ἡ Ἄτροπος ἔνευσέ μοι, ἄσμενος ἀπορρίψας τὴν σμίλην καὶ τὸ κάττυμα — κρηπῖδα γάρ τινα ἐν ταῖν χεροῖν εἶχον — ἀναπηδήσας εὐθὺς ἀνυπόδητος οὐδὲ τὴν μελαντηρίαν ἀπονιψάμενος εἱπόμην, μᾶλλον δὲ ἡγούμην, ἐς τὸ πρόσω ὁρῶν οὐδὲν γάρ με τῶν κατόπιν ἐπέστρεφε καὶ μετεκάλει. καὶ νὴ Δίʼ ἤδη καλὰ τὰ παρʼ ὑμῖν πάντα ὁρῶ· τό τε γὰρ ἰσοτιμίαν ἅπασιν εἶναι καὶ μηδένα τοῦ πλησίον διαφέρειν, ὑπερήδιστον ἐμοὶ γοῦν δοκεῖ. τεκμαίρομαι δὲ μηδʼ ἀπαιτεῖσθαι τὰ χρέα τοὺς ὀφείλοντας ἐνταῦθα μηδὲ φόρους ὑποτελεῖν, τὸ δέ μέγιστον, μηδὲ ῥιγοῦν τοῦ χειμῶνος μηδὲ νοσεῖν μηδʼ ὑπὸ τῶν δυνατωτέρων ῥαπίζεσθαι. εἰρήνη δὲ πᾶσι καὶ πράγματα ἐς τὸ ἔμπαλιν ἀνεστραμμένα· ἡμεῖς μὲν οἱ πένητες γελῶμεν, ἀνιῶνται δὲ καὶ οἰμώζουσιν οἱ πλούσιοι.

- +

ἐγὼ δὲ ἅτε μηδὲν ἔχων ἐνέχυρον ἐν τῷ βίῳ, οὐκ ἀγρόν, οὐ συνοικίαν, οὐ χρυσόν, οὐ σκεῦος, οὐ δόξαν, οὐκ εἰκόνας, εἰκότως εὔζωνος ἦν, κἀπειδὴ μόνον ἡ Ἄτροπος ἔνευσέ μοι, ἄσμενος ἀπορρίψας τὴν σμίλην καὶ τὸ κάττυμα — κρηπῖδα γάρ τινα ἐν ταῖν χεροῖν εἶχον — ἀναπηδήσας εὐθὺς ἀνυπόδητος οὐδὲ τὴν μελαντηρίαν ἀπονιψάμενος εἱπόμην, μᾶλλον δὲ ἡγούμην, ἐς τὸ πρόσω ὁρῶν· οὐδὲν γάρ με τῶν κατόπιν ἐπέστρεφε καὶ μετεκάλει. καὶ νὴ Δίʼ ἤδη καλὰ τὰ παρʼ ὑμῖν πάντα ὁρῶ· τό τε γὰρ ἰσοτιμίαν ἅπασιν εἶναι καὶ μηδένα τοῦ πλησίον διαφέρειν, ὑπερήδιστον ἐμοὶ γοῦν δοκεῖ. τεκμαίρομαι δὲ μηδʼ ἀπαιτεῖσθαι τὰ χρέα τοὺς ὀφείλοντας ἐνταῦθα μηδὲ φόρους ὑποτελεῖν, τὸ δὲ μέγιστον, μηδὲ ῥιγοῦν τοῦ χειμῶνος μηδὲ νοσεῖν μηδʼ ὑπὸ τῶν δυνατωτέρων ῥαπίζεσθαι. εἰρήνη δὲ πᾶσι καὶ πράγματα ἐς τὸ ἔμπαλιν ἀνεστραμμένα· ἡμεῖς μὲν οἱ πένητες γελῶμεν, ἀνιῶνται δὲ καὶ οἰμώζουσιν οἱ πλούσιοι.

+
Κλωθώ

πάλαι οὖν σε, ὦ Μίκυλλε, γελῶντα ἑώρων. τί δʼ ἦν ὅ σε μάλιστα ἐκίνει γελᾶν;

Μίκυλλος -

ἄκουσον, ὦ τιμιωτάτη μοι θεῶν παροικῶν ἄνω τῷ τυράννῳ πάνυ ἀκριβῶς ἑώρων τὰ γιγνόμενα παρʼ αὐτῷ καί μοι ἐδόκει τότε ἰσόθεός τις εἶναι· τῆς τε γὰρ πορφύρας τὸ ἄνθος ὁρῶν ἐμακάριζον, καὶ τῶν ἀκολουθούντων τὸ πλῆθος καὶ τὸν χρυσὸν καὶ τὰ λιθοκόλλητα ἐκπώματα καὶ τὰς κλίνας τὰς ἀργυρόποδας· ἔτι δὲ καὶ ἡ κνῖσα ἡ τῶν σκευαζομένων εἰς τὸ δεῖπνον ἀπέκναιέ με, ὥστε ὑπεράνθρωπός τις ἀνὴρ καὶ τρισόλβιός μοι κατεφαίνετο καὶ μονονουχὶ πάντων καλλίων καὶ ὑψηλότερος ὅλῳ πήχει βασιλικῷ, ἐπαιρόμενος τῇ τύχῃ καὶ σεμνῶς προβαίνων καὶ ἑαυτὸν ἐξυπτιάζων καὶ τοὺς ἐντυγχάνοντας ἐκπλήττων. ἐπεὶ δὲ ἀπέθανεν, αὐτός τε παγγέλοιος ὤφθη μοι ἀποδυσάμενος τὴν τρυφήν, κἀμαυτοῦ ἔτι μᾶλλον κατεγέλων οἷον κάθαρμα ἐτεθήπειν, ἀπὸ τῆς κνίσης τεκμαιρόμενος αὐτοῦ τὴν εὐδαιμονίαν καὶ μακαρίζων ἐπὶ τῷ αἵματι τῶν ἐν τῇ Λακωνικῇ θαλάττῃ κοχλίδων.

+

ἄκουσον, ὦ τιμιωτάτη μοι θεῶν· παροικῶν ἄνω τῷ τυράννῳτῷ τυράννῳ Fritzshe1 συράννῳ MSS. πάνυ ἀκριβῶς ἑώρων τὰ γιγνόμενα παρʼ αὐτῷ καί μοι ἐδόκει τότε ἰσόθεός τις εἶναι· τῆς τε γὰρ πορφύρας τὸ ἄνθος ὁρῶν ἐμακάριζον, καὶ τῶν ἀκολουθούντων τὸ πλῆθος καὶ τὸν χρυσὸν καὶ τὰ λιθοκόλλητα ἐκπώματα καὶ τὰς κλίνας τὰς ἀργυρόποδας· ἔτι δὲ καὶ ἡ κνῖσα ἡ τῶν σκευαζομένων εἰς τὸ δεῖπνον ἀπέκναιέ με, ὥστε ὑπεράνθρωπός τις ἀνὴρ καὶ τρισόλβιός μοι κατεφαίνετο καὶ μονονουχὶ πάντωνπάντων Fritzsche: not in MSS. καλλίων καὶ ὑψηλότερος ὅλῳ πήχει βασιλικῷ, ἐπαιρόμενος τῇ τύχῃ καὶ σεμνῶς προβαίνων καὶ ἑαυτὸν ἐξυπτιάζων καὶ τοὺς ἐντυγχάνοντας ἐκπλήττων. ἐπεὶ δὲ ἀπέθανεν, αὐτός τε παγγέλοιος ὤφθη μοι ἀποδυσάμενος τὴν τρυφήν, κἀμαυτοῦ ἔτι μᾶλλον κατεγέλων οἷον κάθαρμα ἐτεθήπειν, ἀπὸ τῆς κνίσης τεκμαιρόμενος αὐτοῦ τὴν εὐδαιμονίαν καὶ μακαρίζων ἐπὶ τῷ αἵματι τῶν ἐν τῇ Λακωνικῇ θαλάττῃ κοχλίδων.

Μίκυλλος -

οὐ μόνον δὲ τοῦτον, ἀλλὰ καὶ τὸν δανειστὴν Γνίφωνα ἰδὼν στένοντα καὶ μεταγινώσκοντα ὅτι μὴ ἀπέλαυσε τῶν χρημάτων, ἀλλʼ ἄγευστος αὐτῶν ἀπέθανε τῷ ἀσώτῳ Ῥοδοχάρει τὴν οὐσίαν ἀπολιπών, — οὗτος γὰρ ἄγχιστα ἦν αὐτῷ γένους καὶ πρῶτος ἐπὶ τὸν κλῆρον ἐκαλεῖτο κατὰ τὸν νόμον — οὐκ εἶχον ὅπως καταπαύσω τὸν γέλωτα, καὶ μάλιστα μεμνημένος ὡς ὠχρὸς ἀεὶ καὶ αὐχμηρὸς ἦν, φροντίδος τὸ μέτωπον ἀνάπλεως καὶ μόνοις τοῖς δακτύλοις πλουτῶν, οἷς τάλαντα καὶ μυριάδας ἐλογίζετο, κατὰ μικρὸν συλλέγων τὰ μετʼ ὀλίγον ἐκχυθησόμενα πρὸς τοῦ μακαρίου Ῥοδοχάρους. ἀλλὰ τί οὐκ ἁπερχόμεθα ἤδη; καὶ μεταξὺ γὰρ πλέοντες τὰ λοιπὰ γελασόμεθα οἰμώζοντας αὐτοὺς ὁρῶντες.

+

οὐ μόνον δὲ τοῦτον, ἀλλὰ καὶ τὸν δανειστὴν Γνίφωνα ἰδὼν στένοντα καὶ μεταγινώσκοντα ὅτι μὴ ἀπέλαυσε τῶν χρημάτων, ἀλλʼ ἄγευστος αὐτῶν ἀπέθανε τῷ ἀσώτῳ Ῥοδοχάρει τὴν οὐσίαν ἀπολιπών, — οὗτος γὰρ ἄγχιστα ἦν αὐτῷ γένους καὶ πρῶτος ἐπὶ τὸν κλῆρον ἐκαλεῖτο κατὰ τὸν νόμον — οὐκ εἶχον ὅπως καταπαύσω τὸν γέλωτα, καὶ μάλιστα μεμνημένος ὡς ὠχρὸς ἀεὶ καὶ αὐχμηρὸς ἦν, φροντίδος τὸ μέτωπον ἀνάπλεως καὶ μόνοις τοῖς δακτύλοις πλουτῶν, οἷς τάλαντα καὶ μυριάδας ἐλογίζετο, κατὰ μικρὸν συλλέγων τὰ μετʼ ὀλίγον ἐκχυθησόμενα πρὸς τοῦ μακαρίου Ῥοδοχάρους. ἀλλὰ τί οὐκ ἀπερχόμεθα ἤδη; καὶ μεταξὺ γὰρ πλέοντες τὰ λοιπὰ γελασόμεθα οἰμώζοντας αὐτοὺς ὁρῶντες.

Κλωθώ

ἔμβαινε, ἵνα καὶ ἀνιμήσηται ὁ πορθμεὺς τὸ ἀγκύριον.

- +
Χάρων

οὗτος, ποῖ φέρῃ; πλῆρες ἤδη τὸ σκάφος· αὐτοῦ περίμενε εἰς αὔριον· ἕωθέν σε διαπορθμεύσομεν.

Μίκυλλος -

ἀδικεῖς, ὦ Χάρων, ἕωλον ἤδη νεκρὸν ἀπολιμπάνων ἀμέλει γράψομαί σε παρανόμων ἐπὶ τοῦ Ῥαδαμάνθυος. οἴμοι τῶν κακῶν ἤδη πλέουσιν ἐγὼ δὲ μόνος ἐνταῦθα περιλελείψομαι. καίτοι τί οὐ διανήχομαι κατʼ αὐτούς; οὐ γὰρ δέδια μὴ ἀπαγορεύσας ἀποπνιγῶ ἤδη τεθνεώς· ἄλλως τε οὐδὲ τὸν ὀβολὸν ἔχω τὰ πορθμεῖα καταβαλεῖν.

+

ἀδικεῖς, ὦ Χάρων, ἕωλον ἤδη νεκρὸν ἀπολιμπάνων· ἀμέλει γράψομαί σε παρανόμων ἐπὶ τοῦ Ῥαδαμάνθυος. οἴμοι τῶν κακῶν· ἤδη πλέουσιν· ἐγὼ δὲ μόνος ἐνταῦθα περιλελείψομαι. καίτοι τί οὐ διανήχομαι κατʼ αὐτούς; οὐ γὰρ δέδια μὴ ἀπαγορεύσας ἀποπνιγῶ ἤδη τεθνεώς· ἄλλως τε οὐδὲ τὸν ὀβολὸν ἔχω τὰ πορθμεῖα καταβαλεῖν.

Κλωθώ

τί τοῦτο; περίμεινον, ὦ Μίκυλλε· οὐ θέμις οὕτω σε διελθεῖν.

Μίκυλλος

καὶ μὴν ἴσως ὑμῶν καὶ προκαταχθήσομαι.

- +
Κλωθώ -

μηδαμῶς, ἀλλὰ προσελάσαντες ἀναλάβωμεν αὐτὸν καὶ σύ, ὦ Ἑρμῆ, συνανάσπασον. ΧΑΡΩΝ ποῦ νῦν καθεδεῖται; μεστὰ γὰρ πάντα, ὡς ὁρᾷς.

+

μηδαμῶς, ἀλλὰ προσελάσαντες ἀναλάβωμεν αὐτόν· καὶ σύ, ὦ Ἑρμῆ, συνανάσπασον. ΧΑΡΩΝ ποῦ νῦν καθεδεῖται; μεστὰ γὰρ πάντα, ὡς ὁρᾷς.

Ἑρμῆς

ἐπὶ τοὺς ὤμους, εἰ δοκεῖ, τοῦ τυράννου.

Κλωθώ @@ -347,7 +349,7 @@ Χάρων

ἀνάβαινε οὖν καὶ τὸν τένοντα τοῦ ἀλιτηρίου καταπάτει· ἡμεῖς δὲ εὐπλοῶμεν.

Κυνίσκος -

ὦ Χάρων, καλῶς ἔχει σοι τὰς ἀληθείας ἐντεῦθεν εἰπεῖν. ἐγὼ τὸν ὀβολὸν μὲν οὐκ ἂν ἔχοιμι δοῦναί σοι καταπλεύσας· πλέον γὰρ οὐδέν ἐστι τῆς πήρας ἣν ὁρᾷς καὶ τουτουὶ τοῦ ξύλου· τἆλλα δὲ ἢ ἀντλεῖν, εἰ θέλεις, ἕτοιμος ἢ πρόσκωπος εἶναι· μέμψῃ δὲ οὐδέν, ἢν εὐῆρες καὶ καρτερόν μοι ἐρετμὸν δῷς μόνον.

+

ὦ Χάρων, καλῶς ἔχει σοι τὰς ἀληθείας ἐντεῦθεν εἰπεῖν. ἐγὼ τὸν ὀβολὸν μὲν οὐκ ἂν ἔχοιμι δοῦναί σοι καταπλεύσας· πλέον γὰρ οὐδέν ἐστι τῆς πήρας ἣν ὁρᾷς καὶ τουτουὶ τοῦ ξύλου· τἆλλα δὲ ἢ ἀντλεῖν, εἰ θέλεις, ἕτοιμος ἢἢ ἀντλεῖν, εἰ θέλεις, ἕτοιμος ἢ Harmon: ἢν ἀντλεῖν ἐθέλῃς (θέλῃς) ἕτοιμος καὶ MSS. Fritzsche transposes (ἀντλεῖν, ἢν), Cf. Charon 1. πρόσκωπος εἶναι· μέμψῃ δὲ οὐδέν, ἢν εὐῆρες καὶ καρτερόν μοι ἐρετμὸν δῷς μόνον.

Χάρων

Ἔρεττε· καὶ τουτὶ γὰρ ἱκανὸν παρὰ σοῦ λαβεῖν.

Κυνίσκος @@ -356,45 +358,45 @@

νὴ Δία, ἤνπερ εἰδῇς κέλευσμά τι τῶν ναυτικῶν.

Κυνίσκος

οἶδα καὶ πολλά, ὦ Χάρων. ἀλλʼ, ὁρᾷς, ἀντεπηχοῦσιν οὗτοι δακρύοντες· ὥστε ἡμῖν τὸ ᾆσμα ἐπιταραχθήσεται.

- +
Νεκροί

οἴμοι τῶν κτημάτων. — οἴμοι τῶν ἀγρῶν. — ὀττοτοῖ, τὴν οἰκίαν οἵαν ἀπέλιπον. — ὅσα τάλαντα ὁ κληρονόμος σπαθήσει παραλαβών. — αἰαῖ τῶν νεογνῶν μοι παιδίων. — τίς ἄρα τὰς ἀμπέλους τρυγήσει, ἃς πέρυσιν ἐφυτευσάμην;

Ἑρμῆς

Μίκυλλε, σὺ δʼ οὐδὲν οἰμώζεις; καὶ μὴν οὐ θέμις ἀδακρυτὶ διαπλεῦσαί τινα.

Μίκυλλος -

ἄπαγε· οὐδέν ἐστιν ἐφʼ ὅτῳ ἂν οἰμώξαιμι εὐπλοῶν.

+

ἄπαγε· οὐδέν ἐστιν ἐφʼ ὅτῳ ἂν οἰμώξαιμἂν οἰμώξαιμι Bekker: οἰμώξομαι, ἀνοιμώξομαι, ἂν οἰμώξωμαι MSS. ι εὐπλοῶν.

Ἑρμῆς

ὅμως κἂν μικρόν τι ἐς τὸ ἔθος ἐπιστέναξον.

Μίκυλλος -

οἰμώξομαι τοίνυν, ἐπειδή, ὦ Ἑρμῆ, σοὶ δοκεῖ. οἴμοι τῶν καττυμάτων οἴμοι τῶν κρηπίδων τῶν παλαιῶν ὀττοτοῖ τῶν σαθρῶν ὑποδημάτων. οὐκέτι ὁ κακοδαίμων ἕωθεν εἰς ἑσπέραν ἄσιτος διαμενῶ, οὐδὲ τοῦ χειμῶνος ἀνυπόδητός τε καὶ ἡμίγυμνος περινοστήσω τοὺς ὀδόντας ὑπὸ τοῦ κρύους συγκροτῶν. τίς ἄρα μου τὴν σμίλην ἕξει καὶ τὸ κεντητήριον;

+

οἰμώξομαι τοίνυν, ἐπειδή, ὦ Ἑρμῆ, σοὶ δοκεῖ. οἴμοι τῶν καττυμάτων· οἴμοι τῶν κρηπίδων τῶν παλαιῶν· ὀττοτοῖ τῶν σαθρῶν ὑποδημάτων. οὐκέτι ὁ κακοδαίμων ἕωθεν εἰς ἑσπέραν ἄσιτος διαμενῶ, οὐδὲ τοῦ χειμῶνος ἀνυπόδητός τε καὶ ἡμίγυμνος περινοστήσω τοὺς ὀδόντας ὑπὸ τοῦ κρύους συγκροτῶν. τίς ἄρα μου τὴν σμίλην ἕξει καὶ τὸ κεντητήριον;

Ἑρμῆς

ἱκανῶς τεθρήνηται· σχεδὸν δὲ ἤδη καταπεπλεύκαμεν.

- +
Χάρων

ἄγε δὴ τὰ πορθμεῖα πρῶτον ἡμῖν ἀπόδοτε· καὶ σὺ δός· παρὰ πάντων ἤδη ἔχω. δὸς καὶ σὺ τὸν ὀβολόν, ὦ Μίκυλλε.

Μίκυλλος -

παίζεις, ὦ Χάρων, ἢ καθʼ ὕδατος, φασίν, γράφεις παρὰ Μικύλλου δὴ τινα ὀβολὸν προσδοκῶν. ἀρχὴν δὲ οὐδὲ οἶδα εἰ τετράγωνόν ἐστιν ὁ ὀβολὸς ἢ στρογγύλον.

+

παίζεις, ὦ Χάρων, ἢ καθʼ ὕδατος, φασίν, γράφεις παρὰ Μικύλλου δήδή Fritzsche: ἦδη MSS. τινα ὀβολὸν προσδοκῶν. ἀρχὴν δὲ οὐδὲ οἶδα εἰ τετράγωνόν ἐστιν ὁ ὀβολὸς ἢ στρογγύλον.

Χάρων -

Ὢ καλῆς ναυτιλίας καὶ ἐπικερδοῦς τήμερον. ἀποβαίνετε δʼ ὅμως· ἐγὼ δὲ ἵππους καὶ βοῦς καὶ. κύνας καὶ τὰ λοιπὰ ζῷα μέτειμι· διαπλεῦσαι γὰρ ἤδη κἀκεῖνα δεῖ.

+

Ὢ καλῆς ναυτιλίας καὶ ἐπικερδοῦς τήμερον. ἀποβαίνετε δʼ ὅμως· ἐγὼ δὲ ἵππους καὶ βοῦς καὶ κύνας καὶ τὰ λοιπὰ ζῷα μέτειμι· διαπλεῦσαι γὰρ ἤδη κἀκεῖνα δεῖ.

Κλωθώ -

ἄπαγε αὐτούς, ὦ Ἑρμῆ, παραλαβών ἐγὼ δὲ αὐτὴ ἐς τὸ ἀντιπέρας ἀναπλευσοῦμαι Ἰνδοπάτην καὶ Ἡραμίθρην τοὺς Σῆρας διάξουσα· τεθνᾶσι γὰρ δὴ πρὸς ἀλλήλων περὶ γῆς ὅρων μαχόμενοι.

+

ἄπαγε αὐτούς, ὦ Ἑρμῆ, παραλαβών· ἐγὼ δὲ αὐτὴ ἐς τὸ ἀντιπέρας ἀναπλευσοῦμαι Ἰνδοπάτην καὶ Ἡραμίθρην τοὺς Σῆρας διάξουσα· τεθνᾶσι γὰρ δὴ πρὸς ἀλλήλων περὶ γῆς ὅρων μαχόμενοι.

Ἑρμῆς

Προΐωμεν, ὦ οὗτοι· μᾶλλον δὲ πάντες ἑξῆς ἕπεσθέ μοι.

- +
Μίκυλλος -

ὦ Ἡράκλεις, τοῦ ζόφου. ποῦ νῦν ὁ καλὸς Μέγιλλος; ἢ τῷ διαγνῷ τις ἐνταῦθα εἰ καλλίων Φρύνης Σιμίχη; πάντα γὰρ ἴσα καὶ ὁμόχροα καὶ οὐδὲν οὔτε καλὸν οὔτε κάλλιον, ἀλλʼ ἤδη καὶ τὸ τριβώνιον τέως ἄμορφον εἶναί μοι δοκοῦν ἰσότιμον γίγνεται τῇ πορφυρίδι τοῦ βασιλέως· ἀφανῆ γὰρ ἄμφω καὶ ὑπὸ τῷ αὐτῷ σκότῳ καταδεδυκότα. Κυνίσκε, σὺ δὲ ποῦ ποτε ἄρα ὢν τυγχάνεις;

+

ὦ Ἡράκλεις, τοῦ ζόφου. ποῦ νῦν ὁ καλὸς Μέγιλλος; ἢ τῷ διαγνῷ τις ἐνταῦθα εἰ καλλίων Φρύνης Σιμίχη; πάντα γὰρ ἴσα καὶ ὁμόχροα καὶ οὐδὲν οὔτε καλὸν οὔτε κάλλιον, ἀλλʼ ἤδη καὶ τὸ τριβώνιον τέωςτέως Cobet: πρότερον τέως MSS. ἄμορφον εἶναί μοι δοκοῦν ἰσότιμον γίγνεται τῇ πορφυρίδι τοῦ βασιλέως· ἀφανῆ γὰρ ἄμφω καὶ ὑπὸ τῷ αὐτῷ σκότῳ καταδεδυκότα. Κυνίσκε, σὺ δὲ ποῦ ποτε ἄρα ὢν τυγχάνεις;

Κυνίσκος

ἐνταῦθα λέγω σοι, Μίκυλλε· ἀλλʼ ἅμα, εἰ δοκεῖ, βαδίζωμεν.

Μίκυλλος

εὖ λέγεις· ἔμβαλέ μοι τὴν δεξιάν. εἰπέ μοι, — ἐτελέσθης γάρ, ὦ Κυνίσκε, δῆλον ὅτι τὰ Ἐλευσίνια — οὐχ ὅμοια τοῖς ἐκεῖ τὰ ἐνθάδε σοι δοκεῖ;

Κυνίσκος -

εὖ λέγεις· ἰδοὺ γοῦν προσέρχεται δᾳδουχοῦσά τις φοβερόν τι καὶ ἀπειλητικὸν προσβλέπουσα. ἦ ἄρα που Ἐρινύς ἐστιν;

+

εὖ λέγεις· ἰδοὺ γοῦνγοῦν Fritzsche: οὖν MSS. προσέρχεται δᾳδουχοῦσά τις φοβερόν τι καὶ ἀπειλητικὸν προσβλέπουσα. ἦ ἄρα που Ἐρινύς ἐστιν;

Μίκυλλος

ἔοικεν ἀπό γε τοῦ σχήματος.

- +
Ἑρμῆς

παράλαβε τούτους, ὦ Τισιφόνη, τέτταρας ἐπὶ τοῖς χιλίοις.

@@ -407,15 +409,15 @@ Ῥαδάμανθυς

τίνος ἕνεκα;

Κυνίσκος -

πάντως βούλομαι κατηγορῆσαι τυράννου τινὸς ἃ συνεπίσταμαι πονηρὰ δράσαντι αὐτῷ παρὰ τὸν βίον. οὐκ ἂν οὖν ἀξιόπιστος εἴην λέγων, μὴ οὐχὶ πρότερον αὐτὸς φανεὶς οἷός εἰμι καὶ οἷόν τινα ἐβίωσα τὸν τρόπον.

+

πάντως βούλομαι κατηγορῆσαι τυράννου τινὸςτυράννου τινὸς Fritzsche: τινος MSS. Cf. 24, end, 25. ἃ συνεπίσταμαι πονηρὰ δράσαντι αὐτῷ παρὰ τὸν βίον. οὐκ ἂν οὖν ἀξιόπιστος εἴην λέγων, μὴ οὐχὶ πρότερον αὐτὸς φανεὶς οἷός εἰμι καὶ οἷόν τινα ἐβίωσα τὸν τρόπον.

Ῥαδάμανθυς

τίς δὲ σύ;

Κυνίσκος -

ὦ ἄριστε, τὴν γνώμην φιλόσοφος.

+

Κυνίσκος, ὦ ἄριστε, τὴν γνώμην φιλόσοφος.

-Ῥαδάμανθυς +Ῥαδάμανθυς

δεῦρʼ ἐλθὲ καὶ πρῶτος εἰς τὴν δίκην κατάστηθι. σὺ δὲ προσκάλει τοὺς κατηγόρους.

- +
Ἑρμῆς @@ -436,7 +438,7 @@

ἐγώ σοι φράσω· πάλαι πονηρὸς διʼ ἀπαιδευσίαν γενόμενος καὶ πολλὰ διὰ τοῦτο ἐμπολήσας στίγματα, ἐπειδὴ τάχιστα φιλοσοφεῖν ἠρξάμην κατʼ ὀλίγον ἁπάσας τὰς κηλῖδας ἐκ τῆς ψυχῆς ἀπελουσάμην.

Ῥαδάμανθυς

ἀγαθῷ γε οὗτος καὶ ἀνυσιμωτάτῳ χρησάμενος τῷ φαρμάκῳ. ἀλλʼ ἄπιθι ἐς τὰς Μακάρων νήσους τοῖς ἀρίστοις συνεσόμενος, κατηγορήσας γε πρότερον οὗ φὴς τυράννου. ἄλλους προσκάλει.

- +
Μίκυλλος

καὶ τοὐμόν, ὦ Ῥαδάμανθυ, μικρόν ἐστι καὶ βραχείας τινὸς ἐξετάσεως δεόμενον· πάλαι γοῦν σοι καὶ γυμνός εἰμι, ὥστε ἐπισκόπει.

@@ -449,12 +451,12 @@ Ἑρμῆς

Μεγαπένθης Λακύδου ἡκέτω. ποῖ στρέφῃ; πρόσιθι. σὲ τὸν τύραννον προσκαλῶ. πρόβαλʼ αὐτόν, ὦ Τισιφόνη, ἐς τὸ μέσον ἐπὶ τράχηλον ὠθοῦσα.

Ῥαδάμανθυς -

σὺ δέ, ὦ Κυνίσκε, κατηγόρει καὶ διέλεγχε ἤδη· πλησίον γὰρ ἁνὴρ οὑτοσί.

- +

σὺ δέ, ὦ Κυνίσκε, κατηγόρει καὶ διέλεγχε ἤδη· πλησίον γὰρ ἁνὴρἁνὴρ Sommerbrodt: ἀνὴρ, ὁ ἀνὴρ MSS. οὑτοσί.

+
Κυνίσκος -

τὸ μὲν ὅλον οὐδὲ λόγων ἔδει· γνώσῃ γὰρ αὐτὸν αὐτίκα μάλα οἷός ἐστιν ἀπὸ τῶν στιγμάτων. ὅμως δὲ καὐτὸς ἀποκαλύψω σοι τὸν ἄνδρα κἀκ τοῦ λόγου δείξω φανερώτερον. οὑτοσὶ γὰρ ὁ τρισκατάρατος ὁπόσα μὲν ἰδιώτης ὢν ἔπραξε, παραλείψειν μοι δοκῶ· ἐπεὶ δὲ τοὺς θρασυτάτους προσεταιρισάμενος καὶ δορυφόρους συναγαγὼν ἐπαναστὰς τῇ πόλει τύραννος κατέστη, ἀκρίτους μὲν ἀπέκτεινε πλείονας ἢ μυρίους, τὰς δὲ οὐσίας ἑκάστων ἀφαιρούμενος καὶ πλούτου πρὸς τὸ ἀκρότατον ἀφικόμενος οὐδεμίαν μὲν ἀκολασίας ἰδέαν παραλέλοιπεν, ἁπάσῃ δὲ ὠμότητι καὶ ὕβρει κατὰ τῶν ἀθλίων πολιτῶν ἐχρήσατο, παρθένους διαφθείρων καὶ ἐφήβους καταισχύνων καὶ πάντα τρόπον τοῖς ὑπηκόοις ἐμπαροινῶν. καὶ ὑπεροψίας μέν γε καὶ τύφου καὶ τοῦ πρὸς τοὺς ἐντυγχάνοντας φρυάγματος οὐδὲ κατʼ ἀξίαν δύναιο ἂν παρʼ αὐτοῦ λαβεῖν τὴν δίκην ῥᾷον γοῦν τὸν ἥλιον ἄν τις ἢ τοῦτον ἀσκαρδαμυκτὶ προσέβλεψεν. οὐ μὴν ἀλλὰ καὶ τῶν κολάσεων τὸ πρὸς ὠμότητα καινουργὸν αὐτοῦ τίς ἂν διηγήσασθαι δύναιτο, ὃς γε μηδὲ τῶν οἰκειοτάτων ἀπέσχετο; καὶ ταῦτα ὅτι μὴ ἄλλως κενὴ τίς ἐστι κατʼ αὐτοῦ διαβολή, αὐτίκα εἴσῃ προσκαλέσας τοὺς ὑπʼ αὐτοῦ πεφονευμένους· μᾶλλον δὲ ἄκλητοι, ὡς ὁρᾷς, πάρεισι καὶ περιστάντες ἄγχουσιν αὐτόν. οὗτοι πάντες, ὦ Ῥαδάμανθυ, πρὸς τοῦ ἀλιτηρίου τεθνᾶσιν, οἱ μὲν γυναικῶν ἕνεκα εὐμόρφων ἐπιβουλευθέντες, οἱ δὲ υἱέων ἀπαγομένων πρὸς ὕβριν ἀγανακτήσαντες, οἱ δὲ ὅτι ἐπλούτουν, οἱ δὲ ὅτι ἦσαν δεξιοὶ καὶ σώφρονες καὶ οὐδαμοῦ ἠρέσκοντο τοῖς δρωμένοις.

- +

τὸ μὲν ὅλον οὐδὲ λόγων ἔδει· γνώσῃ γὰρ αὐτὸν αὐτίκα μάλα οἷός ἐστιν ἀπὸ τῶν στιγμάτων. ὅμως δὲ καὐτὸς ἀποκαλύψω σοι τὸν ἄνδρα κἀκ τοῦ λόγου δείξω φανερώτερον. οὑτοσὶ γὰρ ὁ τρισκατάρατος ὁπόσα μὲν ἰδιώτης ὢν ἔπραξε, παραλείψειν μοι δοκῶ· ἐπεὶ δὲ τοὺς θρασυτάτους προσεταιρισάμενοςπροσεταιρισάμενος Jacobitz: προσεταιρούμενοε, προσεπαιρόμενος MSS. καὶ δορυφόρους συναγαγὼν ἐπαναστὰς τῇ πόλει τύραννος κατέστη, ἀκρίτους μὲν ἀπέκτεινε πλείονας ἢ μυρίους, τὰς δὲ οὐσίας ἑκάστων ἀφαιρούμενος καὶ πλούτου πρὸς τὸ ἀκρότατον ἀφικόμενος οὐδεμίαν μὲν ἀκολασίας ἰδέαν παραλέλοιπεν, ἁπάσῃ δὲ ὠμότητι καὶ ὕβρει κατὰ τῶν ἀθλίων πολιτῶν ἐχρήσατο, παρθένους διαφθείρων καὶ ἐφήβους καταισχύνων καὶ πάντα τρόπον τοῖς ὑπηκόοις ἐμπαροινῶν. καὶ ὑπεροψίας μέν γε καὶ τύφου καὶ τοῦ πρὸς τοὺς ἐντυγχάνοντας φρυάγματος οὐδὲ κατʼ ἀξίαν δύναιο ἂν παρʼ αὐτοῦ λαβεῖν τὴν δίκην· ῥᾷονῥᾷον Bentley: ῥᾴδιον MSS. γοῦν τὸν ἥλιον ἄν τις ἢ τοῦτον ἀσκαρδαμυκτὶ προσέβλεψεν. οὐ μὴν ἀλλὰἀλλὰ Bekker: not in MSS. καὶ τῶν κολάσεων τὸ πρὸς ὠμότητα καινουργὸν αὐτοῦ τίς ἂν διηγήσασθαι δύναιτο, ὅς γε μηδὲ τῶν οἰκειοτάτων ἀπέσχετο; καὶ ταῦτα ὅτι μὴ ἄλλως κενή τίς ἐστι κατʼ αὐτοῦ διαβολή, αὐτίκα εἴσῃ προσκαλέσας τοὺς ὑπʼ αὐτοῦ πεφονευμένους· μᾶλλον δὲ ἄκλητοι, ὡς ὁρᾷς, πάρεισι καὶ περιστάντες ἄγχουσιν αὐτόν. οὗτοι πάντες, ὦ Ῥαδάμανθυ, πρὸς τοῦ ἀλιτηρίου τεθνᾶσιν, οἱ μὲν γυναικῶν ἕνεκα εὐμόρφων ἐπιβουλευθέντες, οἱ δὲ υἱέων ἀπαγομένων πρὸς ὕβριν ἀγανακτήσαντες, οἱ δὲ ὅτι ἐπλούτουν, οἱ δὲ ὅτι ἦσαν δεξιοὶ καὶ σώφρονες καὶ οὐδαμοῦ ἠρέσκοντο τοῖς δρωμένοις.

+
Ῥαδάμανθυς

τί πρὸς ταῦτα φής, ὦ μιαρὲ σύ;

@@ -465,22 +467,22 @@ Ῥαδάμανθυς

τίνας τούτους λέγεις;

Κυνίσκος -

Προσκάλει μοι, ὦ Ἑρμῆ, τὸν λύχνον αὐτοῦ καὶ τὴν κλίνην μαρτυρήσουσι γὰρ αὐτοὶ παρελθόντες, οἷα πράττοντι συνηπίσταντο αὐτῷ.

+

Προσκάλει μοι, ὦ Ἑρμῆ, τὸν λύχνον αὐτοῦ καὶ τὴν κλίνην· μαρτυρήσουσι γὰρ αὐτοὶ παρελθόντες, οἷα πράττοντι συνηπίσταντο αὐτῷ.

Ἑρμῆς -

ἡ Κλίνη καὶ ὁ Λύχνος ὁ Μεγαπένθους παρέστων.εὖ γε ἐποίησαν ὑπακούσαντες.

+

ἡ Κλίνη καὶ ὁ Λύχνος ὁ Μεγαπένθους παρέστων.παρέστων Cobet: παρέστω MSS. εὖ γε ἐποίησαν ὑπακούσαντες.

Ῥαδάμανθυς -

εἴπατε οὖν ὑμεῖς ἃ σύνιστε Μεγαπένθει τούτῳ· πρότερα δὲ σὺ ἡ Κλίνη λέγε.

+

εἴπατε οὖν ὑμεῖς ἃ σύνιστε Μεγαπένθει τούτῳ· προτέρα δὲ σὺ ἡ Κλίνη λέγε.

Κλίνη

πάντα ἀληθῆ κατηγόρησε Κυνίσκος. ἐγὼ μέντοι ταῦτα εἰπεῖν, ὦ δέσποτα Ῥαδάμανθυ, αἰσχύνομαι· τοιαῦτα ἦν ἃ ἐπʼ ἐμοῦ διεπράττετο.

Ῥαδάμανθυς

σαφέστατα μὲν οὖν καταμαρτυρεῖς μηδὲ εἰπεῖν αὐτὰ ὑπομένουσα. καὶ σὺ δὲ ὁ Λύχνος ἤδη μαρτύρει.

Λύχνος -

ἐγὼ τὰ μεθʼ ἡμέραν μὲν οὐκ εἶδον· οὐ γὰρ παρῆν· ἃ δὲ τῶν νυκτῶν ἐποίει καὶ ἔπασχεν, ὀκνῶ λέγειν πλὴν ἀλλὰ ἐθεασάμην γε πολλὰ καὶ ἄρρητα καὶ πᾶσαν ὕβριν ὑπερπεπαικότα. καίτοι πολλάκις ἑκὼν τοὔλαιον οὐκ ἔπινον ἀποσβῆναι θέλων ὁ δὲ καὶ προσῆγέ με τοῖς δρωμένοις καὶ τὸ φῶς μου πάντα τρόπον κατεμίαινεν.

- +

ἐγὼ τὰ μεθʼ ἡμέραν μὲν οὐκ εἶδον· οὐ γὰρ παρῆν· ἃ δὲ τῶν νυκτῶν ἐποίει καὶ ἔπασχεν, ὀκνῶ λέγειν· πλὴν ἀλλὰ ἐθεασάμην γε πολλὰ καὶ ἄρρητα καὶ πᾶσαν ὕβριν ὑπερπεπαικότα. καίτοι πολλάκις ἑκὼν τοὔλαιον οὐκ ἔπινον ἀποσβῆναι θέλων· ὁ δὲ καὶ προσῆγέ με τοῖς δρωμένοις καὶ τὸ φῶς μου πάντα τρόπον κατεμίαινεν.

+
Ῥαδάμανθυς -

ἃλις ἤδη τῶν μαρτύρων. ἀλλὰ καὶ ἀπόδυθι τὴν πορφυρίδα, ἵνα τὸν ἀριθμὸν ἴδωμεν τῶν στιγμάτων. παπαί, ὅλος οὗτος πελιδνὸς καὶ κατάγραφος, μᾶλλον δὲ κυάνεός ἐστιν ἀπὸ τῶν στιγμάτων. τίνα ἂν οὖν κολασθείη τρόπον; ἆρʼ ἐς τὸν Πυριφλεγέθοντά ἐστιν ἐμβλητέος ἢ παραδοτέος τῷ Κερβέρῳ;

+

Ἅλις ἤδη τῶν μαρτύρων. ἀλλὰ καὶ ἀπόδυθι τὴν πορφυρίδα, ἵνα τὸν ἀριθμὸν ἴδωμεν τῶν στιγμάτων. παπαί, ὅλος οὗτος πελιδνὸς καὶ κατάγραφος, μᾶλλον δὲ κυάνεός ἐστιν ἀπὸ τῶν στιγμάτων. τίνα ἂν οὖν κολασθείη τρόπον; ἆρʼ ἐς τὸν Πυριφλεγέθοντά ἐστιν ἐμβλητέος ἢ παραδοτέος τῷ Κερβέρῳ;

Κυνίσκος

μηδαμῶς· ἀλλʼ εἰ θέλεις, ἐγώ σοι καινήν τινα καὶ πρέπουσαν αὐτῷ τιμωρίαν ὑποθήσομαι.

Ῥαδάμανθυς diff --git a/data/tlg0062/tlg017/__cts__.xml b/data/tlg0062/tlg017/__cts__.xml index 23af25262..a71a54535 100644 --- a/data/tlg0062/tlg017/__cts__.xml +++ b/data/tlg0062/tlg017/__cts__.xml @@ -1,11 +1,17 @@ - + Juppiter Confutatus - + Ζεὺς ἐλεγχόμενος Lucian, Vol. 2. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1915. - - \ No newline at end of file + + + Zeus Catechized + Lucian, Vol. 2. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1915. + + + + diff --git a/data/tlg0062/tlg017/tlg0062.tlg017.perseus-eng1.xml b/data/tlg0062/tlg017/tlg0062.tlg017.perseus-eng1.xml new file mode 100644 index 000000000..90d691c49 --- /dev/null +++ b/data/tlg0062/tlg017/tlg0062.tlg017.perseus-eng1.xml @@ -0,0 +1,660 @@ + + + + + + +Zeus Catechized +Lucian of Samosata +Austin Morris Harmon, 1878-1950 +National Endowment for the Humanities +Gregory Crane + +Gregory Crane +OCRd, tagged and added initial corrections to the text + + + +Perseus Digital Library +tlg0062.tlg001.1st1K-eng1.xml + +Available under a Creative Commons Attribution-ShareAlike 4.0 International License + +2023 +Trustees of Tufts University +United States + + + + + +Lucian + + +Austin Morris Harmon + + +Lucian of Samosata + +Trustees of Tufts University +Cambridge, MA +1915 + +2 + +The Hathi Trust + + + + + +

Text encoded in accordance with the latest EpiDoc standards

+ + +

This pointer pattern extracts section.

+ + + + + +Greek +Latin + + + + + + + + +
+Zeus CatechizedCyniscus interviews Zeus on predestination and free will, +and on the raison d'être of the gods. The dialogue is +written from the Cynic standpoint against the Stoics, and is one of those showing Menippean influence. It stands in somewhat the same relation to the Icaromenippus as the Downward Journey to the Menippus. +

+ + +But, Zeus, I for my part won’t annoy you that +way by asking for wealth or gold or dominion, +which are, it seems, very desirable to most people, +but not very easy for you to give; at any rate I +notice that you generally turn a deaf ear to their +prayers. I should like to have you grant me only +a single wish, and a very simple one. +

+

+What is it, Cyniscus? You shall not be disappointed, especially if your request is reasonable, as +you say it is. +

+

+Answer me a question ; it isn’t hard. +

+

+Your prayer is indeed trivial and easy to fulfil; +so ask what you will. +

+

+It is this, Zeus: you certainly have read the +poems of Homer and Hesiod: tell me, then, is +what they have sung about Destiny and the Fates +true, that whatever they spin for each of us at +his birth is inevitable ?Homer, Iliad 20, 127; Hesiod, Theogony 218, 904. + + + + +It is really quite true. There is nothing which +the Fates do not dispose; on the contrary, everything that comes to pass is controlled by their +spindle and has its outcome spun for it in each +instance from the very beginning, and it cannot +come to pass differently. +

+ +

+ + +Then when this same Homer in another part of +his poem says : + +Take care lest ere your fated hour you go to +house in Hellεἰσαφίκηαι: completes the line. +Iliad20, 336 + +and that sort of thing, of course we are to assume +that he is talking nonsense ? +

+

+Certainly, for nothing can come to pass outside +the control of the Fates, nor beyond the thread +they spin. As for the poets, all that they sing +under the inspiration of the Muses is true, but +when the goddesses desert them and they compose +by - themselves, then they make mistakes and contradict what they said before. And it is excusable +that being mere men they do not recognize the +truth when that influence is gone which formerly +abode with them and rhapsodized through them. +

+

+Well, we'll assume this to be so. But answer +me another question. There are only three of +the Fates, are there not—Clotho, Lachesis, I believe, +and Atropos? +

+

+Quite so. + + + +

+ +

+ + +Well then, how about Destiny and Fortune? +They are also very much talked of. Who are they, +and what power has each of them? Equal power +with the Fates, or even somewhat more than they? +I hear everyone saying that there is nothing more +powerful than Fortune and Destiny. +

+ +It is not permitted you to know everything, Cyniscus. But why did you ask me that question about +the Fates? +

+ +
+

+Just tell me something else first, Zeus. Are you +ods under their rule too, and must you needs be +ttached to their thread ? +

+

+We must, Cyniscus. But what made you smile? +

+

+I happened to think of those lines of Homer in +hich he described you making your speech in the +sembly of the gods, at the time when you threatied them that you would hang the universe upon a +rd of gold. You said, you know, that you would +t the cord down from Heaven, and that the other +ds, if they liked, might hang on it and try to +Il you down, but would not succeed, while you, +lenever you chose, could easily draw them all up, +nd the earth and the sea along with them.”Iliad 8, 24. At +at time it seemed to me that your power was wontful, and I shuddered as I heard the lines; but I +now that in reality you yourself with your cord +and your threats hang by a slender thread, as you + + + +admit. In fact, I think that Clotho would have a +better right to boast, inasmuch as she holds you, +even you, dangling from her spindle as fishermen +hold fish dangling from a rod. + +

+ +

+ + +I don’t know what you are driving at with these +questions. +

+

+This, Zeus—and I beg you by the Fates and by +Destiny not to hear me with exasperation or anger +when I speak the truth boldly. If all this is so, and +the Fates rule everything, and nobody can ever +change anything that they have once decreed, why +do we men sacrifice to you gods and make you great +offerings of cattle, praying to receive blessings from +you? I really don’t see what benefit we can derive +from this precaution, if it is impossible for us through +our prayers either to get what is bad averted or to +secure any blessing whatever by the gift of the gods. + +

+ +

+ +I know where you get these clever questions— +from the cursed sophists, who say that we do not +even exert any providence on behalf of men. At +any rate they ask questions like yours out of +impiety, and dissuade the rest from sacrificing and +praying on the ground that it is silly ; for we, they +ay, not only pay no heed to what goes on among +you, but have no power at all over affairs on +‘arth. But they shall be sorry for talking in that +vay, +

+

+I swear by the spindle of Clotho, Zeus, they did +lot put me up to ask you this, but our talk itself as + + + +it went on led somehow or other to the conclusion +that sacrifices are superfluous. But if you have no +objection I will question you briefly once more. Do +not hesitate to answer, and take care that your +answer is not so weak. +

+

+Ask, if you have time for such nonsense. + +

+ +

+ +You say that all things come about through the +Fates? +

+

+Yes, I do. +

+

+And is it possible for you to change them, to unspin them ? +

+

+Not by any means. +

+

+Then do you want me to draw the conclusion or is +it patent even without my putting it into words ? +

+

+It is patent, of course ; but those who sacrifice do © +not do so for gain, driving a sort of bargain, forsooth, +and as it were buying blessings from us ; they do so +simply to honour what is superior to themselves. +

+

+Even that is enough, if you yourself admit that +sacrifices are not offered for any useful purpose, but +by reason of the generosity of men, who honour +what is superior. And yet, if one of your sophists +were here, he would ask you wherein you allege the +gods to be superior, when really they are fellow- + + + +slaves with men, and subject to the same mistresses, +the Fates. For their immortality will not suffice to +make them seem better, since that feature certainly +is far worse, because men are set free by death at +least, if by nothing else, while with you gods the +thing goes on to infinity and your slavery is eternal, +being controlled by a long thread.Something of acommonplace : see Pliny, Nat. Hist. 2, 27; Longinus de Subl. 9, 7. +

+ +

+ +But, Cyniscus, this eternity and infinity is blissful +for us, and we live in complete happiness. +

+

+Not all of you, Zeus; circumstances are different +with you as with us, and there is great confusion in +them. You yourself are happy, for you are king and +can draw up the earth and the sea by letting down a +well-rope, so to speak, but Hephaestus is a cripple +who works for his living, a blacksmith by trade, and +Prometheus was actually crucified once upon a time.See the Prometheus. +And why should I mention your father (Cronus), who +is still shackled in Tartarus? They say too that you +gods fall in love and get wounded and sometimes +become slaves in the households of men, as did your +brother (Poseidon) in the house of Laomedon and +Apollo in the house of Admetus. This does not +seem to me altogether blissful; on the contrary, +some few of you are probably favoured by Fate and +Fortune, while others are the reverse. I say nothing +of the fact that you are carried off by piratesThe allusion is to Dionysus (Ηymn. Homer. 7, 38). even +as we are, and plundered by temple-robbers, and from +very rich become very poor in a second; and many + + + +have even been melted down before now, being of +gold or silver ; but of course they were fated for this. + +

+ +

+ + +See here, your talk is getting insulting, Cyniscus, +and you will perhaps regret it some day. +

+

+Be chary of your threats, Zeus, for you know that +nothing can happen to me which Fate has not +decreed before you. I see that even the templerobbers I mentioned are not punished, but most of +them escape you; it was not fated, I suppose, that +they should be caught ! +

+

+Didn’t I say you were one of those fellows that +abolish Providence in debate ? +

+

+You are very much afraid of them, Zeus, I don’t +know why. At any rate, you think that everything I +say is one of their tricks. +

+ +

+I should like to ask you, +though—for from whom can I learn the truth except +from you ?—what this Providence of yours is, a Fate +or a goddess, as it were, superior to the Fates, ruling +even over them? +

+

+I have already told you that it is not permitted +you to know everything. At first you said that you +would ask me only one question, but you keep +chopping all this logic with me, and I see that in +your eyes the chief object of this talk is to show +that we exert no providence at all in human affairs. +

+

+That is none of my doing: you yourself said not +long ago that it was the Fates who brought every- + + + +thing to pass. But perhaps you repent of it and +take back what you said, and you gods lay claim +to the oversight, thrusting the Fates aside ? +

+ +

+ +By no means, but Fate does it all through us. +

+

+I understand ; you allege that you are servants and +assistants of the Fates. But even at that, the +providence would be theirs, and you are only their +instruments and tools, as it were. +

+

+What do you mean? +

+

+You are in the same case, I suppose, as the adze +and the drill of the carpenter, which help him +somewhat in his craft, and yet no one would say that +they are the craftsman or that the ship is the work +of the adze or the drill, but of the shipwright. Well, +in like manner it is Destiny who does all the building +and you at most are only drills and adzes of the +Fates, and I believe men ought to sacrifice to +Destiny and ask their blessings ‘from her instead of +going to you and exalting you with processions and +sacrifices. But no: even if they honoured Destiny +they would not be doing so to any purpose, for I don’t +suppose it is possible even for the Fates themselves +to alter or reverse any of their original decrees about +each man. Atropos, at all events, would not put up +with it if anyone should turn the spindle backwards +and undo the work of Clotho. +play upon the name Atropos, as if it meant "Turnethnot". + + +

+ +

+ +Have you gone so far, Cyniscus, as to think that +even the Fates should not be honoured by men? +Why, you seem inclined to upset everything. As for +us gods, if for no other reason, we may fairly be +honoured because we are soothsayers and foretell all +that the Fates have established. +

+

+On the whole, Zeus, it does no good to have +foreknowledge of future events when people are +completely unable to guard against them,—unless +perhaps you maintain that a man who knows in +advance that he is to die by an iron spear-head can +escape death by shutting himself up? No, it is impossible, for Fate will take him out hunting and +deliver him up to the spear-head, and Adrastus, +throwing his weapon at the boar, will miss it and +slay the son of Croesus, as if the javelin were sped +at the lad by a powerful cast of the Fates.See Herodotus, 1, 34 ff. + +

+ +

+ +Indeed, +the oracle of Laius is really ridiculous : +Sow not the birth-field in the gods’ despite, + +For if thou get’st, thy son will lay thee low. +Euripides, Phoenissae, 18-19 + +It was superfluous, I take it, to caution against what +was bound to be so in any event. Consequently +after the oracle he sowed his seed and his son laid +him low. I don’t see, therefore, on what ground you +demand your fee for making prophecies.

+ +

I say +nothing of the fact that you are accustomed to give +most people perplexed and ambiguous responses, +not making it at all clear whether the man who + + + + +crosses the Halys will cause the loss of his own +kingdom or that of Cyrus; for the oracle can be +taken in either sense.It ran: If Croesus doth the Halys crossHe'll cause a mighty kingdom’s loss.

+

+ +Apollo had some reason for being angry at Croesus +because he had tested him by stewing lamb and +turtle together.Wishing to test the Greek oracles before consulting them about invading Persia, Croesus sent representatives to some of the most famous with instructions to ask them all simultaneously, at a specified. time; “What is Croesus doing now”? Apollo divined that he was stewing lamb and turtle together in a copper cauldron with a lid of copper (Herodotus, i. 46 ff.). + +He should not have been angry, being a god. +However, the very deception of the Lydian was predetermined, I suppose, and in general our lack of +definite information about the future is due to the +spindle of Destiny; so even your soothsaying is in +her province. + +

+ +

+ + +Then you leave nothing for us, and we are gods to +no purpose, not contributing any providence to the +world and not deserving our sacrifices, like drills or +adzes in very truth? Indeed, it seems to me that +you scorn me with reason, because although, as_ you +see, I have a thunderbolt clenched in my hand, I am +letting you say all this against us. +

+

+Strike, Zeus, if it is fated that I am really to be +struck by lightning, and I won’t blame you for the +stroke but Clotho, who inflicts the injury through + + + +you; for even the thunderbolt itself, I should say, +would not be the cause of the injury. There is +another question, however, which I will put to you +and to Destiny, and you can answer for her. You have +put me in mind of it by your threat. + +

+ +

+ +Why in the +world is it that, letting off the temple-robbers and +pirates and so many who are insolent and violent +and forsworn, you repeatedly blast an oak or a stone +or the mast of a harmless ship, and now and then +an honest and pious wayfarer?Suggested by Aristophanes, Clouds, 398 ff. Why are you silent, +Zeus? Isn’t it permitted me to know this, either ? +

+

+No, Cyniscus. You are a meddler, and I can’t +conceive where you got together all this stuff that +you bring me. +

+

+Then I am not to put my other question to you +and to Providence and Destiny, why in the world is +it that honest Phocion and Aristides before him died +in so great poverty and want, while Callias and +Alcibiades, a lawless pair of lads, and high-handed +Midias and Charops of Aegina, a lewd fellow who +starved his mother to death, were all exceeding rich ; +and again, why is it that Socrates was given over to +the Eleven instead of Meletus, and that Sardanapalus, +ffeminate as he was, occupied the throne, while +Goches,Otherwise unknown. a man of parts, was crucified by him because +ie did not like what went on—

+ +

not to speak in detail +f the present state of affairs, when the wicked and +he selfish are happy and the good are driven about + + + +from pillar to post, caught in the pinch of poverty +and disease and other ills without number ? +

+

+Why, don’t you know, Cyniscus, what punishments +await the wicked when life is over, and in what happiness the good abide ? +

+

+Do you talk to me of Hades and of Tityus and +Tantalus and their like? For my part, when I die I +shall find out for certain whether there is really any +such thing, but for the present I prefer to live out +my time in happiness, however short it may be, and +then have my liver torn by sixteen vultures after my +death, rather than go as thirsty as Tantalus here +on earth and do my drinking in the Isles of the +Blest, lying at my ease among the heroes in the +Elysian Fields. + +

+ +

+ + +What’s that you say? Don’t you believe that +there are any punishments and rewards, and a court +where each man’s life is scrutinized ! +

+

+I hear that somebody named Minos, a Cretan, acts +as judge in such matters down below. And please +answer me a question on his behalf, for he is your +son, they say. +

+

+What have you to ask him, Cyniscus? +

+

+Whom does he punish principally ? +

+

+wicked, of course, such as murderers and +temple-robbers. + + + + +And whom does he send to join the heroes ? +

+

+Those who were good and pious and lived +virtuously. +

+

+Why is that, Zeus? +

+

+Because the latter deserve reward and the former +punishment. +

+

+But if a man should do a dreadful thing unintentionally, would he think it right to punish him like +the others ? +

+

+Not by any means. +

+

+I suppose, then, if a man did something good unintentionally, he would not think fit to reward him, +either ? +

+

+Certainly not! +

+

+Then, Zeus, he ought not to reward or punish +anyone. +

+

+Why not? +

+

+Because we men do nothing of our own accord. +but only at the behest of some inevitable necessity, +if what you previously admitted is true, that Fate is +the cause of everything If a man slay, it is she +who slays, and if he rob temples, he only does it + + + +under orders. Therefore if Minos were to judge +justly, he would punish Destiny instead of Sisyphus +and Fate instead of Tantalus, for what wrong did +they do in obeying orders? + +

+ +

+ + +It isn’t proper to answer you any longer when you +ask such questions. You are an impudent fellow +and a sophist, and I shall go away and leave you +now. ; +

+

+I wanted to ask you just this one question, where +the Fates live and how they go into such minute detail in attending to so much business, when there +are only three of them. There is much labour and +little- good-fortune in the life they live, I think, with +all the cares they have, and Destiny, it would +appear, was not too gracious when they themselves +were born. At any rate if I were given a chance to +choose, I would not exchange my life for theirs, but +should prefer to be still poorer all my days rather +than sit and twirl a spindle freighted with so many +events, watching each carefully. But if it is not +easy for you to answer me these questions, Zeus, +I shall content myself with the answers you have +given, for they are full enough to throw light on the +doctrine of Destiny and Providence. The rest, +perhaps, I was not fated to hear ! + + + +

+ + diff --git a/data/tlg0062/tlg017/tlg0062.tlg017.perseus-grc2.xml b/data/tlg0062/tlg017/tlg0062.tlg017.perseus-grc2.xml index 2945fbeb4..e9bf8760f 100644 --- a/data/tlg0062/tlg017/tlg0062.tlg017.perseus-grc2.xml +++ b/data/tlg0062/tlg017/tlg0062.tlg017.perseus-grc2.xml @@ -1,21 +1,23 @@ - + Ζεὺς ἐλεγχόμενος Lucian -A. M. Harmon +Austin Morris Harmon, 1878-1950 Perseus Project, Tufts University Gregory Crane Prepared under the supervision of Bridget Almas Lisa Cerrato +Gregory Crane Rashmi Singhal The National Endowment for the Humanities +Harvard Library Arcadia Fund Google Digital Humanities Awards Program @@ -36,7 +38,7 @@ Lucian Lucian - A. M. Harmon + Austin Morris Harmon, 1878-1950 London William Heinemann Ltd. @@ -50,7 +52,7 @@ - + @@ -58,14 +60,14 @@

optical character recognition

 - +

This pointer pattern extracts section.

 - + @@ -82,189 +84,193 @@ - -
- -
- Κυνίσκος -

ἐγὼ δέ, ω Ζεῦ, τὰ μὲν τοιαῦτα οὑκ ἐνοχλήσω σε πλοῦτον ἢ χρυσὸν ἢ βασιλείαν αἰτῶν, ἅπερ εὐκταιότατα τοῖς πολλοῖς, σοὶ δʼ οὐ πάνυ ῥᾴδια παρασχεῖν ὁρῶ γοῦν σε τὰ πολλὰ παρακούοντα εὐχομένων αὐτῶν. ἓν δέ, καὶ τοῦτο ῥᾷστον, ἐβουλόμην παρὰ σοῦ μοι γενέσθαι.

- Ζεύς -

τί τοῦτό ἐστιν, ὦ Κυνίσκε; οὐ γὰρ ἀτυχήσεις, καὶ μάλιστα μετρίων, ὡς φής, δεόμενος.

- Κυνίσκος -

ἀπόκριναί μοι πρός τινα οὐ χαλεπὴν ἐρώτησιν.

- Ζεύς -

μικρά γε ὡς ἀληθῶς ἡ εὐχὴ καὶ πρόχειρος· ὥστε ἐρώτα ὁπόσα ἂν ἐθέλῃς.

- Κυνίσκος + +
+ +
+ Κυνίσκος +

ἐγὼ δέ, ὦ Ζεῦ, τὰ μὲν τοιαῦτα οὐκ ἐνοχλήσω σε πλοῦτον ἢ χρυσὸν ἢ βασιλείαν αἰτῶν, ἅπερ εὐκταιότατα τοῖς πολλοῖς, σοὶ δʼ οὐ πάνυ ῥᾴδια παρασχεῖν· ὁρῶ γοῦν σε τὰ πολλὰ παρακούοντα εὐχομένων αὐτῶν. ἓν δέ, καὶ τοῦτο ῥᾷστον, ἐβουλόμην παρὰ σοῦ μοι γενέσθαι.

+ Ζεύς +

τί τοῦτό ἐστιν, ὦ Κυνίσκε; οὐ γὰρ ἀτυχήσεις, καὶ μάλιστα μετρίων, ὡς φής, δεόμενος.

+ Κυνίσκος +

ἀπόκριναί μοι πρός τινα οὐ χαλεπὴν ἐρώτησιν.

+ Ζεύς +

μικρά γε ὡς ἀληθῶς ἡ εὐχὴ καὶ πρόχειρος· ὥστε ἐρώτα ὁπόσα ἂν ἐθέλῃς.

+ Κυνίσκος

ἰδοὺ ταῦτα, ὦ Ζεῦ· ἀνέγνως γὰρ δῆλον ὅτι καὶ σὺ τὰ Ὁμήρου καὶ Ἡσιόδου ποιήματα· εἰπὲ οὖν μοι εἰ ἀληθῆ ἐστιν ἃ περὶ τῆς Εἱμαρμένης καὶ τῶν Μοιρῶν ἐκεῖνοι ἐρραψῳδήκασιν, ἄφυκτα εἶναι ὁπόσα ἂν αὗται ἐπινήσωσιν γεινομένῳ ἑκάστῳ;

- Ζεύς -

καὶ πάνυ ἀληθῆ ταῦτα· οὐδὲν γάρ ἐστιν ὅ τι μὴ αἱ Μοῖραι διατάττουσιν, ἀλλὰ πάντα ὁπόσα γίνεται, ὑπὸ τῷ τούτων ἀτράκτῳ στρεφόμενα εὐθὺς ἐξ ἀρχῆς ἕκαστον ἐπικεκλωσμένην ἔχει τὴν ἀπόβασιν, καὶ οὐ θέμις ἄλλως γενέσθαι.

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καὶ πάνυ ἀληθῆ ταῦτα· οὐδὲν γάρ ἐστιν ὅ τι μὴ αἱ Μοῖραι διατάττουσιν, ἀλλὰ πάντα ὁπόσα γίνεται, ὑπὸ τῷ τούτων ἀτράκτῳ στρεφόμενα εὐθὺς ἐξ ἀρχῆς ἕκαστον ἐπικεκλωσμένην ἔχει τὴν ἀπόβασιν, καὶ οὐ θέμις ἄλλως γενέσθαι.

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οὐκοῦν ὁπόταν ὁ αὐτὸς Ὅμηρος ἐν ἑτέρῳ μέρει τῆς ποιήσεως λέγῃ, μὴ καὶ ὑπὲρ μοῖραν δόμον Ἄϊδος καὶ τὰ τοιαῦτα, ληρεῖν, δηλαδὴ φήσομεν τότε αὐτόν;

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καὶ μάλα· οὐδὲν γὰρ οὕτω γένοιτʼ ἂν ἔξω τοῦ νόμου τῶν Μοιρῶν, οὐδὲ ὑπὲρ τὸ λίνον. οἱ ποιηταὶ δὲ ὁπόσα μὲν ἂν ἐκ τῶν Μουσῶν κατεχόμενοι ᾄδωσιν, ἀληθῆ ταῦτά ἐστιν ὁπόταν δὲ ἀφῶσιν αὐτοὺς αἱ θεαὶ καὶ καθʼ αὑτοὺς ποιῶσι, τότε δὴ καὶ σφάλλονται καὶ ὑπεναντία τοῖς πρότερον διεξίασι· καὶ συγγνώμη, εἰ ἄνθρωποι ὄντες ἀγνοοῦσι τἀληθές, ἀπελθόντος ἐκείνου ὃ τέως παρὸν ἐρραψῴδει διʼ αὐτῶν.

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ἀλλὰ τοῦτο μὲν οὕτω φήσομεν. ἔτι δὲ κἀκεῖνό μοι ἀπόκριναι· οὐ τρεῖς αἱ Μοῖραί εἰσι, Κλωθὼ καὶ Λάχεσις, οἶμαι, καὶ Ἄτροπος;

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οὐκοῦν ὁπόταν ὁ αὐτὸς Ὅμηρος ἐν ἑτέρῳ μέρει τῆς ποιήσεως λέγῃ, μὴ καὶ ὑπὲρ μοῖραν δόμον Ἄϊδος καὶ τὰ τοιαῦτα, ληρεῖν δηλαδὴ φήσομεν τότε αὐτόν;

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καὶ μάλα· οὐδὲν γὰρ οὕτω γένοιτʼ ἂν ἔξω τοῦ νόμου τῶν Μοιρῶν, οὐδὲ ὑπὲρ τὸ λίνον. οἱ ποιηταὶ δὲ ὁπόσα μὲν ἂν ἐκ τῶν Μουσῶν κατεχόμενοι ᾄδωσιν, ἀληθῆ ταῦτά ἐστιν· ὁπόταν δὲ ἀφῶσιν αὐτοὺς αἱ θεαὶ καὶ καθʼ αὑτοὺς ποιῶσι, τότε δὴ καὶ σφάλλονται καὶ ὑπεναντία τοῖς πρότερον διεξίασι· καὶ συγγνώμη, εἰ ἄνθρωποι ὄντες ἀγνοοῦσι τἀληθές, ἀπελθόντος ἐκείνου ὃ τέως παρὸν ἐρραψῴδει διʼ αὐτῶν.

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ἀλλὰ τοῦτο μὲν οὕτω φήσομεν. ἔτι δὲ κἀκεῖνό μοι ἀπόκριναι· οὐ τρεῖς αἱ Μοῖραί εἰσι, Κλωθὼ καὶ Λάχεσις, οἶμαι, καὶ Ἄτροπος;

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πάνυ μὲν οὖν.

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· ἡ Εἱμαρμένη τοίνυν καὶ ἡ Τύχη — πολυθρύλητοι γὰρ πάνυ καὶ αὗται — τίνες πότʼ εἰσὶν ἤ τί δύναται αὐτῶν ἑκατέρα; πότερον τὰ ἴσα ταῖς Μοίραις ἤ τι καὶ ὑπὲρ ἐκείνας; ἀκούω γοῦν ἁπάντων λεγόντων, μηδὲν εἶναι Τύχης καὶ Εἱμαρμένης δυνατώτερον.

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οὐ θέμις ἅπαντά σε εἰδέναι, ὦ Κυνίσκε· τίνος δʼ οὖν ἕνεκα ἠρώτησας τὸ περὶ τῶν Μοιρῶν;

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ἡ Εἱμαρμένη τοίνυν καὶ ἡ Τύχη — πολυθρύλητοι γὰρ πάνυ καὶ αὗται — τίνες πότʼ εἰσὶν ἢ τί δύναται αὐτῶν ἑκατέρα; πότερον τὰ ἴσα ταῖς Μοίραις ἤ τι καὶ ὑπὲρ ἐκείνας; ἀκούω γοῦν ἁπάντων λεγόντων, μηδὲν εἶναι Τύχης καὶ Εἱμαρμένης δυνατώτερον.

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οὐ θέμις ἅπαντά σε εἰδέναι, ὦ Κυνίσκε· τίνος δʼ οὖν ἕνεκα ἠρώτησας τὸ περὶ τῶν Μοιρῶν;

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ἢν πρότερόν μοι, ὦ Ζεῦ, κἀκεῖνο εἴπῃς, εἰ καὶ ὑμῶν αὗται ἄρχουσι καὶ ἀνάγκη ὑμῖν ἠρτῆσθαι ἀπὸ τοῦ λίνου αὐτῶν.

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ἀνάγκη, ὦ Κυνίσκε. τί δʼ οὖν ἐμειδίασας;

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ἀνεμνήσθην ἐκείνων τῶν Ὁμήρου ἐπῶν·, ἐν οἷς πεποίησαι αὐτῷ ἐν τῇ ἐκκλησίᾳ τῶν θεῶν δημηγορῶν, ὁπότε ἠπείλεις αὐτοῖς ὡς ἀπὸ σειρᾶς τινος χρυσῆς ἀναρτησόμενος τὰ πάντα· ἔφησθα γὰρ αὐτὸς μὲν τὴν σειρὰν καθήσειν ἐξ οὐρανοῦ, τοὺς θεοὺς δὲ ἅμα πάντας, εἰ βούλοιντο, ἐκκρεμαμένους κατασπᾶν βιάσεσθαι,βιάσεσθαι Fritzsche : βιάζεσθαι MSS. οὐ μὴν κατασπάσειν γε, σὺσὺ vulg.: σὲ MSS. δέ, ὁπόταν ἐθελήσῃς, ῥᾳδίως ἅπαντας αὐτῇ κεν γαίῃ ἐρύσαι αὐτῇ τε θαλάσσῃ. τότε μὲν οὖν θαυμάσιος ἐδόκεις μοι τὴν βίαν καὶ ὑπέφριττον μεταξὺ ἀκούων τῶν ἐπῶν· νῦν δὲ αὐτόν σε ἤδη ὁρῶ μετὰ τῆς σειρᾶς καὶ τῶν ἀπειλῶν ἀπὸ λεπτοῦ νήματος, ὡς φής, κρεμάμενον. δοκεῖ γοῦν μοι δικαιότερον ἂν ἡ Κλωθὼ μεγαλαυχήσασθαι, ὡς καὶ σὲ αὐτὸν ἀνάσπαστον αἰωροῦσα ἐκ τοῦ ἀτράκτου καθάπερ οἱ ἁλιεῖς ἐκ τοῦ καλάμου τὰ ἰχθύδια.

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ἢν πρότερόν μοι, ὦ Ζεῦ, κἀκεῖνο εἴπῃς, εἰ καὶ ὑμῶν αὗται ἄρχουσι καὶ ἀνάγκη ὑμῖν ἠρτῆσθαι ἀπὸ τοῦ λίνου αὐτῶν.

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ἀνάγκη, ὦ Κυνίσκε. τί δʼ οὖν ἐμειδίασας;

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ἀνεμνήσθην ἐκείνων τῶν Ὁμήρου ἐπῶν, ἐν οἷς πεποίησαι αὐτῷ ἐν τῇ ἐκκλησίᾳ τῶν θεῶν δημηγορῶν, ὁπότε ἠπείλεις αὐτοῖς ὡς ἀπὸ σειρᾶς τινος χρυσῆς ἀναρτησόμενος τὰ πάντα· ἔφησθα γὰρ αὐτὸς μὲν τὴν σειρὰν καθήσειν ἐξ οὐρανοῦ, τοὺς θεοὺς δὲ ἅμα πάντας, εἰ βούλοιντο, ἐκκρεμαμένους κατασπᾶν βιάσεσθαι οὐ μὴν κατασπάσειν γε, σὺ δέ, ὁπόταν ἐθελήσῃς, ῥᾳδίως ἅπαντας αὐτῇ κεν γαίῃ ἐρύσαι αὐτῇ τε θαλάσσῃ. τότε μὲν οὖν θαυμάσιος ἐδόκεις μοι τὴν βίαν καὶ ὑπέφριττον μεταξὺ ἀκούων τῶν ἐπῶν νῦν δὲ αὐτόν σε ἤδη ὁρῶ μετὰ τῆς σειρᾶς καὶ τῶν ἀπειλῶν ἀπὸ λεπτοῦ νήματος, ὡς φής, κρεμάμενον. δοκεῖ γοῦν μοι δικαιότερον ἂν ἡ Κλωθὼ μεγαλαυχήσασθαι, ὡς καὶ σὲ αὐτὸν ἀνάσπαστον αἰωροῦσα ἐκ τοῦ ἀτράκτου καθάπερ οἱ ἁλιεῖς ἐκ τοῦ καλάμου τὰ ἰχθύδια.

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οὐκ οἶδʼ ὅ τι σοι ταυτὶ βούλεται τὰ ἐρωτήματα.

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ἐκεῖνο, ὦ Ζεῦ· καὶ πρὸς τῶν Μοιρῶν καὶ τῆς Εἱμαρμένης μὴ τραχέως μηδὲ πρὸς ὀργὴν ἀκούσῃς μου τἀληθῆ μετὰ παρρησίας λέγοντος. εἰ γὰρ οὕτως ἔχει ταῦτα καὶ πάντων αἱ Μοῖραι κρατοῦσι καὶ οὐδὲν ἂν ὑπʼ οὐδενὸς ἔτι ἀλλαγείη τῶν ἅπαξ δοξάντων αὐταῖς, τίνος ἕνεκα ὑμῖν οἱ ἄνθρωποι θύομεν καὶ ἑκατόμβας προσάγομεν εὐχόμενοι γενέσθαι ἡμῖν παρʼ ὑμῶν τἀγαθά; οὐχ ὁρῶ γὰρ ὅ τι ἂν ἀπολαύσαιμεν τῆς ἐπιμελείας ταύτης, εἰ μήτε τῶν φαύλων ἀποτροπὰς εὑρέσθαι δυνατὸν ἡμῖν ἐκ τῶν εὐχῶν μήτε ἀγαθοῦ τινος θεοσδότου ἐπιτυχεῖν.

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οὐκ οἶδʼ ὅ τι σοι ταυτὶ βούλεται τὰ ἐρωτήματα.

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ἐκεῖνο, ὦ Ζεῦ· καὶ πρὸς τῶν Μοιρῶν καὶ τῆς Εἱμαρμένης μὴ τραχέως μηδὲ πρὸς ὀργὴν ἀκούσῃς μου τἀληθῆ μετὰ παρρησίας λέγοντος. εἰ γὰρ οὕτως ἔχει ταῦτα καὶ πάντων αἱ Μοῖραι κρατοῦσι καὶ οὐδὲν ἂν ὑπʼ οὐδενὸς ἔτι ἀλλαγείη τῶν ἅπαξ δοξάντων αὐταῖς, τίνος ἕνεκα ὑμῖν οἱ ἄνθρωποι θύομεν καὶ ἑκατόμβας προσάγομεν εὐχόμενοι γενέσθαι ἡμῖν παρʼ ὑμῶν τἀγαθά; οὐχ ὁρῶ γὰρ ὅ τι ἂν ἀπολαύσαιμεν τῆς ἐπιμελείας ταύτης, εἰ μήτε τῶν φαύλων ἀποτροπὰς εὑρέσθαι δυνατὸν ἡμῖν ἐκ τῶν εὐχῶν μήτε ἀγαθοῦ τινος θεοσδότου ἐπιτυχεῖν.

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οἶδα ὅθεν σοι τὰ κομψὰ ταῦτα ἐρωτήματά ἐστιν, παρὰ τῶν καταράτων σοφιστῶν, οἳ μηδὲ προνοεῖν ἡμᾶς τῶν ἀνθρώπων φασίν· ἐκεῖνοι γοῦν τὰ τοιαῦτα ἐρωτῶσιν ὑπʼ ἀσεβείας, ἀποτρέποντες καὶ τοὺς ἄλλους θύειν καὶ εὔχεσθαι ὡς εἰκαῖον ὄν· ἡμᾶς γὰρ οὔτʼ ἐπιμελεῖσθαι τῶν πραττομένων παρʼ ὑμῖν οὔθʼ ὅλως τι δύνασθαι πρὸς τὰ ἐν τῇ γῇ πράγματα. πλὴν οὐ χαιρήσουσί γε τὰ τοιαῦτα διεξιόντες.

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οὐ μὰ τὸν τῆς Κλωθοῦς ἄτρακτον, ὦ Ζεῦ, οὐχ ὑπʼ ἐκείνων ἀναπεισθεὶς ταῦτά σε ἠρώτησα, ὁ δὲ λόγος αὐτὸς οὐκ οἶδʼ ὅπως ἡμῖν προϊὼν εἰς τοῦτο ἀπέβη, περιττὰς εἶναι τὰς θυσίας. αὖθις δʼ, εἰ δοκεῖ, διὰ βραχέων ἐρήσομαί σε, σὺ δὲ μὴ ὀκνήσῃς ἀποκρίνασθαι, καὶ ὅπως ἀσφαλέστερον ἀποκρινῇ.

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ἐρώτα, εἴ σοι σχολὴ τὰ τοιαῦτα ληρεῖν.

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οἶδα ὅθεν σοι τὰ κομψὰ ταῦτα ἐρωτήματά ἐστιν, παρὰ τῶν καταράτων σοφιστῶν, οἳ μηδὲ προνοεῖν ἡμᾶς τῶν ἀνθρώπων φασὶν ἐκεῖνοι γοῦν τὰ τοιαῦτα ἐρωτῶσιν ὑπʼ ἀσεβείας, ἀποτρέποντες καὶ τοὺς ἄλλους θύειν καὶ εὔχεσθαι ὡς εἰκαῖον ὄν· ἡμᾶς γὰρ οὔτʼ ἐπιμελεῖσθαι τῶν πραττομένων παρʼ ὑμῖν οὔθʼ ὅλως τι δύνασθαι πρὸς τὰ ἐν τῇ γῇ πράγματα. πλὴν οὐ χαιρήσουσί γε τὰ τοιαῦτα διεξιόντες.

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οὐ μὰ τὸν τῆς Κλωθοῦς ἄτρακτον, ὦ Ζεῦ, οὐχ ὑπʼ ἐκείνων ἀναπεισθεὶς ταῦτά σε ἠρώτησα, ὁ δὲ λόγος αὐτὸς οὐκ οἶδʼ ὅπως ἡμῖν προϊὼν εἰς τοῦτο ἀπέβη, περιττὰς εἶναι τὰς θυσίας. αὖθις δʼ, εἰ δοκεῖ, διὰ βραχέων ἐρήσομαί σε, σὺ δὲ μὴ ὀκνήσῃς ἀποκρίνασθαι, καὶ ὅπως ἀσφαλέστερον ἀποκρινῇ.

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ἐρώτα, εἴ σοι σχολὴ τὰ τοιαῦτα ληρεῖν.

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πάντα φὴς ἐκ τῶν Μοιρῶν γίγνεσθαι;

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φημὶ γάρ.

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ὑμῖν δὲ δυνατὸν ἀλλάττειν ταῦτα καὶ ἀνακλώθειν;

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οὐδαμῶς.

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βούλει οὖν ἐπαγάγω καὶ τὸ μετὰ τοῦτο, ἢ δῆλον, κἂν μὴ εἴπω αὐτό;

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δῆλον μέν. οἱ δέ γε θύοντες οὐ τῆς χρείας ἕνεκα θύουσιν, ἀντίδοσιν δήδή Α.Μ.Η.: δέ γ; Not in β. τινα ποιούμενοι καὶ ὥσπερ ὠνούμενοι τὰ ἀγαθὰ παρʼ ἡμῶν, ἀλλὰ τιμῶντες ἄλλως τὸ βέλτιον.

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ἱκανὸν καὶ τοῦτο, εἰ καὶ σὺ φὴς ἐπὶ μηδενὶ χρησίμῳ γίγνεσθαι τὰς θυσίας, εὐγνωμοσύνῃ δέ τινι τῶν ἀνθρώπων τιμώντων τὸ βέλτιον. καίτοι εἴ τις τῶν σοφιστῶν ἐκείνων παρῆν, ἤρετο ἄν σε καθʼ ὅ τι βελτίους φὴς τοὺς θεούς, καὶ ταῦτα ὁμοδούλους τῶν ἀνθρώπων ὄντας καὶ ὑπὸ ταῖς αὐταῖς δεσποίναις ταῖς Μοίραις ταττομένους. οὐ γὰρ ἀποχρήσει αὐτοῖς τὸ ἀθανάτους εἶναι, ὡς διʼ αὐτὸ ἀμείνους δοκεῖν· ἐπεὶ τοῦτό γε μακρῷ χεῖρόν ἐστιν, εἴγε τοὺς μὲν κἂν ὁ θάνατος εἰς ἐλευθερίαν ἀφείλετο, ὑμῖν δὲ εἰς ἄπειρον ἐκπίπτει τὸ πρᾶγμα καὶ ἀΐδιος ἡ δουλεία γίνεται ὑπὸ μακρῷ τῷ λίνῳ στρεφομένη.

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πάντα φὴς ἐκ τῶν Μοιρῶν γίγνεσθαι;

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φημὶ γάρ.

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ὑμῖν δὲ δυνατὸν ἀλλάττειν ταῦτα καὶ ἀνακλώθειν;

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οὐδαμῶς.

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βούλει οὖν ἐπαγάγω καὶ τὸ μετὰ τοῦτο, ἢ δῆλον, κἂν μὴ εἴπω αὐτό;

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δῆλον μέν. οἱ δέ γε θύοντες οὐ τῆς χρείας ἕνεκα θύουσιν, ἀντίδοσιν δὴ τινα ποιούμενοι καὶ ὥσπερ ὠνούμενοι τὰ ἀγαθὰ παρʼ ἡμῶν, ἀλλὰ τιμῶντες ἄλλως τὸ βέλτιον.

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ἱκανὸν καὶ τοῦτο, εἰ καὶ σὺ φὴς ἐπὶ μηδενὶ χρησίμῳ γίγνεσθαι τὰς θυσίας, εὐγνωμοσύνῃ δέ τινι τῶν ἀνθρώπων τιμώντων τὸ βέλτιον. καίτοι εἴ τις τῶν σοφιστῶν ἐκείνων παρῆν, ἤρετο ἄν σε καθʼ ὅ τι βελτίους φὴς τοὺς θεούς, καὶ ταῦτα ὁμοδούλους τῶν ἀνθρώπων ὄντας καὶ ὑπὸ ταῖς αὐταῖς δεσποίναις ταῖς Μοίραις ταττομένους. οὐ γὰρ ἀποχρήσει αὐτοῖς τὸ ἀθανάτους εἶναι, ὡς διʼ αὐτὸ ἀμείνους δοκεῖν· ἐπεὶ τοῦτό γε μακρῷ χεῖρόν ἐστιν, εἴγε τοὺς μὲν κἂν ὁ θάνατος εἰς ἐλευθερίαν ἀφείλετο, ὑμῖν δὲ εἰς ἄπειρον ἐκπίπτει τὸ πρᾶγμα καὶ ἀΐδιος ἡ δουλεία γίνεται ὑπὸ μακρῷ τῷ λίνῳ στρεφομένη.

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ἀλλʼ, ὦ Κυνίσκε, τὸ ἀΐδιον τοῦτο καὶ ἄπειρον εὔδαιμον ἡμῖν ἐστι καὶ ἐν ἅπασιν ἀγαθοῖς ἡμεῖς βιοῦμεν.

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οὐχ ἅπαντες, ὦ Ζεῦ, ἀλλὰ διώρισται καὶ παρʼ ὑμῖν τὸ πρᾶγμα καὶ πολλὴ ταραχὴ ἔνεστι· σὺ μὲν γὰρ εὐδαίμων, βασιλεὺς γάρ, καὶ δύνασαι ἀνασπᾶν τὴν γῆν καὶ τὴν θάλασσαν ὥσπερ ἱμονιὰν καθείς· ὁ δὲ Ἥφαιστος χωλός ἐστι, βαναυσός τις καὶ πυρίτης τὴν τέχνην· ὁ Προμηθεὺς δὲ καὶ ἀνεσκολοπίσθη ποτέ. τὸν γὰρ πατέρα σου τί ἂν λέγοιμι, πεδήτην ἔτι ἐν τῷ Ταρτάρῳ ὄντα; καὶ ἐρᾶν δὲ ὑμᾶς φασι καὶ τιτρώσκεσθαι καὶ δουλεύειν ἐνίοτε παρὰ τοῖς ἀνθρώποις, ὥσπερ ἀμέλει καὶ τὸν σὸν ἀδελφὸν παρὰ Λαομέδοντι καὶ παρʼ Ἀδμήτῳ τὸν Ἀπόλλω. ταῦτα δέ μοι οὐ πάνυ εὐδαίμονα δοκεῖ, ἀλλʼ ἐοίκασιν ὑμῶν οἱ μέν τινες εὐτυχεῖς τε καὶ εὔμοιροι εἶναι, οἱ δὲ ἔμπαλιν· ἐῶ γὰρ λέγειν, ὅτι καὶ λῃστεύεσθε ὥσπερ ἡμεῖς καὶ περισυλᾶσθε ὑπὸ τῶν ἱεροσύλων καὶ ἐκ πλουσιωτάτων πενέστατοι ἐν ἀκαρεῖ γίγνεσθε· πολλοὶ δὲ καὶ κατεχωνεύθησαν ἤδη χρυσοῖ ἢ ἀργυροῖ ὄντες, οἷς τοῦτο εἵμαρτο δηλαδή.

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ἀλλʼ, ὦ Κυνίσκε, τὸ ἀΐδιον τοῦτο καὶ ἄπειρον εὔδαιμον ἡμῖν ἐστι καὶ ἐν ἅπασιν ἀγαθοῖς ἡμεῖς βιοῦμεν.

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οὐχ ἅπαντες, ὦ Ζεῦ, ἀλλὰ διώρισται καὶ παρʼ ὑμῖν τὸ πρᾶγμα καὶ πολλὴ ταραχὴ ἔνεστι· σὺ μὲν γὰρ εὐδαίμων, βασιλεὺς γάρ, καὶ δύνασαι ἀνασπᾶν τὴν γῆν καὶ τὴν θάλασσαν ὥσπερ ἱμονιὰν καθείς· ὁ δὲ Ἥφαιστος χωλός ἐστι, βαναυσός τις καὶ πυρίτης τὴν τέχνην ὁ Προμηθεὺς δὲ καὶ ἀνεσκολοπίσθη ποτέ. τὸν γὰρ πατέρα σου τί ἂν λέγοιμι, πεδήτην ἔτι ἐν τῷ Ταρτάρῳ ὄντα; καὶ ἐρᾶν δὲ ὑμᾶς φασι καὶ τιτρώσκεσθαι καὶ δουλεύειν ἐνίοτε παρὰ τοῖς ἀνθρώποις, ὥσπερ ἀμέλει καὶ τὸν σὸν ἀδελφὸν παρὰ Λαομέδοντι καὶ παρʼ Ἀδμήτῳ τὸν Ἀπόλλω. ταῦτα δέ μοι οὐ πάνυ εὐδαίμονα δοκεῖ, ἀλλʼ ἐοίκασιν ὑμῶν οἱ μέν τινες εὐτυχεῖς τε καὶ εὔμοιροι εἶναι, οἱ δὲ ἔμπαλιν ἐῶ γὰρ λέγειν, ὅτι καὶ λῃστεύεσθε ὥσπερ ἡμεῖς καὶ περισυλᾶσθε ὑπὸ τῶν ἱεροσύλων καὶ ἐκ πλουσιωτάτων πενέστατοι ἐν ἀκαρεῖ γίγνεσθε· πολλοὶ δὲ καὶ κατεχωνεύθησαν ἤδη χρυσοῖ ἢ ἀργυροῖ ὄντες, οἷς τοῦτο εἵμαρτο δηλαδή.

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ὁρᾷς; ταῦτʼ ἤδη ὑβριστικά, ὦ Κυνίσκε, φής· καί σοι τάχα μεταμελήσει ποτὲ αὐτῶν.

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φείδου, ὦ Ζεῦ, τῶν ἀπειλῶν, εἰδὼς οὐδέν με πεισόμενον ὅ τι μὴ καὶ τῇ Μοίρᾳ πρὸ σοῦ ἔδοξεν· ἐπεὶ οὐδʼ αὐτοὺς ἐκείνους ὁρῶ τοὺς ἱεροσύλους κολαζομένους, ἀλλʼ οἵ γε πλεῖστοι διαφεύγουσιν ὑμᾶς· οὐ γὰρ εἵμαρτο, οἶμαι, ἁλῶναι αὐτούς.

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οὐκ ἔλεγον ὡς ἄρʼ ἐκείνων τις εἶ τῶν ἀναιρούντων τὴν πρόνοιαν τῷ λόγῳ;

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πάνυ, ὦ Ζεῦ, δέδιας αὐτούς, οὐκ οἶδα ὅτου ἕνεκα· πάντα γοῦν ὁπόσα ἂν εἴπω, ὑποπτεύεις ἐκείνων παιδεύματα εἶναι.

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ὁρᾷς; ταῦτʼ ἤδη ὑβριστικά, ὦ Κυνίσκε, φής· καί σοι τάχα μεταμελήσει ποτὲ αὐτῶν.

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φείδου, ὦ Ζεῦ, τῶν ἀπειλῶν, εἰδὼς οὐδέν με πεισόμενον ὅ τι μὴ καὶ τῇ Μοίρᾳ πρὸ σοῦ ἔδοξεν ἐπεὶ οὐδʼ αὐτοὺς ἐκείνους ὁρῶ τοὺς ἱεροσύλους κολαζομένους, ἀλλʼ οἵ γε πλεῖστοι διαφεύγουσιν ὑμᾶς· οὐ γὰρ εἵμαρτο, οἶμαι, ἁλῶναι αὐτούς.

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οὐκ ἔλεγον ὡς ἄρʼ ἐκείνων τις εἶ τῶν ἀναιρούντων τὴν πρόνοιαν τῷ λόγῳ;

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πάνυ, ὦ Ζεῦ, δέδιας αὐτούς, οὐκ οἶδα ὅτου ἕνεκα· πάντα γοῦν ὁπόσα ἂν εἴπω, ὑποπτεύεις ἐκείνων παιδεύματα εἶναι.

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ἐγὼ δὲ — παρὰ τίνος γὰρ ἂν ἄλλου τἀληθὲς ἢ παρὰ σοῦ μάθοιμι; — ἡδέως δʼ ἂν καὶ τοῦτο ἐροίμην σε, τίς ἡ Πρόνοια ὑμῖν αὕτη ἐστί, Μοῖρά τις ἢ καὶ ὑπὲρ ταύτας θεὸς ὥσπερ, ἄρχουσα καὶ αὐτῶν ἐκείνων;

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ἤδη σοι καὶ πρότερον ἔφην οὐ θεμιτὸν εἶναι πάντα σε εἰδέναι. σὺ δʼ ἕν τι ἐν ἀρχῇ ἐρωτήσειν φήσας οὐ παύῃ τοσαῦτα πρός με λεπτολογούμενος· καὶ ὁρῶ ὅτι σοι τὸ κεφάλαιόν ἐστι τοῦ λόγου ἐπιδεῖξαι οὐδενὸς ἡμᾶς προνοοῦντας τῶν ἀνθρωπίνων.

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οὐκ ἐμὸν τοῦτο, ἀλλὰ σὺ μικρὸν ἔμπροσθεν ἔφησθα τὰς Μοίρας εἶναι τὰς ἅπαντα ἐπιτελούσας· εἰ μὴ μεταμέλει σοι ἐκείνων καὶ ἀνατίθεσαι αὖθις τὰ εἰρημένα καὶ ἀμφισβητεῖτε τῆς ἐπιμελείας παρωσάμενοι τὴν Εἱμαρμένην;

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ἐγὼ δὲ — παρὰ τίνος γὰρ ἂν ἄλλου τἀληθὲς ἢ παρὰ σοῦ μάθοιμι; — ἡδέως δʼ ἂν καὶ τοῦτο ἐροίμην σε, τίς ἡ Πρόνοια ὑμῖν αὕτη ἐστί, Μοῖρά τις ἢ καὶ ὑπὲρ ταύτας θεὸς ὥσπερ, ἄρχουσα καὶ αὐτῶν ἐκείνων;

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ἤδη σοι καὶ πρότερον ἔφην οὐ θεμιτὸν εἶναι πάντα σε εἰδέναι. σὺ δʼ ἕν τι ἐν ἀρχῇ ἐρωτήσειν φήσας οὐ παύῃ τοσαῦτα πρός με λεπτολογούμενος· καὶ ὁρῶ ὅτι σοι τὸ κεφάλαιόν ἐστι τοῦ λόγου ἐπιδεῖξαι οὐδενὸς ἡμᾶς προνοοῦντας τῶν ἀνθρωπίνων.

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οὐκ ἐμὸν τοῦτο, ἀλλὰ σὺ μικρὸν ἔμπροσθεν ἔφησθα τὰς Μοίρας εἶναι τὰς ἅπαντα ἐπιτελούσας· εἰ μὴ μεταμέλει σοι ἐκείνων καὶ ἀνατίθεσαι αὖθις τὰ εἰρημένα καὶ ἀμφισβητεῖτε τῆς ἐπιμελείας παρωσάμενοι τὴν Εἱμαρμένην;

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οὐδαμῶς, ἀλλʼ ἡ Μοῖρα διʼ ἡμῶν ἕκαστα ἐπιτελεῖ.

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μανθάνω· ὑπηρέται καὶ διάκονοί τινες τῶν Μοιρῶν εἶναί φατε. πλὴν ἀλλὰ καὶ οὕτως ἐκεῖναι ἂν εἶεν αἱ προνοοῦσαι, ὑμεῖς δὲ ὥσπερ σκεύη τινὰ καὶ ἐργαλεῖά ἐστε αὐτῶν.

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πῶς λέγεις;

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ὥσπερ, οἶμαι, καὶ τὸ σκέπαρνον τῷ τέκτονι καὶ τὸ τρύπανον συνεργεῖ μέν τι πρὸς τὴν τέχνην, οὐδεὶς δʼ ἂν εἴποι ὡς ταῦτα ὁ τεχνίτης ἐστίν, οὐδʼ ἡ ναῦς ἔργον τοῦ σκεπάρνου ἢ τοῦ τρυπάνου, ἀλλὰ τοῦ ναυπηγοῦ· ἀνάλογον τοίνυν ἡ μὲν ναυπηγουμένη ἕκαστα ἡ Εἱμαρμένη ἐστίν, ὑμεῖς δέ, εἴπερ ἄρα, τρύπανα καὶ σκέπαρνά ἐστε τῶν Μοιρῶν· καί, ὡς ἔοικεν, οἱ ἄνθρωποι δέον τῇ Εἱμαρμένῃ θύειν καὶ παρʼ ἐκείνης αἰτεῖν τἀγαθά, οἱ δʼ ἐφʼ ὑμᾶς ἴασι προσόδοις καὶ θυσίαις γεραίροντες· ἢ οὐδὲ τὴν Εἱμαρμένην τιμῶντες εἰς δέον ἂν αὐτὸ ἔπραττον· οὐ γὰρ οἶμαι δυνατὸν εἶναι οὐδὲ αὐταῖς ἔτι ταῖς Μοίραις ἀλλάξαι τι καὶ μετατρέψαι τῶν ἐξ ἀρχῆς δοξάντων περὶ ἑκάστου· ἡ γοῦν Ἄτροπος οὐκ ἀνάσχοιτʼ ἄν, εἴ τις εἰς τὸ ἐναντίον στρέψειε τὸν ἄτρακτον ἀναλύων τῆς Κλωθοῦς τὸ ἔργον.

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οὐδαμῶς, ἀλλʼ ἡ Μοῖρα διʼ ἡμῶν ἕκαστα ἐπιτελεῖ.

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μανθάνω· ὑπηρέται καὶ διάκονοί τινες τῶν Μοιρῶν εἶναί φατε. πλὴν ἀλλὰ καὶ οὕτως ἐκεῖναι ἂν εἶεν αἱ προνοοῦσαι, ὑμεῖς δὲ ὥσπερ σκεύη τινὰ καὶ ἐργαλεῖά ἐστε αὐτῶν.

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πῶς λέγεις;

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ὥσπερ, οἶμαι, καὶ τὸ σκέπαρνον τῷ τέκτονι καὶ τὸ τρύπανον συνεργεῖ μέν τι πρὸς τὴν τέχνην, οὐδεὶς δʼ ἂν εἴποι ὡς ταῦτα ὁ τεχνίτης ἐστίν, οὐδʼ ἡ ναῦς ἔργον τοῦ σκεπάρνου ἢ τοῦ τρυπάνου, ἀλλὰ τοῦ ναυπηγοῦ· ἀνάλογον τοίνυν ἡ μὲν ναυπηγουμένη ἕκαστα ἡ Εἱμαρμένη ἐστίν, ὑμεῖς δέ, εἴπερ ἄρα, τρύπανα καὶ σκέπαρνά ἐστε τῶν Μοιρῶν· καί, ὡς ἔοικεν, οἱ ἄνθρωποι δέον τῇ Εἱμαρμένῃ θύειν καὶ παρʼ ἐκείνης αἰτεῖν τἀγαθά, οἱ δʼ ἐφʼ ὑμᾶς ἴασι προσόδοις καὶ θυσίαις γεραίροντες· ἢ οὐδὲ τὴν Εἱμαρμένην τιμῶντες εἰς δέον ἂν αὐτὸ ἔπραττον οὐ γὰρ οἶμαι δυνατὸν εἶναι οὐδὲ αὐταῖς ἔτι ταῖς Μοίραις ἀλλάξαι τι καὶ μετατρέψαι τῶν ἐξ ἀρχῆς δοξάντων περὶ ἑκάστου· ἡ γοῦν Ἄτροπος οὐκ ἀνάσχοιτʼ ἄν, εἴ τις εἰς τὸ ἐναντίον στρέψειε τὸν ἄτρακτον ἀναλύων τῆς Κλωθοῦς τὸ ἔργον.

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σὺ δʼ ἤδη, ὦ Κυνίσκε, οὐδὲ τὰς Μοίρας τιμᾶσθαι πρὸς τῶν ἀνθρώπων ἀξιοῖς; ἀλλʼ ἔοικας ἅπαντα συγχεῖν προαιρεῖσθαι. ἡμεῖς δὲ εἰ καὶ μηδενὸς ἄλλου ἕνεκα, τοῦ γε μαντεύεσθαι καὶ προμηνύειν ἕκαστα τῶν ὑπὸ τῆς Μοίρας κεκυρωμένων δικαίως τιμῴμεθʼ ἄν.

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τὸ μὲν ὅλον, ἄχρηστον, ὦ Ζεῦ, προειδέναι τὰ μέλλοντα οἷς γε τὸ φυλάξασθαι αὐτὰ παντελῶς ἀδύνατον· εἰ μὴ ἄραεἰ μὴ ἄρα Marcilius : εἰ μὴ παρὰ γ; ἐκτδς εἰ μὴ β. τοῦτο φής, ὡς ὁ προμαθὼν ὅτι ὑπʼ αἰχμῆς σιδηρᾶς τεθνήξεται δύναιτʼ ἂν ἐκφυγεῖν τὸν θάνατον καθείρξας ἑαυτόν; ἀλλʼ ἀδύνατον· ἐξάξειἐξάξει Jensius: ἐξάγει MSS. γὰρ αὐτὸν ἡ Μοῖρα κυνηγετήσοντα καὶ παραδώσει τῇ αἰχμῇ· καὶ ὁ Ἄδραστος ἐπὶ τὸν σῦν ἀφεὶς τὴν λόγχην ἐκείνου μὲν ἁμαρτήσεται, φονεύσει δὲ τὸν Κροίσου παῖδα, ὡς ἂν ἀπʼ ἰσχυρᾶς ἐμβολῆςἐμβολῆς Fritzsche : ἐντολῆς β; προστάγματος γ. τῶν Μοιρῶν φερομένου τοῦ ἀκοντίου ἐπὶ τὸν νεανίσκον.

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σὺ δʼ ἤδη, ὦ Κυνίσκε, οὐδὲ τὰς Μοίρας τιμᾶσθαι πρὸς τῶν ἀνθρώπων ἀξιοῖς; ἀλλʼ ἔοικας ἅπαντα συγχεῖν προαιρεῖσθαι. ἡμεῖς δὲ εἰ καὶ μηδενὸς ἄλλου ἕνεκα, τοῦ γε μαντεύεσθαι καὶ προμηνύειν ἕκαστα τῶν ὑπὸ τῆς Μοίρας κεκυρωμένων δικαίως τιμῴμεθʼ ἄν.

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τὸ μὲν ὅλον, ἄχρηστον, ὦ Ζεῦ, προειδέναι τὰ μέλλοντα οἷς γε τὸ φυλάξασθαι αὐτὰ παντελῶς ἀδύνατον εἰ μὴ ἄρα τοῦτο φής, ὡς ὁ προμαθὼν ὅτι ὑπʼ αἰχμῆς σιδηρᾶς τεθνήξεται δύναιτʼ ἂν ἐκφυγεῖν τὸν θάνατον καθείρξας ἑαυτόν; ἀλλʼ ἀδύνατον ἐξάξει γὰρ αὐτὸν ἡ Μοῖρα κυνηγετήσοντα καὶ παραδώσει τῇ αἰχμῇ· καὶ ὁ Ἄδραστος ἐπὶ τὸν σῦν ἀφεὶς τὴν λόγχην ἐκείνου μὲν ἁμαρτήσεται, φονεύσει δὲ τὸν Κροίσου παῖδα, ὡς ἂν ἀπʼ ἰσχυρᾶς ἐμβολῆς τῶν Μοιρῶν φερομένου τοῦ ἀκοντίου ἐπὶ τὸν νεανίσκον.

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τὸ μὲν γὰρ τοῦ Λαΐου καὶ γελοῖον, τό· +μὴ σπεῖρε τέκνων ἄλοκα δαιμόνων βίᾳ· -

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τὸ μὲν γὰρ τοῦ Λαΐου καὶ γελοῖον, τό· μὴ σπεῖρε τέκνων ἄλοκα δαιμόνων βίᾳ· εἰ γὰρ τεκνώσεις φησὶ παῖδʼ, ἀποκτενεῖ σʼ ὁ φύς. περιττὴ γάρ, οἶμαι, ἡ παραίνεσις πρὸς τὰ πάντως οὕτω γενησόμενα. τοιγάρτοι μετὰ τὸν χρησμὸν καὶ ἔσπειρεν καὶ ὁ φὺς ἀπέκτεινεν αὐτόν. ὥστε οὐχ ὁρῶ ἀνθʼ ὅτου ἀπαιτεῖτε τὸν μισθὸν ἐπὶ τῇ μαντικῇ.

+εἰ γὰρ τεκνώσεις (φησὶ) παῖδʼ, ἀποκτενεῖ ς’ ὁ φύς. + περιττὴ γάρ, οἶμαι, ἡ παραίνεσις πρὸς τὰ πάντως οὕτω γενησόμενα. τοιγάρτοι μετὰ τὸν χρησμὸν καὶ ἔσπειρεν καὶ ὁ φὺς ἀπέκτεινεν αὐτόν. ὥστε οὐχ ὁρῶ ἀνθʼ ὅτου ἀπαιτεῖτε τὸν μισθὸν ἐπὶ τῇ μαντικῇ.

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ἐῶ γὰρ λέγειν ὡς λοξὰ καὶ ἐπαμφοτερίζοντα τοῖς πολλοῖς χρᾶν εἰώθατε, οὐ πάνυ ἀποσαφοῦντες εἰ ὁ τὸν Ἅλυν διαβὰς τὴν αὑτοῦ ἀρχὴν καταλύσει ἢ τὴν τοῦ Κύρου· ἄμφω γὰρ δύναται ὁ χρησμός.

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ἦν τις, ὦ Κυνίσκε, τῷ Ἀπόλλωνι ὀργῆς αἰτία κατὰ τοῦ Κροίσου, διότι ἐπειρᾶτο ἐκεῖνος αὐτοῦ ἄρνεια κρέα καὶ χελώνην ἐς τὸ αὐτὸ ἕψων.

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ἐχρῆν μὲν μηδὲ ὀργίζεσθαι θεὸν ὄντα· πλὴν ἀλλὰ καὶ τὸ ἐξαπατηθῆναι τῷ Λυδῷ ἐπέπρωτο, οἶμαι, καὶ ὅλως τὸ μὴ σαφῶς ἀκοῦσαι τὰ μέλλοντα ἡ Εἱμαρμένη ἐπέκλωσεν ὥστε καὶ μαντικὴ ὑμῶν ἐκείνης μέρος ἐστίν.

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ἐῶ γὰρ λέγειν ὡς λοξὰ καὶ ἐπαμφοτερίζοντα τοῖς πολλοῖς χρᾶν εἰώθατε, οὐ πάνυ ἀποσαφοῦντες εἰ ὁ τὸν Ἅλυν διαβὰς τὴν αὑτοῦ ἀρχὴν καταλύσει ἢ τὴν τοῦ Κύρου· ἄμφω γὰρ δύναται ὁ χρησμός.

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ἦν τις, ὦ Κυνίσκε, τῷ Ἀπόλλωνι ὀργῆς αἰτία κατὰ τοῦ Κροίσου, διότι ἐπειρᾶτο ἐκεῖνος αὐτοῦ ἄρνεια κρέα καὶ χελώνην ἐς τὸ αὐτὸ ἕψων.

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ἐχρῆν μὲν μηδὲ ὀργίζεσθαι θεὸν ὄντα· πλὴν ἀλλὰ καὶ τὸ ἐξαπατηθῆναι τῷ Λυδῷτῷ Λυδῷ Harmon: τῷ Λυδῷ ὑπο τοῦ χρησμοῦ MSS.: ὑπὸ τοῦ χρησμοῦ τῷ Λυδῷ Κ. Schwartz. ἐπέπρωτο, οἶμαι, καὶ ὅλωςὅλως Jacobitz: ἄλλως MSS. τὸ μὴ σαφῶς ἀκοῦσαι τὰ μέλλοντα ἡ Εἱμαρμένη ἐπέκλωσεν· ὥστε καὶ ἡ μαντικὴ ὑμῶν ἐκείνης μέρος ἐστίν.

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ἡμῖν δὲ οὐδὲν ἀπολείπεις, ἀλλὰ μάτην θεοί ἐσμεν, οὔτε πρόνοιάν τινα εἰσφερόμενοι εἰς τὰ πράγματα οὔτε τῶν θυσιῶν ἄξιοι καθάπερ τρύπανα ὡς ἀληθῶς ἢ σκέπαρνα; καί μοι δοκεῖς εἰκότως μου καταφρονεῖν, ὅτι κεραυνόν, ὡς ὁρᾷς, διηγκυλημένος ἀνέχομαί σε τοσαῦτα καθʼ ἡμῶν διεξιόντα.

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βάλλε, ὦ Ζεῦ, εἴ μοι καὶ κεραυνῷ πληγῆναι εἵμαρται, καὶ σὲ οὐδὲν αἰτιάσομαι τῆς πληγῆς, ἀλλὰ τὴν Κλωθὼ τὴν διὰ σοῦ τιτρώσκουσαν οὐδὲ γὰρ τὸν κεραυνὸν αὐτὸν φαίην ἂν αἴτιον μοι γενέσθαι τοῦ τραύματος. πλὴν ἐκεῖνό γε ὑμᾶς ἐρήσομαι καὶ σὲ καὶ τὴν Εἱμαρμένην σὺ δέ μοι καὶ ὑπὲρ ἐκείνης ἀπόκριναι· ἀνέμνησας γάρ με ἀπειλήσας.

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ἡμῖν δὲ οὐδὲν ἀπολείπεις, ἀλλὰ μάτην θεοί ἐσμεν, οὔτε πρόνοιάν τινα εἰσφερόμενοι εἰς τὰ πράγματα οὔτε τῶν θυσιῶν ἄξιοι καθάπερ τρύπανα ὡς ἀληθῶς ἢ σκέπαρνα; καί μοι δοκεῖς εἰκότως μου καταφρονεῖν, ὅτι κεραυνόν, ὡς ὁρᾷς, διηγκυλημένος ἀνέχομαί σε τοσαῦτα καθʼ ἡμῶν διεξιόντα.

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βάλλε, ὦ Ζεῦ, εἴ μοι καὶ κεραυνῷ πληγῆναι εἵμαρται, καὶ σὲ οὐδὲν αἰτιάσομαι τῆς πληγῆς, ἀλλὰ τὴν Κλωθὼ τὴν διὰ σοῦ τιτρώσκουσαν· οὐδὲ γὰρ τὸν κεραυνὸν αὐτὸν φαίην ἂν αἴτιον μοι γενέσθαι τοῦ τραύματος. πλὴν ἐκεῖνό γε ὑμᾶς ἐρήσομαι καὶ σὲ καὶ τὴν Εἱμαρμένην· σὺ δέ μοι καὶ ὑπὲρ ἐκείνης ἀπόκριναι· ἀνέμνησας γάρ με ἀπειλήσας.

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τί δήποτε τοὺς ἱεροσύλους καὶ λῃστὰς ἀφέντες καὶ τοσούτους ὑβριστὰς καὶ βιαίους καὶ ἐπιόρκους δρῦν τινα πολλάκις κεραυνοῦτε ἢ λίθον ἢ νεὼς ἱστὸν οὐδὲν ἀδικούσης, ἐνίοτε δὲ χρηστόν τινα καὶ ὅσιον ὁδοιπόρον; τί σιωπᾷς, ὦ Ζεῦ; ἢ οὐδὲ τοῦτό με θέμις εἰδέναι;

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οὐ γάρ, ὦ Κυνίσκε. σὺ δὲ πολυπράγμων τις εἶ καὶ οὐκ οἶδʼ ὅθεν ταῦτα ἥκεις μοι συμπεφορηκώς.

- Κυνίσκος -

οὐκοῦν μηδὲ ἐκεῖνο ὑμᾶς ἔρωμαι, σέ τε καὶ τὴν Πρόνοιαν καὶ τὴν Εἱμαρμένην, τί δήποτε Φωκίων μὲν ὁ χρηστὸς ἐν τοσαύτῃ πενίᾳ καὶ σπάνει τῶν ἀναγκαίων ἀπέθανε καὶ Ἀριστείδης πρὸ αὐτοῦ, Καλλίας δὲ καὶ Ἀλκιβιάδης, ἀκόλαστα μειράκια, ὑπερεπλούτουν καὶ Μειδίας ὁ ὑβριστὴς καὶ Χάροψ ὁ Αἰγινήτης, κίναιδος ἄνθρωπος, τὴν μητέρα λιμῷ ἀπεκτονώς, καὶ πάλιν Σωκράτης μὲν παρεδόθη τοῖς ἕνδεκα, Μέλητος δὲ οὐ παρεδόθη, καὶ Σαρδανάπαλλος μὲν ἐβασίλευε θῆλυς ὤν, Γώχης δὲ ἀνὴρ ἐνάρετος ἀνεσκολοπίσθη πρὸς αὐτοῦ, διότι μὴ ἠρέσκετο τοῖς γιγνομένοις·

+
+ Κυνίσκος +

τί δήποτε τοὺς ἱεροσύλους καὶ λῃστὰς ἀφέντες καὶ τοσούτους ὑβριστὰς καὶ βιαίους καὶ ἐπιόρκους δρῦν τινα πολλάκις κεραυνοῦτε ἢ λίθον ἢ νεὼς ἱστὸν οὐδὲν ἀδικούσης, ἐνίοτε δὲ χρηστόν τινα καὶ ὅσιον ὁδοιπόρον; τί σιωπᾷς, ὦ Ζεῦ; ἢ οὐδὲ τοῦτό με θέμις εἰδέναι;

+ Ζεύς +

οὐ γάρ, ὦ Κυνίσκε. σὺ δὲ πολυπράγμων τις εἶ καὶ οὐκ οἶδʼ ὅθεν ταῦτα ἥκεις μοι συμπεφορηκώς.

+ Κυνίσκος +

οὐκοῦν μηδὲ ἐκεῖνο ὑμᾶς ἔρωμαι, σέ τε καὶ τὴν Πρόνοιαν καὶ τὴν Εἱμαρμένην, τί δήποτε Φωκίων μὲν ὁ χρηστὸς ἐν τοσαύτῃ πενίᾳ καὶ σπάνει τῶν ἀναγκαίων ἀπέθανε καὶ Ἀριστείδης πρὸ αὐτοῦ, Καλλίας δὲ καὶ Ἀλκιβιάδης, ἀκόλαστα μειράκια, ὑπερεπλούτουν καὶ Μειδίας ὁ ὑβριστὴς καὶ Χάροψ ὁ Αἰγινήτης, κίναιδος ἄνθρωπος, τὴν μητέρα λιμῷ ἀπεκτονώς, καὶ πάλιν Σωκράτης μὲν παρεδόθη τοῖς ἕνδεκα, Μέλητος δὲ οὐ παρεδόθη, καὶ Σαρδανάπαλλος μὲν ἐβασίλευε θῆλυς ὤν, Γώχης δὲ ἀνὴρ ἐνάρετος ἀνεσκολοπίσθη πρὸς αὐτοῦ, διότι μὴ ἠρέσκετο τοῖς γιγνομένοις·γιγνομένοις Text β (Γώχης Γ marg., Α, Γόγχης N) : Περσῶν δὲ τοσοῦτοι καλοὶ κάγαθοὶ ἄνδρες ἀνεσκολοκίζοντσ πρὸς αὐτοῦ διότι μὴ ἠρέσκοντο τοῖς γιγνομένοις γ.

-
- Κυνίσκος -

ἵνα ὑμῖν μὴ τὰ νῦν λέγω καθʼ ἕκαστον ἐπεξιών, τοὺς μὲν πονηροὺς εὐδαιμονοῦντας καὶ τοὺς πλεονέκτας, ἀγομένους δὲ καὶ φερομένους τοὺς χρηστοὺς ἐν πενίᾳ καὶ νόσοις καὶ μυρίοις κακοῖς πιεζομένους.

- Ζεύς -

οὐ γὰρ οἶσθα, ὦ Κυνίσκε, ἡλίκας μετὰ τὸν βίον οἱ πονηροὶ τὰς κολάσεις ὑπομένουσιν, ἢ ἐν ὅσῃ οἱ χρηστοὶ εὐδαιμονίᾳ διατρίβουσιν;

- Κυνίσκος -

Ἅιδην μοι λέγεις καὶ Τιτυοὺς καὶ Ταντάλους. ἐγὼ δέ, εἰ μέν τι καὶ τοιοῦτόν ἐστιν, εἴσομαι τὸ σαφὲς ἐπειδὰν ἀποθάνω· τὸ δὲ νῦν ἔχον ἐβουλόμην τὸν ὁποσονοῦν χρόνον τοῦτον εὐδαιμόνως διαβιοὺς ὑπὸ ἑκκαίδεκα γυπῶν κείρεσθαι τὸ ἧπαρ ἀποθανών, ἀλλὰ μὴ ἐνταῦθα διψήσας ὥσπερ ὁ Τάνταλος ἐν Μακάρων νήσοις πίνειν μετὰ τῶν ἡρώων ἐν τῷ Ἠλυσίῳ λειμῶνι κατακείμενος.

+
+ Κυνίσκος +

ἵνα ὑμῖνῖνα ὑμῖν Fritzsche: ἴνα δὲ (ὑμῖν) γ; καὶ ἵνα ὑμῖν β. μὴ τὰ νῦν λέγω καθʼ ἕκαστον ἐπεξιών, τοὺς μὲν πονηροὺς εὐδαιμονοῦντας καὶ τοὺς πλεονέκτας, ἀγομένους δὲ καὶ φερομένους τοὺς χρηστοὺς ἐν πενίᾳ καὶ νόσοις καὶ μυρίοις κακοῖς πιεζομένους.

+ Ζεύς +

οὐ γὰρ οἶσθα, ὦ Κυνίσκε, ἡλίκας μετὰ τὸν βίον οἱ πονηροὶ τὰς κολάσεις ὑπομένουσιν, ἢ ἐν ὅσῃ οἱ χρηστοὶ εὐδαιμονίᾳ διατρίβουσιν;

+ Κυνίσκος +

Ἅιδην μοι λέγεις καὶ Τιτυοὺς καὶ Ταντάλους. ἐγὼ δέ, εἰ μέν τι καὶ τοιοῦτόν ἐστιν, εἴσομαι τὸ σαφὲς ἐπειδὰν ἀποθάνω· τὸ δὲ νῦν ἔχον ἐβουλόμην τὸν ὁποσονοῦν χρόνον τοῦτον εὐδαιμόνως διαβιοὺς ὑπὸ ἑκκαίδεκα γυπῶν κείρεσθαι τὸ ἧπαρ ἀποθανών, ἀλλὰ μὴ ἐνταῦθα διψήσας ὥσπερ ὁ Τάνταλος ἐν Μακάρων νήσοις πίνειν μετὰ τῶν ἡρώων ἐν τῷ Ἠλυσίῳ λειμῶνι κατακείμενος.

-
- Ζεύς -

τί φής; ἀπιστεῖς εἶναί τινας κολάσεις καὶ τιμάς, καὶ δικαστήριον ἔνθα δὴ ἐξετάζεται ὁ ἑκάστου βίος;

- Κυνίσκος -

ἀκούω τινὰ Μίνω Κρῆτα δικάζειν κάτω τὰ τοιαῦτα καί μοι ἀπόκριναί τι καὶ ὑπὲρ ἐκείνου· σὸς γὰρ υἱὸς εἶναι λέγεται.

- Ζεύς -

τί δὲ κἀκεῖνον ἐρωτᾷς, ὦ Κυνίσκε;

- Κυνίσκος -

τίνας κολάζει μάλιστα;

- Ζεύς +
+ Ζεύς +

τί φής; ἀπιστεῖς εἶναί τινας κολάσεις καὶ τιμάς, καὶ δικαστήριον ἔνθα δὴ ἐξετάζεται ὁ ἑκάστου βίος;

+ Κυνίσκος +

ἀκούω τινὰ Μίνω Κρῆτα δικάζειν κάτω τὰ τοιαῦτα· καί μοι ἀπόκριναί τι καὶ ὑπὲρ ἐκείνου· σὸς γὰρ υἱὸς εἶναι λέγεται.

+ Ζεύς +

τί δὲ κἀκεῖνον ἐρωτᾷς, ὦ Κυνίσκε;

+ Κυνίσκος +

τίνας κολάζει μάλιστα;

+ Ζεύς

τοὺς πονηροὺς δηλαδή, οἷον ἀνδροφόνους καὶ ἱεροσύλους.

- Κυνίσκος -

τίνας δὲ παρὰ τοὺς ἥρωας ἀποπέμπει;

- Ζεύς -

τοὺς ἀγαθούς τε καὶ ὁσίους καὶ κατʼ ἀρετὴν βεβιωκότας.

- Κυνίσκος -

τίνος ἕνεκα, ὦ Ζεῦ;

- Ζεύς -

διότι οἱ μὲν τιμῆς, οἱ δὲ κολάσεως ἄξιοι.

- Κυνίσκος -

εἰ δέ τις ἀκούσιόν τι δεινὸν ἐργάσαιτο, κολάζεσθαι καὶ τοῦτον δικαιοῖ;

- Ζεύς -

οὐδαμῶς.

- Κυνίσκος -

%2οὐδʼ ἄρα εἴ τις ἄκων τι ἀγαθὸν ἔδρασεν, οὐδὲ τοῦτον τιμᾶν ἀξιώσειεν ἄν;

- Ζεύς -

οὐ γὰρ οὖν.

- Κυνίσκος -

οὐδένα τοίνυν, ὦ Ζεῦ, οὔτε τιμᾶν οὔτε κολάζειν αὐτῷ προσήκει.

- Ζεύς -

πῶς οὐδένα;

- Κυνίσκος -

ὅτι οὐδὲν ἑκόντες οἱ ἄνθρωποι ποιοῦμεν, ἀλλά τινι ἀνάγκῃ ἀφύκτῳ κεκελευσμένοι, εἴ γε ἀληθῆ ἐκεῖνά ἐστι τὰ ἔμπροσθεν ὡμολογημένα, ὡς ἡ Μοῖρα πάντων αἰτία· καὶ ἢν φονεύσῃ τις, ἐκείνη ἐστὶν ἡ φονεύσασα, καὶ ἢν ἱεροσυλῇ, προστεταγμένον αὐτὸ δρᾷ. ὥστε εἴ γε τὰ δίκαια ὁ Μίνως δικάζειν μέλλοι, τὴν Εἱμαρμένην ἀντὶ τοῦ Σισύφου κολάσεται καὶ τὴν Μοῖραν ἀντὶ τοῦ Ταντάλου. τί γὰρ ἐκεῖνοι ἠδίκησαν πεισθέντες τοῖς ἐπιτάγμασιν;

+ Κυνίσκος +

τίνας δὲ παρὰ τοὺς ἥρωας ἀποπέμπει;

+ Ζεύς +

τοὺς ἀγαθούς τε καὶ ὁσίους καὶ κατʼ ἀρετὴν βεβιωκότας.

+ Κυνίσκος +

τίνος ἕνεκα, ὦ Ζεῦ;

+ Ζεύς +

διότι οἱ μὲν τιμῆς, οἱ δὲ κολάσεως ἄξιοι.

+ Κυνίσκος +

εἰ δέ τις ἀκούσιόν τι δεινὸν ἐργάσαιτο, κολάζεσθαι καὶ τοῦτον δικαιοῖ;

+ Ζεύς +

οὐδαμῶς.

+ Κυνίσκος +

οὐδʼ ἄρα εἴ τις ἄκων τι ἀγαθὸν ἔδρασεν, οὐδὲ τοῦτον τιμᾶν ἀξιώσειεν ἄν;

+ Ζεύς +

οὐ γὰρ οὖν.

+ Κυνίσκος +

οὐδένα τοίνυν, ὦ Ζεῦ, οὔτε τιμᾶν οὔτε κολάζειν αὐτῷ προσήκει.

+ Ζεύς +

πῶς οὐδένα;

+ Κυνίσκος +

ὅτι οὐδὲν ἑκόντες οἱ ἄνθρωποι ποιοῦμεν, ἀλλά τινι ἀνάγκῃ ἀφύκτῳ κεκελευσμένοι, εἴ γε ἀληθῆ ἐκεῖνά ἐστι τὰ ἔμπροσθεν ὡμολογημένα, ὡς ἡ Μοῖρα πάντων αἰτία· καὶ ἢν φονεύσῃφονεύσῃ vulg,: φονευθῇ γ; φονεύῃ β. τις, ἐκείνη ἐστὶν ἡ φονεύσασα, καὶ ἢν ἱεροσυλῇ, προστεταγμένον αὐτὸ δρᾷ. ὥστε εἴ γε τὰ δίκαια ὁ Μίνως δικάζειν μέλλοι, τὴν Εἱμαρμένην ἀντὶ τοῦ Σισύφου κολάσεται καὶ τὴν Μοῖραν ἀντὶ τοῦ Ταντάλου. τί γὰρ ἐκεῖνοι ἠδίκησαν πεισθέντες τοῖς ἐπιτάγμασιν;

-
- Ζεύς -

οὐκέτʼ οὐδὲ ἀποκρίνεσθαί σοι ἄξιον τοιαῦτα ἐρωτῶντι· θρασὺς γὰρ εἶ καὶ σοφιστής. καί σε ἄπειμι ἤδη καταλιπών.

- Κυνίσκος -

ἐδεόμην μὲν ἔτι καὶ τοῦτο ἐρέσθαι, ποῦ αἱ Μοῖραι διατρίβουσιν ἢ πῶς ἐφικνοῦνται τῇ ἐπιμελείᾳ τῶν τοσούτων ἐς τὸ λεπτότατον, καὶ ταῦτα τρεῖς οὖσαι. ἐπίπονον γάρ τινα καὶ οὐκ εὔμοιρόν μοι δοκοῦσι βιοῦν τὸν βίον τοσαῦτα ἔχουσαι πράγματα, καὶ ὡς ἔοικεν οὐ πάνυ οὐδὲ αὗται ὑπὸ χρηστῇ Εἱμαρμένῃ ἐγεννήθησαν. ἐγὼ γοῦν, εἴ μοι αἵρεσις δοθείη, οὐκ ἂν ἀλλαξαίμην πρὸς αὐτὰς τὸν ἐμαυτοῦ βίον, ἀλλʼ ἑλοίμην ἂν ἔτι πενέστερος διαβιῶναι ἢπερ καθῆσθαι κλώθων ἄτρακτον τοσούτων πραγμάτων μεστόν, ἐπιτηρῶν ἕκαστα. εἰ δὲ μὴ ῥᾴδιόν σοι ἀποκρίνασθαι πρὸς ταῦτα, ὦ Ζεῦ, καὶ τούτοις ἀγαπήσομεν οἷς ἀπεκρίνω· ἱκανὰ γὰρ ἐμφανίσαι τὸν περὶ τῆς Εἱμαρμένης καὶ Προνοίας λόγον τὰ λοιπὰ δʼ ἴσως οὐχ εἵμαρτο ἀκοῦσαί μοι.
+
+ Ζεύς +

οὐκέτʼ οὐδὲ ἀποκρίνεσθαί σοι ἄξιον τοιαῦτα ἐρωτῶντι· θρασὺς γὰρ εἶ καὶ σοφιστής. καί σε ἄπειμι ἤδη καταλιπών.

+ Κυνίσκος +

ἐδεόμην μὲν ἔτι καὶ τοῦτο ἐρέσθαι, ποῦ αἱ Μοῖραι διατρίβουσιν ἢ πῶς ἐφικνοῦνται τῇ ἐπιμελείᾳ τῶν τοσούτων ἐς τὸ λεπτότατον, καὶ ταῦτα τρεῖς οὖσαι. ἐπίπονον γάρ τινα καὶ οὐκ εὔμοιρόν μοι δοκοῦσι βιοῦν τὸν βίον τοσαῦτα ἔχουσαι πράγματα, καὶ ὡς ἔοικεν οὐ πάνυ οὐδὲ αὗται ὑπὸ χρηστῇ Εἱμαρμένῃ ἐγεννήθησαν. ἐγὼ γοῦν, εἴ μοι αἵρεσις δοθείη, οὐκ ἂν ἀλλαξαίμην πρὸς αὐτὰς τὸν ἐμαυτοῦ βίον, ἀλλʼ ἑλοίμην ἂν ἔτι πενέστερος διαβιῶναι ἤπερ καθῆσθαι κλώθων ἄτρακτον τοσούτων πραγμάτων μεστόν, ἐπιτηρῶν ἕκαστα. εἰ δὲ μὴ ῥᾴδιόν σοι ἀποκρίνασθαι πρὸς ταῦτα, ὦ Ζεῦ, καὶ τούτοις ἀγαπήσομεν οἷς ἀπεκρίνω· ἱκανὰ γὰρ ἐμφανίσαι τὸν περὶ τῆς Εἱμαρμένης καὶ Προνοίας λόγον· τὰ λοιπὰ δʼ ἴσως οὐχ εἵμαρτο ἀκοῦσαί μοι.
diff --git a/data/tlg0062/tlg018/__cts__.xml b/data/tlg0062/tlg018/__cts__.xml index 57400c549..c2da09f65 100644 --- a/data/tlg0062/tlg018/__cts__.xml +++ b/data/tlg0062/tlg018/__cts__.xml @@ -1,11 +1,17 @@ - + Juppiter Tragoedus - + Ζεὺς Τραγῳδός Lucian, Vol. 2. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1915. - - \ No newline at end of file + + + Zeus Rants + Lucian, Vol. 2. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1915. + + + + diff --git a/data/tlg0062/tlg018/tlg0062.tlg018.perseus-eng1.xml b/data/tlg0062/tlg018/tlg0062.tlg018.perseus-eng1.xml new file mode 100644 index 000000000..122e8438d --- /dev/null +++ b/data/tlg0062/tlg018/tlg0062.tlg018.perseus-eng1.xml @@ -0,0 +1,1764 @@ + + + + + + +Zeus Rants +Lucian of Samosata +Austin Morris Harmon, 1878-1950 +National Endowment for the Humanities +Gregory Crane + +Gregory Crane +OCRd, tagged and added initial corrections to the text + + + +Perseus Digital Library +tlg0062.tlg001.1st1K-eng1.xml + +Available under a Creative Commons Attribution-ShareAlike 4.0 International License + +2023 +Trustees of Tufts University +United States + + + + + +Lucian + + +Austin Morris Harmon + + +Lucian of Samosata + +Trustees of Tufts University +Cambridge, MA +1915 + +2 + +The Hathi Trust + + + + + +

Text encoded in accordance with the latest EpiDoc standards

+ + +

This pointer pattern extracts section.

+ + + + + +Greek +Latin + + + + + + + + +
+Zeus RantsThis dialogue is an elaboration of the theme treated in +Zeus Catechized. We meet in it the curious interlarding +of prose with verse which characterized the writings of +Menippus and his imitators. We also find a good deal of +the repetition which is rather too frequent in Lucian to +please modern readers ; but it is hardly fair to censure him, +for one piece may have been read in Athens and another in +Antioch, and he may never have had an opportunity to +tevise his collected works. +

+ + +What ails you, Zeus, in lone soliloquy +To pace about all pale and scholar-like ? +Confide in me, take me to ease your toils : +Scorn not the nonsense of a serving-man. + +Yea, thou sire of us all, son of Cronus, supreme among rulers, +Here at thy knees I beseech it, the grey-eyed Tritogeneia : +Speak thy thought, let it not lie hid in thy mind, let us know it. +What is the care that consumeth thy heart and thy soul with its gnawing? +Wherefore thy deep, deep groans, and the pallor that preys on thy features ?Compare this parody on Homer with Iliad 1, 363 (=Od. 1, 45); 8, 31; 3. 35. + +There’s nothing dreadful to express in speech, +No cruel hap, no stage catastrophe +That I do not surpass a dozen lines!A parody on the opening lines of the Orestes of Euripides. + +Apollo ! what a prelude to your speech !Euripides, Hercules Furens 538. + + + + +O utter vile hell-spawn of mother earth, +And thou, Prometheus—thou hast hurt me sore! + +What isit? None will hear thee but thy kin. + +Thundering stroke of my whizzing bolt, what a deed shalt thou do me! + +Lull your anger to sleep, Zeus, seeing that I’m no +hand either at comedy or at epic like these two, +nor have I swallowed Euripides whole so as to be +able to play up to you in your tragedy réle. + +

+ +

+ +Do you +suppose we don’t know the reason of your. anguish ? +

+

+You know not: otherwise you ‘Id shriek and +scream.From Euripides, according to Porson. + +I know that the sum and substance of your troubles +is a love-affair; I don’t shriek and scream, though, +because I am used to it, as you have already affronted +me many a time in this way. It is likely that you +have found another Danae or Semele or Europa and +are plagued by love, and that you are thinking +of turning into a bull or a satyr or a shower of gold, +to fall down through the roof into the lap of your +sweetheart, for these symptoms—groans and_tears +and paleness—belong to nothing but love. +

+

+You simple creature, to think that our circumstances permit of love-making and such pastimes ! + + + + +Well, if that isn’t it, what else is plaguing you ? +Aren’t you Zeus? + +

+ +

+ + +Why, Hera, the circumstances of the gods are as +bad as they can be, and as the saying goes, it rests +on the edge of a razor whether we are still to be +honoured and have our due on earth or are actually +to be ignored completely and count for nothing. +

+

+It can’t be that the earth has once more given +birth to giants, or that the Titans have burst their +bonds and overpowered their guard, and are once +more taking up arms against us? +

+

+Take heart: the gods have naught to fear from +Hell.A parody on Euripides, Phoenissae 117. + +Then what else that is terrible can happen? +Unless something of that sort is worrying you, I +don’t see why you should behave in our presence +like a Polus or an AristodemusFamous actors in tragedy, contemporaries of Demosthenes. instead of Zeus. + +

+ +

+ +Why, Hera, Timocles the Stoic and Damis the +Epicurean had a dispute about Providence yesterday +(I don’t know how the discussion began) in the +presence of a great many men of high standing, and +it was that fact that annoyed me most. Damis +asserted that gods did not even exist, to say nothing +of overseeing or directing events, whereas Timocles, +good soul that he is, tried to take our part. Then a + + + +large crowd collected and they did not finish the +conversation ; they broke up after agreeing to finish +the discussion another day, and now everybody is in +suspense to see which will get the better of it and +appear to have more truth on his side of the +argument. You see the danger, don’t you? We +are in a tight place, for our interests are staked +on a single man, and there are only two things +that can happen—we must either be thrust aside +in case they conclude that we are nothing but +names, or else be honoured as before if Timocles +gets the better of it in the argument. + +

+ +

+ + +A dreadful situation in all conscience and it wasn’t +for nothing, Zeus, that you ranted over it. +

+

+And you supposed I was thinking of some Danaé +or Antiope in all this confusion! Come now, Hermes +and Hera and Athena, what can we do? You too, +you know, must do your share of the planning. +

+

+Ihold the question should be laid before the +people ; let’s call a meeting. +

+

+I think the same as he does. +

+

+But I think differently, father. Let’s not stir +Heaven all up and show that you are upset over the +business: manage it yourself in such a way that +Timocles will win in the argument and Damis will +be laughed to scorn and abandon the field. + + + + + +But people won’t fail to know of it, Zeus, as the +philosophers are to have their dispute in public, and +they will think you a tyrant if you don't call everyone into counsel on such important matters of +common concern to all. + +

+ +

+ + +Well then, make a proclamation and let everyone +come; you are right in what you say. +

+

+Hear ye, gods, assemble in meeting! Don’t delay ! +Assemble one and all! Come! We are to meet +about important matters. +

+

+Is that the sort of proclamation you make, Hermes, +so bald and simple and prosaic, and that too when +you are calling them together on business of the +greatest importance? +

+

+Why, how do you want me to do it, Zeus? +

+

+How do I want you to do it? Ennoble your +proclamation, I tell you, with metre and_highsounding, poetical words, so that they may be more +eager to assemble. +

+ + +

+ + +Yes, but that, Zeus, is the business of epic poets +and reciters, and I am not a bit of a poet, so that I +shall ruin the proclamation by making my lines too +long or too short and it will be a laughing-stock to +them because of the limping verses. In fact I see +that even Apollo gets laughed at for some of his +oracles, although they are generally so beclouded + + + +with obscurity that those who hear them don’t have +much chance to examine their metres. +

+

+Well then, Hermes, put into the proclamation a lot +of the verses which Homer used in calling us together; of course you remember them. +

+

+Not at all as distinctly and readily as I might, but +I'll have a try at it anyway : +Never a man of the gods bide away nor ever a woman, +Never a stream stay at home save only the river of Ocean, +Never a Nymph; to the palace of Zeus you're to come in a body, +There to confer. I bid all, whether feasters on hecatombs famous, +Whether the class you belong to be middle or lowest, or even +Nameless you sit beside altars that yield ye no savoury odours. + +

+ +

+ + +Splendid, Hermes! an excellent proclamation, +that. Indeed, they are coming together already, so +take them in charge and seat each of them in his +proper place according to his material and workmanhip, those of gold in the front row, then next to +hem those of silver, then all those of ivory, then +hose of bronze or stone, and among the latter let +he gods made by Phidias or Alcamenes or Myron +t Euphranor or such artists have precedence and +et these vulgar, inartistic fellows huddle together + + + +in silence apart from the rest and just fill out the +quorum. + +

+

+It shall be done, and they shall be seated properly ; but I had better find out about this; if one +of them is of gold and very heavy, yet not precise +in workmanship but quite ordinary and misshapen, +is he to sit in front of the bronzes of Myron and +Polyclitus and the marbles of Phidias and Alcamenes, +or is precedence to be given to the art? +

+

+It ought to be that way, but gold must have precedence all the same. +

+ +
+

+I understand : you tell me to seat them in order +of wealth, not in order of merit; by valuation. +Come to the front seats, then, you of gold. + +It is +likely, Zeus, that none but foreigners will occupy +the front row, for as to the Greeks you yourself see +what they are like, attractive, to be sure, and good +looking and artistically made, but all of marble or +bronze, nevertheless, or at most in the case of the +very richest, of ivory with just a little gleam of +gold, merely to the extent of being superficially +tinged and brightened, within while even these are +of wood and shelter whole droves of mice that keep +court inside. But Bendis here and Anubis over +there and Attis beside him and Mithras and Men +are of solid gold and heavy and very valuable +indeed. + + +

+ +

+ +Now why is it right, Hermes, for this dog-faced +fellow from EgyptAnubis. to sit in front of me when I am +Poseidon? +

+

+That’s all very well, but Lysippus made you of +bronze and a pauper because the Corinthians had no +gold at that time, while this fellow is richer than you +are by mines-full. So you must put up with being +thrust aside and not be angry if one who has such +a snout of gold is preferred before you. +

+ +

+ + +Well then, Hermes, take me and seat me in the +front row somewhere, for I am golden. +

+

+Not as far as I can see, Aphrodite: unless I am +stone blind, you are of white marble, quarried on +Pentelicus, no doubt, and then, the plan having approved itself to Praxiteles, turned iuto Aphrodite +and put into the care of the Cnidians. +

+

+But I'll prove it to you by a competent witness, +Homer, who says all up and down his lays that I +am “golden Aphrodite.” +

+

+Yes, and the same man said that Apollo was rich +in gold and wealthy, but now you'll see that he too +is sitting somewhere among the middle class, uncrowned by the pirates and robbed of the pegs of +his lyre. So be content yourself if you are not quite +classed with the common herd in the meeting. + + + +

+ +

+ +But who would make bold to rival me, when I ain +Helius and so great in size? If the Rhodians had +not wanted to make me monstrous and enormous, +they might have made sixteen gods of gold at the +same expense, so in virtue of this I should be +considered more valuable. And I have art and precision of workmanship, too, for all my great size. +

+

+What’s to be done, Zeus? This is a hard +question to decide, at least for me; for if I should +consider the material, he is only bronze, but if I compute how many thousands it cost to cast him, he +would be more than a millionaire. +

+

+Oh, why had he to turn up to disparage the +smallness of the others and to disarrange the +seating? See here, most puissant of Rhodians, +however much you may deserve precedence over +those of gold, how can you sit in the front row +unless everyone else is to be obliged to stand up so +that you alone can sit down, occupying the whole +Pnyx with one of your hams? Therefore you had +better stand up during the meeting and stoop over +the assembly. + +

+ +

+ +Here is still another question that is hard to solve. +Both of them are of bronze and of the same artistic +merit, each being by Lysippus, and what is more +they are equals in point of family, for both are sons +of Zeus—I mean Dionysus here and Heracles. +Which of them has precedence? Vor they are quarrelling, as you gee. + + + + +We are wasting time, Hermes, when we should +have been holding our meeting long ago, so for the +present let them sit promiscuously wherever each +wishes; some other day we shall call a meeting +about this, and I shall then decide what order of +precedence should be fixed in their case. + +

+ +

+ +Heracles ! what a row they are making with their +usual daily shouts: “Give us our shares!”’ “Where +is the nectar?” “The ambrosia is all gone!” +"Where are the hecatombs?” “Victims in common !”’ +

+

+Hush them up, Hermes, so that they may learn +why they were called together, as soon as they have +stopped this nonsense. +

+

+Not all of them understand Greek, Zeus, and I +am no polyglot, to make a proclamation that Scyths +and Persians and Thracians and Celts can understand. I had better sign to them with my hand, +I think, and make them keep still. +

+

+Do so. + +

+ +

+ + +Good! There you have them, quieter than the +sophists. It is time to make your speech, then. +Come, come, they have been gazing at you this long +time, waiting to see what in the world you are going +to say. +

+

+Well, Hermes, I need not hesitate to tell you how + + + +I feel, since you are my son. You know how confident and loud-spoken I always was in our meetings ? +

+

+Yes, and I used to be frightened when I heard +you making a speech, above all when you threatened +to pull up the earth and the sea from their +foundations, with the gods to boot, letting down +that cord of gold.Iliad, 8, 24; compare Zeus Catechized, 4. + +But now, my boy, I don’t know whether because +of the greatness of the impending disasters or +because of the number of those present (for the +meeting is packed with gods, as you see), I am +confused in the head and trembly and my tongue +seems to be tied ; and what is strangest of all, I have +forgotten the introduction to the whole matter, which +I prepared in order that my beginning might present +them “a countenance most fair.”Pindar, Olymp. 6, 4. + +You have spoiled everything, Zeus. They are +suspicious of your silence and expect to hear +about some extraordinary disaster because you are +delaying. +

+

+Then do you want me to recite them my famous +Homeric introduction ? +

+

+Which one? +

+

+"Hark to me, all of the gods, and all the goddesses +likewise.”Iliad 8, 5. + + + + +Tut, tut! you gave ws enough of your parodies +in the beginning. If you wish, however, you can +stop your tiresome versification and deliver one of +Demosthenes’ speeches against Philip, any one you +choose, with but little modification. Indeed, that +is the way most people make speeches nowadays. +

+

+Good! That is a short cut to speechmaking and a +timely help to anyone who doesn’t know what to +say. + +

+ +

+ + +Do begin, then. +

+

+Gentlemen of Heaven, in preference to great +riches you would choose, I am sure, to learn why it +is that you are now assembled. This being so, it +behoves you to give my words an attentive hearing. +The present crisis, gods, all but breaks out in +speech and says that we must grapple stoutly with +the issues of the day, but we, it seems to me, are +treating them with great indifference.Compare the beginning of Demosthenes’ first Olynthiac. I now +Jesire—my Demosthenes is running short, you see +—to tell you plainly what it was that disturbed me +nd mmade me call the meeting. +Yesterday, as you know, when Mnesitheus the +1ip-captain made the offering for the deliverance of +'s slip, which came near being lost off Caphereus, +e banqueted at Piraeus, those of us whom +nesitheus asked to the sacrifice. Then, after the +atioms, you all went in different directions, wherpy each of you thought fit, but I myself, as it was +Every late, went up to town to take my evening + + + +stroll in the Potters’ Quarter, reflecting as I went +upon the stinginess of Mnesitheus. ‘To feast sixteen gods he had sacrificed only a cock, and a +wheezy old cock at that, and four cakes of frankincense that were thoroughly well mildewed, so that +they went right out on the coals and didn’t even +give off enough smoke to smell with the tip of your +nose ; and yet he had promised whole herds of cattle +while the ship was drifting on the rock and was +inside the ledges. +

+ +

+ +But when, thus reflecting, I had reached the +Painted Porch, I saw a great number of men gathered +together, some inside, in the porch itself, a number +in the court, and one or two sitting on the seats +bawling and straining their lungs. Guessing (as was +indeed the case) that they were philosophers of the +disputatious order, I decided to stop and hear what +they were saying, and as I happened to be wrapped +im one of my thick clouds, I dressed myself after +their style and lengthened my beard with a pull, +making myself very like a philosopher; then, +elbowing the rabble aside, I went in without being +recognized. I found the Epicurean Damis, that sly +rogue, and Timocles the Stoic, the best man in the +world, disputing madly : at least Timocles was sweating and had worn his voice out with shouting, while +Damnis with his sardonic laughter was making him +more and more excited. +

+ +

+ +Their whole discussion was about us. That confounded Damis asserted that we do not exercise any +providence in behalf of men and do not oversee +what goes on among them, saying nothing less than +that we do not exist at all (for that is of course what + + + + +his argument implied), and there were some who +applauded him. The other, however, I mean +Timocles, was on our side and fought for us and got +angry and took our part in every way, praising our +management and telling how we govern and direct +everything in the appropriate order and system ; and +he too had some who applauded him. But finally he +grew tired and began to speak badly and the crowd +began to turn admiring eyes on Damis; so, seeing +the danger, I ordered night to close in and break up +the conference. They went away, therefore, after +agreeing to carry the dispute to a conclusion the +next day, and I myself, going along with the crowd, +overheard them praising Damis’ views on their way +home and even then far preferring his side: there +were some, however, who recommended them not to +condemn the other side in advance but to wait and +see what Timocles would say the next day. + +

+ +

+ +That is why I called you together, gods, and it is +no trivial reason if you consider that all our honour +and glory and revenue comes from men, and if they +are convinced either that there are no gods at all +or that if there are they have no thought of men, +we shall be without sacrifices, without presents and +without honours on earth and shall sit idle in Heaven +in the grip of famine, choused out of our old-time +feasts and celebrations and games and sacrifices and +vigils and processions. Such being the issue, I say +that all must try to think out something to save the +situation for us, so that Timocles will win and be +thought to have the truth on his side of the argument and Damis will be laughed to scorn by the +audience: for I have very little confidence that + + + +Timocles will win by himself if he has not our +backing. Therefore make your lawful proclamation, +Hermes, so that they may arise and give counsel. +

+

+Hark! Hush! No noise! Who of the gods in +full standing that have the right to speak wants to +do so? What’s this? Nobody arises? Are you +dumfounded by the greatness of the issues presented, +that you hold your tongues? +

+ +

+ +Marry, you others may all into water and earth be +converted;addressed to the Greeks by Menelaus when they were reluctant to take up the challenge of Hector. +Iliad7, 99. + +but as for me, if I were privileged to speak frankly, +I would have a great deal to say. +

+

+Speak, Momus, with full confidence, for it is clear +that your frankness will be intended for our common +good. +

+

+Well then, listen, gods, to what comes straight +from the heart, as the saying goes. I quite expected +that we should wind up in this helpless plight and +that we should have a great crop of sophists like +this, who get from us ourselves the justification for +their temerity; and I vow by Themis that it is not +right to be angry either at Epicurus or at his +associates and successors in doctrine if they have +formed such an idea of us. Why, what could one +expect them to think when they see so much confusion in life, and see that the good men among +them are neglected and waste away in poverty and + + + +illness and bondage while scoundrelly, pestilential +fellows are highly honoured and have enormous +wealth and lord it over their betters, and that templerobbers are not punished but escape, while men who +are guiltless of all wrong-dving sometimes die by the +cross or the scourge ? + +

+ +

+ +It is natural, then, that on seeing this they +think of us as if we were nothing at all, especially +when they hear the oracles saying that on crossing +the Halys somebody will destroy a great kingdom, +without indicating whether he will destroy his own +or that of the enemy ; and again + +“Glorious Salamis, death shalt thou bring to the +children of women,From the famous oracle about the ‘* wooden wall,” which Themistocles interpreted for the Athenians. +Herod. 7, 140 ff. + +for surely both Persians and Greeks were the +children of women! And when the reciters tell +them that we fall in love and get wounded and are +thrown into chains and become slaves and quarrel +among ourselves and have a thousand cares, and +all this in spite of our claim to be blissful and +deathless, are they not justified in laughing at us and +holding us in no esteem? We, however, are vexed +if any humans not wholly without wits criticize all +this and reject our providence, when we ought to be +glad if any of them continue to sacrifice to us, +offending as we do. +

+ +

+ +I beg you here and now, Zeus, as we are alone and +there is no man in our gathering except Heracles +and Dionysus and Ganymede and Asclepius, these +naturalized aliens—answer me truly, have you ever +had enough regard for those on earth to find out + + + +who are the good among them and who are the bad? +No, you can’t say that you have! In fact, if +Theseus on his way from Troezen to Athens had +not incidentally done away with the marauders, as +far as you and your providence are concerned nothing +would hinder Sciron and Pityocamptes and Cereyon +and the rest of them from continuing to live in +luxury by slaughtering wayfarers. Andif Eurystheus, +an upright man, full of providence, had not out of +the love he bore his fellow men looked into the +conditions everywhere and sent out this servant +of his,Heracles. a hard-working fellow eager for tasks, you, +Zeus, would have paid little heed to the Hydra and +the Stymphalian birds and the Thracian mares and +the insolence and wantonness of the Centaurs. + +

+ +

+If you would have me speak the truth, we sit +here considering just one question, whether anybody is slaying victims and burning incense at our +altars ; everything else drifts with the current, swept +aimlessly along. Therefore we are getting and +shall continue to get no more than we deserve when +men gradually begin to crane their necks upward and +find out that it does them no good to sacrifice to us +and hold processions. Then in a little while you +shall see the Epicuruses and Metrodoruses and +Damises laughing at us, and our pleaders overpowered and silenced by them. So it is for the rest +of you to check and remedy all this, you who carried +it so far. To me, being only Momus, it does not +make much difference if I ain to be unhonoured, for +even in bygone days I was not one of those in +honour, while you are still fortunate and enjoy your +sacrifices. + +

+ +

+ + +Let us ignore this fellow’s nonsense, gods; he is +always harsh and fault-finding. As that wonderful +man Demosthenes says, to reproach and criticize and +find fault is easy and anyone can do it, but to advise +how a situation. may be improved requires a really +wise counsellor; and this is what the rest of you +will do, I am very sure, even if Momus says nothing. +

+ +

+ +For my part I am pretty much subaqueous, as you +know, and live by myself in the depths, doing my +best to rescue sailors, speed vessels on their course +and calm the winds. Nevertheless I am interested +in matters here too, and I say that this Damis should +be put out of the way before he enters the dispute, +either with a thunderbolt or by some other means, +for fear that he may get the better of it in the +argument ; for you say, Zeus, that he is a plausible +fellow. At the same time we'll show them how we +punish people who say such things against us. +

+ +

+ +Are you joking, Poseidon, or have you completely +forgotten that nothing of the sort is in our power, +but the Fates decide by their spinning that one man +is to die by a thunderbolt, another by the sword +and another by fever or consumption? If it lay in +my power, do you suppose I would have let the +temple-robbers get away from Olympia the other +day unscathed by my thunderbolt, when they had +shorn off two of my curls weighing six pounds apiece? +Or would you yourself at Geraestus have allowed the +fisherman from Oreus to filch your trident? Besides, + + + +it will look as if we were getting angry because we +have been injured, and as if we feared the arguments of Damis and were making away with him +for that reason, without waiting for him to be put +to the proof by Timocles. Shall we not seem, then, +to be winning by default if we win in that way? +

+

+Why, I supposed I had thought of a short cut to +victory ? +

+

+Avast ! a stockfish idea, Poseidon, downright stupid, +to make away with your adversary in advance so that +he may die undefeated, leaving the question still in +dispute and unsettled ! +

+

+Well, then, the rest of you think of something +else that is better, since you relegate my ideas to the +stockfish in that fashion. +

+ +

+ + +If we young fellows without beards were permitted +by law to take the floor, perhaps I might have made +some contribution to the debate. +

+

+In the first place, Apollo, the debate is on such +great issues that the right to speak does not go by +age but is open to all alike ; for it would be delicious +if when we were in direst danger we quibbled about +our rights under the law. Secondly, according to law _ +you are already fully entitled to the floor, for you +came of age long ago and are registered in the list +of the Twelve Gods and almost were a member of +the council in the days of Cronus. So don’t play +the boy with us: say what you think boldly, and + + + +don’t be sensitive about speaking without a beard +when you have such a long-bearded, hairy-faced son +in Asclepius. Besides, it would be in order for you +to show your wisdom now or never, unless you sit +on Helicon and talk philosophy with the Muses for +nothing. +

+

+But it is not for you to give such permission, +Momus; it is for Zeus, and if he lets me perhaps +I may say something not without sweetness and +light and worthy of my study on Helicon. +

+

+Speak, my boy: I give you permission. + +

+ +

+ + +This Timocles is an upright, God-fearing man and +he is thoroughly up in the Stoic doctrines, so that +he gives lessons to many of the young men +-and collects large fees for it, being very plausible +when he disputes privately with his pupils; but he +utterly lacks the courage to speak before a crowd +and his language is vulgar and half-foreign, so that +he gets laughed at for that reason when he appears +in public, for he does not talk fluently but stammers +and gets confused, especially when in spite of these +faults he wants to make a show of fine language. +His intellect, to be sure, is exceedingly keen and +subtle, as people say who know more than I about +Stoicism, but in lecturing and expounding he weakens +and obscures his points by his incapacity, not making +his meaning clear but presenting propositions that +are like riddles and returning answers that are still +more unintelligible; hence the others failing to com- + + + + +prehend, laugh at him. But it is essential to speak +clearly, I think, and beyond all else to take great +pains to be understood by the hearers. + +

+ +

+ + +You were right, Apollo, in praising people who +speak clearly, even though you yourself do not do +it at all, for in your oracles you are ambiguous and +riddling and you unconcernedly toss most of them +into the debatable ground so that your hearers need +another Apollo to interpret them. But what do +you advise as the next step, what remedy for +Timocles’ helplessness in debate ? + +

+ +

+ + +To give him a spokesman if possible, Momus, one of +those eloquent chaps who will say fittingly whatever +Timocles thinks of and suggests. +

+ +

+Truly a puerile suggestion which shows that you +still need a tutor, that we should bring a spokesman +into a meeting of philosophers to interpret the +opinions of Timocles to the company, and that Damis +should speak in his own person and unaided while +the other, making use of a proxy, privately whispers +his ideas into his ear and the proxy does the speaking, +perhaps without even understanding what he hears, +Wouldn’t that be fun for the crowd! No, let’s +think of some other way to manage this thing. + +

+ +

+ +But +as for you, my admirable friend, since you claim to +be a prophet and have collected large fees for such +work, even to the extent of getting ingots of gold +once upon a time, why do you not give us a timely +display of your skill by foretelling which of the + + + +sophists will win in the argument? Of course you +know what the outcome will be, if you are a +prophet: +

+

+How can I do that, Momus, when we have no +tripod here, and no incense or prophetic spring like +Castaly ? +

+

+There now! you dodge the test when it comes to +the pinch. +

+

+Speak up, my boy, all the same, and don’t give +this libeller a chance to malign and insult your profession by saying that it all depends on a tripod and +water and incense, so that if you didn’t have those +things you would be deprived of your skill. +

+

+It would be better, father, to do such business at +Delphi or Colophon where I have all the necessaries +at hand, in the usual way. However, even thus +devoid of them and unequipped, I will try to foretell +whose the victory shall be: you will bear with me if +my verses are lame. +

+

+Do speak ; but let it be clear, and not itself in +need of a spokesman or an interpreter. It is not +now a question of lamb and turtle cooking together +in Lydia, but you know what the debate is about. +

+

+What in the world are you going to say, my boy? +These preliminaries to your oracle are terrifying in +themselves; your colour is changed, your eyes are +rolling, your hair stands on end, your movements are + + + +frenzied, and in a word everything about you +suggests demoniacal possession and gooseflesh and +mysteries. + +

+ +

+ + +Hark to the words of the prophet, oracular words of Apollo, +Touching the shivery strife in which heroes are facing each other. +Loudly they shout in the battle, and fast-flying words are their weapons ; +Many a blow while the hisses of conflict are ebbing and flowing +This way and that shall be dealt on the crest of the plowtail stubborn ; +Yet when the hook-taloned vulture the grasshopper grips in his clutches, +Then shall the rainbearing crows make an end of their cawing forever : +Vict’ry shall go to the mules, and the ass will rejoice in his offspring ! + +What are you guffawing about, Momus? Surely +there is nothing to laugh at in the situation we are +facing. Stop, hang you! You'll choke yourself to +death with your laughing. +

+

+How can I, Zeus, when the oracle is so clear and +manifest ? +

+

+Well then, suppose you tell us what in the world +it means. +

+

+It is quite manifest, so that we shan’t need a +Themistocles.See p. 121, note.. The prophecy says as plainly as you + + + +please that this fellow is a humbug and that you who +believe in him are pack-asses and mules, without +as much sense as grasshoppers. + +

+ +

+ + +As for me, father, though I am but an alien I.shall +not hesitate to say what I think. When they have +met and are disputing, if Timocles gets the better +of it, let’s allow the discussion about us to proceed ; +but if it turns out at all adversely, in that case, if +you approve, I myself will at once shake the porch +and throw it down on Damis, so that he may not +affront us, confound him! +

+

+In the name of Heracles! that was a loutish, +horribly Boeotian thing you said, Heracles, to involve +so many honest men in the destruction of a single +rascal, and the porch too, with its Marathon and +Miltiades and Cynegirus!The porch in question was the Painted Porch, with its fresco representing the battle of Marathon. If they should collapse +how could the orators orate any more? They would +be robbed of their principal topic for speeches.Compare The Orators’ Coach (Rhet. Praec.), 18. +Moreover, although while you were alive you could +no doubt have done something of the sort, since you +have become a god you have found out, I suppose, +that only the Fates can do such things; and that we +have no part in them. +

+

+So when I killed the lion or the Hydra, the +Fates did it through my agency? +

+

+Why, certainly! + + + + +And now, in case anyone affronts me by robbing +my temple or upsetting my image, can’t I exterminate him unless it was long ago settled that way +by the Fates? +

+

+No, not by any means. +

+

+Then hear me frankly, Zeus, for as the comic +poet puts it, +I'm but a boor and call a spade a spade. + +If that is the way things stand here with you, I +shall say good-bye forever to the honours here +and the odour of sacrifice and the blood of victims +and go down to Hell, where with my bow uncascd +I can at least frighten the ghosts of the animals I +have slain. +

+

+Bravo! testimony from the inside, as the saying +goes. Really you would have done us a great +service if you had given Damis a hint to say +that. + +

+ +

+ +But who is this coming up in hot haste, the +one of bronze, with the fine tooling and the fine +contours, with his hair tied up in the old-fashioned +way ? Oh yes, it is your brother, Hermes, the +one of the public square, beside the Painted Porch."As you go toward the portico that is called Poikile because of its paintings, there is a bronze Hermes, called Agoraios (of the square), and a gate close by” (Pausan. 1, 15,1). Playing upon "Hermes Agoraios,” Zeus dubs him Hermagoras, after a well-known rhetorician. +At any rate he is all covered with pitch from being +cast every day by the sculptors. My lad, what brings + + + +you here at a run? Do you bring us news from +earth, by any chance? +

+

+Important news, Zeus, that requires unlimited +attention. +

+

+Tell me whether we have overlooked anything +else in the way of conspiracy. + +

+

+ +It fell just now that they who work in bronze +Had smeared me o’er with pitch on breast and back ; +A funny corslet round my body hung, +Conformed by imitative cleverness +To take the full impression of the bronze. +I saw a crowd advancing with a pair +Of sallow bawlers, warriors with words, +Hight Damis, one—A parody on Euripides; compare Orest. 866, 871, 880. + + + + +Leave off your bombast, my good Hermagoras; I +know the men you mean. But tell me whether they +have been in action long. +

+

+Not very; they were still skirmishing, slinging +abuse at each other at long range. +

+ +
+

+Then what else remains to be done, gods, except +to stoop over and listen to them? So let the Hours +remove the bar now, drive the clouds away and throw +open the gates of Heaven. + +

+ +Heracles! what a crowd + + + +has come together to listen! ‘Timocles himself does +not please me at all, for he is trembling and confused. +The fellow will spoil it all to-day ; in fact, it is clear +that he won’t even be able to square off at Danis. +But let’s do the very utmost that we can and pray +for him, +Silently, each to himself, so that Damis may not be +the wiser.A parody on Iliad 7, 195. +

+ +

+ +At this point the scene becomes double ; down below are the philosophers disputing in the Stoa, and up above are the gods, listening eagerly with occasional comments. +Damis, you sacrilegious wretch, why do you say +that the gods do not exist and do not show providence in behalf of men? +

+

+No, you tell me first what reason you have for +believing that they do exist. +

+

+No, you tell me, you miscreant ! +

+

+No, you! +

+

+So far our man is much better and more noisy in +his bullying. Good, Timocles! Pile on your abuse ; +that is your strong point, for in everything else he +will make you as mute as a fish. +

+

+But I swear by Athena that I will not answer +you first. +

+

+Well then, put your question, Timocles, for you + + + +have won with that oath of yours. But no abuse, +please. +

+ +

+ +Very well. Tell me then, you scoundrel, don’t +you think the gods exercise any providence ? +

+

+Not in the least. +

+

+What’s that you say? Then is all that we see +about us uncared for by any providence ? +

+

+Yes. +

+

+And the administration of the universe is not +directed by any god ? +

+

+No. +

+

+And everything drifts at random? +

+

+Yes. +

+

+Men, do you hear that and put up with it? Aren’t +you going to stone the villain ? +

+

+Why do you embitter men against me, Timocles? +And who are you to get angry on behalf of the gods, +especially when they themselves are not angry? +They have done me no harm, you see, though they +have listened to me long—if indeed they have ears. +

+

+Yes, they have, Damis, they have, and they will +punish you some day in the hereafter. + + + +

+ +

+ +And when can they find time for me, when they +have so many cares, you say, and manage all creation, +which is unlimited in its extent? That is why they +have not yet paid.you back for all your false oaths +and everything else—I don’t want to be forced to +deal in abuse like you, contrary to our stipulations : +and yet I don’t see what better manifestation of +their providence they could have made than to crush +your life out miserably, miserable sinner that you are! +But it is clear that they are away from home, across +the Ocean, no doubt, visiting the guileless Ethiopians.Iliad, 1, 423. At any rate it is their custom to go and dine +with them continually, even self-invited at times. + +

+ +

+ +What can I say in reply to all this impudence, +Damis ? +

+

+Tell me what I wanted you to tell me long ago, +how you were induced to believe that the gods +exercise providence. +

+

+In the first place the order of nature convinced +me, the sun always going the same road and the +moon likewise and the seasons changing and plants +growing and living creatures being born, and these +latter so cleverly devised that they can support life +and move and think and walk and build houses and +cobble shoes—and all the rest of it; these seem to +me to be works of providence. +

+

+That is just the question, Timocles, and you are +trying to beg it, for it is not yet proved that each of + + + +these things is accomplished by providence. While +I myself would say that recurrent phenomena are +as you describe them, I need not, however, at once +admit a conviction that they recur by some sort of +providence, for it is possible that they began at +randomIn my opinion ἄλλως contrasts with ὁμοίως καὶ κατὰ ταὐτά, not with ὑπό τινος προμηθείας. The idea is more fully and clearly presented in Lucretius 1, 1024-1028. and now take place with uniformity and +regularity. But you call necessity “order” and then, +forsooth, get angry if anyone does not follow you +when you catalogue and extol the characteristics of +these phenomena and think it a proof that each of +them is ordered by providence. So, in the words +of the comic poet, + +That’s but a sorry answer ; try again. +

+ +

+ + +For my part I don’t think that any further proof is +necessary on top of all this. Nevertheless I'll tell +ou. Answer me this: do you think that Homer is +the best poet ? +

+

+Yes, certainly, +

+

+Well, it was he that convinced me with his portrayal of the providence of the gods. +

+

+But, my admirable friend, everybody will agree +with you that Homer is a good poet, to be sure, but +not that he or any other poet whatsoever is a truthful +witness. They do not pay any heed to truth, I take +it, but only to charming their hearers, and to this +end they enchant them with metres and entrance + + + +them with fables and in a word do anything to give +pleasure. +

+ +

+ +However, I should like to know what it +was of Homer’s that convinced you most. What he +says about Zeus, how his daughter and his brother +and his wife made a plot to fetter him?Iliad 1, 396. If Thetis +had not summoned Briareus, our excellent Zeus would +have been caught and put in chains. For this he +returned thanks to Thetis by deceiving Agamemnon, +sending a false vision to him, in order that many of +the Achaeans might lose their lives.Iliad 2, 5. Don’t you see, +it was impossible for him to hurl a thunderbolt and +burn. up Agamemnon himself without making +himself out a liar? Or perhaps you were most inclined to believe when you heard how Diomed +wounded Aphrodite and then even Ares himself at +the suggestion of Athena,Iliad 5, 335, 855. and how shortly afterwards +the gods themselves fell to and began duelling +promiscuously, males and females ;Iliad 20, 54. Athena defeated +Ares, already overtaxed, no doubt by the wound he +had received from Diomed,Iliad 21, 403. and + + +"Leto fought against Hermes, the stalwart god of +good fortune.”Iliad 20, 72. +Or perhaps you thought the tale about Artemis +credible, that, being a fault-finding person, she got +angry when she was not invited to a feast by Oeneus +and so turned loose on his land a monstrous boar of +irresistible strength.Iliad 9, 533. Did Homer convince you by +saying that sort of thing? +

+ +

+ + +I say, gods! what a shout the crowd raised, +applauding Damis! Our man seems to be in a fix. + + + +In fact he is sweating and quaking ; it’s clear he is +going to throw up the sponge, and is already looking +about for a place to slip out and run away. +

+

+I suppose you don’t think that Euripides is telling +the truth either, when he puts the gods themselves +on the stage and shows them saving the herves and +destroying villains and impious fellows like yourself ? +

+

+Why, Timocles, you doughtiest of philosophers, if +the playwrights have convinced you by doing this, +you must needs believe either that Polus and Aristodemus and Satyrus are gods for the nonce, or that +the very masks representing the gods, the buskins, the trailing tunics, the cloaks, gauntlets, padded +paunches and all the other things with which they +make tragedy grand are divine; and that is +thoroughly ridiculous. I assure you when Euripides, +following his own devices, says what he thinks without being under any constraint imposed by the requirements of his plays, you will hear him speaking +frankly then : + +Dost see on high this boundless sweep of air +That lappeth earth about in yielding arms ? +Hold this to be Zeus, and believe it God. +From a lost play. These verses are translated by Cicero (Nat. Deor. ii, 25, 65). + +And again : +'Twas Zeus, whoever Zeus is, for I know +Him not, except by hearsay. +From the lost Melanippe the Wise. The line was unfavourably received and subseqnently changed (Plut. Mor. 756 c). + +and so on. + + + +

+ +

+ +Well ‘then, all men and all nations have been mistaken in believing in gods and celebrating festivals ? +

+

+Thank you kindly, Timocles, for-reminding me of +what the nations believe... From that you can discern partitularly well that there is nothing in the +theory of gods, for the confusion is great, and some +believe one thing, some another. The Scythians +offer sacrifice to a scimitar, the Thracians to Zamolxis, +a runaway slave who came to them from Samos, the +Phrygians to Men, the Ethiopians to Day, the +Cyllenians to’ Phales, the Assyrians to a dove, the +Persians to fire, and the Egyptians to water. And +while all the Egyptians in common have water for a +god, the people of Memphis have the bull, the people +of Pelusium a wild onion, others an ibis or a crocodile, +others a dog-faced god or a cat or a monkey. Moreover, taking them by villages, some hold the right +shoulder a god and others, who dwell opposite them, +the left; others, half.a skull, and others an earthen +cup or dish. Isn’t that matter for laughter, good +Timocles? +

+ +
+

+Didn't I tell you, gods, that all this would come +out and be thoroughly looked into ? +

+

+You did, Momus, and your criticism was just. I +shall try to set it all right if we escape this immediate +danger. +

+

+But, you god-hater, how about the oracles and pre- + + + +dictions of coming events? whose work can you call +them except that of the gods and their providence ? +

+

+Don’t say a word about the oracles, my worthy +friend, or else I'l ask you which of them you want +to cite. The one that Apollo gave the Lydian, which +was thoroughly double-edged and two-faced, like +some of our Herms, which are double and just alike +on both sides, whichever way you look at them ; for +what was there to show that Croesus by crossing the +Halys would destroy his own kingdom rather than +that of Cyrus? And yet the luckless Sardian had +paid a. good many thousands for that ambidextrous +verse. +

+

+Gods, the man keeps saying the very things that +I most feared. Where is our handsome musician +now? (Zo Arotto) Go down and defend yourself +to him against these charges ! +

+

+You are boring us to extinction, Momus, with yout +untimely eriticism. +

+ +

+ + +Take care what you are doing, Damis, you miscreant! You are all but upsetting the very temples +of the gods with your arguments, and their altars +too. +

+

+Not all the altars, as far as I am concerned, +Timocles ; for what harm do they do if they are full +of incense and sweet savour? But I should be glad +to see the altars of Artemis among the’ Tauvians +turned: completely upside down, those on which the +maiden goddess used to enjoy such horrid feasts. + + + + +Where did he get this insufferable stuff that he is +pouring out on us? He doesn’t spare any of the +gods, but speaks out like a fishwife and + +Takes first one, then the other, the guiltless along +with the guilty. +Iliad 15, 137. + + + +I tell you, Zeus, you'll find few that are guiltless +among us, and possibly as he continues the man will +soon fasten on a certain person of prominence. + +

+ +

+ + +Then can’t you even hear Zeus when he thunders, +Damis, you god-fighter ? +

+

+Why shouldn’t I hear thunder, Timocles? But +whether it is Zeus that thunders or not, you no +doubt know best, coming as you do from some place +or other where the gods live! However, the people +who come here from Crete tell us a different tale, +that a grave is pointed out there with a tombstone +standing upon it which proves that Zeus cannot +thunder any more, as he has been dead this long +time. +

+

+I knew far in advance that the fellow would say +that. But why have you become so pale, Zeus, and +why do you tremble till your teeth chatter? You +should be bold and despise such mannikins. +

+

+What’s that you say, Momus? Despise them? +don’t you see how many are listening, and how they + + + + + +have already been persuaded against us and he is +leading them after him tethered by the ears ? +

+

+But whenever you like, Zeus, you can let down a +cord of gold and + +Sway them aloft, with the earth and the sea, too, +into the bargain. +Iliad8, 24. + + +

+ +

+ +Tell me, you scoundrel, have you ever made a +voyage ? +

+

+Yes, often, Timocles. +

+

+Well, you were kept in motion then, were you not, +either by-the wind striking the canvas and filling the +sails, or else by the rowers, but the steering was +done by a single man in ‘command, who kept the +vessel safe ? +

+

+Yes, certainly. +

+

+Then do you suppose that while the ship would +not sail if she were not steered, this universe keeps +in motion unsteered and unofficered ? +

+

+Good! Timocles put that very shrewdly, with a +valid illustration. +

+ +
+

+Why, Timocles, you superlative admirer of the gods, +in the one case you would have seen the captain +always planning what had better be done and making +ready beforehand and giving orders to the crew, and + + + + +the ship would contain nothing at all that was +profitless and senseless, that was not wholly useful +and necessary to them for their voyage. But in the +other case your captain, the one who, you say, is in +command of this great ship, manages nothing in a +sensible or fitting way, and neither do the members +of his crew; the forestay is carried aft, maybe, and +both the sheets forward, the anchors are sometimes +‘of gold while the figurehead is of lead, and all the +ship’s underbody is painted while her upper works +are unsightly. + +

+ +

+Among the sailors themselves you +will see that one who is lazy and lubberly and has +no heart for his work has a warrant or evena +commission, while another who is fearless at diving +and handy in manning the yards and best acquainted +with everything that needs to be done, is set to +pumping ship. So too with the passengers: you'll +see some gallows-bird or other sitting on the quarter +deck beside the captain and receiving attentions, and +another, a profligate, a parricide or a temple-robber, +getting inordinate honour and taking up the whole +deck of the ship, while a lot of good fellows are +crowded into a corner of the hold and trampled on +by men who are really their inferiors. Just think, +for example, what a voyage Socrates and Aristides +and Phocion had, without biscuits enough to eat and +without even room to stretch their legs on the bare +boards alongside the bilgewater, and on the other +hand what favours Callias and Midias and Sardanapalus enjoyed, rolling in luxury and spitting on +those beneath them ! +

+ +

+ +That is what goes on in your ship, Timocles, you + + + + +greatest of sages, and that is why the disasters are +countless. But if there were really a captain in +command who saw and directed everything, first of +all he would not have failed to know who were the +good and who were the bad among the men aboard, +and secondly he would have given each man his due +according to his worth, giving to the better men the +better quarters beside him on deck and to the worse +the quarters in the hold; some of them he would +have made his messmates and advisers, and as for +the crew, a zealous man would have been assigned +to command forward or in the waist, or at any rate +somewhere or other over the heads of the rest, while +a timorous, shiftless one would get clouted over the +head half a dozen times a day with the rope’s end. +Consequently, my interesting friend, your comparison +of the ship would seem to have capsized for the want +of a good captain. +

+ +

+ +Things are going finely for Damis now, and he is +driving under full sail to victory. +

+

+Your figure is apt, Momus. Yet Timocles can’t +think of anything valid, but launches at him these +commonplace, every-day arguments one after another, +all of them easy to capsize. +

+ +

+ +Well then, as my comparison of the ship did not +seem to you very valid, attend now to my sheetanchor, as they call it, which you can’t by any possibility cut away. +

+

+What in the world is he going to say? + + + + +See whether I frame this syllogism logically, and +whether you can capsize it in any way. If there are +altars, there are also gods; but there are altars, +ergo there are also gods. What have you to say to +that? +

+

+After I have laughed to my heart’s content I'll +tell you. +

+

+Well, it looks as if you would never stop laughing ; +tell me, though, how you thought what I said was +funny. +

+

+Because you do not see that your anchor is +attached to a slender string—and it’s your sheetanchor at that! Having hitched the existence of +gods to the existence of altars, you think you have +made yourself a safe mooring. So, as you say you +have no better sheet-anchor than this, let's be +going. +

+ +

+ + +You admit your defeat, then, by going away first ? +

+

+Yes, Timocles, for like men threatened with +violence from some quarter or other, you have taken +refuge at the altars. Therefore I vow by the sheetanchor, I want to make an agreement with you now, +right at the altars, not to dispute any more on this +topic. +

+

+Are you mocking me, you ghoul, you miscreant, +you abomination, you gallows-bird, you scum of the +earth? Don’t we know who your father was, and + + + +how your mother was a courtesan, and that you +strangled your brother and you run after women and +corrupt the young, you height of all that’s lewd and +shameless? Don’t run away! Take a thrashing +from me before you go! Ill brain you right now +with this brickbat, dirty miscreant that you are! +

+ +

+ +One is going away laughing, gods, and the other +is following him up with abuse, because he can’t +stand the mockery of Damis ; it looks as if he would +hithim on the head with the brickbat. But what +ofus? What are we to do now? +

+

+It seems to me that the comic poet hit it right +when he said : + +No harm’s been done you if you none admit. +Menander, Epitrepontes (179 Kock). + +What very great harm is it if a few men go away +convinced of all this? The people who think +diferently are in large majority, not only the rank +and file of the Greeks, but the barbarians to a man. +mY +

+

+Yes, Hermes, but what Darius said about Zopyrus +is very much in point too. I myself had rather have +this man Damis alone on my side than possess a +thousand Babylons.See Herodotus 3, 153 ff. + + + +

+ + diff --git a/data/tlg0062/tlg018/tlg0062.tlg018.perseus-grc2.xml b/data/tlg0062/tlg018/tlg0062.tlg018.perseus-grc2.xml index d13ad9291..678753b9e 100644 --- a/data/tlg0062/tlg018/tlg0062.tlg018.perseus-grc2.xml +++ b/data/tlg0062/tlg018/tlg0062.tlg018.perseus-grc2.xml @@ -1,22 +1,24 @@ - + Ζεὺς Τραγῳδός Lucian -A. M. Harmon +Austin Morris Harmon, 1878-1950 Perseus Project, Tufts University Gregory Crane Prepared under the supervision of Bridget Almas Lisa Cerrato +Gregory Crane Rashmi Singhal The National Endowment for the Humanities +Harvard Library Arcadia Fund Google Digital Humanities Awards Program @@ -30,14 +32,14 @@ Available under a Creative Commons Attribution-ShareAlike 4.0 International License - + Lucian Lucian - A. M. Harmon + Austin Morris Harmon, 1878-1950 London William Heinemann Ltd. @@ -51,7 +53,7 @@ - + @@ -59,18 +61,18 @@

optical character recognition

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- -
- Ἑρμῆς -

- Ὠ Ζεῦ, τι σύννους κατὰ μόνας σαυτῷ λαλεῖς, - ὠχρὸς περιπατῶν, φιλοσόφου τὸ χρῶμʼ ἔχων; - ἐμοὶ προσανάθου, λαβέ με σύμβουλον πόνων, - μὴ καταφρονήσῃς οἰκέτου φλυαρίας.

- Ἀθήνη -

- ναὶ πάτερ ἡμέτερε, Κρονίδη, ὕπατε κρειόντων, - γουνοῦμαί σε θεὰ γλαυκῶπις, τριτογένεια, - ἐξαύδα, μὴ κεῦθε νόῳ, ἵνα εἴδομεν ἤδη, - τίς μῆτις δάκνει σε κατὰ φρένα καὶ κατὰ θυμόν, - ἢ τί βαρὺ στενάχεις ὦχρός τέ σε εἷλε παρειάς;

- Ζεύς -

- οὐκ ἔστιν οὐδὲν δεινὸν ὧδʼ εἰπεῖν ἔπος, - οὐδὲ πάθος οὐδὲ συμφορὰ τραγῳδική, - ἣν οὐκ ἰαμβείοις ὑπερπαίω δέκα.

- Ἀθήνη -

- Ἄπολλον, οἵοις φροιμίοις ἄρχῃ λόγου;

- Ζεύς -

- ὦ παγκάκιστα χθόνια γῆς παιδεύματα, - σὺ τʼ, ὦ Προμηθεῦ, οἷὰ μʼ εἴργασαι κακὰ

- Ἀθήνη -

- τί δʼ ἐστί; πρὸς χορὸν γὰρ οἰκείων ἐρεῖς.

- Ζεύς -

- ὦ μεγαλοσμαράγου στεροπᾶς ῥοίζημα, τί ῥέξεις;

- Ἥρα -

Κοίμισον ὀργάν, εἰ μὴ κωμῳδίαν, ὦ Ζεῦ, δυνάμεθα ὑποκρίνεσθαι μηδὲ ῥαψῳδεῖν ὥσπερ οὗτοι μηδὲ τὸν Εὐριπίδην ὅλον καταπεπώκαμεν, ὥστε σοι ὑποτραγῳδεῖν.

- -
- Ἥρα -

ἀγνοεῖν ἡμᾶς νομίζεις τὴν αἰτίαν τῆς λύπης ἥτις ἐστί σοι;

- Ζεύς -

οὐκ οἶσθʼ, ἐπεί τοι κἂν ἐκώκυες μέγα.

- Ἥρα -

οἶδα τὸ κεφάλαιον αὐτὸ ὧν πάσχεις ὅτι ἐρωτικόν ἐστιν οὐ μὴν κωκύω γε ὑπὸ ἔθους, ἤδη πολλάκις ὑβρισθεῖσα ὑπὸ σοῦ τὰ τοιαῦτα. εἰκὸς γοῦν ἤτοι Δανάην τινὰ ἢ Σεμέλην ἢ Εὐρώπην αὖθις εὑρόντα σε ἀνιᾶσθαι ὑπό τοῦ ἔρωτος, εἶτα βουλεύεσθαι ταῦρον ἢ σάτυρον ἢ χρυσὸν γενόμενον ῥυῆναι διά τοῦ ὀρόφου εἰς τὸν κόλπον τῆς ἀγαπωμένης· τὰ σημεῖα γὰρ ταῦτα, οἱ στεναγμοὶ καὶ τὰ δάκρυα καὶ τὸ ὠχρὸν εἶναι, οὐκ ἄλλου του ἢ ἔρωτός ἐστιν.

- Ζεύς -

ὦ μακαρία, ἥτις ἐν ἔρωτι καὶ ταῖς τοιαύταις παιδιαῖς οἴει τὰ πράγματα ἡμῖν εἶναι.

- Ἥρα -

ἀλλὰ τί ἄλλο, εἰ μὴ τοῦτο, ἀνιᾷ σε Δία ὄντα;

- -
- Ζεύς -

ἐν ἐσχάτοις, ὦ Ἥρα, τὰ θεῶν πράγματα, καὶ τοῦτο δὴ τὸ τοῦ λόγου, ἐπὶ ξυροῦ ἕστηκεν εἴτε χρὴ τιμᾶσθαι ἡμᾶς ἔτι καὶ τὰ γέρα ἔχειν τἀν τῇ γῇ εἴτε καὶ ἠμελῆσθαι παντάπασι καὶ τὸ μηδὲν εἶναι δοκεῖν.

- Ἥρα -

μῶν ἢ γίγαντάς τινας αὖθις ἡ γῆ ἔφυσεν, ἢ οἱ Τιτᾶνες διαρρήξαντες τὰ δεσμὰ καὶ τῆς φρουρᾶς ἐπικρατήσαντες αὖθις ἡμῖν ἐναντία αἴρονται τὰ ὅπλα;

- Ζεύς -

θάρσει, τὰ νέρθεν ἀσφαλῶς ἔχει θεοῖς.

- Ἥρα -

τί οὖν ἄλλο δεινὸν ἂν γένοιτο; οὐχ ὁρῶ γάρ, ὅτε μὴ τὰ τοιαῦτα παραλυποῖ, ἐφʼ ὅτῳ Πῶλος ἢ Ἀριστόδημος ἀντὶ Διὸς ἡμῖν ἀναπέφηνας.

- -
- Ζεύς -

Τιμοκλῆς, ὦ Ἥρα, ὁ Στωϊκὸς καὶ Δᾶμις ὁ Ἐπικούρειος χθές, οὐκ οἶδα ὅθεν σφίσιν ἀρξαμένου τοῦ λόγου, προνοίας πέρι διελεγέσθην παρόντων μάλα συχνῶν καὶ δοκίμων ἀνθρώπων, ὅπερ μάλιστα ἠνίασέ με· καὶ ὁ μὲν Δᾶμις οὐδʼ εἶναι θεοὺς ἔφασκεν, οὐχ ὅπως τὰ γινόμενα ἐπισκοπεῖν ἢ διατάττειν, ὁ Τιμοκλῆς δὲ ὁ βέλτιστος ἐπειρᾶτο συναγωνίζεσθαι ἡμῖν εἶτα ὄχλου πολλοῦ ἐπιρρυέντος οὐδὲν πέρας ἐγένετο τῆς συνουσίας· διελύθησαν γὰρ εἰσαῦθις ἐπισκέψεσθαι τὰ λοιπὰ συνθέμενοι, καὶ νῦν μετέωροι πάντες εἰσίν, ὁπότερος κρατήσει καὶ ἀληθέστερα δόξει λέγειν. ὁρᾶτε τὸν κίνδυνον, ὡς ἐν στενῷ παντάπασι τὰ ἡμέτερα, ἐν ἑνὶ ἀνδρὶ κινδυνευόμενα; καὶ δυοῖν θάτερον ἢ παρεῶσθαι ἀνάγκη, ὀνόματα μόνον εἶναι δόξαντας, ἢ τιμᾶσθαι ὥσπερ πρὸ τοῦ, ἢν ὁ Τιμοκλῆς ὑπέρσχῃ λέγων.

- -
- Ἥρα -

δεινὰ ταῦτα ὡς ἀληθῶς, καὶ οὐ μάτην, ὦ Ζεῦ, ἐπετραγῴδεις αὐτοῖς.

- Ζεύς -

σὺ δὲ ᾤου Δανάης τινὸς ἢ Ἀντιόπης εἶναι μοι λόγον ἐν ταράχῳ τοσούτῳ. τί δʼ οὖν, ὦ Ἑρμῆ καὶ Ἥρα καὶ Ἀθηνᾶ, πράττοιμεν ἄν; συνευρίσκετε γὰρ καὶ αὐτοὶ τὸ μέρος.

- Ἑρμῆς -

ἐγὼ μὲν ἐπὶ τὸ κοινόν φημι δεῖν τὴν σκέψιν ἐπανενεγκεῖν ἐκκλησίαν συναγαγόντα.

- Ἥρα -

κἀμοὶ ταὐτὰ συνδοκεῖ ἅπερ καὶ τούτῳ.

- Ἀθήνη -

ἀλλʼ ἐμοὶ τἀναντία δοκεῖ, ὦ πάτερ, μὴ συνταράττειν τὸν οὐρανὸν μηδὲ δῆλον εἶναι θορυβούμενον τῷ πράγματι, πράττειν δὲ ἰδίᾳ ταῦτα ἐξ ὧν κρατήσει μὲν ὁ Τιμοκλῆς λέγων, ὁ Δᾶμις δὲ καταγελασθεὶς ἄπεισιν ἐκ τῆς συνουσίας.

- Ἑρμῆς -

ἀλλʼ οὔτε ἀγνοήσεται ταῦτα, ὦ Ζεῦ, ἐν φανερῷ ἐσομένης τῆς ἔριδος τοῖς φιλοσόφοις, καὶ δόξεις τυραννικὸς εἶναι μὴ κοινούμενος περὶ τῶν οὕτω μεγάλων καὶ κοινῶν ἅπασιν.

- -
- Ζεύς -

οὐκοῦν ἤδη κήρυττε καὶ παρέστωσαν ἅπαντες· ὀρθῶς γὰρ λέγεις.

- Ἑρμῆς -

ἰδοὺ δὴ εἰς ἐκκλησίαν συνέλθετε οἱ θεοί· μη μέλλετε, συνέλθετε πάντες, ἥκετε, περὶ μεγάλων ἐκκλησιάσομεν.

- Ζεύς -

οὕτω ψιλά, ὦ Ἑρμῆ, καὶ ἁπλοϊκὰ καὶ πεζὰ κηρύττεις, καὶ ταῦτα ἐπὶ τοῖς μεγίστοις συγκαλῶν;

- Ἑρμῆς -

ἀλλὰ πῶς γάρ, ὦ Ζεῦ, ἀξιοῖς;

- Ζεύς -

ὅπως ἀξιῶ; ἀποσέμνυνε, φημί, τὸ κήρυγμα μέτροις τισὶ καὶ μεγαλοφωνίᾳ ποιητικῇ, ὡς μᾶλλον συνέλθοιεν.

- Ἑρμῆς -

. ναί. ἀλλʼ ἐποποιῶν, ὦ Ζεῦ, καὶ ῥαψῳδῶν τὰ τοιαῦτα, ἐγὼ δὲ ἥκιστα ποιητικός εἰμι· ὥστε διαφθερῶ τὸ κήρυγμα ἢ ὑπέρμετρα ἢ ἐνδεᾶ συνείρων, καὶ γέλως ἔσται παρʼ αὐτοῖς ἐπὶ τῇ ἀμουσίᾳ τῶν ἐπῶν ὁρῶ γοῦν καὶ τὸν Ἀπόλλω γελώμενον ἐπʼ ἐνίοις τῶν χρησμῶν, καίτοι ἐπικρυπτούσης τὰ πολλὰ τῆς ἀσαφείας, ὡς μὴ πάνυ σχολὴν ἄγειν τοὺς ἀκούοντας ἐξετάζειν τὰ μέτρα.

- Ζεύς -

οὐκοῦν, ὦ Ἑρμῆ, τῶν Ὁμήρου ἐπῶν ἐγκαταμίγνυε τὰ πολλὰ τῷ κηρύγματι, οἷς ἐκεῖνος ἡμᾶς συνεκάλει· μεμνῆσθαι δέ σε εἰκός.

- Ἑρμῆς -

οὐ πάνυ μὲν οὕτω σαφῶς καὶ προχείρως· πειράσομαι δὲ ὅμως. - μήτε τις οὖν θήλεια θεὸς . μήτε τις ἄρσην, - μηδʼ αὖ τῶν ποταμῶν μενέτω νόσφʼ Ὠκεανοῖο - μηδέ τε νυμφάων, ἀλλʼ ἐς Διὸς ἔλθετε πάντες - εἰς ἀγορήν, ὅσσοι τε κλυτὰς δαίνυσθʼ ἑκατόμβας, - ὅσσοι τʼ αὖ μέσατοι ἢ ὕστατοι ἢ μάλα πάγχυ - νώνυμνοι βωμοῖσι παρʼ ἀκνίσοισι κάθησθε.

- -
- Ζεύς -

εὖ γε, ὦ Ἑρμῆ, ἄριστα κεκήρυκταί σοι, καὶ συνίασι γὰρ ἤδη· ὥστε παραλαμβάνων κάθιζε αὐτοὺς κατὰ τὴν ἀξίαν ἕκαστον, ὡς ἂν ὕλης ἢ τέχνης ἔχῃ, ἐν προεδρίᾳ μὲν τοὺς χρυσοῦς, εἶτα ἐπὶ τούτοις τοὺς ἀργυροῦς, εἶτα ἑξῆς ὁπόσοι ἐλεφάντινοι, εἶτα τοὺς χαλκοῦς ἢ λιθίνους, καὶ ἐν αὐτοῖς τούτοις οἱ Φειδίου μὲν ἢ Ἀλκαμένους ἢ Μύρωνος ἢ Εὐφράνορος ἢ τῶν ὁμοίων τεχνιτῶν ποοτετιμήσθων, οἱ συρφετώδεις δὲ οὗτοι καὶ ἄτεχνοι πόρρω που συνωσθέντες σιωπῇ ἀναπληρούντων μόνον τὴν ἐκκλησίαν.

- Ἑρμῆς -

ἔσται ταῦτα καὶ καθεδοῦνται ὡς προσήκει. ἀλλʼ ἐκεῖνο οὐ χεῖρον εἰδέναι, ἤν τις αὐτῶν χρυσοῦς μὲν ᾖ καὶ πολυτάλαντος τὴν ὁλκήν, οὐκ ἀκριβὴς δὲ τὴν ἐργασίαν, ἀλλὰ κομιδῇ ἰδιωτικὸς καὶ ἀσύμμετρος, πρὸ τῶν χαλκῶν τῶν Μύρωνος καὶ Πολυκλείτου καὶ τῶν Φειδίου καὶ Ἀλκαμένους λιθίνων καθεδεῖται ἢ προτιμοτέραν χρὴ νομίζειν εἶναι τὴν τέχνην;

- Ζεύς -

ἐχρῆν μὲν οὕτως, ἀλλʼ ὁ χρυσὸς ὅμως προτιμητέος.

- Ἑρμῆς -

μανθάνω· πλουτίνδην κελεύεις ἀλλὰ μὴ ἀριστίνδην καθίζειν, καὶ ἀπὸ τιμημάτων ἥκετʼ οὖν εἰς τὴν προεδρίαν ὑμεῖς οἱ χρυσοῖ.

- -
- Ἑρμῆς + +
+ +
+ Ἑρμῆς +

+ +Ὦ Ζεῦ, τί σύννους κατὰ μόνας σαυτῷ λαλεῖς, + + +ὠχρὸς περιπατῶν, φιλοσόφου τὸ χρῶμʼ ἔχων; + + +ἐμοὶ προσανάθου, λαβέ με σύμβουλον πόνων, + + +μὴ καταφρονήσῃς οἰκέτου φλυαρίας. +

 + Ἀθήνη +

+ +ναὶ πάτερ ἡμέτερε, Κρονίδη, ὕπατε κρειόντων, + + +γουνοῦμαί σε θεὰ γλαυκῶπις, τριτογένεια, + + +ἐξαύδα, μὴ κεῦθε νόῳ, ἵνα εἴδομεν ἤδη, + + +τίς μῆτις δάκνει σε κατὰ φρένα καὶ κατὰ θυμόν, + + +ἢ τί βαρὺ στενάχεις ὦχρός τέ σε εἷλε παρειάς; +

 + Ζεύς +

+ οὐκ ἔστιν οὐδὲν δεινὸν ὧδʼ εἰπεῖν ἔπος, + +οὐδὲ πάθος οὐδὲ συμφορὰ τραγῳδική, + + +ἣν οὐκ ἰαμβείοις ὑπερπαίωἰαμβείοις ὑπερπαίω Text P (Vat. 76) D (Bodl. B 56) ; ἰαμβιοισιν P, ἰαμβείοισι D; ὑπερπαίδεκα D. ἦς οὐκ ἂν ἄραιτʼ (ἄροιτʼ) ἄχθος ἡ θεῶν φύσιε γ, NHA, edd. D has this line also, after the other. δέκα. +

 + Ἀθήνη +

+ Ἄπολλον, οἵοις φροιμίοις ἄρχῃ λόγου;

+ Ζεύς +

+ +ὦ παγκάκιστα χθόνια γῆς παιδεύματα, + + +σύ τʼ, ὦ Προμηθεῦ, οἷά μʼ εἴργασαι κακά. +

 + Ἀθήνη +

+ τί δʼ ἐστί; πρὸς χορὸν γὰρ οἰκείων ἐρεῖς.

+ Ζεύς +

+ ὦ μεγαλοσμαράγου στεροπᾶς ῥοίζημα, τίτί Guyet: τί μοι MSS. ῥέξεις;

+ Ἥρα +

Κοίμισον ὀργάν, εἰ μὴ κωμῳδίαν, ὦ Ζεῦ, δυνάμεθα ὑποκρίνεσθαι μηδὲ ῥαψῳδεῖν ὥσπερ οὗτοι μηδὲ τὸν Εὐριπίδην ὅλον καταπεπώκαμεν, ὥστε σοι ὑποτραγῳδεῖν.

+ +
+ Ἥρα +

ἀγνοεῖν ἡμᾶς νομίζεις τὴν αἰτίαν τῆς λύπης ἥτις ἐστί σοι;

+ Ζεύς +

οὐκ οἶσθʼ, ἐπεί τοι κἂν ἐκώκυες μέγα.

+ Ἥρα +

οἶδα τὸ κεφάλαιον αὐτὸ ὧν πάσχεις ὅτι ἐρωτικόν ἐστιν· οὐ μὴν κωκύω γε ὑπὸ ἔθους, ἤδη πολλάκις ὑβρισθεῖσα ὑπὸ σοῦ τὰ τοιαῦτα. εἰκὸς γοῦν ἤτοι Δανάην τινὰ ἢ Σεμέλην ἢ Εὐρώπην αὖθις εὑρόντα σε ἀνιᾶσθαι ὑπὸ τοῦ ἔρωτος, εἶτα βουλεύεσθαι ταῦρον ἢ σάτυρον ἢ χρυσὸν γενόμενον ῥυῆναι διὰ τοῦ ὀρόφου εἰς τὸν κόλπον τῆς ἀγαπωμένης· τὰ σημεῖα γὰρ ταῦτα, οἱ στεναγμοὶ καὶ τὰ δάκρυα καὶ τὸ ὠχρὸν εἶναι, οὐκ ἄλλου του ἢ ἔρωτός ἐστιν·.

+ Ζεύς +

ὦ μακαρία, ἥτις ἐν ἔρωτι καὶ ταῖς τοιαύταις παιδιαῖς οἴει τὰ πράγματα ἡμῖν εἶναι.

+ Ἥρα +

ἀλλὰ τί ἄλλο, εἰ μὴ τοῦτο, ἀνιᾷ σε Δία ὄντα;

+ +
+ Ζεύς +

ἐν ἐσχάτοις, ὦ Ἥρα, τὰ θεῶν πράγματα, καὶ τοῦτο δὴ τὸ τοῦ λόγου, ἐπὶ ξυροῦ ἕστηκεν εἴτε χρὴ τιμᾶσθαι ἡμᾶς ἔτι καὶ τὰ γέρα ἔχειν τἀν τῇ γῇ εἴτε καὶ ἠμελῆσθαι παντάπασι καὶ τὸ μηδὲν εἶναι δοκεῖν.

+ Ἥρα +

μῶν ἢ γίγαντάς τινας αὖθις ἡ γῆ ἔφυσεν, ἢ οἱ Τιτᾶνες διαρρήξαντες τὰ δεσμὰ καὶ τῆς φρουρᾶς ἐπικρατήσαντες αὖθις ἡμῖν ἐναντία αἴρονται τὰ ὅπλα;

+ Ζεύς +

θάρσει, τὰ νέρθεν ἀσφαλῶς ἔχει θεοῖς.

+ Ἥρα +

τί οὖν ἄλλο δεινὸν ἂν γένοιτο; οὐχ ὁρῶ γάρ, ὅτε μὴ τὰ τοιαῦτα παραλυποῖ, ἐφʼ ὅτῳ Πῶλος ἢ Ἀριστόδημος ἀντὶ Διὸς ἡμῖν ἀναπέφηνας.

+ +
+ Ζεύς +

Τιμοκλῆς, ὦ Ἥρα, ὁ Στωϊκὸς καὶ Δᾶμις ὁ Ἐπικούρειος χθές, οὐκ οἶδα ὅθεν σφίσιν ἀρξαμένου τοῦ λόγου, προνοίας πέρι διελεγέσθην παρόντων μάλα συχνῶν καὶ δοκίμων ἀνθρώπων, ὅπερ μάλιστα ἠνίασέ με· καὶ ὁ μὲν Δᾶμις οὐδʼ εἶναι θεοὺς ἔφασκεν, οὐχ ὅπωςοὐδʼ . . . οὐχ ὅπως Harmon: . . . οὔθ' δλως MSS. τὰ γινόμενα ἐπισκοπεῖν ἢ διατάττειν, ὁ Τιμοκλῆς δὲ ὁ βέλτιστος ἐπειρᾶτο συναγωνίζεσθαι ἡμῖν· εἶτα ὄχλου πολλοῦ ἐπιρρυέντος οὐδὲν πέρας ἐγένετο τῆς συνουσίας· διελύθησαν γὰρ εἰσαῦθις ἐπισκέψεσθαι τὰ λοιπὰ συνθέμενοι, καὶ νῦν μετέωροι πάντες εἰσίν, ὁπότερος κρατήσει καὶ ἀληθέστερα δόξει λέγειν. ὁρᾶτε τὸν κίνδυνον, ὡς ἐν στενῷ παντάπασι τὰ ἡμέτερα, ἐν ἑνὶ ἀνδρὶ κινδυνευόμενα; καὶ δυοῖν θάτερον ἢ παρεῶσθαι ἀνάγκη, ὀνόματα μόνον εἶναι δόξαντας, ἢ τιμᾶσθαι ὥσπερ πρὸ τοῦ, ἢν ὁ Τιμοκλῆς ὑπέρσχῃ λέγων.

+ +
+ Ἥρα +

δεινὰ ταῦτα ὡς ἀληθῶς, καὶ οὐ μάτην, ὦ Ζεῦ, ἐπετραγῴδεις αὐτοῖς.

+ Ζεύς +

σὺ δὲ ᾤου Δανάης τινὸς ἢ Ἀντιόπης εἶναι μοι λόγον ἐν ταράχῳ τοσούτῳ. τί δʼ οὖν, ὦ Ἑρμῆ καὶ Ἥρα καὶ Ἀθηνᾶ, πράττοιμεν ἄν; συνευρίσκετε γὰρ καὶ αὐτοὶ τὸ μέρος.

+ Ἑρμῆς +

ἐγὼ μὲν ἐπὶ τὸ κοινόν φημι δεῖν τὴν σκέψιν ἐπανενεγκεῖν ἐκκλησίαν συναγαγόντα.

+ Ἥρα +

κἀμοὶ ταὐτὰπαὐτὰ Κ Schwartz: ταῦτα MSB. συνδοκεῖ ἅπερ καὶ τούτῳ.

+ Ἀθήνη +

ἀλλʼ ἐμοὶ τἀναντία δοκεῖ, ὦ πάτερ, μὴ συνταράττειν τὸν οὐρανὸν μηδὲ δῆλον εἶναι θορυβούμενον τῷ πράγματι, πράττειν δὲ ἰδίᾳ ταῦτα ἐξ ὧν κρατήσει μὲν ὁ Τιμοκλῆς λέγων, ὁ Δᾶμις δὲ καταγελασθεὶς ἄπεισιν ἐκ τῆς συνουσίας.

+ Ἑρμῆς +

ἀλλʼ οὔτε ἀγνοήσεται ταῦτα, ὦ Ζεῦ, ἐν φανερῷ ἐσομένης τῆς ἔριδος τοῖς φιλοσόφοις, καὶ δόξεις τυραννικὸς εἶναι μὴ κοινούμενος περὶ τῶν οὕτω μεγάλων καὶ κοινῶν ἅπασιν.

+ +
+ Ζεύς +

οὐκοῦν ἤδη κήρυττε καὶ παρέστωσαν ἅπαντες· ὀρθῶς γὰρ λέγεις.

+ Ἑρμῆς +

ἰδοὺ δὴ εἰς ἐκκλησίαν συνέλθετε οἱ θεοί· μὴ μέλλετε, συνέλθετε πάντες, ἥκετε, περὶ μεγάλων ἐκκλησιάσομεν.

+ Ζεύς +

οὕτω ψιλά, ὦ Ἑρμῆ, καὶ ἁπλοϊκὰ καὶ πεζὰ κηρύττεις, καὶ ταῦτα ἐπὶ τοῖς μεγίστοις συγκαλῶν;

+ Ἑρμῆς +

ἀλλὰ πῶς γάρ, ὦ Ζεῦ, ἀξιοῖς;

+ Ζεύς +

ὅπως ἀξιῶ; ἀποσέμνυνε, φημί, τὸ κήρυγμα μέτροις τισὶ καὶ μεγαλοφωνίᾳ ποιητικῇ, ὡς μᾶλλον συνέλθοιεν.

+ Ἑρμῆς +

ναί. ἀλλʼ ἐποποιῶν, ὦ Ζεῦ, καὶ ῥαψῳδῶν τὰ τοιαῦτα, ἐγὼ δὲ ἥκιστα ποιητικός εἰμι· ὥστε διαφθερῶ τὸ κήρυγμα ἢ ὑπέρμετρα ἢ ἐνδεᾶ συνείρων, καὶ γέλως ἔσται παρʼ αὐτοῖς ἐπὶ τῇ ἀμουσίᾳ τῶν ἐπῶν· ὁρῶ γοῦν καὶ τὸν Ἀπόλλω γελώμενον ἐπʼ ἐνίοις τῶν χρησμῶν, καίτοι ἐπικρυπτούσης τὰ πολλὰ τῆς ἀσαφείας, ὡς μὴ πάνυ σχολὴν ἄγειν τοὺς ἀκούοντας ἐξετάζειν τὰ μέτρα.

+ Ζεύς +

οὐκοῦν, ὦ Ἑρμῆ, τῶν Ὁμήρου ἐπῶν ἐγκαταμίγνυε τὰ πολλὰ τῷ κηρύγματι, οἷςοἷς Harmon ὡς MSS. ἐκεῖνος ἡμᾶς συνεκάλει· μεμνῆσθαι δέ σε εἰκός.

+ Ἑρμῆς +

οὐ πάνυ μὲν οὕτω σαφῶς καὶ προχείρως· πειράσομαι δὲ ὅμως. + +μήτε τις οὖν θήλεια θεὸςθεὸς Word wanting in MSS. θεῶν ἔτι Hesdlam. ... μήτε τις ἄρσην, + + +μηδʼ αὖ τῶναὖ τῶν Mehler: αὐτῶν MSS. ποταμῶν μενέτω νόσφʼ Ὠκεανοῖο + + +μηδέ τε νυμφάων, ἀλλʼ ἐς Διὸς ἔλθετε πάντες + + +εἰς ἀγορήν, ὅσσοι τε κλυτὰς δαίνυσθʼ ἑκατόμβας, + + +ὅσσοι τʼ αὖ μέσατοι ἢ ὕστατοι ἢ μάλα πάγχυ + + +νώνυμνοι βωμοῖσι παρʼ ἀκνίσοισι κάθησθε. +

+ +
+ Ζεύς +

εὖ γε, ὦ Ἑρμῆ, ἄριστα κεκήρυκταί σοι, καὶ συνίασι γὰρ ἤδη· ὥστε παραλαμβάνων κάθιζε αὐτοὺς κατὰ τὴν ἀξίαν ἕκαστον, ὡς ἂν ὕλης ἢ τέχνης ἔχῃ, ἐν προεδρίᾳ μὲν τοὺς χρυσοῦς, εἶτα ἐπὶ τούτοις τοὺς ἀργυροῦς, εἶτα ἑξῆς ὁπόσοι ἐλεφάντινοι, εἶτα τοὺς χαλκοῦς ἢ λιθίνους, καὶ ἐν αὐτοῖς τούτοις οἱ Φειδίου μὲν ἢ Ἀλκαμένους ἢ Μύρωνος ἢ Εὐφράνορος ἢ τῶν ὁμοίων τεχνιτῶν προτετιμήσθων, οἱ συρφετώδεις δὲ οὗτοι καὶ ἄτεχνοι πόρρω που συνωσθέντες σιωπῇ ἀναπληρούντων μόνον τὴν ἐκκλησίαν.

+ Ἑρμῆς +

ἔσται ταῦτα καὶ καθεδοῦνται ὡς προσήκει. ἀλλʼ ἐκεῖνο οὐ χεῖρον εἰδέναι, ἤν τις αὐτῶν χρυσοῦς μὲν ᾖ καὶ πολυτάλαντος τὴν ὁλκήν, οὐκ ἀκριβὴς δὲ τὴν ἐργασίαν, ἀλλὰ κομιδῇ ἰδιωτικὸς καὶ ἀσύμμετρος, πρὸ τῶν χαλκῶν τῶν Μύρωνος καὶ Πολυκλείτου καὶ τῶν Φειδίου καὶ Ἀλκαμένους λιθίνωνλιθίνων Bekker· τῶν λιθίνων MSS. καθεδεῖται ἢ προτιμοτέραν χρὴ νομίζειν εἶναι τὴν τέχνην;

+ Ζεύς +

ἐχρῆν μὲν οὕτως, ἀλλʼ ὁ χρυσὸς ὅμως προτιμητέος.

+ Ἑρμῆς +

μανθάνω· πλουτίνδην κελεύεις ἀλλὰ μὴ ἀριστίνδην καθίζειν, καὶ ἀπὸ τιμημάτων· ἥκετʼ οὖν εἰς τὴν προεδρίαν ὑμεῖς οἱ χρυσοῖ.

+ +
+ Ἑρμῆς

ἐοίκασι δʼ οὖν, ὦ Ζεῦ, οἱ βαρβαρικοὶ προεδρεύσειν μόνοι· ὡς τούς γε Ἕλληνας ὁρᾷς ὁποῖοί εἰσι, χαρίεντες μὲν καὶ εὐπρόσωποι καὶ κατὰ τέχνην ἐσχηματισμένοι, λίθινοι δὲ ἢ χαλκοῖ ὅμως ἅπαντες ἢ οἵ γε πολυτελέστατοι αὐτῶν ἐλεφάντινοι ὀλίγον ὅσον τοῦ χρυσοῦ ἐπιστίλβον ἔχοντες, ὡς ἐπικεχράνθαι καὶ ἐπηυγάσθαι μόνον, τὰ δὲ ἔνδον ὑπόξυλοι καὶ οὗτοι, μυῶν ἀγέλας ὅλας ἐμπολιτευομένας σκέποντες· ἡ Βενδῖς δὲ αὕτη καὶ ὁ Ἄνουβις ἐκεινοσὶ καὶ παρʼ αὐτὸν ὁ Ἄττις καὶ ὁ Μίθρης καὶ ὁ Μὴν ὁλόχρυσοι καὶ βαρεῖς καὶ πολυτίμητοι ὡς ἀληθῶς.

-
- Ποσειδῶν -

καὶ ποῦ τοῦτο, ὦ Ἑρμῆ, δίκαιον, τὸν κυνοπρόσωπον τοῦτον προκαθίζειν μου τὸν Αἰγύπτιον, καὶ ταῦτα Ποσειδῶνος ὄντος;

- Ἑρμῆς -

ναί, ἀλλὰ σὲ μέν, ὦ ἐννοσίγαιε, χαλκοῦν ὁ Λύσιππος καὶ πτωχὸν ἐποίησεν, οὐκ ἐχόντων τότε Κορινθίων χρυσόν· οὗτος δὲ ὅλοις μετάλλοις πλουσιώτερός ἐστιν. ἀνέχεσθαι οὖν χρὴ παρεωσμένον, καὶ μὴ ἀγανακτεῖν εἴ τις ῥῖνα τηλικαύτην χρυσῆν ἔχων προτετίμησεταί σου.

- -
- Ἀφροδίτη -

οὐκοῦν, ὦ Ἑρμῆ, κἀμὲ λαβὼν ἐν τοῖς προέδροις που κάθιζε· χρυσῆ γάρ εἰμι.

- Ἑρμῆς -

οὐχ ὅσα γε, ὦ Ἀφροδίτη, κἀμὲ ὁρᾶν, ἀλλʼ εἰ μὴ πάνυ λημῶ, λίθου τοῦ λευκοῦ, Πεντέληθεν, οἶμαι, λιθοτομηθεῖσα, εἶτα δόξαν οὕτω Πραξιτέλει Ἀφροδίτη γενομένη Κνιδίοις παρεδόθης.

- Ἀφροδίτη -

καὶ μὴν ἀξιόπιστόν σοι μάρτυρα τὸν Ὅμηρον παρέξομαι ἄνω καὶ κάτω τῶν ῥαψῳδιῶν χρυσῆν με τὴν Ἀφροδίτην εἶναι λέγοντα.

- Ἑρμῆς -

καὶ γὰρ τὸν Ἀπόλλω ὁ αὐτὸς πολύχρυσον εἶναι ἔφη καὶ πλούσιον· ἀλλὰ νῦν ὄψει κἀκεῖνον ἐν τοῖς ζευγίταις που καθήμενον, ἀπεστεφανωμένον τε ὑπὸ τῶν λῃστῶν καὶ τοὺς κόλλοπας τῆς κιθάρας περισεσυλημένον. ὥστε ἀγάπα καὶ σὺ μὴ πάνυ ἐν τῷ θητικῷ ἐκκλησιάζουσα.

- -
- Κολοσσός -

ἐμοὶ δὲ τίς ἂν ἐρίσαι τολμήσειεν Ἡλιῳ τε ὄντι καὶ τηλικούτῳ τὸ μέγεθος; εἰ γοῦν μὴ ὑπερφυᾶ μηδὲ ὑπέρμετρον οἱ Ῥόδιοι κατασκευάσασθαί με ἠξίωσαν, ἀπὸ τοῦ ἴσου τελέσματος ἑκκαίδεκα χρυσοῦς θεοὺς ἐπεποίηντο ἂν ὥστε ἀνάλογον πολυτελέστερος ἂν νομιζοίμην. καὶ πρόσεστιν ἡ τέχνη καὶ τῆς ἐργασίας τὸ ἀκριβὲς ἐν μεγέθει τοσούτῳ.

- Ἑρμῆς -

τί, ὦ Ζεῦ, χρὴ ποιεῖν; δύσκριτον γὰρ ἐμοὶ γοῦν τοῦτο· εἰ μὲν γὰρ ἐς τὴν ὕλην ἀποβλέποιμι, χαλκοῦς ἐστιν, εἰ δὲ λογιζοίμην ἀφʼ ὁπόσων ταλάντων κεχάλκευται;, ὑπὲρ τοὺς πεντακοσιομεδίμνους ἂν εἴη.

- Ζεύς -

τί γὰρ ἔδει παρεῖναι καὶ τοῦτον ἐλέγξοντα τὴν τῶν ἄλλων μικρότητα καὶ ἐνοχλήσοντα τῇ καθέδρᾳ; πλὴν ἀλλʼ, ὦ Ῥοδίων ἄριστε, εἰ καὶ ὅτι μάλιστα προτιμητέος εἶ τῶν χρυσῶν, πῶς ἂν καὶ προεδρεύοις, εἰ μὴ δεήσει ἀναστῆναι πάντας ὡς μόνος καθέζοιο, τὴν Πνύκα ὅλην θατέρᾳ τῶν πυγῶν ἐπιλαβών; ὥστε ἄμεινον ποιήσεις ὀρθοστάδην ἐκκλησιάζων, ἐπικεκυφὼς τῷ συνεδρίῳ.

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- Ἑρμῆς -

ἰδοὺ πάλιν ἄλλο δύσλυτον καὶ τοῦτο· χαλκῶ μὲν γὰρ ἀμφοτέρω ἐστὸν καὶ τέχνης τῆς αὐτῆς, Λυσίππου ἑκάτερον τὸ ἔργον, καὶ τὸ μέγιστον, ὁμοτίμω τὰ ἐς γένος, ἅτε δὴ Διὸς παῖδε, ὁ Διόνυσος οὑτοσὶ καὶ Ἡρακλῆς. πότερος οὖν αὐτῶν προκαθίξει; φιλονεικοῦσι γάρ, ὡς ὁρᾷς.

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διατρίβομεν, ὦ Ἑρμῆ, πάλαι δέον ἐκκλησιάζειν ὥστε νῦν μὲν ἀναμὶξ καθιζόντων, ἔνθʼ ἂν ἕκαστος ἐθέλῃ, εἰσαῦθις δὲ ἀποδοθήσεται περὶ τούτων ἐκκλησία, κἀγὼ εἴσομαι τότε ἥντινα χρὴ ποιήσασθαι τὴν τάξιν ἐπʼ αὐτοῖς.

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- Ἑρμῆς -

ἀλλʼ, Ἡράκλεις, ὡς θορυβοῦσι τὰ κοινὰ καὶ τὰ καθʼ ἡμέραν ταῦτα βοῶντες, διανομάς· ποῦ τὸ νέκταρ; ἡ ἀμβροσία ἐπέλιπεν ποῦ αἱ ἑκατόμβαι; κοινὰς τὰς θυσίας.

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κατασιώπησον αὐτούς, ὦ Ἑρμῆ, ὡς μάθωσιν ὅτου ἕνεκα συνελέγησαν τοὺς λήρους τούτους ἀφέντες.

- Ἑρμῆς -

οὐχ ἅπαντες, ὦ Ζεῦ, τὴν Ἑλλήνων φωνὴν συνιᾶσιν ἐγὼ δὲ οὐ πολύγλωττός εἰμι, ὥστε καὶ Σκύθαις καὶ Πέρσαις καὶ Θρᾳξὶν καὶ Κελτοῖς συνετὰ κηρύττειν. ἄμεινον οὖν, οἶμαι, τῇ χειρὶ σημαίνειν καὶ παρακελεύσθαι σιωπᾶν.

- Ζεύς -

οὕτω ποίει.

- -
- Ἑρμῆς -

εὖ γε, ἀφωνότεροι γεγένηνταί σοι τῶν σοφιστῶν. ὥστε ὥρα δημηγορεῖν. ὁρᾷς; πάλαι πρὸς σὲ ἀποβλέπουσι περιμένοντες ὅ τι καὶ ἐρεῖς.

- Ζεύς -

ἀλλʼ ὅ γε πέπονθα, ὦ Ἑρμῆ, οὐκ ἂν ὀκνήσαιμι πρὸς σὲ εἰπεῖν υἱὸν ὄντα. οἶσθα ὅπως θαρραλέος ἀεὶ καὶ μεγαληγόρος ἐν ταῖς ἐκκλησίαις ἦν.

- Ἑρμῆς -

οἶδα καὶ ἐδεδίειν γε ἀκούων σου δημηγοροῦντος, καὶ μάλιστα ὁπότε ἠπείλεις ἀνασπάσειν ἐκ βάθρων τὴν γῆν καὶ τὴν θάλασσαν αὐτοῖς θεοῖς τὴν σειρὰν ἐκείνην τὴν χρυσῆν καθείς.

- Ζεύς -

ἀλλὰ νῦν, ὦ τέκνον, οὐκ οἶδα εἴτε ὑπὸ τοῦ μεγέθους τῶν ἐφεστώτων δεινῶν εἴτε καὶ ὑπὸ τοῦ πλήθους τῶν παρόντων — πολυθεωτάτη γάρ, ὡς ὁρᾷς, ἡ ἐκκλησία — διατετάραγμαι τὴν γνώμην καὶ ὑπότρομός εἰμι καὶ ἡ γλῶττά μοι πεπεδημένη ἔοικε· τὸ δὲ ἀτοπώτατον ἁπάντων, ἐπιλέλησμαι τὸ προοίμιον τῶν ὅλων, ὃ παρεσκευασάμην ὡς εὐπροσωποτάτη μοι ἡ ἀρχὴ γένοιτο πρὸς αὐτούς.

- Ἑρμῆς -

ἀπολώλεκας, ὦ Ζεῦ, ἅπαντα· οἱ δὲ ὑποπτεύουσι τὴν σιωπὴν καί τι ὑπέρμεγα κακὸν ἀκούσεσθαι προσδοκῶσιν, ἐφʼ ὅτῳ σὺ διαμέλλεις.

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βούλει οὖν, ὦ Ἑρμῆ, τὸ Ὁμηρικὸν ἐκεῖνο προοίμιον ἀναρραψῳδήσω πρὸς αὐτούς;

- Ἑρμῆς -

τὸ ποῖον;

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κέκλυτέ μευ πάντες τε θεοὶ πᾶσαί τε θέαιναι·

- Ἑρμῆς -

ἄπαγε, ἱκανῶς καὶ πρὸς ἡμᾶς πεπαρῴδηταί σοι τὰ πρῶτα. πλὴν εἰ δοκεῖ, τὸ μὲν φορτικὸν τῶν μέτρων ἄφες, σὺ δὲ τῶν Δημοσθένους δημηγοριῶν τῶν κατὰ Φιλίππου ἥντινα ἂν ἐθέλῃς σύνειρε, ὀλίγα ἐναλλάττων· οὕτω γοῦν οἱ πολλοὶ νῦν ῥητορεύουσιν.

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εὖ λέγεις ἐπίτομόν τινα ῥητορείαν καὶ ῥᾳδιουργίαν ταύτην εὐκαιρον τοῖς ἀπορουμένοις.

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- Ἑρμῆς -

ἄρξαι δʼ οὖν ποτε.

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+ Ποσειδῶν +

καὶ ποῦ τοῦτο, ὦ Ἑρμῆ, δίκαιον, τὸν κυνοπρόσωπον τοῦτον προκαθίζειν μου τὸν Αἰγύπτιον, καὶ ταῦτα Ποσειδῶνος ὄντος;

+ Ἑρμῆς +

ναί, ἀλλὰ σὲ μέν, ὦ ἐννοσίγαιε, χαλκοῦν ὁ Λύσιππος καὶ πτωχὸν ἐποίησεν, οὐκ ἐχόντων τότε Κορινθίων χρυσόν· οὗτος δὲ ὅλοις μετάλλοις πλουσιώτερός ἐστιν. ἀνέχεσθαι οὖν χρὴ παρεωσμένον, καὶ μὴ ἀγανακτεῖν εἴ τις ῥῖνα τηλικαύτην χρυσῆν ἔχων προτετιμήσεταί σου.

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+ Ἀφροδίτη +

οὐκοῦν, ὦ Ἑρμῆ, κἀμὲ λαβὼν ἐν τοῖς προέδροις που κάθιζε· χρυσῆ γάρ εἰμι.

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οὐχ ὅσα γε, ὦ Ἀφροδίτη, κἀμὲ ὁρᾶν, ἀλλʼ εἰ μὴ πάνυ λημῶ, λίθου τοῦ λευκοῦ, Πεντέληθεν, οἶμαι, λιθοτομηθεῖσα, εἶτα δόξαν οὕτω Πραξιτέλει Ἀφροδίτη γενομένη Κνιδίοις παρεδόθης.

+ Ἀφροδίτη +

καὶ μὴν ἀξιόπιστόν σοι μάρτυρα τὸν Ὅμηρον παρέξομαι ἄνω καὶ κάτω τῶν ῥαψῳδιῶν χρυσῆν με τὴν Ἀφροδίτην εἶναι λέγοντα.

+ Ἑρμῆς +

καὶ γὰρ τὸν Ἀπόλλω ὁ αὐτὸς πολύχρυσον εἶναι ἔφη καὶ πλούσιον· ἀλλὰ νῦν ὄψει κἀκεῖνον ἐν τοῖς ζευγίταις που καθήμενον, ἀπεστεφανωμένον τετε Fritzsche: γε MSS. ὑπὸ τῶν λῃστῶν καὶ τοὺς κόλλοπας τῆς κιθάρας περισεσυλημένον. ὥστε ἀγάπα καὶ σὺ μὴ πάνυ ἐν τῷ θητικῷ ἐκκλησιάζουσα.

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+ Κολοσσός Ῥοδίων +

ἐμοὶ δὲ τίς ἂν ἐρίσαι τολμήσειεν Ἡλίῳ τε ὄντι καὶ τηλικούτῳ τὸ μέγεθος; εἰ γοῦν μὴ ὑπερφυᾶ μηδὲ ὑπέρμετρον οἱ Ῥόδιοι κατασκευάσασθαί με ἠξίωσαν, ἀπὸ τοῦ ἴσου τελέσματος ἑκκαίδεκα χρυσοῦς θεοὺς ἐπεποίηντο ἄν· ὥστε ἀνάλογον πολυτελέστερος ἂν νομιζοίμην. καὶ πρόσεστιν ἡ τέχνη καὶ τῆς ἐργασίας τὸ ἀκριβὲς ἐν μεγέθει τοσούτῳ.

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τί, ὦ Ζεῦ, χρὴ ποιεῖν; δύσκριτον γὰρ ἐμοὶ γοῦν τοῦτο· εἰ μὲν γὰρ ἐς τὴν ὕλην ἀποβλέποιμι, χαλκοῦς ἐστιν, εἰ δὲ λογιζοίμην ἀφʼ ὁπόσων ταλάντων κεχάλκευται, ὑπὲρ τοὺς πεντακοσιομεδίμνους ἂν εἴη.

+ Ζεύς +

τί γὰρ ἔδει παρεῖναι καὶ τοῦτον ἐλέγξοντα τὴν τῶν ἄλλων μικρότητα καὶ ἐνοχλήσοντα τῇ καθέδρᾳ; πλὴν ἀλλʼ, ὦ Ῥοδίων ἄριστε, εἰ καὶ ὅτι μάλιστα προτιμητέος εἶ τῶν χρυσῶν, πῶς ἂν καὶ προεδρεύοις, εἰ μὴ δεήσει ἀναστῆναι πάντας ὡς μόνος καθέζοιο, τὴν Πνύκα ὅλην θατέρᾳ τῶν πυγῶν ἐπιλαβών; ὥστε ἄμεινον ποιήσεις ὀρθοστάδην ἐκκλησιάζων, ἐπικεκυφὼς τῷ συνεδρίῳ.

+ +
+ Ἑρμῆς +

ἰδοὺ πάλιν ἄλλο δύσλυτον καὶ τοῦτο· χαλκῶ μὲν γὰρ ἀμφοτέρω ἐστὸν καὶ τέχνης τῆς αὐτῆς, Λυσίππου ἑκάτερον τὸ ἔργον, καὶ τὸ μέγιστον, ὁμοτίμω τὰ ἐς γένος, ἅτε δὴ Διὸς παῖδε, ὁ Διόνυσος οὑτοσὶ καὶ Ἡρακλῆς. πότερος οὖν αὐτῶν προκαθίζει; φιλονεικοῦσι γάρ, ὡς ὁρᾷς.

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διατρίβομεν, ὦ Ἑρμῆ, πάλαι δέον ἐκκλησιάζειν· ὥστε νῦν μὲν ἀναμὶξ καθιζόντων, ἔνθʼ ἂν ἕκαστος ἐθέλῃ, εἰσαῦθις δὲ ἀποδοθήσεται περὶ τούτων ἐκκλησία, κἀγὼ εἴσομαι τότε ἥντινα χρὴ ποιήσασθαι τὴν τάξιν ἐπʼ αὐτοῖς.

+ +
+ Ἑρμῆς +

ἀλλʼ, Ἡράκλεις, ὡς θορυβοῦσι τὰ κοινὰ καὶ τὰ καθʼ ἡμέραν ταῦτα βοῶντες, διανομάς· ποῦ τὸ νέκταρ; ἡ ἀμβροσία ἐπέλιπεν· ποῦ αἱ ἑκατόμβαι; κοινὰς τὰς θυσίας.θυσίας Text ΓΩΝ: some MSS. Repeat one or more of these Phrases.

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κατασιώπησον αὐτούς, ὦ Ἑρμῆ, ὡς μάθωσιν ὅτου ἕνεκα συνελέγησαν τοὺς λήρους τούτους ἀφέντες.

+ Ἑρμῆς +

οὐχ ἅπαντες, ὦ Ζεῦ, τὴν Ἑλλήνων φωνὴν συνιᾶσιν· ἐγὼ δὲ οὐ πολύγλωττός εἰμι, ὥστε καὶ Σκύθαις καὶ Πέρσαις καὶ Θρᾳξὶν καὶ Κελτοῖς συνετὰ κηρύττειν. ἄμεινον οὖν, οἶμαι, τῇ χειρὶ σημαίνειν καὶ παρακελεύεσθαι σιωπᾶν.

+ Ζεύς +

οὕτω ποίει.

+ +
+ Ἑρμῆς +

εὖ γε, ἀφωνότεροι γεγένηνταί σοι τῶν σοφιστῶν. ὥστε ὥρα δημηγορεῖν. ὁρᾷς; πάλαι πρὸς σὲ ἀποβλέπουσι περιμένοντες ὅ τι καὶ ἐρεῖς.

+ Ζεύς +

ἀλλʼ ὅ γε πέπονθα, ὦ Ἑρμῆ, οὐκ ἂν ὀκνήσαιμι πρὸς σὲ εἰπεῖν υἱὸν ὄντα. οἶσθα ὅπως θαρραλέος ἀεὶ καὶ μεγαληγόρος ἐν ταῖς ἐκκλησίαις ἦν.

+ Ἑρμῆς +

οἶδα καὶ ἐδεδίειν γε ἀκούων σου δημηγοροῦντος, καὶ μάλιστα ὁπότε ἠπείλειςἠπείλεις vulg.: ἂν ἠπείλεις γ; ἀπειλοίης β. ἀνασπάσειν ἐκ βάθρων τὴν γῆν καὶ τὴν θάλασσαν αὐτοῖς θεοῖς τὴν σειρὰν ἐκείνην τὴν χρυσῆν καθείς.

+ Ζεύς +

ἀλλὰ νῦν, ὦ τέκνον, οὐκ οἶδα εἴτε ὑπὸ τοῦ μεγέθους τῶν ἐφεστώτων δεινῶν εἴτε καὶ ὑπὸ τοῦ πλήθους τῶν παρόντων — πολυθεωτάτη γάρ, ὡς ὁρᾷς, ἡ ἐκκλησία — διατετάραγμαι τὴν γνώμην καὶ ὑπότρομός εἰμι καὶ ἡ γλῶττά μοι πεπεδημένη ἔοικε· τὸ δὲ ἀτοπώτατον ἁπάντων, ἐπιλέλησμαι τὸ προοίμιον τῶν ὅλων, ὃ παρεσκευασάμην ὡς εὐπροσωποτάτη μοι ἡ ἀρχὴ γένοιτο πρὸς αὐτούς.

+ Ἑρμῆς +

ἀπολώλεκας, ὦ Ζεῦ, ἅπαντα· οἱ δὲ ὑποπτεύουσι τὴν σιωπὴν καί τι ὑπέρμεγα κακὸν ἀκούσεσθαι προσδοκῶσιν, ἐφʼ ὅτῳ σὺ διαμέλλεις.

+ Ζεύς +

βούλει οὖν, ὦ Ἑρμῆ, τὸ Ὁμηρικὸν ἐκεῖνο προοίμιον ἀναρραψῳδήσω πρὸς αὐτούς;

+ Ἑρμῆς +

τὸ ποῖον;

+ Ζεύς +

κέκλυτέ μευ πάντες τε θεοὶ πᾶσαί τε θέαιναι.

+ Ἑρμῆς +

ἄπαγε, ἱκανῶς καὶ πρὸς ἡμᾶς πεπαρῴδηταίπεπαρώδηται du Soul: πεπαρῴνηται MSS. σοι τὰ πρῶτα. πλὴν εἰ δοκεῖ, τὸ μὲν φορτικὸν τῶν μέτρων ἄφες, σὺ δὲ τῶν Δημοσθένους δημηγοριῶν τῶν κατὰ Φιλίππου ἥντινα ἂν ἐθέλῃς σύνειρε, ὀλίγα ἐναλλάττων· οὕτω γοῦν οἱ πολλοὶ νῦν ῥητορεύουσιν.

+ Ζεύς +

εὖ λέγεις ἐπίτομόν τινα ῥητορείαν καὶ ῥᾳδιουργίαν ταύτην εὔκαιρον τοῖς ἀπορουμένοις.

+ +
+ Ἑρμῆς +

ἄρξαι δʼ οὖν ποτε.

+ Ζεύς

ἀντὶ πολλῶν ἄν, ὦ ἄνδρες θεοί, χρημάτων ὑμᾶς ἑλέσθαι νομίζω, εἰ φανερὸν γένοιτο ὑμῖν ὅ τι δή ποτε ἄρα τοῦτό ἐστιν ἐφʼ ὅτῳ νῦν συνελέγητε. ὅτε τοίνυν τοῦτο οὕτως ἔχει, προσήκει προθύμως ἀκροᾶσθαί μου λέγοντος. ὁ μὲν οὖν παρὼν καιρός, ὦ θεοί, μονονουχὶ λέγει φωνὴν ἀφιεὶς ὅτι τῶν παρόντων ἐρρωμένως ἀντιληπτέον ἡμῖν ἐστιν, ἡμεῖς δὲ πάνυ ὀλιγώρως ἔχειν δοκοῦμεν πρὸς αὐτά. βούλομαι δὲ ἤδη — καὶ γὰρ ἐπιλείπει ὁ Δημοσθένης — αὐτὰ ὑμῖν δηλῶσαι σαφῶς, ἐφʼ οἷς διαταραχθεὶς συνήγαγον τὴν ἐκκλησίαν.

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χθὲς γάρ, ὡς ἴστε, Μνησιθέου τοῦ ναυκλήρου θύσαντος τὰ σωτήρια ἐπὶ τῇ νηῒ ὀλίγου δεῖν ἀπολομένῃ περὶ τὸν Καφηρέα, εἱστιώμεθα ἐν Πειραιεῖ, ὁπόσους ἡμῶν ὁ Μνησίθεος ἐπὶ τὴν θυσίαν ἐκάλεσεν εἶτα μετὰ τὰς σπονδὰς ὑμεῖς μὲν ἄλλος ἄλλην ἐτράπεσθε, ὡς ἑκάστῳ ἔδοξεν, ἐγὼ δὲ — οὐδέπω γὰρ πάνυ ὀψὲ ἦν — ἀνῆλθον ἐς τὸ ἄστυ ὡς περιπατήσαιμι τὸ δειλινὸν ἐν Κεραμεικῷ, ἐννοῶν ἅμα τοῦ Μνησιθέου τὴν μικρολογίαν, ὃς ἑκκαίδεκα θεοὺς ἑστιῶν ἀλεκτρυόνα μόνον κατέθυσε, γέροντα κἀκεῖνον ἤδη καὶ κορυξῶντα, καὶ λιβανωτοῦ χόνδρους τέτταρας εὖ μάλα εὐρωτιῶντας, ὡς αὐτίκα ἐπισβεσθῆναι τῷ ἄνθρακι, μηδὲ ὅσον ἄκρᾳ τῇ ῥινὶ ὀσφραίνεσθαι τοῦ καπνοῦ παρασχόντας, καὶ ταῦτα ἑκατόμβας ὅλας ὑποσχόμενος ὁπότε ἡ ναῦς ἤδη προσεφέρετο τῷ σκοπέλῳ καὶ ἐντὸς ἦν τῶν ἑρμάτων.
+

χθὲς γάρ, ὡς ἴστε, Μνησιθέου τοῦ ναυκλήρου θύσαντος τὰ σωτήρια ἐπὶ τῇ νηῒ ὀλίγου δεῖν ἀπολομένῃ περὶ τὸν Καφηρέα, εἱστιώμεθα ἐν Πειραιεῖ, ὁπόσους ἡμῶν ὁ Μνησίθεος ἐπὶ τὴν θυσίαν ἐκάλεσεν· εἶτα μετὰ τὰς σπονδὰς ὑμεῖς μὲν ἄλλος ἄλλην ἐτράπεσθε, ὡς ἑκάστῳ ἔδοξεν, ἐγὼ δὲ — οὐδέπω γὰρ πάνυ ὀψὲ ἦν — ἀνῆλθον ἐς τὸ ἄστυ ὡς περιπατήσαιμι τὸ δειλινὸν ἐν Κεραμεικῷ, ἐννοῶν ἅμα τοῦ Μνησιθέου τὴν μικρολογίαν, ὃς ἑκκαίδεκα θεοὺς ἑστιῶν ἀλεκτρυόνα μόνον κατέθυσε, γέροντα κἀκεῖνον ἤδη καὶ κορυζῶντα, καὶ λιβανωτοῦ χόνδρους τέτταρας εὖ μάλα εὐρωτιῶντας, ὡς αὐτίκα ἐπισβεσθῆναι τῷ ἄνθρακι, μηδὲ ὅσον ἄκρᾳ τῇ ῥινὶ ὀσφραίνεσθαι τοῦ καπνοῦ παρασχόντας, καὶ ταῦτα ἑκατόμβας ὅλας ὑποσχόμενος ὁπότε ἡ ναῦς ἤδη προσεφέρετο τῷ σκοπέλῳ καὶ ἐντὸς ἦν τῶν ἑρμάτων.
+ +
+ Ζεύς +

ἐπεὶ δὲ ταῦτα ἐννοῶν γίγνομαι κατὰ τὴν Ποικίλην, ὁρῶ πλῆθος ἀνθρώπων πάμπολυ συνεστηκός, ἐνίους μὲν ἔνδον ἐν αὐτῇ τῇ στοᾷ, πολλοὺς δὲ καὶ ἐν τῷ ὑπαίθρῳ, καί τινας βοῶντας καὶ διατεινομένους ἐπὶ τῶν θάκων καθημένους. εἰκάσας οὖν ὅπερ ἦν, φιλοσόφους εἶναι τῶν ἐριστικῶν τούτων, ἐβουλήθην ἐπιστὰς ἀκοῦσαι αὐτῶν ὅ τι καὶ λέγουσι· καὶ — ἔτυχον γὰρ νεφέλην τῶν παχειῶν περιβεβλημένος — σχηματίσας ἐμαυτὸν εἰς τὸν ἐκείνων τρόπον καὶ τὸν πώγωνα ἐπισπασάμενος εὖ μάλα ἐῴκειν φιλοσόφῳ· καὶ δὴ παραγκωνισάμενος τοὺς πολλοὺς εἰσέρχομαι ἀγνοούμενος ὅστις εἴην. εὑρίσκω τε τὸν Ἐπικούρειον Δᾶμιν, τὸν ἐπίτριπτον, καὶ Τιμοκλέα τὸν Στωϊκόν, ἀνδρῶν βέλτιστον, ἐκθύμως πάνυ ἐρίζοντας· ὁ γοῦν Τιμοκλῆς καὶ ἵδρου καὶ τὴν φωνὴν ἤδη ἐξεκέκοπτο ὑπὸ τῆς βοῆς, ὁ Δᾶμις δὲ τὸ σαρδάνιον ἐπιγελῶν ἔτι μᾶλλον παρώξυνε τὸν Τιμοκλέα.
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ἦν δὲ ἄρα περὶ ἡμῶν ὁ πᾶς λόγος αὐτοῖς· ὁ μὲν γὰρ κατάρατος Δᾶμις οὔτε προνοεῖν ἡμᾶς ἔφασκε τῶν ἀνθρώπων οὔτʼ ἐπισκοπεῖν τὰ γινόμενα παρʼ αὐτοῖς, οὐδὲν ἄλλο ἢ μηδὲ ὅλως ἡμᾶς εἶναι λέγων· τοῦτο γὰρ αὐτῷ δηλαδὴ ὁ λόγος ἐδύνατο· καὶ ἦσάν τινες οἳ ἐπῄνουν αὐτόν. ὁ δʼ ἕτερος τὰ ἡμέτερα ὁ Τιμοκλῆς ἐφρόνει καὶ ὑπερεμάχει καὶ ἠγανάκτει καὶ πάντα τρόπον συνηγωνίζετο τὴν ἐπιμέλειαν ἡμῶν ἐπαινῶν καὶ διεξιὼν ὡς ἐν κόσμῳ καὶ τάξει τῇ προσηκούσῃ ἐξηγούμεθα καὶ διατάττομεν ἕκαστα· καὶ εἶχε μέν τινας καὶ αὐτὸς τοὺς ἐπαινοῦντας. πλὴν ἐκεκμήκει γὰρ ἤδη καὶ πονήρως ἐφώνει καὶ τὸ πλῆθος εἰς τὸν Δᾶμιν ἀπέβλεπε —, συνεὶς δὲ ἐγὼ τὸ κινδύνευμα τὴν νύκτα ἐκέλευσα περιχυθεῖσαν διαλῦσαι τὴν συνουσίαν. ἀπῆλθον οὖν εἰς τὴν ὑστεραίαν συνθέμενοι εἰς τέλος ἐπεξελεύσεσθαι τὸ σκέμμα, κἀγὼ παρομαρτῶν τοῖς πολλοῖς ἐπήκουον μεταξὺ ἀπιόντων οἴκαδε παρʼ αὑτοὺς ἐπαινούντων τὰ τοῦ Δάμιδος καὶ ἤδη παρὰ πολὺ αἱρουμένων τὰ ἐκείνου· ἦσαν δὲ καὶ οἱ μὴ ἀξιοῦντες προκατεγνωκέναι τῶν ἐναντίων ἀλλὰ περιμένειν εἴ τι καὶ ὁ Τιμοκλῆς αὔριον ἐρεῖ.
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ταῦτʼ ἔστιν ἐφʼ οἷς ὑμᾶς συνεκάλεσα, οὐ μικρά, ὦ θεοί, εἰ λογιεῖσθε ὡς ἡ πᾶσα μὲν ἡμῖν τιμὴ καὶ δόξα καὶ πρόσοδος οἱ ἄνθρωποί εἰσιν· εἰ δʼ οὗτοι πεισθεῖεν ἢ μηδὲ ὅλως θεοὺς εἶναι ἢ ὄντας ἀπρονοήτους εἶναι σφῶν αὐτῶν, ἄθυτα καὶ ἀγέραστα καὶ ἀτίμητα ἡμῖν ἔσται τὰ ἐκ γῆς καὶ μάτην ἐν οὐρανῷ καθεδούμεθα λιμῷ ἐχόμενοι, ἑορτῶν ἐκείνων καὶ πανηγύρεων καὶ ἀγώνων καὶ θυσιῶν καὶ παννυχίδων καὶ πομπῶν στερούμενοι. ὡς οὖν ὑπὲρ τηλικούτων φημὶ δεῖν ἅπαντας ἐπινοεῖν τι σωτήριον τοῖς παροῦσι καὶ ἀφʼ ὅτου κρατήσει μὲν ὁ Τιμοκλῆς καὶ δόξει ἀληθέστερα λέγειν, ὁ Δᾶμις δὲ καταγελασθήσεται πρὸς τῶν ἀκουόντων· ὡς ἔγωγε οὐ πάνυ τῷ Τιμοκλεῖ πέποιθα ὡς κρατήσει καθʼ ἑαυτόν, ἢν μὴ καὶ τὰ παρʼ ἡμῶν αὐτῷ προσγένηται. κήρυττε οὖν, ὦ Ἑρμῆ, τὸ κήρυγμα τὸ ἐκ τοῦ νόμου, ὡς ἀνιστάμενοι συμβουλεύοιεν.

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ἄκουε, σίγα, μὴ τάραττε· τίς ἀγορεύειν βούλεται τῶν τελείων θεῶν, οἷς ἔξεστι; τί τοῦτο; οὐδεὶς ἀνίσταται, ἀλλʼ ἡσυχάζετε πρὸς τὸ μέγεθος τῶν ἠγγελμένων ἐκπεπληγμένοι; +

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+ἀλλʼ ὑμεῖς μὲν πάντες ὕδωρ καὶ γαῖα γένοισθε· ἐγὼ δέ, εἴ γέ μοι μετὰ παρρησίας λέγειν δοθείη, πολλὰ ἄν, ὦ Ζεῦ, ἔχοιμι εἰπεῖν.

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λέγε, ὦ Μῶμε, πάνυ θαρρῶν· δῆλος γὰρ εἶ ἐπὶ τῷ συμφέροντι παρρησιασόμενος.

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οὐκοῦν ἀκούετε, ὦ θεοί, τά γε ἀπὸ καρδίας, φασίν· ἐγὼ γὰρ καὶ πάνυ προσεδόκων ἐς τόδε ἀμηχανίας περιστήσεσθαι τὰ ἡμέτερα καὶ πολλοὺς τοιούτους ἀναφύσεσθαι ἡμῖν σοφιστάς, παρʼ ἡμῶν αὐτῶν τὴν αἰτίαν τῆς τόλμης λαμβάνοντας· καὶ μὰ τὴν Θέμιν οὔτε τῷ Ἐπικούρῳ ἄξιον ὀργίζεσθαι οὔτε τοῖς ὁμιληταῖς αὐτοῦ καὶ διαδόχοις τῶν λόγων, εἰ τοιαῦτα περὶ ἡμῶν ὑπειλήφασιν. ἢ τί γὰρ αὐτοὺς ἀξιώσειέ τις ἂν φρονεῖν, ὁπόταν ὁρῶσι τοσαύτην ἐν τῷ βίῳ τὴν ταραχήν, καὶ τοὺς μὲν χρηστοὺς αὐτῶν ἀμελουμένους, ἐν πενίᾳ καὶ νόσοις καὶ δουλείᾳ καταφθειρομένους, παμπονήρους δὲ καὶ μιαροὺς ἀνθρώπους προτιμωμένους καὶ ὑπερπλουτοῦντας καὶ ἐπιτάττοντας τοῖς κρείττοσι, καὶ τοὺς μὲν ἱεροσύλους οὐ κολαζομένους ἀλλὰ διαλανθάνοντας, ἀνασκολοπιζομένους δὲ καὶ τυμπανιζομένους ἐνίοτε τοὺς οὐδὲν ἀδικοῦντας;

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εἰκότως τοίνυν ταῦτα ὁρῶντες οὕτω διανοοῦνται περὶ ἡμῶν ὡς οὐδὲν ὅλως ὄντων, καὶ μάλιστα ὅταν ἀκούωσι τῶν χρησμῶν λεγόντων, ὡς διαβάς τις τὸν Ἅλυν μεγάλην ἀρχὴν καταλύσει, οὐ μέντοι δηλούντων, εἴτε τὴν αὑτοῦ εἴτε τὴν τῶν πολεμίων· καὶ πάλιν ὦ θείη Σαλαμίς, ἀπολεῖς δὲ σὺ τέκνα γυναικῶν. καὶ Πέρσαι γάρ, οἶμαι, καὶ Ἕλληνες γυναικῶν τέκνα ἦσαν. ὅταν μὲν γὰρ τῶν ῥαψῳδῶν ἀκούωσιν, ὅτι καὶ ἐρῶμεν καὶ τιτρωσκόμεθα καὶ δεσμούμεθα καὶ δουλεύομεν καὶ στασιάζομεν καὶ μυρία ὅσα πράγματα ἔχομεν, καὶ ταῦτα μακάριοι καὶ ἄφθαρτοι ἀξιοῦντες εἶναι, τί ἄλλο ἢ δικαίως καταγελῶσι καὶ ἐν οὐδενὶ λόγῳ τίθενται τὰ ἡμέτερα; ἡμεῖς δὲ ἀγανακτοῦμεν, εἴ τινες ἄνθρωποι ὄντες οὐ πάνυ ἀνόητοι διελέγχουσι ταῦτα καὶ τὴν πρόνοιαν ἡμῶν παρωθοῦνται, δέον ἀγαπᾶν εἴ τινες ἡμῖν ἔτι θύουσι τοιαῦτα ἐξαμαρτάνουσιν.
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καί μοι ἐνταῦθα, ὦ Ζεῦ — μόνοι γάρ ἐσμεν καὶ οὐδεὶς ἄνθρωπος πάρεστι τῷ συλλόγῳ ἔξω Ἡρακλέους καὶ Διονύσου καὶ Γανυμήδους καὶ Ἀσκληπιοῦ, τῶν παρεγγράπτων τούτων — ἀπόκριναι μετʼ ἀληθείας, εἴ ποτέ σοι ἐμέλησεν ἐς τοσοῦτον τῶν ἐν τῇ γῇ, ὡς ἐξετάσαι οἵτινες αὐτῶν οἱ φαῦλοι ἢ οἵτινες οἱ χρηστοί εἰσιν· ἀλλʼ οὐκ ἂν εἴποις. εἰ γοῦν μὴ ὁ Θησεὺς ἐκ Τροιζῆνος εἰς Ἀθήνας ἰὼν ὁδοῦ πάρεργον ἐξέκοψε τοὺς κακούργους, ὅσον ἐπὶ σοὶ καὶ τῇ σῇ προνοίᾳ οὐδὲν ἂν ἐκώλυεν ζῆν ἐντρυφῶντας ταῖς τῶν ὁδῷ βαδιζόντων σφαγαῖς τὸν Σκείρωνα καὶ Πιτυοκάμπτην καὶ Κερκυόνα καὶ τοὺς ἄλλους· ἢ εἴ γε μὴ ὁ Εὐρυσθεύς, ἀνὴρ δίκαιος καὶ προνοητικός, ὑπὸ φιλανθρωπίας ἀναπυνθανόμενος τὰ παρʼ ἑκάστοις ἐξέπεμπε τουτονὶ τὸν οἰκέτην αὑτοῦ, ἐργατικὸν ἄνθρωπον καὶ πρόθυμον εἰς τοὺς πόνους, ὦ Ζεῦ, σὺ ὀλίγον ἐφρόντισας ἂν τῆς Ὕδρας καὶ τῶν ἐν Στυμφάλῳ ὀρνέων καὶ ἵππων τῶν Θρᾳκίων καὶ τῆς Κενταύρων ὕβρεως καὶ παροινίας.
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ἀλλʼ εἰ χρὴ τἀληθῆ λέγειν, καθήμεθα τοῦτο μόνον ἐπιτηροῦντες, εἴ τις θύει καὶ κνισᾷ τοὺς βωμούς· τὰ δʼ ἄλλα κατὰ ῥοῦν φέρεται ὡς ἂν τύχῃ ἕκαστον παρασυρόμενα. τοιγαροῦν εἰκότα νῦν πάσχομεν καὶ ἔτι πεισόμεθα, ἐπειδὰν κατʼ ὀλίγον οἱ ἄνθρωποι ἀνακύπτοντες εὑρίσκωσιν οὐδὲν ὄφελος αὐτοῖς ὄν, εἰ θύοιεν ἡμῖν καὶ τὰς πομπὰς πέμποιεν. εἶτʼ ἐν βραχεῖ ὄψει καταγελῶντας τοὺς Ἐπικούρους καὶ Μητροδώρους καὶ Δάμιδας, κρατουμένους δὲ καὶ ἀποφραττομένους ὑπʼ αὐτῶν τοὺς ἡμετέρους συνηγόρους· ὥστε ὑμέτερον ἂν εἴη παύειν καὶ ἰᾶσθαι ταῦτα, τῶν καὶ ἐς τόδε αὐτὰ προαγαγόντων. Μώμῳ δὲ οὐ μέγας ὁ κίνδυνος, εἰ ἄτιμος ἔσται· οὐδὲ γὰρ πάλαι τῶν τιμωμένων ἦν, ὑμῶν ἔτι εὐτυχούντων καὶ τὰς θυσίας καρπουμένων.

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τοῦτον μέν, ὦ θεοί, ληρεῖν ἐάσωμεν ἀεὶ τραχὺν ὄντα καὶ ἐπιτιμητικόν· ὡς γὰρ ὁ θαυμαστὸς Δημοσθένης ἔφη, τὸ μὲν ἐγκαλέσαι καὶ μέμψασθαι καὶ ἐπιτιμῆσαι ῥᾴδιον καὶ παντός, τὸ δὲ ὅπως τὰ παρόντα βελτίω γενήσεται συμβουλεῦσαι, τοῦτʼ ἔμφρονος ὡς ἀληθῶς συμβούλου· ὅπερ οἱ ἄλλοι εὖ οἶδʼ ὅτι ποιήσετε καὶ τούτου σιωπῶντος.

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ἐγὼ δὲ τὰ μὲν ἄλλα ὑποβρύχιός εἰμι, ὡς ἴστε, καὶ ἐν βυθῷ πολιτεύομαι κατʼ ἐμαυτόν, εἰς ὅσον ἐμοὶ δυνατὸν σώζων τοὺς πλέοντας καὶ παραπέμπων τὰ πλοῖα καὶ τοὺς ἀνέμους καταμαλάττων· ὅμως δʼ οὖν — μέλει γάρ μοι καὶ τῶν ἐνταῦθα — φημὶ δεῖν τὸν Δᾶμιν τοῦτον ἐκποδὼν ποιήσασθαι, πρὶν ἐπὶ τὴν ἔριν ἥκειν, ἤτοι κεραυνῷ ἤ τινι ἄλλῃ μηχανῇ, μὴ καὶ ὑπέρσχῃ λέγων — φὴς γάρ, ὦ Ζεῦ, πιθανόν τινα εἶναι αὐτόν· ἅμα γὰρ καὶ δείξομεν αὐτοῖς ὡς μετερχόμεθα τοὺς τὰ τοιαῦτα καθʼ ἡμῶν διεξιόντας.

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παίζεις, ὦ Πόσειδον, ἢ τέλεον ἐπιλέλησαι ὡς οὐδὲν ἐφʼ ἡμῖν τῶν τοιούτων ἐστίν, ἀλλʼ αἱ Μοῖραι ἑκάστῳ ἐπικλώθουσι, τὸν μὲν κεραυνῷ, τὸν δὲ ξίφει, τὸν δὲ πυρετῷ ἢ φθόῃ ἀποθανεῖν; ἐπεὶ εἴ γέ μοι ἐπʼ ἐξουσίας τὸ πρᾶγμα ἦν, εἴασα ἄν, οἴει, τοὺς ἱεροσύλους πρῴην ἀπελθεῖν ἀκεραυνώτους ἐκ Πίσης δύο μου τῶν πλοκάμων ἀποκείραντας ἓξ μνᾶς ἑκάτερον ἕλκοντας; ἢ σὺ αὐτὸς περιεῖδες ἂν ἐν Γεραιστῷ τὸν ἁλιέα τὸν ἐξ Ὠρεοῦ ὑφαιρούμενόν σου τὴν τρίαιναν; ἄλλως τε καὶ δόξομεν ἀγανακτεῖν λελυπημένοι τῷ πράγματι καὶ δεδιέναι τοὺς παρὰ τοῦ Δάμιδος λόγους καὶ διʼ αὐτὸ ἀποσκευάζεσθαι τὸν ἄνδρα, οὐ περιμείναντες ἀντεξετασθῆναι αὐτὸν τῷ Τιμοκλεῖ. ὥστε τί ἄλλο ἢ ἐξ ἐρήμης κρατεῖν οὕτω δόξομεν;

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καὶ μὴν ἐπίτομόν τινα ταύτην ᾤμην ἐπινενοηκέναι ἔγωγε πρὸς τὴν νίκην.

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ἄπαγε, θυννῶδες τὸ ἐνθύμημα, ὦ Πόσειδον, καὶ κομιδῇ παχύ, προαναιρήσειν τὸν ἀνταγωνιστὴν ὡς ἀποθάνοι ἀήττητος, ἀμφήριστον ἔτι καὶ ἀδιάκριτον καταλιπὼν τὸν λόγον.

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οὐκοῦν ἄμεινόν τι ὑμεῖς ἄλλο ἐπινοεῖτε, εἰ τἀμὰ οὕτως ὑμῖν ἀποτεθύννισται.

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εἰ καὶ τοῖς νέοις ἔτι καὶ ἀγενείοις ἡμῖν ἐφεῖτο ἐκ τοῦ νόμου δημηγορεῖν, ἴσως ἂν εἶπόν τι συμφέρον εἰς τὴν διάσκεψιν.

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ἡ μὲν σκέψις, ὦ Ἄπολλον, οὕτω περὶ μεγάλων, ὥστε μὴ καθʼ ἡλικίαν, ἀλλὰ κοινὸν ἅπασι προκεῖσθαι τὸν λόγον· χάριεν γάρ, εἰ περὶ τῶν ἐσχάτων κινδυνεύοντες περὶ τῆς ἐν τοῖς νόμοις ἐξουσίας μικρολογούμεθα. σὺ δὲ καὶ πάνυ ἤδη ἔννομος εἶ δημηγόρος, πρόπαλαι μὲν ἐξ ἐφήβων γεγονώς, ἐγγεγραμμένος δὲ ἐς τὸ τῶν δώδεκα ληξιαρχικόν, καὶ ὀλίγου δεῖν τῆς ἐπὶ Κρόνου βουλῆς ὤν· ὥστε μὴ μειρακιεύου πρὸς ἡμᾶς, ἀλλὰ λέγε θαρρῶν ἤδη τὰ δοκοῦντα, μηδὲν αἰδεσθεὶς εἰ ἀγένειος ὢν δημηγορήσεις, καὶ ταῦτα βαθυπώγωνα καὶ εὐγένειον οὕτως υἱὸν ἔχων τὸν Ἀσκληπιόν. ἄλλως τε καὶ πρέπον ἂν εἴη σοι νῦν μάλιστα ἐκφαίνειν τὴν σοφίαν, εἰ μὴ μάτην ἐν τῷ Ἑλικῶνι κάθησαι ταῖς Μούσαις συμφιλοσοφῶν.

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ἀλλʼ οὐ σέ, ὦ Μῶμε, χρὴ τὰ τοιαῦτα ἐφιέναι, τὸν Δία δέ· καὶ ἢν οὗτος κελεύσῃ, τάχʼ ἄν τι οὐκ ἄμουσον εἴποιμι ἀλλὰ τῆς ἐν τῷ Ἑλικῶνι μελέτης ἄξιον.

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λέγε, ὦ τέκνον· ἐφίημι γάρ.

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ὁ Τιμοκλῆς οὗτος ἔστι μὲν χρηστὸς ἀνὴρ καὶ φιλόθεος καὶ τοὺς λόγους πάνυ ἠκρίβωκε τοὺς Στωϊκούς· ὥστε καὶ σύνεστιν ἐπὶ σοφίᾳ πολλοῖς τῶν νέων καὶ μισθοὺς οὐκ ὀλίγους ἐπὶ τούτῳ ἐκλέγει, σφόδρα πιθανὸς ὢν ὁπότε ἰδίᾳ τοῖς μαθηταῖς διαλέγοιτο· ἐν πλήθει δὲ εἰπεῖν ἀτολμότατός ἐστι καὶ τὴν φωνὴν ἰδιώτης καὶ μιξοβάρβαρος, ὥστε γέλωτα ὀφλισκάνειν διὰ τοῦτο ἐν ταῖς συνουσίαις, οὐ συνείρων ἀλλὰ βατταρίζων καὶ ταραττόμενος, καὶ μάλιστα ὁπόταν οὕτως ἔχων καὶ καλλιρρημοσύνην ἐπιδείκνυσθαι βούληται. συνεῖναι μὲν γὰρ εἰς ὑπερβολὴν ὀξύς ἐστι καὶ λεπτογνώμων, ὥς φασιν οἱ ἄμεινον τὰ τῶν Στωϊκῶν εἰδότες, λέγων δὲ καὶ ἑρμηνεύων ὑπʼ ἀσθενείας διαφθείρει αὐτὰ καὶ συγχεῖ, οὐκ ἀποσαφῶν ὅ τι βούλεται ἀλλὰ αἰνίγμασιν ἐοικότα προτείνων καὶ πάλιν αὖ πολὺ ἀσαφέστερα πρὸς τὰς ἐρωτήσεις ἀποκρινόμενος· οἱ δὲ οὐ συνιέντες καταγελῶσιν αὐτοῦ. δεῖ δὲ οἶμαι σαφῶς λέγειν καὶ τούτου μάλιστα πολλὴν ποιεῖσθαι τὴν πρόνοιαν, ὡς συνήσουσιν οἱ ἀκούοντες.

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τοῦτο μὲν ὀρθῶς ἔλεξας, ὦ Ἄπολλον, ἐπαινέσας τοὺς σαφῶς λέγοντας, εἰ καὶ μὴ πάνυ ποιεῖς αὐτὸ σὺ ἐν τοῖς χρησμοῖς λοξὸς ὢν καὶ γριφώδης καὶ ἐς τὸ μεταίχμιον ἀσφαλῶς ἀπορρίπτων τὰ πολλά, ὡς τοὺς ἀκούοντας ἄλλου δεῖσθαι Πυθίου πρὸς τὴν ἐξήγησιν αὐτῶν. ἀτὰρ τί τὸ ἐπὶ τούτῳ συμβουλεύεις; τίνα ἴασιν ποιήσασθαι τῆς Τιμοκλέους ἀδυναμίας ἐν τοῖς λόγοις;

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συνήγορον, ὦ Μῶμε, εἴ πως δυνηθείημεν, αὐτῷ παρασχεῖν ἄλλον τῶν δεινῶν τούτων, ἐροῦντα κατʼ ἀξίαν ἅπερ ἂν ἐκεῖνος ἐνθυμηθεὶς ὑποβάλῃ.

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ἀγένειον τοῦτο ὡς ἀληθῶς εἴρηκας, ἔτι παιδαγωγοῦ τινος δεόμενον, συνήγορον ἐν συνουσίᾳ φιλοσόφων παραστήσασθαι ἑρμηνεύσοντα πρὸς τοὺς παρόντας ἅπερ ἂν δοκῇ Τιμοκλεῖ, καὶ τὸν μὲν Δᾶμιν αὐτοπρόσωπον καὶ διʼ αὑτοῦ λέγειν, τὸν δὲ ὑποκριτῇ προσχρώμενον ἰδίᾳ πρὸς τὸ οὖς ἐκείνῳ ὑποβάλλειν τὰ δοκοῦντα, τὸν ὑποκριτὴν δὲ ῥητορεύειν, οὐδʼ αὐτὸν ἴσως συνιέντα ὅ τι ἀκούσειε. ταῦτα πῶς οὐ γέλως ἂν εἴη τῷ πλήθει; ἀλλὰ τοῦτο μὲν ἄλλως ἐπινοήσωμεν.

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σὺ δέ, ὦ θαυμάσιε — φὴς γὰρ καὶ μάντις εἶναι καὶ μισθοὺς οὐκ ὀλίγους ἐπὶ τῷ τοιούτῳ ἐξέλεξας ἄχρι τοῦ καὶ πλίνθους χρυσᾶς ποτε εἰληφέναι — τί οὐκ ἐπεδείξω ἡμῖν κατὰ καιρὸν τὴν τέχνην προειπὼν ὁπότερος τῶν σοφιστῶν κρατήσει λέγων; οἶσθα γάρ που τὸ ἀποβησόμενον μάντις ὤν.

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πῶς, ὦ Μῶμε, δυνατὸν ποιεῖν ταῦτα μήτε τρίποδος ἡμῖν παρόντος μήτε θυμιαμάτων ἢ πηγῆς μαντικῆς οἵα ἡ Κασταλία ἐστίν;

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ὁρᾷς; ἀποδιδράσκεις τὸν ἔλεγχον ἐν στενῷ ἐχόμενος.

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ὅμως, ὦ τέκνον, εἰπὲ καὶ μὴ παράσχῃς τῷ συκοφάντῃ τούτῳ ἀφορμὰς διαβάλλειν καὶ χλευάζειν τὰ σὰ ὡς ἐπὶ τρίποδι καὶ ὕδατι καὶ λιβανωτῷ κείμενα, ὡς, εἰ μὴ ἔχοις ταῦτα, στερησόμενόν σε τῆς τέχνης.

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ἄμεινον μὲν ἦν, ὦ πάτερ, ἐν Δελφοῖς ἢ Κολοφῶνι τὰ τοιαῦτα ποιεῖν, ἁπάντων μοι τῶν χρησίμων παρόντων, ὡς ἔθος. ὅμως δὲ καὶ οὕτω γυμνὸς ἐκείνων καὶ ἄσκευος πειράσομαι προειπεῖν ὁποτέρου τὸ κράτος ἔσται· ἀνέξεσθε δέ, εἰ μὴ ἔμμετρα λέγοιμι.

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λέγε μόνον, σαφῆ δέ, ὦ Ἄπολλον, καὶ οὐ συνηγόρου καὶ αὐτὰ ἢ ἑρμηνέως δεόμενα· καὶ γὰρ οὐκ ἄρνεια κρέα καὶ χελώνη νῦν ἐν Λυδίᾳ συνέψεται· ἀλλὰ οἶσθα περὶ ὅτου ἡ σκέψις.

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Τί ποτε ἐρεῖς, ὦ τέκνον; ὡς τά γε πρὸ τοῦ χρησμοῦ ταῦτα ἤδη φοβερά· ἡ χρόα τετραμμένη, οἱ ὀφθαλμοὶ περιφερεῖς, κόμη ἀνασοβουμένη, κίνημα κορυβαντῶδες, καὶ ὅλως κατόχιμα πάντα καὶ φρικώδη καὶ μυστικά.

+ +
+ Ἀπόλλων +

+ +κέκλυτε μαντιπόλου τόδε θέσφατον Ἀπόλλωνος + + +ἀμφʼ ἔριδος κρυερῆς, τὴν ἀνέρες ἐστήσαντο + + +ὀξυβόαι, μύθοισι κορυσσόμενοι πυκινοῖσι. + + +πολλὰ γὰρ ἔνθα καὶ ἔνθα μόθου ἑτεραλκέϊ κλωγμῷ + + +ταρφέος ἄκρα κόρυμβα καταπλήσσουσιν ἐχέτλης. + + +ἀλλʼ ὅταν αἰγυπιὸς γαμψώνυχος ἀκρίδα μάρψῃ, + + +δὴ τότε λοίσθιον ὀμβροφόροι κλάγξουσι κορῶναι. + + +νίκη δʼ ἡμιόνων, ὁ δʼ ὄνος θοὰ τέκνα κορύψει. +

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τί τοῦτο ἀνεκάγχασας, ὦ Μῶμε; καὶ μὴν οὐ γελοῖα τὰ ἐν ποσί· παῦσαι κακόδαιμον, ἀποπνιγήσῃ ὑπὸ τοῦ γέλωτος.

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καὶ πῶς δυνατόν, ὦ Ζεῦ, ἐφʼ οὕτω σαφεῖ καὶ προδήλῳ τῷ χρησμῷ;

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οὐκοῦν καὶ ἡμῖν ἤδη ἑρμηνεύοις ἂν αὐτὸν ὅ τι καὶ λέγει.

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πάνυ πρόδηλα, ὥστε οὐδὲν ἡμῖν Θεμιστοκλέους δεήσει· φησὶ γὰρ τὸ λόγιον οὑτωσὶ διαρρήδην γόητα μὲν εἶναι τοῦτον, ὑμᾶς δὲ ὄνους κανθηλίους νὴ Δία καὶ ἡμιόνους, τοὺς πιστεύοντας αὐτῷ, οὐδʼ ὅσον αἱ ἀκρίδες τὸν νοῦν ἔχοντας.

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+ Ἡρακλῆς +

ἐγὼ δέ, ὦ πάτερ, εἰ καὶ μέτοικός εἰμι, οὐκ ὀκνήσω ὅμως τὰ δοκοῦντά μοι εἰπεῖν· ὁπόταν γὰρ ἤδη συνελθόντες διαλέγωνται, τηνικαῦτα, ἢν μὲν ὁ Τιμοκλῆς ὑπέρσχῃ, ἐάσωμεν προχωρεῖν τὴν συνουσίαν ὑπὲρ ἡμῶν, ἢν δέ τι ἑτεροῖον ἀποβαίνῃ, τότε ἤδη τὴν στοὰν αὐτὴν ἔγωγε, εἰ δοκεῖ, διασείσας ἐμβαλῶ τῷ Δάμιδι, ὡς μὴ κατάρατος ὢν ὑβρίζῃ ἐς ἡμᾶς.

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Ἡράκλεις, ὦ Ἡράκλεις, ἄγροικον τοῦτο εἴρηκας καὶ δεινῶς Βοιώτιον, συναπολέσαι ἑνὶ πονηρῷ τοσούτους χρηστούς,χρηστούε, K. Schwartz: not in MSS. καὶ προσέτι τὴν στοὰν αὐτῷ Μαραθῶνι καὶ Μιλτιάδῃ καὶ Κυνεγείρῳ. καὶ πῶς ἂν τούτων συνεμπεσόντων οἱ ῥήτορες ἔτι ῥητορεύοιεν, τὴν μεγίστην εἰς τοὺς λόγους ὑπόθεσιν ἀφῃρημένοι; ἄλλως τε ζῶντι μέν σοι δυνατὸν ἴσως ἦν τι πρᾶξαι τοιοῦτον, ἀφʼ οὗ δὲ θεὸς γεγένησαι, μεμάθηκας, οἶμαι, ὡς αἱ Μοῖραι μόναι τὰ τοιαῦτα δύνανται, ἡμεῖς δὲ αὐτῶν ἄμοιροί ἐσμεν.

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οὐκοῦν καὶ ὁπότε τὸν λέοντα ἢ τὴν ὕδραν ἐφόνευον, αἱ Μοῖραι διʼ ἐμοῦ ἐκεῖνα ἔπραττον;

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καὶ μάλα.

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καὶ νῦν ἤν τις ὑβρίζῃ εἰς ἐμὲ ἢ περισυλῶν μου τὸν νεὼν ἢ ἀνατρέπων τὸ ἄγαλμα, ἢν μὴ ταῖς Μοίραις πάλαι δεδογμένον ᾖ, οὐκ ἐπιτρίψω αὐτόν;

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οὐδαμῶς.

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οὐκοῦν ἄκουσον, ὦ Ζεῦ, μετὰ παρρησίας· ἐγὼ γάρ, ὡς ὁ κωμικὸς ἔφη, ἄγροικός εἰμι τὴν σκάφην σκάφην λέγων· εἰ τοιαῦτά ἐστι τὰ ὑμέτερα, μακρὰ χαίρειν φράσας ταῖς ἐνταῦθα τιμαῖς καὶ κνίσῃ καὶ ἱερείων αἵματι κάτειμι εἰς τὸν Ἅιδην, ὅπου με γυμνὸν τὸ τόξον ἔχοντα κἂν τὰ εἴδωλα φοβήσεται τῶν ὑπʼ ἐμοῦ πεφονευμένων θηρίων.

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εὖ γε, οἴκοθεν ὁ μάρτυς, φασίν· ἀπέσωσάς γʼ ἂν οὖν τῷ Δάμιδι ταῦτα εἰπεῖν ὑποβαλών.ὑποβαλών Κ. Schwartz: ὑποβάλλων MSS.

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ἀλλὰ τίς ὁ σπουδῇ προσιὼν οὗτός ἐστιν, ὁ χαλκοῦς, ὁ εὔγραμμος καὶ εὐπερίγραφος, ὁ ἀρχαῖος τὴν ἀνάδεσιν τῆς κόμης; μᾶλλον δὲ ὁ σός, ὦ Ἑρμῆ, ἀδελφός ἐστιν, ὁ ἀγοραῖος, ὁ παρὰ τὴν Ποικίλην· πίττης γοῦν ἀναπέπλησται ὁσημέραι ἐκματτόμενος ὑπὸ τῶν ἀνδριαντοποιῶν. τί, ὦ παῖ, δρομαῖος ἡμῖν ἀφῖξαι; ἦ πού τι ἐκ γῆς νεώτερον ἀπαγγέλλεις;

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ὑπέρμεγα, ὦ Ζεῦ, καὶ μυρίας τῆς σπουδῆς δεόμενον.

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λέγε ἤδη, εἴ τι καὶ ἄλλο ἡμᾶς ἐπανιστάμενον λέληθεν.

+ Ἑρμαγόρας +

+ +ἐτύγχανον μὲν ἄρτι χαλκουργῶν ὕπο + + +πιττούμενος στέρνον τε καὶ μετάφρενον· + + +θώραξ δέ μοι γελοῖος ἀμφὶ σώματι + + +πλασθεὶς παρῃώρητο μιμηλῇ τέχνῃ + + +σφραγῖδα χαλκοῦ πᾶσαν ἐκτυπούμενος· + + +ὁρῶ δʼ ὄχλον στείχοντα καί τινας δύο + + +ὠχροὺς κεκράκτας, πυγμάχους σοφισμάτων, + -

+Δᾶμίν τε καὶ — +

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παῦε, ὦ Ἑρμαγόρα βέλτιστε, τραγῳδῶν· οἶδα γὰρ οὕστινας λέγεις. ἀλλʼ ἐκεῖνό μοι φράσον, εἰ πάλαι συγκροτεῖται αὐτοῖς ἡ ἔρις.

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οὐ πάνυ, ἀλλʼ ἐν ἀκροβολισμοῖς ἔτι ἦσαν ἀποσφενδονῶντες ἀλλήλοις πόρρωθέν ποθεν λοιδορούμενοι.

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ἐπεὶ δὲ ταῦτα ἐννοῶν γίγνομαι κατὰ τὴν Ποικίλην, ὁρῶ πλῆθος ἀνθρώπων πάμπολυ συνεστηκός, ἐνίους μὲν ἔνδον ἐν αὐτῇ τῇ στοᾷ, πολλοὺς δὲ καὶ ἐν τῷ ὑπαίθρῳ, καί τινας βοῶντας καὶ διατεινομένους ἐπὶ τῶν θάκων καθημένους. εἰκάσας οὖν ὅπερ ἦν, φιλοσόφους εἶναι τῶν ἐριστικῶν τούτων, ἐβουλήθην ἐπιστὰς ἀκοῦσαι αὐτῶν ὅ τι καὶ λέγουσι· καὶ — ἔτυχον γὰρ νεφέλην τῶν παχειῶν περιβεβλημένος — σχηματίσας ἐμαυτὸν εἰς τὸν ἐκείνων τρόπον καὶ τὸν πώγωνα ἐπισπασάμενος εὖ μάλα ἐῴκειν φιλοσόφῳ· καὶ δὴ παραγκωνισάμενος τοὺς πολλοὺς εἰσέρχομαι ἀγνοούμενος ὅστις εἴην. εὑρίσκω τε τὸν Ἐπικούρειον Δᾶμιν, τὸν ἐπίτριπτον, καὶ Τιμοκλέα τὸν Στωϊκόν, ἀνδρῶν βέλτιστον, ἐκθύμως πάνυ ἐρίζοντας· ὁ γοῦν Τιμοκλῆς καὶ ἵδρου καὶ τὴν φωνὴν ἤδη ἐξεκέκοπτο ὑπὸ τῆς βοῆς, ὁ Δᾶμις δὲ τὸ σαρδάνιον ἐπιγελῶν ἔτι μᾶλλον παρώξυνε τὸν Τιμοκλέα.
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ἦν δὲ ἄρα περὶ ἡμῶν ὁ πᾶς λόγος αὐτοῖς· ὁ μὲν γὰρ κατάρατος Δᾶμις οὔτε προνοεῖν ἡμᾶς ἔφασκε τῶν ἀνθρώπων οὔτʼ ἐπισκοπεῖν τὰ γινόμενα παρʼ αὐτοῖς, οὐδὲν ἄλλο ἢ μηδὲ ὅλως ἡμᾶς εἶναι λέγων· τοῦτο γὰρ αὐτῷ δηλαδὴ ὁ λόγος ἐδύνατο· καὶ ἦσάν τινες οἳ ἐπῄνουν αὐτόν. ὁ δʼ ἕτερος τὰ ἡμέτερα ὁ Τιμοκλῆς ἐφρόνει καὶ ὑπερεμάχει καὶ ἠγανάκτει καὶ πάντα τρόπον συνηγωνίζετο τὴν ἐπιμέλειαν ἡμῶν ἐπαινῶν καὶ διεξιὼν ὡς ἐν κόσμῳ καὶ τάξει τῇ προσηκούσῃ ἐξηγούμεθα καὶ διατάττομεν ἕκαστα· καὶ εἶχε μέν τινας καὶ αὐτὸς τοὺς ἐπαινοῦντας. πλὴν ἐκεκμήκει γὰρ ἤδη καὶ πονήρως ἐφώνει καὶ τὸ πλῆθος εἰς τὸν Δᾶμιν ἀπέβλεπε — , συνεὶς δὲ ἐγὼ τὸ κινδύνευμα τὴν νύκτα ἐκέλευσα περιχυθεῖσαν διαλῦσαι τὴν συνουσίαν. ἀπῆλθον οὖν εἰς τὴν ὑστεραίαν συνθέμενοι εἰς τέλος ἐπεξελεύσεσθαι τὸ σκέμμα, κἀγὼ παρομαρτῶν τοῖς πολλοῖς ἐπήκουον μεταξὺ ἀπιόντων οἴκαδε παρʼ αὑτοὺς ἐπαινούντων τὰ τοῦ Δάμιδος καὶ ἤδη παρὰ πολὺ αἱρουμένων τὰ ἐκείνου· ἦσαν δὲ καὶ οἱ μὴ ἀξιοῦντες προκατεγνωκέναι τῶν ἐναντίων ἀλλὰ περιμένειν εἴ τι καὶ ὁ Τιμοκλῆς αὔριον ἐρεῖ.
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ταῦτʼ ἔστιν ἐφʼ οἷς ὑμᾶς συνεκάλεσα, οὐ μικρά, ὦ θεοί, εἰ λογιεῖσθε ὡς ἡ ἡ πᾶσα μὲν ἡμῖν τιμὴ καὶ δόξα καὶ πρόσοδος οἱ ἄνθρωποὶ εἰσιν εἰ δʼ οὗτοι πεισθεῖεν ἢ μηδὲ ὅλως θεοὺς εἶναι ἢ ὄντας ἀπρονοήτους εἶναι σφῶν αὐτῶν, ἄθυτα καὶ ἀγέραστα καὶ ἀτίμητα ἡμῖν ἔσται τὰ ἐκ γῆς καὶ μάτην ἐν οὐρανῷ καθεδούμεθα λιμῷ ἐχόμενοι, ἑορτῶν ἐκείνων καὶ πανηγύρεων καὶ ἀγώνων καὶ θυσιῶν καὶ παννυχίδων καὶ πομπῶν στερούμενοι. ὡς οὖν ὑπὲρ τηλικούτων φημὶ δεῖν ἅπαντας ἐπινοεῖν τι σωτήριον τοῖς παροῦσι καὶ ἀφʼ ὅτου κρατήσει μὲν ὁ Τιμοκλῆς καὶ δόξει ἀληθέστερα λέγειν, ὁ Δᾶμις δὲ καταγελασθήσεται πρὸς τῶν ἀκουόντων ὡς ἔγωγε οὐ πάνυ τῷ Τιμοκλεῖ πέποιθα ὡς κρατήσει καθʼ ἑαυτόν, ἢν μὴ καὶ τὰ παρʼ ἡμῶν αὐτῷ προσγένηται. κήρυττε οὖν, ὦ Ἑρμῆ, τὸ κήρυγμα τὸ ἐκ τοῦ νόμου, ὡς ἀνιστάμενοι συμβουλεύοιεν.

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ἄκουε, σίγα, μὴ τάραττε· τίς ἀγορεύειν βούλεται τῶν τελείων θεῶν, οἷς ἔξεστι; τί τοῦτο; οὐδεὶς ἀνίσταται, ἀλλʼ ἡσυχάζετε πρὸς τὸ μέγεθος τῶν ἠγγελμένων ἐκπεπληγμένοι; ἀλλʼ ὑμεῖς μὲν πάντες ὕδωρ καὶ γαῖα γένοισθε· ἐγὼ δέ, εἲ γέ μοι μετὰ παρρησίας λέγειν δοθείη, πολλὰ ἄν, ὦ Ζεῦ, ἔχοιμι εἰπεῖν.

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λέγε, ὦ Μῶμε, πάνυ θαρρῶν δῆλος γὰρ εἶ ἐπὶ τῷ συμφέροντι παρρησιασόμενος.

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οὐκοῦν ἀκούετε, ὦ θεοί, τά γε ἀπὸ καρδίας, φασὶν ἐγὼ γὰρ καὶ πάνυ προσεδόκων ἐς τόδε ἀμηχανίας περιστήσεσθαι τὰ ἡμέτερα καὶ πολλοὺς τοιούτους ἀναφύσεσθαι ἡμῖν σοφιστάς, παρʼ ἡμῶν αὐτῶν τὴν αἰτίαν τῆς τόλμης λαμβάνοντας· καὶ μὰ τὴν Θέμιν οὔτε τῷ Ἐπικούρῳ ἄξιον ὀργίζεσθαι οὔτε τοῖς ὁμιληταῖς αὐτοῦ καὶ διαδόχοις τῶν λόγων, εἰ τοιαῦτα περὶ ἡμῶν ὑπειλήφασιν. ἢ τί γὰρ αὐτοὺς ἀξιώσειέ τις ἂν φρονεῖν, ὁπόταν ὁρῶσι τοσαύτην ἐν τῷ βίῳ τὴν ταραχήν, καὶ τοὺς μὲν χρηστοὺς αὐτῶν ἀμελουμένους, ἐν πενίᾳ καὶ νόσοις καὶ δουλείᾳ καταφθειρομένους, παμπονήρους δὲ καὶ μιαροὺς ἀνθρώπους προτιμωμένους καὶ ὑπερπλουτοῦντας καὶ ἐπιτάττοντας τοῖς κρείττοσι, καὶ τοὺς μὲν ἱεροσύλους οὐ κολαζομένους ἀλλὰ διαλανθάνοντας, ἀνασκολοπιζομένους δὲ καὶ τυμπανιζομένους ἐνίοτε τοὺς οὐδὲν ἀδικοῦντας;

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εἰκότως τοίνυν ταῦτα ὁρῶντες οὕτω διανοοῦνται περὶ ἡμῶν ὡς οὐδὲν ὅλως ὄντων, καὶ μάλιστα ὅταν ἀκούωσι τῶν χρησμῶν λεγόντων, ὡς διαβάς τις τὸν Ἅλυν μεγάλην ἀρχὴν καταλύσει, οὐ μέντοι δηλούντων, εἴτε τὴν αὑτοῦ εἴτε τὴν τῶν πολεμίων καὶ πάλιν ὦ θείη Σαλαμίς, ἀπολεῖς δὲ σὺ τέκνα γυναικῶν. καὶ Πέρσαι γάρ, οἶμαι, καὶ Ἕλληνες γυναικῶν τέκνα ἦσαν. ὅταν μὲν γὰρ τῶν ῥαψῳδῶν ἀκούωσιν, ὅτι καὶ ἐρῶμεν καὶ τιτρωσκόμεθα καὶ δεσμούμεθα καὶ δουλεύομεν καὶ στασιάζομεν καὶ μυρία ὅσα πράγματα ἔχομεν, καὶ ταῦτα μακάριοι καὶ ἄφθαρτοι ἀξιοῦντες εἶναι, τί ἄλλο ἢ δικαίως καταγελῶσι καὶ ἐν οὐδενὶ λόγῳ τίθενται τὰ ἡμέτερα; ἡμεῖς δὲ ἀγανακτοῦμεν, εἴ τινες ἄνθρωποι ὄντες οὐ πάνυ ἀνόητοι διελέγχουσι ταῦτα καὶ τὴν πρόνοιαν ἡμῶν παρωθοῦνται, δέον ἀγαπᾶν εἴ τινες ἡμῖν ἔτι θύουσι τοιαῦτα ἐξαμαρτάνουσιν.
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καί μοι ἐνταῦθα, ὦ Ζεῦ — μόνοι γάρ ἐσμεν καὶ οὐδεὶς ἄνθρωπος πάρεστι τῷ συλλόγῳ ἔξω Ἡρακλέους καὶ Διονύσου καὶ Γανυμήδους καὶ Ἀσκληπιοῦ, τῶν παρεγγράπτων τούτων — ἀπόκριναι μετʼ ἀληθείας, εἲ ποτέ σοι ἐμέλησεν ἐς τοσοῦτον τῶν ἐν τῇ γῇ, ὡς ἐξετάσαι οἵτινες αὐτῶν οἱ φαῦλοι ἢ οἵτινες οἱ χρηστοὶ εἰσιν ἀλλʼ οὐκ ἂν εἴποις. εἰ γοῦν μὴ ὁ Θησεὺς ἐκ Τροιζῆνος εἰς Ἀθήνας ἰὼν ὁδοῦ πάρεργον ἐξέκοψε τοὺς κακούργους, ὅσον ἐπὶ σοὶ καὶ τῇ σῇ προνοίᾳ οὐδὲν ἂν ἐκώλυεν ζῆν ἐντρυφῶντας ταῖς τῶν ὁδῷ βαδιζόντων σφαγαῖς τὸν Σκείρωνα καὶ Πιτυοκάμπτην καὶ Κερκυόνα καὶ τοὺς ἄλλους· ἢ εἴ γε μὴ ὁ Εὐρυσθεύς, ἀνὴρ δίκαιος καὶ προνοητικός, ὑπὸ φιλανθρωπίας ἀναπυνθανόμενος τὰ παρʼ ἑκάστοις ἐξέπεμπε τουτονὶ τὸν οἰκέτην αὑτοῦ, ἐργατικὸν ἄνθρωπον καὶ πρόθυμον εἰς τοὺς πόνους, ὦ Ζεῦ, σὺ ὀλίγον ἐφρόντισας ἂν τῆς Ὕδρας καὶ τῶν ἐν Στυμφάλῳ ὀρνέων καὶ ἵππων τῶν Θρᾳκίων καὶ τῆς Κενταύρων ὕβρεως καὶ παροινίας.
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ἀλλʼ εἰ χρὴ τἀληθῆ λέγειν, καθήμεθα τοῦτο μόνον ἐπιτηροῦντες, εἴ τις θύει καὶ κνισᾷ τοὺς βωμούς· τὰ δʼ ἄλλα κατὰ ῥοῦν φέρεται ὡς ἂν τύχῃ ἕκαστον παρασυρόμενα. τοιγαροῦν εἰκότα νῦν πάσχομεν καὶ ἔτι πεισόμεθα, ἐπειδὰν κατʼ ὀλίγον οἱ ἄνθρωποι ἀνακύπτοντες εὑρίσκωσιν ʼ οὐδὲν ὄφελος αὐτοῖς ὄν, εἰ θύοιεν ἡμῖν καὶ τὰς πομπὰς πέμποιεν. εἶτʼ ἐν βραχεῖ ὄψει καταγελῶντας τοὺς Ἐπικούρους καὶ Μητροδώρους καὶ Δάμιδας, κρατουμένους δὲ καὶ ἀποφραττομένους ὑπʼ αὐτῶν τοὺς ἡμετέρους συνηγόρους· ὥστε ὑμέτερον ἂν εἴη παύειν καὶ ἰᾶσθαι ταῦτα, τῶν καὶ ἐς τόδε αὐτὰ προαγαγόντων. Μώμῳ δὲ οὐ μέγας ὁ κίνδυνος, εἰ ἄτιμος ἔσται· οὐδὲ γὰρ πάλαι τῶν τιμωμένων ἦν, ὑμῶν ἔτι εὐτυχούντων καὶ τὰς θυσίας καρπουμένων.

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τοῦτον μέν, ὦ θεοί, ληρεῖν ἐάσωμεν ἀεὶ τραχὺν ὄντα καὶ ἐπιτιμητικὸν ὡς γὰρ ὁ θαυμαστὸς Δημοσθένης ἔφη, τὸ μὲν ἐγκαλέσαι καὶ μέμψασθαι καὶ ἐπιτιμῆσαι ῥᾴδιον καὶ παντός, τὸ δὲ ὅπως τὰ παρόντα βελτίω γενήσεται συμβουλεῦσαι, τοῦτʼ ἔμφρονος ὡς ἀληθῶς συμβούλου· ὅπερ οἱ ἄλλοι εὖ οἶδʼ ὅτι ποιήσετε καὶ τούτου σιωπῶντος.

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ἐγὼ δὲ τὰ μὲν ἄλλα ὑποβρύχιός εἰμι, ὡς ἴστε, καὶ ἐν βυθῷ πολιτεύομαι κατʼ ἐμαυτόν, εἰς ὅσον ἐμοὶ δυνατὸν σώζων τοὺς πλέοντας καὶ παραπέμπων τὰ πλοῖα καὶ τοὺς ἀνέμους καταμαλάττων ὅμως δʼ οὖν — μέλει γάρ μοι καὶ τῶν ἐνταῦθα — φημὶ δεῖν τὸν Δᾶμιν τοῦτον ἐκποδὼν ποιήσασθαι, πρὶν ἐπὶ τὴν ἔριν ἥκειν, ἤτοι κεραυνῷ ἤ τινι ἄλλῃ μηχανῇ, μὴ καὶ ὑπέρσχῃ λέγων — φὴς γάρ, ὦ Ζεῦ, πιθανόν τινα εἶναι αὐτόν ἅμα γὰρ καὶ δείξομεν αὐτοῖς ὡς μετερχόμεθα τοὺς τὰ τοιαῦτα καθʼ ἡμῶν διεξιόντας.

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παίζεις, ὦ Πόσειδον, ἢ τέλεον ἐπιλέλησαι ὡς οὐδὲν ἐφʼ ἡμῖν τῶν τοιούτων ἐστίν, ἀλλʼ αἱ Μοῖραι ἑκάστῳ ἐπικλώθουσι, τὸν μὲν κεραυνῷ, τὸν δὲ ξίφει, τὸν δὲ πυρετῷ ἢ φθόῃ ἀποθανεῖν; ἐπεὶ εἴ γε μοι ἐπʼ ἐξουσίας τὸ πρᾶγμα ἦν, εἴασα ἄν, οἴει, τοὺς ἱεροσύλους πρῴην ἀπελθεῖν ἀκεραυνώτους ἐκ Πίσης δύο μου τῶν πλοκάμων ἀποκείραντας ἓξ μνᾶς ἑκάτερον ἕλκοντας; ἢ σὺ αὐτὸς περιεῖδες ἂν ἐν Γεραιστῷ τὸν ἁλιέα τὸν ἐξ Ὠρεοῦ ὑφαιρούμενόν σου τὴν τρίαιναν; ἄλλως τε καὶ δόξομεν ἀγανακτεῖν λελυπημένοι τῷ πράγματι καὶ δεδιέναι τοὺς παρὰ τοῦ Δάμιδος λόγους καὶ διʼ αὐτὸ ἀποσκευάζεσθαι τὸν ἄνδρα, οὐ περιμείναντες ἀντεξετασθῆναι αὐτὸν τῷ Τιμοκλεῖ. ὥστε τί ἄλλο ἢ ἐξ ἐρήμης κρατεῖν οὕτω δόξομεν;

- Ποσειδῶν -

καὶ μὴν ἐπίτομόν τινα ταύτην ᾤμην ἐπινενοηκέναι ἔγωγε πρὸς τὴν νίκην.

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ἄπαγε, θυννῶδες τὸ ἐνθύμημα, ὦ Πόσειδον, καὶ κομιδῇ παχύ, προαναιρήσειν τὸν ἀνταγωνιστὴν ὡς ἀποθάνοι ἀήττητος, ἀμφήριστον ἔτι καὶ ἀδιάκριτον καταλιπὼν τὸν λόγον.

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οὐκοῦν ἄμεινόν τι ὑμεῖς ἄλλο ἐπινοεῖτε, εἰ τἀμὰ οὕτως ὑμῖν ἀποτεθύννισται.

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εἰ καὶ τοῖς νέοις ἔτι καὶ ἀγενείοις ἡμῖν ἐφεῖτο ἐκ τοῦ νόμου δημηγορεῖν, ἴσως ἂν εἶπόν τι συμφέρον εἰς τὴν διάσκεψιν.

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ἡ μὲν σκέψις, ὦ Ἄπολλον, οὕτω περὶ μεγάλων, ὥστε μὴ καθʼ ἡλικίαν, ἀλλὰ κοινὸν ἅπασι προκεῖσθαι τὸν λόγον χάριεν γάρ, εἰ περὶ τῶν ἐσχάτων κινδυνεύοντες περὶ τῆς ἐν τοῖς νόμοις ἐξουσίας μικρολογούμεθα. σὺ δὲ καὶ πάνυ ἤδη ἔννομος εἶ δημηγόρος, πρόπαλαι μὲν ἐξ ἐφήβων γεγονώς, ἐγγεγραμμένος δὲ ἐς τὸ τῶν δώδεκα ληξιαρχικόν, καὶ ὀλίγου δεῖν τῆς ἐπὶ Κρόνου βουλῆς ὤν· ὥστε μὴ μειρακιεῦου πρὸς ἡμᾶς, ἀλλὰ λέγε θαρρῶν ἤδη τὰ δοκοῦντα, μηδὲν αἰδεσθεὶς εἰ ἀγένειος ὢν δημηγορήσεις, καὶ ταῦτα βαθυπώγωνα καὶ εὐγένειον οὕτως υἱὸν ἔχων τὸν Ἀσκληπιόν. ἄλλως τε καὶ πρέπον ἂν εἴη σοι νῦν μάλιστα ἐκφαίνειν τὴν σοφίαν, εἰ μὴ μάτην ἐν τῷ Ἑλικῶνι κάθησαι ταῖς Μούσαις συμφιλοσοφῶν.

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ἀλλʼ οὐ σέ, ὦ Μῶμε, χρὴ τὰ τοιαῦτα ἐφιέναι, τὸν Δία δέ· καὶ ἢν οὗτος κελεύσῃ, τάχʼ ἄν τι οὐκ ἄμουσον εἴποιμι ἀλλὰ τῆς ἐν τῷ Ἑλικῶνι μελέτης ἄξιον.

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λέγε, ὦ τέκνον ἐφίημι γάρ.

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ὁ Τιμοκλῆς οὗτος ἔστι μὲν χρηστὸς ἀνὴρ καὶ φιλόθεος καὶ τοὺς λόγους πάνυ ἠκρίβωκε τοὺς Στωϊκούς· ὥστε καὶ σύνεστιν ἐπὶ σοφίᾳ πολλοῖς τῶν νέων καὶ μισθοὺς οὐκ ὀλίγους ἐπὶ τούτῶ ἐκλέγει, σφόδρα πιθανὸς ὢν ὁπότε ἰδίᾳ τοῖς μαθηταῖς διαλέγοιτο· ἐν πλήθει δὲ εἰπεῖν ἀτολμότατός ἐστι καὶ τὴν φωνὴν ἰδιώτης καὶ μιξοβάρβαρος, ὥστε γέλωτα ὀφλισκάνειν διὰ τοῦτο ἐν ταῖς συνουσίαις, οὐ συνείρων ἀλλὰ βατταρίζων καὶ ταραττόμενος, καὶ μάλιστα ὁπόταν οὕτως ἔχων καὶ καλλιρρημοσύνην ἐπιδείκνυσθαι βούληται. συνεῖναι μὲν γὰρ εἰς ὑπερβολὴν ὀξύς ἐστι καὶ λεπτογνώμων, ὥς φασιν οἱ ἄμεινον τὰ τῶν Στωϊκῶν εἰδότες, λέγων δὲ καὶ ἑρμηνεύων ὑπʼ ἀσθενείας διαφθείρει αὐτὰ καὶ συγχεῖ, οὐκ ἀποσαφῶν ὅ τι βούλεται ἀλλὰ αἰνίγμασιν ἐοικότα προτείνων καὶ πάλιν αὖ πολὺ ἀσαφέστερα πρὸς τὰς ἐρωτήσεις ἀποκρινόμενος· οἱ δὲ οὐ συνιέντες καταγελῶσιν αὐτοῦ. δεῖ δὲ οἶμαι σαφῶς λέγειν καὶ τούτου μάλιστα πολλὴν ποιεῖσθαι τὴν πρόνοιαν, ὡς συνήσουσιν οἱ ἀκούοντες.

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τοῦτο μὲν ὀρθῶς ἔλεξας, ὦ Ἄπολλον, ἐπαινέσας τοὺς σαφῶς λέγοντας, εἰ καὶ μὴ πάνυ ποιεῖς αὐτὸ σὺ ἐν τοῖς χρησμοῖς λοξὸς ὢν καὶ γριφώδης καὶ ἐς τὸ μεταίχμιον ἀσφαλῶς ἀπορρίπτων τὰ πολλά, ὡς τοὺς ἀκούοντας ἄλλου δεῖσθαι Πυθίου πρὸς τὴν ἐξήγησιν αὐτῶν. ἀτὰρ τί τὸ ἐπὶ τούτῳ συμβουλεύεις ; τίνα ἴασιν ποιήσασθαι τῆς Τιμοκλέους ἀδυναμίας ἐν τοῖς λόγοις ;

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συνήγορον, ὦ Μῶμε, εἴ πως δυνηθείημεν, αὐτῷ παρασχεῖν ἄλλον τῶν δεινῶν τούτων, ἐροῦντα κατʼ ἀξίαν ἅπερ ἂν ἐκεῖνος ἐνθυμηθεὶς ὑποβάλῃ.

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ἀγένειον τοῦτο ὡς ἀληθῶς εἴρηκας, ἔτι παιδαγωγοῦ τινος δεόμενον, συνήγορον ἐν συνουσίᾳ φιλοσόφων παραστήσασθαι ἑρμηνεύσοντα πρὸς τοὺς παρόντας ἅπερ ἂν δοκῇ Τιμοκλεῖ, καὶ τὸν μὲν Δᾶμιν αὐτοπρόσωπον καὶ διʼ αὑτοῦ λέγειν, τὸν δὲ ὑποκριτῇ προσχρώμενον ἰδίᾳ πρὸς τὸ οὖς ἐκείνῳ ὑποβάλλειν τὰ δοκοῦντα, τὸν ὑποκριτὴν δὲ ῥητορεύειν, οὐδʼ αὐτὸν ἴσως συνιέντα ὅ τι ἀκούσειε. ταῦτα πῶς οὐ γέλως ἂν εἴη τῷ πλήθει ; ἀλλὰ τοῦτο μὲν ἄλλως ἐπινοήσωμεν.

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σὺ δέ, ὦ θαυμάσιε — φὴς γὰρ καὶ μάντις εἶναι καὶ μισθοὺς οὐκ ὀλίγους ἐπὶ τῷ τοιούτῳ ἐξέλεξας ἄχρι τοῦ καὶ πλίνθους χρυσᾶς ποτε εἰληφέναι — τί οὐκ ἐπεδείξω ἡμῖν κατὰ καιρὸν τὴν τέχνην προειπὼν ὁπότερος τῶν σοφιστῶν κρατήσει λέγων ; οἶσθα γάρ που τὸ ἀποβησόμενον μάντις ὤν.

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πῶς, ὦ Μῶμε, δυνατὸν ποιεῖν ταῦτα μήτε τρίποδος ἡμῖνπαρόντος μήτε θυμιαμάτων ἢ πηγῆς μαντικῆς οἵα ἡ Κασταλία ἐστίν;

- Μῶμος -

ὁρᾷς; ἀποδιδράσκεις τὸν ἔλεγχον ἐν στενῷ ἐχόμενος.

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ὅμως, ὦ τέκνον, εἰπὲ καὶ μὴ παράσχῃς τῷ συκοφάντῃ τούτῳ ἀφορμὰς διαβάλλειν καὶ χλευάζειν τὰ σὰ ὡς ἐπὶ τρίποδι καὶ ὕδατι καὶ λιβανωτῷ κείμενα, ὡς, εἰ μὴ ἔχοις ταῦτα, στερησόμενόν σε τῆς τέχνης.

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ἄμεινον μὲν ἦν, ὦ πάτερ, ἐν Δελφοῖς ἢ Κολοφῶνι τὰ τοιαῦτα ποιεῖν, ἁπάντων μοι τῶν χρησίμων παρόντων, ὡς ἔθος. ὅμως δὲ καὶ οὕτω γυμνὸς ἐκείνων καὶ ἄσκευος πειράσομαι προειπεῖν ὁποτέρου τὸ κράτος ἔσται· ἀνέξεσθε δέ, εἰ μὴ ἔμμετρα λέγοιμι.

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λέγε μόνον, σαφῆ δέ, ὦ Ἄπολλον, καὶ οὐ συνηγόρου καὶ αὐτὰ ἢ ἑρμηνέως δεόμενα; καὶ γὰρ οὐκ ἄρνεια κρέα καὶ χελώνη νῦν ἐν Λυδίᾳ συνέψεται· ἀλλὰ οἶσθα περὶ ὅτου ἡ σκέψις.

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τι ποτε ἐρεῖς, ὦ τέκνον; ὡς τά γε πρὸ τοῦ χρησμοῦ ταῦτα ἤδη φοβερά· ἡ χρόα τετραμμένη, οἱ ὀφθαλμοὶ περιφερεῖς, κόμη ἀνασοβουμένη, κίνημα κορυβαντῶδες, καὶ ὅλως κατόχιμα πάντα καὶ φρικώδη καὶ μυστικά.

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- κέκλυτε μαντιπόλου τόδε θέσφατον Ἀπόλλωνος - ἀμφʼ ἔριδος κρυερῆς, τὴν ἀνέρες ἐστήσαντο - ὀξυβόαι, μύθοισι κορυσσόμενοι πυκινοῖσι. - πολλὰ γὰρ ἔνθα καὶ ἔνθα μόθου ἑτεραλκέϊ κλωγμῷ - ταρφέος ἄκρα κόρυμβα καταπλήσσουσιν ἐχέτλης. - ἀλλʼ ὅταν αἰγυπιὸς γαμψώνυχος ἀκρίδα μάρψῃ, - δὴ τότε λοίσθιον ὀμβροφόροι κλάγξουσι κορῶναι. - νίκη δʼ ἡμιόνων, ὁ δʼ ὄνος θοὰ τέκνα κορύψει.

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τί τοῦτο ἀνεκάγχασας, ὦ Μῶμε; καὶ μὴν οὐ γελοῖα τὰ ἐν ποσί· παῦσαι κακόδαιμον, ἀποπνιγήσῃ ὑπὸ τοῦ γέλωτος.

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καὶ πῶς δυνατόν, ὦ Ζεῦ, ἐφʼ οὕτω σαφεῖ καὶ προδήλῳ τῷ χρησμῷ;

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οὐκοῦν καὶ ἡμῖν ἤδη ἑρμηνεύοις ἂν αὐτὸν ὅ τι καὶ λέγει.

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πάνυ πρόδηλα, ὥστε οὐδὲν ἡμῖν Θεμιστοκλέους δεήσει· φησὶ γὰρ τὸ λόγιον οὑτωσὶ διαρρήδην γόητα μὲν εἶναι τοῦτον, ὑμᾶς δὲ ὄνους κανθηλίους νὴ Δία καὶ ἡμιόνους, τοὺς πιστεύοντας αὐτῷ, οὐδʼ ὅσον αἱ ἀκρίδες τὸν νοῦν ἔχοντας.

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ἐγὼ δέ, ὦ πάτερ, εἰ καὶ μέτοικός εἰμι, οὐκ ὀκνήσω ὅμως τὰ δοκοῦντά μοι εἰπεῖν ὁπόταν γὰρ ἤδη συνελθόντες διαλέγωνται, τηνικαῦτα, ἢν μὲν ὁ Τιμοκλῆς ὑπέρσχῃ, ἐάσωμεν προχωρεῖν τὴν συνουσίαν ὑπὲρ ἡμῶν, ἢν δέ τι ἑτεροῖον ἀποβαίνῃ, τότε ἤδη τὴν στοὰν αὐτὴν ἔγωγε, εἰ δοκεῖ, διασείσας ἐμβαλῶ τῷ Δάμιδι, ὡς μὴ κατάρατος ὢν ὑβρίζῃ ἐς ἡμᾶς.

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Ἡράκλεις, ὦ Ἡράκλεις, ἄγροικον τοῦτο εἴρηκας καὶ δεινῶς Βοιώτιον, συναπολέσαι ἑνὶ πονηρῷ τοσούτους χρηστούς,καὶ προσέτι τὴν στοὰν αὐτῷ Μαραθῶνι καὶ Μιλτιάδῃ καὶ Κυνεγείρῳ. καὶ πῶς ἂν τούτων συνεμπεσόντων οἱ ῥήτορες ἔτι ῥητορεύοιεν, τὴν μεγίστην εἰς τοὺς λόγους ὑπόθεσιν ἀφῃρημένοι; ἄλλως τε ζῶντι μέν σοι δυνατὸν ἴσως ἦν τι πρᾶξαι τοιοῦτον, ἀφʼ οὗ δὲ θεὸς γεγένησαι, μεμάθηκας, οἶμαι, ὡς αἱ Μοῖραι μόναι τὰ τοιαῦτα δύνανται, ἡμεῖς δὲ αὐτῶν ἄμοιροί ἐσμεν.

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οὐκοῦν καὶ ὁπότε τὸν λέοντα ἢ τὴν ὕδραν ἐφόνευον, αἱ Μοῖραι διʼ ἐμοῦ ἐκεῖνα ἔπραττον;

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καὶ μάλα.

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καὶ νῦν ἤν τις ὑβρίζῃ εἰς ἐμὲ ἢ περισυλῶν μου τὸν νεὼν ἢ ἀνατρέπων τὸ ἄγαλμα, ἢν μὴ ταῖς Μοίραις πάλαι δεδογμένον ᾖ, οὐκ ἐπιτρίψω αὐτόν;

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οὐδαμῶς.

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οὐκοῦν ἄκουσον, ὦ Ζεῦ, μετὰ παρρησίας· ἐγὼ γάρ, ὡς ὁ κωμικὸς ἔφη, ἄγροικός εἰμι τὴν σκάφην σκάφην λέγων· εἰ τοιαῦτά ἐστι τὰ ὑμέτερα, μακρὰ χαίρειν φράσας ταῖς ἐνταῦθα τιμαῖς καὶ κνίσῃ καὶ ἱερείων αἵματι κάτειμι εἰς τὸν Ἅιδην, ὅπου με γυμνὸν τὸ τόξον ἔχοντα κἂν τὰ εἴδωλα φοβήσεται τῶν ὑπʼ ἐμοῦ πεφονευμένων θηρίων.

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εὖ γε, οἴκοθεν ὁ μάρτυς, φασὶν ἀπέσωσὰς γʼ ἂν οὖν τῷ Δάμιδι ταῦτα εἰπεῖν ὑποβαλών.

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ἀλλὰ τίς ὁ σπουδῇ προσιὼν οὗτός ἐστιν, ὁ χαλκοῦς, ὁ εὔγραμμος καὶ εὐπερίγραφος, ὁ ἀρχαῖος τὴν ἀνάδεσιν τῆς κόμης; μᾶλλον δὲ ὁ σός, ὦ Ἑρμῆ, ἀδελφός ἐστιν, ὁ ἀγοραῖος, ὁ παρὰ τὴν Ποικίλην πίττης γοῦν ἀναπέπλησται ὁσημέραι ἐκματτόμενος ὑπὸ τῶν ἀνδριαντοποιῶν. τί, ὦ παῖ, δρομαῖος ἡμῖν ἀφῖξαι; ἦ πού τι ἐκ γῆς νεώτερον ἀπαγγέλλεις;

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ὑπέρμεγα, ὦ Ζεῦ, καὶ μυρίας τῆς σπουδῆς δεόμενον.

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λέγε ἤδη, εἴ τι καὶ ἄλλο ἡμᾶς ἐπανιστάμενον λέληθεν.

- Ἑρμαγόρας -

- ἐτύγχανον μὲν ἄρτι χαλκουργῶν ὕπο - πιττούμενος στέρνον τε καὶ μετάφρενον - θώραξ δέ μοι γελοῖος ἀμφὶ σώματι - πλασθεὶς παρῃώρητο μιμηλῇ τέχνῃ - σφραγῖδα χαλκοῦ πᾶσαν ἐκτυπούμενος· - ὁρῶ δʼ ὄχλον στείχοντα καί τινας δύο - ὠχροὺς κεκράκτας, πυγμάχους σοφισμάτων, - Δᾶμίν τε καὶ —

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παῦε, ὦ Ἑρμαγόρα βέλτιστε, τραγῳδῶν οἶδα γὰρ οὕστινας λέγεις. ἀλλʼ ἐκεῖνό μοι φράσον, εἰ πάλαι συγκροτεῖται αὐτοῖς ἡ ἔρις.

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οὐ πάνυ, ἀλλʼ ἐν ἀκροβολισμοῖς ἔτι ἦσαν ἀποσφενδονῶντες ἀλλήλοις πόρρωθέν ποθεν λοιδορούμενοι.

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τί οὖν ἔτι ποιεῖν λοιπόν,ὦ θεοί, ἢ ἀκροάσασθαι ἐπικύψαντας αὐτῶν; ὥστε ἀφαιρείτωσαν αἱ Ὧραι τὸν μοχλὸν ἤδη καὶ ἀπάγουσαι τὰ νέφη ἀναπεταννύτωσαν τὰς πύλας τοῦ οὐρανοῦ.

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Ἡράκλεις, ὅσον τὸ πλῆθος ἐπὶ τὴν ἀκρόασιν ἀπηντήκασιν. ὁ δὲ Τιμοκλῆς αὐτὸς οὐ πάνυ μοι ἀρέσκει ὑποτρέμων καὶ ταραττόμενος· ἀπολεῖ ἅπαντα οὗτος τήμερον· δῆλος γοῦν ἐστιν οὐδὲ ἀντάρασθαι τῷ Δάμιδι δυνησόμενος. ἀλλʼ ὅπερ ἡμῖν δυνατώτατον, εὐχώμεθα ὑπὲρ αὐτοῦ σιγῇ ἐφʼ ἡμείων, ἵνα μὴ Δᾶμίς γε πύθηται.

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τί φής, ὦ ἱερόσυλε Δᾶμι, θεοὺς μὴ εἶναι μηδὲ προνοεῖν τῶν ἀνθρώπων;

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οὔκ· ἀλλὰ σὺ πρότερος ἀπόκριναί μοι ᾧτινι λόγῳ ἐπείσθης εἶναι αὐτούς.

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οὐ μὲν οὖν, ἀλλὰ σύ, ὦ μιαρέ, ἀπόκριναι·

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οὐ μὲν οὖν, ἀλλὰ σύ.

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ταυτὶ μὲν παρὰ πολὺ ὁ ἡμέτερος ἄμεινον καὶ εὐφωνότερον τραχύνεται. εὖ γε, ὦ Τιμόκλεις, ἐπίχει τῶν βλασφημιῶν ἐν γὰρ τούτῳ σοι τὸ κράτος, ὡς τά γε ἄλλα ἰχθύν σε ἀποφανεῖ ἐπιστομίζων.

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ἀλλά, μὰ τὴν Ἀθηνᾶν, οὐκ ἂν ἀποκριναίμην σοι πρότερος.

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οὐκοῦν, ὦ Τιμόκλεις, ἐρώτα· ἐκράτησας γὰρ τοῦτό γε ὀμωμοκώς· ἀλλʼ ἄνευ τῶν βλασφημιῶν, εἰ δοκεῖ.

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εὖ λέγεις· εἰπὲ οὖν μοι, οὐ δοκοῦσί σοι, ὦ κατάρατε, προνοεῖν οἱ θεοὶ;

- Δάμις -

οὐδαμῶς.

- Τιμοκλῆς -

τί φής; ἀπρονόητα οὖν ταῦτα ἅπαντα;

- Δάμις -

ναί.

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%2οὐδʼ ὑπό τινι οὖν θεῷ τάττεται ἡ τῶν ὅλων ἐπιμέλεια;

- Δάμις -

οὔ.

- Τιμοκλῆς -

πάντα δὲ εἰκῆ φέρεται;

- Δάμις -

ναί.

- Τιμοκλῆς -

εἶτʼ ἄνθρωποι ταῦτα ἀκούοντες ἀνέχεσθε καὶ οὐ καταλεύσετε τὸν ἀλιτήριον;

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τί τοὺς ἀνθρώπους ἐπʼ ἐμὲ παροξύνεις, ὦ Τιμόκλεις; ἤ τίς ὢν ἀγανακτεῖς ὑπὲρ τῶν θεῶν, καὶ ταῦτα ἐκείνων αὐτῶν οὐκ ἀγανακτούντων; οἵ γε οὐδὲν δεινὸν διατεθείκασί με πάλαι ἀκούοντες, εἲ γε ἀκούουσιν.

- Τιμοκλῆς +

τί οὖν ἔτι ποιεῖν λοιπόν,ἕτι ποιεῖν λοιπόν Dindorf: ἕτι χρὴ ποιεῖν λοιπόν γ; χρὴ ποιεῖν N. ὦ θεοί, ἢ ἀκροάσασθαι ἐπικύψαντας αὐτῶν; ὥστε ἀφαιρείτωσαν αἱ Ὧραι τὸν μοχλὸν ἤδη καὶ ἀπάγουσαι τὰ νέφη ἀναπεταννύτωσαν τὰς πύλας τοῦ οὐρανοῦ.

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Ἡράκλεις, ὅσον τὸ πλῆθος ἐπὶ τὴν ἀκρόασιν ἀπηντήκασιν. ὁ δὲ Τιμοκλῆς αὐτὸς οὐ πάνυ μοι ἀρέσκει ὑποτρέμων καὶ ταραττόμενος· ἀπολεῖ ἅπαντα οὗτος τήμερον· δῆλος γοῦν ἐστιν οὐδὲ ἀντάρασθαι τῷ Δάμιδι δυνησόμενος. ἀλλʼ ὅπερ ἡμῖν δυνατώτατον, εὐχώμεθα ὑπὲρ αὐτοῦ σιγῇ ἐφʼ ἡμείων, ἵνα μὴ Δᾶμίς γε πύθηται.

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τί φής, ὦ ἱερόσυλε Δᾶμι, θεοὺς μὴ εἶναι μηδὲ προνοεῖν τῶν ἀνθρώπων;

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οὔκ· ἀλλὰ σὺ πρότερος ἀπόκριναί μοι ᾧτινι λόγῳ ἐπείσθης εἶναι αὐτούς.

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οὐ μὲν οὖν, ἀλλὰ σύ, ὦ μιαρέ, ἀπόκριναι.

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οὐ μὲν οὖν, ἀλλὰ σύ.

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ταυτὶ μὲν παρὰ πολὺ ὁ ἡμέτερος ἄμεινον καὶ εὐφωνότερον τραχύνεται. εὖ γε, ὦ Τιμόκλεις, ἐπίχει τῶν βλασφημιῶν· ἐν γὰρ τούτῳ σοι τὸ κράτος, ὡς τά γε ἄλλα ἰχθύν σε ἀποφανεῖ ἐπιστομίζων.

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ἀλλά, μὰ τὴν Ἀθηνᾶν, οὐκ ἂν ἀποκριναίμην σοι πρότερος.

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οὐκοῦν, ὦ Τιμόκλεις, ἐρώτα· ἐκράτησας γὰρ τοῦτό γε ὀμωμοκώς· ἀλλʼ ἄνευ τῶν βλασφημιῶν, εἰ δοκεῖ.

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εὖ λέγεις· εἰπὲ οὖν μοι, οὐ δοκοῦσί σοι, ὦ κατάρατε, προνοεῖν οἱ θεοί;

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οὐδαμῶς.

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τί φής; ἀπρονόητα οὖν ταῦτα ἅπαντα;

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ναί.

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οὐδʼ ὑπό τινι οὖν θεῷ τάττεται ἡ τῶν ὅλων ἐπιμέλεια;

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οὔ.

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πάντα δὲ εἰκῆ φέρεται;

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ναί.

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εἶτʼ ἄνθρωποι ταῦτα ἀκούοντες ἀνέχεσθε καὶ οὐ καταλεύσετε τὸν ἀλιτήριον;

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τί τοὺς ἀνθρώπους ἐπʼ ἐμὲ παροξύνεις, ὦ Τιμόκλεις; ἢ τίς ὢν ἀγανακτεῖς ὑπὲρ τῶν θεῶν, καὶ ταῦτα ἐκείνων αὐτῶν οὐκ ἀγανακτούντων; οἵ γε οὐδὲν δεινὸν διατεθείκασί με πάλαι ἀκούοντες, εἴ γε ἀκούουσιν.

+ Τιμοκλῆς

ἀκούουσι γάρ, ὦ Δᾶμι, ἀκούουσι, καί σε μετίασί ποτε χρόνῳ.

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καὶ πότε ἂν ἐκεῖνοι σχολὴν ἀγάγοιεν ἐπʼ ἐμέ, τοσαῦτα, ὡς φής, πράγματα ἔχοντες· καὶ τὰ ἐν τῷ κόσμῳ ἄπειρα τὸ πλῆθος ὄντα οἰκονομούμενοι; ὥστε οὐδὲ σέ πω ἠμύναντο ὧν ἐπιορκεῖς ἀεὶ καὶ τῶν ἄλλων, ἵνα μὴ βλασφημεῖν καὶ αὐτὸς ἀναγκάζωμαι παρὰ τὰ συγκείμενα. καίτοι οὐχ ὁρῶ ἥντινα ἂν ἄλλην ἐπίδειξιν τῆς ἑαυτῶν προνοίας, μείζω ἐξενεγκεῖν ἐδύναντο ἢ σὲ κακὸν κακῶς ἐπιτρίψαντες. ἀλλὰ δῆλοὶ εἰσιν ἀποδημοῦντες, ὑπὲρ τὸν Ὠκεανὸν ἴσως μετʼ ἀμύμονας Αἰθιοπῆας· ἔθος γοῦν αὐτοῖς συνεχῶς ἰέναι παρʼ αὐτοὺς μετὰ δαῖτα καὶ αὐτεπαγγέλτοις ἐνίοτε.

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τί πρὸς τοσαύτην ἀναισχυντίαν εἴποιμι ἄν, ὦ Δᾶμι;

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ἐκεῖνο, ὦ Τιμόκλεις, ὃ πάλαι ἐγὼ ἐπόθουν ἀκοῦσαί σου, ὅπως ἐπείσθης οἴεσθαι προνοεῖν τοὺς θεοὺς

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ἡ τάξις με πρῶτον τῶν γινομένων ἔπεισεν, ὁ ἥλιος ἀεὶ τὴν αὐτὴν ὁδὸν ἰὼν καὶ σελήνη κατὰ ταὐτὰ καὶ ὧραι τρεπόμεναι καὶ φυτὰ φυόμενα καὶ ζῷα γεννώμενα καὶ αὐτὰ ταῦτα οὕτως εὐμηχάνως κατεσκευασμένα ὡς τρέφεσθαι καὶ κινεῖσθαι καὶ ἐννοεῖν καὶ βαδίζειν καὶ τεκταίνεσθαι καὶ σκυτοτομεῖν καὶ τἆλλα· ταῦτα προνοίας ἔργα εἶναί μοι δοκεῖ.

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αὐτό που τὸ ζητούμενον, ὦ Τιμόκλεις, συναρπάζεις· οὐδέπω γὰρ δῆλον εἰ προνοίᾳ τούτων ἕκαστον ἀποτελεῖται. ἀλλʼ ὅτι μὲν τοιαῦτά ἐστι τὰ γινόμενα φαίην ἂν καὶ αὐτός· οὐ μὴν αὐτίκα πεπεῖσθαι ἀνάγκη καὶ ὑπό τινος προμηθείας αὐτὰ γίγνεσθαι· ἔνι γὰρ καὶ ἄλλως ἀρξάμενα νῦν ὁμοίως καὶ κατὰ ταὐτὰ συνίστασθαι, σὺ δὲ τάξιν αὐτῶν ὀνομάζεις τὴν ἀνάγκην, εἶτα δηλαδὴ ἀγανακτήσεις εἲ τίς σοι μὴ ἀκολουθοίη τὰ γινόμενα μὲν ὁποῖά ἐστι καταριθμουμένῳ καὶ ἐπαινοῦντι, οἰομένῳ δὲ ἀπόδειξιν ταῦτα εἶναι τοῦ καὶ προνοίᾳ διατάττεσθαι αὐτῶν ἕκαστον. ὥστε κατὰ τὸν κωμικὸν τουτὶ μὲν ὑπομόχθηρον, ἄλλο μοι λέγε.

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ἐγὼ μὲν οὐκ οἶμαι καὶ ἄλλης ἐπὶ τούτοις δεῖν ἀποδείξεως. ὅμως δʼ οὖν ἐρῶ· ἀπόκριναι γάρ μοι, Ὅμηρός σοι δοκεῖ ἄριστος ποιητὴς γενέσθαι;

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καὶ μάλα.

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οὐκοῦν ἐκεινῳ ἐπείσθην τὴν πρόνοιαν τῶν θεῶν ἐμφανίζοντι.

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ἀλλʼ, ὦ θαυμάσιε, ποιητὴν μὲν ἀγαθὸν Ὅμηρον γενέσθαι πάντες σοι συνομολογήσουσι, μάρτυρα δὲ ἀληθῆ περὶ τῶν τοιούτων οὔτʼ ἐκεῖνον οὔτε ἄλλον ποιητὴν οὐδένα· οὐ γὰρ ἀληθείας μέλει αὐτοῖς, οἶμαι, ἀλλὰ τοῦ κηλεῖν τοὺς ἀκούοντας, καὶ διὰ τοῦτο μέτροις τε κατᾴδουσι καὶ μύθοις κατηχοῦσι καὶ ὅλως ἅπαντα ὑπὲρ τοῦ τερπνοῦ μηχανῶνται.
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ἀτὰρ ἡδέως ἂν καὶ ἀκούσαιμι οἷστισι μάλιστα ἐπείσθης τῶν Ὁμήρου· ἆρα οἷς περὶ τοῦ Διὸς λέγει, ὡς ἐπεβούλευον συνδῆσαι αὐτὸν ἡ θυγάτηρ καὶ ὁ ἀδελφὸς καὶ ἡ γυνή; καὶ εἴ γε μὴ τὸν Βριάρεων ἡ Θέτις ἐκάλεσεν ἐπεπέδητο ἂν ἡμῖν ὁ βέλτιστος Ζεὺς συναρπασθείς. ἀνθʼ ὧν καὶ ἀπομνημονεύων τῇ Θέτιδι τὴν εὐεργεσίαν ἐξαπατᾷ τὸν Ἀγαμέμνονα ὄνειρόν τινα ψευδῆ ἐπιπέμψας, ὡς πολλοὶ τῶν Ἀχαιῶν ἀποθάνοιεν. ὁρᾷς; ἀδύνατον γὰρ ἦν αὐτῷ κεραυνὸν ἐμβαλόντι καταφλέξαι τὸν Ἀγαμέμνονα αὐτὸν ἄνευ τοῦ ἀπατεῶνα εἶναι δοκεῖν. ἢ ἐκεῖνὰ σε μάλιστα εἰς τὴν πίστιν ἐπεσπάσαντο, ἀκούοντα ὡς Διομήδης μὲν ἔτρωσε τὴν Ἀφροδίτην, εἶτα τὸν Ἄρη αὐτὸν Ἀθηνᾶς παρακελεύσει, μετὰ μικρὸν δὲ αὐτοὶ συμπεσόντες οἱ θεοὶ ἐμονομάχουν ἀναμὶξ ἄρρενες καὶ θήλειαι, καὶ Ἀθηνᾶ μὲν Ἄρη καταγωνίζεται ἅτε καὶ προπεπονηκότα, οἶμαι, ἐκ τοῦ τραύματος ὃ παρὰ τοῦ Διομήδους εἰλήφει, Λητοῖ δʼ ἀντέστη σῶκος ἐριούνιος Ἑρμῆς; ἢ τὰ περὶ τῆς Ἀρτέμιδός σοι πιθανὰ ἔδοξεν, ὡς ἐκείνη μεμψίμοιρος οὖσα ἠγανάκτησεν οὐ κληθεῖσα ἐφʼ ἑστίασιν ὑπὸ τοῦ Οἰνέως, καὶ διὰ τοῦτο σῦν τινα ὑπερφυᾶ καὶ ἀνυπόστατον τὴν ἀλκὴν ἐπαφῆκεν ἐπὶ τὴν χώραν αὐτοῦ; ἆρʼ οὖν τὰ τοιαῦτα λέγων σε Ὅμηρος πέπεικε;

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βαβαί· ἡλίκον, ὦ θεοί, ἀνεβόησε τὸ πλῆθος, ἐπαινοῦντες τὸν Δᾶμιν ὁ δʼ ἡμέτερος ἀπορουμένῳ ἔοικεν ἰδίει γοῦν καὶ ὑποτρέμει καὶ δῆλός ἐστιν ἀπορρίψων τὴν ἀσπίδα, καὶ ἤδη περιβλέπει οἷ παρεκδὺς ἀποδράσεται.

- Τιμοκλῆς -

%2Οὐδʼ Εὐριπίδης ἄρα σοι δοκεῖ λέγειν τι ὑγιές, ὁπόταν αὐτοὺς ἀναβιβασάμενος τοὺς θεοὺς ἐπὶ τὴν σκηνὴν δεικνύῃ σώζοντας μὲν τοὺς χρηστοὺς τῶν ἡρώων, τοὺς πονηροὺς δὲ καὶ κατὰ σὲ τὴν ἀσέβειαν ἐπιτρίβοντας;

- Δάμις -

ἀλλʼ, ὦ γενναιότατε φιλοσόφων Τιμόκλεις, εἰ ταῦτα ποιοῦντες οἱ τραγῳδοὶ πεπείκασί σε, ἀνάγκη δυοῖν θάτερον, ἤτοι Πῶλον καὶ Ἀριστόδημον καὶ Σάτυρον ἡγεῖσθαί σε θεοὺς εἶναι τότε ἢ τὰ πρόσωπα τῶν θεῶν αὐτὰ καὶ τοὺς ἐμβάτας καὶ τοὺς ποδήρεις χιτῶνας καὶ χλαμύδας καὶ χειρῖδας καὶ προγαστρίδια καὶ τἆλλα οἷς ἐκεῖνοι σεμνύνουσι τὴν τραγῳδίαν, ὅπερ καὶ γελοιότατον ἐπεὶ καθʼ ἑαυτὸν ὁπόταν ὁ Εὐριπίδης, μηδὲν ἐπειγούσης τῆς χρείας τῶν δραμάτων, τὰ δοκοῦντὰ οἱ λέγῃ, ἀκούσῃ αὐτοῦ τότε παρρησιαζομένου, -ὁρᾷς τὸν ὑψοῦ τόνδʼ ἄπειρον αἰθέρα - καὶ γῆν πέριξ ἔχονθʼ ὑγραῖς ἐν ἀγκάλαις; - τοῦτον νόμιζε Ζῆνα, τόνδʼ ἡγοῦ θεόν. +

+ Δάμις +

καὶ πότε ἂν ἐκεῖνοι σχολὴν ἀγάγοιεν ἐπʼ ἐμέ, τοσαῦτα, ὡς φής, πράγματα ἔχοντες καὶ τὰ ἐν τῷ κόσμῳ ἄπειρα τὸ πλῆθος ὄντα οἰκονομούμενοι; ὥστε οὐδὲ σέ πω ἠμύναντο ὧν ἐπιορκεῖς ἀεὶ καὶ τῶν ἄλλων, ἵνα μὴ βλασφημεῖν καὶ αὐτὸς ἀναγκάζωμαι παρὰ τὰ συγκείμενα. καίτοι οὐχ ὁρῶ ἥντινα ἂν ἄλλην ἐπίδειξιν τῆς ἑαυτῶν προνοίας μείζω ἐξενεγκεῖν ἐδύναντο ἢ σὲ κακὸν κακῶς ἐπιτρίψαντες. ἀλλὰ δῆλοί εἰσιν ἀποδημοῦντες, ὑπὲρ τὸν Ὠκεανὸν ἴσως μετʼ ἀμύμονας Αἰθιοπῆας· ἔθος γοῦν αὐτοῖς συνεχῶς ἰέναι παρʼ αὐτοὺς μετὰ δαῖτα καὶ αὐτεπαγγέλτοις ἐνίοτε.

+ +
+ Τιμοκλῆς +

τί πρὸς τοσαύτην ἀναισχυντίαν εἴποιμι ἄν, ὦ Δᾶμι;

+ Δάμις +

ἐκεῖνο, ὦ Τιμόκλεις, ὃ πάλαι ἐγὼ ἐπόθουν ἀκοῦσαί σου, ὅπως ἐπείσθης οἴεσθαι προνοεῖν τοὺς θεούς.

+ Τιμοκλῆς +

ἡ τάξις με πρῶτον τῶν γινομένων ἔπεισεν, ὁ ἥλιος ἀεὶ τὴν αὐτὴν ὁδὸν ἰὼν καὶ σελήνη κατὰ ταὐτὰ καὶ ὧραι τρεπόμεναι καὶ φυτὰ φυόμενα καὶ ζῷα γεννώμενα καὶ αὐτὰ ταῦτα οὕτως εὐμηχάνως κατεσκευασμένα ὡς τρέφεσθαι καὶ κινεῖσθαι καὶ ἐννοεῖν καὶ βαδίζειν καὶ τεκταίνεσθαι καὶ σκυτοτομεῖν καὶ τἆλλα· ταῦτα προνοίας ἔργα εἶναί μοι δοκεῖ.

+ Δάμις +

αὐτό που τὸ ζητούμενον, ὦ Τιμόκλεις, συναρπάζεις· οὐδέπω γὰρ δῆλον εἰ προνοίᾳ τούτων ἕκαστον ἀποτελεῖται. ἀλλʼ ὅτι μὲν τοιαῦτά ἐστι τὰ γινόμενα φαίην ἂν καὶ αὐτός· οὐ μὴν αὐτίκα πεπεῖσθαι ἀνάγκη καὶ ὑπό τινος προμηθείας αὐτὰ γίγνεσθαι· ἔνι γὰρ καὶ ἄλλως ἀρξάμενα νῦν ὁμοίως καὶ κατὰ ταὐτὰ συνίστασθαι, σὺ δὲ τάξιν αὐτῶν ὀνομάζεις τὴν ἀνάγκην, εἶτα δηλαδὴ ἀγανακτήσεις εἴ τίς σοι μὴ ἀκολουθοίη τὰ γινόμενα μὲν ὁποῖά ἐστι καταριθμουμένῳ καὶ ἐπαινοῦντι, οἰομένῳ δὲ ἀπόδειξιν ταῦτα εἶναι τοῦ καὶ προνοίᾳ διατάττεσθαι αὐτῶν ἕκαστον. ὥστε κατὰ τὸν κωμικόν· τουτὶ μὲν ὑπομόχθηρον, ἄλλο μοι λέγε.

+ +
+ Τιμοκλῆς +

ἐγὼ μὲν οὐκ οἶμαι καὶ ἄλλης ἐπὶ τούτοις δεῖν ἀποδείξεως. ὅμως δʼ οὖν ἐρῶ· ἀπόκριναι γάρ μοι, Ὅμηρός σοι δοκεῖ ἄριστος ποιητὴς γενέσθαι;

+ Δάμις +

καὶ μάλα.

+ Τιμοκλῆς +

οὐκοῦν ἐκείνῳ ἐπείσθην τὴν πρόνοιαν τῶν θεῶν ἐμφανίζοντι.

+ Δάμις +

ἀλλʼ, ὦ θαυμάσιε, ποιητὴν μὲν ἀγαθὸν Ὅμηρον γενέσθαι πάντες σοι συνομολογήσουσι, μάρτυρα δὲ ἀληθῆ περὶ τῶν τοιούτων οὔτʼ ἐκεῖνον οὔτε ἄλλον ποιητὴν οὐδένα· οὐ γὰρ ἀληθείας μέλει αὐτοῖς, οἶμαι, ἀλλὰ τοῦ κηλεῖν τοὺς ἀκούοντας, καὶ διὰ τοῦτο μέτροις τε κατᾴδουσι καὶ μύθοις κατηχοῦσι καὶ ὅλως ἅπαντα ὑπὲρ τοῦ τερπνοῦ μηχανῶνται.
+ +
+ Δάμις +

ἀτὰρ ἡδέως ἂν καὶ ἀκούσαιμι οἷστισι μάλιστα ἐπείσθης τῶν Ὁμήρου· ἆρα οἷς περὶ τοῦ Διὸς λέγει, ὡς ἐπεβούλευον συνδῆσαι αὐτὸν ἡ θυγάτηρ καὶ ὁ ἀδελφὸς καὶ ἡ γυνή; καὶ εἴ γε μὴ τὸν Βριάρεων ἡ Θέτις ἐκάλεσεν ἐπεπέδητο ἂν ἡμῖν ὁ βέλτιστος Ζεὺς συναρπασθείς. ἀνθʼ ὧν καὶ ἀπομνημονεύων τῇ Θέτιδι τὴν εὐεργεσίαν ἐξαπατᾷ τὸν Ἀγαμέμνονα ὄνειρόν τινα ψευδῆ ἐπιπέμψας, ὡς πολλοὶ τῶν Ἀχαιῶν ἀποθάνοιεν. ὁρᾷς; ἀδύνατον γὰρ ἦν αὐτῷ κεραυνὸν ἐμβαλόντι καταφλέξαι τὸν Ἀγαμέμνονα αὐτὸν ἄνευ τοῦ ἀπατεῶνα εἶναι δοκεῖν. ἢ ἐκεῖνά σε μάλιστα εἰς τὴν πίστιν ἐπεσπάσαντο, ἀκούοντα ὡς Διομήδης μὲν ἔτρωσε τὴν Ἀφροδίτην, εἶτα τὸν Ἄρη αὐτὸν Ἀθηνᾶς παρακελεύσει, μετὰ μικρὸν δὲ αὐτοὶ συμπεσόντες οἱ θεοὶ ἐμονομάχουν ἀναμὶξ ἄρρενες καὶ θήλειαι, καὶ Ἀθηνᾶ μὲν Ἄρη καταγωνίζεται ἅτε καὶ προπεπονηκότα, οἶμαι, ἐκ τοῦ τραύματος ὃ παρὰ τοῦ Διομήδους εἰλήφει, Λητοῖ δʼ ἀντέστη σῶκος ἐριούνιος Ἑρμῆς; ἢ τὰ περὶ τῆς Ἀρτέμιδός σοι πιθανὰ ἔδοξεν, ὡς ἐκείνη μεμψίμοιρος οὖσα ἠγανάκτησεν οὐ κληθεῖσα ἐφʼ ἑστίασιν ὑπὸ τοῦ Οἰνέως, καὶ διὰ τοῦτο σῦν τινα ὑπερφυᾶ καὶ ἀνυπόστατον τὴν ἀλκὴν ἐπαφῆκεν ἐπὶ τὴν χώραν αὐτοῦ; ἆρʼ οὖν τὰ τοιαῦτα λέγων σε Ὅμηρος πέπεικε;

+ +
+ Ζεύς +

βαβαί· ἡλίκον, ὦ θεοί, ἀνεβόησε τὸ πλῆθος, ἐπαινοῦντες τὸν Δᾶμιν· ὁ δʼ ἡμέτερος ἀπορουμένῳ ἔοικεν· ἰδίειἰδίει Κ. Schwartz: δέδιε MSS. γοῦν καὶ ὑποτρέμει καὶ δῆλός ἐστιν ἀπορρίψων τὴν ἀσπίδα, καὶ ἤδη περιβλέπει οἷ παρεκδὺς ἀποδράσεται.

+ Τιμοκλῆς +

οὐδʼ Εὐριπίδης ἄρα σοι δοκεῖ λέγειν τι ὑγιές, ὁπόταν αὐτοὺς ἀναβιβασάμενος τοὺς θεοὺς ἐπὶ τὴν σκηνὴν δεικνύῃ σώζοντας μὲν τοὺς χρηστοὺς τῶν ἡρώων, τοὺς πονηροὺς δὲ καὶ κατὰ σὲ τὴν ἀσέβειαν ἐπιτρίβοντας;

+ Δάμις +

ἀλλʼ, ὦ γενναιότατε φιλοσόφων Τιμόκλεις, εἰ ταῦτα ποιοῦντες οἱ τραγῳδοὶ πεπείκασί σε, ἀνάγκη δυοῖν θάτερον, ἤτοι Πῶλον καὶ Ἀριστόδημον καὶ Σάτυρον ἡγεῖσθαί σε θεοὺς εἶναι τότε ἢ τὰ πρόσωπα τῶν θεῶν αὐτὰ καὶ τοὺς ἐμβάτας καὶ τοὺς ποδήρεις χιτῶνας καὶ χλαμύδας καὶ χειρῖδας καὶ προγαστρίδια καὶ τἆλλα οἷς ἐκεῖνοι σεμνύνουσι τὴν τραγῳδίαν, ὅπερ καὶ γελοιότατον· ἐπεὶ καθʼ ἑαυτὸν ὁπόταν ὁ Εὐριπίδης, μηδὲν ἐπειγούσης τῆς χρείας τῶν δραμάτων, τὰ δοκοῦντά οἱ λέγῃ, ἀκούσῃ αὐτοῦ τότε παρρησιαζομένου, + +ὁρᾷς τὸν ὑψοῦ τόνδʼ ἄπειρον αἰθέρα + + +καὶ γῆν πέριξ ἔχονθʼ ὑγραῖς ἐν ἀγκάλαις; + + +τοῦτον νόμιζε Ζῆνα, τόνδʼ ἡγοῦ θεόν. + καὶ πάλιν, Ζεύς, ὅστις ὁ Ζεύς, οὐ γὰρ οἶδα, πλὴν λόγῳ κλύων. καὶ τὰ τοιαῦτα.

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- Τιμοκλῆς -

οὐκοῦν ἅπαντες ἄνθρωποι καὶ τὰ ἔθνη ἐξηπάτηνται θεοὺς νομίζοντες καὶ πανηγυρίζοντες;

- Δάμις -

εὖ γε, ὦ Τιμόκλεις, ὅτι με ὑπεμνησας τῶν κατὰ ἔθνη νομιζομένων, ἀφʼ ὦν μάλιστα συνίδοι τις ἂν ὡς οὐδὲν βέβαιον ὁ περὶ θεῶν λόγος ἔχει· πολλὴ γὰρ ἡ ταραχὴ καὶ ἄλλοι ἄλλα νομιζουσι, Σκύθαι μὲν ἀκινάκῃ θύοντες καὶ Θρᾷκες Ζαμόλξιδι, δραπέτῃ ἀνθρώπῳ ἐκ Σάμου ὡς αὐτοὺς ἥκοντι, Φρύγες δὲ Μήνῃ καὶ Αἰθίοπες Ἡμέρᾳ καὶ Κυλλήνιοι Φάλητι καὶ Ἀσσύριοι περιστερᾷ καὶ Πέρσαι πυρὶ καὶ Αἰγύπτιοι ὕδατι. καὶ τοῦτο μὲν ἅπασι κοινὸν τοῖς Αἰγυπτίοις τὸ ὕδωρ, ἰδίᾳ δὲ Μεμφίταις μὲν .ὁ βοῦς θεός, Πηλουσιώταις δὲ κρόμμυον, καὶ ἄλλοις ἶβις ἢ κροκόδειλος καὶ ἄλλοις κυνοκέφαλος ἢ αἴλουρος ἢ πίθηκος· καὶ ἔτι κατὰ κώμας τοῖς μὲν ὁ δεξιὸς ὦμος θεός, τοῖς δὲ κατʼ ἀντιπέρας οἰκοῦσιν ἅτερος· καὶ ἄλλοις κεφαλῆς ἡμίτομον, καὶ ἄλλοις ποτήριον κεραμεοῦν ἢ τρύβλιον. ταῦτα πῶς οὐ γέλως ἐστίν, ὦ καλὲ Τιμόκλεις;

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οὐκ ἔλεγον, ὦ θεοί, ταῦτα ταντα ἥξειν εἰς τοὐμφανὲς καὶ ἀκριβῶς ἐξετασθήσεσθαι; .

- Ζεύς -

ἔλεγες, ὦ Μῶμε, καὶ ἐπετίμας ὀρθῶς, καὶ ἔγωγε πειράσομαι ἐπανορθώσασθαι αὐτά, ἢν τὸν ἐν ποσὶ τοῦτον κίνδυνον διαφύγωμεν.

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- Τιμοκλῆς -

ἀλλʼ, ὦ θεοῖς ἐχθρὲ σύ, τοὺς χρησμοὺς καὶ προαγορεύσεις τῶν ἐσομένων τίνος ἔργον ἂν εἴποις ἢ θεῶν καὶ τῆς προνοίας τῆς ἐκείνων;

- Δάμις -

σιώπησον, ὦ ἄριστε, περὶ τῶν χρησμῶν, ἐπεὶ ἐρήσομαί σε τίνος αὐτῶν μάλιστα μεμνῆσθαι ἀξιοῖς; ἆρʼ ἐκείνου ὃν τῷ Λυδῷ ὁ Πύθιος ἔχρησεν, ὃς ἀκριβῶς ἀμφήκης ἦν καὶ διπρόσωπος, οἷοί εἰσι τῶν Ἑρμῶν ἔνιοι, διττοὶ καὶ ἀμφοτέρωθεν ὅμοιοι πρὸς ὁπότερον ἂν αὐτῶν μέρος ἐπιστραφῇς; ἤ τι γὰρ μᾶλλον ὁ Κροῖσος διαβὰς τὸν Ἅλυν τὴν αὑτοῦ ἀρχὴν ἢ τὴν Κύρου καταλύσει; καίτοι οὐκ ὀλίγων ταλάντων ὁ Σαρδιανὸς ἐκεῖνος ὄλεθρος τὸ ἀμφιδέξιον τοῦτο ἔπος ἐπρίατο.

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αὐτά που, ὦ θεοί, ἁνὴρ διεξέρχεται λέγων ἃ ἐδεδίειν μάλιστα. ποῦ νῦν ὁ καλὸς ἡμῖν κιθαρῳδός; ἀπολόγησαι αὐτῷ κατελθὼν πρὸς ταῦτα.

- Ζεύς -

σὺ ἡμᾶς ἐπισφάττεις, ὦ Μῶμε, οὐκ ἐν καιρῷ νῦν ἐπιτιμῶν.

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- Τιμοκλῆς -

ὅρα οἷα ποιεῖς, ὦ ἀλιτήριε Δᾶμι, μονονουχὶ τὰ ἕδη αὐτὰ τῶν θεῶν ἀνατρέπεις τῷ λόγῳ καὶ βωμοὺς αὐτῶν.

- Δάμις -

οὐ πάντας ἔγωγε τοὺς βωμούς, ὦ Τιμόκλεις. τί γὰρ καὶ δεινὸν ἀπʼ αὐτῶν γίγνεται, εἰ θυμιαμάτων καὶ εὐωδίας μεστοί εἰσι; τοὺς δὲ ἐν Ταύροις τῆς Ἀρτέμιδος ἡδέως ἂν ἐπεῖδον ἐκ βάθρων ἐπὶ κεφαλὴν ἀνατρεπομένους, ἐφʼ ὧν τοιαῦτα ἡ παρθένος εὐωχουμένη ἔχαιρεν.

- Ζεύς -

τουτὶ πόθεν ἡμῖν τὸ ἄμαχον κακὸν ἐπιχεῖ; ὡς δαιμόνων οὐδενὸς ἁνὴρ φείδεται, ἀλλʼ ἐξ ἁμάξης παρρησιάζεται καὶ μάρπτει ἑξείης, ὃς τʼ αἴτιος ὅς τε καὶ οὐκί.

- Μῶμος -

καὶ μὴν ὀλίγους ἄν, ὦ Ζεῦ, τοὺς ἀναιτίους εὕροις ἐν ἡμῖν καί που τάχα προϊὼν ὁ ἄνθρωπος ἅψεται καὶ τῶν κορυφαίων τινός.

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- Τιμοκλῆς -

οὐδὲ βροντῶντος ἄρα τοῦ Διὸς ἀκούεις, ὦ θεομάχε Δᾶμι;

- Δάμις -

καὶ πῶς οὐ μέλλω βροντῆς ἀκούειν, ὦ Τιμόκλεις; εἰ δʼ ὁ Ζεὺς ὁ βροντῶν ἐστι, σὺ ἄμεινον ἂν εἰδείης ἐκεῖθέν ποθεν παρὰ τῶν θεῶν ἀφιγμένος· ἐπεὶ οἵ γε ἐκ Κρήτης ἥκοντες ἄλλα ἡμῖν διηγοῦνται, τάφον τινὰ κεῖθι δείκνυσθαι καὶ στήλην ἐφεστάναι δηλοῦσαν ὡς οὐκέτι βροντήσειεν ἂν ὁ Ζεὺς πάλαι τεθνεώς.

- Μῶμος -

τοῦτʼ ἐγὼ πρὸ πολλοῦ ἠπιστάμην ἐροῦντα τὸν ἄνθρωπον. τί δʼ οὖν, ὦ Ζεῦ, ὠχρίακας ἡμῖν καὶ συγκροτεῖς τοὺς ὀδόντας ὑπὸ τοῦ τρόμου; θαρρεῖν χρὴ καὶ τῶν τοιούτων ἀνθρωπίσκων καταφρονεῖν.

- Ζεύς -

τί λέγεις, ὦ Μῶμε; καταφρονεῖν; οὐχ ὁρᾷς ὅσοι ἀκούουσι καὶ ὡς συμπεπεισμένοι εἰσὶν ἤδη καθʼ ἡμῶν καὶ ἀπάγει αὐτοὺς ἀναδησάμενος τῶν ὤτων ὁ Δᾶμις;

- Μῶμος -

ἀλλὰ σύ, ὦ Ζεῦ, ὁπόταν θελήσῃς, σειρὴν χρυσείην καθεὶς ἅπαντας αὐτοὺς αὐτῇ κεν γαίῃ ἐρύσαις αὐτῇ τε θαλάσσῃ.

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- Τιμοκλῆς -

εἰπέ μοι, ὦ κατάρατε, πέπλευκας ἤδη ποτέ;

- Δάμις -

καὶ πολλάκις, ὦ Τιμόκλεις.

- Τιμοκλῆς -

οὔκουν ἔφερε μὲν ὑμᾶς τότε ἢ ἄνεμος ἐμπίπτων τῇ ὀθόνῃ καὶ ἐμπιπλὰς τὰ ἀκάτια ἢ οἱ ἐρέττοντες, ἐκυβέρνα δὲ εἷς τις ἐφεστὼς καὶ ἔσωζε τὴν ναῦν;

- Δάμις -

καὶ μάλα.

- Τιμοκλῆς -

εἶτα ἡ ναῦς μὲν οὐκ ἂν ἔπλει μὴ κυβερνωμένη, τὸ δὲ ὅλον τοῦτο ἀκυβέρνητον οἴει καὶ ἀνηγεμόνευτον φέρεσθαι;

- Ζεύς -

εὖ γε, συνετῶς ὁ Τιμοκλῆς ταῦτα καὶ ἰσχυρῷ ˘ τῷ παραδείγματι.

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- Δάμις -

ἀλλʼ, ὦ θεοφιλέστατε Τιμόκλεις, τὸν μὲν κυβερνήτην ἐκεῖνον εἶδες ἂν ἀεὶ τὰ συμφέροντα ἐπινοοῦντα καὶ πρὸ τοῦ καιροῦ παρασκευαζόμενον καὶ προστάττοντα τοῖς ναύταις, ἀλυσιτελὲς δὲ οὐδὲ ἄλογον οὐδέν τι εἶχεν ἡ ναῦς ὃ μὴ χρήσιμον πάντως καὶ ἀναγκαῖον ἦν πρὸς τὴν ναυτιλίαν αὐτοῖς·̆ ὁ δὲ σὸς οὗτος κυβερνήτης, ὃν τῇ μεγάλῃ ταύτῃ νηῒ ἐφεστάναι ἀξιοῖς, καὶ οἱ συνναῦται αὐτοῦ οὐδὲν εὐλόγως οὐδὲ κατὰ τὴν ἀξίαν διατάττουσιν, ἀλλʼ ὁ μὲν πρότονος, εἰ τύχοι, ἐς τὴν πρύμναν ἀποτέταται, οἱ πόδες δʼ ἐς τὴν πρῷραν ἀμφότεροι· καὶ χρυσαῖ μὲν αἱ ἄγκυραι ἐνίοτε, ὁ χηνίσκος δὲ μολυβδοῦς, καὶ τὰ μὲν ὕφαλα κατάγραφα, τὰ δὲ ἔξαλα τῆς νεὼς ἄμορφα.
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- Δάμις -

καὶ αὐτῶν δὲ τῶν ναυτῶν ἴδοις ἂν τὸν μὲν ἀργὸν καὶ ἄτεχνον καὶ ἄτολμον πρὸς τὰ ἔργα διμοιρίτην ἢ τριμοιρίτην, τὸν δὲ κατακολυμβῆσαί τε ἄοκνον καὶ ἐπὶ τὴν κεραίαν ἀναπηδῆσαι ῥᾴδιον καὶ εἰδότα τῶν χρησίμων ἕκαστα μόνον, τοῦτον ἀντλεῖν προστεταγμένον· τὰ δὲ αὐτὰ καὶ ἐν τοῖς ἐπιβάταις, μαστιγίαν μέν τινα ἐν προεδρίᾳ παρὰ τὸν κυβερνήτην καθήμενον καὶ θεραπευόμενον, καὶ ἄλλον κίναιδον ἢ πατραλοίαν ἢ ἱερόσυλον ὑπερτιμώμενον καὶ τὰ ἄκρα τῆς νεὼς κατειληφότα, χαρίεντας δὲ πολλοὺς ἐν μυχῷ τοῦ σκάφους στενοχωρουμένους καὶ ὑπὸ τῶν πρὸς ἀλήθειαν χειρόνων πατουμένους· ἐννόησον γοῦν ὅπως μὲν Σωκράτης καὶ Ἀριστείδης ἔπλευσαν καὶ Φωκίων, οὐδὲ τὰ ἄλφιτα διαρκῆ ἔχοντες οὐδὲ ἀποτεῖναι τοὺς πόδας δυνάμενοι ἐπὶ γυμνῶν τῶν σανίδων παρὰ τὸν ἄντλον, ἐν ὅσοις δὲ ἀγαθοῖς Καλλίας καὶ Μειδίας καὶ Σαρδανάπαλλος, ὑπερτρυφῶντες καὶ τῶν ὑφʼ αὑτοῖς καταπτύοντες.
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- Δάμις -

τοιαῦτα ἐν τῇ νηΐ σου γίνεται, ὦ σοφώτατε Τιμόκλεις· διὰ τοῦτο αἱ ναυαγίαι μυρίαι. εἰ δέ τις κυβερνήτης ἐφεστὼς ἑώρα καὶ διέταττεν ἕκαστα, πρῶτον μὲν οὐκ ἂν ἠγνόησεν οἵτινες οἱ χρηστοὶ καὶ οἵτινες οἱ φαῦλοι τῶν ἐμπλεόντων, ἔπειτα ἑκάστῳ κατὰ τὴν ἀξίαν τὰ προσήκοντα ἀπένειμεν ἄν, χώραν τε τὴν ἀμείνω τοῖς ἀμείνοσι παρʼ αὑτὸν ἄνω, τὴν κάτω δὲ τοῖς χείροσι, καὶ συσσίτους ἔστιν οὓς καὶ συμβούλους ἐποιήσατʼ ἄν, καὶ τῶν ναυτῶν ὁ μὲν πρόθυμος ἢ πρῴρας ἐπιμελητὴς ἀπεδέδεικτʼ ἂν ἢ τοίχου ἄρχων ἢ πάντως πρὸ τῶν ἄλλων, ὁ δὲ ὀκνηρὸς καὶ ῥᾴθυμος ἐπαίετʼ ἂν τῷ καλωδίῳ πεντάκις τῆς ἡμέρας εἰς τὴν κεφαλήν, ὥστε σοι, ὦ θαυμάσιε, τὸ τῆς νεὼς τοῦτο παράδειγμα κινδυνεύει περιτετράφθαι κακοῦ τοῦ κυβερνήτου τετυχηκός.

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- Μῶμος -

ταυτὶ μὲν ἤδη κατὰ ῥοῦν προχωρεῖ τῷ Δάμιδι καὶ πλησίστιος ἐπὶ τὴν νίκην φέρεται.

- Ζεύς -

ὀρθῶς, ὦ Μῶμε, εἰκάζεις. ὁ δʼ οὐδὲν ἰσχυρὸν ὁ Τιμοκλῆς ἐπινοεῖ, ἀλλὰ τὰ κοινὰ ταῦτα καὶ καθʼ ἡμέραν ἄλλα ἐπʼ ἄλλοις εὐπερίτρεπτα πάντα ἐπαντλεῖ.

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- Τιμοκλῆς -

οὐκοῦν ἐπεὶ τῆς νεὼς τὸ παράδειγμα, οὐ πάνυ σοι ἰσχυρὸν ἔδοξεν εἶναι, ἄκουσον ἤδη τὴν ἱεράν, φασίν, ἄγκυραν καὶ ἣν οὐδεμιᾷ μηχανῇ ἀπορρήξεις.

- Ζεύς -

τί ποτε ἄρα καὶ ἐρεῖ;

- Τιμοκλῆς -

ἴδοις γὰρ εἰ ἀκόλουθα ταῦτα συλλογίζομαι, καὶ εἴ πη αὐτὰ δυνατόν σοι περιτρέψαι. εἰ γὰρ εἰσὶ βωμοί, εἰσὶ καὶ θεοί· ἀλλὰ μὴν εἰσὶ βωμοί, εἰσὶν ἄρα καὶ θεοί·. τί πρὸς ταῦτα φής;

- Δάμις -

ἢν πρότερον γελάσω ἐς κόρον, ἀποκρινοῦμαί σοι.

- Τιμοκλῆς -

ἀλλὰ ἔοικας οὐδὲ παύσεσθαι γελῶν εἰπὲ δὲ ὅμως ὅπη σοι γελοῖον ἔδοξε τὸ εἰρημένον εἶναι.

- Δάμις -

ὅτι οὐκ αἰσθάνῃ ἀπὸ λεπτῆς κρόκης ἐξαψάμενός σου τὴν ἄγκυραν, καὶ ταῦτα ἱερὰν οὖσαν· τὸ γὰρ εἶναι θεοὺς τῷ βωμοὺς εἶναι συνδήσας ἰσχυρὸν οἴει ποιήσασθαι ἀπʼ αὐτῶν τὸν ὅρμον. ὥστε ἐπεὶ μηδὲν ἄλλο τούτου φὴς ἔχειν εἰπεῖν ἱερώτερον, ἀπίωμεν ἤδη.

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- Τιμοκλῆς -

ὁμολογεῖς τοίνυν ἡττῆσθαι προαπιών;

- Δάμις -

ναί, ὦ Τιμόκλεις. σὺ γὰρ ὥσπερ οἱ ὑπό τινων βιαζόμενοι ἐπὶ τοὺς βωμοὺς ἡμῖν καταπέφευγας. ὥστε, νὴ τὴν ἄγκυραν τὴν ἱεράν, ἐθέλω σπείσασθαι ἤδη πρὸς σὲ ἐπʼ αὐτῶν γε τῶν βωμῶν, ὡς μηκέτι περὶ τούτων ἐρίζοιμεν.

- Τιμοκλῆς -

εἰρωνεύῃ ταῦτα πρὸς ἐμέ, τυμβωρύχε καὶ μιαρὲ καὶ κατάπτυστε καὶ μαστιγία καὶ κάθαρμα; οὐ γὰρ ἴσμεν οὗτινος μὲν πατρὸς εἶ, πῶς δὲ ἡ μήτηρ σου ἐπορνεύετο, καὶ ὡς τὸν ἀδελφὸν ἀπέπνιξας καὶ μοιχεύεις καὶ τὰ μειράκια διαφθείρεις, λιχνότατε καὶ ἀναισχυντότατε; μὴ φεῦγε δʼ οὖν, ἕως καὶ πληγὰς παρʼ ἐμοῦ λαβὼν ἀπέλθῃς· ἤδη γάρ σε τουτῳὶ τῷ ὀστράκῳ ἀποσφάξω παμμίαρον ὄντα.

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- Ζεύς -

ὁ μὲν γελῶν, ὦ θεοί, ἄπεισιν, ὁ δʼ ἀκολουθεῖ λοιδορούμενος οὐ φέρων κατατρυφῶντα τὸν Δᾶμιν, καὶ ἔοικε πατάξειν αὐτὸν τῷ κεράμῳ ἐς τὴν κεφαλήν. ἡμεῖς δὲ τί ποιῶμεν ἐπὶ τούτοις;

- Ἑρμῆς -

ὀρθῶς ἐκεῖνό μοι ὁ κωμικὸς εἰρηκέναι δοκεῖ, οὐδὲν πέπονθας δεινόν, ἂν μὴ προσποιῇ. τί γὰρ καὶ ὑπέρμεγα κακόν, εἰ ὀλίγοι ἄνθρωποι πεπεισμένοι ταῦτα ἀπίασι; πολλῷ γὰρ οἱ τἀναντία γιγνώσκοντες πλείους, Ἑλλήνων ὁ πολὺς λεὼς βάρβαροί τε ἅπαντες.

- Ζεύς +
+ Τιμοκλῆς +

οὐκοῦν ἅπαντες ἄνθρωποι καὶ τὰ ἔθνη ἐξηπάτηνται θεοὺς νομίζοντες καὶ πανηγυρίζοντες;

+ Δάμις +

εὖ γε, ὦ Τιμόκλεις, ὅτι με ὑπέμνησας τῶν κατὰ ἔθνη νομιζομένων, ἀφʼ ὧν μάλιστα συνίδοι τις ἂν ὡς οὐδὲν βέβαιονὁ περὶ θεῶν λόγος ἔχει· πολλὴ γὰρ ἡ ταραχὴ καὶ ἄλλοι ἄλλα νομίζουσι, Σκύθαι μὲν ἀκινάκῃ θύοντες καὶ Θρᾷκες Ζαμόλξιδι, δραπέτῃ ἀνθρώπῳ ἐκ Σάμου ὡς αὐτοὺς ἥκοντι, Φρύγες δὲ Μήνῃ καὶ Αἰθίοπες Ἡμέρᾳ καὶ Κυλλήνιοι Φάλητι καὶ Ἀσσύριοι περιστερᾷ καὶ Πέρσαι πυρὶ καὶ Αἰγύπτιοι ὕδατι. καὶ τοῦτο μὲν ἅπασι κοινὸν τοῖς Αἰγυπτίοις τὸ ὕδωρ, ἰδίᾳ δὲ Μεμφίταις μὲν ὁ βοῦς θεός, Πηλουσιώταις δὲ κρόμμυον, καὶ ἄλλοις ἶβις ἢ κροκόδειλος καὶ ἄλλοις κυνοκέφαλος ἢ αἴλουρος ἢ πίθηκος· καὶ ἔτι κατὰ κώμας τοῖς μὲνὁ δεξιὸς ὦμος θεός, τοῖς δὲ κατʼ ἀντιπέρας οἰκοῦσιν ἅτερος· καὶ ἄλλοις κεφαλῆς ἡμίτομον, καὶ ἄλλοις ποτήριον κεραμεοῦν ἢ τρύβλιον. ταῦτα πῶς οὐ γέλως ἐστίν, ὦ καλὲ Τιμόκλεις;

+ Μῶμος +

οὐκ ἔλεγον, ὦ θεοί, ταῦτα πάντα ἥξειν εἰς τοὐμφανὲς καὶ ἀκριβῶς ἐξετασθήσεσθαι;

+ Ζεύς +

ἔλεγες, ὦ Μῶμε, καὶ ἐπετίμας ὀρθῶς, καὶ ἔγωγε πειράσομαι ἐπανορθώσασθαι αὐτά, ἢν τὸν ἐν ποσὶ τοῦτον κίνδυνον διαφύγωμεν.

+ +
+ Τιμοκλῆς +

ἀλλʼ, ὦ θεοῖς ἐχθρὲ σύ, τοὺς χρησμοὺς καὶ προαγορεύσεις τῶν ἐσομένων τίνος ἔργον ἂν εἴποις ἢ θεῶν καὶ τῆς προνοίας τῆς ἐκείνων;

+ Δάμις +

σιώπησον, ὦ ἄριστε, περὶ τῶν χρησμῶν, ἐπεὶ ἐρήσομαί σε τίνος αὐτῶν μάλιστα μεμνῆσθαι ἀξιοῖς; ἆρʼ ἐκείνου ὃν τῷ Λυδῷ ὁ Πύθιος ἔχρησεν, ὃς ἀκριβῶς ἀμφήκης ἦν καὶ διπρόσωπος, οἷοί εἰσι τῶν Ἑρμῶν ἔνιοι, διττοὶ καὶ ἀμφοτέρωθεν ὅμοιοι πρὸς ὁπότερον ἂν αὐτῶν μέρος ἐπιστραφῇς; ἢ τί γὰρ μᾶλλον ὁ Κροῖσος διαβὰς τὸν Ἅλυν τὴν αὑτοῦ ἀρχὴν ἢ τὴν Κύρου καταλύσει; καίτοι οὐκ ὀλίγων ταλάντων ὁ Σαρδιανὸς ἐκεῖνος ὄλεθρος τὸ ἀμφιδέξιον τοῦτο ἔπος ἐπρίατο.

+ Μῶμος +

αὐτά που, ὦ θεοί, ἁνὴρ διεξέρχεται λέγων ἃ ἐδεδίειν μάλιστα. ποῦ νῦν ὁ καλὸς ἡμῖν κιθαρῳδός; ἀπολόγησαι αὐτῷ κατελθὼν πρὸς ταῦτα.

+ Ζεύς +

σὺ ἡμᾶς ἐπισφάττεις, ὦ Μῶμε, οὐκ ἐν καιρῷ νῦν ἐπιτιμῶν.

+ +
+ Τιμοκλῆς +

ὅρα οἷα ποιεῖς, ὦ ἀλιτήριε Δᾶμι, μονονουχὶ τὰ ἕδη αὐτὰ τῶν θεῶν ἀνατρέπεις τῷ λόγῳ καὶ βωμοὺς αὐτῶν.

+ Δάμις +

οὐ πάντας ἔγωγε τοὺς βωμούς, ὦ Τιμόκλεις. τί γὰρ καὶ δεινὸν ἀπʼ αὐτῶν γίγνεται, εἰ θυμιαμάτων καὶ εὐωδίας μεστοί εἰσι; τοὺς δὲ ἐν Ταύροις τῆς Ἀρτέμιδος ἡδέως ἂν ἐπεῖδον ἐκ βάθρων ἐπὶ κεφαλὴν ἀνατρεπομένους, ἐφʼ ὧν τοιαῦτα ἡ παρθένος εὐωχουμένη ἔχαιρεν.

+ Ζεύς +

τουτὶ πόθεν ἡμῖν τὸ ἄμαχον κακὸν ἐπιχεῖ; ὡςὡς vulg.: ὃς MSS. δαιμόνων οὐδενὸς ἁνὴρ φείδεται, ἀλλʼ ἐξ ἁμάξης παρρησιάζεται καὶ μάρπτει ἑξείης, ὅς τʼ αἴτιος ὅς τε καὶ οὐκί.

+ Μῶμος +

καὶ μὴν ὀλίγους ἄν, ὦ Ζεῦ, τοὺς ἀναιτίους εὕροις ἐν ἡμῖν· καί που τάχα προϊὼν ὁ ἄνθρωπος ἅψεται καὶ τῶν κορυφαίων τινός.

+ +
+ Τιμοκλῆς +

οὐδὲ βροντῶντος ἄρα τοῦ Διὸς ἀκούεις, ὦ θεομάχε Δᾶμι;

+ Δάμις +

καὶ πῶς οὐ μέλλω βροντῆς ἀκούειν, ὦ Τιμόκλεις; εἰ δʼ ὁ Ζεὺς ὁ βροντῶν ἐστι, σὺ ἄμεινον ἂν εἰδείης ἐκεῖθέν ποθεν παρὰ τῶν θεῶν ἀφιγμένος· ἐπεὶ οἵ γε ἐκ Κρήτης ἥκοντες ἄλλα ἡμῖν διηγοῦνται, τάφον τινὰ κεῖθι δείκνυσθαι καὶ στήλην ἐφεστάναι δηλοῦσαν ὡς οὐκέτι βροντήσειεν ἂν ὁ Ζεὺς πάλαι τεθνεώς.

+ Μῶμος +

τοῦτʼ ἐγὼ πρὸ πολλοῦ ἠπιστάμην ἐροῦντα τὸν ἄνθρωπον. τί δʼ οὖν, ὦ Ζεῦ, ὠχρίακας ἡμῖν καὶ συγκροτεῖς τοὺς ὀδόντας ὑπὸ τοῦ τρόμου; θαρρεῖν χρὴ καὶ τῶν τοιούτων ἀνθρωπίσκων καταφρονεῖν.

+ Ζεύς +

τί λέγεις, ὦ Μῶμε; καταφρονεῖν; οὐχ ὁρᾷς ὅσοι ἀκούουσι καὶ ὡς συμπεπεισμένοι εἰσὶν ἤδη καθʼ ἡμῶν καὶ ἀπάγει αὐτοὺς ἀναδησάμενος τῶν ὤτων ὁ Δᾶμις;

+ Μῶμος +

ἀλλὰ σύ, ὦ Ζεῦ, ὁπόταν θελήσῃς, σειρὴν χρυσείην καθεὶς ἅπαντας αὐτοὺς αὐτῇ κεν γαίῃ ἐρύσαις αὐτῇ τε θαλάσσῃ.

+ +
+ Τιμοκλῆς +

εἰπέ μοι, ὦ κατάρατε, πέπλευκας ἤδη ποτέ;

+ Δάμις +

καὶ πολλάκις, ὦ Τιμόκλεις.

+ Τιμοκλῆς +

οὔκουν ἔφερε μὲν ὑμᾶς τότε ἢ ἄνεμος ἐμπίπτων τῇ ὀθόνῃ καὶ ἐμπιπλὰς τὰ ἀκάτια ἢ οἱ ἐρέττοντες, ἐκυβέρνα δὲ εἷς τις ἐφεστὼς καὶ ἔσωζε τὴν ναῦν;

+ Δάμις +

καὶ μάλα.

+ Τιμοκλῆς +

εἶτα ἡ ναῦς μὲν οὐκ ἂν ἔπλει μὴ κυβερνωμένη, τὸ δὲ ὅλον τοῦτο ἀκυβέρνητον οἴει καὶ ἀνηγεμόνευτον φέρεσθαι;

+ Ζεύς +

εὖ γε, συνετῶς ὁ Τιμοκλῆς ταῦτα καὶ ἰσχυρῷἰσχυρῷ Struve: ἰσχυρῶς MSS. τῷ παραδείγματι.

+ +
+ Δάμις +

ἀλλʼ, ὦ θεοφιλέστατε Τιμόκλεις, τὸν μὲν κυβερνήτην ἐκεῖνον εἶδες ἂν ἀεὶ τὰ συμφέροντα ἐπινοοῦντα καὶ πρὸ τοῦ καιροῦ παρασκευαζόμενον καὶ προστάττοντα τοῖς ναύταις, ἀλυσιτελὲς δὲ οὐδὲ ἄλογον οὐδέν τι εἶχεν ἡ ναῦς ὃ μὴ χρήσιμον πάντως καὶ ἀναγκαῖον ἦν πρὸς τὴν ναυτιλίαν αὐτοῖς·?? μὴ . . . αὐτοῖς: text β. ?? μὴ χρειῶδες ἦν αὐτοῖς γ. ὁ δὲ σὸς οὗτος κυβερνήτης, ὃν τῇ μεγάλῃ ταύτῃ νηῒ ἐφεστάναι ἀξιοῖς, καὶ οἱ συνναῦται αὐτοῦ οὐδὲν εὐλόγως οὐδὲ κατὰ τὴν ἀξίαν διατάττουσιν, ἀλλʼ ὁ μὲν πρότονος, εἰ τύχοι, ἐς τὴν πρύμναν ἀποτέταται, οἱ πόδες δʼ ἐς τὴν πρῷραν ἀμφότεροι· καὶ χρυσαῖ μὲν αἱ ἄγκυραι ἐνίοτε, ὁ χηνίσκος δὲ μολυβδοῦς, καὶ τὰ μὲν ὕφαλα κατάγραφα, τὰ δὲ ἔξαλα τῆς νεὼς ἄμορφα.
+ +
+ Δάμις +

καὶ αὐτῶν δὲ τῶν ναυτῶν ἴδοις ἂν τὸν μὲν ἀργὸν καὶ ἄτεχνον καὶ ἄτολμον πρὸς τὰ ἔργα διμοιρίτην ἢ τριμοιρίτην, τὸν δὲ κατακολυμβῆσαί τε ἄοκνον καὶ ἐπὶ τὴν κεραίαν ἀναπηδῆσαι ῥᾴδιον καὶ εἰδότα τῶν χρησίμων ἕκαστα μόνον, τοῦτονἕκαστα μόνον, τοῦτον Jacobs: ἕκαστα, μόνον τοῦτον vulg. ἀντλεῖν προστεταγμένον· τὰ δὲ αὐτὰ καὶ ἐν τοῖς ἐπιβάταις, μαστιγίαν μέν τινα ἐν προεδρίᾳ παρὰ τὸν κυβερνήτην καθήμενον καὶ θεραπευόμενον, καὶ ἄλλον κίναιδον ἢ πατραλοίαν ἢ ἱερόσυλον ὑπερτιμώμενον καὶ τὰ ἄκρα τῆς νεὼς κατειληφότα, χαρίεντας δὲ πολλοὺς ἐν μυχῷ τοῦ σκάφους στενοχωρουμένους καὶ ὑπὸ τῶν πρὸς ἀλήθειαν χειρόνων πατουμένους· ἐννόησον γοῦν ὅπως μὲν Σωκράτης καὶ Ἀριστείδης ἔπλευσαν καὶ Φωκίων, οὐδὲ τὰ ἄλφιτα διαρκῆ ἔχοντες οὐδὲ ἀποτεῖναι τοὺς πόδας δυνάμενοι ἐπὶ γυμνῶν τῶν σανίδων παρὰ τὸν ἄντλον, ἐν ὅσοις δὲ ἀγαθοῖς Καλλίας καὶ Μειδίας καὶ Σαρδανάπαλλος, ὑπερτρυφῶντες καὶ τῶν ὑφʼ αὑτοῖς καταπτύοντες.
+ +
+ Δάμις +

τοιαῦτα ἐν τῇ νηΐ σου γίνεται, ὦ σοφώτατε Τιμόκλεις· διὰ τοῦτο αἱ ναυαγίαι μυρίαι. εἰ δέ τις κυβερνήτης ἐφεστὼς ἑώρα καὶ διέταττεν ἕκαστα, πρῶτον μὲν οὐκ ἂν ἠγνόησεν οἵτινες οἱ χρηστοὶ καὶ οἵτινες οἱ φαῦλοι τῶν ἐμπλεόντων, ἔπειτα ἑκάστῳ κατὰ τὴν ἀξίαν τὰ προσήκοντα ἀπένειμεν ἄν, χώραν τε τὴν ἀμείνω τοῖς ἀμείνοσι παρʼ αὑτὸν ἄνω, τὴν κάτω δὲ τοῖς χείροσι, καὶ συσσίτους ἔστιν οὓς καὶ συμβούλους ἐποιήσατʼ ἄν, καὶ τῶν ναυτῶν ὁ μὲν πρόθυμος ἢ πρῴρας ἐπιμελητὴς ἀπεδέδεικτʼ ἂν ἢ τοίχου ἄρχων ἢ πάντως πρὸ τῶν ἄλλων, ὁ δὲ ὀκνηρὸς καὶ ῥᾴθυμος ἐπαίετʼ ἂν τῷ καλωδίῳ πεντάκις τῆς ἡμέρας εἰς τὴν κεφαλήν. ὥστε σοι, ὦ θαυμάσιε, τὸ τῆς νεὼς τοῦτο παράδειγμα κινδυνεύει περιτετράφθαι κακοῦ τοῦ κυβερνήτου τετυχηκός.τετυχηκός vulg.: τετυχηκότος MSS.

+ +
+ Μῶμος +

ταυτὶ μὲν ἤδη κατὰ ῥοῦν προχωρεῖ τῷ Δάμιδι καὶ πλησίστιος ἐπὶ τὴν νίκην φέρεται.

+ Ζεύς +

ὀρθῶς, ὦ Μῶμε, εἰκάζεις. ὁ δʼ οὐδὲν ἰσχυρὸν ὁ Τιμοκλῆς ἐπινοεῖ, ἀλλὰ τὰ κοινὰ ταῦτα καὶ καθʼ ἡμέραν ἄλλα ἐπʼ ἄλλοις εὐπερίτρεπτα πάντα ἐπαντλεῖ.

+ +
+ Τιμοκλῆς +

οὐκοῦν ἐπεὶ τῆς νεὼς τὸ παράδειγμα οὐ πάνυ σοι ἰσχυρὸν ἔδοξεν εἶναι, ἄκουσον ἤδη τὴν ἱεράν, φασίν, ἄγκυραν καὶ ἣν οὐδεμιᾷ μηχανῇ ἀπορρήξεις.

+ Ζεύς +

τί ποτε ἄρα καὶ ἐρεῖ;

+ Τιμοκλῆς +

ἴδοις γὰρ εἰ ἀκόλουθα ταῦτα συλλογίζομαι, καὶ εἴ πῃ αὐτὰ δυνατόν σοι περιτρέψαι. εἰ γὰρ εἰσὶ βωμοί, εἰσὶ καὶ θεοί· ἀλλὰ μὴν εἰσὶ βωμοί, εἰσὶν ἄρα καὶ θεοί. τί πρὸς ταῦτα φής;

+ Δάμις +

ἢν πρότερον γελάσω ἐς κόρον, ἀποκρινοῦμαί σοι.

+ Τιμοκλῆς +

ἀλλὰ ἔοικας οὐδὲ παύσεσθαι γελῶν· εἰπὲ δὲ ὅμως ὅπη σοι γελοῖον ἔδοξε τὸ εἰρημένον εἶναι.

+ Δάμις +

ὅτι οὐκ αἰσθάνῃ ἀπὸ λεπτῆς κρόκης ἐξαψάμενός σου τὴν ἄγκυραν, καὶ ταῦτα ἱερὰν οὖσαν· τὸ γὰρ εἶναι θεοὺς τῷ βωμοὺς εἶναι συνδήσας ἰσχυρὸν οἴει ποιήσασθαι ἀπʼ αὐτῶν τὸν ὅρμον. ὥστε ἐπεὶ μηδὲν ἄλλο τούτου φὴς ἔχειν εἰπεῖν ἱερώτερον, ἀπίωμεν ἤδη.

+ +
+ Τιμοκλῆς +

ὁμολογεῖς τοίνυν ἡττῆσθαι προαπιών;

+ Δάμις +

ναί, ὦ Τιμόκλεις. σὺ γὰρ ὥσπερ οἱ ὑπό τινων βιαζόμενοι ἐπὶ τοὺς βωμοὺς ἡμῖν καταπέφευγας. ὥστε, νὴ τὴν ἄγκυραν τὴν ἱεράν, ἐθέλω σπείσασθαι ἤδη πρὸς σὲ ἐπʼ αὐτῶν γε τῶν βωμῶν, ὡς μηκέτι περὶ τούτων ἐρίζοιμεν.

+ Τιμοκλῆς +

εἰρωνεύῃ ταῦτα πρὸς ἐμέ, τυμβωρύχε καὶ μιαρὲ καὶ κατάπτυστε καὶ μαστιγία καὶ κάθαρμα; οὐ γὰρ ἴσμεν οὗτινος μὲν πατρὸς εἶ, πῶς δὲ ἡ μήτηρ σου ἐπορνεύετο, καὶ ὡς τὸν ἀδελφὸν ἀπέπνιξας καὶ μοιχεύεις καὶ τὰ μειράκια διαφθείρεις, λιχνότατε καὶ ἀναισχυντότατε; μὴ φεῦγε δʼ οὖν, ἕως καὶ πληγὰς παρʼ ἐμοῦ λαβὼν ἀπέλθῃς· ἤδη γάρ σε τουτῳὶ τῷ ὀστράκῳ ἀποσφάξω παμμίαρον ὄντα.

+ +
+ Ζεύς +

ὁ μὲν γελῶν, ὦ θεοί, ἄπεισιν, ὁ δʼ ἀκολουθεῖ λοιδορούμενος οὐ φέρων κατατρυφῶντα τὸν Δᾶμιν, καὶ ἔοικε πατάξειν αὐτὸν τῷ κεράμῳ ἐς τὴν κεφαλήν. ἡμεῖς δὲ τί ποιῶμεν ἐπὶ τούτοις;

+ Ἑρμῆς +

ὀρθῶς ἐκεῖνό μοι ὁ κωμικὸς εἰρηκέναι δοκεῖ, οὐδὲν πέπονθας δεινόν, ἂν μὴ προσποιῇ. τί γὰρ καὶ ὑπέρμεγα κακόν, εἰ ὀλίγοι ἄνθρωποι πεπεισμένοι ταῦτα ἀπίασι; πολλῷπολλῳ Bekker: πολλοὶ MSS. γὰρ οἱ τἀναντία γιγνώσκοντες πλείους, Ἑλλήνων ὁ πολὺς λεὼς βάρβαροί τε ἅπαντες.

+ Ζεύς

ἀλλά, ὦ Ἑρμῆ, τὸ τοῦ Δαρείου πάνυ καλῶς ἔχον ἐστίν, ὃ εἶπεν ἐπὶ τοῦ Ζωπύρου· ὥστε καὶ αὐτὸς ἐβουλόμην ἂν ἕνα τοῦτον ἔχειν τὸν Δᾶμιν σύμμαχον ἢ μυρίας μοι Βαβυλῶνας ὑπάρχειν.
diff --git a/data/tlg0062/tlg019/__cts__.xml b/data/tlg0062/tlg019/__cts__.xml index 9aec0c238..04344fe9f 100644 --- a/data/tlg0062/tlg019/__cts__.xml +++ b/data/tlg0062/tlg019/__cts__.xml @@ -1,11 +1,17 @@ - + Gallus - + Ὄνειρος ἢ Ἀλεκτρυών Lucian, Vol. 2. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1915. - - \ No newline at end of file + + + The Dream, or the Cock + Lucian, Vol. 2. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1915. + + + + diff --git a/data/tlg0062/tlg019/tlg0062.tlg019.perseus-eng1.xml b/data/tlg0062/tlg019/tlg0062.tlg019.perseus-eng1.xml new file mode 100644 index 000000000..e78a3b683 --- /dev/null +++ b/data/tlg0062/tlg019/tlg0062.tlg019.perseus-eng1.xml @@ -0,0 +1,1416 @@ + + + + + + +The Dream, or the Cock +Lucian of Samosata +Austin Morris Harmon, 1878-1950 +National Endowment for the Humanities +Gregory Crane + +Gregory Crane +OCRd, tagged and added initial corrections to the text + + + +Perseus Digital Library +tlg0062.tlg001.1st1K-eng1.xml + +Available under a Creative Commons Attribution-ShareAlike 4.0 International License + +2023 +Trustees of Tufts University +United States + + + + + +Lucian + + +Austin Morris Harmon + + +Lucian of Samosata + +Trustees of Tufts University +Cambridge, MA +1915 + +2 + +The Hathi Trust + + + + + +

Text encoded in accordance with the latest EpiDoc standards

+ + +

This pointer pattern extracts section.

+ + + + + +Greek +Latin + + + + + + + + +
+The Dream, or the CockA Cynic sermon in praise of poverty, cast in the form of a +dialogue between Micyllus the cobbler, who figures also in +The Downward Journey, and his cock, who is Pythagoras +reincarnated, + +

+ + +Way, you scurvy cock, may Zeus himself annihilate +you for being so envious and shrill-voiced! I was +rolling in wealth and having a most delightful dream +and enjoying wonderful happiness when you uplifted your voice in a piercing, full-throated crow and +waked me up. Even at night you won't let me +escape my poverty, which is much more of a nuisance +than you are. And yet to judge from the fact that +the silence is still profound and the cold has not yet +stiffened me as it always does in the morning—which +_ is the surest indicator that I have of the approach +of day—it is not yet midnight, and this bird, who is +as sleepless as if he were guarding the golden fleece, +has started crowing directly after dark. He shall +suffer for it, though! I'll pay you back, never fear, +as soon as it is daylight, by whacking the life out of +you with my stick ; but if I tried it now, you would +bother me by hopping about in the dark. +

+

+Master Micyllus, I thought I should do you a +favour by cheating the night as much as I could, so +that you might make use of the morning hours and +fnish the greater part of your work early ; you see, +if you geta single sandal done before the sun rises, + + + +you will be so much ahead toward earning your daily +bread. But if you had rather sleep, [ll keep quiet +for you and will be much more mute than a fish. +Take care, however, that you don’t dream you are +rich and then starve when you wake up. + +

+ +

+ + +Zeus, god of miracles, and Heracles, averter of +harm! what the devil does this mean? The cock +talked like a human being! +

+

+Then do you think it a miracle if I talk the same +language as you men? +

+

+Why isn’t it a miracle? Gods, avert the evil +omen from us! +

+

+It appears to me, Micyllus, that you are utterly uneducated and haven’t even read Homer’s poems, for in +them Xanthus, the horse of Achilles, saying good-bye +to neighing forever, stood still and talked in the +thick of the fray, reciting whole verses, not prose as +I did ; indeed he even made prophecies and foretold +the future; yet he was not considered to be doing +anything out of the way, and the one who heard him +did not invoke the averter of harm as you did just now, +thinking the thing ominous.Iliad 19, 407 ff. Moreover, what would +you have done if the stem of the Argo had spoken to +you as it spoke of old,Apoll. Rhod. 4, 580 ff. or the oak at Dodona had +prophesied with a voice of its own; or if you had +seen hides crawling and the flesh of oxen bellowing +half-roasted on the spits?Od. 12, 325 ff. I am the friend of + + + +Hermes, the most talkative and eloquent of all the +gods, and besides I am the close comrade and messmate of men, so it was to be expected that I would +learn the human language without difficulty. But if +you promise me to keep your own counsel, I shall +not hesitate to.tell you the real reason for my having +the same tongue as you, and how it happens that +can talk like this. +

+ +

+ + +Why, this is not a dream, is it? A cock talking +to me this way? Tell me, in the name of Hermes, +my good friend, what other reason you have for your +ability to speak. As to my keeping still and not +telling anybody, why should you have any fear, for +who would believe me if I told him anything asserting +that I had heard it from a cock ? +

+

+Listen, then, to an account which will be quite +incredible to you, I am very sure, Micyllus. I who +now appear to you in the guise of a cock was a man +not long ago. +

+

+I heard something to that effect about you cocks a +good while ago. They say that a young fellow +named Alectryon (Cock) became friends with Ares +ind drank with the god and caroused with him and +shared his amorous adventures ; at all events, whenever Ares went to visit Aphrodite on poaching bent, +he took Alectryon along too ; and as he was especially +uspicious of Helius, for fear that he would look +down on them and tell Hephaestus, he always used +to leave the young fellow outside at the door to +warn him when Helius rose. Then, they say, +Alectryon fell asleep one time and unintentionally + + + + + +betrayed his post, and Helius unexpectedly stole +upon Aphrodite with Ares, who was sleeping peacefully because he relied on Alectryon to tell him if +anyone came near. So Hephaestus found out from +Helius and caught them by enclosing and trapping +them in the snares that he had long before contrived +for them ; and Ares, on being let go in the plight in +which Hephaestus let him go,The story is told in the Odyssey 8, 300-366, and repeated by Lucian in Dialogues of the Gods, 21. was angry at Alectryon +and changed him into this bird, weapons and all, so +that he still has the crest of his helmet on his head. +And for this reason, they say, you cocks try to put +yourselves right with Ares when it is no use, and +when you notice that the sun is about to come up, +you raise your voices far in advance and give warning +of his rising. + +

+ +

+ + +That is what they say, Micyllus, I grant you; but +my own experience has been quite different, and it +is only just lately that I changed into a cock. +

+

+How? That is what I want to know above all +else. +

+

+Have you ever heard of a man named Pythagoras, +the son of Mnesarchus, of Samos? +

+

+You mean the sophist, the quack, who made laws +against tasting meat and eating beans, banishing +from the table the food that I for my part like best +of all, and then trying to persuade people that before he became Pythagoras he was Euphorbus (Well- + + + +fed)? They say he was a conjurer and a miraclemonger, cock. +

+

+I am that very Pythagoras, Micyllus, so stop +abusing me, my good friend, especially as you do not +know what sort of man I really was. +

+

+Now this is far more miraculous than the other +thing! A philosopher cock! Tell me, though, son +of Mnesarchus, how you became a cock instead of a +man and a Tanagriote instead of a Samian.Tanagra in Boeotia was famous for its game-cocks. This +story is not plausible nor quite easy to believe, for +I think Ihave observed two things in you that are +quite foreign to Pythagoras. +

+

+What are they? +

+

+One thing is that you are very noisy and loudvoiced, whereas he recommended silence for five +whole years, I believe. The other is actually quite +illegal ; I came home yesterday, as you know, with +nothing but beans to throw you, and you picked +them up without even hesitating. So it must be +either that you have told a lie and are someone else, +or, if you are Pythagoras, you have broken the law +and committed as great an impiety in eating beans as +if you had eaten your father’s head.An allusion to the pseudo-Pythagorean verse ἶσόν τοι κυάμους τε φαγεῖν κεφαλάς τε τοκήων. (It is just as wrong for you to eat beans as to eat the heads of your parents). + + +

+ +

+ +Why, Micyllus, you don’t know what the reason +for these rules is, and what is good for particular +modes of existence. Formerly I did not eat beans +because I was a philosopher, but now I can eat them +because they are fit food for a bird and are not forbidden to us. But listen if you like, and I'll tell +you how from Pythagoras I became what I am, and +what existences I formerly led, and what I profited +by each change. +

+

+Do tell me, for I should be more than delighted +to hear it. Indeed, if anyone were to let me choose +whether I preferred to hear you tell a story like that +or to have once more that blissful dream I had a +little while ago, I don’t know which would be my +choice; for in my estimation what you say is close +akin to the most delightful of visions, and I hold +you both in equal esteem, you and my priceless +dream. +

+

+What, are you still brooding on that vision, whatever it was that came to you, and are you still +cherishing idle delusions, hunting down in your +memory a vain and (as they say in poetry) disembodied happiness ? +

+ +

+ +Why, I shall never forget that vision, cock, you +may be sure. The dream left so much honied sweetness in my eyes when it went away that I can +hardly open my lids, for it drags them down in sleep +again. In fact, what I saw gave me as pleasant a +titillation as a feather twiddled in one’s ear. + + + + +Heracles! By what you say, Master Dream is an +adept indeed. Rumour says that he has wings and +can fly to the limit set by sleep, but now he “jumps +over the pit”The metaphor comes from the proverbial jump of Phayllus. Fifty feet of ground had been broken to form a pit for the jumpers to alight in, but Phayllus, they say, came down on the solid ground, five feet beyond the pit. and lingers in eyes that are open, +presenting himself in a form so honey-sweet and +palpable. At all events I should be glad to hear +what he is like, since you hold him so very dear. +

+

+I am ready to tell; in fact, it will be delightful +to think and talk about it. But when are you going +to tell me about your transmigrations, Pythagoras? +

+

+When you stop dreaming, Micyllus, and rub the +honey out of your eyes. At present, you speak +first, so that I may find out whether it was through +the gates of ivory or the gates of horn that the +dream winged its way to you. +

+

+Not through either of them, Pythagoras. +

+

+Well, Homer mentions only those two.Od. 19, 562. The truthful dreams use the gates of horn, the deceitful the gates of ivory. + +Let that silly poet go hang! He knows nothing +about dreams. Perhaps the beggarly dreams go +out through those gates, dreams like those he used +to see; and he couldn’t see them very plainly +at that, for he was blind! But my darling dream + + + +came through gates of gold, and it was gold itself +and all dressed in gold and brought heaps of gold +with it. +

+

+Stop babbling of gold, most noble Midas. Really +your dream was just like Midas’ prayer, and you +appear to me to have slept yourself into whole goldmines. + +

+ +

+ + +I saw a lot of gold, Pythagoras, a lot; you can’t +think how beautiful it was, and with what brilliancy +it shone. What is it that Pindar says in praising it ? +Remind me, if you know. It is where he says water +is best and then extols gold (and well he may), right +in the beginning of the most beautiful of all his +odes. +

+

+Is this what you are after? +Water is best, but gold +Like blazing fire at night +Stands out amid proud riches. +Olymp. 1, 1. + + +That is it, by Heaven! Pindar praises gold as +though he had seen my dream. But listen, so that +you may know what it was like, wisest of cocks. I +did not eat at home, yesterday, as you know; for +Eucrates, the rich man met me in the public square +and told me to take a bathNo reflection on the personal habits of Micyllus is intended. As the bath was the recognized preliminary to dining-out, to mention it amounts to little more than telling him to dress for dinner. and then come to dinner +at the proper hour. + + + + +

+ +

+ +I know that very well; I went hungry all day +until finally, late in the evening, you came back +rather tight, bringing me those five beans, not a +very bounteous repast for a cock who was once an +athlete and made a fair showing at the Olympic +games. +

+

+When I came home after dinner, I went to sleep +as soon as I had thrown you the beans, and then +“through the ambrosial night,” as Homer puts it,Iliad 2, 56. a +truly divine dream came to me and. . . +

+

+First tell me what happened at Eucrates’, Micyllus, +how the dinner was and all about the drinkingparty afterwards. For there is nothing to hinder +you from dining all over again by making up adream +so to speak, about that dinner and chewing the cud +of your food in fancy. +

+ +

+ +I thought I should bore you by telling all that, but +since you want it, here goes. I never before dined +with a rich man in all my life, Pythagoras, but by +a stroke of luck I met Eucrates yesterday; after +giving him “Good-day, master,” as usual, I was for +going away again, so as not to shame him by joining +his company in my beggarly cloak. But: “Micyllus,” +said he, “I am giving a birthday party for my +daughter to-day, and have invited a great many of +my friends: but as one of them is ill, they say, and +can’t dine with us, you must take a bath and come in +his place, unless, to be sure, the man I invited says + + + +that he will come himself, for just now his coming is +doubtful.” On hearing this I made obeisance to him +and went away, praying to all the gods to send an +attack of ague or pleurisy or gout to the invalid +whose substitute and diner-out and heir I had been +invited to become. I thought it an interminable +age until my bath, and kept looking all the while +to see how long the shadow was and when it would +at last be time to bathe.

+

When the time finally came, I scrubbed myself +with all speed and went off very well dressed, as I +had turned my cloak inside out so that the garment +might’ show the cleaner side. + +

+ +

+ +I met at the door a +number of people, and among them, carried on the +shoulders of four bearers, the man whose place I was +to have filled, who they said was ill; and in fact he +was clearly ina bad way. At any rate he groaned +and coughed and hawked in a hollow and Giencive +way, and was all pale and flabby, a man of about +sixty. He was said to be one of those philosophers +who talk rubbish to the boys, and in fact. he had +a regular goat’s beard, excessively long. And when +Archibius, the doctor, took him to task for coming in +that condition, “Duty,” he said, “must not be +shirked, especially by a philosopher, though a +thousand illnesses stand in his way; Eucrates +would think he had been slighted by me.” “No +indeed,” ‘said I, “He will commend you if you +choose to die at home rather than to hawk and spit +your life away at his party!” But the man’s pride + + + +was so great that he pretended not to have heard +the sally. In a moment Eucrates joined us after his +bath, and on seeing ‘Thesmopolis—for that was the +philosopher’s name—he said : “Professor, it was very +good of you to come to us, but you would not have +fared any the worse if you had stayed away, for +everything from first to last would have been sent +you.” With that he started to go in, conducting +Thesmopolis, who was supported by the servants too. + +

+ +

+ +I was getting ready to go away, but he turned my way +and hesitated a good while, and then, as he saw that +I was very: downeast, said: “You come in too, +Micyllus, and dine with us. Tl make my son eat +with his mother in the women’s quarters so that you +may have room.” I went in, therefore, after coming +within an ace of licking my lips for nothing, like +the wolfThe proverb seems to be founded on the fable of the wolf and the old woman ; she threatened to throw a baby to the wolf if it did not stop crying, and the wolf waited all day for the baby, only to go home disappointed. (Aesop, 275 Halm.); I was ashamed, however, because I +seemed to have driven Eucrates’ boy out of the +dining-room.

+

When it was time to go to the table, first of all +they picked Thesmopolis up and put him in place, +not without some difficulty, though there were five +stout lads, I think, to do it; and they stuffed +eushions all round about him so that he could +maintain his position and hold out for a long time. +Then, as nobody else could endure to lie near him, +they took me and put me in the place below him, +making us neighbours at table. Then, Pythagoras, +we began eating a dinner of many courses and great +variety, served on gold and silver plate in profusion, + + + + +and there were goblets of gold and handsome +waiters and musicians and clowns withal. In short, +we were delightfully entertained, except for one +thing that annoyed me beyond measure: Thesmopolis +kept bothering me and talking to me about virtue, +whatever that may be, and teaching me that two +negatives make an affirmative, and that if it is day +it is not night ; and sometimes he actually said that I +had horns.For this and other Stoic fallacies, see Lucian I. p. 437 and note 2. By philosophizing with me incessantly +after that fashion when I had no mind for it, he +spoiled and diminished my pleasure, not allowing me +to hear the performers who were playing and singing. Well, there you have your dinner, cock. +

+

+It was not of the pleasantest, Micyllus, as your +lot was cast with that silly old man. + +

+ +

+ + +Now listen to my dream. I thought that Eucrates +himself had somehow become childless and lay dying, +and that, after sending for me and making a will in +which I was heir to everything, he lingered a while +and then died. On entering into possession of the +property, I dipped up the gold and the silver in +great bowlfuls, for there was an ever-flowing, copious +stream of it; and all the rest, too—the ‘clothing +and tables and cups and waiters—all was mine, ot +course. Then I drove out behind a pair of white +horses, holding my head high, the admiration and +the envy of all beholders; many ran before me and +rode beside me, and still more followed after me, and +I with his clothing on and my fingers covered with + + + +heavy rings, fully sixteen of them, was giving orders +for a splendid feast to be prepared for the entertainment of my friends. In a moment they were there, +as is natural in a dream, and the dinner was being +served, and the drinking-bout was under way. While +I was thus engaged and was drinking healths with +each person there out of golden cups, just as the +dessert was being brought in you lifted up your +voice unseasonably, and disturbed our party, upset +the tables and caused that wealth of mine to be +scattered to the winds. Now do you think I was +unreasonable in getting angry at you, when I should +have been glad to see the dream last for three +nights ? +

+ +

+ + +Are you such a lover of gold and of riches, +Micyllus, and is owning quantities of gold the only +thing in the world that you admire and consider +blissful ? +

+

+I am not the only ‘one to do so, Pythagoras: you +yourself, when you were Euphorbus, sallied forth to +fight the Achaeans with your curls tricked out in +gold and silver, and even in war, where it would +have been better to wear iron, you thought fit to +face danger with your hair caught up with gold.Tliad 17, 52. +No doubt Homer said that your hair was “like the +Graces” because “it was snooded with gold and with +silver” ; for it looked far finer and lovelier, of course, +when it was interwoven with gold and shone in +unison with it. And yet as far as you are concerned, +Goldenhair, it is of little moment that you, the son +of a Panthous, honoured gold, but what of the father + + + +of gods and of men, the son of Cronus and Rhea? +When he was in love with that slip ofa girl in Argos, +not having anything more attractive to change +himself into nor any other means of corrupting the +sentries of Acrisius, he turned into gold, as you, of +course, have heard, and came down through the roof +to visit his beloved. Then what is the use of my +telling you the rest of it—how many uses gold has, +and how, when people have it, it renders them +handsome and wise and strong, lending them honour +and esteem, and not infrequently it makes inconspicuous and contemptible people admired and renowned in a short time? + +

+ +

+ +For instance, you know +my neighbour, of the same trade, Simon, who dined +with me not long ago when I boiled the soup for +Cronus-day and put in two slices of sausage? +

+

+Yes, I know him; the snub-nosed, short fellow +who filched the earthen bowl and went away with it +under his arm after dinner, the only bowl we had— +I myself saw him, Micyllus. +

+

+So it was he that stole it and then swore by so +many gods that he did not? But why didn’t you +cry out and tell on him then, cock, when you saw us +being plundered ? +

+

+I crowed, and that was all that I could do at the +time. But what about Simon? You seemed to be +going to say something about him. +

+

+He had a cousin who was enormously rich, named +Drimylus. This fellow while he was alive never gave + + + +apenny to Simon—why should he, when he himself +did not touch his money? But since his death the +other day all his property is Simon’s by law, and now +he, the man with the dirty rags, the man that used +to lick the pot, takes the air pleasantly, dressed in +fine woollens and royal purple, the owner of servants +and carriages and golden cups and_ ivory-legged +tables, receiving homage from everybody and no +longer even giving a glance at me. Recently, for +example, I saw him coming toward me and said, +“Good-day, Simon’; but he replicd: “Tell that +pauper not to abbreviate my name; it is not Simon +but Simonides.”He adopts a name better suited to his new position in society ; ef. Timon 22.1 What is more, the women are +actually in love with him now, and he flirts with +them and slights them, and when he receives some +and is gracious to them the others threaten to hang +themselves on account of his neglect. You see, +don’t you, what blessings gold is able to bestow, +when it transforms ugly people and renders them +lovely, like the girdle in poetry?The girdle of Aphrodite: /liad 14, 214 ff. And you have +heard the poets say: “O gold, thou choicest +treasure,”Euripides, from the lost Danae: Nauck, Vrag. Graec. Frag. 324. and + +Tis gold that over mortal men doth rule. +Source unknown ; Nauck, ibid., adesp. 294. + +But why did you interrupt me by laughing, cock ? + +

+ +

+ +Because in your ignorance, Micyllus, you have +gone just as far astray as most people in regard to +the rich. Take my word for it, they live a much + + + +more wretched life than we. I who talk to you have +been both poor and rich repeatedly, and have tested +every kind of life : after a little you shall hear about +it all. +

+

+Yes, by Heaven, it is high time now for you to +talk and tell me how you got transformed and what +you know of each existence. +

+

+Listen ; but first let me tell you thus much, that I +have never seen anyone leading a happier life than +you. +

+

+Than I, cock? I wish you no better luck yourself! You force me to curse you, you know. But +begin with Euphorbus and tell me how you were +transformed to Pythagoras, and then the rest of it +till you get to the cock : for it is likely that you have +seen many sights and had many adventures in your +multifarious existences. + +

+ +

+ + +How my soul originally left Apollo, flew down to +earth and entered into a human body and what sin +it was condemned to expiate in that way would +make a long story; besides, it is impious either for +me to tell or for you to hear such things. But when +I became Euphorbus. . . +

+

+But I,—who was I formerly, wondrous creature ? +First tell me whether I too was ever transformed +like you. +Cock +Yes, certainly. + + + + +Then what was I ? ‘Tell me if you can, for I want +to know. +

+

+You were an Indian ant, one of the gold-digging +kind.Herod. 3, 102. + +Confound the luck ! to think that I did not dare +to lay in even a small supply of gold-dust before +coming from that life to this! But what shall I be +next, tell me? You probably know. If it is anything good, [ll climb up this minute and hang +myself from the peg that you are standing on. +

+ +

+ + +You can’t by any possibility find that out. But +when I became Euphorbus—for I am going back to +that subject—I fought at Troy and was killed by +Menelaus, and some time afterwards I entered into +Pythagoras. In the meanwhile I stood about and +waited without a house till Mnesarchus should build +me one. +

+

+Without food and drink, my friend ? +

+

+Yes, certainly ; for they turned out to be unnecessary, except for the body. +

+

+Well, then, tell me the story of Troy first. Was it +all as Homer says ? +

+

+Why, where did he get his information, Micyllus? +When all that was going on, he was a camel in + + + +Bactria. Tl tell you thus much, though: nothing +was out of the common then, and Ajax was not as +tall and Helen herself not as fair as people think. +As I saw her, she had a white complexion and a long +neck, to be sure, so that you might know she was +the daughter of a swan ; but as for the rest of it, she +was decidedly old, about the saine age as Hecuba; +for Theseus eloped with her in the first place and +kept her at Aphidnae, and Theseus lived in the time +of Heracles, who took Troy the first time it was +taken, in the time of our fathers,—our then fathers, +Imean. Panthous told me all this, and said that +when he was quite small he had seen Heracles. +

+

+But how about Achilles? Was he as Homer +describes him, supreme in everything, or is this only +a fable too ? +

+

+I did not come into contact with him at all, +Micyllus, and I can’t tell you as accurately about +the Greek side. How could I, being one of the +enemy? His comrade Patroclus, however, I killed +without difficulty, running him through with my +spear.The cock is drawing the long-bow; Euphorbus only wounded Patroclus, Iliad 16, 806 ff. + +And then Menelaus killed you with much greater +ease! But enough of this, and now tell me the +story of Pythagoras. +

+ +

+ + +In brief, Micyllus, I was a sophist, for I must tell +the truth, I suppose. However, I was not uneducated or unacquainted with the noblest sciences. I + + + +even went to: Egypt to study with the prophets, +penetrated into their sanctuaries and learned the +books of Horus and Isis by heart, and then I sailed +away to Italy and worked upon the Greeks in that +quarter of the world to such an extent that they +thought me a god. +

+

+So I have heard, and I have also heard that you +were thought to have come to life again after dying, +and that you once showed them that your thigh was of +gold. But, look here, tell me how it occurred to you +to make a law against eating either meat or beans? +

+

+Do not press that question, Micyllus. +

+

+Why, cock ? +Cock +Because I am ashamed to tell you the truth of it. +

+

+But you oughtn’t to hesitate to tell a housemate +and a friend—for I cannot call myself your master +any longer. +

+

+It was nothing sensible or wise, but I perceived +that if I made laws that were ordinary and just +like those of the run of legislators I should not +induce men to wonder at me, whereas the more I departed from precedent, the more of a figure I should +cut, I thought, in their eyes. Therefore I preferred +to introduce innovations, keeping the reason for +them secret so that one man might guess one thing + + + + +and one another, and all be perplexed, as they are in +the case of oracles that are obscure. Look here, you +are laughing at me, now. +

+

+Not so much at you as at the people of Croton +and Metapontum and Tarentum and all the rest who +followed you dumbly and worshipped the footprints +that you left in walking. + +

+ +

+ +But after you put off the +part of Pythagoras what other did you assume ? +

+

+Aspasia, the courtesan from Miletus. +

+

+Whew, what a yarn! So Pythagoras became a +woman on top of everything else, and there was +once atime when you laid eggs, most distinguished +of cocks; when you lived with Pericles in the +capacity of Aspasia and had children by him and +carded wool and spun yarn and made the most of +your sex in courtesan style? +

+

+Yes, I did all that, and I am not the only one: +both Tiresias and Caeneus the son of Elatus preecded +me, so that all your jokes at my expense will be at +their expense too.Tiresias struck a pair of mating serpents with his staff, and turned into a woman ; seven years later he once more saw them and struck them, becoming a man again (Ovid, Melam. 3, 316 ff.). Poseidon turned Caenis into a man at her own request after he had wronged her (Metam. 12, 189 ff.). + +How about it? Which life did you find the +pleasanter, when you were a man or when Pericles +dallied with you ? + + + + + + +Just see what a question you have asked there! +Even Tiresias paid dearly for answering it !Zeus had said that Hera’s sex enjoyed more pleasure than his own. Hera denied it; Tiresias was called in as umpire and held with Zeus, whereupon Hera struck him blind (Metam. l. c.). + +Whether you tell me or not, Euripides has settled +the business well enough, for he says that he would +sooner stand in line of battle thrice over than bear a +single child.Medea 251. + +I'll remind you of that before long, Micyllus, when +you are in child-bed; for you too will be a woman +again and again in your long cycle of existences. +

+

+Hang you, cock, do you think everybody hails from +Miletus or Samos? They say that while you were +Pythagoras and young and handsome you often +played Aspasia to the tyrant.

+ +

But what man or +woman did you become after Aspasia ? +

+

+The Cynic Crates. +

+

+Twin brethren! what ups and downs! First a +courtesan, then a philosopher ! +

+

+Then a king, then a poor man, and soon a satrap ; +then a horse, a jackdaw, a frog, and a thousand things +besides ; it would take too long to enumerate them +all. But of late I have often been a cock, for I liked +that sort of life; and after belonging to many men, + + + +both rich and poor, at length I am now living with +you, laughing at you every day for bewailing and +lamenting over your poverty and for admiring the +rich through ignorance of the troubles that are +theirs. Indeed, if you knew the cares they have, +you would laugh at yourself for thinking at_ first +that wealth was a source of extraordinary happiness. +

+

+Well then, Pythagoras—but tell me what you +like best to be called, so that I may not muddle up +our conversation by calling you different names. +

+

+It will make no difference whether you call me +Euphorbus or Pythagoras, Aspasia or Crates; I am +all of them. But you had better call me what you +now see me to be, a cock, so as not to slight a bird +that, although held in low esteem, has in itself so +many souls. +

+ +

+ + +Well then, cock, as you have tried almost every +existence and know everything, please tell me +clearly about the life of the rich and the life of the +poor, each by itself, so that I may learn if you are +telling the truth when you declare that I am happier +than the rich. +

+

+Well now, look at it this way, Micyllus. As for you, +you are little concerned about war if you hear that +the enemy is approaching, and you do not worry for +fear they may lay your farm waste in a raid or + + + +trample down your garden or cut down your grapevines; when you hear the trumpet, at most you +simply consider yourself and where you are to turn in +order to save yourself and escape the danger. The +rich, however, not only fear for themselves but are +distressed when they look from the walls and see all +that they own in the country harried and plundered. +Moreover if it is necessary to pay a special tax, they +alone are summoned to do so, and if it is necessary +to take the field, they risk their lives in the van as +commanders of horse or foot, whereas you, with but +a wicker shield, have little to carry and nothing to +impede your flight, and are ready to celebrate the +victory when the general offers sacrifice after winning +the battle. + +

+ +

+ +In time of peace, on the other hand, being one of +the voters, you go to the assembly and lord it over +the rich while they quake and cringe and seck your +good will with presents. Besides, it is they who +toil that you may have baths and shows and everything else to your heart’s content, while you investigate and scrutinize them harshly like a master, +sometimes without even letting them say a word for +themselves; and if you choose you shower them +generously with stones or confiscate their properties. +And_ you do not dread an informer, nor yet a robber +who might steal your gold by climbing over the +coping or digging through the wall; and you are +not bothered with casting up accounts or collecting +debts or squabbling with your confounded agents, +and thus dividing your attention among so many +worries. No, after you have finished a sandal and +received your pay of seven obols, you get up from +your bench toward evening, take a bath if you choose, + + + +buy yourself a bloater or sprats or a bunch of onions, +and have a good time, singing a great deal and +philosophizing with that good soul, Poverty. + +

+ +

+ +So in consequence of all this you are sound +and strong in body and can stand the cold, for +your hardships have trained you fine and made you +no mean fighter against adverse conditions that scem +to the rest of the world irresistible. No chance +that one of their severe illnesses will come near +you: on the contrary, if ever you get a light fever, +after humouring it a little while you jump out +of bed at once, shaking off your discomfort, and the +fever takes flight immediately on seeing that you +drink cold water and have no use for doctors’ visits. +But the rich, unhappy that they are—what ills are +they not subject to through intemperance? Gout +and consumption and pneumonia and dropsy are the +consequences of those splendid dinners.

+ +

In brief, some of them who like Icarus fly high +and draw near the sun without knowing that their +wings are fitted on with wax, now and then make +a great splash by falling head-first into the sea, while +of those who, copying Daedalus, have not let their +ambitions soar high in the air but have kept them +close to earth so that the wax is occasionally wet +with spray, the most part reach their journey’s end +in safety. +

+

+You mean temperate and sensible people. +

+

+But as for the others, Micyllus, you can see how +sadly they come to grief when a Croesus with his + + + +wings clipped makes sport for the Persians by +mounting the pyre, or a Dionysius, expelled from +his tyrant’s throne, turns up in Corinth as a schoolmaster, teaching children their a, b—ab, after holding sway so widely. + +

+ +

+ + +Tell me, cock, when you were king—for you say +you were once on a time—how did you find that +life? You were completely happy, I suppose, as +you had what is surely the acme of all blessings. +

+

+Don’t even remind me of it, Micyllus, so utterly +wretched was I then; for although in all things +external I seemed to be completely happy, as you +say, I had a thousand vexations within. +

+

+What were they? What you say is strange and +not quite credible. +

+

+I ruled over a great country, Micyllus, one that +roduced everything and was among the most noteworthy for the number of its people and the beauty +of its cities, one that was traversed by navigable +rivers and had a sea-coast with good harbours ; and +I had a great army, trained cavalry, a large bodyguard, triremes, untold riches, a great quantity of +gold plate and all the rest of the paraphernalia of +rule enormously exaggerated, so that when I went +out the people made obeisance and thought they +beheld a god inthe flesh, and they ran up one after + + + +another to look at me, while some even went up to +the house-tops, thinking it a great thing to have had +a good look at my horses, my mantle, my diadem, +and my attendants before and behind me. But I +myself, knowing how many vexations and torments +I had, pardoned them, to be sure, for their folly, but +pitied myself for being no better than the great +colossi that Phidias or Myron or Praxiteles made, +each of which outwardly is a beautiful Poseidon or +a Zeus, made of ivory and gold, with a thunderbolt +ora flash of lightning or a trident in his right hand ; +but if you stoop down and look inside, you will see +bars and props and nails driven clear through, and +beams and wedges and pitch and clay and a quantity +of such ugly stuff housing within, not to mention +numbers of mice and rats that keep their court in +them sometimes. That is what monarchy is like. + +

+ +

+ + +You haven’t yet told me what the clay and the +props and bars are in monarchy, nor what that +“quantity of ugly stuff” is. [ll grant you, to drive +out as the ruler of so many people amid admiration +and homage is wonderfully like your comparison of +the colossus, for it savours of divinity. But tell me +about the inside of the colossus now. +

+

+What shall I tell you first, Micyllus? The terrors, +the frights, the suspicions, the hatred of your + + + +associates, the plots, and as a result of all this the +seanty sleep, and that not sound, the dreams full +of tumult, the intricate plans and the perpetual +expectations of something bad? Or shall I tell you +of the press of business, negotiations, lawsuits, +campaigns, orders, countersigns, and calculations ? +These things prevent a ruler from enjoying any +pleasure even in his sleep; he alone must think +about everything and have a thousand worries. +Even in the case of Agamemnon, son of Atreus, + +Sweet sleep came to him not as he weighed in his +mind many projects, +Iliad10, 3-4 + +though all the Achaeans were snoring ! The king +of LydiaCroesus. is worried because his son is mute, the +king of PersiaArtaxerxes. because Clearchus is enlisting troops +for Cyrus, anotherDionysius the Younger. because Dion is holding whispered conversations with a few Syracusans, anotherAlexander. +because Parmenio is praised, Perdiccas because of +Ptolemy, and Ptolemy because of Seleucus. And +there are other grounds for worry too, when your +favourite will have nothing to do with you except by +constraint, when your mistress fancies someone else, +when one or another is said to be on the point of +revolting, and when two or three of your guardsmen +are whispering to one another. What is more, you +must be particularly suspicious of your dearest +friends and always be expecting some harm to come +from them. For example, I was poisoned by my son, +he himself by his favourite, and the latter no doubt +met some other death of a similar sort. +

+ +
+

+Tut, tut! What you say is dreadful, cock. For + + + + + +me, at least, it is far safer to bend over and cobble +shoes than to drink out of a golden cup when +the health that is pledged you is qualified with +hemlock or aconite. The only risk I run is that +if my knife should slip sideways and fail to cut +straight, I might draw a little blood by cutting +my fingers; but they, as you say, do their feasting +at the peril of their lives and live amid a thousand +ills beside. Then when they fall they make no +better figure than the actors that you often see, +who for a time pretend to be a Cecrops or a Sisyphus +or a Telephus, with diadems and ivory-hilted swords +and waving hair and gold-embroidered tunics ; but if +(as often happens) one of them misses his footing +and falls down in the middle of the stage, it +naturally makes fun for the audience when the mask +gets broken to pieces, diadem and all, and the actor’s +own face is covered with blood, and his legs are +bared high, so as to show that his inner garments +are miserable rags and that the buskins with which +he is shod are shapeless and do not fit his foot. Do +you see how you have already taught me to make +comparisons, friend cock? Well, as for absolute +power, it proves to be something of that sort. But +when you became a horse or a dog or a fish or a frog, +how did you find that existence? + +

+ +

+ + + +That is a long story you are starting, and we have +not time for it just now. But to give the upshot of +it, there is no existence that did not seem to me more +care-free than that of man, since the others are con- +‘ formed to natural desires and needs alone ; you will +not see among them a horse bailiff or a frog informer + + + +or a jackdaw sophist or a mosquito chef or a libertine +cock or any of the other modes of life that you men +follow. + +

+ +

+ + +No doubt that is true, cock. But as to myself, I +am not ashamed to tell you how I feel. I am not +yet able to unlearn the desire of becoming rich that +[have had since my boyhood. My dream, too, still +stands before my eyes displaying its gold; and +above all I am choking with envy of that confounded +Simon, who is revelling in so many blessings. +

+

+I will cure you, Micyllus. As it is still night, get +up and follow me; I will take you to visit Simon +and to the house of the other rich men, so that you +may see what their establishments are like. +

+

+How can you do it when their doors are locked? +You aren't going to make me be a burglar ? +

+

+Not by any means. But Hermes, to whom IT am +consecrated, gave me this privilege, that if my +longest tail feather, the one that is so pliant that it +curls— +

+

+You have two like that. +

+

+It is the one on the right, and if I permit any man +to pull it out and keep it, that man, as long as I +choose, can open every door and see everything +without being seen himself. + + + + +I didn’t realize, cock, that you yourself were a +conjurer. Well, if you only let me have it, you shall +see all Simon’s possessions brought over here in a +jiffy: Pl slip in and bring them over, and he will +once more eat his leather as he stretches it.The ancient shoemaker held one side of the leather in his teeth in stretching it. Cf. Dentibus antiquas solitus producere pelles et mordere luto putre vetusque solum—. Martial 9, 73. + +That is impossible, for Hermes ordered me, if the +man who had the feather did anything of that sort, +to uplift my voice and expose him. +

+

+It is hard to believe what you say, that Hermes, +himself a thief, begrudges others the same privilege. +But let’s be off just the same ; I'll keep my hands off +the gold if I can. +

+

+First pluck the feather out, Micyllus . . . What's +this? You have pulled them both out ! +

+

+It is safer to do so, cock, and it will spoil your +beauty less, preventing you from being crippled on +one side of your tail. +

+ +

+ +All right. Shall we visit Simon first, or one of +the other rich men? +

+

+No: Simon, who wants to have a name of four +syllables instead of two, now that he is rich. Here +we are at the door already. What shall I do next? + + + + + + +Put the feather to the lock. +

+

+Look at that now! Heracles! The door has +opened just as it would toa key! +

+

+Lead on. Do you see him sitting up and figuring ? +

+

+Yes, by Heaven, beside a dim and thirsty lamp ; +he is pale for some reason, cock, and all run down +and thin; from worrying, I suppose, for there was +no talk of his being ill in any other way. +

+

+Listen to what he is saying and you will find out +how he got this way. +

+

+Well, then, that seventy talents is quite safely +buried under the bed and no one else knows of it; +but as for the sixteen, I think Sosylus the groom saw +me hiding them under the manger. At any rate he +is all for hanging about the stable, though he is not +particularly attentive to business otherwise or fond +of work. I have probably been robbed of much +more than that, or else where did Tibius get the +money for the big slice of salt fish they said he +treated himself to yesterday or the earring they said +he bought for his wife at a cost of five whole +drachmas ?_ It’s my money these fellows are squandering, worse luck! But my cups are not stored in a +safe place, either, and there are so many! I’m afraid +someone may burrow under the wall and steal them: +many envy me and plot against me, and above all my +neighbour Micyllus. + + + + +Yes, by Heaven, I’m just like you and go away +with the dishes under my arm! +

+

+Hush, Micyllus, for fear he may find out that we +are here. +

+

+At any rate it is best to stay awake myself and +keep watch. I'll get up from time to time and go +all about the whole house. Who is that? I see +you, burglar . . . oh! no, you are only a pillar, it is +allright. Ill dig up my gold and count it again, for +fear I made a mistake yesterday. There, now, somebody made a noise: he’s after me, of course. I am +beleaguered and plotted against by all the world. +Where is my sword? If I find anyone ... Let us +bury the gold again. + +

+ +

+ + +Well, Micyllus, that is the way Simon lives. Let’s +o and visit someone else while there is still a little +of the night left. +

+

+Unfortunate man, what a life he leads! I wish +my enemies wealth on those terms! Well, I want +to hit him over the head before I go. +

+

+Who hit me? I’m being robbed, unlucky that I +am ! +

+

+Groan and lie awake and grow like your gold +in colour, cleaving fast to it! Let’s go and see +Gnipho the money-lender, if you don’t mind. He + + + +too lives not far off. This door has opened to us +also. +

+ +

+ + +Do you see him awake with his worries like the +other, computing his interests and wearing his fingers +tothe bone? And yet he will soon have to leave all +this behind and become a beetle or a gnat or a dogfly. +

+

+I see an unfortunate, senseless man who even now +lives little better than a beetle or a gnat. And how +completely run down he is from his computations ! +Let’s go and see another. + +

+ +

+ + +Your friend Eucrates, if you like. See, this door +has opened too, so let’s go in. +

+

+All this belonged to me a little while ago. +

+

+Why, are you still dreaming of your wealth? Do +you see Eucrates and his servant, old man as he +is. . .? +

+

+Yes, by Heaven, I see lust and sensuality and +lewdness ill befitting a human being ; and in another +quarter I see his wife and the cook . . . +

+ +
+

+How about it? Would you be willing to inherit +all this too, Micyllus, and have all that belongs to +Eucrates ? + + + + +Not on your life, cock! [I starve first! ‘To the +deuce with your gold and your dinners ; two obols is a +fortune to me in comparison with being an easy mark +for the servants. +

+

+Well, the day is just breaking, so let’s go +home now ; you shall see the rest of it some other +time. + + + +

+ + diff --git a/data/tlg0062/tlg019/tlg0062.tlg019.perseus-grc2.xml b/data/tlg0062/tlg019/tlg0062.tlg019.perseus-grc2.xml index 183cb312c..48cb04d0f 100644 --- a/data/tlg0062/tlg019/tlg0062.tlg019.perseus-grc2.xml +++ b/data/tlg0062/tlg019/tlg0062.tlg019.perseus-grc2.xml @@ -1,22 +1,24 @@ - + Ὄνειρος ἢ Ἀλεκτρυών Lucian -A. M. Harmon +Austin Morris Harmon, 1878-1950 Perseus Project, Tufts University Gregory Crane Prepared under the supervision of Bridget Almas Lisa Cerrato +Gregory Crane Rashmi Singhal The National Endowment for the Humanities +Harvard Library Arcadia Fund Google Digital Humanities Awards Program @@ -37,7 +39,7 @@ Lucian Lucian - A. M. Harmon + Austin Morris Harmon, 1878-1950 London William Heinemann Ltd. @@ -58,14 +60,14 @@

optical character recognition

- +

This pointer pattern extracts section.

 - + @@ -79,350 +81,358 @@ EpiDoc and CTS conversion and other cleanup - +
-
- Μίκυλλος -

ἀλλὰ σέ, κάκιστε ἀλεκτρυών, ὁ Ζεὺς αὐτὸς ἐπιτρίψειε φθονερὸν οὕτω καὶ ὀξύφωνον ὄντα, ὃς με πλουτοῦντα καὶ ἡδίστῳ ὀνείρῳ συνόντα καὶ θαυμαστὴν εὐδαιμονίαν εὐδαιμονοῦντα διάτορόν τι καὶ γεγωνὸς ἀναβοήσας ἐπήγειρας, ὡς μηδὲ νύκτωρ γοῦν τὴν πολὺ σοῦ μιαρωτέραν πενίαν διαφύγοιμι. καίτοι εἴ γε χρὴ τεκμαίρεσθαι τῇ τε ἡσυχίᾳ πολλῇ ἔτι οὔσῃ καὶ τῷ κρύει μηδέπω με τὸ ὄρθριον ὥσπερ εἴωθεν ἀποπηγνύντι — γνώμων γὰρ οὗτος ἀψευδέστατός μοι προσελαυνούσης ἡμέρας — οὐδέπω μέσαι νύκτες εἰσίν, ὁ δὲ ἄϋπνος οὗτος ὥσπερ τὸ χρυσοῦν ἐκεῖνο κώδιον φυλάττων ἀφʼ ἑσπέρας εὐθὺς ἤδη κέκραγεν, ἀλλʼ οὔτι χαίρων γε· ἀμυνοῦμαι γὰρ ἀμέλει σε, ἢν μόνον ἡμέρα γένηται, συντρίβων τῇ βακτηρίᾳ· νῦν δέ μοι πράγματα παρέξεις μεταπηδῶν ἐν τῷ σκότῳ.

- Ἀλεκτρυών -

Μίκυλλε δέσποτα, ᾤμην τι χαριεῖσθαί σοι φθάνων τῆς νυκτὸς ὁπόσον δυναίμην, ὡς ἔχοις ὀρθρευόμενος προανύειν τὰ πολλὰ τῶν ἔργων εἰ γοῦν πρὶν ἀνατεῖλαι ἥλιον μίαν κρηπῖδα ἐξεργάσαιο, πρὸ ὁδοῦ ἔσῃ τοῦτο ἐς τὰ ἄλφιτα πεπονηκώς. εἰ δέ σοι καθεύδειν ἥδιον, ἐγὼ μὲν ἡσυχάσομαί σοι καὶ πολὺ ἀφωνότερος ἔσομαι τῶν ἰχθύων, σὺ δὲ ὅρα ὅπως μὴ ὄναρ πλουτῶν λιμώττῃς ἀνεγρόμενος.

- -
- Μίκυλλος -

ὦ Ζεῦ τεράστιε καὶ Ἡράκλεις ἀλεξίκακε, τί τὸ κακὸν τοῦτό ἐστιν; ἀνθρωπίνως ἐλάλησεν ὁ ἀλεκτρυών.

- Ἀλεκτρυών -

εἶτά σοι τέρας εἶναι δοκεῖ τὸ τοιοῦτον, εἰ ὁμόφωνος ὑμῖν εἰμι;

- Μίκυλλος -

πῶς γὰρ οὐ τέρας; ἀλλʼ ἀποτρέποιτε, ὦ θεοί, τὸ δεινὸν ἀφʼ ἡμῶν.

- Ἀλεκτρυών -

σύ μοι δοκεῖς, ὦ Μίκυλλε, κομιδῇ ἀπαίδευτος εἶναι μηδὲ ἀνεγνωκέναι τὰ Ὁμήρου ποιήματα, ἐν οἷς καὶ ὁ τοῦ Ἀχιλλέως ἵππος ὁ Ξάνθος μακρὰ χαίρειν φράσας τῷ χρεμετίζειν ἕστηκεν ἐν μέσῳ τῷ πολέμῳ διαλεγόμενος, ἔπη ὅλα ῥαψῳδῶν, οὐχ ὥσπερ ἐγὼ νῦν ἄνευ τῶν μέτρων. ἀλλὰ καὶ ἐμαντεύετο ἐκεῖνος καὶ τὰ μέλλοντα προεθέσπιζε καὶ οὐδέν τι παράδοξον ἐδόκει ποιεῖν, οὐδὲ ὁ ἀκούων ἐπεκαλεῖτο ὥσπερ σὺ τὸν ἀλεξίκακον, ἀποτρόπαιον ἡγούμενος τὸ ἄκουσμα. καίτοι τί ἂν ἐποίησας, εἴ σοι ἡ τῆς Ἀργοῦς τρόπις ἐλάλησεν ὥσπερ ποτέ, ἢ ἡ φηγὸς ἐν Δωδώνῃ αὐτόφωνος ἐμαντεύσατο, ἢ εἰ βύρσας εἶδες ἑρπούσας καὶ βοῶν κρέα μυκώμενα ἡμίοπτα περιπεπαρμένα τοῖς ὀβελοῖς; ἐγὼ δὲ Ἑρμοῦ πάρεδρος ὢν λαλιστάτου καὶ λογιωτάτου θεῶν ἁπάντων καὶ τὰ ἄλλα ὁμοδίαιτος ὑμῖν καὶ σύντροφος οὐ χαλεπῶς ἔμελλον ἐκμαθήσεσθαι τὴν ἀνθρωπίνην φωνήν. εἰ δὲ ἐχεμυθήσειν ὑπόσχοιό μοι, οὐκ ἂν ὀκνήσαιμί σοι τὴν ἀληθεστέραν αἰτίαν εἰπεῖν τῆς πρὸς ὑμᾶς ὁμοφωνίας καὶ ὅθεν ὑπάρχει μοι οὕτω λαλεῖν.

- -
- Μίκυλλος -

ἀλλὰ μὴ ὄνειρος καὶ ταῦτά ἐστιν, ἀλεκτρυὼν οὕτω πρὸς ἐμὲ διαλεγόμενος; εἰπὲ δʼ οὖν πρὸς τοῦ Ἑρμοῦ, ὦ βέλτιστε, ὅ τι καὶ ἄλλο σοι τῆς φωνῆς αἴτιον. ὡς δὲ σιωπήσομαι καὶ πρὸς οὐδένα ἐρῶ, τι σε χρὴ δεδιέναι; τίς γὰρ ἂν πιστεύσειέ μοι, εἴ τι διηγοίμην ὡς ἀλεκτρυόνος αὐτὸ εἰπόντος ἀκηκοώς;

- Ἀλεκτρυών -

ἄκουε τοίνυν παραδοξότατόν σοι εὖ οἶδʼ ὅτι λόγον, ὦ Μίκυλλε· οὑτοσὶ γὰρ ὁ νῦν σοι ἀλεκτρυὼν φαινόμενος οὐ πρὸ πολλοῦ ἄνθρωπος ἦν.

- Μίκυλλος -

ἤκουσά τι καὶ πάλαι τοιοῦτον ἀμέλει περὶ ὑμῶν ὡς Ἀλεκτρυών τις νεανίσκος φίλος γένοιτο τῷ Ἄρει καὶ συμπίνοι τῷ θεῷ καὶ συγκωμάζοι καὶ κοινωνοίη τῶν ἐρωτικῶν εἴποτε γοῦν ἀπίοι παρὰ τὴν Ἀφροδίτην μοιχεύσων ὁ Ἄρης, ἐπάγεσθαι καὶ τὸν Ἀλεκτρυόνα, καὶ ἐπειδήπερ τὸν Ἥλιον μάλιστα ὑφεωρᾶτο, μὴ κατιδὼν ἐξείποι πρὸς τὸν Ἥφαιστον, ἔξω πρὸς ταῖς θύραις ἀπολείπειν ἀεὶ τὸν νεανίσκον μηνύσοντα ὁπότε ἀνίσχοι ὁἭλιος. εἶτά ποτε κατακοιμηθῆναι τὸν Ἀλεκτρυόνα καὶ προδοῦναι τὴν φρουρὰν ἄκοντα τὸν δὲ Ἥλιον λαθόντα ἐπιστῆναι τῇ Ἀφροδίτῃ καὶ τῷ Ἄρει ἀφρόντιδι ἀναπαυομένῳ διὰ τὸ πιστεύειν τὸν Ἀλεκτρυόνα μηνῦσαι ἄν, εἴ τις ἐπίοι· καὶ οὕτω τὸν Ἥφαιστον παρʼ Ἡλίου μαθόντα συλλαβεῖν αὐτοὺς περιβαλόντα καὶ σαγηνεύσαντα τοῖς δεσμοῖς ἃ πάλαι μεμηχάνητο ἐπʼ αὐτούς· ἀφεθέντα δὲ ὡς ἀφείθη τὸν Ἄρη ἀγανακτῆσαι κατὰ τοῦ Ἀλεκτρυόνος καὶ μεταβαλεῖν αὐτὸν εἰς τουτὶ τὸ ὄρνεον αὐτοῖς ὅπλοις, ὡς ἔτι τοῦ κράνους τὸν λόφον ἔχειν ἐπὶ τῇ κεφαλῇ. διὰ τοῦτο ὑμᾶς ἀπολογουμένους τῷ Ἄρει ὅτʼ οὐδὲν ὄφελος, ἐπειδὰν αἴσθησθε ἀνελευσόμενον τὸν ἥλιον, πρὸ πολλοῦ βοᾶν ἐπισημαινομένους τὴν ἀνατολὴν αὐτοῦ.

- -
- Ἀλεκτρυών -

φασὶ μὲν καὶ ταῦτα, ὦ Μίκυλλε, τὸ δὲ ἐμὸν ἑτεροῖόν τι ἐγένετο, καὶ πάνυ ἔναγχος εἰς ἀλεκτρυόνα σοι μεταβέβηκα.

- Μίκυλλος -

πῶς; ἐθέλω γὰρ τοῦτο μάλιστα εἰδέναι·

- Ἀλεκτρυών -

ἀκούεις τινὰ Πυθαγόραν Μνησαρχίδην Σάμιον;

- Μίκυλλος -

τὸν σοφιστὴν λέγεις, τὸν ἀλαζόνα, ὃς ἐνομοθέτει μήτε κρεῶν γεύεσθαι μήτε κυάμους ἐσθίειν, ἥδιστον ἐμοὶ γοῦν ὄψον ἐκτράπεζον ἀποφαίνων, ἔτι δὲ πείθων τοὺς ἀνθρώπους ὡς πρὸ τοῦ Πυθαγόρου Εὔφορβος γένοιτο; γόητά φασι καὶ τερατουργὸν ἄνθρωπον, ὦ ἀλεκτρυών.

- Ἀλεκτρυών -

ἐκεῖνος αὐτὸς ἐγὼ σοί εἰμι ὁ Πυθαγόρας. ὥστε παῦʼ , ὦγαθέ, λοιδορούμενός μοι, καὶ ταῦτα οὐκ εἰδὼς οἷός τις ἦν τὸν τρόπον.

- Μίκυλλος -

τοῦτʼ αὖ μακρῷ ἐκείνου τερατωδέστερον, ἀλεκτρυὼν φιλόσοφος. εἰπὲ δὲ ὅμως, ὦ Μνησάρχου παῖ, ὅπως ἡμῖν ἀντὶ μὲν ἀνθρώπου ὄρνις, ἀντὶ δὲ Σαμίου Ταναγραῖος ἀναπέφηνας· οὐ πιθανὰ γὰρ ταῦτα οὐδὲ πάνυ πιστεῦσαι ῥᾴδια, ἐπεὶ καὶ δύʼ ἤδη μοι τετηρηκέναι δοκῶ πάνυ ἀλλότρια ἐν σοὶ τοῦ Πυθαγόρου.

- Ἀλεκτρυών -

τὰ ποῖα;

- Μίκυλλος -

ἓν μὲν ὅτι λάλος εἶ καὶ κρακτικός, ὁ δὲ σιωπᾶν ἐς πέντε ὅλα ἔτη, οἶμαι, παρῄνει, ἕτερον δὲ καὶ παντελῶς παράνομον οὐ γὰρ ἔχων ὅ τι σοι παραβάλοιμι εἰ μὴ κυάμους χθὲς ἧκον ὡς οἶσθα καὶ σὺ οὐδὲ μελλήσας ἀνέλεξας αὐτούς· ὥστε ἢ ἐψεῦσθαί σοι ἀνάγκη καὶ ἄλλῳ εἶναι ἢ Πυθαγόρᾳ ὄντι παρανενομηκέναι καὶ τὸ ἴσον ἠσεβηκέναι κυάμους φαγόντα ὡς ἂν εἰ τὴν κεφαλὴν τοῦ πατρὸς ἐδηδόκεις.

- -
- Ἀλεκτρυών -

οὐ γὰρ οἶσθα, ὦ Μίκυλλε, ἥτις αἰτία τούτων οὐδὲ τὰ πρόσφορα ἑκάστῳ βίῳ. ἐγὼ δὲ τότε μὲν οὐκ ἤσθιον τῶν κυάμων, ἐφιλοσόφουν γάρ· νῦν δὲ φάγοιμʼ ἄν, ὀρνιθικὴ γὰρ καὶ οὐκ ἀπόρρητος ἡμῖν ἡ τροφή. πλὴν ἀλλʼ εἴ σοι φίλον, ἄκουε ὅπως ἐκ Πυθαγόρου τοῦτο νῦν εἰμι καὶ ἐν οἵοις βίοις πρότερον ἐβιότευσα καὶ ἅτινα τῆς μεταβολῆς ἑκάστης ἀπολέλαυκα.

- Μίκυλλος -

λέγοις ἂν ὡς ἔμοιγε ὑπερήδιστον ἂν τὸ ἄκουσμα γένοιτο, ὥστε εἴ τις αἵρεσιν προθείη, πότερα μᾶλλον ἐθέλω σοῦ ἀκούειν τὰ τοιαῦτα διεξιόντος ἢ τὸν πανευδαίμονα ὄνειρον ἐκεῖνον αὖθις ὁρᾶν τὸν μικρὸν ἔμπροσθεν, οὐκ οἶδα ὁπότερον ἂν ἑλοίμην οὕτως ἀδελφὰ ἡγοῦμαι τὰ σὰ τοῖς ἡδίστοις φανεῖσι καὶ ἐν ἴσῃ ὑμᾶς τιμῇ ἄγω, σέ τε καὶ τὸ πολυτίμητον ἐνύπνιον.

- Ἀλεκτρυών -

ἔτι γὰρ σὺ ἀναπεμπάζῃ τὸν ὄνειρον ὅστις ποτὲ ὁ φανείς σοι ἦν καί τινα ἰνδάλματα μάταια διαφυλάττεις, κενὴν καὶ ὡς ὁ ποιητικὸς λόγος φησὶν ἀμενηνήν τινα εὐδαιμονίαν τῇ μνήμῃ μεταδιώκων;

- -
- Μίκυλλος +
+ Μίκυλλος +

ἀλλὰ σέ, κάκιστε ἀλεκτρυών, ὁ Ζεὺς αὐτὸς ἐπιτρίψειε φθονερὸν οὕτω καὶ ὀξύφωνον ὄντα, ὅς με πλουτοῦντα καὶ ἡδίστῳ ὀνείρῳ συνόντα καὶ θαυμαστὴν εὐδαιμονίαν εὐδαιμονοῦντα διάτορόν τι καὶ γεγωνὸς ἀναβοήσας ἐπήγειρας, ὡς μηδὲ νύκτωρ γοῦν τὴν πολὺ σοῦ μιαρωτέραν πενίαν διαφύγοιμι. καίτοι εἴ γε χρὴ τεκμαίρεσθαι τῇ τε ἡσυχίᾳ πολλῇ ἔτι οὔσῃ καὶ τῷ κρύει μηδέπω με τὸ ὄρθριον ὥσπερ εἴωθεν ἀποπηγνύντι — γνώμων γὰρ οὗτος ἀψευδέστατός μοι προσελαυνούσης ἡμέρας — οὐδέπω μέσαι νύκτες εἰσίν, ὁ δὲ ἄϋπνος οὗτος ὥσπερ τὸ χρυσοῦν ἐκεῖνο κώδιον φυλάττων ἀφʼ ἑσπέρας εὐθὺς ἤδη κέκραγεν, ἀλλʼ οὔτι χαίρων γε· ἀμυνοῦμαι γὰρ ἀμέλει σε, ἢν μόνον ἡμέρα γένηται, συντρίβων τῇ βακτηρίᾳ· νῦν δέ μοι πράγματα παρέξεις μεταπηδῶν ἐν τῷ σκότῳ.

+ Ἀλεκτρυών +

Μίκυλλε δέσποτα, ᾤμην τι χαριεῖσθαί σοι φθάνων τῆς νυκτὸς ὁπόσον δυναίμην, ὡς ἔχοις ὀρθρευόμενος προανύειν τὰ πολλὰ τῶν ἔργων· εἰεἰ Harmon: ἢ (or ἠ) γ; ἢν (and ἐργάσῃ) β. γοῦν πρὶν ἀνατεῖλαι ἥλιον μίαν κρηπῖδα ἐξεργάσαιο, πρὸ ὁδοῦ ἔσῃ τοῦτο ἐς τὰ ἄλφιτα πεπονηκώς. εἰ δέ σοι καθεύδειν ἥδιον, ἐγὼ μὲν ἡσυχάσομαί σοι καὶ πολὺ ἀφωνότερος ἔσομαι τῶν ἰχθύων, σὺ δὲ ὅρα ὅπως μὴ ὄναρ πλουτῶν λιμώττῃς ἀνεγρόμενος.

+ +
+ Μίκυλλος +

ὦ Ζεῦ τεράστιε καὶ Ἡράκλεις ἀλεξίκακε, τί τὸ κακὸν τοῦτό ἐστιν; ἀνθρωπίνως ἐλάλησεν ὁ ἀλεκτρυών.

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εἶτά σοι τέρας εἶναι δοκεῖ τὸ τοιοῦτον, εἰ ὁμόφωνος ὑμῖν εἰμι;

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πῶς γὰρ οὐ τέρας; ἀλλʼ ἀποτρέποιτε, ὦ θεοί, τὸ δεινὸν ἀφʼ ἡμῶν.

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σύ μοι δοκεῖς, ὦ Μίκυλλε, κομιδῇ ἀπαίδευτος εἶναι μηδὲ ἀνεγνωκέναι τὰ Ὁμήρου ποιήματα, ἐν οἷς καὶ ὁ τοῦ Ἀχιλλέως ἵππος ὁ Ξάνθος μακρὰ χαίρειν φράσας τῷ χρεμετίζειν ἕστηκεν ἐν μέσῳ τῷ πολέμῳ διαλεγόμενος, ἔπη ὅλα ῥαψῳδῶν, οὐχ ὥσπερ ἐγὼ νῦν ἄνευ τῶν μέτρων. ἀλλὰ καὶ ἐμαντεύετο ἐκεῖνος καὶ τὰ μέλλοντα προεθέσπιζε καὶ οὐδέν τι παράδοξον ἐδόκει ποιεῖν, οὐδὲ ὁ ἀκούων ἐπεκαλεῖτο ὥσπερ σὺ τὸν ἀλεξίκακον, ἀποτρόπαιον ἡγούμενος τὸ ἄκουσμα. καίτοι τί ἂν ἐποίησας, εἴ σοι ἡ τῆς Ἀργοῦς τρόπις ἐλάλησεν ὥσπερ ποτέ, ἢἤ Fritzsche: not in MSS. ἡ φηγὸς ἐν Δωδώνῃ αὐτόφωνος ἐμαντεύσατο, ἢ εἰ βύρσας εἶδες ἑρπούσας καὶ βοῶν κρέα μυκώμενα ἡμίοπταἡμίοπτα Cobet: ἡμίοπτα καὶ ἑφθά γ; ἡμίεφθα β. περιπεπαρμένα τοῖς ὀβελοῖς; ἐγὼ δὲ Ἑρμοῦ πάρεδρος ὢν λαλιστάτου καὶ λογιωτάτου θεῶν ἁπάντων καὶ τὰ ἄλλα ὁμοδίαιτος ὑμῖν καὶ σύντροφος οὐ χαλεπῶς ἔμελλον ἐκμαθήσεσθαι τὴν ἀνθρωπίνην φωνήν. εἰ δὲ ἐχεμυθήσειν ὑπόσχοιό μοι, οὐκ ἂν ὀκνήσαιμί σοι τὴν ἀληθεστέραν αἰτίαν εἰπεῖν τῆς πρὸς ὑμᾶς ὁμοφωνίας καὶ ὅθεν ὑπάρχει μοι οὕτω λαλεῖν.

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ἀλλὰ μὴ ὄνειρος καὶ ταῦτά ἐστιν, ἀλεκτρυὼν οὕτω πρὸς ἐμὲ διαλεγόμενος; εἰπὲ δʼ οὖν πρὸς τοῦ Ἑρμοῦ, ὦ βέλτιστε, ὅ τι καὶ ἄλλο σοι τῆς φωνῆς αἴτιον. ὡς δὲ σιωπήσομαι καὶ πρὸς οὐδένα ἐρῶ, τι σε χρὴ δεδιέναι; τίς γὰρ ἂν πιστεύσειέ μοι, εἴ τι διηγοίμην ὡς ἀλεκτρυόνος αὐτὸ εἰπόντος ἀκηκοώς;

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ἄκουε τοίνυν παραδοξότατόν σοι εὖ οἶδʼ ὅτι λόγον, ὦ Μίκυλλε· οὑτοσὶ γὰρ ὁ νῦν σοι ἀλεκτρυὼν φαινόμενος οὐ πρὸ πολλοῦ ἄνθρωπος ἦν.

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ἤκουσά τι καὶ πάλαι τοιοῦτον ἀμέλει περὶ ὑμῶν ὡς Ἀλεκτρυών τις νεανίσκος φίλος γένοιτο τῷ Ἄρει καὶ συμπίνοι τῷ θεῷ καὶ συγκωμάζοι καὶ κοινωνοίη τῶν ἐρωτικῶν· εἴποτε γοῦν ἀπίοι παρὰ τὴν Ἀφροδίτην μοιχεύσων ὁ Ἄρης, ἐπάγεσθαι καὶ τὸν Ἀλεκτρυόνα, καὶ ἐπειδήπερ τὸν Ἥλιον μάλιστα ὑφεωρᾶτο, μὴ κατιδὼν ἐξείποι πρὸς τὸν Ἥφαιστον, ἔξω πρὸς ταῖς θύραις ἀπολείπειν ἀεὶ τὸν νεανίσκον μηνύσοντα ὁπότε ἀνίσχοι ὁ Ἥλιος. εἶτά ποτε κατακοιμηθῆναι τὸν Ἀλεκτρυόνα καὶ προδοῦναι τὴν φρουρὰν ἄκοντα, τὸν δὲ Ἥλιον λαθόντα ἐπιστῆναι τῇ Ἀφροδίτῃ καὶ τῷ Ἄρει ἀφρόντιδι ἀναπαυομένῳ διὰ τὸ πιστεύειν τὸν Ἀλεκτρυόνα μηνῦσαι ἄν, εἴ τις ἐπίοι· καὶ οὕτω τὸν Ἥφαιστον παρʼ Ἡλίου μαθόντα συλλαβεῖν αὐτοὺς περιβαλόντα καὶ σαγηνεύσαντα τοῖς δεσμοῖς ἃ πάλαι μεμηχάνητο ἐπʼ αὐτούς· ἀφεθέντα δὲ ὡς ἀφείθη τὸν Ἄρη ἀγανακτῆσαι κατὰ τοῦ Ἀλεκτρυόνος καὶ μεταβαλεῖν αὐτὸν εἰς τουτὶ τὸ ὄρνεον αὐτοῖς ὅπλοις, ὡς ἔτι τοῦ κράνους τὸν λόφον ἔχειν ἐπὶ τῇ κεφαλῇ. διὰ τοῦτο ὑμᾶς ἀπολογουμένους τῷ Ἄρει ὅτʼ οὐδὲν ὄφελος, ἐπειδὰν αἴσθησθε ἀνελευσόμενον τὸν ἥλιον, πρὸ πολλοῦ βοᾶν ἐπισημαινομένους τὴν ἀνατολὴν αὐτοῦ.

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φασὶ μὲν καὶ ταῦτα, ὦ Μίκυλλε, τὸ δὲ ἐμὸν ἑτεροῖόν τι ἐγένετο, καὶ πάνυ ἔναγχος εἰς ἀλεκτρυόνα σοι μεταβέβηκα.

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πῶς; ἐθέλω γὰρ τοῦτο μάλιστα εἰδέναι.

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ἀκούεις τινὰ Πυθαγόραν Μνησαρχίδην Σάμιον;Μνησαρχίδην Σάμιον Text β: Οἰσθα ἄρα τὸν Πυθαγόραν; γ.

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τὸν σοφιστὴν λέγεις, τὸν ἀλαζόνα, ὃς ἐνομοθέτει μήτε κρεῶν γεύεσθαι μήτε κυάμους ἐσθίειν, ἥδιστον ἐμοὶ γοῦν ὄψον ἐκτράπεζον ἀποφαίνων, ἔτι δὲ πείθων τοὺς ἀνθρώπους ὡς πρὸ τοῦ Πυθαγόρου Εὔφορβος γένοιτο;Τext β : ἔτι δὲ πείθων τοὺς ἀνθρώπους ἐς πέντε ἔτη μὴ διαλέγεσθαι; ΑΛΕΚ. Ἴσθι δῆτα κἀκεῖνο, ὡς πρὸ τοῦ Πυθαγόρου Εὔφορβος γένοιτο: γ. The γ reading is, think, due to someoneʼs desire to make a pun on Πυθαγόρας (Πειθαγόρας) to match that on Eὔφορβος. γόητά φασι καὶ τερατουργὸν ἄνθρωπον, ὦ ἀλεκτρυών.

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ἐκεῖνος αὐτὸς ἐγώ σοί εἰμι ὁ Πυθαγόρας. ὥστε παῦʼ, ὦγαθέ, λοιδορούμενός μοι, καὶ ταῦτα οὐκ εἰδὼς οἷός τις ἦν τὸν τρόπον.

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τοῦτʼ αὖ μακρῷ ἐκείνου τερατωδέστερον, ἀλεκτρυὼν φιλόσοφος. εἰπὲ δὲ ὅμως, ὦ Μνησάρχου παῖ, ὅπως ἡμῖν ἀντὶ μὲν ἀνθρώπου ὄρνις, ἀντὶ δὲ Σαμίου Ταναγραῖος ἀναπέφηνας· οὐ πιθανὰ γὰρ ταῦτα οὐδὲ πάνυ πιστεῦσαι ῥᾴδια, ἐπεὶ καὶ δύʼ ἤδη μοι τετηρηκέναι δοκῶ πάνυ ἀλλότρια ἐν σοὶ τοῦ Πυθαγόρου.

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τὰ ποῖα;

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ἓν μὲν ὅτι λάλος εἶ καὶ κρακτικός, ὁ δὲ σιωπᾶν ἐς πέντε ὅλα ἔτη, οἶμαι, παρῄνει, ἕτερον δὲ καὶ παντελῶς παράνομον· οὐ γὰρ ἔχων ὅ τι σοι παραβάλοιμι εἰ μὴεἰ μὴ Harmon not in MSS. Fritzsche reads οὐ γὰρ <ἄλλο> ἔχων ὅτι σοι παραβάλοιμι <ἢ>. κυάμους χθὲς ἧκον ὡς οἶσθα,ἦκον ὡς οἶσθα Fritzsche : ἦκον ὡς οἰσθα ἔχων β; ὡς οἶσθα ἔχων ἦκσν γ. καὶ σὺ οὐδὲ μελλήσας ἀνέλεξας αὐτούς· ὥστε ἢ ἐψεῦσθαί σοι ἀνάγκη καὶ ἄλλῳ εἶναι ἢ Πυθαγόρᾳ ὄντι παρανενομηκέναι καὶ τὸ ἴσον ἠσεβηκέναι κυάμους φαγόντα ὡς ἂν εἰ τὴν κεφαλὴν τοῦ πατρὸς ἐδηδόκεις.

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οὐ γὰρ οἶσθα, ὦ Μίκυλλε, ἥτις αἰτία τούτων οὐδὲ τὰ πρόσφορα ἑκάστῳ βίῳ. ἐγὼ δὲ τότε μὲν οὐκ ἤσθιον τῶν κυάμων, ἐφιλοσόφουν γάρ· νῦν δὲ φάγοιμʼ ἄν, ὀρνιθικὴ γὰρ καὶ οὐκ ἀπόρρητος ἡμῖν ἡ τροφή. πλὴν ἀλλʼ εἴ σοι φίλον, ἄκουε ὅπως ἐκ Πυθαγόρου τοῦτο νῦν εἰμι καὶ ἐν οἵοις βίοις πρότερον ἐβιότευσα καὶ ἅτινα τῆς μεταβολῆς ἑκάστης ἀπολέλαυκα.

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λέγοις ἄν· ὡς ἔμοιγε ὑπερήδιστον ἂν τὸ ἄκουσμα γένοιτο, ὥστε εἴ τις αἵρεσιν προθείη, πότερα μᾶλλον ἐθέλω σοῦ ἀκούειν τὰ τοιαῦτα διεξιόντος ἢ τὸν πανευδαίμονα ὄνειρον ἐκεῖνον αὖθις ὁρᾶν τὸν μικρὸν ἔμπροσθεν, οὐκ οἶδα ὁπότερον ἂν ἑλοίμην· οὕτως ἀδελφὰ ἡγοῦμαι τὰ σὰ τοῖς ἡδίστοις φανεῖσι καὶ ἐν ἴσῃ ὑμᾶς τιμῇ ἄγω, σέ τε καὶ τὸ πολυτίμητον ἐνύπνιον.

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ἔτι γὰρ σὺ ἀναπεμπάζῃ τὸν ὄνειρον ὅστις ποτὲ ὁ φανείς σοι ἦν καί τινα ἰνδάλματα μάταια διαφυλάττεις, κενὴν καὶ ὡς ὁ ποιητικὸς λόγος φησὶν ἀμενηνήν τινα εὐδαιμονίαν τῇ μνήμῃ μεταδιώκων;

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ἀλλʼ οὐδʼ ἐπιλήσομαί ποτε, ὦ ἀλεκτρυών, εὖ ἴσθι, τῆς ὄψεως ἐκείνης· οὕτω μοι πολὺ τὸ μέλι ἐν τοῖς ὀφθαλμοῖς ὁ ὄνειρος καταλιπὼν ᾤχετο, ὡς μόγις ἀνοίγειν τὰ βλέφαρα ὑπʼ αὐτοῦ εἰς ὕπνον αὖθις κατασπώμενα. οἷον γοῦν ἐν τοῖς ὠσὶ τὰ πτερὰ ἐργάζεται στρεφόμενα, τοιοῦτον γάργαλον παρείχετό μοι τὰ ὁρώμενα.

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Ἡράκλεις, δεινόν τινα φὴς τὸν ὄνειρον εἴ γε πτηνὸς ὤν, ὥς φασιν, καὶ ὅρον ἔχων τῆς πτήσεως τὸν ὕπνον ὑπὲρ τὰ ἐσκαμμένα ἤδη πηδᾷ καὶ ἐνδιατρίβει ἀνεῳγόσι τοῖς ὀφθαλμοῖς μελιχρὸς οὕτως καὶ ἐναργὴς φαινόμενος· ἐθέλω γοῦν ἀκοῦσαι οἷὸς τίς ἐστιν οὕτω σοι τριπόθητος ὤν.

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ἕτοιμος λέγειν ἡδὺ γοῦν τὸ μεμνῆσθαι καὶ διεξιέναι τι περὶ αὐτοῦ. σὺ δὲ πηνίκα, ὦ Πυθαγόρα, διηγήσῃ τὰ περὶ τῶν μεταβολῶν;

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ἐπειδὰν σύ, ὦ Μίκυλλε, παύσῃ ὀνειρώττων καὶ ἀποψήσῃ ἀπὸ τῶν βλεφάρων τὸ μέλι· νῦν δὲ πρότερος εἰπέ, ὡς μάθω εἴτε διὰ τῶν ἐλεφαντίνων πυλῶν εἴτε διὰ τῶν κερατίνων σοι ὁ ὄνειρος ἧκε πετόμενος.

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οὐδὲ διʼ ἑτέρας τούτων, ὦ Πυθαγόρα.

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καὶ μὴν Ὅμηρος δύο ταύτας λέγει.

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ἔα χαίρειν τὸν λῆρον ἐκεῖνον ποιητὴν οὐδὲν εἰδότα ὀνείρων πέρι. οἱ πένητες ἴσως ὄνειροι διὰ τῶν τοιούτων ἐξίασιν, οἵους ἐκεῖνος ἑώρα οὐδὲ πάνυ σαφῶς τυφλὸς αὐτὸς ὤν, ἐμοὶ δὲ διὰ χρυσῶν τινων πυλῶν ὁ ἥδιστος ἀφίκετο, χρυσοῦς καὶ αὐτὸς καὶ χρυσᾶ πάντα, περιβεβλημένος καὶ πολὺ ἐπαγόμενος χρυσίον.

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παῦε, ὦ Μίδα βέλτιστε, χρυσολογῶν ἀτεχνῶς γὰρ ἐκ τῆς ἐκείνου σοι εὐχῆς τὸ ἐνύπνιον καὶ μέταλλα ὅλα χρύσεια κεκοιμῆσθαί μοι δοκεῖς.

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πολύ, ὦ Πυθαγόρα, χρυσίον εἶδον, πολύ, πῶς οἴει καλὸν ἢ οἵαν τὴν αὐγὴν ἀπαστράπτον; τί ποτε ὁ Πίνδαρός φησι περὶ αὐτοῦ ἐπαινῶν — ἀνάμνησον γάρ με, εἴπερ οἶσθα — ὁπότε ὕδωρ ἄριστον εἰπὼν εἶτα τὸ χρυσίον θαυμάζει, εὖ ποιῶν, ἐν ἀρχῇ εὐθὺς τοῦ καλλίστου τῶν ᾀσμάτων ἁπάντων;

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μῶν ἐκεῖνο ζητεῖς, ἄριστον μὲν ὕδωρ, ὁ δὲ χρυσὸς αἰθόμενον πῦρ ἅτε διαπρέπει νυκτὶ μεγάνορος ἔξοχα πλούτου;

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Ἡράκλεις, δεινόν τινα φὴς τὸν ὄνειρον,δεινόν τινα φὴς τὸν ὄνειρον Reifferscheid : δεινόν τινα φὴς τὸν ἔρωτα τοῦ ἐνυπνίου (or τὸν ἔρωτα φὴς τοῦ ἐνυπνίου) MSS. εἴ γε πτηνὸς ὤν, ὥς φασιν, καὶ ὅρον ἔχων τῆς πτήσεως τὸν ὕπνον ὑπὲρ τὰ ἐσκαμμένα ἤδη πηδᾷ καὶ ἐνδιατρίβει ἀνεῳγόσι τοῖς ὀφθαλμοῖς μελιχρὸς οὕτως καὶ ἐναργὴς φαινόμενος· ἐθέλω γοῦν ἀκοῦσαι οἷός τίς ἐστιν οὕτω σοι τριπόθητος ὤν.

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ἕτοιμος λέγειν· ἡδὺ γοῦν τὸ μεμνῆσθαι καὶ διεξιέναι τι περὶ αὐτοῦ. σὺ δὲ πηνίκα, ὦ Πυθαγόρα, διηγήσῃ τὰ περὶ τῶν μεταβολῶν;

+ Ἀλεκτρυών +

ἐπειδὰν σύ, ὦ Μίκυλλε, παύσῃ ὀνειρώττων καὶ ἀποψήσῃ ἀπὸ τῶν βλεφάρων τὸ μέλι· νῦν δὲ πρότερος εἰπέ, ὡς μάθω εἴτε διὰ τῶν ἐλεφαντίνων πυλῶν εἴτε διὰ τῶν κερατίνων σοι ὁ ὄνειρος ἧκε πετόμενος.

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οὐδὲ διʼ ἑτέρας τούτων, ὦ Πυθαγόρα.

+ Ἀλεκτρυών +

καὶ μὴν Ὅμηρος δύο ταύτας μόνας λέγει.

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ἔα χαίρειν τὸν λῆρον ἐκεῖνον ποιητὴν οὐδὲν εἰδότα ὀνείρων πέρι. οἱ πένητες ἴσως ὄνειροι διὰ τῶν τοιούτων ἐξίασιν, οἵους ἐκεῖνος ἑώρα οὐδὲ πάνυ σαφῶς τυφλὸς αὐτὸς ὤν, ἐμοὶ δὲ διὰ χρυσῶν τινων πυλῶν ὁ ἥδιστος ἀφίκετο, χρυσοῦς καὶ αὐτὸς καὶ χρυσᾶ πάντα περιβεβλημένος καὶ πολὺ ἐπαγόμενος χρυσίον.

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παῦε, ὦ Μίδα βέλτιστε, χρυσολογῶν· ἀτεχνῶς γὰρ ἐκ τῆς ἐκείνου σοι εὐχῆς τὸ ἐνύπνιον καὶ μέταλλα ὅλα χρύσεια κεκοιμῆσθαί μοι δοκεῖς.

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+ Μίκυλλος +

πολύ, ὦ Πυθαγόρα, χρυσίον εἶδον, πολύ, πῶς οἴει καλὸν ἢ οἵαν τὴν αὐγὴν ἀπαστράπτον; τί ποτε ὁ Πίνδαρός φησι περὶ αὐτοῦ ἐπαινῶν — ἀνάμνησον γάρ με, εἴπερ οἶσθα — ὁπότε ὕδωρ ἄριστον εἰπὼν εἶτα τὸ χρυσίον θαυμάζει, εὖ ποιῶν, ἐν ἀρχῇ εὐθὺς τοῦ καλλίστου τῶν ᾀσμάτων ἁπάντων;

+ Ἀλεκτρυών +

μῶν ἐκεῖνο ζητεῖς, +ἄριστον μὲν ὕδωρ, ὁ δὲ χρυσὸς αἰθόμενον πῦρ + +ἅτε διαπρέπει νυκτὶ μεγάνορος ἔξοχα πλούτου; +

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νὴ Δία αὐτὸ τοῦτο· ὥσπερ γὰρ τοὐμὸν ἐνύπνιον ἰδὼν ὁ Πίνδαρος οὕτως ἐπαινεῖ τὸ χρυσίον. ὡς δὲ ἤδη μάθῃς οἷόν τι ἦν, ἄκουσον, ὦ σοφώτατε ἀλεκτρυών. ὅτι μὲν οὐκ οἰκόσιτος ἦν χθές, οἶσθα· Εὐκράτης γάρ με ὁ πλούσιος ἐντυχὼν ἐν ἀγορᾷ λουσάμενον ἥκειν ἐκέλευε τὴν ὥραν ἐπὶ τὸ δεῖπνον.

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- Ἀλεκτρυών -

οἶδα πάνυ τοῦτο πεινήσας παρʼ ὅλην τὴν ἡμέραν, ἄχρι μοι βαθείας ἤδη ἑσπέρας ἧκες ὑποβεβρεγμένος τοὺς πέντε κυάμους ἐκείνους κομίζων, οὐ πάνυ δαψιλὲς τὸ δεῖπνον ἀλεκτρυόνι ἀθλητῇ ποτε γενομένῳ καὶ Ὀλύμπια οὐκ ἀφανῶς ἀγωνισαμένῳ.

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ἐπεὶ δὲ δειπνήσας ἐπανῆλθον, ἐκάθευδον εὐθὺς τοὺς κυάμους σοι παραβαλών, εἶτά μοι κατὰ τὸν Ὅμηρον ἀμβροσίην διὰ νύκτα θεῖὸς τις ὡς ἀληθῶς ὄνειρος ἐπιστὰς

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τὰ παρὰ τῷ Εὐκράτει πρότερον, ὦ Μίκυλλε, διήγησαι, καὶ τὸ δεῖπνον οἷον ἐγένετο καὶ τὰ ἐν τῷ συμποσίῳ πάντα· κωλύει γὰρ οὐδὲν αὖθίς σε δειπνεῖν ὥσπερ ὄνειρόν τινα τοῦ δείπνου ἐκείνου ἀναπλάττοντα καὶ ἀναμαρυκώμενον τῇ μνήμῃ τὰ βεβρωμένα.

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ὤιμην ἐνοχλήσειν καὶ ταῦτα διηγούμενος· ἐπεὶ δὲ σὺ προθυμῇ, καὶ δὴ λέγω. οὐ πρότερον, ὦ Πυθαγόρα, παρὰ πλουσίῳ τινὶ δειπνήσας ἐν ἅπαντι τῷ βίῳ, τύχῃ τινὶ ἀγαθῇ ἐντυγχάνω χθὲς τῷ Εὐκράτει, καὶ ἐγὼ μὲν προσειπὼν αὐτὸν ὥσπερ εἰώθειν δεσπότην ἀπηλλαττόμην, ὡς μὴ καταισχύναιμι αὐτὸν ἐν πενιχρῷ τῷ τρίβωνι συμπαρομαρτῶν, ὁ δέ, Μίκυλλε, φησί, θυγατρὸς τήμερον ἑστιῶ γενέθλια καὶ παρεκάλεσα τῶν φίλων μάλα πολλούς· ἐπεὶ δὲ τινά φασιν αὐτῶν μαλακῶς ἔχοντα οὐχ οἷόν τε εἶναι συνδειπνεῖν μεθʼ ἡμῶν, σὺ ἀντʼ ἐκείνου ἧκε λουσάμενος, ἢν μὴ ὅ γε κληθεὶς αὐτὸς εἴπῃ ἀφίξεσθαι, ὡς νῦν γε ἀμφίβολός ἐστιν. τοῦτο ἀκούσας ἐγὼ προσκυνήσας ἀπῄειν εὐχόμενος ἅπασι θεοῖς ἠπίαλὸν ʼτινα ἢ πλευρῖτιν ἢ ποδάγραν ἐπιπέμψαι τῷ μαλακιζομένῳ ἐκείνῳ οὗ ἔφεδρος ἐγὼ καὶ ἀντίδειπνος καὶ διάδοχος ἐκεκλήμην καὶ τὸ ἄχρι τοῦ λουτροῦ αἰῶνα μήκιστον ἐτιθέμην, συνεχὲς ἐπισκοπῶν ὁποσάπουν τὸ στοιχεῖον εἴη καὶ πηνίκα ἤδη λοῦσθαι δέοι.

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κἀπειδή ποτε ὁ καιρὸς ἀφίκετο, πρὸς τάχος ἐμαυτὸν ἀπορρύψας ἄπειμι κοσμίως μάλα ἐσχηματισμένος, ἀναστρέψας τὸ τριβώνιον ὡς ἐπὶ τοῦ καθαρωτέρου γένοιτο ἡ ἀναβολή·

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καταλαμβάνω τε πρὸς ταῖς θύραις ἄλλους τε πολλοὺς καὶ δὴ κἀκεῖνον φοράδην ὑπὸ τεττάρων κεκομισμένον, ᾧ με ὑποδειπνεῖν ἔδει, τὸν νοσεῖν λεγόμενον, καὶ ἐδήλου δὲ πονήρως ἔχων ὑπέστενε γοῦν καὶ ὑπέβηττε καὶ ἐχρέμπτετο μύχιόν τι καὶ δυσπρόσοδον, ὠχρὸς ὅλος ὢν καὶ διῳδηκώς, ἀμφὶ τὰ ἑξήκοντα ἔτη σχεδὸν ἐλέγετο δὲ φιλόσοφός τις εἶναι τῶν πρὸς τὰ μειράκια φλυαρούντων. ὁ γοῦν πώγων μάλα τραγικὸς ἦν ἐς ὑπερβολὴν κουριῶν. καὶ αἰτιωμένου γε Ἀρχιβίου τοῦ ἰατροῦ διότι οὕτως ἔχων ἀφίκετο, τὰ καθήκοντα, ἔφη, οὐ χρὴ προδιδόναι, καὶ ταῦτα φιλόσοφον ἄνδρα, κἂν μυρίαι νόσοι ἐμποδὼν ἱστῶνται· ἡγήσεται γὰρ Εὐκράτης ὑπερεωρᾶσθαι πρὸς ἡμῶν. οὐ μὲν οὖν, εἶπον ἐγώ, ἀλλʼ ἐπαινέσεταί σε, ἢν οἴκοι παρὰ σαυτῷ μᾶλλον ἀποθανεῖν ἐθέλῃς ἤπερ ἐν τῷ συμποσίῳ, συναναχρεμψάμενος τὴν ψυχὴν μετὰ τοῦ φλέγματος ἐκεῖνος μὲν οὖν ὑπὸ μεγαλοφροσύνης οὐ προσεποιεῖτο ἀκηκοέναι τοῦ σκώμματος· ἐφίσταται δὲ μετὰ μικρὸν ὁ Εὐκράτης λελουμένος καὶ ἰδὼν τὸν Θεσμόπολιν — τοῦτο γὰρ ὁ φιλόσοφος ἐκαλεῖτο — διδάσκαλε, φησίν, εὖ μὲν ἐποίησας αὐτὸς ἥκων παρʼ ἡμᾶς, οὐ μεῖον δʼ ἂν τί σοι ἐγένετο, καὶ ἀπόντι γὰρ ἅπαντα ἑξῆς ἀπέσταλτο ἄν· καὶ ἅμα λέγων εἰσῄει χειραγωγῶν τὸν Θεσμόπολιν ἐπερειδόμενον καὶ τοῖς οἰκέταις.

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ἐγὼ μὲν οὖν ἀπιέναι παρεσκευαζόμην, ὁ δὲ ἐπιστραφεὶς καὶ ἐπὶ πολὺ ἐνδοιάσας, ἐπεί με πάνυ σκυθρωπὸν εἶδε, πάριθι, ἔφη, καὶ σύ, ὦ Μίκυλλε, καὶ συνδείπνει μεθʼ ἡμῶν τὸν υἱὸν γὰρ ἐγὼ κελεύσω ἐν τῇ γυναικωνίτιδι μετὰ τῆς μητρὸς ἑστιᾶσθαι, ὡς σὺ χώραν ἔχῃς. εἰσῄειν οὖν μάτην λύκος χανὼν παρὰ μικρόν, αἰσχυνόμενος ὅτι ἐδόκουν ἐξεληλακέναι τοῦ συμποσίου τὸ παιδίον τοῦ Εὐκράτους.

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κἀπειδὴ κατακλίνεσθαι καιρὸς ἦν, πρῶτον μὲν ἀράμενοι ἀνέθεσαν τὸν Θεσμόπολιν οὐκ ἀπραγμόνως μὰ Δία πέντε οἶμαι νεανίσκοι εὐμεγέθεις, ὑπαυχένια περιβύσαντες αὐτῷ πάντοθεν, ὡς διαμένοι ἐν τῷ σχήματι καὶ ἐπὶ πολὺ καρτερεῖν δύναιτο. εἶτα μηδενὸς ἀνεχομένου πλησίον κατακεῖσθαι αὐτοῦ ἐμὲ ὑποκατακλίνουσι φέροντες, ὡς ὁμοτράπεζοι εἴημεν. τοὐντεῦθεν ἐδειπνοῦμεν, ὦ Πυθαγόρα, πολύοψόν τι καὶ ποικίλον δεῖπνον ἐπὶ χρυσοῦ πολλοῦ καὶ ἀργύρου· καὶ ἐκπώματα ἦν χρυσᾶ καὶ διάκονοι ὡραῖοι καὶ μουσουργοὶ καὶ γελωτοποιοὶ μεταξύ, καὶ ὅλως ἡδίστη τις ἦν ἡ διατριβή, πλὴν ἀλλʼ ἕν με ἐλύπει οὐ μετρίως, ὁ Θεσμόπολις ἐνοχλῶν καὶ ἀρετήν τινα πρός με διεξιὼν καὶ διδάσκων ὡς αἱ δύο ἀποφάσεις μίαν κατάφασιν ἀποτελοῦσι καὶ ὡς εἰ ἡμέρα ἐστί, νὺξ οὐκ ἔστιν, ἐνίοτε δὲ καὶ κέρατα ἔφασκεν εἶναί μοι· καὶ τοιαῦτα πολλὰ οὐδὲν δεομένῳ προσφιλοσοφῶν συνῄρει καὶ ὑπετέμνετο τὴν εὐφροσύνην, οὐκ ἐῶν ἀκούειν τῶν κιθαριζόντων ἢ ᾀδόντων. τοῦτο μέν σοι, ὦ ἀλεκτρυών, τὸ δεῖπνον.

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οὐχ ἥδιστον, ὦ Μίκυλλε, καὶ μάλιστα ἐπεὶ συνεκληρώθης τῷ λήρῳ ἐκείνῳ γέροντι.

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ἄκουε δὲ ἤδη καὶ τὸ ἐνύπνιον ᾤμην γὰρ τὸν Εὐκράτην αὐτὸν ἄπαιδα ὄντα οὐκ οἶδʼ ὅπως ἀποθνήσκειν, εἶτα προσκαλέσαντά με καὶ διαθήκας θέμενον ἐν αἷς ὁ κληρονόμος ἦν ἀπάντων ἐγώ, μικρὸν ἐπισχόντα ἀποθανεῖν ἐμαυτὸν δὲ παρελθόντα ἐς τὴν οὐσίαν τὸ μὲν χρυσίον καὶ τὸ ἀργύριον ἐξαντλεῖν σκάφαις τισὶ μεγάλαις ἀέναόν τε καὶ πολὺ ἐπιρρέον, τὰ δʼ ἄλλα, τὴν ἐσθῆτα καὶ τραπέζας καὶ ἐκπώματα καὶ διακόνους, πάντα ἐμὰ ὡς τὸ εἰκὸς εἶναι. εἶτα ἐξήλαυνον ἐπὶ λευκοῦ ζεύγους, ἐξυπτιάζων, περίβλεπτος ἅπασι τοῖς ὁρῶσι καὶ ἐπίφθονος. καὶ προέθεον πολλοὶ καὶ παρίππευον καὶ εἵποντο πλείους. ἐγὼ δὲ τὴν ἐσθῆτα τὴν ἐκείνου ἔχων καὶ δακτυλίους βαρεῖς ὅσον ἑκκαίδεκα ἐξημμένος τῶν δακτύλων ἐκέλευον ἑστίασίν τινα λαμπρὰν εὐτρεπισθῆναι ἐς ὑποδοχὴν τῶν φίλων οἱ δέ, ὡς ἐν ὀνείρῳ εἰκός, ἤδη παρῆσαν καὶ τὸ δεῖπνον εἰσεκομίζετο καὶ ὁ πότος συνεκροτεῖτο. ἐν τούτῳ ὄντα με καὶ φιλοτησίας προπίνοντα ἐν χρυσαῖς φιάλαις ἑκάστῳ τῶν παρόντων, ἤδη τοῦ πλακοῦντος ἐσκομιζομένου ἀναβοήσας ἀκαίρως συνετάραξας μὲν ἡμῖν τὸ συμπόσιον, ἀνέτρεψας δὲ τὰς τραπέζας, τὸν δὲ πλοῦτον ἐκεῖνον ὑπηνέμιον φέρεσθαι παρεσκεύασας. ἆρά σοι ἀλόγως ἀγανακτῆσαι κατὰ σοῦ δοκῶ; ὡς τριέσπερον ἂν ἡδέως ἐπεῖδον τὸν ὄνειρόν μοι γενόμενον.

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οὕτω φιλόχρυσος εἶ καὶ φιλόπλουτος, ὦ Μίκυλλε, καὶ μόνον τοῦτο ἐξ ἅπαντος θαυμάζεις καὶ ἡγῇ εὔδαιμον εἶναι, πολὺ κεκτῆσθαι χρυσίον;

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οὐκ ἐγὼ μόνος, ὦ Πυθαγόρα, τοῦτο, ἀλλὰ καὶ σὺ αὐτός, ὁπότε Εὔφορβος ἦσθα, χρυσὸν καὶ ἄργυρον ἐξημμένος τῶν βοστρύχων ᾔεις πολεμήσων τοῖς Ἀχαιοῖς, καὶ ἐν τῷ πολέμῳ, ἔνθα σιδηροφορεῖν ἄμεινον ἦν, σὺ δὲ καὶ τότε ἠξίους χρυσῷ ἀναδεδεμένος τοὺς πλοκάμους διακινδυνεύσειν. καί μοι δοκεῖ ὁ Ὅμηρος διὰ τοῦτο Χαρίτεσσιν ὁμοίας εἰπεῖν σου τὰς κόμας, ὅτι χρυσῷ τε καὶ ἀργύρῳ ἐσφήκωντο. μακρῷ γὰρ ἀμείνους δηλαδὴ καὶ ἐρασμιώτεραι ἐφαίνοντο συναναπεπλεγμέναι τῷ χρυσίῳ καὶ συναπολάμπουσαι μετʼ αὐτοῦ. καίτοι τὰ μὲν σά, ὦ χρυσοκόμη, μέτρια, εἰ Πάνθου υἱὸς ὢν ἐτίμας τὸ χρυσίον ὁ δὲ πάντων θεῶν πατὴρ καὶ ἄνδρων, ὁ Κρόνου καὶ Ῥέας, ὁπότε ἠράσθη τῆς Ἀργολικῆς ἐκείνης μείρακος, οὐκ ἔχων εἰς ὅ τι ἐρασμιώτερον αὑτὸν μεταβάλοι οὐδὲ ὅπως ἂν διαφθείρειε τοῦ Ἀκρισίου τὴν φρουράν — ἀκούεις δήπου ὡς χρυσίον ἐγένετο καὶ ῥυεὶς διὰ τοῦ τέγους συνῆν τῇ ἀγαπωμένῃ. ὥστε τί ἄν σοι τὸ ἐπὶ τούτῳ ἔτι λέγοιμι, ὅσας μὲν χρείας παρέχεται ὁ χρυσός, ὡς δὲ οἷς ἂν παρῇ, καλούς τε αὐτοὺς καὶ σοφοὺς καὶ ἰσχυροὺς ἀπεργάζεται τιμὴν καὶ δόξαν προσάπτων, καὶ ἐξ ἀφανῶν καὶ ἀδόξων ἐνίοτε περιβλέπτους καὶ ἀοιδίμους ἐν βραχεῖ τίθησι;

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τὸν γείτονα γοῦν μοι τὸν ὁμότεχνον οἶσθα τὸν Σίμωνα, οὐ πρὸ πολλοῦ δειπνήσαντα παρʼ ἐμοί, ὅτε τὸ ἔτνος ἥψουν τοῖς Κρονίοις δύο τόμους τοῦ ἀλλᾶντος ἐμβαλών.

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οἶδα· τὸν σιμόν, τὸν βραχύν, ὃς τὸ κεραμεοῦν τρύβλιον ὑφελόμενος ᾤχετο ὑπὸ μάλης ἔχων μετὰ τὸ δεῖπνον, ὃ μόνον ἡμῖν ὑπῆρχεν εἶδον γὰρ αὐτός, ὦ Μίκυλλε.

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οὐκοῦν ἐκεῖνος αὐτὸ κλέψας εἶτα ἀπωμόσατο θεοὺς τοσούτους; ἀλλὰ τί οὐκ ἐβόας καὶ ἐμήνυες τότε, ὦ ἀλεκτρυών, ληϊζομένους ἡμᾶς ὁρῶν;

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ἐκόκκυζον, ὃ μόνον μοι τότε δυνατὸν ἦν. τί δʼ οὖν ὁ Σίμων; ἐῴκεις γάρ τι περὶ αὐτοῦ ἐρεῖν.

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ἀνεψιὸς ἦν αὐτῷ πλούσιος ἐς ὑπερβολήν, Δριμύλος τοὔνομα. οὗτος ζῶν μὲν οὐδὲ ὀβολὸν ἔδωκε τῷ Σίμωνι — πῶς γάρ, ὃς οὐδὲ αὐτὸς ἥπτετο τῶν χρημάτων; ἐπεὶ δὲ ἀπέθανε πρῴην, ἅπαντα ἐκεῖνα κατὰ τοὺς νόμους Σίμωνός ἐστι, καὶ νῦν ἐκεῖνος ὁ τὰ ῥάκια τὰ πιναρά, ὁ τὸ τρύβλιον περιλείχων, ἄσμενος ἐξελαύνει ἁλουργῆ καὶ ὑσγινοβαφῆ ἀμπεχόμενος, οἰκέτας καὶ ζεύγη καὶ χρυσᾶ ἐκπώματα καὶ ἐλεφαντόποδας τραπέζας ἔχων, ὑφʼ ἁπάντων προσκυνούμενος, οὐδὲ προσβλέπων ἔτι ἡμᾶς· ἔναγχος γοῦν ἐγὼ μὲν ἰδὼν προσιόντα, χαῖρε, ἔφην, ὦ Σίμων, ὁ δὲ ἀγανακτήσας, εἴπατε, ἔφη, τῷ πτωχῷ τούτῳ μὴ κατασμικρύνειν μου τοὔνομα· οὐ γὰρ Σίμων, ἀλλὰ Σιμωνίδης ὀνομάζομαι. τὸ δὲ μέγιστον, ἤδη καὶ ἐρῶσιν αὐτοῦ αἱ γυναῖκες, ὁ δὲ θρύπτεται πρὸς αὐτὰς καὶ ὑπερορᾷ καὶ τὰς μὲν προσίεται καὶ ἵλεώς ἐστιν, αἱ δὲ ἀπειλοῦσιν ἀναρτήσειν αὑτὰς ἀμελούμεναι. ὁρᾷς ὅσων ἀγαθῶν ὁ χρυσὸς αἴτιος, εἴ γε καὶ μεταποιεῖ τοὺς ἀμορφοτέρους καὶ ἐρασμίους ἀπεργάζεται ὥσπερ ὁ ποιητικὸς ἐκεῖνος κεστός. ἀκούεις δὲ καὶ τῶν ποιητῶν λεγόντων ὦ χρυσέ, δεξίωμα κάλλιστον καὶ χρυσὸς γάρ ἐστιν ὃς βροτῶν ἔχει κράτη. ἀλλὰ τί μεταξὺ ἐγέλασας, ὦ ἀλεκτρυών;

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ὅτι ὑπʼ ἀγνοίας, ὦ Μίκυλλε, καὶ σὺ τὰ ὅμοια τοῖς πολλοῖς ἐξηπάτησαι περὶ τῶν πλουσίων οἱ δʼ εὖ ἴσθι πολὺ ὑμῶν ἀθλιώτερον τὸν βίον βιοῦσι· λέγω δέ σοι καὶ πένης καὶ πλούσιος πολλάκις γενόμενος καὶ ἅπαντος βίου πεπειραμένος· μετὰ μικρὸν δὲ καὶ αὐτὸς εἴσῃ ἕκαστα.

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νὴ Δία, καιρὸς γοῦν ἤδη καὶ σὲ εἰπεῖν ὅπως ἠλλάγης καὶ ἃ σύνοισθα τῷ βίῳ ἑκάστῳ.

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ἄκουε τοσοῦτόν γε προειδώς, μηδένα με σοῦ εὐδαιμονέστερον βιοῦντα ἑωρακέναι.

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ἐμοῦ, ὦ ἀλεκτρυών; οὕτω σοὶ γένοιτο· προάγῃ γάρ με λοιδορεῖσθαί σοι. ἀλλὰ εἰπὲ ἀπὸ Εὐφόρβου ἀρξάμενος ὅπως ἐς Πυθαγόραν μετεβλήθης, εἶτα ἑξῆς ἄχρι τοῦ ἀλεκτρυόνος· εἰκὸς γάρ σε ποικίλα καὶ ἰδεῖν καὶ παθεῖν ἐν πολυειδέσι τοῖς βίοις.

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ὡς μὲν ἐξ Ἀπόλλωνος τὸ πρῶτον ἡ ψυχή μοι καταπταμένη ἐς τὴν γῆν ἐνέδυ ἐς ἀνθρώπου σῶμα ἥντινα τὴν καταδίκην ἐκτελοῦσα, μακρὸν ἂν εἴη λέγειν, ἄλλως τε οὐδὲ ὅσιον οὔτε ἐμοὶ εἰπεῖν οὔτε σοὶ ἀκούειν τὰ τοιαῦτα. ἐπεὶ δὲ Εὔφορβος ἐγενόμην

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ἐγὼ δὲ πρό γε τούτου, ὦ θαυμάσιε, τίς ἦν; τοῦτό μοι πρότερον εἰπέ, εἰ κἀγώ ποτε ἠλλάγην ὥσπερ σύ.

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οἶδα πάνυ τοῦτο πεινήσας παρʼ ὅλην τὴν ἡμέραν, ἄχρι μοι βαθείας ἤδη ἑσπέρας ἧκες ὑποβεβρεγμένος τοὺς πέντε κυάμους ἐκείνους κομίζων, οὐ πάνυ δαψιλὲς τὸ δεῖπνον ἀλεκτρυόνι ἀθλητῇ ποτε γενομένῳ καὶ Ὀλύμπια οὐκ ἀφανῶς ἀγωνισαμένῳ.

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ἐπεὶ δὲ δειπνήσας ἐπανῆλθον, ἐκάθευδον εὐθὺς τοὺς κυάμους σοι παραβαλών, εἶτά μοι κατὰ τὸν Ὅμηρον ἀμβροσίην διὰ νύκτα θεῖὸς τις ὡς ἀληθῶς ὄνειρος ἐπιστὰς

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τὰ παρὰ τῷ Εὐκράτει πρότερον, ὦ Μίκυλλε, διήγησαι, καὶ τὸ δεῖπνον οἷον ἐγένετο καὶ τὰ ἐν τῷ συμποσίῳ πάντα· κωλύει γὰρ οὐδὲν αὖθίς σε δειπνεῖν ὥσπερ ὄνειρόν τινα τοῦ δείπνου ἐκείνου ἀναπλάττοντα καὶ ἀναμαρυκώμενον τῇ μνήμῃ τὰ βεβρωμένα.

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ὤιμην ἐνοχλήσειν καὶ ταῦτα διηγούμενος· ἐπεὶ δὲ σὺ προθυμῇ, καὶ δὴ λέγω. οὐ πρότερον, ὦ Πυθαγόρα, παρὰ πλουσίῳ τινὶ δειπνήσας ἐν ἅπαντι τῷ βίῳ, τύχῃ τινὶ ἀγαθῇ ἐντυγχάνω χθὲς τῷ Εὐκράτει, καὶ ἐγὼ μὲν προσειπὼν αὐτὸν ὥσπερ εἰώθειν δεσπότην ἀπηλλαττόμην, ὡς μὴ καταισχύναιμι αὐτὸν ἐν πενιχρῷ τῷ τρίβωνι συμπαρομαρτῶν, ὁ δέ, Μίκυλλε, φησί, θυγατρὸς τήμερον ἑστιῶ γενέθλια καὶ παρεκάλεσα τῶν φίλων μάλα πολλούς· ἐπεὶ δέ τινά φασιν αὐτῶν μαλακῶς ἔχοντα οὐχ οἷόν τε εἶναι συνδειπνεῖν μεθʼ ἡμῶν, σὺ ἀντʼ ἐκείνου ἧκε λουσάμενος, ἢν μὴ ὅ γε κληθεὶς αὐτὸς εἴπῃ ἀφίξεσθαι, ὡς νῦν γε ἀμφίβολός ἐστιν. τοῦτο ἀκούσας ἐγὼ προσκυνήσας ἀπῄειν εὐχόμενος ἅπασι θεοῖς ἠπίαλόν τινα ἢ πλευρῖτιν ἢ ποδάγραν ἐπιπέμψαι τῷ μαλακιζομένῳ ἐκείνῳ οὗ ἔφεδρος ἐγὼ καὶ ἀντίδειπνος καὶ διάδοχος ἐκεκλήμην· καὶ τὸ ἄχρι τοῦ λουτροῦ αἰῶνα μήκιστον ἐτιθέμην, συνεχὲς ἐπισκοπῶν ὁποσάπουν τὸ στοιχεῖον εἴη καὶ πηνίκα ἤδη λοῦσθαιλοῦσθαι Cobet: λελοῦσθαι MSS. δέοι.

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κἀπειδή ποτε ὁ καιρὸς ἀφίκετο, πρὸς τάχος ἐμαυτὸν ἀπορρύψας ἄπειμι κοσμίως μάλα ἐσχηματισμένος, ἀναστρέψας τὸ τριβώνιον ὡς ἐπὶ τοῦ καθαρωτέρου γένοιτο ἡ ἀναβολή·

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καταλαμβάνω τε πρὸς ταῖς θύραις ἄλλους τε πολλοὺς καὶ δὴ κἀκεῖνον φοράδην ὑπὸ τεττάρων κεκομισμένον, ᾧ με ὑποδειπνεῖν ἔδει, τὸν νοσεῖν λεγόμενον, καὶ ἐδήλου δὲ πονήρως ἔχων· ὑπέστενε γοῦν καὶ ὑπέβηττε καὶ ἐχρέμπτετο μύχιόν τι καὶ δυσπρόσοδον, ὠχρὸς ὅλος ὢν καὶ διῳδηκώς, ἀμφὶ τὰ ἑξήκοντα ἔτη σχεδόν· ἐλέγετο δὲ φιλόσοφός τις εἶναι τῶν πρὸς τὰ μειράκια φλυαρούντων. ὁ γοῦν πώγων μάλα τραγικὸς ἦν ἐς ὑπερβολὴν κουριῶν. καὶ αἰτιωμένου γε Ἀρχιβίου τοῦ ἰατροῦ διότι οὕτως ἔχων ἀφίκετο, τὰ καθήκοντα, ἔφη, οὐ χρὴ προδιδόναι, καὶ ταῦτα φιλόσοφον ἄνδρα, κἂν μυρίαι νόσοι ἐμποδὼν ἱστῶνται· ἡγήσεται γὰρ Εὐκράτης ὑπερεωρᾶσθαι πρὸς ἡμῶν. οὐ μὲν οὖν, εἶπον ἐγώ, ἀλλʼ ἐπαινέσεταί σε, ἢν οἴκοι παρὰ σαυτῷ μᾶλλον ἀποθανεῖν ἐθέλῃς ἤπερ ἐν τῷ συμποσίῳ, συναναχρεμψάμενος τὴν ψυχὴν μετὰ τοῦ φλέγματος ἐκεῖνος μὲν οὖν ὑπὸ μεγαλοφροσύνης οὐ προσεποιεῖτο ἀκηκοέναι τοῦ σκώμματος· ἐφίσταται δὲ μετὰ μικρὸν ὁ Εὐκράτης λελουμένος καὶ ἰδὼν τὸν Θεσμόπολιν — τοῦτο γὰρ ὁ φιλόσοφος ἐκαλεῖτο — διδάσκαλε, φησίν, εὖ μὲν ἐποίησας αὐτὸς ἥκων παρʼ ἡμᾶς, οὐ μεῖον δʼ ἄν τί σοι ἐγένετο, καὶ ἀπόντι γὰρ ἅπαντα ἑξῆς ἀπέσταλτο ἄν· καὶ ἅμα λέγων εἰσῄει χειραγωγῶν τὸν Θεσμόπολιν ἐπερειδόμενον καὶ τοῖς οἰκέταις.

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ἐγὼ μὲν οὖν ἀπιέναι παρεσκευαζόμην, ὁ δὲ ἐπιστραφεὶς καὶ ἐπὶ πολὺ ἐνδοιάσας, ἐπεί με πάνυ σκυθρωπὸν εἶδε, πάριθι, ἔφη, καὶ σύ, ὦ Μίκυλλε, καὶ συνδείπνει μεθʼ ἡμῶν· τὸν υἱὸν γὰρ ἐγὼ κελεύσω ἐν τῇ γυναικωνίτιδι μετὰ τῆς μητρὸς ἑστιᾶσθαι, ὡς σὺ χώραν ἔχῃς. εἰσῄειν οὖν μάτην λύκος χανὼν παρὰ μικρόν, αἰσχυνόμενος ὅτι ἐδόκουν ἐξεληλακέναι τοῦ συμποσίου τὸ παιδίον τοῦ Εὐκράτους.

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κἀπειδὴ κατακλίνεσθαι καιρὸς ἦν, πρῶτον μὲν ἀράμενοι ἀνέθεσαν τὸν Θεσμόπολιν οὐκ ἀπραγμόνως μὰ Δία πέντε οἶμαι νεανίσκοι εὐμεγέθεις, ὑπαυχένια περιβύσαντες αὐτῷ πάντοθεν, ὡς διαμένοι ἐν τῷ σχήματι καὶ ἐπὶ πολὺ καρτερεῖν δύναιτο. εἶτα μηδενὸς ἀνεχομένου πλησίον κατακεῖσθαι αὐτοῦ ἐμὲ ὑποκατακλίνουσι φέροντες, ὡς ὁμοτράπεζοι εἴημεν. τοὐντεῦθεν ἐδειπνοῦμεν, ὦ Πυθαγόρα, πολύοψόν τι καὶ ποικίλον δεῖπνον ἐπὶ χρυσοῦ πολλοῦ καὶ ἀργύρου· καὶ ἐκπώματα ἦν χρυσᾶ καὶ διάκονοι ὡραῖοι καὶ μουσουργοὶ καὶ γελωτοποιοὶ μεταξύ, καὶ ὅλως ἡδίστη τις ἦν ἡ διατριβή, πλὴν ἀλλʼ ἕν με ἐλύπει οὐ μετρίως, ὁ Θεσμόπολις ἐνοχλῶν καὶ ἀρετήν τινα πρός με διεξιὼν καὶ διδάσκων ὡς αἱ δύο ἀποφάσεις μίαν κατάφασιν ἀποτελοῦσι καὶ ὡς εἰ ἡμέρα ἐστί, νὺξ οὐκ ἔστιν, ἐνίοτε δὲ καὶ κέρατα ἔφασκεν εἶναί μοι· καὶ τοιαῦτα πολλὰ οὐδὲν δεομένῳ προσφιλοσοφῶν συνῄρει καὶ ὑπετέμνετο τὴν εὐφροσύνην, οὐκ ἐῶν ἀκούειν τῶν κιθαριζόντων ἢ ᾀδόντων. τοῦτο μέν σοι, ὦ ἀλεκτρυών, τὸ δεῖπνον.

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οὐχ ἥδιστον, ὦ Μίκυλλε, καὶ μάλιστα ἐπεὶ συνεκληρώθης τῷ λήρῳ ἐκείνῳ γέροντι.

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ἄκουε δὲ ἤδη καὶ τὸ ἐνύπνιον· ᾤμην γὰρ τὸν Εὐκράτην αὐτὸν ἄπαιδα ὄντα οὐκ οἶδʼ ὅπως ἀποθνήσκειν, εἶτα προσκαλέσαντά με καὶ διαθήκας θέμενον ἐν αἷς ὁ κληρονόμος ἦν ἁπάντων ἐγώ, μικρὸν ἐπισχόντα ἀποθανεῖν· ἐμαυτὸν δὲ παρελθόντα ἐς τὴν οὐσίαν τὸ μὲν χρυσίον καὶ τὸ ἀργύριον ἐξαντλεῖν σκάφαις τισὶ μεγάλαις ἀέναόν τε καὶ πολὺ ἐπιρρέον, τὰ δʼ ἄλλα, τὴν ἐσθῆτα καὶ τραπέζας καὶ ἐκπώματα καὶ διακόνους, πάντα ἐμὰ ὡς τὸ εἰκὸς εἶναι. εἶτα ἐξήλαυνον ἐπὶ λευκοῦ ζεύγους, ἐξυπτιάζων, περίβλεπτος ἅπασι τοῖς ὁρῶσι καὶ ἐπίφθονος. καὶ προέθεον πολλοὶ καὶ παρίππευονπαρίππευον Mehler: προίππευον MSS. καὶ εἵποντο πλείους. ἐγὼ δὲ τὴν ἐσθῆτα τὴν ἐκείνου ἔχων καὶ δακτυλίους βαρεῖς ὅσον ἑκκαίδεκα ἐξημμένος τῶν δακτύλων ἐκέλευον ἑστίασίν τινα λαμπρὰν εὐτρεπισθῆναι ἐς ὑποδοχὴν τῶν φίλων· οἱ δέ, ὡς ἐν ὀνείρῳ εἰκός, ἤδη παρῆσαν καὶ τὸ δεῖπνον εἰσεκομίζετο καὶ ὁ πότος συνεκροτεῖτο. ἐν τούτῳ ὄντα με καὶ φιλοτησίας προπίνοντα ἐν χρυσαῖς φιάλαις ἑκάστῳ τῶν παρόντων, ἤδη τοῦ πλακοῦντος ἐσκομιζομένου ἀναβοήσας ἀκαίρως συνετάραξας μὲν ἡμῖν τὸ συμπόσιον, ἀνέτρεψας δὲ τὰς τραπέζας, τὸν δὲ πλοῦτον ἐκεῖνον ὑπηνέμιον φέρεσθαι παρεσκεύασας. ἆρά σοι ἀλόγως ἀγανακτῆσαι κατὰ σοῦ δοκῶ; ὡς τριέσπερον ἂν ἡδέως ἐπεῖδον τὸν ὄνειρόν μοι γενόμενον.

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οὕτω φιλόχρυσος εἶ καὶ φιλόπλουτος, ὦ Μίκυλλε, καὶ μόνον τοῦτο ἐξ ἅπαντος θαυμάζεις καὶ ἡγῇ εὔδαιμον εἶναι, πολὺ κεκτῆσθαι χρυσίον;

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οὐκ ἐγὼ μόνος, ὦ Πυθαγόρα, τοῦτο, ἀλλὰ καὶ σὺ αὐτός, ὁπότε Εὔφορβος ἦσθα, χρυσὸν καὶ ἄργυρον ἐξημμένος τῶν βοστρύχων ᾔεις πολεμήσων τοῖς Ἀχαιοῖς, καὶ ἐν τῷ πολέμῳ, ἔνθα σιδηροφορεῖν ἄμεινον ἦν, σὺ δὲ καὶ τότε ἠξίους χρυσῷ ἀναδεδεμένος τοὺς πλοκάμους διακινδυνεύσειν. καί μοι δοκεῖ ὁ Ὅμηρος διὰ τοῦτο Χαρίτεσσιν ὁμοίας εἰπεῖν σου τὰς κόμας, ὅτι χρυσῷ τε καὶ ἀργύρῳ ἐσφήκωντο. μακρῷ γὰρ ἀμείνους δηλαδὴ καὶ ἐρασμιώτεραι ἐφαίνοντο συναναπεπλεγμέναι τῷ χρυσίῳ καὶ συναπολάμπουσαι μετʼ αὐτοῦ. καίτοι τὰ μὲν σά, ὦ χρυσοκόμη, μέτρια, εἰ Πάνθου υἱὸς ὢν ἐτίμας τὸ χρυσίον· ὁ δὲ πάντων θεῶν πατὴρ καὶ ἄνδρων, ὁ Κρόνου καὶ Ῥέας, ὁπότε ἠράσθη τῆς Ἀργολικῆς ἐκείνης μείρακος, οὐκ ἔχων εἰς ὅ τι ἐρασμιώτερον αὑτὸν μεταβάλοι οὐδὲ ὅπωςὅπως ἂν ἄλλως? ἂν διαφθείρειε τοῦ Ἀκρισίου τὴν φρουράν — ἀκούεις δήπου ὡς χρυσίον ἐγένετο καὶ ῥυεὶς διὰ τοῦ τέγους συνῆν τῇ ἀγαπωμένῃ. ὥστε τί ἄν σοι τὸ ἐπὶ τούτῳ ἔτι λέγοιμι, ὅσας μὲν χρείας παρέχεται ὁ χρυσός, ὡς δὲ οἷς ἂν παρῇ, καλούς τε αὐτοὺς καὶ σοφοὺς καὶ ἰσχυροὺς ἀπεργάζεται τιμὴν καὶ δόξαν προσάπτων, καὶ ἐξ ἀφανῶν καὶ ἀδόξων ἐνίοτε περιβλέπτους καὶ ἀοιδίμους ἐν βραχεῖ τίθησι;

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τὸν γείτονα γοῦν μοι τὸν ὁμότεχνον οἶσθα τὸν Σίμωνα, οὐ πρὸ πολλοῦ δειπνήσαντα παρʼ ἐμοί, ὅτε τὸ ἔτνος ἥψουν τοῖς Κρονίοις δύο τόμους τοῦ ἀλλᾶντος ἐμβαλών.

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οἶδα· τὸν σιμόν, τὸν βραχύν, ὃς τὸ κεραμεοῦν τρύβλιον ὑφελόμενος ᾤχετο ὑπὸ μάλης ἔχων μετὰ τὸ δεῖπνον, ὃ μόνον ἡμῖν ὑπῆρχεν· εἶδον γὰρ αὐτός, ὦ Μίκυλλε.

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οὐκοῦν ἐκεῖνος αὐτὸ κλέψας εἶτα ἀπωμόσατοἀπωμόσατο de Jong : ἐπωμόσατο MSS. θεοὺς τοσούτους; ἀλλὰ τί οὐκ ἐβόας καὶ ἐμήνυες τότε, ὦ ἀλεκτρυών, ληϊζομένους ἡμᾶς ὁρῶν;

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ἐκόκκυζον, ὃ μόνον μοι τότε δυνατὸν ἦν. τί δʼ οὖν ὁ Σίμων; ἐῴκεις γάρ τι περὶ αὐτοῦ ἐρεῖν.

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ἀνεψιὸς ἦν αὐτῷ πλούσιος ἐς ὑπερβολήν, Δριμύλος τοὔνομα. οὗτος ζῶν μὲν οὐδὲ ὀβολὸν ἔδωκε τῷ Σίμωνι — πῶς γάρ, ὃς οὐδὲ αὐτὸς ἥπτετο τῶν χρημάτων; ἐπεὶ δὲ ἀπέθανε πρῴην, ἅπαντα ἐκεῖνα κατὰ τοὺς νόμους Σίμωνός ἐστι, καὶ νῦν ἐκεῖνος ὁ τὰ ῥάκια τὰ πιναρά, ὁ τὸ τρύβλιον περιλείχων, ἄσμενος ἐξελαύνει ἁλουργῆ καὶ ὑσγινοβαφῆ ἀμπεχόμενος, οἰκέτας καὶ ζεύγη καὶ χρυσᾶ ἐκπώματα καὶ ἐλεφαντόποδας τραπέζας ἔχων, ὑφʼ ἁπάντων προσκυνούμενος, οὐδὲ προσβλέπων ἔτι ἡμᾶς· ἔναγχος γοῦν ἐγὼ μὲν ἰδὼν προσιόντα, χαῖρε, ἔφην, ὦ Σίμων, ὁ δὲ ἀγανακτήσας, εἴπατε, ἔφη, τῷ πτωχῷ τούτῳ μὴ κατασμικρύνειν μου τοὔνομα· οὐ γὰρ Σίμων, ἀλλὰ Σιμωνίδης ὀνομάζομαι. τὸ δὲ μέγιστον, ἤδη καὶ ἐρῶσιν αὐτοῦ αἱ γυναῖκες, ὁ δὲ θρύπτεται πρὸς αὐτὰς καὶ ὑπερορᾷ καὶ τὰς μὲν προσίεται καὶ ἵλεώς ἐστιν, αἱ δὲ ἀπειλοῦσιν ἀναρτήσειν αὑτὰς ἀμελούμεναι. ὁρᾷς ὅσων ἀγαθῶν ὁ χρυσὸς αἴτιος, εἴ γε καὶ μεταποιεῖ τοὺς ἀμορφοτέρους καὶ ἐρασμίους ἀπεργάζεται ὥσπερ ὁ ποιητικὸς ἐκεῖνος κεστός. ἀκούεις δὲ καὶ τῶν ποιητῶν λεγόντων· ὦ χρυσέ, δεξίωμα κάλλιστον καὶ χρυσὸς γάρ ἐστιν ὃς βροτῶν ἔχει κράτη. ἀλλὰ τί μεταξὺ ἐγέλασας, ὦ ἀλεκτρυών;

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ὅτι ὑπʼ ἀγνοίας, ὦ Μίκυλλε, καὶ σὺ τὰ ὅμοια τοῖς πολλοῖς ἐξηπάτησαι περὶ τῶν πλουσίων· οἱ δʼ εὖ ἴσθι πολὺ ὑμῶν ἀθλιώτερον τὸν βίον βιοῦσι· λέγω δέ σοι καὶ πένης καὶ πλούσιος πολλάκις γενόμενος καὶ ἅπαντος βίου πεπειραμένος· μετὰ μικρὸν δὲ καὶ αὐτὸς εἴσῃ ἕκαστα.

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νὴ Δία, καιρὸς γοῦν ἤδη καὶ σὲ εἰπεῖν ὅπως ἠλλάγης καὶ ἃ σύνοισθα τῷ βίῳ ἑκάστῳ.

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ἄκουε τοσοῦτόν γε προειδώς, μηδένα με σοῦ εὐδαιμονέστερον βιοῦντα ἑωρακέναι.

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ἐμοῦ, ὦ ἀλεκτρυών; οὕτω σοὶ γένοιτο· προάγῃ γάρ με λοιδορεῖσθαί σοι. ἀλλὰ εἰπὲ ἀπὸ Εὐφόρβου ἀρξάμενος ὅπως ἐς Πυθαγόραν μετεβλήθης, εἶτα ἑξῆς ἄχρι τοῦ ἀλεκτρυόνος· εἰκὸς γάρ σε ποικίλα καὶ ἰδεῖν καὶ παθεῖν ἐν πολυειδέσι τοῖς βίοις.

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ὡς μὲν ἐξ Ἀπόλλωνος τὸ πρῶτον ἡ ψυχή μοι καταπταμένη ἐς τὴν γῆν ἐνέδυ ἐς ἀνθρώπου σῶμα ἥντινα τὴν καταδίκην ἐκτελοῦσα, μακρὸν ἂν εἴη λέγειν, ἄλλως τε οὐδὲ ὅσιον οὔτε ἐμοὶ εἰπεῖν οὔτε σοὶ ἀκούειν τὰ τοιαῦτα. ἐπεὶ δὲ Εὔφορβος ἐγενόμην

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ἐγὼ δὲ πρό γε τούτου, ὦ θαυμάσιε, τίς ἦν; τοῦτό μοι πρότερον εἰπέ, εἰ κἀγώ ποτε ἠλλάγην ὥσπερ σύ.

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καὶ μάλα.

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τίς οὖν ἦν, εἴ τι ἔχεις εἰπεῖν; ἐθέλω γὰρ τοῦτο εἰδέναι.

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σύ; μύρμηξ Ἰνδικὸς τῶν τὸ χρυσίον ἀνορυττόντων.

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εἶτα ὤκνουν ὁ κακοδαίμων κἂν ὀλίγα τῶν ψηγμάτων ἥκειν ἐς τόνδε τὸν βίον ἐξ ἐκείνου ἐπισιτισάμενος; ἀλλὰ καί τί μετὰ τοῦτο ἔσομαι, εἰπέ· εἰκὸς γὰρ εἰδέναι σε. εἰ γάρ τι ἀγαθὸν εἴη, ἀπάγξομαι ἤδη ἀναστὰς ἀπὸ τοῦ παττάλου ἐφʼ οὗ σὺ ἕστηκας.

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οὐκ ἂν μάθοις τοῦτο οὐδεμιᾷ μηχανῇ. πλὴν ἀλλὰ ἐπείπερ Εὔφορβος ἐγενόμην — ἐπάνειμι γὰρ ἐπʼ ἐκεῖνα — ἐμαχόμην ἐν Ἰλίῳ καὶ ἀποθανὼν ὑπὸ Μενελάου χρόνῳ ὕστερον ἐς Πυθαγόραν ἧκον. τέως δὲ περιέμενον ἄοικος ἑστώς, ἄχρι δὴ ὁ Μνήσαρχος ἐξεργάσηταί μοι τὸν οἶκον.

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ἄσιτος ὤν, ὦ τάν, καὶ ἄποτος;

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καὶ μάλα· οὐδὲ γὰρ ἔδει τούτων ἢ μόνῳ τῷ σώματι.

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οὐκοῦν τὰ ἐν Ἰλίῳ μοι πρότερον εἰπέ. τοιαῦτα ἦν οἷά φησιν Ὅμηρος γενέσθαι αὐτά;

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πόθεν ἐκεῖνος ἠπίστατο, ὦ Μίκυλλε, ὃς γινομένων ἐκείνων κάμηλος ἐν Βάκτροις ἦν; ἐγὼ δὲ τοσοῦτὸν σοί φημι, ὑπερφυὲς μηδὲν γενέσθαι τότε, μήτε τὸν Αἴαντα οὕτω μέγαν μήτε τὴν Ἑλένην αὐτὴν οὕτω καλὴν ὡς οἴονται. εἶδον γὰρ λευκὴν μέν τινα καὶ ἐπιμήκη τὸν τράχηλον, ὡς εἰκάζειν κύκνου θυγατέρα εἶναι, τἆλλα δὲ πάνυ πρεσβῦτιν, ἡλικιῶτιν σχεδὸν τῆς Ἑκάβης, ἥν γε Θησεὺς πρῶτον ἁρπάσας ἐν Ἀφίδναις εἶχε κατὰ τὸν Ἡρακλέα γενόμενος, ὁ δὲ Ἡρακλῆς πρότερον εἷλε Τροίαν κατὰ τοὺς πατέρας ἡμῶν τοὺς τότε μάλιστα. διηγεῖτο γάρ μοι ὁ Πάνθους ταῦτα, κομιδῇ μειράκιον ὢν ἑωρακέναι λέγων τὸν Ἡρακλέα.

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τί δέ; ὁ Ἀχιλλεὺς τοιοῦτος ἦν, ἄριστος τὰ πάντα, ἢ μῦθος ἄλλως καὶ ταῦτα;

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ἐκείνῳ μὲν οὐδὲ συνηνέχθην, ὦ Μίκυλλε, οὐδʼ ἂν ἔχοιμί σοι οὕτως ἀκριβῶς τὰ παρὰ τοῖς Ἀχαιοῖς λέγειν πόθεν γάρ, πολέμιος ὤν; τὸν μέντοι ἑταῖρον αὐτοῦ τὸν Πάτροκλον οὐ χαλεπῶς ἀπέκτεινα διελάσας τῷ δορατίῳ.

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εἶτά σε ὁ Μενέλαος μακρῷ εὐχερέστερον. ἀλλὰ ταῦτα μὲν ἱκανῶς, τὰ Πυθαγόρου δὲ ἤδη λέγε.

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τὸ μὲν ὅλον, ὦ Μίκυλλε, σοφιστὴς ἄνθρωπος ἦν χρὴ γάρ, οἶμαι, τἀληθῆ λέγειν ἄλλως δὲ οὐκ ἀπαίδευτος οὐδὲ ἀμελέτητος τῶν καλλίστων μαθημάτων· ἀπεδήμησα δὲ καὶ εἰς Αἴγυπτον, ὡς συγγενοίμην τοῖς προφήταις ἐπὶ σοφίᾳ, καὶ ἐς τὰ ἄδυτα κατελθὼν ἐξέμαθον τὰς βίβλους τὰς Ὥρου καὶ Ἴσιδος, καὶ αὖθις εἰς Ἰταλίαν ἐκπλεύσας οὕτω διέθηκα τοὺς κατʼ ἐκεῖνα Ἕλληνας, ὥστε θεὸν ἦγόν με.

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ἤκουσα ταῦτα καὶ ὡς δόξειας ἀναβεβιωκέναι ἀποθανὼν καὶ ὡς χρυσοῦν τὸν μηρὸν ἐπιδείξαιό ποτε αὐτοῖς. ἐκεῖνο δέ μοι εἰπέ, τί σοι ἐπῆλθε νόμον ποιήσασθαι μήτε κρεῶν μήτε κυάμων ἐσθίειν;

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μὴ ἀνάκρινε ταῦτα, ὦ Μίκυλλε.

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διὰ τί, ὦ ἀλεκτρυών;

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ὅτι αἰσχύνομαι λέγειν πρὸς σὲ τὴν ἀλήθειαν περὶ αὐτῶν.

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καὶ μὴν οὐδὲν ὀκνεῖν χρὴ λέγειν πρὸς ἄνδρα σύνοικον καὶ φίλον δεσπότην γὰρ οὐκ ἂν ἔτι εἴποιμι.

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οὐδὲν ὑγιὲς οὐδὲ σοφὸν ἦν, ἀλλʼ ἑώρων ὅτι εἰ μὲν τὰ συνήθη καὶ ταὐτὰ τοῖς πολλοῖς νομίζοιμι, ἥκιστα ἐπισπάσομαι τοὺς ἀνθρώπους ἐς τὸ θαῦμα, ὅσῳ δʼ ἂν ξενίζοιμι, τοσούτῳ σεμνότερος ᾤμην αὐτοῖς ἔσεσθαι. διὰ τοῦτο καινοποιεῖν εἱλόμην ἀπόρρητον ποιησάμενος τὴν αἰτίαν, ὡς εἰκάζοντες ἄλλος ἄλλως ἅπαντες ἐκπλήττωνται καθάπερ ἐπὶ τοῖς ἀσαφέσι τῶν χρησμῶν. ὁρᾷς; καταγελᾷς μου καὶ σὺ ἐν τῷ μέρει.

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οὐ τοσοῦτον ὅσον Κροτωνιατῶν καὶ Μεταποντίνων καὶ Ταραντίνων καὶ τῶν ἄλλων ἀφώνων σοι ἑπομένων καὶ προσκυνούντων τὰ ἴχνη ἃ σὺ πατῶν ἀπολιμπάνοις.

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ἀποδυσάμενος δὲ τὸν Πυθαγόραν τίνα μετημφιέσω μετʼ αὐτόν;

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Ἀσπασίαν τὴν ἐκ Μιλήτου ἑταίραν.

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φεῦ τοῦ λόγου, καὶ γυνὴ γὰρ σὺν τοῖς ἄλλοις ὁ Πυθαγόρας ἐγένετο, καὶ ἦν ποτε χρόνος ὅτε καὶ σὺ ᾠοτόκεις, ὦ ἀλεκτρυόνων γενναιότατε, καὶ συνῆσθα Περικλεῖ Ἀσπασία οὖσα καὶ ἐκύεις ἀπʼ αὐτοῦ καὶ ἔρια ἔξαινες καὶ κρόκην κατῆγες καὶ ἐγυναικίζου ἐς τὸ ἑταιρικόν;

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πάντα ταῦτα ἐποίουν οὐ μόνος, ἀλλὰ καὶ Τειρεσίας πρὸ ἐμοῦ καὶ ὁ Ἐλάτου παῖς ὁ Καινεύς, ὥστε ὁπόσα ἂν ἀποσκώψῃς εἰς ἐμὲ, καὶ εἰς ἐκείνους ἀποσκώψας ἔσῃ.

- Μίκυλλος + Μίκυλλος +

τίς οὖν ἦν, εἴ τι ἔχεις εἰπεῖν; ἐθέλω γὰρ τοῦτο εἰδέναι.

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σύ; μύρμηξ Ἰνδικὸς τῶν τὸ χρυσίον ἀνορυττόντων.

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εἶτα ὤκνουν ὁ κακοδαίμων κἂν ὀλίγα τῶν ψηγμάτων ἥκειν ἐς τόνδε τὸν βίον ἐξ ἐκείνου ἐπισιτισάμενος; ἀλλὰ καὶ τί μετὰ τοῦτο ἔσομαι, εἰπέ· εἰκὸς γὰρ εἰδέναι σε. εἰ γάρ τι ἀγαθὸν εἴη, ἀπάγξομαι ἤδη ἀναστὰς ἀπὸ τοῦ παττάλου ἐφʼ οὗ σὺ ἕστηκας.

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οὐκ ἂν μάθοις τοῦτο οὐδεμιᾷ μηχανῇ. πλὴν ἀλλὰ ἐπείπερ Εὔφορβος ἐγενόμην — ἐπάνειμι γὰρ ἐπʼ ἐκεῖνα — ἐμαχόμην ἐν Ἰλίῳ καὶ ἀποθανὼν ὑπὸ Μενελάου χρόνῳ ὕστερον ἐς Πυθαγόραν ἧκον. τέως δὲ περιέμενον ἄοικος ἑστώς, ἄχρι δὴ ὁ Μνήσαρχος ἐξεργάσηταί μοι τὸν οἶκον.

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ἄσιτος ὤν, ὦ τάν, καὶ ἄποτος;

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καὶ μάλα· οὐδὲ γὰρ ἔδει τούτων ἢ μόνῳ τῷ σώματι.

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οὐκοῦν τὰ ἐν Ἰλίῳ μοι πρότερον εἰπέ. τοιαῦτα ἦν οἷά φησιν Ὅμηρος γενέσθαι αὐτά;

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πόθεν ἐκεῖνος ἠπίστατο, ὦ Μίκυλλε, ὃς γινομένων ἐκείνων κάμηλος ἐν Βάκτροις ἦν; ἐγὼ δὲ τοσοῦτόν σοί φημι, ὑπερφυὲς μηδὲν γενέσθαι τότε, μήτε τὸν Αἴαντα οὕτω μέγαν μήτε τὴν Ἑλένην αὐτὴν οὕτω καλὴν ὡς οἴονται. εἶδον γὰρ λευκὴν μέν τινα καὶ ἐπιμήκη τὸν τράχηλον, ὡς εἰκάζειν κύκνου θυγατέρα εἶναι, τἆλλα δὲ πάνυ πρεσβῦτιν, ἡλικιῶτιν σχεδὸν τῆς Ἑκάβης, ἥν γε Θησεὺς πρῶτον ἁρπάσας ἐν Ἀφίδναις εἶχε κατὰ τὸν Ἡρακλέα γενόμενος, ὁ δὲ Ἡρακλῆς πρότερον εἷλε Τροίαν κατὰ τοὺς πατέρας ἡμῶν τοὺς τότε μάλιστα. διηγεῖτο γάρ μοι ὁ Πάνθους ταῦτα, κομιδῇ μειράκιον ὢν ἑωρακέναι λέγων τὸν Ἡρακλέα.

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τί δέ; ὁ Ἀχιλλεὺς τοιοῦτος ἦν, ἄριστος τὰ πάντα, ἢ μῦθος ἄλλως καὶ ταῦτα;

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ἐκείνῳ μὲν οὐδὲ συνηνέχθην, ὦ Μίκυλλε, οὐδʼ ἂν ἔχοιμί σοι οὕτως ἀκριβῶς τὰ παρὰ τοῖς Ἀχαιοῖς λέγειν· πόθεν γάρ, πολέμιος ὤν; τὸν μέντοι ἑταῖρον αὐτοῦ τὸν Πάτροκλον οὐ χαλεπῶς ἀπέκτεινα διελάσας τῷ δορατίῳ.

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εἶτά σε ὁ Μενέλαος μακρῷ εὐχερέστερον. ἀλλὰ ταῦτα μὲν ἱκανῶς, τὰ Πυθαγόρου δὲ ἤδη λέγε.

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τὸ μὲν ὅλον, ὦ Μίκυλλε, σοφιστὴς ἄνθρωπος ἦν· χρὴ γάρ, οἶμαι, τἀληθῆ λέγειν· ἄλλως δὲ οὐκ ἀπαίδευτος οὐδὲ ἀμελέτητος τῶν καλλίστων μαθημάτων· ἀπεδήμησα δὲ καὶ εἰς Αἴγυπτον, ὡς συγγενοίμην τοῖς προφήταις ἐπὶ σοφίᾳ, καὶ ἐς τὰ ἄδυτα κατελθὼν ἐξέμαθον τὰς βίβλους τὰς Ὥρου καὶ Ἴσιδος, καὶ αὖθις εἰς Ἰταλίαν ἐκπλεύσας οὕτω διέθηκα τοὺς κατʼ ἐκεῖνα Ἕλληνας, ὥστε θεὸν ἦγόν με.

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ἤκουσα ταῦτα καὶ ὡς δόξειας ἀναβεβιωκέναι ἀποθανὼν καὶ ὡς χρυσοῦν τὸν μηρὸν ἐπιδείξαιό ποτε αὐτοῖς. ἐκεῖνο δέ μοι εἰπέ, τί σοι ἐπῆλθε νόμον ποιήσασθαι μήτε κρεῶν μήτε κυάμων ἐσθίειν;

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μὴ ἀνάκρινε ταῦτα, ὦ Μίκυλλε.

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διὰ τί, ὦ ἀλεκτρυών;

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ὅτι αἰσχύνομαι λέγειν πρὸς σὲ τὴν ἀλήθειαν περὶ αὐτῶν.

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καὶ μὴν οὐδὲν ὀκνεῖν χρὴ λέγειν πρὸς ἄνδρα σύνοικον καὶ φίλον· δεσπότην γὰρ οὐκ ἂν ἔτι εἴποιμι.

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οὐδὲν ὑγιὲς οὐδὲ σοφὸν ἦν, ἀλλʼ ἑώρων ὅτι εἰ μὲν τὰ συνήθη καὶ ταὐτὰ τοῖς πολλοῖς νομίζοιμι, ἥκιστα ἐπισπάσομαι τοὺς ἀνθρώπους ἐς τὸ θαῦμα, ὅσῳ δʼ ἂν ξενίζοιμι, τοσούτῳ σεμνότεροςσεμνότερος Seager : καινότερος MSS. ᾤμην αὐτοῖς ἔσεσθαι. διὰ τοῦτο καινοποιεῖν εἱλόμην ἀπόρρητον ποιησάμενος τὴν αἰτίαν, ὡς εἰκάζοντες ἄλλος ἄλλως ἅπαντες ἐκπλήττωνται καθάπερ ἐπὶ τοῖς ἀσαφέσι τῶν χρησμῶν. ὁρᾷς; καταγελᾷς μου καὶ σὺ ἐν τῷ μέρει.

+ Μίκυλλος +

οὐ τοσοῦτον ὅσον Κροτωνιατῶν καὶ Μεταποντίνων καὶ Ταραντίνων καὶ τῶν ἄλλων ἀφώνων σοι ἑπομένων καὶ προσκυνούντων τὰ ἴχνη ἃ σὺ πατῶν ἀπολιμπάνοις.

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+ Μίκυλλος +

ἀποδυσάμενος δὲ τὸν Πυθαγόραν τίνα μετημφιέσω μετʼ αὐτόν;

+ Ἀλεκτρυών +

Ἀσπασίαν τὴν ἐκ Μιλήτου ἑταίραν·

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φεῦ τοῦ λόγου, καὶ γυνὴ γὰρ σὺν τοῖς ἄλλοις ὁ Πυθαγόρας ἐγένετο, καὶ ἦν ποτε χρόνος ὅτε καὶ σὺ ᾠοτόκεις, ὦ ἀλεκτρυόνων γενναιότατε, καὶ συνῆσθα Περικλεῖ Ἀσπασία οὖσα καὶ ἐκύεις ἀπʼ αὐτοῦ καὶ ἔρια ἔξαινες καὶ κρόκην κατῆγες καὶ ἐγυναικίζου ἐς τὸ ἑταιρικόν;

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πάντα ταῦτα ἐποίουν οὐ μόνος, ἀλλὰ καὶ Τειρεσίας πρὸ ἐμοῦ καὶ ὁ Ἐλάτου παῖς ὁ Καινεύς, ὥστε ὁπόσα ἂν ἀποσκώψῃς εἰς ἐμὲ, καὶ εἰς ἐκείνους ἀποσκώψας ἔσῃ.

+ Μίκυλλος

τί οὖν; πότερος ἡδίων ὁ βίος σοι ἦν, ὅτε ἀνὴρ ἦσθα ἢ ὅτε σε ὁ Περικλῆς ὤπυιεν;

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ὁρᾷς οἷον τοῦτο ἠρώτησας, οὐδὲ τῷ Τειρεσίᾳ συνενεγκοῦσαν τὴν ἀπόκρισιν;

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ἀλλὰ κἂν σὺ μὴ εἴπῃς, ἱκανῶς ὁ Εὐριπίδης διέκρινε τὸ τοιοῦτον, εἰπὼν ὡς τρὶς ἂν ἐθέλοι παρʼ ἀσπίδα στῆναι ἢ ἅπαξ τεκεῖν.

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καὶ μὴν ἀναμνήσω σε, ὦ Μίκυλλε, οὐκ εἰς μακρὰν ὠδίνουσαν ἔσῃ γὰρ γυνὴ καὶ σὺ ἐν πολλῇ τῇ περιόδῳ πολλάκις.

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οὐκ ἀπάγξῃ, ὦ ἀλεκτρυών, ἅπαντας οἰόμενος Μιλησίους ἢ Σαμίους εἶναι; σὲ γοῦν φασι καὶ Πυθαγόραν ὄντα τὴν ὥραν λαμπρὸν πολλάκις Ἀσπασίαν γενέσθαι τῷ τυράννῳ.

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—τίς δὲ δὴ μετὰ τὴν Ἀσπασίαν ἀνὴρ ἢ γυνὴ αὖθις ἀνεφάνης;

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ὁ κυνικὸς Κράτης.

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ʼ Ὢ Διοσκόρω τῆς ἀνομοιότητος, ἐξ ἑταίρας φιλόσοφος.

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εἶτα βασιλεύς, εἶτα πένης, καὶ μετʼ ὀλίγον σατράπης, εἶτα ἵππος καὶ κολοιὸς καὶ βάτραχος καὶ ἄλλα μυρία μακρὸν ἂν γένοιτο καταριθμήσασθαι ἕκαστα· τὰ τελευταῖα δὲ ἀλεκτρυὼν πολλάκις, ἥσθην γὰρ τῷ τοιούτῳ βίῳ. καὶ παρὰ πολλοῖς ἄλλοις δουλεύσας καὶ πένησι καὶ πλουσίοις, τὰ τελευταῖα καὶ σοὶ νῦν σύνειμι καταγελῶν ὁσημέραι ποτνιωμένου καὶ οἰμώζοντος ἐπὶ τῇ πενίᾳ καὶ τοὺς πλουσίους θαυμάζοντος ὑπʼ ἀγνοίας τῶν ἐκείνοις προσόντων κακῶν. εἰ γοῦν ᾔδεις τὰς φροντίδας ἃς ἔχουσιν, ἐγέλας ἂν ἐπὶ σαυτῷ πρῶτον οἰηθέντι ὑπερευδαίμονα εἶναι τὸν πλοῦτον.

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οὐκοῦν, ὦ Πυθαγόρα — καίτοι τί μάλιστα χαίρεις καλούμενος, ὡς μὴ ἐπιταράττοιμι τὸν λόγον ἄλλοτε ἄλλον καλῶν;

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διοίσει μὲν οὐδὲν ἤν τε Εὔφορβον ἢ Πυθαγόραν, ἤν τε Ἀσπασίαν καλῇς ἢ Κράτητα· πάντα γὰρ ἐγὼ ταῦτά εἰμι. πλὴν τὸ νῦν ὁρώμενον τοῦτο ἀλεκτρυόνα ὀνομάζων ἄμεινον ἂν ποιοῖς, ὡς μὴ ἀτιμάζοις εὐτελὲς εἶναι δοκοῦν τὸ ὄρνεον, καὶ ταῦτα τοσαύτας ἐν αὑτῷ ψυχὰς ἔχον.

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οὐκοῦν, ὦ ἀλεκτρυών, ἐπειδὴ ἁπάντων σχεδὸν ἤδη τῶν βίων ἐπειράθης καὶ πάντα οἶσθα, λέγοις ἂν ἤδη σαφῶς ἰδίᾳ μὲν τὰ τῶν πλουσίων ὅπως βιοῦσιν, ἰδίᾳ δὲ τὰ πτωχικά, ὡς μάθω εἰ ἀληθῆ ταῦτα φὴς εὐδαιμονέστερον ἀποφαίνων με τῶν πλουσίων.

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ἰδοὺ δὴ οὕτως ἐπίσκεψαι, ὦ Μίκυλλε· σοὶ μὲν οὔτε πολέμου πολὺς λόγος, ἢν λέγηται ὡς οἱ πολέμιοι προσελαύνουσιν, οὐδὲ φροντίζεις μὴ τὸν ἀγρὸν τέμωσιν ἐμβαλόντες ἢ τὸν παράδεισον συμπατήσωσιν ἢ τὰς ἀμπέλους δῃώσωσιν, ἀλλὰ τῆς σάλπιγγος ἀκούων μόνον, εἴπερ ἄρα, περιβλέπεις τὸ κατὰ σεαυτόν, οἷ τραπόμενον χρὴ σωθῆναι καὶ τὸν κίνδυνον διαφυγεῖν οἱ δʼ εὐλαβοῦνται μὲν καὶ ἀμφʼ αὑτοῖς, ἀνιῶνται δὲ ὁρῶντες ἀπὸ τῶν τειχῶν ἀγόμενα καὶ φερόμενα ὅσα εἶχον ἐν τοῖς ἀγροῖς. καὶ ἤν τε εἰσφέρειν δέῃ, μόνοι καλοῦνται, ἤν τε ἐπεξιέναι, προκινδυνεύουσι στρατηγοῦντες ἢ ἱππαρχοῦντες· σὺ δὲ οἰσυΐνην ἀσπίδα ἔχων, εὐσταλὴς καὶ κοῦφος εἰς σωτηρίαν, ἕτοιμος ἑστιᾶσθαι τὰ ἐπινίκια, ἐπειδὰν θύῃ ὁ στρατηγὸς νενικηκώς.
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ἐν εἰρήνῃ τε αὖ σὺ μὲν τοῦ δήμου ὢν ἀναβὰς εἰς ἐκκλησίαν τυραννεῖς τῶν πλουσίων, οἱ δὲ φρίττουσι καὶ ὑποπτήσσουσι καὶ διανομαῖς ἱλάσκονταί σε. λουτρὰ μὲν γὰρ ὡς ἔχοις καὶ θεάματα καὶ τἆλλα διαρκῆ ἅπαντα, ἐκεῖνοι πονοῦσι, σὺ δὲ ἐξεταστὴς καὶ δοκιμαστὴς πικρὸς ὥσπερ δεσπότης, οὐδὲ λόγου μεταδιδοὺς ἐνίοτε, κἄν σοι δοκῇ κατεχαλάζησας αὐτῶν ἀφθόνους τοὺς λίθους ἢ τὰς οὐσίας αὐτῶν ἐδήμευσας· οὔτε δὲ συκοφάντην δέδιας αὐτὸς οὔτε λῃστὴν μὴ ὑφέληται τὸ χρυσίον ὑπερβὰς τὸ θριγκίον ἢ διορύξας τὸν τοῖχον, οὔτε πράγματα ἔχεις λογιζόμενος ἢ ἀπαιτῶν ἢ τοῖς καταράτοις οἰκονόμοις διαπυκτεύων καὶ πρὸς τοσαύτας φροντίδας μεριζόμενος, ἀλλὰ κρηπῖδα συντελέσας ἑπτὰ ὀβολοὺς τὸν μισθὸν ἔχων, ἀπαναστὰς περὶ δείλην ὀψίαν λουσάμενος, ἢν δοκῇ, σαπέρδην τινὰ ἢ μαινίδας ἢ κρομμύων κεφαλίδας ὀλίγας πριάμενος εὐφραίνεις σεαυτὸν ᾅδων τὰ πολλὰ καὶ τῇ βελτίστῃ Πενίᾳ προσφιλοσοφῶν.
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ὥστε διὰ ταῦτα ὑγιαίνεις τε καὶ ἔρρωσαι τὸ σῶμα καὶ διακαρτερεῖς πρὸς τὸ κρύος· οἱ πόνοι γάρ σε παραθήγοντες οὐκ εὐκαταφρόνητον ἀνταγωνιστὴν ἀποφαίνουσι πρὸς τὰ δοκοῦντα τοῖς ἄλλοις ἄμαχα εἶναι. ἀμέλει οὐδέν σοι τῶν χαλεπῶν τούτων νοσημάτων πρόσεισιν, ἀλλʼ ἤν ποτε κοῦφος πυρετὸς ἐπιλάβηται, πρὸς ὀλίγον ὑπηρετήσας αὐτῷ ἀνεπήδησας εὐθὺς ἀποσεισάμενος τὴν ἄσην, ὁ δὲ φεύγει αὐτίκα φοβηθείς, ψυχροῦ σε ὁρῶν ἐμφορούμενον καὶ μακρὰ οἰμώζειν λέγοντα ταῖς ἰατρικαῖς περιόδοις· οἱ δὲ ὑπʼ ἀκρασίας ἄθλιοι τί τῶν κακῶν οὐκ ἔχουσι, ποδάγρας καὶ φθόας καὶ περιπλευμονίας καὶ ὑδέρους; αὗται γὰρ τῶν πολυτελῶν ἐκείνων δείπνων ἀπόγονοι.

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τοιγαροῦν οἱ μὲν αὐτῶν ὥσπερ ὁ Ἴκαρος ἐπὶ πολὺ ἄραντες αὑτοὺς καὶ πλησιάσαντες τῷ ἡλίῳ οὐκ εἰδότες ὅτι κηρῷ ʼἥρμοστο αὐτοῖς ἡ πτέρωσις, μέγαν ἐνίοτε τὸν πάταγον ἐποίησαν ἐπὶ κεφαλὴν ἐς πέλαγος ἐμπεσόντες· ὅσοι δὲ κατὰ τὸν Δαίδαλον μὴ πάνυ μετέωρα μηδὲ ὑψηλὰ ἐφρόνησαν ἀλλὰ πρόσγεια, ὡς νοτίζεσθαι ἐνίοτε τῇ ἅλμῃ τὸν κηρόν, ὡς τὸ πολὺ οὗτοι ἀσφαλῶς διέπτησαν.

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ἐπιεικεῖς τινας καὶ συνετοὺς λέγεις.

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τῶν μέντοι γε ἄλλων, ὦ Μίκυλλε, τὰς ναυαγίας αἰσχρὰς ἴδοις ἄν, ὅταν ὁ Κροῖσος περιτετιλμένος τὰ πτερὰ γέλωτα παρέχῃ Πέρσαις ἀναβαίνων ἐπὶ τὴν πυρὰν ἢ Διονύσιος καταλυθεὶς τῆς τυραννίδος ἐν Κορίνθῳ γραμματιστὴς βλέπηται, μετὰ τηλικαύτην ἀρχὴν παιδία συλλαβίζειν διδάσκων.

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εἰπέ μοι, ὦ ἀλεκτρυών, σὺ δὲ ὁπότε βασιλεὺς ἦσθα — φὴς γὰρ καὶ βασιλεῦσαί ποτε — ποίου τινὸς ἐπειράθης ἐκείνου τοῦ βίου; ἦ που πανευδαίμων ἦσθα, τὸ κεφάλαιον ὅ τι πέρ ἐστι τῶν ἀγαθῶν ἁπάντων ἔχων;

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μηδὲ ἀναμνήσῃς με, ὦ Μίκυλλε, οὕτω τρισάθλιος ἦν τότε, τοῖς μὲν ἔξω πᾶσιν ὅπερ ἔφησθα πανευδαίμων εἶναι δοκῶν, ἔνδοθεν δὲ μυρίαις ἀνίαις συνών.

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τίσι ταύταις; παράδοξα γὰρ καὶ οὐ πάνυ τι πιστὰ φής.

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ἦρχον μὲν οὐκ ὀλίγης χώρας, ὦ Μίκυλλε, παμφόρου τινὸς καὶ πλήθει ἀνθρώπων καὶ κάλλει πόλεων ἐν ταῖς μάλιστα θαυμάζεσθαι ἀξίας ποταμοῖς τε ναυσιπόροις καταρρεομένης καὶ θαλάττῃ εὐόρμῳ χρωμένης, καὶ στρατιὰ ἦν πολλὴ καὶ ἵππος συγκεκροτημένη καὶ δορυφορικὸν οὐκ ὀλίγον καὶ τριήρεις καὶ χρημάτων πλῆθος ἀνάριθμον καὶ χρυσὸς πάμπολυς καὶ ἡ ἄλλη τῆς ἀρχῆς τραγῳδία πᾶσα ἐς ὑπερβολὴν ἐξωγκωμένη, ὥστε ὁπότε προΐοιμι, οἱ μὲν πολλοὶ προσεκύνουν καὶ θεόν τινα ὁρᾶν ᾤοντο καὶ ἄλλοι ἐπʼ ἄλλοις συνέθεον ὀψόμενοί με, οἱ δὲ καὶ ἐπὶ τὰ τέγη ἀνιόντες ἐν μεγάλῳ ἐτίθεντο ἀκριβῶς ἑωρακέναι τὸ ζεῦγος, τὴν ἐφεστρίδα, τὸ διάδημα, τοὺς προπομπεύοντας, τοὺς ἑπομένους. ἐγὼ δὲ εἰδὼς ὁπόσα με ἠνία καὶ ἔστρεφεν, ἐκείνοις μὲν τῆς ἀνοίας συνεγίνωσκον, ἐμαυτὸν δὲ ἠλέουν ὅμοιον ὄντα τοῖς μεγάλοις ἐκείνοις κολοσσοῖς, οἵους ἢ Φειδίας ἢ Μύρων ἢ Πραξιτέλης ἐποίησεν· κἀκείνων γὰρ ἕκαστος ἔκτοσθεν μὲν Ποσειδῶν τις ἢ Ζεύς ἐστι πάγκαλος ἐκ χρυσίου καὶ ἐλέφαντος συνειργασμένος, κεραυνὸν ἢ ἀστραπὴν ἢ τρίαιναν ἔχων ἐν τῇ δεξιᾷ, ἢν δὲ ὑποκύψας ἴδῃς τὰ γʼ ἔνδον, ὄψει μοχλούς τινας καὶ γόμφους καὶ ἥλους διαμπὰξ πεπερονημένους καὶ κορμοὺς καὶ σφῆνας καὶ πίτταν καὶ πηλὸν καὶ τοιαύτην τινὰ πολλὴν ἀμορφίαν ὑποικουροῦσαν· ἐῶ λέγειν μυῶν πλῆθος ἢ μυγαλῶν ἐμπολιτευόμενον αὐτοῖς ἐνίοτε. τοιοῦτόν τι καὶ βασιλεία ἐστίν.

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οὐδέπω ἔφησθα τὸν πηλὸν καὶ τοὺς γόμφους καὶ μοχλοὺς οἵτινες εἶεν τῆς ἀρχῆς, οὐδὲ τὴν ἀμορφίαν ἐκείνην τὴν πολλὴν ἥτις ἐστὶν ὡς τὸ γε ἐξελαύνειν ἀποβλεπόμενον καὶ τοσούτων ἄρχοντα καὶ προσκυνούμενον δαιμονίως ἔοικέ σου τῷ κολοσσιαίῳ παραδείγματι· θεσπέσιον γάρ τι καὶ τοῦτο. σὺ δὲ τὰ ἔνδον ἤδη τοῦ κολοσσοῦ λέγε.

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τί πρῶτον εἴπω σοι, ὦ Μίκυλλε; τοὺς φόβους καὶ τὰ δείματα καὶ ὑποψίας καὶ μῖσος τὸ παρὰ τῶν συνόντων καὶ ἐπιβουλάς, καὶ διὰ ταῦτα ὕπνον τε ὀλίγον, ἐπιπόλαιον κἀκεῖνον, καὶ ταραχῆς μεστὰ ὀνείρατα καὶ ἐννοίας πολυπλόκους καὶ ἐλπίδας ἀεὶ πονηράς, ἢ τὴν ἀσχολίαν καὶ χρηματισμοὺς καὶ δίκας καὶ ἐκστρατείας καὶ προστάγματα καὶ συνθήματα καὶ λογισμούς; ὑφʼ ὧν οὐδὲ ὄναρ ἀπολαῦσαί τινος ἡδέος ἐγγίνεται, ἀλλʼ ἀνάγκη ὑπὲρ ἁπάντων μόνον διασκοπεῖσθαι καὶ μυρία ἔχειν πράγματα· οὐδὲ γὰρ Ἀτρείδην Ἀγαμέμνονα ὕπνος ἔχε γλυκερὸς πολλὰ φρεσὶν ὁρμαίνοντα, καὶ ταῦτα ῥεγκόντων Ἀχαιῶν ἁπάντων. λυπεῖ δὲ τὸν μὲν Λυδὸν υἱὸς κωφὸς ὤν, τὸν Πέρσην δὲ Κλέαρχος Κύρῳ ξενολογῶν, ἄλλον δὲ Δίων πρὸς οὖς τισι τῶν Συρακουσίων κοινολογούμενος, καὶ ἄλλον Παρμενίων ἐπαινούμενος καὶ Περδίκκαν Πτολεμαῖος καὶ Πτολεμαῖον Σέλευκος· ἀλλὰ κἀκεῖνα λυπεῖ, ὁ ἐρώμενος πρὸς ἀνάγκην συνὼν καὶ παλλακὶς ἄλλῳ χαίρουσα καὶ ἀποστήσεσθαί τινες λεγόμενοι καὶ δύʼ ἢ τέτταρες τῶν δορυφόρων πρὸς ἀλλήλους διαψιθυρίζοντες. τὸ δὲ μέγιστον, ὑφορᾶσθαι δεῖ μάλιστα τοὺς φιλτάτους κἀξ ἐκείνων ἀεί τι δεινὸν ἐλπίζειν ἥξειν. ἐγὼ γοῦν ὑπὸ τοῦ παιδὸς ἀπέθανον ἐκ φαρμάκων, ὁ δὲ καὶ αὐτὸς ὑπὸ τοῦ ἐρωμένου, τὸν δὲ ἄλλος ἴσως ὁμοιότροπος θάνατος κατέλαβεν.

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ἄπαγε, δεινὰ ταῦτα φής, ὦ ἀλεκτρυών. ἐμοὶ γοῦν πολὺ ἀσφαλέστερον σκυτοτομεῖν ἐπικεκυφότα ἢ πίνειν ἀπὸ χρυσῆς φιάλης κωνείῳ ἢ ἀκονίτῳ συνανακραθεῖσαν φιλοτησίαν ὁ γοῦν κίνδυνος ἐμοὶ μέν, εἰ παρολίσθοι τὸ σμιλίον καὶ ἁμάρτοι τῆς τομῆς τῆς ἐπʼ εὐθύ, ὀλίγον τι αἱμάξαι τοὺς δακτύλους ἐντεμόντα· οἱ δέ, ὡς φής, θανάσιμα εὐωχοῦνται, καὶ ταῦτα μυρίοις κακοῖς συνόντες. εἶτʼ ἐπειδὰν πέσωσιν, ὅμοιοι μάλιστα φαίνονται τοῖς τραγικοῖς ὑποκριταῖς, ὧν πολλοὺς ἰδεῖν ἔνεστι τέως μὲν Κέκροπας δῆθεν ὄντας ἢ Σισύφους ἢ Τηλέφους, διαδήματα ἔχοντας καὶ ξίφη ἐλεφαντόκωπα καὶ ἐπίσειστον κόμην καὶ χλαμύδα· χρυσόπαστον, ἢν δέ, οἷα πολλὰ γίνεται, κενεμβατήσας τις αὐτῶν ἐν μέσῃ τῇ σκηνῇ καταπέσῃ, γέλωτα δηλαδὴ παρέχει τοῖς θεαταῖς τοῦ προσωπείου μὲν συντριβέντος αὐτῷ διαδήματι, ᾑμαγμένης δὲ τῆς ἀληθοῦς κεφαλῆς τοῦ ὑποκριτοῦ καὶ τῶν σκελῶν ἐπὶ πολὺ γυμνουμένων, ὡς τῆς τε ἐσθῆτος τὰ ἔνδοθεν φαίνεσθαι ῥάκια δύστηνα ὄντα καὶ τῶν ἐμβατῶν τὴν ὑπόδεσιν ἀμορφοτάτην καὶ οὐχὶ κατὰ λόγον τοῦ ποδός. ὁρᾷς ὅπως με καὶ εἰκάζειν ἐδίδαξας ἤδη, ὦ βέλτιστε ἀλεκτρυών; ἀλλὰ τυραννὶς μὲν τοιοῦτόν τι ὤφθη οὖσα. ἵππος δὲ ἢ κύων ἢ ἰχθὺς ἢ βάτραχος ὁπότε γένοιο, πῶς ἔφερες ἐκείνην τὴν διατριβήν;

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μακρὸν τοῦτον ἀνακινεῖς τὸν λόγον καὶ οὐ τοῦ παρόντος καιροῦ· πλὴν τό γε κεφάλαιον, οὐδεὶς ὅστις οὐκ ἀπραγμονέστερος τῶν βίων ἔδοξέ μοι τοῦ ἀνθρωπείου, μόναις ταῖς φυσικαῖς ἐπιθυμίαις καὶ ʼχρείαις συμμεμετρημένος· τελώνην δὲ ἵππον ἢ συκοφάντην βάτραχον ἢ σοφιστὴν κολοιὸν ἢ ὀψοποιὸν κώνωπα ἢ κίναιδον ἀλεκτρυόνα καὶ τἆλλα ὅσα ὑμεῖς ἐπιτηδεύετε, οὐκ ἂν ἴδοις ἐν ἐκείνοις.

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ἀληθῆ ἴσως ταῦτα, ὦ ἀλεκτρυών. ἐγὼ δὲ ὃ πέπονθα οὐκ αἰσχύνομαι πρὸς σὲ εἰπεῖν οὐδέπω δύναμαι ἀπομαθεῖν τὴν ἐπιθυμίαν ἣν ἐκ παίδων εἶχον πλούσιος γενέσθαι, ἀλλὰ μὴν καὶ τοὐνύπνιον ἔτι πρὸ τῶν ὀφθαλμῶν ἕστηκεν ἐπιδεικνύμενον τὸ χρυσίον, καὶ μάλιστα ἐπὶ τῷ καταράτῳ Σίμωνι ἀποπνίγομαι τρυφῶντι ἐν ἀγαθοῖς τοσούτοις.

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ἐγώ σε ἰάσομαι, ὦ Μίκυλλε· καὶ ἐπείπερ ἔτι νύξ ἐστιν, ἐξαναστὰς ἕπου μοι· ἀπάξω γάρ σε παρʼ αὐτὸν ἐκεῖνον τὸν Σίμωνα καὶ εἰς τὰς τῶν ἄλλων πλουσίων οἰκίας, ὡς ἴδοις οἷα τὰ παρʼ αὐτοῖς ἐστι.

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πῶς τοῦτο, κεκλεισμένων τῶν θυρῶν; εἰ μὴ καὶ τοιχωρυχεῖν γε σύ με ἀναγκάσεις.

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οὐδαμῶς, ἀλλʼ ὁ Ἑρμῆς, οὗπερ ἱερός εἰμι, ἐξαίρετον ἔδωκέ μοι τοῦτο, ἤν τις τὸ οὐραῖον πτερὸν τὸ μήκιστον, ὃ διʼ ἁπαλότητα ἐπικαμπές ἐστι —

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δύο δʼ ἔστι σοι τοιαῦτα.

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τὸ δεξιὸν τοίνυν ὅτῳ ἂν ἐγὼ ἀποσπάσαι παράσχω καὶ ἔχειν,ἐς ὅσον ἂν βούλωμαι ἀνοίγειν τε ὁ τοιοῦτος πᾶσαν θύραν δύναται καὶ ὁρᾶν ἅπαντα οὐχ ὁρώμενος αὐτός.

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ἐλελήθεις με, ὦ ἀλεκτρυών, καὶ σὺ γόης ὤν. ἐμοὶ δʼ οὖν ἢν τοῦτο ἅπαξ παράσχῃς, ὄψει τὰ Σίμωνος πάντα ἐν βραχεῖ δεῦρο μετενηνεγμένα· μετοίσω γὰρ αὐτὰ παρεισελθών, ὁ δὲ αὖθις περιτρώξεται ἀποτείνων τὰ καττύματα.

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οὐ θέμις γενέσθαι τοῦτο· παρήγγειλε γὰρ ὁ Ἑρμῆς, ἤν τι τοιοῦτον ἐργάσηται ὁ ἔχων τὸ πτερόν, ἀναβοήσαντά με καταφωρᾶσαι αὐτόν.

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ἀπίθανον λέγεις, κλέπτην τὸν Ἑρμῆν αὐτὸν ὄντα τοῖς ἄλλοις φθονεῖν τοῦ τοιούτου. ἀπίωμεν δʼ ὅμως· ἀφέξομαι γὰρ τοῦ χρυσίου, ἢν δύνωμαι.

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ἀπότιλον, ὦ Μίκυλλε, πρότερον τὸ πτίλον τί τοῦτο; ἄμφω ἀπέτιλας.

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ἀσφαλέστερον οὕτως, ὦ ἀλεκτρυών, καὶ σοὶ ἧττον ἂν ἄμορφον τὸ πρᾶγμα εἴη, ὡς μὴ χωλεύοις διὰ θάτερον τῆς οὐρᾶς μέρος.

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εἶεν. ἐπὶ τὸν Σίμωνα πρῶτον ἄπιμεν ἢ παρʼ ἄλλον τινὰ τῶν πλουσίων;

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οὐ μὲν οὖν, ἀλλὰ παρὰ τὸν Σίμωνα, ὃς ἀντὶ δισυλλάβου τετρασύλλαβος ἤδη πλουτήσας εἶναι ἀξιοῖ. καὶ δὴ πάρεσμεν ʼἐπὶ τὰς θύρας. τί οὖν ποιῶ τὸ μετὰ τοῦτο;

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ἐπίθες τὸ πτερὸν ἐπὶ τὸ κλεῖθρον.

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ἰδοὺ δή. ὦ Ἡράκλεις, ἀναπέπταται ὥσπερ ὑπὸ κλειδὶ ἡ θύρα.

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ἡγοῦ ἐς τὸ πρόσθεν. ὁρᾷς αὐτὸν ἀγρυπνοῦντα καὶ λογιζόμενον;

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ὁρῶ νὴ Δία πρὸς ἀμαυράν γε καὶ διψῶσαν τὴν θρυαλλίδα, καὶ ὠχρὸς δὲ ἐστὶν οὐκ οἶδʼ ὅθεν, ἀλεκτρυών, καὶ κατέσκληκεν ὅλος ἐκτετηκώς, ὑπὸ φροντίδων δηλαδή· οὐ γὰρ νοσεῖν ἄλλως ἐλέγετο.

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ἄκουσον ἅ φησιν εἴσῃ γὰρ ὅθεν οὕτως ἔχει.

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οὐκοῦν τάλαντα μὲν ἑβδομήκοντα ἐκεῖνα πάνυ ἀσφαλῶς ὑπὸ τῇ κλίνῃ κατορώρυκται καὶ οὐδεὶς ἄλλος οἶδε, τὰ δὲ ἑκκαίδεκα εἶδεν, οἶμαι, Σωσύλος ὁ ἱπποκόμος ὑπὸ τῇ φάτνῃ κατακρύπτοντά με· ὅλος γοῦν περὶ τὸν ἱππῶνά ἐστιν, οὐ πάνυ ἐπιμελὴς ἄλλως οὐδὲ φιλόπονος ὤν. εἰκὸς δὲ ἡρπάσθαι πολλῷ πλείω τούτων, ἢ πόθεν γὰρ ὁ Τίβειος τάριχος αὑτῷ οὕτω μέγα ὠψωνηκέναι χθὲς ἐλέγετο ἢ τῇ γυναικὶ ἐλλόβιον ἐωνῆσθαι πέντε δραχμῶν ὅλων; τἀμὰ οὗτοι σπαθῶσι τοῦ κακοδαίμονος. ἀλλʼ οὐδὲ τὰ ἐκπώματα ἐν ἀσφαλεῖ μοι ἀπόκειται τοσαῦτα ὄντα· δέδια γοῦν μή τις ὑπορύξας τὸν τοῖχον ὑφέληται αὐτά· πολλοὶ φθονοῦσι καὶ ἐπιβουλεύουσί μοι, καὶ μάλιστα ὁ γείτων Μίκυλλος.

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νὴ Δία· σοὶ γὰρ ὅμοιος ἐγὼ καὶ τὰ τρύβλια ὑπὸ μάλης ἄπειμι ἔχων.

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σιώπησον, Μίκυλλε, μὴ καταφωράσῃ παρόντας ἡμᾶς.

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ἄριστον γοῦν ἄγρυπνον αὐτὸν φυλάττειν ἅπασαν περίειμι διαναστὰς ἐν κύκλῳ τὴν οἰκίαν. τίς οὗτος; ὁρῶ σέ γε, τοιχωρύχε μὰ Δία, ἐπεὶ κίων γε ὢν τυγχάνεις, εὖ ἔχει. ἀριθμήσω αὖθις ἀνορύξας τὸ χρυσίον, μὴ τί με πρῴην διέλαθεν. ἰδοὺ πάλιν ἐψόφηκέ τις· ἐπʼ ἐμὲ δηλαδή· πολιορκοῦμαι καὶ ἐπιβουλεύομαι πρὸς ἁπάντων. ποῦ μοι τὸ ξιφίδιον; ἂν λάβω τινὰ , θάπτωμεν αὖθις τὸ χρυσίον.

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τοιαῦτα μέν σοι, ὦ Μίκυλλε, τὰ Σίμωνος. ἀπίωμεν δὲ καὶ παρʼ ἄλλον τινά, ἕως ἔτι ὀλίγον τῆς νυκτὸς λοιπόν ἐστιν.

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ὁ κακοδαίμων, οἷον βιοῖ τὸν βίον. ἐχθροῖς οὕτω πλουτεῖν γένοιτο, κατὰ κόρρης δʼ οὖν πατάξας αὐτὸν ἀπελθεῖν βούλομαι.

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τίς ἐπάταξέ με; λῃστεύομαι ὁ δυστυχής.

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οἴμωζε καὶ ἀγρύπνει καὶ ὅμοιος γίγνου τὸ χρῶμα τῷ χρυσῷ προστετηκὼς αὐτῷ. ἡμεῖς δὲ παρὰ Γνίφωνα, εἰ δοκεῖ, τὸν δανειστὴν ἴωμεν. οὐ μακρὰν δὲ καὶ οὗτος οἰκεῖ. ἀνέῳγε καὶ αὕτη ἡμῖν ἡ θύρα.

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ὁρᾷς ἐπαγρυπνοῦντα καὶ τοῦτον ἐπὶ φροντίδων, ἀναλογιζόμενον τοὺς τόκους καὶ τοὺς δακτύλους κατεσκληκότα, ὃν δεήσει μετʼ ὀλίγον πάντα ταῦτα καταλιπόντα σίλφην ἢ ἐμπίδα ἢ κυνόμυιαν γενέσθαι;

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ὁρῶ κακοδαίμονα καὶ ἀνόητον ἄνθρωπον οὐδὲ νῦν πολὺ τῆς σίλφης ἢ ἐμπίδος ἄμεινον βιοῦντα. ὡς δὲ καὶ οὗτος ἐκτέτηκεν ὅλος ὑπὸ τῶν λογισμῶν. ἐπʼ ἄλλον ἀπίωμεν.

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παρὰ τὸν σὸν Εὐκράτην, εἰ δοκεῖ. καὶ ἰδοὺ γάρ, ἀνέῳγε καὶ αὕτη ἡ θύρα· ὥστε εἰσίωμεν.

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ἅπαντα ταῦτα μικρὸν ἔμπροσθεν ἐμὰ ἦν.

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ἔτι γὰρ σὺ ὀνειροπολεῖς τὸν πλοῦτον; ὁρᾷς δʼ οὖν τὸν Εὐκράτην αὐτὸν μὲν ὑπὸ τοῦ οἰκέτου πρεσβύτην ἄνθρωπον ;

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ὁρῶ νὴ Δία καταπυγοσύνην καὶ πασχητιασμόν τινα καὶ ἀσέλγειαν οὐκ ἀνθρωπίνην τὴν γυναῖκα δὲ ἑτέρωθι ὑπὸ τοῦ μαγείρου καὶ αὐτήν

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- Ἀλεκτρυών + Ἀλεκτρυών +

ὁρᾷς οἷον τοῦτο ἠρώτησας, οὐδὲ τῷ Τειρεσίᾳ συνενεγκοῦσαν τὴν ἀπόκρισιν;

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ἀλλὰ κἂν σὺ μὴ εἴπῃς, ἱκανῶς ὁ Εὐριπίδης διέκρινε τὸ τοιοῦτον, εἰπὼν ὡς τρὶς ἂν ἐθέλοι παρʼ ἀσπίδα στῆναι ἢ ἅπαξ τεκεῖν.

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καὶ μὴν ἀναμνήσω σε, ὦ Μίκυλλε, οὐκ εἰς μακρὰν ὠδίνουσαν· ἔσῃ γὰρ γυνὴ καὶ σὺ ἐν πολλῇ τῇ περιόδῳ πολλάκις.

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οὐκ ἀπάγξῃ, ὦ ἀλεκτρυών, ἅπαντας οἰόμενος Μιλησίους ἢ Σαμίους εἶναι; σὲ γοῦν φασι καὶ Πυθαγόραν ὄντα τὴν ὥραν λαμπρὸν πολλάκις Ἀσπασίαν γενέσθαι τῷ τυράννῳ.

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—τίς δὲ δὴ μετὰ τὴν Ἀσπασίαν ἀνὴρ ἢ γυνὴ αὖθις ἀνεφάνης;

+ Ἀλεκτρυών +

ὁ κυνικὸς Κράτης.

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Ὢ Διοσκόρω τῆς ἀνομοιότητος, ἐξ ἑταίρας φιλόσοφος.

+ Ἀλεκτρυών +

εἶτα βασιλεύς, εἶτα πένης, καὶ μετʼ ὀλίγον σατράπης, εἶτα ἵππος καὶ κολοιὸς καὶ βάτραχος καὶ ἄλλα μυρία· μακρὸν ἂν γένοιτο καταριθμήσασθαι ἕκαστα· τὰ τελευταῖα δὲ ἀλεκτρυὼν πολλάκις, ἥσθην γὰρ τῷ τοιούτῳ βίῳ. καὶ παρὰ πολλοῖς ἄλλοις δουλεύσας καὶ πένησικαὶ πένησι Fritzsche : βασιλεῦσι καὶ πένησι MSS. καὶ πλουσίοις, τὰ τελευταῖα καὶ σοὶ νῦν σύνειμι καταγελῶν ὁσημέραι ποτνιωμένου καὶ οἰμώζοντος ἐπὶ τῇ πενίᾳ καὶ τοὺς πλουσίους θαυμάζοντος ὑπʼ ἀγνοίας τῶν ἐκείνοις προσόντων κακῶν. εἰ γοῦν ᾔδεις τὰς φροντίδας ἃς ἔχουσιν, ἐγέλας ἂν ἐπὶ σαυτῷ πρῶτον οἰηθέντι ὑπερευδαίμονα εἶναι τὸν πλοῦτον.

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οὐκοῦν, ὦ Πυθαγόρα — καίτοι τί μάλιστα χαίρεις καλούμενος, ὡς μὴ ἐπιταράττοιμι τὸν λόγον ἄλλοτε ἄλλον καλῶν;

+ Ἀλεκτρυών +

διοίσει μὲν οὐδὲν ἤν τε Εὔφορβον ἢἢ Mehler: ἤν τε MSS. Πυθαγόραν, ἤν τε Ἀσπασίαν καλῇς ἢ Κράτητα· πάντα γὰρ ἐγὼ ταῦτά εἰμι. πλὴν τὸ νῦν ὁρώμενον τοῦτο ἀλεκτρυόνα ὀνομάζων ἄμεινον ἂν ποιοῖς, ὡς μὴ ἀτιμάζοις εὐτελὲς εἶναι δοκοῦν τὸ ὄρνεον, καὶ ταῦτα τοσαύτας ἐν αὑτῷ ψυχὰς ἔχον.

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οὐκοῦν, ὦ ἀλεκτρυών, ἐπειδὴ ἁπάντων σχεδὸν ἤδη τῶν βίων ἐπειράθης καὶ πάντα οἶσθα, λέγοις ἂν ἤδη σαφῶς ἰδίᾳ μὲν τὰ τῶν πλουσίων ὅπως βιοῦσιν, ἰδίᾳ δὲ τὰ πτωχικά, ὡς μάθω εἰ ἀληθῆ ταῦτα φὴς εὐδαιμονέστερον ἀποφαίνων με τῶν πλουσίων.

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ἰδοὺ δὴ οὕτως ἐπίσκεψαι, ὦ Μίκυλλε· σοὶ μὲν οὔτε πολέμου πολὺς λόγος, ἢν λέγηται ὡς οἱ πολέμιοι προσελαύνουσιν, οὐδὲ φροντίζεις μὴ τὸν ἀγρὸν τέμωσιν ἐμβαλόντες ἢ τὸν παράδεισον συμπατήσωσιν ἢ τὰς ἀμπέλους δῃώσωσιν, ἀλλὰ τῆς σάλπιγγος ἀκούων μόνον, εἴπερ ἄρα, περιβλέπεις τὸ κατὰ σεαυτόν, οἷ τραπόμενον χρὴ σωθῆναι καὶ τὸν κίνδυνον διαφυγεῖν· οἱ δʼ εὐλαβοῦνται μὲν καὶ ἀμφʼ αὑτοῖς, ἀνιῶνται δὲ ὁρῶντες ἀπὸ τῶν τειχῶν ἀγόμενα καὶ φερόμενα ὅσα εἶχον ἐν τοῖς ἀγροῖς. καὶ ἤν τε εἰσφέρειν δέῃ, μόνοι καλοῦνται, ἤν τε ἐπεξιέναι, προκινδυνεύουσι στρατηγοῦντες ἢ ἱππαρχοῦντες· σὺ δὲ οἰσυΐνην ἀσπίδα ἔχων, εὐσταλὴς καὶ κοῦφος εἰς σωτηρίαν, ἕτοιμος ἑστιᾶσθαι τὰ ἐπινίκια, ἐπειδὰν θύῃ ὁ στρατηγὸς νενικηκώς.
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ἐν εἰρήνῃ τε αὖ σὺ μὲν τοῦ δήμου ὢν ἀναβὰς εἰς ἐκκλησίαν τυραννεῖς τῶν πλουσίων, οἱ δὲ φρίττουσι καὶ ὑποπτήσσουσι καὶ διανομαῖς ἱλάσκονταί σε. λουτρὰ μὲν γὰρ ὡς ἔχοις καὶ θεάματα καὶ τἆλλα διαρκῆ ἅπαντα, ἐκεῖνοι πονοῦσι, σὺ δὲ ἐξεταστὴς καὶ δοκιμαστὴς πικρὸς ὥσπερ δεσπότης, οὐδὲ λόγου μεταδιδοὺς ἐνίοτε, κἄν σοι δοκῇ κατεχαλάζησας αὐτῶν ἀφθόνους τοὺς λίθους ἢ τὰς οὐσίας αὐτῶν ἐδήμευσας· οὔτε δὲ συκοφάντην δέδιας αὐτὸς οὔτε λῃστὴν μὴ ὑφέληται τὸ χρυσίον ὑπερβὰς τὸ θριγκίον ἢ διορύξας τὸν τοῖχον, οὔτε πράγματα ἔχεις λογιζόμενος ἢ ἀπαιτῶν ἢ τοῖς καταράτοις οἰκονόμοις διαπυκτεύων καὶ πρὸς τοσαύτας φροντίδας μεριζόμενος, ἀλλὰ κρηπῖδα συντελέσας ἑπτὰ ὀβολοὺς τὸν μισθὸν ἔχων, ἀπαναστὰς περὶ δείλην ὀψίαν λουσάμενος, ἢν δοκῇ, σαπέρδην τινὰ ἢ μαινίδας ἢ κρομμύων κεφαλίδας ὀλίγας πριάμενος εὐφραίνεις σεαυτὸν ᾄδων τὰ πολλὰ καὶ τῇ βελτίστῃ Πενίᾳ προσφιλοσοφῶν.
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ὥστε διὰ ταῦτα ὑγιαίνεις τε καὶ ἔρρωσαι τὸ σῶμα καὶ διακαρτερεῖς πρὸς τὸ κρύος· οἱ πόνοι γάρ σε παραθήγοντες οὐκ εὐκαταφρόνητον ἀνταγωνιστὴν ἀποφαίνουσι πρὸς τὰ δοκοῦντα τοῖς ἄλλοις ἄμαχα εἶναι. ἀμέλει οὐδέν σοι τῶν χαλεπῶν τούτων νοσημάτων πρόσεισιν, ἀλλʼ ἤν ποτε κοῦφος πυρετὸς ἐπιλάβηται, πρὸς ὀλίγον ὑπηρετήσας αὐτῷ ἀνεπήδησας εὐθὺς ἀποσεισάμενος τὴν ἄσην, ὁ δὲ φεύγει αὐτίκα φοβηθείς, ψυχροῦ σεσε Mehler : τε MSS. ὁρῶν ἐμφορούμενον καὶ μακρὰ οἰμώζειν λέγοντα ταῖς ἰατρικαῖς περιόδοις· οἱ δὲ ὑπʼ ἀκρασίας ἄθλιοι τί τῶν κακῶν οὐκ ἔχουσι, ποδάγρας καὶ φθόας καὶ περιπλευμονίας καὶ ὑδέρους; αὗται γὰρ τῶν πολυτελῶν ἐκείνων δείπνων ἀπόγονοι.

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τοιγαροῦν οἱ μὲν αὐτῶν ὥσπερ ὁ Ἴκαρος ἐπὶ πολὺ ἄραντες αὑτοὺς καὶ πλησιάσαντες τῷ ἡλίῳ οὐκ εἰδότες ὅτι κηρῷ ἥρμοστο αὐτοῖς ἡ πτέρωσις, μέγαν ἐνίοτε τὸν πάταγον ἐποίησαν ἐπὶ κεφαλὴν ἐς πέλαγος ἐμπεσόντες· ὅσοι δὲ κατὰ τὸν Δαίδαλον μὴ πάνυ μετέωρα μηδὲ ὑψηλὰ ἐφρόνησαν ἀλλὰ πρόσγεια, ὡς νοτίζεσθαι ἐνίοτε τῇ ἅλμῃ τὸν κηρόν, ὡς τὸ πολὺ οὗτοι ἀσφαλῶς διέπτησαν.

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ἐπιεικεῖς τινας καὶ συνετοὺς λέγεις.

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τῶν μέντοι γε ἄλλων, ὦ Μίκυλλε, τὰς ναυαγίας αἰσχρὰς ἴδοις ἄν, ὅταν ὁ Κροῖσος περιτετιλμένος τὰ πτερὰ γέλωτα παρέχῃ Πέρσαις ἀναβαίνων ἐπὶ τὴν πυρὰν ἢ Διονύσιος καταλυθεὶς τῆς τυραννίδος ἐν Κορίνθῳ γραμματιστὴς βλέπηται, μετὰ τηλικαύτην ἀρχὴν παιδία συλλαβίζειν διδάσκων.

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εἰπέ μοι, ὦ ἀλεκτρυών, σὺ δὲ ὁπότε βασιλεὺς ἦσθα — φὴς γὰρ καὶ βασιλεῦσαί ποτε — ποίου τινὸς ἐπειράθης ἐκείνου τοῦ βίου; ἦ που πανευδαίμων ἦσθα, τὸ κεφάλαιον ὅ τι πέρ ἐστι τῶν ἀγαθῶν ἁπάντων ἔχων;

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μηδὲ ἀναμνήσῃς με, ὦ Μίκυλλε, οὕτω τρισάθλιος ἦν τότε, τοῖς μὲν ἔξω πᾶσιν ὅπερ ἔφησθα πανευδαίμων εἶναι δοκῶν, ἔνδοθεν δὲ μυρίαις ἀνίαις συνών.

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τίσι ταύταις; παράδοξα γὰρ καὶ οὐ πάνυ τιπάνυ τι Cobet: πάντη (πάνυ) MSS. πιστὰ φής.

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ἦρχον μὲν οὐκ ὀλίγης χώρας, ὦ Μίκυλλε, παμφόρου τινὸς καὶ πλήθει ἀνθρώπων καὶ κάλλει πόλεων ἐν ταῖς μάλιστα θαυμάζεσθαι ἀξίας ποταμοῖς τε ναυσιπόροις καταρρεομένης καὶ θαλάττῃ εὐόρμῳ χρωμένης, καὶ στρατιὰ ἦν πολλὴ καὶ ἵππος συγκεκροτημένη καὶ δορυφορικὸν οὐκ ὀλίγον καὶ τριήρεις καὶ χρημάτων πλῆθος ἀνάριθμον καὶ χρυσὸς πάμπολυς καὶ ἡ ἄλλη τῆς ἀρχῆς τραγῳδία πᾶσα ἐς ὑπερβολὴν ἐξωγκωμένη, ὥστε ὁπότε προΐοιμι, οἱ μὲν πολλοὶ προσεκύνουν καὶ θεόν τινα ὁρᾶν ᾤοντο καὶ ἄλλοι ἐπʼ ἄλλοις συνέθεον ὀψόμενοί με, οἱ δὲ καὶ ἐπὶ τὰ τέγη ἀνιόντες ἐν μεγάλῳ ἐτίθεντο ἀκριβῶς ἑωρακέναι τὸ ζεῦγος, τὴν ἐφεστρίδα, τὸ διάδημα, τοὺς προπομπεύοντας, τοὺς ἑπομένους. ἐγὼ δὲ εἰδὼς ὁπόσα με ἠνία καὶ ἔστρεφεν, ἐκείνοις μὲν τῆς ἀνοίας συνεγίνωσκον, ἐμαυτὸν δὲ ἠλέουν ὅμοιον ὄντα τοῖς μεγάλοις ἐκείνοις κολοσσοῖς, οἵους ἢ Φειδίας ἢ Μύρων ἢ Πραξιτέλης ἐποίησεν· κἀκείνων γὰρ ἕκαστος ἔκτοσθεν μὲν Ποσειδῶν τις ἢ Ζεύς ἐστι πάγκαλος ἐκ χρυσίου καὶ ἐλέφαντος συνειργασμένος, κεραυνὸν ἢ ἀστραπὴν ἢ τρίαιναν ἔχων ἐν τῇ δεξιᾷ, ἢν δὲ ὑποκύψας ἴδῃς τά γʼ ἔνδον, ὄψει μοχλούς τινας καὶ γόμφους καὶ ἥλους διαμπὰξ πεπερονημένους καὶ κορμοὺς καὶ σφῆνας καὶ πίτταν καὶ πηλὸν καὶ τοιαύτην τινὰ πολλὴν ἀμορφίαν ὑποικουροῦσαν· ἐῶ λέγειν μυῶν πλῆθος ἢ μυγαλῶν ἐμπολιτευόμενον αὐτοῖς ἐνίοτε. τοιοῦτόν τι καὶ βασιλεία ἐστίν.

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οὐδέπω ἔφησθα τὸν πηλὸν καὶ τοὺς γόμφους καὶ μοχλοὺς οἵτινες εἶεν τῆς ἀρχῆς, οὐδὲ τὴν ἀμορφίαν ἐκείνην τὴν πολλὴν ἥτις ἐστίν· ὡς τό γε ἐξελαύνειν ἀποβλεπόμενον καὶ τοσούτων ἄρχοντα καὶ προσκυνούμενον δαιμονίως ἔοικέ σου τῷἔοικέ σου τῷ Fritzsche : ἔοικεν οὕτως, ἔοικεν οὗτος, ἐοικέναι σὺ τῷ MSS. κολοσσιαίῳ παραδείγματι· θεσπέσιον γάρ τι καὶ τοῦτο. σὺ δὲ τὰ ἔνδον ἤδη τοῦ κολοσσοῦ λέγε.

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τί πρῶτον εἴπω σοι, ὦ Μίκυλλε; τοὺς φόβους καὶ τὰ δείματα καὶ ὑποψίας καὶ μῖσος τὸ παρὰ τῶν συνόντων καὶ ἐπιβουλάς, καὶ διὰ ταῦτα ὕπνον τε ὀλίγον, ἐπιπόλαιον κἀκεῖνον, καὶ ταραχῆς μεστὰ ὀνείρατα καὶ ἐννοίας πολυπλόκους καὶ ἐλπίδας ἀεὶ πονηράς, ἢ τὴν ἀσχολίαν καὶ χρηματισμοὺς καὶ δίκας καὶ ἐκστρατείας καὶ προστάγματα καὶ συνθήματα καὶ λογισμούς; ὑφʼ ὧν οὐδὲ ὄναρ ἀπολαῦσαί τινος ἡδέος ἐγγίνεται, ἀλλʼ ἀνάγκη ὑπὲρ ἁπάντων μόνον διασκοπεῖσθαι καὶ μυρία ἔχειν πράγματα· +οὐδὲ γὰρ Ἀτρείδην Ἀγαμέμνονα + +ὕπνος ἔχε γλυκερὸς πολλὰ φρεσὶν ὁρμαίνοντα, + καὶ ταῦτα ῥεγκόντων Ἀχαιῶν ἁπάντων. λυπεῖ δὲ τὸν μὲν Λυδὸν υἱὸς κωφὸς ὤν, τὸν Πέρσην δὲ Κλέαρχος Κύρῳ ξενολογῶν, ἄλλον δὲ Δίων πρὸς οὖς τισι τῶν Συρακουσίων κοινολογούμενος, καὶ ἄλλον Παρμενίων ἐπαινούμενος καὶ Περδίκκαν Πτολεμαῖος καὶ Πτολεμαῖον Σέλευκος· ἀλλὰ κἀκεῖνα λυπεῖ, ὁ ἐρώμενος πρὸς ἀνάγκην συνὼν καὶ παλλακὶς ἄλλῳ χαίρουσα καὶ ἀποστήσεσθαί τινες λεγόμενοι καὶ δύʼ ἢ τέτταρες τῶν δορυφόρων πρὸς ἀλλήλους διαψιθυρίζοντες. τὸ δὲ μέγιστον, ὑφορᾶσθαι δεῖ μάλιστα τοὺς φιλτάτους κἀξ ἐκείνων ἀεί τι δεινὸν ἐλπίζειν ἥξειν. ἐγὼ γοῦν ὑπὸ τοῦ παιδὸς ἀπέθανον ἐκ φαρμάκων, ὁ δὲ καὶ αὐτὸς ὑπὸ τοῦ ἐρωμένου, τὸν δὲ ἄλλος ἴσως ὁμοιότροπος θάνατος κατέλαβεν.

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ἄπαγε, δεινὰ ταῦτα φής, ὦ ἀλεκτρυών. ἐμοὶ γοῦν πολὺ ἀσφαλέστερον σκυτοτομεῖν ἐπικεκυφότα ἢ πίνειν ἀπὸ χρυσῆς φιάλης κωνείῳ ἢ ἀκονίτῳ συνανακραθεῖσαν φιλοτησίαν· ὁ γοῦν κίνδυνος ἐμοὶ μέν, εἰ παρολίσθοι τὸ σμιλίον καὶ ἁμάρτοι τῆς τομῆς τῆς ἐπʼ εὐθύ, ὀλίγον τι αἱμάξαι τοὺς δακτύλους ἐντεμόντα· οἱ δέ, ὡς φής, θανάσιμα εὐωχοῦνται, καὶ ταῦτα μυρίοις κακοῖς συνόντες. εἶτʼ ἐπειδὰν πέσωσιν, ὅμοιοι μάλιστα φαίνονται τοῖς τραγικοῖς ὑποκριταῖς, ὧν πολλοὺς ἰδεῖν ἔνεστι τέως μὲν Κέκροπας δῆθεν ὄντας ἢ Σισύφους ἢ Τηλέφους, διαδήματα ἔχοντας καὶ ξίφη ἐλεφαντόκωπα καὶ ἐπίσειστον κόμην καὶ χλαμύδα χρυσόπαστον, ἢν δέ, οἷα πολλὰ γίνεται, κενεμβατήσας τις αὐτῶν ἐν μέσῃ τῇ σκηνῇ καταπέσῃ, γέλωτα δηλαδὴ παρέχει τοῖς θεαταῖς τοῦ προσωπείου μὲν συντριβέντος αὐτῷ διαδήματι, ᾑμαγμένης δὲ τῆς ἀληθοῦς κεφαλῆς τοῦ ὑποκριτοῦ καὶ τῶν σκελῶν ἐπὶ πολὺ γυμνουμένων, ὡς τῆς τε ἐσθῆτος τὰ ἔνδοθεν φαίνεσθαι ῥάκια δύστηνα ὄντα καὶ τῶν ἐμβατῶν τὴν ὑπόδεσιν ἀμορφοτάτην καὶ οὐχὶ κατὰ λόγον τοῦ ποδός. ὁρᾷς ὅπως με καὶ εἰκάζειν ἐδίδαξας ἤδη, ὦ βέλτιστε ἀλεκτρυών; ἀλλὰ τυραννὶς μὲν τοιοῦτόν τι ὤφθη οὖσα. ἵππος δὲ ἢ κύων ἢ ἰχθὺς ἢ βάτραχος ὁπότε γένοιο, πῶς ἔφερες ἐκείνην τὴν διατριβήν;

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μακρὸν τοῦτον ἀνακινεῖς τὸν λόγον καὶ οὐ τοῦ παρόντος καιροῦ· πλὴν τό γε κεφάλαιον, οὐδεὶς ὅστις οὐκ ἀπραγμονέστερος τῶν βίων ἔδοξέ μοι τοῦ ἀνθρωπείου, μόναις ταῖς φυσικαῖς ἐπιθυμίαις καὶ χρείαις συμμεμετρημένος· τελώνην δὲ ἵππον ἢ συκοφάντην βάτραχον ἢ σοφιστὴν κολοιὸν ἢ ὀψοποιὸν κώνωπα ἢ κίναιδον ἀλεκτρυόνα καὶ τἆλλα ὅσα ὑμεῖς ἐπιτηδεύετε, οὐκ ἂν ἴδοις ἐν ἐκείνοις.

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ἀληθῆ ἴσως ταῦτα, ὦ ἀλεκτρυών. ἐγὼ δὲ ὃ πέπονθα οὐκ αἰσχύνομαι πρὸς σὲ εἰπεῖν· οὐδέπω δύναμαι ἀπομαθεῖν τὴν ἐπιθυμίαν ἣν ἐκ παίδων εἶχον πλούσιος γενέσθαι, ἀλλὰ μὴν καὶ τοὐνύπνιον ἔτι πρὸ τῶν ὀφθαλμῶν ἕστηκεν ἐπιδεικνύμενον τὸ χρυσίον, καὶ μάλιστα ἐπὶ τῷ καταράτῳ Σίμωνι ἀποπνίγομαι τρυφῶντι ἐν ἀγαθοῖς τοσούτοις.

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ἐγώ σε ἰάσομαι, ὦ Μίκυλλε· καὶ ἐπείπερ ἔτι νύξ ἐστιν, ἐξαναστὰς ἕπου μοι· ἀπάξω γάρ σε παρʼ αὐτὸν ἐκεῖνον τὸν Σίμωνα καὶ εἰς τὰς τῶν ἄλλων πλουσίων οἰκίας. ὡς ἴδοις οἷα τὰ παρʼ αὐτοῖς ἐστι.

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πῶς τοῦτο, κεκλεισμένων τῶν θυρῶν; εἰ μὴ καὶ τοιχωρυχεῖν γε σύ με ἀναγκάσεις.

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οὐδαμῶς, ἀλλʼ ὁ Ἑρμῆς, οὗπερ ἱερός εἰμι, ἐξαίρετον ἔδωκέ μοι τοῦτο, ἤν τις τὸ οὐραῖον πτερὸν τὸ μήκιστον, ὃ διʼ ἁπαλότητα ἐπικαμπές ἐστι —

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δύο δʼ ἔστι σοι τοιαῦτα.

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τὸ δεξιὸν τοίνυν ὅτῳ ἂν ἐγὼ ἀποσπάσαι παράσχω καὶ ἔχειν,ἀποσπάσαι παράχω καὶ ἔχειν Fritzsche: ἀποσπάσαι παράσχω καὶ ἔχῃ β; ἀποσπάσας παράσχω ἔχειν γ. ἐς ὅσον ἂν βούλωμαι ἀνοίγειν τε ὁ τοιοῦτος πᾶσαν θύραν δύναται καὶ ὁρᾶν ἅπαντα οὐχ ὁρώμενος αὐτός.

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ἐλελήθεις με, ὦ ἀλεκτρυών, καὶ σὺ γόης ὤν. ἐμοὶ δʼ οὖν ἢν τοῦτο ἅπαξ παράσχῃς, ὄψει τὰ Σίμωνος πάντα ἐν βραχεῖ δεῦρο μετενηνεγμένα· μετοίσω γὰρ αὐτὰ παρεισελθών, ὁ δὲ αὖθις περιτρώξεται ἀποτείνων τὰ καττύματα.

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οὐ θέμις γενέσθαι τοῦτο· παρήγγειλε γὰρ ὁ Ἑρμῆς, ἤν τι τοιοῦτον ἐργάσηται ὁ ἔχων τὸ πτερόν, ἀναβοήσαντά με καταφωρᾶσαι αὐτόν.

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ἀπίθανον λέγεις, κλέπτην τὸν Ἑρμῆν αὐτὸν ὄντα τοῖς ἄλλοις φθονεῖν τοῦ τοιούτου. ἀπίωμεν δʼ ὅμως· ἀφέξομαι γὰρ τοῦ χρυσίου, ἢν δύνωμαι.

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ἀπότιλον, ὦ Μίκυλλε, πρότερον τὸ πτίλον τί τοῦτο; ἄμφω ἀπέτιλας.

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ἀσφαλέστερον οὕτως, ὦ ἀλεκτρυών, καὶ σοὶ ἧττον ἂν ἄμορφον τὸ πρᾶγμα εἴη, ὡς μὴ χωλεύοις διὰ θάτερον τῆς οὐρᾶς μέρος.

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εἶεν. ἐπὶ τὸν Σίμωνα πρῶτον ἄπιμεν ἢ παρʼ ἄλλον τινὰ τῶν πλουσίων;

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οὐ μὲν οὖν, ἀλλὰ παρὰ τὸν Σίμωνα, ὃς ἀντὶ δισυλλάβου τετρασύλλαβος ἤδη πλουτήσας εἶναι ἀξιοῖ. καὶ δὴ πάρεσμεν ἐπὶ τὰς θύρας. τί οὖν ποιῶ τὸ μετὰ τοῦτο;

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ἐπίθες τὸ πτερὸν ἐπὶ τὸ κλεῖθρον.

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ἰδοὺ δή. ὦ Ἡράκλεις, ἀναπέπταται ὥσπερ ὑπὸ κλειδὶ ἡ θύρα.

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ἡγοῦ ἐς τὸ πρόσθεν. ὁρᾷς αὐτὸν ἀγρυπνοῦντα καὶ λογιζόμενον;

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ὁρῶ νὴ Δία πρὸς ἀμαυράν γε καὶ διψῶσαν τὴν θρυαλλίδα, καὶ ὠχρὸς δὲ ἐστὶν οὐκ οἶδʼ ὅθεν, ἀλεκτρυών, καὶ κατέσκληκεν ὅλος ἐκτετηκώς, ὑπὸ φροντίδων δηλαδή· οὐ γὰρ νοσεῖν ἄλλως ἐλέγετο.

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ἄκουσον ἅ φησιν· εἴσῃ γὰρ ὅθεν οὕτως ἔχει.

+ Σίμων +

οὐκοῦν τάλαντα μὲν ἑβδομήκοντα ἐκεῖνα πάνυ ἀσφαλῶς ὑπὸ τῇ κλίνῃ κατορώρυκται καὶ οὐδεὶς ἄλλος οἶδε, τὰ δὲ ἑκκαίδεκα εἶδεν, οἶμαι, Σωσύλος ὁ ἱπποκόμος ὑπὸ τῇ φάτνῃ κατακρύπτοντά με· ὅλος γοῦν περὶ τὸν ἱππῶνά ἐστιν, οὐ πάνυ ἐπιμελὴς ἄλλως οὐδὲ φιλόπονος ὤν. εἰκὸς δὲ ἡρπάσθαι πολλῷ πλείω τούτων, ἢ πόθεν γὰρ ὁ ΤίβειοςΤίβειος Harmon: Τίβιος MSS. τάριχος αὑτῷ οὕτω μέγα ὠψωνηκέναι χθὲς ἐλέγετο ἢ τῇ γυναικὶ ἐλλόβιον ἐωνῆσθαι πέντε δραχμῶν ὅλων; τἀμὰ οὗτοι σπαθῶσι τοῦ κακοδαίμονος. ἀλλʼ οὐδὲ τὰ ἐκπώματα ἐν ἀσφαλεῖ μοι ἀπόκειται τοσαῦτα ὄντα· δέδια γοῦν μή τις ὑπορύξας τὸν τοῖχον ὑφέληται αὐτά· πολλοὶ φθονοῦσι καὶ ἐπιβουλεύουσί μοι, καὶ μάλιστα ὁ γείτων Μίκυλλος.

+ Μίκυλλος +

νὴ Δία· σοὶ γὰρ ὅμοιος ἐγὼ καὶ τὰ τρύβλια ὑπὸ μάλης ἄπειμι ἔχων.

+ Ἀλεκτρυών +

σιώπησον, Μίκυλλε, μὴ καταφωράσῃ παρόντας ἡμᾶς.

+ Σίμων +

ἄριστον γοῦν ἄγρυπνον αὐτὸν φυλάττειν· ἅπασαν περίειμι διαναστὰς ἐν κύκλῳ τὴν οἰκίαν. τίς οὗτος; ὁρῶ σέ γε, τοιχωρύχε μὰ Δία, ἐπεὶ κίων γε ὢν τυγχάνεις, εὖ ἔχει. ἀριθμήσω αὖθις ἀνορύξας τὸ χρυσίον, μή τί με πρῴην διέλαθεν. ἰδοὺ πάλιν ἐψόφηκέ τις· ἐπʼ ἐμὲ δηλαδή· πολιορκοῦμαι καὶ ἐπιβουλεύομαι πρὸς ἁπάντων. ποῦ μοι τὸ ξιφίδιον; ἂν λάβω τινά θάπτωμεν αὖθις τὸ χρυσίον.

+ +
+ Ἀλεκτρυών +

τοιαῦτα μέν σοι, ὦ Μίκυλλε, τὰ Σίμωνος. ἀπίωμεν δὲ καὶ παρʼ ἄλλον τινά, ἕως ἔτι ὀλίγον τῆς νυκτὸς λοιπόν ἐστιν.

+ Μίκυλλος +

ὁ κακοδαίμων, οἷον βιοῖ τὸν βίον. ἐχθροῖς οὕτω πλουτεῖν γένοιτο. κατὰ κόρρης δʼ οὖν πατάξας αὐτὸν ἀπελθεῖν βούλομαι.

+ Σίμων +

τίς ἐπάταξέ με; λῃστεύομαι ὁ δυστυχής.

+ Μίκυλλος +

οἴμωζε καὶ ἀγρύπνει καὶ ὅμοιος γίγνου τὸ χρῶμα τῷ χρυσῷ προστετηκὼς αὐτῷ. ἡμεῖς δὲ παρὰ Γνίφωνα, εἰ δοκεῖ, τὸν δανειστὴν ἴωμεν. οὐ μακρὰν δὲ καὶ οὗτος οἰκεῖ. ἀνέῳγε καὶ αὕτη ἡμῖν ἡ θύρα.

+ +
+ Ἀλεκτρυών +

ὁρᾷς ἐπαγρυπνοῦντα καὶ τοῦτον ἐπὶ φροντίδων, ἀναλογιζόμενον τοὺς τόκους καὶ τοὺς δακτύλους κατεσκληκότα, ὃν δεήσει μετʼ ὀλίγον πάντα ταῦτα καταλιπόντα σίλφην ἢ ἐμπίδα ἢ κυνόμυιαν γενέσθαι;

+ Μίκυλλος +

ὁρῶ κακοδαίμονα καὶ ἀνόητον ἄνθρωπον οὐδὲ νῦν πολὺ τῆς σίλφης ἢ ἐμπίδος ἄμεινον βιοῦντα. ὡς δὲ καὶ οὗτος ἐκτέτηκεν ὅλος ὑπὸ τῶν λογισμῶν. ἐπʼ ἄλλον ἀπίωμεν.

+ +
+ Ἀλεκτρυών +

παρὰ τὸν σὸν Εὐκράτην, εἰ δοκεῖ. καὶ ἰδοὺ γάρ, ἀνέῳγε καὶ αὕτη ἡ θύρα· ὥστε εἰσίωμεν.

+ Μίκυλλος +

ἅπαντα ταῦτα μικρὸν ἔμπροσθεν ἐμὰ ἦν.

+ Ἀλεκτρυών +

ἔτι γὰρ σὺ ὀνειροπολεῖς τὸν πλοῦτον; ὁρᾷς δʼ οὖν τὸν Εὐκράτην αὐτὸν μὲν ὑπὸ τοῦ οἰκέτου πρεσβύτην ἄνθρωπον ;

+ Μίκυλλος +

ὁρῶ νὴ Δία καταπυγοσύνην καὶ πασχητιασμόν τινα καὶ ἀσέλγειαν οὐκ ἀνθρωπίνην· τὴν γυναῖκα δὲ ἑτέρωθι ὑπὸ τοῦ μαγείρου καὶ αὐτήν

+ +
+ Ἀλεκτρυών

τί οὖν; ἐθέλοις ἂν καὶ τούτων κληρονομεῖν, ὦ Μίκυλλε, καὶ πάντα ἔχειν τὰ Εὐκράτους;

- Μίκυλλος -

μηδαμῶς, ὦ ἀλεκτρυών λιμῷ ἀπολοίμην πρότερον. χαιρέτω τὸ χρυσίον καὶ τὰ δεῖπνα, δύο ὀβολοὶ ἐμοί γε πλοῦτός ἐστι μᾶλλον ἢ τοιχωρυχεῖσθαι πρὸς τῶν οἰκετῶν.

- Ἀλεκτρυών + Μίκυλλος +

μηδαμῶς, ὦ ἀλεκτρυών· λιμῷ ἀπολοίμην πρότερον. χαιρέτω τὸ χρυσίον καὶ τὰ δεῖπνα, δύο ὀβολοὶ ἐμοί γε πλοῦτός ἐστι μᾶλλον ἢ τοιχωρυχεῖσθαι πρὸς τῶν οἰκετῶν.

+ Ἀλεκτρυών

ἀλλὰ νῦν γὰρ ἡμέρα ἤδη ἀμφὶ τὸ λυκαυγὲς αὐτό, ἀπίωμεν οἴκαδε παρʼ ἡμᾶς· τὰ λοιπὰ δὲ εἰσαῦθις ὄψει, ὦ Μίκυλλε.
diff --git a/data/tlg0062/tlg020/__cts__.xml b/data/tlg0062/tlg020/__cts__.xml index 05a81f3e5..14623b6e6 100644 --- a/data/tlg0062/tlg020/__cts__.xml +++ b/data/tlg0062/tlg020/__cts__.xml @@ -1,11 +1,17 @@ - + Prometheus - + Προμηθεύς Lucian, Vol. 2. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1915. - - - \ No newline at end of file + + + + Prometheus + Lucian, Vol. 2. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1915. + + + + diff --git a/data/tlg0062/tlg020/tlg0062.tlg020.perseus-eng1.xml b/data/tlg0062/tlg020/tlg0062.tlg020.perseus-eng1.xml new file mode 100644 index 000000000..01b3b7e69 --- /dev/null +++ b/data/tlg0062/tlg020/tlg0062.tlg020.perseus-eng1.xml @@ -0,0 +1,595 @@ + + + + + + +Prometheus +Lucian of Samosata +Austin Morris Harmon, 1878-1950 +National Endowment for the Humanities +Gregory Crane + +Gregory Crane +OCRd, tagged and added initial corrections to the text + + + +Perseus Digital Library +tlg0062.tlg001.1st1K-eng1.xml + +Available under a Creative Commons Attribution-ShareAlike 4.0 International License + +2023 +Trustees of Tufts University +United States + + + + + +Lucian + + +Austin Morris Harmon + + +Lucian of Samosata + +Trustees of Tufts University +Cambridge, MA +1915 + +2 + +The Hathi Trust + + + + + +

Text encoded in accordance with the latest EpiDoc standards

+ + +

This pointer pattern extracts section.

+ + + + + +Greek +Latin + + + + + + + + +
+ +Prometheus +The mock-plea Prometheus, clearly suggested by the opening of the Prometheus Bound of Aeschylus, is midway between the Menippean satires and the pure genre of the Dialogues of the Gods, in one of which (5, formerly 1) the Titan figures again. In some of the manuscripts it bears a sub-title, The Caucasus, possibly added to distinguish it from A Literary Prometheus. +

+ + +Well, Hephaestus, here is the Caucasus, where +this poor Titan will have to be nailed up. Now then +let us look about for a suitable rock, if there is a place +anywhere that has no snow on it, so that the irons +may be riveted in more firmly and he may be in full +sight of everybody as he hangs there. +

+

+Yes, let’s look about, Hermes : we mustn't crucify +him low and close to the ground for fear that men, +his own handiwork, may come to his aid, nor yet on +the summit, either, for he would be out of sight +from below. Suppose we crucify him half way up, +somewhere hereabouts over the ravine, with his +hands outstretched from this rock to that one ? +

+

+Right you are; the cliffs are sheer and inaccessible +on every side, and overhang slightly, and the rock +has only this narrow foothold, so that one can barely +stand on tip toe ; in short, it will make a very handy +cross. Well, Prometheus, don’t hang back: climb +up and let yourself be riveted to the mountain. + + +

+ +

+ +Come, Hephaestus and Hermes, at any rate you +might pity me in my undeserved misfortune. +

+

+You mean, be crucified in your stead the instant +we disobey the order! Don’t you suppose the +Caucasus has room enough to hold two more pegged +up? Come, hold out your right hand. Secure +it, Hephaestus, and nail it up, and bring your +hammer down with a will. Give me the other hand +too. Let that be well secured also. That’s good. +The eagle will soon fly down to eat away your liver, +so that you may have full return for your beautiful +and clever handiwork in clay. + +

+ +

+ +O Cronus and Iapetus and you, O mother (Earth)! +What a fate I suffer, luckless that I am, when I +have done no harm. +

+

+No harm, Prometheus? In the first place you +undertook to serve out our meat and did it so unfairly and trickily that you abstracted all the best +of it for yourself and cheated Zeus by wrapping +“bones in glistening fat”: for I remember that +Hesiod says so.Theogony 541. The story was invented to account for the burning of bones wrapped in fat at sacrifice. Then you made human beings, +thoroughly unprincipled creatures, particularly the +women; and to top all, you stole fire, the most +valued possession of the gods, and actually gave that +to men. When you have done so much harm, do +you say that you have been put in irons without +having done any wrong? + + +

+ +

+ +Hermes, you seem to be “blaming a man who is +blameless,” to speak with the poet,[liad 13, 775. for you reproach +me with things for which I should have sentenced +myself to maintenance in the Prytaneum if justice +were being done.After Socrates has been found guilty, his accusers proposed that he be condemned to death. He made a counterproposition that he be allowed to dine at the Prytaneum for the rest of his life, on the ground that he deserved this privilege better and needed it more than did the Olympic chainpions to whom it was accorded. At any rate, if you have time, I +should be glad to stand trial on the charges, so that +I might prove that Zeus has passed an unjust sentence on me. As you are ready-tongued and litigious, +suppose you plead in his behalf that he was just in +his decision that I be crucified near the Caspian gates +here in the Caucasus, a most piteous spectacle for all +the Scythians. +

+

+Your appeal, Prometheus, will be tardy and of no +avail, but say your say just the same; for in any case +we must remain here until the eagle flies down to +attend to your liver. This interval of leisure may as +well be employed in listening to a sophistic speech, +as you are a very clever scoundrel at speech-making. + +

+ +

+ + +Speak first, then, Hermes, and see that you accuse +me as eloquently as you can and that you don’t +neglect any of your father’s claims. Hephaestus, I +make you judge. +

+

+No, by Heaven; you will find me an accuser + + + +instead of a judge, I promise you, for you abstracted +my fire and left my forge cold. +

+

+Well, then, divide the accusation ; you can accuse +me of the theft now, and then Hermes will +criticize the serving of the meat and the making of +men. You both belong to trades-unions and are +likely to be good at speaking. +

+

+Hermes shall speak for me too, for I am no hand +at court specches but stick by my forge for the most +part, while he is an orator and has taken uncommon +interest in such matters. +

+

+I should never have thought that Hermes would +care to speak about the theft or to reproach me +with anything like that, when I follow his own trade ! +However, if you agree to this, son of Maea, it is high +time you were getting on with your accusation. +

+ +

+ + +Just as if long speeches and adequate preparation +were necessary, Prometheus, and it were not enough +simply to summarize your wrong-doings and say that +when you were commissioned to divide the meat you +tried to keep the best for yourself “and cheat the +king, and that you made men when you should not, +and that you stole fire from us and took it to them! +You do not seem to realize, my excellent friend, that +you have found Zeus very humane in view of such +actions. Now if you deny that you have committed +them, I shall have to have it out with you and make +a long speech and try my best to bring out the truth; +but if you admit that you served the meat in that + + + +way and made the innovations in regard to men and +stole fire, my accusation is sufficient and I don’t +care to say any more; to do so would be a mere +waste of words. + +

+ +

+ + +Perhaps what you have said is also a waste of +words ; we shall see a little later! But as you say +your accusation is sufficient, I shall try as best I can +to dissipate the charges. And first let me tell you +about the meat. By Heaven, even now as I speak +of it I blush for Zeus, if he is so mean and fault-finding as to send a prehistoric god like me to be +crucified just because he found a small bone in his +portion, without remembering how we fought side +by side or thinking how slight the ground for his +anger is and how. childish it is to “be angry and +enraged unless he gets the lion’s share himself. + +

+ +

+ +Deceptions of that sort, Hermes, occurring at table, +should not be remembered, but if a mistake is made +among people who are having a good time, it should +be considered a practical joke and one’s anger should +be left behind there in the dining room. To store +up one’s hatred against the morrow, to hold spite +and to cherish a stale grudge—come, it is not seemly +for gods and in any case not kingly. Anyhow, if +dinners are deprived of these attractions, of trickery, +jokes, mockery and ridicule, all that is left is drunkenness, repletion and silence; gloomy, joyless things, +all of them, not in the least appropriate to a dinner. +So I should not have thought that Zeus would even + + + +remember the affair until the next day, to say nothing +of taking on so about it and considering he had +been horribly treated if someone in serving meat +played a joke to see if the chooser could tell which +was the better portion. + +

+ +

+ +Suppose, however, Hermes, that it was more +serious—that instead of giving Zeus the smaller +portion I had abstracted the whole of it—what then? +Just because of that ought he to have mingled earth +with heaven, as the saying goes, and ought he to +conjure up irons and crosses and a whole Caucasus +and send down eagles and pick out my liver? +Doesn’t all this accuse the angered man himself of +great pettiness and meanness of disposition and +readiness to get angry? What would he have done +in ease he had been choused out of a whole ox, if +he wreaks such mighty deeds about a little meat ? +

+ +

+How much more good-natured human beings are +about such things! One would expect them to be +more quick to wrath than the gods, but in spite of +that there is not one among them who would +propose to crucify his cook if “he dipped his finger +into the broth while the meat was boiling and +licked off a little, or if he pulled off a bit of the +roast and gobbled it up. No, they pardon them. +To be sure, if they are extremely angry, they give +them a slap or hit them over the head ; but among +them nobody was ever crucified on so trivial a +ground. +So much for the meat—an unseemly plea for me to +make, but a far more unseemly accusation for him to +bring ; + +

+ +

+and now it is time to speak of my handiwork +and the fact that I made men. This embodies a + + + +twofold accusation, Hermes, and I don’t know which +charge you bring against me—that men should not +have been created at all but would better have been +left alone as mere clay, or that they should have +been made, as far as that goes, but fashioned after +some other pattern than this. However, I shall +speak to both charges. In the first place I shall try +to show that it has done the gods no harm to bring +men into the world, and then that this is actually +advantageous, far better for them than if the earth +had happened to remain deserted and unpeopled. + +

+ +

+ +There existed, then, in time gone by (for if I +begin there it will be easier to see whether I have +done any wrong in my alterations and innovations +with regard to men) there existed, as I say, only the +divine, the heavenly race. The earth was a rude +and ugly thing all shaggy with woods, and wild +woods at that, and there were no divine altars or +temples—how could there be ?—or images or anything else of the sort, though they are now to be +seen in great numbers everywhere, honoured with +every form of observance. But as I am always +planning something for the common good and considering how the condition of the gods may be +improved and everything else may increase in order +and in beauty, it occurred to me that it would be a +good idea to take a little bit of clay and create a +few living things, making them like us in appearance; for I thought that divinity was not quite +complete in the absence of its counterpart, comparison with which would show divinity to be the + + + +happier state. This should be mortal, I thought, +but highly inventive and intelligent and able to +appreciate what was better. + +

+ +

+ +And then, “water and +earth intermingling,” in the words of the poet,Hesiod, Works and Days 61. and +kneading them, I moulded men, inviting Athena, +moreover, to give me a hand in the task. Therein +lies the great wrong I have done the gods, and you +see what the penalty is for making creatures out of +mud and imparting motion to that which was +formerly motionless. From that time on, it would +seem, the gods are less of gods because on earth a +few mortal creatures have come into being! Indeed, +Zeus is actually as angry as though the gods were +losing caste through the creation of men. Surely he +doesn’t’ fear that they will plot an insurrection +against him and make war on the gods as the Giants +did ?

+

No, Hermes, that you gods have suffered no wrong +through me and my works is self-evident; come, +show me even one wrong of the smallest sort, and I +will hold my tongue and own that I have had the +treatment that I deserved at your hahds. + +

+ +

+On the +contrary, that my creation has been actually of +service to the gods you will learn if you notice that +the whole earth is no longer barren and unbeautiful +but adorned with cities and tilled lands and cultivated +plants, that the sea is sailed and the islands are +inhabited, and that everywhere there are altars and +sacrifices, temples and festivals, + +and full of God are all the streets +And all the marts of men. +Aratus, Phaenomena2-3. + + + + + + +If I had made men to keep just for myself, I should +be selfish, no doubt ; but as the case stands I have +contributed them to the general fund for your +benefit. In fact, there are temples to Zeus, to Apollo, +to Hera and to you, Hermes, in sight everywhere, +but nowhere any to Prometheus. You see how I +look out for my own interests, but betray and injure +those of the community ! + +

+ +

+ +Moreover, Hermes, please consider this point too— +do you think that any choice thing unattested, +something that you get or make, for instance, which +nobody is going to see or to praise, will give quite as +much joy and pleasure to its owner? Why did I +ask that question? Because if men had not been +created, it would follow that the beauty of the +universe would be unattested and it would be our +lot to possess wealth, so to speak, which no one else +would admire and we ourselves would not prize so +highly ; for we should have nothing else to compare +it with, and we should not realise how happy we +were if we did not see others who did not have what +we have. What is great, you know, can only seem +great if it is gauged by something small. You should +have honoured me for that stroke of policy, but you +have crucified me and have given me this return for +my plan. + +

+ +

+ +But there are rascals, you say, among them, and +they commit adultery and make war and mar ry their +sisters and plot against their fathers. Why, are +there not plenty of them among us? Yet, of course, +fone could not on this account blame Heaven and +Earth for creating us. Again, you may perhaps say +that we have to undergo a great deal of annoyance +in taking care of them. Well, then, on that principle + + + +the herdsman ought to be vexed over having his herd +because he has to take care of it. But this toilsome +task is also sweet, and, in general, business is not devoid of pleasure, for it affords occupation. Why, what +should we do if we had not them to provide for? +

+ +

+Be +idle and drink our nectar and eat our ambrosia without doing anything! But what sticks in my throat +most is that although you censure me for making +men “and particularly the women,” you fall in love +with them just the same, and are always going down +below, transformed now into bulls, now into satyrs +and swans, and you deign to beget gods upon +them!

+ + +

+Perhaps, however, you will say that men should +have been made, but in some other form and not like +us. What better model could I have put before +myself than this, which I knew to be beautiful in +every way? Should I have made my creatures +unintelligent and bestial and savage? Why, how +could they have sacrificed to gods or bestowed all +the other honours upon you if they were not as +they are? You gods do not hang back when they +bring you the hecatombs, even if you have to go to +the river of Ocean, +to the Ethiopians guileless, +Ilad1, 423. + +yet +you have crucified him who procured you your +honours and your sacrifices. +

+ +

+ +So much for men; and now, if you wish, I shall +pass to fire and that reprehensible theft! In the +name of the gods answer me this question without +any hesitation; have we lost any fire since men +have had it too? You can’t say that we have. +The nature of that possession is such, I suppose, +that it is not diminished if anyone else takes some + + + + +of it, for it does not go out when a light is procured +from it. But surely it is downright stinginess to +prevent things from being shared with those who +need them when it does you no harm to share them. +Inasmuch as you are gods, you ought to be kindly +and +bestowers of blessings +Od, 8, 325. +and to stand aloof +from all stinginess. In this case even if I had filched +all your fire and taken it down to earth without +leaving a bit of it behind, I should not be guilty +of any great wrong-doing against you, for you yourselves have no need of it, as you do not get cold and +do not cook your ambrosia and do not require artificial light. + +

+ +

+ +On the other hand, men are obliged to +use fire, not only for other purposes but above all for +the sacrifices, in order that they may be able “to fill +the ways with savour” and to burn incense and consume meat on the altars. Indeed, I notice that you +all take particular pleasure in the smoke and think it +the most delightful of banquets when the savour +comes up to heaven + +curling about the smoke. +Iliad1, 317. + + +This criticism, therefore, is directly opposed to your +own desire. I wonder, moreover, that you haven’t +prevented the sun from shining on men, for he is fire +too, and of a far more divine and ardent sort. Do +you find fault with him for dissipating your property? +I have said my say. Now then, Hermes and +Hephaestus, if you think I have said anything wrong +take me to task and confute me, and I will plead in +reply. + +

+ +

+ + +It is not an easy matter, Prometheus, to rival such +an accomplished sophist. You are lucky, however, + + + +that Zeus did not hear you say all this, for I am +very sure he would have set sixteen vultures upon +you to pull out your vitals, so eloquently did you +accuse him in seeming to defend yourself. But I +am surprised that as you are a prophet you did not +know in advance that you would be punished for all +this. +

+

+I did know it, Hermes, and I also know that +I shall be set free again; before long someone will +come from Thebes, a brother of yours,Heracles. to shoot +down the eagle which you say will fly to me. +

+

+I hope so, Prometheus, and I hope to see you at +large, feasting with us all—but not serving our meat ! +

+ +

+ +Never fear, I shall feast with you, and Zeus will +set me free in return for a considerable favour. +

+

+What favour? Don’t hesitate to tell us. +

+

+You know Thetis, Hermes ?—but I must not tell. +It is best to keep the secret, so that I may be +rewarded and set free instead of being sentenced.The secret is told in Dialogues of the Gods, 5. + +Why, keep it, Titan, if it is best that way. Let’s +be going, Hephaestus, for here is the eagle close by. +(To Prometheus.) Well, hold out stubbornly. I +hope the Theban archer you speak of, will soon +disclose himself to you, to stop you from being +dissected by the bird. + + + + + + + +

+ + diff --git a/data/tlg0062/tlg020/tlg0062.tlg020.perseus-grc2.xml b/data/tlg0062/tlg020/tlg0062.tlg020.perseus-grc2.xml index f8f88f5a0..b9e888521 100644 --- a/data/tlg0062/tlg020/tlg0062.tlg020.perseus-grc2.xml +++ b/data/tlg0062/tlg020/tlg0062.tlg020.perseus-grc2.xml @@ -1,22 +1,24 @@ - + Προμηθεύς Lucian - A. M. Harmon + Austin Morris Harmon, 1878-1950 Perseus Project, Tufts University Gregory Crane Prepared under the supervision of Bridget Almas Lisa Cerrato +Gregory Crane Rashmi Singhal - + The National Endowment for the Humanities +Harvard Library Arcadia Fund Google Digital Humanities Awards Program @@ -30,14 +32,14 @@ Available under a Creative Commons Attribution-ShareAlike 4.0 International License - + Lucian Lucian - A. M. Harmon + Austin Morris Harmon, 1878-1950 London William Heinemann Ltd. @@ -51,7 +53,7 @@ - + @@ -78,14 +80,14 @@ EpiDoc and CTS conversion and other cleanup - +
Ἑρμῆς -

ὁ μὲν Καύκασος, ὦ Ἥφαιστε, οὗτος, ω τὸν ἄθλιον τουτονὶ Τιτᾶνα προσηλῶσθαι δεήσει· περισκοπῶμεν δὲ ἤδη κρημνόν τινα ἐπιτήδειον, εἴ που τῆς χιόνος τι γυμνόν ἐστιν, ὡς βεβαιότερον καταπαγείη τὰ δεσμὰ καὶ οὗτος ἅπασι περιφανὴς εἴη κρεμάμενος.

+

ὁ μὲν Καύκασος, ὦ Ἥφαιστε, οὗτος, ᾧ τὸν ἄθλιον τουτονὶ Τιτᾶνα προσηλῶσθαι δεήσει· περισκοπῶμεν δὲ ἤδη κρημνόν τινα ἐπιτήδειον, εἴ που τῆς χιόνος τι γυμνόν ἐστιν, ὡς βεβαιότερον καταπαγείη τὰ δεσμὰ καὶ οὗτος ἅπασι περιφανὴς εἴη κρεμάμενος.

Ἥφαιστος

περισκοπῶμεν, ὦ Ἑρμῆ· οὔτε γὰρ ταπεινὸν καὶ πρόσγειον ἐσταυρῶσθαι χρή, ὡς μὴ ἐπαμύνοιεν αὐτῷ τὰ πλάσματα αὐτοῦ οἱ ἄνθρωποι, οὔτε μὴν κατὰ τὸ ἄκρον, — ἀφανὴς γὰρ ἂν εἴη τοῖς κάτω — ἀλλʼ εἰ δοκεῖ κατὰ μέσον ἐνταῦθά που ὑπὲρ τῆς φάραγγος ἀνεσταυρώσθω ἐκπετασθεὶς τὼ χεῖρε ἀπὸ τουτουὶ τοῦ κρημνοῦ πρὸς τὸν ἐναντίον.

@@ -94,14 +96,14 @@

εὖ λέγεις· ἀπόξυροί τε γὰρ αἱ πέτραι καὶ ἀπρόσβατοι πανταχόθεν, ἠρέμα ἐπινενευκυῖαι, καὶ τῷ ποδὶ στενὴν ταύτην ὁ κρημνὸς ἔχει τὴν ἐπίβασιν, ὡς ἀκροποδητὶ μόλις ἑστάναι, καὶ ὅλως ἐπικαιρότατος ἂν ὁ σταυρὸς γένοιτο. μὴ μέλλε οὖν, ὦ Προμηθεῦ, ἀλλʼ ἀνάβαινε καὶ πάρεχε σεαυτὸν καταπαγησόμενον πρὸς τὸ ὄρος.

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Προμηθεύς

ἀλλὰ κἂν ὑμεῖς γε, ὦ Ἥφαιστε καὶ Ἑρμῆ, κατελεησατέ με παρὰ τὴν ἀξίαν δυστυχοῦντα.

Ἑρμῆς -

τοῦτο φής, ὦ Προμηθεῦ, ἀντὶ σοῦ ἀνασκολοπισθῆναι ˘ αὐτίκα μάλα παρακούσαντας τοῦ ἐπιτάγματος· ἢ οὐχ ἱκανὸς εἶναί σοι δοκεῖ ὁ Καύκασος καὶ ἄλλους χωρῆσαι δύο προσπατταλευθέντας; ἀλλʼ ὄρεγε τὴν δεξιάν· σὺ δέ, ὦ Ἥφαιστε, κατάκλειε καὶ προσήλου καὶ τὴν σφῦραν ἐρρωμένως κατάφερε. δὸς καὶ τὴν ἑτέραν κατειλήφθω εὖ μάλα καὶ αὕτη εὖ ἔχει. καταπτήσεται δὲ ἤδη καὶ ὁ ἀετὸς ἀποκερῶν τὸ ἧπαρ, ὡς πάντα ἔχοις ἀντὶ τῆς καλῆς καὶ εὐμηχάνου πλαστικῆς.

+

τοῦτο φής, ὦ Προμηθεῦ, ἀντὶ σοῦ ἀνασκολοπισθῆναιἀντὶ σοῦ ἀνασκολοπίσθῆναι Hemsterhuys: τὸ κατελεήσατε ἀντὶ σοῦ (τοῦ γ) ἀνασκολοπισθῆναι MSS. αὐτίκα μάλα παρακούσαντας τοῦ ἐπιτάγματος· ἢ οὐχ ἱκανὸς εἶναί σοι δοκεῖ ὁ Καύκασος καὶ ἄλλους χωρῆσαι δύο προσπατταλευθέντας; ἀλλʼ ὄρεγε τὴν δεξιάν· σὺ δέ, ὦ Ἥφαιστε, κατάκλειε καὶ προσήλου καὶ τὴν σφῦραν ἐρρωμένως κατάφερε. δὸς καὶ τὴν ἑτέραν· κατειλήφθω εὖ μάλα καὶ αὕτη.αὕτη Jensius: αὐτή MSS. εὖ ἔχει. καταπτήσεται δὲ ἤδη καὶ ὁ ἀετὸς ἀποκερῶν τὸ ἧπαρ, ὡς πάντα ἔχοις ἀντὶ τῆς καλῆς καὶ εὐμηχάνου πλαστικῆς.

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ὦ Κρόνε καὶ Ἰαπετὲ καὶ σὺ ὦ μῆτερ, οἷα πέπονθα ὁ κακοδαίμων οὐδὲν δεινὸν εἰργασμένος.

Ἑρμῆς -

οὐδέν, ὦ Προμηθεῦ, δεινὸν εἰργάσω, ὃς πρῶτα μὲν τὴν νομὴν τῶν κρεῶν ἐγχειρισθεὶς οὕτως ἄδικον ἐποιήσω καὶ ἀπατηλήν, ὡς σαυτῷ μὲν τὰ κάλλιστα ὑπεξελέσθαι, τὸν Δία δὲ παραλογίσασθαι ὀστᾶ καλύψας ἄργετι δημῷ ; μέμνημαι γὰρ Ἡσιόδου νὴ Δίʼ οὕτως εἰπόντος· ἔπειτα δὲ τοὺς ἀνθρώπους ἀνέπλασας, πανουργότατα ζῷα, καὶ μάλιστά γε τὰς γυναῖκας· ἐπὶ πᾶσι δὲ τὸ τιμιώτατον κτῆμα τῶν θεῶν τὸ πῦρ κλέψας, καὶ τοῦτο ἔδωκας τοῖς ἀνθρώποις; τοσαῦτα δεινὰ εἰργασμένος φὴς μηδὲν ἀδικήσας δεδέσθαι;

+

οὐδέν, ὦ Προμηθεῦ, δεινὸν εἰργάσω, ὃς πρῶτα μὲν τὴν νομὴν τῶν κρεῶν ἐγχειρισθεὶς οὕτως ἄδικον ἐποιήσω καὶ ἀπατηλήν, ὡς σαυτῷ μὲν τὰ κάλλιστα ὑπεξελέσθαι, τὸν Δία δὲ παραλογίσασθαι ὀστᾶ καλύψας ἄργετι δημῷ; μέμνημαι γὰρ Ἡσιόδου νὴ Δίʼ οὕτως εἰπόντος· ἔπειτα δὲ τοὺς ἀνθρώπους ἀνέπλασας, πανουργότατα ζῷα, καὶ μάλιστά γε τὰς γυναῖκας· ἐπὶ πᾶσι δὲ τὸ τιμιώτατον κτῆμα τῶν θεῶν τὸ πῦρ κλέψας, καὶ τοῦτο ἔδωκας τοῖς ἀνθρώποις; τοσαῦτα δεινὰ εἰργασμένος φὴς μηδὲν ἀδικήσας δεδέσθαι;

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Προμηθεύς -

ἔοικας, ὦ Ἑρμῆ, καὶ σὺ κατὰ τὸν ποιητὴν ἀναίτιον αἰτιάασθαι ὃς τὰ τοιαῦτά μοι προφέρεις, ἐφʼ οἷς ἔγωγε τῆς ἐν πρυτανείῳ σιτήσεως, εἰ τὰ δίκαια ἐγίγνετο, ἐτιμησάμην ἂν ἐμαυτῷ. εἰ γοῦν σχολή σοι, ἡδέως ἂν καὶ δικαιολογησαίμην ὑπὲρ τῶν ἐγκλημάτων, ὡς δείξαιμι ἄδικα ἐγνωκότα περὶ ἡμῶν τὸν Δία· σὺ δὲ — στωμύλος γὰρ εἶ καὶ δικανικὸς — ἀπολόγησαι ὑπὲρ αὐτοῦ ὡς δικαίαν τὴν ψῆφον ἔθετο, ἀνεσταυρῶσθαί με πλησίον τῶν Κασπίων τούτων πυλῶν ἐπὶ τοῦ Καυκάσου, οἴκτιστον θέαμα πᾶσι Σκύθαις.

+

ἔοικας, ὦ Ἑρμῆ, καὶ σὺ κατὰ τὸν ποιητὴν ἀναίτιον αἰτιάασθαι ὃς τὰ τοιαῦτά μοι προφέρεις, ἐφʼ οἷς ἔγωγε τῆς ἐν πρυτανείῳ σιτήσεως, εἰ τὰ δίκαια ἐγίγνετο, ἐτιμησάμην ἂν ἐμαυτῷ. εἰ γοῦν σχολή σοι, ἡδέως ἂν καὶ δικαιολογησαίμην ὑπὲρ τῶν ἐγκλημάτων, ὡς δείξαιμι ἄδικα ἐγνωκότα περὶ ἡμῶν τὸν Δία· σὺ δὲ — στωμύλος γὰρ εἶ καὶ δικανικός — ἀπολόγησαι ὑπὲρ αὐτοῦ ὡς δικαίαν τὴν ψῆφον ἔθετο, ἀνεσταυρῶσθαί με πλησίον τῶν Κασπίων τούτων πυλῶν ἐπὶ τοῦ Καυκάσου, οἴκτιστον θέαμα πᾶσι Σκύθαις.

Ἑρμῆς -

ἕωλον μέν, ὦ Προμηθεῦ, τὴν ἔφεσιν ἀγωνιῇ καὶ ἐς οὐδὲν δέον ὅμως δʼ οὖν λέγε· καὶ γὰρ ἄλλως περιμένειν ἀναγκαῖον, ἔστʼ ἂν ὁ ἀετὸς καταπτῇ ἐπιμελησόμενός σου τοῦ ἥπατος. τὴν ἐν τῷ μέσῳ δὴ ταύτην σχολὴν καλῶς ἂν ἔχον εἴη εἰς ἀκρόασιν καταχρήσασθαι σοφιστικήν, οἷος εἶ σὺ πανουργότατος ἐν τοῖς λόγοις.

+

ἕωλον μέν, ὦ Προμηθεῦ, τὴν ἔφεσιν ἀγωνιῇ καὶ ἐς οὐδὲν δέον· ὅμως δʼ οὖν λέγε· καὶ γὰρ ἄλλως περιμένειν ἀναγκαῖον, ἔστʼ ἂν ὁ ἀετὸς καταπτῇ ἐπιμελησόμενός σου τοῦ ἥπατος. τὴν ἐν τῷ μέσῳ δὴ ταύτην σχολὴν καλῶς ἂν ἔχον εἴηἔχον εἴη Jacobitz: ἔχων εἴη, εἴη ἔχον MSS. εἰς ἀκρόασιν καταχρήσασθαι σοφιστικήν, οἷος εἶ σὺ πανουργότατος ἐν τοῖς λόγοις.

@@ -138,31 +140,31 @@

ἐγὼ μὲν οὐκ ἄν ποτε ᾤμην καὶ περὶ τῆς κλοπῆς τὸν Ἑρμῆν ἐθελῆσαι ἂν εἰπεῖν οὐδὲ ὀνειδιεῖν μοι τὸ τοιοῦτον ὁμοτέχνῳ ὄντι. πλὴν ἀλλʼ εἰ καὶ τοῦτο, ὦ Μαίας παῖ, ὑφίστασαι, καιρὸς ἤδη περαίνειν τὴν κατηγορίαν.

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Ἑρμῆς -

πάνυ γοῦν, ὦ Προμηθεῦ, μακρῶν δεῖ λόγων καὶ ἱκανῆς τινος παρασκευῆς ἐπὶ τὰ σοὶ πεπραγμένα, οὐχὶ δὲ ἀπόχρη μόνα τὰ κεφάλαια εἰπεῖν τῶν ἀδικημάτων, ὅτι ἐπιτραπέν σοι μοιρᾶσαι τὰ κρέα σαυτῷ μὲν τὰ κάλλιστα ἐφύλαττες, ἐξηπάτας δὲ τὸν βασιλέα, καὶ τοὺς ἀνθρώπους ἀνέπλασας, οὐδὲν δέον, καὶ τὸ πῦρ κλέψας παρʼ ἡμῶν ἐκόμισας ἐς αὐτούς· καί μοι δοκεῖς, ὦ βέλτιστε, μὴ συνιέναι ἐπὶ τοῖς τηλικούτοις πάνυ φιλανθρώπου τοῦ Διὸς πεπειραμένος. εἰ μὲν οὖν ἔξαρνος εἶ μὴ εἰργάσθαι αὐτά, δεήσει καὶ διελέγχειν καὶ ῥῆσίν τινα μακρὰν ἀποτείνειν καὶ πειρᾶσθαι ὡς ἔνι μάλιστα ἐμφανίζειν τὴν ἀλήθειαν εἰ δὲ φὴς τοιαύτην πεποιῆσθαι τὴν νομὴν τῶν κρεῶν καὶ τὰ περὶ τοὺς ἀνθρώπους καινουργῆσαι καὶ τὸ πῦρ κεκλοφέναι, ἱκανῶς κατηγόρηταί μοι, καὶ μακρότερα οὐκ ἂν εἴποιμι· λῆρος γὰρ ἄλλως τὸ τοιοῦτον.

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πάνυ γοῦν, ὦ Προμηθεῦ, μακρῶν δεῖ λόγων καὶ ἱκανῆς τινος παρασκευῆς ἐπὶ τὰ σοὶ πεπραγμένα, οὐχὶ δὲ ἀπόχρη μόνα τὰ κεφάλαια εἰπεῖν τῶν ἀδικημάτων, ὅτι ἐπιτραπέν σοι μοιρᾶσαι τὰ κρέα σαυτῷ μὲν τὰ κάλλιστα ἐφύλαττες, ἐξηπάτας δὲ τὸν βασιλέα, καὶ τοὺς ἀνθρώπους ἀνέπλασας, οὐδὲν δέον, καὶ τὸ πῦρ κλέψας παρʼ ἡμῶν ἐκόμισας ἐς αὐτούς· καί μοι δοκεῖς, ὦ βέλτιστε, μὴ συνιέναι ἐπὶ τοῖς τηλικούτοις πάνυ φιλανθρώπου τοῦ Διὸς πεπειραμένος. εἰ μὲν οὖν ἔξαρνος εἶ μὴ εἰργάσθαι αὐτά, δεήσει καὶ διελέγχειν καὶ ῥῆσίν τινα μακρὰν ἀποτείνειν καὶ πειρᾶσθαι ὡς ἔνι μάλιστα ἐμφανίζειν τὴν ἀλήθειαν· εἰ δὲ φὴς τοιαύτην πεποιῆσθαι τὴν νομὴν τῶν κρεῶν καὶ τὰ περὶ τοὺς ἀνθρώπους καινουργῆσαι καὶ τὸ πῦρ κεκλοφέναι, ἱκανῶς κατηγόρηταί μοι, καὶ μακρότερα οὐκ ἂν εἴποιμι· λῆρος γὰρ ἄλλως τὸ τοιοῦτον.

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Προμηθεύς -

εἰ μὲν καὶ ταῦτα λῆρός ἐστιν ἃ εἴρηκας, εἰσόμεθα μικρὸν ὕστερον ἐγὼ δέ, ἐπείπερ ἱκανὰ φὴς εἶναι τὰ κατηγορημένα, πειράσομαι ὡς ἂν οἷός τε ὦ διαλύσασθαι τὰ ἐγκλήματα. καὶ πρῶτόν γε ἄκουσον τὰ περὶ τῶν κρεῶν. καίτοι, νὴ τὸν Οὐρανόν, καὶ νῦν λέγων αὐτὰ αἰσχύνομαι ὑπὲρ τοῦ Διός, εἰ οὕτω μικρολόγος καὶ μεμψίμοιρός ἐστιν, ὡς διότι μικρὸν.ὀστοῦν ἐν τῇ μερίδι εὗρε, ἀνασκολοπισθησόμενον πέμπειν παλαιὸν οὕτω θεόν, μήτε τῆς συμμαχίας μνημονεύσαντα μήτε αὖ τὸ τῆς ὀργῆς κεφάλαιον ἡλίκον ἐστὶν ἐννοήσαντα καὶ ὡς μειρακίον τὸ τοιοῦτον, ὀργίζεσθαι καὶ ἀγανακτεῖν εἰ μὴ τὸ μεῖζον αὐτὸς λήψεται.

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εἰ μὲν καὶ ταῦτα λῆρός ἐστιν ἃ εἴρηκας, εἰσόμεθα μικρὸν ὕστερον· ἐγὼ δέ, ἐπείπερ ἱκανὰ φὴς εἶναι τὰ κατηγορημένα, πειράσομαι ὡς ἂν οἷός τε ὦ διαλύσασθαι τὰ ἐγκλήματα. καὶ πρῶτόν γε ἄκουσον τὰ περὶ τῶν κρεῶν. καίτοι, νὴ τὸν Οὐρανόν, καὶ νῦν λέγων αὐτὰ αἰσχύνομαι ὑπὲρ τοῦ Διός, εἰ οὕτω μικρολόγος καὶ μεμψίμοιρός ἐστιν, ὡς διότι μικρὸν ὀστοῦν ἐν τῇ μερίδι εὗρε, ἀνασκολοπισθησόμενον πέμπειν παλαιὸν οὕτω θεόν, μήτε τῆς συμμαχίας μνημονεύσαντα μήτε αὖ τὸ τῆς ὀργῆς κεφάλαιον ἡλίκον ἐστὶν ἐννοήσαντα καὶ ὡς μειρακίου τὸ τοιοῦτον, ὀργίζεσθαι καὶ ἀγανακτεῖν εἰ μὴ τὸ μεῖζον αὐτὸς λήψεται.
Προμηθεύς -

καίτοι τάς γε ἀπάτας, ὦ Ἑρμῆ, τὰς τοιαύτας συμποτικὰς οὔσας οὐ χρή, οἶμαι, ἀπομνημονεύειν, ἀλλʼ εἰ καί τι ἡμάρτηται μεταξὺ εὐωχουμένων, παιδιὰν ἡγεῖσθαι καὶ αὐτοῦ ἐν τῷ συμποσίῳ καταλιπεῖν τὴν ὀργὴν ἐς δὲ τὴν αὔριον ταμιεύεσθαι τὸ μῖσος καὶ μνησικακεῖν καὶ ἕωλόν τινα μῆνιν διαφυλάττειν, ἄπαγε, οὔτε θεοῖς πρέπον οὔτε ἄλλως βασιλικὸν ἢν γοῦν ἀφέλῃ τις τῶν συμποσίων τὰς κομψείας ταύτας, ἀπάτην καὶ σκώμματα καὶ τὸ διασιλλαίνειν καὶ ἐπιγελᾶν, τὸ καταλειπόμενόν ἐστι μέθη καὶ κόρος καὶ σιωπή, σκυθρωπὰ καὶ ἀτερπῆ πράγματα καὶ ἥκιστα συμποσίῳ πρέποντα. ὥστε ἔγωγε οὐδὲ μνημονεύσειν εἰς τὴν ὑστεραίαν ἔτι ᾤμην τούτων τὸν Δία, οὐχ ὅπως τηλικαῦτα ἐπʼ αὐτοῖς ἀγανακτήσειν καὶ πάνδεινα ἡγήσεσθαι πεπονθέναι, εἰ διανέμων τις κρέα παιδιάν τινα ἔπαιζε πειρώμενος εἰ διαγνώσεται τὸ βέλτιον ὁ αἱρούμενος.

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καίτοι τάς γε ἀπάτας, ὦ Ἑρμῆ, τὰς τοιαύτας συμποτικὰς οὔσας οὐ χρή, οἶμαι, ἀπομνημονεύειν, ἀλλʼ εἰ καί τι ἡμάρτηται μεταξὺ εὐωχουμένων, παιδιὰν ἡγεῖσθαι καὶ αὐτοῦ ἐν τῷ συμποσίῳ καταλιπεῖν τὴν ὀργήν· ἐς δὲ τὴν αὔριον ταμιεύεσθαι τὸ μῖσος καὶ μνησικακεῖν καὶ ἕωλόν τινα μῆνιν διαφυλάττειν, ἄπαγε, οὔτε θεοῖς πρέπον οὔτε ἄλλως βασιλικόν· ἢν γοῦν ἀφέλῃ τις τῶν συμποσίων τὰς κομψείας ταύτας, ἀπάτην καὶ σκώμματα καὶ τὸ διασιλλαίνειν καὶ ἐπιγελᾶν, τὸ καταλειπόμενόν ἐστι μέθη καὶ κόρος καὶ σιωπή, σκυθρωπὰ καὶ ἀτερπῆ πράγματα καὶ ἥκιστα συμποσίῳ πρέποντα. ὥστε ἔγωγε οὐδὲ μνημονεύσειν εἰς τὴν ὑστεραίαν ἔτι ᾤμην τούτων τὸν Δία, οὐχ ὅπως τηλικαῦτατηλικαῦτα Cobet: καὶ τηλικαῖ τα MSS. ἐπʼ αὐτοῖς ἀγανακτήσειν καὶ πάνδεινα ἡγήσεσθαι πεπονθέναι, εἰ διανέμων τις κρέα παιδιάν τινα ἔπαιζε πειρώμενος εἰ διαγνώσεται τὸ βέλτιον ὁ αἱρούμενος.
Προμηθεύς -

τίθει δʼ ὅμως, ὦ Ἑρμῆ, τὸ χαλεπώτερον, μὴ τὴν ἐλάττω μοῖραν ἀπονενεμηκέναι τῷ Διί, τὴν δʼ ὅλην ὑφῃρῆσθαι· τί οὖν; διὰ τοῦτο ἐχρῆν, τὸ τοῦ λόγου, τῇ γῇ τὸν οὐρανὸν ἀναμεμῖχθαι καὶ δεσμὰ καὶ σταυροὺς καὶ Καύκασον ὅλον ἐπινοεῖν καὶ ἀετοὺς καταπέμπειν καὶ τὸ ἧπαρ ἐκκολάπτειν; ὅρα γὰρ μὴ πολλήν τινα ταῦτα κατηγορῇ τοῦ ἀγανακτοῦντος αὐτοῦ μικροψυχίαν καὶ ἀγένειαν τῆς γνώμης καὶ πρὸς ὀργὴν εὐχέρειαν. ἢ τί γάρ ἂν ἐποίησεν οὗτος ὅλον βοῦν ἀπολέσας, εἰ κρεῶν ὀλίγων ἕνεκα τηλικαῦτα ἐργάζεται;

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τίθει δʼ ὅμως, ὦ Ἑρμῆ, τὸ χαλεπώτερον, μὴ τὴν ἐλάττω μοῖραν ἀπονενεμηκέναι τῷ Διί, τὴν δʼ ὅλην ὑφῃρῆσθαι· τί οὖν; διὰ τοῦτο ἐχρῆν, τὸ τοῦ λόγου, τῇ γῇ τὸν οὐρανὸν ἀναμεμῖχθαι καὶ δεσμὰ καὶ σταυροὺς καὶ Καύκασον ὅλον ἐπινοεῖν καὶ ἀετοὺς καταπέμπειν καὶ τὸ ἧπαρ ἐκκολάπτειν; ὅρα γὰρ μὴ πολλήν τινα ταῦτα κατηγορῇ τοῦ ἀγανακτοῦντος αὐτοῦ μικροψυχίαν καὶ ἀγένειαν τῆς γνώμης καὶ πρὸς ὀργὴν εὐχέρειαν. ἢ τί γὰρ ἂν ἐποίησεν οὗτος ὅλον βοῦν ἀπολέσας, εἰ κρεῶν ὀλίγων ἕνεκα τηλικαῦτα ἐργάζεται;
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καίτοι πόσῳ οἱ ἄνθρωποι εὐγνωμονέστερον διάκεινται πρὸς τὰ τοιαῦτα, οὓς εἰκὸς ἦν καὶ τὰ ἐς τὴν ὀργὴν ὀξυτέρους εἶναι τῶν θεῶν; ἀλλʼ ὅμως ἐκείνων οὐκ ἔστιν ὅστις τῷ μαγείρῳ σταυροῦ ἂν τιμήσαιτο, εἰ τὰ κρέα ἕψων καθεὶς τὸν δάκτυλον τοῦ ζωμοῦ τι περιελιχμήσατο ἢ ὀπτωμένων ἀποσπάσας τι κατεβρόχθισεν, ἀλλὰ συγγνώμην ἀπονέμουσιν αὐτοῖς· εἰ δὲ καὶ πάνυ ὀργισθεῖεν, ἢ κονδύλους ἐνέτριψαν ἢ κατὰ κόρρης ἐπάταξαν, ἀνεσκολοπίσθη δὲ οὐδεὶς παρʼ αὐτοῖς τῶν τηλικούτων ἕνεκα.

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καίτοι πόσῳ οἱ ἄνθρωποι εὐγνωμονέστερον διάκεινται πρὸς τὰ τοιαῦτα, οὓς εἰκὸς ἦν καὶ τὰ ἐς τὴν ὀργὴν ὀξυτέρους εἶναι τῶν θεῶν; ἀλλʼ ὅμως ἐκείνων οὐκ ἔστιν ὅστις τῷ μαγείρῳ σταυροῦ ἂν τιμήσαιτο, εἰ τὰ κρέα ἕψων καθεὶς τὸν δάκτυλον τοῦ ζωμοῦ τι περιελιχμήσατο ἢ ὀπτωμένων ἀποσπάσας τι κατεβρόχθισεν, ἀλλὰ συγγνώμην ἀπονέμουσιν αὐτοῖς· εἰ δὲ καὶ πάνυ ὀργισθεῖεν, ἢ κονδύλους ἐνέτριψαν ἢ κατὰ κόρρης ἐπάταξαν, ἀνεσκολοπίσθη δὲ οὐδεὶς παρʼ αὐτοῖς τῶν τηλικούτων ἕνεκα.

καὶ περὶ μὲν τῶν κρεῶν τοσαῦτα, αἰσχρὰ μὲν κἀμοὶ ἀπολογεῖσθαι, πολὺ δὲ αἰσχίω κατηγορεῖν ἐκείνῳ.

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ἦν τοίνυν πάλαι — ῥᾷον γὰρ οὕτω δῆλον ἂν γένοιτο, εἴ τι ἠδίκηκα ἐγὼ μετακοσμήσας καὶ νεωτερίσας τὰ περὶ τοὺς ἀνθρώπους — ἦν οὖν τὸ θεῖον μόνον καὶ τὸ ἐπουράνιον γένος, ἡ γῆ δὲ ἄγριόν τι χρῆμα καὶ ἄμορφον, ὕλαις ἅπασα καὶ ταύταις ἀνημέροις λάσιος, οὔτε δὲ βωμοὶ θεῶν ἢ νέως, — πόθεν γάρ; — ἢ ξόανα ἤ τι ἄλλο τοιοῦτον, οἷα πολλὰ νῦν ἁπανταχόθι φαίνεται μετὰ πάσης ἐπιμελείας τιμώμενα· ἐγὼ δὲ — ἀεὶ γάρ τι προβουλεύω ἐς τὸ κοινὸν καὶ σκοπῶ ὅπως αὐξηθήσεται μὲν τὰ τῶν θεῶν, ἐπιδώσει δὲ καὶ τἆλλα πάντα ἐς κόσμον καὶ κάλλος — ἐνενόησα ὡς ἄμεινον εἴη ὀλίγον ὅσον τοῦ πηλοῦ λαβόντα ζῷά τινα συστήσασθαι καὶ ἀναπλάσαι τὰς μορφὰς μὲν ἡμῖν αὐτοῖς προσεοικότα· καὶ γὰρ ἐνδεῖν τι ᾤμην τῷ θείῳ, μὴ ὄντος τοῦ ἐναντίου αὐτῷ καὶ πρὸς ὃ ἔμελλεν ἡ ἐξέτασις γιγνομένη εὐδαιμονέστερον ἀποφαίνειν αὐτό· θνητὸν μέντοι εἶναι τοῦτο, εὐμηχανώτατον δʼ ἄλλως καὶ συνετώτατον καὶ τοῦ βελτίονος αἰσθανόμενον.

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ἦν τοίνυν πάλαι — ῥᾷον γὰρ οὕτω δῆλον ἂν γένοιτο, εἴ τι ἠδίκηκα ἐγὼ μετακοσμήσας καὶ νεωτερίσας τὰ περὶ τοὺς ἀνθρώπους — ἦν οὖν τὸ θεῖον μόνον καὶ τὸ ἐπουράνιον γένος, ἡ γῆ δὲ ἄγριόν τι χρῆμα καὶ ἄμορφον, ὕλαις ἅπασα καὶ ταύταις ἀνημέροις λάσιος, οὔτε δὲ βωμοὶ θεῶν ἢ νέως, — πόθεν γάργάρ Sommerbrodt: γε β; δέ γ.; — ἢ ξόαναἢ ξόανα Harmon ἀγάλματα (ἄγαλμα φ Ν) ἢ ξόανα (ξόανον γ) MSS. Cf. Timon 8. ἤ τι ἄλλο τοιοῦτον, οἷα πολλὰ νῦν ἁπανταχόθι φαίνεται μετὰ πάσης ἐπιμελείας τιμώμενα· ἐγὼ δὲ — ἀεὶ γάρ τι προβουλεύω ἐς τὸ κοινὸν καὶ σκοπῶ ὅπως αὐξηθήσεται μὲν τὰ τῶν θεῶν, ἐπιδώσει δὲ καὶ τἆλλα πάντα ἐς κόσμον καὶ κάλλος — ἐνενόησα ὡς ἄμεινον εἴη ὀλίγον ὅσον τοῦ πηλοῦ λαβόντα ζῷά τινα συστήσασθαι καὶ ἀναπλάσαι τὰς μορφὰς μὲν ἡμῖν αὐτοῖς προσεοικότα· καὶ γὰρ ἐνδεῖν τι ᾤμην τῷ θείῳ, μὴ ὄντος τοῦ ἐναντίου αὐτῷ καὶ πρὸς ὃ ἔμελλεν ἡ ἐξέτασις γιγνομένη εὐδαιμονέστερον ἀποφαίνειν αὐτό· θνητὸν μέντοι εἶναι τοῦτο, εὐμηχανώτατον δʼ ἄλλως καὶ συνετώτατον καὶ τοῦ βελτίονος αἰσθανόμενον.
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καὶ δὴ κατὰ τὸν ποιητικὸν λόγον γαῖαν ὕδει φύρας καὶ διαμαλάξας ἀνέπλασα τοὺς ἀνθρώπους, ἔτι καὶ τὴν Ἀθηνᾶν παρακαλέσας συνεπιλαβέσθαι μοι τοῦ ἔργου. ταῦτά ἐστιν ἃ μεγάλα ἐγὼ τοὺς θεοὺς ἠδίκηκα. καὶ τὸ ζημίωμα ὁρᾷς ἡλίκον, εἰ ἐκ πηλοῦ ζῷα ἐποίησα καὶ τὸ τέως ἀκίνητον εἰς κίνησιν ἤγαγον· καί, ὡς ἔοικε, τὸ ἀπʼ ἐκείνου ἧττον θεοὶ εἰσιν οἱ θεοί, διότι καὶ ἐπὶ γῆς τινα θνητὰ ζῷα γεγένηται· οὕτω γὰρ δὴ καὶ ἀγανακτεῖ νῦν ὁ Ζεὺς ὥσπερ ἐλαττουμένων τῶν θεῶν ἐκ τῆς τῶν ἀνθρώπων γενέσεως, εἰ μὴ ἄρα τοῦτο δέδιε, μὴ καὶ οὗτοι ἐπανάστασιν ἐπʼ αὐτὸν βουλεύσωσι καὶ πόλεμον ἐξενέγκωσι πρὸς τοὺς θεοὺς ὥσπερ οἱ Γίγαντες.

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ἀλλʼ ὅτι μὲν δὴ οὐδὲν ἠδίκησθε, ὦ Ἑρμῆ, πρὸς ἐμοῦ καὶ τῶν ἔργων τῶν ἐμῶν, δῆλον ἢ σὺ δεῖξον κἂν ἕν τι μικρότατον, κἀγὼ σιωπήσομαι καὶ δίκαια ἔσομαι πεπονθὼς πρὸς ὑμῶν.

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καὶ δὴ κατὰ τὸν ποιητικὸν λόγον γαῖαν ὕδει φύρας καὶ διαμαλάξας ἀνέπλασα τοὺς ἀνθρώπους, ἔτι καὶ τὴν Ἀθηνᾶν παρακαλέσας συνεπιλαβέσθαι μοι τοῦ ἔργου. ταῦτά ἐστιν ἃ μεγάλα ἐγὼ τοὺς θεοὺς ἠδίκηκα. καὶ τὸ ζημίωμα ὁρᾷς ἡλίκον, εἰ ἐκ πηλοῦ ζῷα ἐποίησα καὶ τὸ τέως ἀκίνητον εἰς κίνησιν ἤγαγον· καί, ὡς ἔοικε, τὸ ἀπʼ ἐκείνου ἧττον θεοί εἰσιν οἱ θεοί, διότι καὶ ἐπὶ γῆς τινα θνητὰ ζῷα γεγένηται· οὕτω γὰρ δὴ καὶ ἀγανακτεῖ νῦν ὁ Ζεὺς ὥσπερ ἐλαττουμένων τῶν θεῶν ἐκ τῆς τῶν ἀνθρώπων γενέσεως, εἰ μὴ ἄρα τοῦτο δέδιε, μὴ καὶ οὗτοι ἐπανάστασινἐπανάστασι Fritzsche: ἀπόστασιν MSS. ἐπʼ αὐτὸν βουλεύσωσι καὶ πόλεμον ἐξενέγκωσι πρὸς τοὺς θεοὺς ὥσπερ οἱ Γίγαντες.

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ἀλλʼ ὅτι μὲν δὴ οὐδὲν ἠδίκησθε, ὦ Ἑρμῆ, πρὸς ἐμοῦ καὶ τῶν ἔργων τῶν ἐμῶν, δῆλον· ἢ σὺ δεῖξον κἂν ἕν τι μικρότατον, κἀγὼ σιωπήσομαι καὶ δίκαια ἔσομαι πεπονθὼς πρὸς ὑμῶν.

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ἔτι δέ μοι, ὦ Ἑρμῆ, καὶ τόδε ἐννόησον, εἴ τι σοι δοκεῖ ἀγαθὸν ἀμάρτυρον, οἷον κτῆμα ἢ ποίημα ὃ μηδεὶς ὄψεται μηδὲ ἐπαινέσεται, ὁμοίως ἡδὺ καὶ τερπνὸν ἔσεσθαι τῷ ἔχοντι. πρὸς δὴ τί τοῦτʼ ἔφην; ὅτι μὴ γενομένων τῶν ἀνθρώπων ἀμάρτυρον συνέβαινε τὸ κάλλος εἶναι τῶν ὅλων, καὶ πλοῦτόν τινα πλουτήσειν ἐμέλλομεν οὔτε ὑπʼ ἄλλου τινὸς θαυμασθησόμενον αὔτε ἡμῖν αὐτοῖς ὁμοίως τίμιον οὐδὲ γὰρ ἂν εἴχομεν πρὸς ὅ τι ἔλαττον παραθεωρῶμεν αὐτόν, οὐδʼ ἂν συνίεμεν ἡλίκα εὐδαιμονοῦμεν οὐχ ὁρῶντες ἀμοίρους τῶν ἡμετέρων τινάς· οὕτω γὰρ δὴ καὶ τό μέγα δόξειεν ἄν μέγα, εἰ τῷ μικρῷ παραμετροῖτο. ὑμεῖς δέ, τιμᾶν ἐπὶ τῷ πολιτεύματι τούτῳ δέον, ἀνεσταυρώκατέ με καὶ ταύτην μοι τὴν ἀμοιβὴν ἀποδεδώκατε τοῦ βουλεύματος.

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ἔτι δέ μοι, ὦ Ἑρμῆ, καὶ τόδε ἐννόησον, εἴ τι σοι δοκεῖ ἀγαθὸν ἀμάρτυρον, οἷον κτῆμα ἢ ποίημα ὃ μηδεὶς ὄψεται μηδὲ ἐπαινέσεται, ὁμοίως ἡδὺ καὶ τερπνὸν ἔσεσθαι τῷ ἔχοντι. πρὸς δὴ τί τοῦτʼ ἔφην; ὅτι μὴ γενομένων τῶν ἀνθρώπων ἀμάρτυρον συνέβαινε τὸ κάλλος εἶναι τῶν ὅλων, καὶ πλοῦτόν τινα πλουτήσειν ἐμέλλομεν οὔτε ὑπʼ ἄλλου τινὸς θαυμασθησόμενον οὔτε ἡμῖν αὐτοῖς ὁμοίως τίμιον· οὐδὲ γὰρ ἂν εἴχομεν πρὸς ὅ τι ἔλαττον παραθεωρῶμεν αὐτόν, οὐδʼ ἂν συνίεμεν ἡλίκα εὐδαιμονοῦμεν οὐχ ὁρῶντες ἀμοίρους τῶν ἡμετέρων τινάς· οὕτω γὰρ δὴ καὶ τὸ μέγα δόξειεν ἂν μέγα, εἰ τῷ μικρῷ παραμετροῖτο. ὑμεῖς δέ, τιμᾶν ἐπὶ τῷ πολιτεύματι τούτῳ δέον, ἀνεσταυρώκατέ με καὶ ταύτην μοι τὴν ἀμοιβὴν ἀποδεδώκατε τοῦ βουλεύματος.
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ἀλλὰ κακοῦργοί τινες, φής, ἐν αὐτοῖς καὶ ; μοιχεύουσι καὶ πολεμοῦσι καὶ ἀδελφὰς γαμοῦσι καὶ πατράσιν ἐπιβουλεύουσι. παρʼ ἡμῖν γὰρ οὐχὶ πολλὴ τούτων ἀφθονία; καὶ οὐ δήπου διὰ τοῦτο αἰτιάσαιτʼ ἄν τις τὸν Οὐρανὸν καὶ τὴν Γῆν, ὅτι ἡμᾶς συνεστήσαντο. ἔτι καὶ τοῦτο ἴσως φαίης ἄν, ὅτι ἀνάγκη πολλὰ ἡμᾶς ἔχειν πράγματα ἐπιμελουμένους αὐτῶν. οὐκοῦν διά γε τοῦτο καὶ ὁ νομεὺς ἀχθέσθω ἐπὶ τῷ ἔχειν τὴν ἀγέλην, διότι ἀναγκαῖον αὐτῷ ἐπιμελεῖσθαι αὐτῆς. καίτοι τό γε ἐργῶδες τοῦτο καὶ ἡδύ· ἄλλως καὶ ἡ φροντὶς οὐκ ἀτερπὴς ἔχουσά τινα διατριβήν. ἢ τί γὰρ ἂν ἐπράττομεν οὐκ ἔχοντες ὧν προνοοῦμεν τούτων; ἠργοῦμεν ἂν καὶ τὸ νέκταρ ἐπίνομεν καὶ τῆς ἀμβροσίας ἐνεφορούμεθα οὐδὲν ποιοῦντες.

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ἀλλὰ κακοῦργοί τινες, φής, ἐν αὐτοῖς καὶ μοιχεύουσι καὶ πολεμοῦσι καὶ ἀδελφὰς γαμοῦσι καὶ πατράσιν ἐπιβουλεύουσι. παρʼ ἡμῖν γὰρ οὐχὶ πολλὴ τούτων ἀφθονία; καὶ οὐ δήπου διὰ τοῦτο αἰτιάσαιτʼ ἄν τις τὸν Οὐρανὸν καὶ τὴν Γῆν, ὅτι ἡμᾶς συνεστήσαντο. ἔτι καὶ τοῦτο ἴσως φαίης ἄν, ὅτι ἀνάγκη πολλὰ ἡμᾶς ἔχειν πράγματα ἐπιμελουμένους αὐτῶν. οὐκοῦν διά γε τοῦτο καὶ ὁ νομεὺς ἀχθέσθω ἐπὶ τῷ ἔχειν τὴν ἀγέλην, διότι ἀναγκαῖον αὐτῷ ἐπιμελεῖσθαι αὐτῆς. καίτοι τό γε ἐργῶδες τοῦτο καὶ ἡδύ· ἄλλωςἄλλως Text corrupt. I translate as if it read καὶ ὅλως. καὶ ἡ φροντὶς οὐκ ἀτερπὴς ἔχουσά τινα διατριβήν. ἢ τί γὰρ ἂν ἐπράττομεν οὐκ ἔχοντες ὧν προνοοῦμεν τούτων; ἠργοῦμεν ἂν καὶ τὸ νέκταρ ἐπίνομεν καὶ τῆς ἀμβροσίας ἐνεφορούμεθα οὐδὲν ποιοῦντες.

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ὃ δὲ μάλιστά με πνίγει τοῦτʼ ἐστίν, ὅτι μεμφόμενοι τὴν ἀνθρωποποιίαν καὶ μάλιστά γε τὰς γυναῖκας ὅμως ἐρᾶτε αὐτῶν καὶ οὐ διαλείπετε κατιόντες, ἄρτι μὲν ταῦροι,γεχνοἄρτι δὲ σάτυροι καὶ κύκνοι γενόμενοι, καὶ θεοὺς ἐξ αὐτῶν ποιεῖσθαι ἀξιοῦτε.

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ὃ δὲ μάλιστά με πνίγει τοῦτʼ ἐστίν, ὅτι μεμφόμενοι τὴν ἀνθρωποποιίαν καὶ μάλιστά γε τὰς γυναῖκας ὅμως ἐρᾶτε αὐτῶν καὶ οὐ διαλείπετε κατιόντες, ἄρτι μὲν ταῦροι, ἄρτι δὲ σάτυροι καὶ κύκνοι γενόμενοι, καὶ θεοὺς ἐξ αὐτῶν ποιεῖσθαι ἀξιοῦτε.

ἀλλʼ ἐχρῆν μέν, ἴσως φήσεις, ἀναπεπλάσθαι τοὺς ἀνθρώπους, ἄλλον δέ τινα τρόπον, ἀλλὰ μὴ ἡμῖν ἐοικότας· καὶ τί ἂν ἄλλο παράδειγμα τούτου ἄμεινον προεστησάμην, ὃ πάντως καλὸν ἠπιστάμην; ἢ ἀσύνετον καὶ θηριῶδες ἔδει καὶ ἄγριον ἀπεργάσασθαι τὸ ζῷον; καὶ πῶς ἂν ἢ θεοῖς ἔθυσαν ἢ τὰς ἄλλας ὑμῖν τιμὰς ἀπένειμαν οὐχὶ τοιοῦτοι γενόμενοι; ἀλλὰ ὑμεῖς, ὅταν μὲν ὑμῖν τὰς ἑκατόμβας προσάγωσιν, οὐκ ὀκνεῖτε, κἂν ἐπὶ τὸν Ὠκεανὸν ἐλθεῖν δέῃ μετʼ ἀμύμονας Αἰθιοπῆας· τὸν δὲ τῶν τιμῶν ὑμῖν καὶ τῶν θυσιῶν αἴτιον ἀνεσταυρώκατε.

περὶ μὲν οὖν τῶν ἀνθρώπων καὶ ταῦτα ἱκανά.
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ἤδη δὲ καὶ ἐπὶ τὸ πῦρ, εἰ δοκεῖ, μέτειμι καὶ τὴν ἐπονείδιστον ταύτην κλοπήν. καὶ πρὸς θεῶν τοῦτό μοι ἀπόκριναι μηδὲν ὀκνήσας· ἔσθʼ ὅ τι ἡμεῖς τοῦ πυρὸς ἀπολωλέκαμεν, ἐξ οὗ καὶ παρʼ ἀνθρώποις ἐστίν; οὐκ ἂν εἴποις. αὕτη γάρ, οἶμαι, φύσις τουτουὶ τοῦ κτήματος, οὐδέν τι ἔλαττον γίγνεται, εἰ καί τις ἄλλος αὐτοῦ μεταλάβοι· οὐ γὰρ ἀποσβέννυται ἐναυσαμένου τινός· φθόνος δὲ δὴ ἄντικρυς τὸ τοιοῦτο, ἀφʼ ὧν μηδὲν ὑμεῖς ἠδίκησθε, τούτων κωλύειν μεταδιδόναι τοῖς δεομένοις. καίτοι θεούς γε ὄντας ἀγαθοὺς εἶναι χρὴ καὶ δωτῆρας ἑάων καὶ ἔξω φθόνου παντὸς ἑστάναι· ὅπου γε καὶ εἰ τὸ πᾶν τοῦτο πῦρ ὑφελόμενος κατεκόμισα ἐς τὴν γῆν μηδʼ ὅλως τι αὐτοῦ καταλιπών, οὐ μεγάλα ὑμᾶς ἠδίκουν οὐδὲν γὰρ ὑμεῖς δεῖσθε αὐτοῦ μήτε ῥιγοῦντες μήτε ἕψοντες τὴν ἀμβροσίαν μήτε φωτὸς ἐπιτεχνητοῦ δεόμενοι.

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ἤδη δὲ καὶ ἐπὶ τὸ πῦρ, εἰ δοκεῖ, μέτειμι καὶ τὴν ἐπονείδιστον ταύτην κλοπήν. καὶ πρὸς θεῶν τοῦτό μοι ἀπόκριναι μηδὲν ὀκνήσας· ἔσθʼ ὅ τι ἡμεῖς τοῦ πυρὸς ἀπολωλέκαμεν, ἐξ οὗ καὶ παρʼ ἀνθρώποις ἐστίν; οὐκ ἂν εἴποις. αὕτη γάρ, οἶμαι, φύσις τουτουὶ τοῦ κτήματος, οὐδέν τι ἔλαττον γίγνεται, εἰ καί τις ἄλλος αὐτοῦ μεταλάβοι· οὐ γὰρ ἀποσβέννυται ἐναυσαμένου τινός· φθόνος δὲ δὴ ἄντικρυς τὸ τοιοῦτο, ἀφʼ ὧν μηδὲν ὑμεῖς ἠδίκησθε, τούτων κωλύειν μεταδιδόναι τοῖς δεομένοις. καίτοι θεούς γε ὄντας ἀγαθοὺς εἶναι χρὴ καὶ δωτῆρας ἑάων καὶ ἔξω φθόνου παντὸς ἑστάναι· ὅπου γε καὶ εἰ τὸ πᾶν τοῦτο πῦρ ὑφελόμενος κατεκόμισα ἐς τὴν γῆν μηδʼ ὅλως τι αὐτοῦ καταλιπών, οὐ μεγάλα ὑμᾶς ἠδίκουν· οὐδὲν γὰρ ὑμεῖς δεῖσθε αὐτοῦ μήτε ῥιγοῦντες μήτε ἕψοντες τὴν ἀμβροσίαν μήτε φωτὸς ἐπιτεχνητοῦ δεόμενοι.
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οἱ δὲ ἄνθρωποι καὶ εἰς τὰ ἄλλα μὲν ἀναγκαίῳ χρῶνται τῷ πυρί, μάλιστα δὲ ἐς τὰς θυσίας, ὅπως ἔχοιεν κνισᾶν τὰς ἀγυιὰς καὶ τοῦ λιβανωτοῦ θυμιᾶν καὶ τὰ μηρία καίειν ἐπὶ τῶν βωμῶν. ὁρῶ δέ γε ὑμᾶς μάλιστα χαίροντας τῷ καπνῷ καὶ τὴν εὐωχίαν ταύτην ἡδίστην οἰομένους, ὁπόταν εἰς τὸν οὐρανὸν ἡ κνῖσα παραγένηται ἑλισσομένη περὶ καπνῷ. ἐναντιωτάτη τοίνυν ἡ μέμψις αὕτη ἂν γένοιτο τῇ ὑμετέρᾳ ἐπιθυμίᾳ. θαυμάζω δὲ ὅπως οὐχὶ καὶ τὸν ἥλιον κεκωλύκατε καταλάμπειν αὐτούς· καίτοι πῦρ καὶ οὗτός ἐστι πολὺ θειότερὸν τε καὶ πυρωδέστερον. ἢ κἀκεῖνον αἰτιᾶσθε ὡς σπαθῶντα ὑμῶν τὸ κτῆμα;

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εἴρηκα. σφὼ δέ, ὦ Ἑρμῆ καὶ Ἥφαιστε, εἴ τι μὴ καλῶς εἰρῆσθαι δοκεῖ, διευθύνετε καὶ ἐξελέγχετε,κἀγὼ αὖθις ἀπολογήσομαι.

+

οἱ δὲ ἄνθρωποι καὶ εἰς τὰ ἄλλα μὲν ἀναγκαίῳ χρῶνται τῷ πυρί, μάλιστα δὲ ἐς τὰς θυσίας, ὅπως ἔχοιεν κνισᾶν τὰς ἀγυιὰς καὶ τοῦ λιβανωτοῦ θυμιᾶν καὶ τὰ μηρία καίειν ἐπὶ τῶν βωμῶν. ὁρῶ δέ γε ὑμᾶς μάλιστα χαίροντας τῷ καπνῷ καὶ τὴν εὐωχίαν ταύτην ἡδίστην οἰομένους, ὁπόταν εἰς τὸν οὐρανὸν ἡ κνῖσα παραγένηται ἑλισσομένη περὶ καπνῷ. ἐναντιωτάτη τοίνυν ἡ μέμψις αὕτη ἂν γένοιτο τῇ ὑμετέρᾳ ἐπιθυμίᾳ. θαυμάζω δὲ ὅπως οὐχὶ καὶ τὸν ἥλιον κεκωλύκατε καταλάμπειν αὐτούς· καίτοι πῦρ καὶ οὗτός ἐστι πολὺ θειότερόν τε καὶ πυρωδέστερον. ἢ κἀκεῖνον αἰτιᾶσθε ὡς σπαθῶντα ὑμῶν τὸ κτῆμα;

+

εἴρηκα. σφὼ δέ, ὦ Ἑρμῆ καὶ Ἥφαιστε, εἴ τι μὴ καλῶς εἰρῆσθαι δοκεῖ, διευθύνετε καὶ ἐξελέγχετε,ἐξελέγχετε Mehler; διελέγχετε, διεξελέγχετε MSS. κἀγὼ αὖθις ἀπολογήσομαι.

Ἑρμῆς -

οὐ ῥᾴδιον, ὦ Προμηθεῦ, πρὸς οὕτω γενναῖον σοφιστὴν ἁμιλλᾶσθαι· πλὴν ἀλλὰ ὤνησο, διότι μὴ καὶ ὁ Ζεὺς ταῦτα ἐπήκουσέ σου· εὖ γὰρ οἶδα, ἑκκαίδεκα γῦπας ἂν ἐπέστησέ σοι τὰ ἔγκατα ἐξαιρήσοντας· οὕτω δεινῶς αὐτοῦ κατηγόρηκας ἀπολογεῖσθαι δοκῶν. ἐκεῖνο δέ γε θαυμάζω, ὅπως μάντις ὢν οὐ προεγίγνωσκες ἐπὶ τούτοις κολασθησόμενος.

+

οὐ ῥᾴδιον, ὦ Προμηθεῦ, πρὸς οὕτω γενναῖον σοφιστὴν ἁμιλλᾶσθαι· πλὴν ἀλλὰ ὤνησο, διότι μὴ καὶ ὁ Ζεὺς ταῦτα ἐπήκουσέ σου· εὖ γὰρ οἶδα, ἑκκαίδεκαδκκαίδεκα Dindorf; ἑξ καὶ δέκα MSS. γῦπας ἂν ἐπέστησέ σοι τὰ ἔγκατα ἐξαιρήσοντας· οὕτω δεινῶς αὐτοῦ κατηγόρηκας ἀπολογεῖσθαι δοκῶν. ἐκεῖνο δέ γε θαυμάζω, ὅπως μάντις ὢν οὐ προεγίγνωσκες ἐπὶ τούτοις κολασθησόμενος.

Προμηθεύς

ἠπιστάμην, ὦ Ἑρμῆ, καὶ ταῦτα μὲν καὶ ὅτι ἀπολυθήσομαι αὖθις οἶδα, καὶ ἤδη γέ τις ἐκ Θηβῶν ἀφίξεται σὸς ἀδελφὸς οὐκ εἰς μακρὰν κατατοξεύσων ὃν φὴς ἐπιπτήσεσθαί μοι τὸν ἀετόν.

Ἑρμῆς -

εἰ γὰρ γένοιτο, ὦ Προμηθεῦ, ταῦτα καὶ ἐπίδοιμὶ σε λελυμένον, κοινῇ σὺν ἡμῖν εὐωχούμενον, οὐ μέντοι καὶ κρεανομοῦντά γε.

+

εἰ γὰρ γένοιτο, ὦ Προμηθεῦ, ταῦτα καὶ ἐπίδοιμί σε λελυμένον, κοινῇ σὺν ἡμῖν εὐωχούμενον, οὐ μέντοι καὶ κρεανομοῦντά γε.

- +
Προμηθεύς

θάρρει· καὶ συνευωχήσομαι ὑμῖν καὶ ὁ Ζεὺς λύσει με οὐκ ἀντὶ μικρᾶς εὐεργεσίας.

@@ -236,7 +238,7 @@

τίνος ταύτης; μὴ γὰρ ὀκνήσῃς εἰπεῖν.

Προμηθεύς -

οἶσθα, ὦ Ἑρμῆ, τὴν Θέτιν; ἀλλʼ οὐ χρὴ λέγειν φυλάττειν γὰρ ἄμεινον τὸ ἀπόρρητον, ὡς μισθὸς εἴη καὶ λύτρα μοι ἀντὶ τῆς καταδίκης.

+

οἶσθα, ὦ Ἑρμῆ, τὴν Θέτιν; ἀλλʼ οὐ χρὴ λέγειν· φυλάττειν γὰρ ἄμεινον τὸ ἀπόρρητον, ὡς μισθὸς εἴη καὶ λύτρα μοι ἀντὶ τῆς καταδίκης.

Ἑρμῆς

ἀλλὰ φύλαττε, ὦ Τιτάν, εἰ τοῦτʼ ἄμεινον. ἡμεῖς δὲ ἀπίωμεν, ὦ Ἥφαιστε· καὶ γὰρ ἤδη πλησίον οὑτοσὶ ὁ ἀετός. ὑπόμενε οὖν καρτερῶς· εἴη δέ γε ἤδη σοι τὸν Θηβαῖον ὃν φὴς τοξότην ἐπιφανῆναι, ὡς παύσειέ σε ἀνατεμνόμενον ὑπὸ τοῦ ὀρνέου.

diff --git a/data/tlg0062/tlg021/__cts__.xml b/data/tlg0062/tlg021/__cts__.xml index 8fb052788..aa16ded96 100644 --- a/data/tlg0062/tlg021/__cts__.xml +++ b/data/tlg0062/tlg021/__cts__.xml @@ -1,12 +1,18 @@ - + Icaromenippus - - + + Ἰκαρομένιππος ἢ Ὑπερνέφελος Lucian, Vol. 2. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1915. - - - \ No newline at end of file + + + + Icaromenippus, or the Sky-man + Lucian, Vol. 2. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1915. + + + + diff --git a/data/tlg0062/tlg021/tlg0062.tlg021.perseus-eng1.xml b/data/tlg0062/tlg021/tlg0062.tlg021.perseus-eng1.xml new file mode 100644 index 000000000..5b56ff69b --- /dev/null +++ b/data/tlg0062/tlg021/tlg0062.tlg021.perseus-eng1.xml @@ -0,0 +1,1220 @@ + + + + + + +Icaromenippus, or the Sky-man +Lucian of Samosata +Austin Morris Harmon, 1878-1950 +National Endowment for the Humanities +Gregory Crane + +Gregory Crane +OCRd, tagged and added initial corrections to the text + + + +Perseus Digital Library +tlg0062.tlg001.1st1K-eng1.xml + +Available under a Creative Commons Attribution-ShareAlike 4.0 International License + +2023 +Trustees of Tufts University +United States + + + + + +Lucian + + +Austin Morris Harmon + + +Lucian of Samosata + +Trustees of Tufts University +Cambridge, MA +1915 + +2 + +The Hathi Trust + + + + + +

Text encoded in accordance with the latest EpiDoc standards

+ + +

This pointer pattern extracts section.

+ + + + + +Greek +Latin + + + + + + + + +
+ +Icaromenippus, or the Sky-man

Menippus tells a friend how he has frustrated the philosophers by flying up to Heaven and finding out that everything there was just as the poets had said. The satire is directed not only at the placita of the philosophers but at the conception of the average man, voiced in poetry and pragmatically sanctioned, so to speak, by the Stoics; and +it also aims a particular thrust, at the mysteries of the +Mithras-cult. From the standpoint of the writer and the +reader, What Menippus brings back is nothing but moonshine, and that is perhaps why he is compared with Icarus and not Daedalus in the title Icaromenippus.

+ +

There is reason to think that Lucian found something of this sort among the writings of Menippus and used it freely.

+

The readings from the margin of Γ noted on pages300, 304, 308, 316 and318 are not, I think, interpolations, but genuine β readings which are not preserved elsewhere +because B, the best MS. of that group, does not contain this +piece. Marginalia by the same early hand in other pieces +belong to the β tradition, and the γ tradition is notably rife +With omissions of just this sort. They are not noted by Sommerbrodt, and as far as I know have never before +appeared in print.

 +

+ + +Ir was three thousand furlongs, then, from the +earth to the moon, my first stage; and from there up +to the sun perhaps five hundred leagues; and from +the sun to Heaven itself and the citadel of Zeus +would be also a day’s ascent for an eagle travelling +light. +

+

+In the name of the Liberal Arts, Menippus, why +are you playing astronomer and surveyor on the +quiet like that? For a long time I have been +following you about and listening to your outlandish +talk about suns and moons and even those outworn +topics, stages and leagues. +

+

+Don’t be surprised, my friend, if my talk seems to +you to be.up in the air and flighty; I am just +figuring up the total length of my recent journey. +

+

+So you did like the Phoenicians, old chap, and +guessed your way by the stars ¢ +

+

+No indeed, I made my journey right among the +stars, + + + + +Great Heracles! That's a long dream you are +talking of, if you actually lost yourself and slept for +leagues and leagues ! +

+ +

+ +Dream, man! Do you think I’m telling you a +dream? [am just back from a visit to Zeus. +

+

+What’s that you say? Menippus here from +Heaven, dropt from the clouds ? +

+

+Here I an, I tell you, just come back to-day from +the very presence of your great Zeus himself, and I +have seen and heard wonderful things. If you don’t +believe me, I am overjoyed precisely because my +good luck is beyond belief, +

+

+Why, my divine Menippus, my Olympian Menippus, +how can a mortal groundling like myself disbelieve +a sky-man—in fact, to use the words of Homer, a +son of Heaven?Iliad 5, 373 ; 898. But tell ine, please, how you +were carried aloft, and where you got so long a +ladder ; for as far as looks go you are too little like +the lad of Phrygia for us to suppose that, like hii, +you were snatched up by the eagle to become a cupbearer.The reference is to the story of Ganymede.

+ + +You have clearly been making fun of me this long +time, and it is no wonder you think that my strange +story is like a fairy-tale. However, I had no need +of your ladder; for my ascent, nor yet to become the +eagle’s pet, for I had wings of my own. + + + + +You have improved on Daedalus, by what you say, +if over and above all else, you have turned from a +man to a hawk or a crow without our knowing it. +

+

+Your guess is well-aimed, my friend, and hits the +bull’s-eye ; for I myself constructed wings, patterned +after Daedalus’ clever invention. + +

+ +

+ + +Of all the foolhardy men in the world! Then +you weren’t afraid you would fall into the water +somewhere and give us a Menippean Sea named +after yourself, to match the Icarian ? +

+

+Not at all; Icarus had his feathers fitted on with +wax, and so just as soon as that melted in the +sun he shed his plumage, of course, and fell down ; +but my wings were innocent of wax. +

+

+What do you mean? For by now, sofhehow or +other, you are gradually inclining me to believe in +the truth of your story. +

+

+This is what I mean; taking a good large eagle +and also a strong vulture and cutting off their wings, +joints and all—but I'll tell you the whole scheme +from first to last, if you have time. +

+

+By all means; here I am in suspense, thanks to +what you have said, and already waiting with open +mouth for the end of your tale. In the name of +Friendship, don’t leave me hanging by the ears +somewhere in the midst of the story. + + + +

+ +

+ +Listen then, for a friend left in the lurch with his +mouth open would be anything but a pretty spectacle, +especially if he were hanging by the ears, as you say +you are. +As soon as I began to find, in the course of my +investigation of life, that all objects of human +endeavour are ridiculous and trivial and insecure +(wealth, I mean, and office and sovereign power), +contemning those things and assuming that the +effort to get them was an obstacle to getting things +truly worth effort, I undertook to lift my eyes and +contemplate the universe. In so doing I was caused +great perplexity, first of all by what the philosophers +call the Cosmos, for I could not discover how it came +into being or who made it, or its source or purpose. +Then in examining it part by part I was compelled +to rack my brains still more, for I saw the stars +scattered hap-hazard about the sky, and I wanted to +know what the sun itself could be. Above all, the +peculiarities of the moon seemed to me extraordinary +and completely paradoxical, and I conjectured that +her multiplicity of shapes had some hidden reason. +More than that, lightning flashing and thunder +crashing and rain or snow or hail driving down were +all hard to interpret and impossible to reason out. + +

+ +

+ +Being in that state of mind, I thought it best to +learn about all these points from the philosophers, +for I supposed that they surely would be able to tell +the whole truth.” So I picked out the best of them, +as far as I could judge from their dourness of visage, + + + +paleness of complexion and length of beard; and as +the gentlemen at once struck me as being extremely +tall talkers and high thinkers, I put myself i in their +hands, paying down part of a good round sum on +the spot and contracting to pay the balance later, +on completion of my course in philosophy; and +then I expected to be taught how to hold forth +on the Heavens and to learn the system of the +universe. But they were so far from ridding me of +my old-time ignorance that they plunged me forthwith into even greater perplexities by flooding me +every day with first causes, final causes, atoms, voids, +elements, concepts, and all that sort of thing. But +the hardest part of it all, in my opinion at least, was +that although no one of them agreed with anyone +else in anything he said, but all their statements +were contradictory and inconsistent, they nevertheless expected to persuade me and each tried to win +me over to his own doctrine. +

+

+Extraordinary that learned men quarrelled with +each other about their doctrines and did not hold +the same views about the same things ! + +

+ +

+ + +Indeed, my friend, it will make you laugh to hear +about the way they bragged and worked wonders +in their talk! Why, in the first place, they-stood +on the ground and were not a bit better than the +rest of us who walk the earth; in fact, they were +not even sharper sighted than their neighbours, but +some of them were actually purblind through age or +idleness. In spite of that, however, they claimed to +discern the boundaries of Heaven, they measured + + + +the sun, they visited the spheres beyond the moon, +and you would have thought they had fallen from +the stars from the way they told about their +magnitudes and presumed to say just how many +cubits it is in distance from the sun to the moon, +often, perhaps, without even knowing how many +furlongs it is from Megara to Athens. And not only +did they measure the height of the air and the depth +of the sea and the circumference of the earth, but by +the description of circles and the construction of +triangles on squares and of imultiple spheres they +actually measured out the cubic content of the +Heavens.I know of nothing that illustrates Lucian’s meaning better than the Psemmites, a treatise by Archimedes, which, however, is not exactly an attempt to measure the cubic capacity of the universe, but a demonstration that it is possible to express arithmetically a sum greater than the number of grains of sand in a sphere as large as the universe. + +

+ +

+ +Moreover, was it not silly and completely absurd +that when they were talking about things so uncertain they did not make a single assertion +hypothetically but were vehement in their insistence +and gave the rest no chance to outdo them in +exaggeration; all but swearing that the sun is a mass +of molten metal, that the moon is inhabited, and +that the stars drink water, the sun drawing up the +moisture from the sea with a rope and bucket, as it +were, and distributing the beverage to all of them +in order? + +

+ +

+ +As for the contradictory nature of their theories, +that is easy to appreciate. Just see for yourself, in +Heaven’s name, whether their doctrines are akin and +not widely divergent. First of all, there is their +difference of opinion about the universe. Some + + + +think it is without beginning and without end, but +others have even ventured to tell who made it and +how it was constructed; and these latter surprised +me most, for they made some god or other the +creator of the universe, but did not tell where he +came from or where he stood when he created it all; +and yet it is impossible to conceive of time and +space before the genesis of the universe. +

+

+They are very presumptuous charlatans by what +you say, Menippus. +

+

+But my dear man, what if I should tell you all they +said about “ideas” and incorporeal entities, or their +theories about the finite and the infinite? On the +latter point also they had a childish dispute, some +of them setting a limit to the universe and others +considering it to be unlimited; nay more, they asserted that there are many worlds and censured +those who talked as if there were but one. Another, +not a man of peace, opined that war was the father +of the universe.Heraclitus. The lack of connection between this sentence and the foregoing leads me to suspect that we have lost a ortion of the Greek text containing a reference to the theories of the other Ionians. + +

+ +

+ +As for the gods, why speak of them at all, seeing +that to some a number was god, while others swore +by geese and dogs and plane-trees?Socrates. See Philosophies for Sale, 16. Moreover, +some banished all the rest of the gods and assigned +the governance of the universe to one only, so that +it made me a little disgusted to hear that gods were +so scarce. Others, however, lavishly declared them + + + +to be many and drew a distinction between them, +calling one a first god and ascribing to others second +and third rank in divinity. Furthermore, some +thought that the godhead was without form and +substance, while others defined it as body. Then +too they did not all think that the gods exercise +providence in our affairs; there were some who +relieved them of every bit of responsibility as we are +accustomed to relieve old men of public duties; +indeed, the part that they give them to play is just +like that of supers in comedy. A few went beyond +all this and did not even believe that there were any +gods at all, but left the world to wag on unruled and +ungoverned. + +

+ +

+ +When I heard all this, the result was that I did not +venture to disbelieve “high-thundering” gentlemen +with goodly beards, and yet did not know where to +turn in order to find a point of doctrine that was unassailable and not in any way subject to refutation +by someone else. So I went through just what +Homer speaks of; again and again I was fain to +believe one of them, + +“but other counsel drew me +back. +Od. 9, 302. + + +At my wit’s end in view of all this, I despaired of +hearing any truth about these matters on earth and +thought that the only way out of my whole dilemma +would be to get wings somehow and go up to +Heaven. The wish was father to the thought, of +course, but the story-teller Aesop had something to +do with it also, for he makes Heaven accessible to +eagles and beetles and now and then even to camels. + + + + +Well, that I myself could ever grow wings was not in +any way possible, I thought; butif L put on the wings +of a vulture or an eagle (for no others would be +large enough to uphold the weight of a man’s body), +perhaps my attempt would succeed. So catching my +birds, I carefully cut of the right wing of the eagle +and the left wing of the vulture, tied them tightly +together, fitted them to my shoulders with stout +straps and made grips for my hands at the ends of +the primary feathers. Then I first tried myself by +jumping up and down, working my arms and doing +as geese do—lifting myself along the ground and +running on tiptoe as I flew. When the thing began +to work well for me, I went in for the experiment +with greater boldness. + + + +Going up to the acropolis, I +let myself drop down the cliff right into the theatre.

+ +

+Since I flew down without mischance, I began to +aspire high and used to take wing from Parnes or +Hymettus, flying to Geraneia and from there up to +Acrocorinthus and then over Pholoe and Erymanthus +clear to Taygetus. +Now that I had thoroughly practised my experiment and had become an adept and a lofty soarer, +I no longer had fledgling aspirations but ascended +Olympus, provisioned myself as lightly as I could +and this time made straight for Heaven. At first +I was dizzied by the height, but afterwards I stood +even that without discomfort. But when I had +left the clouds far below and had got close to +the moon, I felt myself getting tired, especially in + + + +the left wing, the vulture’s. Flying up, therefore, +and perching on the moon, I rested myself, looking +down on the earth from on high and like Homer’s +Zeus,Iliad 13, 4. now observing the land of the horse-loving +Thracians, now the land of the Mysians, and +presently, if I liked, Greece, Persia and India; and +from all this I got my fill of kaleidoscopic pleasure. +

+

+Then do tell me about it, Menippus, so that I +may not miss a single detail of the trip, but may even +know whatever you may have found out incidentally. +I assure you, I am looking forward to hearing a good +deal about the shape of the earth and about +everything upon it as it looked to you, viewing it all +from above. +

+

+You are right in your assumption, my friend, so +mount up to the moon in fancy as best you can and +share my trip and my view of the whole scheme of +things on earth. + +

+ +

+ +In the first place, imagine that the +earth you see is very small, far less than the moon, [ +mean; so that when I suddenly peered down I was +long uncertain where the big mountains and the +great sea were, and if I had not spied the Colossus of +RhodesThe Colossus of Rhodes had been lying prostrate for several centuries at the time this dialogue was written. It stood upright for only 56 years (ca. 283-2278.¢.). Consequently the allusion is thought to come from Menippus. and the lighthouse on Pharos, I vow I +shouldn’t have known the earth at all. But as it +was, the fact that they were high and prominent +and that the ocean glinted in the sun showed me +that what I saw was the earth. But as soon as I +had concentrated my gaze fixedly, the life of man + + + +in its entirety disclosed itself to me, and not only +the nations and cities but the people themselves +as clear as could be, the traders, the soldiers, the +farmers, the litigants, the women, the animals and, +in a word, all the life that the good green earth +supports.A reminiscence of Homer; cf. Il. 2, 548 ; Od. 4, 229; 9, 357- 2 Od. 16, 187 + +What you say is completely beyond belief and +self-contradictory, for you told me just now that you +had to look for the earth because it was diminished +by the intervening distance, and that if the Colossus +hadn’t given you your bearings, perhaps you would +have thought you were looking at something else. +How is it, then, that you have suddenly turned into a +Lynceus and can make out everything on earth— +the men, the animals and very nearly the nests of +the mosquitoes ? + +

+ +

+ + +Thanks for reminding me; somehow or other I +neglected to say what I certainly should have said. +When I recognised the earth by sight, but was +unable to distinguish anything else on account of the +height, because my vision did not carry so far, the +thing annoyed me excessively and put me in a great +quandary. I was downcast and almost in tears when +the philosopher Empedocles came and stood behind +me, looking like a cinder, as he was covered with +ashes and all burned up. On catching sight of him +I wasa bit startled, to tell the truth, and thought I +beheld a lunar spirit ; but he said “Don’t be alarmed, +Menippus; + + +No god am I: why liken me to them? +Od. 16, 187. + + + + + +I am the natural philosopher Empedocles, at your +service. You see, when I threw myself head-first +into the crater, the smoke snatched me out of +Aetna and brought me up here, and now I dwell in +the moon, although I walk the air a great deal, and +I live on dew. So I have come to get you out of +your present quandary ; for it annoys and torments +you, I take it, that you cannot clearly see everything +on earth.” “Thank you very much, Empedocles,” +said I; “you are most kind, and as soon as I fly +down to Greece again I will remember to pour you a +drink-offering in the chimneyJn the chimney, because the burned and blackened appearance of Empedocles suggested this as the most appropriate spot; and then too, the smoke goes up to the moon. and on the first: of +every month to open my mouth at the moon three +times and make a prayer.” “Great Endymion !” +said he, “I didn’t come here for pay; my heart was +touched a bit when I saw you sorrowful. Do you +know what to do in order to become sharp-sighted ?” + +

+ +

+ +“No,” said I, “unless you are going to take the mist +from my eyes somehow. At present my sight seems +to be uncommonly blurred.” “Why,” said he, “you +won’t need my services at all, for you yourself have +brought the power of sharp sight with you from +the earth.” “What is it, then, for I don’t know?” I +said. “Don’t you know,” said he, “that you are +wearing the right wing of an cagle?” “Of course,” +said I, “but what is the connection between wings +and eyes?” “This,” said he; “the eagle so far +surpasses all the other creatures in strength of sight +that he alone can look square at the sun, and the +mark of the genuine royal cagle is that he can face +its rays without winking an eye.” “So they say,” I + + + +replied, “and I am sorry now that when I came up +here I did not take out my own eyes and put in those +of the eagle. As things are, I have come in a_halffinished condition and with an equipment which is +not fully royal; in fact, I am like the bastard, disowned eaglets they tell about.”If an eaglet failed to stand the test, he was pushed out of the nest; cf. Aelian de Nat, Anim, 2, 26. “Why,” said he, +“it is in your power this minute to have one eye +royal, for if you choose to stand up a moment, hold +the vulture’s wing still, and flap only the other one, +you will become sharp-sighted in the right eye to +match the wing; the other eye cannot possibly help +being duller, as it is on the inferior side.” It will +satisfy me,” said I, “if only the right one has the +sight of an eagle; it would do just as well, for I am +sure I have often seen carpenters getting on better +with only one eye when they were trimming off +timbers to the straight-edge.” + + +This said, I set about doing as Empedocles advised, +while he receded little by little and gradually dissolved into smoke. + +

+ +

+ +No sooner had I flapped the +wing than a great light broke upon me and all that +was formerly invisible was revealed. Bending down +toward earth, I clearly saw the cities, the people and +all that they* were doing, not only abroad but at +home, when they thought they were unobserved. I +saw Ptolemy lying with his sister, Lysimachus’ son +conspiring against his father, Seleucus’ son Antiochus +flirting surreptitiously with his stepmother, Alexander +of ‘Thessaly getting killed by his wife, Antigonus +committing adultery with the wife of his son, and + + + +the son of Attalus pouring out the poison for him. +In another quarter I saw Arsaces killing the woman, +the eunuch Arbaces drawing his sword on Arsaces, +and Spatinus the Mede in the hands of the guards, +being dragged out of the dining-room by the leg +after having had his head broken with a golden +cup.These events, in so far as they are historical, are not synchronous. For some of them (Antigonus, Attalus, and the Parthian incidents) Lucian is our only sponsor. Similar things were to be seen going on in +Libya and among the Thracians and Scythians in the +palaces of kings—men committing adultery, murdering, conspiring, plundering, forswearing, fearing +and falling victims to the treason of their closest kin. + +

+ +

+ +Although the doings of the kings afforded me such +rare amusement, those of the common people were +far more ridiculous, for I could see them too— +Hermodorus the Epicurean perjuring himself for a +thousand drachmas, the Stoie Agathocles going to +law with his disciple about a fee, the orator Clinias +stealing a cup out of the Temple of Asclepius and the +Cynic Herophilus asleep in the brothel. Why mention +the rest of them—the burglars, the bribe-takers, the +money-lenders, the beggars? In brief, it was a motley +and manifold spectacle. +

+

+Really, you might as well tell about that too, +Menippus, for it scems to have given you unusual +pleasure. +

+

+To tell it all from first to last, my friend, would be + + + +impossible in such a case, where even to see it all +was hard work. However, the principal features +were like what Homer says was on the shield.Iliad 18, 478 ff. In +one place there were banquets and weddings, elsewhere there were sessions of court and assemblics ; +in a different direction a man was offering sacrifice, +and close at hand another was mourning a death. +Whenever I looked at the country of the Getae I +saw them fighting ; whenever I transferred my gaze to +the Seythians, they could be seen roving about on their +wagons: and when I turned my eyes aside slightly, +I beheld the Egyptians working the land. The Phoenicians were on trading-ventures, the Cilicians were +engaged in piracy, the Spartans were whipping themselves and the Athenians were attending court. + +

+ +

+ +As +all these things were going on at the same time, you +can imagine what a hodge-podge it looked. It is as +if one should put on the stage a company of singers, +or I should say a number of companies, and then +should order each singer to abandon harmony and +sing a tune of his own; with cach one full of +emulation and carrying his own tune and striving to +outdo his neighbour in loudness of voice, what, in the +name of Heaven, do you suppose the song would be +like ? +

+

+Utterly ridiculous, Menippus, and all confused. +

+

+Well, my friend, such is the part that all carth’s +singers play, and such is the discord that makes + + + +up the life of men. Not only do they sing different +tunes, but they are unlike in costume and move at +cross-purposes in the dance and agree in nothing +until the manager drives each of them off the stage, +saying that he has no further use for him. After +that, “however, they are all quiet alike, no longer +singing that unrhythmical medley of theirs. But +there in the play-house itself, full of variety and +shifting spectacles, everything that took place was +truly laughable. + +

+ +

+ +I was especially inclined to laugh at the people who +quarrelled about boundary-lines, and at those who +plumed themselves on working the plain of Sicyon +or possessing the district of Oenoe in Marathon or +owning a thousand acres in Acharnae. As a matter +of fact, since the whole of Greece as it looked to +me then from on high was no bigger than four +fingers, on that scale surely Attica was infinitesimal. +I thought, therefore, how little there was for our +friends the rich to be proud of ; for it seemed to me +that the widest-acred of them all had but a single +Epicurean atom under cultivation. And when I +looked toward the Peloponnese and caught sight +of Cynuria, I noted what a tiny region, no bigger in +any way than an Egyptian bean, had caused so many +Argives and Spartans to fall in a single day.Compare the close of the Charon. Again, +if T saw any man pluming himself on gold because +he had eight rings and four cups, I laughed heartily +at him too, for the whole of Pangacum, mines and +all, was the size of a grain of millet. +

+ +

+ +You lucky Menippus, what a surprising spectacle ! + + + +But the cities and the men—for Heaven’s sake, how +did they look from on high ? +

+

+I suppose you have often seen a swarm of ants, +in which some are huddling together about the +mouth of the hole and transacting affairs of state in +public, some are going out and others are coming +back again to the city; one is carrying out the dung, +and another has caught up the skin of a bean or half +a grain of wheat somewhere and is running off with +it; and no doubt there are among them, in due proportion to the habits of ants, builders, politicians, +aldermen, musicians, and philosophers. But however that may be, the cities with their population +resembled nothing so much as ant-hills. If you think +it is belittling to compare men with the institutions +of ants, look up the ancient fables of the Thessalians +and you will find that the Myrmidons, the most +warlike of races, turned from ants into men. +Well, when I had looked and laughed at everything to my heart’s content, I shook myself and flew +upward, + +Unto the palace of Zeus, to the home of the other +immortals. +Iliad1, 222. + + + +

+ +

+ +Before I had gone a furlong upward, the moon spoke +with a voice like a woman’s and said: “Menippus, +Pll thank you kindly to do me a service with Zeus.” +"Tell me what it is,’ said I, “it will be no trouble +at all, unless you want me to carry something.” +"Take a simple message and a request from me to + + + + +Zeus. I am tired at last, Menippus, of hearing +quantities of dreadful abuse from the philosophers, +who have nothing else to do but to bother about me, +what I am, how big I am, and why I become semicircular, or crescent-shaped. Some of them say I am +inhabited, others that I hang over the sea like a +mirror, and others ascribe to me—oh, anything that +each man’s fancy prompts. Lately they even say +that my very light is stolen and illegitimate, coming +from the sun up above, and they never weary of +wanting to entangle and embroil me with him, +although he is my brother; for they were not +satisfied with saying that Helius himself was a stone, +and a glowing mass of molten metal. + +

+ +

+ +“But am I not aware of all the shameful, +abominable deeds they do at night, they who by +day are dour-visaged, resolute of cye, majestic of +mien and the cynosure of the general public? Yet +although I see all this, I keep quiet about it, for +I do not think it decent to expose and illumine +those nocturnal pastimes of theirs and their life +behind the scenes. On the contrary, if I see one +of them committing adultery or thieving or making +bold to do anything else that best befits the night, +I draw my garment of cloud together and _ veil +my face at once, in order that I may not let the +common people see old men bringing discredit on +their long beards and on virtue. But they for their +part never desist from picking me to pieces in talk +and _ insulting me in every way, so that I vow by +Night, I have often thought of moving as far away as +possible to a place where I might escape their +meddling tongues. + + + +"So be sure to report all this to Zeus and to add, +too, that I cannot remain in my place unless he +destroys the .natural philosophers, muzzles the +logicians, razes the Porch, burns down the Academy, +and stops the lectures in the Walks; for only then +can I get a rest and cease to be surveyed by them +every day.” + +

+ +

+ +“Very well,” said I, and therewith I pressed on +upwards along the road to Heaven, + +‘Whence there was naught to be seen of the labours +of men or of oxen ; +Od. 10, 98. + + +for in a little while even the moon seemed small to me, +and the earth had at last disappeared from my view. +Taking the sun on my right and flying past the +stars, on the third day out I drew near to Heaven. +At first I made up my mind to go straight in without +more ado, for I thought I should easily escape +observation, as I was half eagle and I knew that the +eagle was on intimate terms with Zeus from of old; +but afterwards I concluded that they would very +soon find me out because the other wing that I wore +was a vulture’s. Thinking it best, anyhow, not to +take any unnecessary chances, I went up and knocked +at the door. Hermes answered my knock, inquired +my name, and went off in haste to tell Zeus. In a +little while I was admitted in great fear and +trembling, and found them all sitting together, not +without apprehension themselves; for my visit, +being so unprecedented, had put them in a quiet +flutter, and they almost expected the whole human +race to arrive at any moment, provided with wings +like maine. + +

+ +

+ +Zeus, however, looked at me with a + + + + +fierce, Titanic stare and said in a very terrible +voice: + +What is your name, sir, whence do you come, and +where is your city and hearth-stone ? +The line occurs frequently in the Odyssey, e.g. 1, 170. + + +When I heard this, I nearly dropped dead of +fright, but stood my ground all the same, though +my jaw was hanging and I was thunderstruck by +the loudness of his voice. But in time I pulled +myself together and told him the whole story +clearly, starting at the very beginning—how I +wanted to learn about the heavenly bodies, how I +went to the philosophers, how I heard them contradicting each other, how I got tired of being +pulled this way and that by their arguments, and +then about my idea and the wings and all the rest of +it till my arrival in Heaven ; and at the end I added +the message of the moon. Smiling and unbending +a little, Zeus remarked: “What can one say to Otus +and Ephialtes when even a Menippus has the +hardihood to come up to Heaven? However, we +invite you to be our guest for to-day, and to-morrow, +after we have taken action on the matters about +which you have come, we shall send you away.” +With that he arose and walked toward the best +place in Heaven for hearing, as it was time to sit and +listen to the prayers.

+ +

+As he walked along he asked me about things on +earth, first the usual questions, how much wheat now +costs in Greece, whether the last winter hit us hard +and whether the crops needed more rain. Then he + + + + +inquired whether any of the descendants of Phidias +were still left, why the Athenians had omitted the +Diasia for so many years, whether they had any idea +of finishing the Olympieion for him and whether the +men who robbed his temple in Dodona had been +arrested.The temple of Olympian Zeus at Athens was completed by Hadrian a generation before these lines were written ; and, if we may trust a casual reference to the Diasia in Plutarch (de tranquil, an. 20), that festival had been reinstituted in some form or other. Here again Lucian seems to be following Menippus.

+

+When I had answered these questions, he said: + +“Tell me, Menippus, what opinion do men hold +about me? + + +“Tell me, Menippus, what opinion do men hold +about me?” “What opinion should they hold, sir,” +said I, “except the highest possible one, that you +are king of all the gods?” “You are fond of your +joke,” said he, “but I am thoroughly acquainted +with their craze for novelty even without your telling +me. There was once a time when they looked +upon me as a prophet and a healer, and I was all +in all ; +“Yea, full of Zeus were all the streets +And all the marts of men.’ +At that time Dodona and Pisa were rich and highly +regarded by all, and I could not even see for the +smoke of the sacrifices. But since Apollo founded +his oracle at Delphi and Asclepius his hospital in +Pergamos and the temple of Bendis arose in Thrace +and the temple of Anubis in Egypt and the temple +of Artemis in Ephesus, these are the places where +they all run and celebrate feast-days and bring hecatombs, and offer up ingots of gold, while I, they +think, being past my prime, am sufficiently honoured + + + +if they sacrifice to me once every four whole years +at Olympia. Consequently, you can see for yourself +that my altars are more frigid than the Laws of +Plato or the Syllogisms of Chrysippus.” + +

+ +

+Pursuing such topics, we came to the place where +he had to sit and hear the prayers. There was a +row of openings like mouths of wells, with covers +on them, and beside each stood a golden throne. +Sitting down by the first one, Zeus took off the cover +and gave his attention to the people who were +praying. The prayers came from all parts of the +world and were of all sorts and kinds, for I myself +bent over the orifice and listened to them along +with him. They went like this; “O Zeus, may I +succeed in becoming king!” “O Zeus, make my +onions and my garlic grow!” “QO ye gods, let my +father die quickly!”; and now and then one or +another would say: “O that I may inherit my wife’s +property!” “QO that I may be undetected in my +plot against my brother!” “May I succeed in +winning my suit!” “Let me win the wreath at the +Olympic games!”” Among seafaring men, one was +praying for the north wind to blow, another for the +south wind; and the farmers were praying for rain +while the washermen were praying for sunshine. +Zeus listened and weighed each prayer carefully, +but did not promise everything ; + +This by the Father was granted and that was denied +them. +Iliad16, 250. + + +You see, he let the just prayers come up through the +orifice and then took them and filed them away at +his right; but he sent the impious ones back un- + + + + + +granted, blowing them downward so that they might +not even come near Heaven. In the case of one +petition I observed that he was really in a dilemma : +when two men made contrary prayers and promised +equal sacrifices, he didn’t know which one of them +to give assent to; so that he was in the same plight +as the Academicians and could not make any aflirmation at all, but suspended judgement for a while and +thought it over, like Pyrrho. + +

+ +

+ +When he had given sufficient consideration to the +prayers, he moved to the next throne and the second +opening, leaned down and devoted himself to covenants and people making oaths. After considering +these and annihilating Hermodorus the Epicurean, +he changed his seat to the next throne to give his +attention to omens derived from sounds and sayings +and the flight of birds. Then he moved from there +to the sacrifice-opening, through which the smoke +came up and told Zeus the name of each man who +was sacrificing. On leaving the openings, he gave +orders to the winds and the weather, telling them +what to do: “Let there be rain to-day in Scythia, +lightning in Libya, snow in Greece. North Wind, +blow in Lydia. South Wind, take a day off. Let +the West Wind raise a storm on the Adriatic, and +let about a thousand bushels of hail be sprinkled over +Cappadocia.” + +

+ +

+ +By this time he had pretty well settled everything, +and we went away to the dining-hall, as it was time +for dinner. Hermes took me in charge and gave me +a place beside Pan and the Corybantes and Attis and +Sabazius, those alien gods of doubtful status. +Demeter gave me bread, Dionysus wine, Heracles + + + +meat, Aphrodite perfume and Poseidon sprats. But +I also had surreptitious tastes of the ambrosia and +the nectar, for Ganymede, bless his heart, had so +much of human kindness about him that whenever +he saw Zeus looking another way he would hastily +pour me out a mouthful or two of the nectar. But +as Homer says somewhere or other,Iliad 5, 341.—having seen +what was there, I suppose, just like me—the gods +themselves neither cat bread nor drink ruddy wine +but have ambrosia sect before them and get drunk on +nectar; and they are especially fond of dining on +the smoke from the sacrifices, which comes up to +them all savoury, and on the blood of the victims +that is shed about the altars when people sacrifice. +During dinner - Apollo played the lute, Silenus +danced the can-can and the Muses got up and sang +us something from Hesiod’s Theogony and the first +song in the Hymns of Pindar.Like the Vheogony, this scems to have been a sort of Olympian Peerage ; cf. fragment 29 (Schroeder p. 394). When we had had +enough we composed ourselves for the night without +any ceremony, being pretty well soused. + +

+ +

+ +All the others, the gods and the warriors chariot-owning, +Slept until morning, pus I was unbound by the +fetters of slumber, +Iliad2, 1-2. + + +for I was thinking about many things, above all how +Apollo had not grown a beard in all this while, and +how it gets to be night in Heaven with Helius +always there and sharing the feast. +Well, as I say, I slept but little that night, and in +the early morning Zeus got up and ordered procla-: + + + + +mation for an assembly to be made. + +

+ +

+ +When everybody was there, he began to speak : +"The reason for calling you together is supplied, +of course, by our visitor here of yesterday, but I +have long wanted to confer with you about the +philosophers, and so, being stirred to action by the +moon in particular and the criticisms that she makes, +I have decided not to put off the discussion any +longer.

+

+“There is a class of men which made its +appearance in the world not long ago, lazy, disputatious, vainglorious, quick-tempered, gluttonous, +doltish, addle-pated, full of effrontery and to age +the language of Homer, ‘a uscless load to the soil.Iliad 18, 1U4. +Well, these people, dividing themselves into schol +and inventing various word-mazes, have called themselves Stoics, Academics, Epicurcans, Peripatetics +and other things much more laughable than these. +Then, cloaking themselves i in the high- sounding name +of Virtue, elevating their eyebrows, wrinkling up +their foreheads and letting their beards grow long, +they go about hiding loathsome habits under a +false garb, very like actors in tragedy ; for if you +take away from the latter their masks and_ their +gold-embroidered robes, nothing is left but a +comical little creature hired for the show at seven +drachmas. + +

+ +

+“But although that is what they are, they look +with scorn on all mankind and they tell absurd +stories about the gods; collecting lads who are easy +to hoodwink, they rant about their far-famed +Virtue’ and teach them their insoluble fallacies ; +and in the presence of their disciples they always + + + +sing the praise of restraint and) temperance and +self-suflicieney and spit at wealth and pleasure, +but when they are all by themselves, how can +one describe how much they cat, how much they +indulge their passions and how they lick the filth +off pennies ? +“Worst of all, though they themselves do no goéd +either in public or in private life but are uscless and +superfluous, + +Neither in war nor in council of any account, +Iliad2, 202. + + +nevertheless they accuse everyone clse; they amass +biting phrases and school themselves in novel terms +of abuse, and then they censure and reproach their +fellow-men ; and whoever of them is the most noisy +and impudent and reckless in calling names is held +to be the champion. + +

+ +

+ +But if you were to ask the +very man who is straining his lungs and bawling and +accusing everybody else: ‘How about yourself? +What do you really do, and what in Heaven’s name +do you contribute’ to the world?’ he would say, if +he were willing to say what was right and true: ¢1 +hold it unnecessary to be a merchant or a farmer or a +soldier or to follow'y trade; I shout, go dirty, take +cold baths, walk abeut barefoot in winter, wear a +filthy mantle and like Momus carp at everything the +others do. If some rich man or other has made an +extravagant outlay on a dinner or keeps a mistress, I +make it my affair and get hot about it; but if one of + + + + +my friends or associates is ill abed and needs relief +and attendance, I ignore it.’

+

+“That is what these whelps are like, gods. +

+ +

+ +Moreover, some of them who call themselves +Epicureans are very insolent fellows indeed and +attack us immoderately, saying not only that the +gods do not direct human affairs, -but that they pay +no attention at all to what goes on. So it is high +time you were bethinking yourselves that if they +ever are able to persuade the world, you will go +uncommonly hungry; for who would continue to +sacrifice to you if he expected to gain nothing by it ?

+

+“As for what the moon finds fault with, you all +heard the stranger tell about that yesterday. In +view of all this, take such action as may be most advantageous to men and most salutary for ourselves.” + +

+ +

+ +When Zeus had finished this speech the assembly +fell into a commotion, and at once they all began to +shout: “Blast them,” “Burn them,” “Annihilate +them”; “To the pit,” “To Tartarus,” “To the +Giants.’ Calling for silence once more, Zeus said: +“It shall be as you will; they shall be annihilated, +and their logic with them. However, just at +present it is not in order to punish anyone, for it is +the festival-season, as you know, during the next +four months, and I have already sent about to +announce the truce of God. Next year, therefore, +at the opening of spring the wretches shall die +a wretched death by the horrid thunderbolt.” + +So spake Cronus his son, and he bent black brows to +confirm it ! +Iliad1, 528. + +

+ +

+“As to Menippus here," he said, “this is my + + + + +decision: after his wings have been taken away +from him so that he may never come again, let him be +carried down to earth to-day by Hermes.” With this +he dismissed the meeting, whereupon Cyllenius +(Hermes) picked me up by the right ear and took me +down to the Potters’ Quarter yesterday evening. +You have heard it all, my friend, all the news +from Heaven. Now I am going off to carry the +glad tidings to the philosophers who pace about in +the Porch. + + + + + +

+ + diff --git a/data/tlg0062/tlg021/tlg0062.tlg021.perseus-grc2.xml b/data/tlg0062/tlg021/tlg0062.tlg021.perseus-grc2.xml index 0419f9560..215f6edf0 100644 --- a/data/tlg0062/tlg021/tlg0062.tlg021.perseus-grc2.xml +++ b/data/tlg0062/tlg021/tlg0062.tlg021.perseus-grc2.xml @@ -1,22 +1,24 @@ - + Ἰκαρομένιππος ἢ Ὑπερνέφελος Lucian -A. M. Harmon +Austin Morris Harmon, 1878-1950 Perseus Project, Tufts University Gregory Crane Prepared under the supervision of Bridget Almas Lisa Cerrato +Gregory Crane Rashmi Singhal The National Endowment for the Humanities +Harvard Library Arcadia Fund Google Digital Humanities Awards Program @@ -37,7 +39,7 @@ Lucian Lucian - A. M. Harmon + Austin Morris Harmon, 1878-1950 London William Heinemann Ltd. @@ -51,7 +53,7 @@ - + @@ -79,212 +81,220 @@ EpiDoc and CTS conversion and other cleanup - + -
-
- Μένιππος -

οὐκοῦν τρισχίλιοι μὲν ἦσαν ἀπὸ γῆς στάδιοι μέχρι πρὸς τὴν σελήνην, ὁ πρῶτος ἡμῖν σταθμός· τοὐντεῦθεν δὲ ἐπὶ τὸν ἥλιον ἄνω παρασάγγαι που πεντακόσιοι· τὸ δὲ ἀπὸ τούτου ἐς αὐτὸν ἤδη τὸν οὐρανὸν καὶ τὴν ἀκρόπολιν τὴν τοῦ Διὸς ἄνοδος καὶ ταῦτα γένοιτʼ ἂν εὐζώνῳ ἀετῷ μιᾶς ἡμέρας.

- Ἕταιρος -

τί ταῦτα πρὸς Χαρίτων, ὦ Μένιππε, ἀστρονομεῖς καὶ ἡσυχῇ πως ἀναμετρεῖς; πάλαι γὰρ ἐπακροῶμαί σου παρακολουθῶν ἡλίους καὶ σελήνας, ἔτι δὲ τὰ φορτικὰ ταῦτα σταθμούς τινας καὶ παρασάγγας ὑποξενίζοντος.

- Μένιππος -

μὴ θαυμάσῃς, ὦ ἑταῖρε, εἰ μετέωρα καὶ διαέρια δοκῶ σοι λαλεῖν τὸ κεφάλαιον γὰρ δὴ πρὸς ἐμαυτὸν ἀναλογίζομαι τῆς ἔναγχος ἀποδημίας.

- Ἕταιρος -

εἶτα, ὦγαθε, καθάπερ οἱ Φοίνικες ἄστροις ἐτεκμαίρου τὴν ὁδόν;

- Μένιππος -

οὐ μὰ Δία, ἀλλʼ ἐν αὐτοῖς τοῖς ἄστροις ἐποιούμην τὴν ἀποδημίαν.

- Ἕταιρος -

Ἡράκλεις, μακρόν τινα τὸν ὄνειρον λέγεις, εἴ γε ʼσαυτὸν ἔλαθες κατακοιμηθεὶς παρασάγγας ὅλους.

- -
- Μένιππος -

ὄνειρον γάρ, ὦ τάν, δοκῶ σοι λέγειν ὃς ἀρτίως ἀφῖγμαι παρὰ τοῦ Διός,·

- Ἕταιρος -

πῶς ἔφησθα; Μένιππος ἡμῖν διοπετὴς πάρεστιν ἐξ οὐρανοῦ;

- Μένιππος -

καὶ μὴν ἐγώ σοι παρʼ αὐτοῦ ἐκείνου τοῦ πάνυ Διὸς ἥκω τήμερον θαυμάσια καὶ ἀκούσας καὶ ἰδών· εἰ δὲ ἀπιστεῖς, καὶ αὐτὸ τοῦτο ὑπερευφραίνομαι τὸ πέρα πίστεως εὐτυχεῖν.

- Ἕταιρος -

καὶ πῶς ἂν ἔγωγε, ὦ θεσπέσιε καὶ Ὀλύμπιε Μένιππε, γεννητὸς αὐτὸς καὶ ἐπίγειος ὢν ἀπιστεῖν δυναίμην ὑπερνεφέλῳ ἀνδρὶ καὶ ἵνα καθʼ Ὅμηρον εἴπω τῶν Οὐρανιώνων ἑνί; ἀλλʼ ἐκεῖνά μοι φράσον, εἰ δοκεῖ, τίνα τρόπον ἤρθης ἄνω καὶ ὁπόθεν ἐπορίσω κλίμακα τηλικαύτην τὸ μέγεθος; τὰ μὲν γὰρ ἀμφὶ τὴν ὄψιν οὐ πάνυ ἔοικας ἐκείνῳ τῷ Φρυγί, ὥστε ἡμᾶς εἰκάζειν καὶ σὲ οἰνοχοήσοντά που ἀνάρπαστον γεγονέναι πρὸς τοῦ ἀετοῦ.

- Μένιππος -

σὺ μὲν πάλαι σκώπτων δῆλος εἶ, καὶ θαυμαστὸν οὐδὲν εἴ σοι τὸ παράδοξον τοῦ λόγου μύθῳ δοκεῖ προσφερές. ἀτὰρ οὐδὲν ἐδέησέ μοι πρὸς τὴν ἄνοδον οὔτε τῆς κλίμακος οὔτε παιδικὰ γενέσθαι τοῦ ἀετοῦ· οἰκεῖα γὰρ ἦν μοι τὰ πτερά.

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τοῦτο μὲν ἤδη καὶ ὑπὲρ τὸν Δαίδαλον ἔφησθα, εἴ γε πρὸς τοῖς ἄλλοις ἐλελήθεις ἡμᾶς ἱέραξ τις ἢ κολοιὸς ἐξ ἀνθρώπου γενόμενος.

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ὀρθῶς, ὦ ἑταῖρε, καὶ οὐκ ἀπὸ σκοποῦ εἴκασας· τὸ Δαιδάλειον γὰρ ἐκεῖνο σόφισμα τῶν πτερῶν καὶ αὐτὸς ἐμηχανησάμην.

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εἶτα, ὦ τολμηρότατε πάντων, οὐκ ἐδεδοίκεις μὴ καὶ σύ που τῆς θαλάττης καταπεσὼν Μενίππειὸν τι πέλαγος ἡμῖν ὥσπερ τὸ Ἰκάριον ἀποδείξῃς ἐπὶ τῷ σεαυτοῦ ὀνόματι;

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οὐδαμῶς· ὁ μὲν γὰρ Ἴκαρος ἅτε κηρῷ τὴν πτέρωσιν ἡρμοσμένος, ἐπειδὴ τάχιστα πρὸς τὸν ἥλιον ἐκεῖνος ἐτάκη, πτερορρυήσας εἰκότως κατέπεσεν ἡμῖν δʼ ἀκήρωτα ἦν τὰ ὠκύπτερα.

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πῶς λέγεις ; ἤδη γὰρ οὐκ οἶδʼ ὅπως ἠρέμα με προσάγεις πρὸς τὴν ἀλήθειαν τῆς διηγήσεως.

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˘ Ὧδέ πως· ἀετὸν εὐμεγέθη συλλαβών, ἔτι δὲ γῦπα τῶν καρτερῶν, ἀποτεμὼν αὐταῖς ὠλέναις τὰ πτερὰ — μᾶλλον δὲ καὶ πᾶσαν ἐξ ἀρχῆς τὴν ἐπίνοιαν, εἴ σοι σχολή, δίειμι.

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πάνυ μὲν οὖν ὡς ἐγώ σοι μετέωρός εἰμι ὑπὸ τῶν λόγων καὶ πρὸς τὸ τέλος ἤδη κέχηνα τῆς ἀκροάσεως· μηδὲ πρὸς Φιλίου με περιίδῃς ἄνω που τῆς διηγήσεως ἐκ τῶν ὤτων ἀπηρτημένον.

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ἄκουε τοίνυν οὐ γὰρ ἀστεῖόν γε τὸ θέαμα κεχηνότα φίλον ἐγκαταλιπεῖν, καὶ ταῦτα ὡς σὺ φὴς ἐκ τῶν ὤτων ἀπηρτημένον.

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ἐγὼ γὰρ ἐπειδὴ τάχιστα ἐξετάζων τὰ κατὰ τὸν βίον γελοῖα καὶ ταπεινὰ καὶ ἀβέβαια τὰ ἀνθρώπινα πάντα εὕρισκον, πλούτους λέγω καὶ ἀρχὰς καὶ δυναστείας, καταφρονήσας αὐτῶν καὶ τὴν περὶ ταῦτα σπουδὴν ἀσχολίαν τῶν ἀληθῶς σπουδαίων ὑπολαβὼν ἀνακύπτειν τε καὶ πρὸς τὸ πᾶν ἀποβλέπειν ἐπειρώμην καί μοι ἐνταῦθα πολλήν τινα παρεῖχε τὴν ἀπορίαν πρῶτον μὲν αὐτὸς οὗτος ὁ ὑπὸ τῶν σοφῶν καλούμενος κόσμος· οὐ γὰρ εἶχον εὑρεῖν οὔθʼ ὅπως ἐγένετο οὔτε τὸν δημιουργὸν οὔτε ἀρχὴν οὔθʼ ὅ τι τὸ τέλος ἐστὶν αὐτοῦ. ἔπειτα δὲ κατά μέρος ἐπισκοπῶν πολὺ μᾶλλον ἀπορεῖν ἠναγκαζόμην τούς τε γὰρ ἀστέρας ἑώρων ὡς ἔτυχε τοῦ οὐρανοῦ διερριμμένους καὶ τὸν ἥλιον αὐτὸν τί ποτε ἦν ἄρα ἐπόθουν εἰδέναι· μάλιστα δὲ τὰ κατὰ τὴν σελήνην ἄτοπά μοι καὶ παντελῶς παράδοξα κατεφαίνετο, καὶ τὸ πολυειδὲς αὐτῆς τῶν σχημάτων ἀπόρρητόν τινα τὴν αἰτίαν ἔχειν ἐδοκίμαζον. οὐ μὴν ἀλλὰ καὶ ἀστραπὴ διαΐξασα καὶ βροντὴ καταρραγεῖσα καὶ ὑετὸς ἢ χιὼν ἢ χάλαζα κατενεχθεῖσα καὶ ταῦτα δυσείκαστα πάντα καὶ ἀτέκμαρτα ἦν.
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οὐκοῦν τρισχίλιοι μὲν ἦσαν ἀπὸ γῆς στάδιοι μέχρι πρὸς τὴν σελήνην, ὁ πρῶτος ἡμῖν σταθμός· τοὐντεῦθεν δὲ ἐπὶ τὸν ἥλιον ἄνω παρασάγγαι που πεντακόσιοι· τὸ δὲ ἀπὸ τούτου ἐς αὐτὸν ἤδη τὸν οὐρανὸν καὶ τὴν ἀκρόπολιν τὴν τοῦ Διὸς ἄνοδος καὶ ταῦτα γένοιτʼ ἂνγένοιτ' ἃν Dindorf: γένοιτο MSS. εὐζώνῳ ἀετῷ μιᾶς ἡμέρας.

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τί ταῦτα πρὸς Χαρίτων, ὦ Μένιππε, ἀστρονομεῖς καὶ ἡσυχῇ πως ἀναμετρεῖς; πάλαι γὰρ ἐπακροῶμαί σου παρακολουθῶν ἡλίους καὶ σελήνας, ἔτι δὲ τὰ φορτικὰ ταῦτα σταθμούς τινας καὶ παρασάγγας ὑποξενίζοντος.

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μὴ θαυμάσῃς, ὦ ἑταῖρε, εἰ μετέωρα καὶ διαέρια δοκῶ σοι λαλεῖν· τὸ κεφάλαιον γὰρ δὴ πρὸς ἐμαυτὸν ἀναλογίζομαι τῆς ἔναγχος ἀποδημίας.

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εἶτα, ὦγαθε, καθάπερ οἱ Φοίνικες ἄστροις ἐτεκμαίρου τὴν ὁδόν;

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οὐ μὰ Δία, ἀλλʼ ἐν αὐτοῖς τοῖς ἄστροις ἐποιούμην τὴν ἀποδημίαν.

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Ἡράκλεις, μακρόν τινα τὸν ὄνειρον λέγεις, εἴ γε σαυτὸν ἔλαθες κατακοιμηθεὶς παρασάγγας ὅλους.

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ὄνειρον γάρ, ὦ τάν, δοκῶ σοι λέγειν ὃς ἀρτίως ἀφῖγμαι παρὰ τοῦ Διός;

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πῶς ἔφησθα; Μένιππος ἡμῖν διοπετὴς πάρεστιν ἐξ οὐρανοῦ;

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καὶ μὴν ἐγώ σοι παρʼ αὐτοῦ ἐκείνου τοῦ πάνυ Διὸς ἥκω τήμερον θαυμάσια καὶ ἀκούσας καὶ ἰδών· εἰ δὲ ἀπιστεῖς, καὶ αὐτὸ τοῦτο ὑπερευφραίνομαι τὸ πέρα πίστεως εὐτυχεῖν.

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καὶ πῶς ἂνἂν Belin de Ballou: not in MSS. ἔγωγε, ὦ θεσπέσιε καὶ Ὀλύμπιε Μένιππε, γεννητὸς αὐτὸς καὶ ἐπίγειος ὢν ἀπιστεῖν δυναίμην ὑπερνεφέλῳ ἀνδρὶ καὶ ἵνα καθʼ Ὅμηρον εἴπω τῶν Οὐρανιώνων ἑνί; ἀλλʼ ἐκεῖνά μοι φράσον, εἰ δοκεῖ, τίνα τρόπον ἤρθης ἄνω καὶ ὁπόθεν ἐπορίσω κλίμακα τηλικαύτην τὸ μέγεθος; τὰ μὲν γὰρ ἀμφὶ τὴν ὄψιν οὐ πάνυ ἔοικας ἐκείνῳ τῷ Φρυγί, ὥστε ἡμᾶςἡμᾶς ed. princeps: καὶ ἡμᾶς MSS. εἰκάζειν καὶ σὲ οἰνοχοήσοντά που ἀνάρπαστον γεγονέναι πρὸς τοῦ ἀετοῦ.

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σὺ μὲν πάλαι σκώπτων δῆλος εἶ, καὶ θαυμαστὸν οὐδὲν εἴ σοι τὸ παράδοξον τοῦ λόγου μύθῳ δοκεῖ προσφερές. ἀτὰρ οὐδὲν ἐδέησέ μοι πρὸς τὴν ἄνοδον οὔτε τῆς κλίμακος οὔτε παιδικὰ γενέσθαι τοῦ ἀετοῦ· οἰκεῖα γὰρ ἦν μοι τὰ πτερά.

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τοῦτο μὲν ἤδη καὶ ὑπὲρ τὸν Δαίδαλον ἔφησθα, εἴ γε πρὸς τοῖς ἄλλοις ἐλελήθεις ἡμᾶς ἱέραξ τις ἢ κολοιὸς ἐξ ἀνθρώπου γενόμενος.

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ὀρθῶς, ὦ ἑταῖρε, καὶ οὐκ ἀπὸ σκοποῦ εἴκασας· τὸ Δαιδάλειον γὰρ ἐκεῖνο σόφισμα τῶν πτερῶν καὶ αὐτὸς ἐμηχανησάμην.

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εἶτα, ὦ τολμηρότατε πάντων, οὐκ ἐδεδοίκεις μὴ καὶ σύ που τῆς θαλάττης καταπεσὼν Μενίππειόν τι πέλαγος ἡμῖν ὥσπερ τὸ Ἰκάριον ἀποδείξῃς ἐπὶ τῷ σεαυτοῦ ὀνόματι;

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οὐδαμῶς· ὁ μὲν γὰρ Ἴκαρος ἅτε κηρῷ τὴν πτέρωσιν ἡρμοσμένος, ἐπειδὴ τάχιστα πρὸς τὸν ἥλιον ἐκεῖνος ἐτάκη, πτερορρυήσας εἰκότως κατέπεσεν· ἡμῖν δὲ ἀκήρωτα ἦν τὰ ὠκύπτερα.

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πῶς λέγεις; ἤδη γὰρ οὐκ οἶδʼ ὅπως ἠρέμα με προσάγεις πρὸς τὴν ἀλήθειαν τῆς διηγήσεως.

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Ὧδέ πως· ἀετὸν εὐμεγέθη συλλαβών, ἔτι δὲ γῦπα τῶν καρτερῶν, ἀποτεμὼν αὐταῖς ὠλέναις τὰ πτερὰ — μᾶλλον δὲ καὶ πᾶσαν ἐξ ἀρχῆς τὴν ἐπίνοιαν, εἴ σοι σχολή, δίειμι.

+ Ἕταιρος +

πάνυ μὲν οὖν· ὡς ἐγώ σοι μετέωρός εἰμι ὑπὸ τῶν λόγων καὶ πρὸς τὸ τέλος ἤδη κέχηνα τῆς ἀκροάσεως· μηδὲ πρὸς Φιλίου με περιίδῃς ἄνω που τῆς διηγήσεως ἐκ τῶν ὤτων ἀπηρτημένον.

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ἄκουε τοίνυν· οὐ γὰρ ἀστεῖόν γε τὸ θέαμα κεχηνότα φίλον ἐγκαταλιπεῖν, καὶ ταῦτα ὡς σὺ φὴς ἐκ τῶν ὤτων ἀπηρτημένον.

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ἐγὼ γὰρ ἐπειδὴ τάχιστα ἐξετάζων τὰ κατὰ τὸν βίον γελοῖα καὶ ταπεινὰ καὶ ἀβέβαια τὰ ἀνθρώπινα πάντα εὕρισκον, πλούτους λέγω καὶ ἀρχὰς καὶ δυναστείας, καταφρονήσας αὐτῶν καὶ τὴν περὶ ταῦτα σπουδὴν ἀσχολίαν τῶν ἀληθῶς σπουδαίων ὑπολαβὼν ἀνακύπτειν τε καὶ πρὸς τὸ πᾶν ἀποβλέπειν ἐπειρώμην· καί μοι ἐνταῦθα πολλήν τινα παρεῖχε τὴν ἀπορίαν πρῶτον μὲν αὐτὸς οὗτος ὁ ὑπὸ τῶν σοφῶν καλούμενος κόσμος· οὐ γὰρ εἶχον εὑρεῖν οὔθʼ ὅπως ἐγένετο οὔτε τὸν δημιουργὸν οὔτε ἀρχὴν οὔθʼ ὅ τι τὸ τέλος ἐστὶν αὐτοῦ. ἔπειτα δὲ κατὰ μέρος ἐπισκοπῶν πολὺ μᾶλλον ἀπορεῖν ἠναγκαζόμην· τούς τε γὰρ ἀστέρας ἑώρων ὡς ἔτυχε τοῦ οὐρανοῦ διερριμμένους καὶ τὸν ἥλιον αὐτὸν τί ποτε ἦν ἄρα ἐπόθουν εἰδέναι· μάλιστα δὲ τὰ κατὰ τὴν σελήνην ἄτοπά μοι καὶ παντελῶς παράδοξα κατεφαίνετο, καὶ τὸ πολυειδὲς αὐτῆς τῶν σχημάτων ἀπόρρητόν τινα τὴν αἰτίαν ἔχειν ἐδοκίμαζον. οὐ μὴν ἀλλὰ καὶ ἀστραπὴ διαΐξασα καὶ βροντὴ καταρραγεῖσα καὶ ὑετὸς ἢ χιὼν ἢ χάλαζα κατενεχθεῖσα καὶ ταῦτα δυσείκαστα πάντα καὶ ἀτέκμαρτα ἦν.
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οὐκοῦν ἐπειδήπερ οὕτω διεκείμην, ἄριστον εἶναι ὑπελάμβανον παρὰ τῶν φιλοσόφων τούτων ταῦτα ἕκαστα ἐκμαθεῖν· ᾤμην γὰρ ἐκείνους γε πᾶσανγε πᾶσαν Fritzche: πᾶσάν γε MSS. ἔχειν ἂν εἰπεῖν τὴν ἀλήθειαν. οὕτω δὲ τοὺς ἀρίστους ἐπιλεξάμενος αὐτῶν, ὡς ἐνῆν τεκμήρασθαι προσώπου τε σκυθρωπότητι καὶ χρόας ὠχρότητι καὶ γενείου βαθύτητι — μάλα γὰρ ὑψαγόραι τινὲς καὶ οὐρανογνώμονες οἱ ἄνδρες αὐτίκα μοι κατεφάνησαν—τούτοις ἐγχειρίσας ἐμαυτὸν καὶ συχνὸν ἀργύριον τὸ μὲν αὐτόθεν ἤδη καταβαλών, τὸ δὲ εἰσαῦθις ἀποδώσειν ἐπὶ κεφαλαίῳ τῆς σοφίας διομολογησάμενος, ἠξίουν μετεωρολέσχης τε διδάσκεσθαι καὶ τὴν τῶν ὅλων διακόσμησιν καταμαθεῖν. οἱ δὲ τοσοῦτον ἄρα ἐδέησάν με τῆς παλαιᾶς ἐκείνης ἀγνοίας ἀπαλλάξαι, ὥστε καὶ εἰς μείζους ἀπορίας φέροντες ἐνέβαλον, ἀρχάς τινας καὶ τέλη καὶ ἀτόμους καὶ κενὰ καὶ ὕλας καὶ ἰδέας καὶ τὰ τοιαῦτα ὁσημέραι μου καταχέοντες. ὃ δὲ πάντων ἐμοὶ γοῦνγοῦν Fritzsche: δ’ οὗν MSS. ἐδόκει χαλεπώτατον, ὅτι μηδὲν ἅτερος θατέρῳ λέγοντες ἀκόλουθον ἀλλὰ μαχόμενα πάντα καὶ ὑπεναντία, ὅμως πείθεσθαί τέ με ἠξίουν καὶ πρὸς τὸν αὑτοῦ λόγον ἕκαστος ὑπάγειν ἐπειρῶντο.

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ἄτοπον λέγεις, εἰ σοφοὶ ὄντες οἱ ἄνδρες ἐστασίαζον πρὸς αὑτοὺς περὶ τῶν λόγων καὶ οὐ τὰ αὐτὰ περὶ τῶν αὐτῶν ἐδόξαζον.

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καὶ μήν, ὦ ἑταῖρε, γελάσῃ ἀκούσας τήν τε ἀλαζονείαν αὐτῶν καὶ τὴν ἐν τοῖς λόγοις τερατουργίαν, οἵ γε πρῶτα μὲν ἐπὶ γῆς βεβηκότες καὶ μηδὲν τῶν χαμαὶ ἐρχομένων ἡμῶν ὑπερέχοντες, ἀλλʼ οὐδὲ ὀξύτερον τοῦ πλησίον δεδορκότες, ἔνιοι δὲ καὶ ὑπὸ γήρως ἢ ἀργίας ἀμβλυώττοντες, ὅμως οὐρανοῦ τε πέρατα διορᾶν ἔφασκον καὶ τὸν ἥλιον περιεμέτρουν καὶ τοῖς ὑπὲρ τὴν σελήνην ἐπεβάτευον καὶ ὥσπερ ἐκ τῶν ἀστέρων καταπεσόντες μεγέθη τε αὐτῶν διεξῄεσαν, καὶ πολλάκις, εἰ τύχοι, μηδὲ ὁπόσοι στάδιοι Μεγαρόθεν Ἀθήναζέ εἰσιν ἀκριβῶς ἐπιστάμενοι τὸ μεταξὺ τῆς σελήνης καὶ τοῦ ἡλίου χωρίον ὁπόσων εἴη πηχῶν τὸ μέγεθος ἐτόλμων λέγειν, ἀέρος τε ὕψη καὶ θαλάττης βάθη καὶ γῆς περιόδους ἀναμετροῦντες, ἔτι δὲ κύκλους καταγράφοντες καὶ τρίγωνα ἐπὶ τετραγώνοις διασχηματίζοντες καὶ σφαίρας τινὰς ποικίλας τὸν οὐρανὸν δῆθεν αὐτὸν ἐπιμετροῦντες.
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ἔπειτα δὲ κἀκεῖνο πῶς οὐκ ἄγνωμον αὐτῶν καὶ παντελῶς τετυφωμένον τὸ περὶ τῶν οὕτως ἀδήλων λέγοντας μηδὲν ὡς εἰκάζοντας ἀποφαίνεσθαι, ἀλλʼ ὑπερδιατείνεσθαί τε καὶ μηδεμίαν τοῖς ἄλλοις ὑπερβολὴν ἀπολιμπάνειν, μονονουχὶ διομνυμένους μύδρον μὲν εἶναι τὸν ἥλιον, κατοικεῖσθαι δὲ τὴν σελήνην, ὑδατοποτεῖν δὲ τοὺς ἀστέρας τοῦ ἡλίου καθάπερ ἱμονιᾷ τινι τὴν ἰκμάδα ἐκ τῆς θαλάττης ἀνασπῶντος καὶ ἅπασιν αὐτοῖς τὸ ποτὸν ἑξῆς διανέμοντος.
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τὴν μὲν γὰρ ἐναντιότητα τῶν λόγων ὁπόση ῥᾴδιον καταμαθεῖν. καὶ σκόπει πρὸς Διός, εἰ ἐν γειτόνων ἐστὶ τὰ δόγματα καὶ μὴ πάμπολυ διεστηκότα· πρῶτα μὲν γὰρ αὐτοῖς ἡ περὶ τοῦ κόσμου γνώμη διάφορος, εἴ γε τοῖς μὲν ἀγέννητός τε καὶ ἀνώλεθρος εἶναι δοκεῖ, οἱ δὲ καὶ τὸν δημιουργὸν αὐτοῦ καὶ τῆς κατασκευῆς τὸν τρόπον εἰπεῖν ἐτόλμησαν· οὓς καὶ μάλιστα ἐθαύμαζον θεὸν μέν τινα τεχνίτην τῶν ὅλων ἐφιστάντας, οὐ προστιθέντας δὲ οὔτε ὅθεν ἥκων οὔτε ὅπου ἑστὼς ἕκαστα ἐτεκταίνετο, καίτοι πρό γε τῆς τοῦ παντὸς γενέσεως ἀδύνατον καὶ χρόνον καὶ τόπον ἐπινοεῖν.

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μάλα τινάς, ὦ Μένιππε, τολμητὰς καὶ θαυματοποιοὺς ἄνδρας λέγεις.

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τί δʼ εἰ ἀκούσειας, ὦ θαυμάσιε, περί τε ἰδεῶν καὶ ἀσωμάτων ἃ διεξέρχονται ἢ τοὺς περὶ τοῦ πέρατός τε καὶ ἀπείρου λόγους; καὶ γὰρ αὖ καὶ αὕτη νεανικὴ αὐτοῖς ἡ μάχη, τοῖς μὲν τέλει τὸ πᾶν περιγράφουσι, τοῖς δὲ ἀτελὲς τοῦτο εἶναι ὑπολαμβάνουσιν· οὐ μὴν ἀλλὰ καὶ παμπόλλους τινὰς εἶναι τοὺς κόσμους ἀπεφαίνοντο καὶ τῶν ὡς περὶ ἑνὸς αὐτῶν διαλεγομένων κατεγίνωσκον. ἕτερος δέ τις οὐκ εἰρηνικὸς ἀνὴρ πόλεμον τῶν ὅλων πατέρα εἶναι ἐδόξαζε.

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περὶ μὲν γὰρ τῶν θεῶν τί χρὴ καὶ λέγειν; ὅπου τοῖς μὲν ἀριθμός τις ὁ θεὸς ἦν, οἱ δὲ κατὰ χηνῶν καὶ κυνῶν καὶ πλατάνων ἐπώμνυντο. καὶ οἱ μὲν τοὺς ἄλλους ἅπαντας θεοὺς ἀπελάσαντες ἑνὶ μόνῳ τὴν τῶν ὅλων ἀρχὴν ἀπένεμον, ὥστε ἠρέμα καὶ ἄχθεσθαί με τοσαύτην ἀπορίαν θεῶν ἀκούοντα· οἱ δʼ ἔμπαλιν ἐπιδαψιλευόμενοι πολλούς τε αὐτοὺς ἀπέφαινον καὶ διελόμενοι τὸν μέν τινα πρῶτον θεὸν ἐπεκάλουν, τοῖς δὲ τὰ δεύτερα καὶ τρίτα ἔνεμον τῆς θειότητος· ἔτι δὲ οἱ μὲν ἀσώματόν τι καὶ ἄμορφον ἡγοῦντο εἶναι τὸ θεῖον, οἱ δὲ ὡς περὶ σώματος αὐτοῦ διενοοῦντο. εἶτα καὶ προνοεῖν τῶν καθʼ ἡμᾶς πραγμάτων οὐ πᾶσιν ἐδόκουν οἱ θεοί, ἀλλʼ ἦσάν τινες οἱ τῆς συμπάσης ἐπιμελείας αὐτοὺς ἀφιέντες, ὥσπερ ἡμεῖς εἰώθαμεν ἀπολύειν τῶν λειτουργιῶν τοὺς παρηβηκότας· οὐδὲν γὰρ ὅτι μὴ τοῖς κωμικοῖς δορυφορήμασιν ἐοικότας αὐτοὺς εἰσάγουσιν. ἔνιοι δὲ ταῦτα πάντα ὑπερβάντες οὐδὲ τὴν ἀρχὴν εἶναι θεούς τινας ἐπίστευον, ἀλλʼ ἀδέσποτον καὶ ἀνηγεμόνευτον φέρεσθαι τὸν κόσμον ἀπελίμπανον.
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τοιγάρτοι ταῦτα ἀκούων ἀπιστεῖν μὲν οὐκ ἐτόλμων ὑψιβρεμέταις τε καὶ ἠϋγενείοις ἀνδράσιν· οὐ μὴν εἶχόν γε ὅπη τῶν λόγων τραπόμενος ἀνεπίληπτόν τι αὐτῶν εὕροιμι καὶ ὑπὸ θατέρου μηδαμῆ περιτρεπόμενον. ὥστε δὴ τὸ Ὁμηρικὸν ἐκεῖνο ἀτεχνῶς ἔπασχον· πολλάκις μὲν γὰρ ἂν ὥρμησα πιστεύειν τινὶ αὐτῶν, ἕτερος δέ με θυμὸς ἔρυκεν.

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Ἐφʼ οἷς ἅπασιν ἀμηχανῶν ἐπὶ γῆς μὲν ἀκούσεσθαί τι περὶ τούτων ἀληθὲς ἀπεγίνωσκον, μίαν δὲ τῆς συμπάσης ἀπορίας ἀπαλλαγὴν ᾤμην ἔσεσθαι, εἰ αὐτὸς πτερωθείς πως ἀνέλθοιμι εἰς τὸν οὐρανόν. τούτου δέ μοι παρεῖχε τὴν ἐλπίδα μάλιστα μὲν ἡ ἐπιθυμία ἐπιθυμία Fritzsche supplies ἔπειτα δὲ: no lacuna in MSS. καὶ ὁ λογοποιὸς Αἴσωπος ἀετοῖς καὶ κανθάροις, ἐνίοτε καὶ καμήλοις βάσιμον ἀποφαίνων τὸν οὐρανόν. αὐτὸν μὲν οὖν πτεροφυῆσαί ποτε οὐδεμιᾷ μηχανῇ δυνατὸν εἶναί μοι κατεφαίνετο· εἰ δὲ γυπὸς ἢ ἀετοῦ περιθείμην πτερά—ταῦτα γὰρ μόνα ἂνἂν Bekker: not in MSS. διαρκέσαι πρὸς μέγεθος ἀνθρωπίνου σώματος — τάχα ἄν μοι τὴν πεῖραν προχωρῆσαι. καὶ δὴ συλλαβὼν τὰ ὄρνεα θατέρου μὲν τὴν δεξιὰν πτέρυγα, τοῦ γυπὸς δὲ τὴν ἑτέραν ἀπέτεμον εὖ μάλα· εἶτα διαδήσας καὶ κατὰ τοὺς ὤμους τελαμῶσι καρτεροῖς ἁρμοσάμενος καὶ πρὸς ἄκροις τοῖς ὠκυπτέροις λαβάς τινας ταῖς χερσὶ παρασκευάσας ἐπειρώμην ἐμαυτοῦ τὸ πρῶτον ἀναπηδῶν καὶ ταῖς χερσὶν ὑπηρετῶν καὶ ὥσπερ οἱ χῆνες ἔτι χαμαιπετῶς ἐπαιρόμενος καὶ ἀκροβατῶν ἅμα μετὰ τῆς πτήσεως· ἐπεὶ δὲ ὑπήκουέ μοι τὸ χρῆμα, τολμηρότερον ἤδη τῆς πείρας ἡπτόμην, καὶ ἀνελθὼν ἐπὶ τὴν ἀκρόπολιν ἀφῆκα ἐμαυτὸν κατὰ τοῦ κρημνοῦ φέρων ἐς αὐτὸ τὸ θέατρον.

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ὡς δὲ ἀκινδύνως κατεπτόμην, ἤδη καὶ μετέωρα ἐφρόνουν καὶ ἄρας ἀπὸ Πάρνηθος ἢ ἀπὸ Ὑμηττοῦ μέχρι Γερανείας ἐπετόμην, εἶτʼ ἐκεῖθεν ἐπὶ τὸν Ἀκροκόρινθον ἄνω, εἶτα ὑπὲρ Φολόης καὶ Ἐρυμάνθου μέχρι πρὸς τὸ Ταΰγετον.

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ἤδη δʼ οὖν μοι τοῦ τολμήματος ἐκμεμελετημένου τέλειός τε καὶ ὑψιπέτης γενόμενος οὐκέτι τὰ νεοττῶν ἐφρόνουν, ἀλλʼ ἐπὶ τὸν Ὄλυμπον ἀναβὰς καὶ ὡς ἐνῆν μάλιστα κούφως ἐπισιτισάμενος τὸ λοιπὸν ἔτεινον εὐθὺ τοῦ οὐρανοῦ, τὸ μὲν πρῶτον ἰλιγγιῶν ὑπὸ τοῦ βάθους, μετὰ δὲ ἔφερον καὶ τοῦτο εὐμαρῶς. ἐπεὶ δὲ κατʼ αὐτὴν ἤδη τὴν σελήνην ἐγεγόνειν πάμπολυ τῶν νεφῶν ἀποσπάσας, ᾐσθόμην κάμνοντος ἐμαυτοῦ, καὶ μάλιστα κατὰ τὴν ἀριστερὰν πτέρυγα τὴν γυπίνην. προσελάσας οὖν καὶ καθεζόμενος ἐπʼ αὐτῆς διανεπαυόμην ἐς τὴν γῆν ἄνωθεν ἀποβλέπων καὶ ὥσπερ ὁ τοῦ Ὁμήρου Ζεὺς ἐκεῖνος ἄρτι μὲν τὴν τῶν ἱπποπόλων Θρῃκῶν καθορώμενος, ἄρτι δὲ τὴν Μυσῶν, μετʼ ὀλίγον δέ, εἰ δόξειέ μοι, τὴν Ἑλλάδα, τὴν Περσίδα καὶ τὴν Ἰνδικήν. ἐξ ὧν ἁπάντων ποικίλης τινὸς ἡδονῆς ἐνεπιμπλάμην.

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οὐκοῦν καὶ ταῦτα λέγοις ἄν, ὦ Μένιππε, ἵνα μηδὲ καθʼ ἓν ἀπολειπώμεθα τῆς ἀποδημίας, ἀλλʼ εἴ τί σοι καὶ ὁδοῦ πάρεργον ἱστόρηται, καὶ τοῦτο εἰδῶμεν· ὡς ἔγωγε οὐκ ὀλίγα προσδοκῶ ἀκούσεσθαι σχήματός τε πέρι γῆς καὶ τῶν ἐπʼ αὐτῆς ἁπάντων, οἷά σοι ἄνωθεν ἐπισκοποῦντι κατεφαίνετο.

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καὶ ὀρθῶς γε, ὦ ἑταῖρε, εἰκάζεις· διόπερ ὡς οἷόν τε ἀναβὰς ἐπὶ τὴν σελήνην τῷ λόγῳ συναποδήμει τε καὶ συνεπισκόπει τὴν ὅλην τῶν ἐπὶ γῆς διάθεσιν.
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καὶ πρῶτόν γέ μοι πάνυ μικρὰν δόκει τινὰ τὴν γῆν ὁρᾶν, πολὺ λέγω τῆς σελήνης βραχυτέραν, ὥστε ἐγὼ ἄφνω κατακύψας ἐπὶ πολὺ ἠπόρουν ποῦ εἴη τὰ τηλικαῦτα ὄρη καὶ ἡ τοσαύτη θάλαττα· καὶ εἴ γε μὴ τὸν Ῥοδίων κολοσσὸν ἐθεασάμην καὶ τὸν ἐπὶ τῇ Φάρῳ πύργον, εὖ ἴσθι, παντελῶς ἄν με ἡ γῆ διέλαθε. νῦν δὲ ταῦτα ὑψηλὰ ὄντα καὶ ὑπερανεστηκότα καὶ ὁ Ὠκεανὸς ἠρέμα πρὸς τὸν ἥλιον ὑποστίλβων διεσήμαινέ μοι γῆν εἶναι τὸ ὁρώμενον. ἐπεὶ δὲ ἅπαξ τὴν ὄψιν ἐς τὸ ἀτενὲς ἀπηρεισάμην, ἅπας ὁ τῶν ἀνθρώπων βίος ἤδη κατεφαίνετο, οὐ κατὰ ἔθνη μόνον καὶ πόλεις, ἀλλὰ καὶ αὐτοὶ σαφῶς οἱ πλέοντες, οἱ πολεμοῦντες, οἱ γεωργοῦντες, οἱ δικαζόμενοι, τὰ γύναια, τὰ θηρία, καὶ πάνθʼ ἁπλῶς ὁπόσα τρέφει ζείδωρος ἄρουρα.

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παντελῶς ἀπίθανα φὴς ταῦτα καὶ αὑτοῖς ὑπεναντία· ὃς γὰρ ἀρτίως, ὦ Μένιππε, τὴν γῆν ἐζήτεις ὑπὸ τοῦ μεταξὺ διαστήματος ἐς βραχὺ συνεσταλμένην, καὶ εἴ γε μὴ ὁ κολοσσὸς ἐμήνυσέ σοι, τάχα ἂν ἄλλο τι ᾠήθης ὁρᾶν, πῶς νῦν καθάπερ Λυγκεύς τις ἄφνω γενόμενος ἅπαντα διαγινώσκεις τὰ ἐπὶ γῆς, τοὺς ἀνθρώπους, τὰ θηρία, μικροῦ δεῖν τὰς τῶν ἐμπίδων νεοττιάς;

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εὖ γεγε Fritzsche: με MSS. ὑπέμνησας· ὃ γὰρ μάλιστα ἐχρῆν εἰπεῖν, τοῦτο οὐκ οἶδʼ ὅπως παρέλιπον. ἐπεὶ γὰρ αὐτὴν μὲν ἐγνώρισα τὴν γῆν ἰδών, τὰ δʼ ἄλλα οὐχ οἷός τε ἦν καθορᾶν ὑπὸ τοῦ βάθους ἅτε τῆς ὄψεως μηκέτι ἐφικνουμένης, πάνυ μʼ ἠνία τὸ χρῆμα καὶ πολλὴν παρεῖχε τὴν ἀπορίαν. κατηφεῖ δὲ ὄντι μοι καὶ ὀλίγου δεῖν δεδακρυμένῳ ἐφίσταται κατόπιν ὁ σοφὸς Ἐμπεδοκλῆς, ἀνθρακίας τις ἰδεῖν καὶ σποδοῦ ἀνάπλεως καὶ κατωπτημένος· κἀγὼ μὲν ὡς εἶδον, — εἰρήσεται γάρ — ὑπεταράχθην καί τινα σεληναῖον δαίμονα ᾠήθην ὁρᾶν· ὁ δέ, θάρρει, φησίν, ὦ Μένιππε, οὔτις τοι θεός εἰμι, τί μʼ ἀθανάτοισιν ἐΐσκεις; ὁ φυσικὸς οὗτός εἰμι Ἐμπεδοκλῆς· ἐπεὶ γὰρ ἐς τοὺς κρατῆρας ἐμαυτὸν φέρων ἐνέβαλον, ὁ καπνός με ἀπὸ τῆς Αἴτνης ἁρπάσας δεῦρο ἀνήγαγε, καὶ νῦν ἐν τῇ σελήνῃ κατοικῶ ἀεροβατῶν τὰ πολλὰ καὶ σιτοῦμαι δρόσον. ἥκω τοίνυν σε ἀπολύσων τῆς παρούσης ἀπορίας· ἀνιᾷ γάρ σε, οἶμαι, καὶ στρέφει τὸ μὴ σαφῶς τὰ ἐπὶ γῆς ὁρᾶν·. εὖ γεγε Fritzsche: με MSS. ἐποίησας, ἦν δʼ ἐγώ, βέλτιστε Ἐμπεδόκλεις, κἀπειδὰν τάχιστα κατάπτωμαι πάλιν ἐς τὴν Ἑλλάδα, μεμνήσομαι σπένδειν τέ σοι ἐπὶ τῆς καπνοδόκης κἀν ταῖς νουμηνίαις πρὸς τὴν σελήνην τρὶς ἐγχανὼν προσεύχεσθαι. ἀλλὰ μὰ τὸν Ἐνδυμίωνα, ἦ δʼ ὅς, οὐχὶ τοῦ μισθοῦ χάριν ἀφῖγμαι, πέπονθα δέ τι τὴν ψυχὴν ἰδών σε λελυπημένον. ἀτὰρ οἶσθα ὅ τι δράσας ὀξυδερκὴς γενήσῃ;

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μὰ Δίʼ, ἦν δʼ ἐγώ, ἢν μὴ σύ μοιτὴν ἀχλύν πως ἀφέλῃς ἀπὸ τῶν ὀμμάτων· νῦν γὰρ δὴ λημᾶν οὐ μετρίως δοκῶ. καὶ μὴν οὐδέν σε, ἦ δʼ ὅς, ἐμοῦ δεήσει· τὸ γὰρ ὀξυδερκὲς αὐτὸς ἤδη γῆθεν ἥκεις ἔχων. τί οὖν τοῦτό ἐστιν; οὐ γὰρ οἶδʼ, ἔφην. οὐκ οἶσθα, ἦ δʼ ὅς, ἀετοῦτὴν πτέρυγα τὴν δεξιὰν περικείμενος; καὶ μάλα, ἦν δʼ ἐγώ· τί δʼ οὖν πτέρυγι καὶ ὀφθαλμῷ κοινόν ἐστιν; ὅτι, ἦ δʼ ὅς, παρὰ πολὺ τῶν ἄλλων ζῴων ἀετός ἐστιν ὀξυωπέστατος, ὥστε μόνος ἀντίον δέδορκε τῷ ἡλίῳ, καὶ τοῦτό ἐστιν ὁ γνήσιος καὶ βασιλεὺς ἀετός, ἢν ἀσκαρδαμυκτὶ πρὸς τὰς ἀκτῖνας βλέπῃ. φασὶ ταῦτα, ἦν δʼ ἐγώ, καί μοι ἤδη μεταμέλει ὅτι δεῦρο ἀνιὼν οὐχὶ τὼ ὀφθαλμὼ τοῦ ἀετοῦ ἐνεθέμην τοὺς ἐμοὺς ἐξελών· ὡς νῦν γε ἡμιτελὴς ἀφῖγμαι καὶ οὐ πάντα βασιλικῶς ἐνεσκευασμένος, ἀλλʼ ἔοικα τοῖς νόθοις ἐκείνοις καὶ ἀποκηρύκτοις. καὶ μὴν πάρα σοί, ἦ δʼ ὅς, αὐτίκα μάλα τὸν ἕτερον ὀφθαλμὸν ἔχειν βασιλικόν· ἢν γὰρ ἐθελήσῃς μικρὸν ἀναστὰς ἐπισχὼν τοῦ γυπὸςτὴν πτέρυγα θατέρᾳ μόνῃ πτερύξασθαι, κατὰ λόγον τῆς πτέρυγος τὸν δεξιὸν ὀφθαλμὸν ὀξυδερκὴς ἔσῃ· τὸν δὲ ἕτερον οὐδεμία μηχανὴ μὴ οὐκ ἀμβλύτερον δεδορκέναι τῆς μερίδος ὄντα τῆς χείρονος. ἃλις, ἦν δʼ ἐγώ, εἰ καὶ ὁ δεξιὸς μόνος ἀετῶδες βλέποι· οὐδὲν γὰρ ἂν ἔλαττον γένοιτο, ἐπεὶ καὶ τοὺς τέκτονας πολλάκις ἑωρακέναι μοι δοκῶ θατέρῳ τῶν ὀφθαλμῶν ἄμεινον πρὸς τοὺς κανόνας ἀπευθύνοντας τὰ ξύλα.

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Ταῦτα εἰπὼν ἐποίουν ἅμα τὰ ὑπὸ τοῦ Ἐμπεδοκλέους παρηγγελμένα· ὁ δὲ κατʼ ὀλίγον ὑπαπιὼν ἐς καπνὸν ἠρέμα διελύετο.

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κἀπειδὴ τάχιστα ἐπτερυξάμην, αὐτίκα φῶς μεφῶς με Harmon: με φῶς γε γ, U; με φῶς μέγα (i. e. μέ γε?) Ν; φῶς γε I. πάμπολυ περιέλαμψε καὶ τὰ τέως λανθάνοντα πάντα διεφαίνετο· κατακύψας γοῦν ἐς τὴν γῆν ἑώρων σαφῶς τὰς πόλεις, τοὺς ἀνθρώπους, τὰ γιγνόμενα, καὶ οὐ τὰ ἐν ὑπαίθρῳ μόνον, ἀλλὰ καὶ ὁπόσα οἴκοι ἔπραττον οἰόμενοι λανθάνειν, Πτολεμαῖον μὲν συνόντα τῇ ἀδελφῇ, Λυσιμάχῳ δὲ τὸν υἱὸν ἐπιβουλεύοντα, τὸν Σελεύκου δὲ Ἀντίοχον Στρατονίκῃ διανεύοντα λάθρα τῇ μητρυιᾷ, τὸν δὲ Θετταλὸν Ἀλέξανδρον ὑπὸ τῆς γυναικὸς ἀναιρούμενον καὶ Ἀντίγονον μοιχεύοντα τοῦ υἱοῦ τὴν γυναῖκα καὶ Ἀττάλῳ τὸν υἱὸν ἐγχέοντα τὸ φάρμακον, ἑτέρωθι δʼ αὖ Ἀρσάκην φονεύοντα τὸ γύναιον καὶ τὸν εὐνοῦχον Ἀρβάκην ἕλκοντα τὸ ξίφος ἐπὶ τὸν Ἀρσάκην, Σπατῖνος δὲ ὁ Μῆδος ἐκ τοῦ συμποσίου πρὸς τῶν δορυφορούντων εἵλκετο ἔξω τοῦ ποδὸς σκύφῳ χρυσῷ τὴν ὀφρὺν κατηλοημένος. ὅμοια δὲ τούτοις ἔν τεἔν τε Bekker: ἐν τῇ MSS. Λιβύῃ καὶ παρὰ Σκύθαις καὶ Θρᾳξὶ γινόμενα ἐν τοῖς βασιλείοις ἦν ὁρᾶν, μοιχεύοντας, φονεύοντας, ἐπιβουλεύοντας, ἁρπάζοντας, ἐπιορκοῦντας, δεδιότας, ὑπὸ τῶν οἰκειοτάτων προδιδομένους.
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καὶ τὰ μὲν τῶν βασιλέων τοιαύτην παρέσχε μοι τὴν διατριβήν, τὰ δὲ τῶν ἰδιωτῶν πολὺ γελοιότερα· καὶ γὰρ αὖ κἀκείνους ἑώρων, Ἑρμόδωρον μὲν τὸν Ἐπικούρειον χιλίων ἕνεκα δραχμῶν ἐπιορκοῦντα, τὸν Στωϊκὸν δὲ Ἀγαθοκλέα περὶ μισθοῦ τῷ μαθητῇ δικαζόμενον, Κλεινίαν δὲ τὸν ῥήτορα ἐκ τοῦ Ἀσκληπιείου φιάλην ὑφαιρούμενον, τὸν δὲ Κυνικὸν Ἡρόφιλον ἐν τῷ χαμαιτυπείῳ καθεύδοντα. τί γὰρ ἂν τοὺς ἄλλους λέγοιμι, τοὺς τοιχωρυχοῦντας, τοὺς δεκαζομένους,δεκαζομένους Fritzsche: δικαζομένους MSS. τοὺς δανείζοντας, τοὺς ἐπαιτοῦντας;ἐπαιτοῦντας Lehmann: ἀπαιτοῦντας MSS. ὅλως γὰρ ποικίλη καὶ παντοδαπή τις ἦν ἡ θέα.

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καὶ μὴν καὶ ταῦτα, ὦ Μένιππε, καλῶς εἶχε λέγειν· ἔοικε γὰρ οὐ τὴν τυχοῦσαν τερπωλήν σοι παρεσχῆσθαι.

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πάντα μὲν ἑξῆς διελθεῖν, ὦ φιλότης, ἀδύνατον, ὅπου γε καὶ ὁρᾶν αὐτὰ ἔργον ἦν· τὰ μέντοι κεφάλαια τῶν πραγμάτων τοιαῦτα ἐφαίνετο οἷά φησιν Ὅμηρος τὰ ἐπὶ τῆς ἀσπίδος· οὗ μὲν γὰρ ἦσαν εἰλαπίναι καὶ γάμοι, ἑτέρωθι δὲ δικαστήρια καὶ ἐκκλησίαι, καθʼ ἕτερον δὲ μέρος ἔθυέ τις, ἐν γειτόνων δὲ πενθῶν ἄλλος ἐφαίνετο· καὶ ὅτε μὲν ἐς τὴν Γετικὴν ἀποβλέψαιμι, πολεμοῦντας ἂν ἑώρων τοὺς Γέτας· ὅτε δὲ μεταβαίην ἐπὶ τοὺς Σκύθας, πλανωμένους ἐπὶ τῶν ἁμαξῶν ἦν ἰδεῖν· μικρὸν δὲ ἐγκλίναςἐγκλίνας Fritzsche: ἐπικλίνας MSS. τὸν ὀφθαλμὸν ἐπὶ θάτερα τοὺς Αἰγυπτίους γεωργοῦντας ἐπέβλεπον, καὶ ὁ ΦοῖνιξΦοῖνιξ Fritzsche: Φοῖνιξ δὲ MSS. ἐνεπορεύετο καὶ ὁ Κίλιξ ἐλῄστευεν καὶ ὁ Λάκων ἐμαστιγοῦτο καὶ ὁ Ἀθηναῖος ἐδικάζετο.

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ἁπάντων δὲἀπάντων δὲ Bekker : ἀπάντων MSS. τούτων ὑπὸ τὸν αὐτὸν γινομένων χρόνον ὥρα σοι ἤδη ἐπινοεῖν ὁποῖός τις ὁ κυκεὼν οὗτος ἐφαίνετο. ὥσπερ ἂν εἴ τις παραστησάμενος πολλοὺς χορευτάς, μᾶλλον δὲ πολλοὺς χορούς, ἔπειτα προστάξειε τῶν ᾀδόντων ἑκάστῳ τὴν συνῳδίαν ἀφέντα ἴδιον ᾄδειν μέλος, φιλοτιμουμένου δὲ ἑκάστου καὶ τὸ ἴδιον περαίνοντος καὶ τὸν πλησίον ὑπερβαλέσθαι τῇ μεγαλοφωνίᾳ προθυμουμένου — ἆρα ἐνθυμῇ πρὸς Διὸς οἵα γένοιτʼ ἂν ἡ ᾠδή;

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παντάπασιν, ὦ Μένιππε, παγγέλοιος καὶ τεταραγμένη.

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καὶ μήν, ὦ ἑταῖρε, τοιοῦτοι πάντες εἰσὶν οἱ ἐπὶ γῆς χορευταὶ κἀκ τοιαύτης ἀναρμοστίας ὁ τῶν ἀνθρώπων βίος συντέτακται, οὐ μόνον ἀπῳδὰ φθεγγομένων, ἀλλὰ καὶ ἀνομοίων τὰ σχήματα καὶ τἀναντία κινουμένων καὶ ταὐτὸν οὐδὲν ἐπινοούντων, ἄχρι ἂν αὐτῶν ἕκαστον ὁ χορηγὸς ἀπελάσῃ τῆς σκηνῆς οὐκέτι δεῖσθαι λέγων· τοὐντεῦθεν δὲ ὅμοιοι πάντες ἤδη σιωπῶντες, οὐκέτι τὴν συμμιγῆ καὶ ἄτακτον ἐκείνην ᾠδὴν ἀπᾴδοντες. ἀλλʼ ἐν αὐτῷ γε ποικίλῳ καὶ πολυειδεῖ τῷ θεάτρῳ πάντα μὲν γελοῖα δήπουθεν ἦν τὰ γινόμενα.
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μάλιστα δὲ ἐπʼ ἐκείνοις ἐπῄει μοι γελᾶν τοῖς περὶ γῆς ὅρων ἐρίζουσι καὶ τοῖς μέγα φρονοῦσιν ἐπὶ τῷ τὸ Σικυώνιον πεδίον γεωργεῖν ἢ Μαραθῶνος ἔχειν τὰ περὶ τὴν Οἰνόην ἢ Ἀχαρνῆσι πλέθρα κεκτῆσθαι χίλια· τῆς γοῦν Ἑλλάδος ὅλης ὡς τότε μοι ἄνωθεν ἐφαίνετο δακτύλων οὔσης τὸ μέγεθος τεττάρων, κατὰ λόγον, οἶμαι, ἡ Ἀττικὴ πολλοστημόριον ἦν. ὥστε ἐνενόουν ἐφʼ ὁπόσῳ τοῖς πλουσίοις τούτοις μέγα φρονεῖν κατελείπετο· σχεδὸν γὰρ ὁ πολυπλεθρότατος αὐτῶν μίαν τῶν Ἐπικουρείων ἀτόμων ἐδόκει μοι γεωργεῖν. ἀποβλέψας δὲ δὴ καὶ ἐς τὴν Πελοπόννησον, εἶτα τὴν ΚυνουρίανΚυνουρίαν Palmer : Κυνοσουρίαν MSS. γῆν ἰδὼν ἀνεμνήσθην περὶ ὅσου χωρίου, κατʼ οὐδὲν Αἰγυπτίου φακοῦ πλατυτέρου, τοσοῦτοι ἔπεσον Ἀργείων καὶ Λακεδαιμονίων μιᾶς ἡμέρας. καὶ μὴν εἴ τινα ἴδοιμι ἐπὶ χρυσῷ μέγα φρονοῦντα, ὅτι δακτυλίους τε εἶχεν ὀκτὼ καὶ φιάλας τέτταρας, πάνυ καὶ ἐπὶ τούτῳ ἂν ἐγέλων· τὸ γὰρ Πάγγαιον ὅλον αὐτοῖς μετάλλοις κεγχριαῖον ἦν τὸ μέγεθος.

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ὦ μακάριε Μένιππε τῆς παραδόξου θέας. αἱ δὲ δὴ πόλεις πρὸς Διὸς καὶ οἱ ἄνδρες αὐτοὶ πηλίκοι διεφαίνοντο ἄνωθεν;ἄνωθεν Cobet: ἄνω MSS.

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οἶμαί σε πολλάκις ἤδη μυρμήκων ἀγορὰν ἑωρακέναι, τοὺς μὲν εἰλουμένους περὶ τὸ στόμα τοῦ φωλεοῦ κἀν τῷ μέσῳ πολιτευομένους,περὶ τὸ στόμα . . . πολιτευομένους margin of Γ: not elsewhere. (κἀν Harmon: καὶ Γ.) ἐνίους δʼ ἐξιόντας, ἑτέρους δὲ ἐπανιόντας αὖθις εἰς τὴν πόλιν· καὶ ὁ μέν τις τὴν κόπρον ἐκφέρει, ὁ δὲ ἁρπάσας ποθὲν ἢ κυάμου λέπος ἢ πυροῦ ἡμίτομον θεῖ φέρων. εἰκὸς δὲ εἶναι παρʼ αὐτοῖς κατὰ λόγον τοῦ μυρμήκων βίου καὶ οἰκοδόμους τινὰς καὶ δημαγωγοὺς καὶ πρυτάνεις καὶ μουσικοὺς καὶ φιλοσόφους. πλὴν αἵ γε πόλεις αὐτοῖς ἀνδράσι ταῖς μυρμηκιαῖς μάλιστα ἐῴκεσαν. εἰ δέ σοι μικρὸν δοκεῖ τὸ παράδειγμα, τὸ ἀνθρώπους εἰκάσαι τῇ μυρμήκων πολιτείᾳ, τοὺς παλαιοὺς μύθους ἐπίσκεψαι τῶν Θετταλῶν· εὑρήσεις γὰρ τοὺς Μυρμιδόνας, τὸ μαχιμώτατον φῦλον, ἐκ μυρμήκων ἄνδρας γεγονότας.

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ἐπειδὴ δʼ οὖν πάντα ἱκανῶς ἑώρατοἑώρατο Struve: ἑωρᾶτο MSS. καὶ κατεγεγέλαστό μοι, διασείσας ἐμαυτὸν ἀνεπτόμην δώματʼ ἐς αἰγιόχοιο Διὸς μετὰ δαίμονας ἄλλους.

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οὔπω στάδιον ἀνεληλύθειν καὶ ἡ Σελήνη γυναικείαν φωνὴν προϊεμένη, Μένιππε, φησίν, οὕτως ὄναιο, διακόνησαί μοί τι πρὸς τὸν Δία. λέγοις ἄν, ἦν δʼ ἐγώ· βαρὺ γὰρ οὐδέν, ἢν μή τι φέρειν δέῃ. πρεσβείαν, ἔφη, τινὰ οὐ χαλεπὴν καὶ δέησιν ἀπένεγκεἀπένεγκε Cobet: ἀπένεγκαι, ἀπενέγκαι MSS. παρʼ ἐμοῦ τῷ Διί· ἀπείρηκα γὰρ ἤδη, Μένιππε, πολλὰ καὶ δεινὰ παρὰ τῶν φιλοσόφων ἀκούουσα, οἷς οὐδὲν ἕτερόν ἐστιν ἔργον ἢ τἀμὰ πολυπραγμονεῖν, τίς εἰμι καὶ πηλίκη, καὶ διʼ ἥντινα αἰτίαν διχότομος ἢ ἀμφίκυρτος γίγνομαι. καὶ οἱ μὲν κατοικεῖσθαί μέ φασιν, οἱ δὲ κατόπτρου δίκην ἐπικρέμασθαι τῇ θαλάττῃ, οἱ δὲ ὅ τι ἂν ἕκαστος ἐπινοήσῃ τοῦτό μοι προσάπτουσι. τὰ τελευταῖα δὲ καὶ τὸ φῶς αὐτὸ κλοπιμαῖόν τε καὶ νόθον εἶναί μοί φασιν ἄνωθεν ἧκον παρὰ τοῦ Ἡλίου, καὶ οὐ παύονται καὶ πρὸς τοῦτόν με ἀδελφὸν ὄντα συγκροῦσαι καὶ στασιάσαι προαιρούμενοι· οὐ γὰρ ἱκανὰ ἦν αὐτοῖς ἃ περὶ αὐτοῦ εἰρήκασι τοῦ Ἡλίου, λίθον αὐτὸν εἶναι καὶ μύδρον διάπυρον.

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καίτοι πόσα ἐγὼ συνεπίσταμαι αὐτοῖς ἃ πράττουσι τῶν νυκτῶν αἰσχρὰ καὶ κατάπτυστα οἱ μεθʼ ἡμέραν σκυθρωποὶ καὶ ἀνδρώδεις τὸ βλέμμα καὶ τὸ σχῆμα σεμνοὶ καὶ ὑπὸ τῶν ἰδιωτῶν ἀποβλεπόμενοι; κἀγὼ μὲν ταῦτα ὁρῶσα ὅμως σιωπῶ· οὐ γὰρ ἡγοῦμαι πρέπειν ἀποκαλύψαι καὶ διαφωτίσαι τὰς νυκτερινὰς ἐκείνας διατριβὰς καὶ τὸν ὑπὸὑπὸ Genser, Sommerbrodt: ἐπὶ MSS. σκηνῆς ἑκάστου βίον, ἀλλὰ κἄν τινα ἴδω αὐτῶν μοιχεύοντα ἢ κλέπτοντα ἢ ἄλλο τι τολμῶντα νυκτερινώτατον, εὐθὺς ἐπισπασαμένη τὸ νέφος ἐνεκαλυψάμην, ἵνα μὴ δείξω τοῖς πολλοῖς γέροντας ἄνδρας βαθεῖ πώγωνι καὶ ἀρετῇ ἐνασχημονοῦντας. οἱ δὲ οὐδὲν ἀνιᾶσι διασπαράττοντές με τῷ λόγῳ καὶ πάντα τρόπον ὑβρίζοντες, ὥστε νὴ τὴν Νύκτα πολλάκις ἐβουλευσάμην μετοικῆσαι ὅτι πορρωτάτω, ἵνʼ αὐτῶν τὴν περίεργον ἂν γλῶτταν διέφυγον. μέμνησο οὖν ταῦτά τε ἀπαγγεῖλαι τῷ Διὶ καὶ προσθεῖναι δʼ ὅτι μὴ δυνατόν ἐστί μοι κατὰ χώραν μένειν, ἢν μὴ τοὺς φυσικοὺς ἐκεῖνος ἐπιτρίψῃ καὶ τοὺς διαλεκτικοὺς ἐπιστομίσῃ καὶ τὴν Στοὰν κατασκάψῃ καὶ τὴν Ἀκαδημίαν καταφλέξῃ καὶ παύσῃ τὰς ἐν τοῖς περιπάτοις διατριβάς· οὕτω γὰρ ἂν εἰρήνην ἀγάγοιμι καὶ παυσαίμηνκαὶ παυσαίμην margin of Γ : not elsewhere. ὁσημέραι παρʼ αὐτῶν γεωμετρουμένη.

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ἔσται ταῦτα, ἦν δʼ ἐγώ, καὶ ἅμα πρὸς τὸ ἄναντες ἔτεινον τὴν ἐπὶ τοῦ οὐρανοῦ, ἔνθα μὲν οὔτε βοῶν οὔτ’ ἀνδρῶν φαίνετο ἔργα· μετʼ ὀλίγον γὰρ καὶ ἡ σελήνη βραχεῖά μοι καθεωρᾶτο καὶ τὴν γῆν ἤδη ἀπέκρυπτον. λαβὼν δὲ τὸν ἥλιον ἐν δεξιᾷ διὰ τῶν ἀστέρων πετόμενος τριταῖος ἐπλησίασα τῷ οὐρανῷ, καὶ τὸ μὲν πρῶτον ἐδόκει μοι ὡς εἶχον εὐθὺς εἴσω παριέναι· ῥᾳδίως γὰρ ᾤμην διαλαθεῖν ἅτε ἐξ ἡμισείας ὢν ἀετός, τὸν δὲ ἀετὸν ἠπιστάμην ἐκ παλαιοῦ συνήθη τῷ Διί· ὕστερον δὲ ἐλογισάμην ὡς τάχιστα καταφωράσουσί με γυπὸς τὴν ἑτέραν πτέρυγα περικείμενον. ἄριστον γοῦν κρίνας τὸ μὴ παρακινδυνεύειν ἔκοπτον προσελθὼν τὴν θύραν. ὑπακούσας δὲ ὁ Ἑρμῆς καὶ τοὔνομα ἐκπυθόμενος ἀπῄει κατὰ σπουδὴν φράσων τῷ Διί, καὶ μετʼ ὀλίγον εἰσεκλήθην πάνυ δεδιὼς καὶ τρέμων, καταλαμβάνω τε πάντας ἅμα συγκαθημένους οὐδὲ αὐτοὺς ἀφρόντιδας· ὑπετάραττε γὰρ ἡσυχῇ τὸ παράδοξον μου τῆς ἐπιδημίας, καὶ ὅσον οὐδέπω πάντας ἀνθρώπους ἀφίξεσθαι προσεδόκων τὸν αὐτὸν τρόπον ἐπτερωμένους.

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ὁ δὲ Ζεὺς μάλα φοβερῶς, δριμύ τε καὶ τιτανῶδες εἰς ἐμὲ ἀπιδών, φησίἀπιδών, φησί Punctuation Harmon: see translation. Fritzsche inserts βριμησάμενος after φοβερῶς; Baar, Sommerbrodt, and others excise φοβερῶς; but note μεγαλοφωνίας below. Τίς πόθεν εἶς ἀνδρῶν, πόθι τοι πόλις ἠδὲ τοκῆες;

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Ἐγὼ δὲ ὡς τοῦτʼ ἤκουσα„ μικροῦ μὲν ἐξέθανον ὑπὸ τοῦ δέους, εἱστήκειν δὲ ὅμως ἀχανὴς καὶ ὑπὸ τῆς μεγαλοφωνίας ἐμβεβροντημένος. χρόνῳ δʼ ἐμαυτὸν ἀναλαβὼν ἅπαντα διηγούμην σαφῶς ἄνωθεν ἀρξάμενος, ὡς ἐπιθυμήσαιμι τὰ μετέωρα ἐκμαθεῖν, ὡς ἔλθοιμι παρὰ τοὺς φιλοσόφους, ὡς τἀναντία λεγόντων ἀκούσαιμι, ὡς ἀπαγορεύσαιμι διασπώμενος ὑπὸ τῶν λόγων, εἶτα ἑξῆς τὴν ἐπίνοιαν καὶ τὰ πτερὰ καὶ τὰ ἄλλα πάντα μέχρι πρὸς τὸν οὐρανόν· ἐπὶ πᾶσι δὲ προσέθηκα τὰ ὑπὸ τῆς Σελήνης ἐπεσταλμένα. μειδιάσας δʼ οὖν ὁ Ζεὺς καὶ μικρὸν ἐπανεὶς τῶν ὀφρύων, τί ἂν λέγοις, φησίν, Ὤτου πέρι καὶ Ἐφιάλτου, ὅπου καὶ Μένιππος ἐτόλμησεν ἐς τὸν οὐρανὸν ἀνελθεῖν; ἀλλὰ νῦν μὲν ἐπὶ ξένιαξένια : ξενίᾳ MSS. σε καλοῦμεν, αὔριον δέ, ἔφη, περὶ ὧν ἥκεις χρηματίσαντες ἀποπέμψομεν. καὶ ἅμα ἐξαναστὰς ἐβάδιζεν ἐς τὸ ἐπηκοώτατον τοῦ οὐρανοῦ· καιρὸς γὰρ ἦν ἐπὶ τῶν εὐχῶν καθέζεσθαι.
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μεταξύ τε προϊὼν ἀνέκρινέ με περὶ τῶν ἐν τῇ γῇ πραγμάτων, τὰ πρῶτα μὲν ἐκεῖνα, πόσου νῦν ὁ πυρός ἐστιν ὤνιος ἐπὶ τῆς Ἑλλάδος, καὶ εἰ σφόδρα ὑμῶν ὁ πέρυσι χειμὼν καθίκετο, καὶ εἰ τὰ λάχανα δεῖται πλείονος ἐπομβρίας. μετὰ δὲ ἠρώτα εἴ τις ἔτι λείπεται τῶν ἀπὸ Φειδίου καὶ διʼ ἣν αἰτίαν ἐλλείποιεν Ἀθηναῖοι τὰ Διάσια τοσούτων ἐτῶν, καὶ εἰ τὸ ὈλυμπίειονὈλυμπίειον Cobet: Ὀλύμπειον, Ὀλύμπιον MSS. αὐτῷαὐτῷ Seager: αὐτῶν MSS. ἐπιτελέσαι διανοοῦνται, καὶ εἰ συνελήφθησαν οἱ τὸν ἐν Δωδώνῃ νεὼν σεσυληκότες.

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ἐπεὶ δὲ περὶ τούτων ἀπεκρινάμην, εἰπέ μοι, Μένιππε, ἔφη, περὶ δὲ ἐμοῦ οἱ ἄνθρωποι τίνα γνώμην ἔχουσι; τίνα, ἔφην, δέσποτα, ἢ τὴν εὐσεβεστάτην, βασιλέα σε πάντων εἶναι θεῶν; παίζεις ἔχων, ἔφη· τὸ δὲ φιλόκαινον αὐτῶν ἀκριβῶς οἶδα, κἂν μὴ λέγῃς. ἦν γάρ ποτε χρόνος, ὅτε καὶ μάντις ἐδόκουν αὐτοῖς καὶ ἰατρὸς καὶ πάντα ὅλως ἦν ἐγώ, +μεσταὶ δὲ Διὸς πᾶσαι μὲν ἀγυιαί, + +πᾶσαι δ' ἀνθρώπων ἀγοραί· +καὶ ἡ Δωδώνη τότε καὶ ἡ Πῖσα λαμπραὶ καὶ περίβλεπτοι πᾶσιν ἦσαν, ὑπὸ δὲ τοῦ καπνοῦ τῶν θυσιῶν οὐδὲ ἀναβλέπειν μοι δυνατόν· ἐξ οὗ δὲ ἐν Δελφοῖς μὲν Ἀπόλλων τὸ μαντεῖον κατεστήσατο, ἐν Περγάμῳ δὲ τὸ ἰατρεῖον ὁ Ἀσκληπιὸς καὶ τὸ Βενδίδειον ἐγένετο ἐν Θρᾴκῃ καὶ τὸ Ἀνουβίδειον ἐν Αἰγύπτῳ καὶ τὸ Ἀρτεμίσιον ἐν Ἐφέσῳ, ἐπὶ ταῦτα μὲν ἅπαντες θέουσι καὶ πανηγύρεις ἀνάγουσι καὶ ἑκατόμβας παριστᾶσι καὶ χρυσᾶς πλίνθους ἀνατιθέασινκαὶ χρυσᾶς πλίνθονς ἀνατιθέασι margin of Γ: not elsewhere. ἐμὲ δὲ παρηβηκότα ἱκανῶς τετιμηκέναι νομίζουσιν, ἂν διὰ πέντε ὅλων ἐτῶν θύσωσιν ἐν Ὀλυμπίᾳ. τοιγαροῦν ψυχροτέρους ἄν μου τοὺς βωμοὺς ἴδοις τῶν Πλάτωνος νόμων ἢ τῶν Χρυσίππου συλλογισμῶν.

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τοιαῦθʼ ἅμα διεξιόντες ἀφικνούμεθα ἐς τὸ χωρίον ἔνθα ἔδει αὐτὸν καθεζόμενον διακοῦσαι τῶν εὐχῶν. θυρίδες δὲ ἦσαν ἑξῆς τοῖς στομίοις τῶν φρεάτων ἐοικυῖαι πώματα ἔχουσαι, καὶ παρʼ ἑκάστῃ θρόνος ἔκειτο χρυσοῦς. καθίσας οὖν ἑαυτόν·ἑαυτόν· ἐπὶ τῆς πρώτης ὁ Ζεὺς καὶ ἀφελὼν τὸ πῶμα παρεῖχε τοῖς εὐχομένοις ἑαυτόν·ἑαυτόν· εὔχοντο δὲ πανταχόθεν τῆς γῆς διάφορα καὶ ποικίλα. συμπαρακύψας γὰρ καὶ αὐτὸς ἐπήκουον ἅμα τῶν εὐχῶν. ἦσαν δὲ τοιαίδε, ὦ Ζεῦ, βασιλεῦσαί μοι γένοιτο· ὦ Ζεῦ, τὰ κρόμμυά μοι φῦναι καὶ τὰ σκόροδα· Ὦ θεοί, τὸν πατέρα μοι ταχέως ἀποθανεῖν ὁ δέ τις ἂν ἔφη, εἴθε κληρονομήσαιμι τῆς γυναικός, εἴθε λάθοιμι ἐπιβουλεύσας τῷ ἀδελφῷ, γένοιτό μοι νικῆσαι τὴν δίκην, δὸς στεφθῆναι τὰ Ὀλύμπια. τῶν πλεόντων δὲ ὁ μὲν βορέαν εὔχετο ἐπιπνεῦσαι, ὁ δὲ νότον, ὁ δὲ γεωργὸς ᾔτει ὑετόν, ὁ δὲ γναφεὺς ἥλιον.

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ἐπακούων δὲ ὁ Ζεὺς καὶ τὴν εὐχὴν ἑκάστην ἀκριβῶς ἐξετάζων οὐ πάντα ὑπισχνεῖτο, ἀλλʼ ἕτερον μὲν ἔδωκε πατήρ, ἕτερον δʼ ἀνένευσε· τὰς μὲν γὰρ δικαίας τῶν εὐχῶν προσίετο ἄνω διὰ τοῦ στομίου καὶ ἐπὶ τὰ δεξιὰ κατετίθει φέρων, τὰς δὲ ἀνοσίους ἀπράκτους αὖθις ἀπέπεμπεν ἀποφυσῶν κάτω, ἵνα μηδὲ πλησίον γένοιντο τοῦ οὐρανοῦ. ἐπὶ μιᾶς δέ τινος εὐχῆς καὶ ἀποροῦντα αὐτὸν ἐθεασάμην· δύο γὰρ ἀνδρῶν τἀναντία εὐχομένων καὶ τὰς ἴσας θυσίας ὑπισχνουμένων οὐκ εἶχεν ὁποτέρῳ μᾶλλον ἐπινεύσειεν αὐτῶν, ὥστε δὴ τὸ Ἀκαδημαϊκὸν ἐκεῖνο ἐπεπόνθει καὶ οὐδέν τι ἀποφήνασθαι δυνατὸς ἦν, ἀλλʼ ὥσπερ ὁ Πύρρων ἐπεῖχεν ἔτι καὶ διεσκέπτετο.
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ἐπεὶ δὲ ἱκανῶς ἐχρημάτισε ταῖς εὐχαῖς, ἐπὶ τὸν ἑξῆς μεταβὰς θρόνον καὶ τὴν δευτέραν θυρίδα κατακύψας τοῖς ὅρκοις ἐσχόλαζε καὶ τοῖς ὀμνύουσι. χρηματίσας δὲ καὶ τούτοις καὶ τὸν Ἐπικούρειον Ἑρμόδωρον ἐπιτρίψας μετεκαθέζετο ἐπὶ τὸν ἑξῆς θρόνον κληδόσι καὶ φήμαις καὶ οἰωνοῖς προσέξων. εἶτʼ ἐκεῖθεν ἐπὶ τὴν τῶν θυσιῶν θυρίδα μετῄει, διʼ ἧς ὁ καπνὸς ἀνιὼν ἀπήγγελλε τῷ Διὶ τοῦ θύοντος ἑκάστου τοὔνομα. ἀποστὰς δὲ τούτων προσέταττε τοῖς ἀνέμοις καὶ ταῖς ὥραις ἃ δεῖ ποιεῖν· τήμερον παρὰ Σκύθαις ὑέτω, παρὰ Λίβυσιν ἀστραπτέτω, παρʼ Ἕλλησι νιφέτω, σὺ δὲ ὁ Βορέας πνεῦσον ἐν Λυδίᾳ, σὺ δὲ ὁ Νότος ἡσυχίαν ἄγε, ὁ δὲ Ζέφυρος τὸν Ἀδρίαν διακυμαινέτω, καὶ τῆς χαλάζης ὅσον μέδιμνοι χίλιοι διασκεδασθήτωσαν ὑπὲρ Καππαδοκίας,

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ἁπάντων δὲ ἤδη σχεδὸν αὐτῷ διῳκημένων ἀπῄειμεν ἐς τὸ συμπόσιον· δείπνου γὰρ ἤδη καιρὸς ἦν· καί με ὁ Ἑρμῆς παραλαβὼν κατέκλινε παρὰ τὸν Πᾶνα καὶ τοὺς Κορύβαντας καὶ τὸν Ἄττιν καὶ τὸν Σαβάζιον, τοὺς μετοίκους τούτους καὶ ἀμφιβόλους θεούς. καὶ ἄρτον τε ἡ Δημήτηρ παρεῖχε καὶ ὁ Διόνυσος οἶνον καὶ ὁ Ἡρακλῆς κρέα καὶ μύρτα ἡ Ἀφροδίτη καὶ ὁ Ποσειδῶν μαινίδας. ἅμα δὲ καὶ τῆς ἀμβροσίας ἠρέμα καὶ τοῦ νέκταρος παρεγευόμην· ὁ γὰρ βέλτιστος Γανυμήδης ὑπὸ φιλανθρωπίας εἰ θεάσαιτο ἀποβλέποντά που τὸν Δία, κοτύλην ἂν ἢ καὶ δύο τοῦ νέκταρος ἐνέχει μοι φέρων. οἱ δὲ θεοί, ὡς Ὅμηρός που λέγει (καὶ αὐτός, οἶμαι, καθάπερ ἐγὼ τἀκεῖ τεθεαμένος), οὔτε σῖτον ἔδουσιν, οὐ πίνους’ αἴθοπα οἶνον, ἀλλὰ τὴν ἀμβροσίαν παρατίθενται καὶ τοῦ νέκταρος μεθύσκονται, μάλιστα δὲ ἥδονται σιτούμενοι τὸν ἐκ τῶν θυσιῶν καπνὸν αὐτῇ κνίσῃ ἀνενηνεγμένονἀνενηνεγμένον Struve: ἀνηνεγμένον MSS. καὶ τὸ αἷμα δὲ τῶν ἱερείων, ὃ τοῖς βωμοῖς οἱ θύοντες περιχέουσιν.

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ἐν δὲ τῷ δείπνῳ ὅ τε Ἀπόλλων ἐκιθάρισε καὶ ὁ Σιληνὸς κόρδακα ὠρχήσατο καὶ αἱ Μοῦσαι ἀναστᾶσαι τῆς τε Ἡσιόδου Θεογονίας ᾖσαν ἡμῖν καὶ τὴν πρώτην ᾠδὴν τῶν ὕμνων τῶν Πινδάρου. κἀπειδὴ κόρος ἦν, ἀνεπαυόμεθα ὡς εἶχεν ἕκαστος ἱκανῶς ὑποβεβρεγμένοι.ὑποβεβρεγμένοι Ϛ, vulg.: ὑποβεβρεγμένος MSS.
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οὐκοῦν ἐπειδήπερ οὕτω διεκείμην, ἄριστον εἶναι ὑπελάμβανον παρὰ τῶν φιλοσόφων τούτων ταῦτα ἕκαστα ἐκμαθεῖν ᾤμην γὰρ ἐκείνους γε πᾶσαν ἔχειν ἂν εἰπεῖν τὴν ἀλήθειαν. οὕτω δὲ τοὺς ἀρίστους ἐπιλεξάμενος αὐτῶν, ὡς ἐνῆν τεκμήρασθαι προσώπου τε σκυθρωπότητι καὶ χρόας ὠχρότητι καὶ γενείου βαθύτητι — μάλα γὰρ ὑψαγόραι τινὲς καὶ οὐρανογνώμονες οἱ ἄνδρες αὐτίκα μοι κατεφάνησαν—τούτοις ἐγχειρίσας ἐμαυτὸν καὶ συχνὸν ἀργύριον τό μὲν αὐτόθεν ἤδη καταβαλών, τὸ δὲ εἰσαῦθις ἀποδώσειν ἐπὶ κεφαλαίῳ τῆς σοφίας διομολογησάμενος, ἠξίουν μετεωρολέσχης τε διδάσκεσθαι καὶ τὴν τῶν ὅλων διακόσμησιν καταμαθεῖν. οἱ δὲ τοσοῦτον ἄρα ἐδέησάν με τῆς παλαιᾶς ἐκείνης ἀγνοίας ἀπαλλάξαι, ὥστε καὶ εἰς μείζους ἀπορίας φέροντες ἐνέβαλον, ἀρχάς τινας καὶ τέλη καὶ ἀτόμους καὶ κενὰ καὶ ὕλας καὶ ἰδέας καὶ τὰ τοιαῦτα ὁσημέραι μου καταχέοντες. ὃ δὲ πάντων ἐμοὶ γοῦν ἐδόκει χαλεπώτατον, ὅτι μηδὲν ἅτερος θατέρῳ λέγοντες ἀκόλουθον ἀλλὰ μαχόμενα πάντα καὶ ὑπεναντία, ὅμως πείθεσθαὶ τέ με ἠξίουν καὶ πρὸς τὸν αὑτοῦ λόγον ἕκαστος ὑπάγειν ἐπειρῶντο.

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ἄτοπον λέγεις, εἰ σοφοὶ ὄντες οἱ ἄνδρες ἐστασίαζον πρὸς αὑτοὺς περὶ τῶν λόγων καὶ οὐ τὰ αὐτὰ περὶ τῶν αὐτῶν ἐδόξαζον.

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καὶ μήν, ὦ ἑταῖρε, γελάσῃ ἀκούσας τήν τε ἀλαζονείαν αὐτῶν καὶ τὴν ἐν τοῖς λόγοις τερατουργίαν, οἵ γε πρῶτα μὲν ἐπὶ γῆς βεβηκότες καὶ μηδὲν τῶν χαμαὶ ἐρχομένων ἡμῶν ὑπερέχοντες, ἀλλʼ οὐδὲ ὀξύτερον τοῦ πλησίον δεδορκότες, ἔνιοι δὲ καὶ ὑπὸ γήρως ἢ ἀργίας ἀμβλυώττοντες, ὅμως οὐρανοῦ τε πέρατα διορᾶν ἔφασκον καὶ τὸν ἥλιον περιεμέτρουν καὶ τοῖς ὑπὲρ τὴν σελήνην ἐπεβάτευον καὶ ὥσπερ ἐκ τῶν ἀστέρων καταπεσόντες μεγέθη τε αὐτῶν διεξῄεσαν, καὶ πολλάκις, εἰ τύχοι, μηδὲ ὁπόσοι στάδιοι Μεγαρόθεν Ἀθήναζὲ εἰσιν ἀκριβῶς ἐπιστάμενοι τὸ μεταξὺ τῆς σελήνης καὶ τοῦ ἡλίου χωρίον ὁπόσων εἴη πηχῶν τὸ μέγεθος ἐτόλμων λέγειν, ἀέρος τε ὕψη καὶ θαλάττης βάθη καὶ γῆς περιόδους ἀναμετροῦντες, ἔτι δὲ κύκλους καταγράφοντες καὶ τρίγωνα ἐπὶ τετραγώνοις διασχηματίζοντες καὶ σφαίρας τινὰς ποικίλας τὸν οὐρανὸν δῆθεν αὐτὸν ἐπιμετροῦντες.
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ἔπειτα δὲ κἀκεῖνο πῶς οὐκ ἄγνωμον αὐτῶν καὶ παντελῶς τετυφωμένον τὸ περὶ τῶν οὕτως ἀδήλων λέγοντας μηδὲν ὡς εἰκάζοντας ἀποφαίνεσθαι, ἀλλʼ ὑπερδιατείνεσθαί τε καὶ μηδεμίαν τοῖς ἄλλοις ὑπερβολὴν ἀπολιμπάνειν, μονονουχὶ διομνυμένους μύδρον μὲν εἶναι τὸν ἥλιον, κατοικεῖσθαι δὲ τὴν σελήνην, ὑδατοποτεῖν δὲ τοὺς ἀστέρας τοῦ ἡλίου καθάπερ ἱμονιᾷ τινι τὴν ἰκμάδα ἐκ τῆς θαλάττης ἀνασπῶντος καὶ ἅπασιν αὐτοῖς τὸ ποτὸν ἑξῆς διανέμοντος.
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τὴν μὲν γὰρ ἐναντιότητα τῶν λόγων ὁπόση ῥᾴδιον καταμαθεῖν. καὶ σκόπει πρὸς Διός, εἰ ἐν γειτόνων ἐστὶ τὰ δόγματα καὶ μὴ πάμπολυ διεστηκότα· πρῶτα μὲν γὰρ αὐτοῖς ἡ περὶ τοῦ κόσμου γνώμη διάφορος, εἴ γε τοῖς μὲν ἀγέννητὸς τε καὶ ἀνώλεθρος εἶναι δοκεῖ, οἱ δὲ καὶ τὸν δημιουργὸν αὐτοῦ καὶ τῆς κατασκευῆς τὸν τρόπον εἰπεῖν ἐτόλμησαν οὓς καὶ μάλιστα ἐθαύμαζον θεὸν μέν τινα τεχνίτην τῶν ὅλων ἐφιστάντας, οὐ προστιθέντας δὲ οὔτε ὅθεν ἥκων οὔτε ὅπου ἑστὼς ἕκαστα ἐτεκταίνετο, καίτοι πρό γε τῆς τοῦ παντὸς γενέσεως ἀδύνατον καὶ χρόνον καὶ τόπον ἐπινοεῖν.

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μάλα τινάς, ὦ Μένιππε, τολμητὰς καὶ θαυματοποιοὺς ἄνδρας λέγεις.

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τί δʼ εἰ ἀκούσειας, ὦ θαυμάσιε, περί τε ἰδεῶν καὶ ἀσωμάτων ἃ διεξέρχονται ἢ τοὺς περὶ τοῦ πέρατός τε καὶ ἀπείρου λόγους; καὶ γὰρ αὖ καὶ αὕτη νεανικὴ αὐτοῖς ἡ μάχη, τοῖς μὲν τέλει τὸ πᾶν περιγράφουσι, τοῖς δὲ ἀτελὲς τοῦτο εἶναι ὑπολαμβάνουσιν οὐ μὴν ἀλλὰ καὶ παμπόλλους τινὰς εἶναι τοὺς κόσμους ἀπεφαίνοντο καὶ τῶν ὡς περὶ ἑνὸς αὐτῶν διαλεγομένων κατεγίνωσκον. ἕτερος δέ τις οὐκ εἰρηνικὸς ἀνήρ πόλεμον τῶν ὅλων πατέρα εἶναι ἐδόξαζε.

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περὶ μὲν γὰρ τῶν θεῶν τί χρὴ καὶ λέγειν; ὅπου τοῖς μὲν ἀριθμός τις ὁ θεὸς ἦν, οἱ δὲ κατὰ χηνῶν καὶ κυνῶν καὶ πλατάνων ἐπώμνυντο. καὶ οἱ μὲν τοὺς ἄλλους ἅπαντας θεοὺς ἀπελάσαντες ἑνὶ μόνῳ τὴν τῶν ὅλων ἀρχὴν ἀπένεμον, ὥστε ἠρέμα καὶ ἄχθεσθαί με τοσαύτην ἀπορίαν θεῶν ἀκούοντα· οἱ δʼ ἔμπαλιν ἐπιδαψιλευόμενοι πολλούς τε αὐτοὺς ἀπέφαινον καὶ διελόμενοι τὸν μέν τινα πρῶτον θεὸν ἐπεκάλουν, τοῖς δὲ τὰ δεύτερα καὶ τρίτα ἔνεμον τῆς θειότητος· ἔτι δὲ οἱ μὲν ἀσώματόν τι καὶ ἄμορφον ἡγοῦντο εἶναι τὸ θεῖον, οἱ δὲ ὡς περὶ σώματος αὐτοῦ διενοοῦντο. εἶτα καὶ προνοεῖν τῶν καθʼ ἡμᾶς πραγμάτων οὐ πᾶσιν ἐδόκουν οἱ θεοί, ἀλλʼ ἦσάν τινες οἱ τῆς συμπάσης ἐπιμελείας αὐτοὺς ἀφιέντες, ὥσπερ ἡμεῖς εἰώθαμεν ἀπολύειν τῶν λειτουργιῶν τοὺς παρηβηκότας· οὐδὲν γὰρ ὅτι μὴ τοῖς κωμικοῖς δορυφορήμασιν ἐοικότας αὐτοὺς εἰσάγουσιν. ἔνιοι δὲ ταῦτα πάντα ὑπερβάντες οὐδὲ τὴν ἀρχὴν εἶναι θεούς τινας ἐπίστευον, ἀλλʼ ἀδέσποτον καὶ ἀνηγεμόνευτον φέρεσθαι τὸν κόσμον ἀπελίμπανον.
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τοιγάρτοι ταῦτα ἀκούων ἀπιστεῖν μὲν οὐκ ἐτόλμων ὑψιβρεμέταις τε καὶ ἠϋγενείοις ἀνδράσιν· οὐ μὴν εἶχόν γε ὅπη τῶν λόγων τραπόμενος ἀνεπίληπτόν τι αὐτῶν εὕροιμι καὶ ὑπὸ θατέρου μηδαμῆ περιτρεπόμενον. ὥστε δὴ τὸ Ὁμηρικὸν ἐκεῖνο ἀτεχνῶς ἔπασχον πολλάκις μὲν γὰρ ἂν ὥρμησα πιστεύειν τινὶ αὐτῶν, ἕτερος δέ με θυμὸς ἔρυκεν.

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Ἐφʼ οἷς ἅπασιν ἀμηχανῶν ἐπὶ γῆς μὲν ἀκούσεσθαί τι περὶ τούτων ἀληθὲς ἀπεγίνωσκον, μίαν δὲ τῆς συμπάσης ἀπορίας ἀπαλλαγὴν ᾤμην ἔσεσθαι, εἰ αὐτὸς πτερωθείς πως ἀνέλθοιμι εἰς τὸν οὐρανόν. τούτου δέ μοι παρεῖχε τὴν ἐλπίδα μάλιστα μὲν ἡ ἐπιθυμία καὶ ὁ λογοποιὸς Αἴσωπος ἀετοῖς καὶ κανθάροις, ἐνίοτε καὶ καμήλοις βάσιμον ἀποφαίνων τὸν οὐρανόν. αὐτὸν μὲν οὖν πτεροφυῆσαί ποτε οὐδεμιᾷ μηχανῇ δυνατὸν εἶναί μοι κατεφαίνετο· εἰ δὲ γυπὸς ἢ ἀετοῦ περιθείμην πτερά—ταῦτα γὰρ μόνα ἂν διαρκέσαι πρὸς μέγεθος ἀνθρωπίνου σώματος — τάχα ἄν μοι τὴν πεῖραν προχωρῆσαι. καὶ δὴ συλλαβὼν τὰ ὄρνεα θατέρου μὲν τὴν δεξιὰν πτέρυγα, τοῦ γυπὸς δὲ τὴν ἑτέραν ἀπέτεμον εὖ μάλα· εἶτα διαδήσας καὶ κατὰ τοὺς ὤμους τελαμῶσι καρτεροῖς ἁρμοσάμενος καὶ πρὸς ἄκροις τοῖς ὠκυπτέροις λαβάς τινας ταῖς χερσὶ παρασκευάσας ἐπειρώμην ἐμαυτοῦ τὸ πρῶτον ἀναπηδῶν καὶ ταῖς χερσὶ ὑπηρετῶν καὶ ὥσπερ οἱ χῆνες ἔτι χαμαιπετῶς ἐπαιρόμενος καὶ ἀκροβατῶν ἅμα μετὰ τῆς πτήσεως· ἐπεὶ δʼ ὑπήκουέ μοι τὸ χρῆμα, τολμηρότερον ἤδη τῆς πείρας ἡπτόμην, καὶ ἀνελθὼν ἐπὶ τὴν ἀκρόπολιν ἀφῆκα ἐμαυτὸν κατὰ τοῦ κρημνοῦ φέρων ἐς αὐτὸ τὸ θέατρον.

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ὡς δὲ ἀκινδύνως κατεπτόμην, ἤδη καὶ μετέωρα ἐφρόνουν καὶ ἄρας ἀπὸ Πάρνηθος ἢ ἀπὸ Ὑμηττοῦ μέχρι Γερανείας ἐπετόμην, εἶτʼ ἐκεῖθεν ἐπὶ τὸν Ἀκροκόρινθον ἄνω, εἶτα ὑπὲρ Φολόης καὶ Ἐρυμάνθου· μέχρι πρὸς τὸ Ταΰγετον.

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ἤδη δʼ οὖν μοι τοῦ τολμήματος ἐκμεμελετημένου τέλειός τε καὶ ὑψιπέτης γενόμενος οὐκέτι τὰ νεοττῶν ἐφρόνουν, ἀλλʼ ἐπὶ τὸν Ὄλυμπον ἀναβὰς καὶ ὡς ἐνῆν μάλιστα κούφως ἐπισιτισάμενος τὸ λοιπὸν ἔτεινον εὐθὺ τοῦ οὐρανοῦ, τὸ μὲν πρῶτον ἰλιγγιῶν ὑπὸ τοῦ βάθους, μετὰ δὲ ἔφερον καὶ τοῦτο εὐμαρῶς. ἐπεὶ δὲ κατʼ αὐτὴν ἤδη τὴν σελήνην ἐγεγόνειν πάμπολυ τῶν νεφῶν ἀποσπάσας, ᾐσθόμην κάμνοντος ἐμαυτοῦ, καὶ μάλιστα κατὰ τὴν ἀριστερὰν πτέρυγα τὴν γυπίνην. προσελάσας οὖν καὶ καθεζόμενος ἐπʼ αὐτῆς διανεπαυόμην ἐς τὴν γῆν ἄνωθεν ἀποβλέπων καὶ ὥσπερ ὁ τοῦ Ὁμήρου Ζεὺς ἐκεῖνος ἄρτι μὲν τὴν τῶν ἱπποπόλων; Θρῃκῶν καθορώμενος, ἄρτι δὲ τὴν Μυσῶν, μετʼ ὀλίγον δέ, εἰ δόξειέ μοι, τὴν Ἑλλάδα, τὴν Περσίδα καὶ τὴν Ἰνδικήν. ἐξ ὧν ἁπάντων ποικίλης τινὸς ἡδονῆς ἐνεπιμπλάμην.

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οὐκοῦν καὶ ταῦτα λέγοις ἄν, ὦ Μένιππε, ἵνα μηδὲ καθʼ ἓν ἀπολειπώμεθα τῆς ἀποδημίας, ἀλλʼ εἲ τί σοι καὶ ὁδοῦ πάρεργον ἱστόρηται, καὶ τοῦτο εἰδῶμεν ὡς ἔγωγε οὐκ ὀλίγα προσδοκῶ ἀκούσεσθαι σχήματός τε πέρι γῆς καὶ τῶν ἐπʼ αὐτῆς ἁπάντων, οἷά σοι ἄνωθεν ἐπισκοποῦντι κατεφαίνετο.

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καὶ ὀρθῶς γε, ὦ ἑταῖρε, εἰκάζεις· διόπερ ὡς οἷόν τε ἀναβὰς ἐπὶ τὴν σελήνην τῷ λόγῳ συναποδήμει τε καὶ συνεπισκόπει τὴν ὅλην τῶν ἐπὶ γῆς διάθεσιν.
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καὶ πρῶτὸν γέ μοι πάνυ μικρὰν δόκει τινὰ τὴν γῆν ὁρᾶν, πολὺ λέγω τῆς σελήνης βραχυτέραν, ὥστε ἐγὼ ἄφνω κατακύψας ἐπὶ πολὺ ἠπόρουν ποῦ εἴη τὰ τηλικαῦτα ὄρη καὶ ἡ τοσαύτη θάλαττα· καὶ εἴ γε μὴ τὸν Ῥοδίων κολοσσὸν ἐθεασάμην καὶ τὸν ἐπὶ τῇ Φάρῳ πύργον, εὖ ἴσθι, παντελῶς ἄν με ἡ γῆ διέλαθε. νῦν δὲ ταῦτα ὑψηλὰ ὄντα καὶ ὑπερανεστηκότα καὶ ὁ Ὠκεανὸς ἠρέμα πρὸς τὸν ἥλιον ὑποστίλβων διεσήμαινέ μοι γῆν εἶναι τὸ ὁρώμενον. ἐπεὶ δὲ ἅπαξ τὴν ὄψιν ἐς τὸ ἀτενὲς ἀπηρεισάμην, ἅπας ὁ τῶν ἀνθρώπων βίος ἤδη κατεφαίνετο, οὐ κατὰ ἔθνη μόνον καὶ πόλεις, ἀλλὰ καὶ αὐτοὶ σαφῶς οἱ πλέοντες, οἱ πολεμοῦντες, οἱ γεωργοῦντες, οἱ δικαζόμενοι, τὰ γύναια, τὰ θηρία, καὶ πάνθʼ ἁπλῶς ὁπόσα τρέφει ζείδωρος ἄρουρα.

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παντελῶς ἀπίθανα φὴς ταῦτα καὶ αὑτοῖς ὑπεναντία· ὃς γὰρ ἀρτίως, ὦ Μένιππε, τὴν γῆν ἐζήτεις ὑπὸ τοῦ μεταξὺ διαστήματος ἐς βραχὺ συνεσταλμένην, καὶ εἴ γε μὴ ὁ κολοσσὸς ἐμήνυσέ σοι, τάχα ἂν ἄλλο τι ᾠήθης ὁρᾶν, πῶς νῦν καθάπερ Λυγκεύς τις ἄφνω γενόμενος ἅπαντα διαγινώσκεις τὰ ἐπὶ γῆς, τοὺς ἀνθρώπους, τὰ θηρία, μικροῦ δεῖν τὰς τῶν ἐμπίδων νεοττιάς;

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εὖ γε ὑπέμνησας· ὃ γὰρ μάλιστα ἐχρῆν εἰπεῖν, τοῦτο οὐκ οἶδʼ ὅπως παρέλιπον. ἐπεὶ γὰρ αὐτὴν μὲν ἐγνώρισα τὴν γῆν ἰδών, τὰ δʼ ἄλλα οὐχ οἷός τε ἦν καθορᾶν ὑπὸ τοῦ βάθους ἅτε τῆς ὄψεως μηκέτι ἐφικνουμένης, πάνυ μʼ ἠνία τὸ χρῆμα καὶ πολλὴν παρεῖχε τὴν ἀπορίαν. κατηφεῖ δὲ ὄντι μοι καὶ ὀλίγου δεῖν δεδακρυμένῳ ἐφίσταται κατόπιν ὁ σοφὸς Ἐμπεδοκλῆς, ἀνθρακίας τις ἰδεῖν καὶ σποδοῦ ἀνάπλεως καὶ κατωπτημένος· κἀγὼ μὲν ὡς εἶδον, — εἰρήσεται γάρ — ὑπεταράχθην καί τινα σεληναῖον δαίμονα ᾠήθην ὁρᾶν ὁ δέ, θάρρει, φησίν, ὦ Μένιππε, οὔτις τοι θεός εἰμι, τί μʼ ἀθανάτοισιν ἐΐσκεις; ὁ φυσικὸς οὗτός εἰμι Ἐμπεδοκλῆς· ἐπεὶ γὰρ ἐς τοὺς κρατῆρας ἐμαυτὸν φέρων ἐνέβαλον, ὁ καπνὸς με ἀπὸ τῆς Αἴτνης ἁρπάσας δεῦρο ἀνήγαγε, καὶ νῦν ἐν τῇ σελήνῃ κατοικῶ ἀεροβατῶν τὰ πολλὰ καὶ σιτοῦμαι δρόσον. ἥκω τοίνυν σε ἀπολύσων τῆς παρούσης ἀπορίας· ἀνιᾷ γάρ σε, οἶμαι, καὶ στρέφει τὸ μὴ σαφῶς τὰ ἐπὶ γῆς ὁρᾶν. εὖ γε ἐποίησας, ἦν δʼ ἐγώ, βέλτιστε Ἐμπεδόκλεις, κἀπειδὰν τάχιστα κατάπτωμαι πάλιν ἐς τὴν Ἑλλάδα, μεμνήσομαι σπένδειν τέ σοι ἐπὶ τῆς καπνοδόκης κἀν ταῖς νουμηνίαις πρὸς τὴν σελήνην τρὶς ἐγχανὼν προσεύχεσθαι. ἀλλὰ μὰ τὸν Ἐνδυμίωνα, ἦ δʼ ὅς, οὐχὶ τοῦ μισθοῦ χάριν ἀφῖγμαι, πέπονθα δέ τι τὴν ψυχὴν ἰδών σε λελυπημένον. ἀτὰρ οἶσθα ὅ τι δράσας ὀξυδερκὴς γενήσῃ;

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μὰ Δίʼ, ἦν δʼ ἐγώ, ἢν μὴ σύ μοι τὴν ἀχλύν πως ἀφέλῃς ἀπὸ τῶν ὀμμάτων νῦν γὰρ δὴ λημᾶν οὐ μετρίως δοκῶ. καὶ μὴν οὐδέν σε, ἦ δʼ ὅς, ἐμοῦ δεήσει· τὸ γὰρ ὀξυδερκὲς αὐτὸς ἤδη γῆθεν ἥκεις ἔχων. τί οὖν τοῦτό ἐστιν; οὐ γὰρ οἶδʼ, ἔφην. οὐκ οἶσθα, ἦ δʼ ὅς, ἀετοῦ τὴν πτέρυγα .τὴν δεξιὰν περικείμενος; καὶ μάλα, ἦν δʼ ἐγώ· τί δʼ οὖν πτέρυγι καὶ ὀφθαλμῷ κοινόν ἐστιν; ὅτι, ἦ δʼ ὅς, παρὰ πολὺ τῶν ἄλλων ζῴων ἀετός ἐστιν ὀξυωπέστατος, ὥστε μόνος ἀντίον δέδορκε τῷ ἡλίῳ, καὶ τοῦτό ἐστιν ὁ γνήσιος καὶ βασιλεὺς ἀετός, ἢν ἀσκαρδαμυκτὶ πρὸς τὰς ἀκτῖνας βλέπῃ. φασὶ ταῦτα, ἦν δʼ ἐγώ, καί μοι ἤδη μεταμέλει ὅτι δεῦρο ἀνιὼν οὐχὶ τὼ ὀφθαλμὼ τοῦ ἀετοῦ ἐνεθέμην τοὺς ἐμοὺς ἐξελών ὡς νῦν γε ἡμιτελὴς ἀφῖγμαι καὶ οὐ πάντα βασιλικῶς ἐνεσκευασμένος, ἀλλʼ ἔοικα τοῖς νόθοις ἐκείνοις καὶ ἀποκηρύκτοις. καὶ μὴν πάρα σοί, ἦ δʼ ὅς, αὐτίκα μάλα τὸν ἕτερον ὀφθαλμὸν ἔχειν βασιλικόν· ἢν γὰρ ἐθελήσῃς μικρὸν ἀναστὰς ἐπισχὼν τοῦ γυπὸς τὴν πτέρυγα θατέρᾳ μόνῃ πτερύξασθαι, κατὰ λόγον τῆς πτέρυγος τὸν δεξιὸν ὀφθαλμὸν ὀξυδερκὴς ἔσῃ· τὸν δὲ ἕτερον οὐδεμία μηχανὴ μὴ οὐκ ἀμβλύτερον δεδορκέναι τῆς μερίδος ὄντα τῆς χείρονος. ἃλις, ἦν δʼ ἐγώ, εἰ καὶ ὁ δεξιὸς μόνος ἀετῶδες βλέποι· οὐδὲν γὰρ ἂν ἔλαττον γένοιτο, ἐπεὶ καὶ τοὺς τέκτονας πολλάκις ἑωρακέναι μοι δοκῶ θατέρῳ τῶν ὀφθαλμῶν ἄμεινον πρὸς τοὺς κανόνας ἀπευθύνοντας τὰ ξύλα.

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Ταῦτα εἰπὼν ἐποίουν ἅμα τὰ ὑπὸ τοῦ Ἐμπεδοκλέους παρηγγελμένα· ὁ δὲ κατʼ ὀλίγον ὑπαπιὼν ἐς καπνὸν ἠρέμα διελύετο.

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κἀπειδὴ τάχιστα ἐπτερυξάμην, αὐτίκα φῶς με πάμπολυ περιέλαμψε καὶ τὰ τέως λανθάνοντα πάντα διεφαίνετο· κατακύψας γοῦν ἐς τὴν γῆν ἑώρων σαφῶς τὰς πόλεις, τοὺς ἀνθρώπους, τὰ γιγνόμενα, καὶ οὐ τὰ ἐν ὑπαίθρῳ μόνον, ἀλλὰ καὶ ὁπόσα οἴκοι ἔπραττον οἰόμενοι λανθάνειν, Πτολεμαῖον μὲν συνόντα τῇ ἀδελφῇ, Λυσιμάχῳ δὲ τὸν υἱὸν ἐπιβουλεύοντα, τὸν Σελεύκου δὲ Ἀντίοχον Στρατονίκῃ διανεύοντα λάθρα τῇ μητρυιᾷ, τὸν δὲ Θετταλὸν Ἀλέξανδρον ὑπὸ τῆς γυναικὸς ἀναιρούμενον καὶ Ἀντίγονον μοιχεύοντα τοῦ υἱοῦ τὴν γυναῖκα καὶ Ἀττάλῳ τὸν υἱὸν ἐγχέοντα τὸ φάρμακον, ἑτέρωθι δʼ αὖ Ἀρσάκην φονεύοντα τὸ γύναιον καὶ τὸν εὐνοῦχον Ἀρβάκην ἕλκοντα τὸ ξίφος ἐπὶ τὸν Ἀρσάκην, Σπατῖνος δʼ ὁ Μῆδος ἐκ τοῦ συμποσίου πρὸς τῶν δορυφορούντων εἵλκετο ἔξω τοῦ ποδὸς σκύφῳ χρυσῷ τὴν ὀφρὺν κατηλοημένος. ὅμοια δὲ τούτοις ἔν τε Λιβύῃ καὶ παρὰ Σκύθαις καὶ Θρᾳξὶ γινόμενα ἐν τοῖς βασιλείοις ἦν ὁρᾶν, μοιχεύοντας, φονεύοντας, ἐπιβουλεύοντας, ἁρπάζοντας, ἐπιορκοῦντας, δεδιότας, ὑπὸ τῶν οἰκειοτάτων προδιδομένους.
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καὶ τὰ μὲν τῶν βασιλέων τοιαύτην παρέσχε μοι τὴν διατριβήν, τὰ δὲ τῶν ἰδιωτῶν πολὺ γελοιότερα· καὶ γὰρ αὖ κἀκείνους ἑώρων, Ἑρμόδωρον μὲν τὸν Ἐπικούρειον χιλίων ἕνεκα δραχμῶν ἐπιορκοῦντα, τὸν Στωϊκὸν δὲ Ἀγαθοκλέα περὶ μισθοῦ τῷ μαθητῇ δικαζόμενον, Κλεινίαν δὲ τὸν ῥήτορα ἐκ τοῦ Ἀσκληπιείου φιάλην ὑφαιρούμενον, τὸν δὲ Κυνικὸν Ἡρόφιλον ἐν τῷ χαμαιτυπείῳ καθεύδοντα. τί γὰρ ἂν τοὺς ἄλλους λέγοιμι, τοὺς τοιχωρυχοῦντας, τοὺς δεκαζομένους,τοὺς δανείζοντας, τοὺς ἐπαιτοῦντας; ὅλως γὰρ ποικίλη καὶ παντοδαπή τις ἦν ἡ θέα.

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καὶ μὴν καὶ ταῦτα, ὦ Μένιππε, καλῶς εἶχε λέγειν ἔοικε γὰρ οὐ τὴν τυχοῦσαν τερπωλήν σοι παρεσχῆσθαι.

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πάντα μὲν ἑξῆς διελθεῖν, ὦ φιλότης, ἀδύνατον, ὅπου γε καὶ ὁρᾶν αὐτὰ ἔργον ἦν· τὰ μέντοι κεφάλαια τῶν πραγμάτων τοιαῦτα ἐφαίνετο οἷά φησιν Ὅμηρος τὰ ἐπὶ τῆς ἀσπίδος· οὗ μὲν γὰρ ἦσαν εἰλαπίναι καὶ γάμοι, ἑτέρωθι δὲ δικαστήρια καὶ ἐκκλησίαι, καθʼ ἕτερον δὲ μέρος ἔθυέ τις, ἐν γειτόνων δὲ πενθῶν ἄλλος ἐφαίνετο· καὶ ὅτε μὲν ἐς τὴν Γετικὴν ἀποβλέψαιμι, πολεμοῦντας ἂν ἑώρων τοὺς Γέτας· ὅτε δὲ μεταβαίην ἐπὶ τοὺς Σκύθας, πλανωμένους ἐπὶ τῶν ἁμαξῶν ἦν ἰδεῖν μικρὸν δʼ ἐγκλίνας τὸν ὀφθαλμὸν ἐπὶ θάτερα τοὺς Αἰγυπτίους γεωργοῦντας ἐπέβλεπον, καὶ ὁ Φοῖνιξ ἐνεπορεύετο καὶ ὁ Κίλιξ ἐλῄστευεν καὶ ὁ Λάκων ἐμαστιγοῦτο καὶ ὁ ʼ Ἀθηναῖος ἐδικάζετο.

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ἁπάντων δὲ τούτων ὑπὸ τὸν αὐτὸν γινομένων χρόνον ὥρα σοι ἤδη ἐπινοεῖν ὁποῖός τις ὁ κυκεὼν οὗτος ἐφαίνετο. ὥσπερ ἂν εἴ τις παραστησάμενος πολλοὺς χορευτάς, μᾶλλον δὲ πολλοὺς χορούς, ἔπειτα προστάξειε τῶν ᾀδόντων ἑκάστῳ τὴν συνῳδίαν ἀφέντα ἴδιον ᾄδειν μέλος, φιλοτιμουμένου δὲ ἑκάστου καὶ τὸ ἴδιον περαίνοντος καὶ τὸν πλησίον ὑπερβαλέσθαι τῇ μεγαλοφωνίᾳ προθυμουμένου — ἆρα ἐνθυμῇ πρὸς Διὸς οἵα γένοιτʼ ἂν ἡ ᾠδή;

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παντάπασιν, ὦ Μένιππε, παγγέλοιος καὶ τεταραγμένη.

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καὶ μήν, ὦ ἑταῖρε, τοιοῦτοι πάντες εἰσὶν οἱ ἐπὶ γῆς χορευταὶ κἀκ τοιαύτης ἀναρμοστίας ὁ τῶν ἀνθρώπων βίος συντέτακται, οὐ μόνον ἀπῳδὰ φθεγγομένων, ἀλλὰ καὶ ἀνομοίων τὰ σχήματα καὶ τἀναντία κινουμένων καὶ ταὐτὸν οὐδὲν ἐπινοούντων, ἄχρι ἂν αὐτῶν ἕκαστον ὁ χορηγὸς ἀπελάσῃ τῆς σκηνῆς οὐκέτι δεῖσθαι λέγων τοὐντεῦθεν δὲ ὅμοιοι πάντες ἤδη σιωπῶντες, οὐκέτι τὴν συμμιγῆ καὶ ἄτακτον ἐκείνην ᾠδὴν ἀπᾴδοντες. ἀλλʼ ἐν αὐτῷ γε ποικίλῳ καὶ πολυειδεῖ τῷ θεάτρῳ πάντα μὲν γελοῖα δήπουθεν ἦν τὰ γινόμενα.
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μάλιστα δὲ ἐπʼ ἐκείνοις ἐπῄει μοι γελᾶν τοῖς περὶ γῆς ὅρων ἐρίζουσι καὶ τοῖς μέγα φρονοῦσιν ἐπὶ τῷ τὸ Σικυώνιον πεδίον γεωργεῖν ἢ Μαραθῶνος ἔχειν τὰ περὶ τὴν Οἰνόην ἢ Ἀχαρνῆσι πλέθρα κεκτῆσθαι χίλια· τῆς γοῦν Ἑλλάδος ὅλης ὡς τότε μοι ἄνωθεν ἐφαίνετο δακτύλων οὔσης τὸ μέγεθος τεττάρων, κατὰ λόγον, οἶμαι, ἡ Ἀττικὴ πολλοστημόριον ἦν. ὥστε ἐνενόουν ἐφʼ ὁπόσῳ τοῖς πλουσίοις τούτοις μέγα φρονεῖν κατελείπετο· σχεδὸν γὰρ ὁ πολυπλεθρότατος αὐτῶν μίαν τῶν Ἐπικουρείων ἀτόμων ἐδόκει μοι γεωργεῖν. ἀποβλέψας δὲ δὴ καὶ ἐς τὴν Πελοπόννησον, εἶτα τὴν Κυνουρίαν γῆν ἰδὼν ἀνεμνήσθην περὶ ὅσου χωρίου, κατʼ οὐδὲν Αἰγυπτίου φακοῦ πλατυτέρου, τοσοῦτοι ἔπεσον Ἀργείων καὶ Λακεδαιμονίων μιᾶς ἡμέρας. καὶ μὴν εἴ τινα ἴδοιμι ἐπὶ χρυσῷ μέγα φρονοῦντα, ὅτι δακτυλίους τε εἶχεν ὀκτὼ καὶ φιάλας τέτταρας, πάνυ καὶ ἐπὶ τούτῳ ἂν ἐγέλων τὸ γὰρ Πάγγαιον ὅλον αὐτοῖς μετάλλοις κεγχριαῖον ἦν τὸ μέγεθος.

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ὦ μακάριε Μένιππε τῆς παραδόξου θέας. αἱ δὲ δὴ πόλεις πρὸς Διὸς καὶ οἱ ἄνδρες αὐτοὶ πηλίκοι διεφαίνοντο ἄνωθεν;

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οἶμαί σε πολλάκις ἤδη μυρμήκων ἀγορὰν ἑωρακέναι, τοὺς μὲν εἰλουμένους περὶ τὸ στόμα τοῦ φωλεοῦ κἀν τῷ μέσῳ πολιτευομένους,ἐνίους δʼ ἐξιόντας, ἑτέρους δὲ ἐπανιόντας αὖθις εἰς τὴν πόλιν καὶ ὁ μέν τις τὴν κόπρον ἐκφέρει, ὁ δὲ ἁρπάσας ποθὲν ἢ κυάμου λέπος ἢ πυροῦ ἡμίτομον θεῖ φέρων. εἰκὸς δὲ εἶναι παρʼ αὐτοῖς κατὰ λόγον τοῦ μυρμήκων βίου καὶ οἰκοδόμους τινὰς καὶ δημαγωγοὺς καὶ πρυτάνεις καὶ μουσικοὺς καὶ φιλοσόφους. πλὴν αἵ γε πόλεις αὐτοῖς ἀνδράσι ταῖς μυρμηκιαῖς μάλιστα ἐῴκεσαν. εἰ δέ σοι μικρὸν δοκεῖ τὸ παράδειγμα, τὸ ἀνθρώπους εἰκάσαι τῇ μυρμήκων πολιτείᾳ, τοὺς παλαιοὺς μύθους ἐπίσκεψαι τῶν Θετταλῶν εὑρήσεις γὰρ τοὺς Μυρμιδόνας, τὸ μαχιμώτατον φῦλον, ἐκ μυρμήκων ἄνδρας γεγονότας.

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ἐπειδὴ δʼ οὖν πάντα ἱκανῶς ἑώρατο καὶ κατεγεγέλαστό μοι, διασείσας ἐμαυτὸν ἀνεπτόμην δώματʼ ἐς αἰγιόχοιο Διὸς μετὰ δαίμονας ἄλλους.

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οὔπω στάδιον ἀνεληλύθειν καὶ ἡ Σελήνη γυναικείαν φωνὴν προϊεμένη, Μένιππε, φησίν, οὕτως ὄναιο, διακόνησαί μοί τι πρὸς τὸν Δία. λέγοις ἄν, ἦν δʼ ἐγώ· βαρὺ γὰρ οὐδέν, ἢν μή τι φέρειν δέῃ. πρεσβείαν, ἔφη, τινὰ οὐ χαλεπὴν καὶ δέησιν ἀπένεγκε παρʼ ἐμοῦ τῷ Διί· ἀπείρηκα γὰρ ἤδη, Μένιππε, πολλὰ καὶ δεινὰ παρὰ τῶν φιλοσόφων ἀκούουσα, οἷς οὐδὲν ἕτερόν ἐστιν ἔργον ἢ τἀμὰ πολυπραγμονεῖν, τίς εἰμι καὶ πηλίκη, καὶ διʼ ἥντινα αἰτίαν διχότομος ἢ ἀμφίκυρτος ηἰηνομαι. καὶ οἱ μὲν κατοικεῖσθαὶ μέ φασιν, οἱ δὲ κατόπτρου δίκην ἐπικρέμασθαι τῇ θαλάττῃ, οἱ δὲ ὅ τι ἂν ἕκαστος ἐπινοήσῃ τοῦτό μοι προσάπτουσι. τὰ τελευταῖα δὲ καὶ τὸ φῶς αὐτὸ κλοπιμαῖόν τε καὶ νόθον εἶναί μοί φασιν ἄνωθεν ἧκον παρὰ τοῦ Ἡλίου, καὶ οὐ παύονται καὶ πρὸς τοῦτόν με ἀδελφὸν ὄντα συγκροῦσαι καὶ στασιάσαι προαιρούμενοι· οὐ γὰρ ἱκανὰ ἦν αὐτοῖς ἃ περὶ αὐτοῦ εἰρήκασι τοῦ Ἡλίου, λίθον αὐτὸν εἶναι καὶ μύδρον διάπυρον.

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καίτοι πόσα ἐγὼ συνεπίσταμαι αὐτοῖς ἃ πράττουσι τῶν νυκτῶν αἰσχρὰ καὶ κατάπτυστα οἱ μεθʼ ἡμέραν σκυθρωποὶ καὶ ἀνδρώδεις τὸ βλέμμα καὶ τὸ σχῆμα σεμνοὶ καὶ ὑπὸ τῶν ἰδιωτῶν ἀποβλεπόμενοι; κἀγὼ μὲν ταῦτα ὁρῶσα ὅμως σιωπῶ· οὐ γὰρ ἡγοῦμαι πρέπειν ἀποκαλύψαι καὶ διαφωτίσαι τὰς νυκτερινὰς ἐκείνας διατριβὰς καὶ τὸν ὑπὸ σκηνῆς ἑκάστου βίον, ἀλλὰ κἄν τινα ἴδω αὐτῶν μοιχεύοντα ἢ κλέπτοντα ἢ ἄλλο τι τολμῶντα νυκτερινώτατον, εὐθὺς ἐπισπασαμένη τὸ νέφος ἐνεκαλυψάμην, ἵνα μὴ δείξω τοῖς πολλοῖς γέροντας ἄνδρας βαθεῖ πώγωνι καὶ ἀρετῇ ἐνασχημονοῦντας. οἱ δὲ οὐδὲν ἀνιᾶσι διασπαράττοντές με τῷ λόγῳ καὶ πάντα τρόπον ὑβρίζοντες, ὥστε νὴ τὴν Νύκτα πολλάκις ἐβουλευσάμην μετοικῆσαι ὅτι πορρωτάτω, ἵνʼ αὐτῶν τὴν περίεργον ἂν γλῶτταν διέφυγον. μέμνησο οὖν ταῦτά τε ἀπαγγεῖλαι τῷ Διὶ καὶ προσθεῖναι δʼ ὅτι μὴ δυνατὸν ἐστί μοι κατὰ χώραν μένειν, ἢν μὴ τοὺς φυσικοὺς ἐκεῖνος ἐπιτρίψῃ καὶ τοὺς διαλεκτικοὺς ἐπιστομίσῃ καὶ τὴν Στοὰν κατασκάψῃ καὶ τὴν Ἀκαδημίαν καταφλέξῃ καὶ παύσῃ τὰς ἐν τοῖς περιπάτοις διατριβάς· οὕτω γὰρ ἂν εἰρήνην ἀγάγοιμι καὶ παυσαίμην ὁσημέραι παρʼ αὐτῶν γεωμετρουμένη.

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ἔσται ταῦτα, ἦν δʼ ἐγώ, καὶ ἅμα πρὸς τὸ ἄναντες ἔτεινον τὴν ἐπὶ τοῦ οὐρανοῦ, ἔνθα μὲν οὔτε βοῶν οὔτε ἀνδρῶν φαίνετο ἔργα· μετʼ ὀλίγον γὰρ καὶ ἡ σελήνη βραχεῖά μοι καθεωρᾶτο καὶ τὴν γῆν ἤδη ἀπέκρυπτον. λαβὼν δὲ τὸν ἥλιον ἐν δεξιᾷ διὰ τῶν ἀστέρων πετόμενος τριταῖος ἐπλησίασα τῷ οὐρανῷ, καὶ τὸ μὲν πρῶτον ἐδόκει μοι ὡς εἶχον εὐθὺς εἴσω παριέναι· ῥᾳδίως γὰρ ᾤμην διαλαθεῖν ἅτε ἐξ ἡμισείας ὢν ἀετός, τὸν δὲ ἀετὸν ἠπιστάμην ἐκ παλαιοῦ συνήθη τῷ Διί· ὕστερον δὲ ἐλογισάμην ὡς τάχιστα καταφωράσουσί με γυπὸς τὴν ἑτέραν πτέρυγα περικείμενον. ἄριστον γοῦν κρίνας τὸ μὴ παρακινδυνεύειν ἔκοπτον προσελθὼν τὴν θύραν. ὑπακούσας δὲ ὁ Ἑρμῆς καὶ τοὔνομα ἐκπυθόμενος ἀπῄει κατὰ σπουδὴν φράσων τῷ Διί, καὶ μετʼ ὀλίγον εἰσεκλήθην πάνυ δεδιὼς καὶ τρέμων, καταλαμβάνω τε πάντας ἅμα συγκαθημένους οὐδὲ αὐτοὺς ἀφρόντιδας· ὑπετάραττε γὰρ ἡσυχῇ τὸ παράδοξον μου τῆς ἐπιδημίας, καὶ ὅσον οὐδέπω πάντας ἀνθρώπους ἀφίξεσθαι προσεδόκων τὸν αὐτὸν τρόπον ἐπτερωμένους.

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ὁ δὲ Ζεὺς μάλα φοβερῶς, δριμύ τε καὶ τιτανῶδες εἰς ἐμὲ ἀπιδών, φησὶ Τίς πόθεν εἶς ἀνδρῶν, πόθι τοι πόλις ἠδὲ τοκῆες;

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Ἐγὼ δὲ ὡς τοῦτʼ ἤκουσα,, μικροῦ μὲν ἐξέθανον ὑπὸ τοῦ δέους, εἱστήκειν δὲ ὅμως ἀχανὴς καὶ ὑπὸ τῆς μεγαλοφωνίας ἐμβεβροντημένος. χρόνῳ δʼ ἐμαυτὸν ἀναλαβὼν ἅπαντα διηγούμην σαφῶς ἄνωθεν ἀρξάμενος, ὡς ἐπιθυμήσαιμι τὰ μετέωρα ἐκμαθεῖν, ὡς ἔλθοιμι παρὰ τοὺς φιλοσόφους, ὡς τἀναντία λεγόντων ἀκούσαιμι, ὡς ἀπαγορεύσαιμι διασπώμενος ὑπὸ τῶν λόγων, εἶτα ἑξῆς τὴν ἐπίνοιαν καὶ τὰ πτερὰ καὶ τὰ ἄλλα πάντα μέχρι πρὸς τὸν οὐρανόν ἐπὶ πᾶσι δὲ προσέθηκα τὰ ὑπὸ τῆς Σελήνης ἐπεσταλμένα. μειδιάσας δʼ οὖν ὁ Ζεὺς καὶ μικρὸν ἐπανεὶς τῶν ὀφρύων, τί ἂν λέγοις, φησίν, Ὤτου πέρι καὶ Ἐφιάλτου, ὅπου καὶ Μένιππος ἐτόλμησεν ἐς τὸν οὐρανὸν ἀνελθεῖν; ἀλλὰ νῦν μὲν ἐπὶ ξένια σε καλοῦμεν, αὔριον δέ, ἔφη, περὶ ὧν ἥκεις χ;χρηματίσαντες ἀποπέμψομεν. καὶ ἅμα ἐξαναστὰς ἐβάδιζεν ἐς τὸ ἐπηκοώτατον τοῦ οὐρανοῦ· καιρὸς γὰρ ἦν ἐπὶ τῶν εὐχῶν καθέζεσθαι.
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μεταξύ τε προϊὼν ἀνέκρινέ με περὶ τῶν ἐν τῇ γῇ πραγμάτων, τὰ πρῶτα μὲν ἐκεῖνα, πόσου νῦν ὁ πυρός ἐστιν ὤνιος ἐπὶ τῆς Ἑλλάδος, καὶ εἰ σφόδρα ὑμῶν ὁ πέρυσι χειμὼν καθίκετο, καὶ εἰ τὰ λάχανα δεῖται πλείονος ἐπομβρίας. μετὰ δὲ ἠρώτα εἴ τις ἔτι λείπεται τῶν ἀπὸ Φειδίου καὶ διʼ ἣν αἰτίαν ἐλλείποιεν Ἀθηναῖοι τὰ Διάσια τοσούτων ἐτῶν, καὶ εἰ τὸ Ὀλυμπίειον αὐτῷ ἐπιτελέσαι διανοοῦνται, καὶ εἰ συνελήφθησαν οἱ τὸν ἐν Δωδώνῃ νεὼν σεσυληκότες.

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ἐπεὶ δὲ περὶ τούτων ἀπεκρινάμην, εἰπέ μοι, Μένιππε, ἔφη, περὶ δὲ ἐμοῦ οἱ ἄνθρωποι τίνα γνώμην ἔχουσι; τίνα, ἔφην, δέσποτα, ἢ τὴν εὐσεβεστάτην, βασιλέα σε πάντων εἶναι θεῶν; παίζεις ἔχων, ἔφη· τὸ δὲ φιλόκαινον αὐτῶν ἀκριβῶς οἶδα, κἂν μὴ λέγῃς. ἦν γάρ ποτε χρόνος, ὅτε καὶ μάντις ἐδόκουν αὐτοῖς καὶ ἰατρὸς καὶ πάντα ὅλως ἦν ἐγώ, μεσταὶ δὲ Διὸς πᾶσαι μὲν ἀγυιαί, πᾶσαι δὲ ἀνθρώπων ἀγοραί· καὶ ἡ Δωδώνη τότε καὶ ἡ Πῖσα λαμπραὶ καὶ περίβλεπτοι πᾶσιν ἦσαν, ὑπὸ δὲ τοῦ καπνοῦ τῶν θυσιῶν οὐδὲ ἀναβλέπειν μοι δυνατὸν ἐξ οὗ δὲ ἐν Δελφοῖς μὲν Ἀπόλλων τὸ μαντεῖον κατεστήσατο, ἐν Περγάμῳ δὲ τὸ ἰατρεῖον ὁ Ἀσκληπιὸς καὶ τὸ Βενδίδειον ἐγένετο ἐν Θρᾴκῃ καὶ τὸ Ἀνουβίδειον ἐν Αἰγύπτῳ καὶ τὸ Ἀρτεμίσιον ἐν Ἐφέσῳ, ἐπὶ ταῦτα μὲν ἅπαντες θέουσι καὶ πανηγύρεις ἀνάγουσι καὶ ἑκατόμβας παριστᾶσι καὶ χρυσᾶς πλίνθους ἀνατιθέασιν ἐμὲ δὲ παρηβηκότα ἱκανῶς τετιμηκέναι νομίζουσιν, ἂν διὰ πέντε ὅλων ἐτῶν θύσωσιν ἐν Ὀλυμπίᾳ. τοιγαροῦν ψυχροτέρους ἄν μου τοὺς βωμοὺς ἴδοις τῶν Πλάτωνος νόμων ἢ τῶν Χρυσίππου συλλογισμῶν.

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τοιαῦθʼ ἅμα διεξιόντες ἀφικνούμεθα ἐς τὸ χωρίον ἔνθα ἔδει αὐτὸν καθεζόμενον διακοῦσαι τῶν εὐχῶν. θυρίδες δὲ ἦσαν ἑξῆς τοῖς στομίοις τῶν φρεάτων ἐοικυῖαι πώματα ἔχουσαι, καὶ παρʼ ἑκάστῃ θρόνος ἔκειτο χρυσοῦς. καθίσας οὖν ἑαυτὸν ἐπὶ τῆς πρώτης ὁ Ζεὺς καὶ ἀφελὼν τὸ πῶμα παρεῖχε τοῖς εὐχομένοις ἑαυτὸν εὔχοντο δὲ πανταχόθεν τῆς γῆς διάφορα καὶ ποικίλα. συμπαρακύψας γὰρ καὶ αὐτὸς ἐπήκουον ἅμα τῶν εὐχῶν. ἦσαν δὲ τοιαίδε, ὦ Ζεῦ, βασιλεῦσαί μοι γένοιτο· ὦ Ζεῦ, τὰ κρόμμυά μοι φῦναι καὶ τὰ σκόροδα· Ὦ θεοί, τὸν πατέρα μοι ταχέως ἀποθανεῖν ὁ δέ τις ἂν ἔφη, εἴθε κληρονομήσαιμι τῆς γυναικός, εἴθε λάθοιμι ἐπιβουλεύσας τῷ ἀδελφῷ, γένοιτό μοι νικῆσαι τὴν δίκην, δὸς στεφθῆναι τὰ Ὀλύμπια. τῶν πλεόντων δὲ ὁ μὲν βορέαν εὔχετο ἐπιπνεῦσαι, ὁ δὲ νότον, ὁ δὲ γεωργὸς ᾔτει ὑετόν, ὁ δὲ γναφεὺς ἥλιον.

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ἐπακούων δὲ ὁ Ζεὺς καὶ τὴν εὐχὴν ἑκάστην ἀκριβῶς ἐξετάζων οὐ πάντα ὑπισχνεῖτο, ἀλλʼ ἕτερον μὲν ἔδωκε πατήρ, ἕτερον δʼ ἀνένευσε· τὰς μὲν γὰρ δικαίας τῶν εὐχῶν προσίετο ἄνω διὰ τοῦ στομίου καὶ ἐπὶ τὰ δεξιὰ κατετίθει φέρων, τὰς δὲ ἀνοσίους ἀπράκτους αὖθις ἀπέπεμπεν ἀποφυσῶν κάτω, ἵνα μηδὲ πλησίον γένοιντο τοῦ οὐρανοῦ. ἐπὶ μιᾶς δέ τινος εὐχῆς καὶ ἀποροῦντα αὐτὸν ἐθεασάμην δύο γὰρ ἀνδρῶν τἀναντία εὐχομένων καὶ τὰς ἴσας θυσίας ὑπισχνουμένων οὐκ εἶχεν ὁποτέρῳ μᾶλλον ἐπινεύσειεν αὐτῶν, ὥστε δὴ τὸ Ἀκαδημαϊκὸν ἐκεῖνο ἐπεπόνθει καὶ οὐδέν τι ἀποφήνασθαι δυνατὸς ἦν, ἀλλʼ ὥσπερ ὁ Πύρρων ἐπεῖχεν ἔτι καὶ διεσκέπτετο.
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ἐπεὶ δὲ ἱκανῶς ἐχρημάτισε ταῖς εὐχαῖς, ἐπὶ τὸν ἑξῆς μεταβὰς θρόνον καὶ τὴν δευτέραν θυρίδα κατακύψας τοῖς ὅρκοις ἐσχόλαζε καὶ τοῖς ὀμνύουσι. χρηματίσας δὲ καὶ τούτοις καὶ τὸν Ἐπικούρειον Ἑρμόδωρον ἐπιτρίψας μετεκαθέζετο ἐπὶ τὸν ἑξῆς θρόνον κληδόσι καὶ φήμαις καὶ οἰωνοῖς προσέξων. εἶτʼ ἐκεῖθεν ἐπὶ τὴν τῶν θυσιῶν θυρίδα μετῄει, διʼ ἧς ὁ καπνὸς ἀνιὼν ἀπήγγελλε τῷ Διὶ τοῦ θύοντος ἑκάστου τοὔνομα. ἀποστὰς δὲ τούτων προσέταττε τοῖς ἀνέμοις καὶ ταῖς ὥραις ἃ δεῖ ποιεῖν τήμερον παρὰ Σκύθαις ὑέτω, παρὰ Λίβυσιν ἀστραπτέτω, παρʼ Ἕλλησι νιφέτω, σὺ δὲ ὁ Βορέας πνεῦσον ἐν Λυδίᾳ, σὺ δὲ ὁ Νότος ἡσυχίαν ἄγε, ὁ δὲ Ζέφυρος τὸν Ἀδρίαν διακυμαινέτω, καὶ τῆς χαλάζης ὅσον μέδιμνοι χίλιοι διασκεδασθήτωσαν ὑπὲρ Καππαδοκίας,

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ἁπάντων δὲ ἤδη σχεδὸν αὐτῷ διῳκημένων ἀπῄειμεν ἐς τὸ συμπόσιον δείπνου γὰρ ἤδη καιρὸς ἦν καί με ὁ Ἑρμῆς παραλαβὼν κατέκλινε παρὰ τὸν Πᾶνα καὶ τοὺς Κορύβαντας καὶ τὸν Ἄττιν καὶ τὸν Σαβάζιον, τοὺς μετοίκους τούτους καὶ ἀμφιβόλους θεούς. καὶ ἄρτον τε ἡ Δημήτηρ παρεῖχε καὶ ὁ Διόνυσος οἶνον καὶ ὁ Ἡρακλῆς κρέα καὶ μύρτα ἡ Ἀφροδίτη καὶ ὁ Ποσειδῶν μαινίδας. ἅμα δὲ καὶ τῆς ἀμβροσίας ἠρέμα καὶ τοῦ νέκταρος παρεγευόμην ὁ γὰρ βέλτιστος Γανυμήδης ὑπὸ φιλανθρωπίας εἰ θεάσαιτο ἀποβλέποντά που τὸν Δία, κοτύλην ἂν ἢ καὶ δύο τοῦ νέκταρος ἐνέχει μοι φέρων. οἱ δὲ θεοί, ὡς Ὅμηρός που λέγει καὶ αὐτός, οἶμαι, καθάπερ ἐγὼ τἀκεῖ τεθεαμένος, οὔτε σῖτον ἔδουσιν, οὐ πίνουσʼ αἴθοπα οἶνον, ἀλλὰ τὴν ἀμβροσίαν παρατίθενται καὶ τοῦ νέκταρος μεθύσκονται, μάλιστα δὲ ἥδονται σιτούμενοι τὸν ἐκ τῶν θυσιῶν καπνὸν αὐτῇ κνίσῃ ἀνενηνεγμένον καὶ τὸ αἷμα δὲ τῶν ἱερείων, ὃ τοῖς βωμοῖς οἱ θύοντες περιχέουσιν.

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ἐν δὲ τῷ δείπνῳ ὅ τε Ἀπόλλων ἐκιθάρισε καὶ ὁ Σιληνὸς κόρδακα ὠρχήσατο καὶ αἱ Μοῦσαι ἀναστᾶσαι τῆς τε Ἡσιόδου Θεογονίας ᾖσαν ἡμῖν καὶ τὴν πρώτην ᾠδὴν τῶν ὕμνων τῶν Πινδάρου. κἀπειδὴ κόρος ἦν, ἀνεπαυόμεθα ὡς εἶχεν ἕκαστος ἱκανῶς ὑποβεβρεγμένοι.
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ἄλλοι μὲν ῥα θεοί τε καὶ ἀνέρες ἱπποκορυσταὶ εὗδον παννύχιοι, ἐμὲ δʼ οὐκ ἔχε νήδυμος ὕπνος· ἀνελογιζόμην γὰρ πολλὰ μὲν καὶ ἄλλα, μάλιστα δὲ ἐκεῖνα, πῶς ἐν τοσούτῳ χρόνῳ ὁ Ἀπόλλων οὐ φύσειε πώγωνα ἢ πῶς γίνοιτο νὺξ ἐν οὐρανῷ τοῦ ἡλίου παρόντος ἀεὶ καὶ συνευωχουμένου.

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τότε μὲν οὖν μικρόν τι κατέδαρθον. ἕωθεν δὲ διαναστὰς ὁ Ζεὺς προσέταττε κηρύττειν ἐκκλησίαν.
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κἀπειδὴ παρῆσαν ἅπαντες, ἄρχεται λέγειν Τὴν μὲν αἰτίαν τοῦ συναγαγεῖν ὑμᾶς ὁ χθιζὸς οὗτος ξένος παρέσχηται· πάλαι δὲ βουλόμενος ὑμῖν κοινώσασθαι περὶ τῶν φιλοσόφων, μάλιστα ὑπὸ τῆς Σελήνης καὶ ὧν ἐκείνη μέμφεται προτραπεὶς ἔγνων μηκέτʼ ἐπὶ πλέον παρατεῖναι τὴν διάσκεψιν.

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γένος γάρ τι ἀνθρώπων ἐστὶν οὐ πρὸ πολλοῦ τῷ βίῳ ἐπιπολάσαν ἀργὸν φιλόνεικον κενόδοξον ὀξύχολον ὑπόλιχνον ὑπόμωρον τετυφωμένον ὕβρεως ἀνάπλεων καὶ ἵνα καθʼ Ὅμηρον εἴπω ἐτώσιον ἄχθος ἀρούρης. οὗτοι τοίνυν εἰς συστήματα διαιρεθέντες καὶ διαφόρους λόγων λαβυρίνθους ἐπινοήσαντες οἱ μὲν Στωϊκοὺς ὠνομάκασιν ἑαυτούς, οἱ δὲ Ἀκαδημαϊκούς, οἱ δὲ Ἐπικουρείους, οἱ δὲ Περιπατητικοὺς καὶ ἄλλα πολλῷ γελοιότερα τούτων ἔπειτα δὲ ὄνομα σεμνὸν τὴν ἀρετὴν περιθέμενοι καὶ τὰς ὀφρῦς ἐπάραντες καὶ τὰ μέτωπα ῥυτιδώσαντες καὶ τοὺς πώγωνας ἐπισπασάμενοι περιέρχονται ἐπιπλάστῳ σχήματι κατάπτυστα ἤθη περιστέλλοντες, ἐμφερεῖς μάλιστα τοῖς τραγικοῖς ἐκείνοις ὑποκριταῖς, ὧν ἢν ἀφέλῃ τις τὰ προσωπεῖα καὶ τὴν χρυσόπαστον ἐκείνην στολήν, τὸ καταλειπόμενόν ἐστι γελοῖον ἀνθρώπιον ἑπτὰ δραχμῶν ἐς τὸν ἀγῶνα μεμισθωμένον.

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τοιοῦτοι δὲ ὄντες ἀνθρώπων μὲν ἁπάντων καταφρονοῦσι, περὶ θεῶν δὲ ἀλλόκοτα διεξέρχονται· καὶ συνάγοντες εὐεξαπάτητα μειράκια τήν τε πολυθρύλητον ἀρετὴν τραγῳδοῦσι καὶ τὰς τῶν λόγων ἀπορίας ἐκδιδάσκουσι, καὶ πρὸς μὲν τοὺς μαθητὰς καρτερίαν ἀεὶ καὶ σωφροσύνην καὶ τὸ αὐταρκὲς ἐπαινοῦσι καὶ πλούτου καὶ ἡδονῆς καταπτύουσι, μόνοι δὲ καὶ καθʼ ἑαυτοὺς γενόμενοι τί ἂν λέγοι τις ὅσα μὲν ἐσθίουσιν, ὅσα δὲ ἀφροδισιάζουσιν, ὅπως δὲ περιλείχουσι τῶν ὀβολῶν τὸν ῥύπον;

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τὸ δὲ πάντων δεινότατον, ὅτι μηδὲν αὐτοὶ μήτε κοινὸν μήτε ἴδιον ἐπιτελοῦντες, ἀλλʼ ἀχρεῖοι καὶ περιττοὶ καθεστῶτες οὔτε ποτʼ ἐν πολέμῳ ἐναρίθμιοι οὔτʼ ἐνὶ βουλῇ, ὅμως τῶν ἄλλων κατηγοροῦσι καὶ λόγους τινὰς πικροὺς συμφορήσαντες καὶ λοιδορίας καινὰς ἐκμεμελετηκότες ἐπιτιμῶσι καὶ ὀνειδίζουσι τοῖς πλησίον, καὶ οὗτος αὐτῶν τὰ πρῶτα φέρεσθαι δοκεῖ ὃς ἂν μεγαλοφωνότατός τε ᾖ καὶ ἰταμώτατος καὶ πρὸς τὰς βλασφημίας θρασύτατος.

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καίτοι τὸν διατεινόμενον αὐτὸν καὶ βοῶντα καὶ κατηγοροῦντα τῶν ἄλλων ἢν ἔρῃ, σὺ δὲ δὴ τί πράττων τυγχάνεις ἢ τί φῶμεν πρὸς θεῶν σε πρὸς τὸν βίον συντελεῖν; ʼ φαίη ἄν, εἰ τὰ δίκαια καὶ ἀληθῆ θέλοι λέγειν, ὅτι πλεῖν μὲν ἢ γεωργεῖν ἢ στρατεύεσθαι ἤ τινα τέχνην μετιέναι περιττὸν εἶναί μοι δοκεῖ, κέκραγα δὲ καὶ αὐχμῶ καὶ ψυχρολουτῶ καὶ ἀνυπόδητος τοῦ χειμῶνος περιέρχομαι καὶ τρίβωνα ῥυπαρὸν περιβέβλημαι καὶ ὥσπερ ὁ - Μῶμος τὰ ὑπὸ τῶν ἄλλων γιγνόμενα συκοφαντῶ, καὶ εἰ μέν τις ὠψώνηκε τῶν πλουσίων πολυτελῶς ἢ ἑταίραν ἔχει, τοῦτο πολυπραγμονῶ καὶ ἀγανακτῶ, εἰ δὲ τῶν φίλων τις ἢ ἑταίρων κατάκειται νοσῶν ἐπικουρίας τε καὶ θεραπείας δεόμενος, ἀγνοῶ.

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Τοιαῦτα μέν ἐστιν ὑμῖν, ὦ θεοί, ταῦτα τὰ θρέμματα.

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οἱ δὲ δὴ Ἐπικούρειοι αὐτῶν λεγόμενοι μάλα δὴ καὶ ὑβρισταί εἰσι καὶ οὐ μετρίως ἡμῶν καθάπτονται μήτε ἐπιμελεῖσθαι τῶν ἀνθρωπίνων λέγοντες τοὺς θεοὺς μήτε ὅλως τὰ γιγνόμενα ἐπισκοπεῖν ὥστε ὥρα ὑμῖν λογίζεσθαι διότι ἢν ἅπαξ οὗτοι πεῖσαι τὸν βίον δυνηθῶσιν, οὐ μετρίως πεινήσετε. τίς γὰρ ἂν ἔτι θύσειεν ὑμῖν πλέον οὐδὲν ἕξειν προσδοκῶν;

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ἃ μὲν γὰρ ἡ Σελήνη αἰτιᾶται, πάντες ἠκούσατε τοῦ ξένου χθὲς διηγουμένου. πρὸς ταῦτα βουλεύεσθε ἃ καὶ τοῖς ἀνθρώποις γένοιτʼ ἂν ὠφελιμώτατα καὶ ἡμῖν ἀσφαλέστατα.

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εἰπόντος ταῦτα τοῦ Διὸς ἡ ἐκκλησία διετεθορύβητο καὶ εὐθὺς ἐβόων ἅπαντες, κεραύνωσον, κατάφλεξον ἐπίτριψον, ἐς τὸ βάραθρον, ἐς τὸν Τάρταρον, ὡς τοὺς Γίγαντας. ἡσυχίαν δὲ ὁ Ζεὺς αὖθις παραγγείλας, ἔσται ταῦτα ὡς βούλεσθε, ἔφη, καὶ πάντες ἐπιτρίψονται αὐτῇ διαλεκτικῇ, πλὴν τό γε νῦν εἶναι οὐ θέμις κολασθῆναί τινα· ἱερομηνία γάρ ἐστιν, ὡς ἴστε, μηνῶν τούτων τεττάρων, καὶ ἤδη τὴν ἐκεχειρίαν περιηγγειλάμην. ἐς νέωτα οὖν ἀρχομένου ἦρος κακοὶ κακῶς ἀπολοῦνται τῷ σμερδαλέῳ κεραυνῷ. ἦ καὶ κυανέῃσιν ἐπʼ ὀφρύσι νεῦσε Κρονίων.

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περὶ δὲ τουτουὶ Μενίππου ταῦτα, ἔφη, μοι δοκεῖ· περιαιρεθέντα αὐτὸν τὰ πτερά, ἵνα μὴ καὶ αὖθις ἔλθῃ ποτέ, ὑπὸ τοῦ Ἑρμοῦ ἐς τὴν γῆν κατενεχθῆναι τήμερον καὶ ὁ μὲν ταῦτα εἰπὼν διέλυσε τὸν σύλλογον, ἐμὲ δὲ ὁ Κυλλήνιος τοῦ δεξιοῦ ὠτὸς ἀποκρεμάσας περὶ ἑσπέραν χθὲς κατέθηκε φέρων ἐς τὸν Κεραμεικόν.

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ἃπαντα ἀκήκοας, ἅπαντα, ὦ ἑταῖρε, τἀξ οὐρανοῦ· ἄπειμι τοίνυν καὶ τοῖς ἐν τῇ Ποικίλῃ περιπατοῦσι τῶν φιλοσόφων αὐτὰ ταῦτα εὐαγγελιούμενος.
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+ἄλλοι μέν ῥα θεοί τε καὶ ἀνέρες ἱπποκορυσταὶ + +εὗδον παννύχιοι, ἐμὲ δʼ οὐκ ἔχε νήδυμος ὕπνος· + ἀνελογιζόμην γὰρ πολλὰ μὲν καὶ ἄλλα, μάλιστα δὲ ἐκεῖνα, πῶς ἐν τοσούτῳ χρόνῳ ὁ Ἀπόλλων οὐ φύσειε πώγωνα ἢ πῶς γίνοιτογίνοιτο Harmon : ἐγίνετο, ἐγένετο MSS.; γίνετα. vulg. νὺξ ἐν οὐρανῷ τοῦ ἡλίου παρόντος ἀεὶ καὶ συνευωχουμένου.

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τότε μὲν οὖν μικρόν τι κατέδαρθον. ἕωθεν δὲ διαναστὰς ὁ Ζεὺς προσέταττε κηρύττειν ἐκκλησίαν.

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κἀπειδὴ παρῆσαν ἅπαντες, ἄρχεται λέγειν· Τὴν μὲν αἰτίαν τοῦ συναγαγεῖν ὑμᾶς ὁ χθιζὸς οὗτος ξένος παρέσχηται· πάλαι δὲ βουλόμενος ὑμῖν κοινώσασθαι περὶ τῶν φιλοσόφων, μάλιστα ὑπὸ τῆς Σελήνης καὶ ὧν ἐκείνη μέμφεται προτραπεὶς ἔγνων μηκέτʼ ἐπὶ πλέον παρατεῖναι τὴν διάσκεψιν.

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γένος γάρ τι ἀνθρώπων ἐστὶν οὐ πρὸ πολλοῦ τῷ βίῳ ἐπιπολάσαν ἀργὸν φιλόνεικον κενόδοξον ὀξύχολον ὑπόλιχνον ὑπόμωρον τετυφωμένον ὕβρεως ἀνάπλεων καὶ ἵνα καθʼ Ὅμηρον εἴπω ἐτώσιον ἄχθος ἀρούρης. οὗτοι τοίνυν εἰς συστήματα διαιρεθέντες καὶ διαφόρους λόγων λαβυρίνθους ἐπινοήσαντες οἱ μὲν Στωϊκοὺς ὠνομάκασιν ἑαυτούς, οἱ δὲ Ἀκαδημαϊκούς, οἱ δὲ Ἐπικουρείους, οἱ δὲ Περιπατητικοὺς καὶ ἄλλα πολλῷ γελοιότερα τούτων· ἔπειτα δὲ ὄνομα σεμνὸν τὴν ἀρετὴν περιθέμενοι καὶ τὰς ὀφρῦς ἐπάραντες καὶ τὰ μέτωπα ῥυτιδώσαντεςκαὶ τὰ μέτωπα ῥυτιδώσαντες margin of Γ: not elsewhere. καὶ τοὺς πώγωνας ἐπισπασάμενοι περιέρχονται ἐπιπλάστῳ σχήματι κατάπτυστα ἤθη περιστέλλοντες, ἐμφερεῖς μάλιστα τοῖς τραγικοῖς ἐκείνοις ὑποκριταῖς, ὧν ἢν ἀφέλῃ τις τὰ προσωπεῖα καὶ τὴν χρυσόπαστον ἐκείνην στολήν, τὸ καταλειπόμενόν ἐστι γελοῖον ἀνθρώπιον ἑπτὰ δραχμῶν ἐς τὸν ἀγῶνα μεμισθωμένον.

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+ Μένιππος +

τοιοῦτοι δὲ ὄντες ἀνθρώπων μὲν ἁπάντων καταφρονοῦσι, περὶ θεῶν δὲ ἀλλόκοτα διεξέρχονται· καὶ συνάγοντες εὐεξαπάτητα μειράκια τήν τε πολυθρύλητον ἀρετὴν τραγῳδοῦσι καὶ τὰς τῶν λόγων ἀπορίας ἐκδιδάσκουσι, καὶ πρὸς μὲν τοὺς μαθητὰς καρτερίαν ἀεὶ καὶ σωφροσύνην καὶ τὸ αὐταρκὲςκαὶ τὸ αὐταρκὲς margin of  Γ. ἐπαινοῦσι καὶ πλούτου καὶ ἡδονῆς καταπτύουσι, μόνοι δὲ καὶ καθʼ ἑαυτοὺς γενόμενοι τί ἂν λέγοι τις ὅσα μὲν ἐσθίουσιν, ὅσα δὲ ἀφροδισιάζουσιν, ὅπως δὲ περιλείχουσι τῶν ὀβολῶν τὸν ῥύπον;

+

τὸ δὲ πάντων δεινότατον, ὅτι μηδὲν αὐτοὶ μήτε κοινὸν μήτε ἴδιον ἐπιτελοῦντες, ἀλλʼ ἀχρεῖοι καὶ περιττοὶ καθεστῶτες οὔτε ποτʼ ἐν πολέμῳ ἐναρίθμιοι οὔτʼ ἐνὶ βουλῇ, ὅμως τῶν ἄλλων κατηγοροῦσι καὶ λόγους τινὰς πικροὺς συμφορήσαντες καὶ λοιδορίας καινὰςκαινὰς margin of Γ: τινὰς vulg. ἐκμεμελετηκότες ἐπιτιμῶσι καὶ ὀνειδίζουσι τοῖς πλησίον, καὶ οὗτος αὐτῶν τὰ πρῶτα φέρεσθαι δοκεῖ ὃς ἂν μεγαλοφωνότατός τε ᾖ καὶ ἰταμώτατος καὶ πρὸς τὰς βλασφημίας θρασύτατος.

+ +
+ Μένιππος +

καίτοι τὸν διατεινόμενον αὐτὸν καὶ βοῶντα καὶ κατηγοροῦντα τῶν ἄλλων ἢν ἔρῃ, σὺ δὲ δὴ τί πράττων τυγχάνεις ἢ τί φῶμεν πρὸς θεῶν σε πρὸς τὸν βίον συντελεῖν; φαίη ἄν, εἰ τὰ δίκαια καὶ ἀληθῆ θέλοι λέγειν, ὅτι πλεῖν μὲν ἢ γεωργεῖν ἢ στρατεύεσθαι ἤ τινα τέχνην μετιέναι περιττὸν εἶναί μοι δοκεῖ, κέκραγα δὲ καὶ αὐχμῶ καὶ ψυχρολουτῶ καὶ ἀνυπόδητος τοῦ χειμῶνος περιέρχομαι καὶ τρίβωνα ῥυπαρὸν περιβέβλημαικαὶ τρίβωνα ῥυπαρὸν περιβέβλημαι margin of Γ : not elsewhere. καὶ ὥσπερ ὁ Μῶμος τὰ ὑπὸ τῶν ἄλλων γιγνόμενα συκοφαντῶ, καὶ εἰ μέν τις ὠψώνηκε τῶν πλουσίων πολυτελῶς ἢ ἑταίραν ἔχει, τοῦτο πολυπραγμονῶ καὶ ἀγανακτῶ, εἰ δὲ τῶν φίλων τις ἢ ἑταίρων κατάκειται νοσῶν ἐπικουρίας τε καὶ θεραπείας δεόμενος, ἀγνοῶ.

+

Τοιαῦτα μέν ἐστιν ὑμῖν, ὦ θεοί, ταῦτα τὰ θρέμματα.

+ +
+ Μένιππος +

οἱ δὲ δὴ Ἐπικούρειοι αὐτῶν λεγόμενοι μάλα δὴ καὶ ὑβρισταί εἰσι καὶ οὐ μετρίως ἡμῶν καθάπτονται μήτε ἐπιμελεῖσθαι τῶν ἀνθρωπίνων λέγοντες τοὺς θεοὺς μήτε ὅλως τὰ γιγνόμενα ἐπισκοπεῖν· ὥστε ὥρα ὑμῖν λογίζεσθαι διότι ἢν ἅπαξ οὗτοι πεῖσαι τὸν βίον δυνηθῶσιν, οὐ μετρίως πεινήσετε. τίς γὰρ ἂν ἔτι θύσειεν ὑμῖν πλέον οὐδὲν ἕξειν προσδοκῶν;

+

ἃ μὲν γὰρ ἡ Σελήνη αἰτιᾶται, πάντες ἠκούσατε τοῦ ξένου χθὲς διηγουμένου. πρὸς ταῦτα βουλεύεσθε ἃ καὶ τοῖς ἀνθρώποις γένοιτʼ ἂν ὠφελιμώτατα καὶ ἡμῖν ἀσφαλέστατα.

+ +
+ Μένιππος +

εἰπόντος ταῦτα τοῦ Διὸς ἡ ἐκκλησία διετεθορύβητο,διετεθορύβητο Bekker: διετεθρύλλητο (διατεθ.) γ; διεθρυλλεῖτο β. καὶ εὐθὺς ἐβόων ἅπαντες, κεραύνωσον, κατάφλεξον ἐπίτριψον, ἐς τὸ βάραθρον, ἐς τὸν Τάρταρον, ὡς τοὺς Γίγαντας. ἡσυχίαν δὲ ὁ Ζεὺς αὖθις παραγγείλας, ἔσται ταῦτα ὡς βούλεσθε, ἔφη, καὶ πάντες ἐπιτρίψονται αὐτῇ διαλεκτικῇ, πλὴν τό γε νῦν εἶναι οὐ θέμις κολασθῆναί τινα· ἱερομηνία γάρ ἐστιν, ὡς ἴστε, μηνῶν τούτων τεττάρων, καὶ ἤδη τὴν ἐκεχειρίαν περιηγγειλάμην. ἐς νέωτα οὖν ἀρχομένου ἦρος κακοὶ κακῶς ἀπολοῦνται τῷ σμερδαλέῳ κεραυνῷ. ἦ καὶ κυανέῃσιν ἐπʼ ὀφρύσι νεῦσε Κρονίων.

+ +
+ Μένιππος +

περὶ δὲ τουτουὶ Μενίππου ταῦτα, ἔφη, μοι δοκεῖ· περιαιρεθέντα αὐτὸν τὰ πτερά, ἵνα μὴ καὶ αὖθις ἔλθῃ ποτέ, ὑπὸ τοῦ Ἑρμοῦ ἐς τὴν γῆν κατενεχθῆναι τήμερον καὶ ὁ μὲν ταῦτα εἰπὼν διέλυσε τὸν σύλλογον, ἐμὲ δὲ ὁ Κυλλήνιος τοῦ δεξιοῦ ὠτὸς ἀποκρεμάσας περὶ ἑσπέραν χθὲς κατέθηκε φέρων ἐς τὸν Κεραμεικόν.

+

Ἅπαντα ἀκήκοας, ἅπαντα, ὦ ἑταῖρε, τἀξ οὐρανοῦ· ἄπειμι τοίνυν καὶ τοῖς ἐν τῇ Ποικίλῃ περιπατοῦσι τῶν φιλοσόφων αὐτὰ ταῦτα εὐαγγελιούμενος.
diff --git a/data/tlg0062/tlg022/__cts__.xml b/data/tlg0062/tlg022/__cts__.xml index 3b9a2a264..a263aa312 100644 --- a/data/tlg0062/tlg022/__cts__.xml +++ b/data/tlg0062/tlg022/__cts__.xml @@ -1,12 +1,18 @@ - + Icaromenippus - - + + Ἰκαρομένιππος ἢ Ὑπερνέφελος Lucian, Vol. 2. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1915. - - - \ No newline at end of file + + + + Timon, or the Misanthrope + Lucian, Vol. 2. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1915. + + + + diff --git a/data/tlg0062/tlg022/tlg0062.tlg022.perseus-eng1.xml b/data/tlg0062/tlg022/tlg0062.tlg022.perseus-eng1.xml new file mode 100644 index 000000000..1a8a51331 --- /dev/null +++ b/data/tlg0062/tlg022/tlg0062.tlg022.perseus-eng1.xml @@ -0,0 +1,1587 @@ + + + + + + +Timon, or the Misanthrope +Lucian of Samosata +Austin Morris Harmon, 1878-1950 +National Endowment for the Humanities +Gregory Crane + +Gregory Crane +OCRd, tagged and added initial corrections to the text + + + +Perseus Digital Library +tlg0062.tlg001.1st1K-eng1.xml + +Available under a Creative Commons Attribution-ShareAlike 4.0 International License + +2023 +Trustees of Tufts University +United States + + + + + +Lucian + + +Austin Morris Harmon + + +Lucian of Samosata + +Trustees of Tufts University +Cambridge, MA +1915 + +2 + +The Hathi Trust + + + + + +

Text encoded in accordance with the latest EpiDoc standards

+ + +

This pointer pattern extracts section.

+ + + + + +Greek +Latin + + + + + + + + +
+ +Timon, or the Misanthrope

It is very doubtful whether the fifth century Timon of +Athens would have récognized himself in this presentment. +The comic poets Of his own day tell us only that he was'a +misanthrope. From Lucian we hear that he became so +through the ingratitude of his friends, who took his money +and then turned their backs upon him, and further that the +discovery of a buried treasure enabled him to requite them +with poetic justice. Of these two essential features of +Lucian’s portrait, the first is older than Lucian, for Plutarch +and Strabo say that Mark Antony, when his friends deserted +him, compared himself with Timon. The second occurs first +in Lucian, and may be his invention. We know, however, +that Antiphanes, a writer of the Middle Comedy, produced a +play called Timon. As the discovery of the treasure and the +punishment of the toadies would make a fitting conclusion +for a comedy, and as it is rather hard to imagine what other +conclusion the comedy of Antiphanes can have had, we +should perhaps credit the whole conception to the imagination of Antiphanes, influenced, possibly, by the history of +“Master Upright” in the Plutus of Aristophanes. It does +not follow, however, that Lucian had read the Timon, for its +plot may have been outlined in the life of Timon which +Neanthes of Cyzicus compiled about200 B.C.

+

The indebtedness of Shakespeare to Lucian requires no +comment.

 +

+ + +Ho, Zeus, you Protector of Friends and Guests and +Comrades, Keeper of the Hearth, Lord of the +Lightning, Guardian of Oaths, Cloud-Compeller, +Loud-thunderer and whatever else crazy poets call +you, above all when they are in trouble with their +verses, for then to help them out you assume a +multitude of names and so shore up the weak spots in +their metre and fill up the gaps in their rhythm! +Where now is your pealing levin, your rolling thunder +and your blazing, flashing, horrid bolt?Cf. Eur. Phoen. 182. All that +has turned out to be stuff and nonsense, pure poetic +vapour except for the resonance of the names. +That famous, far-flying, ready weapon of yours has +been completely quenched in some way or other +and is cold, not even retaining a tiny spark of +resentment against wrong doers. + +

+ +

+ +Indeed, anyone +who should undertake to commit perjury would be +more afraid of a guttering rushlight than of the +blaze of your all-conquering thunderbolt. What +you menace them with is such a mere firebrand, they +think, that they do not fear flame or smoke from it +and expect the only harm they will get from the +stroke is to be covered with soot. +

+

+ +That is why even Salmoneus dared to rival your +thunder, and he was far from ineffective at it, for + + + +he was a man of fiery deeds flaunting his prowess in +the face of a Zeus so lukewarm in spirit. And why +not, when you lie asleep as if you were drugged +with mandragora? You neither hear perjurers nor +see wrong-doers ; you are short-sighted and purblind +to all that goes on and have grown as hard of hearing +as aman in his dotage. + +

+ +

+ +Yet while you were still +young and quick-tempered and violent in your wrath, +you were very active against sinners and oppressors +and you never made truce with them then. No, +your bolt was always busy at all costs; your aegis +shook, your thunder pealed, and your lightning was +launched out incessantly like skirmish fire. The +earth shook like a sieve, the snow fell in heaps, the +hail was like cobblestones (if I may talk with you +familiarly), and the rain-storms were fierce and +furious, every drop a river ; consequently, such a flood +took place all in a moment in the time of Deucalion +that when everything else had sunk beneath the +waters a single chest barely escaped to land at +Lycoreus, preserving a vital spark of human seed +for the engendering of greater wickedness. + +

+ +

+The result is that you are reaping the fruit of +your laziness. Nobody either sacrifices or wears +wreaths in your honour any longer, except now and +then a man who does it as something incidental to +the games at Olympia; and even in that case he +does not think he is doing anything at all necessary, +but just contributes to the support of an ancient +custom. Little by little, most noble of the gods, +they have ousted you from your high esteem and +are turning you into a Cronus. I will not say how +many times they have robbed your temple already ; +some of them, however, have actually laid their + + + +hands upon your own person at Olympia, and you, +High-thunderer though you be, were too sluggish to +rouse the dogs or to call in the neighbours that they +might come to your rescue and catch the fellows +while they were still packing up for flight. No, +you noble Giant-killer and Titan-conqueror, you sat +still and let them crop your long locks, holding a +fifteen-foot thunderbolt in your right hand !According to Pausanias (v. 11, 1), the Zeus at Olympia held a Victory in his right hand and a sceptre surmounted by an eagle in his left. This is borne out by late coins (see Gardner, Greek Sculpture, p. 259). The error is odd in so good an observer as Lucian.

+

+Come, you marvellous ruler, when will you stop +overlooking these things in such a careless way ? +When will you punish all this wrong-doing? How +many conflagrations and deluges will be enough to +cope with such overwhelming insolence in the world ?

+ +

+For instance, let me put aside generalities and speak +of my own case. + + + +After raising so many Athenians +to high station and making them rich when they +were wretchedly poor before and helping all who +were in want, nay more, pouring out my wealth in +floods to benefit my friends, now that I have become +poor thereby I am no longer recognized or even +looked at by the men who formerly cringed and +kowtowed and hung upon my nod. On the contrary, +if I chance to meet any of them in the road, they +treat me as they would the gravestone of aman long +dead which time has overturned, passing by without even a curious glance..-- Indeed, some of them, +on catching sight of me in the distance, turn off in +another direction, thinking that the man who not +long ago showed himself their saviour and benefactor +will be an unpleasant and repulsive spectacle. + +

+ +

+ +Therefore + + + +my wrongs have driven me to this outlying +farm, where, dressed in skins, I till the soil as a +hired labourer at four obols a day, philosophizing +with the solitude and with my pick. By so doing, I +expect to gain at least thus much, that I shall no +longer see a great many people enjoying undeserved +success; for that, certainly, would be more painful. +Come then, son of Cronus and Rhea, shake off at +length that deep, sound sleep, for you have slumbered +longer than Epimenides;Epimenides of Crete fell asleep in a cave and did not wake for forty years or more. fan your thunderbolt +into flame or kindle it afresh from Aetna, and make +a great blaze, evincing anger worthy of a stalwart +and youthful Zeus—unless indeed the tale is true +that the Cretans tell about you and your tomb in +their island. +

+ +

+ + +Who is that, Hermes, who is shouting from Attica, +near Hymettus, in the foot-hills, all dirty and +squalid and dressed in skins? He is digging, I +think, with his back bent. A mouthy fellow and an +impudent one. Very likely he is a philosopher, +otherwise he would not talk so impiously against +us. +

+

+What, father! Don’t you know Timon of Collytus, the son of Echecratides? He is the man who +often treated us to perfect sacrifices; the one who +had just come into a fortune, who gave us the complete hecatombs and used to entertain us brilliantly +at his house during the Diasia. + + + + +Ah, what a reverse! He the fine gentleman, the +rich man, who had all the friends about him? What +has happened to him to make hin like this, poor +man, a dirty fellow digging ditches and working for +wages, it seems, with such a heavy pick to swing? + +

+ +

+ + +Well, you might say that he was ruined by +kind-heartedness and philanthropy and compassion +on all those who were in want; but in reality it was +senselessness and folly and lack of discrimination in +regard to his friends. He did not perceive that he +was showing kindness to ravens and wolves, and +while so many birds of prey were tearing his liver, +the unhappy man thought they were his friends and +sworn brothers, who enjoyed their rations only on +account of the good-will they bore him. But when +they had thoroughly stripped his bones and gnawed +them clean, and had very carefully sucked out whatever marrow there was in them, they went away and +left him like a dry tree with severed roots, no longer +recognizing him or looking at him—why should they, +pray ?—or giving him help or making him presents in +their turn. So, leaving the city out of shame, he has +taken to the pick and the coat of skin, as you see, +and tills the soil for hire, brooding” crazily over his +wrongs because the men whom he enriched pass him +by very disdainfully without even knowing whether +his name is Timon or not. + +

+ +

+ + +Come now, we must not overlook the man or neglect him, for he had reason to be angry in view of his +wretched plight. Why, we should be like those vile + + + +toadies of his if we left a man forgotten who has +burned so many fat thigh-bones of bulls and goats on +the altar to honour us; indeed, I have the steam of +them still in my nostrils! However, business has +been so heavy, the perjurers and oppressors and +plunderers have made such a hubbub, and I have +been so afraid of the temple-robbers, who are numerous and hard to guard against and do not let me +close my eyes for an.instant, that I haven't even +looked at Attica for a long time, particularly +since philosophy and debates grew rife among the +Athenians, for it is impossible even to hear the +prayers on account of their wrangling and shouting ; +one must therefore either sit with his ears stopped +or be dinned to death with their harangues about +“virtue” and “things incorporeal”’ and other piffle. +That is how I happened to neglect this man, who is +not a bad sort. + +

+ +

+ +However, take Riches, Hermes, and go to him +quickly ; let Riches take Treasure along too, and let +them both stay with Timon and not be so ready to +go away, however much he may try to chase them +out of the house again in the kindness of his heart. +About those toadies and the thanklessness which they +showed toward him I shall take measures later, and +they shall be punished as soon as I get my thunderbolt put in order; for the two longest tines of it +are broken and blunted since yesterday, when I let +drive a little too vigorously at the sophist Anaxagoras, +who was teaching his disciples that we gods do not +count at all. I missed him, for Pericles held his + + + +hand over him,Lucian is referring to the fact that Pericles intervened in favour of Anaxagoras when the latter was tried for impiety at Athens. and the bolt, glancing off into the +Anaceum, set the temple afire and itself came near +being broken to bits on the rock. But in the meantime it will be punishment enough for them if they +see Timon enormously rich. + +

+ +

+ + +What an advantageous thing it is to shout loudly +and to be annoying and impudent! It is useful not +only to pleaders in court but to petitioners to Heaven. +Lo and behold, Timon, who is now wretchedly poor, +will become rich in an instant because he prayed +vociferously and outspokenly and drew the attention +of Zeus; but if he had bent his back and dug in +silence he would still be digging neglected. +

+

+But I really can’t go to him, Zeus. +

+

+Why not, my good Riches, when I have bidden +you to do so? + +

+ +

+ + +Why, by Zeus, because he treated me contumeliously, bundled me out, made ducks and drakes of +me, although I was his father’s friend, and all +but thrust me out of the house with a pitchfork, +throwing me away as people throw hot coals out of +their hands. Am I to go back, then, and be betrayed into the hands of parasites and toadies and +prostitutes ?. Send me to men who will be pleased +with the gift, Zeus, who will be attentive to me, who +hold me in honour and yearn for me, and let these + + + +noddies abide with Poverty, whom they prefer to +me; let them get a coat of skin and a pick from her +and be content, poor wretches, with a wage of four +obols, they who heedlessly fling away ten-talent +gifts. + +

+ +

+ + +Timon will never again treat you in any such way, +for unless the small of his back is completely insensible, his pick has certainly taught him that he +should have preferred you to Poverty. It seems to me, +however, that you are very fault-finding. Now you +are blaming Timon because he flung his doors open for +you and let you go abroad freely, neither locking you +in nor displaying jealousy ; but at other times it was +quite the reverse’; you used to get angry at the rich +and say that they locked you up with bolts and keys +and seals to such an extent that you could not put +your head out into the light of day. At all events +that was the lament you used to make to me, saying +that you were being stifled in deep darkness. That +was why you presented yourself to us pallid and full +of worries, with your fingers deformed from the habit +of counting on them, and threatened that if you got +a chance you would run away. In short, you thought +it a terrible thing to lead a virginal life like Danae +in a chamber of bronze or iron, and to be brought +up under the care of those precise and unscrupulous +guardians, Interest and Accounts. + +

+ +

+ +As a matter of +fact, you used to say that they acted absurdly in that +they loved you to excess, yet did not dare to enjoy +‘you when they might, and instead of giving free +rein to their passion when it lay in their power to do +so, they kept watch and ward, looking fixedly at the +seal and the bolt; for they thought it enjoyment + + + +enough, not that they were able to enjoy you +themselves, but that they were shutting out everyone else from a share in the enjoyment, like the dog +in the manger that neither ate the barley herself nor +permitted the hungry horse to eat it. Moreover, +you laughed them to scorn because they scrimped +and saved and, what is strangest of all, were jealous +of themselves, all unaware that a cursed valet or a +shackle-burnishing steward would slip in by stealth +and play havoc, leaving his luckless, unloved master +to sit up over his interests beside a dim, narrownecked lamp with a thirsty wick. Why, then, is it +not unjust in you, after having found fault with that +sort of thing in the past, to charge Timon with the +opposite now ? + +

+ +

+ + +Really, if you look into the truth, you will think +that I do both with good reason, for Timon’s +extreme laxity may fairly be deemed inconsiderate +and unfriendly toward me; and on the other hand, +when men kept me locked up in dark coffers, taking +pains to get me fat and plump and overgrown, and +neither laid a finger on me themselves nor brought +me out into the light of day for fear that I might be +seen by someone else, I used to consider them +senseless and arrogant because they let me grow +soft in such durance when I had done no wrong, +and were unaware that after a little they would go +away and leave me to some other favourite of fortune. +

+ +

+ +I have no praise, therefore, either for these men or +for those who are very free with me, but only for +those who will do what is best and observe modera- + + + +tion in the thing, neither holding hands off altogether +nor throwing me away outright. +Look at it in this way, Zeus, in the name of Zeus. +If a man should take a young and beautiful woman +for his lawful wife and then should not keep watch +of her or display jealousy at all, but should let her +go wherever she would by night and by day and +have to do with anyone who wished, nay more, +should himself induce her to commit adultery, +opening his doors and playing the go-between and +inviting everybody in to her, would such a man appear to love her? + + + +You at least, Zeus, who have +often been in love, would not say so!

+ +

On the other +hand, suppose a man should take a woman of gentle +birth into his house in due form for the procreation of +children, and then should neither lay a finger on the +ripe and beautiful maiden himself nor suffer anyone +else to look at her, but should lock her up and keep +her a maid, childless and sterile, asserting, however, +that he loved her and making it plain that he did so by +his colour and wasted flesh and sunken eyes. Would +not such a man appear to be out of his mind when, +although he ought to have children and get some +good of his marriage, he lets so fair and lovely a girl +fade by keeping her all her life as if she were vowed +to Demeter? That is the sort of thing I myself am +angry about; for some of them kick me about +shamefully and tear my flesh and pour me out like +water, while others keep me in shackles like a runaway slave with a brand on his forehead. + +

+ +

+ +Then why are you angry at them? Both sorts +pay a fine penalty ; for these last, like Tantalus, go +hungry and thirsty and dry-lipped, merely gaping at + + + +their gold, while the others, like Phineus, have their +food snatched out of their mouths by the Harpies. +But be off with you now to Timon, whom you will +find far more discreet. +

+

+What, will he ever stop acting as if he were in a +leaky boat and baling me out in haste before I have +entirely flowed in, wanting to get ahead of the +entering stream for fear that I will flood the boat and +swamp him? No, and so I expect to carry water to +the jar of the Danaids and pour it in without result, because the vessel is not tight but all that flows +in will run out almost before it flows in, so much +wider is the vent of the jar and so unhindered is +the escape.There are two distinct figures here. In both of them wealth is compared to water; but in the first it leaks in and is ladled out, while in the second it is ladled in and leaks out. In the first figure we want a word meaning “boat,” not ‘“basket”; and I assume therefore that κόφινος means “a coracle” here. +

+ +

+ + +Well, if he doesn’t intend to stop that vent and it +turns out to have been opened once for all, you will +speedily run out and he will have no trouble in finding his coat of skin and his pick again in the lees of +the jar. But be off now and make him rich; and +when you come back, Hermes, be sure to bring me +the Cyclopes from Actna, so that they may point my +thunderbolt and put it in order, for we shall soon +need it sharp. + +

+ +

+ + +Let us be going, Riches. What’s this? You're +limping? I didn’t know that you were lame as well +as blind, my good sir. + + + + +It is not always this way, Hermes. When I go to +visit anyone on a mission from Zeus, for some reason +or other I am sluggish and lame in both legs, so that +I have great difficulty in reaching my journey’s end, +and not infrequently the man who is awaiting me +grows old before I arrive. But when I am to go +away, I have wings, you will find, and am far swifter +than a dream. Indeed, no sooner is the signal given +for the start than I am proclaimed the winner, +after covering the course so fast that sometimes the +onlookers do not even catch sight of me. +

+

+What you say is not so. I myself could name you +plenty of men who yesterday had not a copper to +buy a rope with, but to-day are suddenly rich and +wealthy, riding out behind a span of white horses +when they never before owned so much as a donkey. +In spite of that, they: go about dressed in purple, +with rings on their fingers, themselves unable to +believe, I fancy, that their wealth is not a dream. + +

+ +

+ + +That is a different matter, Hermes; I do not go +on my own feet then, and it is not Zeus but Pluto +who sends me; for he, too, is a bestower of riches +and a generous giver, as his name implies. When I +am to go from one man to another, they put me in +wax tablets, seal me up carefully, take me up and +carry me away. The dead man is laid out in a dark +corner of the house with an old sheet over his knees, +to be fought for by the weasels, while those who +have expectations regarding me wait for me in the +public square with their mouths open, just as the + + + +swallow’s chirping brood waits for her to tly home. + + +

+ +

+ +When the seal is removed, the thread cut, and the +tablets opened, they announce the naine of my new +master, cither a relative or a toady or a lewd slave +held in high esteem since the days of his wanton +youth, with his chin still shaven clean, who in this +way gets a generous recompense, deserving fellow +that he is, for many and various favours which he did +his master long after he had earned a discharge. +Whoever he may be, he snatches me up, tablets and +all, and runs off with me, changing his name from +Pyrrhias or Dromo or Tibius to Megacles or +Megabyzus or Protarchus, while those others who +opened their mouths in vain are left looking at one +another and mourning in earnest because such a +fine fish has made his escape from the inmost +pocket of their net after swallowing quantities of +bait.This refers to the presents which they gave the dead man in the hope of influencing his will. + +

+ +

+ +As for the man who has been flung head over +ears into riches, an uncultivated, coarse-grained +fellow who still shudders at the irons, pricks up his +ear if anyone casually flicks a whip in passing, and +worships the mill as if it were the seat of the +mysteries, he is no longer endurable to those who +encounter him, but insults gentlemen and whips his +fellow-slaves, just to see if he himself can do that +sort of thing, until at length he falls in with a prostitute or takes a fancy to breed horses or gives +himself into the keeping of toadies who swear that +he is better looking than Nireus, better born than +Cecrops or Codrus, sharper witted than Odysseus +and richer than sixteen Croesuses in one ; and then +in a moment, poor devil, he pours out all that was + + + +accumulated little by little through many perjuries, +robberies and villainies. +

+ +

+ + +Yes, that is just about the way of it. But when +you go on your own feet, how do you find the way, +since you are so blind, and how do you tell who the +people are whom Zeus sends you to because he thinks +they deserve to be rich? +

+

+Do you suppose I find the way or tell who they +are? Good Heavens, not a bit of it! Otherwise I +would not have left Aristides in the lurch"to--go to +Hipponicus and Callias and a great many others who +do not deserve a copper.Hipponicus was the father of Callias, and the son of another Callias, the founder of the family fortunes. There were several sinister stories current about the source of his wealth, but Lucian is probably thinking of the version given by Plutarch in the life of Aristides. + +But what do you do when he sends you down ? +

+

+I wander up and down, roaming about until I come +upon someone unawares, and that man, whoever he +may be who happens on me, takes me home and +keeps me, paying homage to you, Hermes, for his +unexpected stroke of good-luck.All windfalls were attributed to Hermes. + +

+ +

+ + +Then you have cheated Zeus, who thinks that you +observe his decrees and enrich those who in his +opinion deserve riches ? +

+

+Yes, and very properly, my friend, for although he + + + + +knew that I was blind, he kept sending me to search +for a thing so hard to find, which long ago became +eclipsed in the world; even a Lynceus could not find +it easily, so dim and tiny is its light. So, as the +good men are few and wicked men in great numbers +fill the cities, it is easier for me to fall in with then +in my wanderings and to get into their nets. +

+

+Then how is it that when you leave them you +escape easily, since you do not know the way ? +

+

+For some reason I become sharp of eye and swift +of foot then, but only for the time of ny escape. + +

+ +

+ + +Now just answer me this one more question. How +is it that although you are blind (pardon my frankness), and not only that but pale and heavy-footed, you +have lovers in such number that all men regard you +with adimiration and count themselves lucky if they +win you, but cannot bear to live if they fail? In +fact, I know a good many of them who were so +desperately in love with you that they went and +flung themselves “into the deep-bosomed sea” and +“over the beetling crags”Theognis 175. + + + +because they thought +you were cutting them when as a matter of fact you +could not see them at all. But you yourself will +admit, I am sure, if you know yourself, that they +are crazy to lose their heads over such a beloved. +

+ +
+

+Do you suppose they see me as I am, lame and +blind and with all my other bad points ? + + + + + +But how can they help it, Riches, unless they +themselves are all blind ? +

+

+They are not blind, good friend, but Ignorance +and Deceit, who now hold sway everywhere, darken +their vision. Moreover, to avoid being wholly ugly, +I always put on a very lovely mask, gay with tinscl +and jewels, and an embroidered robe before I meet +them ; whereupon, thinking that they sce my beauty +face to face, they fall in love with me and despair +of life if they do not win me. If anyone’ should +strip me and show me to them, without a doubt +they would reproach themselves for being shortsighted to that extent and for falling in love with +things hateful and ugly. + +

+ +

+ + +Why is it, then, that even after they are in the +very midst of riches and have put the mask on their +own face, they are still deluded, and would sooner +lose their head than the mask if anyone should try +to take it away? Surely it is not likely that they +do not know that your beauty is put on when they +see all that is under it. +

+

+There are many things that help me in this too, +Hermes. +

+

+What are they ? +

+

+When a man, on first encountering me, opens his +doors and takes me in, Pride, Folly, Arrogance, +Effeminacy, Insolence, Deceit, and myriads more, + + + +enter unobserved in my train. Once his soul is +obsessed by all these, he admires what he should not +admire and wants what he should shun; he worships +me, the progenitor of all these ills that have come in, +because I am attended by them, and he would +endure anything in the world rather than put up +with losing me. +

+ +

+ +But how smooth and slippery you are, Riches, +how hard to hold and how quick to get away! You +offer people no secure grip at all, but make your +escape through their fingers in some way or other, +like an eel or a snake. Poverty, on the other hand, +is sticky and easy to grip, and has no end of hooks +growing out all over her body, so that when people +come near her she lays hold of them at once and +cannot be disengaged easily. But in the midst of +our gossip we have forgotten something rather +important. +

+

+What is it? +

+

+We have not brought along Treasure, whom we +needed most. + +

+ +

+ + +Be easy on that score; I always leave him on +earth when I go up to you, bidding him to stay at home +with the door locked and not to open to anyone +unless he hears me calling. +

+

+Well, then, let’s alight in Attica now. Take hold +of my cloak and follow me till I reach the outlying +farm. + + + + +It is very good of you to lead me, Hermes, for if +you should leave me behind I would soon run against +Hyperbolus or Cleon as I strayed about. But what +is that noise as of iron on stone? + +

+ +

+ + +Our friend Timon is digging ina hilly and stony +piece of ground close by. Oho, Poverty is with him, +and so is Toil; likewise Endurance, Wisdom, Manliness, and the whole host of their fellows that serve +under Captain Starvation, a far better sort than your +henchmen. +

+

+Then why not beat a retreat as quickly as possible, +Hermes? We can’t accomplish anything worth +mentioning with a man that is hedged in by such an +army. +

+

+Zeus thought differently, so let’s not be cowardly. + +

+ +

+ +Where are you going with that person whom you +have by the hand, Hermes? +

+

+Zeus sent us to Timon here. +

+

+Is he sending Riches to Timon now, when I have +made a noble and a valuable man of him, after taking +him over in a wretched plight that was due to Luxury +and putting him in charge of Wisdom and Toil? +Then am I, Poverty, so easy to slight, think you, +and so easy to wrong that I can be robbed of my + + + +only possession after I have thoroughly perfected +him in virtue, in order that Riches, taking him over +again and giving him into the hands of Insolence +and Pride, may make him soft, unmanly and base as +before, and then return him to me reduced to a +clout? +

+

+It was the will of Zeus, Poverty. + +

+ +

+ + +I am going; follow me, Toil and Wisdom and the +rest of you. ‘This man will soon find out whom he is +deserting in me—a good helpmate and a teacher of +all that is best, through whose instruction he kept +well in body and sound in mind, leading the life of +a real man, relying on himself and holding all this +abundance and excess to be nothing to him, as indeed +it is. +

+

+They are going ; let us approach him. + +

+ +

+ + +Who are you, plague take you, and what do you +want that you come here to bother a man at work +and earning his wage? You will go away sorry +that you came, vile wretches that you are, every one +of you; for I'll very soon throw these clods and +stones at you and break every bone in your bodies. +

+

+No, no, Timon! don’t throw at us, for we are not +men. I am Hermes and this is Riches. We were +sent by Zeus in answer to your prayers. So desist +from your labours and accept prosperity, and good +luck to you! + + + + +You shall catch it too, even if you are gods, as you +say, for I hate all alike, both gods and men, and as +for this blind fellow, whoever he may be, I shall +certainly break his head with my pick. +

+

+Let’s go, Hermes, in the name of Zeus, in order +that I may not come to some harm before going ; for +the man is uncommonly crazy, it seems to me. + +

+ +

+ + +Let’s have no roughness, Timon. Lay aside this +excessive rudeness and asperity, stretch out your +hands and take your good fortune. Be rich once +more and a leading man in Athens, and cut the +acquaintance of those ingrates of old, keeping your +wealth to yourself. +

+

+I don’t want anything of you; don’t bother me. My +pick is riches enough for me, and in all other respects +I am as happy as can be if only nobody comes near +me. +

+

+Such an uncivil answer, friend ? + +Will you I carry to Zeus those words so repellent +and stubborn ? +Iliad, 15, 202 + + +True enough, it is reasonable for you to hate men +after they have treated you so horribly, but not in +the least to hate the gods, who take such good care +of you. + +

+ +

+ + +I am very much obliged to you, Hermes, and to + + + +Zeus for the care, but I must decline to take your +friend Riches. +

+

+Why, pray? +

+

+Because in bygone days he caused me_ infinite +harm by giving me over to toadies, setting plotters +upon me, stirring up hatred against me, corrupting +me with high living, making me envied and finally +abandoning me in such a faithless and traitorous way. +But my good friend Poverty developed my body +with tasks of the most manly sort, conversed with +me truthfully and frankly, gave me all that I needed +if only I worked for it, and taught me to despise the +wealth I once cherished, making me depend upon +myself for my hope of a living and showing me +wherein lay my own riches, which could not be +taken away either by a toady with flattery or by a +blackmailer with threats, by a mob in a gust of +passion, a voter with his ballot or a tyrant with his +intrigues. + +

+ +

+ +Strengthened, therefore, by my labours, I +work upon this farm with pleasure in my toil, secing +nothing of the ills in the city and getting ample and +suflicient sustenance from my pick. So wend your +way back again, Hermes, taking Riches up to Zeus. +For my part, I should be content if I could bring +sorrow to the whole world, young and old alike. +

+

+Don’t say that, my friend; they do not all deserve +sorrow. Come, stop this childish display of illtemper and take Riches. Gifts that come from Zeus +are not to be flung away. + + + +Do you want ine to rcason with you, Timon, or +shall you be offended at me if I say anything ? +

+

+Speak, but not at length nor with a preface, like a +rascally orator. I will endure a few words from you +for the sake of Hermes. + +

+ +

+ + +Perhaps I ought really to speak at length in +reply to so many charges made by you. However, judge whether I have wronged you as you +say. It is I who brought you everything that is +delightful,—honour, precedence, civic crowns, and +every form of luxury; and you were admired and +puffed and courted, thanks to me. On the other +hand, if you have suffered any cruel treatment at +the hands of the toadies, I am not to blame; rather +have I myself been wronged by you because you so +basely put me at the mercy of scoundrels who praised +you and bewitched you and intrigued against me in +every way. Again, in closing, you said that I +played you false; but on the contrary I could myself +bring that charge against you, for you drove me off +in every way and thrust me head-foremost out of +your house. That is why Poverty, whom you hold +so dear, has dressed you in this coat of skin instead +of a soft mantle of wool, So Hermes will testify +how ardently I besought Zeus not to make me come +to you again after you had treated me with such +hostility. +

+ +
+

+But now you see how mild he has become, Riches ; +so do not hesitate to remain with him. Timon, go + + + +on digging without more ado, and you, Riches, bring +Treasure underneath his hoe, for ‘Treasure will obey +your call. +

+

+I must comply, Hermes, and be rich again, for +what can a man do when the gods constrain him ? +But look at all the trouble you are plunging me +into, curse the luck! Until now I was leading the +happiest of lives, but in a moment, though I have +done no wrong, I am to receive so much gold and to +take on so many cares. + +

+ +

+ + +Endure it, Timon, for my sake, even if it is difficult +and unbearable, in order that those toadies may burst +with envy. And now I am going to fly up to Heaven +by way of Aetna. +

+

+He has gone, it seems; for I infer it from the +fluttering of his wings. Wait here, and I will go +away and send Treasure to you. But, no, strike in. +Ho, Treasure of Gold! Submit to Timon and let +yourself be dug up. Dig, Timon, and bring down +deep strokes. I will leave you to yourselves. + +

+ +

+ + + +Come, pick, be strong for me now and don’t flag in +the task of calling Treasure out of the depths to the +light of day. O Zeus, god of miracles! O gracious +Corybants! O Hermes, god of gain! Where did all +this gold come from? « Is this a dream? I am afraid +I may wake up and find nothing but ashes. No, + + + + +verily it is coined gold, red and heavy and mighty +good to look upon. + +O gold, thou fairest gift that comes to man! +Euripides, Danae, fr. 326 Nauck. + + +In very truth you stand out like blazing fire, not only +by night but by day.The allusion is to Pindar, Olymp. i. 1 ff. + Come to me, my precious, my +pretty! Now I am convinced that Zeus once turned +into gold, for what maid would not open her bosom +and receive so beautiful a lover coming down through +the roof in a shower?

+ +

O Midas! O Croesus! O +treasures of Delphi! How little worth you are beside +Timon and the wealth of Timon! Yes, even the +king of Persia is not a match for me.

+

+Pick and darling coat of skin, it is best that I +should hang you up here as an offering to Pan. For +myself, I purpose now to buy the whole farm, build +a tower over the treasure just large enough for me +to live in, and have it for my tomb when I am dead.

+

+“Be it resolved and enacted into law, to be +binding for the rest of my life, that I shall associate +with no one, recognize no one and scorn everyone. +Friends, guests, comrades and Altars of MercyThere was such an altar in Athens; cf. Demonax 57. +shall be matter for boundless mockery. + + +To pity one +who weeps, to help one who is in need shall be a +misdemeanour and an infringement of the constitution. My life shall be solitary, like that of wolves; +Timon shall be my only friend,

+ +

and all others shall +be enemies and conspirators. To talk to any of +them shall be pollution, and if I simply see one of +them, that day shall be under a curse. In short, +they shall be no more than statues of stone or bronze +in my sight. I shall receive no ambassadors from + + + + +them and make no treaties with them, and the +desert shall sunder me from them. Tribe, clan, +deme and native land itself shall be inane and useless names, and objects of the zeal of fools. Timon +shall keep his wealth to himself, scorn everyone and +live in luxury all by himself, remote from flattery +and tiresome praise. He shall sacrifice to the gods +and celebrate his feast-days by himsclf, his own +sole neighbour and crony, shaking free of all others. + + + + +Be it once for all resolved that he shall give himself +the farewell hand-clasp when he comes to die, and +shall set the funeral wreath upon his own brow. +

+ +

His favourite name shall be ‘the Misanthrope,’ and +his characteristic traits shall be testiness, acerbity, +rudeness, wrathfulness and inhumanity. If I see +anyone perishing in a fire and begging to have it put +out, I am to put it out with pitch and oil; and if +anyone is being swept off his feet by the river in +winter and stretches out his hands, begging me to +take hold, I am to push him in head-foremost, +plunging him down so deep that he cannot come up +again. In that way they will get what they deserve. +Moved by Timon, son of Echecratides, of Collytus ; +motion submitted to the assembly by the aforesaid +Timon.”

+

+Good! Let us pass this resolution and abide by +it stoutly. + +

+ +

+ +Yet I would have given a great deal if +everybody could have found out somehow that I am +tremendously rich ; they would be fit to hang themselves over the thing. But what is this? I say, + + + +what haste they make! They are running up from +all sides, dusty and out of breath, for they scent the +gold somehow or other. Shall I climb this hill and +drive them off with a skirmish fire of stones from +above, or shall I break the law to the extent of +talking to them just this once, in order that they +may be hurt even more by being treated with contempt? That way is better, I think; so let us +stand our ground now and receive them. Let me +see, who is the first of them? Gnathonides the +toady, the man who gave me a rope the other day +when I asked for a loan, though often he has spewed +up whole jars of wine at my house. I am glad he +came: he shall be the first to smart. + +

+ +

+ +Didn’t I say that the gods would not neglect an +upright man like Timon? Good day to you, Timon, +first in good looks, first in good manners and first in +good fellowship. +

+

+The same to you, Gnathonides, first of all vultures +in voracity and first of all mankind in rascality. +

+

+You are always fond of your joke. But where +are we to dine? I have brought you a new song +from one of the playsLiterally : “From one of the dithyrambs.” The allusion is anachronistic, for in Timon’s day the dithyramb was not dramatic in character. Cf. Bywater, Aristotle on the Art of Poetry, p. 99. that have just been put on. +

+

+I assure you, it will be a very mournful dirge that +you will sing, with this pick of mine to prompt you. + + + + +What’s this? A blow, Timon? I appeal to the +witnesses. O Heracles! Oh! Oh! I summon you +before the Areopagus for assault and battery. +

+

+If you will only linger one moment more, the +summons will be for murder. +

+

+No, no! Do heal my wound, at least, by putting +alittle gold on it. That is a wonderful specific for +staunching blood. +

+

+What, are you still bent on staying ? +

+

+I am going; but you shall be sorry that you left +off being a gentleman and became such a boor. + +

+ +

+ + +Who is this coming up, with the bald pate? +Philiades, the most nauseous toady of them all. +He received from me a whole farm and a dower of +two talents for his daughter in payment for praising +me once, when I had sung a song and everybody else +kept still, but he lauded me to the skies, vowing on +his word of honour that I was a better singer than a +swan. Yet when he saw me ill the other day and I +went up to him and begged for alms, the generous +fellow bestowed a thrashing on me. + +

+ +

+ + +Oh, what effrontery! So you all recognize Timon +now? So Gnathonides is his friend and booncompanion now? Then he has had just what he +deserved for being so thankless. But we, who are +old acquaintances and schoolmates and neighbours, + + + +go slow in spite of that, in order not to appear too +forward. Good day, sir; be on your guard against +these despicable toadies who are only concerned +with your table and otherwise are no better than +ravens. You can’t trust anybody nowadays; everyone is thankless and wicked. For my part, I was +just bringing you a talent so that you might have +something to use for your pressing needs when I +heard on the way, not far from here, that you were +tremendously rich. So I have come to give you this +advice. But as you are so wise, perhaps you will +have no need of suggestions from me, for you could +even tell Nestor what to do in an emergency. +

+

+No doubt, Philiades. But come here, so that I +may give you a friendly greeting with my pick ! +

+

+Help! The ingrate has broken my head because I +gave him good advice. + +

+ +

+ + +Lo and behold! here comes a third, the orator +Demeas, holding a resolution in his hand and saying +that he is a relative of mine. That fellow paid the +city treasury sixteen talents within a single day, +getting his money from me, for he had been condemned to a fine and put in jail while it was unpaid. +And yet when it became his duty recently to +distribute the show-money to the Erechtheis tribe,A slip on Lucian’s part, for Collytus belonged to Aegeis. The show-money (theoric fund) was at first given only to cover the cost of admission to state spectacles, but later became a distribution per capita of the surplus funds. +and I went up and asked for my share, he said he +did not recognize me as a citizen ! + + + +

+ +

+ + +Good day, Timon, great benefactor of your kin, +bulwark of Athens, shield of Greece! ‘The assembly +and both the councils are in session and awaiting +your pleasure this long time. But before you go, +listen to the resolution that I drew up in your +behalf. +“Whereas Timon of Collytus, the son of Echecratides, a man who is not only upright but wise beyond +any other in Greece, labours always in the best +interests of the city, and has won the boxing match, +the wrestling match, and the foot-race at Olympia in +a single day, as well as the horse-races, both with +the regular chariot and with the span of colts””— - +

+

+But I never was even a delegateAn official representative of the state. Cf. Aristophanes, Wasps 1188 ff. to the games at +Olympia ! +

+

+What of that? You will be, later. It is best to +put in plenty of that sort of thing. +— "and fought bravely for the city at Acharnae vee +and cut to pieces two divisions of Spartans"— + +

+ +

+ + +What do you mean by that? I wasn’t even posted +on the muster-roll because I had no arms. +

+

+You are modest in talking about yourself, but we +should be ungrateful if we failed to remember. +— “and furthermore has been of great service to +the city by drawing up resolutions and serving on +the council and acting as general ; + + + +“On all these grounds be it resolved by the +council, the assembly, the panel of jurors, the tribes +and the demes, both severally and in common, to erect +a golden statue of Timon beside Athena on the +Acropolis with a thunderbolt in his hand and a haloLiterally, “rays,” the attribute of Helius. The colossal statue of Nero had these rays. +upon his head, and to crown him with seven crowns +of gold, said crowns to be awarded by proclamation +to-day at the Dionysia when the new tragedies +are performed ; for the Dionysia must be held to-day +on his account. Moved by the orator Demeas, his +next of kin and his pupil; for Timon is an excellent +orator and anything else that he wants to be.” + +

+ +

+ +There you have the resolution. I wish I had +brought my son to see you; I have called him Timon +after you. +

+

+How can that be, Demeas, when you aren't even +married, as far as I know? +

+

+No, but I am going to marry next year, Zeus +willing, and havea child ; and I now name it Timon, +for it will be a boy. +

+

+Perhaps you don’t care to marry now, sirrah, on +getting such a clout from me. +

+

+Oh! Oh! What does this mean? Timon, you +are trying to make yourself tyrant and you are +beating free men when you yourself have not a clear +title to your freedom. You shall soon pay for this, +and for burning the Acropolis too. + + + + +

+ +

+ + +But the Acropolis has not been burned, you +scoundrel, so it is plain that you are a blackmailer. +

+

+Well, you got your money by breaking into the +treasury. +

+

+That has not been broken into, so you can’t make +good with that charge either. - +

+

+The breaking in will be done later, but you have +all the contents now. +

+

+Well then, take that ! +

+

+Oh, my back ! +

+

+Don’t shriek or I will give you a third. It would +be too ridiculous if I had cut up two divisions of +Spartans unarmed and then couldn’t thrash a single +filthy little creature like you. My victory at Olympia +in boxing and wrestling would be all for nothing ! + +

+ +

+ +But what have we here? Isn’t this Thrasyc yeles ? +No other! With his beard spread out and his eyebrows uplifted, he marches along deep in haughty +meditation, his eyes glaring like a Titan’s and his +hair tossed back from his forehead, a typical Boreas +or Triton such as Zeuxis used to paint. Correct in +his demeanour, gentlemanly in his gait, and inconspicuous in his dress, in the morning hours he discourses forever about virtue, arraigns s the votaries of +pleasure and praises contentment with little; but +when he comes to dinner after his bath and the + + + +waiter hands him a large cup (and the stiffer it is, the +better he likes it) then it is as if he had drunk the +water of Lethe, for his practice is directly opposed to +his preaching of the morning. He snatches the +meat away from others like a kite, elbows his neighbour, covers his beard with gravy, bolts his food like +a dog, bends over his plate as if he expected to find +virtue in it, carefully wipes out the dishes with his +forefinger so as not to leave a particle of the sauce, +and grumbles continually, even if he gets the whole +cake or the whole boar to himself. + +

+ +

+ +He is the height +of gluttony and insatiability, and he gets so drunken +and riotous that he not only sings and dances, but +even abuses people and flies into a passion. Besides +he has much to say over his cup—more then than at +any other time, in fact!—about temperance and +decorum, and he says all this when he is already in a +bad way from taking his wine without water and +stammers ridiculously. Then a vomit follows, and at +last he is picked up and carried out of the diningroom, catching at the flute girl with both hands as he +goes. But even when sober, he won’t yield the +palm to anyone in lying and impudence and covetousness ; on the contrary, he is a peerless toady and +he perjures himself with the greatest facility ; humbug is his guide and shamelessness his follower, and +to sum it up, he is a wonderfully clever piece of +work, correct in every detail and perfect in a world +of ways. Therefore he shall soon smart for ;his +superiority. (To Thrasycles): Well, well! I say, +Thrasycles, you are late. + + +

+ +

+ +I have not come with the same intent as all this +crowd, Timon. Dazzled by your riches, they have +gathered at a run in the expectation of silver and +gold and costly dinners, meaning to exercise unlimited flattery upon a man so simple and so free +with his gear. You know, of course, that for me +barley-cake is dinner enough, and the sweetest relish +is thyme or cardamom, or if ever I were to indulge +myself, a trifle of salt. My drink is the water of +Nine-spouts, and this philosopher’s mantle suits me +better than any purple robe. As for gold, I hold it +in no higher worth than yonder pebbles on the shore. +It was on your account that I came, in order that +you might not be corrupted by wealth, that most +iniquitous and insidious of possessions, which, many +a time to many a man, has proved a source of irreparable misfortunes. If you take my advice, you will +by all means throw the whole of it into the sea, for it +is not at all essential to a virtuous man who can discern the riches of philosophy; but don’t throw it into +the deep water, my dear fellow: just wade in as far +as your waist and toss it a short distance outside the +breakers, with none but me to see you. + +

+ +

+ +However, if +you are unwilling to do this, then bundle it out of the +house quickly in another and a better way without +leaving as much as a copper for yourself by distributing it to all the needy, five drachmas to this +man, a mina to that one and half a talent to a third. +If a philosopher should apply he ought to get a +double or a triple portion. As for me, I do not ask +for it on my own account but to share with those of +my comrades who are needy, and it will be plenty if + + + +you let me have the fill of this wallet, which holds +not quite two bushels Aeginetan.Aeginetan weights were heavier than the Attic, but Aeginetan measures were no larger than any others, One is tempted to write “two bushels Avoirdupois.” A man in +philosophy should be easily satisfied and temperate, +and should limit his aspirations to his wallet. +

+

+Well said, Thrasycles! But instead of filling the +wallet, please allow me to fill your head with lumps, +measured out with my pick. +

+

+Democracy and the Laws! The scoundrel is +beating me, in a free city ! +

+

+What are you angry about, my dear fellow? Surely +I haven’t given you short measure ? Come, Pll throw +in four pecks over the amount ! + +

+ +

+But what have we here? They are gathering in +swarms; I see Blepsias yonder, Laches, Guipho and +the whole crew of my intended victims. Why not +climb this rock, give my long-wearied pick a little +rest and handle the situation without it, collecting all +the stones I can and raining them down on those +fellows from a distance ? +

+

+Don’t throw at us, Timon; we are going away. + +

+

+But not without bloodshed and wounds, I promise +you! + + + +contemporaries the life that he found in books. was more +Interesting and_more réal than. that, in°which he lived and +“moved. What his satire Toses in pungency on this account, +it gains in universality of appeal. + +

+ + diff --git a/data/tlg0062/tlg022/tlg0062.tlg022.perseus-grc2.xml b/data/tlg0062/tlg022/tlg0062.tlg022.perseus-grc2.xml index ed6c97d85..1e7e87ef0 100644 --- a/data/tlg0062/tlg022/tlg0062.tlg022.perseus-grc2.xml +++ b/data/tlg0062/tlg022/tlg0062.tlg022.perseus-grc2.xml @@ -1,22 +1,24 @@ - + Τίμων Lucian -A. M. Harmon +Austin Morris Harmon, 1878-1950 Perseus Project, Tufts University Gregory Crane Prepared under the supervision of Bridget Almas Lisa Cerrato +Gregory Crane Rashmi Singhal The National Endowment for the Humanities +Harvard Library Arcadia Fund Google Digital Humanities Awards Program @@ -37,7 +39,7 @@ Lucian Lucian - A. M. Harmon + Austin Morris Harmon, 1878-1950 London William Heinemann Ltd. @@ -51,7 +53,7 @@ - + @@ -80,383 +82,383 @@ - +
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ὦς Ζεῦ φίλιε καὶ ξένιε καὶ ἑταιρεῖε καὶ ἐφέστιε καὶ ἀστεροπητὰ καὶ ὅρκιε καὶ νεφεληγερέτα καὶ ἐρίγδουπε καὶ εἲ τί σε ἄλλο οἱ ἐμβρόντητοι ποιηταὶ καλοῦσι, — καὶ μάλιστα ὅταν ἀπορῶσι πρὸς τὰ μέτρα· τότε γὰρ αὐτοῖς πολυώνυμος γινόμενος ὑπερείδεις τὸ πῖπτον τοῦ μέτρου καὶ ἀναπληροῖς τὸ κεχηνὸς τοῦ ῥυθμοῦ — ποῦ σοι νῦν ἡ ἐρισμάραγος ἀστραπὴ καὶ ἡ βαρύβρομος βροντὴ καὶ ὁ αἰθαλόεις καὶ ἀργήεις καὶ σμερδαλέος κεραυνός; ἅπαντα γὰρ ταῦτα λῆρος ἤδη ἀναπέφηνε καὶ καπνὸς ἀτεχνῶς ποιητικὸς ἔξω τοῦ πατάγου τῶν ὀνομάτων. τὸ δὲ ἀοίδιμόν σοι καὶ ἑκηβόλον ὅπλον καὶ πρόχειρον οὐκ οἶδʼ ὅπως τελέως ἀπέσβη καὶ ψυχρόν ἐστι, μηδὲ ὀλίγον σπινθῆρα ὀργῆς κατὰ τῶν ἀδικούντων διαφυλάττον.

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Ὦ Ζεῦ φίλιε καὶ ξένιε καὶ ἑταιρεῖε καὶ ἐφέστιε καὶ ἀστεροπητὰ καὶ ὅρκιε καὶ νεφεληγερέτα καὶ ἐρίγδουπε καὶ εἴ τί σε ἄλλο οἱ ἐμβρόντητοι ποιηταὶ καλοῦσι, — καὶ μάλιστα ὅταν ἀπορῶσι πρὸς τὰ μέτρα· τότε γὰρ αὐτοῖς πολυώνυμος γινόμενος ὑπερείδεις τὸ πῖπτον τοῦ μέτρου καὶ ἀναπληροῖς τὸ κεχηνὸς τοῦ ῥυθμοῦ — ποῦ σοι νῦν ἡ ἐρισμάραγος ἀστραπὴ καὶ ἡ βαρύβρομος βροντὴ καὶ ὁ αἰθαλόεις καὶ ἀργήεις καὶ σμερδαλέος κεραυνός; ἅπαντα γὰρ ταῦτα λῆρος ἤδη ἀναπέφηνε καὶ καπνὸς ἀτεχνῶς ποιητικὸς ἔξω τοῦ πατάγου τῶν ὀνομάτων. τὸ δὲ ἀοίδιμόν σοι καὶ ἑκηβόλον ὅπλον καὶ πρόχειρον οὐκ οἶδʼ ὅπως τελέως ἀπέσβη καὶ ψυχρόν ἐστι, μηδὲ ὀλίγον σπινθῆρα ὀργῆς κατὰ τῶν ἀδικούντων διαφυλάττον.

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θᾶττον γοῦν τῶν ἐπιορκεῖν τις ἐπιχειρούντων ἕωλον θρυαλλίδα φοβηθείη ἂν ἢ τὴν τοῦ πανδαμάτορος κεραυνοῦ φλόγα· οὕτω δαλόν τινα ἐπανατείνεσθαι δοκεῖς αὐτοῖς, ὡς πῦρ μὲν ἢ καπνὸν ἀπʼ αὐτοῦ μὴ δεδιέναι, μόνον δὲ τοῦτο οἴεσθαι ἀπολαύειν τοῦ τραύματος, ὅτι ἀναπλησθήσονται τῆς ἀσβόλου.

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ὥστε ἤδη διὰ ταῦτά σοι καὶ ὁ Σαλμωνεὺς ἀντιβροντᾶν ἐτόλμα, οὐ πάνυ τι ἀπίθανος ὤν, πρὸς οὕτω ψυχρὸν τὴν ὀργὴν Δία θερμουργὸς ἀνὴρ μεγαλαυχούμενος. πῶς γὰρ οὐ;ὅπου γε καθάπερ ὑπὸ μανδραγόρᾳ καθεύδεις, ὃς οὔτε τῶν ἐπιορκούντων ἀκούεις οὔτε τοὺς ἀδικοῦντας ἐπισκοπεῖς, λημᾷς δὲ καὶ ἀμβλυώττεις πρὸς τὰ γινόμενα καὶ τὰ ὦτα ἐκκεκώφησαι καθάπερ οἱ παρηβηκότες.
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ὥστε ἤδη διὰ ταῦτά σοι καὶ ὁ Σαλμωνεὺς ἀντιβροντᾶν ἐτόλμα, οὐ πάνυ τιπάνυ τι Fritzsche: πάντη MSS. ἀπίθανος ὤν, πρὸς οὕτω ψυχρὸν τὴν ὀργὴν Δία θερμουργὸς ἀνὴρ μεγαλαυχούμενος. πῶς γὰρ οὐ;πῶς γὰρ οὐ du Soul: πῶς γάρ MSS. ὅπου γε καθάπερ ὑπὸ μανδραγόρᾳ καθεύδεις, ὃς οὔτε τῶν ἐπιορκούντων ἀκούεις οὔτε τοὺς ἀδικοῦντας ἐπισκοπεῖς, λημᾷς δὲ καὶ ἀμβλυώττεις πρὸς τὰ γινόμενα καὶ τὰ ὦτα ἐκκεκώφησαι καθάπερ οἱ παρηβηκότες.
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ἐπεὶ νέος γε ἔτι καὶ ὀξύθυμος ὢν καὶ ἀκμαῖος τὴν ὀργὴν πολλὰ κατὰ τῶν ἀδίκων καὶ βιαίων ἐποίεις καὶ οὐδέποτε ἦγες τότε πρὸς αὐτοὺς ἐκεχειρίαν, ἀλλʼ ἀεὶ ἐνεργὸς πάντως ὁ κεραυνὸς ἦν καὶ ἡ αἰγὶς ἐπεσείετο καὶ ἡ βροντὴ ἐπαταγεῖτο καὶ ἡ ἀστραπὴ συνεχὲς ὥσπερ εἰς ἀκροβολισμὸν προηκοντίζετο· οἱ σεισμοὶ δὲ κοσκινηδὸν καὶ ἡ χιὼν σωρηδὸν καὶ ἡ χάλαζα πετρηδόν, ἵνα σοι φορτικῶς διαλέγωμαι, ὑετοί τε ῥαγδαῖοι καὶ βίαιοι, ποταμὸς ἑκάστη σταγών ὥστε τηλικαύτη ἐν ἀκαρεῖ χρόνου ναυαγία ἐπὶ τοῦ Δευκαλίωνος ἐγένετο, ὡς ὑποβρυχίων ἁπάντων καταδεδυκότων μόγις ἕν τι κιβώτιον περισωθῆναι προσοκεῖλαν τῷ Λυκωρεῖ ζώπυρόν τι τοῦ ἀνθρωπίνου σπέρματος διαφυλάττον εἰς ἐπιγονὴν κακίας μείζονος.
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ἐπεὶ νέος γε ἔτι καὶ ὀξύθυμος ὢν καὶ ἀκμαῖος τὴν ὀργὴν πολλὰ κατὰ τῶν ἀδίκων καὶ βιαίων ἐποίεις καὶ οὐδέποτε ἦγες τότε πρὸς αὐτοὺς ἐκεχειρίαν, ἀλλʼ ἀεὶ ἐνεργὸς πάντως ὁ κεραυνὸς ἦν καὶ ἡ αἰγὶς ἐπεσείετο καὶ ἡ βροντὴ ἐπαταγεῖτο καὶ ἡ ἀστραπὴ συνεχὲς ὥσπερ εἰς ἀκροβολισμὸν προηκοντίζετο· οἱ σεισμοὶ δὲ κοσκινηδὸν καὶ ἡ χιὼν σωρηδὸν καὶ ἡ χάλαζα πετρηδόν, ἵνα σοι φορτικῶς διαλέγωμαι, ὑετοί τε ῥαγδαῖοι καὶ βίαιοι, ποταμὸς ἑκάστη σταγών· ὥστε τηλικαύτη ἐν ἀκαρεῖ χρόνου ναυαγία ἐπὶ τοῦ Δευκαλίωνος ἐγένετο, ὡς ὑποβρυχίων ἁπάντων καταδεδυκότων μόγις ἕν τι κιβώτιον περισωθῆναι προσοκεῖλαν τῷ Λυκωρεῖ ζώπυρόν τι τοῦ ἀνθρωπίνου σπέρματος διαφυλάττον εἰς ἐπιγονὴν κακίας μείζονος.
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τοιγάρτοι ἀκόλουθα τῆς ῥᾳθυμίας τἀπίχειρα κομίζῃ παρʼ αὐτῶν, οὔτε θύοντος ἔτι σοί τινος οὔτε στεφανοῦντος, εἰ μή τις ἄρα πάρεργον Ὀλυμπίων, καὶ οὗτος οὐ πάνυ ἀναγκαῖα ποιεῖν δοκῶν, ἀλλʼ εἰς ἔθος τι ἀρχαῖον συντελῶν καὶ κατʼ ὀλίγον Κρόνον σε, ὦ θεῶν γενναιότατε, ἀποφαίνουσι, παρωσάμενοι τῆς τιμῆς. ἐῶ λέγειν, ποσάκις ἤδη σου τὸν νεὼν σεσυλήκασιν οἱ δὲ καὶ αὐτῷ σοὶ τὰς χεῖρας Ὀλυμπίασιν ἐπιβεβλήκασι, καὶ σὺ ὁ ὑψιβρεμέτης ὤκνησας ἢ ἀναστῆσαι τοὺς κύνας ἢ τοὺς γείτονας ἐπικαλέσασθαι, ὡς βοηδρομήσαντες αὐτοὺς συλλάβοιεν ἔτι συσκευαζομένους πρὸς τὴν φυγήν· ἀλλʼ ὁ γενναῖος καὶ Γιγαντολέτωρ καὶ Τιτανοκράτωρ ἐκάθησο τοὺς πλοκάμους περικειρόμενος ὑπʼ αὐτῶν, δεκάπηχυν κεραυνὸν ἔχων ἐν τῇ δεξιᾷ.

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ταῦτα τοίνυν, ὦ θαυμάσιε, πηνίκα παύσεται οὕτως ἀμελῶς παρορώμενα; ἢ πότε κολάσεις τὴν τοσαύτην ἀδικίαν; πόσοι Φαέθοντες ἢ Δευκαλίωνες ἱκανοὶ πρὸς οὕτως ὑπέραντλον ὕβριν τοῦ βίου;

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+ Τίμων +

τοιγάρτοι ἀκόλουθα τῆς ῥᾳθυμίας τἀπίχειρα κομίζῃ παρʼ αὐτῶν, οὔτε θύοντος ἔτι σοί τινος οὔτε στεφανοῦντος, εἰ μή τις ἄρα πάρεργον Ὀλυμπίων, καὶ οὗτος οὐ πάνυ ἀναγκαῖα ποιεῖν δοκῶν, ἀλλʼ εἰς ἔθος τι ἀρχαῖον συντελῶν· καὶ κατʼ ὀλίγον Κρόνον σε, ὦ θεῶν γενναιότατε, ἀποφαίνουσι, παρωσάμενοι τῆς τιμῆς. ἐῶ λέγειν, ποσάκις ἤδη σου τὸν νεὼν σεσυλήκασιν· οἱ δὲ καὶ αὐτῷ σοὶ τὰς χεῖρας Ὀλυμπίασιν ἐπιβεβλήκασι, καὶ σὺ ὁ ὑψιβρεμέτης ὤκνησας ἢ ἀναστῆσαι τοὺς κύνας ἢ τοὺς γείτονας ἐπικαλέσασθαι, ὡς βοηδρομήσαντες αὐτοὺς συλλάβοιεν ἔτι συσκευαζομένους πρὸς τὴν φυγήν· ἀλλʼ ὁ γενναῖος καὶ Γιγαντολέτωρ καὶ Τιτανοκράτωρ ἐκάθησο τοὺς πλοκάμους περικειρόμενος ὑπʼ αὐτῶν, δεκάπηχυν κεραυνὸν ἔχων ἐν τῇ δεξιᾷ.

+

ταῦτα τοίνυν, ὦ θαυμάσιε, πηνίκα παύσεται οὕτως ἀμελῶς παρορώμενα; ἢ πότε κολάσεις τὴν τοσαύτην ἀδικίαν; πόσοι Φαέθοντες ἢ Δευκαλίωνες ἱκανοὶ πρὸς οὕτως ὑπέραντλον ὕβριν τοῦ βίου;

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ἵνα γὰρ τὰ κοινὰ ἐάσας τἀμὰ εἴπω, τοσούτους Ἀθηναίων εἰς ὕψος ἄρας καὶ πλουσίους ἐκ πενεστάτων ἀποφήνας καὶ πᾶσι τοῖς δεομένοις ἐπικουρήσας, μᾶλλον δὲ ἀθρόον εἰς εὐεργεσίαν τῶν φίλων ἐκχέας τὸν πλοῦτον, ἐπειδὴ πένης διὰ ταῦτα ἐγενόμην, οὐκέτι οὐδὲ γνωρίζομαι πρὸς αὐτῶν οὐδὲ προσβλέπουσιν οἱ τέως ὑποπτήσσοντες καὶ προσκυνοῦντες κἀκ τοῦ ἐμοῦ νεύματος ἀπηρτημένοι, ἀλλʼ ἤν που καὶ ὁδῷ βαδίζων ἐντύχω τινὶ αὐτῶν, ὥσπερ τινὰ στήλην παλαιοῦ νεκροῦ ὑπτίαν ὑπὸ τοῦ χρόνου ἀνατετραμμένην παρέρχονται μηδὲ ἀναγνόντες. οἱ δὲ καὶ πόρρωθεν ἰδόντες ἑτέραν ἐκτρέπονται δυσάντητον καὶ ἀποτρόπαιον θέαμα ὄψεσθαι ὑπολαμβάνοντες τὸν οὐ πρὸ πολλοῦ σωτῆρα καὶ εὐεργέτην αὐτῶν γεγενημένον.
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ἵνα γὰρ τὰ κοινὰ ἐάσας τἀμὰ εἴπω, τοσούτους Ἀθηναίων εἰς ὕψος ἄρας καὶ πλουσίους ἐκ πενεστάτων ἀποφήνας καὶ πᾶσι τοῖς δεομένοις ἐπικουρήσας, μᾶλλον δὲ ἀθρόον εἰς εὐεργεσίαν τῶν φίλων ἐκχέας τὸν πλοῦτον, ἐπειδὴ πένης διὰ ταῦτα ἐγενόμην, οὐκέτι οὐδὲ γνωρίζομαι πρὸς αὐτῶν οὐδὲ προσβλέπουσιν οἱ τέως ὑποπτήσσοντες καὶ προσκυνοῦντες κἀκ τοῦ ἐμοῦ νεύματος ἀπηρτημένοι, ἀλλʼ ἤν που καὶ ὁδῷ βαδίζων ἐντύχω τινὶ αὐτῶν, ὥσπερ τινὰ στήλην παλαιοῦ νεκροῦ ὑπτίαν ὑπὸ τοῦ χρόνου ἀνατετραμμένην παρέρχονται μηδὲ ἀναγνόντες. οἱ δὲ καὶ πόρρωθεν ἰδόντες ἑτέραν ἐκτρέπονται δυσάντητον καὶ ἀποτρόπαιον θέαμα ὄψεσθαι ὑπολαμβάνοντες τὸν οὐ πρὸ πολλοῦ σωτῆρα καὶ εὐεργέτην αὐτῶν γεγενημένον.
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ὥστε ὑπὸ τῶν κακῶν ἐπὶ ταύτην τὴν ἐσχατιὰν τραπόμενος ἐναψάμενος διφθέραν ἐργάζομαι τὴν γῆν ὑπόμισθος ὀβολῶν τεττάρων, τῇ ἐρημίᾳ καὶ τῇ δικέλλῃ προσφιλοσοφῶν. ἐνταῦθα τοῦτο γοῦν μοι δοκῶ κερδανεῖν, μηκέτι ὄψεσθαι πολλοὺς παρὰ τὴν ἀξίαν εὖ πράττοντας· ἀνιαρότερον γὰρ τοῦτό γε.

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ἤδη ποτὲ οὖν, ὦ Κρόνου καὶ Ῥέας υἱέ, τὸν βαθὺν τοῦτον ὕπνον ἀποσεισάμενος καὶ νήδυμον ὑπὲρ τὸν Ἐπιμενίδην γὰρ κεκοίμησαι — καὶ ἀναρριπίσας τὸν κεραυνὸν ἢ ἐκ τῆς Αἴτνης ἐναυσάμενος μεγάλην ποιήσας τὴν φλόγα ἐπιδείξαιό τινα χολὴν ἀνδρώδους καὶ νεανικοῦ Διός, εἰ μὴ ἀληθῆ ἐστι τὰ ὑπὸ Κρητῶν περὶ σοῦ καὶ τῆς ἐκεῖ ταφῆς μυθολογούμενα.

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τίς οὗτός ἐστιν, ὦ Ἑρμῆ, ὁ κεκραγὼς ἐκ τῆς Ἀττικῆς παρὰ τὸν Ὑμηττὸν ἐν τῇ ὑπωρείᾳ πιναρὸς ὅλος καὶ αὐχμῶν καὶ ὑποδίφθερος; σκάπτει δὲ οἶμαι ἐπικεκυφῶς· λάλος ἅνθρωπος καὶ θρασύς. ἦ που φιλόσοφός ἐστιν οὐ γὰρ ἂν οὕτως ἀσεβεῖς τοὺς λόγους διεξῄει καθʼ ἡμῶν.

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τί φῄς, ὦ πάτερ; ἀγνοεῖς Τίμωνα τὸν Ἐχεκρατίδου τὸν Κολλυτέα; οὗτός ἐστιν ὁ πολλάκις ἡμᾶς καθʼ ἱερῶν τελείων ἑστιάσας, ὁ νεόπλουτος, ὁ τὰς ὅλας ἑκατόμβας, παρʼ ᾧ λαμπρῶς ἑορτάζειν εἰώθαμεν τὰ Διάσια.

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φεῦ τῆς ἀλλαγῆς· ὁ καλὸς ἐκεῖνος, ὁ πλούσιος, περὶ ὃν οἱ τοσοῦτοι φίλοι; τί παθὼν οὖν τοιοῦτός ἐστιν, αὐχμηρός, ἄθλιος,καὶ σκαπανεὺς καὶ μισθωτός, ὡς ἔοικεν, οὕτω βαρεῖαν καταφέρων τὴν δίκελλαν;

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οὑτωσὶ μὲν εἰπεῖν, χρηστότης ἐπέτριψεν αὐτὸν καὶ φιλανθρωπία καὶ ὁ πρὸς τοὺς δεομένους ἅπαντας οἶκτος, ὡς δὲ ἀληθεῖ λόγῳ, ἄνοια καὶ εὐήθεια καὶ ἀκρισία περὶ τῶν φίλων, ὃς οὐ συνίει κόραξι καὶ λύκοις χαριζόμενος, ἀλλʼ ὑπὸ γυπῶν τοσούτων ὁ κακοδαίμων κειρόμενος τὸ ἧπαρ φίλους εἶναι αὐτοὺς καὶ ἑταίρους ᾤετο, ὑπʼ εὐνοίας τῆς πρὸς αὐτὸν χαίροντας τῇ βορᾷ· οἱ δὲ τὰ ὀστᾶ γυμνώσαντες ἀκριβῶς καὶ περιτραγόντες, εἰ δέ τις καὶ μυελὸς ἐνῆν, ἐκμυζήσαντες καὶ τοῦτον εὖ μάλα ἐπιμελῶς, ᾤχοντο αὖον αὐτὸν καὶ τὰς ῥίζας ὑποτετμημένον ἀπολιπόντες, οὐδὲ γνωρίζοντες ἔτι ἢ προσβλέποντες — πόθεν γάρ;- — ἢ ἐπικουροῦντες ἢ ἐπιδιδόντες ἐν τῷ μέρει. διὰ ταῦτα δικελλίτης καὶ διφθερίας, ὡς ὁρᾷς, ἀπολιπὼν ὑπʼ αἰσχύνης τὸ ἄστυ μισθοῦ γεωργεῖ μελαγχολῶν τοῖς κακοῖς, ὅτι οἱ πλουτοῦντες παρʼ αὐτοῦ μάλα ὑπεροπτικῶς παρέρχονται οὐδὲ τοὔνομα, εἰ Τίμων καλοῖτο, εἰδότες.

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καὶ μὴν οὐ παροπτέος ἁνὴρ οὐδὲ ἀμελητέος· εἰκότως γὰρ ἠγανάκτει δυστυχῶν ἐπεὶ καὶ ὅμοια ποιήσομεν τοῖς καταράτοις κόλαξιν ἐκείνοις ἐπιλελησμένοι ἀνδρὸς τοσαῦτα μηρία ταύρων τε καὶ αἰγῶν πιότατα καύσαντος ἡμῖν ἐπὶ τῶν βωμῶν· ἔτι γοῦν ἐν ταῖς ῥισὶ τὴν κνῖσαν αὐτῶν ἔχω. πλὴν ὑπʼ ἀσχολίας τε καὶ θορύβου πολλοῦ τῶν ἐπιορκούντων καὶ βιαζομένων καὶ ἁρπαζόντων, ἔτι δὲ καὶ φόβου τοῦ παρὰ τῶν ἱεροσυλούντων — πολλοὶ γὰρ οὗτοι καὶ δυσφύλακτοι καὶ οὐδὲ ἐπʼ ὀλίγον καταμύσαι ἡμῖν ἐφιᾶσι — πολὺν ἤδη χρόνον οὐδὲ ἀπέβλεψα ἐς τὴν Ἀττικήν, καὶ μάλιστα ἐξ οὗ φιλοσοφία καὶ λόγων ἔριδες ἐπεπόλασαν αὐτοῖς· μαχομένων γὰρ πρὸς ἀλλήλους καὶ κεκραγότων οὐδὲ ἐπακούειν ἔστι τῶν εὐχῶν ὥστε ἢ ἐπιβυσάμενον χρὴ τὰ ὦτα καθῆσθαι ἢ ἐπιτριβῆναι πρὸς αὐτῶν, ἀρετήν τινα καὶ ἀσώματα καὶ λήρους μεγάλῃ τῇ φωνῇ συνειρόντων. διὰ ταῦτά τοι καὶ τοῦτον ἀμεληθῆναι συνέβη πρὸς ἡμῶν οὐ φαῦλον ὄντα.
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ὅμως δὲ τὸν Πλοῦτον, ὦ Ἑρμῆ, παραλαβὼν ἄπιθι παρʼ αὐτὸν κατὰ τάχος· ἀγέτω δὲ ὁ Πλοῦτος καὶ τὸν Θησαυρὸν μεθʼ αὑτοῦ καὶ μενέτωσαν ἄμφω παρὰ τῷ Τίμωνι μηδὲ ἀπαλλαττέσθωσαν οὕτω ῥᾳδίως,, κἂν ὅτι μάλιστα ὑπὸ χρηστότητος αὖθις ἐκδιώκῃ αὐτοὺς τῆς οἰκίας. περὶ δὲ τῶν κολάκων ἐκείνων καὶ τῆς ἀχαριστίας ἣν ἐπεδείξαντο πρὸς αὐτόν, καὶ αὖθις μὲν σκέψομαι καὶ δίκην δώσουσιν, ἐπειδὰν τὸν κεραυνὸν ἐπισκευάσω· κατεαγμέναι γὰρ αὐτοῦ καὶ ἀπεστομωμέναι εἰσὶ δύο ἀκτῖνες αἱ μέγισται, ὁπότε φιλοτιμότερον ἠκόντισα πρῴην ἐπὶ τὸν σοφιστὴν Ἀναξαγόραν, ὃς ἔπειθε τοὺς ὁμιλητὰς μηδὲ ὅλως εἶναί τινας ἡμᾶς τοὺς θεούς. ἀλλʼ ἐκείνου μὲν διήμαρτον, — ὑπερέσχε γὰρ αὐτοῦ τὴν χεῖρα Περικλῆς — ὁ δὲ κεραυνὸς εἰς τὸ Ἀνακεῖον παρασκήψας ἐκεῖνό τε κατέφλεξε καὶ αὐτὸς ὀλίγου δεῖν συνετρίβη περὶ τῇ πέτρᾳ. πλὴν ἱκανὴ ἐν τοσούτῳ καὶ αὕτη τιμωρία ἔσται αὐτοῖς, ὑπερπλουτοῦντα τὸν Τίμωνα ὁρῶσιν.

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οἷον ἦν τὸ μέγα κεκραγέναι καὶ ὀχληρὸν εἶναι καὶ θρασύν. οὐ τοῖς δικαιολογοῦσι μόνοις, ἀλλὰ καί τοῖς εὐχομένοις τοῦτο χρήσιμον· ἰδοὺ γέ τοι αὐτίκα μάλα πλούσιος ἐκ πενεστάτου καταστήσεται ὁ Τίμων βοήσας καὶ παρρησιασάμενος ἐν τῇ εὐχῇ καὶ ἐπιστρέψας τὸν Δία· εἰ δὲ σιωπῇ ἔσκαπτεν ἐπικεκυθώς, ἔτι ἂν ἔσκαπτεν ἀμελούμενος.

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ἀλλʼ ἐγὼ οὐκ ἂν ἀπέλθοιμι, ὦ Ζεῦ, παρʼ αὐτόν.

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διὰ τί, ὦ ἄριστε Πλοῦτε, καὶ ταῦτα ἐμοῦ κελεύσαντος;

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ὅτι νὴ Δία ὕβριζεν εἰς ἐμὲ καὶ ἐξεφόρει καὶ ἐς πολλὰ κατεμέριζε, καὶ ταῦτα πατρῷον αὐτῷ φίλον ὄντα, καὶ μονονουχὶ δικράνοις ἐξεώθει με τῆς οἰκίας καθάπερ οἱ τὸ πῦρ ἐκ τῶν χειρῶν ἀπορριπτοῦντες. αὖθις οὖν ἀπέλθω παρασίτοις καὶ κόλαξι καὶ ἑταίραις παραδοθησόμενος; ἐπʼ ἐκείνους, ὦ Ζεῦ, πέμπε με τοὺς ἡσθησομένους τῇ δωρεᾷ,τοὺς περιέψοντας, οἷς τίμιος ἐγὼ καὶ περιπόθητος· οὗτοι δὲ οἱ λάροι τῇ πενίᾳ συνέστωσαν, ἣν προτιμῶσιν ἡμῶν, καὶ διφθέραν παρʼ αὐτῆς λαβόντες καὶ δίκελλαν ἀγαπάτωσαν ἄθλιοι τέτταρας ὀβολοὺς ἀποφέροντες, οἱ δεκαταλάντους δωρεὰς ἀμελητὶ προϊέμενοι.

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οὐδὲν ἔτι τοιοῦτον ὁ Τίμων ἐργάσεται περὶ σέ· πάνυ γὰρ αὐτὸν ἡ δίκελλα πεπαιδαγώγηκεν, εἰ μὴ παντάπασιν ἀνάλγητός ἐστι τὴν ὀσφῦν, ὡς χρῆν σὲ ἀντὶ τῆς πενίας προαιρεῖσθαι. σὺ μέντοι πάνυ μεμψίμοιρος εἶναί μοι δοκεῖς, ὃς νῦν μὲν τὸν Τίμωνα αἰτιᾷ, διότι σοι τὰς θύρας ἀναπετάσας ἠφίει περινοστεῖν ἐλευθέρως οὔτε ἀποκλείων οὔτε ζηλοτυπῶν ἄλλοτε δὲ τοὐναντίον ἠγανάκτεις κατὰ τῶν πλουσίων κατακεκλεῖσθαι λέγων πρὸς αὐτῶν ὑπὸ μοχλοῖς καὶ κλεισὶ καὶ σημείων ἐπιβολαῖς, ὡς μηδὲ παρακύψαι σοι ἐς τὸ φῶς δυνατὸν εἶναι. ταῦτα γοῦν ἀπωδύρου πρός με, ἀποπνίγεσθαι λέγων ἐν πολλῷ τῷ σκότῳ· καὶ διὰ τοῦτο ὠχρὸς ἡμῖν ἐφαίνου καὶ φροντίδος ἀνάπλεως, συνεσπακὼς τοὺς δακτύλους πρὸς τὸ ἔθος τῶν λογισμῶν καὶ ἀποδράσεσθαι ἀπειλῶν, εἰ καιροῦ λάβοιο, παρʼ αὐτῶν καὶ ὅλως τὸ πρᾶγμα ὑπέρδεινον ἐδόκει σοι, ἐν χαλκῷ ἢ σιδηρῷ τῷ θαλάμῳ καθάπερ τὴν Δανάην παρθενεύεσθαι ὑπʼ ἀκριβέσι καὶ παμπονήροις παιδαγωγοῖς ἀνατρεφόμενον, τῷ Τόκῳ καὶ τῷ Λογισμῷ.

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ἄτοπα γοῦν ποιεῖν ἔφασκες αὐτοὺς ἐρῶντας μὲν εἰς ὑπερβολήν, ἐξὸν δὲ ἀπολαύειν οὐ τολμῶντας, οὐδὲ ἐπʼ ἀδείας χρωμένους τῷ ἔρωτι κυρίους γε ὄντας, ἀλλὰ φυλάττειν ἐγρηγορότας, ἐς τὸ σημεῖον καὶ τὸν μοχλὸν ἀσκαρδαμυκτὶ βλέποντας, ἱκανὴν ἀπόλαυσιν οἰομένους οὐ τὸ αὐτοὺς ἀπολαύειν ἔχειν, ἀλλὰ τὸ μηδενὶ μεταδιδόναι τῆς ἀπολαύσεως, καθάπερ τὴν ἐν τῇ φάτνῃ κύνα μήτε αὐτὴν ἐσθίουσαν τῶν κριθῶν μήτε τῷ ἵππῳ πεινῶντι ἐπιτρέπουσαν. καὶ προσέτι γε καὶ κατεγέλας αὐτῶν φειδομένων καὶ φυλαττόντων καὶ τὸ καινότατον αὑτοὺς ζηλοτυπούντων, ἀγνοούντων δὲ ὡς κατάρατος οἰκέτης ἢ οἰκονόμος πεδότριψ ὑπεισιὼν λαθραίως ἐμπαροινήσει, τὸν κακοδαίμονα καὶ ἀνέραστον δεσπότην πρὸς ἀμαυρόν τι καὶ μικρόστομον λυχνίδιον καὶ διψαλέον θρυαλλίδιον ἐπαγρυπνεῖν ἐάσας τοῖς τόκοις. πῶς οὖν οὐκ ἄδικα ταῦτά σου, πάλαι μὲν ἐκεῖνα αἰτιᾶσθαι, νῦν δὲ τῷ Τίμωνι τὰ ἐναντία ἐπικαλεῖν;

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καὶ μὴν εἴ γε τἀληθὲς ἐξετάζοις, ἄμφω σοι εὔλογα δόξω ποιεῖν· τοῦ τε γὰρ Τίμωνος τὸ πάνυ τοῦτο ἀνειμένον ἀμελὲς καὶ οὐκ εὐνοϊκὸν ὡς πρὸς ἐμὲ εἰκότως ἂν δοκοίη· τούς τε αὖ κατάκλειστον ἐν θύραις καὶ σκότῳ φυλάττοντας, ὅπως αὐτοῖς παχύτερος γενοίμην καὶ πιμελὴς καὶ ὑπέρογκος ἐπιμελουμένους, οὔτε προσαπτομένους αὐτοὺς οὔτε ἐς τὸ φῶς προάγοντας, ὡς μηδὲ ὀφθείην πρός τινος, ἀνοήτους ἐνόμιζον εἶναι καὶ ὑβριστάς, οὐδὲν ἀδικοῦντά με ὑπὸ τοσούτοις δεσμοῖς κατασήποντας, οὐκ εἰδότας ὡς μετὰ μικρὸν ἀπίασιν ἄλλῳ τινὶ τῶν εὐδαιμόνων με καταλιπόντες.

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ἤδη ποτὲ οὖν, ὦ Κρόνου καὶ Ῥέας υἱέ, τὸν βαθὺν τοῦτον ὕπνον ἀποσεισάμενος καὶ νήδυμον — ὑπὲρ τὸν Ἐπιμενίδην γὰρ κεκοίμησαι — καὶ ἀναρριπίσας τὸν κεραυνὸν ἢ ἐκ τῆς ΑἴτνηςΑἴτνης Faber: Οἴτης MSS. ἐναυσάμενος μεγάλην ποιήσας τὴν φλόγα ἐπιδείξαιό τινα χολὴν ἀνδρώδους καὶ νεανικοῦ Διός, εἰ μὴ ἀληθῆ ἐστι τὰ ὑπὸ Κρητῶν περὶ σοῦ καὶ τῆς ἐκεῖ ταφῆς μυθολογούμενα.

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τίς οὗτός ἐστιν, ὦ Ἑρμῆ, ὁ κεκραγὼς ἐκ τῆς Ἀττικῆς παρὰ τὸν Ὑμηττὸν ἐν τῇ ὑπωρείᾳ πιναρὸς ὅλος καὶ αὐχμῶν καὶ ὑποδίφθερος; σκάπτει δὲ οἶμαι ἐπικεκυφώς· λάλος ἄνθρωπος καὶ θρασύς. ἦ που φιλόσοφός ἐστιν· οὐ γὰρ ἂν οὕτως ἀσεβεῖς τοὺς λόγους διεξῄει καθʼ ἡμῶν.

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τί φής, ὦ πάτερ; ἀγνοεῖς Τίμωνα τὸν Ἐχεκρατίδου τὸν Κολλυτέα;Καλυττέα The MSS. have Καλυττέα here, and Κολυττεύς in 44 and 50. οὗτός ἐστιν ὁ πολλάκις ἡμᾶς καθʼ ἱερῶν τελείων ἑστιάσας, ὁ νεόπλουτος, ὁ τὰς ὅλας ἑκατόμβας, παρʼ ᾧ λαμπρῶς ἑορτάζειν εἰώθαμεν τὰ Διάσια.

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φεῦ τῆς ἀλλαγῆς· ὁ καλὸς ἐκεῖνος, ὁ πλούσιος, περὶ ὃν οἱ τοσοῦτοι φίλοι; τί παθὼν οὖν τοιοῦτός ἐστιν, αὐχμηρός, ἄθλιος,ἅθλιος A.M H.: ἄθλιος MSS. καὶ σκαπανεὺς καὶ μισθωτός, ὡς ἔοικεν, οὕτω βαρεῖαν καταφέρων τὴν δίκελλαν;

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οὑτωσὶ μὲν εἰπεῖν, χρηστότης ἐπέτριψεν αὐτὸν καὶ φιλανθρωπία καὶ ὁ πρὸς τοὺς δεομένους ἅπαντας οἶκτος, ὡς δὲ ἀληθεῖ λόγῳ, ἄνοια καὶ εὐήθεια καὶ ἀκρισία περὶ τῶν φίλων, ὃς οὐ συνίει κόραξι καὶ λύκοις χαριζόμενος, ἀλλʼ ὑπὸ γυπῶν τοσούτων ὁ κακοδαίμων κειρόμενος τὸ ἧπαρ φίλους εἶναι αὐτοὺς καὶ ἑταίρους ᾤετο, ὑπʼ εὐνοίας τῆς πρὸς αὐτὸν χαίροντας τῇ βορᾷ· οἱ δὲ τὰ ὀστᾶ γυμνώσαντες ἀκριβῶς καὶ περιτραγόντες, εἰ δέδὲ Struve: not in MSS. τις καὶ μυελὸς ἐνῆν, ἐκμυζήσαντες καὶ τοῦτον εὖ μάλα ἐπιμελῶς, ᾤχοντο αὖον αὐτὸν καὶ τὰς ῥίζας ὑποτετμημένον ἀπολιπόντες, οὐδὲ γνωρίζοντες ἔτι ἢ προσβλέποντες — πόθεν γάρ; — ἢ ἐπικουροῦντες ἢ ἐπιδιδόντες ἐν τῷ μέρει. διὰ ταῦτα δικελλίτης καὶ διφθερίας, ὡς ὁρᾷς, ἀπολιπὼν ὑπʼ αἰσχύνης τὸ ἄστυ μισθοῦ γεωργεῖ μελαγχολῶν τοῖς κακοῖς, ὅτι οἱ πλουτοῦντες παρʼ αὐτοῦ μάλα ὑπεροπτικῶς παρέρχονται οὐδὲ τοὔνομα, εἰ Τίμων καλοῖτο, εἰδότες.

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καὶ μὴν οὐ παροπτέος ἁνὴρ οὐδὲ ἀμελητέος· εἰκότως γὰρ ἠγανάκτει δυστυχῶν· ἐπεὶ καὶ ὅμοια ποιήσομεν τοῖς καταράτοις κόλαξιν ἐκείνοις ἐπιλελησμένοι ἀνδρὸς τοσαῦτα μηρία ταύρων τε καὶ αἰγῶν πιότατα καύσαντος ἡμῖν ἐπὶ τῶν βωμῶν· ἔτι γοῦν ἐν ταῖς ῥισὶ τὴν κνῖσαν αὐτῶν ἔχω. πλὴν ὑπʼ ἀσχολίας τε καὶ θορύβου πολλοῦ τῶν ἐπιορκούντων καὶ βιαζομένων καὶ ἁρπαζόντων, ἔτι δὲ καὶ φόβου τοῦ παρὰ τῶν ἱεροσυλούντων — πολλοὶ γὰρ οὗτοι καὶ δυσφύλακτοι καὶ οὐδὲ ἐπʼ ὀλίγον καταμύσαι ἡμῖν ἐφιᾶσι — πολὺν ἤδη χρόνον οὐδὲ ἀπέβλεψα ἐς τὴν Ἀττικήν, καὶ μάλιστα ἐξ οὗ φιλοσοφία καὶ λόγων ἔριδες ἐπεπόλασαν αὐτοῖς· μαχομένων γὰρ πρὸς ἀλλήλους καὶ κεκραγότων οὐδὲ ἐπακούειν ἔστι τῶν εὐχῶν· ὥστε ἢ ἐπιβυσάμενον χρὴ τὰ ὦτα καθῆσθαι ἢ ἐπιτριβῆναι πρὸς αὐτῶν, ἀρετήν τινα καὶ ἀσώματα καὶ λήρους μεγάλῃ τῇ φωνῇ συνειρόντων. διὰ ταῦτά τοι καὶ τοῦτον ἀμεληθῆναι συνέβη πρὸς ἡμῶν οὐ φαῦλον ὄντα.
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ὅμως δὲ τὸν Πλοῦτον, ὦ Ἑρμῆ, παραλαβὼν ἄπιθι παρʼ αὐτὸν κατὰ τάχος· ἀγέτω δὲ ὁ Πλοῦτος καὶ τὸν Θησαυρὸν μεθʼ αὑτοῦμεθ' αὑτοῦ Bekker: μετ' αὐτοῦ MSS. καὶ μενέτωσαν ἄμφω παρὰ τῷ Τίμωνι μηδὲ ἀπαλλαττέσθωσαν οὕτω ῥᾳδίως, κἂν ὅτι μάλιστα ὑπὸ χρηστότητος αὖθις ἐκδιώκῃ αὐτοὺς τῆς οἰκίας. περὶ δὲ τῶν κολάκων ἐκείνων καὶ τῆς ἀχαριστίας ἣν ἐπεδείξαντο πρὸς αὐτόν, καὶ αὖθις μὲν σκέψομαι καὶ δίκην δώσουσιν, ἐπειδὰν τὸν κεραυνὸν ἐπισκευάσω· κατεαγμέναι γὰρ αὐτοῦ καὶ ἀπεστομωμέναι εἰσὶ δύο ἀκτῖνες αἱ μέγισται, ὁπότε φιλοτιμότερον ἠκόντισα πρῴην ἐπὶ τὸν σοφιστὴν Ἀναξαγόραν, ὃς ἔπειθε τοὺς ὁμιλητὰς μηδὲ ὅλως εἶναί τινας ἡμᾶς τοὺς θεούς. ἀλλʼ ἐκείνου μὲν διήμαρτον, — ὑπερέσχε γὰρ αὐτοῦ τὴν χεῖρα Περικλῆς — ὁ δὲ κεραυνὸς εἰς τὸ Ἀνακεῖον παρασκήψας ἐκεῖνό τε κατέφλεξε καὶ αὐτὸς ὀλίγου δεῖν συνετρίβη περὶ τῇ πέτρᾳ. πλὴν ἱκανὴ ἐν τοσούτῳ καὶ αὕτη τιμωρία ἔσται αὐτοῖς, ὑπερπλουτοῦντα τὸν Τίμωνα ὁρῶσιν.

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οἷον ἦν τὸ μέγα κεκραγέναι καὶ ὀχληρὸν εἶναι καὶ θρασύν. οὐ τοῖς δικαιολογοῦσι μόνοις, ἀλλὰ καὶ τοῖς εὐχομένοις τοῦτο χρήσιμον· ἰδού γέ τοι αὐτίκα μάλα πλούσιος ἐκ πενεστάτου καταστήσεται ὁ Τίμων βοήσας καὶ παρρησιασάμενος ἐν τῇ εὐχῇ καὶ ἐπιστρέψας τὸν Δία· εἰ δὲ σιωπῇ ἔσκαπτεν ἐπικεκυφώς, ἔτι ἂν ἔσκαπτεν ἀμελούμενος.

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ἀλλʼ ἐγὼ οὐκ ἂν ἀπέλθοιμι, ὦ Ζεῦ, παρʼ αὐτόν.

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διὰ τί, ὦ ἄριστε Πλοῦτε, καὶ ταῦτα ἐμοῦ κελεύσαντος;

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ὅτι νὴ Δία ὕβριζεν εἰς ἐμὲ καὶ ἐξεφόρει καὶ ἐς πολλὰ κατεμέριζε, καὶ ταῦτα πατρῷον αὐτῷ φίλον ὄντα, καὶ μονονουχὶ δικράνοις ἐξεώθει με τῆς οἰκίας καθάπερ οἱ τὸ πῦρ ἐκ τῶν χειρῶν ἀπορριπτοῦντες. αὖθις οὖν ἀπέλθω παρασίτοις καὶ κόλαξι καὶ ἑταίραις παραδοθησόμενος; ἐπʼ ἐκείνους, ὦ Ζεῦ, πέμπε με τοὺς ἡσθησομένους τῇ δωρεᾷ,ἡσθησομένους τῇ δωρεᾷ Herwerden: αἰσθησομένους τῆς δωρεᾶς MSS. τοὺς περιέψοντας, οἷς τίμιος ἐγὼ καὶ περιπόθητος· οὗτοι δὲ οἱ λάροι τῇ πενίᾳ συνέστωσαν, ἣν προτιμῶσιν ἡμῶν, καὶ διφθέραν παρʼ αὐτῆς λαβόντες καὶ δίκελλαν ἀγαπάτωσαν ἄθλιοι τέτταρας ὀβολοὺς ἀποφέροντες, οἱ δεκαταλάντους δωρεὰς ἀμελητὶ προϊέμενοι.

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οὐδὲν ἔτι τοιοῦτον ὁ Τίμων ἐργάσεται περὶ σέ· πάνυ γὰρ αὐτὸν ἡ δίκελλα πεπαιδαγώγηκεν, εἰ μὴ παντάπασιν ἀνάλγητός ἐστι τὴν ὀσφῦν, ὡς χρῆν σὲ ἀντὶ τῆς πενίας προαιρεῖσθαι. σὺ μέντοι πάνυ μεμψίμοιρος εἶναί μοι δοκεῖς, ὃς νῦν μὲν τὸν Τίμωνα αἰτιᾷ, διότι σοι τὰς θύρας ἀναπετάσας ἠφίει περινοστεῖν ἐλευθέρως οὔτε ἀποκλείων οὔτε ζηλοτυπῶν· ἄλλοτε δὲ τοὐναντίον ἠγανάκτεις κατὰ τῶν πλουσίων κατακεκλεῖσθαι λέγων πρὸς αὐτῶν ὑπὸ μοχλοῖς καὶ κλεισὶ καὶ σημείων ἐπιβολαῖς, ὡς μηδὲ παρακῦψαί σοι ἐς τὸ φῶς δυνατὸν εἶναι. ταῦτα γοῦν ἀπωδύρου πρός με, ἀποπνίγεσθαι λέγων ἐν πολλῷ τῷ σκότῳ· καὶ διὰ τοῦτο ὠχρὸς ἡμῖν ἐφαίνου καὶ φροντίδος ἀνάπλεως, συνεσπακὼς τοὺς δακτύλους πρὸς τὸ ἔθος τῶν λογισμῶν καὶ ἀποδράσεσθαι ἀπειλῶν, εἰ καιροῦ λάβοιο, παρʼ αὐτῶν· καὶ ὅλως τὸ πρᾶγμα ὑπέρδεινον ἐδόκει σοι, ἐν χαλκῷ ἢ σιδηρῷ τῷ θαλάμῳ καθάπερ τὴν Δανάην παρθενεύεσθαι ὑπʼ ἀκριβέσι καὶ παμπονήροις παιδαγωγοῖς ἀνατρεφόμενον, τῷ Τόκῳ καὶ τῷ Λογισμῷ.

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ἄτοπα γοῦν ποιεῖν ἔφασκες αὐτοὺς ἐρῶντας μὲν εἰς ὑπερβολήν, ἐξὸν δὲ ἀπολαύειν οὐ τολμῶντας, οὐδὲ ἐπʼ ἀδείας χρωμένους τῷ ἔρωτι κυρίους γε ὄντας, ἀλλὰ φυλάττειν ἐγρηγορότας, ἐς τὸ σημεῖον καὶ τὸν μοχλὸν ἀσκαρδαμυκτὶ βλέποντας, ἱκανὴν ἀπόλαυσιν οἰομένους οὐ τὸ αὐτοὺς ἀπολαύειν ἔχειν, ἀλλὰ τὸ μηδενὶ μεταδιδόναι τῆς ἀπολαύσεως, καθάπερ τὴν ἐν τῇ φάτνῃ κύνα μήτε αὐτὴν ἐσθίουσαν τῶν κριθῶν μήτε τῷ ἵππῳ πεινῶντι ἐπιτρέπουσαν. καὶ προσέτι γε καὶ κατεγέλας αὐτῶν φειδομένων καὶ φυλαττόντων καὶ τὸ καινότατον αὑτοὺς ζηλοτυπούντων, ἀγνοούντων δὲ ὡς κατάρατος οἰκέτης ἢ οἰκονόμος πεδότριψ ὑπεισιὼν λαθραίως ἐμπαροινήσει, τὸν κακοδαίμονα καὶ ἀνέραστον δεσπότην πρὸς ἀμαυρόν τι καὶ μικρόστομον λυχνίδιον καὶ διψαλέον θρυαλλίδιον ἐπαγρυπνεῖν ἐάσας τοῖς τόκοις. πῶς οὖν οὐκ ἄδικα ταῦτά σου, πάλαι μὲν ἐκεῖνα αἰτιᾶσθαι, νῦν δὲ τῷ Τίμωνι τὰ ἐναντία ἐπικαλεῖν;

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καὶ μὴν εἴ γε τἀληθὲς ἐξετάζοις, ἄμφω σοι εὔλογα δόξω ποιεῖν· τοῦ τε γὰρ Τίμωνος τὸ πάνυ τοῦτο ἀνειμένον ἀμελὲς καὶ οὐκ εὐνοϊκὸν ὡς πρὸς ἐμὲ εἰκότως ἂν δοκοίη· τούς τε αὖ κατάκλειστον ἐν θύραιςθύραις Text suspected. θίβαις second Aldine: θήκαις Faber, Brodaeus. καὶ σκότῳ φυλάττοντας, ὅπως αὐτοῖς παχύτερος γενοίμην καὶ πιμελὴς καὶ ὑπέρογκος ἐπιμελουμένους, οὔτε προσαπτομένους αὐτοὺς οὔτε ἐς τὸ φῶς προάγοντας, ὡς μηδὲ ὀφθείην πρός τινος, ἀνοήτους ἐνόμιζον εἶναι καὶ ὑβριστάς, οὐδὲν ἀδικοῦντά με ὑπὸ τοσούτοις δεσμοῖς κατασήποντας, οὐκ εἰδότας ὡς μετὰ μικρὸν ἀπίασιν ἄλλῳ τινὶ τῶν εὐδαιμόνων με καταλιπόντες.

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οὔτʼ οὖν ἐκείνους οὔτε τοὺς πάνυ προχείρους εἰς ἐμὲ τούτους ἐπαινῶ, ἀλλὰ τούς, ὅπερ ἄριστόν ἐστι, μέτρον ἐπιθήσοντας τῷ πράγματι καὶ μήτε ἀφεξομένους τὸ παράπαν μήτε προησομένους τὸ ὅλον.

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σκόπει γάρ, ὦ Ζεῦ, πρὸς τοῦ Διός. εἴ τις νόμῳ γήμας γυναῖκα νέαν καὶ καλὴν ἔπειτα μήτε φυλάττοι μήτε ζηλοτυποῖ τὸ παράπαν, ἀφιεὶς καὶ βαδίζειν ἔνθα ἐθέλοι νύκτωρ καὶ μεθʼ ἡμέραν καὶ συνεῖναι τοῖς βουλομένοις, μᾶλλον δὲ αὐτὸς ἀπάγοι μοιχευθησομένην ἀνοίγων τὰς θύρας καὶ μαστροπεύων καὶ πάντας ἐπʼ αὐτὴν καλῶν, ἆρα ὁ τοιοῦτος ἐρᾶν δόξειεν ἄν; οὐ σύ γε, ὦ Ζεῦ, τοῦτο φαίης ἄν, ἐρασθεὶς πολλάκις.

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σκόπει γάρ, ὦ Ζεῦ, πρὸς τοῦ Διός. εἴ τις νόμῳ γήμας γυναῖκα νέαν καὶ καλὴν ἔπειτα μήτε φυλάττοι μήτε ζηλοτυποῖ τὸ παράπαν, ἀφιεὶς καὶ βαδίζειν ἔνθα ἐθέλοι νύκτωρ καὶ μεθʼ ἡμέραν καὶ συνεῖναι τοῖς βουλομένοις, μᾶλλον δὲ αὐτὸς ἀπάγοι μοιχευθησομένην ἀνοίγων τὰς θύρας καὶ μαστροπεύων καὶ πάντας ἐπʼ αὐτὴν καλῶν, ἆρα ὁ τοιοῦτος ἐρᾶν δόξειεν ἄν; οὐ σύ γε, ὦ Ζεῦ, τοῦτο φαίης ἄν, ἐρασθεὶς πολλάκις.

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εἰ δέ τις ἔμπαλιν ἐλευθέραν γυναῖκα εἰς τὴν οἰκίαν νόμῳ παραλαβὼν ἐπʼ ἀρότῳ παίδων γνησίων, ὁ δὲ μήτε αὐτὸς προσάπτοιτο ἀκμαίας καὶ καλῆς παρθένου μήτε ἄλλῳ προσβλέπειν ἐπιτρέποι, ἄγονον δὲ καὶ στεῖραν κατακλείσας παρθενεύοι, καὶ ταῦτα ἐρᾶν φάσκων καὶ δῆλος ὢν ἀπὸ τῆς χρόας καὶ τῆς σαρκὸς ἐκτετηκυίας καὶ τῶν ὀφθαλμῶν ὑποδεδυκότων, ἔσθʼ ὅπως ὁ τοιοῦτος οὐ παραπαίειν δόξειεν ἄν, δέον παιδοποιεῖσθαι καὶ ἀπολαύειν τοῦ γάμου, καταμαραίνων εὐπρόσωπον οὕτω καὶ ἐπέραστον κόρην καθάπερ ἱέρειαν τῇ Θεσμοφόρῳ τρέφων διὰ παντὸς τοῦ βίου; ταῦτα καὶ αὐτὸς ἀγανακτῶ, πρὸς ἐνίων μὲν ἀτίμως λακτιζόμενος καὶ λαφυσσόμενος καὶ ἐξαντλούμενος, ὑπʼ ἐνίων δὲ ὥσπερ στιγματίας δραπέτης πεπεδημένος.

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εἰ δέ τις ἔμπαλιν ἐλευθέραν γυναῖκα εἰς τὴν οἰκίαν νόμῳ παραλαβὼν ἐπʼ ἀρότῳ παίδων γνησίων, ὁ δὲ μήτε αὐτὸς προσάπτοιτο ἀκμαίας καὶ καλῆς παρθένου μήτε ἄλλῳ προσβλέπειν ἐπιτρέποι, ἄγονον δὲ καὶ στεῖραν κατακλείσας παρθενεύοι, καὶ ταῦτα ἐρᾶν φάσκων καὶ δῆλος ὢν ἀπὸ τῆς χρόας καὶ τῆς σαρκὸς ἐκτετηκυίας καὶ τῶν ὀφθαλμῶν ὑποδεδυκότων, ἔσθʼ ὅπως ὁ τοιοῦτος οὐ παραπαίειν δόξειεν ἄν, δέον παιδοποιεῖσθαι καὶ ἀπολαύειν τοῦ γάμου, καταμαραίνων εὐπρόσωπον οὕτω καὶ ἐπέραστον κόρην καθάπερ ἱέρειαν τῇ Θεσμοφόρῳ τρέφων διὰ παντὸς τοῦ βίου; ταῦτα καὶ αὐτὸς ἀγανακτῶ, πρὸς ἐνίων μὲν ἀτίμως λακτιζόμενος καὶ λαφυσσόμενος καὶ ἐξαντλούμενος, ὑπʼ ἐνίων δὲ ὥσπερ στιγματίας δραπέτης πεπεδημένος.

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τί οὖν ἀγανακτεῖς κατʼ αὐτῶν; διδόασι γὰρ ἄμφω καλὴν τὴν δίκην, οἱ μὲν ὥσπερ ὁ Τάνταλος ἄποτοι καὶ ἄγευστοι καὶ ξηροὶ τὸ στόμα, ἐπικεχηνότες μόνον τῷ χρυσίῳ, οἱ δὲ καθάπερ ὁ Φινεὺς ἀπὸ τῆς φάρυγγος τὴν τροφὴν ὑπὸ τῶν Ἁρπυιῶν ἀφαιρούμενοι. ἀλλʼ ἄπιθι ἤδη σωφρονεστέρῳ παρὰ πολὺ τῷ Τίμωνι ἐντευξόμενος.

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ἐκεῖνος γάρ ποτε παύσεται ὥσπερ ἐκ κοφίνου τετρυπημένου, πρὶν ὅλως εἰσρυῆναί με, κατὰ σπουδὴν ἐξαντλῶν, φθάσαι βουλόμενος τὴν ἐπιρροήν, μὴ ὑπέραντλος εἰσπεσὼν ἐπικλύσω αὐτόν; ὥστε ἐς τὸν τῶν Δαναΐδων πίθον ὑδροφορήσειν μοι δοκῶ καὶ μάτην ἐπαντλήσειν, τοῦ κύτους μὴ στέγοντος, ἀλλὰ πρὶν εἰσρυῆναι σχεδὸν ἐκχυθησομένου τοῦ ἐπιρρέοντος· οὕτως εὐρύτερον τὸ πρὸς τὴν ἔκχυσιν κεχηνὸς τοῦ πίθου καὶ ἀκώλυτος ἡ ἔξοδος.

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τί οὖν ἀγανακτεῖς κατʼ αὐτῶν; διδόασι γὰρ ἄμφω καλὴν τὴν δίκην, οἱ μὲν ὥσπερ ὁ Τάνταλος ἄποτοι καὶ ἄγευστοι καὶ ξηροὶ τὸ στόμα, ἐπικεχηνότες μόνον τῷ χρυσίῳ, οἱ δὲ καθάπερ ὁ Φινεὺς ἀπὸ τῆς φάρυγγος τὴν τροφὴν ὑπὸ τῶν Ἁρπυιῶν ἀφαιρούμενοι. ἀλλʼ ἄπιθι ἤδη σωφρονεστέρῳ παρὰ πολὺ τῷ Τίμωνι ἐντευξόμενος.

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ἐκεῖνος γάρ ποτε παύσεται ὥσπερ ἐκ κοφίνου τετρυπημένου, πρὶν ὅλως εἰσρυῆναί με, κατὰ σπουδὴν ἐξαντλῶν, φθάσαι βουλόμενος τὴν ἐπιρροήν, μὴ ὑπέραντλος εἰσπεσὼν ἐπικλύσω αὐτόν; ὥστε ἐς τὸν τῶν Δαναΐδων πίθον ὑδροφορήσειν μοι δοκῶ καὶ μάτην ἐπαντλήσειν, τοῦ κύτους μὴ στέγοντος, ἀλλὰ πρὶν εἰσρυῆναι σχεδὸν ἐκχυθησομένου τοῦ ἐπιρρέοντος· οὕτως εὐρύτερον τὸ πρὸς τὴν ἔκχυσιν κεχηνὸς τοῦ πίθου καὶ ἀκώλυτος ἡ ἔξοδος.

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οὐκοῦν εἰ μὴ ἐμφράξεται τὸ κεχηνὸς τοῦτο καὶ ἔσται ἅπαξ ἀναπεπταμένον, ἐκχυθέντος ἐν βραχεῖ σου ῥᾳδίως εὑρήσει τὴν διφθέραν αὖθις καὶ τὴν δίκελλαν ἐν τῇ τρυγὶ τοῦ πίθου. ἀλλʼ ἄπιτε ἤδη καὶ πλουτίζετε αὐτόν σὺ δὲ μέμνησο, ὦ Ἑρμῆ, ἐπανιὼν πρὸς ἡμᾶς ἄγειν τοὺς Κύκλωπας ἐκ τῆς Αἴτνης, ὅπως τὸν κεραυνὸν ἀκονήσαντες ἐπισκευάσωσιν· ὡς ἤδη γε τεθηγμένου αὐτοῦ δεησόμεθα.

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οὐκοῦν εἰ μὴ ἐμφράξεται τὸ κεχηνὸς τοῦτο καὶ ἔσται ἅπαξἔσται ἅπαξ Α.Μ.Η.: ἐσ τὸ ἅπαξ MSS.: τὸ εἰσάπξ Cobet. ἀναπεπταμένον, ἐκχυθέντος ἐν βραχεῖ σου ῥᾳδίως εὑρήσει τὴν διφθέραν αὖθις καὶ τὴν δίκελλαν ἐν τῇ τρυγὶ τοῦ πίθου. ἀλλʼ ἄπιτε ἤδη καὶ πλουτίζετε αὐτόν· σὺ δὲ μέμνησο, ὦ Ἑρμῆ, ἐπανιὼν πρὸς ἡμᾶς ἄγειν τοὺς Κύκλωπας ἐκ τῆς Αἴτνης, ὅπως τὸν κεραυνὸν ἀκονήσαντες ἐπισκευάσωσιν· ὡς ἤδη γε τεθηγμένου αὐτοῦ δεησόμεθα.

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προΐωμεν, ὦ Πλοῦτε. τί τοῦτο; ὑποσκάζεις; ἐλελήθεις με, ὦ γεννάδα, οὐ τυφλὸς μόνον ἀλλὰ καὶ χωλὸς ὤν.

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οὐκ ἀεὶ τοῦτο, ὦ Ἑρμῆ, ἀλλʼ ὁπόταν μὲν ἀπίω παρά τινα πεμφθεὶς ὑπὸ τοῦ Διός, οὐκ οἶδʼ ὅπως βραδύς εἰμι καὶ χωλὸς ἀμφοτέροις, ὡς μόγις τελεῖν ἐπὶ τὸ τέρμα, προγηράσαντος ἐνίοτε τοῦ περιμένοντος, ὁπόταν δὲ ἀπαλλάττεσθαι δέῃ, πτηνὸν ὄψει, πολὺ τῶν ὀνείρων ὠκύτερον· ἅμα γοῦν ἔπεσεν ἡ ὕσπληγξ, κἀγὼ ἤδη ἀνακηρύττομαι νενικηκώς, ὑπερπηδήσας τὸ στάδιον οὐδὲ ἰδόντων ἐνίοτε τῶν θεατῶν.

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οὐκ ἀληθῆ ταῦτα φῄς· ἐγὼ γέ τοι πολλοὺς ἂν εἰπεῖν ἔχοιμί σοι χθὲς μὲν οὐδὲ ὀβολὸν ὥστε πρίασθαι βρόχον ἐσχηκότας, ἄφνω δὲ τήμερον πλουσίους καὶ πολυτελεῖς ἐπὶ λευκοῦ ζεύγους ἐξελαύνοντας, οἷς οὐδὲ κἂν ὄνος ὑπῆρξε πώποτε. καὶ ὅμως πορφυροῖ καὶ χρυσόχειρες περιέρχονται οὐδʼ αὐτοὶ πιστεύοντες οἶμαι ὅτι μὴ ὄναρ πλουτοῦσιν.

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οὐκ ἀεὶ τοῦτο, ὦ Ἑρμῆ, ἀλλʼ ὁπόταν μὲν ἀπίω παρά τινα πεμφθεὶς ὑπὸ τοῦ Διός, οὐκ οἶδʼ ὅπως βραδύς εἰμι καὶ χωλὸς ἀμφοτέροις, ὡς μόγις τελεῖν ἐπὶ τὸ τέρμα, προγηράσαντος ἐνίοτε τοῦ περιμένοντος, ὁπόταν δὲ ἀπαλλάττεσθαι δέῃ, πτηνὸν ὄψει, πολὺ τῶν ὀνείρων ὠκύτερον· ἅμα γοῦν ἔπεσεν ἡ ὕσπληγξ, κἀγὼ ἤδη ἀνακηρύττομαι νενικηκώς, ὑπερπηδήσας τὸ στάδιον οὐδὲ ἰδόντων ἐνίοτε τῶν θεατῶν.

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οὐκ ἀληθῆ ταῦτα φής· ἐγώ γέ τοι πολλοὺς ἂν εἰπεῖν ἔχοιμί σοι χθὲς μὲν οὐδὲ ὀβολὸν ὥστε πρίασθαι βρόχον ἐσχηκότας, ἄφνω δὲ τήμερον πλουσίους καὶ πολυτελεῖς ἐπὶ λευκοῦ ζεύγους ἐξελαύνοντας, οἷς οὐδὲ κἂν ὄνος ὑπῆρξε πώποτε. καὶ ὅμως πορφυροῖ καὶ χρυσόχειρες περιέρχονται οὐδʼ αὐτοὶ πιστεύοντες οἶμαι ὅτι μὴ ὄναρ πλουτοῦσιν.

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ἑτεροῖον τοῦτʼ ἐστίν, ὦ Ἑρμῆ, καὶ οὐχὶ τοῖς ἐμαυτοῦ ποσὶ βαδίζω τότε, οὐδὲ ὁ Ζεύς, ἀλλʼ ὁ Πλούτων ἀποστέλλει με παρʼ αὐτοὺς ἅτε πλουτοδότης καὶ μεγαλόδωρος καὶ αὐτὸς ὤν· δηλοῖ γοῦν καὶ τῷ ὀνόματι. ἐπειδὰν τοίνυν μετοικισθῆναι δέῃ με παρʼ ἑτέρου πρὸς ἕτερον, ἐς δέλτον ἐμβαλόντες με καὶ κατασημηνάμενοι ἐπιμελῶς φορηδὸν ἀράμενοι μετακομίζουσιν· καὶ ὁ μὲν νεκρὸς ἐν σκοτεινῷ που τῆς οἰκίας πρόκειται ὑπὲρ τὰ γόνατα παλαιᾷ τῇ ὀθόνῃ σκεπόμενος, περιμάχητος ταῖς γαλαῖς, ἐμὲ δὲ οἱ ἐπελπίσαντες ἐν τῇ ἀγορᾷ περιμένουσι κεχηνότες ὥσπερ τὴν χελιδόνα προσπετομένην τετριγότες οἱ νεοττοί.

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ἐπειδὰν δὲ τὸ σημεῖον ἀφαιρεθῇ καὶ τὸ λίνον ἐντμηθῇ καὶ ἡ δέλτος ἀνοιχθῇ καὶ ἀνακηρυχθῇ μου ὁ καινὸς δεσπότης ἤτοι συγγενής τις ἢ κόλαξ ἢ καταπύγων οἰκέτης ἐκ παιδικῶν τίμιος, ὑπεξυρημένος ἔτι τὴν γνάθον, ἀντὶ ποικίλων καὶ παντοδαπῶν ἡδονῶν ἃς ἤδη ἔξωρος ὢν ὑπηρέτησεν αὐτῷ μέγα τὸ μίσθωμα ὁ γενναῖος ἀπολαβών, ἐκεῖνος μέν, ὅστις ἂν ᾖ ποτε, ἁρπασάμενός με αὐτῇ δέλτῳ θεῖ φέρων ἀντὶ τοῦ τέως Πυρρίου ἢ Δρόμωνος ἢ Τιβείου Μεγακλῆς ἢ Μεγάβυζος ἢ Πρώταρχος μετονομασθείς, τοὺς μάτην κεχηνότας ἐκείνους ἐς ἀλλήλους ἀποβλέποντας καταλιπὼν ἀληθὲς ἄγοντας τὸ πένθος, οἷος αὐτοὺς ὁ θύννος ἐκ μυχοῦ τῆς σαγήνης διέφυγεν οὐκ ὀλίγον τὸ δέλεαρ καταπιών.

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ὁ δὲ ἐμπεσὼν ἀθρόος εἰς ἐμὲ ἀπειρόκαλος καὶ παχύδερμος ἄνθρωπος, ἔτι τὴν πέδην πεφρικὼς καὶ εἰ παριὼν ἄλλως μαστίξειέ τις ὄρθιον ἐφιστὰς τὸ οὖς καὶ τὸν μυλῶνα ὥσπερ τὸ Ἀνάκτορον προσκυνῶν, οὐκέτι φορητός ἐστι τοῖς ἐντυγχάνουσιν, ἀλλὰ τούς τε ἐλευθέρους ὑβρίζει καὶ τοὺς ὁμοδούλους μαστιγοῖ ἀποπειρώμενος εἰ καὶ αὐτῷ τὰ τοιαῦτα ἔξεστιν, ἄχρι ἂν ἢ ἐς πορνίδιόν τι ἐμπεσὼν ἢ ἱπποτροφίας ἐπιθυμήσας ἢ κόλαξι παραδοὺς ἑαυτὸν ὀμνύουσιν, ἦ μὴν εὐμορφότερον μὲν Νιρέως εἶναι αὐτόν, εὐγενέστερον δὲ τοῦ Κέκροπος ἢ Κόδρου, συνετώτερον δὲ τοῦ Ὀδυσσέως, πλουσιώτερον δὲ συνάμα Κροίσων ἑκκαίδεκα, ἐν ἀκαρεῖ τοῦ χρόνου ἄθλιος ἐκχέῃ τὰ κατʼ ὀλίγον ἐκ πολλῶν ἐπιορκιῶν καὶ ἁρπαγῶν καὶ πανουργιῶν συνειλεγμένα.

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αὐτά που σχεδὸν φῂς τὰ γινόμενα· ὁπόταν δʼ οὖν αὐτόπους βαδίζῃς, πῶς οὕτω τυφλὸς ὢν εὑρίσκεις τὴν ὁδόν; ἢ πῶς διαγινώσκεις ἐφʼ οὓς ἄν σε ὁ Ζεὺς ἀποστείλῃ κρίνας εἶναι τοῦ πλουτεῖν ἀξίους;

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οἴει γὰρ εὑρίσκειν με οἵτινές εἰσι; μὰ τὸν Δία οὐ πάνυ· οὐ γὰρ ἂν Ἀριστείδην καταλιπὼν Ἱππονίκῳ καὶ Καλλίᾳ προσῄειν καὶ πολλοῖς ἄλλοις Ἀθηναίων οὐδὲ ὀβολοῦ ἀξίοις.

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πλὴν ἀλλὰ τί πράττεις καταπεμφθείς;

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ἄνω καὶ κάτω πλανῶμαι, περινοστῶν ἄχρι ἂν λάθω τινὶ ἐμπεσών ὁ δέ, ὅστις ἂν πρῶτός μοι περιτύχῃ, ἀπαγαγὼν παρʼ αὑτὸν ἔχει, σὲ τὸν Ἑρμῆν ἐπὶ τῷ παραλόγῳ τοῦ κέρδους προσκυνῶν.

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οὐκοῦν ἐξηπάτηται ὁ Ζεὺς οἰόμενός σε κατὰ τὰ αὐτῷ δοκοῦντα πλουτίζειν ὅσους ἂν οἴηται τοῦ πλουτεῖν ἀξίους;

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καὶ μάλα δικαίως, ὦγαθέ, ὅς γε τυφλὸν ὄντα εἰδὼς ἔπεμπεν ἀναζητήσοντα δυσεύρετον οὕτω χρῆμα καὶ πρὸ πολλοῦ ἐκλελοιπὸς ἐκ τοῦ βίου, ὅπερ οὐδʼ ὁ Λυγκεὺς ἂν ἐξεύροι ῥᾳδίως, ἀμαυρὸν οὕτω καὶ μικρὸν ὄν. τοιγαροῦν ἅτε τῶν μὲν ἀγαθῶν ὀλίγων ὄντων, πονηρῶν δὲ πλείστων ἐν ταῖς πόλεσι τὸ πᾶν ἐπεχόντων, ῥᾷον ἐς τοὺς τοιούτους ἐμπίπτω περιιὼν καὶ σαγηνεύομαι πρὸς αὐτῶν.

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εἶτα πῶς ἐπειδὰν καταλίπῃς αὐτοὺς ῥᾳδίως φεύγεις, οὐκ εἰδὼς τὴν ὁδόν;

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Ὀξυδερκὴς τότε πως καὶ ἀρτίπους γίνομαι πρὸς μόνον τὸν καιρὸν τῆς φυγῆς.

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ἔτι δή μοι καὶ τοῦτο ἀπόκριναι, πῶς τυφλὸς ὤν — εἰρήσεται γάρ — καὶ προσέτι ὠχρὸς καὶ βαρὺς ἐκ τοῖν σκελοῖν τοσούτους ἐραστὰς ἔχεις, ὥστε πάντας ἀποβλέπειν εἰς σέ, καὶ τυχόντας μὲν εὐδαιμονεῖν οἴεσθαι, εἰ δὲ ἀποτύχοιεν οὐκ ἀνέχεσθαι ζῶντας; οἶδα γοῦν τινας οὐκ ὀλίγους αὐτῶν οὕτως σου δυσέρωτας ὄντας ὥστε καὶ ἐς βαθυκήτεα πόντον φέροντες ἔρριψαν αὑτοὺς καὶ πετρῶν κατʼ ἠλιβάτων, ὑπερορᾶσθαι νομίζοντες ὑπό σοῦ ὅτεπερ οὐδὲ τὴν ἀρχὴν ἑώρας αὐτούς. πλὴν ἀλλὰ καὶ σὺ ἂν εὖ οἶδα ὅτι ὁμολογήσειας, εἴ τι συνίης σαυτοῦ, κορυβαντιᾶν αὐτοὺς ἐρωμένῳ τοιούτῳ ἐπιμεμηνότας.

- -
- Πλοῦτος +
+ Πλοῦτος +

ἐπειδὰν δὲ τὸ σημεῖον ἀφαιρεθῇ καὶ τὸ λίνον ἐντμηθῇ καὶ ἡ δέλτος ἀνοιχθῇ καὶ ἀνακηρυχθῇ μου ὁ καινὸς δεσπότης ἤτοι συγγενής τις ἢ κόλαξ ἢ καταπύγων οἰκέτης ἐκ παιδικῶν τίμιος, ὑπεξυρημένος ἔτι τὴν γνάθον, ἀντὶ ποικίλων καὶ παντοδαπῶν ἡδονῶν ἃς ἤδη ἔξωρος ὢν ὑπηρέτησεν αὐτῷ μέγα τὸ μίσθωμα ὁ γενναῖος ἀπολαβών, ἐκεῖνος μέν, ὅστις ἂν ᾖ ποτε, ἁρπασάμενός με αὐτῇ δέλτῳ θεῖ φέρων ἀντὶ τοῦ τέως Πυρρίου ἢ Δρόμωνος ἢ Τιβείου Μεγακλῆς ἢ Μεγάβυζος ἢ Πρώταρχος μετονομασθείς, τοὺς μάτην κεχηνότας ἐκείνους ἐς ἀλλήλους ἀποβλέποντας καταλιπὼν ἀληθὲς ἄγοντας τὸ πένθος, οἷος αὐτοὺς ὁ θύννος ἐκ μυχοῦ τῆς σαγήνης διέφυγεν οὐκ ὀλίγον τὸ δέλεαρ καταπιών.

+ +
+ Πλοῦτος +

ὁ δὲ ἐμπεσὼν ἀθρόοςἀθρόος Ϛ, Cobet: ἀθρόως γ, β. εἰς ἐμὲ ἀπειρόκαλος καὶ παχύδερμος ἄνθρωπος, ἔτι τὴν πέδην πεφρικὼς καὶ εἰ παριὼν ἄλλως μαστίξειέ τις ὄρθιον ἐφιστὰς τὸ οὖς καὶ τὸν μυλῶνα ὥσπερ τὸ Ἀνάκτορον προσκυνῶν, οὐκέτι φορητός ἐστι τοῖς ἐντυγχάνουσιν, ἀλλὰ τούς τε ἐλευθέρους ὑβρίζει καὶ τοὺς ὁμοδούλους μαστιγοῖ ἀποπειρώμενος εἰ καὶ αὐτῷ τὰ τοιαῦτα ἔξεστιν, ἄχρι ἂν ἢ ἐς πορνίδιόν τι ἐμπεσὼν ἢ ἱπποτροφίας ἐπιθυμήσας ἢ κόλαξι παραδοὺς ἑαυτὸν ὀμνύουσιν, ἦ μὴν εὐμορφότερον μὲν Νιρέως εἶναι αὐτόν, εὐγενέστερον δὲ τοῦ Κέκροπος ἢ Κόδρου, συνετώτερον δὲ τοῦ Ὀδυσσέως, πλουσιώτερον δὲ συνάμα Κροίσων ἑκκαίδεκα, ἐν ἀκαρεῖ τοῦ χρόνου ἄθλιος ἐκχέῃ τὰ κατʼ ὀλίγον ἐκ πολλῶν ἐπιορκιῶν καὶ ἁρπαγῶν καὶ πανουργιῶν συνειλεγμένα.

+ +
+ Ἑρμῆς +

αὐτά που σχεδὸν φὴς τὰ γινόμενα· ὁπόταν δʼ οὖν αὐτόπους βαδίζῃς, πῶς οὕτω τυφλὸς ὢν εὑρίσκεις τὴν ὁδόν; ἢ πῶς διαγινώσκεις ἐφʼ οὓς ἄν σε ὁ Ζεὺς ἀποστείλῃ κρίνας εἶναι τοῦ πλουτεῖν ἀξίους;

+ Πλοῦτος +

οἴει γὰρ εὑρίσκειν μεεὑρίσκειν με A line seems to have been lost here (de Jong): supply τὴν ὁδὸν ἤ τοὺς ἀξίους διαγιγνώσκειν. οἵτινές εἰσι; μὰ τὸν Δία οὐ πάνυ· οὐ γὰρ ἂν Ἀριστείδην καταλιπὼν Ἱππονίκῳ καὶ Καλλίᾳ προσῄειν καὶ πολλοῖς ἄλλοις Ἀθηναίων οὐδὲ ὀβολοῦ ἀξίοις.

+ Ἑρμῆς +

πλὴν ἀλλὰ τί πράττεις καταπεμφθείς;

+ Πλοῦτος +

ἄνω καὶ κάτω πλανῶμαι, περινοστῶν ἄχρι ἂν λάθω τινὶ ἐμπεσών· ὁ δέ, ὅστις ἂν πρῶτός μοι περιτύχῃ, ἀπαγαγὼν παρʼ αὑτὸν ἔχει, σὲ τὸν Ἑρμῆν ἐπὶ τῷ παραλόγῳ τοῦ κέρδους προσκυνῶν.

+ +
+ Ἑρμῆς +

οὐκοῦν ἐξηπάτηται ὁ Ζεὺς οἰόμενός σε κατὰ τὰ αὐτῷ δοκοῦντα πλουτίζειν ὅσους ἂν οἴηται τοῦ πλουτεῖν ἀξίους;

+ Πλοῦτος +

καὶ μάλα δικαίως, ὦγαθέ, ὅς γε τυφλὸν ὄντα εἰδὼς ἔπεμπεν ἀναζητήσοντα δυσεύρετον οὕτω χρῆμα καὶ πρὸ πολλοῦ ἐκλελοιπὸς ἐκ τοῦ βίου, ὅπερ οὐδʼ ὁ Λυγκεὺς ἂν ἐξεύροι ῥᾳδίως, ἀμαυρὸν οὕτω καὶ μικρὸν ὄν. τοιγαροῦν ἅτε τῶν μὲν ἀγαθῶν ὀλίγων ὄντων, πονηρῶν δὲ πλείστων ἐν ταῖς πόλεσι τὸ πᾶν ἐπεχόντων, ῥᾷον ἐς τοὺς τοιούτους ἐμπίπτω περιιὼν καὶ σαγηνεύομαι πρὸς αὐτῶν.

+ Ἑρμῆς +

εἶτα πῶς ἐπειδὰν καταλίπῃς αὐτοὺς ῥᾳδίως φεύγεις, οὐκ εἰδὼς τὴν ὁδόν;

+ Πλοῦτος +

Ὀξυδερκὴς τότε πως καὶ ἀρτίπους γίνομαι πρὸς μόνον τὸν καιρὸν τῆς φυγῆς.

+ +
+ Ἑρμῆς +

ἔτι δή μοι καὶ τοῦτο ἀπόκριναι, πῶς τυφλὸς ὤν — εἰρήσεται γάρ — καὶ προσέτι ὠχρὸς καὶ βαρὺς ἐκ τοῖν σκελοῖν τοσούτους ἐραστὰς ἔχεις, ὥστε πάντας ἀποβλέπειν εἰς σέ, καὶ τυχόντας μὲν εὐδαιμονεῖν οἴεσθαι, εἰ δὲ ἀποτύχοιεν οὐκ ἀνέχεσθαι ζῶντας; οἶδα γοῦν τινας οὐκ ὀλίγους αὐτῶν οὕτως σου δυσέρωτας ὄντας ὥστε καὶ ἐς βαθυκήτεα πόντον φέροντες ἔρριψαν αὑτοὺς καὶ πετρῶν κατʼ ἠλιβάτων, ὑπερορᾶσθαι νομίζοντες ὑπὸ σοῦ ὅτεπερὄτεπερ du Soul: ὅτιπερ MSS. οὐδὲ τὴν ἀρχὴν ἑώρας αὐτούς. πλὴν ἀλλὰ καὶ σὺ ἂν εὖ οἶδα ὅτι ὁμολογήσειας, εἴ τι συνίης σαυτοῦ, κορυβαντιᾶν αὐτοὺς ἐρωμένῳ τοιούτῳ ἐπιμεμηνότας.

+ +
+ Πλοῦτος

οἴει γὰρ τοιοῦτον οἷός εἰμι ὁρᾶσθαι αὐτοῖς, χωλὸν ἢ τυφλὸν ἢ ὅσα ἄλλα μοι πρόσεστιν;

- Ἑρμῆς -

ἀλλὰ πῶς, ὦ Πλοῦτε, εἰ μὴ τυφλοὶ καὶ αὐτοι πάντες εἰσίν;

- Πλοῦτος -

οὐ τυφλοί, ὦ ἄριστε, ἀλλʼ ἡ ἄγνοια καὶ ἡ ἀπάτη, αἵπερ νῦν κατέχουσι τὰ πάντα, ἐπισκιάζουσιν αὐτούς· ἔτι δὲ καὶ αὐτός, ὡς μὴ παντάπασιν ἄμορφος εἴην, προσωπεῖόν τι ἐρασμιώτατον περιθέμενος, διάχρυσον καὶ λιθοκόλλητον, καὶ ποικίλα ἐνδὺς ἐντυγχάνω αὐτοῖς· οἱ δὲ αὐτοπρόσωπον οἰόμενοι ὁρᾶν τὸ κάλλος ἐρῶσι καὶ ἀπόλλυνται μὴ τυγχάνοντες. ὡς εἲ γέ τις αὐτοῖς ὅλον ἀπογυμνώσας ἐπέδειξέ με, δῆλον ὡς κατεγίνωσκον ἂν αὑτῶν ἀμβλυώττοντες τὰ τηλικαῦτα καὶ ἐρῶντες ἀνεράστων καὶ ἀμόρφων πραγμάτων.

- -
- Ἑρμῆς -

τί οὖν ὅτι καὶ ἐν αὐτῷ ἤδη τῷ πλουτεῖν γενόμενοι καὶ τὸ προσωπεῖον αὐτοὶ περιθέμενοι ἔτι ἐξαπατῶνται, καὶ ἤν τις ἀφαιρῆται αὐτούς, θᾶττον ἂν τὴν κεφαλὴν ἢ τὸ προσωπεῖον πρόοιντο; οὐ γὰρ δὴ καὶ τότε ἀγνοεῖν εἰκὸς αὐτοὺς ὡς ἐπίχριστος ἡ εὐμορφία ἐστίν, ἔνδοθεν τὰ πάντα ὁρῶντας.

- Πλοῦτος -

οὐκ ὀλίγα, ὦ Ἑρμῆ, καὶ πρὸς τοῦτό μοι συναγωνίζεται.

- Ἑρμῆς -

τὰ ποῖα;

- Πλοῦτος -

ἐπειδάν τις ἐντυχὼν τὸ πρῶτον ἀναπετάσας τὴν θύραν εἰσδέχηταί με, συμπαρεισέρχεται μετʼ ἐμοῦ λαθὼν ὁ τῦφος καὶ ἡ ἄνοια καὶ ἡ μεγαλαυχία καὶ μαλακία καὶ ὕβρις καὶ ἀπάτη καὶ ἄλλʼ ἄττα μυρία· ὑπὸ δὴ τούτων ἁπάντων καταληφθεὶς τὴν ψυχὴν θαυμάζει τε τὰ οὐ θαυμαστὰ καὶ ὀρέγεται τῶν φευκτῶν κἀμὲ τὸν πάντων ἐκείνων πατέρα τῶν εἰσεληλυθότων κακῶν τέθηπε δορυφορούμενον ὑπʼ αὐτῶν, καὶ πάντα πρότερον πάθοι ἂν ἢ ἐμὲ προέσθαι ὑπομείνειεν ἄν.

- -
- Ἑρμῆς -

ὡς δὲ λεῖος εἶ καὶ ὀλισθηρός, ὦ Πλοῦτε, καὶ δυσκάτοχος καὶ διαφευκτικός, οὐδεμίαν ἀντιλαβὴν παρεχόμενος βεβαίαν ἀλλʼ ὥσπερ αἱ ἐγχέλεις ἢ οἱ ὄφεις διὰ τῶν δακτύλων δραπετεύεις οὐκ οἶδα ὅπως· ἡ Πενία δʼ ἔμπαλιν ἰξώδης τε καὶ εὐλαβὴς καὶ μυρία τὰ ἄγκιστρα ἐκπεφυκότα ἐξ ἅπαντος τοῦ σώματος ἔχουσα, ὡς πλησιάσαντας εὐθὺς ἔχεσθαι καὶ μὴ ἔχειν ῥᾳδίως ἀπολυθῆναι. ἀλλὰ μεταξὺ φλυαροῦντας ἡμᾶς πρᾶγμα ἤδη οὐ μικρὸν διέλαθε.

- Πλοῦτος -

τὸ ποῖον;

- Ἑρμῆς -

ὅτι τὸν Θησαυρὸν οὐκ ἐπηγαγόμεθα, οὗπερ ἔδει μάλιστα.

- -
- Πλοῦτος -

θάρρει τούτου γε ἕνεκα· ἐν τῇ γῇ αὐτὸν ἀεὶ καταλείπων ἀνέρχομαι πρὸς ὑμᾶς ἐπισκήψας ἔνδον μένειν ἐπικλεισάμενον τὴν θύραν, ἀνοίγειν δὲ μηδενί, ἢν μὴ ἐμοῦ ἀκούσῃ βοήσαντος.

- Ἑρμῆς + Ἑρμῆς +

ἀλλὰ πῶς, ὦ Πλοῦτε, εἰ μὴ τυφλοὶ καὶ αὐτοι πάντες εἰσίν;

+ Πλοῦτος +

οὐ τυφλοί, ὦ ἄριστε, ἀλλʼ ἡ ἄγνοια καὶ ἡ ἀπάτη, αἵπερ νῦν κατέχουσι τὰ πάντα, ἐπισκιάζουσιν αὐτούς· ἔτι δὲ καὶ αὐτός, ὡς μὴ παντάπασιν ἄμορφος εἴην, προσωπεῖόν τι ἐρασμιώτατον περιθέμενος, διάχρυσον καὶ λιθοκόλλητον, καὶ ποικίλα ἐνδὺς ἐντυγχάνω αὐτοῖς· οἱ δὲ αὐτοπρόσωπον οἰόμενοι ὁρᾶν τὸ κάλλος ἐρῶσι καὶ ἀπόλλυνται μὴ τυγχάνοντες. ὡς εἴ γέ τις αὐτοῖς ὅλον ἀπογυμνώσας ἐπέδειξέ με, δῆλον ὡς κατεγίνωσκον ἂν αὑτῶν ἀμβλυώττοντες τὰ τηλικαῦτα καὶ ἐρῶντες ἀνεράστων καὶ ἀμόρφων πραγμάτων.

+ +
+ Ἑρμῆς +

τί οὖν ὅτι καὶ ἐν αὐτῷ ἤδη τῷ πλουτεῖν γενόμενοι καὶ τὸ προσωπεῖον αὐτοὶ περιθέμενοι ἔτι ἐξαπατῶνται, καὶ ἤν τις ἀφαιρῆται αὐτούς, θᾶττον ἂν τὴν κεφαλὴν ἢ τὸ προσωπεῖον πρόοιντο; οὐ γὰρ δὴ καὶ τότε ἀγνοεῖν εἰκὸς αὐτοὺς ὡς ἐπίχριστος ἡ εὐμορφία ἐστίν, ἔνδοθεν τὰ πάντα ὁρῶντας.

+ Πλοῦτος +

οὐκ ὀλίγα, ὦ Ἑρμῆ, καὶ πρὸς τοῦτό μοι συναγωνίζεται.

+ Ἑρμῆς +

τὰ ποῖα;

+ Πλοῦτος +

ἐπειδάν τις ἐντυχὼν τὸ πρῶτον ἀναπετάσας τὴν θύραν εἰσδέχηταί με, συμπαρεισέρχεται μετʼ ἐμοῦ λαθὼν ὁ τῦφος καὶ ἡ ἄνοια καὶ ἡ μεγαλαυχία καὶ μαλακία καὶ ὕβρις καὶ ἀπάτη καὶ ἄλλʼ ἄττα μυρία· ὑπὸ δὴ τούτων ἁπάντων καταληφθεὶς τὴν ψυχὴν θαυμάζει τε τὰ οὐ θαυμαστὰ καὶ ὀρέγεται τῶν φευκτῶν κἀμὲ τὸν πάντων ἐκείνων πατέρα τῶν εἰσεληλυθότων κακῶν τέθηπε δορυφορούμενον ὑπʼ αὐτῶν, καὶ πάντα πρότερον πάθοι ἂν ἢ ἐμὲ προέσθαι ὑπομείνειεν ἄν.

+ +
+ Ἑρμῆς +

ὡς δὲ λεῖος εἶ καὶ ὀλισθηρός, ὦ Πλοῦτε, καὶ δυσκάτοχος καὶ διαφευκτικός, οὐδεμίαν ἀντιλαβὴν παρεχόμενος βεβαίαν ἀλλʼ ὥσπερ αἱ ἐγχέλεις ἢ οἱ ὄφεις διὰ τῶν δακτύλων δραπετεύεις οὐκ οἶδα ὅπως· ἡ Πενία δʼ ἔμπαλιν ἰξώδης τε καὶ εὐλαβὴς καὶ μυρία τὰ ἄγκιστρα ἐκπεφυκότα ἐξ ἅπαντος τοῦ σώματος ἔχουσα, ὡς πλησιάσαντας εὐθὺς ἔχεσθαι καὶ μὴ ἔχειν ῥᾳδίως ἀπολυθῆναι. ἀλλὰ μεταξὺ φλυαροῦντας ἡμᾶς πρᾶγμα ἤδη οὐ μικρὸν διέλαθε.

+ Πλοῦτος +

τὸ ποῖον;

+ Ἑρμῆς +

ὅτι τὸν Θησαυρὸν οὐκ ἐπηγαγόμεθα, οὗπερ ἔδει μάλιστα.

+ +
+ Πλοῦτος +

θάρρει τούτου γε ἕνεκα· ἐν τῇ γῇ αὐτὸν ἀεὶ καταλείπων ἀνέρχομαι πρὸς ὑμᾶς ἐπισκήψας ἔνδον μένειν ἐπικλεισάμενον τὴν θύραν, ἀνοίγειν δὲ μηδενί, ἢν μὴ ἐμοῦ ἀκούσῃ βοήσαντος.

+ Ἑρμῆς

οὐκοῦν ἐπιβαίνωμεν ἤδη τῆς Ἀττικῆς· καί μοι ἕπου ἐχόμενος τῆς χλαμύδος, ἄχρι ἂν πρὸς τὴν ἐσχατιὰν ἀφίκωμαι.

- Πλοῦτος -

εὖ ποιεῖς, ὦ Ἑρμῆ, χειραγωγῶν ἐπεὶ ἤν γε ἀπολίπῃς με, Ὑπερβόλῳ τάχα ἢ Κλέωνι ἐμπεσοῦμαι περινοστῶν. ἀλλὰ τίς ὁ ψόφος οὗτός ἐστιν καθάπερ σιδήρου πρὸς λίθον;

- -
- Ἑρμῆς -

ὁ Τίμων οὑτοσὶ σκάπτει πλησίον ὀρεινὸν καὶ ὑπόλιθον γήδιον. παπαί, καὶ ἡ Πενία πάρεστι καὶ ὁ Πόνος ἐκεῖνος, ἡ Καρτερία τε καὶ ἡ Σοφία καὶ ἡ Ἀνδρεία καὶ ὁ τοιοῦτος ὄχλος τῶν ὑπὸ τῷ Λιμῷ ταττομένων ἁπάντων, πολὺ ἀμείνους τῶν σῶν δορυφόρων.

- Πλοῦτος -

τί οὖν οὐκ ἀπαλλαττόμεθα, ὦ Ἑρμῆ, τὴν ταχίστην; οὐ γὰρ ἄν τι ἡμεῖς δράσαιμεν ἀξιόλογον πρὸς ἄνδρα ὑπὸ τηλικούτου στρατοπέδου περιεσχημένον.

- Ἑρμῆς -

ἄλλως ἔδοξε τῷ Διί· μὴ ἀποδειλιῶμεν οὖν.

- -
- Πενία -

ποῖ τοῦτον ἀπάγεις, ὦ Ἀργειφόντα, χειραγωγῶν;

- Ἑρμῆς -

ἐπὶ τουτονὶ τὸν Τίμωνα ἐπέμφθημεν ὑπὸ τοῦ Διός.

- Πενία -

νῦν ὁ Πλοῦτος ἐπὶ Τίμωνα, ὁπότε αὐτὸν ἐγὼ κακῶς ἔχοντα ὑπὸ τῆς Τρυφῆς παραλαβοῦσα, τουτοισὶ παραδοῦσα, τῇ Σοφίᾳ καὶ τῷ Πόνῳ, γενναῖον ἄνδρα καὶ πολλοῦ ἄξιον ἀπέδειξα; οὕτως ἄρα εὐκαταφρόνητος ὑμῖν ἡ Πενία δοκῶ καὶ, εὐαδίκητος, ὥσθʼ ὃ μόνον κτῆμα εἶχον ἀφαιρεῖσθαί με, ἀκριβῶς πρὸς ἀρετὴν ἐξειργασμένον, ἵνα αὖθις ὁ Πλοῦτος παραλαβὼν αὐτὸν Ὕβρει καὶ Τύφῳ ἐγχειρίσας ὅμοιον τῷ πάλαι μαλθακὸν καὶ ἀγεννῆ καὶ ἀνόητον ἀποφήνας ἀποδῷ πάλιν ἐμοὶ ῥάκος ἤδη γεγενημένον;

- Ἑρμῆς -

ἔδοξε ταῦτα, ὦ Πενία, τῷ Διί·

- -
- Πενία -

ἀπέρχομαι· καὶ ὑμεῖς δέ, ὦ Πόνε καὶ Σοφία καὶ οἱ λοιποί, ἀκολουθεῖτέ μοι. οὗτος δὲ τάχα εἴσεται, οἵαν με οὖσαν ἀπολείψει, ἀγαθὴν συνεργὸν καὶ διδάσκαλον τῶν ἀρίστων, ᾗ συνὼν ὑγιεινὸς μὲν τὸ σῶμα, ἐρρωμένος δὲ τὴν γνώμην διετέλεσεν, ἀνδρὸς βίον ζῶν καὶ πρὸς αὑτὸν ἀποβλέπων, τὰ δὲ περιττὰ καὶ πολλὰ ταῦτα, ὥσπερ ἐστίν, ἀλλότρια ὑπολαμβάνων.

- Ἑρμῆς -

ἀπέρχονται· ἡμεῖς δὲ προσίωμεν αὐτῷ.

- -
- Τίμων -

τίνες ἐστέ, ὦ κατάρατοι; ἢ τί βουλόμενοι δεῦρο ἥκετε ἄνδρα ἐργάτην καὶ μισθοφόρον ἐνοχλήσοντες; ἀλλʼ οὐ χαίροντες ἄπιτε μιαροὶ πάντες ὄντες· ἐγὼ γὰρ ὑμᾶς αὐτίκα μάλα βάλλων τοῖς βώλοις καὶ τοῖς λίθοις συντρίψω.

- Ἑρμῆς + Πλοῦτος +

εὖ ποιεῖς, ὦ Ἑρμῆ, χειραγωγῶν· ἐπεὶ ἤν γε ἀπολίπῃς με, Ὑπερβόλῳ τάχα ἢ Κλέωνι ἐμπεσοῦμαι περινοστῶν. ἀλλὰ τίς ὁ ψόφος οὗτός ἐστιν καθάπερ σιδήρου πρὸς λίθον;

+ +
+ Ἑρμῆς +

ὁ Τίμων οὑτοσὶ σκάπτει πλησίον ὀρεινὸν καὶ ὑπόλιθον γήδιον. παπαί, καὶ ἡ Πενία πάρεστι καὶ ὁ Πόνος ἐκεῖνος, ἡ Καρτερία τε καὶ ἡ Σοφία καὶ ἡ Ἀνδρεία καὶ ὁ τοιοῦτος ὄχλος τῶν ὑπὸ τῷ Λιμῷ ταττομένων ἁπάντων, πολὺ ἀμείνους τῶν σῶν δορυφόρων.

+ Πλοῦτος +

τί οὖν οὐκ ἀπαλλαττόμεθα, ὦ Ἑρμῆ, τὴν ταχίστην; οὐ γὰρ ἄν τι ἡμεῖς δράσαιμεν ἀξιόλογον πρὸς ἄνδρα ὑπὸ τηλικούτου στρατοπέδου περιεσχημένον.

+ Ἑρμῆς +

ἄλλως ἔδοξε τῷ Διί· μὴ ἀποδειλιῶμεν οὖν.

+ +
+ Πενία +

ποῖ τοῦτον ἀπάγεις, ὦ Ἀργειφόντα, χειραγωγῶν;

+ Ἑρμῆς +

ἐπὶ τουτονὶ τὸν Τίμωνα ἐπέμφθημεν ὑπὸ τοῦ Διός.

+ Πενία +

νῦν ὁ Πλοῦτος ἐπὶ Τίμωνα, ὁπότε αὐτὸν ἐγὼ κακῶς ἔχοντα ὑπὸ τῆς Τρυφῆς παραλαβοῦσα, τουτοισὶ παραδοῦσα, τῇ Σοφίᾳ καὶ τῷ Πόνῳ, γενναῖον ἄνδρα καὶ πολλοῦ ἄξιον ἀπέδειξα; οὕτως ἄρα εὐκαταφρόνητος ὑμῖν ἡ Πενία δοκῶ καὶ εὐαδίκητος, ὥσθʼ ὃ μόνον κτῆμα εἶχον ἀφαιρεῖσθαί με, ἀκριβῶς πρὸς ἀρετὴν ἐξειργασμένον, ἵνα αὖθις ὁ Πλοῦτος παραλαβὼν αὐτὸν Ὕβρει καὶ Τύφῳ ἐγχειρίσας ὅμοιον τῷ πάλαι μαλθακὸν καὶ ἀγεννῆ καὶ ἀνόητον ἀποφήνας ἀποδῷ πάλιν ἐμοὶ ῥάκος ἤδη γεγενημένον;

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ἔδοξε ταῦτα, ὦ Πενία, τῷ Διί·

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ἀπέρχομαι· καὶ ὑμεῖς δέ, ὦ Πόνε καὶ Σοφία καὶ οἱ λοιποί, ἀκολουθεῖτέ μοι. οὗτος δὲ τάχα εἴσεται, οἵαν με οὖσαν ἀπολείψει, ἀγαθὴν συνεργὸν καὶ διδάσκαλον τῶν ἀρίστων, ᾗ συνὼν ὑγιεινὸς μὲν τὸ σῶμα, ἐρρωμένος δὲ τὴν γνώμην διετέλεσεν, ἀνδρὸς βίον ζῶν καὶ πρὸς αὑτὸν ἀποβλέπων, τὰ δὲ περιττὰ καὶ πολλὰ ταῦτα, ὥσπερ ἐστίν, ἀλλότρια ὑπολαμβάνων.

+ Ἑρμῆς +

ἀπέρχονται· ἡμεῖς δὲ προσίωμεν αὐτῷ.

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τίνες ἐστέ, ὦ κατάρατοι; ἢ τί βουλόμενοι δεῦρο ἥκετε ἄνδρα ἐργάτην καὶ μισθοφόρον ἐνοχλήσοντες; ἀλλʼ οὐ χαίροντες ἄπιτε μιαροὶ πάντες ὄντες· ἐγὼ γὰρ ὑμᾶς αὐτίκα μάλα βάλλων τοῖς βώλοις καὶ τοῖς λίθοις συντρίψω.

+ Ἑρμῆς

μηδαμῶς, ὦ Τίμων, μὴ βάλῃς· οὐ γὰρ ἀνθρώπους ὄντας βαλεῖς, ἀλλʼ ἐγὼ μὲν Ἑρμῆς εἰμι, οὑτοσὶ δὲ ὁ Πλοῦτος· ἔπεμψε δὲ ὁ Ζεὺς ἐπακούσας τῶν εὐχῶν, ὥστε ἀγαθῇ τύχῃ δέχου τὸν ὄλβον ἀποστὰς τῶν πόνων.

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καὶ ὑμεῖς οἰμώξεσθε ἤδη καίτοι θεοὶ ὄντες, ὥς φατε· πάντας γὰρ ἅμα καὶ ἀνθρώπους καὶ θεοὺς μισῶ, τουτονὶ δὲ τὸν τυφλόν, ὅστις ἂν ᾖ, καὶ ἐπιτρίψειν μοι δοκῶ τῇ δικέλλῃ.

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ἀπίωμεν, ὦ Ἑρμῆ, πρὸς τοῦ Διός, μελαγχολᾶν γὰρ ὁ ἄνθρωπος οὐ μετρίως μοι δοκεῖ, μή τι κακὸν ἀπέλθω προσλαβών.

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- Ἑρμῆς -

μηδὲν σκαιόν, ὦ Τίμων, ἀλλὰ τὸ πάνυ τοῦτο ἄγριον καὶ τραχὺ καταβαλὼν προτείνας τὼ χεῖρε λάμβανε τὴν ἀγαθὴν τύχην καὶ πλούτει πάλιν καὶ ἴσθι Ἀθηναίων τὰ πρῶτα καὶ ὑπερόρα τῶν ἀχαρίστων ἐκείνων μόνος αὐτὸς εὐδαιμονῶν.

- Τίμων -

οὐδὲν ὑμῶν δέομαι· μὴ ἐνοχλεῖτέ μοι· ἱκανὸς ἐμοὶ πλοῦτος ἡ δίκελλα, τὰ δʼ ἄλλα εὐδαιμονέστατός εἰμι μηδενός μοι πλησιάζοντος.

- Ἑρμῆς -

οὕτως, ὦ τάν, ἀπανθρώπως; τόνδε φέρω Διὶ μῦθον ἀπηνέα τε κρατερόν τε; καὶ μὴν εἰκὸς ἦν μισάνθρωπον μὲν εἶναί σε τοσαῦτα ὑπʼ αὐτῶν δεινὰ πεπονθότα, μισόθεον δὲ μηδαμῶς, οὕτως ἐπιμελουμένων σου τῶν θεῶν.

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ἀλλὰ σοὶ μέν, Ἑρμῆ, καὶ τῷ Διὶ πλείστη χάρις τῆς ἐπιμελείας, τουτονὶ δὲ τὸν Πλοῦτον οὐκ ἂν λάβοιμι.

- Ἑρμῆς -

τί δή;

- Τίμων -

ὅτι καὶ πάλαι μυρίων μοι κακῶν αἴτιος οὗτος κατέστη κόλαξί τε παραδοὺς καὶ ἐπιβούλους ἐπαγαγὼν καὶ μῖσος ἐπεγείρας καὶ ἡδυπαθείᾳ διαφθείρας καὶ ἐπίφθονον ἀποφήνας, τέλος δὲ ἄφνω καταλιπὼν οὕτως ἀπίστως καὶ προδοτικῶς· ἡ βελτίστη δὲ Πενία πόνοις με τοῖς ἀνδρικωτάτοις καταγυμνάσασα καὶ μετʼ ἀληθείας καὶ παρρησίας προσομιλοῦσα τά τε ἀναγκαῖα κάμνοντι παρεῖχε καὶ τῶν πολλῶν ἐκείνων καταφρονεῖν ἐπαίδευεν, ἐξ αὐτοῦ ἐμοῦ τὰς ἐλπίδας ἀπαρτήσασά μοι τοῦ βίου καὶ δείξασα ὅστις ἦν ὁ πλοῦτος ὁ ἐμός, ὃν οὔτε κόλαξ θωπεύων οὔτε συκοφάντης φοβῶν, οὐ δῆμος παροξυνθείς, οὐκ ἐκκλησιαστὴς ψηφοφορήσας, οὐ τύραννος ἐπιβουλεύσας ἀφελέσθαι δύναιτʼ ἄν.

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ἐρρωμένος τοιγαροῦν ὑπὸ τῶν πόνων τὸν ἀγρὸν τουτονὶ φιλοπόνως ἐπεργαζόμενος, οὐδὲν ὁρῶν τῶν ἐν ἄστει κακῶν, ἱκανὰ καὶ διαρκῆ ἔχω τὰ ἄλφιτα παρὰ τῆς δικέλλης. ὥστε παλίνδρομος ἄπιθι, ὦ Ἑρμῆ, τὸν Πλοῦτον ἐπανάγων τῷ Διί· ἐμοὶ δὲ τοῦτο ἱκανὸν ἦν, πάντας ἀνθρώπους ἡβηδὸν οἰμώζειν ποιῆσαι.

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μηδαμῶς, ὦγαθέ οὐ γὰρ πάντες εἰσὶν ἐπιτήδειοι πρὸς οἰμωγήν. ἀλλʼ ἔα τὰ ὀργίλα ταῦτα καὶ μειρακιώδη καὶ τὸν Πλοῦτον παράλαβε. οὔτοι ἀπόβλητά ἐστι τὰ δῶρα τὰ παρὰ τοῦ Διός.

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βούλει, ὦ Τίμων, δικαιολογήσωμαι πρὸς σέ; ἢ χαλεπανεῖς μοι λέγοντι;

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λέγε, μὴ μακρὰ μέντοι, μηδὲ μετὰ προοιμίων, ὥσπερ οἱ ἐπίτριπτοι ῥήτορες· ἀνέξομαι γάρ σε ὀλίγα λέγοντα διὰ τὸν Ἑρμῆν τουτονί.

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- Πλοῦτος -

ἐχρῆν μὲν ἴσως καὶ μακρὰ εἰπεῖν πρὸς οὕτω πολλὰ ὑπὸ σοῦ κατηγορηθέντα· ὅμως δὲ ὅρα εἲ τί σε, ὡς φῄς, ἠδίκηκα, ὃς τῶν μὲν ἡδίστων ἁπάντων αἴτιός σοι κατέστην, τιμῆς καὶ προεδρίας καὶ στεφάνων καὶ τῆς ἄλλης τρυφῆς, περίβλεπτός τε καὶ ἀοίδιμος διʼ ἐμὲ ἦσθα καὶ περισπούδαστος· εἰ δέ τι χαλεπὸν ἐκ τῶν κολάκων πέπονθας, ἀναίτιος ἐγώ σοι· μᾶλλον δὲ αὐτὸς ἠδίκημαι τοῦτο ὑπὸ σοῦ, διότι με οὕτως ἀτίμως ὑπέβαλες ἀνδράσι καταράτοις ἐπαινοῦσι καὶ καταγοητεύουσι καὶ πάντα τρόπον ἐπιβουλεύουσί μοι· καὶ τό γε τελευταῖον ἔφησθα, ὡς προδέδωκά σε, τοὐναντίον δʼ ἂν αὐτὸς ἐγκαλέσαιμί σοι πάντα τρόπον ἀπελαθεὶς ὑπὸ σοῦ καὶ ἐπὶ κεφαλὴν ἐξωσθεὶς τῆς οἰκίας. τοιγαροῦν ἀντὶ μαλακῆς ʼχλανίδος ταύτην τὴν διφθέραν ἡ τιμιωτάτη σοι Πενία περιτέθεικεν. ὥστε μάρτυς ὁ Ἑρμῆς οὑτοσί, πῶς ἱκέτευον τὸν Δία μηκέθʼ ἥκειν παρὰ σὲ οὕτως δυσμενῶς μοι προσενηνεγμένον·

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ἀλλὰ νῦν ὁρᾷς, ὦ Πλοῦτε, οἷος ἤδη γεγένηται; ὥστε θαρρῶν συνδιάτριβε αὐτῷ· καὶ σὺ μὲν σκάπτε ὡς ἔχεις· σὺ δὲ τὸν; θησαυρὸν ὑπάγαγε τῇ δικέλλῃ· ὑπακούσεται γὰρ ἐμβοήσαντί σοι.

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πειστέον, ὦ Ἑρμῆ, καὶ αὖθις πλουτητέον. τι γὰρ ἂν καὶ πάθοι τις, ὁπότε οἱ θεοὶ βιάζοιντο; πλὴν ὅρα γε εἰς οἷά με πράγματα ἐμβάλλεις τὸν κακοδαίμονα, ὃς ἄχρι νῦν εὐδαιμονέστατα διάγων χρυσὸν ἄφνω τοσοῦτον λήψομαι οὐδὲν ἀδικήσας καὶ τοσαύτας φροντίδας ἀναδέξομαι.

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- Ἑρμῆς -

ὑπόστηθι, ὦ Τίμων, διʼ ἐμέ, καὶ εἰ χαλεπὸν τοῦτο καὶ οὐκ οἰστόν ἐστιν, ὅπως οἱ κόλακες ἐκεῖνοι διαρραγῶσιν ὑπὸ τοῦ φθόνου· ἐγὼ δὲ ὑπὲρ τὴν Αἴτνην ἐς τὸν οὐρανὸν ἀναπτήσομαι.

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ὁ μὲν ἀπελήλυθεν, ὡς δοκεῖ· τεκμαίρομαι γὰρ τῇ εἰρεσίᾳ τῶν πτερῶν σὺ δὲ αὐτοῦ περίμενε· ἀναπέμψω γάρ σοι τὸν Θησαυρὸν ἀπελθών μᾶλλον δὲ παῖε. σέ φημι, Θησαυρὲ χρυσοῦ, ὑπάκουσον Τίμωνι τουτῳῒ καὶ παράσχες ἑαυτὸν ἀνελέσθαι. σκάπτε, ὦ Τίμων, βαθείας καταφέρων. ἐγὼ δὲ ὑμῖν ἀποστήσομαι.

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- Τίμων -

ἄγε, ὦ δίκελλα, νῦν μοι ἐπίρρωσον σεαυτὴν καὶ μὴ κάμῃς ἐκ τοῦ βάθους τὸν Θησαυρὸν ἐς τοὐμφανὲς προκαλουμένη. ὦ Ζεῦ τεράστιε καὶ φίλοι Κορύβαντες καὶ Ἑρμῆ κερδῷε, πόθεν τοσοῦτον χρυσίον; ἦ που ὄναρ ταῦτά ἐστι; δέδια γοῦν μὴ ἄνθρακας εὕρω ἀνεγρόμενος· ἀλλὰ μὴν χρυσίον ἐστὶν ἐπίσημον, ὑπέρυθρον, βαρὺ καὶ τὴν πρόσοψιν ὑπερήδιστον. ὦ χρυσέ, δεξίωμα κάλλιστον βροτοῖς· αἰθόμενον γὰρ πῦρ ἅτε διαπρέπεις καὶ νύκτωρ καὶ μεθʼ ἡμέραν. ἐλθέ, ὦ φίλτατε καὶ ἐρασμιώτατε. νῦν πείθομαί γε καὶ Δία ποτὲ γενέσθαι χρυσὸν τίς γὰρ οὐκ ἂν παρθένος ἀναπεπταμένοις τοῖς κόλποις ὑπεδέξατο οὕτω καλὸν ἐραστὴν διὰ τοῦ τέγους καταρρέοντα;

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ὦ Μίδα καὶ Κροῖσε καὶ τὰ ἐν Δελφοῖς ἀναθήματα, ὡς οὐδὲν ἄρα ἦτε ὡς πρὸς Τίμωνα καὶ τὸν Τίμωνος πλοῦτον, ᾧ γε οὐδὲ ὁ βασιλεὺς ὁ Περσῶν ἴσος.

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Ὦ δίκελλα καὶ φιλτάτη διφθέρα, ὑμᾶς μὲν τῷ Πανὶ τούτῳ ἀναθεῖναι καλὸν αὐτὸς δὲ ἤδη πᾶσαν πριάμενος τὴν ἐσχατιάν, πυργίον οἰκοδομησάμενος ὑπὲρ τοῦ θησαυροῦ μόνῳ ἐμοὶ ἱκανὸν ἐνδιαιτᾶσθαι, τὸν αὐτὸν καὶ τάφον ἀποθανὼν ἕξειν μοιδοκῶ.

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δεδόχθω δὲ ταῦτα καὶ νενομοθετήσθω πρὸς τὸν ἐπίλοιπον βίον, ἀμιξία πρὸς ἅπαντας καὶ ἀγνωσία καὶ ὑπεροψία· φίλος δὲ ἢ ξένος ἢ ἑταῖρος ἢ Ἐλέου βωμὸς ὕθλος πολύς· καὶ τὸ οἰκτεῖραι δακρύοντα ἢ ἐπικουρῆσαι δεομένῳ παρανομία καὶ κατάλυσις τῶν ἐθῶν μονήρης δὲ ἡ δίαιτα καθάπερ τοῖς λύκοις, καὶ φίλος εἷς Τίμων.
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οἱ δὲ ἄλλοι πάντες ἐχθροὶ καὶ ἐπίβουλοι· καὶ τὸ προσομιλῆσαί τινι αὐτῶν μίασμα· καὶ ἤν τινα ἴδω μόνον, ἀποφρὰς ἡ ἡμέρα· καὶ ὅλως ἀνδριάντων λιθίνων ἢ χαλκῶν μηδὲν ἡμῖν διαφερέτωσαν καὶ μήτε κήρυκα δεχώμεθα παρʼ αὐτῶν μήτε σπονδὰς σπενδώμεθα· ἡ ἐρημία δὲ ὅρος ἔστω πρὸς αὐτούς. φυλέται δὲ καὶ φράτορες καὶ δημόται καὶ ἡ πατρὶς αὐτὴ ψυχρὰ καὶ ἀνωφελῆ ὀνόματα καὶ ἀνοήτων ἀνδρῶν φιλοτιμήματα. πλουτείτω δὲ Τίμων μόνος καὶ ὑπεροράτω ἁπάντων καὶ τρυφάτω μόνος καθʼ ἑαυτὸν κολακείας καὶ ἐπαίνων φορτικῶν ἀπηλλαγμένος· καὶ θεοῖς θυέτω καὶ εὐωχείσθω μόνος, ἑαυτῷ γείτων καὶ ὅμορος, ἐκσείων τῶν ἄλλων. καὶ ἅπαξ ἑαυτὸν δεξιώσασθαι δεδόχθω, ἢν δέῃ ἀποθανεῖν, καὶ αὑτῷ στέφανον ἐπενεγκεῖν.

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καὶ ὄνομα μὲν ἔστω ὁ Μισάνθρωπος. ἥδιστον, τοῦ τρόπου δὲ γνωρίσματα δυσκολία καὶ τραχύτης καὶ σκαιότης καὶ ὀργὴ καὶ ἀπανθρωπία·,ʼ εἰ δέ τινα ἴδοιμι ἐν πυρὶ διαφθειρόμενον καὶ κατασβεννύναι ἱκετεύοντα, πίττῃ καὶ ἐλαίῳ κατασβεννύναι· καὶ ἤν τινα; τοῦ χειμῶνος ὁ ποταμὸς παραφέρῃ, ὁ δὲ τὰς χεῖρας ὀρέγων ἀντιλαβέσθαι δέηται, ὠθεῖν καὶ τοῦτον ἐπὶ κεφαλὴν βαπτίζοντα, ὡς μηδὲ ἀνακύψαι δυνηθείη· οὕτω γὰρ ἂν τὴν ἴσην ἀπολάβοιεν. εἰσηγήσατο τὸν νόμον Τίμων Ἐχεκρατίδου Κολλυτεύς, ἐπεψήφισε τῇ ἐκκλησίᾳ Τίμων ὁ αὐτός.

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Εἶἑν, ταῦτα ἡμῖν δεδόχθω καὶ ἀνδρικῶς ἐμμένωμεν αὐτοῖς.

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πλὴν ἀλλὰ περὶ πολλοῦ ἂν ἐποιησάμην ἅπασι γνώριμά πως ταῦτα γενέσθαι, διότι ὑπερπλουτῶ· ἀγχόνη γὰρ ἂν τὸ πρᾶγμα γένοιτο αὐτοῖς. καίτοι τί τοῦτο; φεῦ τοῦ τάχους. πανταχόθεν συνθέουσιν κεκονιμένοι καὶ πνευστιῶντες, οὐκ οἶδα ὅθεν ὀσφραινόμενοι τοῦ χρυσίου. πότερον οὖν ἐπὶ τὸν πάγον τοῦτον ἀναβὰς ἀπελαύνω αὐτοὺς τοῖς λίθοις ἐξ ὑπερδεξίων ἀκροβολιζόμενος, ἢ τό γε τοσοῦτον παρανομήσομεν εἰσάπαξ αὐτοῖς ὁμιλήσαντες, ὡς πλέον ἀνιῷντο ὑπερορώμενοι; τοῦτο οἶμαι καὶ ἄμεινον. ὥστε δεχώμεθα ἤδη αὐτοὺς ὑποστάντες. φέρε ἴδω, τίς ὁ πρῶτος αὐτῶν οὗτός ἐστι; Γναθωνίδης ὁ κόλαξ, ὁ πρῴην ἔρανον αἰτήσαντί μοι ὀρέξας τὸν βρόχον, πίθους ὅλους παρʼ ἐμοὶ πολλάκις ἐμημεκώς. ἀλλʼ εὖ γε ἐποίησεν ἀφικόμενος· οἰμώξεται γὰρ πρὸ τῶν ἄλλων.

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οὐκ ἐγὼ ἔλεγον ὡς οὐκ ἀμελήσουσι Τίμωνος ἀγαθοῦ ἀνδρὸς οἱ θεοί; χαῖρε Τίμων εὐμορφότατε καὶ ἥδιστε καὶ συμποτικώτατε.

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νὴ καὶ σύ γε, ὦ Γναθωνίδη, γυπῶν ἁπάντων βορώτατε καὶ ἀνθρώπων ἐπιτριπτότατε.

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ἀεὶ φιλοσκώμμων σύ γε. ἀλλὰ ποῦ τὸ συμπόσιον; ὡς καινὸν τί σοι ᾆσμα τῶν νεοδιδάκτων διθυράμβων ἥκω κομίζων.

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καὶ ὑμεῖς οἰμώξεσθε ἤδη καίτοι θεοὶ ὄντες, ὥς φατε· πάντας γὰρ ἅμα καὶ ἀνθρώπους καὶ θεοὺς μισῶ, τουτονὶ δὲ τὸν τυφλόν, ὅστις ἂν ᾖ, καὶ ἐπιτρίψειν μοι δοκῶ τῇ δικέλλῃ.

+ Πλοῦτος +

ἀπίωμεν, ὦ Ἑρμῆ, πρὸς τοῦ Διός, μελαγχολᾶν γὰρ ὁ ἄνθρωπος οὐ μετρίως μοι δοκεῖ, μή τι κακὸν ἀπέλθω προσλαβών.

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μηδὲν σκαιόν, ὦ Τίμων, ἀλλὰ τὸ πάνυ τοῦτο ἄγριον καὶ τραχὺ καταβαλὼν προτείνας τὼ χεῖρε λάμβανε τὴν ἀγαθὴν τύχην καὶ πλούτει πάλιν καὶ ἴσθι Ἀθηναίων τὰ πρῶτα καὶ ὑπερόρα τῶν ἀχαρίστων ἐκείνων μόνος αὐτὸς εὐδαιμονῶν.

+ Τίμων +

οὐδὲν ὑμῶν δέομαι· μὴ ἐνοχλεῖτέ μοι· ἱκανὸς ἐμοὶ πλοῦτος ἡ δίκελλα, τὰ δʼ ἄλλα εὐδαιμονέστατός εἰμι μηδενός μοι πλησιάζοντος.

+ Ἑρμῆς +

οὕτως, ὦ τάν, ἀπανθρώπως; τόνδε φέρω Διὶ μῦθον ἀπηνέα τε κρατερόν τε; καὶ μὴν εἰκὸς ἦν μισάνθρωπον μὲν εἶναί σε τοσαῦτα ὑπʼ αὐτῶν δεινὰ πεπονθότα, μισόθεον δὲ μηδαμῶς, οὕτως ἐπιμελουμένων σου τῶν θεῶν.

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ἀλλὰ σοὶ μέν, Ἑρμῆ, καὶ τῷ Διὶ πλείστη χάρις τῆς ἐπιμελείας, τουτονὶ δὲ τὸν Πλοῦτον οὐκ ἂν λάβοιμι.

+ Ἑρμῆς +

τί δή;

+ Τίμων +

ὅτι καὶ πάλαι μυρίων μοι κακῶν αἴτιος οὗτος κατέστη κόλαξί τε παραδοὺς καὶ ἐπιβούλους ἐπαγαγὼν καὶ μῖσος ἐπεγείρας καὶ ἡδυπαθείᾳ διαφθείρας καὶ ἐπίφθονον ἀποφήνας, τέλος δὲ ἄφνω καταλιπὼν οὕτως ἀπίστως καὶ προδοτικῶς· ἡ βελτίστη δὲ Πενία πόνοις με τοῖς ἀνδρικωτάτοις καταγυμνάσασα καὶ μετʼ ἀληθείας καὶ παρρησίας προσομιλοῦσα τά τε ἀναγκαῖα κάμνοντι παρεῖχε καὶ τῶν πολλῶν ἐκείνων καταφρονεῖν ἐπαίδευεν, ἐξ αὐτοῦ ἐμοῦ τὰς ἐλπίδας ἀπαρτήσασά μοι τοῦ βίου καὶ δείξασα ὅστις ἦν ὁ πλοῦτος ὁ ἐμός, ὃν οὔτε κόλαξ θωπεύων οὔτε συκοφάντης φοβῶν, οὐ δῆμος παροξυνθείς, οὐκ ἐκκλησιαστὴς ψηφοφορήσας, οὐ τύραννος ἐπιβουλεύσας ἀφελέσθαι δύναιτʼ ἄν.

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ἐρρωμένος τοιγαροῦν ὑπὸ τῶν πόνων τὸν ἀγρὸν τουτονὶ φιλοπόνως ἐπεργαζόμενος, οὐδὲν ὁρῶν τῶν ἐν ἄστει κακῶν, ἱκανὰ καὶ διαρκῆ ἔχω τὰ ἄλφιτα παρὰ τῆς δικέλλης. ὥστε παλίνδρομος ἄπιθι, ὦ Ἑρμῆ, τὸν Πλοῦτον ἐπανάγωνἐπανάγων Fritzsche: ἀπαγαγὰν MSS. τῷ Διί· ἐμοὶ δὲ τοῦτο ἱκανὸν ἦν, πάντας ἀνθρώπους ἡβηδὸν οἰμώζειν ποιῆσαι.

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μηδαμῶς, ὦγαθέ· οὐ γὰρ πάντες εἰσὶν ἐπιτήδειοι πρὸς οἰμωγήν. ἀλλʼ ἔα τὰ ὀργίλα ταῦτα καὶ μειρακιώδη καὶ τὸν Πλοῦτον παράλαβε. οὔτοι ἀπόβλητά ἐστι τὰ δῶρα τὰ παρὰ τοῦ Διός.

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βούλει, ὦ Τίμων, δικαιολογήσωμαι πρὸς σέ; ἢ χαλεπανεῖςχαλεπανεῖς, Γ2, Cobet: χαλεπαίνεις, Γ1. other MSS. μοι λέγοντι;

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λέγε, μὴ μακρὰ μέντοι, μηδὲ μετὰ προοιμίων, ὥσπερ οἱ ἐπίτριπτοι ῥήτορες· ἀνέξομαι γάρ σε ὀλίγα λέγοντα διὰ τὸν Ἑρμῆν τουτονί.

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ἐχρῆν μὲν ἴσως καὶ μακρὰ εἰπεῖν πρὸςπρὸς Cobet: not in MSS. οὕτω πολλὰ ὑπὸ σοῦ κατηγορηθέντα· ὅμως δὲ ὅρα εἴ τί σε, ὡς φής, ἠδίκηκα, ὃς τῶν μὲν ἡδίστων ἁπάντων αἴτιός σοι κατέστην, τιμῆς καὶ προεδρίας καὶ στεφάνων καὶ τῆς ἄλλης τρυφῆς, περίβλεπτός τε καὶ ἀοίδιμος διʼ ἐμὲ ἦσθα καὶ περισπούδαστος· εἰ δέ τι χαλεπὸν ἐκ τῶν κολάκων πέπονθας, ἀναίτιος ἐγώ σοι· μᾶλλον δὲ αὐτὸς ἠδίκημαι τοῦτο ὑπὸ σοῦ, διότι με οὕτως ἀτίμως ὑπέβαλες ἀνδράσι καταράτοις ἐπαινοῦσι καὶ καταγοητεύουσι καὶ πάντα τρόπον ἐπιβουλεύουσί μοι· καὶ τό γε τελευταῖον ἔφησθα, ὡς προδέδωκά σε, τοὐναντίον δʼ ἂνδ’ ἂν Bekker: δἐ MSS. αὐτὸς ἐγκαλέσαιμί σοι πάντα τρόπον ἀπελαθεὶς ὑπὸ σοῦ καὶ ἐπὶ κεφαλὴν ἐξωσθεὶς τῆς οἰκίας. τοιγαροῦν ἀντὶ μαλακῆς χλανίδος ταύτην τὴν διφθέραν ἡ τιμιωτάτη σοι Πενία περιτέθεικεν. ὥστε μάρτυς ὁ Ἑρμῆς οὑτοσί, πῶς ἱκέτευον τὸν Δία μηκέθʼ ἥκειν παρὰ σὲ οὕτως δυσμενῶς μοι προσενηνεγμένον.

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ἀλλὰ νῦν ὁρᾷς, ὦ Πλοῦτε, οἷος ἤδη γεγένηται; ὥστε θαρρῶν συνδιάτριβε αὐτῷ· καὶ σὺ μὲν σκάπτε ὡς ἔχεις· σὺ δὲ τὸν θησαυρὸν ὑπάγαγε τῇ δικέλλῃ· ὑπακούσεται γὰρ ἐμβοήσαντί σοι.

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πειστέον, ὦ Ἑρμῆ, καὶ αὖθις πλουτητέον. τι γὰρ ἂν καὶ πάθοι τις, ὁπότεὁπότε Hermann: ὁκόταν MSS. οἱ θεοὶ βιάζοιντο; πλὴν ὅρα γε εἰς οἷά με πράγματα ἐμβάλλεις τὸν κακοδαίμονα, ὃς ἄχρι νῦν εὐδαιμονέστατα διάγων χρυσὸν ἄφνω τοσοῦτον λήψομαι οὐδὲν ἀδικήσας καὶ τοσαύτας φροντίδας ἀναδέξομαι.

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ὑπόστηθι, ὦ Τίμων, διʼ ἐμέ, καὶ εἰ χαλεπὸν τοῦτο καὶ οὐκ οἰστόν ἐστιν, ὅπως οἱ κόλακες ἐκεῖνοι διαρραγῶσιν ὑπὸ τοῦ φθόνου· ἐγὼ δὲ ὑπὲρ τὴν Αἴτνην ἐς τὸν οὐρανὸν ἀναπτήσομαι.

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ὁ μὲν ἀπελήλυθεν, ὡς δοκεῖ· τεκμαίρομαι γὰρ τῇ εἰρεσίᾳ τῶν πτερῶν· σὺ δὲ αὐτοῦ περίμενε· ἀναπέμψω γάρ σοι τὸν Θησαυρὸν ἀπελθών· μᾶλλον δὲ παῖε. σέ φημι, Θησαυρὲ χρυσοῦ, ὑπάκουσον Τίμωνι τουτῳῒ καὶ παράσχες ἑαυτὸνπαράσχες ἑαυτὸν Harmon: πράσχες σεαυτὸν Dindorf: πάρασχε σεαυτὸν MSS. ἀνελέσθαι. σκάπτε, ὦ Τίμων, βαθείας καταφέρων. ἐγὼ δὲ ὑμῖν· ἀποστήσομαι.

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ἄγε, ὦ δίκελλα, νῦν μοι ἐπίρρωσον σεαυτὴν καὶ μὴ κάμῃς ἐκ τοῦ βάθους τὸν Θησαυρὸν ἐς τοὐμφανὲς προκαλουμένη. ὦ Ζεῦ τεράστιε καὶ φίλοι Κορύβαντες καὶ Ἑρμῆ κερδῷε, πόθεν τοσοῦτον χρυσίον; ἦ που ὄναρ ταῦτά ἐστι; δέδια γοῦν μὴ ἄνθρακας εὕρω ἀνεγρόμενος· ἀλλὰ μὴν χρυσίον ἐστὶν ἐπίσημον, ὑπέρυθρον, βαρὺ καὶ τὴν πρόσοψιν ὑπερήδιστον. ὦ χρυσέ, δεξίωμα κάλλιστον βροτοῖς· αἰθόμενον γὰρ πῦρ ἅτε διαπρέπεις καὶ νύκτωρ καὶ μεθʼ ἡμέραν. ἐλθέ, ὦ φίλτατε καὶ ἐρασμιώτατε. νῦν πείθομαί γε καὶ Δία ποτὲ γενέσθαι χρυσόν· τίς γὰρ οὐκ ἂν παρθένος ἀναπεπταμένοις τοῖς κόλποις ὑπεδέξατο οὕτω καλὸν ἐραστὴν διὰ τοῦ τέγους καταρρέοντα;

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ὦ Μίδα καὶ Κροῖσε καὶ τὰ ἐν Δελφοῖς ἀναθήματα, ὡς οὐδὲν ἄρα ἦτε ὡς πρὸς Τίμωνα καὶ τὸν Τίμωνος πλοῦτον, ᾧ γε οὐδὲ ὁ βασιλεὺς ὁ Περσῶν ἴσος.

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Ὦ δίκελλα καὶ φιλτάτη διφθέρα, ὑμᾶς μὲν τῷ Πανὶ τούτῳ ἀναθεῖναι καλόν· αὐτὸς δὲ ἤδη πᾶσαν πριάμενος τὴν ἐσχατιάν, πυργίον οἰκοδομησάμενος ὑπὲρ τοῦ θησαυροῦ μόνῳ ἐμοὶ ἱκανὸν ἐνδιαιτᾶσθαι, τὸν αὐτὸν καὶ τάφον ἀποθανὼν ἕξειν μοιδοκῶ.

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δεδόχθω δὲ ταῦτα καὶ νενομοθετήσθω πρὸς τὸν ἐπίλοιπον βίον, ἀμιξία πρὸς ἅπαντας καὶ ἀγνωσία καὶ ὑπεροψία· φίλος δὲ ἢ ξένος ἢ ἑταῖρος ἢ Ἐλέου βωμὸς ὕθλος πολύς· καὶ τὸ οἰκτεῖραι δακρύοντα ἢ ἐπικουρῆσαι δεομένῳ παρανομία καὶ κατάλυσις τῶν ἐθῶν· μονήρης δὲ ἡ δίαιτα καθάπερ τοῖς λύκοις, καὶ φίλος εἷς Τίμων.
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οἱ δὲ ἄλλοι πάντες ἐχθροὶ καὶ ἐπίβουλοι· καὶ τὸ προσομιλῆσαί τινι αὐτῶν μίασμα· καὶ ἤν τινα ἴδω μόνον, ἀποφρὰς ἡ ἡμέρα· καὶ ὅλως ἀνδριάντων λιθίνων ἢ χαλκῶν μηδὲν ἡμῖν διαφερέτωσαν· καὶ μήτε κήρυκα δεχώμεθα παρʼ αὐτῶν μήτε σπονδὰς σπενδώμεθα· ἡ ἐρημία δὲ ὅρος ἔστω πρὸς αὐτούς. φυλέται δὲ καὶ φράτορες καὶ δημόται καὶ ἡ πατρὶς αὐτὴ ψυχρὰ καὶ ἀνωφελῆ ὀνόματα καὶ ἀνοήτων ἀνδρῶν φιλοτιμήματα. πλουτείτω δὲ Τίμων μόνος καὶ ὑπεροράτω ἁπάντων καὶ τρυφάτω μόνος καθʼ ἑαυτὸν κολακείας καὶ ἐπαίνων φορτικῶν ἀπηλλαγμένος· καὶ θεοῖς θυέτω καὶ εὐωχείσθωεὐωχείσθω Faber: εὐωχείτω MSS. μόνος, ἑαυτῷ γείτων καὶ ὅμορος, ἐκσείωνἐκσείων seems to be used intransitively (= ἐκστάς). ἕκας ὢν Feber: τοὺς ἄλλους Hemsterhuys possibly ἐκσείων ἑαυτὸν τῶν ἄλλων. καὶ ἅπαξ ἑαυτὸν δεξιώσασθαι δεδόχθω, ἢν δέῃ ἀποθανεῖν, καὶ αὑτῷ στέφανον ἐπενεγκεῖν.

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καὶ ὄνομα μὲν ἔστω ὁ Μισάνθρωπος ἥδιστον, τοῦ τρόπου δὲ γνωρίσματα δυσκολία καὶ τραχύτης καὶ σκαιότης καὶ ὀργὴ καὶ ἀπανθρωπία· εἰ δέ τινα ἴδοιμι ἐν πυρὶ διαφθειρόμενον καὶ κατασβεννύναιδιαφθειρόμενον καὶ κατασβεννύναι Cobet: καταδιαφθειρόμενον καὶ σβεννύναι MSS. ἱκετεύοντα, πίττῃ καὶ ἐλαίῳ κατασβεννύναι· καὶ ἤν τινα τοῦ χειμῶνος ὁ ποταμὸς παραφέρῃ, ὁ δὲ τὰς χεῖρας ὀρέγων ἀντιλαβέσθαι δέηται, ὠθεῖν καὶ τοῦτον ἐπὶ κεφαλὴν βαπτίζοντα, ὡς μηδὲ ἀνακῦψαι δυνηθείη· οὕτω γὰρ ἂν τὴν ἴσην ἀπολάβοιεν. εἰσηγήσατο τὸν νόμον Τίμων ἘχεκρατίδουἘχεκρατίδον Faber: Ἐχεκρατίδης MSS. Κολλυτεύς, ἐπεψήφισε τῇ ἐκκλησίᾳ Τίμων ὁ αὐτός.”

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εἶεν, ταῦτα ἡμῖν δεδόχθω καὶ ἀνδρικῶς ἐμμένωμεν αὐτοῖς.

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πλὴν ἀλλὰ περὶ πολλοῦ ἂν ἐποιησάμην ἅπασι γνώριμά πως ταῦτα γενέσθαι, διότι ὑπερπλουτῶ· ἀγχόνη γὰρ ἂν τὸ πρᾶγμα γένοιτο αὐτοῖς. καίτοι τί τοῦτο; φεῦ τοῦ τάχους. πανταχόθεν συνθέουσιν κεκονιμένοι καὶ πνευστιῶντες, οὐκ οἶδα ὅθεν ὀσφραινόμενοι τοῦ χρυσίου. πότερον οὖν ἐπὶ τὸν πάγον τοῦτον ἀναβὰς ἀπελαύνω αὐτοὺς τοῖς λίθοις ἐξ ὑπερδεξίων ἀκροβολιζόμενος, ἢ τό γε τοσοῦτον παρανομήσομεν εἰσάπαξ αὐτοῖς ὁμιλήσαντες, ὡς πλέον ἀνιῷντο ὑπερορώμενοι; τοῦτο οἶμαι καὶ ἄμεινον. ὥστε δεχώμεθα ἤδη αὐτοὺς ὑποστάντες. φέρε ἴδω, τίς ὁ πρῶτος αὐτῶν οὗτός ἐστι; Γναθωνίδης ὁ κόλαξ, ὁ πρῴην ἔρανον αἰτήσαντί μοι ὀρέξας τὸν βρόχον, πίθους ὅλους παρʼ ἐμοὶ πολλάκις ἐμημεκώς. ἀλλʼ εὖ γε ἐποίησεν ἀφικόμενος· οἰμώξεται γὰρ πρὸ τῶν ἄλλων.

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οὐκ ἐγὼ ἔλεγον ὡς οὐκ ἀμελήσουσι Τίμωνος ἀγαθοῦ ἀνδρὸς οἱ θεοί; χαῖρε Τίμων εὐμορφότατε καὶ ἥδιστε καὶ συμποτικώτατε.

+ Τίμων +

νὴ καὶ σύ γε, ὦ Γναθωνίδη, γυπῶν ἁπάντων βορώτατε καὶ ἀνθρώπων ἐπιτριπτότατε.

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ἀεὶ φιλοσκώμμων σύ γε. ἀλλὰ ποῦ τὸ συμπόσιον; ὡς καινόν τί σοι ᾆσμα τῶν νεοδιδάκτων διθυράμβων ἥκω κομίζων.

+ Τίμων

καὶ μὴν ἐλεγεῖά γε ᾄσῃ μάλα περιπαθῶς ὑπὸ ταύτῃ τῇ δικέλλῃ.

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τί τοῦτο; παίεις, ὦ Τίμων; μαρτύρομαι· ὦ Ἡράκλεις, ἰοὺ ἰού, προκαλοῦμαί σε τραύματος εἰς Ἄρειον πάγον.

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καὶ μὴν ἄν γε μικρὸν ἐπιβραδύνῃς, φόνου τάχα προκεκλήσομαι.

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μηδαμῶς· ἀλλὰ σύ γε πάντως τὸ τραῦμα ἴασαι μικρὸν ἐπιπάσας τοῦ χρυσίου δεινῶς γὰρ ἴσχαιμόν ἐστι τὸ φάρμακον.

- Τίμων -

ἔτι γὰρ μένεις;

- Γναθωνίδης -

ἄπειμι· σὺ δὲ οὐ χαιρήσεις οὕτω σκαιὸς ἐκ χρηστοῦ γενόμενος.

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τίς οὗτός ἐστιν ὁ προσιών, ὁ ἀναφαλαντίας; Φιλιάδης, κολάκων ἁπάντων ὁ βδελυρώτατος. οὗτος δὲ ἀγρὸν ὅλον παρʼ ἐμοῦ λαβὼν καὶ τῇ θυγατρὶ προῖκα δύο τάλαντα, μισθὸν τοῦ ἐπαίνου, ὁπότε ᾄσαντά με πάντων σιωπώντων μόνος ὑπερεπῄνεσεν ἐπομοσάμενος ᾠδικώτερον εἶναι τῶν κύκνων, ἐπειδὴ νοσοῦντα πρῴην εἶδέ με καὶ προσῆλθον ἐπικουρίας δεόμενος, πληγὰς ὁ γενναῖος προσενέτεινεν.

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- Φιλιάδης -

ὢ τῆς ἀναισχυντίας. νῦν Τίμωνα γνωρίζετε; νῦν Γναθωνίδης φίλος καὶ συμπότης; τοιγαροῦν δίκαια πέπονθεν οὕτως ἀχάριστος ὤν. ἡμεῖς δὲ οἱ πάλαι συνήθεις καὶ συνέφηβοι καὶ δημόται ὅμως μετριάζομεν, ὡς μὴ ἐπιπηδᾶν δοκῶμεν. χαῖρε, ὦ δέσποτα, καὶ ὅπως τοὺς μιαροὺς τούτους κόλακας φυλάξῃ, τοὺς ἐπὶ τῆς τραπέζης μόνον, τὰ ἄλλα δὲ κοράκων οὐδὲν διαφέροντας. οὐκέτι πιστευτέα τῶν νῦν οὐδενί· πάντες ἀχάριστοι καὶ πονηροί. ἐγὼ δὲ τάλαντόν σοι κομίζων, ὡς ἔχοις πρὸς τὰ κατεπείγοντα χρῆσθαι, καθʼ ὁδὸν ἢδη πλησίον ἤκουσα, ὡς πλουτοίης ὑπερμεγέθη τινὰ πλοῦτον. ἥκω τοιγαροῦν ταῦτά σε νουθετήσων· καίτοι σύ γε οὕτω σοφὸς ὢν οὐδὲν ἴσως δεήσῃ τῶν παρʼ ἐμοῦ λόγων, ὃς καὶ τῷ Νέστορι τὸ δέον παραινέσειας ἄν.

- Τίμων -

ἔσται ταῦτα, ὦ Φιλιάδη. πλὴν ἀλλὰ πρόσιθι, ὡς καὶ σὲ φιλοφρονήσωμαι τῇ δικέλλῃ.

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ἄνθρωποι, κατέαγα τοῦ κρανίου ὑπὸ τοῦ ἀχαρίστου, διότι τὰ συμφέροντα ἐνουθέτουν αὐτόν.

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ἰδοὺ τρίτος οὗτος ὁ ῥήτωρ Δημέας προσέρχεται ψήφισμα ἔχων ἐν τῇ δεξιᾷ καὶ συγγενὴς ἡμέτερος εἶναι λέγων. οὗτος ἑκκαίδεκα παρʼ ἐμοῦ τάλαντα μιᾶς ἡμέρας ἐκτίσας τῇ πόλει — καταδεδίκαστο γὰρ καὶ ἐδέδετο οὐκ ἀποδιδούς, κἀγὼ ἐλεήσας ἐλυσάμην αὐτὸν — ἐπειδὴ πρῴην ἔλαχε τῇ Ἐρεχθηΐδι φυλῇ διανέμειν τὸ θεωρικὸν κἀγὼ προσῆλθον αἰτῶν τὸ γινόμενον, οὐκ ἔφη γνωρίζειν πολίτην ὄντα με.

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- Δημέας -

χαῖρε, ὦ Τίμων, τὸ μέγα ὄφελος τοῦ γένους, τὸ ; ἔρεισμα τῶν Ἀθηνῶν,τὸ πρόβλημα τῆς Ἑλλάδος· καὶ μὴν πάλαι σε ὁ δῆμος συνειλεγμένος καὶ αἱ βουλαὶ ἀμφότεραι περιμένουσι. πρότερον δὲ ἄκουσον τὸ ψήφισμα, ὃ ὑπὲρ σοῦ γέγραφα·

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ἐπειδὴ Τίμων Ἐχεκρατίδου Κολλυτεύς·, ἀνὴρ οὐ μόνον καλὸς κἀγαθός, ἀλλὰ καὶ σοφὸς ὡς οὐκ ἄλλος ἐν τῇ Ἑλλάδι, παρὰ πάντα χρόνον διατελεῖ τὰ ἄριστα πράττων τῇ πόλει, νενίκηκε δὲ πὺξ καὶ πάλην καὶ δρόμον ἐν Ὀλυμπίᾳ μιᾶς ἡμέρας καὶ τελείῳ ἅρματι καὶ συνωρίδι πωλικῇ —

- Τίμων -

ἀλλʼ οὐδὲ ἐθεώρησα ἐγὼ πώποτε εἰς Ὀλυμπίαν.

- Δημέας -

τί οὖν; θεωρήσεις ὕστερον τὰ τοιαῦτα δὲ πολλὰ προσκεῖσθαι ἄμεινον. καὶ ἠρίστευσε δὲ ὑπὲρ τῆς; πόλεως πέρυσι πρὸς Ἀχαρναῖς καὶ κατέκοψε Πελοποννησίων δύο μόρας —

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πῶς; διὰ γὰρ τὸ μὴ ἔχειν ὅπλα οὐδὲ προὐγράφην· ἐν τῷ καταλόγῳ.

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μέτρια τὰ περὶ σαυτοῦ λέγεις, ἡμεῖς δὲ ἀχάριστοι ἂν εἴημεν ἀμνημονοῦντες. ἔτι δὲ καὶ ψηφίσματα γράφων καὶ συμβουλεύων καὶ στρατηγῶν οὐ μικρὰ ὠφέλησε τὴν πόλιν ἐπὶ τούτοις ἅπασι δεδόχθω τῇ βουλῇ καὶ τῷ δήμῳ καὶ τῇ Ἡλιαίᾳ καὶ ταῖς φυλαῖς καὶ τοῖς δήμοις ἰδίᾳ καὶ κοινῇ πᾶσι χρυσοῦν ἀναστῆσαι τὸν Τίμωνα παρὰ τὴν Ἀθηνᾶν ἐν τῇ ἀκροπόλει κεραυνὸν ἐν τῇ δεξιᾷ ἔχοντα καὶ ἀκτῖνας ἐπὶ τῇ κεφαλῇ καὶ στεφανῶσαι αὐτὸν χρυσοῖς στεφάνοις ἑπτὰ καὶ ἀνακηρυχθῆναι τοὺς στεφάνους τήμερον Διονυσίοις τραγῳδοῖς καινοῖς — ἀχθῆναι γὰρ διʼ αὐτὸν δεῖ τήμερον τὰ Διονύσια. εἶπε τὴν γνώμην Δημέας ὁ ῥήτωρ, συγγενὴς αὐτοῦ ἀγχιστεὺς καὶ μαθητὴς ὤν· καὶ γὰρ ῥήτωρ ἄριστος ὁ Τίμων καὶ τὰ ἄλλα πάντα ὁπόσα ἂν ἐθέλῃ.

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τουτὶ μὲν οὖν σοι τὸ ψήφισμα. ἐγὼ δὲ καὶ τὸν υἱὸν ἐβουλόμην ἀγαγεῖν παρὰ σέ, ὃν ἐπὶ τῷ σῷ ὀνόματι Τίμωνα ὠνόμακα.

- Τίμων -

πῶς, ὦ Δημέα, ὃς οὐδὲ γεγάμηκας, ὅσα γε καὶ ἡμᾶς εἰδέναι;

- Δημέας -

ἀλλὰ γαμῶ, ἢν διδῷ θεός, ἐς νέωτα καὶ παιδοποιήσομαι καὶ τὸ γεννηθησόμενον — ἄρρεν γὰρ ἔσται — Τίμωνα ἤδη καλῶ.

- Τίμων -

οὐκ οἶδα εἰ γαμησείεις ἔτι, ὦ οὗτος, τηλικαύτην παρʼ ἐμοῦ πληγὴν λαμβάνων.

- Δημέας -

οἴμοι· τί τοῦτο; τυραννίδι Τίμων ἐπιχειρεῖς καὶ τύπτεις τοὺς ἐλευθέρους οὐ καθαρῶς ἐλεύθερος οὐδʼ αὐτὸς ὤν; ἀλλὰ δώσεις ἐν τάχει τὴν δίκην τὰ τε ἄλλα καὶ ὅτι τὴν ἀκρόπολιν ἐνέπρησας.

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ἀλλʼ οὐκ ἐμπέρησται , ὦ μιαρέ, ἡ ἀκρόπολις· ὥστε δῆλος εἶ συκοφαντῶν.

- Δημέας -

ἀλλὰ καὶ πλουτεῖς τὸν ὀπισθόδομον διορύξας.

- Τίμων -

οὐ διώρυκται οὐδὲ οὗτος, ὥστε ἀπίθανά σου καὶ ταῦτα.

- Δημέας -

διορυχθήσεται μὲν ὕστερον· ἤδη δὲ σὺ πάντα τὰ ἐν αὐτῷ ἔχεις.

- Τίμων -

οὐκοῦν καὶ ἄλλην λάμβανε.

- Δημέας -

οἴμοι τὸ μετάφρενον.

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μὴ κέκραχθι· κατοίσω γάρ σοι καὶ τρίτην ἐπεὶ καὶ γελοῖα πάμπαν ἂν πάθοιμι δύο μὲν Λακεδαιμονίων μόρας κατακόψας ἄνοπλος, ἓν δὲ μιαρὸν ἀνθρώπιον μὴ ἐπιτρίψας· μάτην γὰρ ἂν εἴην καὶ νενικηκὼς Ὀλύμπια πὺξ καὶ πάλην.

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ἀλλὰ τί τοῦτο; οὐ Θρασυκλῆς ὁ φιλόσοφος οὗτός ἐστιν; οὐ μὲν οὖν ἄλλος· ἐκπετάσας γοῦν τὸν πώγωνα καὶ τὰς ὀφρῦς ἀνατείνας καὶ βρενθυόμενός τι πρὸς αὑτὸν ἔρχεται, τιτανῶδες βλέπων, ἀνασεσοβημένος τὴν ἐπὶ τῷ μετώπῳ κόμην, Αὐτοβορέας τις ἢ Τρίτων, οἵους ὁ Ζεῦξις ἔγραψεν. οὗτος ὁ τὸ σχῆμα εὐσταλὴς καὶ κόσμιος τὸ βάδισμα καὶ σωφρονικὸς τὴν ἀναβολὴν ἕωθεν μυρία ὅσα περὶ ἀρετῆς διεξιὼν καὶ τῶν ἡδονῇ χαιρόντων κατηγορῶν καὶ τὸ ὀλιγαρκὲς ἐπαινῶν, ἐπειδὴ λουσάμενος ἀφίκοιτο ἐπὶ τὸ δεῖπνον καὶ ὁ παῖς μεγάλην τὴν κύλικα ὀρέξειεν αὐτῷ — τῷ ζωροτέρῳ δὲ χαίρει μάλιστα — καθάπερ τὸ Λήθης ὕδωρ ἐκπιὼν ἐναντιώτατα ἐπιδείκνυται τοῖς ἑωθινοῖς ἐκείνοις λόγοις, προαρπάζων ὥσπερ ἴκτινος τὰ ὄψα καὶ τὸν πλησίον παραγκωνιζόμενος, καρύκης τὸ γένειον ἀνάπλεως, κυνηδὸν ἐμφορούμενος, ἐπικεκυφὼς καθάπερ ἐν ταῖς λοπάσι τὴν ἀρετὴν εὑρήσειν προσδοκῶν, ἀκριβῶς τὰ τρύβλια τῷ λιχανῷ ἀποσμήχων ὡς μηδὲ ὀλίγον τοῦ μυττωτοῦ καταλίποι,

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μεμψίμοιρος ἀεί, κἂν τὸν πλακοῦντα ὅλον ἢ τὸν σῦν μόνος τῶν ἄλλων λάβῃ,ὅ τι περ λιχνείας καὶ ἀπληστίας ὄφελος, μέθυσος καὶ πάροινος οὐκ ἄχρι ᾠδῆς καὶ ὀρχηστύος μόνον, ἀλλὰ καὶ λοιδορίας καὶ ὀργῆς. προσέτι καὶ λόγοι πολλοὶ ἐπὶ τῇ κύλικι, τότε δὴ καὶ μάλιστα, περὶ σωφροσύνης καὶ κοσμιότητος· καὶ ταῦτά φησιν ἤδη ὑπὸ τοῦ ἀκράτου πονηρῶς ἔχων καὶ ὑποτραυλίζων γελοίως· εἶτα ἔμετος ἐπὶ τούτοις· καὶ τὸ τελευταῖον, ἀράμενοί τινες ἐκφέρουσιν αὐτὸν ἐκ τοῦ συμποσίου τῆς αὐλητρίδος ἀμφοτέραις ἐπειλημμένον. πλὴν ἀλλὰ καὶ νήφων οὐδενὶ τῶν πρωτείων παραχωρήσειεν ἂν ψεύσματος ἕνεκα ἢ θρασύτητος ἢ φιλαργυρίας· ἀλλὰ καὶ κολάκων ἐστὶ τὰ πρῶτα καὶ ἐπιορκεῖ προχειρότατα, καὶ ἡ γοητεία προηγεῖται καὶ ἡ ἀναισχυντία παρομαρτεῖ, καὶ ὅλως πάνσοφόν τι χρῆμα καὶ πανταχόθεν ἀκριβὲς καὶ ποικίλως ἐντελές. οἰμώξεται τοιγαροῦν οὐκ εἰς μακρὰν χρηστὸς ὤν. τί τοῦτο; παπαί, χρόνιος ἡμῖν Θρασυκλῆς.

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οὐ κατὰ ταὐτά, ὦ Τίμων, τοῖς πολλοῖς τούτοις ἀφῖγμαι, οἵπερ τὸν πλοῦτόν σου τεθηπότες ἀργυρίου καὶ χρυσίου καὶ δείπνων πολυτελῶν ἐλπίδι συνδεδραμήκασι, πολλὴν τὴν κολακείαν ἐπιδειξόμενοι πρὸς ἄνδρα οἷον σὲ ἁπλοϊκὸν καὶ τῶν ὄντων κοινωνικὸν οἶσθα γὰρ ὡς μᾶζα μὲν ἐμοὶ δεῖπνον ἱκανόν, ὄψον δὲ ἥδιστον θύμον ἢ κάρδαμον ἢ εἴ ποτε τρυφῴην, ὀλίγον τῶν ἁλῶν ποτὸν δὲ ἡ ἐννεάκρουνος· ὁ δὲ τρίβων οὗτος ἧς βούλει πορφυρίδος ἀμείνων. τὸ χρυσίον μὲν γὰρ οὐδὲν τιμιώτερον τῶν ἐν τοῖς αἰγιαλοῖς ψηφίδων μοι δοκεῖ. σοῦ δὲ αὐτοῦ χάριν ἐστάλην, ὡς μὴ διαφθείρῃ σε τὸ κάκιστον τοῦτο καὶ ἐπιβουλότατον κτῆμα ὁ πλοῦτος, ὁ πολλοῖς πολλάκις αἴτιος ἀνηκέστων συμφορῶν γεγενημένος· εἰ γάρ μοι πείθοιο, μάλιστα μὲν ὅλον ἐς τὴν θάλατταν ἐμβαλεῖς αὐτὸν οὐδὲν ἀναγκαῖον ἀνδρὶ ἀγαθῷ ὄντα καὶ τὸν φιλοσοφίας πλοῦτον ὁρᾶν δυναμένῳ· μὴ μέντοι ἐς βάθος, ὦγαθέ, ἀλλʼ ὅσον ἐς βουβῶνας ἐπεμβὰς ὀλίγον πρὸ τῆς κυματωγῆς, ἐμοῦ ὁρῶντος μόνου·

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εἰ δὲ μὴ τοῦτο βούλει, σὺ δὲ ἄλλον τρόπον ἀμείνω κατὰ τάχος ἐκφόρησον αὐτὸν ἐκ τῆς οἰκίας μηδʼ ὀβολὸν αὑτῷ ἀνείς, διαδιδοὺς ἅπασι τοῖς δεομένοις, ᾧ μὲν πέντε δραχμάς, ᾧ δὲ μνᾶν, ᾧ δὲ ἡμιτάλαντον εἰ δέ τις φιλόσοφος εἴη, διμοιρίαν ἢ τριμοιρίαν φέρεσθαι δίκαιος· ἐμοὶ δὲ — καίτοι οὐκ ἐμαυτοῦ χάριν αἰτῶ, ἀλλʼ ὅπως μεταδῶ τῶν ἑταίρων τοῖς δεομένοις — ἱκανὸν εἰ ταυτηνὶ τὴν πήραν ἐμπλήσας παράσχοις οὐδὲ ὅλους δύο μεδίμνους χωροῦσαν Αἰγινητικούς. ὀλιγαρκῆ δὲ καὶ μέτριον χρὴ εἶναι τὸν φιλοσοφοῦντα καὶ μηδὲν ὑπὲρ τὴν πήραν φρονεῖν.

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ἐπαινῶ ταῦτά σου, ὦ Θρασύκλεις· πρὸ δʼ οὖν τῆς πήρας, εἰ δοκεῖ, φέρε σοι τὴν κεφαλὴν ἐμπλήσω κονδύλων ἐπιμετρήσας τῇ δικέλλῃ.

- Θρασυκλῆς -

ὦ δημοκρατία καὶ νόμοι, παιόμεθα ὑπὸ τοῦ καταράτου ἐν ἐλευθέρᾳ τῇ πόλει.

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τί ἀγανακτεῖς, ὦγαθέ; μῶν παρακέκρουσμαί σε; καὶ μὴν ἐπεμβαλῶ χοίνικας ὑπὲρ τὸ μέτρον τέτταρας.

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ἀλλὰ τί τοῦτο; πολλοὶ συνέρχονται· Βλεψίας ἐκεῖνος καὶ Λάχης καὶ Γνίφων καὶ ὅλον ˘ τὸ σύνταγμα τῶν οἰμωξομένων. ὥστε τί οὐκ ἐπὶ τὴν πέτραν ταύτην ἀνελθὼν τὴν μὲν δίκελλαν ὀλίγον ἀναπαύω πάλαι πεπονηκυῖαν, αὐτὸς δὲ ὅτι πλείστους λίθους συμφορήσας ἐπιχαλαζῶ πόρρωθεν αὐτούς;

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μὴ βάλλε, ὦ Τίμων ἄπιμεν γάρ.

- Τίμων + Γναθωνίδης +

τί τοῦτο; παίεις, ὦ Τίμων; μαρτύρομαι· ὦ Ἡράκλεις, ἰοὺ ἰού, προκαλοῦμαί σε τραύματος εἰς Ἄρειον πάγον.

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καὶ μὴν ἄν γε μικρὸν ἐπιβραδύνῃς, φόνου τάχα προκεκλήσομαι.

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μηδαμῶς· ἀλλὰ σύ γε πάντως τὸ τραῦμα ἴασαι μικρὸν ἐπιπάσας τοῦ χρυσίου· δεινῶς γὰρ ἴσχαιμόν ἐστι τὸ φάρμακον.

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ἔτι γὰρ μένεις;

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ἄπειμι· σὺ δὲ οὐ χαιρήσεις οὕτω σκαιὸς ἐκ χρηστοῦ γενόμενος.

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τίς οὗτός ἐστιν ὁ προσιών, ὁ ἀναφαλαντίας; Φιλιάδης, κολάκων ἁπάντων ὁ βδελυρώτατος. οὗτος δὲ ἀγρὸν ὅλον παρʼ ἐμοῦ λαβὼν καὶ τῇ θυγατρὶ προῖκα δύο τάλαντα, μισθὸν τοῦ ἐπαίνου, ὁπότε ᾄσαντά με πάντων σιωπώντων μόνος ὑπερεπῄνεσεν ἐπομοσάμενος ᾠδικώτερον εἶναι τῶν κύκνων, ἐπειδὴ νοσοῦντα πρῴην εἶδέ με καὶ προσῆλθον ἐπικουρίας δεόμενος, πληγὰς ὁ γενναῖος προσενέτεινεν.

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ὢ τῆς ἀναισχυντίας. νῦν Τίμωνα γνωρίζετε; νῦν Γναθωνίδης φίλος καὶ συμπότης; τοιγαροῦν δίκαια πέπονθεν οὕτως ἀχάριστος ὤν. ἡμεῖς δὲ οἱ πάλαι συνήθεις καὶ συνέφηβοι καὶ δημόται ὅμως μετριάζομεν, ὡς μὴ ἐπιπηδᾶν δοκῶμεν. χαῖρε, ὦ δέσποτα, καὶ ὅπως τοὺς μιαροὺς τούτους κόλακας φυλάξῃ, τοὺς ἐπὶ τῆς τραπέζης μόνον, τὰ ἄλλα δὲ κοράκων οὐδὲν διαφέροντας. οὐκέτι πιστευτέα τῶν νῦν οὐδενί· πάντες ἀχάριστοι καὶ πονηροί. ἐγὼ δὲ τάλαντόν σοι κομίζων, ὡς ἔχοις πρὸς τὰ κατεπείγοντα χρῆσθαι, καθʼ ὁδὸν ἤδη πλησίον ἤκουσα, ὡς πλουτοίης ὑπερμεγέθη τινὰ πλοῦτον. ἥκω τοιγαροῦν ταῦτά σε νουθετήσων· καίτοι σύ γε οὕτω σοφὸς ὢν οὐδὲν ἴσως δεήσῃ τῶν παρʼ ἐμοῦ λόγων, ὃς καὶ τῷ Νέστορι τὸ δέον παραινέσειας ἄν.

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ἔσται ταῦτα, ὦ Φιλιάδη. πλὴν ἀλλὰ πρόσιθι, ὡς καὶ σὲ φιλοφρονήσωμαι τῇ δικέλλῃ.

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ἄνθρωποι, κατέαγα τοῦ κρανίου ὑπὸ τοῦ ἀχαρίστου, διότι τὰ συμφέροντα ἐνουθέτουν αὐτόν.

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ἰδοὺ τρίτος οὗτος ὁ ῥήτωρ Δημέας προσέρχεται ψήφισμα ἔχων ἐν τῇ δεξιᾷ καὶ συγγενὴς ἡμέτερος εἶναι λέγων. οὗτος ἑκκαίδεκα παρʼ ἐμοῦ τάλαντα μιᾶς ἡμέρας ἐκτίσας τῇ πόλει — καταδεδίκαστο γὰρ καὶ ἐδέδετο οὐκ ἀποδιδούς, κἀγὼ ἐλεήσας ἐλυσάμην αὐτόν — ἐπειδὴ πρῴην ἔλαχε τῇ Ἐρεχθηΐδι φυλῇ διανέμειν τὸ θεωρικὸν κἀγὼ προσῆλθον αἰτῶν τὸ γινόμενον, οὐκ ἔφη γνωρίζειν πολίτην ὄντα με.

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χαῖρε, ὦ Τίμων, τὸ μέγα ὄφελος τοῦ γένους, τὸ ἔρεισμα τῶν Ἀθηνῶν,Ἀθηνῶν Bekker: Ἀθηναίων MSS. τὸ πρόβλημα τῆς Ἑλλάδος· καὶ μὴν πάλαι σε ὁ δῆμος συνειλεγμένος καὶ αἱ βουλαὶ ἀμφότεραι περιμένουσι. πρότερον δὲ ἄκουσον τὸ ψήφισμα, ὃ ὑπὲρ σοῦ γέγραφα·

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ἐπειδὴ Τίμων ἘχεκρατίδουἘχεδρατίδου Dindorf: ὁ Ἐχεκραπίδου MSS. Κολλυτεύς, ἀνὴρ οὐ μόνον καλὸς κἀγαθός, ἀλλὰ καὶ σοφὸς ὡς οὐκ ἄλλος ἐν τῇ Ἑλλάδι, παρὰ πάντα χρόνον διατελεῖ τὰ ἄριστα πράττων τῇ πόλει, νενίκηκε δὲ πὺξ καὶ πάλην καὶ δρόμον ἐν Ὀλυμπίᾳ μιᾶς ἡμέρας καὶ τελείῳ ἅρματι καὶ συνωρίδι πωλικῇ —

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ἀλλʼ οὐδὲ ἐθεώρησα ἐγὼ πώποτε εἰς Ὀλυμπίαν.

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τί οὖν; θεωρήσεις ὕστερον· τὰ τοιαῦτα δὲ πολλὰ προσκεῖσθαι ἄμεινον. καὶ ἠρίστευσε δὲ ὑπὲρ τῆς πόλεως πέρυσι πρὸς ἈχαρναῖςἈχαρναῖς Mehler Ἀχαονέας MSS. καὶ κατέκοψε Πελοποννησίων δύο μόρας —

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πῶς; διὰ γὰρ τὸ μὴ ἔχειν ὅπλα οὐδὲ προὐγράφην ἐν τῷ καταλόγῳ.

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μέτρια τὰ περὶ σαυτοῦ λέγεις, ἡμεῖς δὲ ἀχάριστοι ἂν εἴημεν ἀμνημονοῦντες. ἔτι δὲ καὶ ψηφίσματα γράφων καὶ συμβουλεύων καὶ στρατηγῶν οὐ μικρὰ ὠφέλησε τὴν πόλιν· ἐπὶ τούτοις ἅπασι δεδόχθω τῇ βουλῇ καὶ τῷ δήμῳ καὶ τῇ Ἡλιαίᾳ καὶ ταῖς φυλαῖςκαὶ ταῖς φυλαῖς Fritzsche: κατὰ φυλὰς MSS. καὶ τοῖς δήμοις ἰδίᾳ καὶ κοινῇ πᾶσι χρυσοῦν ἀναστῆσαι τὸν Τίμωνα παρὰ τὴν Ἀθηνᾶν ἐν τῇ ἀκροπόλει κεραυνὸν ἐν τῇ δεξιᾷ ἔχοντα καὶ ἀκτῖνας ἐπὶ τῇ κεφαλῇ καὶ στεφανῶσαι αὐτὸν χρυσοῖς στεφάνοις ἑπτὰ καὶ ἀνακηρυχθῆναι τοὺς στεφάνους τήμερον Διονυσίοις τραγῳδοῖς καινοῖς — ἀχθῆναι γὰρ διʼ αὐτὸν δεῖ τήμερον τὰ Διονύσια. εἶπε τὴν γνώμην Δημέας ὁ ῥήτωρ, συγγενὴς αὐτοῦ ἀγχιστεὺς καὶ μαθητὴς ὤν· καὶ γὰρ ῥήτωρ ἄριστος ὁ Τίμων καὶ τὰ ἄλλα πάντα ὁπόσα ἂν ἐθέλῃ.

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τουτὶ μὲν οὖν σοι τὸ ψήφισμα. ἐγὼ δὲ καὶ τὸν υἱὸν ἐβουλόμην ἀγαγεῖν παρὰ σέ, ὃν ἐπὶ τῷ σῷ ὀνόματι Τίμωνα ὠνόμακα.

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πῶς, ὦ Δημέα, ὃς οὐδὲ γεγάμηκας, ὅσα γε καὶ ἡμᾶς εἰδέναι;

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ἀλλὰ γαμῶ, ἢν διδῷ θεός, ἐς νέωτα καὶ παιδοποιήσομαι καὶ τὸ γεννηθησόμενον — ἄρρεν γὰρ ἔσται — Τίμωνα ἤδη καλῶ.

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οὐκ οἶδα εἰ γαμησείειςγαμησείεις Fritzche: γαμήσεις MSS. ἔτι, ὦ οὗτος, τηλικαύτην παρʼ ἐμοῦ πληγὴν λαμβάνων.

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οἴμοι· τί τοῦτο; τυραννίδι Τίμων ἐπιχειρεῖς καὶ τύπτεις τοὺς ἐλευθέρους οὐ καθαρῶς ἐλεύθερος οὐδʼ αὐτὸς ὤν; ἀλλὰ δώσεις ἐν τάχει τὴν δίκην τά τε ἄλλα καὶ ὅτι τὴν ἀκρόπολιν ἐνέπρησας.

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ἀλλʼ οὐκ ἐμπέπρησται, ὦ μιαρέ, ἡ ἀκρόπολις· ὥστε δῆλος εἶ συκοφαντῶν.

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ἀλλὰ καὶ πλουτεῖς τὸν ὀπισθόδομον διορύξας.

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οὐ διώρυκται οὐδὲ οὗτος, ὥστε ἀπίθανά σου καὶ ταῦτα.

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διορυχθήσεται μὲν ὕστερον· ἤδη δὲ σὺ πάντα τὰ ἐν αὐτῷ ἔχεις.

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οὐκοῦν καὶ ἄλλην λάμβανε.

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οἴμοι τὸ μετάφρενον.

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μὴ κέκραχθι· κατοίσω γάρ σοι καὶ τρίτην· ἐπεὶ καὶ γελοῖα πάμπαν ἂν πάθοιμι δύο μὲν Λακεδαιμονίων μόρας κατακόψας ἄνοπλος, ἓν δὲ μιαρὸν ἀνθρώπιον μὴ ἐπιτρίψας· μάτην γὰρ ἂν εἴην καὶ νενικηκὼς Ὀλύμπια πὺξ καὶ πάλην.

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ἀλλὰ τί τοῦτο; οὐ Θρασυκλῆς ὁ φιλόσοφος οὗτός ἐστιν; οὐ μὲν οὖν ἄλλος· ἐκπετάσας γοῦν τὸν πώγωνα καὶ τὰς ὀφρῦς ἀνατείνας καὶ βρενθυόμενός τι πρὸς αὑτὸν ἔρχεται, τιτανῶδες βλέπων, ἀνασεσοβημένος τὴν ἐπὶ τῷ μετώπῳ κόμην, Αὐτοβορέας τις ἢ Τρίτων, οἵους ὁ Ζεῦξις ἔγραψεν. οὗτος ὁ τὸ σχῆμα εὐσταλὴς καὶ κόσμιος τὸ βάδισμα καὶ σωφρονικὸς τὴν ἀναβολὴν ἕωθεν μυρία ὅσα περὶ ἀρετῆς διεξιὼν καὶ τῶν ἡδονῇ χαιρόντων κατηγορῶν καὶ τὸ ὀλιγαρκὲς ἐπαινῶν, ἐπειδὴ λουσάμενος ἀφίκοιτο ἐπὶ τὸ δεῖπνον καὶ ὁ παῖς μεγάλην τὴν κύλικα ὀρέξειεν αὐτῷ — τῷ ζωροτέρῳ δὲ χαίρει μάλιστα — καθάπερ τὸ Λήθης ὕδωρ ἐκπιὼν ἐναντιώτατα ἐπιδείκνυται τοῖς ἑωθινοῖς ἐκείνοις λόγοις, προαρπάζων ὥσπερ ἴκτινος τὰ ὄψα καὶ τὸν πλησίον παραγκωνιζόμενος, καρύκης τὸ γένειον ἀνάπλεως, κυνηδὸν ἐμφορούμενος, ἐπικεκυφὼς καθάπερ ἐν ταῖς λοπάσι τὴν ἀρετὴν εὑρήσειν προσδοκῶν, ἀκριβῶς τὰ τρύβλια τῷ λιχανῷ ἀποσμήχων ὡς μηδὲ ὀλίγον τοῦ μυττωτοῦ καταλίποι,

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μεμψίμοιρος ἀεί, κἂν τὸν πλακοῦντα ὅλον ἢ τὸν σῦν μόνος τῶν ἄλλων λάβῃ,λάβῃ Dindοrf: λάβοι MSS. ὅ τι περ λιχνείας καὶ ἀπληστίας ὄφελος, μέθυσος καὶ πάροινος οὐκ ἄχρι ᾠδῆς καὶ ὀρχηστύος μόνον, ἀλλὰ καὶ λοιδορίας καὶ ὀργῆς. προσέτι καὶ λόγοι πολλοὶ ἐπὶ τῇ κύλικι, τότε δὴ καὶ μάλιστα, περὶ σωφροσύνης καὶ κοσμιότητος· καὶ ταῦτά φησιν ἤδη ὑπὸ τοῦ ἀκράτου πονήρως ἔχων καὶ ὑποτραυλίζων γελοίως· εἶτα ἔμετος ἐπὶ τούτοις· καὶ τὸ τελευταῖον, ἀράμενοί τινες ἐκφέρουσιν αὐτὸν ἐκ τοῦ συμποσίου τῆς αὐλητρίδος ἀμφοτέραις ἐπειλημμένον. πλὴν ἀλλὰ καὶ νήφων οὐδενὶ τῶν πρωτείων παραχωρήσειεν ἂν ψεύσματος ἕνεκα ἢ θρασύτητος ἢ φιλαργυρίας· ἀλλὰ καὶ κολάκων ἐστὶ τὰ πρῶτα καὶ ἐπιορκεῖ προχειρότατα, καὶ ἡ γοητεία προηγεῖται καὶ ἡ ἀναισχυντία παρομαρτεῖ, καὶ ὅλως πάνσοφόν τι χρῆμα καὶ πανταχόθεν ἀκριβὲς καὶ ποικίλως ἐντελές. οἰμώξεται τοιγαροῦν οὐκ εἰς μακρὰν χρηστὸς ὤν. τί τοῦτο; παπαί, χρόνιος ἡμῖν Θρασυκλῆς.

+ +
+ Θρασυκλῆς +

οὐ κατὰ ταὐτά, ὦ Τίμων, τοῖς πολλοῖς τούτοις ἀφῖγμαι, οἵπεροἵπερ Mehler: ὤσπερ οἱ MSS. τὸν πλοῦτόν σουσον Basle ed. of 1563: σοι MSS. τεθηπότες ἀργυρίου καὶ χρυσίου καὶ δείπνων πολυτελῶν ἐλπίδι συνδεδραμήκασι, πολλὴν τὴν κολακείαν ἐπιδειξόμενοι πρὸς ἄνδρα οἷον σὲ ἁπλοϊκὸν καὶ τῶν ὄντων κοινωνικόν· οἶσθα γὰρ ὡς μᾶζα μὲν ἐμοὶ δεῖπνον ἱκανόν, ὄψον δὲ ἥδιστον θύμον ἢ κάρδαμον ἢ εἴ ποτε τρυφῴην, ὀλίγον τῶν ἁλῶν· ποτὸν δὲ ἡ ἐννεάκρουνος· ὁ δὲ τρίβων οὗτος ἧς βούλει πορφυρίδος ἀμείνων. τὸ χρυσίον μὲν γὰρ οὐδὲν τιμιώτερον τῶν ἐν τοῖς αἰγιαλοῖς ψηφίδων μοι δοκεῖ. σοῦ δὲ αὐτοῦ χάριν ἐστάλην, ὡς μὴ διαφθείρῃ σε τὸ κάκιστον τοῦτο καὶ ἐπιβουλότατον κτῆμα ὁ πλοῦτος, ὁ πολλοῖς πολλάκις αἴτιος ἀνηκέστων συμφορῶν γεγενημένος· εἰ γάρ μοι πείθοιο, μάλιστα μὲνμὲν Fritzsche: not in MSS. ὅλον ἐς τὴν θάλατταν ἐμβαλεῖς αὐτὸν οὐδὲν ἀναγκαῖον ἀνδρὶ ἀγαθῷ ὄντα καὶ τὸν φιλοσοφίας πλοῦτον ὁρᾶν δυναμένῳ· μὴ μέντοι ἐς βάθος, ὦγαθέ, ἀλλʼ ὅσον ἐς βουβῶνας ἐπεμβὰς ὀλίγον πρὸ τῆς κυματωγῆς, ἐμοῦ ὁρῶντος μόνου·

+ +
+ Θρασυκλῆς +

εἰ δὲ μὴ τοῦτο βούλει, σὺ δὲ ἄλλον τρόπον ἀμείνω κατὰ τάχος ἐκφόρησον αὐτὸν ἐκ τῆς οἰκίας μηδʼ ὀβολὸν αὑτῷ ἀνείς, διαδιδοὺς ἅπασι τοῖς δεομένοις, ᾧ μὲν πέντε δραχμάς, ᾧ δὲ μνᾶν, ᾧ δὲ ἡμιτάλαντον· εἰ δέ τις φιλόσοφος εἴη, διμοιρίαν ἢ τριμοιρίαν φέρεσθαι δίκαιος· ἐμοὶ δέ — καίτοι οὐκ ἐμαυτοῦ χάριν αἰτῶ, ἀλλʼ ὅπως μεταδῶ τῶν ἑταίρων τοῖς δεομένοις — ἱκανὸν εἰ ταυτηνὶ τὴν πήραν ἐμπλήσας παράσχοις οὐδὲ ὅλους δύο μεδίμνους χωροῦσαν Αἰγινητικούς. ὀλιγαρκῆ δὲ καὶ μέτριον χρὴ εἶναι τὸν φιλοσοφοῦντα καὶ μηδὲν ὑπὲρ τὴν πήραν φρονεῖν.

+ Τίμων +

ἐπαινῶ ταῦτά σου, ὦ Θρασύκλεις· πρὸ δʼ οὖνδ’ οὖν Jacobitz: γοῦν MSS. τῆς πήρας, εἰ δοκεῖ, φέρε σοι τὴν κεφαλὴν ἐμπλήσω κονδύλων ἐπιμετρήσας τῇ δικέλλῃ.

+ Θρασυκλῆς +

ὦ δημοκρατία καὶ νόμοι, παιόμεθα ὑπὸ τοῦ καταράτου ἐν ἐλευθέρᾳ τῇ πόλει.

+ Τίμων +

τί ἀγανακτεῖς, ὦγαθέ; μῶνμῶν Dindorf: Τίμων MSS. παρακέκρουσμαί σε; καὶ μὴν ἐπεμβαλῶ χοίνικας ὑπὲρ τὸ μέτρον τέτταρας.

+ +
+ Τίμων +

ἀλλὰ τί τοῦτο; πολλοὶ συνέρχονται· Βλεψίας ἐκεῖνος καὶ Λάχης καὶ Γνίφων καὶ ὅλονὅλον Mehler: ὅλως MSS. τὸ σύνταγμα τῶν οἰμωξομένων. ὥστε τί οὐκ ἐπὶ τὴν πέτραν ταύτην ἀνελθὼν τὴν μὲν δίκελλαν ὀλίγον ἀναπαύω πάλαι πεπονηκυῖαν, αὐτὸς δὲ ὅτι πλείστους λίθους συμφορήσας ἐπιχαλαζῶ πόρρωθεν αὐτούς;

+ Βλεψίας +

μὴ βάλλε, ὦ Τίμων· ἄπιμεν γάρ.

+ Τίμων

ἀλλʼ οὐκ ἀναιμωτί γε ὑμεῖς οὐδὲ ἄνευ τραυμάτων.
diff --git a/data/tlg0062/tlg023/__cts__.xml b/data/tlg0062/tlg023/__cts__.xml index 5d02e2435..ad12bfabb 100644 --- a/data/tlg0062/tlg023/__cts__.xml +++ b/data/tlg0062/tlg023/__cts__.xml @@ -1,12 +1,18 @@ - + Timon - - + + Τίμων Lucian, Vol. 2. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1915. - - - \ No newline at end of file + + + + Charon, or the Inspectors + Lucian, Vol. 2. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1915. + + + + diff --git a/data/tlg0062/tlg023/tlg0062.tlg023.perseus-eng1.xml b/data/tlg0062/tlg023/tlg0062.tlg023.perseus-eng1.xml new file mode 100644 index 000000000..ac23375cf --- /dev/null +++ b/data/tlg0062/tlg023/tlg0062.tlg023.perseus-eng1.xml @@ -0,0 +1,1127 @@ + + + + + + +Charon, or the Inspectors +Lucian of Samosata +Austin Morris Harmon, 1878-1950 +National Endowment for the Humanities +Gregory Crane + +Gregory Crane +OCRd, tagged and added initial corrections to the text + + + +Perseus Digital Library +tlg0062.tlg001.1st1K-eng1.xml + +Available under a Creative Commons Attribution-ShareAlike 4.0 International License + +2023 +Trustees of Tufts University +United States + + + + + +Lucian + + +Austin Morris Harmon + + +Lucian of Samosata + +Trustees of Tufts University +Cambridge, MA +1915 + +2 + +The Hathi Trust + + + + + +

Text encoded in accordance with the latest EpiDoc standards

+ + +

This pointer pattern extracts section.

+ + + + + +Greek +Latin + + + + + + + + +
+Charon, or the Inspectors + +A presentation of the life of man as it appears to Charon the ferryman, who knows how it all ends. The world which Charon visits and comments on is that of the sixth century B.C., not that of Lucian’s day, for to Lucian as to most of his contemporaries the life that he found in books was more interesting and more real than that in which he lived and moved. What his satire loses in pungency on this account, it gains in universality of appeal. + + +

+ +Wht are you laughing at, Charon, and why have +you left your ferry and come up here to our part of +the world? You are not at all in the habit of concerning yourself with affairs up above. +

+

+I wanted to see what it is like in life, Hermes, +what men do in it, and what they lose that makes +them all grieve when they come down to us; for +none of them has ever made the crossing without a +tear. So, like the young Thessalian (Protesilaus), I +obtained shore leave from Hades for a single day and +came up to the sunlight, and I fancy that I have +been lucky to meet you, for you will surely go about +with me and guide me, and will show me everything, knowing all about it as you do. +

+

+I haven't time, ferryman; I am on my way to +carry out a little commission among men for Zeus in +Heaven.Contrasted in thought with Zeus of the nether world; i.e. Pluto. He is quick-tempered, and I fear that if +I am slow about it he will let me be yours altogether, +committing me to the nether gloom, or else that he +will treat me as he did Hephaestus the other day, +taking me.by the foot and throwing me from the + + + +parapet of Heaven, so that I too may limp and make +them laugh as I fill their cups. +

+

+Then will you let me wander aimlessly above +ground, you who are a comrade and a shipmate and a +fellow guide of souls? Come now, son of Maea, you +would do well to remember this at least, that I have +never ordered you to bale or take an oar. On the +contrary, you stretch yourself out on deck and +snore, in spite of those broad shoulders of yours, or +if you find a talkative dead man, you chat with him +throughout the trip, while I, old as I am, row both +oars of my boat alone. Come, in your father’s name, +Hermie dear, don’t leave me stranded; be my guide +to everything in life, so that I may feel I have seen +something when I go back. If you leave me, I shall +be no better off than the blind, for they stumble and +reel about in the darkness, while I, to the contrary, +am dazed in the light. Be good to me, Cyllenian, +and I shall remember your kindness forever. + +

+ +

+ + + +This business will stand me in a thrashing ; at any +rate I see even now that my pay for playing guide +will certainly include plenty of fisticufls. But I +must comply all the same, for what can a man do +when a friend insists ?

+

+For you to see everything minutely in detail is impossible, ferryman, since it would busy us for many +years. In that event Zeus would be obliged to have +me advertized by the crier, like a runaway slave, and +you yourself would be prevented from doing the + + + +work of Death and compelled to embarrass the revenues of Pluto’s government by not bringing in aly +dead for a long time ; besides, Aeacus the toll-taker +would be angry if he did not make even an obol. We +must manage it so that you can see the principal +things that are going on. +

+

+You must determine what is best, Hermes; I +know nothing at all about things above ground, being +a stranger. +

+

+In a word, Charon, we want a high place of some +sort, from which you can look down upon everything. +If it were possible for you to go up into Heaven, we +should be in no difficulty, for you could see everything plainly from on high. But as it is not permissible for one who consorts always with shades to set +foot in the palace of Zeus, we must look about for a +high mountain. + +

+ +

+ + +You know, Hermes, what I am in the habit of +telling you and the others when we are on the water. +When we are close-hauled and the wind in a sudden +squall strikes the sail and the waves rise high, then +you all in your ignorance tell me to take the sail in +or slack the sheet off a bit or run before the wind ; +but I urge you to keep quiet, saying that I myself +know what is best. Just so in this case; you must +do whatever you think is right, for you are skipper +now, and I will sit in silence, as a passenger should, +and obey your orders in everything. +

+

+Quite right; I will see what is to be done, and + + + +will find the proper coign of vantage. Well then, +will Caucasus do, or Parnassus, or Olympus yonder, +which is higher than either? But no, as I looked at +Olympus an idea came to me that is not half bad; +but you must bear a hand and help me out. +

+

+Give your orders ; I will help as much as I can, +

+

+The poet Homer says that the sons of Alocus, who, +like ourselves, were two in number, took a faney +once upon a time while they were still mere children +to pluck Ossa from its base and set it on Olympus, +and then to set Pelion on top of it, thinking that +this would give them a suitable ladder with which +to scale Heaven.Od. 11, 305. Well, these two lads were +sacrilegious and they were punished for it; but we +two are not making this plan to harm the gods, so +why shouldn’t we build in the same way, rolling the +mountains one atop of another, in order to secure a +better view from a higher place? +

+ +
+

+Shall we be able to lift Pelion or Ossa and heave +it up, Hermes, when there are only two of us ? +

+

+Why not, Charon? Surely you don’t consider us +weaker than that pair of infants? Moreover, we are +gods. +

+

+No, but the thing seems to me to involve an +incredible deal of work, + + + + +Of course, for you are only a prosaic body, Charon, +and not a bit of a poet. Good Homer, however, has +made it possible for us to scale Heaven in a jiffy +with a pair of verses, for he puts the mountains +together as easily as that. I am surprised that you +think this miraculous, for, of course, you know Atlas, +who carries Heaven itself without any help, upholding us all. And no doubt you have heard about +my brother Heracles, how he himself once took the +place of Atlas and relieved him of his load for a +time by taking the burden on his own shoulders. +

+

+Yes, I have heard that; but whether it is true or +not, Hermes, you and the poets only know! +

+

+True as can be, Charon. Why should wise men +lie? So let us uproot Ossa first, according to +the directions of the poem and the master-builder, +Homer ; + +then upon Ossa +Pelion quivering-leaved. +Od. 11, 305. + + +Don’t you see how easily and poetically we have +done the job? Come now, let me climb up and see +if this is enough or we shall have to add to the pile. + +

+ +

+ +Upon my word, we are still away down among the +foot-hills of Heaven! Toward the east I can only +just. see Ionia and Lydia, toward the west not beyond +Italy and Sicily, toward the north only the country +on this side the Danube, and in that direction Crete, +but not very plainly. Apparently we must move up + + + + +Oeta too, ferryman, and then Parnassus to top them +all. +

+

+Let’s do so. But take care that we don’t make +the structure too slender by heightening it beyond +all reason, and so tumble down with it and pay +bitterly for our experiment in Homeric building by +breaking our heads. +

+

+Never fear; everything will be secure. Move +Oeta over. Roll Parnassus this way. There now, I +am going up again. — It is all right, I see everything: +now come up yourself. +

+

+Put out your hand, Hermes. This is an uncommonly big piece of stage-machinery that you are +mounting me on. +

+

+Must be done, if you are bound to see everything, +Charon. One can’t see sights without taking +chances. Come, take hold of my right hand and +look out you don’t step where it is slippery. Good, +you are up too, As Parnassus has two peaks, let us +each take a suminit for himself and sit on it. Now, +then, look round about you and inspect everything. + +

+ +

+ + +I see a quantity of land with a great lagoon encircling it, mountains, rivers bigger than Cocytus and +Pyriphlegethon, tiny little men, and things which +look like their hiding-places. +

+

+Those things which you take to be hiding-places +are cities. + + + + +Do you know, Hermes, we haven’t accomplished +anything, but have moved Mount Parnassus, Castaly +and all, Mount Oeta and the rest of them for +nothing. +

+

+Why? +

+

+I can’t see anything plainly from on high. What +I wanted was not just to look at cities and mountains +as in a picture, but to observe men themselves, what +they are doing and what they are saying. For +instance, when we first met and you saw me laughing +and asked what I was laughing at, I had heard something which amused me vastly. +

+

+What was it? +

+

+A man who had been invited to dinner, I take it, +by one of his friends for the next day replied +“Certainly I shall come,” and even as he spoke a tile +from the roof which someone had dislodged fell +on him and killed him. I had to laugh at him +because he did not keep his promise—I_ think +I shall go down a little, so as to see and_ hear +better. +

+ +

+ + +Hold still ; I will remedy that for you too and will. +make you sharp-sighted in a minute by getting +a charm out of Homer for this purpose as well as the +other. When I say the verses remember not to ‘be +short-sighted any longer, but to sce everything +distinctly. + + + + +Only say them! +

+

+ +Lo, from your eyes I have lifted a veil that before was upon them. +So that your sight may be sure to distinguish a god from a mortal. +Iliad5, 127 ff. + +"Lo, from your eyes I have lifted a veil that before was upon them. +So that your sight may be sure to distinguish a god from a mortal.” ! +How about it? Do you see now ? +

+

+Marvellously! Lynceus was a blind man beside +me; so now give me the necessary instruction and +answer. my questions. But would you like me to +ask them in the language of Homer, so that you +may know that I myself am not unfamiliar with his +poetry? +

+

+How can you know any of it when you are always +on shipboard and at the oar? +

+

+See here, that is a libel on my calling! When I +set’ him over the ferry after his death, I leard him +recite a quantity of verses and still remember some +of them, although a good bit of a storm caught us +then. You see, he began to sing a song that was +not too auspicious for ‘the passengers, telling how +Poseidon brought the clouds together, stirred up the +deep by plunging in his trident as if it were a ladle, +excited all the gales and a lot more of it. Thus he +put the sea in a commotion with his verses, and a +black squall suddenly struck us and just missed +capsizing the boat. Then he became seasick and +jettisoned most of his lays, including Scylla and + + + + +Charybdis and the Cyclops; so that it wasn’t hard +for me to get a little salvage out of all that he let +go.Lucian appears to have borrowed this from a picture by Galato in which the indebtedness of the other poets to Homer was caricatured with more force than elegance. + +

+ +

+Tell me: + +Who is the burly man yonder, the hero so tall and so handsome, +Towering over the throng by a head and a broadpair of shoulders ? +Parody on Iliad3, 226 (Ajax). + + + +That is Milo, the athlete from Croton. The +Greeks are clapping their hands at him because he +has lifted the bull and is carrying him through the +centre of the stadium. +

+

+How much more fitting it would be, Hermes, if +they should applaud me ; for in a little while I shall +seize Milo himself and heave him aboard the boat, +when he comes to us after getting thrown by Death, +the most invincible of all antagonists, without even +knowing how he was tripped! Then we shall hear +him wail, depend upon it, when he remembers these +crowns of victory and this applause; but now he +thinks highly of himself because of the admiration he +is winning for carrying the bull. What! Are we to +think that he expects to die some day ? +

+

: +Why should he think of death now, when he is so +young and strong? +

+

+Never mind him; he will give us food for laughter + + + + +before long when he makes his voyage and is no +longer able to lift a mosquito, let alone a bull! +

+ +

+Tell +me, + +Who is the other man yonder, the haughty one? +Iliad3, 226 served as a model for this line also. + +Not a Greek, it seems, from his dress at least. +

+

+That is Cyrus, Charon, the son of Cambyses, who +has already transferred to the Persians the empire +that once belonged to the Medes. Moreover, he +recently conquered the Assyrians and brought Babylon to terms, and now he appears to be meditating a +campaign against Lydia, with the idea of overthrowing Croesus and ruling the world. +

+

+And Croesus, where is he ? +

+

+Look over there towards the great acropolis with +the triple wall. That is Sardis, and now you see +Croesus himself sitting on a golden throne, talking +with Solon of Athens. Would you like to listen to +what they are saying ?The conversation that follows is based on Herodotus 1.29-33. + +By all means. + +

+ +

+ + +My friend from Athens, as you have seen my +riches, my treasuries, all the bullion that I have and +the rest of my splendor, tell me whom do you +consider the most fortunate man in the world ? +

+

+What will Solon say to that? + + + + + +Never fear ; nothing ignoble, Charon. +

+

+Fortunate men are few, Croesus, but I consider +that of all the men I know, the most fortunate are +Cleobis and Biton, the sons of the priestess at Argos, +who died together the other day when they had +harnessed themselves and drawn their mother to the +temple on the wagon.In Herodotus Tellus gets the first place. +. +Very well, let them have the first rank in good +fortune. But who would be the second? : +

+

+Tellus of Athens, who lived happily and died for +his country. +

+

+But what about me, knave? Don’t you think I +am fortunate ? +

+

+I do not know, Croesus, and shall not until you +come to the close of your life. Death is a sure test +in such matters, that and a fortunate life right up to +the end. +

+

+Thank you kindly, Solon, for not forgetting us,Himself and Pluto. +but demanding the decision of such matters to be +made right at the ferry. + +

+ +

+ +But who are those men +whom Croesus is sending out, and what are they +carrying on their shoulders ?Compare Herodotus i. 50 ff. The conversation between Solon and Croesus on the subject of the ingots is Lucian’s own contribution. + + + +He is making an offering of golden ingots to Apollo +at Delphi to pay for the prophecies which will bring +him to grief a little later on. The man is monstrously daft on divination. +

+

+Is that gold, the bright substance that shines, the +pale yellow substance with a cast of red? This is +the first time that I have seen it, though I am always +hearing of it. +

+

+That is it, Charon, the name that they sing of and +fight for. +

+

+Really I don’t see what good there is about it, +except perhaps for one thing, that its bearers find it +heavy. +

+

+You do not know how many wars there have been +on account of it, how many plots, perjuries, murders, +imprisonments, trading ventures, and enslavements. +

+

+On account of this substance, not much different +from bronze? I know bronze, for, as you are aware, +I collect an obol from everyone who makes the +downward journey. +

+

+Yes, but bronze is plentiful, so that they do not +prize it very highly, while this is dug up by the +miners at a great depth in small quantities. It +comes from the earth, however, like lead and the +rest of the metals. + + + + + +Men are terribly stupid, by what you say, since +they have such a passion for a yellow, heavy +substance. +

+

+Well, at any rate Solon yonder does not seem to +love it, Charon, as you see, for he is laughing at +Croesus and his barbarian boastfulness, and to my +mind he wants to ask him a question. Let us listen, +then. + +

+ +

+ + +Tell me, Croesus, do you really think that Apollo +has any need of these ingots? +

+

sUS +Good Heavens, yes! He has nothing to match +them among the votive offerings at Delphi. +

+

+Then you expect to make the god happy if he adds +ingots of gold to the rest of his possessions ? +

+

+Why not? +

+

+They are very poor in Heaven from what you say, +since they have to send and get gold from Lydia +if they want it. +

+

+Why, where else can there be as much gold as +there is in our country ? +

+

+Tell me, is iron produced in Lydia ? +

+

+Not to any great extent. + + + + +Then you are poor in the better metal. +

+

+In what way is iron better than gold ? +

+

+If you will answer my questions without getting +angry, you will find out. +

+

+Ask them, Solon. +

+

+Who is the better man, the one who saves a life or +the one who is saved by him ? +

+

+The one who saves a life of course. +

+

+Then if Cyrus attacks the Lydians, as rumour has +it that he will, shall you get swords of gold made +for your army, or will iron be necessary in that case? +

+

+Iron, certainly. +

+

+Yes, and if you should not provide iron, your gold +would go off to Persia in captivity. +

+

+Don’t speak of such a thing, man! +

+

+I pray it may not turn out that way; but you +clearly admit that iron is better than gold. +

+

+Then would you have me offer ingots of iron to +the god and call the gold back again ? + + + + +He will have no need of iron either, not he! +Whether you offer bronze or gold, your offering will +be a boon and a blessing to ethers than he—to the +Phocians or the Boeotians or the Delphians themselves, or else to some tyrant or freebooter; but the +god takes little interest in your gold-work. +

+

+You are always at war with my wealth and +begrudge me it. +

+ +

+ + +The Lydian cannot abide the outspokenness and +the truthfulness of his words, Charon; it seems +strange to him when a poor man does not cringe but +says frankly whatever occurs to him. But he will +remember Solon before long, when he has to be captured and put on the pyre by Cyrus. The other day +I heard Clotho reading out the fate that had been +spun for everyone, and among other things it had +been recorded there that Croesus was to be “captured +by Cyrus, and that Cyrus was to be slain by yonder +woman of the Massagetae. Do you see her, the +Scythian woman riding the white horse? +

+

+Indeed I do. +

+

+That is Tomyris ; and after she has cut off Cyrus’ +head she will plunge it into a wine-skin full of +blood. And do you see his son, the young man? +That is Cambyses ; he will be king after his father, +and when he has had no end of ill-luck in Libya and + + + +Ethiopia he will at last go mad and die in consequence +of slaying Apis. +

+

+How very funny! But now who would dare to +look at them, so disdainful are they of the rest of +the world? And who could believe that after a +little the one will be a prisoner and the other will +have his head in a sack of blood?

+ +

But who is that +man, Hermes, with the purple mantle about him, the +one with the crown, to whom the cook, who has just +cut open the fish, is giving the ring, + +All in a sea-girt island; a king he would have us +believe him +The verse is composed of the beginning of Odyssey1, 50 and the end of Odyssey 1, 180.?Another allusion to a story in Herodotus (3, 39-43). + + +You are good at parody, Charon. The man whom +you see is Polycrates, the tyrant of Samos, who +considers himself wholly fortunate; yet the servant +who stands at his elbow, Maeandrius, will betray him +into the hands of the satrap Oroetes, and he will +be crucified, poor man, after losing his good fortune +inamoment’s time. This, too, I heard trom Clotho. +

+

+Well done, Clotho, noble lady that you are! +Burn them, gracious lady, cut off their heads and +crucify them, so that they may know they are +human. In the meantime let them be exalted, +only to have a sorrier fall from a higher place. For +my part I shall laugh when I recognize them aboard +my skiff, stripped to the skin, taking with them +neither purple mantle nor tiara nor throne of gold. + + +

+ +

+ +That is the way their lives will end. But do you +see the masses, Charon, the men voyaging, fighting, +litigating, farming, lending money, and begging ? +

+

+I see that their activities are varied and their life +full of turmoil ; yes, and their cities resemble hives, +in which everyone has a sting of his own and stings +his neighbour, while some few, like wasps, harry +and plunder the meaner sort. But what is that +crowd of shapes that flies about them unseen ? +

+

+Hope, Fear, Ignorance, Pleasure, Covetousness, +Anger, Hatred and their like. Of these, Ignorance +mingles with them down below and shares their +common life, and so do Hatred, Anger, Jealousy, +Stupidity, Doubt, and Covetousness; but Fear and +Hope hover up above, and Fear, swooping down +from time to time, terrifies them and makes them +cringe, while Hope, hanging overhead, flies up and +is off when they are most confident of grasping her, +leaving them in the lurch with their mouths open, +exactly as you have seen Tantalus served by the +water down below. + +

+ +

+ +If you look close, you will also +see the Fatés up above, drawing off each man’s +thread from the spindle to which, as it happens, one +and all are attached by slender threads. Do you see +cobwebs, if I may call them so, coming down to each +man from the spindles? . + + + + +I see that each man has a very slender thread, and +it is entangled in most cases, this one with that and +that with another. +

+

+With good reason, ferryman; it is fated for that +man to be killed by this man and this man by +another, and for this man to be heir to that one, +whose thread is shorter, and that man in turn to this +one. That is what the entanglement means. You +see, however, that they all hang by slender threads. +Furthermore, this man has been drawn up on high +and hangs in mid-air, and after a little while, when +the filament, no longer strong enough to hold his +weight, breaks and he falls to earth, he will make +a great noise; but this other, who is lifted but +little above the ground, will come down, if at all, so +noiselessly that even his neighbours will hardly hear +his fall. +

+

+All this is very funny, Hermes. + +

+ +

+ + +Indeed, you cannot find words to tell how ridiculous it is, Charon, especially their inordinate ambition and the way in which they disappear from +the scene in the midst of their hopes, carried off +by our good friend Death. His messengers and +servants are very many, as you see—chills, fevers, +wasting sicknesses, inflammations of the lungs, +swords, pirate vessels, bowls of hemlock, judges, and +tyrants ; and no thought of any of these occurs to +them while they are prosperous, but when the +come to grief, many are the cries of “Oh!” and + + + +“Ah!” and “O dear me!” If they had realized +at the very beginning that they were mortal, and +that after this brief sojourn in the world they +would go away as from a dream, taking leave of +everything above ground, they would live more +sanely and would be less unhappy after death.Most of the dead are unhappy, as Hermes and Charon well know. See the Downward Journey, and even Homer’s Achilles (Odyssey 11, 488). +But as it is, they have imagined that what they +have now will be theirs forever, and so, when the +servant, standing at their bedside, summons them +and hales them off in the bonds of fever or consumption, they make a great to-do about it, for they +never expected to be torn away from their gear. For +example, that man who is busily building himself a +house and driving the workmen on; w hat would not +he do if he knew that although the house will be +finished, as soon as he gets the roof on, he himself will +depart and leave his heir the enjoyment of it without even dining in it, poor fellow? And as for the +man over there, who rejoices because his wife has +borne him a son and entertains his friends in +honour of the occasion and gives the boy his +father’s name, if he knew that the boy willdie atthe +age of seven, do you think he would rejoice over +his birth? No, it is because he sees yonder man +who is fortunate in his son, the father of the athlete +who has been victor at the Olympic games, but +does not see his next door neighbour, who is burying +his son, and does not know what manner of thread +his own son has been attached to. Again, take +those who quarrel about boundaries—you see how +numerous they are; likewise those who heap up + + + +money and then, before enjoying it, receive a +summons from the messengers and servants that I +mentioned. + +

+ +

+ + +I see all this, and am wondering what pleasure +they find in life and what it is that they are distressed to lose. For example, if one considers their +kings, who are counted most happy, quite apart from +the instability and uncertainty of their fortune +which you allude to, one will find that the pleasures +which they have are fewer than the pains, for terrors, +alarums, enmities, plots, rage, and flattery are with +them always. I say nothing of sorrows, diseases, +and misadventures, which of course dominate them +without partiality ; but when their lot is hard, one is +driven to conjecture what the lot of common men +must be. +

+ +

+ +Let me tell you, Hermes, what I think men and +the whole life of man resemble. You have noticed +bubbles in water, caused by a streamlet plashing +down—I mean those that mass to make foam? +Some of them, being small, burst and are gone in an +instant, while some last longer and as others join +them, become swollen and grow to exceeding great +compass ; but afterwards they also burst without fail +in time, for it cannot be otherwise. Such is the life +of men; they are all swollen with wind, some to +greater size, others to less; and with some the +swelling is short-lived and swift-fated, while with +others it is over as soon as it comes into being ; but +in any case they all must burst. + + + +Charon, your simile is every bit as good as Homer's, +who compares the race of man to leaves.Iliad 6, 146. + +

+ +

+ + +And although they are like that, Hermes, you see +what they do and how ambitious they are, vying +with each other for offices, honours, and possessions, +all of which they must leave behind them and come +down to us with but a single obol. As we are ina +high place, would you like me to call out in a great +voice and urge them to desist from their vain labours +and live always with death before their eyes, saying : +“Vain creatures, why have you set your hearts on +these things? Cease toiling, for your lives will not +endure forever. Nothing that is in honour here +is eternal, nor can a man take anything with him +when he dies; nay, it is inevitable that he depart +naked, and that his house and his land and his +money go first to one and then to another, changing +their owners.” If I should call to them out of a +commanding place and say all this and more, do you +not think that they would be greatly assisted in life +and made saner by far ? +

+ +
+

+My dear fellow, you do not know how Ignorance +and Error have served them. Even a drill could not +penetrate their ears now, because these dames have +stopped them with such quantities of wax, like +Odysseus, who did this to his comrades for fear that +they might hear the Sirens. How could they hear, +then, even if you should crack your lungs with +bawling? What lies in the power of Lethe down + + + +below is done by Ignorance here. However, there +are a few of them who have not admitted the wax +into their ears, who are devoted to truth, who look +keenly into things and know them for what they +are. +

+

+Then let us call to them at least. +

+

+It would be superfluous to tell them what they +know. You see how they stand aloof from the +masses and laugh at what goes on ; they are not in +the least satisfied with it all, but are clearly planning +to make their escape from life to your own regions. +Indeed, they have reason, for they are disliked +because they expose the follies of man. ¢ +

+

+Well done, staunch souls! But they are very few, +Hermes. +

+

+Even these are enough. But let us go down now. + +

+ +

+ + +There is one thing more that I wanted to know +about, Hermes, and when you point it out to me you +will have done your full duty as guide; it is to see +the places where they stow the bodies, where they +bury them, I mean. +

+

+They call such places vaults, tombs and graves. +Do you see those heaps of earth and slabs of stone +and pyramids in front of the cities? All those +are for the reception of corpses and the storage of +bodies. + + + + +Why is it, then, that those people are putting +garlands on the stones and anointing them with +perfume ? There are others also who have built +pyres in front of the mounds and have dug trenches, +and now they are burning up those fine dinners and +pouring wine and mead, as far as one may judge, +into the ditches. +

+

+I don’t know what good these things are to men +in Hades, ferryman; they are convinced, however, +that the souls, allowed to come up from below, get +their dinner as best they may by flitting about the +smoke and steam and drink the mead out of the +trench. +

+

+What, they eat and drink, when their skulls are +dry as tinder? But it is silly for me to tell that to +you, who bring them down below every day; you +know whether they can come back to earth when +they have once gone under ground! I should be in +a fine predicament, Hermes, and should have no end +of trouble if I were obliged not only to bring them +down but to bring them up to drink ! What folly, +the idiots ! They do not know what an impassable +frontier divides the world of the dead from the +world of the living, and what it is like among us; +that + + + +Death maketh mortals alike, be they buried or lying unburied. +Equal is lrus the beggar in honour to King Agamemnon ; +Fair-haired Thetis’ son is no better a man than Thersites, +Aye, they are all of them nothing but skeleton relics of dead men, +Bare, dry bones that are scattered about in the asphodel meadow. + +A cento from Homer patched up out of Iliad9, 319-320 ; Odyssey10, 521; 11, 539, 573. + + + + +

+ +

+ + +Heracles! What a lot of Homer you are baling +out! Now you have put me in mind of him, I want +to show you the tomb of Achilles. Do you see it, +there by the seaside ?_ Sigeum in Troy is over there, +and opposite to it Ajax lies buried on Rhoeteum. +

+

+The tombs are not large, Hermes. But now show +me the prominent cities that we hear of down below, +Nineveh, the city of Sardanapalus, Babylon, Mycenae, +Cleonae, and Troy itself; I remember that I set a +great many from that place across the ferry, so that +for ten whole years I couldn’t dock my boat or dry +her out. +

+

+As for Nineveh, ferryman, it is already gone and +there is nota trace of it left now; you couldn't even +say where it was. But there you have Babylon, the +city of the beautiful towers and the great wall, which +will itself soon have to be searched for like Nineveh. +I am ashamed to show you Mycenae and Cleonae, +and Troy above all; for I know right well that when +you go down-you will throttle Homer for the boastfulness of his poems. Yet they were once flourishing, +though now they too are dead ; cities die as well as +men, ferryman, and, what is more, even whole rivers. + + + + +In fact, even the grave of Inachus no longer survives +in Argos. +

+

+That for your praises, Homer, and your adjectives +— “hallowed,” “wide-wayed”” Troy and “well-built” Cleonae! + +

+ +

+ +But while we are talking, who are +those people at war yonder, and why are they killing +each other? +

+

+You are looking at the Argives and Spartans, +Charon, and over there is the dying general Othryadas, the one who is writing on the trophy in his +own blood.Three hundred Spartans fought an equal number of Argives for the possession of Thyreatis. Two Argives and a single dying Spartan survived the fight. The Argives hastened home to report their victory; but the Spartan managed to put up a trophy and write upon it 2 dedication to Zeus in his own blood. Herod. 1,82; Plut. Moral. 306 B. + +What is their war about, Hermes ? +

+

+About the very plain in which they are fighting. +

+

+What folly! They do not know that even if any +one of them should acquire the whole Peloponnese, +he could hardly get Aeacus to give him a foot of +space. And as for this plain, it will be tilled by one +race after another, and many a time they will turn +the trophy up out of the depths with the plough. +

+

+True. But now let’s get down and replace the +mountains, and then go our ways, I on my crrand + + + +and you to your ferry. I will follow vou soon with a +convoy of dead. +

+

+I am much obliged to you, Hermes; you shall be +written down for ever as a benefactor. ‘Thanks to +you, I have had some profit from my journey. How +silly are the ways of unhappy mankind, with their +kings, golden ingots, funeral rites and battles—but +never a thought of Charon! + + + + + + +

+ + diff --git a/data/tlg0062/tlg023/tlg0062.tlg023.perseus-grc2.xml b/data/tlg0062/tlg023/tlg0062.tlg023.perseus-grc2.xml index c0ff6fa41..b5db39e4b 100644 --- a/data/tlg0062/tlg023/tlg0062.tlg023.perseus-grc2.xml +++ b/data/tlg0062/tlg023/tlg0062.tlg023.perseus-grc2.xml @@ -1,22 +1,24 @@ - + Χάρων ἢ Ἐπισκοποῦντες Lucian -A. M. Harmon +Austin Morris Harmon, 1878-1950 Perseus Project, Tufts University Gregory Crane Prepared under the supervision of Bridget Almas Lisa Cerrato +Gregory Crane Rashmi Singhal The National Endowment for the Humanities +Harvard Library Arcadia Fund Google Digital Humanities Awards Program @@ -30,14 +32,14 @@ Available under a Creative Commons Attribution-ShareAlike 4.0 International License - + Lucian Lucian - A. M. Harmon + Austin Morris Harmon, 1878-1950 London William Heinemann Ltd. @@ -51,7 +53,7 @@ - + @@ -61,13 +63,13 @@

optical character recognition

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This pointer pattern extracts section.

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- Ἑρμῆς -

τί γελᾳς, ω Χάρων; ἡ τί το πορθμσίον ἀπολιπὼν δεῦρο ἀνελήλυθας εἰς τὴν ἡμετέραν οὐ πάνυ εἰωθὼς ἐπιχωριάζειν τοῖς ἄνω πράγμασιν;

- Χάρων -

ἐπεθύμησα , ὦ Ἑρμῆ, ἰδεῖν ὁποῖά ἐστι τὰ ἐν τῷ βίῳ καὶ ἃ πράττουσιν οἱ ἄνθρωποι ἐν αὐτῷ ἢ τίνων στερούμενοι πάντες οἰμώζουσι κατιόντες παρʼ ἡμᾶς· οὐδεὶς γὰρ αὐτῶν ἀδακρυτὶ διέπλευσεν. αἰτησάμενος οὖν παρὰ τοῦ Ἅιδου καὶ αὐτὸς ὥσπερ ὁ Θετταλὸς ἐκεῖνος νεανίσκος μίαν ἡμέραν λιπόνεως γενέσθαι ἀνελήλυθα ἐς τὸ φῶς, καί μοι δοκῶ εἰς δέον ἐντετυχηκέναι σοι· ξεναγήσεις γὰρ εὖ οἶδʼ ὅτι με συμπερινοστῶν καὶ δείξεις ἕκαστα ὡς ἂν εἰδὼς ἅπαντα.

- Ἑρμῆς -

οὐ σχολή μοι, ὦ πορθμεῦ· ἀπέρχομαι γάρ τι διακονησόμενος τῷ ἄνω Διὶ τῶν ἀνθρωπικῶν ὁ δὲ ὀξύθυμὸς τέ ἐστι καὶ δέδια μὴ βραδύναντά με ὅλον ὑμέτερον ἐάσῃ εἶναι παραδοὺς τῷ ζόφῳ, ἢ ὅπερ τὸν Ἥφαιστον πρῴην ἐποίησε, ῥίψῃ κἀμὲ τεταγὼν τοῦ ποδὸς ἀπὸ τοῦ θεσπεσίου βηλοῦ, ὡς ὑποσκάζων γέλωτα παρέχοιμι καὶ αὐτὸς οἰνοχοῶν.

- Χάρων -

περιόψει οὖν με ἄλλως πλανώμενον ὑπὲρ γῆς, καὶ ταῦτα ἑταῖρος καὶ σύμπλους καὶ συνδιάκτορος ὤν; καὶ μὴν καλῶς εἶχεν, ὦ Μαίας παῖ, ἐκείνων γοῦν σε μεμνῆσθαι, ὅτι μηδεπώποτέ σε ἢ ἀντλεῖν ἐκέλευσα ἢ πρόσκωπον εἶναι· ἀλλὰ σὺ μὲν ῥέγκεις ἐπὶ τοῦ καταστρώματος ἐκταθεὶς ὤμους οὕτω καρτεροὺς ἔχων, ἢ εἴ τινα λάλον νεκρὸν εὕροις, ἐκείνῳ παρʼ ὅλον τὸν πλοῦν διαλέγῃ; ἐγὼ δὲ πρεσβύτης ὢν τὴν δικωπίαν ἐρέττω μόνος. ἀλλὰ πρὸς τοῦ πατρός, ὦ φίλτατον Ἑρμάδιον, μὴ καταλίπῃς με, περιήγησαι δὲ τὰ ἐν τῷ βίῳ ἅπαντα, ὥς τι καὶ ἰδὼν ἐπανέλθοιμι· ὡς ἤν με σὺ ἀφῇς, οὐδὲν τῶν τυφλῶν διοίσω· καθάπερ γὰρ ἐκεῖνοι σφάλλονται καὶ διολισθάνουσιν ἐν τῷ σκότῳ, οὕτω δὴ κἀγώ σοι ἔμπαλιν ἀμβλυώττω πρὸς τὸ φῶς. ἀλλὰ δός, ὦ Κυλλήνιε, ἐς ἀεὶ μεμνησομένῳ τὴν χάριν.

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- Ἑρμῆς -

τοῦτο τὸ πρᾶγμα πληγῶν αἴτιον καταστήσεταὶ μοι ὁρῶ γοῦν ἤδη τὸν μισθὸν τῆς περιηγήσεως οὐκ ἀκόνδυλον παντάπασιν ἡμῖν ἐσόμενον. ὑπουργητέον δὲ ὅμως· τί γὰρ ἂν καὶ πάθοι τις, ὁπότε φίλος τις ὢν βιάζοιτο;

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πάντα μὲν οὖν σε ἰδεῖν καθʼ ἕκαστον ἀκριβῶς ἀμήχανόν ἐστιν, ὦ πορθμεῦ· πολλῶν γὰρ ἂν ἐτῶν ἡ διατριβὴ γένοιτο. εἶτα ἐμὲ μὲν κηρύττεσθαι δεήσει καθάπερ ἀποδράντα ὑπὸ τοῦ Διός, σὲ δὲ καὶ αὐτὸν κωλύσει ἐνεργεῖν τὰ τοῦ Θανάτου ἔργα καὶ τὴν Πλούτωνος ἀρχὴν ζημιοῦν μὴ νεκραγωγοῦντα πολλοῦ τοῦ χρόνου· κᾆτα ὁ τελώνης Αἰακὸς ἀγανακτήσει μηδʼ ὀβολὸν ἐμπολῶν. ὡς δὲ τὰ κεφάλαια τῶν γιγνομένων ἴδοις, τοῦτο ἤδη σκεπτέον.

- Χάρων -

αὐτός, ὦ Ἑρμῆ, ἐπινόει τὸ βέλτιστον - ἐγὼ δὲ οὐδὲν οἶδα τῶν ὑπὲρ γῆς ξένος ὤν.

- Ἑρμῆς -

τὸ μὲν ὅλον, ὦ Χάρων, ὑψηλοῦ τινος ἡμῖν δεῖ χωρίου, ὡς ἀπʼ ἐκείνου πάντα κατίδοις· σοὶ δὲ εἰ μὲν ἐς τὸν οὐρανὸν ἀνελθεῖν δυνατὸν ἦν, οὐκ ἂν ἐκάμνομεν ἐκ περιωπῆς γὰρ ἂν ἀκριβῶς ἅπαντα καθεώρας. ἐπεὶ δὲ οὐ θέμις εἰδώλοις ἀεὶ συνόντα ἐπιβατεύειν τῶν βασιλείων τοῦ Διός, ὥρα ἡμῖν ὑψηλόν τι ὄρος περισκοπεῖν.

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- Χάρων -

οἶσθα, ὦ Ἑρμῆ, ἅπερ εἴωθα λέγειν ἐγὼ πρὸς ὑμᾶς, ἐπειδὰν πλέωμεν; ὁπόταν γὰρ τὸ πνεῦμα καταιγίσαν πλαγίᾳ τῇ ὀθόνῃ ἐμπέσῃ καὶ τὸ κῦμα ὑψηλὸν ἀρθῇ, τότε ὑμεῖς μὲν ὑπʼ ἀγνοίας κελεύετε τὴν ὀθόνην στεῖλαι ἢ ἐνδοῦναι ὀλίγον τοῦ ποδὸς ἢ συνεκδραμεῖν τῷ πνεύματι, ἐγὼ δὲ τὴν ἡσυχίαν ἄγειν παρακελεύομαι ὑμῖν αὐτὸς γὰρ εἰδέναι τὸ βέλτιον. κατὰ ταὐτὰ δὴ καὶ σὺ πρᾶττε ὁπόσα καλῶς ἔχειν νομίζεις κυβερνήτης νῦν γε ὤν ἐγὼ δέ, ὥσπερ ἐπιβάταις νόμος, σιωπῇ καθεδοῦμαι πάντα πειθόμενος κελεύοντί σοι.

- Ἑρμῆς -

ὀρθῶς λέγεις· αὐτὸς γὰρ εἴσομαι τί ποιητέον καὶ ἐξευρήσω τὴν ἱκανὴν σκοπήν. ἆρʼ οὖν ὁ Καύκασος ἐπιτήδειος ἢ ὁ Παρνασσὸς ἢ ὑψηλότερος ἀμφοῖν ὁ Ὄλυμπος ἐκεινοσί; καίτοι οὐ φαῦλον ὃ ἀνεμνήσθην ἐς τὸν Ὄλυμπον ἀπιδών συγκαμεῖν δέ τι καὶ ὑπουργῆσαι καὶ σὲ δεῖ.

- Χάρων -

πρόσταττε· ὑπουργήσω γὰρ ὅσα δυνατά.

- Ἑρμῆς -

Ὅμηρος ὁ ποιητής φησι τοὺς Ἀλωέως υἱέας, δύο καὶ αὐτοὺς ὄντας, ἔτι παῖδας ἐθελῆσαί ποτε τὴν Ὄσσαν ἐκ βάθρων ἀνασπάσαντας ἐπιθεῖναι τῷ Ὀλύμπῳ, εἶτα τὸ Πήλιον ἐπʼ αὐτῇ, ἱκανὴν ταύτην κλίμακα ἕξειν οἰομένους καὶ πρόσβασιν ἐπὶ τὸν οὐρανόν. ἐκείνω μὲν οὖν τὼ μειρακίω, ἀτασθάλω γὰρ ἤστην, δίκας ἐτισάτην νὼ δὲ — οὐ γὰρ ἐπὶ κακῷ τῶν θεῶν ταῦτα βουλεύομεν — τί οὐχὶ οἰκοδομοῦμεν καὶ αὐτοὶ κατὰ τὰ αὐτὰ ἐπικυλινδοῦντες ἐπάλληλα τὰ ὄρη, ὡς ἔχοιμεν ἀφʼ ὑψηλοτέρου ἀκριβεστέραν τὴν σκοπήν;

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- Χάρων -

καὶ δυνησόμεθα, ὦ Ἑρμῆ, δύʼ ὄντες ἀναθέσθαι ἀράμενοι τὸ Πήλιον ἢ τὴν Ὄσσαν;

- Ἑρμῆς -

διὰ τί δʼ οὐκ ἄν, ὦ Χάρων; ἢ ἀξιοῖς ἡμᾶς ἀγεννεστέρους εἶναι τοῖν βρεφυλλίοιν ἐκείνοιν, καὶ ταῦτα θεοὺς ὑπάρχοντας;

- Χάρων -

οὔκ, ἀλλὰ τὸ πρᾶγμα δοκεῖ μοι ἀπίθανόν τινα τὴν μεγαλουργίαν ἔχειν.

- Ἑρμῆς -

εἰκότως· ἰδιώτης γὰρ εἶ, ὦ Χάρων, καὶ ἥκιστα ποιητικός· ὁ δὲ γεννάδας Ὅμηρος ἀπὸ δυοῖν στίχοιν αὐτίκα ἡμῖν ἀμβατὸν ἐποίησε τὸν οὐρανόν, οὕτω ῥᾳδίως συνθεὶς τὰ ὄρη. καὶ θαυμάζω εἴ σοι ταῦτα τεράστια εἶναι δοκεῖ τὸν Ἄτλαντα δηλαδὴ εἰδότι, ὃς τὸν πόλον αὐτὸν εἷς ὢν φέρει ἀνέχων ἡμᾶς ἅπαντας. ἀκούεις δέ γε ἴσως καὶ τοῦ ἀδελφοῦ τοῦ ἐμοῦ πέρι τοῦ Ἡρακλέους, ὡς διαδέξαιτό ποτε αὐτὸς ἐκεῖνος τὸν Ἄτλαντα, καὶ ἀναπαύσειε πρὸς ὀλίγον τοῦ ἄχθους ὑποθεὶς ἑαυτὸν τῷ φορτίῳ.

- Χάρων -

ἀκούω καὶ ταῦτα εἰ δὲ ἀληθῆ ἔστιν, σὺ ἄν, ὦ Ἑρμῆ, καὶ οἱ ποιηταὶ εἰδείητε.

- Ἑρμῆς -

ἀληθέστατα, ὦ Χάρων. ἢ τίνος γὰρ ἕνεκα σοφοὶ ἄνδρες ἐψεύδοντο ἄν; ὥστε ἀναμοχλεύωμεν τὴν Ὄσσαν πρῶτον, ὥσπερ ἡμῖν ὑφηγεῖται τὸ ἔπος καὶ ὁ ἀρχιτέκτων Ὅμηρος, αὐτὰρ ἐπʼ Ὄσσῃ Πήλιον εἰνοσίφυλλον. ὁρᾷς ὅπως ῥᾳδίως ἅμα καὶ ποιητικῶς ἐξειργασάμεθα; φέρʼ οὖν ἀναβὰς ἴδω, εἰ καὶ ταῦτα ἱκανὰ ἢ ἐποικοδομεῖν ἔτι δεήσει.

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- Ἑρμῆς -

παπαῖ, κάτω ἔτι ἐσμὲν ἐν ὑπωρείᾳ τοῦ οὐρανοῦ· ἀπὸ μὲν γὰρ τῶν ἑῴων μόγις Ἰωνία καὶ Λυδία φαίνεται, ἀπὸ δὲ τῆς ἑσπέρας οὐ πλέον Ἰταλίας καὶ Σικελίας, ἀπὸ δὲ τῶν ἀρκτῴων τὰ ἐπὶ τάδε τοῦ Ἴστρου μόνον, κἀκεῖθεν ἡ Κρήτη οὐ πάνυ σαφῶς. μετακινητέα ἡμῖν, ὦ πορθμεῦ, καὶ ἡ Οἴτη, ὡς ἔοικεν, εἶτα ὁ Παρνασσὸς ἐπὶ πᾶσιν.

- Χάρων -

οὕτω ποιῶμεν. ὅρα μόνον μὴ λεπτότερον ἐξεργασώμεθα τὸ ἔργον ἀπομηκύναντες πέρα τοῦ πιθανοῦ, εἶτα συγκαταρριφέντες αὐτῷ πικρᾶς τῆς Ὁμήρου οἰκοδομικῆς πειραθῶμεν συντριβέντες τῶν κρανίων.

- Ἑρμῆς -

θάρρει· ἀσφαλῶς γὰρ ἕξει ἅπαντα. μετατίθει τὴν Οἴτην ἐπικυλινδείσθω ὁ Παρνασσός, ἰδοὺ δή, ἐπάνειμι αὖθις· εὖ ἔχει· πάντα ὁρῶ· ἀνάβαινε ἤδη καὶ σύ.

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ὄρεξον, ὦ Ἑρμῆ, τὴν χεῖρα· οὐ γὰρ ἐπὶ μικρὰν με ταύτην μηχανὴν ἀναβιβάζεις.

- Ἑρμῆς -

εἴ γε καὶ ἰδεῖν ἐθέλεις, ὦ Χάρων, ἅπαντα· οὐκ ἔνι δὲ ἄμφω καὶ ἀσφαλῆ καὶ φιλοθεάμονα εἶναι. ἀλλʼ ἔχου μου τῆς δεξιᾶς καὶ φείδου μὴ κατὰ τοῦ ὀλισθηροῦ πατεῖν. εὖ γε, ἀνελήλυθας καὶ σύ καὶ ἐπείπερ δικόρυμβος ὁ Παρνασσός ἐστι, μίαν ἑκάτερος ἄκραν ἀπολαβόμενοι καθεζώμεθα· σὺ δέ μοι ἤδη ἐν κύκλῳ περιβλέπων ἐπισκόπει ἅπαντα.

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ὁρῶ γῆν πολλὴν καὶ λίμνην τινὰ μεγάλην περιρρέουσαν καὶ ὄρη καὶ ποταμοὺς τοῦ Κωκυτοῦ καὶ Πυριφλεγέθοντος μείζονας καὶ ἀνθρώπους πάνυ σμικροὺς καί τινας φωλεοὺς αὐτῶν.

- Ἑρμῆς -

πόλεις ἐκεῖναὶ εἰσιν οὓς φωλεοὺς εἶναι νομίζεις.

- Χάρων -

οἶσθα οὖν, ὦ Ἑρμῆ, ὡς οὐδὲν ἡμῖν πέπρακται, ἀλλὰ μάτην τὸν Παρνασσὸν αὐτῇ Κασταλίᾳ καὶ τὴν Οἴτην καὶ τὰ ἄλλα ὄρη μετεκινήσαμεν;

- Ἑρμῆς -

ὅτι τί;

- Χάρων -

οὐδὲν ἀκριβὲς ἐγὼ γοῦν ἀπὸ τοῦ ὑψηλοῦ ὁρῶ· ἐδεόμην δὲ οὐ πόλεις καὶ ὄρη αὐτὸ μόνον ὥσπερ ἐν γραφαῖς ὁρᾶν, ἀλλὰ τοὺς ἀνθρώπους αὐτοὺς καὶ ἃ πράττουσι καὶ οἷα λέγουσιν. ὥσπερ ὅτε με τὸ πρῶτον ἐντυχὼν εἶδες γελῶντα καὶ ἤρου γε ὅ τι γελῴην, ἀκούσας τινὸς ἥσθην εἰς ὑπερβολήν.

- Ἑρμῆς -

τί δὲ τοῦτο ἦν;

- Χάρων -

ἐπὶ δεῖπνον, οἶμαι, κληθείς τις ὑπό τινος τῶν φίλων ἐς τὴν ὑστεραίαν, μάλιστα ἥξω, ἔφη, καὶ μεταξὺ λέγοντος ἀπὸ τοῦ τέγους κεραμὶς ἐμπεσοῦσα οὐκ οἶδʼ ὅτου κινήσαντος ἀπέκτεινεν αὐτόν. ἐγέλασα οὖν οὐκ ἐπιτελέσαντος τὴν ὑπόσχεσιν. ἔοικα δὲ καὶ νῦν ὑποκαταβήσεσθαι, ὡς μᾶλλον βλέποιμι καὶ ἀκούοιμι.

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- Ἑρμῆς -

ἔχʼ ἀτρέμα· καὶ τοῦτο γὰρ ἐγὼ ἰάσομαί σοι καὶ ὀξυδερκέστατον ἐν βραχεῖ σε ἀποφανῶ παρʼ Ὁμήρου τινὰ καὶ πρὸς τοῦτο ἐπῳδὴν λαβών, κἀπειδὰν εἴπω τὰ ἔπη, μέμνησο μηκέτι ἀμβλυώττειν, ἀλλὰ σαφῶς πάντα ὁρᾶν.

- Χάρων -

λέγε μόνον.

- Ἑρμῆς -

ἀχλὺν δʼ αὖ τοι ἀπʼ ὀφθαλμῶν ἕλον, ἣ πρὶν ἐπῆεν, ὄφρʼ εὖ γινώσκοις ἠμὲν θεὸν ἠδὲ καὶ ἄνδρα. τί ἐστιν; ἤδη ὁρᾷς;

- Χάρων -

ὑπερφυῶς γε· τυφλὸς ὁ Λυγκεὺς ἐκεῖνος ὡς πρὸς ἐμέ· ὥστε σὺ τὸ ἐπὶ τούτῳ προσδίδασκέ με καὶ ἀποκρίνου ἐρωτῶντι. ἀλλὰ βούλει κατὰ τὸν Ὅμηρον κἀγὼ ἔρωμαί σε, ὡς μάθῃς οὐδʼ αὐτὸν ἀμελέτητον ὄντα με τῶν Ὁμήρου;

- Ἑρμῆς -

καὶ πόθεν σὺ ἔχεις τι τῶν ἐκείνου εἰδέναι, ναύτης ἀεὶ καὶ πρόσκωπος ὤν;

- Χάρων -

ὁρᾷς, ὀνειδιστικὸν τοῦτο εἰς τὴν τέχνην. ἐγὼ δὲ ὁπότε διεπόρθμευον αὐτὸν ἀποθανόντα, πολλὰ ῥαψῳδοῦντος ἀκούσας ἐνίων ἔτι μέμνημαι· καίτοι χειμὼν ἡμᾶς οὐ μικρὸς τότε κατελάμβανεν. ἐπεὶ γὰρ ἤρξατο ᾄδειν οὐ πάνυ αἴσιόν τινα ᾠδὴν τοῖς πλέουσιν, ὡς ὁ Ποσειδῶν συνήγαγε τὰς νεφέλας καὶ ἐτάραξε τὸν πόντον ὥσπερ τορύνην τινὰ ἐμβαλὼν τὴν τρίαιναν καὶ πάσας τὰς θυέλλας ὠρόθυνε καὶ ἄλλα πολλά, κυκῶν τὴν θάλατταν ὑπὸ τῶν ἐπῶν, χειμὼν ἄφνω καὶ γνόφος ἐμπεσὼν ὀλίγου δεῖν περιέτρεψεν ἡμῖν τὴν ναῦν ὅτε περ καὶ ναυτιάσας ἐκεῖνος ἀπήμεσε τῶν ῥαψῳδιῶν τὰς πολλὰς αὐτῇ Σκύλλῃ καὶ Χαρύβδει καὶ Κύκλωπι. οὐ χαλεπὸν οὖν ἦν ἐκ τοσούτου ἐμέτου ὀλίγα γοῦν διαφυλάττειν.

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εἰπὲ γάρ μοι· τίς τʼ ἄρʼ ὅδʼ ἐστὶ πάχιστος ἀνὴρ ἠΰς τε μέγας τε, ἔξοχος ἀνθρώπων κεφαλὴν καὶ εὐρέας ὤμους;

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Μίλων οὗτος ὁ ἐκ Κρότωνος ἀθλητής. ἐπικροτοῦσι δʼ αὐτῷ οἱ Ἕλληνες, ὅτι τὸν ταῦρον ἀράμενος φέρει διὰ τοῦ σταδίου μέσου.

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καὶ πόσῳ δικαιότερον ἂν ἐμέ, ὦ Ἑρμῆ, ἐπαινοῖεν, ὃς αὐτόν σοι τὸν Μίλωνα μετʼ ὀλίγον συλλαβὼν ἐνθήσομαι ἐς τὸ σκαφίδιον, ὁπόταν ἥκῃ πρὸς ἡμᾶς ὑπὸ τοῦ ἀμαχωτάτου τῶν ἀνταγωνιστῶν καταπαλαισθεὶς τοῦ Θανάτου, μηδὲ συνεὶς ὅπως αὐτὸν ὑποσκελίζει; κᾆτα οἰμώξεται ἡμῖν δηλαδὴ μεμνημένος τῶν στεφάνων τούτων καὶ τοῦ κρότου· νῦν δὲ μέγα φρονεῖ θαυμαζόμενος ἐπὶ τῇ τοῦ ταύρου φορᾷ. τί δʼ οὖν; οἰηθῶμεν ἄρα ἐλπίζειν αὐτὸν καὶ τεθνήξεσθαί ποτε;

- Ἑρμῆς -

πόθεν ἐκεῖνος θανάτου νῦν μνημονεύσειεν ἂν ἐν ἀκμῇ τοσαύτῃ;

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ἔα τοῦτον οὐκ εἰς μακρὰν γέλωτα ἡμῖν παρέξοντα ὁπόταν πλέῃ, μηδʼ ἐμπίδα οὐχ ὅπως ταῦρον ἔτι ἄρασθαι δυνάμενος.

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σὺ δέ μοι ἐκεῖνο εἰπέ, τίς τʼ ἄρʼ ὅδʼ ἄλλος ὁ σεμνὸς ἀνήρ; οὐχ Ἕλλην, ὡς ἔοικεν, ἀπὸ γοῦν τῆς στολῆς.

- Ἑρμῆς -

Κῦρος, ὦ Χάρων, ὁ Καμβύσου, ὃς τὴν ἀρχὴν πάλαι Μήδων ἐχόντων νῦν Περσῶν ἤδη ἐποίησεν εἶναι· καὶ Ἀσσυρίων δʼ ἔναγχος οὗτος ἐκράτησε καὶ Βαβυλῶνα παρεστήσατο καὶ νῦν ἐλασείοντι ἐπὶ Λυδίαν ἔοικεν, ὡς καθελὼν τὸν Κροῖσον ἄρχοι ἁπάντων.

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ὁ Κροῖσος δὲ ποῦ ποτε κἀκεῖνός ἐστιν;

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ἐκεῖσε ἀπόβλεψον ἐς τὴν μεγάλην ἀκρόπολιν, τὴν τὸ τριπλοῦν τεῖχος· Σάρδεις ἐκεῖναι, καὶ τὸν Κροῖσον αὐτὸν ὁρᾷς ἤδη ἐπὶ κλίνης χρυσῆς καθήμενον, Σόλωνι τῷ Ἀθηναίῳ διαλεγόμενον, βούλει ἀκούσωμεν αὐτῶν ὅ τι καὶ λέγουσι;

- Χάρων -

πάνυ μὲν οὖν.

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ὦ ξένε Ἀθηναῖε, εἶδες γάρ μου τὸν πλοῦτον καὶ τοὺς θησαυροὺς καὶ ὅσος ἄσημος χρυσός ἐστιν ἡμῖν καὶ τὴν ἄλλην πολυτέλειαν, εἰπέ μοι, τίνα ἡγῇ τῶν ἁπάντων ἀνθρώπων εὐδαιμονέστατον εἶναι.

- Χάρων -

τί ἄρα ὁ Σόλων ἐρεῖ;

- Ἑρμῆς -

θάρρει· οὐδὲν ἀγεννές, ὦ Χάρων.

- Σόλων -

ὦ Κροῖσε, ὀλίγοι μὲν οἱ εὐδαίμονες· ἐγὼ δὲ ὧν οἶδα Κλέοβιν καὶ Βίτωνα ἡγοῦμαι εὐδαιμονεστάτους γενέσθαι, τοὺς τῆς ἱερείας παῖδας τῆς Ἀργόθεν, τοὺς ἅμα πρῴην ἀποθανόντας, ἐπεὶ τὴν μητέρα ὑποδύντες εἵλκυσαν ἐπὶ τῆς ἀπήνης ἄχρι πρὸς τὸ ἱερόν.

- Κροῖσος -

ἔστω· ἐχέτωσαν ἐκεῖνοι τὰ πρῶτα τῆς εὐδαιμονίας. ὁ δεύτερος δὲ τίς ἂν εἴη;

- Σόλων -

Τέλλος ὁ Ἀθηναῖος, ὃς εὖ τʼ ἐβίω καὶ ἀπέθανεν ὑπὲρ τῆς πατρίδος.

- Κροῖσος -

ἐγὼ δέ, ὦ κάθαρμα, οὔ σοι δοκῶ εὐδαίμων εἶναι;

- Σόλων -

οὐδέπω οἶδα, ὦ Κροῖσε, ἢν μὴ πρὸς τὸ τέλος ἀφίκῃ τοῦ βίου· ὁ γὰρ θάνατος ἀκριβὴς ἔλεγχος τῶν τοιούτων καὶ τὸ ἄχρι πρὸς τὸ τέρμα εὐδαιμόνως διαβιῶναι.

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κάλλιστα, ὦ Σόλων, ὅτι ἡμῶν οὐκ ἐπιλέλησαι, ἀλλὰ παρὰ τὸ πορθμεῖον αὐτὸ ἀξιοῖς γίγνεσθαι τὴν περὶ τῶν τοιούτων κρίσιν.

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ἀλλά τίνας ἐκείνους ὁ Κροῖσος ἐκπέμπει ἢ τί ἐπὶ τῶν ὤμων φέρουσι;

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πλίνθους τῷ Πυθίῳ χρυσᾶς ἀνατίθησι μισθὸν τῶν χρησμῶν ὑφʼ ὧν καὶ ἀπολεῖται μικρὸν ὕστερον φιλόμαντις δὲ ἁνὴρ ἐκτόπως.

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ἐκεῖνο γάρ ἐστιν ὁ χρυσός, τὸ λαμπρὸν ὃ ἀποστίλβει, τὸ ὕπωχρον μετʼ ἐρυθήματος; νῦν γὰρ πρῶτον εἶδον, ἀκούων ἀεί.

- Ἑρμῆς -

ἐκεῖνο, ὦ Χάρων, τὸ ἀοίδιμον ὄνομα καὶ περιμάχητον.

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καὶ μὴν οὐχ ὁρῶ ὅ τι τὸ ἀγαθὸν αὐτῷ πρόσεστιν, εἰ μὴ ἄρα ἕν τι μόνον, ὅτι βαρύνονται οἱ φέροντες αὐτό.

- Ἑρμῆς -

οὐ γὰρ οἶσθα ὅσοι πόλεμοι διὰ τοῦτο καὶ ἐπιβουλαὶ καὶ λῃστήρια καὶ ἐπιορκίαι καὶ φόνοι καὶ δεσμὰ καὶ ἐμπορίαι καὶ δουλεῖαι;

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διὰ τοῦτο, ὦ Ἑρμῆ, τὸ μὴ πολὺ τοῦ χαλκοῦ διαφέρον; οἶδα γὰρ τὸν χαλκόν, ὀβολόν, ὡς οἶσθα, παρὰ τῶν καταπλεόντων ἑκάστου ἐκλέγων.

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ναί· ἀλλὰ ὁ χαλκὸς μὲν πολύς, ὥστε οὐ πάνυ σπουδάζεται ὑπʼ αὐτῶν τοῦτον δὲ ὀλίγον ἐκ πολλοῦ τοῦ βάθους οἱ μεταλλεύοντες ἀνορύττουσι· πλὴν ἀλλὰ ἐκ τῆς γῆς καὶ οὗτος ὥσπερ ὁ μόλυβδος καὶ τὰ ἄλλα.

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δεινήν τινα λέγεις τῶν ἀνθρώπων τὴν ἀβελτερίαν, οἳ τοσοῦτον ἔρωτα ἐρῶσιν ὠχροῦ καὶ βαρέος κτήματος.

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ἀλλὰ οὐ Σόλων γε ἐκεῖνος, ὦ Χάρων, ἐρᾶν αὐτοῦ φαίνεται, ὅς, ὡς ὁρᾷς, καταγελᾷ τοῦ Κροίσου καὶ τῆς μεγαλαυχίας τοῦ βαρβάρου, καί μοι δοκεῖν ἐρέσθαι τι βούλεται αὐτόν ἐπακούσωμεν οὖν.

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εἰπέ μοι, ὦ Κροῖσε, οἴει γάρ τι δεῖσθαι τῶν πλίνθων τούτων τὸν Πύθιον;

- Κροῖσος -

νὴ Δίʼ· οὐ γάρ ἐστιν αὐτῷ ἐν Δελφοῖς ἀνάθημα οὐδὲν τοιοῦτον.

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οὐκοῦν μακάριον οἴει τὸν θεὸν ἀποφανεῖν εἰ κτήσαιτο σὺν τοῖς ἄλλοις καὶ πλίνθους χρυσᾶς;

- Κροῖσος -

πῶς γὰρ οὔ;

- Σόλων -

πολλήν μοι λέγεις, ὦ Κροῖσε, πενίαν ἐν τῷ οὐρανῷ, εἰ ἐκ Λυδίας μεταστέλλεσθαι τὸ ʼχρυσίον δεήσει αὐτούς, ἢν ἐπιθυμήσωσι.

- Κροῖσος -

ποῦ γὰρ τοσοῦτος ἂν γίνοιτο χ;χρυσὸς ὅσος παρʼ ἡμῖν;

- Σόλων -

εἰπέ μοι, σίδηρος δὲ φύεται ἐν Λυδίᾳ;

- Κροῖσος -

οὐ πάνυ τι.

- Σόλων -

τοῦ βελτίονος ἄρα ἐνδεεῖς ἐστε.

- Κροῖσος -

πῶς ἀμείνων ὁ σίδηρος χρυσίου;

- Σόλων -

ἢν ἀποκρίνῃ μηδὲν ἀγανακτῶν, μάθοις ἄν.

- Κροῖσος -

ἐρώτα, ὦ Σόλων.

- Σόλων -

πότεροι ἀμείνους, οἱ σώζοντές τινας ἢ οἱ σωζόμενοι πρὸς αὐτῶν;

- Κροῖσος -

οἱ σώζοντες δηλαδή.

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ἆρʼ οὖν, ἢν Κῦρος, ὡς λογοποιοῦσι τινες, ἐπίῃ Λυδοῖς, χρυσᾶς μαχαίρας σὺ ποιήσῃ τῷ στρατῷ, ἢ ὁ σίδηρος ἀναγκαῖος τότε;

- Κροῖσος -

ὁ σίδηρος δῆλον ὅτι.

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καὶ εἴ γε τοῦτον μὴ παρασκευάσαιο, οἴχοιτο ἄν σοι ὁ χρυσὸς ἐς Πέρσας αἰχμάλωτος.

- Κροῖσος -

εὐφήμει, ἄνθρωπε.

- Σόλων -

μὴ γένοιτο μὲν οὕτω ταῦτα· φαίνῃ δʼ οὖν ἀμείνω τοῦ χρυσοῦ τὸν σίδηρον ὁμολογῶν.

- Κροῖσος -

οὐκοῦν καὶ τῷ θεῷ σιδηρᾶς πλίνθους κελεύεις ἀνατιθέναι με, τὸν δὲ χρυσὸν ὀπίσω αὖθις ἀνακαλεῖν;

- Σόλων -

οὐδὲ σιδήρου ἐκεῖνός γε δεήσεται, ἀλλʼ ἤν, τε χαλκὸν ἤν τε χρυσὸν ἀναθῇς, ἄλλοις μέν ποτε κτῆμα καὶ ἕρμαιον ἔσῃ ἀνατεθεικώς, Φωκεῦσιν ἢ Βοιωτοῖς ἢ Δελφοῖς αὐτοῖς ἤ τινι τυράννῳ ἢ λῃστῇ, τῷ δὲ θεῷ ὀλίγον μέλει τῶν σῶν χρυσοποιιῶν.

- Κροῖσος -

ἀεὶ σύ μου τῷ πλούτῳ προσπολεμεῖς καὶ φθονεῖς.

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οὐ φέρει ὁ Λυδός, ὦ Χάρων, τὴν παρρησίαν καὶ τὴν ἀλήθειαν τῶν λόγων, ἀλλὰ ξένον αὐτῷ δοκεῖ τὸ πρᾶγμα, πένης ἄνθρωπος οὐχ ὑποπτήσσων, τὸ δὲ παριστάμενον ἐλευθέρως λέγων. μεμνήσεται δʼ οὖν μικρὸν ὕστερον τοῦ Σόλωνος, ὅταν αὐτὸν δέῃ ἁλόντα ἐπὶ τὴν πυρὰν ὑπὸ τοῦ Κύρου ἀναχθῆναι· ἤκουσα γὰρ τῆς Κλωθοῦς πρῴην ἀναγινωσκούσης τὰ ἑκάστῳ ἐπικεκλωσμένα, ἐν οἷς καὶ ταῦτα ἐγέγραπτο, Κροῖσον μὲν ἁλῶναι ὑπὸ Κύρου, Κῦρον δὲ αὐτὸν ὑπʼ ἐκεινησὶ τῆς Μασσαγέτιδος ἀποθανεῖν. ὁρᾷς τὴν Σκυθίδα, τὴν ἐπὶ τοῦ ἵππου τούτου τοῦ λευκοῦ ἐξελαύνουσαν;

- Χάρων -

νὴ Δία.

- Ἑρμῆς -

Τόμυρις ἐκείνη ἐστί, καὶ τὴν κεφαλήν γε ἀποτεμοῦσα τοῦ Κύρου αὕτη ἐς ἀσκὸν ἐμβαλεῖ πλήρη αἵματος. ὁρᾷς δὲ καὶ τὸν υἱὸν αὐτοῦ τὸν νεανίσκον; Καμβύσης ἐκεῖνός ἐστιν οὗτος βασιλεύσει μετὰ τὸν πατέρα καὶ μυρία σφαλεὶς ἒν τε Λιβύῃ καὶ Αἰθιοπίᾳ τὸ τελευταῖον μανεὶς ἀποθανεῖται ἀποκτείνας τὸν Ἆπιν.

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ὢ πολλοῦ γέλωτος. ἀλλὰ νῦν τίς ἂν αὐτοὺς προσβλέψειεν οὕτως ὑπερφρονοῦντας τῶν ἄλλων; ἢ τίς ἂν πιστεύσειεν ὡς μετʼ ὀλίγον οὗτος μὲν αἰχμάλωτος ἔσται, οὗτος δὲ τὴν κεφαλὴν ἕξει ἐν ἀσκῷ αἵματος;

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ἐκεῖνος δὲ τίς ἐστιν, ὦ Ἑρμῆ, ὁ τὴν πορφυρᾶν ἐφεστρίδα ἐμπεπορπημένος, ὁ τὸ διάδημα, ᾧ τὸν δακτύλιον ὁ μάγειρος ἀναδίδωσι τὸν ἰχθὺν ἀνατεμών, νήσῳ ἐν ἀμφιρύτῃ; βασιλεὺς δέ τις εὔχεται εἶναι.

- Ἑρμῆς -

εὖ γε παρῳδεῖς, ὦ Χάρων. ἀλλὰ Πολυκράτην ὁρᾷς τὸν Σαμίων τύραννον πανευδαίμονα ἡγούμενον εἶναι· ἀτὰρ καὶ οὗτος αὐτὸς ὑπὸ τοῦ παρεστῶτος οἰκέτου Μαιανδρίου προδοθεὶς Ὀροίτῃ τῷ σατράπῃ ἀνασκολοπισθήσεται, ἅθλιος ἐκπεσὼν τῆς εὐδαιμονίας ἐν ἀκαρεῖ τοῦ χρόνου· καὶ ταῦτα γὰρ τῆς Κλωθοῦς ἐπήκουσα.

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ἄγαμαι Κλωθοῦς γεννικῆς· καῖε αὐτούς, ὦ βελτίστη, καὶ τὰς κεφαλὰς ἀπότεμνε καὶ ἀνασκολόπιζε, ὡς εἰδῶσιν ἄνθρωποι ὄντες· ἐν τοσούτῳ δὲ ἐπαιρέσθων ὡς ἂν ἀφʼ ὑψηλοτέρου ἀλγεινότερον καταπεσούμενοι. ἐγὼ δὲ γελάσομαι τότε γνωρίσας αὐτῶν ἕκαστον γυμνὸν ἐν τῷ σκαφιδίῳ μήτε τὴν πορφυρίδα μήτε τιάραν ἢ κλίνην χρυσῆν κομίζοντας.

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καὶ τὰ μὲν τούτων ὧδε ἕξει. τὴν δὲ πληθὺν ὁρᾷς, ὦ Χάρων, τοὺς πλέοντας αὐτῶν, τοὺς πολεμοῦντας, τοὺς δικαζομένους, τοὺς γεωργοῦντας, τοὺς δανείζοντας, τοὺς προσαιτοῦντας;

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ὁρῶ ποικίλην τινὰ τὴν διατριβὴν καὶ μεστὸν ταραχῆς τὸν βίον καὶ τὰς πόλεις γε αὐτῶν ἐοικυίας τοῖς σμήνεσιν, ἐν οἷς ἅπας μὲν ἴδιόν τι κέντρον ἔχει καὶ τὸν πλησίον κεντεῖ, ὀλίγοι δέ τινες ὥσπερ σφῆκες ἄγουσι καὶ φέρουσι τὸ ὑποδεέστερον. ὁ δὲ περιπετόμενος αὐτοὺς ἐκ τἀφανοῦς οὗτος ὄχλος τίνες εἰσίν;

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ἐλπίδες, ὦ Χάρων, καὶ δείματα καὶ ἄγνοιαι καὶ ἡδοναὶ καὶ φιλαργυρίαι καὶ ὀργαὶ καὶ μίση καὶ τὰ τοιαῦτα. τούτων δὲ ἡ ἄγνοια μὲν κάτω συναναμέμικται αὐτοῖς καὶ συμπολιτεύεται, καὶ νὴ Δία καὶ τὸ μῖσος καὶ ὀργὴ καὶ ζηλοτυπία καὶ ἀμαθία καὶ ἀπορία καὶ φιλαργυρία, ὁ φόβος δὲ καὶ αἱ ἐλπίδες ὑπεράνω πετόμενοι ὁ μὲν ἐμπίπτων ἐκπλήττει ἐνίοτε καὶ ὑποπτήσσειν ποιεῖ, αἱ δʼ ἐλπίδες ὑπὲρ κεφαλῆς αἰωρούμεναι, ὁπόταν μάλιστα οἴηταί τις ἐπιλήψεσθαι αὐτῶν, ἀναπτάμεναι οἴχονται κεχηνότας αὐτοὺς ἀπολιποῦσαι, ὅπερ καὶ τὸν Τάνταλον κάτω πάσχοντα ὁρᾷς ὑπὸ τοῦ ὕδατος.

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ἢν δὲ ἀτενίσῃς, κατόψει καὶ τὰς Μοίρας ἄνω ἐπικλωθούσας ἑκάστῳ τὸν ἄτρακτον, ἀφʼ οὗ ἠρτῆσθαι συμβέβηκεν ἅπαντας ἐκ λεπτῶν νημάτων. ὁρᾷς καθάπερ ἀράχνιά τινα καταβαίνοντα ἐφʼ ἕκαστον ἀπὸ τῶν ἀτράκτων;

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ὁρῶ πάνυ λεπτὸν ἑκάστῳ νῆμα, ἐπιπεπλεγμένον γε τὰ πολλά, τοῦτο μὲν ἐκείνῳ, ἐκεῖνο δὲ ἄλλῳ.

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εἰκότως, ὦ πορθμεῦ· εἵμαρται γὰρ ἐκείνῳ μὲν ὑπὸ τούτου φονευθῆναι, τούτῳ δὲ ὑπʼ ἄλλου, καὶ κληρονομῆσαί γε τοῦτον μὲν ἐκείνου, ὅτου ἂν ᾖ μικρότερον τὸ νῆμα, ἐκεῖνον δὲ αὖ τούτου· τοιόνδε γάρ τι ἡ ἐπιπλοκὴ δηλοῖ. ὁρᾷς δʼ οὖν ἀπὸ λεπτοῦ κρεμαμένους ἅπαντας· καὶ οὗτος μὲν ἀνασπασθεὶς ἄνω μετέωρός ἐστι καὶ μετὰ μικρὸν καταπεσών, ἀπορραγέντος τοῦ λίνου ἐπειδὰν μηκέτι ἀντέχῃ πρὸς τὸ βάρος, μέγαν τὸν ψόφον ἐργάσεται, οὗτος δὲ ὀλίγον ἀπὸ γῆς αἰωρούμενος, ἢν καὶ πέσῃ, ἀψοφητὶ κείσεται,μόλις καὶ τοῖς γείτοσιν ἐξακουσθέντος τοῦ πτώματος.

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παγγέλοια ταῦτα, ὦ Ἑρμῆ.

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καὶ μὴν οὐδʼ εἰπεῖν ἔχοις ἂν κατὰ τὴν ἀξίαν ὅπως ἐστὶ καταγέλαστα, ὦ Χάρων, καὶ μάλιστα αἱ ἄγαν σπουδαὶ αὐτῶν καὶ τὸ μεταξὺ τῶν ἐλπίδων οἴχεσθαι ἀναρπάστους γινομένους ὑπὸ τοῦ βελτίστου Θανάτου. ἄγγελοι δὲ καὶ ὑπηρέται αὐτοῦ μάλα πολλοί, ὡς ὁρᾷς, ἠπίαλοι καὶ πυρετοὶ καὶ φθόαι καὶ περιπλευμονίαι καὶ ξίφη καὶ λῃστήρια καὶ κώνεια καὶ δικασταὶ καὶ τύραννοι· καὶ τούτων οὐδὲν ὅλως αὐτοὺς εἰσέρχεται, ἔστʼ ἂν εὖ πράττωσιν, ὅταν δὲ σφαλῶσι, πολὺ τὸ ὀττοτοῖ καὶ αἰαῖ καὶ οἴμοι. εἰ δὲ εὐθὺς ἐξ ἀρχῆς ἐνενόουν ὅτι θνητοὶ τὲ εἰσιν αὐτοὶ καὶ ὀλίγον τοῦτον χρόνον ἐπιδημήσαντες τῷ βίῳ ἀπίασιν ὥσπερ ἐξ ὀνείρατος πάντα ὑπὲρ γῆς ἀφέντες, ἔζων τε ἂν σωφρονέστερον καὶ ἧττον ἠνιῶντο ἀποθανόντες· νῦν δὲ εἰς ἀεὶ ἐλπίσαντες χρήσεσθαι τοῖς παροῦσιν, ἐπειδὰν ἐπιστὰς ὁ ὑπηρέτης καλῇ καὶ ἀπάγῃ πεδήσας τῷ πυρετῷ ἢ τῇ φθόῃ, ἀγανακτοῦσι πρὸς τὴν ἀγωγὴν οὔποτε προσδοκήσαντες ἀποσπασθήσεσθαι αὐτῶν. ἢ τί γὰρ οὐκ ἂν ποιήσειεν ἐκεῖνος ὁ τὴν οἰκίαν σπουδῇ οἰκοδομούμενος καὶ τοὺς ἐργάτας ἐπισπέρχων, εἰ μάθοι ὅτι ἡ μὲν ἕξει τέλος αὐτῷ, ὁ δὲ ἄρτι ἐπιθεὶς τὸν ὄροφον ἄπεισι τῷ κληρονόμῳ καταλιπὼν ἀπολαύειν αὐτῆς, αὐτὸς μηδὲ δειπνήσας ἅθλιος ἐν αὐτῇ; ἐκεῖνος μὲν γὰρ ὁ χαίρων ὅτι ἄρρενα παῖδα τέτοκεν αὐτῷ ἡ γυνή, καὶ τοὺς φίλους διὰ τοῦτο ἑστιῶν καὶ τοὔνομα τοῦ πατρὸς τιθέμενος, εἰ ἠπίστατο ὡς ἑπτέτης γενόμενος ὁ παῖς τεθνήξεται, ἆρα ἄν σοι δοκεῖ χαίρειν ἐπʼ αὐτῷ γεννωμένῳ; ἀλλὰ τὸ αἴτιον, ὅτι τὸν μὲν εὐτυχοῦντα ἐπὶ τῷ παιδὶ ἐκεῖνον ὁρᾷ τὸν τοῦ ἀθλητοῦ πατέρα τοῦ Ὀλύμπια νενικηκότος, τὸν γείτονα δὲ τὸν ἐκκομίζοντα τὸ παιδίον οὐχ ὁρᾷ οὐδὲ οἶδεν ἀφʼ οἵας αὐτῷ κρόκης ἐκρέματο. τοὺς μὲν γὰρ περὶ τῶν ὅρων διαφερομένους ὁρᾷς, ὅσοι εἰσί, καὶ τοὺς συναγείροντας τὰ χρήματα, εἶτα, πρὶν ἀπολαῦσαι αὐτῶν, καλουμένους ὑφʼ ὧν εἶπον τῶν ἀγγέλων τε καὶ ὑπηρετῶν.

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ὁρῶ ταῦτα πάντα καὶ πρὸς ἐμαυτόν γε ἐννοῶ ὅ τι τὸ ἡδὺ αὐτοῖς παρὰ τὸν βίον ἤ τί ἐκεῖνό ἐστιν, οὗ στερούμενοι ἀγανακτοῦσιν. ἢν γοῦν τοὺς βασιλέας αὐτῶν ἴδῃ τις, οἵπερ εὐδαιμονέστατοι εἶναι δοκοῦσιν, ἔξω τοῦ ἀβεβαίου ὡς φὴς καὶ ἀμφιβόλου τῆς τύχης, πλείω τῶν ἡδέων τὰ ἀνιαρὰ εὑρήσει προσόντα αὐτοῖς, φόβους καὶ ταραχὰς καὶ μίση καὶ ἐπιβουλὰς καὶ ὀργὰς καὶ κολακείας· τούτοις γὰρ ἅπαντες σύνεισιν. ἐῶ πένθη καὶ νόσους καὶ πάθη ἐξ ἰσοτιμίας δηλαδὴ ἄρχοντα αὐτῶν· ὅπου δὲ τὰ τούτων πονηρά, λογίζεσθαι καιρὸς οἷα τὰ τῶν ἰδιωτῶν ἂν εἴη.
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ἐθέλω δʼ οὖν σοι, ὦ Ἑρμῆ, εἰπεῖν, ᾧτινι ἐοικέναι μοι ἔδοξαν οἱ ἄνθρωποι καὶ ὁ βίος ἅπας αὐτῶν. ἤδη ποτὲ πομφόλυγας ἐν ὕδατι ἐθεάσω ὑπὸ κρουνῷ τινι καταράττοντι ἀνισταμένας; τὰς φυσαλλίδας λέγω, ἀφʼ ὧν συναγείρεται ὁ ἀφρός· ἐκείνων τοίνυν τινὲς μὲν μικραί εἰσι καὶ αὐτίκα ἐκραγεῖσαι ἀπέσβησαν, αἱ δʼ ἐπὶ πλέον διαρκοῦσι· καὶ προσχωρουσῶν αὐταῖς τῶν ἄλλων αὗται ὑπερφυσώμεναι ἐς μέγιστον ὄγκον αἴρονται, ἔπειτα μέντοι κἀκεῖναι πάντως ἐξερράγησάν ποτε· οὐ γὰρ οἷόν τε ἄλλως γενέσθαι. τοῦτό ἐστιν ὁ ἀνθρώπου βίος· ἅπαντες ὑπὸ πνεύματος ἐμπεφυσημένοι οἱ μὲν μείζους, οἱ δὲ ἐλάττους· καὶ οἱ μὲν ὀλιγοχρόνιον ἔχουσι καὶ ὠκύμορον τὸ φύσημα, οἱ δὲ ἅμα τῷ συστῆναι ἐπαύσαντο· πᾶσι δʼ οὖν ἀπορραγῆναι ἀναγκαῖον.

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οὐδὲν χεῖρον σὺ τοῦ Ὁμήρου εἴκασας, ὦ Χάρων, ὃς φύλλοις τὸ γένος αὐτῶν ὁμοιοῖ.

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καὶ τοιοῦτοι ὄντες, ὦ Ἑρμῆ, ὁρᾷς οἷα ποιοῦσι καὶ ὡς φιλοτιμοῦνται πρὸς ἀλλήλους ἀρχῶν πέρι καὶ τιμῶν καὶ κτήσεων ἁμιλλώμενοι, ἅπερ ἅπαντα καταλιπόντας αὐτοὺς δεήσει ἕνα ὀβολὸν ἔχοντας ἥκειν παρʼ ἡμᾶς. βούλει οὖν, ἐπείπερ ἐφʼ ὑψηλοῦ ἐσμέν, ἀναβοήσας παμμέγεθες παραινέσω αὐτοῖς ἀπέχεσθαι μὲν τῶν ματαίων πόνων, ζῆν δὲ ἀεὶ τὸν θάνατον πρὸ ὀφθαλμῶν ἔχοντας, λέγων, μάταιοι, τί ἐσπουδάκατε περὶ ταῦτα; παύσασθε κάμνοντες· οὐ γὰρ εἰς ἀεὶ βιώσεσθε· οὐδὲν τῶν ἐνταῦθα σεμνῶν ἀΐδιόν ἐστιν, οὐδʼ ἂν ἀπαγάγοι τις αὐτῶν τι σὺν αὑτῷ ἀποθανών, ἀλλʼ ἀνάγκη τὸν μὲν γυμνὸν οἴχεσθαι, τὴν οἰκίαν δὲ καὶ τὸν ἀγρὸν καὶ τὸ χρυσίον ἀεὶ ἄλλων εἶναι καὶ μεταβάλλειν τοὺς δεσπότας. εἰ ταῦτα καὶ τὰ τοιαῦτα ἐξ ἐπηκόου ἐμβοήσαιμι αὐτοῖς, οὐκ ἂν οἴει μεγάλα ὠφεληθῆναι τὸν βίον καὶ σωφρονεστέρους ἂν γενέσθαι παρὰ πολύ;

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ὦ μακάριε, οὐκ οἶσθα ὅπως αὐτοὺς ἡ ἄγνοια καὶ ἡ ἀπάτη διατεθείκασιν, ὡς μηδʼ ἂν τρυπάνῳ ἔτι διανοιχθῆναι αὐτοῖς τὰ ὦτα, τοσούτῳ κηρῷ ἔβυσαν αὐτά, οἷόν περ ὁ Ὀδυσσεὺς τοὺς ἑταίρους ἔδρασε δέει τῆς Σειρήνων ἀκροάσεως. πόθεν οὖν ἂν ἐκεῖνοι δυνηθεῖεν ἀκοῦσαι, ἢν καὶ σὺ κεκραγὼς διαρραγῇς; ὅπερ γάρ παρʼ ὑμῖν ἡ Λήθη δύναται, τοῦτο ἐνταῦθα ἡ ἄγνοια ἐργάζεται. πλὴν ἀλλὰ εἰσὶν αὐτῶν ὀλίγοι οὐ παραδεδεγμένοι τὸν κηρὸν ἐς τὰ ὦτα, πρὸς τὴν ἀλήθειαν ἀποκλίνοντες, ὀξὺ δεδορκότες ἐς τὰ πράγματα καὶ κατεγνωκότες οἷά ἐστιν.

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οὐκοῦν ἐκείνοις γοῦν ἐμβοήσωμεν.

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περιττὸν καὶ τοῦτο, λέγειν πρὸς αὐτοὺς ἴσασιν. ὁρᾷς ὅπως ἀποσπάσαντες τῶν πολλῶν καταγελῶσι τῶν γιγνομένων καὶ οὐδαμῆ οὐδαμῶς ἀρέσκονται αὐτοῖς, ἀλλὰ δῆλοί εἰσι δρασμὸν ἤδη βουλεύοντες παρʼ ὑμᾶς ἀπὸ τοῦ βίου. καὶ γὰρ καὶ μισοῦνται ἐλέγχοντες αὐτῶν τὰς ἀμαθίας.

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εὖ γε, ὦ γεννάδαι· πλὴν πάνυ ὀλίγοι εἰσίν, ὦ Ἑρμῆ.

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ἱκανοὶ καὶ οὗτοι. ἀλλὰ κατίωμεν ἤδη.

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εν ἔτι ἐπόθουν, ὦ Ἑρμῆ, εἰδέναι, καί μοι δείξας αὐτὸ ἐντελῆ ἔσῃ τὴν περιήγησιν πεποιημένος, τὰς ἀποθήκας τῶν σωμάτων, ἵνα κατορύττουσι, θεάσασθαι.

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ἠρία, ὦ Χάρων, καὶ τύμβους καὶ τάφους καλοῦσι τὰ τοιαῦτα. πλὴν τὰ πρὸ τῶν πόλεων ἐκεῖνα τὰ χώματα ὁρᾷς καὶ τὰς στήλας καὶ πυραμίδας; ἐκεῖνα πάντα νεκροδοχεῖα καὶ σωματοφυλάκιά ἐστιν.

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τί οὖν ἐκεῖνοι στεφανοῦσι τοὺς λίθους καὶ χρίουσι μύρῳ; οἱ δὲ καὶ πυρὰν νήσαντες πρὸ τῶν χωμάτων καὶ βόθρον τινὰ ὀρύξαντες καίουσί τε ταυτὶ τὰ πολυτελῆ δεῖπνα καὶ εἰς τὰ ὀρύγματα οἶνον καὶ μελίκρατον, ὡς γοῦν εἰκάσαι, ἐγχέουσιν;

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οὐκ οἶδα, ὦ πορθμεῦ, τί ταῦτα πρὸς τοὺς ἐν Ἅιδου· πεπιστεύκασι δʼ οὖν τὰς ψυχὰς ἀναπεμπομένας κάτωθεν δειπνεῖν μὲν ὡς οἷόν τε περιπετομένας τὴν κνῖσαν καὶ τὸν καπνόν, πίνειν δὲ ἀπὸ τοῦ βόθρου τὸ μελίκρατον.

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ἐκείνους ἔτι πίνειν ἢ ἐσθίειν, ὧν τὰ κρανία ξηρότατα; καίτοι γελοῖός εἰμι σοὶ λέγων ταῦτα ὁσημέραι κατάγοντι αὐτούς. οἶσθα οὖν εἰ δύναιντʼ ἂν ἔτι ἀνελθεῖν ἅπαξ ὑποχθόνιοι γενόμενοι. ἐπεί τοι καὶ παγγέλοια ἄν, ὦ Ἑρμῆ, ἔπασχον, οὐκ ὀλίγα πράγματα ἔχων, εἰ ἔδει μὴ κατάγειν μόνον αὐτούς, ἀλλὰ καὶ αὖθις ἀνάγειν πιομένους. ὦ μάταιοι, τῆς ἀνοίας, οὐκ εἰδότες ἡλίκοις ὅροις διακέκριται τὰ νεκρῶν καὶ τὰ ζώντων πράγματα καὶ οἷα τὰ παρʼ ἡμῖν ἐστι καὶ ὅτι κάτθανʼ ὁμῶς ὃ τʼ ἄτυμβος ἀνὴρ ὃς τʼ ἔλλαχε τύμβου, ἐν δὲ ἰῇ τιμῇ Ἶρος κρείων τʼ Ἀγαμέμνων Θερσίτῃ; δʼ ἶσος Θέτιδος παῖς ἠϋκόμοιο πάντες δʼ εἰσὶν ὁμῶς νεκύων ἀμενηνὰ κάρηνα, γυμνοί τε ξηροί τε κατʼ ἀσφοδελὸν λειμῶνα.

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Ἡράκλεις, ὡς πολὺν τὸν Ὅμηρον ἐπαντλεῖς. ἀλλʼ ἐπείπερ ἀνέμνησας, ἐθέλω σοι δεῖξαι τὸν τοῦ Ἀχιλλέως τάφον. ὁρᾷς τὸν ἐπὶ τῇ θαλάττῃ; Σίγειον μὲν ἐκεῖθέν ἐστι τὸ Τρωϊκόν· ἀντικρὺ δὲ ὁ Αἴας τέθαπται ἐν τῷ Ῥοιτείῳ.

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οὐ μεγάλοι, ὦ Ἑρμῆ, οἱ τάφοι. τὰς πόλεις δὲ τὰς ἐπισήμους δεῖξόν μοι ἤδη, ἃς κάτω ἀκούομεν, τὴν Νίνον τὴν Σαρδαναπάλλου καὶ Βαβυλῶνα καὶ Μυκήνας καὶ Κλεωνὰς καὶ τὴν Ἴλιον αὐτήν πολλοὺς γοῦν μέμνημαι διαπορθμεύσας ἐκεῖθεν, ὡς δέκα ὅλων ἐτῶν μὴ νεωλκῆσαι μηδὲ διαψῦξαι τὸ σκαφίδιον.

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ἡ Νίνος μέν, ὦ πορθμεῦ, ἀπόλωλεν ἤδη καὶ οὐδὲ ἴχνος ἔτι λοιπὸν αὐτῆς, οὐδʼ ἂν εἴποις ὅπου ποτὲ ἦν ἡ Βαβυλὼν δέ σοι ἐκείνη ἐστὶν ἡ εὔπυργος, ἡ τὸν μέγαν περίβολον, οὐ μετὰ πολὺ καὶ αὐτὴ ζητηθησομένη ὥσπερ ἡ Νίνος· Μυκήνας δὲ καὶ Κλεωνὰς αἰσχύνομαι δεῖξαί σοι, καὶ μάλιστα τὸ Ἴλιον. ἀποπνίξεις γὰρ εὖ οἶδʼ ὅτι τὸν Ὅμηρον κατελθὼν ἐπὶ τῇ μεγαληγορίᾳ τῶν ἐπῶν. πλὴν ἀλλὰ πάλαι μὲν ἦσαν εὐδαίμονες, νῦν δὲ τεθνᾶσι καὶ αὗται· ἀποθνήσκουσι γάρ, ὦ πορθμεῦ, καὶ πόλεις ὥσπερ ἄνθρωποι, καὶ τὸ παραδοξότατον, καὶ ποταμοὶ ὅλοι· Ἰνάχου γοῦν οὐδὲ τάφος ἔτι ἐν Ἄργει καταλείπεται.

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παπαὶ τῶν ἐπαίνων, Ὅμηρε, καὶ τῶν ὀνομάτων, Ἴλιος ἱρὴ καὶ εὐρυάγυια καὶ ἐϋκτίμεναι Κλεωναί.

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ἀλλὰ μεταξὺ λόγων, τίνες ἐκεῖνοὶ εἰσιν οἱ πολεμοῦντες ἢ ὑπὲρ τίνος ἀλλήλους φονεύουσιν;

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Ἀργείους ὁρᾷς, ὦ Χάρων, καὶ Λακεδαιμονίους καὶ τὸν ἡμιθνῆτα ἐκεῖνον στρατηγὸν Ὀθρυάδαν τὸν ἐπιγράφοντα τὸ τρόπαιον τῷ αὑτοῦ αἵματι.

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ὑπὲρ τίνος δʼ αὐτοῖς, ὦ Ἑρμῆ, ὁ πόλεμος;

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ὑπὲρ τοῦ πεδίου αὐτοῦ, ἐν ᾧ μάχονται.

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ὢ τῆς ἀνοίας, οἵ γε οὐκ ἴσασιν ὅτι, κἂν ὅλην τὴν Πελοπόννησον ἕκαστος αὐτῶν κτήσωνται, μόγις ἂν ποδιαῖον λάβοιεν τόπον παρὰ τοῦ Αἰακοῦ τὸ δὲ πεδίον τοῦτο ἄλλοτε ἄλλοι γεωργήσουσι πολλάκις ἐκ βάθρων τὸ τρόπαιον ἀνασπάσαντες τῷ ἀρότρῳ.

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οὕτω μὲν ταῦτα ἔσται· ἡμεῖς δὲ καταβάντες ἤδη καὶ κατὰ χώραν εὐθετήσαντες αὖθις τὰ ὄρη ἀπαλλαττώμεθα, ἐγὼ μὲν καθʼ ἃ ἐστάλην, σὺ δὲ ἐπὶ τὸ πορθμεῖον ἥξω δέ σοι καὶ αὐτὸς μετʼ ὀλίγον νεκροστολῶν.

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εὖ γε ἐποίησας, ὦ Ἑρμῆ· εὐεργέτης εἰς ἀεὶ ἀναγεγράψῃ, ὠνάμην γάρ τι διὰ σὲ τῆς ἀποδημίας. — οἷά ἐστι τὰ τῶν κακοδαιμόνων ἀνθρώπων πράγματα — βασιλεῖς, πλίνθοι χρυσαῖ, ἐπιτύμβια μάχαι· Χάρωνος δὲ οὐδεὶς λόγος.
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τί γελᾷς, ὦ Χάρων; ἢ τί τὸ πορθμεῖον ἀπολιπὼν δεῦρο ἀνελήλυθας εἰς τὴν ἡμετέραν οὐ πάνυ εἰωθὼς ἐπιχωριάζειν τοῖς ἄνω πράγμασιν;

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ἐπεθύμησα, ὦ Ἑρμῆ, ἰδεῖν ὁποῖά ἐστι τὰ ἐν τῷ βίῳ καὶ ἃ πράττουσιν οἱ ἄνθρωποι ἐν αὐτῷ ἢ τίνων στερούμενοι πάντες οἰμώζουσι κατιόντες παρʼ ἡμᾶς· οὐδεὶς γὰρ αὐτῶν ἀδακρυτὶ διέπλευσεν. αἰτησάμενος οὖν παρὰ τοῦ Ἅιδου καὶ αὐτὸς ὥσπερ ὁ Θετταλὸς ἐκεῖνος νεανίσκος μίαν ἡμέραν λιπόνεως γενέσθαι ἀνελήλυθα ἐς τὸ φῶς, καί μοι δοκῶ εἰς δέον ἐντετυχηκέναι σοι· ξεναγήσεις γὰρ εὖ οἶδʼ ὅτι με συμπερινοστῶν καὶ δείξεις ἕκαστα ὡς ἂν εἰδὼς ἅπαντα.

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οὐ σχολή μοι, ὦ πορθμεῦ· ἀπέρχομαι γάρ τι διακονησόμενος τῷ ἄνω Διὶ τῶν ἀνθρωπικῶν· ὁ δὲ ὀξύθυμός τέ ἐστικαὶ ὀργίλος? καὶ δέδια μὴ βραδύναντά με ὅλον ὑμέτερον ἐάσῃ εἶναι παραδοὺς τῷ ζόφῳ, ἢ ὅπερ τὸν Ἥφαιστον πρῴην ἐποίησε, ῥίψῃ κἀμὲ τεταγὼν τοῦ ποδὸς ἀπὸ τοῦ θεσπεσίου βηλοῦ, ὡς ὑποσκάζων γέλωτα παρέχοιμι καὶ αὐτὸς οἰνοχοῶν.

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περιόψει οὖν με ἄλλως πλανώμενον ὑπὲρ γῆς, καὶ ταῦτα ἑταῖρος καὶ σύμπλους καὶ συνδιάκτορος ὤν; καὶ μὴν καλῶς εἶχεν, ὦ Μαίας παῖ, ἐκείνων γοῦν σε μεμνῆσθαι, ὅτι μηδεπώποτέ σε ἢ ἀντλεῖν ἐκέλευσα ἢ πρόσκωπον εἶναι· ἀλλὰ σὺ μὲν ῥέγκεις ἐπὶ τοῦ καταστρώματος ἐκταθεὶς ὤμους οὕτω καρτεροὺς ἔχων, ἢ εἴ τινα λάλονλάλον Mosellanus, Brodaeus: ἄλλον MSS. νεκρὸν εὕροις, ἐκείνῳ παρʼ ὅλον τὸν πλοῦν διαλέγῃ· ἐγὼ δὲ πρεσβύτης ὢν τὴν δικωπίαν ἐρέττω μόνος. ἀλλὰ πρὸς τοῦ πατρός, ὦ φίλτατον Ἑρμάδιον, μὴ καταλίπῃς με, περιήγησαι δὲ τὰ ἐν τῷ βίῳ ἅπαντα, ὥς τι καὶ ἰδὼν ἐπανέλθοιμι· ὡς ἤν με σὺ ἀφῇς, οὐδὲν τῶν τυφλῶννεκρῶν? cf. Caaplus, 22. διοίσω· καθάπερ γὰρ ἐκεῖνοι σφάλλονται καὶ διολισθάνουσιν ἐν τῷ σκότῳ, οὕτω δὴ κἀγώ σοι ἔμπαλιν ἀμβλυώττω πρὸς τὸ φῶς. ἀλλὰ δός, ὦ Κυλλήνιε, ἐς ἀεὶ μεμνησομένῳ τὴν χάριν.

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τοῦτο τὸ πρᾶγμα πληγῶν αἴτιον καταστήσεταί μοι· ὁρῶ γοῦν ἤδη τὸν μισθὸν τῆς περιηγήσεως οὐκ ἀκόνδυλον παντάπασιν ἡμῖν ἐσόμενον. ὑπουργητέον δὲ ὅμως· τί γὰρ ἂν καὶ πάθοι τις, ὁπότε φίλος τις ὢν βιάζοιτο;

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πάντα μὲν οὖν σε ἰδεῖν καθʼ ἕκαστον ἀκριβῶς ἀμήχανόν ἐστιν, ὦ πορθμεῦ· πολλῶν γὰρ ἂν ἐτῶν ἡ διατριβὴ γένοιτο. εἶτα ἐμὲ μὲν κηρύττεσθαι δεήσει καθάπερ ἀποδράντα ὑπὸ τοῦ Διός, σὲ δὲ καὶ αὐτὸν κωλύσει ἐνεργεῖν τὰ τοῦ Θανάτου ἔργα καὶ τὴν Πλούτωνος ἀρχὴν ζημιοῦν μὴ νεκραγωγοῦντα πολλοῦ τοῦ χρόνου· κᾆτα ὁ τελώνης Αἰακὸς ἀγανακτήσει μηδʼ ὀβολὸν ἐμπολῶν. ὡς δὲ τὰ κεφάλαια τῶν γιγνομένων ἴδοις, τοῦτο ἤδη σκεπτέον.

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αὐτός, ὦ Ἑρμῆ, ἐπινόει τὸ βέλτιστον· ἐγὼ δὲ οὐδὲν οἶδα τῶν ὑπὲρ γῆς ξένος ὤν.

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τὸ μὲν ὅλον, ὦ Χάρων, ὑψηλοῦ τινος ἡμῖν δεῖ χωρίου, ὡς ἀπʼ ἐκείνου πάντα κατίδοις· σοὶ δὲ εἰ μὲν ἐς τὸν οὐρανὸν ἀνελθεῖν δυνατὸν ἦν, οὐκ ἂν ἐκάμνομεν· ἐκ περιωπῆς γὰρ ἂν ἀκριβῶς ἅπαντα καθεώρας. ἐπεὶ δὲ οὐ θέμις εἰδώλοις ἀεὶ συνόντα ἐπιβατεύειν τῶν βασιλείων τοῦ Διός, ὥρα ἡμῖν ὑψηλόν τι ὄρος περισκοπεῖν.

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οἶσθα, ὦ Ἑρμῆ, ἅπερ εἴωθα λέγειν ἐγὼ πρὸς ὑμᾶς, ἐπειδὰν πλέωμεν; ὁπόταν γὰρ τὸ πνεῦμα καταιγίσαν πλαγίᾳ τῇ ὀθόνῃ ἐμπέσῃ καὶ τὸ κῦμα ὑψηλὸν ἀρθῇ, τότε ὑμεῖς μὲν ὑπʼ ἀγνοίας κελεύετε τὴν ὀθόνην στεῖλαι ἢ ἐνδοῦναι ὀλίγον τοῦ ποδὸς ἢ συνεκδραμεῖν τῷ πνεύματι, ἐγὼ δὲ τὴν ἡσυχίαν ἄγειν παρακελεύομαι ὑμῖν· αὐτὸς γὰρ εἰδέναι τὸ βέλτιον. κατὰ ταὐτὰ δὴ καὶ σὺ πρᾶττε ὁπόσα καλῶς ἔχειν νομίζεις κυβερνήτης νῦν γε ὤν· ἐγὼ δέ, ὥσπερ ἐπιβάταις νόμος, σιωπῇ καθεδοῦμαι πάντα πειθόμενος κελεύοντί σοι.

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ὀρθῶς λέγεις· αὐτὸς γὰρ εἴσομαι τί ποιητέον καὶ ἐξευρήσω τὴν ἱκανὴν σκοπήν. ἆρʼ οὖν ὁ Καύκασος ἐπιτήδειος ἢ ὁ Παρνασσὸς ἢ ὑψηλότεροςἢ ὑψηλότερος Schneider: ὑψηλότερος ἢ MSS. ἀμφοῖν ὁ Ὄλυμπος ἐκεινοσί; καίτοι οὐ φαῦλον ὃ ἀνεμνήσθην ἐς τὸν Ὄλυμπον ἀπιδών· συγκαμεῖν δέ τι καὶ ὑπουργῆσαι καὶ σὲ δεῖ.

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πρόσταττε· ὑπουργήσω γὰρ ὅσα δυνατά.

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Ὅμηρος ὁ ποιητής φησι τοὺς Ἀλωέως υἱέας, δύο καὶ αὐτοὺς ὄντας, ἔτι παῖδας ἐθελῆσαί ποτε τὴν Ὄσσαν ἐκ βάθρων ἀνασπάσαντας ἐπιθεῖναι τῷ Ὀλύμπῳ, εἶτα τὸ Πήλιον ἐπʼ αὐτῇ, ἱκανὴν ταύτην κλίμακα ἕξειν οἰομένους καὶ πρόσβασιν ἐπὶ τὸν οὐρανόν. ἐκείνω μὲν οὖν τὼ μειρακίω, ἀτασθάλω γὰρ ἤστην, δίκας ἐτισάτην· νὼ δὲ — οὐ γὰρ ἐπὶ κακῷ τῶν θεῶν ταῦτα βουλεύομεν — τί οὐχὶ οἰκοδομοῦμεν καὶ αὐτοὶ κατὰ τὰ αὐτὰ ἐπικυλινδοῦντες ἐπάλληλα τὰ ὄρη, ὡς ἔχοιμεν ἀφʼ ὑψηλοτέρου ἀκριβεστέραν τὴν σκοπήν;

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καὶ δυνησόμεθα, ὦ Ἑρμῆ, δύʼ ὄντες ἀναθέσθαι ἀράμενοι τὸ Πήλιον ἢ τὴν Ὄσσαν;

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διὰ τί δʼ οὐκ ἄν, ὦ Χάρων; ἢ ἀξιοῖς ἡμᾶς ἀγεννεστέρους εἶναι τοῖν βρεφυλλίοιν ἐκείνοιν, καὶ ταῦτα θεοὺς ὑπάρχοντας;

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οὔκ, ἀλλὰ τὸ πρᾶγμα δοκεῖ μοι ἀπίθανόν τινα τὴν μεγαλουργίαν ἔχειν.

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εἰκότως· ἰδιώτης γὰρ εἶ, ὦ Χάρων, καὶ ἥκιστα ποιητικός· ὁ δὲ γεννάδας Ὅμηρος ἀπὸ δυοῖν στίχοιν αὐτίκα ἡμῖν ἀμβατὸν ἐποίησε τὸν οὐρανόν, οὕτω ῥᾳδίως συνθεὶς τὰ ὄρη. καὶ θαυμάζω εἴ σοι ταῦτα τεράστια εἶναι δοκεῖ τὸν Ἄτλαντα δηλαδὴ εἰδότι, ὃς τὸν πόλον αὐτὸν εἷς ὢν φέρει ἀνέχων ἡμᾶς ἅπαντας. ἀκούεις δέ γε ἴσως καὶ τοῦ ἀδελφοῦ τοῦ ἐμοῦ πέρι τοῦ Ἡρακλέους, ὡς διαδέξαιτό ποτε αὐτὸς ἐκεῖνοςαὐτὸς ἐκεῖνος Harmon; αὐτὸς ἐκεῖνον Hemsterhuys: αὐτὴν ἐκεῖνον MSS. τὸν Ἄτλαντα, καὶ ἀναπαύσειε πρὸς ὀλίγον τοῦ ἄχθους ὑποθεὶς ἑαυτὸν τῷ φορτίῳ.

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ἀκούω καὶ ταῦτα· εἰ δὲ ἀληθῆ ἔστιν, σὺ ἄν, ὦ Ἑρμῆ, καὶ οἱ ποιηταὶ εἰδείητε.

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ἀληθέστατα, ὦ Χάρων. ἢ τίνος γὰρ ἕνεκα σοφοὶ ἄνδρες ἐψεύδοντο ἄν; ὥστε ἀναμοχλεύωμεν τὴν Ὄσσαν πρῶτον, ὥσπερ ἡμῖν ὑφηγεῖται τὸ ἔπος καὶ ὁ ἀρχιτέκτων Ὅμηρος, αὐτὰρ ἐπʼ Ὄσσῃ Πήλιον εἰνοσίφυλλον. ὁρᾷς ὅπως ῥᾳδίως ἅμα καὶ ποιητικῶς ἐξειργασάμεθα; φέρʼ οὖν ἀναβὰς ἴδω, εἰ καὶ ταῦτα ἱκανὰ ἢ ἐποικοδομεῖν ἔτι δεήσει.

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παπαῖ, κάτω ἔτι ἐσμὲν ἐν ὑπωρείᾳ τοῦ οὐρανοῦ· ἀπὸ μὲν γὰρ τῶν ἑῴων μόγις Ἰωνία καὶ Λυδία φαίνεται, ἀπὸ δὲ τῆς ἑσπέρας οὐ πλέον Ἰταλίας καὶ Σικελίας, ἀπὸ δὲ τῶν ἀρκτῴων τὰ ἐπὶ τάδε τοῦ Ἴστρου μόνον, κἀκεῖθεν ἡ Κρήτη οὐ πάνυ σαφῶς. μετακινητέα ἡμῖν, ὦ πορθμεῦ, καὶ ἡ Οἴτη, ὡς ἔοικεν, εἶτα ὁ Παρνασσὸς ἐπὶ πᾶσιν.

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οὕτω ποιῶμεν. ὅρα μόνον μὴ λεπτότερον ἐξεργασώμεθα τὸ ἔργον ἀπομηκύναντες πέρα τοῦ πιθανοῦ, εἶτα συγκαταρριφέντες αὐτῷ πικρᾶς τῆς Ὁμήρου οἰκοδομικῆς πειραθῶμεν συντριβέντες τῶν κρανίων.

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θάρρει· ἀσφαλῶς γὰρ ἕξει ἅπαντα. μετατίθει τὴν Οἴτην· ἐπικυλινδείσθω ὁ Παρνασσός. ἰδοὺ δή, ἐπάνειμι αὖθις· εὖ ἔχει· πάντα ὁρῶ· ἀνάβαινε ἤδη καὶ σύ.

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ὄρεξον, ὦ Ἑρμῆ, τὴν χεῖρα· οὐ γὰρ ἐπὶ μικράν με ταύτην μηχανὴν ἀναβιβάζεις.

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εἴ γε καὶ ἰδεῖν ἐθέλεις, ὦ Χάρων, ἅπαντα· οὐκ ἔνι δὲ ἄμφω καὶ ἀσφαλῆ καὶ φιλοθεάμονα εἶναι. ἀλλʼ ἔχου μου τῆς δεξιᾶς καὶ φείδου μὴ κατὰ τοῦ ὀλισθηροῦ πατεῖν. εὖ γε, ἀνελήλυθας καὶ σύ· καὶ ἐπείπερ δικόρυμβος ὁ Παρνασσός ἐστι, μίαν ἑκάτερος ἄκραν ἀπολαβόμενοι καθεζώμεθα· σὺ δέ μοι ἤδη ἐν κύκλῳ περιβλέπων ἐπισκόπει ἅπαντα.

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ὁρῶ γῆν πολλὴν καὶ λίμνην τινὰ μεγάλην περιρρέουσαν καὶ ὄρη καὶ ποταμοὺς τοῦ Κωκυτοῦ καὶ Πυριφλεγέθοντος μείζονας καὶ ἀνθρώπους πάνυ σμικροὺς καί τινας φωλεοὺς αὐτῶν.

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πόλεις ἐκεῖναί εἰσιν οὓς φωλεοὺς εἶναι νομίζεις.

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οἶσθα οὖν, ὦ Ἑρμῆ, ὡς οὐδὲν ἡμῖν πέπρακται, ἀλλὰ μάτην τὸν Παρνασσὸν αὐτῇ Κασταλίᾳ καὶ τὴν Οἴτην καὶ τὰ ἄλλα ὄρη μετεκινήσαμεν;

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ὅτι τί;

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οὐδὲν ἀκριβὲς ἐγὼ γοῦν ἀπὸ τοῦ ὑψηλοῦ ὁρῶ· ἐδεόμην δὲ οὐ πόλεις καὶ ὄρη αὐτὸ μόνον ὥσπερ ἐν γραφαῖς ὁρᾶν, ἀλλὰ τοὺς ἀνθρώπους αὐτοὺς καὶ ἃ πράττουσι καὶ οἷα λέγουσιν. ὥσπερ ὅτε με τὸ πρῶτον ἐντυχὼν εἶδες γελῶντα καὶ ἤρου γε ὅ τι γελῴην, ἀκούσας τινὸς ἥσθην εἰς ὑπερβολήν.

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τί δὲ τοῦτο ἦν;

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ἐπὶ δεῖπνον, οἶμαι, κληθείς τιςτις ς, Herwerden: not in best MSS. ὑπό τινος τῶν φίλων ἐς τὴν ὑστεραίαν, μάλιστα ἥξω, ἔφη, καὶ μεταξὺ λέγοντος ἀπὸ τοῦ τέγους κεραμὶς ἐμπεσοῦσα οὐκ οἶδʼ ὅτου κινήσαντος ἀπέκτεινεν αὐτόν. ἐγέλασα οὖν οὐκ ἐπιτελέσαντος τὴν ὑπόσχεσιν. ἔοικα δὲ καὶ νῦν ὑποκαταβήσεσθαι, ὡς μᾶλλον βλέποιμι καὶ ἀκούοιμι.

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ἔχʼ ἀτρέμα· καὶ τοῦτο γὰρ ἐγὼ ἰάσομαί σοι καὶ ὀξυδερκέστατον ἐν βραχεῖ σεσε not in MSS.: after ὀξυδερκέστατον Sommerbrodt, after ἐν βραχεῖ Harmon ἀποφανῶ παρʼ Ὁμήρου τινὰ καὶ πρὸς τοῦτο ἐπῳδὴν λαβών, κἀπειδὰν εἴπω τὰ ἔπη, μέμνησο μηκέτι ἀμβλυώττειν, ἀλλὰ σαφῶς πάντα ὁρᾶν.

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λέγε μόνον.

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ἀχλὺν δʼ αὖ τοι ἀπʼ ὀφθαλμῶν ἕλον, ἣ πρὶν ἐπῆεν, ὄφρʼ εὖ γινώσκοις ἠμὲν θεὸν ἠδὲ καὶ ἄνδρα. τί ἐστιν; ἤδη ὁρᾷς;

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ὑπερφυῶς γε· τυφλὸς ὁ Λυγκεὺς ἐκεῖνος ὡς πρὸς ἐμέ· ὥστε σὺ τὸ ἐπὶ τούτῳ προσδίδασκέ με καὶ ἀποκρίνου ἐρωτῶντι. ἀλλὰ βούλει κατὰ τὸν Ὅμηρον κἀγὼ ἔρωμαί σε, ὡς μάθῃς οὐδʼ αὐτὸν ἀμελέτητον ὄντα με τῶν Ὁμήρου;

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καὶ πόθεν σὺ ἔχεις τι τῶν ἐκείνου εἰδέναι, ναύτης ἀεὶ καὶ πρόσκωπος ὤν;

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ὁρᾷς, ὀνειδιστικὸν τοῦτο εἰς τὴν τέχνην. ἐγὼ δὲ ὁπότε διεπόρθμευον αὐτὸν ἀποθανόντα, πολλὰ ῥαψῳδοῦντος ἀκούσας ἐνίων ἔτι μέμνημαι· καίτοι χειμὼν ἡμᾶς οὐ μικρὸς τότε κατελάμβανεν. ἐπεὶ γὰρ ἤρξατο ᾄδειν οὐ πάνυ αἴσιόν τινα ᾠδὴν τοῖς πλέουσιν, ὡς ὁ Ποσειδῶν συνήγαγε τὰς νεφέλας καὶ ἐτάραξε τὸν πόντον ὥσπερ τορύνην τινὰ ἐμβαλὼν τὴν τρίαιναν καὶ πάσας τὰς θυέλλας ὠρόθυνε καὶ ἄλλα πολλά, κυκῶν τὴν θάλατταν ὑπὸ τῶν ἐπῶν, χειμὼν ἄφνω καὶ γνόφος ἐμπεσὼν ὀλίγου δεῖν περιέτρεψεν ἡμῖν τὴν ναῦν· ὅτε περ καὶ ναυτιάσας ἐκεῖνος ἀπήμεσε τῶν ῥαψῳδιῶν τὰς πολλὰς αὐτῇ Σκύλλῃ καὶ Χαρύβδει καὶ Κύκλωπι. οὐ χαλεπὸν οὖν ἦν ἐκ τοσούτου ἐμέτου ὀλίγα γοῦν διαφυλάττειν.

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εἰπὲ γάρ μοι· τίς τʼ ἄρʼτ'  ἄρʼ Fritzsche: γὰρ MSS (om. Γ). ὅδʼ ἐστὶ πάχιστος ἀνὴρ ἠΰς τε μέγας τε, ἔξοχος ἀνθρώπων κεφαλὴν καὶ εὐρέας ὤμους;

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Μίλων οὗτος ὁ ἐκ Κρότωνος ἀθλητής. ἐπικροτοῦσι δʼ αὐτῷ οἱ Ἕλληνες, ὅτι τὸν ταῦρον ἀράμενος φέρει διὰ τοῦ σταδίου μέσου.

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καὶ πόσῳ δικαιότερον ἂν ἐμέ, ὦ Ἑρμῆ, ἐπαινοῖεν, ὃς αὐτόν σοι τὸν Μίλωνα μετʼ ὀλίγοι συλλαβὼν ἐνθήσομαι ἐς τὸ σκαφίδιον, ὁπόταν ἥκῃ πρὸς ἡμᾶς ὑπὸ τοῦ ἀμαχωτάτου τῶν ἀνταγωνιστῶν καταπαλαισθεὶς τοῦ Θανάτου, μηδὲ συνεὶς ὅπως αὐτὸν ὑποσκελίζει; κᾆτα οἰμώξεται ἡμῖν δηλαδὴ μεμνημένος τῶν στεφάνων τούτων καὶ τοῦ κρότου· νῦν δὲ μέγα φρονεῖ θαυμαζόμενος ἐπὶ τῇ τοῦ ταύρου φορᾷ. τί δʼ οὖν; οἰηθῶμεν ἄρα ἐλπίζειν αὐτὸν καὶ τεθνήξεσθαί ποτε;

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πόθεν ἐκεῖνος θανάτου νῦν μνημονεύσειεν ἂν ἐν ἀκμῇ τοσαύτῃ;

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ἔα τοῦτον οὐκ εἰς μακρὰν γέλωτα ἡμῖν παρέξοντα ὁπόταν πλέῃ, μηδʼ ἐμπίδα οὐχ ὅπως ταῦρον ἔτι ἄρασθαι δυνάμενος.

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σὺ δέ μοι ἐκεῖνο εἰπέ, τίς τʼ ἄρʼ ὅδʼ ἄλλος ὁ σεμνὸς ἀνήρ; οὐχ Ἕλλην, ὡς ἔοικεν, ἀπὸ γοῦν τῆς στολῆς.

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Κῦρος, ὦ Χάρων, ὁ Καμβύσου, ὃς τὴν ἀρχὴν πάλαι Μήδων ἐχόντων νῦν Περσῶν ἤδη ἐποίησεν εἶναι· καὶ Ἀσσυρίων δʼ ἔναγχος οὗτος ἐκράτησε καὶ Βαβυλῶνα παρεστήσατο καὶ νῦν ἐλασείοντι ἐπὶ Λυδίαν ἔοικεν, ὡς καθελὼν τὸν Κροῖσον ἄρχοι ἁπάντων.

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ὁ Κροῖσος δὲ ποῦ ποτε κἀκεῖνός ἐστιν;

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ἐκεῖσε ἀπόβλεψον ἐς τὴν μεγάλην ἀκρόπολιν, τὴν τὸ τριπλοῦν τεῖχος· Σάρδεις ἐκεῖναι, καὶ τὸν Κροῖσον αὐτὸν ὁρᾷς ἤδη ἐπὶ κλίνης χρυσῆς καθήμενον, Σόλωνι τῷ Ἀθηναίῳ διαλεγόμενον. βούλει ἀκούσωμεν αὐτῶν ὅ τι καὶ λέγουσι;

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πάνυ μὲν οὖν.

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ὦ ξένε Ἀθηναῖε, εἶδες γάρ μου τὸν πλοῦτον καὶ τοὺς θησαυροὺς καὶ ὅσος ἄσημοςἄσημος καὶ γ, Ν: ἄσημος καὶ ἐπίσημος ? χρυσός ἐστιν ἡμῖν καὶ τὴν ἄλλην πολυτέλειαν, εἰπέ μοι, τίνα ἡγῇ τῶν ἁπάντων ἀνθρώπων εὐδαιμονέστατον εἶναι.

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τί ἄρα ὁ Σόλων ἐρεῖ;

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θάρρει· οὐδὲν ἀγεννές, ὦ Χάρων.

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ὦ Κροῖσε, ὀλίγοι μὲν οἱ εὐδαίμονες· ἐγὼ δὲ ὧν οἶδα Κλέοβιν καὶ Βίτωνα ἡγοῦμαι εὐδαιμονεστάτους γενέσθαι, τοὺς τῆς ἱερείας παῖδας τῆς Ἀργόθεν, τοὺς ἅμα πρῴην ἀποθανόντας, ἐπεὶ τὴν μητέρα ὑποδύντες εἵλκυσαν ἐπὶ τῆς ἀπήνης ἄχρι πρὸς τὸ ἱερόν.

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ἔστω· ἐχέτωσαν ἐκεῖνοι τὰ πρῶτα τῆς εὐδαιμονίας. ὁ δεύτερος δὲ τίς ἂν εἴη;

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Τέλλος ὁ Ἀθηναῖος, ὃς εὖ τʼ ἐβίω καὶ ἀπέθανεν ὑπὲρ τῆς πατρίδος.

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ἐγὼ δέ, ὦ κάθαρμα, οὔ σοι δοκῶ εὐδαίμων εἶναι;

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οὐδέπω οἶδα, ὦ Κροῖσε, ἢν μὴ πρὸς τὸ τέλος ἀφίκῃ τοῦ βίου· ὁ γὰρ θάνατος ἀκριβὴς ἔλεγχος τῶν τοιούτων καὶ τὸ ἄχρι πρὸς τὸ τέρμα εὐδαιμόνως διαβιῶναι.

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κάλλιστα, ὦ Σόλων, ὅτι ἡμῶν οὐκ ἐπιλέλησαι, ἀλλὰ παρὰ τὸ πορθμεῖον αὐτὸ ἀξιοῖς γίγνεσθαι τὴν περὶ τῶν τοιούτων κρίσιν.

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ἀλλὰ τίνας ἐκείνους ὁ Κροῖσος ἐκπέμπει ἢ τί ἐπὶ τῶν ὤμων φέρουσι;

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πλίνθους τῷ Πυθίῳ χρυσᾶς ἀνατίθησι μισθὸν τῶν χρησμῶν ὑφʼ ὧν καὶ ἀπολεῖται μικρὸν ὕστερον· φιλόμαντις δὲ ἁνὴρἁνὴρ Dindorf: ἄνηρ Γ; ὁ ἀνὴρ other MSS. ἐκτόπως.

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ἐκεῖνο γάρ ἐστιν ὁ χρυσός, τὸ λαμπρὸν ὃ ἀποστίλβει, τὸ ὕπωχρον μετʼ ἐρυθήματος; νῦν γὰρ πρῶτον εἶδον, ἀκούων ἀεί.

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ἐκεῖνο, ὦ Χάρων, τὸ ἀοίδιμον ὄνομα καὶ περιμάχητον.

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καὶ μὴν οὐχ ὁρῶ ὅ τι τὸ ἀγαθὸν αὐτῷ πρόσεστιν, εἰ μὴ ἄρα ἕν τι μόνον, ὅτι βαρύνονται οἱ φέροντες αὐτό.

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οὐ γὰρ οἶσθα ὅσοι πόλεμοι διὰ τοῦτο καὶ ἐπιβουλαὶ καὶ λῃστήρια καὶ ἐπιορκίαι καὶ φόνοι καὶ δεσμὰδεσμὰ Spath: δεσμὰ καὶ πλοῦς MSS. Somebody has put in an allusion to the quest of the Golden Fleece. καὶ ἐμπορίαι καὶ δουλεῖαι;

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διὰ τοῦτο, ὦ Ἑρμῆ, τὸ μὴ πολὺ τοῦ χαλκοῦ διαφέρον; οἶδα γὰρ τὸν χαλκόν, ὀβολόν, ὡς οἶσθα, παρὰ τῶν καταπλεόντων ἑκάστου ἐκλέγων.

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ναί· ἀλλὰ ὁ χαλκὸς μὲν πολύς, ὥστε οὐ πάνυ σπουδάζεται ὑπʼ αὐτῶν· τοῦτον δὲ ὀλίγον ἐκ πολλοῦ τοῦ βάθους οἱ μεταλλεύοντες ἀνορύττουσι· πλὴν ἀλλὰ ἐκ τῆς γῆς καὶ οὗτος ὥσπερ ὁ μόλυβδος καὶ τὰ ἄλλα.

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δεινήν τινα λέγεις τῶν ἀνθρώπων τὴν ἀβελτερίαν, οἳ τοσοῦτον ἔρωτα ἐρῶσιν ὠχροῦ καὶ βαρέος κτήματος.

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ἀλλὰ οὐ Σόλων γε ἐκεῖνος, ὦ Χάρων, ἐρᾶν αὐτοῦ φαίνεται, ὅς, ὡς ὁρᾷς, καταγελᾷ τοῦ Κροίσου καὶ τῆς μεγαλαυχίας τοῦ βαρβάρου, καί μοι δοκεῖν ἐρέσθαι τι βούλεται αὐτόν· ἐπακούσωμεν οὖν.

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εἰπέ μοι, ὦ Κροῖσε, οἴει γάρ τι δεῖσθαι τῶν πλίνθων τούτων τὸν Πύθιον;

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νὴ Δίʼ· οὐ γάρ ἐστιν αὐτῷ ἐν Δελφοῖς ἀνάθημα οὐδὲν τοιοῦτον.

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οὐκοῦν μακάριον οἴει τὸν θεὸν ἀποφανεῖν,ἀποφανεῖν Dindorf: ἀποφαίνειν MSS. εἰ κτήσαιτο σὺν τοῖς ἄλλοις καὶ πλίνθους χρυσᾶς;

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πῶς γὰρ οὔ;

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πολλήν μοι λέγεις, ὦ Κροῖσε, πενίαν ἐν τῷ οὐρανῷ, εἰ ἐκ Λυδίας μεταστέλλεσθαι τὸ χρυσίον δεήσει αὐτούς, ἢν ἐπιθυμήσωσι.

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ποῦ γὰρ τοσοῦτος ἂν γίνοιτο χρυσὸς ὅσος παρʼ ἡμῖν;

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εἰπέ μοι, σίδηρος δὲ φύεται ἐν Λυδίᾳ;

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οὐ πάνυ τι.

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τοῦ βελτίονος ἄρα ἐνδεεῖς ἐστε.

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πῶς ἀμείνων ὁ σίδηρος χρυσίου;

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ἢν ἀποκρίνῃ μηδὲν ἀγανακτῶν, μάθοις ἄν.

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ἐρώτα, ὦ Σόλων.

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πότεροι ἀμείνους, οἱ σώζοντές τινας ἢ οἱ σωζόμενοι πρὸς αὐτῶν;

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οἱ σώζοντες δηλαδή.

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ἆρʼ οὖν, ἢν Κῦρος, ὡς λογοποιοῦσι τινες, ἐπίῃ Λυδοῖς, χρυσᾶς μαχαίρας σὺ ποιήσῃ τῷ στρατῷ, ἢ ὁ σίδηρος ἀναγκαῖος τότε;

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ὁ σίδηρος δῆλον ὅτι.

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καὶ εἴ γε τοῦτον μὴ παρασκευάσαιο, οἴχοιτο ἄν σοι ὁ χρυσὸς ἐς Πέρσας αἰχμάλωτος.

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εὐφήμει, ἄνθρωπε.

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μὴ γένοιτο μὲν οὕτω ταῦτα· φαίνῃ δʼ οὖν ἀμείνω τοῦ χρυσοῦ τὸν σίδηρον ὁμολογῶν.

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οὐκοῦν καὶ τῷ θεῷ σιδηρᾶς πλίνθους κελεύεις ἀνατιθέναι με, τὸν δὲ χρυσὸν ὀπίσω αὖθις ἀνακαλεῖν;

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οὐδὲ σιδήρου ἐκεῖνός γε δεήσεται, ἀλλʼ ἤν τε χαλκὸν ἤν τε χρυσὸν ἀναθῇς, ἄλλοις μέν ποτε κτῆμα καὶ ἕρμαιον ἔσῃ ἀνατεθεικώς, Φωκεῦσιν ἢ Βοιωτοῖς ἢ Δελφοῖς αὐτοῖς ἤ τινι τυράννῳ ἢ λῃστῇ, τῷ δὲ θεῷ ὀλίγον μέλει τῶν σῶν χρυσοποιιῶν.

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ἀεὶ σύ μου τῷ πλούτῳ προσπολεμεῖς καὶ φθονεῖς.

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οὐ φέρει ὁ Λυδός, ὦ Χάρων, τὴν παρρησίαν καὶ τὴν ἀλήθειαν τῶν λόγων, ἀλλὰ ξένον αὐτῷ δοκεῖ τὸ πρᾶγμα, πένης ἄνθρωπος οὐχ ὑποπτήσσων, τὸ δὲ παριστάμενον ἐλευθέρως λέγων. μεμνήσεται δʼ οὖν μικρὸν ὕστερον τοῦ Σόλωνος, ὅταν αὐτὸν δέῃ ἁλόντα ἐπὶ τὴν πυρὰν ὑπὸ τοῦ Κύρου ἀναχθῆναι· ἤκουσα γὰρ τῆς Κλωθοῦς πρῴην ἀναγινωσκούσης τὰ ἑκάστῳ ἐπικεκλωσμένα, ἐν οἷς καὶ ταῦτα ἐγέγραπτο, Κροῖσον μὲν ἁλῶναι ὑπὸ Κύρου, Κῦρον δὲ αὐτὸν ὑπʼ ἐκεινησὶ τῆς Μασσαγέτιδος ἀποθανεῖν. ὁρᾷς τὴν Σκυθίδα, τὴν ἐπὶ τοῦ ἵππου τούτου τοῦ λευκοῦ ἐξελαύνουσαν;

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νὴ Δία.

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Τόμυρις ἐκείνη ἐστί, καὶ τὴν κεφαλήν γε ἀποτεμοῦσα τοῦ Κύρου αὕτη ἐς ἀσκὸν ἐμβαλεῖ πλήρη αἵματος. ὁρᾷς δὲ καὶ τὸν υἱὸν αὐτοῦ τὸν νεανίσκον; Καμβύσης ἐκεῖνός ἐστιν· οὗτος βασιλεύσει μετὰ τὸν πατέρα καὶ μυρία σφαλεὶς ἔν τε Λιβύῃ καὶ Αἰθιοπίᾳ τὸ τελευταῖον μανεὶς ἀποθανεῖται ἀποκτείνας τὸν Ἆπιν.

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ὢ πολλοῦ γέλωτος. ἀλλὰ νῦν τίς ἂν αὐτοὺς προσβλέψειεν οὕτως ὑπερφρονοῦντας τῶν ἄλλων; ἢ τίς ἂν πιστεύσειεν ὡς μετʼ ὀλίγον οὗτος μὲν αἰχμάλωτος ἔσται, οὗτος δὲ τὴν κεφαλὴν ἕξει ἐν ἀσκῷ αἵματος;

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ἐκεῖνος δὲ τίς ἐστιν, ὦ Ἑρμῆ, ὁ τὴν πορφυρᾶν ἐφεστρίδα ἐμπεπορπημένος, ὁ τὸ διάδημα, ᾧ τὸν δακτύλιον ὁ μάγειρος ἀναδίδωσι τὸν ἰχθὺν ἀνατεμών, νήσῳ ἐν ἀμφιρύτῃ; βασιλεὺς δέ τις εὔχεται εἶναι.

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εὖ γε παρῳδεῖς, ὦ Χάρων. ἀλλὰ Πολυκράτην ὁρᾷς τὸν Σαμίων τύραννον πανευδαίμονα ἡγούμενον εἶναι· ἀτὰρ καὶ οὗτος αὐτὸς ὑπὸ τοῦ παρεστῶτος οἰκέτου Μαιανδρίου προδοθεὶς Ὀροίτῃ τῷ σατράπῃ ἀνασκολοπισθήσεται ἅθλιοςἄθλιος Herswerden : ἄθλιος MSS. ἐκπεσὼν τῆς εὐδαιμονίας ἐν ἀκαρεῖ τοῦ χρόνου· καὶ ταῦτα γὰρ τῆς Κλωθοῦς ἐπήκουσα.

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ἄγαμαι Κλωθοῦς γεννικῆς· καῖεκαῖε Struve : καὶ MSS. Fritzsche reads ἄγαμαι Κλωθοῦς· γεννικῶς καῖε. αὐτούς, ὦ βελτίστη, καὶ τὰς κεφαλὰς ἀπότεμνε καὶ ἀνασκολόπιζε, ὡς εἰδῶσιν ἄνθρωποι ὄντες· ἐν τοσούτῳ δὲ ἐπαιρέσθων ὡς ἂν ἀφʼ ὑψηλοτέρου ἀλγεινότερον καταπεσούμενοι. ἐγὼ δὲ γελάσομαι τότε γνωρίσας αὐτῶν ἕκαστον γυμνὸν ἐν τῷ σκαφιδίῳ μήτε τὴν πορφυρίδα μήτε τιάραν ἢ κλίνην χρυσῆν κομίζοντας.

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καὶ τὰ μὲν τούτων ὧδε ἕξει. τὴν δὲ πληθὺν ὁρᾷς, ὦ Χάρων, τοὺς πλέοντας αὐτῶν, τοὺς πολεμοῦντας, τοὺς δικαζομένους, τοὺς γεωργοῦντας, τοὺς δανείζοντας, τοὺς προσαιτοῦντας;

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ὁρῶ ποικίλην τινὰ τὴν διατριβὴν καὶ μεστὸν ταραχῆς τὸν βίον καὶ τὰς πόλεις γε αὐτῶν ἐοικυίας τοῖς σμήνεσιν, ἐν οἷς ἅπας μὲν ἴδιόν τι κέντρον ἔχει καὶ τὸν πλησίον κεντεῖ, ὀλίγοι δέ τινες ὥσπερ σφῆκες ἄγουσι καὶ φέρουσι τὸ ὑποδεέστερον. ὁ δὲ περιπετόμενος αὐτοὺς ἐκ τἀφανοῦς οὗτος ὄχλος τίνες εἰσίν;

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ἐλπίδες, ὦ Χάρων, καὶ δείματα καὶ ἄγνοιαι καὶ ἡδοναὶ καὶ φιλαργυρίαι καὶ ὀργαὶ καὶ μίση καὶ τὰ τοιαῦτα. τούτων δὲ ἡ ἄγνοια μὲν κάτω συναναμέμικται αὐτοῖς καὶ συμπολιτεύεται, καὶ νὴ Δία καὶ τὸ μῖσος καὶ ὀργὴ καὶ ζηλοτυπία καὶ ἀμαθία καὶ ἀπορία καὶ φιλαργυρία, ὁ φόβος δὲ καὶ αἱ ἐλπίδες ὑπεράνω πετόμενοι ὁ μὲν ἐμπίπτων ἐκπλήττει ἐνίοτε καὶ ὑποπτήσσειν ποιεῖ, αἱ δʼ ἐλπίδες ὑπὲρ κεφαλῆς αἰωρούμεναι, ὁπόταν μάλιστα οἴηταί τις ἐπιλήψεσθαι αὐτῶν, ἀναπτάμεναι οἴχονται κεχηνότας αὐτοὺς ἀπολιποῦσαι, ὅπερ καὶ τὸν Τάνταλον κάτω πάσχοντα ὁρᾷς ὑπὸ τοῦ ὕδατος.

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ἢν δὲ ἀτενίσῃς, κατόψει καὶ τὰς Μοίρας ἄνω ἐπικλωθούσας ἑκάστῳ τὸν ἄτρακτον, ἀφʼ οὗ ἠρτῆσθαι συμβέβηκεν ἅπαντας ἐκ λεπτῶν νημάτων. ὁρᾷς καθάπερ ἀράχνιά τινα καταβαίνοντα ἐφʼ ἕκαστον ἀπὸ τῶν ἀτράκτων;

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ὁρῶ πάνυ λεπτὸν ἑκάστῳ νῆμα, ἐπιπεπλεγμένον γε τὰ πολλά, τοῦτο μὲν ἐκείνῳ, ἐκεῖνο δὲ ἄλλῳ.

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εἰκότως, ὦ πορθμεῦ· εἵμαρται γὰρ ἐκείνῳ μὲν ὑπὸ τούτου φονευθῆναι, τούτῳ δὲ ὑπʼ ἄλλου, καὶ κληρονομῆσαί γε τοῦτον μὲν ἐκείνου, ὅτου ἂν ᾖ μικρότερον τὸ νῆμα, ἐκεῖνον δὲ αὖ τούτου· τοιόνδε γάρ τι ἡ ἐπιπλοκὴ δηλοῖ. ὁρᾷς δʼ οὖν ἀπὸ λεπτοῦ κρεμαμένους ἅπαντας· καὶ οὗτος μὲν ἀνασπασθεὶς ἄνω μετέωρός ἐστι καὶ μετὰ μικρὸν καταπεσών, ἀπορραγέντος τοῦ λίνου ἐπειδὰν μηκέτι ἀντέχῃ πρὸς τὸ βάρος, μέγαν τὸν ψόφον ἐργάσεται, οὗτος δὲ ὀλίγον ἀπὸ γῆς αἰωρούμενος, ἢν καὶ πέσῃ, ἀψοφητὶ κείσεται,πεσεῖται Mehler, K. Schwartz. μόλις καὶ τοῖς γείτοσιν ἐξακουσθέντος τοῦ πτώματος.

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παγγέλοια ταῦτα, ὦ Ἑρμῆ.

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καὶ μὴν οὐδʼ εἰπεῖν ἔχοις ἂν κατὰ τὴν ἀξίαν ὅπως ἐστὶ καταγέλαστα, ὦ Χάρων, καὶ μάλιστα αἱ ἄγαν σπουδαὶ αὐτῶν καὶ τὸ μεταξὺ τῶν ἐλπίδων οἴχεσθαι ἀναρπάστους γινομένους ὑπὸ τοῦ βελτίστου Θανάτου. ἄγγελοι δὲ καὶ ὑπηρέται αὐτοῦ μάλα πολλοί, ὡς ὁρᾷς, ἠπίαλοι καὶ πυρετοὶ καὶ φθόαι καὶ περιπλευμονίαι καὶ ξίφη καὶ λῃστήρια καὶ κώνεια καὶ δικασταὶ καὶ τύραννοι· καὶ τούτων οὐδὲν ὅλως αὐτοὺς εἰσέρχεται, ἔστʼ ἂν εὖ πράττωσιν, ὅταν δὲ σφαλῶσι, πολὺ τὸ ὀττοτοῖ καὶ αἰαῖ καὶ οἴμοι. εἰ δὲ εὐθὺς ἐξ ἀρχῆς ἐνενόουν ὅτι θνητοί τέ εἰσιν αὐτοὶ καὶ ὀλίγον τοῦτον χρόνον ἐπιδημήσαντες τῷ βίῳ ἀπίασιν ὥσπερ ἐξ ὀνείρατος πάντα ὑπὲρ γῆς ἀφέντες, ἔζων τε ἂν σωφρονέστερον καὶ ἧττον ἠνιῶντο ἀποθανόντες· νῦν δὲ εἰς ἀεὶ ἐλπίσαντες χρήσεσθαι τοῖς παροῦσιν, ἐπειδὰν ἐπιστὰς ὁ ὑπηρέτης καλῇ καὶ ἀπάγῃ πεδήσας τῷ πυρετῷ ἢ τῇ φθόῃ, ἀγανακτοῦσι πρὸς τὴν ἀγωγὴν οὔποτε προσδοκήσαντες ἀποσπασθήσεσθαι αὐτῶν. ἢ τί γὰρ οὐκ ἂν ποιήσειεν ἐκεῖνος ὁ τὴν οἰκίαν σπουδῇ οἰκοδομούμενος καὶ τοὺς ἐργάτας ἐπισπέρχων, εἰ μάθοι ὅτι ἡ μὲν ἕξει τέλος αὐτῷ, ὁ δὲ ἄρτι ἐπιθεὶς τὸν ὄροφον ἄπεισι τῷ κληρονόμῳ καταλιπὼν ἀπολαύειν αὐτῆς, αὐτὸς μηδὲ δειπνήσας ἅθλιοςἄθλιος Herwerden: ἄθλιος MSS. ἐν αὐτῇ; ἐκεῖνος μὲν γὰρ ὁ χαίρων ὅτι ἄρρενα παῖδα τέτοκεν αὐτῷ ἡ γυνή, καὶ τοὺς φίλους διὰ τοῦτο ἑστιῶν καὶ τοὔνομα τοῦ πατρὸς τιθέμενος, εἰ ἠπίστατο ὡς ἑπτέτης γενόμενος ὁ παῖς τεθνήξεται, ἆρα ἄν σοι δοκεῖ χαίρειν ἐπʼ αὐτῷ γεννωμένῳ; ἀλλὰ τὸ αἴτιον, ὅτι τὸν μὲν εὐτυχοῦντα ἐπὶ τῷ παιδὶ ἐκεῖνον ὁρᾷ τὸν τοῦ ἀθλητοῦ πατέρα τοῦ Ὀλύμπια νενικηκότος, τὸν γείτονα δὲ τὸν ἐκκομίζοντα τὸ παιδίον οὐχ ὁρᾷ οὐδὲ οἶδεν ἀφʼ οἵας αὐτῷ κρόκης ἐκρέματο. τοὺς μὲν γὰρ περὶ τῶν ὅρων διαφερομένους ὁρᾷς, ὅσοι εἰσί, καὶ τοὺς συναγείροντας τὰ χρήματα, εἶτα, πρὶν ἀπολαῦσαι αὐτῶν, καλουμένους ὑφʼ ὧν εἶπον τῶν ἀγγέλων τε καὶ ὑπηρετῶν.

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ὁρῶ ταῦτα πάντα καὶ πρὸς ἐμαυτόν γε ἐννοῶ ὅ τι τὸ ἡδὺ αὐτοῖς παρὰ τὸν βίον ἢ τί ἐκεῖνό ἐστιν, οὗ στερούμενοι ἀγανακτοῦσιν. ἢν γοῦν τοὺς βασιλέας αὐτῶν ἴδῃ τις, οἵπερ εὐδαιμονέστατοι εἶναι δοκοῦσιν, ἔξω τοῦ ἀβεβαίου ὡς φὴς καὶὧς φὴς καὶ Fritzsche καὶ ὡς φὴς MSS ἀμφιβόλου τῆς τύχης, πλείω τῶν ἡδέων τὰ ἀνιαρὰ εὑρήσει προσόντα αὐτοῖς, φόβους καὶ ταραχὰς καὶ μίση καὶ ἐπιβουλὰς καὶ ὀργὰς καὶ κολακείας· τούτοις γὰρ ἅπαντες σύνεισιν. ἐῶ πένθη καὶ νόσους καὶ πάθη ἐξ ἰσοτιμίας δηλαδὴ ἄρχοντα αὐτῶν· ὅπου δὲ τὰ τούτων πονηρά, λογίζεσθαι καιρὸς οἷα τὰ τῶν ἰδιωτῶν ἂν εἴη.
+ +
+ Χάρων +

ἐθέλω δʼ οὖν σοι, ὦ Ἑρμῆ, εἰπεῖν, ᾧτινι ἐοικέναι μοι ἔδοξαν οἱ ἄνθρωποι καὶ ὁ βίος ἅπας αὐτῶν. ἤδη ποτὲ πομφόλυγας ἐν ὕδατι ἐθεάσω ὑπὸ κρουνῷ τινι καταράττοντι ἀνισταμένας; τὰς φυσαλλίδας λέγω, ἀφʼ ὧν συναγείρεται ὁ ἀφρός· ἐκείνων τοίνυν τινὲς μὲν μικραί εἰσι καὶ αὐτίκα ἐκραγεῖσαι ἀπέσβησαν, αἱ δʼ ἐπὶ πλέον διαρκοῦσι· καὶ προσχωρουσῶν αὐταῖς τῶν ἄλλων αὗται ὑπερφυσώμεναι ἐς μέγιστον ὄγκον αἴρονται, ἔπειτα μέντοι κἀκεῖναι πάντως ἐξερράγησάν ποτε· οὐ γὰρ οἷόν τε ἄλλως γενέσθαι. τοῦτό ἐστιν ὁ ἀνθρώπου βίος· ἅπαντες ὑπὸ πνεύματος ἐμπεφυσημένοι οἱ μὲν μείζους, οἱ δὲ ἐλάττους· καὶ οἱ μὲν ὀλιγοχρόνιον ἔχουσι καὶ ὠκύμορον τὸ φύσημα, οἱ δὲ ἅμα τῷ συστῆναι ἐπαύσαντο· πᾶσι δʼ οὖν ἀπορραγῆναι ἀναγκαῖον.

+ Ἑρμῆς +

οὐδὲν χεῖρον σὺ τοῦ Ὁμήρου εἴκασας, ὦ Χάρων, ὃς φύλλοις τὸ γένος αὐτῶν ὁμοιοῖ.

+ +
+ Χάρων +

καὶ τοιοῦτοι ὄντες, ὦ Ἑρμῆ, ὁρᾷς οἷα ποιοῦσι καὶ ὡς φιλοτιμοῦνται πρὸς ἀλλήλους ἀρχῶν πέρι καὶ τιμῶν καὶ κτήσεων ἁμιλλώμενοι, ἅπερ ἅπαντα καταλιπόντας αὐτοὺς δεήσει ἕνα ὀβολὸν ἔχοντας ἥκειν παρʼ ἡμᾶς. βούλει οὖν, ἐπείπερ ἐφʼ ὑψηλοῦ ἐσμέν, ἀναβοήσας παμμέγεθες παραινέσω αὐτοῖς ἀπέχεσθαι μὲν τῶν ματαίων πόνων, ζῆν δὲ ἀεὶ τὸν θάνατον πρὸ ὀφθαλμῶν ἔχοντας, λέγων, ὦ μάταιοι, τί ἐσπουδάκατε περὶ ταῦτα; παύσασθε κάμνοντες· οὐ γὰρ εἰς ἀεὶ βιώσεσθε· οὐδὲν τῶν ἐνταῦθα σεμνῶν ἀΐδιόν ἐστιν, οὐδʼ ἂν ἀπαγάγοι τις αὐτῶν τι σὺν αὑτῷ ἀποθανών, ἀλλʼ ἀνάγκη τὸν μὲν γυμνὸν οἴχεσθαι, τὴν οἰκίαν δὲ καὶ τὸν ἀγρὸν καὶ τὸ χρυσίον ἀεὶ ἄλλων εἶναι καὶ μεταβάλλειν τοὺς δεσπότας. εἰ ταῦτα καὶ τὰ τοιαῦτα ἐξ ἐπηκόου ἐμβοήσαιμι αὐτοῖς, οὐκ ἂν οἴει μεγάλα ὠφεληθῆναι τὸν βίονπρὸς τὸν βίον Naber. καὶ σωφρονεστέρους ἂν γενέσθαι παρὰ πολύ;

+ +
+ Ἑρμῆς +

ὦ μακάριε, οὐκ οἶσθα ὅπως αὐτοὺς ἡ ἄγνοια καὶ ἡ ἀπάτη διατεθείκασιν, ὡς μηδʼ ἂν τρυπάνῳ ἔτι διανοιχθῆναι αὐτοῖς τὰ ὦτα, τοσούτῳ κηρῷ ἔβυσαν αὐτά, οἷόν περ ὁ Ὀδυσσεὺς τοὺς ἑταίρους ἔδρασε δέει τῆς Σειρήνων ἀκροάσεως. πόθεν οὖν ἂν ἐκεῖνοι δυνηθεῖεν ἀκοῦσαι, ἢν καὶ σὺ κεκραγὼς διαρραγῇς; ὅπερ γὰρ παρʼ ὑμῖν ἡ Λήθη δύναται, τοῦτο ἐνταῦθα ἡ ἄγνοια ἐργάζεται. πλὴν ἀλλὰ εἰσὶν αὐτῶν ὀλίγοι οὐ παραδεδεγμένοι τὸν κηρὸν ἐς τὰ ὦτα, πρὸς τὴν ἀλήθειαν ἀποκλίνοντες, ὀξὺ δεδορκότες ἐς τὰ πράγματα καὶ κατεγνωκότες οἷά ἐστιν.

+ Χάρων +

οὐκοῦν ἐκείνοις γοῦν ἐμβοήσωμεν.

+ Ἑρμῆς +

περιττὸν καὶ τοῦτο, λέγειν πρὸς αὐτοὺς ἃ ἴσασιν. ὁρᾷς ὅπως ἀποσπάσαντες τῶν πολλῶν καταγελῶσι τῶν γιγνομένων καὶ οὐδαμῆ οὐδαμῶς ἀρέσκονται αὐτοῖς, ἀλλὰ δῆλοί εἰσι δρασμὸν ἤδη βουλεύοντες παρʼ ὑμᾶς ἀπὸ τοῦ βίου. καὶ γὰρ καὶ μισοῦνται ἐλέγχοντες αὐτῶν τὰς ἀμαθίας.

+ Χάρων +

εὖ γε, ὦ γεννάδαι· πλὴν πάνυ ὀλίγοι εἰσίν, ὦ Ἑρμῆ.

 + Ἑρμῆς +

ἱκανοὶ καὶ οὗτοι. ἀλλὰ κατίωμεν ἤδη.

+ +
+ Χάρων +

Ἓν ἔτι ἐπόθουν, ὦ Ἑρμῆ, εἰδέναι, καί μοι δείξας αὐτὸ ἐντελῆ ἔσῃ τὴν περιήγησιν πεποιημένος, τὰς ἀποθήκας τῶν σωμάτων, ἵνα κατορύττουσι, θεάσασθαι.

+ Ἑρμῆς +

ἠρία, ὦ Χάρων, καὶ τύμβους καὶ τάφους καλοῦσι τὰ τοιαῦτα. πλὴν τὰ πρὸ τῶν πόλεων ἐκεῖνα τὰ χώματα ὁρᾷς καὶ τὰς στήλας καὶ πυραμίδας; ἐκεῖνα πάντα νεκροδοχεῖα καὶ σωματοφυλάκιά ἐστιν.

+ Χάρων +

τί οὖν ἐκεῖνοι στεφανοῦσι τοὺς λίθους καὶ χρίουσι μύρῳ; οἱ δὲ καὶ πυρὰν νήσαντες πρὸ τῶν χωμάτων καὶ βόθρον τινὰ ὀρύξαντες καίουσί τε ταυτὶ τὰ πολυτελῆ δεῖπνα καὶ εἰς τὰ ὀρύγματα οἶνον καὶ μελίκρατον, ὡς γοῦν εἰκάσαι, ἐγχέουσιν;

+ Ἑρμῆς +

οὐκ οἶδα, ὦ πορθμεῦ, τί ταῦτα πρὸς τοὺς ἐν Ἅιδου· πεπιστεύκασι δʼ οὖν τὰς ψυχὰς ἀναπεμπομένας κάτωθεν δειπνεῖν μὲν ὡς οἷόν τε περιπετομένας τὴν κνῖσαν καὶ τὸν καπνόν, πίνειν δὲ ἀπὸ τοῦ βόθρου τὸ μελίκρατον.

+ Χάρων +

ἐκείνους ἔτι πίνειν ἢ ἐσθίειν, ὧν τὰ κρανία ξηρότατα; καίτοι γελοῖός εἰμι σοὶ λέγων ταῦτα ὁσημέραι κατάγοντι αὐτούς. οἶσθα οὖν εἰ δύναιντʼ ἂν ἔτι ἀνελθεῖν ἅπαξ ὑποχθόνιοι γενόμενοι. ἐπεί τοι καὶ παγγέλοια ἄν, ὦ Ἑρμῆ, ἔπασχον, οὐκ ὀλίγα πράγματα ἔχων, εἰ ἔδει μὴ κατάγειν μόνον αὐτούς, ἀλλὰ καὶ αὖθις ἀνάγειν πιομένους. ὦ μάταιοι, τῆς ἀνοίας, οὐκ εἰδότες ἡλίκοις ὅροις διακέκριται τὰ νεκρῶν καὶ τὰ ζώντων πράγματα καὶ οἷα τὰ παρʼ ἡμῖν ἐστι καὶ ὅτι +κάτθανʼ ὁμῶς ὅ τʼ ἄτυμβος ἀνὴρ ὅς τʼ ἔλλαχε τύμβου, + +ἐν δὲ ἰῇ τιμῇ Ἶρος κρείων τʼ Ἀγαμέμνων· + +Θερσίτῃ δʼ ἶσος Θέτιδος παῖς ἠϋκόμοιο + +πάντες δʼ εἰσὶν ὁμῶς νεκύων ἀμενηνὰ κάρηνα, + +γυμνοί τε ξηροί τε κατʼ ἀσφοδελὸν λειμῶνα. +
+ +
+ Ἑρμῆς +

Ἡράκλεις, ὡς πολὺν τὸν Ὅμηρον ἐπαντλεῖς. ἀλλʼ ἐπείπερ ἀνέμνησας, ἐθέλω σοι δεῖξαι τὸν τοῦ Ἀχιλλέως τάφον. ὁρᾷς τὸν ἐπὶ τῇ θαλάττῃ; Σίγειον μὲν ἐκεῖθέν ἐστι τὸ Τρωϊκόν· ἀντικρὺ δὲ ὁ Αἴας τέθαπται ἐν τῷ Ῥοιτείῳ.

+ Χάρων +

οὐ μεγάλοι, ὦ Ἑρμῆ, οἱ τάφοι. τὰς πόλεις δὲ τὰς ἐπισήμους δεῖξόν μοι ἤδη, ἃς κάτω ἀκούομεν, τὴν Νίνον τὴν Σαρδαναπάλλου καὶ Βαβυλῶνα καὶ Μυκήνας καὶ Κλεωνὰς καὶ τὴν Ἴλιον αὐτήν· πολλοὺς γοῦν μέμνημαι διαπορθμεύσας ἐκεῖθεν, ὡς δέκα ὅλων ἐτῶν μὴ νεωλκῆσαι μηδὲ διαψῦξαι τὸ σκαφίδιον.

+ Ἑρμῆς +

ἡ Νίνος μέν, ὦ πορθμεῦ, ἀπόλωλεν ἤδη καὶ οὐδὲ ἴχνος ἔτι λοιπὸν αὐτῆς, οὐδʼ ἂν εἴποις ὅπου ποτὲ ἦν· ἡ Βαβυλὼν δέ σοι ἐκείνη ἐστὶν ἡ εὔπυργος, ἡ τὸν μέγαν περίβολον, οὐ μετὰ πολὺ καὶ αὐτὴ ζητηθησομένη ὥσπερ ἡ Νίνος· Μυκήνας δὲ καὶ Κλεωνὰς αἰσχύνομαι δεῖξαί σοι, καὶ μάλιστα τὸ Ἴλιον. ἀποπνίξεις γὰρ εὖ οἶδʼ ὅτι τὸν Ὅμηρον κατελθὼν ἐπὶ τῇ μεγαληγορίᾳ τῶν ἐπῶν. πλὴν ἀλλὰ πάλαι μὲν ἦσαν εὐδαίμονες, νῦν δὲ τεθνᾶσι καὶ αὗται· ἀποθνήσκουσι γάρ, ὦ πορθμεῦ, καὶ πόλεις ὥσπερ ἄνθρωποι, καὶ τὸ παραδοξότατον, καὶ ποταμοὶ ὅλοι· Ἰνάχου γοῦν οὐδὲ τάφος ἔτι ἐν Ἄργει καταλείπεται.

+ Χάρων +

παπαὶ τῶν ἐπαίνων, Ὅμηρε, καὶ τῶν ὀνομάτων, Ἴλιος ἱρὴ καὶ εὐρυάγυια καὶ ἐϋκτίμεναι Κλεωναί.

+ +
+ Χάρων +

ἀλλὰ μεταξὺ λόγων, τίνες ἐκεῖνοί εἰσιν οἱ πολεμοῦντες ἢ ὑπὲρ τίνος ἀλλήλους φονεύουσιν;

+ Ἑρμῆς +

Ἀργείους ὁρᾷς, ὦ Χάρων, καὶ Λακεδαιμονίους καὶ τὸν ἡμιθνῆτα ἐκεῖνον στρατηγὸν Ὀθρυάδαν τὸν ἐπιγράφοντα τὸ τρόπαιον τῷ αὑτοῦ αἵματι.αἴματι M: ὀνόματι other MSS.

+ Χάρων +

ὑπὲρ τίνος δʼ αὐτοῖς, ὦ Ἑρμῆ, ὁ πόλεμος;

+ Ἑρμῆς +

ὑπὲρ τοῦ πεδίου αὐτοῦ, ἐν ᾧ μάχονται.

+ Χάρων +

ὢ τῆς ἀνοίας, οἵ γε οὐκ ἴσασιν ὅτι, κἂν ὅλην τὴν Πελοπόννησον ἕκαστος αὐτῶν κτήσωνται, μόγις ἂν ποδιαῖον λάβοιεν τόπον παρὰ τοῦ Αἰακοῦ· τὸ δὲ πεδίον τοῦτο ἄλλοτε ἄλλοι γεωργήσουσι πολλάκις ἐκ βάθρων τὸ τρόπαιον ἀνασπάσαντες τῷ ἀρότρῳ.

+ Ἑρμῆς +

οὕτω μὲν ταῦτα ἔσται· ἡμεῖς δὲ καταβάντες ἤδη καὶ κατὰ χώραν εὐθετήσαντες αὖθις τὰ ὄρη ἀπαλλαττώμεθα, ἐγὼ μὲν καθʼ ἃ ἐστάλην, σὺ δὲ ἐπὶ τὸ πορθμεῖον· ἥξω δέ σοι καὶ αὐτὸς μετʼ ὀλίγον νεκροστολῶν.

+ Χάρων +

εὖ γε ἐποίησας, ὦ Ἑρμῆ· εὐεργέτης εἰς ἀεὶ ἀναγεγράψῃ, ὠνάμην γάρ τι διὰ σὲ τῆς ἀποδημίας. — οἷά ἐστι τὰ τῶν κακοδαιμόνων ἀνθρώπων πράγματα — βασιλεῖς, πλίνθοι χρυσαῖ, ἐπιτύμβια,ἐπντύμβια Allinson : ἑκατόμβαι MSS. μάχαι· Χάρωνος δὲ οὐδεὶς λόγος.
diff --git a/data/tlg0062/tlg024/__cts__.xml b/data/tlg0062/tlg024/__cts__.xml index 42bcaff5d..7d744c412 100644 --- a/data/tlg0062/tlg024/__cts__.xml +++ b/data/tlg0062/tlg024/__cts__.xml @@ -1,12 +1,18 @@ - + Vitarum auctio - - + + Βίων Πρᾶσις Lucian, Vol. 2. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1915. - - - \ No newline at end of file + + + + Philosophies for Sale + Lucian, Vol. 2. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1915. + + + + diff --git a/data/tlg0062/tlg024/tlg0062.tlg024.perseus-eng1.xml b/data/tlg0062/tlg024/tlg0062.tlg024.perseus-eng1.xml new file mode 100644 index 000000000..74aad8dba --- /dev/null +++ b/data/tlg0062/tlg024/tlg0062.tlg024.perseus-eng1.xml @@ -0,0 +1,1369 @@ + + + + + + +Philosophies for Sale +Lucian of Samosata +Austin Morris Harmon, 1878-1950 +National Endowment for the Humanities +Gregory Crane + +Gregory Crane +OCRd, tagged and added initial corrections to the text + + + +Perseus Digital Library +tlg0062.tlg001.1st1K-eng1.xml + +Available under a Creative Commons Attribution-ShareAlike 4.0 International License + +2023 +Trustees of Tufts University +United States + + + + + +Lucian + + +Austin Morris Harmon + + +Lucian of Samosata + +Trustees of Tufts University +Cambridge, MA +1915 + +2 + +The Hathi Trust + + + + + +

Text encoded in accordance with the latest EpiDoc standards

+ + +

This pointer pattern extracts section.

+ + + + + +Greek +Latin + + + + + + + + +
+ +Philosophies for Sale

This is not a sale of philosophers, nor yet, in any ordinary sense, a sale of lives; it is a sale of various types of the philosophic life, which are to serve their buyers as models for the shaping of their own careers. For a convenient rendering, perhaps "philosophies” will do as well as any +other single word.

+

Although Lucian makes it perfectly plain that he is not selling specific philosophers, some, if not all, the manuscripts and all the editors ascribe the words of the different types to definite individuals, whereby they not only introduce confusion into the dialogue (working special havoc in the case of the Academic or Platonist type), but they completely stultify the plea which Lucian puts forward in his own defence in the Fisherman, urging that he had not criticized the leading lights of philosophy, but only the common herd of pretended philosophers. This plea is rather specious, it must be admitted, for Lucian vivifies his types again and again with biographical traits ; but we should leave him a leg to stand on, and not make him sell Pythagoras, Chrysippus and the rest in their own persons. Therefore I have substituted the names of schools for the names of individual philosophers throughout, but only in the English version: for in the Greek I have not ventured to do this without commanding fuller evidence from the manuscripts.

+

Diogenes was once taken by pirates and sold into slavery, they say, and Menippus is known to have written a Sale of Diogenes. It may be that Lucian read it and took a hint from it: he could not have taken more.

+

The order in which the different types are brought on is very effective, as Helm points out, and well deserves attention as one reads. Interesting too are the prices which they bring.

 +

+ +(To an attendant.) You arrange the benches and +make the place ready for the men that are coming. +(To another avrenpant.) You bring on the philosophies and put them in line ; but first groom them up, +so that they will look well and will attract as many +as possible. (Zo nErmeEs.) You, Hermes, be crier +and call them together. +

+

+Under the blessing of Heaven, let the buyers +now appear at the sales-room. We shall put up for +sale philosophies of every type and all manner of +creeds; and if anyone is unable to pay cash, he is to +name a surety and pay next year. + +

+ +

+ + +Many are gathering, so we must avoid wasting +time and delaying them. Let us begin the sale, +then. +

+

+Which do you want us to bring on first ? +

+

+This fellow with the long hair, the Ionian, for he +seems to be someone of distinction. + + + +You Pythagorean, come forward and let yourself +be looked over by the company. +

+

+Hawk him now. +

+

+The noblest of philosophies for sale, the most +distinguished ; who'll buy ? Who wants to be more +than man? Who wants to apprehend the music of +the spheres and to be born again ? +

+

+For looks, he is not bad, but what does he know +best ? +

+

+Arithmetic, astronomy, charlatanry, geometry, +music and quackery; you see in him a first-class +soothsayer. +

+

+May I question him? +

+

+Yes, and good luck to you! + +

+ +

+ + +Where are you from? +

+

+From Samos.The birthplace of Pythagoras. Hence the “‘ Pythagorean philosophy” talks Ionic Greek. + +Where were you educated ? +

+

+In Egypt, with the sages there. + + + + +Come now, if I buy you, what will you teach me? +

+

+I shall teach thee nothing, but make thee remember.Before centering upon its round of transmigrations, the soul was all-wise ; learning is merely remembering. Socrates expounds this theory in Plato’s Jeno. + +How will you make me remember ? +

+

+First by making thy soul pure and purging off the +filth upon it. +

+

+Well, imagine that my purification is complete, +what will be your method of making me remember? +

+

+In the first place, long silence and speechlessness, +and for five entire years no word of talk. +

+

+My good man, you had better teach the son of +Croesus!?One of the sons of Crocsus was mute: Herod. 1. 34, 85. I want to be talkative, not a graven +image. However, what comes after the silence and +the five years? +

+

+Thou shalt be practised in music and geometry. +

+

+That is delightful ; I am to become a fiddler before +being wise! +

+ +

+ + +Then, in addition to this, in counting. + + + + +I know how to count now. +

+

+How dost thou count ? +

+

+One, two, three, four— +

+

+Lo! what thou thinkest four is ten, and a perfect +triangle, and our oath.Four is ten, because it contains three, two and one, and 1 2 3 4 10. The perfect triangle is

+ +Well, by your greatest oath, by Four, I never +heard diviner doctrines or more esoteric. +

+

+Thereafter, my friend, thou shalt learn of earth +and air and water and fire, what their flux is, and +what form they have and how they move. +

+

+Why, has fire form, or air, or water ? +

+

+Yea, very notably, for without shape and form +there can be no motion. And in addition thou +shalt learn that God is number and mind and +harmony. +

+

+What you say is wonderful. + +

+ +

+ + +And beside all that I have said, thou shalt learn + + + +that thou, who thinkest thyself a single individual, +art one person in semblance and another in reality. +

+

+What’s that? I am another and not this man +who now talks to you! +

+

+Now thou art he, but erstwhile thou didst manifest thyself in another body and under another name, +and in time thou shalt again migrate into another +person. +

+

+You mean that I shall be immortal, changing into +many forms? But enough of this. + +

+ +

+ +How do you +stand in the matter of diet ? +

+

+I eat nothing at all that hath life, but all else save +beans. +

+

+Why so? Do you dislike beans? +

+

+Nay, but they are holy, and wonderful is their +nature. First, they are nought but seed of man, and +if thou open a bean while it is still green, thou wilt +see that it resembleth in structure the member of a +man ; and again, if thou cook it and set it in the +light of the moon for a fixed number of nights, thou +wilt make blood. But more than this, the +Athenians are wont to choose their magistrates with +beans.The offices were filled by lot, and beans were used for lots. This appears to be Lucian’s own contribution to the Pythagorean mysticism, but the other particulars are not very remote from the actual teachings of the Neo-Pythagoreans, Cf. Porphyr. Vit. Pythag., 44. + + + + +You have explained everything duly and sacerdotally. Come, strip, for I want to see you unclothed. +Heracles! His thigh is of gold! He seems to be a +god and not a mortal, so I shall certainly buy him. +(Yo Hermes.) What price do you sell him for ? +

+

+Ten minas. +

+

+I'll take him at that figure. +

+

+Write down the buyer’s name and where he comes +from. +

+

+He appears to be an Italian, Zeus, one of those +who live in the neighbourhood of Croton and +Tarentum and the Greek settlements in that +quarter of the world. But there is more than one +buyer; about three hundred have bought him in +shares.A reference to the brotherhood founded by Pythagoras in Magna Grecia, which wielded great political power until it was extirpated in a general revolt about fifty years after the death of Pythagoras. + +Let them take him away ; let us bring on another. +

+ +

+ + +Do you want the dirty one over yonder, from the +Black Sea ?Diogenes, chief of the Cynics, came from Sinope. + +By all means. +

+

+You there with the wallet slung about you, you + + + +with the sleeveless shirt, come and walk about the +room. I offer for sale a manly philosophy, a noble +philosophy, a free philosophy ; who'll buy ? +

+

+Crier, what’s that you say? Are you selling +someone who is free ? +

+

+That I am. +

+

+Then aren’t you afraid he may have the law on +you for kidnapping or even summon you to the +Areopagus ? +

+

+He doesn’t mind being sold, for he thinks that +he is free anyhow. +

+

+What use could a man make of him, filthy as he is, +and in such a wretched condition? However, he +might be made a shoveller or a drawer of water. +

+

+Not only that, but if you make him doorkeeper, +you will find him far more trusty than a dog. In +tact, he is even called a dog.The name of the sect in Greek means doggish. + +Where is he from, and what creed does he profess ? +

+

+Ask the man himself; it is better to do so. +

+

+I am afraid of his sullen, hang-dog look; he may +bark at me if I go near him, or even bite me, by +Zeus! Don’t you see how he has his cudgel poised + + + +and his brows bent, and scowls in a threatening, +angry way? +

+

+Don’t be afraid ; he is gentle. + +

+ +

+ + +First of all, my friend, where are you from? +

+

+Everywhere. +

+

+What do you mean ? +

+

+You see in me a citizen of the world. +

+

+Whom do you take for your pattern ? +

+

+Heracles. +

+

+Then why don’t you wear a lion’s skin? For as +to the cudgel, you are like him in that. +

+

+This short cloak is my lion-skin; and I am a +soldier like him, fighting against pleasures, no conscript but a volunteer, purposing to make life clean. +

+

+A fine purpose! But what do you know best, and +what is your business? +

+

+I am a liberator of men and a physician to their +ills; in short I desire to be an interpreter of truth +and free speech. + + + + +

+ +

+ + +Very good, interpreter! But if IT buy you, what +course of training will you give me ? +

+

+First, after taking you in charge, stripping you of +your luxury and shackling you to want, I will puta +short cloak on you. Next I will compel you to +undergo pains and hardships, sleeping on the ground, +drinking nothing but water and filling yourself with +any food that comes your way. As for your money, +in case you have any, if you follow my advice you +will throw it into the sea forthwith. You will take +no thought for marriage or children or native land: +all that will be sheer nonsense to you, and you will +leave the house of your fathers and make your home +in atomb or a deserted tower or even a jar.As did Diogenes ; for his “tub” was really a jar. Your +wallet will be full of lupines, and of papyrus rolls +written on both sides. Leading this life you +will say that you are happier than the Great King ; +and if anyone flogs you or twists you on the rack, +you will think that there is nothing painful in it. +

+

+What do you mean by not feeling pain when I am +flogged? I am not enclosed in the carapace of a +turtle or a crab ! +

+

+You will put in practice the saying of Euripides, +slightly revised. +

+

+What saying? + + + + +Your mind will suffer, but your tongue will not.Hippol. 612: ἡ γλῶσσ᾽ ὀμώμοχ᾽, ἡ δὲ φρὴν ἀνώμοτος. (My tongue took oath ; my mind has taken none). +

+ +

+The traits that you should possess in particular are +these : you should be impudent and bold, and should +abuse all and each, both kings and commoners, for +thus they will admire you and think you manly. Let +your language be barbarous, your voice discordant +and just like the barking of a dog: let your expression be set, and your gait consistent with your +expression. In a word, let everything about you be +bestial and savage. Put off modesty, decency and +moderation, and wipe away blushes from your face +completely. Frequent the most crowded place, and +in those very places desire to be solitary and uncommunicative, greeting nor friend nor stranger; for to +do so is abdication of the empire.Cynic and Stoic cant, meaning that a man cannot mingle with his fellows freely and still be captain of his soul. Do boldly in full +view of all what another would not do in secret ; +choose the most ridiculous ways of satisfying your +lust ; and at the last, if you like, eat a raw devilfish +or squid, and die.See Downward Journey, 7, and the note (p. 15). That is the bliss we vouchsafe +you. + +

+ +

+ + +Get out with you! The life you talk of is +abominable and inhuman. +

+

+But at all events it is easy, man, and no trouble +for all to follow ; for you will not need education and +doctrine and drivel, but this road is a short cut to +fame. Even if you are an unlettered man,—a tanner + + + +or a fish-man or a carpenter or a money-changer— +there will be nothing to hinder you from being +wondered at, if only you have impudence and _ boldness and learn how to abuse people properly. +

+

+I do not want you for any such purpose, but you +might do at a pinch for a boatman or a gardener, and +only then if my friend here is willing to sell you for +two obols at the outside. +

+

+He’s yours: take him. We shall be glad to get +rid of him because he is annoying and loud-mouthed +and insults and abuses everybody without exception. + +

+ +

+ +Call another; the Cyrenaic in the purple cloak, +with the wreath on his head.The Cyrenaic school, which made pleasure the highest good, was founded by Aristippus, who furnished a detail or two to this caricature. + +Come now, attend, everyone! Here we have +high-priced wares, wanting a rich buyer. Here you +are with the sweetest philosophy, the thrice-happy +philosophy! Who hankers for high living? Who'll +buy the height of luxury? +

+

+Come here and tell me what you know ; I will buy +you if you are of any use. +

+

+Don’t bother him, please, sir, and don’t question +him, for he is drunk, and so can’t answer you +because his tongue falters, as you observe. + + + + +Who that is in his senses would buy so corrupt and +lawless a slave? How he reeks of myrrh, and how +he staggers and reels in his gait! But you yourself, +Hermes, might tell me what traits he has and what +his object in life is. +

+

+In general, he is accommodating to live with, satisfactory to drink with, and handy to accompany +an amorous and profligate master when he riots +about town with a flute-girl, Moreover, he is a +connoisseur in pastries and a highly expert cook: in +short, a Professor of Luxury. He was educated in +Athens, and entered service in Sicily, at the court of +the tyrants, with whom he enjoyed high favour. +The sum and substance of his creed is to despise +everything, make use of everything and cull pleasure +from every source. +

+

+You had better look about for someone else, among +these rich and wealthy people ; for I can’t afford to +buy a jolly life. +

+

+It looks as if this fellow would be left on our +hands, Zeus. + +

+ +

+ + +Remove him ; bring on another—stay ! those two, +the one from Abdera who laughs and the one from +Ephesus who cries, for I want to sell them together.The Schools of Democritus of Abdera, the propounder of the atomic theory, and of Heraclitus of Ephesus, who originated the doctrine of the flux; he held that fire is the first principle, and its manifestations continually change, so that nothing isstable. Both representatives talk Ionic Greck. + + + + +Come down among us, you two. I sell the two +best philosophies; we offer the two that are sagest +of all. +

+

+Zeus ! What a contrast! One of thei never stops +laughing, and the other is apparently mourning a +death, as he weeps incessantly. What is the matter, +man? Why are you laughing? +

+

+Dost thou need to ask? Because to me it seemeth +that all your affairs are laughable, and yourselves as +well. +

+

+What, are you laughing at us all, and do you think +nothing of our affairs? +

+

+Even so; for there is nothing serious in them, but +everything is a hollow mockery, drift of atoms, +infinitude. +

+

+No indeed, but you yourself are a hollow mockery +in very truth and an infinite ass. + +

+ +

+ +Oh, what effrontery! Will you never stop laughing? (Zo the other.) +But you, why do youcry? For I think it is much +more becoming to talk with you. +

+

+Because I consider, O stranger, that the affairs of +man are woeful and tearful, and there is naught in +them that is not foredoomed; therefore I pity and +grieve for men. And their present woes I do not +consider great, but those to come in future will be +wholly bitter; I speak of the great conflagrations + + + +and the collapse of the universe. It is for this that +I grieve, and because nothing is fixed, but all things are in a manner stirred up into porridge, and joy and joylessness, wisdom and unwisdom, great and small are all but the same, circling about, up and down, and interchanging in the game of Eternity. + +

+

+And what is Eternity ? +

+

+A child playing a game, moving counters, in discord, in concord. +

+

+What are men? +

+

+Mortal gods. +

+

+And the Gods ? +

+

+Immortal men. +

+

+Are you telling riddles, man, or making conundrums? You are just like Apollo, for you say +nothing plainly.Heraclitus was nicknamed ὁ σκοτεινός, “the Obscure.” + +Because you matter naught to me. +

+

+Then nobody in his sense will buy you. +

+

+I bid ye go weep, one and all, buy you or buy you +not. + + + + +This fellow’s trouble is not far removed from +insanity. However, I for my part will not buy +either of them. +

+

+They are left unsold also. +

+

+Put up another. +

+ +

+ +Do you want the Athenian over there, who has so +much to say?Both Socrates and Plato contribute to the picture of the typical Academic. Consequently some editors, misled by the manuscripts (see introductory note) ascribe the part of Academic to Socrates, some to Plato, and some divide it between the two. + +By all means. +

+

+Come here, sir. We are putting up a righteous +and intelligent philosophy. Who'll buy the height +of sanctity ? +

+

+Tell me what you know best ? +

+

+I am a lover, and wise in matters of love. +

+

+How am I to buy you, then? What I wanted was +a tutor for my son, who is handsome. +

+

+But who would be more suitable than I to associate +with a handsome lad? It is not the body I love, it +is the soul that I hold beautiful. As a matter of + + + +fact, even if they lie beneath the same cloak with +me, they will tell you that I have done them no +wrong.See Plato’s Symposium, particularly 216 p-219 D. + +I can’t believe what you say, that you, though a +lover, take no interest in anything beyond the soul, +even when you have the opportunity, lying beneath +the same cloak. +

+ +

+ + +But I swear to you by the dog and the plane-tree +that this is so. +

+

+Heracles! What curious gods! +

+

+What is that you say? Don’t you think the dog +is a god? Don’t you know about Anubis in Egypt, +how great he is, and about Sirius in the sky and +Cerberus in the world below ? + +

+ +

+ +Quite right ; I was entirely mistaken. But what +is your manner of life? +

+

+I dwell in a city that I created for myself, using +an imported constitution and enacting statutes of +my own.The allusion is to Plato’s Republic. + +I should like to hear one of your enactments. +

+

+Let me tell you the most important one, the view + + + + +that I hold about wives ; it is that none of thei shall +belong solely to any one man, but that everyone who so +desires may share the rights of the husband. +

+

+You mean by this that you have abolished the +laws against adultery ? +

+

+Yes, and in a word, all this pettiness about such +matters. +

+

+What is your attitude as to pretty boys? +

+

+Their kisses shall be a guerdon for the bravest +after they have done some splendid, reckless deed. +

+ +
+

+My word, what generosity! And what is the gist +of your wisdom ? +

+

+My “ideas”; I mean the patterns of existing +things: for of everything that you behold, the +earth, with all that is upon it, the sky, the sea, +invisible images exist outside the universe. +

+

+Where do they exist ? +

+

+Nowhere ; for if they were anywhere, they would +not be.As space cannot be predicated of anything outside the univerge, it cannot be predicated of the Platonic Ideas. To do so would be to make them phenomena instead of realities, for nothing in the universe is real. + +I do not see these patterns that you speak of. + + + + + +Of course not, for the eye of your soul is blind ; +but I see images of everything,—an invisible “you,” +another “me,” and in a word, two of everything. +

+

+Then I must buy you for your wisdom and your +sharp sight. (Zo Hermes.) Come, let’s see what price +you will make me for him? +

+

+Give me two talents. +

+

+He is sold to me at the price you mention, But +I will pay the money later on. + +

+ +

+ +What is your name? +

+

+Dion of Syracuse.Chosen for mention, because he was Plato’s pupil. + +He is yours; take him, with good luck to you. +Epicurean, I want you now. Who will buy him? +He is a pupil of the laugher yonder and of the +drunkard, both of whom we put up a short time ago.The Epicureans took over the atomic theory from Democritus and the idea that pleasure is the highest good from the Cyrenaics. +In one way, however, he knows more than they, +because he is more impious. Besides, he is agreeable +and fond of good eating. +

+

+What is his price? +

+

+Two minas. + + + + +Here you are. But, say! I want to know what +food he likes. +

+

+He eats sweets and honey-cakes, and, above all, +figs. +

+

+No trouble about that; we shall buy him cakes of +pressed figs from Caria. +

+ +

+ +Call another, the one over there with the cropped +head, the dismal fellow from the Porch. +

+

+Quite right; at all events it looks as if the men +who frequent the public square were waiting for him +in great numbers.Lucian means that the Stoic philosophy was in high favour with statesmen, lawyers, and men of affairs generally. I sell virtue itself, the most +perfect of philosophies. Who wants to be the only +one to know everything ? +

+

+What do you mean by that? +

+

+That he is the only wise man, the only handsome +man, the only just man, brave man, king, orator, +rich man, lawgiver, and everything else that +there is.Compare Ad summam: sapiens uno minor est Jove, dives, Liber, honoratus, pulcher, rex denique regum, Praecipue sanus,— nisi cum pituita molestast ! Horace, Epp. 1, I 106 ff + +Then he is the only cook,—yes and the only +tanner or carpenter, and so forth ? + + + + + +So it appears. + +

+ +

+ +Come here, my good fellow, and tell your buyer +what you are like, and first of all whether you are +not displeased with being sold and living in slavery? +

+

+Not at all, for these things are not in our control, +and all that is not in our control is immaterial. +

+

+I don’t understand what you mean by this. +

+

+What, you do not understand that of such things +some are “approved,” and some, to the contrary, +“disapproved”’ ? Just as things "in our control” were divided into the good and the bad, so those "not in our control” were divided into the “approved” and the "disapproved,” according as they helped or hindered in the acquirement of virtue. + +Even now I do not understand. +

+

+Of course not, for you are not familiar with our +vocabulary and have not the faculty of forming concepts; but a scholar who has mastered the science of +logic knows not only this, but what predicaments +and bye-predicaments are, and how they differ from +each other.The hair-splitting Stoics distinguished four forms of predication according to the case of the (logical) subject and the logical completeness of the predicate : the direct, complete predicate, or σύμβαμα (predicament), i.e. Σωκράτης βαδίζει; the indirect, complete predicate, or παρασύμβαμα (bye-predicament), i.e. Σωκράτει μεταμέλει ; the direct, incomplete predicate, e.g. Σωκράτης φιλεῖ, and the indirect, incomplete predicate, i.e. Σωκράτει μέλει. + +In the name of wisdom, don’t begrudge telling me + + + + + +at least what predicaments and bye-predicaments are ; +for I am somehow impressed by the rhythm of the +terms. +

+

+Indeed, I do not begrudge it at all. If a man who +is lame dashes his lame foot against a stone and +receives an unlooked-for injury, he was already in a +predicament, of course, with his lameness, and with +his injury he gets into a bye-predicament too. + +

+ +

+ + +Oh, what subtlety! And what else do you claim to +know best ? +

+

+The word-snares with which I entangle those who +converse with me and stop their mouths and make +them hold their peace, putting a very muzzle on +them. This power is called the syllogism of wide +renown.The Stoics were noted for their attention to logic and in especial to fallacies. Chrysippus wrote a book on syllogisms, mentioned in the Icuromenippus (311). + +Heracles! An invincible and mighty thing, by +what you say. +

+

+See for yourself. Have you a child? +

+

+What of it ? +

+

+If a crocodile should seize it on finding it straying +beside the river, and then should promise to give it +back to you if you told him truly what he intended + + + +to do about giving it back, what would you say he +had made up his mind to do?The commentators do not seem to have noticed that Lucian has (intentionally) spoiled the sophism by using the words δέδοικα and ἐγνωκέναι. It is perfectly possible for the father to guess what the crocodile “had made up his mind” to do, and so to get the child back: for an intention need not be executed. The crocodile should ask, ‘* Am I going to (μέλλω) give up the child?” Then, if the father answers “Yes,” he will say ‘ You are wrong,” and eat it: and if the father says “No,” he will reply “You are right; therefore I am not going to give it up.” + +Your question is hard to answer, for I don’t know +which alternative I should follow in my reply, in +order to get back the child. Come, in Heaven’s +name answer it yourself and save the child for me, +for fear the beast may get ahead of us and devour it ! +

+

+Courage! I'll teach you other things that are more +wonderful. +

+

+What are they ? +

+

+The Reaper, the Master,Neither of these are accurately known. The Reaper was based on the fallacious employment of the negative, and proved that a man who was going to reap a field could not possibly reap it. Zeno, the founder of the Stoic school, is said to have paid 200 minas to a logician who taught him seven varieties of this fallacy. The Master consisted of four propositions, of which you could take any three and disprove the fourth. and above all, the Electra +and the Veiled Figure. +

+

+What do you mean by the Veiled Figure and the +Electra ? +

+

+The Electra is the famous Electra, the daughter of +Agamemnon, who at once knew and did not know +the same thing; for when Orestes stood beside her +before the recognition she knew that Orestes was + + + + + +her brother, but did not know that this was Orestes.Here again Lucian does scant justice to the fallacy, which he really gives away by his statement of it. It should run: ‘she at once knew and did not know that Orestes was her brother, for she did not know that this man was her brother; but this man was Orestes.” +As to the Veiled Figure, you shall hear a very +wonderful argument. Tell me, do you know your +own father ? +

+

+Yes. +

+

+But if I put a veiled figure before you and asked +you if you know him, what will you say? +

+

+That I don’t, of course. + +

+ +

+ + +But the veiled figure turns out to be your own +father ; so if you don’t know him, you evidently don’t +know your own father. +

+

+Not so: I should unveil him and find out the +truth! But to go on—what is the purpose of your +wisdom, and what shall you do when you reach the +summit of virtue ? +

+

+I shall then devote myself to the chief natural +goods, I mean wealth, health, and the like.As the Stoics set great store by “living in harmony with nature,” they divided “things which did not matter” into the “acceptable” and the ‘ unacceptable” according as they were in or out of harmony with the natural wants of man. This did not supersede the classification alluded to above, but was convenient because it enabled them to dispose of certain things which were hard to classify on the other basis. For instance, a good complexion is neither “approved” nor "disapproved” as an aid to the acquirement of virtue, but it is in harmony with nature, and therefore “‘ acceptable.” Hence the Stoics were often accused (as they are constantly accused by indirection in this dialogue) of setting up a double standard. But +first I must go through many preparatory toils, +whetting my eyesight with closely-written books, + + + + + +collecting learned comments and stufting myself with +solecisms and uncouth words; and to cap all, a man +may not become wise until he has taken the hellebore +treatment three times running.A hit at Chrysippus. Hellebore was the specific for insanity, and rumour said that Chrysippus had taken the treatment three times (cf. True Story, 2, 18). + +These projects of yours are noble and dreadfully +courageous. But tobe a Gnipho and a usurer—for I +see that this is one of your traits too—what shall we +say of this? That it is the mark of a man who has +already taken his hellebore-treatment and is consumuinate in virtue ? +

+

+Yes; at any rate money-lending is especially +appropriate to a wise man, for as drawing inferences +is a specialty of his, and as money-lending and +drawing interest is next-door to drawing inferences, +the one, like the other, belongs particularly to the +scholar: and not only getting simple interest, like +other people, but interest upon interest. For don’t +you know that there is a first interest and a second +interest, the offspring,A play upon τάκος, which is literally "offspring.” as it were, of the first? And +you surely perceive what logic says: “If he gets +the first interest, he will get the second; but he +will get the first, ergo he will get the second.” + +

+ +

+ + +Then we are to say the same of the fees that you +get for your wisdom from young men, and obviously +none but the scholar will get paid for his virtue ? + + + + + +Your understanding of the matter is correct. You +see, I donot take pay on my own account, but for the +sake of the giver himself: for since there are two +classes of men, the disbursive and the receptive, I +train myself to be receptive and my pupil to be +disbursive. +

+

+On the contrary, the young man ought to be +receptive and you, who alone are rich, disbursive ! +

+

+You are joking, man. Look out that I don’t shoot +you with my indemonstrable syllogism.Indemonstrable in the sense that its propositions do not require demonstration, or indeed admit of it. + +What have I to fear from that shaft ? +

+

+Perplexity and aphasia and a sprained intellect. + +

+ +

+ +But the great thing is that if I wish I can turn you +into a stone forthwith. +

+

+How will you turn me into a stone? You are not +a Perseus, I think, my dear fellow. +

+

+In this way. Isa stone a substance? +

+

+Yes. +

+

+And how about this—is not an animal a substance ? +

+

+Yes. + + + + +And you are an animal ? +

+

+So it appears, anyhow. +

+

+Then you are a substance, and therefore a stone ! +

+

+Don’t say that! Distribute my middle, for +Heaven’s sake, and make me a man again. +

+

+That is not difficult. Be a man once more !—Tell +me, is every substance an animal? +

+

+No. +

+

+Well, is a stone an animal? +

+

+No. +

+

+You are a substance? +

+

+Yes. +

+

+But even if you are a substance, you are an animal. +

+

+Yes. +

+

+Then you are not a stone, being an animal. +

+

+Thank you kindly ; my legs were already as cold +and solid as Niobe’s. Iwill buy you. (Zo uunmes.) +How much have I to pay for him? + + + + +Twelve minas. +

+

+Here you are. +

+

+Are you the sole purchaser ? +

+

+No, indeed; there are all these men whom you +see. +

+

+Yes, there are many of them, heavy-shouldered +fellows, fit associates for the Reaper. + +

+ +

+ +Don’t delay ; call another, the Peripatetic. +

+

+(To renivatetic.) I say, you who are handsome, +you who are rich! (Yo the buyers.) Come now, +buy the height of intelligence, the one who knows +absolutely everything ! +

+

+What is he like! +

+

+Moderate, gentlemanly, adaptable in his way of +living, and, what is more, he is double. +

+

+What do you mean? +

+

+Viewed from the outside, he seems to be one man, +and from the inside, another ; so if you buy him, be +sure to call the one self “exoteric” and the +other “esoteric.” +

+

+What does he know best ? + + + + +That goods are threefold, in the soul, in the body, +and in things external.Aristotle, Hth. Nicom. A, 8, 1098 b. + +He has common sense. How much is he? +

+

+Twenty minas. +

+

+Your price is high. +

+

+Not so, bless you, for he himself appears to have a +bit of money, so you can’t be too quick about buying +him. Besides, he will tell you at once how long a +gnat lives, how far down into the sea the sunlight +reaches, and what the soul of an oyster is like. +

+

+Heracles, what insight ! +

+

+What if I should tell you of other information +demanding far keener vision, about sperm and +conception and the shaping of the embryo in the +womb, and how man is a creature that laughs, while +asses do not laugh, and neither do they build houses +nor sail boats. +

+

+This is high and helpful information that you tell +of, so I shall buy him for the twenty minas. + +

+ +

+ + +Very well. +

+

+Whom have we left ? + + + + +This Sceptic is still on our hands. Reddy,Pyrrhias (Reddy) is a slave name, brought in for the sake of the pun on the name of the founder of the Sceptic school, Pyrrho. come +here and be put up without delay. The crowd +is already drifting away, and there will be but few +at his sale. However,—who'll buy this one? +

+

+I will. But first tell me, what do you know? +

+

+Nothing. +

+

+What do you mean by that? +

+

+That in my opinion nothing at all exists. +

+

+Then do not we exist ? +

+

+I don’t even know that. +

+

+Not even that you yourself exist ? +

+

+I am far more uncertain about that. +

+

+Oh, what a state of doubt? But what are these +scales of yours for ? +

+

+I weigh arguments in them and make them +balance one another, and when I see they are + + + +precisely alike and equal in weight, then, ah! then +I do not know which is the truer. +

+

+What else can you do fairly well ? +

+

+Everything except catch a runaway slave. +

+

+Why can’t you do that? +

+

+Because, my dear sir, I am unable to apprehend +anything.The same joke is cracked by Lucian in the True Story, 2, 18, at the expense of the New Academy. + +Of course, for you look to be slow and lazy. But +what is the upshot of your wisdom ? +

+

+Ignorance, and failure of hearing and vision. +

+

+Then you mean being both deaf and blind? +

+

+Yes, and devoid of judgement and feeling, and, in a +word, no better than a worm. +

+

+I must buy you for that reason. (Zo uenmes.) +How much may I call him worth? +

+

+An Attie mina. +

+

+Here you are. (Yo scertic.) What have you to +say, fellow? Have I bought you? + + + + +Doubtful. +

+

+No, indeed, I have bought you and paid the price +in cash. +

+

+I am suspending judgement on that point and +thinking it over. +

+

+Come now, fellow, walk along behind me as my +servant should. +

+

+Who knows if what you say is true? +

+

+The crier, the mina, and the men present. +

+

+Is there anyone here present ? +

+

+Come, I'll chuck you into the mill and convince +you that I am your master, with sorry logic! +

+

+Suspend judgement on that point. +

+

+No, by Heaven! I have already affirmed my +judgement. +

+

+(To scertic.) Stop hanging back and go with +your buyer. (Zo the company.) We invite you all +here to-morrow, for we intend to put up for sale the +careers of laymen, workingmen, and tradesmen. +

+
+ diff --git a/data/tlg0062/tlg024/tlg0062.tlg024.perseus-grc2.xml b/data/tlg0062/tlg024/tlg0062.tlg024.perseus-grc2.xml index d78de4d4c..4944a522e 100644 --- a/data/tlg0062/tlg024/tlg0062.tlg024.perseus-grc2.xml +++ b/data/tlg0062/tlg024/tlg0062.tlg024.perseus-grc2.xml @@ -6,17 +6,19 @@ Βίων Πρᾶσις Lucian -A. M. Harmon +Austin Morris Harmon, 1878-1950 Perseus Project, Tufts University Gregory Crane Prepared under the supervision of Bridget Almas Lisa Cerrato +Gregory Crane Rashmi Singhal The National Endowment for the Humanities +Harvard Library Arcadia Fund Google Digital Humanities Awards Program @@ -37,7 +39,7 @@ Lucian Lucian - A. M. Harmon + Austin Morris Harmon, 1878-1950 London William Heinemann Ltd. @@ -51,7 +53,7 @@ - + @@ -59,7 +61,7 @@

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- - -
- Ζεύς -

σὺ μὲν διατίθει τὰ βάθρα καὶ παρασκεύαζε τὸν τόπον τοῖς ἀφικνουμένοις, σὺ δὲ στῆσον ἑξῆς παραγαγὼν τοὺς βίους, ἀλλὰ κοσμήσας πρότερον, ὡς εὐπρόσωποι φανοῦνται καὶ ὅτι πλείστους ἐπάξονται· σὺ δέ, ὦ Ἑρμῆ, κήρυττε καὶ συγκάλει.

- Ἑρμῆς -

ἀγαθῇ τύχῃ τοὺς ὠνητὰς ἤδη παρεῖναι πρὸς τὸ πωλητήριον. ἀποκηρύξομεν δὲ βίους φιλοσόφους παντὸς εἴδους καὶ προαιρέσεων ποικίλων. εἰ δέ τις τὸ παραυτίκα μὴ ἔχει τἀργύριον καταβαλέσθαι, εἰς νέωτα ἐκτίσει καταστήσας ἐγγυητήν.

- Ζεύς -

πολλοὶ συνίασιν· ὥστε χρὴ μὴ διατρίβειν μηδὲ κατέχειν αὐτούς. πωλῶμεν οὖν.

- -
- Ἑρμῆς -

τίνα πρῶτον ἐθέλεις παραγάγωμεν;

- Ζεύς + + +
+ Ζεύς +

σὺ μὲν διατίθει τὰ βάθρα καὶ παρασκεύαζε τὸν τόπον τοῖς ἀφικνουμένοις, σὺ δὲ στῆσον ἑξῆς παραγαγὼν τοὺς βίους, ἀλλὰ κοσμήσας πρότερον, ὡς εὐπρόσωποι φανοῦνται καὶ ὅτι πλείστους ἐπάξονται· σὺ δέ, ὦ Ἑρμῆ, κήρυττε καὶ συγκάλει.

+ ἙρμῆςΕΡΜΗΣ. Du Soul, Fritzsche: no change of speaker in MSS. +

ἀγαθῇ τύχῃ τοὺς ὠνητὰς ἤδη παρεῖναι πρὸς τὸ πωλητήριον. ἀποκηρύξομεν δὲ βίους φιλοσόφους παντὸς εἴδους καὶ προαιρέσεων ποικίλων. εἰ δέ τις τὸ παραυτίκα μὴ ἔχει τἀργύριον καταβαλέσθαι, εἰς νέωτα ἐκτίσει καταστήσας ἐγγυητήν.

+ ΖεύςΖΕΥΣ. πολλοὶ . . . οὖν Du Soul, Fritzsche: EPM. πολλοὶ . . . αὐτούς. ΖΕΥΣ. πωλῶμεν οὖν vulg. +

πολλοὶ συνίασιν· ὥστε χρὴ μὴ διατρίβειν μηδὲ κατέχειν αὐτούς. πωλῶμεν οὖν.

+ +
+ Ἑρμῆς +

τίνα πρῶτον ἐθέλεις παραγάγωμεν;

+ Ζεύς

τουτονὶ τὸν κομήτην, τὸν Ἰωνικόν, ἐπεὶ καὶ σεμνός τις εἶναι φαίνεται.

- Ἑρμῆς -

οὗτος ὁ Πυθαγορικὸς κατάβηθι καὶ πάρεχε σεαυτὸν ἀναθεωρεῖσθαι τοῖς συνειλεγμένοις.

 + Ἑρμῆς +

οὗτος ὁ Πυθαγορικὸς κατάβηθι καὶ πάρεχε σεαυτὸν ἀναθεωρεῖσθαι τοῖς συνειλεγμένοις.

 Ζεύς -

κήρυττε δή.

- Ἑρμῆς -

τὸν ἄριστον βίον πωλῶ, τὸν σεμνότατον. τίς ὠνήσεται; τίς ὑπὲρ ἄνθρωπον εἶναι βούλεται; τίς εἰδέναι τὴν τοῦ παντὸς ἁρμονίαν καὶ ἀναβιῶναι πάλιν;

- Ἀγοράστης -

τὸ μὲν εἶδος οὐκ ἀγεννής. τί δὲ μάλιστα οἶδεν;

- Ἑρμῆς -

ἀριθμητικήν, ἀστρονομίαν, τερατείαν, γεωμετρίαν, μουσικήν, γοητείαν. μάντιν ἄκρον βλέπεις.

- Ἀγοράστης -

ἔξεστιν αὐτὸν ἀνακρίνειν;

- Ἑρμῆς -

ἀνάκρινε ἀγαθῇ τύχῃ.

- -
- Ἀγοράστης -

ποδαπὸς εἶ σύ;

- Πυθαγόρας -

Σάμιος.

- Ἀγοράστης -

ποῦ δʼ ἐπαιδεύθης;

- Πυθαγόρας +

κήρυττε δή.

+ Ἑρμῆς +

τὸν ἄριστον βίον πωλῶ, τὸν σεμνότατον. τίς ὠνήσεται; τίς ὑπὲρ ἄνθρωπον εἶναι βούλεται; τίς εἰδέναι τὴν τοῦ παντὸς ἁρμονίαν καὶ ἀναβιῶναι πάλιν;

+ Ἀγοράστης +

τὸ μὲν εἶδος οὐκ ἀγεννής. τί δὲ μάλιστα οἶδεν;

+ Ἑρμῆς +

ἀριθμητικήν, ἀστρονομίαν, τερατείαν, γεωμετρίαν, μουσικήν, γοητείαν. μάντιν ἄκρον βλέπεις.

+ Ἀγοράστης +

ἔξεστιν αὐτὸν ἀνακρίνειν;

+ Ἑρμῆς +

ἀνάκρινε ἀγαθῇ τύχῃ.

+ +
+ Ἀγοράστης +

ποδαπὸς εἶ σύ;

+ Πυθαγόρας +

Σάμιος.

+ Ἀγοράστης +

ποῦ δὲ ἐπαιδεύθης;

+ Πυθαγόρας

ἐν Αἰγύπτῳ παρὰ τοῖς ἐκεῖ σοφοῖσι.

- Ἀγοράστης -

φέρε δέ, ἢν πρίωμαί σε, τί με διδάξει;

- Πυθαγόρας -

διδάξομαι μὲν οὐδέν, ἀναμνήσω δέ.

- Ἀγοράστης -

πῶς ἀναμνήσεις;

- Πυθαγόρας -

καθαρὴν πρότερον τὴν ψυχὴν ἐργασάμενος καὶ τὸν ἐπʼ αὐτῇ ῥύπον ἐκκλύσας.

- Ἀγοράστης -

καὶ δὴ νόμισον ἤδη ἐκκεκαθάρθαι με, τις ὁ τρόπος τῆς ἀναμνήσεως;

- Πυθαγόρας -

τὸ μὲν πρῶτον ἡσυχίη μακρὴ καὶ ἀφωνίη καὶ πέντε ὅλων ἐτέων λαλέειν μηδέν.

- Ἀγοράστης -

ὥρα σοι, ὦ βέλτιστε, τὸν Κροίσου παῖδα παιδεύειν ἐγὼ γὰρ λάλος, οὐκ ἀνδριὰς εἶναι βούλομαι. τί δὲ μετὰ τὴν σιωπὴν ὅμως καὶ τὴν πενταετίαν;

- Πυθαγόρας -

Μουσουργίῃ καὶ γεωμετρίῃ ἐνασκήσεαι.

- Ἀγοράστης -

χάριεν λέγεις, εἰ πρῶτόν με κιθαρῳδὸν γενόμενον κᾆτα εἶναι σοφὸν χρή.

- -
- Πυθαγόρας + Ἀγοράστης +

φέρε δέ, ἢν πρίωμαί σε, τί με διδάξει;διδάξει Κ. Schwartz: διδάξεις MSS.

+ Πυθαγόρας +

διδάξομαι μὲν οὐδέν, ἀναμνήσω δέ.

+ Ἀγοράστης +

πῶς ἀναμνήσεις;

+ Πυθαγόρας +

καθαρὴν πρότερον τὴν ψυχὴν ἐργασάμενος καὶ τὸν ἐπʼ αὐτῇ ῥύπον ἐκκλύσας.

+ Ἀγοράστης +

καὶ δὴ νόμισον ἤδη ἐκκεκαθάρθαι με, τις ὁ τρόπος τῆς ἀναμνήσεως;

+ Πυθαγόρας +

τὸ μὲν πρῶτον ἡσυχίη μακρὴ καὶ ἀφωνίη καὶ πέντε ὅλων ἐτέων λαλέειν μηδέν.

+ Ἀγοράστης +

ὥρα σοι, ὦ βέλτιστε, τὸν Κροίσου παῖδα παιδεύειν· ἐγὼ γὰρ λάλος, οὐκ ἀνδριὰς εἶναι βούλομαι. τί δὲ μετὰ τὴν σιωπὴν ὅμως καὶ τὴν πενταετίαν;

+ Πυθαγόρας +

Μουσουργίῃ καὶ γεωμετρίῃ ἐνασκήσεαι.

+ Ἀγοράστης +

χάριεν λέγεις, εἰ πρῶτόν με κιθαρῳδὸν γενόμενον κᾆτα εἶναι σοφὸν χρή.

+ +
+ Πυθαγόρας

εἶτʼ ἐπὶ τουτέοισιν ἀριθμέειν.

- Ἀγοράστης -

οἶδα καὶ νῦν ἀριθμεῖν.

- Πυθαγόρας -

πῶς ἀριθμέεις;

- Ἀγοράστης -

ἕν, δύο, τρία, τέτταρα.

- Πυθαγόρας -

ὁρᾷς; ἃ σὺ δοκέεις τέσσαρα, ταῦτα δέκα ἐστὶ καὶ τρίγωνον ἐντελὲς καὶ ἡμέτερον ὅρκιον.

- Ἀγοράστης -

οὐ μὰ τὸν μέγιστον τοίνυν ὅρκον τὰ τέτταρα, οὔποτε θειοτέρους λόγους ἤκουσα οὐδὲ μᾶλλον ἱερούς.

- Πυθαγόρας -

μετὰ δέ, ὦ ξεῖνε, εἴσεαι γῆς τε πέρι καὶ ἠέρος καὶ ὕδατος καὶ πυρὸς ἥτις αὐτέοισιν ἡ φορὴ καὶ ὁκοῖα ἐόντα μορφὴν ὅκως κινέονται.

- Ἀγοράστης -

μορφὴν γὰρ ἔχει τὸ πῦρ ἢ ἀὴρ ἢ ὕδωρ;

- Πυθαγόρας -

καὶ μάλα ἐμφανέα· οὐ γὰρ οἷά τε ἀμορφίῃ καὶ ἀσχημοσύνῃ κινέεσθαι. καὶ ἐπὶ τουτέοισι δὲ γνώσεαι τὸν θεὸν ἀριθμὸν ἐόντα καὶ νόον καὶ ἁρμονίην.

- Ἀγοράστης -

θαυμάσια λέγεις.

- -
- Πυθαγόρας -

πρὸς δὲ τοῖσδεσι τοῖσιν εἰρημένοισι καὶ σεωυτὸν ἕνα δοκέοντα ἄλλον ὁρεόμενον καὶ ἄλλον ἐόντα εἴσεαι.

- Ἀγοράστης -

τί φής; ἄλλος εἰμὶ καὶ οὐχ οὗτος ὅσπερ νῦν πρὸς σὲ διαλέγομαι;

- Πυθαγόρας -

νῦν μὲν οὗτος, πάλαι δὲ ἐν ἄλλῳ σώματι καὶ ἐν ἄλλῳ οὐνόματι ἐφαντάζεο· χρόνῳ δὲ αὖτις ἐς ἄλλον μεταβήσεαι.

- Ἀγοράστης -

τοῦτο φής, ἀθάνατον ἔσεσθαί με ἀλλαττόμενον ἐς μορφὰς πλείονας;

- -
- Ἀγοράστης -

ἀλλὰ τάδε μὲν ἱκανῶς. τὰ δʼ ἀμφὶ δίαιταν ὁποῖός τις εἶ;

- Πυθαγόρας -

ἐμψυχήϊον μὲν οὐδὲ ἓν σιτέομαι, τὰ δὲ ἄλλα πλὴν κυάμων.

- Ἀγοράστης -

τίνος ἕνεκα; ἢ μυσάττῃ τοὺς κυάμους;

- Πυθαγόρας -

οὔκ, ἀλλὰ ἱροί εἰσι καὶ θωυμαστὴ αὐτέων ἡ φύσις· πρῶτον μὲν γὰρ τὸ πᾶν γονή εἰσι, καὶ ἢν ἀποδύσῃς κύαμον ἔτι χ;χλωρὸν ἐόντα, ὄψεαι τοῖσιν ἀνδρείοισι μορίοισιν ἐμφερέα τὴν φυήν· ἑψηθέντα δὲ ἢν ἀφῇς ἐς τὴν σεληναίην νυξὶ μεμετρημένῃσιν, αἷμα ποιήσεις. τὸ δὲ μέζον, Ἀθηναίοισι νόμος κυάμοισι τὰς ἀρχὰς αἱρέεσθαι.

- Ἀγοράστης -

καλῶς πάντα ἔφης καὶ ἱεροπρεπῶς. ἀλλὰ ἀπόδυθι, καὶ γυμνὸν γάρ σε ἰδεῖν βούλομαι. ὦ Ἡράκλεις, χρυσοῦς αὐτῷ ὁ μηρός ἐστι. θεός, οὐ βροτός τις εἶναι φαίνεται· ὥστε ὠνήσομαι πάντως αὐτόν. πόσου τοῦτον ἀποκηρύττεις;

- Ἑρμῆς -

δέκα μνῶν.

- Ἀγοράστης -

ἔχω τοσούτου λαβών.

- Ζεύς -

γράφε τοῦ ὠνησαμένου τοὔνομα καὶ ὅθεν ἐστίν.

- Ἑρμῆς -

Ἰταλιώτης, ὦ Ζεῦ, δοκεῖ τις εἶναι τῶν ἀμφὶ Κρότωνα καὶ Τάραντα καὶ τὴν ταύτῃ Ἑλλάδα· καίτοι οὐχ εἷς, ἀλλὰ τριακόσιοι σχεδὸν ἐώνηνται κατὰ κοινὸν αὐτόν.

- Ζεύς -

ἀπαγέτωσαν ἄλλον παράγωμεν.

- -
- Ἑρμῆς -

βούλει τὸν αὐχμῶντα ἐκεῖνον, τὸν Ποντικόν;

- Ζεύς -

πάνυ μὲν οὖν.

- Ἑρμῆς -

οὗτος ὁ τὴν πήραν ἐξηρτημένος, ὁ ἐξωμίας, ἐλθὲ καὶ περίιθι ἐν κύκλῳ τὸ συνέδριον. βίον ἀνδρικὸν πωλῶ, βίον ἄριστον καὶ γεννικόν, βίον ἐλεύθερον τίς ὠνήσεται;

- Ἀγοράστης -

ὁ κῆρυξ πῶς ἔφης σύ; πωλεῖς τὸν ἐλεύθερον;

- Ἑρμῆς -

ἔγωγε.

- Ἀγοράστης -

εἶτʼ οὐ δέδιας μή σοι δικάσηται ἀνδραποδισμοῦ ἢ καὶ προκαλέσηταί σε εἰς Ἄρειον πάγον;

- Ἑρμῆς -

οὐδὲν αὐτῷ μέλει τῆς πράσεως· οἴεται γὰρ εἶναι παντάπασιν ἐλεύθερος.

- Ἀγοράστης -

τί δʼ ἄν τις αὐτῷ χρήσαιτο ῥυπῶντι καὶ οὕτω κακοδαιμόνως διακειμένῳ; πλὴν εἰ μὴ σκαπανέα γε καὶ ὑδροφόρον αὐτὸν ἀποδεικτέον.

- Ἑρμῆς -

οὐ μόνον, ἀλλὰ καὶ ἢν θυρωρὸν αὐτὸν ἐπιστήσῃς, πολὺ πιστοτέρῳ χρήσῃ τῶν κυνῶν. ἀμέλει κύων αὐτῷ καὶ τὸ ὄνομα.

- Ἀγοράστης -

ποδαπὸς δέ ἐστιν ἢ τίνα τὴν ἄσκησιν ἐπαγγέλλεται;

- Ἑρμῆς -

αὐτὸν ἐροῦ· κάλλιον γὰρ οὕτω ποιεῖν.

- Ἀγοράστης -

δέδια τὸ σκυθρωπὸν αὐτοῦ καὶ κατηφές, μὴ με ὑλακτήσῃ προσελθόντα ἢ καὶ νὴ Δία δάκῃ γε. οὐχ ὁρᾷς ὡς διῆρται τὸ ξύλον καὶ συνέσπακε τὰς ὀφρῦς καὶ ἀπειλητικόν τι καὶ χολῶδες ὑποβλέπει;

- Ἑρμῆς -

μὴ δέδιθι· τιθασὸς γάρ ἐστι.

- -
- Ἀγοράστης -

τὸ πρῶτον, ὦ βέλτιστε, ποδαπὸς εἶ;

- Διογένης -

παντοδαπός.

- Ἀγοράστης -

πῶς λέγεις;

- Διογένης -

τοῦ κόσμου πολίτην ὁρᾷς.

- Ἀγοράστης -

ζηλοῖς δὲ δὴ τίνα;

- Διογένης -

τὸν Ἡρακλέα.

- Ἀγοράστης -

τί οὖν οὐχὶ καὶ λεοντῆν ἀμπέχῃ; τὸ μὲν γὰρ ξύλον ἔοικας αὐτῷ.

- Διογένης -

τουτί μοι λεοντῆ, τὸ τριβώνιον. στρατεύομαι δὲ ὥσπερ ἐκεῖνος ἐπὶ τὰς ἡδονάς, οὐ κελευστός, ἀλλὰ ἑκούσιος, ἐκκαθᾶραι τὸν βίον προαιρούμενος.

- Ἀγοράστης -

εὖ γε τῆς προαιρέσεως. ἀλλά τι μάλιστα εἰδέναι σε φῶμεν; ἤ τίνα τὴν τέχνην ἔχεις;

- Διογένης + Ἀγοράστης +

οἶδα καὶ νῦν ἀριθμεῖν.

+ Πυθαγόρας +

πῶς ἀριθμέεις;

+ Ἀγοράστης +

ἕν, δύο, τρία, τέτταρα.

+ Πυθαγόρας +

ὁρᾷς; ἃ σὺ δοκέεις τέσσαρα, ταῦτα δέκα ἐστὶ καὶ τρίγωνον ἐντελὲς καὶ ἡμέτερον ὅρκιον.

+ Ἀγοράστης +

οὐ μὰ τὸν μέγιστον τοίνυν ὅρκον τὰ τέτταρα, οὔποτε θειοτέρους λόγους ἤκουσα οὐδὲ μᾶλλον ἱερούς.

+ Πυθαγόρας +

μετὰ δέ, ὦ ξεῖνε, εἴσεαι γῆς τε πέρι καὶ ἠέρος καὶ ὕδατος καὶ πυρὸς ἥτις αὐτέοισιν ἡ φορὴ καὶ ὁκοῖα ἐόντα μορφὴν ὅκως κινέονται.

+ Ἀγοράστης +

μορφὴν γὰρ ἔχει τὸ πῦρ ἢ ἀὴρ ἢ ὕδωρ;

+ Πυθαγόρας +

καὶ μάλα ἐμφανέα· οὐ γὰρ οἷά τε ἀμορφίῃ καὶ ἀσχημοσύνῃ κινέεσθαι. καὶ ἐπὶ τουτέοισι δὲ γνώσεαι τὸν θεὸν ἀριθμὸν ἐόντα καὶ νόον καὶ ἁρμονίην.

+ Ἀγοράστης +

θαυμάσια λέγεις.

+ +
+ Πυθαγόρας +

πρὸς δὲ τοῖσδεσι τοῖσιν εἰρημένοισι καὶ σεωυτὸν ἕνα δοκέοντα ἄλλον ὁρεόμενον καὶ ἄλλον ἐόντα εἴσεαι.

+ Ἀγοράστης +

τί φής; ἄλλος εἰμὶ καὶ οὐχ οὗτος ὅσπερ νῦν πρὸς σὲ διαλέγομαι;

+ Πυθαγόρας +

νῦν μὲν οὗτος, πάλαι δὲ ἐν ἄλλῳ σώματι καὶ ἐν ἄλλῳ οὐνόματι ἐφαντάζεο· χρόνῳ δὲ αὖτις ἐς ἄλλον μεταβήσεαι.

+ Ἀγοράστης +

τοῦτο φής, ἀθάνατον ἔσεσθαί με ἀλλαττόμενον ἐς μορφὰς πλείονας;

+ +
+ Ἀγοράστης +

ἀλλὰ τάδε μὲν ἱκανῶς. τὰ δʼ ἀμφὶ δίαιταν ὁποῖός τις εἶ;

+ Πυθαγόρας +

ἐμψυχήϊον μὲν οὐδὲ ἓν σιτέομαι, τὰ δὲ ἄλλα πλὴν κυάμων.

+ Ἀγοράστης +

τίνος ἕνεκα; ἢ μυσάττῃ τοὺς κυάμους;

+ Πυθαγόρας +

οὔκ, ἀλλὰ ἱροί εἰσι καὶ θωυμαστὴ αὐτέων ἡ φύσις· πρῶτον μὲν γὰρ τὸ πᾶν γονή εἰσι, καὶ ἢν ἀποδύσῃς κύαμον ἔτι χλωρὸν ἐόντα, ὄψεαι τοῖσιν ἀνδρείοισι μορίοισιν ἐμφερέα τὴν φυήν· ἑψηθέντα δὲ ἢν ἀφῇς ἐς τὴν σεληναίην νυξὶ μεμετρημένῃσιν, αἷμα ποιήσεις. τὸ δὲ μέζον, Ἀθηναίοισι νόμος κυάμοισι τὰς ἀρχὰς αἱρέεσθαι.

+ Ἀγοράστης +

καλῶς πάντα ἔφης καὶ ἱεροπρεπῶς. ἀλλὰ ἀπόδυθι, καὶ γυμνὸν γάρ σε ἰδεῖν βούλομαι. ὦ Ἡράκλεις, χρυσοῦς αὐτῷ ὁ μηρός ἐστι. θεός, οὐ βροτός τις εἶναι φαίνεται· ὥστε ὠνήσομαι πάντως αὐτόν. πόσου τοῦτον ἀποκηρύττεις;

+ Ἑρμῆς +

δέκα μνῶν.

+ Ἀγοράστης +

ἔχω τοσούτου λαβών.

+ Ζεύς +

γράφε τοῦ ὠνησαμένου τοὔνομα καὶ ὅθεν ἐστίν.

+ Ἑρμῆς +

Ἰταλιώτης, ὦ Ζεῦ, δοκεῖ τις εἶναι τῶν ἀμφὶ Κρότωνα καὶ Τάραντα καὶ τὴν ταύτῃ Ἑλλάδα· καίτοι οὐχ εἷς, ἀλλὰ τριακόσιοι σχεδὸν ἐώνηνται κατὰ κοινὸν αὐτόν.

+ Ζεύς +

Ἀπαγέτωσαν· ἄλλον παράγωμεν.

+ +
+ Ἑρμῆς +

βούλει τὸν αὐχμῶντα ἐκεῖνον, τὸν Ποντικόν;

+ Ζεύς +

πάνυ μὲν οὖν.

+ Ἑρμῆς +

οὗτος ὁ τὴν πήραν ἐξηρτημένος, ὁ ἐξωμίας, ἐλθὲ καὶ περίιθι ἐν κύκλῳ τὸ συνέδριον. βίον ἀνδρικὸν πωλῶ, βίον ἄριστον καὶ γεννικόν, βίον ἐλεύθερον· τίς ὠνήσεται;

+ Ἀγοράστης +

ὁ κῆρυξ πῶς ἔφης σύ; πωλεῖς τὸν ἐλεύθερον;

+ Ἑρμῆς +

ἔγωγε.

+ Ἀγοράστης +

εἶτʼ οὐ δέδιας μή σοι δικάσηται ἀνδραποδισμοῦ ἢ καὶ προκαλέσηταί σε εἰς Ἄρειον πάγον;

+ Ἑρμῆς +

οὐδὲν αὐτῷ μέλει τῆς πράσεως· οἴεται γὰρ εἶναι παντάπασιν ἐλεύθερος.

+ Ἀγοράστης +

τί δʼ ἄν τις αὐτῷ χρήσαιτο ῥυπῶντι καὶ οὕτω κακοδαιμόνως διακειμένῳ; πλὴν εἰ μὴ σκαπανέα γε καὶ ὑδροφόρον αὐτὸν ἀποδεικτέον.

+ Ἑρμῆς +

οὐ μόνον, ἀλλὰ καὶ ἢν θυρωρὸν αὐτὸν ἐπιστήσῃς, πολὺ πιστοτέρῳ χρήσῃ τῶν κυνῶν. ἀμέλει κύων αὐτῷ καὶ τὸ ὄνομα.

+ Ἀγοράστης +

ποδαπὸς δέ ἐστιν ἢ τίνα τὴν ἄσκησιν ἐπαγγέλλεται;

+ Ἑρμῆς +

αὐτὸν ἐροῦ· κάλλιον γὰρ οὕτω ποιεῖν.

+ Ἀγοράστης +

δέδια τὸ σκυθρωπὸν αὐτοῦ καὶ κατηφές, μή με ὑλακτήσῃ προσελθόντα ἢ καὶ νὴ Δία δάκῃ γε. οὐχ ὁρᾷς ὡς διῆρται τὸ ξύλον καὶ συνέσπακε τὰς ὀφρῦς καὶ ἀπειλητικόν τι καὶ χολῶδες ὑποβλέπει;

+ Ἑρμῆς +

μὴ δέδιθι· τιθασὸς γάρ ἐστι.

+ +
+ Ἀγοράστης +

τὸ πρῶτον, ὦ βέλτιστε, ποδαπὸς εἶ;

+ Διογένης +

παντοδαπός.

+ Ἀγοράστης +

πῶς λέγεις;

+ Διογένης +

τοῦ κόσμου πολίτην ὁρᾷς.

+ Ἀγοράστης +

ζηλοῖς δὲ δὴ τίνα;

+ Διογένης +

τὸν Ἡρακλέα.

+ Ἀγοράστης +

τί οὖν οὐχὶ καὶ λεοντῆν ἀμπέχῃ; τὸ μὲν γὰρ ξύλον ἔοικας αὐτῷ.

+ Διογένης +

τουτί μοι λεοντῆ, τὸ τριβώνιον. στρατεύομαι δὲ ὥσπερ ἐκεῖνος ἐπὶ τὰς ἡδονάς, οὐ κελευστός, ἀλλὰ ἑκούσιος, ἐκκαθᾶραι τὸν βίον προαιρούμενος.

+ Ἀγοράστης +

εὖ γε τῆς προαιρέσεως. ἀλλὰ τί μάλιστα εἰδέναι σε φῶμεν; ἢ τίνα τὴν τέχνην ἔχεις;

+ Διογένης

ἐλευθερωτής εἰμι τῶν ἀνθρώπων καὶ ἰατρὸς τῶν παθῶν· τὸ δὲ ὅλον ἀληθείας καὶ παρρησίας προφήτης εἶναι βούλομαι.

-
- Ἀγοράστης -

εὖ γε, ὦ προφῆτα ἢν δὲ πρίωμαί σε, τίνα με τὸν τρόπον διασκήσεις;

- Διογένης -

πρῶτον μὲν παραλαβών σε καὶ ἀποδύσας τὴν τρυφὴν καὶ ἀπορίᾳ συγκατακλείσας τριβώνιον περιβαλῶ, μετὰ δὲ πονεῖν καὶ κάμνειν καταναγκάσω χαμαὶ καθεύδοντα καὶ ὕδωρ πίνοντα καὶ ὧν ἔτυχεν ἐμπιμπλάμενον, τὰ δὲ χρήματα, ἢν ἔχῃς, ἐμοὶ πειθόμενος εἰς τὴν θάλατταν φέρων ἐμβαλεῖς, γάμου δὲ ἀμελήσεις καὶ παίδων καὶ πατρίδος, καὶ πάντα σοι ταῦτα λῆρος ἔσται, καὶ τὴν πατρῴαν οἰκίαν ἀπολιπὼν ἢ τάφον οἰκήσεις ἢ πυργίον ἔρημον ἢ καὶ πίθον ἡ πήρα δέ σοι θέρμων ἔσται μεστὴ καὶ ὀπισθογράφων βιβλίων καὶ οὕτως ἔχων εὐδαιμονέστερος εἶναι φήσεις τοῦ μεγάλου βασιλέως. ἢν μαστιγοῖ δέ τις ἢ στρεβλοῖ, τούτων οὐδὲν ἀνιαρὸν ἡγήσῃ.

- Ἀγοράστης -

πῶς τοῦτο φὴς τὸ μὴ ἀλγεῖν μαστιγούμενον; οὐ γὰρ χελώνης ἢ καράβου τὸ δέρμα περιβέβλημαι.

- Διογένης -

τὸ Εὐριπίδειον ἐκεῖνο ζηλώσεις μικρὸν ἐναλλάξας.

- Ἀγοράστης -

τὸ ποῖον;

- Διογένης -

ἡ φρήν σοι ἀλγήσει, ἡ δὲ γλῶσσα ἔσται ἀνάλ γητος.

- -
- Διογένης -

ἃ δὲ μάλιστα δεῖ προσεῖναι, ταῦτά ἐστιν ἰταμὸν χρὴ εἶναι καὶ θρασὺν καὶ λοιδορεῖσθαι πᾶσιν ἑξῆς καὶ βασιλεῦσι καὶ ἰδιώταις· οὕτω γὰρ ἀποβλέψονταί σε καὶ ἀνδρεῖον ὑπολήψονται. βάρβαρος δὲ ἡ φωνὴ ἔστω καὶ ἀπηχὲς τὸ φθέγμα καὶ ἀτεχνῶς ὅμοιον κυνί, καὶ πρόσωπον δὲ ἐντεταμένον καὶ βάδισμα τοιούτῳ προσώπῳ πρέπον, καὶ ὅλως θηριώδη τὰ πάντα καὶ ἄγρια. αἰδὼς δὲ καὶ ἐπιείκεια καὶ μετριότης ἀπέστω, καὶ τὸ ἐρυθριᾶν ἀπόξυσον τοῦ προσώπου παντελῶς. δίωκε δὲ τὰ πολυανθρωπότατα τῶν χωρίων, καὶ ἐν αὐτοῖς τούτοις μόνος καὶ ἀκοινώνητος εἶναι θέλε μὴ φίλον, μὴ ξένον προσιέμενος· κατάλυσις γὰρ τὰ τοιαῦτα τῆς ἀρχῆς. ἐν ὄψει δὲ πάντων, ἃ μηδὲ ἰδίᾳ ποιήσειεν ἄν τις, θαρρῶν ποίει, καὶ τῶν ἀφροδισίων αἱροῦ τὰ γελοιότερα, καὶ τέλος, ἤν σοι δοκῇ, πολύποδα ὠμὸν ἢ σηπίαν φαγὼν ἀπόθανε. ταύτην σοι τὴν εὐδαιμονίαν προξενοῦμεν.

- -
- Ἀγοράστης -

ἄπαγε· μιαρὰ γὰρ καὶ οὐκ ἀνθρώπινα λέγεις.

- Διογένης -

ἀλλὰ ῥᾷστά γε, ὦ οὗτος, καὶ πᾶσιν εὐχερῆ μετελθεῖν οὐ γάρ σοι δεήσει παιδείας καὶ λόγων καὶ λήρων, ἀλλʼ ἐπίτομος αὕτη σοι πρὸς δόξαν ἡ ὁδός· κἂν ἰδιώτης ᾖς, ἤτοι σκυτοδέψης ἢ ταριχοπώλης ἢ τέκτων ἢ τραπεζίτης, οὐδέν σε κωλύσει θαυμαστὸν εἴναι, ἢν μόνον ἡ ἀναίδεια καὶ τὸ θράσος παρῇ καὶ λοιδορεῖσθαι καλῶς ἐκμάθῃς.

- Ἀγοράστης -

πρὸς ταῦτα μὲν οὐ δέομαί σου. ναύτης δʼ ἂν ἴσως ἢ κηπουρὸς ἐν καιρῷ γένοιο, καὶ ταῦτα, ἢν ἐθέλῃ σε ἀποδόσθαι οὑτοσὶ τὸ μέγιστον δύʼ ὀβολῶν.

- Ἑρμῆς -

ἔχε λαβών καὶ γὰρ ἄσμενοι ἀπαλλαξόμεθα ἐνοχλοῦντος αὐτοῦ καὶ βοῶντος καὶ ἅπαντας ἁπαξαπλῶς ὑβρίζοντος καὶ ἀγορεύοντος κακῶς.

- -
- Ζεύς -

ἄλλον κάλει τὸν Κυρηναῖον, τὸν ἐν τῇ πορφυρίδι, τὸν ἐστεφανωμένον.

- Ἑρμῆς -

ἄγε δή, πρόσεχε πᾶς· πολυτελὲς τὸ χρῆμα καὶ πλουσίων δεόμενον. βίος οὗτος ἥδιστος, βίος τρισμακάριστος. τίς ἐπιθυμεῖ τρυφῆς; τίς ὠνεῖται τὸν ἁβρότατον;

- Ἀγοράστης -

ἐλθὲ σὺ καὶ λέγε ἅπερ εἰδὼς τυγχάνεις· ὠνήσομαι γάρ σε, ἢν ὠφέλιμος ᾖς.

- Ἑρμῆς +
+ Ἀγοράστης +

εὖ γε, ὦ προφῆτα· ἢν δὲ πρίωμαί σε, τίνα με τὸν τρόπον διασκήσεις;

+ Διογένης +

πρῶτον μὲν παραλαβών σε καὶ ἀποδύσας τὴν τρυφὴν καὶ ἀπορίᾳ συγκατακλείσας τριβώνιον περιβαλῶ, μετὰ δὲ πονεῖν καὶ κάμνειν καταναγκάσω χαμαὶ καθεύδοντα καὶ ὕδωρ πίνοντα καὶ ὧν ἔτυχεν ἐμπιμπλάμενον, τὰ δὲ χρήματα, ἢν ἔχῃς, ἐμοὶ πειθόμενος εἰς τὴν θάλατταν φέρων ἐμβαλεῖς, γάμου δὲ ἀμελήσεις καὶ παίδων καὶ πατρίδος, καὶ πάντα σοι ταῦτα λῆρος ἔσται, καὶ τὴν πατρῴαν οἰκίαν ἀπολιπὼν ἢ τάφον οἰκήσεις ἢ πυργίον ἔρημον ἢ καὶ πίθον· ἡ πήρα δέ σοι θέρμων ἔσται μεστὴ καὶ ὀπισθογράφων βιβλίων· καὶ οὕτως ἔχων εὐδαιμονέστερος εἶναι φήσεις τοῦ μεγάλου βασιλέως. ἢν μαστιγοῖ δέ τις ἢ στρεβλοῖ, τούτων οὐδὲν ἀνιαρὸν ἡγήσῃ.

+ Ἀγοράστης +

πῶς τοῦτο φὴς τὸ μὴ ἀλγεῖν μαστιγούμενον; οὐ γὰρ χελώνης ἢ καράβου τὸ δέρμα περιβέβλημαι.

+ Διογένης +

τὸ Εὐριπίδειον ἐκεῖνο ζηλώσεις μικρὸν ἐναλλάξας.

+ Ἀγοράστης +

τὸ ποῖον;

+ Διογένης +

ἡ φρήν σοι ἀλγήσει, ἡ δὲ γλῶσσα ἔσται ἀνάλγητος.

+ +
+ Διογένης +

ἃ δὲ μάλιστα δεῖ προσεῖναι, ταῦτά ἐστιν· ἰταμὸν χρὴ εἶναι καὶ θρασὺν καὶ λοιδορεῖσθαι πᾶσιν ἑξῆς καὶ βασιλεῦσι καὶ ἰδιώταις· οὕτω γὰρ ἀποβλέψονταί σε καὶ ἀνδρεῖον ὑπολήψονται. βάρβαρος δὲ ἡ φωνὴ ἔστω καὶ ἀπηχὲς τὸ φθέγμα καὶ ἀτεχνῶς ὅμοιον κυνί, καὶ πρόσωπον δὲ ἐντεταμένον καὶ βάδισμα τοιούτῳ προσώπῳ πρέπον, καὶ ὅλως θηριώδη τὰ πάντα καὶ ἄγρια. αἰδὼς δὲ καὶ ἐπιείκεια καὶ μετριότης ἀπέστω, καὶ τὸ ἐρυθριᾶν ἀπόξυσον τοῦ προσώπου παντελῶς. δίωκε δὲ τὰ πολυανθρωπότατα τῶν χωρίων, καὶ ἐν αὐτοῖς τούτοις μόνος καὶ ἀκοινώνητος εἶναι θέλε μὴ φίλον, μὴ ξένον προσιέμενος· κατάλυσις γὰρ τὰ τοιαῦτα τῆς ἀρχῆς. ἐν ὄψει δὲ πάντων, ἃ μηδὲ ἰδίᾳ ποιήσειεν ἄν τις, θαρρῶν ποίει, καὶ τῶν ἀφροδισίων αἱροῦ τὰ γελοιότερα, καὶ τέλος, ἤν σοι δοκῇ, πολύποδα ὠμὸν ἢ σηπίαν φαγὼν ἀπόθανε. ταύτην σοι τὴν εὐδαιμονίαν προξενοῦμεν.

+ +
+ Ἀγοράστης +

ἄπαγε· μιαρὰ γὰρ καὶ οὐκ ἀνθρώπινα λέγεις.

+ Διογένης +

ἀλλὰ ῥᾷστά γε, ὦ οὗτος, καὶ πᾶσιν εὐχερῆ μετελθεῖν· οὐ γάρ σοι δεήσει παιδείας καὶ λόγων καὶ λήρων, ἀλλʼ ἐπίτομος αὕτη σοι πρὸς δόξαν ἡ ὁδός· κἂν ἰδιώτης ᾖς, ἤτοι σκυτοδέψης ἢ ταριχοπώλης ἢ τέκτων ἢ τραπεζίτης, οὐδέν σε κωλύσει θαυμαστὸν εἴναι, ἢν μόνον ἡ ἀναίδεια καὶ τὸ θράσος παρῇ καὶ λοιδορεῖσθαι καλῶς ἐκμάθῃς.

+ Ἀγοράστης +

πρὸς ταῦτα μὲν οὐ δέομαί σου. ναύτης δʼ ἂν ἴσως ἢ κηπουρὸς ἐν καιρῷ γένοιο, καὶ ταῦτα, ἢν ἐθέλῃ σε ἀποδόσθαι οὑτοσὶ τὸ μέγιστον δύʼ ὀβολῶν.

+ Ἑρμῆς +

ἔχε λαβών· καὶ γὰρ ἄσμενοι ἀπαλλαξόμεθα ἐνοχλοῦντος αὐτοῦ καὶ βοῶντος καὶ ἅπαντας ἁπαξαπλῶς ὑβρίζοντος καὶ ἀγορεύοντος κακῶς.

+ +
+ Ζεύς +

ἄλλον κάλει τὸν Κυρηναῖον, τὸν ἐν τῇ πορφυρίδι, τὸν ἐστεφανωμένον.

+ Ἑρμῆς +

ἄγε δή, πρόσεχε πᾶς· πολυτελὲς τὸ χρῆμα καὶ πλουσίων δεόμενον. βίος οὗτος ἥδιστος, βίος τρισμακάριστος. τίς ἐπιθυμεῖ τρυφῆς; τίς ὠνεῖται τὸν ἁβρότατον;

+ Ἀγοράστης +

ἐλθὲ σὺ καὶ λέγε ἅπερ εἰδὼς τυγχάνεις· ὠνήσομαι γάρ σε, ἢν ὠφέλιμος ᾖς.

+ Ἑρμῆς

μὴ ἐνόχλει αὐτόν, ὦ βέλτιστε, μηδὲ ἀνάκρινε· μεθύει γάρ. ὥστε οὐκ ἂν ἀποκρίναιτό σοι, τὴν γλῶτταν, ὡς ὁρᾷς, διολισθάνων.

- Ἀγοράστης -

καὶ τίς ἂν εὖ φρονῶν πρίαιτο διεφθαρμένον οὕτω καὶ ἀκόλαστον ἀνδράποδον; ὅσον δὲ καὶ ἀποπνεῖ μύρων, ὡς δὲ καὶ σφαλερὸν βαδίζει καὶ παράφορον. ἀλλὰ κἂν σύ γε, ὦ Ἑρμῆ, λέγε ὁποῖα πρόσεστιν αὐτῷ καὶ ἃ μετιὼν τυγχάνει.

- Ἑρμῆς -

τὸ μὲν ὅλον, συμβιῶναι δεξιὸς καὶ συμπιεῖν ἱκανὸς καὶ κωμάσαι μετὰ αὐλητρίδος ἐπιτήδειος ἐρῶντι καὶ ἀσώτῳ δεσπότῃ· τὰ ἄλλα δὲ πεμμάτων ἐπιστήμων καὶ ὀψοποιὸς ἐμπειρότατος, καὶ ὅλως σοφιστὴς ἡδυπαθείας. ἐπαιδεύθη μὲν οὖν Ἀθήνησιν, ἐδούλευσε δὲ καὶ περὶ Σικελίαν τοῖς τυράννοις καὶ σφόδρα εὐδοκίμει παρʼ αὐτοῖς. τὸ δὲ κεφάλαιον τῆς προαιρέσεως, ἁπάντων καταφρονεῖν, ἅπασι χρῆσθαι, πανταχόθεν ἐρανίζεσθαι τὴν ἡδονήν.

- Ἀγοράστης -

ὥρα σοι ἄλλον περιβλέπειν τῶν πλουσίων τούτων καὶ πολυχρημάτων· ἐγὼ μὲν γὰρ οὐκ ἐπιτήδειος ἱλαρὸν ὠνεῖσθαι βίον.

- Ἑρμῆς -

Ἄπρατος ἔοικεν ἡμῖν οὗτος, ὦ Ζεῦ, μένειν.

- -
- Ζεύς -

μετάστησον ἄλλον παράγε· μᾶλλον δὲ τὼ δύο τούτω, τὸν γελῶντα τὸν Ἀβδηρόθεν καὶ τὸν κλάοντα τὸν ἐξ Ἐφέσου· ἅμα γὰρ αὐτὼ πεπρᾶσθαι βούλομαι.

- Ἑρμῆς -

κατάβητον ἐς τὸ μέσον. τὼ ἀρίστω βίω πωλῶ, τὼ σοφωτάτω πάντων ἀποκηρύττομεν.

 - Ἀγοράστης -

. ὦ Ζεῦ τῆς ἐναντιότητος. ὁ μὲν οὐ διαλείπει γελῶν, ὁ δέ τινα ἔοικε πενθεῖν δακρύει γοῦν τὸ παράπαν. τί ταῦτα, ὦ οὗτος; τί γελᾷς;

- Δημόκριτος -

ἐρωτᾷς; ὅτι μοι γελοῖα πάντα δοκέει τὰ πρήγματα ὑμέων καὶ αὐτοὶ ὑμέες.

- Ἀγοράστης -

πῶς λέγεις; καταγελᾷς ἡμῶν ἁπάντων καὶ παρʼ οὐδὲν τίθεσαι τὰ ἡμέτερα πράγματα;

- Δημόκριτος -

ὧδε ἔχει· σπουδαῖον γὰρ ἐν αὐτέοισιν οὐδέν, κενεὰ δὲ πάντα καὶ ἀτόμων φορὴ καὶ ἀπειρίη.

- Ἀγοράστης -

οὐ μὲν οὖν, ἀλλὰ σὺ κενὸς ὡς ἀληθῶς καὶ ἄπειρος.

- -
- Ἀγοράστης -

ὢ τῆς ὕβρεως, οὐ παύσῃ γελῶν; σὺ δὲ τί κλάεις, ὦ βέλτιστε; πολὺ γὰρ οἶμαι κάλλιον σοὶ προσλαλεῖν.

- Ἡράκλειτος -

ἡγέομαι γάρ, ὦ ξεῖνε, τὰ ἀνθρωπήϊα πρήγματα ὀϊζυρὰ καὶ δακρυώδεα καὶ οὐδὲν αὐτέων ὅ τι μὴ ἐπικήριον τὸ δὴ οἰκτείρω τε σφέας καὶ ὀδύρομαι, καὶ τὰ μὲν παρεόντα οὐ δοκέω μεγάλα, τὰ δὲ ὑστέρῳ χρόνῳ ἐσόμενα πάμπαν ἀνιηρά, λέγω δὲ τὰς ἐκπυρώσιας καὶ τὴν τοῦ ὅλου συμφορὴν ταῦτα ὀδύρομαι καὶ ὅτι ἔμπεδον οὐδέν, ἀλλʼ ὅκως ἐς κυκεῶνα τὰ πάντα συνειλέονται καί ἐστι τὠυτὸ τέρψις ἀτερψίη, γνῶσις ἀγνωσίη, μέγα μικρόν, ἄνω κάτω περιχωρέοντα καὶ ἀμειβόμενα ἐν τῇ τοῦ αἰῶνος παιδιῇ.

- Ἀγοράστης -

τί γὰρ ὁ αἰών ἐστι;

- Ἡράκλειτος -

παῖς παίζων, πεσσεύων, διαφερόμενος, συμφερόμενος.

- Ἀγοράστης -

τί δὲ ἄνθρωποι;

- Ἡράκλειτος -

θεοὶ θνητοί.

- Ἀγοράστης -

τί δὲ θεοί;

- Ἡράκλειτος -

ἄνθρωποι ἀθάνατοι.

- Ἀγοράστης -

αἰνίγματα λέγεις, ὦ οὗτος, ἢ γρίφους συντίθης; ἀτεχνῶς γὰρ ὥσπερ ὁ Λοξίας οὐδὲν ἀποσαφεῖς.

- Ἡράκλειτος -

οὐδὲν γάρ μοι μέλει ὑμέων.

- Ἀγοράστης -

τοιγαροῦν οὐδὲ ὠνήσεταὶ σέ τις εὖ φρονῶν.

- Ἡράκλειτος + Ἀγοράστης +

καὶ τίς ἂν εὖ φρονῶν πρίαιτο διεφθαρμένον οὕτω καὶ ἀκόλαστον ἀνδράποδον; ὅσον δὲ καὶ ἀποπνεῖ μύρων, ὡς δὲ καὶ σφαλερὸν βαδίζει καὶ παράφορον. ἀλλὰ κἂν σύ γε, ὦ Ἑρμῆ, λέγε ὁποῖα πρόσεστιν αὐτῷ καὶ ἃ μετιὼν τυγχάνει.

+ Ἑρμῆς +

τὸ μὲν ὅλον, συμβιῶναι δεξιὸς καὶ συμπιεῖν ἱκανὸς καὶ κωμάσαι μετὰ αὐλητρίδος ἐπιτήδειος ἐρῶντι καὶ ἀσώτῳ δεσπότῃ· τὰ ἄλλα δὲ πεμμάτων ἐπιστήμων καὶ ὀψοποιὸς ἐμπειρότατος, καὶ ὅλως σοφιστὴς ἡδυπαθείας. ἐπαιδεύθη μὲν οὖν Ἀθήνησιν, ἐδούλευσε δὲ καὶ περὶ Σικελίαν τοῖς τυράννοις καὶ σφόδρα εὐδοκίμει παρʼ αὐτοῖς. τὸ δὲ κεφάλαιον τῆς προαιρέσεως, ἁπάντων καταφρονεῖν, ἅπασι χρῆσθαι, πανταχόθεν ἐρανίζεσθαι τὴν ἡδονήν.

+ Ἀγοράστης +

ὥρα σοι ἄλλον περιβλέπειν τῶν πλουσίων τούτων καὶ πολυχρημάτων· ἐγὼ μὲν γὰρ οὐκ ἐπιτήδειος ἱλαρὸν ὠνεῖσθαι βίον.

+ Ἑρμῆς +

Ἄπρατος ἔοικεν ἡμῖν οὗτος, ὦ Ζεῦ, μένειν.

+ +
+ Ζεύς +

Μετάστησον· ἄλλον παράγε· μᾶλλον δὲ τὼ δύο τούτω, τὸν γελῶντα τὸν Ἀβδηρόθεν καὶ τὸν κλάοντα τὸν ἐξ Ἐφέσου· ἅμα γὰρ αὐτὼ πεπρᾶσθαι βούλομαι.

+ Ἑρμῆς +

κατάβητον ἐς τὸ μέσον. τὼ ἀρίστω βίω πωλῶ, τὼ σοφωτάτω πάντων ἀποκηρύττομεν.

 + Ἀγοράστης +

ὦ Ζεῦ τῆς ἐναντιότητος. ὁ μὲν οὐ διαλείπει γελῶν, ὁ δέ τινα ἔοικε πενθεῖν· δακρύει γοῦν τὸ παράπαν. τί ταῦτα, ὦ οὗτος; τί γελᾷς;

+ Δημόκριτος +

ἐρωτᾷς; ὅτι μοι γελοῖα πάντα δοκέει τὰ πρήγματα ὑμέων καὶ αὐτοὶ ὑμέες.

+ Ἀγοράστης +

πῶς λέγεις; καταγελᾷς ἡμῶν ἁπάντων καὶ παρʼ οὐδὲν τίθεσαι τὰ ἡμέτερα πράγματα;

+ Δημόκριτος +

ὧδε ἔχει· σπουδαῖον γὰρ ἐν αὐτέοισιν οὐδέν, κενεὰ δὲ πάντα καὶ ἀτόμων φορὴ καὶ ἀπειρίη.

+ Ἀγοράστης +

οὐ μὲν οὖν, ἀλλὰ σὺ κενὸς ὡς ἀληθῶς καὶ ἄπειρος.

+ +
+ Ἀγοράστης +

ὢ τῆς ὕβρεως, οὐ παύσῃ γελῶν; σὺ δὲ τί κλάεις, ὦ βέλτιστε; πολὺ γὰρ οἶμαι κάλλιον σοὶ προσλαλεῖν.

+ Ἡράκλειτος +

ἡγέομαι γάρ, ὦ ξεῖνε, τὰ ἀνθρωπήϊα πρήγματα ὀϊζυρὰ καὶ δακρυώδεα καὶ οὐδὲν αὐτέων ὅ τι μὴ ἐπικήριον· τὸ δὴ οἰκτείρω τε σφέας καὶ ὀδύρομαι, καὶ τὰ μὲν παρεόντα οὐ δοκέω μεγάλα, τὰ δὲ ὑστέρῳ χρόνῳ ἐσόμενα πάμπαν ἀνιηρά, λέγω δὲ τὰς ἐκπυρώσιας καὶ τὴν τοῦ ὅλου συμφορήν· ταῦτα ὀδύρομαι καὶ ὅτι ἔμπεδον οὐδέν, ἀλλʼ ὅκως ἐς κυκεῶνα τὰ πάντα συνειλέονται καί ἐστι τὠυτὸ τέρψις ἀτερψίη, γνῶσις ἀγνωσίη, μέγα μικρόν, ἄνω κάτω περιχωρέοντα καὶ ἀμειβόμενα ἐν τῇ τοῦ αἰῶνος παιδιῇ.

+ Ἀγοράστης +

τί γὰρ ὁ αἰών ἐστι;

+ Ἡράκλειτος +

παῖς παίζων, πεσσεύων, διαφερόμενος, συμφερόμενος.

+ Ἀγοράστης +

τί δὲ ἄνθρωποι;

+ Ἡράκλειτος +

θεοὶ θνητοί.

+ Ἀγοράστης +

τί δὲ θεοί;

+ Ἡράκλειτος +

ἄνθρωποι ἀθάνατοι.

+ Ἀγοράστης +

αἰνίγματα λέγεις, ὦ οὗτος, ἢ γρίφους συντίθης; ἀτεχνῶς γὰρ ὥσπερ ὁ Λοξίας οὐδὲν ἀποσαφεῖς.

+ Ἡράκλειτος +

οὐδὲν γάρ μοι μέλει ὑμέων.

+ Ἀγοράστης +

τοιγαροῦν οὐδὲ ὠνήσεταί σέ τις εὖ φρονῶν.

+ Ἡράκλειτος

ἐγὼ δὲ κέλομαι πᾶσιν ἡβηδὸν οἰμώζειν, τοῖσιν ὠνεομένοισι καὶ τοῖσιν οὐκ ὠνεομένοισι.

- Ἀγοράστης -

τουτὶ τὸ κακὸν οὐ πόρρω μελαγχολίας ἐστὶν οὐδέτερον δὲ ὅμως αὐτῶν ἔγωγε ὠνήσομαι.

- Ἑρμῆς -

ἄπρατοι καὶ οὗτοι μένουσιν.

- Ζεύς -

ἄλλον ἀποκήρυττε.

- -
- Ἑρμῆς -

βούλει τὸν Ἀθηναῖον ἐκεῖνον, τὸν στωμύλον;

- Ζεύς -

πάνυ μὲν οὖν.

- Ἑρμῆς -

δεῦρο ἐλθὲ συ. βίον ἀγαθὸν καὶ συνετὸν ἀποκηρύττομεν. τίς ὠνεῖται τὸν ἱερώτατον;

- Ἀγοράστης -

εἰπέ μοι, τί μάλιστα εἰδὼς τυγχάνεις;

- Σωκράτης -

παιδεραστής εἰμι καὶ σοφὸς τὰ ἐρωτικά.

- Ἀγοράστης -

πῶς οὖν ἐγὼ πρίωμαί σε; παιδαγωγοῦ γὰρ ἐδεόμην τῷ παιδὶ καλῷ ὄντι μοι.

- Σωκράτης -

τίς δʼ ἂν ἐπιτηδειότερος ἐμοῦ γένοιτο συνεῖναι καλῷ; καὶ γὰρ οὐ τῶν σωμάτων ἐραστής εἰμι, τὴν ψυχὴν δὲ ἡγοῦμαι καλήν. ἀμέλει κἂν ὑπὸ ταὐτὸν ἱμάτιόν μοι κατακέωνται, ἀκούσει αὐτῶν λεγόντων μηδὲν ὑπʼ ἐμοῦ δεινὸν παθεῖν.

- Ἀγοράστης -

ἄπιστα λέγεις, τὸ παιδεραστὴν ὄντα μὴ πέρα τῆς ψυχῆς πολυπραγμονεῖν, καὶ ταῦτα ἐπʼ ἐξουσίας, ὑπὸ τῷ αὐτῷ ἱματίῳ κατακείμενον.

- -
- Σωκράτης -

καὶ μὴν ὀμνύω γέ σοι τὸν κύνα καὶ τὴν πλάτανον οὕτω ταῦτα ἔχειν.

- Ἀγοράστης -

Ἡράκλεις τῆς ἀτοπίας τῶν θεῶν.

- Σωκράτης -

τί σὺ λέγεις; οὐ δοκεῖ σοι ὁ κύων εἶναι θεός; οὐχ ὁρᾷς τὸν Ἄνουβιν ἐν Αἰγύπτῳ ὅσος; καὶ τὸν ἐν οὐρανῷ Σείριον καὶ τὸν παρὰ τοῖς κάτω Κέρβερον;

- -
- Ἀγοράστης -

Εὖ λέγεις, ἐγὼ δὲ διημάρτανον. ἀλλὰ τίνα βιοῖς τὸν τρόπον;

- Σωκράτης -

οἰκῶ μὲν ἐμαυτῷ τινα πόλιν ἀναπλάσας, χρῶμαι δὲ πολιτείᾳ ξένῃ καὶ νόμους νομίζω τοὺς ἐμούς.

- Ἀγοράστης -

ἓν ἐβουλόμην ἀκοῦσαι τῶν δογμάτων.

- Σωκράτης -

ἄκουε δὴ τὸ μέγιστον, ὃ περὶ τῶν γυναικῶν μοι δοκεῖ· μηδεμίαν αὐτῶν μηδενὸς εἶναι μόνου, παντὶ δὲ μετεῖναι τῷ βουλομένῳ τοῦ γάμου.

- Ἀγοράστης -

τοῦτο φής, ἀνῃρῆσθαι τοὺς περὶ μοιχείας νόμους;

- Σωκράτης -

νὴ Δία, καὶ ἁπλῶς γε πᾶσαν τὴν περὶ τὰ τοιαῦτα μικρολογίαν.

- Ἀγοράστης -

τί δὲ περὶ τῶν ἐν ὥρᾳ παίδων σοι δοκεῖ;

- Σωκράτης -

καὶ οὗτοι ἔσονται τοῖς ἀρίστοις ἆθλον φιλῆσαι λαμπρόν τι καὶ νεανικὸν ἐργασαμένοις.

-
- -
- Ἀγοράστης -

βαβαὶ τῆς φιλοδωρίας. τῆς δὲ σοφίας τί σοι τὸ κεφάλαιον;

- Σωκράτης -

; αἱ ἰδέαι καὶ τὰ τῶν ὄντων παραδείγματα· ὁπόσα γὰρ δὴ ὁρᾷς, τὴν γῆν, τὰ ἐπὶ γῆς, τὸν οὐρανόν, τὴν θάλατταν, ἁπάντων τούτων εἰκόνες ἀφανεῖς ἑστᾶσιν ἔξω τῶν ὅλων.

- Ἀγοράστης -

ποῦ δʼ ἑστᾶσιν;

- Σωκράτης -

οὐδαμοῦ· εἰ γάρ που εἶεν, οὐκ ἂν εἶεν.

- Ἀγοράστης + Ἀγοράστης +

τουτὶ τὸ κακὸν οὐ πόρρω μελαγχολίας ἐστίν· οὐδέτερον δὲ ὅμως αὐτῶν ἔγωγε ὠνήσομαι.

+ Ἑρμῆς +

ἄπρατοι καὶ οὗτοι μένουσιν.

+ Ζεύς +

ἄλλον ἀποκήρυττε.

+ +
+ Ἑρμῆς +

βούλει τὸν Ἀθηναῖον ἐκεῖνον, τὸν στωμύλον;

+ Ζεύς +

πάνυ μὲν οὖν.

+ Ἑρμῆς +

δεῦρο ἐλθὲ σύ. βίον ἀγαθὸν καὶ συνετὸν ἀποκηρύττομεν. τίς ὠνεῖται τὸν ἱερώτατον;

+ Ἀγοράστης +

εἰπέ μοι, τί μάλιστα εἰδὼς τυγχάνεις;

+ Σωκράτης +

παιδεραστής εἰμι καὶ σοφὸς τὰ ἐρωτικά.

+ Ἀγοράστης +

πῶς οὖν ἐγὼ πρίωμαί σε; παιδαγωγοῦ γὰρ ἐδεόμην τῷ παιδὶ καλῷ ὄντι μοι.

+ Σωκράτης +

τίς δʼ ἂν ἐπιτηδειότερος ἐμοῦ γένοιτο συνεῖναι καλῷ; καὶ γὰρ οὐ τῶν σωμάτων ἐραστής εἰμι, τὴν ψυχὴν δὲ ἡγοῦμαι καλήν. ἀμέλει κἂν ὑπὸ ταὐτὸν ἱμάτιόν μοι κατακέωνται, ἀκούσει αὐτῶν λεγόντων μηδὲν ὑπʼ ἐμοῦ δεινὸν παθεῖν.

+ Ἀγοράστης +

ἄπιστα λέγεις, τὸ παιδεραστὴν ὄντα μὴ πέρα τῆς ψυχῆς πολυπραγμονεῖν, καὶ ταῦτα ἐπʼ ἐξουσίας, ὑπὸ τῷ αὐτῷ ἱματίῳ κατακείμενον.

+ +
+ Σωκράτης +

καὶ μὴν ὀμνύω γέ σοι τὸν κύνα καὶ τὴν πλάτανον οὕτω ταῦτα ἔχειν.

+ Ἀγοράστης +

Ἡράκλεις τῆς ἀτοπίας τῶν θεῶν.

+ Σωκράτης +

τί σὺ λέγεις; οὐ δοκεῖ σοι ὁ κύων εἶναι θεός; οὐχ ὁρᾷς τὸν Ἄνουβιν ἐν Αἰγύπτῳ ὅσος; καὶ τὸν ἐν οὐρανῷ Σείριον καὶ τὸν παρὰ τοῖς κάτω Κέρβερον;

+ +
+ Ἀγοράστης +

Εὖ λέγεις, ἐγὼ δὲ διημάρτανον. ἀλλὰ τίνα βιοῖς τὸν τρόπον;

+ Σωκράτης +

οἰκῶ μὲν ἐμαυτῷ τινα πόλιν ἀναπλάσας, χρῶμαι δὲ πολιτείᾳ ξένῃ καὶ νόμους νομίζω τοὺς ἐμούς.

+ Ἀγοράστης +

ἓν ἐβουλόμην ἀκοῦσαι τῶν δογμάτων.

+ Σωκράτης +

ἄκουε δὴ τὸ μέγιστον, ὃ περὶ τῶν γυναικῶν μοι δοκεῖ· μηδεμίαν αὐτῶν μηδενὸς εἶναι μόνου, παντὶ δὲ μετεῖναι τῷ βουλομένῳ τοῦ γάμου.

+ Ἀγοράστης +

τοῦτο φής, ἀνῃρῆσθαι τοὺς περὶ μοιχείας νόμους;

+ Σωκράτης +

νὴ Δία, καὶ ἁπλῶς γε πᾶσαν τὴν περὶ τὰ τοιαῦτα μικρολογίαν.

+ Ἀγοράστης +

τί δὲ περὶ τῶν ἐν ὥρᾳ παίδων σοι δοκεῖ;

+ Σωκράτης +

καὶ οὗτοι ἔσονται τοῖς ἀρίστοις ἆθλον φιλῆσαι λαμπρόν τι καὶ νεανικὸν ἐργασαμένοις.

+
+ +
+ Ἀγοράστης +

βαβαὶ τῆς φιλοδωρίας. τῆς δὲ σοφίας τί σοι τὸ κεφάλαιον;

+ Σωκράτης +

αἱ ἰδέαι καὶ τὰ τῶν ὄντων παραδείγματα· ὁπόσα γὰρ δὴ ὁρᾷς, τὴν γῆν, τὰ ἐπὶ γῆς, τὸν οὐρανόν, τὴν θάλατταν, ἁπάντων τούτων εἰκόνες ἀφανεῖς ἑστᾶσιν ἔξω τῶν ὅλων.

+ Ἀγοράστης +

ποῦ δὲ ἑστᾶσιν;

+ Σωκράτης +

οὐδαμοῦ· εἰ γάρ που εἶεν, οὐκ ἂν εἶεν.

+ Ἀγοράστης

οὐχ ὁρῶ ταῦθʼ ἅπερ λέγεις τὰ παραδείγματα.

- Σωκράτης -

εἰκότως· τυφλὸς γὰρ εἶ τῆς ψυχῆς τὸν ὀφθαλμόν. ἐγὼ δὲ πάντων ὁρῶ εἰκόνας καὶ σὲ ἀφανῆ κἀμὲ ἄλλον, καὶ ὅλως διπλᾶ πάντα.

- Ἀγοράστης -

τοιγαροῦν ὠνητέος εἶ σοφὸς καὶ ὀξυδερκής τις ὤν. φέρε ἴδω τί καὶ πράξεις με ὑπὲρ αὐτοῦ σύ;

- Ἑρμῆς -

δὸς δύο τάλαντα.

- Ἀγοράστης -

Ὠνησάμην ὅσου φής. τἀργύριον μέντοι εἰς αὖθις καταβαλῶ.

- -
- Ἑρμῆς -

τί σοι τοὔνομα;

- Ἀγοράστης -

Δίων Συρακούσιος.

- Ἑρμῆς -

ἄγε λαβὼν ἀγαθῇ τύχῃ. τὸν Ἐπικούρειον σὲ ἤδη καλῶ. τίς ὠνήσεται τοῦτον; ἔστι μὲν τοῦ γελῶντος ἐκείνου μαθητὴς καὶ τοῦ μεθύοντος, οὓς μικρῷ πρόσθεν ἀπεκηρύττομεν. ἓν δὲ πλέον οἶδεν αὐτῶν, παρʼ ὅσον δυσσεβέστερος τυγχάνει· τὰ δὲ ἄλλα ἡδὺς καὶ λιχνείᾳ φίλος.

- Ἀγοράστης -

τίς ἡ τιμή;

- Ἑρμῆς + Σωκράτης +

εἰκότως· τυφλὸς γὰρ εἶ τῆς ψυχῆς τὸν ὀφθαλμόν. ἐγὼ δὲ πάντων ὁρῶ εἰκόνας καὶ σὲ ἀφανῆ κἀμὲ ἄλλον, καὶ ὅλως διπλᾶ πάντα.

+ Ἀγοράστης +

τοιγαροῦν ὠνητέος εἶ σοφὸς καὶ ὀξυδερκής τις ὤν. φέρε ἴδω τί καὶ πράξεις με ὑπὲρ αὐτοῦ σύ;

+ Ἑρμῆς +

δὸς δύο τάλαντα.

+ Ἀγοράστης +

Ὠνησάμην ὅσου φής. τἀργύριον μέντοι εἰς αὖθις καταβαλῶ.

+ +
+ Ἑρμῆς +

τί σοι τοὔνομα;

+ Ἀγοράστης +

Δίων Συρακούσιος.

+ Ἑρμῆς +

ἄγε λαβὼν ἀγαθῇ τύχῃ. τὸν Ἐπικούρειον σὲ ἤδη καλῶ. τίς ὠνήσεται τοῦτον; ἔστι μὲν τοῦ γελῶντος ἐκείνου μαθητὴς καὶ τοῦ μεθύοντος, οὓς μικρῷ πρόσθεν ἀπεκηρύττομεν. ἓν δὲ πλέον οἶδεν αὐτῶν, παρʼ ὅσον δυσσεβέστερος τυγχάνει· τὰ δὲ ἄλλα ἡδὺς καὶ λιχνείᾳ φίλος.

+ Ἀγοράστης +

τίς ἡ τιμή;

+ Ἑρμῆς

δύο μναῖ.

- Ἀγοράστης -

λάμβανε· τὸ δεῖνα δέ, ὅπως εἰδῶ, τίσι χαίρει τῶν ἐδεσμάτων;

- Ἑρμῆς -

τὰ γλυκέα σιτεῖται καὶ τὰ μελιτώδη καὶ μάλιστά γε τὰς ἰσχάδας.

- Ἀγοράστης -

χαλεπὸν οὐδέν ὠνησόμεθα γὰρ αὐτῷ παλάθας τῶν Καρικῶν.

- -
- Ζεύς -

ἄλλον κάλει, τὸν ἐν χρῷ κουρίαν ἐκεῖνον, τὸν σκυθρωπόν, τὸν ἀπὸ τῆς στοᾶς.

- Ἑρμῆς -

εὖ λέγεις· ἐοίκασι γὰρ πολύ τι πλῆθος αὐτὸν περιμένειν τῶν ἐπὶ τὴν ἀγορὰν ἀπηντηκότων. αὐτὴν τὴν ἀρετὴν πωλῶ, τῶν βίων τὸν τελειότατον. τίς ἅπαντα μόνος εἰδέναι θέλει;

- Ἀγοράστης -

πῶς τοῦτο φής;

- Ἑρμῆς -

ὅτι μόνος οὗτος σοφός, μόνος καλός, μόνος δίκαιος ἀνδρεῖος βασιλεὺς ῥήτωρ πλούσιος νομοθέτης καὶ τὰ ἄλλα ὁπόσα ἐστίν.

- Ἀγοράστης + Ἀγοράστης +

λάμβανε· τὸ δεῖνα δέ, ὅπως εἰδῶ, τίσι χαίρει τῶν ἐδεσμάτων;

+ Ἑρμῆς +

τὰ γλυκέα σιτεῖται καὶ τὰ μελιτώδη καὶ μάλιστά γε τὰς ἰσχάδας.

+ Ἀγοράστης +

χαλεπὸν οὐδέν· ὠνησόμεθα γὰρ αὐτῷ παλάθας τῶν Καρικῶν.

+ +
+ Ζεύς +

ἄλλον κάλει, τὸν ἐν χρῷ κουρίαν ἐκεῖνον, τὸν σκυθρωπόν, τὸν ἀπὸ τῆς στοᾶς.

+ Ἑρμῆς +

εὖ λέγεις· ἐοίκασι γὰρ πολύ τι πλῆθος αὐτὸν περιμένειν τῶν ἐπὶ τὴν ἀγορὰν ἀπηντηκότων. αὐτὴν τὴν ἀρετὴν πωλῶ, τῶν βίων τὸν τελειότατον. τίς ἅπαντα μόνος εἰδέναι θέλει;

+ Ἀγοράστης +

πῶς τοῦτο φής;

+ Ἑρμῆς +

ὅτι μόνος οὗτος σοφός, μόνος καλός, μόνος δίκαιος ἀνδρεῖος βασιλεὺς ῥήτωρ πλούσιος νομοθέτης καὶ τὰ ἄλλα ὁπόσα ἐστίν.

+ Ἀγοράστης

οὐκοῦν καὶ μάγειρος μόνος, καὶ νὴ Δία γε σκυτοδέψης ἢ τέκτων καὶ τὰ τοιαῦτα;

- Ἑρμῆς -

ἔοικεν.

- -
- Ἀγοράστης -

ἐλθέ, ὦγαθέ, καὶ λέγε πρὸς τὸν ὠνητὴν ἐμὲ ποῖός τις εἶ, καὶ πρῶτον εἰ οὐκ ἄχθῃ πιπρασκόμενος καὶ δοῦλος ὤν.

- Χρύσιππος -

οὐδαμῶς· οὐ γὰρ ἐφʼ ἡμῖν ταῦτά ἐστιν. ἃ δὲ οὐκ ἐφʼ ἡμῖν, ἀδιάφορα εἶναι συμβέβηκεν.

- Ἀγοράστης -

οὐ μανθάνω ᾗ καὶ λέγεις.

- Χρύσιππος -

τί φής; οὐ μανθάνεις ὅτι τῶν τοιούτων τὰ μέν ἐστι προηγμένα, τὰ δʼ ἀνάπαλιν ἀποπροηγμένα;

- Ἀγοράστης -

οὐδὲ νῦν μανθάνω.

- Χρύσιππος -

εἰκότως· οὐ γὰρ εἶ συνήθης τοῖς ἡμετέροις ὀνόμασιν οὐδὲ τὴν καταληπτικὴν φαντασίαν ἔχεις, ὁ δὲ σπουδαῖος ὁ τὴν λογικὴν θεωρίαν ἐκμαθὼν οὐ μόνον ταῦτα οἶδεν, ἀλλὰ καὶ σύμβαμα καὶ παρασύμβαμα ὁποῖα καὶ ὁπόσον ἀλλήλων διαφέρει.

- Ἀγοράστης -

πρὸς τῆς σοφίας, μὴ φθονήσῃς κἂν τοῦτο εἰπεῖν, τί τὸ σύμβαμα καὶ τὸ παρασύμβαμα· καὶ γὰρ οὐκ οἶδʼ ὅπως ἐπλήγην ὑπὸ τοῦ ῥυθμοῦ τῶν ὀνομάτων.

- Χρύσιππος -

ἀλλʼ οὐδεὶς φθόνος· ἢν γάρ τις χωλὸς ὢν αὐτῷ ἐκείνῳ τῷ χωλῷ ποδὶ προσπταίσας λίθῳ τραῦμα, ἐξ ἀφανοῦς λάβῃ, ὁ τοιοῦτος εἶχε μὲν δήπου σύμβαμα τὴν χωλείαν, τὸ τραῦμα δὲ παρασύμβαμα προσέλαβεν.

- -
- Ἀγοράστης -

ὢ τῆς ἀγχινοίας. τί δὲ ἄλλο μάλιστα φὴς εἰδέναι;

- Χρύσιππος -

τὰς τῶν λόγων πλεκτάνας αἷς συμποδίζω τοὺς προσομιλοῦντας καὶ ἀποφράττω καὶ σιωπᾶν ποιῶ, φιμὸν ἀτεχνῶς;αὐτοῖς περιτιθείς· ὄνομα δὲ τῇ δυνάμει ταύτῃ ὁ ἀοίδιμος συλλογισμός.

- Ἀγοράστης -

Ἡράκλεις, ἄμαχόν τινα καὶ βίαιον λέγεις.

- Χρύσιππος -

σκόπει γοῦν ἔστι σοι παιδίον;

- Ἀγοράστης -

τί μήν;

- Χρύσιππος -

τοῦτο ἤν πως κροκόδειλος ἁρπάσῃ πλησίον τοῦ ποταμοῦ πλαζόμενον εὑρών, κᾆτά σοι ἀποδώσειν ὑπισχνῆται αὐτό, ἢν εἴπῃς τἀληθὲς ὅ τι δέδοκται αὐτῷ περὶ τῆς ἀποδόσεως τοῦ βρέφους, τί φήσεις αὐτὸν ἐγνωκέναι;

- Ἀγοράστης -

δυσαπόκριτον ἐρωτᾷς. ἀπορῶ γὰρ ὁπότερον εἰπὼν ἀπολάβοιμι. ἀλλὰ σὺ πρὸς Διὸς ἀποκρινάμενος ἀνάσωσαί μοι τὸ παιδίον, μὴ καὶ φθάσῃ αὐτὸ καταπιών.

- Χρύσιππος -

θάρρει· καὶ ἄλλα γάρ σε διδάξομαι θαυμασιώτερα.

- Ἀγοράστης -

τὰ ποῖα;

- Χρύσιππος -

τὸν θερίζοντα καὶ τὸν κυριεύοντα καὶ ἐπὶ πᾶσι τὴν Ἠλέκτραν καὶ τὸν ἐγκεκαλυμμένον.

- Ἀγοράστης -

τίνα τοῦτον τὸν ἐγκεκαλυμμένον ἢ τίνα τὴν Ἠλέκτραν λέγεις;

- Χρύσιππος -

Ἠλέκτραν μὲν ἐκείνην τὴν πάνυ, τὴν Ἀγαμέμνονος, ἣ τὰ αὐτὰ οἶδέ τε ἅμα καὶ οὐκ οἶδε· παρεστῶτος γὰρ αὐτῇ τοῦ Ὀρέστου ἔτι ἀγνῶτος οἶδε μὲν Ὀρέστην, ὅτι ἀδελφὸς αὐτῆς, ὅτι δὲ οὗτος Ὀρέστης ἀγνοεῖ. τὸν δʼ αὖ ἐγκεκαλυμμένον καὶ πάνυ θαυμαστὸν ἀκούσῃ λόγον ἀπόκριναι γάρ μοι, τὸν πατέρα οἶσθα τὸν σεαυτοῦ;

- Ἀγοράστης -

ναί.

- Χρύσιππος -

τί οὖν; ἤν σοι παραστήσας τινὰ ἐγκεκαλυμμένον ἔρωμαι, τοῦτον οἶσθα; τί φήσεις;

- Ἀγοράστης -

δηλαδὴ ἀγνοεῖν.

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- Χρύσιππος -

ἀλλὰ μὴν αὐτὸς οὗτος ἦν ὁ πατήρ ὁ σός· ὥστε εἰ τοῦτον ἀγνοεῖς, δῆλος εἶ τὸν πατέρα τὸν σὸν ἀγνοῶν.

- Ἀγοράστης -

οὐ μὲν οὖν ἀλλʼ ἀποκαλύψας αὐτὸν εἴσομαι τὴν ἀλήθειαν. ὅμως δʼ οὖν τί σοι τῆς σοφίας τὸ τέλος, ἢ τί πράξεις πρὸς τὸ ἀκρότατον τῆς ἀρετῆς ἀφικόμενος;

- Χρύσιππος -

περὶ τὰ πρῶτα κατὰ φύσιν τότε γενήσομαι, λέγω δὲ πλοῦτον, ὑγίειαν καὶ τὰ τοιαῦτα. πρότερον δὲ ἀνάγκη πολλὰ προπονῆσαι λεπτογράφοις βιβλίοις παραθήγοντα τὴν ὄψιν καὶ σχόλια συναγείροντα καὶ σολοικισμῶν ἐμπιπλάμενον καὶ ἀτόπων ῥημάτων καὶ τὸ κεφάλαιον, οὐ θέμις γενέσθαι σοφόν, ἢν μὴ τρὶς ἐφεξῆς τοῦ ἐλλεβόρου πίῃς.

- Ἀγοράστης -

γενναῖά σου ταῦτα καὶ δεινῶς ἀνδρικά. τὸ δὲ Γνίφωνα εἶναι καὶ τοκογλύφον — καὶ γὰρ τάδε ὁρῶ σοι προσόντα — τί φῶμεν, ἀνδρὸς ἤδη πεπωκότος τὸν ἐλλέβορον καὶ τελείου πρὸς ἀρετήν;

- Χρύσιππος -

ναί· μόνῳ γοῦν τὸ δανείζειν πρέποι ἂν τῷ σοφῷ· ἐπεὶ γὰρ ἴδιον αὐτοῦ συλλογίζεσθαι, τὸ δανείζειν δὲ καὶ λογίζεσθαι τοὺς τόκους πλησίον εἶναι δοκεῖ τῷ συλλογίζεσθαι, μόνου ἂν εἴη τοῦ σπουδαίου καθάπερ ἐκεῖνο καὶ τοῦτο, καὶ οὐ μόνον γε ἁπλοῦς, ὥσπερ οἱ ἄλλοι, τοὺς τόκους, ἀλλὰ καὶ τούτων ἑτέρους τόκους λαμβάνειν ἢ γὰρ ἀγνοεῖς ὅτι τῶν τόκων οἱ μέν εἰσι πρῶτοί τινες, οἱ δὲ δεύτεροι, καθάπερ αὐτῶν ἐκείνων ἀπόγονοι; ὁρᾷς δὲ δὴ καὶ τὸν συλλογισμὸν ὁποῖά φησιν εἰ τὸν πρῶτον τόκον λήψεται, λήψεται καὶ τὸν δεύτερον ἀλλὰ μὴν τὸν πρῶτον λήψεται, λήψεται ἄρα καὶ τὸν δεύτερον.

- -
- Ἀγοράστης + Ἑρμῆς +

ἔοικεν.

+ +
+ Ἀγοράστης +

ἐλθέ, ὦγαθέ, καὶ λέγε πρὸς τὸν ὠνητὴν ἐμὲ ποῖός τις εἶ, καὶ πρῶτον εἰ οὐκ ἄχθῃ πιπρασκόμενος καὶ δοῦλος ὤν.

+ Χρύσιππος +

οὐδαμῶς· οὐ γὰρ ἐφʼ ἡμῖν ταῦτά ἐστιν. ἃ δὲ οὐκ ἐφʼ ἡμῖν, ἀδιάφορα εἶναι συμβέβηκεν.

+ Ἀγοράστης +

οὐ μανθάνω ᾗ καὶ λέγεις.

+ Χρύσιππος +

τί φής; οὐ μανθάνεις ὅτι τῶν τοιούτων τὰ μέν ἐστι προηγμένα, τὰ δʼ ἀνάπαλιν ἀποπροηγμένα;

+ Ἀγοράστης +

οὐδὲ νῦν μανθάνω.

+ Χρύσιππος +

εἰκότως· οὐ γὰρ εἶ συνήθης τοῖς ἡμετέροις ὀνόμασιν οὐδὲ τὴν καταληπτικὴν φαντασίαν ἔχεις, ὁ δὲ σπουδαῖος ὁ τὴν λογικὴν θεωρίαν ἐκμαθὼν οὐ μόνον ταῦτα οἶδεν, ἀλλὰ καὶ σύμβαμα καὶ παρασύμβαμα ὁποῖα καὶ ὁπόσον ἀλλήλων διαφέρει.

+ Ἀγοράστης +

πρὸς τῆς σοφίας, μὴ φθονήσῃς κἂν τοῦτο εἰπεῖν, τί τὸ σύμβαμα καὶ τὸ παρασύμβαμα· καὶ γὰρ οὐκ οἶδʼ ὅπως ἐπλήγην ὑπὸ τοῦ ῥυθμοῦ τῶν ὀνομάτων.

+ Χρύσιππος +

ἀλλʼ οὐδεὶς φθόνος· ἢν γάρ τις χωλὸς ὢν αὐτῷ ἐκείνῳ τῷ χωλῷ ποδὶ προσπταίσας λίθῳ τραῦμα ἐξ ἀφανοῦς λάβῃ, ὁ τοιοῦτος εἶχε μὲν δήπου σύμβαμα τὴν χωλείαν, τὸ τραῦμα δὲ παρασύμβαμα προσέλαβεν.

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+ Ἀγοράστης +

ὢ τῆς ἀγχινοίας· τί δὲ ἄλλο μάλιστα φὴς εἰδέναι;

+ Χρύσιππος +

τὰς τῶν λόγων πλεκτάνας αἷς συμποδίζω τοὺς προσομιλοῦντας καὶ ἀποφράττω καὶ σιωπᾶν ποιῶ, φιμὸν ἀτεχνῶς αὐτοῖς περιτιθείς· ὄνομα δὲ τῇ δυνάμει ταύτῃ ὁ ἀοίδιμος συλλογισμός.

+ Ἀγοράστης +

Ἡράκλεις, ἄμαχόν τινα καὶ βίαιον λέγεις.

+ Χρύσιππος +

σκόπει γοῦν· ἔστι σοι παιδίον;

+ Ἀγοράστης +

τί μήν;

+ Χρύσιππος +

τοῦτο ἤν πως κροκόδειλος ἁρπάσῃ πλησίον τοῦ ποταμοῦ πλαζόμενον εὑρών, κᾆτά σοι ἀποδώσειν ὑπισχνῆταιὐπισχνῆται Fritzsche: ὑπισχνεῖται MSS. αὐτό, ἢν εἴπῃς τἀληθὲς ὅ τι δέδοκται αὐτῷ περὶ τῆς ἀποδόσεως τοῦ βρέφους, τί φήσεις αὐτὸν ἐγνωκέναι;

+ Ἀγοράστης +

δυσαπόκριτον ἐρωτᾷς. ἀπορῶ γὰρ ὁπότερον εἰπὼν ἀπολάβοιμι. ἀλλὰ σὺ πρὸς Διὸς ἀποκρινάμενος ἀνάσωσαί μοι τὸ παιδίον, μὴ καὶ φθάσῃ αὐτὸ καταπιών.

+ Χρύσιππος +

θάρρει· καὶ ἄλλα γάρ σε διδάξομαι θαυμασιώτερα.

+ Ἀγοράστης +

τὰ ποῖα;

+ Χρύσιππος +

τὸν θερίζοντα καὶ τὸν κυριεύοντα καὶ ἐπὶ πᾶσι τὴν Ἠλέκτραν καὶ τὸν ἐγκεκαλυμμένον.

+ Ἀγοράστης +

τίνα τοῦτον τὸν ἐγκεκαλυμμένον ἢ τίνα τὴν Ἠλέκτραν λέγεις;

+ Χρύσιππος +

Ἠλέκτραν μὲν ἐκείνην τὴν πάνυ, τὴν Ἀγαμέμνονος, ἣ τὰ αὐτὰ οἶδέ τε ἅμα καὶ οὐκ οἶδε· παρεστῶτος γὰρ αὐτῇ τοῦ Ὀρέστου ἔτι ἀγνῶτος οἶδε μὲν Ὀρέστην, ὅτι ἀδελφὸς αὐτῆς, ὅτι δὲ οὗτος Ὀρέστης ἀγνοεῖ. τὸν δʼ αὖ ἐγκεκαλυμμένον καὶ πάνυ θαυμαστὸν ἀκούσῃ λόγον· ἀπόκριναι γάρ μοι, τὸν πατέρα οἶσθα τὸν σεαυτοῦ;

+ Ἀγοράστης +

ναί.

+ Χρύσιππος +

τί οὖν; ἤν σοι παραστήσας τινὰ ἐγκεκαλυμμένον ἔρωμαι, τοῦτον οἶσθα; τί φήσεις;

+ Ἀγοράστης +

δηλαδὴ ἀγνοεῖν.

+ +
+ Χρύσιππος +

ἀλλὰ μὴν αὐτὸς οὗτος ἦν ὁ πατὴρ ὁ σός· ὥστε εἰ τοῦτον ἀγνοεῖς, δῆλος εἶ τὸν πατέρα τὸν σὸν ἀγνοῶν.

+ Ἀγοράστης +

οὐ μὲν οὖν· ἀλλʼ ἀποκαλύψας αὐτὸν εἴσομαι τὴν ἀλήθειαν. ὅμως δʼ οὖν τί σοι τῆς σοφίας τὸ τέλος, ἢ τί πράξεις πρὸς τὸ ἀκρότατον τῆς ἀρετῆς ἀφικόμενος;

+ Χρύσιππος +

περὶ τὰ πρῶτα κατὰ φύσιν τότε γενήσομαι, λέγω δὲ πλοῦτον, ὑγίειαν καὶ τὰ τοιαῦτα. πρότερον δὲ ἀνάγκη πολλὰ προπονῆσαι λεπτογράφοις βιβλίοις παραθήγοντα τὴν ὄψιν καὶ σχόλια συναγείροντα καὶ σολοικισμῶν ἐμπιπλάμενον καὶ ἀτόπων ῥημάτων· καὶ τὸ κεφάλαιον, οὐ θέμις γενέσθαι σοφόν, ἢν μὴ τρὶς ἐφεξῆς τοῦ ἐλλεβόρου πίῃς.

+ Ἀγοράστης +

γενναῖά σου ταῦτα καὶ δεινῶς ἀνδρικά. τὸ δὲ Γνίφωνα εἶναι καὶ τοκογλύφον — καὶ γὰρ τάδε ὁρῶ σοι προσόντα — τί φῶμεν, ἀνδρὸς ἤδη πεπωκότος τὸν ἐλλέβορον καὶ τελείου πρὸς ἀρετήν;

+ Χρύσιππος +

ναί· μόνῳ γοῦν τὸ δανείζειν πρέποι ἂν τῷ σοφῷ· ἐπεὶ γὰρ ἴδιον αὐτοῦ συλλογίζεσθαι, τὸ δανείζειν δὲ καὶ λογίζεσθαι τοὺς τόκους πλησίον εἶναι δοκεῖ τῷ συλλογίζεσθαι, μόνου ἂν εἴη τοῦ σπουδαίου καθάπερ ἐκεῖνο καὶ τοῦτο, καὶ οὐ μόνον γε ἁπλοῦς, ὥσπερ οἱ ἄλλοι, τοὺς τόκους, ἀλλὰ καὶ τούτων ἑτέρους τόκους λαμβάνειν· ἢ γὰρ ἀγνοεῖς ὅτι τῶν τόκων οἱ μέν εἰσι πρῶτοί τινες, οἱ δὲ δεύτεροι, καθάπερ αὐτῶν ἐκείνων ἀπόγονοι; ὁρᾷς δὲ δὴ καὶ τὸν συλλογισμὸν ὁποῖά φησιν· εἰ τὸν πρῶτον τόκον λήψεται, λήψεταλήψεται Jacobitz: not in MSS.ι καὶ τὸν δεύτερον· ἀλλὰ μὴν τὸν πρῶτον λήψεται, λήψεταιλήψεται Jacobitz: not in MSS. ἄρα καὶ τὸν δεύτερον·.

+ +
+ Ἀγοράστης

οὐκοῦν καὶ μισθῶν πέρι τὰ αὐτὰ φῶμεν, οὓς σὺ λαμβάνεις ἐπὶ τῇ σοφίᾳ παρὰ τῶν νέων, καὶ δῆλον ὅτι μόνος ὁ σπουδαῖος μισθὸν ἐπὶ τῇ ἀρετῇ λήψεται;

- Χρύσιππος -

μανθάνεις· οὐ γὰρ ἐμαυτοῦ ἕνεκα λαμβάνω, τοῦ δὲ διδόντος αὐτοῦ χάριν ἐπεὶ γάρ ἐστιν ὁ μέν τις ἐκχύτης, ὁ δὲ περιεκτικός, ἐμαυτὸν μὲν ἀσκῶ εἶναι περιεκτικόν, τὸν δὲ μαθητὴν ἐκχύτην.

- Ἀγοράστης -

καὶ μὴν τοὐναντίον ἐχρῆν τὸν νέον μὲν εἶναι περιεκτικόν, σὲ δὲ τὸν μόνον πλούσιον ἐκχύτην.

- Χρύσιππος -

σκώπτεις, ὦ οὗτος. ἀλλʼ ὅρα μή σε ἀποτοξεύσω τῷ ἀναποδείκτῳ συλλογισμῷ.

- Ἀγοράστης -

καὶ τί δεινὸν ἀπὸ τοῦ βέλους;

- Χρύσιππος -

ἀπορία καὶ σιωπὴ καὶ διαστραφῆναι τὴν διάνοιαν.

- -
- Χρύσιππος -

ὃ δὲ μέγιστον, ἢν ἐθέλω, τάχιστά σε ἀποδείξω λίθον.

- Ἀγοράστης -

πῶς λίθον; οὐ γὰρ Περσεὺς σύ, ὦ βέλτιστε, εἶναί μοι δοκεῖς.

- Χρύσιππος -

ὧδέ πως· ὁ λίθος σῶμά ἐστι;

- Ἀγοράστης -

ναί.

- Χρύσιππος -

τί δέ; τὸ ζῷον οὐ σῶμα;

- Ἀγοράστης + Χρύσιππος +

μανθάνεις· οὐ γὰρ ἐμαυτοῦ ἕνεκαἕνεκα Dindorf: εἴνεκα MSS. λαμβάνω, τοῦ δὲ διδόντος αὐτοῦ χάριν· ἐπεὶ γάρ ἐστιν ὁ μέν τις ἐκχύτης, ὁ δὲ περιεκτικός, ἐμαυτὸν μὲν ἀσκῶ εἶναι περιεκτικόν, τὸν δὲ μαθητὴν ἐκχύτην.

+ Ἀγοράστης +

καὶ μὴν τοὐναντίον ἐχρῆνἐχρῆν Ψ (?), Seager, Fritzsche: ἔφης MSS. τὸν νέον μὲν εἶναι περιεκτικόν, σὲ δὲ τὸν μόνον πλούσιον ἐκχύτην.

+ Χρύσιππος +

σκώπτεις, ὦ οὗτος. ἀλλʼ ὅρα μή σε ἀποτοξεύσω τῷ ἀναποδείκτῳ συλλογισμῷ.

+ Ἀγοράστης +

καὶ τί δεινὸν ἀπὸ τοῦ βέλους;

+ Χρύσιππος +

ἀπορία καὶ σιωπὴ καὶ διαστραφῆναι τὴν διάνοιαν.

+ +
+ Χρύσιππος +

ὃ δὲ μέγιστον, ἢν ἐθέλω, τάχιστά σε ἀποδείξω λίθον.

+ Ἀγοράστης +

πῶς λίθον; οὐ γὰρ Περσεὺς σύ, ὦ βέλτιστε, εἶναί μοι δοκεῖς.

+ Χρύσιππος +

ὧδέ πως· ὁ λίθος σῶμά ἐστι;

+ Ἀγοράστης +

ναί.

+ Χρύσιππος +

τί δέ; τὸ ζῷον οὐ σῶμα;

+ Ἀγοράστης

ναί.

- Χρύσιππος -

σὺ δὲ ζῷον;

- Ἀγοράστης -

ἔοικα γοῦν.

- Χρύσιππος -

λίθος ἄρα εἶ σῶμα ὤν.

- Ἀγοράστης -

μηδαμῶς. ἀλλʼ ἀνάλυσόν με πρὸς τοῦ Διὸς καὶ ἐξ ὑπαρχῆς ποίησον ἄνθρωπον.

- Χρύσιππος -

οὐ χαλεπόν· ἀλλʼ ἔμπαλιν ἴσθι ἄνθρωπον. εἰπὲ γάρ μοι, πᾶν σῶμα ζῷον;

- Ἀγοράστης -

οὔ.

- Χρύσιππος -

τί δέ; λίθος ζῷον;

- Ἀγοράστης -

οὔ.

- Χρύσιππος -

σὺ δὲ σῶμα εἶ;

- Ἀγοράστης -

ναί.

- Χρύσιππος -

σῶμα δὲ ὢν ζῷον εἶ;

- Ἀγοράστης -

ναί.

- Χρύσιππος -

οὐκ ἄρα λίθος εἶ ζῷόν γε ὤν.

- Ἀγοράστης + Χρύσιππος +

σὺ δὲ ζῷον;

+ Ἀγοράστης +

ἔοικα γοῦν.

+ Χρύσιππος +

λίθος ἄρα εἶ σῶμα ὤν.

+ Ἀγοράστης +

μηδαμῶς. ἀλλʼ ἀνάλυσόν με πρὸς τοῦ Διὸς καὶ ἐξ ὑπαρχῆς ποίησον ἄνθρωπον.

+ Χρύσιππος +

οὐ χαλεπόν· ἀλλʼ ἔμπαλιν ἴσθι ἄνθρωπος. εἰπὲ γάρ μοι, πᾶν σῶμα ζῷον;

+ Ἀγοράστης +

οὔ.

+ Χρύσιππος +

τί δέ; λίθος ζῷον;

+ Ἀγοράστης +

οὔ.

+ Χρύσιππος +

σὺ δὲ σῶμα εἶ;

+ Ἀγοράστης +

ναί.

+ Χρύσιππος +

σῶμα δὲ ὢν ζῷον εἶ;

+ Ἀγοράστης +

ναί.

+ Χρύσιππος +

οὐκ ἄρα λίθος εἶ ζῷόν γε ὤν.

+ Ἀγοράστης

εὖ γε ἐποίησας, ὡς ἤδη μου τὰ σκέλη καθάπερ τῆς Νιόβης ἀπεψύχετο καὶ πάγια ἦν. ἀλλὰ ὠνήσομαί γε σέ. πόσον ὑπὲρ αὐτοῦ καταβαλῶ;

- Ἑρμῆς -

μνᾶς δώδεκα.

- Ἀγοράστης -

λάμβανε.

- Ἑρμῆς -

μόνος δὲ αὐτὸν ἐώνησαι;

- Ἀγοράστης -

μὰ Δίʼ, ἀλλʼ οὗτοι πάντες οὓς ὁρᾷς.

- Ἑρμῆς -

πολλοί γε καὶ τοὺς ὤμους καρτεροὶ καὶ τοῦ θερίζοντος ἄξιοι.

- -
- Ζεύς -

μὴ διάτριβε· ἄλλον κάλει τὸν Περιπατητικόν.

- Ἑρμῆς -

σέ φημι, τὸν καλόν, τὸν πλούσιον. ἄγε δή, ὠνήσασθε τὸν συνετώτατον, τὸν ἅπαντα ὅλως ἐπιστάμενον.

- Ἀγοράστης -

ποῖος δέ τις ἐστί;

- Ἑρμῆς -

μέτριος, ἐπιεικής, ἁρμόδιος τῷ βίῳ, τὸ δὲ μέγιστον, διπλοῦς.

- Ἀγοράστης -

πῶς λέγεις;

- Ἑρμῆς -

ἄλλος μὲν ὁ ἔκτοσθεν φαινόμενος, ἄλλος δὲ ὁ ἔντοσθεν εἶναι δοκεῖ· ὥστε ἢν πρίῃ αὐτόν, μέμνησο τὸν μὲν ἐξωτερικόν, τὸν δὲ ἐσωτερικὸν καλεῖν.

- Ἀγοράστης + Ἑρμῆς +

μνᾶς δώδεκα.

+ Ἀγοράστης +

λάμβανε.

+ Ἑρμῆς +

μόνος δὲ αὐτὸν ἐώνησαι;

+ Ἀγοράστης +

μὰ Δίʼ, ἀλλʼ οὗτοι πάντες οὓς ὁρᾷς.

+ Ἑρμῆς +

πολλοί γε καὶ τοὺς ὤμους καρτεροὶ καὶ τοῦ θερίζοντος ἄξιοι.

+ +
+ Ζεύς +

μὴ διάτριβε· ἄλλον κάλει τὸν Περιπατητικόν.

+ Ἑρμῆς +

σέ φημι, τὸν καλόν, τὸν πλούσιον. ἄγε δή, ὠνήσασθε τὸν συνετώτατον, τὸν ἅπαντα ὅλως ἐπιστάμενον.

+ Ἀγοράστης +

ποῖος δέ τις ἐστί;

+ Ἑρμῆς +

μέτριος, ἐπιεικής, ἁρμόδιος τῷ βίῳ, τὸ δὲ μέγιστον, διπλοῦς.

+ Ἀγοράστης +

πῶς λέγεις;

+ Ἑρμῆς +

ἄλλος μὲν ὁ ἔκτοσθεν φαινόμενος, ἄλλος δὲ ὁ ἔντοσθεν εἶναι δοκεῖ· ὥστε ἢν πρίῃ αὐτόν, μέμνησο τὸν μὲν ἐξωτερικόν, τὸν δὲ ἐσωτερικὸν καλεῖν.

+ Ἀγοράστης

τί δὲ γινώσκει μάλιστα;

- Ἑρμῆς -

τρία εἶναι τὰ ἀγαθά, ἐν ψυχῇ, ἐν σώματι, ἐν τοῖς ἐκτός.

- Ἀγοράστης -

ἀνθρώπινα φρονεῖ. πόσου δέ ἐστιν;

- Ἑρμῆς -

εἴκοσι μνῶν.

- Ἀγοράστης -

πολλοῦ λέγεις.

- Ἑρμῆς -

οὔκ, ὦ μακάριε· καὶ γὰρ αὐτὸς ἔχειν τι ἀργύριον δοκεῖ, ὥστε οὐκ ἂν φθάνοις ὠνούμενος. ἔτι δὲ εἴσῃ αὐτίκα μάλα παρʼ αὐτοῦ πόσον μὲν ὁ κώνωψ βιοῖ τὸν χρόνον, ἐφʼ ὁπόσον δὲ βάθος ἡ θάλαττα ὑπὸ τοῦ ἡλίου καταλάμπεται, καὶ ὁποία τίς ἐστιν ἡ ψυχὴ τῶν ὀστρείων.

- Ἀγοράστης -

Ἡράκλεις τῆς ἀκριβολογίας.

- Ἑρμῆς -

τί δὲ εἰ ἀκούσειας ἄλλα πολλῷ τούτων ὀξυδερκέστερα, γονῆς τε πέρι καὶ γενέσεως καὶ τῆς ἐν ταῖς μήτραις τῶν ἐμβρύων πλαστικῆς, καὶ ὡς ἄνθρωπος μὲν γελαστικόν, ὄνος δὲ οὐ γελαστικὸν οὐδὲ τεκταινόμενον οὐδὲ πλωϊζόμενον;

- Ἀγοράστης -

πάνσεμνα φὴς καὶ ὀνησιφόρα τὰ μαθήματα ὥστε ὠνοῦμαι αὐτὸν τῶν εἴκοσιν.

- -
- Ἑρμῆς -

εἶεν.

- Ζεύς + Ἑρμῆς +

τρία εἶναι τὰ ἀγαθά, ἐν ψυχῇ, ἐν σώματι, ἐν τοῖς ἐκτός.

+ Ἀγοράστης +

ἀνθρώπινα φρονεῖ. πόσου δέ ἐστιν;

+ Ἑρμῆς +

εἴκοσι μνῶν.

+ Ἀγοράστης +

πολλοῦπολλοῦ Reitz: πολύ MSS. λέγεις.

+ Ἑρμῆς +

οὔκ, ὦ μακάριε· καὶ γὰρ αὐτὸς ἔχειν τι ἀργύριον δοκεῖ, ὥστε οὐκ ἂν φθάνοις ὠνούμενος. ἔτι δὲ εἴσῃ αὐτίκα μάλα παρʼ αὐτοῦ πόσον μὲν ὁ κώνωψ βιοῖ τὸν χρόνον, ἐφʼ ὁπόσον δὲ βάθος ἡ θάλαττα ὑπὸ τοῦ ἡλίου καταλάμπεται, καὶ ὁποία τίς ἐστιν ἡ ψυχὴ τῶν ὀστρείων.

+ Ἀγοράστης +

Ἡράκλεις τῆς ἀκριβολογίας.

+ Ἑρμῆς +

τί δὲ εἰ ἀκούσειας ἄλλα πολλῷ τούτων ὀξυδερκέστερα, γονῆς τε πέρι καὶ γενέσεως καὶ τῆς ἐν ταῖς μήτραις τῶν ἐμβρύων πλαστικῆς, καὶ ὡς ἄνθρωπος μὲν γελαστικόν, ὄνος δὲ οὐ γελαστικὸν οὐδὲ τεκταινόμενον οὐδὲ πλωϊζόμενον;

+ Ἀγοράστης +

πάνσεμνα φὴς καὶ ὀνησιφόρα τὰ μαθήματα, ὥστε ὠνοῦμαι αὐτὸν τῶντῶν Cobet: not in MSS. εἴκοσιν.

+ +
+ Ἑρμῆς +

εἶεν.

+ Ζεύς

τίς λοιπὸς ἡμῖν;

- Ἑρμῆς -

καταλείπεται ὁ Σκεπτικὸς οὗτος. σὺ ὁ Πυρρίας πρόσιθι καὶ ἀποκηρύττου κατὰ τάχος. ἤδη μὲν ὑπορρέουσιν οἱ πολλοὶ καὶ ἐν ὀλίγοις ἡ πρᾶσις ἔσται. ὅμως δὲ τίς καὶ τοῦτον ὠνήσεται;

- Ἀγοράστης -

ἔγωγε. ἀλλὰ πρῶτον εἰπέ μοι, σὺ τί ἐπίστασαι;

- Πύρρων -

οὐδέν.

- Ἀγοράστης -

πῶς τοῦτο ἔφησθα;

- Πύρρων -

ὅτι οὐδὲν ὅλως εἶναί μοι δοκεῖ.

- Ἀγοράστης -

οὐδὲ ἡμεῖς ἄρα ἐσμέν τινες;

- Πύρρων -

οὐδὲ τοῦτο οἶδα.

- Ἀγοράστης -

οὐδὲ ὅτι σύ τις ὢν τυγχάνεις;

- Πύρρων -

πολὺ μᾶλλον ἔτι τοῦτο ἀγνοῶ.

- Ἀγοράστης -

ὢ τῆς ἀπορίας. τί δέ σοι τὰ σταθμία ταυτὶ βούλεται;

- Πύρρων -

ζυγοστατῶ ἐν αὐτοῖς τοὺς λόγους καὶ πρὸς τὸ ἴσον ἀπευθύνω, καὶ ἐπειδὰν ἀκριβῶς ὁμοίους τε καὶ ἰσοβαρεῖς ἴδω, τότε δὴ τότε ἀγνοῶ τὸν ἀληθέστερον.

- Ἀγοράστης -

τῶν ἄλλων δὲ τί ἂν πράττοις ἐμμελῶς;

- Πύρρων -

τὰ πάντα πλὴν δραπέτην μεταδιώκειν.

- Ἀγοράστης -

τί δὲ τοῦτό σοι ἀδύνατον;

- Πύρρων -

ὅτι, ὦγαθέ, οὐ καταλαμβάνω.

- Ἀγοράστης -

εἰκότως· βραδὺς γὰρ καὶ νωθής τις εἶναι δοκεῖς. ἀλλὰ τί σοι τὸ τέλος τῆς ἐπιστάσεως;

- Πύρρων -

ἡ ἀμαθία καὶ τὸ μήτε ἀκούειν μήτε ὁρᾶν.

- Ἀγοράστης -

οὐκοῦν καὶ τὸ τυφλὸς ἅμα καὶ κωφὸς εἶναι λέγεις;

- Πύρρων -

καὶ ἄκριτός γε προσέτι καὶ ἀναίσθητος καὶ ὅλως τοῦ σκώληκος οὐδὲν διαφέρων.

- Ἀγοράστης -

ὠνητέος εἶ διὰ ταῦτα. πόσου τοῦτον ἄξιον χρὴ φάναι;

- Ἑρμῆς -

μνᾶς Ἀττικῆς·

- Ἀγοράστης + Ἑρμῆς +

καταλείπεται ὁ Σκεπτικὸςἡμῖν. EPM. καταλείπεται ὁ Σκεπτικὸς Bekker: ἡμῖν καταλείπεται. EPM. ὁ Σκεπτικὸς MSS. οὗτος. σὺ ὁ Πυρρίας πρόσιθι καὶ ἀποκηρύττου κατὰ τάχος. ἤδη μὲν ὑπορρέουσιν οἱ πολλοὶ καὶ ἐν ὀλίγοις ἡ πρᾶσις ἔσται. ὅμως δὲ τίς καὶ τοῦτον ὠνήσεται;

+ Ἀγοράστης +

ἔγωγε. ἀλλὰ πρῶτον εἰπέ μοι, σὺ τί ἐπίστασαι;

+ Πύρρων +

οὐδέν.

+ Ἀγοράστης +

πῶς τοῦτο ἔφησθα;

+ Πύρρων +

ὅτι οὐδὲν ὅλως εἶναί μοι δοκεῖ.

+ Ἀγοράστης +

οὐδὲ ἡμεῖς ἄρα ἐσμέν τινες;

+ Πύρρων +

οὐδὲ τοῦτο οἶδα.

+ Ἀγοράστης +

οὐδὲ ὅτι σύ τις ὢν τυγχάνεις;

+ Πύρρων +

πολὺ μᾶλλον ἔτι τοῦτο ἀγνοῶ.

+ Ἀγοράστης +

ὢ τῆς ἀπορίας. τί δέ σοι τὰ σταθμία ταυτὶ βούλεται;

+ Πύρρων +

ζυγοστατῶ ἐν αὐτοῖς τοὺς λόγους καὶ πρὸς τὸ ἴσον ἀπευθύνω, καὶ ἐπειδὰν ἀκριβῶς ὁμοίους τε καὶ ἰσοβαρεῖς ἴδω, τότε δὴ τότε ἀγνοῶ τὸν ἀληθέστερον.

+ Ἀγοράστης +

τῶν ἄλλων δὲ τί ἂν πράττοις ἐμμελῶς;

+ Πύρρων +

τὰ πάντα πλὴν δραπέτην μεταδιώκειν.

+ Ἀγοράστης +

τί δὲ τοῦτό σοι ἀδύνατον;

+ Πύρρων +

ὅτι, ὦγαθέ, οὐ καταλαμβάνω.

+ Ἀγοράστης +

εἰκότως· βραδὺς γὰρ καὶ νωθής τις εἶναι δοκεῖς. ἀλλὰ τί σοι τὸ τέλος τῆς ἐπιστάσεως;

+ Πύρρων +

ἡ ἀμαθία καὶ τὸ μήτε ἀκούειν μήτε ὁρᾶν.

+ Ἀγοράστης +

οὐκοῦν καὶ τὸ τυφλὸς ἅμα καὶ κωφὸς εἶναι λέγεις;

+ Πύρρων +

καὶ ἄκριτός γε προσέτι καὶ ἀναίσθητος καὶ ὅλως τοῦ σκώληκος οὐδὲν διαφέρων.

+ Ἀγοράστης +

ὠνητέος εἶ διὰ ταῦτα. πόσου τοῦτον ἄξιον χρὴ φάναι;

+ Ἑρμῆς +

μνᾶς Ἀττικῆς·

+ Ἀγοράστης

λάμβανε. τί φής, ὦ οὗτος; ἐώνημαι σε;

- Πύρρων -

ἄδηλον.

- Ἀγοράστης -

μηδαμῶς· ἐώνημαι γὰρ καὶ τἀργύριον κατέβαλον.

- Πύρρων -

ἐπέχω περὶ τούτου καὶ διασκέπτομαι.

- Ἀγοράστης -

καὶ μὴν ἀκολούθει μοι, καθάπερ χρὴ ἐμὸν οἰκέτην.

- Πύρρων -

τίς οἶδεν εἰ ἀληθῆ ταῦτα φής;

- Ἀγοράστης -

ὁ κῆρυξ καὶ ἡ μνᾶ καὶ οἱ παρόντες.

- Πύρρων -

πάρεισι γὰρ ἡμῖν τινες;

- Ἀγοράστης -

ἀλλʼ ἔγωγέ σε ἤδη ἐμβαλὼν ἐς τὸν μυλῶνα πείσω εἶναι δεσπότης κατὰ τὸν χείρω λόγον.

- Πύρρων -

ἔπεχε περὶ τούτου.

- Ἀγοράστης -

μὰ Δίʼ, ἀλλʼ ἤδη γε ἀπεφηνάμην.

- Ἑρμῆς + Πύρρων +

ἄδηλον.

+ Ἀγοράστης +

μηδαμῶς· ἐώνημαι γὰρ καὶ τἀργύριον κατέβαλον.

+ Πύρρων +

ἐπέχω περὶ τούτου καὶ διασκέπτομαι.

+ Ἀγοράστης +

καὶ μὴν ἀκολούθει μοι, καθάπερ χρὴ ἐμὸν οἰκέτην.

+ Πύρρων +

τίς οἶδεν εἰ ἀληθῆ ταῦτα φής;

+ Ἀγοράστης +

ὁ κῆρυξ καὶ ἡ μνᾶ καὶ οἱ παρόντες.

+ Πύρρων +

πάρεισι γὰρ ἡμῖν τινες;

+ Ἀγοράστης +

ἀλλʼ ἔγωγέ σε ἤδη ἐμβαλὼν ἐς τὸν μυλῶνα πείσω εἶναι δεσπότης κατὰ τὸν χείρω λόγον.

+ Πύρρων +

ἔπεχε περὶ τούτου.

+ Ἀγοράστης +

μὰ Δίʼ, ἀλλʼ ἤδη γε ἀπεφηνάμην.

+ Ἑρμῆς

σὺ μὲν παῦσαι ἀντιτείνων καὶ ἀκολούθει τῷ πριαμένῳ, ὑμᾶς δὲ εἰς αὔριον παρακαλοῦμεν· ἀποκηρύξειν γὰρ τοὺς ἰδιώτας καὶ βαναύσους καὶ ἀγοραίους βίους μέλλομεν.
diff --git a/data/tlg0062/tlg025/__cts__.xml b/data/tlg0062/tlg025/__cts__.xml index 47f9b35f5..486274bfd 100644 --- a/data/tlg0062/tlg025/__cts__.xml +++ b/data/tlg0062/tlg025/__cts__.xml @@ -1,12 +1,18 @@ - + Piscator - - + + Ἀναβιοῦντες ἢ Ἁλιεύς Lucian, Vol. 3. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1921. - - - \ No newline at end of file + + + + The Dead Come to Life, or the Fisherman + Lucian, Vol. 3. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1921. + + + + diff --git a/data/tlg0062/tlg025/tlg0062.tlg025.perseus-eng1.xml b/data/tlg0062/tlg025/tlg0062.tlg025.perseus-eng1.xml new file mode 100644 index 000000000..2b2804567 --- /dev/null +++ b/data/tlg0062/tlg025/tlg0062.tlg025.perseus-eng1.xml @@ -0,0 +1,1856 @@ + + + + + + +The Dead Come to Life, or the Fisherman +Lucian of Samosata +Austin Morris Harmon, 1878-1950 +National Endowment for the Humanities +Gregory Crane + +Gregory Crane +OCRd, tagged and added initial corrections to the text + + + +Perseus Digital Library +tlg0062.tlg001.1st1K-eng1.xml + +Available under a Creative Commons Attribution-ShareAlike4.0 International License + +2023 +Trustees of Tufts University +United States + + + + + +Lucian + + +Austin Morris Harmon + + +Lucian of Samosata + +Trustees of Tufts University +Cambridge, MA +1921 + +3 + +The Hathi Trust + + + + + +

Text encoded in accordance with the latest EpiDoc standards

+ + +

This pointer pattern extracts section.

+ + + + + +Greek +Latin + + + + + + + + +
+ +The Dead Come to Life, or the Fisherman

This is Lucian’s reply to the storm of angry protest which +he had evoked from the schoolmen with his Philosophies for +Sale (II. 450 ff.), wherein, to their mind, he had unwarrantably and outrageously ridiculed the ancient philosophers and +their doctrines.

+

The scene is in Athens. The dead who have come to life +are the ancient philosophers, bent upon wreaking vengeance +on Frankness, which is Lucian’s alias here. +Eventually conceded a formal trial before Philosophy, he +is acquitted on the plea that his ridicule had not been aimed +at the ancient worthies but at their unworthy successors of +his own time, As these impostors cannot induced to +stand trial, Frankness is empowered to go about and brand +them, so that people can tell them from the genuine philosophers. Before departing on his mission, he fishes up, with a +bait of figs and gold, typical representatives of the chief +schools for the inspection of their founders.

+

Lucian’s plea is specious, for in Philosophies for Sale he +had certainly shown scant regard for those whom he now +professes to hold in such high esteem. But it is not meant +to be taken seriously ; it is put forward with a wink at the +audience for the sake of turning the tables on his critics. +His new-found deference, moreover, is well seasoned with +irony, and quite offset by the pose of urbane and patronizing +superiority which he assumes in feigned unconsciousness. +e piece is almost all persiflage, and maddeningly unanswerable for that reason.

+

The dialogue is strikingly like an Aristophanic comedy in +its construction, especially in the fact that it has a clearly +marked second part, somewhat loosely attached to the first, +which develops a series of incidents after the plot has been +worked out. Because of this similarity, and for many other +reasons too, none of Lucian’s writings better serves to introduce and illustrate the Double Indictment, which follows it.

 +

+ +Pelt, pelt the scoundrel with plenty of stones! +Heap him with clods! Pile him up with broken +dishes, too! Beat the blackguard with your sticks! +Look out he doesn’t get away! Throw, Plato; you +too, Chrysippus ; you too; everybody at once! Let’s +charge him together. +“Let wallet to wallet give succour, and cudgel to +cudgel,” + κρῖν᾽ ἄνδρας κατὰ φῦλα, κατὰ φρήτρας, ᾿Ἀγάμεμνον, ὡς φρήτρη φρήτρηφιν ἀρήγῃ, φῦλα δὲ φύλοις. Iliad2, 363 +for he is our joint enemy, and there is not a man +of us whom he has not outraged. Diogenes, ply +your stick, if ever you did before; let none of you +weaken; let him pay the penalty for his ribaldry. +What is this? Have yon given out, Epicurus and +Aristippus? Come, that is too bad! + + + + Show yourselves men, ye sages, and call up the +fury of battle. + +Iliad6, 112; Homer has “friends,” not “sages.” + + + +

+ +

+ +Aristotle, make haste! Still faster! That’s well; the +game is bagged. We have you, villain! you shall +soon find out what sort of men you have been + + + + + + + + +insulting. But how are we to punish him, to be +sure? Let us invent a complex death for him, such +as to satisfy us all; in fact he deserves to die seven +times over for each of us. +

+

+I suggest he be crucified. +

+

+Yes, by Heaven; but flogged beforehand. +

+

+Let him have his eyes put out long beforehand +

+

+Let him have that tongue of his cut off, even +longer beforehand. +

+

+And you, Empedocles—what do you suggest ? + +

+

+That he be thrown into my crater,

Aetna, into which Eimpedocles is said to have leapt.

so that he may +learn not to abuse his betters. +

+

+Indeed, the best suggestion would have been for +him, like another Pentheus or Orpheus, +“To find among the crags a riven doom,”

Both Pentheus and Orpheus were torn to ieces by Maenads. The verse is from a lost tragedy (Nauck, Fr Fragm. p. 895).

+so that each of us might have gone off with a scrap +of him. + +

+ +

+ +No, no! In the name of Him who hears the suppliant,

Zeus.

spare me! + + + + + + + +Your doom is sealed: you cannot be let go now. +You know, of course, what Homer says: + + + Since between lions and men there exist no bonds +of alliance. + +Iliad22, 262. + + + +Indeed, I myself will quote Homer in begging you +for mercy. Perhaps you will revere his verses and +will not ignore me when I have recited them : + + + + Save me, for I am no churl, and I receive what is +fitting in ransom, +Copper and gold, that in truth are desirable even +to sages. + +A cento; Iliad6, 46, 48; 20, 65. + + + + +But we ourselves shall not be at a loss for a +Homeric reply to you ; listen to this, for instance : + + + + Think not now in your heart of escape, you +speaker of slander, +Even by talking of gold, oncé into our hands you +have fallen. + +Iliad10, 447-8, with alterations. + + + + +Oh, what wretched luck! Homer, in whom I had +my greatest hope, is useless to me. I suppose I +must take refuge with Euripides ; perhaps he might +save me : + + + + Slay not! The suppliant thou shalt not skay. + +Nauck, p. 663. Cf. Ion1553. + + + +Ah, but is not this by Euripides, too? + + + + No harm for them that wrought to suffer harm. + +Orestes413. + + + + + + + + + + + + + + hen will ye slay me now, because of words? + +Euripides? Nauck, p. 663. + + + + +Yes, by Heaven! Anyhow, he himself says : + + + + + Of mouths that are curbless + And fools that are lawless + The end is mischance. + +Bacchae386 ff. + + + +

+ +

+ +Well, then, as you are absolutely determined to +kill me and there is no possibility of my escaping, +do tell me at least who you are and what irreparable +injuries you have received from me that you’ are +irreconcilably angry and have seized me for execution. +

+

+What dreadful wrongs you have done us you may +ask yourself, you rascal, and those precious dialogues +of yours in which you not only spoke abusively of +Philosophy herself, but insulted us by advertising for +sale, as if in a slave-market, men who are learned, +and what is more, free-born. Indignant at this, we +requested a brief leave of absence from Pluto and +have come up to get you—Chrysippus here, Epicurus, +Plato (myself), Aristotle over there, Pythagoras here, +who says nothing, Diogenes, and everyone that you +vilified in your dialogues. +

+ +

+ +I breathe again, for you will not put me to death +if you understand how I have acted as regards you. +So throw away your stones; or better, keep them. +You will make use of them against those who +deserve them.

It is curious that this suggestion, though emphasized by being repeated (§ 11), is not worked out.

+ + + + + + + +Nonsense: you must die to-day. Yes, forthwith + + + + Don your tunic of stone on account of the wrongs +you have done us! + +Iliad3, 57. + + + + +Truly, gentlemen, you will put to death, you may +depend upon it, the one man in the world whom you +ought to commend as your friend, well-wisher, comrade in thought, and, if it be not in bad taste to say +so, the defender of your teachings, if you put me to +death after I have laboured so earnestly in your +behalf. Take care, then, that you yourselves are not +acting like most of our present-day philosophers by +showing yourselves ungrateful and hasty and inconsiderate toward a benefactor. +

+

+O what impudence! So we really owe you gratitude +for your abuse, into the bargain? Are you so convinced that you are truly talking to slaves? Will you +actually set yourself down as our benefactor, on top +of all your insolent and intemperate language ? + +

+ +

+ + +Where, pray, and when have I insulted you? I have +always consistently admired philosophy and extolled +you and lived on intimate terms with the writings +that you have left behind. These very phrases that +I utter—where else but from you did I get them? +Culling them like a bee, I make my show with them +before men, who applaud and recognize where and + + + + +from whom and how I gathered each flower; and +although ostensibly it is I whom they admire for the +bouquet, as a matter of fact it is you and your garden, +because you have put forth such blossoms, so gay and +varied in their hues—if one but knows how to select +and interweave and combine them so that they will +not be out of harmony with one another. Would any +man, after receiving this kindly treatment at your +hands,-attempt to speak ill of benefactors to whom +he owes his reputation? Not unless he be like Thamyris or Eurytus in his nature, so as to raise his voice +against the Muses from whom he had the gift of song, +or to match himself against Apollo in archery—and +he the giver of the bow ! + +

+ +

+ +That speech of yours is good rhetoric, my fine +fellow ; but it is directly against your case and only +makes your presumptuousness appear more staggering, +since ingratitude is now added to injustice. For you +got your shafts from us, as you admit, and then turned +them against us, making it your only aim to speak +ill of us all. That is the way you have paid us for +opening that garden to you and not forbidding you +to pick flowers and go away with your arms full. +For that reason, then, above all else, you deserve +to die. + +

+ +

+ +See! You give me an angry-hearing, and you +reject every just plea! Yet I should never have +supposed that anger could affect. Plato or Chrysippus +or Aristotle or the rest of you; it seemed to me that + + + +you, and you alone, were surely far away from anything of that kind. But, however that may be, my +masters, do not put me to death unsentenced and +unheard. This too was once a trait of yours, not to +deal with fellow-citizens on a basis of force and +superior strength, but to settle your differences by +course of law, according, a hearing and in your +turn receiving one. So let us choose a judge, and +then you may bring your complaint either jointly +or through anyone whom you may elect to represent you all; and I will defend.myself against +your charges. Then, if I am proven guilty, and the +court passes that verdict upon me, I will submit, of +course, to the punishment that I deserve, and you +will not have taken it upon yourselves to do anything +high-handed. But if after I have undergone my +investigation I am found innocent and irreproachable, +the jury will discharge me, and you will turn your +anger against those who nave misled you and set +you against me. + +

+ +

+ + +There we have it! “Cavalry into the open,” so that +you may give the slip to the jury and get away.

As cavalry seeks open country to maneuvre in, so the lawyer seeks the courtroom. Compare Plato, Theaetetus, 183d: ἱππέας εἰς πεδίον προκαλεῖ, Σωκράτη εἰς λόγους προκαλούμενος.

At +any rate, they say that you are an orator and a +lawyer and a wizard at making speeches. And whom +do you wish to be judge, what is more? It must be +someone whom you cannot influence by a bribe, as your +sort often do, to cast an unjust ballot in your favour. +

+

+Do not be alarmed on that score. I should not +care to have any such referee of suspicious or doubtful + + + + +character, who would sell me his vote. See, for my +part I nominate Philosophy herself to the bench, and +you yourselves also! +

+

+And who can conduct the prosecution if we are +to be jurors ? +

+

+Be prosecutors and jurors at the same time. Even +that arrangement has no terrors for me, since I have +so much the better of you in the justice of my case +and expect to be so over-stocked with pleas. +

+ +

+ +What shall we do, Pythagoras and Socrates ? +Really, the man seems to be making a reasonable +request in demanding a trial. +

+

+What can we do but go to court, taking Philosophy _ +with us, and hear his defence, whatever it may be. +Prejudgment is not our way ; it is terribly unprofessional, characteristic of hot-headed fellows who +hold that might is right. We shall lay ourselves +open to hard words from those who like to deal in +them if we stone a man who has had no opportunity +even to plead his case, especially as we ourselves +maintain that we delight in just dealing. What +could we say of Anytus and Meletus, who prosecuted me, or of the jurors on that occasion, if this +fellow is to die without getting any hearing at all?

Literally, "without getting any water at all"; i.e. any of the time ordinarily allowed for court speeches, which was apportioned with a water-clock.

+ +Excellent advice, Socrates; so let us go and get +Philosophy. She shall judge, and we shall be content +with her decision, whatever it may be. + + + + +

+ +

+ + +Well done, most learned sirs; this course is better +and more legal. Keep your stones, however, as I +said ; for you will need them presently at court. +But where is Philosophy to be found? For my part +I do not know where she lives. Yet I wandered very +long in search of her dwelling, so that I might study +with her. Then I met men with short cloaks and +long beards who professed to come directly from her ; +and thinking that they knew, I questioned them. +But they were far more at a loss than I, and either +made no answer, in order that they might not ‘be +convicted of ignorance, or else pointed out one door +after another. Even to this day I have been unable +to find her house. + +

+ +

+Often, either by guesswork on my own part or +under the guidance of someone else; I would go to a +door in the firm belief that at last I had found it, +drawing my conclusion from the number of men that +came and went, all solemn of countenance, decorous +in dress, and studious in looks. So I would thrust +myself among them and enter also. Then I always +saw a hussy who was far from ingenuous, however +much she strove to bring herself into harmony +with simplicity and plainness. On the contrary, I +perceived at once that she did not leave the apparent +disorder of her hair unenhanced by art, nor let her +mantle hang about her in unstudied folds. It was +patent that she used it all asa make-up and employed +her seeming negligence to heighten her attractiveness. There were also evidences of enamel and +rouge; her talk was quite that of a courtesan; she +delighted in being praised by her lovers for her + + + +beauty; she took eagerly any presents that were +offered; and she would let her wealthy lovers sit +close beside her, but would not even look at those +who were poor. And often when she exposed her +throat as if by accident, I saw gold necklaces thicker +than shackles. Qn observing all this I would withdraw at once, pitying, as you may well believe, those +poor unfortunates whom she was leading, not by the +nose, but by the beard, and who, like Ixion, embraced but a phantom and not Hera. + +

+ +

+ +You are right in one point: the door is not +conspicuous and not known to all. However, there +will be no need to go to her house. We shall wait +for her here in the Potters’ Quarter. She will come +here presently, no doubt, on her way back from the +Academy, to stroll in the Painted Porch also, for +it is her custom to do so every day. In fact, here +she comes now. Do you see her, the mannerly one, +the one in the mantle, soft of eye, walking slowly, +rapt in thought? +

+

+I see many who are alike in mantle, walk, and +fashion. Yet surely only one, even among then, is +the true Philosophy. +

+

+Right, but she will show you who she is, just by +speaking. + +

+ +

+ + +Ah! What are you all doing in the upper world, +Plato and Chrysippus and Aristotle and the rest of + + + + +you, the very fore-front of my studies? Why have +you come back to life? Did anything in the underworld ‘distress you? You certainly appear to be +angry. And who is this man whom you have taken +into custody? Some ghoul or murderer or profaner +of holiness, I suppose. +

+

+“Yes, indeed, Philosophy, the most impious of all +profaners, for he made bold to speak ill of you, than +whom nothing is more holy, and of us, one and all, +who learned something from you and have left it to +those who came after us. +

+

+Then it made you angry to be vituperated ? And +yet you knew that in spite of the hard names which +Comedy calls me during the festival of Dionysus, I have +held her my friend, and neither sued her at law nor +berated her in private, but permit her to make the +fun that is in keeping and customary at the festival. +I am aware, you see, that no harm can be done by a +joke; that, on the contrary, whatever is beautiful +shines brighter and becomes more conspicuous, like +gold cleansed by its minting. But you, for some +reason or other, have grown hot-tempered and violent. +Tell me, why do you throttle him? +

+

+"Obtaining leave of absence for this one day, we +came to get him, so that he may pay the penalty for +what he has done; for rumours repeatedly told us +what sort of language he used in public against us. + +

+ +

+ + +Then you intend to put him to death before +trial, without even a chance to defend himself? It +is certainly clear that he wants to make.a statement. + + + + +No: we have referred the whole matter to you, +and you are to conclude the trial as you think best. +

+

+You, there, what do you say? +

+

+Precisely what they do, my Lady Philosophy ; for. +you, even without aid, could discover the truth. In +fact, it was only with difficulty, after a deal of +entreaty, that I secured the reservation of the case +for you. +

+

+Now, you scoundrel, you call her “My Lady,” do +you? Just the other day you made her out to be . +utterly contemptible by offering every form of her +doctrines for sale at two obols apiece before so large +an audience! +

+

+Careful! Perhaps fis abuse was not directed +against Philosophy, but against impostors who do +much that is vile in oyr name. +

+

+You shall see at once, if you will only hear my +defence. +

+

+Let us go to the Areopagus, or-rather, to the +Acropolis itself, so that at the same time we may +get a bird’s eye view of everything in the city. + +

+ +

+ +You, my dears, may walk about in the Painted +Porch meanwhile: I shall join you after concluding +the trial. +

+

+Who are they, Philosophy? They too seem very +mannerly. + + + + +This one with the masculine air is Virtue; +yonder is Temperance, and there beside her Justice ; +the one in advance is Culture, and she that is faint +and indistinct in colour is Truth. +

+

+I do not see which one you really mean. +

+

+Do you not see the unadorned one over there, +naked, always shrinking into the background and +slipping away? : +

+

+I can just see her now. But why not bring them +also, in order that the meeting may be full and +perfect? As to Truth, indeed, I wish to introduce +her into the trial as an advocate. +

+

+To be sure. (To the others) Come with us also. +It is not a hard matter to try a single case, +particularly one that will involve our own interests. + +

+ +

+ +You others go: I do not-need to hear what I +have long known all about. +

+

+But it would help us, Truth, if you should join in +the trial and give us information on each point. +

+

+Then shall I bring along these two waitingwomen, who are in very close sympathy with me? +

+

+Yes, indeed, as many as you wish. + + + + +Come with us, Liberty and Free-speech, so that +we may be able to rescue this poor creature, our +admirer, who is facing danger for no just reason. +You, Investigation, may stay where you are. +

+

+Hold, my lady: let him come too, if anyone is to +come. Those whom I shall have to fight to-day are +none of your ordinary cattle, but pretentious +fellows, hard to argue down, always finding some +loophole or other, so that Investigation is necessary. +

+

+Yes, most necessary: and you had better take +Proof along too. : +

+

+Come, all of you, since you appear to be necessary +to the case. +

+ +

+ +Do you see that? He is suborning Truth against +us, Philosophy. +

+

+Then you, Plato and Chrysippus and Aristotle, +are afraid that she, Truth, may tell some lie ‘in his +behalf? +

+

+It isn’t that, but he is terribly unprincipled and +smooth-tongued, so that he will seduce her. + + + + +Have no fear. No injustice will be done while we +have Justice here with us. + +

+ +

+Let us go up, then. +But tell me, what is your name ? +

+

+Mine? Frankness, son of Truthful, son of +Renowned Investigator. +

+

+And your country? +

+

+I am a Syrian, Philosophy, from the banks of the +Euphrates. But what of that? I know that some +of my opponents here are just as foreign-born as I: +but in their manners and culture they are not like +men of Soli or Cyprus or Babylon or Stageira.

Although they were born there: Chrysippus in Soli, Aristotle in Stageira. No philosopher. mentioned: by name in this piece came from Cyprus or from Babylon, and these allusions are not clear. Perhaps Lucian has in mind Zeno of Citium and Poseidonius of Seleucia on the Tigris.

Yet +as far as you are concerned it would make no difference even if a man’s speech were foreign, if only his +way of thinking were manifestly right and just. + +

+ +

+ +True: it was a needless question, to be sure. But +what is your calling? That at least is worth +knowing. +

+

+Iam a bluff-hater, cheat-hater, liar-hater, vanityhater, and hate all that sort of scoundrels, who are +very numerous, as you know. +

+

+Heracles! You follow a hateful calling ! + + + + + +You are right. You see, in fact, how many have +come to dislike me and how I am imperilled because +I follow it. +However, I am very well up in the opposite +calling, too: I mean the one with love for a base ; +for I am a truth-lover, a beauty-lover, a simplicitylover, and a lover of all else that is kindred to love. +But there are very few who deserve to have this +calling practised upon them, while those who come +under the other and are closer akin to hatefulness +number untold thousands. So the chances are +that by this time I have lost my skill in the pne +calling for lack of practice, but have become very +expert in the other. +

+

+But that ought not to be so, for if a man can do +the one, they say, he can do the other. So do not +distinguish the two callings; they are but one, +though they seem two. +

+

+You know best as to that, Philosophy. For my +part, however, I am so-constituted as to hate rascals +and to commend and love honest men. + +

+ +

+ + +Come, now, since we are where we planned to be, +let us hold our court somewhere hereabouts in the +portico of Our Lady of the Citadel.

Athena Polias, who shared with Erechtheus the temple now known as the Erechtheum.

Priestess, +arrange the benches for us. Let us in the meantime +pay our homage to the goddess. + + + + + +Lady of the Citadel, come to my aid against the +pretenders, remembering how many oaths thou dost +hear them make and break each day, and what they +do thou alone seest, dwelling as thou dost upon a +lookout. Now is thine hour to requite them. If +thou seest that I am being overborne, and that the +black ballots are more than the half, add thou thine +own and set me free.

Frankness aske of Athena more aid than she generally gave ; for the proverbial ballot of Athena merely decided a tie vote in favour of the defendant, as in the trial of Orestes.

+ +

+ +

+ + +Well and good. Here we are for you, gentlemen, +all seated in readiness to hear the speeches. Choose +one of your number who in your opinion can best +conduct the prosecution, and when you have done so, +build up your complaint and establish your charge ; +it is not feasible for all to speak at once. You, +Frankness, shall make your defence thereafter. +PLATO Which. of us, I wonder, would be the best fitted +to handle the case? +

+

+You, Plato. Marvellous sublimity, superlatively +Attic elegance, charm and _ persuasiveness, insight, +subtlety, opportune seductiveness in demonstration— +all this is yours to the full. Accept the spokesmanship, therefore, and say whatever is appropriate +in behalf of us all. Remember now all your former +successes and put together any points you have urged +against Gorgias or Polos or Hippias or Prodicus: this +man is more able than they. So apply a light + + + + +sprinkling of irony, too, put those clever, incessant +questions of yours, and if you think best, also slip it +in somewhere that “great Zeus in heaven driving +his winged car” would be angry if this man should +not be punished. + +

+ +

+ +No, let us make use of someone more strenuous— +Diogenes here, or Antisthenes, or Crates, or you +yourself, Chrysippus. For surely what the occasion +demands now is not elegance and literary distinction, +but some degree of argumentative and forensic +equipment: Frankness is a professional speaker. +

+

+Well, then, I will be prosecutor, for we shall not +require speeches of any great length, I suppose: and +besides, I have been insulted beyond all of you, since +I was auctioned off the other day for two obols. +

+

+Diogenes will make the speech, Philosophy, for all +of us. Remember, friend, not just to speak for +yourself in the complaint, but to keep our common +interests in view. If we do disagree with one +another a little in our doctrines, you must not +examine into that, or attempt to say who is the +nearer right, but, in general, make an impassioned +plea for Philosophy herself, because she has been +heaped with insult and shamefully abused in the +dialogues of Freespeaker ; ignore the personal views +wherein we differ, and fight for what we all have +in common. Take note, you are our sole representative and it rests with you whether all our teachings +are to seem worthy of high reverence or to be thought +no better than this man made them out to be. + + + +

+ +

+ + +Do not be alarmed ; we shall not come short: I +will speak in behalf of all. Even if Philosophy, +swayed by his eloquence—for she is naturally kindly +and gentle—determines to acquit him, I for my part +shall not be found wanting, for I will show him that +we do not carry sticks for nothing ! +

+

+Not by .any means! Use arguments, rather, for +that is better. Butdo notdelay. The water already +has been poured in,

i.e, the water-clock has been filled.

and the jury has its eyes upon +you. +

+

+Let the others

The rest of the philosophers, who are to sit on the jury (§ 9).

take seats, Philosophy, and cast +their votes with your company, and let Diogenes be +the only prosecutor. +

+

+Then are you not afraid they may find you guilty ? +

+

+Not at all. In fact, I wish to win by a larger +majority. +

+

+That is handsome of you. Well, then, take your +seats, and you, Diogenes, begin your speech. + +

+ +

+ + +What sort of men we were in life, Philosophy, you +know right well, and I need not discuss that point +at all; for who is not aware how much beauty was +brought into life by Pythagoras here, Plato, Aristotle, +Chrysippus and the others, to say nothing of myself? + + + + + +I shall proceed to speak of the insults which, in spite +of our merit, this double-dyed scoundrel Frankness +has dealt us. +He is a public speaker, they say: but abandoning +the courts and the successes to be gained therein, he +concentrated upon us all thé eloquence and power +that he had acquired .in rhetoric, and not only +unceasingly abuses us himself by calling us cheats +and liars, but induces the public to laugh and sneer +at us as if we amounted to nothing at all. More +than that, he has at last made people actually hate +you, Philosophy, as well as us by dubbing your +doctrines stuff and nonsense and rehearsing in +mockery all that is most serious in what you taught +us, so as to get applause and praise from his audience +for himself and contumely for us. The common sort +are that way by nature; they delight in jesters and +buffoons, and most of all when they criticise what is +held in high reverence. Just so in days gone by +they took delight in Aristophanes and Eupolis, who +brought Socrates on the stage to make fun of him +and got up monstrous farces about him. +The playwrights, however, showed their boldness +against only one man, and at the Dionysia, when it +was’ permissible to do so, and the joking was +considered part of the holiday, and +The god, who loves his joke, no doubt was pleased.

Author unknown.

+ + + +

+ +

+ +But this man brings the best people together, after a +long period of thinking and preparing and writing + + + + +down slanders in a thick roll, and then loudly abuses +Plato, Pythagoras, Aristotle here, Chrysippus there, +myself,and in a word, one and all, without the sanction +of a holiday and without having. had anything done +to him personally by us. He would have some excuse +for the thing, of course,if he had acted in self-defence +instead of starting the quarrel.

+ +

+What is worst of all, in doing this sort of thing, +Philosophy, he shelters himself under your name, +and he has suborned Dialogue, our serving-man, employing him against us as a helper and a spokesman. +Moreover, he has actually bribed Menippus,

The Cynic, of Gadara: Lucian’s chief predecessor in satirical prose.

a comrade +of ours, to take part in his farces frequently ; he is +the only one who is not here and does not join us +in the prosecution, thereby playing traitor to our +common cause. + +

+ +

+ +For all this he ought to be punished. What, pray, +can he have to say for himself after ridiculing all that +is most holy before so many witnesses? In fact, it +would be a good thing for them, too, if they were to +see him punished, so that no other man might ever +again sneer at Philosophy; for to keep quiet and +pocket insults might well be thought to betoken +weakness and simplicity rather than self-control. +And who could put up with his last performances ? +Bringing us like slaves to the auction-room and +appointing a crier, he sold us off, they say, some for +a high price, some for an Attic mina, and me, arrant +scoundrel that he is, for two obols! And those +present laughed!

+ +

+On account of this, we ourselves have come up +here in a rage, and we think it right that you for +your part should avenge us because we have been +insulted to the limit. + + + +

+ +

+ +Good, Diogenes! You have splendidly said all +that you ought on behalf of us all. +

+

+Stop applauding! Pour in the water for the +defendant. Now, Frankness, make your speech in +turn, for the water now is running for you. Don’t +delay, then. + +

+ +

+ + +Diogenes did not complete the complaint against +me, Philosophy. He left out, for some reason or +other, the greater part of what I said, and everything +that was very severe. But I am so far from denying. +that I said it all and from appearing with a studied +defence that whatever he passed over in silence or +I neglected previously to say, I purpose to include +now. In that way you can find out whom I put up +for sale and abused, calling them pretenders and +cheats. And I beg you merely to note throughout +whether what I say about them is true. If my +speech should prove to contain anything shocking +or offensive, it is not I, their critic, but they, I think, +whom you would justly blame for it, acting as +they do.

+ +

+As soon as I perceived how many disagreeable +attributes a public speaker must needs acquire, such +as chicanery, lying, impudence, loudness of mouth, +sharpness of elbow, and what all besides, I fled from +all that, as was natural, and set out to attain your +high ideals, Philosophy, expecting to sail, as it +were, out of stormy waters into a peaceful haven + + + +and to live out the rest of my life under your +protection. + +

+ +

+ +Hardly had I caught a glimpse of “your doctrines +when I conceived admiration for you, as was inevitable, +and for all these men, who are the lawgivers of the +higher life and lend a helping hand to those who +aspire to it by giving advice which is extremely good +and extremely helpful if one does not act contrary to +it or falter, but fixedly regards the principles which +you have established and tries to bring his life into +harmony and agreement with them—a thing, to be +sure, which very few, even of your own disciples, do !

I give Fritzsche’s interpretation of this last clause, though I fear it strains the Greek and is foreign to Lucian’s thought. Another, and I think a better, solution is to excise the clause as an early gloss, reading jas and interpreting it more naturally, “a thing which very few, even in our own time, do.” Compare the late gloss in β: τί ταῦτατοῖς καθ' ἡμᾶς ἔοικε μονάχοις.

+ +

+ +

+When I saw, however, that many were not in love +with Philosophy, but simply coveted the reputation +of the thing, and that although in all the obvious, +commonplace matters which anyone can easily copy +they were very like worthy men (in beard, I mean, +and walk and garb), in their life and actions, however, they contradicted their outward appearance +and reversed your practice and sullied the dignity of +the profession, I became angry. The case seemed +to me to be as if some actor in tragedy who was +soft and womanish should act the part of Achilles +or Theseus, or even Heracles himself, without either +walking or speaking as a hero should, but showing +off airs and graces in a mask of such dignity. Even +Helen or Polyxena would never suffer such a man +to resemble them too closely, let alone Heracles, the +conquering hero, who, in my opinion, would very soon + + + + +smash both man and mask with a few strokes of his +club for making him out so disgracefully effeminate. + +

+ +

+ +Just so with me; when I saw you so treated by +those others, I could not brook the shame, of their +impersonation when they made bold, though but apes, +to wear heroic masks, or to copy the ass of Cumae +who put on a lion’s skin and claimed to be himself a +lion, braying in a very harsh and fearsome way at the +ignorant Cumaeans, until at length a foreigner, who +had often seen lions and asses, exposed him and +chased him away by beating him with sticks.

+ +

+But what seemed to me most shocking, Philosophy, +was this, that if people saw any one of these fellows +engaged in any wicked or unseemly or indecent +practice, every man of them at once laid the blame +upon Philosophy herself, and upon Chrysippus or +Plato or Pythagoras or whichever one of you +furnished that sinner with a name for himself and a +model for his harangues; and from him, because he +was leading an evil life, they drew sorry conclusions +about you others, who died long ago. For as you were +not alive, he could not be compared with you. You +were not there, and they all clearly saw him following +dreadful and discreditable practices, so that you +suffered judgment by default along with him and +became involved in the same scandal. +

+ +

+I could not endure this spectacle, but set about +exposing them and distinguishing them from you ; +and you, who ought to reward me for it, bring me +into court! Then if I observed one of the initiates +disclosing the mysteries of the Goddesses Twain and +rehearsing them in public, and became indignant and +showed him up, would you consider me the impious + + + +one: It would not be just. Certainly the officials +of the games always flog an actor if he takes the part +of Athena or Poseidon or Zeus and does not play it +well and in accordance with the dignity of the gods ; +and the gods themselves are surely not angry at them +for letting the scourgers whip a man. wearing their +masks and dressed in their clothing. On the contrary, +they would be gratified, I take it, if he were flogged +more soundly. Not to act a servant’s or a messenger’s part cleverly is a trivial fault, but not to present +Zeus or Heracles to the spectators worthily—Heaven +forfend! how shameful ! + +

+ +

+ +It is most extraordinary, too, that most of them +are thoroughly up in your writings, but live as if they +read and studied them simply to practise the reverse. +Their book tells them they must despise wealth and +reputation, think that only what is beautiful is good, +be free from anger, despise these people of eminence, +and talk with them as man to man; and its advice +is beautiful, as Heaven is my witness, and wise and +wonderful, in all truth. But they teach these very +doctrines for pay, and worship the rich, and are agog +after money; they are more quick-tempered than curs, +more cowardly than hares, more servile than apes, +more lustful than jackasses, more thievish than cats, +more quarrelsome than game-cocks. Consequently, +they let themselves in for ridicule when they hustle + + + + +after it all and elbow one another at the portals of the +rich and take part in great banquets, where they pay +vulgar compliments, stuff themselves beyond decency, +grumble openly at their portions, vent their philosophy disagreeably and discordantly over their cups, +and fail to carry their drink well. All those present +who are not of the profession laugh at them, +naturally, and spit philosophy to scorn for breeding +up such beasts. + +

+ +

+ +Most shameless of all, though each one of them +says he needs nothing and bawls it abroad that only +the wise man is rich, after a little he presents +himself and asks for something, and is angry if he +does not get it. It is just as if someone in royal +robes, with a high turban and a diadem and all the +other marks of kingly dignity, should play the +mendicant, begging of men worse off than himself.

+ +

+When they must needs receive a present, there is a +great deal of talk to the effect that a man should be +ready to share what he has, and that money does not +matter: “What, pray, does gold or silver amount +to, since it’ is not in any way better than pebbles +on the sea-shore!”” But when someone in want +of help, an old-time comrade and friend, goes and +asks for a little of their plenty, he encounters silence, +hesitancy, forgetfulness, and complete recantation +of doctrines. Their numerous speeches about friendship, their “virtue’”’ and their “honour” have all +gone flying off, I know not whither, winged words +for certain, idly bandied about by them daily in their +class-rooms. + +

+ +

+ Each of them is your friend as long +as silver and gold are not in sight on the table; +but if you merely give them a glimpse of an obol, +the peace is broken, it is war without truce or parley + + + +everywhere, the pages of their books have become +blank, and Virtue has taken to her heels. So it is +with dogs, when you toss a bone among them; they +spring to their feet and begin biting each other and +barking at the one that was first to snatch the bone.

+ +

+It is said, too, that a king of Egypt once taught +apes to dance, and that the animals, as they are very +apt at imitating human ways, learned quickly and +gave an exhibition, with purple mantles about them +and masks on their faces. For a long time the show, +they say, went well, until a facetions spectator, +having nuts in his pocket, tossed them into the midst. +On catching sight of them, the monkeys forgot their +dance, changed from artists of the ballet to the +simians that they really were, smashed their masks, +tore their costumes, and fought with each other for +the nuts; whereby the carefully planned ballet was +entirely broken up, and was laughed at by the +spectators. + +

+ +

+ +These self-styled philosophers do just that, and I +for my part abused their sort, and shall never +stop criticizing and ridiculing them. But as for you +and those who resemble you—for there are, there are +some who truly cultivate philosophy and abide by +your laws—may I never be so insane as to say anything abusive or unkind of you! What could I say? +What is there of that nature in the lives that you +have led? But those pretenders and miscreants +deserve in my opinion to be hated. Come, now, +Pythagoras, Plato, Chrysippus, Aristotle—what do +you say? Have their sort anything to do with you, + + + +ov have they displayed any similarity or kinship in +their mode of life ? Aye, “Heracles and the monkey, +as the proverb has it!

You are no more like these men than Heracles was like the monkey that wore the lion’s skin. Cf. § 32, and Lover of Lies, § 5.

Because they have long +beards and claim to be philosophers and look sour, +ought they to be compared with you? [could have: +put up with it if they were at least convincing in +their roles, but as things are, it would be easier for a +buzzard to imitate a nightingale than for them to +imitate philosophers.

+ +

+I have said all that I had to say in my own +defence. Truth, tell them whether it is true. + +

+ +

+ +Stand aside, Frankness ; still farther ... What are +we to do? What did you think of the man’s speech ? +

+

+For my part, Philosophy, while he was speaking I +prayed that I might sink into the earth, so true was +everything that he said. In fact, as I listened, I +recognized each of the men who act that way and +applied his remarks to them: “That refers to this +man; so-and-so does that.” In short, he portrayed +the gentlemen to the life, as in a painting, accurate +likenesses in every respect, depicting not only their +persons, but their very souls‘as faithfully as could be. +

+

+I, Virtue, also had to blush for shame. +

+

+And what say you ? + + + + + +What else but to acquit him of the charge and set +him down as our friend and benefactor? Indeed, just +what happened to the Ilians

The latter-day Trojans.

has happened to us— +we have brought down upon ourselves an actor of +tragedies to hold forth about the woes of the Trojans ! +Let him hold forth, then, and make tragedies out +of these miscreants. +

+

+I, too, Philosophy, commend the man highly, take +back my complaint and count him a friend, for he is +a gallant fellow. + +

+ +

+ + +Good! Come, Frankness. We acquit you of the +charge; you have an unanimous verdict in your +favour, and from now on you may count yourself one +of my household. +

+

+I pay my homage at once. (He kisses his hand.) +But no! I think I shall do it more as they do in a +play, for that will be more reverential : + + + + O Victory, goddess so greatly revered, + Take my life in thy care + And cease not to crown me with garlands. + +Euripides, close of Phoenissac, Orestes, Iphigenia om +Tauris. + + + + +Well, then, let us now initiate our second bowl of +wine. Let us summon up those others to be punished +for the insults they are inflicting upon us. Frankness +shall accuse each of them. + + + + + +Quite right, Virtue; so slip down into the town, +Syllogism, my lad, and summon the philosophers. + +

+ +

+ + +Oyez! Silence! Let the philosophers come to the +Acropolis to present their defence before Virtue, +Philosophy, and Justice. +

+

+Do you see! Very few of them understood the +summons and are coming up. Besides, they fear +Justice, and most of them are actually too busy because of their attentions to the rich. If you wish +them all to come, Syllogism, make your proclamation +like this— +

+

+No! You summon them, Frankness. in the way +you think best. + +

+ +

+ + +Nothing hard about that. Oyez! Silence! All +who assert that they are philosophers, and all who +think that they have any connection with the name, +come tothe Acropolis for a distribution of gifts! Two +minas will be given to every man, and a seed-cake +also; and whoever displays a Jong beard shall receive +a basket of figs into the bargain. Never mind temperance or justice or self-control, as these qualities +are not essential if they are not available; but let +each bring with him five syllogisms by all means, for +without these it is impossible to be wise. + + +Lo, we have set up as prize two talents of gold for the contest ; +These shall we give unto him who prevails over all in debating! + +Cf. Iliad18, 507-8. + + + + +

+ +

+ + +Aha! What a lot of them! The road up to the gate +is full of men hustling after the two minas, as soon +as they heard of them; others are coming up beside +the Pelasgicon;

The prehistoric wall of the Acropolis. Only tumble-down pieces were then to be seen (cf. § 47). The bit. referred to here was at the north-west corner, by the cave of Pan (Double Indictment, § 9).

others by the precinct of Asclepius;

On the south slope, near the theatre of Dionysus.

+even more of them along the Areopagus ;

To the west, near the main entrance.

some, too, +by the tomb of Talus ;

Talus (or Calus) was nephew of Daedalus, who out of jealousy threw him down the cliff. Certain stones at the back of the theatre of Dionysus are thought to belong to his tomb.

and some have set ladders +against the temple of the Twin Brethren

North side: exact site uncertain.

and are +climbing up with a hum, by Heaven, and “in clusters” like swarming bees, to use the words of Homer ;

Iliad 2, 89.

from that side right many, and from the other + +Thousands of men, like the leaves and the flowers +that come in the springtime.Iliad2, 468. + +The Acropolis is full in a trice as they + + + + noisily settle +in place, + +Iliad2, 463. + + +and everywhere are begging-bags and +flattery, beards and shamelessness, staves and gluttony, +syllogisms and avarice. The few that came up in +answer to the first summons are obscure and inconspicuous, intermingled with the crowd of others, and +they escape the eye in the general similarity of garb. +

+

+In fact, that is the worst feature of it all, Philosophy, and the one for which you could be most +criticized, that you have set no mark and token upon +them. These cheats are often more convincing than +the genuine philosophers. + + + + + + + + + + +That shall be seen to presently; but let us welcome them now. + +

+ +

+ + +We Platonists should get our share first. +

+

+No! we Pythagoreans, for Pythagoras was earlier. +

+

+Nonsense! we of the Porch are better. +

+

+Not at all; in matters of money we of the Walk +should be first. +

+

+Give us Epicureans the cakes and the figs, but we +will wait for the money, even if we have to be the +last to get it. +

+

+Where are the two talents? We Academics will +show you how much better debaters we are than +the rest ! +

+

+Not while we Stoics are here! + +

+ +

+ +Stop your bickering! You Cynics, do not jostle +one another or strike each other with your staves. +You were asked here for a different purpose, let me +assure you! And now I, Philosophy, and Virtue +here and Truth will decide who are the genuine +philosophers. Then all who are found to be living +by our rules shall be pronounced superior and will be +happy ever after, but as for the cheats and all those +who have nothing in common with us, we shall put + + + + +the wretches to a wretched end, so that they may +not claim any part in things that are over their heads, +false pretenders that they are! What is this? Are +you running away? By Heaven, they are, most of +them jumping over the cliffs! The Acropolis is empty +except for these few who have remained because +they did not fear the trial. + +

+ +

+ +Attendants, pick up the +bag which the Cynic threw away in the rout. Come, +let me see what is in it; probably lupines, or a book, +or some whole-wheat bread. +

+

+No! gold—see here !—perfume, a razor, a mirror, +and a set of dice! +

+

+Good for you, my fine fellow! Were these your +instruments for the mortification of the flesh, and did’ +_ you think that with the aid of these you could abuse +all mankind and instruct the rest of the world ? +

+

+Well, there you see what they are like. You must +consider how all this is to stop going on unobserved, +and how those who come into contact with them are +to tell which of them are the good and which, on the +contrary, the followers of thte other life. +

+

+Invent a plan, Truth ; for it would be in your own +interest to do so, in order that Falsehood may not +prevail over you, and bad men, under the cloak of +Ignorance, escape your eye when they imitate the +good. + + + +

+ +

+ + +If you think best, let us empower Frankness himself to do this, since we have seen that he is honest +and in sympathy with us, and that he particularly +admires you, Philosophy—to take along Investigation and put himself in the way of all who claim +to be philosophers. Then, whenever he finds a truly +legitimate son of Philosophy, let him crown the +man with a wreath of green olive and invite him +to the Prytaneum;

To be maintained at public expense, as Socrates thought he should have been.

and if he meets a scoundrel +whose philosophy is but stage-play—there are many +of that sort—let him tear his mantle, cut off his +beard close to the skin with goat-shears, and stamp or +brand a mark on his forehead, between the eyebrows ; +let the pattern of the brand be a fox or an ape. +

+

+Good for you, Truth! Let the test, Frankness, be +like the test of the eaglets against the sun. Not that +they, like the eaglets, are to stare at the light and +be put to the proof in that way; but set gold and +fame and pleasure in their view, and whomsoever of +them you see paying no attention and in no way +attracted to the spectacle, let him be the one to wear +the crown of green olive; but whomever you see +gazing fixedly at the gold and reaching his hand out +after it, hale him off to the branding-place, after first +cutting off his beard in accordance with our decision. + +

+ +

+ + +It shall be done, Philosophy. You shall very soon +see most of them wearing the fox-brand or the ape- + + + + +brand, and but few crowned with wreaths. If you +like, however, I will bring you up some of them here +and now. +

+

+What! you will bring up the runaways ? +

+

+Yes, indeed, if the priestess will be good enough to +lend me for a moment that hook and line which the +fisherman from the Peiraeus dedicated. +

+

+There, take it, and the rod too, so that you may +have a complete outfit. +

+

+And now, priestess, give me some figs quickly +and a little of your gold. +

+

+Take them. +

+

+What does the man intend to do? Baiting the +hook with the fig and the gold, and taking his seat +on the crest of the wall, he has made a cast into the +town! Why are you doing that, Frankness? Have +you made up your mind to fish up the stones out of +the Pelasgicon ? +

+

+Hush, Philosophy ; wait and see my catch. Poseidon, god of fishermen, and dear Amphitrite, send us +up quantities of fish! + +

+ +

+ +Ah! I see a fine big pike, or +rather, a golden carp.—No, it is a cat-fish. Anyhow, +he is coming up to the hook with his mouth open. +He has scented the gold; now he is close by; he + + + +struck ; he is on; let’s pull him up. You pull too, +Investigation. Investigation, take hold of the line +with me! +

+

+He isup! Come, let me see what you are, my +good fish. A dogfish !

i.e, a Cynic.

Heracles, what teeth! How +about it, my fine fellow? Caught, were you, gormandizing about the rocks, where you hoped to slip +under cover and keep out of sight? But now you +will be in public view, hung up by the gills! Let +us take out the hook and the bait. No, by Zeus, he +has swallowed it! Here is your hook, all bare; the +fig and the gold are secure in his insides. +

+

+Let him spew them up, by Zeus, so that we may +bait for others. That’s well. What say you, Diogenes ; +do you know who this fellow is, and has he anything +in common with you? +

+

+Not in the least ! +

+

+Well, how much ought we to call him worth? For +my part, I valued him at two obols the other day. +

+

+A high price. He is inedible and ugly and tough +and worthless. Throw him down the cliff head first. +Let down your hook and pull up another. But I +say: look out, Frankness, not to let your rod bend +till it breaks. + + + + + +Have no fear, Diogenes. They are light, and pull +no harder than weakfish.

Lucian puns upon ἀφύη (a small fish, sprat) and ἀφυή (dull, stupid).

+ +Aye, they are mighty weak, for certain ; pull them +up, however. + +

+ +

+ +See! Here comes another fish that looks like a +plate,

The pun here is upon Πλάτων and πλατύς (flat).

as if he were sliced lengthways, a sort of +flatfish, opening his mouth for the hook. He has +swallowed it; he is caught. Up with him! What +is he? +

+

+The kind that styles itself Platonic. +

+

+So you came to get the gold too, confound you ? +What do vou say, Plato? What are we to do with +him? + +

+ +

+ + + +Over the same cliff with him! Let down for +another. +

+

+Ah, I see a very handsome one coming up, as far as +can be judged in the deep water ; of many colours, +with golden stripes on his back.

The Peripatetics were criticized for love of gay clothing and gold.

Do you see him, +Investigation ? +

+

+He is the kind that claims the name of Aristotle. + + + + + + + +He came up and then swam away again. He is +making a careful survey. Now he has come back +again ; he has opened his mouth; he is caught. Up +with him. +

+

+Don’t ask me about him, Frankness. I don’t +know who he is. +

+

+Then he too shall go over the cliff, Aristotle. + +

+ +

+ +But +look here! I see a great number of fish closely alike +in colour, spiny and rough-skinned, harder to grasp +than sea-urchins.

Stoics, then the most numerous school. They themselves were uncouth, and their doctrines spiny.

Shall we need a seine for them? +

+

+But we haven't any. It will be enough if we +land only one out of the school. The one that +comes to the hook will of course be the boldest of +them. +

+

+Let down your line, if you want, but first arm it +with iron for some distance, so that he may. not saw +it off with his teeth after he has swallowed the gold. +

+

+It is down. Poseidon, grant us a quick catch! +Aha! _ they are fighting over the bait; some are +nibbling the fig in schools and some have taken firm +hold of the gold. Good! A very powerful one is on +the hook! Come, let me see whose namesake you + + + + +say you are. But itis silly of me to try to make a +fish talk; these anyhow are certainly dumb! Come, +Investigation, tell us whom he has for master. +

+

+Chrysippus here. +

+

+I understand : because there was gold in the name, +I take it. Well, Chrysippus, in the name of the +Goddess of Wisdom tell us, do you know these +fellows, and do you advise them to do as they do? +

+

+By Zeus, your questions are insulting, Frankness, +if you imply that we have anything in common with +that sort. +

+

+Good, Chrysippus : that is handsome of you. He too +shall go head first after the rest, as he is.spiny and +there is danger that anyone who should try to eat +him might get a hole in his gullet. + + +

+ +

+ + + +Enough of fishing, Frankness. One of them— +there are many capable of it—may snatch off the gold +and the hook and make away with them, and then +you will have to settle with the priestess. So let +us go away to take our stroll, and as for you (to the. +Philosophers), it is high time you went where you +came from, that you may not overstay your leave. +Frankness, you and Investigation seek them all out +on every hand and either crown or brand them, as I +said. + + + + +It shall be done, Philosophy. Good-bye, gentlemen. Let us go down into the town, Investigation, +and carry out our orders. +

+

+Where shall we go first? To the Academy, or to +the Porch? Or shall we begin with the Lyceum ? +

+

+It will make no difference. I am sure, however, +that wherever we go we shall need few crowns of +olive, but many brands. + + + + + +

+ + diff --git a/data/tlg0062/tlg025/tlg0062.tlg025.perseus-grc2.xml b/data/tlg0062/tlg025/tlg0062.tlg025.perseus-grc2.xml index c26dbaaa6..b03f71edf 100644 --- a/data/tlg0062/tlg025/tlg0062.tlg025.perseus-grc2.xml +++ b/data/tlg0062/tlg025/tlg0062.tlg025.perseus-grc2.xml @@ -7,17 +7,19 @@ Ἀναβιοῦντες ἢ Ἁλιεύς Lucian -A. M. Harmon +Austin Morris Harmon, 1878-1950 Perseus Project, Tufts University Gregory Crane Prepared under the supervision of Bridget Almas Lisa Cerrato +Gregory Crane Rashmi Singhal The National Endowment for the Humanities +Harvard Library Arcadia Fund Google Digital Humanities Awards Program @@ -31,14 +33,14 @@ Available under a Creative Commons Attribution-ShareAlike 4.0 International License - + Lucian Lucian - A. M. Harmon + Austin Morris Harmon, 1878-1950 London William Heinemann Ltd. @@ -53,25 +55,25 @@ - +

optical character recognition

 - +

This pointer pattern extracts section.

 - + - + Greek @@ -81,479 +83,504 @@ EpiDoc and CTS conversion and other cleanup - +
- - -
- Σωκράτης -

βάλλε βάλλε τὸν κατάρατον ἀφθόνοις τοῖς λίθοις· ἐπίβαλλε τῶν βώλων· προσεπίβαλλε καὶ τῶν ὀστράκων παῖε τοῖς ξύλοις τὸν ἀλιτήριον ὅρα μὴ διαφύγῃ· καὶ σὺ βάλλε, ὦ Πλάτων καὶ σύ, ὦ Χρύσιππε, καὶ σὺ δέ, καὶ πάντες ἅμα συνασπίσωμεν ἐπʼ αὐτόν, ὡς πήρη πήρῃφιν ἀρήγῃ, βάκτρα δὲ βάκτροις, κοινὸς γὰρ πολέμιος, καὶ οὐκ ἔστιν ἡμῶν ὅντινα οὐχ ὕβρικε. σὺ δέ, ὦ Διόγενες, εἴ ποτε καὶ ἄλλοτε, χρῶ τῷ ξύλῳ· μηδὲ ἀνῆτε· διδότω τὴν ἀξίαν βλάσφημος ὤν. τί τοῦτο; κεκμήκατε, ὦ Ἐπίκουρε καὶ Ἀρίστιππε; καὶ μὴν οὐκ ἐχρῆν. ἀνέρες ἔστε, σοφοί, μνήσασθε δὲ θούριδος ὀργῆς.

- -
- Σωκράτης -

Ἀριστότελες, ἐπισπούδασον ἔτι θᾶττον εὖ ἔχει· ἑάλωκεν τὸ θηρίον. εἰλήφαμέν σε, ὦ μιαρέ. εἴσῃ γοῦν αὐτίκα οὕστινας ἡμᾶς ὄντας ἐκακηγόρεις. τῷ ʼτρόπῳ δέ τις αὐτὸν καὶ μετέλθῃ; ποικίλον γάρ τινα θάνατον ἐπινοῶμεν κατʼ αὐτοῦ πᾶσιν ἡμῖν ἐξαρκέσαι δυνάμενον· καθʼ ἕκαστον γοῦν ἑπτάκις δίκαιός ἐστιν ἀπολωλέναι.

- Φιλόσοφος -

ἐμοὶ μὲν ἀνασκολοπισθῆναι δοκεῖ αὐτόν.

- Ἄλλος -

νὴ Δία, μαστιγωθέντα γε πρότερον.

- Ἄλλος -

πολὺ πρότερον τοὺς ὀφθαλμοὺς ἐκκεκολάφθω.

- Ἄλλος -

τὴν γλῶτταν αὐτὴν ἔτι πολὺ πρότερον ἀποτετμήσθω.

- Σωκράτης -

σοὶ δὲ τί, Ἐμπεδόκλεις, δοκεῖ;

- Ἐμπεδοκλῆς -

εἰς τοὺς κρατῆρας ἐμπεσεῖν αὐτόν, ὡς μάθῃ μὴ λοιδορεῖσθαι τοῖς κρείττοσιν.

- Πλάτων -

καὶ μὴν ἄριστον ἦν καθάπερ τινὰ Πενθέα ἢ Ὀρφέα λακιστὸν ἐν πέτραισιν·εὑρέσθαι μόρον, ἵνα ἂν καὶ τὸ μέρος αὐτοῦ ἕκαστος ἔχων ἀπηλλάττετο.

- -
- Παρρησιάδης + +ΑΝΑΒΙΟΥΝΤΕΣ Η ΑΛΙΕΥΣΑΝΑΒΙΟΥΝΤΕΣ Η ΑΛΙΕΥΣ γ (and Thomas Magister): ΑΛΙΕΥΣ Η ΑΝΑΒΙΟΥΝΤΕΣ β + +
+ Σωκράτης +

βάλλε βάλλε τὸν κατάρατον ἀφθόνοις τοῖς λίθοις· ἐπίβαλλε τῶν βώλων· προσεπίβαλλε καὶ τῶν ὀστράκων· παῖε τοῖς ξύλοις τὸν ἀλιτήριον· ὅρα μὴ διαφύγῃ· καὶ σὺ βάλλε, ὦ Πλάτων· καὶ σύ, ὦ Χρύσιππε, καὶ σὺ δέ, καὶ πάντες ἅμα·καὶ σὺ δέ, καὶ πάντες ἅμα· Punctuation A M.H.: καὶ σὺ δὲ καὶ πάντες ἅμα συν. γ; καὶ σὺ δέ, πάντες ἅμα συν. β, edd. συνασπίσωμεν ἐπʼ αὐτόν, ὡς πήρη πήρῃφιν ἀρήγῃ, βάκτρα δὲ βάκτροις, κοινὸς γὰρ πολέμιος, καὶ οὐκ ἔστιν ἡμῶν ὅντινα οὐχ ὕβρικε. σὺ δέ, ὦ Διόγενες, εἴ ποτε καὶ ἄλλοτε, χρῶ τῷ ξύλῳ· μηδὲ ἀνῆτε· διδότω τὴν ἀξίαν βλάσφημος ὤν. τί τοῦτο; κεκμήκατε, ὦ Ἐπίκουρε καὶ Ἀρίστιππε; καὶ μὴν οὐκ ἐχρῆν. ἀνέρες ἔστε, σοφοί, μνήσασθε δὲ θούριδος ὀργῆς.

+ +
+ Σωκράτης +

Ἀριστότελες, ἐπισπούδασον· ἔτι θᾶττον. ἐπισπούδασον· ἔτι θᾶττον Punctuation Κ. Schwartz: ἐπισπούδασον ἔτι θᾶττον MSS. εὖ ἔχει· ἑάλωκεν τὸ θηρίον. εἰλήφαμέν σε, ὦ μιαρέ. εἴσῃ γοῦν αὐτίκα οὕστινας ἡμᾶς ὄντας ἐκακηγόρεις. τῷ τρόπῳ δέ τις αὐτὸν καὶ μετέλθῃ; ποικίλον γάρ τινα θάνατον ἐπινοῶμεν κατʼ αὐτοῦ πᾶσιν ἡμῖν ἐξαρκέσαι δυνάμενον· καθʼ ἕκαστον γοῦν ἑπτάκις δίκαιός ἐστιν ἀπολωλέναι.

+ Φιλόσοφος +

ἐμοὶ μὲν ἀνασκολοπισθῆναι δοκεῖ αὐτόν.

+ Ἄλλος1 +

νὴ Δία, μαστιγωθέντα γε πρότερον.

+ Ἄλλος2 +

πολὺ πρότερον τοὺς ὀφθαλμοὺς ἐκκεκολάφθω.

+ Ἄλλος3 +

τὴν γλῶτταν αὐτὴν ἔτι πολὺ πρότερον ἀποτετμήσθω.

+ Σωκράτης +

σοὶ δὲ τί, Ἐμπεδόκλεις, δοκεῖ;

+ Ἐμπεδοκλῆς +

εἰς τοὺς κρατῆρας ἐμπεσεῖν αὐτόν, ὡς μάθῃ μὴ λοιδορεῖσθαι τοῖς κρείττοσιν.

+ Πλάτων +

καὶ μὴν ἄριστον ἦν καθάπερ τινὰ Πενθέα ἢ Ὀρφέα λακιστὸν ἐν πέτραισιν εὑρέσθαι μόρον, ἵνα ἂν καὶ τὸ μέρος αὐτοῦ ἕκαστος ἔχων ἀπηλλάττετο.

+ +
+ Παρρησιάδης

μηδαμῶς· ἀλλὰ πρὸς Ἱκεσίου φείσασθέ μου.

- Πλάτων -

ἄραρεν οὐκ ἂν ἀφεθείης ἔτι. ὁρᾷς δὲ δὴ καὶ τὸν Ὅμηρον ἅ φησιν, ὡς οὐκ ἔστι λέουσι καὶ ἀνδράσιν ὅρκια πιστά.

- Παρρησιάδης -

καὶ μὴν καθʼ Ὅμηρον ὑμᾶς καὶ αὐτὸς ἱκετεύσω· αἰδέσεσθε γὰρ ἴσως τὰ ἔπη καὶ οὐ παρόψεσθε ῥαψῳδήσαντά με· ζωγρεῖτʼ οὐ κακὸν ἄνδρα καὶ ἄξια δέχθε ἄποινα, χαλκόν τε χρυσόν τε, τὰ δὴ φιλέουσι σοφοί περ.

- Πλάτων -

ἀλλʼ οὐδὲ ἡμεῖς ἀπορήσομεν πρὸς σὲ Ὁμηρικῆς ἀντιλογίας. ἄκουε γοῦν μὴ δή μοι φύξιν γε, κακηγόρε, βάλλεο θυμῷ χρυσόν περ λέξας, ἐπεὶ ἵκεο χεῖρας ἐς ἀμάς.

- Παρρησιάδης -

οἴμοι τῶν κακῶν. ὁ μὲν Ὅμηρος ἡμῖν ἄπρακτος, ἡ μεγίστη ἐλπίς. ἐπὶ τὸν Εὐριπίδην δή μοι καταφευκτέον· τάχα γὰρ ἂν ἐκεῖνος σώσειέ με. μὴ κτεῖνε· τὸν ἱκέτην γὰρ οὐ θέμις κτανεῖν.

- Πλάτων -

τί δέ; οὐχὶ κἀκεῖνα Εὐριπίδου ἐστίν, οὐ δεινὰ πάσχειν δεινὰ τοὺς εἰργασμένους;

- Παρρησιάδης -

νῦν οὖν ἕκατι ῥημάτων κτενεῖτὲ με;

- Πλάτων -

νὴ Δία· φησὶ γοῦν ἐκεῖνος αὐτός, ἀχαλίνων στομάτων ἀνόμου τʼ ἀφροσύνας τὸ τέλος δυστυχία.

- -
- Παρρησιάδης -

οὐκοῦν ἐπεὶ δέδοκται πάντως ἀποκτιννύναι καὶ οὐδεμία μηχανὴ τὸ διαφυγεῖν με, φέρε τοῦτο γοῦν εἴπατέ μοι, τίνες ὄντες ἢ τί πεπονθότες ἀνήκεστον πρὸς ἡμῶν ἀμείλικτα ὀργίζεσθε καὶ ἐπὶ θανάτῳ συνειλήφατε;

- Πλάτων -

ἅτινα μὲν εἴργασαι ἡμᾶς τὰ δεινά, σεαυτὸν ἐρώτα, ὦ κάκιστε, καὶ τοὺς καλοὺς ἐκείνους σου λόγους ἐν οἷς φιλοσοφίαν τε αὐτὴν κακῶς ἠγόρευες καὶ εἰς ἡμᾶς ὕβριζες, ὥσπερ ἐξ ἀγορᾶς ἀποκηρύττων σοφοὺς ἄνδρας, καὶ τὸ μέγιστον, ἐλευθέρους· ἐφʼ οἷς ἀγανακτήσαντες ἀνεληλύθαμεν ἐπὶ σὲ παραιτησάμενοι πρὸς ὀλίγον τὸν Ἀϊδωνέα, Χρύσιππος οὑτοσὶ καὶ Ἐπίκουρος καὶ ὁ Πλάτων ἐγὼ καὶ Ἀριστοτέλης ἐκεῖνος καὶ ὁ σιωπῶν οὗτος Πυθαγόρας καὶ Διογένης καὶ ἅπαντες ὁπόσους διέσυρες ἐν τοῖς λόγοις.

- -
- Παρρησιάδης -

ἀνέπνευσα· οὐ γὰρ ἀποκτενεῖτέ με, ἢν μάθητε ὁποῖος ἐγὼ περὶ ὑμᾶς ἐγενόμην ὥστε ἀπορρίψατε τοὺς λίθους, μᾶλλον δὲ φυλάττετε. χρήσεσθε γὰρ αὐτοῖς κατὰ τῶν ἀξίων.

- Πλάτων -

ληρεῖς. σὲ δὲ χρὴ τήμερον ἀπολωλέναι, καὶ ἤδη γε λάϊνον ἕσσο χιτῶνα κακῶν ἕνεχʼ ὅσσα ἔοργας.

- Παρρησιάδης -

καὶ μήν, ὦ ἄριστοι, ὃν ἐχρῆν μόνον ἐξ ἁπάντων ἐπαινεῖν οἰκεῖόν τε ὑμῖν ὄντα καὶ εὔνουν καὶ ὁμογνώμονα καί, εἰ μὴ φορτικὸν εἰπεῖν, κηδεμόνα τῶν ἐπιτηδευμάτων εὖ ἴστε ἀποκτενοῦντες, ἢν ἐμὲ ἀποκτείνητε τοσαῦτα ὑπὲρ ὑμῶν πεπονηκότα. ὁρᾶτε οὖν μὴ κατὰ τοὺς πολλοὺς τῶν νῦν φιλοσόφων αὐτοὶ ποιεῖτε, ἀχάριστοι καὶ ὀργίλοι καὶ ἀγνώμονες φαινόμενοι πρὸς ἄνδρα εὐεργέτην.

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, Ὢ τῆς ἀναισχυντίας. καὶ χάριν σοι τῆς κακηγορίας προσοφείλομεν; οὕτως ἀνδραπόδοις ὡς ἀληθῶς οἴει διαλέγεσθαι; ἢ καὶ εὐεργεσίαν καταλογιῇ πρὸς ἡμᾶς ἐπὶ τῇ τοσαύτῃ ὕβρει καὶ παροινίᾳ τῶν λόγων;

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- Παρρησιάδης -

ποῦ γὰρ ἐγὼ ὑμᾶς ἢ πότε ὕβρικα, ὃς ἀεὶ φιλοσοφίαν τε θαυμάζων διατετέλεκα καὶ ὑμᾶς αὐτοὺς ὑπερεπαινῶν καὶ τοῖς λόγοις οἷς καταλελοίπατε ὁμιλῶν; αὐτὰ γοῦν ἅ φημι ταῦτα, πόθεν ἄλλοθεν ἢ παρʼ ὑμῶν λαβὼν καὶ κατὰ τὴν μέλιτταν ἀπανθισάμενος ἐπιδείκνυμαι τοῖς ἀνθρώποις; οἱ δὲ ἐπαινοῦσι καὶ γνωρίζουσιν ἕκαστον τὸ ἄνθος ὅθεν καὶ παρʼ ὅτου καὶ ὅπως ἀνελεξάμην, καὶ λόγῳ μὲν ἐμὲ ζηλοῦσι τῆς ἀνθολογίας, τὸ δʼ ἀληθὲς ὑμᾶς καὶ τὸν λειμῶνα τὸν ὑμέτερον, οἳ τοιαῦτα ἐξηνθήκατε ποικίλα καὶ πολυειδῆ τὰς βαφάς, εἴ τις ἀναλέξασθαί τε αὐτὰ ἐπίσταιτο καὶ ἀναπλέξαι καὶ ἁρμόσαι, ὡς μὴ ἀπᾴδειν θάτερον θατέρου. ἔσθʼ ὅστις οὖν ταῦτα εὖ πεπονθὼς παρʼ ὑμῶν κακῶς ἂν εἰπεῖν ἐπιχειρήσειεν εὐεργέτας ἄνδρας, ἀφʼ ὧν εἶναί τις ἔδοξεν; ἐκτὸς εἰ μὴ κατὰ τὸν Θάμυριν ἢ τὸν Εὔρυτον εἴη τὴν φύσιν, ὡς ταῖς Μούσαις ἀντᾴδειν, παρʼ ὧν εἴληφε τὴν ᾠδήν, ἢ τῷ Ἀπόλλωνι ἐριδαίνειν ἐναντία τοξεύων, καὶ ταῦτα δοτῆρι ὄντι τῆς τοξικῆς.

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τοῦτο μέν, ὦ γενναῖε, κατὰ τοὺς ῥήτορας εἴρηταί σοι· ἐναντιώτατον δʼ οὖν ἐστι τῷ πράγματι καὶ χαλεπωτέραν σου ἐπιδείκνυσι τὴν τόλμαν, εἴ γε τῇ ἀδικίᾳ καὶ ἀχαριστία πρόσεστιν, ὃς παρʼ ἡμῶν τὰ τοξεύματα, ὡς φής, λαβὼν καθʼ ἡμῶν ἐτόξευες, ἕνα τοῦτον ὑποθέμενος τὸν σκοπόν, ἅπαντας ἡμᾶς ἀγορεύειν κακῶς· τοιαῦτα παρὰ σοῦ ἀπειλήφαμεν ἀνθʼ ὧν σοι τὸν λειμῶνα ἐκεῖνον ἀναπετάσαντες οὐκ ἐκωλύομεν δρέπεσθαι καὶ τὸ προκόλπιον ἐμπλησάμενον ἀπελθεῖν ὥστε διά γε τοῦτο μάλιστα δίκαιος ἂν εἴης ἀποθανεῖν.

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ὁρᾶτε· πρὸς ὀργὴν ἀκούετε καὶ οὐδὲν τῶν δικαίων προσίεσθε. καίτοι οὐκ ἂν ᾠήθην ποτὲ ὡς ὀργὴ Πλάτωνος ἢ Χρυσίππου ἢ Ἀριστοτέλους ἢ τῶν ἄλλων ὑμῶν καθίκοιτο ἄν, ἀλλά μοι ἐδοκεῖτε μόνοι δὴ πόρρω εἶναι τοῦ τοιούτου. πλὴν ἀλλὰ μὴ ἄκριτόν γε, ὦ θαυμάσιοι, μηδὲ πρὸ δίκης ἀποκτείνητέ με. ὑμέτερον γοῦν καὶ τοῦτο ἦν, μὴ βίᾳ μηδὲ κατὰ τὸ ἰσχυρότερον πολιτεύεσθαι, δίκῃ δὲ τὰ διάφορα λύεσθαι διδόντας λόγον καὶ δεχομένους ἐν τῷ μέρει. ὥστε δικαστὴν ἑλόμενοι κατηγορήσατε μὲν ὑμεῖς ἢ ἅμα πάντες ἢ ὅντινα ἂν χειροτονήσητε ὑπὲρ ἁπάντων, ἐγὼ δὲ ἀπολογήσομαι πρὸς τὰ ἐγκλήματα. κᾆτα ἢν μέν τι ἀδικῶν φαίνωμαι καὶ τοῦτο περὶ ἐμοῦ γνῷ τὸ δικαστήριον, ὑφέξω δηλαδὴ τὴν ἀξίαν ὑμεῖς δὲ βίαιον οὐδὲν τολμήσετε· ἢν δὲ τὰς εὐθύνας ὑποσχὼν καθαρὸς ὑμῖν καὶ ἀνεπίληπτος εὑρίσκωμαι, ἀφήσουσί με οἱ δικασταί, ὑμεῖς δὲ εἰς τοὺς ἐξαπατήσαντας ὑμᾶς καὶ παροξύναντας καθʼ ἡμῶν τὴν ὀργὴν τρέψετε.

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τοῦτʼ ἐκεῖνο· εἰς πεδίον τὸν ἵππον, ὡς παρακρουσάμενος τοὺς δικαστὰς ἀπέλθῃς. φασὶ γοῦν ῥήτορά σε καὶ δικανικόν τινα εἶναι καὶ πανοῦργον ἐν τοῖς λόγοις. τίνα δὲ καὶ δικαστὴν ἐθέλεις γενέσθαι, ὅντινα μὴ σὺ δωροδοκήσας, οἷα πολλὰ ποιεῖτε, ἄδικα πείσεις ὑπὲρ σοῦ ψηφίσασθαι;

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θαρρεῖτε τούτου γε ἕνεκα· οὐδένα τοιοῦτον διαιτητὴν ὕποπτον ἢ ἀμφίβολον ἀξιώσαιμʼ ἂν γενέσθαι καὶ ὅστις ἀποδώσεταί μοι τὴν ψῆφον. ὁρᾶτε γοῦν, τὴν Φιλοσοφίαν αὐτὴν μεθʼ ὑμῶν ποιοῦμαι δικάστριαν ἔγωγε.

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καὶ τίς ἂν κατηγορήσειεν, εἴ γε ἡμεῖς δικάσομεν;

- Παρρησιάδης -

οἱ αὐτοὶ κατηγορεῖτε καὶ δικάζετε· οὐδὲν οὐδὲ τοῦτο δέδια. τοσοῦτον ὑπερφέρω τοῖς δικαίοις καὶ ἐκ περιουσίας ἀπολογήσεσθαι ὑπολαμβάνω.

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τί ποιοῦμεν, ὦ Πυθαγόρα καὶ Σώκρατες; ἔοικε γὰρ ἁνὴρ οὐκ ἄλογα προκαλεῖσθαι δικάζεσθαι ἀξιῶν.

- Σωκράτης -

τί δὲ ἄλλο ἢ βαδίζωμεν ἐπὶ τὸ δικαστήριον καὶ τὴν Φιλοσοφίαν παραλαβόντες ἀκούσωμεν ὅ τι καὶ ἀπολογήσεται· τὸ πρὸ δίκης γὰρ οὐχ ἡμέτερον, ἀλλὰ δεινῶς ἰδιωτικόν, ὀργίλων τινῶν ἀνθρώπων καὶ τὸ δίκαιον ἐν τῇ χ;χειρὶ τιθεμένων. παρέξομεν οὖν ἀφορμὰς τοῖς κακηγορεῖν ἐθέλουσιν καταλεύσαντες ἄνδρα μηδὲ ἀπολογησάμενον ὑπὲρ ἑαυτοῦ, καὶ ταῦτα δικαιοσύνῃ χαίρειν αὐτοὶ λέγοντες. ἢ τί ἂν εἴποιμεν Ἀνύτου καὶ Μελήτου πέρι, τῶν ἐμοῦ κατηγορησάντων, ἢ τῶν τότε δικαστῶν, εἰ οὗτος τεθνήξεται μηδὲ τὸ παράπαν ὕδατος μεταλαβών;

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ἄριστα παραινεῖς, ὦ Σώκρατες· ὥστε ἀπίωμεν ἐπὶ τὴν Φιλοσοφίαν. ἡ δὲ δικασάτω, καὶ ἡμεῖς ἀγαπήσομεν οἷς ἂν ἐκείνη διαγνῷ.

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- Παρρησιάδης + Πλάτων +

Ἄραρεν· οὐκ ἂν ἀφεθείης ἔτι. ὁρᾷς δὲ δὴ καὶ τὸν Ὅμηρον ἅ φησιν, ὡς οὐκ ἔστι λέουσι καὶ ἀνδράσιν ὅρκια πιστά.

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καὶ μὴν καθʼ Ὅμηρον ὑμᾶς καὶ αὐτὸς ἱκετεύσω· αἰδέσεσθε γὰρ ἴσως τὰ ἔπη καὶ οὐ παρόψεσθε ῥαψῳδήσαντά με· +ζωγρεῖτʼ οὐ κακὸν ἄνδρα καὶ ἄξια δέχθε ἄποινα, + +χαλκόν τε χρυσόν τε, τὰ δὴ φιλέουσι σοφοί περ. +

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ἀλλʼ οὐδὲ ἡμεῖς ἀπορήσομεν πρὸς σὲ Ὁμηρικῆς ἀντιλογίας. ἄκουε γοῦν· +μὴ δή μοι φύξιν γε, κακηγόρε, βάλλεο θυμῷ + +χρυσόν περ λέξας, ἐπεὶ ἵκεο χεῖρας ἐς ἀμάς. +

+ Παρρησιάδης +

οἴμοι τῶν κακῶν. ὁ μὲν Ὅμηρος ἡμῖν ἄπρακτος, ἡ μεγίστη ἐλπίς. ἐπὶ τὸν Εὐριπίδην δή μοι καταφευκτέον· τάχα γὰρ ἂν ἐκεῖνος σώσειέ με. μὴ κτεῖνε· τὸν ἱκέτην γὰρ οὐ θέμις κτανεῖν.

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τί δέ; οὐχὶ κἀκεῖνα Εὐριπίδου ἐστίν, οὐ δεινὰ πάσχειν δεινὰ τοὺς εἰργασμένους;

+ Παρρησιάδης +

νῦν οὖν ἕκατι ῥημάτων κτενεῖτέκτενεῖτέ Guyet; κτείνετέ βγ. με;

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νὴ Δία· φησὶ γοῦν ἐκεῖνος αὐτός, +ἀχαλίνων στομάτων + +ἀνόμου τʼ ἀφροσύνας + +τὸ τέλος δυστυχία. +

+ +
+ Παρρησιάδης +

οὐκοῦν ἐπεὶ δέδοκται πάντως ἀποκτιννύναι καὶ οὐδεμία μηχανὴ τὸ διαφυγεῖν με, φέρε τοῦτο γοῦν εἴπατέ μοι, τίνες ὄντες ἢ τί πεπονθότες ἀνήκεστον πρὸς ἡμῶν ἀμείλικτα ὀργίζεσθε καὶ ἐπὶ θανάτῳ συνειλήφατε;

+ Πλάτων +

ἅτινα μὲν εἴργασαι ἡμᾶς τὰ δεινά, σεαυτὸν ἐρώτα, ὦ κάκιστε, καὶ τοὺς καλοὺς ἐκείνους σου λόγους ἐν οἷς φιλοσοφίαν τε αὐτὴν κακῶς ἠγόρευες καὶ εἰς ἡμᾶς ὕβριζες, ὥσπερ ἐξ ἀγορᾶς ἀποκηρύττων σοφοὺς ἄνδρας, καὶ τὸ μέγιστον, ἐλευθέρους· ἐφʼ οἷς ἀγανακτήσαντες ἀνεληλύθαμεν ἐπὶ σὲ παραιτησάμενοι πρὸς ὀλίγον τὸν Ἀϊδωνέα, Χρύσιππος οὑτοσὶ καὶ Ἐπίκουρος καὶ ὁ Πλάτων ἐγὼ καὶ Ἀριστοτέλης ἐκεῖνος καὶ ὁ σιωπῶν οὗτος Πυθαγόρας καὶ Διογένης καὶ ἅπαντες ὁπόσους διέσυρες ἐν τοῖς λόγοις.

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+ Παρρησιάδης +

ἀνέπνευσα· οὐ γὰρ ἀποκτενεῖτέ με, ἢν μάθητε ὁποῖος ἐγὼ περὶ ὑμᾶς ἐγενόμην· ὥστε ἀπορρίψατε τοὺς λίθους, μᾶλλον δὲ φυλάττετε. χρήσεσθε γὰρ αὐτοῖς κατὰ τῶν ἀξίων.

+ Πλάτων +

ληρεῖς. σὲ δὲ χρὴ τήμερον ἀπολωλέναι, καὶ ἤδη γε λάϊνον ἕσσο χιτῶνα κακῶν ἕνεχʼ ὅσσα ἔοργας.

+ Παρρησιάδης +

καὶ μήν, Ὢ ἄριστοι, ὃν ἐχρῆν μόνον ἐξ ἁπάντων ἐπαινεῖν οἰκεῖόν τε ὑμῖν ὄντα καὶ εὔνουν καὶ ὁμογνώμονα καί, εἰ μὴ φορτικὸν εἰπεῖν, κηδεμόνα τῶν ἐπιτηδευμάτων εὖ ἴστε ἀποκτενοῦντες, ἢν ἐμὲ ἀποκτείνητε τοσαῦτα ὑπὲρ ὑμῶν πεπονηκότα. ὁρᾶτε οὖν μὴ κατὰ τοὺς πολλοὺςκατὰ τοὺς πολλοὺς γΝ : not in BU. τῶν νῦν φιλοσόφων αὐτοὶ αὐτοὶ Cobet: αὐτὸ MSS. ποιεῖτε, ἀχάριστοι καὶ ὀργίλοι καὶ ἀγνώμονες φαινόμενοι πρὸς ἄνδρα εὐεργέτην.

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Ὢ τῆς ἀναισχυντίας. καὶ χάριν σοι τῆς κακηγορίας προσοφείλομεν; οὕτως ἀνδραπόδοις ὡς ἀληθῶς οὕτως ἀνδραπόδοις (sicine cum servis — ?) ὡς ἀληθῶς Κ. Schwartz: οὕτως ἀνδραπόδοις ἀληθῶς γ; οὕτως ὡς ἀνδραπόδοις ἀληθῶς β, edd. since Jacobitz. οἴει διαλέγεσθαι; ἢ καὶ εὐεργεσίαν καταλογιῇ πρὸς ἡμᾶς ἐπὶ τῇ τοσαύτῃ ὕβρει καὶ παροινίᾳ τῶν λόγων;

+ +
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ποῦ γὰρ ἐγὼ ὑμᾶς ἢ πότε ὕβρικα, ὃς ἀεὶ φιλοσοφίαν τε θαυμάζων διατετέλεκα καὶ ὑμᾶς αὐτοὺς ὑπερεπαινῶν καὶ τοῖς λόγοις οἷς καταλελοίπατε ὁμιλῶν; αὐτὰ γοῦν ἅ φημι ταῦτα, πόθεν ἄλλοθεν ἢ παρʼ ὑμῶν λαβὼν καὶ κατὰ τὴν μέλιτταν ἀπανθισάμενος ἐπιδείκνυμαι τοῖς ἀνθρώποις; οἱ δὲ ἐπαινοῦσι καὶ γνωρίζουσιν ἕκαστον τὸ ἄνθος ὅθεν καὶ παρʼ ὅτου καὶ ὅπως ἀνελεξάμην, καὶ λόγῳ μὲν ἐμὲ ζηλοῦσι τῆς ἀνθολογίας, τὸ δʼ ἀληθὲς ὑμᾶς καὶ τὸν λειμῶνα τὸν ὑμέτερον, οἳ τοιαῦτα ἐξηνθήκατε ποικίλα καὶ πολυειδῆ τὰς βαφάς, εἴ τις ἀναλέξασθαί τε αὐτὰ ἐπίσταιτο καὶ ἀναπλέξαι καὶ ἁρμόσαι, ὡς μὴ ἀπᾴδειν θάτερον θατέρου. ἔσθʼ ὅστις οὖν ταῦτα εὖ πεπονθὼς παρʼ ὑμῶν κακῶς ἂν εἰπεῖν ἐπιχειρήσειεν εὐεργέτας ἄνδρας, ἀφʼ ὧν εἶναί τις ἔδοξεν; ἐκτὸς εἰ μὴ κατὰ τὸν Θάμυριν ἢ τὸν Εὔρυτον εἴη τὴν φύσιν, ὡς ταῖς Μούσαις ἀντᾴδειν, παρʼ ὧν εἴληφε τὴν ᾠδήν, ἢ τῷ Ἀπόλλωνι ἐριδαίνειν ἐναντία τοξεύων, καὶ ταῦτα δοτῆρι ὄντι τῆς τοξικῆς.

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τοῦτο μέν, ὦ γενναῖε, κατὰ τοὺς ῥήτορας εἴρηταί σοι· ἐναντιώτατον δʼ οὖνδʼ οὖν Fritzsche: γοῦν MSS. ἐστι τῷ πράγματι καὶ χαλεπωτέραν σου ἐπιδείκνυσι τὴν τόλμαν, εἴ γε τῇ ἀδικίᾳ καὶ ἀχαριστία πρόσεστιν, ὃς παρʼ ἡμῶν τὰ τοξεύματα, ὡς φής, λαβὼν καθʼ ἡμῶν ἐτόξευες, ἕνα τοῦτον ὑποθέμενος τὸν σκοπόν, ἅπαντας ἡμᾶς ἀγορεύειν κακῶς· τοιαῦτα παρὰ σοῦ ἀπειλήφαμεν ἀνθʼ ὧν σοι τὸν λειμῶνα ἐκεῖνον ἀναπετάσαντες οὐκ ἐκωλύομεν δρέπεσθαι καὶ τὸ προκόλπιον ἐμπλησάμενον ἀπελθεῖν· ὥστε διά γε τοῦτο μάλιστα δίκαιος ἂν εἴης ἀποθανεῖν.

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ὁρᾶτε· πρὸς ὀργὴν ἀκούετε καὶ οὐδὲν τῶν δικαίων προσίεσθε. καίτοι οὐκ ἂν ᾠήθην ποτὲ ὡς ὀργὴ Πλάτωνος ἢ Χρυσίππου ἢ Ἀριστοτέλους ἢ τῶν ἄλλων ὑμῶν καθίκοιτο ἄν, ἀλλά μοι ἐδοκεῖτε μόνοι δὴ πόρρω εἶναι τοῦ τοιούτου. πλὴν ἀλλὰ μὴ ἄκριτόν γε, ὦ θαυμάσιοι, μηδὲ πρὸ δίκης ἀποκτείνητέ με. ὑμέτερον γοῦν καὶ τοῦτο ἦν, μὴ βίᾳ μηδὲ κατὰ τὸ ἰσχυρότερον πολιτεύεσθαι, δίκῃ δὲ τὰ διάφορα λύεσθαι διδόντας λόγον καὶ δεχομένους ἐν τῷ μέρει. ὥστε δικαστὴν ἑλόμενοι κατηγορήσατε μὲν ὑμεῖς ἢ ἅμα πάντες ἢ ὅντινα ἂν χειροτονήσητε ὑπὲρ ἁπάντων, ἐγὼ δὲ ἀπολογήσομαι πρὸς τὰ ἐγκλήματα. κᾆτα ἢν μέν τι ἀδικῶν φαίνωμαι καὶ τοῦτο περὶ ἐμοῦ γνῷ τὸ δικαστήριον, ὑφέξω δηλαδὴ τὴν ἀξίαν· ὑμεῖς δὲ βίαιον οὐδὲν τολμήσετε· ἢν δὲ τὰς εὐθύνας ὑποσχὼν καθαρὸς ὑμῖν καὶ ἀνεπίληπτος εὑρίσκωμαι, ἀφήσουσί με οἱ δικασταί, ὑμεῖς δὲ εἰς τοὺς ἐξαπατήσαντας ὑμᾶς καὶ παροξύναντας καθʼ ἡμῶν τὴν ὀργὴν τρέψετε.

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τοῦτʼ ἐκεῖνο· εἰς πεδίον τὸν ἵππον, ὡς παρακρουσάμενος τοὺς δικαστὰς ἀπέλθῃς. φασὶ γοῦν ῥήτορά σε καὶ δικανικόν τινα εἶναι καὶ πανοῦργον ἐν τοῖς λόγοις. τίνα δὲ καὶ δικαστὴν ἐθέλεις γενέσθαι, ὅντινα μὴ σὺ δωροδοκήσας, οἷα πολλὰ ποιεῖτε, ἄδικα πείσεις ὑπὲρ σοῦ ψηφίσασθαι;

+ Παρρησιάδης +

θαρρεῖτε τούτου γε ἕνεκα· οὐδένα τοιοῦτον διαιτητὴν ὕποπτον ἢ ἀμφίβολον ἀξιώσαιμʼ ἂν γενέσθαι καὶ ὅστις ἀποδώσεταί μοι τὴν ψῆφον. ὁρᾶτε γοῦν, τὴν Φιλοσοφίαν αὐτὴν μεθʼ ὑμῶν ποιοῦμαι δικάστριαν ἔγωγε.

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καὶ τίς ἂν κατηγορήσειεν, εἴ γε ἡμεῖς δικάσομεν;

+ Παρρησιάδης +

οἱ αὐτοὶ κατηγορεῖτε καὶ δικάζετε· οὐδὲν οὐδὲ τοῦτο δέδια. τοσοῦτον ὑπερφέρω τοῖς δικαίοις καὶ ἐκ περιουσίας ἀπολογήσεσθαι ὑπολαμβάνω.

+ +
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τί ποιοῦμεν, ὦ Πυθαγόρα καὶ Σώκρατες; ἔοικε γὰρ ἁνὴρ οὐκ ἄλογα προκαλεῖσθαι δικάζεσθαι ἀξιῶν.

+ Σωκράτης +

τί δὲ ἄλλο ἢ βαδίζωμεν ἐπὶ τὸ δικαστήριον καὶ τὴν Φιλοσοφίαν παραλαβόντες ἀκούσωμεν ὅ τι καὶ ἀπολογήσεται· τὸ πρὸ δίκης γὰρ οὐχ ἡμέτερον, ἀλλὰ δεινῶς ἰδιωτικόν, ὀργίλων τινῶν ἀνθρώπων καὶ τὸ δίκαιον ἐν τῇ χειρὶ τιθεμένων. παρέξομεν οὖν ἀφορμὰς τοῖς κακηγορεῖν ἐθέλουσιν καταλεύσαντες ἄνδρα μηδὲ ἀπολογησάμενον ὑπὲρ ἑαυτοῦ, καὶ ταῦτα δικαιοσύνῃ χαίρειν αὐτοὶ λέγοντες. ἢ τί ἂν εἴποιμεν Ἀνύτον καὶ Μελήτου πέρι, τῶν ἐμοῦ κατηγορησάντων, ἢ τῶν τότε δικαστῶν, εἰ οὗτος τεθνήξεται μηδὲ τὸ παράπαν ὕδατος μεταλαβών;

+ Πλάτων +

ἄριστα παραινεῖς, ὦ Σώκρατες· ὥστε ἀπίωμεν ἐπὶ τὴν Φιλοσοφίαν. ἡ δὲ δικασάτω, καὶ ἡμεῖς ἀγαπήσομεν οἷς ἂν ἐκείνη διαγνῷ.

+ +
+ Παρρησιάδης

εὖ γε, ὦ σοφώτατοι, ἀμείνω ταῦτα καὶ νομιμώτερα. τοὺς μέντοι λίθους φυλάττετε, ὡς ἔφην· δεήσει γὰρ αὐτῶν μικρὸν ὕστερον ἐν τῷ δικαστηρίῳ.

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ποῦ δὲ τὴν Φιλοσοφίαν εὕροι τις ἄν; οὐ γὰρ οἶδα ἔνθα οἰκεῖ· καίτοι πάνυ πολὺν ἐπλανήθην χ;χρόνον ἀναζητῶν τὴν οἰκίαν, ὡς συγγενοίμην αὐτῇ. εἶτα ἐντυγχάνων ἄν τισι τριβώνια περιβεβλημένοις καὶ πώγωνας βαθεῖς καθειμένοις παρʼ αὐτῆς ἐκείνης ἥκειν φάσκουσιν, οἰόμενος εἰδέναι αὐτοὺς ἀνηρώτων· οἱ δὲ πολὺ μᾶλλον ἐμοῦ ἀγνοοῦντες ἢ οὐδὲν ὅλως ἀπεκρίναντό μοι, ὡς μὴ ἐλέγχοιντο οὐκ εἰδότες ἢ ἄλλην θύραν ἀντʼ ἄλλης ἐπεδείκνυον. οὐδέπω γοῦν καὶ τήμερον ἐξευρεῖν δεδύνημαι τὴν οἰκίαν.
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- Παρρησιάδης -

πολλάκις δὲ ἢ αὐτὸς εἰκάσας ἢ ξεναγήσαντός τινος ἧκον ἂν ἐπί τινας θύρας βεβαίως ἐλπίσας τότε γοῦν εὑρηκέναι, τεκμαιρόμενος τῷ πλήθει τῶν εἰσιόντων τε καὶ ἐξιόντων, ἁπάντων σκυθρωπῶν καὶ τὰ σχήματα εὐσταλῶν καὶ φροντιστικῶν τὴν πρόσοψιν μετὰ τούτων οὖν συμπαραβυσθεὶς καὶ αὐτὸς εἰσῆλθον ἄν. εἶτα ἑώρων γύναιόν τι οὐχ ἁπλοϊκόν, εἰ καὶ ὅτι μάλιστα εἰς τὸ ἀφελὲς καὶ ἀκόσμητον ἑαυτὴν ἐπερρύθμιζεν, ἀλλὰ κατεφάνη μοι αὐτίκα οὐδὲ τὸ ἄνετον δοκοῦν τῆς κόμης ἀκαλλώπιστον ἐῶσα οὐδὲ τοῦ ἱματίου τὴν ἀναβολὴν ἀνεπιτηδεύτως περιστέλλουσα· πρόδηλος δὲ ἦν κοσμουμένη αὐτοῖς καὶ πρὸς εὐπρέπειαν τῷ ἀθεραπεύτῳ δοκοῦντι προσχρωμένη. ὑπεφαίνετο δέ τι καὶ ψιμύθιον καὶ φῦκος, καὶ τὰ ῥήματα πάνυ ἑταιρικά, καὶ ἐπαινουμένη ὑπὸ τῶν ἐραστῶν εἰς κάλλος ἔχαιρε, καὶ εἰ δοίη τις προχείρως ἐδέχετο, καὶ τοὺς πλουσιωτέρους ἂν παρακαθισαμένη πλησίον τοὺς πένητας τῶν ἐραστῶν οὐδὲ προσέβλεπεν. πολλάκις δὲ καὶ γυμνωθείσης αὐτῆς κατὰ τὸ ἀκούσιον ἑώρων περιδέραια χρυσᾶ τῶν κλοιῶν παχύτερα. ταῦτα ἰδὼν ἐπὶ πόδα ἂν εὐθὺς ἀνέστρεφον, οἰκτείρας δηλαδὴ τοὺς κακοδαίμονας ἐκείνους ἑλκομένους πρὸς αὐτῆς οὐ τῆς ῥινὸς ἀλλὰ τοῦ πώγωνος καὶ κατὰ τὸν Ἰξίονα εἰδώλῳ ἀντὶ τῆς Ἥρας συνόντας.

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- Πλάτων -

τοῦτο μὲν ὀρθῶς ἔλεξας· οὐ γὰρ πρόδηλος οὐδὲ πᾶσι γνώριμος ἡ θύρα. πλὴν ἀλλὰ οὐδὲν δεήσει βαδίζειν ἐπὶ τὴν οἰκίαν ἐνταῦθα γὰρ ἐν Κεραμεικῷ ὑπομενοῦμεν αὐτήν. ἡ δὲ ἤδη που ἀφίξεται ἐπανιοῦσα ἐξ Ἀκαδημίας, ὡς περιπατήσειε καὶ ἐν τῇ Ποικίλῃ· τοῦτο γὰρ ὁσημέραι ποιεῖν ἔθος αὐτῇ· μᾶλλον δὲ ἤδη πρόσεισιν. ὁρᾷς τὴν κόσμιον, τὴν ἀπὸ τοῦ σχήματος, τὴν προσηνῆ τὸ βλέμμα, τὴν ἐπὶ συννοίας ἠρέμα βαδίζουσαν;

- Παρρησιάδης -

πολλὰς ὁμοίας ὁρῶ τό γε σχῆμα καὶ τὸ βάδισμα καὶ τὴν ἀναβολήν. καίτοι μία πάντως ἥ γε ἀληθὴς Φιλοσοφία καὶ ἐν αὐταῖς.

- Πλάτων -

εὖ λέγεις. ἀλλὰ δηλώσει ἥτις ἐστὶ φθεγξαμένη μόνον.

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- Φιλοσοφία -

παπαῖ· τί Πλάτων καὶ Χρύσιππος ἄνω καὶ Ἀριστοτέλης καὶ οἱ λοιποὶ ἅπαντες, αὐτὰ δὴ τὰ κεφάλαιά μου τῶν μαθημάτων; τί αὖθις εἰς τὸν βίον; ἆρά τι ὑμᾶς ἐλύπει τῶν κάτω; ὀργιζομένοις γοῦν ἐοίκατε. καί τίνα τοῦτον συλλαβόντες ἄγετε; ἦ που τυμβωρύχος τις ἢ ἀνδροφόνος ἢ ἱερόσυλός ἐστιν;

- Πλάτων -

νὴ Δία, ὦ Φιλοσοφία, πάντων γε ἱεροσύλων ἀσεβέστατος, ὃς τὴν ἱερωτάτην σὲ κακῶς ἀγορεύειν ἐπεχείρησεν καὶ ἡμᾶς ἅπαντας, ὁπόσοι τι παρὰ σοῦ μαθόντες τοῖς μεθʼ ἡμᾶς καταλελοίπαμεν.

- Φιλοσοφία -

εἶτα ἠγανακτήσατε λοιδορησαμένου τινός, καὶ ταῦτα εἰδότες ἐμέ, οἷα πρὸς τῆς Κωμῳδίας ἀκούουσα ἐν Διονυσίοις ὅμως φίλην τε αὐτὴν ἥγημαι καὶ οὔτε ἐδικασάμην οὔτε ᾐτιασάμην προσελθοῦσα, ἐφίημι δὲ παίζειν τὰ εἰκότα καὶ τὰ συνήθη τῇ ἑορτῇ; οἶδα γὰρ ὡς οὐκ ἄν τι ὑπὸ σκώμματος χεῖρον γένοιτο, ἀλλὰ τοὐναντίον ὅπερ ἂν ᾖ καλόν, ὥσπερ τὸ χρυσίον ἀποσμώμενον τοῖς κόμμασι, λαμπρότερον ἀποστίλβει καὶ φανερώτερον γίγνεται. ὑμεῖς δὲ οὐκ οἶδα ὅπως ὀργίλοι καὶ ἀγανακτικοὶ γεγόνατε. τί δʼ οὖν αὐτὸν ἄγχετε;

- Πλάτων -

μίαν ἡμέραν ταύτην παραιτησάμενοι ἥκομεν ἐπʼ αὐτὸν ὡς ὑπόσχῃ τὴν ἀξίαν ὧν δέδρακεν. φῆμαι γὰρ ἡμῖν διήγγελλον οἷα ἔλεγεν εἰς τὰ πλήθη καθʼ ἡμῶν.

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- Φιλοσοφία +

ποῦ δὲ τὴν Φιλοσοφίαν εὕροι τις ἄν; οὐ γὰρ οἶδα ἔνθα οἰκεῖ· καίτοι πάνυ πολὺν ἐπλανήθην χρόνον ἀναζητῶν τὴν οἰκίαν, ὡς συγγενοίμην αὐτῇ. εἶτα ἐντυγχάνων ἄν τισι τριβώνια περιβεβλημένοις καὶ πώγωνας βαθεῖς καθειμένοις παρʼ αὐτῆς ἐκείνης ἥκειν φάσκουσιν, οἰόμενος εἰδέναι αὐτοὺς ἀνηρώτων· οἱ δὲ πολὺ μᾶλλον ἐμοῦ ἀγνοοῦντες ἢ οὐδὲν ὅλως ἀπεκρίναντό μοι, ὡς μὴ ἐλέγχοιντο οὐκ εἰδότες, ἢ ἄλλην θύραν ἀντʼ ἄλλης ἐπεδείκνυον. οὐδέπω γοῦν καὶ τήμερον ἐξευρεῖν δεδύνημαι τὴν οἰκίαν.
+ +
+ Παρρησιάδης +

πολλάκις δὲ ἢ αὐτὸς εἰκάσας ἢ ξεναγήσαντός τινος ἧκον ἂν ἐπί τινας θύρας βεβαίως ἐλπίσας τότε γοῦν εὑρηκέναι, τεκμαιρόμενος τῷ πλήθει τῶν εἰσιόντων τε καὶ ἐξιόντων, ἁπάντων σκυθρωπῶν καὶ τὰ σχήματα εὐσταλῶν καὶ φροντιστικῶν τὴν πρόσοψιν· μετὰ τούτων οὖν συμπαραβυσθεὶς καὶ αὐτὸς εἰσῆλθον ἄν. εἶτα ἑώρων γύναιόν τι οὐχ ἁπλοϊκόν, εἰ καὶ ὅτι μάλιστα εἰς τὸ ἀφελὲς καὶ ἀκόσμητον ἑαυτὴν ἐπερρύθμιζεν, ἀλλὰ κατεφάνη μοι αὐτίκα οὐδὲ τὸ ἄνετον δοκοῦν τῆς κόμης ἀκαλλώπιστον ἐῶσα οὐδὲ τοῦ ἱματίου τὴν ἀναβολὴν ἀνεπιτηδεύτως περιστέλλουσα· πρόδηλος δὲ ἦν κοσμουμένη αὐτοῖς καὶ πρὸς εὐπρέπειαν τῷ ἀθεραπεύτῳ δοκοῦντι προσχρωμένη. ὑπεφαίνετο δέ τι καὶ ψιμύθιον καὶ φῦκος, καὶ τὰ ῥήματα πάνυ ἑταιρικά, καὶ ἐπαινουμένη ὑπὸ τῶν ἐραστῶν εἰς κάλλος ἔχαιρε, καὶ εἰ δοίη τις προχείρως ἐδέχετο, καὶ τοὺς πλουσιωτέρους ἂν παρακαθισαμένη πλησίον τοὺς πένητας τῶν ἐραστῶν οὐδὲ προσέβλεπεν. πολλάκις δὲ καὶ γυμνωθείσης αὐτῆς κατὰ τὸ ἀκούσιον ἑώρων περιδέραια χρυσᾶ τῶν κλοιῶν κλοιῶν β : ἐγχέλεων γ (eels). παχύτερα. ταῦτα ἰδὼν ἐπὶ πόδα ἐπὶ πόδα Cobet: ἐπὶ πόδας MSS. ἂν εὐθὺς ἀνέστρεφον, οἰκτείρας δηλαδὴ τοὺς κακοδαίμονας ἐκείνους ἑλκομένους πρὸς αὐτῆς οὐ τῆς ῥινὸς ἀλλὰ τοῦ πώγωνος καὶ κατὰ τὸν Ἰξίονα εἰδώλῳ ἀντὶ τῆς Ἥρας συνόντας.

+ +
+ Πλάτων +

τοῦτο μὲν ὀρθῶς ἔλεξας· οὐ γὰρ πρόδηλος οὐδὲ πᾶσι γνώριμος ἡ θύρα. πλὴν ἀλλὰ οὐδὲν δεήσει βαδίζειν ἐπὶ τὴν οἰκίαν· ἐνταῦθα γὰρ ἐν Κεραμεικῷ ὑπομενοῦμεν αὐτήν. ἡ δὲ ἤδη που ἀφίξεται ἐπανιοῦσα ἐξ Ἀκαδημίας, ὡς περιπατήσειε καὶ ἐν τῇ Ποικίλῃ· τοῦτο γὰρ ὁσημέραι ποιεῖν ἔθος αὐτῇ· μᾶλλον δὲ ἤδη πρόσεισιν. ὁρᾷς τὴν κόσμιον, τὴν ἀπὸ τοῦ σχήματος, τὴν προσηνῆ τὸ βλέμμα, τὴν ἐπὶ συννοίας ἠρέμα βαδίζουσαν;

+ Παρρησιάδης +

πολλὰς ὁμοίας ὁρῶ τό γε σχῆμα καὶ τὸ βάδισμα καὶ τὴν ἀναβολήν. καίτοι μία πάντως ἥ γε ἀληθὴς Φιλοσοφία καὶ ἐν αὐταῖς.

+ Πλάτων +

εὖ λέγεις. ἀλλὰ δηλώσει ἥτις ἐστὶ φθεγξαμένη μόνον.

+ +
+ Φιλοσοφία +

παπαῖ· τί Πλάτων καὶ Χρύσιππος ἄνω καὶ Ἀριστοτέλης καὶ οἱ λοιποὶ ἅπαντες, αὐτὰ δὴ τὰ κεφάλαιά μου τῶν μαθημάτων; τί αὖθις εἰς τὸν βίον; ἆρά τι ὑμᾶς ἐλύπει τῶν κάτω; ὀργιζομένοις γοῦν ἐοίκατε. καὶ τίνα τοῦτον συλλαβόντες ἄγετε; ἦ που τυμβωρύχος τις ἢ ἀνδροφόνος ἢ ἱερόσυλός ἐστιν;

+ Πλάτων +

νὴ Δία, ὦ Φιλοσοφία, πάντων γε ἱεροσύλων ἀσεβέστατος, ὃς τὴν ἱερωτάτην σὲ κακῶς ἀγορεύειν ἐπεχείρησεν καὶ ἡμᾶς ἅπαντας, ὁπόσοι τι παρὰ σοῦ μαθόντες τοῖς μεθʼ ἡμᾶς καταλελοίπαμεν.

+ Φιλοσοφία +

εἶτα ἠγανακτήσατε λοιδορησαμένου τινός, καὶ ταῦτα εἰδότες ἐμέ, οἷα πρὸς τῆς Κωμῳδίας ἀκούουσα ἐν Διονυσίοις ὅμως φίλην τε αὐτὴν ἥγημαι καὶ οὔτε ἐδικασάμην οὔτε ᾐτιασάμην προσελθοῦσα, ἐφίημι δὲ παίζειν τὰ εἰκότα καὶ τὰ συνήθη τῇ ἑορτῇ; οἶδα γὰρ ὡς οὐκ ἄν τι ὑπὸ σκώμματος χεῖρον γένοιτο, ἀλλὰ τοὐναντίον ὅπερ ἂν ᾖ καλόν, ὥσπερ τὸ χρυσίον ἀποσμώμενον τοῖς κόμμασι, λαμπρότερον ἀποστίλβει καὶ φανερώτερον γίγνεται. ὑμεῖς δὲ οὐκ οἶδα ὅπως ὀργίλοι καὶ ἀγανακτικοὶ γεγόνατε. τί δʼ οὖν αὐτὸν ἄγχετε;

+ Πλάτων +

μίαν ἡμέραν ταύτην παραιτησάμενοι ἥκομεν ἐπʼ αὐτὸν ὡς ὑπόσχῃ τὴν ἀξίαν ὧν δέδρακεν. φῆμαι γὰρ ἡμῖν διήγγελλον οἷα ἔλεγεν εἰς τὰ πλήθη καθʼ ἡμῶν.

+ +
+ Φιλοσοφία

εἶτα πρὸ δίκης οὐδὲ ἀπολογησάμενον ἀποκτενεῖτε; δῆλος γοῦν ἐστιν εἰπεῖν τι θέλων.

- Πλάτων -

οὔκ, ἀλλʼ ἐπὶ σὲ τὸ πᾶν ἀνεβαλόμεθα, καὶ σοὶ ὅτι ἂν δοκῇ, τοῦτο ποιήσῃ τέλος τῆς δίκης.

- Φιλοσοφία -

τί φὴς σύ;

- Παρρησιάδης -

τοῦτο αὐτό, ὦ δέσποινα Φιλοσοφία, ἥπερ καὶ ʼ μόνη τἀληθὲς ἂν ἐξευρεῖν δύναιο· μόλις γοῦν εὑρόμην πολλὰ ἱκετεύσας τὸ σοὶ φυλαχθῆναι τὴν δίκην.

- Πλάτων -

νῦν, ὦ κατάρατε, δέσποιναν αὐτὴν καλεῖς; πρῴην δὲ τὸ ἀτιμότατον Φιλοσοφίαν ἀπέφαινες ἐν τοσούτῳ θεάτρῳ ἀποκηρύττων κατὰ μέρη δύʼ ὀβολῶν ἕκαστον εἶδος αὐτῆς τῶν λόγων.

- Φιλοσοφία -

ὁρᾶτε μὴ οὐ Φιλοσοφίαν οὗτός γε ἀλλὰ γόητας ἄνδρας ἐπὶ τῷ ἡμετέρῳ ὀνόματι πολλὰ καὶ μιαρὰ πράττοντας ἠγόρευεν κακῶς.

- Παρρησιάδης -

εἴσῃ αὐτίκα, ἢν ἐθέλῃς ἀπολογουμένου ἀκούειν μόνον.

- Φιλοσοφία -

ἀπίωμεν εἰς Ἄρειον πάγον, μᾶλλον δὲ εἰς τὴν ἀκρόπολιν αὐτήν, ὡς ἂν ἐκ περιωπῆς ἅμα καταφανείη πάντα ἐν τῇ πόλει.

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- Φιλοσοφία -

ὑμεῖς δέ, ὦ φίλαι, ἐν τῇ Ποικίλῃ τέως περιπατήσατε· ἥξω γὰρ ὑμῖν ἐκδικάσασα τὴν δίκην.

- Παρρησιάδης -

τίνες δὲ εἰσιν, ὦ Φιλοσοφία; πάνυ γάρ μοι κόσμιαι καὶ αὗται δοκοῦσιν.

- Φιλοσοφία -

ἀρετὴ μὲν ἡ ἀνδρώδης αὕτη, Σωφροσύνη δὲ ἐκείνη καὶ Δικαιοσύνη ἡ παρʼ αὐτήν. ἡ προηγουμένη δὲ Παιδεία, ἡ ἀμυδρὰ δὲ καὶ ἀσαφὴς τὸ χρῶμα ἡ Ἀλήθειά ἐστιν.

- Παρρησιάδης -

οὐχ ὁρῶ ἥντινα καὶ λέγεις.

- Φιλοσοφία -

τὴν ἀκαλλώπιστον ἐκείνην οὐχ ὁρᾷς, τὴν γυμνήν, τὴν ὑποφεύγουσαν ἀεὶ καὶ διολισθάνουσαν;

- Παρρησιάδης -

ὁρῶ νῦν μόλις. ἀλλὰ τί οὐχὶ καὶ ταύτας ἄγεις, ὡς πλῆρες γένοιτο καὶ ἐντελὲς τὸ συνέδριον; τὴν Ἀλήθειαν δέ γε καὶ συνήγορον ἀναβιβάσασθαι πρὸς τὴν δίκην βούλομαι.

- Φιλοσοφία -

νὴ Δία, ἀκολουθήσατε καὶ ὑμεῖς· οὐ βαρὺ γὰρ μίαν δικάσαι δίκην, καὶ ταῦτα περὶ τῶν ἡμετέρων ἐσομένην.

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- Ἀλήθεια -

ἄπιτε ὑμεῖς· ἐγὼ γὰρ οὐδὲν δέομαι ἀκούειν ἃ πάλαι οἶδα ὁποῖά ἐστιν.

- Φιλοσοφία -

ἀλλʼ ἡμῖν, ὦ Ἀλήθεια, ἐν δέοντι συνδικάζοις ἂν καὶ καταμηνύοις ἕκαστα.

- Ἀλήθεια -

οὐκοῦν ἐπάγωμαι καὶ τὼ θεραπαινιδίω τούτω εὐνοϊκοτάτω μοι ὄντε;

- Φιλοσοφία -

καὶ μάλα ὁπόσας ἂν ἐθέλῃς.

- Ἀλήθεια -

ἕπεσθον, ὦ Ἐλευθερία καὶ Παρρησία, μεθʼ ἡμῶν, ὡς τὸν δείλαιον τουτονὶ ἀνθρωπίσκον ἐραστὴν ἡμέτερον ὄντα καὶ κινδυνεύοντα ἐπὶ μηδεμιᾷ προφάσει δικαίᾳ σῶσαι δυνηθῶμεν. σὺ δέ, ὦ Ἔλεγχε, αὐτοῦ περίμεινον.

- Παρρησιάδης -

μηδαμῶς, ὦ δέσποινα, ἡκέτω δὲ καὶ οὗτος, εἰ καί τις ἄλλος·̆ οὐ γὰρ τοῖς τυχοῦσι θηρίοις προσπολεμῆσαι δεήσει με, ἀλλʼ ἀλαζόσιν ἀνθρώποις καὶ δυσελέγκτοις, ἀεί τινας ἀποφυγὰς εὑρισκομένοις, ὥστε ἀναγκαῖος ὁ Ἔλεγχος.

- Ἔλεγχος -

ἀναγκαιότατος μὲν οὖν ἄμεινον δέ, εἰ καὶ τὴν Ἀπόδειξιν παραλάβοις.

- Ἀλήθεια -

ἕπεσθε πάντες, ἐπείπερ ἀναγκαῖοι δοκεῖτε πρὸς τὴν δίκην.

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- Πλάτων -

ὁρᾷς; προσεταιρίζεται καθʼ ἡμῶν, ὦ Φιλοσοφία, τὴν Ἀλήθειαν.

- Φιλοσοφία -

εἶτα δέδιτε, ὦ Πλάτων καὶ Χρύσιππε καὶ Ἀριστότελες, μή τι ψεύσηται ὑπὲρ αὐτοῦ Ἀλήθεια οὖσα;

- Πλάτων -

οὐ τοῦτο, ἀλλὰ δεινῶς πανοῦργός ἐστιν καὶ κολακικός· ὥστε παραπείσει αὐτήν.

- Φιλοσοφία -

θαρρεῖτε· οὐδὲν μὴ γένηται ἄδικον, Δικαιοσύνης ταύτης συμπαρούσης.

+ Πλάτων +

οὔκ, ἀλλʼ ἐπὶ σὲ τὸ πᾶν ἀνεβαλόμεθα, καὶ σοὶ ὅτι ἂν δοκῇ, τοῦτο ποιήσῃ τέλος τῆς δίκης.

+ Φιλοσοφία +

τί φὴς σύ;

+ Παρρησιάδης +

τοῦτο αὐτό, ὦ δέσποινα Φιλοσοφία, ἥπερ καὶ μόνη τἀληθὲς ἂν ἐξευρεῖνἂν ἐξευρεῖν Harmon: ἐξευρεῖν γ, ἂν εὐρεῖν β. δύναιο· μόλις γοῦν εὑρόμην πολλὰ ἱκετεύσας τὸ σοὶ φυλαχθῆναι τὴν δίκην.

+ Πλάτων +

νῦν, ὦ κατάρατε, δέσποιναν αὐτὴν καλεῖς; πρῴην δὲ τὸ ἀτιμότατον Φιλοσοφίαν ἀπέφαινες ἐν τοσούτῳ θεάτρῳ ἀποκηρύττων κατὰ μέρη δύʼ ὀβολῶν ἕκαστον εἶδος αὐτῆς τῶν λόγων.

+ Φιλοσοφία +

ὁρᾶτε μὴ οὐ Φιλοσοφίαν οὗτός γε ἀλλὰ γόητας ἄνδρας ἐπὶ τῷ ἡμετέρῳ ὀνόματι πολλὰ καὶ μιαρὰ πράττοντας ἠγόρευεν κακῶς.

+ Παρρησιάδης +

εἴσῃ αὐτίκα, ἢν ἐθέλῃς ἀπολογουμένου ἀκούειν μόνον.

+ Φιλοσοφία +

ἀπίωμεν εἰς Ἄρειον πάγον, μᾶλλον δὲ εἰς τὴν ἀκρόπολιν αὐτήν, ὡς ἂν ἐκ περιωπῆς ἅμα καταφανείη πάντα ἐν τῇ πόλει.

+ +
+ Φιλοσοφία +

ὑμεῖς δέ, ὦ φίλαι, ἐν τῇ Ποικίλῃ τέως περιπατήσατε· ἥξω γὰρ ὑμῖν ἐκδικάσασα τὴν δίκην.

+ Παρρησιάδης +

τίνες δέ εἰσιν, ὦ Φιλοσοφία; πάνυ γάρ μοι κόσμιαι καὶ αὗται δοκοῦσιν.

+ Φιλοσοφία +

ἀρετὴ μὲν ἡ ἀνδρώδης αὕτη, Σωφροσύνη δὲ ἐκείνη καὶ Δικαιοσύνη ἡἡ Fritzsche : not in MSS. παρʼ αὐτήν. ἡ προηγουμένη δὲ Παιδεία, ἡ ἀμυδρὰ δὲ καὶ ἀσαφὴς τὸ χρῶμα ἡ Ἀλήθειά ἐστιν.

+ Παρρησιάδης +

οὐχ ὁρῶ ἥντινα καὶ λέγεις.

+ Φιλοσοφία +

τὴν ἀκαλλώπιστον ἐκείνην οὐχ ὁρᾷς, τὴν γυμνήν, τὴν ὑποφεύγουσαν ἀεὶ καὶ διολισθάνουσαν;

+ Παρρησιάδης +

ὁρῶ νῦν μόλις. ἀλλὰ τί οὐχὶ καὶ ταύτας ἄγεις, ὡς πλῆρες γένοιτο καὶ ἐντελὲς τὸ συνέδριον; τὴν Ἀλήθειαν δέ γε καὶ συνήγορον ἀναβιβάσασθαι πρὸς τὴν δίκην βούλομαι.

+ Φιλοσοφία +

νὴ Δία, ἀκολουθήσατε καὶ ὑμεῖς· οὐ βαρὺ γὰρ μίαν δικάσαι δίκην, καὶ ταῦτα περὶ τῶν ἡμετέρων ἐσομένην.

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+ Ἀλήθεια +

ἄπιτε ὑμεῖς· ἐγὼ γὰρ οὐδὲν δέομαι ἀκούειν ἃ πάλαι οἶδα ὁποῖά ἐστιν.

+ Φιλοσοφία +

ἀλλʼ ἡμῖν, ὦ Ἀλήθεια, ἐν δέοντι συνδικάζοις ἂν καὶ καταμηνύοις ἕκαστα.

+ Ἀλήθεια +

οὐκοῦν ἐπάγωμαι καὶ τὼ θεραπαινιδίω τούτω εὐνοϊκοτάτω μοι ὄντε;

+ Φιλοσοφία +

καὶ μάλα ὁπόσας ἂν ἐθέλῃς.

+ Ἀλήθεια +

ἕπεσθον, ὦ Ἐλευθερία καὶ Παρρησία, μεθʼ ἡμῶν, ὡς τὸν δείλαιον τουτονὶ ἀνθρωπίσκον ἐραστὴν ἡμέτερον ὄντα καὶ κινδυνεύοντα ἐπὶ μηδεμιᾷ προφάσει δικαίᾳ σῶσαι δυνηθῶμεν. σὺ δέ, ὦ Ἔλεγχε, αὐτοῦ περίμεινον.

+ Παρρησιάδης +

μηδαμῶς, ὦ δέσποινα, ἡκέτω δὲ καὶ οὗτος, εἰ καί τις ἄλλος·εἰ καί τις ἄλλος Fritzsche : καὶ εἴ τις ἄλλος γ; not in β. οὐ γὰρ τοῖς τυχοῦσι θηρίοις προσπολεμῆσαι δεήσει με, ἀλλʼ ἀλλ’ edd. not in MSS. ἀλαζόσιν ἀνθρώποις καὶ δυσελέγκτοις, ἀεί τινας ἀποφυγὰς εὑρισκομένοις, ὥστε ἀναγκαῖος ὁ Ἔλεγχος.

+ ἜλεγχοςΕΛΕΓΧΟΣ ΕΛΕΓΧΟΣ Gesner: ΦΙΛΟΣ. vulg. Gesner: ΦΙΛΟΣ. vulg. +

ἀναγκαιότατος μὲν οὖν· ἄμεινον δέ, εἰ καὶ τὴν Ἀπόδειξιν παραλάβοις.

+ Ἀλήθεια +

ἕπεσθε πάντες, ἐπείπερ ἀναγκαῖοι δοκεῖτε πρὸς τὴν δίκην.

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+ Πλάτων +

ὁρᾷς; προσεταιρίζεται καθʼ ἡμῶν, ὦ Φιλοσοφία, τὴν Ἀλήθειαν.

+ Φιλοσοφία +

εἶτα δέδιτε, ὦ Πλάτων καὶ Χρύσιππε καὶ Ἀριστότελες, μή τι ψεύσηται ὑπὲρ αὐτοῦ Ἀλήθεια οὖσα;

+ Πλάτων +

οὐ τοῦτο, ἀλλὰ δεινῶς πανοῦργός ἐστιν καὶ κολακικός· ὥστε παραπείσει αὐτήν.

+ Φιλοσοφία +

θαρρεῖτε· οὐδὲν μὴ γένηται ἄδικον, Δικαιοσύνης ταύτης συμπαρούσης.

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- Φιλοσοφία -

ἀνίωμεν οὖν. ἀλλὰ εἰπέ μοι σύ, τί σοι τοὔνομα;

- Παρρησιάδης -

ἐμοί; Παρρησιάδης Ἀληθίωνος τοῦ Ἐλεγξικλέους.

- Φιλοσοφία -

πατρὶς δέ;

- Παρρησιάδης -

Σύρος, ὦ Φιλοσοφία, τῶν Ἐπευφρατιδίων. ἀλλὰ τί τοῦτο; καὶ γὰρ τούτων τινὰς οἶδα τῶν ἀντιδίκων μου οὐχ ἧττον ἐμοῦ βαρβάρους τὸ γένος· ὁ τρόπος δὲ καὶ ἡ παιδεία οὐ κατὰ Σολέας ἢ Κυπρίους ἢ Βαβυλωνίους ἢ Σταγειρίτας. καίτοι πρός γε σὲ οὐδὲν ἂν ἔλαττον γένοιτο οὐδʼ εἰ τὴν φωνὴν βάρβαρος εἴη τις, εἴπερ ἡ γνώμη ὀρθὴ καὶ δικαία φαίνοιτο οὖσα.

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- Φιλοσοφία -

εὖ λέγεις· ἄλλως γοῦν ἠρόμην. ἡ τέχνη δέ σοι τίς; ἄξιον γὰρ ἐπίστασθαι τοῦτό γε.

- Παρρησιάδης -

μισαλαζών εἰμι καὶ μισογόης καὶ μισοψευδὴς καὶ μισότυφος καὶ μισῶ πᾶν τὸ τοιουτῶδες εἶδος τῶν μιαρῶν ἀνθρώπων πάνυ δὲ πολλοὶ εἰσιν, ὡς οἶσθα.

- Φιλοσοφία +
+ Φιλοσοφία +

ἀνίωμεν οὖν. ἀλλὰ εἰπέ μοι σύ, τί σοι τοὔνομα;

+ Παρρησιάδης +

ἐμοί; Παρρησιάδης Ἀληθίωνος τοῦ Ἐλεγξικλέους.

+ Φιλοσοφία +

πατρὶς δέ;

+ Παρρησιάδης +

Σύρος, ὦ Φιλοσοφία, τῶν Ἐπευφρατιδίων. ἀλλὰ τί τοῦτο; καὶ γὰρ τούτων τινὰς οἶδα τῶν ἀντιδίκων μου οὐχ ἧττον ἐμοῦ βαρβάρους τὸ γένος· ὁ τρόπος δὲ καὶ ἡ παιδεία οὐ κατὰ Σολέας ἢ Κυπρίους ἢ Βαβυλωνίους ἢ Σταγειρίτας. καίτοι πρός γε σὲ οὐδὲν ἂν ἔλαττον γένοιτο οὐδʼ εἰ τὴν φωνὴν βάρβαρος εἴη τις, εἴπερ ἡ γνώμη ὀρθὴ καὶ δικαία φαίνοιτο οὖσα.

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+ Φιλοσοφία +

εὖ λέγεις· ἄλλως γοῦν ἠρόμην. ἡ τέχνη δέ σοι τίς; ἄξιον γὰρ ἐπίστασθαι τοῦτό γε.

+ Παρρησιάδης +

μισαλαζών εἰμι καὶ μισογόης καὶ μισοψευδὴς καὶ μισότυφος καὶ μισῶ πᾶν τὸ τοιουτῶδες εἶδος τῶν μιαρῶν ἀνθρώπων· πάνυ δὲ πολλοί εἰσιν, ὡς οἶσθα.

+ Φιλοσοφία

Ἡράκλεις, πολυμισῆ τινα μέτει τὴν τέχνην.

- Παρρησιάδης + Παρρησιάδης

εὖ λέγεις· ὁρᾷς γοῦν ὁπόσοις ἀπεχθάνομαι καὶ ὡς κινδυνεύω διʼ αὐτήν.

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οὐ μὴν ἀλλὰ καὶ τὴν ἐναντίαν αὐτῇ πάνυ ἀκριβῶς οἶδα, λέγω δὲ τὴν ἀπὸ τοῦ φιλο τὴν ἀρχὴν ἔχουσαν φιλαλήθης τε γὰρ καὶ φιλόκαλος καὶ φιλαπλοϊκὸς καὶ ὅσα τῷ φιλεῖσθαι συγγενῆ. πλὴν ἀλλʼ ὀλίγοι πάνυ ταύτης ἄξιοι τῆς τέχνης, οἱ δὲ ὑπὸ τῇ ἐναντίᾳ ταττόμενοι καὶ τῷ μίσει οἰκειότεροι πεντακισμύριοι. κινδυνεύω τοιγαροῦν τὴν μὲν ὑπʼ ἀργίας ἀπομαθεῖν ἤδη, τὴν δὲ πάνυ ἠκριβωκέναι.

- Φιλοσοφία -

καὶ μὴν οὐκ ἐχρῆν τοῦ γὰρ αὐτοῦ καὶ τάδε, φασί, καὶ τάδε· ὥστε μὴ διαίρει τὼ τέχνα· μία γὰρ ἐστὸν δύʼ εἶναι δοκούσα.

- Παρρησιάδης -

ἄμεινον σὺ ταῦτα οἶσθα, ὦ Φιλοσοφία. τὸ μέντοι ἐμὸν τοιοῦτόν ἐστιν, οἷον τοὺς μὲν πονηροὺς μισεῖν, ἐπαινεῖν δὲ τοὺς χρηστοὺς καὶ φιλεῖν.

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- Φιλοσοφία +

οὐ μὴν ἀλλὰ καὶ τὴν ἐναντίαν αὐτῇ πάνυ ἀκριβῶς οἶδα, λέγω δὲ τὴν ἀπὸ τοῦ φιλοφιλο Halm : φιλῶ γ, φίλου β. Cf. Arist. Vesp. 77, Luc. adv. Ind.20. τὴν ἀρχὴν ἔχουσαν· φιλαλήθης τε γὰρ καὶ φιλόκαλος καὶ φιλαπλοϊκὸς καὶ ὅσα τῷ φιλεῖσθαι συγγενῆ. πλὴν ἀλλʼ ὀλίγοι πάνυ ταύτης ἄξιοι τῆς τέχνης, οἱ δὲ ὑπὸ τῇ ἐναντίᾳ ταττόμενοι καὶ τῷ μίσει οἰκειότεροι πεντακισμύριοι. κινδυνεύω τοιγαροῦν τὴν μὲν ὑπʼ ἀργίας ἀπομαθεῖν ἤδη, τὴν δὲ πάνυ ἠκριβωκέναι.

+ Φιλοσοφία +

καὶ μὴν οὐκ ἐχρῆν· τοῦ γὰρ αὐτοῦ καὶ τάδε, φασί, καὶ τάδε· ὥστε μὴ διαίρει τὼ τέχνα· μία γὰρ ἐστὸν δύʼ εἶναι δοκούσα.

+ Παρρησιάδης +

ἄμεινον σὺ ταῦτα οἶσθα, ὦ Φιλοσοφία. τὸ μέντοι ἐμὸν τοιοῦτόν ἐστιν, οἷον τοὺς μὲν πονηροὺς μισεῖν, ἐπαινεῖν δὲ τοὺς χρηστοὺς καὶ φιλεῖν.

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+ Φιλοσοφία

ἄγε δή, πάρεσμεν γὰρ ἔνθα ἐχρῆν, ἐνταῦθά που ἐν τῷ προνάῳ τῆς Πολιάδος δικάσωμεν. ἡ Ἱέρεια διάθες ἡμῖν τὰ βάθρα, ἡμεῖς δὲ ἐν τοσούτῳ προσκυνήσωμεν τὴν θεόν.

- Παρρησιάδης -

ὦ Πολιάς, ἐλθέ μοι κατὰ τῶν ἀλαζόνων σύμμαχος ἀναμνησθεῖσα ὁπόσα ἐπιορκούντων ὁσημέραι ἀκούεις αὐτῶν· καὶ ἃ πράττουσι δὲ μόνη ὁρᾷς ἅτε δὴ ἐπὶ σκοπῆς οἰκοῦσα νῦν καιρὸς ἀμύνασθαι αὐτούς. ἐμὲ δὲ ἤν που κρατούμενον ἴδῃς καὶ πλείους ὦσιν αἱ μέλαιναι, σὺ προσθεῖσα τὴν σεαυτῆς σῶζέ με.

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- Φιλοσοφία -

εἶεν ἡμεῖς μὲν ὑμῖν καὶ δὴ καθήμεθα ἕτοιμοι ἀκούειν τῶν λόγων, ὑμεῖς δὲ προελόμενοί τινα ἐξ ἁπάντων, ὅστις ἄριστα κατηγορῆσαι ἂν δοκεῖ, συνείρετε τὴν κατηγορίαν καὶ διελέγχετε· πάντας γὰρ ἅμα λέγειν ἀμήχανον σὺ δέ, ὦ Παρρησιάδη, ἀπολογήσῃ τὸ μετὰ τοῦτο.

- Πλάτων -

τίς οὖν ὁ ἐπιτηδειότατος ἐξ ἡμῶν ἂν γένοιτο πρὸς τὴν δίκην;

- Χρύσιππος -

σύ, ὦ Πλάτων. ἥ τε γὰρ μεγαλόνοια θαυμαστὴ καὶ ἡ καλλιφωνία δεινῶς Ἀττικὴ καὶ τὸ κεχαρισμένον καὶ πειθοῦς μεστὸν ἥ τε σύνεσις καὶ τὸ ἀκριβὲς καὶ τὸ ἐπαγωγὸν ἐν καιρῷ τῶν ἀποδείξεων, πάντα ταῦτά σοι ἀθρόα πρόσεστιν ὥστε τὴν προηγορίαν δέχου καὶ ὑπὲρ ἁπάντων εἰπὲ τὰ εἰκότα. νῦν ἀναμνήσθητι πάντων ἐκείνων καὶ συμφόρει εἰς τὸ αὐτό, εἲ τί σοι πρὸς Γοργίαν ἢ Πῶλον ἢ Πρόδικον ἢ Ἱππίαν εἴρηται· δεινότερος οὗτός ἐστιν. ἐπίπαττε οὖν καὶ τῆς εἰρωνείας καὶ τὰ κομψὰ ἐκεῖνα καὶ συνεχῆ ἐρώτα, κἄν σοι δοκῇ, κἀκεῖνό που παράβυσον, ὡς ὁ μέγας ἐν οὐρανῷ Ζεὺς πτηνὸν ἅρμα ἐλαύνων ἀγανακτήσειεν ἄν, εἰ μὴ οὗτος ὑπόσχοι τὴν δίκην.

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- Πλάτων -

μηδαμῶς, ἀλλά τινα τῶν σφοδροτέρων προχειρισώμεθα, Διογένη τοῦτον ἢ Ἀντισθένη ἢ Κράτητα ἢ καὶ σέ, ὦ Χρύσιππε· οὐ γὰρ δὴ κάλλους ἐν τῷ παρόντι καὶ δεινότητος συγγραφικῆς ὁ καιρός, ἀλλά τινος ἐλεγκτικῆς καὶ δικανικῆς παρασκευῆς· ῥήτωρ δὲ ὁ Παρρησιάδης ἐστίν.

- Διογένης -

ἀλλʼ ἐγὼ αὐτοῦ κατηγορήσω οὐδὲ γὰρ πάνυ μακρῶν οἶμαι τῶν λόγων δεήσεσθαι. καὶ ἄλλως ὑπὲρ ἅπαντας ὕβρισμαι δύʼ ὀβολῶν πρῴην ἀποκεκηρυγμένος.

- Πλάτων -

ὁ Διογένης, ὦ Φιλοσοφία, ἐρεῖ τὸν λόγον ὑπὲρ ἁπάντων. μέμνησο δέ, ὦ γενναῖε, μὴ τὰ σεαυτοῦ μόνον πρεσβεύειν ἐν τῇ κατηγορίᾳ, τὰ κοινὰ δὲ ὁρᾶν εἰ γάρ τι καὶ πρὸς ἀλλήλους διαφερόμεθα ἐν τοῖς δόγμασι, σὺ δὲ τοῦτο μὲν μὴ ἐξέταζε, μηδὲ ὅστις ἐστὶν ὁ ἀληθέστερος νῦν λέγε, ὅλως δὲ ὑπὲρ Φιλοσοφίας αὐτῆς ἀγανάκτει περιυβρισμένης καὶ κακῶς ἀκουούσης ἐν τοῖς Παρρησιάδου λόγοις, καὶ τὰς προαιρέσεις ἀφείς, ἐν αἷς διαλλάττομεν, ὃ κοινὸν ἅπαντες ἔχομεν, τοῦτο ὑπερμάχει. ὅρα· σὲ μόνον προεστησάμεθα καὶ ἐν σοὶ τὰ πάντα ἡμῶν νῦν κινδυνεύεται, ἢ σεμνότατα δόξαι ἢ τοιαῦτα πιστευθῆναι οἷα οὗτος ἀπέφηνε.

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- Διογένης -

θαρρεῖτε, οὐδὲν ἐλλείψομεν ὑπὲρ ἁπάντων ἐρῶ. κἂν ἡ Φιλοσοφία δὲ πρὸς τοὺς λόγους ἐπικλασθεῖσα — φύσει γὰρ ἥμερος καὶ πρᾶός ἐστιν — ἀφεῖναι διαβουλεύηται αὐτόν, ἀλλʼ οὐ τὰ ἐμὰ ἐνδεήσει· δείξω γὰρ αὐτῷ ὅτι μὴ μάτην ξυλοφοροῦμεν.

- Φιλοσοφία -

τοῦτο μὲν μηδαμῶς, ἀλλὰ τῷ λόγῳ μᾶλλον ἄμεινον γὰρ ἤπερ τῷ ξύλῳ. μὴ μέλλε δʼ οὖν. ἤδη γὰρ ἐγκέχυται τὸ ὕδωρ καὶ πρὸς σὲ τὸ δικαστήριον ἀποβλέπει.

- Παρρησιάδης -

οἱ λοιποὶ καθιζέτωσαν, ὦ Φιλοσοφία, καὶ ψηφοφορείτωσαν μεθʼ ὑμῶν, Διογένης δὲ κατηγορείτω μόνος.

- Φιλοσοφία -

οὐ δέδιας οὖν μή σου καταψηφίσωνται;

- Παρρησιάδης -

οὐδαμῶς· πλείοσι γοῦν κρατῆσαι βούλομαι.

- Φιλοσοφία -

γενναῖά σου ταῦτα· καθίσατε δʼ οὖν. σὺ δέ, ὦ Διόγενες, λέγε.

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- Διογένης -

οἷοι μὲν ἡμεῖς ἄνδρες ἐγενόμεθα παρὰ τὸν βίον, ὦ Φιλοσοφία, πάνυ ἀκριβῶς οἶσθα καὶ οὐδὲν δεῖ λόγων ἵνα γὰρ τὸ κατʼ ἐμὲ σιωπήσω, ἀλλὰ Πυθαγόραν τοῦτον καὶ Πλάτωνα καὶ Ἀριστοτέλη καὶ Χρύσιππον καὶ τοὺς ἄλλους τίς οὐκ οἶδεν ὅσα εἰς τὸν βίον καλὰ εἰσεκομίσαντο; ἃ δὲ τοιούτους ὄντας ἡμᾶς ὁ τρισκατάρατος οὑτοσὶ Παρρησιάδης ὕβρικεν ἤδη ἐρῶ.

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ῥήτωρ γάρ τις, ὥς φασιν, ὤν, ἀπολιπὼν τὰ δικαστήρια καὶ τὰς ἐν ἐκείνοις εὐδοκιμήσεις, ὁπόσον ἢ δεινότητος ἢ ἀκμῆς ἐπεπόριστο ἐν τοῖς λόγοις, τοῦτο πᾶν ἐφʼ ἡμᾶς συσκευασάμενος οὐ παύεται αὐτὸς μὲν ἀγορεύων κακῶς γόητας καὶ ἀπατεῶνας ἀποκαλῶν, τὰ πλήθη δὲ ἀναπείθων καταγελᾶν ἡμῶν καὶ καταφρονεῖν ὡς τὸ μηδὲν ὄντων μᾶλλον δὲ καὶ μισεῖσθαι πρὸς τῶν πολλῶν ἤδη πεποίηκεν αὐτούς τε ἡμᾶς καὶ σὲ τὴν Φιλοσοφίαν, φληνάφους καὶ λήρους ἀποκαλῶν τὰ σὰ καὶ τὰ σπουδαιότατα ὧν ἡμᾶς ἐπαίδευσας ἐπὶ χλευασμῷ διεξιών, ὥστε αὐτὸν μὲν κροτεῖσθαι καὶ ἐπαινεῖσθαι πρὸς τῶν θεατῶν, ἡμᾶς δὲ ὑβρίζεσθαι. φύσει γὰρ τοιοῦτόν ἐστιν ὁ πολὺς λεώς, χαίρουσι τοῖς ἀποσκώπτουσιν καὶ λοιδορουμένοις, καὶ μάλισθʼ ὅταν τὰ σεμνότατα εἶναι δοκοῦντα διασύρηται, ὥσπερ ἀμέλει καὶ πάλαι ἔχαιρον Ἀριστοφάνει καὶ Εὐπόλιδι Σωκράτη τουτονὶ ἐπὶ χλευασίᾳ παράγουσιν ἐπὶ τὴν σκηνὴν καὶ κωμῳδοῦσιν ἀλλοκότους τινὰς περὶ αὐτοῦ κωμῳδίας.

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καίτοι ἐκεῖνοι μὲν καθʼ ἑνὸς ἀνδρὸς ἐτόλμων τοιαῦτα, καὶ ἐν Διονυσίοις ἐφειμένον αὐτὸ ἔδρων, καὶ τὸ σκῶμμα ἐδόκει μέρος τι τῆς ἑορτῆς, καὶ ὁ θεὸς ἴσως ἔχαιρε φιλόγελώς τις ὤν.
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- Διογένης + Παρρησιάδης +

ὦ Πολιάς, ἐλθέ μοι κατὰ τῶν ἀλαζόνων σύμμαχος ἀναμνησθεῖσα ὁπόσα ἐπιορκούντων ὁσημέραι ἀκούεις αὐτῶν· καὶ ἃ πράττουσι δὲ μόνη ὁρᾷς ἅτε δὴ ἐπὶ σκοπῆς οἰκοῦσα.ἐπίσκοπος οὖσα β. νῦν καιρὸς ἀμύνασθαι αὐτούς. ἐμὲ δὲ ἤν που κρατούμενον ἴδῃς καὶ πλείους ὦσιν αἱ μέλαιναι, σὺ προσθεῖσα τὴν σεαυτῆς σῶζέ με.

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+ Φιλοσοφία +

Εἶεν· ἡμεῖς μὲν ὑμῖν καὶ δὴ καθήμεθα ἕτοιμοι ἀκούειν τῶν λόγων, ὑμεῖς δὲ προελόμενοί τινα ἐξ ἁπάντων, ὅστις ἄριστα κατηγορῆσαι ἂν δοκεῖ, συνείρετε τὴν κατηγορίαν καὶ διελέγχετε· πάντας γὰρ ἅμα λέγειν ἀμήχανον. οὐ γὰρ οἶόν τε πάντας ἅμα λέγειν γ. σὺ δέ, ὦ Παρρησιάδη, ἀπολογήσῃ τὸ μετὰ τοῦτο.

+ Πλάτων +

τίς οὖν ὁ ἐπιτηδειότατος ἐξ ἡμῶν ἂν γένοιτο πρὸς τὴν δίκην;

+ Χρύσιππος +

σύ, ὦ Πλάτων. ἥ τε γὰρ μεγαλόνοια θαυμαστὴ καὶ ἡ καλλιφωνία δεινῶς Ἀττικὴ καὶ τὸ κεχαρισμένον καὶ πειθοῦς μεστὸν ἥ τε σύνεσις καὶ τὸ ἀκριβὲς καὶ τὸ ἐπαγωγὸν ἐν καιρῷ τῶν ἀποδείξεων, πάντα ταῦτά σοι ἀθρόα πρόσεστιν· ὥστε τὴν προηγορίαν δέχου καὶ ὑπὲρ ἁπάντων εἰπὲ τὰ εἰκότα. νῦν ἀναμνήσθητι πάντων ἐκείνων καὶ συμφόρει εἰς τὸ αὐτό, εἴ τί σοι πρὸς Γοργίαν ἢ Πῶλον ἢ Πρόδικον ἢ Ἱππίαν εἴρηται· δεινότερος οὗτός ἐστιν. ἐπίπαττε οὖν καὶ τῆς εἰρωνείας καὶ τὰ κομψὰ ἐκεῖνα καὶ συνεχῆ ἐρώτα, κἄν σοι δοκῇ, κἀκεῖνό που παράβυσον, ὡς ὁ μέγας ἐν οὐρανῷ Ζεὺς πτηνὸν ἅρμα ἐλαύνων ἀγανακτήσειεν ἄν, εἰ μὴ οὗτος ὑπόσχοι τὴν δίκην.

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+ Πλάτων +

μηδαμῶς, ἀλλά τινα τῶν σφοδροτέρων προχειρισώμεθα, Διογένη τοῦτον ἢ Ἀντισθένη ἢ Κράτητα ἢ καὶ σέ, ὦ Χρύσιππε· οὐ γὰρ δὴ κάλλους ἐν τῷ παρόντι καὶ δεινότητος συγγραφικῆς ὁ καιρός, ἀλλά τινος ἐλεγκτικῆς καὶ δικανικῆς παρασκευῆς· ῥήτωρ δὲ ὁ Παρρησιάδης ἐστίν.

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ἀλλʼ ἐγὼ αὐτοῦ κατηγορήσω· οὐδὲ γὰρ πάνυ μακρῶν οἶμαι τῶν λόγων δεήσεσθαι. καὶ ἄλλως ὑπὲρ ἅπαντας ὕβρισμαι δύʼ ὀβολῶν πρῴην ἀποκεκηρυγμένος.

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ὁ Διογένης, ὦ Φιλοσοφία, ἐρεῖ τὸν λόγον ὑπὲρ ἁπάντων. μέμνησο δέ, ὦ γενναῖε, μὴ τὰ σεαυτοῦ μόνον πρεσβεύειν ἐν τῇ κατηγορίᾳ, τὰ κοινὰ δὲ ὁρᾶν· εἰ γάρ τι καὶ πρὸς ἀλλήλους διαφερόμεθα ἐν τοῖς δόγμασι, σὺ δὲ τοῦτο μὲν μὴ ἐξέταζε, μηδὲ ὅστις ἐστὶν ὁ ἀληθέστερος νῦν λέγε, ὅλως δὲ ὑπὲρ Φιλοσοφίας αὐτῆς ἀγανάκτει περιυβρισμένης καὶ κακῶς ἀκουούσης ἐν τοῖς Παρρησιάδου λόγοις, καὶ τὰς προαιρέσεις ἀφείς, ἐν αἷς διαλλάττομεν, ὃ κοινὸν ἅπαντες ἔχομεν, τοῦτο ὑπερμάχει. ὅρα· σὲ μόνον προεστησάμεθα καὶ ἐν σοὶ τὰ πάντα ἡμῶν νῦν κινδυνεύεται, ἢ σεμνότατα δόξαι ἢ τοιαῦτα πιστευθῆναι οἷα οὗτος ἀπέφηνε.

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+ Διογένης +

θαρρεῖτε, οὐδὲν ἐλλείψομεν· ὑπὲρ ἁπάντων ἐρῶ. κἂν ἡ Φιλοσοφία δὲ πρὸς τοὺς λόγους ἐπικλασθεῖσα — φύσει γὰρ ἥμερος καὶ πρᾶός ἐστιν — ἀφεῖναι διαβουλεύηται αὐτόν, ἀλλʼ οὐ τὰ ἐμὰ ἐνδεήσει· δείξω γὰρ αὐτῷ ὅτι μὴ μάτην ξυλοφοροῦμεν.

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τοῦτο μὲν μηδαμῶς, ἀλλὰ τῷ λόγῳ μᾶλλον· ἄμεινον γὰρ ἤπερ τῷ ξύλῳ. μὴ μέλλε δʼ οὖν. ἤδη γὰρ ἐγκέχυται τὸ ὕδωρ καὶ πρὸς σὲ τὸ δικαστήριον ἀποβλέπει.

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οἱ λοιποὶ καθιζέτωσαν, ὦ Φιλοσοφία, καὶ ψηφοφορείτωσαν μεθʼ ὑμῶν, Διογένης δὲ κατηγορείτω μόνος.

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οὐ δέδιας οὖν μή σου καταψηφίσωνται;

+ Παρρησιάδης +

οὐδαμῶς· πλείοσι γοῦν κρατῆσαι βούλομαι.

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γενναῖά σου ταῦτα· καθίσατε δʼ οὖν. σὺ δέ, ὦ Διόγενες, λέγε.

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οἷοι μὲν ἡμεῖς ἄνδρες ἐγενόμεθα παρὰ τὸν βίον, ὦ Φιλοσοφία, πάνυ ἀκριβῶς οἶσθα καὶ οὐδὲν δεῖ λόγων· ἵνα γὰρ τὸ κατʼ ἐμὲ σιωπήσω, ἀλλὰ Πυθαγόραν τοῦτον καὶ Πλάτωνα καὶ Ἀριστοτέλη καὶ Χρύσιππον καὶ τοὺς ἄλλους τίς οὐκ οἶδεν ὅσα εἰς τὸν βίον καλὰ εἰσεκομίσαντο; ἃ δὲ τοιούτους ὄντας ἡμᾶς ὁ τρισκατάρατος οὑτοσὶ Παρρησιάδης ὕβρικεν ἤδη ἐρῶ.

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ῥήτωρ γάρ τις, ὥς φασιν, ὤν, ἀπολιπὼν τὰ δικαστήρια καὶ τὰς ἐν ἐκείνοις εὐδοκιμήσεις, ὁπόσον ἢ δεινότητος ἢ ἀκμῆς ἐπεπόριστο ἐν τοῖς λόγοις, τοῦτο πᾶν ἐφʼ ἡμᾶς συσκευασάμενος οὐ παύεται αὐτὸςαὐτὸς inserted by Harmon: ἡμᾶς Bekker; παύεται μὲν MSS. μὲν ἀγορεύων κακῶς γόητας καὶ ἀπατεῶνας ἀποκαλῶν, τὰ πλήθη δὲ ἀναπείθων καταγελᾶν ἡμῶν καὶ καταφρονεῖν ὡς τὸ μηδὲν ὄντων· μᾶλλον δὲ καὶ μισεῖσθαι πρὸς τῶν πολλῶν ἤδη πεποίηκεν αὐτούς τε ἡμᾶς καὶ σὲ τὴν Φιλοσοφίαν, φληνάφους καὶ λήρους ἀποκαλῶν τὰ σὰ καὶ τὰ σπουδαιότατα ὧν ἡμᾶς ἐπαίδευσας ἐπὶ χλευασμῷ διεξιών, ὥστε αὐτὸν μὲν κροτεῖσθαι καὶ ἐπαινεῖσθαι πρὸς τῶν θεατῶν, ἡμᾶς δὲ ὑβρίζεσθαι. φύσει γὰρ τοιοῦτόν ἐστιν ὁ πολὺς λεώς, χαίρουσι τοῖς ἀποσκώπτουσιν καὶ λοιδορουμένοις, καὶ μάλισθʼ ὅταν τὰ σεμνότατα εἶναι δοκοῦντα διασύρηται, ὥσπερ ἀμέλει καὶ πάλαι ἔχαιρον Ἀριστοφάνει καὶ Εὐπόλιδι Σωκράτη τουτονὶ ἐπὶ χλευασίᾳ παράγουσιν ἐπὶ τὴν σκηνὴν καὶ κωμῳδοῦσιν ἀλλοκότους τινὰς περὶ αὐτοῦ κωμῳδίας.

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καίτοι ἐκεῖνοι μὲν καθʼ ἑνὸς ἀνδρὸς ἐτόλμων τοιαῦτα, καὶ ἐν Διονυσίοις ἐφειμένον αὐτὸ ἔδρων, καὶ τὸ σκῶμμα ἐδόκει μέρος τι τῆς ἑορτῆς, καὶ ὁ θεὸς ἴσως ἔχαιρε ἔχαιρε Bekker, Κ. Schwartz; χαίρει MSS. φιλόγελώς τις ὤν.
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ὁ δὲ τοὺς ἀρίστους συγκαλῶν, ἐκ πολλοῦ φροντίσας καὶ παρασκευασάμενος καὶ βλασφημίας τινὰς εἰς παχὺ βιβλίον ἐγγράψας, μεγάλῃ τῇ φωνῇ ἀγορεύει κακῶς Πλάτωνα, Πυθαγόραν, Ἀριστοτέλη τοῦτον, Χρύσιππον ἐκεῖνον, ἐμὲ καὶ ὅλως ἅπαντας οὔτε ἑορτῆς ἐφιείσης οὔτε ἰδίᾳ τι πρὸς ἡμῶν παθών· εἶχε γὰρ ἄν τινα συγγνώμην αὐτῷ τὸ πρᾶγμα, εἰ ἀμυνόμενος, ἀλλὰ μὴ ἄρχων αὐτὸς ἔδρα.

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ὃ δὲ πάντων δεινότατον, ὅτι τοιαῦτα ποιῶν καὶ τὸ σὸν ὄνομα ὦ Φιλοσοφία, ὑποδύεται καὶ ὑπελθὼν τὸν Διάλογον ἡμέτερον οἰκέτην ὄντα, τούτῳ συναγωνιστῇ καὶ ὑποκριτῇ χρῆται καθʼ ἡμῶν, ἔτι καὶ Μένιππον ἀναπείσας ἑταῖρον ἡμῶν ἄνδρα συγκωμῳδεῖν αὐτῷ τὰ πολλά, ὃς μόνος οὐ πάρεστιν οὐδὲ κατηγορεῖ μεθʼ ἡμῶν, προδοὺς τὸ κοινόν.
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ὃ δὲ πάντων δεινότατον, ὅτι τοιαῦτα ποιῶν καὶ τὸ σὸν ὄνομα,τὸ σὸν ὄνομα Κ. Schwartz: ὑπὸ τὸ σὸν ὄνομα MSS. ὦ Φιλοσοφία, ὑποδύεται καὶ ὑπελθὼν τὸν Διάλογον ἡμέτερον οἰκέτην ὄντα, τούτῳ συναγωνιστῇ καὶ ὑποκριτῇ χρῆται καθʼ ἡμῶν, ἔτι καὶ Μένιππον ἀναπείσας ἑταῖρον ἡμῶν ἄνδρα συγκωμῳδεῖν αὐτῷ τὰ πολλά, ὃς μόνος οὐ πάρεστιν οὐδὲ κατηγορεῖ μεθʼ ἡμῶν, προδοὺς τὸ κοινόν.
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ἀνθʼ ὧν ἁπάντων ἄξιόν ἐστιν ὑποσχεῖν αὐτὸν τὴν δίκην. ἢ τί γὰρ ἂν εἰπεῖν ἔχοι τὰ σεμνότατα διασύρας ἐπὶ τοσούτων μαρτύρων; χρήσιμον γοῦν καὶ πρὸς ἐκείνους τὸ τοιοῦτον, εἰ θεάσαιντο αὐτὸν κολασθέντα, ὡς μηδὲ ἄλλος τις ἔτι καταφρονοίη Φιλοσοφίας· ἐπεὶ τό γε τὴν ἡσυχίαν ἄγειν καὶ ὑβριζόμενον ἀνέχεσθαι οὐ μετριότητος, ἀλλὰ ἀνανδρίας καὶ εὐηθείας εἰκότως ἂν νομίζοιτο. τὰ μὲν γὰρ τελευταῖα τίνι φορητά; ὃς καθάπερ τὰ ἀνδράποδα παραγαγὼν ἡμᾶς ἐπὶ τὸ πωλητήριον καὶ κήρυκα ἐπιστήσας ἀπημπόλησεν, ὥς φασιν, τοὺς μὲν ἐπὶ πολλῷ, ἐνίους δὲ μνᾶς Ἀττικῆς, ἐμὲ δὲ ὁ παμπονηρότατος οὗτος δύʼ ὀβολῶν οἱ παρόντες δὲ ἐγέλων.

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ἀνθʼ ὧν ἁπάντων ἄξιόν ἐστιν ὑποσχεῖν αὐτὸν τὴν δίκην. ἢ τί γὰρ ἂν εἰπεῖν ἔχοι τὰ σεμνότατα διασύρας ἐπὶ τοσούτων μαρτύρων; χρήσιμον γοῦν καὶ πρὸς ἐκείνους τὸ τοιοῦτον, εἰ θεάσαιντο αὐτὸν κολασθέντα, ὡς μηδὲ ἄλλος τις ἔτι καταφρονοίη Φιλοσοφίας· ἐπεὶ τό γε τὴν ἡσυχίαν ἄγειν καὶ ὑβριζόμενον ἀνέχεσθαι οὐ μετριότητος, ἀλλὰ ἀνανδρίας καὶ εὐηθείας εἰκότως ἂν νομίζοιτο. τὰ μὲν γὰρ τελευταῖα τίνι φορητά; ὃς καθάπερ τὰ ἀνδράποδα παραγαγὼν ἡμᾶς ἐπὶ τὸ πωλητήριον καὶ κήρυκα ἐπιστήσας ἀπημπόλησεν, ὥς φασιν, τοὺς μὲν ἐπὶ πολλῷ, ἐνίους δὲ μνᾶς Ἀττικῆς, ἐμὲ δὲ ὁ παμπονηρότατος οὗτος δύʼ ὀβολῶν· οἱ παρόντες δὲ ἐγέλων.

ἀνθʼ ὧν αὐτοί τε ἀνεληλύθαμεν ἀγανακτήσαντες καὶ σὲ ἀξιοῦμεν τιμωρήσειν ἡμῖν τὰ ἔσχατα ὑβρισμένοις.

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- Πλάτων -

εὖ γε, ὦ Διόγενες, ὑπὲρ ἁπάντων καλῶς ὁπόσα ἐχρῆν ἅπαντα εἴρηκας.

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παύσασθε ἐπαινοῦντες· ἔγχει τῷ ἀπολογουμένῳ. σὺ δὲ ὁ Παρρησιάδης λέγε ἤδη ἐν τῷ μέρει· σοὶ γὰρ τὸ νῦν ῥεῖ. μὴ μέλλε οὖν.

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+ Πλάτων +

εὖ γε, ὦ Διόγενες, ὑπὲρ ἁπάντων καλῶς ὁπόσα ἐχρῆν ἅπαντα εἴρηκας.

+ Φιλοσοφία +

παύσασθε ἐπαινοῦντες· ἔγχει τῷ ἀπολογουμένῳ. σὺ δὲ ὁ Παρρησιάδης λέγε ἤδη ἐν τῷ μέρει· σοὶ γὰρ τὸ νῦν ῥεῖ. μὴ μέλλε οὖν.

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οὐ πάντα μου, ὦ Φιλοσοφία, κατηγόρησε Διογένης, ἀλλὰ τὰ πλείω καὶ ὅσα ἦν χαλεπώτερα οὐκ οἶδα ὅ τι παθὼν παρέλιπεν. ἐγὼ δὲ τοσούτου δέω ἔξαρνος γενέσθαι ὡς οὐκ εἶπον αὐτά, ἢ ἀπολογίαν τινὰ μεμελετηκὼς ἀφῖχθαι, ὥστε καὶ εἴ τινα ἢ αὐτὸς ἀπεσιώπησεν ἢ ἐγὼ μὴ πρότερον ἔφθην εἰρηκώς, νῦν προσθήσειν μοι δοκῶ. οὕτως γὰρ ἂν μάθοις οὕστινας ἀπεκήρυττον καὶ κακῶς ἠγόρευον ἀλαζόνας καὶ γόητας ἀποκαλῶν, καί μοι μόνον τοῦτο παραφυλάττετε, εἰ ἀληθῆ περὶ αὐτῶν ἐρῶ. εἰ δέ τι βλάσφημον ἢ τραχὺ φαίνοιτο ἔχων ὁ λόγος, οὐ τὸν διελέγχοντα, ἐμέ, ἀλλʼ ἐκείνους ἂν οἶμαι δικαιότερον αἰτιάσαισθε τοιαῦτα ποιοῦντας.

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ἐγὼ γὰρ ἐπειδὴ τάχιστα συνεῖδον ὁπόσα τοῖς ῥητορεύουσιν ἀναγκαῖον τὰ δυσχερῆ προσεῖναι, ἀπάτην καὶ ψεῦδος καὶ θρασύτητα καὶ βοὴν καὶ ὠθισμοὺς καὶ μυρία ἄλλα, ταῦτα μέν, ὥσπερ εἰκὸς ἦν, ἀπέφυγον, ἐπὶ δὲ τὰ σά, ὦ Φιλοσοφία, καλὰ ὁρμήσας ἠξίουν ὁπόσον ἔτι μοι λοιπὸν τοῦ βίου καθάπερ ἐκ ζάλης καὶ κλύδωνος εἰς εὔδιὸν τινα λιμένα ἐσπλεύσας ὑπὸ σοὶ σκεπόμενος καταβιῶναι.
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οὐ πάντα μου, ὦ Φιλοσοφία, κατηγόρησε Διογένης, ἀλλὰ τὰ πλείω καὶ ὅσα ἦν χαλεπώτερα οὐκ οἶδα ὅ τι παθὼν παρέλιπεν. ἐγὼ δὲ τοσούτου δέω ἔξαρνος γενέσθαι ὡς οὐκ εἶπον αὐτά, ἢ ἀπολογίαν τινὰ μεμελετηκὼς ἀφῖχθαι, ὥστε καὶ εἴ τινα ἢ αὐτὸς ἀπεσιώπησεν ἢ ἐγὼ μὴ πρότερον ἔφθην εἰρηκώς, νῦν προσθήσειν μοι δοκῶ. οὕτως γὰρ ἂν μάθοις οὕστινας ἀπεκήρυττον καὶ κακῶς ἠγόρευον ἀλαζόνας καὶ γόητας ἀποκαλῶν. καί μοι μόνον τοῦτο παραφυλάττετε, εἰ ἀληθῆ περὶ αὐτῶν ἐρῶ. εἰ δέ τι βλάσφημον ἢ τραχὺ φαίνοιτο ἔχων ὁ λόγος, οὐ τὸν διελέγχοντα ἐμέ, ἀλλʼ ἐκείνους ἂν οἶμαι δικαιότερον αἰτιάσαισθε, αἰτιάσαισθε Dindorf : αἰτιάσεσθαι B, αἰτιάσασθαι P, αἰτιάσεσθε UΝ, αἰτιᾶσθε γ. τοιαῦτα ποιοῦντας.

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ἐγὼ γὰρ ἐπειδὴ τάχιστα συνεῖδον ὁπόσα τοῖς ῥητορεύουσιν ἀναγκαῖον τὰ δυσχερῆ προσεῖναι, ἀπάτην καὶ ψεῦδος καὶ θρασύτητα καὶ βοὴν καὶ ὠθισμοὺς καὶ μυρία ἄλλα, ταῦτα μέν, ὥσπερ εἰκὸς ἦν, ἀπέφυγον, ἐπὶ δὲ τὰ σά, ὦ Φιλοσοφία, καλὰ ὁρμήσας ἠξίουν ὁπόσον ἔτι μοι λοιπὸν τοῦ βίου καθάπερ ἐκ ζάλης καὶ κλύδωνος εἰς εὔδιόν τινα λιμένα ἐσπλεύσας ὑπὸ σοὶ σκεπόμενος καταβιῶναι.
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κἀπειδὴ μόνον παρέκυψα εἰς τὰ ὑμέτερα, σὲ μέν, ὥσπερ ἀναγκαῖον ἦν, καὶ τούσδε ἅπαντας ἐθαύμαζον ἀρίστου βίου νομοθέτας ὄντας καὶ τοῖς ἐπʼ αὐτὸν ἐπειγομένοις χεῖρα ὀρέγοντας, τὰ κάλλιστα καὶ συμφορώτατα παραινοῦντας, εἴ τις μὴ παραβαίνοι αὐτὰ μηδὲ διολισθάνοι, ἀλλʼ ἀτενὲς ἀποβλέπων εἰς τοὺς κανόνας οὓς προτεθείκατε, πρὸς τούτους ῥυθμίζοι καὶ ἀπευθύνοι τὸν ἑαυτοῦ βίον, ὅπερ νὴ Δία καὶ τῶν καθʼ ὑμᾶς αὐτοὺς ὀλίγοι ποιοῦσιν.
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κἀπειδὴ μόνον παρέκυψα εἰς τὰ ὑμέτερα, σὲ μέν, ὥσπερ ἀναγκαῖον ἦν, καὶ τούσδε ἅπαντας ἐθαύμαζον ἀρίστου βίου νομοθέτας ὄντας καὶ τοῖς ἐπʼ αὐτὸν ἐπειγομένοις χεῖρα ὀρέγοντας, τὰ κάλλιστα καὶ συμφορώτατα παραινοῦντας, εἴ τις μὴ παραβαίνοι αὐτὰ μηδὲ διολισθάνοι, ἀλλʼ ἀτενὲς ἀποβλέπων εἰς τοὺς κανόνας οὓς προτεθείκατε, πρὸς τούτους ῥυθμίζοι καὶ ἀπευθύνοι τὸν ἑαυτοῦ βίον, ὅπερ νὴ Δία καὶ τῶν καθʼ ὑμᾶςἡμᾶς β: see opposite note. αὐτοὺς ὀλίγοι ποιοῦσιν.
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ὁρῶν δὲ πολλοὺς οὐκ ἔρωτι φιλοσοφίας ἐχομένους ἀλλὰ δόξης μόνον τῆς ἀπὸ τοῦ πράγματος ἐφιεμένους, καὶ τὰ μὲν πρόχειρα ταῦτα καὶ δημόσια καὶ ὁπόσα παντὶ μιμεῖσθαι ῥᾴδιον εὖ μάλα ἐοικότας ἀγαθοῖς ἀνδράσι, τὸ γένειον λέγω καὶ τὸ βάδισμα καὶ τὴν. ἀναβολήν, ἐπὶ δὲ τοῦ βίου καὶ τῶν πραγμάτων ἀντιφθεγγομένους τῷ σχήματι καὶ τἀναντία ὑμῖν ἐπιτηδεύοντας καὶ διαφθείροντας τὸ ἀξίωμα τῆς ὑποσχέσεως, ἠγανάκτουν, καὶ τὸ πρᾶγμα ὅμοιον ἐδόκει μοι καθάπερ ἂν εἴ τις ὑποκριτὴς τραγῳδίας μαλθακὸς αὐτὸς ὢν καὶ γυναικεῖος Ἀχιλλέα ἢ Θησέα ἢ καὶ τὸν Ἡρακλέα ὑποκρίνοιτο αὐτὸν μήτε βαδίζων μήτε βοῶν ἡρωϊκόν, ἀλλὰ θρυπτόμενος ὑπὸ τηλικούτῳ προσωπείῳ, ὃν οὐδʼ ἂν ἡ Ἑλένη ποτὲ ἢ Πολυξένη ἀνάσχοιντο πέρα τοῦ μετρίου αὐταῖς προσεοικότα, οὐχ ὅπως ὁ Ἡρακλῆς ὁ Καλλίνικος, ἀλλά μοι δοκεῖ τάχιστʼ ἂν ἐπιτρῖψαι τῷ ῥοπάλῳ παίων τοῦτον αὐτόν τε καὶ τὸ προσωπεῖον, οὕτως ἀτίμως κατατεθηλυμμένος πρὸς αὐτοῦ.
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ὁρῶν δὲ πολλοὺς οὐκ ἔρωτι φιλοσοφίας ἐχομένους ἀλλὰ δόξης μόνον τῆς ἀπὸ τοῦ πράγματος ἐφιεμένους, καὶ τὰ μὲν πρόχειρα ταῦτα καὶ δημόσια καὶ ὁπόσα παντὶ μιμεῖσθαι ῥᾴδιον εὖ μάλα ἐοικότας ἀγαθοῖς ἀνδράσι, τὸ γένειον λέγω καὶ τὸ βάδισμα καὶ τὴν ἀναβολήν, ἐπὶ δὲ τοῦ βίου καὶ τῶν πραγμάτων ἀντιφθεγγομένους τῷ σχήματι καὶ τἀναντία ὑμῖν ἐπιτηδεύοντας καὶ διαφθείροντας τὸ ἀξίωμα τῆς ὑποσχέσεως, ἠγανάκτουν, καὶ τὸ πρᾶγμα ὅμοιον ἐδόκει μοι καθάπερ ἂν εἴ τις ὑποκριτὴς τραγῳδίας μαλθακὸς αὐτὸς ὢν καὶ γυναικεῖος Ἀχιλλέα ἢ Θησέα ἢ καὶ τὸν Ἡρακλέα ὑποκρίνοιτο αὐτὸν μήτε βαδίζων μήτε βοῶν ἡρωϊκόν, ἀλλὰ θρυπτόμενος ὑπὸ τηλικούτῳ προσωπείῳ, ὃν οὐδʼ ἂν ἡ Ἑλένη ποτὲ ἢ Πολυξένη ἀνάσχοιντο πέρα τοῦ μετρίου αὐταῖς προσεοικότα, οὐχ ὅπως ὁ Ἡρακλῆς ὁ Καλλίνικος, ἀλλά μοι δοκεῖ τάχιστʼ ἂν ἐπιτρῖψαι τῷ ῥοπάλῳ παίων τοῦτον αὐτόν τε καὶ τὸ προσωπεῖον, οὕτως ἀτίμως κατατεθηλυμμένος πρὸς αὐτοῦ.
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τοιαῦτα καὶ αὐτὸς ὑμᾶς πάσχοντας ὑπʼ ἐκείνων ὁρῶν οὐκ ἤνεγκα τὴν αἰσχύνην τῆς ὑποκρίσεως, εἰ πίθηκοι ὄντες ἐτόλμησαν ἡρώων προσωπεῖα περιθέσθαι ἢ τὸν ἐν Κύμῃ ὄνον μιμήσασθαι, ὃς λεοντῆν περιβαλόμενος ἠξίου λέων αὐτὸς εἶναι, πρὸς ἀγνοοῦντας τοὺς Κυμαίους ὀγκώμενος μάλα τραχὺ καὶ καταπληκτικόν, ἄχρι δή τις αὐτὸν ξένος καὶ λέοντα ἰδὼν καὶ ὄνον πολλάκις ἤλεγξε καὶ ἀπεδίωξε παίων τοῖς ξύλοις.

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ὅ δὲ μάλιστά μοι δεινόν, ὦ Φιλοσοφία, κατεφαίνετο, τοῦτο ἦν οἱ γὰρ ἄνθρωποι εἴ τινα τούτων ἑώρων πονηρὸν ἢ ἄσχημον ἢ ἀσελγές τι ἐπιτηδεύοντα, οὐκ ἔστιν ὅστις οὐ Φιλοσοφίαν αὐτὴν ᾐτιᾶτο καὶ τὸν Χρύσιππον εὐθὺς ἢ Πλάτωνα ἢ Πυθαγόραν ἢ ὅτου ἐπώνυμον αὑτὸν ὁ διαμαρτάνων ἐκεῖνος ἐποιεῖτο καὶ οὗ τοὺς λόγους ἐμιμεῖτο· καὶ ἀπὸ τοῦ κακῶς βιοῦντος πονηρὰ περὶ ὑμῶν εἴκαζον τῶν πρὸ πολλοῦ τεθνηκότων οὐ γὰρ παρὰ ζῶντας ὑμᾶς ἡ ἐξέτασις αὐτοῦ ἐγίγνετο, ἀλλʼ ὑμεῖς μὲν ἐκποδών, ἐκεῖνον δὲ ἑώρων σαφῶς ἅπαντες δεινὰ καὶ ἄσεμνα ἐπιτηδεύοντα, ὥστε ἐρήμην ἡλίσκεσθε μετʼ αὐτοῦ καὶ ἐπὶ τὴν ὁμοίαν διαβολὴν συγκατεσπᾶσθε.
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τοιαῦτα καὶ αὐτὸς ὑμᾶς πάσχοντας ὑπʼ ἐκείνων ὁρῶν οὐκ ἤνεγκα τὴν αἰσχύνην τῆς ὑποκρίσεως, εἰ πίθηκοι ὄντες ἐτόλμησαν ἡρώων προσωπεῖα περιθέσθαι ἢ τὸν ἐν Κύμῃ ὄνον μιμήσασθαι, ὃς λεοντῆν περιβαλόμενος ἠξίου λέων αὐτὸς εἶναι, πρὸς ἀγνοοῦντας τοὺς Κυμαίους ὀγκώμενος μάλα τραχὺ καὶ καταπληκτικόν, ἄχρι δή τις αὐτὸν ξένος καὶ λέοντα ἰδὼν καὶ ὄνον πολλάκις ἤλεγξε καὶ ἀπεδίωξε παίων τοῖς ξύλοις.

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Ὃ δὲ μάλιστά μοι δεινόν, ὦ Φιλοσοφία, κατεφαίνετο, τοῦτο ἦν· οἱ γὰρ ἄνθρωποι εἴ τινα τούτων ἑώρων πονηρὸν ἢ ἄσχημον ἢ ἀσελγές τι ἐπιτηδεύοντα, οὐκ ἔστιν ὅστις οὐ Φιλοσοφίαν αὐτὴν ᾐτιᾶτο καὶ τὸν Χρύσιππον εὐθὺς ἢ Πλάτωνα ἢ Πυθαγόραν ἢ ὅτου ἐπώνυμον αὑτὸν ὁ διαμαρτάνων ἐκεῖνος ἐποιεῖτο καὶ οὗ τοὺς λόγους ἐμιμεῖτο·ἐμιμεῖτο Seager : ἐποιεῖτο γβ. καὶ ἀπὸ τοῦ κακῶς βιοῦντος πονηρὰ περὶ ὑμῶν εἴκαζον τῶν πρὸ πολλοῦ τεθνηκότων· οὐ γὰρ παρὰ ζῶντας ὑμᾶς ἡ ἐξέτασις αὐτοῦ ἐγίγνετο, ἀλλʼ ὑμεῖς μὲν ἐκποδών, ἐκεῖνον δὲ ἑώρων σαφῶς ἅπαντες δεινὰ καὶ ἄσεμνα ἐπιτηδεύοντα, ὥστε ἐρήμην ἡλίσκεσθε μετʼ αὐτοῦ καὶ ἐπὶ τὴν ὁμοίαν διαβολὴν συγκατεσπᾶσθε.
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ταῦτα οὐκ ἤνεγκα ὁρῶν ἔγωγε, ἀλλʼ ἤλεγχον αὐτοὺς καὶ διέκρινον ἀφʼ ὑμῶν ὑμεῖς δέ, τιμᾶν ἐπὶ τούτοις δέον, εἰς δικαστήριόν με ἄγετε. οὐκοῦν ἤν τινα καὶ τῶν μεμυημένων ἰδὼν ἐξαγορεύοντα ταῖν θεαῖν τὰ ἀπόρρητα καὶ ἐξορχούμενον ἀγανακτήσω καὶ διελέγξω, ἐμὲ τὸν ἀσεβοῦντα ἡγήσεσθε εἶναι; ἀλλʼ οὐ δίκαιον. ἐπεὶ καὶ οἱ ἀθλοθέται μαστιγοῦν εἰώθασιν, ἤν τις ὑποκριτὴς Ἀθηνᾶν ἢ Ποσειδῶνα ἢ τὸν Δία ὑποδεδυκὼς μὴ καλῶς ὑποκρίνηται μηδὲ κατʼ ἀξίαν τῶν θεῶν, καὶ οὐ δή που ὀργίζονται αὐτοῖς ἐκεῖνοι, διότι τὸν περικείμενον αὐτῶν τὰ προσωπεῖα καὶ τὸ σχῆμα ἐνδεδυκότα ἐπέτρεψαν παίειν τοῖς μαστιγοφόροις, ἀλλὰ καὶ ἥδοιντʼ ἄν, οἶμαι, μᾶλλον μαστιγουμένῳ· οἰκέτην μὲν γάρ τινα ἢ ἄγγελον μὴ δεξιῶς ὑποκρίνασθαι μικρὸν τὸ πταῖσμα, τὸν Δία δὲ ἢ τὸν Ἡρακλέα μὴ κατʼ ἀξίαν ἐπιδείξασθαι τοῖς θεαταῖς, ἀποτρόπαιον ὡς αἰσχρόν.
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ταῦτα οὐκ ἤνεγκα ὁρῶν ἔγωγε, ἀλλʼ ἤλεγχον αὐτοὺς καὶ διέκρινον ἀφʼ ὑμῶν· ὑμεῖς δέ, τιμᾶν ἐπὶ τούτοις δέον, εἰς δικαστήριόν με ἄγετε. οὐκοῦν ἤν τινα καὶ τῶν μεμυημένων ἰδὼν ἐξαγορεύοντα ταῖν θεαῖν τὰ ἀπόρρητα καὶ ἐξορχούμενον ἀγανακτήσω καὶ διελέγξω, ἐμὲ τὸν ἀσεβοῦντα ἡγήσεσθε εἶναι; ἀλλʼ οὐ δίκαιον. ἐπεὶ καὶ οἱ ἀθλοθέται μαστιγοῦν εἰώθασιν, ἤν τις ὑποκριτὴς Ἀθηνᾶν ἢ Ποσειδῶνα ἢ τὸν Δία ὑποδεδυκὼς μὴ καλῶς ὑποκρίνηται μηδὲ κατʼ ἀξίαν τῶν θεῶν, καὶ οὐ δή που ὀργίζονται αὐτοῖς ἐκεῖνοι, διότι τὸν περικείμενον αὐτῶν τὰ προσωπεῖα καὶ τὸ σχῆμα ἐνδεδυκότα ἐπέτρεψαν παίειν τοῖς μαστιγοφόροις, ἀλλὰ καὶ ἥδοιντʼ ἄν, οἶμαι, μᾶλλονοἶμαι μᾶλλον Jacobs : οἶμαι β, μᾶλλον γ. μαστιγουμένῳ· μαστιγουμένῳ Bekker: μαστιγουμένων MSS. οἰκέτην μὲν γάρ τινα ἢ ἄγγελον μὴ δεξιῶς ὑποκρίνασθαι μικρὸν τὸ πταῖσμα, τὸν Δία δὲ ἢ τὸν Ἡρακλέα μὴ κατʼ ἀξίαν ἐπιδείξασθαι τοῖς θεαταῖς, ἀποτρόπαιον ὡς αἰσχρόν.
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καὶ γὰρ αὖ καὶ τόδε πάντων ἀτοπώτατόν ἐστιν, ὅτι τοὺς μὲν λόγους ὑμῶν πάνυ ἀκριβοῦσιν οἱ πολλοὶ αὐτῶν, καθάπερ δὲ ἐπὶ τοῦτο μόνον ἀναγιγνώσκοντες αὐτοὺς καὶ μελετῶντες, ὡς τἀναντία ἐπιτηδεύοιεν, οὕτως βιοῦσιν. τὸ μὲν γὰρ βιβλίον χρημάτων φησὶ δεῖν καταφρονεῖν καὶ δόξης καὶ μόνον τὸ καλὸν ἀγαθὸν οἴεσθαι καὶ ἀόργητον εἶναι καὶ τῶν λαμπρῶν τούτων ὑπερορᾶν καὶ ἐξ ἰσοτιμίας αὐτοῖς διαλέγεσθαι, καλά, ὦ θεοί, καὶ σοφὰ καὶ θαυμάσια λέγον ὡς ἀληθῶς. οἱ δὲ καὶ αὐτὰ ταῦτα ἐπὶ μισθῷ διδάσκουσιν καὶ τοὺς πλουσίους τεθήπασιν καὶ πρὸς τὸ ἀργύριον κεχήνασιν, ὀργιλώτεροι μὲν τῶν κυνιδίων ὄντες, δειλότεροι δὲ τῶν λαγωῶν, κολακικώτεροι δὲ τῶν πιθήκων, ἀσελγέστεροι δὲ τῶν ὄνων, ἁρπακτικώτεροι δὲ τῶν γαλῶν, φιλονεικότεροι δὲ τῶν ἀλεκτρυόνων. τοιγαροῦν γέλωτα ὀφλισκάνουσιν ὠθιζόμενοι ἐπʼ αὐτὰ καὶ περὶ τὰς τῶν πλουσίων πυλῶνας ἀλλήλους παραγκωνιζόμενοι καὶ δεῖπνα πολυάνθρωπα δειπνοῦντες καὶ ἐν αὐτοῖς τούτοις ἐπαινοῦντες φορτικῶς καὶ πέρα τοῦ καλῶς ἔχοντος ἐμφορούμενοι καὶ μεμψίμοιροι φαινόμενοι καὶ ἐπὶ τῆς κύλικος ἀτερπῆ καὶ ἀπῳδὰ φιλοσοφοῦντες καὶ τὸν ἄκρατον οὐ φέροντες· οἱ ἰδιῶται δὲ ὁπόσοι πάρεισιν, γελῶσι δηλαδὴ καὶ καταπτύουσιν φιλοσοφίας, εἰ τοιαῦτα καθάρματα ἐκτρέφει.
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καὶ γὰρ αὖ καὶ τόδε πάντων ἀτοπώτατόν ἐστιν, ὅτι τοὺς μὲν λόγους ὑμῶν πάνυ ἀκριβοῦσιν οἱ πολλοὶ αὐτῶν, καθάπερ δὲ ἐπὶ τοῦτο μόνον ἀναγιγνώσκοντες αὐτοὺς καὶ μελετῶντες, ὡς τἀναντία ἐπιτηδεύοιεν, οὕτως βιοῦσιν. τὸ μὲν γὰρ βιβλίον χρημάτων φησὶ δεῖν καταφρονεῖν οἶμαι μᾶλλον Jacobs: οἶμαι β, μᾶλλον γ. καὶ δόξης καὶ μόνον τὸ καλὸν ἀγαθὸν οἴεσθαι καὶ ἀόργητον εἶναι καὶ τῶν λαμπρῶν τούτων ὑπερορᾶν καὶ ἐξ ἰσοτιμίας αὐτοῖς διαλέγεσθαι, καλάἀλλ᾽ γ., ὦ θεοί, καὶ σοφὰ καὶ θαυμάσια λέγονχέγον Α.Μ.Η.: λέγοντες γ, λίαν β. ὡς ἀληθῶς. οἱ δὲ καὶ αὐτὰ ταῦτα ἐπὶ μισθῷ διδάσκουσιν καὶ τοὺς πλουσίους τεθήπασιν καὶ πρὸς τὸ ἀργύριον κεχήνασιν, ὀργιλώτεροι μὲν τῶν κυνιδίων ὄντες, δειλότεροι δὲ τῶν λαγωῶν, κολακικώτεροι δὲ τῶν πιθήκων, ἀσελγέστεροι δὲ τῶν ὄνων, ἁρπακτικώτεροι δὲ τῶν γαλῶν, φιλονεικότεροι δὲ τῶν ἀλεκτρυόνων. τοιγαροῦν γέλωτα ὀφλισκάνουσιν ὠθιζόμενοι ἐπʼ αὐτὰ καὶ περὶ τὰς τῶν πλουσίων πυλῶνας ἀλλήλους παραγκωνιζόμενοι καὶ δεῖπνα πολυάνθρωπα δειπνοῦντες καὶ ἐν αὐτοῖς τούτοις ἐπαινοῦντες φορτικῶς καὶ πέρα τοῦ καλῶς ἔχοντος ἐμφορούμενοι καὶ μεμψίμοιροι φαινόμενοι καὶ ἐπὶ τῆς κύλικος ἀτερπῆ καὶ ἀπῳδὰ φιλοσοφοῦντες καὶ τὸν ἄκρατον οὐ φέροντες· οἱ ἰδιῶται δὲ ὁπόσοι πάρεισιν, γελῶσι δηλαδὴ καὶ καταπτύουσιν φιλοσοφίας, εἰ τοιαῦτα καθάρματα ἐκτρέφει.
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τὸ δὲ πάντων αἴσχιστον, ὅτι μηδενὸς δεῖσθαι λέγων ἕκαστος αὐτῶν, ἀλλὰ μόνον πλούσιον εἶναι τὸν σοφὸν κεκραγὼς μικρὸν ὕστερον προσελθὼν αἰτεῖ καὶ ἀγανακτεῖ μὴ λαβών, ὅμοιον ὡς εἴ τις ἐν βασιλικῷ σχήματι ὀρθὴν τιάραν ἔχων καὶ διάδημα καὶ τὰ ἄλλα ὅσα βασιλείας γνωρίσματα προσαιτοίη τῶν ὑποδεεστέρων δεόμενος.

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ὅταν μὲν οὖν λαβεῖν αὐτοὺς δέῃ, πολὺς ὁ περὶ τοῦ κοινωνικὸν εἶναι δεῖν λόγος καὶ ὡς ἀδιάφορον ὁ πλοῦτος καί, τί γὰρ τὸ χρυσίον ἢ τἀργύριον, οὐδὲν τῶν ἐν τοῖς αἰγιαλοῖς ψήφων διαφέρον; ὅταν δέ τις ἐπικουρίας δεόμενος ἑταῖρος ἐκ παλαιοῦ καὶ φίλος ἀπὸ πολλῶν ὀλίγα αἰτῇ προσελθών, σιωπὴ καὶ ἀπορία καὶ ἀμαθία καὶ παλινῳδία τῶν δογμάτων πρὸς τὸ ἐναντίον· οἱ δὲ πολλοὶ περὶ φιλίας ἐκεῖνοι λόγοι καὶ ἡ ἀρετὴ καὶ τὸ καλὸν οὐκ οἶδα ὅποι ποτὲ οἴχεται ταῦτα ἀποπτάμενα πάντα, πτερόεντα ὡς ἀληθῶς ἔπη, μάτην ὁσημέραι πρὸς αὐτῶν ἐν ταῖς διατριβαῖς σκιαμαχούμενα.
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τὸ δὲ πάντων αἴσχιστον, ὅτι μηδενὸς δεῖσθαι λέγων ἕκαστος αὐτῶν, ἀλλὰ μόνον πλούσιον εἶναι τὸν σοφὸν κεκραγὼς μικρὸν ὕστερον προσελθὼν αἰτεῖ καὶ ἀγανακτεῖ μὴ λαβών, ὅμοιον ὡς εἴ τις ἐν βασιλικῷ σχήματι ὀρθὴν τιάραν ἔχων καὶ διάδημα καὶ τὰ ἄλλα ὅσα βασιλείας γνωρίσματα προσαιτοίη τῶν ὑποδεεστέρων δεόμενος.

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ὅταν μὲν οὖν λαβεῖν αὐτοὺς δέῃ, πολὺς ὁ περὶ τοῦ κοινωνικὸν εἶναι δεῖν λόγος καὶ ὡς ἀδιάφορον ὁ πλοῦτος καί, τί γὰρ τὸ χρυσίον ἢ τἀργύριον, οὐδὲν τῶν ἐν τοῖς αἰγιαλοῖς ψήφων διαφέρον; ὅταν δέ τις ἐπικουρίας δεόμενος ἑταῖρος ἐκ παλαιοῦ καὶ φίλος ἀπὸ πολλῶν ὀλίγα αἰτῇ προσελθών, σιωπὴ καὶ ἀπορία καὶ ἀμαθία καὶ παλινῳδία τῶν δογμάτων πρὸς τὸ ἐναντίον· οἱ δὲ πολλοὶ περὶ φιλίας ἐκεῖνοι λόγοι καὶ ἡ ἀρετὴ καὶ τὸ καλὸν οὐκ οἶδα ὅποι ποτὲ οἴχεται ταῦτα ἀποπτάμενα πάντα, πτερόεντα ὡς ἀληθῶς ἔπη, μάτην ὁσημέραι πρὸς αὐτῶν ἐν ταῖς διατριβαῖς σκιαμαχούμενα.

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μέχρι γὰρ τούτου φίλος ἕκαστος αὐτῶν, εἰς ὅσον ἂν μὴ ἀργύριον ἢ χρυσίον ᾖ προκείμενον ἐν τῷ μέσῳ· ἢν δέ τις ὀβολὸν ἐπιδείξῃ μόνον, λέλυται μὲν ἡ εἰρήνη, ἄσπονδα δὲ κἀκήρυκτα πάντα, καὶ τὰ βιβλία ἐξαλήλιπται καὶ ἡ ἀρετὴ πέφευγεν. οἷόν τι καὶ οἱ κύνες πάσχουσιν ἐπειδάν τις ὀστοῦν εἰς μέσους αὐτοὺς ἐμβάλῃ· ἀναπηδήσαντες δάκνουσιν ἀλλήλους καὶ τὸν προαρπάσαντα τὸ ὀστοῦν ὑλακτοῦσιν.

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λέγεται δὲ καὶ βασιλεύς τις Αἰγύπτιος πιθήκους ποτὲ πυρριχίζειν διδάξαι καὶ τὰ θηρία — μιμηλότατα δέ ἐστι τῶν ἀνθρωπίνων — ἐκμαθεῖν τάχιστα καὶ ὀρχεῖσθαι ἁλουργίδας ἀμπεχόμενα καὶ προσωπεῖα περικείμενα, καὶ μέχρι γε πολλοῦ εὐδοκιμεῖν τὴν θέαν, ἄχρι δὴ θεατής τις ἀστεῖος κάρυα ὑπὸ κόλπου ἔχων ἀφῆκεν εἰς τὸ μέσον· οἱ δὲ πίθηκοι ἰδόντες καὶ ἐκλαθόμενοι τῆς ὀρχήσεως, τοῦθʼ ὅπερ ἦσαν, πίθηκοι ἐγένοντο ἀντὶ πυρριχιστῶν καὶ συνέτριβον τὰ προσωπεῖα καὶ τὴν ἐσθῆτα κατερρήγνυον καὶ ἐμάχοντο περὶ τῆς ὀπώρας πρὸς ἀλλήλους, τὸ δὲ σύνταγμα τῆς πυρρίχης διελέλυτο καὶ κατεγελᾶτο ὑπὸ τοῦ θεάτρου.
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τοιαῦτα καὶ οὗτοι ποιοῦσιν, καὶ ἔγωγε τοὺς τοιούτους κακῶς ἠγόρευον καὶ οὔποτε παύσομαι διελέγχων καὶ κωμῳδῶν, περὶ ὑμῶν δὲ ἢ τῶν ὑμῖν παραπλησίων — εἰσὶ γάρ, εἰσί τινες ὡς ἀληθῶς φιλοσοφίαν ζηλοῦντες καὶ τοῖς ὑμετέροις νόμοις ἐμμένοντες — μὴ οὕτως μανείην ἔγωγε ὡς βλάσφημον εἰπεῖν τι ἢ σκαιόν. ἤ τί γὰρ ἂν εἰπεῖν ἔχοιμι; τί γὰρ ὑμῖν τοιοῦτον βεβίωται; τοὺς δὲ ἀλαζόνας ἐκείνους καὶ θεοῖς ἐχθροὺς ἄξιον οἶμαι μισεῖν. ἢ σὺ γάρ, ὦ Πυθαγόρα καὶ Πλάτων καὶ Χρύσιππε καὶ Ἀριστότελες, τί φατε ; προσήκειν ὑμῖν τοὺς τοιούτους ἢ οἰκεῖόν τι καὶ συγγενὲς ἐπιδείκνυσθαι τῷ βίῳ; νὴ Δίʼ Ἡρακλῆς, φασίν, καὶ πίθηκος. ἢ διότι πώγωνας ἔχουσι καὶ φιλοσοφεῖν φάσκουσι καὶ σκυθρωποί εἰσι, διὰ τοῦτο χρὴ ὑμῖν εἰκάζειν αὐτούς; ἀλλὰ ἤνεγκα ἄν, εἰ πιθανοὶ γοῦν ἦσαν καὶ ἐπὶ τῆς ὑποκρίσεως αὐτῆς· νῦν δὲ θᾶττον ἂν γὺψ ἀηδόνα μιμήσαιτο ἢ οὗτοι φιλοσόφους.

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εἴρηκα ὑπὲρ ἐμαυτοῦ ὁπόσα εἶχον. σὺ δέ, ὦ Ἀλήθεια, μαρτύρει πρὸς αὐτοὺς εἰ ἀληθῆ ἐστιν.

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μετάστηθι, ὦ Παρρησιάδη· ἔτι πορρωτέρω. τί ποιῶμεν ἡμεῖς; πῶς ὑμῖν εἰρηκέναι ἁνὴρ ἔδοξεν;

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ἐγὼ μέν, ὦ Φιλοσοφία, μεταξὺ λέγοντος αὐτοῦ κατὰ τῆς γῆς δῦναι εὐχόμην οὕτως ἀληθῆ πάντα εἶπεν. ἐγνώριζον γοῦν ἀκούουσα ἕκαστον τῶν ποιούντων αὐτὰ καὶ ἐφήρμοζον μεταξὺ τοῖς λεγομένοις, τοῦτο μὲν εἰς τόνδε, τοῦτο δὲ ὁ δεῖνα ποιεῖ καὶ ὅλως ἔδειξε τοὺς ἄνδρας ἐναργῶς καθάπερ ἐπί τινος γραφῆς τὰ πάντα προσεοικότας, οὐ τὰ σώματα μόνον ἀλλὰ καὶ τὰς ψυχὰς αὐτὰς εἰς τὸ ἀκριβέστατον ἀπεικάσας.

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κἀγὼ πάνυ ἠρυθρίασα ἡ Ἀρετή.

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λέγεται δὲ καὶ βασιλεύς τις Αἰγύπτιος πιθήκους ποτὲ πυρριχίζειν διδάξαι καὶ τὰ θηρία — μιμηλότατα δέ ἐστι τῶν ἀνθρωπίνων — ἐκμαθεῖν τάχιστα καὶ ὀρχεῖσθαι ἁλουργίδας ἀμπεχόμενα καὶ προσωπεῖα περικείμενα, καὶ μέχρι γε πολλοῦ εὐδοκιμεῖν τὴν θέαν, ἄχρι δὴ θεατής τις ἀστεῖος κάρυα ὑπὸ κόλπουκόλπου du Soul: κόλπον MSS. ἔχων ἀφῆκεν εἰς τὸ μέσον· οἱ δὲ πίθηκοι ἰδόντες καὶ ἐκλαθόμενοι τῆς ὀρχήσεως, τοῦθʼ ὅπερ ἦσαν, πίθηκοι ἐγένοντο ἀντὶ πυρριχιστῶν καὶ συνέτριβον τὰ προσωπεῖα καὶ τὴν ἐσθῆτα κατερρήγνυον καὶ ἐμάχοντο περὶ τῆς ὀπώρας πρὸς ἀλλήλους, τὸ δὲ σύνταγμα τῆς πυρρίχης διελέλυτο καὶ κατεγελᾶτο ὑπὸ τοῦ θεάτρου.
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+ Παρρησιάδης +

τοιαῦτα καὶ οὗτοι ποιοῦσιν, καὶ ἔγωγε τοὺς τοιούτους κακῶς ἠγόρευον καὶ οὔποτε παύσομαι διελέγχων καὶ κωμῳδῶν, περὶ ὑμῶν δὲ ἢ τῶν ὑμῖν παραπλησίων — εἰσὶ γάρ, εἰσί τινες ὡς ἀληθῶς φιλοσοφίαν ζηλοῦντες καὶ τοῖς ὑμετέροις νόμοις ἐμμένοντες — μὴ οὕτως μανείην ἔγωγε ὡς βλάσφημον εἰπεῖν τι ἢ σκαιόν. ἢ τί γὰρ ἂν εἰπεῖν ἔχοιμι; τί γὰρ ὑμῖν τοιοῦτον βεβίωται; τοὺς δὲ ἀλαζόνας ἐκείνους καὶ θεοῖς ἐχθροὺς ἄξιον οἶμαι μισεῖν. ἢ σὺ γάρ, ὦ Πυθαγόρα καὶ Πλάτων καὶ Χρύσιππε καὶ Ἀριστότελες, τί φατε; προσήκειν ὑμῖν τοὺς τοιούτους ἢ οἰκεῖόν τι καὶ συγγενὲς ἐπιδείκνυσθαι τῷ βίῳ; νὴ Δῐ Ἡρακλῆς, φασίν, καὶ πίθηκος. ἢ διότι πώγωνας ἔχουσι καὶ φιλοσοφεῖν φάσκουσι καὶ σκυθρωποί εἰσι, διὰ τοῦτο χρὴ ὑμῖν εἰκάζειν αὐτούς; ἀλλὰ ἤνεγκα ἄν, εἰ πιθανοὶ γοῦν ἦσαν καὶ ἐπὶ τῆς ὑποκρίσεως αὐτῆς· νῦν δὲ θᾶττον ἂν γὺψ ἀηδόνα μιμήσαιτο ἢ οὗτοι φιλοσόφους.

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εἴρηκα ὑπὲρ ἐμαυτοῦ ὁπόσα εἶχον. σὺ δέ, ὦ Ἀλήθεια, μαρτύρει πρὸς αὐτοὺς εἰ ἀληθῆ ἐστιν.

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+ Φιλοσοφία +

μετάστηθι, ὦ Παρρησιάδη· ἔτι πορρωτέρω. τί ποιῶμεν ἡμεῖς; πῶς ὑμῖν εἰρηκέναι ἁνὴρ ἔδοξεν;

+ Ἀλήθεια +

ἐγὼ μέν, ὦ Φιλοσοφία, μεταξὺ λέγοντος αὐτοῦ κατὰ τῆς γῆς δῦναι εὐχόμην· οὕτως ἀληθῆ πάντα εἶπεν. ἐγνώριζον γοῦν ἀκούουσα ἕκαστον τῶν ποιούντων αὐτὰ καὶ ἐφήρμοζον μεταξὺ τοῖς λεγομένοις, τοῦτο μὲν εἰς τόνδε, τοῦτο δὲ ὁ δεῖνα ποιεῖ· καὶ ὅλως ἔδειξε τοὺς ἄνδρας ἐναργῶς καθάπερ ἐπί τινος γραφῆς τὰ πάντα προσεοικότας, οὐ τὰ σώματα μόνον ἀλλὰ καὶ τὰς ψυχὰς αὐτὰς εἰς τὸ ἀκριβέστατον ἀπεικάσας.

+ Ἀρετή +

κἀγὼ πάνυ ἠρυθρίασα ἡ Ἀρετή. ἡ Ἀρετή B: ὦ Ἀρετὴ other MSS.

+ Φιλοσοφία

ὑμεῖς δὲ τί φατέ;

- Πλάτων -

τί δὲ ἄλλο ἢ ἀφεῖσθαι αὐτὸν τοῦ ἐγκλήματος καὶ φίλον ἡμῖν καὶ εὐεργέτην ἀναγεγράφθαι; τὸ γοῦν τῶν Ἰλιέων ἀτεχνῶς πεπόνθαμεν τραγῳδόν τινα τοῦτον ἐφʼ ἡμᾶς κεκινήκαμεν ᾀσόμενον τὰς Φρυγῶν συμφοράς. ᾀδέτω δʼ οὖν καὶ τοὺς θεοῖς ἐχθροὺς ἐκτραγῳδείτω.

- Διογένης -

καὶ αὐτός, ὦ Φιλοσοφία, πάνυ ἐπαινῶ τὸν ἄνδρα καὶ ἀνατίθεμαι τὰ κατηγορούμενα καὶ φίλον ποιοῦμαι αὐτὸν γενναῖον ὄντα.

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- Φιλοσοφία -

εὖ ἔχει· πρόσιθι Παρρησιάδη· ἀφίεμέν σε τῆς αἰτίας, καὶ ἁπάσαις κρατεῖς, καὶ τὸ λοιπὸν ἴσθι ἡμέτερος ὤν.

- Παρρησιάδης -

προσεκύνησα τήν γε πρώτην μᾶλλον δέ, τραγικώτερον αὐτὸ ποιήσειν μοι δοκῶ· σεμνότερον γάρ· ὦ μέγα σεμνὴ Νίκη, τὸν ἐμὸν βίοτον κατέχοις καὶ μὴ λήγοις στεφανοῦσα.

- Ἀρετή + Πλάτων +

τί δὲ ἄλλο ἢ ἀφεῖσθαι αὐτὸν τοῦ ἐγκλήματος καὶ φίλον ἡμῖν καὶ εὐεργέτην ἀναγεγράφθαι; τὸ γοῦν τῶν Ἰλιέων ἀτεχνῶς πεπόνθαμεν· τραγῳδόν τινα τοῦτον ἐφʼ ἡμᾶς κεκινήκαμεν ᾀσόμενον τὰς Φρυγῶν συμφοράς. ᾀδέτω δʼ οὖν καὶ τοὺς θεοῖς ἐχθροὺς ἐκτραγῳδείτω.

+ Διογένης +

καὶ αὐτός, ὦ Φιλοσοφία, πάνυ ἐπαινῶ τὸν ἄνδρα καὶ ἀνατίθεμαι τὰ κατηγορούμενα καὶ φίλον ποιοῦμαι αὐτὸν γενναῖον ὄντα.

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+ Φιλοσοφία +

εὖ ἔχει· πρόσιθι Παρρησιάδη· ἀφίεμέν σε τῆς αἰτίας, καὶ ἁπάσαις κρατεῖς, καὶ τὸ λοιπὸν ἴσθι ἡμέτερος ὤν.

+ Παρρησιάδης +

προσεκύνησα τήν γε πρώτην·τὴν Πτερωτήν Madvig, i.e. Victory. But for τήν γε πρώτην cf. Xen. Mem. 3, 6, 10: and Demosth. Enc.30 μᾶλλον δέ, τραγικώτερον αὐτὸ ποιήσειν μοι δοκῶ· σεμνότερον γάρ· +ὦ μέγα σεμνὴ Νίκη, τὸν ἐμὸν + +βίοτον κατέχοις + +καὶ μὴ λήγοις στεφανοῦσα. +

+ Ἀρετή

οὐκοῦν δευτέρου κρατῆρος ἤδη καταρχώμεθα· προσκαλῶμεν κἀκείνους, ὡς δίκην ὑπόσχωσιν ἀνθʼ ὧν εἰς ἡμᾶς ὑβρίζουσι· κατηγορήσει δὲ Παρρησιάδης ἑκάστου.

- Φιλοσοφία -

, Ὀρθῶς, ὦ Ἀρετή, ἔλεξας. ὥστε σύ, παῖ Συλλογισμέ, κατακύψας εἰς τὸ ἄστυ προσκήρυττε τοὺς φιλοσόφους.

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- Συλλογισμός -

ἄκουε, σίγα· τοὺς φιλοσόφους ἥκειν εἰς ἀκρόπολιν ἀπολογησομένους ἐπὶ τῆς Ἀρετῆς καὶ Φιλοσοφίας καὶ Δίκης.

- Παρρησιάδης -

ὁρᾷς; ὀλίγοι ἀνίασι γνωρίσαντες τὸ κήρυγμα, καὶ ἄλλως δεδίασι τὴν Δίκην οἱ πολλοὶ δὲ αὐτῶν οὐδὲ σχολὴν ἄγουσιν ἀμφὶ τοὺς πλουσίους ἔχοντες. εἰ δὲ βούλει πάντας ἥκειν, κατὰ τάδε, ὦ Συλλογισμέ, κήρυττε —

- Συλλογισμός -

Μηδαμῶς, ἀλλὰ σύ, ὦ Παρρησιάδη, προσκάλει καθʼ ὅ τι σοι δοκεῖ.

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- Παρρησιάδης -

οὐδὲν τόδε χαλεπόν. ἄκουε, σίγα. ὅσοι φιλόσοφοι εἶναι λέγουσιν καὶ ὅσοι προσήκειν αὐτοῖς οἴονται τοῦ ὀνόματος, ἥκειν εἰς ἀκρόπολιν ἐπὶ τὴν διανομήν. δύο μναῖ ἑκάστῳ δοθήσονται καὶ σησαμαῖος πλακοῦς· ὃς δʼ ἂν πώγωνα βαθὺν ἐπιδείξηται, καὶ παλάθην ἰσχάδων οὗτός γε προσεπιλήψεται. κομίζειν δʼ ἕκαστον σωφροσύνην μὲν ἢ δικαιοσύνην ἢ ἐγκράτειαν μηδαμῶς· οὐκ ἀναγκαῖα γὰρ ταῦτά γε, ἢν μὴ παρῇ· πέντε δὲ συλλογισμοὺς ἐξ ἅπαντος· οὐ γὰρ θέμις ἄνευ τούτων εἶναι σοφόν. κεῖται δʼ ἐν μέσσοισι δύο χρυσοῖο τάλαντα, τῷ δόμεν, ὃς μετὰ πᾶσιν ἐριζέμεν ἔξοχος εἴη.

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- Φιλοσοφία -

βαβαί, ὅσοι· πλήρης μὲν ἡ ἄνοδος ὠθιζομένων ἐπὶ τὰς δύο μνᾶς, ὡς ἤκουσαν μόνον παρὰ δὲ τὸ Πελασγικὸν ἄλλοι καὶ κατὰ τὸ Ἀσκληπιεῖον ἕτεροι καὶ παρὰ τὸν Ἄρειον πάγον ἔτι πλείους, ἔνιοι δὲ καὶ κατὰ τὸν Τάλω τάφον, οἱ δὲ καὶ πρὸς τὸ Ἀνακεῖον προσθέμενοι κλίμακας ἀνέρπουσι βομβηδὸν νὴ Δία καὶ βοτρυδὸν ἑσμοῦ δίκην, ἵνα καὶ καθʼ Ὅμηρον εἴπω· ἀλλὰ κἀκεῖθεν εὖ μάλα πολλοὶ κἀντεῦθεν μυρίοι, ὅσσα τε φύλλα καὶ ἄνθεα γίνεται ὥρῃ. μεστὴ δὲ ἡ ἀκρόπολις ἐν βραχεῖ κλαγγηδὸν προκαθιζόντων καὶ πανταχοῦ πήρα κολακεία, πώγων ἀναισχυντία, βακτηρία λιχνεία, συλλογισμὸς φιλαργυρία· οἱ ὀλίγοι δέ, ὁπόσοι πρὸς τὸ πρῶτον κήρυγμα ἐκεῖνο ἀνῄεσαν, ἀφανεῖς καὶ ἄσημοι, ἀναμιχθέντες τῷ πλήθει τῶν ἄλλων, καὶ λελήθασιν ἐν τῇ ὁμοιότητι τῶν ἄλλων σχημάτων.

- Παρρησιάδης -

τοῦτο γοῦν τὸ δεινότατόν ἐστιν, ὦ Φιλοσοφία, καὶ ὅ τις ἂν μέμψαιτο μάλιστά σου, τὸ μηδὲν ἐπιβαλεῖν γνώρισμα καὶ σημεῖον αὐτοῖς· πιθανώτεροι γὰρ οἱ γόητες οὗτοι πολλάκις τῶν ἀληθῶς φιλοσοφούντων τῶν.

- Φιλοσοφία -

ἔσται τοῦτο μετʼ ὀλίγον, ἀλλὰ δεχώμεθα ἤδη αὐτούς.

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- Πλατωνικός -

ἡμᾶς πρώτους χρὴ τοὺς Πλατωνικοὺς λαβεῖν.

- Πυθαγορικός -

οὔκ, ἀλλὰ τοὺς Πυθαγορικοὺς ἡμᾶς· πρότερος γὰρ ὁ Πυθαγόρας ἦν.

- Στωικός -

Ληρεῖτε· ἀμείνους ἡμεῖς οἱ ἀπὸ τῆς Στοᾶς.

- Περιπατητικός -

οὐ μὲν οὖν, ἀλλʼ ἔν γε τοῖς χρήμασι πρῶτοι ἂν ἡμεῖς εἴημεν οἱ ἐκ τοῦ Περιπάτου.

- Ἐπιικούρειος -

ἡμῖν τοῖς Ἐπικουρείοις τοὺς πλακοῦντας δότε καὶ τὰς παλάθας· περὶ δὲ τῶν μνῶν περιμενοῦμεν, κἂν ὑστάτους δέῃ λαβεῖν.

- Ἀκαδημαικός -

ποῦ τὰ δύο τάλαντα ; δείξομεν γὰρ οἱ Ἀκαδημαϊκοὶ ὅσον τῶν ἄλλων ἐσμὲν ἐριστικώτεροι.

- Στωικός -

οὐχ ἡμῶν γε τῶν Στωϊκῶν παρόντων.

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- Φιλοσοφία -

παύσασθε φιλονεικοῦντες· ὑμεῖς δὲ οἱ Κυνικοὶ μήτε ὠθεῖτε ἀλλήλους μήτε τοῖς ξύλοις παίετε· ἐπʼ ἄλλα γὰρ ἴστε κεκλημένοι. καὶ νῦν ἔγωγε ἡ Φιλοσοφία καὶ Ἀρετὴ αὕτη καὶ Ἀλήθεια δικάσομεν οἵτινες οἱ ὀρθῶς φιλοσοφοῦντὲς εἰσιν. εἶτα ὅσοι μὲν ἂν εὑρεθῶσιν κατὰ τὰ ἡμῖν δοκοῦντα βιοῦντες, εὐδαιμονήσουσιν ἄριστοι κεκριμένοι· τοὺς γόητας δὲ καὶ οὐδὲν ἡμῖν προσήκοντας κακοὺς κακῶς ἐπιτρίψομεν, ὡς μὴ ἀντιποιῶνται τῶν ὑπὲρ αὐτοὺς ἀλαζόνες ὄντες. τί τοῦτο; φεύγετε; νὴ Δία, κατὰ τῶν γε κρημνῶν οἱ πολλοὶ ἁλλόμενοι. κενὴ δʼ οὖν ἡ ἀκρόπολις, πλὴν ὀλίγων τούτων ὁπόσοι μεμενήκασιν οὐ φοβηθέντες τὴν κρίσιν.

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- Φιλοσοφία -

οἱ ὑπηρέται ἀνέλεσθε τὴν πήραν, ἣν ὁ Κυνικὸς ἀπέρριψεν ἐν τῇ τροπῇ. φέρʼ ἴδω τί καὶ ἔχει· ἦ που θέρμους ἢ βιβλίον ἢ ἄρτους τῶν αὐτοπυριτῶν;

- Ὑπηρέτης -

Οὔκ, ἀλλὰ χρυσίον τουτὶ καὶ μύρον καὶ μαχαίριον κουρευτικὸν καὶ κάτοπτρον καὶ κύβους.

- Φιλοσοφία -

εὖ γε, ὦ γενναῖε. τοιαῦτα ἦν σοι τὰ ἐφόδια τῆς ἀσκήσεως καὶ μετὰ τούτων ἠξίους λοιδορεῖσθαι πᾶσιν καὶ τοὺς ἄλλους παιδαγωγεῖν;

- Παρρησιάδης -

τοιοῦτοι μὲν οὖν ὑμῖν οὗτοι. χρὴ δὲ ὑμᾶς σκοπεῖν ὅντινα τρόπον ἀγνοούμενα ταῦτα πεπαύσεται καὶ διαγνώσονται οἱ ἐντυγχάνοντες, οἵτινες οἱ ἀγαθοὶ αὐτῶν εἰσι καὶ οἵτινες αὖ πάλιν οἱ τοῦ ἑτέρου βίου.

- Φιλοσοφία -

Σύ, ὦ Ἀλήθεια, ἐξεύρισκε· ὑπέρ σοῦ γὰρ τοῦτο γένοιτʼ ἄν, ὡς μὴ ἐπικρατῇ σου τὸ Ψεῦδος μηδὲ ὑπὸ τῇ Ἀγνοίᾳ λανθάνωσιν οἱ φαῦλοι τῶν ἀνδρῶν σε τοὺς χρηστοὺς μεμιμημένοι.

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- Ἀλήθεια -

ἐπʼ αὐτῷ, εἰ δοκεῖ, Παρρησιάδῃ ποιησώμεθα τὸ τοιοῦτον, ἐπεὶ χρηστὸς ὦπται καὶ εὔνους ἡμῖν καὶ σέ, ὦ Φιλοσοφία, μάλιστα θαυμάζων, παραλαβόντα μεθʼ ἑαυτοῦ τὸν Ἔλεγχον ἅπασι τοῖς φάσκουσι φιλοσοφεῖν ἐντυγχάνειν. εἶθʼ ὃν μὲν ἂν εὕρῃ γνήσιον ὡς ἀληθῶς φιλόσοφον, στεφανωσάτω θαλλοῦ στεφάνῳ καὶ εἰς τὸ Πρυτανεῖον καλεσάτω, ἢν δέ τινι — οἷοι πολλοί εἰσι — καταράτῳ ἀνδρὶ ὑποκριτῇ φιλοσοφίας ἐντύχῃ,τὸ τριβώνιον περισπάσας ἀποκειράτω τὸν πώγωνα ἐν χρῷ πάνυ τραγοκουρικῇ μαχαίρᾳ καὶ ἐπὶ τοῦ μετώπου στίγματα ἐπιβαλέτω ἢ ἐγκαυσάτω κατὰ τὸ μεσόφρυον· ὁ δὲ τύπος τοῦ καυτῆρος ἔστω ἀλώπηξ ἢ πίθηκος.

- Φιλοσοφία -

εὖ γε, ὦ Ἀλήθεια, φής· ὁ δὲ ἔλεγχος, Παρρησιάδη, τοιόσδε ἔστω, οἷος ὁ τῶν ἀετῶν πρὸς τὸν ἥλιον εἶναι λέγεται, οὐ μὰ Δίʼ ὥστε κἀκείνους ἀντιβλέπειν τῷ φωτὶ καὶ πρὸς ἐκεῖνο δοκιμάζεσθαι, ἀλλὰ προθεὶς χρυσίον καὶ δόξαν καὶ ἡδονὴν ὃν μὲν ἂν αὐτῶν ἴδῃς ὑπερορῶντα καὶ μηδαμῶς ἑλκόμενον πρὸς τὴν ὄψιν, οὗτος ἔστω ὁ τῷ θαλλῷ στεφόμενος, ὃν δʼ ἂν ἀτενὲς ἀποβλέποντα καὶ τὴν χεῖρα ὀρέγοντα ἐπὶ τὸ χρυσίον, ἀπάγειν ἐπὶ τὸ καυτήριον τοῦτον ἀποκείρας πρότερον τὸν πώγωνα ὡς ἔδοξεν.

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- Παρρησιάδης -

ἔσται ταῦτα, ὦ Φιλοσοφία, καὶ ὄψει αὐτίκα μάλα τοὺς πολλοὺς αὐτῶν ἀλωπεκίας ἢ πιθηκοφόρους, ὀλίγους δὲ καὶ ἐστεφανωμένους· εἰ βούλεσθε μέντοι, κἀνταῦθα ὑμῖν ἀνάξω τινὰς ἤδη αὐτῶν.

- Φιλοσοφία -

πῶς λέγεις; ἀνάξεις τοὺς φυγόντας;

- Παρρησιάδης -

καὶ μάλα, ἤνπερ ἡ ἱέρειά μοι ἐθελήσῃ πρὸς ὀλίγον χρῆσαι τὴν ὁρμιὰν ἐκείνην καὶ τὸ ἄγκιστρον, ὅπερ ὁ ἁλιεὺς ἀνέθηκεν ὁ ἐκ Πειραιῶς.

- Ἱερεία -

ἰδοὺ δὴ λαβέ, καὶ τὸν κάλαμόν γε ἅμα, ὡς πάντα ἔχῃς.

- Παρρησιάδης -

οὐκοῦν, ὦ ἱέρεια, καὶ ἰσχάδας μοί τινας δὸς ἀνύσασα καὶ ὀλίγον τοῦ χρυσίου.

- Ἱερεία -

λάμβανε.

- Φιλοσοφία -

τί πράττειν ἁνὴρ διανοεῖται; δελεάσας τὸ ἄγκιστρον ἰσχάδι καὶ τῷ χρυσίῳ καθεζόμενος ἐπὶ τὸ ἄκρον τοῦ τειχίου καθῆκεν εἰς τὴν πόλιν. τί ταῦτα, ὦ Παρρησιάδη, ποιεῖς; ἦ που τοὺς λίθους ἁλιεύσειν διέγνωκας ἐκ τοῦ Πελασγικοῦ;

- Παρρησιάδης -

σιώπησον, ὦ Φιλοσοφία, καὶ τὴν ἄγραν περίμενε· σὺ δέ, ὦ Πόσειδον ἀγρεῦ καὶ Ἀμφιτρίτη φίλη, πολλοὺς ἡμῖν ἀνάπεμπε τῶν ἰχθύων.

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- Παρρησιάδης -

ἀλλʼ ὁρῶ τινα λάβρακα εὐμεγέθη, μᾶλλον δὲ χρύσοφρυν· οὐκ, ἀλλὰ. γαλεός ἐστιν. πρόσεισι γοῦν τῷ ἀγκίστρῳ κεχηνώς· ὤσφραται τοῦ χρυσίου· πλησίον ἤδη ἐστὶν ἔψαυσεν εἴληπται· ἀνασπάσωμεν. καὶ σύ, ὦ Ἔλεγχε, ἀνάσπα· ἔλεγχε, συνεπιλαβοῦ τῆς ὁρμιᾶς.

- Ἔλεγχος -

ἄνω ἐστί. φέρʼ ἴδω τίς εἶ, ὦ βέλτιστε ἰχθύων; κύων οὗτός γε. Ἡράκλεις τῶν ὀδόντων. τί τοῦτο, ὦ γενναιότατε; εἴληψαι λιχνεύων περὶ τὰς πέτρας, ἔνθα λήσειν ἤλπισας ὑποδεδυκώς; ἀλλὰ νῦν ἔσῃ φανερὸς ἅπασιν ἐκ τῶν βραγχίων ἀπηρτημένος. ἐξέλωμεν τὸ ἄγκιστρον καὶ τὸ δέλεαρ. μὰ Δίʼ ἔπιεν. τουτὶ κενόν σοι τὸ ἄγκιστρον ἡ δʼ ἰσχὰς ἤδη προσέσχηται καὶ τὸ χρυσίον ἐν τῇ κοιλίᾳ.

- Παρρησιάδης -

ἐξεμεσάτω νὴ Δία, ὡς καὶ ἐπʼ ἄλλους δελεάσωμεν. εὖ ἔχει· τί φής, ὦ Διόγενες; οἶσθα τοῦτον ὅστις ἐστίν, ἢ προσήκει τί σοι ἁνήρ;

- Διογένης -

οὐδαμῶς.

- Παρρησιάδης -

τί οὖν; πόσου ἄξιον αὐτὸν χρὴ φάναι; ἐγὼ μὲν γὰρ δύʼ ὀβολῶν πρῴην αὐτὸν ἐτιμησάμην.

- Διογένης + Φιλοσοφία +

ὀρθῶς, ὦ Ἀρετή, ἔλεξας. ὥστε σύ, παῖ Συλλογισμέ, κατακύψας εἰς τὸ ἄστυ προσκήρυττε τοὺς φιλοσόφους.

+ +
+ Συλλογισμός +

ἄκουε, σίγα· τοὺς φιλοσόφους ἥκειν εἰς ἀκρόπολιν ἀπολογησομένους ἐπὶ τῆς Ἀρετῆς καὶ Φιλοσοφίας καὶ Δίκης.

+ Παρρησιάδης +

ὁρᾷς; ὀλίγοι ἀνίασι γνωρίσαντες τὸ κήρυγμα, καὶ ἄλλως δεδίασι τὴν Δίκην· οἱ πολλοὶ δὲ αὐτῶν οὐδὲ σχολὴν ἄγουσιν ἀμφὶ τοὺς πλουσίους ἔχοντες. εἰ δὲ βούλει πάντας ἥκειν, κατὰ τάδε, ὦ Συλλογισμέ, κήρυττε —

+ ΣυλλογισμόςΣΥΛΛΟΓΙΣΜΟΣ Harmon: ΦΙΛ. edd. +

Μηδαμῶς, ἀλλὰ σύ, ὦ Παρρησιάδη, προσκάλει καθʼ ὅ τι σοι δοκεῖ.

+ +
+ Παρρησιάδης +

οὐδὲν τόδε χαλεπόν. ἄκουε, σίγα. ὅσοι φιλόσοφοι εἶναι λέγουσιν καὶ ὅσοι προσήκειν αὐτοῖς οἴονται τοῦ ὀνόματος, ἥκειν εἰς ἀκρόπολιν ἐπὶ τὴν διανομήν. δύο μναῖ ἑκάστῳ δοθήσονται καὶ σησαμαῖος πλακοῦς· ὃς δʼ ἂν πώγωνα βαθὺν ἐπιδείξηται, καὶ παλάθην ἰσχάδων οὗτός γε προσεπιλήψεται. κομίζειν δʼ ἕκαστον σωφροσύνην μὲν ἢ δικαιοσύνην ἢ ἐγκράτειαν μηδαμῶς· οὐκ ἀναγκαῖα γὰρ ταῦτά γε, ἢν μὴ παρῇ· πέντε δὲ συλλογισμοὺς ἐξ ἅπαντος· οὐ γὰρ θέμις ἄνευ τούτων εἶναι σοφόν. +κεῖται δʼ ἐν μέσσοισι δύο χρυσοῖο τάλαντα, + +τῷ δόμεν, ὃς μετὰ πᾶσιν ἐριζέμεν ἔξοχος εἴη. +

+ +
+ ΦιλοσοφίαΦΙΛΟΣΟΔΙΑ Harmon; double point U: no change of speaker in ΓΝ, edd. +

βαβαί, ὅσοι· πλήρης μὲν ἡ ἄνοδος ὠθιζομένων ἐπὶ τὰς δύο μνᾶς, ὡς ἤκουσαν μόνον· παρὰ δὲ τὸ Πελασγικὸν ἄλλοι καὶ κατὰ τὸ Ἀσκληπιεῖον ἕτεροι καὶ παρὰ τὸν Ἄρειον πάγον πάγον vulg.: not in γβ. ἔτι πλείους, ἔνιοι δὲ καὶ κατὰ τὸν Τάλω τάφον, οἱ δὲ καὶ πρὸς τὸ Ἀνακεῖον προσθέμενοι κλίμακας ἀνέρπουσι βομβηδὸν νὴ Δία καὶ βοτρυδὸν ἑσμοῦ δίκην, ἵνα καὶ καθʼ Ὅμηρον εἴπω· ἀλλὰ κἀκεῖθεν εὖ μάλα πολλοὶ κἀντεῦθεν μυρίοι, ὅσσα τε φύλλα καὶ ἄνθεα γίνεται ὥρῃ. μεστὴ δὲ ἡ ἀκρόπολις ἐν βραχεῖ κλαγγηδὸν προκαθιζόντων καὶ πανταχοῦ πήρα κολακεία, πώγων ἀναισχυντία, βακτηρία λιχνεία, συλλογισμὸς φιλαργυρία· οἱ ὀλίγοι δέ, ὁπόσοι πρὸς τὸ πρῶτον κήρυγμα ἐκεῖνο ἀνῄεσαν, ἀφανεῖς καὶ ἄσημοι, ἀναμιχθέντες τῷ πλήθει τῶν ἄλλων, καὶ λελήθασιν ἐν τῇ ὁμοιότητι τῶν ἄλλων σχημάτων.

+ Παρρησιάδης ΠΑΡΡΗΣΙΑΔΗΣ Harmon; double point Γ : no change of speaker in UΝ, edd. +

τοῦτο γοῦν τὸ δεινότατόν ἐστιν, ὦ Φιλοσοφία, καὶ ὅ τις ἂν μέμψαιτο μάλιστά σου, τὸ μηδὲν ἐπιβαλεῖν γνώρισμα καὶ σημεῖον αὐτοῖς· πιθανώτεροι γὰρ οἱ γόητες οὗτοι πολλάκις τῶν ἀληθῶς φιλοσοφούντων.

+ Φιλοσοφία +

ἔσται τοῦτο μετʼ ὀλίγον, ἀλλὰ δεχώμεθα ἤδη αὐτούς.

+ +
+ Πλατωνικός +

ἡμᾶς πρώτους χρὴ τοὺς Πλατωνικοὺς λαβεῖν.

+ Πυθαγορικός +

οὔκ, ἀλλὰ τοὺς Πυθαγορικοὺς ἡμᾶς· πρότερος γὰρ ὁ Πυθαγόρας ἦν.

+ Στωικός +

Ληρεῖτε· ἀμείνους ἡμεῖς οἱ ἀπὸ τῆς Στοᾶς.

+ Περιπατητικός +

οὐ μὲν οὖν, ἀλλʼ ἔν γε τοῖς χρήμασι πρῶτοι ἂν ἡμεῖς εἴημεν οἱ ἐκ τοῦ Περιπάτου.

+ ΕΠΙΚΟΥΡΕΙΟΣ +

ἡμῖν τοῖς Ἐπικουρείοις τοὺς πλακοῦντας δότε καὶ τὰς παλάθας· περὶ δὲ τῶν μνῶν περιμενοῦμεν, κἂν ὑστάτους δέῃ λαβεῖν.

+ Ἀκαδημαικός +

ποῦ τὰ δύο τάλαντα; δείξομεν γὰρ οἱ Ἀκαδημαϊκοὶ ὅσον τῶν ἄλλων ἐσμὲν ἐριστικώτεροι.

+ Στωικός +

οὐχ ἡμῶν γε τῶν Στωϊκῶν παρόντων.

+ +
+ Φιλοσοφία +

παύσασθε φιλονεικοῦντες· ὑμεῖς δὲ οἱ Κυνικοὶ μήτε ὠθεῖτε ἀλλήλους μήτε τοῖς ξύλοις παίετε· ἐπʼ ἄλλα γὰρ ἴστε κεκλημένοι. καὶ νῦν ἔγωγε ἡ Φιλοσοφία καὶ Ἀρετὴ αὕτη καὶ Ἀλήθεια δικάσομεν οἵτινες οἱ ὀρθῶς φιλοσοφοῦντές εἰσιν. εἶτα ὅσοι μὲν ἂν εὑρεθῶσιν κατὰ τὰ ἡμῖν δοκοῦντα βιοῦντες, εὐδαιμονήσουσιν ἄριστοι κεκριμένοι· τοὺς γόητας δὲ καὶ οὐδὲν ἡμῖν προσήκοντας κακοὺς κακῶς ἐπιτρίψομεν, ὡς μὴ ἀντιποιῶνται τῶν ὑπὲρ αὐτοὺς ἀλαζόνες ὄντες. τί τοῦτο; φεύγετε; νὴ Δία, κατὰ τῶν γε κρημνῶν οἱ πολλοὶ ἁλλόμενοι. κενὴ δʼ οὖν ἡ ἀκρόπολις, πλὴν ὀλίγων τούτων ὁπόσοι μεμενήκασιν οὐ φοβηθέντες τὴν κρίσιν.

+ +
+ Φιλοσοφία +

οἱ ὑπηρέται ἀνέλεσθε τὴν πήραν, ἣν ὁ Κυνικὸς ἀπέρριψεν ἐν τῇ τροπῇ. φέρʼ ἴδω τί καὶ ἔχει· ἦ που θέρμους ἢ βιβλίον ἢ ἄρτους τῶν αὐτοπυριτῶν;

+ ὙπηρέτηςΥΠΗΡΕΤΗΣ Harmon; cf. οἱ ὑπηρέται: ΠΑΡΡ. vulg. +

Οὔκ, ἀλλὰ χρυσίον τουτὶ καὶ μύρον καὶ μαχαίριον κουρευτικὸν καὶ μαχαίριον κουρευτικὸν Harmon (κουρικὸν du Soul) : καὶ μαχαίριον θυτικὸν γ; not in β. Cf. Olympiodorus, Vit. Platon. 4. καὶ κάτοπτρον καὶ κύβους.

+ Φιλοσοφία +

εὖ γε, ὦ γενναῖε. τοιαῦτα ἦν σοι τὰ ἐφόδια τῆς ἀσκήσεως καὶ μετὰ τούτων ἠξίους λοιδορεῖσθαι πᾶσιν καὶ τοὺς ἄλλους παιδαγωγεῖν;

+ Παρρησιάδης +

τοιοῦτοι μὲν οὖν ὑμῖν οὗτοι. χρὴ δὲ ὑμᾶς σκοπεῖν ὅντινα τρόπον ἀγνοούμενα ταῦτα πεπαύσεται καὶ διαγνώσονται οἱ ἐντυγχάνοντες, οἵτινες οἱ ἀγαθοὶ αὐτῶν εἰσι καὶ οἵτινες αὖ πάλιν οἱ τοῦ ἑτέρου βίου.

+ Φιλοσοφία ΦΙΛΟΣΟΦΙΑ Bekker; double point after βίου in ΓU. +

Σύ, ὦ Ἀλήθεια, ἐξεύρισκε· ὑπὲρ σοῦ γὰρ τοῦτο γένοιτʼ ἄν, ὡς μὴ ἐπικρατῇ σου τὸ Ψεῦδος μηδὲ ὑπὸ τῇ Ἀγνοίᾳ λανθάνωσιν οἱ φαῦλοι τῶν ἀνδρῶν σε τοὺς χρηστοὺς μεμιμημένοι.

+ +
+ Ἀλήθεια +

ἐπʼ αὐτῷ, εἰ δοκεῖ, Παρρησιάδῃ ποιησώμεθα τὸ τοιοῦτον, ἐπεὶ χρηστὸς ὦπται καὶ εὔνους ἡμῖν καὶ σέ, ὦ Φιλοσοφία, μάλιστα θαυμάζων, παραλαβόντα μεθʼ ἑαυτοῦ τὸν Ἔλεγχον ἅπασι τοῖς φάσκουσι φιλοσοφεῖν ἐντυγχάνειν. εἶθʼ ὃν μὲν ἂν εὕρῃ γνήσιον ὡς ἀληθῶς φιλόσοφον, στεφανωσάτω θαλλοῦ στεφάνῳ καὶ εἰς τὸ Πρυτανεῖον καλεσάτω, ἢν δέ τινι — οἷοι πολλοί εἰσι — καταράτῳ ἀνδρὶ ὑποκριτῇ φιλοσοφίας ἐντύχῃ, τὸ τριβώνιον περισπάσας ἀποκειράτω τὸν πώγωνα ἐν χρῷ πάνυ τραγοκουρικῇ μαχαίρᾳ καὶ ἐπὶ τοῦ μετώπου στίγματα ἐπιβαλέτω ἢ ἐγκαυσάτω κατὰ τὸ μεσόφρυον· ὁ δὲ τύπος τοῦ καυτῆρος ἔστω ἀλώπηξ ἢ πίθηκος.

+ Φιλοσοφία +

εὖ γε, ὦ Ἀλήθεια, φής· ὁ δὲ ἔλεγχος, Παρρησιάδη, τοιόσδε ἔστω, οἷος ὁ τῶν ἀετῶν πρὸς τὸν ἥλιον εἶναι λέγεται, οὐ μὰ Δίʼ ὥστε κἀκείνους ἀντιβλέπειν τῷ φωτὶ καὶ πρὸς ἐκεῖνο δοκιμάζεσθαι, ἀλλὰ προθεὶς χρυσίον καὶ δόξαν καὶ ἡδονὴν ὃν μὲν ἂν αὐτῶν ἴδῃς ὑπερορῶντα καὶ μηδαμῶς ἑλκόμενον πρὸς τὴν ὄψιν, οὗτος ἔστω ὁ τῷ θαλλῷ στεφόμενος, ὃν δʼ ἂν ἀτενὲς ἀποβλέποντα καὶ τὴν χεῖρα ὀρέγοντα ἐπὶ τὸ χρυσίον, ἀπάγειν ἐπὶ τὸ καυτήριον τοῦτον ἀποκείρας ἀποκείρας Fritzsche : ἀποκείραντα γΝ; ἀποκείραντας BU. πρότερον τὸν πώγωνα ὡς ἔδοξεν.

+ +
+ Παρρησιάδης +

ἔσται ταῦτα, ὦ Φιλοσοφία, καὶ ὄψει αὐτίκα μάλα τοὺς πολλοὺς αὐτῶν ἀλωπεκίας ἢ πιθηκοφόρους, ὀλίγους δὲ καὶ ἐστεφανωμένους· εἰ βούλεσθε μέντοι, κἀνταῦθα ὑμῖν ἀνάξω τινὰς ἤδη αὐτῶν.

+ Φιλοσοφία +

πῶς λέγεις; ἀνάξεις τοὺς φυγόντας;

+ Παρρησιάδης +

καὶ μάλα, ἤνπερ ἡ ἱέρειά μοι ἐθελήσῃ πρὸς ὀλίγον χρῆσαι τὴν ὁρμιὰν ἐκείνην καὶ τὸ ἄγκιστρον, ὅπερ ὁ ἁλιεὺς ἀνέθηκεν ὁ ἐκ Πειραιῶς.

+ Ἱερεία +

ἰδοὺ δὴ λαβέ, καὶ τὸν κάλαμόν γε ἅμα, ὡς πάντα ἔχῃς.

+ Παρρησιάδης +

οὐκοῦν, ὦ ἱέρεια, καὶ ἰσχάδας μοί τινας δὸς ἀνύσασα καὶ ὀλίγον τοῦ χρυσίου.

+ Ἱερεία +

λάμβανε.

+ Φιλοσοφία +

τί πράττειν ἁνὴρ διανοεῖται; δελεάσας τὸ ἄγκιστρον ἰσχάδι καὶ τῷ χρυσίῳ καθεζόμενος ἐπὶ τὸ ἄκρον τοῦ τειχίου καθῆκεν εἰς τὴν πόλιν. τί ταῦτα, ὦ Παρρησιάδη, ποιεῖς; ἦ που τοὺς λίθους ἁλιεύσειν διέγνωκας ἐκ τοῦ Πελασγικοῦ;

+ Παρρησιάδης +

σιώπησον, ὦ Φιλοσοφία, καὶ τὴν ἄγραν περίμενε· σὺ δέ, ὦ Πόσειδον ἀγρεῦ καὶ Ἀμφιτρίτη φίλη, πολλοὺς ἡμῖν ἀνάπεμπε τῶν ἰχθύων.

+ +
+ Παρρησιάδης +

ἀλλʼ ὁρῶ τινα λάβρακα εὐμεγέθη, μᾶλλον δὲ χρύσοφρυν· οὐκ, ἀλλὰ γαλεός ἐστιν. πρόσεισι γοῦν τῷ ἀγκίστρῳ κεχηνώς· ὤσφραται τοῦ χρυσίου· πλησίον ἤδη ἐστίν· ἔψαυσεν· εἴληπται· ἀνασπάσωμεν. καὶ σύ, ὦ Ἔλεγχε, ἀνάσπα· Ἔλεγχε,ἀνάσπα· Ἔλεγχε γ: not in β, vulg. συνεπιλαβοῦ τῆς ὁρμιᾶς.

+ Ἔλεγχος +

ἄνω ἐστί. φέρʼ ἴδω τίς εἶ, ὦ βέλτιστε ἰχθύων; κύων οὗτός γε. κύων οὗτός γε ς, L. Bos: αὔων οὗτός γε γ: not in β. Ἡράκλεις τῶν ὀδόντων. τί τοῦτο, ὦ γενναιότατε; εἴληψαι λιχνεύων περὶ τὰς πέτρας, ἔνθα λήσειν ἤλπισας ὑποδεδυκώς; ἀλλὰ νῦν ἔσῃ φανερὸς ἅπασιν ἐκ τῶν βραγχίων ἀπηρτημένος. ἐξέλωμεν τὸ ἄγκιστρον καὶ τὸ δέλεαρ. μὰ Δίʼ ἔπιεν. μὰ Δι'  ἔπιεν: γ, but after κοιλίᾳ : after δέλεαρ Harmon. Previous edd. omit. β omits καὶ τὸ δέλεαρ . . . ἄγκιστρον. τουτὶ κενόν σοι τὸ ἄγκιστρον· ἡ δʼ ἰσχὰς ἤδη προσέσχηται καὶ τὸ χρυσίον ἐν τῇ κοιλίᾳ.

+ Παρρησιάδης +

ἐξεμεσάτω νὴ Δία, ὡς καὶ ἐπʼ ἄλλους δελεάσωμεν. εὖ ἔχει· τί φής, ὦ Διόγενες; οἶσθα τοῦτον ὅστις ἐστίν, ἢ προσήκει τί σοι ἁνήρ;

+ Διογένης +

οὐδαμῶς.

+ Παρρησιάδης +

τί οὖν; πόσου ἄξιον αὐτὸν χρὴ φάναι; ἐγὼ μὲν γὰρ δύʼ ὀβολῶν πρῴην αὐτὸν ἐτιμησάμην.

+ Διογένης

πολὺ λέγεις· ἄβρωτός τε γάρ ἐστιν καὶ εἰδεχθὴς καὶ σκληρὸς καὶ ἄτιμος· ἄφες αὐτὸν ἐπὶ κεφαλὴν κατὰ τῆς πέτρας· σὺ δὲ ἄλλον ἀνάσπασον καθεὶς τὸ ἄγκιστρον. ἐκεῖνο μέντοι· ὅρα, ὦ Παρρησιάδη, μὴ καμπτόμενός σοι ὁ κάλαμος ἀποκλασθῇ.

- Παρρησιάδης -

θάρρει, ὦ Διόγενες· κοῦφοί εἰσι καὶ τῶν ἀφύων ἐλαφρότεροι.

- Διογένης -

νὴ Δίʼ, ἀφυέστατοί γε· ἀνάσπα δὲ ὅμως.

- -
- Παρρησιάδης -

ἰδού τις ἄλλος ὑπόπλατος ὥσπερ ἡμίτομος ἰχθὺς πρόσεισιν, ψῆττά τις, κεχηνὼς εἰς τὸ ἄγκιστρον κατέπιεν, ἔχεται, ἀνεσπάσθω. τίς ἐστιν;

- Ἔλεγχος -

ὁ Πλατωνικὸς εἶναι λέγων.

- Παρρησιάδης -

καὶ σύ, ὦ κατάρατε, ἥκεις ἐπὶ τὸ χρυσίον ; τί φής, ὦ Πλάτων; τί ποιῶμεν αὐτόν;

- -
- Πλάτων -

ἀπὸ τῆς αὐτῆς πέτρας καὶ οὗτος· ἐπʼ ἄλλον καθείσθω.

- Παρρησιάδης -

καὶ μὴν ὁρῶ τινα πάγκαλον προσιόντα, ὡς ἂν ἐν βυθῷ δόξειεν, ποικίλον τὴν χρόαν, ταινίας τινὰς ἐπὶ τοῦ νώτου ἐπιχρύσους ἔχοντα. ὁρᾷς, ὦ Ἔλεγχε;

- Ἔλεγχος + Παρρησιάδης +

θάρρει, ὦ Διόγενες· κοῦφοί εἰσι καὶ τῶν ἀφύων ἐλαφρότεροι.

+ Διογένης +

νὴ Δίʼ, ἀφυέστατοί γε· ἀνάσπα δὲ ὅμως.

+ +
+ Παρρησιάδης +

ἰδού τις ἄλλος ὑπόπλατος ὥσπερ ἡμίτομος ἰχθὺς πρόσεισιν, ψῆττά τις, κεχηνὼς εἰς τὸ ἄγκιστρον· κατέπιεν, ἔχεται, ἀνεσπάσθω. τίς ἐστιν;

+ Ἔλεγχος +

ὁ Πλατωνικὸς εἶναι λέγων.

+ Παρρησιάδης +

καὶ σύ, ὦ κατάρατε, ἥκεις ἐπὶ τὸ χρυσίον; τί φής, ὦ Πλάτων; τί ποιῶμεν αὐτόν;

+ +
+ Πλάτων +

ἀπὸ τῆς αὐτῆς πέτρας καὶ οὗτος· ἐπʼ ἄλλον καθείσθω.

+ Παρρησιάδης +

καὶ μὴν ὁρῶ τινα πάγκαλον προσιόντα, ὡς ἂν ἐν βυθῷ δόξειεν, ποικίλον τὴν χρόαν, ταινίας τινὰς ἐπὶ τοῦ νώτου ἐπιχρύσους ἔχοντα. ὁρᾷς, ὦ Ἔλεγχε;

+ Ἔλεγχος

ὁ τὸν Ἀριστοτέλη προσποιούμενος οὗτός ἐστιν.

- Παρρησιάδης -

ἦλθεν, εἶτα πάλιν ἄπεισιν. περισκοπεῖ ἀκριβῶς, αὖθις ἐπανῆλθεν, ἔχανεν, εἴληπται, ἀνιμήσθω.

- Ἀριστοτέλης -

μὴ ἀνέρῃ με, ὦ Παρρησιάδη, περὶ αὐτοῦ ἀγνοῶ γὰρ ὅστις ἐστίν.

- Παρρησιάδης -

οὐκοῦν καὶ οὗτος, ὦ Ἀριστότελες, κατὰ τῶν πετρῶν.

- -
- Παρρησιάδης -

ἀλλʼ ἢν ἰδού, πολλούς που τοὺς ἰχθῦς ὁρῶ κατὰ ταὐτὸν ὁμόχροας, ἀκανθώδεις καὶ τὴν ἐπιφάνειαν ἐκτετραχυσμένους, ἐχίνων δυσληπτοτέρους. ἦ που σαγήνης ἐπʼ αὐτοὺς δεήσει;

- Φιλοσοφία -

ἀλλʼ οὐ πάρεστιν. ἱκανὸν εἰ κἂν ἕνα τινὰ ἐκ τῆς ἀγέλης ἀνασπάσαιμεν. ἥξει δὲ ἐπὶ τὸ ἄγκιστρον δηλαδὴ ὃς ἂν αὐτῶν θρασύτατος ᾖ.

- Ἔλεγχος -

κάθες, εἰ δοκεῖ, σιδηρώσας γε πρότερον ἐπὶ πολὺ τῆς ὁρμιᾶς, ὡς μὴ ἀποπρίσῃ τοῖς ὀδοῦσι καταπιὼν τὸ χρυσίον.

- Παρρησιάδης -

καθῆκα. καὶ σὺ δέ, ὦ Πόσειδον, ταχεῖαν ἐπιτέλει τὴν ἄγραν. βαβαί, μάχονται περὶ τοῦ δελέατος, καὶ οἱ μὲν συνάμα πολλοὶ περιτρώγουσι τὴν ἰσχάδα, οἱ δὲ προσφύντες ἔχονται τοῦ χρυσίου. εὖ ἔχει· περιεπάρη τις μάλα καρτερός. φέρʼ ἴδω τίνος ἐπώνυμον σεαυτὸν εἶναι λέγεις; καίτοι γελοῖός εἰμι ἀναγκάζων ἰχθὺν λαλεῖν ἄφωνοι γὰρ οὗτοί γε. ἀλλὰ σύ, ὦ Ἔλεγχε, εἰπὲ ὅντινα ἔχει διδάσκαλον αὐτοῦ.

- Ἔλεγχος -

Χρύσιππον τουτονί.

- Παρρησιάδης -

μανθάνω· διότι χρυσίον προσῆν, οἶμαι, τῷ ὀνόματι. σὺ δʼ οὖν, Χρύσιππε, πρὸς τῆς Ἀθηνᾶς εἰπέ, οἶσθα τοὺς ἄνδρας ἢ τοιαῦτα παραινεῖς αὐτοῖς ποιεῖν;

- Χρύσιππος -

νὴ Δίʼ, ὑβριστικὰ ἐρωτᾷς, ὦ Παρρησιάδη, προσήκειν τι ἡμῖν ὑπολαμβάνων τοιούτους ὄντας.

- Παρρησιάδης -

εὖ γε, ὦ Χρύσιππε, γενναῖος εἶ. οὗτος δὲ καὶ αὐτὸς ἐπὶ κεφαλὴν μετὰ τῶν ἄλλων, ἐπεὶ καὶ ἀκανθώδης ἐστί, καὶ δέος μὴ διαπαρῇ τις τὸν λαιμὸν ἐσθίων.

- -
- Φιλοσοφία -

ἅλις, ὦ Παρρησιάδη, τῆς ἄγρας, μὴ καὶ τίς σοι, οἷοι πολλοὶ εἰσιν, οἴχηται ἀποσπάσας τὸ χρυσίον καὶ τὸ ἄγκιστρον, εἶτά σε ἀποτῖσαι τῇ ἱερείᾳ δεήσῃ. ὥστε ἡμεῖς μὲν ἀπίωμεν περιπατήσουσαι· καιρὸς δὲ καὶ ὑμᾶς ἀπιέναι ὅθεν ἥκετε, μὴ καὶ ὑπερήμεροι γένησθε τῆς προθεσμίας. σφὼ δέ, σὺ καὶ ὁ Ἔλεγχος, ὦ Παρρησιάδη, ἐν κύκλῳ ἐπὶ πάντας αὐτοὺς ἰόντες ἢ στεφανοῦτε ἢ ἐγκάετε, ὡς ἔφην.

- Παρρησιάδης -

ἔσται ταῦτα, ὦ Φιλοσοφία. χαίρετε, ὦ βέλτιστοι ἀνδρῶν. ἡμεῖς δὲ κατίωμεν, ὦ Ἔλεγχε, καὶ τελῶμεν τὰ παρηγγελμένα.

- Ἔλεγχος -

ποῖ δὲ καὶ πρῶτον ἀπιέναι δεήσει; μῶν εἰς τὴν Ἀκαδημίαν ἢ εἰς τὴν Στοὰν ἢ ἀπὸ τοῦ Λυκείου ποιησώμεθα τὴν ἀρχήν;

- Παρρησιάδης + ΠαρρησιάδηςΠΑΡΡ. Harmon: no change of speaker in MSS. +

ἦλθεν, εἶτα πάλιν ἄπεισιν. περισκοπεῖ περισκοπεῖ Seybold, Fritzsche : περισκόπει MSS. ἀκριβῶς, αὖθις ἐπανῆλθεν, ἔχανεν, εἴληπται, ἀνιμήσθω.

+ Ἀριστοτέλης +

μὴ ἀνέρῃ με, ὦ Παρρησιάδη, περὶ αὐτοῦ· ἀγνοῶ γὰρ ὅστις ἐστίν.

+ Παρρησιάδης +

οὐκοῦν καὶ οὗτος, ὦ Ἀριστότελες, κατὰ τῶν πετρῶν.

+ +
+Παρρησιάδης ΦΙΛ. Harmon: double point after δεήσει in Γ. +

ἀλλʼ ἢν ἰδού, πολλούς που τοὺς ἰχθῦς ὁρῶ κατὰ ταὐτὸν ὁμόχροας, ἀκανθώδεις καὶ τὴν ἐπιφάνειαν ἐκτετραχυσμένους, ἐχίνων δυσληπτοτέρους. ἦ που σαγήνης ἐπʼ αὐτοὺς δεήσει;

+ Φιλοσοφία +

ἀλλʼ οὐ πάρεστιν. ἱκανὸν εἰ κἂν ἕνα τινὰ ἐκ τῆς ἀγέλης ἀνασπάσαιμεν. ἥξει δὲ ἐπὶ τὸ ἄγκιστρον δηλαδὴ ὃς ἂν αὐτῶν θρασύτατος ᾖ.

+ Ἔλεγχος +

κάθες, εἰ δοκεῖ, σιδηρώσας γε πρότερον ἐπὶ πολὺ τῆς ὁρμιᾶς, ὡς μὴ ἀποπρίσῃ τοῖς ὀδοῦσι καταπιὼν τὸ χρυσίον.

+ Παρρησιάδης +

καθῆκα. καὶ σὺ δέ, ὦ Πόσειδον, ταχεῖαν ἐπιτέλει τὴν ἄγραν. βαβαί, μάχονται περὶ τοῦ δελέατος, καὶ οἱ μὲν συνάμα πολλοὶ περιτρώγουσι τὴν ἰσχάδα, οἱ δὲ προσφύντες ἔχονται τοῦ χρυσίου. εὖ ἔχει· περιεπάρη τις μάλα καρτερός. φέρʼ ἴδω τίνος ἐπώνυμον σεαυτὸν εἶναι λέγεις; καίτοι γελοῖός εἰμι ἀναγκάζων ἰχθὺν λαλεῖν· ἄφωνοι γὰρ οὗτοί γε. ἀλλὰ σύ, ὦ Ἔλεγχε, εἰπὲ ὅντινα ἔχει διδάσκαλον αὐτοῦ.

+ Ἔλεγχος +

Χρύσιππον τουτονί.

+ Παρρησιάδης +

μανθάνω· διότι χρυσίον προσῆν, οἶμαι, τῷ ὀνόματι. σὺ δʼ οὖν, Χρύσιππε, πρὸς τῆς Ἀθηνᾶς εἰπέ, οἶσθα τοὺς ἄνδρας ἢ τοιαῦτα παραινεῖς αὐτοῖς ποιεῖν;

+ Χρύσιππος +

νὴ Δίʼ, ὑβριστικὰ ἐρωτᾷς, ὦ Παρρησιάδη, προσήκειν τι ἡμῖν ὑπολαμβάνων τοιούτους ὄντας.

+ Παρρησιάδης +

εὖ γε, ὦ Χρύσιππε, γενναῖος εἶ. οὗτος δὲ καὶ αὐτὸς ἐπὶ κεφαλὴν μετὰ τῶν ἄλλων, ἐπεὶ καὶ ἀκανθώδης ἐστί, καὶ δέος μὴ διαπαρῇ τις τὸν λαιμὸν ἐσθίων.

+ +
+ Φιλοσοφία +

ἅλις, ὦ Παρρησιάδη, τῆς ἄγρας, μὴ καί τίς σοι, οἷοι πολλοί εἰσιν, οἴχηται ἀποσπάσας τὸ χρυσίον καὶ τὸ ἄγκιστρον, εἶτά σε ἀποτῖσαι τῇ ἱερείᾳ δεήσῃ. ὥστε ἡμεῖς μὲν ἀπίωμεν περιπατήσουσαι· καιρὸς δὲ καὶ ὑμᾶς ἀπιέναι ὅθεν ἥκετε, μὴ καὶ ὑπερήμεροι γένησθε τῆς προθεσμίας. σφὼ δέ, σὺ καὶ ὁ Ἔλεγχος, ὦ Παρρησιάδη, ἐν κύκλῳ ἐπὶ πάντας αὐτοὺς ἰόντες ἢ στεφανοῦτε ἢ ἐγκάετε, ὡς ἔφην.

+ Παρρησιάδης +

ἔσται ταῦτα, ὦ Φιλοσοφία. χαίρετε, ὦ βέλτιστοι ἀνδρῶν. ἡμεῖς δὲ κατίωμεν, ὦ Ἔλεγχε, καὶ τελῶμεν τὰ παρηγγελμένα.

+ Ἔλεγχος +

ποῖ δὲ καὶ πρῶτον ἀπιέναι δεήσει; μῶν εἰς τὴν Ἀκαδημίαν ἢ εἰς τὴν Στοὰν ἢἢ Seybold : not in MSS. ἀπὸ τοῦ Λυκείου ποιησώμεθα τὴν ἀρχήν;

+ Παρρησιάδης

οὐδὲν διοίσει τοῦτο. πλὴν οἶδά γε ἐγὼ ὡς ὅποι ποτʼ ἂν ἀπέλθωμεν, ὀλίγων μὲν τῶν στεφάνων, πολλῶν δὲ τῶν καυτηρίων δεησόμεθα.
diff --git a/data/tlg0062/tlg026/__cts__.xml b/data/tlg0062/tlg026/__cts__.xml index 02ee9a6ee..7ee4bb403 100644 --- a/data/tlg0062/tlg026/__cts__.xml +++ b/data/tlg0062/tlg026/__cts__.xml @@ -1,12 +1,18 @@ - + Bis accusatus sive tribunalia - - + + Δὶς κατηγορούμενος Lucian, Vol. 3. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1921. - - - \ No newline at end of file + + + + The Double Indictment + Lucian, Vol. 3. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1921. + + + + diff --git a/data/tlg0062/tlg026/tlg0062.tlg026.perseus-eng1.xml b/data/tlg0062/tlg026/tlg0062.tlg026.perseus-eng1.xml new file mode 100644 index 000000000..0fd3c1059 --- /dev/null +++ b/data/tlg0062/tlg026/tlg0062.tlg026.perseus-eng1.xml @@ -0,0 +1,1502 @@ + + + + + + +The Double Indictment +Lucian of Samosata +Austin Morris Harmon, 1878-1950 +National Endowment for the Humanities +Gregory Crane + +Gregory Crane +OCRd, tagged and added initial corrections to the text + + + +Perseus Digital Library +tlg0062.tlg001.1st1K-eng1.xml + +Available under a Creative Commons Attribution-ShareAlike4.0 International License + +2023 +Trustees of Tufts University +United States + + + + + +Lucian + + +Austin Morris Harmon + + +Lucian of Samosata + +Trustees of Tufts University +Cambridge, MA +1921 + +3 + +The Hathi Trust + + + + + +

Text encoded in accordance with the latest EpiDoc standards

+ + +

This pointer pattern extracts section.

+ + + + + +Greek +Latin + + + + + + + + +
+The Double Indictment

Again we have a reply to criticism, this time largely of an +aesthetic nature. Lucian had been assailed from both sides, +by the rhetoricians for abandoning speech-making and essay writing and going over to dialogue, consecrated, since Plato’s +time, to the service of Philosophy, and by the philosophers +for not handling dialogue in the traditional way. It is the +usual reception accorded to innovators. Lucian’s response +is characteristically novel and effective. Using the form +which he is censured for employing in precisely the way +that he is censured for employing it, he insinuates himself +into the favour of his audience by taking them first to +Heaven to overhear a conversation between Zeus and +Hermes, then in company with Hermes and Justice to the +Areopagus, where Justice, after a brief and amusing colloquy +with Pan, presides over a series of mock-trials (always a +delectable entertainment to Greeks), culminating in the two +that give the piece its name, Lucian v. Oratory and Lucian +v. Dialogue, from which his audience is delighted to see him +come off triumphant. The result is that rhetoric and philosophy à la mode, who have brought him before the bar of +public opinion, are laughed out of court.

+ +

+The Dialogue was composed, Lucian tells us (§ 32), when +he was about forty years old, therefore probably not far from +the year165 A.D.

 +

+ + +Plague take all philosophers who say that bliss is +to be found only among the gods! If they but +knew all that we endure for the sake of men, they +would not envy us our nectar and ambrosia, putting +their trust in Homer, a blind man and a fraud, who +called us blissful and told about what is in heaven +when he could not even see what is on earth. Here +is an example right at hand: Helius puts his team to +his chariot and traverses the sky all day long, clad in +a garment of fire and resplendent with rays, not even +getting leisure enough to scratch his ear, as they say : +for if he unconsciously relaxes the least bit, his horses +run away, turn out of the road, and burn everything +up. Selene, too, goes about without a wink of sleep, +giving light to night-roisterers and people returning +late from dinners. Apollo, again, has taken up a +very active profession, and has been deafened +almost completely by people besetting him with +requests for prophecies. One moment he has to be +in Delphi; the next, he runs to Colophon; from +there he crosses to Xanthus, and again at full speed + + + +to Delos or to Branchidae. In a word, wherever his +prophetess, after drinking from the holy well and +chewing laurel and setting the tripod ashake, bids +him appear, there is no delaying—he must present +himself immediately to reel off his prophecies, or +else it is all up with his reputation in the profession. +I say nothing of the devices they get up to test his +powers of divination, cooking mutton and turtle +together, so that if he had not a good nose, that +Lydian would have gone off laughing at him.

Croesus, who got up the device, according to Herodotus, to see which oracle was-the most trustworthy (Herod. 1,46-40.

As +for Asclepius, he is pestered by the sick: “Dire +sights he sees, and touches what he loathes, and +in the woes of others finds a crop of sorrow for +himself.”

Hippocrates de Flatibus, 1, 6 ; said of the physician.

Why should I refer either to the Winds, +that aid the crops and speed the ships on their +courses and blow upon the winnowers, or to Sleep, +that wings his way to everyone, or to Jack-of-dreams, +that keeps vigil all night long with Sleep and serves +as his interpreter? All this work the gods do out +of love for man, each contributing to life on earth. + +

+ +

+ +And yet the others are not so badly off in +comparison with myself. I am the monarch and +father of all: but how many discomforts I put up +with and how many bothers I have, distracted as I +am by such a number of things to think of! First, +I must oversee the work of all the other gods who +help me in any way in administering my sovereignty, +in order that they may not be remiss in it. Then +I myself have to do any number of tasks that are +almost impossible to carry out on account of their +minuteness; for it is not to be supposed that I + + + + + +simply manage and direct in person the principal +features of my administration, such as rain, hail, wind, +and lightning, and that then I am through, being +dispensed from thinking of details. No, not only +must I do all that, but I must look in all directions +at the same time and keep an eye on everybody, +just like the herdsman at Nemea,

Argus.

to see who is +stealing, who is committing perjury, who is offering +sacrifice, whether anybody has poured a drinkoffering, from what quarter the steam and the smoke +of burnt-offerings rise, who has called upon me in +sickness or at sea. What is most laborious of all, +at one and the same moment I must attend the +great sacrifice at Olympia, keep an eye on the armies +at war near Babylon, send hail in the country of the +Getae, and attend a banquet among the Ethiopians. +At that, it is not easy to escape criticism. It often +happens that the others, “the gods and the warriors +crested with horse-tails,” sleep all through the night, +while I, though Zeus, am not “held in the sweetness +of slumber,”

Partial paraphrase of Iliad 2, 1-2

for if I drowse off, even for an instant, +Epicurus is instantly confirmed in his assertion that +we exercise no providence over what happens on +earth. And we cannot make light of the danger if +men are going to take his word for this’: our temples +will have no wreaths, our wayside shrines no savoury +steam, our wine-bowls no drink-offerings, our altars +will be cold, and in short there will be general +dearth of sacrifices and oblations, and famine +will be rife. For that reason, like the master of +a ship, I stand by myself high up on the stern with +the tiller in my hands, and everybody else aboard +gets drunk, perhaps, and goes to sleep, whereas I, + + + + + +without closing my eyes or eating, “ponder in heart +and in soul”

Iliad2,3,

for the benefit of all, rewarded only +by being considered captain. + +

+ +

+So I should like to +ask the philosophers, who say that only the gods are +happy, when they suppose we really find leisure for +our nectar and our ambrosia in the midst of our +countless bothers. +Now, here is a case in point: for lack of spare +time we are keeping all these stale lawsuits filed +away, already spoiled by mildew and spiders’ webs, +especially those brought against certain persons +by the sciences and the arts—some of these are very +antiquated.

What these are becomes clear later (p. 109).

People are making an outcry on all +sides and losing patience and hurling reproaches at +Justice.and blaming me for my slowness, not knowing that the hearings have not been postponed, +as it happens, on account of our negligence, but on +account of the bliss in which they imagine we exist : +for that is what they call our press of business. + +

+ +

+ + +I myself hear a great many complaints of that sort +on earth, Zeus, but I did not venture to mention them +to you. Now, however, I shall do so, as you began +the discussion of this topic. They are indeed out of +patience and indignant, father, and although they do +not venture to talk openly, they put their heads +together and grumble, finding fault with the delay. +These men should have known long ago how things +stood with them and should have acquiesced in the +verdict in each case. +

+

+Well, what do you think, Hermes? Shall we open +a session.of court for them, or do you wish we should +announce it for next year ? + + + + + + +No, indeed ; let us open it now. +

+

+Do so. Fly down and proclaim that there will be +a session of court under the following regulations. +All who have entered suit are to come to the Areopagus to-day; at that place Justice is to empanel +juries for them out of the entire body of Athenians, +the number of jurymen to depend upon the penalty +involved ; and if anyone thinks that his hearing has +been unjust, he is to be allowed to appeal to me and +have the case tried afresh, just as if it had not been +tried at all. (Zo Justice) Daughter, take your place +beside the Dread Goddesses,

The Eumenides, since the trial of Orestes, had an altar on the Areopagus.

empanel the juries and +have an eye on the trials. + +

+ +

+ + +Back to earth once more, to be driven off by them +and to flee from the world again because I cannot +stand being laughed at by Injustice ? +

+

+You must be of good hope. Certainly by now the +philosophers have persuaded them to regard you +more highly than Injustice; especially the son of +Sophroniscus,

Socrates.

who praised just dealing to the skies +and declared it the greatest of blessings. +

+

+Truly the very man you mention profited greatly +by his talk about me! He was handed over to the +Eleven, thrown into prison, and drank hemlock, poor +fellow, before he had even paid that cock to + + + + + +Asclepius ;

His last words were: “Crito, we owe a cock to Asclepius. Do pay it without fail.” (End of Phaedo).

so much the better of the argument had +his accusers, whose philosophy was directly opposed +to his, and favoured Injustice. + +

+ +

+ + +The people were still unfamiliar with the teachings of philosophy at that time, and there were few +that pursued it, so it was natural that the juries +inclined towards Anytus and Meletus. But at +present, do not you see how many short cloaks and +staves and wallets there are? On all sides there are +long beards, and books in the left hand, and everybody preaches in favour of you; the public walks +are full of people assembling in companies and in +battalions, and there is nobody who does not want to +be thought a scion of Virtue. In fact, many, giving +up the trades that they had before, rush after the +wallet and the cloak, tan their bodies in the sun to +Ethiopian hue, make themselves extemporaneous +philosophers out of cobblers or carpenters, and go +about praising you and your virtue. Consequently, +in the words of the proverb, it would be easier for a +man to fall in a boat without hitting a plank than +for your eye to miss a philosopher wherever it looks. + +

+ +

+ + +Yes, but those very men frighten me, Zeus, by +quarrelling with each other and showing unfairness +even in their discussions of me. It is rumoured, +too, that while most of them claim kinship with me +in words, when it comes to facts they do not even +open their house to me at all, but make it plain that +they will lock me out if ever I come to their door ; +for they made Injustice their bosom friend long ago. + + + + + +They are not all bad, my daughter, and it is +enough if you find some that are good. But go now, +so that a few cases, at least, may be heard to-day. + +

+ +

+ + + +Let us set out in this direction, Justice, straight for +Sunium, not far from the foot of Hymettus, to the left +of Parnes, where you see those two heights

Lycabettus and the Acropolis. The promontory of Sunium is the most conspicuous landmark because Hermes and Justice are coming down from above, and from seaward (cf. below, ἐν δεξιᾷ). Lucian’s gods live in Heaven, not on Olympus or Ida.

; you +have probably forgotten the way long since. But why +are you crying and taking it hard? Don't be afraid: +things are no longer the same in life. All those +Scirons and Pinebenders and Busirises and Phalarises +whom you used to fear in former days are dead, and +now Wisdom and the Academy and the Porch are +in full sway, seek for you everywhere, and hold +conversations about you, in open-mouthed expectation that, from some quarter or other, you may +perhaps come flying down to them once more. +

+

+Well, Hermes, you are the only person who can +tell me the truth, inasmuch as you associate with +them a great deal, passing your days with them in +the athletic clubs and in the market-place; for you +are the god of the market, as well as being crier in +the meetings of the assembly. What sort’of people +are they, and is it possible for me to abide among +them? +

+

+To be sure; I should not be treating you fairly if +I did not tell you, since you are my sister. Most of + + + + + +them have been helped not a little by philosophy: +for if it goes no further, at least regard for their +cloth makes them more circumspect in sinning. +However, you will come upon a few rascals among +them—I must tell the truth, I suppose—and some who +are partly wise and partly foolish. You see, when +Wisdom took them in hand and dyed them over, all +those who thoroughly absorbed the dye were made +entirely serviceable, without any intermixture of +other hues, and they are quite ready to receive you ; +while those who because of their ingrained filth +were not deeply penetrated by the colouring matter +of the dyestuff are better than the rest, to be sure, +but unfinished products, half-white, blemished, and +spotted like the pard. And there are some who +have only touched the kettle on the outside with +a finger-tip and smeared on some of the soot, yet +think that they too are well enough dyed over. +You, however, will of course pass your time with +the best of them. + +

+ +

+ +But in the course of our talk we are already drawing near to Attica, so let us leave Sunium on our +right, and now let us glide down to the Acropolis. +Now that we have alighted, you sit down here +on the Areopagus somewhere, facing the Pnyx, and +wait until I give out the proclamation from Zeus. +If I climb the Acropolis it will be easier for me to +summon everybody from that point of vantage for +the voice. +

+

+Don’t go, Hermes, until you have told me who +comes here, the person with the horns and the +shepherd’s pipe and the hairy legs. + + + + +What! Don’t you know Pan, the most bacchanalian of the servants of Dionysus? He formerly lived +on Parthenion,

A mountain in Arcadia.

but at the time of the approach of +Datis by sea and the landing of the barbarians at +Marathon, he came unasked to fight on the side of +the Athenians ; and since then, accepting this cavern +under the Acropolis, a little above the Pelasgicon,

The cave of Pan, being in the N.W. corner of the Acropolis, can be pointed out (ταύτην) trom the Areopagus, which is close by (ἐκ γειτόνων). For the bit of the prehistoric wall below it (Pelasgicon), see p. 63, note 1, and p. 71.

+he lives in it, paying the usual tax as a resident +alien. Very likely he has seen us near and is coming +up to greet us. + +

+ +

+ + +Good day to you, Hermes and Justice. +

+

+The same to you, Pan, most musical and most +frolicsome of all satyrs, and at Athens the most +bellicose ! +

+

+What business brought you two here, Hermes ? +

+

+She will tell you the whole story; I am going to +the Acropolis, to make my proclamation. +

+

+Zeus sent me down, Pan, to empanel juries for the +lawsuits. But how do you find things in Athens? +

+

+On the whole, I do not get on as well as I ought +here—much worse than I expected; and yet I dis- + + + + + +pelled the mighty hue and cry of the barbarians. +In spite of that, they come up only two or three +times a year, pick out and sacrifice in my honour +a he-goat with a powerful goatish smell, and then +feast on the meat, making me a mere witness of +their good cheer and paying their respects to me +only with their noise. However, their laughter and +fun afford me some amusement. + +

+ +

+ + + +In general, Pan, have they been improved in +virtue by the philosophers ? +

+

+What do you mean by philosophers? Those +gloomy fellows, flocking together, with beards like +mine, who talk so much? +

+

+To be sure. +

+

+I do not know at all what they mean and_I do not +understand their wisdom, for I am a mountaineer +and I have not studied those clever, citified, technical +terms, Justice. How could a literary man or a philosopher possibly come from Arcadia? My wisdom +does not go beyond the flute and the pipes ; for the +rest I am a goatherd, a dancer, and if need bea +fighter. However, I hear them bawling continually +and talking about “virtue” (whatever that means) +and “ideas” and “nature” and “things incorporeal,” +terms that are to me unknown and outlandish. They +begin their discussions peaceably, but as the conference proceeds they raise their voices to a high +falsetto, so that, what with their excessive straining +and their endeavour to talk at the same time, their + + + +faces get red, their necks get swollen, and their veins +stand out like those of flute-players when they try to +blow into a closed flute. In fact, they spoil their +arguments, confuse the original subject of inquiry, +and then, after abusing one another, most of them, +they go away wiping the sweat off their foreheads +with their bent fingers; and the man that is most +loud-mouthed and impudent and leaves last when they +break up is considered to have the best of it. However, the common people admire them, especially +those who have nothing more pressing to do, and +stand there enchanted by their impudence and their +shouting. For my part, I considered them impostors +in consequence of all this, and was annoyed at the +resemblance in beard. But perhaps there was something beneficial to the common weal in their shouting +and some good sprang from those technical terms +of theirs—I can’t say. However, if I am to tell the +truth without any reserve—for I dwell on a look-out, +as you see—I have often seen many of them in the +dark of the evening— + +

+ +

+ +Hush, Pan ; didn’t it seem to you that Hermes is +making a proclamation ? +

+

+Why, yes. +

+

+Oyez, oyez! Under the blessing of Heaven, we +shall hold a session of court to-day, the seventh of +Elaphebolion.

The seventh of Elaphebolion was not far from the first of April.

All who have entered suits are to come +to the Areopagus, where Justice will empanel the juries + + + + +and be present in person at the trials. The jurors +will be drawn from the entire body of Athenians ; +the pay will be three obols a case, and the number +of jurors will be in accordance with the charge. All +those who have entered suits but have died before +they came to trial are to be sent back to earth by +Aeacus. If anyone thinks he has had an unjust +hearing, he is to appeal the case, and the appeal will +be to Zeus. +

+

+Heavens, what a hubbub! What a shout they +raised, Justice, and how eagerly they are gathering +at a run, dragging each other up the hill, straight for +the Areopagus ! Hermes, too, is here already, so busy +yourselves with the cases, empanel your juries and +give your verdicts as usual; I am going back to the +cave to pipe one of the passionate melodies with © +which I am in the habit of provoking Echo. I am +sick of trials and speeches, for I hear the pleaders on +the Areopagus every day. + +

+ +

+ + +Come, Justice, let’s call them to the bar. +

+

+Quite right. Indeed they are approaching incrowds, as you see, with a great noise, buzzing about +the hilltop like wasps. +

+

+I’ve got you, curse you ! +

+

+You are a blackmailer ! +

+

+At last you are going to pay the penalty ! + + + +

+

+I will prove that you have committed horrible +crimes ! +

+

+Empanel my jury first! +

+

+Come to court with me, scoundrel ! +

+

+Stop choking me! +

+

+Do you know what we ought to do, Hermes? Let +us put off the rest of. the cases until to-morrow, and +to-day let us provide only for those entered by +professions or pursuits or sciences against men. Pass +me up the writs of that description.

As Hermes gives each writ to Justice, he reads the heading and she tells him how many jurors are to be drawn. Her orders are carried out in silence, and the juries are all in readiness when the first case is called, which is not until she has filled the docket for the day (§ 15).

+ +Intemperance v. the Academy in re Polemo: +kidnapping.

Polemo, intemperate in his youth, went to a lecture by Xenocrates to create a disturbance, but was converted to philosophy by what he heard. He succeeded Xenocrates as ead of the Academy (Diog. L. iv. 1 ff.).

+ +Draw seven jurors. +

+

+Stoa v. Pleasure: alienation of affections— because +Pleasure coaxed away her lover, Dionysius.

Dionyaius the Convert was a pupil of Zeno, but became a Cyrenaic, “being converted to pleasure ; for sore eyes gave him so much trouble that he could not bring himself to μaintain any longer that pain did not matter” (Diog. L. vii. 1, 31; cf. vii. 4).

+ +Five will do. + + + + + + + + +High-living v. Virtue, re Aristippus.

Follower of Socrates; later, founder of the Cyrenaic School.

+ +Let five sit in this case too. +

+

+Banking v. Diogenes: absconding.

Diogenes the Cynic was son and partner of the banker Hicesias in Sinope. They were caught muking counterfeit coin ; the father was put to death, and the son fled to Athens (Diog. L. vii. 2, 1).

+ +Draw only three. +

+

+Painting v. Pyrrho: breach of contract.

Pyrrho the Sceptic began life as an artist (Diog. L. ix. 11).

+ +Let nine sit on jury. + +

+ +

+ + +Do you want us to provide juries for these two +cases also, recorded yesterday against the public +speaker ?

Lucian ; coming from Samosata on the Euphrates, he is presently called “the Syrian.”

+ +Let us first finish up the cases of long-standing ; +these can go over until to-morrow for trial. +

+

+Why, these are of the same nature, and the complaint, although recent, is very like those for which +we have already provided juries, so that it ought to +be tried along with them. + + + + + + + + + +You appear to have been unduly influenced to +make the request, Hermes. Let us make the +drawing, however, since you wish ; but only for these +two cases; we have enough on the docket. Give +me the writs. +

+

+Oratory v. the Syrian: neglect. Dialogue v. the +same: maltreatment. +

+

+Who is this man? His name is not recorded. +

+

+Empanel a jury for him as it stands in the writ— +for the public speaker, the Syrian. There is nothing +to hinder its being done anonymously. + +

+

+Look here, are we really to try cases from over the +border here in Athens, on the Areopagus? They +ought to have been tried on the other side of the +Euphrates. However, draw eleven jurors, the same +to sit for both cases. +

+

+You are right, Justice, to avoid spending too much +in jury-fees. + +

+ +

+ +Let the first jury sit, in the“case of the Academy +v. Intemperance. Fill the water-clock. Plead first, +Intemperance . . . Why does she hold her tongue +and shake her head? Go to her and find out, +Hermes. +

+

+She says that she cannot plead her case because her +tongue is tied with drink and she is afraid of getting + + + + +laughed at in court. She can hardly stand, as you +see. +

+

+Then let her have an advocate appear, one of these +public pleaders. There are plenty of them ready to +split their lungs for three obols ! +

+

+But not one will care to espouse the cause of +Intemperance, not openly, at any rate. However, +this request of hers seems reasonable. +

+

+What request? +

+

+“The Academy,” she says, “is always ready to +argue on both sides and trains herself to be able to +speak eloquently both pro and con. Therefore let +her plead first for me, and then after that she will +plead for herself.” +

+

+That is unprecedented. Nevertheless, make both +speeches, Academy, since it is easy for you. + +

+ +

+ + +Listen first, gentlemen of the jury, to the plea of +Intemperance, as the water now runs for her. +The poor creature has been treated with the +greatest injustice by me, the Academy. She has +been robbed of the only friendly and faithful slave +she had, who thought none of her orders unbecoming, +Polemo yonder, who used to go roistering through +the middle of the square in broad day, who kept +a music-girl’and had himself sung to from morning +to night, who was always drunk and debauched and + + + +had garlands of flowers on his head. That this: is +true, all the Athenians will testify ; for they never +saw Polemosober. But when the unhappy man went +rollicking to the Academy's door, as he used to go to +everybody's, she claimed him as her slave, snatched +him out of the hands of Intemperance by main +strength, and took him into her house. Then she +forced him to drink water, taught him to keep sober, +stripped off his garlands: and when he ought to have +been drinking at table, she made him study intricate, +gloomy terms, full of profound thought. So, instead +of the flush that formerly glowed upon him, the +poor man has grown pale, and his body is shrivelled ; +he has forgotten all his songs, and he sometimes sits +without food or drink till the middle of the evening, +talking the kind of balderdash that I, the Academy, +teach people to talk unendingly. What is more, he +even abuses Intemperance at my instigation and says +any number of unpleasant things about her. +I have said about all that there is to say for +Intemperance. Now I will speak for myself, and +from this point let the water run for me. +

+

+What in the world will she say in reply to that? +Anyhow, pour in the same amount for her in turn. + +

+ +

+ + +Heard casually, gentlemen of the jury, the plea +which the advocate has made in behalf of Intemperance is quite plausible, but if you give an unprejudiced +hearing to my plea also, you will find out that I have +done her no wrong at all. +This man Polemo, who, she « says, is her servant, +was not naturally bad or inclined to Intemperance, + + + +but had a nature like mine. But while he was still +young and impressionable she preémpted him, with +the assistance of Pleasure, who usually helps her, and +corrupted the poor fellow, surrendering him unconditionally to dissipation and to light women, so +that he had not the slightest remnant of shame. In +fact, what she thoughf€ was said on her behalf a +moment ago, you should consider said on my behalf. +The poor fellow went about from early to late with +garlands on his head, flushed with wine, attended by +music right through the public square, never sober, +making roisterous calls upon everybody, a disgrace to +his ancestors and to the whole city and a laughing-stock to strangers.

+ +

+But when he came to my house, it chanced that, +as usual, the doors were wide open and I was +discoursing about virtue and temperance to such of +my friends as were there. Coming in upon us with +his flute and his garlands, first of all he began to shout +and tried to break up our meeting by disturbing it +with his noise. But we paid no attention to him, and +as he was not entirely sodden with Intemperance, +little by little he grew sober under the influence of +our discourses, took off his garlands, silenced his +flute-player, became ashamed of his purple mantle, +and, awaking, as it were, from profound sleep, saw his +own condition and condemned his past life. The flush +that came from Intemperance faded and vanished, +and he flushed for shame at what he was doing. At +length he abandoned her then and there, and took up +with me, not because I either invited or constrained +him, as this person says, but voluntarily, because he +believed the conditions here were better. + + + +Please summon him now, that you may see how he +has fared at my hands.... Taking this man, +gentlemen of the jury, when he was in a ridiculous +plight, unable either to talk or to stand on account +of his potations, I converted him and sobered him +and made him from a slave into a well-behaved, +temperate man, very valuable to the Greeks; and he +himself is grateful to me for it, as are also his +relatives on his account. +I have done. It is for you now to consider which +of us it was better for him to associate with. + +

+ +

+ + +Come, now, do not delay ; cast your ballots and get +up; others must have their hearing. +

+

+The Academy wins by every vote but one. +

+

+It is not at all surprising that there should be +one man to vote for Intemperance. +

+ +

+ +Take your seats, +you who have been drawn to hear Stoa v. Pleasure +in re a lover. The clock is filled. You with the +paint upon you and the gaudy colours, make your +plea now.

An allusion to the famous frescoes of the Painted Porch ; Polygnotus’ Taking of Troy, Theseus and the Amazons, and Battle of Marathon. Lucian brings in a bit of fun by deliberately using language which suggests a painted face and a gay dress and is in this sense so incongruous as to be comical.

+ +

+ +

+ + +I am not unaware, gentlemen of the jury, that I +shall have to speak against an attractive opponent ; +indeed, I see that most of you are gazing at her and +smiling at her, contemptuous of me because my head +is close-clipped, my glance is masculine, and I seem +dour. Nevertheless, if you are willing to hear me + + + + + +speak, I am confident that my plea will be.far more +just than hers.

+ +

+As a matter of fact, the present charge is that by +getting herself up in this courtesan style she +beguiled my lover, Dionysius, a respectable man until +then, by the seductiveness of her appearance, and +drew him to herself. Furthermore, the suit which +your predecessors decided between the Academy and +Intemperance was the twin-sister of the present suit. +For the point at issue now is whether we should +live like swine with our noses to the ground in the +enjoyment of pleasure, without a single noble +thought, or whether, considering what is enjoyable — +secondary to what is right, we should follow +philosophy in a free spirit like free men, neither +fearing pain as invincible nor giving preference to +pleasure in a servile spirit and seeking happiness in +honey and in figs. By holding out such bait to silly +people and by making a bogey. out of pain,' my +opponent wins over the greater part of them, and +this poor man is one; she made him run away from +me by keeping an eye upon him until he was ill, for +while he was well he would never have accepted her +arguments.

+ +

+After all, why should I be indignant at her? Forsooth, she does not even let the gods alone, but +_slanders their management of afffirs! If you are +wise, then, you will give her a sentence for impiety +also. I hear, too, that she is not even prepared to +plead in person, but will have Epicurus appear as her +illustrating the point that Cicero makes in the T'uscwlans +(ii. 15): Haec duo (te. laborem et dolorem) Graeci illi, +quorum copiosior est lingua quam’ nostra, uno nomine appellant . . . O verborum inops interdum, quibus abundare te +semper putas, Graecia ! + + + +advocate, such contempt does she show the court! ; +But see here—ask her what kind of men she thinks +Heracles and your own

Athenian.

Theseus would have been if +they had allied themselves to Pleasure and had +shirked pain and toil. Nothing would hinder the +earth from being full of wrong-doing if they had +not toiled painfully.

+ +

+This is all I have to say, for I am not at all fond +of long speeches. But if she should consent to let +me put questions and to give a brief reply to each, it +would very soon be evident that she amounts to +nothing. However, remember your oath and vote in +accordance with it now, putting no faith in Epicurus, +who says that the gods take no note of what happens +among us. +

+

+Stand aside. Epicurus, speak for Pleasure. + +

+ +

+ + +I shall not address you at length, gentlemen of the +jury, for I myself do not need many words. +If Pleasure had used charms or philtres to constrain Dionysius, whom Stoa claims to be her lover, +to desert Stoa and to centre his regard upon her, she +might fairly have been held a sorceress and might +have been found guilty of using undue influence upon +the lovers of others. But suppose a free man in a +free city, unstopped by the laws, hating the tedium +of life with her and thinking that the happiness +which comes, she says, as the consummation of pain +is stuff and nonsense, made his escape from her +thorny, labyrinthine reasonings and ran away to +Pleasure of his own free will, cutting the meshes of + + + + +her logic as if they weré bonds, because he had the +spirit of a human being, not of a clod, and thought +pain painful, as indeed it is, and pleasure pleasant, +in that case would it have been right to bar him out, +plunging him head over ears into a sea of pain when +he was swimming from a wreck to a haven and +yearned for calm water—to put the poor fellow at the +mercy of her dilemmas in spite of the fact that he +was seeking asylum with Pleasure like a suppliant at +the Altar of Mercy—in order that he might climb +“the steep” with copious sweat, cast eyes upon +that famous Virtue,

For the Hill of Virtue, see Hesiod, Works and Days, 289 ff., and Simonides, 41.

and then, after toiling painfully +his whole life long, be happy when life is over?

+ +

+Who should be considered a better judge than this +man himself, who knew the teachings of Stoa if ever +a man did, and formerly thought that only what was +right was good, but now has learnt that pain is bad, +and so has chosen what he has determined to be the +better? He saw, no doubt, that her set make a +great deal of talk about fortitude and endurance +of pain, but privately pay court to Pleasure; that +they are bold as brass in the lecture-room, but live +under the laws of Pleasure at home; that they +are ashamed, of course, to let themselves be seen +“lowering their pitch” and playing false to their +tenets, but suffer the tortures of Tantalus, poor +fellows, so that wherever they think they will be unobserved and can transgress their laws with safety, +they eagerly glut themselves with pleasure. In fact, +if they should be given the ring of Gyges, so that +they could put it on and be unseen, or the Cap of +Darkness, without a doubt they would bid good-bye + + + + +to pain for ever and would go crowding after +Pleasure, one and all, imitating Dionysius who, until +he was ill, expected to get some benefit from their +discourses about fortitude, but when he encountered +suffering and illness, and pain came closer home to +him, he perceived that his body was contradicting +Stoa and maintaining the opposite side. So he put +more trust in it than in her set, decided that he was +‘aman, with the body of a man, and thenceforward +treated it otherwise than as if it were a statue, well. +aware that whoever maintains any other view and +accuses Pleasure + + + + Doth like to talk, but thinks as others do! + +Euripides, Phoenissae360. + + +I have done. Cast your ballots with this understanding of the case. + +

+ +

+ + +No, no! Let me cross-question him a little. +

+

+Put your questions: I will answer them. +

+

+Do you consider pain bad? +

+

+Yes. +

+

+And pleasure good ? +

+

+Certainly. +

+

+Well, do you know the meaning of “material” and +“immaterial,” of ‘approved” and “disapproved” ?

Stoic technical terms: see vol. ii, p. 488. Stoa intends to prove that pleasure and pain are alike “immaterial,” and neither “approved” nor “disapproved,” because they neither help nor hinder the effort to attain Virtue.

+ + + + + + + +Certainly. +

+

+Stoa, the jurors say they can’t understand these +dissyllabic questions, so be silent ; they are voting. +

+

+I should have won if I had put him a question in +the form of the “third indemonstrable.”

The five “indemonstrables” of Chrysippus, so called because they are self-evident and require no proof, were all hypothetical or disjunctive syllogisms ; examples are: (1) “if it is day, it is light ; it is light, —> it is day”; (2) “if it is day, it is light ; it is dark, —> it is not day”; (3) “Plato is not both dead and alive; he is dead, —> he is not alive” ; (4) “it is either day or night; it is day, —> it is not night”; (5) “it is either day or night; it is not night, —> it is day.” Cf. Diog. Laert. Vit, Phil. 7, 1, 49; Sext. Emp. adv. Math. 7.

+ +Who won? +

+

+Pleasure, unanimously. +

+

+I appeal to Zeus! +

+

+Good luck to you! Hermes, call another case. + +

+ +

+ + +Virtue v. High-living, im re Aristippus. Let Aristippus appear in person. +

+

+I ought to speak first ; I am Virtue, and Aristippus +belongs to me, as his words and his deeds indicate. +HIGH-LIVING +No, indeed ; I ought to speak first; I am High-living, and the man is mine, as you can see from his +garlands, his purple cloak and his perfumes. + + + + + + +Do not wrangle; this case will stand over until +Zeus decides the case of Dionysius, for this seems to +be similar. Consequently, if Pleasure wins, Highliving shall have Aristippus, but if Stoa prevails, he +shall be adjudged to Virtue. So let others appear. +Look here, though—these jurors are not to get the +fee, for their case has not come to trial. +

+

+Then are they to have come up here for nothing, +old as they are, and the hill so high? +

+

+It will be enough if they get a third. Go your +ways; don’t be angry, you shall serve another day. + +

+ +

+ + + +It is time for Diogenes of Sinope to appear. Make +your complaint, Banking. +

+

+I protest, if she does not stop bothering me, +Justice, it will not be running away that she will +have me up for, but aggravated assault and battery, +for I shall mighty soon.take my staff and. .. . +

+

+What have we here? Banking has run away, and +he is making after her with his stick raised. The +poor creature is likely to catch it pretty badly! Call +Pyrrho, + + + +

+ +

+ + +Painting is here, Justice, but Pyrrho has not come +up at all. It might have been expected that he +would do this. +

+

+Why, Hermes? +

+

+Because he does not believe there is any true +standard of judgment. +

+

+Then let them bring in a verdict by default +against him. Now call the speech-writer, the Syrian. +After all, it was only recently that the writs were +lodged against him, and there was no pressing need +to have tried the cases now. However, since that +point has been decided, introduce the suit of Oratory +first. Heavens, what a crowd has come together for +the hearing! +

+

+Naturally, Justice. The case is not stale, but new +and unfamiliar, having been entered only yesterday, +as you said, and they hope to hear Oratory and +Dialogue bringing charges in turn and the Syrian +defending himself against both; this has brought +crowds to court. But do begin your speech, Oratory. + +

+ +

+ + +In the first place, men of Athens, I pray the +gods and goddesses one and al] that as much good +will as I steadily entertain toward the city and +toward all.of you may be shown me by you in this +case, and secondly that the gods may move you to do +what is above all the just thing to do—to bid my + + + +opponent hold his tongue and to let me make the +complaint in the way that I have preferred and +chosen. I cannot come to the same conclusion when +I contemplate my own experiences and the speeches +that I hear, for the speeches that he will make to +you will be as like as can be to mine, but his +actions, as you shall see, have gone so far that +measures must be taken to prevent my experiencing +worse injury at his hands

Oratory, more concerned about form than content, borrows her prooemium from Demosthenes, adding the first sentence of the Third Olynthiac to the first sentence of the oration on the Crown, and adapting both as best she can.

. . . But not to prolong +my introduction when the water has been running +freely this long time, I will begin my complaint. + +

+ +

+ +When this man was a mere boy, gentlemen of the +jury, still speaking with a foreign accent and I might +almost say wearing a caftan in the Syrian style, I +found him still wandering about in Ionia, not +knowing what to do with himself; so I took him in +hand and gave him an education. As it seemed to +me that he was an apt pupil and paid strict attention +to me—for he was subservient to me in those days +and paid court to me and admired none but me—I +turned my back upon all the others who were suing +for my hand, although they were rich and goodlooking and of splendid ancestry, and plighted myself +to this ingrate, who was poor and insignificant and +young, bringing him a considerable dowry consisting +in many marvellous speeches. Then, after we were +married, I got him irregularly registered among my +own clansmen and made him a citizen, so that those who had failed to secure my hand in marriage choked +with envy. When he decided to go travelling in +order to show how happily married he was, I did not + + + + +desert him even then, but trailed up and down after +him everywhere and made him famous and renowned +by giving him finery and dressing him out. On our +travels in Greece and in Ionia I do not lay so much +emphasis ; but when he took a fancy to go to Italy, +I crossed the Adriatic with him, and at length I +journeyed with him as far as Gaul, where I made +him rich.

+ +

+For a long time he took my advice in everything +and lived with me constantly, never spending a +single night away from home: + +

+ +

+ +but when he had laid +in plenty of the sinews of war and thought that he +was well off for reputation, he became supercilious +and vain and neglected me, or rather deserted +me completely. Having conceived an inordinate +affection for that bearded man in the mantle, +Dialogue, who is said to be the son of Philosophy +and is older than he is, he lives with him. Showing +no sense of shame, he has curtailed the freedom and +the range of my speeches and has confined himself +to brief, disjointed questions: and instead of saying +whatever he wishes in a powerful voice, he fits +together and spells out short paragraphs, for which +he cannot get hearty praise or great applause from +his hearers, but only a smile, or a restrained gesture +of the hand, an inclination of the head, or a sigh to +point his periods. That is the sort of thing this +gallant gentleman fell in love with, despising me! +They say, too, that he is not at peace with this +favourite, either, but insults him in the same way. + + +

+ +

+Is he not, then, ungrateful and subject to punishment under the laws that concern desertion, inasmuch +as he so disgracefully abandoned his lawful wife, +from whom he received so much and through whom +he is famous, and sought a new arrangement, now +of all times, when I alone am admired and claimed +as patroness by everyone? For my part I hold out +against all those who court me, and when they +knock at my door and call my name at the top +of their lungs, I have no desire either to open or to +reply, for I see that they bring with them nothing +but their voices. But this man even then does not +come back to me: no, he keeps his eyes upon his +favourite. Ye gods, what good does he expect to +get from him, knowing that he has nothing but his +short cloak ? +I have finished, gentlemen of the jury. But I beg +you, if he wishes to make his defence in my style +of speaking, do not permit that, for it -would be +unkind to turn my own weapon against me; let +him defend himself, if he can, in the style of his +favourite, Dialogue. +

+

+That is unreasonable. It is not possible, Oratory, +for him, all by himself, to make his defence after +Dialogue’s manner. Let him make a speech as +you did. + +

+ +

+ +THE SYRIAN +Gentlemen of the jury, as my opponent was +indignant at the thought of my using a long +speech when I acquired my power of speaking from +her, I shall not say much to you, but shall simply +answer the main points of her complaint and then + + + +leave it to you to weigh the whole question. In all +that she told about me she told the truth. She +gave me an education and went abroad with me and +had me enfranchized as a Greek, and on this +account, at least, I am grateful to her for marrying +me. Why I left her and took to my friend here, +Dialogue, listen, gentlemen of the jury, and you +shall hear; and do not imagine that I am telling +any falsehood for the sake of advantage. + +

+ +

+ +Seeing that she was no longer modest and did not +continue to clothe herself in the respectable way +that she did once when Demosthenes took her to +wife, but made herself up, arranged her hair like a +courtesan, put on rouge, and darkened her eyes +underneath, I became suspicious at once and secretly +took note where she directed her glances. I pass +over everything else, but every night our street was +full of maudlin lovers coming to serenade her, +knocking at the door, and sometimes even +venturing to force an entrance in disorderly fashion. +She herself laughed and enjoyed these performances, +and generally, when she heard them singing lovesongs in a hoarse voice, she either peeped over the +edge of the roof or else even slyly opened the +windows, thinking that I would not notice it, and +then. wantoned and intrigued with them. I could +not stand this, and as I did not think it best to +bring an action for divorce against her on the ground +of adultery, I went to Dialogue, who lived near by, +and requested him to take me in. + +

+ +

+ +That is the great injustice that I have done +Oratory. After all, even if she had not acted as she +did, it would have been proper that I, a man already +about forty years of age, should take my leave of her + + + +stormy scenes and lawsuits, should let the gentlemen +of the jury rest in peace, refraining from accusations +of tyrants and laudations of princes, and should +betake myself to the Academy or the Lyceum to +walk about with this excellent person . Dialogue +while we converse quietly without feeling any need +of praise and applause. +Though I have much to say, I will stop now. +Cast your vote in accordance with your oath. +(The votes are counted.) +

+

+Who is the winner? +

+

+The Syrian, with every vote but one. +

+

+Very likely it was a public speaker who cast the +vote against him. + +

+ +

+Let Dialogue plead before the +same jury. (To the Jurors) Wait, and you shall get +double pay for the two cases. +

+

+For my part, gentlemen of the jury, I should prefer +not to make you along speech, but to discuss the +matter a little at a time, as is my wont. Nevertheless I will make my complaint in the way that is +customary in courts of law, although I am completely +uninformed and inexperienced in such matters. Please +consider this my introduction. +The wrongs done me and the insults put upon me +by this man are these. I was formerly dignified, and +pondered upon the gods and nature and the cycle of +the universe, treading the air

In the Clouds of Aristophanes (225) Socrates says: “I tread the air and contemplate the sun.”

high up above the + + + + +clouds where “great Zeus in heaven driving his +winged car”

Plato, Phuedrus246 ¥.

sweeps on; but he dragged me down +when I was already soaring above the zenith. and +mounting on “heaven’s back,”

Plato, Phaedrus 247 B.

and broke my wings, +putting me on the same level as the common herd. +Moreover, he took away from me the respectable +tragic mask that I had, and put another upon me that +is comic, satyr-like, and almost ridiculous. Then he +unceremoniously permed me up with Jest and Satire +and Cynicism and Eupolis and Aristophanes, terrible +men for mocking all that is holy and scoffing at all +that is right. At last he even dug up and thrust in +upon me Menippus, a prehistoric dog,

Cynic.

with a very +loud bark, it seems, and sharp fangs, a really dreadful +dog who bites unexpectedly because he grins when +he bites. +Have I not been dreadfully maltreated, when I no +longer occupy my proper réle but play the comedian +and the buffoon and act out extraordinary plots for +him? What is most monstrous of all, I have been +turned into a surprising blend, for I am neither afoot +nor ahorseback, neither prose nor verse, but seem +to my hearers a strange phenomenon made up of. +different elements, like a Centaur.

This refers to the practice of mingling verse and prose, borrowed by Lucian from Menippus. For good illustrations see the beginning of Zeus Rants and of The Double Indictment.

+ +

+ +

+ + +What are you going to say to this, Master Syrian? +THE SYRIAN +Gentlemen of the jury, the suit that I am contesting now before you is unexpected. In fact, I should + + + + + + + +have looked for anything else in the world sooner than +that Dialogue should say such things about. me. +When I took him in hand, he was still dour, as +most people thought, and had been reduced to a +skeleton through continual questions. In that guise +he seemed awe-inspiring, to be sure, but not in +any way attractive or agreeable to the public. So +first of all I got him into the way of walking on the +ground like a human being; afterwards by washing +off all his accumulated grime and forcing him to +smile, I made him more agreeable to those who saw +him: and on top of all that, I paired him with +Comedy, and in this way too procured him great +favour from his hearers, who formerly feared his +prickles and avoided taking hold of him as if he +were a sea-urchin.

+ +

+I know, however, what hurts him most. It is +that I do not sit and quibble with him about those +obscure, subtle themes of his, like “whether the soul +is immortal,” and “when God made the world, how +many pints of pure, changeless substance he poured +into the vessel in which he concocted the universe,”

Cf. Plato, Timaeus354 and41D.

+and “whether rhetoric is the false counterpart of a +subdivision of political science, the fourth form of +parasitic occupation.”

Cf. Plato, Gorgias 463 B, D, 465C.

Somehow he delights in +dissecting such problems, just as people like to scratch +where it itches. Reflection is sweet to him, and he +sets great store by himself if they say that not everyone can grasp his penetrating speculations about +“ideas.”

+ +

+That is what he expects of me, naturally ; and he +demands those wings of his and gazes on high without + + + + + +seeing what lies at his feet. As far as the rest of +it goes, he cannot complain, I am sure, that I have +stripped him of that Greek mantle and shifted him +into a foreign one, even though I myself am considered foreign. Indeed I should be doing wrong to +transgress in that way against him. and to steal away +his native costume. +I have made the best defence that I can. Please +cast the same ballot as before. +(The votes are counted.) + +

+ +

+ +Well, well! You win by all of ten votes! The +same one who voted against you before will not +vote as the rest even now. Without doubt it is a +habit, and the man always casts the ballot that has a +hole in it.

Each juror was given two ballots of metal shaped like a Japanese top, a flat circular disk, pierced perpendicularly at its centre by a cylindrical axis, which in the one for acquittal was solid, in the other, tubular.

I hope he will keep onenvying men of +standing. Well, go your ways, and good luck to you. +To-morrow we shall try the rest of the cases. + + + + +

+ diff --git a/data/tlg0062/tlg026/tlg0062.tlg026.perseus-grc2.xml b/data/tlg0062/tlg026/tlg0062.tlg026.perseus-grc2.xml index cafca282b..020b5dcd8 100644 --- a/data/tlg0062/tlg026/tlg0062.tlg026.perseus-grc2.xml +++ b/data/tlg0062/tlg026/tlg0062.tlg026.perseus-grc2.xml @@ -7,17 +7,19 @@ Δὶς κατηγορούμενος Lucian -A. M. Harmon +Austin Morris Harmon, 1878-1950 Perseus Project, Tufts University Gregory Crane Prepared under the supervision of Bridget Almas Lisa Cerrato +Gregory Crane Rashmi Singhal The National Endowment for the Humanities +Harvard Library Arcadia Fund Google Digital Humanities Awards Program @@ -31,14 +33,14 @@ Available under a Creative Commons Attribution-ShareAlike 4.0 International License - + Lucian Lucian - A. M. Harmon + Austin Morris Harmon, 1878-1950 London William Heinemann Ltd. @@ -53,25 +55,25 @@ - +

optical character recognition

 - +

This pointer pattern extracts section.

 - + - + Greek @@ -81,343 +83,343 @@ EpiDoc and CTS conversion and other cleanup - +
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ἀλλʼ ἐπιτρίβειν ὀπόσοι τῶν φιλοσόφων παρα μόνοις τὴν εὐδαιμονίαν φασὶν εἶναι τοῖς θεοῖς. εἰ γοῦν ᾔδεσαν ὁπόσα τῶν ἀνθρώπων ἕνεκα πάσχομεν, οὐκ ἂν ἡμᾶς τοῦ νέκταρος ἢ τῆς ἀμβροσίας ἐμακάριζον Ὁμήρῳ πιστεύσαντες ἀνδρὶ τυφλῷ καὶ γόητι, μάκαρας ἡμᾶς καλοῦντι καὶ τὰ ἐν οὐρανῷ διηγουμένῳ, ὃς οὐδὲ τὰ ἐν τῇ γῇ καθορᾶν ἐδύνατο. αὐτίκα γέ τοι ὁ μὲν Ἥλιος οὑτοσὶ ζευξάμενος τὸ ἅρμα πανήμερος τὸν οὐρανὸν περιπολεῖ πῦρ ἐνδεδυκὼς καὶ τῶν ἀκτίνων ἀποστίλβων, οὐδʼ ὅσον κνήσασθαι τὸ οὖς, φασί, σχολὴν ἄγων ἢν γάρ τι κἂν ὀλίγον ἐπιρρᾳθυμήσας λάθῃ, ἀφηνιάσαντες οἱ ἵπποι καὶ τῆς ὁδοῦ παρατραπόμενοι κατέφλεξαν τὰ πάντα. ἡ Σελήνη δὲ ἄγρυπνος καὶ αὐτὴ περίεισιν φαίνουσα τοῖς κωμάζουσιν καὶ τοῖς ἀωρὶ ἀπὸ τῶν δείπνων ἐπανιοῦσιν. ὁ Ἀπόλλων τε αὖ πολυπράγμονα τήν τέχνην ἐπανελόμενος ὀλίγου δεῖν τὰ ὦτα ἐκκεκώφηται πρὸς τῶν ἐνοχλούντων κατὰ χρείαν τῆς μαντικῆς, καὶ ἄρτι μὲν αὐτῷ ἐν Δελφοῖς ἀναγκαῖον εἶναι, μετʼ ὀλίγον δὲ εἰς Κολοφῶνα θεῖ, κἀκεῖθεν εἰς Ξάνθον μεταβαίνει καὶ δρομαῖος αὖθις εἰς Δῆλον ἢ εἰς Βραγχίδας· καὶ ὅλως ἔνθα ἂν ἡ πρόμαντις πιοῦσα τοῦ ἱεροῦ νάματος καὶ μασησαμένη τῆς δάφνης καὶ τὸν τρίποδα διασείσασα κελεύῃ παρεῖναι, ἄοκνον ʼχρὴ αὐτίκα . μάλα· παρεστάναι συνείροντα τοὺς χρησμοὺς ἢ οἴχεσθαὶ οἱ τὴν δόξαν τῆς τέχνης;. ἐῶ γὰρ λέγειν ὁπόσα ἐπὶ πείρᾳ τῆς μαντικῆς ἐπιτεχνῶνται αὐτῷ ἄρνεια κρέα καὶ χελώνας εἰς τὸ αὐτὸ ἕψοντες, ὥστε εἰ μὴ τὴν ῥῖνα ὀξὺς ἦν, κἂν ἀπῆλθεν αὐτοῦ ὁ Λυδὸς καταγελῶν. ὁ μὲν γὰρ Ἀσκληπιὸς ὑπὸ τῶν νοσούντων ἐνοχλούμενος ὁρῇ τε δεινὰ θιγγάνει τε ἀηδέων ἐπʼ ἀλλοτρίῃσὶ τε συμφορῇσιν ἰδίας καρποῦται λύπας. τί γὰρ ἂν ἢ τοὺς Ἀνέμους φυτουργοῦντας λέγοιμι καὶ παραπέμποντας τὰ πλοῖα καὶ τοῖς λικμῶσιν ἐπιπνέοντας, ἢ τὸν Ὕπνον ἐπὶ πάντας πετόμενον, ἢ τὸν Ὄνειρον μετὰ τοῦὝπνου διανυκτερεύοντα καὶ ὑποφητεύοντα αὐτῷ; πάντα γὰρ ταῦτα ὑπὸ φιλανθρωπίας οἱ θεοὶ πονοῦσιν, πρὸς τὸν ἐπὶ τῆς γῆς βίον ἕκαστος συντελοῦντες.
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ἀλλʼ ἐπιτριβεῖεν ὁπόσοι τῶν φιλοσόφων παρὰ μόνοις τὴν εὐδαιμονίαν φασὶν εἶναι τοῖς θεοῖς. εἰ γοῦν ᾔδεσαν ὁπόσα τῶν ἀνθρώπων ἕνεκα πάσχομεν, οὐκ ἂν ἡμᾶς τοῦ νέκταρος ἢ τῆς ἀμβροσίας ἐμακάριζον Ὁμήρῳ πιστεύσαντες ἀνδρὶ τυφλῷ καὶ γόητι, μάκαρας ἡμᾶς καλοῦντι καὶ τὰ ἐν οὐρανῷ διηγουμένῳ, ὃς οὐδὲ τὰ ἐν τῇ γῇ καθορᾶν ἐδύνατο. αὐτίκα γέ τοι ὁ μὲν Ἥλιος οὑτοσὶ ζευξάμενος τὸ ἅρμα πανήμερος τὸν οὐρανὸν περιπολεῖ πῦρ ἐνδεδυκὼς καὶ τῶν ἀκτίνων ἀποστίλβων, οὐδʼ ὅσον κνήσασθαι τὸ οὖς, φασί, σχολὴν ἄγων· ἢν γάρ τι κἂν ὀλίγον ἐπιρρᾳθυμήσας λάθῃ, ἀφηνιάσαντες οἱ ἵπποι καὶ τῆς ὁδοῦ παρατραπόμενοι κατέφλεξαν τὰ πάντα. ἡ Σελήνη δὲ ἄγρυπνος καὶ αὐτὴ περίεισιν φαίνουσα τοῖς κωμάζουσιν καὶ τοῖς ἀωρὶ ἀπὸ τῶν δείπνων ἐπανιοῦσιν. ὁ Ἀπόλλων τε αὖ πολυπράγμονα τὴν τέχνην ἐπανελόμενος ὀλίγου δεῖν τὰ ὦτα ἐκκεκώφηται πρὸς τῶν ἐνοχλούντων κατὰ χρείαν τῆς μαντικῆς, καὶ ἄρτι μὲν αὐτῷ ἐν Δελφοῖς ἀναγκαῖον εἶναι, μετʼ ὀλίγον δὲ εἰς Κολοφῶνα θεῖ, κἀκεῖθεν εἰς Ξάνθον μεταβαίνει καὶ δρομαῖος αὖθις εἰς Δῆλον ἢ εἰς Βραγχίδας· καὶ ὅλως ἔνθα ἂν ἡ πρόμαντις πιοῦσα τοῦ ἱεροῦ νάματος καὶ μασησαμένη τῆς δάφνης καὶ τὸν τρίποδα διασείσασα κελεύῃ παρεῖναι, ἄοκνον χρὴ αὐτίκα μάλα παρεστάναι συνείροντα τοὺς χρησμοὺς ἢ οἴχεσθαί οἱ τὴν δόξαν τῆς τέχνης. ἐῶ γὰρ λέγειν ὁπόσα ἐπὶ πείρᾳ τῆς μαντικῆς ἐπιτεχνῶνται αὐτῷ ἄρνεια κρέα καὶ χελώνας εἰς τὸ αὐτὸ ἕψοντες, ὥστε εἰ μὴ τὴν ῥῖνα ὀξὺς ἦν, κἂν ἀπῆλθεν αὐτοῦ ὁ Λυδὸς καταγελῶν. ὁ μὲν γὰρ Ἀσκληπιὸς ὑπὸ τῶν νοσούντων ἐνοχλούμενος ὁρῇ τε δεινὰ θιγγάνει τε ἀηδέων ἐπʼ ἀλλοτρίῃσί τε συμφορῇσιν ἰδίας καρποῦται λύπας. τί γὰρ ἂν ἢἢ C. F. Hermann (and Ψ ?): εἰ γUN. τοὺς Ἀνέμους φυτουργοῦντας λέγοιμι καὶ παραπέμποντας τὰ πλοῖα καὶ τοῖς λικμῶσιν ἐπιπνέοντας, ἢ τὸν Ὕπνον ἐπὶ πάντας πετόμενον, ἢ τὸν Ὄνειρον μετὰ τοῦ Ὕπνου διανυκτερεύοντα καὶ ὑποφητεύοντα αὐτῷ; πάντα γὰρ ταῦτα ὑπὸ φιλανθρωπίας οἱ θεοὶ πονοῦσιν, πρὸς τὸν ἐπὶ τῆς γῆς βίον ἕκαστοςἔκαστος Cobet (ἕκαστός τι) : ἕκαστοι β, ἑκάστοις γ. συντελοῦντες.
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καίτοι τὰ μὲν τῶν ἄλλων μέτρια· ἐγὼ δὲ αὐτὸς ὁ πάντων βασιλεὺς καὶ πατὴρ ὅσας μὲν ἀηδίας ἀνέχομαι, ὅσα δὲ πράγματα ἔχω πρὸς τοσαύτας φροντίδας διῃρημένος· ᾧ πρῶτα μὲν τὰ τῶν ἄλλων θεῶν ἔργα ἐπισκοπεῖν ἀναγκαῖον ὁπόσοι τι ἡμῖν συνδιαπράττουσι τῆς ἀρχῆς, ὡς μὴ βλακεύωσιν ὲν αὐτοῖς, ἔπειτα δὲ καὶ. αὐτῷ μυρία ἄττα πράττειν καὶ σχεδὸν ἀνέφικτα ὑπὸ λεπτότητος· οὐ γὰρ μόνον τὰ κεφάλαια ταῦτα τῆς διοικήσεως, ὑετοὺς καὶ χαλάζας καὶ πνεύματα καὶ ἀστραπὰς αὐτὸς οἰκονομησάμενος καὶ διατάξας πέπαυμαι τῶν ἐπί μέρους φροντίδων ἀπηλλαγμένος, ἀλλά με δεῖ καὶ ταῦτα μὲν ποιεῖν ἀποβλέπειν δὲ κατὰ τὸν αὐτὸν χρόνον ἁπανταχόσε καὶ πάντα ἐπισκοπεῖν ὥσπερ τὸν ἐν τῇ Νεμέᾳ βουκόλον, τοὺς κλέπτοντας, τοὺς ἐπιορκοῦντας, τοὺς θύοντας, εἴ τις ἔσπεισε, πόθεν ἡ κνῖσα καὶ ὁ καπνὸς ἀνέρχεται, τίς νοσῶν ἢ πλέων ἐκάλεσεν, καὶ τὸ πάντων ἐπιπονώτατον, ὑφʼ ἕνα καιρὸν ἒν τε Ὀλυμπίᾳ τῇ ἑκατόμβῃ παρεῖναι καὶ ἐν Βαβυλῶνι τοὺς πολεμοῦντας ἐπισκοπεῖν καὶ ἐν Γέταις χαλαζᾶν καὶ ἐν Αἰθίοψιν εὐωχεῖσθαι.

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τὸ δὲ μεμψίμοιρον οὐδὲ οὕτω διαφυγεῖν ῥᾴδιον, ἀλλὰ πολλάκις οἱ μὲν ἄλλοι θεοί τε καὶ ἀνέρες ἱπποκορυσταὶ εὕδουσι παννύχιοι, τὸν Δία δὲ ἐμὲ οὐκ ἔχει νήδυμος ὕπνος· ἢν γάρ τί που καὶ μικρὸν ἐπινυστάσωμεν, ἀληθὴς εὐθὺς ὁ Ἐπίκουρος, ἀπρονοήτους ἡμᾶς ἀποφαίνων τῶν ἐπὶ γῆς πραγμάτων. καὶ ὁ κίνδυνος οὐκ εὐκαταφρόνητος εἰ ταῦτα οἱ ἄνθρωποι πιστεύσουσιν αὐτῷ, ἀλλʼ ἀστεφάνωτοι μὲν ἡμῖν οἱ ναοὶ ἔσονται, ἀκνίσωτοι δὲ αἱ ἀγυιαί, ἄσπονδοι δὲ οἱ κρατῆρες, ψυχροὶ δὲ οἱ βωμοί, καὶ ὅλως ἄθυτα καὶ ἀκαλλιέρητα πάντα καὶ ὁ λιμὸς πολύς. τοιγαροῦν ὥσπερ οἱ κυβερνῆται ὑψηλὸς μόνος ἐπὶ τῆς πρύμνης ἕστηκα τὸ πηδάλιον ἔχων ἐν ταῖν χεροῖν, καὶ οἱ μὲν ἐπιβάται μεθύοντες εἰ τύχοι ἐγκαθεύδουσιν, ἐγὼ δὲ ἄγρυπνος καὶ ἄσιτος ὑπὲρ ἁπάντων μερμηρίζω κατὰ φρένα καὶ κατὰ θυμὸν μόνῳ τῷ δεσπότης εἶναι δοκεῖν τετιμημένος.
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καίτοι τὰ μὲν τῶν ἄλλων μέτρια· ἐγὼ δὲ αὐτὸς ὁ πάντων βασιλεὺς καὶ πατὴρ ὅσας μὲν ἀηδίας ἀνέχομαι, ὅσα δὲ πράγματα ἔχω πρὸς τοσαύτας φροντίδας διῃρημένος· ᾧ πρῶτα μὲν τὰ τῶν ἄλλων θεῶν ἔργα ἐπισκοπεῖν ἀναγκαῖον ὁπόσοι τι ἡμῖν συνδιαπράττουσι τῆς ἀρχῆς, ὡς μὴ βλακεύωσιν ἐν αὐτοῖς, ἔπειτα δὲ καὶ αὐτῷ μυρία ἄττα πράττειν καὶ σχεδὸν ἀνέφικτα ὑπὸ λεπτότητος· οὐ γὰρ μόνον τὰ κεφάλαια ταῦτα τῆς διοικήσεως, ὑετοὺς καὶ χαλάζας καὶ πνεύματα καὶ ἀστραπὰς αὐτὸς οἰκονομησάμενος καὶ διατάξας πέπαυμαι τῶν ἐπὶ μέρους φροντίδων ἀπηλλαγμένος, ἀλλά με δεῖ καὶ ταῦτα μὲν ποιεῖν ἀποβλέπειν δὲ κατὰ τὸν αὐτὸν χρόνον ἁπανταχόσε καὶ πάντα ἐπισκοπεῖν ὥσπερ τὸν ἐν τῇ Νεμέᾳ βουκόλον, τοὺς κλέπτοντας, τοὺς ἐπιορκοῦντας, τοὺς θύοντας, εἴ τις ἔσπεισε, πόθεν ἡ κνῖσα καὶ ὁ καπνὸς ἀνέρχεται, τίς νοσῶν ἢ πλέων ἐκάλεσεν, καὶ τὸ πάντων ἐπιπονώτατον, ὑφʼ ἕνα καιρὸν ἔν τε Ὀλυμπίᾳ τῇ ἑκατόμβῃ παρεῖναι καὶ ἐν Βαβυλῶνι τοὺς πολεμοῦντας ἐπισκοπεῖν καὶ ἐν Γέταις χαλαζᾶν καὶ ἐν Αἰθίοψιν εὐωχεῖσθαι.

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τὸ δὲ μεμψίμοιρον οὐδὲ οὕτω διαφυγεῖν ῥᾴδιον, ἀλλὰ πολλάκις οἱ μὲν ἄλλοι θεοί τε καὶ ἀνέρες ἱπποκορυσταὶ εὕδουσι παννύχιοι, τὸν Δία δὲ ἐμὲ οὐκ ἔχει νήδυμος ὕπνος· ἢν γάρ τί που καὶ μικρὸν ἐπινυστάσωμεν, ἀληθὴς εὐθὺς ὁ Ἐπίκουρος, ἀπρονοήτους ἡμᾶς ἀποφαίνων τῶν ἐπὶ γῆς πραγμάτων. καὶ ὁ κίνδυνος οὐκ εὐκαταφρόνητος εἰ ταῦτα οἱ ἄνθρωποι πιστεύσουσιν αὐτῷ, ἀλλʼ ἀστεφάνωτοι μὲν ἡμῖν οἱ ναοὶ ἔσονται, ἀκνίσωτοι δὲ αἱ ἀγυιαί, ἄσπονδοι δὲ οἱ κρατῆρες, ψυχροὶ δὲ οἱ βωμοί, καὶ ὅλως ἄθυτα καὶ ἀκαλλιέρητα πάνταπάντα Guyet: not in MSS. καὶ ὁ λιμὸς πολύς. τοιγαροῦν ὥσπερ οἱ κυβερνῆται ὑψηλὸς μόνος ἐπὶ τῆς πρύμνης ἕστηκα τὸ πηδάλιον ἔχων ἐν ταῖν χεροῖν, καὶ οἱ μὲν ἐπιβάται μεθύοντες εἰ τύχοι ἐγκαθεύδουσιν, ἐγὼ δὲ ἄγρυπνος καὶ ἄσιτος ὑπὲρ ἁπάντων μερμηρίζω κατὰ φρένα καὶ κατὰ θυμὸν μόνῳ τῷ δεσπότης εἶναι δοκεῖν τετιμημένος.
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ὥστε ἡδέως ἂν ἐροίμην τοὺς φιλοσόφους, οἳ μόνους τοὺς θεοὺς εὐδαιμονίζουσιν, πότε καὶ σχολάζειν ἡμᾶς τῷ νέκταρι καὶ τῇ ἀμβροσίᾳ νομίζουσι μυρία ὅσα ἔχοντας πράγματα.

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ἰδοὺ γέ τοι ὑπʼ ἀσχολίας τοσαύτας ἑώλους δίκας φυλάττομεν ἀποκειμένας ὑπʼ εὐρῶτος ἤδη καὶ ἀραχνίων διεφθαρμένας, καὶ μάλιστα ὁπόσαι ταῖς ἐπιστήμαις καὶ τέχναις πρὸς ἀνθρώπους τινὰς συνεστᾶσιν, πάνυ παλαιὰς ἐνίας αὐτῶν. οἱ δὲ κεκράγασιν ἁπανταχόθεν καὶ ἀγανακτοῦσιν καὶ τὴν δίκην ἐπιβοῶνται κἀμὲ τῆς βραδυτῆτος αἰτιῶνται, ἀγνοοῦντες ὡς οὐκ ὀλιγωρίᾳ τὰς κρίσεις ὑπερημέρους συνέβη γενέσθαι, ἀλλʼ ὑπὸ τῆς εὐδαιμονίας ᾗ συνεῖναι ἡμᾶς ὑπολαμβάνουσιν. τοῦτο γὰρ τὴν ἀσχολίαν καλοῦσιν.

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καὐτός, ὦ Ζεῦ, πολλὰ τοιαῦτα ἐπὶ τῆς γῆς ἀκούων δυσχεραινόντων λέγειν πρὸς σὲ οὐκ ἐτόλμων. ἐπεὶ δὲ σὺ περὶ τούτων τοὺς λόγους ἐνέβαλες, καὶ δὴ λέγω. πάνυ ἀγανακτοῦσιν, ὦ πάτερ, καὶ σχετλιάζουσιν καὶ εἰς τὸ φανερὸν μὲν οὐ τολμῶσι λέγειν, ὑποτονθορύζουσι δὲ συγκεκυφότες αἰτιώμενοι τὸν χρόνον οὓς ἔδει πάλαι τὰ καθʼ αὑτοὺς εἰδότας στέργειν ἕκαστον τοῖς δεδικασμένοις. .

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.; τί οὖν, ὦ Ἑρμῆ, δοκεῖ ,· προτίθεμεν αὐτοῖς ἀγορὰν δικῶν, ἢ θέλεις εἰς νέωτα παραγγελοῦμεν;

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οὐ μὲν οὖν, ἀλλὰ ἤδη προθῶμεν.

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οὕτω ποίει· σὺ μὲν κήρυττε καταπτάμενος ὅτι ἀγορὰ δικῶν ἔσται κατὰ τάδε. πάντας ὁπόσοι τὰς γραφὰς ἀπενηνόχασιν, ἥκειν τήμερον εἰς ʼ Ἄρειον πάγον, ἐκεῖ δὲ τὴν μὲν Δίκην ἀποκληροῦν σφίσι τὰ δικαστήρια κατὰ λόγον τῶν τιμημάτων ἐξ ἁπάντων Ἀθηναίων εἰ δέ τις ἄδικον οἴοιτο γεγενῆσθαι τὴν κρίσιν, ἐξεῖναι ἐφέντι ἐπʼ ἐμὲ δικάζεσθαι ἐξ ὑπαρχῆς, ὡς εἰ μηδὲ τὸ παράπαν ἐδεδίκαστο. σὺ δέ, ὦ θύγατερ, καθεζομένη παρὰ τὰς σεμνὰς θεὰς ἀποκλήρου τὰς δίκας καὶ ἐπισκόπει τοὺς δικάζοντας.

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αὖθις εἰς τὴν γῆν, ἵνʼ ἐξελαυνομένη πρὸς αὐτῶν δραπετεύω πάλιν ἐκ τοῦ βίου τὴν Ἀδικίαν ἐπιγελῶσαν οὐ φέρουσα;

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χρηστὰ ἐλπίζειν σε δεῖ· πάντως γὰρ ἤδη πεπείκασιν αὐτοὺς οἱ φιλόσοφοι σὲ τῆς Ἀδικίας προτιμᾶν, καὶ μάλιστα ὁ τοῦ Σωφρονίσκου τὸ δίκαιον ὑπερεπαινέσας καὶ ἀγαθῶν τὸ μέγιστον ἀποφήνας.

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ʼ Πάνυ γοῦν ὃν φὴς αὐτὸν ἐκεῖνον ὤνησαν οἱ περὶ ἐμοῦ λόγοι, ὃς παραδοθεὶς τοῖς ἕνδεκα καὶ εἰς τὸ δεσμωτήριον ἐμπεσὼν ἔπιεν ἄθλιος τοῦ κωνείου, μηδὲ τὸν ἀλεκτρυόνα τῷ Ἀσκληπιῷ ἀποδεδωκώς· παρὰ τοσοῦτον ὑπερέσχον οἱ κατήγοροι τἀναντία περὶ τῆς Ἀδικίας φιλοσοφοῦντες.

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ξένα ἔτι τοῖς πολλοῖς τὰ τῆς φιλοσοφίας ἦν τότε, καὶ ὀλίγοι ἦσαν οἱ φιλοσοφοῦντες, ὥστε εἰκότως εἰς τὸν Ἄνυτον καὶ Μέλητον ἔρρεπεν τὰ δικαστήρια. τὸ δὲ νῦν εἶναι, οὐχ ὁρᾷς ὅσοι τρίβωνες καὶ βακτηρίαι καὶ πῆραι; καὶ ἁπανταχοῦ πώγων βαθὺς καὶ βιβλίον ἐν τῇ ἀριστερᾷ, καὶ πάντες ὑπὲρ σοῦ φιλοσοφοῦσι, μεστοὶ δὲ οἱ περίπατοι κατὰ ἴλας καὶ φάλαγγας ἀλλήλοις ἀπαντώντων, καὶ οὐδεὶς ὅστις οὐ τρόφιμος τῆς ἀρετῆς εἶναι δοκεῖν βούλεται. πολλοὶ γοῦν τὰς τέχνας ἀφέντες ἃς εἶχον τέως, ἐπὶ τὴν πήραν ᾄξαντες καὶ τὸ τριβώνιον, καὶ τὸ σῶμα πρὸς τὸν ἥλιον εἰς τὸ Αἰθιοπικὸν ἐπιχράναντες αὐτοσχέδιοι φιλόσοφοι ἐκ σκυτοτόμων ἢ τεκτόνων περινοστοῦσι σὲ καὶ τὴν σὴν ἀρετὴν ἐπαινοῦντες. ὥστε κατὰ τὴν παροιμίαν, θᾶττον ἄν τις ἐν πλοίῳ πεσὼν διαμάρτοι ξύλου ἢ ἔνθα ἂν ἀπίδῃ ὁ ὀφθαλμός, ἀπορήσει φιλοσόφου.

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Ἰδού γέ τοι ὑπʼ ἀσχολίας τοσαύτας ἑώλους δίκας φυλάττομεν ἀποκειμένας ὑπʼ εὐρῶτος ἤδη καὶ ἀραχνίων διεφθαρμένας, καὶ μάλιστα ὁπόσαι ταῖς ἐπιστήμαις καὶ τέχναις πρὸς ἀνθρώπους τινὰς συνεστᾶσιν, πάνυ παλαιὰς ἐνίας αὐτῶν. οἱ δὲ κεκράγασιν ἁπανταχόθεν καὶ ἀγανακτοῦσιν καὶ τὴν δίκην ἐπιβοῶνται κἀμὲ τῆς βραδυτῆτος αἰτιῶνται, ἀγνοοῦντες ὡς οὐκ ὀλιγωρίᾳ τὰς κρίσεις ὑπερημέρους συνέβη γενέσθαι, ἀλλʼ ὑπὸ τῆς εὐδαιμονίας ᾗ συνεῖναι ἡμᾶς ὑπολαμβάνουσιν. τοῦτο γὰρ τὴν ἀσχολίαν καλοῦσιν.

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καὐτός, ὦ Ζεῦ, πολλὰ τοιαῦτα ἐπὶ τῆς γῆς ἀκούων δυσχεραινόντων λέγειν πρὸς σὲ οὐκ ἐτόλμων. ἐπεὶ δὲ σὺ περὶ τούτων τοὺς λόγους ἐνέβαλες, καὶ δὴ λέγω. πάνυ ἀγανακτοῦσιν, ὦ πάτερ, καὶ σχετλιάζουσιν καὶ εἰς τὸ φανερὸν μὲν οὐ τολμῶσι λέγειν, ὑποτονθορύζουσι δὲ συγκεκυφότες αἰτιώμενοι τὸν χρόνον· οὓς ἔδει πάλαι τὰ καθʼ αὑτοὺς εἰδότας στέργειν ἕκαστον τοῖς δεδικασμένοις.

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τί οὖν, ὦ Ἑρμῆ, δοκεῖ; προτίθεμεν αὐτοῖς ἀγορὰν δικῶν, ἢ θέλεις εἰς νέωτα παραγγελοῦμεν;

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οὐ μὲν οὖν, ἀλλὰ ἤδη προθῶμεν.

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οὕτω ποίει· σὺ μὲν κήρυττε καταπτάμενος ὅτι ἀγορὰ δικῶν ἔσται κατὰ τάδε. πάντας ὁπόσοι τὰς γραφὰς ἀπενηνόχασιν, ἥκειν τήμερον εἰς Ἄρειον πάγον, ἐκεῖ δὲ τὴν μὲν Δίκην ἀποκληροῦν σφίσι τὰ δικαστήρια κατὰ λόγον τῶν τιμημάτων ἐξ ἁπάντων Ἀθηναίων· εἰ δέ τις ἄδικον οἴοιτο γεγενῆσθαι τὴν κρίσιν, ἐξεῖναι ἐφέντι ἐπʼ ἐμὲ δικάζεσθαι ἐξ ὑπαρχῆς, ὡς εἰ μηδὲ τὸ παράπαν ἐδεδίκαστο. σὺ δέ, ὦ θύγατερ, καθεζομένη παρὰ τὰς σεμνὰς θεὰς ἀποκλήρου τὰς δίκας καὶ ἐπισκόπει τοὺς δικάζοντας.

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αὖθις εἰς τὴν γῆν, ἵνʼ ἐξελαυνομένη πρὸς αὐτῶν δραπετεύω πάλιν ἐκ τοῦ βίου τὴν Ἀδικίαν ἐπιγελῶσαν οὐ φέρουσα;

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χρηστὰ ἐλπίζειν σε δεῖ· πάντως γὰρ ἤδη πεπείκασιν αὐτοὺς οἱ φιλόσοφοι σὲ τῆς Ἀδικίας προτιμᾶν, καὶ μάλιστα ὁ τοῦ Σωφρονίσκου τὸ δίκαιον ὑπερεπαινέσας καὶ ἀγαθῶν τὸ μέγιστον ἀποφήνας.

+ Δίκη +

Πάνυ γοῦν ὃν φὴς αὐτὸν ἐκεῖνον ὤνησαν οἱ περὶ ἐμοῦ λόγοι, ὃς παραδοθεὶς τοῖς ἕνδεκα καὶ εἰς τὸ δεσμωτήριον ἐμπεσὼν ἔπιεν ἄθλιος τοῦ κωνείου, μηδὲ τὸν ἀλεκτρυόνα τῷ Ἀσκληπιῷ ἀποδεδωκώς· παρὰ τοσοῦτον ὑπερέσχον οἱ κατήγοροι τἀναντία περὶ τῆς Ἀδικίας φιλοσοφοῦντες.

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+ Ζεύς +

ξένα ἔτι τοῖς πολλοῖς τὰ τῆς φιλοσοφίας ἦν τότε, καὶ ὀλίγοι ἦσαν οἱ φιλοσοφοῦντες, ὥστε εἰκότως εἰς τὸν Ἄνυτον καὶ Μέλητον ἔρρεπεν τὰ δικαστήρια. τὸ δὲ νῦν εἶναι, οὐχ ὁρᾷς ὅσοι τρίβωνες καὶ βακτηρίαι καὶ πῆραι; καὶ ἁπανταχοῦ πώγων βαθὺς καὶ βιβλίον ἐν τῇ ἀριστερᾷ, καὶ πάντες ὑπὲρ σοῦ φιλοσοφοῦσι, μεστοὶ δὲ οἱ περίπατοι κατὰ ἴλας καὶ φάλαγγας ἀλλήλοις ἀπαντώντων, καὶ οὐδεὶς ὅστις οὐ τρόφιμος τῆς ἀρετῆς εἶναι δοκεῖν βούλεται. πολλοὶ γοῦν τὰς τέχνας ἀφέντες ἃς εἶχον τέως, ἐπὶ τὴν πήραν ᾄξαντες καὶ τὸ τριβώνιον, καὶ τὸ σῶμα πρὸς τὸν ἥλιον εἰς τὸ Αἰθιοπικὸν ἐπιχράναντες αὐτοσχέδιοι φιλόσοφοι ἐκ σκυτοτόμων ἢ τεκτόνων περινοστοῦσι σὲ καὶ τὴν σὴν ἀρετὴν ἐπαινοῦντες. ὥστε κατὰ τὴν παροιμίαν, θᾶττον ἄν τις ἐν πλοίῳ πεσὼν διαμάρτοι ξύλου ἢ ἔνθα ἂν ἀπίδῃ ὁ ὀφθαλμός, ἀπορήσει φιλοσόφου.

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+ Δίκη

καὶ μὴν οὗτοί με, ὦ Ζεῦ, δεδίττονται πρὸς ἀλλήλους ἐρίζοντες καὶ ἀγνωμονοῦντες ἐν αὐτοῖς οἷς περὶ ἐμοῦ διεξέρχονται. φασὶ δὲ καὶ τοὺς πλείστους αὐτῶν ἐν μὲν τοῖς λόγοις προσποιεῖσθαί με, ἐπὶ δὲ τῶν πραγμάτων μηδὲ τὸ παράπαν εἰς τὴν οἰκίαν παραδέχεσθαι, ἀλλὰ δήλους εἶναι ἀποκλείσοντας ἢν ἀφίκωμαί ποτε αὐτοῖς ἐπὶ τὰς θύρας· πάλαι γὰρ τὴν Ἀδικίαν προεπεξενῶσθαι αὐτοῖς.

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οὐ πάντες, ὦ θύγατερ, μοχθηροί εἰσιν ἱκανὸν δὲ κἂν ἐνίοις τισὶν χρηστοῖς ἐντύχῃς.. ἀλλʼ ἄπιτε ἤδη, ὡς κἂν ὀλίγαι τήμερον ἐκδικασθῶσιν.

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προΐωμεν, ὦ Δίκη, ταύτῃ εὐθὺ τοῦ Σουνίου μικρὸν ὑπὸ τὸν Ὑμηττὸν ἐπὶ τὰ λαιὰ τῆς Πάρνηθος, ἔνθα αἱ δύο ἐκεῖναι ἄκραι· σὺ γὰρ ἔοικας ἐκλελῆσθαι πάλαι τὴν ὁδόν. ʼἀλλὰ τί δακρύεις καὶ σχετλιάζεις; μὴ δέδιθι· οὐκέθʼ ὅμοια τὰ ἐν τῷ βίῳ· τεθνᾶσιν ἐκεῖνοι πάντες οἱ Σκείρωνες καὶ Πιτυοκάμπται καὶ Βουσίριδες καὶ Φαλάριδες οὓς ἐδεδίεις τότε, νυνὶ δὲ Σοφία καὶ Ἀκαδήμεια καὶ Στοὰ κατέχουσι πάντα καὶ πανταχοῦ σε ζητοῦσιν καὶ περὶ σοῦ διαλέγονται, κεχηνότες εἴ ποθεν εἰς αὐτοὺς καταπτοῖο πάλιν.

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σὺ γοῦν μοι τἀληθές, ὦ Ἑρμῆ, ἂν εἴποις μόνος, ἅτε συνὼν αὐτοῖς τὰ πολλὰ καὶ συνδιατρίβων ἒν τε γυμνασίοις καὶ ἐν τῇ ἀγορᾷ — καὶ ἀγοραῖος γὰρ εἶ καὶ ἐν ταῖς ἐκκλησίαις κηρύττεις — ὁποῖοι γεγένηνται καὶ εἰ δυνατή μοι παρʼ αὐτοῖς ἡ μονή.

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νὴ Δία, ἀδικοίην γὰρ ἂν πρὸς ἀδελφήν σε οὖσαν μὴ λέγων. οὐκ ὀλίγα πρὸς τῆς φιλοσοφίας ὠφέληνται οἱ πολλοὶ αὐτῶν καὶ γὰρ εἰ μηδὲν ἄλλο, αἰδοῖ γοῦν τοῦ σχήματος μετριώτερα διαμαρτάνουσιν. πλὴν ἀλλὰ καὶ μοχθηροῖς τισιν ἐντεύξῃ αὐτῶν — χρὴ γάρ, οἶμαι, τἀληθῆ λέγειν — ἐνίοις δὲ ἡμισόφοις καὶ ἡμιφαύλοις. ἐπεὶ γὰρ αὐτοὺς μετέβαπτεν ἡ σοφία παραλαβοῦσα, ὁπόσοι μὲν εἰς κόρον ἔπιον τῆς βαφῆς, χρηστοὶ ἀκριβῶς ἀπετελέσθησαν ἀμιγεῖς ἑτέρων χρωμάτων, καὶ πρός γε τὴν σὴν ὑποδοχὴν οὗτοι ἑτοιμότατοι· ὅσοι δὲ ὑπὸ τοῦ πάλαι ῥύπου μὴ εἰς βάθος παρεδέξαντο ὁπόσον δευσοποιὸν τοῦ φαρμάκου, τῶν. ἄλλων ἀμείνους, ἀτελεῖς δὲ ὅμως καὶ μιξόλευκοι καὶ κατεστιγμένοι καὶ παρδαλωτοὶ τὴν χρόαν. εἰσὶ δʼ οἳ καὶ μόνον ψαύσαντες ἔκτοσθεν τοῦ λέβητος ἄκρῳ τῷ δακτύλῳ καὶ ἐπιχρισάμενοι τῆς ἀσβόλου ἱκανῶς οἴονται καὶ οὗτοι μεταβεβάφθαι. σοὶ μέντοι δῆλον ὅτι μετὰ τῶν ἀρίστων ἡ διατριβὴ ἔσται.
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ἀλλὰ μεταξὺ λόγων ἤδη πλησιάζομεν τῇ Ἀττικῇ· ὥστε τὸ μὲν Σούνιον ἐν δεξιᾷ καταλείπωμεν, εἰς δὲ τὴν ἀκρόπολιν ἀπονεύωμεν ἤδη. καὶ ἐπείπερ καταβεβήκαμεν, αὐτὴ μὲν ἐνταῦθά που ἐπὶ τοῦ πάγου κάθησο εἰς τὴν πνύκα ὁρῶσα καὶ περιμένουσα ἔστʼ ἂν κηρύξω τὰ παρὰ τοῦ Διός, ἐγὼ δὲ εἰς τὴν ἀκρόπολιν ἀναβὰς ῥᾷον οὕτως ἅπαντας ἐκ τοῦ ἐπηκόου προσκαλέσομαι.

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μὴ πρότερον ἀπέλθῃς, ὦ Ἑρμῆ, πρὶν εἰπεῖν ὅστις οὗτος ὁ προσιών ἐστιν, ὁ κερασφόρος, ὁ τὴν σύριγγα, ὁ λάσιος ἐκ τοῖν σκελοῖν.

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τί φής; ἀγνοεῖς τὸν Πᾶνα, τῶν Διονύσου θεραπόντων τὸν βακχικώτατον; οὗτος ᾤκει μὲν τὸ πρόσθεν ἀνὰ τὸ Παρθένιον, ὑπὸ δὲ τὸν Δάτιδος ἐπίπλουν καὶ τὴν Μαραθῶνάδε τῶν βαρβάρων ἀπόβασιν ἧκεν ἄκλητος τοῖς Ἀθηναίοις σύμμαχος, καὶ τὸ ἀπʼ ἐκείνου τὴν ὑπὸ τῇ ἀκροπόλει σπήλυγγα ταύτην ἀπολαβόμενος οἰκεῖ μικρὸν ὑπὲρ τοῦ Πελασγικοῦ εἰς τὸ μετοίκιον συντελῶν. καὶ νῦν ὡς τὸ εἰκὸς ἰδὼν ἡμᾶς ἐκ γειτόνων πρόσεισι δεξιωσόμενος.

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χαίρετε, ὦ Ἑρμῆ καὶ Δίκη.

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καὶ σὺ ʼ γε, ὦ Πάν, μουσικώτατε καὶ πηδητικώτατε Σατύρων ἁπάντων, Ἀθήνησι δὲ καὶ πολεμικώτατε.

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. τίς δὲ ὑμᾶς, ὦ Ἑρμῆ, χρεία δεῦρο ἤγαγεν;

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αὕτη σοι διηγήσεται τὰ πάντα· ἐγὼ δὲ ἐπὶ τὴν ἀκρόπολιν ἄπειμι καὶ τὸ κήρυγμα.

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ὁ Ζεύς, ὦ Πάν, κατέπεμψέ με ἀποκληρώσουσαν τὰς δίκας. σοὶ δὲ πῶς τὰ ἐν Ἀθήναις ἔχει;

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τὸ μὲν ὅλον οὐ κατʼ ἀξίαν πράττω παρʼ αὐτοῖς, ἀλλὰ πολὺ καταδεέστερον τῆς ἐλπίδος, καὶ ταῦτα τηλικοῦτον ἀπωσάμενος κυδοιμὸν τὸν ἐκ τῶν βαρβάρων. ὅμως δὲ δὶς ἢ τρὶς τοῦ ἔτους ἀνιόντες ἐπιλεξάμενοι τράγον ἔνορχην θύουσί μοι πολλῆς τῆς κινάβρας ἀπόζοντα, εἶτʼ εὐωχοῦνται τὰ κρέα, ποιησάμενοί με τῆς εὐφροσύνης μάρτυρα καὶ ψιλῷ τιμήσαντες τῷ κρότῳ. πλὴν ἀλλʼ ἔχει τινά μοι ψυχαγωγίαν ὁ γέλως αὐτῶν καὶ ἡ παιδιά.

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τὰ δʼ ἄλλα, ὦ Πάν, ἀμείνους πρὸς ἀρετὴν ἐγένοντο ὑπὸ τῶν φιλοσόφων;

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τίνας λέγεις τοὺς φιλοσόφους; ἆρʼ ἐκείνους τοὺς κατηφεῖς, τοὺς συνάμα πολλούς, τοὺς τὸ γένειον ὁμοίους ἐμοί, τοὺς λάλους;

- Δίκη -

καὶ μάλα.

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οὐκ οἶδα ὅλως ὅ τι καὶ λέγουσιν οὐδὲ συνίημι τὴν σοφίαν αὐτῶν ὄρειος γὰρ ἔγωγε καὶ τὰ κομψὰ ταῦτα ῥημάτια, καὶ ἀστικὰ οὐ μεμάθηκα, ὦ Δίκη. πόθεν γὰρ ἐν Ἀρκαδίᾳ σοφιστὴς ἢ φιλόσοφος; μέχρι τοῦ πλαγίου καλάμου καὶ τῆς σύριγγος ἐγὼ σοφός, τὰ δʼ ἄλλα αἰπόλος καὶ χορευτὴς καὶ πολεμιστής, ἢν δέῃ. πλὴν ἀλλʼ ἀκούω γε αὐτῶν ἀεὶ κεκραγότων καὶ ἀρετήν τινα καὶ ἰδέας καὶ φύσιν καὶ ἀσώματα διεξιόντων, ἄγνωστα ἐμοὶ καὶ ξένα ὀνόματα. καὶ τὰ πρῶτα μὲν εἰρηνικῶς ἐνάρχονται τῶν πρὸς ἀλλήλους λόγων, προιούσης δὲ τῆς συνουσίας ἐπιτείνουσι τὸ φθέγμα μέχρι πρὸς τὸ ὄρθιον, ὥστε ὑπερδιατεινομένων καὶ ἅμα λέγειν ἐθελόντων τό τε πρόσωπον ἐρυθριᾷ καὶ ὁ τράχηλος οἰδεῖ καὶ αἱ φλέβες ἐξανίστανται ὥσπερ τῶν αὐλητῶν ὁπόταν εἰς στενὸν τὸν αὐλὸν ἐμπνεῖν βιάζωνται. διαταράξαντες γοῦν τοὺς λόγους καὶ τὸ ἐξ ἀρχῆς ἐπισκοπούμενον συγχέαντες ἀπίασι λοιδορησάμενοι ἀλλήλοις οἱ πολλοί, τὸν ἱδρῶτα ἐκ τοῦ μετώπου ἀγκύλῳ τῷ δακτύλῳ ἀποξυόμενοι, καὶ οὗτος κρατεῖν ἔδοξεν ὃς ἂν μεγαλοφωνότερος αὐτῶν ᾖ καὶ θρασύτερος καὶ διαλυομένων ἀπέλθῃ ὕστερος. πλὴν ἀλλʼ ὅ γε λεὼς ὁ πολὺς τεθήπασιν αὐτούς, καὶ μάλιστα ὁπόσους μηδὲν τῶν ἀναγκαιοτέρων ἀσχολεῖ, καὶ παρεστᾶσι πρὸς τὸ θράσος καὶ τὴν βοὴν κεκηλημένοι. ἐμοὶ μὲν οὖν ἀλαζόνες τινὲς ἐδόκουν ἀπὸ τούτων καὶ ἠνιώμην ἐπὶ τῇ τοῦ πώγωνος ὁμοιότητι. εἰ δέ γε δημωφελές τι ἐνῆν τῇ βοῇ αὐτῶν καί τι ἀγαθὸν ἐκ τῶν ῥημάτων ἐκείνων ἀνεφύετο αὐτοῖς, οὐκ ἂν εἰπεῖν ἔχοιμι. πλὴν ἀλλʼ εἴ γε δεῖ μηδὲν ὑποστειλάμενον τἀληθὲς διηγήσασθαι — οἰκῶ γὰρ ἐπὶ σκοπῆς, ὡς ὁρᾷς — πολλοὺς αὐτῶν πολλάκις ἤδη ἐθεασάμην περὶ δείλην ὀψίαν —

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ἐπίσχες, ὦ Πάν. οὐχ ὁ Ἑρμῆς σοι κηρύττειν ἔδοξεν;

- Πάν -

πάνυ μὲν οὖν.

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ἀκούετε λεῴ, ἀγορὰν δικῶν ἀγαθῇ τύχῃ καταστησόμεθα τήμερον Ἐλαφηβολιῶνος ἑβδόμῃ ἱσταμένου. ὁπόσοι γραφὰς ἀπήνεγκαν, ἥκειν εἰς Ἄρειον πάγον, ἔνθα ἡ Δίκη ἀποκληρώσει τὰ δικαστήρια καὶ αὐτὴ παρέσται τοῖς δικάζουσιν οἱ δικασταὶ ἐξ ἁπάντων Ἀθηναίων ὁ μισθὸς τριώβολον ἑκάστης δίκης· ἀριθμὸς τῶν δικαστῶν κατὰ λόγον τοῦ ἐγκλήματος. ὁπόσοι δὲ ἀποθέμενοι γραφὴν πρὶν εἰσελθεῖν ἀπέθανον, καὶ τούτους ὁ Αἰακὸς ἀναπεμψάτω. ἢν δέ τις ἄδικα δεδικάσθαι οἴηται, ἐφέσιμον ἀγωνιεῖται τὴν δίκην ἡ δὲ ἔφεσις ἐπὶ τὸν Δία.

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βαβαὶ τοῦ θορύβου· ἡλίκον, ὦ Δίκη, ἀνεβόησαν, ὡς δὲ καὶ σπουδῇ συνθέουσιν ἕλκοντες ἀλλήλους πρὸς τὸ ἄναντες εὐθὺ τοῦ Ἀρείου πάγου. καὶ ὁ Ἑρμῆς δὲ ἤδη πάρεστιν. ὥστε ὑμεῖς μὲν ἀμφὶ τὰς δίκας ἔχετε καὶ ἀποκληροῦτε καὶ διακρίνατε ὥσπερ ὑμῖν νόμος, ἐγὼ δὲ ἐπὶ τὸ σπήλαιον ἀπελθὼν συρίξομαί τι μέλος τῶν ἐρωτικῶν τὴν Ἠχὼ εἴωθα ἐπικερτομεῖν· ἀκροάσεων δὲ καὶ λόγων τῶν δικανικῶν ἅλις ἔχει μοι ὁσημέραι τῶν ἐν Ἀρείῳ πάγῳ δικαζομένων ἀκούοντι.

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ἄγε, ὦ Δίκη, προσκαλῶμεν.

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εὖ λέγεις. ἀθρόοι γοῦν, ὡς ὁρᾷς, προσίασι θορυβοῦντες, ὥσπερ οἱ σφῆκες περιβομβοῦντες τὴν ἄκραν.

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εἴληφά σε, ὦ κατάρατε.

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συκοφαντεῖς.

- Ἄλλος + Ζεύς +

οὐ πάντες, ὦ θύγατερ, μοχθηροί εἰσιν· ἱκανὸν δὲ κἂν ἐνίοις τισὶν χρηστοῖς ἐντύχῃς. ἀλλʼ ἄπιτε ἤδη, ὡς κἂν ὀλίγαι τήμερον ἐκδικασθῶσιν.

+ +
+ Ἑρμῆς +

προΐωμεν, ὦ Δίκη, ταύτῃ εὐθὺ τοῦ Σουνίου μικρὸν ὑπὸ τὸν Ὑμηττὸν ἐπὶ τὰ λαιὰ τῆς Πάρνηθος, ἔνθα αἱ δύο ἐκεῖναι ἄκραι· σὺ γὰρ ἔοικας ἐκλελῆσθαι πάλαι τὴν ὁδόν. ἀλλὰ τί δακρύεις καὶ σχετλιάζεις; μὴ δέδιθι· οὐδέθ’ ὅμοια τὰ ἐν τῷ βίῳ· τεθνᾶσιν ἐκεῖνοι πάντες οἱ Σκείρωνες καὶ Πιτυοκάμπται καὶ Βουσίριδες καὶ Φαλάριδες οὓς ἐδεδίεις τότε, νυνὶ δὲ Σοφία καὶ Ἀκαδήμεια καὶ Στοὰ κατέχουσι πάντα καὶ πανταχοῦ σε ζητοῦσιν καὶ περὶ σοῦ διαλέγονται, κεχηνότες εἴ ποθεν εἰς αὐτοὺς καταπτοῖο πάλιν.

+ Δίκη +

σὺ γοῦν μοι τἀληθές, ὦ Ἑρμῆ, ἂν εἴποις μόνος, ἅτε συνὼν αὐτοῖς τὰ πολλὰ καὶ συνδιατρίβων ἔν τε γυμνασίοις καὶ ἐν τῇ ἀγορᾷ — καὶ ἀγοραῖος γὰρ εἶ καὶ ἐν ταῖς ἐκκλησίαις κηρύττεις — ὁποῖοι γεγένηνται καὶ εἰ δυνατή μοι παρʼ αὐτοῖς ἡ μονή.

+ Ἑρμῆς +

νὴ Δία, ἀδικοίην γὰρ ἂν πρὸς ἀδελφήν σε οὖσαν μὴ λέγων. οὐκ ὀλίγα πρὸς τῆς φιλοσοφίας ὠφέληνται οἱ πολλοὶ αὐτῶν· καὶ γὰρ εἰ μηδὲν ἄλλο, αἰδοῖ γοῦν τοῦ σχήματος μετριώτερα διαμαρτάνουσιν. πλὴν ἀλλὰ καὶ μοχθηροῖς τισιν ἐντεύξῃ αὐτῶν — χρὴ γάρ, οἶμαι, τἀληθῆ λέγειν — ἐνίοις δὲ ἡμισόφοις καὶ ἡμιφαύλοις. ἐπεὶ γὰρ αὐτοὺς μετέβαπτεν ἡ σοφία παραλαβοῦσα, ὁπόσοι μὲν εἰς κόρον ἔπιον τῆς βαφῆς, χρηστοὶ ἀκριβῶς ἀπετελέσθησαν ἀμιγεῖς ἑτέρων χρωμάτων, καὶ πρός γε τὴν σὴν ὑποδοχὴν οὗτοι ἑτοιμότατοι· ὅσοι δὲ ὑπὸ τοῦ πάλαι ῥύπου μὴ εἰς βάθος παρεδέξαντο ὁπόσον δευσοποιὸν τοῦ φαρμάκου, τῶν ἄλλων ἀμείνους, ἀτελεῖς δὲ ὅμως καὶ μιξόλευκοι καὶ κατεστιγμένοι καὶ παρδαλωτοὶ τὴν χρόαν. εἰσὶ δʼ οἳ καὶ μόνον ψαύσαντες ἔκτοσθεν τοῦ λέβητος ἄκρῳ τῷ δακτύλῳ καὶ ἐπιχρισάμενοι τῆς ἀσβόλου ἱκανῶς οἴονται καὶ οὗτοι μεταβεβάφθαι. σοὶ μέντοι δῆλον ὅτι μετὰ τῶν ἀρίστων ἡ διατριβὴ ἔσται.
+ +
+ Ἑρμῆς +

ἀλλὰ μεταξὺ λόγων ἤδη πλησιάζομεν τῇ Ἀττικῇ· ὥστε τὸ μὲν Σούνιον ἐν δεξιᾷ καταλείπωμεν, εἰς δὲ τὴν ἀκρόπολιν ἀπονεύωμεν ἤδη. καὶ ἐπείπερ καταβεβήκαμεν, αὐτὴ μὲν ἐνταῦθά που ἐπὶ τοῦ πάγου κάθησο εἰς τὴν πνύκα ὁρῶσα καὶ περιμένουσα ἔστʼ ἂν κηρύξω τὰ παρὰ τοῦ Διός, ἐγὼ δὲ εἰς τὴν ἀκρόπολιν ἀναβὰς ῥᾷον οὕτως ἅπαντας ἐκ τοῦ ἐπηκόου προσκαλέσομαι.

+ Δίκη +

μὴ πρότερον ἀπέλθῃς, ὦ Ἑρμῆ, πρὶν εἰπεῖν ὅστις οὗτος ὁ προσιών ἐστιν, ὁ κερασφόρος, ὁ τὴν σύριγγα, ὁ λάσιος ἐκ τοῖς σκελοῖν.

+ Ἑρμῆς +

τί φής; ἀγνοεῖς τὸν Πᾶνα, τῶν Διονύσου θεραπόντων τὸν βακχικώτατον; οὗτος ᾤκει μὲν τὸ πρόσθεν ἀνὰ τὸ Παρθένιον, ὑπὸ δὲ τὸν Δάτιδος ἐπίπλουν καὶ τὴν Μαραθῶνάδε τῶν βαρβάρων ἀπόβασιν ἧκεν ἄκλητος τοῖς Ἀθηναίοις σύμμαχος, καὶ τὸ ἀπʼ ἐκείνου τὴν ὑπὸ τῇ ἀκροπόλει σπήλυγγα ταύτην ἀπολαβόμενος οἰκεῖ μικρὸν ὑπὲρ τοῦ Πελασγικοῦ εἰς τὸ μετοίκιον συντελῶν. καὶ νῦν ὡς τὸ εἰκὸς ἰδὼν ἡμᾶς ἐκ γειτόνων πρόσεισι δεξιωσόμενος.

+ +
+ Πάν +

χαίρετε, ὦ Ἑρμῆ καὶ Δίκη.

+ Ἑρμῆς +

καὶ σύ γε, ὦ Πάν, μουσικώτατε καὶ πηδητικώτατε Σατύρων ἁπάντων, Ἀθήνησι δὲ καὶ πολεμικώτατε.

+ Πάν +

τίς δὲ ὑμᾶς, ὦ Ἑρμῆ, χρεία δεῦρο ἤγαγεν;

+ Ἑρμῆς +

αὕτη σοι διηγήσεται τὰ πάντα· ἐγὼ δὲ ἐπὶ τὴν ἀκρόπολιν ἄπειμιἄπειμι N: not in other MSS. Probably a conjecture, and more than one word may have been lost. καὶ τὸ κήρυγμα.

+ Δίκη +

ὁ Ζεύς, ὦ Πάν, κατέπεμψέ με ἀποκληρώσουσαν τὰς δίκας. σοὶ δὲ πῶς τὰ ἐν Ἀθήναις ἔχει;

+ Πάν +

τὸ μὲν ὅλον οὐ κατʼ ἀξίαν πράττω παρʼ αὐτοῖς, ἀλλὰ πολὺ καταδεέστερον τῆς ἐλπίδος, καὶ ταῦτα τηλικοῦτον ἀπωσάμενος κυδοιμὸν τὸν ἐκ τῶν βαρβάρων. ὅμως δὲ δὶς ἢ τρὶς τοῦ ἔτους ἀνιόντες ἐπιλεξάμενοι τράγον ἔνορχην θύουσί μοι πολλῆς τῆς κινάβρας ἀπόζοντα, εἶτʼ εὐωχοῦνται τὰ κρέα, ποιησάμενοί με τῆς εὐφροσύνης μάρτυρα καὶ ψιλῷ τιμήσαντες τῷ κρότῳ. πλὴν ἀλλʼ ἔχει τινά μοι ψυχαγωγίαν ὁ γέλως αὐτῶν καὶ ἡ παιδιά.

+ +
+ Δίκη +

τὰ δʼ ἄλλα, ὦ Πάν, ἀμείνους πρὸς ἀρετὴν ἐγένοντο ὑπὸ τῶν φιλοσόφων;

+ Πάν +

τίνας λέγεις τοὺς φιλοσόφους; ἆρʼ ἐκείνους τοὺς κατηφεῖς, τοὺς συνάμα πολλούς, τοὺς τὸ γένειον ὁμοίους ἐμοί, τοὺς λάλους;

+ Δίκη +

καὶ μάλα.

+ Πάν +

οὐκ οἶδα ὅλως ὅ τι καὶ λέγουσιν οὐδὲ συνίημι τὴν σοφίαν αὐτῶν· ὄρειος γὰρ ἔγωγε καὶ τὰ κομψὰ ταῦτα ῥημάτια καὶ ἀστικὰ οὐ μεμάθηκα, ὦ Δίκη. πόθεν γὰρ ἐν Ἀρκαδίᾳ σοφιστὴς ἢ φιλόσοφος; μέχρι τοῦ πλαγίου καλάμου καὶ τῆς σύριγγος ἐγὼ σοφός, τὰ δʼ ἄλλα αἰπόλος καὶ χορευτὴς καὶ πολεμιστής, ἢν δέῃ. πλὴν ἀλλʼ ἀκούω γε αὐτῶν ἀεὶ κεκραγότων καὶ ἀρετήν τινα καὶ ἰδέας καὶ φύσιν καὶ ἀσώματα διεξιόντων, ἄγνωστα ἐμοὶ καὶ ξένα ὀνόματα. καὶ τὰ πρῶτα μὲν εἰρηνικῶς ἐνάρχονται τῶν πρὸς ἀλλήλους λόγων, προιούσης δὲ τῆς συνουσίας ἐπιτείνουσι τὸ φθέγμα μέχρι πρὸς τὸ ὄρθιον, ὥστε ὑπερδιατεινομένων καὶ ἅμα λέγειν ἐθελόντων τό τε πρόσωπον ἐρυθριᾷ καὶ ὁ τράχηλος οἰδεῖ καὶ αἱ φλέβες ἐξανίστανται ὥσπερ τῶν αὐλητῶν ὁπόταν εἰς στενὸν τὸν αὐλὸν ἐμπνεῖν βιάζωνται. διαταράξαντες γοῦν τοὺς λόγους καὶ τὸ ἐξ ἀρχῆς ἐπισκοπούμενον συγχέαντες ἀπίασι λοιδορησάμενοι ἀλλήλοις οἱ πολλοί, τὸν ἱδρῶτα ἐκ τοῦ μετώπου ἀγκύλῳ τῷ δακτύλῳ ἀποξυόμενοι, καὶ οὗτος κρατεῖν ἔδοξεν ὃς ἂν μεγαλοφωνότερος αὐτῶν ᾖ καὶ θρασύτερος καὶ διαλυομένων ἀπέλθῃ ὕστερος. πλὴν ἀλλʼ ὅ γε λεὼς ὁ πολὺς τεθήπασιν αὐτούς, καὶ μάλιστα ὁπόσους μηδὲν τῶν ἀναγκαιοτέρων ἀσχολεῖ, καὶ παρεστᾶσι πρὸς τὸ θράσος καὶ τὴν βοὴν κεκηλημένοι. ἐμοὶ μὲν οὖν ἀλαζόνες τινὲς ἐδόκουν ἀπὸ τούτων καὶ ἠνιώμην ἐπὶ τῇ τοῦ πώγωνος ὁμοιότητι. εἰ δέ γε δημωφελές τι ἐνῆν τῇ βοῇ αὐτῶν καί τι ἀγαθὸν ἐκ τῶν ῥημάτων ἐκείνων ἀνεφύετο αὐτοῖς, οὐκ ἂν εἰπεῖν ἔχοιμι. πλὴν ἀλλʼ εἴ γε δεῖ μηδὲν ὑποστειλάμενον τἀληθὲς διηγήσασθαι — οἰκῶ γὰρ ἐπὶ σκοπῆς, ὡς ὁρᾷς — πολλοὺς αὐτῶν πολλάκις ἤδη ἐθεασάμην περὶ δείλην ὀψίαν —

+ +
+ Δίκη +

ἐπίσχες, ὦ Πάν. οὐχ ὁ Ἑρμῆς σοι κηρύττειν ἔδοξεν;

+ Πάν +

πάνυ μὲν οὖν.

+ Ἑρμῆς +

ἀκούετε λεῴ, ἀγορὰν δικῶν ἀγαθῇ τύχῃ καταστησόμεθα τήμερον Ἐλαφηβολιῶνος ἑβδόμῃ ἱσταμένου. ὁπόσοι γραφὰς ἀπήνεγκαν, ἥκειν εἰς Ἄρειον πάγον, ἔνθα ἡ Δίκη ἀποκληρώσει τὰ δικαστήρια καὶ αὐτὴν παρέσται τοῖς δικάζουσιν· οἱ δικασταὶ ἐξ ἁπάντων Ἀθηναίων· ὁ μισθὸς τριώβολον ἑκάστης δίκης· ἀριθμὸς τῶν δικαστῶν κατὰ λόγον τοῦ ἐγκλήματος. ὁπόσοι δὲ ἀποθέμενοι γραφὴν πρὶν εἰσελθεῖν ἀπέθανον, καὶ τούτους ὁ Αἰακὸς ἀναπεμψάτω. ἢν δέ τις ἄδικα δεδικάσθαι οἴηται, ἐφέσιμον ἀγωνιεῖται τὴν δίκην· ἡ δὲ ἔφεσις ἐπὶ τὸν Δία.

+ Πάν +

βαβαὶ τοῦ θορύβου· ἡλίκον, ὦ Δίκη, ἀνεβόησαν, ὡς δὲ καὶ σπουδῇ συνθέουσιν ἕλκοντες ἀλλήλους πρὸς τὸ ἄναντες εὐθὺ τοῦ Ἀρείου πάγου. καὶ ὁ Ἑρμῆς δὲ ἤδη πάρεστιν. ὥστε ὑμεῖς μὲν ἀμφὶ τὰς δίκας ἔχετε καὶ ἀποκληροῦτε καὶ διακρίνατε ὥσπερ ὑμῖν νόμος, ἐγὼ δὲ ἐπὶ τὸ σπήλαιον ἀπελθὼν συρίξομαί τι μέλος τῶν ἐρωτικῶν ᾧ τὴν Ἠχὼ εἴωθα ἐπικερτομεῖν· ἀκροάσεων δὲ καὶ λόγων τῶν δικανικῶν ἅλις ἔχει μοι ὁσημέραι τῶν ἐν Ἀρείῳ πάγῳ δικαζομένων ἀκούοντι.

+ +
+ Ἑρμῆς +

ἄγε, ὦ Δίκη, προσκαλῶμεν.

+ Δίκη +

εὖ λέγεις. ἀθρόοι γοῦν, ὡς ὁρᾷς, προσίασι θορυβοῦντες, ὥσπερ οἱ σφῆκες περιβομβοῦντες τὴν ἄκραν.

+ Ἀθηναῖος +

εἴληφά σε, ὦ κατάρατε.

+ Ἄλλος1 +

συκοφαντεῖς.

+ Ἄλλος2

δώσεις ποτὲ ἤδη τὴν δίκην.

- Ἄλλος -

ἐξελέγξω σε δεινὰ εἰργασμένον.

- Ἄλλος -

ἐμοὶ πρώτῳ ἀποκλήρωσον.

- Ἄλλος -

ἕπου, μιαρέ, πρὸς τὸ δικαστήριον.

- Ἄλλος -

μὴ ἄγχε με.

- Δίκη -

οἶσθα ὃ δράσωμεν, ὦ Ἑρμῆ; τὰς μὲν ἄλλας δίκας εἰς τὴν αὔριον ὑπερβαλώμεθα, τήμερον δὲ κληρῶμεν τὰς τοιαύτας ὁπόσαι τέχναις ἢ βίοις ἢ ἐπιστήμαις πρὸς ἄνδρας εἰσὶν ἐπηγγελμέναι. καί μοι ταύτας ἀνάδος τῶν γραφῶν.

- Ἑρμῆς -

μέθη κατὰ τῆς Ἀκαδημείας περὶ Πολέμωνος ἀνδραποδισμοῦ.

- Δίκη -

ἑπτὰ κλήρωσον.

- Ἑρμῆς -

ἡ Στοὰ κατὰ τῆς Ἡδονῆς ἀδικίας, ὅτι τὸν ἐραστὴν αὐτῆς Διονύσιον ἀπεβουκόλησεν.

- Δίκη + Ἄλλος3 +

ἐξελέγξω σε δεινὰ εἰργασμένον.

+ Ἄλλος4 +

ἐμοὶ πρώτῳ ἀποκλήρωσον.

+ Ἄλλος5 +

ἕπου, μιαρέ, πρὸς τὸ δικαστήριον.

+ Ἄλλος6 +

μὴ ἄγχε με.

+ Δίκη +

οἶσθα ὃ δράσωμεν, ὦ Ἑρμῆ; τὰς μὲν ἄλλας δίκας εἰς τὴν αὔριον ὑπερβαλώμεθα, τήμερον δὲ κληρῶμεν τὰς τοιαύτας ὁπόσαι τέχναις ἢ βίοις ἢ ἐπιστήμαις πρὸς ἄνδρας εἰσὶν ἐπηγγελμέναι. καί μοι ταύτας ἀνάδος τῶν γραφῶν.

+ Ἑρμῆς +

μέθη κατὰ τῆς Ἀκαδημείας περὶ Πολέμωνος ἀνδραποδισμοῦ.

+ Δίκη +

ἑπτὰ κλήρωσον.

+ Ἑρμῆς +

ἡ Στοὰ κατὰ τῆς Ἡδονῆς ἀδικίας, ὅτι τὸν ἐραστὴν αὐτῆς Διονύσιον ἀπεβουκόλησεν.

+ Δίκη

πέντε ἱκανοί.

- Ἑρμῆς -

περὶ Ἀριστίππου Τρυφὴ πρὸς Ἀρετήν.

- Δίκη -

πέντε καὶ τούτοις δικασάτωσαν.

- Ἑρμῆς -

Ἀργυραμοιβικὴ δρασμοῦ Διογένει.

- Δίκη -

τρεῖς ἀποκλήρου μόνους.

- Ἑρμῆς -

γραφικὴ κατὰ Πύρρωνος λιποταξίου.

- Δίκη -

ἐννέα κρινάτωσαν.

- -
- Ἑρμῆς -

βούλει καὶ ταύτας ἀποκληρῶμεν, ὦ Δίκη, τὰς δύο, τὰς πρῴην ἀπενηνεγμένας κατὰ τοῦ ῥήτορος;

- Δίκη -

τὰς παλαιὰς πρότερον διανύσωμεν αὗται δὲ εἰς ὕστερον δεδικάσονται.

- Ἑρμῆς + Ἑρμῆς +

περὶ Ἀριστίππου Τρυφὴ πρὸς Ἀρετήν.

+ Δίκη +

πέντε καὶ τούτοις δικασάτωσαν.

+ Ἑρμῆς +

Ἀργυραμοιβικὴ δρασμοῦ Διογένει.

+ Δίκη +

τρεῖς ἀποκλήρου μόνους.

+ Ἑρμῆς +

γραφικὴ κατὰ Πύρρωνος λιποταξίου.

+ Δίκη +

ἐννέα κρινάτωσαν.

+ +
+ Ἑρμῆς +

βούλει καὶ ταύτας ἀποκληρῶμεν, ὦ Δίκη, τὰς δύο, τὰς πρῴην ἀπενηνεγμένας κατὰ τοῦ ῥήτορος;

+ Δίκη +

τὰς παλαιὰς πρότερον διανύσωμεν· αὗται δὲ εἰς ὕστερον δεδικάσονται.

+ Ἑρμῆς

καὶ μὴν ὅμοιαί γε καὶ αὗται καὶ τὸ ἔγκλημα, εἰ καὶ νεαρόν, ἀλλὰ παραπλήσιον τοῖς προαποκεκληρωμένοις· ὥστε ἐν τούτοις δικασθῆναι ἄξιον.

- Δίκη -

ἔοικας, ὦ Ἑρμῆ, χαριζομένῳ τὴν δέησιν. ἀποκληρῶμεν δʼ ὅμως, εἰ δοκεῖ, πλὴν ἀλλὰ ταύτας μόνας· ἱκαναὶ γὰρ αἱ ἀποκεκληρωμέναι. δὸς τὰς γραφάς.

- Ἑρμῆς -

ῥητορικὴ κακώσεως τῷ Σύρῳ· διάλογος τῷ αὐτῷ ὕβρεως.

- Δίκη -

τίς δὲ οὗτός ἐστιν; οὐ γὰρ ἐγγέγραπται τοὔνομα.

- Ἑρμῆς -

οὕτως ἀποκλήρου, τῷ ῥήτορι τῷ Σύρῳ· κωλύσει γὰρ οὐδὲν καὶ ἄνευ τοῦ ὀνόματος.

- Δίκη -

ἰδοῦ, καὶ τὰς ὑπερορίους ἤδη Ἀθήνησιν ἐν Ἀρείῳ πάγῳ ἀποκληρώσομεν, ἃς ὑπὲρ τὸν Εὐφράτην καλῶς εἶχε δεδικάσθαι; πλὴν ἀλλὰ κλήρου ἕνδεκα τοὺς αὐτοὺς ἑκατέρᾳ τῶν δικῶν.

- Ἑρμῆς -

. εὖ γε, ὦ Δίκη, φείδῃ μὴ πολὺ ἀναλίσκεσθαι τὸ δικαστικόν.

- -
- Δίκη -

οἱ πρῶτοι καθιξέτωσαν τῇ Ἀκαδημείᾳ καὶ τῇ Μέθῃ· σὺ δὲ τὸ ὕδωρ ἔγχει. προτέρα δὲ σὺ λέγε ἡ Μέθη. τί σιγᾷ καὶ διανεύει; μάθε, ὦ Ἑρμῆ, προσελθών.

- Ἑρμῆς -

οὐ δύναμαι, φησί, τὸν ἀγῶνα εἰπεῖν ὑπὸ τοῦ ἀκράτου τὴν γλῶτταν πεπεδημένη, μὴ γέλωτα ὄφλω ἐν τῷ δικαστηρίῳ. μόλις δὲ καὶ ἕστηκεν ὡς ὁρᾷς.

- Δίκη -

οὐκοῦν συνήγορον ἀναβιβασάσθω τῶν κοινῶν τούτων τινά· πολλοὶ γὰρ οἱ κἂν ἐπὶ τριωβόλῳ διαρραγῆναι ἕτοιμοι.

- Ἑρμῆς -

ἀλλʼ οὐδὲ εἷς ἐθελήσει ἔν γε τῷ φανερῷ συναγορεῦσαι Μέθῃ. πλὴν εὐγνώμονά γε ταῦτα ἔοικεν ἀξιοῦν.

- Δίκη -

τὰ ποῖα;

- Ἑρμῆς -

ἡ Ἀκαδήμεια πρὸς ἀμφοτέρους ἀεὶ παρεσκεύασται τοὺς λόγους καὶ τοῦτʼ ἀσκεῖ τἀναντία καλῶς δύνασθαι λέγειν. αὕτη τοίνυν, φησίν, ὑπὲρ ἐμοῦ πρότερον εἰπάτω, εἶτα ὕστερον ὑπὲρ ἑαυτῆς ἐρεῖ.

- Δίκη -

καινὰ μὲν ταῦτα, εἰπὲ δὲ ὅμως, ὦ Ἀκαδήμεια, τὸν λόγον ἑκάτερον, ἐπεί σοι ῥᾴδιον.

- -
- Ἀκαδημεια -

ἀκούετε, ὦ ἄνδρες δικασταί, πρότερα τὰ ὑπὲρ τῆς Μέθης· ἐκείνης γὰρ τό γε νῦν ῥέον. ἠδίκηται ἡ ἀθλία τὰ μέγιστα ὑπὸ τῆς Ἀκαδημείας ἐμοῦ, ἀνδράποδον ὃ μόνον εἶχεν εὔνουν καὶ πιστὸν αὐτῇ, μηδὲν αἰσχρὸν ὧν προστάξειεν οἰόμενον, ἀφαιρεθεῖσα τὸν Πολέμωνα ἐκεῖνον, ὃς μεθʼ ἡμέραν ἐκώμαζεν διὰ τῆς ἀγορᾶς μέσης, ψαλτρίαν ἔχων καὶ κατᾳδόμενος ἕωθεν εἰς ἑσπέραν, μεθύων ἀεὶ καὶ κραιπαλῶν καὶ τὴν κεφαλὴν τοῖς στεφάνοις διηνθισμένος. καὶ ταῦτα ὅτι ἀληθῆ, μάρτυρες Ἀθηναῖοι ἅπαντες, οἳ μηδὲ πώποτε νήφοντα Πολέμωνα εἶδον. ἐπεὶ δὲ ὁ κακοδαίμων ἐπὶ τὰς τῆς Ἀκαδημείας θύρας ἐκώμασεν, ὥσπερ ἐπὶ πάντας εἰώθει, ἀνδραποδισαμένη αὐτὸν καὶ ἀπὸ τῶν χειρῶν τῆς Μέθης ἁρπάσασα μετὰ βίας καὶ πρὸς αὑτὴν ἀγαγοῦσα ὑδροποτεῖν τε κατηνάγκασεν καὶ νήφειν μετεδίδαξεν καὶ τοὺς στεφάνους περιέσπασεν καὶ δέον πίνειν κατακείμενον, ῥημάτια σκολιὰ καὶ δύστηνα καὶ πολλῆς φροντίδος ἀνάμεστα ἐπαίδευσεν ὥστε ἀντὶ τοῦ τέως ἐπανθοῦντος αὐτῷ ἐρυθήματος ὠχρὸς ὁ ἄθλιος καὶ ῥικνὸς τὸ σῶμα γεγένηται, καὶ τὰς ᾠδὰς ἁπάσας ἀπομαθὼν ἄσιτος ἐνίοτε καὶ διψαλέος εἰς μέσην ἑσπέραν κάθηται ληρῶν ὁποῖα πολλὰ ἡ Ἀκαδήμεια ἐγὼ ληρεῖν διδάσκω. τὸ δὲ μέγιστον, ὅτι καὶ λοιδορεῖται τῇ Μέθῃ πρὸς ἐμοῦ ἐπαρθεὶς καὶ μυρία κακὰ διέξεισι περὶ αὐτῆς.

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εἴρηται σχεδὸν τὰ ὑπὲρ τῆς Μέθης. ἤδη καὶ ὑπὲρ ἐμαυτῆς ἐρῶ, καὶ τὸ ἀπὸ τούτου ἐμοὶ ῥευσάτω.

- Δίκη -

τί ἄρα πρὸς ταῦτα ἐρεῖ; πλὴν ἀλλʼ ἔγχει τὸ ἴσον ἐν τῷ μέρει.

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- Ἀκαδημεια -

, οὑτωσὶ μὲν ἀκοῦσαι πάνυ εὔλογα, ὦ ἄνδρες δικασταί, ἡ συνήγορος εἴρηκεν ὑπὲρ τῆς Μέθης, ἢν δὲ κἀμοῦ μετʼ εὐνοίας ἀκούσητε, εἴσεσθε ὡς οὐδὲν αὐτὴν ἠδίκηκα.

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τὸν γὰρ Πολέμωνα τοῦτον, ὅν φησιν ἑαυτῆς οἰκέτην εἶναι, πεφυκότα οὐ φαύλως οὐδὲ κατὰ τὴν Μέθην, ἀλλʼ οἰκεῖον ἐμοὶ τὴν φύσιν, προαρπάσασα νέον ἔτι καὶ ἁπαλὸν ὄντα συναγωνιζομένης τῆς Ἡδονῆς, ἥπερ αὐτῇ τὰ πολλὰ ὑπουργεῖ, διέφθειρε τὸν ἄθλιον τοῖς κώμοις καὶ ταῖς ἑταίραις παρασχοῦσα ἔκδοτον, ὡς μηδὲ μικρὸν αὐτῷ τῆς αἰδοῦς ὑπολείπεσθαι. καὶ ἅ γε ὑπέρ ἑαυτῆς λέγεσθαι μικρὸν ἔμπροσθεν ᾤετο, ταῦτα ὑπὲρ ἐμοῦ μᾶλλον εἰρῆσθαι νομίσατε· περιῄει γὰρ ἕωθεν ὁ ἄθλιος ἐστεφανωμένος, κραιπαλῶν, διὰ τῆς ἀγορᾶς μέσης καταυλούμενος, οὐδέποτε νήφων, κωμάζων ἐπὶ πάντας, ὕβρις τῶν προγόνων καὶ τῆς πόλεως ὅλης καί γέλως τοῖς ξένοις.

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ἐπεὶ μέντοι γε παρʼ ἐμὲ ἧκεν, ἐγὼ μὲν ἔτυχον, ὥσπερ εἴωθα ποιεῖν, ἀναπεπταμένων τῶν θυρῶν πρὸς τοὺς παρόντας τῶν ἑταίρων λόγους τινὰς περὶ ἀρετῆς καὶ σωφροσύνης διεξιοῦσα· ὁ δὲ μετὰ τοῦ αὐλοῦ καὶ τῶν στεφάνων ἐπιστὰς τὰ μὲν πρῶτα ἐβόα καὶ συγχεῖν ἡμῶν ἐπειρᾶτο τὴν συνουσίαν ἐπιταράξας τῇ βοῇ· ἐπεὶ δὲ οὐδὲν ἡμεῖς ἐπεφροντίκειμεν αὐτοῦ, κατʼ ὀλίγον — οὐ γὰρ τέλεον ἦν διάβροχος τῇ Μέθῃ — ἀνένηφε πρὸς τοὺς λόγους καὶ ἀφῃρεῖτο τοὺς στεφάνους καὶ τὴν αὐλητρίδα κατεσιώπα καὶ ἐπὶ τῇ πορφυρίδι ᾐσχύνετο, καὶ ὥσπερ ἐξ ὕπνου βαθέος ἀνεγρόμενος ἑαυτόν τε ἑώρα ὅπως διέκειτο καὶ τοῦ πάλαι βίου κατεγίγνωσκεν. καὶ τὸ μὲν ἐρύθημα τὸ ἐκ τῆς Μέθης ἀπήνθει καὶ ἠφανίζετο, ἠρυθρία δὲ κατʼ αἰδῶ τῶν δρωμένων· καί τέλος ἀποδρὰς ὥσπερ εἶχεν ηὐτομόλησεν παρʼ ἐμέ, οὔτε ἐπικαλεσαμένης οὔτε βιασαμένης, ὡς αὕτη φησίν, ἐμοῦ, ἀλλʼ ἑκὼν αὐτὸς ἀμείνω ταῦτα εἶναι ὑπολαμβάνων.

Καί μοι ἤδη κάλει αὐτόν, ὅπως καταμάθητε ὃν τρόπον διάκειται πρὸς ἐμοῦ. — τοῦτον, ὦ ἄνδρες δικασταί, παραλαβοῦσα γελοίως ἔχοντα, μήτε φωνὴν ἀφιέναι μήτε ἑστάναι ὑπὸ τοῦ ἀκράτου δυνάμενον, ὑπέστρεψα καὶ ἀνένηψα καὶ ἀντὶ ἀνδραπόδου κόσμιον ἄνδρα καὶ σώφρονα καὶ πολλοῦ ἄξιον τοῖς Ἕλλησιν ἀπέδειξα· καί μοι αὐτός τε χάριν οἶδεν ἐπὶ τούτοις καὶ οἱ προσήκοντες ὑπὲρ αὐτοῦ.

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εἴρηκα· ὑμεῖς δὲ ἤδη σκοπεῖτε ποτέρᾳ ἡμῶν ἄμεινον ἦν αὐτῷ συνεῖναι.

- -
- Δίκη -

ἄγε δή, μὴ μέλλετε, ψηφοφορήσατε, ἀνάστητε· καὶ ἄλλοις χρὴ δικάζειν.

- Ἑρμῆς -

πάσαις ἡ Ἀκαδήμεια κρατεῖ πλὴν μιᾶς.

- Δίκη -

παράδοξον οὐδέν, εἶναί τινα καὶ τῇ Μέθῃ τιθέμενον.

- -
- Δίκη -

καθίσατε οἱ τῇ Στοᾷ πρὸς τὴν Ἡδονὴν λαχόντες περὶ τοῦ ἐραστοῦ δικάζειν ἐγκέχυται τὸ ὕδωρ. ἡ κατάγραφος ἡ τὰ ποικίλα σὺ ἤδη λέγε.

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- Στοά + Δίκη +

ἔοικας, ὦ Ἑρμῆ, χαριζομένῳ τὴν δέησιν. ἀποκληρῶμεν δʼ ὅμως, εἰ δοκεῖ, πλὴν ἀλλὰ ταύτας μόνας· ἱκαναὶ γὰρ αἱ ἀποκεκληρωμέναι. δὸς τὰς γραφάς.

+ Ἑρμῆς +

ῥητορικὴ κακώσεως τῷ Σύρῳ· διάλογος τῷ αὐτῷ ὕβρεως.

+ Δίκη +

τίς δὲ οὗτός ἐστιν; οὐ γὰρ ἐγγέγραπται τοὔνομα.

+ Ἑρμῆς +

οὕτως ἀποκλήρου, τῷ ῥήτορι τῷ Σύρῳ· κωλύσει γὰρ οὐδὲν καὶ ἄνευ τοῦ ὀνόματος.

+ Δίκη +

ἰδοῦ, καὶ τὰς ὑπερορίους ἤδη Ἀθήνησιν ἐν Ἀρείῳ πάγῳ ἀποκληρώσομεν, ἃς ὑπὲρ τὸν Εὐφράτην καλῶς εἶχε δεδικάσθαι; πλὴν ἀλλὰ κλήρου ἕνδεκα τοὺς αὐτοὺς ἑκατέρᾳ τῶν δικῶν.

+ Ἑρμῆς +

εὖ γε, ὦ Δίκη, φείδῃ μὴ πολὺ ἀναλίσκεσθαι τὸ δικαστικόν.

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+ Δίκη +

οἱ πρῶτοι καθιζέτωσαν τῇ Ἀκαδημείᾳ καὶ τῇ Μέθῃ· σὺ δὲ τὸ ὕδωρ ἔγχει. προτέρα δὲ σὺ λέγε ἡ Μέθη. τί σιγᾷ καὶ διανεύει; μάθε, ὦ Ἑρμῆ, προσελθών.

+ Ἑρμῆς +

οὐ δύναμαι, φησί, τὸν ἀγῶνα εἰπεῖν ὑπὸ τοῦ ἀκράτου τὴν γλῶτταν πεπεδημένη, μὴ γέλωτα ὄφλω ἐν τῷ δικαστηρίῳ. μόλις δὲ καὶ ἕστηκεν, ὡς ὁρᾷς.

+ Δίκη +

οὐκοῦν συνήγορον ἀναβιβασάσθω τῶν κοινῶνκοινῶν : δεινῶν β; cf. Jup. Trag. 29. τούτων τινά· πολλοὶ γὰρ οἱ κἂν ἐπὶ τριωβόλῳ διαρραγῆναι ἕτοιμοι.

+ Ἑρμῆς +

ἀλλʼ οὐδὲ εἷς ἐθελήσει ἔν γε τῷ φανερῷ συναγορεῦσαι Μέθῃ. πλὴν εὐγνώμονά γε ταῦτα ἔοικεν ἀξιοῦν.

+ Δίκη +

τὰ ποῖα;

+ Ἑρμῆς +

ἡ Ἀκαδήμεια πρὸς ἀμφοτέρους ἀεὶ παρεσκεύασται τοὺς λόγους καὶ τοῦτʼ ἀσκεῖ τἀναντία καλῶς δύνασθαι λέγειν. αὕτη τοίνυν, φησίν, ὑπὲρ ἐμοῦ πρότερον εἰπάτω, εἶτα ὕστερον ὑπὲρ ἑαυτῆς ἐρεῖ.

+ Δίκη +

καινὰ μὲν ταῦτα, εἰπὲ δὲ ὅμως, ὦ Ἀκαδήμεια, τὸν λόγον ἑκάτερον, ἐπεί σοι ῥᾴδιον.

+ +
+ Ἀκαδημεια +

ἀκούετε, ὦ ἄνδρες δικασταί, πρότερα τὰ ὑπὲρ τῆς Μέθης· ἐκείνης γὰρ τό γε νῦν ῥέον. ἠδίκηται ἡ ἀθλία τὰ μέγιστα ὑπὸ τῆς Ἀκαδημείας ἐμοῦ, ἀνδράποδον ὃ μόνον εἶχεν εὔνουν καὶ πιστὸν αὐτῇ, μηδὲν αἰσχρὸν ὧν προστάξειεν οἰόμενον, ἀφαιρεθεῖσα τὸν Πολέμωνα ἐκεῖνον, ὃς μεθʼ ἡμέραν ἐκώμαζεν διὰ τῆς ἀγορᾶς μέσης, ψαλτρίαν ἔχων καὶ κατᾳδόμενος ἕωθεν εἰς ἑσπέραν, μεθύων ἀεὶ καὶ κραιπαλῶν καὶ τὴν κεφαλὴν τοῖς στεφάνοις διηνθισμένος. καὶ ταῦτα ὅτι ἀληθῆ, μάρτυρες Ἀθηναῖοι ἅπαντες, οἳ μηδὲ πώποτε νήφοντα Πολέμωνα εἶδον. ἐπεὶ δὲ ὁ κακοδαίμων ἐπὶ τὰς τῆς Ἀκαδημείας θύρας ἐκώμασεν, ὥσπερ ἐπὶ πάντας εἰώθει, ἀνδραποδισαμένη αὐτὸν καὶ ἀπὸ τῶν χειρῶν τῆς Μέθης ἁρπάσασα μετὰ βίας καὶ πρὸς αὑτὴν ἀγαγοῦσα ὑδροποτεῖν τε κατηνάγκασεν καὶ νήφειν μετεδίδαξεν καὶ τοὺς στεφάνους περιέσπασεν καὶ δέον πίνειν κατακείμενον, ῥημάτια σκολιὰ καὶ δύστηνα καὶ πολλῆς φροντίδος ἀνάμεστα ἐπαίδευσεν· ὥστε ἀντὶ τοῦ τέως ἐπανθοῦντος αὐτῷ ἐρυθήματος ὠχρὸς ὁὁ du Soul; not in MSS. ἄθλιος καὶ ῥικνὸς τὸ σῶμα γεγένηται, καὶ τὰς ᾠδὰς ἁπάσας ἀπομαθὼν ἄσιτος ἐνίοτε καὶ διψαλέος εἰς μέσην ἑσπέραν κάθηται ληρῶν ὁποῖα πολλὰ ἡ Ἀκαδήμεια ἐγὼ ληρεῖν διδάσκω. τὸ δὲ μέγιστον, ὅτι καὶ λοιδορεῖται τῇ Μέθῃ πρὸς ἐμοῦ ἐπαρθεὶς καὶ μυρία κακὰ διέξεισι περὶ αὐτῆς.

+

εἴρηται σχεδὸν τὰ ὑπὲρ τῆς Μέθης. ἤδη καὶ ὑπὲρ ἐμαυτῆς ἐρῶ, καὶ τὸ ἀπὸ τούτου ἐμοὶ ῥευσάτω.

+ Δίκη +

τί ἄρα πρὸς ταῦτα ἐρεῖ; πλὴν ἀλλʼ ἔγχει τὸ ἴσον ἐν τῷ μέρει.

+ +
+ Ἀκαδημεια +

οὑτωσὶ μὲν ἀκοῦσαι πάνυ εὔλογα, ὦ ἄνδρες δικασταί, ἡ συνήγορος εἴρηκεν ὑπὲρ τῆς Μέθης, ἢνἢν Fritzsche: εἰ MSS. δὲ κἀμοῦ μετʼ εὐνοίας ἀκούσητε, εἴσεσθε ὡς οὐδὲν αὐτὴν ἠδίκηκα.

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τὸν γὰρ Πολέμωνα τοῦτον, ὅν φησιν ἑαυτῆς οἰκέτην εἶναι, πεφυκότα οὐ φαύλως οὐδὲ κατὰ τὴν Μέθην, ἀλλʼ οἰκεῖον ἐμοὶ τὴν φύσιν, προαρπάσασα νέον ἔτι καὶ ἁπαλὸν ὄντα συναγωνιζομένης τῆς Ἡδονῆς, ἥπερ αὐτῇ τὰ πολλὰ ὑπουργεῖ, διέφθειρε τὸν ἄθλιον τοῖς κώμοις καὶ ταῖς ἑταίραις παρασχοῦσα ἔκδοτον, ὡς μηδὲ μικρὸν αὐτῷ τῆς αἰδοῦς ὑπολείπεσθαι. καὶ ἅ γε ὑπὲρ ἑαυτῆς λέγεσθαι μικρὸν ἔμπροσθεν ᾤετο, ταῦτα ὑπὲρ ἐμοῦ μᾶλλον εἰρῆσθαι νομίσατε· περιῄει γὰρ ἕωθεν ὁ ἄθλιος ἐστεφανωμένος, κραιπαλῶν, διὰ τῆς ἀγορᾶς μέσης καταυλούμενος, οὐδέποτε νήφων, κωμάζων ἐπὶ πάντας, ὕβρις τῶν προγόνων καὶ τῆς πόλεως ὅλης καὶ γέλως τοῖς ξένοις.

+

ἐπεὶ μέντοι γε παρʼ ἐμὲ ἧκεν, ἐγὼ μὲν ἔτυχον, ὥσπερ εἴωθα ποιεῖν, ἀναπεπταμένων τῶν θυρῶν πρὸς τοὺς παρόντας τῶν ἑταίρων λόγους τινὰς περὶ ἀρετῆς καὶ σωφροσύνης διεξιοῦσα· ὁ δὲ μετὰ τοῦ αὐλοῦ καὶ τῶν στεφάνων ἐπιστὰς τὰ μὲν πρῶτα ἐβόα καὶ συγχεῖν ἡμῶν ἐπειρᾶτο τὴν συνουσίαν ἐπιταράξας τῇ βοῇ· ἐπεὶ δὲ οὐδὲν ἡμεῖς ἐπεφροντίκειμεν αὐτοῦ, κατʼ ὀλίγον — οὐ γὰρ τέλεον ἦν διάβροχος τῇ Μέθῃ — ἀνένηφε πρὸς τοὺς λόγους καὶ ἀφῃρεῖτο τοὺς στεφάνους καὶ τὴν αὐλητρίδα κατεσιώπα καὶ ἐπὶ τῇ πορφυρίδι ᾐσχύνετο, καὶ ὥσπερ ἐξ ὕπνου βαθέος ἀνεγρόμενος ἑαυτόν τε ἑώρα ὅπως διέκειτο καὶ τοῦ πάλαι βίου κατεγίγνωσκεν. καὶ τὸ μὲν ἐρύθημα τὸ ἐκ τῆς Μέθης ἀπήνθει καὶ ἠφανίζετο, ἠρυθρία δὲ κατʼ αἰδῶ τῶν δρωμένων· καὶκαὶ τέλος ἀποδρὰς ὥσπερ εἶχεν ηὐτομόλησεν παρʼ ἐμέ, οὔτε ἐπικαλεσαμένης οὔτε βιασαμένης, ὡς αὕτηαὕτη Fr.: αὐτή MSS. φησίν, ἐμοῦ, ἀλλʼ ἑκὼν αὐτὸς ἀμείνω ταῦτα εἶναι ὑπολαμβάνων.

Καί μοι ἤδη κάλει αὐτόν, ὅπως καταμάθητε ὃν τρόπον διάκειται πρὸς ἐμοῦ. — τοῦτον, ὦ ἄνδρες δικασταί, παραλαβοῦσα γελοίως ἔχοντα, μήτε φωνὴν ἀφιέναι μήτε ἑστάναι ὑπὸ τοῦ ἀκράτου δυνάμενον, ὑπέστρεψα καὶ ἀνένηψα καὶ ἀντὶ ἀνδραπόδου κόσμιον ἄνδρα καὶ σώφρονα καὶ πολλοῦ ἄξιον τοῖς Ἕλλησιν ἀπέδειξα· καὶκαὶ μοι αὐτός τε χάριν οἶδεν ἐπὶ τούτοις καὶ οἱ προσήκοντες ὑπὲρ αὐτοῦ.

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εἴρηκα· ὑμεῖς δὲ ἤδη σκοπεῖτε ποτέρᾳ ἡμῶν ἄμεινον ἦν αὐτῷ συνεῖναι.

+ +
+ Δίκη +

ἄγε δή, μὴ μέλλετε, ψηφοφορήσατε, ἀνάστητε· καὶ ἄλλοις χρὴ δικάζειν.

+ Ἑρμῆς +

πάσαις ἡ Ἀκαδήμεια κρατεῖ πλὴν μιᾶς.

+ Δίκη +

παράδοξον οὐδέν, εἶναί τινα καὶ τῇ Μέθῃ τιθέμενον.

+ +
+ Δίκη +

καθίσατε οἱ τῇ Στοᾷ πρὸς τὴν Ἡδονὴν λαχόντες περὶ τοῦ ἐραστοῦ δικάζειν· ἐγκέχυται τὸ ὕδωρ. ἡ κατάγραφος ἡ τὰ ποικίλα σὺ ἤδη λέγε.

+ +
+ Στοά

οὐκ ἀγνοῶ μέν, ὦ ἄνδρες δικασταί, ὡς πρὸς εὐπρόσωπόν μοι τὴν ἀντίδικον ὁ λόγος ἔσται, ἀλλὰ καὶ ὑμῶν τοὺς πολλοὺς ὁρῶ πρὸς μὲν ἐκείνην ἀποβλέποντας καὶ μειδιῶντας πρὸς αὐτήν, ἐμοῦ δὲ καταφρονοῦντας, ὅτι ἐν χρῷ κέκαρμαι καὶ ἀρρενωπὸν βλέπω καὶ σκυθρωπὴ δοκῶ. ὅμως δέ, ἢν ἐθελήσητε ἀκοῦσαί μου λεγούσης, θαρρῶ πολὺ δικαιότερα ταύτης ἐρεῖν.

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τοῦτο γάρ τοι καὶ τὸ παρὸν ἔγκλημά ἐστιν, ὅτι οὕτως ἑταιρικῶς ἐσκευασμένη τῷ ἐπαγωγῷ τῆς ὄψεως ἐραστὴν ἐμὸν ἄνδρα τότε σώφρονα τὸν Διονύσιον φενακίσασα πρὸς ἑαυτὴν περιέσπασεν, καὶ ἥν γε οἱ πρὸ ὑμῶν δίκην ἐδίκασαν τῇ Ἀκαδημείᾳ καὶ τῇ Μέθῃ, ἀδελφὴ τῆς παρούσης δίκης ἐστίν ἐξετάζεται γὰρ ἐν τῷ παρόντι πότερα χοίρων δίκην κάτω νενευκότας ἡδομένους χρὴ βίοῦν μηδὲν μεγαλόφρον ἐπινοοῦντας ἢ ἐν δευτέρῳ τοῦ καλῶς ἔχοντος ἡγησαμένους τὸ τερπνὸν ἐλευθέρους ἐλευθέρως φιλοσοφεῖν, μήτε τὸ ἀλγεινὸν ὡς ἄμαχον δεδιότας μήτε τὸ ἡδὺ ἀνδραποδωδῶς προαιρουμένους καὶ τὴν εὐδαιμονίαν ζητοῦντας ἐν τῷ μέλιτι καὶ ταῖς ἰσχάσιν. τὰ τοιαῦτα γὰρ αὕτη δελέατα τοῖς ἀνοήτοις προτείνουσα καὶ μορμολυττομένη τῷ πόνῳ προσάγεται αὐτῶν τοὺς πολλούς, ἐν οἷς καὶ τὸν δείλαιον ἐκεῖνον ἀφηνιάσαι ἡμῶν πεποίηκεν, νοσοῦντα τηρήσασα· οὐ γὰρ ἂν ὑγιαίνων ποτὲ προσήκατο τοὺς παρὰ ταύτης λόγους.

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καίτοι τί ἂν ἔγωγε ἀγανακτοίην κατʼ αὐτῆς, ὅπου μηδὲ τῶν θεῶν φείδεται, ἀλλὰ τὴν ἐπιμέλειαν αὐτῶν διαβάλλει; ὥστε εἰ σωφρονεῖτε, καὶ ἀσεβείας ἂν δίκην λάβοιτε παρʼ αὐτῆς. ἀκούω δὲ ἔγωγε ὡς οὐδὲ αὐτὴ παρεσκεύασται ποιήσασθαι τοὺς λόγους, ἀλλὰ τὸν Ἐπίκουρον ἀναβιβάσεται συναγορεύσοντα· οὕτως ἐντρυφᾷ τῷ δικαστηρίῳ. πλὴν ἀλλὰ ἐκεῖνά γε· αὐτὴν ἐρωτᾶτε, οἵους ἂν οἴεται γενέσθαι τὸν Ἡρακλέα καὶ τὸν ὑμέτερον Θησέα, εἰ προσθέντες τῇ ἡδονῇ ἔφυγον τοὺς πόνους· οὐδὲν γὰρ ἂν ἐκώλυεν μεστὴν ἀδικίας εἶναι τὴν γῆν, ἐκείνων μὴ πονησάντων. ταῦτα εἶπον οὐ πάνυ τοῖς μακροῖς τῶν λόγων χαίρουσα. εἰ δέ γε ἐθελήσειε κατὰ, μικρὸν ἀποκρίνασθαί μοι συνερωτωμένη, τάχιστα ἂν γνωσθείη τὸ μηδὲν οὖσα. πλὴν ἀλλὰ ὑμεῖς γε τοῦ ὅρκου μνημονεύσαντες ψηφίσασθε ἤδη τὰ εὔορκα μὴ πιστεύσαντες Ἐπικούρῳ λέγοντι μηδὲν ἐπισκοπεῖν τῶν παρʼ ἡμῖν γιγνομένων τοὺς θεούς.

- Δίκη -

μετάστηθι. ὁ Ἐπίκουρος ὑπὲρ τῆς Ἡδονῆς λέγε.

+

τοῦτο γάρ τοι καὶ τὸ παρὸν ἔγκλημά ἐστιν, ὅτι οὕτως ἑταιρικῶς ἐσκευασμένη τῷ ἐπαγωγῷ τῆς ὄψεως ἐραστὴν ἐμὸν ἄνδρα τότε σώφρονα τὸν Διονύσιον φενακίσασα πρὸς ἑαυτὴν περιέσπασεν, καὶ ἥν γε οἱ πρὸ ὑμῶν δίκην ἐδίκασαν τῇ Ἀκαδημείᾳ καὶ τῇ Μέθῃ, ἀδελφὴ τῆς παρούσης δίκης ἐστίν· ἐξετάζεται γὰρ ἐν τῷ παρόντι πότερα χοίρων δίκην κάτω νενευκότας ἡδομένους χρὴ βιοῦν μηδὲν μεγαλόφρον ἐπινοοῦντας ἢ ἐν δευτέρῳ τοῦ καλῶς ἔχοντος ἡγησαμένους τὸ τερπνὸν ἐλευθέρους ἐλευθέρως φιλοσοφεῖν, μήτε τὸ ἀλγεινὸν ὡς ἄμαχον δεδιότας μήτε τὸ ἡδὺ ἀνδραποδωδῶς προαιρουμένους καὶ τὴν εὐδαιμονίαν ζητοῦντας ἐν τῷ μέλιτι καὶ ταῖς ἰσχάσιν. τὰ τοιαῦτα γὰρ αὕτη δελέατα τοῖς ἀνοήτοις προτείνουσα καὶ μορμολυττομένη τῷ πόνῳ προσάγεται αὐτῶν τοὺς πολλούς, ἐν οἷς καὶ τὸν δείλαιον ἐκεῖνον ἀφηνιάσαι ἡμῶν πεποίηκεν, νοσοῦντα τηρήσασα· οὐ γὰρ ἂν ὑγιαίνων ποτὲ προσήκατο τοὺς παρὰ ταύτης λόγους.

+

καίτοι τί ἂν ἔγωγε ἀγανακτοίην κατʼ αὐτῆς, ὅπου μηδὲ τῶν θεῶν φείδεται, ἀλλὰ τὴν ἐπιμέλειαν αὐτῶν διαβάλλει; ὥστε εἰ σωφρονεῖτε, καὶ ἀσεβείας ἂν δίκην λάβοιτε παρʼ αὐτῆς. ἀκούω δὲ ἔγωγε ὡς οὐδὲ αὐτὴ παρεσκεύασται ποιήσασθαι τοὺς λόγους, ἀλλὰ τὸν Ἐπίκουρον ἀναβιβάσεται συναγορεύσοντα· οὕτως ἐντρυφᾷ τῷ δικαστηρίῳ. πλὴν ἀλλὰ ἐκεῖνά γε· αὐτὴν ἐρωτᾶτε, οἵους ἂν οἴεται γενέσθαι τὸν Ἡρακλέα καὶ τὸν ὑμέτερον Θησέα, εἰ προσθέντεςπεισθέντες β. τῇ ἡδονῇ ἔφυγον τοὺς πόνους· οὐδὲν γὰρ ἂν ἐκώλυεν μεστὴν ἀδικίας εἶναι τὴν γῆν, ἐκείνων μὴ πονησάντων. ταῦτα εἶπον οὐ πάνυ τοῖς μακροῖς τῶν λόγων χαίρουσα. εἰ δέ γε ἐθελήσειε κατὰ μικρὸν ἀποκρίνασθαί μοι συνερωτωμένη, τάχιστα ἂν γνωσθείη τὸ μηδὲν οὖσα. πλὴν ἀλλὰ ὑμεῖς γε τοῦ ὅρκου μνημονεύσαντες ψηφίσασθε ἤδη τὰ εὔορκα μὴ πιστεύσαντες Ἐπικούρῳ λέγοντι μηδὲν ἐπισκοπεῖν τῶν παρʼ ἡμῖν γιγνομένων τοὺς θεούς.

+ Δίκη +

μετάστηθι. ὁ Ἐπίκουρος ὑπὲρ τῆς Ἡδονῆς λέγε.

-
- Ἐπίκουρος +
+ Ἐπίκουρος

οὐ μακρά, ὦ ἄνδρες δικασταί, πρὸς ὑμᾶς ἐρῶ· δεῖ γὰρ οὐδὲ πολλῶν μοι τῶν λόγων.

-

ἀλλʼ εἰ μὲν ἐπῳδαῖς τισιν ἢ φαρμάκοις ὅν φησιν ἐραστὴν ἑαυτῆς ἡ Στοὰ τὸν Διονύσιον κατηνάγκασεν ταύτης μὲν ἀπέχεσθαι, πρὸς ἑαυτὴν δὲ ἀποβλέπειν ἡ Ἡδονή, φαρμακὶς ἂν εἰκότως ἔδοξεν καὶ ἀδικεῖν ἐκέκριτο ἐπὶ τοὺς ἀλλοτρίους ἐραστὰς μαγγανεύουσα. εἰ δέ τις ἐλεύθερος ἐν ἐλευθέρᾳ τῇ πόλει, μὴ ἀπαγορευόντων τῶν νόμων, τὴν παρὰ ταύτης ἀηδίαν μυσαχθεὶς καὶ ἥν φησι κεφάλαιον τῶν πόνων τὴν εὐδαιμονίαν παραγίγνεσθαι λῆρον οἰηθείς, τοὺς μὲν ἀγκύλους ἐκείνους λόγους καὶ λαβυρίνθοις ὁμοίους ἀπέφυγε, πρὸς δὲ τὴν Ἡδονὴν ἄσμενος ἐδραπέτευσεν ὥσπερ δεσμά τινα διακόψας τὰς τῶν λόγων πλεκτάνας, ἀνθρώπινα καὶ οὐ βλακώδη φρονήσας καὶ τὸν μὲν πόνον, ὅπερ ἐστί, πονηρόν, ἡδεῖαν δὲ τὴν ἡδονὴν οἰηθείς, ἀποκλείειν ἐχρῆν αὐτόν, ὥσπερ ἐκ ναυαγίου λιμένι προσνέοντα καὶ γαλήνης ἐπιθυμοῦντα συνωθοῦντας ἐπὶ κεφαλὴν εἰς τὸν πόνον, καὶ ἔκδοτον τὸν ἄθλιον παρέχειν ταῖς ἀπορίαις, καὶ ταῦτα ὥσπερ ἱκέτην ἐπὶ τὸν τοῦ Ἐλέου βωμὸν ἐπὶ τὴν Ἡδονὴν καταφεύγοντα, ἵνα τὴν πολυθρύλητον ἀρετὴν δηλαδὴ ἐπὶ τὸ ὄρθιον ἱδρῶτι πολλῷ ἀνελθὼν ἴδῃ κᾆτα διʼ ὅλου πονήσας τοῦ βίου εὐδαιμονήσῃ μετὰ τὸν βίον;

-

καίτοι τίς ἂν κριτὴς δικαιότερος δόξειεν αὐτοῦ ἐκείνου, ὃς τὰ παρὰ τῆς Στοᾶς εἰδώς, εἰ καί τις ἄλλος, καὶ μόνον τέως τὸ καλὸν ἀγαθὸν οἰόμενος εἶναι, μεταμαθὼν ὡς κακὸν ὁ πόνος ἦν, τὸ βέλτιον ἐξ ἀμφοῖν δοκιμάσας εἵλετο; ἑώρα γάρ, οἶμαι, τούτους περὶ τοῦ καρτερεῖν καὶ ἀνέχεσθαι τοὺς πόνους πολλὰ διεξιόντας, ἰδίᾳ δὲ τὴν Ἡδονὴν θεραπεύοντας, καὶ μέχρι τοῦ λόγου νεανιευομένους, οἴκοι δὲ κατὰ τοὺς τῆς Ἡδονῆς νόμους βιοῦντας, αἰσχυνομένους μὲν εἰ φανοῦνται χαλῶντες τοῦ τόνου καὶ προδιδόντες τὸ δόγμα, πεπονθότας δὲ ἀθλίους τὸ τοῦ Ταντάλου, καὶ ἔνθα ἂν λήσειν καὶ ἀσφαλῶς παρανομήσειν ἐλπίσωσιν, χανδὸν ἐμπιμπλαμένους τοῦ ἡδέος. εἰ γοῦν τις αὐτοῖς τὸν τοῦ Γύγου δακτύλιον ἔδωκεν, ὡς περιθεμένους μὴ ὁρᾶσθαι, ἢ τὴν τοῦ Ἄϊδος κυνῆν, εὖ οἶδʼ ὅτι μακρὰ χαίρειν τοῖς πόνοις φράσαντες ἐπὶ τὴν Ἡδονὴν ὠθοῦντο ἂν καὶ ἐμιμοῦντο ἅπαντες τὸν Διονύσιον, ὃς μέχρι μὲν τῆς νόσου ἤλπιζεν ὠφελήσειν τι αὐτὸν τοὺς περὶ τῆς καρτερίας λόγους· ἐπεὶ δὲ ἤλγησεν καὶ ἐνόσησεν καὶ ὁ πόνος ἀληθέστερος αὐτοῦ καθίκετο, ἰδὼν τὸ σῶμα τὸ ἑαυτοῦ ἀντιφιλοσοφοῦν τῇ Στοᾷ καὶ τἀναντία δογματίζον, αὐτῷ μᾶλλον ἢ τούτοις ἐπίστευσεν καὶ ἔγνω ἄνθρωπος ὢν καὶ ἀνθρώπου σῶμα ἔχων, καὶ διετέλεσεν οὐχ ὡς ἀνδριάντι αὐτῷ χρώμενος, εἰδὼς ὅτι ὃς ἂν ἄλλως λέγῃ καὶ Ἡδονῆς κατηγορῇ, λόγοισι χαίρει, τὸν δὲ νοῦν ἐκεῖσʼ ἔχει. εἴρηκα· ὑμεῖς δʼ ἐπὶ τούτοις ψηφοφορήσατε.

- -
- Στοά -

μηδαμῶς, ἀλλʼ ὀλίγα μοι συνερωτῆσαι ἐπιτρέψατε.

- Ἐπίκουρος -

ἐρώτησον ἀποκρινοῦμαι γάρ.

- Στοά -

κακὸν ἡγῇ τὸν πόνον;

- Ἐπίκουρος -

ναί.

- Στοά -

τὴν ἡδονὴν δὲ ἀγαθόν;

- Ἐπίκουρος -

πάνυ μὲν οὖν.

- Στοά +

ἀλλʼ εἰ μὲν ἐπῳδαῖς τισιν ἢ φαρμάκοις ὅν φησιν ἐραστὴν ἑαυτῆς ἡ Στοὰ τὸν Διονύσιον κατηνάγκασεν ταύτης μὲν ἀπέχεσθαι, πρὸς ἑαυτὴν δὲ ἀποβλέπειν ἡ Ἡδονή, φαρμακὶς ἂν εἰκότως ἔδοξεν καὶ ἀδικεῖν ἐκέκριτο ἐπὶ τοὺς ἀλλοτρίους ἐραστὰς μαγγανεύουσα. εἰ δέ τις ἐλεύθερος ἐν ἐλευθέρᾳ τῇ πόλει, μὴ ἀπαγορευόντων τῶν νόμων, τὴν παρὰ ταύτης ἀηδίαν μυσαχθεὶς καὶ ἥν φησι κεφάλαιονφασιν ἐπὶ κεφαλαίῳ β. τῶν πόνων τὴν εὐδαιμονίαν παραγίγνεσθαι λῆρον οἰηθείς, τοὺς μὲν ἀγκύλους ἐκείνους λόγους καὶ λαβυρίνθοις ὁμοίους ἀπέφυγε, πρὸς δὲ τὴν Ἡδονὴν ἄσμενος ἐδραπέτευσεν ὥσπερ δεσμά τινα διακόψας τὰς τῶν λόγων πλεκτάνας, ἀνθρώπινα καὶ οὐ βλακώδη φρονήσας καὶ τὸν μὲν πόνον, ὅπερ ἐστί, πονηρόν, ἡδεῖαν δὲ τὴν ἡδονὴν οἰηθείς, ἀποκλείειν ἐχρῆν αὐτόν, ὥσπερ ἐκ ναυαγίου λιμένι προσνέοντα καὶ γαλήνης ἐπιθυμοῦντα συνωθοῦντας ἐπὶ κεφαλὴν εἰς τὸν πόνον, καὶ ἔκδοτον τὸν ἄθλιον παρέχειν ταῖς ἀπορίαις, καὶ ταῦτα ὥσπερ ἱκέτην ἐπὶ τὸν τοῦ Ἐλέου βωμὸν ἐπὶ τὴν Ἡδονὴν καταφεύγοντα, ἵνα τὴν πολυθρύλητον ἀρετὴν δηλαδὴ ἐπὶ τὸ ὄρθιον ἱδρῶτι πολλῷ ἀνελθὼν ἴδῃ κᾆτα διʼ ὅλου πονήσας τοῦ βίου εὐδαιμονήσῃ μετὰ τὸν βίον;

+

καίτοι τίς ἂν κριτὴς δικαιότερος δόξειεν αὐτοῦ ἐκείνου, ὃς τὰ παρὰ τῆς Στοᾶς εἰδώς, εἰ καί τις ἄλλος, καὶ μόνον τέως τὸ καλὸν ἀγαθὸν οἰόμενος εἶναι, μεταμαθὼν ὡς κακὸν ὁ πόνος ἦν, τὸ βέλτιον ἐξ ἀμφοῖν δοκιμάσας εἵλετο; ἑώρα γάρ, οἶμαι, τούτους περὶ τοῦ καρτερεῖν καὶ ἀνέχεσθαι τοὺς πόνους πολλὰ διεξιόντας, ἰδίᾳ δὲ τὴν Ἡδονὴν θεραπεύοντας, καὶ μέχρι τοῦ λόγου νεανιευομένους, οἴκοι δὲ κατὰ τοὺς τῆς Ἡδονῆς νόμους βιοῦντας, αἰσχυνομένους μὲν εἰ φανοῦνται χαλῶντες τοῦ τόνου καὶ προδιδόντες τὸ δόγμα, πεπονθότας δὲ ἀθλίους τὸ τοῦ Ταντάλου, καὶ ἔνθα ἂν λήσειν καὶ ἀσφαλῶς παρανομήσειν ἐλπίσωσιν, χανδὸν ἐμπιμπλαμένους τοῦ ἡδέος. εἰ γοῦν τις αὐτοῖς τὸν τοῦ Γύγου δακτύλιον ἔδωκεν, ὡς περιθεμένους μὴ ὁρᾶσθαι, ἢ τὴν τοῦ Ἄϊδος κυνῆν, εὖ οἶδʼ ὅτι μακρὰ χαίρειν τοῖς πόνοις φράσαντες ἐπὶ τὴν Ἡδονὴν ὠθοῦντο ἂν καὶ ἐμιμοῦντο ἅπαντες τὸν Διονύσιον, ὃς μέχρι μὲν τῆς νόσου ἤλπιζεν ὠφελήσειν τι αὐτὸν τοὺς περὶ τῆς καρτερίας λόγους· ἐπεὶ δὲ ἤλγησεν καὶ ἐνόσησεν καὶ ὁ πόνος ἀληθέστερος αὐτοῦ καθίκετο, ἰδὼν τὸ σῶμα τὸ ἑαυτοῦ ἀντιφιλοσοφοῦν τῇ Στοᾷ καὶ τἀναντία δογματίζον, αὐτῷ μᾶλλον ἢ τούτοις ἐπίστευσεν καὶ ἔγνω ἄνθρωπος ὢν καὶ ἀνθρώπου σῶμα ἔχων, καὶ διετέλεσεν οὐχ ὡς ἀνδριάντι αὐτῷ χρώμενος, εἰδὼς ὅτι ὃς ἂν ἄλλως λέγῃ καὶ Ἡδονῆς κατηγορῇ, λόγοισι χαίρει, τὸν δὲ νοῦν ἐκεῖς’ ἔχει. εἴρηκα· ὑμεῖς δʼ ἐπὶ τούτοις ψηφοφορήσατε.

+ +
+ Στοά +

μηδαμῶς, ἀλλʼ ὀλίγα μοι συνερωτῆσαι ἐπιτρέψατε.

+ Ἐπίκουρος +

Ἐρώτησον· ἀποκρινοῦμαι γάρ.

+ Στοά +

κακὸν ἡγῇ τὸν πόνον;

+ Ἐπίκουρος +

ναί.

+ Στοά +

τὴν ἡδονὴν δὲ ἀγαθόν;

+ Ἐπίκουρος +

πάνυ μὲν οὖν.

+ Στοά

τί δέ; οἶσθα τί διάφορον καὶ ἀδιάφορον καὶ προηγμένον καὶ ἀποπροηγμένον;

- Ἐπίκουρος -

μάλιστα.

- Ἑρμῆς -

οὔ φασιν, ὦ Στοά, συνιέναι οἱ δικασταὶ τὰ δισύλλαβα ταῦτα ἐρωτήματα· ὥστε , ἡσυχίαν ἄγετε. ψηφοφοροῦσι γάρ.

- Στοά -

καὶ μὴν ἐκράτησα ἄν, εἰ συνηρώτησα ἐν τῷ τρίτῳ τῶν ἀναποδείκτων σχήματι.

- Δίκη -

τίς ὑπερέσχεν;

- Ἑρμῆς -

πάσαις ἡ Ἡδονή.

- Στοά -

ἐφίημι ἐπὶ τὸν Δία.

- Δίκη -

τύχῃ τῇ ἀγαθῇ. σὺ δὲ ἄλλους κάλει.

- -
- Ἑρμῆς -

περὶ Ἀριστίππου Ἀρετὴ καὶ Τρυφή, καὶ Ἀρίστιππος δὲ αὐτὸς παρέστω.

- Ἀρετή -

προτέραν ἐμὲ χρὴ τὴν Ἀρετὴν λέγειν ἐμὸς γάρ ἐστιν Ἀρίστιππος, ὡς δηλοῦσιν οἱ λόγοι καὶ τὰ ἔργα.

- Τρυφή + Ἐπίκουρος +

μάλιστα.

+ Ἑρμῆς +

οὔ φασιν, ὦ Στοά, συνιέναι οἱ δικασταὶ τὰ δισύλλαβα ταῦτα ἐρωτήματα· ὥστε ἡσυχίαν ἄγετε. ψηφοφοροῦσι γάρ.

+ Στοά +

καὶ μὴν ἐκράτησα ἄν, εἰ συνηρώτησα ἐν τῷ τρίτῳ τῶν ἀναποδείκτων σχήματι.

+ Δίκη +

τίς ὑπερέσχεν;

+ Ἑρμῆς +

πάσαις ἡ Ἡδονή.

+ Στοά +

ἐφίημι ἐπὶ τὸν Δία.

+ Δίκη +

τύχῃ τῇ ἀγαθῇ. σὺ δὲ ἄλλους κάλει.

+ +
+ Ἑρμῆς +

περὶ Ἀριστίππου Ἀρετὴ καὶ Τρυφή, καὶ Ἀρίστιππος δὲ αὐτὸς παρέστω.

+ Ἀρετή +

προτέραν ἐμὲ χρὴ τὴν Ἀρετὴν λέγειν· ἐμὸς γάρ ἐστιν Ἀρίστιππος, ὡς δηλοῦσιν οἱ λόγοι καὶ τὰ ἔργα.

+ Τρυφή

οὐ μὲν οὖν, ἀλλʼ ἐμὲ τὴν Τρυφήν· ἐμὸς γὰρ ὁ ἀνήρ, ὡς ἔστιν ὁρᾶν ἀπὸ τῶν στεφάνων καὶ τῆς πορφυρίδος καὶ τῶν μύρων.

- Δίκη -

μὴ φιλονεικεῖτε· ὑπερκείσεται γὰρ καὶ αὕτη ἡ δίκη ἔστʼ ἂν ὁ Ζεὺς δικάσῃ περὶ τοῦ Διονυσίου· παραπλήσιον γάρ τι καὶ τοῦτο ἔοικεν εἶναι. ὥστʼ ἐὰν μὲν ἡ Ἡδονὴ κρατήσῃ, καὶ τὸν Ἀρίστιππον ἕξει ἡ Τρυφή· νικώσης δὲ αὖ τῆς Στοᾶς, καὶ οὗτος ἔσται τῆς Ἀρετῆς κεκριμένος. ὥστε ἄλλοι παρέστωσαν. τὸ δεῖνα μέντοι, μὴ λαμβανέτωσαν οὗτοι τὸ δικαστικὸν ἀδίκαστος γὰρ ἡ δίκη μεμένηκεν αὐτοῖς.

- Ἑρμῆς -

μάτην οὖν ἀνεληλυθότες ὦσι γέροντες ἄνδρες οὕτω μακρὰν τὴν ἀνάβασιν;

- Δίκη -

ἱκανόν, εἰ τριτημόριον λάβοιεν. ἄπιτε, μὴ ἀγανακτεῖτε, αὖθις δικάσετε.

- -
- Ἑρμῆς -

Διογένη Σινωπέα παρεῖναι καιρός, καὶ σὺ ἡ Ἀργυραμοιβικὴ λέγε.

- Διογένης -

καὶ μὴν ἄν γε μὴ παύσηται ἐνοχλοῦσα, ὦ Δίκη, οὐκέτι δρασμοῦ δικάσεταί μοι, ἀλλὰ πολλῶν καὶ βαθέων τραυμάτων ἐγὼ γὰρ αὐτίκα μάλα πατάξας τῷ ξύλῳ —

- Δίκη + Δίκη +

μὴ φιλονεικεῖτε· ὑπερκείσεται γὰρ καὶ αὕτη ἡ δίκη ἔστʼ ἂν ὁ Ζεὺς δικάσῃ περὶ τοῦ Διονυσίου· παραπλήσιον γάρ τι καὶ τοῦτο ἔοικεν εἶναι. ὥστʼ ἐὰν μὲν ἡ Ἡδονὴ κρατήσῃ, καὶ τὸν Ἀρίστιππον ἕξει ἡ Τρυφή· νικώσης δὲ αὖ τῆς Στοᾶς, καὶ οὗτος ἔσται τῆς Ἀρετῆς κεκριμένος. ὥστε ἄλλοι παρέστωσαν. τὸ δεῖνα μέντοι, μὴ λαμβανέτωσαν οὗτοι τὸ δικαστικόν· ἀδίκαστος γὰρ ἡ δίκη μεμένηκεν αὐτοῖς.

+ Ἑρμῆς +

μάτην οὖν ἀνεληλυθότες ὦσι γέροντες ἄνδρες οὕτω μακρὰν τὴν ἀνάβασιν;

+ Δίκη +

ἱκανόν, εἰ τριτημόριον λάβοιεν. ἄπιτε, μὴ ἀγανακτεῖτε, αὖθις δικάσετε.

+ +
+ Ἑρμῆς +

Διογένη Σινωπέα παρεῖναι καιρός, καὶ σὺ ἡ Ἀργυραμοιβικὴ λέγε.

+ Διογένης +

καὶ μὴν ἄν γε μὴ παύσηται ἐνοχλοῦσα, ὦ Δίκη, οὐκέτι δρασμοῦ δικάσεταί μοι, ἀλλὰ πολλῶν καὶ βαθέων τραυμάτων· ἐγὼ γὰρ αὐτίκα μάλα πατάξαςπατάξω γ. τῷ ξύλῳ —

+ Δίκη

τί τοῦτο; πέφευγεν ἡ Ἀργυραμοιβική, ὁ δὲ διώκει ἐπηρμένος τὸ βάκτρον. οὐ μέτριόν τι κακὸν ἡ ἀθλία ἔοικε λήψεσθαι. τὸν Πύρρωνα κήρυττε.

-
- Ἑρμῆς -

ἀλλʼ ἡ μὲν Γραφικὴ πάρεστιν, ὦ Δίκη, ὁ Πύρρων δὲ οὐδὲ τὴν ἀρχὴν ἀνελήλυθεν, καὶ ἐῴκει τοῦτο πράξειν.

- Δίκη -

διὰ τί, ὦ Ἑρμῆ;

- Ἑρμῆς -

ὅτι οὐδὲν ἡγεῖται κριτήριον ἀληθὲς εἶναι.

- Δίκη -

τοιγαροῦν ἐρήμην αὐτοῦ καταδικασάτωσαν. τὸν λογογράφον ἤδη κάλει τὸν Σύρον. καίτοι πρῴην ἀπηνέχθησαν κατʼ αὐτοῦ αἱ γραφαί, καὶ οὐδὲν ἤπειγεν ἤδη κεκρίσθαι. πλὴν ἀλλʼ ἐπεὶ ἔδοξεν, προτέραν εἰσάγαγε τῆς Ῥητορικῆς τὴν δίκην. βαβαί, ὅσοι συνεληλύθασιν ἐπὶ τὴν ἀκρόασιν.

- Ἑρμῆς -

εἰκότως, ὦ Δίκη· τό τε γὰρ μὴ ἕωλον εἶναι τὴν κρίσιν, ἀλλὰ καινὴν καὶ ξένην χθές, ὥσπερ ἔφης, ἐπηγγελμένην, καὶ τὸ ἐλπίζειν ἀκούσεσθαι Ῥητορικῆς μὲν καὶ Διαλόγου ἐν τῷ μέρει κατηγορούντων, ἀπολογουμένου δὲ πρὸς ἀμφοτέρους τοῦ Σύρου, τοῦτο πολλοὺς ἐπήγαγε τῷ δικαστηρίῳ. πλὴν ἀλλὰ ἄρξαι ποτέ, ὦ Ῥητορική, τῶν λόγων.

- -
- Ῥητορική -

πρῶτον μέν, ὦ ἄνδρες Ἀθηναῖοι, τοῖς θεοῖς . εὔχομαι πᾶσι καὶ πάσαις, ὅσην εὔνοιαν ἔχουσα διατελῶ τῇ τε πόλει καὶ πᾶσιν ὑμῖν, τοσαύτην ὑπάρξαι μοι παρʼ ὑμῶν εἰς τουτονὶ τὸν ἀγῶνα, ἔπειθʼ ὅπερ ἐστὶ μάλιστα δίκαιον , τοῦτο παραστῆσαι τοὺς θεοὺς ὑμῖν, τὸν μὲν ἀντίδικον σιωπᾶν κελεύειν, ἐμὲ δὲ ὡς προῄρημαι καὶ βεβούλημαι τὴν κατηγορίαν ἐᾶσαι ποιήσασθαι. οὐχὶ δὲ ταὐτὰ παρίσταταί μοι γιγνώσκειν ὅταν τε εἰς ἃ πέπονθα ἀποβλέψω καὶ ὅταν εἰς τοὺς λόγους οὓς ἀκούω· τοὺς μὲν γὰρ λόγους ὡς ὁμοιοτάτους τοῖς ἐμοῖς οὗτος ἐρεῖ πρὸς ὑμᾶς, τὰ δὲ πράγματα εἰς τοῦτο προήκοντα ὄψεσθε ὥστε ὅπως μὴ χεῖρόν τι πείσομαι πρὸς αὐτοῦ σκέψασθαι δέον. ἀλλὰ γὰρ ἵνα μὴ μακρὰ προοιμιάζωμαι τοῦ ὕδατος πάλαι εἰκῆ ῥέοντος, ἄρξομαι τῆς κατηγορίας.
- -
- Ῥητορική -

ἐγὼ γάρ, ὦ ἄνδρες δικασταί, τουτονὶ κομιδῇ μειράκιον ὄντα, βάρβαρον ἔτι τὴν φωνὴν καὶ μονονουχὶ κάνδυν ἐνδεδυκότα εἰς τὸν Ἀσσύριον τρόπον, περὶ τὴν Ἰωνίαν εὑροῦσα πλαζόμενον ἔτι καὶ ὅ τι χρήσαιτο ἑαυτῷ οὐκ εἰδότα παραλαβοῦσα ἐπαίδευσα. καὶ ἐπειδὴ ἐδόκει μοι εὐμαθὴς εἶναι καὶ ἀτενὲς ὁρᾶν εἰς ἐμὲ — ὑπέπτησσε γὰρ τότε καὶ ἐθεράπευεν. καὶ μόνην ἐθαύμαζεν — ἀπολιποῦσα τοὺς ἄλλους ὁπόσοι ἐμνήστευόν με πλούσιοι καὶ καλοὶ καὶ λαμπροὶ τὰ προγονικά, τῷ ἀχαρίστῳ τούτῳ ἐμαυτὴν ἐνεγγύησα πένητι καὶ ἀφανεῖ καὶ νέῳ προῖκα οὐ μικρὰν ἐπενεγκαμένη πολλοὺς καὶ θαυμασίους λόγους. εἶτα ἀγαγοῦσα αὐτὸν εἰς τοὺς φυλέτας τοὺς ἐμοὺς παρενέγραψα καὶ ἀστὸν ἀπέφηνα, ὥστε τοὺς διαμαρτόντας τῆς ἐγγύης ἀποπνίγεσθαι. δόξαν δὲ αὐτῷ περινοστεῖν ἐπιδειξομένῳ τοῦ γάμου τὴν εὐποτμίαν, οὐδὲ τότε ἀπελείφθην, ἀλλὰ πανταχοῦ ἑπομένη ἄνω καὶ κάτω περιηγόμην· καὶ κλεινὸν αὐτὸν καὶ ἀοίδιμον ἐποίουν κατακοσμοῦσα καὶ περιστέλλουσα. καὶ τὰ μὲν ἐπὶ τῆς Ἑλλάδος καὶ τῆς Ἰωνίας μέτρια, εἰς δὲ τὴν Ἰταλίαν ἀποδημῆσαι θελήσαντι αὐτῷ τὸν Ἰόνιον συνδιέπλευσα καὶ τὰ τελευταῖα μέχρι τῆς Κελτικῆς συναπάρασα, εὐπορεῖσθαι ἐποίησα.

-

καὶ μέχρι μὲν πολλοῦ πάντα μοι ἐπείθετο καὶ συνῆν ἀεί, μηδεμίαν νύκτα γιγνόμενος ἀπόκοιτος παρʼ ἡμῶν.

- -
- Ῥητορική -

ἐπεὶ δὲ ἱκανῶς ἐπεσιτίσατο καὶ τὰ πρὸς εὐδοξίαν εὖ ἔχειν; αὐτῷ ὑπέλαβεν, τὰς ὀφρῦς ἐπάρας καὶ μέγα φρονήσας ἐμοῦ μὲν ἠμέλησεν, μᾶλλον δὲ τέλεον εἴασεν, αὐτὸς δὲ τὸν γενειήτην ἐκεῖνον, τὸν ἀπὸ τοῦ σχήματος, τὸν Διάλογον, Φιλοσοφίας υἱὸν εἶναι λεγόμενον, ὑπεραγαπήσας μάλα ἐρωτικῶς πρεσβύτερον αὐτοῦ ὄντα, τούτῳ σύνεστιν. καὶ οὐκ αἰσχύνεται τὴν μὲν ἐλευθερίαν καὶ τὸ ἄνετον τῶν ἐν ἐμοὶ λόγων συντεμών, εἰς μικρὰ δὲ καὶ κομματικὰ ἐρωτήματα κατακλείσας ἑαυτόν, καὶ ἀντὶ τοῦ λέγειν ὅ τι βούλεται μεγάλῃ τῇ φωνῇ βραχεῖς τινας λόγους ἀναπλέκων καὶ συλλαβίζων, ἀφʼ ὧν ἀθρόος μὲν ἔπαινος ἢ κρότος πολὺς οὐκ ἂν ἀπαντήσειεν αὐτῷ, μειδίαμα δὲ παρὰ τῶν ἀκουόντων καὶ τὸ ἐπισεῖσαι τὴν χεῖρα ἐντὸς τῶν ὅρων καὶ μικρὰ ἐπινεῦσαι τῇ κεφαλῇ καὶ ἐπιστενάξαι τοῖς λεγομένοις. τοιούτων ἠράσθη ὁ γενναῖος ἐμοῦ καταφρονήσας. φασὶν δὲ αὐτὸν μηδὲ πρὸς τὸν ἐρώμενον τοῦτον εἰρήνην ἄγειν, ἀλλὰ ὅμοια καὶ ἐκεῖνον ὑβρίζειν.

- -
+
+ Ἑρμῆς +

ἀλλʼ ἡ μὲν Γραφικὴ πάρεστιν, ὦ Δίκη, ὁ Πύρρων δὲ οὐδὲ τὴν ἀρχὴν ἀνελήλυθεν, καὶ ἐῴκει τοῦτο πράξειν.

+ Δίκη +

διὰ τί, ὦ Ἑρμῆ;

+ Ἑρμῆς +

ὅτι οὐδὲν ἡγεῖται κριτήριον ἀληθὲς εἶναι.

+ Δίκη +

τοιγαροῦν ἐρήμην αὐτοῦ καταδικασάτωσαν. τὸν λογογράφον ἤδη κάλει τὸν Σύρον. καίτοι πρῴην ἀπηνέχθησαν κατʼ αὐτοῦ αἱ γραφαί, καὶ οὐδὲν ἤπειγεν ἤδη κεκρίσθαι. πλὴν ἀλλʼ ἐπεὶ ἔδοξεν, προτέραν εἰσάγαγε τῆς Ῥητορικῆς τὴν δίκην. βαβαί, ὅσοι συνεληλύθασιν ἐπὶ τὴν ἀκρόασιν.

+ Ἑρμῆς +

εἰκότως, ὦ Δίκη· τό τε γὰρ μὴ ἕωλον εἶναι τὴν κρίσιν, ἀλλὰ καινὴν καὶ ξένην, χθές, ὥσπερ ἔφης, ἐπηγγελμένην,χθές—ἐπηγγελμένην not in β καὶ τὸ ἐλπίζειν ἀκούσεσθαι Ῥητορικῆς μὲν καὶ Διαλόγου ἐν τῷ μέρει κατηγορούντων, ἀπολογουμένου δὲ πρὸς ἀμφοτέρους τοῦ Σύρου, τοῦτο πολλοὺς ἐπήγαγε τῷ δικαστηρίῳ. πλὴν ἀλλὰ ἄρξαι ποτέ, ὦ Ῥητορική, τῶν λόγων.

+ +
+ Ῥητορική +

πρῶτον μέν, ὦ ἄνδρες Ἀθηναῖοι, τοῖς θεοῖς εὔχομαι πᾶσι καὶ πάσαις, ὅσην εὔνοιαν ἔχουσα διατελῶ τῇ τε πόλει καὶ πᾶσιν ὑμῖν, τοσαύτην ὑπάρξαι μοι παρʼ ὑμῶν εἰς τουτονὶ τὸν ἀγῶνα, ἔπειθʼ ὅπερ ἐστὶ μάλιστα δίκαιον, τοῦτο παραστῆσαι τοὺς θεοὺς ὑμῖν, τὸν μὲν ἀντίδικον σιωπᾶν κελεύειν, ἐμὲ δὲ ὡς προῄρημαι καὶ βεβούλημαι τὴν κατηγορίαν ἐᾶσαι ποιήσασθαι. οὐχὶ δὲ ταὐτὰ παρίσταταί μοι γιγνώσκειν ὅταν τε εἰς ἃ πέπονθα ἀποβλέψω καὶ ὅταν εἰς τοὺς λόγους οὓς ἀκούω· τοὺς μὲν γὰρ λόγους ὡς ὁμοιοτάτους τοῖς ἐμοῖς οὗτος ἐρεῖ πρὸς ὑμᾶς, τὰ δὲ πράγματα εἰς τοῦτο προήκοντα ὄψεσθε ὥστε ὅπως μὴ χεῖρόν τι πείσομαι πρὸς αὐτοῦ σκέψασθαι δέον. ἀλλὰ γὰρ ἵνα μὴ μακρὰ προοιμιάζωμαι τοῦ ὕδατος πάλαι εἰκῆ ῥέοντος, ἄρξομαι τῆς κατηγορίας.
+ +
+ Ῥητορική +

ἐγὼ γάρ, ὦ ἄνδρες δικασταί, τουτονὶ κομιδῇ μειράκιον ὄντα, βάρβαρον ἔτι τὴν φωνὴν καὶ μονονουχὶ κάνδυν ἐνδεδυκότα εἰς τὸν Ἀσσύριον τρόπον, περὶ τὴν Ἰωνίαν εὑροῦσα πλαζόμενον ἔτι καὶ ὅ τι χρήσαιτο ἑαυτῷ οὐκ εἰδότα παραλαβοῦσα ἐπαίδευσα. καὶ ἐπειδὴ ἐδόκει μοι εὐμαθὴς εἶναι καὶ ἀτενὲς ὁρᾶν εἰς ἐμέ — ὑπέπτησσε γὰρ τότε καὶ ἐθεράπευεν καὶ μόνην ἐθαύμαζεν — ἀπολιποῦσα τοὺς ἄλλους ὁπόσοι ἐμνήστευόν με πλούσιοι καὶ καλοὶ καὶ λαμπροὶ τὰ προγονικά, τῷ ἀχαρίστῳ τούτῳ ἐμαυτὴν ἐνεγγύησα πένητι καὶ ἀφανεῖ καὶ νέῳ προῖκα οὐ μικρὰν ἐπενεγκαμένη πολλοὺς καὶ θαυμασίους λόγους. εἶτα ἀγαγοῦσα αὐτὸν εἰς τοὺς φυλέτας τοὺς ἐμοὺς παρενέγραψα καὶ ἀστὸν ἀπέφηνα, ὥστε τοὺς διαμαρτόνταςἁματράνοντας γ. τῆς ἐγγύης ἀποπνίγεσθαι. δόξαν δὲ αὐτῷ περινοστεῖν ἐπιδειξομένῳ τοῦ γάμου τὴν εὐποτμίαν, οὐδὲ τότε ἀπελείφθην, ἀλλὰ πανταχοῦ ἑπομένη ἄνω καὶ κάτω περιηγόμην· καὶ κλεινὸν αὐτὸν καὶ ἀοίδιμον ἐποίουν κατακοσμοῦσα καὶ περιστέλλουσα. καὶ τὰ μὲν ἐπὶ τῆς Ἑλλάδος καὶ τῆς Ἰωνίας μέτρια, εἰς δὲ τὴν Ἰταλίαν ἀποδημῆσαι θελήσαντι αὐτῷ τὸν Ἰόνιον συνδιέπλευσα καὶ τὰ τελευταῖα μέχρι τῆς Κελτικῆς συναπάρασα εὐπορεῖσθαι ἐποίησα.

+

καὶ μέχρι μὲν πολλοῦ πάντα μοι ἐπείθετο καὶ συνῆν ἀεί, μηδεμίαν νύκτα γιγνόμενος ἀπόκοιτος παρʼ ἡμῶν.

+ +
+ Ῥητορική +

ἐπεὶ δὲ ἱκανῶς ἐπεσιτίσατο καὶ τὰ πρὸς εὐδοξίαν εὖ ἔχειν αὐτῷ ὑπέλαβεν, τὰς ὀφρῦς ἐπάρας καὶ μέγα φρονήσας ἐμοῦ μὲν ἠμέλησεν, μᾶλλον δὲ τέλεον εἴασεν, αὐτὸς δὲ τὸν γενειήτην ἐκεῖνον, τὸν ἀπὸ τοῦ σχήματος, τὸν Διάλογον, Φιλοσοφίας υἱὸν εἶναι λεγόμενον, ὑπεραγαπήσας μάλα ἐρωτικῶς πρεσβύτερον αὐτοῦ ὄντα, τούτῳ σύνεστιν. καὶ οὐκ αἰσχύνεται τὴν μὲν ἐλευθερίαν καὶ τὸ ἄνετον τῶν ἐν ἐμοὶ λόγων συντεμών, εἰς μικρὰ δὲ καὶ κομματικὰκωμικά β. ἐρωτήματα κατακλείσας ἑαυτόν, καὶ ἀντὶ τοῦ λέγειν ὅ τι βούλεται μεγάλῃ τῇ φωνῇ βραχεῖς τινας λόγους ἀναπλέκων καὶ συλλαβίζων, ἀφʼ ὧν ἀθρόος μὲν ἔπαινος ἢ κρότος πολὺς οὐκ ἂν ἀπαντήσειεν αὐτῷ, μειδίαμα δὲ παρὰ τῶν ἀκουόντων καὶ τὸ ἐπισεῖσαι τὴν χεῖρα ἐντὸς τῶν ὅρων καὶ μικρὰ ἐπινεῦσαι τῇ κεφαλῇ καὶ ἐπιστενάξαι τοῖς λεγομένοις. τοιούτων ἠράσθη ὁ γενναῖος ἐμοῦ καταφρονήσας. φασὶν δὲ αὐτὸν μηδὲ πρὸς τὸν ἐρώμενον τοῦτον εἰρήνην ἄγειν, ἀλλὰ ὅμοιαὅμοια Fritzsche: οἷμαι MSS. (Fritzsche writes τὰ ὅμοια, but the article is not necessary : Salt. 63.) καὶ ἐκεῖνον ὑβρίζειν.

+ +
Ῥητορική -

πῶς οὖν οὐκ ἀχάριστος οὗτος καὶ ἔνοχος τοῖς περὶ τῆς κακώσεως νόμοις, ὃς τὴν μὲν νόμῳ γαμετὴν παρʼ ἧς τοσαῦτα εἴληφεν καὶ διʼ ἣν ἔνδοξός ἐστιν οὕτως ἀτίμως ἀπέλιπεν, καινῶν δὲ ὠρέχθη πραγμάτων, καὶ ταῦτα νῦν ὁπότε μόνην ἐμὲ θαυμάζουσιν καὶ ἐπιγράφονται ἅπαντες προστάτιν ἑαυτῶν; ἀλλʼ ἐγὼ μὲν ἀντέχω τοσούτων μνηστευόντων, καὶ κόπτουσιν αὐτοῖς τὴν θύραν καὶ τοὔνομα ἐπιβοωμένοις μεγάλῃ τῇ φωνῇ οὔτε ἀνοίγειν οὔτε ὑπακούειν βούλομαι· ὁρῶ γὰρ αὐτοὺς οὐδὲν πλέον τῆς βοῆς κομίζοντας. οὗτος δὲ οὐδὲ οὕτως ἐπιστρέφεται πρὸς ἐμέ, ἀλλὰ πρὸς τὸν ἐρώμενον βλέπει, τί, ὦ θεοί, χρηστὸν παρʼ αὐτοῦ λήψεσθαι προσδοκῶν, ὃν οἶδε τοῦ τρίβωνος οὐδὲν πλέον ἔχοντα;

-

εἴρηκα, ὦ ἄνδρες δικασταί, ὑμεῖς δέ, ἢν εἰς τὸν ἐμὸν τρόπον τῶν λόγων ἀπολογεῖσθαι θέλῃ, τοῦτο μὲν μὴ ἐπιτρέπετε, — ἄγνωμον γὰρ ἐπʼ ἐμὲ τὴν ἐμὴν μάχαιραν ἀκονᾶν — κατὰ δὲ τὸν αὑτοῦ ἐρώμενον τὸν Διάλογον οὕτως ἀπολογείσθω, ἢν δύνηται.

- Ἑρμῆς -

τοῦτο μὲν ἀπίθανον· οὐ γὰρ οἷόν τε, ὦ Ῥητορική, μόνον αὐτὸν ἀπολογεῖσθαι κατὰ σχῆμα τοῦ Διαλόγου, ἀλλὰ ῥῆσιν καὶ αὐτὸς εἰπάτω.

- -
- Σῦρος -

ἐπεὶ καὶ τοῦτο, ὦ ἄνδρες δικασταί, ἡ ἀντίδικος ἠγανάκτησεν, εἰ μακρῷ χρήσομαι τῷ λόγῳ, καὶ ταῦτα τὸ δύνασθαι λέγειν παρʼ ἐκείνης λαβών, πολλὰ μὲν οὐκ ἐρῶ πρὸς ὑμᾶς, τὰ κεφάλαια δὲ αὐτὰ ἀπολυσάμενος τῶν κατηγορηθέντων ὑμῖν ἀπολείψω σκοπεῖν περὶ ἁπάντων. πάντα γὰρ ὁπόσα διηγήσατο περὶ ἐμοῦ ἀληθῆ ὄντα διηγήσατο· καὶ γὰρ ἐπαίδευσεν καὶ συναπεδήμησεν καὶ εἰς τοὺς Ἕλληνας ἐνέγραψεν, καὶ κατά γε τοῦτο χάριν ἂν εἰδείην τῷ γάμῳ. διʼ ἃς δὲ αἰτίας ἀπολιπὼν αὐτὴν ἐπὶ τουτονὶ τὸν Διάλογον ἐτραπόμην, ἀκούσατε, ὦ ἄνδρες δικασταί, καί με μηδὲν τοῦ χρησίμου ἕνεκα ψεύδεσθαι ὑπολάβητε.
- -
- Σῦρος -

ἐγὼ γὰρ ὁρῶν ταύτην οὐκέτι σωφρονοῦσαν οὐδὲ μένουσαν ἐπὶ τοῦ κοσμίου σχήματος οἷόν ποτε ἐσχηματισμένην αὐτὴν ὁ Παιανιεὺς ἐκεῖνος ἠγάγετο, κοσμουμένην δὲ καὶ τὰς τρίχας εὐθετίζουσαν εἰς τὸ ἑταιρικὸν καὶ φυκίον ἐντριβομένην καὶ τὠφθαλμὼ ὑπογραφομένην, ὑπώπτευον εὐθὺς καὶ παρεφύλαττον ὅποι τὸν ὀφθαλμὸν φέρει. καὶ τὰ μὲν ἄλλα ἐῶ· καθʼ ἑκάστην δὲ τὴν νύκτα ὁ μὲν στενωπὸς ἡμῶν ἐνεπίμπλατο μεθυόντων ἐραστῶν κωμαζόντων ἐπʼ αὐτὴν καὶ κοπτόντων τὴν θύραν, ἐνίων δὲ καὶ εἰσβιάζεσθαι σὺν οὐδενὶ κόσμῳ τολμώντων. αὐτὴ δὲ ἐγέλα καὶ ἥδετο τοῖς δρωμένοις καὶ τὰ πολλὰ ἢ παρέκυπτεν ἀπὸ τοῦ . τέγους ᾀδόντων ἀκούουσα τραχείᾳ τῇ φωνῇ ᾠδάς τινας ἐρωτικὰς ἢ καὶ παρανοίγουσα τὰς θυρίδας ἐμὲ οἰομένη λανθάνειν ἠσέλγαινε καὶ ἐμοιχεύετο πρὸς αὐτῶν. ὅπερ ἐγὼ μὴ φέρων γράψασθαι μὲν αὐτὴν μοιχείας οὐκ ἐδοκίμαζον, ἐν γειτόνων δὲ οἰκοῦντι τῷ Διαλόγῳ προσελθὼν ἠξίουν καταδεχθῆναι ὑπʼ αὐτοῦ.
- -
- Σῦρος -

ταῦτά ἐστιν ἃ τὴν Ῥητορικὴν ἐγὼ μεγάλα ἠδίκηκα. καίτοι εἰ καὶ μηδὲν αὐτῇ τοιοῦτο ἐπέπρακτο, καλῶς εἶχέ μοι ἀνδρὶ ἤδη τετταράκοντα ἔτη σχεδὸν γεγονότι θορύβων μὲν ἐκείνων καὶ δικῶν ἀπηλλάχθαι καὶ τοὺς ἄνδρας τοὺς δικαστὰς ἀτρεμεῖν ἐᾶν, τυράννων κατηγορίας καὶ ἀριστέων ἐπαίνους ἐκφυγόντα, εἰς δὲ τὴν Ἀκαδήμειαν ἢ εἰς τὸ Λύκειον ἐλθόντα τῷ βελτίστῳ τούτῳ Διαλόγῳ συμπεριπατεῖν ἠρέμα διαλεγομένους, τῶν ἐπαίνων καὶ κρότων οὐ δεομένους. πολλὰ ἔχων εἰπεῖν ἤδη παύσομαι. ὑμεῖς δὲ εὔορκον τὴν ψῆφον ἐνέγκατε.

- Δίκη -

τίς κρατεῖ;

- Ἑρμῆς -

πάσαις ὁ Σύρος πλὴν μιᾶς.

- Δίκη -

ῥήτωρ τις ἔοικεν εἶναι ὁ τὴν ἐναντίαν θέμενος.

- -
- Δίκη -

ὁ Διάλογος ἐπὶ τῶν αὐτῶν λέγε. ὑμεῖς δὲ περιμείνατε, διπλάσιον ἀποισόμενοι τὸν μισθὸν ἐπʼ ἀμφοτέραις ταῖς δίκαις.

- Διάλογος -

ἐγὼ δέ, ὦ ἄνδρες δικασταί, μακροὺς μὲν ἀποτείνειν τοὺς λόγους οὐκ ἂν ἐβουλόμην πρὸς ;ὑμᾶς, ἀλλὰ κατὰ μικρὸν ὥσπερ εἴωθα. ὅμως δὲ ὡς νόμος ἐν τοῖς δικαστηρίοις, οὕτω ποιήσομαι τὴν κατηγορίαν ἰδιώτης παντάπασιν καὶ ἄτεχνος τῶν τοιούτων ὤν· καί μοι τοῦτο ἔστω πρὸς ὑμᾶς τὸ προοίμιον.

-

ἃ δὲ ἠδίκημαι καὶ περιύβρισμαι πρὸς τούτου, ταῦτά ἐστιν, ὅτι με σεμνόν τέως ὄντα καὶ θεῶν τε πέρι καὶ φύσεως καὶ τῆς τῶν ὅλων περιόδου σκοπούμενον, ὑψηλὸν ἄνω που τῶν νεφῶν ἀεροβατοῦντα, ἔνθα ὁ μέγας ἐν οὐρανῷ Ζεὺς πτηνὸν ἅρμα ἐλαύνων φέρεται, κατασπάσας αὐτὸς ἤδη κατὰ τὴν ἁψῖδα πετόμενον καὶ ἀναβαίνοντα ὑπὲρ τὰ νῶτα τοῦ οὐρανοῦ καὶ τὰ πτερὰ συντρίψας ἰσοδίαιτον τοῖς πολλοῖς ἐποίησεν, καὶ τὸ μὲν τραγικὸν ἐκεῖνο καὶ σωφρονικὸν προσωπεῖον ἀφεῖλέ μου, κωμικὸν δὲ καὶ σατυρικὸν ἄλλο ἐπέθηκέ μοι καὶ μικροῦ δεῖν γελοῖον. εἶτά μοι εἰς τὸ αὐτὸ φέρων συγκαθεῖρξεν τὸ σκῶμμα καὶ τὸν ἴαμβον καὶ κυνισμὸν καὶ τὸν Εὔπολιν καὶ τὸν Ἀριστοφάνη, δεινοὺς ἄνδρας ἐπικερτομῆσαι τὰ σεμνὰ καὶ χλευάσαι τὰ ὀρθῶς ἔχοντα. τελευταῖον δὲ καὶ Μένιππόν τινα τῶν παλαιῶν κυνῶν μάλα ὑλακτικὸν ὡς δοκεῖ καὶ κάρχαρον ἀνορύξας, καὶ τοῦτον ἐπεισήγαγεν μοι φοβερόν τινα ὡς ἀληθῶς κύνα καὶ τὸ δῆγμα λαθραῖον, ὅσῳ καὶ γελῶν ἅμα ἔδακνεν.

-

πῶς οὖν οὐ δεινὰ ὕβρισμαι μηκέτʼ ἐπὶ τοῦ οἰκείου διακείμενος, ἀλλὰ κωμῳδῶν καὶ γελωτοποιῶν καὶ ὑποθέσεις ἀλλοκότους ὑποκρινόμενος αὐτῷ; τὸ γὰρ πάντων ἀτοπώτατον, κρᾶσίν τινα παράδοξον κέκραμαι καὶ οὔτε πεζός εἰμι οὔτε ἐπὶ τῶν μέτρων βέβηκα, ἀλλὰ ἱπποκενταύρου δίκην σύνθετόν τι καὶ ξένον φάσμα τοῖς ἀκούουσι δοκῶ.

- -
- Ἑρμῆς -

τί οὖν πρὸς ταῦτα ἐρεῖς, ὦ Σύρε;

- Σῦρος -

ἀπροσδόκητον, ὦ ἄνδρες δικασταί, τὸν ἀγῶνα τοῦτον ἀγωνίζομαι παρʼ ὑμῖν πάντα γοῦν μᾶλλον ἂν ἤλπισα ἢ τὸν Διάλογον τοιαῦτα ἐρεῖν περὶ ἐμοῦ, ὃν παραλαβὼν ἐγὼ σκυθρωπὸν ἔτι τοῖς πολλοῖς δοκοῦντα καὶ ὑπὸ τῶν συνεχῶν ἐρωτήσεων κατεσκληκότα, καὶ ταύτῃ αἰδέσιμον μὲν εἶναι δοκοῦντα, οὐ πάντῃ δὲ ἡδὺν οὐδὲ τοῖς πλήθεσι κεχαρισμένον, πρῶτον μὲν αὐτὸν ἐπὶ γῆς βαίνειν εἴθισα εἰς τὸν ἀνθρώπινον τοῦτον τρόπον, μετὰ δὲ τὸν αὐχμὸν τὸν πολὺν ἀποπλύνας καὶ μειδιᾶν καταναγκάσας ἡδίω τοῖς ὁρῶσι παρεσκεύασα, ἐπὶ πᾶσι δὲ τὴν κωμῳδίαν αὐτῷ παρέζευξα, καὶ κατὰ τοῦτο πολλὴν οἱ μηχανώμενος τὴν εὔνοιαν παρὰ τῶν ἀκουόντων, οἳ τέως τὰς ἀκάνθας τὰς ἐν αὐτῷ δεδιότες ὥσπερ τὸν ἐχῖνον εἰς τὰς χεῖρας λαβεῖν αὐτὸν ἐφυλάττοντο.

+

πῶς οὖν οὐκ ἀχάριστος οὗτος καὶ ἔνοχος τοῖς περὶ τῆς κακώσεως νόμοις, ὃς τὴν μὲν νόμῳ γαμετὴν παρʼ ἧς τοσαῦτα εἴληφεν καὶ διʼ ἣν ἔνδοξός ἐστιν οὕτως ἀτίμως ἀπέλιπεν, καινῶν δὲ ὠρέχθη πραγμάτων, καὶ ταῦτα νῦν ὁπότε μόνην ἐμὲ θαυμάζουσιν καὶ ἐπιγράφονται ἅπαντες προστάτιν ἑαυτῶν; ἀλλʼ ἐγὼ μὲν ἀντέχω τοσούτων μνηστευόντων, καὶ κόπτουσιν αὐτοῖς τὴν θύραν καὶ τοὔνομα ἐπιβοωμένοις μεγάλῃ τῇ φωνῇ οὔτε ἀνοίγειν οὔτε ὑπακούειν βούλομαι· ὁρῶ γὰρ αὐτοὺς οὐδὲν πλέον τῆς βοῆς κομίζοντας. οὗτος δὲ οὐδὲ οὕτως ἐπιστρέφεται πρὸς ἐμέ, ἀλλὰ πρὸς τὸν ἐρώμενον βλέπει, τί, ὦ θεοί, χρηστὸν παρʼ αὐτοῦ λήψεσθαι προσδοκῶν, ὃν οἶδε τοῦ τρίβωνος οὐδὲν πλέον ἔχοντα;

+

εἴρηκα, ὦ ἄνδρες δικασταί, ὑμεῖς δέ, ἢν εἰς τὸν ἐμὸν τρόπον τῶν λόγων ἀπολογεῖσθαι θέλῃ, τοῦτο μὲν μὴ ἐπιτρέπετε, — ἄγνωμον γὰρ ἐπʼ ἐμὲ τὴν ἐμὴν μάχαιραν ἀκονᾶν — κατὰ δὲ τὸν αὑτοῦ ἐρώμενον τὸν Διάλογον οὕτως ἀπολογείσθω, ἢν δύνηται.

+ Ἑρμῆς +

τοῦτο μὲν ἀπίθανον· οὐ γὰρ οἷόν τε, ὦ Ῥητορική, μόνον αὐτὸν ἀπολογεῖσθαι κατὰ σχῆμα τοῦ Διαλόγου, ἀλλὰ ῥῆσιν καὶ αὐτὸς εἰπάτω.

+ +
+ Σῦρος +

ἐπεὶ καὶ τοῦτο, ὦ ἄνδρες δικασταί, ἡ ἀντίδικος ἠγανάκτησεν, εἰ μακρῷ χρήσομαι τῷ λόγῳ, καὶ ταῦτα τὸ δύνασθαι λέγειν παρʼ ἐκείνης λαβών, πολλὰ μὲν οὐκ ἐρῶ πρὸς ὑμᾶς, τὰ κεφάλαια δὲ αὐτὰ ἀπολυσάμενοςἀπολυσάμενος Herwerden : ἐπιλυσάμενος MSS. τῶν κατηγορηθέντων ὑμῖν ἀπολείψω σκοπεῖν περὶ ἁπάντων. πάντα γὰρ ὁπόσα διηγήσατο περὶ ἐμοῦ ἀληθῆ ὄντα διηγήσατο· καὶ γὰρ ἐπαίδευσεν καὶ συναπεδήμησεν καὶ εἰς τοὺς Ἕλληνας ἐνέγραψεν, καὶ κατά γε τοῦτο χάριν ἂν εἰδείην τῷ γάμῳ. διʼ ἃς δὲ αἰτίας ἀπολιπὼν αὐτὴν ἐπὶ τουτονὶ τὸν Διάλογον ἐτραπόμην, ἀκούσατε, ὦ ἄνδρες δικασταί, καί με μηδὲν τοῦ χρησίμου ἕνεκα ψεύδεσθαι ὑπολάβητε.
+ +
+ Σῦρος +

ἐγὼ γὰρ ὁρῶν ταύτην οὐκέτι σωφρονοῦσαν οὐδὲ μένουσαν ἐπὶ τοῦ κοσμίου σχήματος οἷόν ποτε ἐσχηματισμένην αὐτὴν ὁ Παιανιεὺς ἐκεῖνος ἠγάγετο, κοσμουμένην δὲ καὶ τὰς τρίχας εὐθετίζουσαν εἰς τὸ ἑταιρικὸν καὶ φυκίον ἐντριβομένην καὶ τὠφθαλμὼ ὑπογραφομένην, ὑπώπτευον εὐθὺς καὶ παρεφύλαττον ὅποι τὸν ὀφθαλμὸν φέρει. καὶ τὰ μὲν ἄλλα ἐῶ· καθʼ ἑκάστην δὲ τὴν νύκτα ὁ μὲν στενωπὸς ἡμῶν ἐνεπίμπλατο μεθυόντων ἐραστῶν κωμαζόντων ἐπʼ αὐτὴν καὶ κοπτόντων τὴν θύραν, ἐνίων δὲ καὶ εἰσβιάζεσθαι σὺν οὐδενὶ κόσμῳ τολμώντων. αὐτὴ δὲ ἐγέλα καὶ ἥδετο τοῖς δρωμένοις καὶ τὰ πολλὰ ἢ παρέκυπτεν ἀπὸ τοῦ τέγους ᾀδόντων ἀκούουσα τραχείᾳ τῇ φωνῇ ᾠδάς τινας ἐρωτικὰς ἢ καὶ παρανοίγουσα τὰς θυρίδας ἐμὲ οἰομένη λανθάνειν ἠσέλγαινε καὶ ἐμοιχεύετο πρὸς αὐτῶν. ὅπερ ἐγὼ μὴ φέρων γράψασθαι μὲν αὐτὴν μοιχείας οὐκ ἐδοκίμαζον, ἐν γειτόνων δὲ οἰκοῦντι τῷ Διαλόγῳ προσελθὼν ἠξίουν καταδεχθῆναι ὑπʼ αὐτοῦ.
+ +
+ Σῦρος +

ταῦτά ἐστιν ἃ τὴν Ῥητορικὴν ἐγὼ μεγάλα ἠδίκηκα. καίτοι εἰ καὶ μηδὲν αὐτῇ τοιοῦτο ἐπέπρακτο, καλῶς εἶχέ μοι ἀνδρὶ ἤδη τετταράκοντα ἔτη σχεδὸν γεγονότι θορύβων μὲν ἐκείνων καὶ δικῶν ἀπηλλάχθαι καὶ τοὺς ἄνδρας τοὺς δικαστὰς ἀτρεμεῖν ἐᾶν, τυράννων κατηγορίας καὶ ἀριστέων ἐπαίνους ἐκφυγόντα, εἰς δὲ τὴν Ἀκαδήμειαν ἢ εἰς τὸ Λύκειον ἐλθόντα τῷ βελτίστῳ τούτῳ Διαλόγῳ συμπεριπατεῖν ἠρέμα διαλεγομένους, τῶν ἐπαίνων καὶ κρότων οὐ δεομένους. πολλὰ ἔχων εἰπεῖν ἤδη παύσομαι. ὑμεῖς δὲ εὔορκον τὴν ψῆφον ἐνέγκατε.

+ Δίκη +

τίς κρατεῖ;

+ Ἑρμῆς +

πάσαις ὁ Σύρος πλὴν μιᾶς.

+ Δίκη +

ῥήτωρ τις ἔοικεν εἶναι ὁ τὴν ἐναντίαν θέμενος.

+ +
+ Δίκη +

ὁ Διάλογος ἐπὶ τῶν αὐτῶν λέγε. ὑμεῖς δὲ περιμείνατε, διπλάσιον ἀποισόμενοι τὸν μισθὸν ἐπʼ ἀμφοτέραις ταῖς δίκαις.

+ Διάλογος +

ἐγὼ δέ, ὦ ἄνδρες δικασταί, μακροὺς μὲν ἀποτείνειν τοὺς λόγους οὐκ ἂν ἐβουλόμην πρὸς ὑμᾶς, ἀλλὰ κατὰ μικρὸν ὥσπερ εἴωθα. ὅμως δὲ ὡς νόμος ἐν τοῖς δικαστηρίοις, οὕτω ποιήσομαι τὴν κατηγορίαν ἰδιώτης παντάπασιν καὶ ἄτεχνος τῶν τοιούτων ὤν· καί μοι τοῦτο ἔστω πρὸς ὑμᾶς τὸ προοίμιον.

+

ἃ δὲ ἠδίκημαι καὶ περιύβρισμαι πρὸς τούτου, ταῦτά ἐστιν, ὅτι με σεμνὸν τέως ὄντα καὶ θεῶν τε πέρι καὶ φύσεως καὶ τῆς τῶν ὅλων περιόδου σκοπούμενον, ὑψηλὸν ἄνω που τῶν νεφῶν ἀεροβατοῦντα, ἔνθα ὁ μέγας ἐν οὐρανῷ Ζεὺς πτηνὸν ἅρμα ἐλαύνων φέρεται, κατασπάσας αὐτὸς ἤδη κατὰ τὴν ἁψῖδα πετόμενον καὶ ἀναβαίνοντα ὑπὲρ τὰ νῶτα τοῦ οὐρανοῦ καὶ τὰ πτερὰ συντρίψας ἰσοδίαιτον τοῖς πολλοῖς ἐποίησεν, καὶ τὸ μὲν τραγικὸν ἐκεῖνο καὶ σωφρονικὸν προσωπεῖον ἀφεῖλέ μου, κωμικὸν δὲ καὶ σατυρικὸν ἄλλο ἐπέθηκέ μοι καὶ μικροῦ δεῖν γελοῖον. εἶτά μοι εἰς τὸ αὐτὸ φέρων συγκαθεῖρξεν τὸ σκῶμμα καὶ τὸν ἴαμβον καὶ κυνισμὸν καὶ τὸν Εὔπολιν καὶ τὸν Ἀριστοφάνη, δεινοὺς ἄνδρας ἐπικερτομῆσαι τὰ σεμνὰ καὶ χλευάσαι τὰ ὀρθῶς ἔχοντα. τελευταῖον δὲ καὶ Μένιππόν τινα τῶν παλαιῶν κυνῶν μάλα ὑλακτικὸν ὡς δοκεῖ καὶ κάρχαρον ἀνορύξας, καὶ τοῦτον ἐπεισήγαγεν μοι φοβερόν τινα ὡς ἀληθῶς κύνα καὶ τὸ δῆγμα λαθραῖον, ὅσῳ καὶ γελῶν ἅμα ἔδακνεν.

+

πῶς οὖν οὐ δεινὰ ὕβρισμαι μηκέτʼ ἐπὶ τοῦ οἰκείου διακείμενος,ἐπὶ τοῦ οἰκείου σχήματος διαμένων β. ἀλλὰ κωμῳδῶν καὶ γελωτοποιῶν καὶ ὑποθέσεις ἀλλοκότους ὑποκρινόμενος αὐτῷ; τὸ γὰρ πάντων ἀτοπώτατον, κρᾶσίν τινα παράδοξον κέκραμαι καὶ οὔτε πεζός εἰμι οὔτε ἐπὶ τῶν μέτρων βέβηκα, ἀλλὰ ἱπποκενταύρου δίκην σύνθετόν τι καὶ ξένον φάσμα τοῖς ἀκούουσι δοκῶ.

+ +
+ Ἑρμῆς +

τί οὖν πρὸς ταῦτα ἐρεῖς, ὦ Σύρε;

+ Σῦρος +

ἀπροσδόκητον, ὦ ἄνδρες δικασταί, τὸν ἀγῶνα τοῦτον ἀγωνίζομαι παρʼ ὑμῖν· πάντα γοῦν μᾶλλον ἂν ἤλπισα ἢ τὸν Διάλογον τοιαῦτα ἐρεῖν περὶ ἐμοῦ, ὃν παραλαβὼν ἐγὼ σκυθρωπὸν ἔτι τοῖς πολλοῖς δοκοῦντα καὶ ὑπὸ τῶν συνεχῶν ἐρωτήσεων κατεσκληκότα, καὶ ταύτῃ αἰδέσιμον μὲν εἶναι δοκοῦντα, οὐ πάντῃ δὲ ἡδὺν οὐδὲ τοῖς πλήθεσι κεχαρισμένον, πρῶτον μὲν αὐτὸν ἐπὶ γῆς βαίνειν εἴθισα εἰς τὸν ἀνθρώπινον τοῦτον τρόπον, μετὰ δὲ τὸν αὐχμὸν τὸν πολὺν ἀποπλύνας καὶ μειδιᾶν καταναγκάσας ἡδίω τοῖς ὁρῶσι παρεσκεύασα, ἐπὶ πᾶσι δὲ τὴν κωμῳδίαν αὐτῷ παρέζευξα, καὶ κατὰ τοῦτο πολλήν οἱ μηχανώμενος τὴν εὔνοιαν παρὰ τῶν ἀκουόντων, οἳ τέως τὰς ἀκάνθας τὰς ἐν αὐτῷ δεδιότες ὥσπερ τὸν ἐχῖνον εἰς τὰς χεῖρας λαβεῖν αὐτὸν ἐφυλάττοντο.

ἀλλʼ ἐγὼ οἶδʼ ὅπερ μάλιστα λυπεῖ αὐτόν, ὅτι μὴ τὰ γλίσχρα ἐκεῖνα καὶ λεπτὰ κάθημαι πρὸς αὐτὸν σμικρολογούμενος, εἰ ἀθάνατος ἡ ψυχή, καὶ πόσας κοτύλας ὁ θεὸς ὁπότε τὸν κόσμον εἰργάσατο τῆς ἀμιγοῦς καὶ κατὰ ταὐτὰ ἐχούσης οὐσίας ἐνέχεεν εἰς τὸν κρατῆρα ἐν ᾧ τὰ πάντα ἐκεράννυτο, καὶ εἰ ἡ Ῥητορικὴ πολιτικῆς μορίου εἴδωλον, κολακείας τὸ τέταρτον. χαίρει γὰρ οὐκ οἶδʼ ὅπως τὰ τοιαῦτα λεπτολογῶν καθάπερ οἱ τὴν ψώραν ἡδέως κνώμενοι, καὶ τὸ φρόντισμα ἡδὺ αὐτῷ δοκεῖ καὶ μέγα φρονεῖ ἢν λέγηται ὡς οὐ παντὸς ἀνδρός ἐστι συνιδεῖν ἃ περὶ τῶν ἰδεῶν ὀξυδορκεῖ.

-

ταῦτα δηλαδὴ καὶ παρʼ ἐμοῦ ἀπαιτεῖ καὶ τὰ πτερὰ· ἐκεῖνα ζητεῖ καὶ ἄνω βλέπει τὰ πρὸ τοῖν ποδοῖν οὐχ ὁρῶν. ἐπεὶ τῶν γε ἄλλων ἕνεκα οὐκ ἂν οἶμαι μέμψαιτό μοι, ὡς θοἰμάτιον τοῦτο τὸ Ἑλληνικὸν περισπάσας αὐτοῦ βαρβαρικόν τι μετενέδυσα, καὶ ταῦτα βάρβαρος αὐτὸς εἶναι δοκῶν ἠδίκουν γὰρ ἂν τὰ τοιαῦτα εἰς αὐτὸν παρανομῶν καὶ τὴν πάτριον ἐσθῆτα λωποδυτῶν.

-

ἀπολελόγημαι ὡς δυνατὸν ἐμοί· ὑμεῖς δὲ ὁμοίαν τῇ πάλαι τὴν ψῆφον ἐνέγκατε.

+

ταῦτα δηλαδὴ καὶ παρʼ ἐμοῦ ἀπαιτεῖ καὶ τὰ πτερὰ ἐκεῖνα ζητεῖ καὶ ἄνω βλέπει τὰ πρὸ τοῖν ποδοῖν οὐχ ὁρῶν. ἐπεὶ τῶν γε ἄλλων ἕνεκα οὐκ ἂν οἶμαι μέμψαιτό μοι, ὡς θοἰμάτιον τοῦτο τὸ Ἑλληνικὸν περισπάσας αὐτοῦ βαρβαρικόν τι μετενέδυσα, καὶ ταῦτα βάρβαρος αὐτὸς εἶναι δοκῶν· ἠδίκουν γὰρ ἂν τὰ τοιαῦτα εἰς αὐτὸν παρανομῶν καὶ τὴν πάτριον ἐσθῆτα λωποδυτῶν.

+

ἀπολελόγημαι ὡς δυνατὸν ἐμοί· ὑμεῖς δὲ ὁμοίαν τῇ πάλαι τὴν ψῆφον ἐνέγκατε.

-
- Ἑρμῆς +
+ Ἑρμῆς

βαβαί, δέκα ὅλαις κρατεῖς· ὁ γὰρ αὐτὸς ἐκεῖνος ὁ πάλαι οὐδὲ νῦν ὁμόψηφός ἐστιν. ἀμέλει τοῦτο ἔθος ἐστίν, καὶ πᾶσι τὴν τετρυπημένην οὗτος φέρει· καὶ μὴ παύσαιτο φθονῶν τοῖς ἀρίστοις. ἀλλʼ ὑμεῖς μὲν ἄπιτε ἀγαθῇ τύχῃ, αὔριον δὲ τὰς λοιπὰς δικάσομεν.
diff --git a/data/tlg0062/tlg027/__cts__.xml b/data/tlg0062/tlg027/__cts__.xml index 7086d57e5..a8bad6f4e 100644 --- a/data/tlg0062/tlg027/__cts__.xml +++ b/data/tlg0062/tlg027/__cts__.xml @@ -1,10 +1,16 @@ - + De Sacrificiis - + Περὶ Θυσιῶν Lucian, Vol. 3. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1921. - - \ No newline at end of file + + + On Sacrifices + Lucian, Vol. 3. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1921. + + + + diff --git a/data/tlg0062/tlg027/tlg0062.tlg027.perseus-eng1.xml b/data/tlg0062/tlg027/tlg0062.tlg027.perseus-eng1.xml new file mode 100644 index 000000000..0b866728a --- /dev/null +++ b/data/tlg0062/tlg027/tlg0062.tlg027.perseus-eng1.xml @@ -0,0 +1,449 @@ + + + + + + +On Sacrifices +Lucian of Samosata +Austin Morris Harmon, 1878-1950 +National Endowment for the Humanities +Gregory Crane + +Gregory Crane +OCRd, tagged and added initial corrections to the text + + + +Perseus Digital Library +tlg0062.tlg001.1st1K-eng1.xml + +Available under a Creative Commons Attribution-ShareAlike4.0 International License + +2023 +Trustees of Tufts University +United States + + + + + +Lucian + + +Austin Morris Harmon + + +Lucian of Samosata + +Trustees of Tufts University +Cambridge, MA +1921 + +3 + +The Hathi Trust + + + + + +

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+ + +

This pointer pattern extracts section.

+ + + + + +Greek +Latin + + + + + + + + +
+ + +On Sacrifices

In matter and manner, this little skit approximates very +closely to the Cynic diatribe as exemplified in the fragments +of Teles and in some portions of Epictetus.

+

It has a counterpart in the piece, On Funerals, so close +that one is tempted to believe them both parts of the same +screed, although they now stand some distance apart in +Lucian’s works; it may be, however, that this is simply a +pendant to the other. They certainly belong together in +some sense.

 +

+ +In view of what the dolts do at their sacrifices and +their feasts and processions in honour of the gods, +what they pray for and vow, and what opinions they +hold about the gods, I doubt if anyone is so gloomy +and woe-begone that he will not laugh to see the +idiocy of their actions. Indeed, long before he +laughs, I think, he will ask himself whether he +should call them devout or, on the _ contrary, +irreligious and pestilent, inasmuch as they have +taken it for granted that the gods are so low and +mean as to stand in need of men and to enjoy being +flattered and to get angry when they are slighted.

+ +

+Anyhow, the Aetolian incidents—the hardships of +the Calydonians, all the violent deaths, and the dissolution of Meleager—were all due, they say, to +Artemis, who held a grudge because she had not +been included in Oeneus’ invitation to his sacrifice ; +so deeply was she impressed by the superiority of +his victims! Methinks I can see her in Heaven +then, left all by herself when the other gods and +goddesses had gone to the house of Oeneus, fussing +and scolding about being left out of such a feast! + + +

+ +

+The Ethiopians, on the other hand, may well be +called happy and thrice-blessed, if Zeus is really +paying them back for the kindness that they showed +him in dining him for twelve days running, and +that too when he brought along the other gods!

+ +

+So nothing, it seems, that they do is done without +compensation. They sell men their blessings, and one +can buy from them health, it may be, for a calf, +wealth for four oxen, a royal throne for a hundred, +a safe return from Troy to Pylos for nine bulls, and +a fair voyage from Aulis to Troy for a_king’s +daughter! Hecuba, you know, purchased temporary +immunity for Troy from Athena for twelve oxen and +a frock. One may imagine, too, that they have many +things on sale for the price of a cock or a wreath or +nothing more than incense. +

+ +

+Chryses knew this, I suppose, being a priest and an — +old man and wise in the ways of the gods ; so when +he came away from Agamemnon unsuccessful, it was +just as if he had loaned his good works to Apollo; +he took him to task, demanded his due, and all +but insulted him, saying: “My good Apollo, I +have often dressed your temple with wreaths when +it lacked them before, and have burned in your +honour all those thighs of bulls and goats upon your .altars, but you neglect me when I[ am in such straits +and take no account of your benefactor.”

Iliad1, 33 ff.

+Consequently, he so discomfited Apollo by his talk that he + + + + +caught up his bow and arrows, sat. himself down +above the ships, and shot down the Achaeans with the +plague, even to their mules and dogs. +

+ +

+Having once alluded to Apollo, I wish to mention +something else that gifted men say about him, not +his misfortunes in love, such as the slaying of +Hyacinthus and the superciliousness of Daphne, but +that when he was found guilty of killing the Cyclopes +and was banished from Heaven on account of it, he +was sent to earth to try the lot of a mortal. On this +occasion he actually became a serf in Thessaly under +Admetus and in Phrygia under Laomedon, where, to +be sure, he was not alone, but had Poseidon with +him ; and both of them were so poor that they had +to make bricks and work upon the wall;

Of Troy.

what is +more, they did not even get full pay from the +Phrygian, who owed them, it is said, a balance of +more than thirty Trojan drachmas ! + +

+ +

+ +Is it not true that the poets gravely tell these +tales about the gods, and others, too, far more +hallowed than these, about Hephaestus, Prometheus, +Cronus, Rhea and almost the whole family of Zeus? +Yet, in beginning their poems, they invite the +Muses to join their song! Inspired, no doubt, by +the Muses, they sing that as soon as Cronus had +castrated his father Heaven, he became king there +and devoured his own children, like the Argive +Thyestes in later time; that Zeus, stolen away by +Rhea, who put the stone in his place, and abandoned +in Crete, was nursed by a nanny-goat (just as + + + + +Telephus was nursed by a doe and the Persian, Cyrus +the Elder, by a bitch) and then drove his father out, +threw him into prison, and held the sovereignty +himself; that, in addition to many other wives, he at +last married his sister, following the laws of the +Persians and the Assyrians ; that, being passionate +and prone to the pleasures of love, he soon filled +Heaven with children, some of whom he got by his +equals in station and some illegitimately of mortal, +earthly stock, now turning into gold, this gallant +squire, now into a bull or a swan or an eagle, and in +short, showing himself more changeable than even +Proteus; and that Athena was the only one to be +born of his head, conceived at the very root of his +brain, for as to Dionysus, they say, Zeus took, him +prematurely from his mother while she was still +ablaze, implanted him hastily in his own thigh, and +cut him out when labour came on. + +

+ +

+Their rhapsodies about Hera are of similar tenor, +that without intercourse with her husband she +became the mother of a wind-child, Hephaestus, who, +however, is not in great luck, but works at the blacksmith’s trade over a fire, living in smoke most of the +time and covered with cinders, as is natural with a +forge-tender; moreover, he is. not even straightlimbed, as he was lamed py his fall when Zeus threw +him out of Heaven. In fact, if the Lemnians had +not obligingly caught him while he was still in the +air, we should have had our Hephaestus killed just +like Astyanax when he fell from the battlements.

The notion that the Lemnians caught Hephaestus as he fell is Lucian’s own contribution. He expects his audience to be aware that he is giving them a sly misinterpretation of Homer’s ἄφαρ κομίσαντο πεσόντα (Iliad, 1, 594).

+ + + + +But Hephaestus came off quite well beside Prometheus. Who does not know what happened to him +because he was too philanthropic? Taking him to +Scythia, Zeus pegged him out on the Caucasus and +posted an eagle at his side to peck at his liver every +day. +

+ +

+ +Prometheus, then, received a sentence and served +it out, but what about Rhea ? One must surely speak +of this also. Does not she misconduct herself and +behave dreadfully? Although she is an old woman, +past her best years, the mother of so many gods, +nevertheless she still has a love affair with a boy and +is jealous, and she takes Attis about with her behind +her lions, in spite of the fact that he cannot be of +any use to her now. So how can one find fault with +Aphrodite for being unfaithful to her husband, or +with Selene for going down to visit Endymion time +and again in the middle of her journey? + +

+ +

+ +Come, dismissing this topic, let us go up to Heaven +itself, soaring up poet-fashion by the same route as +Homer and Hesiod, and let us see how they have +arranged things on high. That it is bronze on the +outside we learned from Homer, who anticipated us +in saying so. But when one climbs over the edge, +puts up one’s head a little way into the world above, +and really gets up on the “back,”

Plato, Phaedrus247 B. Cf. p. 147.

the light is +brighter, the sun is clearer, the stars are shinier, +it is day everywhere, and the ground is of gold. +As you go in, the Hours live in the first house, for +they are the warders of the gate; then come Iris +and Hermes, who are attendants and messengers of +Zeus ; next, there is the smithy of Hephaestus, filled +with works of art of every kind, and after that, + + + + +the houses of the gods and the palace of Zeus, all +very handsomely built by Hephaestus. + +

+ +

+“The gods, +assembled in the house of Zeus”

Iliad4, 1.

—it is in order, +I take it, to elevate one’s diction when one is on +high—look off at the earth and gaze about in every +direction, leaning down to see if they can see fire +being lighted anywhere, or steam drifting up to +them “about the smoke entwined.”

Iliad 1, 317.

If anybody +sacrifices, they all have a feast, opening their mouths +for the smoke and drinking the blood that is spilt +at the altars, just like flies; but if they dine at +home, their meal is nectar and ambrosia. In days of +old, men used to dine and drink with them—Ixion +and Tantalus—but as they behaved shockingly and +talked too much, they are still undergoing punishment to this day, and there is now no admission +for human beings to Heaven, which is strictly +private. +

+ +

+ +That is the way the gods live, and as a result, the +practices of men in the matter of divine worship are +harmonious and consistent with all that. First they +fenced off groves, dedicated mountains, consecrated +birds and assigned plants to each god. Then they +divided them up, and now worship them by nations +and claim them as fellow-countrymen ; the Delphians +claim Apollo, and so do. the Delians, the Athenians +Athena (in fact, she proves her kinship by her name), +the Argives Hera, the Mygdonians Rhea, the +Paphians Aphrodite. As for the Cretans, they not +only say that Zeus was born and brought up among +them, but even point out his tomb. We were mistaken all this while, then, in thinking that thunder + + + + + +and rain and everything else comes from Zeus ; if we +had but known it, he has been dead and buried in +Crete this long time! + +

+ +

+ +Then too they erect temples, in order that the +gods may not be houseless and hearthless, of course ; +and they fashion images in their likeness, sending for +a Praxiteles or a Polycleitus or a Phidias, who have +caught sight of them somewhere and represent Zeus +as a bearded man, Apollo as a perennial boy, Hermes +with his first moustache, Poseidon with sea-blue hair +and Athena with green eyes! In spite of all, those +who enter the temple think that what they behold is +not now ivory from India nor gold mined in Thrace, +but the very son of Cronus and Rhea, transported to +earth by Phidias and bidden to be overlord of deserted Pisa, thinking himself lucky if he gets a +sacrifice once in four long years as an incident to +the Olympic games. +

+ +

+ +When they have established altars and formulae +and lustral rites, they present their sacrifices, the +farmer an ox from the plough, the shepherd a lamb, +the goatherd a goat, someone else incense or a cake ; +the poor man, however, propitiates the god by Just +kissing his own hand.

Cf. Saltat. 17.

But those who offer victims +(to come back to them) deck the animal with garlands, after finding out far in advance whether it is +perfect or not, in order that they may not kill something that is ef no use to them; then they bring it to +the altar and slaughter it under the god’s eyes, while +it bellows plaintively—making, we must suppose, +auspicious sounds, and fluting low music to accompany the sacrifice! Who would not suppose that + + + + +the gods like to see all this?

+ +

And although the +notice says that no one is to be allowed within the +holy-water who has not clean hands, the priest +himself stands there all bloody, just like the Cyclops +of old, cutting up the victim, removing the entrails, +plucking out the heart, pouring the blood about the +altar, and doing everything possible in the way of +piety. To crown it all, he lights a fire and puts upon +it the goat, skin and all, and the sheep, wool and all ; +and the smoke, divine and holy, mounts upward and +gradually dissipates into Heaven itself.

+ +

+The Scythians, indeed, reject all the sacrificial +animals and think them too mean; they actually +offer men to Artemis and by so doing gratify the +goddess ! +

+ +

+ +These practices are all very well, no doubt, and +also those of the Assyrians and those of the Phrygians +and Lydians; but if you go to Egypt, then, ah! then +you will see much that is venerable and truly in +keeping with Heaven—Zeus with the head of a ram, +good Hermes with the head of a dog, Pan completely metamorphosed into a goat, some other god +into an ibis, another into a crocodile, another into a +monkey ! + + + + Wouldst thou enquire the cause of these doings in +order to know it, + +Iliad6, 150. + + +you will hear plenty of men of letters and scribes +and shaven prophets say—but first of all, as the +saying goes, + + + + Uninitiate, shut up your doors!

An oft-quoted tag from a lost Orphic poem. Those who have not been initiated in the mysteries are required to go into their houses and close the doors, because the emblems of Dionysus are going to pass through the streets.

+ +—that + + + + + +on the eve of the war, the revolt of the giants, the +gods were panic-stricken and came to Egypt, thinking +that surely there they could hide from their enemies ; +and then one of them in his terror entered into a +goat, another into. a ram, and others into other +beasts or birds; so of course the gods still keep the +forms they took then. All this, naturally, is on +record in the temples, having been committed to +writing more than ten thousand years ago! + +

+ +

+ +Sacrifices are the same there as with us, except +that they mourn over the victim, standing about it +and beating their breasts after it has been slain. In +some cases they even bury it after simply cutting its +throat.

+ +

+And if Apis, the greatest of their gods, dies, who +is there who thinks so much of his hair that he does +not shave it off and baldly show his mourning on +his head, even if he has the purple tress of Nisus?

Nisus, king of Megara, had something in common with Samson, for as long as the purple tress remained where it belonged, his city was safe. Ovid (Metam. 8, 1-151) tells how his daughter robbed him of it, and became Scylla.

+But Apis is a god out of the herd, chosen to succeed +the former Apis on the ground that he is far more +handsome and majestic than the run of cattle !

+ +

+Actions and beliefs like these on the part of the +public seem to me to require, not someone to censure them, but a Heracleitus or a Democritus, the +one to laugh at their ignorance, the other to bewail +their folly. + + + +

+ + diff --git a/data/tlg0062/tlg027/tlg0062.tlg027.perseus-grc2.xml b/data/tlg0062/tlg027/tlg0062.tlg027.perseus-grc2.xml index ba6c51190..f747f2ae9 100644 --- a/data/tlg0062/tlg027/tlg0062.tlg027.perseus-grc2.xml +++ b/data/tlg0062/tlg027/tlg0062.tlg027.perseus-grc2.xml @@ -5,19 +5,21 @@ Περὶ Θυσιῶν - + Lucian - A. M. Harmon + Austin Morris Harmon, 1878-1950 Perseus Project, Tufts University Gregory Crane Prepared under the supervision of Bridget Almas Lisa Cerrato +Gregory Crane Rashmi Singhal - + The National Endowment for the Humanities +Harvard Library Arcadia Fund Google Digital Humanities Awards Program @@ -31,14 +33,14 @@ Available under a Creative Commons Attribution-ShareAlike 4.0 International License - + Lucian Lucian - A. M. Harmon + Austin Morris Harmon, 1878-1950 London William Heinemann Ltd. @@ -53,25 +55,25 @@ - +

This pointer pattern extracts section.

 - +

optical character recognition

 - + - + Greek @@ -81,59 +83,59 @@ EpiDoc and CTS conversion and other cleanup - +
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ἃ μὲν γὰρ ἐν ταῖς θυσίαις οἱ μάταιοι πράττουσι καὶ ταῖς ἑορταῖς καὶ προσόδοις τῶν θεῶν καὶ ἃ αἰτοῦσι καὶ ἃ εὔχονται καὶ ἃ γιγνώσκουσι περὶ αὐτῶν, οὐκ οἶδα εἴ τις οὕτως κατηφής ἐστι καὶ λελυπημένος ὅστις οὐ γελάσεται τὴν ἀβελτερίαν· ἐπιβλέψας τῶν δρωμένων. καὶ πολύ γε, οἶμαι, πρότερον τοῦ γελᾶν πρὸς ἑαυτὸν ἐξετάσει πότερον εὐσεβεῖς αὐτοὺς χρὴ καλεῖν ἢ τοὐναντίον θεοῖς ἐχθροὺς καὶ κακοδαίμονας, οἵ γε οὕτω ταπεινὸν καὶ ἀγεννὲς τὸ θεῖον ὑπειλήφασιν ὥστε εἶναι ἀνθρώπων ἐνδεὲς καὶ κολακευόμενον ἥδεσθαι καὶ ἀγανακτεῖν ἀμελούμενον.

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τὰ γοὺν Αἰτωλικὰ πάθη καὶ τὰς τῶν Καλυδωνίων συμφορὰς καὶ τοὺς τοσούτους φόνους καὶ τὴν Μελεάγρου διάλυσιν, πάντα ταῦτα ἔργα φασὶν εἶναι τῆς Ἀρτέμιδος μεμψιμοιρούσης ὅτι μὴ παρελήφθη πρὸς τὴν θυσίαν ὑπὸ τοῦ Οἰνέως· οὕτως ἄρα βαθέως καθίκετο αὐτῆς ἡ τῶν ἱερείων διαφορά καί μοι δοκῶ ὁρᾶν αὐτὴν ἐν τῷ οὐρανῷ τότε μόνην τῶν ἄλλων θεῶν εἰς Οἰνέως πεπορευμένων, δεινὰ ποιοῦσαν καὶ σχετλιάζουσαν οἵας ἑορτῆς ἀπολειφθήσεται.

+

ἃ μὲν γὰρ ἐν ταῖς θυσίαις οἱ μάταιοι πράττουσι καὶ ταῖς ἑορταῖς καὶ προσόδοις τῶν θεῶν καὶ ἃ αἰτοῦσι καὶ ἃ εὔχονται καὶ ἃ γιγνώσκουσι περὶ αὐτῶν, οὐκ οἶδα εἴ τις οὕτως κατηφής ἐστι καὶ λελυπημένος ὅστις οὐ γελάσεται τὴν ἀβελτερίαν ἐπιβλέψας τῶν δρωμένων. καὶ πολύ γε, οἶμαι, πρότερον τοῦ γελᾶν πρὸς ἑαυτὸν ἐξετάσει πότερον εὐσεβεῖς αὐτοὺς χρὴ καλεῖν ἢ τοὐναντίον θεοῖς ἐχθροὺς καὶ κακοδαίμονας, οἵ γε οὕτω ταπεινὸν καὶ ἀγεννὲς τὸ θεῖον ὑπειλήφασιν ὥστε εἶναι ἀνθρώπων ἐνδεὲς καὶ κολακευόμενον ἥδεσθαι καὶ ἀγανακτεῖν ἀμελούμενον.

+

τὰ γοὺν Αἰτωλικὰ πάθη καὶ τὰς τῶν Καλυδωνίων συμφορὰς καὶ τοὺς τοσούτους φόνους καὶ τὴν Μελεάγρου διάλυσιν, πάντα ταῦτα ἔργα φασὶν εἶναι τῆς Ἀρτέμιδος μεμψιμοιρούσης ὅτι μὴ παρελήφθη πρὸς τὴν θυσίαν ὑπὸ τοῦ Οἰνέως· οὕτως ἄρα βαθέως καθίκετο αὐτῆς ἡ τῶν ἱερείων διαφορά.ἱερείων διαφορά γ: ἱερῶν διαμαρτία β; ἱερείων διαμαρτία edd. καί μοι δοκῶ ὁρᾶν αὐτὴν ἐν τῷ οὐρανῷ τότε μόνην τῶν ἄλλων θεῶν εἰς Οἰνέως πεπορευμένων, δεινὰ ποιοῦσαν καὶ σχετλιάζουσαν οἵας ἑορτῆς ἀπολειφθήσεται.

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τοὺς δʼ αὖ Αἰθίοπας καὶ μακαρίους καὶ τρισευδαίμονας εἴποι τις ἄν, εἴ γε ἀπομνημονεύει τὴν χάριν αὐτοῖς ὁ Ζεὺς ἣν πρὸς αὐτὸν ἐπεδείξαντο δώδεκα ἑξῆς ἡμέρας ἑστιάσαντες, καὶ ταῦτα ἐπαγόμενον καὶ τοὺς ἄλλους θεούς.

+

τοὺς δʼ αὖ Αἰθίοπας καὶ μακαρίους καὶ τρισευδαίμονας εἴποι τις ἄν, εἴ γε ἀπομνημονεύει τὴν χάριν αὐτοῖς ὁ Ζεὺς ἣνἣν MSS. add (before ἢν in γ, after ἣν in β) ἐν ἀρχῇ τῆς Ὁμήρου ποιήσεως, bracketed by Schmieder and subsequent editors. πρὸς αὐτὸν ἐπεδείξαντο δώδεκα ἑξῆς ἡμέρας ἑστιάσαντες, καὶ ταῦτα ἐπαγόμενον καὶ τοὺς ἄλλους θεούς.

οὕτως οὐδέν, ὡς ἔοικεν, ἀμισθὶ ποιοῦσιν ὧν ποιοῦσιν, ἀλλὰ πωλοῦσιν τοῖς ἀνθρώποις τἀγαθά, καὶ ἔνεστι πρίασθαι παρʼ αὐτῶν τὸ μὲν ὑγιαίνειν, εἰ τύχοι, βοϊδίου, τὸ δὲ πλουτεῖν βοῶν τεττάρων, τὸ δὲ βασιλεύειν ἑκατόμβης, τὸ δὲ σῶον ἐπανελθεῖν ἐξ Ἰλίου εἰς Πύλον ταύρων ἐννέα, καὶ τὸ ἐκ τῆς Αὐλίδος εἰς Ἴλιον διαπλεῦσαι παρθένου βασιλικῆς. ἡ μὲν γὰρ Ἑκάβη τὸ μὴ ἁλῶναι τὴν πόλιν τότε ἐπρίατο παρὰ τῆς Ἀθηνᾶς βοῶν δώδεκα καὶ πέπλου. εἰκάζειν δὲ χρὴ πολλὰ εἶναι ἀλεκτρυόνος καὶ στεφάνου καὶ λιβανωτοῦ μόνου παρʼ αὐτοῖς ὤνια.

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ταῦτά γε, οἶμαι, καὶ ὁ Χρύσης ἐπιστάμενος ἅτε ἱερεὺς ὢν καὶ γέρων καὶ τὰ θεῖα σοφός, ἐπειδὴ ἄπρακτος ἀπῄει παρὰ τοῦ Ἀγαμέμνονος, ὡς ἂν καὶ προδανείσας τῷ Ἀπόλλωνι τὴν χάριν δικαιολογεῖται καὶ ἀπαιτεῖ τὴν ἀμοιβὴν καὶ μόνον οὐκ ὀνειδίζει λέγων, ὦ βέλτιστε Ἄπολλον, ἐγὼ μέν σου τὸν νεὼν τέως ἀστεφάνωτον ὄντα πολλάκις ἐστεφάνωσα, καὶ τοσαῦτά σοι μηρία ταύρων τε καὶ αἰγῶν ἔκαυσα ἐπὶ τῶν βωμῶν, σὺ δὲ ἀμελεῖς μου τοιαῦτα πεπονθότος καὶ παρʼ οὐδὲν τίθεσαι ʼτὸν εὐεργέτην. τοιγαροῦν οὕτω κατεδυσώπησεν αὐτὸν ἐκ τῶν λόγων, ὥστε ἁρπασάμενος τὰ τόξα καὶ ἐπὶ τοῦ ναυστάθμου καθίσας ἑαυτὸν κατετόξευσε τῷ λοιμῷ τοὺς Ἀχαιοὺς αὐταῖς ἡμιόνοις καὶ κυσίν.

+

ταῦτά γε, οἶμαι, καὶ ὁ Χρύσης ἐπιστάμενος ἅτε ἱερεὺς ὢν καὶ γέρων καὶ τὰ θεῖα σοφός, ἐπειδὴ ἄπρακτος ἀπῄει παρὰ τοῦ Ἀγαμέμνονος, ὡς ἂν καὶ προδανείσας τῷ Ἀπόλλωνι τὴν χάριν δικαιολογεῖται καὶ ἀπαιτεῖ τὴν ἀμοιβὴν καὶ μόνον οὐκ ὀνειδίζει λέγων, ὦ βέλτιστε Ἄπολλον, ἐγὼ μέν σου τὸν νεὼν τέως ἀστεφάνωτον ὄντα πολλάκις ἐστεφάνωσα, καὶ τοσαῦτά σοι μηρία ταύρων τε καὶ αἰγῶν ἔκαυσα ἐπὶ τῶν βωμῶν, σὺ δὲ ἀμελεῖς μου τοιαῦτα πεπονθότος καὶ παρʼ οὐδὲν τίθεσαι τὸν εὐεργέτην. τοιγαροῦν οὕτω κατεδυσώπησεν αὐτὸν ἐκ τῶν λόγων, ὥστε ἁρπασάμενος τὰ τόξα καὶ ἐπὶ τοῦ ναυστάθμου καθίσας ἑαυτὸν κατετόξευσε τῷ λοιμῷ τοὺς Ἀχαιοὺς αὐταῖς ἡμιόνοις καὶ κυσίν.

ἐπεὶ δὲ ἅπαξ τοῦ Ἀπόλλωνος ἐμνήσθην, βούλομαι καὶ τὰ ἄλλα εἰπεῖν, ἃ περὶ αὐτοῦ οἱ σοφοὶ τῶν ἀνθρώπων λέγουσιν, οὐχ ὅσα περὶ τοὺς ἔρωτας ἐδυστύχησεν οὐδὲ τοῦ Ὑακίνθου τὸν φόνον οὐδὲ τῆς Δάφνης τὴν ὑπεροψίαν, ἀλλʼ ὅτι καὶ καταγνωσθεὶς ἐπὶ τῷ τῶν Κυκλώπων θανάτῳ καὶ ἐξοστρακισθεὶς διὰ τοῦτο ἐκ τοῦ οὐρανοῦ, ἐπέμφθη εἰς τὴν γῆν ἀνθρωπίνῃ χρησόμενος τῇ τύχῃ· ὅτε δὴ καὶ ἐθήτευσεν ἐν Θετταλίᾳ παρὰ Ἀδμήτῳ καὶ ἐν Φρυγίᾳ παρὰ Λαομέδοντι, παρὰ τούτῳ μέν γε οὐ μόνος ἀλλὰ μετὰ τοῦ Ποσειδῶνος, ἀμφότεροι πλινθεύοντες ὑπʼ ἀπορίας καὶ ἐργαζόμενοι τὸ τεῖχος· καὶ οὐδὲ ἐντελῆ τὸν μισθὸν ἐκομίσαντο παρὰ τοῦ Φρυγός, ἀλλὰ προσώφειλεν αὐτοῖς πλέον ἢ τριάκοντα, φασί, δραχμὰς Τρωϊκάς.

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ἢ γὰρ οὐ ταῦτα σεμνολογοῦσιν οἱ ποιηταὶ περὶ τῶν θεῶν καὶ πολὺ τούτων ἱερώτερα περί τε Ἡφαίστου καὶ Προμηθέως καὶ Κρόνου καὶ Ῥέας καὶ σχεδὸν ὅλης τῆς τοῦ Διὸς οἰκίας; καὶ ταῦτα παρακαλέσαντες τὰς Μούσας συνῳδοὺς ἐν ἀρχῇ τῶν ἐπῶν, ὑφʼ ὧν δὴ ἔνθεοι γενόμενοι, ὡς τὸ εἰκός, ᾅδουσιν ὡς ὁ μὲν Κρόνος ἐπειδὴ τάχιστα ἐξέτεμε τὸν πατέρα τὸν Οὐρανόν, ἐβασίλευσέν τε ἐν αὐτῷ καὶ τὰ τέκνα κατήσθιεν ὥσπερ ὁ Ἀργεῖος Θυέστης ὕστερον· ὁ δὲ Ζεὺς κλαπεὶς ὑπὸ τῆς Ῥέας ὑποβαλομένης τὸν λίθον εἰς τὴν Κρήτην ἐκτεθεὶς ὑπʼ αἰγὸς ἀνετράφη καθάπερ ὁ Τήλεφος ὑπὸ ἐλάφου καὶ ὁ Πέρσης Κῦρος ὁ πρότερος ὑπὸ τῆς κυνός, εἶτʼ ἐξελάσας τὸν πατέρα καὶ εἰς τὸ δεσμωτήριον καταβαλὼν αὐτὸς ἔσχε τὴν ἀρχὴν ἔγημε δὲ πολλὰς μὲν καὶ ἄλλας, ὑστάτην δὲ τὴν ἀδελφὴν κατὰ τοὺς Περσῶν καὶ Ἀσσυρίων νόμους· ἐρωτικὸς δὲ ὢν καὶ εἰς τὰ ἀφροδίσια ἐκκεχυμένος ῥᾳδίως ἐνέπλησε παίδων τὸν οὐρανόν, . τοὺς μὲν ἐξ ὁμοτίμων ποιησάμενος, ἐνίους δὲ νόθους ἐκ τοῦ θνητοῦ καὶ ἐπιγείου γένους, ἄρτι μὲν ὁ γεννάδας γενόμενος χρυσός, ἄρτι δὲ ταῦρος ἢ κύκνος ἢ ἀετός, καὶ ὅλως ποικιλώτερος αὐτοῦ Πρωτέως· μόνην δὲ τὴν Ἀθηνᾶν ἔφυσεν ἐκ τῆς ἑαυτοῦ κεφαλῆς ὑπʼ αὐτὸν ἀτεχνῶς τὸν ἐγκέφαλον συλλαβών τὸν μὲν γὰρ Διόνυσον ἡμιτελῆ, φασίν, ἐκ τῆς μητρὸς ἔτι καιομένης ἁρπάσας ἐν τῷ μηρῷ φέρων κατώρυξε κᾆτα ἐξέτεμεν τῆς ὠδῖνος ἐνστάσης.

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ἢ γὰρ οὐ ταῦτα σεμνολογοῦσιν οἱ ποιηταὶ περὶ τῶν θεῶν καὶ πολὺ τούτων ἱερώτερα περί τε Ἡφαίστου καὶ Προμηθέως καὶ Κρόνου καὶ Ῥέας καὶ σχεδὸν ὅλης τῆς τοῦ Διὸς οἰκίας; καὶ ταῦτα παρακαλέσαντες τὰς Μούσας συνῳδοὺς ἐν ἀρχῇ τῶν ἐπῶν, ὑφʼ ὧν δὴ ἔνθεοι γενόμενοι, ὡς τὸ εἰκός, ᾄδουσιν ὡς ὁ μὲν Κρόνος ἐπειδὴ τάχιστα ἐξέτεμε τὸν πατέρα τὸν Οὐρανόν, ἐβασίλευσέν τε ἐν αὐτῷ καὶ τὰ τέκνα κατήσθιεν ὥσπερ ὁ Ἀργεῖος Θυέστης ὕστερον· ὁ δὲ ΖεὺςΘυέστης· ὕστερον δὲ ὁ Ζεὺς γ. κλαπεὶς ὑπὸ τῆς Ῥέας ὑποβαλομένης τὸν λίθον εἰς τὴν Κρήτην ἐκτεθεὶς ὑπʼ αἰγὸς ἀνετράφη καθάπερ ὁ Τήλεφος ὑπὸ ἐλάφου καὶ ὁ Πέρσης Κῦρος ὁ πρότερος ὑπὸ τῆς κυνός, εἶτʼ ἐξελάσας τὸν πατέρα καὶ εἰς τὸ δεσμωτήριον καταβαλὼν αὐτὸς ἔσχε τὴν ἀρχήν· ἔγημε δὲ πολλὰς μὲν καὶ ἄλλας, ὑστάτην δὲ τὴν ἀδελφὴντὴς Ἥραν τὴν ἀδελφὴν β. κατὰ τοὺς Περσῶν καὶτοῦτο καὶ β. Ἀσσυρίων νόμους· ἐρωτικὸς δὲ ὢν καὶ εἰς τὰ ἀφροδίσια ἐκκεχυμένοςἐκκεχυμένος Cobet: κεχυμένος, MSS. ῥᾳδίως ἐνέπλησε παίδων τὸν οὐρανόν, τοὺς μὲν ἐξ ὁμοτίμων ποιησάμενος, ἐνίους δὲ νόθους ἐκ τοῦ θνητοῦ καὶ ἐπιγείου γένους, ἄρτι μὲν ὁ γεννάδας γενόμενος χρυσός, ἄρτι δὲ ταῦρος ἢ κύκνος ἢ ἀετός, καὶ ὅλως ποικιλώτερος αὐτοῦ Πρωτέως· μόνην δὲ τὴν Ἀθηνᾶν ἔφυσεν ἐκ τῆς ἑαυτοῦ κεφαλῆς ὑπʼ αὐτὸν ἀτεχνῶς τὸν ἐγκέφαλον συλλαβών· τὸν μὲν γὰρ Διόνυσον ἡμιτελῆ, φασίν, ἐκ τῆς μητρὸς ἔτι καιομένης ἁρπάσας ἐν τῷ μηρῷ φέρων κατώρυξε κᾆτα ἐξέτεμεν τῆς ὠδῖνος ἐνστάσης.

ὅμοια δὲ τούτοις καὶ περὶ τῆς Ἥρας ᾄδουσιν, ἄνευ τῆς πρὸς τὸν ἄνδρα ὁμιλίας ὑπηνέμιον αὐτὴν παῖδα γεννῆσαι τὸν Ἥφαιστον, οὐ μάλα εὐτυχῆ τοῦτον, ἀλλὰ βάναυσον καὶ χαλκέα καὶ πυρίτην, ἐν καπνῷ τὸ πᾶν βιοῦντα καὶ σπινθήρων ἀνάπλεων οἷα δὴ καμινευτήν, καὶ οὐδὲ ἄρτιον τὼ πόδε· χωλευθῆναι γὰρ αὐτὸν ἀπὸ τοῦ πτώματος, ὁπότε ἐρρίφη ὑπὸ τοῦ Διὸς ἐξ οὐρανοῦ, καὶ εἴ γε μὴ οἱ Λήμνιοι καλῶς ποιοῦντες ἔτι φερόμενον αὐτὸν ὑπεδέξαντο, κἂν ἐτεθνήκει ἡμῖν ὁ Ἥφαιστος ὥσπερ ὁ Ἀστυάναξ ἀπὸ τοῦ πύργου καταπεσών. Καίτοι τὰ μὲν Ἡφαίστου μέτρια· τὸν δὲ Προμηθέα τίς οὐκ οἶδεν οἷα ἔπαθεν, διότι καθʼ ὑπερβολὴν φιλάνθρωπος ἦν; καὶ γὰρ αὖ καὶ τοῦτον εἰς τὴν Σκυθίαν ἀγαγὼν ὁ Ζεὺς ἀνεσταύρωσεν ἐπὶ τοῦ Καυκάσου, τὸν ἀετὸν αὐτῷ παρακαταστήσας τὸ ἧπαρ ὁσημέραι κολάψοντα.

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οὗτος μὲν οὖν ἐξετέλεσε τὴν καταδίκην. ἡ Ῥέα δὲ — χρὴ γὰρ ἴσως καὶ ταῦτα εἰπεῖν — πῶς οὐκ ἀσχημονεῖ καὶ δεινὰ ποιεῖ, γραῦς μὲν ἤδη καὶ ἔξωρος οὖσα καὶ τοσούτων μήτηρ θεῶν, παιδεραστοῦσα δὲ ἔτι καὶ ζηλοτυποῦσα καὶ τὸν Ἄττιν ἐπὶ τῶν λεόντων περιφέρουσα, καὶ ταῦτα μηκέτι χρήσιμον εἶναι δυνάμενον; ὥστε πῶς ἂν ἔτι μέμφοιτό τις ἢ τῇ Ἀφροδίτῃ ὅτι μοιχεύεται, ἢ τῇ Σελήνῃ πρὸς τὸν Ἐνδυμίωνα κατιούσῃ πολλάκις ἐκ μέσης τῆς ὁδοῦ;

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οὗτος μὲν οὖν ἐξετέλεσε τὴν καταδίκην. ἡ Ῥέα δέ — χρὴ γὰρ ἴσως καὶ ταῦτα εἰπεῖν — πῶς οὐκ ἀσχημονεῖ καὶ δεινὰ ποιεῖ, γραῦς μὲν ἤδη καὶ ἔξωρος οὖσα καὶ τοσούτων μήτηρ θεῶν, παιδεραστοῦσα δὲ ἔτι καὶ ζηλοτυποῦσα καὶ τὸν Ἄττιν ἐπὶ τῶν λεόντων περιφέρουσα, καὶ ταῦτα μηκέτι χρήσιμον εἶναι δυνάμενον; ὥστε πῶς ἂν ἔτι μέμφοιτό τις ἢ τῇ Ἀφροδίτῃ ὅτι μοιχεύεται, ἢ τῇ Σελήνῃ πρὸς τὸν Ἐνδυμίωνα κατιούσῃ πολλάκις ἐκ μέσης τῆς ὁδοῦ;

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φέρε δὲ ἤδη τούτων ἀφέμενοι τῶν λόγων εἰς αὐτὸν ἀνέλθωμεν τὸν οὐρανὸν ποιητικῶς ἀναπτάμενοι κατὰ τὴν αὐτὴν Ὁμήρῳ καὶ Ἡσιόδῳ ὁδὸν καὶ θεασώμεθα ὅπως διακεκόσμηται τὰ ἄνω. καὶ ὅτι μὲν χαλκοῦς ἐστιν τὰ ἔξω, καὶ πρὸ ἡμῶν τοῦ, Ὁμήρου λέγοντος ἠκούσαμεν ὑπερβάντι δὲ καὶ ἀνακύψαντι μικρὸν εἰς τὸ ἄνω καὶ ἀτεχνῶς ἐπὶ τοῦ νώτου γενομένῳ φῶς τε λαμπρότερον φαίνεται καὶ ἥλιος καθαρώτερος καὶ ἄστρα διαυγέστερα καὶ τὸ πᾶν ἡμέρα καὶ χρυσοῦν τὸ δάπεδον. εἰσιόντων δὲ πρῶτα μὲν οἰκοῦσιν αἱ Ὧραι· πυλωροῦσι γάρ· ἔπειτα δʼ ἡ Ἶρις καὶ ὁ Ἑρμῆς ὄντες ὑπηρέται καὶ ἀγγελιαφόροι τοῦ Διός, ἑξῆς δὲ τοῦ Ἡφαίστου τὸ χαλκεῖον ἀνάμεστον ἁπάσης τέχνης, μετὰ δὲ αἱ τῶν θεῶν οἰκίαι καὶ τοῦ Διὸς τὰ βασίλεια, ταῦτα πάντα περικαλλῆ τοῦ Ἡφαίστου κατασκευάσαντος.

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φέρε δὲ ἤδη τούτων ἀφέμενοι τῶν λόγων εἰς αὐτὸν ἀνέλθωμεν τὸν οὐρανὸν ποιητικῶς ἀναπτάμενοι κατὰ τὴν αὐτὴν Ὁμήρῳ καὶ Ἡσιόδῳ ὁδὸν καὶ θεασώμεθα ὅπως διακεκόσμηται τὰ ἄνω. καὶ ὅτι μὲν χαλκοῦς ἐστιν τὰ ἔξω, καὶ πρὸ ἡμῶν τοῦ Ὁμήρου λέγοντος ἠκούσαμεν· ὑπερβάντι δὲ καὶ ἀνακύψαντι μικρὸν εἰς τὸ ἄνω καὶ ἀτεχνῶς ἐπὶ τοῦ νώτου γενομένῳ φῶς τε λαμπρότερον φαίνεται καὶ ἥλιος καθαρώτερος καὶ ἄστρα διαυγέστερα καὶ τὸ πᾶν ἡμέρα καὶ χρυσοῦν τὸ δάπεδον. εἰσιόντων δὲ πρῶτα μὲν οἰκοῦσιν αἱ Ὧραι· πυλωροῦσι γάρ· ἔπειτα δʼ ἡ Ἶρις καὶ ὁ Ἑρμῆς ὄντες ὑπηρέται καὶ ἀγγελιαφόροι τοῦ Διός, ἑξῆς δὲ τοῦ Ἡφαίστου τὸ χαλκεῖον ἀνάμεστον ἁπάσης τέχνης, μετὰ δὲ αἱ τῶν θεῶν οἰκίαι καὶ τοῦ Διὸς τὰ βασίλεια, ταῦτα πάντα περικαλλῆ τοῦ Ἡφαίστου κατασκευάσαντος.

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οἱ δὲ θεοὶ πὰρ Ζηνὶ καθήμενοι — πρέπει γάρ, οἶμαι, ἄνω· ὄντα μεγαληγορεῖν — ἀποσκοποῦσιν εἰς τὴν γῆν καὶ πάντῃ περιβλέπουσιν ἐπικύπτοντες εἴ ποθεν ὄψονται πῦρ ἀναπτόμενον ἢ ἀναφερομένην κνῖσαν ἑλισσομένην περὶ καπνῷ. κἂν μὲν θύῃ τις, εὐωχοῦνται πάντες ἐπικεχηνότες τῷ καπνῷ καὶ τὸ αἷμα πίνοντες τοῖς βωμοῖς προσχεόμενον ὥσπερ αἱ μυῖαι· ἢν δὲ οἰκοσιτῶσιν, νέκταρ καὶ ἀμβροσία τὸ δεῖπνον. πάλαι μὲν οὖν καὶ ἄνθρωποι συνειστιῶντο καὶ συνέπινον αὐτοῖς, ὁ Ἰξίων καὶ ὁ Τάνταλος· ἐπεὶ δὲ ἦσαν ὑβρισταὶ καὶ λάλοι, ἐκεῖνοι μὲν ἔτι καὶ νῦν κολάζονται, ἄβατος δὲ τῷ θνητῷ γένει καὶ ἀπόρρητος ὁ οὐρανός.

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οἱ δὲ θεοὶ πὰρ Ζηνὶ καθήμενοι — πρέπει γάρ, οἶμαι, ἄνω ὄντα μεγαληγορεῖν — ἀποσκοποῦσιν εἰς τὴν γῆν καὶ πάντῃ περιβλέπουσιν ἐπικύπτοντες εἴ ποθεν ὄψονται πῦρ ἀναπτόμενον ἢ ἀναφερομένην κνῖσαν ἑλισσομένην περὶ καπνῷ. κἂν μὲν θύῃ τις, εὐωχοῦνται πάντες ἐπικεχηνότες τῷ καπνῷ καὶ τὸ αἷμα πίνοντες τοῖς βωμοῖς προσχεόμενοντοῖς βωμοῖς προσχεόμενον : a gloss ? περιχεόμενον CA, editors since Dindorf. ὥσπερ αἱ μυῖαι· ἢν δὲ οἰκοσιτῶσιν, νέκταρ καὶ ἀμβροσία τὸ δεῖπνον. πάλαι μὲν οὖν καὶ ἄνθρωποι συνειστιῶντο καὶ συνέπινον αὐτοῖς, ὁ Ἰξίων καὶ ὁ Τάνταλος· ἐπεὶ δὲ ἦσαν ὑβρισταὶ καὶ λάλοι, ἐκεῖνοι μὲν ἔτι καὶ νῦν κολάζονται, ἄβατος δὲ τῷ θνητῷ γένει καὶ ἀπόρρητος ὁ οὐρανός.

τοιοῦτος ὁ βίος τῶν θεῶν. τοιγαροῦν καὶ οἱ ἄνθρωποι συνῳδὰ τούτοις καὶ ἀκόλουθα περὶ τὰς θρησκείας ἐπιτηδεύουσιν. καὶ πρῶτον μὲν ὕλας ἀπετέμοντο καὶ ὄρη ἀνέθεσαν καὶ ὄρνεα καθιέρωσαν καὶ φυτὰ ἐπεφήμισαν ἑκάστῳ θεῷ. μετὰ δὲ νειμάμενοι κατὰ ἔθνη σέβουσι καὶ πολίτας αὐτῶν ἀποφαίνουσιν, ὁ μὲν Δελφὸς τὸν Ἀπόλλω καὶ ὁ Δήλιος, ὁ δὲ Ἀθηναῖος τὴν Ἀθηνᾶν — μαρτυρεῖται γοῦν τὴν οἰκειότητα τῷ ὀνόματι — καὶ τὴν Ἥραν ὁ Ἀργεῖος καὶ ὁ Μυγδόνιος τὴν Ῥέαν καὶ τὴν Ἀφροδίτην ὁ Πάφιος. οἱ δʼ αὖ Κρῆτες οὐ γενέσθαι παρʼ αὐτοῖς οὐδὲ τραφῆναι μόνον τὸν Δία λέγουσιν, ἀλλὰ καὶ τάφον αὐτοῦ δεικνύουσιν· καὶ ἡμεῖς ἄρα τοσοῦτον ἠπατήμεθα χρόνον οἰόμενοι τὸν Δία βροντᾶν τε καὶ ὕειν καὶ τὰ ἄλλα πάντα ἐπιτελεῖν, ὁ δὲ ἐλελήθει πάλαι τεθνεὼς παρὰ Κρησὶ τεθαμμένος.

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ἔπειτα δὲ ναοὺς ἐγείραντες ἵνα αὐτοῖς μὴ ἄοικοι μηδὲ ἀνέστιοι δῆθεν ὦσιν, εἰκόνας αὐτοῖς ἀπεικάζουσιν παρακαλέσαντες ἢ Πραξιτέλην ἢ Πολύκλειτον ἢ Φειδίαν, οἱ δὲ οὐκ οἶδʼ ὅπου ἰδόντες ἀναπλάττουσι γενειήτην μὲν τὸν Δία, παῖδα δὲ εἰς ἀεὶ τὸν Ἀπόλλωνα καὶ τὸν. Ἑρμῆν ὑπηνήτην καὶ τὸν Ποσειδῶνα κυανοχαίτην καὶ γλαυκῶπιν τὴν Ἀθηνᾶν. ὅμως δʼ οὖν οἱ παριόντες εἰς τὸν νεὼν οὔτε τὸν ἐξ Ἰνδῶν ἐλέφαντα ἔτι οἴονται ὁρᾶν οὔτε τὸ ἐκ τῆς Θρᾴκης μεταλλευθὲν χρυσίον ἀλλʼ αὐτὸν τὸν Κρόνου καὶ Ῥέας, εἰς τὴν γῆν ὑπὸ Φειδίου μετῳκισμένον καὶ τὴν Πισαίων ἐρημίαν ἐπισκοπεῖν κεκελευσμένον, ἀγαπῶντα εἰ διὰ πέντε ὅλων ἐτῶν θύσει τις αὐτῷ πάρεργον Ὀλυμπίων.

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ἔπειτα δὲ ναοὺς ἐγείραντες ἵνα αὐτοῖς μὴ ἄοικοι μηδὲ ἀνέστιοι δῆθεν ὦσιν, εἰκόνας αὐτοῖς ἀπεικάζουσιν παρακαλέσαντες ἢ Πραξιτέλην ἢ Πολύκλειτον ἢ Φειδίαν, οἱ δὲ οὐκ οἶδʼ ὅπουὅπως γ. ἰδόντες ἀναπλάττουσι γενειήτην μὲν τὸν Δία, παῖδα δὲ εἰς ἀεὶ τὸν Ἀπόλλωνα καὶ τὸν Ἑρμῆν ὑπηνήτην καὶ τὸν Ποσειδῶνα κυανοχαίτην καὶ γλαυκῶπιν τὴν Ἀθηνᾶν. ὅμως δʼ οὖν οἱ παριόντες εἰς τὸν νεὼν οὔτε τὸν ἐξ Ἰνδῶν ἐλέφαντα ἔτι οἴονται ὁρᾶν οὔτε τὸ ἐκ τῆς Θρᾴκης μεταλλευθὲν χρυσίον ἀλλʼ αὐτὸν τὸν Κρόνου καὶ Ῥέας, εἰς τὴν γῆν ὑπὸ Φειδίου μετῳκισμένον καὶ τὴν Πισαίων ἐρημίαν ἐπισκοπεῖν κεκελευσμένον, ἀγαπῶντα εἰ διὰ πέντε ὅλων ἐτῶν θύσει τις αὐτῷ πάρεργον Ὀλυμπίων.

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θέμενοι δὲ βωμοὺς καὶ προρρήσεις καὶ περιρραντήρια προσάγουσι τὰς θυσίας, βοῦν μὲν ἀροτῆρα ὁ γεωργός, ἄρνα δὲ ὁ ποιμὴν καὶ αἶγα ὁ αἰπόλος, ὁ δέ τις λιβανωτὸν ἢ πόπανον, ὁ δὲ πένης ἱλάσατο τὸν θεὸν κύσας μόνον τὴν ἑαυτοῦ δεξιάν. ἀλλʼ οἵ γε θύοντες — ἐπʼ ἐκείνους γὰρ ἐπάνειμι — στεφανώσαντες τὸ ζῷον καὶ πολύ γε πρότερον ἐξετάσαντες εἰ ἐντελὲς εἴη, ἵνα μηδὲ τῶν ἀχρήστων τι κατασφάττωσιν, προσάγουσι τῷ βωμῷ καὶ φονεύουσιν ἐν ὀφθαλμοῖς τοῦ θεοῦ γοερόν τι μυκώμενον καὶ ὡς τὸ εἰκὸς εὐφημοῦν καὶ ἡμίφωνον ἤδη τῇ θυσίᾳ ἐπαυλοῦν. τίς οὐκ ἂν εἰκάσειεν ἥδεσθαι ταῦτα ὁρῶντας τοὺς θεούς;

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θέμενοι δὲ βωμοὺς καὶ προρρήσεις καὶ περιρραντήρια προσάγουσι τὰς θυσίας, βοῦν μὲν ἀροτῆρα ὁ γεωργός, ἄρνα δὲ ὁ ποιμὴν καὶ αἶγα ὁ αἰπόλος, ὁ δέ τις λιβανωτὸν ἢ πόπανον, ὁ δὲ πένης ἱλάσατο τὸν θεὸν κύσαςκύσας Cobet : σείσας γ, φιλήσας β. μόνον τὴν ἑαυτοῦ δεξιάν.τὴν αὐτοῦ δεξιάν β. ἀλλʼ οἵ γε θύοντες — ἐπʼ ἐκείνους γὰρ ἐπάνειμι — στεφανώσαντες τὸ ζῷον καὶ πολύ γε πρότερον ἐξετάσαντες εἰ ἐντελὲς εἴη, ἵνα μηδὲ τῶν ἀχρήστων τι κατασφάττωσιν, προσάγουσι τῷ βωμῷ καὶ φονεύουσιν ἐν ὀφθαλμοῖς τοῦ θεοῦ γοερόν τι μυκώμενον καὶ ὡς τὸ εἰκὸς εὐφημοῦν καὶ ἡμίφωνον ἤδη τῇ θυσίᾳ ἐπαυλοῦν. τίς οὐκ ἂν εἰκάσειεν ἥδεσθαι ταῦτα ὁρῶντας τοὺς θεούς;

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καὶ τὸ μὲν πρόγραμμά φησι μὴ παριέναι εἰς τὸ εἴσω τῶν περιρραντηρίων ὅστις μὴ καθαρός ἐστιν τὰς χεῖρας· ὁ δὲ ἱερεὺς αὐτὸς ἕστηκεν ᾑμαγμένος καὶ ὥσπερ ὁ Κύκλωψ ἐκεῖνος ἀνατέμνων καὶ τὰ ἔγκατα ἐξαιρῶν καὶ καρδιουλκῶν καὶ τὸ αἷμα τῷ βωμῷ περιχέων καὶ τί γάρ οὐκ εὐσεβὲς ἐπιτελῶν; ἐπὶ πᾶσι δὲ πῦρ ἀνακαύσας ἐπέθηκε φέρων αὐτῇ δορᾷ τὴν αἶγα καὶ αὐτοῖς ἐρίοις τὸ πρόβατον ἡ δὲ κνῖσα θεσπέσιος καὶ ἱεροπρεπὴς χωρεῖ ἄνω καὶ εἰς αὐτὸν τὸν οὐρανὸν ἠρέμα διασκίδναται.

+

καὶ τὸ μὲν πρόγραμμά φησι μὴ παριέναι εἰς τὸ εἴσω τῶν περιρραντηρίων ὅστις μὴ καθαρός ἐστιν τὰς χεῖρας· ὁ δὲ ἱερεὺς αὐτὸς ἕστηκεν ᾑμαγμένος καὶ ὥσπερ ὁ Κύκλωψ ἐκεῖνος ἀνατέμνων καὶ τὰ ἔγκατα ἐξαιρῶν καὶ καρδιουλκῶν καὶ τὸ αἷμα τῷ βωμῷ περιχέων καὶ τί γὰρ οὐκ εὐσεβὲς ἐπιτελῶν; ἐπὶ πᾶσι δὲ πῦρ ἀνακαύσας ἐπέθηκε φέρων αὐτῇ δορᾷ τὴν αἶγα καὶ αὐτοῖς ἐρίοις τὸ πρόβατον· ἡ δὲ κνῖσα θεσπέσιος καὶ ἱεροπρεπὴς χωρεῖ ἄνω καὶ εἰς αὐτὸν τὸν οὐρανὸν ἠρέμα διασκίδναται.

ὁ μέν γε Σκύθης πάσας τὰς θυσίας ἀφεὶς καὶ ἡγησάμενος ταπεινὰς αὐτοὺς τοὺς ἀνθρώπους τῇ Ἀρτέμιδι παρίστησι καὶ οὕτως ποιῶν ἀρέσκει τὴν θεόν.

-

ταῦτα μὲν δὴ ἴσως μέτρια καὶ τὰ ὑπʼ Ἀσσυρίων γιγνόμενα καὶ ὑπὸ Φρυγῶν καὶ Λυδῶν, ἢν δʼ εἰς τὴν Αἴγυπτον ἔλθῃς, τότε δὴ τότε ὄψει πολλὰ τὰ σεμνὰ καὶ ὡς ἀληθῶς ἄξια τοῦ οὐρανοῦ, κριοπρόσωπον μὲν τὸν Δία, κυνοπρόσωπον δὲ τὸν βέλτιστον Ἑρμῆν καὶ τὸν Πᾶνα ὅλον τράγον καὶ ἶβίν τινα καὶ κροκόδειλον ἕτερον καὶ πίθηκον. εἰ δʼ ἐθέλεις καὶ ταῦτα δαήμεναι, ὄφρʼ εὖ εἰδῇς, ἀκούσῃ πολλῶν σοφιστῶν καὶ γραμματέων καὶ προφητῶν ἐξυρημένων διηγουμένων, — πρότερον δέ, φησὶν ὁ λόγος, θύρας δʼ ἐπίθεσθε βέβηλοι — ὡς ἄρα ὑπὸ τὸν πόλεμον καὶ τῶν γιγάντων τὴν ἐπανάστασιν οἱ θεοὶ φοβηθέντες ἧκον εἰς τὴν Αἴγυπτον ὡς δὴ ἐνταῦθα λησόμενοι τοὺς πολεμίους· εἶθʼ ὁ μὲν αὐτῶν ὑπέδυ τράγον, ὁ δὲ κριὸν ὑπὸ τοῦ δέους, ὁ δὲ θηρίον ἢ ὄρνεον διὸ δὴ εἰσέτι καὶ νῦν φυλάττεσθαι τὰς τότε μορφὰς τοῖς θεοῖς. ταῦτα γὰρ ἀμέλει ἐν τοῖς ἀδύτοις ἀπόκειται γραφέντα πλεῖον ἢ πρὸ ἐτῶν μυρίων.

+

ταῦτα μὲν δὴ ἴσως μέτρια καὶ τὰ ὑπʼ Ἀσσυρίων γιγνόμενα καὶ ὑπὸ Φρυγῶν καὶ Λυδῶν, ἢν δʼ εἰς τὴν Αἴγυπτον ἔλθῃς, τότε δὴ τότε ὄψει πολλὰ τὰ σεμνὰ καὶ ὡς ἀληθῶς ἄξια τοῦ οὐρανοῦ, κριοπρόσωπον μὲν τὸν Δία, κυνοπρόσωπον δὲ τὸν βέλτιστον Ἑρμῆν καὶ τὸν Πᾶνα ὅλον τράγον καὶ ἶβίν τινα καὶ κροκόδειλον ἕτερον καὶ πίθηκον. εἰ δʼ ἐθέλεις καὶ ταῦτα δαήμεναι, ὄφρʼ εὖ εἰδῇς, ἀκούσῃ πολλῶν σοφιστῶν καὶ γραμματέων καὶ προφητῶν ἐξυρημένων διηγουμένων, — πρότερον δέ, φησὶν ὁ λόγος, θύρας δʼ ἐπίθεσθε βέβηλοι — ὡς ἄρα ὑπὸ τὸν πόλεμοντῶν πολεμίων γ.  καὶ τῶν γιγάντων τὴν ἐπανάστασιν οἱ θεοὶ φοβηθέντες ἧκον εἰς τὴν Αἴγυπτον ὡς δὴ ἐνταῦθα λησόμενοι τοὺς πολεμίους· εἶθʼ ὁ μὲν αὐτῶν ὑπέδυ τράγον, ὁ δὲ κριὸν ὑπὸ τοῦ δέους, ὁ δὲ θηρίον ἢ ὄρνεον· διὸ δὴ εἰσέτι καὶ νῦν φυλάττεσθαι τὰς τότε μορφὰς τοῖς θεοῖς. ταῦτα γὰρ ἀμέλει ἐν τοῖς ἀδύτοις ἀπόκειται γραφέντα πλεῖον ἢ πρὸ ἐτῶν μυρίων.

αἱ δὲ θυσίαι καὶ παρʼ ἐκείνοις αἱ αὐταί, πλὴν ὅτι πενθοῦσι τὸ ἱερεῖον καὶ κόπτονται περιστάντες ἤδη πεφονευμένον. οἱ δὲ καὶ θάπτουσι μόνον ἀποσφάξαντες.

-

ὁ μὲν γὰρ Ἆπις, ὁ μέγιστος αὐτοῖς θεός, ἐὰν ἀποθάνῃ, τίς οὕτω περὶ πολλοῦ ποιεῖται τὴν κόμην ὅστις οὐκ ἀπεξύρησε καὶ ψιλὸν ἐπὶ τῆς κεφαλῆς τὸ πένθος ἐπεδείξατο, κἂν τὸν Νίσου ἔχῃ πλόκαμον τὸν πορφυροῦν; ἔστι δὲ ὁ Ἆπις ἐξ ἀγέλης θεός, ἐπὶ τῷ προτέρῳ χειροτονούμενος ὡς πολὺ καλλίων καὶ σεμνότερος τῶν ἰδιωτῶν Βοῶν.

+

ὁ μὲν γὰρ Ἆπις, ὁ μέγιστος αὐτοῖς θεός, ἐὰν ἀποθάνῃ, τίς οὕτω περὶ πολλοῦ ποιεῖται τὴν κόμην ὅστις οὐκ ἀπεξύρησε καὶ ψιλὸνὑψηλὸν β. ἐπὶ τῆς κεφαλῆς τὸ πένθος ἐπεδείξατο, κἂν τὸν Νίσου ἔχῃ πλόκαμον τὸν πορφυροῦν; ἔστι δὲ ὁ Ἆπις ἐξ ἀγέλης θεός, ἐπὶ τῷ προτέρῳ χειροτονούμενος ὡς πολὺ καλλίων καὶ σεμνότερος τῶν ἰδιωτῶν Βοῶν.

ταῦτα οὕτω γιγνόμενα καὶ ὑπὸ τῶν πολλῶν πιστευόμενα δεῖσθαί μοι δοκεῖ τοῦ μὲν ἐπιτιμήσοντος οὐδενός, Ἡρακλείτου δέ τινος ἢ Δημοκρίτου, τοῦ μὲν γελασομένου τὴν ἄγνοιαν αὐτῶν, τοῦ δὲ τὴν ἄνοιαν ὀδυρουμένου.

diff --git a/data/tlg0062/tlg028/__cts__.xml b/data/tlg0062/tlg028/__cts__.xml index 492b41907..933f4b316 100644 --- a/data/tlg0062/tlg028/__cts__.xml +++ b/data/tlg0062/tlg028/__cts__.xml @@ -1,11 +1,17 @@ - + Adversus indoctum et libros multos ementem - - + + Πρὸς τὸν ἀπαίδευτον καὶ πολλὰ βιβλία ὠνούμενον Lucian, Vol. 3. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1921. - - \ No newline at end of file + + + The Ignorant Book Collector + Lucian, Vol. 3. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1921. + + + + diff --git a/data/tlg0062/tlg028/tlg0062.tlg028.perseus-eng1.xml b/data/tlg0062/tlg028/tlg0062.tlg028.perseus-eng1.xml new file mode 100644 index 000000000..81a787fad --- /dev/null +++ b/data/tlg0062/tlg028/tlg0062.tlg028.perseus-eng1.xml @@ -0,0 +1,892 @@ + + + + + + +The Ignorant Book Collector +Lucian of Samosata +Austin Morris Harmon, 1878-1950 +National Endowment for the Humanities +Gregory Crane + +Gregory Crane +OCRd, tagged and added initial corrections to the text + + + +Perseus Digital Library +tlg0062.tlg001.1st1K-eng1.xml + +Available under a Creative Commons Attribution-ShareAlike4.0 International License + +2023 +Trustees of Tufts University +United States + + + + + +Lucian + + +Austin Morris Harmon + + +Lucian of Samosata + +Trustees of Tufts University +Cambridge, MA +1921 + +3 + +The Hathi Trust + + + + + +

Text encoded in accordance with the latest EpiDoc standards

+ + +

This pointer pattern extracts section.

+ + + + + +Greek +Latin + + + + + + + + +
+ +The Ignorant Book CollectorThis too is a diatribe, an excellent illustration of that sort +of diatribe which made the word to us moderns synonymous +with invective. It is far from a school exercise, but was +directed against a real person, a Syrian (§19), evidently well +enough known to Lucian’s auditors. A scholiast (probably +Bishop Arethas, who was himself a book-collector) remarks : +“If I may guess, Lucian, you asked him for the loan of a +book, and when you did not get it, requited him with this +handsome token of your esteem!” It was written after the +death of Peregrinus Proteus and during the reign of Marcus +Aurelius, about170 A.D. +

+ +Truly, what you are now doing is the reverse ot +what you are aiming to do. You expect to get a +reputation for learning by zealously buying up the +finest books, but the thing goes by opposites and in +a way becomes proof of your ignorance. Indeed, +you do not buy the finest ; you rely upon men who +bestow their praise hit-and-miss, you are a godsend to the people that tell such lies about books, +and a treasure-trove ready to hand to those who +traffic in them. Why, how can you tell what books +are old and highly valuable, and what are worthless +and simply in wretched repair

Not old, though they look old.

— unless you judge +them by the extent to which they are eaten into and +cut up, calling the book-worms into counsel to settle +the question ? As to their correctness and freedom +from mistakes, what judgement have you, and what +is it worth ? + +

+ +

+ +Yet suppose I grant you that you have selected the +very éditions de luxe that were prepared by Callinus +or by the famous Atticus with the utmost care.

Both Atticus and Callinus are mentioned again as scribes in this piece (24) ; Callinus is not elsewhere mentioned, but Atticus is supposed to be the “publisher” of the Atticiana, editions which had great repute in antiquity. It is hardly likely that he is Cicero’s friend.

+ + + + + +What good, you strange person, will it do you to own +them, when you do not understand their beauty and +will never make use of it one whit more than a blind +man would enjoy beauty in favourites? To be sure you +look at your books with your eyes open and quite as +much as you like, and you read some of them aloud +with great fluency, keeping your eyes in advance of +your lips; but I do not consider that enough, unless +you know the merits and defects of each passage in +their contents, unless you understand what every +sentence means, how to construe the words, what +expressions have been accurately turned by the +writer in accordance with the canon of good use, and +what are false, illegitimate, and counterfeit. + +

+ +

+ +Come now, do you maintain that without instruction you know as much as we? How can you, +unless, like the shepherd of old,

Hesiod : see the Theogony29 ff.

you once received a +branch of laurel from the Muses? Helicon, which the +goddesses are said to haunt, you never even heard of, +I take it, and your haunts in your boyhood were not +the same as ours. That you should even mention +the Muses is impious. They would not have shrunk +from showing themselves to a shepherd, a hardbitten, hairy man displaying rich tan on his body, +but as for the like of you—in the name of your lady +of Lebanon

Aphrodite, perhaps, or Astarte; in later times there was a notorious cult of Aphrodite on Lebanon: Eusebius, Vit. Constantini 3, 53.

dispense me for the present from giving +a full description of you in plain language !—they +would never have deigned, I am sure, to come near +you, but instead of giving you laurel they would have +scourged you with myrtle or sprays of mallow and +would have made you keep your distance from those + + + + + +regions, so as not to pollute either Olmeios or +Hippocrene, whose waters only thirsty flocks or the +clean lips of shepherds may drink.

+ +

+No matter how shameless you are and how +courageous in such matters, you would never dare to +say that you have had an education, or that you ever +troubled yourself to associate intimately with books, +or that So-and-so was your teacher and you went to +school with So-and-so. + +

+ +

+ +You expect to make up for +all that now by one single expedient—by getting +many books. On that theory, collect and keep all +those manuscripts of Demosthenes that the orator +wrote with his own hand, and those of Thucydides +that were found to have been copied, likewise by +Demosthenes, eight times over, and even all the +books that Sulla sent from Athens to Italy.

Of the copies of his own works and those of Thucydides written by Demosthenes we have no other notice; Sulla took to Italy what was reported to have been the library of Aristotle : Plut. Sulla 26.

What +would you gain by it in the way of learning, even if +you should put them under your pillow and sleep +on them or should glue them together and walk +about dressed in them? “A monkey is always a +monkey,” says the proverb, “even if he has birthtokens of gold.”

These were trinkets put in the cradle or the clothing of a child when it was abandoned, as proof of good birth and as a possible means of identification later. Hyginus (187) calls them insignia ingenwitatis.

Although you have a book in +your hand and read all the time, you do not understand a single thing that you read, but you are like +the donkey that listens to the lyre and wags his ears.

+ +

+If possessing books made their owner learned, they +would indeed be a possession of great price, and only +rich men like you would have them, since you could +buy them at auction, as it were, outbidding us poor + + + + + + +men. In that case, however, who could rival the +dealers and booksellers for learning, who possess and +sell so many books? But if you care to look into +the matter, you will see that they are not much +superior to you in that point; they are barbarous of +speech and obtuse in mind like you—just what one +would expect people to be who have no conception +of what is good and bad. Yet you have only two or +three books which they themselves have sold you, +while they handle books night and day. + +

+ +

+ +What good, +then, does it do you to buy them—unless you think +that even the book-cases are learned because they +contain so many of the works of the ancients !

+ +

+Answer me this question, if you will—or better, +as you are unable to answer, nod or shake your +head inreply. If a man who did not know how to +play the flute should buy the instrument of Timotheus +or that of Ismenias,

Famous Theban flute-players of the fourth century B.c. for Timotheus, see also Lucian’s Harmonides.

for which [smenias paid seven +talents in Corinth, would that make him able to play, +or would it do him no good to own it since he did +not know how to use it as a musician would? You +did well to shake your head. Even if he obtained the +flute of Marsyas or Olympus, he could not play without previous instruction. And what if a man should +get the bow of Heracles without being a Philoctetes +so as to be able to draw it and shoot straight ? What +do you think about him? That he would make any +showing worthy of an archer? You shake your head +at this, too. So, of course, with a man who does not +know how to steer, and one who has not practised +riding ; if the one should take the helm of a fine +vessel, finely constructed in every detail both for +beauty and for seaworthiness, and the other should + + + + +get an Arab or a “Centaur” or a “Koppa-brand,”

The “Centaur” horses probably came from Thessaly, the home of the Centaurs and a land of good horses. The “Koppa-brand” were marked ϙ, which in the alphabet of Corinth corresponded to K, and was used (on coins, for instance) as the abbreviation for Korinthos.

+each would give proof, I have no doubt, that he did +not know what to do with his property. Do you +assent to this? Take my advice, now, and assent to +this also; if an ignorant man like you should buy +many books, would he not give rise to gibes at himself for his ignorance? Why do you shrink from +assenting to this also? To do so is a clear giveaway, I maintain, and everybody who sees it at once +quotes that very obvious proverb: “What has a dog +to do with a bath ?” +

+ +

+ +Not long ago there was a rich man in Asia, both of +whose feet had been amputated in consequence of +an accident; they were frozen, I gather, when he +had to make a journey through snow. Well, this of +course was pitiable, and to remedy the mischance he +had had wooden feet made for him, which he used to +lace on, and in that way made shift to walk, leaning +upon his servants as he did so, But he did one thing +that was ridiculous: he used always to buy very +handsome sandals of the latest cut and went to the +utmost trouble in regard to them, in order that his +timber toes might be adorned with the most beautiful footwear! Now are not you doing just the same +thing? Is it not true that although you have a +crippled, fig-wood

The most worthless sort of wood.

understanding, you are buying +gilt buskins which even a normal man could hardly +get about in? + +

+ +

+ +As you have often bought Homer among your +other books, have someone take the second book of +his Iliad and read it to you. Do not bother about + + + + + +the rest of the book, for none of it applies to you ; +but he has a description of a man making a speech, +an utterly ridiculous fellow, warped and deformed +in body.

Iliad2,212.

Now then, if that man, Thersites, should +get the armour of Achilles, do you suppose that he +would thereby at once become both handsome and +strong ; that he would leap the river, redden its stream +with Trojan gore, and kill Hector—yes, and before +Hector, kill Lycaon and Asteropaeus—when he cannot even carry the “ash tree” +on his shoulders?

Cf, Iliad 19, 387 fi

+You will hardly say so. No, he would make himself +a laughing-stock, limping under the shield, falling on +his face beneath the weight of it, showing those +squint eyes of his under the helmet every time he +looked up, making the corselet buckle up with the +hump on his back, trailing the greaves on the ground +—disgracing, in short, both the maker of the arms +and their proper owner. Do not you see that the +same thing happens in your case, when the roll that +you hold in your hands is very beautiful, with a slipcover of purple vellum and a gilt knob, but in +reading it you barbarize its language, spoil its beauty +and warp its meaning? Men of learning laugh at +you, while the toadies who live with you praise you +—and they themselves for the most part turn to one +another and laugh! + +

+ +

+ +I should like to tell you of an incident that took +place at Delphi. A man of Tarentum, Evangelus +by name, a person of some distinction in Tarentum, +desired to obtain a victory in the Pythian games. As +far as the athletic competition was concerned, at the +very outset that seemed to him to be impossible, as + + + + + +he was not well endowed by nature either for +strength or for speed; but in playing the lyre and +singing he became convinced that he would win +easily, thanks to detestable fellows whom he had +about him, who applauded and shouted whenever he +made the slightest sound in striking up. So he came +to Delphi resplendent in every way; in particular, +he had provided himself with a gold-embroidered +robe and a very beautiful laurel-wreath of gold, +which for berries had emeralds as large as berries. +The lyre itself was something extraordinary for +beauty and costliness, all of pure gold, ornamented +with graven gems and many-coloured jewels, with +the Muses and Apollo and Orpheus represented +upon it in relief—a great marvel to all who saw it.

Compare the version of this story given in the Rhetorica ad Herennium 4, 47.

+ +

+ +

+ +When the day of the competition at last came, +there were three of them, and Evangelus drew +second place on the programme. So, after Thespis _ +of Thebes had made a good showing, he came in all +ablaze with gold and emeralds and beryls and sapphires. The purple of his robe also became him +well, gleaming beside the gold. With all this he +bedazzled the audience in advance and filled his +hearers with wonderful expectations; but when at +Jength he had to sing and play whether he would or +no, he struck up a discordant, jarring prelude, breaking three strings at once by coming down upon the +lyre harder than he ought, and began to sing ‘in an +unmusical, thin voice, so that a burst of laughter +came from the whole audience, and the judges of the +competition, indignant at his presumption, scourged +him and turned him out of the theatre. Then indeed + + + + +that precious simpleton

The word χρυσοῦς, applied to a person, means “simpleton” (Lapsus1). Here, of course, it also has a punning turn.

Evangelus cut a comical +figure with his tears as he was chivvied across the +stage by the scourgers, his legs all bloody from their +whips, gathering up the gems of the lyre—for they +had dropped out when it shared his flogging. + +

+ +

+ +After a moment’s delay, a man named Eumelus, +from Elis, came on, who had an old lyre, fitted with +wooden pegs, and a costume that, including the +wreath, was hardly worth ten drachmas; but as he +sang well and played skilfully, he had the best of it +and was proclaimed victor, so that he could laugh at +Evangelus for the empty display that he had made +with his lyre and his gems. Indeed, the story goes +that he said to him: “Evangelus, you wear golden +laurel, being rich; but I am poor and I wear the +laurel of Delphi! ‘However, you got at least this +much by your outfit: you are going away not only +unpitied for your defeat but hated into the bargain +because of this inartistic lavishness of yours.” There +you have your own living image in Evangelus, except +that you are not at all put out by the laughter of +the audience. 1 +

+ +

+ +It would not be out of place to tell you another +story about something that happened in Lesbos +long ago. They say that when the women of Thrace +tore Orpheus to pieces, his head and his lyre fell +into the Hebrus, and were carried out into the +Aegean Sea; and that the head floated along on the +lyre, singing a dirge (so the story goes) over Orpheus, + + + + +while the lyre itself gave out sweet sounds as the +winds struck the strings. In that manner they came +ashore at Lesbos to the sound of music, and the +people there took them up, burying the head where +their temple of Dionysus now stands and hanging +up the lyre in the temple of Apollo, where it was +long preserved. + +

+ +

+ +In after time, however, Neanthus, +the son of Pittacus the tyrant, heard how the lyre +charmed animals and plants and stones, and made +music even after the death of Orpheus without anyone’s touching it; so he fell in love with the thing, +‘tampered with the priest, and by means of a generous +bribe prevailed upon him to substitute another similar +lyre, and give him the one of Orpheus. After +securing it, he did not think it safe to play it in the +city by day, but went out into the suburbs at night +with it under his cloak, and then, taking it in hand, +struck and jangled the strings, untrained and unmusical +lad that he was, expecting that under his touch the +lyre would make wonderful music with which he +could charm and enchant everybody, and indeed that +he would become immortal, inheriting the musical +genius of Orpheus. At length the dogs (there were +many of them there), brought together by the noise, +tore him to pieces; so his fate, at least, was like +that of Orpheus, and only the dogs answered his +call. By that it became very apparent that it was +not the lyre which had wrought the spell, but the +skill and the singing of Orpheus, the only distinctive +gifts that he had from his mother; while the lyre +was just a piece of property, no better than any +other stringed instrument. + + +

+ +

+But why do I talk to you of Orpheus and Neanthus, when even in our own time there was and still +is, I think, a man who paid three thousand drachmas +for the earthenware lamp of Epictetus the Stoic: +He thought, I suppose, that if he should read by — +that lamp at night, he would forthwith acquire the +wisdom of Epictetus in his dreams and would be just +like that marvellous old man. + +

+ +

+And only a day or +two ago another man paid a talent for the staff which +Proteus the Cynic laid aside before leaping into the +fire ;

Peregrinus ; nicknamed Proteus because he changed his faith so readily. The story of his life and his voluntary death at Olympia is related in Lucian’s Peregrinus.

and he keeps this treasure and displays it just +as the Tegeans do the skin of the Calydonian boar, +the Thebans the bones of Geryon, and the Memphites the tresses of Isis. Yet the original owner +of this marvellous possession surpassed even you +yourself in ignorance and indecency. You see what +a wretched state the collector is in: in all conscience +he needs a staff—on his pate. + +

+ +

+ +They say that Dionysius

The Elder, Tyrant of Syracuse (431-367 B.C.).

used to write tragedy in +a very feeble and ridiculous style, so that Philoxenus

A contemporary poet,

+was often thrown into the quarries on account of it, +not being able to control his laughter. Well, when +he discovered that he was being laughed at, he took +great pains to procure the wax-tablets on which +Aeschylus used to write, thinking that he too would +be inspired and possessed with divine frenzy in virtue +of the tablets. But for all that, what he wrote on +those very tablets was far more ridiculous than what +he had written before : for example, + +Doris, the wife of Dionysius, +Is dead— + + + + + + + + + +and again, +Alackaday, a right good wife I’ve lost! + +—for that came from the tablet ; and so did this: +'Tis of themselves alone that fools make sport.

The few extant fragments of Dionysius’ plays are given by Nauck, rag. Graec. Fragm. pp. 793-796. Tzetzes (Chil. 5, 180) says that he repeatedly took second and third place in the competitions at Athens, and first with the ansom of Hector. Amusing examples of his frigidity are given by Athenaeus (iii. p. 98 D).

+The last line Dionysius might have addressed to +you with especial fitness, and those tablets of his +should have been gilded for it. + +

+ +

+ For what expectation do you base upon your books that you are +always unrolling them and rolling them up, glueing +them, trimming them, smearing them with saffron and +oil of cedar, putting slip-covers on them, and fitting +them with knobs, just as if you were going to derive +some profit from them? Ah yes, already you have +been improved beyond measure by their purchase, +when you talk as you do—but no, you are more dumb +than any fish !—and live in a way that cannot even +be mentioned with decency, and have incurred everybody’s savage hatred? as the phrase goes, for your +beastliness! If books made men like that, they +ought to be given as wide a berth as possible. + +

+ +

+ +Two +things can be acquired from the ancients, the ability +to speak and to act as one ought, by emulating the +best models and shunning the worst; and when a +man clearly fails to benefit from them either in the +one way or in the other, what else is he doing but +buying haunts for mice and lodgings for worms, and +excuses to thrash his servants for negligence? +

+ +

+ +Furthermore, would it not be discreditable if someone, on seeing you with a book in your hand(youalways + + + + + +have one, no matter what), should ask what orator +or historian or poet it was by, and you, knowing from +the title, should easily answer that question; and if +then—for such topics often spin themselves out to +some length in conversation—he should either commend or criticise something in its contents, and you +should be at a loss and have nothing to say? Would +you not then pray for the earth to open and swallow +you for getting yourself into trouble like Bellerophon +by carrying your book about?

The letter that Bellerophon carried to the King of Lycia contained a request that he be put to death : Iliad 6, 155-195.

+ +

+ +

+ +When Demetrius, the Cynic, while in Corinth, saw +an ignorant fellow reading a beautiful book (it was +the Bacchae of Euripides, I dare say, and he was at +the place where the messenger reports the fate of +Pentheus and the deed of Agave),

1041 ff.

he snatched it +away and tore it up, saying: “It is better for +Pentheus to be torn to tatters by me once for all +than by you repeatedly.”

+ +

+Though I am continually asking myself the +question, I have never yet been able to discover why +you have shown so much zeal in the purchase of +books. Nobody who knows you in the least would +think that you do it on account of their helpfulness +or use, any more than a bald man would buy a comb, +or a blind man a mirror, or a deaf-mute a flute-player, +or an eunuch a concubine, or a landsman an oar, or a +seaman a plough. But perhaps you regard the matter +as a display of wealth and wish to show everyone +that out of your vast surplus you spepd money even +for things of no use to you? Come now, as far as I +know—and I too am a Syrian

The implication is: “And therefore ought to know about your circumstances, if anyone knows.”

—if you had not + + + + + + +smuggled yourself into that old man’s will with all +speed, you would be starving to death by now, and +would be putting up your books at auction! + +

+ +

+ +The +only remaining reason is that you have been convinced by your toadies that you are not only handsome and charming but a scholar and an orator and +a writer without peer, and you buy the books to +prove their praises true. They say that you hold +forth to them at dinner, and that they, like stranded +frogs, make a clamour because they are thirsty, or +else they get nothing to drink if they do not burst +themselves shouting.

+ +

+To be sure, you are somehow very easy to lead by +the nose, and believe them in everything ; for once +you were even persuaded that you resembled a +certain royal person in looks, like the false Alexander, the false Philip (the fuller), the false Nero in +our grandfathers’ time, and whoever else has been +put down under the title “false.”

Balas, in the second century B.c., claimed to be the brother of Antiochus V. Eupator on account of a strong resemblance in looks, and took the name of Alexander. At about the same time, after the defeat of Perses, Andriscus of Adramyttium, a fuller, claimed the name of Philip. The false Nero cropped up some twenty years after Nero’s death, and probably in the East, as he had strong support from the Parthians, who refused to surrender him to Rome.

+ +

+ +

+ +And what +wonder that you, a silly, ignorant fellow, were thus +imposed upon and appeared in public holding your +head high and imitating the gait and dress and +glance of the man whom you delighted to make +yourself resemble ? Even Pyrrhus of Epirus, a marvellous man in other ways, was once, they say, so +spoiled by toadies after the self-same fashion that he +believed he was like the famous Alexander. Yet (to +borrow a phrase from the musicians) the discrepancy + + + + +was a matter of two octaves; for I have seen the +portrait of Pyrrhus. But in spite of that he had +acquired the conviction that he was a perfect replica +of Alexander’s beauty. To be sure, I have been uncomplimentary to Pyrrhus in comparing you with him +in this matter, but what followed would be quite in +character with you. When Pyrrhus was in this state +of mind and had this conviction about himself, everyone without exception concurred with him and +humoured him until an old foreign woman in Larissa +told him the truth and cured him of drivelling. +Pyrrhus showed her portraits of Philip, Perdiccas, +Alexander, Cassander and other kings, and asked her +whom he resembled, quite certain that she would fix +upon Alexander ; but, after delaying a good while, +she said, “Batrachion, the cook’: and as a matter +of fact there was in Larissa a cook called Batrachion +who resembled Pyrrhus. + +

+ +

+ +As for you, I cannot say which of the profligates +that hang about the actors in the pantomimes you +resemble; I do know very well, however, that +everyone thinks you are still downright daft over +that likeness. It is no wonder, then, since you are +such a failure at likenesses, that you want to make +yourself resemble men of learning, believing those +who praise you so.

+ +

+But why do I talk beside the point? The reason +for your craze about books is patent, even if I in my +blindness failed to see it long ago. It is a bright +idea on your part (you think so, anyhow), and.you +base no slight expectations upon the thing in case +the emperor, who is a scholar and holds learning +in especial esteem, should find out about it; if he +should hear that you are buying books and making + + + +a large collection, you think you will soon get all you +want from him. + +

+ +

+ +But do you suppose, you rotter, +that he is so steeped in mandragora as to hear that +and yet not know how you pass your time during the +day, what your drinking bouts are like, how you +spend your nights, and in whose company? Do not +you know that a monarch has many eyes and ears? +And your doings are so conspicuous that even the +blind and the deaf may know of them; for if you +but speak, if you but bathe in public—or, if you +choose, don’t even do that—if your servants but +bathe in public, do you not think that all your +nocturnal arcana will be known at once? Answer +me this question: if Bassus, that literary man who +belonged to your following, or Battalus the fluteplayer, or the cinaedus Hemitheon of Sybaris, +who wrote those wonderful regulations for you, +which say that you must use cosmetics and depilatories and so forth—if one of those fellows should +to-day walk about with a lion’s skin on his back and +a club in his hand, what do you suppose those who +saw him would think? That he was Heracles? Not +unless they were gravel-blind; for there are a +thousand things in their appearance that would give +the lie to their costume; the gait, the glance, the +voice, the thin neck, the white lead and mastich and +rouge that you beautify yourselves with ; in short, to +quote the proverb, it would be easier to conceal five +elephants under your arm than a single cinaedus. +Then if the lion’s skin would not have hidden such +as they, do you suppose that you will be undetected + + + +behind a book? Impossible: the other earmarks of +your sort will betray and reveal you. +

+ +

+ +You are completely unaware, it seems to me, that +good expectations are not to be sought from the +booksellers but derived from one’s self and one’s +daily life. Do you expect to find public advocates +and character-witnesses in the scribes Atticus and +Callinus? No: you will find them heartless fellows, +bent upon ruining you, if the gods so will it, and +reducing you to the uttermost depths of poverty. +Even now you ought to come to your senses, sell +these books to some learned man, and your new +house along with them, and then pay the slave +dealers at least a part of the large sums you owe +them. +

+ +

+For mark this, you have had a tremendous passion +for two things, the acquisition of expensive books +and the purchase of well-grown, vigorous slaves, and +you are showing great zeal and persistence in the +thing; but being poor, you cannot adequately +manage both. See now what a precious thing +advice is! I urge you to drop what does not +concern you, cultivate your other weakness, and +buy those menials of yours, so that your household +may not be depleted and you may not for that +reason have to send out for free men, who, if they +do not get all they want, can safely go away and +tell what you do after your wine. For instance, only +the other day a vile fellow told a most disgraceful +story about you when he came away, and even +showed marks. I can prove by those who were there +at the time that I was indignant and came near +giving him a thrashing in my anger on your behalf, + + + +especially when he called upon one after another to +corroborate his evidence and they all told the same +story. In view of this, my friend, husband and save +your money so that you may be able to misconduct +yourself at home in great security; for who could +persuade you now to change your ways? When a +dog has once learned to gnaw leather, he cannot +stop.

Cf. ut canis a corio nunquam absterrebitur uncto.Horace, Satires, ii. 5,83.

+ +

+ +

+ +The other way is easier, not to buy books any +longer. You are well enough educated ; you have +learning to spare ; you have all the works of antiquity +almost at the tip of your tongue; you know not only +all history but all the arts of literary composition, its +merits and defects, and how to use an Attic vocabulary ; your many books have made you wondrous +wise, consummate in learning. There is no reason +why I should not have my fun with you, since you +like to be gulled! + +

+ +

+ +As you have so many books, I should like to ask +you what you like best to read ? Plato? Antisthenes? +Archilochus ? Hipponax? Or do you scorn them and +incline to occupy yourself with the orators? Tell +me, do you read the speech of Aeschines against +Timarchus? No doubt you know it all and understand everything in it, but have you dipped into +Aristophanes and Eupolis? Have you read the +Baptae, the whole play?

The Baptae of Eupolie appears to have been a satire upon the devotees of Cotys (Cotytto), a Thracian goddess worshipped with orgiastic rites.

Then did it have no +effect upon you, and did you not blush when you saw +the point of it? Indeed, a man may well wonder +above all what the state of your soul is when you + + + + + + +lay hold of your books, and of your hands when you +open them. When do you do your reading? In the +daytime ? Nobody ever saw you doing it. - At night, +then? When you have already given instructions +to your henchmen, or before you have talked with +them? Come, in the name of Cotys, never again +dare to do such a thing. + +

+ +

+ +Leave the books alone +and attend to your own affairs exclusively. Yet you +ought not to do that, either; you ought to be put +to shame by Phaedra in Euripides, who is indignant +at women and says: + + + + They shudder not at their accomplice, night, + Nor chamber-walls, for fear they find a voice. + +Hippolytus417 f. + + + + + +But if you have made up your mind to cleave to +the same infirmity at all costs, go ahead: buy books, +keep them at home under lock and key, and enjoy +the fame of your treasures—that is enough for you. +But never lay hands on them or read them or sully +with your tongue the prose and poetry of the +ancients, that has done you no harm.

+ +

+ +I know that in all this I am wasting words, and, as +the proverb has it, trying to scrub an Ethiop white. +You will buy them and make no use of them and +get yourself laughed at by men of learning who are +satisfied with the gain that they derive, not from the +beauty of books or their expensiveness, but from the +language and thought of their author. + +

+ +

+ +You expect +to palliate and conceal your ignorance by getting +a reputation for this, and to daze people by the +number of your books, unaware that you are doing +the same as the most ignorant physicians, who get +themselves ivory pill-boxes and silver cupping-glasses +and gold-inlaid scalpels ; when the time comes to use + + + + + +them, however, they do not know how to handle +them, but someone who has studied his profession +comes upon the scene with a knife that is thoroughly +sharp, though covered with rust, and frees the patient +from his pain. But let me compare your case with +something still more comical. Consider the barbers +and you will observe that the master-craftsmen +among them have only a razor and a pair of shears +and a suitable mirror, while the unskilled, amateurish +fellows put on view a multitude of shears and huge +mirrors ; but for all that, they cannot keep their +ignorance from being found out. In fact, what +happens to them is as comical as can be—people +have their hair cut next door and then go to +their mirrors to brush it. + +

+ +

+ +So it is with you: you +might, to be sure, lend your books to someone else +who wants them, but you cannot use them yourself. +But you never lent a book to anyone; you act like +the dog in the manger, who neither eats the grain +herself nor lets the horse eat it, who can.

+ +

+I give myself the liberty of saying this much to +you for the present, just about your books ; about +your other detestable and ignominions conduct you +shall often be told in future. + +

+ + diff --git a/data/tlg0062/tlg028/tlg0062.tlg028.perseus-grc2.xml b/data/tlg0062/tlg028/tlg0062.tlg028.perseus-grc2.xml index 8833f711b..066c9a224 100644 --- a/data/tlg0062/tlg028/tlg0062.tlg028.perseus-grc2.xml +++ b/data/tlg0062/tlg028/tlg0062.tlg028.perseus-grc2.xml @@ -7,17 +7,19 @@ Πρὸς τὸν ἀπαίδευτον καὶ πολλὰ βιβλία ὠνούμενον Lucian -A. M. Harmon +Austin Morris Harmon, 1878-1950 Perseus Project, Tufts University Gregory Crane Prepared under the supervision of Bridget Almas Lisa Cerrato +Gregory Crane Rashmi Singhal The National Endowment for the Humanities +Harvard Library Arcadia Fund Google Digital Humanities Awards Program @@ -31,14 +33,14 @@ Available under a Creative Commons Attribution-ShareAlike 4.0 International License - + Lucian Lucian - A. M. Harmon + Austin Morris Harmon, 1878-1950 London William Heinemann Ltd. @@ -53,21 +55,21 @@ - +

optical character recognition

 - +

This pointer pattern extracts section.

 - + Greek @@ -77,86 +79,86 @@ EpiDoc and CTS conversion and other cleanup - +
-

καὶ μὴν ἐναντίον ἐστὶν οὗ ἐθέλεις ὃ νῦν ποιεῖς. οἴει μὲν γὰρ ἐν παιδείᾳ καὶ αὐτὸς εἶναί τις δόξειν σπουδῇ συνωνούμενος τὰ κάλλιστα τῶν βιβλίων· τὸ δέ σοι περὶ τὰ κάτω χωρεῖ, καὶ ἔλεγχος γίγνεται τῆς ἀπαιδευσίας πως τοῦτο. μάλιστα δὲ οὐδὲ τὰ κάλλιστα ὠνῇ, ἀλλὰ πιστεύεις τοῖς ὡς ἔτυχεν ἐπαινοῦσι καὶ ἕρμαιον εἶ τῶν τὰ τοιαῦτα ἐπιψευδομένων τοῖς βιβλίοις καὶ θησαυρὸς ἕτοιμος τοῖς καπήλοις αὐτῶν. ἢ πόθεν γάρ σοι διαγνῶναι δυνατόν, τίνα μὲν παλαιὰ καὶ πολλοῦ ἄξια, τίνα δὲ φαῦλα καὶ ἄλλως σαπρά, εἰ μὴ τῷ διαβεβρῶσθαι καὶ κατακεκόφθαι αὐτὰ τεκμαίροιο καὶ συμβούλους τοὺς σέας ἐπὶ τὴν ἐξέτασιν παραλαμβάνοις; ἐπεὶ τοῦ ἀκριβοῦς ἢ ἀσφαλοῦς ἐν αὐτοῖς τίς ἢ ποία διάγνωσις;

+

καὶ μὴν ἐναντίον ἐστὶν οὗ ἐθέλεις ὃ νῦν ποιεῖς. οἴει μὲν γὰρ ἐν παιδείᾳ καὶ αὐτὸς εἶναί τις δόξειν σπουδῇ συνωνούμενος τὰ κάλλιστα τῶν βιβλίων· τὸ δέ σοι περὶ τὰ κάτω χωρεῖ, καὶ ἔλεγχος γίγνεται τῆς ἀπαιδευσίας πως τοῦτο. μάλιστα δὲ οὐδὲ τὰ κάλλιστα ὠνῇ, ἀλλὰ πιστεύεις τοῖς ὡς ἔτυχεν ἐπαινοῦσι καὶ ἕρμαιον εἶ τῶν τὰ τοιαῦτα ἐπιψευδομένων τοῖς βιβλίοις καὶ θησαυρὸς ἕτοιμος τοῖς καπήλοις αὐτῶν. ἢ πόθεν γάρ σοι διαγνῶναι δυνατόν, τίνα μὲν παλαιὰ καὶ πολλοῦ ἄξια, τίνα δὲ φαῦλα καὶ ἄλλως σαπρά, εἰ μὴ τῷ διαβεβρῶσθαι καὶ κατακεκόφθαι αὐτὰ τεκμαίροιο καὶ συμβούλους τοὺς σέας ἐπὶ τὴν ἐξέτασιν παραλαμβάνοις;παραλαμβάνοις Guyet : παραλαμβάνεις MSS. ἐπεὶ τοῦ ἀκριβοῦς ἢ ἀσφαλοῦς ἐν αὐτοῖς τίς ἢ ποία διάγνωσις;

-

ἵνα δέ σοι δῶ αὐτὰ ἐκεῖνα κεκρικέναι, ὅσα ὁ Καλλῖνος εἰς κάλλος ἢ ὁ ἀοίδιμος Ἀττικὸς σὺν ἐπιμελείᾳ τῇ πάσῃ ἔγραψαν, σοὶ τί ὄφελος, ὦ θαυμάσιε, τοῦ κτήματος οὔτε εἰδότι τὸ κάλλος αὐτῶν οὔτε χρησομένῳ ποτὲ οὐδὲν μᾶλλον ἢ τυφλὸς ἄν τις ἀπολαύσειε κάλλους παιδικῶν; σὺ δὲ ἀνεῳγμένοις μὲν τοῖς ὀφθαλμοῖς ὁρᾷς τὰ βιβλία, καὶ νὴ Δία κατακόρως, καὶ ἀναγιγνώσκεις ἔνια πάνυ ἐπιτρέχων, φθάνοντος τοῦ ὀφθαλμοῦ τὸ στόμα· οὐδέπω δὲ τοῦτό μοι ἱκανόν, ἢν μὴ εἰδῇς τὴν ἀρετὴν καὶ κακίαν ἑκάστου τῶν ἐγγεγραμμένων καὶ συνίῃς ὅστις μὲν ὁ νοῦς σύμπασιν, τίς δὲ ἡ τάξις τῶν ὀνομάτων, ὅσα τε πρὸς τὸν ὀρθὸν κανόνα τῷ συγγραφεῖ ἀπηκρίβωται καὶ ὅσα κίβδηλα καὶ νόθα καὶ παρακεκομμένα.

+

ἵνα δέ σοι δῶ αὐτὰ ἐκεῖνα κεκρικέναι, ὅσα ὁ Καλλῖνος εἰς κάλλος ἢ ὁ ἀοίδιμος Ἀττικὸς σὺν ἐπιμελείᾳ τῇ πάσῃ ἔγραψαν,ἔγραψαν Herwerden: γράψαιεν MSS. σοὶ τί ὄφελος, ὦ θαυμάσιε, τοῦ κτήματος οὔτε εἰδότι τὸ κάλλος αὐτῶν οὔτε χρησομένῳ ποτὲ οὐδὲν μᾶλλον ἢ τυφλὸς ἄν τις ἀπολαύσειε κάλλους παιδικῶν; σὺ δὲ ἀνεῳγμένοις μὲν τοῖς ὀφθαλμοῖς ὁρᾷς τὰ βιβλία, καὶ νὴ Δία κατακόρως, καὶ ἀναγιγνώσκεις ἔνια πάνυ ἐπιτρέχων, φθάνοντος τοῦ ὀφθαλμοῦ τὸ στόμα· οὐδέπω δὲ τοῦτό μοι ἱκανόν, ἢν μὴ εἰδῇς τὴν ἀρετὴν καὶ κακίαν ἑκάστου τῶν ἐγγεγραμμένων καὶ συνίῃς ὅστις μὲν ὁ νοῦς σύμπασιν, τίς δὲ ἡ τάξις τῶν ὀνομάτων, ὅσα τε πρὸς τὸν ὀρθὸν κανόνα τῷ συγγραφεῖ ἀπηκρίβωται καὶ ὅσα κίβδηλα καὶ νόθα καὶ παρακεκομμένα.

-

τί οὖν; φὴς καὶ ταὐτὰ μὴ μαθὼν ἡμῖν εἰδέναι; πόθεν, εἰ μή ποτε παρὰ τῶν Μουσῶν κλῶνα δάφνης καθάπερ ὁ ποιμὴν ἐκεῖνος λαβών; Ἑλικῶνα μὲν γάρ, ἵνα διατρίβειν αἱ θεαὶ λέγονται, οὐδὲ ἀκήκοας οἶμαί ποτε, οὐδὲ τὰς αὐτὰς διατριβὰς ἡμῖν ἐν παισὶν ἐποιοῦ· σοὶ καὶ μεμνῆσθαι Μουσῶν ἀνόσιον. ἐκεῖναι γὰρ ποιμένι μὲν οὐκ ἂν ὤκνησαν φανῆναι σκληρῷ ἀνδρὶ καὶ δασεῖ καὶ πολὺν τὸν ἥλιον ἐπὶ τῷ σώματι ἐμφαίνοντι, οἵῳ δὲ σοὶ — καί μοι πρὸς τῆς Λιβανίτιδος ἄφες ἐν τῷ παρόντι τὸ μὴ σύμπαντα σαφῶς εἰπεῖν — οὐδὲ ἐγγὺς γενέσθαι ποτʼ ἂν εὖ οἶδʼ ὅτι ἠξίωσαν, ἀλλʼ ἀντὶ τῆς δάφνης μυρρίνῃ ἂν ἢ καὶ μαλάχης φύλλοις μαστιγοῦσαι ἀπήλλαξαν ἂν τῶν τοιούτων, ὡς μὴ μιᾶναι μήτε τὸν Ὀλμειὸν μήτε τὴν τοῦ Ἵππου κρήνην, ἅπερ ἢ ποιμνίοις διψῶσιν ἢ ποιμένων στόμασι καθαροῖς πότιμα.

+

τί οὖν; φὴς καὶ ταὐτὰταὐτὰ Naber: ταῦτα MSS. μὴ μαθὼν ἡμῖν εἰδέναι; πόθεν, εἰ μή ποτε παρὰ τῶν Μουσῶν κλῶνα δάφνης καθάπερ ὁ ποιμὴν ἐκεῖνος λαβών; Ἑλικῶνα μὲν γάρ, ἵνα διατρίβειν αἱ θεαὶ λέγονται, οὐδὲ ἀκήκοας οἶμαί ποτε, οὐδὲ τὰς αὐτὰςτὰς αὐτὰς Marcilius: τοιαύτας MSS. διατριβὰς ἡμῖν ἐν παισὶν ἐποιοῦ· σοὶ καὶ μεμνῆσθαι Μουσῶν ἀνόσιον. ἐκεῖναι γὰρ ποιμένι μὲν οὐκ ἂν ὤκνησαν φανῆναι σκληρῷ ἀνδρὶ καὶ δασεῖ καὶ πολὺν τὸν ἥλιον ἐπὶ τῷ σώματι ἐμφαίνοντι, οἵῳ δὲ σοί — καί μοι πρὸς τῆς Λιβανίτιδος ἄφες ἐν τῷ παρόντι τὸ μὴ σύμπαντα σαφῶς εἰπεῖν — οὐδὲ ἐγγὺς γενέσθαι ποτʼ ἂν εὖ οἶδʼ ὅτι ἠξίωσαν, ἀλλʼ ἀντὶ τῆς δάφνης μυρρίνῃ ἂν ἢ καὶ μαλάχης φύλλοις μαστιγοῦσαι ἀπήλλαξαν ἂν τῶν τοιούτων, ὡς μὴ μιᾶναι μήτε τὸν Ὀλμειὸν μήτε τὴν τοῦ Ἵππου κρήνην, ἅπερ ἢ ποιμνίοις διψῶσιν ἢ ποιμένων στόμασι καθαροῖς πότιμα.

καίτοι οὐδέ, εἰ καὶ πάνυ ἀναίσχυντος εἶ καὶ ἀνδρεῖος τὰ τοιαῦτα, τολμήσειας ἄν ποτε εἰπεῖν ὡς ἐπαιδεύθης ἢ ἐμέλησέ σοι πώποτε τῆς ἐν χρῷ πρὸς τὰ βιβλία συνουσίας ἢ ὡς διδάσκαλός σοι ὁ δεῖνα ἢ τῷ δεῖνι συνεφοίτας.

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ἀλλʼ ἑνὶ τούτῳ μόνῳ πάντα ἐκεῖνα ἀναδραμεῖσθαι νῦν ἐλπίζεις, τῷ κτᾶσθαι πολλὰ βιβλία. κατὰ δὴ ταῦτα, ἐκεῖνα ἔχε συλλαβὼν τὰ τοῦ Δημοσθένους ὅσα τῇ χειρὶ τῇ αὑτοῦ ὁ ῥήτωρ ἔγραψε, καὶ τὰ τοῦ Θουκυδίδου ὅσα παρὰ τοῦ Δημοσθένους καὶ αὐτὰ ὀκτάκις μεταγεγραμμένα εὑρέθη, καὶ ὅλως ἅπαντα ἐκεῖνα ὅσα ὁ Σύλλας Ἀθήνηθεν εἰς Ἰταλίαν ἐξέπεμψε· τί ἂν πλέον ἐκ τούτου εἰς παιδείαν κτήσαιο, κἂν ὑποβαλόμενος αὐτὰ ἐπικαθεύδῃς ἢ συγκολλήσας καὶ περιβαλόμενος περινοστῇς; πίθηκος γὰρ ὁ πίθηκος, ἡ παροιμία φησί, κἂν χρύσεα ἔχῃ σύμβολα. καὶ σὺ τοίνυν βιβλίον μὲν ἔχεις ἐν τῇ χειρὶ καὶ ἀναγιγνώσκεις ἀεί, τῶν δὲ ἀναγιγνωσκομένων οἶσθα οὐδέν, ἀλλʼ ὄνος λύρας ἀκούεις κινῶν τὰ ὦτα.

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ὡς εἴ γε τὸ κεκτῆσθαι τὰ βιβλία καὶ πεπαιδευμένον ἀπέφαινε τὸν ἔχοντα, πολλοῦ ἂν ὡς ἀληθῶς τὸ κτῆμα ἦν ἄξιον καὶ μόνων ὑμῶν τῶν πλουσίων, εἰ ὥσπερ ἐξ ἀγορᾶς ἦν πριάσθαι τοὺς πένητας ἡμᾶς ὑπερβάλλοντας. τίς δὲ τοῖς ἐμπόροις καὶ τοῖς βιβλιοκαπήλοις ἤρισεν ἂν περὶ παιδείας τοσαῦτα βιβλία ἔχουσι καὶ πωλοῦσιν; ἀλλʼ εἴ γε διελέγχειν ἐθέλεις, ὄψει μηδʼ ἐκείνους πολύ σου τὰ εἰς παιδείαν ἀμείνους; ἀλλὰ βαρβάρους μὲν τὴν φωνὴν ὥσπερ σύ, ἀξυνέτους δὲ τῇ γνώσει, οἵους εἰκὸς εἶναι τοὺς μηδὲν τῶν καλῶν καὶ αἰσχρῶν καθεωρακότας. καίτοι σὺ μὲν δύο ἢ τρία παρʼ αὐτῶν ἐκείνων πριάμενος ἔχεις, οἱ δὲ νύκτωρ καὶ μεθʼ ἡμέραν διὰ χειρὸς ἔχουσιν αὐτά.

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ἀλλʼ ἑνὶ τούτῳ μόνῳ πάντα ἐκεῖνα ἀναδραμεῖσθαι νῦν ἐλπίζεις, τῷ κτᾶσθαι πολλὰ βιβλία. κατὰ δὴ ταῦτα, ἐκεῖνα ἔχε συλλαβὼν τὰ τοῦ Δημοσθένους ὅσα τῇ χειρὶ τῇ αὑτοῦ ὁ ῥήτωρ ἔγραψε, καὶ τὰ τοῦ Θουκυδίδου ὅσα παρὰ τοῦ Δημοσθένους καὶ αὐτὰ ὀκτάκις μεταγεγραμμένα εὑρέθη, καὶ ὅλωςεὑρέθη, καὶ ὅλως Harmon: εὑρέθη καλῶς MSS.; εὑρέθη καλῶς, καὶ Bekker, Dindorf. ἅπαντα ἐκεῖνα ὅσα ὁ Σύλλας Ἀθήνηθεν εἰς Ἰταλίαν ἐξέπεμψε· τί ἂν πλέον ἐκ τούτου εἰς παιδείαν κτήσαιο, κἂν ὑποβαλόμενος αὐτὰ ἐπικαθεύδῃς ἢ συγκολλήσας καὶ περιβαλόμενος περινοστῇς; πίθηκος γὰρ ὁ πίθηκος, ἡ παροιμία φησί, κἂν χρύσεα ἔχῃ σύμβολα. καὶ σὺ τοίνυν βιβλίον μὲν ἔχεις ἐν τῇ χειρὶ καὶ ἀναγιγνώσκεις ἀεί, τῶν δὲ ἀναγιγνωσκομένων οἶσθα οὐδέν, ἀλλʼ ὄνος λύρας ἀκούεις κινῶν τὰ ὦτα.

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ὡς εἴ γε τὸ κεκτῆσθαι τὰ βιβλία καὶ πεπαιδευμένον ἀπέφαινε τὸν ἔχοντα, πολλοῦ ἂν ὡς ἀληθῶς τὸ κτῆμα ἦν ἄξιον καὶ μόνων ὑμῶν τῶν πλουσίων, εἰ ὥσπερ ἐξ ἀγορᾶς ἦν πριάσθαι τοὺς πένητας ἡμᾶς ὑπερβάλλοντας. τίς δὲ τοῖς ἐμπόροις καὶ τοῖς βιβλιοκαπήλοις ἤρισεν ἂν περὶ παιδείας τοσαῦτα βιβλία ἔχουσι καὶ πωλοῦσιν, ἀλλʼ εἴ γε διελέγχειν ἐθέλεις, ὄψει μηδʼ ἐκείνους πολύ σου τὰ εἰς παιδείαν ἀμείνους, ἀλλὰ βαρβάρους μὲν τὴν φωνὴν ὥσπερ σύ, ἀξυνέτους δὲ τῇ γνώσει, οἵους εἰκὸς εἶναι τοὺς μηδὲν τῶν καλῶν καὶ αἰσχρῶν καθεωρακότας. καίτοι σὺ μὲν δύο ἢ τρία παρʼ αὐτῶν ἐκείνων πριάμενος ἔχεις, οἱ δὲ νύκτωρ καὶ μεθʼ ἡμέραν διὰ χειρὸς ἔχουσιν αὐτά.

τίνος οὖν ἀγαθοῦ ὠνῇ ταῦτα, εἰ μὴ καὶ τὰς ἀποθήκας αὐτὰς τῶν βιβλίων ἡγῇ πεπαιδεῦσθαι τοσαῦτα περιεχούσας παλαιῶν ἀνδρῶν συγγράμματα;

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καί μοι, εἰ δοκεῖ, ἀπόκριναι· μᾶλλον δέ, ἐπεὶ τοῦτό σοι ἀδύνατον, ἐπίνευσον γοῦν ἢ ἀνάνευσον πρὸς τὰ ἐρωτώμενα. εἴ τις αὐλεῖν μὴ ἐπιστάμενος κτήσαιτο τοὺς Τιμοθέου αὐλοὺς ἢ τοὺς Ἰσμηνίου, οὓς ἑπτὰ ταλάντων ὁ Ἰσμηνίας ἐν Κορίνθῳ ἐπρίατο, ἆρʼ ἂν διὰ τοῦτο καὶ αὐλεῖν δύναιτο, ἢ οὐδὲν ὄφελος αὐτῷ τοῦ κτήματος οὐκ ἐπισταμένῳ χρήσασθαι κατὰ τὴν τέχνην; εὖ γε ἀνένευσας· οὐδὲ γὰρ τοὺς Μαρσύου ἢ Ὀλύμπου κτησάμενος αὐλήσειεν ἂν μὴ μαθών. τί δʼ εἴ τις τοῦ Ἡρακλέους τὰ τόξα κτήσαιτο μὴ Φιλοκτήτης ὢν ὡς δύνασθαι ἐντείνασθαί τε αὐτὰ καὶ ἐπίσκοπα τοξεῦσαι; τί σοι καὶ οὗτος δοκεῖ; ἆρʼ ἂν ἐπιδείξασθαί τι ἔργον τοξότου ἄξιον; ἀνένευσας καὶ τοῦτο. κατὰ ταὐτὰ δὴ καὶ ὁ κυβερνᾶν οὐκ εἰδὼς καὶ ἱππεύειν μὴ μεμελετηκὼς εἰ ὁ μὲν ναῦν καλλίστην παραλάβοι, τοῖς πᾶσι καὶ εἰς κάλλος καὶ εἰς ἀσφάλειαν κάλλιστα ἐξειργασμένην, ὁ δὲ ἵππον κτήσαιτο Μῆδον ἢ κενταυρίδην ἢ κοππαφόρον, ἐλέγχοιτο ἄν, οἶμαι, ἑκάτερος οὐκ εἰδὼς ὅ τι χρήσαιτο ἑκατέρῳ, ἐπινεύεις καὶ τοῦτο; πείθου δὴ καὶ τοῦτό μοι ἐπίνευσον εἴ τις ὥσπερ σὺ ἀπαίδευτος ὢν ὠνοῖτο πολλὰ βιβλία, οὐ σκώμματα οὗτος εἰς ἀπαιδευσίαν καθʼ ἑαυτοῦ ἐκφέροι; τί ὀκνεῖς καὶ τοῦτο ἐπινεύειν; ἔλεγχος γάρ, οἶμαι, σαφὴς οὗτος, καὶ τῶν ὁρώντων ἕκαστος εὐθὺς τὸ προχειρότατον ἐκεῖνο ἐπιφθέγγεται, τί κυνὶ καὶ βαλανείῳ;

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καί μοι, εἰ δοκεῖ, ἀπόκριναι· μᾶλλον δέ, ἐπεὶ τοῦτό σοι ἀδύνατον, ἐπίνευσον γοῦν ἢ ἀνάνευσον πρὸς τὰ ἐρωτώμενα. εἴ τις αὐλεῖν μὴ ἐπιστάμενος κτήσαιτο τοὺς Τιμοθέου αὐλοὺς ἢ τοὺς Ἰσμηνίου, οὓς ἑπτὰ ταλάντων ὁ Ἰσμηνίας ἐν Κορίνθῳ ἐπρίατο, ἆρʼ ἂν διὰ τοῦτο καὶ αὐλεῖν δύναιτο, ἢ οὐδὲν ὄφελος αὐτῷ τοῦ κτήματος οὐκ ἐπισταμένῳ χρήσασθαι κατὰ τὴν τέχνην; εὖ γε ἀνένευσας· οὐδὲ γὰρ τοὺς Μαρσύου ἢ Ὀλύμπου κτησάμενος αὐλήσειεν ἂν μὴ μαθών. τί δʼ εἴ τις τοῦ Ἡρακλέους τὰ τόξα κτήσαιτο μὴ Φιλοκτήτης ὢν ὡς δύνασθαι ἐντείνασθαί τε αὐτὰ καὶ ἐπίσκοπα τοξεῦσαι; τί σοι καὶ οὗτος δοκεῖ; ἆρʼ ἂν ἐπιδείξασθαί τι ἔργον τοξότου ἄξιον; ἀνένευσας καὶ τοῦτο. κατὰ ταὐτὰ δὴ καὶ ὁ κυβερνᾶν οὐκ εἰδὼς καὶ ἱππεύειν μὴ μεμελετηκὼς εἰ ὁ μὲν ναῦν καλλίστην παραλάβοι, τοῖς πᾶσι καὶ εἰς κάλλος καὶ εἰς ἀσφάλειαν κάλλιστα ἐξειργασμένην, ὁ δὲ ἵππον κτήσαιτο Μῆδον ἢ κενταυρίδην ἢ κοππαφόρον, ἐλέγχοιτο ἄν, οἶμαι, ἑκάτερος οὐκ εἰδὼς ὅ τι χρήσαιτο ἑκατέρῳ. ἐπινεύεις καὶ τοῦτο; πείθου δὴ καὶ τοῦτό μοι ἐπίνευσον· εἴ τις ὥσπερ σὺ ἀπαίδευτος ὢν ὠνοῖτο πολλὰ βιβλία, οὐ σκώμματα οὗτος εἰς ἀπαιδευσίαν καθʼ ἑαυτοῦ ἐκφέροι; τί ὀκνεῖς καὶ τοῦτο ἐπινεύειν; ἔλεγχος γάρ, οἶμαι, σαφὴς οὗτος, καὶ τῶν ὁρώντων ἕκαστος εὐθὺς τὸ προχειρότατον ἐκεῖνο ἐπιφθέγγεται, τί κυνὶ καὶ βαλανείῳ;

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καὶ ἐγένετό τις οὐ πρὸ πολλοῦ ἐν Ἀσίᾳ πλούσιος ἀνὴρ ἐκ συμφορᾶς ἀποτμηθεὶς τοὺς πόδας ἀμφοτέρους, ἀπὸ κρύους, οἶμαι, ἀποσαπέντας ἐπειδή ποτε διὰ χιόνος ὁδοιπορῆσαι συνέβη αὐτῷ. οὗτος τοίνυν τοῦτο μὲν ἐλεεινὸν ἐπεπόνθει, καὶ θεραπεύων τὴν δυστυχίαν ξυλίνους πόδας πεποίητο, καὶ τούτους ὑποδούμενος ἐβάδιζεν ἐπιστηριζόμενος ἅμα τοῖς οἰκέταις. ἐκεῖνο δὲ γελοῖον ἐποίει, κρηπῖδας γὰρ καλλίστας ἐωνεῖτο νεοτμήτους ἀεί, καὶ τὴν πλείστην πραγματείαν περὶ ταύτας εἶχεν, ὡς καλλίστοις ὑποδήμασι κεκοσμημένα εἴη αὐτῷ τὰ ξύλα. οὐ ταὐτὰ οὖν καὶ σὺ ποιεῖς χωλὴν μὲν ἔχων καὶ συκίνην τὴν γνώμην, ὠνούμενος δὲ χρυσοῦς ἐμβάτας, οἷς μόλις ἄν τις καὶ ἀρτίπους ἐμπεριπατήσειεν;

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καὶ ἐγένετό τις οὐ πρὸ πολλοῦ ἐν Ἀσίᾳ πλούσιος ἀνὴρ ἐκ συμφορᾶς ἀποτμηθεὶς τοὺς πόδας ἀμφοτέρους, ἀπὸ κρύους, οἶμαι, ἀποσαπέντας ἐπειδή ποτε διὰ χιόνος ὁδοιπορῆσαι συνέβη αὐτῷ. οὗτος τοίνυν τοῦτο μὲν ἐλεεινὸν ἐπεπόνθει, καὶ θεραπεύων τὴν δυστυχίαν ξυλίνους πόδας πεποίητο, καὶ τούτους ὑποδούμενος ἐβάδιζεν ἐπιστηριζόμενος ἅμα τοῖς οἰκέταις. ἐκεῖνο δὲ γελοῖον ἐποίει, κρηπῖδας γὰρ καλλίστας ἐωνεῖτο νεοτμήτους ἀεί, καὶ τὴν πλείστην πραγματείαν περὶ ταύτας εἶχεν, ὡς καλλίστοις ὑποδήμασι κεκοσμημένα εἴη αὐτῷ τὰ ξύλα.τὰ ξύλα, οἱ πόδες δή MSS.: οἱ πόδες δή excised by Headlam. οὐ ταὐτὰ οὖν καὶ σὺ ποιεῖς χωλὴν μὲν ἔχων καὶ συκίνην τὴν γνώμην, ὠνούμενος δὲ χρυσοῦς ἐμβάτας, οἷς μόλις ἄν τις καὶ ἀρτίπους ἐμπεριπατήσειεν;

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ἐπεὶ δὲ ἐν τοῖς ἄλλοις καὶ τὸν Ὅμηρον ἐπρίω πολλάκις, ἀναγνώτω σοί τις αὐτοῦ λαβὼν τὴν δευτέραν τῆς Ἰλιάδος ῥαψῳδίαν, ἧς τὰ μὲν ἄλλα μὴ ἐξετάζειν οὐδὲν γὰρ αὐτῶν πρὸς σέ· πεποίηται δέ τις αὐτῷ δημηγορῶν παγγέλοιος ἄνθρωπος, διάστροφος τὸ σῶμα καὶ λελωβημένος. ἐκεῖνος τοίνυν ὁ Θερσίτης ὁ τοιοῦτος εἰ λάβοι τὴν ʼ Ἀχιλλέως πανοπλίαν, οἴει ὅτι αὐτίκα διὰ τοῦτο καὶ καλὸς ἅμα καὶ ἰσχυρὸς ἂν γένοιτο, καὶ ὑπερπηδήσεται μὲν τὸν ποταμόν, ἐπιθολώσει δὲ αὐτοῦ τὸ ῥεῖθρον τῷ φόνῳ τῶν Φρυγῶν, ἀποκτενεῖ δὲ τὸν Ἕκτορα καὶ πρὸ αὐτοῦ τὸν Λυκάονα καὶ τὸν Ἀστεροπαῖον, μηδὲ φέρειν ἐπὶ τῶν ὤμων τὴν μελίαν δυνάμενος; οὐκ ἂν εἴποις· ἀλλὰ καὶ γέλωτα ἂν ὀφλισκάνοι χωλεύων ὑπὸ τῇ ἀσπίδι καὶ ἐπὶ στόμα καταπίπτων ὑπὸ τοῦ βάρους καὶ ὑπὸ τῷ κράνει ὁπότε ἀνανεύσειε δεικνὺς τοὺς παραβλῶπας ἐκείνους αὑτοῦ ὀφθαλμοὺς καὶ τὸν θώρακα ἐπαίρων τῷ τοῦ μεταφρένου κυρτώματι καὶ τὰς κνημῖδας ἐπισυρόμενος, καὶ ὅλως αἰσχύνων ἀμφοτέρους, καὶ τὸν δημιουργὸν αὐτῶν καὶ τὸν δεσπότην. τὸ αὐτὸ δὴ καὶ σὺ πάσχων οὐχ ὁρᾷς, ὁπόταν τὸ μὲν βιβλίον ἐν τῇ χειρὶ ἔχῃς πάγκαλον, πορφυρᾶν μὲν ἔχον τὴν διφθέραν, χρυσοῦν δὲ τὸν ὀμφαλόν, ἀναγιγνώσκῃς δὲ αὐτὸ βαρβαρίζων καὶ καταισχύνων καὶ διαστρέφων, ὑπὸ μὲν τῶν πεπαιδευμένων καταγελώμενος, ὑπὸ δὲ τῶν συνόντων σοι κολάκων ἐπαινούμενος, οἳ καὶ αὐτοὶ πρὸς ἀλλήλους ἐπιστρεφόμενοι γελῶσι τὰ πολλά;

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ἐπεὶ δὲ ἐν τοῖς ἄλλοις καὶ τὸν Ὅμηρον ἐπρίω πολλάκις, ἀναγνώτω σοί τις αὐτοῦ λαβὼν τὴν δευτέραν τῆς Ἰλιάδος ῥαψῳδίαν, ἧς τὰ μὲν ἄλλα μὴ ἐξετάζειν· οὐδὲν γὰρ αὐτῶν πρὸς σέ· πεποίηται δέ τις αὐτῷ δημηγορῶν παγγέλοιος ἄνθρωπος, διάστροφος τὸ σῶμα καὶ λελωβημένος. ἐκεῖνος τοίνυν ὁ Θερσίτης ὁ τοιοῦτος εἰ λάβοι τὴν Ἀχιλλέως πανοπλίαν, οἴει ὅτι αὐτίκα διὰ τοῦτο καὶ καλὸς ἅμα καὶ ἰσχυρὸς ἂν γένοιτο, καὶ ὑπερπηδήσεται μὲν τὸν ποταμόν, ἐπιθολώσει δὲ αὐτοῦ τὸ ῥεῖθρον τῷ φόνῳ τῶν Φρυγῶν, ἀποκτενεῖ δὲ τὸν Ἕκτορα καὶ πρὸ αὐτοῦ τὸν Λυκάονα καὶ τὸν Ἀστεροπαῖον, μηδὲ φέρειν ἐπὶ τῶν ὤμων τὴν μελίαν δυνάμενος; οὐκ ἂν εἴποις· ἀλλὰ καὶ γέλωτα ἂν ὀφλισκάνοι χωλεύων ὑπὸ τῇ ἀσπίδι καὶ ἐπὶ στόμα καταπίπτων ὑπὸ τοῦ βάρους καὶ ὑπὸ τῷ κράνει ὁπότε ἀνανεύσειε δεικνὺς τοὺς παραβλῶπας ἐκείνους αὑτοῦ ὀφθαλμοὺς καὶ τὸν θώρακα ἐπαίρων τῷ τοῦ μεταφρένου κυρτώματι καὶ τὰς κνημῖδας ἐπισυρόμενος, καὶ ὅλως αἰσχύνων ἀμφοτέρους, καὶ τὸν δημιουργὸν αὐτῶν καὶ τὸν δεσπότην. τὸ αὐτὸ δὴ καὶ σὺ πάσχων οὐχ ὁρᾷς, ὁπόταν τὸ μὲν βιβλίον ἐν τῇ χειρὶ ἔχῃς πάγκαλον, πορφυρᾶν μὲν ἔχον τὴν διφθέραν, χρυσοῦν δὲ τὸν ὀμφαλόν, ἀναγιγνώσκῃς δὲ αὐτὸ βαρβαρίζων καὶ καταισχύνων καὶ διαστρέφων, ὑπὸ μὲν τῶν πεπαιδευμένων καταγελώμενος, ὑπὸ δὲ τῶν συνόντων σοι κολάκων ἐπαινούμενος, οἳ καὶ αὐτοὶ πρὸς ἀλλήλους ἐπιστρεφόμενοι γελῶσι τὰ πολλά;

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θέλω γοῦν σοι διηγήσασθαί τι Πυθοῖ γενόμενον. Ταραντῖνος Εὐάγγελος τοὔνομα τῶν οὐκ ἀφανῶν ἐν τῷ Τάραντι ἐπεθύμησεν νικῆσαι Πύθια. τὰ μὲν οὖν τῆς γυμνῆς ἀγωνίας αὐτίκα ἐδόκει αὐτῷ ἀδύνατον εἶναι μήτε πρὸς ἰσχὺν μήτε πρὸς ὠκύτητα εὖ πεφυκότι, κιθάρᾳ δὲ καὶ ᾠδῇ ῥᾳδίως κρατήσειν ἐπείσθη ὑπὸ καταράτων ἀνθρώπων οὓς εἶχε περὶ αὑτὸν ἐπαινούντων καὶ βοώντων ὁπότε καὶ τὸ σμικρότατον ἐκεῖνος ἀνακρούσαιτο. ἧκεν οὖν εἰς τοὺς Δελφοὺς τοῖς τε ἄλλοις λαμπρὸς καὶ δὴ καὶ ἐσθῆτα χρυσόπαστον ποιησάμενος καὶ στέφανον δάφνης χρυσῆς κάλλιστον, ὡς ἀντὶ καρποῦ τῆς δάφνης σμαράγδους εἶναι ἰσομεγέθεις τῷ καρπῷ· τὴν μέν γε κιθάραν αὐτήν, ὑπερφυές τι χρῆμα εἰς κάλλος καὶ πολυτέλειαν, χρυσοῦ μὲν τοῦ ἀκηράτου πᾶσαν, σφραγῖσι δὲ καὶ λίθοις ποικίλοις κατακεκοσμημένην, Μουσῶν μεταξὺ καὶ Ἀπόλλωνος καὶ Ὀρφέως ἐντετορνευμένων; θαῦμα, μέγα τοῖς ὁρῶσιν.

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θέλω γοῦν σοι διηγήσασθαί τι Πυθοῖ γενόμενον. Ταραντῖνος Εὐάγγελος τοὔνομα τῶν οὐκ ἀφανῶν ἐν τῷ Τάραντι ἐπεθύμησεν νικῆσαι Πύθια. τὰ μὲν οὖν τῆς γυμνῆς ἀγωνίας αὐτίκα ἐδόκει αὐτῷ ἀδύνατον εἶναι μήτε πρὸς ἰσχὺν μήτε πρὸς ὠκύτητα εὖ πεφυκότι, κιθάρᾳ δὲ καὶ ᾠδῇ ῥᾳδίως κρατήσειν ἐπείσθη ὑπὸ καταράτων ἀνθρώπων οὓς εἶχε περὶ αὑτὸν ἐπαινούντων καὶ βοώντων ὁπότε καὶ τὸ σμικρότατον ἐκεῖνος ἀνακρούσαιτο. ἧκεν οὖν εἰς τοὺς Δελφοὺς τοῖς τε ἄλλοις λαμπρὸς καὶ δὴ καὶ ἐσθῆτα χρυσόπαστον ποιησάμενος καὶ στέφανον δάφνης χρυσῆς κάλλιστον, ὡς ἀντὶ καρποῦ τῆς δάφνης σμαράγδους εἶναι ἰσομεγέθεις τῷ καρπῷ· τὴν μέν γε κιθάραν αὐτήν, ὑπερφυές τι χρῆμα εἰς κάλλος καὶ πολυτέλειαν, χρυσοῦ μὲν τοῦ ἀκηράτου πᾶσαν, σφραγῖσι δὲ καὶ λίθοις ποικίλοις κατακεκοσμημένην, Μουσῶν μεταξὺ καὶ Ἀπόλλωνος καὶ Ὀρφέως ἐντετορνευμένων, θαῦμα μέγα τοῖς ὁρῶσιν.

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ἐπεὶ δʼ οὖν ποτε καὶ ἧκεν ἡ τοῦ ἀγῶνος ἡμέρα, τρεῖς μὲν ἦσαν, ἔλαχεν δὲ μέσος αὐτῶν ὁ Εὐάγγελος ᾄδειν καὶ μετὰ Θέσπιν τὸν Θηβαῖον οὐ φαύλως ἀγωνισάμενον εἰσέρχεται ὅλος περιλαμπόμενος τῷ χρυσῷ καὶ τοῖς σμαράγδοις καὶ βηρύλλοις καὶ ὑακίνθοις· καὶ ἡ πορφύρα δὲ ἐνέπρεπε τῆς ἐσθῆτος, ἣ μεταξὺ τοῦ χρυσοῦ διεφαίνετο. τούτοις ἅπασι προεκπλήξας τὸ θέατρον καὶ θαυμαστῆς ἐλπίδος ἐμπλήσας τοὺς θεατάς, ἐπειδή ποτε καὶ ᾆσαι καὶ κιθαρίσαι πάντως ἔδει, ἀνακρούεται μὲν ἀνάρμοστόν τι καὶ ἀσύντακτον, ἀπορρήγνυσι δὲ τρεῖς ἅμα χορδὰς σφοδρότερον τοῦ δέοντος ἐμπεσὼν τῇ κιθάρᾳ, ᾄδειν δὲ ἄρχεται ἀπόμουσόν τι καὶ λεπτόν, ὥστε γέλωτα μὲν παρὰ πάντων γενέσθαι τῶν θεατῶν, τοὺς ἀθλοθέτας δὲ ἀγανακτήσαντας ἐπὶ τῇ τόλμῃ μαστιγώσαντας αὐτὸν ἐκβαλεῖν τοῦ θεάτρου· ὅτεπερ καὶ γελοιότατος ὤφθη δακρύων ὁ χρυσοῦς Εὐάγγελος καὶ ὑπὸ τῶν μαστιγοφόρων συρόμενος διὰ μέσης τῆς σκηνῆς καὶ τὰ σκέλη καθῃματωμένος ἐκ τῶν μαστίγων καὶ συλλέγων χαμάθεν τῆς κιθάρας τὰς σφραγῖδας· ἐξεπεπτώκεσαν γὰρ κἀκείνης συμμαστιγουμένης αὐτῷ.

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ἐπεὶ δʼ οὖν ποτε καὶ ἧκεν ἡ τοῦ ἀγῶνος ἡμέρα, τρεῖς μὲν ἦσαν, ἔλαχεν δὲ μέσος αὐτῶν ὁ Εὐάγγελος ᾄδειν· καὶ μετὰ Θέσπιν τὸν Θηβαῖον οὐ φαύλως ἀγωνισάμενον εἰσέρχεται ὅλος περιλαμπόμενος τῷ χρυσῷ καὶ τοῖς σμαράγδοις καὶ βηρύλλοις καὶ ὑακίνθοις· καὶ ἡ πορφύρα δὲ ἐνέπρεπε τῆς ἐσθῆτος, ἣ μεταξὺ τοῦ χρυσοῦ διεφαίνετο. τούτοις ἅπασι προεκπλήξας τὸ θέατρον καὶ θαυμαστῆς ἐλπίδος ἐμπλήσας τοὺς θεατάς, ἐπειδή ποτε καὶ ᾆσαι καὶ κιθαρίσαι πάντως ἔδει, ἀνακρούεται μὲν ἀνάρμοστόν τι καὶ ἀσύντακτον, ἀπορρήγνυσι δὲ τρεῖς ἅμα χορδὰς σφοδρότερον τοῦ δέοντος ἐμπεσὼν τῇ κιθάρᾳ, ᾄδειν δὲ ἄρχεται ἀπόμουσόν τι καὶ λεπτόν, ὥστε γέλωτα μὲν παρὰ πάντων γενέσθαι τῶν θεατῶν, τοὺς ἀθλοθέτας δὲ ἀγανακτήσαντας ἐπὶ τῇ τόλμῃ μαστιγώσαντας αὐτὸν ἐκβαλεῖν τοῦ θεάτρου· ὅτεπερ καὶ γελοιότατος ὤφθη δακρύων ὁ χρυσοῦς Εὐάγγελος καὶ ὑπὸ τῶν μαστιγοφόρων συρόμενος διὰ μέσης τῆς σκηνῆς καὶ τὰ σκέλη καθῃματωμένος ἐκ τῶν μαστίγων καὶ συλλέγων χαμάθεν τῆς κιθάρας τὰς σφραγῖδας· ἐξεπεπτώκεσαν γὰρ κἀκείνης συμμαστιγουμένης αὐτῷ.

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μικρὸν δʼ ἐπισχὼν μετʼ αὐτὸν Εὔμηλός τις Ἠλεῖος εἰσέρχεται, κιθάραν μὲν παλαιὰν ἔχων, ξυλίνους δὲ κόλλοπας ἐπικειμένην, ἐσθῆτα δὲ μόγις σὺν τῷ στεφάνῳ δέκα δραχμῶν ἀξίαν ἀλλʼ οὗτός γε ᾄσας δεξιῶς καὶ κιθαρίσας κατὰ τὸν νόμον τῆς τέχνης ἐκράτει καὶ ἀνεκηρύττετο καὶ τοῦ Εὐαγγέλου κατεγέλα μάτην ἐμπομπεύσαντος τῇ κιθάρᾳ καὶ ταῖς σφραγῖσιν ἐκείναις, καὶ εἰπεῖν γε λέγεται πρὸς αὐτόν ὦ Εὐάγγελε, σὺ μὲν χρυσῆν δάφνην περίκεισαι, πλουτεῖς γάρ, ἐγὼ δὲ ὁ πένης τὴν Δελφικήν. πλὴν τοῦτό γε μόνον ὤνησο τῆς σκευῆς, ὅτι μηδὲ ἐλεούμενος ἐπὶ τῇ ἥττῃ ἀπέρχῃ, ἀλλὰ μισούμενος προσέτι διὰ τὴν ἄτεχνόν σου ταύτην τρυφήν. περὶ πόδα δή σοι καὶ Εὐάγγελος οὗτος, παρʼ ὅσον σοί γε οὐδʼ ὀλίγον μέλει τοῦ γέλωτος τῶν θεατῶν.

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μικρὸν δὲ ἐπισχὼν μετʼ αὐτὸν Εὔμηλός τις Ἠλεῖος εἰσέρχεται, κιθάραν μὲν παλαιὰν ἔχων, ξυλίνους δὲ κόλλοπας ἐπικειμένην, ἐσθῆτα δὲ μόγις σὺν τῷ στεφάνῳ δέκα δραχμῶν ἀξίαν· ἀλλʼ οὗτός γε ᾄσας δεξιῶς καὶ κιθαρίσας κατὰ τὸν νόμον τῆς τέχνης ἐκράτει καὶ ἀνεκηρύττετο καὶ τοῦ Εὐαγγέλου κατεγέλα μάτην ἐμπομπεύσαντος τῇ κιθάρᾳ καὶ ταῖς σφραγῖσιν ἐκείναις. καὶ εἰπεῖν γε λέγεται πρὸς αὐτόν· ὦ Εὐάγγελε, σὺ μὲν χρυσῆν δάφνην περίκεισαι, πλουτεῖς γάρ, ἐγὼ δὲ ὁ πένης τὴν Δελφικήν. πλὴν τοῦτό γε μόνον ὤνησο τῆς σκευῆς, ὅτι μηδὲ ἐλεούμενος ἐπὶ τῇ ἥττῃ ἀπέρχῃ, ἀλλὰ μισούμενος προσέτι διὰ τὴν ἄτεχνόν σου ταύτην τρυφήν. περὶ πόδα δή σοι καὶ Εὐάγγελος οὗτος, παρʼ ὅσον σοί γε οὐδʼ ὀλίγον μέλει τοῦ γέλωτος τῶν θεατῶν.

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οὐκ ἄκαιρον δʼ ἄν γένοιτο καὶ Λέσβιον μῦθόν τινα διηγήσασθαί σοι πάλαι γενόμενον. ὅτε τὸν Ὀρφέα διεσπάσαντο αἱ Θρᾷτται, φασὶ τὴν κεφαλὴν αὐτοῦ σὺν τῇ λύρᾳ εἰς τὸν Ἕβρον ἐμπεσοῦσαν ἐκβληθῆναι εἰς τὸν μέλανα κόλπον, καὶ ἐπιπλεῖν γε τὴν κεφαλὴν τῇ λύρᾳ, τὴν μὲν ᾄδουσαν θρῆνόν τινα ἐπὶ τῷ Ὀρφεῖ, ὡς λόγος, τὴν λύραν δὲ αὐτὴν ὑπηχεῖν τῶν ἀνέμων ἐμπιπτόντων ταῖς χορδαῖς, καὶ οὕτω μετʼ ᾠδῆς προσενεχθῆναι τῇ Λέσβῳ, κἀκείνους ἀνελομένους τὴν μὲν κεφαλὴν καταθάψαι ἵναπερ νῦν τὸ Βακχεῖον αὐτοῖς ἐστι, τὴν λύραν δὲ ἀναθεῖναι εἰς τοῦ Ἀπόλλωνος τὸ ἱερόν, καὶ ἐπὶ πολύ γε σώζεσθαι αὐτήν.

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οὐκ ἄκαιρον δʼ ἂν γένοιτο καὶ Λέσβιον μῦθόν τινα διηγήσασθαί σοι πάλαι γενόμενον. ὅτε τὸν Ὀρφέα διεσπάσαντο αἱ Θρᾷτται, φασὶ τὴν κεφαλὴν αὐτοῦ σὺν τῇ λύρᾳ εἰς τὸν Ἕβρον ἐμπεσοῦσαν ἐκβληθῆναι εἰς τὸν μέλανα κόλπον, καὶ ἐπιπλεῖν γε τὴν κεφαλὴν τῇ λύρᾳ, τὴν μὲν ᾄδουσαν θρῆνόν τινα ἐπὶ τῷ Ὀρφεῖ, ὡς λόγος,Ὀρφεῖ, ὡς λόγος P : Ὀρφείῳ λόγῳ other MSS. Bekkerʼs conjecture Ὀρφείῳ μόρῳ is anticipated rather than confirmed by a correction in Ψ. τὴν λύραν δὲ αὐτὴν ὑπηχεῖν τῶν ἀνέμων ἐμπιπτόντων ταῖς χορδαῖς, καὶ οὕτω μετʼ ᾠδῆς προσενεχθῆναι τῇ Λέσβῳ, κἀκείνους ἀνελομένους τὴν μὲν κεφαλὴν καταθάψαι ἵναπερ νῦν τὸ Βακχεῖον αὐτοῖς ἐστι, τὴν λύραν δὲ ἀναθεῖναι εἰς τοῦ Ἀπόλλωνος τὸ ἱερόν, καὶ ἐπὶ πολύ γε σώζεσθαι αὐτήν.

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χρόνῳ δὲ ὕστερον Νέανθον τὸν τοῦ Πιττακοῦ τοῦ τυράννου ταῦτα ὑπὲρ τῆς λύρας πυνθανόμενον, ὡς ἐκήλει μὲν θηρία καὶ φυτὰ καὶ λίθους, ἐμελῴδει δὲ καὶ μετὰ τὴν τοῦ Ὀρφέως συμφορὰν μηδενὸς ἁπτομένου, εἰς ἔρωτα τοῦ κτήματος ἐμπεσεῖν καὶ διαφθείραντα τὸν ἱερέα μεγάλοις χρήμασι πεῖσαι ὑποθέντα ἑτέραν ὁμοίαν λύραν δοῦναι αὐτῷ τὴν τοῦ Ὀρφέως. λαβόντα δὲ μεθʼ ἡμέραν μὲν ἐν τῇ πόλει χρῆσθαι οὐκ ἀσφαλὲς οἴεσθαι εἶναι, νύκτωρ δὲ ὑπὸ κόλπου ἔχοντα μόνον προελθεῖν εἰς τὸ προάστειον καὶ προχειρισάμενον κρούειν καὶ συνταράττειν τὰς χορδὰς ἄτεχνον καὶ ἄμουσον νεανίσκον, ἐλπίζοντα μέλη τινὰ θεσπέσια ὑπηχήσειν τὴν λύραν ὑφʼ ὧν πάντας καταθέλξειν καὶ κηλήσειν, καὶ ὅλως μακάριον ἔσεσθαι κληρονομήσαντα τῆς Ὀρφέως μουσικῆς· ἄχρι δὴ συνελθόντας τοὺς κύνας πρὸς τὸν ἦχον — πολλοὶ δὲ ἦσαν αὐτόθι — διασπάσασθαι αὐτόν, ὡς τοῦτο γοῦν ὅμοιον τῷ Ὀρφεῖ παθεῖν καὶ μόνους ἐφʼ ἑαυτὸν συγκαλέσαι τοὺς κύνας. ὅτεπερ καὶ σαφέστατα ὤφθη ὡς οὐχ ἡ λύρα ἡ θέλγουσα ἦν, ἀλλὰ ἡ τέχνη καὶ ἡ ᾠδή, ἃ μόνα ἐξαίρετα τῷ Ὀρφεῖ παρὰ τῆς μητρὸς ὑπῆρχεν· ἡ λύρα δὲ ἄλλως κτῆμα ἦν, οὐδὲν ἄμεινον τῶν ἄλλων βαρβίτων.

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χρόνῳ δὲ ὕστερον Νέανθον τὸν τοῦ Πιττακοῦ τοῦ τυράννου ταῦτα ὑπὲρ τῆς λύρας πυνθανόμενον, ὡς ἐκήλει μὲν θηρία καὶ φυτὰ καὶ λίθους, ἐμελῴδει δὲ καὶ μετὰ τὴν τοῦ Ὀρφέως συμφορὰν μηδενὸς ἁπτομένου, εἰςεἰς Cobet: πρὸς MSS. ἔρωτα τοῦ κτήματος ἐμπεσεῖν καὶ διαφθείραντα τὸν ἱερέα μεγάλοις χρήμασι πεῖσαι ὑποθέντα ἑτέραν ὁμοίαν λύραν δοῦναι αὐτῷ τὴν τοῦ Ὀρφέως. λαβόντα δὲ μεθʼ ἡμέραν μὲν ἐν τῇ πόλει χρῆσθαι οὐκ ἀσφαλὲς οἴεσθαι εἶναι, νύκτωρ δὲ ὑπὸ κόλπου ἔχοντα μόνον προελθεῖν εἰς τὸ προάστειον καὶ προχειρισάμενον κρούειν καὶ συνταράττειν τὰς χορδὰς ἄτεχνον καὶ ἄμουσον νεανίσκον, ἐλπίζοντα μέλη τινὰ θεσπέσια ὑπηχήσειν τὴν λύραν ὑφʼ ὧν πάντας καταθέλξειν καὶ κηλήσειν, καὶ ὅλως μακάριον ἔσεσθαι κληρονομήσαντα τῆς Ὀρφέως μουσικῆς· ἄχρι δὴ συνελθόντας τοὺς κύνας πρὸς τὸν ἦχον — πολλοὶ δὲ ἦσαν αὐτόθι — διασπάσασθαι αὐτόν, ὡς τοῦτο γοῦν ὅμοιον τῷ Ὀρφεῖ παθεῖν καὶ μόνους ἐφʼ ἑαυτὸν συγκαλέσαι τοὺς κύνας. ὅτεπερ καὶ σαφέστατα ὤφθη ὡς οὐχ ἡ λύρα ἡἡ Halm: not in MSS. θέλγουσα ἦν, ἀλλὰ ἡ τέχνη καὶ ἡ ᾠδή, ἃ μόνα ἐξαίρετα τῷ Ὀρφεῖ παρὰ τῆς μητρὸς ὑπῆρχεν· ἡ λύρα δὲ ἄλλως κτῆμα ἦν, οὐδὲν ἄμεινον τῶν ἄλλων βαρβίτων.

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καὶ τί σοι τὸν Ὀρφέα ἢ τὸν Νέανθον λέγω, ὅπου καὶ καθʼ ἡμᾶς αὐτοὺς ἐγένετό τις καὶ ἔτι ἐστίν, οἶμαι, ὃς τὸν Ἐπικτήτου λύχνον τοῦ Στωϊκοῦ κεραμεοῦν ὄντα τρισχιλίων δραχμῶν ἐπρίατο; ἤλπιζεν γὰρ οἶμαι κἀκεῖνος, εἰ τῶν νυκτῶν ὑπʼ ἐκείνῳ τῷ λύχνῳ ἀναγιγνώσκοι, αὐτίκα μάλα καὶ τὴν Ἐπικτήτου σοφίαν ὄναρ ἐπικτήσεσθαι καὶ ὅμοιος ἔσεσθαι τῷ θαυμαστῷ ἐκείνῳ γέροντι.

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καὶ τί σοι τὸν Ὀρφέα ἢ τὸν Νέανθον λέγω, ὅπου καὶ καθʼ ἡμᾶς αὐτοὺς ἐγένετό τις καὶ ἔτι ἐστίν, οἶμαι, ὃς τὸν Ἐπικτήτου λύχνον τοῦ Στωϊκοῦ κεραμεοῦν ὄντα τρισχιλίων δραχμῶν ἐπρίατο; ἤλπιζεν γὰρ οἶμαι κἀκεῖνος, εἰ τῶν νυκτῶν ὑπʼ ἐκείνῳ τῷ λύχνῳ ἀναγιγνώσκοι, αὐτίκα μάλα καὶ τὴν Ἐπικτήτου σοφίαν ὄναρ ἐπικτήσεσθαιἐπικτήσεσθαι Roeper: ἐπιστήσεσθαι MSS. καὶ ὅμοιος ἔσεσθαι τῷ θαυμαστῷ ἐκείνῳ γέροντι.

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χθὲς δὲ καὶ πρῴην ἄλλος τις τὴν Πρωτέως τοῦ Κυνικοῦ βακτηρίαν, ἣν καταθέμενος ἥλατο εἰς τὸ πῦρ, ταλάντου κἀκεῖνος ἐπρίατο, καὶ ἔχει μὲν τὸ κειμήλιον τοῦτο καὶ δείκνυσιν ὡς Τεγεᾶται τοῦ Καλυδωνίου ὑὸς τὸ δέρμα καὶ Θηβαῖοι τὰ ὀστᾶ τοῦ Γηρυόνου καὶ Μεμφῖται τῆς Ἴσιδος τοὺς πλοκάμους· αὐτὸς δὲ ὁ τοῦ θαυμαστοῦ κτήματος δεσπότης καὶ αὐτὸν σὲ τῇ ἀπαιδευσίᾳ καὶ βδελυρίᾳ ὑπερηκόντισεν. ὁρᾷς ὅπως κακοδαιμόνως διάκειται, βακτηρίας εἰς τὴν κεφαλὴν ὡς ἀληθῶς δεόμενος.

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χθὲς δὲ καὶ πρῴην ἄλλος τις τὴν Πρωτέως τοῦ Κυνικοῦ βακτηρίαν, ἣν καταθέμενος ἥλατο εἰς τὸ πῦρ, ταλάντου κἀκεῖνος ἐπρίατο, καὶ ἔχει μὲν τὸ κειμήλιον τοῦτο καὶ δείκνυσιν ὡς Τεγεᾶται τοῦ Καλυδωνίου ὑὸςὑὸς Cobet : not in MSS. τὸ δέρμα καὶ Θηβαῖοι τὰ ὀστᾶ τοῦ Γηρυόνου καὶ Μεμφῖται τῆς Ἴσιδος τοὺς πλοκάμους· αὐτὸς δὲ ὁ τοῦ θαυμαστοῦ κτήματος δεσπότης καὶ αὐτὸν σὲ τῇ ἀπαιδευσίᾳ καὶ βδελυρίᾳ ὑπερηκόντισεν. ὁρᾷς ὅπως κακοδαιμόνως διάκειται, βακτηρίας εἰς τὴν κεφαλὴν ὡς ἀληθῶς δεόμενος.

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λέγεται δὲ καὶ Διονύσιον τραγῳδίαν ποιεῖν φαύλως πάνυ καὶ γελοίως, ὥστε τὸν Φιλόξενον πολλάκις διʼ αὐτὴν εἰς τὰς λατομίας ἐμπεσεῖν οὐ δυνάμενον κατέχειν τὸν γέλωτα. οὗτος τοίνυν πυθόμενος ὡς ἐγγελᾶται, τὸ Αἰσχύλου πυξίον εἰς ὃ ἐκεῖνος ἔγραφε σὺν πολλῇ σπουδῇ κτησάμενος καὶ αὐτὸς ᾤετο ἔνθεος ἔσεσθαι καὶ κάτοχος ἐκ τοῦ πυξίου· ἀλλʼ ὅμως ἐν αὐτῷ ἐκείνῳ μακρῷ γελοιότερα ἔγραφεν, οἷον κἀκεῖνο τό Δωρὶς τέθνηκεν ἡ Διονυσίου γυνή. καὶ πάλιν οἴμοι, γυναῖκα χρησίμην ἀπώλεσα. καὶ τοῦτο γὰρ ἐκ τοῦ πυξίου, καὶ τό· αὑτοῖς γὰρ ἐμπαίζουσιν οἱ μωροὶ βροτῶν.

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λέγεται δὲ καὶ Διονύσιον τραγῳδίαν ποιεῖν φαύλως πάνυ καὶ γελοίως, ὥστε τὸν Φιλόξενον πολλάκις διʼ αὐτὴν εἰς τὰς λατομίας ἐμπεσεῖν οὐ δυνάμενον κατέχειν τὸν γέλωτα. οὗτος τοίνυν πυθόμενος ὡς ἐγγελᾶται, τὸ Αἰσχύλου πυξίον εἰς ὃ ἐκεῖνος ἔγραφε σὺν πολλῇ σπουδῇ κτησάμενος καὶ αὐτὸςκαὶ αὐτὸς Jacobs: αὐτὸ MSS. ᾤετο ἔνθεος ἔσεσθαι καὶ κάτοχος ἐκ τοῦ πυξίου· ἀλλʼ ὅμως ἐν αὐτῷ ἐκείνῳ μακρῷ γελοιότερα ἔγραφεν, οἷον κἀκεῖνο τό· Δωρὶς τέθνηκενΔωρὶς τέθνηκεν C. F. Hermann: Δωρικόν· ἦκεν MSS. ἡ Διονυσίου γυνή. καὶ πάλιν· οἴμοι, γυναῖκα χρησίμην ἀπώλεσα. καὶ τοῦτο γὰρ ἐκ τοῦ πυξίου, καὶ τό·· αὑτοῖς γὰρ ἐμπαίζουσιν οἱ μωροὶ βροτῶν.

Τοῦτο μέν γε πρὸς σὲ μάλιστα εὐστόχως ἂν εἰρημένον εἴη τῷ Διονυσίῳ, καὶ διʼ αὐτὸ χρυσῶσαι αὐτοῦ ἔδει ἐκεῖνο τὸ πυξίον.

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τίνα γὰρ ἐλπίδα καὶ αὐτὸς ἔχων εἰς τὰ βιβλία καὶ ἀνατυλίττεις ἀεὶ καὶ διακολλᾷς καὶ περικόπτεις καὶ ἀλείφεις τῷ κρόκῳ καὶ τῇ κέδρῳ καὶ διφθέρας περιβάλλεις καὶ ὀμφαλοὺς ἐντίθης, ὡς δή τι ἀπολαύσων αὐτῶν ; πάνυ γοῦν ἤδη βελτίων γεγένησαι διὰ τὴν ὠνήν, ὃς τοιαῦτα μὲν φθέγγῃ — μᾶλλον δὲ τῶν ἰχθύων ἀφωνότερος εἶ — βιοῖς δὲ ὡς οὐδʼ εἰπεῖν καλόν, μῖσος δὲ ἄγριον, φασί, παρὰ πάντων ἔχεις ἐπὶ τῇ βδελυρίᾳ· ὡς εἰ τοιούτους ἀπειργάζετο τὰ βιβλία, φυγῇ φευκτέον ἂν ἦν ὅτι πορρωτάτω ἀπʼ αὐτῶν.

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τίνα γὰρ ἐλπίδα καὶ αὐτὸς ἔχων εἰςεις? Harmon τὰ βιβλία καὶ ἀνατυλίττεις ἀεὶ καὶ διακολλᾷς καὶ περικόπτεις καὶ ἀλείφεις τῷ κρόκῳ καὶ τῇ κέδρῳ καὶ διφθέρας περιβάλλεις καὶ ὀμφαλοὺς ἐντίθης, ὡς δή τι ἀπολαύσων αὐτῶν; πάνυ γοῦν ἤδη βελτίων γεγένησαι διὰ τὴν ὠνήν, ὃς τοιαῦτα μὲν φθέγγῃ — μᾶλλον δὲ τῶν ἰχθύων ἀφωνότερος εἶ — βιοῖς δὲ ὡς οὐδʼ εἰπεῖν καλόν, μῖσος δὲ ἄγριον, φασί, παρὰ πάντων ἔχεις ἐπὶ τῇ βδελυρίᾳ· ὡς εἰ τοιούτους ἀπειργάζετο τὰ βιβλία, φυγῇ φευκτέον ἂν ἦν ὅτι πορρωτάτω ἀπʼ αὐτῶν.

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δυοῖν δʼ ὄντοιν ἅττʼ ἂν παρὰ τῶν παλαιῶν τις κτήσαιτο, λέγειν τε δύνασθαι καὶ πράττειν τὰ δέοντα ζήλῳ τῶν ἀρίστων καὶ φυγῇ τῶν χειρόνων, ὅταν μήτε ἐκεῖνα μήτε ταῦτα φαίνηταί τις παρʼ αὐτῶν ὠφελούμενος, τί ἄλλο ἢ τοῖς μυσὶ διατριβὰς ὠνεῖται καὶ ταῖς τίλφαις οἰκήσεις καὶ πληγὰς ὡς ἀμελοῦσι τοῖς οἰκέταις;

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δυοῖν δὲ ὄντοιν ἅττʼ ἂν παρὰ τῶν παλαιῶν τις κτήσαιτο, λέγειν τε δύνασθαι καὶ πράττειν τὰ δέοντα ζήλῳ τῶν ἀρίστων καὶ φυγῇ τῶν χειρόνων, ὅταν μήτε ἐκεῖνα μήτε ταῦτα φαίνηταί τις παρʼ αὐτῶν ὠφελούμενος, τί ἄλλο ἢ τοῖς μυσὶ διατριβὰς ὠνεῖται καὶ ταῖς τίλφαις οἰκήσεις καὶ πληγὰς ὡς ἀμελοῦσι τοῖς οἰκέταις;

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πῶς δὲ οὐ κἀκεῖνο αἰσχρόν, εἴ τις ἐν τῇ χειρὶ ἔχοντά. σε βιβλίον ἰδών — ἀεὶ δέ τι πάντως ἔχεις — ἔροιτο οὗτινος ἢ ῥήτορος ἢ συγγραφέως ἢ ποιητοῦ ἐστι, σὺ δὲ ἐκ τῆς ἐπιγραφῆς εἰδὼς πρᾴως εἴποις τοῦτό γε· εἶτα, ὡς φιλεῖ τὰ τοιαῦτα ἐν συνουσίᾳ προχωρεῖν εἰς μῆκος λόγων, ὁ μὲν ἐπαινοῖ τι ἢ αἰτιῷτο τῶν ἐγγεγραμμένων, σὺ δὲ ἀποροίης καὶ μηδὲν ἔχοις εἰπεῖν; οὐκ εὔξῃ τότε χανεῖν σοι τὴν γῆν, κατὰ σεαυτοῦ ὁ Βελλεροφόντης περιφέρων τὸ βιβλίον;

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πῶς δὲ οὐ κἀκεῖνο αἰσχρόν, εἴ τις ἐν τῇ χειρὶ ἔχοντά σε βιβλίον ἰδών — ἀεὶ δέ τι πάντως ἔχεις — ἔροιτο οὗτινος ἢ ῥήτορος ἢ συγγραφέως ἢ ποιητοῦ ἐστι, σὺ δὲ ἐκ τῆς ἐπιγραφῆς εἰδὼς πρᾴως εἴποις τοῦτό γε· εἶτα, ὡς φιλεῖ τὰ τοιαῦτα ἐν συνουσίᾳ προχωρεῖν εἰς μῆκος λόγων, ὁ μὲν ἐπαινοῖ τι ἢ αἰτιῷτο τῶν ἐγγεγραμμένων, σὺ δὲ ἀποροίης καὶ μηδὲν ἔχοις εἰπεῖν; οὐκ εὔξῃ τότε χανεῖν σοι τὴν γῆν, κατὰ σεαυτοῦ ὁ Βελλεροφόντης περιφέρων τὸ βιβλίον;

Δημήτριος δὲ ὁ Κυνικὸς ἰδὼν ἐν Κορίνθῳ ἀπαίδευτόν τινα βιβλίον κάλλιστον ἀναγιγνώσκοντα — τὰς Βάκχας οἶμαι τοῦ Εὐριπίδου, κατὰ τὸν ἄγγελον δὲ ἦν τὸν διηγούμενον τὰ τοῦ Πενθέως πάθη καὶ τὸ τῆς Ἀγαύης ἔργον — ἁρπάσας διέσπασεν αὐτὸ εἰπών, ἄμεινόν ἐστι τῷ Πενθεῖ ἅπαξ σπαραχθῆναι ὑπʼ ἐμοῦ ἢ ὑπὸ σοῦ πολλάκις.

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Ζητῶν δὲ ἀεὶ πρὸς ἐμαυτὸν οὔπω καὶ τήμερον εὑρεῖν δεδύνημαι τίνος ἕνεκα τὴν σπουδὴν ταύτην ἐσπούδακας περὶ τὴν ὠνὴν τῶν βιβλίων ὠφελείας μὲν γὰρ ἢ χρείας τῆς ἀπʼ αὐτῶν οὐδʼ ἂν οἰηθείη τις τῶν καὶ ἐπʼ ἐλάχιστόν σε εἰδότων, οὐ μᾶλλον ἢ φαλακρὸς ἄν τις πρίαιτο κτένας ἢ κάτοπτρον ὁ τυφλὸς ἢ ὁ κωφὸς αὐλητὴν ἢ παλλακὴν ὁ εὐνοῦχος ἢ ὁ ἠπειρώτης κώπην ἢ ὁ κυβερνήτης ἄροτρον. ἀλλὰ μὴ ἐπίδειξιν πλούτου σοι τὸ πρᾶγμα ἔχει καὶ βούλει τοῦτο ἐμφῆναι ἅπασιν, ὅτι καὶ εἰς τὰ μηδέν σοι χρήσιμα ὅμως ἐκ πολλῆς τῆς περιουσίας ἀναλίσκεις; καὶ μὴν ὅσα γε κἀμὲ Σύρον ὄντα εἰδέναι, εἰ μὴ σαυτὸν φέρων ταῖς τοῦ γέροντος ἐκείνου διαθήκαις παρενέγραψας, ἀπωλώλεις ἂν ὑπὸ λιμοῦ ἤδη καὶ ἀγορὰν προὐτίθεις τῶν βιβλίων.

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Ζητῶν δὲ ἀεὶ πρὸς ἐμαυτὸν οὔπω καὶ τήμερον εὑρεῖν δεδύνημαι τίνος ἕνεκα τὴν σπουδὴν ταύτην ἐσπούδακας περὶ τὴν ὠνὴν τῶν βιβλίων· ὠφελείας μὲν γὰρ ἢ χρείας τῆς ἀπʼ αὐτῶν οὐδʼ ἂν οἰηθείη τις τῶν καὶ ἐπʼ ἐλάχιστόν σε εἰδότων, οὐ μᾶλλον ἢ φαλακρὸς ἄν τις πρίαιτο κτένας ἢ κάτοπτρον ὁ τυφλὸς ἢ ὁ κωφὸς αὐλητὴν ἢ παλλακὴν ὁ εὐνοῦχος ἢ ὁ ἠπειρώτης κώπην ἢ ὁ κυβερνήτης ἄροτρον. ἀλλὰ μὴ ἐπίδειξιν πλούτου σοι τὸ πρᾶγμα ἔχει καὶ βούλει τοῦτο ἐμφῆναι ἅπασιν, ὅτι καὶ εἰς τὰ μηδέν σοι χρήσιμα ὅμως ἐκ πολλῆς τῆς περιουσίας ἀναλίσκεις; καὶ μὴν ὅσα γε κἀμὲ Σύρον ὄντα εἰδέναι, εἰ μὴ σαυτὸν φέρων ταῖς τοῦ γέροντος ἐκείνου διαθήκαις παρενέγραψας, ἀπωλώλεις ἂν ὑπὸ λιμοῦ ἤδη καὶ ἀγορὰν προὐτίθεις τῶν βιβλίων·.

λοιπὸν οὖν δὴ ἐκεῖνο, πεπεισμένον ὑπὸ τῶν κολάκων ὡς οὐ μόνον καλὸς εἶ καὶ ἐράσμιος ἀλλὰ σοφὸς καὶ ῥήτωρ καὶ συγγραφεὺς οἷος οὐδʼ ἕτερος, ὠνεῖσθαι τὰ βιβλία, ὡς ἀληθεύοις τοὺς ἐπαίνους αὐτῶν. φασὶ δὲ σὲ καὶ λόγους ἐπιδείκνυσθαι αὐτοῖς ἐπὶ δείπνῳ κἀκείνους χερσαίων βατράχων δίκην διψῶντας κεκραγέναι, ἢ μὴ πίνειν, ἢν μὴ διαρραγῶσι βοῶντες.

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καὶ γὰρ οὐκ οἶδʼ ὅπως ῥᾷστος εἶ τῆς ῥινὸς ἕλκεσθαι, καὶ πιστεύεις αὐτοῖς ἅπαντα, ὅς ποτε κἀκεῖνο ἐπείσθης, ὡς βασιλεῖ τινι ὡμοιώθης τὴν ὄψιν, καθάπερ ὁ ψευδαλέξανδρος καὶ ὁ ψευδοφίλιππος ἐκεῖνος κναφεὺς καὶ ὁ κατὰ τοὺς προπάτορας ἡμῶν ψευδονέρων καὶ εἴ τις ἄλλος τῶν ὑπὸ τῷ ψευδο τεταγμένων.

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καὶ γὰρ οὐκ οἶδʼ ὅπως ῥᾷστος εἶ τῆς ῥινὸς ἕλκεσθαι, καὶ πιστεύεις αὐτοῖς ἅπαντα, ὅς ποτε κἀκεῖνο ἐπείσθης, ὡς βασιλεῖ τινι ὡμοιώθης τὴν ὄψιν, καθάπερ ὁ ψευδαλέξανδρος καὶ ὁὁ Herwerden : not in MSS. ψευδοφίλιππος ἐκεῖνος κναφεὺς καὶ ὁ κατὰ τοὺς προπάτορας ἡμῶν ψευδονέρων καὶ εἴ τις ἄλλος τῶν ὑπὸ τῷ ψευδοτῷ ψευδο Sommerbrodt: τὸ ψεῦδος MSS. τεταγμένων.

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καὶ τί θαυμαστὸν εἰ τοῦτο ἔπαθες, ἀνόητος καὶ ἀπαίδευτος ἄνθρωπος, καὶ προῄεις ἐξυπτιάζων καὶ μιμούμενος βάδισμα καὶ σχῆμα καὶ βλέμμα ἐκείνου ᾧ σεαυτὸν εἰκάζων ἔχαιρες, ὅπου καὶ Πύρρον φασὶ τὸν Ἠπειρώτην, τὰ ἄλλα θαυμαστὸν ἄνδρα, οὕτως ὑπὸ κολάκων ἐπὶ τῷ ὁμοίῳ ποτὲ διαφθαρῆναι ὡς πιστεύειν ὅτι ὅμοιος ἦν Ἀλεξάνδρῳ ἐκείνῳ; καίτοι τὸ τῶν μουσικῶν τοῦτο, δὶς διὰ πασῶν τὸ πρᾶγμα ἦν εἶδον γὰρ καὶ τὴν τοῦ Πύρρου εἰκόνα· καὶ ὅμως ἐπέπειστο ἐκμεμάχθαι τοῦ Ἀλεξάνδρου τὴν μορφήν. ἀλλʼ ἕνεκα μὲν δὴ τούτων ὕβρισταί μοι εἰς τὸν Πύρρον, ὅτι σὲ εἴκασα κατὰ τοῦτο αὐτῷ· τὸ δʼ ἀπὸ τούτου καὶ πάνυ σοι πρέπον ἂν εἴη. ἐπεὶ γὰρ οὕτω διέκειτο ὁ Πύρρος καὶ ταῦτα ὑπὲρ ἑαυτοῦ ἐπέπειστο, οὐδεὶς ὅστις οὐ συνετίθετο καὶ συνέπασχεν αὐτῷ, ἄχρι δή τις ἐν Λαρίσῃ πρεσβῦτις ξένη αὐτῷ τἀληθὲς εἰποῦσα ἔπαυσεν αὐτὸν τῆς κορύζης. ὁ μὲν γὰρ Πύρρος ἐπιδείξας αὐτῇ εἰκόνα Φιλίππου καὶ Περδίκκου καὶ Ἀλεξάνδρου καὶ Κασσάνδρου καὶ ἄλλων βασιλέων ἤρετο τίνι ὅμοιος εἴη, πάνυ πεπεισμένος ἐπὶ τὸν Ἀλέξανδρον ἥξειν αὐτήν, ἡ δὲ πολὺν χρόνον ἐπισχοῦσα, Βατραχίωνι, ἔφη, τῷ μαγείρῳ· καὶ γὰρ ἦν τις ἐν τῇ Λαρίσῃ Βατραχίων μάγειρος τῷ Πύρρῳ ὅμοιος.

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καὶ τί θαυμαστὸν εἰ τοῦτο ἔπαθες, ἀνόητος καὶ ἀπαίδευτος ἄνθρωπος, καὶ προῄεις ἐξυπτιάζων καὶ μιμούμενος βάδισμα καὶ σχῆμα καὶ βλέμμα ἐκείνου ᾧ σεαυτὸν εἰκάζων ἔχαιρες, ὅπου καὶ Πύρρον φασὶ τὸν Ἠπειρώτην, τὰ ἄλλα θαυμαστὸν ἄνδρα, οὕτως ὑπὸ κολάκων ἐπὶ τῷ ὁμοίῳ ποτὲ διαφθαρῆναι ὡς πιστεύειν ὅτι ὅμοιος ἦν Ἀλεξάνδρῳ ἐκείνῳ; καίτοι τὸ τῶν μουσικῶν τοῦτο, δὶς διὰ πασῶνμουσικῶν τοῦτο, δὶς διὰ πασῶν ς: μυσῶν (μουσῶν r) τοῦτο διὰ πάντων MSS. τὸ πρᾶγμα ἦν· εἶδον γὰρ καὶ τὴν τοῦ Πύρρου εἰκόνα· καὶ ὅμως ἐπέπειστο ἐκμεμάχθαι τοῦ Ἀλεξάνδρου τὴν μορφήν. ἀλλʼ ἕνεκα μὲν δὴ τούτων ὕβρισταί μοι εἰς τὸν Πύρρον, ὅτι σὲ εἴκασα κατὰ τοῦτο αὐτῷ· τὸ δὲ ἀπὸ τούτου καὶ πάνυ σοι πρέπον ἂν εἴη. ἐπεὶ γὰρ οὕτω διέκειτο ὁ Πύρρος καὶ ταῦτα ὑπὲρ ἑαυτοῦ ἐπέπειστο, οὐδεὶς ὅστις οὐ συνετίθετο καὶ συνέπασχεν αὐτῷ, ἄχρι δή τις ἐν Λαρίσῃ πρεσβῦτις ξένη αὐτῷ τἀληθὲς εἰποῦσα ἔπαυσεν αὐτὸν τῆς κορύζης. ὁ μὲν γὰρ Πύρρος ἐπιδείξας αὐτῇ εἰκόνα Φιλίππου καὶ Περδίκκου καὶ Ἀλεξάνδρου καὶ Κασσάνδρου καὶ ἄλλων βασιλέων ἤρετο τίνι ὅμοιος εἴη, πάνυ πεπεισμένος ἐπὶ τὸν Ἀλέξανδρον ἥξειν αὐτήν, ἡ δὲ πολὺν χρόνον ἐπισχοῦσα, Βατραχίωνι, ἔφη, τῷ μαγείρῳ· καὶ γὰρ ἦν τις ἐν τῇ Λαρίσῃ Βατραχίων μάγειρος τῷ Πύρρῳ ὅμοιος.

καὶ σὺ δὴ ᾧτινι μὲν τῶν τοῖς ὀρχησταῖς συνόντων κιναίδων ἔοικας οὐκ ἂν εἴποιμι, ὅτι δὲ μανίαν ἐρρωμένην ἔτι καὶ νῦν μαίνεσθαι δοκεῖς ἅπασιν ἐπʼ ἐκείνῃ τῇ εἰκόνι, πάνυ σαφῶς οἶδα. οὔκουν θαυμαστόν, εἰ ἀπίθανος οὕτως ζωγράφος ὢν καὶ τοῖς πεπαιδευμένοις ἐξομοιοῦσθαι ἐθέλεις, πιστεύων τοῖς τὰ τοιαῦτά σε ἐπαινοῦσι.

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καίτοι τί ταῦτα ληρῶ; πρόδηλος γὰρ ἡ αἰτία τῆς περὶ τὰ βιβλία σπουδῆς, εἰ καὶ ὑπὸ νωθείας ἐγὼ μὴ πάλαι κατεῖδον σοφὸν γάρ, ὡς γοῦν οἴει, τοῦτʼ ἐπινενόηκας καὶ ἐλπίδας οὐ μικρὰς ἔχεις περὶ τοῦ πράγματος, εἰ βασιλεὺς μάθοι ταῦτα σοφὸς ἀνήρ καὶ παιδείαν μάλιστα τιμῶν εἰ δὲ ταῦτα ὑπὲρ σοῦ ἐκεῖνος ἀκούσειεν, ὡς ὠνῇ βιβλία καὶ συνάγεις πολλά, πάντα ἐν βραχεῖ παρʼ αὐτοῦ ἔσεσθαί σοι νομίζεις.

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καίτοι τίκαίτοι τί Fritzsche: καὶ ὅτι (καὶ τί) MSS. ταῦτα ληρῶ; πρόδηλος γὰρ ἡ αἰτία τῆς περὶ τὰ βιβλία σπουδῆς, εἰ καὶ ὑπὸ νωθείας ἐγὼ μὴ πάλαι κατεῖδον· σοφὸν γάρ, ὡς γοῦν οἴει, τοῦτʼ ἐπινενόηκας καὶ ἐλπίδας οὐ μικρὰς ἔχεις περὶ τοῦ πράγματος, εἰ βασιλεὺς μάθοι ταῦτα σοφὸς ἀνὴρ καὶ παιδείαν μάλιστα τιμῶν· εἰ δὲ ταῦτα ὑπὲρ σοῦ ἐκεῖνος ἀκούσειεν, ὡς ὠνῇ βιβλία καὶ συνάγεις πολλά, πάντα ἐν βραχεῖ παρʼ αὐτοῦ ἔσεσθαί σοι νομίζεις.

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ἀλλʼ, ὦ κατάπυγον, οἴει τοσοῦτον μανδραγόραν κατακεχύσθαι αὐτοῦ ὡς ταῦτα μὲν ἀκούειν, ἐκεῖνα δὲ μὴ εἰδέναι, οἷος μέν σου ὁ μεθʼ ἡμέραν βίος, οἷοι δέ σοι πότοι, ὁποῖαι δὲ νύκτες καὶ οἵοις καὶ ἡλίκοις συγκαθεύδεις; οὐκ οἶσθα ὡς ὦτα καὶ ὀφθαλμοὶ πολλοὶ βασιλέως; τὰ δὲ σὰ οὕτω περιφανῆ ἐστιν ὡς καὶ τυφλοῖς εἶναι καὶ κωφοῖς γνώριμα· εἰ γὰρ καὶ φθέγξαιο μόνον, εἰ γὰρ καὶ λουόμενος ἀποδύσαιο, μᾶλλον δὲ μὴ ἀποδύσῃ, εἰ δοκεῖ, οἱ δʼ οἰκέται μόνον ἢν ἀποδύσωνταί σου, τί οἴει; μὴ αὐτίκα ἔσεσθαι πάντα σου πρόδηλα τὰ τῆς νυκτὸς ἀπόρρητα; εἰπὲ γοῦν μοι καὶ τόδε, εἰ Βάσσος ὁ ὑμέτερος ἐκεῖνος σοφιστὴς ἢ Βάταλος ὁ αὐλητὴς ἢ ὁ κίναιδος Ἡμιθέων ὁ Συβαρίτης, ὃς τοὺς θαυμαστοὺς ὑμῖν νόμους συνέγραψεν, ὡς χρὴ λεαίνεσθαι καὶ παρατίλλεσθαι καὶ πάσχειν καὶ ποιεῖν ἐκεῖνα, — εἰ τούτων τις νυνὶ λεοντῆν περιβαλόμενος καὶ ῥόπαλον ἔχων βαδίζοι, τί οἴει φανεῖσθαι τοῖς ὁρῶσιν; Ἡρακλέα εἶναι αὐτόν; οὔκ, εἴ γε μὴ χύτραις λημῶντες τυγχάνοιεν. μυρία γάρ ἐστι τὰ ἀντιμαρτυροῦντα τῷ σχήματι, βάδισμα καὶ βλέμμα καὶ φωνὴ καὶ τράχηλος ἐπικεκλασμένος καὶ ψιμύθιον καὶ μαστίχη καὶ φῦκος, οἷς ὑμεῖς κοσμεῖσθε, καὶ ὅλως κατὰ τὴν παροιμίαν, θᾶττον ἂν πέντε ἐλέφαντας ὑπὸ μάλης κρύψειας ἢ ἕνα κίναιδον. εἶτα ἡ λεοντῆ μὲν τὸν τοιοῦτον οὐκ ἂν ἔκρυψεν, σὺ δʼ οἴει λήσειν σκεπόμενος βιβλίῳ; ἀλλʼ οὐ δυνατὸν προδώσει γάρ σε καὶ ἀποκαλύψει τὰ ἄλλα ὑμῶν γνωρίσματα.

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ἀλλʼ, ὦ κατάπυγον, οἴει τοσοῦτον μανδραγόραν κατακεχύσθαι αὐτοῦ ὡς ταῦτα μὲν ἀκούειν, ἐκεῖνα δὲ μὴ εἰδέναι, οἷος μέν σου ὁ μεθʼ ἡμέραν βίος, οἷοι δέ σοι πότοι, ὁποῖαι δὲ νύκτες καὶ οἵοις καὶ ἡλίκοις συγκαθεύδεις; οὐκ οἶσθα ὡς ὦτα καὶ ὀφθαλμοὶ πολλοὶ βασιλέως; τὰ δὲ σὰ οὕτω περιφανῆ ἐστιν ὡς καὶ τυφλοῖς εἶναι καὶ κωφοῖς γνώριμα· εἰ γὰρ καὶ φθέγξαιο μόνον, εἰ γὰρ καὶ λουόμενος ἀποδύσαιο, μᾶλλον δὲ μὴ ἀποδύσῃ, εἰ δοκεῖ, οἱ δʼ οἰκέται μόνον ἢν ἀποδύσωνταί σου, τί οἴει; μὴ αὐτίκα ἔσεσθαι πάντα σου πρόδηλα τὰ τῆς νυκτὸς ἀπόρρητα; εἰπὲ γοῦν μοι καὶ τόδε, εἰ Βάσσος ὁ ὑμέτερος ἐκεῖνος σοφιστὴς ἢ Βάταλος ὁ αὐλητὴς ἢ ὁ κίναιδος Ἡμιθέων ὁ Συβαρίτης, ὃς τοὺς θαυμαστοὺς ὑμῖν νόμους συνέγραψεν, ὡς χρὴ λεαίνεσθαιλεαίνεσθαι Markland : μαίνεσθα. MSS. καὶ παρατίλλεσθαι καὶ πάσχειν καὶ ποιεῖν ἐκεῖνα, — εἰ τούτων τις νυνὶ λεοντῆν περιβαλόμενος καὶ ῥόπαλον ἔχων βαδίζοι, τί οἴει φανεῖσθαιφανεῖσθαι Cobet : φαίνεσθαι MSS. τοῖς ὁρῶσιν; Ἡρακλέα εἶναι αὐτόν; οὔκ, εἴ γε μὴ χύτραις λημῶντες τυγχάνοιεν. μυρία γάρ ἐστι τὰ ἀντιμαρτυροῦντα τῷ σχήματι, βάδισμα καὶ βλέμμα καὶ φωνὴ καὶ τράχηλος ἐπικεκλασμένος καὶ ψιμύθιον καὶ μαστίχη καὶ φῦκος, οἷς ὑμεῖς κοσμεῖσθε, καὶ ὅλως κατὰ τὴν παροιμίαν, θᾶττον ἂν πέντε ἐλέφαντας ὑπὸ μάλης κρύψειας ἢ ἕνα κίναιδον. εἶτα ἡ λεοντῆ μὲν τὸν τοιοῦτον οὐκ ἂν ἔκρυψεν, σὺ δʼ οἴει λήσειν σκεπόμενος βιβλίῳ; ἀλλʼ οὐ δυνατόν· προδώσει γάρ σε καὶ ἀποκαλύψει τὰ ἄλλα ὑμῶν γνωρίσματα.

τὸ δʼ ὅλον ἀγνοεῖν μοι δοκεῖς ὅτι τὰς ἀγαθὰς ἐλπίδας οὐ παρὰ τῶν βιβλιοκαπήλων δεῖ ζητεῖν, ἀλλὰ παρʼ αὑτοῦ καὶ τοῦ καθʼ ἡμέραν βίου λαμβάνειν. σὺ δʼ οἴει συνήγορον κοινὸν καὶ μάρτυρα ἔσεσθαί σοι τὸν Ἀττικὸν καὶ Καλλῖνον τοὺς βιβλιογράφους; οὔκ, ἀλλʼ ὠμούς τινας ἀνθρώπους ἐπιτρίψοντάς σε, ἢν οἱ θεοὶ ἐθέλωσι, καὶ πρὸς ἔσχατον πενίας συνελάσοντας· δέον ἔτι νῦν σωφρονήσαντα ἀποδόσθαι μέν τινι τῶν πεπαιδευμένων τὰ βιβλία ταῦτα καὶ σὺν αὐτοῖς τὴν νεόκτιστον ταύτην οἰκίαν, ἀποδοῦναι δὲ τοῖς ἀνδραποδοκαπήλοις μέρος γοῦν ἀπὸ πολλῶν τῶν ὀφειλομένων.

@@ -165,21 +167,26 @@

καὶ γὰρ κἀκεῖνα· περὶ δύο ταῦτα δεινῶς ἐσπούδακας, βιβλίων τε τῶν πολυτελῶν κτῆσιν καὶ μειρακίων τῶν ἐξώρων καὶ ἤδη καρτερῶν ὠνήν, καὶ τὸ πρᾶγμά σοι πάνυ σπουδάζεται καὶ θηρεύεται. ἀδύνατον δὲ πένητα ὄντα πρὸς ἄμφω διαρκεῖν. σκόπει τοίνυν ὡς ἱερὸν χρῆμα συμβουλή. ἀξιῶ γάρ σε ἀφέμενον τῶν μηδὲν προσηκόντων τὴν ἑτέραν νόσον θεραπεύειν καὶ τοὺς ὑπηρέτας ἐκείνους ὠνεῖσθαι, ὅπως μὴ ἐπιλειπόντων σε τῶν οἴκοθεν μεταστέλλοιό τινας τῶν ἐλευθέρων, οἷς ἀκίνδυνον ἀπελθοῦσιν, ἢν μὴ λάβωσιν ἅπαντα, ἐξαγορεῦσαι τὰ πραχθέντα ὑμῖν μετὰ τὸν πότον, οἷα καὶ πρῴην αἴσχιστα περὶ σοῦ διηγεῖτο ἐξελθὼν ὁ πόρνος, ἔτι καὶ δήγματα ἐπιδεικνύς. ἀλλʼ ἔγωγε καὶ μάρτυρας ἂν παρασχοίμην τοὺς τότε παρόντας ὡς ἠγανάκτησα καὶ ὀλίγου πληγὰς ἐνέτριψα αὐτῷ χαλεπαίνων ὑπὲρ σοῦ, καὶ μάλισθʼ ὅτε καὶ ἄλλον ἐπεκαλέσατο μάρτυρα τῶν ὁμοίων καὶ ἄλλον ταὐτὰ καὶ λόγοις διηγουμένους. πρὸς δὴ ταῦτα, ὦγαθέ, ταμιεύου τἀργύριον καὶ φύλαττε, ὡς οἴκοι καὶ κατὰ πολλὴν ἀσφάλειαν ταῦτα ποιεῖν καὶ πάσχειν ἔχῃς. ὥστε μὲν γὰρ μηκέτι ἐργάζεσθαι τίς ἂν μεταπείσειέ σε; οὐδὲ γὰρ κύων ἅπαξ παύσαιτʼ ἂν σκυτοτραγεῖν μαθοῦσα.

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τὸ δʼ ἕτερον ῥᾴδιον, τὸ μηκέτι ὠνεῖσθαι βιβλία. ἱκανῶς πεπαίδευσαι, ἅλις σοι τῆς σοφίας. μόνον οὐκ ἐπʼ ἄκρου τοῦ χείλους ἔχεις τὰ παλαιὰ πάντα. πᾶσαν μὲν ἱστορίαν οἶσθα, πάσας δὲ λόγων τέχνας καὶ κάλλη αὐτῶν καὶ κακίας καὶ ὀνομάτων χρῆσιν τῶν Ἀττικῶν πάνσοφόν τι χρῆμα καὶ ἄκρον ἐν παιδείᾳ γεγένησαι διὰ τὸ πλῆθος τῶν βιβλίων. κωλύει γὰρ οὐδὲν κἀμέ σοι ἐνδιατρίβειν, ἐπειδὴ χαίρεις ἐξαπατώμενος.

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τὸ δʼ ἕτερον ῥᾴδιον, τὸ μηκέτι ὠνεῖσθαι βιβλία. ἱκανῶς πεπαίδευσαι, ἅλις σοι τῆς σοφίας. μόνον οὐκ ἐπʼ ἄκρου τοῦ χείλους ἔχεις τὰ παλαιὰ πάντα. πᾶσαν μὲν ἱστορίαν οἶσθα, πάσας δὲ λόγων τέχνας καὶ κάλλη αὐτῶν καὶ κακίας καὶ ὀνομάτων χρῆσιν τῶν Ἀττικῶν· πάνσοφόν τι χρῆμα καὶ ἄκρον ἐν παιδείᾳ γεγένησαι διὰ τὸ πλῆθος τῶν βιβλίων. κωλύει γὰρ οὐδὲν κἀμέ σοι ἐνδιατρίβειν, ἐπειδὴ χαίρεις ἐξαπατώμενος.

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ἡδέως δʼ ἂν καὶ ἐροίμην σε, τὰ τοσαῦτα βιβλία ἔχων τί μάλιστα ἀναγιγνώσκεις αὐτῶν; τὰ Πλάτωνος; τὰ Ἀντισθένους; τὰ Ἀρχιλόχου; τὰ Ἱππώνακτος; ἢ τούτων μὲν ὑπερφρονεῖς, ῥήτορες δὲ μάλιστά σοι διὰ χειρός;. εἰπέ μοι, καὶ Αἰσχίνου τὸν κατὰ Τιμάρχου λόγον ἀναγιγνώσκεις; ἢ ἐκεῖνά γε πάντα οἶσθα καὶ γιγνώσκεις αὐτῶν ἕκαστον, τὸν δὲ Ἀριστοφάνην καὶ τὸν Εὔπολιν ὑποδέδυκας; ἀνέγνως καὶ τοὺς Βάπτας, τὸ δρᾶμα ὅλον; εἶτʼ οὐδέν σου τἀκεῖ καθίκετο, οὐδʼ ἠρυθρίασας γνωρίσας αὐτά; τοῦτο γοῦν καὶ μάλιστα θαυμάσειεν ἄν τις, τίνα ποτὲ ψυχὴν ἔχων ἅπτῃ τῶν βιβλίων, ὁποίαις αὐτὰ χερσὶν ἀνελίττεις. πότε δὲ ἀναγιγνώσκεις; μεθʼ ἡμέραν; ἀλλʼ οὐδεὶς ἑώρακε τοῦτο ποιοῦντα. ἀλλὰ νύκτωρ; πότερον ἐπιτεταγμένος ἤδη ἐκείνοις ἢ πρὸ τῶν λόγων;

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ἡδέως δʼ ἂν καὶ ἐροίμην σε, τὰ τοσαῦτα βιβλία ἔχων τί μάλιστα ἀναγιγνώσκεις αὐτῶν; τὰ Πλάτωνος; τὰ Ἀντισθένους; τὰ Ἀρχιλόχου;Ἀρχιλόχου Guyet: Ἀντιλόχου MSS. τὰ Ἱππώνακτος; ἢ τούτων μὲν ὑπερφρονεῖς, ῥήτορες δὲ μάλιστά σοι διὰσοι διὰ Jacobitz: σοι τούτων διὰ MSS. χειρός; εἰπέ μοι, καὶ Αἰσχίνου τὸν κατὰ Τιμάρχου λόγον ἀναγιγνώσκεις; ἢ ἐκεῖνά γε πάντα οἶσθα καὶ γιγνώσκεις αὐτῶν ἕκαστον, τὸν δὲ Ἀριστοφάνην καὶ τὸν Εὔπολιν ὑποδέδυκας; ἀνέγνως καὶ τοὺς Βάπτας, τὸ δρᾶμα ὅλον; εἶτʼ οὐδέν σου τἀκεῖ καθίκετο, οὐδʼ ἠρυθρίασας γνωρίσας αὐτά; τοῦτο γοῦν καὶ μάλιστα θαυμάσειεν ἄν τις, τίνα ποτὲ ψυχὴνποτὲ ψυχὴν Gesner: ἀπὸ χυχῆς MSS. ἔχων ἅπτῃ τῶν βιβλίων, ὁποίαις αὐτὰ χερσὶν ἀνελίττεις. πότε δὲ ἀναγιγνώσκεις; μεθʼ ἡμέραν; ἀλλʼ οὐδεὶς ἑώρακε τοῦτο ποιοῦντα. ἀλλὰ νύκτωρ; πότερον ἐπιτεταγμένος ἤδη ἐκείνοις ἢ πρὸ τῶν λόγων;

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ἀλλὰ πρὸς Κότυος μηκέτι μὴ τολμήσῃς τοιοῦτο μηδέν, ἄφες δὲ τὰ βιβλία καὶ μόνα ἐργάζου τὰ σαυτοῦ. καίτοι ἐχρῆν μηκέτι μηδὲ ἐκεῖνα,, αἰδεσθῆναι δὲ τὴν τοῦ Εὐριπίδου Φαίδραν καὶ ὑπὲρ τῶν γυναικῶν ἀγανακτοῦσαν καὶ λέγουσαν, οὐδὲ σκότον φρίσσουσι τὸν συνεργάτην τέρεμνὰ τʼ οἴκων μή ποτε φθογγὴν ἀφῇ. εἰ δὲ πάντως ἐμμένειν τῇ ὁμοίᾳ νόσῳ διέγνωσται, ἴθι, ὠνοῦ μὲν βιβλία καὶ οἴκοι κατακλείσας ἔχε καὶ καρποῦ τὴν δόξαν τῶν κτημάτων. ἱκανόν σοι καὶ τοῦτο. προσάψῃ δὲ μηδέποτε μηδὲ ἀναγνῷς μηδὲ ὑπαγάγῃς τῇ γλώττῃ παλαιῶν ἀνδρῶν λόγους καὶ ποιήματα μηδὲν δεινόν σε εἰργασμένα.

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ἀλλὰ πρὸς Κότυοςπρὸς Κότυος Burmeister: πρὸ σκότους MSS. μηκέτι μὴ τολμήσῃς τοιοῦτο μηδέν, ἄφες δὲ τὰ βιβλία καὶ μόνα ἐργάζου τὰ σαυτοῦ. καίτοι ἐχρῆν μηκέτι μηδὲ ἐκεῖνα„ αἰδεσθῆναι δὲ τὴν τοῦ Εὐριπίδου Φαίδραν καὶ ὑπὲρ τῶν γυναικῶν ἀγανακτοῦσαν καὶ λέγουσαν, + +οὐδὲ σκότον φρίσσουσι τὸν συνεργάτην + + τέρεμνά τʼ οἴκων μή ποτε φθογγὴν ἀφῇ. + εἰ δὲ πάντως ἐμμένειν τῇ ὁμοίᾳ νόσῳ διέγνωσται, ἴθι, ὠνοῦ μὲν βιβλία καὶ οἴκοι κατακλείσας ἔχε καὶ καρποῦ τὴν δόξαν τῶν κτημάτων. ἱκανόν σοι καὶ τοῦτο. προσάψῃ δὲ μηδέποτε μηδὲ ἀναγνῷς μηδὲ ὑπαγάγῃς τῇ γλώττῃ παλαιῶν ἀνδρῶν λόγους καὶ ποιήματα μηδὲν δεινόν σε εἰργασμένα.

οἶδα ὡς μάτην ταῦτά μοι λελήρηται καὶ κατὰ τὴν παροιμίαν Αἰθίοπα σμήχειν ἐπιχειρῶ· σὺ γὰρ ὠνήσῃ καὶ χρήσῃ εἰς οὐδὲν καὶ καταγελασθήσῃ πρὸς τῶν πεπαιδευμένων, οἷς ἀπόχρη ὠφελεῖσθαι οὐκ ἐκ τοῦ κάλλους τῶν βιβλίων οὐδʼ ἐκ τῆς πολυτελείας αὐτῶν, ἀλλʼ ἐκ τῆς φωνῆς καὶ τῆς γνώμης τῶν γεγραφότων.

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σὺ δʼ οἴει θεραπεύσειν τὴν ἀπαιδευσίαν καὶ ἐπικαλύψειν τῇ δόξῃ ταύτῃ καὶ ἐκπλήξειν τῷ πλήθει τῶν βιβλίων, οὐκ εἰδὼς ὅτι καὶ οἱ ἀμαθέστατοι τῶν ἰατρῶν τὸ αὐτὸ σοὶ ποιοῦσιν, ἐλεφαντίνους νάρθηκας καὶ σικύας ἀργυρᾶς ποιούμενοι καὶ σμίλας χρυσοκολλήτους· ὁπόταν δὲ καὶ χρήσασθαι τούτοις δέῃ, οἱ μὲν οὐδὲ ὅπως χρὴ μεταχειρίσασθαι αὐτὰ ἴσασιν παρελθὼν δέ τις εἰς τὸ μέσον τῶν μεμαθηκότων φλεβότομον εὖ μάλα ἠκονημένον ἔχων ἰοῦ τἄλλα μεστὸν ἀπήλλαξε τῆς ὀδύνης τὸν νοσοῦντα. ἵνα δὲ καὶ γελοιοτέρῳ τινὶ τὰ σὰ εἰκάσω, τοὺς κουρέας τούτους ἐπίσκεψαι, καὶ ὄψει τοὺς μὲν τεχνίτας αὐτῶν ξυρὸν καὶ μαχαιρίδας καὶ κάτοπτρον σύμμετρον ἔχοντας, τοὺς δὲ. ἀμαθεῖς καὶ ἰδιώτας πλῆθος μαχαιρίδων προτιθέντας καὶ κάτοπτρον μεγάλα, οὐ μὴν λήσειν γε διὰ ταῦτα οὐδὲν εἰδότας. ἀλλὰ τὸ γελοιότατον ἐκεῖνο πάσχουσιν, ὅτι κείρονται μὲν οἱ πολλοὶ παρὰ τοῖς γείτοσιν αὐτῶν, πρὸς δὲ τὰ ἐκείνων κάτοπτρα προσελθόντες τὰς κόμας εὐθετίζουσιν.

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σὺ δὲ οἴει θεραπεύσειν τὴν ἀπαιδευσίαν καὶ ἐπικαλύψειν τῇ δόξῃ ταύτῃ καὶ ἐκπλήξειν τῷ πλήθει τῶν βιβλίων, οὐκ εἰδὼς ὅτι καὶ οἱ ἀμαθέστατοι τῶν ἰατρῶν τὸ αὐτὸ σοὶ ποιοῦσιν, ἐλεφαντίνους νάρθηκας καὶ σικύας ἀργυρᾶς ποιούμενοι καὶ σμίλας χρυσοκολλήτους· ὁπόταν δὲ καὶ χρήσασθαι τούτοις δέῃ, οἱ μὲν οὐδὲ ὅπως χρὴ μεταχειρίσασθαι αὐτὰ ἴσασιν· παρελθὼν δέ τις εἰς τὸ μέσον τῶν μεμαθηκότων φλεβότομον εὖ μάλα ἠκονημένον ἔχων ἰοῦ τἄλλα μεστὸν ἀπήλλαξε τῆς ὀδύνης τὸν νοσοῦντα. ἵνα δὲ καὶ γελοιοτέρῳ τινὶ τὰ σὰ εἰκάσω, τοὺς κουρέας τούτους ἐπίσκεψαι, καὶ ὄψει τοὺς μὲν τεχνίτας αὐτῶν ξυρὸν καὶ μαχαιρίδας καὶ κάτοπτρον σύμμετρον ἔχοντας, τοὺς δὲ ἀμαθεῖς καὶ ἰδιώτας πλῆθος μαχαιρίδων προτιθέντας καὶ κάτοπτρα μεγάλα, οὐ μὴν λήσειν γε διὰ ταῦτα οὐδὲν εἰδότας. ἀλλὰ τὸ γελοιότατον ἐκεῖνο πάσχουσιν, ὅτι κείρονται μὲν οἱ πολλοὶ παρὰ τοῖς γείτοσιν αὐτῶν, πρὸς δὲ τὰ ἐκείνων κάτοπτρα προσελθόντες τὰς κόμας εὐθετίζουσιν.

καὶ σὺ τοίνυν ἄλλῳ μὲν δεηθέντι χρήσειας ἂν τὰ βιβλία, χρήσασθαι δὲ αὐτὸς οὐκ ἂν δύναιο. καίτοι οὐδὲ ἔχρησάς τινι βιβλίον πώποτε, ἀλλὰ τὸ τῆς κυνὸς ποιεῖς τῆς ἐν τῇ φάτνῃ κατακειμένης, ἣ οὔτε αὐτὴ τῶν κριθῶν ἐσθίει οὔτε τῷ ἵππῳ δυναμένῳ φαγεῖν ἐπιτρέπει.

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ταῦτα τό γε νῦν εἶναι ὑπὲρ μόνων τῶν βιβλίων παρρησίαζομαι πρὸς σέ, περὶ δὲ τῶν ἄλλων ὅσα κατάπτυστα καὶ ἐπονείδιστα ποιεῖς, αὖθις ἀκούσῃ πολλάκις.

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ταῦτα τό γε νῦν εἶναι ὑπὲρ μόνων τῶν βιβλίων παρρησιάζομαι πρὸς σέ, περὶ δὲ τῶν ἄλλων ὅσα κατάπτυστα καὶ ἐπονείδιστα ποιεῖς, αὖθις ἀκούσῃ πολλάκις.

diff --git a/data/tlg0062/tlg029/__cts__.xml b/data/tlg0062/tlg029/__cts__.xml index 904a81a72..cc5755b6f 100644 --- a/data/tlg0062/tlg029/__cts__.xml +++ b/data/tlg0062/tlg029/__cts__.xml @@ -1,11 +1,17 @@ - + Somnium sive vita Luciani - - + + Περὶ τοῦ Ἐνυπνίου ἤτοι Βίος Λουκιανοῦ Lucian, Vol. 3. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1921. - - \ No newline at end of file + + + The Dream or Lucian’s Career + Lucian, Vol. 3. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1921. + + + + diff --git a/data/tlg0062/tlg029/tlg0062.tlg029.perseus-eng1.xml b/data/tlg0062/tlg029/tlg0062.tlg029.perseus-eng1.xml new file mode 100644 index 000000000..0e5a63284 --- /dev/null +++ b/data/tlg0062/tlg029/tlg0062.tlg029.perseus-eng1.xml @@ -0,0 +1,498 @@ + + + + + + +The Dream or Lucian’s Career +Lucian of Samosata +Austin Morris Harmon, 1878-1950 +National Endowment for the Humanities +Gregory Crane + +Gregory Crane +OCRd, tagged and added initial corrections to the text + + + +Perseus Digital Library +tlg0062.tlg001.1st1K-eng1.xml + +Available under a Creative Commons Attribution-ShareAlike4.0 International License + +2023 +Trustees of Tufts University +United States + + + + + +Lucian + + +Austin Morris Harmon + + +Lucian of Samosata + +Trustees of Tufts University +Cambridge, MA +1921 + +3 + +The Hathi Trust + + + + + +

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+ + + + + +Greek +Latin + + + + + + + + +
+ +The Dream or Lucian’s Career

The Dream contains no hint that a lecture is to follow it, +but its brevity, its structure—a parable followed by its +application—and the intimacy of its tone show that it is an +introduction similar to Dionysus and Amber. Read certainly +in Syria, and almost certainly in Lucian’s native city of +Samosata, it would seem to have been composed on his first +return to Syria, after the visit to Gaul that made him rich +and famous ; probably not long after it, for his return home +is quite likely to have come soon after his departure from +Gaul. It reads, too, as if it were written in the first flush +of success, before his fortieth year.

+

Since it gives us a glimpse of his early history, and professes to tell us how he chose his career, it makes a good +introduction to his works. For that reason it was put first +in the early editions, and has found a place in a great many +school readers, so that none of his writings is better known. +The amount of autobiography in it is not great. Lucian +names no names, which might have given us valuable information as to his race, and he says nothing about his father +except that he was not well off in the world. That his +mother’s father and brothers were sculptors, that he evinced +his inheritance of the gift by his cleverness in modelling, and +that he was therefore apprenticed to his uncle to learn the +trade—all this is inherently probable, and interesting +because it accounts for the seeing eye that made his penpictures so realistic. As to the dream, and his deliberate +choice of a literary career on account of it, that is surely +fiction. From what he does not say here, from what Oratory +lets drop in the Double Indtctment—that she found him +wandering up and down Ionia, all but wearing native garb— +we may guess that distaste for the sculptor’s rade led +him to run away from home without any very definite +notion where he was going or what he should do, and that +the dream, plainly inspired less by a thrashing than by the +famous allegory of the sophist Prodicus, Heracles at the +Crossways (Xenophon, Memorabilia2, 1, 21), came to him in +later years, while he meditated what he should say to those +at home upon his return to them.

 + +

+No sooner had I left off school, being then well +on in my teens, than my father and his friends +began to discuss what he should have me taught +next. Most of them thought that higher education +required great labour, much time, considerable +expense, and conspicuous social position, while our +circumstances were but moderate and demanded . +speedy relief; but that if I were to learn one of +the handicrafts, in the first place I myself would +immediately receive my support from the trade +instead of continuing to share the family table at +my age; besides, at no distant day I would delight +my father by bringing home my earnings regularly. + +

+ +

+ +The next topic for discussion was opened by +raising the question, which of the trades was best, +easiest to learn, suitable for a man of free birth, +required an outfit that was easy to come by, and +offered an income that was sufficient. Each praised +a different trade, according to his own judgement or +experience ; but my father looked at my uncle (for +among the company was my uncle on my mother’s +side, who had the reputation of being an excellent. +sculptor) and said: “It isn’t right that any other + + + +trade should have the preference while you are by. +Come, take this lad in hand’—with a gesture +toward me—“and teach him to be a good stone-cutter, mason, and sculptor, for he is capable of it, +since, as you know, he has a natural gift for it.”’ +He drew this inference from the way in which I +had played with wax; for whenever my teachers +dismissed me I would scrape the wax from my +tablets and model cattle or horses or even men, and’ +they were true to life, my father thought. I used +to get thrashings from my teachers on account of +them, but at that time they brought me praise for +my cleverness, and good hopes were entertained of +me, on the ground that I would soon learn the trade, +to judge from that modelling. +

+ +

+ +So, as soon as it seemed to be a suitable day to +begin a trade, I was turned over to my uncle, and I +was not greatly displeased with the arrangement, I +assure you; on the contrary, I thought it involved +interesting play of a sort, and a chance to show off +to my schoolmates if I should turn out to be carving +gods and fashioning little figures for myself and for +those I liked best. Then came the first step and +the usual experience of beginners. My uncle gave +me a chisel and told me to strike a light blow on a +slab that lay at hand, adding the trite quotation: +“Well begun, half done.” But in my inexperience +I struck too hard; the slab broke, and in a gust of +anger he seized a stick that lay close by and put me +through an initiation of no gentle or encouraging +sort, so that tears were the overture to my apprenticeship. +

+ +

+I ran away from the place and came home sobbing +continuously, with my eyes abrim with tears. I told + + + +about the stick, showed the welts and charged my +uncle with great cruelty, adding that he did it out of +jealousy, for fear that I should get ahead of him in +his trade. My mother comforted me and roundly +abused her brother, but when night came on, I fell +asleep, still tearful and thinking of the stick. +

+ +

+Up to this point my story has been humorous and +childish, but what you shall hear next, gentlemen, +is not to be made light of; it deserves a very +receptive audience. The fact is that, to use the +words of Homer, + + + + a god-sent vision appeared unto me in my slumber +Out of immortal night, + +Iliad2, 56. + + + +so vivid as not to fall short of reality in any way. +Indeed, even after all this time, the figures that I +saw continue to abide in my eyes and the words that +I heard in my ears, so plain was it all. +

+ +

+Two women, taking me by the hands, were each +trying to drag me toward herself with might and +main ; in fact, they nearly pulled me to pieces in +their rivalry. Now one of them would get the +better of it and almost have me altogether, and now +I would be in the hands of the other. They +shouted at each other, too, one of them saying, +‘He is mine, and you want to get him!” and the +other: “It is no good your claiming what belongs +to someone else.” One was like a workman, masculine, with unkempt hair, hands full of callous +places, clothing tucked up, and a heavy layer of + + + +warble-dust upon her, just as my uncle looked when +he cut stone. The other, however, was very fair of +face, dignified in her appearance, and nice in her +dress.

+ +

+At length they allowed me to decide which of +them I wanted to be with. The first to state her +case was the hard-favoured, masculine one. +

+ +

+“Dear boy, I am the trade of Sculpture which +you began to learn yesterday, of kin to you and +related by descent ; for your grandfather”—and she +gave the name of my mother’s father—“was a +sculptor, and so are both your uncles, who are very +famous through me. If you are willing to keep +clear of this woman’s silly nonsense” —with a gesture +toward the other—“and to come and live with me, +you will be generously kept and will have powerful +shoulders, and you will be a stranger to jealousy of +any sort; besides you will never go abroad, leaving +your native country and your kinsfolk, and it will +not be for mere words, either, that everyone will +praise you. + +

+ +

+“Do not be disgusted at my humble figure and +my soiled clothing, for this is the way in which +Phidias began, who revealed Zeus, and Polycleitus, +who made Hera, Myron, whom men praise, and +Praxiteles, at whom they marvel. Indeed, these men +receive homage second only to the gods. If you +become one of them, will you not yourself be +famous in the sight of all mankind, make your + + + +father envied, and cause your native land to be +admired ?”

+ +

+Sculpture said all this, and even more than this, +with a great deal of stumbling and bad grammar, +talking very hurriedly and trying to convince me: +I do not remember it all, however, for most of it has +escaped my memory by this time.

+ +

+When she stopped, the other began after this +fashion : +

+ +

+ +“My child, I am Education, with whom you are +already acquainted and familiar, even if you have +not yet completed your experience of me. What +it shall profit you to become a sculptor, this +woman has told you; you will be nothing but +a labourer, toiling with your body and putting in it +your entire hope of a livelihood, personally inconspicuous, getting meagre and_ illiberal returns, +humble-witted, an insignificant figure in public, +neither sought by your friends nor feared by your +enemies nor envied by your fellow-citizens—nothing +but just a labourer, one of the swarming rabble, ever +cringing to the man above you and courting the man +who can use his tongue, leading a hare’s life, and +counting as a godsend to anyone stronger. Even +if you should become a Phidias or a Polycleitus and +should create many marvellous works, everyone +would praise your craftsmanship, to be sure, but +none of those who saw you, if he were sensible, +would pray to be like you; for no matter what you +might be, you would be considered a mechanic, a +man who has naught but his hands, a man who lives +by his hands. +

+ +

+ +“If you follow my advice, first of all I shall show +you many works of men of old, tell you their + + + +wondrous deeds and words, and make you conversant +with almost all knowledge, and I shall ornament your +soul, which concerns you most, with many noble +adornments—temperance, justice, piety, kindliness, +reasonableness, understanding, steadfastness, love of +all that is beautiful, ardour towards all that is sublime ; +for these are the truly flawless jewels of the soul. +Nothing that came to pass of old will escape you; +and nothing that must now come to pass; nay, you +will even foresee the future with me. In a word, +I shall speedily teach you everything that there is, +whether it pertains to the gods or to man. + +

+ +

+ +“You who are now the beggarly son of a nobody, +who have entertained some thought of so illiberal a +trade, will after a little inspire envy and jealousy +in all men, for you will be honoured and lauded, you +will be held in great esteem for the highest qualities +and admired by men_ preeminent in lineage and in +wealth, you will wear clothing such as this”—she +pointed to her own, and she was very splendidly +dressed—“and will be deemed worthy of office and +precedence. If ever you go abroad, even on foreign +soil you will not be unknown or inconspicuous, for +will attach to you such marks of identification that +everyone who sees you will nudge his neighbour and +point you out with his finger, saying, ‘There he is!’ + +

+ +

+ +If anything of grave import befalls your friends or +even the entire city, all will turn their eyes upon +you; and if at any time you chance to make a +speech, the crowd will listen open-mouthed, marvelling and felicitating you upon your eloquence and +your father upon his good fortune. They say that +some men become immortal. I shall bring this to pass + + + + +with you; for though you yourself depart from life, you +will never cease associating with men of education and +conversing with men of eminence. You know whose +son Demosthenes was, and how great I made him. +You know that Aeschines was the son of a tambourine girl, but for all that, Philip paid court to him +for my sake. And Socrates himself was brought upunder the tutelage of our friend Sculpture, but as +soon as he understood what was better he ran away +from her and joined my colours ; and you have heard +how his praises are sung by everyone. +

+ +

+“On the other hand, if you turn your back upon +these men so great and noble, upon glorious deeds +and sublime words, upon a dignified appearance, +upon honour, esteem, praise, precedence, power and +offices, upon fame for eloquence and felicitations for +wit, then you will put on a filthy tunic, assume a +servile appearance, and hold bars and gravers and +sledges and chisels in your hands, with your back bent +over your work; you will be a groundling, with groundling ambitions, altogether humble ; you will never lift +your head, or conceive a single manly or liberal +thought, and although you will plan to make your +works well-balanced and well-shapen, you will not +show any concern to make yourself well-balanced and +sightly ; on the contrary, you will make yourself a +thing of less value than a block of stone.” + +

+ +

+ +While these words were still on her lips, without +waiting for her to finish what she was saying, I stood +up and declared myself. Abandoning the ugly + + + + +working-woman, I went over to Education with a +right good will, especially when the stick entered +my mind and the fact that it had laid many a blow +upon me at the very outset the day before. When +I abandoned Sculpture, at first she was indignant +and struck her hands together and ground her +teeth ; but at length, like Niobe in the story, she +grew rigid and turned to stone. Her fate was +strange, but do not be incredulous, for dreams work +miracles. + +

+ +

+The other fixed her eyes upon me and said: “I +will therefore repay you for the justice that you have +done in judging this issue rightly : come at once and +mount this car”—pointing to a car with winged +horses resembling Pegasus—“in order that you may +know what you would have missed if you had not +come with me.” When I had mounted she plied whip +and reins, and I was carried up into the heights and +went from the East to the very West, surveying +cities and nations and peoples, sowing something +broadcast over the earth like Triptolemus. I do not +now remember what it was that I sowed; only that +men, looking up from below, applauded, and all those +above whom I passed in my flight sped me on my way +with words of praise. +

+ +

+After all this had been shown to me and I to the +men who applauded, she brought me back again, no +longer dressed in the same clothing that I wore when +I began the flight ; I dreamed that I came back in +princely purple. Finding my father standing and +waiting, she pointed him out my clothing and the + + + +guise in which I had returned, and even reminded +him gently of the plans that they had narrowly +escaped making for me.

+ +

+That is the dream which I remember having had +when I wasa slip of a lad; it was due, I suppose, to +my agitation on account of the fear inspired by the +thrashing. + +

+ +

+Even as I speaking, “Heracles!!” someone +said, “what a long and tiresome dream!” Then +someone else broke in: “A winter dream, when the +nights are longest ; or perhaps it is itself a product +of three nights, like Heracles!

The Alexandrians called Heracles “him of the three nights,” because Zeus tripled the length of the night which he spent with Alcmene. See Dual. of the Gods 14 (vulg. 10).

What got into him +to tell us this idle tale and to speak of a night of his +childhood and dreams that are ancient and superannuated ?_ It is flat to spin pointless yarns. Surely +he doesn't take us for interpreters of dreams?” No, +my friend; and Xenophon, too, when he told one +time. how he dreamed that a bolt of lightning, +striking his father’s house, set it afire, and all the +rest of it—you know it—did not do so because he +wanted the dream interpreted, nor yet because he +had made up his mind to talk nonsense, particularly +in time of war and in a desperate state of affairs, +with the enemy on every side; no, the story had a +certain usefulness.

Anabasis 3, 1,11. Lucian, perhaps confusing this with a later dream (4, 3, 7), evidently thinks that it was told to the soldiers to hearten them, but this is not the case. Xenophon was unable to interpret it until after the event, and did not tell it to anyone until he put it into his book.

+

+ +

+ +So it was with me, and I told you this dream in +order that those who are young may take the better +direction and cleave to education, above all if poverty + + + + + +is making any one of them faint-hearted and inclining him toward the worse, to the detriment of a +noble nature. He will be strengthened, I am very +sure, by hearing the tale, if he takes me as an +adequate example, reflecting what I was when +aspired to all that is finest and set my heart on +education, showing no weakness in the face of my +poverty at that time, and what I am now, on my +return to you—if nothing more, at least quite as +highly thought of as any sculptor. + + + +

+ + diff --git a/data/tlg0062/tlg029/tlg0062.tlg029.perseus-grc2.xml b/data/tlg0062/tlg029/tlg0062.tlg029.perseus-grc2.xml index fb71a82f0..e43ea0c28 100644 --- a/data/tlg0062/tlg029/tlg0062.tlg029.perseus-grc2.xml +++ b/data/tlg0062/tlg029/tlg0062.tlg029.perseus-grc2.xml @@ -7,17 +7,19 @@ Περὶ τοῦ Ἐνυπνίου ἤτοι Βίος Λουκιανοῦ Lucian -A. M. Harmon +Austin Morris Harmon, 1878-1950 Perseus Project, Tufts University Gregory Crane Prepared under the supervision of Bridget Almas Lisa Cerrato +Gregory Crane Rashmi Singhal The National Endowment for the Humanities +Harvard Library Arcadia Fund Google Digital Humanities Awards Program @@ -31,14 +33,14 @@ Available under a Creative Commons Attribution-ShareAlike 4.0 International License - + Lucian Lucian - A. M. Harmon + Austin Morris Harmon, 1878-1950 London William Heinemann Ltd. @@ -53,25 +55,25 @@ - +

optical character recognition

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This pointer pattern extracts section.

 - + - + Greek @@ -81,65 +83,69 @@ EpiDoc and CTS conversion and other cleanup - +
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ἄρτι μὲν ἐπεπαύμην εἰς τὰ διδασκαλεῖα φοιτῶν ἤδη τὴν ἡλικίαν πρόσηβος ὤν, ὁ δὲ πατὴρ ἐσκοπεῖτο μετὰ τῶν φίλων ὅ τι καὶ διδάξαιτό με. τοῖς πλείστοις οὖν ἔδοξεν παιδεία μὲν καὶ πόνου πολλοῦ καὶ χρόνου μακροῦ καὶ δαπάνης οὐ μικρᾶς καὶ τύχης δεῖσθαι λαμπρᾶς, τὰ δʼ ἡμέτερα μικρά τε εἶναι καὶ ταχεῖάν τινα τὴν ἐπικουρίαν ἀπαιτεῖν εἰ δέ τινα τέχνην τῶν βαναύσων τούτων ἐκμάθοιμι, τὸ μὲν πρῶτον εὐθὺς ἂν αὐτὸς ἔχειν τὰ ἀρκοῦντα παρὰ τῆς τέχνης καὶ μηκέτʼ οἰκόσιτος εἶναι τηλικοῦτος ὤν, οὐκ εἰς μακρὰν δὲ καὶ τὸν πατέρα εὐφρανεῖν ἀποφέρων ἀεὶ τὸ γιγνόμενον.

+

ἄρτι μὲν ἐπεπαύμην εἰς τὰ διδασκαλεῖα φοιτῶν ἤδη τὴν ἡλικίαν πρόσηβος ὤν, ὁ δὲ πατὴρ ἐσκοπεῖτο μετὰ τῶν φίλων ὅ τι καὶ διδάξαιτό με. τοῖς πλείστοις οὖν ἔδοξεν παιδεία μὲν καὶ πόνου πολλοῦ καὶ χρόνου μακροῦ καὶ δαπάνης οὐ μικρᾶς καὶ τύχης δεῖσθαι λαμπρᾶς, τὰ δʼ ἡμέτερα μικρά τε εἶναι καὶ ταχεῖάν τινα τὴν ἐπικουρίαν ἀπαιτεῖν· εἰ δέ τινα τέχνην τῶν βαναύσων τούτων ἐκμάθοιμι, τὸ μὲν πρῶτον εὐθὺς ἂν αὐτὸς ἔχειν τὰ ἀρκοῦντα παρὰ τῆς τέχνης καὶ μηκέτʼ οἰκόσιτος εἶναι τηλικοῦτος ὤν, οὐκ εἰς μακρὰν δὲ καὶ τὸν πατέρα εὐφρανεῖν ἀποφέρων ἀεὶ τὸ γιγνόμενον.

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δευτέρας οὖν σκέψεως ἀρχὴ προὐτέθη, τίς ἀρίστη τῶν τεχνῶν καὶ ῥᾴστη ἐκμαθεῖν καὶ ἀνδρὶ ἐλευθέρῳ πρέπουσα καὶ πρόχειρον ἔχουσα τὴν χορηγίαν καὶ διαρκῆ τὸν πόρον. ἄλλου τοίνυν ἄλλην ἐπαινοῦντος, ὡς ἕκαστος γνώμης ἢ ἐμπειρίας εἶχεν, ὁ πατὴρ εἰς τὸν θεῖον ἀπιδών, — παρῆν γὰρ ὁ πρὸς μητρὸς θεῖος, ἄριστος ἑρμογλύφος εἶναι δοκῶν — οὐ θέμις, εἶπεν, ἄλλην τέχνην ἐπικρατεῖν σοῦ παρόντος, ἀλλὰ τοῦτον ἄγε — δείξας ἐμὲ — δίδασκε παραλαβὼν λίθων ἐργάτην ἀγαθὸν εἶναι καὶ συναρμοστὴν καὶ ἑρμογλυφέα· δύναται γὰρ καὶ τοῦτο, φύσεώς γε, ὡς οἶσθα, ἔχων δεξιῶς. ἐτεκμαίρετο δὲ ταῖς ἐκ τοῦ κηροῦ παιδιαῖς· ὁπότε γὰρ ἀφεθείην ὑπὸ τῶν διδασκάλων, ἀποξέων ἂν τὸν κηρὸν ἢ βόας ἢ ἵππους ἢ καὶ νὴ ἀνθρώπους ἀνέπλαττον, εἰκότας, ὡς ἐδόκουν τῷ πατρί ἐφʼ οἷς παρὰ μὲν τῶν διδασκάλων πληγὰς ἐλάμβανον, τότε δὲ ἔπαινος εἰς τὴν εὐφυίαν καὶ ταῦτα ἦν, καὶ χρηστὰς εἶχον ἐπʼ ἐμοὶ τὰς ἐλπίδας ὡς ἐν βραχεῖ μαθήσομαι τὴν τέχνην, ἀπʼ ἐκείνης γε τῆς πλαστικῆς.

+

δευτέρας οὖν σκέψεως ἀρχὴ προὐτέθη, τίς ἀρίστη τῶν τεχνῶν καὶ ῥᾴστη ἐκμαθεῖν καὶ ἀνδρὶ ἐλευθέρῳ πρέπουσα καὶ πρόχειρον ἔχουσα τὴν χορηγίαν καὶ διαρκῆ τὸν πόρον. ἄλλου τοίνυν ἄλλην ἐπαινοῦντος, ὡς ἕκαστος γνώμης ἢ ἐμπειρίας εἶχεν, ὁ πατὴρ εἰς τὸν θεῖον ἀπιδών, — παρῆν γὰρ ὁ πρὸς μητρὸς θεῖος, ἄριστος ἑρμογλύφος εἶναι δοκῶνδοκῶν MSS. add καὶ (not in γ) λιθοξόος ἐν τοῖς μάλιστα εὐδοκίμοις : excised by Schmieder. Cf. 7. — οὐ θέμις, εἶπεν, ἄλλην τέχνην ἐπικρατεῖν σοῦ παρόντος, ἀλλὰ τοῦτον ἄγε — δείξας ἐμέ — δίδασκε παραλαβὼν λίθων ἐργάτην ἀγαθὸν εἶναι καὶ συναρμοστὴν καὶ ἑρμογλυφέα· δύναται γὰρ καὶ τοῦτο, φύσεώς γε, ὡς οἶσθα, ἔχων δεξιῶς. ἐτεκμαίρετο δὲ ταῖς ἐκ τοῦ κηροῦ παιδιαῖς· ὁπότε γὰρ ἀφεθείην ὑπὸ τῶν διδασκάλων, ἀποξέων ἂν τὸν κηρὸν ἢ βόας ἢ ἵππους ἢ καὶ νὴ Δί’ ἀνθρώπους ἀνέπλαττον, εἰκότας,εἰκότας Naber : εἰκότως MSS. ὡς ἐδόκουν τῷ πατρί· ἐφʼ οἷς παρὰ μὲν τῶν διδασκάλων πληγὰς ἐλάμβανον, τότε δὲ ἔπαινος εἰς τὴν εὐφυίαν καὶ ταῦτα ἦν, καὶ χρηστὰς εἶχον ἐπʼ ἐμοὶ τὰς ἐλπίδας ὡς ἐν βραχεῖ μαθήσομαι τὴν τέχνην, ἀπʼ ἐκείνης γε τῆς πλαστικῆς.

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ἅμα τε οὖν ἐπιτήδειος ἐδόκει ἡμέρα τέχνης ἐνάρχεσθαι, κἀγὼ παρεδεδόμην τῷ θείῳ μὰ τὸν Δίʼ οὐ σφόδρα τῷ πράγματι ἀχθόμενος, ἀλλά μοι καὶ παιδιάν τινα οὐκ ἀτερπῆ ἐδόκει ἔχειν καὶ πρὸς τοὺς ἡλικιώτας ἐπίδειξιν, εἰ φαινοίμην θεοὺς τε γλύφων καὶ ἀγαλμάτια μικρά τινα κατασκευάζων ἐμαυτῷ τε κἀκείνοις οἷς προῃρούμην. καὶ τό γε πρῶτον ἐκεῖνο καὶ σύνηθες τοῖς ἀρχομένοις ἐγίγνετο. ἐγκοπέα γάρ τινά μοι δοὺς ὁ θεῖος ἐκέλευσεν ἠρέμα καθικέσθαι πλακὸς ἐν μέσῳ κειμένης, ἐπειπὼν τὸ κοινὸν ἀρχὴ δέ τοι ἥμισυ παντός. σκληρότερον δὲ κατενεγκόντος ὑπʼ ἀπειρίας κατεάγη μὲν ἡ πλάξ, ὁ δὲ ἀγανακτήσας σκυτάλην τινὰ πλησίον κειμένην λαβὼν οὐ πρᾴως οὐδὲ προτρεπτικῶς μου κατήρξατο, ὥστε δάκρυά μοι τὰ προοίμια τῆς τέχνης.

+

ἅμα τε οὖν ἐπιτήδειος ἐδόκει ἡμέρα τέχνης ἐνάρχεσθαι, κἀγὼ παρεδεδόμην τῷ θείῳ μὰ τὸν Δίʼ οὐ σφόδρα τῷ πράγματι ἀχθόμενος, ἀλλά μοι καὶ παιδιάν τινα οὐκ ἀτερπῆ ἐδόκει ἔχειν καὶ πρὸς τοὺς ἡλικιώτας ἐπίδειξιν, εἰ φαινοίμην θεούς τε γλύφων καὶ ἀγαλμάτια μικρά τινα κατασκευάζων ἐμαυτῷ τε κἀκείνοις οἷς προῃρούμην. καὶ τό γε πρῶτον ἐκεῖνο καὶ σύνηθες τοῖς ἀρχομένοις ἐγίγνετο. ἐγκοπέα γάρ τινά μοι δοὺς ὁ θεῖος ἐκέλευσεν ἠρέμα καθικέσθαι πλακὸς ἐν μέσῳ κειμένης, ἐπειπὼν τὸ κοινὸν ἀρχὴ δέ τοι ἥμισυ παντός. σκληρότερον δὲ κατενεγκόντος ὑπʼ ἀπειρίας κατεάγη μὲν ἡ πλάξ, ὁ δὲ ἀγανακτήσας σκυτάλην τινὰ πλησίον κειμένην λαβὼν οὐ πρᾴως οὐδὲ προτρεπτικῶς μου κατήρξατο, ὥστε δάκρυά μοι τὰ προοίμια τῆς τέχνης.

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ἀποδρὰς οὖν ἐκεῖθεν ἐπὶ τὴν οἰκίαν ἀφικνοῦμαι συνεχὲς ἀναλύζων καὶ δακρύων τοὺς ὀφθαλμοὺς ὑπόπλεως, καὶ διηγοῦμαι τὴν σκυτάλην καὶ τοὺς μώλωπας ἐδείκνυον, καὶ κατηγόρουν πολλήν τινα ὠμότητα, προσθεὶς ὅτι ὑπὸ φθόνου ταῦτα ἔδρασε, μὴ αὐτὸν ὑπερβάλωμαι κατὰ τὴν τέχνην. ἀνακτησαμένης δὲ τῆς μητρὸς καὶ πολλὰ τῷ ἀδελφῷ λοιδορησαμένης, ἐπεὶ νὺξ ἐπῆλθεν κατέδαρθον ἔτι ἔνδακρυς καὶ τὴν σκυτάλην ἐννοῶν.

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ἀποδρὰς οὖν ἐκεῖθεν ἐπὶ τὴν οἰκίαν ἀφικνοῦμαι συνεχὲς ἀναλύζων καὶ δακρύων τοὺς ὀφθαλμοὺς ὑπόπλεως, καὶ διηγοῦμαι τὴν σκυτάλην καὶ τοὺς μώλωπας ἐδείκνυον, καὶ κατηγόρουν πολλήν τινα ὠμότητα, προσθεὶς ὅτι ὑπὸ φθόνου ταῦτα ἔδρασε, μὴ αὐτὸν ὑπερβάλωμαι κατὰ τὴν τέχνην. ἀνακτησαμένης δὲ τῆς μητρὸς καὶ πολλὰ τῷ ἀδελφῷ λοιδορησαμένης, ἐπεὶ νὺξ ἐπῆλθεν κατέδαρθον ἔτι ἔνδακρυς καὶ τὴν σκυτάληνσκυτάλην Steigerthal : νύκτα ὅλην MSS. ἐννοῶν.

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μέχρι μὲν δὴ τούτων γελάσιμα καὶ μειρακιώδη τὰ εἰρημένα· τὰ μετὰ ταῦτα δὲ οὐκέτι εὐκαταφρόνητα, ὦ ἄνδρες, ἀκούσεσθε, ἀλλὰ καὶ πάνυ φιληκόων ἀκροατῶν δεόμενα· ἵνα γὰρ καθʼ Ὅμηρον εἴπω, θεῖός μοι ἐνύπνιον ἦλθεν ὄνειρος ἀμβροσίην διὰ νύκτα, ἐναργὴς οὕτως ὥστε μηδὲν ἀπολείπεσθαι τῆς ἀληθείας. ἔτι γοῦν καὶ μετὰ τοσοῦτον χρόνον τὰ τε σχήματά μοι τῶν φανέντων ἐν τοῖς ὀφθαλμοῖς παραμένει καὶ ἡ φωνὴ τῶν ἀκουσθέντων ἔναυλος· οὕτω σαφῆ πάντα ἦν.

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μέχρι μὲν δὴ τούτων γελάσιμα καὶ μειρακιώδη τὰ εἰρημένα· τὰ μετὰ ταῦτα δὲ οὐκέτι εὐκαταφρόνητα, ὦ ἄνδρες, ἀκούσεσθε, ἀλλὰ καὶ πάνυ φιληκόων ἀκροατῶν δεόμενα· ἵνα γὰρ καθʼ Ὅμηρον εἴπω, +θεῖός μοι ἐνύπνιον ἦλθεν ὄνειρος + +ἀμβροσίην διὰ νύκτα, + ἐναργὴς οὕτως ὥστε μηδὲν ἀπολείπεσθαι τῆς ἀληθείας. ἔτι γοῦν καὶ μετὰ τοσοῦτον χρόνον τά τε σχήματά μοι τῶν φανέντων ἐν τοῖς ὀφθαλμοῖς παραμένει καὶ ἡ φωνὴ τῶν ἀκουσθέντων ἔναυλος· οὕτω σαφῆ πάντα ἦν.

δύο γυναῖκες λαβόμεναι ταῖν χεροῖν εἷλκόν με πρὸς ἑαυτὴν ἑκατέρα μάλα βιαίως καὶ καρτερῶς· μικροῦ γοῦν με διεσπάσαντο πρὸς ἀλλήλας φιλοτιμούμεναι· καὶ γὰρ καὶ ἄρτι μὲν ἂν ἡ ἑτέρα ἐπεκράτει καὶ παρὰ μικρὸν ὅλον εἶχέ με, ἄρτι δʼ ἂν αὖθις ὑπὸ τῆς ἑτέρας εἰχόμην. ἐβόων δὲ πρὸς ἀλλήλας ἑκατέρα, ἡ μὲν ὡς αὐτῆς ὄντα με κεκτῆσθαι βούλοιτο, ἡ δὲ ὡς μάτην τῶν ἀλλοτρίων ἀντιποιοῖτο. ἦν δὲ ἡ μὲν ἐργατικὴ καὶ ἀνδρικὴ καὶ αὐχμηρὰ τὴν κόμην, τὼ χεῖρε τύλων ἀνάπλεως, διεζωσμένη τὴν ἐσθῆτα, τιτάνου καταγέμουσα, οἷος ἦν ὁ θεῖος ὁπότε ξέοι τοὺς λίθους· ἡ ἑτέρα δὲ μάλα εὐπρόσωπος καὶ τὸ σχῆμα εὐπρεπὴς καὶ κόσμιος τὴν ἀναβολήν.

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τέλος δὲ οὖν ἐφιᾶσί μοι δικάζειν ὁποτέρᾳ βουλοίμην συνεῖναι αὐτῶν. προτέρα δὲ ἡ σκληρὰ ἐκείνη καὶ ἀνδρώδης ἔλεξεν·

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τέλος δ' οὖν ἐφιᾶσί μοι δικάζειν ὁποτέρᾳ βουλοίμην συνεῖναι αὐτῶν. προτέρα δὲ ἡ σκληρὰ ἐκείνη καὶ ἀνδρώδης ἔλεξεν·

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ἐγώ, φίλε παῖ, Ἑρμογλυφική τέχνη εἰμί, ἣν χθὲς ἤρξω μανθάνειν, οἰκεία τέ σοι καὶ συγγενὴς οἴκοθεν ὅ τε γὰρ πάππος σου — εἰποῦσα τοὔνομα τοῦ μητροπάτορος — λιθοξόος ἦν καὶ τὼ θείω ἀμφοτέρω καὶ μάλα εὐδοκιμεῖτον διʼ ἡμᾶς. εἰ δʼ ἐθέλεις λήρων μὲν καὶ φληνάφων τῶν παρὰ ταύτης ἀπέχεσθαι, · — δείξασα τὴν ἑτέραν — ἕπεσθαι δὲ καὶ συνοικεῖν ἐμοί, πρῶτα μὲν θρέψῃ γεννικῶς καὶ τοὺς ὤμους ἕξεις καρτερούς, φθόνου δὲ παντὸς ἀλλότριος ἔσῃ· καὶ οὔποτε ἄπει ἐπὶ τὴν ἀλλοδαπήν, τὴν πατρίδα, καὶ τοὺς οἰκείους καταλιπών, οὐδὲ ἐπὶ λόγοις . . ἐπαινέσονταί σε πάντες.

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ἐγώ, φίλε παῖ, Ἑρμογλυφικὴ τέχνη εἰμί, ἣν χθὲς ἤρξω μανθάνειν, οἰκεία τέ σοι καὶ συγγενὴς οἴκοθεν·μητρόθεν Fritzsche, as in Toxar. 51. ὅ τε γὰρ πάππος σου — εἰποῦσα τοὔνομα τοῦ μητροπάτορος — λιθοξόος ἦν καὶ τὼ θείω ἀμφοτέρω καὶ μάλα εὐδοκιμεῖτον διʼ ἡμᾶς. εἰ δʼ ἐθέλεις λήρων μὲν καὶ φληνάφων τῶν παρὰ ταύτης ἀπέχεσθαι, — δείξασα τὴν ἑτέραν — ἕπεσθαι δὲ καὶ συνοικεῖν ἐμοί, πρῶτα μὲν θρέψῃ γεννικῶς καὶ τοὺς ὤμους ἕξεις καρτερούς, φθόνου δὲ παντὸς ἀλλότριος ἔσῃ· καὶ οὔποτε ἄπει ἐπὶ τὴν ἀλλοδαπήν, τὴν πατρίδα καὶ τοὺς οἰκείους καταλιπών, οὐδὲ ἐπὶ λόγοις ...λόγοις Lacuna noted by Bourdelot. At least ἀλλʼ ἐπʼ ἔργοις is necessary. ἐπαινέσονταί σε πάντες.

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μὴ μυσαχθῇς δὲ τοῦ σχήματος τὸ εὐτελὲς μηδὲ τῆς ἐσθῆτος τὸ πιναρὸν ἀπὸ γὰρ τοιούτων ὁρμώμενος καὶ Φειδίας ἐκεῖνος ἔδειξε τὸν Δία καὶ Πολύκλειτος τὴν Ἥραν εἰργάσατο καὶ Μύρων ἐπῃνέθη καὶ Πραξιτέλης ἐθαυμάσθη. προσκυνοῦνται γοῦν οὗτοι μετὰ τῶν θεῶν. εἰ δὴ τούτων εἷς γένοιο, πῶς μὲν οὐ κλεινὸς αὐτὸς παρὰ πᾶσιν ἀνθρώποις ἔσῃ, ζηλωτὸν δὲ καὶ τὸν πατέρα ἀποδείξεις, περίβλεπτον δὲ ἀποφανεῖς καὶ τὴν πατρίδα;

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μὴ μυσαχθῇς δὲ τοῦ σχήματοςσχήματος Bekker: σώματος MSS. τὸ εὐτελὲς μηδὲ τῆς ἐσθῆτος τὸ πιναρόν· ἀπὸ γὰρ τοιούτων ὁρμώμενος καὶ Φειδίας ἐκεῖνος ἔδειξε τὸν Δία καὶ Πολύκλειτος τὴν Ἥραν εἰργάσατο καὶ Μύρων ἐπῃνέθη καὶ Πραξιτέλης ἐθαυμάσθη. προσκυνοῦνται γοῦν οὗτοι μετὰ τῶν θεῶν. εἰ δὴ τούτων εἷς γένοιο, πῶς μὲν οὐ κλεινὸς αὐτὸς παρὰ πᾶσιν ἀνθρώποις ἔσῃ,ἔσῃ Dindorf: γένοιο MSS. ζηλωτὸν δὲ καὶ τὸν πατέρα ἀποδείξεις, περίβλεπτον δὲ ἀποφανεῖς καὶ τὴν πατρίδα;

Ταῦτα καὶ ἔτι τούτων πλείονα διαπταίουσα καὶ βαρβαρίζουσα πάμπολλα εἶπεν ἡ Τέχνη, μάλα δὴ σπουδῇ συνείρουσα καὶ πείθειν με πειρωμένη· ἀλλʼ οὐκέτι μέμνημαι· τὰ πλεῖστα γὰρ ἤδη μου τὴν μνήμην διέφυγεν.

ἐπεὶ δʼ οὖν ἐπαύσατο, ἄρχεται ἡ ἑτέρα ὧδέ πως·

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ἐγὼ δέ, ὦ τέκνον, Παιδεία εἰμὶ ἤδη συνήθης σοι καὶ γνωρίμη, εἰ καὶ μηδέπω εἰς τέλος μου πεπείρασαι. ἡλίκα μὲν οὖν τὰ ἀγαθὰ ποριῇ λιθοξόος γενόμενος, αὕτη προείρηκεν· οὐδὲν γὰρ ὅτι μὴ ἐργάτης ἔσῃ τῷ σώματι πονῶν κἀν τούτῳ τὴν ἅπασαν ἐλπίδα τοῦ βίου τεθειμένος, ἀφανὴς μὲν αὐτὸς ὤν, ὀλίγα καὶ ἀγεννῆ λαμβάνων, ταπεινὸς τὴν γνώμην, εὐτελὴς δὲ τὴν πρόοδον, οὔτε φίλοις ἐπιδικάσιμος οὔτε ἐχθροῖς φοβερὸς οὔτε τοῖς πολίταις ζηλωτός, ἀλλʼ αὐτὸ μόνον ἐργάτης καὶ τῶν ἐκ τοῦ πολλοῦ δήμου εἷς, ἀεὶ τὸν προὔχοντα ὑποπτήσσων καὶ τὸν λέγειν δυνάμενον θεραπεύων, λαγὼ βίον ζῶν καὶ τοῦ κρείττονος ἕρμαιον ὤν· εἰ δὲ καὶ Φειδίας ἢ Πολύκλειτος γένοιο καὶ πολλὰ θαυμαστὰ ἐξεργάσαιο. τὴν μὲν τέχνην ἅπαντες ἐπαινέσονται, οὐκ ἔστι δὲ ὅστις τῶν ἰδόντων, εἰ νοῦν ἔχοι, εὔξαιτʼ ἂν σοὶ ὅμοιος γενέσθαι· οἷος γὰρ ἂν ᾖς, βάναυσος καὶ χειρῶναξ καὶ ἀποχειροβίωτος νομισθήσῃ.

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ἐγὼ δέ, ὦ τέκνον, Παιδεία εἰμὶ ἤδη συνήθης σοι καὶ γνωρίμη, εἰ καὶ μηδέπω εἰς τέλος μου πεπείρασαι. ἡλίκα μὲν οὖν τὰ ἀγαθὰ ποριῇ λιθοξόος γενόμενος, αὕτη προείρηκεν· οὐδὲν γὰρ ὅτι μὴ ἐργάτης ἔσῃ τῷ σώματι πονῶν κἀν τούτῳ τὴν ἅπασαν ἐλπίδα τοῦ βίου τεθειμένος, ἀφανὴς μὲν αὐτὸς ὤν, ὀλίγα καὶ ἀγεννῆ λαμβάνων, ταπεινὸς τὴν γνώμην, εὐτελὴς δὲ τὴν πρόοδον, οὔτε φίλοις ἐπιδικάσιμος οὔτε ἐχθροῖς φοβερὸς οὔτε τοῖς πολίταις ζηλωτός, ἀλλʼ αὐτὸ μόνον ἐργάτης καὶ τῶν ἐκ τοῦ πολλοῦ δήμου εἷς, ἀεὶ τὸν προὔχοντα ὑποπτήσσων καὶ τὸν λέγειν δυνάμενον θεραπεύων, λαγὼ βίον ζῶν καὶ τοῦ κρείττονος ἕρμαιον ὤν· εἰ δὲ καὶ Φειδίας ἢ Πολύκλειτος γένοιο καὶ πολλὰ θαυμαστὰ ἐξεργάσαιο, τὴν μὲν τέχνην ἅπαντες ἐπαινέσονται, οὐκ ἔστι δὲ ὅστις τῶν ἰδόντων, εἰ νοῦν ἔχοι, εὔξαιτʼ ἂν σοὶ ὅμοιος γενέσθαι· οἷος γὰρ ἂν ᾖς, βάναυσος καὶ χειρῶναξ καὶ ἀποχειροβίωτος νομισθήσῃ.

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ἢν δʼ ἐμοὶ πείθῃ, πρῶτον μέν σοι πολλὰ ἐπιδείξω παλαιῶν ἀνδρῶν ἔργα καὶ πράξεις θαυμαστὰς. καὶ λόγους αὐτῶν ἀπαγγελῶ, καὶ πάντων ὡς εἰπεῖν ἔμπειρον ἀποφανῶ, καὶ τὴν ψυχήν, ὅπερ σοι κυριώτατόν ἐστι, κατακοσμήσω πολλοῖς καὶ ἀγαθοῖς κοσμήμασι — σωφροσύνῃ, δικαιοσύνῃ, εὐσεβείᾳ, πρᾳότητι, ἐπιεικείᾳ, συνέσει, καρτερίᾳ, τῷ τῶν καλῶν ἔρωτι, τῇ πρὸς τὰ σεμνότατα ὁρμῇ· ταῦτα γάρ ἐστιν ὁ τῆς ψυχῆς ἀκήρατος ὡς ἀληθῶς κόσμος. λήσει δέ σε οὔτε παλαιὸν οὐδὲν οὔτε νῦν γενέσθαι δέον, ἀλλὰ καὶ τὰ μέλλοντα προόψει μετʼ ἐμοῦ, καὶ ὅλως ἅπαντα ὁπόσα ἐστί, τά τε θεῖα τὰ τʼ ἀνθρώπινα, οὐκ εἰς μακρὰν σε διδάξομαι.

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ἢν δʼ ἐμοὶδʼ ἐμοὶ Lehmann: δέ μοι MSS. πείθῃ, πρῶτον μέν σοι πολλὰ ἐπιδείξω παλαιῶν ἀνδρῶν ἔργα καὶ πράξεις θαυμαστὰς καὶ λόγους αὐτῶν ἀπαγγελῶ, καὶ πάντων ὡς εἰπεῖν ἔμπειρον ἀποφανῶ, καὶ τὴν ψυχήν, ὅπερ σοι κυριώτατόν ἐστι, κατακοσμήσω πολλοῖς καὶ ἀγαθοῖς κοσμήμασι — σωφροσύνῃ, δικαιοσύνῃ, εὐσεβείᾳ, πρᾳότητι, ἐπιεικείᾳ, συνέσει, καρτερίᾳ, τῷ τῶν καλῶν ἔρωτι, τῇ πρὸς τὰ σεμνότατα ὁρμῇ· ταῦτα γάρ ἐστιν ὁ τῆς ψυχῆς ἀκήρατος ὡς ἀληθῶς κόσμος. λήσει δέ σε οὔτε παλαιὸν οὐδὲν οὔτε νῦν γενέσθαι δέον, ἀλλὰ καὶ τὰ μέλλοντα προόψει μετʼ ἐμοῦ, καὶ ὅλως ἅπαντα ὁπόσα ἐστί, τά τε θεῖα τά τʼ ἀνθρώπινα, οὐκ εἰς μακράν σε διδάξομαι.

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καὶ ὁ νῦν πένης ὁ τοῦ δεῖνος, ὁ βουλευσάμενὸς τι περὶ ἀγεννοῦς οὕτω τέχνης, μετʼ ὀλίγον ἅπασι ζηλωτὸς καὶ ἐπίφθονος ἔσῃ, τιμώμενος καὶ ἐπαινούμενος καὶ ἐπὶ τοῖς ἀρίστοις εὐδοκιμῶν καὶ ὑπὸ τῶν γένει καὶ πλούτῳ προὐχόντων ἀποβλεπόμενος, ἐσθῆτα μὲν τοιαύτην ἀμπεχόμενος, — δείξασα τὴν ἑαυτῆς· πάνυ δὲ λαμπρὰν ἐφόρει — ἀρχῆς δὲ καὶ προεδρίας ἀξιούμενος. κἄν που ἀποδημῇς, οὐδʼ ἐπὶ τῆς ἀλλοδαπῆς ἀγνὼς οὐδʼ ἀφανὴς ἔσῃ· τοιαῦτά σοι περιθήσω τὰ γνωρίσματα ὥστε τῶν ὁρώντων ἕκαστος τὸν πλησίον κινήσας δείξει σε τῷ δακτύλῳ, οὗτος ἐκεῖνος λέγων.

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καὶ ὁ νῦν πένης ὁ τοῦ δεῖνος, ὁ βουλευσάμενός τι περὶ ἀγεννοῦς οὕτω τέχνης, μετʼ ὀλίγον ἅπασι ζηλωτὸς καὶ ἐπίφθονος ἔσῃ, τιμώμενος καὶ ἐπαινούμενος καὶ ἐπὶ τοῖς ἀρίστοις εὐδοκιμῶν καὶ ὑπὸ τῶν γένει καὶ πλούτῳ προὐχόντων ἀποβλεπόμενος, ἐσθῆτα μὲν τοιαύτην ἀμπεχόμενος, — δείξασα τὴν ἑαυτῆς· πάνυ δὲ λαμπρὰν ἐφόρει — ἀρχῆς δὲ καὶ προεδρίας ἀξιούμενος. κἄν που ἀποδημῇς, οὐδʼ ἐπὶ τῆς ἀλλοδαπῆς ἀγνὼς οὐδʼ ἀφανὴς ἔσῃ· τοιαῦτά σοι περιθήσω τὰ γνωρίσματα ὥστε τῶν ὁρώντων ἕκαστος τὸν πλησίον κινήσας δείξει σε τῷ δακτύλῳ, οὗτος ἐκεῖνος λέγων.

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ἂν δέ τι σπουδῆς ἄξιον ἢ τοὺς φίλους ἢ καὶ τὴν πόλιν ὅλην καταλαμβάνῃ, εἰς σὲ πάντες ἀποβλέψονται· κἄν πού τι λέγων τύχῃς, κεχηνότες οἱ πολλοὶ ἀκούσονται, θαυμάζοντες καὶ εὐδαιμονίζοντές σε τῆς δυνάμεως τῶν λόγων καὶ τὸν πατέρα τῆς εὐποτμίας.· ὃ δὲ λέγουσιν, ὡς ἄρα καὶ ἀθάνατοι γίγνονταί τινες ἐξ ἀνθρώπων, τοῦτό σοι περιποιήσω· καὶ γὰρ ἢν αὐτὸς ἐκ τοῦ βίου ἀπέλθῃς, οὔποτε παύσῃ συνὼν τοῖς πεπαιδευμένοις καὶ προσομιλῶν τοῖς ἀρίστοις. ὁρᾷς τὸν Δημοσθένην ἐκεῖνον, τίνος υἱὸν ὄντα ἐγὼ ἡλίκον ἐποίησα. ὁρᾷς τὸν Αἰσχίνην, ὡς τυμπανιστρίας υἱὸς ἦν, ἀλλʼ ὅμως· αὐτὸν διʼ ἐμὲ Φίλιππος ἐθεράπευεν. ὁ δὲ Σωκράτης καὶ αὐτὸς ὑπὸ τῇ Ἑρμογλυφικῇ ταύτῃ τραφείς, ἐπειδὴ τάχιστα συνῆκεν τοῦ κρείττονος καὶ δραπετεύσας παρʼ αὐτῆς ηὐτομόλησεν ὡς ἐμέ, ἀκούεις ὡς παρὰ πάντων ᾄδεται.

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ἂν δέ τι σπουδῆς ἄξιον ἢ τοὺς φίλους ἢ καὶ τὴν πόλιν ὅλην καταλαμβάνῃ, εἰς σὲ πάντες ἀποβλέψονται· κἄν πού τι λέγων τύχῃς, κεχηνότες οἱ πολλοὶ ἀκούσονται, θαυμάζοντες καὶ εὐδαιμονίζοντές σε τῆς δυνάμεως τῶν λόγων καὶ τὸν πατέρα τῆς εὐποτμίας.εὐπαιδίας Ψ2 (conjectural ?) and Hemsterhuys. ὃ δὲ λέγουσιν, ὡς ἄρα καὶ ἀθάνατοι γίγνονταί τινες ἐξ ἀνθρώπων, τοῦτό σοι περιποιήσω· καὶ γὰρ ἢν αὐτὸς ἐκ τοῦ βίου ἀπέλθῃς, οὔποτε παύσῃ συνὼν τοῖς πεπαιδευμένοις καὶ προσομιλῶν τοῖς ἀρίστοις. ὁρᾷς τὸν Δημοσθένην ἐκεῖνον, τίνος υἱὸν ὄντα ἐγὼ ἡλίκον ἐποίησα. ὁρᾷς τὸν Αἰσχίνην, ὡς τυμπανιστρίας υἱὸς ἦν, ἀλλʼ ὅμωςὅμως Ν marg., Ϛ, vulg.: ὅπως MSS. αὐτὸν διʼ ἐμὲ Φίλιππος ἐθεράπευεν. ὁ δὲ Σωκράτης καὶ αὐτὸς ὑπὸ τῇ Ἑρμογλυφικῇ ταύτῃ τραφείς, ἐπειδὴ τάχιστα συνῆκεν τοῦ κρείττονος καὶ δραπετεύσας παρʼ αὐτῆς ηὐτομόλησεν ὡς ἐμέ, ἀκούεις ὡς παρὰ πάντων ᾄδεται.

ἀφεὶς δὲ αὖ τοὺς τηλικούτους καὶ τοιούτους ἄνδρας καὶ πράξεις λαμπρὰς καὶ λόγους σεμνοὺς καὶ σχῆμα εὐπρεπὲς καὶ τιμὴν καὶ δόξαν καὶ ἔπαινον καὶ προεδρίας καὶ δύναμιν καὶ ἀρχὰς καὶ τὸ ἐπὶ λόγοις εὐδοκιμεῖν καὶ τὸ ἐπὶ συνέσει εὐδαιμονίζεσθαι, χιτώνιόν τι πιναρὸν ἐνδύσῃ καὶ σχῆμα δουλοπρεπὲς ἀναλήψῃ καὶ μοχλία καὶ γλυφεῖα καὶ κοπέας καὶ κολαπτῆρας ἐν ταῖν χεροῖν ἕξεις κάτω νενευκὼς εἰς τὸ ἔργον, χαμαιπετὴς καὶ χαμαίζηλος καὶ πάντα τρόπον ταπεινός, ἀνακύπτων δὲ οὐδέποτε οὐδὲ ἀνδρῶδες οὐδὲ ἐλεύθερον οὐδὲν ἐπινοῶν, ἀλλὰ τὰ μὲν ἔργα ὅπως εὔρυθμα καὶ εὐσχήμονα ἔσται σοι προνοῶν, ὅπως δὲ αὐτὸς εὔρυθμός τε καὶ κόσμιος ἔσῃ, ἥκιστα πεφροντικώς, ἀλλʼ ἀτιμότερον ποιῶν σεαυτὸν λίθων.

-

ταῦτα ἔτι λεγούσης αὐτῆς οὐ περιμείνας ἐγὼ τὸ τέλος τῶν λόγων ἀναστὰς ἀπεφηνάμην, καὶ τὴν ἄμορφον ἐκείνην καὶ ἐργατικὴν ἀπολιπὼν μετέβαινον πρὸς τὴν Παιδείαν μάλα γεγηθώς, καὶ μάλιστα ἐπεί μοι καὶ εἰς νοῦν ἦλθεν ἡ σκυτάλη καὶ ὅτι πληγὰς εὐθὺς οὐκ ὀλίγας ἀρχομένῳ μοι χθὲς ἐνετρίψατο. ἡ δὲ ἀπολειφθεῖσα τὸ μὲν πρῶτον ἠγανάκτει καὶ τὼ χεῖρε συνεκρότει καὶ τοὺς ὀδόντας συνέπριε· τέλος δέ, ὥσπερ τὴν Νιόβην ἀκούομεν, ἐπεπήγει καὶ εἰς λίθον μετεβέβλητο. εἰ δὲ παράδοξα ἔπαθε, μὴ ἀπιστήσητε· θαυματοποιοὶ γὰρ οἱ ὄνειροι.

+

ταῦτα ἔτι λεγούσης αὐτῆς οὐ περιμείνας ἐγὼ τὸ τέλος τῶν λόγων ἀναστὰς ἀπεφηνάμην, καὶ τὴν ἄμορφον ἐκείνην καὶ ἐργατικὴν ἀπολιπὼν μετέβαινον πρὸς τὴν Παιδείαν μάλα γεγηθώς, καὶ μάλιστα ἐπεί μοι καὶ εἰς νοῦν ἦλθεν ἡ σκυτάλη καὶ ὅτι πληγὰς εὐθὺςὁ θεῖος Hemsterhuys. οὐκ ὀλίγας ἀρχομένῳ μοι χθὲς ἐνετρίψατο. ἡ δὲ ἀπολειφθεῖσα τὸ μὲν πρῶτον ἠγανάκτει καὶ τὼ χεῖρε συνεκρότει καὶ τοὺς ὀδόντας συνέπριε· τέλος δέ, ὥσπερ τὴν Νιόβην ἀκούομεν, ἐπεπήγει καὶ εἰς λίθον μετεβέβλητο. εἰ δὲ παράδοξα ἔπαθε, μὴ ἀπιστήσητε· θαυματοποιοὶ γὰρ οἱ ὄνειροι.

-

ἡ ἑτέρα δὲ πρός με ἀπιδοῦσα, τοιγαροῦν ἀμείψομαί σε, ἔφη, τῆσδε τῆς δικαιοσύνης, ὅτι καλῶς τὴν δίκην ἐδίκασας, καὶ ἐλθὲ ἤδη, ἐπίβηθι τούτου τοῦ ὀχήματος, — δείξασά τι ὄχημα ὑποπτέρων ἵππων τινῶν τῷ Πηγάσῳ ἐοικότων — ὅπως εἰδῇς οἷα καὶ ἡλίκα μὴ ἀκολουθήσας ἐμοὶ ἀγνοήσειν ἔμελλες. ἐπεὶ δὲ ἀνῆλθον, ἡ μὲν ἤλαυνε καὶ ὑφηνιόχει, ἀρθεὶς δὲ εἰς ὕψος ἐγὼ ἐπεσκόπουν ἀπὸ τῆς ἕω ἀρξάμενος ἄχρι πρὸς τὰ ἑσπέρια πόλεις καὶ ἔθνη καὶ δήμους, καθάπερ ὁ Τριπτόλεμος ἀποσπείρων τι εἰς τὴν γῆν. οὐκέτι μέντοι μέμνημαι ὅ τι τὸ σπειρόμενον ἐκεῖνο ἦν, πλὴν τοῦτο μόνον ὅτι κάτωθεν ἀφορῶντες ἄνθρωποι ἐπῄνουν καὶ μετʼ εὐφημίας καθʼ οὓς γενοίμην τῇ πτήσει παρέπεμπον.

+

ἡ ἑτέρα δὲ πρός με ἀπιδοῦσα, τοιγαροῦν ἀμείψομαί σε, ἔφη, τῆσδε τῆς δικαιοσύνης, ὅτι καλῶς τὴν δίκην ἐδίκασας, καὶ ἐλθὲ ἤδη, ἐπίβηθι τούτου τοῦ ὀχήματος, — δείξασά τι ὄχημα ὑποπτέρων ἵππων τινῶν τῷ Πηγάσῳ ἐοικότων — ὅπως εἰδῇς οἷα καὶ ἡλίκα μὴ ἀκολουθήσας ἐμοὶ ἀγνοήσειν ἔμελλες. ἐπεὶ δὲ ἀνῆλθον, ἡ μὲν ἤλαυνε καὶ ὑφηνιόχει, ἀρθεὶς δὲ εἰς ὕψος ἐγὼ ἐπεσκόπουν ἀπὸ τῆς ἕω ἀρξάμενος ἄχρι πρὸς τὰ ἑσπέριατὰ ἑσπέρια Gronovius: τὰς ἑσπερίας MSS. πόλεις καὶ ἔθνη καὶ δήμους, καθάπερ ὁ Τριπτόλεμος ἀποσπείρων τι εἰς τὴν γῆν. οὐκέτι μέντοι μέμνημαι ὅ τι τὸ σπειρόμενον ἐκεῖνο ἦν, πλὴν τοῦτο μόνον ὅτι κάτωθεν ἀφορῶντες ἄνθρωποι ἐπῄνουν καὶ μετʼ εὐφημίας καθʼ οὓς γενοίμην τῇ πτήσει παρέπεμπον.

-

δείξασα δέ μοι τὰ τοσαῦτα κἀμὲ τοῖς ἐπαινοῦσιν ἐκείνοις ἐπανήγαγεν αὖθις, οὐκέτι τὴν αὐτὴν ἐσθῆτα ἐκείνην ἐνδεδυκότα ἣν εἶχον ἀφιπτάμενος, ἀλλά μοι ἐδόκουν εὐπάρυφός τις ἐπανήκειν, καταλαβοῦσα οὖν καὶ τὸν πατέρα ἑστῶτα καὶ περιμένοντα ἐδείκνυεν αὐτῷ ἐκείνη τὴν ἐσθῆτα κἀμέ, οἷος ἥκοιμι, καί τι καὶ ὑπέμνησεν οἷα μικροῦ δεῖν περὶ ἐμοῦ ἐβουλεύσαντο.

+

δείξασα δέ μοι τὰ τοσαῦτα κἀμὲ τοῖς ἐπαινοῦσιν ἐκείνοις ἐπανήγαγεν αὖθις, οὐκέτι τὴν αὐτὴν ἐσθῆτα ἐκείνην ἐνδεδυκότα ἣν εἶχον ἀφιπτάμενος, ἀλλά μοι ἐδόκουν εὐπάρυφός τις ἐπανήκειν. καταλαβοῦσα οὖν καὶ τὸν πατέρα ἑστῶτα καὶ περιμένοντα ἐδείκνυεν αὐτῷ ἐκείνηἐκείνη Ϛ, Allinson: ἐκείνην MSS. τὴν ἐσθῆτα κἀμέ, οἷος ἥκοιμι, καί τι καὶ ὑπέμνησεν οἷα μικροῦ δεῖν περὶ ἐμοῦ ἐβουλεύσαντο.

ταῦτα μέμνημαι ἰδὼν ἀντίπαις ἔτι ὤν, ἐμοὶ δοκεῖν ἐκταραχθεὶς πρὸς τὸν τῶν πληγῶν φόβον.

-

μεταξὺ δὲ λέγοντος, Ἡράκλεις, ἔφη τις, ὡς μακρὸν τὸ ἐνύπνιον καὶ δικανικόν. εἶτʼ ἄλλος ὑπέκρουσε, χειμερινὸς ὄνειρος, ὅτε μήκισταὶ εἰσιν αἱ νύκτες, ἢ τάχα που τριέσπερος, ὥσπερ ὁ Ἡρακλῆς, καὶ αὐτός ἐστι. τί δʼ οὖν ἐπῆλθεν αὐτῷ ληρῆσαι ταῦτα πρὸς ἡμᾶς καὶ μνησθῆναι παιδικῆς νυκτὸς καὶ ὀνείρων παλαιῶν καὶ γεγηρακότων; ἕωλος γὰρ ἡ ψυχρολογία. μὴ ὀνείρων τινὰς ὑποκριτὰς ἡμᾶς ὑπείληφεν; οὔκ, ὦγαθέ· οὐδὲ γὰρ ὁ Ξενοφῶν ποτε διηγούμενος τὸ ἐνύπνιον, ὡς ἐδόκει αὐτῷ κεραυνὸς ἐμπεσὼν καίειν τὴν πατρῴαν οἰκίαν καὶ τὰ ἄλλα,- — ἴστε γάρ — οὐχ ὑπόκρισιν τὴν ὄψιν οὐδʼ ὡς φλυαρεῖν ἐγνωκὼς αὐτὰ διεξῄει, καὶ ταῦτα ἐν πολέμῳ καὶ ἀπογνώσει πραγμάτων, περιεστώτων πολεμίων, ἀλλά τι καὶ χρήσιμον εἶχεν ἡ διήγησις.

+

μεταξὺ δὲ λέγοντος, Ἡράκλεις, ἔφη τις, ὡς μακρὸν τὸ ἐνύπνιον καὶ δικανικόν. εἶτʼ ἄλλος ὑπέκρουσε, χειμερινὸς ὄνειρος, ὅτεὅτε Graeviua (Z1 ?): ὅτι MSS. μήκισταί εἰσιν αἱ νύκτες, ἢ τάχα που τριέσπερος, ὥσπερ ὁ Ἡρακλῆς, καὶ αὐτός ἐστι. τί δʼ οὖν ἐπῆλθεν αὐτῷ ληρῆσαι ταῦτα πρὸς ἡμᾶς καὶ μνησθῆναι παιδικῆς νυκτὸς καὶ ὀνείρων παλαιῶν καὶ γεγηρακότων; ἕωλος γὰρ ἡ ψυχρολογία. μὴ ὀνείρων τινὰς ὑποκριτὰς ἡμᾶς ὑπείληφεν; οὔκ, ὦγαθέ· οὐδὲ γὰρ ὁ Ξενοφῶν ποτε διηγούμενος τὸ ἐνύπνιον, ὡς ἐδόκει αὐτῷ κεραυνὸς ἐμπεσὼν καίειν τὴν πατρῴαν οἰκίαν<κεραυνὸς ἐμπεσὼν> καίειν τὴν πατρῴαν οἰκίαν Harmon: καὶ ἐν τῇ πατρῴᾳ οἰκίᾳ MSS. καὶ τὰ ἄλλα, — ἴστε γάρ — οὐχ ὑπόκρισιν τὴν ὄψιν οὐδʼ ὡς φλυαρεῖν ἐγνωκὼς αὐτὰ διεξῄει, καὶ ταῦτα ἐν πολέμῳ καὶ ἀπογνώσει πραγμάτων, περιεστώτων πολεμίων, ἀλλά τι καὶ χρήσιμον εἶχεν ἡ διήγησις.

καὶ τοίνυν κἀγὼ τοῦτον τὸν ὄνειρον ὑμῖν διηγησάμην ἐκείνου ἕνεκα, ὅπως οἱ νέοι πρὸς τὰ βελτίω τρέπωνται καὶ παιδείας ἔχωνται, καὶ μάλιστα εἴ τις αὐτῶν ὑπὸ πενίας ἐθελοκακεῖ καὶ πρὸς τὴν ἥττω ἀποκλίνει, φύσιν οὐκ ἀγεννῆ διαφθείρων. ἐπιρρωσθήσεται εὖ οἶδʼ ὅτι κἀκεῖνος ἀκούσας τοῦ μύθου, ἱκανὸν ἑαυτῷ παράδειγμα ἐμὲ προστησάμενος, ἐννοῶν οἷος μὲν ὢν πρὸς τὰ κάλλιστα ὥρμησα καὶ παιδείας ἐπεθύμησα, μηδὲν ἀποδειλιάσας πρὸς τὴν πενίαν τὴν τότε, οἷος δὲ πρὸς ὑμᾶς ἐπανελήλυθα, εἰ καὶ μηδὲν ἄλλο, οὐδενὸς γοῦν τῶν λιθογλύφων ἀδοξότερος.

diff --git a/data/tlg0062/tlg030/__cts__.xml b/data/tlg0062/tlg030/__cts__.xml index 0b1e2a653..ce094583c 100644 --- a/data/tlg0062/tlg030/__cts__.xml +++ b/data/tlg0062/tlg030/__cts__.xml @@ -1,11 +1,17 @@ - + De parasito sive artem esse parasiticam - - + + Περὶ τοῦ Παρασίτου ὅτι Τέχνη ἡ Παρασιτική Lucian, Vol. 3. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1921. - - \ No newline at end of file + + + The Parasite Tychiades + Lucian, Vol. 3. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1921. + + + + diff --git a/data/tlg0062/tlg030/tlg0062.tlg030.perseus-eng1.xml b/data/tlg0062/tlg030/tlg0062.tlg030.perseus-eng1.xml new file mode 100644 index 000000000..14bf18a45 --- /dev/null +++ b/data/tlg0062/tlg030/tlg0062.tlg030.perseus-eng1.xml @@ -0,0 +1,1841 @@ + + + + + + +The Parasite Tychiades +Lucian of Samosata +Austin Morris Harmon, 1878-1950 +National Endowment for the Humanities +Gregory Crane + +Gregory Crane +OCRd, tagged and added initial corrections to the text + + + +Perseus Digital Library +tlg0062.tlg001.1st1K-eng1.xml + +Available under a Creative Commons Attribution-ShareAlike4.0 International License + +2023 +Trustees of Tufts University +United States + + + + + +Lucian + + +Austin Morris Harmon + + +Lucian of Samosata + +Trustees of Tufts University +Cambridge, MA +1921 + +3 + +The Hathi Trust + + + + + +

Text encoded in accordance with the latest EpiDoc standards

+ + +

This pointer pattern extracts section.

+ + + + + +Greek +Latin + + + + + + + + +
+The Parasite Tychiades

Ludwig Radermacher has shown that The Parasite owes +its being to the age-long war of words between philosophy +and rhetoric, and should be read in the hght of controversial tracts such as the Rhetoric of Philodemus. Ever +since the time of Plato and Isocrates, the two systems +of education had been fighting for pupils, and philosophy +had found it well worth her while to test the pretensions of +her rival by investigating the nature and value of rhetoric. +As usual, her schools did not agree in their results. The +Stoics found rhetoric fruitful in her promise if cultivated +under proper management; but most of the other schools +would have naught of her. The leading voice of the opposition was that of Critolaus, the Peripatetic, who, debating +against Diogenes the Stoic, tested rhetoric by the Stoic definition of an "art,” and demonstrated to his own satisfaction +that it was none.

+

The author of the Parasite makes fun of the question, still +very much alive in his time, and of both parties to it by +arguing that Parasitic is an art by the terms of the Stoic +definition, and a better one than either rhetoric or philosophy. +No other pursuit could have served his turn better than that +of the parasite, who made a business of sponging, who, along +with the cook, had been a standing butt of the New Comedy, +and now had become the rival of the philosopher and the +rhetorician for the favour of rich patrons.

+

The author of this clever comparison had the same standpoint as Lucian with reference to philosophy and rhetoric : +he knows Lucian’s writings ; and the name of Tychiades is +one of Lucian’s masks. He is either Lucian himself or a conscious imitator. But the vocabulary, syntax, and style are +so dissimilar as to seem another’s, and even the humour has +a different quality, for instance; “Aristotle only made a +beginning in Parasitic, as in every other art!” Possibly +Lucian wrote the piece in his extreme old age ; but to my +mind it is more likely to be the work of someone else. It +is certainly prior to the Ungrammatical Man, which satirizes +many words and expressions that occur in it. The text +has come down to us through a single channel, and is exceptionally corrupt.

 +

+ + +Why in the world is it, Simon, that while other +men, both slave and free, each know some art by +which they are of use to themselves and to someone +else, you apparently have no work which would +enable you to make any profit yourself or give away +anything to anybody else? +

+

+What do you mean by that question, Tychiades ? +I do not understand. Try to put it more clearly. +

+

+Is there any art that you happen to know? +Music, for instance? ° +

+

+No, indeed. +

+

+Well, medicine ? +

+

+Not that, either. +

+

+Geometry, then? +

+

+Not by any means. + + + + +Well, rhetoric? For as to philosophy, you are as +remote from that as vice itself is! +

+

+Indeed, even more so, if possible. So don’t suppose you have touched me with that taunt, as if I did +not know it. I admit that I am vicious, and worse +than you think! +

+

+Quite so. Well, it may be that although you have +not learned those arts because of their magnitude and +difficulty, you have learned one of the vulgar arts +like carpentry or shoemaking; you are not so well +off in every way as not to need even such an art. +

+

+You are right, Tychiades ; but I am not acquainted +with any of these either. +

+

+What other art, then? +

+

+What other? A fine one, I think. If you knew +about it, I believe you would speak highly of it too. +In practice, I claim to be successful at it already, +but whether you will find me so in theory also I +can't say. +

+

+What is it? +

+

+I do not feel that I have yet thoroughly mastered +the literature on that subject. So for the present + + + +you may know that I possess an art and need not be +dissatisfied with me on that score ; some other day +you shall hear what art it is. +

+

+But I can’t wait. +

+

+The nature of the art will perhaps seem extraordinary when you hear it. +

+

+Tr aly, that is just why I am keen to know about it. +

+

+‘Some other day, Tychiades. +

+

+Oh, no! Tell me now—unless you are ashamed ! +

+

+Parasitic. +

+ +

+ +Really, would anyone who was not insane call that +an art, Simon? +

+

+I do; and if you think I am insane, think also +that my insanity is the reason for my not knowing any other art and acquit me of your charges at +once. They say, you know, that this malign spirit, +cruel in all else to those whom she inhabits, at least +secures them remission of their sins, like a schoolmaster or a tutor, by taking the blame for them upon +herself. ~ +

+

+Well then, Simon, Parasitic is an art ? + + + + +Indeed it is, and I am a craftsman in it.

In the word δημιουργός there is an allusion to the definition of Rhetoric as Πειθοῦς δημιουργός.

+ +Then you are a parasite ? +

+

+That was a cruel thrust, Tychiades ! +

+

+But do not you blush to call yourself a parasite ? +

+

+Not at all; I should be ashamed not to speak it out. +

+

+Then, by Zeus, when we wish to tell about you to +someone who does not know you, when he wants to +find out about you, of course we shall be correct in +referring to you as “the parasite”? +

+

+Far more correct in referring to me so than in +referring to Phidias as a sculptor, for I take quite as +much joy in my art as Phidias did in his Zeus. +

+

+I say, here is a point; as I think of it, a gale of +laughter has come over me! +

+

+What is it? +

+

+What if we should address you in due form at the +top of our letters as “Simon the Parasite”! + + + + + + +Why, you would do me greater pleasure than +you would Dion by addressing him as “the Philosopher.”

Dion of Syracuse, the friend of Plato.

+ +

+ +

+ +Well, how it pleases you to be styled matters little +or nothing to me; but you must consider the general +absurdity of it. +

+

+What absurdity, I should like to know? +

+

+If we are to list this among the other arts, so that +when anybody enquires what art it is, we shall say +“Parasitic,” to correspond with Music and Rhetoric.

The examples in the Greek are “Grammar and Medicine,” but it was necessary to choose English examples which retained the Greek ending.

+ +For my part, Tychiades, I should call this an art +far more than any other. If you care to listen, I +think I can tell you why, although, as I just said, I +am not entirely prepared for it. +TYCHIADES It will make no difference at all if you say little, +as long as that little is true. +

+

+Come now, first of all, if it please you, let us consider what an art is in general; for in that way we +can go on to the individual] arts and see if they truly +come under that head. + + + + + + +What on earth is an art, then? Surely you know. +

+

+To be sure. +

+

+Then do not hesitate to tell, if you do know. +

+ +

+ +An art, I remember to have heard a learned man +say,

The particular learned man who said it first is not known to us. It is the orthodox Stoic definition, quoted repeatedly by Sextus Empiricus. Cf. Quint. 2,17, 41: ille ab omnibus fere probatus finis ... artem constare ex perceptionibus consentientibus et coexercitatis ad finem utilem vitae.

is a complex of knowledges exercised in combination to some end useful to the world. +

+

+He was quite right in what he said, and you in +your recollection of it. +

+

+If Parasitic satisfies this definition completely, what +other conclusion could there be than that it is an art? +

+

+It would be an art, of course, if it should really be +like that. +

+

+Now then, let us apply to Parasitic the individual +characteristics of an art and see whether it is in +harmony with them or whether its theory, like a +good-for-nothing pot when you try its ring, sounds +cracked.

Just so Critolaus had tested rhetoric and found it wanting : see Philodemus, Rhetoric 2; Sextus, Agatnet the Rhetortcrans; and Quintilian 2, 17.

Every art, then, must be a complex of + + + + + +knowledges ; and of these, in the case of the para +site, first of all there is testing and deciding who +would be suitable to support him, and whom he could +begin to cultivate without being sorry for it later. +Or do we care to maintain that assayers possess an +art because they know how to distinguish between +coins that are counterfeit and those that are not, but +parasites discriminate without art between men that +are counterfeit and those that are good, even though +men are not distinguishable at once, like coins? +Wise Euripides criticizes this very point when he +Says: + + + + In men, no mark whereby to tell the knave +Did ever yet upon his body grow. + +Euripides, Medea518. + + +This makes the parasite’s art even greater, since it is +better than divination at distinguishing and recognising things so obscure and hidden. +

+ +

+As for knowing how to talk appropriately and to +act in such a way as to become intimate and show +himself extremely devoted to his patron, do not +you think that this shows intelligence and highlydeveloped knowledge? +

+

+Yes, indeed. +

+

+And at banquets, to go away with more than anybody else, enjoying greater favour than those who do +not possess the same art—-do you think that can +be managed without some degree of theory and +wisdom ? + + + + +Not by any means. +

+

+What about knowing the merits and defects of +bake-stuffs and made dishes? Does that seem to you +matter for an untrained man’s bumptious inquisitiveness? Yet excellent Plato says: + + + + When a man is +about to partake of a banquet, if he be not versed +in the art of cookery, his opinion of the feast in +preparation is something deficient in weight. + +Plato, Theaetetus178D. + + + +

+ +

+ +That Parasitic is based not only on knowledge, +but on exercised knowledge, you may readily assure +yourself from this fact: the knowledges that belong +to the other arts often remain unexercised for days +and nights and months and years, and yet the arts +are not lost to those who possess them ; but if the . +parasite’s knowledge is not in exercise daily, not +only the art, I take it, but the artist himself, is lost +thereby ! +

+ +

+ +And as to its being “directed to some end. useful +to the world,” it would be crazy, don’t you think, +to investigate that point. I, for my part, cannot +discover that anything in the world is more useful +than eating and drinking, and in fact without them +it is impossible to live at all ! +

+

+Quite so. + +

+ +

+ + +Again, Parasitic is not the same sort of thing as +beauty and strength, so as to be considered a gift,. +like them, rather than an art.

Again a thrust at Rhetoric, which some considered “vis tantum” ; cf. Quintilian 2, 15, 2.

+ + + + + + +You are right. +

+

+But on the other hand, it is not want of art; for +want of art never achieves anything for its possessor.

Rhetoric is a want of art: cf. § 27, and Quint. 2, 15, 2.

+For example, if you should put yourself in command +of a ship at sea in a storm without knowing how to +steer, should you come safely through ? +

+

+Not by any means. +

+

+How about a man who should take horses in hand +without knowing how to drive? +

+

+He would not come through, either. +

+

+Why, pray, except because he does not possess the +art by which he would be able to save himself? +

+

+To be sure. +

+

+Then the parasite would not be saved by Parasitic +if it were want of art? +TY CHIADES +True. +

+

+Then it is art that saves him, and not want of art ? +

+

+Quite so. + + + + + +Then Parasitic is an art ? +

+

+It is, apparently. +

+

+I assure you I know of many instances when good +helmsmen have been wrecked and expert drivers +thrown from their seats, and some had _ broken +bones, while others were completely done for; but +nobody can cite any such mishap in the case of a +parasite. +Then if Parasitic is not want of art and not a +gift, but a complex of knowledges exercised in combination, evidently we have reached an agreement +to-day that it is an art. +

+ +

+ +As far as I can judge from what has been said. +But wait a bit: give us a first-class definition of +Parasitic. +

+

+Right. It seems to me that the definition might +best be expressed’ thus: Parasitic is that art which +is concerned with food and drink and what must be +said and done to obtain them, and its end is pleasure. +

+

+That, to my mind, is a tip-top definition of your +art; but look out that you do not get into conflict +with some of the philosophers over the end.

With the Epicureans, who claimed the same summum bonum, and the Stoics, who rejected it. The Stoics are met tirst, with the argument that not virtue but Parasitic is the consummation of happiness. The sense of τέλος shifts slightly, to prepare for its use in the citation from Homer.

+ + + + + +It will be quite sufficient if I can show that happiness and Parasitic have the same end, and that +will be plain from this: +

+ +

+ +wise Homer, admiring the +life of a parasite on the ground that it alone is blessed +and enviable, says: + + +I for my own part hold that there is no end more delightful +Than when cheerfulness reigneth supreme over all of the people ; +Banqueters down the long halls give ear to the bard as he singeth, +Sitting in regular order, and by each man is a table +Laden with bread and with meat; while the server from out of the great bowl +Dippeth the mead, and beareth and poureth it into the beakers. +Odyssey9, 5 ff. + + + +And as if this were not enough to express his +admiration, he makes his own opinion more evident, +rightly saying :— + + +This is a thing that to me in my heart doth seem very goodly. + +Odyssey9, 11. + + + +From what he says, he counts nothing else happy +but to be a parasite. And it was no ordinary man +to whom he ascribed these words, but the wisest of +them all. After all, if Odysseus had wished to commend the Stoic end, he could have said so when +he brought Philoctetes back from Lemnos, when he +sacked Troy, when he checked the Greeks in their +flight, when he entered Troy after flogging himself +and putting on wretched Stoic rags; but on those + + + + +occasions he did not call that a more delightful end ! +Moreover, after he had entered into the Epicurean +life once more in Calypso’s isle, when he had it in +his power to live in idleness and luxury, to dally +with the daughter of Atlas, and to enjoy every +pleasurable emotion, even then he did not call that +end more delightful, but the life of a parasite, who +at that time was called a banqueter. What does he +say, then? It is worth while to cite his verses once +more, for there is nothing like hearing them said over +and over: “banqueters sitting in regular order,” and: + + +by each man is a table +Laden with bread and with meat. + + +

+ +

+ +As to Epicurus, quite shamelessly filching the end +of Parasitic, he makes it the end of his conception +of happiness. That the thing is plagiarism, and that +pleasure does not concern Epicurus at all, but does +concern the parasite, you can assure yourself from +this line of reasoning. I for'my part consider that +pleasure is first of all the freedom of the flesh from +discomfort, and secondly, not having the spirit full +of turbulence and commotion. Now then, each of +these things is attained by the parasite, but neither +by Epicurus. For with his inquiries about the shape +of the earth, the infinitude of the universe, the magnitude of the sun, distances in space, primal elements, +and whether the gods exist or not, and with his continual strife and bickering with certain persons about +the end itself, he is involved not only in the troubles + + + +of man but in those of the universe. The parasite, +however, thinking that everything is all right and +thoroughly convinced it would not be any better if +it were other than as it is, eats and sleeps in great +peace and comfort, with nothing of that sort annoying him, flat on his back, with his arms and legs +flung out, like Odysseus sailing home from Scheria.

Cf. Odyssey13, 79, and92.

+ +

+ +

+Again, it is not only in this way that pleasure +is foreign to Kpicurus, but in another way. This +Epicurus, whoever the learned gentleman is, either +has or has not his daily bread. Now if he has not, +it is not a question of living a life of pleasure; he +will not even live! But if he has, he gets it either +from his own larder or that of someone else. Now +if he gets his daily bread from someone else, he is a +parasite and not what he calls himself; but if he +gets it from his own larder, he will not lead a life of +pleasure. +

+

+Why not? +

+

+If he gets his daily bread from his own larder, +many are the unpleasantnesses which must needs +attend such a life, Tychiades! Just see how many! +A man who intends to shape his life by pleasure +should satisfy all the desires that arise in him. What +do you say to that? +

+

+I agree with you. +

+

+Therefore the man of vast means no doubt has +the opportunity of doing so, while the man of +little or no means has not; consequently a poor + + + + +man cannot become an adept or attain the end, that +is to say, pleasure. Even the rich man, however, . +who through his wealth ministers lavishly to his © +desires, cannot attain that. Why? Because quite +inevitably, when a man spends his money, he becomes +involved in many an unpleasantness, at one moment +quarrelling with his cook for preparing the meat +badly—or else if he does not quarrel, eating poor +food on that account and coming short of his +pleasure—and the next moment quarrelling with +the man who manages his household affairs, if he +does not manage them well. Is not that so? +

+

+Yes, by Zeus, I agree with you. +

+

+Now Epicurus is likely to have all this happen to +him, so that he will never reach the end. But the +parasite has no cook with whom to lose his temper, +nor lands nor house nor money over the loss of +which to be vexed, so that he alone can eat and +drink without being annoyed by any of the matters +which inevitably annoy the rich. +

+ +

+ +That Parasitic is an art has been well enough +demonstrated by means of this argument and the +others. It remains to show that it is the best art, +and not simply this, but first that it excels all the +other arts put together, and then that it excels each +of them individually.

+ +

+It excels all put together for this reason. Every +art has to be prefaced by study, hardships, fear and + + + +floggings, from which everyone would pray to be +delivered. But this art alone, it seems, can be +learned without hardships. Who ever went home +from a dinner in tears, as we see.some going home +from their schools? Who ever set out for a dinner +looking gloomy, like those who go to school? I +promise you, the parasite goes to dinner of his own +accord, with a right good will to exercise his art, +while those who are learning the other arts hate +them so much that some run away from home on +account of them !

+ +

+Again, should you not note that when pupils make +progress in those arts, their fathers and mothers give +them as special rewards what they give the parasite +every day? ‘“By Zeus, the boy has written nicely,” +they say; “give him something to eat!”’ “He has +not written correctly; don’t give him anything!” +So highly is the thing esteemed, both as a reward +and by way of punishment. + +

+ +

+ +Again, the other arts attain to this end late, +reaping their harvest of pleasure only after their +apprenticeship; for “the road to them leadeth +uphill’ and is long.

The quotation is from Hesiod, Works and Days290, and refers to the road that leads to virtue. The scholasticus, the grey-headed student, was a familiar figure; see Lucian’s Hermotimus.

Parasitic alone of them all +derives profit from the art immediately, in the +apprenticeship itself, and no sooner does it begin +than it is at its end.

+ +

+Moreover, the other arts, not merely in certain +cases but in every case, have come into existence to +provide support and nothing else, while the parasite +has his support immediately, as soon as he enters +upon his art. Do not you see that while the farmer + + + + +does not farm for the sake of farming, nor the builder +build for the sake of building, the parasite does not +aim at something different; his work and its object +are one and the same thing. +

+ +

+ +Everybody knows, too, that those who ply the rest +of the arts drudge all the time except one or two +days a month which they celebrate as holidays,

The manuscripts add: “and the cities too hold some feasts once a year and others once a month.”

and +are said to have their good time then. But the +parasite celebrates thirty holidays a month, for he +thinks that every day belongs to the gods. +

+ +

+ +Furthermore, those who wish to be successful in +the other arts eat little and drink little, like invalids, and it is impossible to learn them while one +is rejoicing the inner man with plenty of food and +plenty of wine. +

+ +

+ +The other arts, moreover, cannot be of use to their +possessor without tools, for it is impossible to pipe +without a pipe or to strum without a lyre or to ride +without a horse ; but this one is so genial and presents so little difficulty to the artisan that even one +who has no tools can follow it. +

+ +

+ +And we pay, it is likely, for our lessons in the +other arts, but get paid in this one. + +

+ +

+Besides, the +other arts have teachers, but Parasitic has none; +like the Art of Poetry according to the definition +of Socrates, it comes by some divine dispensation.

Plato, Ion 534 B-c.

+ +

+ +

+Reflect, too, that we cannot exercise the other arts + + + + + +while on a journey or a voyage, but this one can +be plied both on the road and at sea. +

+ +

+ + +Quite true. +

+

+Moreover, Tychiades, it seems to me that the other +arts stand in need of this one, but this one does not +stand in need of any other.

This point is not dwelt upon here because the author proposes to use it with great effect later at the expense of philosophy (§$ 31 ff.).

+ +But, I say, don’t you think that people who take +what belongs to someone else do wrong ? +

+

+Certainly. +

+

+How is it, then, that the parasite is the only one +that does not do wrong in taking what belongs to +someone else? + +

+ +

+ + +I can’t say !

Fritzsche gives the two questions to Simon and the answers to Tychiades, at the expense of a little rewriting. Perhaps he is right, but it is rather too bad to lose the humorous effect of the “I can’t say” in the mouth of Simon, followed by the change of subject.

— Again, in the other arts the first +steps are shabby and insignificant, but in Parasitic +the first step is a very fine one, for friendship, that +oft-lauded word, is nothing else, you will find, than +the first step in Parasitic. +

+

+What do you mean? +

+

+That nobody invites an enemy or an unknown +person to dinner; not even a slight acquaintance. A + + + + + +man must first, I take it, become a friend in order to +share another's bow] and board, and the mystic rites +of this art. Anyhow, I have often heard people say : +“How much of a friend is he, when he has neither +eaten nor drunk with us?”’ That is of course because they think that only one who has shared their +meat and drink is a trusty friend. +

+ +

+That in truth it is the most royal of the arts, you +can infer from this fact above all: men work at the +rest of them not only with discomfort and sweat +but actually sitting or standing, just as if they were +slaves to the arts, while the parasite plies his art +lying down, like a king! +

+ +

+What need is there, in speaking of his felicity, to +mention that he alone, according to wise Homer, +“neither planteth a plant with his hands nor +plougheth, but all, without sowing or ploughing,”

Odyssey9, 108-109.

+supply him with pasture? + +

+ +

+Again, there is nothing to hinder a rhetorician or +a geometer or a blacksmith from working at his +trade whether he is a knave or a fool, but nobody +can be a parasite who is either a knave or a fool. +

+

+Goodness! What a fine thing you make out +Parasitic to be! I myself already want to be a +parasite, I think, rather than what I am. +

+ +

+ +Well, that it excels all put together, I think I + + + + +have demonstrated. Come now, let us see how it +excels each individually. To compare it with the +vulgar arts is silly, and, in a way, more appropriate +to someone who is trying to belittle its dignity. We +must prove that it excels the finest and greatest +of them. It is universally admitted that rhetoric and +philosophy, which some people even make out to be +sciences because of their nobility, are the greatest. +Therefore, if I should prove that Parasitic is far +superior to these, obviously it will appear preeminent +among the other arts, like Nausicaa among her +handmaidens.

Odyssey6, 102-109.

+

+ +

+It excels both rhetoric and philosophy, in the first +place in its objective reality ; for it has this, and they +have not. We do not hold one and the same view +about rhetoric; some of us call it an art, some a +want of art, others a depraved art, and others something else. So too with philosophy, which is not +uniform and consistent ; for Epicurus has on opinion +about things, the Stoics another, the Academics +another, the Peripatetics another; in brief, everybody claims that philosophy is something different, +and up to now, at all events, it cannot be said either +that the same men control opinion or that their art +is one. By this it is clear what conclusion remains to +be drawn. I maintain that there can be no art at all +which has not objective reality. For how else can you + + + + +explain it that arithmetic is one and the same, and +twice two is four not only here but in Persia, and +all its doctrines are in tune not only in Greece but +in strange lands, yet we see many different philosophies, all of them out of tune both in their beginnings and in their ends ? +

+

+You are right: they say philosophy is one, but +they themselves make it many. +

+ +

+ +As far as the other arts are concerned, if there +should be some discord in them, one might pass it +over, thinking it excusable, since they are subordinate and their knowledges are not exempt from +change. But who could endure that philosophy +should not be one, and in better tune with itself +than a musical instrument? Well now, philosophy +is not one, for I see that it is infinitely many; yet +it cannot be many, for wisdom is one. +

+ +

+The same can be said, too, of the objective reality +of rhetoric. When all do not express the same views +about one subject, but there is a battle royal of contradictory declarations, that is the greatest proot +that the subject of which there is not a single definite conception does not exist at all ; for to enquire +whether it is this rather than that, and never to agree + + + +that it is one, does away with the very existence of +the subject that is questioned. +

+ +

+This is not the case, however, with Parasitic. +Both among Greeks and among foreigners it is one +and uniform and consistent, and nobody can say that +it is practised in one way by this set of men and in +another by that set. Nor are there, it seems, among +parasites any sects like the Stoics or the Epicureans, +holding different doctrines; no, there is concord +among them all, and agreement in their works and +in their end. So to my thinking Parasitic may well +be, in this respect at least, actually wisdom. + +

+ +

+ +It seems to me that you have put al] this very well. +But how do you prove that philosophy is inferior to +your art in other ways? +

+

+Well, it must first be mentioned that no parasite +ever fell in love with philosophy ; but it is on record +that philosophersin great number have been fond of +Parasitic, and even to-day they love it! +

+

+Why, what philosophers can you mention that +have been eager to play parasite ? +

+

+What philosophers, Tychiades? Though you know +them yourself, you pretend not to, and try to pull + + + +the wool over my eyes, as if it brought them +disgrace instead of honour ! +

+

+No, by Zeus, Simon ; I am very much at a loss as +to whom you can find to mention. +

+

+My dear fellow, you seem to be unfamiliar with +their biographers, as otherwise you would certainly +be able to recognize whom I mean. +

+

+Well, anyhow, by Heracles, I long to find out now +who they are. +

+

+I shall give you a list of them, and they are not +the riff-raff, but in my opinion the best, and those +whom you would least expect. + +

+ +

+ +Aeschines the +Socratic, the man who wrote the long and witty +dialogues, once went to Sicily, taking them with +him, in the hope that through them he might be +able to get acquainted with Dionysius the tyrant; +and after he had read his “Miltiades”’ and was +considered to have made a hit, he made himself at +home in Sicily from then on, playing parasite to the +tyrant and bidding adieu to the haunts of Socrates. +

+ +

+ +And what about Aristippus of Cyrene? Is he not +in your opinion one of the philosophers of distinction ? +

+

+Very much so. +

+

+But he too lived in Syracuse at about the same +time, playing parasite to Dionysius. In fact, of all + + + +the parasites he was in highest favour with him, — +being, to be sure, somewhat more gifted for the art +than the rest of them, so that Dionysius sent his +cooks to him every day, to learn something from +him.

+ +

+Aristippus, indeed, appears to have been a worthy +ornament to the art ; + +

+ +

+ but your most noble Plato also +came to Sicily for this purpose, and after being +parasite to the tyrant only a few days, was turned +out of his place as parasite on account of ineptitude. +Then, after going back to Athens and working hard +and preparing himself, he cruised once more to +Sicily on a second venture, and again, after only a — +few days of dining, was turned out on account of +stupidity ; and this “Sicilian disaster” of Plato’s is +considered equal to that of Nicias. +

+

+Why, who tells about this, Simon ? +

+ +

+ +A great many; among them, Aristoxenus the +musician, who deserves great consideration.

The MSS. add: “and he himself was parasite to Neleus.” Both were pupils of Aristotle. Aristoxenus wrote a life of Plato, which was used by Diogenes Laertius.

+That Euripides was parasite to Archelaus until he +died, and Anaxarchus to Alexander, you surely +know. + +

+ +

+As to Aristotle, he only made a beginning +in Parasitic, as in every other art. +

+ +

+I have shown that, as I said, philosophers have +been eager to play parasite; but nobody can +instance a parasite who has cared to practise philosophy. + + + +

+ +

+Furthermore, if happiness lies in not hungering +or thirsting or shivering, nobody has this in his +power except the parasite. Consequently you can +find many cold and hungry philosophers, but never +a parasite; otherwise he would not be a parasite, +but an unfortunate beggar fellow, resembling a +philosopher. +

+ +

+ +You have been sufficiently explicit on that score. +But how do you prove that Parasitic excels +philosophy and rhetoric in other respects ? +

+

+There are seasons, my dear fellow, in the life of +man, seasons of peace, I take it, and again seasons +of war. Well, in those seasons it is absolutely inevitable that the arts and those who possess them +should show what they are. First, if you please, let +us consider the season of war, and what class of men +would be above all most useful to themselves individually and to the state in general. + +

+

+What a searching test of manhood you are +announcing! I have long been laughing inwardly +to think how a philosopher would look in comparison +with a parasite. +

+ +

+ +Then in order to prevent you from wondering too +much and also from thinking it a laughing matter, +let us imagine that right here in our city +proclamation has been made that the enemy has +unexpectedly invaded the country; that it is + + + +necessary to take the field against them and not +allow the farm-lands outside the walls to be laid +waste, that the commander has called to the colours +all those of military age, and that of course +everybody is going, including certain philosophers +and rhetoricians and parasites. First, then, let us +strip them to the skin; for those who are going to +put on armour must first take off their clothes. +Now inspect your men, sir, one by one, and give +them a physical examination. Some of them you +can see to be thin and pale through privation, shuddering, and as limp as if they had already been +wounded. Surely it would be ridiculous to say that +fighting, hand-to-hand combat, pushing, dust, and. +wounds can be borne by men like these, who need +something to brace them up! + +

+ +

+ +Pass on, and now see +how the parasite looks! In the first place, is he not +generous in his proportions and pleasing in his +complexion, neither dark nor fair of skin; for the +one befits a woman, and the other a slave; and +besides, has he not a spirited look, with a fiery +glance like mine, high and bloodshot? It is not +becoming, you know, to go into battle with a +timorous and womanish eye. Would not such a man +make a fine soldier in life and a fine corpse if he +should die ?

Cf. Tyrtaeus8, 29-30, and § 55.

+ +

+ +

+But what is the good of guessing about all this, +when we have historical examples? To put it +briefly, in war, of all the rhetoricians and_philosophers that ever were, some have not dared to go +outside the walls at all, and if any one of them ever +took the field under compulsion, he deserted his +post, I maintain, and beat a retreat. + + + + + +What assertions, all surprising and none moderate ! +But say your say, nevertheless. +

+

+Among the followers of rhetoric, Isocrates not only +never went to war but never even went to court, +through cowardice, I assume, as that is why he could +not even keep his voice.

Every schoolboy knew—such was the interest in rhetoric— that Isocrates did not practise in the courts because his voice was too weak. The author pretends to think that its weakness must have been due to fright, and that therefore he was a terrible coward.

And did not Demades +and Aeschines and Philocrates, through fright, +directly upon the declaration of war against Philip, +betray their city and themselves to Philip and +continually direct public affairs at Athens in the +interest of that man, who was waging war upon the +Athenians at that time, if ever a man was; and +he was their friend. Moreover, Hyperides and +Demosthenes and Lycurgus, who put up a more +courageous front and were always making an uproar +and abusing Philip in the assemblies—what on earth +did they do that was valiant in the war with him? +Hyperides and Lycurgus did not even take the +field—why, they did not even dare to show their +heads just outside the gates, but safe within the +walls, they sat at home as if the city were already +besieged, framing trivial motions and petty resolutions! And as for the topmost of them, the +man who was continually talking in the assembly +about “Philip, the scoundrel from Macedon, where +one could never even buy a decent slave!”

Demosthenes, Third Philippic 31.

he did + + + + + +venture to join the advance into Boeotia, but before +the armies joined battle and began to fight at close +quarters he threw away his shield and fled!

The story that Demosthenes played the coward at Chaeronea was spread by his political enemies Aeschines (3, 244; 253) and Pytheas (Plut. Demosth. 20); see also Gellius 17, 21.

Has +nobody ever told you that before? It is very well +known, not only to the Athenians, but to the people +of Thrace and Scythia, where that vagabond came +from.

Cleobule, the mother of Demosthenes, was said to be Scythian on her mother’s side (Aesch. 3, 171).

+ +

+ +

+ + +I know all that. They were orators, however, who +cultivated speech-making, not virtue. What have +you to say about the philosophers? Surely you are +not able to censure them as you did the others. +

+

+They in turn, Tychiades, though they talk every +day about courage and wear the word virtue smooth, +will be found far more cowardly and effeminate than +the orators. Look at it from this standpoint. Inthe +first place, there is nobody that can mention a +philosopher who died in battle ; either they did not +enter the service at all, or if they did, every one of +them ran away. Antisthenes, Diogenes, Crates, Zeno, +Plato, Aeschines, Aristotle, and all that motley array +never even saw a line of battle. The only one who +had the courage to go out for the battle at Delium, +their wise Socrates, fled the field, fleeing for cover all +the way from Parnes to the gymnasium of Taureas.

As a matter of fact Socrates displayed conspicuous valour in the retreat from Delium. (Plato, Laches 181 B). The allusion to the gymnasium of Taureas rests upon a hazy recollection of the opening of the Charmides, where Socrates says that he visited it on the morning after his return from Pole Furthermore, there were no Spartan troops at Delium.

+ + + + + + +He thought it far nicer to sit and philander with +boys and propound petty sophistries to anyone who +should come along than to fight with a Spartan +soldier. +

+

+My excellent friend, I have already heard this +from others, who certainly did not wish to ridicule +or libel them; so I do not in the least think that +you are belying them out of partiality to your own +art. +

+ +

+ +But if you are now willing, tell what the +parasite is like in war, and whether anybody at all +among the ancient heroes is said to have been a +parasite.

The first orators were found in Homer; notably Odysseus, Nestor, Menelaus. Alsothe beginnings of philosophy (Philod. 2, frg. xxi). So the first parasites should be found there.

+ +Why, my dear friend, no one is so unfamiliar with +Homer, even if he is completely unlettered, as not to +know that in him the noblest of the heroes are +parasites! The famous Nestor, from whose tongue +speech flowed like honey, was parasite to the king’ +himself; and neither Achilles, who seemed and was +the finest in physique, nor Diomed nor Ajax was so +lauded and admired by Agamemnon as Nestor. He +does not pray to have ten of Ajax or ten of Achilles, +but says that he would long ago have taken Troy if +he had had ten soldiers like that parasite, old as he +was.

Iliad 2, 371-374.

Idomeneus, too, the son of Zeus, is similarly +spoken of as parasite to Agamemnon.

Iliad 4, 257-263.

+ + + + + +

+ +

+ +Of course I myself know all this, but I do not +think that I yet see how the two men were parasites +to Agamemnon. +

+

+Remember, my friend, those lines that Agamemnon +himself addresses to Idomeneus. +

+

+What lines? +

+

+ + + + Your beaker has always + Stood full, even as mine, to be drunk when the spirit should move you. + +Iliad4, 262-263. + + +For in saying there that the beaker “always stood +full,’ he did not mean that Idomeneus’ cup stood full +under all circumstances, even when he fought or +when he slept, but that he alone was privileged to +eat with the king all the days of his life, unlike +the rest of the soldiers, who were invited only on +certain days. +As for Ajax, when he had fought gloriously in +single combat with Hector, + + + they brought him to +great Agamemnon, + +Iliad7, 312. + + +Homer says, and by way of +special honour, he was at last counted worthy of +sharing the king’s table. But Idomeneus and Nestor +dined with the king daily, as he himself says. +Nestor, indeed, in my opinion was the most workmanlike and efficient parasite among the kings; he +began the art, not in the time of Agamemnon, but +away back in the time of Caeneus and Exadius,

Two generations earlier ; Iliad1, 250, 264.

+ + + + +and by all appearances would never have stopped +practising it if Agamemnon had not been killed. +

+

+He was a doughty parasite, I grant you. Try to +name some more, if you know of any. + +

+ +

+ + +What, Tychiades, was not Patroclus parasite to +Achilles, and that too although he was quite as fine +a young man, both in spirit and in physique, as any +of the other Greeks? For my part I think I am +right in concluding from his deeds that he was not +even inferior to Achilles himself. When Hector +broached the gates and was fighting within them +beside the ships, it was he that thrust him out and +extinguished the ship of Protesilaus, which was +already in flames. Yet the fighters who manned +that ship were not the most cowardly of all: they +were the sons of Telamon, Ajax and Teucer, one of +whom was a good spearman, the other a good archer. +And he slew many of the barbarians, among them +Sarpedon, the son of Zeus, this parasite of Achilles! +In his death too, he was not to be compared with the +others. Achilles slew Hector, man to man, and Paris © +slew Achilles himself, but it needed a god and two +men to slay the parasite.

Apollo, Hector, and Euphorbus, Hector’s squire7 Iliad 16, 849-850.

And in dying, the words +that he uttered were not like those of noble Hector, +who humbled himself before Achilles and besought +that his body be given back to his family ; no, they + + + + +were the sort of words that a parasite would naturally +utter. What were they, do you ask? + + + + Even if twenty such men had come in my way in the battle, + All would have met their death, laid low by my spear on the instant. + +Iliad16, 8 + + + +

+ +

+ + +Enough said as to that; but try to show that +Patroclus was not the friend but ‘the parasite of +Achilles. +

+

+I shall cite you Patroclus himself, Tychiades, +saying that he was a parasite. +

+

+That is a surprising statement. +

+

+Listen then to the lines themselves: + + + + Let my bones not lie at a distance from thine, O Achilles : + Let them be close to your side, as I lived in the house of our kindred. + +Iliad23, 83. + + + +And again, farther on, he says: “And now Peleus +took me in and + + + + Kept me with kindliest care, and gave me the name of thy servant. + +Iliad23, 89. + + +That is, he maintained him as a parasite. If he +had wanted to call Patroclus a friend, he would not +have given him the name of servant, for Patroclus +was a freeman. Whom, then, does he mean by + + + + + + +servants, if not either friends or slaves? Parasites, +evidently. In the same way he calls Meriones too a +servant of Idomeneus,

Iliad13, 246.

+ +

+Observe also tliat in the same passage it is not +Idomeneus, the son of Zeus, whom he thinks fit to +call “unyielding in battle,” but Meriones, his +parasite.

Iliad 13, 295.

+ +

+ +

+ +Again, was not Aristogeiton, who was a man of +the people and a pauper, as Thucydides says, parasite +to Harmodius?

Thucydides 6, 54,2.

Was he not his lover also? Naturally +parasites are lovers of those who support them. +Well, this parasite restored the city of Athens to +freedom when she was in bondage to a tyrant, and +now his statue stands in bronze in the public square +along with that of his favourite.

+ +

+Certainly these men, who were of such distinction, +were very doughty parasites. + +

+ +

+ +What is your own inference as to the character of +the parasite in war? In the first place, does he not +get his breakfast before he leaves his quarters to fall +in, just as Odysseus thinks it right to do? Under no +other circumstances, he says, is it possible to continue +fighting in battle even if one should be obliged to +begin fighting at the very break of day.

Iliad 19, 160-163.

While the +other soldiers in affright are adjusting their helmets +with great pains, or putting on their breastplates, or +quaking in sheer anticipation of the horrors of war, +the parasite eats with a very cheerful visage; and +directly after marching out he begins to fight in the first line. The man who supports him is posted in +the second line, behind the parasite, who covers + + + + + + + +him with his shield as Ajax covered Teucer, and +when missiles are flying exposes himself to protect +his patron; for he prefers to save his patron rather +than himself. + +

+ +

+ +If a parasite should actually fall in battle, certainly +neither captain nor private soldier would be ashamed +of his huge body, elegantly reclining as at an elegant +banquet. Indeed it would be worth one’s while to +look at a philosopher’s body lying beside it, lean, +squalid, with a long beard, a sickly creature dead +before the battle! Who would not despise this city +if he saw that her targeteers were such wretches? +Who, when he saw pale, long-haired varlets lying +on the field, would not suppose that the city for +lack of reserves had freed for service the malefactors +in her prison? +That is how parasites compare with rhetoricians +and philosophers in war. + +

+ +

+ + In peace, it seems to me, +Parasitic excels philosophy as greatly as peace itself +excels war. +First, if you please, let us consider the strongholds +of peace. +

+

+I do not understand what that means, but let us +consider it all the same. +

+

+Well, I should say that market-places, law-courts, +athletic fields, gymnasia, hunting-parties and dinners +were a city’s strongholds. + + + + +To be sure. +

+

+The parasite does not appear in the market-place +or the courts because, I take it, all these points are +more appropriate to swindlers, ‘and because nothing +that is done in them is good form; but he frequents +the athletic fields, the gymnasia, and the dinners, +and ornaments them beyond all others. On the +athletic field what philosopher or rhetorician, once +he has taken his clothes off, is fit to be compared +with a parasite’s physique? What one of them +when seen in the gymnasium is not actually a +disgrace to the place? In the wilds, too, none of +them could withstand the charge of a beast; the +parasite, however, awaits their attack and receives it +easily, having learned to despise them at dinners ; +and neither stag nor bristling boar affrights him, but +if the boar whets his tusks for him, the parasite +whets his own for the boar! After a hare he is as +keen as a hound. And at a dinner, who could +compete with a parasite either in making sport or in +eating? Who would make the guests merrier? He +with his songs and jokes, or a fellow who lies there +without a smile, in a short cloak, with his eyes upon +the ground, as if he had come to a funeral and not +to a banquet? In my opinion, a philosopher at a +banquet is much the same thing as a dog in a bathhouse ! + +

+ +

+ +Come now, let us dismiss these topics and forthwith turn to the parasite’s way of living, considering +at the same time and comparing with it that of +the others.

+ +

+In the first place, you can see that the parasite + + + +always despises reputation and does not care at +all what people think about him, but you will find +that rhetoricians and philosophers, not merely here +and there but everywhere, are harassed by selfesteem and reputation—yes, not only by reputation, +but what is worse than that, by money! The parasite feels greater contempt for silver than one would +feel even for the pebbles on the beach, and does not +think gold one whit better than fire. The rhetoricians, however, and what is more shocking, those +who claim to be philosophers, are so wretchedly +affected by it that among the philosophers who are . +most famous at present—for why should we speak +of the rhetoricians ?—one was convicted of taking +a bribe when he served on a jury, and another +demands pay from the emperor as a private tutor ; +he is not ashamed that in his old age he resides +in a foreign land on this account and works for +wages like an Indian or Scythian prisoner of war +—not even ashamed of the name that he gets +by it.

The allusion is uncertain. The emperor is probably Marcus Aurelius ; if so, the philosopher may be Sextus of Chaeronea, or the Apollonius whom Lucian mentions in Demonax 31.

+ +

+ +

+ +You will find too that they are subject to other +passions as well as these, such as distress, anger, +jealousy, and all manner of desires. The parasite is +far from all this; he does not become angry because +he is long-suffering, and also because he has nothing +to get angry at; and if he should become indignant +at any time, his temper does not give rise to any +unpleasantness or gloom, but rather to laughter, and +makes the company merry. He is least of all subject + + + + +to distress, as his art supplies him gratuitously with +the advantage of having nothing to be distressed +about. For he has neither money nor house nor +servant nor wife nor children, over which, if they go +to ruin, it is inevitable that their possessor should — +be distressed. And he has no desires, either for +reputation or money, or even for a_ beautiful +favourite. + +

+ +

+ + +But, Simon, at least he is likely to be distressed by +lack of food. +

+

+You fail to understand, Tychiades, that a priori: +one who lacks food is not a parasite. A brave man +is not brave if he lacks bravery, nor is a sensible man +sensible if he lacks sense. On any other supposition . +the parasite would not exist ; and the subject of our +investigation is an existent, not a non-existent +parasite. If the brave man is brave for no other +reason than because he has bravery at his command, +and the sensible man because he has sense at his +command, so, too, the parasite is a parasite because +he has food at his command ; consequently, if this +be denied him, we shall be studying some other sort +of man instead of a parasite. +

+

+Then a parasite will never lack food ? +

+

+So it appears ; therefore he cannot be distressed, +either by that or by anything else whatsoever. + + + +

+ +

+Moreover, all the philosophers and rhetoricians, to +a man, are particularly timid. At all events you will +find that most of them appear in public with a staff +—of course they would not have armed themselves +if they were not afraid—-and that they lock their +doors very securely for fear that someone might plot +against them at night. The parasite, however, +casually closes the door of his lodgings, just to prevent it from being opened by the wind, and when a +sound comes at night, he is no more disturbed than +as if it had not come, and when he goes through unfrequented country he travels without a sword; for . +he does not fear anything anywhere. But I have +often seen philosophers armed with bows and arrows +when there was nothing to fear; and as for staves, +they carry them even when they go to the bath and +to luncheon. + +

+ +

+ + +Again, nobody could accuse a parasite of adultery +or assault or larceny or any other offence at all, since +a man of that character would be no parasite; he +wrongs himself. Therefore if he should commit +adultery, for instance, along with the offence he +acquires the name that goes withit. Just as a good +man who behaves badly thereby acquires the name +of bad instead of good, so, I take it, if the parasite +commits any offence, he loses his identity and becomes identified with his offence. But not only are +we ourselves aware of such offences on the part of +rhetoricians and philosophers committed without + + + +number in our times, but we also possess records of +their misdeeds left behind in books. And there are +speeches in defence of Socrates, Aeschines, Hyperides, +Demosthenes, and very nearly the majority of orators +and sages, whereas there is no speech in defence of a +parasite, and nobody can cite a suit that has been +brought against a parasite. + +

+ +

+ +Granted that the life of a parasite is better than +that of a rhetorician or a philosopher, is his death +worse? Quite to the contrary, it is happier by far. +We know that most, if not all, of the philosophers +died as wretchedly as they had lived; some died by +poison, as a result of judicial sentence, after they had +been convicted of the greatest crimes; some had +their bodies completely consumed by fire; some +wasted away through retention of urine; some died +in exile.

Socrates ;. Empedocles (sod. Peregrinns Proteus) ; Epicurus; Aristotle.

But in the case of a parasite no one can +cite any such death—nothing but the happy, happy +death of a man who has eaten and drunk; and any +one of them who is thought to have died by violence: +died of indigestion. + +

+ +

+ + +You have satisfactorily championed the cause of +the parasite against the philosophers. Next try to +explain whether he is a good and useful acquisition to +his supporter ; for to me it seems that the rich play +the part of benefactors and philanthropists in supporting them, and that this is dishonourable to the +man who receives support. +

+

+How silly df you, Tychiades, not to be able to + + + + +realise that a rich man, even if he has the wealth of +Gyges, is poor if he eats alone ; that if he takes the +gir without a parasite in his company he is considered +a pauper, and that just as a soldier without-arms, or +a mantle without a purple border, or a horse without trappings is held in less esteem, so a rich man +without a parasite appears low and cheap. Truly, +he is an ornament to the rich man, but the rich +man is never an ornament to the parasite. + +

+ +

+ +Furthermore, it is no disgrace to him to be the rich man’s +parasite, as you imply, evidently assuming that +he is the inferior and the other a superior; +since surely it is profitable for the rich man to +support the parasite, seeing that, besides having him +as an ornament, he derives great security from his +service as bodyguard. In battle nobody would readily +attack the rich man while he saw the other standing +by, and in fact no one could die by poison who had a_ +parasite ; for who would dare to make an attempt on +a man when a parasite tastes his meat and drink first ? +So the rich man not only is ornamented but is +actually saved from the greatest: perils by the +parasite, who faces every danger on account of his +affection, and will not suffer the rich man to eat +alone, but chooses even to die from eating with him. + +

+ +

+ +It seems to me, Simon, that you have treated of +everything without being in any degree inadequate + + + +to your art. You are not deficient in preparation, as +you said you were; on the contrary, you are as +thoroughly trained as one could be by the greatest +masters. And now I want to know whether the very +name of Parasitic is not discreditable. +

+

+Note my answer and see if you think itissatisfactory, +and try on your part to answer my question as you +think best. Come, now, what about the noun from +which it is derived? To what did the ancients +apply it? +To food. +

+

+ +And what about the simple verb, does it not +mean “to eat”? +

+

+Yes. +

+

+Then we have admitted, have we not, that to be a +parasite is nothing but to eat with someone else ? +

+

+) Why, Simon, that is the very thing which seems +discreditable ! + +

+ +

+ +Come, then, answer me another question. Which +seems to you to be the better, and which should you +choose if both were open to you, to voyage or to +voyage with someone else ? +

+

+To voyage with someone else, for my part. + + + + +To run, or to run with someone else ? +

+

+To run with someone else. +

+

+To ride, or to ride with someone else? +

+

+To ride with someone else. +

+

+To throw the javelin, or to throw it with someone +else ? +

+

+To throw it with someone else. +

+

+Then, in like manner, should you not choose to eat +with someone else, rather than just to eat ? +

+

+I cannot but admit it. Hereafter I shall go to you +_ like a schoolboy both in the morning and after +luncheon to learn your art. You, for your part, +ought to teach me ungrudgingly, for I shall be your +first pupil. They say that mothers love their first +children more. + + +

+ + diff --git a/data/tlg0062/tlg030/tlg0062.tlg030.perseus-grc2.xml b/data/tlg0062/tlg030/tlg0062.tlg030.perseus-grc2.xml index 614228e38..1d06ef9bb 100644 --- a/data/tlg0062/tlg030/tlg0062.tlg030.perseus-grc2.xml +++ b/data/tlg0062/tlg030/tlg0062.tlg030.perseus-grc2.xml @@ -7,17 +7,19 @@ Περὶ τοῦ Παρασίτου ὅτι Τέχνη ἡ Παρασιτική Lucian -A. M. Harmon +Austin Morris Harmon, 1878-1950 Perseus Project, Tufts University Gregory Crane Prepared under the supervision of Bridget Almas Lisa Cerrato +Gregory Crane Rashmi Singhal The National Endowment for the Humanities +Harvard Library Arcadia Fund Google Digital Humanities Awards Program @@ -31,14 +33,14 @@ Available under a Creative Commons Attribution-ShareAlike 4.0 International License - + Lucian Lucian - A. M. Harmon + Austin Morris Harmon, 1878-1950 London William Heinemann Ltd. @@ -53,25 +55,25 @@ - +

optical character recognition

 - +

This pointer pattern extracts section.

 - + - + Greek @@ -81,627 +83,655 @@ EpiDoc and CTS conversion and other cleanup - + - +
-
- -Τυχιάδης -

τί ποτε ἀρα, ὠ Σίμων, οἱ μὲν ἄλλοι ἀνθρωττοι καὶ ἐλεύθεροι καὶ δοῦλοι τέχνην ἔκαστός τινα ἐττίστανται διʼ ἧς αὑτοῖς τὲ εἰσιν καὶ ἄλλῳ χρήσιμοι, σὺ δέ, ὡς ἔοικεν, ἔργον οὐδὲν ἔχεις διʼ οὗ ἄν τι ἢ αὐτὸς ἀπόναιο ἢ ἄλλῳ μεταδοίης;

- -Σίμων -

πῶς τοῦτο ἐρωτᾷς, ὦ Τυχιάδη; οὐδέπω οἶδα. πειρῶ δὴ σαφέστερον ἐρωτᾶν.

- -Τυχιάδης -

ἔστιν ἥντινα τυγχάνεις ἐπιστάμενος τέχνην, οἷον μουσικήν; ·

 - -Σίμων -

μὰ Δία.

- -Τυχιάδης -

λ ι Τί δέ, ἰατρικήν; οὐδὲ ταύτην.

- -Τυχιάδης -

ἀλλὰ γεωμετρίαν;

- -Σίμων -

οὐδαμῶς.

- -Τυχιάδης -

τί δέ, ῥητορικήν; φιλοσοφίας μὲν γὰρ τοσοῦτον ἀπέχεις ὅσον καὶ ἡ κακία.

- -Σίμων -

ἐγὼ Ἐγὼ μέν, εἰ οἷόν τε εἶναι, καὶ πλεῖον. ὥστε μὴ δόκει τοῦτο καθάπερ ἀγνοοῦντι ὀνειδίσαι· φημὶ γὰρ κακὸς εἶναι καὶ χείρων ἢ σὺ δοκεῖς.

- -Τυχιάδης -

ναί. ἀλλὰ ταύτας μὲν ἴσως τὰς τέχνας οὐκ ἐξέμαθες διὰ μέγεθος αὐτῶν καὶ δυσκολίαν, τῶν δὲ δημοτικῶν τινα, τεκτονικὴν ἢ σκυτοτομικήν; καὶ γὰρ οὐδὲ τἄλλα οὕτως ἔχει σοι, ὡς μὴ καὶ τοιαύτης ἂν δεηθῆναι τέχνης.

- -Σίμων -

ὀρθῶς λέγεις, ὦ Τυχιάδη· ἀλλʼ οὐδὲ γὰρ τούτων οὐδεμιᾶς ἐπιστήμων εἰμί.

- -Τυχιάδης -

τίνος οὖν ἑτέρας;

- -Σίμων -

τίνος; ὡς ἐγὼ οἶμαι, γενναίας· ἣν εἰ μάθοις, καὶ σὲ ἐπαινέσειν οἴομαι. ἔργῳ μὲν οὖν κατορθοῦν φημι ἤδη, εἰ δέ σοι καὶ λόγῳ, οὐκ ἔχω εἰπεῖν.

- -Τυχιάδης -

τίνα ταύτην;

- -Σίμων -

οὔπω μοι δοκῶ τοὺς περὶ ταύτην ἐκμεμελετηκέναι λόγους. ὥστε ὅτι τέχνην μέν τινα ἐπίσταμαι, ὑπάρχει ἤδη σοι γιγνώσκειν καὶ μὴ διὰ τοῦτο χαλεπῶς μοι ἔχειν ἥντινα δέ, αὖθις ἀκούσῃ.

- -Τυχιάδης -

ἀλλʼ οὐκ ἀνέξομαι.

- -Σίμων -

τό γε τῆς τέχνης παράδοξον ἴσως φανεῖταί σοι ἀκούσαντι.

- -Τυχιάδης -

καὶ μὴν διὰ τοῦτο σπουδάζω μαθεῖν.

- -Σίμων -

εἰσαῦθις, ὦ Τυχιάδη.

- -Τυχιάδης -

μηδαμῶς, ἀλλʼ ἤδη λέγε, εἰ μή περ ἄρα αἰσχύνῃ.

- -Σίμων -

ἡ παρασιτική.

-
- -Τυχιάδης -

κᾆτα εἰ μὴ μαίνοιτό τις, ὦ Σίμων, τέχνην ταύτην φαίη ἄν;

- -Σίμων -

ἔγωγε· εἰ δέ σοι μαίνεσθαι δοκῶ, τοῦ μηδεμίαν ἄλλην ἐπίστασθαι τέχνην αἰτίαν εἶναί μοι τὴν μανίαν δόκει καί με τῶν ἐγκλημάτων ἤδη ἀφίει. φασὶ γὰρ τὴν δαίμονα ταύτην τά μὲν ἄλλα χαλεπὴν εἶναι τοῖς ἔχουσι, παραιτεῖσθαι δὲ τῶν ἁμαρτημάτων αὐτοὺς ὥσπερ διδάσκαλον ἢ παιδαγωγὸν τούτων ἀναδεχομένην εἰς αὑτὴν τὰς αἰτίας.

- -Τυχιάδης +
+ +Τυχιάδης +

τί ποτε ἄρα, ὦ Σίμων, οἱ μὲν ἄλλοι ἄνθρωποι καὶ ἐλεύθεροι καὶ δοῦλοι τέχνην ἕκαστός τινα ἐπίστανται διʼ ἧς αὑτοῖς τέ εἰσιν καὶ ἄλλῳ χρήσιμοι, σὺ δέ, ὡς ἔοικεν, ἔργον οὐδὲν ἔχεις διʼ οὗ ἄν τι ἢ αὐτὸς ἀπόναιο ἢ ἄλλῳ μεταδοίης;

+ +Σίμων +

πῶς τοῦτο ἐρωτᾷς, ὦ Τυχιάδη; οὐδέπω οἶδα. πειρῶ δὴ σαφέστερον ἐρωτᾶν.

+ +Τυχιάδης +

ἔστιν ἥντινα τυγχάνεις ἐπιστάμενος τέχνην, οἷον μουσικήν;

 + Σίμων +

μὰ Δία.

+ +Τυχιάδης +

Τί δέ, ἰατρικήν;

 + Σίμων +

οὐδὲ ταύτην.

+ +Τυχιάδης +

ἀλλὰ γεωμετρίαν;

+ +Σίμων +

οὐδαμῶς.

+ +Τυχιάδης +

τί δέ, ῥητορικήν; φιλοσοφίας μὲν γὰρ τοσοῦτον ἀπέχεις ὅσον καὶ ἡ κακία.

+ +Σίμων +

ἐγὼ μέν, εἰ οἷόν τε εἶναι, καὶ πλεῖον. ὥστε μὴ δόκειδόκει vulg.: δοκεῖν MSS. τοῦτο καθάπερ ἀγνοοῦντι ὀνειδίσαι· φημὶ γὰρ κακὸς εἶναι καὶ χείρων ἢ σὺ δοκεῖς.

+ +Τυχιάδης +

ναί. ἀλλὰ ταύτας μὲν ἴσως τὰς τέχνας οὐκ ἐξέμαθες διὰ μέγεθος αὐτῶν καὶ δυσκολίαν, τῶν δὲ δημοτικῶν τινα, τεκτονικὴν ἢ σκυτοτομικήν; καὶ γὰρ οὐδὲ τἄλλα οὕτως ἔχει σοι, ὡς μὴ καὶ τοιαύτης ἂν δεηθῆναι τέχνης.

+ +Σίμων +

ὀρθῶς λέγεις, ὦ Τυχιάδη· ἀλλʼ οὐδὲ γὰρἀλλʼ οὐδὲ γὰρ Harmon: ἀλλ’ οὐδὲ Ν, οὐδὲ γὰρ other MSS. τούτων οὐδεμιᾶς ἐπιστήμων εἰμί.

+ +Τυχιάδης +

τίνος οὖν ἑτέρας;

+ +Σίμων +

τίνος; ὡς ἐγὼ οἶμαι, γενναίας· ἣν εἰ μάθοις, καὶ σὲ ἐπαινέσειν οἴομαι. ἔργῳ μὲν οὖν κατορθοῦν φημι ἤδη, εἰ δέ σοι καὶ λόγῳ,εἰ δέ σοι καὶ λόγῳ Harmon: εἰ δὲ καὶ σοὶ (σὺ, σὺν) λόγῳ MSS. Εditors, except Jacobitz, omit σοι. οὐκ ἔχω εἰπεῖν.

+ +Τυχιάδης +

τίνα ταύτην;

+ +Σίμων +

οὔπω μοι δοκῶ τοὺς περὶ ταύτην ἐκμεμελετηκέναι λόγους. ὥστε ὅτι τέχνην μέν τινα ἐπίσταμαι, ὑπάρχει ἤδη σοι γιγνώσκειν καὶ μὴ διὰ τοῦτο χαλεπῶς μοι ἔχειν· ἥντινα δέ, αὖθις ἀκούσῃ.

+ +Τυχιάδης +

ἀλλʼ οὐκ ἀνέξομαι.

+ +Σίμων +

τό γε τῆς τέχνης παράδοξον ἴσως φανεῖταί σοι ἀκούσαντι.

+ +Τυχιάδης +

καὶ μὴν διὰ τοῦτο σπουδάζω μαθεῖν.

+ +Σίμων +

εἰσαῦθις, ὦ Τυχιάδη.

+ +Τυχιάδης +

μηδαμῶς, ἀλλʼ ἤδη λέγε, εἰ μή περ ἄρα αἰσχύνῃ.

+ +Σίμων +

ἡ παρασιτική.

+
+ +Τυχιάδης +

κᾆτα εἰ μὴ μαίνοιτό τις, ὦ Σίμων, τέχνην ταύτην φαίη ἄν;

+ +Σίμων +

ἔγωγε· εἰ δέ σοι μαίνεσθαι δοκῶ, τοῦ μηδεμίαν ἄλλην ἐπίστασθαι τέχνην αἰτίαν εἶναί μοι τὴν μανίαν δόκει καί με τῶν ἐγκλημάτων ἤδη ἀφίει. φασὶ γὰρ τὴν δαίμονα ταύτην τὰ μὲν ἄλλα χαλεπὴν εἶναι τοῖς ἔχουσι, παραιτεῖσθαι δὲ τῶν ἁμαρτημάτων αὐτοὺς ὥσπερ διδάσκαλον ἢ παιδαγωγὸνπαιδαγωγὸν Ψ (?), vulg.: παῖδα MSS. (πατέρα N). τούτων ἀναδεχομένην εἰς αὑτὴν τὰς αἰτίας.

+ +Τυχιάδης

οὐκοῦν, ὦ Σίμων, ἡ παρασιτικὴ τέχνη ἐστί;

- -Σίμων -

τέχνη γάρ, κἀγὼ ταύτης δημιουργός.

- -Τυχιάδης -

καὶ σὺ ἄρα παράσιτος;

- -Σίμων -

πάνυ ὠνείδισας, ὦ Τυχιάδη.

- -Τυχιάδης -

ἀλλʼ οὐκ ἐρυθριᾷς παράσιτον σαυτὸν καλῶν;

- -Σίμων -

οὐδαμῶς· αἰσχυνοίμην γὰρ ἄν, εἰ μὴ λέγοιμι.

- -Τυχιάδης -

καὶ νὴ Δία ὁπόταν σε βουλώμεθα γνωρίζειν τῶν οὐκ ἐπισταμένων τῳ, ὅτε χρῄζοι μαθεῖν, ὁ παράσιτος δῆλον ὅτι φήσομεν εὖ λέγοντες;

- -Σίμων -

πολὺ μᾶλλον τοῦτο λέγοντες ἐμὲ ἢ Φειδίαν ἀγαλματοποιὸν χαίρω γὰρ τῇ τέχνῃ οὐδέν τι ἧττον ἢ Φειδίας ἔχαιρε τῷ Διί.

- -Τυχιάδης -

καὶ μὴν ἐκεῖνό μοι σκοποῦντι προοῖσται γέλως πάμπολυς.

- -Σίμων -

τὸ ποῖον;

- -Τυχιάδης -

εἴ γε καὶ ταῖς ἐπιστολαῖς ἄνωθεν ὥσπερ ἔθος ἐπιγράφοιμεν, Σίμωνι παρασίτῳ.

- -Σίμων -

καὶ μὴν ἂν ἐμοὶ μᾶλλον χαρίζοιο ἢ Δίωνι ἐπιγράφων φιλοσόφῳ.

-
- -Τυχιάδης -

ἀλλὰ σὺ μὲν ὅπως χαίρεις καλούμενος, οὐδὲν ἢ μικρόν μοι μέλει· σκοπεῖν δὲ δεῖ καὶ τὴν ἄλλην ἀτοπίαν.

- -Σίμων -

τίνα μήν;

- -Τυχιάδης -

εἰ καὶ ταύτην ταῖς ἄλλαις τέχναις ἐγκαταλέξομεν, ὥστε ἐπειδὰν πυνθάνηταί τις, ὁποία τις αὕτη τέχνη ἐστί, λέγειν, οἷον γραμματικὴ ἢ ἰατρική, παρασιτική.

- -Σίμων -

ἐγὼ μέν, ὦ Τυχιάδη, πολὺ μᾶλλον ταύτην ἤ τινα ἑτέραν τέχνην φαίην ἄν. εἰ δέ σοι φίλον ἀκούειν, καὶ ὅπως οἴομαι λέγοιμι ἄν, καίπερ οὐ παντάπασιν ὤν, ὡς ἔφθην εἰπών, ἐπὶ τοῦτο παρεσκευασμένος.

- -Τυχιάδης -

οὐθέν, εἰ καὶ σμικρὰ λέγοις ἀληθῆ δέ, διοίσει.

- -Σίμων -

ἴθι δὴ πρῶτον, εἴ σοι δοκεῖ, περὶ τῆς τέχνης, ἥτις ποτὲ οὖσα τυγχάνει τῷ γένει, σκοπῶμεν οὑτωσὶ γὰρ ἐπακολουθήσαιμεν ἂν καὶ ταῖς κατʼ εἶδος τέχναις, εἴπερ ἄρα ὀρθῶς μετέχοιεν αὐτῆς.

- -Τυχιάδης -

τί ποτʼ οὖν ἐστιν ἡ τέχνη; πάντως ἐπίστασαι.

- -Σίμων -

πάνυ μὲν οὖν;

- -Τυχιάδης -

μὴ τοίνυν ὄκνει λέγειν αὐτήν, εἴπερ οἶσθα.

-
- -Σίμων -

τέχνη ἐστίν, ὡς ἐγὼ διαμνημονεύω σοφοῦ τινος ἀκούσας, σύστημα ἐκ καταλήψεων συγγεγυμνασμένων πρός τι τέλος εὔχρηστον τῷ βίῳ.

- -Τυχιάδης -

ὀρθῶς ἐκεῖνός γε εἰπὼν σύ τε ἀπομνημονεύσας.

- -Σίμων -

εἰ δὲ μετέχοι τούτων ἁπάντων ἡ παρασιτική, τί ἂν ἄλλο ἢ καὶ αὐτὴ τέχνη εἴη;

- -Τυχιάδης -

τέχνη γάρ, εἴπερ οὕτως ἔχοι.

- -Σίμων -

φέρε δὴ καθʼ ἕκαστον τοῖς τῆς τέχνης εἴδεσιν ἐφαρμόζοντες τὴν παρασιτικήν, εἰ συνᾴδει σκοπῶμεν ἢ ὁ περὶ αὐτῆς λόγος, καθάπερ αἱ πονηραὶ χύτραι διακρουόμεναι, σαθρὸν ἀποφθέγγεται δεῖ τοίνυν πᾶσαν τέχνην σύστημα ἐκ καταλήψεων πρῶτον μὲν τὸ δοκιμάζειν καὶ διακρίνειν ὅστις ἂν ἐπιτήδειος γένοιτο τρέφειν αὐτόν, καὶ ὅτῳ παρασιτεῖν ἀρξάμενος οὐκ ἂν μεταγνοίη. ἢ τὸν μὲν ἀργυρογνώμονα τέχνην τινὰ φήσομεν ἔχειν, εἴπερ ἐπίσταται διαγιγνώσκειν τά τε κίβδηλα τῶν νομισμάτων καὶ τὰ μή, τοῦτον δὲ ἄνευ τέχνης διακρίνειν τούς τε κιβδήλους τῶν ἀνθρώπων καὶ τοὺς ἀγαθούς, καὶ ταῦτα οὐχ ὥσπερ τῶν νομισμάτων καὶ τῶν ἀνθρώπων φανερῶν εὐθὺς ὄντων; αὐτὰ μέντοι ταῦτα καὶ ὁ σοφὸς Εὐριπίδης καταμέμφεται λέγων· ἀνδρῶν δʼ ὅτῳ χρὴ τὸν κακὸν διειδέναι, οὐδεὶς χαρακτὴρ ἐμπέφυκε σώματι. ᾧ δὴ καὶ μείζων ἡ τοῦ παρασίτου τέχνη, ἥ γε καὶ τὰ οὕτως ἄδηλα καὶ ἀφανῆ μᾶλλον τῆς μαντικῆς γνωρίζει τε καὶ οἶδεν.
-
- -

τὸ δέ γε ἐπίστασθαι λόγους λέγειν ἐπιτηδείους καὶ πράγματα πράττειν διʼ ὧν οἰκειώσεται καὶ εὐνούστατον ἑαυτὸν τῷ τρέφοντι ἀποδείξει, ἆρʼ οὐ συνέσεως καὶ καταλήψεως ἐρρωμένης εἶναί σοι δοκεῖ;

- -Τυχιάδης -

καὶ μάλα.

- -Σίμων -

τὸ δέ γε ἐν ταῖς ἑστιάσεσιν αὐταῖς ὅπως παντὸς ἀπέλθοι πλέον ἔχων καὶ παρευδοκιμῶν τοὺς μὴ τὴν αὐτὴν αὐτῷ κεκτημένους τέχνην, ἄνευ τινὸς λόγου καὶ σοφίας πράττεσθαι οἴει;

- -Τυχιάδης -

οὐδαμῶς.

- -Σίμων -

τί δέ, τὸ ἐπίστασθαι τὰς ἀρετὰς καὶ κακίας τῶν σιτίων καὶ τῶν ὄψων πολυπραγμοσύνην ἀτέχνου τινὸς εἶναί σοι δοκεῖ, καὶ ταῦτα τοῦ γενναιοτάτου Πλάτωνος οὑτωσὶ λέγοντος, τοῦ μέλλοντος ἑστιάσεσθαι μὴ μαγειρικοῦ ὄντος, σκευαζομένης θοίνης ἀκυροτέρα ἡ κρίσις ;

-
- Σίμων -

ὅτι γε μὴν οὐκ ἐκ καταλήψεως μόνον, ἀλλὰ συγγεγυμνασμένης ἐστὶν ἡ παρασιτική, μάθοις ἂν ἐνθένδε ῥᾳδίως· αἱ μὲν γὰρ τῶν ἄλλων τεχνῶν καταλήψεις καὶ ἡμέρας καὶ νύκτας καὶ μῆνας καὶ ἐνιαυτοὺς πολλάκις ἀσυγγύμναστοι μένουσιν, καὶ ὅμως οὐκ ἀπόλλυνται παρὰ τοῖς κεκτημένοις αἱ τέχναι, ἡ δὲ τοῦ παρασίτου κατάληψις εἰ μὴ καθʼ ἡμέραν εἴη ἐν γυμνασίᾳ, ἀπόλλυσιν οὐ μόνον, οἶμαι, τὴν τέχνην, ἀλλὰ καὶ αὐτὸν τὸν τεχνίτην.
-
- Σίμων -

τό γε μὴν πρός τι τέλος εὔχρηστον τῷ βίῳ μὴ καὶ μανίας ᾖ ζητεῖν. ἐγὼ γὰρ τοῦ φαγεῖν καὶ τοῦ πιεῖν οὐδὲν εὐχρηστότερον εὑρίσκω ἐν τῷ βίῳ, ὧν οὐδὲ ζῆν γε ἄνευ ἔστιν.

- -Τυχιάδης -

πάνυ μὲν οὖν.

-
- -Σίμων -

καὶ μὴν οὐδὲ τοιοῦτὸν τί ἐστιν ἡ παρασιτικὴ ὁποῖον τὸ κάλλος καὶ ἡ ἰσχύς, ὥστε τέχνην μὲν μὴ δοκεῖν αὐτήν, δύναμιν δέ τινα τοιαύτην.

- -Τυχιάδης -

ἀληθῆ λέγεις.

- -Σίμων -

ἀλλὰ μέντοι οὐδὲ ἀτεχνία ἐστὶν ἡ γὰρ ἀτεχνία οὐδέποτε οὐδὲν κατορθοῖ τῷ κεκτημένῳ. φέρε γάρ, εἰ ἐπιτρέψειας σὺ σεαυτῷ ναῦν ἐν θαλάττῃ καὶ χειμῶνι μὴ ἐπιστάμενος κυβερνᾶν, σωθείης ἄν;

- -Τυχιάδης -

οὐδαμῶς.

- -Σίμων -

τί δʼ, εἰ ἵππους ἐπιτραφθείη τις μὴ ἐπιστάμενος ἠνιοχεῖν;

- -Τυχιάδης -

%2οὐδʼ οὗτος.

- -Σίμων -

τί δή ποτε, ἢ τῷ μὴ ἔχειν τέχνην, διʼ ἧς δυνήσεται σώζειν ἑαυτόν;

- -Τυχιάδης -

καὶ μάλα.

- -Σίμων -

οὐκοῦν καὶ παράσιτος ὑπὸ τῆς παρασιτικῆς, εἴπερ ἦν ἀτεχνία, οὐκ ἂν ἐσώζετο;

- -Τυχιάδης -

ναί.

- -Σίμων -

οὐκοῦν τέχνῃ σώζεται, ἀτεχνίᾳ δὲ οὔ;

- -Τυχιάδης -

πάνυ μὲν οὖν.

- -Σίμων -

τέχνη ἄρα ἐστὶν ἡ παρασιτική.

- -Τυχιάδης -

τέχνη, ὡς ἔοικεν.

- -Σίμων -

καὶ μὴν κυβερνήτας μὲν ἀγαθοὺς ναυαγίᾳ περιπεσόντας καὶ ἡνιόχους τεχνίτας ἐκπεσόντας τῶν δίφρων οἶδα ἐγὼ πολλάκις, καὶ τοὺς μὲν συντριβέντας, τοὺς δὲ καὶ πάμπαν διαφθαρέντας, παρασίτου δὲ ναυάγιον οὐδὲ εἷς ἔχοι τοιοῦτον εἰπεῖν.

-

οὐκοῦν εἰ μήτε ἀτεχνία ἐστὶν ἡ παρασιτικὴ μήτε δύναμις, σύστημα δέ τι ἐκ καταλήψεων γεγυμνασμένων, τέχνη δῆλον ὅτι διωμολόγηται ἡμῖν σήμερον.

-
- -Τυχιάδης -

ὅσον ἐκ τούτου εἰκάζω· ἀλλʼ ἐκεῖνο, ὅπως καὶ ὅρον ἡμῖν τινα γενναῖον ἀποδῷς τῆς παρασιτικῆς.

- -Σίμων -

ὀρθῶς σύ γε λέγων. δοκεῖ γὰρ δή μοι οὕτως ἂν μάλιστα ὡρίσθαι· παρασιτική ἐστιν τέχνη ποτέων καὶ βρωτέων καὶ τῶν διὰ ταῦτα λεκτέων καὶ πρακτέων, τέλος δὲ αὐτῆς τὸ ἡδύ.

- -Τυχιάδης -

ὑπέρευγέ μοι δοκεῖς ὁρίσασθαι τὴν σεαυτοῦ τέχνην ἀλλʼ ἐκεῖνο σκόπει, μὴ πρὸς ἐνίους τῶν φιλοσόφων μάχη σοι περὶ τοῦ τέλους ᾖ.

- - Σίμων + +Σίμων +

τέχνη γάρ, κἀγὼ ταύτης δημιουργός.

+ +Τυχιάδης +

καὶ σὺ ἄρα παράσιτος;

+ +Σίμων +

πάνυ ὠνείδισας, ὦ Τυχιάδη.

+ +Τυχιάδης +

ἀλλʼ οὐκ ἐρυθριᾷς παράσιτον σαυτὸν καλῶν;

+ +Σίμων +

οὐδαμῶς· αἰσχυνοίμην γὰρ ἄν, εἰ μὴ λέγοιμι.

+ +Τυχιάδης +

καὶ νὴ Δία ὁπόταν σε βουλώμεθα γνωρίζειν τῶν οὐκ ἐπισταμένων τῳ, ὅτε χρῄζοι μαθεῖν, ὁ παράσιτος δῆλον ὅτι φήσομεν εὖ λέγοντες;εὖ λέγοντες Harmon: not in MSS. Dindorf supplies εὐφρανεῖτε after ἐμὲ, below.

+ +Σίμων +

πολὺ μᾶλλον τοῦτο λέγοντες ἐμὲ ἢ Φειδίαν ἀγαλματοποιόν· χαίρω γὰρ τῇ τέχνῃ οὐδέν τι ἧττον ἢ Φειδίας ἔχαιρε τῷ Διί.

+ +Τυχιάδης +

καὶ μὴν ἐκεῖνό μοι σκοποῦντι προοῖσται γέλως πάμπολυς.

+ +Σίμων +

τὸ ποῖον;

+ +Τυχιάδης +

εἴ γε καὶεἴ γε καὶ Hirschig : εἰ ξέσαι MSS. ταῖς ἐπιστολαῖς ἄνωθεν ὥσπερ ἔθος ἐπιγράφοιμεν, Σίμωνι παρασίτῳ.

+ +Σίμων +

καὶ μὴν ἂν ἐμοὶ μᾶλλον χαρίζοιο ἢ Δίωνι ἐπιγράφων φιλοσόφῳ.

+
+ +Τυχιάδης +

ἀλλὰ σὺ μὲν ὅπως χαίρεις καλούμενος, οὐδὲν ἢ μικρόν μοι μέλει· σκοπεῖν δὲ δεῖ καὶ τὴν ἄλλην ἀτοπίαν.

+ +Σίμων +

τίνα μήν;

+ +Τυχιάδης +

εἰ καὶ ταύτην ταῖς ἄλλαις τέχναις ἐγκαταλέξομεν, ὥστε ἐπειδὰν πυνθάνηταί τις, ὁποία τις αὕτη τέχνη ἐστί, λέγειν, οἷον γραμματικὴ ἢἢ Fritzsche : not in MSS. ἰατρική, παρασιτική.

+ +Σίμων +

ἐγὼ μέν, ὦ Τυχιάδη, πολὺ μᾶλλον ταύτην ἤ τινα ἑτέραν τέχνην φαίην ἄν. εἰ δέ σοι φίλον ἀκούειν, καὶ ὅπως οἴομαι λέγοιμι ἄν, καίπερ οὐ παντάπασιν ὤν, ὡς ἔφθην εἰπών, ἐπὶ τοῦτο παρεσκευασμένος.

+ +Τυχιάδης +

οὐθέν, εἰ καὶ σμικρὰ λέγοις,λέγοις Jacobs : δὲ τοῖς (δέ τοι, δέοι) MSS. ἀληθῆ δέ, διοίσει.

+ +Σίμων +

ἴθι δὴ πρῶτον, εἴ σοι δοκεῖ, περὶ τῆς τέχνης, ἥτις ποτὲ οὖσα τυγχάνει τῷ γένει, σκοπῶμεν· οὑτωσὶ γὰρ ἐπακολουθήσαιμεν ἂν καὶ ταῖς κατʼ εἶδος τέχναις, εἴπερ ἄρα ὀρθῶς μετέχοιενμετέχοιεν Gesner : μετέχοιμεν MSS. αὐτῆς.

+ +Τυχιάδης +

τί ποτʼ οὖν ἐστιν ἡ τέχνη; πάντωςπάντως Seiler : πάνυ ὡς MSS. ἐπίστασαι.

+ +Σίμων +

πάνυ μὲν οὖν.

+ +Τυχιάδης +

μὴ τοίνυν ὄκνει λέγειν αὐτήν, εἴπερ οἶσθα.

+
+ +Σίμων +

τέχνη ἐστίν, ὡς ἐγὼ διαμνημονεύω σοφοῦ τινος ἀκούσας, σύστημα ἐκ καταλήψεων συγγεγυμνασμένων πρός τι τέλος εὔχρηστον τῷ βίῳ.

+ +Τυχιάδης +

ὀρθῶς ἐκεῖνός γε εἰπὼν σύ τε ἀπομνημονεύσας.σύ τε ἀπομνημονεύσας Harmon: οὗτος ἀπομνημονεύσας Γ1; οὕτως ἀπεμνημόνευσας Γ2, other MSS. Cf. ὀρθῶς σύ γε λέγων 7.

+ +Σίμων +

εἰ δὲ μετέχοι τούτων ἁπάντων ἡ παρασιτική, τί ἂν ἄλλο ἢ καὶ αὐτὴ τέχνη εἴη;

+ +Τυχιάδης +

τέχνη γάρ, εἴπερ οὕτως ἔχοι.

+ +Σίμων +

φέρε δὴ καθʼ ἕκαστον τοῖς τῆς τέχνης εἴδεσιν ἐφαρμόζοντες τὴν παρασιτικήν, εἰ συνᾴδει σκοπῶμεν ἢἢ Fritzsche : καὶ MSS. ὁ περὶ αὐτῆς λόγος, καθάπερ αἱ πονηραὶ χύτραι διακρουόμεναι, σαθρὸν ἀποφθέγγεται.σαθρὸν (Seager) ἀποφθέγγεται Fritzsche : μὴ σαπρὸν ἀποφθεγγωνται (ἀποφθέγγηται) MSS. δεῖ τοίνυντοίνυν MSS. (except ΓΩ) insert εἶναι καὶ ταύτην ὥσπερ καὶ. πᾶσαν τέχνην σύστημα ἐκ καταλήψεων πρῶτονπρῶτον Lacuna Fritzsche : supply εἶναι· ὦν τῷ παρασίτῳ Harmon μὲν τὸ δοκιμάζειν καὶ διακρίνειν ὅστις ἂν ἐπιτήδειος γένοιτο τρέφειν αὐτόν, καὶ ὅτῳ παρασιτεῖν ἀρξάμενος οὐκ ἂν μεταγνοίη. ἢ τὸν μὲν ἀργυρογνώμονα τέχνην τινὰ φήσομεν ἔχειν, εἴπερ ἐπίσταται διαγιγνώσκειν τά τε κίβδηλα τῶν νομισμάτων καὶ τὰ μή, τοῦτον δὲ ἄνευ τέχνης διακρίνειν τούς τε κιβδήλους τῶν ἀνθρώπων καὶ τοὺς ἀγαθούς, καὶ ταῦτα οὐχοὐχ vulg.: not in MSS. ὥσπερ τῶν νομισμάτων καὶ τῶν ἀνθρώπων φανερῶν εὐθὺς ὄντων; αὐτὰ μέντοι ταῦταταῦτα vulg.: αὐτὰ MSS. καὶ ὁ σοφὸς Εὐριπίδης καταμέμφεται λέγων· +ἀνδρῶν δʼ ὅτῳ χρὴ τὸν κακὸν διειδέναι, + +οὐδεὶς χαρακτὴρ ἐμπέφυκε σώματι. + ᾧ δὴ καὶ μείζωνμείζων vulg.: μεῖζον MSS. ἡ τοῦ παρασίτου τέχνη, ἥ γε καὶ τὰ οὕτως ἄδηλα καὶ ἀφανῆ μᾶλλον τῆς μαντικῆς γνωρίζει τε καὶ οἶδεν.
+
+ +

τὸ δέ γε ἐπίστασθαι λόγους λέγειν ἐπιτηδείους καὶ πράγματα πράττειν διʼ ὧν οἰκειώσεται καὶ εὐνούστατον ἑαυτὸν τῷ τρέφοντι ἀποδείξει, ἆρʼ οὐ συνέσεως καὶ καταλήψεως ἐρρωμένης εἶναί σοι δοκεῖ;

+ +Τυχιάδης +

καὶ μάλα.

+ +Σίμων +

τὸ δέ γε ἐν ταῖς ἑστιάσεσιν αὐταῖς ὅπως παντὸς ἀπέλθοι πλέον ἔχων καὶ παρευδοκιμῶν τοὺς μὴ τὴν αὐτὴν αὐτῷ κεκτημένους τέχνην, ἄνευ τινὸς λόγου καὶ σοφίας πράττεσθαιπράττεσθαι vulg.: πλάττεσθαι MSS. οἴει;

+ +Τυχιάδης +

οὐδαμῶς.

+ +Σίμων +

τί δέ, τὸ ἐπίστασθαι τὰς ἀρετὰς καὶ κακίας τῶν σιτίων καὶ τῶν ὄψων πολυπραγμοσύνην ἀτέχνου τινὸς εἶναί σοι δοκεῖ, καὶ ταῦτα τοῦ γενναιοτάτου Πλάτωνος οὑτωσὶ λέγοντος, τοῦ μέλλοντος ἑστιάσεσθαι μὴ μαγειρικοῦ ὄντος, σκευαζομένης θοίνης ἀκυροτέρα ἡ κρίσις;

+
+ Σίμων +

ὅτι γε μὴν οὐκ ἐκ καταλήψεως μόνον, ἀλλὰ συγγεγυμνασμένης ἐστὶν ἡ παρασιτική, μάθοις ἂν ἐνθένδε ῥᾳδίως· αἱ μὲν γὰρ τῶν ἄλλων τεχνῶν καταλήψεις καὶ ἡμέρας καὶ νύκτας καὶ μῆνας καὶ ἐνιαυτοὺς πολλάκις ἀσυγγύμναστοι μένουσιν, καὶ ὅμως οὐκ ἀπόλλυνται παρὰ τοῖς κεκτημένοις αἱ τέχναι, ἡ δὲ τοῦ παρασίτου κατάληψιςκατάληψις Text Fritzsche : αἱ δὲ τοῦ παρασίτου καταλήψεις MSS. εἰ μὴ καθʼ ἡμέραν εἴη ἐν γυμνασίᾳ, ἀπόλλυσιν οὐ μόνον, οἶμαι, τὴν τέχνην, ἀλλὰ καὶ αὐτὸν τὸν τεχνίτην.
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τό γε μὴν πρός τι τέλος εὔχρηστον τῷ βίῳ μὴ καὶ μανίας ᾖἦ Jacobitz : εἴη MSS. ζητεῖν. ἐγὼ γὰρ τοῦ φαγεῖν καὶ τοῦ πιεῖν οὐδὲν εὐχρηστότερον εὑρίσκω ἐν τῷ βίῳ, ὧνὦν Hirschig: ὂν MSS. which (except Γ1Ω) insert τούτου before ἄνευ οὐδὲ ζῆν γε ἄνευ ἔστιν.

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πάνυ μὲν οὖν.

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καὶ μὴν οὐδὲ τοιοῦτόν τί ἐστιν ἡ παρασιτικὴ ὁποῖον τὸ κάλλος καὶ ἡ ἰσχύς, ὥστε τέχνην μὲν μὴ δοκεῖν αὐτήν, δύναμιν δέ τινα τοιαύτην.

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ἀληθῆ λέγεις.

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ἀλλὰ μέντοι οὐδὲ ἀτεχνία ἐστίν· ἡ γὰρ ἀτεχνία οὐδέποτε οὐδὲν κατορθοῖ τῷ κεκτημένῳ. φέρε γάρ, εἰ ἐπιτρέψειαςἐπιτρέψειας Hirschig : ἐπιτρέψας MSS. σὺ σεαυτῷ ναῦν ἐν θαλάττῃ καὶ χειμῶνι μὴ ἐπιστάμενος κυβερνᾶν, σωθείης ἄν;ἠνιοχεῖν Lacuna Fritzsche: supplemented partly by Fritzsche, partly by Harmon

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<οὐδαμῶς.>

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<τί δʼ, εἰ ἵππους ἐπιτραφθείη τις μὴ ἐπιστάμενος ἠνιοχεῖν;>

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οὐδʼ οὗτος.

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τί δή ποτε, ἢ τῷ μὴ ἔχειν τέχνην, διʼ ἧς δυνήσεται σώζειν ἑαυτόν;

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καὶ μάλα.

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οὐκοῦν καὶ παράσιτος ὑπὸ τῆς παρασιτικῆς, εἴπερ ἦν ἀτεχνία, οὐκ ἂν ἐσώζετο;

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ναί.

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οὐκοῦν τέχνῃ σώζεται, ἀτεχνίᾳ δὲ οὔ;

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πάνυ μὲν οὖν.

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τέχνη ἄρα ἐστὶν ἡ παρασιτική.

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τέχνη, ὡς ἔοικεν.

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καὶ μὴν κυβερνήτας μὲν ἀγαθοὺς ναυαγίᾳ περιπεσόνταςναυαγίᾳ περιπεσόντας Fritzsche: not in MSS. καὶ ἡνιόχους τεχνίτας ἐκπεσόντας τῶν δίφρων οἶδα ἐγὼ πολλάκις, καὶ τοὺς μὲν συντριβέντας, τοὺς δὲ καὶ πάμπαν διαφθαρέντας, παρασίτου δὲ ναυάγιον οὐδὲ εἷς ἔχοι τοιοῦτον εἰπεῖν.

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οὐκοῦν εἰ μήτε ἀτεχνία ἐστὶν ἡ παρασιτικὴ μήτε δύναμις, σύστημα δέ τι ἐκ καταλήψεων γεγυμνασμένων, τέχνη δῆλον ὅτι διωμολόγηται ἡμῖν σήμερον.

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ὅσον ἐκ τούτου εἰκάζω· ἀλλʼ ἐκεῖνο, ὅπως καὶ ὅρον ἡμῖν τινα γενναῖον ἀποδῷς τῆς παρασιτικῆς.

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ὀρθῶς σύ γε λέγων. δοκεῖ γὰρ δή μοι οὕτως ἂν μάλιστα ὡρίσθαι· παρασιτική ἐστιν τέχνη ποτέων καὶ βρωτέων καὶ τῶν διὰ ταῦτα λεκτέων καὶ πρακτέων,καὶ πρακτέων Fritzsche: not in MSS. τέλος δὲ αὐτῆς τὸ ἡδύ.

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ὑπέρευγέ μοι δοκεῖς ὁρίσασθαι τὴν σεαυτοῦ τέχνην· ἀλλʼ ἐκεῖνο σκόπει, μὴ πρὸς ἐνίους τῶν φιλοσόφων μάχη σοι περὶ τοῦ τέλους ᾖ.

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καὶ μὴν ἀπόχρη γε εἴπερ ἔσται τὸ αὐτὸ τέλος εὐδαιμονίας καὶ παρασιτικῆς.
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φανεῖται δὲ οὕτως· ὁ γὰρ σοφὸς Ὅμηρος τὸν τοῦ παρασίτου βίον θαυμάζων ὡς ἄρα μακάριος καὶ ζηλωτὸς εἴη μόνος, οὕτω φησίν· - οὐ γὰρ ἔγωγὲ τί φημι τέλος χαριέστερον εἶναι, - ἢ ὅτʼ ἂν εὐφροσύνη μὲν ἔχῃ κάτα δῆμον ἅπαντα, - δαιτυμόνες δʼ ἀνὰ δώματʼ ἀκουάζωνται ἀοιδοῦ - ἥμενοι ἑξείης, παρὰ δὲ πλήθωσι τράπεζαι - σίτου καὶ κρειῶν, μέθυ δʼ ἐκ κρητῆρος ἀφύσσων - οἰνοχόος φορέῃσι καὶ ἐγχείῃ δεπάεσσι. - καὶ ὡς οὐχ ἱκανῶς ταῦτα θαυμάζων μᾶλλον τὴν αὑτοῦ γνώμην ποιεῖ φανερωτέραν εὖ λέγων· τοῦτὸ τί μοι κάλλιστον ἐνὶ φρεσὶν εἴδεται εἶναι, οὐχ ἕτερόν τι, ἐξ ὧν φησιν, ἢ τὸ παρασιτεῖν εὔδαιμον νομίζων. καὶ μὴν οὐδὲ τῷ τυχόντι ἀνδρὶ περιτέθεικε τούτους τοὺς λόγους, ἀλλὰ τῷ σοφωτάτῳ τῶν ὅλων. καίτοι γε εἴπερ ἐβούλετο Ὀδυσσεὺς τὸ κατὰ τοὺς Στωϊκοὺς ἐπαινεῖν τέλος, ἐδύνατο ταυτὶ λέγειν ὅτε τὸν Φιλοκτήτην ἀνήγαγεν ἐκ τῆς Λήμνου, ὅτε τὸ Ἴλιον ἐξεπόρθησεν, ὅτε τοὺς Ἕλληνας φεύγοντας κατέσχεν, ὅτε εἰς Τροίαν εἰσῆλθεν ἑαυτὸν μαστιγώσας καὶ κακὰ καὶ Στωϊκὰ ῥάκη ἐνδύς· ἀλλὰ τότε οὐκ εἶπε τοῦτο τέλος χαριέστερον. ἀλλὰ μὴν καὶ ἐν τῷ τῶν Ἐπικουρείων βίῳ γενόμενος αὖθις παρὰ τῇ Καλυψοῖ, ὅτε αὐτῷ ὑπῆρχεν ἐν ἀργίᾳ τε βιοτεύειν καὶ τρυφᾶν καὶ βινεῖν τὴν Ἄτλαντος θυγατέρα καὶ κινεῖν πάσας τὰς λείας κινήσεις, .οὐδὲ τότε εἶπε τοῦτο τὸ τέλος χαριέστερον, ἀλλὰ τὸν τῶν παρασίτων βίον. ἐκαλοῦντο δὲ δαιτυμόνες οἱ παράσιτοι τότε. πῶς οὖν λέγει; πάλιν γὰρ ἄξιον ἀναμνησθῆναι τῶν ἐπῶν οὐδὲν γὰρ οἷον ἀκούειν αὐτῶν πολλάκις λεγομένων δαιτυμόνες καθήμενοι ἑξείης· καί· παρὰ δὲ πλήθωσι τράπεζαι σίτου καὶ κρειῶν.
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ὅ γε μὴν Ἐπίκουρος σφόδρα ἀναισχύντως ὑφελόμενος τὸ τῆς παρασιτικῆς τέλος τῆς καθʼ αὑτὸν εὐδαιμονίας τέλος αὐτὸ ποιεῖ. καὶ ὅτι κλοπὴ τὸ πρᾶγμά ἐστιν καὶ οὐδὲν Ἐπικούρῳ μέλει τὸ ἡδύ, ἀλλὰ τῷ παρασίτῳ, οὕτω μάθοις ἄν. ἔγωγε ἡγοῦμαι τὸ ἡδὺ πρῶτον μὲν τὸ τῆς σαρκὸς ἀόχλητον, ἔπειτα τὸ μὴ θορύβου καὶ ταραχῆς τὴν ψυχὴν ἐμπεπλῆσθαι. τούτων τοίνυν ὁ μὲν παράσιτος ἑκατέρων τυγχάνει, ὁ δὲ Ἐπίκουρος οὐδὲ θατέρου· ὁ γὰρ ζητῶν περὶ σχήματος γῆς καὶ κόσμων ἀπειρίας καὶ μεγέθους ἡλίου καὶ ἀποστημάτων καὶ πρώτων στοιχείων καὶ περὶ θεῶν, εἴτε εἰσὶν εἴτε οὐκ εἰσί, καὶ περὶ αὐτοῦ τοῦ τέλους ἀεὶ πολεμῶν καὶ διαφερόμενος πρός τινας οὐ μόνον ἐν ἀνθρωπίναις, ἀλλὰ καὶ ἐν κοσμικαῖς ἐστιν ὀχλήσεσιν. ὁ δὲ παράσιτος πάντα καλῶς ἔχειν οἰόμενος καὶ πεπιστευκὼς μὴ ἄλλως ταῦτα ἔχειν ἄμεινον ἢ ἔχει, μετὰ πολλῆς ἀδείας καὶ γαλήνης, οὐδενὸς αὐτῷ τοιούτου παρενοχλοῦντος, ἐσθίει καὶ κοιμᾶται ὕπτιος ἀφεικὼς τοὺς πόδας καὶ τὰς χεῖρας ὥσπερ Ὀδυσσεὺς τῆς Σχερίας ἀποπλέων οἴκαδε.
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καὶ μὴν οὐχὶ κατὰ ταῦτα μόνον οὐδὲν προσήκει τὸ ἡδὺ τῷ Ἐπικούρῳ, ἀλλὰ καὶ κατʼ ἐκεῖνα· ὁ γὰρ Ἐπίκουρος οὗτος, ὅστις ποτέ ἐστιν ὁ σοφός, ἤτοι φαγεῖν ἔχει ἢ οὔ· εἰ μὲν οὐκ ἔχει, οὐχ ὅπως ἡδέως ζήσεται· ἀλλʼ οὐδὲ ζήσεται· εἰ δὲ ἔχει, εἴτε παρʼ ἑαυτοῦ εἴτε παρʼ ἄλλου· εἰ μὲν οὖν παρʼ ἄλλου τὸ φαγεῖν ἔχοι, παράσιτός ἐστι καὶ οὐχ ὃς λέγει· εἰ δὲ παρʼ ἑαυτοῦ, οὐχ ἡδέως ζήσεται.

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πῶς οὐχ ἡδέως;

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εἰ γὰρ ἔχοι τὸ φαγεῖν παρʼ ἑαυτοῦ, πολλά τοι, ὦ Τυχιάδη, τὰ ἀηδέα τῷ τοιούτῳ βίῳ παρακολουθεῖν ἀνάγκη· καὶ ἄθρει πόσα. δεῖ τὸν μέλλοντα βιώσεσθαι καθʼ ἡδονὴν τὰς ἐγγιγνομένας ὀρέξεις ἁπάσας ἀναπληροῦν. ἢ τί φής;

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κἀμοὶ δοκεῖ.

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οὐκοῦν τῷ μὲν συχνὰ κεκτημένῳ ἴσως τοῦτο παρέχει, τῷ δὲ ὀλίγα καὶ μηδὲν οὐκέτι· ὥστε πένης οὐκ ἂν σοφὸς γένοιτο οὐδὲ ἐφίκοιτο τοῦ τέλους, λέγω δὴ τοῦ ἡδέος. ἀλλʼ οὐδὲ μὴν ὁ πλούσιος, ὁ παρὰ τῆς οὐσίας ἀφθόνως ταῖς ἐπιθυμίαις χορηγῶν, δυνήσεται τοῦδε ἐφικέσθαι. τί δή ποτε; ὅτι πᾶσα ἀνάγκη τὸν ἀναλίσκοντα τὰ ἑαυτοῦ πολλαῖς περιπίπτειν ἀηδίαις, τοῦτο μὲν τῷ μαγείρῳ κακῶς σκευάσαντι τὸ ὄψον μαχόμενον ἢ εἰ μὴ μάχοιτο φαῦλα παρὰ τοῦτο ἐσθίοντα τὰ ὄψα καὶ τοῦ ἡδέος ὑστεροῦντα, τοῦτο δὲ τῷ οἰκονομοῦντι τὰ κατὰ τὴν οἰκίαν, εἰ μὴ καλῶς οἰκονομοίη, μαχόμενον. ἢ οὐχ οὕτως;

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νὴ Δία, κἀμοὶ δοκεῖ.

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τῷ μὲν οὖν Ἐπικούρῳ πάντα συμβαίνειν εἰκός, ὥστε οὐδέποτε τεύξεται τοῦ τέλους· τῷ δὲ παρασίτῳ οὔτε μάγειρός ἐστιν ᾧ χαλεπήναι, οὔτε ἀγρὸς οὔτε οἶκος οὔτε ἀργύρια, ὑπὲρ ὧν ἀπολλυμένων ἀχθεσθείη, ὥστε καὶ φάγοι καὶ πίοι μόνος οὗτος ὑπὸ μηδενός, ὧν ἐκείνους ἀνάγκη, ἐνοχλούμενος.

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ἀλλʼ ὅτι μὲν τέχνη ἐστὶν ἡ παρασιτική, κἀκ τούτων καὶ τῶν ἄλλων ἱκανῶς δέδεικται. λοιπὸν ὅτι καὶ ἀρίστη δεικτέον, καὶ τοῦτο οὐχ ἁπλῶς, ἀλλὰ πρῶτον μέν, ὅτι κοινῇ πασῶν διαφέρει τῶν τεχνῶν, εἶτα ὅτι καὶ ἰδίᾳ ἑκάστης.

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κοινῇ μὲν οὖν ἁπασῶν οὕτω διαφέρει· πάσης γὰρ τέχνης ἀνάγκη προάγειν μάθησιν πόνον φόβον πληγάς, ἅπερ οὐκ ἔστιν ὅστις οὐκ ἂν ἀπεύξαιτο ταύτην· δὲ τὴν τέχνην, ὡς ἔοικεν, μόνην ἔξεστι μαθεῖν ἄνευ πόνου. τίς γὰρ ἀπὸ δείπνου ποτὲ ἀπῆλθεν κλαίων, ὥσπερ τινὰς ἐκ τῶν διδασκάλων ὁρῶμεν, τίς δʼ ἐπὶ δεῖπνον ἀπιὼν ὤφθη σκυθρωπός, ὥσπερ οἱ εἰς διδασκαλεῖα φοιτῶντες; καὶ μὴν ὁ μὲν παράσιτος ἑκὼν αὐτὸς ἐπὶ δεῖπνον ἔρχεται μάλα ἐπιθυμῶν τῆς τέχνης, οἱ δὲ τὰς ἄλλας τέχνας μανθάνοντες μισοῦσιν αὐτάς, ὥστε ἔνιοι διʼ αὐτὰς ἀποδιδράσκουσι.

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τί δέ, οὐ κἀκεῖνο ἐννοῆσαί σε δεῖ, ὅτι καὶ τοὺς ἐν ἐκείναις ταῖς τέχναις προκόπτοντας οἱ πατέρες καὶ μητέρες τούτοις τιμῶσι μάλιστα, οἷς καθʼ ἡμέραν καὶ τὸν παράσιτον, καλῶς νὴ Δία ἔγραψεν ὁ παῖς, λέγοντες, δότε αὐτῷ φαγεῖν οὐκ ἔγραψεν ὀρθῶς, μὴ δότε; οὕτω τὸ πρᾶγμα καὶ ἔντιμον καὶ ἐν τιμωρίᾳ μέγα φαίνεται.
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καὶ μὴν αἱ ἄλλαι τέχναι τὸ τέλος ὕστερον τοῦτο ἔχουσι, μετὰ τὸ μαθεῖν καὶ τοὺς καρποὺς ἡδέως ἀπολαμβάνουσαι· πολλὴ γὰρ καὶ ὄρθιος οἶμος ἐς αὐτάς· ἡ δὲ παρασιτικὴ μόνη τῶν ἄλλων εὐθὺς ἀπολαύει τῆς τέχνης ἐν αὐτῷ τῷ μανθάνειν, καὶ ἅμα τε ἄρχεται καὶ ἐν τῷ τέλει ἐστίν.

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καὶ μέντοι τῶν ἄλλων τεχνῶν οὐ τινές, ἀλλὰ πᾶσαι ἐπὶ μόνην τὴν τροφὴν γεγόνασιν, ὁ δὲ παράσιτος εὐθὺς ἔχει τὴν τροφὴν ἅμα τῷ ἄρξασθαι τῆς τέχνης. ἢ οὐκ ἐννοεῖς ὅτι ὁ μὲν γεωργὸς γεωργεῖ οὐ τοῦ γεωργεῖν ἕνεκα καὶ ὁ τέκτων τεκταίνεται οὐχὶ τοῦ τεκταίνεσθαι ἕνεκα, ὁ δὲ παράσιτος οὐχ ἕτερον μέν τι διώκει, ἀλλὰ τὸ αὐτὸ καὶ ἔργον μὲν ἐστὶν αὐτοῦ καὶ οὗ ἕνεκα γίγνεται;
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καὶ μὴν ἐκεῖνά γε οὐδείς ἐστιν ὅστις οὐκ ἐπίσταται, ὅτι οἱ μὲν τὰς λοιπὰς τέχνας ἐργαζόμενοι τὸν μὲν ἄλλον χρόνον ταλαιπωροῦσι, μίαν δὲ ἢ δύο μόνας τοῦ μηνὸς ἡμέρας ἱερὰς ἄγουσι, καὶ εὐφραίνεσθαι λέγονται τότε· ὁ δὲ παράσιτος τοῦ μηνὸς τὰς τριάκονθʼ ἡμέρας ἱερὰς ἄγει· πᾶσαι γὰρ αὐτῷ δοκοῦσιν εἶναι τῶν θεῶν.
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ἔτι οἱ μὲν βουλόμενοι τὰς ἄλλας τέχνας κατορθοῦν ὀλιγοσιτίαις καὶ ὀλιγοποσίαις χρῶνται καθάπερ οἱ νοσοῦντες, πολυποσίαις δὲ καὶ πολυσιτίαις οὐκ ἔστιν εὐφραινόμενον μανθάνειν·
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καὶ αἱ μὲν ἄλλαι τέχναι χωρὶς ὀργάνων οὐδαμῶς τῷ κεκτημένῳ ὑπηρετεῖν δύνανται· οὔτε γὰρ αὐλεῖν ἔνι χωρὶς αὐλῶν οὔτε ψάλλειν ἄνευ λύρας οὔτε ἱππεύειν ἄνευ ἵππου· αὕτη δὲ οὕτως ἐστὶν ἀγαθὴ καὶ οὐ βαρεῖα τῷ τεχνίτῃ, ὥστε ὑπάρχει καὶ μηδὲν ἔχοντι ὅπλον χρῆσθαι αὐτῇ.
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καὶ ὡς ἔοικεν ἄλλας τέχνας μανθάνομεν μισθὸν διδόντες, ταύτην δὲ λαμβάνοντες. ἔτι τῶν μὲν ἄλλων τεχνῶν εἰσι διδάσκαλοί τινες,
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τῆς δὲ παρασιτικῆς οὐδείς, ἀλλʼ ὥσπερ ἡ ποιητικὴ κατὰ Σωκράτη καὶ αὕτη τινὶ θείᾳ μοίρᾳ παραγίγνεται.
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κἀκεῖνο δὲ σκόπει, ὅτι τὰς μὲν ἄλλας τέχνας ὁδεύοντες ἢ πλέοντες οὐ δυνάμεθα διαπράττεσθαι, ταύτῃ δέ ἐστι χρῆσθαι καὶ ἐν ὁδῷ καὶ πλέοντι.

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πάνυ μὲν οὖν.

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καὶ μέντοι, ὦ Τυχιάδη, αἱ μὲν ἄλλαι τέχναι; δοκοῦσί μοι ταύτης ἐπιθυμεῖν, αὕτη δὲ οὐδεμιᾶς ἑτέρας.

- -Τυχιάδης -

τί δέ, οὐχ οἱ τὰ ἀλλότρια λαμβάνοντες ἀδικεῖν σοι δοκοῦσι;

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πῶς γὰρ οὔ;

- -Τυχιάδης -

πῶς οὖν ὁ παράσιτος τὰ ἀλλότρια λαμβάνων οὐκ ἀδικεῖ μόνος; .

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οὐκ ἔχω λέγειν. καὶ μὴν τῶν ἄλλων τεχνῶν αἱ ἀρχαὶ φαῦλαί τινες καὶ εὐτελεῖς εἰσι, τῆς δὲ παρασιτικῆς ἀρχὴ πάνυ γενναία τις· τὸ γὰρ θρυλούμενον τοῦτο τῆς φιλίας ὄνομα οὐκ ἂν ἄλλο τι εὕροις ἢ ἀρχὴν παρασιτικῆς.

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πῶς λέγεις;

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ὅτι οὐδεὶς ἐχθρὸν ἢ ἀγνῶτα ἄνθρωπον ἀλλʼ οὐδὲ συνήθη μετρίως ἐπὶ δεῖπνον καλεῖ, ἀλλὰ δεῖ πρότερον οἶμαι τοῦτον γενέσθαι φίλον, ἵνα κοινωνήσῃ σπονδῶν καὶ τραπέζης καὶ τῶν τῆς τέχνης ταύτης μυστηρίων. ἐγὼ γοῦν πολλάκις ἤκουσά τινων λεγόντων, ποταπὸς δὲ οὗτος φίλος ὅστις οὔτε βέβρωκεν οὔτε πέπωκεν μεθʼ ἡμῶν, δῆλον ὅτι τὸν συμπίνοντα καὶ συνεσθίοντα μόνον πιστὸν φίλον ἡγουμένων.
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ὅτι γε μὴν ἡ βασιλικωτάτη τῶν τεχνῶν ἔστιν αὕτη, μάθοις ἂν καὶ ἐκ τοῦδε οὐχ ἥκιστα· τὰς μὲν γὰρ λοιπὰς τέχνας οὐ μόνον κακοπαθοῦντες καὶ ἱδροῦντες, ἀλλὰ νὴ Δία καθήμενοι καὶ ἑστῶτες ἐργάζονται ὥσπερ ἀμέλει δοῦλοι τῶν τεχνῶν, ὁ δὲ παράσιτος μεταχειρίζεται τὴν αὑτοῦ τέχνην ὡς βασιλεὺς κατακείμενος.
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ἐκεῖνα μὲν γὰρ τί δεῖ λέγειν περὶ τῆς εὐδαιμονίας αὐτοῦ, ὅτι δὴ μόνος κατὰ τὸν σοφὸν Ὅμηρον οὔτε φυτεύει χερσὶ φυτὸν οὔτε ἀροῖ, ἀλλὰ τὰ γʼ ἄσπαρτα καὶ ἀνήροτα πάντα νέμεται;
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καὶ μὴν ῥήτορά τε καὶ γεωμέτρην καὶ χαλκέα οὐδὲν κωλύει τὴν ἑαυτοῦ τέχνην ἐργάζεσθαι ἐάν τε· πονηρὸς ἐάν τε καὶ μωρὸς ᾖ, παρασιτεῖν δὲ οὐδεὶς δύναται ἢ μωρὸς ὢν ἢ πονηρός.

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παπαί, οἷον χρῆμα ἀποφαίνῃ τὴν παρασιτικήν· ὥστε καὶ αὐτὸς ἤδη βούλεσθαι δοκῶ μοι παράσιτος εἶναι ἀντὶ τούτου ὅς εἰμι.

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ὡς μὲν τοίνυν κοινῇ πασῶν διαφέρει, δεδεῖχθαί μοι δοκῶ. φέρε δὴ ὡς καὶ κατʼ ἰδίαν ἑκάστης διαφέρει σκοπῶμεν. τὸ μὲν δὴ ταῖς βαναύσοις τέχναις παραβάλλειν αὐτὴν ἀνόητόν ἐστιν, καὶ μᾶλλόν πως καθαιροῦντος τὸ ἀξίωμα τῆς τέχνης. ὅτι γε μὴν τῶν καλλίστων καὶ μεγίστων τεχνῶν διαφέρει δεικτέον. ὡμολόγηται δὴ πρὸς πάντων τήν τε ῥητορικὴν καὶ τὴν φιλοσοφίαν, ἃς διὰ γενναιότητα καὶ ἐπιστήμας ἀποφαίνονταί τινες, ἐπειδὰν καὶ τούτων ἀποδείξαιμι τὴν παρασιτικὴν πολὺ κρατοῦσαν, δῆλον ὅτι τῶν ἄλλων τεχνῶν δόξει προφερεστάτη καθάπερ ἡ Ναυσικάα τῶν θεραπαινίδων.
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κοινῇ μὲν οὖν ἀμφοῖν διαφέρει καὶ τῆς ῥητορικῆς καὶ τῆς φιλοσοφίας, πρῶτον κατὰ τὴν ὑπόστασιν· ἡ μὲν γὰρ ὑφέστηκεν, αἱ δὲ οὔ. οὔτε γὰρ τὴν ῥητορικὴν ἕν τι καὶ τὸ αὐτὸ νομίζομεν, ἀλλʼ οἱ μὲν τέχνην, οἱ δὲ τοὐναντίον ἀτεχνίαν, ἄλλοι δὲ κακοτεχνίαν, ἄλλοι δὲ ἄλλο τι. ὁμοίως δὲ καὶ τὴν φιλοσοφίαν οὐ κατὰ τὰ αὐτὰ καὶ ὡσαύτως ἔχουσαν, ἑτέρως μὲν γὰρ Ἐπικούρῳ δοκεῖ τὰ πράγματα ἔχειν, ἑτέρως δὲ τοῖς ἀπὸ τῆς Στοᾶς, ἑτέρως δὲ τοῖς ἀπὸ τῆς Ἀκαδημίας, ἑτέρως δὲ τοῖς ἀπὸ τοῦ Περιπάτου, καὶ ἁπλῶς ἄλλος ἄλλην ἀξιοῖ τὴν φιλοσοφίαν εἶναι· καὶ μέχρι γε νῦν οὔτε οἱ αὐτοὶ γνώμης κρατοῦσιν οὔτε αὐτῶν ἡ τέχνη μία φαίνεται. ἐξ ὧν δῆλον ὅ τι τεκμαίρεσθαι καταλείπεται. ἀρχὴν γάρ φημι μηδὲ εἶναι τέχνην ἧς οὐκ ἔστιν ὑπόστασις. ἐπεὶ τί δὴ ποτε ἀριθμητικὴ μὲν μία ἐστὶ καὶ ἡ αὐτὴ καὶ δὶς δύο παρά τε ἡμῖν καὶ παρὰ Πέρσαις τέσσαρά ἐστιν καὶ συμφωνεῖ ταῦτα καὶ παρὰ Ἕλλησι καὶ βαρβάροις, φιλοσοφίας δὲ πολλὰς καὶ διαφόρους ὁρῶμεν καὶ οὔτε τὰς ἀρχὰς οὔτε τά τέλη σύμφωνα πασῶν;

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ἀληθῆ λέγεις· μίαν μὲν γὰρ τὴν φιλοσοφίαν εἶναι λέγουσιν, αὐτοὶ δὲ αὐτὴν ποιοῦσι πολλάς.

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καὶ μὴν καὶ τὰς μὲν ἄλλας τέχνας, εἰ καί τι κατὰ ταύτας ἀσύμφωνον εἴη, κἂν παρέλθοι τις συγγνώμης ἀξιώσας, ἐπεὶ μέσαι τε δοκοῦσι καὶ αἱ καταλήψεις αὐτῶν οὐκ εἰσὶν ἀμετάπτωτοι φιλοσοφίαν δὲ τίς ἂν καὶ ἀνάσχοιτο μὴ μίαν εἶναι καὶ μηδὲ σύμφωνον αὐτὴν ἑαυτῇ μᾶλλον τῶν ὀργάνων; μία μὲν οὖν οὐκ ἔστι φιλοσοφία, ἐπειδὴ ὁρῶ καὶ ἄπειρον οὖσαν πολλαὶ δὲ οὐ δύνανται εἶναι, ἐπειδήπερ ἡ σοφία μία.
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ὁμοίως δὲ καὶ περὶ τῆς ὑποστάσεως τῆς ῥητορικῆς ταὐτὰ φαίη τις ἂν τὸ γὰρ περὶ ἑνὸς προκειμένου ταὐτὰ μὴ λέγειν ἅπαντας, ἀλλὰ μάχην εἶναι φορᾶς ἀντιδόξου, ἀπόδειξις μεγίστη τοῦ μηδὲ ἀρχὴν εἶναι τοῦτο οὗ μία κατάληψις οὐκ ἔστιν τὸ γὰρ ζητεῖν τό, τί μᾶλλον αὐτό ἐστιν, καὶ τὸ μηδέποτε ὁμολογεῖν ἓν εἶναι, τοῦτο αὐτὴν ἀναιρεῖ τοῦ ζητουμένου τὴν οὐσίαν.
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ἡ μέντοι παρασιτικὴ οὐχ οὕτως ἔχει, ἀλλὰ καὶ ἐν Ἕλλησι καὶ βαρβάροις μία ἐστὶν καὶ κατὰ ταὐτὰ καὶ ὡσαύτως, καὶ οὐκ ἂν εἴποι τις ἄλλως μὲν τούσδε, ἑτέρως δὲ τούσδε παρασιτεῖν, οὐδέ εἰσιν ὡς ἔοικεν ἐν παρασίτοις τινες οἷον Στωϊκοὶ ἢ Ἐπικούρειοι δόγματα ἔχοντες διάφορα, ἀλλὰ πᾶσι πρὸς ἅπαντας ὁμολογία τίς ἐστιν καὶ συμφωνία τῶν ἔργων καὶ τοῦ τέλους. ὥστε ἔμοιγε δοκεῖ ἡ παρασιτικὴ κινδυνεύειν κατά γε τοῦτο καὶ σοφία εἶναι.

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πάνυ μοι δοκεῖς ἱκανῶς ταῦτα εἰρηκέναι. ὡς δὲ καὶ τὰ ἄλλα χείρων ἐστὶν ἡ φιλοσοφία τῆς σῆς τέχνης, πῶς ἀποδεικνύεις;

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οὐκοῦν ἀνάγκη πρῶτον εἰπεῖν ὅτι φιλοσοφίας μὲν οὐδέποτε ἠράσθη παράσιτος, παρασιτικῆς δὲ πάμπολλοι ἐπιθυμήσαντες μνημονεύονται φιλόσοφοι, καὶ μέχρι γε νῦν ἐρῶσιν.

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καὶ τίνας ἂν ἔχοις εἰπεῖν φιλοσόφους παρασιτεῖν σπουδάσαντας;

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οὕστινας μέντοι, ὦ Τυχιάδη; οὓς καὶ σὺ γιγνώσκων ὑποκρίνῃ ἀγνοεῖν κἀμὲ κατασοφίζῃ ὥς τινος αὐτοῖς αἰσχύνης ἐντεῦθεν γιγνομένης, οὐχὶ τιμῆς.

- -Τυχιάδης -

οὐ μὰ τὸν Δία, ὦ Σίμων, ἀλλὰ καὶ σφόδρα ἀπορῶ οὕστινας καὶ εὕροις εἰπεῖν.

- -Σίμων -

ὦ γενναῖε, σύ μοι δοκεῖς ἀνήκοος εἶναι καὶ τῶν ἀναγραψάντων τοὺς ἐκείνων βίους, ἐπεὶ πάντως ἂν καὶ ἐπιγνῶναι οὕστινας λέγω δύναιο.

- -Τυχιάδης -

καὶ μέντοι νὴ τὸν Ἡρακλέα ποθῶ δὴ ἀκούειν τίνες εἰσίν.

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ἐγώ σοι καταλέξω αὐτοὺς ὄντας οὐχὶ τοὺς φαύλους, ἀλλʼ ὡς ἐγὼ δοκῶ, τοὺς ἀρίστους καὶ οὓς ἥκιστα σὺ οἴει.

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ἐγώ σοι καταλέξω αὐτοὺς ὄντας οὐχὶ τοὺς φαύλους, ἀλλʼ ὡς ἐγὼ δοκῶ, τοὺς ἀρίστους καὶ οὓς ἥκιστα σὺ οἴει. Αἰσχίνης μέντοι ὁ Σωκρατικός, οὗτος ὁ τοὺς μακροὺς καὶ ἀστείους διαλόγους γράψας, ἧκέν ποτε εἰς Σικελίαν κομίζων αὐτούς, εἴ πως δύναιτο διʼ αὐτῶν γνωσθῆναι Διονυσίῳ τῷ τυράννῳ, καὶ τὸν Μιλτιάδην ἀναγνοὺς καὶ δόξας εὐδοκιμηκέναι λοιπὸν ἐκάθητο ἐν Σικελίᾳ παρασιτῶν Διονυσίῳ καὶ ταῖς Σωκράτους διατριβαῖς ἐρρῶσθαι φράσας.

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τί δέ, καὶ Ἀρίστιππος ὁ Κυρηναῖος οὐχὶ τῶν δοκίμων φαίνεταί σοι φιλοσόφων;

- -Τυχιάδης -

καὶ πάνυ.

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+ +Σίμων +

φανεῖται δὲ οὕτως· ὁ γὰρ σοφὸς Ὅμηρος τὸν τοῦ παρασίτου βίον θαυμάζων ὡς ἄρα μακάριος καὶ ζηλωτὸς εἴη μόνος, οὕτω φησίν·οὕτω φησίν Fritzsche: not in MSS. + + +οὐ γὰρ ἔγωγέ τί φημι τέλος χαριέστερον εἶναι, + + +ἢ ὅτʼ ἂν εὐφροσύνη μὲν ἔχῃ κάτα δῆμον ἅπαντα, + + +δαιτυμόνες δʼ ἀνὰ δώματʼ ἀκουάζωνται ἀοιδοῦ + + +ἥμενοι ἑξείης,δαιτυμόνες—ἑξείης not in MSS.: supplied by Cobet. παρὰ δὲ πλήθωσι τράπεζαι + + +σίτου καὶ κρειῶν, μέθυ δʼ ἐκ κρητῆρος ἀφύσσων + + +οἰνοχόος φορέῃσι καὶ ἐγχείῃ δεπάεσσι. + + καὶ ὡς οὐχ ἱκανῶς ταῦτα θαυμάζων μᾶλλον τὴν αὑτοῦ γνώμην ποιεῖ φανερωτέραν εὖ λέγων· τοῦτό τί μοι κάλλιστον ἐνὶ φρεσὶν εἴδεται εἶναι, οὐχ ἕτερόν τι, ἐξ ὧν φησιν, ἢ τὸ παρασιτεῖν εὔδαιμον νομίζων. καὶ μὴν οὐδὲ τῷ τυχόντι ἀνδρὶ περιτέθεικε τούτους τοὺς λόγους, ἀλλὰ τῷ σοφωτάτῳ τῶν ὅλων. καίτοι γε εἴπερ ἐβούλετο Ὀδυσσεὺς τὸ κατὰ τοὺς Στωϊκοὺς ἐπαινεῖν τέλος, ἐδύνατο ταυτὶ λέγειν ὅτε τὸν Φιλοκτήτην ἀνήγαγεν ἐκ τῆς Λήμνου, ὅτε τὸ Ἴλιον ἐξεπόρθησεν, ὅτε τοὺς Ἕλληνας φεύγοντας κατέσχεν, ὅτε εἰς Τροίαν εἰσῆλθεν ἑαυτὸν μαστιγώσας καὶ κακὰ καὶ Στωϊκὰ ῥάκη ἐνδύς· ἀλλὰ τότε οὐκ εἶπε τοῦτο τέλος χαριέστερον. ἀλλὰ μὴν καὶ ἐν τῷ τῶν Ἐπικουρείων βίῳ γενόμενος αὖθις παρὰ τῇ Καλυψοῖ, ὅτε αὐτῷ ὑπῆρχεν ἐν ἀργίᾳ τε βιοτεύειν καὶ τρυφᾶν καὶ βινεῖν τὴν Ἄτλαντος θυγατέρα καὶ κινεῖν πάσας τὰς λείας κινήσεις, οὐδὲ τότεοὐδὲ τότε vulg.: οὐδέποτε MSS. εἶπε τοῦτο τὸ τέλος χαριέστερον, ἀλλὰ τὸν τῶν παρασίτων βίον. ἐκαλοῦντο δὲ δαιτυμόνες οἱ παράσιτοι τότε. πῶς οὖν λέγει; πάλιν γὰρ ἄξιον ἀναμνησθῆναι τῶν ἐπῶν· οὐδὲν γὰρ οἷον ἀκούειν αὐτῶν πολλάκιςΤext anonymous friend of Cobet's: οἷόν τε ἀκούειν αὐτῶν μὴ πολλάκις MSS. λεγομένων· δαιτυμόνες καθήμενοι ἑξείης· καί· +παρὰ δὲ πλήθωσι τράπεζαι + +σίτου καὶ κρειῶν. +
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ὅ γε μὴν Ἐπίκουρος σφόδρα ἀναισχύντως ὑφελόμενος τὸ τῆς παρασιτικῆς τέλος τῆς καθʼ αὑτὸν εὐδαιμονίας τέλος αὐτὸ ποιεῖ. καὶ ὅτι κλοπὴ τὸ πρᾶγμά ἐστιν καὶ οὐδὲν Ἐπικούρῳ μέλει τὸ ἡδύ, ἀλλὰ τῷ παρασίτῳ, οὕτω μάθοις ἄν. ἔγωγε ἡγοῦμαι τὸ ἡδὺ πρῶτον μὲν τὸ τῆς σαρκὸς ἀόχλητον, ἔπειτα τὸ μὴ θορύβου καὶ ταραχῆς τὴν ψυχὴν ἐμπεπλῆσθαι. τούτων τοίνυν ὁ μὲν παράσιτος ἑκατέρων τυγχάνει, ὁ δὲ Ἐπίκουρος οὐδὲ θατέρου· ὁ γὰρ ζητῶν περὶ σχήματος γῆς καὶ κόσμων ἀπειρίας καὶ μεγέθους ἡλίου καὶ ἀποστημάτων καὶ πρώτων στοιχείων καὶ περὶ θεῶν, εἴτε εἰσὶν εἴτε οὐκ εἰσί, καὶ περὶ αὐτοῦ τοῦ τέλους ἀεὶ πολεμῶν καὶ διαφερόμενος πρός τινας οὐ μόνον ἐν ἀνθρωπίναις, ἀλλὰ καὶ ἐν κοσμικαῖς ἐστιν ὀχλήσεσιν. ὁ δὲ παράσιτος πάντα καλῶς ἔχειν οἰόμενος καὶ πεπιστευκὼς μὴ ἄλλως ταῦτα ἔχειν ἄμεινον ἢ ἔχει, μετὰ πολλῆς ἀδείας καὶ γαλήνης, οὐδενὸς αὐτῷ τοιούτου παρενοχλοῦντος, ἐσθίει καὶ κοιμᾶται ὕπτιος ἀφεικὼς τοὺς πόδας καὶ τὰς χεῖρας ὥσπερ Ὀδυσσεὺς τῆς Σχερίαςτῆς Σχερίας du Soul: τῆς σχεδίας MSS. ἀποπλέων οἴκαδε.
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καὶ μὴν οὐχὶ κατὰ ταῦτα μόνον οὐδὲν προσήκει τὸ ἡδὺ τῷ Ἐπικούρῳ, ἀλλὰ καὶ κατʼ ἐκεῖνα· ὁ γὰρ Ἐπίκουρος οὗτος, ὅστις ποτέ ἐστιν ὁ σοφός, ἤτοι φαγεῖν ἔχει ἢ οὔ· εἰ μὲν οὐκ ἔχει, οὐχ ὅπως ἡδέως ζήσεται,ζήσεται Cobet: οὐ ζήσεται MSS. ἀλλʼ οὐδὲ ζήσεται· εἰ δὲ ἔχει, εἴτε παρʼ ἑαυτοῦ εἴτε παρʼ ἄλλου· εἰ μὲν οὖν παρʼ ἄλλου τὸ φαγεῖν ἔχοι, παράσιτός ἐστι καὶ οὐχ ὃςὃς vulg.: ὡς MSS. λέγει· εἰ δὲ παρʼ ἑαυτοῦ, οὐχ ἡδέως ζήσεται.

+ +Τυχιάδης +

πῶς οὐχ ἡδέως;

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εἰ γὰρ ἔχοι τὸ φαγεῖν παρʼ ἑαυτοῦ, πολλά τοι, ὦ Τυχιάδη, τὰ ἀηδέατὰ ἀηδέα Harmon not in MSS. τῷ τοιούτῳ βίῳ παρακολουθεῖν ἀνάγκη· καὶ ἄθρει πόσα. δεῖ τὸν μέλλοντα βιώσεσθαι καθʼ ἡδονὴν τὰς ἐγγιγνομένας ὀρέξεις ἁπάσας ἀναπληροῦν. ἢ τί φής;

+ +Τυχιάδης +

κἀμοὶ δοκεῖ.

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οὐκοῦν τῷ μὲν συχνὰ κεκτημένῳ ἴσως τοῦτο παρέχει, τῷ δὲ ὀλίγα καὶ μηδὲν οὐκέτι· ὥστε πένης οὐκ ἂν σοφὸς γένοιτο οὐδὲ ἐφίκοιτο τοῦ τέλους, λέγω δὴ τοῦ ἡδέος. ἀλλʼ οὐδὲ μὴν ὁ πλούσιος, ὁ παρὰ τῆς οὐσίας ἀφθόνως ταῖς ἐπιθυμίαις χορηγῶν, δυνήσεται τοῦδε ἐφικέσθαι. τί δή ποτε; ὅτι πᾶσα ἀνάγκη τὸν ἀναλίσκοντα τὰ ἑαυτοῦ πολλαῖς περιπίπτειν ἀηδίαις, τοῦτο μὲν τῷ μαγείρῳ κακῶς σκευάσαντι τὸ ὄψον μαχόμενον ἢ εἰ μὴ μάχοιτο φαῦλα παρὰ τοῦτο ἐσθίοντα τὰ ὄψα καὶ τοῦ ἡδέος ὑστεροῦντα,ὑστεροῦντα Seager: ὑστερεῖν MSS. τοῦτο δὲ τῷ οἰκονομοῦντι τὰ κατὰ τὴν οἰκίαν, εἰ μὴ καλῶς οἰκονομοίη, μαχόμενον. ἢ οὐχ οὕτως;

+ +Τυχιάδης +

νὴ Δία, κἀμοὶ δοκεῖ.

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τῷ μὲν οὖν Ἐπικούρῳ πάντα συμβαίνειν εἰκός, ὥστε οὐδέποτε τεύξεται τοῦ τέλους· τῷ δὲ παρασίτῳ οὔτε μάγειρός ἐστιν ᾧ χαλεπήναι, οὔτε ἀγρὸς οὔτε οἶκοςοἷκος Harmon: οἰκονόμος MSS. Cf. 53. οὔτε ἀργύρια, ὑπὲρ ὧν ἀπολλυμένων ἀχθεσθείη, ὥστε καὶ φάγοι καὶ πίοι μόνος οὗτος ὑπὸ μηδενός, ὧν ἐκείνους ἀνάγκη, ἐνοχλούμενος.

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ἀλλʼ ὅτι μὲν τέχνη ἐστὶν ἡ παρασιτική, κἀκ τούτων καὶ τῶν ἄλλων ἱκανῶς δέδεικται. λοιπὸν ὅτι καὶ ἀρίστη δεικτέον, καὶ τοῦτο οὐχ ἁπλῶς, ἀλλὰ πρῶτον μέν, ὅτι κοινῇ πασῶν διαφέρει τῶν τεχνῶν, εἶτα ὅτι καὶ ἰδίᾳ ἑκάστης.

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κοινῇ μὲν οὖν ἁπασῶν οὕτω διαφέρει· πάσης γὰρ τέχνης ἀνάγκη προάγειν μάθησιν πόνον φόβον πληγάς, ἅπερ οὐκ ἔστιν ὅστις οὐκ ἂν ἀπεύξαιτο· ταύτην δὲ τὴν τέχνην, ὡς ἔοικεν, μόνην ἔξεστι μαθεῖν ἄνευ πόνου. τίς γὰρ ἀπὸ δείπνου ποτὲ ἀπῆλθεν κλαίων, ὥσπερ τινὰς ἐκ τῶν διδασκάλων ὁρῶμεν, τίς δʼ ἐπὶ δεῖπνον ἀπιὼν ὤφθη σκυθρωπός, ὥσπερ οἱ εἰς διδασκαλεῖα φοιτῶντες; καὶ μὴν ὁ μὲν παράσιτος ἑκὼν αὐτὸς ἐπὶ δεῖπνον ἔρχεται μάλα ἐπιθυμῶν τῆς τέχνης, οἱ δὲ τὰς ἄλλας τέχνας μανθάνοντες μισοῦσιν αὐτάς, ὥστε ἔνιοι διʼ αὐτὰς ἀποδιδράσκουσι.

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τί δέ, οὐ κἀκεῖνο ἐννοῆσαί σε δεῖ, ὅτι καὶ τοὺς ἐν ἐκείναις ταῖς τέχναις προκόπτοντας οἱ πατέρες καὶ μητέρες τούτοις τιμῶσι μάλιστα, οἷς καθʼ ἡμέραν καὶ τὸν παράσιτον, καλῶς νὴ Δία ἔγραψεν ὁ παῖς, λέγοντες, δότε αὐτῷ φαγεῖν οὐκ ἔγραψεν ὀρθῶς, μὴ δότε; οὕτω τὸ πρᾶγμα καὶ ἔντιμον καὶ ἐν τιμωρίᾳ μέγα φαίνεται.
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καὶκαὶ vulg.: αἱ MSS. μὴν αἱ ἄλλαι τέχναι τὸ τέλοςτέλος Fritzsche: not in MSS. ὕστερον τοῦτο ἔχουσι, μετὰ τὸ μαθεῖν καὶ τοὺς καρποὺς ἡδέως ἀπολαμβάνουσαι·ἀπολαμβάνουσαι Harmon: ἀπολαμβάνουσι MSS. πολλὴ γὰρ καὶ ὄρθιος οἶμος ἐς αὐτάς·αὐτάς vulg.: αὐτὴν MSS. ἡ δὲ παρασιτικὴ μόνη τῶν ἄλλων εὐθὺς ἀπολαύει τῆς τέχνης ἐν αὐτῷ τῷ μανθάνειν, καὶ ἅμα τε ἄρχεται καὶ ἐν τῷ τέλει ἐστίν.

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καὶ μέντοι τῶν ἄλλων τεχνῶν οὐ τινές, ἀλλὰ πᾶσαι ἐπὶ μόνην τὴν τροφὴν γεγόνασιν, ὁ δὲ παράσιτος εὐθὺς ἔχει τὴν τροφὴν ἅμα τῷ ἄρξασθαι τῆς τέχνης. ἢ οὐκ ἐννοεῖς ὅτι ὁ μὲν γεωργὸς γεωργεῖ οὐ τοῦ γεωργεῖν ἕνεκα καὶ ὁ τέκτων τεκταίνεται οὐχὶ τοῦ τεκταίνεσθαι ἕνεκα, ὁ δὲ παράσιτος οὐχ ἕτερον μέν τι διώκει, ἀλλὰ τὸ αὐτὸ καὶ ἔργον μὲν ἐστὶν αὐτοῦ καὶ οὗ ἕνεκα γίγνεται;
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καὶ μὴν ἐκεῖνά γε οὐδείς ἐστιν ὅστις οὐκ ἐπίσταται, ὅτι οἱ μὲν τὰς λοιπὰς τέχνας ἐργαζόμενοι τὸν μὲν ἄλλον χρόνον ταλαιπωροῦσι, μίαν δὲ ἢ δύο μόνας τοῦ μηνὸς ἡμέρας ἱερὰς ἄγουσι,ἄγουσι MSS. add. καὶ αἱ πόλεις δὲ τὰς μὲν δι’  ἔτουες, τὰς δὲ ἐμμήνουε ἑορτὰς διατελοῦσι, excised by Harmon as a comment. Νote also διατελοῦσι or τελοῦσι, or ἐπιτελοῦσι. καὶ εὐφραίνεσθαι λέγονται τότε· ὁ δὲ παράσιτος τοῦ μηνὸς τὰς τριάκονθʼ ἡμέρας ἱερὰς ἄγει· πᾶσαι γὰρ αὐτῷ δοκοῦσιν εἶναι τῶν θεῶν.
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ἔτι οἱ μὲν βουλόμενοι τὰς ἄλλας τέχνας κατορθοῦν ὀλιγοσιτίαις καὶ ὀλιγοποσίαις χρῶνται καθάπερ οἱ νοσοῦντες, πολυποσίαις δὲ καὶ πολυσιτίαις οὐκ ἔστιν εὐφραινόμενον μανθάνειν.
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καὶ αἱ μὲν ἄλλαι τέχναι χωρὶς ὀργάνων οὐδαμῶς τῷ κεκτημένῳ ὑπηρετεῖν δύνανται· οὔτε γὰρ αὐλεῖν ἔνι χωρὶς αὐλῶν οὔτε ψάλλειν ἄνευ λύρας οὔτε ἱππεύειν ἄνευ ἵππου· αὕτη δὲ οὕτως ἐστὶν ἀγαθὴ καὶ οὐ βαρεῖα τῷ τεχνίτῃ, ὥστε ὑπάρχει καὶ μηδὲν ἔχοντι ὅπλον χρῆσθαι αὐτῇ.
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καὶ ὡς ἔοικεν ἄλλας τέχνας μανθάνομεν μισθὸν διδόντες, ταύτην δὲ λαμβάνοντες. ἔτι τῶν μὲν ἄλλων τεχνῶν εἰσι διδάσκαλοί τινες,
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τῆς δὲ παρασιτικῆς οὐδείς, ἀλλʼ ὥσπερ ἡ ποιητικὴ κατὰ Σωκράτη καὶ αὕτη τινὶ θείᾳ μοίρᾳ παραγίγνεται.
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κἀκεῖνο δὲ σκόπει, ὅτι τὰς μὲν ἄλλας τέχνας ὁδεύοντες ἢ πλέοντες οὐ δυνάμεθα διαπράττεσθαι, ταύτῃταύτῃ vulg.: αὐτῇ MSS. δέ ἐστι χρῆσθαι καὶ ἐν ὁδῷ καὶ πλέοντι.

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πάνυ μὲν οὖν.

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καὶ μέντοι, ὦ Τυχιάδη, αἱ μὲν ἄλλαι τέχναι δοκοῦσί μοι ταύτης ἐπιθυμεῖν, αὕτη δὲ οὐδεμιᾶς ἑτέρας.

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τί δέ, οὐχ οἱ τὰ ἀλλότρια λαμβάνοντες ἀδικεῖν σοι δοκοῦσι;

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πῶς γὰρ οὔ;

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πῶς οὖν ὁ παράσιτος τὰ ἀλλότρια λαμβάνων οὐκ ἀδικεῖ μόνος;
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οὐκ ἔχω λέγειν. καὶ μὴν τῶν ἄλλων τεχνῶν αἱ ἀρχαὶ φαῦλαί τινες καὶ εὐτελεῖς εἰσι, τῆς δὲ παρασιτικῆς ἀρχὴ πάνυ γενναία τις· τὸ γὰρ θρυλούμενον τοῦτο τῆς φιλίας ὄνομα οὐκ ἂν ἄλλο τι εὕροις ἢ ἀρχὴν παρασιτικῆς.

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πῶς λέγεις;

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ὅτι οὐδεὶς ἐχθρὸν ἢ ἀγνῶτα ἄνθρωπον ἀλλʼ οὐδὲ συνήθη μετρίως ἐπὶ δεῖπνον καλεῖ, ἀλλὰ δεῖ πρότερον οἶμαι τοῦτον γενέσθαι φίλον, ἵνα κοινωνήσῃ σπονδῶν καὶ τραπέζης καὶ τῶν τῆς τέχνης ταύτης μυστηρίων. ἐγὼ γοῦν πολλάκις ἤκουσά τινων λεγόντων, ποταπὸς δὲ οὗτος φίλοςοὗτος φίλος Cobet: οὗτος ὁ φίλος MSS. ὅστις οὔτε βέβρωκεν οὔτε πέπωκεν μεθʼ ἡμῶν, δῆλον ὅτι τὸν συμπίνοντα καὶ συνεσθίοντα μόνον πιστὸν φίλον ἡγουμένων.
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ὅτι γε μὴν ἡ βασιλικωτάτη τῶν τεχνῶν ἔστιν αὕτη, μάθοις ἂν καὶ ἐκ τοῦδε οὐχ ἥκιστα· τὰς μὲν γὰρ λοιπὰς τέχνας οὐ μόνον κακοπαθοῦντες καὶ ἱδροῦντες, ἀλλὰ νὴ Δία καθήμενοι καὶ ἑστῶτες ἐργάζονται ὥσπερ ἀμέλει δοῦλοι τῶν τεχνῶν, ὁ δὲ παράσιτος μεταχειρίζεται τὴν αὑτοῦ τέχνην ὡς βασιλεὺς κατακείμενος.
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ἐκεῖνα μὲν γὰρ τί δεῖ λέγειν περὶ τῆς εὐδαιμονίας αὐτοῦ, ὅτι δὴ μόνος κατὰ τὸν σοφὸν Ὅμηρον οὔτε φυτεύει χερσὶ φυτὸν οὔτε ἀροῖ, ἀλλὰ τά γ'γ' Dirndorf: not in MSS. ἄσπαρτα καὶ ἀνήροτα πάντα νέμεται;
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καὶ μὴν ῥήτορά τε καὶ γεωμέτρην καὶ χαλκέα οὐδὲν κωλύει τὴν ἑαυτοῦ τέχνην ἐργάζεσθαι ἐάν τε πονηρὸς ἐάν τε καὶ μωρὸς ᾖ, παρασιτεῖν δὲ οὐδεὶς δύναται ἢ μωρὸς ὢν ἢ πονηρός.

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παπαί, οἷον χρῆμα ἀποφαίνῃ τὴν παρασιτικήν· ὥστε καὶ αὐτὸς ἤδη βούλεσθαι δοκῶ μοι παράσιτος εἶναι ἀντὶ τούτου ὅς εἰμι.

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ὡς μὲν τοίνυν κοινῇ πασῶνπασῶν Jacobitz: πάντων MSS. διαφέρει, δεδεῖχθαί μοι δοκῶ. φέρε δὴ ὡς καὶ κατʼ ἰδίαν ἑκάστης διαφέρει σκοπῶμεν. τὸ μὲν δὴ ταῖς βαναύσοις τέχναις παραβάλλειν αὐτὴν ἀνόητόν ἐστιν, καὶ μᾶλλόν πως καθαιροῦντος τὸ ἀξίωμα τῆς τέχνης. ὅτι γε μὴν τῶν καλλίστων καὶ μεγίστων τεχνῶν διαφέρει δεικτέον. ὡμολόγηται δὴ πρὸς πάντων τήν τε ῥητορικὴν καὶ τὴν φιλοσοφίαν, ἃς διὰ γενναιότητα καὶ ἐπιστήμας ἀποφαίνονταί τινες, ἐπειδὰν Lacuna Dindorf: ἐπειδὰν ἐπειδὰν γοῦν) also is corrupt. μεγίστας εἶναι, ὥστε εἰ gives the required sease. ἐπειδὰν καὶ τούτων ἀποδείξαιμι τὴν παρασιτικὴν πολὺ κρατοῦσαν, δῆλον ὅτιδῆλον ὅτι vulg.: σχολῇ δῆλον ὅτι MSS. τῶν ἄλλων τεχνῶν δόξει προφερεστάτη καθάπερ ἡ Ναυσικάα τῶν θεραπαινίδων.
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κοινῇ μὲν οὖν ἀμφοῖν διαφέρει καὶ τῆς ῥητορικῆς καὶ τῆς φιλοσοφίας, πρῶτον κατὰ τὴν ὑπόστασιν· ἡ μὲν γὰρ ὑφέστηκεν, αἱ δὲ οὔ. οὔτε γὰρ τὴν ῥητορικὴν ἕν τι καὶ τὸ αὐτὸ νομίζομεν, ἀλλʼ οἱ μὲν τέχνην, οἱ δὲ τοὐναντίον ἀτεχνίαν, ἄλλοι δὲ κακοτεχνίαν, ἄλλοι δὲ ἄλλο τι. ὁμοίως δὲ καὶ τὴν φιλοσοφίαν οὐοὐ Cobet, Ψ (?): not in other MSS. κατὰ τὰ αὐτὰ καὶ ὡσαύτως ἔχουσαν, ἑτέρως μὲν γὰρ Ἐπικούρῳ δοκεῖ τὰ πράγματα ἔχειν, ἑτέρως δὲ τοῖς ἀπὸ τῆς Στοᾶς, ἑτέρως δὲ τοῖς ἀπὸ τῆς Ἀκαδημίας, ἑτέρως δὲ τοῖς ἀπὸ τοῦ Περιπάτου, καὶ ἁπλῶς ἄλλος ἄλλην ἀξιοῖ τὴν φιλοσοφίαν εἶναι· καὶ μέχρι γε νῦν οὔτε οἱ αὐτοὶ γνώμης κρατοῦσιν οὔτε αὐτῶν ἡ τέχνη μία φαίνεται. ἐξ ὧν δῆλον ὅ τι τεκμαίρεσθαι καταλείπεται. ἀρχὴν γάρ φημι μηδὲμηδὲ vulg. μήτε MSS. εἶναι τέχνην ἧς οὐκ ἔστιν ὑπόστασις. ἐπεὶ τί δή ποτε ἀριθμητικὴ μὲν μία ἐστὶ καὶ ἡ αὐτὴκαὶ ἡ αὐτὴ vulg.: καὶ αὐτὴ MSS. καὶ δὶς δύο παρά τετε vulg. γε MSS. ἡμῖν καὶ παρὰ Πέρσαις τέσσαρά ἐστιν καὶ συμφωνεῖ ταῦτα καὶ παρὰ Ἕλλησι καὶ βαρβάροις, φιλοσοφίας δὲ πολλὰς καὶ διαφόρους ὁρῶμεν καὶ οὔτε τὰς ἀρχὰς οὔτε τὰ τέλη σύμφωνα πασῶν;

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ἀληθῆ λέγεις· μίαν μὲν γὰρ τὴν φιλοσοφίαν εἶναι λέγουσιν, αὐτοὶ δὲ αὐτὴναὐτὴν Cobet's anonymous friend: αὐτὰς MSS. ποιοῦσι πολλάς.

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καὶ μὴν καὶ τὰς μὲν ἄλλας τέχνας, εἰ καί τι κατὰ ταύτας ἀσύμφωνον εἴη, κἂν παρέλθοι τις συγγνώμης ἀξιώσας, ἐπεὶ μέσαι τε δοκοῦσι καὶ αἱ καταλήψεις αὐτῶν οὐκ εἰσὶν ἀμετάπτωτοι.δὲ αὐτὴν MSS. (except Ω) add: προσδεκτέος ἂν εἴη. φιλοσοφίαν δὲ τίς ἂν καὶἂν καὶ vulg.: ἀναγκαῖαν MSS. ἀνάσχοιτο μὴ μίαν εἶναι καὶ μηδὲ σύμφωνον αὐτὴν ἑαυτῇ μᾶλλον τῶν ὀργάνων; μία μὲν οὖν οὐκ ἔστι φιλοσοφία, ἐπειδὴ ὁρῶ καὶ ἄπειρον οὖσαν· πολλαὶ δὲ οὐ δύνανται εἶναι, ἐπειδήπερ ἡ σοφίασοφία Cobet's friend : φιλοσοφία MSS. μία.
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ὁμοίως δὲ καὶ περὶ τῆς ὑποστάσεως τῆς ῥητορικῆς ταὐτὰ φαίη τις ἄν· τὸ γὰρ περὶ ἑνὸς προκειμένου ταὐτὰ μὴ λέγειν ἅπαντας, ἀλλὰ μάχην εἶναι φορᾶς ἀντιδόξου, ἀπόδειξις μεγίστη τοῦ μηδὲ ἀρχὴν εἶναι τοῦτο οὗ μία κατάληψις οὐκ ἔστιν· τὸ γὰρ ζητεῖν τό, τί μᾶλλον αὐτόαὑτό Halm : αὐτῶν ΜΕΝ. ἐστιν, καὶ τὸ μηδέποτε ὁμολογεῖν ἓνἓν Fritzsche: ἂν Γ1Ω, μίαν Γ3, other MSS. εἶναι, τοῦτο αὐτὴν ἀναιρεῖ τοῦ ζητουμένου τὴν οὐσίαν.
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ἡ μέντοι παρασιτικὴ οὐχ οὕτως ἔχει, ἀλλὰ καὶ ἐν Ἕλλησι καὶ βαρβάροις μία ἐστὶν καὶ κατὰ ταὐτὰ καὶ ὡσαύτως, καὶ οὐκ ἂν εἴποι τις ἄλλως μὲν τούσδε, ἑτέρως δὲ τούσδε παρασιτεῖν, οὐδέ εἰσιν ὡς ἔοικεν ἐν παρασίτοιςἐν παρασίτοις Harmon: παρασίτοις MSS. Cf. Gullus 27 fin. ἐν ἐκείνοις. τινες οἷον Στωϊκοὶ ἢ Ἐπικούρειοι δόγματα ἔχοντες διάφορα, ἀλλὰ πᾶσι πρὸς ἅπαντας ὁμολογία τίς ἐστιν καὶ συμφωνία τῶν ἔργων καὶ τοῦ τέλους. ὥστε ἔμοιγε δοκεῖ ἡ παρασιτικὴ κινδυνεύειν κατά γε τοῦτο καὶ σοφία εἶναι.

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πάνυ μοι δοκεῖς ἱκανῶς ταῦτα εἰρηκέναι. ὡς δὲ καὶ τὰ ἄλλα χείρων ἐστὶν ἡ φιλοσοφία τῆς σῆς τέχνης, πῶς ἀποδεικνύεις;

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οὐκοῦν ἀνάγκη πρῶτον εἰπεῖν ὅτι φιλοσοφίας μὲν οὐδέποτε ἠράσθη παράσιτος, παρασιτικῆς δὲ πάμπολλοι ἐπιθυμήσαντες μνημονεύονται φιλόσοφοι, καὶ μέχρι γε νῦν ἐρῶσιν.

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καὶ τίνας ἂν ἔχοις εἰπεῖν φιλοσόφους παρασιτεῖν σπουδάσαντας;

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οὕστινας μέντοι, ὦ Τυχιάδη; οὓς καὶ σὺ γιγνώσκων ὑποκρίνῃ ἀγνοεῖν κἀμὲ κατασοφίζῃ ὥςκἀμὲ κατασοφίζῃ ὡς Fritzsche: κἀμὲ κατὰ Γ1Ω, κἀμὲ ὡς Γ2, other MSS. τινος αὐτοῖς αἰσχύνης ἐντεῦθεν γιγνομένης, οὐχὶ τιμῆς.

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οὐ μὰ τὸν Δία, ὦ Σίμων, ἀλλὰ καὶ σφόδρα ἀπορῶ οὕστινας καὶ εὕροις εἰπεῖν.

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ὦ γενναῖε, σύ μοι δοκεῖς ἀνήκοος εἶναι καὶ τῶν ἀναγραψάντων τοὺς ἐκείνων βίους, ἐπεὶ πάντως ἂν καὶ ἐπιγνῶναι οὕστινας λέγω δύναιο.

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καὶ μέντοι νὴ τὸν Ἡρακλέα ποθῶ δὴ ἀκούειν τίνες εἰσίν.

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ἐγώ σοι καταλέξω αὐτοὺς ὄντας οὐχὶ τοὺς φαύλους, ἀλλʼ ὡςὡς Gesner: ὧν MSS. ἐγὼ δοκῶ, τοὺς ἀρίστους καὶ οὓς ἥκιστα σὺ οἴει. Αἰσχίνης μέντοι ὁ Σωκρατικός, οὗτος ὁ τοὺς μακροὺς καὶ ἀστείους διαλόγους γράψας, ἧκέν ποτε εἰς Σικελίαν κομίζων αὐτούς, εἴ πωςεἴ πως Dindorf: ὅπως MSS. δύναιτο διʼ αὐτῶν γνωσθῆναι Διονυσίῳ τῷ τυράννῳ, καὶ τὸν Μιλτιάδην ἀναγνοὺς καὶ δόξας εὐδοκιμηκέναι λοιπὸν ἐκάθητο ἐν Σικελίᾳ παρασιτῶν Διονυσίῳ καὶ ταῖς Σωκράτους διατριβαῖς ἐρρῶσθαι φράσας.

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τί δέ, καὶ Ἀρίστιππος ὁ Κυρηναῖος οὐχὶ τῶν δοκίμων φαίνεταί σοι φιλοσόφων;

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καὶ πάνυ.

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καὶ οὗτος μέντοι κατὰ τὸν αὐτὸν χρόνον διέτριβεν ἐν Συρακούσαις παρασιτῶν Διονυσίῳ. πάντων γοῦν ἀμέλει τῶν παρασίτων αὐτὸς ηὐδοκίμει παρʼ αὐτῷ· καὶ γὰρ ἦν πλέον τι τῶν ἄλλων πρὸς τὴν τέχνην εὐφυής, ὥστε τοὺς ὀψοποιοὺς ὁσημέραι ἔπεμπεν παρὰ τοῦτον ὁ Διονύσιος ὥς τι παρʼ αὐτοῦ μαθησομένους.

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οὗτος μέντοι δοκεῖ καὶ κοσμῆσαι τὴν τέχνην ἀξίως.
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ὁ δὲ Πλάτων ὑμῶν ὁ γενναιότατος καὶ αὐτὸς μὲν ἧκεν εἰς Σικελίαν ἐπὶ τούτῳ, καὶ ὀλίγας παρασιτήσας ἡμέρας τῷ τυράννῳ τοῦ παρασιτεῖν ὑπὸ ἀφυίας ἐξέπεσε, καὶ πάλιν Ἀθήναζε ἀφικόμενος καὶ φιλοπονῄσας καὶ παρασκευάσας ἑαυτὸν αὖθις δευτέρῳ στόλῳ ἐπέπλευσε τῇ Σικελίᾳ καὶ δειπνήσας πάλιν ὀλίγας ἡμέρας ὑπὸ ἀμαθίας ἐξέπεσε· καὶ αὕτη ἡ συμφορὰ Πλάτωνι περὶ Σικελίαν ὁμοία δοκεῖ γενέσθαι τῇ Νικίου.

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καὶ τίς, ὦ Σίμων, περὶ τούτου λέγει;

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πολλοὶ μὲν καὶ ἄλλοι, Ἀριστόξενος δὲ ὁ μουσικός, πολλοῦ λόγου ἄξιος.

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Εὐριπίδης μὲν γὰρ ὅτι Ἀρχελάῳ μέχρι μὲν τοῦ θανάτου παρεσίτει καὶ Ἀνάξαρχος Ἀλεξάνδρῳ πάντως ἐπίστασαι.

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καὶ Ἀριστοτέλης δὲ τῆς παρασιτικῆς ἤρξατο μόνον ὥσπερ καὶ τῶν ἄλλων τεχνῶν.
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φιλοσόφους μὲν οὖν, ὥσπερ ἦν, παρασιτεῖν σπουδάσαντας ἔδειξα· παράσιτον δὲ οὐδεὶς ἔχει φράσαι φιλοσοφεῖν ἐθελήσαντα.

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καὶ μέντοι εἰ ἔστιν εὔδαιμον τὸ μὴ πεινῆν μηδὲ διψῆν μηδὲ ῥιγοῦν, ταῦτα οὐδενὶ ἄλλῳ ὑπάρχει ἢ παρασίτῳ. ὥστε φιλοσόφους μὲν ἄν τις πολλοὺς καὶ ῥιγοῦντας καὶ πεινῶντας εὕροι, παράσιτον δὲ οὔ· ἢ οὐκ ἂν εἴη παράσιτος, ἀλλὰ δυστυχής τις καὶ πτωχὸς ἄνθρωπος καὶ φιλοσόφῳ ὅμοιος.

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ἱκανῶς ταῦτά γε. ὅτι δὲ κατὰ τἄλλα διαφέρει φιλοσοφίας καὶ ῥητορικῆς ἡ παρασιτικὴ πῶς ἐπιδεικνύεις;

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εἰσίν, ὦ βέλτιστε, καιροὶ τοῦ τῶν ἀνθρώπων βίου, ὁ μέν τις εἰρήνης, οἶμαι, ὁ δʼ αὖ πολέμου. ἐν δὴ τούτοις πᾶσα ἀνάγκη φανερὰς γίγνεσθαι τάς τέχνας καὶ τοὺς ἔχοντας ταύτας ὁποῖοὶ τινὲς εἰσιν. πρότερον δέ, εἰ δοκεῖ, σκοπώμεθα τὸν τοῦ πολέμου καιρόν, καὶ τίνες ἂν εἶεν μάλιστα χρησιμώτατοι ἰδίᾳ τε ἕκαστος αὐτῷ καὶ κοινῇ τῇ πόλει.

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ὡς οὐ μέτριον ἀγῶνα καταγγέλλεις τῶν ἀνδρῶν καὶ ἔγωγε πάλαι γελῶ κατʼ ἐμαυτὸν ἐννοῶν ποῖος ἂν εἴη συμβαλλόμενος παρασίτῳ φιλόσοφος.

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ἵνα τοίνυν μὴ πάνυ θαυμάζῃς μηδὲ τὸ πρᾶγμά σοι δοκῇ χλεύης ἄξιον, φέρε προτυπωσώμεθα παρʼ ἡμῖν αὐτοῖς ἠγγέλθαι μὲν αἰφνίδιον εἰς τὴν χώραν ἐμβεβληκέναι πολεμίους, εἶναι δὲ ἀνάγκην ἐπεξιέναι καὶ μὴ περιορᾶν ἔξω δῃουμένην τὴν γῆν, τὸν στρατηγὸν δὲ παραγγέλλειν ἅπαντας εἰς τὸν κατάλογον τοὺς ἐν ἡλικίᾳ, καὶ δὴ χωρεῖν τοὺς ἄλλους, ἐν δὲ δὴ τούτοις φιλοσόφους τινὰς καὶ ῥήτορας καὶ παρασίτους. πρῶτον τοίνυν ἀποδύσωμεν αὐτούς· ἀνάγκη γὰρ τοὺς μέλλοντας ὁπλίζεσθαι γυμνοῦσθαι πρότερον. θεῶ δὴ τοὺς ἄνδρας, ὦ γενναῖε, καθʼ ἕκαστον καὶ δοκίμαζε τὰ σώματα. τοὺς μὲν τοίνυν αὐτῶν ὑπὸ ἐνδείας ἴδοις ἂν λεπτοὺς καὶ ὠχρούς, πεφρικότας, ὥσπερ ἤδη τραυματίας παρειμένους· ἀγῶνα μὲν γὰρ καὶ μάχην σταδιαίαν καὶ ὠθισμὸν καὶ κόνιν καὶ τραύματα μὴ γελοῖον ᾖ λέγειν δύνασθαι φέρειν ἀνθρώπους ὥσπερ ἐκείνους τινὸς δεομένους ἀναλήψεως.
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ἄθρει δὲ πάλιν μεταβὰς τὸν παράσιτον ὁποῖός τις φαίνεται. ἆρʼ οὐχ ὁ μὲν τὸ σῶμα πρῶτον πολὺς καὶ τὸ χρῶμα ἡδύς, οὐ μέλας δὲ οὐδὲ λευκὸς — τὸ μὲν γὰρ γυναικί, τὸ δὲ δούλῳ προσέοικεν — ἔπειτα θυμοειδής, δεινὸν βλέπων ὁποῖον ἡμεῖς, μέγα καὶ ὕφαιμον; οὐ γὰρ καλὸν δεδοικότα καὶ θῆλυν ὀφθαλμὸν εἰς πόλεμον φέρειν. ἆρʼ οὐχ ὁ τοιοῦτος καλὸς μὲν γένοιτʼ ἂν καὶ ζῶν ὁπλίτης, καλὸς δὲ καὶ εἰ ἀποθάνοι νεκρός;
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ἀλλὰ τί δεῖ ταῦτα εἰκάζειν ἔχοντας αὐτῶν παραδείγματα; ἁπλῶς γὰρ εἰπεῖν, ἐν πολέμῳ τῶν πώποτε ῥητόρων ἢ φιλοσόφων οἱ μὲν οὐδὲ ὅλως ὑπέμειναν ἔξω τοῦ τείχους προελθεῖν, εἰ δέ τις καὶ ἀναγκασθεὶς παρετάξατο, φημὶ τοῦτον λείψαντα τὴν τάξιν ὑποστρέφειν.

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ὡς θαυμάσια πάντα καὶ οὐδὲν ὑπισχνῇ μέτριον. λέγε δὲ ὅμως.

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τῶν μὲν τοίνυν ῥητόρων Ἰσοκράτης οὐχ ὅπως εἰς πόλεμον ἐξῆλθέν ποτε, ἀλλʼ οὐδʼ ἐπὶ δικαστήριον ἀνέβη, διὰ δειλίαν, οἶμαι, ὅτι οὐδὲ τὴν φωνὴν διὰ τοῦτο εἶχεν ἔτι. τί δʼ; οὐχὶ Δημάδης μὲν καὶ Αἰσχίνης καὶ Φιλοκράτης ὑπὸ δέους εὐθὺς τῇ καταγγελίᾳ τοῦ Φιλίππου πολέμου τὴν πόλιν προὔδοσαν καὶ σφᾶς αὐτοὺς τῷ Φιλίππῳ καὶ διετέλεσαν Ἀθήνησιν ἀεὶ τὰ ἐκείνου πολιτευόμενοι, ὃς εἴ γε καὶ ἄλλος τις Ἀθηναίοις κατὰ ταῦτα ἐπολέμει· κἀκεῖνος ἐν αὐτοῖς ἦν φίλος. Ὑπερίδης δὲ καὶ Δημοσθένης καὶ Λυκοῦργος, οἳ γε δοκοῦντες ἀνδρειότεροι κἀν ταῖς ἐκκλησίαις ἀεὶ θορυβοῦντες καὶ λοιδορούμενοι τῷ Φιλίππῳ, τί ποτε ἀπειργάσαντο γενναῖον ἐν τῷ πρὸς αὐτὸν πολέμῳ; καὶ Ὑπερίδης μὲν καὶ Λυκοῦργος οὐδὲ ἐξῆλθον, ἀλλʼ οὐδὲ ὅλως ἐτόλμησαν μικρὸν ἔξω παρακῦψαι τῶν πυλῶν, ἀλλʼ ἐντειχίδιοι ἐκάθηντο παρʼ αὐτοῖς ἤδη πολιορκούμενοι γνωμίδια καὶ προβουλευμάτια συντιθέντες. ὁ δὲ δὴ κορυφαιότατος αὐτῶν, ὁ ταυτὶ λέγων ἐν ταῖς ἐκκλησίαις συνεχῶς· Φίλιππος γὰρ ὁ Μακεδὼν ὄλεθρος, ὅθεν οὐδὲ ἀνδράποδον πρίαιτό τίς ποτε, τολμήσας προελθεῖν εἰς τὴν Βοιωτίαν, πρὶν ἢ συμμῖξαι τὰ στρατόπεδα καὶ συμβαλεῖν εἰς χεῖρας ῥίψας τὴν ἀσπίδα ἔφυγεν. ἢ οὐδέπω ταῦτα πρότερον διήκουσας οὐδενός, πάνυ γνώριμα ὄντα οὐχ ὅπως Ἀθηναίοις, ἀλλὰ Θρᾳξὶ καὶ Σκύθαις, ὅθεν ἐκεῖνο τὸ κάθαρμα ἦν;

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ἐπίσταμαι ταῦτα· ἀλλʼ οὗτοι μὲν ῥήτορες καὶ λόγους λέγειν ἠσκηκότες, ἀρετὴν δὲ οὔ. τί δὲ περὶ τῶν φιλοσόφων λέγεις; οὐ γὰρ δὴ τούτους ἔχεις ὥσπερ ἐκείνους αἰτιᾶσθαι.

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οὗτοι πάλιν, ὦ Τυχιάδη, οἱ περὶ τῆς ἀνδρείας ὁσημέραι διαλεγόμενοι καὶ κατατρίβοντες τὸ τῆς ἀρετῆς ὄνομα πολλῷ μᾶλλον τῶν ῥητόρων φανοῦνται δειλότεροι καὶ μαλακώτεροι. σκόπει δὴ οὕτως. πρῶτον μὲν οὐκ ἔστιν ὅστις εἰπεῖν ἔχοι φιλόσοφον ἐν πολέμῳ τετελευτηκότα· ἤτοι γὰρ οὐδὲ ὅλως ἐστρατεύσαντο, ἢ εἴπερ ἐστρατεύσαντο, πάντες ἔφυγον. Ἀντισθένης μὲν οὖν καὶ Διογένης καὶ Κράτης καὶ Ζήνων καὶ Πλάτων καὶ Αἰσχίνης καὶ Ἀριστοτέλης καὶ πᾶς οὗτος ὁ ὅμιλος οὐδὲ εἶδον παράταξιν μόνος δὲ τολμήσας ἐξελθεῖν εἰς τὴν ἐπὶ Δηλίῳ μάχην ὁ σοφὸς αὐτῶν Σωκράτης φεύγων ἐκεῖθεν ἀπὸ τῆς Πάρνηθος εἰς τὴν Ταυρέου παλαίστραν κατέφυγεν. πολὺ γὰρ αὐτῷ ἀστειότερον ἐδόκει μετὰ τῶν μειρακυλλίων καθεζόμενον ὀαρίζειν καὶ σοφισμάτια προβάλλειν τοῖς ἐντυγχάνουσιν ἢ ἀνδρὶ Σπαρτιάτῃ μάχεσθαι.

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ὦ γενναῖε, ταῦτα μὲν ἤδη καὶ παρʼ ἄλλων ἐπυθόμην, οὐ μὰ Δία σκώπτειν αὐτοὺς καὶ ὀνειδίζειν βουλομένων ὥστε οὐδέν τί μοι δοκεῖς χαριζόμενος τῇ σεαυτοῦ τέχνῃ καταψεύδεσθαι τῶν ἀνδρῶν.

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ἀλλʼ εἰ δοκεῖ ἤδη, φέρε καὶ σὺ τὸν παράσιτον ὁποῖὸς τίς ἐστιν ἐν πολέμῳ λέγε, καὶ εἰ καθόλως λέγεται παράσιτός τις γενέσθαι τῶν παλαιῶν;

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καὶ μήν, ὦ φιλότης, οὐδεὶς οὕτως ἀνήκοος Ὁμήρου, οὐδʼ ἂν πάμπαν ἰδιώτης τύχῃ, ὃς οὐκ ἐπίσταται παρʼ αὐτῷ τοὺς ἀρίστους τῶν ἡρώων παρασίτους ὄντας. ὅ τε γὰρ Νέστωρ ἐκεῖνος, οὗ ἀπὸ τῆς γλώττης ὥσπερ μέλι ὁ λόγος ἀπέρρει, αὐτοῦ τοῦ βασιλέως παράσιτος ἦν, καὶ οὔτε τὸν Ἀχιλλέα, ὅσπερ ἐδόκει τε καὶ ἦν τὸ σῶμα γενναιότατος, οὔτε τὸν Διομήδην οὔτε τὸν Αἴαντα ὁ Ἀγαμέμνων οὕτως ἐπαινεῖ τε καὶ θαυμάζει ὥσπερ τὸν Νέστορα. οὐδὲ γὰρ δέκα Αἴαντας εὔχεται γενέσθαι αὑτῷ οὔτε δέκα Ἀχιλλέας· πάλαι δʼ ἂν ἑαλωκέναι τὴν Τροίαν, εἰ τοιούτους ὁποῖος ἦν οὗτος ὁ παράσιτος, καίπερ γέρων ὤν, στρατιώτας εἶχεν δέκα. καὶ τὸν Ἰδομενέα τὸν τοῦ Διὸς ἔγγονον παράσιτον Ἀγαμέμνονος ὁμοίως λέγει.

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ταῦτα μὲν καὶ αὐτὸς ἐπίσταμαι· οὔπω γε μὴν δοκῶ μοι γιγνώσκειν, πῶς δὴ τὼ ἄνδρε τῷ Ἀγαμέμνονι παράσιτοι ἦσαν.

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ἀναμνήσθητι, ὦ γενναῖε, τῶν ἐπῶν ἐκείνων ὧνπερ αὐτὸς ὁ Ἀγαμέμνων πρὸς τὸν Ἰδομενέα λέγει.

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ποίων;

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σὸν δὲ πλεῖον δέπας αἰεὶ ἕστηχʼ ὥσπερ ἐμοὶ πιέειν ὅτε θυμὸς ἀνώγοι. ἐνταῦθα γὰρ τὸ αἰεὶ πλεῖον δέπας εἴρηκεν οὐχ ὅτι τὸ ποτήριον διὰ παντὸς πλῆρες ἑστήκει τῷ Ἰδομενεῖ καὶ μαχομένῳ καὶ καθεύδοντι, ἀλλʼ ὅτι αὐτῷ διʼ ὅλου τοῦ βίου μόνῳ συνδειπνεῖν ὑπῆρχεν τῷ βασιλεῖ, οὐχ ὥσπερ τοῖς λοιποῖς στρατιώταις πρὸς ἡμέρας τινὰς καλουμένοις.

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τὸν μὲν γὰρ Αἴαντα, ἐπεὶ καλῶς ἐμονομάχησεν τῷ Ἕκτορι, εἰς Ἀγαμέμνονα δῖον ἄγον, φησίν, κατὰ τιμὴν ἀξιωθέντα ὀψὲ τοῦ παρὰ τῷ βασιλεῖ δείπνου. ὁ δὲ Ἰδομενεὺς καὶ ὁ Νέστωρ ὁσημέραι συνεδείπνουν τῷ βασιλεῖ, ὡς αὐτός φησιν. Νέστωρ δὲ παράσιτός μοι δοκεῖ τῶν βασιλέων μάλιστα τεχνίτης καὶ ἀγαθὸς γενέσθαι· οὐ γὰρ ἐπὶ τοῦ Ἀγαμέμνονος ἄρξασθαι τῆς τέχνης, ἀλλὰ ἄνωθεν ἐπὶ Καινέως καὶ Ἐξαδίου· δοκεῖ δὲ οὐδὲ ἂν παύσασθαι παρασιτῶν, εἰ μὴ ὁ Ἀγαμέμνων ἀπέθανεν.

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οὑτοσὶ μὲν γενναῖος ὁ παράσιτος. εἰ δὲ καὶ ἄλλους τινὰς οἶσθα, πειρῶ λέγειν.

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τί οὖν, ὦ Τυχιάδη, οὐχὶ καὶ Πάτροκλος τοῦ Ἀχιλλέως παράσιτος ἦν, καὶ ταῦτα οὐδενὸς τῶν ἄλλων Ἑλλήνων φαυλότερος οὔτε τὴν ψυχὴν οὔτε τὸ σῶμα νεανίας ὤν; ἐγὼ γὰρ οὐδʼ αὐτοῦ μοι δοκῶ τοῦ Ἀχιλλέως τεκμαίρεσθαι τοῖς ἔργοις αὐτοῦ χείρω εἶναι· τόν τε γὰρ Ἕκτορα ῥήξαντα τὰς πύλας καὶ παρὰ ταῖς ναυσὶν εἴσω μαχόμενον οὗτος ἐξέωσεν καὶ τὴν Πρωτεσιλάου ναῦν ἤδη καιομένην ἔσβεσεν, καίτοι ἐπεβάτευον αὐτῆς οὐχ οἱ φαυλότατοι, ἀλλʼ οἱ τοῦ Τελαμῶνος Αἴας τε καὶ Τεῦκρος, ὁ μὲν ὁπλίτης ἀγαθός, ὁ δὲ τοξότης. καὶ πολλοὺς μὲν ἀπέκτεινε τῶν βαρβάρων, ἐν δὲ δὴ τούτοις καὶ Σαρπηδόνα τὸν παῖδα τοῦ Διός, .ὁ παράσιτος τοῦ Ἀχιλλέως. καὶ ἀπέθανεν δὲ οὐχὶ τοῖς ἄλλοις ὁμοίως, ἀλλὰ τὸν μὲν Ἕκτορα Ἀχιλλεὺς ἀπέκτεινεν, εἷς ἕνα, καὶ αὐτὸν τὸν Ἀχιλλέα Πάρις, τὸν δὲ παράσιτον θεὸς καὶ δύο ἄνθρωποι. καὶ τελευτῶν δὲ φωνὰς ἀφῆκεν οὐχ οἵας ὁ γενναιότατος Ἕκτωρ καὶ προσπίπτων τὸν Ἀχιλλέα καὶ ἱκετεύων ὅπως ὁ νεκρὸς αὐτοῦ τοῖς οἰκείοις ἀποδοθῇ, ἀλλʼ οἵας εἰκὸς ἀφεῖναι παράσιτον. τίνας δὴ ταύτας; τοιοῦτοι δʼ εἴπερ μοι ἐείκοσιν ἀντεβόλησαν, πάντες κʼ αὐτόθʼ ὄλοντο ἐμῷ ὑπὸ δουρὶ δαμέντες.

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ταῦτα μὲν ἱκανῶς· ὅτι δὲ μὴ φίλος ἀλλὰ παράσιτος ἦν ὁ Πάτροκλος τοῦ Ἀχιλλέως πειρῶ λέγειν.

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αὐτόν, ὦ Τυχιάδη, τὸν Πάτροκλον ὅτι παράσιτος ἦν λέγοντά σοι παρέξομαι.

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θαυμαστὰ λέγεις.

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ἄκουε τοίνυν αὐτῶν τῶν ἐπῶν· μὴ ἐμὰ σῶν ἀπάνευθε τιθήμεναι ὀστέʼ, Ἀχιλλεῦ, ἀλλʼ ὁμοῦ, ὡς ἐτράφην περ ἐν ὑμετέροισι δόμοισι. καὶ πάλιν ὑποβάς, καὶ νῦν με δεξάμενος, φησίν, ὁ Πηλεὺς ἔτρεφεν ἐνδυκέως καὶ σὸν θεράποντʼ ὀνόμηνε. τουτέστι παράσιτον εἶχεν. εἰ μὲν τοίνυν φίλον ἐβούλετο τὸν Πάτροκλον λέγειν, οὐκ ἂν αὐτὸν ὠνόμαζεν θεράποντα· ἐλεύθερος γὰρ ἦν ὁ Πάτροκλος. τίνας τοίνυν λέγει τοὺς θεράποντας, εἰ μήτε τοὺς δούλους μήτε τοὺς φίλους; τοὺς παρασίτους δῆλον ὅτι· ᾗ καὶ τὸν Μηριόνην τοῦ Ἰδομενέως καὶ αὐτὸν θεράποντα ὀνομάζει.

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Σκόπει δὲ ὅτι καὶ ἐνταῦθα τὸν μὲν Ἰδομενέα Διὸς ὄντα υἱὸν οὐκ ἀξιοῖ λέγειν ἀτάλαντον Ἄρηϊ, Μηριόνην δὲ τὸν παράσιτον αὐτοῦ.
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τί δέ; οὐχὶ καὶ Ἀριστογείτων, δημοτικὸς ὢν καὶ ʼπένης, ὥσπερ Θουκυδίδης φησί, παράσιτος ἦν Ἁρμοδίου; τί δέ; οὐχὶ καὶ ἐραστής; ἐπιεικῶς γὰρ οἱ παράσιτοι καὶ ἐρασταὶ τῶν τρεφόντων εἰσίν. οὗτος τοίνυν πάλιν ὁ παράσιτος τὴν Ἀθηναίων πόλιν τυραννουμένην εἰς ἐλευθερίαν ἀφείλετο, καὶ νῦν ἕστηκε χαλκοῦς ἐν τῇ ἀγορᾷ μετὰ τῶν παιδικῶν.

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οὗτοι μὲν δή, τοιοίδε ὄντες, μάλα ἀγαθοὶ παράσιτοι ἦσαν.
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σὺ δὲ δὴ ποῖόν τινα εἰκάζεις ἐν πολέμῳ τὸν παράσιτον; οὐχὶ πρῶτον μὲν ὁ τοιοῦτος ἀριστοποιησάμενος ἔξεισιν ἐπὶ τὴν παράταξιν, καθάπερ καὶ ὁ Ὀδυσσεὺς ἀξιοῖ; οὐ γὰρ ἄλλως ἐν πολέμῳ μάχεσθαι, φησίν, ἔστιν, εἰ καὶ εὐθὺς ἅμα ἕῳ μάχεσθαι δέοι. καὶ ὃν ἄλλοι στρατιῶται χρόνον ὑπὸ δέους ὁ μέν τις ἀκριβῶς ἁρμόζει τὸ κράνος, ὁ δὲ θωράκιον ἐνδύεται, ὁ δὲ αὐτὸ τὸ δεινὸν ὑποπτεύων τοῦ πολέμου τρέμει, οὗτος δὲ ἐσθίει τότε μάλα φαιδρῷ τῷ προσώπῳ καὶ μετὰ τὴν ἔξοδον εὐθὺς ἐν πρώτοις διαγωνίζεται· ὁ δὲ τρέφων. αὐτὸν ὄπισθεν ὑποτέτακται τῷ παρασίτῳ, κἀκεῖνος αὐτὸν ὥσπερ ὁ Αἴας τὸν Τεῦκρον ὑπὸ τῷ σάκει καλύπτει, καὶ τῶν βελῶν ἀφιεμένων γυμνώσας ἑαυτὸν τοῦτον σκέπει· βούλεται γὰρ ἐκεῖνον μᾶλλον σώζειν ἢ ἑαυτόν.
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εἰ δὲ δὴ καὶ πέσοι παράσιτος ἐν πολέμῳ, οὐκ ἂν ἐπʼ αὐτῷ δήπου οὔτε λοχαγὸς οὔτε στρατιώτης αἰσχυνθείη μεγάλῳ τε ὄντι νεκρῷ καὶ ὥσπερ ἐν συμποσίῳ καλῷ καλῶς κατακειμένῳ. ὡς ἄξιὸν γε φιλοσόφου νεκρὸν ἰδεῖν τούτῳ παρακείμενον, ξηρόν, ῥυπῶντα, μακρὸν πωγώνιον ἔχοντα, προτεθνηκότα τῆς μάχης, ἀσθενῆ ἄνθρωπον. τίς οὐκ ἂν καταφρονήσειε ταύτης τῆς πόλεως τοὺς ὑπασπιστὰς αὐτῆς οὕτως κακοδαίμονας ὁρῶν; τίς δὲ οὐκ ἂν εἰκάσαι, χλωροὺς καὶ κομήτας ὁρῶν ἀνθρωπίσκους κειμένους, τὴν πόλιν ἀποροῦσαν συμμάχων τοὺς ἐν τῇ εἱρκτῇ κακούργους ἐπιλῦσαι τῷ πολέμῳ;

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τοιοῦτοι μὲν ἐν πολέμῳ πρὸς ῥήτορας καὶ φιλοσόφους εἰσὶν οἱ παράσιτοι.

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ἐν εἰρήνῃ δὲ τοσούτῳ μοι δοκεῖ διαφέρειν παρασιτικὴ φιλοσοφίας ὅσον αὐτὴ ἡ εἰρήνη πολέμου.

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καὶ πρῶτον, εἰ δοκεῖ, σκοπῶμεν τὰ τῆς εἰρήνης χωρία.

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οὔπω συνίημι ὅ τι τοῦτό πως βούλεται, σκοπῶμεν δὲ ὅμως.

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οὐκοῦν ἀγορὰν καὶ δικαστήρια καὶ παλαίστρας καὶ γυμνάσια καὶ κυνηγέσια καὶ συμπόσια ἔγωγε φαίην ἂν πόλεως χωρία.

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πάνυ μὲν οὖν.

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ὁ τοίνυν παράσιτος εἰς ἀγορὰν μὲν καὶ δικαστήρια οὐ πάρεισιν, ὅτι, οἶμαι, τοῖς συκοφάνταις πάντα τὰ χωρία ταῦτα μᾶλλον προσήκει καὶ ὅτι οὐδὲν μέτριόν ἐστιν τῶν ἐν τούτοις γιγνομένων, τὰς δὲ παλαίστρας καὶ τὰ γυμνάσια καὶ τὰ συμπόσια διώκει καὶ κοσμεῖ μόνος οὗτος. ἐπεὶ τίς ἐν παλαίστρᾳ φιλόσοφος ἢ ῥήτωρ ἀποδὺς ἄξιος συγκριθῆναι παρασίτου τῷ σώματι; ἢ τίς ἐν γυμνασίῳ τούτων ὀφθεὶς οὐκ αἰσχύνη μᾶλλον τοῦ χωρίου ἐστί; καὶ μὴν ἐν ἐρημίᾳ τούτων οὐδεὶς ἂν ὑποσταίη θηρίον ὁμόσε ἰόν, ὁ δὲ παράσιτος αὐτά τε ἐπιόντα μένει καὶ δέχεται ῥᾳδίως, μεμελετηκὼς αὐτῶν ἐν τοῖς δείπνοις καταφρονεῖν, καὶ οὔτε ἔλαφος οὔτε σῦς αὐτὸν ἐκπλήττει πεφρικώς, ἀλλὰ κἂν ἐπʼ αὐτὸν ὁ σῦς τὸν ὀδόντα θήγῃ, καὶ ὁ παράσιτος ἐπὶ τὸν σῦν ἀντιθήγει. τοὺς μὲν γὰρ λαγὼς διώκει μᾶλλον τῶν κυνῶν. ἐν δὲ δὴ συμποσίῳ τίς ἂν καὶ ἁμιλλήσαιτο παρασίτῳ ἤτοι παίζοντι ἢ ἐσθίοντι; τίς δʼ ἂν μᾶλλον εὐφράναι τοὺς συμπότας; πότερόν ποτε οὗτος ᾄδων καὶ σκώπτων, ἢ ἄνθρωπος μὴ γελῶν, ἐν τριβωνίῳ κείμενος, εἰς τὴν γῆν ὁρῶν, ὥσπερ ἐπὶ πένθος οὐχὶ συμπόσιον ἥκων; καὶ ἔμοιγε δοκεῖ, ἐν συμποσίῳ. φιλόσοφος τοιοῦτόν ἐστιν οἷον ἐν βαλανείῳ κύων.

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φέρε δὴ ταῦτα ἀφέντες ἐπʼ αὐτὸν ἤδη βαδίζωμεν τὸν βίον τοῦ παρασίτου, σκοποῦντες ἅμα καὶ παραβάλλοντες ἐκεῖνον.

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πρῶτον τοίνυν ἴδοι τις ἂν τὸν μὲν παράσιτον ἀεὶ δόξης καταφρονοῦντα καὶ οὐδὲν αὐτῷ μέλον ὅ τι ἂν οἱ ἄνθρωποι οἴωνται περὶ αὐτοῦ, ῥήτορας δὲ καὶ φιλοσόφους εὕροι τις ἂν οὐ τινάς, ἀλλὰ πάντας ὑπὸ τύφου καὶ δόξης τριβέντας, καὶ οὐ δόξης μόνον, ἀλλὰ καὶ ὃ τούτου αἴσχιόν ἐστιν, ὑπʼ ἀργυρίου. καὶ ὁ μὲν παράσιτος οὕτως ἔχει πρὸς ἀργύριον ὡς οὐκ ἄν τις οὐδὲ πρὸς τὰς ἐν τοῖς αἰγιαλοῖς ψηφῖδας ἀμελῶς ἔχοι, καὶ οὐδὲν αὐτῷ δοκεῖ διαφέρειν τὸ χρυσίον τοῦ πυρός. οἳ γε μὴν ῥήτορες, καὶ ὃ δεινότερόν ἐστιν, καὶ οἱ φιλοσοφεῖν φάσκοντες πρὸς αὐτὰ οὕτως διάκεινται κακοδαιμόνως, ὥστε τῶν μάλιστα νῦν εὐδοκιμούντων φιλοσόφων — περὶ μὲν γὰρ τῶν ῥητόρων τί δεῖ λέγειν; — ὁ μὲν δικάζων δίκην δώροις ἐπʼ αὐτῇ ἑάλω, ὁ δὲ παρὰ βασιλέως ὑπὲρ τοῦ συνεῖναι μισθὸν αἰτεῖ καὶ οὐκ αἰσχύνεται ὅτι πρεσβύτης ἀνὴρ διὰ τοῦτο ἀποδημεῖ καὶ μισθοφορεῖ καθάπερ Ἰνδὸς ἢ Σκύθης αἰχμάλωτος, καὶ οὐδὲ αὐτὸ τὸ ὄνομα αἰσχύνεται ὃ λαμβάνει.
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εὕροις δʼ ἂν οὐ μόνον ταῦτα περὶ τούτους, ἀλλὰ καὶ ἄλλα πάθη, οἷον λύπας καὶ ὀργὰς καὶ φθόνους καὶ παντοίας ἐπιθυμίας. ὅ γε μὴν παράσιτος ἔξωθεν τούτων ἐστὶν ἁπάντων· οὔτε γὰρ ὀργίζεται διʼ ἀνεξικακίαν καὶ ὅτι οὐκ ἔστιν αὐτῷ ὅτῳ ὀργισθείη· καὶ εἰ ἀγανακτήσειεν δέ ποτε, ἡ ὀργὴ αὐτοῦ χαλεπὸν μὲν οὐδὲ σκυθρωπὸν οὐδὲν ἀπεργάζεται, μᾶλλον δέ γέλωτα, καὶ εὐφραίνει τοὺς συνόντας. λυπεῖταί γε μὴν ἥκιστα πάντων, τοῦτο τῆς τέχνης παρασκευαζούσης αὐτῷ καὶ χαριζομένης, μὴ ἔχειν ὑπὲρ ὅτου λυπηθείη· οὔτε γὰρ χρήματά ἐστιν αὐτῷ οὔτε οἶκος οὔτε οἰκέτης οὔτε γυνὴ οὔτε παῖδες, ὧν διαφθειρομένων πᾶσα ἀνάγκη ἐστὶ λυπεῖσθαι τὸν ἔχοντα αὐτά ἐπιθυμεῖ δὲ οὔτε δόξης οὔτε χρημάτων, ἀλλʼ οὐδὲ ὡραίου τινός.

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ἀλλʼ, ὦ Σίμων, εἰκός γε ἐνδείᾳ τροφῆς λυπηθῆναι αὐτόν.

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ἀγνοεῖς, ὦ Τυχιάδη, ὅτι ἐξ ἀρχῆς οὐδὲ παράσιτός ἐστιν οὗτος, ὅστις ἀπορεῖ τροφῆς· οὐδὲ γὰρ ἀνδρεῖος ἀπορίᾳ ἀνδρείας ἐστὶν ἀνδρεῖος, οὐδὲ φρόνιμος ἀπορίᾳ φρενῶν ἐστιν φρόνιμος· ἄλλως γὰρ οὐδὲ παράσιτος ἂν εἴη. πρόκειται δὲ ἡμῖν περὶ παρασίτου ζητεῖν ὄντος, οὐχὶ μὴ ὄντος. εἰ δὲ ὁ ἀνδρεῖος οὐκ ἄλλως ἢ παρουσίᾳ ἀνδρειότητος καὶ ὁ φρόνιμος παρουσίᾳ φρονήσεως, καὶ ὁ παράσιτος δὲ παρουσίᾳ τοῦ παρασιτεῖν παράσιτος ἔσται· ὡς εἴ γε τοῦτο μὴ ὑπάρχοι αὐτῷ, περὶ ἄλλου τινός, καὶ οὐχὶ παρασίτου, ζητήσομεν.

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οὐκοῦν οὐδέποτε ἀπορήσει παράσιτος τροφῆς;

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ἔοικεν· ὥστε οὔτʼ ἐπὶ τούτῳ οὔτʼ ἐπʼ ἄλλῳ ἐστὶν ὅτῳ λυπηθείη ἄν.

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καὶ μὴν καὶ πάντες ὁμοῦ καὶ φιλόσοφοι καὶ ῥήτορες φοβοῦνται μάλιστα. τοὺς γέ τοι πλείστους αὐτῶν εὕροι τις ἂν μετὰ ξύλου προϊόντας, οὐκ ἂν δή που, εἰ μὴ ἐφοβοῦντο, ὡπλισμένους, καὶ τὰς θύρας δὲ μάλα ἐρρωμένως ἀποκλείοντας, μή τις ἄρα νύκτωρ ἐπιβουλεύσειεν αὐτοῖς δεδιότας. ὁ δὲ τὴν θύραν τοῦ δωματίου προστίθησιν εἰκῆ, καὶ τοῦτο ὡς μὴ ὑπʼ ἀνέμου ἀνοιχθείη, καὶ γενομένου ψόφου νύκτωρ οὐδέν τι μᾶλλον θορυβεῖται ἢ μὴ γενομένου, καὶ διʼ ἐρημίας δὲ ἀπιὼν ἄνευ ξίφους ὁδεύει· φοβεῖται γὰρ οὐδὲν οὐδαμοῦ. φιλοσόφους δὲ ἤδη ἐγὼ πολλάκις εἶδον, οὐδενὸς ὄντος δεινοῦ, τόξα ἐνεσκευασμένους· ξύλα μὲν γὰρ ἔχουσιν καὶ εἰς βαλανεῖον ἀπιόντες καὶ ἐπʼ ἄριστον.
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παρασίτου μέντοι οὐδεὶς ἔχοι κατηγορῆσαι μοιχείαν ἢ βίαν ἢ ἁρπαγὴν ἢ ἄλλο τι ἀδίκημα ἁπλῶς· ἐπεὶ ὅ γε τοιοῦτος οὐκ ἂν εἴη παράσιτος, ἀλλʼ ἑαυτὸν ἐκεῖνος ἀδικεῖ. ὥστʼ εἰ μοιχεύσας τύχοι, ἅμα τῷ ἀδικήματι καὶ τοὔνομα μεταλαμβάνει τοῦ ἀδικήματος. ὥσπερ γὰρ ὁ ἀγαθὸς φαῦλα ποιῶν διὰ τοῦτο οὐκ ἀγαθός, ἀλλὰ φαῦλος εἶναι ἀναλαμβάνει, οὕτως, οἶμαι, καὶ ὁ παράσιτος, ἐάν τι ἀδικῇ, αὐτὸ μὲν τοῦτο ὅπερ ἐστὶν ἀποβάλλει, ἀναλαμβάνει δὲ ὃ ἀδικεῖ. ἀδικήματα δὲ τοιαῦτα ῥητόρων καὶ φιλοσόφων ἄφθονα οὐ μόνον ἴσμεν αὐτοὶ γεγονότα καθʼ ἡμᾶς, ἀλλὰ κἀν τοῖς βιβλίοις ἀπολελειμμένα ὑπομνήματα ἔχομεν ὧν ἠδίκησαν. ἀπολογία μὲν γὰρ Σωκράτους ἐστὶν καὶ Αἰσχίνου καὶ Ὑπερίδου καὶ Δημοσθένους καὶ τῶν πλείστων σχεδόν τι ῥητόρων καὶ σοφῶν, παρασίτου δὲ οὐκ ἔστιν ἀπολογία οὐδʼ ἔχει τις εἰπεῖν δίκην πρὸς παράσιτόν τινι γεγραμμένην.
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ἀλλὰ νὴ Δία ὁ μὲν βίος τοῦ παρασίτου κρείττων ἐστὶν τοῦ τῶν ῥητόρων καὶ τῶν φιλοσόφων, ὁ δὲ θάνατος φαυλότερος; πάνυ μὲν οὖν τοὐναντίον παρὰ πολὺ εὐδαιμονέστερος. φιλοσόφους μὲν γὰρ ἴσμεν ἅπαντας ἢ τοὺς πλείστους κακοὺς κακῶς ἀποθανόντας, τοὺς μὲν ἐκ καταδίκης, ἑαλωκότας ἐπὶ τοῖς μεγίστοις ἀδικήμασι, φαρμάκῳ, τοὺς δὲ καταπρησθέντας τὸ σῶμα ἅπαν, τοὺς δὲ ἀπὸ δυσουρίας φθινήσαντας, τοὺς δὲ φυγόντας. παρασίτου δὲ θάνατον οὐδεὶς ἔχει τοιοῦτον εἰπεῖν, ἀλλὰ τὸν εὐδαιμονέστατον φαγόντος καὶ πιόντος. εἰ δέ τις καὶ δοκεῖ βιαίῳ τετελευτηκέναι θανάτῳ, ἀπεπτήσας ἀπέθανεν.

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ταῦτα μὲν ἱκανῶς διημίλληταί σοι τὰ πρὸς τοὺς φιλοσόφους ὑπὲρ τοῦ παρασίτου. λοιπὸν δὲ εἰ καλὸν καὶ λυσιτελές ἐστιν τὸ κτῆμα τοῦτο τῷ τρέφοντι, πειρῶ λέγειν ἐμοὶ μὲν γὰρ δοκοῦσιν ὥσπερ εὐεργετοῦντες καὶ χαριζόμενοι τρέφειν αὐτοὺς οἱ πλούσιοι, καὶ εἶναι τοῦτο αἰσχύνην τῷ τρεφομένῳ.

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ὡς ἠλίθιά γε σου, ὦ· Τυχιάδη, ταῦτα, εἰ μὴ δύνασαι γινώσκειν ὅτι πλούσιος ἀνήρ, εἰ καὶ τὸ Γύγου χρυσίον ἔχοι, μόνος ἐσθίων πένης ἐστὶν καὶ προϊὼν ἄνευ παρασίτου πτωχὸς δοκεῖ, καὶ ὥσπερ στρατιώτης χωρὶς ὅπλων ἀτιμότερος καὶ ἐσθὴς ἄνευ πορφύρας καὶ ἵππος ἄνευ φαλάρων, οὕτω καὶ πλούσιος ἄνευ παρασίτου ταπεινός τις καὶ εὐτελὴς φαίνεται. καὶ μὴν ὁ μὲν πλούσιος κοσμεῖται ὑπʼ αὐτοῦ, τὸν δὲ παράσιτον πλούσιος οὐδέποτε κοσμεῖ.

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ἄλλως τε οὐδὲ ὄνειδος αὐτῷ ἐστιν, ὡς σὺ φής, τὸ παρασιτεῖν ἐκείνῳ, δῆλον ὅτι ὥς τινι κρείττονι χείρονα, ὅπου γε μὴν τῷ πλουσίῳ τοῦτο λυσιτελές ἐστιν, τὸ τρέφειν τὸν παράσιτον, ᾧ γε μετὰ τοῦ κοσμεῖσθαι ὑπʼ αὐτοῦ καὶ ἀσφάλεια πολλὴ ἐκ τῆς τούτου δορυφορίας ὑπάρχει· οὔτε γὰρ μάχῃ ῥᾳδίως ἄν τις ἐπιχειρήσαι τῷ πλουσίῳ τοῦτον ὁρῶν παρεστῶτα, ἀλλʼ οὐδʼ ἂν ἀποθάνοι φαρμάκῳ οὐδεὶς ἔχων παράσιτον. τίς γὰρ ἂν τολμήσειεν ἐπιβουλεῦσαί τινι τούτου προεσθίοντος καὶ προπίνοντος; ὥστε ὁ πλούσιος οὐχὶ .κοσμεῖται μόνον, ἀλλὰ καὶ ἐκ τῶν μεγίστων κινδύνων ὑπὸ τοῦ παρασίτου σώζεται. οὕτω μὲν ὁ παράσιτος διὰ φιλοστοργίαν πάντα κίνδυνον ὑπομένει, καὶ οὐκ ἂν παραχωρήσειεν τῷ πλουσίῳ φαγεῖν μόνῳ ἀλλὰ καὶ ἀποθανεῖν αἱρεῖται συμφαγών.

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πάντα μοι δοκεῖς, ὦ Σίμων, διεξελθεῖν ὑστερήσας οὐδὲν τῆς σεαυτοῦ τέχνης, οὐχ ὥσπερ αὐτὸς ἔφασκες, ἀμελέτητος ὤν, ἀλλʼ ὥσπερ ἄν τις ὑπὸ τῶν μεγίστων γεγυμνασμένος. λοιπόν, εἰ μὴ αἴσχιον αὐτὸ τὸ ὄνομά ἐστι τῆς παρασιτικῆς, θέλω μαθεῖν.

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ὅρα δὴ τὴν ἀπόκρισιν, ἐάν σοι ἱκανῶς λέγεσθαι δοκῇ, καὶ πειρῶ πάλιν αὐτὸς ἀποκρίνασθαι πρὸς τὸ ἐρωτώμενον ᾗ ἄριστα οἴει. φέρε γάρ, τὸν σῖτον οἱ παλαιοὶ τί καλοῦσι;

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τροφήν.

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τί δὲ τὸ σιτεῖσθαι, οὐχὶ τὸ ἐσθίειν;

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ναί.

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οὐκοῦν καθωμολόγηται τὸ παρασιτεῖν ὅτι οὐκ ἄλλο ἐστίν;

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τοῦτο γάρ, ὦ Σίμων, ἐστὶν ὃ αἰσχρὸν φαίνεται.

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φέρε δὴ πάλιν ἀπόκριναί μοι, πότερόν σοι δοκεῖ διαφέρειν, καὶ προκειμένων ἀμφοῖν πότερον ἂν αὐτὸς ἕλοιο, ἆρά γε τὸ πλεῖν ἢ τὸ παραπλεῖν;

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οὗτος μέντοι δοκεῖ καὶ κοσμῆσαι τὴν τέχνην ἀξίως.
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ὁ δὲ Πλάτων ὑμῶν ὁ γενναιότατος καὶ αὐτὸς μὲν ἧκεν εἰς Σικελίαν ἐπὶ τούτῳ, καὶ ὀλίγας παρασιτήσας ἡμέρας τῷ τυράννῳ τοῦ παρασιτεῖν ὑπὸ ἀφυίας ἐξέπεσε, καὶ πάλιν Ἀθήναζε ἀφικόμενος καὶ φιλοπονῄσας καὶ παρασκευάσας ἑαυτὸν αὖθις δευτέρῳ στόλῳ ἐπέπλευσε τῇ Σικελίᾳ καὶ δειπνήσας πάλιν ὀλίγας ἡμέρας ὑπὸ ἀμαθίας ἐξέπεσε· καὶ αὕτη ἡ συμφορὰ Πλάτωνι περὶ Σικελίαν ὁμοία δοκεῖ γενέσθαι τῇ Νικίου.

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καὶ τίς, ὦ Σίμων, περὶ τούτου λέγει;

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πολλοὶ μὲν καὶ ἄλλοι, Ἀριστόξενος δὲ ὁ μουσικός, πολλοῦ λόγου ἄξιος.λόγου ἄξιος MSS. add: καὶ αὐτὸς δὲ παράσιτος Νηλέως ἦν, excised by Cobet. Dindorf, referring it to Aristotle, sets it after τεχνῶν.

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Εὐριπίδης μὲν γὰρ ὅτι Ἀρχελάῳ μέχρι μὲν τοῦ θανάτου παρεσίτει καὶ Ἀνάξαρχος Ἀλεξάνδρῳ πάντως ἐπίστασαι.

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καὶ Ἀριστοτέλης δὲ τῆς παρασιτικῆς ἤρξατο μόνον ὥσπερ καὶ τῶν ἄλλων τεχνῶν.
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φιλοσόφους μὲν οὖν, ὥσπερ ἦν, παρασιτεῖνπαρασιτεῖν du Soul: παρασιτίᾳ MSS. σπουδάσαντας ἔδειξα· παράσιτον δὲ οὐδεὶς ἔχει φράσαι φιλοσοφεῖν ἐθελήσαντα.

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καὶ μέντοι εἰ ἔστιν εὔδαιμον τὸ μὴ πεινῆν μηδὲ διψῆν μηδὲ ῥιγοῦν, ταῦτα οὐδενὶ ἄλλῳ ὑπάρχει ἢ παρασίτῳ. ὥστε φιλοσόφους μὲν ἄν τις πολλοὺς καὶ ῥιγοῦντας καὶ πεινῶντας εὕροι, παράσιτον δὲ οὔ· ἢ οὐκ ἂν εἴη παράσιτος, ἀλλὰ δυστυχής τις καὶκαὶ Harmon: ἢ MSS. πτωχὸς ἄνθρωπος καὶκαὶ Harmon: ἢ MSS. φιλοσόφῳ ὅμοιος.

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ἱκανῶς ταῦτά γε. ὅτι δὲ κατὰ τἄλλατἄλλα Fritzsche: πολλὰ MSS. διαφέρει φιλοσοφίας καὶ ῥητορικῆς ἡ παρασιτικὴ πῶς ἐπιδεικνύεις;

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εἰσίν, ὦ βέλτιστε, καιροὶ τοῦ τῶν ἀνθρώπων βίου, ὁ μέν τις εἰρήνης, οἶμαι, ὁ δʼ αὖ πολέμου. ἐν δὴ τούτοις πᾶσα ἀνάγκη φανερὰς γίγνεσθαι τὰς τέχνας καὶ τοὺς ἔχοντας ταύτας ὁποῖοί τινές εἰσιν. πρότερον δέ, εἰ δοκεῖ, σκοπώμεθα τὸν τοῦ πολέμου καιρόν, καὶ τίνες ἂν εἶεν μάλιστα χρησιμώτατοι ἰδίᾳ τε ἕκαστος αὐτῷ καὶ κοινῇ τῇ πόλει.

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ὡς οὐ μέτριον ἀγῶνα καταγγέλλεις τῶν ἀνδρῶν· καὶ ἔγωγε πάλαι γελῶ κατʼ ἐμαυτὸν ἐννοῶν ποῖος ἂν εἴη συμβαλλόμενος παρασίτῳ φιλόσοφος.

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ἵνα τοίνυν μὴ πάνυ θαυμάζῃς μηδὲ τὸ πρᾶγμά σοι δοκῇ χλεύης ἄξιον, φέρε προτυπωσώμεθα παρʼ ἡμῖν αὐτοῖς ἠγγέλθαι μὲν αἰφνίδιον εἰς τὴν χώραν ἐμβεβληκέναι πολεμίους, εἶναι δὲ ἀνάγκην ἐπεξιέναι καὶ μὴ περιορᾶν ἔξω δῃουμένην τὴν γῆν, τὸν στρατηγὸν δὲ παραγγέλλειν ἅπαντας εἰς τὸν κατάλογον τοὺς ἐν ἡλικίᾳ, καὶ δὴ χωρεῖν τοὺς ἄλλους, ἐν δὲ δὴ τούτοις φιλοσόφους τινὰς καὶ ῥήτορας καὶ παρασίτους. πρῶτον τοίνυν ἀποδύσωμεν αὐτούς· ἀνάγκη γὰρ τοὺς μέλλοντας ὁπλίζεσθαι γυμνοῦσθαι πρότερον. θεῶ δὴ τοὺς ἄνδρας, ὦ γενναῖε, καθʼ ἕκαστον καὶ δοκίμαζε τὰ σώματα. τοὺς μὲν τοίνυν αὐτῶν ὑπὸ ἐνδείας ἴδοις ἂν λεπτοὺς καὶ ὠχρούς, πεφρικότας, ὥσπερ ἤδη τραυματίας παρειμένους· ἀγῶνα μὲν γὰρ καὶ μάχην σταδιαίαν καὶ ὠθισμὸν καὶ κόνιν καὶ τραύματα μὴ γελοῖον ᾖ λέγειν δύνασθαι φέρειν ἀνθρώπους ὥσπερ ἐκείνους τινὸς δεομένους ἀναλήψεως.
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ἄθρει δὲ πάλιν μεταβὰς τὸν παράσιτον ὁποῖός τις φαίνεται. ἆρʼ οὐχ ὁ μὲν τὸ σῶμα πρῶτον πολὺς καὶ τὸ χρῶμα ἡδύς, οὐ μέλας δὲ οὐδὲ λευκός — τὸ μὲν γὰρ γυναικί, τὸ δὲ δούλῳ προσέοικεν — ἔπειτα θυμοειδής, δεινὸν βλέπων ὁποῖον ἡμεῖς, μέγα καὶ ὕφαιμον; οὐ γὰρ καλὸν δεδοικότα καὶ θῆλυν ὀφθαλμὸν εἰς πόλεμον φέρειν. ἆρʼ οὐχ ὁ τοιοῦτος καλὸς μὲν γένοιτʼ ἂν καὶ ζῶν ὁπλίτης, καλὸς δὲ καὶ εἰ ἀποθάνοι νεκρός;νεκρός Harmon: καλῶς MSS. Sommerbrodt excises καλῶς.
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ἀλλὰ τί δεῖ ταῦτα εἰκάζειν ἔχοντας αὐτῶν παραδείγματα; ἁπλῶς γὰρ εἰπεῖν, ἐν πολέμῳ τῶν πώποτε ῥητόρων ἢ φιλοσόφων οἱ μὲν οὐδὲ ὅλως ὑπέμειναν ἔξω τοῦ τείχους προελθεῖν, εἰ δέ τις καὶ ἀναγκασθεὶς παρετάξατο, φημὶ τοῦτον λείψαντα τὴν τάξιν ὑποστρέφειν.

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ὡς θαυμάσια πάντα καὶ οὐδὲν ὑπισχνῇ μέτριον. λέγε δὲ ὅμως.

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τῶν μὲν τοίνυν ῥητόρων Ἰσοκράτης οὐχ ὅπως εἰς πόλεμον ἐξῆλθέν ποτε, ἀλλʼ οὐδʼ ἐπὶ δικαστήριον ἀνέβη, διὰ δειλίαν, οἶμαι, ὅτι οὐδὲ τὴν φωνὴν διὰ τοῦτο εἶχεν ἔτι. τί δʼ;τί δ’  Fritzsche: not in MSS. οὐχὶ Δημάδης μὲν καὶ Αἰσχίνης καὶ Φιλοκράτης ὑπὸ δέους εὐθὺς τῇ καταγγελίᾳ τοῦ Φιλίππου πολέμου τὴν πόλιν προὔδοσαν καὶ σφᾶς αὐτοὺς τῷ Φιλίππῳ καὶ διετέλεσαν Ἀθήνησιν ἀεὶ τὰ ἐκείνου πολιτευόμενοι, ὃς εἴ γε καὶ ἄλλος τις Ἀθηναίοιςὃς—Ἀθηναίοις Harmon: ὡς—Ἀθηναῖος MSS. κατὰ ταῦτα ἐπολέμει· κἀκεῖνος ἐν αὐτοῖς ἦν φίλος. Ὑπερίδης δὲ καὶ Δημοσθένης καὶ Λυκοῦργος, οἵ γε δοκοῦντες ἀνδρειότεροι κἀν ταῖς ἐκκλησίαις ἀεὶ θορυβοῦντες καὶ λοιδορούμενοι τῷ Φιλίππῳ, τί ποτε ἀπειργάσαντο γενναῖον ἐν τῷ πρὸς αὐτὸν πολέμῳ; καὶ Ὑπερίδης μὲν καὶ Λυκοῦργος οὐδὲ ἐξῆλθον, ἀλλʼ οὐδὲ ὅλως ἐτόλμησαν μικρὸν ἔξω παρακῦψαι τῶν πυλῶν, ἀλλʼ ἐντειχίδιοι ἐκάθηντο παρʼ αὐτοῖς ἤδη πολιορκούμενοι γνωμίδια καὶ προβουλευμάτια συντιθέντες. ὁ δὲ δὴ κορυφαιότατος αὐτῶν, ὁ ταυτὶ λέγων ἐν ταῖς ἐκκλησίαις συνεχῶς· Φίλιππος γὰρ ὁ Μακεδὼν ὄλεθρος, ὅθεν οὐδὲ ἀνδράποδον πρίαιτό τίς ποτε, τολμήσας προελθεῖν εἰς τὴν Βοιωτίαν, πρὶν ἢ συμμῖξαι τὰ στρατόπεδα καὶ συμβαλεῖν εἰς χεῖρας ῥίψας τὴν ἀσπίδα ἔφυγεν. ἢ οὐδέπω ταῦτα πρότερον διήκουσας οὐδενός, πάνυ γνώριμα ὄντα οὐχ ὅπως Ἀθηναίοις, ἀλλὰ Θρᾳξὶ καὶ Σκύθαις, ὅθεν ἐκεῖνο τὸ κάθαρμα ἦν;

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ἐπίσταμαι ταῦτα· ἀλλʼ οὗτοι μὲν ῥήτορες καὶ λόγους λέγειν ἠσκηκότες, ἀρετὴν δὲ οὔ. τί δὲ περὶ τῶν φιλοσόφων λέγεις; οὐ γὰρ δὴ τούτους ἔχεις ὥσπερ ἐκείνους αἰτιᾶσθαι.

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οὗτοι πάλιν, ὦ Τυχιάδη, οἱ περὶ τῆς ἀνδρείας ὁσημέραι διαλεγόμενοι καὶ κατατρίβοντες τὸ τῆς ἀρετῆς ὄνομα πολλῷ μᾶλλον τῶν ῥητόρων φανοῦνται δειλότεροι καὶ μαλακώτεροι. σκόπει δὴ οὕτως. πρῶτον μὲν οὐκ ἔστιν ὅστις εἰπεῖν ἔχοι φιλόσοφον ἐν πολέμῳ τετελευτηκότα· ἤτοι γὰρ οὐδὲ ὅλως ἐστρατεύσαντο, ἢ εἴπερ ἐστρατεύσαντο, πάντες ἔφυγον. Ἀντισθένης μὲν οὖν καὶ Διογένης καὶ Κράτης καὶ Ζήνων καὶ Πλάτων καὶ Αἰσχίνης καὶ Ἀριστοτέλης καὶ πᾶς οὗτος ὁ ὅμιλος οὐδὲ εἶδον παράταξιν· μόνος δὲ τολμήσας ἐξελθεῖν εἰς τὴν ἐπὶ Δηλίῳἐπὶ Δηλίῳ Gesner: ἐν τῇ πόλει MSS. μάχην ὁ σοφὸς αὐτῶν Σωκράτης φεύγων ἐκεῖθεν ἀπὸ τῆς Πάρνηθος εἰς τὴν Ταυρέου παλαίστραν κατέφυγεν. πολὺ γὰρ αὐτῷ ἀστειότερον ἐδόκει μετὰ τῶν μειρακυλλίων καθεζόμενον ὀαρίζειν καὶ σοφισμάτια προβάλλειν τοῖς ἐντυγχάνουσιν ἢ ἀνδρὶ Σπαρτιάτῃ μάχεσθαι.

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ὦ γενναῖε, ταῦτα μὲν ἤδη καὶ παρʼ ἄλλων ἐπυθόμην, οὐ μὰ Δία σκώπτειν αὐτοὺς καὶ ὀνειδίζειν βουλομένων· ὥστε οὐδέν τί μοι δοκεῖς χαριζόμενος τῇ σεαυτοῦ τέχνῃ καταψεύδεσθαι τῶν ἀνδρῶν.

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ἀλλʼ εἰ δοκεῖ ἤδη, φέρε καὶ σὺ τὸν παράσιτον ὁποῖός τίς ἐστιν ἐν πολέμῳ λέγε, καὶ εἰ καθόλωςκαθόλως Harmon: καὶ ὅλως MSS. λέγεται παράσιτός τις γενέσθαι τῶν παλαιῶν;

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καὶ μήν, ὦ φιλότης, οὐδεὶς οὕτωςοὕτως Dindorf: not in MSS. ἀνήκοος Ὁμήρου, οὐδʼ ἂν πάμπαν ἰδιώτης τύχῃ, ὃς οὐκ ἐπίσταται παρʼ αὐτῷ τοὺς ἀρίστους τῶν ἡρώων παρασίτους ὄντας. ὅ τε γὰρ Νέστωρ ἐκεῖνος, οὗ ἀπὸ τῆς γλώττης ὥσπερ μέλι ὁ λόγος ἀπέρρει,ἀπέρρει vulg.: ἀπορρεῖ MSS. αὐτοῦ τοῦ βασιλέως παράσιτος ἦν, καὶ οὔτε τὸν Ἀχιλλέα, ὅσπερ ἐδόκει τε καὶ ἦν τὸ σῶμα γενναιότατος, οὔτε τὸν Διομήδην οὔτε τὸν Αἴαντα ὁ Ἀγαμέμνων οὕτως ἐπαινεῖ τε καὶ θαυμάζει ὥσπερ τὸν Νέστορα. οὐδὲ γὰρ δέκα Αἴαντας εὔχεται γενέσθαι αὑτῷ οὔτε δέκα Ἀχιλλέας· πάλαι δʼ ἂν ἑαλωκέναι τὴν Τροίαν, εἰ τοιούτους ὁποῖος ἦν οὗτος ὁ παράσιτος, καίπερ γέρων ὤν, στρατιώτας εἶχεν δέκα. καὶ τὸν Ἰδομενέα τὸν τοῦ Διὸς ἔγγονον παράσιτον Ἀγαμέμνονος ὁμοίως λέγει.

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ταῦτα μὲν καὶ αὐτὸς ἐπίσταμαι· οὔπω γε μὴν δοκῶ μοι γιγνώσκειν, πῶς δὴ τὼ ἄνδρε τῷ Ἀγαμέμνονι παράσιτοι ἦσαν.

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ἀναμνήσθητι, ὦ γενναῖε, τῶν ἐπῶν ἐκείνων ὧνπερ αὐτὸς ὁ Ἀγαμέμνων πρὸς τὸν Ἰδομενέα λέγει.

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ποίων;

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+σὸν δὲ πλεῖον δέπας αἰεὶ + +ἕστηχʼ ὥσπερ ἐμοὶ πιέειν ὅτε θυμὸς ἀνώγοι. +ἐνταῦθα γὰρ τὸ αἰεὶ πλεῖον δέπας εἴρηκεν οὐχ ὅτι τὸ ποτήριον διὰ παντὸς πλῆρες ἑστήκει τῷ Ἰδομενεῖ καὶ μαχομένῳ καὶ καθεύδοντι, ἀλλʼ ὅτι αὐτῷ διʼ ὅλου τοῦ βίου μόνῳ συνδειπνεῖν ὑπῆρχεν τῷ βασιλεῖ, οὐχ ὥσπερ τοῖς λοιποῖς στρατιώταις πρὸς ἡμέρας τινὰς καλουμένοις.

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τὸν μὲν γὰρ Αἴαντα, ἐπεὶ καλῶς ἐμονομάχησεν τῷ Ἕκτορι, εἰς Ἀγαμέμνονα δῖον ἄγον, φησίν, κατὰ τιμὴν ἀξιωθέντα ὀψὲ τοῦ παρὰ τῷ βασιλεῖ δείπνου. ὁ δὲ Ἰδομενεὺς καὶ ὁ Νέστωρ ὁσημέραι συνεδείπνουν τῷ βασιλεῖ, ὡς αὐτός φησιν. Νέστωρ δὲ παράσιτός μοι δοκεῖ τῶν βασιλέων μάλιστα τεχνίτης καὶ ἀγαθὸς γενέσθαι· οὐ γὰρ ἐπὶ τοῦ Ἀγαμέμνονος ἄρξασθαι τῆς τέχνης, ἀλλὰ ἄνωθεν ἐπὶ Καινέως καὶ Ἐξαδίου· δοκεῖ δὲ οὐδὲ ἂν παύσασθαι παρασιτῶν, εἰ μὴ ὁ Ἀγαμέμνων ἀπέθανεν.

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οὑτοσὶ μὲν γενναῖος ὁ παράσιτος. εἰ δὲ καὶ ἄλλους τινὰς οἶσθα, πειρῶ λέγειν.

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τί οὖν, ὦ Τυχιάδη, οὐχὶ καὶ Πάτροκλος τοῦ Ἀχιλλέως παράσιτος ἦν, καὶ ταῦτα οὐδενὸς τῶν ἄλλων Ἑλλήνων φαυλότερος οὔτε τὴν ψυχὴν οὔτε τὸ σῶμα νεανίας ὤν; ἐγὼ γὰρ οὐδʼ αὐτοῦ μοι δοκῶ τοῦ Ἀχιλλέως τεκμαίρεσθαι τοῖς ἔργοις αὐτοῦ χείρω εἶναι· τόν τε γὰρ Ἕκτορα ῥήξαντα τὰς πύλας καὶ παρὰ ταῖς ναυσὶν εἴσω μαχόμενον οὗτος ἐξέωσεν καὶ τὴν Πρωτεσιλάου ναῦν ἤδη καιομένην ἔσβεσεν, καίτοι ἐπεβάτευον αὐτῆς οὐχ οἱ φαυλότατοι, ἀλλʼ οἱ τοῦ Τελαμῶνος Αἴας τε καὶ Τεῦκρος,ὁ μὲν ὁπλίτης ἀγαθός,ὁ δὲ τοξότης. καὶ πολλοὺς μὲν ἀπέκτεινε τῶν βαρβάρων, ἐν δὲ δὴ τούτοις καὶ Σαρπηδόνα τὸν παῖδα τοῦ Διός, ὁ παράσιτος τοῦ Ἀχιλλέως. καὶ ἀπέθανεν δὲ οὐχὶ τοῖς ἄλλοις ὁμοίως, ἀλλὰ τὸνἀλλὰ τὸν Fritzsche: ἀλλʼ αὐτόν MSS. μὲν Ἕκτορα Ἀχιλλεὺς ἀπέκτεινεν, εἷς ἕνα, καὶ αὐτὸν τὸν Ἀχιλλέα Πάρις, τὸν δὲ παράσιτον θεὸς καὶ δύο ἄνθρωποι. καὶ τελευτῶν δὲ φωνὰς ἀφῆκεν οὐχ οἵαςὁ γενναιότατος Ἕκτωρ καὶ προσπίπτων τὸν Ἀχιλλέα καὶ ἱκετεύων ὅπωςὁ νεκρὸς αὐτοῦ τοῖς οἰκείοις ἀποδοθῇ, ἀλλʼ οἵας εἰκὸς ἀφεῖναι παράσιτον. τίνας δὴ ταύτας; τοιοῦτοι δʼ εἴπερ μοι ἐείκοσιν ἀντεβόλησαν, πάντες κʼ αὐτόθʼ ὄλοντο ἐμῷ ὑπὸ δουρὶ δαμέντες.

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ταῦτα μὲν ἱκανῶς· ὅτι δὲ μὴ φίλος ἀλλὰ παράσιτος ἦν ὁ Πάτροκλος τοῦ Ἀχιλλέως πειρῶ λέγειν.

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αὐτόν, ὦ Τυχιάδη, τὸν Πάτροκλον ὅτι παράσιτος ἦν λέγοντά σοι παρέξομαι.

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θαυμαστὰ λέγεις.

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ἄκουε τοίνυν αὐτῶν τῶν ἐπῶν· +μὴ ἐμὰ σῶν ἀπάνευθε τιθήμεναι ὀστέʼ, Ἀχιλλεῦ, + +ἀλλʼ ὁμοῦ, ὡς ἐτράφην περ ἐν ὑμετέροισι δόμοισι. + καὶ πάλιν ὑποβάς, καὶ νῦν με δεξάμενος, φησίν, ὁ Πηλεὺς ἔτρεφεν ἐνδυκέως καὶ σὸν θεράποντʼ ὀνόμηνε. τουτέστι παράσιτον εἶχεν. εἰ μὲν τοίνυν φίλον ἐβούλετο τὸν Πάτροκλον λέγειν, οὐκ ἂν αὐτὸν ὠνόμαζεν θεράποντα·θεράποντα· ἐλεύθερος γὰρ ἦν ὁ Πάτροκλος. τίνας τοίνυν λέγει τοὺς θεράποντα·θεράποντα· εἰ μήτε τοὺς δούλους μήτε τοὺς φίλους; τοὺς παρασίτους δῆλον ὅτι· ᾗ καὶ τὸν Μηριόνην τοῦ Ἰδομενέως καὶ αὐτὸν θεράπονταθεράποντα MSS. (except Γ) add οὕτως οἶμαι καλουμένων τότε τῶν παρασίτων, excised by Hirschig, Jacobitz. ὀνομάζει.

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Σκόπει δὲ ὅτι καὶ ἐνταῦθα τὸν μὲν Ἰδομενέα Διὸς ὄντα υἱὸν οὐκ ἀξιοῖ λέγειν ἀτάλαντον Ἄρηϊ, Μηριόνην δὲ τὸν παράσιτον αὐτοῦ.
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τί δέ; οὐχὶ καὶ Ἀριστογείτων, δημοτικὸς ὢν καὶ πένης, ὥσπερ Θουκυδίδης φησί, παράσιτος ἦν Ἁρμοδίου; τί δέ; οὐχὶ καὶ ἐραστής; ἐπιεικῶς γὰρ οἱ παράσιτοι καὶ ἐρασταὶ τῶν τρεφόντων εἰσίν. οὗτος τοίνυν πάλιν ὁ παράσιτος τὴν Ἀθηναίων πόλιν τυραννουμένην εἰς ἐλευθερίαν ἀφείλετο, καὶ νῦν ἕστηκε χαλκοῦς ἐν τῇ ἀγορᾷ μετὰ τῶν παιδικῶν.

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οὗτοι μὲν δή, τοιοίδε ὄντες, μάλα ἀγαθοὶ παράσιτοι ἦσαν.
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σὺ δὲ δὴ ποῖόν τινα εἰκάζεις ἐν πολέμῳ τὸν παράσιτον; οὐχὶ πρῶτον μὲν ὁ τοιοῦτος ἀριστοποιησάμενος ἔξεισιν ἐπὶ τὴν παράταξιν, καθάπερ καὶ ὁ Ὀδυσσεὺς ἀξιοῖ; οὐ γὰρ ἄλλως ἐν πολέμῳ μάχεσθαι, φησίν, ἔστιν, εἰ καὶἔστιν, εἰ καὶ Text Harmon: οὐ γὰρ ἀλλʼ ὃν ἐν πολέμῳ μάχεσθαί φησιν ἑστιάσει καὶ MSS. εὐθὺς ἅμα ἕῳ μάχεσθαι δέοι. καὶ ὃν ἄλλοι στρατιῶται χρόνον ὑπὸ δέους ὁ μέν τις ἀκριβῶς ἁρμόζει τὸ κράνος, ὁ δὲ θωράκιον ἐνδύεται, ὁ δὲ αὐτὸ τὸ δεινὸν ὑποπτεύων τοῦ πολέμου τρέμει, οὗτος δὲ ἐσθίει τότε μάλα φαιδρῷ τῷ προσώπῳ καὶ μετὰ τὴν ἔξοδον εὐθὺς ἐν πρώτοις διαγωνίζεται· ὁ δὲ τρέφων αὐτὸν ὄπισθεν ὑποτέτακται τῷ παρασίτῳ, κἀκεῖνος αὐτὸν ὥσπερ ὁ Αἴας τὸν Τεῦκρον ὑπὸ τῷ σάκει καλύπτει, καὶ τῶν βελῶν ἀφιεμένων γυμνώσας ἑαυτὸν τοῦτον σκέπει· βούλεται γὰρ ἐκεῖνον μᾶλλον σώζειν ἢ ἑαυτόν.
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εἰ δὲ δὴ καὶ πέσοι παράσιτος ἐν πολέμῳ, οὐκ ἂν ἐπʼ αὐτῷ δήπου οὔτε λοχαγὸς οὔτε στρατιώτης αἰσχυνθείη μεγάλῳ τε ὄντι νεκρῷ καὶ ὥσπερ ἐν συμποσίῳ καλῷ καλῶς κατακειμένῳ. ὡς ἄξιόν γε φιλοσόφου νεκρὸν ἰδεῖν τούτῳ παρακείμενον, ξηρόν, ῥυπῶντα, μακρὸν πωγώνιον ἔχοντα, προτεθνηκότα τῆς μάχης, ἀσθενῆ ἄνθρωπον. τίς οὐκ ἂν καταφρονήσειε ταύτης τῆς πόλεως τοὺς ὑπασπιστὰς αὐτῆς οὕτως κακοδαίμονας ὁρῶν; τίς δὲ οὐκ ἂν εἰκάσαι, χλωροὺς καὶ κομήτας ὁρῶν ἀνθρωπίσκους κειμένους, τὴν πόλιν ἀποροῦσαν συμμάχων τοὺς ἐν τῇ εἱρκτῇ κακούργους ἐπιλῦσαι τῷ πολέμῳ;

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τοιοῦτοι μὲν ἐν πολέμῳ πρὸς ῥήτορας καὶ φιλοσόφους εἰσὶν οἱ παράσιτοι.

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ἐν εἰρήνῃ δὲ τοσούτῳ μοι δοκεῖ διαφέρεινδιαφέρειν vulg.; καὶ διαφέρειν MSS. παρασιτικὴ φιλοσοφίας ὅσον αὐτὴ ἡ εἰρήνη πολέμου.

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καὶ πρῶτον, εἰ δοκεῖ, σκοπῶμεν τὰ τῆς εἰρήνης χωρία.

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οὔπω συνίημι ὅ τι τοῦτό πως βούλεται, σκοπῶμεν δὲ ὅμως.

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οὐκοῦν ἀγορὰν καὶ δικαστήρια καὶ παλαίστρας καὶ γυμνάσια καὶ κυνηγέσια καὶ συμπόσια ἔγωγε φαίην ἂν πόλεως χωρία.

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πάνυ μὲν οὖν.

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ὁ τοίνυν παράσιτος εἰς ἀγορὰν μὲν καὶ δικαστήρια οὐ πάρεισιν, ὅτι, οἶμαι, τοῖς συκοφάνταις πάντα τὰ χωρία ταῦτα μᾶλλον προσήκει καὶ ὅτι οὐδὲν μέτριόν ἐστιν τῶν ἐν τούτοις γιγνομένων, τὰς δὲ παλαίστρας καὶ τὰ γυμνάσια καὶ τὰ συμπόσια διώκει καὶ κοσμεῖ μόνος οὗτος. ἐπεὶ τίς ἐν παλαίστρᾳ φιλόσοφος ἢ ῥήτωρ ἀποδὺς ἄξιος συγκριθῆναι παρασίτου τῷ σώματι; ἢ τίς ἐν γυμνασίῳ τούτων ὀφθεὶς οὐκ αἰσχύνη μᾶλλον τοῦ χωρίου ἐστί; καὶ μὴν ἐν ἐρημίᾳ τούτων οὐδεὶς ἂν ὑποσταίη θηρίον ὁμόσε ἰόν, ὁ δὲ παράσιτος αὐτά τε ἐπιόντα μένει καὶ δέχεται ῥᾳδίως, μεμελετηκὼς αὐτῶν ἐν τοῖς δείπνοις καταφρονεῖν, καὶ οὔτε ἔλαφος οὔτε σῦς αὐτὸν ἐκπλήττει πεφρικώς, ἀλλὰ κἂν ἐπʼ αὐτὸν ὁ σῦς τὸν ὀδόντα θήγῃ, καὶ ὁ παράσιτος ἐπὶ τὸν σῦν ἀντιθήγει. τοὺς μὲν γὰρ λαγὼς διώκει μᾶλλον τῶν κυνῶν. ἐν δὲ δὴ συμποσίῳ τίς ἂν καὶ ἁμιλλήσαιτο παρασίτῳ ἤτοι παίζοντι ἢ ἐσθίοντι; τίς δʼ ἂν μᾶλλον εὐφράναι τοὺς συμπότας; πότερόν ποτε οὗτος ᾄδων καὶ σκώπτων, ἢ ἄνθρωπος μὴ γελῶν, ἐν τριβωνίῳ κείμενος, εἰς τὴν γῆν ὁρῶν, ὥσπερ ἐπὶ πένθος οὐχὶ συμπόσιον ἥκων; καὶ ἔμοιγε δοκεῖ, ἐν συμποσίῳ φιλόσοφος τοιοῦτόν ἐστιν οἷον ἐν βαλανείῳ κύων.

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φέρε δὴ ταῦτα ἀφέντες ἐπʼ αὐτὸν ἤδη βαδίζωμεν τὸν βίον τοῦ παρασίτου, σκοποῦντες ἅμα καὶ παραβάλλοντες ἐκεῖνον.

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πρῶτον τοίνυν ἴδοι τις ἂν τὸν μὲν παράσιτον ἀεὶ δόξης καταφρονοῦντα καὶ οὐδὲν αὐτῷ μέλον ὅ τι ἂνὅ τι ἂν Fritzche: τί ἂν MSS. (τι ὦν r2 : ὧν vulg.). οἱ ἄνθρωποι οἴωνται περὶ αὐτοῦ, ῥήτορας δὲ καὶ φιλοσόφους εὕροι τις ἂν οὐ τινάς, ἀλλὰ πάντας ὑπὸ τύφου καὶ δόξης τριβέντας, καὶ οὐ δόξης μόνον, ἀλλὰ καὶ ὃ τούτου αἴσχιόν ἐστιν, ὑπʼ ἀργυρίου. καὶ ὁ μὲν παράσιτος οὕτως ἔχει πρὸς ἀργύριον ὡς οὐκ ἄν τις οὐδὲ πρὸς τὰς ἐν τοῖς αἰγιαλοῖς ψηφῖδας ἀμελῶς ἔχοι, καὶ οὐδὲν αὐτῷ δοκεῖ διαφέρειν τὸ χρυσίον τοῦ πυρός. οἵ γε μὴν ῥήτορες, καὶ ὃ δεινότερόν ἐστιν, καὶ οἱ φιλοσοφεῖν φάσκοντες πρὸς αὐτὰ οὕτως διάκεινται κακοδαιμόνως, ὥστε τῶν μάλιστα νῦν εὐδοκιμούντων φιλοσόφων — περὶ μὲν γὰρ τῶν ῥητόρων τί δεῖ λέγειν; — ὁ μὲν δικάζων δίκην δώροις ἐπʼ αὐτῇ ἑάλω,αἱσχύνεται ὅτι MSS. (except ΓΩΖ1) add ἀλλʼ ὁ μὲν (ἄλλος δὲ N) μισθὸν σοφιστεύων εἰσπράττεται τοὺς μανθάνοντας, excised by Jacobitz, ὁ δὲ παρὰ βασιλέως ὑπὲρ τοῦ συνεῖναι μισθὸν αἰτεῖ καὶ οὐκ αἰσχύνεται ὅτιὅτι Harmon: ἔτι (εἴ τι) MSS. πρεσβύτης ἀνὴρ διὰ τοῦτο ἀποδημεῖ καὶ μισθοφορεῖ καθάπερ Ἰνδὸς ἢ Σκύθης αἰχμάλωτος, καὶ οὐδὲ αὐτὸ τὸ ὄνομα αἰσχύνεται ὃ λαμβάνει.
+
+ Σίμων +

εὕροις δʼ ἂν οὐ μόνον ταῦτα περὶ τούτους, ἀλλὰ καὶ ἄλλα πάθη, οἷον λύπας καὶ ὀργὰς καὶ φθόνους καὶ παντοίας ἐπιθυμίας. ὅ γε μὴν παράσιτος ἔξωθεν τούτων ἐστὶν ἁπάντων· οὔτε γὰρ ὀργίζεται διʼ ἀνεξικακίαν καὶ ὅτι οὐκ ἔστιν αὐτῷ ὅτῳ ὀργισθείη· καὶ εἰ ἀγανακτήσειεν δέ ποτε, ἡ ὀργὴ αὐτοῦ χαλεπὸν μὲν οὐδὲ σκυθρωπὸν οὐδὲν ἀπεργάζεται, μᾶλλον δὲ γέλωτα, καὶ εὐφραίνει τοὺς συνόντας. λυπεῖταί γε μὴν ἥκιστα πάντων, τοῦτο τῆς τέχνης παρασκευαζούσης αὐτῷ καὶ χαριζομένης, μὴ ἔχειν ὑπὲρ ὅτου λυπηθείη· οὔτε γὰρ χρήματά ἐστιν αὐτῷ οὔτε οἶκος οὔτε οἰκέτης οὔτε γυνὴ οὔτε παῖδες, ὧν διαφθειρομένων πᾶσα ἀνάγκη ἐστὶ λυπεῖσθαι τὸν ἔχοντα αὐτά.αὐτά MSS. add : ἐπεὶ ταῦτα ἀπόλλυνται, omitted by Lascaris. ἐπιθυμεῖ δὲ οὔτε δόξης οὔτε χρημάτων, ἀλλʼ οὐδὲ ὡραίου τινός.

+
+ +Τυχιάδης +

ἀλλʼ, ὦ Σίμων, εἰκός γε ἐνδείᾳ τροφῆς λυπηθῆναι αὐτόν.

+ +Σίμων +

ἀγνοεῖς, ὦ Τυχιάδη, ὅτι ἐξ ἀρχῆς οὐδὲ παράσιτός ἐστιν οὗτος, ὅστις ἀπορεῖ τροφῆς· οὐδὲ γὰρ ἀνδρεῖος ἀπορίᾳ ἀνδρείας ἐστὶν ἀνδρεῖος, οὐδὲ φρόνιμος ἀπορίᾳ φρενῶν ἐστιν φρόνιμος· ἄλλως γὰρ οὐδὲγὰρ οὐδὲ vulg.: γε οὕτε MSS. παράσιτος ἂν εἴη. πρόκειται δὲ ἡμῖν περὶ παρασίτου ζητεῖν ὄντος, οὐχὶ μὴ ὄντος. εἰ δὲεἰ δὲ vulg.: εἰ δὲ μὴ MSS. ὁ ἀνδρεῖος οὐκ ἄλλως ἢ παρουσίᾳ ἀνδρειότητος καὶ ὁ φρόνιμος παρουσίᾳ φρονήσεως, καὶ ὁ παράσιτος δὲ παρουσίᾳ τοῦ παρασιτεῖν παράσιτος ἔσται· ὡς εἴ γε τοῦτο μὴ ὑπάρχοι αὐτῷ, περὶ ἄλλου τινός, καὶ οὐχὶ παρασίτου, ζητήσομεν.

+ +Τυχιάδης +

οὐκοῦν οὐδέποτε ἀπορήσει παράσιτος τροφῆς

+ +Σίμων +

ἔοικεν· ὥστε οὔτʼ ἐπὶ τούτῳ οὔτʼ ἐπʼοὔτʼ ἐκὶ τούτῳ οὔτʼ ἐπ ἄλλῳ vulg.: ἐπὶ τούτῳ οὐκ ἐπʼ ἄλλῳ MSS. ἄλλῳ ἐστὶν ὅτῳ λυπηθείη ἄν.

+
+ Σίμων +

καὶ μὴν καὶ πάντες ὁμοῦ καὶ φιλόσοφοι καὶ ῥήτορες φοβοῦνται μάλιστα. τούς γέ τοι πλείστους αὐτῶν εὕροι τις ἂν μετὰ ξύλου προϊόντας, οὐκ ἂν δή που, εἰ μὴ ἐφοβοῦντο, ὡπλισμένους, καὶ τὰς θύρας δὲ μάλα ἐρρωμένως ἀποκλείοντας, μή τις ἄρα νύκτωρ ἐπιβουλεύσειεν αὐτοῖς δεδιότας. ὁ δὲ τὴν θύραν τοῦ δωματίου προστίθησιν εἰκῆ, καὶ τοῦτο ὡς μὴ ὑπʼ ἀνέμου ἀνοιχθείη, καὶ γενομένου ψόφου νύκτωρ οὐδέν τι μᾶλλον θορυβεῖται ἢ μὴ γενομένου, καὶ διʼ ἐρημίας δὲ ἀπιὼν ἄνευ ξίφους ὁδεύει· φοβεῖται γὰρ οὐδὲν οὐδαμοῦ. φιλοσόφους δὲ ἤδη ἐγὼ πολλάκις εἶδον, οὐδενὸς ὄντος δεινοῦ, τόξα ἐνεσκευασμένους· ξύλα μὲν γὰρ ἔχουσιν καὶ εἰς βαλανεῖον ἀπιόντες καὶ ἐπʼ ἄριστον.
+
+ Σίμων +

παρασίτου μέντοι οὐδεὶς ἔχοι κατηγορῆσαι μοιχείαν ἢ βίαν ἢ ἁρπαγὴν ἢ ἄλλο τι ἀδίκημα ἁπλῶς· ἐπεὶ ὅ γε τοιοῦτος οὐκ ἂν εἴη παράσιτος, ἀλλʼ ἑαυτὸν ἐκεῖνος ἀδικεῖ. ὥστʼ εἰ μοιχεύσας τύχοι, ἅμα τῷ ἀδικήματι καὶ τοὔνομα μεταλαμβάνει τοῦ ἀδικήματος. ὥσπερ γὰρ ὁ ἀγαθὸς φαῦλα ποιῶν διὰ τοῦτο οὐκ ἀγαθός,οὐκ ἀγαθός Text A.M.Η.: ὥσπερ τὸ οὐκ ἀγαθός P1ΩΖ, ὥσπερ οὐ τὸ ἀγαθός Γ3, other MSS. ὥσπερ δὲ ὁ κακὸς οὐ τὸ ἀγαθὸς Jacobitz, ὥσπερ δὲ ὁ ἐξ ἀγαθοῦ φαῦλος οὐ τὸ ἀγαθός Fritzsche. ἀλλὰ φαῦλος εἶναι ἀναλαμβάνει, οὕτως, οἶμαι, καὶ ὁ παράσιτος, ἐάν τι ἀδικῇ, αὐτὸ μὲν τοῦτο ὅπερ ἐστὶν ἀποβάλλει, ἀναλαμβάνει δὲ ὃ ἀδικεῖ. ἀδικήματα δὲ τοιαῦτα ῥητόρων καὶ φιλοσόφων ἄφθονα οὐ μόνον ἴσμεν αὐτοὶαὐτοὶ Cobet: αὐτοῖς MSS. γεγονότα καθʼ ἡμᾶς, ἀλλὰ κἀν τοῖς βιβλίοις ἀπολελειμμένα ὑπομνήματα ἔχομεν ὧν ἠδίκησαν. ἀπολογία μὲν γὰρ Σωκράτους ἐστὶν καὶ Αἰσχίνου καὶ Ὑπερίδου καὶ Δημοσθένους καὶ τῶν πλείστων σχεδόν τι ῥητόρων καὶ σοφῶν, παρασίτου δὲ οὐκ ἔστιν ἀπολογία οὐδʼ ἔχει τις εἰπεῖν δίκην πρὸς παράσιτόν τινι γεγραμμένην.
+
+ Σίμων +

ἀλλὰ νὴ Δία ὁ μὲν βίος τοῦ παρασίτου κρείττων ἐστὶν τοῦ τῶν ῥητόρων καὶ τῶν φιλοσόφων, ὁ δὲ θάνατος φαυλότερος; πάνυ μὲν οὖν τοὐναντίον παρὰ πολὺ εὐδαιμονέστερος. φιλοσόφους μὲν γὰρ ἴσμεν ἅπαντας ἢ τοὺς πλείστους κακοὺς κακῶς ἀποθανόντας, τοὺς μὲν ἐκ καταδίκης, ἑαλωκότας ἐπὶ τοῖς μεγίστοις ἀδικήμασι, φαρμάκῳ, τοὺς δὲ καταπρησθέντας τὸ σῶμα ἅπαν, τοὺς δὲ ἀπὸ δυσουρίας φθινήσαντας, τοὺς δὲ φυγόντας. παρασίτου δὲ θάνατον οὐδεὶς ἔχει τοιοῦτον εἰπεῖν, ἀλλὰ τὸν εὐδαιμονέστατον φαγόντος καὶ πιόντος. εἰ δέ τις καὶ δοκεῖ βιαίῳ τετελευτηκέναι θανάτῳ, ἀπεπτήσας ἀπέθανεν.

+
+ +Τυχιάδης +

ταῦτα μὲν ἱκανῶς διημίλληταί σοι τὰ πρὸς τοὺς φιλοσόφους ὑπὲρ τοῦ παρασίτου. λοιπὸν δὲ εἰ καλὸν καὶ λυσιτελές ἐστιν τὸ κτῆμα τοῦτο τῷ τρέφοντι, πειρῶ λέγειν· ἐμοὶ μὲν γὰρ δοκοῦσιν ὥσπερ εὐεργετοῦντες καὶ χαριζόμενοι τρέφειν αὐτοὺς οἱ πλούσιοι, καὶ εἶναι τοῦτο αἰσχύνην τῷ τρεφομένῳ.

+ +Σίμων +

ὡς ἠλίθιά γε σου, ὦ Τυχιάδη, ταῦτα, εἰ μὴ δύνασαι γινώσκειν ὅτι πλούσιος ἀνήρ, εἰ καὶ τὸ Γύγου χρυσίον ἔχοι, μόνος ἐσθίων πένης ἐστὶν καὶ προϊὼν ἄνευ παρασίτου πτωχὸς δοκεῖ, καὶ ὥσπερ στρατιώτης χωρὶς ὅπλων ἀτιμότερος καὶ ἐσθὴς ἄνευ πορφύρας καὶ ἵππος ἄνευ φαλάρων, οὕτω καὶ πλούσιος ἄνευ παρασίτου ταπεινός τις καὶ εὐτελὴς φαίνεται. καὶ μὴν ὁ μὲν πλούσιος κοσμεῖται ὑπʼ αὐτοῦ, τὸν δὲ παράσιτον πλούσιος οὐδέποτε κοσμεῖ.

+
+ Σίμων +

ἄλλως τε οὐδὲ ὄνειδος αὐτῷ ἐστιν, ὡς σὺ φής, τὸ παρασιτεῖν ἐκείνῳ, δῆλον ὅτι ὥς τινι κρείττονι χείρονα, ὅπουὅπου vulg.: ὅπως MSS. γε μὴν τῷ πλουσίῳ τοῦτο λυσιτελές ἐστιν, τὸ τρέφειν τὸν παράσιτον, ᾧ γε μετὰ τοῦ κοσμεῖσθαι ὑπʼ αὐτοῦ καὶ ἀσφάλεια πολλὴ ἐκ τῆς τούτου δορυφορίας ὑπάρχει· οὔτε γὰρ μάχῃ ῥᾳδίως ἄν τις ἐπιχειρήσαι τῷ πλουσίῳ τοῦτον ὁρῶν παρεστῶτα, ἀλλʼ οὐδʼ ἂν ἀποθάνοι φαρμάκῳ οὐδεὶς ἔχων παράσιτον. τίς γὰρ ἂν τολμήσειεν ἐπιβουλεῦσαί τινι τούτου προεσθίοντος καὶ προπίνοντος; ὥστε ὁ πλούσιος οὐχὶ κοσμεῖται μόνον, ἀλλὰ καὶ ἐκ τῶν μεγίστων κινδύνων ὑπὸ τοῦ παρασίτου σώζεται. οὕτω μὲνοὕτω μὲν vulg.: οὖτε μὴν, ἅτε μὴν, ὅτι μὲν MSS. ὁ παράσιτος διὰ φιλοστοργίαν πάντα κίνδυνον ὑπομένει, καὶ οὐκ ἂν παραχωρήσειεν τῷ πλουσίῳ φαγεῖν μόνῳμόνῳ : μόνον other MSS., ἀλλὰ καὶ ἀποθανεῖν αἱρεῖται συμφαγών.

+
+ +Τυχιάδης +

πάντα μοι δοκεῖς, ὦ Σίμων, διεξελθεῖν ὑστερήσας οὐδὲν τῆς σεαυτοῦ τέχνης, οὐχ ὥσπερ αὐτὸς ἔφασκες, ἀμελέτητος ὤν, ἀλλʼ ὥσπερ ἄν τις ὑπὸ τῶν μεγίστων γεγυμνασμένος. λοιπόν, εἰ μὴ αἴσχιον αὐτὸ τὸ ὄνομά ἐστι τῆς παρασιτικῆς, θέλω μαθεῖν.

+ +Σίμων +

ὅρα δὴ τὴν ἀπόκρισιν, ἐάν σοι ἱκανῶς λέγεσθαι δοκῇ, καὶ πειρῶ πάλιν αὐτὸς ἀποκρίνασθαι πρὸς τὸ ἐρωτώμενον ᾗᾖ vulg.: εἰ MSS. ἄριστα οἴει. φέρε γάρ, τὸν σῖτον οἱ παλαιοὶ τί καλοῦσι;

+ +Τυχιάδης +

τροφήν.

+ +Σίμων +

τί δὲ τὸ σιτεῖσθαι, οὐχὶ τὸ ἐσθίειν;

+ +Τυχιάδης +

ναί.

+ +Σίμων +

οὐκοῦν καθωμολόγηται τὸ παρασιτεῖν ὅτι οὐκ ἄλλο ἐστίν;

+ +Τυχιάδης +

τοῦτο γάρ, ὦ Σίμων, ἐστὶν ὃ αἰσχρὸν φαίνεται.

+
+ +Σίμων +

φέρε δὴ πάλιν ἀπόκριναί μοι, πότερόν σοι δοκεῖ διαφέρειν, καὶ προκειμένων ἀμφοῖν πότερον ἂν αὐτὸς ἕλοιο, ἆρά γε τὸ πλεῖν ἢ τὸ παραπλεῖν;

+ +Τυχιάδης

τὸ παραπλεῖν ἔγωγε.

- -Σίμων -

τί δέ, τὸ τρέχειν ἢ τὸ παρατρέχειν;

- -Τυχιάδης -

- Τὸ παρατρέχειν.

- -Σίμων -

τί δέ, τὸ ἱππεύειν ἢ τὸ παριππεύειν;

- -Τυχιάδης -

τὸ παριππεύειν.

- -Σίμων -

τί δέ, τὸ ἀκοντίζειν ἢ τὸ παρακοντίζειν;

- -Τυχιάδης -

τὸ παρακοντίζειν.

- -Σίμων -

οὐκοῦν ὁμοίως ἂν ἕλοιο καὶ τοῦ ἐσθίειν μᾶλλον τὸ παρασιτεῖν;

- -Τυχιάδης + +Σίμων +

τί δέ, τὸ τρέχειν ἢ τὸ παρατρέχειν;

+ +Τυχιάδης +

Τὸ παρατρέχειν.

+ +Σίμων +

τί δέ, τὸ ἱππεύειν ἢ τὸ παριππεύειν;

+ +Τυχιάδης +

τὸ παριππεύειν.

+ +Σίμων +

τί δέ, τὸ ἀκοντίζειν ἢ τὸ παρακοντίζειν;

+ +Τυχιάδης +

τὸ παρακοντίζειν.

+ +Σίμων +

οὐκοῦν ὁμοίως ἂν ἕλοιοἕλοιο Fritzsche: ἐθέλοιο Γ1Ω, θέλοις, θέλς other MSS. καὶ τοῦ ἐσθίειν μᾶλλον τὸ παρασιτεῖν;

+ +Τυχιάδης

ὁμολογεῖν ἀνάγκη. καί σοι λοιπὸν ὥσπερ οἱ παῖδες ἀφίξομαι καὶ ἑῷος καὶ μετʼ ἄριστον μαθησόμενος τὴν τέχνην. σὺ δέ με αὐτὴν δίκαιος διδάσκειν ἀφθόνως, ἐπεὶ καὶ πρῶτος μαθητής σοι γίγνομαι. φασὶ δὲ καὶ τὰς μητέρας μᾶλλον τὰ πρῶτα φιλεῖν τῶν τέκνων.

diff --git a/data/tlg0062/tlg031/__cts__.xml b/data/tlg0062/tlg031/__cts__.xml index e7550c535..cfded6b10 100644 --- a/data/tlg0062/tlg031/__cts__.xml +++ b/data/tlg0062/tlg031/__cts__.xml @@ -1,11 +1,17 @@ - + Philopsuedes sive incredulus - - + + Φιλοψευδὴς ἢ Ἀπιστῶν Lucian, Vol. 3. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1921. - - \ No newline at end of file + + + The Lover of Lies, or the Doubter Tychiades + Lucian, Vol. 3. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1921. + + + + diff --git a/data/tlg0062/tlg031/tlg0062.tlg031.perseus-eng1.xml b/data/tlg0062/tlg031/tlg0062.tlg031.perseus-eng1.xml new file mode 100644 index 000000000..d89440808 --- /dev/null +++ b/data/tlg0062/tlg031/tlg0062.tlg031.perseus-eng1.xml @@ -0,0 +1,1371 @@ + + + + + + +The Lover of Lies, or the Doubter Tychiades +Lucian of Samosata +Austin Morris Harmon, 1878-1950 +National Endowment for the Humanities +Gregory Crane + +Gregory Crane +OCRd, tagged and added initial corrections to the text + + + +Perseus Digital Library +tlg0062.tlg001.1st1K-eng1.xml + +Available under a Creative Commons Attribution-ShareAlike4.0 International License + +2023 +Trustees of Tufts University +United States + + + + + +Lucian + + +Austin Morris Harmon + + +Lucian of Samosata + +Trustees of Tufts University +Cambridge, MA +1921 + +3 + +The Hathi Trust + + + + + +

Text encoded in accordance with the latest EpiDoc standards

+ + +

This pointer pattern extracts section.

+ + + + + +Greek +Latin + + + + + + + + +
+The Lover of Lies, or the Doubter Tychiades

A conversation dealing with the supernatural, recently +held at the house of Eucrates, is recounted by one of the +chief participants, Tychiades, to his friend Philocles, to show +how mendacious and how credulous people are. +To put ourselves in tune with Lucian and his audience +requires very little effort, now that we too are inclined to +believe in supernatural manifestations. To be sure, the +other world manifested itself to men in those days through +somewhat different channels ; but the phenomena, then as +now, were considered extremely well authenticated, and were +credited by men of high standing. Take but one example, +the younger Pliny. In a famous letter, which should be +read in full (7, 27), he asks Licinius Sura for his opinion +about phantasmatu, citing as well vouched for by others +the story of Curtius Rufus (told also by Tacitus: Annals +11, 21) and that of the haunted house, which we find in +Lucian, and then relating two invidents that happened in +his own family: in both cases a boy dreamed that his hair +was being cut, and awoke in the morning to find it lying on +the pillow beside him. Pliny does not seek a rationalistic +explanation in the pranks of pages; he takes the incidents +very seriously, and surely does not expect either Sura or +the general public to do otherwise. Eucrates is Pliny’s +spiritual grandson.

+

Lucian’s auditors, too, were credulous, and whether they +fully believed such tales or not, anyhow they were eager to +listen to them. Lucian for his part was uncommonly eager +to repeat them because he was quite aware that he could do +it very well. Was he to be debarred from that privilege +simply because he did not believe in them? Not he! He +could kill two birds with a single lucky ‘stone, for he could +tell what his audience craved to hear, and at the same time +he and they could laugh at those who liked to tell and hear +such stories. The inclusiveness of the satire is clearly shown +in its last words. Both Tychiades and Philocles confess that +they have been bitten with the prevailing mania.

 +

+ +Can you tell me, Philocles, what in the world it is +that makes many men so fond of lying that they +delight in telling preposterous tales themselves and +listen with especial attention to those who spin yarns +of that sort? +

+

+There are many reasons, Tychiades, which constrain +men occasionally to tell falsehoods with an eye to +the usefulness of it. +

+

+That has nothing to do with the case, as the phrase +is, for I did not ask about men who lie for advantage. +They are pardonable—yes, even praiseworthy, some +of them, who have deceived national enemies or for +safety’s sake have used this kind of expedient in +extremities, as Odysseus often did in seeking to win +his own life and the return of his comrades.

An echo of Odyssey1, 5.

No, +my dear sir, I am speaking of those men who put +sheer useless lying far ahead of truth, liking the +thing and whiling away their time at it without any +valid excuse. I want to know about these men, to +what end they do this. + + + + +

+ +

+ +Have you really noted any such men anywhere in +whom this passion for lying is ingrained ? +

+

+Yes, there are many such men. +

+

+What other reason, then, than folly may they be +said to have for telling untruths, since they choose +the worst course instead of the best? — +

+

+That too has nothing to do with the case, Philocles, +for I could show you many men otherwise sensible +and remarkable for their intelligence who have somehow become infected with this plague and are lovers +of lying, so that it irks me when such men, excellent +in every way, yet delight in deceiving themselves +and their associates. Those of olden time should be +known to you before I mention them— Herodotus, +and Ctesias of Cnidus, and before them the poets, +including Homer himself—men of renown, who made +use of the written lie, so that they not only deceived +those who listened to them then, but transmitted the +falsehood from generation to generation even down +to us, conserved in the choicest of diction and rhythm. +For my part it. often occurs to me to blush for them +when they tell of the castration of Uranus, and the +fetters of Prometheus, and the revolt of the Giants, +and the whole sorry show in Hades, and how Zeus +turned into a bull or a swan on account of a loveaffair, and how some woman changed into a bird or a + + + +bear; yes, andof Pegasi, Chimaerae, Gorgons, Cyclopes, +and so forth—very strange and wonderful fables, fit +to enthrall the souls of children who still dread +Mormo and Lamia. +

+ +

+ +Yet as far as the poets are concerned, perhaps the +case is not so bad; but is it not ridiculous that even +cities and whole peoples tell lies unanimously and +officially ? The Cretans exhibit the tomb of Zeus and +are not ashamed of it, and the Athenians assert that +Erichthonius sprang from the earth and that the first +men came up out of the soil of Attica like vegetables ; +but at that their story is much more dignified than +that of the Thebans, who relate that ““Sown Men” +grew up from serpents’ teeth. If any man, however, +does not think that these silly stories are true, but +sanely puts them to the proof and holds that only a +Coroebus or a Margites

Coroebus is known as a typical fool only from this passage, and the scholion upon it, which attributes to him a story told elsewhere of Margites, the hero of the dost mockepic ascribed to Homer.

can believe either that +Triptolemus drove through the air behind winged +serpents, or that Pan came from Arcadia to Marathon +to take a hand in the battle, or that Oreithyia was +carried off by Boreas, they consider that man a sacrilegious fool for doubting facts so evident and genuine ; +to such an extent does falsehood prevail. + +

+ +

+ + +Well, as far as the poets are concerned, Tychiades, +and the cities too, they may properly be pardoned. +The poets flavour their writings with the delectability +that the fable yields, a most seductive thing, which +they need above all else for the benefit of their +readers ; and the Athenians, Thebans and others, if + + + + +any there be, make their countries more impressive +by such means. In fact, if these fabulous tales +should be taken away from Greece, there would be +nothing to prevent the guides there from starving to +death, as the foreigners would not care to hear the +truth, even gratis! On the other hand, those who +have no such motive and yet delight in lying may +properly be thought utterly ridiculous. + +

+ +

+ +You are quite right in what you say. For example, +I come to you from Eucrates the magnificent, having +listened to a great lot of incredible yarns; to put it +more accurately, I took myself off in the midst of +the conversation because I could not stand the +exaggeration of the thing: they drove me out as if +they had been the Furies by telling quantities of +extraordinary miracles. +

+

+But, Tychiades, Eucrates is a trustworthy person, +and nobody could ever believe that he, with such a +long beard, a man of sixty, and a great devotee of +philosophy too, would abide even to hear someone +else tell a lie in his presence, let alone venturing to +do anything of that sort himself. +

+

+Why, my dear fellow, you do not know what sort +of statements he made, and how he confirmed them, +and how he actually swore to most of them, taking +oath upon his children, so that as I gazed at him all +sorts of ideas came into my head, now that he was +insane and out of his right mind, now that he was +only a fraud, after all, and I had failed, in all these + + + +years, to notice that his lion’s skin covered a silly +ape; so extravagant were the stories that he told. +

+

+What were they, Tychiades, in the name of Hestia?

The oath amounts to “In the name of friendship.”

+I should like to know what sort of quackery he has +been screening behind that great beard. + +

+ +

+ +I used to visit. him previously, Philocles, whenever I had a good deal of leisure; and to-day, when I +wanted to find Leontichus, a close friend of mine, as +you know, and was told by his boy that he had gone +off to the house of Eucrates in the early morning to +pay him a call because he was ill, I went there for +two reasons, both to find Leontichus and to see +Eucrates, for I had not known that he was ill.

+ +

+I did not find Leontichus there, for he had just +gone out a little while before, they said ; but I found +plenty of others, among whom there was Cleodemus +the Peripatetic, and Deinomachus the Stoic, and Ion +—you know the one that thinks he ought to be +admired for his mastery of Plato’s doctrines as the +only person who has accurately sensed the man’s +meaning and can expound it to the rest of the world. +You see what sort of men I am naming to you, allwise and all-virtuous, the very fore-front of each +school, every one venerable, almost terrible, to look +at. In addition, the physician Antigonus was there, +called in, I suppose, by reason of the illness. Eucrates +seemed to be feeling better already, and the ailment +was of a chronic character; he had had another attack +of rheumatism in his feet. + + + +

+ +

+He bade me sit by him on the couch, letting his +voice drop a little to the tone of an invalid when he +saw me, although as I was coming in I heard him +shouting and vigorously pressing some point or other. +I took very good care not to touch his feet, and +after making the customary excuses that I did not +know he was ill and that when I learned of it I +came in hot haste, sat down beside him. +

+ +

+It so happened that the company had already, I +think, talked at some length about his ailment and +were then discussing it further; they were each +suggesting certain remedies, moreover. At any rate +Cleodemus said : “Well then, if you take up from the +ground in your left hand the tooth of the weasel +which has been killed in the way I have already +described and wrap it up in the skin of a lion just +flayed, and then bind it about your legs, the pain +ceases instantly.” + +

+ +

+“Not in a lion’s skin, I was told,” said Deinomachus, “but that of a hind still immature and +unmated ; and the thing is more plausible that way, +for the hind is fleet and her strength lies especially +in her legs. The lion is brave, of course, and his fat +and his right fore-paw and the stiff bristles of his +whiskers are very potent if one knew how to use +them with the incantation appropriate to each ; but +for curing the feet he is not at all promising.” +

+ +

+“I myself,” said Cleodemus, “was of that opinion +formerly, that it ought to be the skin of a hind +because the hind is fleet ; but recently a man from + + + +Libya, well informed in such things, taught me +better, saying that lions were fleeter than deer. +‘No fear!’ said he: ‘They even chase and catch +them!’” + +

+ +

+The company applauded, in the belief that the +Libyan was right in what he said. But I said, “Do +you really think that certain incantations put a stop to +this sort of thing, or external applications, when the +trouble has its seat within?” They laughed at my +remark andclearly held meconvicted of great stupidity +if I did not know the most obvious things, of which +nobody in his right mind would maintain that they +were not so. The doctor Antigonus, however, +seemed to me to be pleased with my question, for +he had been overlooked a long time, I suppose, +when he wanted to aid Eucrates in a professional — +way by advising him to abstain from wine, adopt a +vegetarian diet, and in general to “lower his pitch.” + +

+ +

+But Cleodemus, with a faint smile, said: ‘“What +is that, Tychiades? Do you consider it incredible +that any alleviations of ailments are effected by +such means?” “TI do,’ said I, “not being altogether full of drivel, so as to believe that external +remedies which have nothing to do with the internal +causes of the ailments, applied as you say in combination with set phrases and _ hocus-pocus of +some sort, are efficacious and bring on the cure. +That could never happen, not even if you should +wrap sixteen entire weasels in the skin of the Nemean +lion; in fact I have often seen the lion himself +limping in pain with his skin intact upon him!” + +

+ +

+“You are a mere layman, you see,’ said Deinomachus, “and you have not made it a point to learn + + + +how such things agree with ailments when they are +applied. I do not suppose you would accept even +the most obvious instances—periodic fevers driven +off, snakes charmed, swellings cured, and whatever +else even old wives do. But if all that takes +place, why in the world will you not believe that +this takes place by similar means?” +

+ +

+“You are reasoning from false premises, Deinomachus,” I replied, “and, as the saying goes, driving. +out one nail with another; for it is not clear that +precisely what you are speaking of takes place by +the aid of any such power. If, then, you do not +first convince me by logical proof that it takes place +in this way naturally, because the fever or the inflammation is afraid of a holy name or a foreign phrase +and so takes flight from the swelling, your stories +still remain old wives’ fables.” + +

+ +

+ +“It seems to me,” said Deinomachus, “that when +you talk like that you do not believe in the gods, +either, since you do not think that cures can be +effected through holy names.’ “Don’t say that, my +dear sir!” I replied. “Even though the gods exist, +there is nothing to prevent that sort of thing from +being false just the same. For my part, I revere the +gods and I see their cures and all the good that +they do by restoring the sick to health with drugs +and doctoring. In fact, Asclepius himself and his +sons ministered to the sick by laying on healing +drugs, not by fastening on lions’ skins and weasels.”

Iliad4, 218; 11, 830.

+ +

+ +

+“Never mind him,” said Ion, “and I will tell you + + + + +a wonderful story. I was still a young lad, about +fourteen years old, when someone came and told +my father that Midas the vine-dresser, ordinarily a +strong and industrious servant, had been bitten by +a viper toward midday and was lying down, with his +leg already in a state of mortification. While he +was tying up the runners and twining them about +the poles, the creature had crawled up and bitten +him on the great toe; then it had quickly gone +down again into its hole, and he was groaning in +mortal anguish. + +

+ +

+“As this report was being maile, we saw Midas +himself being brought up on a litter by his fellowslaves, all swollen and livid, with a clammy skin and +but little breath left in him. Naturally my father +was distressed, but a friend who was there said +to him: ‘Cheer up: I will at once go and get you +a Babylonian, one of the so-called Chaldeans, who +will cure the fellow.’ Not to make a long story of +it, the Babylonian came and brought Midas back +to life, driving the poison out of his body by a +spell, and also binding upon his foot a fragment +which he broke from the tombstone of a dead +maiden. +

+ +

+“Perhaps this is nothing out of the common: +although Midas himself picked up the litter on +which he had been carried and went off to the farm, +so potent was the spell and the fragment of the +tombstone. + +

+ +

+But the Babylonian did other things that +were truly miraculous. Going to the farm in the early +morning, he repeated seven sacred names out of an +old book, purified the place with sulphur and torches, +going about. it three times, and called out all the + + + + +reptiles that there were inside the boundaries. They +came as if they were being drawn in response to the +spell, snakes in great numbers, asps, vipers, horned +snakes, darters, common toads, and puff-toads; one +old python, however, was missing, who on account +of his age, I suppose, could not creep out and so +failed to comply with the command. The magician +said that not all were there, and electing one of the +snakes messenger, the youngest, sent him after the +python, who presently came too. When they were +assembled, the Babylonian blew on them and they +were all instantly burned up by the blast, and we +were amazed.” + +

+ +

+“Tell me, Ion,” said I, “did the messenger snake, +the young one, give his arm to the python, who you +say was aged, or did the python have a stick and +lean on it?”

+ +

+“You are joking,” said Cleodemus: “I myself +was formerly more incredulous than you in regard to +such things, for I thought it in no way possible that +they could happen; but when first I saw the foreign +stranger fly—he came from the land of the Hyperboreans, he said—, I believed and was conquered +after long resistance. What was I to do when I saw +him soar through the air in broad daylight and walk +on the water and go through fire slowly on foot?” +“Did you see that?’ said I—“the Hyperborean +flying, or stepping on the water?” “Certainly,” +said he, “with brogues on his feet such as people of +that country commonly wear. As for the trivial + + + +feats, what is the use of telling all that he performed, +sending Cupids after people, bringing up supernatural beings, calling mouldy corpses to life, making +Hecate herself appear in plain sight, and pulling +down the moon? + +

+ +

+ +But after all, I will tell you what I +saw him do in the house of Glaucias, son of Alexicles.

+ +

+“Immediately after Glaucias’ father died and he +acquired the property, he fell in love with Chrysis, +the wife of Demeas. I was in his employ as his +tutor in philosophy, and if that love-affair had not +kept him too busy, he would have known all the +teachings of the Peripatetic school, for even at +eighteen he was solving fallacies and had completed +the course of lectures on natural philosophy.

Aristotle’s Physics.

At +his wit’s end, however, with his love-affair, he told +me the whole story; and as was natural, since I was +his tutor, I brought him that Hyperborean magician +at a fee of four minas down (it was necessary to pay +something in advance towards the cost of the victims) +and sixteen if he should obtain Chrysis. The man +waited for the moon to wax, as it is then, for the +most part, that such rites are performed ; and after +digging a pit in an open court of the house, at about +midnight he first summoned up for us Alexicles, +Glaucias’ father, who had died seven months before. +The old gentleman was indignant over the love-affair . +and flew into a passion, but at length he permitted +him to go on with it after all. Next he brought up +Hecate, who fetched Cerberus with her, and he drew +down the moon, a many-shaped spectacle, appearing +differently at different times; for at first she +exhibited the form of a woman, then she turned into +a handsome bull, and then she looked like a puppy. + + + + +Finally, the Hyperborean made a little Cupid out of +Clay and said: ‘Go and fetch Chrysis.’ The clay took +wing, and before long Chrysis stood on the threshold +knocking at the door, came in and embraced Glaucias +as if she loved him furiously, and remained with him +until we heard the cocks crowing. Then the moon +flew up to the sky, Hecate plunged beneath the earth, +the other phantasms disappeared, and we sent Chrysis +home at just about dawn. + +

+ +

+If you had seen that, +Tychiades, you would no longer have doubted that +there is much good in spells.”

+ +

+“Quite so,” said I, “I should have believed if I +had seen it, but as things are I may perhaps be +pardoned if I am not able to see as clearly as you. +However, I know the Chrysis whom you speak of, an +amorous dame and an accessible one, and I do not +see why you needed the clay messenger and the +Hyperborean magician and the moon in person to +fetch her, when for twenty drachmas she could have +been brought to the Hyperboreans! The woman +is very susceptible to that spell, and her case is the +opposite to that of ghosts; if they hear a chink of +bronze or iron, they take flight, so you say, but as +for her, if silver chinks anywhere, she goes toward +the sound. Besides, I am surprised at the magician +himself, if he was able to have the love of the +richest women and get whole talents from them, and +yet made Glaucias fascinating, penny-wise that he is, +for four minas.”’ + + +

+ +

+“You act ridiculously,” said Ion, “to doubt everything. + +

+ +

+ +For my part, I should like to ask you what +you say to those who free possessed men from their +terrors by exorcising the spirits so manifestly. I +need not discuss this: everyone knows about the +Syrian from Palestine, the adept in it,

A scholiast takes this as a reference to Christ, but he is surely in error. The Syrian is Lucian’s contemporary, and probably not a Christian at all. Exorcists were common then. 2 1.¢. the “ideas,”

how many he. +takes in hand who fall down in the light of the moon +and roll their eyes and fill their mouths with foam ; +nevertheless, he restores them to health and sends +them, away normal in mind, delivering them from +their straits for a large fee. When he stands beside +them as they lie there and asks: ‘Whence came +you into his body?’ the patient himself is silent, +but the spirit answers in Greek or in the language of +whatever foreign country he comes from, telling how +and whence he entered into the man; whereupon, by +adjuring the spirit and if he does not obey, threatening him, he drives him out. Indeed, I actually saw one +coming out, black and smoky in colour.” “It is +nothing much,” I remarked, “for you, Ion, to see +that kind of sight, when even the ‘ forms’? that the +father of your school, Plato, points out are plain to +you, a hazy object of vision to the rest of us, whose +eyes are weak.” +

+ +

+“Why, is Ion the only one who has seen that kind +of sight?” said Eucrates. “Have not many others +encountered spirits, some at night and some by day? +For myself, I have seen such things, not merely once +but almost hundreds of times. At first I was +disturbed by them, but now, of course, because of + + + + +their familiarity, I do not consider that I am seeing +anything out of the way, especially since the Arab +gave me the ring made of iron from crosses and +taught me the spell of many names. But perhaps +you will doubt me also, Tychiades.” “How could I +doubt Eucrates, the son of Deinon,” said I, “alearned +and an uncommonly independent gentleman, expressing his opinions in his own home, with complete +liberty?” + +

+ +

+“Anyhow,” said Eucrates, “the affair of +the statue was observed every night by everybody +in the house, boys, young men and old men, and +you could hear about it not only from me but from +all our people.”” “Statue!” said I, ‘what do you +mean?”

+ +

+“Have you not observed on coming in,’ said he, +“avery fine statue set up in the hall, the work of +Demetrius, the maker of portrait-statues ?” “Do +you mean the discus-thrower,”’ said I, “the one bent +over in the position of the throw, with his head +turned back toward the hand that holds the discus, +with one leg slightly bent, looking as if he would +spring up all at once with the cast?” “Not that +one,” said he, “for that is one of Myron’s works, the +discus-thrower you speak of. Neither do I mean the +one beside it, the one binding his head with the +fillet, the handsome Jad, for that is Polycleitus’ work. +Never mind those to the right as you come in, among +which stand the tyrant-slayers, modelled’ by Critius +and Nesiotes; but if you noticed one beside the +fountain, pot-bellied, bald on the forehead, half +bared by the hang of his cloak, with some of the +hairs of his beard wind-blown and his veins prominent, +the image of a real man, that is the one I mean; + + + +he is thought to be Pellichus, the Corinthian +general.”

Probably the Pellichus named as the father of Aristeus, a Corinthian general in the expedition against Epidamnus in 434 B.c. The statue would thus be about contemporary with that of Simon by the same Demetrius of Alopece, which is mentioned in Aristophanes. It is surprisingly realistic for so early a period. Furtwangler thought the description inaccurate, but the statue may have been the work of some later Demetrius. Certainly its identification as a portrait of Pellichus was conjectural (δοκεῖ).

+ +

+ +

+ +“Yes,” I said, “I saw one to the right of the spout, +wearing fillets and withered wreaths, his breast +covered with gilt leaves.” “I myself puton the gilt +leaves,’ said Eucrates, “when he cured me of the +ague that was torturing me to death every other day.” +“Really, is our excellent Pellichus a doctor also?” +said I. “Do not mock,” Eucrates replied, “or before +long the man will punish you. I know what virtue +there is in this statue that you make fun of. Don’t +you suppose that he can send fevers upon whomsoever +he will, since it is possible for him to send them +away?” “May the manikin be gracious and +kindly,” said I, “since he is so manful. But what +else does everyone in the house see him doing ?”

+ +

+“As soon as night comes,” he said, “he gets down +from the pedestal on which he stands and goes all +about the house; we all encounter him, sometimes +singing, and he has never harmed anybody. One has +but to turn aside, and he passes without molesting in +any way those who saw him. Upon my word, he +often takes baths and disports himself all night, so +that the water can be heard splashing.” + +“See here, +then,” said I, “perhaps the statue is not Pellichus +but Talos the Cretan, the son of Minos; he was a + + + + +bronze man, you know, and made the rounds in Crete. +If he were made of wood instead of bronze, there +would be nothing to hinder his being one of the +devices of Daedalus instead of a work of Demetrius ; +anyhow, he is like them in playing truant from his +pedestal, by what you say.” + +

+ +

+ +“See here, Tychiades,” +said he, “‘perhaps you will be sorry for your joke +later on. + + + + I know what happened to the man who +stole the obols that we offer him on the first of each +month.” “It ought to have been something very +dreadful,” said Ion, “since he committed a sacrilege. +How was he punished, Eucrates? I should like to +hear about it, no matter how much Tychiades here +is going to doubt it.”

+ +

+“A number of obols,” he said, “were lying at his +feet, and some other small coins of silver had been +stuck to his thigh with wax, and leaves of silver, +votive offerings or payment for a cure from one or +another of those who through him had ceased to be +subject to fever. We had a plaguy Libyan servant, +a groom; the fellow undertook to steal and did steal +everything that was there, at night, after waiting +until the statue had descended. But as soon as +Pellichus came back and discovered that he had been +robbed, mark how he punished and exposed the +Libyan! The unhappy man ran about the hall the +whole night long unable to get out, just as if he had +been thrown into a labyrinth, until finally he was +caught in possession of the stolen property when +daycame. He got a sound thrashing then, on being +caught, and he did not long survive the incident, +dying a rogue’s death from being flogged, he said, +every night, so that welts showed on his body the + + + + +next day. In view of this, Tychiades, mock Pellichus +and think me as senile as if I were a contemporary +of Minos!” “Well, Eucrates,” I said, “as long as +bronze is bronze and the work a product of Demetrius +of Alopece, who makes men, not gods, I shall never +be afraid of the statue of Pellichus, whom I should +not have feared very much even when he was alive +if he threatened me.” + +

+ +

+ +Thereupon Antigonus, the physician, said, “I +myself, Eucrates, have a bronze Hippocrates about +eighteen inches high. As soon as the light is +out, he goes all about the house making noises, +turning out the vials, mixing up the medicines, and +overturning the mortar, particularly when we are +behindhand with the sacrifice which we make to +him every year.” “Has it gone so far,’ said I, +“that even Hippocrates the physician demands +sacrifice in his honour and gets angry if he is not +feasted on unblemished victims at the proper season ? +He ought to be well content if anyone should +bring food to his tomb or pour him a libation of +milk and honey or put a wreath about his gravestone !” + +

+ +

+“Let me tell you,” said Eucrates, “—this, I assure +you, is supported by witnesses—what I saw five +years ago. It happened to be the vintage season of +the year; passing through the farm at midday, I left +the labourers gathering the grapes and went off by +myself into the wood, thinking about something in +the meantime and turning it over in my mind. +When I was under cover, there came first a barking +of dogs, and I supposed that my son Mnason was at +his usual sport of following the hounds, and had + + + + +entered the thicket with his companions. This was +not the case, however; but after a short time there . +came an earthquake and with it a noise as of thunder, +and then I saw a terrible woman coming toward me, +quite half a furlong in height. She had a torch in +her left hand and a sword in her right, ten yards +long; below, she had snake-feet, and above she +resembled the Gorgon, in her stare, I mean, and the +frightfulness of her appearance ; moreover, instead +of hair she had the snakes falling down in ringlets, +twining about her neck, and some of them coiled +upon her shoulders.—See,” said he, “how my flesh . +creeps, friends, as I tell the story!’ And as he +spoke he showed the hairs on his forearm standing +on end (would you believe it?) because of his terror ! + +

+ +

+ +Ion, Deinomachus, Cleodemus, and the rest of +them, open-mouthed, were giving him unwavering attention, old men led by the nose, all but +doing obeisance to so unconvincing a colossus, a +woman half a furlong in height, a gigantic bugaboo! +For my part I was thinking in the meantime: “They +associate with young men to make them wise and +are admired by many, but what are they themselves? +Only their grey hair and their beard distinguishes +them from infants, and for the rest of it, even infants +are not so amenable to falsehood.” + +

+ +

+Deinomachus, +for instance, said: “Tell me, Eucrates, the dogs of +the goddess—how big were they ?” +“Taller than Indian elephants,” he replied ; +“black, like them, with a shaggy coat of filthy, +tangled hair.— Well, at sight of her I stopped, at +the same time turning the gem that the Arab gave +me to the inside of my finger, and Hecate, stamping + + + + +on the ground with her serpent foot, made a +tremendous chasm, as deep as Tartarus; then after +a little she leaped into it and was gone. I plucked up +courage and looked over, taking hold of a tree that +grew close by, in order that I might not get a dizzy +turn and fall into it headlong. Then I saw everything in Hades, the River of Blazing Fire, and the +Lake, and Cerberus, and the dead, well enough to +recognise some of them. My father, for instance, I +saw distinctly, still wearing the same clothes in +which we buried him.”

+ +

+“What were the souls doing, Eucrates?”’ said Ion. +“What else would they be doing,” he said, “except +lying upon the asphodel to while away the time, along +with their friends and kinsmen by tribes and clans ?”’ +“Now let the Epicureans go on contradicting holy +Plato,” said Ion, “and his doctrine about the souls! +But you did not see Socrates himself and Plato among +the dead?” “Socrates I saw,” he replied, “and +even him not for certain but by guess, because he +was bald and pot-bellied ; Plato I could not recognise, +for one must tell the truth to friends, I take it. +

+ +

+“No sooner had I seen everything sufficiently well +than the chasm came together and closed up; and +some of the servants who were seeking me, Pyrrhias +here among them, came upon the scene before the +chasm had completely closed. Tell them, Pyrrhias, +whether I am speaking the truth or not.” “Yes, +by Heaven,” said Pyrrhias, “and I heard barking, +too, through the chasm and a gleam of fire was + + + +shining, from the torch, I suppose.’ I had to laugh +when the witness, to give good measure, threw in +the barking and the fire! + +

+ +

+Cleodemus, however, said, “These sights that +you saw are not novel and unseen by anyone else, +for I myself when I was taken sick not long ago +witnessed something similar. Antigonus here visited +and attended me. It was the seventh day, and the +fever was like a calenture of the most raging type. +Leaving me by myself and shutting the door, they +all were waiting outside ; for you had given orders to +that: effect, Antigonus, on the chance that I might +fall asleep. Well, at that time there appeared at my +side while I lay awake a very handsome young man, +wearing a white cloak ; then, raising me to my feet, +he led me through a chasm to Hades, as I realised +at once when I saw Tantalus and Ixion and Tityus +and Sisyphus. Why should I tell you all the details? +But when I came to the court—Aeacus and Charon +and the Fates and the Furies were there—a person +resembling a king (Pluto, I suppose) sat reading off +the names of those about to die because their lease +of life chanced to have already expired. The young +man speedily set me before him; but Pluto was +angry and said to my guide: ‘ His thread is not yet +‘fully spun, so let him be off, and bring me the +blacksmith Demylus, for he is living beyond the +spindle.’ I hastened back with a joyful heart, and +from that time was free from fever ; but I told everyone that Demylus would die. He lived next door +to us, and himself had some illness, according to +report. And after a little while we heard the +wailing of his mourners.” + + +

+ +

+“What is there surprising in that?” said +Antigonus: “I know a man who came to life more +than twenty days after his burial, having attended +the fellow both before his death and after he came +to life.’ “How was it,” said I, “that in twenty +days the body neither corrupted nor simply wasted +away from inanition? Unless it was an Epimenides

The Cretan priest who slept for forty years, or thereabouts.

+whom you attended.” + +

+ +

+While we were exchanging these words the sons +of Eucrates came in upon us from the palaestra, one +already of age, the other about fifteen years old, and +after greeting us sat down upon the couch beside +their father ; a chair was brought in forme. Then, +as if reminded by the sight of his sons, Eucrates +said: “As surely as I hope that these boys will be a +joy to me”—and he laid his hand upon them— +“what I am about to tell you, Tychiades, is true. +Everyone knows how I loved their mother, my wife +of blessed memory ; I made it plain by what I did +for her not only while she was alive but even when +she died, for I burned on the pyre with her all the +ornaments and the clothing that she liked while she +lived. On the seventh day after her death I was +lying here on the couch, just as I am now, consoling +my grief; for I was peacefully reading Plato’s book +about the soul. While I was thus engaged, +Demaenete herself in person came in upon me and +sat down beside me, just as Eucratides here is sitting +now”—with a gesture toward the younger of his +sons, who at once shuddered in a very boyish way ; +he had already been pale for some time over the +story. ‘“When I saw her,” Eucrates continued, “I + + + + +caught her in my arms with a cry of grief and began +to weep. She would not permit me to cry, however, +but began to find fault with me because, although I +had given her everything else, I had not burned one +of her gilt sandals, which, she said, was under the +chest, where it had been thrown aside. That was +why we did not find it and burned only the one. +We were continuing our conversation when a cursed +toy dog that was under the couch, a Maltese, barked, +and she vanished at his barking. The sandal, however, was found under the chest and was burned +afterwards. +

+ +

+“Is it right, Tychiades, to doubt these apparitions +any longer, when they are distinctly seen and a +matter of daily occurrence?” “No, by Heaven,” +I said: “those who doubt and are so disrespectful +toward truth deserve to be spanked like children, +with a gilt sandal!” +

+ +

+At this juncture Arignotus the Pythagorean came +in, the man with the long hair and the majestic +face—you know the one who is renowned for wisdom, +whom they call holy. As I caught sight of him, I +drew a breath of relief, thinking : “There now, a +broadaxe has come to hand to use against their +lies. The wise man will stop their mouths when +they tell such prodigious yarns.” I thought that +Fortune had trundled him in to me like a deus ex +machina, as the phrase is. But when Cleodemus +had made room for him and he was seated, he first +asked about the illness, and when Eucrates told him +‘that it was already less troublesome, said : “What +were you debating among yourselves? As I came + + + +in, I overheard you, and it seemed to me that you +were on the point of giving a fine turn to the conversation !”

+ +

+“We are only trying to persuade this man of +adamant,” said Eucrates, pointing at me, “to believe +that spirits and phantoms exist, and that souls of +dead men go about above ground and appear to +whomsoever they will.” I flushed and lowered my © +eyes out of reverence for Arignotus. ‘“Perhaps, +Eucrates,” he said, “Tychiades means that only the +ghosts of those who died by violence walk, for example, if a man hanged himself, or had his head cut +off, or was crucified, or departed life in some similar +way; and that those of men who died a natural +death do not. If that is what he means, we cannot +altogether reject what he says.” “No, by Heaven,” +replied Deinomachus, “he thinks that such things do +not exist at all and are not seen in bodily form.” + +

+ +

+ +“What is that you say?” said Arignotus, with a +sour look at me. “Do you think that none of +these things happen, although everybody, I may say, +sees them?’ “Plead in my defence,” said I,“if I +do not believe in them, that I am the only one of all +who does not see them; if I saw them, I should believe in them, of course, just as you do.” “Come,” +said he, “if ever you go to Corinth, ask where the +house of Eubatides is, and when it is pointed out to +you beside Cornel Grove, enter it and say to the doorman Tibius that you should like to see where the + + + +Pythagorean Arignotus exhumed the spirit and +drove it away, making the house habitable from +that time on. +

+ +

+“What was that, Arignotus? asked Eucrates. +“It was uninhabitable,” he replied, “for a long time +because of terrors; whenever anyone took up his +abode in it, he fled in panic at once, chased out by a +fearful, terrifying phantom. So it was falling in and +the roof was tumbling down, and there was nobody +at all who had the courage to enter it.

+ +

+When I heard all this, I took my books—I have a +great number of Egyptian works about such matters— +and went into the house at bed-time, although my +host tried to'dissuade me and all but held me when +he learned where I was going—into misfortune with . +my eyes open, he thought. But taking a lamp I went +in alone; in the largest room I put down the light +and was reading peacefully, seated on the ground, +when the spirit appeared, thinking that he was +setting upon a man of the common sort and expecting to affright me as he had the others; he was +squalid and long-haired and blacker than the dark. +Standing over me, he made attempts upon me, +attacking me from all sides to see if he could get +the best of me anywhere, and turning now into a +dog, now into a bull or a lion. But I brought into +play my most frightful imprecation, speaking the’ +Egyptian language, pent him up in a certain corner +of a dark room, and laid him. Then, having observed +where he went down, I slept for the rest of the +night.

+ +

+“In the morning, when everybody had given up +hope and expected to find me dead like the others, + + + +I came forth to the surprise of all and went to +Eubatides with the good tidings that he could now +inhabit his house, which was purged and free from +terrors. So, taking him along and many of the +others too—they went wit us because the thing was +so amazing—I led them to the place where I had seen +that the spirit had gone down and told them to take +picks and shovels and dig. When they.did so, there +was found buried about six feet deep a mouldering +body of which only the bones lay together in order. +We exhumed and buried it; and the house from +that time ceased to be troubled by the phantoms.” +

+ +

+When Arignotus, a man of superhuman wisdom, +revered by all, told this story, there was no longer +any one of those present who did not hold me +convicted of gross folly if I doubted such things, +especially as the narrator was Arignotus. Nevertheless I did not blench either at his long hair or at +the reputation which encompassed him, but said: +“What is this, Arignotus? Were you, Truth’s only +hope, just like the rest—full of moonshine and vain +imaginings? Indeed the saying has come true: our +pot of gold has turned out to be nothing but coals.” +

+ +

+“Come now,” said Arignotus, “if you put no trust +either in me or in Deinomachus or Cleodemus here +or in Eucrates himself, tell whom you consider more +trustworthy in such matters that maintains the opposite view to ours.” A very wonderful man,” said I, +“that Democritus who came from Abdera, who surely + + + + +was thoroughly convinced that nothing of this kind +can exist. He shut himself up in a tomb outside the +gates, and constantly wrote and composed there by +night and by day. Some of the young fellows, wishing to annoy and alarm him, dressed themselves up +like dead men in black robes and masks patterned +after skulls, encircled him and danced round and +round, in quick time, leaping into the air. Yet he +neither feared their travesty nor looked up at them at +all, but as he wrote said: ‘Stop your foolery!’ So +firmly did he believe that souls are nothing after +they have gone out of their bodies.”

+ +

+“That,” said Eucrates, “amounts to your saying +that Democritus, too, was a foolish man, if he really +thought so. + +

+ +

+But I will tell you another incident +derived from my own experience, not from hearsay. Perhaps even you, Tychiades, when you have +heard it, may be convinced of the truth of the +story.

+ +

+“When I was living in Egypt during my youth +(my father had sent me travelling for the purpose of +completing my education), I took it into my head to +sail up to Koptos and go from there to the statue of +Memnon in order to hear it sound that marvellous +salutation to the rising sun. Well, what I heard +from it was not a meaningless voice, as in the +general experience of common people ; Memnon +himself actually opened his mouth and delivered me +an oracle in seven verses, and if it were not too much +of a digression, I would have repeated the very +verses for you. + +

+ +

+ +But on the voyage up, there +chanced to be sailing with us a man from Memphis, +one of the scribes ot the temple, wonderfully + + + +learned, familiar with all the culture of the +Egyptians. He was said to have lived underground +for twenty-three years in their sanctuaries, learning +magic from Isis.”

+ +

+“You mean Pancrates,” said Arignotus, “my +own teacher, a holy man, clean shaven, in white +linen, always deep in thought, speaking imperfect +Greek, tall, flat-nosed, with protruding lips and +thinnish legs.” ‘That self-'same Pancrates,’ he +replied: “and at first I did not know who he was, +but when I saw him working all sorts of wonders +whenever we anchored the boat, particularly riding +on crocodiles and swimming in company with the +beasts, while they fawned and wagged their tails, I +recognised that he was a holy man, and by degrees, +through my friendly behaviour, I became his +companion and associate, so that he shared all his +secret knowledge with me.

+ +

+“At last he persuaded me to leave all my servants +behind in Memphis and to go with him quite alone, +for we should not lack people to wait upon us; and +thereafter we got on in that way. + +

+ +

+ +But whenever we +came to a stopping-place, the man would take either +the bar of the door or the broom or even the pestle, +put clothes upon it, say a certain spell over it, and +make it walk, appearing to everyone else to be a man. +It would go off and draw water and buy provisions +and prepare meals and in every way deftly serve and +wait upon us. Then, when he was through with its + + + +services, he would again make the broom a broom or +the pestle a pestle by saying another spell over it.

+ +

+“Though I was very keen to learn this from him, +I could not do so, for he was jealous, although most +ready to oblige in everything else. But one day I +secretly overheard the spell—it was just three +syllables—by taking my stand in a dark place. He +went off to the square after telling the pestle what it +had to do, + +

+ +

+ +and on the next day, while he was +transacting some business in the square, I took the +pestle, dressed it up in the same way, said the +syllables over it, and told it to carry water. When +it had filled and brought in the jar, I said, ‘Stop! +don’t carry any more water : be a pestle again!’ But +it would not obey me now: it kept straight on +carrying until it filled the house with water for us by +pouring it in! At my wit’s end over the thing, for +I feared that Pancrates might come back and be +angry, as was indeed the case, I took an axe and cut +the pestle in two ; but each part took a jar and began +to carry water, with the result that instead of one +servant I had now two. Meanwhile Pancrates +appeared on the scene, and comprehending what +had happened, turned them into wood again, just as +they were before the spell, and then for his own +part left me to my own devices without warning, +taking himself off out of sight somewhere.”

+ +

+“Then you still know how to turn the pestle into +a man?” said Deinomachus. “Yes,’ said he: +“only half way, however, for I cannot bring it back +to its original form if it once becomes a water- + + + + +carrier, but we shall be obliged to let the house be +flooded with the water that is poured in!” +

+ +

+“Will you never stop telling such buncombe, old +men as you are?” said I. “If you will not, at +least for the sake of these lads put your amazing +and fearful tales off to some other time, so that they +may not be filled up with terrors and strange +figments before we realise it. You ought to be easy +with them and not accustom them to hear things +like this which will abide with them and annoy them +their lives long and will make them afraid of every +sound by filling them with all sorts of superstition.” +

+ +

+“Thank you,’ said Eucrates, “for putting me in +‘mind of superstition by mentioning it. What is +your opinion, Tychiades, about that sort of thing— +I mean oracles, prophecies, outcries of men under +divine possession, voices heard from inner shrines, or +verses uttered by a maiden who foretells the future? +Of course you doubt that sort of thing also? For +my own part, I say nothing of the fact that I have a +holy ring with an image of Apollo Pythius engraved +on the seal, and that this Apollo speaks to me: +you might think that I was bragging about myself +beyond belief. I should like, however, to tell you +all what I heard from Amphilochus in Mallus,

A famous shrine in Cilicia. “After the death of his father Amphiaraus and his disappearance at Thebes, he (Amphilochus) was exiled from his own country and went to Cilicia, where he fared quite well, for he, like his father, foretold the future to the Cilicians and neceived two obols for each oracle.” — Alexander 19.

when +the hero conversed with me in broad day and +advised me about my affairs, and what I myself saw, +and then in due order what I saw at Pergamon and . +what I heard at Patara. + + + +

+ +

+“When I was on my way home from Egypt I +heard that this shrine in Mallus was very famous and +very trathful, and that it responded clearly, answering word for word whatever one wrote in his tablet +and turned over to the prophet. So I thought that it +would be well to give the oracle a trial in passing and +ask the god for some advice about the future—” + +

+ +

+While Eucrates was still saying these words, since +I could see how the business would turn out and that +the cock-and-bull story about oracles upon which he +was embarking would not be short, I left him sailing +from Egypt to Mallus, not choosing to oppose everyone all alone: I was aware, too, that they were put +out at my being there to criticise their lies. “I am +going away,” I said, “to look up Leontichus, for I +want to speak to him about something. As for you, +since you do not think that human experiences afford +you a sufficient field, go ahead and call in the gods +themselves to help you out in your romancing.” +With that I went out. They were glad to have a +free hand, and continued, of course, to feast and to +gorge themselves with lies.

+ +

+There you have it, Philocles! After hearing all +that at the house of Eucrates I am going about like +a man who has drunk sweet must, with a swollen +belly, craving an emetic. I should be glad if I +could anywhere buy at a high price a dose of forgetfulness, so that the memory of what I heard may not +stay with me and work me some harm. In fact, I +think I see apparitions and spirits and Hecates! + + +

+ +

+ +Your story has had the same enjoyable effect upon +me, Tychiades. They say, you know, that not only +those who are bitten by mad dogs go mad and fear +water, but if a man who has been bitten bites anyone +else, his bite has the same effect as the dog’s, and the +other man has the same fears. It is likely, therefore, +that having been bitten yourself by a multitude of +lies in the house of Eucrates, you have passed the bite +on to me; you have filled my soul so full of spirits ! +

+

+Well, never mind; my dear fellow; we have a +powerful antidote to such poisons in truth and in +sound reason brought to bear everywhere. As long +as we make use of this, none of these empty, foolish +lies will disturb our peace. + + +

+ + diff --git a/data/tlg0062/tlg031/tlg0062.tlg031.perseus-grc2.xml b/data/tlg0062/tlg031/tlg0062.tlg031.perseus-grc2.xml index 90568665b..96afcb023 100644 --- a/data/tlg0062/tlg031/tlg0062.tlg031.perseus-grc2.xml +++ b/data/tlg0062/tlg031/tlg0062.tlg031.perseus-grc2.xml @@ -7,17 +7,19 @@ Φιλοψευδὴς ἢ Ἀπιστῶν Lucian -A. M. Harmon +Austin Morris Harmon, 1878-1950 Perseus Project, Tufts University Gregory Crane Prepared under the supervision of Bridget Almas Lisa Cerrato +Gregory Crane Rashmi Singhal The National Endowment for the Humanities +Harvard Library Arcadia Fund Google Digital Humanities Awards Program @@ -31,14 +33,14 @@ Available under a Creative Commons Attribution-ShareAlike 4.0 International License - + Lucian Lucian - A. M. Harmon + Austin Morris Harmon, 1878-1950 London William Heinemann Ltd. @@ -53,25 +55,25 @@ - +

optical character recognition

 - +

This pointer pattern extracts section.

 - + - + Greek @@ -81,7 +83,7 @@ EpiDoc and CTS conversion and other cleanup - +
@@ -89,7 +91,7 @@
Τυχιάδης -

ἔχεις μοι, ὠ Φιλόκλεις, εἰπεῖν τί ποτε ἀρα ἔστὶν ὃ πολλοὑς εἰς ἐπιθυμίαν τοῦ ψεύδους προάγεται, ὡς αὐτούς τε χαίρειν μηδὲν ὑγιὲς λέγοντας καὶ τοῖς τὰ τοιαῦτα διεξιοῦσιν μάλιστα προσέχειν τὸν νοῦν;

+

ἔχεις μοι, ὦ Φιλόκλεις, εἰπεῖν τί ποτε ἄρα ἐστὶν ὃ πολλοὺςτί ποτε ἄρα τοῦτό ἐστιν ὃ τοὺς πολλοὺς γ. εἰς ἐπιθυμίαν τοῦψεύδεσθαι γ, ψεύδους προάγεται, ὡς αὐτούς τε χαίρειν μηδὲν ὑγιὲς λέγοντας καὶ τοῖς τὰ τοιαῦτα διεξιοῦσιν μάλιστα προσέχειν τὸν νοῦν;

Φιλοκλῆς @@ -107,32 +109,32 @@ Τυχιάδης -

καὶ μάλα πολλοὶ εἰσιν οἱ τοιοῦτοι.

+

καὶ μάλα πολλοί εἰσιν οἱ τοιοῦτοι.

Φιλοκλῆς -

τί δʼ οὖν ἄλλο ἢ ἄνοιαν χρὴ αἰτίαν εἶναι αὐτοῖς φάναι τοῦ μὴ τἀληθῆ λέγειν, εἴ γε τὸ χείριστον ἀντὶ τοῦ βελτίστου προαιροῦνται; .

+

τί δʼ οὖν ἄλλο ἢ ἄνοιαν χρὴ αἰτίαν εἶναι αὐτοῖς φάναι τοῦ μὴ τἀληθῆ λέγειν, εἴ γε τὸ χείριστον ἀντὶ τοῦ βελτίστου προαιροῦνται;

Τυχιάδης -

οὐδὲν οὐδὲ τοῦτο, ὦ Φιλόκλεις· ἐπεὶ πολλοὺς ἂν ἐγώ σοι δείξαιμι συνετοὺς τἄλλα καὶ τὴν γνώμην θαυμαστοὺς οὐκ οἶδʼ ὅπως ἑαλωκότας τούτῳ τῷ κακῷ καὶ φιλοψευδεῖς ὄντας, ὡς ἀνιᾶσθαί με, εἰ τοιοῦτοι ἄνδρες ἄριστοι τὰ πάντα ὅμως χαίρουσιν αὑτούς τε καὶ τοὺς ἐντυγχάνοντας ἐξαπατῶντες. ἐκείνους μὲν γὰρ τοὺς παλαιοὺς πρὸ ἐμοῦ σὲ χρὴ εἰδέναι, τὸν Ἡρόδοτον καὶ Κτησίαν τὸν Κνίδιον καὶ πρὸ τούτων τοὺς ποιητὰς καὶ τὸν Ὅμηρον αὐτόν, ἀοιδίμους ἄνδρας, ἐγγράφῳ τῷ ψεύσματι κεχρημένους, ὡς μὴ μόνους ἐξαπατᾶν τοὺς τότε ἀκούοντας σφῶν, ἀλλὰ καί μέχρις ἡμῶν διικνεῖσθαι τὸ ψεῦδος ἐκ διαδοχῆς ἐν καλλίστοις ἔπεσι καὶ μέτροις φυλαττόμενον. ἐμοὶ γοῦν πολλάκις αἰδεῖσθαι ὑπὲρ αὐτῶν ἔπεισιν, ὁπόταν Οὐρανοῦ τομὴν καὶ Προμηθέως δεσμὰ διηγῶνται καὶ Γιγάντων ἐπανάστασιν καὶ τὴν ἐν Ἃιδου πᾶσαν τραγῳδίαν, καὶ ὡς διʼ ἔρωτα ὁ Ζεὺς ταῦρος ἢ κύκνος ἐγένετο καὶ ὡς ἐκ γυναικός τις εἰς ὄρνεον ἢ εἰς ἄρκτον μετέπεσεν, ἔτι δὲ Πηγάσους καὶ Χιμαίρας καὶ Γοργόνας καὶ Κύκλωπας καὶ ὅσα τοιαῦτα, πάνυ ἀλλόκοτα καὶ τεράστια μυθίδια παίδων ψυχὰς κηλεῖν δυνάμενα ἔτι τὴν Μορμὼ καὶ τὴν Λάμιαν δεδιότων.

+

οὐδὲν οὐδὲ τοῦτο, ὦ Φιλόκλεις·οὐδὲν τοῦτο γ, omitting ὥ Φιλόκλεις. ἐπεὶ πολλοὺς ἂν ἐγώ σοι δείξαιμι συνετοὺς τἄλλα καὶ τὴν γνώμην θαυμαστοὺς οὐκ οἶδʼ ὅπως ἑαλωκότας τούτῳ τῷ κακῷ καὶ φιλοψευδεῖς ὄντας, ὡς ἀνιᾶσθαί με, εἰ τοιοῦτοι ἄνδρες ἄριστοι τὰ πάντα ὅμως χαίρουσιν αὑτούς τε καὶ τοὺς ἐντυγχάνοντας ἐξαπατῶντες. ἐκείνους μὲν γὰρ τοὺς παλαιοὺς πρὸ ἐμοῦ σὲ χρὴ εἰδέναι, τὸν Ἡρόδοτον καὶ Κτησίαν τὸν Κνίδιον καὶ πρὸ τούτων τοὺς ποιητὰς καὶ τὸν Ὅμηρον αὐτόν, ἀοιδίμους ἄνδρας, ἐγγράφῳ τῷ ψεύσματι κεχρημένους, ὡς μὴ μόνους ἐξαπατᾶν τοὺς τότε ἀκούοντας σφῶν, ἀλλὰ καὶ μέχρις ἡμῶν διικνεῖσθαι τὸ ψεῦδος ἐκ διαδοχῆς ἐν καλλίστοις ἔπεσι καὶ μέτροις φυλαττόμενον. ἐμοὶ γοῦν πολλάκις αἰδεῖσθαι ὑπὲρ αὐτῶν ἔπεισιν, ὁπόταν Οὐρανοῦ τομὴν καὶ Προμηθέως δεσμὰ διηγῶνται καὶ Γιγάντων ἐπανάστασιν καὶ τὴν ἐν Ἅιδου πᾶσαν τραγῳδίαν, καὶ ὡς διʼ ἔρωτα ὁ Ζεὺς ταῦρος ἢ κύκνος ἐγένετο καὶ ὡς ἐκ γυναικός τις εἰς ὄρνεον ἢ εἰς ἄρκτον μετέπεσεν, ἔτι δὲ Πηγάσους καὶ Χιμαίρας καὶ Γοργόνας καὶ Κύκλωπας καὶ ὅσα τοιαῦτα, πάνυ ἀλλόκοτα καὶ τεράστια μυθίδια παίδων ψυχὰς κηλεῖν δυνάμενα ἔτι τὴν Μορμὼ καὶ τὴν Λάμιαν δεδιότων.
Τυχιάδης -

καίτοι τὰ μὲν τῶν ποιητῶν ἴσως μέτρια, τὸ δὲ καὶ πόλεις ἤδη καὶ ἔθνη ὅλα κοινῇ καὶ δημοσίᾳ ψευδεσθαι πῶς οὐ γελοῖον; εἰ Κρῆτες μὲν τὸν Διὸς τάφον δεικνύντες οὐκ αἰσχύνονται, Ἀθηναῖοι δὲ τὸν Ἐριχθόνιον ἐκ τῆς γῆς ἀναδοθῆναί φασιν καὶ τοὺς πρώτους ἀνθρώπους ἐκ τῆς Ἀττικῆς ἀναφῦναι καθάπερ τὰ λάχανα, πολὺ σεμνότερον οὗτοί γε τῶν Θηβαίων, οἳ ἐξ ὄφεως ὀδόντων Σπαρτούς τινας ἀναβεβλαστηκέναι διηγοῦνται. ὃς δʼ ἂν οὖν ταῦτα καταγέλαστα ὄντα μὴ οἴηται ἀληθῆ εἶναι, ἀλλʼ ἐμφρόνως ἐξετάζων αὐτὰ Κοροίβου τινὸς ἢ Μαργίτου νομίζῃ τὸ πείθεσθαι ἢ Τριπτόλεμον ἐλάσαι διὰ τοῦ ἀέρος ἐπὶ δρακόντων ὑποπτέρων ἢ Πᾶνα ἥκειν ἐξ Ἀρκαδίας σύμμαχον εἰς Μαραθῶνα ἢ Ὠρείθυιαν ὑπὸ τοῦ Βορέου ἁρπασθῆναι, ἀσεβὴς οὗτός γε καὶ ἀνόητος αὐτοῖς ἔδοξεν οὕτω προδήλοις καὶ ἀληθέσι πράγμασιν ἀπιστῶν εἰς τοσοῦτον ἐπικρατεῖ τὸ ψεῦδος.

+

καίτοι τὰ μὲν τῶν ποιητῶν ἴσως μέτρια, τὸ δὲ καὶ πόλεις ἤδη καὶ ἔθνη ὅλαπολλὰ γ. κοινῇ καὶ δημοσίᾳ ψεύδεσθαι πῶς οὐ γελοῖον; εἰ Κρῆτες μὲν τὸν Διὸς τάφον δεικνύντες οὐκ αἰσχύνονται, Ἀθηναῖοι δὲ τὸν Ἐριχθόνιον ἐκ τῆς γῆς ἀναδοθῆναί φασιν καὶ τοὺς πρώτους ἀνθρώπους ἐκ τῆς Ἀττικῆς ἀναφῦναι καθάπερ τὰ λάχανα, πολὺ σεμνότερον οὗτοί γε τῶν Θηβαίων, οἳ ἐξ ὄφεως ὀδόντων Σπαρτούς τινας ἀναβεβλαστηκέναι διηγοῦνται. ὃς δʼ ἂν οὖν ταῦτα καταγέλαστα ὄντα μὴ οἴηται ἀληθῆ εἶναι, ἀλλʼ ἐμφρόνως ἐξετάζων αὐτὰ Κοροίβου τινὸς ἢ Μαργίτου νομίζῃνομίζῃ Bekker: νομίζοι MSS. τὸ πείθεσθαι ἢ Τριπτόλεμον ἐλάσαι διὰ τοῦ ἀέρος ἐπὶ δρακόντων ὑποπτέρων ἢ Πᾶνα ἥκειν ἐξ Ἀρκαδίας σύμμαχον εἰς Μαραθῶνα ἢ Ὠρείθυιαν ὑπὸ τοῦ Βορέου ἁρπασθῆναι, ἀσεβὴς οὗτός γεγε vulg.: τε γβ. καὶ ἀνόητος αὐτοῖς ἔδοξεν οὕτω προδήλοις καὶ ἀληθέσι πράγμασιν ἀπιστῶν· εἰς τοσοῦτον ἐπικρατεῖ τὸ ψεῦδος.

Φιλοκλῆς -

· ἀλλʼ οἱ μὲν ποιηταί, ὦ Τυχιάδη, καὶ αἱ πόλεις δὲ συγγνώμης εἰκότως τυγχάνοιεν ἄν, οἱ μὲν τὸ ἐκ τοῦ μύθου τερπνὸν ἐπαγωγότατον ὂν ἐγκαταμιγνύντες τῇ γραφῇ, οὗπερ μάλιστα δέονται πρὸς τοὺς ἀκροατάς, Ἀθηναῖοι δὲ καὶ Θηβαῖοι. καὶ εἴ τινες ἄλλοι σεμνοτέρας ἀποφαίνοντες τὰς πατρίδας ἐκ τῶν τοιούτων. εἰ γοῦν τις ἀφέλοι τὰ μυθώδη ταῦτα ἐκ τῆς Ἑλλάδος, οὐδὲν ἂν κωλύσειε λιμῷ τοὺς περιηγητὰς αὐτῶν διαφθαρῆναι μηδὲ ἀμισθὶ τῶν ξένων τἀληθὲς ἀκούειν ἐθελησάντων. οἱ δὲ μηδεμιᾶς ἕνεκα αἰτίας τοιαύτης ὅμως χαίροντες τῷ ψεύσματι παγγέλοιοι εἰκότως δοκοῖεν ἄν.

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ἀλλʼ οἱ μὲν ποιηταί, ὦ Τυχιάδη, καὶ αἱ πόλεις δὲ συγγνώμης εἰκότως τυγχάνοιεν ἄν, οἱ μὲν τὸ ἐκ τοῦ μύθου τερπνὸν ἐπαγωγότατον ὂν ἐγκαταμιγνύντες τῇ γραφῇ, οὗπερ μάλιστα δέονται πρὸς τοὺς ἀκροατάς, Ἀθηναῖοι δὲ καὶ Θηβαῖοι καὶ εἴ τινες ἄλλοι σεμνοτέρας ἀποφαίνοντες τὰς πατρίδας ἐκ τῶν τοιούτων. εἰ γοῦν τις ἀφέλοι τὰ μυθώδη ταῦτα ἐκ τῆς Ἑλλάδος, οὐδὲν ἂν κωλύσειε λιμῷ τοὺς περιηγητὰς αὐτῶν διαφθαρῆναι μηδὲ ἀμισθὶ τῶν ξένων τἀληθὲς ἀκούειν ἐθελησάντων. οἱ δὲ μηδεμιᾶς ἕνεκα αἰτίας τοιαύτης ὅμως χαίροντες τῷ ψεύσματι παγγέλοιοι εἰκότως δοκοῖεν ἄν.

Τυχιάδης -

εὖ λέγεις· ἐγὼ γέ τοι παρὰ Εὐκράτους ἥκω σοι τοῦ πάνυ, πολλὰ τὰ ἄπιστα καὶ μυθώδη ἀκούσας· μᾶλλον δὲ μεταξὺ λεγομένων ἀπιὼν ᾠχόμην οὐ φέρων τοῦ πράγματος τὴν ὑπερβολήν, ἀλλά με ὥσπερ αἱ Ἐρινύες ἐξήλασαν πολλὰ τεράστια καὶ ἀλλόκοτα διεξιόντες.

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εὖ λέγεις· ἐγώ γέ τοι παρὰ Εὐκράτους ἥκω σοι τοῦ πάνυ, πολλὰ τὰ ἄπιστα καὶ μυθώδη ἀκούσας· μᾶλλον δὲ μεταξὺ λεγομένων ἀπιὼν ᾠχόμην οὐ φέρων τοῦ πράγματος τὴν ὑπερβολήν, ἀλλά με ὥσπερ αἱ Ἐρινύες ἐξήλασαν πολλὰ τεράστια καὶ ἀλλόκοτα διεξιόντες.διεξιόντος β.

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οὐ γὰρ οἶσθα, ὦ ἑταῖρε, οἷα μὲν εἶπεν, ὅπως δὲ αὐτὰ ἐπιστώσατο, ὡς δὲ καὶ ἐπώμνυτο τοῖς πλείστοις, παραστησάμενος τὰ παιδία, ὥστε με ἀποβλέποντα εἰς αὐτὸν ποικίλα ἐννοεῖν, ἄρτι μὲν ὡς μεμήνοι καὶ ἔξω εἴη τοῦ καθεστηκότος, ἄρτι δὲ ὡς γόης ὢν ἄρα τοσοῦτον χρόνον ἐλελήθει με ὑπὸ τῇ λεοντῇ γελοῖόν τινα πίθηκον περιστέλλων οὕτως ἄτοπα διηγεῖτο.

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οὐ γὰρ οἶσθα, ὦ ἑταῖρε, οἷα μὲν εἶπεν, ὅπως δὲ αὐτὰ ἐπιστώσατο, ὡς δὲ καὶ ἐπώμνυτο τοῖς πλείστοις, παραστησάμενος τὰ παιδία, ὥστε με ἀποβλέποντα εἰς αὐτὸν ποικίλα ἐννοεῖν, ἄρτι μὲν ὡς μεμήνοι καὶ ἔξω εἴη τοῦ καθεστηκότος, ἄρτι δὲ ὡς γόης ὢν ἄρα τοσοῦτον χρόνον ἐλελήθει με ὑπὸ τῇ λεοντῇ γελοῖόν τινα πίθηκον περιστέλλων· οὕτως ἄτοπα διηγεῖτο.

Φιλοκλῆς @@ -150,160 +152,160 @@
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εἰώθειν μὲν καὶ ἄλλοτε, ὦ Φιλόκλεις, φοιτᾶν παρʼ αὐτόν, εἴ ποτε πολλὴν τὴν σχολὴν ἄγοιμι, τήμερον δὲ Λεοντίχῳ συγγενέσθαι δεόμενος — ἑταῖρος δέ μοι, ὡς οἶσθα — ἀκούσας τοῦ παιδὸς ὡς παρὰ τὸν Εὐκράτην ἕωθεν ἁπέλθοι νοσοῦντα ἐπισκεψόμενος, ἀμφοῖν ἕνεκα, ὡς καὶ τῷ Λεοντίχῳ συγγενοίμην κἀκεῖνον ἴδοιμι — ἠγνοήκειν· γὰρ ὡς νοσοίη — παραγίγνομαι πρὸς αὐτόν.

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εὑρίσκω δὲ αὐτόθι τὸν μὲν Λεόντιχον οὐκέτι — ἐφθάκει γάρ, ὡς ἔφασκον, ὀλίγον προεξεληλυθώς — ἄλλους δὲ συχνούς, ἐν οἷς Κλεόδημός τε ἦν ὁ ἐκ τοῦ Περιπάτου καὶ Δεινόμαχος ὁ Στωϊκὸς καὶ Ἴων, οἶσθα τὸν ἐπὶ τοῖς Πλάτωνος λόγοις θαυμάζεσθαι ἀξιοῦντα ὡς μόνον ἀκριβῶς κατανενοηκότα τὴν γνώμην τοῦ ἀνδρὸς καὶ τοῖς ἄλλοις ὑποφητεῦσαι δυνάμενον. ὁρᾷς οἵους ἄνδρας σοί φημι, πανσόφους καὶ παναρέτους, ὅ τι περ τὸ κεφάλαιον αὐτὸ ἐξ ἑκάστης προαιρέσεως, αἰδεσίμους ἅπαντας καὶ μονονουχὶ φοβεροὺς τὴν πρόσοψιν; ἔτι καὶ ὁ ἰατρὸς Ἀντίγονος παρῆν, κατὰ χρείαν, οἶμαι, τῆς νόσου ἐπικληθείς. καὶ ῥᾷον ἐδόκει ἤδη ἔχειν ὁ Εὐκράτης καὶ τὸ νόσημα τῶν συντρόφων ἦν τὸ ῥεῦμα γὰρ εἰς τοὺς πόδας αὖθις αὐτῷ κατεληλύθει.

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εἰώθεινεἴωθα γ. μὲν καὶ ἄλλοτε, ὦ Φιλόκλεις, φοιτᾶν παρʼ αὐτόν, εἴ ποτε πολλὴν τὴν σχολὴν ἄγοιμι, τήμερον δὲ Λεοντίχῳ συγγενέσθαι δεόμενος — ἑταῖρος δέ μοι, ὡς οἶσθα — ἀκούσας τοῦ παιδὸς ὡς παρὰ τὸν Εὐκράτην ἕωθεν ἁπέλθοι νοσοῦντα ἐπισκεψόμενος, ἀμφοῖν ἕνεκα, ὡς καὶ τῷ Λεοντίχῳ συγγενοίμην κἀκεῖνον ἴδοιμι — ἠγνοήκειν γὰρ ὡς νοσοίη — παραγίγνομαι πρὸς αὐτόν.

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εὑρίσκω δὲ αὐτόθι τὸν μὲν Λεόντιχον οὐκέτι — ἐφθάκει γάρ, ὡς ἔφασκον, ὀλίγον προεξεληλυθώς — ἄλλους δὲ συχνούς, ἐν οἷς Κλεόδημός τε ἦν ὁ ἐκ τοῦ Περιπάτου καὶ Δεινόμαχος ὁ Στωϊκὸς καὶ Ἴων, οἶσθα τὸν ἐπὶ τοῖς Πλάτωνος λόγοις θαυμάζεσθαι ἀξιοῦντα ὡς μόνον ἀκριβῶς κατανενοηκότα τὴν γνώμην τοῦ ἀνδρὸς καὶ τοῖς ἄλλοις ὑποφητεῦσαι δυνάμενον. ὁρᾷς οἵους ἄνδρας σοί φημι, πανσόφους καὶ παναρέτους, ὅ τι περ τὸ κεφάλαιον αὐτὸ ἐξ ἑκάστης προαιρέσεως, αἰδεσίμους ἅπαντας καὶ μονονουχὶ φοβεροὺς τὴν πρόσοψιν; ἔτι καὶ ὁ ἰατρὸς Ἀντίγονος παρῆν, κατὰ χρείαν, οἶμαι, τῆς νόσου ἐπικληθείς. καὶ ῥᾷον ἐδόκει ἤδη ἔχειν ὁ Εὐκράτης καὶ τὸ νόσημα τῶν συντρόφων ἦν· τὸ ῥεῦμα γὰρ εἰς τοὺς πόδας αὖθις αὐτῷ κατεληλύθει.

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Καθέζεσθαι οὖν με παρʼ αὐτὸν ἐπὶ τῆς κλίνης ὁ Εὐκράτης ἐκέλευεν, ἠρέμα ἐγκλίνας τῇ φωνῇ εἰς τὸ ἀσθενικὸν ὁπότε εἶδέ με, καίτοι βοῶντος αὐτοῦ καὶ διατεινομένου τι μεταξὺ εἰσιὼν ἐπήκουον. κἀγὼ μάλα πεφυλαγμένως, μὴ ψαύσαιμι τοῖν ποδοῖν αὐτοῦ, ἀπολογησάμενος τὰ συνήθη ταῦτα, ὡς ἀγνοήσαιμι νοσοῦντα καὶ ὡς ἐπεὶ ἔμαθον δρομαῖος ἔλθοιμι, ἐκαθεζόμην πλησίον.
Τυχιάδης -

οἱ μὲν δὴ ἐτύγχανον οἶμαι περὶ τοῦ νοσήματος τὰ μὲν ἤδη πολλὰ προειρηκότες, τὰ δὲ καὶ τότε διεξιόντες, ἔτι δὲ καὶ θεραπείας τινὰς ἕκαστος ὑποβάλλοντες. ὁ γοῦν Κλεόδημος, εἰ τοίνυν, φησίν, τῇ ἀριστερᾷ τις ἀνελόμενος χαμᾶθεν τὸν ὀδόντα τῆς μυγαλῆς οὕτω φονευθείσης, ὡς προεῖπον, ἐνδήσειεν εἰς δέρμα λέοντος ἄρτι ἀποδαρέν, εἶτα περιάψειε περὶ τὰ σκέλη, αὐτίκα παύεται τὸ ἄλγημα.

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οὐκ εἰς λέοντος, ἔφη ὁ Δεινόμαχος, ἐγὼ ἤκουσα, ἐλάφου δὲ θηλείας ἔτι παρθένου καὶ ἀβάτου· καὶ τὸ πρᾶγμα οὕτω πιθανώτερον ὠκὺ γὰρ ἡ ἔλαφος καὶ ἔρρωται μάλιστα ἐκ τῶν ποδῶν. ὁ δὲ λέων ἄλκιμος μέν, καὶ τὸ λίπος αὐτοῦ καὶ ἡ χεὶρ ἡ δεξιὰ καὶ αἱ τρίχες ἐκ τοῦ πώγωνος αἱ ὀρθαὶ μεγάλα δύνανται, εἴ τις ἐπίσταιτο αὐτοῖς χρῆσθαι μετὰ τῆς οἰκείας ἐπῳδῆς ἑκάστῳ· ποδῶν δὲ ἴασιν ἥκιστα ἐπαγγέλλεται.

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οἱ μὲν δὴ ἐτύγχανον οἶμαιἤδη γ. περὶ τοῦ νοσήματος τὰ μὲν ἤδη πολλὰ προειρηκότες, τὰ δὲ καὶ τότε διεξιόντες, ἔτι δὲ καὶ θεραπείας τινὰς ἕκαστος ὑποβάλλοντες. ὁ γοῦν Κλεόδημος, εἰ τοίνυν, φησίν, τῇ ἀριστερᾷ τις ἀνελόμενος χαμᾶθενχαμᾶθεν Cobet: χαμάθεν Γ marg. χαμόθεν other β sources: χαμαὶ γ. τὸν ὀδόντα τῆς μυγαλῆς οὕτω φονευθείσης, ὡς προεῖπον, ἐνδήσειεν εἰς δέρμα λέοντος ἄρτι ἀποδαρέν, εἶτα περιάψειε περὶ τὰ σκέλη, αὐτίκα παύεται τὸ ἄλγημα.

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οὐκ εἰς λέοντος, ἔφη ὁ Δεινόμαχος, ἐγὼ ἤκουσα, ἐλάφου δὲ θηλείας ἔτι παρθένου καὶ ἀβάτου· καὶ τὸ πρᾶγμα οὕτω πιθανώτερον· ὠκὺ γὰρ ἡ ἔλαφος καὶ ἔρρωται μάλιστα ἐκ τῶν ποδῶν. ὁ δὲ λέων ἄλκιμος μέν, καὶ τὸ λίπος αὐτοῦ καὶ ἡ χεὶρ ἡ δεξιὰ καὶ αἱ τρίχες ἐκ τοῦ πώγωνος αἱ ὀρθαὶ μεγάλα δύνανται,μεγάλα δύναιντο γ. But cf. Pisc.6 εἴ τις ἐπίσταιτο αὐτοῖς χρῆσθαι μετὰ τῆς οἰκείας ἐπῳδῆς ἑκάστῳ· ποδῶν δὲ ἴασιν ἥκιστα ἐπαγγέλλεται.

καὶ αὐτός, ἦ δʼ ὃς ὁ Κλεόδημος, οὕτω πάλαι ἐγίγνωσκον, ἐλάφου χρῆναι τὸ δέρμα εἶναι, διότι ὠκὺ ἔλαφος· ἔναγχος δὲ Λίβυς ἀνὴρ σοφὸς τὰ τοιαῦτα μετεδίδαξέ με εἰπὼν ὠκυτέρους εἶναι τῶν ἐλάφων τοὺς λέοντας. ἀμέλει, ἔφη, καὶ αἱροῦσιν αὐτὰς διώκοντες.

Τυχιάδης -

ἐπῄνεσαν οἱ παρόντες ὡς εὖ εἰπόντος τοῦ Λίβυος. ἐγὼ δέ, οἴεσθε γάρ, ἔφην, ἐπῳδαῖς τισιν τὰ τοιαῦτα παύεσθαι ἢ τοῖς ἔξωθεν παραρτήμασιν τοῦ κακοῦ ἔνδον διατρίβοντος; ἐγέλασαν ἐπὶ τῷ λόγῳ καὶ δῆλοι ἦσαν κατεγνωκότες μου πολλὴν τὴν ἄνοιαν, εἰ μὴ ἐπισταίμην τὰ προδηλότατα καὶ περὶ ὧν οὐδεὶς ἂν εὖ φρονῶν ἀντείποι μὴ οὐχὶ οὕτως ἔχειν. ὁ μέντοι ἰατρὸς Ἀντίγονος ἐδόκει μοι ἡσθῆναι τῇ ἐρωτήσει μου· πάλαι γὰρ ἠμελεῖτο, οἶμαι, βοηθεῖν ἀξιῶν τῷ Εὐκράτει μετὰ τῆς τέχνης οἴνου τε παραγγέλλων ἀπέχεσθαι καὶ λάχανα σιτεῖσθαι καὶ ὅλως ὑφαιρεῖν τοῦ τόνου.

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ὁ δʼ οὖν Κλεόδημος ὑπομειδιῶν ἅμα, τί λέγεις, ἔφη, ὦ Τυχιάδη; ἄπιστον εἶναί σοι δοκεῖ τὸ ἐκ τῶν τοιούτων γίγνεσθαί τινας ὠφελείας εἰς τὰ νοσήματα; ἔμοιγε, ἦν δʼ ἐγώ, εἰ μὴ πάνυ κορύζης τὴν ῥῖνα μεστὸς εἴην, ὡς πιστεύειν τὰ ἔξω καὶ μηδὲν κοινωνοῦντα τοῖς ἔνδοθεν ἐπεγείρουσι τὰ νοσήματα μετὰ ῥηματίων, ὥς φατε, καὶ γοητείας τινὸς ἐνεργεῖν καὶ τὴν ἴασιν ἐπιπέμπειν προσαρτώμενα. τὸ δʼ οὐκ ἂν γένοιτο, οὐδʼ ἢν εἰς τοῦ Νεμείου λέοντος τὸ δέρμα ἐνδήσῃ τις ἑκκαίδεκα ὅλας μυγαλᾶς· ἐγὼ γοῦν αὐτὸν τὸν λέοντα εἶδον πολλάκις χωλεύοντα ὑπʼ ἀλγηδόνων ἐν ὁλοκλήρῳ τῷ αὑτοῦ δέρματι.

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ἐπῄνεσαν οἱ παρόντες ὡς εὖ εἰπόντος τοῦ Λίβυος. ἐγὼ δέ, οἴεσθε γάρ, ἔφην, ἐπῳδαῖς τισιν τὰ τοιαῦτα παύεσθαι ἢ τοῖς ἔξωθεν παραρτήμασιν τοῦ κακοῦ ἔνδον διατρίβοντος; ἐγέλασαν ἐπὶ τῷ λόγῳ καὶ δῆλοι ἦσαν κατεγνωκότες μου πολλὴν τὴν ἄνοιαν, εἰ μὴ ἐπισταίμην τὰ προδηλότατα καὶ περὶ ὧν οὐδεὶς ἂν εὖοὐδεὶς φρονῶν γ. φρονῶν ἀντείποι μὴ οὐχὶ οὕτως ἔχειν. ὁ μέντοι ἰατρὸς Ἀντίγονος ἐδόκει μοι ἡσθῆναι τῇ ἐρωτήσει μου· πάλαι γὰρ ἠμελεῖτο, οἶμαι, βοηθεῖν ἀξιῶν τῷ Εὐκράτει μετὰ τῆς τέχνης οἴνου τε παραγγέλλων ἀπέχεσθαι καὶ λάχανα σιτεῖσθαι καὶ ὅλως ὑφαιρεῖν τοῦ τόνου.

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ὁ δʼ οὖν Κλεόδημος ὑπομειδιῶν ἅμα, τί λέγεις, ἔφη, ὦ Τυχιάδη; ἄπιστον εἶναί σοι δοκεῖ τὸ ἐκ τῶν τοιούτων γίγνεσθαί τινας ὠφελείας εἰς τὰ νοσήματα; ἔμοιγε, ἦν δʼ ἐγώ, εἰ μὴ πάνυ κορύζης τὴν ῥῖνα μεστὸς εἴην, ὡς πιστεύειν τὰ ἔξω καὶ μηδὲν κοινωνοῦντα τοῖς ἔνδοθεν ἐπεγείρουσι τὰ νοσήματα μετὰ ῥηματίων, ὥς φατε, καὶ γοητείας τινὸς ἐνεργεῖν καὶ τὴν ἴασιν ἐπιπέμπειν προσαρτώμενα. τὸ δʼ οὐκ ἂν γένοιτο, οὐδʼ ἢν εἰς τοῦ Νεμείου λέοντος τὸ δέρμα ἐνδήσῃ τις ἑκκαίδεκα ὅλας μυγαλᾶς· ἐγὼ γοῦν αὐτὸν τὸντὸν vulg.: not in MSS. λέοντα εἶδον πολλάκις χωλεύοντα ὑπʼ ἀλγηδόνων ἐν ὁλοκλήρῳ τῷ αὑτοῦ δέρματι.

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πάνυ γὰρ ἰδιώτης, ἔφη ὁ Δεινόμαχος, εἶ καὶ τὰ τοιαῦτα οὐκ ἐμέλησέ σοι ἐκμαθεῖν ὅντινα τρόπον ὁμιλεῖ τοῖς νοσήμασι προσφερόμενα, κἀμοὶ δοκεῖς οὐδὲ τὰ προφανέστατα ἂν παραδέξασθαι ταῦτα, τῶν ἐκ περιόδου πυρετῶν τὰς ἀποπομπὰς καὶ τῶν ἑρπετῶν τὰς καταθέλξεις καὶ βουβώνων ἰάσεις καὶ τἄλλα ὁπόσα καὶ αἱ γρᾶες ἤδη ποιοῦσιν. εἰ δὲ ἐκεῖνα γίγνεται ἅπαντα, τί δή ποτε οὐχὶ ταῦτα οἰήσῃ γίγνεσθαι ὑπὸ τῶν ὁμοίων;

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ἀπέραντα, ἦν δʼ ἐγώ, σὺ περαίνεις, ὦ Δεινόμαχε, καὶ ἥλῳ, φασίν, ἐκκρούεις τὸν ἧλον οὐδὲ γὰρ ἃ φὴς ταῦτα δῆλα μετὰ τοιαύτης δυνάμεως γιγνόμενα. ἢν γοῦν μὴ πείσῃς πρότερον . ἐπάγων τῷ λόγῳ διότι φύσιν ἔχει οὕτω γίγνεσθαι, τοῦ τε πυρετοῦ καὶ τοῦ οἰδήματος δεδιότος ἢ ὄνομα θεσπέσιον ἢ ῥῆσιν βαρβαρικὴν καὶ διὰ τοῦτο ἐκ τοῦ βουβῶνος δραπετεύοντος, ἔτι σοι γραῶν μῦθοι τὰ λεγόμενά ἐστι.

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πάνυ γὰρ ἰδιώτης, ἔφη ὁ Δεινόμαχος, εἶ καὶ τὰ τοιαῦτα οὐκ ἐμέλησέ σοι ἐκμαθεῖν ὅντινα τρόπον ὁμιλεῖὠφελεὶ N Vat. 87. τοῖς νοσήμασι προσφερόμενα, κἀμοὶ δοκεῖς οὐδὲ τὰ προφανέστατα ἂν παραδέξασθαι ταῦτα, τῶν ἐκ περιόδου πυρετῶν τὰς ἀποπομπὰς καὶ τῶν ἑρπετῶν τὰς καταθέλξεις καὶ βουβώνων ἰάσεις καὶ τἄλλα ὁπόσα καὶ αἱ γρᾶες ἤδη ποιοῦσιν. εἰ δὲ ἐκεῖνα γίγνεται ἅπαντα, τί δή ποτε οὐχὶ ταῦτα οἰήσῃ γίγνεσθαι ὑπὸ τῶν ὁμοίων;

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ἀπέραντα, ἦν δʼ ἐγώ, σὺ περαίνειςσὺ περαίνεις Fritzsche : σὺ παραινεῖς γ, ξυμπεραίνῃ β., ὦ Δεινόμαχε, καὶ ἥλῳ, φασίν, ἐκκρούεις τὸν ἧλον· οὐδὲ γὰρ ἃ φὴς ταῦτα δῆλα μετὰ τοιαύτης δυνάμεως γιγνόμενα. ἢν γοῦν μὴ πείσῃς πρότερον ἐπάγων τῷ λόγῳ διότι φύσιν ἔχει οὕτω γίγνεσθαι, τοῦ τε πυρετοῦ καὶ τοῦ οἰδήματος δεδιότος ἢ ὄνομα θεσπέσιον ἢ ῥῆσιν βαρβαρικὴν καὶ διὰ τοῦτο ἐκ τοῦ βουβῶνος δραπετεύοντος, ἔτι σοι γραῶν μῦθοι τὰ λεγόμενά ἐστι.

Τυχιάδης -

σύ μοι δοκεῖς, ἦ δʼ ὃς ὁ Δεινόμαχος, τὰ τοιαῦτα λέγων οὐδὲ θεοὺς εἶναι πιστεύειν εἴ γε μὴ οἴει τὰς ἰάσεις οἷόν τε εἶναι ὑπὸ ἱερῶν ὀνομάτων γίγνεσθαι. τοῦτο μέν, ἦν δʼ ἐγώ, μὴ λέγε, ὦ ἄριστε· κωλύει γὰρ οὐδὲν καὶ θεῶν ὄντων ὅμως τὰ τοιαῦτα ψευδῆ εἶναι. ἐγὼ δὲ καὶ θεοὺς σέβω καὶ ἰάσεις αὐτῶν ὁρῶ καὶ ἃ εὖ ποιοῦσι τοὺς κάμνοντας ὑπὸ φαρμάκων καὶ ἰατρικῆς ἀνιστάντες· ὁ γοῦν Ἀσκληπιὸς αὐτὸς καὶ οἱ παῖδες αὐτοῦ ἤπια φάρμακα πάσσοντες ἐθεράπευον τοὺς νοσοῦντας, οὐ λεοντᾶς καὶ μυγαλᾶς περιάπτοντες.

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σύ μοι δοκεῖς, ἦ δʼ ὃς ὁ Δεινόμαχος, τὰ τοιαῦτα λέγων οὐδὲ θεοὺς εἶναι πιστεύειν εἴ γε μὴ οἴει τὰς ἰάσεις οἷόν τε εἶναι ὑπὸ ἱερῶν ὀνομάτων γίγνεσθαι. τοῦτο μέν, ἦν δʼ ἐγώ, μὴ λέγε, ὦ ἄριστε· κωλύει γὰρ οὐδὲν καὶ θεῶν ὄντων ὅμως τὰ τοιαῦτα ψευδῆ εἶναι. ἐγὼ δὲ καὶ θεοὺς σέβω καὶ ἰάσεις αὐτῶν ὁρῶ καὶ ἃ εὖ ποιοῦσι τοὺς κάμνοντας ὑπὸ φαρμάκων καὶ ἰατρικῆς ἀνιστάντες· ὁ γοῦν Ἀσκληπιὸς αὐτὸς καὶ οἱ παῖδες αὐτοῦ ἤπια φάρμακα πάσσοντες ἐθεράπευον τοὺς νοσοῦντας, οὐ λεοντᾶςλεοντᾶς Cobet : λέοντας MSS. καὶ μυγαλᾶς περιάπτοντες.

Τυχιάδης -

ἔα τοῦτον, ἔφη ὁ Ἴων, ἐγὼ δὲ ὑμῖν θαυμάσιόν τι διηγήσομαι. ἦν μὲν ἐγὼ μειράκιον ἔτι ἀμφὶ τὰ τετταρακαίδεκα ἔτη σχεδὸν ἧκεν δέ τις ἀγγέλλων τῷ πατρὶ Μίδαν τὸν ἀμπελουργόν, ἐρρωμένον εἰς τὰ ἄλλα οἰκέτην καὶ ἐργατικόν, ἀμφὶ. πλήθουσαν ἀγορὰν ὑπὸ ἐχίδνης δηχθέντα κεῖσθαι ἤδη σεσηπότα τὸ σκέλος· ἀναδοῦντι γὰρ αὐτῷ τὰ κλήματα καὶ ταῖς χάραξι περιπλέκοντι προσερπύσαν τὸ θηρίον δακεῖν κατὰ τὸν μέγαν δάκτυλον, καὶ τὸ μὲν φθάσαι καὶ καταδῦναι αὖθις εἰς τὸν φωλεόν, τὸν δὲ οἰμώζειν ἀπολλύμενον ὑπʼ ἀλγηδόνων.

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ταῦτά τε οὖν ἀπηγγέλλετο καὶ τὸν Μίδαν ἑωρῶμεν αὐτὸν ἐπὶ σκίμποδος ὑπὸ τῶν ὁμοδούλων προσκομιζόμενον, ὅλον ᾠδηκότα, πελιδνόν, μυδῶντα ἐπιπολῆς, ὀλίγον ἔτι ἐμπνέοντα. λελυπημένῳ δὴ τῷ πατρὶ τῶν φίλων τις παρών, θάρρει, ἔφη, ἐγὼ γάρ σοι ἄνδρα Βαβυλώνιον τῶν Χαλδαίων, ὥς φασιν, αὐτίκα μέτειμι, ὃς ἰάσεται τὸν ἄνθρωπον καὶ ἵνα μὴ διατρίβω λέγων, ἧκεν ὁ Βαβυλώνιος καὶ ἀνέστησε τὸν Μίδαν ἐπῳδῇ τινι ἐξελάσας τὸν ἰὸν ἐκ τοῦ σώματος, ἔτι καὶ προσαρτήσας τῷ ποδὶ νεκρᾶς παρθένου λίθον ἀπὸ τῆς στήλης ἐκκολάψας.

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καὶ τοῦτο μὲν ἴσως μέτριον καίτοι ὁ Μίδας αὐτὸς ἀράμενος τὸν σκίμποδα ἐφʼ οὗ ἐκεκόμιστο ᾤχετο εἰς τὸν ἀγρὸν ἀπιών τοσοῦτον ἡ ἐπῳδὴ ἐδυνήθη καὶ ὁ στηλίτης ἐκεῖνος λίθος.

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ἔα τοῦτον, ἔφη ὁ Ἴων, ἐγὼ δὲ ὑμῖν θαυμάσιόν τι διηγήσομαι. ἦν μὲν ἐγὼ μειράκιον ἔτι ἀμφὶ τὰ τετταρακαίδεκα ἔτη σχεδόν· ἧκεν δέ τις ἀγγέλλων τῷ πατρὶ Μίδαν τὸν ἀμπελουργόν, ἐρρωμένον εἰς τὰ ἄλλα οἰκέτην καὶ ἐργατικόν, ἀμφὶ πλήθουσαν ἀγορὰν ὑπὸ ἐχίδνης δηχθέντα κεῖσθαι ἤδη σεσηπότα τὸ σκέλος· ἀναδοῦντι γὰρ αὐτῷ τὰ κλήματα καὶ ταῖς χάραξι περιπλέκοντι προσερπύσαν τὸ θηρίον δακεῖν κατὰ τὸν μέγαν δάκτυλον, καὶ τὸ μὲν φθάσαι καὶ καταδῦναι αὖθις εἰς τὸν φωλεόν, τὸν δὲ οἰμώζειν ἀπολλύμενον ὑπʼ ἀλγηδόνων.

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ταῦτά τε οὖν ἀπηγγέλλετο καὶ τὸν Μίδαν ἑωρῶμεν αὐτὸν ἐπὶ σκίμποδος ὑπὸ τῶν ὁμοδούλων προσκομιζόμενον, ὅλον ᾠδηκότα, πελιδνόν, μυδῶντα ἐπιπολῆς,τὴν ἐπιφάνειαν γ. ὀλίγον ἔτι ἐμπνέοντα. λελυπημένῳ δὴ τῷ πατρὶ τῶν φίλων τις παρών, θάρρει, ἔφη, ἐγὼ γάρ σοι ἄνδρα Βαβυλώνιον τῶν Χαλδαίων, ὥς φασιν, αὐτίκα μέτειμι, ὃς ἰάσεται τὸν ἄνθρωπον καὶ ἵνα μὴ διατρίβω λέγων, ἧκεν ὁ Βαβυλώνιος καὶ ἀνέστησε τὸν Μίδαν ἐπῳδῇ τινι ἐξελάσας τὸν ἰὸν ἐκ τοῦ σώματος, ἔτι καὶ προσαρτήσας τῷ ποδὶ νεκρᾶςτεθνηκυίας γ. παρθένου λίθον ἀπὸ τῆς στήλης ἐκκολάψας.

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καὶ τοῦτο μὲν ἴσως μέτριον· καίτοι ὁ Μίδας αὐτὸς ἀράμενος τὸν σκίμποδα ἐφʼ οὗ ἐκεκόμιστο ᾤχετο εἰς τὸν ἀγρὸν ἀπιών· τοσοῦτον ἡ ἐπῳδὴ ἐδυνήθη καὶ ὁ στηλίτης ἐκεῖνος λίθος.

Τυχιάδης -

ὁ δὲ καὶ ἄλλα ἐποίησε θεσπέσια ὡς ἀληθῶς· εἰς γὰρ τὸν ἀγρὸν ἐλθὼν ἕωθεν, ἐπειπὼν ἱερατικά τινα ἐκ βίβλου παλαιᾶς ὀνόματα ἑπτὰ καὶ θείῳ καὶ δᾳδὶ καθαγνίσας τὸν τόπον περιελθὼν ἐς τρίς, ἐξεκάλεσεν ὅσα ἦν ἑρπετὰ ἐντὸς τῶν ὅρων. ἧκον οὖν ὥσπερ ἑλκόμενοι πρὸς τὴν ἐπῳδὴν ὄφεις πολλοὶ καὶ ἀσπίδες καὶ ἔχιδναι καὶ κεράσται καὶ ἀκοντίαι φρῦνί τε καὶ φύσαλοι, ἐλείπετο δʼ εἷς δράκων παλαιός ὑπὸ γήρως, οἶμαι, ἐξεμπύσαι μὴ δυνάμενος ἢ παρακούσας τοῦ προστάγματος· ὁ δὲ μάγος οὐκ ἔφη παμρῖναι ἅπαντας, ἀλλʼ ἕνα τινὰ τῶν ὀφέων τὸν νεώτατον χειροτονήσας πρεσβευτὴν ἔπεμψεν ἐπὶ τὸν δράκοντα, καὶ μετὰ μικρὸν ἧκε κἀκεῖνος. ἐπεὶ δὲ συνηλίσθησαν, ἐνεφύσησε μὲν αὐτοῖς ὁ Βαβυλώνιος, τὰ δʼ αὐτίκα μάλα κατεκαύθη ἅπαντα ὑπὸ τῷ φυσήματι, ἡμεῖς δὲ ἐθαυμάζομεν.

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ὁ δὲ καὶ ἄλλα ἐποίησε θεσπέσια ὡς ἀληθῶς· εἰς γὰρ τὸν ἀγρὸν ἐλθὼν ἕωθεν, ἐπειπὼν ἱερατικά τινα ἐκ βίβλου παλαιᾶς ὀνόματα ἑπτὰ καὶ θείῳ καὶ δᾳδὶ καθαγνίσας τὸν τόπον περιελθὼν ἐς τρίς, ἐξεκάλεσενἐξήλασεν γ. ὅσα ἦν ἑρπετὰ ἐντὸς τῶν ὅρων. ἧκον οὖν ὥσπερ ἑλκόμενοι πρὸς τὴν ἐπῳδὴν ὄφεις πολλοὶ καὶ ἀσπίδες καὶ ἔχιδναι καὶ κεράσται καὶ ἀκοντίαι φρῦνοί τε καὶ φύσαλοι, ἐλείπετο δὲ εἷς δράκων παλαιός, ὑπὸ γήρως, οἶμαι, ἐξερπύσαι μὴ δυνάμενος ἢ παρακούσας τοῦ προστάγματος· ὁ δὲ μάγος οὐκ ἔφη παρεῖναι ἅπαντας, ἀλλʼ ἕνα τινὰ τῶν ὄφεων τὸν νεώτατον χειροτονήσας πρεσβευτὴν ἔπεμψεν ἐπὶ τὸν δράκοντα, καὶ μετὰ μικρὸν ἧκε κἀκεῖνος. ἐπεὶ δὲ συνηλίσθησαν,συνηλίσθησαν du Soul: συνηυλίσθησαν MSS. ἐνεφύσησε μὲν αὐτοῖς ὁ Βαβυλώνιος, τὰ δὲ αὐτίκα μάλα κατεκαύθη ἅπαντα ὑπὸ τῷ φυσήματι, ἡμεῖς δὲ ἐθαυμάζομεν.

Τυχιάδης -

εἰπέ μοι, ὦ Ἴων, ἦν δʼ ἐγώ, ὁ ὄφις δʼ ὁ πρεσβευτὴς ὁ νέος ἄρα καὶ ἐχειραγώγει τὸν· δράκοντα ἤδη, ὡς φής, γεγηρακότα, ἢ σκίπωνα ἔχων ἐκεῖνος ἐπεστηρίζετο;

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σὺ μὲν παίζεις, ἔφη ὁ Κλεόδημος, ἐγὼ δὲ καὶ αὐτὸς ἀπιστότερος ὤν σου πάλαι τὰ τοιαῦτα — - ᾤμην γὰρ οὐδενὶ λόγῳ δυνατὸν γίγνεσθαι ἂν αὐτὰ — ὅμως ὅτε τὸ πρῶτον εἶδον πετόμενον τὸν ξένον τὸν βάρβαρον — ἐξ Ὑπερβορέων δʼ ἦν, ὡς ἔφασκεν — ἐπίστευσα καὶ ἐνικήθην ἐπὶ πολὺ ἀντισχών. τί γὰρ ἔδει ποιεῖν αὐτὸν ὁρῶντα διὰ τοῦ ἀέρος φερόμβνον ἠμβρας οὔσης καὶ ἐφʼ ὕδατος βαδίζοντα καὶ διὰ πυρὸς διεξιόντα σχολῇ καὶ βάδην; σὺ ταντα εἶδες, ἦν δʼ ἐγώ, τὸν Τπερβόρεον ἄνδρα πετόμενον ἢ ἐπὶ τοῦ ὕδατος βεβηκότα; καὶ μάλα, ἦ δʼ ὅς, “ὑποδεδεμένον γε καρβατίνας, οἷα μάλιστα ἐκεῖνοι ὑποδοῦνται. τὰ μὲν γὰρ σμικρὰ ταῦτα τί χρὴ καὶ λέγειν ὅσα ἐπεδείκνυτο, ἔρωτας ἐπιπέμπων καὶ δαίμονας ἀνάγων καὶ νεκροὺς ἑώλους ἀνακαλῶν καὶ τὴν Ἑκάτην αὐτὴν ἐναργῆ παριστὰς καὶ τὴν Σελήνην καθαιρῶν;

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εἰπέ μοι, ὦ Ἴων, ἦν δʼ ἐγώ, ὁ ὄφις δὲ ὁ πρεσβευτὴς ὁ νέος ἄρα καὶ ἐχειραγώγει τὸν δράκοντα ἤδη, ὡς φής, γεγηρακότα, ἢ σκίπωνα ἔχων ἐκεῖνος ἐπεστηρίζετο;

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σὺ μὲν παίζεις, ἔφη ὁ Κλεόδημος, ἐγὼ δὲ καὶ αὐτὸς ἀπιστότερος ὤν σου πάλαι τὰ τοιαῦτα — ᾤμην γὰρ οὐδενὶ λόγῳ δυνατὸν γίγνεσθαι ἂν αὐτὰ — ὅμως ὅτε τὸ πρῶτον εἶδον πετόμενον τὸν ξένον τὸν βάρβαρον — ἐξ Ὑπερβορέων δὲ ἦν, ὡς ἔφασκεν — ἐπίστευσα καὶ ἐνικήθην ἐπὶ πολὺ ἀντισχών. τί γὰρ ἔδει ποιεῖν αὐτὸν ὁρῶντα διὰ τοῦ ἀέρος φερόμενον ἡμέρας οὔσης καὶ ἐφʼ ὕδατος βαδίζοντα καὶ διὰ πυρὸς διεξιόντα σχολῇ καὶ βάδην; σὺ ταῦτα εἶδες, ἦν δʼ ἐγώ, τὸν Ὑπερβόρεον ἄνδρα πετόμενον ἢ ἐπὶ τοῦ ὕδατος βεβηκότα; καὶ μάλα, ἦ δʼ ὅς, “ὑποδεδεμένον γε καρβατίνας, οἷα μάλιστα ἐκεῖνοι ὑποδοῦνται. τὰ μὲν γὰρ σμικρὰ ταῦτα τί χρὴ καὶ λέγειν ὅσα ἐπεδείκνυτο, ἔρωτας ἐπιπέμπων καὶ δαίμονας ἀνάγων καὶ νεκροὺς ἑώλους ἀνακαλῶν καὶ τὴν Ἑκάτην αὐτὴν ἐναργῆ παριστὰς καὶ τὴν Σελήνην καθαιρῶν;κατασπῶν γ.

Τυχιάδης

ἐγὼ γοῦν διηγήσομαι ὑμῖν ἃ εἶδον γιγνόμενα ὑπʼ αὐτοῦ ἐν Γλαυκίου τοῦ Ἀλεξικλέους.

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ἄρτι γὰρ ὁ Γλαυκίας τοῦ πατρὸς ἀποθανόντος παραλαβὼν τὴν οὐσίαν ἠράσθη Χρυσίδος τῆς Δημέου γυναικός. ἐμοὶ δὲ διδασκάλῳ ἐχρῆτο πρὸς τοὺς λόγους, καὶ εἴ γε μὴ ὁ ἔρως ἐκεῖνος ἀπησχόλησεν αὐτόν, ἅπαντα ἂν ἤδη τὰ τοῦ Περιπάτου ἠπίστατο, ὃς καὶ ὀκτωκαιδεκαέτης ὢν ἀνέλυε καὶ τὴν φυσικὴν ἀκρόασιν μετεληλύθει εἰς τέλος. ἀμηχανῶν δὲ ὅμως τῷ ἔρωτι μηνύει μοι τὸ πᾶν, ἐγὼ ὥσπερ εἰκὸς ἦν, διδάσκαλον ὄντα, τὸν Ὑπερβόρεον ἐκεῖνον μάγον ἄγω παρʼ αὐτὸν ἐπὶ μναῖς τέτταρσι μὲν τὸ παραυτίκα — ἔδει γὰρ προτελέσαι τι εἰς τὰς θυσίας — ἑκκαίδεκα δέ, εἰ τύχοι τῆς Χρυσίδος. ὁ δὲ αὐξομένην τηρήσας τὴν σελήνην — τότε γὰρ ὡς ἐπὶ τὸ πολὺ τὰ τοιαῦτα τελεσιουργεῖται — βόθρον τε ὀρυξάμενος ἐν ὑπαίθρῳ τινὶ τῆς οἰκίας περὶ μέσας νύκτας ἀνεκάλεσεν ἡμῖν πρῶτον μὲν τὸν Ἀλεξικλέα τὸν πατέρα τοῦ Γλαυκίου πρὸ ἑπτὰ μηνῶν τεθνεῶτα· ἠγανάκτει δὲ ὁ γέρων ἐπὶ τῷ ἔρωτι καὶ ὠργίζετο, τὰ τελευταῖα δὲ ὅμως ἐφῆκεν αὐτῷ ἐρᾶν, μετὰ δὲ τὴν Ἑκάτην τε ἀνήγαγεν ἐπαγομένην τὸν Κέρβερον καὶ τὴν Σελήνην κατέσπασεν, πολύμορφόν τι θέαμα καὶ ἄλλοτε ἀλλοῖόν τι φανταζόμενον τὸ μὲν γὰρ πρῶτον γυναικείαν μορφὴν ἐπεδείκνυτο, εἶτα βοῦς ἐγίγνετο πάγκαλος, εἶτα σκύλαξ ἐφαίνετο. τέλος δʼ οὖν ὁ Ὑπερβόρεος ἐκ πηλοῦ ἐρώτιόν τι ἀναπλάσας, Ἄπιθι, ἔφη, καὶ ἄγε Χρυσίδα. καὶ ὁ μὲν πηλὸς ἐξέπτατο, μετὰ μικρὸν δὲ ἐπέστη κόπτουσα τὴν θύραν ἐκείνη καὶ εἰσελθοῦσα περιβάλλει τὸν Γλαυκίαν ὡς ἂν ἐκμανέστατα ἐρῶσα καὶ συνῆν ἄχρι δὴ ἀλεκτρυόνων ἠκούσαμεν ᾀδόντων. τότε δὴ ἥ τε Σελήνη ἀνέπτατο εἰς τὸν οὐρανὸν καὶ ἡ Ἑκάτη ἔδυ κατὰ τῆς γῆς καὶ τὰ ἄλλα φάσματα ἠφανίσθη καὶ τὴν Χρυσίδα ἐξεπέμψαμεν περὶ αὐτό που σχεδὸν τὸ λυκαυγές.

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ἄρτι γὰρ ὁ Γλαυκίας τοῦ πατρὸς ἀποθανόντος παραλαβὼν τὴν οὐσίαν ἠράσθη Χρυσίδος τῆς Δημέου γυναικός. ἐμοὶ δὲ διδασκάλῳ ἐχρῆτο πρὸς τοὺς λόγους, καὶ εἴ γε μὴ ὁ ἔρως ἐκεῖνος ἀπησχόλησεν αὐτόν, ἅπαντα ἂν ἤδη τὰ τοῦ Περιπάτου ἠπίστατο, ὃς καὶ ὀκτωκαιδεκαέτης ὢν ἀνέλυε καὶ τὴν φυσικὴν ἀκρόασιν μετεληλύθει εἰς τέλος. ἀμηχανῶν δὲ ὅμως τῷ ἔρωτι μηνύει μοι τὸ πᾶν, ἐγὼ δὲ ὥσπερ εἰκὸς ἦν, διδάσκαλον ὄντα, τὸν Ὑπερβόρεον ἐκεῖνον μάγον ἄγω παρʼ αὐτὸν ἐπὶ μναῖς τέτταρσι μὲν τὸ παραυτίκα — ἔδει γὰρ προτελέσαι τι εἰς τὰς θυσίας — ἑκκαίδεκα δέ, εἰ τύχοι τῆς Χρυσίδος. ὁ δὲ αὐξομένην τηρήσας τὴν σελήνην — τότε γὰρ ὡς ἐπὶ τὸ πολὺ τὰ τοιαῦτα τελεσιουργεῖται — βόθρον τε ὀρυξάμενος ἐν ὑπαίθρῳαἰθρίῳ γ. τινὶ τῆς οἰκίας περὶ μέσας νύκτας ἀνεκάλεσεν ἡμῖν πρῶτον μὲν τὸν Ἀλεξικλέα τὸν πατέρα τοῦ Γλαυκίου πρὸ ἑπτὰ μηνῶν τεθνεῶτα· ἠγανάκτει δὲ ὁ γέρων ἐπὶ τῷ ἔρωτι καὶ ὠργίζετο, τὰ τελευταῖα δὲ ὅμως ἐφῆκεν αὐτῷ ἐρᾶν. μετὰ δὲ τὴν Ἑκάτην τε ἀνήγαγεν ἐπαγομένην τὸν Κέρβερον καὶ τὴν Σελήνην κατέσπασεν, πολύμορφόν τι θέαμα καὶ ἄλλοτε ἀλλοῖόν τι φανταζόμενον· τὸ μὲν γὰρ πρῶτον γυναικείαν μορφὴν ἐπεδείκνυτο, εἶτα βοῦς ἐγίγνετο πάγκαλος, εἶτα σκύλαξ ἐφαίνετο. τέλος δʼ οὖν ὁ Ὑπερβόρεος ἐκ πηλοῦ ἐρώτιόν τι ἀναπλάσας, Ἄπιθι, ἔφη, καὶ ἄγε Χρυσίδα. καὶ ὁ μὲν πηλὸς ἐξέπτατο, μετὰ μικρὸν δὲ ἐπέστη κόπτουσα τὴν θύραν ἐκείνη καὶ εἰσελθοῦσα περιβάλλει τὸν Γλαυκίαν ὡς ἂν ἐκμανέστατα ἐρῶσα καὶ συνῆν ἄχρι δὴ ἀλεκτρυόνων ἠκούσαμεν ᾀδόντων. τότε δὴ ἥ τε Σελήνη ἀνέπτατο εἰς τὸν οὐρανὸν καὶ ἡ Ἑκάτη ἔδυ κατὰ τῆς γῆς καὶ τὰ ἄλλα φάσματα ἠφανίσθη καὶ τὴν Χρυσίδα ἐξεπέμψαμεν περὶ αὐτό που σχεδὸν τὸ λυκαυγές.
Τυχιάδης

εἰ ταῦτα εἶδες, ὦ Τυχιάδη, οὐκ ἂν ἔτι ἠπίστησας εἶναι πολλὰ ἐν ταῖς ἐπῳδαῖς χρήσιμα.

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εὖ λέγεις, ἦν δὲ ἐγώ· ἐπίστευον γὰρ ἄν, εἲ γε εἶδον αὐτά, νῦν δὲ συγγνώμη, οἶμαι, εἰ μὴ τὰ ὅμοια ὑμῖν ὀξυδορκεῖν ἔχω πλὴν ἀλλʼ οἶδα γὰρ τὴν Χρυσίδα ἣν λέγεις, ἐραστὴν γυναῖκα καὶ πρόχειρον, οὐχ ὁρῶ δὲ τίνος ἕνεκα ἐδεήθητε ἐπʼ αὐτὴν τοῦ πηλίνου πρεσβευτοῦ καὶ μάγου τοῦ ἐξ Ὑπερβορέων καὶ Σελήνης αὐτῆς, ἣν εἴκοσι δραχμῶν ἀγαγεῖν εἰς Ὑπερβορέους δυνατὸν ἦν. πάνυ γὰρ ἐνδίδωσιν πρὸς ταύτην τὴν ἐπῳδὴν ἡ γυνὴ καὶ τὸ ἐναντίον τοῖς φάσμασιν πέπονθεν ἐκεῖνα μὲν γὰρ ἢν ψόφον ἀκούσῃ χαλκοῦ ἢ σιδήρου, πέφευγε — καὶ ταῦτα γὰρ ὑμεῖς φατε — αὕτη δὲ ἂν ἀργύριόν που ψοφῇ, ἔρχεται πρὸς τὸν ἦχον. ἄλλως τε καὶ αὐτοῦ θαυμάζω τοῦ μάγου, εἰ δυνάμενος αὐτὸς ἐρᾶσθαι πρὸς τῶν πλουσιωτάτων γυναικῶν καὶ τάλαντα ὅλα παρʼ αὐτῶν λαμβάνειν, ὁ δὲ τεττάρων μνῶν πάνυ σμικρολόγος ὢν Γλαυκίαν ἐπέραστον ἐργάζεται.

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εὖ λέγεις, ἦν δ' ἐγώ· ἐπίστευον γὰρ ἄν, εἴ γε εἶδον αὐτά, νῦν δὲ συγγνώμη, οἶμαι, εἰ μὴ τὰ ὅμοια ὑμῖν ὀξυδορκεῖν ἔχω.εἰ μὴ τις τὰ ὅμοια ὑμῖν ὀξνδερκεἴ β. πλὴν ἀλλʼ οἶδα γὰρ τὴν Χρυσίδα ἣν λέγεις, ἐραστὴν γυναῖκα καὶ πρόχειρον, οὐχ ὁρῶ δὲ τίνος ἕνεκα ἐδεήθητε ἐπʼ αὐτὴν τοῦ πηλίνου πρεσβευτοῦ καὶ μάγου τοῦ ἐξ Ὑπερβορέων καὶ Σελήνης αὐτῆς, ἣν εἴκοσι δραχμῶν ἀγαγεῖν εἰς Ὑπερβορέους δυνατὸν ἦν. πάνυ γὰρ ἐνδίδωσιν πρὸς ταύτην τὴν ἐπῳδὴν ἡ γυνὴ καὶ τὸ ἐναντίον τοῖς φάσμασιν πέπονθεν· ἐκεῖνα μὲν γὰρ ἢν ψόφον ἀκούσῃ χαλκοῦ ἢ σιδήρου, πέφευγε — καὶ ταῦτα γὰρ ὑμεῖς φατε — αὕτη δὲ ἂν ἀργύριόν που ψοφῇ, ἔρχεται πρὸς τὸν ἦχον. ἄλλως τε καὶ αὐτοῦ θαυμάζω τοῦ μάγου, εἰ δυνάμενος αὐτὸς ἐρᾶσθαι πρὸς τῶν πλουσιωτάτων γυναικῶν καὶ τάλαντα ὅλα παρʼ αὐτῶν λαμβάνειν, ὁ δὲ τεττάρων μνῶν πάνυ σμικρολόγος ὢντὸν μικρολόγον β (omitting πάνυ and ὤν, Γλαυκίαν ἐπέραστον ἐργάζεται.

Γελοῖα ποιεῖς, ἔφη ὁ Ἴων, ἀπιστῶν ἅπασιν.

Τυχιάδης -

ἐγὼ γοῦν ἡδέως ἂν ἐροίμην σε, τί περὶ τούτων φὴς ὅσοι τοὺς δαιμονῶντας ἀπαλλάττουσι τῶν δειμάτων οὕτω σαφῶς ἐξᾴδοντες τὰ φάσματα. καὶ ταῦτα οὐκ ἐμὲ χρὴ λέγειν, ἀλλὰ πάντες ἴσασι τὸν Σύρον τὸν ἐκ τῆς Παλαιστίνης, τὸν ἐπὶ τούτῳ σοφιστήν, ὅσους παραλαβὼν καταπίπτοντας πρὸς τὴν σελήνην καὶ τὼ ὀφθαλμὼ διαστρέφοντας καὶ ἀφροῦ πιμπλαμένους τὸ στόμα ὅμως ἀνίστησι καὶ ἀποπέμπει ἀρτίους τὴν γνώμην, ἐπὶ μισθῷ μεγάλῳ ἀπαλλάξας τῶν δεινῶν. ἐπειδὰν γὰρ ἐπιστὰς κειμένοις ἔρηται ὅθεν εἰσεληλύθασιν εἰς τὸ σῶμα, ὁ μὲν νοσῶν αὐτὸς σιωπᾷ, ὁ δαίμων δὲ ἀποκρίνεται, ἑλληνίζων ἢ βαρβαρίζων ὁπόθεν ἂν αὐτὸς ᾖ, ὅπως τε καὶ ὅθεν εἰσῆλθεν εἰς τὸν ἄνθρωπον ὁ δὲ ὅρκους ἐπάγων, εἰ δὲ μὴ πεισθείη, καὶ ἀπειλῶν ἐξελαύνει τὸν δαίμονα. ἐγὼ γοῦν καὶ εἶδον ἐξιόντα μέλανα καὶ καπνώδη τὴν χρόαν. οὐ μέγα, ἦν δʼ ἐγώ, τὰ τοιαῦτά σε ὁρᾶν, ὦ Ἴων, ᾧ γε καὶ αἱ ἰδέαι αὐταὶ φαίνονται ἃ ὁ πατήρ ὑμῶν Πλάτων δείκνυσιν, ἀμαυρόν τι θέαμα ὡς πρὸς ἡμᾶς τοὺς ἀμβλυώττοντας.

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ἐγὼ γοῦν ἡδέως ἂν ἐροίμην σε, τί περὶ τούτων φὴς ὅσοι τοὺς δαιμονῶντας ἀπαλλάττουσι τῶν δειμάτων οὕτω σαφῶς ἐξᾴδοντες τὰ φάσματα. καὶ ταῦτα οὐκ ἐμὲ χρὴ λέγειν, ἀλλὰ πάντες ἴσασι τὸν Σύρον τὸν ἐκ τῆς Παλαιστίνης, τὸν ἐπὶ τούτῳ σοφιστήν, ὅσους παραλαβὼν καταπίπτοντας πρὸς τὴν σελήνην καὶ τὼ ὀφθαλμὼ διαστρέφοντας καὶ ἀφροῦ πιμπλαμένους τὸ στόμα ὅμως ἀνίστησι καὶ ἀποπέμπει ἀρτίους τὴν γνώμην, ἐπὶ μισθῷ μεγάλῳ ἀπαλλάξας τῶν δεινῶν. ἐπειδὰν γὰρ ἐπιστὰς κειμένοις ἔρηται ὅθεν εἰσεληλύθασιν εἰς τὸ σῶμα, ὁ μὲν νοσῶν αὐτὸς σιωπᾷ, ὁ δαίμων δὲ ἀποκρίνεται, ἑλληνίζων ἢ βαρβαρίζωνἢ ὅθεν γ. ὁπόθεν ἂν αὐτὸς ᾖ, ὅπως τε καὶ ὅθεν εἰσῆλθεν εἰς τὸν ἄνθρωπον· ὁ δὲ ὅρκους ἐπάγων, εἰ δὲ μὴ πεισθείη, καὶ ἀπειλῶν ἐξελαύνει τὸν δαίμονα. ἐγὼ γοῦν καὶ εἶδον ἐξιόντα μέλανα καὶ καπνώδη τὴν χρόαν. οὐ μέγα, ἦν δʼ ἐγώ, τὰ τοιαῦτά σε ὁρᾶν, ὦ Ἴων, ᾧ γε καὶ αἱ ἰδέαι αὐταὶ φαίνονται ἃ ὁ πατὴρ ὑμῶν Πλάτων δείκνυσιν, ἀμαυρόν τι θέαμα ὡς πρὸς ἡμᾶς τοὺς ἀμβλυώττοντας.

Τυχιάδης -

μόνος γὰρ Ἴων, ἔφη ὁ Εὐκράτης, τὰ τοιαῦτα εἶδεν, οὐχὶ δὲ καὶ ἄλλοι πολλοὶ δαίμοσιν ἐντετυχήκασιν οἱ μὲν νύκτωρ, οἱ δὲ μεθʼ ἡμέραν; ἐγὼ δὲ οὐχ ἅπαξ ἀλλὰ μυριάκις ἤδη σχέδον τὰ τοιαῦτα τεθέαμαι· καὶ τὸ μὲν πρῶτον ἐταραττόμην πρὸς αὐτά, νῦν δὲ δὴ ὑπὸ τοῦ ἔθους οὐδέν τι παράλογον ὁρᾶν μοι δοκῶ, καὶ μάλιστα ἐξ οὗ μοι τὸν δακτύλιον ὁ Ἄραψ ἔδωκε σιδήρου τοῦ ἐκ τῶν σταυρῶν πεποιημένον καὶ τὴν ἐπῳδὴν ἐδίδαξεν τὴν πολυώνυμον, ἐκτὸς εἰ μὴ κἀμοὶ ἀπιστήσεις, ὦ Τυχιάδη. καὶ πῶς ἄν, ἦν δʼ ἐγώ, ἀπιστήσαιμι Εὐκράτει τῷ Δείνωνος, σοφῷ ἀνδρὶ καὶ μάλιστα ἐλευθερίῳ, τὰ δοκοῦντὰ οἱ λέγοντι οἴκοι παρʼ αὑτῷ ἐπʼ ἐξουσίας;

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μόνος γὰρ Ἴων, ἔφη ὁ Εὐκράτης, τὰ τοιαῦτα εἶδεν, οὐχὶ δὲ καὶ ἄλλοι πολλοὶ δαίμοσιν ἐντετυχήκασιν οἱ μὲν νύκτωρ, οἱ δὲ μεθʼ ἡμέραν; ἐγὼ δὲ οὐχ ἅπαξ ἀλλὰ μυριάκις ἤδη σχέδον τὰ τοιαῦτα τεθέαμαι· καὶ τὸ μὲν πρῶτον ἐταραττόμην πρὸς αὐτά, νῦν δὲ δὴ ὑπὸ τοῦ ἔθους οὐδέν τι παράλογον ὁρᾶν μοι δοκῶ, καὶ μάλιστα ἐξ οὗ μοι τὸν δακτύλιον ὁ Ἄραψ ἔδωκε σιδήρου τοῦ ἐκ τῶν σταυρῶν πεποιημένον καὶ τὴν ἐπῳδὴν ἐδίδαξεν τὴν πολυώνυμον, ἐκτὸς εἰ μὴ κἀμοὶ ἀπιστήσεις, ὦ Τυχιάδη. καὶ πῶς ἄν, ἦν δʼ ἐγώ, ἀπιστήσαιμι Εὐκράτει τῷ Δείνωνος, σοφῷ ἀνδρὶ καὶ μάλιστα ἐλευθερίῳ,ἐλευθερίῳ Fritzsche : ἐλενθερίως γ: μάλιστα καὶ ἐλενθέρῳ β. τὰ δοκοῦντά οἱ λέγοντι οἴκοι παρʼ αὑτῷ ἐπʼ ἐξουσίας;

Τυχιάδης

τὸ γοῦν περὶ τοῦ ἀνδριάντος, ἦ δʼ ὃς ὁ Εὐκράτης, ἅπασι τοῖς ἐπὶ τῆς οἰκίας ὅσαι νύκτες φαινόμενον καὶ παισὶ καὶ νεανίαις καὶ γέρουσι, τοῦτο οὐ παρʼ ἐμοῦ μόνον ἀκούσειας ἂν ἀλλὰ καὶ παρὰ τῶν ἡμετέρων ἁπάντων. ποίου, ἦν δʼ ἐγώ, ἀνδριάντος;

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οὐχ ἑώρακας, ἔφη, εἰσιὼν ἐν τῇ αὐλῇ ἀνεστηκότα πάγκαλον ἀνδριάντα, Δημητρίου ἔργον τοῦ ἀνθρωποποιοῦ; μῶν τὸν δισκεύοντα, ἦν δʼ ἐγώ, φής, τὸν ἐπικεκυφότα κατὰ τὸ σχῆμα τῆς ἀφέσεως, ἀπεστραμμένον εἰς τὴν δισκοφόρον, ἠρέμα ὀκλάζοντα τῷ ἑτέρῳ, ἐοικότα συναναστησομένῳ μετὰ τῆς βολῆς; οὐκ ἐκεῖνον, ἦ δʼ ὅς, ἐπεὶ τῶν Μύρωνος ἔργων ἓν καὶ τοῦτό ἐστιν, ὁ δισκοβόλος ὃν λέγεις· οὐδὲ τὸν παρʼ αὐτόν φημι, τὸν διαδούμενον τὴν κεφαλὴν τῇ ταινίᾳ, τὸν καλόν, Πολυκλείτου γὰρ τοῦτο ἔργον. ἀλλὰ τοὺς μὲν ἐπὶ τὰ δεξιὰ εἰσιόντων ἄφες, ἐν οἷς καὶ τὰ Κριτίου καὶ Νησιώτου πλάσματα ἕστηκεν, οἱ τυραννοκτόνοι· σὺ δὲ εἴ τινα παρὰ τὸ ὕδωρ τὸ ἐπιρρέον εἶδες προγάστορα, φαλαντίαν, ἡμίγυμνον τὴν ἀναβολήν, ἠνεμωμένον τοῦ πώγωνος τὰς τρίχας ἐνίας, ἐπίσημον τὰς φλέβας, αὐτοανθρώπῳ ὅμοιον, ἐκεῖνον λέγω· Πέλλιχος ὁ Κορίνθιος στρατηγὸς εἶναι δοκεῖ.

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οὐχ ἑώρακας, ἔφη, εἰσιὼν ἐν τῇ αὐλῇ ἀνεστηκότα πάγκαλον ἀνδριάντα, Δημητρίου ἔργον τοῦ ἀνθρωποποιοῦ; μῶν τὸν δισκεύοντα, ἦν δʼ ἐγώ, φής, τὸν ἐπικεκυφότα κατὰ τὸ σχῆμα τῆς ἀφέσεως, ἀπεστραμμένον εἰς τὴν δισκοφόρον, ἠρέμα ὀκλάζοντα τῷ ἑτέρῳ, ἐοικότα συναναστησομένῳ μετὰ τῆς βολῆς; οὐκ ἐκεῖνον, ἦ δʼ ὅς, ἐπεὶ τῶν Μύρωνος ἔργων ἓν καὶ τοῦτό ἐστιν, ὁ δισκοβόλος ὃν λέγεις· οὐδὲ τὸν παρʼ αὐτόν φημι, τὸν διαδούμενον τὴν κεφαλὴν τῇ ταινίᾳ, τὸν καλόν, Πολυκλείτου γὰρ τοῦτο ἔργον. ἀλλὰ τοὺς μὲν ἐπὶ τὰ δεξιὰ εἰσιόντων ἄφες, ἐν οἷς καὶ τὰ Κριτίου καὶκαὶ Ross: τοῦ MSS. Νησιώτου πλάσματα ἕστηκεν, οἱ τυραννοκτόνοι· σὺ δὲ εἴ τινα παρὰ τὸ ὕδωρ τὸ ἐπιρρέον εἶδες προγάστορα, φαλαντίαν, ἡμίγυμνον τὴν ἀναβολήν, ἠνεμωμένον τοῦ πώγωνος τὰς τρίχας ἐνίας, ἐπίσημον τὰς φλέβας, αὐτοανθρώπῳ ὅμοιον, ἐκεῖνον λέγω· Πέλλιχος ὁ Κορίνθιος στρατηγὸς εἶναι δοκεῖ.

Τυχιάδης -

νὴ Δίʼ, ἦν δʼ ἐγώ, εἶδόν τινα ἐπὶ δεξιὰ τοῦ κρουνοῦ ταινίας καὶ στεφάνους ξηροὺς ἔχοντα, κατακεχρυσωμένον πετάλοις τὸ στῆθος. ἐγὼ δέ, ὁ Εὐκράτης ἔφη, ἐκεῖνα ἐχρύσωσα, ὁπότε μʼ ἰάσατο διὰ τρίτης ὑπὸ τοῦ ἠπιάλου ἀπολλύμενον. ἦ γὰρ καὶ ἰατρός, ἦν δʼ ἐγώ, ὁ βέλτιστος ἡμῖν Πέλλιχος οὗτός ἐστιν; μὴ σκῶπτε, ἦ δʼ ὃς ὁ Εὐκράτης, ἤ σε οὐκ εἰς μακρὰν μέτεισιν ὁ ἀνήρ οἶδα ἐγὼ ὅσον δύναται οὗτος ὁ ὑπὸ σοῦ γελώμενος ἀνδριάς. ἢ οὐ νομίζεις τοῦ αὐτοῦ εἶναι καὶ ἐπιπέμπειν ἠπιάλους οἷς ἂν ἐθέλῃ, εἴ γε καὶ ἀποπέμπειν δυνατὸν αὐτῷ; ἵλεως, ἦν δʼ ἐγώ, ἔστω ὁ ἀνδριὰς καὶ ἤπιος οὕτως ἀνδρεῖος ὤν. τί δʼ οὖν καὶ ἄλλο ποιοῦντα ὁρᾶτε αὐτὸν ἅπαντες οἱ ἐν τῇ οἰκίᾳ;

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ἐπειδὰν τάχιστα, ἔφη, νὺξ γένηται, ὁ δὲ καταβὰς ἀπὸ τῆς βάσεως ἐφʼ ᾗ ἕστηκε περίεισιν ἐν κύκλῳ τὴν οἰκίαν, καὶ πάντες ἐντυγχάνομεν αὐτῷ ἐνίοτε καὶ ᾄδοντι, καὶ οὐκ ἔστιν ὅντινα ἠδίκησεν ἐκτρέπτεσθαι γὰρ χρὴ μόνον ὁ δὲ παρέρχεται μηδὲν ἐνοχλήσας τοὺς ἰδόντας. καὶ μὴν καὶ λούεται τὰ πολλὰ καὶ παίζει διʼ ὅλης τῆς νυκτός, ὥστε ἀκούειν τοῦ ὕδατος ψοφοῦντος. ὅρα τοίνυν, ἦν δʼ ἐγώ, μὴ οὐχὶ Πέλλιχος ὁ ἀνδριάς, ἀλλὰ Τάλως ὁ Κρὴς ὁ τοῦ Μίνωος ᾖ· καὶ γὰρ ἐκεῖνος χαλκοῦς τις ἦν τῆς Κρήτης περίπολος. εἰ δὲ μὴ χαλκοῦ, ὦ Εὔκρατες, ἀλλὰ ξύλου πεποίητο, οὐδὲν αὐτὸν ἐκώλυεν οὐ Δημητρίου ἔργον εἶναι, ἀλλὰ τῶν Δαιδάλου τεχνημάτων δραπετεύει γοῦν, ὡς φής, ἀπὸ τῆς βάσεως καὶ οὗτος.

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νὴ Δίʼ, ἦν δʼ ἐγώ, εἶδόν τινα ἐπὶ δεξιὰ τοῦ κρουνοῦ,Κρόνον γ. ταινίας καὶ στεφάνους ξηροὺς ἔχοντα, κατακεχρυσωμένον πετάλοις τὸ στῆθος. ἐγὼ δέ, ὁ Εὐκράτης ἔφη, ἐκεῖνα ἐχρύσωσα, ὁπότε μʼ ἰάσατο διὰ τρίτης ὑπὸ τοῦ ἠπιάλου ἀπολλύμενον. ἦ γὰρ καὶ ἰατρός, ἦν δʼ ἐγώ, ὁ βέλτιστος ἡμῖν Πέλλιχος οὗτός ἐστιν; μὴ σκῶπτε, ἦ δʼ ὃς ὁ Εὐκράτης, ἤ σε οὐκ εἰς μακρὰν μέτεισιν ὁ ἀνήρ· οἶδα ἐγὼ ὅσον δύναται οὗτος ὁ ὑπὸ σοῦ γελώμενος ἀνδριάς. ἢ οὐ νομίζεις τοῦ αὐτοῦ εἶναι καὶ ἐπιπέμπειν ἠπιάλους οἷς ἂν ἐθέλῃ, εἴ γε καὶ ἀποπέμπειν δυνατὸν αὐτῷ; ἵλεως, ἦν δʼ ἐγώ, ἔστω ὁ ἀνδριὰς καὶ ἤπιος οὕτως ἀνδρεῖος ὤν. τί δʼ οὖν καὶ ἄλλο ποιοῦντα ὁρᾶτε αὐτὸν ἅπαντες οἱ ἐν τῇ οἰκίᾳ;

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ἐπειδὰν τάχιστα, ἔφη, νὺξ γένηται, ὁ δὲ καταβὰς ἀπὸ τῆς βάσεως ἐφʼ ᾗ ἕστηκε περίεισιν ἐν κύκλῳ τὴν οἰκίαν, καὶ πάντες ἐντυγχάνομεν αὐτῷ ἐνίοτε καὶ ᾄδοντι, καὶ οὐκ ἔστιν ὅντινα ἠδίκησεν· ἐκτρέπεσθαι γὰρ χρὴ μόνον· ὁ δὲ παρέρχεται μηδὲν ἐνοχλήσας τοὺς ἰδόντας. καὶ μὴν καὶ λούεται τὰ πολλὰ καὶ παίζει διʼ ὅλης τῆς νυκτός, ὥστε ἀκούειν τοῦ ὕδατος ψοφοῦντος. ὅρα τοίνυν, ἦν δʼ ἐγώ, μὴ οὐχὶ Πέλλιχος ὁ ἀνδριάς, ἀλλὰ Τάλως ὁ Κρὴς ὁ τοῦ Μίνωος ᾖ· καὶ γὰρ ἐκεῖνος χαλκοῦς τις ἦν τῆς Κρήτης περίπολος. εἰ δὲ μὴ χαλκοῦ, ὦ Εὔκρατες, ἀλλὰ ξύλου πεποίητο, οὐδὲν αὐτὸν ἐκώλυεν οὐ Δημητρίου ἔργον εἶναι, ἀλλὰ τῶν Δαιδάλου τεχνημάτων· δραπετεύει γοῦν, ὡς φής, ἀπὸ τῆς βάσεως καὶ οὗτος.

Τυχιάδης

ὅρα, ἔφη, ὦ Τυχιάδη, μή σοι μεταμελήσῃ τοῦ σκώμματος ὕστερον. οἶδα ἐγὼ οἷα ἔπαθεν ὁ τοὺς ὀβολοὺς ὑφελόμενος οὓς κατὰ τὴν νουμηνίαν ἑκάστην τίθεμεν αὐτῷ. πάνδεινα ἐχρῆν, ἔφη ὁ Ἴων, ἱερόσυλόν γε ὄντα. πῶς δʼ οὖν αὐτὸν ἠμύνατο, ὦ Εὔκρατες; ἐθέλω γὰρ ἀκοῦσαι, εἰ καὶ ὅτι μάλιστα οὑτοσὶ Τυχιάδης ἀπιστήσει.

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πολλοί, ἦ δʼ ὅς, ἔκειντο ὀβολοὶ πρὸ τοῖν ποδοῖν αὐτοῦ καὶ ἄλλα νομίσματα ἔνια ἀργυρᾶ πρὸς τὸν μηρὸν κηρῷ κεκολλημένα καὶ πέταλα ἐξ ἀργύρου, εὐχαί τινος ἢ μισθὸς ἐπὶ τῇ ἰάσει ὁπόσοι διʼ αὐτὸν ἐπαύσαντο πυρετῷ ἐχόμενοι. ἦν δὲ ἡμῖν Λίβυς τις οἰκέτης κατάρατος, ἱπποκόμος· οὗτος ἐπεχείρησε νυκτὸς ὑφελέσθαι πάντα ἐκεῖνα καὶ ὑφείλετο καταβεβηκότα ἤδη τηρήσας τὸν ἀνδριάντα. ἐπεὶ δὲ ἐπανελθὼν τάχιστα ἔγνω περισεσυλημένος ὁ Πέλλιχος, ὅρα ὅπως ἠμύνατο καὶ κατεφώρασε τὸν Λίβυν· διʼ ὅλης γὰρ τῆς νυκτὸς περιῄει ἐν κύκλῳ τὴν αὐλὴν ὁ ἄθλιος ἐξελθεῖν οὐ δυνάμενος ὥσπερ εἰς λαβύρινθον ἐμπεσών, ἄχρι δὴ κατελήφθη ἔχων τὰ φώρια γενομένης ἡμέρας. καὶ τότε μὲν πληγὰς οὐκ ὀλίγας ἔλαβεν ἁλούς, οὐ πολὺν δὲ ἐπιβιοὺς χρόνον κακὸς κακῶς ἀπέθανεν μαστιγούμενος, ὡς ἔλεγεν, κατὰ τὴν νύκτα ἑκάστην, ὥστε καὶ μώλωπας εἰς τὴν ἐπιοῦσαν φαίνεσθαι αὐτοῦ ἐπὶ τοῦ σώματος. πρὸς ταῦτα, ὦ Τυχιάδη, καὶ τὸν Πέλλιχον; σκῶπτε κἀμὲ ὥσπερ τοῦ Μίνωος ἡλικιώτην παραπαίειν ἤδη δόκει. ἀλλʼ, ὦ Εὔκρατες, ἦν δʼ ἐγώ, ἔστʼ ἂν χαλκὸς μὲν ὁ χαλκός, τὸ δὲ ἔργον Δημήτριος ὁ Ἀλωπεκῆθεν εἰργασμένος ᾖ;, οὐ θεοποιός τις ἀλλʼ ἀνθρωποποιὸς ὤν, οὔποτε φοβήσομαι τὸν ἀνδριάντα Πελλίχου, ὃν οὐδὲ ζῶντα πάνυ ἐδεδίειν ἂν ἀπειλοῦντά μοι.

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πολλοί, ἦ δʼ ὅς, ἔκειντο ὀβολοὶ πρὸ τοῖν ποδοῖν αὐτοῦ καὶ ἄλλα νομίσματα ἔνια ἀργυρᾶ πρὸς τὸν μηρὸν κηρῷ κεκολλημένα καὶ πέταλα ἐξ ἀργύρου, εὐχαί τινος ἢ μισθὸς ἐπὶ τῇ ἰάσει ὁπόσοι διʼ αὐτὸν ἐπαύσαντο πυρετῷ ἐχόμενοι. ἦν δὲ ἡμῖν Λίβυς τις οἰκέτης κατάρατος, ἱπποκόμος· οὗτος ἐπεχείρησε νυκτὸς ὑφελέσθαι πάντα ἐκεῖνα καὶ ὑφείλετο καταβεβηκότα ἤδη τηρήσας τὸν ἀνδριάντα. ἐπεὶ δὲ ἐπανελθὼν τάχιστα ἔγνω περισεσυλημένος ὁ Πέλλιχος, ὅρα ὅπως ἠμύνατο καὶ κατεφώρασε τὸν Λίβυν· διʼ ὅλης γὰρ τῆς νυκτὸς περιῄει ἐν κύκλῳ τὴν αὐλὴν ὁὁ ἄθλιος du Soul: ἄθλιος MSS. ἄθλιος ἐξελθεῖν οὐ δυνάμενος ὥσπερ εἰς λαβύρινθον ἐμπεσών, ἄχρι δὴ κατελήφθη ἔχων τὰ φώρια γενομένης ἡμέρας. καὶ τότε μὲν πληγὰς οὐκ ὀλίγας ἔλαβεν ἁλούς, οὐ πολὺν δὲ ἐπιβιοὺς χρόνον κακὸς κακῶς ἀπέθανεν μαστιγούμενος, ὡς ἔλεγεν, κατὰ τὴν νύκτα ἑκάστην, ὥστε καὶ μώλωπας εἰς τὴν ἐπιοῦσαν φαίνεσθαι αὐτοῦ ἐπὶ τοῦ σώματος. πρὸς ταῦτα, ὦ Τυχιάδη, καὶ τὸν Πέλλιχον σκῶπτε κἀμὲ ὥσπερ τοῦ Μίνωος ἡλικιώτην παραπαίειν ἤδη δόκει. ἀλλʼ, ὦ Εὔκρατες, ἦν δʼ ἐγώ, ἔστʼ ἂν χαλκὸς μὲν ὁ χαλκός, τὸ δὲ ἔργον Δημήτριος ὁ Ἀλωπεκῆθεν εἰργασμένος ᾖ, οὐ θεοποιός τις ἀλλʼ ἀνθρωποποιὸς ὤν, οὔποτε φοβήσομαι τὸν ἀνδριάντα Πελλίχου, ὃν οὐδὲ ζῶντα πάνυ ἐδεδίειν ἂν ἀπειλοῦντά μοι.

Τυχιάδης -

ἐπὶ τούτοις Ἀντίγονος ὁ ἰατρὸς εἶπε, κἀμοί, ὦ Εὔκρατες, Ἱπποκράτης ἐστὶ χαλκοῦς ὅσον πηχυαῖος τὸ μέγεθος· οὗτος ἐπειδὰν μόνον ἡ θρυαλλὶς ἀποσβῇ, περίεισιν τὴν οἰκίαν ὅλην ἐν κύκλῳ ψοφῶν καὶ τὰς πυξίδας ἀνατρέπων καὶ τὰ φάρμακα συγχέων καὶ τὴν θυίαν περιτρέπων, καὶ μάλιστα ἐπειδὰν τὴν θυσίαν ὑπερβαλώμεθα, ἣν κατὰ τὸ ἔτος ἕκαστον αὐτῷ θύομεν. ἀξιοῖ γάρ, ἦν δʼ ἐγώ, καὶ ὁ Ἱπποκράτης ἤδη ὁ ἰατρὸς θύεσθαι αὑτῷ, καὶ ἀγανακτεῖ ἢν μὴ κατὰ καιρὸν ἐφʼ ἱερῶν τελείων ἑστιαθῇ; ὃν ἔδει ἀγαπᾶν, εἴ τις ἐναγίσειεν αὐτῷ ἢ μελίκρατον ἐπισπείσειεν ἢ στεφανώσειε τὴν στήλην.

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ἐπὶ τούτοις Ἀντίγονος ὁ ἰατρὸς εἶπε, κἀμοί, ὦ Εὔκρατες, Ἱπποκράτης ἐστὶ χαλκοῦς ὅσον πηχυαῖος τὸ μέγεθος· οὗτος ἐπειδὰν μόνον ἡ θρυαλλὶς ἀποσβῇ, περίεισιν τὴν οἰκίαν ὅλην ἐν κύκλῳ ψοφῶν καὶ τὰς πυξίδας ἀνατρέπων καὶ τὰ φάρμακα συγχέων καὶ τὴν θυίανθύραν γ. περιτρέπων, καὶ μάλιστα ἐπειδὰν τὴν θυσίαν ὑπερβαλώμεθα, ἣν κατὰ τὸ ἔτος ἕκαστον αὐτῷ θύομεν. ἀξιοῖ γάρ, ἦν δʼ ἐγώ, καὶ ὁ Ἱπποκράτης ἤδη ὁ ἰατρὸς θύεσθαι αὑτῷ, καὶ ἀγανακτεῖ ἢν μὴ κατὰ καιρὸν ἐφʼ ἱερῶν τελείων ἑστιαθῇ; ὃν ἔδει ἀγαπᾶν, εἴ τις ἐναγίσειεν αὐτῷ ἢ μελίκρατον ἐπισπείσειεν ἢ στεφανώσειε τὴν στήλην.κεφαλὴν γ.

Τυχιάδης -

ἄκουε τοίνυν, ἔφη ὁ Εὐκράτης, — τοῦτο μὲν καὶ ἐπὶ μαρτύρων — ὃ πρὸ ἐτῶν πέντε εἶδον ἐτύγχανε μὲν ἀμφὶ τρυγητὸν τοῦ ἔτους ὄν, ἐγὼ δὲ ἀνὰ τὸν ἀγρὸν μεσούσης ἡμέρας τρυγῶντας ἀφεὶς τοὺς ἐργάτας κατʼ ἐμαυτὸν εἰς τὴν ὕλην ἀπῄειν μεταξὺ φροντίζων τι καὶ ἀνασκοπούμενος. ἐπεὶ δʼ ἐν τῷ συνηρεφεῖ ἦν, τὸ μὲν πρῶτον ὑλαγμὸς ἐγένετο κυνῶν, κἀγὼ εἴκαζον Μνάσωνα τὸν υἱόν, ὥσπερ εἰώθει παίζειν καὶ κυνηγετεῖν εἰς τὸ λάσιον μετὰ τῶν ἡλικιωτῶν παρελθόντα. τὸ δʼ οὐκ εἶχεν οὕτως, ἀλλὰ μετʼ ὀλίγον σεισμοῦ τινος ἅμα γενομένου καὶ βοῆς οἷον ἐκ βροντῆς γυναῖκα ὁρῶ προσιοῦσαν φοβεράν, ἡμισταδιαίαν σχεδὸν τὸ ὕψος. εἶχεν δὲ καὶ δᾷδα ἐν τῇ ἀριστερᾷ καὶ ξίφος ἐν τῇ δεξιᾷ ὅσον εἰκοσάπηχυ, καὶ τὰ μὲν ἔνερθεν ὀφιόπους ἦν, τὰ δὲ ἄνω Γοργόνι ἐμφερής, τὸ βλέμμα φημὶ καὶ τὸ φρικῶδες τῆς προσόψεως, καὶ ἀντὶ τῆς κόμης τοὺς δράκοντας βοστρυχηδὸν καθεῖτο εἰλουμένους περὶ τὸν αὐχένα καὶ ἐπὶ τῶν ὤμων ἐνίους ἐσπειραμένους. ὁρᾶτε, ἔφη, ὅπως ἔφριξα, ὦ φίλοι, μεταξὺ διηγούμενος. καὶ ἅμα λέγων ἐδείκνυεν ὁ Εὐκράτης τὰς ἐπὶ τοῦ πήχεως τρίχας δῆθεν ὀρθὰς ὑπὸ τοῦ φόβου.

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ἄκουε τοίνυν, ἔφη ὁ Εὐκράτης, — τοῦτο μὲν καὶ ἐπὶ μαρτύρων — ὃ πρὸ ἐτῶν πέντε εἶδον· ἐτύγχανε μὲν ἀμφὶ τρυγητὸν τοῦ ἔτους ὄν, ἐγὼ δὲ ἀνὰ τὸν ἀγρὸν μεσούσης ἡμέρας τρυγῶντας ἀφεὶς τοὺς ἐργάτας κατʼ ἐμαυτὸν εἰς τὴν ὕλην ἀπῄειν μεταξὺ φροντίζων τι καὶ ἀνασκοπούμενος. ἐπεὶ δʼ ἐν τῷ συνηρεφεῖ ἦν, τὸ μὲν πρῶτον ὑλαγμὸς ἐγένετο κυνῶν, κἀγὼ εἴκαζον Μνάσωνα τὸν υἱόν, ὥσπερ εἰώθει, παίζειν καὶ κυνηγετεῖν εἰς τὸ λάσιον μετὰ τῶν ἡλικιωτῶν παρελθόντα. τὸ δʼ οὐκ εἶχεν οὕτως, ἀλλὰ μετʼ ὀλίγον σεισμοῦ τινος ἅμα γενομένου καὶ βοῆς οἷον ἐκ βροντῆς γυναῖκα ὁρῶ προσιοῦσαν φοβεράν, ἡμισταδιαίαν σχεδὸν τὸ ὕψος. εἶχεν δὲ καὶ δᾷδα ἐν τῇ ἀριστερᾷ καὶ ξίφος ἐν τῇ δεξιᾷ ὅσον εἰκοσάπηχυ, καὶ τὰ μὲν ἔνερθεν ὀφιόπους ἦν, τὰ δὲ ἄνω Γοργόνι ἐμφερής, τὸ βλέμμα φημὶ καὶ τὸ φρικῶδες τῆς προσόψεως, καὶ ἀντὶ τῆς κόμης τοὺς δράκοντας βοστρυχηδὸν καθεῖτοπεριεκεῖτο γ. εἰλουμένους περὶ τὸν αὐχένα καὶ ἐπὶ τῶν ὤμων ἐνίους ἐσπειραμένους. ὁρᾶτε, ἔφη, ὅπως ἔφριξα, ὦ φίλοι, μεταξὺ διηγούμενος. καὶ ἅμα λέγων ἐδείκνυεν ὁ Εὐκράτης τὰς ἐπὶ τοῦ πήχεως τρίχας δῆθεν ὀρθὰς ὑπὸ τοῦ φόβου.
Τυχιάδης -

οἱ μὲν οὖν ἀμφὶ τὸν Ἴωνα καὶ τὸν Δεινόμαχον καὶ τὸν Κλεόδημον κεχηνότες ἀτενὲς προσεῖχον αὐτῷ, γέροντες ἄνδρες ἑλκόμενοι τῆς ῥινός, ἠρέμα προσκυνοῦντες οὕτως ἀπίθανον κολοσσόν, ἡμισταδιαίαν γυναῖκα, γιγάντειόν τι μορμολύκειον. ἐγὼ δὲ ἐνενόουν μεταξὺ οἷοι ὄντες αὐτοὶ νέοις τε ὁμιλοῦσιν, ἐπὶ σοφίᾳ καὶ ὑπὸ πολλῶν θαυμάζονται, μόνῃ τῇ πολιᾷ καὶ τῷ πώγωνι διαφέροντες τῶν βρεφῶν, τὰ δʼ ἄλλα καὶ αὐτῶν ἐκείνων εὐαγωγότεροι πρὸς τὸ ψεῦδος.

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οἱ μὲν οὖν ἀμφὶ τὸν Ἴωνα καὶ τὸν Δεινόμαχον καὶ τὸν Κλεόδημον κεχηνότες ἀτενὲς προσεῖχον αὐτῷ, γέροντες ἄνδρες ἑλκόμενοι τῆς ῥινός, ἠρέμα προσκυνοῦντες οὕτως ἀπίθανον κολοσσόν, ἡμισταδιαίαν γυναῖκα, γιγάντειόν τι μορμολύκειον. ἐγὼ δὲ ἐνενόουν μεταξὺ οἷοι ὄντες αὐτοὶ νέοις τε ὁμιλοῦσιν ἐπὶ σοφίᾳ καὶ ὑπὸ πολλῶν θαυμάζονται, μόνῃ τῇ πολιᾷ καὶ τῷ πώγωνι διαφέροντες τῶν βρεφῶν, τὰ δʼ ἄλλα καὶ αὐτῶν ἐκείνων εὐαγωγότεροι πρὸς τὸ ψεῦδος.

Τυχιάδης

ὁ γοῦν Δεινόμαχος, εἰπέ μοι, ἔφη, ὦ Εὔκρατες, οἱ κύνες δὲ τῆς θεοῦ πηλίκοι τὸ μέγεθος ἦσαν;

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ἐλεφάντων, ἦ δʼ ὅς, ὑψηλότεροι τῶν Ἰνδικῶν, μέλανες καὶ αὐτοὶ καὶ λάσιοι πιναρᾷ καὶ αὐχμώσῃ τῇ λάχνῃ. — ἐγὼ μὲν οὖν ἰδὼν ἔστην ἀναστρέψας ἅμα τὴν σφραγῖδα ἥν μοι ὁ Ἄραψ . ἔδωκεν εἰς τὸ εἴσω τοῦ δακτύλου· ἡ Ἑκάτη δὲ πατάξασα τῷ δρακοντείῳ ποδὶ τοὔδαφος ἐποίησεν χάσμα παμμέγεθες, ἡλίκον Ταρτάρειον τὸ βάθος· εἶτα ᾤχετο μετʼ ὀλίγον ἁλλομένη εἰς αὐτό. ἐγὼ δὲ θαρρήσας ἐπέκυψα λαβόμενος δένδρου τινὸς πλησίον πεφυκότος, ὡς μὴ σκοτοδινιάσας ἐμπέσοιμι ἐπὶ κεφαλὴν εἶτα ἑώρων τὰ ἐν Ἃιδου ἅπαντα, τὸν Πυριφλεγέθοντα, τὴν λίμνην, τὸν Κέρβερον, τοὺς νεκρούς, ὥστε γνωρίζειν ἐνίους αὐτῶν τὸν γοῦν πατέρα εἶδον ἀκριβῶς αὐτὰ ἐκεῖνα ἔτι ἀμπεχόμενον ἐν οἷς αὐτὸν κατεθάψαμεν.

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τί δὲ ἔπραττον, ὁ Ἴων ἔφη, ὦ Εὔκρατες, αἱ ψυχαί; τί δʼ ἄλλο, ἦ δʼ ὅς, ἢ κατὰ φῦλα καὶ φρήτρας μετὰ τῶν φίλων καὶ συγγενῶν διατρίβουσιν ἐπὶ τοῦ ἀσφοδέλου κατακείμενοι. ἀντιλεγέτωσαν νῦν ἔτι, ἦ δʼ ὃς ὁ Ἴων οἱ ἀμφὶ τὸν Ἐπίκουρον τῷ ἱερῷ Πλάτωνι καὶ τῷ περὶ τῶν ψυχῶν λόγῳ. σὺ δὲ μὴ καὶ τὸν Σωκράτην αὐτὸν καὶ τὸν Πλάτωνα εἶδες ἐν τοῖς νεκροῖς; τὸν Σωκράτην ἔγωγε, ἦ δʼ ὅς, οὐδὲ τοῦτον σαφῶς, ἀλλὰ εἰκάζων ὅτι φαλακρὸς καὶ προγάστωρ ἦν· τὸν Πλάτωνα δὲ οὐκ ἐγνώρισα· χρὴ γάρ, οἶμαι, πρὸς φίλους ἄνδρας τἀληθῆ λέγειν.

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ἅμα δʼ οὖν ἐγώ τε ἅπαντα ἱκανῶς ἑωράκειν, καὶ τὸ χάσμα συνῄει καὶ συνέμυε· καί τινες τῶν οἰκετῶν ἀναζητοῦντές με, καὶ Πυρρίας οὗτος ἐν αὐτοῖς, ἐπέστησαν οὔπω τέλεον μεμυκότος τοῦ χάσματος. εἰπέ, Πυρρία, εἰ ἀληθῆ λέγω. νὴ Δίʼ, ἔφη ὁ Πυρρίας, καὶ ὑλακῆς δὲ ἤκουσα διὰ τοῦ χάσματος καὶ πῦρ τι ὑπέλαμπεν, ἀπὸ τῆς δᾳδός μοι δοκεῖν. κἀγὼ ἐγέλασα ἐπιμετρήσαντος τοῦ μάρτυρος τὴν ὑλακὴν καὶ τὸ πῦρ.

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ἐλεφάντων, ἦ δʼ ὅς, ὑψηλότεροι τῶν Ἰνδικῶν, μέλανες καὶ αὐτοὶ καὶ λάσιοι πιναρᾷ καὶ αὐχμώσῃ τῇ λάχνῃ. — ἐγὼ μὲν οὖν ἰδὼν ἔστην ἀναστρέψας ἅμα τὴν σφραγῖδα ἥν μοι ὁ Ἄραψ ἔδωκεν εἰς τὸ εἴσω τοῦ δακτύλου· ἡ Ἑκάτη δὲ πατάξασα τῷ δρακοντείῳ ποδὶ τοὔδαφος ἐποίησεν χάσμα παμμέγεθες, ἡλίκον Ταρτάρειον τὸ βάθος· εἶτα ᾤχετο μετʼ ὀλίγον ἁλλομένη εἰς αὐτό. ἐγὼ δὲ θαρρήσας ἐπέκυψα λαβόμενος δένδρου τινὸς πλησίον πεφυκότος, ὡς μὴ σκοτοδινιάσας ἐμπέσοιμι ἐπὶ κεφαλήν· εἶτα ἑώρων τὰ ἐν Ἅιδου ἅπαντα, τὸν Πυριφλεγέθοντα, τὴν λίμνην, τὸν Κέρβερον, τοὺς νεκρούς, ὥστε γνωρίζειν ἐνίους αὐτῶν· τὸν γοῦν πατέρα εἶδον ἀκριβῶς αὐτὰ ἐκεῖνα ἔτι ἀμπεχόμενον ἐν οἷς αὐτὸν κατεθάψαμεν.

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τί δὲ ἔπραττον, ὁ Ἴων ἔφη, ὦ Εὔκρατες, αἱ ψυχαί; τί δʼ ἄλλο, ἦ δʼ ὅς, ἢ κατὰ φῦλα καὶ φρήτρας μετὰ τῶν φίλων καὶ συγγενῶν διατρίβουσιν ἐπὶ τοῦ ἀσφοδέλου κατακείμενοι. ἀντιλεγέτωσαν νῦννῦν Cοbet: οὖν MSS. ἔτι, ἦ δʼ ὃς ὁ Ἴων, οἱ ἀμφὶ τὸν Ἐπίκουρον τῷ ἱερῷ Πλάτωνι καὶ τῷ περὶ τῶν ψυχῶν λόγῳ. σὺ δὲ μὴ καὶ τὸν Σωκράτην αὐτὸν καὶ τὸν Πλάτωνα εἶδες ἐν τοῖς νεκροῖς; τὸν Σωκράτην ἔγωγε, ἦ δʼ ὅς, οὐδὲ τοῦτον σαφῶς, ἀλλὰ εἰκάζωνεἴκαζον β. ὅτι φαλακρὸς καὶ προγάστωρ ἦν· τὸν Πλάτωνα δὲ οὐκ ἐγνώρισα· χρὴ γάρ, οἶμαι, πρὸς φίλους ἄνδρας τἀληθῆ λέγειν.

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ἅμα δʼ οὖν ἐγώ τε ἅπαντα ἱκανῶς ἑωράκειν, καὶ τὸ χάσμα συνῄει καὶ συνέμυε· καί τινες τῶν οἰκετῶν ἀναζητοῦντές με, καὶ Πυρρίας οὗτος ἐν αὐτοῖς, ἐπέστησαν οὔπω τέλεον μεμυκότος τοῦ χάσματος. εἰπέ, Πυρρία, εἰ ἀληθῆ λέγω. νὴ Δίʼ, ἔφη ὁ Πυρρίας, καὶ ὑλακῆς δὲ ἤκουσα διὰ τοῦ χάσματος καὶ πῦρ τι ὑπέλαμπεν, ἀπὸ τῆς δᾳδός μοι δοκεῖν.ὑπολάμπειν ἀπὸ τῆς δᾳδός μοι ἐδόκει γ. Ἅιδης β. κἀγὼ ἐγέλασα ἐπιμετρήσαντος τοῦ μάρτυρος τὴν ὑλακὴν καὶ τὸ πῦρ.
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ὁ Κλεόδημος δέ, οὐ καινά, εἶπεν, οὐδὲ ἄλλοις ἀόρατα ταῦτα εἶδες, ἐπεὶ καὶ αὐτὸς οὐ πρὸ πολλοῦ νοσήσας τοιόνδε τι ἐθεασάμην ἐπεσκόπει δέ με καὶ ἐθεράπευεν Ἀντίγονος οὗτος. ἑβδόμη μὲν ἦν ἡμέρα, ὁ δὲ πυρετὸς οἷος καῦσος σφοδρότατος. ἅπαντες δέ με ἀπολιπόντες ἐπʼ ἐρημίας ἐπικλεισάμενοι τὰς θύρας ἔξω περιέμενον οὕτω γὰρ αὐτὸς ἐκέλευσας, ὦ Ἀντίγονε, εἴ πως δυνηθείην εἰς ὕπνον τραπέσθαι. τότε οὖν ἐφίσταταί μοι νεανίας ἐγρηγορότι πάγκαλος λευκὸν ἱμάτιον περιβεβλημένος, εἶτα ἀναστήσας ἄγει διά τινος χάσματος εἰς τὸν Ἃιδην, ὡς αὐτίκα ἐγνώρισα Τάνταλον ἰδὼν καὶ Τιτυὸν καὶ Σίσυφον. καὶ τά μὲν ἄλλα τί ἂν ὑμῖν λέγοιμι; ἐπεὶ δὲ κατὰ τὸ δικαστήριον ἐγενόμην — παρῆν δὲ καὶ ὁ Αἰακὸς καὶ ὁ Χάρων καὶ αἱ Μοῖραι καὶ αἱ Ἐρινύες — ὁ μέν τις ὥσπερ βασιλεὺς ὁ Πλούτων, μοι δοκεῖ καθῆστο ἐπιλεγόμενος τῶν τεθνηξομένων τὰ ὀνόματα, οὓς ἤδη ὑπερημέρους τῆς ζωῆς συνέβαινεν εἶναι. ὁ δὲ νεανίσκος ἐμὲ φέρων παρέστησεν αὐτῷ· ὁ δὲ Πλούτων ἠγανάκτησέν τε καὶ πρὸς τὸν ἀγαγόντα με, οὔπω πεπλήρωται, φησίν, τὸ νῆμα αὐτῷ, ὥστε ἀπίτω. σὺ δὲ δὴ τὸν χαλκέα Δημύλον ἄγε· ὑπὲρ γὰρ τὸν ἄτρακτον βιοῖ. κἀγὼ ἄσμενος ἀναδραμὼν αὐτὸς μὲν ἤδη ἀπύρετος ἦν, ἀπήγγελλον δὲ ἅπασιν ὡς τεθνήξεται Δημύλος· ἐν γειτόνων δὲ ἡμῖν ᾤκει νοσῶν τι καὶ αὐτός, ὡς ἀπηγγέλλετο. καὶ μετὰ μικρὸν ἠκούομεν οἰμωγῆς ὀδυρομένων ἐπʼ αὐτῷ.

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ὁ Κλεόδημος δέ, οὐ καινά, εἶπεν, οὐδὲ ἄλλοις ἀόρατα ταῦτα εἶδες, ἐπεὶ καὶ αὐτὸς οὐ πρὸ πολλοῦ νοσήσας τοιόνδε τι ἐθεασάμην· ἐπεσκόπει δέ με καὶ ἐθεράπευεν Ἀντίγονος οὗτος. ἑβδόμη μὲν ἦν ἡμέρα, ὁ δὲ πυρετὸς οἷος καῦσος σφοδρότατος. ἅπαντες δέ με ἀπολιπόντες ἐπʼ ἐρημίας ἐπικλεισάμενοι τὰς θύρας ἔξω περιέμενον· οὕτω γὰρ αὐτὸς ἐκέλευσας, ὦ Ἀντίγονε, εἴ πως δυνηθείην εἰς ὕπνον τραπέσθαι. τότε οὖν ἐφίσταταί μοι νεανίας ἐγρηγορότι πάγκαλος λευκὸν ἱμάτιον περιβεβλημένος, εἶτα ἀναστήσας ἄγει διά τινος χάσματος εἰς τὸν Ἅιδην, ὡς αὐτίκα ἐγνώρισα Τάνταλον ἰδὼν καὶ Τιτυὸν καὶ Σίσυφον. καὶ τὰ μὲν ἄλλα τί ἂν ὑμῖν λέγοιμι; ἐπεὶ δὲ κατὰ τὸ δικαστήριον ἐγενόμην — παρῆν δὲ καὶ ὁ Αἰακὸς καὶ ὁ Χάρων καὶ αἱ Μοῖραι καὶ αἱ Ἐρινύες — ὁ μέν τις ὥσπερ βασιλεὺς (ὁ Πλούτων, μοι δοκεῖ) καθῆστο ἐπιλεγόμενος τῶν τεθνηξομένων τὰ ὀνόματα, οὓς ἤδη ὑπερημέρους τῆς ζωῆς συνέβαινεν εἶναι. ὁ δὲ νεανίσκος ἐμὲ φέρων παρέστησεν αὐτῷ· ὁ δὲ Πλούτων ἠγανάκτησέν τε καὶ πρὸς τὸν ἀγαγόντα με, οὔπω πεπλήρωται, φησίν, τὸ νῆμα αὐτῷ, ὥστε ἀπίτω. σὺ δὲ δὴ τὸν χαλκέα Δημύλον ἄγε· ὑπὲρ γὰρ τὸν ἄτρακτον βιοῖ. κἀγὼ ἄσμενος ἀναδραμὼν αὐτὸς μὲν ἤδη ἀπύρετος ἦν, ἀπήγγελλον δὲ ἅπασιν ὡς τεθνήξεται Δημύλος· ἐν γειτόνων δὲ ἡμῖν ᾤκει νοσῶν τι καὶ αὐτός, ὡς ἀπηγγέλλετο. καὶ μετὰ μικρὸν ἠκούομεν οἰμωγῆς ὀδυρομένων ἐπʼ αὐτῷ.

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τί θαυμαστόν; εἶπεν ὁ Ἀντίγονος· ἐγὼ γὰρ οἶδά τινα μετὰ εἰκοστὴν ἡμέραν ἧς ἐτάφη ἀναστάντα, θεραπεύσας καὶ πρὸ τοῦ θανάτου καὶ ἐπεὶ ἀνέστη τὸν ἄνθρωπον. καὶ πῶς, ἦν δʼ ἐγώ, ἐν εἴκοσιν ἡμέραις οὔτʼ ἐμύδησεν τὸ σῶμα οὔτε ἄλλως ὑπὸ λιμοῦ διεφθάρη; εἰ μή τινα Ἐπιμενίδην σύ γε ἐθεράπευες.

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τί θαυμαστόν; εἶπεν ὁ Ἀντίγονος· ἐγὼ γὰρ οἶδά τινα μετὰ εἰκοστὴν ἡμέραν ἧςἦ β. ἐτάφη ἀναστάντα, θεραπεύσας καὶ πρὸ τοῦ θανάτου καὶ ἐπεὶ ἀνέστη τὸν ἄνθρωπον. καὶ πῶς, ἦν δʼ ἐγώ, ἐν εἴκοσιν ἡμέραις οὔτʼ ἐμύδησεν τὸ σῶμα οὔτε ἄλλως ὑπὸ λιμοῦ διεφθάρη; εἰ μή τινα Ἐπιμενίδην σύ γε ἐθεράπευες.

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ἅμα ταῦτα λεγόντων ἡμῶν ἐπεισῆλθον οἱ τοῦ Εὐκράτους υἱοὶ ἐκ τῆς παλαίστρας, ὁ μὲν ἤδη ἐξ ἐφήβων, ὁ δὲ ἕτερος ἀμφὶ τὰ πεντεκαίδεκα ἔτη, καὶ ἀσπασάμενοι ἡμᾶς ἐκαθέζοντο ἐπὶ τῆς κλίνης παρὰ τῷ πατρί· ἐμοὶ δὲ εἰσεκομίσθη θρόνος. καὶ ὁ Εὐκράτης ὥσπερ ἀναμνησθεὶς πρὸς τὴν ὄψιν τῶν υἱέων, οὕτως ὀναίμην, ἔφη, τούτων — ἐπιβαλὼν αὐτοῖν τὴν χεῖρα — ἀληθῆ, ὦ Τυχιάδη, πρός σε ἐρῶ. τὴν μακαρῖτίν μου γυναῖκα τὴν τούτων μητέρα πάντες ἴσασιν ὅπως ἠγάπησα, ἐδήλωσα δὲ οἷς περὶ αὐτὴν ἔπραξα οὐ ζῶσαν μόνον, ἀλλὰ καὶ ἐπεὶ ἀπέθανεν, τόν τε κόσμον ἅπαντα συγκατακαύσας καὶ τὴν ἐσθῆτα ᾗ ζῶσα ἔχαιρεν. ἑβδόμῃ δὲ μετὰ τὴν τελευτὴν ἡμέρᾳ ἐγὼ μὲν ἐνταῦθα ἐπὶ τῆς κλίνης ὥσπερ νῦν ἐκείμην παραμυθούμενος τὸ πένθος· ἀνεγίγνωσκον γὰρ τὸ περὶ ψυχῆς τοῦ Πλάτωνος βιβλίον ἐφʼ ἡσυχίας· ἐπεισέρχεται δὲ μεταξὺ ἡ Δημαινέτη αὐτὴ ἐκείνη καὶ καθίζεται πλησίον ὥσπερ νῦν Εὐκρατίδης οὑτοσί, δείξας τὸν νεώτερον τῶν υἱέων ὁ δὲ αὐτίκα ἔφριξε μάλα παιδικῶς, καὶ πάλαι ἤδη ὠχρὸς ὢν πρὸς τὴν διήγησιν. ἐγὼ δέ, ἦ δʼ ὃς ὁ Εὐκράτης, ὡς εἶδον, περιπλακεὶς αὐτῇ ἐδάκρυον ἀνακωκύσας· ἡ δὲ οὐκ εἴα βοᾶν, ἀλλʼ ᾐτιᾶτό με ὅτι τὰ ἄλλα πάντα χαρισάμενος αὐτῇ θάτερον τοῖν σανδάλοιν χρυσοῖν ὄντοιν οὐ κατακαύσαιμι, εἶναι δὲ αὐτὸ ἔφασκεν ὑπὸ τῇ κιβωτῷ παραπεσόν. καὶ διὰ τοῦτο ἡμεῖς οὐχ εὑρόντες θάτερον μόνον ἐκαύσαμεν. ἔτι δὲ ἡμῶν διαλεγομένων κατάρατόν τι κυνίδιον ὑπὸ τῇ κλίνῃ ὂν Μελιταῖον ὑλάκτησεν, ἡ δὲ ἠφανίσθη πρὸς τὴν ὑλακήν. τό μέντοι σανδάλιον εὑρέθη ὑπὸ τῇ κιβωτῷ καὶ κατεκαύθη ὕστερον.

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ἅμα ταῦτα λεγόντων ἡμῶν ἐπεισῆλθον οἱ τοῦ Εὐκράτους υἱοὶ ἐκ τῆς παλαίστρας, ὁ μὲν ἤδη ἐξ ἐφήβων, ὁ δὲ ἕτερος ἀμφὶ τὰ πεντεκαίδεκα ἔτη, καὶ ἀσπασάμενοι ἡμᾶς ἐκαθέζοντο ἐπὶ τῆς κλίνης παρὰ τῷ πατρί· ἐμοὶ δὲ εἰσεκομίσθη θρόνος. καὶ ὁ Εὐκράτης ὥσπερ ἀναμνησθεὶς πρὸς τὴν ὄψιν τῶν υἱέων·, οὕτως ὀναίμην, ἔφη, τούτων — ἐπιβαλὼν αὐτοῖν τὴν χεῖρα — ἀληθῆ, ὦ Τυχιάδη, πρός σε ἐρῶ. τὴν μακαρῖτίν μου γυναῖκα τὴν τούτων μητέρα πάντες ἴσασιν ὅπως ἠγάπησα, ἐδήλωσα δὲ οἷς περὶ αὐτὴν ἔπραξα οὐ ζῶσαν μόνον, ἀλλὰ καὶ ἐπεὶ ἀπέθανεν, τόν τε κόσμον ἅπαντα συγκατακαύσας καὶ τὴν ἐσθῆτα ᾗ ζῶσα ἔχαιρεν. ἑβδόμῃ δὲ μετὰ τὴν τελευτὴν ἡμέρᾳ ἐγὼ μὲν ἐνταῦθα ἐπὶ τῆς κλίνης ὥσπερ νῦν ἐκείμην παραμυθούμενος τὸ πένθος· ἀνεγίγνωσκον γὰρ τὸ περὶ ψυχῆς τοῦ Πλάτωνος βιβλίον ἐφʼ ἡσυχίας· ἐπεισέρχεται δὲ μεταξὺ ἡ Δημαινέτη αὐτὴ ἐκείνη καὶ καθίζεται πλησίον ὥσπερ νῦν Εὐκρατίδης οὑτοσί, δείξας τὸν νεώτερον τῶν υἱέων· ὁ δὲ αὐτίκα ἔφριξε μάλα παιδικῶς, καὶ πάλαι ἤδη ὠχρὸς ὢνἦν γ. πρὸς τὴν διήγησιν. ἐγὼ δέ, ἦ δʼ ὃς ὁ Εὐκράτης, ὡς εἶδον, περιπλακεὶς αὐτῇ ἐδάκρυον ἀνακωκύσας· ἡ δὲ οὐκ εἴα βοᾶν, ἀλλʼ ᾐτιᾶτό με ὅτι τὰ ἄλλα πάνταπολλὰ β. χαρισάμενος αὐτῇ θάτερον τοῖν σανδάλοιν χρυσοῖν ὄντοιν οὐ κατακαύσαιμι, εἶναι δὲ αὐτὸ ἔφασκεν ὑπὸ τῇ κιβωτῷ παραπεσόν. καὶ διὰ τοῦτο ἡμεῖς οὐχ εὑρόντες θάτερον μόνον ἐκαύσαμεν. ἔτι δὲ ἡμῶν διαλεγομένων κατάρατόν τι κυνίδιον ὑπὸ τῇ κλίνῃ ὂν Μελιταῖον ὑλάκτησεν, ἡ δὲ ἠφανίσθη πρὸς τὴν ὑλακήν. τὸ μέντοι σανδάλιον εὑρέθη ὑπὸ τῇ κιβωτῷ καὶ κατεκαύθη ὕστερον.

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ἔτι ἀπιστεῖν τούτοις, ὦ Τυχιάδη, ἄξιον ἐναργέσιν οὖσιν καὶ κατὰ τὴν ἡμέραν ἑκάστην φαονομένοις; μὰ Δίʼ, ἦν δʼ ἐγώ· ἐπεὶ σανδάλῳ γε χρυσῷ εἰς τὰς πυγὰς ὥσπερ τὰ παιδία παίεσθαι ἄξιοι ἂν εἶεν οἱ ἀπιστοῦντες καὶ οὕτως ἀναισχυντοῦντες πρὸς τὴν ἀλήθειαν.

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ἔτι ἀπιστεῖν τούτοις, ὦ Τυχιάδη, ἄξιον ἐναργέσιν οὖσιν καὶ κατὰ τὴν ἡμέραν ἑκάστην φαονομένοις; μὰ Δίʼ, ἦν δʼ ἐγώ· ἐπεὶ σανδάλῳ γε χρυσῷ εἰς τὰς πυγὰς ὥσπερ τὰ παιδία παίεσθαι ἄξιοι ἂν εἶεν οἱ ἀπιστοῦντες καὶ οὕτως ἀναισχυντοῦντες πρὸς τὴν ἀλήθειαν.

Τυχιάδης -

ἐπὶ τούτοις ὁ Πυθαγορικὸς Ἀρίγνωτος εἰσῆλθεν, ὁ κομήτης, ὁ σεμνὸς ἀπὸ τοῦ προσώπου, οἶσθα τὸν ἀοίδιμον ἐπὶ τῇ σοφίᾳ, τὸν ἱερὸν ἐπονομαζόμενον. κἀγὼ μὲν ὡς εἶδον αὐτὸν ἀνέπνευσα, τοῦτʼ ἐκεῖνο ἥκειν μοι νομίσας πέλεκύν τινα κατὰ τῶν ψευσμάτων. ἐπιστομιεῖ γὰρ αὐτούς, ἔλεγον, ὁ σοφὸς ἀνὴρ οὕτω τεράστια διεξιόντας. καὶ τὸ τοῦ λόγου, θεὸν ἀπὸ μηχανῆς ἐπεισκυκληθῆναί μοι τοῦτον ᾤμην ὑπὸ τῆς Τύχης· ὁ δὲ ἐπεὶ ἐκαθέζετο ὑπεκστάντος αὐτῷ τοῦ Κλεοδήμου, πρῶτα μὲν περὶ τῆς νόσου ἤρετο, καὶ ὡς ῥᾷον ἤδη ἔχειν ἤκουσεν παρὰ τοῦ Εὐκράτους, τί δέ, ἔφη, πρὸς αὑτοὺς ἐφιλοσοφεῖτε; μεταξὺ γὰρ εἰσιών ἐπήκουσα, καί μοι ἐδοκεῖτε εἰς καλόν διατεθήσεσθαι τήν διατριβήν.

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τί δʼ ἄλλο, εἶπεν ὁ Εὐκράτης, ἢ τουτονὶ τόν ἀδαμάντινον πείθομεν — δείξας ἐμὲ — ἡγεῖσθαι δαίμονάς τινας εἶναι καὶ φάσματα καὶ νεκρῶν ψυχάς περιπολεῖν ὑπέρ γῆς καὶ φαίνεσθαι οἷς ἄν ἐθέλωσιν. ἐγὼ μέν οὖν ἠρυθρίασα καὶ κάτω ἔνευσα αἰδεσθείς τόν Ἀρίγνωτον. ὁ δέ, ὅρα, ἔφη, ὦ Εὔκρατες, μὴ τοῦτό φησιν Τυχιάδης, τάς τῶν βιαίως ἀποθανόντων μόνας ψυχάς περινοστεῖν, οἷον εἴ τις ἀπήγξατο ἢ ἀπετμήθη τήν κεφαλήν ἢ ἀνεσκολοπίσθη ἢ ἄλλῳ γέ τῳ τρόπῳ τοιούτῳ ἀπῆλθεν ἐκ τοῦ βίου, τάς δέ τῶν κατά μοῖραν ἀποθανόντων οὐκέτι· ἤν γάρ τοῦτο λέγῃ, οὐ πάνυ ἀπόβλητα φήσει. μὰ Δίʼ, ἦ δʼ ὃς ὁ Δεινόμαχος, ἀλλʼ οὐδὲ ὅλως εἶναι τὰ τοιαῦτα οὐδὲ συνεστῶτα ὁρᾶσθαι οἴεται.

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ἐπὶ τούτοις ὁ Πυθαγορικὸς Ἀρίγνωτος εἰσῆλθεν, ὁ κομήτης, ὁ σεμνὸς ἀπὸ τοῦ προσώπου, οἶσθα τὸν ἀοίδιμον ἐπὶ τῇ σοφίᾳ, τὸν ἱερὸν ἐπονομαζόμενον. κἀγὼ μὲν ὡς εἶδον αὐτὸν ἀνέπνευσα, τοῦτʼ ἐκεῖνο ἥκειν μοι νομίσας πέλεκύν τινα κατὰ τῶν ψευσμάτων. ἐπιστομιεῖ γὰρ αὐτούς, ἔλεγον, ὁ σοφὸς ἀνὴρ οὕτω τεράστια διεξιόντας. καὶ τὸ τοῦ λόγου, θεὸν ἀπὸ μηχανῆς ἐπεισκυκληθῆναί μοι τοῦτον ᾤμην ὑπὸ τῆς Τύχης· ὁ δὲ ἐπεὶ ἐκαθέζετο ὑπεκστάντος αὐτῷ τοῦ Κλεοδήμου, πρῶτα μὲν περὶ τῆς νόσου ἤρετο, καὶ ὡς ῥᾷον ἤδη ἔχειν ἤκουσεν παρὰ τοῦ Εὐκράτους, τί δέ, ἔφη, πρὸς αὑτοὺςἀλλήλους β. ἐφιλοσοφεῖτε; μεταξὺ γὰρ εἰσιὼν ἐπήκουσα, καί μοι ἐδοκεῖτεδοκεῖτε γ. εἰς καλὸν διατεθήσεσθαιδιατίθεσθαι β. διαθήσεσθαι Cobet, Fritzsche; but cf. Scytha 9 fin. τὴν διατριβήν.

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τί δʼ ἄλλο, εἶπεν ὁ Εὐκράτης, ἢ τουτονὶ τὸν ἀδαμάντινον πείθομεν — δείξας ἐμέ — ἡγεῖσθαι δαίμονάς τινας εἶναι καὶ φάσματα καὶ νεκρῶν ψυχὰς περιπολεῖν ὑπὲρ γῆς καὶ φαίνεσθαι οἷς ἂν ἐθέλωσιν. ἐγὼ μὲν οὖν ἠρυθρίασα καὶ κάτω ἔνευσα αἰδεσθεὶς τὸν Ἀρίγνωτον. ὁ δὲ, ὅρα, ἔφη, ὦ Εὔκρατες, μὴ τοῦτό φησιν Τυχιάδης, τὰς τῶν βιαίως ἀποθανόντων μόνας ψυχὰς περινοστεῖν, οἷον εἴ τις ἀπήγξατο ἢ ἀπετμήθη τὴν κεφαλὴν ἢ ἀνεσκολοπίσθη ἢ ἄλλῳ γέ τῳ τρόπῳ τοιούτῳ ἀπῆλθεν ἐκ τοῦ βίου, τὰς δὲ τῶν κατὰ μοῖραν ἀποθανόντων οὐκέτι· ἢν γὰρ τοῦτο λέγῃ, οὐ πάνυ ἀπόβλητα φήσει. μὰ Δίʼ, ἦ δʼ ὃς ὁ Δεινόμαχος, ἀλλʼ οὐδὲ ὅλως εἶναι τὰ τοιαῦτα οὐδὲ συνεστῶτα ὁρᾶσθαι οἴεται.

Τυχιάδης -

πῶς λέγεις, ἦ δʼ ὃς ὁ Ἀρίγνωτος, δριμὺ ἀπιδὼν εἰς ἐμέ, οὐδέν σοι τούτων γίγνεσθαι δοκεῖ, καὶ ταῦτα πάντων, ὡς εἰπεῖν, ὁρώντων; Ἀπολόγησαι, ἦν δʼ ἐγώ, ὑπὲρ ἐμοῦ, εἰ μὴ πιστεύω, διότι μηδὲ ὁρῶ μόνος τῶν ἄλλων εἰ δὲ ἑώρων, καὶ ἐπίστευον ἂν δηλαδὴ ὥσπερ ὑμεῖς. ἀλλά, ἦ δʼ ὅς, ἤν ποτε εἰς Κόρινθον ἔλθῃς, ἐροῦ ἔνθα ἐστὶν ἡ Εὐβατίδου οἰκία, καὶ ἐπειδάν σοι δειχθῇ παρὰ τὸ Κράνειον, παρελθὼν εἰς αὐτὴν λέγε πρὸς τὸν θυρωρὸν Τίβειον ὡς ἐθέλοις ἰδεῖν ὅθεν τὸν δαίμονα ὁ Πυθαγορικὸς Ἀρίγνωτος ἀνορύξας ἀπήλασε καὶ πρὸς τὸ λοιπὸν οἰκεῖσθαι τὴν οἰκίαν ἐποίησεν.

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πῶς λέγεις, ἦ δʼ ὃς ὁ Ἀρίγνωτος, δριμὺ ἀπιδὼν εἰς ἐμέ, οὐδέν σοι τούτων γίγνεσθαι δοκεῖ, καὶ ταῦτα πάντων, ὡς εἰπεῖν, ὁρώντων; ἀπολόγησαιἀπολόγησαι Harmon: ἀπολσγῆ γP (followed by a lacuna of 4 letters in P): ἀπολελόγησθε) Ν Vat., ἦν δʼ ἐγώ, ὑπὲρ ἐμοῦ, εἰ μὴ πιστεύω, διότι μηδὲ ὁρῶ μόνος τῶν ἄλλων· εἰ δὲ ἑώρων, καὶ ἐπίστευον ἂν δηλαδὴ ὥσπερ ὑμεῖς. ἀλλά, ἦ δʼ ὅς, ἤν ποτε εἰς Κόρινθον ἔλθῃς, ἐροῦ ἔνθα ἐστὶν ἡ Εὐβατίδου οἰκία, καὶ ἐπειδάν σοι δειχθῇ παρὰ τὸ Κράνειον, παρελθὼν εἰς αὐτὴν λέγε πρὸς τὸν θυρωρὸν Τίβειον ὡς ἐθέλοις ἰδεῖν ὅθεν τὸν δαίμονα ὁ Πυθαγορικὸς Ἀρίγνωτος ἀνορύξας ἀπήλασε καὶ πρὸς τὸ λοιπὸν οἰκεῖσθαι τὴν οἰκίαν ἐποίησεν.

Τυχιάδης -

τί δὲ τοῦτο ἦν, ὦ Ἀρίγνωτε; ἤρετο ὁ Εὐκράτης. ἀοίκητος ἦν, ἦ δʼ ὅς, ἐκ πολλοῦ ὑπὸ δειμάτων, εἰ δέ τις οἰκήσειεν εὐθὺς ἐκπλαγεὶς ἔφευγεν, ἐκδιωχθεὶς ὑπό τινος φοβεροῦ καὶ ταραχώδους; φάσματος. συνέπιπτεν οὖν ἤδη καὶ ἡ στέγη κατέρρει, καὶ ὅλως οὐδεὶς ἦν ὁ θαρρήσων παρελθεῖν εἰς αὐτήν.

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ἐγὼ δὲ ἐπεὶ ταῦτα ἤκουσα, τὰς βίβλους λαβὼν — εἰσὶ δέ μοι Αἰγύπτιαι μάλα πολλαὶ περὶ τῶν τοιούτων — ἧκον εἰς τὴν οἰκίαν περὶ πρῶτον ὕπνον ἀποτρέποντος τοῦ ξένου καὶ μόνον οὐκ ἐπιλαμβανομένου, ἐπεὶ ἔμαθεν οἷ βαδίζοιμι, εἰς προὖπτον κακόν, ὡς ᾤετο. ἐγὼ δὲ λύχνον λαβὼν μόνος εἰσέρχομαι, καὶ ἐν τῷ μεγίστῳ οἰκήματι καταθεὶς τὸ φῶς ἀνεγίγνωσκον ἡσυχῇ χαμαὶ καθεζόμενος· ἐφίσταται δὲ ὁ δαίμων ἐπί τινα τῶν πολλῶν ἥκειν νομίζων καὶ δεδίξεσθαι κἀμὲ ἐλπίζων ὥσπερ τοὺς ἄλλους, αὐχμηρὸς καὶ κομήτης καὶ μελάντερος τοῦ ζόφου. καὶ ὁ μὲν ἐπιστὰς ἐπειρᾶτό μου, πανταχόθεν προσβάλλων εἴ ποθεν κρατήσειεν, καὶ ἄρτι μὲν κύων ἄρτι δὲ ταῦρος γιγνόμενος ἢ λέων. ἐγὼ δὲ προχειρισάμενος τὴν φρικωδεστάτην ἐπίρρησιν αἰγυπτιάζων τῇ φωνῇ συνήλασα κατᾴδων αὐτὸν εἴς τινα γωνίαν σκοτεινοῦ οἰκήματος· ἰδὼν δὲ αὐτὸν οἷ κατέδυ, τὸ λοιπὸν ἀνεπαυόμην.

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ἕωθεν δὲ πάντων ἀπεγνωκότων καὶ νεκρὸν εὑρήσειν με οἰομένων καθάπερ τοὺς ἄλλους, προελθὼν ἀπροσδόκητος ἅπασι πρόσειμι τῷ Εὐβατίδῃ, εὖ ἀγγέλλων ὅτι καθαρὰν αὐτῷ καὶ ἀδείμαντον ἤδη ἐξῆν τὴν οἰκίαν οἰκεῖν. παραλαβὼν οὖν αὐτόν τε καὶ τῶν ἄλλων πολλοὺς — εἵποντο γὰρ τοῦ παραδόξου ἕνεκα — ἐκέλευον ἀγαγὼν ἐπὶ τὸν τόπον οὗ καταδεδυκότα τὸν δαίμονα ἑωράκειν, σκάπτειν λαβόντας δικέλλας καὶ σκαφεῖα, καὶ ἐπειδὴ ἐποίησαν, εὑρέθη ὅσον ἐπʼ ὀργυιὰν κατορωρυγμένος τις νεκρὸς ἕωλος μόνα τὰ ὀστᾶ κατὰ σχῆμα συγκείμενος. ἐκεῖνον μὲν οὖν ἐθάψαμεν ἀνορύξαντες, ἡ οἰκία δὲ τὸ ἀπʼ ἐκείνου ἐπαύσατο ἐνοχλουμένη ὑπὸ τῶν φασμάτων.

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τί δὲ τοῦτο ἦν, ὦ Ἀρίγνωτε; ἤρετο ὁ Εὐκράτης. ἀοίκητος ἦν, ἦ δʼ ὅς, ἐκ πολλοῦ ὑπὸ δειμάτων, εἰ δέ τις οἰκήσειεν εὐθὺς ἐκπλαγεὶς ἔφευγεν, ἐκδιωχθεὶς ὑπό τινος φοβεροῦ καὶ ταραχώδους φάσματος. συνέπιπτεν οὖν ἤδη καὶ ἡ στέγη κατέρρει, καὶ ὅλως οὐδεὶς ἦν ὁ θαρρήσων παρελθεῖν εἰς αὐτήν.

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ἐγὼ δὲ ἐπεὶ ταῦτα ἤκουσα, τὰς βίβλους λαβὼν — εἰσὶ δέ μοι Αἰγύπτιαι μάλα πολλαὶ περὶ τῶν τοιούτων — ἧκον εἰς τὴν οἰκίαν περὶ πρῶτον ὕπνον ἀποτρέποντος τοῦ ξένου καὶ μόνον οὐκ ἐπιλαμβανομένου, ἐπεὶ ἔμαθεν οἷ βαδίζοιμι, εἰς προὖπτον κακόν, ὡς ᾤετο. ἐγὼ δὲ λύχνον λαβὼν μόνος εἰσέρχομαι, καὶ ἐν τῷ μεγίστῳ οἰκήματι καταθεὶς τὸ φῶς ἀνεγίγνωσκον ἡσυχῇ χαμαὶ καθεζόμενος· ἐφίσταται δὲ ὁ δαίμων ἐπί τινα τῶν πολλῶν ἥκειν νομίζων καὶ δεδίξεσθαι κἀμὲ ἐλπίζων ὥσπερ τοὺς ἄλλους, αὐχμηρὸς καὶ κομήτης καὶ μελάντερος τοῦ ζόφου. καὶ ὁ μὲν ἐπιστὰς ἐπειρᾶτό μου, πανταχόθεν προσβάλλων εἴ ποθεν κρατήσειεν, καὶ ἄρτι μὲν κύων ἄρτι δὲ ταῦρος γιγνόμενος ἢ λέων. ἐγὼ δὲ προχειρισάμενος τὴν φρικωδεστάτην ἐπίρρησιν αἰγυπτιάζων τῇ φωνῇ συνήλασα κατᾴδων αὐτὸν εἴς τινα γωνίαντινος β. Perhaps σκοτεινὴν (Fritzsche) μικροῦ τινος. σκοτεινοῦ οἰκήματος· ἰδὼν δὲ αὐτὸν οἷ κατέδυ, τὸ λοιπὸν ἀνεπαυόμην.

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ἕωθεν δὲ πάντων ἀπεγνωκότων καὶ νεκρὸν εὑρήσειν με οἰομένων καθάπερ τοὺς ἄλλους, προελθὼν ἀπροσδόκητος ἅπασι πρόσειμι τῷ Εὐβατίδῃ, εὖ ἀγγέλλων ὅτι καθαρὰν αὐτῷ καὶ ἀδείμαντον ἤδη ἐξῆνεὐαγγελιζόμμενος αὐτῷ ὅτι καθαρὰν αὐτοῦ καὶ ἀδείμαντον ἤδη ἕξει γ. Lucian borrows εὗ ἀγγέλλω from Plato: cf. Rutherford, New Phrynichus, p.:335. τὴν οἰκίαν οἰκεῖν. παραλαβὼν οὖν αὐτόν τε καὶ τῶν ἄλλων πολλοὺς — εἵποντο γὰρ τοῦ παραδόξου ἕνεκα — ἐκέλευον ἀγαγὼν ἐπὶ τὸν τόπον οὗ καταδεδυκότα τὸν δαίμονα ἑωράκειν, σκάπτειν λαβόντας δικέλλας καὶ σκαφεῖα, καὶ ἐπειδὴ ἐποίησαν, εὑρέθη ὅσον ἐπʼ ὀργυιὰν κατορωρυγμένος τις νεκρὸς ἕωλος μόνα τὰ ὀστᾶ κατὰ σχῆμα συγκείμενος. ἐκεῖνον μὲν οὖν ἐθάψαμεν ἀνορύξαντες, ἡ οἰκία δὲ τὸ ἀπʼ ἐκείνου ἐπαύσατο ἐνοχλουμένη ὑπὸ τῶν φασμάτων.

Τυχιάδης -

ὡς δὲ ταῦτα εἶπεν ὁ Ἀρίγνωτος, ἀνὴρ δαιμόνιος τὴν σοφίαν καὶ ἅπασιν αἰδέσιμος, οὐδεὶς ἦν ἔτι τῶν παρόντων ὃς οὐχὶ κατεγίγνωσκέ μου πολλὴν τὴν ἄνοιαν τοῖς τοιούτοις ἀπιστοῦντος, καὶ ταῦτα Ἀριγνώτου λέγοντος. ἐγὼ δὲ ὅμως οὐδὲν τρέσας οὔτε τὴν κόμην οὔτε τὴν δόξαν τὴν περὶ αὐτοῦ, τί τοῦτʼ, ἔφην, ὦ Ἀρίγνωτε; καὶ σὺ τοιοῦτος ἦσθα, ἡ μόνη ἐλπὶς τῆς ἀληθείας — καπνοῦ μεστὸς καὶ ἰνδαλμάτων; τὸ γοῦν τοῦ λόγου ἐκεῖνο, ἄνθρακες ἡμῖν ὁ θησαυρὸς πέφηνε.

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σὺ δέ, ἦ δʼ ὃς ὁ Ἀρίγνωτος, εἰ μήτε ἐμοὶ πιστεύεις μήτε Δεινομάχῳ ἢ Κλεοδήμῳ τουτωῒ μήτε αὐτῷ Εὐκράτει, φέρε εἰπὲ τίνα περὶ τῶν τοιούτων ἀξιοπιστότερον ἡγῇ τἀναντία ἡμῖν λέγοντα; νὴ Δίʼ, ἦν δʼ ἐγώ, μάλα θαυμαστὸν ἄνδρα τὸν Ἀβδηρόθεν ἐκεῖνον Δημόκριτον, ὃς οὕτως ἄρα ἐπέπειστο μηδὲν οἷόν τε εἶναι συστῆναι τοιοῦτον ὥστε, ἐπειδὴ καθείρξας ἑαυτὸν εἰς μνῆμα ἔξω πυλῶν ἐνταῦθα διετέλει γράφων καὶ συντάττων καὶ νύκτωρ καὶ μεθʼ ἡμέραν, καί τινες τῶν νεανίσκων ἐρεσχελεῖν αὐτὸν βουλόμενοι καὶ δειματοῦν στειλάμενοι νεκρικῶς ἐσθῆτι μελαίνῃ καὶ προσωπείοις εἰς τὰ κρανία μεμιμημένοις περιστάντες αὐτὸν περιεχόρευον ὑπὸ πυκνῇ τῇ βάσει ἀναπηδῶντες, ὁ δὲ οὔτε ἔδεισεν τὴν προσποίησιν αὐτῶν οὔτε ὅλως ἀνέβλεψεν πρὸς αὐτούς, ἀλλὰ μεταξὺ γράφων, παύσασθε, ἔφη, παίζοντες· οὕτω βεβαίως ἐπίστευε μηδὲν εἶναι τὰς ψυχὰς ἔτι ἔξω γενομένας τῶν σωμάτων.

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ὡς δὲ ταῦτα εἶπεν ὁ Ἀρίγνωτος, ἀνὴρ δαιμόνιος τὴν σοφίαν καὶ ἅπασιν αἰδέσιμος,θεσπέσιος εἶναι δοκῶν β. οὐδεὶς ἦν ἔτι τῶν παρόντων ὃς οὐχὶ κατεγίγνωσκέ μου πολλὴν τὴν ἄνοιαν τοῖς τοιούτοις ἀπιστοῦντος, καὶ ταῦτα Ἀριγνώτου λέγοντος. ἐγὼ δὲ ὅμως οὐδὲν τρέσας οὔτε τὴν κόμην οὔτε τὴν δόξαν τὴν περὶ αὐτοῦ, τί τοῦτʼ, ἔφην, ὦ Ἀρίγνωτε; καὶ σὺ τοιοῦτος ἦσθα, ἡ μόνη ἐλπὶς τῆς ἀληθείας — καπνοῦ μεστὸς καὶ ἰνδαλμάτων; τὸ γοῦν τοῦ λόγου ἐκεῖνο, ἄνθρακες ἡμῖν ὁ θησαυρὸς πέφηνε.

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σὺ δέ, ἦ δʼ ὃς ὁ Ἀρίγνωτος, εἰ μήτε ἐμοὶ πιστεύεις μήτε Δεινομάχῳ ἢ Κλεοδήμῳ τουτωῒ μήτε αὐτῷ Εὐκράτει, φέρε εἰπὲ τίνα περὶ τῶν τοιούτων ἀξιοπιστότερον ἡγῇ τἀναντία ἡμῖν λέγοντα; νὴ Δίʼ, ἦν δʼ ἐγώ, μάλα θαυμαστὸν ἄνδρα τὸν Ἀβδηρόθεν ἐκεῖνον Δημόκριτον, ὃς οὕτως ἄρα ἐπέπειστο μηδὲν οἷόν τε εἶναι συστῆναι τοιοῦτον ὥστε, ἐπειδὴ καθείρξας ἑαυτὸν εἰς μνῆμα ἔξω πυλῶν ἐνταῦθα διετέλει γράφων καὶ συντάττων καὶ νύκτωρ καὶ μεθʼ ἡμέραν, καί τινες τῶν νεανίσκων ἐρεσχελεῖν αὐτὸν βουλόμενοι καὶ δειματοῦν στειλάμενοι νεκρικῶςνεκροῖς ἐμφερεῖς β (ν. ἐμφερῶς Ν). ἐσθῆτι μελαίνῃ καὶ προσωπείοις εἰς τὰ κρανία μεμιμημένοις περιστάντες αὐτὸν περιεχόρευον ὑπὸ πυκνῇ τῇ βάσει ἀναπηδῶντες, ὁ δὲ οὔτε ἔδεισεν τὴν προσποίησιν αὐτῶν οὔτε ὅλως ἀνέβλεψεν πρὸς αὐτούς, ἀλλὰ μεταξὺ γράφων, παύσασθε, ἔφη, παίζοντες· οὕτω βεβαίως ἐπίστευε μηδὲν εἶναι τὰς ψυχὰς ἔτι ἔξω γενομένας τῶν σωμάτων.

τοῦτο φής, ἦ δʼ ὃς ὁ Εὐκράτης, ἀνόητόν τινα ἄνδρα καὶ τὸν Δημόκριτον γενέσθαι, εἴ γε οὕτως ἐγίγνωσκεν.
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κατὰ δὲ τὸν ἀνάπλουν ἔτυχεν ἡμῖν συμπλέων Μεμφίτης ἀνὴρ τῶν ἱερῶν γραμματέων, θαυμάσιος τὴν σοφίαν καὶ τὴν παιδείαν πᾶσαν εἰδὼς τὴν Αἰγύπτιον ἐλέγετο δὲ τρία καὶ εἴκοσιν ἔτη ἐν τοῖς ἀδύτοις ὑπόγειος ᾠκηκέναι μαγεύειν παιδευόμενος ὑπὸ τῆς Ἴσιδος.

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Παγκράτην, ἔφη ὁ Ἀρίγνωτος, λέγεις ἐμὸν διδάσκαλον, ἄνδρα ἱερόν, ἐξυρημένον, ἐν ὀθονίοις, ἀεὶ νοήμονα, οὐ καθαρῶς ἑλληνίζοντα, ἐπιμήκη, σιμόν, πρόχειλον, ὑπόλεπτον τὰ σκέλη. αὐτόν, ἦ δʼ ὅς, ἐκεῖνον τὸν Παγκράτην καὶ τὰ μὲν πρῶτα ἠγνόουν ὅστις ἦν, ἐπεὶ δὲ ἑώρων αὐτὸν εἴ ποτε ὁρμίσαιμεν τὸ πλοῖον ἄλλα τε πολλὰ τεράστια ἐργαζόμενον, καὶ δὴ καὶ ἐπὶ κροκοδείλων ὀχούμενον καὶ συννέοντα τοῖς θηρίοις, τὰ δὲ ὑποπτήσσοντα καὶ σαίνοντα ταῖς οὐραῖς, ἔγνων ἱερόν τινα ἄνθρωπον ὄντα, κατὰ μικρὸν δὲ φιλοφρονούμενος ἔλαθον ἑταῖρος αὐτῷ καὶ συνήθης γενόμενος, ὥστε πάντων ἐκοινώνει μοι τῶν ἀπορρήτων.

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καὶ τέλος πείθει με τούς μὲν οἰκέτας ἅπαντας ἐν τῇ Μέμφιδι καταλιπεῖν, αὐτὸν δὲ μόνον ἀκολουθεῖν μετʼ αὐτοῦ, μὴ γὰρ ἀπορήσειν ἡμᾶς τῶν διακονησομένων· καὶ τὸ μετὰ τοῦτο οὕτω διήγομεν.

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κατὰ δὲ τὸν ἀνάπλουν ἔτυχεν ἡμῖν συμπλέων Μεμφίτης ἀνὴρ τῶν ἱερῶν γραμματέων,ἱερσγραμματέων Fritzsche, Dindorf. θαυμάσιος τὴν σοφίαν καὶ τὴν παιδείαν πᾶσαν εἰδὼς τὴν Αἰγύπτιον· ἐλέγετο δὲ τρία καὶ εἴκοσιν ἔτη ἐν τοῖς ἀδύτοις ὑπόγειος ᾠκηκέναι μαγεύειν παιδευόμενος ὑπὸ τῆς Ἴσιδος.

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Παγκράτην·, ἔφη ὁ Ἀρίγνωτος, λέγεις ἐμὸν διδάσκαλον, ἄνδρα ἱερόν, ἐξυρημένον, ἐν ὀθονίοις, ἀεὶ νοήμονα, οὐ καθαρῶς ἑλληνίζοντα, ἐπιμήκη, σιμόν, πρόχειλον, ὑπόλεπτον τὰ σκέλη. αὐτόν, ἦ δʼ ὅς, ἐκεῖνον τὸν Παγκράτην· καὶ τὰ μὲν πρῶτα ἠγνόουν ὅστις ἦν, ἐπεὶ δὲ ἑώρων αὐτὸν εἴ ποτε ὁρμίσαιμεν τὸ πλοῖον ἄλλα τε πολλὰ τεράστια ἐργαζόμενον, καὶ δὴ καὶ ἐπὶ κροκοδείλων ὀχούμενον καὶ συννέοντα τοῖς θηρίοις, τὰ δὲ ὑποπτήσσοντα καὶ σαίνοντα ταῖς οὐραῖς, ἔγνων ἱερόν τινα ἄνθρωπον ὄντα, κατὰ μικρὸν δὲ φιλοφρονούμενος ἔλαθον ἑταῖρος αὐτῷ καὶ συνήθης γενόμενος, ὥστε πάντων ἐκοινώνει μοι τῶν ἀπορρήτων.

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καὶ τέλος πείθει με τοὺς μὲν οἰκέτας ἅπαντας ἐν τῇ Μέμφιδι καταλιπεῖν, αὐτὸν δὲ μόνον ἀκολουθεῖν μετʼ αὐτοῦ, μὴ γὰρ ἀπορήσειν ἡμᾶς τῶν διακονησομένων· καὶ τὸ μετὰ τοῦτο οὕτω διήγομεν.

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ἐπειδὴ δὲ ἔλθοιμεν εἴς τι καταγώγιον, λαβὼν ἂν ὁ ἀνὴρ ἢ τὸν μοχλὸν τῆς θύρας ἢ τὸ κόρηθρον ἢ καὶ τὸ ὕπερον περιβαλὼν ἱματίοις ἐπειπών τινα ἐπῳδὴν ἐποίει βαδίζειν, τοῖς ἄλλοις ἅπασιν ἄνθρωπον εἶναι δοκοῦντα. τὸ δὲ ἀπιὸν ὕδωρ τε ἐμπίπλη καὶ ὠψώνει καὶ ἐσκεύαζεν καὶ πάντα δεξιῶς ὑπηρέτει καὶ διηκονεῖτο ἡμῖν εἶτα ἐπειδὴ ἅλις ἔχοι τῆς διακονίας, αὖθις κόρηθρον τὸ κόρηθρον ἢ ὕπερον τὸ ὕπερον ἄλλην ἐπῳδὴν ἐπειπὼν ἐποίει ἄν.

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τοῦτο ἐγὼ πάνυ ἐσπουδακὼς οὐκ εἶχον ὅπως ἐκμάθοιμι παρʼ αὐτοῦ ἐβάσκαινε γάρ καίτοι πρὸς τὰ ἄλλα προγειρότατος ὤν. μιᾷ δέ ποτε ἡμέρᾳ λαθὼν ἐπήκουσα τῆς ἐπῳδῆς, ἦν δὲ τρισύλλαβος σχεδόν, ἐν σκοτεινῷ ὑποστάς. καὶ ὁ μὲν ᾤχετο εἰς τὴν αγορὰν ἐντειλάμενος τῷ ὑπέρῳ ἃ ἔδει ποιεῖν.

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ἐπειδὴ δὲ ἔλθοιμεν εἴς τι καταγώγιον, λαβὼν ἂν ὁ ἀνὴρ ἢ τὸν μοχλὸν τῆς θύρας ἢ τὸ κόρηθρον ἢ καὶ τὸ ὕπερον περιβαλὼν ἱματίοις ἐπειπών τινα ἐπῳδὴν ἐποίει βαδίζειν, τοῖς ἄλλοις ἅπασιν ἄνθρωπον εἶναι δοκοῦντα. τὸ δὲ ἀπιὸν ὕδωρ τε ἐμπίπληἐπίμπλη Γ2P: ἐπήντλει Ν. καὶ ὠψώνει καὶ ἐσκεύαζεν καὶ πάντα δεξιῶς ὑπηρέτει καὶ διηκονεῖτο ἡμῖν· εἶτα ἐπειδὴ ἅλις ἔχοι τῆς διακονίας, αὖθις κόρηθρον τὸ κόρηθρον ἢ ὕπερον τὸ ὕπερον ἄλλην ἐπῳδὴν ἐπειπὼν ἐποίει ἄν.

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τοῦτο ἐγὼ πάνυ ἐσπουδακὼς οὐκ εἶχον ὅπως ἐκμάθοιμι παρʼ αὐτοῦ· ἐβάσκαινε γάρ,ἐφθόνει γὰρ αὐτοῦ β. καίτοι πρὸς τὰ ἄλλα προχειρότατος ὤν. μιᾷ δέ ποτε ἡμέρᾳ λαθὼν ἐπήκουσα τῆς ἐπῳδῆς, ἦν δὲ τρισύλλαβος σχεδόν, ἐν σκοτεινῷ ὑποστάς. καὶ ὁ μὲν ᾤχετο εἰς τὴν ἀγορὰν ἐντειλάμενος τῷ ὑπέρῳ ἃ ἔδει ποιεῖν.

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ἐγὼ δὲ εἰς τὴν ὑστεραίαν ἐκείνου τι κατὰ τὴν ἀγορὰν πραγματευομένου λαβὼν τὸ ὕπερον σχηματίσας ὁμοίως, ἐπειπὼν τὰς συλλαβάς, ἐκέλευσα ὑδροφορεῖν. ἐπεὶ δὲ ἐμπλησάμενον τὸν ἀμφορέα ἐκόμισε. πέπαυσο, ἔφην, καὶ μηκέτι ὑδροφόρει, ἀλλʼ ἴσθι αὖθις ὕπερον· τὸ δὲ οὐκέτι μοι πείθεσθαι ἤθελεν, ἀλλʼ ὑδροφόρει ἀεί, ἄχρι δὴ ἐνέπλησεν ἡμῖν ὕδατος τὴν οἰκίαν ἐπαντλοῦν. ἐγὼ δὲ ἀμηχανῶν τῷ πράγματι — ἐδεδίειν γὰρ μὴ ὁ Παγκράτης ἐπανελθὼν ἀγανακτήσῃ, ὅπερ καὶ ἐγένετο — ἀξίνην λαβὼν διακόπτω τὸ ὕπερον εἰς δύο μέρη· τὰ δέ, ἑκάτερον τὸ μέρος, ἀμφορέας λαβόντα ὑδροφόρει καὶ ἀνθʼ ἑνὸς δύο μοι ἐγεγένηντο οἱ διάκονοι. ἐν τούτῳ καὶ ὁ Παγκράτης ἐφίσταται καὶ συνεὶς τὸ γενόμενον ἐκεῖνα μὲν αὖθις ἐποίησε ξύλα, ὥσπερ ἦν πρὸ τῆς ἐπῳδῆς, αὐτὸς δὲ ἀπολιπών με λαθὼν οὐκ ὅποι ἀφανὴς ᾤχετο ἀπιών.

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νῦν οὖν, ἔφη ὁ Δεινόμαχος, οἶσθα κἂν ἐκεῖνο, ἄνθρωπον ποιεῖν ἐκ τοῦ ὑπέρου; νὴ Δίʼ, ἦ δʼ ὅς, ἐξ ἡμισείας γε· οὐκέτι γὰρ εἰς τὸ ἀρχαῖον οἷόν τέ μοι ἀπάγειν. αὐτό, ἢν ἅπαξ γένηται ὑδροφόρος, ἀλλὰ δεήσει ἡμῖν ἐπικλυσθῆναι τὴν οἰκίαν ἐπαντλουμένην.

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ἐγὼ δὲ εἰς τὴν ὑστεραίαν ἐκείνου τι κατὰ τὴν ἀγορὰν πραγματευομένου λαβὼν τὸ ὕπερον σχηματίσας ὁμοίως, ἐπειπὼν τὰς συλλαβάς, ἐκέλευσα ὑδροφορεῖν. ἐπεὶ δὲ ἐμπλησάμενον τὸν ἀμφορέα ἐκόμισε, πέπαυσο, ἔφην, καὶ μηκέτι ὑδροφόρει, ἀλλʼ ἴσθι αὖθις ὕπερον· τὸ δὲ οὐκέτι μοι πείθεσθαι ἤθελεν, ἀλλʼ ὑδροφόρει ἀεί, ἄχρι δὴ ἐνέπλησεν ἡμῖν ὕδατος τὴν οἰκίαν ἐπαντλοῦν. ἐγὼ δὲ ἀμηχανῶν τῷ πράγματι — ἐδεδίειν γὰρ μὴ ὁ Παγκράτης ἐπανελθὼν ἀγανακτήσῃ, ὅπερ καὶ ἐγένετο — ἀξίνην λαβὼν διακόπτω τὸ ὕπερον εἰς δύο μέρη· τὰ δέ, ἑκάτερον τὸ μέρος,ἑκάτερα κατὰ μέρος γ. ἀμφορέας λαβόντα ὑδροφόρει καὶ ἀνθʼ ἑνὸς δύο μοι ἐγεγένηντο οἱ διάκονοι. ἐν τούτῳ καὶ ὁ Παγκράτης ἐφίσταται καὶ συνεὶς τὸ γενόμενον ἐκεῖνα μὲν αὖθις ἐποίησε ξύλα, ὥσπερ ἦν πρὸ τῆς ἐπῳδῆς, αὐτὸς δὲ ἀπολιπών με λαθὼν οὐκ οἶδ’ ὅποι ἀφανὴς ᾤχετο ἀπιών.

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νῦν οὖν, ἔφη ὁ Δεινόμαχος, οἶσθα κἂν ἐκεῖνο, ἄνθρωπον ποιεῖν ἐκ τοῦ ὑπέρου; νὴ Δίʼ, ἦ δʼ ὅς, ἐξ ἡμισείας γε· οὐκέτι γὰρ εἰς τὸ ἀρχαῖον οἷόν τέ μοι ἀπάγειν αὐτό, ἢν ἅπαξ γένηται ὑδροφόρος, ἀλλὰ δεήσει ἡμῖν ἐπικλυσθῆναι τὴν οἰκίαν ἐπαντλουμένην.

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οὐ παύσεσθε, ἦν δʼ ἐγώ, τὰ τοιαῦτα τερατολογοῦντες γέροντες ἄνδρες; εἰ δὲ μή, ἀλλὰ κἂν τούτων γε τῶν μειρακίων ἕνεκα εἰς ἄλλον τινὰ καιρὸν ὑπερβάλλεσθε τὰς παραδόξους ταύτας καὶ φοβερὰς διηγήσεις, μή πως λάθωσιν ἡμῖν ἐμπλησθέντες δειμάτων καὶ ἀλλοκότων μυθολογημάτων. φείδεσθαι οὖν χρὴ αὐτῶν μηδὲ τοιαῦτα ἐθίζειν ἀκούειν, ἃ διὰ παντὸς τοῦ βίου συνόντα ἐνοχλήσει καὶ ψοφοδεεῖς ποιήσει ποικίλης τῆς δεισιδαιμονίας ἐμπιπλάντα,

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οὐ παύσεσθε, ἦν δʼ ἐγώ, τὰ τοιαῦτα τερατολογοῦντες γέροντες ἄνδρες; εἰ δὲ μή, ἀλλὰ κἂν τούτων γε τῶν μειρακίων ἕνεκα εἰς ἄλλον τινὰ καιρὸν ὑπερβάλλεσθε τὰς παραδόξους ταύτας καὶ φοβερὰς διηγήσεις, μή πως λάθωσιν ἡμῖν ἐμπλησθέντες δειμάτων καὶ ἀλλοκότων μυθολογημάτων. φείδεσθαι οὖν χρὴ αὐτῶν μηδὲ τοιαῦτα ἐθίζειν ἀκούειν, ἃ διὰ παντὸς τοῦ βίου συνόντα ἐνοχλήσει καὶ ψοφοδεεῖς ποιήσει ποικίλης τῆς δεισιδαιμονίας ἐμπιπλάντα,

Τυχιάδης -

εὖ γε ὑπέμνησας, ἦ δʼ ὃς ὁ Εὐκράτης, εἰπὼν τὴν δεισιδαιμονίαν. τί γάρ σοι, ὦ Τυχιάδη, περὶ τῶν τοιούτων δοκεῖ, λέγω δὴ χρησμῶν καὶ θεσφάτων καὶ ὅσα θεοφορούμενοί τινες ἀναβοῶσιν ἢ ἐξ ἀδύτων ἀκούεται ἢ παρθένος ἔμμετρα φθεγγομένη προθεσπίζει τὰ μέλλοντα; ἢ δηλαδὴ καὶ τοῖς τοιούτοις ἀπιστήσεις; ἐγὼ δὲ ὅτι μὲν καὶ δακτύλιόν τινα ἱερὸν ἔχω Ἀπόλλωνος τοῦ Πυθίου εἰκόνα ἐκτυποῦντα τὴν σφραγῖδα καὶ οὗτος ὁ Ἀπόλλων φθέγγεται πρὸς ἐμέ, οὐ λέγω, μή σοι ἄπιστα δόξω περὶ ἐμαυτοῦ μεγαλαυχεῖσθαι· ἃ δὲ Ἀμφιλόχου τε ἤκουσα ἐν Μαλλῷ, τοῦ ἥρωος ὕπαρ διαλεχθέντος μοι καὶ συμβουλεύσαντος περὶ τῶν ἐμῶν, καὶ ἃ εἶδον αὐτός, ἐθέλω ὑμῖν εἰπεῖν, εἶτα ἑξῆς ἃ ἐν Περγάμῳ εἶδον καὶ ἃ ἤκουσα ἐν Πατάροις.

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εὖ γε ὑπέμνησας, ἦ δʼ ὃς ὁ Εὐκράτης, εἰπὼν τὴν δεισιδαιμονίαν. τί γάρ σοι, ὦ Τυχιάδη, περὶ τῶν τοιούτων δοκεῖ, λέγω δὴ χρησμῶν καὶ θεσφάτων καὶ ὅσα θεοφορούμενοί τινες ἀναβοῶσιν ἢ ἐξ ἀδύτων ἀκούεται ἢ παρθένος ἔμμετρα φθεγγομένη προθεσπίζει τὰ μέλλοντα; ἢ δηλαδὴ καὶ τοῖς τοιούτοις ἀπιστήσεις; ἐγὼ δὲ ὅτι μὲν καὶ δακτύλιόν τινα ἱερὸν ἔχω Ἀπόλλωνος τοῦ Πυθίου εἰκόνα ἐκτυποῦνταἐκτυποῦντα Fritzsche : ἐκτυποῦσαν γP : ἐκτυπούσης τῆς σφραγίδος Ν Vat.87 τὴν σφραγῖδα καὶ οὗτος ὁ Ἀπόλλων φθέγγεται πρὸς ἐμέ, οὐ λέγω, μή σοι ἄπιστα δόξω περὶ ἐμαυτοῦ μεγαλαυχεῖσθαι· ἃ δὲ ἈμφιλόχουἈμφιλόχου P : ἐν Ἀμφιλόχου γΝ. τε ἤκουσα ἐν Μαλλῷ, τοῦ ἥρωος ὕπαρ διαλεχθέντοςὅπαρ διαλεχθέντος Larcher : ὑπερδιαλεχθέντος MSS. μοι καὶ συμβουλεύσαντος περὶ τῶν ἐμῶν, καὶ ἃ εἶδον αὐτός, ἐθέλω ὑμῖν εἰπεῖν, εἶτα ἑξῆς ἃ ἐν Περγάμῳ εἶδον καὶ ἃ ἤκουσα ἐν Πατάροις.

Ὁπότε γὰρ ἐξ Αἰγύπτου ἐπανῄειν οἴκαδε ἀκούων τὸ ἐν Μαλλῷ τοῦτο μαντεῖον ἐπιφανέστατόν τε καὶ ἀληθέστατον εἶναι καὶ χρᾶν ἐναργῶς πρὸς ἔπος ἀποκρινόμενον οἷς ἂν ἐγγράψας τις εἰς τὸ γραμματεῖον παραδῷ τῷ προφήτῃ, καλῶς ἔχειν ἡγησάμην ἐν παράπλῳ πειραθῆναι τοῦ χρηστηρίου καί τι περὶ τῶν μελλόντων συμβουλεύσασθαι τῷ θεῷ —

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ταῦτα ἔτι τοῦ Εὐκράτους λέγοντος ἰδὼν οἷ τὸ πρᾶγμα προχωρήσειν ἔμελλε καὶ ὡς οὐ μικρᾶς ἐνήρχετο τῆς περὶ τὰ χρηστήρια τραγῳδίας, οὐ δοκιμάσας μόνος ἀντιλέγειν ἅπασιν, ἀπολιπὼν αὐτὸν ἔτι διαπλέοντα ἐξ Αἰγύπτου εἰς τὴν Μαλλὸν — καὶ γὰρ συνίειν ὅτι μοι ἄχθονται παρόντι καθάπερ ἀντισοφιστῇ τῶν ψευσμάτων — ἀλλʼ ἐγὼ ἄπειμι, ἔφην, Λεόντιχον ἀναζητήσων δέομαι γάρ τι αὐτῷ συγγενέσθαι. ὑμεῖς δὲ ἐπείπερ οὐχ; ἱκανὰ ἡγεῖσθε τὰ ἀνθρώπινα εἶναι, καὶ αὐτοὺς ἤδη τοὺς θεοὺς καλεῖτε συνεπιληψομένους ὑμῖν τῶν μυθολογουμένων καὶ ἅμα λέγων ἐξῄειν. οἱ δὲ ἄσμενοι ἐλευθερίας λαβόμενοι εἱστίων, ὡς τὸ εἰκός, αὑτοὺς καὶ ἐνεφοροῦντο τῶν ψευσμάτων.

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τοιαῦτά σοι, ὦ Φιλόκλεις, παρὰ Εὐκράτει ἀκούσας περίειμι νὴ τὸν Δία ὥσπερ οἱ τοῦ γλεύκους πιόντες ἐμπεφυσημένος τὴν γαστέρα ἐμέτου δεόμενος. ἡδέως δʼ ἄν ποθεν ἐπὶ πολλῷ ἐπριάμην ληθεδανόν τι φάρμακον ὧν ἤκουσα, ὡς μή τι κακὸν ἐργάσηταί με ἡ μνήμη αὐτῶν ἐνοικουροῦσα· τέρατα γοῦν καὶ δαίμονας καὶ Ἑκάτας ὁρᾶν μοι δοκῶ.

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ταῦτα ἔτι τοῦ Εὐκράτους λέγοντος ἰδὼν οἷ τὸ πρᾶγμα προχωρήσειν ἔμελλε καὶ ὡς οὐ μικρᾶς ἐνήρχετο τῆς περὶ τὰ χρηστήρια τραγῳδίας, οὐ δοκιμάσαςοὐ δοκεῖν οἰηθεὶς δεῖν β. μόνος ἀντιλέγειν ἅπασιν, ἀπολιπὼν αὐτὸν ἔτι διαπλέοντα ἐξ Αἰγύπτου εἰς τὴν Μαλλόν — καὶ γὰρ συνίειν ὅτι μοι ἄχθονται παρόντι καθάπερ ἀντισοφιστῇ τῶν ψευσμάτων — ἀλλʼ ἐγὼ ἄπειμι, ἔφην, Λεόντιχον ἀναζητήσων· δέομαι γάρ τι αὐτῷ συγγενέσθαι. ὑμεῖς δὲ ἐπείπερ οὐχ ἱκανὰ ἡγεῖσθε τὰ ἀνθρώπινα εἶναι, καὶ αὐτοὺς ἤδη τοὺς θεοὺς καλεῖτε συνεπιληψομένους ὑμῖν τῶν μυθολογουμένων καὶ ἅμα λέγων ἐξῄειν. οἱ δὲ ἄσμενοι ἐλευθερίας λαβόμενοι εἱστίων, ὡς τὸ εἰκός, αὑτοὺς καὶ ἐνεφοροῦντο τῶν ψευσμάτων.

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τοιαῦτά σοι, ὦ Φιλόκλεις, παρὰ Εὐκράτει ἀκούσας περίειμιἥκω β. νὴ τὸν Δία ὥσπερ οἱ τοῦ γλεύκους πιόντες ἐμπεφυσημένος τὴν γαστέρα ἐμέτου δεόμενος. ἡδέως δʼ ἄν ποθεν ἐπὶ πολλῷ ἐπριάμην ληθεδανόν τι φάρμακον ὧν ἤκουσα, ὡς μή τι κακὸν ἐργάσηταί με ἡ μνήμη αὐτῶν ἐνοικουροῦσα· τέρατα γοῦν καὶ δαίμονας καὶ Ἑκάτας ὁρᾶν μοι δοκῶ.

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καὶ αὐτός, ὦ Τυχιάδη, τοιοῦτόν τι ἀπέλαυσα τῆς διηγήσεως. φασὶ γέ τοι μὴ μόνον λυττᾶν καὶ τὸ ὕδωρ φοβεῖσθαι ὁπόσους ἂν οἱ λυττῶντες κύνες δάκωσιν, ἀλλὰ κἄν τινα ὁ δηχθεὶς ἄνθρωπος δάκῃ, ἴσα τῷ κυνὶ δύναται τὸ δῆγμα, καὶ τὰ αὐτὰ κἀκεῖνος φοβεῖται. καὶ σὺ τοίνυν ἔοικας αὐτὸς ἐν Εὐκράτους δηχθεὶς ὑπὸ πολλῶν ψευσμάτων μεταδεδωκέναι κἀμοὶ τοῦ δήγματος· οὕτω δαιμόνων μοι τὴν ψυχὴν ἐνέπλησας.

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καὶ αὐτός, ὦ Τυχιάδη, τοιοῦτόν τι ἀπέλαυσα τῆς διηγήσεως. φασί γέ τοι μὴ μόνον λυττᾶν καὶ τὸ ὕδωρ φοβεῖσθαι ὁπόσους ἂν οἱ λυττῶντες κύνες δάκωσιν, ἀλλὰ κἄν τινα ὁ δηχθεὶς ἄνθρωπος δάκῃ, ἴσα τῷ κυνὶ δύναται τὸ δῆγμα, καὶ τὰ αὐτὰ κἀκεῖνος φοβεῖται. καὶ σὺ τοίνυν ἔοικας αὐτὸς ἐν Εὐκράτους δηχθεὶς ὑπὸ πολλῶν ψευσμάτων μεταδεδωκέναι κἀμοὶ τοῦ δήγματος· οὕτω δαιμόνων μοι τὴν ψυχὴν ἐνέπλησας.

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ἀλλὰ θαρρῶμεν, ὦ φιλότης, μέγα τῶν τοιούτων ἀλεξιφάρμακον ἔχοντες τὴν ἀλήθειαν καὶ τὸν ἐπὶ πᾶσι λόγον ὀρθόν, ᾧ χρωμένους ἡμᾶς μηδὲν μὴ ταράξῃ τῶν κενῶν καὶ ματαίων τούτων ψευσμάτων.

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ἀλλὰ θαρρῶμεν, ὦ φιλότης, μέγα τῶν τοιούτων ἀλεξιφάρμακον ἔχοντες τὴν ἀλήθειαν καὶ τὸν ἐπὶ πᾶσι λόγον ὀρθόν, ᾧ χρωμένους ἡμᾶς μηδὲν μὴ ταράξῃ τῶν κενῶν καὶ ματαίων τούτων ψευσμάτων.φασμάτων β.
diff --git a/data/tlg0062/tlg032/__cts__.xml b/data/tlg0062/tlg032/__cts__.xml index 26a0d7465..3234bf737 100644 --- a/data/tlg0062/tlg032/__cts__.xml +++ b/data/tlg0062/tlg032/__cts__.xml @@ -1,11 +1,17 @@ - + Dearum judicium - - + + Θεῶν Κρίσις Lucian, Vol. 3. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1921. - - \ No newline at end of file + + + The Judgement of the Goddesses + Lucian, Vol. 3. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1921. + + + + diff --git a/data/tlg0062/tlg032/tlg0062.tlg032.perseus-eng1.xml b/data/tlg0062/tlg032/tlg0062.tlg032.perseus-eng1.xml new file mode 100644 index 000000000..f872f9124 --- /dev/null +++ b/data/tlg0062/tlg032/tlg0062.tlg032.perseus-eng1.xml @@ -0,0 +1,617 @@ + + + + + + +The Judgement of the Goddesses +Lucian of Samosata +Austin Morris Harmon, 1878-1950 +National Endowment for the Humanities +Gregory Crane + +Gregory Crane +OCRd, tagged and added initial corrections to the text + + + +Perseus Digital Library +tlg0062.tlg001.1st1K-eng1.xml + +Available under a Creative Commons Attribution-ShareAlike4.0 International License + +2023 +Trustees of Tufts University +United States + + + + + +Lucian + + +Austin Morris Harmon + + +Lucian of Samosata + +Trustees of Tufts University +Cambridge, MA +1921 + +3 + +The Hathi Trust + + + + + +

Text encoded in accordance with the latest EpiDoc standards

+ + +

This pointer pattern extracts section.

+ + + + + +Greek +Latin + + + + + + + + +
+ +The Judgement of the Goddesses

The judgement of Paris, reviewed by Lucian. +Since the first edition, it has always been printed as the +twentieth of the Dialogues of the Gods, but in all the MSS. +it is a separate piece and has a separate caption of its own, +whereas in the Dialogues of the Gods the individual dialogues +are headed merely by the names of their interlocutors. +Then too it is longer than any of these, and although substantially of the same cloth, more markedly satirical than +most of them.

+

In connection with Lucian’s dialogue, it is well worth one’s +while to read Apuleius’ detailed description of a pantomime +on the same subject (Metamorphoses10, 232). The strong +contrast between the two treatments shows how little Lucian +was influenced by the contemporary theatre.

 +

+ +Hermes, take this apple; go to Phrygia, to Priam’s +son, the herdsman—he is grazing his flock in the +foothills of Ida, on Gargaron—and say to him: +“Paris, as you are handsome yourself, and also well +schooled in all that concerns love, Zeus bids you be +judge for the goddesses, to decide which of them is +the most beautiful. As the prize for the contest, let +the victor take the apple.” (To the Gopprsses) You +yourselves must now go and appear before your judge. +I refuse to be umpire because I love you all alike and +if it were possible, should be glad to see you all +victorious. Moreover, it is sure that if I gave the +guerdon of beauty to one, I should inevitably get into +the bad graces of the majority. For those reasons I +4am not a proper judge for you, but the young +Phrygian to whom you are going is of royal blood +and near of kin to our Ganymede; besides, he is +ingenuous and unsophisticated, and one cannot consider him unworthy of a spectacle such as this. + +

+ +

+ +For my part, Zeus, even if you should appoint +Momus himself to be our judge, I would go and face +the inspection confidently, for what could he carp at +inme? The others, too, ought to be satisfied with +the man. + + + + +We are not afraid either, Aphrodite, not even if +the arbitration is turned over to your own Ares. We +accept this Paris, whoever he may be. +

+

+Is that your view too, daughter ? What do you +say? You turn away and blush? Of course, it is the +way of a maid like you to be bashful in such matters, +but you nod assent anyhow. Go, then, and do not +get angry at your judge, those of you who are +defeated, and do not inflict any harm on the lad. It +is not possible for all of you to be equally beautiful. + +

+ +

+ +Let us make straight for Phrygia; I will lead the +way, and you follow me without delaying. Be of +good courage; I know Paris. He is young and +handsome and in every way susceptible to love ; just +the sort to decide such questions. He would not +judge amiss, not he. +

+

+What you say is all to the good and in my favour, +that our judge is just. Is he unmarried, or does +some woman live with him? +

+

+Not quite unmarried, Aphrodite. +

+

+What do you mean by that? +

+

+Apparently someone is living with him, a woman +from Mount Ida, well enough, but countrified and +terribly unsophisticated ; however, he does not seem . +to think much of her.

The reference is to Oenone.

But why do you ask? + + + + + +It was just a casual question. +

+ +

+ +I say, you are betraying your trust in talking to +her privately all this while. +

+

+It was nothing alarming, Athena, or against you +and Hera; she asked me whether Paris is unmarried. ATHENA +Why was she inquisitive about that? +

+

+I don’t know; she says, however, that she asked +because it came into her head casually, and not +because she had anything definite in view. +

+

+Well, what about it? Is he unmarried ? +

+

+Apparently not. +

+

+Tell me, does he covet success in war and is he +fond of glory, or nothing but a herdsman ?. +

+

+I can’t say for certain, but it is fair to suppose +that, being young, he yearns to acquire all that too, +and would like to be first in war. +

+

+You see, I am not making any complaint or +reproaching you with talking confidentially to her ; +that is the way of fault-finders, not of Aphrodite ! + + + + +She herself asked me _ractically the same +questions ; so do not be ill-tempered or think you +are getting the worst of it if I answered her as I did +you, in a straightforward way. + +

+ +

+ +But in the course of +our conversation we have already left the stars far +behind as we pressed on, and we are almost over +Phrygia. Indeed I can see Ida and the whole of +Gargaron plainly, and unless I am mistaken, even +Paris himself, your judge. +

+

+Where is he? I do not see him. +

+

+Look in this direction, Hera, to the left; not near +the mountain-top, but on the side, where the cavern is, near which you see the herd. +

+

+But I do not see the herd. +

+

+What? Don’t you see tiny cattle over here in the +direction of my finger, coming out from among the +rocks, and someone running down from the cliff, +holding a crook and trying to prevent the herd from +scattering out ahead of him? +

+

+I see now—if that is really he. +

+

+Yes, itis he. As we are near now, let us alight +upon the earth and walk, if it is your pleasure, so +that we may not alarm him by flying suddenly down +from above. + + + + +You are right: let us do so... Now that we +have descended, it is in order, Aphrodite, for you to +go in front and lead the way for us. You are probably +acquainted with the countryside, since by common +report you often came down to visit Anchises. +

+

+These jokes do not vex me greatly, Hera. +

+ +

+ +No matter: I will lead you, for I myself spent +some time on Ida when Zeus was in love with his +Phrygian lad, and I often came here when he sent +me down to watch the boy. Indeed, when he was +in the eagle, I flew beside him and helped him to lift +the pretty fellow, and if my memory serves me, it — +was from this rock just here that Zeus caught him +up. You see, he chanced to be piping to his flock +then, and Zeus, flying down behind him, grasped +him very delicately in his talons, held in his beak +the pointed cap which was on the boy’s head, and +bore him on high, terrified and staring at him with +his head turned backwards. So then I took the +syrinx, for he had let it fall in his fright—but here +is your umpire close by, so let us speak to him. + +

+ +

+ Good +day, herdsman. +

+

+Good day to you also, young man. But who are +you, to have come here to see me, and who are these +women whom you have with you? They are not of a +sort to roam the mountains, being so beautiful. + + + + + +They are not women; it is Hera and Athena and +Aphrodite whom you see, Paris, and I am Hermes, +sent by Zeus—but why do you tremble and turn +pale? Don't be afraid; it is nothing terrible. He +bids you be judge of thelr beauty, saying that as you +are handsome yourself and also well schooled in all +that concerns love, he turns over the decision to you. +You will find out the prize for the contest if you +read the writing on the apple. +

+

+Come, let me see what it says; “The fairest +may have me.”—How could I, Lord Hermes, a mere +mortal and a countryman, be judge of an extraordinary spectacle, too sublime for a herdsman? To +decide such matters better befits dainty, city-bred +folk. As for me, I could perhaps pass judgement as +an expert between two she-goats, as to which is the +more beautiful, or between two heifers; + +

+ +

+ + but these +goddesses are all equally beautiful and I do not know +~ how a man could withdraw his eyes from one and +transfer them to another. They are not inclined to +come away readily, but wherever one directs them +first, they take firm hold and commend what is before +them; and if they pass over to something else, they +see that this too is beautiful and linger upon it, +mastered by what is near. In short, their beauty +encompasses and completely enthralls me, and I am +distressed that I cannot see with my whole body +as Argus did. I think I should pass a becoming +judgement if I should give the apple to them all.— +Another thing: one of them is Zeus’ sister and wife, + + + +and the other two are his daughters! How, then, +could the decision help being hazardous from that +point of view also? +

+

+I do not know; but it is impossible to escape +carrying out what Zeus has commanded. + +

+ +

+ +Do me this one favour, Hermes: persuade them +not to be angry with me, the two that are defeated, +but to think that only my sight is at fault. +

+

+They say they will do so, and now it is high time +for you to get your judging done. +

+

+I shall try; what else can one do? But first I +want to know whether it will satisfy the requirements +to look them over just as they are, or must I have +them undress for a thorough examination ? +

+

+That is your affair, as you are the judge. Give +your orders as you will. +

+

+As I will? I want to see them naked. +

+

+Undress, goddesses. Make your inspection, Paris. +I have turned my back. + +

+ +

+ +Very well, Paris. I shall undress first, so that you +may discover that I am not just “white-armed” + + + +and vain of “ox-eyes,” but that I am equally and +uniformly beautiful all over.

Aphrodite, vexed at Hera for twitting her about Anchises, makes fun of her by implying that she has no other beauties than those habitually commended in her by Homer.

+ +Do not let her undress, Paris, until she puts aside +her girdle, for she is an enchantress; otherwise +she may bewitch you with it.

See Iliad 14, 214 ff.

And indeed she ought +not to appear before you made up to that extent and +bedaubed with all those colours, as if she were a +courtesan in earnest: she ought to show her beauty +unadorned. +

+

+They are right about the girdle, so lay it aside. +

+

+Then why do not you take off your helmet, Athena, +and show your head bare, instead of tossing your +plumes at the judge and frightening him? Are you +afraid that you may be criticized for the green glare +of your eyes if it is seen without trappings that inspire +terror ?

The word with which Homer describes the eyes of Athena had an uncomplimentary sense in Lucian’s time. “Don’t let it trouble you that her eyes are very green (πανύ γλαυκούς), or that they squint and look at each other!” says a girl to her lover about a rival (Dial. Mer. 2,1). And Hephaestus finds Athena very beautiful, but must except her eyes: “To be sure, she has green eyes, but the helmet makes even that a mark of beauty” (Dial. Deor, 13 (vulg. 8)). So caesius in Latin ; cf. Lucretius 4, 1161.

+ +There is the helmet for.you: I have taken it off. +

+

+There is the girdle for you. + + + + + + + +Come, let us undress. +

+ +

+ +O Zeus, god of miracles! What a spectacle! What +beauty! What rapture! How fair the maiden is! +How royal and majestic and truly worthy of Zeus is +the matron’s splendour! How sweet and delicious +is the other’s gaze, and how seductively she smiled! +But I have more than enough of bliss already ; and if +you please, I should like to examine each of you +separately, for at present I am all at sea and do not +know what to look at; my eyes are ravished in every +direction. +

+

+Let us do that. +

+

+Then you two go away, and you, Hera, stay here. +

+

+Very well, and when you have examined me +thoroughly, you must further consider whether the +rewards of a vote in my favour are also beautiful in +your eyes. If you judge me to be beautiful, Paris, +you shall be lord of all Asia. +

+

+My decisions are not to be influenced by rewards. + +

+ +

+ +But go; I shall do whatever seems best. Come, +Athena. +

+

+I am at your side, and if you judge me beautiful, +Paris, you shall never leave the-field of battle + + + +defeated, but always victorious, for I shall make you +a warrior and a conqueror. +

+

+I have no use, Athena, for war and battle. As you +see, peace reigns at present over Phrygia and Lydia, +and my father’s realm is free from wars. But have +no fear ; you shall not be treated unfairly, even if my +judgement is not to be influenced by gifts. Dress +yourself now, and put on your helmet, for I have seen +enough. It is time for Aphrodite to appear. + +

+ +

+ +Here I am close by; examine me thoroughly, part +by part, slighting none, but lingering upon each. +And if you will be so good, my handsome lad, let me +tell you this. I have long seen that you are young +and more handsome than perhaps anyone else whom +Phrygia nurtures. While I congratulate you upon +your beauty, I find’ fault with you because, instead +of abandoning these crags and cliffs and living in +town, you are letting your beauty go to waste in +the solitude. What joy can you get of the mountains? What good can your beauty do the kine? +Moreover, you ought to have married by this time— +not a country girl, however, a peasant, like the +women about Ida, but someone from Greece, either +from Argos or Corinth or a Spartan like Helen, who +is young and beautiful and not a bit inferior to me, +and above all, susceptible to love. If she but saw +you, I know very well that, abandoning everything +and surrendering without conditions, she would +follow you and make her home with you. No doubt +you yourself have heard something of her. + + + + + +Nothing, Aphrodite, but I should be glad to hear +you tell all about her now. + +

+ +

+ +In the first place, she is the daughter of that +lovely Leda to whom Zeus flew down in the form of +a swan. +

+

+What is her appearance ? +

+

+She is white, as is natural in the daughter of a +swan, and delicate, since she was nurtured in an eggshell, much given to exercise and athletics, and so +very much sought for that a war actually broke out +over her because Theseus carried her off while she was +still a young girl. Moreover, when she came to +maturity, all the noblest of the Achaeans assembled +to woo her, and Menelaus, of the line of Pelops, was +given the preferenee. If you like, I will arrange the +marriage for you. +

+

+What do you mean? With a married woman? +

+

+You are young and countrified, but I know how +such things are to be managed. +

+

+How? I too want to know. + +

+ +

+ +You will go abroad on the pretext of seeing +Greece, and when you come to Sparta, Helen will +see you. From that time on it will be my look-out +that she falls in love with you and follows you. + + + + +That is just the thing that seems downright +incredible to me, that she should be willing to +abandon her husband and sail away with a foreigner +and a stranger. +

+

+Be easy on that score; I have two beautiful pages, +Desire and Love; these I shall give you to be your +guides on the journey. Love will enter wholly into +her heart and compel the woman to love you, while +Desire will encompass you and make you what he is +himself, desirable and charming. I myself shall be +there too, and I shall ask the Graces to go with me; +and in this way, by united effort, we shall prevail +upon her. +

+

+How this affair will turn out is uncertain, +Aphrodite; but, anyhow, I am in love with Helen +already ; somehow or other I think I see her; I am +sailing direct to Greece, visiting Sparta, coming back +again with the woman—and it irks me not to be +doing all this now! + +

+ +

+ +Do not fall in love, Paris, until you have requited +me, your match-maker and maid of honour, with the +decision. It would be only fitting that when I am +there with you, I too should be triumphant, and that +we should celebrate at the same time your marriage +and my victory. It is in your power to buy everything—her love, her beauty, and her hand—at the +price of this apple. +

+

+I am afraid you may dismiss me from your mind +after the decision. + + + + +Do you want me to take an oath? +

+

+Not at all; but promise once again. +

+

+I do promise that I will give you Helen to wife, +and that she shall follow you and come to your © +people in Troy ; and I myself will be there and help +in arranging it all. +

+

+And shall you bring Love and Desire and the +Graces ? +

+

+Have no fear; I shall take with me Longing and +Wedlock as well. +

+

+Then on these conditions I award you the apple: +take it on these conditions. + + + + +

+ + diff --git a/data/tlg0062/tlg032/tlg0062.tlg032.perseus-grc2.xml b/data/tlg0062/tlg032/tlg0062.tlg032.perseus-grc2.xml index 6fcca12f8..fb8b96402 100644 --- a/data/tlg0062/tlg032/tlg0062.tlg032.perseus-grc2.xml +++ b/data/tlg0062/tlg032/tlg0062.tlg032.perseus-grc2.xml @@ -7,17 +7,19 @@ Θεῶν Κρίσις Lucian -A. M. Harmon +Austin Morris Harmon, 1878-1950 Perseus Project, Tufts University Gregory Crane Prepared under the supervision of Bridget Almas Lisa Cerrato +Gregory Crane Rashmi Singhal The National Endowment for the Humanities +Harvard Library Arcadia Fund Google Digital Humanities Awards Program @@ -31,14 +33,14 @@ Available under a Creative Commons Attribution-ShareAlike 4.0 International License - + Lucian Lucian - A. M. Harmon + Austin Morris Harmon, 1878-1950 London William Heinemann Ltd. @@ -53,25 +55,25 @@ - +

optical character recognition

 - +

This pointer pattern extracts section.

 - + - + Greek @@ -81,7 +83,7 @@ EpiDoc and CTS conversion and other cleanup - +
@@ -89,13 +91,13 @@
Ζεύς -

Ἑρμῆ, λαβὼν τουτὶ τὸ μῆλον ἄπιθι εἰς τὴν Φρυγίαν παρὰ τὸν Πριάμου παῖδα τὸν βουκόλον — νέμει δὲ τῆς Ἴδης ἐν τῷ Γαργάρῳ — καὶ λέγε πρὸς αὐτόν, ὅτι σέ, ὦ Πάρι, κελεύει ὁ Ζεύς, ἐπειδὴ καλός τε αὐτὸς εἶ καὶ σοφὸς τὰ ἐρωτικά, δικάσαι ταῖς θεαῖς, ἥτις αὐτῶν ἡ καλλίστη ἐστὶν τοῦ δὲ ἀγῶνος τὸ ἆθλον ἡ νικῶσα λαβέτω τὸ μῆλον. ὥρα δὲ ἤδη καὶ ὑμῖν αὐταῖς ἀπιέναι παρὰ τὸν δικαστὴν ἐγὼ γὰρ ἀπωθοῦμαι τὴν δίαιταν ἐπʼ ἴσης τε ὑμᾶς ἀγαπῶν, καὶ εἴ γε οἷὸν τε ἦν, ἡδέως ἂν ἁπάσας νενικηκυίας ἰδών. ἄλλως τε καὶ ἀνάγκη, μιᾷ τὸ καλλιστεῖον ἀποδόντα πάντως ἀπεχθάνεσθαι ταῖς πλείοσιν. διὰ ταῦτα αὐτὸς μὲν οὐκ ἐπιτήδειος ὑμῖν δικαστής, ὁ δὲ νεανίας οὗτος ὁ Φρὺξ ἐφʼ ὃν ἄπιτε βασιλικὸς μέν ἐστι καὶ Γανυμήδους τουτουὶ συγγενής, τὰ ἄλλα δὲ ἀφελὴς καὶ ὄρειος, κοὐκ ἄν τις αὐτὸν ἀπαξιώσειε τοιαύτης θέας.

+

Ἑρμῆ, λαβὼν τουτὶ τὸ μῆλον ἄπιθι εἰς τὴν Φρυγίαν παρὰ τὸν Πριάμου παῖδα τὸν βουκόλον — νέμει δὲ τῆς Ἴδης ἐν τῷ Γαργάρῳ — καὶ λέγε πρὸς αὐτόν, ὅτι σέ, ὦ Πάρι, κελεύει ὁ Ζεύς, ἐπειδὴ καλός τε αὐτὸς εἶ καὶ σοφὸς τὰ ἐρωτικά, δικάσαι ταῖς θεαῖς, ἥτις αὐτῶν ἡ καλλίστη ἐστίν· τοῦ δὲ ἀγῶνος τὸ ἆθλον ἡ νικῶσα λαβέτω τὸ μῆλον. ὥρα δὲ ἤδη καὶ ὑμῖν αὐταῖς ἀπιέναι παρὰ τὸν δικαστήν· ἐγὼ γὰρ ἀπωθοῦμαι τὴν δίαιταν ἐπʼ ἴσης τε ὑμᾶς ἀγαπῶν, καὶ εἴ γε οἷόν τε ἦν, ἡδέως ἂν ἁπάσας νενικηκυίας ἰδών. ἄλλως τε καὶ ἀνάγκη, μιᾷ τὸ καλλιστεῖον ἀποδόντα πάντως ἀπεχθάνεσθαι ταῖς πλείοσιν. διὰ ταῦτα αὐτὸς μὲναὐτὸς μὲν Fritzsche: μὲν αὐτὸς γβ. οὐκ ἐπιτήδειος ὑμῖν δικαστής, ὁ δὲ νεανίας οὗτος ὁ Φρὺξ ἐφʼ ὃν ἄπιτε βασιλικὸς μέν ἐστι καὶ Γανυμήδους τουτουὶ συγγενής, τὰ ἄλλα δὲ ἀφελὴς καὶ ὄρειος, κοὐκ ἄν τις αὐτὸν ἀπαξιώσειε τοιαύτης θέας.

Ἀφροδίτη -

ἐγὼ μέν, ὦ Ζεῦ, εἰ καὶ τὸν Μῶμον αὐτὸν ἐπιστήσειας ἡμῖν δικαστήν, θαρροῦσα βαδιοῦμαι πρὸς τὴν ἐπίδειξιν τί γὰρ ἂν καὶ μωμήσαιτό μου; χρὴ δὲ καὶ ταύταις ἀρέσκειν τὸν ἄνθρωπον. ἐρασθῇς — ενδ.

+

ἐγὼ μέν, ὦ Ζεῦ, εἰ καὶ τὸν Μῶμον αὐτὸν ἐπιστήσειας ἡμῖν δικαστήν, θαρροῦσα βαδιοῦμαι πρὸς τὴν ἐπίδειξιν· τί γὰρ ἂν καὶ μωμήσαιτό μου; χρὴ δὲ καὶ ταύταις ἀρέσκειν τὸν ἄνθρωπον.

Ἥρα @@ -103,7 +105,7 @@ Ζεύς -

ἦ καὶ σοὶ ταῦτα, ὦ θύγατερ, συνδοκεῖ; τί φής; ἀποστρέφῃ καὶ ἐρυθριᾷς; ἔστι μὲν ἴδιον τὸ αἰδεῖσθαι τὰ τοιαῦτα ὑμῶν τῶν παρθένων ἐπινεύεις δʼ ὅμως. ἄπιτε οὖν καὶ μὴ χαλεπήνητε τῷ δικαστῇ αἱ νενικημέναι μηδὲ κακὸν ἐντρίψησθε τῷ νεανίσκῳ· οὐ γὰρ οἷόν τε ἐπʼ ἴσης πάσας εἶναι καλάς.

+

ἦ καὶ σοὶ ταῦτα, ὦ θύγατερ, συνδοκεῖ; τί φής; ἀποστρέφῃ καὶ ἐρυθριᾷς; ἔστι μὲν ἴδιον τὸ αἰδεῖσθαι τὰ τοιαῦτα ὑμῶν τῶν παρθένων· ἐπινεύεις δʼ ὅμως. ἄπιτε οὖν καὶ μὴ χαλεπήνητε τῷ δικαστῇ αἱ νενικημέναι μηδὲ κακὸν ἐντρίψησθε τῷ νεανίσκῳ· οὐ γὰρ οἷόν τε ἐπʼ ἴσης πάσας εἶναι καλάς.

@@ -139,7 +141,7 @@ Ἑρμῆς -

οὐδέν , ὦ Ἀθηνᾶ, δεινὸν οὐδὲ καθʼ ὑμῶν, ἀλλʼ ἤρετό με εἰ ἄγαμος ὁ Πάρις ἐστίν.

+

οὐδέν, ὦ Ἀθηνᾶ, δεινὸν οὐδὲ καθʼ ὑμῶν, ἀλλʼ ἤρετό με εἰ ἄγαμος ὁ Πάρις ἐστίν.

Ἀθήνα @@ -167,7 +169,7 @@ Ἀφροδίτη -

ὁρᾷς, οὐδὲν ἐγὼ μέμφομαι οὐδὲ ἐγκαλῶ σοι τὸ πρὸς ταύτην ἰδίᾳ λαλεῖν μεμψιμοίρων γὰρ καὶ οὐκ Ἀφροδίτης τὰ τοιαῦτα.

+

ὁρᾷς, οὐδὲν ἐγὼ μέμφομαι οὐδὲ ἐγκαλῶ σοι τὸ πρὸς ταύτην ἰδίᾳ λαλεῖν· μεμψιμοίρων γὰρ καὶ οὐκ Ἀφροδίτης τὰ τοιαῦτα.

Ἑρμῆς @@ -176,7 +178,7 @@
Ἑρμῆς -

ἀλλὰ μεταξὺ λόγων ἤδη πολὺ προϊόντες ἀπεσπάσαμεν τῶν ἀστέρων καὶ σχεδόν γε κατὰ τὴν Φρυγίαν ἐσμέν.. ἐγὼ δὲ καὶ τὴν Ἴδην ὁρῶ καὶ τὸ Γάργαρον ὅλον ἀκριβῶς, εἰ δὲ μὴ ἐξαπατῶμαι, καὶ αὐτὸν ὑμῶν τὸν δικαστὴν τὸν Πάριν.

+

ἀλλὰ μεταξὺ λόγων ἤδη πολὺ προϊόντες ἀπεσπάσαμεν τῶν ἀστέρων καὶ σχεδόν γε κατὰ τὴν Φρυγίαν ἐσμέν. ἐγὼ δὲ καὶ τὴν Ἴδην ὁρῶ καὶ τὸ Γάργαρον ὅλον ἀκριβῶς, εἰ δὲ μὴ ἐξαπατῶμαι, καὶ αὐτὸν ὑμῶν τὸν δικαστὴν τὸν Πάριν.

Ἥρα @@ -192,7 +194,7 @@ Ἑρμῆς -

πῶς φής; οὐχ ὁρᾷς βοίδια κατὰ τὸν ἐμὸν οὑτωσὶ δάκτυλον ἐκ μέσων τῶν πετρῶν προερχόμενα καί τινα ἐκ τοῦ σκοπέλου καταθέοντα καλαύροπα ἔχοντα καὶ ἀνείργοντα, μὴ πρόσω διασκίδνασθαι τὴν ἀγέλην;

+

πῶς φής; οὐχ ὁρᾷς βοίδια κατὰ τὸν ἐμὸν οὑτωσὶ δάκτυλον ἐκ μέσων τῶν πετρῶν προερχόμενα καί τινα ἐκ τοῦ σκοπέλου καταθέοντα καλαύροπα ἔχοντα καὶ ἀνείργοντα μὴ πρόσω διασκίδνασθαι τὴν ἀγέλην;

Ἥρα @@ -223,15 +225,15 @@ Πάρις -

νὴ καὶ σύ γε, ὦ νεανίσκε. τίς δʼ ὢν δεῦρο ἀφῖξαι πρὸς ἡμᾶς; ἢ τίνας ταύτας ἄγεις τὰς γυναῖκας; οὐ γὰρ ἐπιτήδειαι ὀρεοπολεῖν, οὕτως γε οὖσαι καλαί.

+

νὴ καὶ σύ γε, ὦ νεανίσκε. τίς δὲ ὢν δεῦρο ἀφῖξαι πρὸς ἡμᾶς; ἢ τίνας ταύτας ἄγεις τὰς γυναῖκας; οὐ γὰρ ἐπιτήδειαι ὀρεοπολεῖν, οὕτως γε οὖσαι καλαί.

Ἑρμῆς -

ἀλλʼ οὐ γυναῖκὲς εἰσιν,Ἥραν δέ, ὦ Πάρι, καὶ Ἀθηνᾶν καὶ Ἀφροδίτην ὁρᾷς· κἀμὲ τὸν Ἑρμῆν ἀπέστειλεν ὁ Ζεὺς — ἀλλὰ τί τρέμεις καὶ ὠχριᾷς; μὴ δέδιθι· χαλεπὸν γὰρ οὐδέν. κελεύει δέ σε δικαστὴν γενέσθαι τοῦ κάλλους αὐτῶν ἐπεὶ γάρ, φησί, καλός τε αὐτὸς εἶ καὶ σοφὸς τὰ ἐρωτικά, σοὶ τὴν γνῶσιν ἐπιτρέπω. τοῦ δὲ ἀγῶνος τὸ ἆθλον εἴσῃ ἀναγνοὺς τὸ μῆλον.

+

ἀλλʼ οὐ γυναῖκές εἰσιν, Ἥραν δέ, ὦ Πάρι, καὶ Ἀθηνᾶν καὶ Ἀφροδίτην ὁρᾷς· κἀμὲ τὸν Ἑρμῆν ἀπέστειλεν ὁ Ζεύς — ἀλλὰ τί τρέμεις καὶ ὠχριᾷς; μὴ δέδιθι· χαλεπὸν γὰρ οὐδέν. κελεύει δέ σε δικαστὴν γενέσθαι τοῦ κάλλους αὐτῶν· ἐπεὶ γάρ, φησί, καλός τε αὐτὸς εἶ καὶ σοφὸς τὰ ἐρωτικά, σοὶ τὴν γνῶσιν ἐπιτρέπω. τοῦ δὲ ἀγῶνος τὸ ἆθλον εἴσῃ ἀναγνοὺς τὸ μῆλον.

Πάρις -

φέρʼ ἴδω τί καὶ βούλεται. ἡ καλή, φησίν, λαβέτω. πῶς ἂν οὖν, ὦ δέσποτα Ἑρμῆ, δυνηθείην ἐγὼ θνητὸς αὐτὸς καὶ ἀγροῖκος ὢν δικαστὴς γενέσθαι παραδόξου θέας καὶ μείζονος ἢ κατὰ βουκόλον; τὰ γὰρ τοιαῦτα κρίνειν τῶν ἁβρῶν μᾶλλον καὶ ἀστικῶν τὸ δὲ ἐμόν, αἶγα μὲν αἰγὸς ὁποτέρα ἡ καλλίων καὶ δάμαλιν ἄλλης δαμάλεως, τάχʼ ἂν δικάσαιμι κατὰ τὴν τέχνην·

+

φέρʼ ἴδω τί καὶ βούλεται. ἡ καλή, φησίν, λαβέτω. πῶς ἂν οὖν, ὦ δέσποτα Ἑρμῆ, δυνηθείην ἐγὼ θνητὸς αὐτὸς καὶ ἀγροῖκος ὢν δικαστὴς γενέσθαι παραδόξου θέας καὶ μείζονος ἢ κατὰ βουκόλον; τὰ γὰρ τοιαῦτα κρίνειν τῶν ἁβρῶν μᾶλλον καὶ ἀστικῶν· τὸ δὲ ἐμόν, αἶγα μὲν αἰγὸς ὁποτέρα ἡἡ Fritzsche: ἦι γβ. καλλίων καὶ δάμαλιν ἄλλης δαμάλεως, τάχʼ ἂν δικάσαιμι κατὰ τὴν τέχνην·

@@ -240,7 +242,7 @@ Ἑρμῆς -

οὐκ οἶδα· πλὴν οὐχ; οἷόν τε ἀναδῦναι πρὸς τοῦ Διὸς κεκελευσμένον.

+

οὐκ οἶδα· πλὴν οὐχ οἷόν τε ἀναδῦναι πρὸς τοῦ Διὸς κεκελευσμένον.

@@ -271,12 +273,12 @@
-Ἀφροδίτη -

καλῶς, ὦ Πάρι· καὶ πρώτη γε ἀποδύσομαι, ὅπως μάθῃς ὅτι μὴ μόνας ἔχω τὰς ὠλένας λευκὰς μηδὲ τῷ βοῶπις εἶναι μέγα φρονῶ, ἐπʼ ἴσης δέ εἰμι πᾶσα καὶ ὁμοίως καλή.

+ἈφροδίτηΑΦΡΟΔΙΤΗ vulg.: HPΑ MSS. editors since Jacobitz. +

καλῶς, ὦ Πάρι· καὶ πρώτη γε ἀποδύσομαι, ὅπως μάθῃς ὅτι μὴ μόνας ἔχω τὰς ὠλένας λευκὰς μηδὲ τῷ βοῶπις εἶναι μέγα φρονῶ, ἐπʼ ἴσης δέ εἰμι πᾶσα καὶ ὁμοίωςὁμοίαως Most editors insert, with the Juntine edition, ΠΑΡ. Ἀπόδνθι καὶ σύ, ὦ Ἀφροδίτη, for which there is no MSS. authority. Giving the preceding speech to Aphrodite makes this unnecessary. Hemsterhuysʼ note should bave settled the matter. καλή.

Ἀθήνα -

μὴ πρότερον ἀποδύσῃς αὐτήν, ὦ Πάρι, πρὶν ἂν τὸν κεστὸν ἀπόθηται — φαρμακὶς γάρ ἐστιν — μή σε καταγοητεύσῃ διʼ αὐτοῦ καίτοι γε ἐχρῆν μηδὲ οὕτω κεκαλλωπισμένην παρεῖναι μηδὲ τοσαῦτα ἐντετριμμένην χρώματα καθάπερ ὡς ἀληθῶς ἑταίραν τινά, ἀλλὰ γυμνὸν τὸ κάλλος ἐπιδεικνύειν.

+

μὴ πρότερον ἀποδύσῃς αὐτήν, ὦ Πάρι, πρὶν ἂν τὸν κεστὸν ἀπόθηται — φαρμακὶς γάρ ἐστιν — μή σε καταγοητεύσῃ διʼ αὐτοῦ. καίτοι γε ἐχρῆν μηδὲ οὕτω κεκαλλωπισμένην παρεῖναι μηδὲ τοσαῦτα ἐντετριμμένην χρώματα καθάπερ ὡς ἀληθῶς ἑταίραν τινά, ἀλλὰ γυμνὸν τὸ κάλλος ἐπιδεικνύειν.

Πάρις @@ -302,7 +304,7 @@
Πάρις -

ὦ Ζεῦ τεράστιε τῆς θέας, τοῦ κάλλους, τῆς ἡδονῆς. οἵα μὲν ἡ παρθένος, ὡς δὲ. βασιλικὸν αὕτη καὶ σεμνὸν ἀπολάμπει καὶ ἀληθῶς ἄξιον τοῦ Διός, ἥδε δʼ ὁρᾷ ἡδύ τι καὶ γλαφυρόν, καὶ προσαγωγὸν ἐμειδίασεν — ἀλλʼ ἤδη μὲν ἅλις ἔχω τῆς εὐδαιμονίας· εἰ δοκεῖ δέ, καὶ ἰδίᾳ καθʼ ἑκάστην ἐπιδεῖν βούλομαι, ὡς νῦν γε ἀμφίβολός εἰμι καὶ οὐκ οἶδα πρὸς ὅ τι ἀποβλέψω, πάντῃ τὰς ὄψεις περισπώμενος.

+

ὦ Ζεῦ τεράστιε τῆς θέας, τοῦ κάλλους, τῆς ἡδονῆς. οἵα μὲν ἡ παρθένος, ὡς δὲ βασιλικὸν αὕτη καὶ σεμνὸν ἀπολάμπει καὶ ἀληθῶς ἄξιον τοῦ Διός, ἥδεἥδε Harmon: ἡδέως Γ. The β MSS. read ὁρᾷ δὲ ἡδέως καὶ γλαφυρόν τι. Editors read ὡς δὲ ὁρᾷ ἤδε ἡδέως, καὶ γλάφυρόν τι (Juntine). δὲ ὁρᾷ ἡδύ τι καὶ γλαφυρόν, καὶ προσαγωγὸν ἐμειδίασεν — ἀλλʼ ἤδη μὲν ἅλις ἔχω τῆς εὐδαιμονίας· εἰ δοκεῖ δέ, καὶ ἰδίᾳ καθʼ ἑκάστην ἐπιδεῖν βούλομαι, ὡς νῦν γε ἀμφίβολός εἰμι καὶ οὐκ οἶδα πρὸς ὅ τι ἀποβλέψω, πάντῃ τὰς ὄψεις περισπώμενος.

Ἀφροδίτη @@ -327,17 +329,17 @@ Ἀθήνα -

παρέστηκά σοι, καὶ ἤν με, ὦ Πάρι, δικάσῃς καλήν, οὔποτε ἥττων ἄπει ἐκ μάχης, ἀλλʼ ἀεὶ κρατῶν πολεμιστὴν γάρ σε καὶ νικηφόρον ἀπεργάσομαι.

+

παρέστηκά σοι, καὶ ἤν με, ὦ Πάρι, δικάσῃς καλήν, οὔποτε ἥττων ἄπει ἐκ μάχης, ἀλλʼ ἀεὶ κρατῶν· πολεμιστὴν γάρ σε καὶ νικηφόρον ἀπεργάσομαι.

Πάρις -

οὐδέν, ὦ Ἀθηνᾶ, δεῖ μοι πολέμου καὶ μάχης·; εἰρήνη γάρ, ὡς ὁρᾷς, τὰ νῦν ἐπέχει τὴν Φρυγίαν τε καὶ Λυδίαν καὶ ἀπολέμητος ἡμῖν ἡ τοῦ πατρὸς ἀρχή. θάρρει δέ· οὐ μειονεκτήσεις γάρ, κἂν μὴ ἐπὶ δώροις δικάζωμεν. ἀλλʼ ἔνδυθι ἤδη καὶ ἐπίθου τὴν κόρυν ἱκανῶς γὰρ εἶδον. τὴν Ἀφροδίτην παρεῖναι καιρός.

+

οὐδέν, ὦ Ἀθηνᾶ, δεῖ μοι πολέμου καὶ μάχης· εἰρήνη γάρ, ὡς ὁρᾷς, τὰ νῦν ἐπέχει τὴν Φρυγίαν τε καὶ Λυδίαν καὶ ἀπολέμητος ἡμῖν ἡ τοῦ πατρὸς ἀρχή. θάρρει δέ· οὐ μειονεκτήσεις γάρ, κἂν μὴ ἐπὶ δώροις δικάζωμεν. ἀλλʼ ἔνδυθι ἤδη καὶ ἐπίθου τὴν κόρυν· ἱκανῶς γὰρ εἶδον. τὴν Ἀφροδίτην παρεῖναι καιρός.

Ἀφροδίτη -

αὕτη σοι ἐγὼ πλησίον, καὶ σκόπει καθʼ ἓν ἀκριβῶς μηδὲν παρατρέχων, ἀλλʼ ἐνδιατρίβων ἑκάστῳ τῶν μερῶν. εἰ δʼ ἐθέλεις, ὦ καλέ, καὶ τάδε μου ἄκουσον. ἐγὼ γὰρ πάλαι ὁρῶσά σε νέον ὄντα καὶ καλὸν ὁποῖον οὐκ οἶδα εἴ τινα ἕτερον ἡ Φρυγία τρέφει, μακαρίζω μὲν τοῦ κάλλους, αἰτιῶμαι δὲ τὸ μὴ ἀπολιπόντα τοὺς σκοπέλους καὶ ταυτασὶ τὰς πέτρας κατʼ ἄστυ ζῆν, ἀλλὰ διαφθείρειν τὸ κάλλος ἐν ἐρημίᾳ. τί μὲν γὰρ ἂν σὺ ἀπολαύσειας τῶν ὀρῶν; τί δʼ ἂν ἀπόναιντο τοῦ σοῦ κάλλους αἱ βόες; ἔπρεπεν δὲ ἤδη σοι καὶ γεγαμηκέναι, μὴ μέντοι ἀγροῖκόν τινα καὶ χωρῖτιν, οἷαι κατὰ τὴν Ἴδην αἱ γυναῖκες, ἀλλά τινα ἐκ τῆς Ἑλλάδος, ἢ Ἀργόθεν ἢ ἐκ Κορίνθου ἢ Λάκαιναν οἵαπερ ἢ Ἑλένη ἐστίν, νέα τε καὶ καλὴ καὶ κατʼ οὐδὲν ἐλάττων ἐμοῦ, καὶ τὸ δὴ μέγιστον, ἐρωτική. ἐκείνη γὰρ εἰ καὶ μόνον θεάσαιτό σε, εὖ οἶδα ἐγὼ ὡς ἅπαντα ἀπολιποῦσα καὶ παρασχοῦσα ἑαυτὴν ἔκδοτον ἕψεται καὶ συνοικήσει. πάντως δὲ καὶ σὺ ἀκήκοάς τι περὶ αὐτῆς.

+

αὕτη σοι ἐγὼ πλησίον, καὶ σκόπει καθʼ ἓν ἀκριβῶς μηδὲν παρατρέχων, ἀλλʼ ἐνδιατρίβων ἑκάστῳ τῶν μερῶν. εἰ δʼ ἐθέλεις, ὦ καλέ, καὶ τάδε μου ἄκουσον. ἐγὼ γὰρ πάλαι ὁρῶσά σε νέον ὄντα καὶ καλὸν ὁποῖον οὐκ οἶδα εἴ τινα ἕτερον ἡ Φρυγία τρέφει, μακαρίζω μὲν τοῦ κάλλους, αἰτιῶμαι δὲ τὸ μὴ ἀπολιπόντα τοὺς σκοπέλους καὶ ταυτασὶ τὰς πέτρας κατʼ ἄστυ ζῆν, ἀλλὰ διαφθείρειν τὸ κάλλος ἐν ἐρημίᾳ. τί μὲν γὰρ ἂν σὺ ἀπολαύσειας τῶν ὀρῶν; τί δʼ ἂν ἀπόναιντο τοῦ σοῦ κάλλους αἱ βόες; ἔπρεπεν δὲ ἤδη σοι καὶ γεγαμηκέναι, μὴ μέντοι ἀγροῖκόν τινα καὶ χωρῖτιν, οἷαι κατὰ τὴν Ἴδην αἱ γυναῖκες, ἀλλά τινα ἐκ τῆς Ἑλλάδος, ἢ Ἀργόθεν ἢ ἐκ Κορίνθου ἢ Λάκαιναν οἵαπερ ἡ Ἑλένη ἐστίν, νέα τε καὶ καλὴ καὶ κατʼ οὐδὲν ἐλάττων ἐμοῦ, καὶ τὸ δὴ μέγιστον, ἐρωτική. ἐκείνη γὰρ εἰ καὶ μόνον θεάσαιτό σε, εὖ οἶδα ἐγὼ ὡς ἅπαντα ἀπολιποῦσα καὶ παρασχοῦσα ἑαυτὴν ἔκδοτον ἕψεται καὶ συνοικήσει. πάντως δὲ καὶ σὺ ἀκήκοάς τι περὶ αὐτῆς.

Πάρις @@ -381,7 +383,7 @@ Ἀφροδίτη -

θάρρει τούτου γε ἕνεκα. παῖδε γάρ μοι ἐστὸν δύο καλώ, Ἵμερος καὶ Ἔρως, τούτω σοι παραδώσω ἡγεμόνε τῆς ὁδοῦ γενησομένω· καὶ ὁ μὲν Ἔρως ὅλος παρελθὼν εἰς αὐτὴν ἀναγκάσει τὴν γυναῖκα ἐρᾶν, ὁ δʼ Ἵμερος αὐτῷ σοι περιχυθεὶς τοῦθʼ ὅπερ ἐστίν, ἱμερτόν τε θήσει καὶ ἐράσμιον. καὶ αὐτὴ δὲ συμπαροῦσα δεήσομαι καὶ τῶν Χαρίτων ἀκολουθεῖν καὶ οὕτως ἅπαντες αὐτὴν ἀναπείσομεν.

+

θάρρει τούτου γε ἕνεκα. παῖδε γάρ μοι ἐστὸν δύο καλώ, Ἵμερος καὶ Ἔρως, τούτω σοι παραδώσω ἡγεμόνε τῆς ὁδοῦ γενησομένω· καὶ ὁ μὲν Ἔρως ὅλος παρελθὼν εἰς αὐτὴν ἀναγκάσει τὴν γυναῖκα ἐρᾶν, ὁ δʼ Ἵμερος αὐτῷ σοι περιχυθεὶς τοῦθʼ ὅπερ ἐστίν, ἱμερτόν τε θήσει καὶ ἐράσμιον. καὶ αὐτὴ δὲ συμπαροῦσα δεήσομαι καὶ τῶν Χαρίτων ἀκολουθεῖν· καὶ οὕτως ἅπαντες αὐτὴν ἀναπείσομεν.

Πάρις @@ -391,7 +393,7 @@
Ἀφροδίτη -

μὴ ʼπρότερον ἐρασθῇς, ὦ Πάρι, πρὶν ἐμὲ τὴν προμνήστριαν καὶ νυμφαγωγὸν ἀμείψασθαι τῇ κρίσει· πρέποι γὰρ ἂν κἀμὲ νικηφόρον ὑμῖν συμπαρεῖναι καὶ ἑορτάξειν ἅμα καὶ τοὺς γάμους καὶ τὰ ἐπινίκια. πάντα γὰρ ἔνεστί σοι — τὸν ἔρωτα, τὸ κάλλος, τὸν γάμον — τουτουὶ τοῦ μήλου πρίασθαι. ʼ.

+

μὴ πρότερον ἐρασθῇς, ὦ Πάρι, πρὶν ἐμὲ τὴν προμνήστριαν καὶ νυμφαγωγὸν ἀμείψασθαι τῇ κρίσει· πρέποι γὰρ ἂν κἀμὲ νικηφόρον ὑμῖν συμπαρεῖναι καὶ ἑορτάζειν ἅμα καὶ τοὺς γάμους καὶ τὰ ἐπινίκια. πάντα γὰρ ἔνεστί σοι — τὸν ἔρωτα, τὸ κάλλος, τὸν γάμον — τουτουὶ τοῦ μήλου πρίασθαι.

Πάρις @@ -419,7 +421,7 @@ Πάρις -

οὐκοῦν ἐπὶ τούτοις δίδωμι τὸ μῆλον ἐπὶ τούτοις λάμβανε.

+

οὐκοῦν ἐπὶ τούτοις δίδωμι τὸ μῆλον· ἐπὶ τούτοις λάμβανε.
diff --git a/data/tlg0062/tlg033/__cts__.xml b/data/tlg0062/tlg033/__cts__.xml index e8d47adc9..c28716a11 100644 --- a/data/tlg0062/tlg033/__cts__.xml +++ b/data/tlg0062/tlg033/__cts__.xml @@ -1,11 +1,17 @@ - + De mercede - - + + Περὶ τῶν ἐν Μισθῷ συνόντων Lucian, Vol. 3. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1921. - - \ No newline at end of file + + + On Salaried Posts in Great Houses + Lucian, Vol. 3. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1921. + + + + diff --git a/data/tlg0062/tlg033/tlg0062.tlg033.perseus-eng1.xml b/data/tlg0062/tlg033/tlg0062.tlg033.perseus-eng1.xml new file mode 100644 index 000000000..2f20b8d09 --- /dev/null +++ b/data/tlg0062/tlg033/tlg0062.tlg033.perseus-eng1.xml @@ -0,0 +1,1486 @@ + + + + + + +On Salaried Posts in Great Houses +Lucian of Samosata +Austin Morris Harmon, 1878-1950 +National Endowment for the Humanities +Gregory Crane + +Gregory Crane +OCRd, tagged and added initial corrections to the text + + + +Perseus Digital Library +tlg0062.tlg001.1st1K-eng1.xml + +Available under a Creative Commons Attribution-ShareAlike4.0 International License + +2023 +Trustees of Tufts University +United States + + + + + +Lucian + + +Austin Morris Harmon + + +Lucian of Samosata + +Trustees of Tufts University +Cambridge, MA +1921 + +3 + +The Hathi Trust + + + + + +

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This pointer pattern extracts section.

+ + + + + +Greek +Latin + + + + + + + + +
+On Salaried Posts in Great Houses

A Hogarthian sketch of the life led by educated Greeks +who attached themselves to the households of great Roman +lords—and ladies. Lucian feigns to be advising a young +friend, whom he dubs Timocles (Master Ambitious), against +such a career—a most effective stratagem, sirice by giving +him a pretext for his criticism, it relieves him from all +semblance of personal animus and even enables him to appear +sympathetic toward the varlets while he dusts their jackets.

+

In after years, when Lucian went into the. Roman civil +service in Egypt, this essay rose up to haunt him, and he +had to write his Apology in order to lay its ghost.

 +

+ +"Where shall I make a beginning,” my friend, +“and where make an end of relating”

Cf. Odyssey9, 14.

all that must +be done and suffered by those who take salaried posts +and are put on trial in the friendship of our wealthy +men—if the name of friendship may be applied to +that sort of slavery on their part? Iam familiar with +much, I may say most, of their experiences, not +because I myself have ever tried anything of that kind, +for it never became a necessity for me to try it, and, +ye gods! I pray it never may ; but many of those who +have blundered into this existence have talked to me +freely, some, who were still in their misery, bewailing +the many bitter sufferings which they were then +undergoing, and others, who had broken jail, as it +were, recalling not without pleasure those they had +undergone ; in fact they joyed in recounting what +they had escaped from.

+ +

+These latter were the more trustworthy because +they had gone through all the degrees of the ritual, so +to speak, and had been initiated into everything from +beginning to end. So it was not without interest +and attention that I listened to them while they +spun yarns about their shipwreck and unlooked-for +deliverance, just like the men with shaven heads who +gather in crowds at the temples and tell of third +waves, tempests, headlands, strandings, masts carried + + + + +away, rudders broken, and to cap it all, how the T win +Brethren appeared (they are peculiar to this sort +of rhodomontade), or how some other deus ex machina +sat on the masthead or stood at the helm and +steered the ship to a soft beach where she might +break up gradually and slowly and they themselves +get ashore safely by the grace and favour of the god. +Those men, to be sure, invent the greater part of +their tragical histories to meet their temporary need, +in order that they may receive alms from a greater +number of people by seeming not only unfortunate +but dear to the gods; + +

+ +

+ + but when the others told of +household tempests and third waves—yes, by Zeus, +fifth and tenth waves, if one may say so—and how +they first sailed in, with the sea apparently calm, and +how many troubles they endured through the whole +voyage by reason of thirst or sea-sickness or inundations of brine, and finally how they stove their unlucky lugger on a submerged ledge or a sheer +pinnacle and swam ashore, poor fellows, in a wretched +plight, naked and in want of every necessity—in +these adventures and their account of them it seemed +to me that they concealed the greater part out of +shame, and voluntarily forgot it. +

+ +

+For my part I shall not hesitate to tell you everything, my dear Timocles, not only their stories but +whatever else I find by logical inference to be +characteristic of such household positions ; for I think +I detected long ago that you are entertaining designs + + +

+ +

+upon that life. I detected it first one time when our +conversation turned to that theme, and then someone +of the company praised this kind of wage-earning, +saying that men were thrice happy when, besides +having the noblest of the Romans for their friends, +eating expensive dinners without paying any scot, +living in a handsome establishment, and travelling in +all comfort and luxury, behind a span of white horses, +perhaps, with their noses in the air,

That this is the meaning of éurriaCovres, and not “lolling at ease,” is clear from Book-Collector 21 and Downward Journey 16.

they could also +get no inconsiderable amount of pay for the friendship +which they enjoyed and the kindly treatment which +they received ; really everything grew without sowing +and ploughing for such as they. When you heard all +that and more of the same nature, I saw how you +gaped at it and held your mouth very wide open for +the bait.

+ +

+In order, then, that as far as I am concerned I may +be free from blame in future and you may not be +able to say that when I saw you swallowing up that +great hook along with the bait I did not hold you +back or pull it away before it got into your throat or +give you forewarning, but waited until I saw you +dragged along by it and forcibly haled away when at +last it was pulled and had set itself firmly, and then, +when it was no use, stood and wept—in order that you +may not say this, which would be a very sound plea if +you should say it, and impossible for me to controvert +on the ground that I had done no wrong by not +warning you in advance—listen to everything at the +outset; examine the net itself and the impermeability of the pounds beforehand, from the outside at + + + + +your leisure, not from the inside after you are in the +fyke ; take in your hands the bend of the hook and +the barb of its point, and the tines of the harpoon ; +puff out your cheek and try them on it, and if they +do not prove very keen and unescapable and painful +in one’s wounds, pulling hard and gripping irresistibly, +then write me down a coward who goes hungry for +that reason, and, exhorting yourself to be bold, +attack your prey if you will, swallowing the bait +whole like a gull! + +

+ +

+ +The whole story will be told for your sake, no +doubt, in the main, but it will concern not only +students of philosophy like yourself, and those who +have chosen one of: the more strenuous vocations in +life, but also grammarians, rhetoricians, musicians, and +ina word all who think fit to enter families and serve +for hire as educators. Since the experiences of all +are for the most part common and similar, it is clear +that the treatment accorded the philosophers, so far +from being preferential, is more contumelious for +being the same, if it is thought that what is good +enough for the others is good enough for them, and +they are not handled with any greater respect by +their paymasters. Moreover, the blame for whatever the discussion itself brings out in its advance +ought to be given primarily to the men themselves +who do such things and secondarily to those who put +up with them. I am not to blame, unless there is +something censurable in truth and frankness.

+ +

+As to those who make up the rest of the mob, such +as athletic instructors and parasites, ignorant, pettyminded, naturally abject fellows, it is not worth while +to try to turn them away from such household positions, for they would not heed, nor indeed is it proper +to blame them for not leaving their paymasters, + + + + +however much they may be insulted by them, for +they are adapted to this kind of occupation and not +too good for it. Besides, they would not have anything else to which they might turn in order to keep +themselves busy, but if they should be deprived ot +this, they would be without a trade at once and out +of work and superfluous. So they themselves cannot +suffer any wrong nor their employers be thought +insulting for using a pot, as the saying goes, for a +pot’s use. They enter households in the first instance +to encounter this insolence, and it is their trade to +bear and tolerate it. But in the case of the educated +men whom I mentioned before, it is worth while to +be indignant and to put forth every effort to bring +them back and redeem them to freedom. +

+ +

+It seems to me that I should do well to examine in +advance the motives for which some men go into +this sort of life and show that they are not at all +urgent or necessary. In that way their defence and +the primary object of their voluntary slavery would +be done away with in advance. Most of them plead +their poverty and their lack of necessities, and think +that in this way they have set up an adequate screen +for their desertion to this life. They consider that it +quite suffices them if they say that they act pardonably in seeking to escape poverty, the bitterest thing +in life. Then Theognis comes to hand, and time and +again we hear : +“All men held in subjection to Poverty,”

ἄνδρ᾽ ἀγαθὸν πενίη πάντων δάμνησι μάλιστα, καὶ γήρως πολιοῦ, Κύρνε, καὶ ἠπιάλου, ἣν δὴ χρὴ φεύγοντα καὶ ἐς βαθυκήτεα πόντον ῥιπτεῖν καὶ πετρέων, Κύρνε, κατ᾽ ἠλιβάτων. καὶ γὰρ ἀνὴρ πενίῃ δεδμημένος οὔτε τι εἰπεῖν οὐθ᾽ ἕρξαι δύναται, γλῶσσα δέ οἱ δέδεται. Theognis 173 ff.

+ + + + +and all the other alarming statements about poverty +that the most spiritless of the poets have put forth.

+ +

+If I saw that they truly found any refuge from +poverty in such household positions, I should not +quibble with them in behalf of excessive liberty ; but +when they receive what resembles “the diet of invalids,” as our splendid orator once said,

Demosthenes3, 33.

how can one +avoid thinking that even in this particular they are ill +advised, inasmuch as their condition in life always +remains the same? They are always poor, they must +continue to receive, there is nothing put by, no +surplus to save: on the contrary, what is given, even +if it is given, even if payment is received in full, is all +spent to the last copper and without satisfying their +need. It would have been better not to excogitate +any such measures, which keep poverty going by +simply giving first aid against it, but such as will do +away with it altogether—yes, and to that end perhaps +even .to plunge into the deep-bosomed sea if one +must, Theognis, and down precipitous cliffs, as you ~ +say. But if a man who is always poor and needy +and on an allowance thinks that thereby he has +escaped poverty, I do not know how one can avoid +thinking that such a man deludes himself. +

+ +

+Others say that poverty in itself would not frighten +or cow them.if they could get their daily bread by +working like the rest, but as things are, since their +bodies have been debilitated by old age or by illnesses, +they have resorted to this form of wage-earning, +which is the easiest. Come, then, let us see if what +they say is true and they secure their gifts easily, +without working much, or any more than the rest. +It would indeed be a godsend to get money readily + + + + +without toiling and moiling. As a matter of fact, +the thing cannot even be put into adequate words. +They toil and moil so much in their household positions that they need better health there and need +health more than anything else for that occupation, +since there are a thousand things every day that +fret the body and wear it down to the lowest depths +of despair. We shall speak of these at the proper +time, when we recount their other hardships. For — +the present it is enough to indicate that those +who allege this reason for selling themselves are not +telling the truth either. +

+ +

+One motive remains, which is exceedingly genuine +but not mentioned at all by them, namely, that they +plunge into these households for the sake of pleasure +and on account of their many extravagant expectations, dazzled by the wealth of gold and silver, +enraptured over the dinners and the other forms of +indulgence, and assured that they will immediately +drink gold in copious draughts, and that nobody +will stop their mouths. That is what seduces them +and makes them slaves instead of freemen—not +lack of necessaries, as they alleged, but desire for unnecessaries and envy of that abundance and luxury. +Therefore, like unsuccessful and unhappy lovers, +they fall into the hands of shrewd, experienced +minions who treat them superciliously, taking good +care that they shall always love them, but not permitting them ta enjoy the objects of their affection +even to the extent of a meagre kiss; for they know +that success will involve the dissolution of love. So +they hold that under lock and key and guard it +jealously, but otherwise they keep their lover always +hopeful, since they fear that despair may wean him + + + +from his overmastering desire, and that he may grow +out of love for them. They smile upon him, then, +and make promises, and are always on the point of +being good to him, and generous, and lavish with +their attentions. Then before they know it, they +both are old, the one has passed the season for +loving, the other for yielding to love. Consequently +they have done nothing in all their life except to +hope. +

+ +

+Now to put up with everything on account of +desire for pleasure is perhaps not altogether blameworthy, even excusable, if a man likes pleasure and +makes it his aim above all else to partake of it. Yet +perhaps it is shameful and ignoble for him to sell +himself on that account ; for the pleasure of freedom +is far sweeter. Nevertheless, let us grant that he +would be excusable in a measure, if he obtained it. +But to put up with many unpleasantnesses just on +account of the hope of pleasure is ridiculous in my +opinion and senseless, particularly when men see +that the discomforts are definite and patent in +advance and inevitable, while the pleasure that is +hoped for, whatever it is, has never yet come in all +the past, and what is more, is not even likely to +come in the future, if one should figure the matter +out on the basis of hard fact. The companions: of +Odysseus neglected all else because they were eating +the lotus and found it sweet, and they contemned +what was honourable because they contrasted it +with their immediate pleasure ; therefore it was not +entirely unreasonable of them to forget honour while +their souls dwelt upon that sweetness. But for a +man in hunger to stand beside another who eats his +fill of lotus without giving him any, and to be chained + + + +to the spot, forgetful of all that is honourable and +right, by the mere hope that he himself may get a +taste some day—Heracles! how ridiculous and in +very truth deserving of a proper Homeric thrashing!

Like that bestowed upon Thersites by Odysseus (Iliad2, 199, 265).

+

+ +

+Well, the motives which attract them to these +household positions, which cause them to put themselves eagerly into the power of the rich to treat as +they will, are these or as near as may be to these, +unless one should think it worth while to mention also +those men who are impelled by the mere name of +associating with men of noble family and high social +position. There are people who think that even +this confers distinction and exalts them above the +masses, just as in my own case, were it even the +Great King, merely to associate with him and to be +seen associating with him without getting any real +benefit out of the association would not be acceptable +to me. +

+ +

+So much for their object. Let us now consider +between ourselves what they put up with before +they are received and gain their end, and what they +endure when they are fairly in the thing, and to cap +the climax, what the outcome of the drama proves to +be. For surely it cannot be said that even if all this +is unworthy, at least it is easy to get and will not +call for much trouble; that you need only wish, and +then the whole thing is accomplished for you without +any effort. No, it calls for much running hither and +thither, and for continual camping on doorsteps ; +you must get up early and wait about ; meanwhile +you are elbowed, you are kept locked out, you are +sometimes thought impudent and annoying, you are + + + + +subordinate to a door-man with a vile Syrian accent +and to a Libyan master of ceremonies, and you tip +them for remembering your name. Moreover you +must provide yourself with clothing beyond the +means at your command, to correspond with the +dignity of the man whom you are cultivating, and +choose whatever colours he likes in order that you +may not be out of harmony or in discord when he +looks at you, and you must follow him zealously, or +rather, lead the way, shoved on by the servants and +filling out a guard of honour, as it were.

+

+But your man does not even look at you for many +days on end. And if ever you have a rare stroke of +luck— + +

+ +

+if he sees you, calls you up and asks you a +casual question, then, ah! then you sweat profusely, +your head swims confusedly, you tremble inopportunely, and the company laughs at you for your +embarrassment. Many a time, when you should +reply to the question: “Who was the king of the +Achaeans,” you say, “They had a thousand ships!” +Good men call this modesty, forward men cowardice, +and unkind men lack of breeding. So, having found +the beginning of friendly relations very unstable +footing, you go away doomed by your own verdict +to great despair.

+ +

+When “many a sleepless night you have pillowed” +and have lived through “many a blood-stained day,”

Iliad9, 325.

+not for the sake of Helen or of Priam’s Trojan +citadel, but the five obols that you hope for, and +when you have secured the backing of a tragedy +god,

Some person, as opportune and powerful as a deus ex machina, to press your suit.

there follows an examination to see if you are +learned in the arts. For the rich man that way of + + + + + +passing time is not unpleasant, since he is praised +and felicitated, but you feel that you have then +before you the struggle for your life and for your +entire existence, for the thought of course steals into +your mind that no one else would receive you if you +were rejected by his predecessor and considered +unacceptable. So you cannot help being infinitely +distracted then; for you are jealous of your rivals +(let us suppose that there are others competing with +you for the same object); you think that everything you yourself have said has been inadequate, +you fear, you hope, you watch his face with straining +eyes; if he scouts anything you say, you are in distress, but if he smiles as he listens, you rejoice and +become hopeful. + +

+ +

+No doubt there are many who side +against you and favour others in your stead, and +each of them stealthily shoots at you, so to speak, +from ambush. Then too imagine a man with a long +beard and grey hair undergoing examination to see +if he knows anything worth while, and some thinking that he does, others that he does not!

+ +

+Then a period intervenes, and your whole past life +is pried into. If a fellow-countryman. out of jealousy +or a neighbour offended for some insignificant reason +says, when questioned, that you are a follower of +women or boys, there they have it ! the witness speaks +by the book of Zeus; but if all with one accord +commend you, they are considered questionable, +dubious, and suborned. You must have great good +fortune, then, and no opposition at all; for that is +the only way in which you can win.

+ +

+Well, suppose you have been fortunate in everything beyond your fondest hopes. The master himself has commended your discussions, and those of + + + + +his friends whom he holds in the highest esteem +and trusts most implicitly in such matters have not +advised him against you. Besides, his wife is willing, +and neither his attorney nor his steward objects, nor +has anyone criticized your past; everything is +propitious and from every point of view the omens +are good. + +

+ +

+You have won, then, lucky man, and +have gained the Olympic crown—nay, you have +taken Babylon or stormed the citadel of Sardis ; you +shall have the horn of Plenty and fill your pails with +pigeon’s milk. It is indeed fitting that in return for +all your labours you should have the very greatest of +blessings, in order that your crown may not be mere +leaves ; that your salary should be set at a considerable figure and paid you when you need it, without +ado; that in other ways you should be honoured +beyond ordinary folk; that you should get respite +from your former exertions and muddiness and +running about and loss of sleep, and that in accordance +with your prayer you should “sleep with your legs +stretched out,”

A proverbial expression for ‘“taking it easy.”

doing only what you were engaged +for at the outset and what you are paid for. That +ought to be the way of it, Timocles, and there would +be no great harm in stooping and bearing the yoke +if it were light and comfortable and, best of all, gilded' +But the case is very different—yes, totally different. +There are thousands of things insupportable to a free +man that take place even after one has entered the +household. Consider for yourself, as you hear a list +of them, whether anyone could put up with them +who is even to the slightest degree cultured. + + +

+ +

+I shall +begin, if you like, with the first dinner which will be + + + + +given you, no doubt, as a formal prelude to your +future intimacy.

+ +

+Very soon, then, someone calls, bringing an invitation to the dinner, a servant not unfamiliar with +the world, whom you must first propitiate by slipping +at least five drachmas into his hand casually so as not +to appear awkward. He puts on airs and murmurs: +“Tut, tut ! I take money from you?” ane : “Heracles! +I hope it may never come to that !"; but in the end +he is prevailed upon and goes away with a broad grin +at your expense. Providing yourself with clean +clothing and dressing yourself as neatly as you can, +you pay your visit to the bath and go, afraid of +getting there before the rest, for that would be +gauche, just as to come last would be ill-mannered. So +you wait until the middle moment of the right time, +and then go in. He receives you with much distinction, and someone takes you in charge and gives +you a place at table a little above the rich man, with +perhaps two of his old friends. + +

+ +

+As though you had +entered the mansion of Zeus, you admire everything +and are amazed at all that is done, for everything is +strange and unfamiliar to you. The servants stare +at you, and everybody in the company keeps an eye +on you to see what you are going to do. Even the +rich man himself is not without concern on this score ; +he has previously directed some of the servants to +watch whether you often gaze from afar at his sons +or his wife. The attendants of your fellow-guests, +seeing that you are impressed, crack jokes about +your unfamiliarity with what is doing and conjecture + + + +that you have never before dined anywhere because +your napkin is new.

Guests brought their own napkins.

+As is natural, then, you inevitably break out in a +cold sweat for perplexity ; you do not dare to ask for +something to drink when you are thirsty for fear of +being thought a toper, and you do not know which +of the dishes that have been put before you in great +variety, made to be eaten in a definite order, you should +put out your hand to get first, or which second ; so you +will be obliged to cast stealthy glances at your neighbour, copy him, and find out the proper sequence of +the dinner. + +

+ +

+ +In general, you are in a chaotic state +and your soul is full of agitation, for you are lost in +amazement at everything that goes on. Now you +call Dives lucky for his gold and his ivory and all his +luxury, and now you pity yourself for imagining that +you are alive when you are really nothing at all. +Sometimes, too, it comes into your head that you are +going to lead an enviable life, since you will revel in +all that and share in it equally; you expect to enjoy +perpetual Bacchic revels. Perhaps, too, pretty boys +waiting upon you and faintly smiling at you paint the +picture of your future life in more attractive colours, +so that you are forever quoting that line of Homer: + + + + Small blame to the fighters of Troy and the brightgreaved men of Achaea

Said of Helen by the Trojan elders. They continue, ; That for a woman like this they long have endured tribulations. Iliad 3, 157

+ +Iliad3, 156 + + + +that they endure great toil and suffering for such +happiness as this. +Then come the toasts, and, calling for a large bowl, + + + + + +he drinks your health, addressing you as “the +professor” or whatever it may be. You take the +bowl, but because of inexperience you do not know +that you should say something in reply, and you get +a bad name for boorishness. + +

+ +

+ +Moreover, that toast +has made many of his old friends jealous of you, +some of whom you had previously offended when the +places at table were assigned because you, who had +only just come, were given precedence over men +who for years had drained the dregs of servitude. +So at once they begin to talk about you after this +fashion: “That was still left for us in addition to +our other afflictions, to play second fiddle to men +who have just come into the household, and it is only +these Greeks who have the freedom of the city of +Rome. And yet, why is it that they are preferred +to us? Isn't it true that they think they confer a +tremendous benefit by turning wretched phrases ?”’ +Another says: “Why, didn’t you see how much he +drank, and how he gathered in what was set before +him and devoured it? The fellow has no manners, +and is starved to the limit; even in his dreams he +never had his fill of white bread, not to speak of +guinea fowl] or pheasants, of which he has hardly +left us the bones:”’ A third observes: “You silly +asses, in less than five days you will see him here +in the midst of us making these same complaints. +Just now, like a new pair of shoes, he is receiving acertain amount of consideration and attention, but +when he has been used again and again and is +smeared with mud, he will be thrown under the bed +in a wretched state, covered with vermin like the +rest of us.”

+ +

+Well, as I say, they go on about you indefinitely in + + + +that vein, and perhaps even then some of them are +getting ready for a campaign of slander. +

+ +

+ +Anyhow, +that whole dinner-party is yours, and most of the +conversation is about you. For your own part, as you +have drunk more than enough subtle, insidious wine +because you ‘were not used to it, you have been +uneasy for a long time and are in a bad way: yet +it is not good form to leave early and not safe +to stay where you are. So, as the drinking is prolonged and subject after subject is discussed and +entertainment after entertainment is brought in (for +he wants to show you all his wealth !), you undergo +great punishment ; you cannot see what takes place, +and if this or that lad who is held in very great +esteem sings or plays, you cannot hear; you applaud +perforce while you pray that an earthquake may +tumble the whole establishment into a heap or that +a great fire may be reported, so that the party may +break up at last. +

+ +

+So goes, then, my friend, that first and sweetest of +dinners, which to me at least is no sweeter than +thyme and white salt eaten in freedom, when I like +and as much as I like.

+ +

+To spare you the tale of the flatulency that follows +and the sickness during the night, early in the morning you two will be obliged to come to terms with +one another about your stipend, how much you are to +receive and at what time of year. So with two or +three of his friends present, he summons you, bids +you to be seated, and opens the conversation: ‘ You +have already seen what our establishment is like, and +that there is not a bit of pomp and circumstance in +it, but everything is unostentatious, prosaic, and ordiriary. You must feel that we shall have everything in + + + +common ; for it would be ridiculous if I trusted you +with what is most important, my own soul or that of +my children”—suppose he has children who need +instruction—‘“and did not consider you equally free +to command everything else. But there should be +some stipulation. I recognise, to be sure, that you +are temperate and independent by nature, and am +aware that you did not join our household through +hope of pay but on account of the other things, the +friendliness that we shall show you and the esteem +which you will have from everyone. Nevertheless, +let there be some stipulation. Say yourself what you +wish, bearing in mind, my dear fellow, what we shall +probably give you on the annual feast-days. We +shall not forget such matters, either, even though we +do not now reckon them in, and there are many such +occasions in the year, as you know. So, if you take +all that into consideration, you will of course charge +us with a more moderate stipend. Besides, it would +well become you men of education to be superior to +money.” + +

+ +

+ +By saying this and putting you all in a flutter +with expectations, he has made you submissive +to him. You formerly dreamed of thousands and +millions and whole farms and tenements, and you are +somewhat conscious of his meanness; nevertheless, +you welcome his promise with dog-like joy, and think +his “We shall have everything in common”’ reliable +and truthful, not knowing that this sort of thing + + + + “Wetteth the lips, to be sure, but the palate it +leaveth unwetted. + +Iliad22, 495. + + +In the end, out of modesty, you leave it to him. He + + + + +himself refuses to say, but tells one of the friends +who are present to intervene in the business and +name a sum that would be neither burdensome to +~ him, with many other expenses more urgent than this, +nor paltry to the recipient. The friend, a sprightly +old man, habituated to flattery from his boyhood, +says: ‘* You cannot say, sir, that you are not the +luckiest man in the whole city. In the first place +you have been accorded a privilege which many who +covet it greatly would hardly be able to obtain from +Fortune ; I mean in being honoured with his company, sharing his hospitality, and being received into +the first household in the Roman Empire. This is +better.than the talents of Croesus and the wealth of +Midas, if you know how to be temperate. Perceiving +that many distinguished men, even if they had to +pay for it, would like, simply for the name of the +thing, to associate with this gentleman and be seen +about* him in the guise of companions and friends, I +cannot sufficiently congratulate you on your good luck, +since you are actually to receive pay for such felicity. +I think, then, that unless you are very prodigal, +~ about so and so much is enough”—and he names +a very scanty sum, in striking contrast to those +expectations of yours. +

+ +

+You must be content, how- +“ever, for it would not even be possible for you to get +away, now that you are in the paddock. So you +take the bit with your eyes shut, and in the beginning you answer his touch readily, as he does not pull +hard or spur sharply until you have imperceptibly +grown quite used to him.

+ +

+People on the outside envy you after that, seeing +that you live within the pale and enter without let +and have become a notable figure in the inner circle. + + + +You yourself do not yet see why you seem to them +to be fortunate. Nevertheless, you are joyous and +delude yourself, and are always thinking that the +future will turn out better. But the reverse of what +you expected comes about: as the proverb has it, +the thing goes Mandrobulus-wise,

"This Mandrobulus once found a treasure in Samos and dedicated to Hera a golden sheep, and in the second year one of silver, and in the third, one of bronze.” Scholia,

diminishing every +day, almost, and dropping back. + +

+ +

+Slowly and +gradually, therefore, as if you could then distinguish +things for the first time in the indistinct light, you +begin to realize that those golden hopes were +nothing but gilded bubbles, while your labours are +burdensome and genuine, inexorable and continuous. +“What are they?” perhaps you will ask me: “J. +do not see what there is in such posts that is +laborious, nor can I imagine what those wearisome +and insupportable things are that you spoke of.”

In chapter 13.

+Listen, then, my worthy friend, and do not simply +try to find out whether there is any weariness im the +thing, but give its baseness and humility and general +slavishness more than incidental consideration in the +hearing. + +

+ +

+First of all, remember never again from that time +forward to think yourself free or noble. All that— +your pride of race, your freedom, your ancient +lineage—you will leave outside the threshold, let +me tell you, when you go in after having sold yourself into such service; for Freedom will refuse to +enter with you when you go in for purposes so base +and humble. So you will be a slave perforce, +however distasteful you may find the name, and not +the slave of one man but of many; and you will + + + + + +drudge from morn till night: with hanging head, “for +shameful hire.”

Either a variation upon Homer (cf. Odyssey19, 341: Iliad 13, 84, 21, 444-5), or a quotation from a lost epic.

Since you were not brought up in +the company of Slavery from your boyhood but +made her acquaintance late and are getting your +schooling from her at an advanced age, you will not +be very successful or highly valuable to your master, — +The memory of your freedom, stealing over you, +plays the mischief with you, sometimes causing you +to be skittish, and for that reason to come off badly +in slavery.

+ +

+Perhaps, however, you think it quite enough to +establish your freedom that you are not the son of a +Pyrrhias or a Zopyrion, and that you have not been +sold in the market like a Bithynian by a loud-voiced +auctioneer. But, my excellent friend, when the first +of the month arrives and side by side with Pyrrhias +and Zopyrion you stretch out your hand like the rest +of the servants and take your earnings, whatever +they are—that is sale! There was no need of an +auctioneer in the case of a man who put himself up +at auction and for a long time solicited a master. +

+ +

+Ah, scurvy outcast (that would be my language, +above all to a self-styled philosopher), if a wrecker +or a pirate had taken you at sea and were offering +you for sale, would you not pity yourself for being +ill-fated beyond your deserts; or if someone had +laid hands upon you and were haling you off, +saying that you were a slave, would you not invoke +the law and make a great stir and be wrathful and +shout ‘“Heavens and Earth!” at the top of your +voice? Then just for a few obols, at that age when, +even if you were a slave by birth, it would be high + + + + +time for you to look forward at last to liberty, have +you gone and sold yourself, virtue and wisdom +included ? Had you no respect, either, for all those +wonderful sermons that your noble Plato and +Chrysippus and Aristotle have preached in praise +of freedom and in censure of servility? Are you +not ashamed to undergo comparison with flatterers +and loafers and buffoons; to be the only person +in all that Roman throng who wears the incongruous cloak of a scholar and talks Latin with a +villainous accent; to take part, moreover, in uproarious dinners, packed with human flotsam that +is mostly vile? At these dinners you are vulgar +in your compliments, and you drink more than is +discreet. Then in the morning, roused by a bell, +you shake off the sweetest of your sleep and run +about town with the pack, up hill and down dale, +with yesterday's mud still on your legs. Were +you so in want of lupines and herbs of the field, +did even the springs of cold water fail you so completely, as to bring you to this pass out of desperation ? +No, clearly it was because you did not want water +and lupines, but cates and meat and wine with a +bouquet that you were caught, hooked like a pike +in the very part that hankered for all this—in the +gullet—and it served you quite right! You are +confronting, therefore, the rewards of this greediness, +and with your neck in a collar like a monkey you are +a laughing-stock to others, but seem to yourself to +be living in luxury because you can eat figs without +stint. Liberty and noblesse, with all their kith and +kin, have disappeared completely, and not even a +memory of them abides. +

+ +

+Indeed, it would be lucky for you if the thing + + + +involved only the shame of figuring as a slave +_ instead of a free man, and the labour was not like +that of an out-and-out servant. But see if what is +required of you is any more moderate than what is +required of a Dromo ora Tibius! To be sure, the +purpose for which he engaged you, saying that he +wanted knowledge, matters little to him; for, +as the proverb says, “What has a jackass to do +with a lyre?” Ah, yes, can’t you see? they +are mightily consumed .with longing for the +wisdom of Homer or the eloquence of Demosthenes +or the sublimity of Plato, when, if their gold and +’ their silver and their worries about them should be +taken out of their souls, all that remains is pride +and softness and self-indulgence and sensuality and +insolence and ill-breeding! Truly, he does not want +you for that purpose at all, but as you have a long +beard, present a distinguished appearance, are neatly +dressed in a Greek mantle, and everybody knows +you for a grammarian or a rhetorician or a philosopher, it seems to him the proper thing to have a +man of that sort among those who go before him +and form his escort; it will make people think +him a devoted student of Greek learning and in +general a person of taste in literary matters So the +chances are, my worthy friend, that instead of your +marvellous lectures it is your beard and mantle that +you have let for hire. +

+ +

+You must therefore be seen with him always and +never be missing; you must get up early to let +yourself be noted in attendance, and you must not +desert your post. Putting his hand upon your +shoulder now and then, he talks nonsense at random, + + + +showing those who meet him that even when he +takes a walk he is not inattentive to the Muses but +makes good use of his leisure during the stroll. + +

+ +

+ +For +your own part, poor fellow, now you run at his side, +and now you forge about at a foot’s pace, over many +ups and downs (the city is like that, you know), +until you are sweaty and out of breath, and then, +while he is indoors talking to a friend whom he +came to see, as you have no place to sit down, you +stand up, and for lack of employment read the +book with which you armed yourself.

+ +

+When night overtakes you hungry and thirsty, after +a wretched bath you go to your dinner at an unseasonable hour, in the very middle of the night; but you +are no longer held in the same esteem and admiration +by the company. If anyone arrives who is more of a +novelty, for you it is “Get back!” In this way +you are pushed off into the most unregarded corner +and take your place merely to witness the dishes +that are passed, gnawing the bones like a dog if +they get as far as you, or regaling yourself with +gratification, thanks to your hunger, on the tough +mallow leaves with which the other food is garnished, +if they should be disdained by those nearer the head +of the table.

+ +

+Moreover, you are not spared other forms of rudeness. You are the only one that does not have an egg. +There is no necessity that you should always expect +the same treatment as foreigners and strangers: +that would be unreasonable! Your bird, too, is +not like the others; your neighbour's is fat and +plump, and yours is half a tiny chick, or a tough +pigeon—out-and-out rudeness and contumely! Often, +if there is a shortage when another guest appears of + + + +a sudden, the waiter takes up what you have before +you and quickly puts it before him, muttering: +“You are one of us, you know.” Of course when a +side of pork or venison is cut at table, you must by +all means have especial favour with the carver or +else get a Prometheus-portion, bones hidden in fat. +That the platter should stop beside the man above +you until he gets tired of stuffing himself, but speed +past you so rapidly—what free man could endure it +if he had even as much resentment as a deer? And +I have not yet mentioned the fact that while the +others drink the most delectable and oldest of wines, +you alone drink one that is vile and thick, taking good +care always to drink out of a gold or silver cup so +that the colour may not convict you of being such +an unhonoured guest. If only you might have your +fill, even of that! But as things are, though you ask +for it repeatedly, the page “hath not even the +semblance of hearing”!

Iliad23, 430.

+

+ +

+You are annoyed, indeed, by many things, a great +many, almost everything; most of all when your +favour is rivalled by a cinaedus or a dancing-master +or an Alexandrian dwarf who recites Ionics.

Anacreontics, Sotadeans, and in general, the “erotic ditties” mentioned below.

, How +could you be on a par, though, with those who +render these services to passion and carry notes +about in their clothing ? So, couched in a far corner +of the dining-room and shrinking out of sight for +shame, you groan, naturally, and commiserate yourself and carp at Fortune for not besprinkling you +with at least a few drops of the amenities. You +would be glad, I think, to become a composer of + + + + + +erotic ditties, or at all events to be able to sing +them properly when somebody else had composed +them : for you see where precedence and favour go! +You would put up with it if you had to act the part +of a magician or a soothsayer, one of those fellows +who promise legacies amounting to many thousands, +governorships, and tremendous riches ; you see that +they too get on well in their friendships and are +highly valued. So you would be glad to adopt one +of those réles in order not to be entirely despicable +and useless; but even in them, worse luck, you are +not convincing. Therefore you must needs be +humble and suffer in silence, with stifled groans and +amid neglect. + +

+ +

+If a whispering servant accuse you of being the +only one who did not praise the mistress’s page when +he danced or played, there is no little risk in the +thing. So you must raise your thirsty voice like a +stranded frog, taking pains to be conspicuous among +the claque and to lead the chorus; and often when +the others are silent you must independently let +drop a well-considered word of praise that will convey +great flattery.

+ +

+That a man who is famished, yes, and athirst, +should be perfumed with myrrh and have a wreath +on his head is really rather laughable, for then you +are like the gravestone of an ancient corpse that is +getting a feast to his memory. They drench the +stones with myrrh and crown them with wreaths, +and then they themselves enjoy the food and drink +that has been prepared ! +

+ +

+If the master is of a jealous disposition and has +handsome sons or a young wife, and you are not +wholly estranged from Aphrodite and the Graces, + + + +your situation is not peaceful or your danger to be +taken lightly. The king has many ears and eyes, +which not only see the truth but always add something more for good measure, so that they may not +be considered heavy-lidded. You must therefore +keep your head down while you are at table, as at a +Persian dinner, for fear that an eunuch may see +that you looked at one of the concubines ; for another +eunuch, who has had his bow bent this long time, is +ready to punish you for eyeing what you should not, +driving his arrow through your. cheek just as you are +taking a drink. + +

+ +

. +Then, after you have left the dinner-party, you +get a little bit of sleep, but towards cock-crow you +wake up and say: “Oh, how miserable and wretched +Iam! To think what I left—the occupations of +former days, the comrades, the easy life, the sleep +limited only by my inclination, and the strolls in +freedom—and what a pit I have impetuously flung +myself into! Why, in heaven’s name? What does +this splendid salary amount to? Was there no other +way in which I could have earned more than this +and could have kept my freedom and full independence? As the case stands now, I am pulled about +like a lion leashed with a thread, as the saying is, up +hill and down dale; and the most pitiful part of it +all is that I do not know how to be a success and +cannot be a favourite. I am an outsider in such +matters and have not the knack of it, especially +when I am put in comparison with men who have +‘made an art of the business. Consequently I am +unentertaining and not a bit convivial; I cannot +even raise a laugh. I am aware, too, that it often +actually annoys him to look at me, above all when he + + + +wishes to be merrier than his wont, for Iseem to him +gloomy. I cannot suit him at all. If I keep to +gravity, I seem disagreeable and almost a person to +run away from ; and if I smile and make my features +as pleasant as I can, he despises me outright and +abominates me. The thing makes no better impression than as if one were to play a comedy in a +tragic mask! All in all, what other life shall I live +for myself, poor fool, after having lived this one for +another?” +

+ +

+While you are still debating these matters the +bell rings, and you must follow the same routine, go +the rounds and stand up; but first you must rub +your loins and knees with ointment if you wish to +last the struggle out! Then comes a similar dinner, +prolonged to the same hour. In your case the diet +is in contrast to your former way of living; the +sleeplessness, too, and the sweating and the weariness +gradually undermine you, giving rise to consumption, +pneumonia, indigestion, or that noble complaint, the +gout. You stick it out, however, and often you +ought to be abed, but this is not permitted. They +think illness a pretext, and a way of shirking your +duties. The general consequences are that you are +always pale and look as if you were going to die any +minute. +

+ +

+So it goes in the city. And if you have to go into the +country, I say nothing of anything else, but it often +rains; you are the last to get there—even in the +matter of horses it was your luck to draw that kind !— +and you wait about until for lack of accommodation +they crowd you in with the cook or the mistress’s +hairdresser without giving you even a generous +supply of litter for a bed ! + + + +

+ +

+I make no bones of telling you a story that I was +told by our friend Thesmopolis, the Stoic, of something that happened to him which was very comical, +and it is not beyond the bounds of possibility that +the same thing may happen to someone else. He +was in the household of a rich and self-indulgent +woman who belonged to a distinguished family in +the city. Having to go into the country one time, +in the first place he underwent, he said, this highly +ridiculous experience, that he, a philosopher, was +given a favourite to sit by, one of those fellows who +have their legs depilated and their beards shaved off ; +the mistress held him in high honour, no doubt. He +gave the fellow’s name; it was Dovey!

Chelidonion : Little Swallow.

_ Now what +a thing that was, to begin with, for a stern‘old man +with a grey beard (you know what a long, venerable +beard Thesmopolis used to have) to sit beside a +fellow with rouged cheeks, underlined eyelids, an +unsteady glance, and a skinny neck—no dove, by +Zeus, but a plucked vulture! Indeed, had it not +been for repeated entreaties, he would have worn a +hair-net on his head. In other ways too Thesmopolis +suffered numerous annoyances from him all the way, +for he hummed and whistled and no doubt would +even have danced in the carriage if Thesmopolis had +not held him in check. +

+ +

+Then too, something else of a similar nature was +required of him. The woman sent for him and said: +“Thesmopolis, I am asking a great favour of you; + + + + +please do it for me without making any objections or +waiting to be asked repeatedly.” He promised, as +was natural, that he would do anything, and she +went on: “I ask this of you because I see that you +are kind and thoughtful and sympathetic—take my +dog Myrrhina (you know her) into your carriage and +look after her for me, taking care that she does not +want for anything. The poor thing is unwell and is +almost ready to have puppies, and these abominable, +disobedient servants do not pay much attention even +to me on journeys, let alone to her. So do not think +that you will be rendering me a trivial service if you +take good care of my precious, sweet doggie.” +Thesmopolis promised, for she plied him with many +entreaties and almost wept. The situation was as +funny as could be: a little dog peeping out of his +cloak just below his beard, wetting him often, even +if Thesmopolis did not add that detail, barking in a +squeaky voice (that is the way with Maltese dogs, +you know), and licking the philosopher’s beard, +especially if any suggestion of yesterday's gravy was +in it! The favourite ‘who had sat by him was joking +rather wittily one day at the expense of the company +in the dining-room, and when in due course his +banter reached Thesmopolis, he remarked: “As to +Thesmopolis,- I can only say that our Stoic has +finally gone to. the dogs!”

i.e. had become a Cynic.

I was told, too, that +the doggie actually had her puppies in the cloak of +Thesmopolis. +

+ +

+That is the way they make free with their dependants, yes, make game of them, gradually rendering +them submissive to their effrontery. I know a sharp- + + + + +tongued rhetorician who made a speech by request at +dinner in a style that was not by any means uncultivated, but very finished and studied. He was +applauded, however, because his speech, which was +delivered while they were drinking, was timed by +flasks of wine instead of measures of water! And he +took this venture on, it was said, for two hundred +drachmas.

It was not the fashion at ancient banquets for guests to make speeches. In consenting to deliver a selection from his repertory, the rhetorician put himself on a par with a professional entertainer. This was bad enough, but he made things still worse by allowing the company to time his speech with a substitute for a water-clock which they improvised out of a flask of wine.

+ +

+All this is not so bad, perhaps. But if Divesf +himself has a turn for writing poetry or prose and +recites his own compositions at dinner, then you +must certainly split yourself applauding and flattering +him and excogitating new styles of praise. Some +of them wish to be admired for their beauty also, +and they must hear themselves called an Adonis +or a Hyacinthus, although sometimes they have +a yard of nose. If you withhold your praise, off you +go at once to the quarries of Dionysius because +you are jealous and are plotting against your master. +They must be philosophers and rhetoricians, too, +and if they happen to commit a solecism, precisely +on that account their language must seem full of +the flavour of Attica and of Hymettus, and it must +be the law to speak that way in future. +

+ +

+After all, one could perhaps put up with the conduct of the men. But the women—! That is another +thing that the women are keen about—to have men +of education living in their households on a salary + + + + +and following their litters. They count it as one +among their other embellishments if it is said that +they are cultured and have an interest in philosophy +and write songs not much inferior to Sappho’s. To +that end, forsooth, they too trail hired rhetoricians and +grammarians and philosophers about, and listen to +their lectures—when ? it is ludicrous !—either while +their toilet is being made and their hair dressed, or +at dinner ; at other times they are too busy! And +often while the philosopher is delivering a discourse +the maid comes up and hands her a note from her +lover, so that the lecture on chastity is kept waiting +until she has written a reply to the lover and hurries +back to hear it. +

+ +

+At last, after a long lapse of time, when the feast +of Cronus

The Greek festival that corresponded to the Roman Saturnalia.

or the Panathenaic festival comes, you are +sent a beggarly scarf or a flimsy undergarment. Then +by all means there must be a long and impressive +procession. The first man, who has overheard his +master still discussing the matter, immediately runs +and tells you in advance, and goes away with a +generous fee for his announcement, paid in advance. +In the morning a baker’s dozen of them come +bringing it, and each one tells you: “I talked about +it a great deal!” “I jogged his memory!” “It was +left to me, and I chose the finest one!’ So all +of them depart with a tip, and even grumble that +you did not give more. +

+ +

+As to your pay itself, it is a matter of two obols, +or four, at a time, and when you ask for it you are +a bore and a nuisance. So, in order to get it you + + + + +must flatter and wheedle the master and pay court to +his steward too, but in another way; and you must +not neglect his friend and adviser, either. As what +you get is already owing to a clothier or doctor or +shoemaker, his gifts are no gifts and profit you +nothing.

An allusion to Sophocles, Ajax665 : ἐχθρῶν ἄδωρα δῶρα κοὺκ ὀνήσιμα.

+

+ +

+You are greatly envied, however, and perhaps some +slanderous story or other gradually gets afoot by +stealth and comes to a man who by now is glad to +receive charges against you, for he sees that you are +used up by your unbroken exertions and pay lame +and exhausted court to him, and that the gout is +growing upon you. To sum it up, after garnering all +that was most profitable in you, after consuming the +most fruitful years of your life and the greatest +vigour of your body, after reducing you to a thing of +_ rags and tatters, he is looking about for a rubbish-heap +on which to cast you aside unceremoniously, and for +another man to engage who can stand the work. +Under the charge that you once made overtures to a +page of his, or that, in spite of your age, you are trying +to seduce an innocent girl, his wife's maid, or something +else of that sort, you leave at night, hiding your face, +bundled out neck and crop, destitute of everything +and at the end of your tether, taking with you, in +addition to the burden of your years, that excellent +companion, gout. What you formerly knew you have +forgotten in all these years, and you have made your +belly bigger than a sack, an insatiable, inexorable +curse. Your gullet, too, demands what it is used to, +and dislikes to unlearn its lessons. + + + +

+ +

+Nobody else would take you in, now that you have +passed your prime and are like an old horse whose +hide, even, is not as serviceable as it was. Besides, +the scandal of your dismissal, exaggerated by conjecture, makes people think you an adulterer or +poisoner or something of the kind. Your accuser is +trustworthy even when he holds his tongue, while +you are a Greek, and easy-going in your ways and +prone to all sorts of wrong-doing. That is what they +think of us all, very naturally. For I believe I have +detected the reason for that opinion which they have +of us. Many who have entered households, to make +up for not knowing anything else that was useful, +have professed to supply predictions, philtres, lovecharms, and incantations against enemies ; yet they +assert they are educated, wrap themselves in the +philosopher’s mantle, and wear beards that cannot +lightly be sneered at. Naturally, therefore, they +entertain the same suspicion about all of us on seeing +that men whom they considered excellent are that +sort, and above all observing their obsequiousness at +dinners and in their other social relations, and their +servile attitude toward gain. + +

+ +

+Having shaken them off, they hate them, very +naturally, and endeavour in every way to destroy +them outright if possible; for they expect them to +betray the many hidden mysteries of their make-up, inasmuch as they are thoroughly acquainted with everything and have looked upon them unveiled. That +sticks in their throat, because they are all exactly like + + + +the finest of papyrus rolls, of which the knobs are of +gold and the slip-cover of purple, but the content is +either Thyestes feasting on his children or Oedipus +married to his mother, or Tereus debauching two +sisters at once. They too are splendid and +universally admired, but inside, underneath their +purple, they hide a deal of tragedy ; in fact if you +unroll any one of them, you will find an ample drama +by an Euripides or a Sophocles, while on the outside +there is a gaudy purple laticlave and a golden bulla. +Conscious of all this, they hate and plot against any +renegade who, having become thoroughly familiar +with them, is likely to expose the plot and tell it +broadcast. + +

+ +

+I desire, nevertheless, in imitation of Cebes,

Reputed author of the Tabula, a description of an maginary allegorical painting representing human life.

to +paint you a picture of this career that we have +discussed, so that you may look at it and determine. +whether you should enter it. I should gladly have +requisitioned an Apelles, or Parrhasius, or Aetion, or +Euphranor to paint it, but since it is impossible +nowadays to find anyone so excellent and so +thoroughly master of his craft, I shall show you the +picture as best I can in unembellished prose.

+ +

+Imagine painted a lofty, golden gateway, not down +on the level ground but above the earth on a hill ; +the slope is long and steep and slippery, so that many +a time those who hoped soon to be at the summit have +‘broken their necks by a slip of the foot. Within, +let Wealth himself be sitting, all golden, seemingly, +very beautiful and fascinating ; and let his lover, +afler ascending with great toil, draw near the door +and gaze spellbound at the gold. Let Hope, herself + + + + +tair of face and gaily dressed, take him in charge and +conduct him within, tremendously impressed by his +entrance. Then let Hope keep always in advance +of him, and let other women, Deceit and Servitude, +receive him successively and pass him on to Toil, who, +after breaking the wretch with hard labour, shall at +length deliver him, now sickly and faded, to Old +Age. Last of all, let Insolence lay hold of him and +drag him along to Despair; let Hope then fly away +and vanish, and instead of the golden portal by +which he entered, let him be ejected by some +remote and secret postern, naked, paunchy, pale, and +old, screening his nakedness with his left hand and +throttling himself with his right; and on the way +out, let him be met by Repentance, weeping to no +avail and helping to make an end of the poor man.

+ +

+“Let that be the conclusion of the painting. The +rest, my dear Timocles, is up to you; examine all the +details with care and make up your mind whether it +suits you to enter the pictured career by these doors +and be thrown out so disgracefully by that one +opposite. Whatever you do, remember the words of +the philosopher: “God is not at fault; the fault is +his who maketh the choice.”Plato Republic 10, 617. + +

+
+ diff --git a/data/tlg0062/tlg033/tlg0062.tlg033.perseus-grc2.xml b/data/tlg0062/tlg033/tlg0062.tlg033.perseus-grc2.xml index 83f1f7253..1eba9fb29 100644 --- a/data/tlg0062/tlg033/tlg0062.tlg033.perseus-grc2.xml +++ b/data/tlg0062/tlg033/tlg0062.tlg033.perseus-grc2.xml @@ -7,17 +7,19 @@ Περὶ τῶν ἐν Μισθῷ συνόντων Lucian -A. M. Harmon +Austin Morris Harmon, 1878-1950 Perseus Project, Tufts University Gregory Crane Prepared under the supervision of Bridget Almas Lisa Cerrato +Gregory Crane Rashmi Singhal The National Endowment for the Humanities +Harvard Library Arcadia Fund Google Digital Humanities Awards Program @@ -31,14 +33,14 @@ Available under a Creative Commons Attribution-ShareAlike 4.0 International License - + Lucian Lucian - A. M. Harmon + Austin Morris Harmon, 1878-1950 London William Heinemann Ltd. @@ -53,25 +55,25 @@ - +

optical character recognition

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 - + - + Greek @@ -81,120 +83,124 @@ EpiDoc and CTS conversion and other cleanup - + - -
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καὶ τί σοι πρώτον, ὠ φιλότης, ἢ τί ὕστατον, φασί, . καταλέξω τούτων ἃ πάσχειν ἢ ποιεῖν ἀνάγκη τοὺς ἐπὶ μισθῷ συνόντας κἀν ταῖς τῶν εὐδαιμόνων τούτων φιλίαις ἐξεταζομένους — εἰ χρὴ φιλίαν τὴν τοιαύτην αὐτῶν δουλείαν ἐπονομάζειν; οἶδα γὰρ πολλὰ καὶ σχεδὸν τὰ πλεῖστα τῶν συμβαινόντων αὐτοῖς, οὐκ αὐτὸς μὰ Δία τοῦ τοιούτου πειραθείς, οὐ γὰρ ἐν ἀνάγκῃ; μοι ἡ πεῖρα ἐγεγένητο, μηδέ, ὦ θεοί, γένοιτο· ἀλλὰ πολλοὶ τῶν εἰς τὸν βίον τοῦτον ἐμπεπτωκότων ἐξηγόρευον πρός με, οἱ μὲν ἔτι ἐν τῷ κακῷ ὄντες, ἀποδυρόμενοι ὁπόσα καὶ ὁποῖα ἔπασχον, οἱ δὲ ὥσπερ ἐκ δεσμωτηρίου τινὸς ἀποδράντες οὐκ ἀηδῶς μνημονεύοντες ὧν ἐπεπόνθεσαν ἀλλὰ γὰρ εὐφραίνοντο ἀναλογιζόμενοι οἵων ἀπηλλάγησαν.

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ἀξιοπιστότεροι δὲ ἦσαν οὗτοι διὰ πάσης, ὡς εἰπεῖν, τῆς τελετῆς διεξεληλυθότες καὶ πάντα ἐξ ἀρχῆς εἰς τέλος ἐποπτεύσαντες. οὐ παρέργως οὖν οὐδὲ ἀμελῶς ἐπήκουον αὐτῶν καθάπερ ναυαγίαν τινὰ καὶ σωτηρίαν αὐτῶν παράλογον διηγουμένων, οἷοὶ εἰσιν οἱ πρὸς τοῖς ἱεροῖς ἐξυρημένοι τὰς κεφαλὰς συνάμα πολλοὶ τὰς τρικυμίας καὶ ζάλας καὶ ἀκρωτήρια καὶ ἐκβολὰς καὶ ἱστοῦ κλάσεις καὶ πηδαλίων ἀποκαυλίσεις διεξιόντες, ἐπὶ πᾶσι δὲ τοὺς Διοσκούρους ἐπιφαινομένους, — οἰκεῖοι γὰρ τῆς τοιαύτης τραγῳδίας οὗτοί γε — ἢ τινʼ ἄλλον ἐκ μηχανῆς θεὸν ἐπὶ τῷ καρχησίῳ καθεζόμενον ἢ πρὸς τοῖς πηδαλίοις ἑστῶτα καὶ πρός τινα ᾐόνα μαλακὴν ἀπευθύνοντα τὴν ναῦν, οἷ προσενεχθεῖσα ἔμελλεν αὐτὴ μὲν ἠρέμα καὶ κατὰ σχολὴν διαλυθήσεσθαι, αὐτοὶ δὲ ἀσφαλῶς ἀποβήσεσθαι χάριτι καὶ εὐμενείᾳ τοῦ θεοῦ.

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ἐκεῖνοι μὲν οὖν τὰ πολλὰ ταῦτα πρὸς τὴν χρείαν τὴν παραυτίκα ἐπιτραγῳδοῦσιν ὡς παρὰ πλειόνων λαμβάνοιεν, οὐ δυστυχεῖς μόνον ἀλλὰ καὶ θεοφιλεῖς τινες εἶναι δοκοῦντες·

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καὶ τί σοι πρῶτον, ὦ φιλότης, ἢ τί ὕστατον, φασί, καταλέξω τούτων ἃ πάσχειν ἢ ποιεῖν ἀνάγκη τοὺς ἐπὶ μισθῷ συνόντας κἀν ταῖς τῶν εὐδαιμόνων τούτων φιλίαις ἐξεταζομένους — εἰ χρὴ φιλίαν τὴν τοιαύτην αὐτῶν δουλείαν ἐπονομάζειν; οἶδα γὰρ πολλὰ καὶ σχεδὸν τὰ πλεῖστα τῶν συμβαινόντων αὐτοῖς, οὐκ αὐτὸς μὰ Δία τοῦ τοιούτου πειραθείς, οὐ γὰρ ἐν ἀνάγκῃ μοι ἡ πεῖρα ἐγεγένητο, μηδέ, ὦ θεοί, γένοιτο· ἀλλὰ πολλοὶ τῶν εἰς τὸν βίον τοῦτον ἐμπεπτωκότων ἐξηγόρευον πρός με, οἱ μὲν ἔτι ἐν τῷ κακῷ ὄντες, ἀποδυρόμενοι ὁπόσα καὶ ὁποῖα ἔπασχον, οἱ δὲ ὥσπερ ἐκ δεσμωτηρίου τινὸς ἀποδράντες οὐκ ἀηδῶς μνημονεύοντες ὧν ἐπεπόνθεσαν· ἀλλὰ γὰρ εὐφραίνοντο ἀναλογιζόμενοι οἵων ἀπηλλάγησαν.

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ἀξιοπιστότεροι δὲ ἦσαν οὗτοι διὰ πάσης, ὡς εἰπεῖν, τῆς τελετῆς διεξεληλυθότες καὶ πάντα ἐξ ἀρχῆς εἰς τέλος ἐποπτεύσαντες. οὐ παρέργως οὖν οὐδὲ ἀμελῶς ἐπήκουον αὐτῶν καθάπερ ναυαγίαν τινὰ καὶ σωτηρίαν αὑτῶν παράλογον διηγουμένων, οἷοί εἰσιν οἱ πρὸς τοῖς ἱεροῖς ἐξυρημένοι τὰς κεφαλὰς συνάμα πολλοὶ τὰς τρικυμίας καὶ ζάλας καὶ ἀκρωτήρια καὶ ἐκβολὰς καὶ ἱστοῦ κλάσεις καὶ πηδαλίων ἀποκαυλίσεις διεξιόντες, ἐπὶ πᾶσι δὲ τοὺς Διοσκούρους ἐπιφαινομένους, — οἰκεῖοι γὰρ τῆς τοιαύτης τραγῳδίας οὗτοί γε — ἤ τινʼ ἄλλον ἐκ μηχανῆς θεὸν ἐπὶ τῷ καρχησίῳ καθεζόμενον ἢ πρὸς τοῖς πηδαλίοις ἑστῶτα καὶ πρός τινα ᾐόνα μαλακὴν ἀπευθύνοντα τὴν ναῦν, οἷ προσενεχθεῖσα ἔμελλεν αὐτὴ μὲν ἠρέμα καὶ κατὰ σχολὴν διαλυθήσεσθαι, αὐτοὶ δὲ ἀσφαλῶς ἀποβήσεσθαι χάριτι καὶ εὐμενείᾳ τοῦ θεοῦ.

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ἐκεῖνοι μὲν οὖν τὰ πολλὰ ταῦτα πρὸς τὴν χρείαν τὴν παραυτίκα ἐπιτραγῳδοῦσιν ὡς παρὰ πλειόνων λαμβάνοιεν, οὐ δυστυχεῖς μόνον ἀλλὰ καὶ θεοφιλεῖς τινες εἶναι δοκοῦντες·

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οἱ δὲ τοὺς ἐν ταῖς οἰκίαις χειμῶνας καὶ τὰς τρικυμίας καὶ νὴ Δία πεντακυμίας τε καὶ δεκακυμίας, εἰ οἷόν τε εἰπεῖν, διηγούμενοι, καὶ ὡς τὸ πρῶτον εἰσέπλευσαν, γαληνοῦ ὑποφαινομένου τοῦ πελάγους, καὶ ὅσα πράγματα παρὰ τὸν πλοῦν ὅλον ὑπέμειναν ἢ διψῶντες ἢ ναυτιῶντες ἢ ὑπεραντλούμενοι τῇ ἅλμῃ, καὶ τέλος ὡς πρὸς πέτραν τινὰ ὕφαλον ἢ σκόπελον ἀπόκρημνον περιρρήξαντες τὸ δύστηνον σκαφίδιον ἄθλιοι κακῶς ἐξενήξαντο γυμνοὶ καὶ πάντων ἐνδεεῖς τῶν ἀναγκαίων — ἐν δὴ τούτοις καὶ τῇ τούτων διηγήσει ἐδόκουν μοι τὰ πολλὰ οὗτοι ὑπʼ αἰσχύνης ἐπικρύπτεσθαι, καὶ ἑκόντες εἶναι ἐπιλανθάνεσθαι αὐτῶν.

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ἀλλʼ ἔγωγε κἀκεῖνα καὶ εἲ τινʼ ἄλλα ἐκ τοῦ λόγου συντιθεὶς εὑρίσκω προσόντα ταῖς τοιαύταις συνουσίαις, οὐκ ὀκνήσω σοι πάντα, ὦ καλὲ Τιμόκλεις, διεξελθεῖν· δοκῶ γάρ μοι ἐκ πολλοῦ ἤδη κατανενοηκέναι σε τούτῳ τῷ βίῳ ἐπιβουλεύοντα,

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ἀλλʼ ἔγωγε κἀκεῖνα καὶ εἴ τινʼεἴ τιν'  Halm: ἔστιν γ, τινα Ν. ἄλλα ἐκ τοῦ λόγου συντιθεὶς εὑρίσκω προσόντα ταῖς τοιαύταις συνουσίαις, οὐκ ὀκνήσω σοι πάντα, ὦ καλὲ Τιμόκλεις, διεξελθεῖν· δοκῶ γάρ μοι ἐκ πολλοῦ ἤδη κατανενοηκέναι σε τούτῳ τῷ βίῳ ἐπιβουλεύοντα,

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καὶ πρῶτόν γε ὁπηνίκα περὶ τῶν τοιούτων ὁ λόγος ἐνέπεσεν, εἶτα ἐπῄνεσέ τις τῶν παρόντων τὴν τοιαύτην μισθοφοράν, τρισευδαίμονας εἶναι λέγων οἷς μετὰ τοῦ φίλους ἔχειν τοὺς ἀρίστους Ῥωμαίων καὶ δειπνεῖν δεῖπνα πολυτελῆ καὶ ἀσύμβολα καὶ οἰκεῖν ἐν καλῷ καὶ ἀποδημεῖν μετὰ πάσης ῥᾳστώνης καὶ ἡδονῆς ἐπὶ λευκοῦ ζεύγους, εἰ τύχοι, ἐξυπτιάζοντας, προσέτι καὶ μισθὸν τῆς φιλίας καὶ ὧν εὖ πάσχουσιν τούτων λαμβάνειν οὐκ ὀλίγον ἐστίν· ἀτεχνῶς γὰρ ἄσπορα καὶ ἀνήροτα τοῖς τοιούτοις τὰ πάντα φύεσθαι. ὁπότε οὖν ταῦτα καὶ τὰ τοιαῦτα ἤκουες, ἑώρων ὅπως ἐκεχήνεις πρὸς αὐτὰ καὶ πάνυ σφόδρα πρὸς τὸ δέλεαρ ἀναπεπταμένον παρεῖχες τὸ στόμα.

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ὡς οὖν τό γε ἡμέτερον εἰσαῦθίς ποτε ἀναίτιον ᾖ μηδὲ ἔχῃς λέγειν ὡς ὁρῶντές σε τηλικοῦτο μετὰ τῆς καρίδος ἄγκιστρον καταπίνοντα οὐκ ἐπελαβόμεθα οὐδὲ πρὶν ἐμπεσεῖν τῷ λαιμῷ περιεσπάσαμεν οὐδὲ προεδηλώσαμεν, ἀλλὰ περιμείναντες ἐξ ἑλκομένου καὶ ἐμπεπηγότος ἤδη συρόμενον καὶ πρὸς ἀνάγκην ἀγόμενον ὁρᾶν ὅτʼ οὐδὲν ὄφελος ἑστῶτες ἐπεδακρύομεν· ὅπως μὴ ταῦτα λέγῃς ποτέ, πάνυ εὔλογα, ἢν λέγηται, καὶ ἄφυκτα ἡμῖν, ὡς οὐκ ἀδικοῦμεν μὴ προμηνύσαντες, ἄκουσον ἐξ ἀρχῆς ἁπάντων, καὶ τὸ δίκτυόν τε αὐτὸ καὶ τῶν κύρτων τὸ ἀδιέξοδον ἔκτοσθεν ἐπὶ σχολῆς, ἀλλὰ μὴ ἔνδοθεν ἐκ τοῦ μυχοῦ προεπισκόπησον, καὶ τοῦ ἀγκίστρου δὲ τὸ ἀγκύλον καὶ τὴν εἰς τὸ ἔμπαλιν τοῦ σκόλοπος ἀναστροφὴν καὶ τῆς τριαίνης τὰς ἀκμὰς εἰς τὰς χεῖρας λαβὼν καὶ πρὸς τὴν γνάθον πεφυσημένην ἀποπειρώμενος, ἢν μὴ πάνυ ὀξέα μηδὲ ἄφυκτα μηδὲ ἀνιαρὰ ἐν τοῖς τραύμασι φαίνηται βιαίως σπῶντα καὶ ἀμάχως ἀντιλαμβανόμενα, ἡμᾶς μὲν ἐν τοῖς δειλοῖς καὶ διὰ τοῦτο πεινῶσιν ἀνάγραφε, σεαυτὸν δὲ παρακαλέσας θαρρεῖν ἐπιχείρει τῇ ἄγρᾳ, εἰ θέλεις, καθάπερ ὁ λάρος ὅλον περιχανὼν τὸ δέλεαρ.

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ῥηθήσεται δὲ ὁ πᾶς λόγος τὸ μὲν ὅλον ἴσως διὰ σέ, πλὴν ἀλλʼ οὔ γε περὶ τῶν φιλοσοφούντων ὑμῶν μόνον, οὐδὲ ὁπόσοι ʼ σπουδαιοτέραν τὴν προαίρεσιν προείλοντο ἐν τῷ βίῳ, ἀλλὰ καὶ περὶ γραμματιστῶν καὶ ῥητόρων καὶ μουσικῶν καὶ ὅλως τῶν ἐπὶ παιδείαις συνεῖναι καὶ μισθοφορεῖν ἀξιουμένων. κοινῶν δὲ ὡς ἐπίπαν ὄντων καὶ ὁμοίων τῶν συμβαινόντων ἅπασι, δῆλον ὡς οὐκ ἐξαίρετα μέν, αἰσχίω δὲ τὰ αὐτὰ ὄντα γίγνεται τοῖς φιλοσοφοῦσιν, εἰ τῶν ὁμοίων τοῖς ἄλλοις ἀξιοῖντο καὶ μηδὲν αὐτοὺς σεμνότερον οἱ μισθοδόται ἄγοιεν. ὅ τι δʼ ἂν οὖν ὁ λόγος αὐτὸς ἐπιὼν ἐξευρίσκῃ, τούτου τὴν αἰτίαν μάλιστα μὲν οἱ ποιοῦντες αὐτοί, ἔπειτα δὲ οἱ ὑπομένοντες αὐτὰ δίκαιοι ἔχειν ἐγὼ δὲ ἀναίτιος, εἰ μὴ ἀληθείας καὶ παρρησίας ἐπιτίμιὸν τί ἐστιν.

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τοὺς μέντοι τοῦ ἄλλου πλήθους, οἷον γυμναστάς τινας ἢ κόλακας, ἰδιώτας καὶ μικροὺς τὰς γνώμας καὶ ταπεινοὺς αὐτόθεν ἀνθρώπους, οὔτε ἀποτρέπειν ἄξιον τῶν τοιούτων συνουσιῶν, οὐδὲ γὰρ ἂν πεισθεῖεν, οὔτε μὴν αἰτιᾶσθαι καλῶς ἔχει μὴ ἀπολειπομένους τῶν μισθοδοτῶν εἰ καὶ πάνυ πολλὰ ὑβρίζοιντο ὑπʼ αὐτῶν, ἐπιτήδειοι γὰρ καὶ οὐκ ἀνάξιοι τῆς τοιαύτης διατριβῆς· ἄλλως τε οὐδὲ σχοῖεν ἄν τι ἄλλο πρὸς ὅ τι χρὴ ἀποκλίναντας αὐτοὺς παρέχειν αὑτοὺς ἐνεργούς, ἀλλʼ ἤν τις αὐτῶν ἀφέλῃ τοῦτο, ἄτεχνοι αὐτίκα καὶ ἀργοὶ καὶ περιττοὶ εἰσιν. οὐδὲν οὖν οὔτʼ αὐτοὶ δεινὸν πάσχοιεν ἂν οὔτʼ ἐκεῖνοι ὑβρισταὶ δοκοῖεν εἰς τὴν ἀμίδα, φασίν, ἐνουροῦντες· ἐπὶ γάρ τοι τὴν ὕβριν ταύτην ἐξ ἀρχῆς παρέρχονται εἰς τὰς οἰκίας, καὶ ἡ τέχνη φέρειν καὶ ἀνέχεσθαι τὰ γιγνόμενα. περὶ δὲ ὧν προεῖπον τῶν πεπαιδευμένων ἄξιον ἀγανακτεῖν καὶ πειρᾶσθαι ὡς ἔνι μάλιστα μετάγειν αὐτοὺς καὶ πρὸς ἐλευθερίαν ἀφαιρεῖσθαι.

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ὡς οὖν τό γε ἡμέτερον εἰσαῦθίς ποτε ἀναίτιον ᾖ μηδὲ ἔχῃςἔχης Fritzsche: ἔχοις MSS. λέγειν ὡς ὁρῶντές σε τηλικοῦτο μετὰ τῆς καρίδος ἄγκιστρον καταπίνοντα οὐκ ἐπελαβόμεθα οὐδὲ πρὶν ἐμπεσεῖν τῷ λαιμῷ περιεσπάσαμεν οὐδὲ προεδηλώσαμεν, ἀλλὰ περιμείναντες ἐξ ἑλκομένουἐξ ἑλκομένον Harmon: ἐξελκομένου MSS. καὶ ἐμπεπηγότος ἤδη συρόμενον καὶ πρὸς ἀνάγκην ἀγόμενον ὁρᾶν, ὅτʼ οὐδὲν ὄφελος ἑστῶτες ἐπεδακρύομεν· ὅπως μὴ ταῦτα λέγῃς ποτέ, πάνυ εὔλογα, ἢν λέγηται, καὶ ἄφυκτα ἡμῖν, ὡς οὐκ ἀδικοῦμεν μὴ προμηνύσαντες, ἄκουσον ἐξ ἀρχῆς ἁπάντων, καὶ τὸ δίκτυόν τε αὐτὸ καὶ τῶν κύρτων τὸ ἀδιέξοδον ἔκτοσθεν ἐπὶ σχολῆς, ἀλλὰ μὴ ἔνδοθεν ἐκ τοῦ μυχοῦ προεπισκόπησον, καὶ τοῦ ἀγκίστρου δὲ τὸ ἀγκύλον καὶ τὴν εἰς τὸ ἔμπαλιν τοῦ σκόλοπος ἀναστροφὴν καὶ τῆς τριαίνης τὰς ἀκμὰς εἰς τὰς χεῖρας λαβὼν καὶ πρὸς τὴν γνάθον πεφυσημένην ἀποπειρώμενος, ἢν μὴ πάνυ ὀξέα μηδὲ ἄφυκτα μηδὲ ἀνιαρὰ ἐν τοῖς τραύμασι φαίνηται βιαίως σπῶντα καὶ ἀμάχως ἀντιλαμβανόμενα, ἡμᾶς μὲν ἐν τοῖς δειλοῖς καὶ διὰ τοῦτο πεινῶσιν ἀνάγραφε, σεαυτὸν δὲ παρακαλέσας θαρρεῖν ἐπιχείρει τῇ ἄγρᾳ, εἰ θέλεις, καθάπερ ὁ λάρος ὅλον περιχανὼν τὸ δέλεαρ.

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ῥηθήσεται δὲ ὁ πᾶς λόγος τὸ μὲν ὅλον ἴσως διὰ σέ, πλὴν ἀλλʼ οὔ γε περὶ τῶν φιλοσοφούντων ὑμῶν μόνον, οὐδὲ ὁπόσοι σπουδαιοτέραν τὴν προαίρεσιν προείλοντο ἐν τῷ βίῳ, ἀλλὰ καὶ περὶ γραμματιστῶν καὶ ῥητόρων καὶ μουσικῶν καὶ ὅλως τῶν ἐπὶ παιδείαις συνεῖναι καὶ μισθοφορεῖν ἀξιουμένων. κοινῶν δὲ ὡς ἐπίπαν ὄντων καὶ ὁμοίων τῶν συμβαινόντων ἅπασι, δῆλον ὡς οὐκ ἐξαίρετα μέν, αἰσχίω δὲ τὰ αὐτὰ ὄντα γίγνεται τοῖς φιλοσοφοῦσιν, εἰ τῶν ὁμοίων τοῖς ἄλλοις ἀξιοῖντο καὶ μηδὲν αὐτοὺς σεμνότερον οἱ μισθοδόται ἄγοιεν. ὅ τι δʼ ἂν οὖν ὁ λόγος αὐτὸς ἐπιὼν ἐξευρίσκῃ, τούτου τὴν αἰτίαν μάλιστα μὲν οἱ ποιοῦντες αὐτοί, ἔπειτα δὲ οἱ ὑπομένοντες αὐτὰ δίκαιοι ἔχειν· ἐγὼ δὲ ἀναίτιος, εἰ μὴ ἀληθείας καὶ παρρησίας ἐπιτίμιόν τί ἐστιν.

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τοὺς μέντοι τοῦ ἄλλου πλήθους, οἷον γυμναστάς τινας ἢ κόλακας, ἰδιώτας καὶ μικροὺς τὰς γνώμας καὶ ταπεινοὺς αὐτόθεν ἀνθρώπους, οὔτε ἀποτρέπειν ἄξιον τῶν τοιούτων συνουσιῶν, οὐδὲ γὰρ ἂν πεισθεῖεν, οὔτε μὴν αἰτιᾶσθαι καλῶς ἔχει μὴ ἀπολειπομένους τῶν μισθοδοτῶν εἰ καὶ πάνυ πολλὰ ὑβρίζοιντο ὑπʼ αὐτῶν, ἐπιτήδειοι γὰρ καὶ οὐκ ἀνάξιοι τῆς τοιαύτης διατριβῆς· ἄλλως τε οὐδὲ σχοῖεν ἄν τι ἄλλο πρὸς ὅ τι χρὴ ἀποκλίναντας αὐτοὺς παρέχειν αὑτοὺς ἐνεργούς,ἄλλως τε οὐδὲ σχοῖεν αν πρὸς ὅ τι ἄλλο ἀποκλίναντες παρέχοιεν αὐτοὺς ἐνεργούς Hartman. ἀλλʼ ἤν τις αὐτῶν ἀφέλῃ τοῦτο, ἄτεχνοι αὐτίκα καὶ ἀργοὶ καὶ περιττοί εἰσιν. οὐδὲν οὖν οὔτʼ αὐτοὶ δεινὸν πάσχοιεν ἂν οὔτʼ ἐκεῖνοι ὑβρισταὶ δοκοῖεν εἰς τὴν ἀμίδα, φασίν, ἐνουροῦντες· ἐπὶ γάρ τοι τὴν ὕβριν ταύτην ἐξ ἀρχῆς παρέρχονται εἰς τὰς οἰκίας, καὶ ἡ τέχνη φέρειν καὶ ἀνέχεσθαι τὰ γιγνόμενα. περὶ δὲ ὧν προεῖπον τῶν πεπαιδευμένων ἄξιον ἀγανακτεῖν καὶ πειρᾶσθαι ὡς ἔνι μάλιστα μετάγειν αὐτοὺς καὶ πρὸς ἐλευθερίαν ἀφαιρεῖσθαι.

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δοκῶ δέ μοι καλῶς ἂν ποιῆσαι, εἰ τὰς αἰτίας ἀφʼ ὧν ἐπὶ τὸν τοιοῦτον βίον ἀφικνοῦνταί τινες προεξετάσας δείξαιμι οὐ πάνυ βιαίους οὐδʼ ἀναγκαίας· οὕτω γὰρ ἂν αὐτοῖς ἡ ἀπολογία προαναιροῖτο καὶ ἡ πρώτη ὑπόθεσις τῆς ἐθελοδουλείας. οἱ μὲν δὴ πολλοὶ τὴν πενίαν καὶ τὴν τῶν ἀναγκαίων χρείαν προθέμενοι ἱκανὸν τοῦτο προκάλυμμα οἴονται προβεβλῆσθαι τῆς πρὸς τὸν βίον τοῦτον αὐτομολίας, καὶ ἀποχρῆν αὐτοῖς νομίζουσιν εἰ λέγοιεν ὡς συγγνώμης ἄξιον ποιοῦσιν τὸ χαλεπώτατον τῶν ἐν τῷ βίῳ, τὴν πενίαν, διαφυγεῖν ζητοῦντες· εἶτα ὁ Θέογνις πρόχειρος καὶ πολὺ τό, πᾶς γὰρ ἀνὴρ πενίῃ δεδμημένος καὶ ὅσα ἄλλα δείματα ὑπὲρ τῆς πενίας οἱ ἀγεννέστατοι τῶν ποιητῶν ἐξενηνόχασιν.

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ἐγὼ δʼ εἰ μὲν ἑώρων αὐτοὺς φυγήν τινα ὡς ἀληθῶς τῆς πενίας εὑρισκομένους ἐκ τῶν τοιούτων συνουσιῶν, οὐκ ἂν ὑπὲρ τῆς ἄγαν ἐλευθερίας ἐμικρολογούμην πρὸς αὐτούς· ἐπεὶ δὲ — ὡς ὁ καλός που ῥήτωρ ἔφη — τοῖς τῶν νοσούντων σιτίοις ἐοικότα λαμβάνουσι, τίς ἔτι μηχανὴ μὴ οὐχὶ καὶ πρὸς τοῦτο κακῶς βεβουλεῦσθαι δοκεῖν αὐτούς, ἀεὶ μενούσης αὐτοῖς ὁμοίας τῆς ὑποθέσεως τοῦ βίου; πενία γὰρ εἰσαεὶ καὶ τὸ λαμβάνειν ἀναγκαῖον καὶ ἀπόθετον οὐδὲν οὐδὲ περιττὸν εἰς φυλακήν, ἀλλὰ τὸ δοθέν, κἂν δοθῇ, κἂν ἀθρόως ληφθῇ, πᾶν ἀκριβῶς καὶ τῆς χρείας ἐνδεῶς καταναλίσκεται. καλῶς δὲ εἶχε μὴ τοιαύτας τινὰς ἀφορμὰς ἐπινοεῖν αἳ τὴν πενίαν τηροῦσι παραβοηθοῦσαι μόνον αὐτῇ, ἀλλʼ αἳ τέλεον ἐξαιρήσουσιν, καὶ ὑπέρ γε τοῦ τοιούτου καὶ εἰς βαθυκήτεα πόντον ἴσως ῥιπτεῖν, εἰ δεῖ, ὦ Θέογνι, καὶ πετρέων, ὡς φής, κατʼ ἠλιβάτων. εἰ δέ τις ἀεὶ πένης καὶ ἐνδεὴς καὶ ὑπόμισθος ὢν οἴεται πενίαν αὐτῷ τούτῳ διαπεφευγέναι, οὐκ οἶδα πῶς ὁ τοιοῦτος οὐκ ἂν δόξειεν ἑαυτὸν ἐξαπατᾶν.

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ἄλλοι δὲ πενίαν μὲν αὐτὴν οὐκ ἂν. φοβηθῆναι οὐδὲ καταπλαγῆναί φασιν, εἰ ἐδύναντο τοῖς ἄλλοις ὁμοίως πονοῦντες ἐκπορίζειν τὰ ἄλφιτα, νῦν δέ, πεπονηκέναι γὰρ αὐτοῖς τὰ σώματα ἢ ὑπὸ γήρως ἢ ὑπὸ νόσων, ἐπὶ τήνδε ῥᾴστην οὖσαν τὴν μισθοφορὰν ἀπηντηκέναι. φέρʼ οὖν ἴδωμεν εἰ ἀληθῆ λέγουσιν καὶ ἐκ τοῦ ῥᾴστου, μὴ πολλὰ μηδὲ πλείω τῶν ἄλλων πονοῦσι, περιγίγνεται αὐτοῖς τὰ διδόμενα· εὐχῇ γὰρ ἂν ἐοικότα εἴη ταῦτά γε, μὴ πονήσαντα μηδὲ καμόντα ἕτοιμον ἀργύριον λαβεῖν. τὸ δʼ ἐστὶ καὶ ῥηθῆναι κατʼ ἀξίαν ἀδύνατον τοσαῦτα πονοῦσιν καὶ κάμνουσιν ἐν ταῖς συνουσίαις, ὥστε πλείονος ἐνταῦθα καὶ ἐπὶ τοῦτο μάλιστα τῆς ὑγιείας δεῖσθαι, μυρίων ὄντων ὁσημέραι τῶν ἐπιτριβόντων τὸ σῶμα καὶ πρὸς ἐσχάτην ἀπόγνωσιν καταπονούντων. λέξομεν δὲ αὐτὰ ἐν τῷ προσήκοντι καιρῷ, ἐπειδὰν καὶ τὰς ἄλλας αὐτῶν δυσχερείας διεξίωμεν· τὸ δὲ νῦν εἶναι ἱκανὸν ἦν ὑποδεῖξαι ὡς οὐδʼ οἱ διὰ ταύτην λέγοντες αὑτοὺς ἀποδίδοσθαι τὴν πρόφασιν ἀληθεύοιεν ἄν.

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λοιπὸν δὴ καὶ ἀληθέστατον μέν, ἥκιστα δὲ πρὸς αὐτῶν λεγόμενον, ἡδονῆς ἕνεκα καὶ τῶν πολλῶν καὶ ἀθρόων ἐλπίδων εἰσπηδᾶν αὐτοὺς εἰς τὰς οἰκίας, καταπλαγέντας μὲν τὸ πλῆθος τοῦ χρυσοῦ καὶ τοῦ ἀργύρου, εὐδαιμονήσαντας δὲ ἐπὶ τοῖς δείπνοις καὶ τῇ ἄλλῃ τρυφῇ, ἐλπίσαντας δὲ ὅσον αὐτίκα χανδὸν οὐδενὸς ἐπιστομίζοντος πίεσθαι τοῦ χρυσίου. ταῦτα ὑπάγει αὐτοὺς καὶ δούλους ἀντὶ ἐλευθέρων τίθησιν — οὐχ ἡ τῶν ἀναγκαίων χρεία, ἣν ἔφασκον, ἀλλʼ ἡ τῶν οὐκ ἀναγκαίων ἐπιθυμία καὶ ὁ τῶν πολλῶν καὶ πολυτελῶν ἐκείνων ζῆλος. τοιγαροῦν ὥσπερ δυσέρωτας αὐτοὺς καὶ κακοδαίμονας ἐραστὰς ἔντεχνοί τινες καὶ τρίβωνες ἐρώμενοι παραλαβόντες ὑπεροπτικῶς περιέπουσιν, ὅπως ἀεὶ ἐρασθήσονται αὐτῶν θεραπεύοντες, ἀπολαῦσαι δὲ τῶν παιδικῶν ἀλλʼ οὐδὲ μέχρι φιλήματος ἄκρου μεταδιδόντες· ἴσασι γὰρ ἐν τῷ τυχεῖν τὴν διάλυσιν τοῦ ἔρωτος γενησομένην. ταύτην οὖν ἀποκλείουσιν καὶ ζηλοτύπως φυλάττουσιν τὰ δὲ ἄλλα ἐπʼ ἐλπίδος ἀεὶ τὸν ἐραστὴν ἔχουσιν. δεδίασι γὰρ μὴ αὐτὸν ἡ ἀπόγνωσις ἀπαγάγῃ τῆς ἄγαν ἐπιθυμίας καὶ ἀνέραστος αὐτοῖς γένηται· προσμειδιῶσιν οὖν καὶ ὑπισχνοῦνται καὶ ἀεὶ εὖ ποιήσουσι καὶ χαριοῦνται καὶ ἐπιμελήσονται πολυτελῶς. εἶτʼ ἔλαθον ἄμφω γηράσαντες, ἔξωροι γενόμενοι καὶ οὗτος τοῦ ἐρᾶν κἀκεῖνος τοῦ μεταδιδόναι. πέπρακται δʼ οὖν αὐτοῖς οὐδὲν ἐν ἅπαντι τῷ βίῳ πέρα τῆς ἐλπίδος.

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τὸ μὲν δὴ διʼ ἡδονῆς ἐπιθυμίαν ἅπαντα ὑπομένειν οὐ πάνυ ἴσως ὑπαίτιον, ἀλλὰ συγγνώμη εἴ τις ἡδονῇ χαίρει καὶ τοῦτο ἐξ ἅπαντος θεραπεύει ὅπως μεθέξει αὐτῆς. καίτοι αἰσχρὸν ἴσως καὶ ἀνδραποδῶδες ἀποδόσθαι διὰ ταύτην ἑαυτὸν πολὺ γὰρ ἡδίων ἡ ἐκ τῆς ἐλευθερίας ἡδονή. ὅμως δʼ οὖν ἐχέτω τινὰ συγγνώμην αὐτοῖς, εἰ ἐπιτυγχάνοιτο· τὸ δὲ διʼ ἡδονῆς ἐλπίδα μόνον πολλὰς ἀηδίας ὑπομένειν γελοῖον οἶμαι καὶ ἀνόητον, καὶ ταῦτα ὁρῶντας ὡς οἱ μὲν πόνοι σαφεῖς καὶ πρόδηλοι καὶ ἀναγκαῖοι, τὸ δὲ ἐλπιζόμενον ἐκεῖνο, ὁτιδήποτέ ἐστιν τὸ ἡδύ, οὔτε ἐγένετό πω τοσούτου χρόνου, προσέτι δὲ οὐδὲ γενήσεσθαι ἔοικεν, εἴ τις ἐκ τῆς ἀληθείας λογίζοιτο. οἱ μέν γε τοῦ Ὀδυσσέως ἑταῖροι γλυκύν τινα τὸν λωτὸν ἐσθίοντες ἠμέλουν τῶν ἄλλων καὶ πρὸς τὸ παρὸν ἡδὺ τῶν καλῶς ἐχόντων κατεφρόνουν ὥστε οὐ πάντῃ ἄλογος αὐτῶν ἡ λήθη τοῦ καλοῦ, πρὸς τῷ ἡδεῖ ἐκείνῳ τῆς ψυχῆς διατριβούσης. τὸ δὲ λιμῷ συνόντα παρεστῶτα ἄλλῳ τοῦ λωτοῦ ἐμφορουμένῳ μηδὲν μεταδιδόντι ὑπὸ ἐλπίδος μόνης τοῦ κἂν αὐτὸν παραγεύσασθαί ποτε δεδέσθαι, τῶν καλῶς καὶ ὀρθῶς ἐχόντων ἐπιλελησμένον,Ἡράκλεις ὡς καταγέλαστον καὶ πληγῶν τινων Ὁμηρικῶν ὡς ἀληθῶς δεόμενον.

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τὰ μὲν τοίνυν πρὸς τὰς συνουσίας αὐτοὺς ἄγοντα καὶ ἀφʼ ὧν αὑτοὺς φέροντες ἐπιτρέπουσι τοῖς πλουσίοις χρῆσθαι πρὸς ὅ τι ἂν ἐθέλωσιν, ταῦτά ἐστιν ἢ ὅτι ἐγγύτατα τούτων, πλὴν εἰ μὴ κἀκείνων τις μεμνῆσθαι ἀξιώσειεν τῶν καὶ μόνῃ τῇ δόξῃ ἐπαιρομένων τοῦ συνεῖναι εὐπατρίδαις τε καὶ εὐπαρύφοις ἀνδράσιν· εἰσὶν γὰρ οἳ καὶ τοῦτο περίβλεπτον καὶ ὑπὲρ τοὺς πολλοὺς νομίζουσιν, ὡς ἔγωγε τοὐμὸν ἴδιον οὐδὲ βασιλεῖ τῷ μεγάλῳ αὐτὸ μόνον συνεῖναι καὶ συνὼν ὁρᾶσθαι μηδὲν χρηστὸν ἀπολαύων τῆς συνουσίας δεξαίμην ἄν.

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τοιαύτης δὲ αὐτοῖς τῆς ὑποθέσεως οὔσης, φέρε ἤδη πρὸς ἡμᾶς αὐτοὺς ἐπισκοπήσωμεν οἷα μὲν πρὸ τοῦ εἰσδεχθῆναι καὶ τυχεῖν ὑπομένουσιν, οἷα δὲ ἐν αὐτῷ ἤδη ὄντες πάσχουσιν, ἐπὶ πᾶσι δὲ ἥτις αὐτοῖς ἡ καταστροφὴ τοῦ δράματος γίγνεται. οὐ γὰρ δὴ ἐκεῖνό γε εἰπεῖν ἐστιν, ὡς εἰ καὶ πονηρὰ ταῦτα, εὔληπτα γοῦν καὶ οὐ πολλοῦ δεήσει τοῦ πόνου, ἀλλὰ θελῆσαι δεῖ μόνον, εἶτά σοι πέπρακται τὸ πᾶν εὐμαρῶς· ἀλλὰ πολλῆς μὲν τῆς διαδρομῆς δεῖ, συνεχοῦς δὲ τῆς θυραυλίας, ἕωθέν τε ἐξανιστάμενον περιμένειν ὠθούμενον καὶ ἀποκλειόμενον καὶ ἀναίσχυντον ἐνίοτε καὶ ὀχληρὸν δοκοῦντα καὶ ὑπὸ θυρωρῷ κακῶς συρίζοντι καὶ ὀνομακλήτορι Λιβυκῷ ταττόμενον καὶ μισθὸν τελοῦντα τῆς μνήμης τοῦ ὀνόματος. καὶ μὴν καὶ ἐσθῆτος ὑπὲρ τὴν ὑπάρχουσαν δύναμιν ἐπιμεληθῆναι χρὴ πρὸς τὸ τοῦ θεραπευομένου ἀξίωμα, καὶ χρώματα αἱρεῖσθαι οἷς ἂν ἐκεῖνος ἥδηται, ὡς μὴ ἀπᾴδῃς μηδὲ προσκρούῃς βλεπόμενος, καὶ φιλοπόνως ἕπεσθαι, μᾶλλον δὲ ἡγεῖσθαι, ὑπὸ τῶν οἰκετῶν προωθούμενον καὶ ὥσπερ τινὰ πομπὴν ἀναπληροῦντα.

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ὁ δὲ οὐδὲ προσβλέπει πολλῶν ἑξῆς ἡμερῶν.

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ἐγὼ δʼ εἰ μὲν ἑώρων αὐτοὺς φυγήν τινα ὡς ἀληθῶς τῆς πενίας εὑρισκομένους ἐκ τῶν τοιούτων συνουσιῶν, οὐκ ἂν ὑπὲρ τῆς ἄγαν ἐλευθερίας ἐμικρολογούμην πρὸς αὐτούς· ἐπεὶ δὲ — ὡς ὁ καλός που ῥήτωρ ἔφη — τοῖς τῶν νοσούντων σιτίοις ἐοικότα λαμβάνουσι, τίς ἔτι μηχανὴ μὴ οὐχὶ καὶ πρὸς τοῦτο κακῶς βεβουλεῦσθαι δοκεῖν αὐτούς, ἀεὶ μενούσης αὐτοῖς ὁμοίας τῆς ὑποθέσεως τοῦ βίου; πενία γὰρ εἰσαεὶ καὶ τὸ λαμβάνειν ἀναγκαῖον καὶ ἀπόθετον οὐδὲν οὐδὲ περιττὸν εἰς φυλακήν, ἀλλὰ τὸ δοθέν, κἂν δοθῇ, κἂν ἀθρόως ληφθῇ, πᾶν ἀκριβῶς καὶ τῆς χρείας ἐνδεῶς καταναλίσκεται. καλῶς δὲ εἶχε μὴ τοιαύτας τινὰς ἀφορμὰς ἐπινοεῖν αἳ τὴν πενίαν τηροῦσι παραβοηθοῦσαι μόνον αὐτῇ, ἀλλʼ αἳ τέλεον ἐξαιρήσουσιν, καὶ ὑπέρ γε τοῦ τοιούτου καὶ εἰς βαθυκήτεα πόντον ἴσως ῥιπτεῖν, εἰ δεῖ, ὦ Θέογνι, καὶ πετρέων, ὡς φής, κατʼ ἠλιβάτων. εἰ δέ τις ἀεὶ πένης καὶ ἐνδεὴς καὶ ὑπόμισθος ὢν οἴεται πενίαν αὐτῷ τούτῳ διαπεφευγέναι, οὐκ οἶδα πῶς ὁ τοιοῦτος οὐκ ἂν δόξειεν ἑαυτὸν ἐξαπατᾶν.

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ἄλλοι δὲ πενίαν μὲν αὐτὴν οὐκ ἂν φοβηθῆναι οὐδὲ καταπλαγῆναί φασιν, εἰ ἐδύναντο τοῖς ἄλλοις ὁμοίως πονοῦντες ἐκπορίζειν τὰ ἄλφιτα, νῦν δέ, πεπονηκέναι γὰρ αὐτοῖς τὰ σώματα ἢ ὑπὸ γήρως ἢ ὑπὸ νόσων, ἐπὶ τήνδε ῥᾴστην οὖσαν τὴν μισθοφορὰν ἀπηντηκέναι. φέρʼ οὖν ἴδωμεν εἰ ἀληθῆ λέγουσιν καὶ ἐκ τοῦ ῥᾴστου, μὴ πολλὰ μηδὲ πλείω τῶν ἄλλων πονοῦσι, περιγίγνεται αὐτοῖς τὰ διδόμενα· εὐχῇ γὰρ ἂν ἐοικότα εἴη ταῦτά γε, μὴ πονήσαντα μηδὲ καμόντα ἕτοιμον ἀργύριον λαβεῖν. τὸ δʼ ἐστὶ καὶ ῥηθῆναι κατʼ ἀξίαν ἀδύνατον· τοσαῦτα πονοῦσιν καὶ κάμνουσιν ἐν ταῖς συνουσίαις, ὥστε πλείονος ἐνταῦθα καὶ ἐπὶ τοῦτο μάλιστα τῆς ὑγιείας δεῖσθαι, μυρίων ὄντων ὁσημέραι τῶν ἐπιτριβόντων τὸ σῶμα καὶ πρὸς ἐσχάτην ἀπόγνωσιν καταπονούντων. λέξομεν δὲ αὐτὰ ἐν τῷ προσήκοντι καιρῷ, ἐπειδὰν καὶ τὰς ἄλλας αὐτῶν δυσχερείας διεξίωμεν· τὸ δὲ νῦν εἶναι ἱκανὸν ἦν ὑποδεῖξαι ὡς οὐδʼ οἱ διὰ ταύτην λέγοντες αὑτοὺς ἀποδίδοσθαι τὴν πρόφασιν ἀληθεύοιεν ἄν.

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λοιπὸν δὴ καὶ ἀληθέστατον μέν, ἥκιστα δὲ πρὸς αὐτῶν λεγόμενον, ἡδονῆς ἕνεκα καὶ τῶν πολλῶν καὶ ἀθρόων ἐλπίδων εἰσπηδᾶν αὐτοὺς εἰς τὰς οἰκίας, καταπλαγέντας μὲν τὸ πλῆθος τοῦ χρυσοῦ καὶ τοῦ ἀργύρου, εὐδαιμονήσαντας δὲ ἐπὶ τοῖς δείπνοις καὶ τῇ ἄλλῃ τρυφῇ, ἐλπίσαντας δὲ ὅσον αὐτίκα χανδὸν οὐδενὸς ἐπιστομίζοντος πίεσθαι τοῦ χρυσίου. ταῦτα ὑπάγει αὐτοὺς καὶ δούλους ἀντὶ ἐλευθέρων τίθησιν — οὐχ ἡ τῶν ἀναγκαίων χρεία, ἣν ἔφασκον, ἀλλʼ ἡ τῶν οὐκ ἀναγκαίων ἐπιθυμία καὶ ὁ τῶν πολλῶν καὶ πολυτελῶν ἐκείνων ζῆλος. τοιγαροῦν ὥσπερ δυσέρωτας αὐτοὺς καὶ κακοδαίμονας ἐραστὰς ἔντεχνοί τινες καὶ τρίβωνες ἐρώμενοι παραλαβόντες ὑπεροπτικῶς περιέπουσιν, ὅπως ἀεὶ ἐρασθήσονται αὐτῶν θεραπεύοντες, ἀπολαῦσαι δὲ τῶν παιδικῶν ἀλλʼ οὐδὲ μέχρι φιλήματος ἄκρου μεταδιδόντες· ἴσασι γὰρ ἐν τῷ τυχεῖν τὴν διάλυσιν τοῦ ἔρωτος γενησομένην. ταύτην οὖν ἀποκλείουσιν καὶ ζηλοτύπως φυλάττουσιν· τὰ δὲ ἄλλα ἐπʼ ἐλπίδος ἀεὶ τὸν ἐραστὴν ἔχουσιν. δεδίασι γὰρ μὴ αὐτὸν ἡ ἀπόγνωσις ἀπαγάγῃ τῆς ἄγαν ἐπιθυμίας καὶ ἀνέραστος αὐτοῖς γένηται· προσμειδιῶσιν οὖν καὶ ὑπισχνοῦνται καὶ ἀεὶ εὖεὖ Bekker: not in MSS. ποιήσουσι καὶ χαριοῦνται καὶ ἐπιμελήσονται πολυτελῶς. εἶτʼ ἔλαθον ἄμφω γηράσαντες, ἔξωροι γενόμενοι καὶ οὗτος τοῦ ἐρᾶν κἀκεῖνος τοῦ μεταδιδόναι. πέπρακται δʼ οὖν αὐτοῖς οὐδὲν ἐν ἅπαντι τῷ βίῳ πέρα τῆς ἐλπίδος.

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τὸ μὲν δὴ διʼ ἡδονῆς ἐπιθυμίαν ἅπαντα ὑπομένειν οὐ πάνυ ἴσως ὑπαίτιον, ἀλλὰ συγγνώμη εἴ τις ἡδονῇ χαίρει καὶ τοῦτο ἐξ ἅπαντος θεραπεύει ὅπως μεθέξει αὐτῆς. καίτοι αἰσχρὸν ἴσως καὶ ἀνδραποδῶδες ἀποδόσθαι διὰ ταύτην ἑαυτόν· πολὺ γὰρ ἡδίων ἡ ἐκ τῆς ἐλευθερίας ἡδονή. ὅμως δʼ οὖν ἐχέτω τινὰ συγγνώμην αὐτοῖς, εἰ ἐπιτυγχάνοιτο· τὸ δὲ διʼ ἡδονῆς ἐλπίδα μόνον πολλὰς ἀηδίας ὑπομένειν γελοῖον οἶμαι καὶ ἀνόητον, καὶ ταῦτα ὁρῶντας ὡς οἱ μὲν πόνοι σαφεῖς καὶ πρόδηλοι καὶ ἀναγκαῖοι, τὸ δὲ ἐλπιζόμενον ἐκεῖνο, ὁτιδήποτέ ἐστιν τὸ ἡδύ, οὔτε ἐγένετό πω τοσούτου χρόνου, προσέτι δὲ οὐδὲ γενήσεσθαι ἔοικεν, εἴ τις ἐκ τῆς ἀληθείας λογίζοιτο. οἱ μέν γε τοῦ Ὀδυσσέως ἑταῖροι γλυκύν τινα τὸν λωτὸν ἐσθίοντες ἠμέλουν τῶν ἄλλων καὶ πρὸς τὸ παρὸν ἡδὺ τῶν καλῶς ἐχόντων κατεφρόνουν· ὥστε οὐ πάντῃ ἄλογος αὐτῶν ἡ λήθη τοῦ καλοῦ, πρὸς τῷ ἡδεῖ ἐκείνῳ τῆς ψυχῆς διατριβούσης. τὸ δὲ λιμῷ συνόντα παρεστῶτα ἄλλῳ τοῦ λωτοῦ ἐμφορουμένῳ μηδὲν μεταδιδόντι ὑπὸ ἐλπίδος μόνης τοῦ κἂν αὐτὸν παραγεύσασθαί ποτε δεδέσθαι, τῶν καλῶς καὶ ὀρθῶς ἐχόντων ἐπιλελησμένον, Ἡράκλεις, ὡς καταγέλαστον καὶ πληγῶν τινων Ὁμηρικῶν ὡς ἀληθῶς δεόμενον.

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τὰ μὲν τοίνυν πρὸς τὰς συνουσίας αὐτοὺς ἄγοντα καὶ ἀφʼ ὧν αὑτοὺς φέροντες ἐπιτρέπουσι τοῖς πλουσίοις χρῆσθαι πρὸς ὅ τι ἂν ἐθέλωσιν, ταῦτά ἐστιν ἢ ὅτι ἐγγύτατα τούτων, πλὴν εἰ μὴ κἀκείνων τις μεμνῆσθαι ἀξιώσειεν τῶν καὶ μόνῃ τῇ δόξῃ ἐπαιρομένων τοῦ συνεῖναι εὐπατρίδαις τε καὶ εὐπαρύφοις ἀνδράσιν· εἰσὶν γὰρ οἳ καὶ τοῦτο περίβλεπτον καὶ ὑπὲρ τοὺς πολλοὺς νομίζουσιν, ὡς ἔγωγε τοὐμὸν ἴδιον οὐδὲ βασιλεῖ τῷ μεγάλῳ αὐτὸ μόνον συνεῖναι καὶ συνὼν ὁρᾶσθαι μηδὲν χρηστὸν ἀπολαύων τῆς συνουσίας δεξαίμην ἄν.

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τοιαύτης δὲ αὐτοῖς τῆς ὑποθέσεως οὔσης, φέρε ἤδη πρὸς ἡμᾶς αὐτοὺς ἐπισκοπήσωμεν οἷα μὲν πρὸ τοῦ εἰσδεχθῆναι καὶ τυχεῖν ὑπομένουσιν, οἷα δὲ ἐν αὐτῷ ἤδη ὄντες πάσχουσιν, ἐπὶ πᾶσι δὲ ἥτις αὐτοῖς ἡ καταστροφὴ τοῦ δράματος γίγνεται. οὐ γὰρ δὴ ἐκεῖνό γε εἰπεῖν ἐστιν, ὡς εἰ καὶ πονηρὰ ταῦτα, εὔληπτα γοῦν καὶ οὐ πολλοῦ δεήσει τοῦ πόνου, ἀλλὰ θελῆσαι δεῖ μόνον, εἶτά σοι πέπρακται τὸ πᾶν εὐμαρῶς· ἀλλὰ πολλῆς μὲν τῆς διαδρομῆς δεῖ,δεῖ ς, du Soul: not in best MSS. συνεχοῦς δὲ τῆς θυραυλίας, ἕωθέν τε ἐξανιστάμενον περιμένειν ὠθούμενον καὶ ἀποκλειόμενον καὶ ἀναίσχυντον ἐνίοτε καὶ ὀχληρὸν δοκοῦντα καὶ ὑπὸ θυρωρῷ κακῶς συρίζοντι καὶ ὀνομακλήτορι Λιβυκῷ ταττόμενον καὶ μισθὸν τελοῦντα τῆς μνήμης τοῦ ὀνόματος. καὶ μὴν καὶ ἐσθῆτος ὑπὲρ τὴν ὑπάρχουσαν δύναμιν ἐπιμεληθῆναι χρὴ πρὸς τὸ τοῦ θεραπευομένου ἀξίωμα, καὶ χρώματα αἱρεῖσθαι οἷς ἂν ἐκεῖνος ἥδηται, ὡς μὴ ἀπᾴδῃς μηδὲ προσκρούῃς βλεπόμενος, καὶ φιλοπόνως ἕπεσθαι, μᾶλλον δὲ ἡγεῖσθαι, ὑπὸ τῶν οἰκετῶν προωθούμενον καὶ ὥσπερ τινὰ πομπὴν ἀναπληροῦντα.

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ὁ δὲ οὐδὲ προσβλέπει πολλῶν ἑξῆς ἡμερῶν.

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ἢν δέ ποτε καὶ τὰ ἄριστα πράξῃς, καὶ ἴδῃ σε καὶ προσκαλέσας ἔρηταί τι ὧν ἂν τύχῃ, τότε δὴ τότε πολὺς μὲν ὁ ἱδρώς, ἀθρόος δὲ ὁ ἴλιγγος καὶ τρόμος ἄκαιρος καὶ γέλως τῶν παρόντων ἐπὶ τῇ ἀπορίᾳ. καὶ πολλάκις ἀποκρίνασθαι δέον, τίς ἦν ὁ βασιλεὺς τῶν Ἀχαιῶν, ὅτι χίλιαι νῆες ἦσαν αὐτοῖς, λέγεις. τοῦτο οἱ μὲν χρηστοὶ αἰδῶ ἐκάλεσαν, οἱ δὲ τολμηροὶ δειλίαν, οἱ δὲ κακοήθεις ἀπαιδευσίαν. σὺ δʼ οὖν ἐπισφαλεστάτης πειραθεὶς τῆς πρώτης φιλοφροσύνης ἀπῆλθες καταδικάσας σεαυτοῦ πολλὴν τὴν ἀπόγνωσιν.

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ἐπειδὰν δὲ πολλὰς μὲν ἀΰπνους νύκτας ἰαύσῃς ἤματα δʼ αἱματόεντα διαγάγῃς, οὐ μὰ Δία τῆς Ἑλένης ἕνεκα οὐδὲ τῶν Πριάμου Περγάμων; ἀλλὰ τῶν ἐλπιζομένων πέντε ὀβολῶν, τύχῃς δὲ καὶ τραγικοῦ τινος θεοῦ συνιστάντος, ἐξέτασις τοὐντεῦθεν εἰ οἶσθα τὰ μαθήματα. καὶ τῷ μὲν πλουσίῳ ἡ διατριβὴ οὐκ ἀηδὴς ἐπαινουμένῳ καὶ εὐδαιμονιζομένῳ, σοὶ δὲ ὁ ὑπὲρ τῆς ψυχῆς ἀγὼν καὶ ὑπὲρ ἅπαντος τοῦ βίου τότε προκεῖσθαι δοκεῖ· ὑπεισέρχεται γὰρ εἰκότως τὸ μηδʼ ὑπʼ ἄλλου ἂν καταδεχθῆναι πρὸς τοῦ προτέρου ἀποβληθέντα καὶ δόξαντα εἶναι ἀδόκιμον. ἀνάγκη τοίνυν εἰς μυρία διαιρεθῆναι τότε, τοῖς μὲν ἀντεξεταζομένοις φθονοῦντα, — τίθει γὰρ καὶ ἄλλους εἶναι τῶν αὐτῶν ἀντιποιουμένους — αὐτὸν δὲ πάντα ἐνδεῶς εἰρηκέναι νομίζοντα, φοβούμενον δὲ καὶ ἐλπίζοντα καὶ πρὸς τὸ ἐκείνου πρόσωπον ἀτενίζοντα καὶ εἰ μὲν ἐκφαυλίζοι τι τῶν λεγομένων, ἀπολλύμενον, εἰ δὲ μειδιῶν ἀκούοι, γεγηθότα καὶ εὔελπιν καθιστάμενον.

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εἰκὸς δὲ πολλοὺς εἶναι τοὺς ἐναντία σοι φρονοῦντας καὶ ἄλλους ἀντὶ σοῦ τιθεμένους, ὧν ἕκαστος ὥσπερ ἐκ λόχου τοξεύων λέληθεν. εἶτʼ ἐννόησον ἄνδρα ἐν βαθεῖ πώγωνι καὶ πολιᾷ τῇ κόμῃ ἐξεταζόμενον εἲ τι οἶδεν ὠφέλιμον, καὶ τοῖς μὲν δοκοῦντα εἰδέναι, τοῖς δὲ μή.

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ἐπειδὰν δὲ +πολλὰς μὲν ἀΰπνους νύκτας ἰαύσῃς + +ἤματα δʼ αἱματόεντα + διαγάγῃς, οὐ μὰ Δία τῆς Ἑλένης ἕνεκα οὐδὲ τῶν Πριάμου Περγάμων, ἀλλὰ τῶν ἐλπιζομένων πέντε ὀβολῶν, τύχῃς δὲ καὶ τραγικοῦ τινος θεοῦ συνιστάντος, ἐξέτασις τοὐντεῦθεν εἰ οἶσθα τὰ μαθήματα. καὶ τῷ μὲν πλουσίῳ ἡ διατριβὴ οὐκ ἀηδὴς ἐπαινουμένῳ καὶ εὐδαιμονιζομένῳ, σοὶ δὲ ὁ ὑπὲρ τῆς ψυχῆς ἀγὼν καὶ ὑπὲρ ἅπαντος τοῦ βίου τότε προκεῖσθαι δοκεῖ· ὑπεισέρχεται γὰρ εἰκότως τὸ μηδʼ ὑπʼ ἄλλου ἂν καταδεχθῆναι πρὸς τοῦ προτέρου ἀποβληθέντα καὶ δόξαντα εἶναι ἀδόκιμον. ἀνάγκη τοίνυν εἰς μυρία διαιρεθῆναι τότε, τοῖς μὲν ἀντεξεταζομένοις φθονοῦντα, — τίθει γὰρ καὶ ἄλλους εἶναι τῶν αὐτῶν ἀντιποιουμένους — αὐτὸν δὲ πάντα ἐνδεῶς εἰρηκέναι νομίζοντα, φοβούμενον δὲ καὶ ἐλπίζοντα καὶ πρὸς τὸ ἐκείνου πρόσωπον ἀτενίζοντα καὶ εἰ μὲν ἐκφαυλίζοι τι τῶν λεγομένων, ἀπολλύμενον, εἰ δὲ μειδιῶν ἀκούοι, γεγηθότα καὶ εὔελπιν καθιστάμενον.

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εἰκὸς δὲ πολλοὺς εἶναι τοὺς ἐναντία σοι φρονοῦντας καὶ ἄλλους ἀντὶ σοῦ τιθεμένους, ὧν ἕκαστος ὥσπερ ἐκ λόχου τοξεύων λέληθεν. εἶτʼ ἐννόησον ἄνδρα ἐν βαθεῖ πώγωνι καὶ πολιᾷ τῇ κόμῃ ἐξεταζόμενον εἴ τι οἶδεν ὠφέλιμον, καὶ τοῖς μὲν δοκοῦντα εἰδέναι, τοῖς δὲ μή.

μέσος ἐν τοσούτῳ χρόνος, καὶ πολυπραγμονεῖταί σου ἅπας ὁ παρεληλυθὼς βίος, κἂν μέν τις ἢ πολίτης ὑπὸ φθόνου ἢ γείτων ἔκ τινος εὐτελοῦς αἰτίας προσκεκρουκὼς ἀνακρινόμενος εἴπῃ μοιχὸν ἢ παιδεραστήν, τοῦτʼ ἐκεῖνο, ἐκ τῶν Διὸς δέλτων ὁ μάρτυς, ἂν δὲ πάντες ἅμα ἑξῆς ἐπαινῶσιν, ὕποπτοι καὶ ἀμφίβολοι καὶ δεδεκασμένοι. χρὴ τοίνυν πολλὰ εὐτυχῆσαι καὶ μηδὲν ὅλως ἐναντιωθῆναι· μόνως γὰρ ἂν οὕτως κρατήσειας.

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εἶεν καὶ δὴ εὐτύχηταί σοι πάντα εὐχῆς μειζόνως· αὐτός τε γὰρ ἐπῄνεσε τοὺς λόγους καὶ τῶν φίλων οἱ ἐντιμότατοι καὶ οἷς μάλιστα πιστεύει τὰ τοιαῦτα οὐκ ἀπέτρεψαν ἔτι δὲ καὶ ἡ γυνὴ βούλεται, οὐκ ἀντιλέγει δὲ οὔτε ὁ ἐπίτροπος οὔτε ὁ οἰκονόμος· οὐδέ τις ἐμέμψατό σου τὸν βίον, ἀλλὰ πάντα ἵλεω καὶ πανταχόθεν αἴσια τὰ ἱερά.

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κεκράτηκας οὖν, ὦ μακάριε, καὶ ἔστεψαι τὰ Ὀλύμπια, μᾶλλον δὲ Βαβυλῶνα εἴληφας ἢ τὴν Σάρδεων ἀκρόπολιν καθῄρηκας, καὶ ἕξεις τὸ τῆς Ἀμαλθείας κέρας καὶ ἀμέλξεις ὀρνίθων γάλα. δεῖ δή σοι ἀντὶ τῶν τοσούτων πόνων μέγιστα ἡλίκα γενέσθαι τἀγαθά, ἵνα μὴ φύλλινος μόνον ὁ στέφανος ᾖ, καὶ τόν τε μισθὸν οὐκ εὐκαταφρόνητον ὁρισθῆναι καὶ τοῦτον ἐν καιρῷ τῆς χρείας ἀπραγμόνως ἀποδίδοσθαι καὶ τὴν ἄλλην τιμὴν ὑπὲρ τοὺς πολλοὺς ὑπάρχειν, πόνων δὲ ἐκείνων καὶ πηλοῦ καὶ δρόμων καὶ ἀγρυπνιῶν ἀναπεπαῦσθαι, καὶ τοῦτο δὴ τὸ τῆς εὐχῆς, ἀποτείναντα τὼ πόδε καθεύδειν, μόνα ἐκεῖνα πράττοντα ὧν ἕνεκα τὴν ἀρχὴν παρελήφθης καὶ ὧν ἔμμισθος εἶ. ἐχρῆν μὲν οὕτως, ὦ Τιμόκλεις, καὶ οὐδὲν ἂν ἦν μέγα κακὸν ὑποκύψαντα φέρειν τὸν ζυγὸν ἐλαφρόν τε καὶ εὔφορον καὶ τὸ μέγιστον, ἐπίχρυσον ὄντα. ἀλλὰ πολλοῦ, μᾶλλον δὲ τοῦ παντὸς δεῖ· μυρία γάρ ἐστιν ἀφόρητα ἐλευθέρῳ ἀνδρὶ ἐν αὐταῖς ἤδη ταῖς συνουσίαις γιγνόμενα. σκέψαι δὲ αὐτὸς ἑξῆς ἀκούων, εἴ τις ἂν αὐτὰ ὑπομεῖναι δύναιτο παιδείᾳ κἂν ἐπʼ ἐλάχιστον ὡμιληκώς.

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ἄρξομαι δὲ ἀπὸ τοῦ πρώτου δείπνου, ἢν ,δοκῇ, ὅ σε εἰκὸς δειπνήσειν τὰ προτέλεια τῆς μελλούσης συνουσίας.

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εὐθὺς οὖν πρόσεισιν παραγγέλλων τις ἥκειν ἐπὶ τὸ δεῖπνον, οὐκ ἀνομίλητος οἰκέτης, ὃν χρὴ πρῶτον ἵλεων ποιήσασθαι, παραβύσαντα εἰς τὴν χεῖρα, ὡς μὴ ἀδέξιος εἶναι δοκῇς, τοὐλάχιστον πέντε δραχμάς· ὁ δὲ ἀκκισάμενος καί, ἄπαγε, παρὰ σοῦ δὲ ἐγώ; καί, Ἡράκλεις, μὴ γένοιτο, ὑπειπὼν τέλος ἐπείσθη, καὶ ἄπεισί σοι πλατὺ ἐγχανών. σὺ δὲ ἐσθῆτα καθαρὰν προχειρισάμενος καὶ σεαυτὸν ὡς κοσμιώτατα σχηματίσας λουσάμενος ἥκεις, δεδιὼς μὴ πρὸ τῶν ἄλλων ἀφίκοιο ἀπειρόκαλον γάρ, ὥσπερ καὶ τὸ ὕστατον ἥκειν φορτικόν. αὐτὸ οὖν τηρήσας τὸ μέσον τοῦ καιροῦ εἰσελήλυθας, καί σε πάνυ ἐντίμως ἐδέξατο, καὶ παραλαβών τις κατέκλινε μικρὸν ὑπὲρ τοῦ πλουσίου μετὰ δύο που σχεδὸν τῶν παλαιῶν φίλων.

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σὺ δʼ ὥσπερ εἰς τοῦ Διὸς τὸν οἶκον παρελθὼν πάντα τεθαύμακας καὶ ἐφʼ ἑκάστῳ τῶν πραττομένων μετέωρος εἶ· ξένα γάρ σοι καὶ ἄγνωστα πάντα· καὶ ἥ τε οἰκετεία εἰς σὲ ἀποβλέπει καὶ τῶν παρόντων ἕκαστος ὅ τι πράξεις ἐπιτηροῦσιν, οὐδὲ αὐτῷ δὲ ἀμελὲς τῷ πλουσίῳ τοῦτο, ἀλλὰ καὶ προεῖπέ τισι τῶν οἰκετῶν ἐπισκοπεῖν εἴ πως εἰς τοὺς παῖδας ἢ εἰς τὴν γυναῖκα πολλάκις ἐκ περιωπῆς ἀποβλέψεις. οἱ μὲν γὰρ τῶν συνδείπνων ἀκόλουθοι ὁρῶντες ἐκπεπληγμένον εἰς τὴν ἀπειρίαν τῶν δρωμένων ἀποσκώπτουσι, τεκμήριον τοῦ μὴ παρʼ ἄλλῳ πρότερόν σε δεδειπνηκέναι τὸ καινὸν εἶναί σοι τὸ χειρόμακτρον τιθέμενοι.

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ὥσπερ οὖν εἰκός, ἰδίειν τε ἀνάγκη ὑπʼ ἀπορίας καὶ μήτε διψῶντα πιεῖν αἰτεῖν τολμᾶν, μὴ δόξῃς οἰνόφλυξ τις εἶναι, μήτε τῶν ὄψων παρατεθέντων ποικίλων καὶ πρός τινα τάξιν ἐσκευασμένων εἰδέναι ἐφʼ ὅ τι πρῶτον ἢ δεύτερον τὴν χεῖρα ἐνέγκῃς· ὑποβλέπειν οὖν εἰς τὸν πλησίον δεήσει κἀκεῖνον ζηλοῦν καὶ μανθάνειν τοῦ δείπνου τὴν ἀκολουθίαν.

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τὰ δʼ ἄλλα ποικίλος εἶ καὶ θορύβου πλέως τὴν ψυχήν, πρὸς ἕκαστα τῶν πραττομένων ἐκπεπληγμένος, καὶ ἄρτι μὲν εὐδαιμονίζεις τὸν πλούσιον τοῦ χρυσοῦ καὶ τοῦ ἐλέφαντος καὶ τῆς τοσαύτης τρυφῆς, ἄρτι δὲ οἰκτείρεις σεαυτόν, ὡς τὸ μηδὲν ὢν εἶτα ζῆν ὑπολαμβάνεις. ἐνίοτε δὲ κἀκεῖνο εἰσέρχεταί σε, ὡς ζηλωτόν τινα βιώσῃ τὸν βίον ἅπασιν ἐκείνοις ἐντρυφήσων καὶ μεθέξων αὐτῶν ἐξ ἰσοτιμίας· οἴει γὰρ εἰσαεὶ Διονύσια ἑορτάσειν. καί που καὶ μειράκια ὡραῖα διακονούμενα καὶ ἠρέμα προσμειδιῶντα γλαφυρωτέραν ὑπογράφει σοι τὴν μέλλουσαν διατριβήν, ὥστε συνεχῶς τὸ Ὁμηρικὸν ἐκεῖνο ἐπιφθέγγεσθαι, οὐ νέμεσις Τρῶας καὶ ἐϋκνήμιδας Ἀχαιοὺς πολλὰ πονεῖν καὶ ὑπομένειν ὑπὲρ τῆς τοσαύτης εὐδαιμονίας.

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Φιλοτησίαι τὸ ἐπὶ τούτῳ, καὶ σκύφον εὐμεγέθη τινὰ αἰτήσας προὔπιέν σοι τῷ διδασκάλῳ, ἢ ὁτιδήποτε προσειπών· σὺ δὲ λαβών, ὅτι μὲν τί σε καὶ αὐτὸν ὑπειπεῖν ἔδει ἠγνόησας ὑπʼ ἀπειρίας, καὶ ἀγροικίας δόξαν ὦφλες.

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ἐπίφθονος δʼ οὖν ἀπὸ τῆς προπόσεως ἐκείνης πολλοῖς τῶν παλαιῶν φίλων γεγένησαι, καὶ πρότερον ἐπὶ τῇ κατακλίσει λυπήσας τινὰς αὐτῶν, ὅτι τήμερον ἥκων προὐκρίθης ἀνδρῶν πολυετῆ δουλείαν ἠντληκότων. εὐθὺς οὖν καὶ τοιοῦτός τις ἐν αὐτοῖς περὶ σοῦ . λόγος· τοῦτο ἡμῖν πρὸς τοῖς ἄλλοις δεινοῖς ἐλείπετο, καὶ τῶν ἄρτι εἰσεληλυθότων εἰς τὴν οἰκίαν δευτέρους εἶναι, καὶ μόνοις τοῖς Ἕλλησι τούτοις ἀνέῳκται ἡ Ῥωμαίων πόλις· καίτοι τί ἐστιν ἐφʼ ὅτῳ προτιμῶνται ἡμῶν; οὐ ῥημάτια δύστηνα λέγοντες οἴονταί τι παμμέγεθες ὠφελεῖν; ἄλλος δέ, οὐ γὰρ εἶδες ὅσα μὲν ἔπιεν, ὅπως δὲ τὰ παρατεθέντα συλλαβὼν κατέφαγεν; ἀπειρόκαλος ἄνθρωπος καὶ λιμοῦ πλέως, οὐδʼ ὄναρ λευκοῦ ποτε ἄρτου ἐμφορηθείς, οὔτι γε Νομαδικοῦ ἢ Φασιανοῦ ὄρνιθος, ὧν μόλις τὰ ὀστᾶ ἡμῖν καταλέλοιπεν. τρίτος ἄλλος, ὦ μάταιοι, φησίν, πέντε οὐδʼ ὅλων ἡμερῶν ὄψεσθε αὐτὸν ἐνταῦθά που ἐν ἡμῖν τὰ ὅμοια ποτνιώμενον νῦν μὲν γὰρ ὥσπερ τὰ καινὰ τῶν ὑποδημάτων ἐν τιμῇ τινι καὶ ἐπιμελείᾳ ἐστίν, ἐπειδὰν δὲ πατηθῇ πολλάκις καὶ ὑπὸ τοῦ πηλοῦ ἀναπλασθῇ, ὑπὸ τῇ κλίνῃ ἀθλίως ἐρρίψεται κόρεων ὥσπερ ἡμεῖς ἀνάπλεως.

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Ἐκεῖνοι μὲν οὖν τοιαῦτα πολλὰ περὶ σοῦ στρέφουσι, καί που ἤδη καὶ πρὸς διαβολάς τινες αὐτῶν παρασκευάζονται.

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τὸ δʼ οὖν συμπόσιον ὅλον ἐκεῖνο σόν ἐστιν καὶ περὶ σοῦ οἱ πλεῖστοι τῶν λόγων. σὺ δʼ ὑπʼ ἀηθείας πλέον τοῦ ἱκανοῦ ἐμπιὼν οἴνου λεπτοῦ καὶ δριμέος, πάλαι τῆς γαστρὸς ἐπειγούσης, πονηρῶς ἔχεις, καὶ οὔτε προεξαναστῆναί σοι καλὸν οὔτε μένειν ἀσφαλές. ἀποτεινομένου τοίνυν τοῦ πότου καὶ λόγων ἐπὶ λόγοις γιγνομένων καὶ· θεαμάτων ἐπὶ θεάμασι παριόντων — ἅπαντα γὰρ ἐπιδείξασθαί σοι τὰ αὑτοῦ βούλεται — κόλασιν οὐ μικρὰν ὑπομένεις μήτε ὁρῶν τὰ γιγνόμενα μήτε ἀκούων εἴ τις ᾄδει ἢ κιθαρίζει πάνυ τιμώμενος μειρακίσκος, ἀλλʼ ἐπαινεῖς μὲν ὑπʼ ἀνάγκης, εὔχῃ δὲ ἢ σεισμῷ συμπεσεῖν ἐκεῖνα πάντα ἢ πυρκαϊάν τινα προσαγγελθῆναι, ἵνα ποτὲ καὶ διαλυθῇ τὸ συμπόσιον.

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Εἶεν· καὶ δὴ εὐτύχηταί σοι πάνταεὐχῆς du Soul: εὐτυχὴς (—ῆς, —εῖς) MSS. εὐχῆς μειζόνως· αὐτός τε γὰρ ἐπῄνεσε τοὺς λόγους καὶ τῶν φίλων οἱ ἐντιμότατοι καὶ οἷς μάλιστα πιστεύει τὰ τοιαῦτα οὐκ ἀπέτρεψαν· ἔτι δὲ καὶ ἡ γυνὴ βούλεται, οὐκ ἀντιλέγει δὲ οὔτε ὁ ἐπίτροπος οὔτε ὁ οἰκονόμος· οὐδέ τις ἐμέμψατό σου τὸν βίον, ἀλλὰ πάντα ἵλεω καὶ πανταχόθεν αἴσια τὰ ἱερά.

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κεκράτηκας οὖν, ὦ μακάριε, καὶ ἔστεψαι τὰ Ὀλύμπια, μᾶλλον δὲ Βαβυλῶνα εἴληφας ἢ τὴν Σάρδεων ἀκρόπολιν καθῄρηκας, καὶ ἕξεις τὸ τῆς Ἀμαλθείας κέρας καὶ ἀμέλξεις ὀρνίθων γάλα. δεῖ δή σοι ἀντὶ τῶν τοσούτων πόνων μέγιστα ἡλίκα γενέσθαι τἀγαθά, ἵνα μὴ φύλλινος μόνον ὁ στέφανος ᾖ, καὶ τόν τε μισθὸν οὐκ εὐκαταφρόνητον ὁρισθῆναι καὶ τοῦτον ἐν καιρῷ τῆς χρείας ἀπραγμόνως ἀποδίδοσθαι καὶ τὴν ἄλλην τιμὴν ὑπὲρ τοὺς πολλοὺς ὑπάρχειν, πόνων δὲ ἐκείνων καὶ πηλοῦ καὶ δρόμων καὶ ἀγρυπνιῶν ἀναπεπαῦσθαι, καὶ τοῦτο δὴ τὸ τῆς εὐχῆς, ἀποτείναντα τὼ πόδε καθεύδειν, μόνα ἐκεῖνα πράττοντα ὧν ἕνεκα τὴν ἀρχὴν παρελήφθης καὶ ὧν ἔμμισθος εἶ. ἐχρῆν μὲν οὕτως, ὦ Τιμόκλεις, καὶ οὐδὲν ἂν ἦν μέγα κακὸν ὑποκύψαντα φέρειν τὸν ζυγὸν ἐλαφρόν τε καὶ εὔφορον καὶ τὸ μέγιστον, ἐπίχρυσον ὄντα. ἀλλὰ πολλοῦ, μᾶλλον δὲ τοῦ παντὸς δεῖ· μυρία γάρ ἐστιν ἀφόρητα ἐλευθέρῳ ἀνδρὶ ἐν αὐταῖς ἤδη ταῖς συνουσίαις γιγνόμενα. σκέψαι δὲ αὐτὸς ἑξῆςτὰ ἐξῆς? ἐξῆς ἕκαστα Fritzsche. ἀκούων, εἴ τις ἂν αὐτὰ ὑπομεῖναι δύναιτο παιδείᾳ κἂν ἐπʼ ἐλάχιστον ὡμιληκώς.

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ἄρξομαι δὲ ἀπὸ τοῦ πρώτου δείπνου, ἢν δοκῇ, ὅ σε εἰκὸς δειπνήσειν τὰ προτέλεια τῆς μελλούσης συνουσίας.

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εὐθὺς οὖν πρόσεισιν παραγγέλλων τις ἥκειν ἐπὶ τὸ δεῖπνον, οὐκ ἀνομίλητος οἰκέτης, ὃν χρὴ πρῶτον ἵλεων ποιήσασθαι, παραβύσαντα εἰς τὴν χεῖρα, ὡς μὴ ἀδέξιος εἶναι δοκῇς, τοὐλάχιστον πέντε δραχμάς· ὁ δὲ ἀκκισάμενος καί, ἄπαγε, παρὰ σοῦ δὲ ἐγώ; καί, Ἡράκλεις, μὴ γένοιτο, ὑπειπὼν τέλος ἐπείσθη, καὶ ἄπεισί σοι πλατὺ ἐγχανών. σὺ δὲ ἐσθῆτα καθαρὰν προχειρισάμενος καὶ σεαυτὸν ὡς κοσμιώτατα σχηματίσας λουσάμενος ἥκεις, δεδιὼς μὴ πρὸ τῶν ἄλλων ἀφίκοιο· ἀπειρόκαλον γάρ, ὥσπερ καὶ τὸ ὕστατον ἥκειν φορτικόν. αὐτὸ οὖν τηρήσας τὸ μέσον τοῦ καιροῦ εἰσελήλυθας, καί σε πάνυ ἐντίμως ἐδέξατο, καὶ παραλαβών τις κατέκλινε μικρὸν ὑπὲρ τοῦ πλουσίου μετὰ δύο που σχεδὸν τῶν παλαιῶν φίλων.

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σὺ δʼ ὥσπερ εἰςεἰς Coraes not in MSS. τοῦ Διὸς τὸν οἶκον παρελθὼν πάντα τεθαύμακας καὶ ἐφʼ ἑκάστῳ τῶν πραττομένων μετέωρος εἶ· ξένα γάρ σοι καὶ ἄγνωστα πάντα· καὶ ἥ τε οἰκετεία εἰς σὲ ἀποβλέπει καὶ τῶν παρόντων ἕκαστος ὅ τι πράξεις ἐπιτηροῦσιν, οὐδὲ αὐτῷ δὲ ἀμελὲς τῷ πλουσίῳ τοῦτο, ἀλλὰ καὶ προεῖπέ τισι τῶν οἰκετῶν ἐπισκοπεῖν εἴ πωςεἴ πως Fritzsche: ὅπως MSS. adding εἰ before πολλάκις. εἰς τοὺς παῖδας ἢ εἰς τὴν γυναῖκα πολλάκις ἐκ περιωπῆς ἀποβλέψεις. οἱ μὲν γὰρ τῶν συνδείπνων ἀκόλουθοι ὁρῶντες ἐκπεπληγμένον εἰς τὴν ἀπειρίαν τῶν δρωμένων ἀποσκώπτουσι, τεκμήριοντεκμήριον Cobet: τεκμήριον ποιούμενοι MSS. τοῦ μὴ παρʼ ἄλλῳ πρότερόν σε δεδειπνηκέναι τὸ καινὸν εἶναί σοι τὸ χειρόμακτρον τιθέμενοι.

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ὥσπερ οὖν εἰκός, ἰδίειν τε ἀνάγκη ὑπʼ ἀπορίας καὶ μήτε διψῶντα πιεῖν αἰτεῖν τολμᾶν, μὴ δόξῃς οἰνόφλυξ τις εἶναι, μήτε τῶν ὄψων παρατεθέντων ποικίλων καὶ πρός τινα τάξιν ἐσκευασμένων εἰδέναι ἐφʼ ὅ τι πρῶτον ἢ δεύτερον τὴν χεῖρα ἐνέγκῃς· ὑποβλέπειν οὖν εἰς τὸν πλησίον δεήσει κἀκεῖνον ζηλοῦν καὶ μανθάνειν τοῦ δείπνου τὴν ἀκολουθίαν.

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τὰ δʼ ἄλλα ποικίλος εἶ καὶ θορύβου πλέως τὴν ψυχήν, πρὸς ἕκαστα τῶν πραττομένων ἐκπεπληγμένος, καὶ ἄρτι μὲν εὐδαιμονίζεις τὸν πλούσιον τοῦ χρυσοῦ καὶ τοῦ ἐλέφαντος καὶ τῆς τοσαύτης τρυφῆς, ἄρτι δὲ οἰκτείρεις σεαυτόν, ὡς τὸ μηδὲν ὢν εἶτα ζῆν ὑπολαμβάνεις. ἐνίοτε δὲ κἀκεῖνο εἰσέρχεταί σε, ὡς ζηλωτόν τινα βιώσῃ τὸν βίον ἅπασιν ἐκείνοις ἐντρυφήσων καὶ μεθέξων αὐτῶν ἐξ ἰσοτιμίας· οἴει γὰρ εἰσαεὶ Διονύσια ἑορτάσειν. καί που καὶ μειράκια ὡραῖα διακονούμενα καὶ ἠρέμα προσμειδιῶντα γλαφυρωτέραν ὑπογράφει σοι τὴν μέλλουσαν διατριβήν, ὥστε συνεχῶς τὸ Ὁμηρικὸν ἐκεῖνο ἐπιφθέγγεσθαι, οὐ νέμεσις Τρῶας καὶ ἐϋκνήμιδας Ἀχαιούς πολλὰ πονεῖν καὶ ὑπομένειν ὑπὲρ τῆς τοσαύτης εὐδαιμονίας.

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Φιλοτησίαι τὸ ἐπὶ τούτῳ, καὶ σκύφον εὐμεγέθη τινὰ αἰτήσας προὔπιέν σοι τῷ διδασκάλῳ, ἢ ὁτιδήποτε προσειπών· σὺ δὲ λαβών, ὅτι μέν τί σε καὶ αὐτὸν ὑπειπεῖν ἔδει ἠγνόησας ὑπʼ ἀπειρίας, καὶ ἀγροικίας δόξαν ὦφλες.

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ἐπίφθονος δʼ οὖν ἀπὸ τῆς προπόσεως ἐκείνης πολλοῖς τῶν παλαιῶν φίλων γεγένησαι, καὶ πρότερον ἐπὶ τῇ κατακλίσει λυπήσαςλυπήσας Bekker: ἐλύπησας MSS. τινὰς αὐτῶν, ὅτι τήμερον ἥκων προὐκρίθης ἀνδρῶν πολυετῆ δουλείαν ἠντληκότων. εὐθὺς οὖν καὶ τοιοῦτός τις ἐν αὐτοῖς περὶ σοῦ λόγος· τοῦτο ἡμῖν πρὸς τοῖς ἄλλοις δεινοῖς ἐλείπετο, καὶ τῶν ἄρτι εἰσεληλυθότων εἰς τὴν οἰκίαν δευτέρους εἶναι, καὶ μόνοις τοῖς Ἕλλησι τούτοις ἀνέῳκται ἡ Ῥωμαίων πόλις· καίτοι τί ἐστιν ἐφʼ ὅτῳ προτιμῶνται ἡμῶν; οὐοἱ Νaber. ῥημάτια δύστηνα λέγοντες οἴονταί τι παμμέγεθες ὠφελεῖν; ἄλλος δέ, οὐ γὰρ εἶδες ὅσα μὲν ἔπιεν, ὅπως δὲ τὰ παρατεθέντα συλλαβὼν κατέφαγεν; ἀπειρόκαλος ἄνθρωπος καὶ λιμοῦ πλέως, οὐδʼ ὄναρ λευκοῦ ποτε ἄρτου ἐμφορηθείς, οὔτι γε Νομαδικοῦ ἢ Φασιανοῦ ὄρνιθος, ὧν μόλις τὰ ὀστᾶ ἡμῖν καταλέλοιπεν. τρίτος ἄλλος, ὦ μάταιοι, φησίν, πέντε οὐδʼ ὅλων ἡμερῶν ὄψεσθε αὐτὸν ἐνταῦθά που ἐν ἡμῖν τὰ ὅμοια ποτνιώμενον· νῦν μὲν γὰρ ὥσπερ τὰ καινὰ τῶν ὑποδημάτων ἐν τιμῇ τινι καὶ ἐπιμελείᾳ ἐστίν, ἐπειδὰν δὲ πατηθῇ πολλάκις καὶ ὑπὸ τοῦ πηλοῦ ἀναπλασθῇ, ὑπὸ τῇ κλίνῃ ἀθλίως ἐρρίψεται κόρεων ὥσπερ ἡμεῖς ἀνάπλεως.

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Ἐκεῖνοι μὲν οὖν τοιαῦτα πολλὰ περὶ σοῦ στρέφουσι, καί που ἤδη καὶ πρὸς διαβολάς τινες αὐτῶν παρασκευάζονται.

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τὸ δʼ οὖν συμπόσιον ὅλον ἐκεῖνο σόν ἐστιν καὶ περὶ σοῦ οἱ πλεῖστοι τῶν λόγων. σὺ δʼ ὑπʼ ἀηθείας πλέον τοῦ ἱκανοῦ ἐμπιὼν οἴνου λεπτοῦ καὶ δριμέος, πάλαι τῆς γαστρὸς ἐπειγούσης, πονηρῶς ἔχεις, καὶ οὔτε προεξαναστῆναί σοι καλὸν οὔτε μένειν ἀσφαλές. ἀποτεινομένου τοίνυν τοῦ πότου καὶ λόγων ἐπὶ λόγοις γιγνομένων καὶ θεαμάτων ἐπὶ θεάμασι παριόντων — ἅπαντα γὰρ ἐπιδείξασθαί σοι τὰ αὑτοῦ βούλεται — κόλασιν οὐ μικρὰν ὑπομένεις μήτε ὁρῶν τὰ γιγνόμενα μήτε ἀκούων εἴ τις ᾄδει ἢ κιθαρίζει πάνυ τιμώμενος μειρακίσκος, ἀλλʼ ἐπαινεῖς μὲν ὑπʼ ἀνάγκης, εὔχῃ δὲ ἢ σεισμῷ συμπεσεῖν ἐκεῖνα πάντα ἢ πυρκαϊάν τινα προσαγγελθῆναι, ἵνα ποτὲ καὶ διαλυθῇ τὸ συμπόσιον.

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τοῦτο μὲν δή σοι τὸ πρῶτον, ὦ ἑταῖρε, καὶ ἥδιστον ἐκεῖνο δεῖπνον, οὐκ ἔμοιγε τοῦ θύμου καὶ τῶν λευκῶν ἁλῶν ἥδιον ὁπηνίκα βούλομαι καὶ ὁπόσον ἐλευθέρως ἐσθιομένων.

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ἵνα γοῦν σοι τὴν ὀξυρεγμίαν τὴν ἐπὶ τούτοις παρῶ καὶ τὸν ἐν τῇ νυκτὶ ἔμετον, ἕωθεν δεήσει περὶ τοῦ μισθοῦ συμβῆναι ὑμᾶς, ὁπόσον τε καὶ ὁπότε τοῦ ἔτους χρὴ λαμβάνειν. παρόντων οὖν ἢ δύο ἢ τριῶν φίλων προσκαλέσας σε καὶ καθίζεσθαι κελεύσας ἄρχεται λέγειν· τὰ μὲν ἡμέτερα ὁποῖά ἐστιν ἑώρακας ἤδη, καὶ ὡς τῦφος ἐν αὐτοῖς οὐδὲ εἷς, ἀτραγῴδητα δὲ καὶ πεζὰ πάντα καὶ δημοτικά, χρὴ δέ σε οὕτως ἔχειν ὡς ἁπάντων ἡμῖν κοινῶν ἐσομένων· γελοῖον γὰρ εἰ τὸ κυριώτατον, τὴν ψυχήν σοι τὴν ἐμαυτοῦ ἢ καὶ νὴ Δία τῶν παίδων. — εἰ παῖδες εἶεν αὐτῷ παιδεύσεως δεόμενοι — ἐπιτρέπων τῶν ἄλλων μὴ ἐπʼ ἴσης ἡγοίμην δεσπότην. ἐπεὶ δὲ καὶ ὡρίσθαι τι δεῖ, — ὁρῶ μὲν τὸ μέτριον καὶ αὔταρκες τοῦ σοῦ τρόπου καὶ συνίημι ὡς οὐχὶ μισθοῦ ἐλπίδι προσελήλυθας ἡμῶν τῇ οἰκίᾳ, τῶν δὲ ἄλλων ἕνεκα, τῆς εὐνοίας τῆς παρʼ ἡμῶν καὶ τιμῆς, ἣν παρὰ πᾶσιν ἕξεις· ὅμως δʼ οὖν καὶ ὡρίσθω τι, — σὺ δʼ αὐτὸς ὅ τι καὶ βούλει λέγε, μεμνημένος, ὦ φίλτατε, κἀκείνων ἅπερ ἐν ἑορταῖς διετησίοις εἰκὸς ἡμᾶς παρέξειν οὐ γὰρ ἀμελήσομεν οὐδὲ τῶν τοιούτων, εἰ καὶ μὴ νῦν αὐτὰ συντιθέμεθα· πολλαὶ δέ, οἶσθα, τοῦ ἔτους αἱ τοιαῦται ἀφορμαί. καὶ πρὸς ἐκεῖνα τοίνυν ἀποβλέπων μετριώτερον δῆλον ὅτι ἐπιβαλεῖς ἡμῖν τὸν μισθόν. ἄλλως τε καὶ πρέπον ἂν εἴη τοῖς πεπαιδευμένοις ὑμῖν κρείττοσιν εἶναι χρημάτων.

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ὁ μὲν ταῦτα εἰπὼν καὶ ὅλον σε διασείσας ταῖς ἐλπίσι τιθασὸν ἑαυτῷ πεποίηκε, σὺ δὲ πάλαι τάλαντα καὶ μυριάδας ὀνειροπολήσας καὶ ἀγροὺς ὅλους καὶ συνοικίας συνίης μὲν ἠρέμα τῆς μικρολογίας, σαίνεις δὲ ὅμως τὴν ὑπόσχεσιν καὶ τό, πάντα ἡμῖν κοινὰ ἔσται, βέβαιον καὶ ἀληθὲς ἔσεσθαι νομίζεις, οὐκ εἰδὼς ὅτι τὰ τοιαῦτα χείλεα μὲν τʼ ἐδίηνʼ, ὑπερῴην δʼ οὐκ ἐδίηνε. τελευταῖον δʼ ὑπʼ αἰδοῦς αὐτῷ ἐπέτρεψας. ὁ δὲ αὐτὸς μὲν οὔ φησιν ἐρεῖν, τῶν φίλων δέ τινα τῶν παρόντων κελεύει μέσον ἐλθόντα τοῦ πράγματος εἰπεῖν ὃ μήτʼ αὐτῷ γίγνοιτʼ ἂν βαρὺ καὶ πρὸς ἄλλα τούτων ἀναγκαιότερα δαπανῶντι μήτε τῷ ληψομένῳ εὐτελές. ὁ δὲ ὠμογέρων τις ἐκ παίδων κολακείᾳ σύντροφος, ὡς μὲν οὐκ εὐδαιμονέστατος εἶ, φησίν, τῶν ἐν τῇ πόλει ἁπάντων, ὦ οὗτος, οὐκ ἂν εἴποις, ᾧ γε τοῦτο πρῶτον ὑπῆρχεν ὃ πολλοῖς πάνυ γλιχομένοις μόλις ἂν γένοιτο παρὰ τῆς Τύχης· λέγω δὲ ὁμιλίας ἀξιωθῆναι καὶ ἑστίας κοινωνῆσαι καὶ εἰς τὴν πρώτην οἰκίαν τῶν ἐν τῇ Ῥωμαίων ἀρχῇ καταδεχθῆναι· τοῦτο γὰρ ὑπὲρ τὰ Κροίσου τάλαντα καὶ τὸν Μίδου πλοῦτον, εἰ σωφρονεῖν οἶσθα. ἰδὼν δὲ πολλοὺς τῶν εὐδοκίμων ἐθελήσαντας ἄν, εἰ καὶ προσδιδόναι δέοι, μόνης τῆς δόξης ἕνεκα συνεῖναι τούτῳ καὶ ὁρᾶσθαι περὶ αὐτὸν ἑταίρους καὶ φίλους εἶναι δοκοῦντας, οὐκ ἔχω ὅπως σε τῆς εὐποτμίας μακαρίσω, ὃς καὶ προσλήψῃ μισθὸν τῆς τοιαύτης εὐδαιμονίας. ἀρκεῖν οὖν νομίζω, εἰ μὴ πάνυ ἄσωτος εἶ, τοσόνδε τι· — εἰπὼν ἐλάχιστον καὶ μάλιστα πρὸς τὰς σὰς ἐκείνας ἐλπίδας.

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ἀγαπᾶν δʼ ὅμως ἀναγκαῖον οὐ γὰρ οὐδʼ ἂν φυγεῖν ἔτι σοι δυνατὸν ἐντὸς ἀρκύων γενομένῳ. δέχῃ τοίνυν τὸν χαλινὸν μύσας καὶ τὰ πρῶτα εὐάγωγος εἶ πρὸς αὐτὸν οὐ πάνυ περισπῶντα οὐδὲ ὀξέως νύττοντα, μέχρι ἂν λάθῃς τέλεον αὐτῷ συνήθης γενόμενος.

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οἱ μὲν δὴ ἔξω ἄνθρωποι τὸ μετὰ τοῦτο ζηλοῦσί σε ὁρῶντες ἐντὸς τῆς κιγκλίδος διατρίβοντα καὶ ἀκωλύτως εἰσιόντα καὶ τῶν πάνυ τινὰ ἔνδον γεγενημένον σὺ δὲ αὐτὸς οὐδέπω ὁρᾷς οὗτινος ἕνεκα εὐδαίμων αὐτοῖς εἶναι δοκεῖς. πλὴν ἀλλὰ χαίρεις γε καὶ σεαυτὸν ἐξαπατᾷς καὶ ἀεὶ τὰ μέλλοντα βελτίω γενήσεσθαι νομίζεις. τὸ δʼ ἔμπαλιν ἢ σὺ ἤλπισας γίγνεται καὶ ὡς ἡ παροιμία φησίν, ἐπὶ Μανδροβούλου χωρεῖ τὸ πρᾶγμα, καθʼ ἑκάστην, ὡς εἰπεῖν, τὴν ἡμέραν ἀποσμικρυνόμενον καὶ εἰς τοὐπίσω ἀναποδίζον.

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ἠρέμα οὖν καὶ κατʼ ὀλίγον, ὥσπερ ἐν ἀμυδρῷ τῷ φωτὶ τότε πρῶτον διαβλέπων, ἄρχῃ κατανοεῖν ὡς αἱ μὲν χρυσαῖ ἐκεῖναι ἐλπίδες οὐδὲν ἀλλʼ ἢ φῦσαί τινες ἦσαν ἐπίχρυσοι, βαρεῖς δὲ καὶ ἀληθεῖς καὶ ἀπαραίτητοι καὶ συνεχεῖς οἱ πόνοι. τίνες οὗτοι; ἴσως ἐρήσῃ με· οὑχ ὁρῶ γὰρ ὅ τι τὸ ἐπίπονον ἐν ταῖς τοιαύταις συνουσίαις ἐστὶν οὐδʼ ἐπινοῶ ἅτινα ἔφησθα τὰ καματηρὰ καὶ ἀφόρητα. οὐκοῦν ἄκουσον, ὦ γενναῖε, μὴ εἰ κάματος ἔνεστιν ἐν τῷ πράγματι μόνον ἐξετάζων, ἀλλὰ καὶ τὸ αἰσχρὸν καὶ ταπεινὸν καὶ συνόλως δουλοπρεπὲς οὐκ ἐν παρέργῳ τῆς ἀκροάσεως τιθέμενος.

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καὶ πρῶτόν γε μέμνησο μηκέτι ἐλεύθερον τὸ ἀπʼ ἐκείνου μηδὲ εὐπατρίδην σεαυτὸν οἴεσθαι πάντα γὰρ ταῦτα, τό γένος, τὴν ἐλευθερίαν, τοὺς προγόνους ἔξω τοῦ ὀδοῦ καταλείψων ἴσθι ἐπειδὰν ἐπὶ τοιαύτην σαυτὸν λατρείαν ἀπεμπολήσας εἰσίῃς· οὐ γὰρ ἐθελήσει σοι ἡ Ἐλευθερία συνεισελθεῖν ἐφʼ οὕτως ἀγεννῆ πράγματα καὶ ταπεινὰ εἰσιόντι. δοῦλος οὖν, εἰ καὶ πάνυ ἀχθέσῃ τῷ ὀνόματι, καὶ οὐχ ἑνός, ἀλλὰ πολλῶν δοῦλος ἀναγκαίως ἔσῃ καὶ θητεύσεις κάτω νενευκὼς ἕωθεν εἰς ἑσπέραν ἀεικελίῳ ἐπὶ μισθῷ. καὶ ἅτε δὴ μὴ ἐκ παίδων τῇ Δουλείᾳ συντραφείς, ὀψιμαθήσας δὲ καὶ πόρρω που τῆς ἡλικίας παιδευόμενος πρὸς αὐτῆς οὐ πάνυ εὐδόκιμος ἔσῃ οὐδὲ πολλοῦ ἄξιος τῷ δεσπότῃ· διαφθείρει γάρ σε ἡ μνήμη τῆς ἐλευθερίας ὑπιοῦσα καὶ ἀποσκιρτᾶν ἐνίοτε ποιεῖ καὶ διʼ αὐτὸ ἐν τῇ δουλείᾳ πονηρῶς ἀπαλλάττειν.

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πλὴν εἰ μὴ ἀποχρῆν σοι πρὸς ἐλευθερίαν νομίζεις τὸ μὴ Πυρρίου μηδὲ Ζωπυρίωνος υἱὸν εἶναι, μηδὲ ὥσπερ τις Βιθυνὸς ὑπὸ μεγαλοφώνῳ τῷ κήρυκι ἀπημπολῆσθαι. ἀλλʼ ὁπόταν, ὦ βέλτιστε, τῆς νουμηνίας ἐπιστάσης ἀναμιχθεὶς τῷ Πυρρίᾳ καὶ τῷ Ζωπυρίωνι προτείνῃς τὴν χεῖρα ὁμοίως τοῖς ἄλλοις οἰκέταις καὶ λάβῃς ἐκεῖνο ὁτιδήποτε ἦν τὸ γιγνόμενον, τοῦτο ἡ πρᾶσίς ἐστι. κήρυκος γὰρ οὐκ ἔδει ἐπʼ ἄνδρα ἑαυτὸν ἀποκηρύξαντα καὶ μακρῷ χρόνῳ μνηστευσάμενον ἑαυτῷ τὸν δεσπότην.

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εἶτʼ, ὦ κάθαρμα, φαίην ἄν, καὶ μάλιστα πρὸς τὸν φιλοσοφεῖν φάσκοντα, εἰ μέν σέ τις ἢ πλέοντα καταποντιστὴς συλλαβὼν ἢ λῃστὴς ἀπεδίδοτο, ᾤκτειρες ἂν σεαυτὸν ὡς παρὰ τὴν ἀξίαν δυστυχοῦντα, ἢ εἴ τίς σου λαβόμενος ἦγε δοῦλον εἶναι λέγων, ἐβόας ἂν τοὺς νόμους καὶ δεινὰ ἐποίεις καὶ ἠγανάκτεις καί, γῆ καὶ θεοί, μεγάλῃ τῇ φωνῇ ἐκεκράγεις ἄν, σεαυτὸν δὲ ὀλίγων ἕνεκα ὀβολῶν ἐν τούτῳ τῆς ἡλικίας, ὅτε καὶ εἰ φύσει δοῦλος ἦσθα, καιρὸς ἦν πρὸς ἐλευθερίαν ἤδη ὁρᾶν, αὐτῇ ἀρετῇ καὶ σοφίᾳ φέρων ἀπημπόληκας, οὐδὲ τοὺς . πολλοὺς ἐκείνους λόγους αἰδεσθεὶς οὓς ὁ καλὸς Πλάτων ἢ ὁ Χρύσιππος ἢ Ἀριστοτέλης διεξεληλύθασι τὸ μὲν ἐλευθέριον ἐπαινοῦντες, τὸ δουλοπρεπὲς δὲ διαβάλλοντες; καὶ οὐκ αἰσχύνῃ κόλαξιν ἀνθρώποις καὶ ἀγοραίοις καὶ βωμολόχοις ἀντεξεταζόμενος καὶ ἐν τοσούτῳ πλήθει Ῥωμαϊκῷ μόνος ξενίζων τῷ τρίβωνι καὶ πονηρῶς τὴν Ῥωμαίων φωνὴν βαρβαρίζων, εἶτα δειπνῶν δεῖπνα θορυβώδη καὶ πολυάνθρωπα συγκλύδων τινῶν καὶ τῶν πλείστων μοχθηρῶν; καὶ ἐν αὐτοῖς ἐπαινεῖς φορτικῶς καὶ πίνεις πέρα τοῦ μετρίως ἔχοντος. ἕωθέν τε ὑπὸ κώδωνι ἐξαναστὰς ἀποσεισάμενος τοῦ ὕπνου τὸ ἥδιστον συμπεριθεῖς ἄνω καὶ κάτω ἔτι τὸν χθιζὸν ἔχων πηλὸν ἐπὶ τοῖν σκελοῖν. οὕτως ἀπορία μέν σε θέρμων ἔσχεν ἢ τῶν ἀγρίων λαχάνων, ἐπέλιπον δὲ καὶ αἱ κρῆναι ῥέουσαι τοῦ ψυχροῦ ὕδατος, ὡς ἐπὶ ταῦτά σε ὑπʼ ἀμηχανίας ἐλθεῖν; ἀλλὰ δῆλον ὡς οὐχ ὕδατος οὐδὲ θέρμων, ἀλλὰ πεμμάτων καὶ ὄψου καὶ οἴνου ἀνθοσμίου ἐπιθυμῶν ἑάλως, καθάπερ ὁ λάβραξ αὐτὸν μάλα δικαίως τὸν ὀρεγόμενον τούτων λαιμὸν διαπαρείς. παρὰ πόδας τοιγαροῦν τῆς λιχνείας ταύτης τἀπίχειρα, καὶ ὥσπερ οἱ πίθηκοι δεθεὶς κλοιῷ τὸν τράχηλον ἄλλοις μὲν γέλωτα παρέχεις, σεαυτῷ δὲ δοκεῖς τρυφᾶν, ὅτι ἔστι σοι τῶν ἰσχάδων ἀφθόνως ἐντραγεῖν. ἡ δὲ ἐλευθερία καὶ τὸ εὐγενὲς αὐτοῖς φυλέταις καὶ φράτερσι φροῦδα πάντα καὶ οὐδὲ μνήμη τις αὐτῶν.

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καὶ ἀγαπητὸν εἰ μόνον τὸ αἰσχρὸν προσῆν τῷ πράγματι, δοῦλον ἀντʼ ἐλευθέρου δοκεῖν, οἱ δὲ πόνοι μὴ κατὰ τοὺς πάνυ τούτους οἰκέτας. ἀλλʼ ὅρα εἰ μετριώτερά σοι προστέτακται τῶν Δρόμωνι καὶ Τιβείῳ προστεταγμένων. ὧν μὲν γὰρ ἕνεκα, τῶν μαθημάτων ἐπιθυμεῖν φήσας, παρείληφέ σε, ὀλίγον αὐτῷ μέλει. τί γὰρ κοινόν, φασί, λύρᾳ καὶ ὄνῳ; πάνυ γοῦν, — οὐχ ὁρᾷς; — ἐκτετήκασι τῷ πόθῳ τῆς Ὁμήρου σοφίας ἢ τῆς Δημοσθένους δεινότητος ἢ τῆς Πλάτωνος μεγαλοφροσύνης, ὧν ἤν τις ἐκ τῆς ψυχῆς ἀφέλῃ τὸ χρυσίον καὶ τὸ ἀργύριον καὶ τὰς περὶ τούτων φροντίδας, τὸ καταλειπόμενόν ἐστι τῦφος καὶ μαλακία καὶ ἡδυπάθεια καὶ ἀσέλγεια, καὶ ὕβρις καὶ ἀπαιδευσία. δεῖται δή σου ἐπʼ ἐκεῖνα μὲν οὐδαμῶς, ἐπεὶ δὲ πώγωνα ἔχεις βαθὺν καὶ σεμνός τις εἶ τὴν πρόσοψιν καὶ ἱμάτιον Ἑλληνικὸν εὐσταλῶς περιβέβλησαι καὶ πάντες ἴσασί σε γραμματικὸν ἢ ῥήτορα ἢ φιλόσοφον, καλὸν αὐτῷ δοκεῖ ἀναμεμῖχθαι καὶ τοιοῦτόν τινα τοῖς προϊοῦσι καὶ προπομπεύουσιν αὐτοῦ· δόξει γὰρ ἐκ τούτου καὶ φιλομαθὴς τῶν Ἑλληνικῶν μαθημάτων καὶ ὅλως περὶ παιδείαν φιλόκαλος. ὥστε κινδυνεύεις, ὦ γενναῖε, ἀντὶ τῶν θαυμαστῶν λόγων τὸν πώγωνα καὶ τὸν τρίβωνα μεμισθωκέναι.

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χρὴ οὖν σε ἀεὶ σὺν αὐτῷ ὁρᾶσθαι καὶ μηδέποτε ἀπολείπεσθαι, ἀλλὰ ἕωθεν ἐξαναστάντα, παρέχειν σεαυτὸν ὀφθησόμενον ἐν τῇ θεραπείᾳ καὶ μὴ λιπεῖν τὴν τάξιν. ὁ δὲ ἐπιβάλλων ἐνίοτέ σοι τὴν χεῖρα, ὅ τι ἂν τύχῃ ληρεῖ, τοῖς ἐντυγχάνουσιν ἐπιδεικνύμενος ὡς οὐδὲ ὁδῷ βαδίζων ἀμελής ἐστι τῶν Μουσῶν, ἀλλʼ εἰς καλὸν τὴν ἐν τῷ περιπάτῳ διατίθεται σχολήν.

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ἵνα γοῦν σοι τὴν ὀξυρεγμίαν τὴν ἐπὶ τούτοις παρῶ καὶ τὸν ἐν τῇ νυκτὶ ἔμετον, ἕωθεν δεήσει περὶ τοῦ μισθοῦ συμβῆναι ὑμᾶς, ὁπόσον τε καὶ ὁπότε τοῦ ἔτους χρὴ λαμβάνειν. παρόντων οὖν ἢκαὶ? Cobet excises. δύο ἢ τριῶν φίλων προσκαλέσας σε καὶ καθίζεσθαι κελεύσας ἄρχεται λέγειν· τὰ μὲν ἡμέτερα ὁποῖά ἐστιν ἑώρακας ἤδη, καὶ ὡς τῦφος ἐν αὐτοῖς οὐδὲ εἷς, ἀτραγῴδητα δὲ καὶ πεζὰ πάντα καὶ δημοτικά, χρὴ δέ σε οὕτως ἔχειν ὡς ἁπάντων ἡμῖν κοινῶν ἐσομένων· γελοῖον γὰρ εἰ τὸ κυριώτατον, τὴν ψυχήν σοι τὴν ἐμαυτοῦ ἢ καὶ νὴ Δία τῶν παίδων. — εἰ παῖδες εἶεν αὐτῷ παιδεύσεως δεόμενοι — ἐπιτρέπων τῶν ἄλλων μὴ ἐπʼ ἴσης ἡγοίμην δεσπότην. ἐπεὶ δὲ καὶ ὡρίσθαι τι δεῖ, — ὁρῶ μὲν τὸ μέτριον καὶ αὔταρκες τοῦ σοῦ τρόπου καὶ συνίημι ὡς οὐχὶ μισθοῦ ἐλπίδι προσελήλυθας ἡμῶν τῇ οἰκίᾳ, τῶν δὲ ἄλλων ἕνεκα, τῆς εὐνοίας τῆς παρʼ ἡμῶν καὶ τιμῆς, ἣν παρὰ πᾶσιν ἕξεις· ὅμως δʼ οὖν καὶ ὡρίσθω τι, — σὺ δʼ αὐτὸς ὅ τι καὶ βούλει λέγε, μεμνημένος, ὦ φίλτατε, κἀκείνων ἅπερ ἐν ἑορταῖς διετησίοις εἰκὸς ἡμᾶς παρέξειν· οὐ γὰρ ἀμελήσομεν οὐδὲ τῶν τοιούτων, εἰ καὶ μὴ νῦν αὐτὰ συντιθέμεθα· πολλαὶ δέ, οἶσθα, τοῦ ἔτους αἱ τοιαῦται ἀφορμαί. καὶ πρὸς ἐκεῖνα τοίνυν ἀποβλέπων μετριώτερον δῆλον ὅτι ἐπιβαλεῖς ἡμῖν τὸν μισθόν. ἄλλως τε καὶ πρέπον ἂν εἴη τοῖς πεπαιδευμένοις ὑμῖν κρείττοσιν εἶναι χρημάτων.

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ὁ μὲν ταῦτα εἰπὼν καὶ ὅλον σε διασείσας ταῖς ἐλπίσι τιθασὸν ἑαυτῷ πεποίηκε, σὺ δὲ πάλαι τάλαντα καὶ μυριάδας ὀνειροπολήσας καὶ ἀγροὺς ὅλους καὶ συνοικίας συνίης μὲν ἠρέμα τῆς μικρολογίας, σαίνεις δὲ ὅμως τὴν ὑπόσχεσιν καὶ τό, πάντα ἡμῖν κοινὰ ἔσται, βέβαιον καὶ ἀληθὲς ἔσεσθαι νομίζεις, οὐκ εἰδὼς ὅτι τὰ τοιαῦτα χείλεα μέν τʼ ἐδίηνʼ, ὑπερῴην δʼ οὐκ ἐδίηνε. τελευταῖον δʼ ὑπʼ αἰδοῦς αὐτῷ ἐπέτρεψας. ὁ δὲ αὐτὸς μὲν οὔ φησιν ἐρεῖν, τῶν φίλων δέ τινα τῶν παρόντων κελεύει μέσον ἐλθόντα τοῦ πράγματος εἰπεῖν ὃ μήτʼ αὐτῷ γίγνοιτʼ ἂν βαρὺ καὶ πρὸς ἄλλα τούτων ἀναγκαιότερα δαπανῶντι μήτε τῷ ληψομένῳ εὐτελές. ὁ δὲ ὠμογέρων τις ἐκ παίδων κολακείᾳ σύντροφος, ὡς μὲν οὐκ εὐδαιμονέστατος εἶ, φησίν, τῶν ἐν τῇ πόλει ἁπάντων, ὦ οὗτος, οὐκ ἂν εἴποις, ᾧ γε τοῦτο πρῶτον ὑπῆρχεν ὃ πολλοῖς πάνυ γλιχομένοις μόλις ἂν γένοιτο παρὰ τῆς Τύχης· λέγω δὲ ὁμιλίας ἀξιωθῆναι καὶ ἑστίας κοινωνῆσαι καὶ εἰς τὴν πρώτην οἰκίαν τῶν ἐν τῇ Ῥωμαίων ἀρχῇ καταδεχθῆναι· τοῦτο γὰρ ὑπὲρ τὰ Κροίσου τάλαντα καὶ τὸν Μίδου πλοῦτον, εἰ σωφρονεῖν οἶσθα. ἰδὼνἰδὼν Gesner: εἶδον MSS. δὲ πολλοὺς τῶν εὐδοκίμων ἐθελήσαντας ἄν, εἰ καὶ προσδιδόναι δέοι, μόνης τῆς δόξης ἕνεκα συνεῖναι τούτῳ καὶ ὁρᾶσθαι περὶ αὐτὸν ἑταίρους καὶ φίλους εἶναι δοκοῦντας, οὐκ ἔχω ὅπως σε τῆς εὐποτμίας μακαρίσω, ὃς καὶ προσλήψῃ μισθὸν τῆς τοιαύτης εὐδαιμονίας. ἀρκεῖν οὖν νομίζω, εἰ μὴ πάνυ ἄσωτος εἶ, τοσόνδε τι· — εἰπὼν ἐλάχιστον καὶ μάλιστα πρὸς τὰς σὰς ἐκείνας ἐλπίδας.

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ἀγαπᾶν δʼ ὅμως ἀναγκαῖον· οὐ γὰρ οὐδʼ ἂν φυγεῖν ἔτι σοι δυνατὸν ἐντὸς ἀρκύων γενομένῳ. δέχῃ τοίνυν τὸν χαλινὸν μύσας καὶ τὰ πρῶτα εὐάγωγος εἶ πρὸς αὐτὸν οὐ πάνυ περισπῶντα οὐδὲ ὀξέως νύττοντα, μέχρι ἂν λάθῃς τέλεον αὐτῷ συνήθης γενόμενος.

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οἱ μὲν δὴ ἔξω ἄνθρωποι τὸ μετὰ τοῦτο ζηλοῦσί σε ὁρῶντες ἐντὸς τῆς κιγκλίδος διατρίβοντα καὶ ἀκωλύτως εἰσιόντα καὶ τῶν πάνυ τινὰ ἔνδον γεγενημένον· σὺ δὲ αὐτὸς οὐδέπω ὁρᾷς οὗτινος ἕνεκα εὐδαίμων αὐτοῖς εἶναι δοκεῖς. πλὴν ἀλλὰ χαίρεις γε καὶ σεαυτὸν ἐξαπατᾷς καὶ ἀεὶ τὰ μέλλοντα βελτίω γενήσεσθαι νομίζεις. τὸ δʼ ἔμπαλιν ἢ σὺ ἤλπισας γίγνεται καὶ ὡς ἡ παροιμία φησίν, ἐπὶ Μανδροβούλου χωρεῖ τὸ πρᾶγμα, καθʼ ἑκάστην, ὡς εἰπεῖν, τὴν ἡμέραν ἀποσμικρυνόμενον καὶ εἰς τοὐπίσω ἀναποδίζον.

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ἠρέμα οὖν καὶ κατʼ ὀλίγον, ὥσπερ ἐν ἀμυδρῷ τῷ φωτὶ τότε πρῶτον διαβλέπων, ἄρχῃ κατανοεῖν ὡς αἱ μὲν χρυσαῖ ἐκεῖναι ἐλπίδες οὐδὲν ἀλλʼ ἢ φῦσαί τινες ἦσαν ἐπίχρυσοι, βαρεῖς δὲ καὶ ἀληθεῖς καὶ ἀπαραίτητοι καὶ συνεχεῖς οἱ πόνοι. τίνες οὗτοι; ἴσως ἐρήσῃ με· οὑχ ὁρῶ γὰρ ὅ τι τὸ ἐπίπονον ἐν ταῖς τοιαύταις συνουσίαις ἐστὶν οὐδʼ ἐπινοῶ ἅτινα ἔφησθα τὰ καματηρὰ καὶ ἀφόρητα. οὐκοῦν ἄκουσον, ὦ γενναῖε, μὴ εἰ κάματος ἔνεστιν ἐν τῷ πράγματι μόνον ἐξετάζων, ἀλλὰ καὶ τὸ αἰσχρὸν καὶ ταπεινὸν καὶ συνόλως δουλοπρεπὲς οὐκ ἐν παρέργῳ τῆς ἀκροάσεως τιθέμενος.

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καὶ πρῶτόν γε μέμνησο μηκέτι ἐλεύθερον τὸ ἀπʼ ἐκείνου μηδὲ εὐπατρίδην σεαυτὸν οἴεσθαι. πάντα γὰρ ταῦτα, τὸ γένος, τὴν ἐλευθερίαν, τοὺς προγόνους ἔξω τοῦ ὀδοῦ καταλείψων ἴσθι ἐπειδὰν ἐπὶ τοιαύτην σαυτὸν λατρείαν ἀπεμπολήσας εἰσίῃς· οὐ γὰρ ἐθελήσει σοι ἡ Ἐλευθερία συνεισελθεῖν ἐφʼ οὕτως ἀγεννῆ πράγματα καὶ ταπεινὰ εἰσιόντι. δοῦλος οὖν, εἰ καὶ πάνυ ἀχθέσῃ τῷ ὀνόματι, καὶ οὐχ ἑνός, ἀλλὰ πολλῶν δοῦλος ἀναγκαίως ἔσῃ καὶ θητεύσεις κάτω νενευκὼς ἕωθεν εἰς ἑσπέραν ἀεικελίῳ ἐπὶ μισθῷ. καὶ ἅτε δὴ μὴ ἐκ παίδων τῇ Δουλείᾳ συντραφείς, ὀψιμαθήσας δὲ καὶ πόρρω που τῆς ἡλικίας παιδευόμενος πρὸς αὐτῆς οὐ πάνυ εὐδόκιμος ἔσῃ οὐδὲ πολλοῦ ἄξιος τῷ δεσπότῃ· διαφθείρει γάρ σε ἡ μνήμη τῆς ἐλευθερίας ὑπιοῦσα καὶ ἀποσκιρτᾶν ἐνίοτε ποιεῖ καὶ διʼ αὐτὸ ἐν τῇ δουλείᾳ πονηρῶς ἀπαλλάττειν.

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πλὴν εἰ μὴ ἀποχρῆν σοι πρὸς ἐλευθερίαν νομίζεις τὸ μὴ Πυρρίου μηδὲ Ζωπυρίωνος υἱὸν εἶναι, μηδὲ ὥσπερ τις Βιθυνὸς ὑπὸ μεγαλοφώνῳ τῷ κήρυκι ἀπημπολῆσθαι. ἀλλʼ ὁπόταν, ὦ βέλτιστε, τῆς νουμηνίας ἐπιστάσης ἀναμιχθεὶς τῷ Πυρρίᾳ καὶ τῷ Ζωπυρίωνι προτείνῃς τὴν χεῖρα ὁμοίως τοῖς ἄλλοις οἰκέταις καὶ λάβῃς ἐκεῖνο ὁτιδήποτε ἦν τὸ γιγνόμενον, τοῦτο ἡ πρᾶσίς ἐστι. κήρυκος γὰρ οὐκ ἔδει ἐπʼ ἄνδρα ἑαυτὸν ἀποκηρύξαντα καὶ μακρῷ χρόνῳ μνηστευσάμενον ἑαυτῷ τὸν δεσπότην.

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εἶτʼ, ὦ κάθαρμα, φαίην ἄν, καὶ μάλιστα πρὸς τὸν φιλοσοφεῖν φάσκοντα, εἰ μέν σέ τις ἢ πλέοντα καταποντιστὴς συλλαβὼν ἢ λῃστὴς ἀπεδίδοτο, ᾤκτειρες ἂν σεαυτὸν ὡς παρὰ τὴν ἀξίαν δυστυχοῦντα, ἢ εἴ τίς σου λαβόμενος ἦγε δοῦλον εἶναι λέγων, ἐβόας ἂν τοὺς νόμους καὶ δεινὰ ἐποίεις καὶ ἠγανάκτεις καί, Ὦ γῆ καὶ θεοί, μεγάλῃ τῇ φωνῇ ἐκεκράγεις ἄν, σεαυτὸν δὲ ὀλίγων ἕνεκα ὀβολῶν ἐν τούτῳ τῆς ἡλικίας, ὅτε καὶ εἰ φύσει δοῦλος ἦσθα, καιρὸς ἦν πρὸς ἐλευθερίαν ἤδη ὁρᾶν, αὐτῇ ἀρετῇ καὶ σοφίᾳ φέρων ἀπημπόληκας, οὐδὲ τοὺς πολλοὺς ἐκείνους λόγους αἰδεσθεὶς οὓς ὁ καλὸς Πλάτων ἢ ὁ Χρύσιππος ἢ Ἀριστοτέλης διεξεληλύθασι τὸ μὲν ἐλευθέριον ἐπαινοῦντες, τὸ δουλοπρεπὲς δὲ διαβάλλοντες; καὶ οὐκ αἰσχύνῃ κόλαξιν ἀνθρώποις καὶ ἀγοραίοις καὶ βωμολόχοις ἀντεξεταζόμενος καὶ ἐν τοσούτῳ πλήθειἀστεκῷ N: ἀστικῷ Dindorf, edd. Ῥωμαϊκῷ μόνος ξενίζων τῷ τρίβωνι καὶ πονηρῶς τὴν Ῥωμαίων φωνὴν βαρβαρίζων, εἶτα δειπνῶν δεῖπνα θορυβώδη καὶ πολυάνθρωπα συγκλύδων τινῶν καὶ τῶν πλείστων μοχθηρῶν; καὶ ἐν αὐτοῖς ἐπαινεῖς φορτικῶς καὶ πίνεις πέρα τοῦ μετρίως ἔχοντος. ἕωθέν τε ὑπὸ κώδωνι ἐξαναστὰς ἀποσεισάμενος τοῦ ὕπνου τὸ ἥδιστον συμπεριθεῖς ἄνω καὶ κάτω ἔτι τὸν χθιζὸν ἔχων πηλὸν ἐπὶ τοῖν σκελοῖν. οὕτως ἀπορία μέν σε θέρμων ἔσχεν ἢ τῶν ἀγρίων λαχάνων, ἐπέλιπον δὲ καὶ αἱ κρῆναι ῥέουσαι τοῦ ψυχροῦ ὕδατος, ὡς ἐπὶ ταῦτά σε ὑπʼ ἀμηχανίας ἐλθεῖν; ἀλλὰ δῆλον ὡς οὐχ ὕδατος οὐδὲ θέρμων, ἀλλὰ πεμμάτων καὶ ὄψου καὶ οἴνου ἀνθοσμίου ἐπιθυμῶν ἑάλως, καθάπερ ὁ λάβραξ αὐτὸν μάλα δικαίως τὸν ὀρεγόμενον τούτων λαιμὸν διαπαρείς. παρὰ πόδας τοιγαροῦν τῆς λιχνείας ταύτης τἀπίχειρα, καὶ ὥσπερ οἱ πίθηκοι δεθεὶς κλοιῷ τὸν τράχηλον ἄλλοις μὲν γέλωτα παρέχεις, σεαυτῷ δὲ δοκεῖς τρυφᾶν, ὅτι ἔστι σοι τῶν ἰσχάδων ἀφθόνως ἐντραγεῖν. ἡ δὲ ἐλευθερία καὶ τὸ εὐγενὲς αὐτοῖς φυλέταις καὶ φράτερσι φροῦδα πάντα καὶ οὐδὲ μνήμη τις αὐτῶν.

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καὶ ἀγαπητὸν εἰ μόνον τὸ αἰσχρὸν προσῆν τῷ πράγματι, δοῦλον ἀντʼ ἐλευθέρου δοκεῖν, οἱ δὲ πόνοι μὴ κατὰ τοὺς πάνυ τούτους οἰκέτας. ἀλλʼ ὅρα εἰ μετριώτερά σοι προστέτακται τῶν Δρόμωνι καὶ Τιβείῳ προστεταγμένων. ὧν μὲν γὰρ ἕνεκα, τῶν μαθημάτων ἐπιθυμεῖν φήσας, παρείληφέ σε, ὀλίγον αὐτῷ μέλει. τί γὰρ κοινόν, φασί, λύρᾳ καὶ ὄνῳ; πάνυ γοῦν, — οὐχ ὁρᾷς; — ἐκτετήκασι τῷ πόθῳ τῆς Ὁμήρου σοφίας ἢ τῆς Δημοσθένους δεινότητος ἢ τῆς Πλάτωνος μεγαλοφροσύνης, ὧν ἤν τις ἐκ τῆς ψυχῆς ἀφέλῃ τὸ χρυσίον καὶ τὸ ἀργύριον καὶ τὰς περὶ τούτων φροντίδας, τὸ καταλειπόμενόν ἐστι τῦφος καὶ μαλακία καὶ ἡδυπάθεια καὶ ἀσέλγεια καὶ ὕβρις καὶ ἀπαιδευσία. δεῖται δή σου ἐπʼ ἐκεῖνα μὲν οὐδαμῶς, ἐπεὶ δὲ πώγωνα ἔχεις βαθὺν καὶ σεμνός τις εἶ τὴν πρόσοψιν καὶ ἱμάτιον Ἑλληνικὸν εὐσταλῶς περιβέβλησαι καὶ πάντες ἴσασί σε γραμματικὸν ἢ ῥήτορα ἢ φιλόσοφον, καλὸν αὐτῷ δοκεῖ ἀναμεμῖχθαι καὶ τοιοῦτόν τινα τοῖς προϊοῦσι καὶ προπομπεύουσιν αὐτοῦ· δόξει γὰρ ἐκ τούτου καὶ φιλομαθὴς τῶν Ἑλληνικῶν μαθημάτων καὶ ὅλως περὶ παιδείαν φιλόκαλος. ὥστε κινδυνεύεις, ὦ γενναῖε, ἀντὶ τῶν θαυμαστῶν λόγων τὸν πώγωνα καὶ τὸν τρίβωνα μεμισθωκέναι.

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χρὴ οὖν σε ἀεὶ σὺν αὐτῷ ὁρᾶσθαι καὶ μηδέποτε ἀπολείπεσθαι, ἀλλὰ ἕωθεν ἐξαναστάντα παρέχειν σεαυτὸν ὀφθησόμενον ἐν τῇ θεραπείᾳ καὶ μὴ λιπεῖν τὴν τάξιν. ὁ δὲ ἐπιβάλλων ἐνίοτέ σοι τὴν χεῖρα, ὅ τι ἂν τύχῃ ληρεῖ, τοῖς ἐντυγχάνουσιν ἐπιδεικνύμενος ὡς οὐδὲ ὁδῷ βαδίζων ἀμελής ἐστι τῶν Μουσῶν, ἀλλʼ εἰς καλὸν τὴν ἐν τῷ περιπάτῳ διατίθεται σχολήν.

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σὺ δʼ ἄθλιος τὰ μὲν παραδραμών, τὰ δὲ βάδην ἄναντα πολλὰ καὶ κάταντα — τοιαύτη γάρ, ὡς οἶσθα, ἡ πόλις — περιελθὼν ἵδρωκάς τε καὶ πνευστιᾷς, κἀκείνου ἔνδον τινὶ τῶν φίλων πρὸς ὃν ἦλθεν διαλεγομένου, μηδὲ ὅπου καθίζῃς ἔχων ὀρθὸς ὑπʼ ἀπορίας ἀναγιγνώσκεις τὸ βιβλίον προχειρισάμενος.

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ἐπειδὰν δὲ ἄσιτόν τε καὶ ἄποτον ἡ νὺξ καταλάβῃ, λουσάμενος πονηρῶς ἀωρὶ περὶ αὐτό που σχεδὸν τὸ μεσονύκτιον ἥκεις ἐπὶ τὸ δεῖπνον, οὐκέθʼ ὁμοίως ἔντιμος οὐδὲ περίβλεπτος τοῖς παροῦσιν, ἀλλʼ ἤν τις ἄλλος ἐπεισέλθῃ νεαλέστερος, εἰς τοὐπίσω σύ καὶ οὕτως εἰς τὴν ἀτιμοτάτην γωνίαν ἐξωσθεὶς κατάκεισαι μάρτυς μόνον τῶν παραφερομένων, τὰ ὀστᾶ, εἰ ἐφίκοιτο μέχρι σοῦ, καθάπερ οἱ κύνες περιεσθίων ἢ τὸ σκληρὸν τῆς μαλάχης φύλλον ᾧ τὰ ἄλλα συνειλοῦσιν, εἰ ὑπεροφθείη ὑπὸ τῶν προκατακειμένων, ἄσμενος ὑπὸ λιμοῦ παροψώμενος.

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Οὐ μὴν οὐδὲ ἡ ἄλλη ὕβρις ἄπεστιν, ἀλλʼ οὔτε ᾠὸν ἔχεις μόνος — οὐ γὰρ ἀναγκαῖόν ἐστιν καὶ σὲ τῶν αὐτῶν ἀεὶ τοῖς ξένοις καὶ ἀγνώστοις ἀντιποιεῖσθαι· ἀγνωμοσύνη γὰρ δὴ τοῦτό γε — οὔτε ἡ ὄρνις ὁμοία ταῖς ἄλλαις, ἀλλὰ τῷ μὲν πλησίον παχεῖα καὶ πιμελής, σοὶ δὲ νεοττὸς ἡμίτομος ἢ φάττα τις ὑπόσκληρος, ὕβρις ἄντικρυς καὶ ἀτιμία. πολλάκις δʼ εἰ ἐπιλίποι ἄλλου τινὸς αἰφνιδίως ἐπιπαρόντος, ἀράμενος ὁ διάκονος τὰ σοὶ παρακείμενα φέρων ἐκείνῳ παρατέθεικεν ὑποτονθορύσας, σὺ γὰρ ἡμέτερος εἶ. τεμνομένου μὲν γὰρ ἐν. τῷ μέσῳ ἢ συὸς ὑπογαστρίου ἢ ἐλάφου, χ;χρὴ ἐκ παντὸς ἢ τὸν διανέμοντα ἵλεων ἔχειν ἢ τὴν Προμηθέως μερίδα φέρεσθαι, ὀστᾶ κεκαλυμμένα τῇ πιμελῇ. τὸ γὰρ τῷ μὲν ὑπὲρ σὲ τὴν λοπάδα παρεστάναι ἔστʼ ἂν ἀπαγορεύσῃ ἐμφορούμενος, σὲ δὲ οὕτω ταχέως παραδραμεῖν, τίνι φορητὸν ἐλευθέρῳ ἀνδρὶ κἂν ὁπόσην αἱ ἔλαφοι τὴν χολὴν ἔχοντι; καίτοι οὐδέπω ἐκεῖνο ἔφην ὅτι τῶν ἄλλων ἥδιστόν τε καὶ παλαιότατον οἶνον πινόντων μόνος σὺ πονηρόν τινα καὶ παχὺν πίνεις, θεραπεύων ἀεὶ ἐν ἀργύρῳ ἢ χρυσῷ πίνειν, ὡς μὴ ἐλεγχθείης ἀπὸ τοῦ χρώματος οὕτως ἄτιμος ὢν συμπότης. καὶ εἴθε γε κἂν ἐκείνου εἰς κόρον ἦν πιεῖν, νῦν δὲ πολλάκις αἰτήσαντος ὁ παῖς οὐδʼ ἀΐοντι ἔοικεν.

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ἀνιᾷ δή σε πολλὰ καὶ ἀθρόα καὶ σχεδὸν τὰ πάντα, καὶ μάλιστα ὅταν σε παρευδοκιμῇ κίναιδός τις ἢ ὀρχηστοδιδάσκαλος ἢ Ἰωνικὰ συνείρων Ἀλεξανδρεωτικὸς ἀνθρωπίσκος τοῖς μὲν γὰρ τὰ ἐρωτικὰ ταῦτα διακονουμένοις καὶ γραμματίδια ὑπὸ κόλπου διακομίζουσιν πόθεν σύ γʼ ἰσότιμος; κατακείμενος τοιγαροῦν ἐν μυχῷ τοῦ συμποσίου καὶ ὑπʼ αἰδοῦς καταδεδυκὼς στένεις ὡς τὸ εἰκὸς καὶ σεαυτὸν οἰκτείρεις καὶ αἰτιᾷ τὴν Τύχην οὐδὲ ὀλίγα σοι τῶν χαρίτων ἐπιψεκάσασαν. ἡδέως δʼ ἄν μοι δοκεῖς καὶ ποιητὴς γενέσθαι τῶν ἐρωτικῶν ᾀσμάτων ἢ κἂν ἄλλου ποιήσαντος δύνασθαι ᾄδειν ἀξίως· ὁρᾷς γὰρ οἷ τὸ προτιμᾶσθαι καὶ εὐδοκιμεῖν ἐστιν. ὑποσταίης δὲ ἄν, εἰ καὶ μάγον ἢ μάντιν ὑποκρίνασθαι δέοι τῶν κλήρους πολυταλάντους καὶ ἀρχὰς καὶ ἀθρόους τοὺς πλούτους ὑπισχνουμένων καὶ γὰρ αὖ καὶ τούτους ὁρᾷς εὖ φερομένους ἐν ταῖς φιλίαις καὶ πολλῶν ἀξιουμένους. κἂν ἕν τι οὖν τούτων ἡδέως ἂν γένοιο, ὡς μὴ ἀπόβλητος καὶ περιττὸς εἴης· ἀλλʼ οὐδὲ πρὸς ταῦτα ὁ κακοδαίμων πιθανὸς εἶ. τοιγαροῦν ἀνάγκη μειοῦσθαι καὶ σιωπῇ ἀνέχεσθαι ὑποιμώζοντα καὶ ἀμελούμενον.

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ἢν μὲν γὰρ κατείπῃ σοῦ τις ψιθυρὸς οἰκέτης, ὡς μόνος οὐκ ἐπῄνεις τὸν τῆς δεσποίνης παιδίσκον ὀρχούμενον ἢ κιθαρίζοντα, κίνδυνος οὐ μικρὸς ἐκ τοῦ πράγματος. χρὴ οὖν χερσαίου βατράχου δίκην διψῶντα κεκραγέναι, ὡς ἐπίσημος ἔσῃ ἐν τοῖς ἐπαινοῦσι καὶ κορυφαῖος ἐπιμελούμενον πολλάκις δὲ καὶ τῶν ἄλλων σιωπησάντων αὐτὸν ἐπειπεῖν ἐσκεμμένον τινὰ ἔπαινον πολλὴν τὴν κολακείαν ἐμφανιοῦντα.

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τὸ μὲν γὰρ λιμῷ συνόντα καὶ νὴ Δία γε διψῶντα μύρῳ χρίεσθαι καὶ στεφανοῦσθαι τὴν κεφαλήν, ἠρέμα καὶ γελοῖον ἔοικας γὰρ τότε στήλῃ ἑώλου τινὸς νεκροῦ ἄγοντος ἐναγίσματα· καὶ γὰρ ἐκείνων καταχέαντες μύρον καὶ τὸν στέφανον ἐπιθέντες αὐτοὶ πίνουσι καὶ εὐωχοῦνται τὰ παρεσκευασμένα.

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ἢν μὲν γὰρ καὶ ζηλότυπός τις ᾖ καὶ παῖδες εὔμορφοι ὦσιν ἢ νέα γυνὴ καὶ σὺ μὴ παντελῶς πόρρω Ἀφροδίτης καὶ Χαρίτων ᾖς, οὐκ ἐν εἰρήνῃ τὸ πρᾶγμα οὐδὲ ὁ κίνδυνος εὐκαταφρόνητος. ὦτα γὰρ καὶ ὀφθαλμοὶ βασιλέως πολλοί, οὐ μόνον τἀληθῆ ὁρῶντες, ἀλλʼ ἀεί τι καὶ προσεπιμετροῦντες, ὡς μὴ νυστάζειν δοκοῖεν. δεῖ οὖν ὥσπερ ἐν τοῖς Περσικοῖς δείπνοις κάτω νεύοντα κατακεῖσθαι, δεδιότα μή τις εὐνοῦχός σε ἴδῃ προσβλέψαντα μιᾷ, τῶν παλλακίδων, ἐπεὶ ἄλλος γε εὐνοῦχος ἐντεταμένον πάλαι τὸ τόξον ἔχων ἃ μὴ θέμις ὁρῶντα ἕτοιμος κολάσαι διαπείρας τῷ οἰστῷ μεταξὺ πίνοντος τὴν γνάθον.

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εἶτα ἀπελθὼν τοῦ δείπνου μικρόν τι κατέδαρθες· ὑπὸ δὲ ᾠδὴν ἀλεκτρυόνων ἀνεγρόμενος, ὢ δείλαιος ἐγώ, φής, καὶ ἄθλιος, οἵας τὰς πάλαι διατριβὰς ἀπολιπὼν καὶ ἑταίρους καὶ βίον ἀπράγμονα καὶ ὕπνον μετρούμενον τῇ ἐπιθυμίᾳ καὶ περιπάτους ἐλευθερίους εἰς οἷον βάραθρον φέρων ἐμαυτὸν ἐνσέσεικα. τίνος ἕνεκα, ὦ θεοί, ἢ τίς ὁ λαμπρὸς οὗτος μισθός ἐστιν; οὐ γὰρ καὶ ἄλλως μοι πλείω τούτων ἐκπορίζειν δυνατὸν ἦν καὶ προσῆν τὸ ἐλεύθερον καὶ τὸ πάντα ἐπʼ ἐξουσίας; νῦν δὲ τὸ τοῦ λόγου, λέων κρόκῃ δεθείς, ἄνω καὶ κάτω περισύρομαι, τὸ πάντων οἴκτιστον, οὐκ εὐδοκιμεῖν εἰδὼς οὐδὲ κεχαρισμένος εἶναι δυνάμενος. ἰδιώτης γὰρ ἔγωγε τῶν τοιούτων καὶ ἄτεχνος, καὶ μάλιστα παραβαλλόμενος ἀνδράσι τέχνην τὸ πρᾶγμα πεποιημένοις, ὥστε καὶ ἀχάριστός εἰμι καὶ ἥκιστα συμποτικός, οὐδʼ ὅσον γέλωτα ποιῆσαι δυνάμενος. συνίημι δὲ ὡς καὶ ἐνοχλῶ πολλάκις βλεπόμενος, καὶ μάλισθʼ ὅταν ἡδίων αὐτὸς αὑτοῦ εἶναι θέλῃ· σκυθρωπὸς γὰρ αὐτῷ δοκῶ. καὶ ὅλως οὐκ ἔχω ὅπως ἁρμόσωμαι πρὸς αὐτόν. ἢν μὲν γὰρ ἐπὶ τοῦ σεμνοῦ φυλάττω ἐμαυτόν, ἀηδὴς ἔδοξα καὶ μονονουχὶ φευκτέος· ἢν δὲ μειδιάσω καὶ ῥυθμίσω τὸ πρόσωπον εἰς τὸ ἥδιστον, κατεφρόνησεν εὐθὺς καὶ διέπτυσεν, καὶ τὸ πρᾶγμα ὅμοιον δοκεῖ ὥσπερ ἂν εἴ τις κωμῳδίαν ὑποκρίναιτο τραγικὸν προσωπεῖον περικείμενος. τὸ δʼ ὅλον, τίνα ἄλλον ὁ μάταιος ἐμαυτῷ βιώσομαι βίον τὸν παρόντα τοῦτον ἄλλῳ βεβιωκώς;

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ἔτι σου ταῦτα διαλογιζομένου ὁ κώδων ἤχησεν, καὶ χρὴ τῶν ὁμοίων ἔχεσθαι καὶ περινοστεῖν καὶ ἑστάναι, ὑπαλείψαντά γε πρότερον τοὺς βουβῶνας καὶ τὰς ἰγνύας, εἰ θέλεις διαρκέσαι πρὸς τὸν ἆθλον. εἶτα δεῖπνον ὅμοιον καὶ εἰς τὴν αὐτὴν ὥραν περιηγμένον. καί σοι τὰ τῆς διαίτης πρὸς τὸν πάλαι βίον ἀντίστροφα, καὶ ἡ ἀγρυπνία δὲ καὶ ὁ ἱδρὼς καὶ ὁ κάματος ἠρέμα ἤδη ὑπορύττουσιν, ἢ φθόην ἢ περιπνευμονίαν ἢ κώλου ἄλγημα ἢ τὴν καλὴν ποδάγραν ἀναπλάττοντες. ἀντέχεις δὲ ὅμως, καὶ πολλάκις κατακεῖσθαι δέον, οὐδὲ τοῦτο συγκεχώρηται· σκῆψις γὰρ ἡ νόσος καὶ φυγὴ τῶν καθηκόντων ἔδοξεν. ὥστʼ ἐξ ἁπάντων ὠχρὸς ἀεὶ καὶ ὅσον οὐδέπω τεθνηξομένῳ ἔοικας.

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καὶ τὰ μὲν ἐν τῇ πόλει ταῦτα. ἢν δέ που καὶ ἀποδημῆσαι δέῃ, τὰ μὲν ἄλλα ἐῶ· ὕοντος δὲ πολλάκις ὕστατος ἐλθὼν — τοιοῦτο γάρ σοι ἀποκεκλήρωται καὶ τὸ ζεῦγος — περιμένεις ἔστʼ ἂν οὐκέτʼ οὔσης καταγωγῆς τῷ μαγείρῳ σε ἢ τῷ τῆς δεσποίνης κομμωτῇ συμπαραβύσωσιν, οὐδὲ τῶν φρυγάνων δαψιλῶς ὑποβαλόντες.

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οὐκ ὀκνῶ δέ σοι καὶ διηγήσασθαι ὅ μοι Θεσμόπολις οὗτος ὁ Στωϊκὸς διηγήσατο συμβὰν αὐτῷ πάνυ γελοῖον καὶ νὴ Δίʼ οὐκ ἀνέλπιστον ὡς ἂν καὶ ἄλλῳ ταὐτὸν συμβαίη. συνῆν μὲν γὰρ πλουσίᾳ τινὶ καὶ τρυφώσῃ γυναικὶ τῶν ἐπιφανῶν ἐν τῇ πόλει. δεῆσαν δὲ καὶ ἀποδημῆσαί ποτε, τὸ μὲν πρῶτον ἐκεῖνο παθεῖν ἔφη γελοιότατον, συγκαθέζεσθαι γὰρ αὐτῷ παραδεδόσθαι φιλοσόφῳ ὄντι κίναιδόν τινα τῶν πεπιττωμένων τὰ σκέλη καὶ τὸν πώγωνα περιεξυρημένων διὰ τιμῆς δʼ αὐτὸν ἐκείνη, ὡς τὸ εἰκός, ἦγεν. καὶ τοὔνομα δὲ τοῦ κιναίδου ἀπεμνημόνευεν Χελιδόνιον γὰρ καλεῖσθαι. τοῦτο τοίνυν πρῶτον ἡλίκον, σκυθρωπῷ καὶ γέροντι ἀνδρὶ καὶ πολιῷ τὸ γένειον — οἶσθα δὲ ὡς βαθὺν πώγωνα καὶ σεμνὸν ὁ Θεσμόπολις εἶχεν — παρακαθίζεσθαι φῦκος ἐντετριμμένον καὶ ὑπογεγραμμένον τοὺς ὀφθαλμοὺς καὶ διασεσαλευμένον τὸ βλέμμα καὶ τὸν τράχηλον ἐπικεκλασμένον, οὐ χελιδόνα μὰ Δίʼ, ἀλλὰ γῦπά τινα περιτετιλμένον τὰ πτερά·̆ καὶ εἴ γε μὴ πολλὰ δεηθῆναι αὐτοῦ, καὶ τὸν κεκρύφαλον ἔχοντα ἐπὶ τῇ κεφαλῇ ἂν συγκαθίζεσθαι. τὰ δʼ οὖν ἄλλα παρʼ ὅλην τὴν ὁδὸν μυρίας τὰς ἀηδίας ἀνασχέσθαι ὑπᾴδοντος καὶ τερετίζοντος, εἰ δὲ μὴ ἐπεῖχεν αὐτός, ἴσως ἂν καὶ ὀρχουμένου ἐπὶ τῆς ἀπήνης.

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ἕτερον δʼ οὖν τι καὶ τοιοῦτον αὐτῷ προσταχθῆναι. καλέσασα γὰρ αὐτὸν ἡ γυνή, Θεσμόπολι, φησίν, οὕτως ὄναιο, χάριν οὐ μικρὰν αἰτούσῃ δὸς μηδὲν ἀντειπὼν μηδὲ ὅπως ἐπὶ πλεῖόν σου δεήσομαι περιμείνας. τοῦ δέ, ὅπερ εἰκὸς ἦν, ὑποσχομένου πάντα πράξειν, δέομαί σου τοῦτο, ἔφη, χρηστὸν ὁρῶσά σε καὶ ἐπιμελῆ καὶ φιλόστοργον, τὴν κύνα ἣν οἶσθα τὴν Μυρρίνην ἀναλαβὼν εἰς τὸ ὄχημα φύλαττέ μοι καὶ ἐπιμελοῦ ὅπως μηδενὸς ἐνδεὴς ἔσται· βαρύνεται γὰρ ἡ ἀθλία τὴν γαστέρα καὶ σχεδὸν ὡς ἐπίτεξ ἐστὶν οἱ δὲ κατάρατοι οὗτοι καὶ ἀπειθεῖς οἰκέται οὐχ; ὅπως ἐκείνης, ἀλλʼ οὐδʼ ἐμοῦ αὐτῆς πολὺν ποιοῦνται λόγον ἐν ταῖς ὁδοῖς. μὴ τοίνυν τι σμικρὸν οἰηθῇς εὖ ποιήσειν με τὸ περισπούδαστόν μοι καὶ ἥδιστον κυνίδιον διαφυλάξας. ὑπέσχετο ὁ Θεσμόπολις πολλὰ ἱκετευούσης καὶ μονονουχὶ καὶ δακρυούσης. τὸ δὲ πρᾶγμα παγγέλοιον ἦν, κυνίδιον ἐκ τοῦ ἱματίου προκῦπτον μικρὸν ὑπὸ τὸν πώγωνα. καὶ κατουρῆσαν πολλάκις, εἰ καὶ μὴ ταῦτα ὁ Θεσμόπολις προσετίθει, καὶ βαΰζον λεπτῇ τῇ φωνῇ — τοιαῦτα γάρ τὰ Μελιταῖα — καὶ τὸ γένειον τοῦ φιλοσόφου περιλιχμώμενον, καὶ μάλιστα εἴ τι τοῦ χθιζοῦ αὐτῷ ζωμοῦ ἐγκατεμέμικτο. καὶ ὅ γε κίναιδος, ὁ σύνεδρος, οὐκ ἀμούσως ποτὲ καὶ εἰς τοὺς ἄλλους τοὺς παρόντας ἐν τῷ συμποσίῳ ἀποσκώπτων, ἐπειδή ποτε καὶ ἐπὶ τὸν Θεσμόπολιν καθῆκε τὸ σκῶμμα, περὶ δὲ Θεσμοπόλιδος, ἔφη, τοῦτο μόνον εἰπεῖν ἔχω, ὅτι ἀντὶ Στωϊκοῦ ἤδη Κυνικὸς ἡμῖν γεγένηται. τὸ δʼ οὖν κυνίδιον καὶ τετοκέναι ἐν τῷ τρίβωνι τῷ τοῦ Θεσμοπόλιδος ἐπυθόμην.

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ἐπειδὰν δὲ ἄσιτόν τε καὶ ἄποτον ἡ νὺξ καταλάβῃ, λουσάμενος πονηρῶς ἀωρὶ περὶ αὐτό που σχεδὸν τὸ μεσονύκτιον ἥκεις ἐπὶ τὸ δεῖπνον, οὐκέθʼ ὁμοίως ἔντιμος οὐδὲ περίβλεπτος τοῖς παροῦσιν, ἀλλʼ ἤν τις ἄλλος ἐπεισέλθῃ νεαλέστερος, εἰς τοὐπίσω σύ· καὶ οὕτως εἰς τὴν ἀτιμοτάτην γωνίαν ἐξωσθεὶς κατάκεισαι μάρτυς μόνον τῶν παραφερομένων, τὰ ὀστᾶ, εἰ ἐφίκοιτο μέχρι σοῦ, καθάπερ οἱ κύνες περιεσθίων ἢ τὸ σκληρὸν τῆς μαλάχης φύλλον ᾧ τὰ ἄλλα συνειλοῦσιν, εἰ ὑπεροφθείη ὑπὸ τῶν προκατακειμένων, ἄσμενος ὑπὸ λιμοῦ παροψώμενος.παροψώμενος Jensius: παραψόμενος MSS. (παραψάμενος U).

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Οὐ μὴν οὐδὲ ἡ ἄλλη ὕβρις ἄπεστιν, ἀλλʼ οὔτε ᾠὸν ἔχεις μόνος — οὐ γὰρ ἀναγκαῖόν ἐστιν καὶ σὲ τῶν αὐτῶν ἀεὶ τοῖς ξένοις καὶ ἀγνώστοις ἀντιποιεῖσθαι· ἀγνωμοσύνη γὰρ δὴδὴ Fritzsche: σὴ MSS. τοῦτό γε — οὔτε ἡ ὄρνις ὁμοία ταῖς ἄλλαις, ἀλλὰ τῷ μὲν πλησίον παχεῖα καὶ πιμελής, σοὶ δὲ νεοττὸς ἡμίτομος ἢ φάττα τις ὑπόσκληρος, ὕβρις ἄντικρυς καὶ ἀτιμία. πολλάκις δʼ εἰδ’ εἰ U2: δὲ other MSS., all except N continuing ἐπεὶ λίποι. ἐπιλίποι ἄλλου τινὸς αἰφνιδίως ἐπιπαρόντος, ἀράμενος ὁ διάκονος τὰ σοὶ παρακείμενα φέρων ἐκείνῳ παρατέθεικεν ὑποτονθορύσας, σὺ γὰρ ἡμέτερος εἶ. τεμνομένου μὲν γὰρ ἐν τῷ μέσῳ ἢ συὸς ὑπογαστρίου ἢ ἐλάφου, χρὴ ἐκ παντὸς ἢ τὸν διανέμοντα ἵλεων ἔχειν ἢ τὴν Προμηθέως μερίδα φέρεσθαι, ὀστᾶ κεκαλυμμένα τῇ πιμελῇ. τὸ γὰρ τῷ μὲν ὑπὲρ σὲ τὴν λοπάδα παρεστάναι ἔστʼ ἂν ἀπαγορεύσῃ ἐμφορούμενος, σὲ δὲ οὕτω ταχέως παραδραμεῖν, τίνι φορητὸν ἐλευθέρῳ ἀνδρὶ κἂν ὁπόσην αἱ ἔλαφοι τὴν χολὴν ἔχοντι; καίτοι οὐδέπω ἐκεῖνο ἔφην, ὅτι τῶν ἄλλων ἥδιστόν τε καὶ παλαιότατον οἶνον πινόντων μόνος σὺ πονηρόν τινα καὶ παχὺν πίνεις, θεραπεύων ἀεὶ ἐν ἀργύρῳ ἢ χρυσῷ πίνειν, ὡς μὴ ἐλεγχθείης ἀπὸ τοῦ χρώματος οὕτως ἄτιμος ὢν συμπότης. καὶ εἴθε γε κἂν ἐκείνου εἰς κόρον ἦν πιεῖν, νῦν δὲ πολλάκις αἰτήσαντος ὁ παῖς οὐδʼ ἀΐοντι ἔοικεν.

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ἀνιᾷ δή σε πολλὰ καὶ ἀθρόα καὶ σχεδὸν τὰ πάντα, καὶ μάλιστα ὅταν σε παρευδοκιμῇ κίναιδός τις ἢ ὀρχηστοδιδάσκαλος ἢ Ἰωνικὰ συνείρων Ἀλεξανδρεωτικὸς ἀνθρωπίσκος. τοῖς μὲν γὰρ τὰ ἐρωτικὰ ταῦτα διακονουμένοις καὶ γραμματίδια ὑπὸ κόλπου διακομίζουσιν πόθεν σύ γʼ ἰσότιμος; κατακείμενος τοιγαροῦν ἐν μυχῷ τοῦ συμποσίου καὶ ὑπʼ αἰδοῦς καταδεδυκὼς στένεις ὡς τὸ εἰκὸς καὶ σεαυτὸν οἰκτείρεις καὶ αἰτιᾷ τὴν Τύχην οὐδὲ ὀλίγα σοι τῶν χαρίτων ἐπιψεκάσασαν. ἡδέως δʼ ἄν μοι δοκεῖς καὶ ποιητὴς γενέσθαι τῶν ἐρωτικῶν ᾀσμάτων ἢ κἂν ἄλλου ποιήσαντος δύνασθαι ᾄδειν ἀξίως·δεξιῶς Jacobs. ὁρᾷς γὰρ οἷ τὸ προτιμᾶσθαι καὶ εὐδοκιμεῖν ἐστιν. ὑποσταίης δὲ ἄν, εἰ καὶ μάγον ἢ μάντιν ὑποκρίνασθαι δέοι τῶν κλήρους πολυταλάντους καὶ ἀρχὰς καὶ ἀθρόους τοὺς πλούτους ὑπισχνουμένων· καὶ γὰρ αὖ καὶ τούτους ὁρᾷς εὖ φερομένους ἐν ταῖς φιλίαις καὶ πολλῶν ἀξιουμένους. κἂν ἕν τι οὖν τούτων ἡδέως ἂν γένοιο, ὡς μὴ ἀπόβλητος καὶ περιττὸς εἴης· ἀλλʼ οὐδὲ πρὸς ταῦτα ὁ κακοδαίμων πιθανὸς εἶ. τοιγαροῦν ἀνάγκη μειοῦσθαι καὶ σιωπῇ ἀνέχεσθαι ὑποιμώζοντα καὶ ἀμελούμενον.

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ἢν μὲν γὰρ κατείπῃ σοῦ τις ψιθυρὸς οἰκέτης, ὡς μόνος οὐκ ἐπῄνεις τὸν τῆς δεσποίνης παιδίσκον ὀρχούμενον ἢ κιθαρίζοντα, κίνδυνος οὐ μικρὸς ἐκ τοῦ πράγματος. χρὴ οὖν χερσαίου βατράχου δίκην διψῶντα κεκραγέναι, ὡς ἐπίσημος ἔσῃ ἐν τοῖς ἐπαινοῦσι καὶ κορυφαῖος ἐπιμελούμενον· πολλάκις δὲ καὶ τῶν ἄλλων σιωπησάντων αὐτὸν ἐπειπεῖν ἐσκεμμένον τινὰ ἔπαινον πολλὴν τὴν κολακείαν ἐμφανιοῦντα.

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τὸ μὲν γὰρ λιμῷ συνόντα καὶ νὴ Δία γε διψῶντα μύρῳ χρίεσθαι καὶ στεφανοῦσθαι τὴν κεφαλήν, ἠρέμα καὶ γελοῖον· ἔοικας γὰρ τότε στήλῃ ἑώλου τινὸς νεκροῦ ἄγοντος ἐναγίσματα· καὶ γὰρ ἐκείνων καταχέαντες μύρον καὶ τὸν στέφανον ἐπιθέντες αὐτοὶ πίνουσι καὶ εὐωχοῦνται τὰ παρεσκευασμένα.

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ἢν μὲν γὰρ καὶ ζηλότυπός τις ᾖ καὶ παῖδες εὔμορφοι ὦσιν ἢ νέα γυνὴ καὶ σὺ μὴ παντελῶς πόρρω Ἀφροδίτης καὶ Χαρίτων ᾖς, οὐκ ἐν εἰρήνῃ τὸ πρᾶγμα οὐδὲ ὁ κίνδυνος εὐκαταφρόνητος. ὦτα γὰρ καὶ ὀφθαλμοὶ βασιλέως πολλοί, οὐ μόνον τἀληθῆ ὁρῶντες, ἀλλʼ ἀεί τι καὶ προσεπιμετροῦντες, ὡς μὴ νυστάζειν δοκοῖεν. δεῖ οὖν ὥσπερ ἐν τοῖς Περσικοῖς δείπνοις κάτω νεύοντα κατακεῖσθαι, δεδιότα μή τις εὐνοῦχός σε ἴδῃ προσβλέψαντα μιᾷ τῶν παλλακίδων, ἐπεὶ ἄλλος γε εὐνοῦχος ἐντεταμένον πάλαι τὸ τόξον ἔχων ἃ μὴ θέμις ὁρῶντα ἕτοιμος κολάσαι,ἑτοιμος κολάσαι Bekker: not in MSS. διαπείρας τῷ οἰστῷ μεταξὺ πίνοντος τὴν γνάθον.

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εἶτα ἀπελθὼν τοῦ δείπνου μικρόν τι κατέδαρθες· ὑπὸ δὲ ᾠδὴν ἀλεκτρυόνων ἀνεγρόμενος, ὢ δείλαιος ἐγώ, φής, καὶ ἄθλιος, οἵας τὰς πάλαι διατριβὰς ἀπολιπὼν καὶ ἑταίρους καὶ βίον ἀπράγμονα καὶ ὕπνον μετρούμενον τῇ ἐπιθυμίᾳ καὶ περιπάτους ἐλευθερίους εἰς οἷον βάραθρον φέρων ἐμαυτὸν ἐνσέσεικα. τίνος ἕνεκα, ὦ θεοί, ἢ τίς ὁ λαμπρὸς οὗτος μισθός ἐστιν; οὐ γὰρ καὶ ἄλλως μοι πλείω τούτων ἐκπορίζειν δυνατὸν ἦν καὶ προσῆν τὸ ἐλεύθερον καὶ τὸ πάντα ἐπʼ ἐξουσίας; νῦν δὲ τὸ τοῦ λόγου, λέων κρόκῃ δεθείς, ἄνω καὶ κάτω περισύρομαι, τὸ πάντων οἴκτιστον, οὐκ εὐδοκιμεῖν εἰδὼς οὐδὲ κεχαρισμένος εἶναι δυνάμενος. ἰδιώτης γὰρ ἔγωγε τῶν τοιούτων καὶ ἄτεχνος, καὶ μάλιστα παραβαλλόμενος ἀνδράσι τέχνην τὸ πρᾶγμα πεποιημένοις, ὥστεὥστε Ϛ, edd.: ὡς δὲ MSS. καὶ ἀχάριστός εἰμι καὶ ἥκιστα συμποτικός, οὐδʼ ὅσον γέλωτα ποιῆσαι δυνάμενος. συνίημι δὲ ὡς καὶ ἐνοχλῶ πολλάκις βλεπόμενος, καὶ μάλισθʼ ὅταν ἡδίων αὐτὸς αὑτοῦ εἶναι θέλῃ· σκυθρωπὸς γὰρ αὐτῷ δοκῶ. καὶ ὅλως οὐκ ἔχω ὅπως ἁρμόσωμαι πρὸς αὐτόν. ἢν μὲν γὰρ ἐπὶ τοῦ σεμνοῦ φυλάττω ἐμαυτόν, ἀηδὴς ἔδοξα καὶ μονονουχὶ φευκτέος· ἢν δὲ μειδιάσω καὶ ῥυθμίσω τὸ πρόσωπον εἰς τὸ ἥδιστον, κατεφρόνησεν εὐθὺς καὶ διέπτυσεν, καὶ τὸ πρᾶγμα ὅμοιον δοκεῖ ὥσπερ ἂν εἴ τις κωμῳδίαν ὑποκρίναιτο τραγικὸν προσωπεῖον περικείμενος. τὸ δʼ ὅλον, τίνα ἄλλον ὁ μάταιος ἐμαυτῷ βιώσομαι βίον τὸν παρόντα τοῦτον ἄλλῳ βεβιωκώς;

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ἔτι σου ταῦτα διαλογιζομένου ὁ κώδων ἤχησεν, καὶ χρὴ τῶν ὁμοίων ἔχεσθαι καὶ περινοστεῖν καὶ ἑστάναι, ὑπαλείψαντά γε πρότερον τοὺς βουβῶνας καὶ τὰς ἰγνύας, εἰ θέλεις διαρκέσαι πρὸς τὸν ἆθλον. εἶτα δεῖπνον ὅμοιον καὶ εἰς τὴν αὐτὴν ὥραν περιηγμένον. καί σοι τὰ τῆς διαίτης πρὸς τὸν πάλαι βίον ἀντίστροφα, καὶ ἡ ἀγρυπνία δὲ καὶ ὁ ἱδρὼς καὶ ὁ κάματος ἠρέμα ἤδη ὑπορύττουσιν, ἢ φθόην ἢ περιπνευμονίαν ἢ κώλου ἄλγημα ἢ τὴν καλὴν ποδάγραν ἀναπλάττοντες. ἀντέχεις δὲ ὅμως, καὶ πολλάκις κατακεῖσθαι δέον, οὐδὲ τοῦτο συγκεχώρηται· σκῆψις γὰρ ἡ νόσος καὶ φυγὴ τῶν καθηκόντων ἔδοξεν. ὥστʼ ἐξ ἁπάντων ὠχρὸς ἀεὶ καὶ ὅσον οὐδέπω τεθνηξομένῳ ἔοικας.

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καὶ τὰ μὲν ἐν τῇ πόλει ταῦτα. ἢν δέ που καὶ ἀποδημῆσαι δέῃ, τὰ μὲν ἄλλα ἐῶ· ὕοντος δὲ πολλάκις ὕστατος ἐλθὼν — τοιοῦτο γάρ σοι ἀποκεκλήρωται καὶ τὸ ζεῦγος — περιμένεις ἔστʼ ἂν οὐκέτʼ οὔσης καταγωγῆς τῷ μαγείρῳ σε ἢ τῷ τῆς δεσποίνης κομμωτῇ συμπαραβύσωσιν, οὐδὲ τῶν φρυγάνων δαψιλῶς ὑποβαλόντες.

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οὐκ ὀκνῶ δέ σοι καὶ διηγήσασθαι ὅ μοι Θεσμόπολις οὗτος ὁ Στωϊκὸς διηγήσατο συμβὰν αὐτῷ πάνυ γελοῖον καὶ νὴ Δίʼ οὐκ ἀνέλπιστον ὡς ἂν καὶ ἄλλῳ ταὐτὸν συμβαίη. συνῆν μὲν γὰρ πλουσίᾳ τινὶ καὶ τρυφώσῃ γυναικὶ τῶν ἐπιφανῶν ἐν τῇ πόλει. δεῆσαν δὲ καὶ ἀποδημῆσαί ποτε, τὸ μὲν πρῶτον ἐκεῖνο παθεῖν ἔφη γελοιότατον, συγκαθέζεσθαι γὰργὰρ Fritzsche: παρ' MSS. αὐτῷ παραδεδόσθαι φιλοσόφῳ ὄντι κίναιδόν τινα τῶν πεπιττωμένων τὰ σκέλη καὶ τὸν πώγωνα περιεξυρημένων· διὰ τιμῆς δʼ αὐτὸν ἐκείνη, ὡς τὸ εἰκός, ἦγεν. καὶ τοὔνομα δὲ τοῦ κιναίδου ἀπεμνημόνευεν· Χελιδόνιον γὰρ καλεῖσθαι. τοῦτο τοίνυν πρῶτον ἡλίκον, σκυθρωπῷ καὶ γέροντι ἀνδρὶ καὶ πολιῷ τὸ γένειον — οἶσθα δὲ ὡς βαθὺν πώγωνα καὶ σεμνὸν ὁ Θεσμόπολις εἶχεν — παρακαθίζεσθαι φῦκος ἐντετριμμένον καὶ ὑπογεγραμμένον τοὺς ὀφθαλμοὺς καὶ διασεσαλευμένον τὸ βλέμμα καὶ τὸν τράχηλον ἐπικεκλασμένον, οὐ χελιδόνα μὰ Δίʼ, ἀλλὰ γῦπά τινα περιτετιλμένον τὰ πτερά·τὰ πτερά Text Halbertsma, de Jong: περιτετιλμένον τοῦ πώγωνος τὰ πτερά MSS. καὶ εἴ γε μὴ πολλὰ δεηθῆναι αὐτοῦ, καὶ τὸν κεκρύφαλον ἔχοντα ἐπὶ τῇ κεφαλῇ ἂν συγκαθίζεσθαι. τὰ δʼ οὖν ἄλλα παρʼ ὅλην τὴν ὁδὸν μυρίας τὰς ἀηδίας ἀνασχέσθαι ὑπᾴδοντος καὶ τερετίζοντος, εἰ δὲ μὴ ἐπεῖχεν αὐτός, ἴσως ἂν καὶ ὀρχουμένου ἐπὶ τῆς ἀπήνης.

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ἕτερον δʼ οὖν τι καὶ τοιοῦτον αὐτῷ προσταχθῆναι. καλέσασα γὰρ αὐτὸν ἡ γυνή, Θεσμόπολι, φησίν, οὕτως ὄναιο, χάριν οὐ μικρὰν αἰτούσῃ δὸς μηδὲν ἀντειπὼν μηδὲ ὅπως ἐπὶ πλεῖόν σου δεήσομαι περιμείνας. τοῦ δέ, ὅπερ εἰκὸς ἦν, ὑποσχομένου πάντα πράξειν, δέομαί σου τοῦτο, ἔφη, χρηστὸν ὁρῶσά σε καὶ ἐπιμελῆ καὶ φιλόστοργον, τὴν κύνα ἣν οἶσθα τὴν Μυρρίνην ἀναλαβὼν εἰς τὸ ὄχημα φύλαττέ μοι καὶ ἐπιμελοῦ ὅπως μηδενὸς ἐνδεὴς ἔσται· βαρύνεται γὰρ ἡ ἀθλία τὴν γαστέρα καὶ σχεδὸν ὡς ἐπίτεξ ἐστίν· οἱ δὲ κατάρατοι οὗτοι καὶ ἀπειθεῖς οἰκέται οὐχ ὅπως ἐκείνης, ἀλλʼ οὐδʼ ἐμοῦ αὐτῆς πολὺν ποιοῦνται λόγον ἐν ταῖς ὁδοῖς. μὴ τοίνυν τι σμικρὸν οἰηθῇς εὖ ποιήσειν με τὸ περισπούδαστόν μοι καὶ ἥδιστον κυνίδιον διαφυλάξας. ὑπέσχετο ὁ Θεσμόπολις πολλὰ ἱκετευούσης καὶ μονονουχὶ καὶ δακρυούσης. τὸ δὲ πρᾶγμα παγγέλοιον ἦν, κυνίδιον ἐκ τοῦ ἱματίου προκῦπτον μικρὸν ὑπὸ τὸν πώγωνα καὶ κατουρῆσαν πολλάκις, εἰ καὶ μὴ ταῦτα ὁ Θεσμόπολις προσετίθει, καὶ βαΰζον λεπτῇ τῇ φωνῇ — τοιαῦτα γὰρ τὰ Μελιταῖα — καὶ τὸ γένειον τοῦ φιλοσόφου περιλιχμώμενον, καὶ μάλιστα εἴ τι τοῦ χθιζοῦ αὐτῷ ζωμοῦ ἐγκατεμέμικτο. καὶ ὅ γε κίναιδος, ὁ σύνεδρος, οὐκ ἀμούσως ποτὲ καὶ εἰς τοὺς ἄλλους τοὺς παρόντας ἐν τῷ συμποσίῳ ἀποσκώπτων, ἐπειδή ποτε καὶ ἐπὶ τὸν Θεσμόπολιν καθῆκε τὸ σκῶμμα, περὶ δὲ Θεσμοπόλιδος, ἔφη, τοῦτο μόνον εἰπεῖν ἔχω, ὅτι ἀντὶ Στωϊκοῦ ἤδη Κυνικὸς ἡμῖν γεγένηται. τὸ δʼ οὖν κυνίδιον καὶ τετοκέναι ἐν τῷ τρίβωνι τῷ τοῦ Θεσμοπόλιδος ἐπυθόμην.

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τοιαῦτα ἐντρυφῶσι, μᾶλλον δὲ ἐνυβρίζουσι τοῖς συνοῦσι, κατὰ μικρὸν αὐτοὺς χειροήθεις τῇ ὕβρει παρασκευάζοντες. οἶδα δʼ ἐγὼ καὶ ῥήτορα τῶν καρχάρων ἐπὶ τῷ δείπνῳ κελευσθέντα μελετήσαντα μὰ τὸν Δίʼ οὐκ ἀπαιδεύτως, ἀλλὰ πάνυ τορῶς καὶ συγκεκροτημένως· ἐπῃνεῖτο γοῦν μεταξὺ πινόντων οὐ πρὸς ὕδωρ μεμετρημένον, ἀλλὰ πρὸς οἴνου ἀμφορέας λέγων, καὶ τοῦτο ὑποστῆναι τὸ τόλμημα ἐπὶ διακοσίαις δραχμαῖς ἐλέγετο.

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ταῦτα μὲν οὖν ἴσως μέτρια. ἢν δὲ ποιητικὸς αὐτὸς ἢ συγγραφικὸς ὁ πλούσιος ᾖ, παρὰ τὸ δεῖπνον τὰ αὑτοῦ ῥαψῳδῶν, τότε καὶ μάλιστα διαρραγῆναι χρὴ ἐπαινοῦντα καὶ κολακεύοντα καὶ τρόπους ἐπαίνων καινοτέρους ἐπινοοῦντα. εἰσὶ δʼ οἳ καὶ ἐπὶ κάλλει θαυμάζεσθαι ἐθέλουσιν, καὶ δεῖ Ἀδώνιδας αὐτοὺς καὶ Ὑακίνθους ἀκούειν, πήχεως ἐνίοτε τὴν ῥῖνα ἔχοντας. σὺ δʼ οὖν ἂν μὴ ἐπαινῇς, εἰς τὰς λιθοτομίας τὰς Διονυσίου εὐθὺς ἀφίξῃ ὡς καὶ φθονῶν καὶ ἐπιβουλεύων αὐτῷ. χρὴ δὲ καὶ σοφοὺς καὶ ῥήτορας εἶναι αὐτούς, κἂν εἴ τι σολοικίσαντες τύχωσιν, αὐτὸ τοῦτο τῆς Ἀττικῆς καὶ τοῦ Ὑμηττοῦ μεστοὺς δοκεῖν τοὺς λόγους καὶ νόμον εἶναι τὸ λοιπὸν οὕτω λέγειν.

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καίτοι φορητὰ ἴσως τὰ τῶν ἀνδρῶν. αἱ δὲ οὖν γυναῖκες — καὶ γὰρ αὖ καὶ τόδε ὑπὸ τῶν γυναικῶν σπουδάζεται, τὸ εἶναί τινας αὐταῖς πεπαιδευμένους μισθοῦ ὑποτελεῖς συνόντας καὶ τῷ φορείῳ ἑπομένους· ἓν γάρ τι καὶ τοῦτο τῶν ἄλλων καλλωπισμάτων αὐταῖς δοκεῖ, ἢν λέγηται ὡς πεπαιδευμέναι τὲ εἰσιν καὶ φιλόσοφοι καὶ ποιοῦσιν ᾄσματα οὐ πολὺ τῆς Σαπφοῦς ἀποδέοντα — διὰ δὴ ταῦτα μισθωτοὺς καὶ αὗται περιάγονται ῥήτορας καὶ γραμματικοὺς καὶ φιλοσόφους, ἀκροῶνται δʼ αὐτῶν — πηνίκα; γελοῖον γὰρ καὶ τοῦτο — ἤτοι μεταξὺ κομμούμεναι καὶ τὰς κόμας παραπλεκόμεναι ἢ παρὰ τὸ δεῖπνον ἄλλοτε γὰρ οὐκ ἄγουσι σχολήν. πολλάκις δὲ καὶ μεταξὺ τοῦ φιλοσόφου τι διεξιόντος ἡ ἅβρα προσελθοῦσα ὤρεξε παρὰ τοῦ μοιχοῦ γραμμάτιον, οἱ δὲ περὶ σωφροσύνης ἐκεῖνοι λόγοι ἑστᾶσι περιμένοντες, ἔστʼ ἂν ἐκείνη ἀντιγράψασα τῷ μοιχῷ ἐπαναδράμῃ πρὸς τὴν ἀκρόασιν.

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ἐπειδὰν δέ ποτε διὰ μακροῦ τοῦ χρόνου Κρονίων ἢ Παναθηναίων ἐπιστάντων πέμπηταὶ τί σοι ἐφεστρίδιον ἄθλιον ἢ χιτώνιον ὑπόσαθρον, ἐνταῦθα μάλιστα πολλὴν δεῖ καὶ μεγάλην γενέσθαι τὴν πομπήν. καὶ ὁ μὲν πρῶτος εὐθὺς ἔτι σκεπτομένου παρακούσας τοῦ δεσπότου προδραμὼν καὶ προμηνύσας ἀπέρχεται μισθὸν οὐκ ὀλίγον τῆς ἀγγελίας προλαβών. ἕωθεν δὲ τρισκαίδεκα ἥκουσιν κομίζοντες, ἕκαστος ὡς πολλὰ εἶπε καὶ ὡς ὑπέμνησε καὶ ὡς ἐπιτραπεὶς τὸ κάλλιον ἐπελέξατο διεξιών. ἅπαντες δʼ οὖν ἀπαλλάττονται λαβόντες, ἔτι καὶ βρενθυόμενοι ὅτι μὴ πλείω ἔδωκας.

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ὁ μὲν γὰρ μισθὸς αὐτὸς κατὰ δυʼ ὀβολοὺς ἢ τέτταρας, καὶ βαρὺς αἰτῶν σὺ καὶ ὀχληρὸς δοκεῖς. ἵνα δʼ οὖν λάβῃς, κολακευτέος μὲν αὐτὸς καὶ ἱκετευτέος, θεραπευτέος δὲ καὶ ὁ οἰκονόμος, οὗτος μὲν κατʼ ἄλλον θεραπείας τρόπον οὐκ ἀμελητέος δὲ οὐδὲ ὁ σύμβουλος καὶ φίλος. καὶ τὸ ληφθὲν ἤδη προωφείλετο ἱματιοκαπήλῳ ἢ ἰατρῷ ἢ σκυτοτόμῳ τινί. ἄδωρα οὖν σοι τὰ δῶρα καὶ ἀνόνητα.

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πολὺς δὲ ὁ φθόνος, καί που καὶ διαβολή τις ἠρέμα ὑπεξανίσταται πρὸς ἄνδρα ἤδη τοὺς κατὰ σοῦ λόγους ἡδέως ἐνδεχόμενον ὁρᾷ γὰρ ἤδη σὲ μὲν ὑπὸ τῶν συνεχῶν πόνων ἐκτετρυχωμένον καὶ πρὸς τὴν θεραπείαν σκάζοντα καὶ ἀπηυδηκότα, τὴν· ποδάγραν δὲ ὑπανιοῦσαν. ὅλως γὰρ ὅπερ ἦν νοστιμώτατον ἐν σοὶ ἀπανθισάμενος καὶ τὸ ἐγκαρπότατον τῆς ἡλικίας καὶ τὸ ἀκμαιότατον τοῦ σώματος ἐπιτρίψας καὶ ῥάκος σε πολυσχιδὲς ἐργασάμενος ἤδη περιβλέπει, σὲ μὲν οἷ τῆς κόπρου ἀπορρίψει φέρων, ἄλλον δὲ ὅπως τῶν δυναμένων τοὺς πόνους καρτερεῖν προσλήψεται. καὶ ἤτοι μειράκιον αὐτοῦ ὅτι ἐπείρασάς ποτε ἢ τῆς γυναικὸς ἅβραν παρθένον γέρων ἀνὴρ διαφθείρεις ἢ ἄλλο τι τοιοῦτον ἐπικληθείς, νύκτωρ ἐγκεκαλυμμένος ἐπὶ τράχηλον ὠσθεὶς ἐξελήλυθας, ἔρημος ἁπάντων καὶ ἄπορος, τὴν βελτίστην ποδάγραν αὐτῷ γήρᾳ παραλαβών, καὶ ἃ μὲν τέως ᾔδεις ἀπομαθὼν ἐν τοσούτῳ χρόνῳ, θυλάκου δὲ μείζω τὴν γαστέρα ἐργασάμενος, ἀπλήρωτόν τι καὶ ἀπαραίτητον κακόν. καὶ γὰρ ὁ λαιμὸς ἀπαιτεῖ τὰ ἐκ τοῦ ἔθους καὶ ἀπομανθάνων αὐτὰ ἀγανακτεῖ.

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καί σε οὐκ ἄν τις ἄλλος δέξαιτο ἔξωρον ἤδη γεγονότα καὶ τοῖς γεγηρακόσιν ἵπποις ἐοικότα, ὧν οὐδὲ τὸ δέρμα ὁμοίως χρήσιμον. ἄλλως τε καὶ ἡ ἐκ τοῦ ἀπωσθῆναι διαβολὴ πρὸς τὸ μεῖζον εἰκαζομένη μοιχὸν ἢ φαρμακέα σε ἤ τι τοιοῦτον ἄλλο δοκεῖν ποιεῖ· ὁ μὲν γὰρ κατήγορος καὶ σιωπῶν ἀξιόπιστος, σὺ δὲ Ἕλλην καὶ ῥᾴδιος τὸν τρόπον καὶ πρὸς πᾶσαν ἀδικίαν εὔκολος. τοιούτους γὰρ ἅπαντας ἡμᾶς εἶναι οἴονται, καὶ μάλα εἰκότως· δοκῶ γάρ μοι καὶ τῆς τοιαύτης δόξης αὐτῶν, ἣν ἔχουσι περὶ ἡμῶν, κατανενοηκέναι τὴν αἰτίαν, πολλοὶ γὰρ εἰς τὰς οἰκίας παρελθόντες ὑπὲρ τοῦ μηδὲν ἄλλο χρήσιμον εἰδέναι μαντείας καὶ φαρμακείας ὑπέσχοντο καὶ χάριτας ἐπὶ τοῖς ἐρωτικοῖς καὶ ἐπαγωγὰς τοῖς ἐχθροῖς, καὶ ταῦτα πεπαιδεῦσθαι λέγοντες καὶ τρίβωνας ἀμπεχόμενοι καὶ πώγωνας οὐκ εὐκαταφρονήτους καθειμένοι. εἰκότως οὖν τὴν ὁμοίαν περὶ πάντων ὑπόνοιαν ἔχουσιν, οὓς; ἀρίστους ᾤοντο τοιούτους ὁρῶντες, καὶ μάλιστα ἐπιτηροῦντες ἀντῶν τὴν ἐν τοῖς δείπνοις καὶ τῇ ἄλλῃ συνουσίᾳ κολακείαν καὶ τὴν πρὸς τὸ κέρδος δουλοπρέπειαν.

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ἀποσεισάμενοι δὲ αὐτοὺς μισοῦσι, καὶ μάλα εἰκότως, καὶ ἐξ ἅπαντος ζητοῦσιν ὅπως ἄρδην ἀπολέσωσιν, ἢν δύνωνται· λογίζονται γὰρ ὡς ἐξαγορεύσουσιν αὐτῶν τὰ πολλὰ ἐκεῖνα τῆς φύσεως ἀπόρρητα ὡς ἅπαντα εἰδότες ἀκριβῶς καὶ γυμνοὺς αὐτοὺς ἐπωπτευκότες. τοῦτο τοίνυν ἀποπνίγει αὐτούς· ἅπαντες γὰρ ἀκριβῶς ὅμοιοὶ εἰσιν τοῖς καλλίστοις τούτοις βιβλίοις, ὧν χρυσοῖ μὲν οἱ ὀμφαλοί, πορφυρᾶ δὲ ἔκτοσθεν ἡ διφθέρα, τὰ δὲ ἔνδον ἢ Θυέστης ἐστὶν τῶν τέκνων ἑστιώμενος ἢ Οἰδίπους τῇ μητρὶ συνὼν ἢ Τηρεὺς δύο ἀδελφὰς ἅμα ὀπυίων. τοιοῦτοι καὶ αὐτοί εἰσι, λαμπροὶ καὶ περίβλεπτοι, ἔνδον δὲ ὑπὸ τῇ πορφύρᾳ πολλὴν τὴν τραγῳδίαν σκέποντες· ἕκαστον γοῦν αὐτῶν ἢν ἐξειλήσῃς, δρᾶμα οὐ μικρὸν εὑρήσεις Εὐριπίδου τινὸς ἢ Σοφοκλέους, τὰ δʼ ἔξω πορφύρα εὐανθὴς καὶ χρυσοῦς ὁ ὀμφαλός. ταῦτα οὖν συνεπιστάμενοι αὑτοῖς, μισοῦσι καὶ ἐπιβουλεύουσιν εἴ τις ἀποστὰς ἀκριβῶς κατανενοηκὼς αὐτοὺς ἐκτραγῳδήσει καὶ πρὸς πολλοὺς ἐρεῖ.

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βούλομαι δʼ ὅμως ἔγωγε ὥσπερ ὁ Κέβης ἐκεῖνος εἰκόνα τινὰ τοῦ τοιούτου βίου σοι γράψαι, ὅπως εἰς ταύτην ἀποβλέπων εἰδῇς εἴ σοι παριτητέον ἐστὶν εἰς αὐτήν. ἡδέως μὲν οὖν Ἀπελλοῦ τινος ἢ Παρρασίου ἢ Ἀετίωνος ἢ καὶ Εὐφράνορος ἂν ἐδεήθην ἐπὶ τὴν γραφήν ἐπεὶ δὲ ἄπορον νῦν εὑρεῖν τινα οὕτως γενναῖον καὶ ἀκριβῆ τὴν τέχνην, ψιλὴν ὡς οἷὸν τέ σοι ἐπιδείξω τὴν εἰκόνα.

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ταῦτα μὲν οὖν ἴσως μέτρια. ἢν δὲ ποιητικὸς αὐτὸς ἢ συγγραφικὸς ὁ πλούσιος ᾖ, παρὰ τὸ δεῖπνον τὰ αὑτοῦ ῥαψῳδῶν, τότε καὶ μάλιστα διαρραγῆναι χρὴ ἐπαινοῦντα καὶ κολακεύοντα καὶ τρόπους ἐπαίνων καινοτέρους ἐπινοοῦντα. εἰσὶ δʼ οἳ καὶ ἐπὶ κάλλει θαυμάζεσθαι ἐθέλουσιν, καὶ δεῖ Ἀδώνιδας αὐτοὺς καὶ Ὑακίνθους ἀκούειν, πήχεως ἐνίοτε τὴν ῥῖνα ἔχοντας. σὺ δʼ οὖν ἂν μὴ ἐπαινῇς, εἰς τὰς λιθοτομίας τὰς Διονυσίου εὐθὺς ἀφίξῃ ὡς καὶ φθονῶν καὶ ἐπιβουλεύων αὐτῷ. χρὴ δὲ καὶ σοφοὺς καὶ ῥήτορας εἶναι αὐτούς, κἂν εἴ τι σολοικίσαντες τύχωσιν, αὐτὸ τοῦτοαὐτὸ τοῦτο edd.: αὐτὸ τὸ MSS. Perhaps something more has been lost. τῆς Ἀττικῆς καὶ τοῦ Ὑμηττοῦ μεστοὺς δοκεῖν τοὺς λόγους καὶ νόμον εἶναι τὸ λοιπὸν οὕτω λέγειν.

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καίτοι φορητὰ ἴσως τὰ τῶν ἀνδρῶν. αἱ δὲ οὖνδὲ οὖν Seager: δὴ οὖν MSS. γυναῖκες — καὶ γὰρ αὖ καὶ τόδε ὑπὸ τῶν γυναικῶν σπουδάζεται, τὸ εἶναί τινας αὐταῖς πεπαιδευμένους μισθοῦ ὑποτελεῖςμισθοῦ ὑποτελεῖς = ὑπομίσθονς. Cobst and Fritzsche emend. συνόντας καὶ τῷ φορείῳ ἑπομένους· ἓν γάρ τι καὶ τοῦτο τῶν ἄλλων καλλωπισμάτων αὐταῖς δοκεῖ, ἢν λέγηται ὡς πεπαιδευμέναι τέ εἰσιν καὶ φιλόσοφοι καὶ ποιοῦσιν ᾄσματα οὐ πολὺ τῆς Σαπφοῦς ἀποδέοντα — διὰ δὴ ταῦτα μισθωτοὺς καὶ αὗται περιάγονται ῥήτορας καὶ γραμματικοὺς καὶ φιλοσόφους, ἀκροῶνται δʼ αὐτῶν — πηνίκα; γελοῖον γὰρ καὶ τοῦτο — ἤτοι μεταξὺ κομμούμεναι καὶ τὰς κόμας παραπλεκόμεναι ἢ παρὰ τὸ δεῖπνον· ἄλλοτε γὰρ οὐκ ἄγουσι σχολήν. πολλάκις δὲ καὶ μεταξὺ τοῦ φιλοσόφου τι διεξιόντος ἡ ἅβρα προσελθοῦσα ὤρεξε παρὰ τοῦ μοιχοῦ γραμμάτιον, οἱ δὲ περὶ σωφροσύνης ἐκεῖνοι λόγοι ἑστᾶσι περιμένοντες, ἔστʼ ἂν ἐκείνη ἀντιγράψασα τῷ μοιχῷ ἐπαναδράμῃ πρὸς τὴν ἀκρόασιν.

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ἐπειδὰν δέ ποτε διὰ μακροῦ τοῦ χρόνου Κρονίων ἢ Παναθηναίων ἐπιστάντων πέμπηταί τί σοι ἐφεστρίδιον ἄθλιον ἢ χιτώνιον ὑπόσαθρον, ἐνταῦθα μάλιστα πολλὴν δεῖ καὶ μεγάλην γενέσθαι τὴν πομπήν. καὶ ὁ μὲν πρῶτος εὐθὺς ἔτι σκεπτομένουἔτι σκεπτομένου Ϛ, edd.: ἐπισκεπτομένου MSS. παρακούσας τοῦ δεσπότου προδραμὼν καὶ προμηνύσας ἀπέρχεται μισθὸν οὐκ ὀλίγον τῆς ἀγγελίας προλαβών. ἕωθεν δὲ τρισκαίδεκα ἥκουσιν κομίζοντες, ἕκαστος ὡς πολλὰ εἶπε καὶ ὡς ὑπέμνησε καὶ ὡς ἐπιτραπεὶς τὸ κάλλιον ἐπελέξατο διεξιών. ἅπαντες δʼ οὖν ἀπαλλάττονται λαβόντες, ἔτι καὶ βρενθυόμενοι ὅτι μὴ πλείω ἔδωκας.

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ὁ μὲν γὰρ μισθὸς αὐτὸς κατὰ δῠ ὀβολοὺς ἢ τέτταρας, καὶ βαρὺς αἰτῶν σὺ καὶ ὀχληρὸς δοκεῖς. ἵνα δʼ οὖν λάβῃς, κολακευτέος μὲν αὐτὸς καὶ ἱκετευτέος, θεραπευτέος δὲ καὶ ὁ οἰκονόμος, οὗτος μὲν κατʼκατ' Harmon: καὶ MSS. ἄλλον θεραπείας τρόπον·θεραπείας τρόπον· Text Ϛ, edd.: ἄλλος . . . τρόπος MSS. οὐκ ἀμελητέος δὲ οὐδὲ ὁ σύμβουλος καὶ φίλος. καὶ τὸ ληφθὲν ἤδη προωφείλετο ἱματιοκαπήλῳ ἢ ἰατρῷ ἢ σκυτοτόμῳ τινί. ἄδωραἄδωρα vulg.: ἄωρα MSS. οὖν σοι τὰ δῶρα καὶ ἀνόνητα.

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πολὺς δὲ ὁ φθόνος, καί που καὶ διαβολή τις ἠρέμα ὑπεξανίσταται πρὸς ἄνδρα ἤδη τοὺς κατὰ σοῦ λόγους ἡδέως ἐνδεχόμενον· ὁρᾷ γὰρ ἤδη σὲ μὲν ὑπὸ τῶν συνεχῶν πόνων ἐκτετρυχωμένον καὶ πρὸς τὴν θεραπείαν σκάζοντα καὶ ἀπηυδηκότα, τὴν ποδάγραν δὲ ὑπανιοῦσαν. ὅλως γὰρ ὅπερ ἦν νοστιμώτατον ἐν σοὶ ἀπανθισάμενος καὶ τὸ ἐγκαρπότατον τῆς ἡλικίας καὶ τὸ ἀκμαιότατον τοῦ σώματος ἐπιτρίψας καὶ ῥάκος σε πολυσχιδὲς ἐργασάμενος ἤδη περιβλέπει, σὲ μὲν οἷ τῆς κόπρου ἀπορρίψει φέρων, ἄλλον δὲ ὅπως τῶν δυναμένων τοὺς πόνους καρτερεῖν προσλήψεται. καὶ ἤτοι μειράκιον αὐτοῦ ὅτι ἐπείρασάς ποτεποτε Ϛ: τότε MSS. ἢ τῆς γυναικὸς ἅβραν παρθένον γέρων ἀνὴρ διαφθείρεις ἢ ἄλλο τι τοιοῦτον ἐπικληθείς, νύκτωρ ἐγκεκαλυμμένος ἐπὶ τράχηλον ὠσθεὶς ἐξελήλυθας, ἔρημος ἁπάντων καὶ ἄπορος, τὴν βελτίστην ποδάγραν αὐτῷ γήρᾳ παραλαβών, καὶ ἃ μὲν τέως ᾔδεις ἀπομαθὼν ἐν τοσούτῳ χρόνῳ, θυλάκου δὲ μείζω τὴν γαστέρα ἐργασάμενος, ἀπλήρωτόν τι καὶ ἀπαραίτητον κακόν. καὶ γὰρ ὁ λαιμὸς ἀπαιτεῖ τὰτὰ Lehmann not in MSS. ἐκ τοῦ ἔθους καὶ ἀπομανθάνων αὐτὰ ἀγανακτεῖ.

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καί σε οὐκ ἄν τις ἄλλος δέξαιτο ἔξωρον ἤδη γεγονότα καὶ τοῖς γεγηρακόσιν ἵπποις ἐοικότα, ὧν οὐδὲ τὸ δέρμα ὁμοίως χρήσιμον. ἄλλως τε καὶ ἡ ἐκ τοῦ ἀπωσθῆναι διαβολὴ πρὸς τὸ μεῖζον εἰκαζομένη μοιχὸν ἢ φαρμακέα σε ἤ τι τοιοῦτον ἄλλο δοκεῖν ποιεῖ· ὁ μὲν γὰρ κατήγορος καὶ σιωπῶν ἀξιόπιστος, σὺ δὲ Ἕλλην καὶ ῥᾴδιος τὸν τρόπον καὶ πρὸς πᾶσαν ἀδικίαν εὔκολος. τοιούτους γὰρ ἅπαντας ἡμᾶς εἶναι οἴονται, καὶ μάλα εἰκότως· δοκῶ γάρ μοι καὶ τῆς τοιαύτης δόξης αὐτῶν, ἣν ἔχουσι περὶ ἡμῶν, κατανενοηκέναι τὴν αἰτίαν. πολλοὶ γὰρ εἰς τὰς οἰκίας παρελθόντες ὑπὲρ τοῦ μηδὲν ἄλλο χρήσιμον εἰδέναι μαντείαςμαγείας Valckenaer, which has been generally adopted; but cf. 27 μάγον ἢ μάντιν. καὶ φαρμακείας ὑπέσχοντο καὶ χάριτας ἐπὶ τοῖς ἐρωτικοῖς καὶ ἐπαγωγὰς τοῖς ἐχθροῖς, καὶ ταῦτα πεπαιδεῦσθαι λέγοντες καὶ τρίβωνας ἀμπεχόμενοι καὶ πώγωνας οὐκ εὐκαταφρονήτους καθειμένοι. εἰκότως οὖν τὴν ὁμοίαν περὶ πάντων ὑπόνοιαν ἔχουσιν, οὓς ἀρίστους ᾤοντο τοιούτους ὁρῶντες, καὶ μάλιστα ἐπιτηροῦντες αὐτῶν τὴν ἐν τοῖς δείπνοις καὶ τῇ ἄλλῃ συνουσίᾳ κολακείαν καὶ τὴν πρὸς τὸ κέρδος δουλοπρέπειαν.

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ἀποσεισάμενοι δὲ αὐτοὺς μισοῦσι, καὶ μάλα εἰκότως, καὶ ἐξ ἅπαντος ζητοῦσιν ὅπως ἄρδην ἀπολέσωσιν, ἢν δύνωνται· λογίζονται γὰρ ὡς ἐξαγορεύσουσιν αὐτῶν τὰ πολλὰ ἐκεῖνα τῆς φύσεως ἀπόρρητα ὡς ἅπαντα εἰδότες ἀκριβῶς καὶ γυμνοὺς αὐτοὺς ἐπωπτευκότες. τοῦτο τοίνυν ἀποπνίγει αὐτούς· ἅπαντες γὰρ ἀκριβῶς ὅμοιοί εἰσιν τοῖς καλλίστοις τούτοις βιβλίοις, ὧν χρυσοῖ μὲν οἱ ὀμφαλοί, πορφυρᾶ δὲ ἔκτοσθεν ἡ διφθέρα, τὰ δὲ ἔνδον ἢ Θυέστης ἐστὶν τῶν τέκνων ἑστιώμενος ἢ Οἰδίπους τῇ μητρὶ συνὼν ἢ Τηρεὺς δύο ἀδελφὰς ἅμα ὀπυίων. τοιοῦτοι καὶ αὐτοί εἰσι, λαμπροὶ καὶ περίβλεπτοι, ἔνδον δὲ ὑπὸ τῇ πορφύρᾳ πολλὴν τὴν τραγῳδίαν σκέποντες· ἕκαστον γοῦν αὐτῶν ἢν ἐξειλήσῃς, δρᾶμα οὐ μικρὸν εὑρήσεις Εὐριπίδου τινὸς ἢ Σοφοκλέους, τὰ δʼ ἔξω πορφύρα εὐανθὴς καὶ χρυσοῦς ὁ ὀμφαλός. ταῦτα οὖν συνεπιστάμενοι αὑτοῖς, μισοῦσι καὶ ἐπιβουλεύουσιν εἴ τις ἀποστὰς ἀκριβῶς κατανενοηκὼς αὐτοὺς ἐκτραγῳδήσει καὶ πρὸς πολλοὺς ἐρεῖ.

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βούλομαι δʼ ὅμως ἔγωγε ὥσπερ ὁ Κέβης ἐκεῖνος εἰκόνα τινὰ τοῦ τοιούτου βίου σοι γράψαι, ὅπως εἰς ταύτην ἀποβλέπων εἰδῇς εἴ σοι παριτητέον ἐστὶν εἰς αὐτήν. ἡδέως μὲν οὖν Ἀπελλοῦ τινος ἢ Παρρασίου ἢ Ἀετίωνος ἢ καὶ Εὐφράνορος ἂν ἐδεήθην ἐπὶ τὴν γραφήν· ἐπεὶ δὲ ἄπορον νῦν εὑρεῖν τινα οὕτως γενναῖον καὶ ἀκριβῆ τὴν τέχνην, ψιλὴν ὡς οἷόν τέ σοι ἐπιδείξω τὴν εἰκόνα.

καὶ δὴ γεγράφθω προπύλαια μὲν ὑψηλὰ καὶ ἐπίχρυσα καὶ μὴ κάτω ἐπὶ τοῦ ἐδάφους, ἀλλʼ ἄνω τῆς γῆς ἐπὶ λόφου κείμενα, καὶ ἡ ἄνοδος ἐπὶ πολὺ καὶ ἀνάντης καὶ ὄλισθον ἔχουσα, ὡς πολλάκις ἤδη πρὸς τῷ ἄκρῳ ἔσεσθαι ἐλπίσαντας ἐκτραχηλισθῆναι διαμαρτόντος τοῦ ποδός. ἔνδον δὲ ὁ Πλοῦτος αὐτὸς καθήσθω χρυσοῦς ὅλος, ὡς δοκεῖ, πάνυ εὔμορφος καὶ ἐπέραστος. ὁ δὲ ἐραστὴς μόλις ἀνελθὼν καὶ πλησιάσας τῇ θύρᾳ τεθηπέτω ἀφορῶν εἰς τὸ χρυσίον. παραλαβοῦσα δʼ αὐτὸν ἡ Ἐλπίς, εὐπρόσωπος καὶ αὕτη καὶ ποικίλα ἀμπεχομένη, εἰσαγέτω σφόδρα ἐκπεπληγμένον τῇ εἰσόδῳ. τοὐντεῦθεν δὲ ἡ μὲν Ἐλπὶς ἀεὶ προηγείσθω, διαδεξάμεναι δʼ αὐτὸν ἄλλαι γυναῖκες, Ἀπάτη καὶ Δουλεία, παραδότωσαν τῷ Πόνῳ, ὁ δὲ πολλὰ τὸν ἄθλιον καταγυμνάσας τελευτῶν ἐγχειρισάτω αὐτὸν τῷ Γήρᾳ ἤδη ὑπονοσοῦντα καὶ τετραμμένον τὴν χρόαν. ὑστάτη δὲ ἡ Ὕβρις ἐπιλαβομένη συρέτω πρὸς τὴν Ἀπόγνωσιν. ἡ δὲ Ἐλπὶς τὸ ἀπὸ τούτου ἀφανὴς ἀποπτέσθω, καὶ μηκέτι καθʼ οὓς εἰσῆλθε τοὺς χρυσοῦς θυρῶνας, ἔκ τινος δὲ ἀποστρόφου καὶ λεληθυίας ἐξόδου ἐξωθείσθω γυμνὸς προγάστωρ ὠχρὸς γέρων, τῇ ἑτέρᾳ μὲν τὴν αἰδῶ σκέπων, τῇ δεξιᾷ δὲ αὐτὸς ἑαυτὸν ἄγχων. ἀπαντάτω δʼ ἐξιόντι ἡ Μετάνοια δακρύουσα εἰς οὐδὲν ὄφελος καὶ τὸν ἄθλιον ἐπαπολλύουσα.

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τοῦτο μὲν ἔστω τὸ τέλος τῆς γραφῆς. σὺ δʼ οὖν, ὦ ἄριστε Τιμόκλεις, αὐτὸς ἤδη ἀκριβῶς ἐπισκοπῶν ἕκαστα ἐννόησον, εἴ σοι καλῶς ἔχει παρελθόντα εἰς τὴν εἰκόνα κατὰ ταύτας τὰς θύρας ἐκείνης τῆς ἔμπαλιν αἰσχρῶς οὕτως ἐκπεσεῖν. ὅ τι δʼ ἂν πράττῃς, μέμνησο τοῦ σοφοῦ λέγοντος ὡς θεὸς ἀναίτιος, αἰτία δὲ ἑλομένου.

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τοῦτο μὲν ἔστω τὸ τέλος τῆς γραφῆς. σὺ δʼ οὖν, ὦ ἄριστε Τιμόκλεις, αὐτὸς ἤδη ἀκριβῶς ἐπισκοπῶν ἕκαστα ἐννόησον, εἴ σοι καλῶς ἔχει παρελθόνταπαρελθόντα Harmon: προσελθόντα MSS. εἰς τὴν εἰκόνα κατὰ ταύτας τὰς θύρας ἐκείνης τῆςἐκείνης τῆς Bourdelot: ἐκείνην τὴν MSS. ἔμπαλιν αἰσχρῶς οὕτως ἐκπεσεῖν. ὅ τι δʼ ἂν πράττῃς, μέμνησο τοῦ σοφοῦ λέγοντος ὡς θεὸς ἀναίτιος, αἰτία δὲ ἑλομένου.

 diff --git a/data/tlg0062/tlg034/__cts__.xml b/data/tlg0062/tlg034/__cts__.xml index 1877b5a7e..0085748f6 100644 --- a/data/tlg0062/tlg034/__cts__.xml +++ b/data/tlg0062/tlg034/__cts__.xml @@ -1,11 +1,17 @@ - + Anacharsis - - + + Ἀνάχαρσις ἢ Περὶ Γυμνασίων Lucian, Vol. 4. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1925. - - \ No newline at end of file + + + Anacharsis, or Athletics + Lucian, Vol. 4. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1925. + + + + diff --git a/data/tlg0062/tlg034/tlg0062.tlg034.perseus-eng1.xml b/data/tlg0062/tlg034/tlg0062.tlg034.perseus-eng1.xml new file mode 100644 index 000000000..b12c02832 --- /dev/null +++ b/data/tlg0062/tlg034/tlg0062.tlg034.perseus-eng1.xml @@ -0,0 +1,1398 @@ + + + + + + +Anacharsis, or Athletics +Lucian of Samosata +Austin Morris Harmon, 1878-1950 +National Endowment for the Humanities +Gregory Crane + +Gregory Crane +OCRd, tagged and added initial corrections to the text + + + +Perseus Digital Library +tlg0062.tlg001.1st1K-eng1.xml + +Available under a Creative Commons Attribution-ShareAlike 4.0 International License + +2023 +Trustees of Tufts University +United States + + + + + +Lucian + + +Austin Morris Harmon + + +Lucian of Samosata + +Trustees of Tufts University +Cambridge, MA +1925 + +4 + +The Hathi Trust + + + + + +

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+ + + + + +Greek +Latin + + + + + + + + +
+Anacharsis, or Athletics

Taking us back to the early sixth century, Lucian lets us +listen to a conversation about Greek athletics between Solon, +the Athenian lawgiver, and that legendary figure, the +Scythian Anacharsis, who came to Greece in the quest of +wisdom just as Solon himself had gone to Egypt and +Lycurgus of Sparta to Crete.

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K. G. Jacob, who tried to make out that Lucian was an +ardent reformer, laid great stress on this dialogue as a tract +designed to restore the importance of athletics in Greek education by recalling how much they meant in the good old days. +But Lucian, who in any case was no laudator temporis acti, says +nothing of any significance elsewhere to indicate either that +he thought athletics especially in need of reform or that he +felt any particular interest in them; and if the Anacharsis +had been written for any such purpose, surely it would have +ended with the conversion of the Scythian to the standpoint +of the Greek.

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Let us say rather that Lucian, who was especially +interested in Anacharsis and Solon, as we see from his +Scythian, wished, perhaps for the edification of an Athenian +audience, to present them in conversation, and shrewdly +picks athletics for their theme as that feature of Greek +civilization which would be most striking and least intelligible to the foreigner, the ‘child of Nature.’

+ +

+The conversation takes place in the Lyceum at Athens +The opening sentence assumes that Anacharsis has just +been enquiring about something else, and now turns to a +new topic.

 +

+ + + +And why are your young men doing all this, +Solon? Some of them, locked in each other’s arms, +are tripping one another up, while others are choking +and twisting each other and grovelling together in +the mud, wallowing like swine. Yet, in the beginning, as soon as they had taken their clothes off, they +put oil on themselves and took turns at rubbing each +other down very peacefully—I saw it. Since then, I +do not know what has got into them that they push +one another about with lowered heads and butt their +foreheads together like rams. And see there! That +man picked the other one up by the legs and threw +him to the ground, then fell down upon him and +will not let him get up, shoving him all down +into the mud; and now, after winding his legs about +his middle and putting his forearm underneath his +throat, he is choking the poor fellow, who is slapping +him sidewise on the shoulder, by way of begging off, +I take it, so that he may not be strangled completely.

The under man is trying to break his opponent’s hold, a "half Nelson,” by striking him on the upper arm.

+Even out of consideration for the oil, they do not +avoid getting dirty; they rub off the ointment, +plaster themselves with mud, mixed with streams of + + + + +sweat, and make themselves a laughing-stock, to me +at least, by slipping through each other's hands +like eels. +

+ +

+Another set is doing the same in the uncovered part +of the court, though not in mud. They have a layer +of deep sand under them in the pit, as you see, and +not only besprinkle one another but of their own +accord heap the dust on themselves like so many +cockerels, in order that it may be harder to break away +in the clinches, I suppose, because the sand takes off +the slipperiness and affords a firmer grip on a dry +surface. +

+ +

+Others, standing upright, themselves covered with +dust, are attacking each other with blows and +kicks. This one here looks as if he were going to +spew out his teeth, unlucky man, his mouth is so full +of blood and sand ; he has had a blow on the jaw, as +you see. But even the official there does not separate +them and break up the fight—I assume from his +purple cloak that he is one of the officials; on the +contrary, he urges them on and praises the one who +struck the blow. +

+ +

+Others in other places are all exerting themselves ; +they jump up and down as if they were running, but +stay in the same place; and they spring high up and +kick the air.

“The exercise is that known in the modern gymnasium as ‘knees up,’ and is apparently the same as that described by Seneca (Ep. xv.) as the ‘fuller’s jump,’ from its resemblance to the action of a fuller jumping up and down on the clothes in his tub.” E. N. Gardiner, Greek Athletic Sports and Festivals, p. 298

+

+ +

+I want to know, therefore, what good it can be to +do all this, because to me at least the thing looks +more like insanity than anything else, and nobody can +easily convince me that men who act in that way are +not out of their minds. + + + + +

+ +

+ +It is only natural, Anacharsis, that what they are +doing should have that appearance to you, since it is +unfamiliar and very much in contrast with Seythian +customs. In like manner you yourselves probably +have much io your education and training which +would appear strange to us Greeks if one of us +should look in upon it as you are doing now. But +have no fear, my dear sir; it is not insanity, and it is +not out of brutality that they strike one another and +tumble each other in the mud, or sprinkle each other +with dust. The thing has a certain usefulness, not +unattended by pleasure, and it gives much strength +to their bodies. As a matter of fact, if you stop for +some time, as I think you will, in Greece, before long +you yourself will be one of the muddy or dusty set ; +so delightful and at the same time so profitable will +the thing seem to you. +

+

+Get out with you, Solon! You Greeks may have +those benefits and pleasures. For my part, if one of +you should treat me like that, he will find out that +we do not carry these daggers at our belts for +nothing! + +

+ +

+ +But tell me, what name do you give to +these performances? What are we to say they are +doing? +

+

+The place itself, Anacharsis, we call a gymnasium, +and it is consecrated to Lyceian Apollo; you see his +statue—the figure leaning against the pillar, with the +bow in his left hand; his right arm bent back above + + + +his head indicates that the god is resting, as if after +long exertion. + +

+ +

+ +As for these forms of athletics, that +one yonder in the mud is called wrestling, and the +men in the dust are wrestling too. When they stand +upright and strike one another, we call it the pancratium.

Solon’s statement is not quite full enough. The pancratium included not only boxing, but kicking and wrestling, and was practised not only upright but on the ground. fi was a rough and tumble affair, in which only gouging and biting were barred. Some, at least, of the wrestlers in the mud were engaged, strictly speaking, in the pancratium, as the choking and striking show.

. We have other such athletic exercises, +too—boxing, throwing the discus, and jumping— +in all of which we hold contests, and the winner is +considered best in his class and carries off the prizes. + +

+ +

+ +And these prizes of yours, what are they? + +

+

+At the Olympic games, a wreath made of wild +olive, at the Isthmian one of pine, and at the +Nemean one of parsley, at the Pythian some of the +apples sacred to Apollo, and with us at the +Panathenaea, the oil from the holy olive.

The one planted on the Acropolis by Athena. As to the prize in the Pythia, it may have been apples before the reorganization of the games in 586. But in that year the competition had prizes “in kind,” spoils of the Crisaean war (χρηματίτης ἀπὸ λαφύρων: Marmor Parium) ; and from 582 it was orepavirns, like the other three Panhellenic Festivals, with a wreath of laurel.

What +made you laugh, Anacharsis? Because you think +these prizes trivial ? +

+

+No, the prizes that you have told off are absolutely +imposing, Solon; they may well cause those who +have offered them to glory in their munificence and +the contestants themselves to be tremendously eager + + + + + +to carry off such guerdons, so that they will go +through all these preliminary hardships and risks, +getting choked and broken in two by one another, +for apples and parsley, as if it were not possible for +anyone who wants them to get plenty of apples +without any trouble, or to wear a wreath of parsley +or of pine without having his face bedaubed with +mud or letting himself be kicked in the belly by +his opponent ! + +

+ +

+ +But, my dear fellow, it is not the bare gifts that +we have in view! They are merely tokens of the +victory and marks to identify the winners. But the +reputation that goes with them is worth everything +to the victors, and to attain it, even to be kicked is +nothing to men who seek to capture fame through +hardships. Without hardships it cannot be acquired ; +the man who covets it must put up with many unpleasantnesses in the beginning before at last he can +expect the profitable and delightful outcome of his +exertions, +

+

+By this delightful and profitable outcome, Solon, +you mean that everybody will see them wearing +wreaths and will applaud them for their victory after +having pitied them a long time beforehand for their +hard knocks, and that they will be felicitous to have +apples and parsley in compensation for their hardships ! +

+

+You are still unacquainted with our ways, I tell +you. After a little you will think differently about + + + +them, when you go to the games and see that great +throng of people gathering to look at such spectacles, +and amphitheatres filling that will hold thousands, and +the contestants applauded, and the one among them +who succeeds in winning counted equal to the gods. +

+ +

+ + +That is precisely the most pitiable part of it, Solon, +if they undergo this treatment not before just a few +but in the presence of so many spectators and witnesses of the brutality, who no doubt felicitate them +on seeing them streaming with blood or getting +strangled by their opponents; for these are the +extreme felicities that go with their victory! With +us Scythians, Solon, if anyone strikes a citizen, or +assaults him and throws him down, or tears his +clothing, the elders impose severe penalties upon +him, even if the offence takes place before just a +few witnesses, not to speak of such great assemblies +as that at the Isthmus and that at Olympia which +you describe. I assure you, I cannot help pitying +the contestants for what they go through, and +I am absolutely amazed at the spectators, the +prominent men who come, you say, from all sides +to the games, if they neglect their urgent business +and fritter their time away in such matters. I cannot +yet conceive what pleasure it is to them to see +men struck, pummelled, dashed on the ground, and +crushed by one another. + + +

+ +

+ +If it were the time, Anacharsis, for the Olympic +or the Isthmian or the Panathenaic games, what + + + +takes place there would itself have taught you that +we had not spent our energy on all this in vain. +Just by talking about the delightfulness of the doings +there, one cannot convince you of it as thoroughly +as if you yourself, sitting in the midst of the spectators, +were to see manly perfection, physical beauty, +wonderful condition, mighty skill, irresistible +strength, daring, rivalry, indomitable resolution, and +inexpressible ardour for victory. I am very sure that +you would never have stopped praising and cheering +and clapping. + +

+ +

+ +No doubt, Solon; and laughing and gibing, into +the bargain; for I see that all these things which +you have enumerated—the perfection, the condition, +the beauty, the daring—are being wasted for you +without any great object in view, since your +country is not in peril nor your farm-lands being +ravaged, nor your friends and kinsmen insolently +carried off. So the competitors are all the more +ridiculous if they are the flower of the country, as +you say, and yet endure so much for nothing, making +themselves miserable and defiling their beautiful, +great bodies with sand and black eyes to get +possession of an apple and an olive-branch when +they have won! You see, I like to keep mentioning +the prizes, which are so fine! But tell me, do all +the contestants get them ? +

+

+Not by any means; only one among them all, the +victor. + + + + +Then do so many undergo hardships upon the +uncertain and precarious chance of winning, Solon, +knowing too that there will surely be but one +winner and very many losers, who, poor fellows, will +have received blows and in some cases even wounds +for nothing? + +

+ +

+ + +It seems, Anacharsis, that you have never yet +done any thinking about the proper way to direct a +state; otherwise you would not disparage the best +of institutions. If ever you make it your object to +find out how a state is to be organized in the best +way possible, and how its citizens are to reach the +highest degree of excellence, you will then praise +these exercises and the rivalry which we display in +regard to them, and you will know that they have . +much that is useful intermingled with the hardships, +even if you now think our energy is spent on them +for nothing. +

+

+T assure you, Solon, I had no other object in coming +to your country from Scythia, over such a vast +stretch of land and across the wide and tempestuous +Euxine, than to learn the laws of the Greeks, to +observe your institutions, and to acquaint myself +with the best form of polity. Thatis why I selected +you in particular out ofall the Athenians for my friend +and host, in deference to your reputation, for I used +to hear that you were a maker of laws, an inventor of +excellent institutions, an introducer of advantageous +practices, and in a word, the fashioner of a polity. So + + + + +do be quick about teaching me and making a disciple +of me. For my part I would gladly sit beside you +without meat or drink as long as you could endure +to talk, and listen to you with avidity while you +described government and laws. + +

+ +

+ +To describe everything, my friend, in brief compass +is not an easy task, but if you take it up a little at +a time, you will find out in detail all the opinions +we hold about the gods and about parents, marriage, +and everything else. And I shall now tell you what +we think about our young men, and how we deal +with them from the time when they begin to know +good from bad, to be physically mature, and to bear +hardships, in order that you may learn why we prescribe these exercises for them and compel them to +train their bodies. It is not simply on account of +the contests, in order that they may be able to take +the prizes—very few out of the entire number have +the capacity for that—but because we seek a certain +greater good from it for the entire state and for the +young men themselves. There is another competition +which is open to all good citizens in common, and +a wreath that is not made of pine or olive or parsley, +but contains in itself all human felicity,—that is to +say, freedom for each individual singly and for +the state in general, wealth, glory, enjoyment of +ancestral feast-days, safety for one’s family, and in +short, the fairest blessings that one could pray to +receive from the gods. All these things are interwoven in the wreath that I speak of and accrue from +the contest to which these exercises and hardships +lead. + + + +

+ +

+ +Then, Solon, you amazing person, when you had +such magnificent prizes to tell of, you spoke of apples +and parsley and a sprig of wild olive and a bit +of pine? +

+

+But really, Anacharsis, even those prizes will no +longer appear trivial to you when you understand what +I mean. They originate in the same purpose, and +are all small parts of that greater contest and of the +wreath of complete felicity which I mentioned. Our +conversation, departing somehow or other from the +natural sequence, touched first upon the doings at +the Isthmus and Olympia and Nemea. However, as +we are at leisure and you are eager, you say, to hear, +it will be an easy matter for us to hark back to the +-beginning, to the common competition which is, as I +say, the object of all these practices. +

+

+It would be better, Solon, to do so, for by keeping +to the highway our talk would make greater progress, +and perhaps knowing these prizes may persuade me +never again to laugh at those others, if I should see a +man putting on airs because he wears a wreath of wild +olive or parsley. But if it is all the same to you, let +us go into the shade over yonder and sit on the +benches, so as not to be annoyed by the men who +are shouting at the wrestlers. Besides—I may as +well be frank !—I no longer find it easy to stand the +sun, which is fierce and burning as it beats upon my +bare head. I thought it best to leave my cap at + + + +home, so as not to be the only person among you in +a foreign costume.

A great pointed cap of felt or skin was part of the Scythian costume. The Greeks went bare-headed, unless they were ill, or on a journey, or regularly exposed to bad weather, like sailors and farm-labourerr, who wore a similar but smaller cap.

_ But the season of the year is the +very fieriest, for the star which you call the Dog burns +everything up and makes the air dry and parching, +and the sun, now hanging overhead at midday, +produces this blazing heat, insupportable to the body. +I wonder, therefore, how it is that you, an elderly +man, do not perspire in the heat as I do, and do not +seem to be troubled by it at all; you do not even +look about for a shady spot to enter, but stand the +sun with ease. +

+

+These useless exertions, Anacharsis, the continual +somersaults in the mud and the open-air struggles +in the sand give us our immunity from the shafts of +the sun and we have no further need of a cap to +keep its rays from striking our heads. + +

+ +

+Let us go, however. And take care not to regard +everything that I may say to you as a law, so as to +believe it at all hazards. Whenever you think I am +incorrect in anything that I say, contradict me at +once and set my reasoning straight. One thing or +the other, certainly, we cannot fail to accomplish : +either you will become firmly convinced after you +have exhausted all the objections that you think +ought to be made, or else I shall be taught that I am +not correct in my view of the matter. In that event +the entire city of Athens could not be too quick to + + + + + +acknowledge its gratitude to you, because in so far +as you instruct me and convert me to a better +view, you will have conferred the grgatest possible +benefit upon her. For I could not keep anything +from her, but shall at once contribute it all to +the public. Taking my stand in the Pnyx, I shall +say to everyone: “Men of Athens, I made you +the laws which I thought would’ be most beneficial +to the city, but this guest of mine”—and then +I shall point to you, Anacharsis,—“a Scythian, +indeed, but a man of learning, has converted me and +taught me other better forms of education and +training. Therefore let him be written down as +your benefactor, and set his statue up in bronze +beside the Namesakes

The ten Athenian tribes ‘were named after legendary heroes whose statues stood in the Potters’ Quarter.

or on the Acropolis beside +Athena.” You may be very sure that the city of +Athens will not be ashamed to learn what is to her +advantage from a foreign guest. + +

+ +

+ + +Ah! that is just what I used to hear about you +Athenians, that you never really mean what you say. +For how could I, a nomad and a rover, who have lived +my life on a wagon, visiting different lands at different +seasons, and have never dwelt in a city or seen one +until now—how could I hold forth upon statecraft +and teach men sprung from the soil, who have +inhabited this very ancient city for so many years in +law and order? Above all, how could I teach you, +Solon, who from the first, they say, have made it a +special study to know how the government of a state + + + + +can be conducted best and what laws it should +observe to be prosperous? However, in this too, +since you are a law-giver, I must obey you; so I +shall contradict you if I think that you are incorrect +in anything that you say, in order that I may learn +my lesson more thoroughly. +See, we have escaped the sun and are now in the +shade ; here is a very delightful and opportune seat +on the cool stone. So begin at the beginning and +tell why you take your young men in hand and train +them from their very boyhood, how they turn out +excellent men as a result of the mud and the +exercises, and what the dust and the somersaults +contribute to their excellencé. That is what I was +most eager to hear at the beginning: the rest you +shall teach me later, as opportunity offers, each +particular in its turn. But bear this in mind, please, +Solon, throughout your talk, that you will be +speaking to a foreigner. I say this in order that +you may not make your explanations too involved or +too long, for I am afraid that I may forget the +commencement if the sequel should be too profuse +in its flow. + +

+ +

+ +You yourself, Anacharsis, can regulate that better, +wherever you think that my discussion is not fully +clear, or that it is meandering far from its channel +in a random stream; for you can interpose any +question that you will, and cut it short. But if +what I say is not foreign to the case and beside the +mark, there will be nothing, I suppose, to hinder, +even if I should speak at length, since that is the + + + +tradition in the court of the Areopagus, which +judges our cases of manslaughter. Whenever it +goes up to the Areopagus and holds a sitting to +judge a case of manslaughter or premeditated +wounding or arson, an opportunity to be heard is +given to each party to the case, and the plaintiff and +defendant plead in turn, either in person or through +professional speakers whom they bring to the bar to +plead in their behalf. As long as they speak about +the case, the court tolerates them and listens in +silence ; but if anyone prefaces his speech with an introduction in order to make the court more favourable, +or brings emotion or exaggeration into the case— +tricks that are often devised by the disciples of +rhetoric to influence the judges,—then the crier +appears and silences them at once, preventing them +from talking nonsense to the court and from +tricking the case out in words, in order that the +Areopagites may see the facts bare. +So, Anacharsis, I make you an Areopagite for the +present. Listen to me according to the custom of +the court and tell me to be silent if you perceive +that I am plying you with rhetoric. But as long as +what I say is germane to the case, let me have the +right to speak at length. Besides, we are not going +to converse in the sun now, so that you would find +it burdensome if my talk were prolonged ; the shade +is thick, and we have plenty of time. +

+

+What you say is reasonable, Solon, and already I +am more than a little grateful to you for incidentally +teaching me about what takes place in the Areopagus, + + + +which is truly admirable and what good judges +would do, who intend to cast their ballot in +accordance with the facts. On these conditions, +therefore, proceed, and in my _ capacity of +Areopagite, since you have made me that, I shall +give you a hearing in the manner of that court. + +

+ +

+ +Then you must first let me tell you briefly what +our ideas are about a city and its citizens. We +consider that a city is not the buildings, such as walls +and temples and docks. These constitute a firm-set, +immovable body, so to speak, for the shelter and +protection of the community, but the whole +significance is in the citizens, we hold, for it is they _ +who fill it, plan and carry out everything, and keep +it safe; they are something like what the soul is +within the individual. So, having noted this, we +naturally take care of the city’s body, as you see, +beautifying. it so that it may be as fair as possible, +not only well furnished inside with buildings but +most securely fenced with these external ramparts. +But above all and at all hazards we endeavour to +insure that the citizens shall be virtuous in soul and +strong in body, thinking that such men, joined +together in public life, will make good use of themselves in times of peace, will bring the city safe +out of war, and will keep it always free and +prosperous. +Their early upbringing we entrust to mothers, +nurses, and tutors, to train and rear them with + + + +liberal teachings; but when at length they become +able to understand what is right, when modesty, +shame, fear, and ambition spring up in them, and +when at length their very bodies seem well fitted +for hardships as they get firmer and become more +strongly compacted, then we take them in hand and +teach them, not only prescribing them certain disciplines and exercises for the soul, but in certain +other ways habituating their bodies also to hardships. We have not thought it sufficient for each +man to be as he was born, either in body or +in soul, but we want education and disciplines +for them by which their good traits may be much +improved and their bad altered for the better. We +take example from the farmers, who shelter and +enclose their plants while they are small and young, +so that they may not be injured by the breezes: +but when the stalk at last begins to thicken, they +prune away the excessive growth and expose them +te the winds to be shaken and tossed, in that way +making them more fruitful. +

+ +

+Their souls we fan into flame with music and +arithmetic at first and we teach them to write their +letters and to read them trippingly. As they +progress, we recite for them sayings of wise men, +deeds of olden times, and helpful fictions, which we +have adorned with metre that they may remember +them better. Hearing of certain feats of arms and +famous exploits, little by little they grow covetous + + + + +and are incited to imitate them, in order that they +too may be sung and admired by men of after time. +Both Hesiod and Homer have composed much +poetry of that sort for us.

+ +

+When they enter political life and have at length +to handle public affairs—but this, no doubt, is foreign +to the case, as the subject proposed for discussion at +the outset was not how we discipline their souls, but +why we think fit to train their bodies with hardships +like these. Therefore I order myself to be silent, +without waiting for the crier to do it, or for you, the +Areopagite ; it is out of deference, I suppose, that +you tolerate my saying so much that is beside the +point. +

+

+Tell me, Solon, when people do not say what is +most essential in the Areopagus, but keep it to +themselves, has the court devised no penalty for +them ? +

+

+Why did you ask me that question? I do not +understand. +

+

+Because you propose to pass over what is best +and: for me most delightful to hear about, what +concerns the soul, and to speak of what is less +essential, gymnastics and physical exercises. +

+

+Why, my worthy friend, I remember your admonitions in the beginning and do not wish the discussion + + + +to meander out of its channel for fear of confusing your +memory with its flow. However, I shall discuss this, +too, in brief, as best I can. To consider it carefully +would be matter for another conversation. +

+ +

+We harmonize their minds by causing them to +learn by heart the laws of the community, which are +exposed in public for everyone to read, written in +large letters, and tell what one should do and what +one should refrain from doing ; also by causing them +to hold converse with good men, from whom they +learn to say what is fitting and do what is right, to +associate with one another on an equal footing, not to +aim at what is base, to seek what is noble, and to do +no violence. These men we call sophists and philosophers. Furthermore, assembling them in the theatre, +we instruct them publicly through comedies and +tragedies, in which they behold both the virtues and +the vices of the ancients, in order that they may +recoil from the vices and emulate the virtues. The +comedians, indeed, we allow to abuse and ridicule +any citizens whom they perceive to be following +practices that are base and unworthy of the city, not +only for the sake of those men themselves, since they +are made better by chiding, but for the sake of the +general public, that they may shun castigation for +similar offences. +

+ +

+ +I have seen the tragedians and comedians that +you are speaking of, Solon, if I am not mistaken ; +they

The tragedians. There may be a lacuna in the text.

had on heavy, high footgear, clothing that +was gay with gold stripes, and very ludicrous head- + + + + +pieces with great, gaping mouths; they shouted +loudly from out of these, and strode about in the +footgear, managing somehow or other to do it safely. +The city was then holding a feast, in honour, I think, +of Dionysus. The comedians were shorter, nearer +to the common level, more human, and less given +to shouting, but their headpieces were far more +ludicrous. In fact the whole audience laughed at +them; but they all wore long faces while they +listened to the tall fellows, pitying them, I suppose, +because they were dragging such clogs about! +

+

+It was not the actors that they pitied, my dear +fellow. No doubt the poet was presenting some +calamity of old to the spectators and declaiming +mournful passages to the audience by which his +hearers were moved to tears. Probably you also saw +flute-players at that time, and others who sang in +concert, standing in a circle. Even singing and +flute-playing is not without value, Anacharsis. +By all these means, then, and others like them, +we whet their souls and make them better. +

+ +

+As to their bodies—for that is what you were +especially eager to hear about—we train them as +follows. When, as I said,

Pp. 33

they are no longer soft +and wholly strengthless, we strip them, and think it +best to begin by habituating them to the weather, +making them used to the several seasons, so as not +to be distressed by the heat or give in to the cold. +Then we rub them with olive-oil and supple them +in order that they may be more elastic, for since +we believe that leather, when softened by oil, is +harder to break and far more durable, lifeless as it + + + + +is, it would be extraordinary if we should not think +that the living body would be put in better condition +by the oil. +After that, having invented many forms of athletics and appointed teachers for each, we teach one, +for instance, boxing, and another the pancratium, in +order that they may become accustomed to endure +hardships and to meet blows, and not recoil for fear +of injuries. This helps us by creating in them two +effects that are most useful, since it makes them not +only spirited in facing dangers and unmindful of +their bodies, but healthy and strong into the +bargain. +Those of them who put their bent heads together +and wrestle learn to fall safely and get up easily, to +push, grip and twist in various ways, to stand being +choked, and to lift their opponent high in the air. +They too are not engaging in useless exercises; on +the contrary, they indisputably acquire one thing, +which is first and greatest: their bodies become less +susceptible and more vigorous through being exercised +thoroughly. There is something else, too, which +itself is not trivial: they become expert as a result +of it, in case they should ever come to need what +they have learned in battle. Clearly such a man, +when he closes with an enemy, will trip and throw +him more quickly, and when he is down, will know +how to get up again most easily. For we make all +these preparations, Anacharsis, with a view to that +contest, the contest under arms, and we expect to +find men thus disciplined far superior, after we have +suppled and trained their bodes naked, and so +have made them healthier and stronger, light and + + + +elastic, and at the same time too heavy for their +opponents. +

+ +

+You can imagine, I suppose, the consequence— +what they are likely to be with arms in hand when +even unarmed they would implant fear in the enemy. +They show no white and ineffective corpulence or +pallid leanness, as if they were women’s bodies +bleached out in the shade, quivering and streaming +with profuse sweat at once and panting beneath the +helmet, especially if the sun, as at present, blazes +with the heat of noon. What use could one make +of men like that, who get thirsty, who cannot stand +dust, who break ranks the moment they catch sight +of blood, who lie down and die before they get +within a spear’s cast and come to grips with the +enemy? +But these young men of ours have a ruddy +skin, coloured darker by the sun, and manly faces ; +they reveal great vitality, fire, and courage; they +are aglow with such splendid condition; they are +neither lean and emaciated nor so full-bodied as +to be heavy, but symmetrical in their lines; they +have sweated away the useless and superfluous part +of their tissues, but what made for strength and +elasticity is left upon them uncontaminated by what +is worthless, and they maintain it vigorously. In fact, +athletics do in our bodies just what winnowers do to +wheat: they blow away the husks and the chaff, but +separate the grain out cleanly and accumulate it for +future use. +

+ +

+Consequently a man like that cannot help keeping +well and holding out protractedly under exhausting +labours ; it would be long before he would begin + + + +to sweat, and he would rarely be found ill. It +is as if you should take firebrands and throw them +simultaneously into the wheat itself and into its +straw and chaff—for I am going back again to the +winnower. The straw, I take it, would blaze up +far more quickly, while the wheat would burn +slowly, not with a great blaze springing up nor +at a single burst, but smouldering gradually, until in +course of time it too was totally consumed. +Neither illness nor fatigue, then, could easily +invade and rack such a body, or readily overmaster +it; for it has been well stocked within and very +strongly fortified against them without, so as not +to admit them, nor yet to receive either sun itself +or frost to the detriment of the body. To prevent +giving way under hardships, abundant energy that +gushes up from within, since it has been made +ready long beforehand and stored away for the +emergency, fills them at once, watering them with +vigour, and makes them unwearying for a very long +period, for their great preliminary hardships and +fatigues do not squander their strength but increase +it; the more you fan its flame, the greater it +becomes. +

+ +

+Furthermore, we train them to be good runners, +habituating them to hold out for a long distance, +and also making them light-footed for extreme +speed in a short distance. And the running is not +done on hard, resisting ground but in deep sand, +where it is not easy to plant one’s foot solidly +or to get a purchase with it, since it slips from under +one as the sand gives way beneath it. We also +train them to jump a ditch, if need be, or any other +obstacle, even carrying lead weights as large as they + + + +can grasp. Then too they compete in throwing +the javelin for distance. And you saw another +implement in the gymnasium, made of bronze, circular, resembling a little shield without handle or +straps; in fact, you tested it as it lay there, and +thought it heavy and hard to hold on account of +its smoothness. Well, they throw that high into the +air and also to a distance, vying to see who can +go the farthest and throw beyond the rest. This +exercise strengthens their shoulders and puts muscle +into their arms and legs. +

+ +

+As for the mud and the dust, which you thought +rather ludicrous in the beginning, you amazing +person, let me tell you why it is put down. In +the first place, so that instead of taking their +tumbles on a hard surface they may fall with impunity on a soft one; secondly, their slipperiness +is necessarily greater when they are sweaty and +muddy. This feature, in which you compared them +to eels, is not useless or ludicrous; it contributes not a little to strength and muscle when +both are in this condition and each has to grip +the other firmly and hold him fast while he +tries to slip away. And as for picking up a. +man who is muddy, sweaty, and oily while he +does his best to break away and squirm out of +your hands, do not think it a trifle! All this, +as I said before, is of use in war, in case one +should need to pick up a wounded friend and carry +him out of the fight with ease, or to snatch up +an enemy and come back with him in one’s arms, +So we train them beyond measure, setting them +hard tasks that: they may manage smaller ones with +far greater ease. + + +

+ +

+The dust we think to be of use for the opposite +purpose, to prevent them from slipping away when +they are grasped. After they have been trained +in the mud to hold fast what eludes them because +of its oiliness, they are given practice in escaping +out of their opponent’s hands when they themselves +are caught, even though they are held in a sure grip. +Moreover, the dust, sprinkled on when the sweat is +pouring out in profusion, is thought to check it; it +makes their strength endure long, and hinders them +from being harmed by the wind blowing upon their +bodies, which are then unresisting and have the +pores open. Besides, it rubs off the dirt and makes +the man cleaner. I should like to put side by side +one of those white-skinned fellows who have lived +in the shade and any one you might select of the +athletes in the Lyceum, after I had washed off the +mud and the dust, and to ask you which of the two +you would pray to be like. I know that even +without testing each to see what he could do, you +would immediately choose on first sight to be firm +and hard rather than delicate and mushy and white +because your blood is scanty and withdraws to the +interior of the body. +

+ +

+That, Anacharsis, is the training we give our +young men, expecting them to become stout +guardians of our city, and that we shall live in +freedom through them, conquering our foes if they +attack us and keeping our neighbours in dread of us, +so that most of them will cower at our feet and pay +tribute. In peace, too, we find them far better, +for nothing that is base appeals to their ambitions + + + + +and idleness does not incline them to arrogance, +but exercises such as these give them diversion and +keep them occupied. The chief good of the public +and the supreme felicity of the state, which I +mentioned before, are attained when our young men, +striving at our behest for the fairest objects, have been +most efficiently prepared both for peace and for +war. +

+ +

+ +Then if the enemy attack you, Solon, you yourselves will take the field rubbed with oil and +covered with dust, shaking your fists at them, and +they, of course, will cower at your feet and run away, +fearing that while they are agape in stupefaction +you may sprinkle sand in their mouths, or that after +jumping behind them so as to get on their backs, +you may wind your legs about their bellies and +strangle them by putting an arm under their +helmets. Yes, by Zeus, they will shoot their arrows, +naturally, and throw their spears, but the missiles +will not affect you any more than as if you were +statues, tanned as you are by the sun and supplied +in abundance with blood. You are not straw or +chaff, so as to give in quickly under their blows; +it would be only after Jong and strenuous effort, when +you are all cut up with deep wounds, that you +would show a few drops of blood. This is the gist +of what you say, unless I have completely misunderstood your comparison. + +

+ +

+Or else you will +then assume those panoplies of the comedians and +tragedians, and if a sally is proposed to you, you +will put on those wide-mouthed headpieces in order + + + +that you may be more formidable to your opponents +by playing bogey-man, and will of course wear those +high shoes, for they will be light to run away in, +if need be, and hard for the enemy to escape from, +if you go in pursuit, when you take such great strides +in chase of them. +No, I am afraid that all these clever tricks of +yours are silliness, nothing but child’s play, amusements for your young men who have nothing to do +and want to lead an easy life. If you wish, whatever +betides, to be free and happy, you will require other +forms of athletics and real training, that is to say, +under arms, and you will not compete against each +other in sport, but against the enemy, learning +courage in perilous conflict. So let them give up +the dust and the oil; teach them to draw the bow +and throw the spear; and do not give them light +javelins that can be deflected by the wind, but let +them have a heavy lance that whistles when it is +hurled, a stone as large as they can grasp, a double +axe, a target in their left hand, a breastplate, and +a helmet. + +

+ +

+In your present condition, it seems to me that +you are being saved by the grace of some god or +other, seeing that you have not yet been wiped out +by the onfall ef a handful of light-armed troops. +Look here, if I should draw this little dirk at my belt +and fall upon all your young men by myself, I should +capture the gymnasium with a mere hurrah, for they +would run away and not one would dare to face the +steel; no, they would gather about the statues and +hide behind the pillars, making me laugh while +most of them cried and trembled. Then you would +see that they were no longer ruddy-bodied as they + + + +are now; they would all turn pale on the instant, +dyed to another hue by fright. Profound peace has +brought you to such a pass that you could not easily +endure to see a single plume of a hostile helmet. + +

+ +

+ + +The Thracians who campaigned against us with +Eumolpus did not say so, Anacharsis, nor your +women who marched against the. city with +Hippolyta,

The Amazons.

nor any others who have tested us under +arms. It does not follow, my unsophisticated friend, +that because our young men’s bodies are thus naked +while we are developing them, they are therefore +undefended by armour when we lead them out +into dangers. When they become efficient in themselves, they are then trained with arms and can +make far better use of them because they are so well +conditioned. +

+

+Where do you do this training under arms? I +have not seen anything of the sort in the city, +though I have gone all about the whole of it. +

+

+But you would see it, Anacharsis, if you should +stop with us longer, and also arms for every man in +great quantity, which we use when it is necessary, +and crests and trappings and horses, and cavalrymen +amounting to nearly a fourth of our citizens. But +to bear arms always and carry a dirk at one’s belt is, +we think, superfluous in time of peace ; in fact, there +is a penalty prescribed for anyone who carries + + + + +weapons unnecessarily within the city limits or brings +armour out into a public place. As for your people, +you may be pardoned for always living under arms. +Your dwelling in unfortified places makes it easy to +attack you, and your wars are very numerous, and +nobody knows when someone may come upon him +asleep, drag him down from his wagon, and kill him. +Besides, your distrust of one another, inasmuch as +your relations with each other are adjusted by +individual caprice and not by law, makes steel always +necessary, so as to be at hand for defence if anyone +should use violence. +

+ +

+ +Then is it possible, Solon, that while you think it +superfluous to carry weapons without urgent reason, +and are careful of your arms in order that they may +not be spoiled by handling, keeping them in store +with the intention of using them some day, when +need arises ; yet when no danger threatens you wear +out the bodies of your young men by mauling them +and wasting them away in sweat, not husbanding +their strength until it is needed but expending it +fruitlessly in the mud and dust? +

+

+Apparently, Anacharsis, you think that strength +is like wine or water or some other liquid. Anyhow, +you are afraid that during exertions it may leak +away unnoticed as if from an earthen jar, and then + + + +be gone, leaving our bodies empty and dry, since +they are not filled up again with anything from +within. As a matter of fact, this is not the case, my +friend: the more one draws it out by exertions, the +more it flows in, like the fable of the Hydra, if you +have heard it, which says that when one head was +cut off, two others always grew up in ‘its place. +But if a man is undeveloped from the beginning, and +untempered, and has an insufficient substratum of +reserve material, then he may be injured and reduced +in flesh by exertions. Something similar is the case +with a fire and a lamp; for with one and the same +breath you can start the fire afresh and speedily +make it greater, stimulating it with your blowing, +and you can put out the light of the lamp, which +has not an adequate supply of fuel to maintain itself +against the oppvsing blast: the root from which it +sprang was not strong, I suppose. + +

+ +

+ + +I do not understand this at all, Solon; what you +have said is too subtle for me, requiring keen intellect +and penetrating discernment. But do by all means +tell me why it is that in the Olympic and Isthmian +and Pythian and the other games, where many, you +say, come together to see the young men competing, +you never match them under arms but bring them +out naked and show them receiving kicks and blows, +and when they have won you give them apples and +parsley. It is worth while to know why you do so + + + + +We think, Anacharsis, that their zeal for the +athletic exercises will be increased if they see those +who excel in them receiving honours and having +their names proclaimed before the assembled Greeks. +For this reason, expecting to appear unclothed +before so many people, they try to attain good +physical condition so that they may not be ashamed +of themselves when they are stripped, and each +makes himself as fit to win as he can. Furthermore, +the prizes, as I said before, are not trivial—to be +praised by the spectators, to become a man of mark, +and to be pointed at with the finger as the best of +one’s class. Therefore many of the spectators, who +are still young enough for training, go away immoderately in love with manfulness and hard work +as a result of all this. Really, Anacharsis, if the +love of fame should be banished out of the world, +what new blessing should we ever acquire, or who +would want to do any glorious deed? But as things +are, even from these contests they give you an opportunity to infer what they would be in war, defending +country, children, wives, and fanes with weapons +and armour, when contending naked for parsley and +apples they bring into it so much zeal for victory. + +

+ +

+ +What would your feelings be if you should see +quail-fights and cock-fights here among us, and no +little interest taken in them? You would laugh, of +course, particularly if you discovered that we do it in +compliance with law, and that all those of military age +are required to present themselves and watch the +birds spar to the uttermost limit of exhaustion. Yet +this is not laughable, either : their souls are gradually +penetrated by an appetite for dangers, in order that + + + +they may not seem baser and more cowardly than +the cocks, and may not show the white feather early +on account of wounds or weariness or any other +hardship. + +

+ +

+ +As for testing them under arms, and watching +them get wounded—no! It is bestial and terribly +cruel and, more than that, unprofitable to kill off +the most efficient men who can be used to better +advantage against the enemy. +As you say that you intend to visit the rest of +Greece, Anacharsis, bear it in mind if ever you go to +Sparta not to laugh at them, either, and not to suppose that they are exerting themselves for nothing +when they rush together and strike one another in +the theatre over a ball, or when they go into a place +surrounded by water, divide into companies and treat +one another like enemies, naked as with us, until one +company drives the other out of the enclosure, +crowding them into the water—the Heraclids driving +out the Lycurgids, or the reverse—after which there +is peace in future and nobody would think of striking +a blow. Above all, do not laugh if you see them +getting flogged at the altar and dripping blood while +their fathers and mothers stand by and are so far +from being distressed by what is going on that they +actually threaten to punish them if they should not +bear up under the stripes, and beseech them to +endure the pain as long as possible and be staunch +under the torture. Asa matter of fact, many have +died in the competition, not deigning to give in before +the eyes of their kinsmen while they still had life in +them, or even to move a muscle of their bodies; you +will see honours paid to their statues, which have +been set up at public cost by the state of Sparta. + + + +When you see all that, do not suppose them crazy, +and do not say that they are undergoing misery without any stringent reason, since it is due neither to a +tyrant’s violence nor to an enemy’s maltreatment. +Lycurgus, their law-giver, could defend it by telling +you many good reasons which he has discerned for +punishing them; he is not unfriendly to them, +and does not do it out of hatred, nor is he +wantonly wasting the young blood of the city, but +he desires that those who are destined to preserve +their country should be tremendously staunch and +superior to every fear. Yet, even if Lycurgus does +not say so, you see for yourself, I suppose, that such +aman, on being captured in war, would never betray +any Spartan secret under torture inflicted by the +enemy, but would laugh at them and take his +whipping, matching himself against his flogger to see +which would give in. +

+ +

+ +But how about Lycurgus himself, Solon? Did he +get flogged in his youth, or was he then over the agelimit for the competition, so that he could introduce +such an innovation with impunity ? +

+

+He was an old man when he made the laws for +them on his return from Crete. He had gone to +visit the Cretans because he was told that they +enjoyed the best laws, since Minos, a son of Zeus, +had been their law-giver. + + + + +Then why is it, Solon, that you have not imitated +Lycurgus and do not flog your young men? It isa +splendid practice, and worthy of you Athenians ! +

+

+Because we are content, Anacharsis, with these +exercises, which are our own; we do not much care +to copy foreign fashions. +

+

+No: you understand, I think, what it is like to be +flogged naked, holding up one’s arms, for no advantage either to the individual himself or to the city in +general. Oh, if ever I am at Sparta at the time +when they are doing this, I expect I shall very soon +be stoned to death by them publicly for laughing at +them every time I see them getting beaten like +robbers or sneak-thieves or similar malefactors. +Really, it seems to me that the city stands in need +of hellebore

The specific for insanity.

if it mishandles itself so ridiculously. +

+ +

+ +Do not think, my worthy friend, that you are winning your case by default, or in the absence of your +adversaries, as the only speaker. There will be +someone or other in Sparta who will reply to you +properly in defence of this. +However, as I have told you about our ways and +you do not seem to be much pleased with them, I do +not think it will be unfair to ask you to tell me in + + + + +your turn how you Scythians discipline your young +men, what exercises you use in bringing them up, +and how you make them good men. +

+

+It is entirely fair, to be sure, Solon, and I shall tell +you the Scythian customs, which are not imposing, +perhaps, or on the same plane as yours, since we +should not dare to receive a single blow in the face ; +we are cowards! They shall be told, however, no +matter what they are. But let us put off the +discussion, if you will, till to-morrow, so that I may +quietly ponder a little longer over what you have +said, and get together what I must say, going over +it in my memory. At present, let us go away +with this understanding, for it is now evening. + + +

+ + diff --git a/data/tlg0062/tlg034/tlg0062.tlg034.perseus-grc2.xml b/data/tlg0062/tlg034/tlg0062.tlg034.perseus-grc2.xml index 0970bcaa8..9dc3d9e1d 100644 --- a/data/tlg0062/tlg034/tlg0062.tlg034.perseus-grc2.xml +++ b/data/tlg0062/tlg034/tlg0062.tlg034.perseus-grc2.xml @@ -7,17 +7,19 @@ Ἀνάχαρσις ἢ Περὶ Γυμνασίων Lucian -A. M. Harmon +Austin Morris Harmon, 1878-1950 Perseus Project, Tufts University Gregory Crane Prepared under the supervision of Bridget Almas Lisa Cerrato +Gregory Crane Rashmi Singhal The National Endowment for the Humanities +Harvard Library Arcadia Fund Google Digital Humanities Awards Program @@ -31,14 +33,14 @@ Available under a Creative Commons Attribution-ShareAlike 4.0 International License - + Lucian Lucian - A. M. Harmon + Austin Morris Harmon, 1878-1950 London William Heinemann Ltd. @@ -53,25 +55,25 @@ - +

optical character recognition

 - +

This pointer pattern extracts section.

 - + - + Greek @@ -81,200 +83,202 @@ EpiDoc and CTS conversion and other cleanup - + - -
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- Ἀνάχαρσις -

ταῦτα δὲ ὑμῖν, ω Σόλων, τίνος ἔνεκα οἱ νέοι ποιοῦσιν; οἱ μὲν αὐτῶν περιπλεκόμενοι ἀλλήλους ὑποσκελίζουσιν, οἱ δὲ ἄγχουσι καὶ λυγίζουσι καὶ ἐν τῷ πηλῷ συναναφύρονται κυλινδούμενοι ὥσπερ σύες. καίτοι κατʼ ἀρχὰς εὐθὺς ἀποδυσάμενοι — ἑώρων γάρ — λίπα τε ἠλείψαντο καὶ κατέψησε μάλα εἰρηνικῶς ἅτερος τὸν ἕτερον ἐν τῷ μέρει. μετὰ δὲ οὐκ οἶδʼ ὅ τι παθόντες ὠθοῦσί τε ἀλλήλους συννενευκότες καὶ τὰ μέτωπα συναράττουσιν ὥσπερ οἱ κριοί. καὶ ἢν ἰδοὺ ἀράμενος ἐκεινοσὶ τὸν ἕτερον ἐκ τοῖν σκελοῖν ἀφῆκεν εἰς τὸ ἔδαφος, εἶτʼ ἐπικαταπεσὼν ἀνακύπτειν οὐκ ἐᾷ, συνωθῶν κάτω εἰς τὸν πηλὸν τέλος δὲ ἤδη περιπλέξας αὐτῷ τὰ σκέλη κατὰ τὴν γαστέρα τὸν πῆχυν ὑποβαλὼν τῷ λαιμῷ ἄγχει ἄθλιον, ὁ δὲ παρακροτεῖ εἰς τὸν ὦμον, ἱκετεύων οἶμαι, ὡς μὴ τέλεον ἀποπνιγείη. καὶ οὐδὲ τοῦ ἐλαίου ἕνεκα φείδονται μὴ μολύνεσθαι., ἀλλʼ ἀφανίσαντες τὸ χρῖσμα καὶ τοῦ βορβόρου ἀναπλησθέντες ἐν ἱδρῶτι ἅμα πολλῷ γέλωτα ἐμοὶ γοῦν παρέχουσιν ὥσπερ αἱ ἐγχέλυες ἐκ τῶν χειρῶν διολισθαίνοντες.

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- Ἀνάχαρσις -

ἕτεροι δὲ ἐν τῷ αἰθρίῳ τῆς αὐλῆς τὸ αὐτὸ τοῦτο δρῶσιν, οὐκ ἐν πηλῷ οὗτοί γε, ἀλλὰ ψάμμον ταύτην βαθεῖαν ὑποβαλόμενοι ἐν τῷ ὀρύγματι πάττουσίν τε ἀλλήλους καὶ αὐτοὶ ἑκόντες ἐπαμῶνται τὴν κόνιν ἀλεκτρυόνων δίκην, ὡς ἀφυκτότεροι εἶεν ἐν ταῖς συμπλοκαῖς, οἶμαι, τῆς ψάμμου τὸν ὄλισθον ἀφαιρούσης καὶ βεβαιοτέραν ἐν ξηρῷ παρεχούσης τὴν ἀντίληψιν.
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- Ἀνάχαρσις -

οἱ δὲ ὀρθοστάδην κεκονιμένοι καὶ αὐτοὶ παίουσιν ἀλλήλους προσπεσόντες καὶ λακτίζουσιν. οὑτοσὶ γοῦν καὶ τοὺς ὀδόντας ἔοικεν ἀποπτύσειν ὁ κακοδαίμων, οὕτως αἵματος αὐτῷ καὶ ψάμμου ἀναπέπλησται τὸ στόμα, πύξ, ὡς ὁρᾷς, παταχθέντος εἰς τὴν γνάθον. ἀλλʼ οὐδὲ ὁ ἄρχων οὑτοσὶ διίστησιν αὐτοὺς καὶ λύει τὴν μάχην — τεκμαίρομαι γὰρ τῇ πορφυρίδι τῶν ἀρχόντων τινὰ τοῦτον εἶναι — ὁ δὲ καὶ ἐποτρύνει καὶ τὸν πατάξαντα ἐπαινεῖ.
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- Ἀνάχαρσις -

ἄλλοι δὲ ἀλλαχόθι πάντες ἐγκονοῦσι καὶ ἀναπηδῶσιν ὥσπερ θέοντες ἐπὶ τοῦ αὐτοῦ μένοντες καὶ εἰς τὸ ἄνω συναλλόμενοι λακτίζουσιν τὸν ἀέρα.
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- Ἀνάχαρσις -

ταῦτα οὖν ἐθέλω εἰδέναι τίνος ἀγαθοῦ ἂν εἴη ποιεῖν· ὡς ἔμοιγε μανίᾳ μᾶλλον ἐοικέναι δοκεῖ τὸ πρᾶγμα, καὶ οὐκ ἔστιν ὅστις ἂν ῥᾳδίως μεταπείσειέ με ὡς οὐ παραπαίουσιν οἱ ταῦτα δρῶντες.

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- Σόλων -

καὶ εἰκότως, ὦ Ἀνάχαρσι, τοιαῦτά σοι τὰ γιγνόμενα φαίνεται, ξένα γε ὄντα καὶ πάμπολυ τῶν Σκυθικῶν ἐθῶν ἀπᾴδοντα, καθάπερ καὶ ὑμῖν πολλὰ εἰκὸς εἶναι μαθήματα καὶ ἐπιτηδεύματα τοῖς Ἕλλησιν ἡμῖν ἀλλόκοτα εἶναι δόξαντα ἄν, εἴ τις ἡμῶν ὥσπερ σὺ νῦν ἐπισταίη αὐτοῖς. πλὴν ἀλλὰ θάρρει, ὦγαθέ· οὐ γὰρ μανία τὰ γιγνόμενά ἐστιν οὐδʼ ἐφʼ ὕβρει οὗτοι παίουσιν ἀλλήλους καὶ κυλίουσιν ἐν τῷ πηλῷ ἢ ἐπιπάττουσιν τὴν κόνιν, ἀλλʼ ἔχει τινὰ χρείαν οὐκ ἀτερπῆ τὸ πρᾶγμα καὶ ἀκμὴν οὐ μικρὰν ἐπάγει τοῖς σώμασιν ἢν γοῦν ἐνδιατρίψῃς, ὥσπερ οἶμαί σε ποιήσειν, τῇ Ἑλλάδι, οὐκ εἰς μακρὰν εἷς καὶ αὐτὸς ἔσῃ τῶν πεπηλωμένων ἢ κεκονιμένων οὕτω σοι τὸ πρᾶγμα ἡδύ τε ἅμα καὶ λυσιτελὲς εἶναι δόξει.

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ἄπαγε, ὦ Σόλων, ὑμῖν ταῦτα γένοιτο τὰ ὠφέλιμα καὶ τερπνά, ἐμὲ δὲ εἴ τις ὑμῶν τοιοῦτό τι διαθείη, εἴσεται ὡς οὐ μάτην παρεζώσμεθα τὸν ἀκινάκην.

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ἀτὰρ εἰπέ μοι, τί ὄνομα ἔθεσθε τοῖς γιγνομένοις, ἢ τί φῶμεν ποιεῖν αὐτούς;

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ὁ μὲν χῶρος αὐτός, ὦ Ἀνάχαρσι, γυμνάσιον ὑφʼ ἡμῶν ὀνομάζεται καὶ ἔστιν ἱερὸν Ἀπόλλωνος τοῦ Λυκείου. καὶ τὸ ἄγαλμα δὲ αὐτοῦ ὁρᾷς, τὸν ἐπὶ τῇ στήλῃ κεκλιμένον, τῇ ἀριστερᾷ μὲν τὸ τόξον ἔχοντα, ἡ δεξιὰ δὲ ὑπὲρ τῆς κεφαλῆς ἀνακεκλασμένη ὥσπερ ἐκ καμάτου μακροῦ ἀναπαυόμενον δείκνυσι τὸν θεόν.

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τῶν γυμνασμάτων δὲ τούτων τὸ μὲν ἐν τῷ πηλῷ ἐκεῖνο πάλη καλεῖται, οἱ δʼ ἐν τῇ κόνει παλαίουσι καὶ αὐτοί, τὸ δὲ παίειν ἀλλήλους ὀρθοστάδην παγκρατιάζειν λέγομεν. καὶ ἄλλα δὲ ἡμῖν ἐστι γυμνάσια τοιαῦτα πυγμῆς καὶ δίσκου καὶ τοῦ ὑπεράλλεσθαι, ὧν ἁπάντων ἀγῶνας προτίθεμεν, καὶ ὁ κρατήσας ἄριστος εἶναι δοκεῖ τῶν καθʼ αὑτὸν καὶ ἀναιρεῖται τὰ ἆθλα.

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τὰ δὲ ἆθλα τίνα ὑμῖν ταῦτά ἐστιν;

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Ὀλυμπίασι μὲν στέφανος ἐκ κοτίνου, Ἰσθμοῖ δὲ ἐκ πίτυος, ἐν Νεμέᾳ δὲ σελίνων πεπλεγμένος, Πυθοῖ δὲ μῆλα τῶν ἱερῶν τοῦ θεοῦ, παρʼ ἡμῖν δὲ τοῖς Παναθηναίοις τὸ ἔλαιον τὸ ἐκ τῆς μορίας. τί ἐγέλασας, ὦ Ἀνάχαρσι; ἢ διότι μικρά σοι εἶναι ταῦτα δοκεῖ;

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. οὔκ, ἀλλὰ πάνσεμνα, ὦ Σόλων, κατέλεξας τὰ ἆθλα καὶ ἄξια τοῖς τε διαθεῖσιν αὐτὰ φιλοτιμεῖσθαι ἐπὶ τῇ μεγαλοδωρεᾷ καὶ τοῖς ἀγωνισταῖς αὐτοῖς ὑπερεσπουδακέναι περὶ τὴν ἀναίρεσιν τῶν τηλικούτων, ὥστε μήλων ἕνεκα καὶ σελίνων τοσαῦτα προπονεῖν καὶ κινδυνεύειν ἀγχομένους πρὸς ἀλλήλων καὶ κατακλωμένους, ὡς οὐκ ἐνὸν ἀπραγμόνως εὐπορῆσαι μήλων ὅτῳ ἐπιθυμία ἢ σελίνῳ ἐστεφανῶσθαι ἢ πίτυϊ μήτε πηλῷ καταχριόμενον τὸ πρόσωπον μήτε λακτιζόμενον εἰς τὴν γαστέρα ὑπὸ τῶν ἀνταγωνιστῶν.

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ἀλλʼ, ὦ ἄριστε, οὐκ εἰς ψιλὰ τὰ διδόμενα ἡμεῖς ἀποβλέπομεν. ταῦτα μὲν γάρ ἐστι σημεῖα τῆς νίκης καὶ γνωρίσματα οἵτινες οἱ κρατήσαντες. ἡ δὲ παρακολουθοῦσα τούτοις δόξα τοῦ παντὸς ἀξία τοῖς νενικηκόσιν, ὑπὲρ ἧς καὶ λακτίζεσθαι καλῶς ἔχει τοῖς θηρωμένοις τὴν εὔκλειαν ἐκ τῶν πόνων. οὐ γὰρ ἀπονητὶ προσγένοιτο ἂν αὕτη, ἀλλὰ χρὴ τὸν ὀρεγόμενον αὐτῆς πολλὰ τὰ δυσχερῆ ἀνασχόμενον ἐν τῇ ἀρχῇ τότʼ ἤδη τὸ λυσιτελὲς καὶ ἡδὺ τέλος ἐκ τῶν καμάτων περιμένειν.

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τοῦτο φής, ὦ Σόλων, τὸ τέλος ἡδὺ καὶ λυσιτελές, ὅτι πάντες αὐτοὺς ὄψονται ἐστεφανωμένους καὶ ἐπὶ τῇ νίκῃ ἐπαινέσονται πολὺ πρότερον οἰκτείραντες ἐπὶ ταῖς πληγαῖς, οἱ δὲ εὐδαιμονήσουσιν ἀντὶ τῶν πόνων μῆλα καὶ σέλινα ἔχοντες.

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ἄπειρος εἶ, φημί, τῶν ἡμετέρων ἔτι· μετὰ μικρὸν δὲ ἄλλα σοι δόξει περὶ αὐτῶν, ἐπειδὰν εἰς τὰς πανηγύρεις ἀπιὼν ὁρᾷς τοσοῦτο πλῆθος ἀνθρώπων συλλεγόμενον ἐπὶ τὴν θέαν τῶν τοιούτων καὶ θέατρα μυρίανδρα συμπληρούμενα καὶ τοὺς ἀγωνιστὰς ἐπαινουμένους, τὸν δὲ καὶ νικήσαντα αὐτῶν ἰσόθεον νομιζόμενον.

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αὐτὸ τοῦτο, ὦ Σόλων, καὶ τὸ οἴκτιστόν ἐστιν, εἰ μὴ ἐπʼ ὀλίγων ταῦτα πάσχουσιν, ἀλλὰ ἐν τοσούτοις θεαταῖς καὶ μάρτυσι τῆς ὕβρεως, οἳ δηλαδὴ εὐδαιμονίζουσιν αὐτοὺς αἵματι ῥαινομένους ὁρῶντες ἢ ἀγχομένους ὑπὸ τῶν ἀντιπάλων ταῦτα γὰρ τὰ εὐδαιμονέστατα πρόσεστι τῇ νίκῃ αὐτῶν. παρʼ ἡμῖν δὲ τοῖς Σκύθαις ἤν τις, ὦ Σόλων, ἢ πατάξῃ τινὰ τῶν πολιτῶν ἢ ἀνατρέψῃ προσπεσὼν ἢ θοἰμάτια περιρρήξῃ, μεγάλας οἱ πρεσβῦται τὰς ζημίας ἐπάγουσι, κἂν ἐπʼ ὀλίγων μαρτύρων τοῦτο πάθῃ τις, οὔτι γε ἐν τηλικούτοις θεάτροις, οἷα σὺ διηγῇ τὸ Ἰσθμοῖ καὶ τὸ ἐν Ὀλυμπίᾳ. οὐ μὴν ἀλλὰ τοὺς μὲν ἀγωνιστὰς οἰκτείρειν μοι ἔπεισιν ὧν πάσχουσιν, τῶν δὲ θεατῶν οὓς φὴς ἁπανταχόθεν τοὺς ἀρίστους παραγίγνεσθαι εἰς τὰς πανηγύρεις καὶ πάνυ θαυμάζω, εἰ τἀναγκαῖα παρέντες σχολάζουσιν ἐπὶ τοῖς τοιούτοις. οὐδὲ γὰρ ἐκεῖνό πω δύναμαι κατανοῆσαι ὅ τι τὸ τερπνὸν αὐτοῖς, ὁρᾶν παιομένους τε καὶ διαπληκτιζομένους ἀνθρώπους καὶ πρὸς τὴν γῆν ἀραττομένους καὶ συντριβομένους ὑπʼ ἀλλήλων.

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εἰ καιρὸς ἦν, ὦ Ἀνάχαρσι, Ὀλυμπίων ἢ Ἰσθμίων ἢ Παναθηναίων, αὐτὸ ἄν σε τὸ γιγνόμενον ἐδίδαξεν ὡς οὐ μάτην ἐσπουδάκαμεν ἐπὶ τούτοις. οὐ γὰρ οὕτω λέγων ἄν τις προσβιβάσειέν σε τῇ ἡδονῇ τῶν ἐκεῖ δρωμένων, ὡς εἰ καθεζόμενος αὐτὸς ἐν μέσοις τοῖς θεαταῖς βλέποις ἀρετὰς ἀνδρῶν καὶ κάλλη σωμάτων καὶ εὐεξίας θαυμαστὰς καὶ ἐμπειρίας δεινὰς καὶ ἰσχὺν ἄμαχον καὶ τόλμαν καὶ φιλοτιμίαν καὶ γνώμας ἀηττήτους καὶ σπουδὴν ἄλεκτον ὑπὲρ τῆς νίκης. εὖ γὰρ δὴ οἶδα ὡς οὐκ ἂν ἐπαύσω ἐπαινῶν καὶ ἐπιβοῶν καὶ ἐπικροτῶν.

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νὴ Δίʼ, ὦ Σόλων, καὶ ἐπιγελῶν γε προσέτι καὶ ἐπιχλευάζων ἅπαντα γὰρ ὁπόσα κατηριθμήσω ἐκεῖνα, τὰς ἀρετὰς καὶ τὰς εὐεξίας καὶ τὰ κάλλη καὶ τόλμαν, ὁρῶ οὐδενὸς μεγάλου ἕνεκα παραπολλυμένας ὑμῖν, οὔτε πατρίδος κινδυνευούσης οὔτε χώρας πορθουμένης οὔτε φίλων ἢ οἰκείων πρὸς ὕβριν ἀπαγομένων. ὥστε τοσούτῳ γελοιότεροι ἂν εἶεν, ἄριστοι μέν, ὡς φής, ὄντες, μάτην δὲ τοσαῦτα πάσχοντες καὶ ταλαιπωρούμενοι καὶ αἰσχύνοντες τὰ κάλλη καὶ τὰ μεγέθη τῇ ψάμμῳ καὶ τοῖς ὑπωπίοις, ὡς μήλου καὶ κοτίνου ἐγκρατεῖς γένοιντο νικήσαντες. ἡδὺ γάρ μοι ἀεὶ μεμνῆσθαι τῶν ἄθλων τοιούτων ὄντων. ἀτὰρ εἰπέ μοι, πάντες αὐτὰ λαμβάνουσιν οἱ ἀγωνισταί;

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οὐδαμῶς, ἀλλὰ εἷς ἐξ ἀπάντων, ὁ κρατήσας αὐτῶν.

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εἶτα, ὦ Σόλων, ἐπὶ τῷ ἀδήλῳ καὶ ἀμφιβόλῳ τῆς νίκης τοσοῦτοι πονοῦσι, καὶ ταῦτʼ εἰδότες ὅτι ὁ μὲν νικῶν εἷς ἔσται πάντως, οἱ δὲ ἡττώμενοι πάμπολλοι, μάτην ἄθλιοι πληγάς, οἱ δὲ καὶ τραύματα λαβόντες; ·
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ἔοικας, ὦ Ἀνάχαρσι, μηδέπω ἐννενοηκέναι πολιτείας ὀρθῆς πέρι μηδὲν οὐ γὰρ ἂν τὰ κάλλιστα τῶν ἐθῶν ἐν ψόγῳ ἐτίθεσο. ἢν δέ σοι μελήσῃ ποτὲ εἰδέναι ὅπως ἂν τὰ κάλλιστα οἰκηθείη πόλις καὶ ὅπως ἂν ἄριστοι γένοιντο οἱ πολῖται αὐτῆς, ἐπαινέσῃ τότε καὶ τὰς ἀσκήσεις ταύτας καὶ τὴν φιλοτιμίαν ἣν φιλοτιμούμεθα περὶ αὐτάς, καὶ εἴσῃ ὅτι πολὺ τὸ χρήσιμον ἔχουσιν ἐγκαταμεμιγμένον τοῖς πόνοις, εἰ καὶ νῦν μάτην σπουδάζεσθαι δοκοῦσιν.

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καὶ μήν, ὦ Σόλων, κατʼ οὐδὲν ἄλλο ἀπὸ τῆς Σκυθίας ἥκω παρʼ ὑμᾶς τοσαύτην μὲν γῆν διοδεύσας, μέγαν δὲ τὸν Εὔξεινον καὶ δυσχείμερον περαιωθείς, ἢ ὅπως νόμους τε τοὺς Ἑλλήνων ἐκμάθοιμι καὶ ἔθη τὰ παρʼ ὑμῖν κατανοήσαιμι καὶ πολιτείαν τὴν ἀρίστην ἐκμελετήσαιμι. διὸ καὶ σὲ μάλιστα φίλον ἐξ ἁπάντων Ἀθηναίων καὶ ξένον προειλόμην κατὰ κλέος, ἐπείπερ ἤκουον νόμων τε συγγραφέα τινὰ εἶναι σε καὶ ἐθῶν τῶν ἀρίστων εὑρετὴν καὶ ἐπιτηδευμάτων ὠφελίμων εἰσηγητήν, καὶ ὅλως πολιτείας τινὸς συναρμοστήν. ὥστε οὐκ ἂν φθάνοις διδάσκων με καὶ μαθητὴν ποιούμενος· ὡς ἔγωγε ἡδέως ἂν ἄσιτός σοι καὶ ἄποτος παρακαθεζόμενος, εἰς ὅσον ἂν αὐτὸς διαρκοίης λέγων, κεχηνὼς ἐπακούοιμι περὶ πολιτείας τε καὶ νόμων διεξιόντος.

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ταῦτα δὲ ὑμῖν, ὦ Σόλων, τίνος ἕνεκα οἱ νέοι ποιοῦσιν; οἱ μὲν αὐτῶν περιπλεκόμενοι ἀλλήλους ὑποσκελίζουσιν, οἱ δὲ ἄγχουσι καὶ λυγίζουσι καὶ ἐν τῷ πηλῷ συναναφύρονται κυλινδούμενοι ὥσπερ σύες. καίτοι κατʼ ἀρχὰς εὐθὺς ἀποδυσάμενοι — ἑώρων γάρ — λίπα τε ἠλείψαντο καὶ κατέψησε μάλα εἰρηνικῶς ἅτερος τὸν ἕτερον ἐν τῷ μέρει. μετὰ δὲ οὐκ οἶδʼ ὅ τι παθόντες ὠθοῦσί τε ἀλλήλους συννενευκότες καὶ τὰ μέτωπα συναράττουσιν ὥσπερ οἱ κριοί. καὶ ἢν ἰδοὺ ἀράμενος ἐκεινοσὶ τὸν ἕτερον ἐκ τοῖν σκελοῖν ἀφῆκεν εἰς τὸ ἔδαφος, εἶτʼ ἐπικαταπεσὼν ἀνακύπτειν οὐκ ἐᾷ, συνωθῶν κάτω εἰς τὸν πηλόν· τέλος δὲ ἤδη περιπλέξας αὐτῷ τὰ σκέλη κατὰ τὴν γαστέρα τὸν πῆχυν ὑποβαλὼν τῷ λαιμῷ ἄγχει ἄθλιον, ὁ δὲ παρακροτεῖ εἰς τὸν ὦμον, ἱκετεύων οἶμαι, ὡς μὴ τέλεον ἀποπνιγείη. καὶ οὐδὲ τοῦ ἐλαίου ἕνεκα φείδονται μὴ μολύνεσθαι, ἀλλʼ ἀφανίσαντες τὸ χρῖσμα καὶ τοῦ βορβόρου ἀναπλησθέντες ἐν ἱδρῶτι ἅμα πολλῷ γέλωτα ἐμοὶ γοῦν παρέχουσιν ὥσπερ αἱαἱ Jacobitz: οἱ MSS. ἐγχέλυες ἐκ τῶν χειρῶν διολισθαίνοντες.

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ἕτεροι δὲ ἐν τῷ αἰθρίῳ τῆς αὐλῆς τὸ αὐτὸ τοῦτο δρῶσιν, οὐκ ἐν πηλῷ οὗτοί γε, ἀλλὰ ψάμμον ταύτην βαθεῖαν ὑποβαλόμενοι ἐν τῷ ὀρύγματι πάττουσίν τε ἀλλήλους καὶ αὐτοὶ ἑκόντες ἐπαμῶνται τὴν κόνιν ἀλεκτρυόνων δίκην, ὡς ἀφυκτότεροι εἶεν ἐν ταῖς συμπλοκαῖς, οἶμαι, τῆς ψάμμου τὸν ὄλισθον ἀφαιρούσης καὶ βεβαιοτέραν ἐν ξηρῷ παρεχούσης τὴν ἀντίληψιν.
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οἱ δὲ ὀρθοστάδην κεκονιμένοι καὶ αὐτοὶ παίουσιν ἀλλήλους προσπεσόντες καὶ λακτίζουσιν. οὑτοσὶ γοῦν καὶ τοὺς ὀδόντας ἔοικεν ἀποπτύσειν ὁ κακοδαίμων, οὕτως αἵματος αὐτῷ καὶ ψάμμου ἀναπέπλησται τὸ στόμα, πύξ, ὡς ὁρᾷς, παταχθέντος εἰς τὴν γνάθον. ἀλλʼ οὐδὲ ὁ ἄρχων οὑτοσὶ διίστησιν αὐτοὺς καὶ λύει τὴν μάχην — τεκμαίρομαι γὰρ τῇ πορφυρίδι τῶν ἀρχόντων τινὰ τοῦτον εἶναι — ὁ δὲ καὶ ἐποτρύνει καὶ τὸν πατάξαντα ἐπαινεῖ.
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ἄλλοι δὲ ἀλλαχόθι πάντες ἐγκονοῦσι καὶ ἀναπηδῶσιν ὥσπερ θέοντες ἐπὶ τοῦ αὐτοῦ μένοντες καὶ εἰς τὸ ἄνω συναλλόμενοι λακτίζουσιν τὸν ἀέρα.
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ταῦτα οὖν ἐθέλω εἰδέναι τίνος ἀγαθοῦἀγαθοῦ vulg.: ἀγαθὸν MSS. ἂν εἴη ποιεῖν· ὡς ἔμοιγε μανίᾳ μᾶλλον ἐοικέναι δοκεῖ τὸ πρᾶγμα, καὶ οὐκ ἔστιν ὅστις ἂν ῥᾳδίως μεταπείσειέ με ὡς οὐ παραπαίουσιν οἱ ταῦτα δρῶντες.

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καὶ εἰκότως, ὦ Ἀνάχαρσι, τοιαῦτά σοι τὰ γιγνόμενα φαίνεται, ξένα γε ὄντα καὶ πάμπολυ τῶν Σκυθικῶν ἐθῶν ἀπᾴδοντα, καθάπερ καὶ ὑμῖν πολλὰ εἰκὸς εἶναι μαθήματα καὶ ἐπιτηδεύματα τοῖς Ἕλλησιν ἡμῖν ἀλλόκοτα εἶναι δόξαντα ἄν, εἴ τις ἡμῶν ὥσπερ σὺ νῦν ἐπισταίη αὐτοῖς. πλὴν ἀλλὰ θάρρει, ὦγαθέ· οὐ γὰρ μανία τὰ γιγνόμενά ἐστιν οὐδʼ ἐφʼ ὕβρει οὗτοι παίουσιν ἀλλήλους καὶ κυλίουσιν ἐν τῷ πηλῷ ἢ ἐπιπάττουσιν τὴν κόνιν, ἀλλʼ ἔχει τινὰ χρείαν οὐκ ἀτερπῆ τὸ πρᾶγμα καὶ ἀκμὴν οὐ μικρὰν ἐπάγει τοῖς σώμασιν· ἢν γοῦν ἐνδιατρίψῃς, ὥσπερ οἶμαί σε ποιήσειν, τῇ Ἑλλάδι, οὐκ εἰς μακρὰν εἷς καὶ αὐτὸς ἔσῃ τῶν πεπηλωμένων ἢ κεκονιμένων· οὕτω σοι τὸ πρᾶγμα ἡδύ τε ἅμα καὶ λυσιτελὲς εἶναι δόξει.

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ἄπαγε, ὦ Σόλων, ὑμῖν ταῦτα γένοιτο τὰ ὠφέλιμα καὶ τερπνά, ἐμὲ δὲ εἴ τις ὑμῶν τοιοῦτό τι διαθείη, εἴσεται ὡς οὐ μάτην παρεζώσμεθα τὸν ἀκινάκην.

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ἀτὰρ εἰπέ μοι, τί ὄνομα ἔθεσθε τοῖς γιγνομένοις, ἢ τί φῶμεν ποιεῖν αὐτούς;

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ὁ μὲν χῶρος αὐτός, ὦ Ἀνάχαρσι, γυμνάσιον ὑφʼ ἡμῶν ὀνομάζεται καὶ ἔστιν ἱερὸν Ἀπόλλωνος τοῦ Λυκείου. καὶ τὸ ἄγαλμα δὲ αὐτοῦ ὁρᾷς, τὸν ἐπὶ τῇ στήλῃ κεκλιμένον, τῇ ἀριστερᾷ μὲν τὸ τόξον ἔχοντα, ἡ δεξιὰ δὲ ὑπὲρ τῆς κεφαλῆς ἀνακεκλασμένη ὥσπερ ἐκ καμάτου μακροῦ ἀναπαυόμενον δείκνυσι τὸν θεόν.

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τῶν γυμνασμάτων δὲ τούτων τὸ μὲν ἐν τῷ πηλῷ ἐκεῖνο πάλη καλεῖται, οἱ δʼ ἐν τῇ κόνει παλαίουσι καὶ αὐτοί, τὸ δὲ παίειν ἀλλήλους ὀρθοστάδην παγκρατιάζειν λέγομεν. καὶ ἄλλα δὲ ἡμῖν ἐστι γυμνάσια τοιαῦτα πυγμῆς καὶ δίσκου καὶ τοῦ ὑπεράλλεσθαι, ὧν ἁπάντων ἀγῶνας προτίθεμεν, καὶ ὁ κρατήσας ἄριστος εἶναι δοκεῖ τῶν καθʼ αὑτὸν καὶ ἀναιρεῖται τὰ ἆθλα.

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τὰ δὲ ἆθλα τίνα ὑμῖν ταῦτά ἐστιν;

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Ὀλυμπίασι μὲν στέφανος ἐκ κοτίνου, Ἰσθμοῖ δὲ ἐκ πίτυος, ἐν Νεμέᾳ δὲ σελίνων πεπλεγμένος, Πυθοῖ δὲ μῆλα τῶν ἱερῶν τοῦ θεοῦ, παρʼ ἡμῖν δὲ τοῖς Παναθηναίοις τὸ ἔλαιον τὸ ἐκ τῆς μορίας. τί ἐγέλασας, ὦ Ἀνάχαρσι; ἢ διότι μικρά σοι εἶναι ταῦτα δοκεῖ;

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οὔκ, ἀλλὰ πάνσεμνα, ὦ Σόλων, κατέλεξας τὰ ἆθλα καὶ ἄξια τοῖς τε διαθεῖσιν αὐτὰ φιλοτιμεῖσθαι ἐπὶ τῇ μεγαλοδωρεᾷ καὶ τοῖς ἀγωνισταῖς αὐτοῖς ὑπερεσπουδακέναι περὶ τὴν ἀναίρεσιν τῶν τηλικούτων, ὥστε μήλων ἕνεκα καὶ σελίνων τοσαῦτα προπονεῖν καὶ κινδυνεύειν ἀγχομένους πρὸς ἀλλήλων καὶ κατακλωμένους, ὡς οὐκ ἐνὸν ἀπραγμόνως εὐπορῆσαι μήλων ὅτῳ ἐπιθυμία ἢ σελίνῳ ἐστεφανῶσθαι ἢ πίτυϊ μήτε πηλῷ καταχριόμενον τὸ πρόσωπον μήτε λακτιζόμενον εἰς τὴν γαστέρα ὑπὸ τῶν ἀνταγωνιστῶν.

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ἀλλʼ, ὦ ἄριστε, οὐκ εἰς ψιλὰ τὰ διδόμενα ἡμεῖς ἀποβλέπομεν. ταῦτα μὲν γάρ ἐστι σημεῖα τῆς νίκης καὶ γνωρίσματα οἵτινες οἱ κρατήσαντες. ἡ δὲ παρακολουθοῦσα τούτοις δόξα τοῦ παντὸς ἀξία τοῖς νενικηκόσιν, ὑπὲρ ἧς καὶ λακτίζεσθαι καλῶς ἔχει τοῖς θηρωμένοις τὴν εὔκλειαν ἐκ τῶν πόνων. οὐ γὰρ ἀπονητὶ προσγένοιτο ἂν αὕτη, ἀλλὰ χρὴ τὸν ὀρεγόμενον αὐτῆς πολλὰ τὰ δυσχερῆ ἀνασχόμενον ἐν τῇ ἀρχῇ τότʼ ἤδη τὸ λυσιτελὲς καὶ ἡδὺ τέλος ἐκ τῶν καμάτων περιμένειν.

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τοῦτο φής, ὦ Σόλων, τὸ τέλος ἡδὺ καὶ λυσιτελές, ὅτι πάντες αὐτοὺς ὄψονται ἐστεφανωμένους καὶ ἐπὶ τῇ νίκῃ ἐπαινέσονται πολὺ πρότερον οἰκτείραντες ἐπὶ ταῖς πληγαῖς, οἱ δὲ εὐδαιμονήσουσιν ἀντὶ τῶν πόνων μῆλα καὶ σέλινα ἔχοντες.

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ἄπειρος εἶ, φημί, τῶν ἡμετέρων ἔτι· μετὰ μικρὸν δὲ ἄλλα σοι δόξει περὶ αὐτῶν, ἐπειδὰν εἰς τὰς πανηγύρεις ἀπιὼν ὁρᾷς τοσοῦτο πλῆθος ἀνθρώπων συλλεγόμενον ἐπὶ τὴν θέαν τῶν τοιούτων καὶ θέατρα μυρίανδρα συμπληρούμενα καὶ τοὺς ἀγωνιστὰς ἐπαινουμένους, τὸν δὲ καὶ νικήσαντα αὐτῶν ἰσόθεον νομιζόμενον.

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αὐτὸ τοῦτο, ὦ Σόλων, καὶ τὸ οἴκτιστόν ἐστιν, εἰ μὴ ἐπʼ ὀλίγων ταῦτα πάσχουσιν, ἀλλὰ ἐν τοσούτοις θεαταῖς καὶ μάρτυσι τῆς ὕβρεως, οἳ δηλαδὴ εὐδαιμονίζουσιν αὐτοὺς αἵματι ῥαινομένους ὁρῶντες ἢ ἀγχομένους ὑπὸ τῶν ἀντιπάλων· ταῦτα γὰρ τὰ εὐδαιμονέστατα πρόσεστι τῇ νίκῃ αὐτῶν. παρʼ ἡμῖν δὲ τοῖς Σκύθαις ἤν τις, ὦ Σόλων, ἢ πατάξῃ τινὰ τῶν πολιτῶν ἢ ἀνατρέψῃ προσπεσὼν ἢ θοἰμάτια περιρρήξῃ, μεγάλας οἱ πρεσβῦται τὰς ζημίας ἐπάγουσι, κἂν ἐπʼ ὀλίγων μαρτύρων τοῦτο πάθῃ τις, οὔτι γε ἐν τηλικούτοις θεάτροις, οἷα σὺ διηγῇ τὸ Ἰσθμοῖ καὶ τὸ ἐν Ὀλυμπίᾳ. οὐ μὴν ἀλλὰ τοὺς μὲν ἀγωνιστὰς οἰκτείρειν μοι ἔπεισιν ὧν πάσχουσιν, τῶν δὲ θεατῶν οὓς φὴς ἁπανταχόθεν τοὺς ἀρίστους παραγίγνεσθαι εἰς τὰς πανηγύρεις καὶ πάνυ θαυμάζω, εἰ τἀναγκαῖα παρέντες σχολάζουσιν ἐπὶ τοῖς τοιούτοις. οὐδὲ γὰρ ἐκεῖνό πω δύναμαι κατανοῆσαι ὅ τι τὸ τερπνὸν αὐτοῖς, ὁρᾶν παιομένους τε καὶ διαπληκτιζομένους ἀνθρώπους καὶ πρὸς τὴν γῆν ἀραττομένους καὶ συντριβομένους ὑπʼ ἀλλήλων.

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εἰ καιρὸς ἦν, ὦ Ἀνάχαρσι, Ὀλυμπίων ἢ Ἰσθμίων ἢ Παναθηναίων, αὐτὸ ἄν σε τὸ γιγνόμενον ἐδίδαξεν ὡς οὐ μάτην ἐσπουδάκαμεν ἐπὶ τούτοις. οὐ γὰρ οὕτω λέγων ἄν τις προσβιβάσειέν σε τῇ ἡδονῇ τῶν ἐκεῖ δρωμένων, ὡς εἰ καθεζόμενος αὐτὸς ἐν μέσοις τοῖς θεαταῖς βλέποις ἀρετὰς ἀνδρῶν καὶ κάλλη σωμάτων καὶ εὐεξίας θαυμαστὰς καὶ ἐμπειρίας δεινὰς καὶ ἰσχὺν ἄμαχον καὶ τόλμαν καὶ φιλοτιμίαν καὶ γνώμας ἀηττήτους καὶ σπουδὴν ἄλεκτον ὑπὲρ τῆς νίκης. εὖ γὰρ δὴ οἶδα ὡς οὐκ ἂν ἐπαύσω ἐπαινῶν καὶ ἐπιβοῶν καὶ ἐπικροτῶν.

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νὴ Δίʼ, ὦ Σόλων, καὶ ἐπιγελῶν γε προσέτι καὶ ἐπιχλευάζων· ἅπαντα γὰρ ὁπόσα κατηριθμήσω ἐκεῖνα, τὰς ἀρετὰς καὶ τὰς εὐεξίας καὶ τὰ κάλλη καὶ τόλμαν, ὁρῶ οὐδενὸς μεγάλου ἕνεκα παραπολλυμένας ὑμῖν, οὔτε πατρίδος κινδυνευούσης οὔτε χώρας πορθουμένης οὔτε φίλων ἢ οἰκείων πρὸς ὕβριν ἀπαγομένων. ὥστε τοσούτῳ γελοιότεροι ἂν εἶεν, ἄριστοι μέν, ὡς φής, ὄντες, μάτην δὲ τοσαῦτα πάσχοντες καὶ ταλαιπωρούμενοι καὶ αἰσχύνοντες τὰ κάλλη καὶ τὰ μεγέθη τῇ ψάμμῳ καὶ τοῖς ὑπωπίοις, ὡς μήλου καὶ κοτίνου ἐγκρατεῖς γένοιντο νικήσαντες. ἡδὺ γάρ μοι ἀεὶ μεμνῆσθαι τῶν ἄθλων τοιούτων ὄντων. ἀτὰρ εἰπέ μοι, πάντες αὐτὰ λαμβάνουσιν οἱ ἀγωνισταί;

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οὐδαμῶς, ἀλλὰ εἷς ἐξ ἁπάντων, ὁ κρατήσας αὐτῶν.

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εἶτα, ὦ Σόλων, ἐπὶ τῷ ἀδήλῳ καὶ ἀμφιβόλῳ τῆς νίκης τοσοῦτοι πονοῦσι, καὶ ταῦτʼ εἰδότες ὅτι ὁ μὲν νικῶν εἷς ἔσται πάντως, οἱ δὲ ἡττώμενοι πάμπολλοι, μάτην ἄθλιοι πληγάς, οἱ δὲ καὶ τραύματα λαβόντες;
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ἔοικας, ὦ Ἀνάχαρσι, μηδέπω ἐννενοηκέναι πολιτείας ὀρθῆς πέρι μηδέν· οὐ γὰρ ἂν τὰ κάλλιστα τῶν ἐθῶν ἐν ψόγῳ ἐτίθεσο. ἢν δέ σοι μελήσῃ ποτὲ εἰδέναι ὅπως ἂν τὰ κάλλιστα οἰκηθείη πόλις καὶ ὅπως ἂν ἄριστοι γένοιντο οἱ πολῖται αὐτῆς, ἐπαινέσῃ τότε καὶ τὰς ἀσκήσεις ταύτας καὶ τὴν φιλοτιμίαν ἣν φιλοτιμούμεθα περὶ αὐτάς, καὶ εἴσῃ ὅτι πολὺ τὸ χρήσιμον ἔχουσιν ἐγκαταμεμιγμένον τοῖς πόνοις, εἰ καὶ νῦν μάτην σπουδάζεσθαι δοκοῦσιν.

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καὶ μήν, ὦ Σόλων, κατʼ οὐδὲν ἄλλο ἀπὸ τῆς Σκυθίας ἥκω παρʼ ὑμᾶς τοσαύτην μὲν γῆν διοδεύσας, μέγαν δὲ τὸν Εὔξεινον καὶ δυσχείμερον περαιωθείς, ἢ ὅπως νόμους τε τοὺς Ἑλλήνων ἐκμάθοιμι καὶ ἔθη τὰ παρʼ ὑμῖν κατανοήσαιμι καὶ πολιτείαν τὴν ἀρίστην ἐκμελετήσαιμι. διὸ καὶ σὲ μάλιστα φίλον ἐξ ἁπάντων Ἀθηναίων καὶ ξένον προειλόμην κατὰ κλέος, ἐπείπερ ἤκουον νόμων τε συγγραφέα τινὰ εἶναι σε καὶ ἐθῶν τῶν ἀρίστων εὑρετὴν καὶ ἐπιτηδευμάτων ὠφελίμων εἰσηγητήν, καὶ ὅλως πολιτείας τινὸς συναρμοστήν. ὥστε οὐκ ἂν φθάνοις διδάσκων με καὶ μαθητὴν ποιούμενος· ὡς ἔγωγε ἡδέως ἂν ἄσιτός σοι καὶ ἄποτος παρακαθεζόμενος, εἰς ὅσον ἂν αὐτὸς διαρκοίης λέγων, κεχηνὼς ἐπακούοιμι περὶ πολιτείας τε καὶ νόμων διεξιόντος.

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τὰ μὲν πάντα οὐ ῥᾴδιον, ὦ ἑταῖρε, διελθεῖν ἐν βραχεῖ, ἀλλὰ κατὰ μέρη ἐπιὼν εἴσῃ ἕκαστα, οἷα μὲν περὶ θεῶν, οἷα δὲ περὶ γονέων ἢ περὶ γάμων ἢ τῶν ἄλλων δοκεῖ ἡμῖν. ἃ δὲ περὶ τῶν νέων γιγνώσκομεν καὶ ὅπως αὐτοῖς χρώμεθα, ἐπειδὰν πρῶτον ἄρξωνται συνιέναι τε τοῦ βελτίονος καὶ τῷ σώματι ἀνδρίζεσθαι καὶ ὑφίστασθαι τοὺς πόνους, ταῦτα ἤδη σοι διέξειμι, ὡς μάθοις οὗτινος χάριν τὰς ἀσκήσεις ταύτας προτεθείκαμεν αὐτοῖς καὶ διαπονεῖν τὸ σῶμα καταναγκάζομεν, οὐ μόνον ἕνεκα τῶν ἀγώνων, ὅπως τὰ ἆθλα δύναιντο ἀναιρεῖσθαι — ἐπʼ ἐκεῖνα μὲν γὰρ ὀλίγοι πάνυ ἐξ ἁπάντων χωροῦσιν — ἀλλὰ μεῖζόν τι ἁπάσῃ τῇ πόλει ἀγαθὸν ἐκ τούτου καὶ αὐτοῖς ἐκείνοις προσκτώμενοι. κοινὸς γάρ τις ἀγὼν ἄλλος ἅπασι τοῖς ἀγαθοῖς πολίταις πρόκειται καὶ στέφανος οὐ πίτυος οὐδὲ κοτίνου ἢ σελίνων, ἀλλʼ ὃς ἐν αὑτῷ συλλαβὼν ἔχει τὴν ἀνθρώπου εὐδαιμονίαν, οἷον ἐλευθερίαν λέγω αὐτοῦ τε ἑκάστου ἰδίᾳ καὶ κοινῇ τῆς πατρίδος καὶ πλοῦτον καὶ δόξαν καὶ ἑορτῶν πατρίων ἀπόλαυσιν καὶ οἰκείων σωτηρίαν, καὶ συνόλως τὰ κάλλιστα ὧν ἄν τις εὔξαιτο γενέσθαι οἱ παρὰ τῶν θεῶν. ταῦτα πάντα τῷ στεφάνῳ ὅν φημι συναναπέπλεκται καὶ ἐκ τοῦ ἀγῶνος ἐκείνου περιγίγνεται ἐφʼ ὃν αἱ ἀσκήσεις αὗται καὶ οἱ πόνοι ἄγουσιν.

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εἶτα, ὦ θαυμάσιε Σόλων, τοιαῦτά μοι καὶ τηλικαῦτα ἔχων ἆθλα διεξιέναι, μῆλα καὶ σέλινα διηγοῦ καὶ θαλλὸν ἐλαίας ἀγρίας καὶ πίτυν;

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καὶ μήν, ὦ Ἀνάχαρσι, οὐδʼ ἐκεῖνά σοι ἔτι δόξει μικρὰ εἶναι, ὁπόταν ἃ λέγω καταμάθῃς· ἀπὸ γάρ τοι τῆς αὐτῆς γνώμης γίγνεται, καὶ μέρη πάντα ταῦτά ἐστι μικρὰ τοῦ μείζονος ἐκείνου ἀγῶνος καὶ τοῦ στεφάνου ὃν κατέλεξα τοῦ πανευδαίμονος. ὁ δὲ λόγος, οὐκ οἶδʼ ὅπως ὑπερβὰς τὴν τάξιν, ἐκείνων πρότερον ἐπεμνήσθη τῶν Ἰσθμοῖ γιγνομένων καὶ Ὀλυμπίασι καὶ ἐν Νεμέᾳ. πλὴν ἀλλὰ νὼ — σχολὴν γὰρ ἄγομεν καὶ σύ, ὡς φής, προθυμῇ ἀκούειν — ἀναδραμούμεθα ῥᾳδίως πρὸς τὴν ἀρχὴν καὶ τὸν κοινὸν ἀγῶνα διʼ ὅν φημι πάντα ταῦτα ἐπιτηδεύεσθαι.

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ἄμεινον, ὦ Σόλων, οὕτως· καθʼ ὁδὸν γὰρ ἂν ἡμῖν ὁ λόγος μᾶλλον προχωροίη, καὶ τάχʼ ἂν ἴσως ἀπὸ τούτων πεισθείην μηδὲ ἐκείνων ἔτι καταγελᾶν, εἴ τινα ἴδοιμι σεμνυνόμενον κοτίνῳ ἢ σελίνῳ ἐστεφανωμένον. ἀλλʼ εἰ δοκεῖ, εἰς τὸ σύσκιον ἐκεῖσε ἀπελθόντες καθίσωμεν ἐπὶ τῶν θάκων, ὡς μὴ ἐνοχλοῖεν ἡμῖν οἱ ἐπικεκραγότες τοῖς παλαίουσιν. ἄλλως τε — εἰρήσεται γάρ — οὐδὲ τὸν ἥλιον ἔτι ῥᾳδίως ἀνέχομαι ὀξὺν καὶ φλογμώδη ἐμπίπτοντα γυμνῇ τῇ κεφαλῇ. τὸν γὰρ πῖλόν μοι ἀφελεῖν οἴκοθεν ἔδοξεν, ὡς μὴ μόνος ἐν ὑμῖν ξενίζοιμι τῷ σχήματι. ἡ δὲ ὥρα τοῦ ἔτους ὅ τι περ τὸ πυρωδέστατόν ἐστι, τοῦ ἀστέρος ὃν ὑμεῖς κύνα φατὲ πάντα καταφλέγοντος καὶ τὸν ἀέρα ξηρὸν καὶ διακαῆ τιθέντος, ὅ τε ἥλιος κατὰ μεσημβρίαν ἤδη ὑπὲρ κεφαλῆς ἐπικείμενος φλογμὸν τοῦτον οὐ φορητὸν ἐπάγει τοῖς σώμασιν. ὥστε καὶ σοῦ θαυμάζω, ὅπως γηραιὸς ἤδη ἄνθρωπος οὔτε ἰδίεις πρὸς τὸ θάλπος ὥσπερ ἐγὼ οὔτε ὅλως ἐνοχλουμένῳ ἔοικας, οὐδὲ περιβλέπεις σύσκιόν τι ἔνθα ὑποδύσῃ, ἀλλὰ δέχῃ τὸν ἥλιον εὐμαρῶς.

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οἱ μάταιοι γὰρ οὗτοι πόνοι, ὦ Ἀνάχαρσι, καὶ αἱ συνεχεῖς ἐν τῷ πηλῷ κυβιστήσεις καὶ αἱ ὕπαιθροι ἐν τῇ ψάμμῳ ταλαιπωρίαι τοῦτο ἡμῖν τὸ ἀμυντήριον παρέχουσι πρὸς τὰς τοῦ ἡλίου βολάς, καὶ οὐκέτι πίλου δεόμεθα ὃς τὴν ἀκτῖνα κωλύσει καθικνεῖσθαι τῆς κεφαλῆς.

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οἱ μάταιοι γὰρ οὗτοι πόνοι, ὦ Ἀνάχαρσι, καὶ αἱ συνεχεῖς ἐν τῷ πηλῷ κυβιστήσεις καὶ αἱ ὕπαιθροι ἐν τῇ ψάμμῳ ταλαιπωρίαι τοῦτο ἡμῖν τὸ ἀμυντήριον παρέχουσι πρὸς τὰς τοῦ ἡλίου βολάς, καὶ οὐκέτι πίλου δεόμεθα ὃς τὴν ἀκτῖνα κωλύσει καθικνεῖσθαι τῆς κεφαλῆς. ἀπίωμεν δʼ οὖν. καὶ ὅπως μὴ καθάπερ νόμοις προσέξεις οἷς ἂν λέγω πρὸς σέ, ὡς ἐξ ἅπαντος πιστεύειν αὐτοῖς, ἀλλʼ ἔνθα ἄν σοι μὴ ὀρθῶς τι λέγεσθαι δοκῇ, ἀντιλέγειν εὐθὺς καὶ διευθύνειν τὸν λόγον. δυοῖν γὰρ θατέρου πάντως οὐκ ἂν ἁμάρτοιμεν, ἢ σὲ βεβαίως πεισθῆναι ἐκχέαντα ὁπόσα οἴει ἀντιλεκτέα εἶναι ἢ ἐμὲ ἀναδιδαχθῆναι ὡς οὐκ ὀρθῶς γιγνώσκω περὶ αὐτῶν. καὶ ἐν τούτῳ πᾶσα ἄν σοι ἡ πόλις ἡ Ἀθηναίων οὐκ ἂν φθάνοι χάριν ὁμολογοῦσα· ὅσα γὰρ ἂν ἐμὲ παιδεύσῃς καὶ μεταπείσῃς πρὸς τὸ βέλτιον, ἐκείνην τὰ μέγιστα ἔσῃ ὠφεληκώς. οὐδὲν γὰρ ἂν ἀποκρυψαίμην αὐτήν, ἀλλʼ εὐθὺς εἰς τὸ μέσον καταθήσω φέρων καὶ καταστὰς ἐν τῇ πνυκὶ ἐρῶ πρὸς ἅπαντας, ἄνδρες Ἀθηναῖοι, ἐγὼ μὲν ὑμῖν ἔγραψα τοὺς νόμους οἵους ᾤμην ὠφελιμωτάτους ἔσεσθαι τῇ πόλει, ὁ δὲ ξένος οὑτοσί — δείξας σέ, ὦ Ἀνάχαρσι — Σκύθης μέν ἐστι, σοφὸς δὲ ὢν μετεπαίδευσέ με καὶ ἄλλα βελτίω μαθήματα καὶ ἐπιτηδεύματα ἐδιδάξατο· ὥστε εὐεργέτης ὑμῶν ὁ ἀνὴρ ἀναγεγράφθω καὶ χαλκοῦν αὐτὸν ἀναστήσατε παρὰ τοὺς ἐπωνύμους ἢ ἐν πόλει παρὰ τὴν Ἀθηνᾶν. καὶ εὖ ἴσθι ὡς οὐκ αἰσχυνεῖται ἡ Ἀθηναίων πόλις παρὰ βαρβάρου καὶ ξένου τὰ συμφέροντα ἐκμανθάνοντες.

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τοῦτʼ ἐκεῖνο ἦν ἄρα, ὃ ἐγὼ περὶ ὑμῶν ἤκουον τῶν Ἀθηναίων, ὡς εἴητε εἴρωνες ἐν τοῖς λόγοις. ἐπεὶ πόθεν ἂν ἐγὼ νομὰς καὶ πλάνης ἄνθρωπος, ἐφʼ ἁμάξης βεβιωκώς, ἄλλοτε ἄλλην γῆν ἀμείβων, πόλιν δὲ οὔτε οἰκήσας πώποτε οὔτε ἄλλοτε ἢ νῦν ἑωρακώς, περὶ πολιτείας διεξίοιμι καὶ διδάσκοιμι αὐτόχθονας ἄνδρας πόλιν ταύτην ἀρχαιοτάτην τοσούτοις ἤδη χρόνοις ἐν εὐνομίᾳ κατῳκηκότας, καὶ μάλιστα σέ, ὦ Σόλων, ᾧ τοῦτο ἐξ ἀρχῆς καὶ μάθημα, ὡς φασίν, ἐγένετο, ἐπίστασθαι ὅπως ἂν ἄριστα πόλις οἰκοῖτο καὶ οἷστισιν νόμοις χρωμένη εὐδαιμονήσειε; πλὴν ἀλλὰ καὶ τοῦτο ὡς νομοθέτῃ πειστέον σοι, καὶ ἀντερῶ ἢν τί μοι δοκῇ μὴ ὀρθῶς λέγεσθαι, ὡς βεβαιότερον μάθοιμι.

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καὶ ἰδοὺ γὰρ ἤδη ἐκφυγόντες τὸν ἥλιον ἐν τῷ συνηρεφεῖ ἐσμεν, καὶ καθέδρα μάλα ἡδεῖα καὶ εὔκαιρος ἐπὶ ψυχροῦ τοῦ λίθου. λέγε οὖν τὸν λόγον ἐξ ἀρχῆς καθʼ ὅ τι τοὺς νέους παραλαβόντες ἐκ παίδων εὐθὺς διαπονεῖτε, καὶ ὅπως ὑμῖν ἄριστοι ἄνδρες ἀποβαίνουσιν ἐκ τοῦ πηλοῦ καὶ τῶν ἀσκημάτων τούτων, καί τί ἡ κόνις καὶ τὰ κυβιστήματα συντελεῖ πρὸς ἀρετὴν αὐτοῖς. τοῦτο γὰρ δὴ μάλιστα ἐξ ἀρχῆς εὐθὺς ἐπόθουν ἀκοῦσαι· τὰ δʼ ἄλλα εἰς ὕστερον διδάξῃ με κατὰ καιρὸν ἕκαστον ἐν τῷ μέρει. ἐκείνου μέντοι, ὦ Σόλων, μέμνησό μοι παρὰ τὴν ῥῆσιν, ὅτι πρὸς ἄνδρα βάρβαρον ἐρεῖς. λέγω δὲ ὡς μὴ περιπλέκῃς μηδὲ ἀπομηκύνῃς τοὺς λόγους· δέδια γὰρ μὴ ἐπιλανθάνωμαι τῶν πρώτων, εἰ τὰ μετὰ ταῦτα πολλὰ ἐπιρρέοι.

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σὺ τοῦτο, ὦ Ἀνάχαρσι, ταμιεύσῃ ἄμεινον, ἔνθα ἄν σοι δοκῇ μὴ πάνυ σαφὴς ὁ λόγος εἶναι ἢ πόρρω ποι ἀποπλανᾶσθαι εἰκῆ ῥέων ἐρήσῃ γὰρ μεταξὺ ὅ τι ἂν ἐθέλῃς καὶ διακόψεις αὐτοῦ τὸ μῆκος. ἢν μέντοι μὴ ἐξαγώνια μηδὲ πόρρω τοῦ σκοποῦ τὰ λεγόμενα ᾖ, κωλύσει οὐδέν, οἶμαι, εἰ καὶ μακρὰ λέγοιτο, ἐπεὶ καὶ τῇ βουλῇ τῇ ἐξ Ἀρείου πάγου, ἥπερ τὰς φονικὰς ἡμῖν δίκας δικάζει, πάτριον οὕτω ποιεῖν. ὁπόταν γὰρ ἀνελθοῦσα εἰς τὸν πάγον συγκαθέζηται φόνου ἢ τραύματος ἐκ προνοίας ἢ πυρκαϊᾶς δικάσοντες, ἀποδίδοται λόγος ἑκατέρῳ τῶν κρινομένων καὶ λέγουσιν ἐν τῷ μέρει ὁ μὲν διώκων ὁ δὲ φεύγων, ἢ αὐτοὶ ἢ ῥήτορας ἀναβιβάζονται τοὺς ἐροῦντας ὑπὲρ αὐτῶν. οἱ δὲ ἔστʼ ἂν μὲν περὶ τοῦ πράγματος λέγωσιν, ἀνέχεται ἡ, βουλὴ καθʼ ἡσυχίαν ἀκούουσα· ἢν δέ τις ἢ φροίμιον εἴπῃ πρὸ τοῦ λόγου, ὡς εὐνουστέρους ἀπεργάσαιτο αὐτούς, ἢ οἶκτον ἢ δείνωσιν ἔξωθεν ἐπάγῃ τῷ πράγματι — οἷα πολλὰ ῥητόρων παῖδες ἐπὶ τοὺς δικαστὰς μηχανῶνται — παρελθὼν ὁ κῆρυξ κατεσιώπησεν εὐθύς, οὐκ ἐῶν ληρεῖν πρὸς τὴν βουλὴν καὶ περιπέττειν τὸ πρᾶγμα ἐν τοῖς λόγοις, ὡς γυμνὰ τὰ γεγενημένα οἱ Ἀρεοπαγῖται βλέποιεν.

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ὥστε καὶ σέ, ὦ Ἀνάχαρσι, Ἀρεοπαγίτην ἐν τῷ παρόντι ποιοῦμαι ἔγωγε, καὶ κατὰ τὸν τῆς βουλῆς μου νόμον ἄκουε, καὶ σιωπᾶν κέλευε, ἢν αἴσθῃ καταρρητορευόμενος· ἄχρι δὲ ἂν οἰκεῖα τῷ πράγματι λέγηται, ἐξέστω ἀπομηκύνειν. οὐδὲ γὰρ ὑφʼ ἡλίῳ ἔτι ποιησόμεθα τὴν συνουσίαν, ὡς ἄχθεσθαι εἰ ἀποτείνοιτο ἡ ῥῆσις, ἀλλὰ ἥ τε σκιὰ πυκνὴ καὶ ἡμεῖς σχολὴν ἄγομεν.

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εὐγνώμονά σου ταῦτα, ὦ Σόλων, καὶ ἔγωγε ἤδη χάριν οὐ μικρὰν οἶδά σοι καὶ ἐπὶ τούτοις, ὅτι πάρεργον τοῦ λόγου καὶ τὰ ἐν Ἀρείῳ πάγῳ γιγνόμενα ἐδιδάξω με, θαυμάσια ὡς ἀληθῶς καὶ ἀγαθῶν βουλευτῶν ἔργα πρὸς ἀλήθειαν οἰσόντων τὴν ψῆφον. ἐπὶ τούτοις οὖν ἤδη λέγε, καὶ ὁ Ἀρεοπαγίτης ἐγὼ — τοῦτο γὰρ ἔθου με — κατὰ σχῆμα τῆς βουλῆς ἀκούσομαί σου.

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οὐκοῦν διὰ βραχέων προακοῦσαι χρή σε ἃ περὶ πόλεως καὶ πολιτῶν ἡμῖν δοκεῖ. πόλιν γὰρ ἡμεῖς οὐ τὰ οἰκοδομήματα ἡγούμεθα εἶναι, οἷον τείχη καὶ ἱερὰ καὶ νεωσοίκους, ἀλλὰ ταῦτα μὲν ὥσπερ σῶμά τι ἑδραῖον καὶ ἀκίνητον ὑπάρχειν εἰς ὑποδοχὴν καὶ ἀσφάλειαν τῶν πολιτευομένων, τὸ δὲ πᾶν κῦρος ἐν τοῖς πολίταις τιθέμεθα· τούτους γὰρ εἶναι τοὺς ἀναπληροῦντας καὶ διατάττοντας καὶ ἐπιτελοῦντας ἕκαστα καὶ φυλάττοντας, οἷόν τι ἐν ἡμῖν ἑκάστῳ ἐστὶν ἡ ψυχή. τοῦτο δὴ τοίνυν κατανοήσαντες ἐπιμελούμεθα μέν, ὡς ὁρᾷς, καὶ τοῦ σώματος τῆς πόλεως, κατακοσμοῦντες αὐτὸ ὡς κάλλιστον ἡμῖν εἴη, ἔνδοθὲν τε οἰκοδομήμασιν κατεσκευασμένον καὶ ταῖς ἔκτοσθεν ταύταις περιβολαῖς εἰς τὸ ἀσφαλέστατον πεφραγμένον. μάλιστα δὲ καὶ ἐξ ἅπαντος τοῦτο προνοοῦμεν, ὅπως οἱ πολῖται ἀγαθοὶ μὲν τὰς ψυχάς, ἰσχυροὶ δὲ τὰ σώματα γίγνοιντο· τοὺς γὰρ τοιούτους σφίσι τε αὐτοῖς καλῶς χρήσεσθαι ἐν εἰρήνῃ συμπολιτευομένους καὶ ἐκ πολέμου σώσειν τὴν πόλιν καὶ ἐλευθέραν καὶ εὐδαίμονα διαφυλάξειν.

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τὴν μὲν δὴ πρώτην ἀνατροφὴν αὐτῶν μητράσι καὶ τίτθαις καὶ παιδαγωγοῖς ἐπιτρέπομεν ὑπὸ παιδείαις ἐλευθερίοις ἄγειν τε καὶ τρέφειν αὐτούς, ἐπειδὰν δὲ συνετοὶ ἤδη γίγνωνται τῶν καλῶς ἐχόντων, καὶ αἰδὼς καὶ ἐρύθημα καὶ φόβος καὶ ἐπιθυμία τῶν ἀρίστων ἀναφύηται αὐτοῖς, καὶ αὐτὰ ἤδη τὰ σώματα ἀξιόχρεα δοκῇ πρὸς τοὺς πόνους παγιώτερα γιγνόμενα καὶ πρὸς τὸ ἰσχυρότερον συνιστάμενα, τηνικαῦτα ἤδη παραλαβόντες. αὐτοὺς διδάσκομεν, ἄλλα μὲν τῆς ψυχῆς μαθήματα καὶ γυμνάσια προτιθέντες, ἄλλως δὲ πρὸς τοὺς πόνους καὶ τὰ σώματα ἐθίζοντες. οὐ γὰρ ἱκανὸν ἡμῖν ἔδοξε τὸ μόνον φῦναι ὡς ἔφυ ἕκαστος ἤτοι κατὰ τὸ σῶμα ἢ κατὰ τὴν ψυχήν, ἀλλὰ καὶ παιδεύσεως καὶ μαθημάτων ἐπʼ αὐτοὺς δεόμεθα, ὑφʼ ὧν τά τε εὐφυῶς διακείμενα βελτίω παρὰ πολὺ γίγνοιτο ἂν καὶ τὰ φαύλως ἔχοντα μετακοσμοῖτο πρὸς τὸ βέλτιον. καὶ τὸ παράδειγμα ἡμῖν παρὰ τῶν γεωργῶν, οἳ τὰ φυτὰ μέχρι μὲν πρόσγεια καὶ νήπιά ἐστι, σκέπουσιν καὶ περιφράττουσιν ὡς μὴ βλάπτοιντο ὑπὸ τῶν πνευμάτων, ἐπειδὰν δὲ ἤδη παχύνηται τὸ ἔρνος, τηνικαῦτα περιτέμνουσίν τε τὰ περιττὰ καὶ παραδιδόντες αὐτὰ τοῖς ἀνέμοις δονεῖν καὶ διασαλεύειν καρπιμώτερα ἐξεργάζονται.
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τὴν μὲν τοίνυν ψυχὴν μουσικῇ τὸ πρῶτον καὶ ἀριθμητικῇ ἀναρριπίζομεν, καὶ γράμματα γράψασθαι καὶ τορῶς αὐτὰ ἐπιλέξασθαι διδάσκομεν προϊοῦσιν δὲ ἤδη σοφῶν ἀνδρῶν γνώμας καὶ ἔργα παλαιὰ καὶ λόγους ὠφελίμους ἐν μέτροις κατακοσμήσαντες, ὡς μᾶλλον μνημονεύοιεν, ῥαψῳδοῦμεν αὐτοῖς. οἱ δὲ καὶ ἀκούοντες ἀριστείας τινὰς καὶ πράξεις ἀοιδίμους ὀρέγονται κατὰ μικρὸν καὶ πρὸς μίμησιν ἐπεγείρονται, ὡς καὶ αὐτοὶ ᾄδοιντο καὶ θαυμάζοιντο ὑπὸ τῶν ὕστερον. οἷα πολλὰ Ἡσίοδός τε ἡμῖν καὶ Ὅμηρος ἐποίησαν.

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ἐπειδὰν δὲ πλησιάζωσι πρὸς τὴν πολιτείαν καὶ δέῃ αὐτοὺς ἤδη μεταχειρίζεσθαι τὰ κοινὰ — καίτοι ἔξω τοῦ ἀγῶνος ἴσως ταῦτα· οὐ γὰρ ὅπως τὰς ψυχὰς αὐτῶν ἀσκοῦμεν ἐξ ἀρχῆς προὔκειτο εἰπεῖν, ἀλλὰ διʼ ὅ τι τοῖς τοιούτοις πόνοις καταγυμνάζειν αὐτοὺς ἀξιοῦμεν. ὥστε αὐτὸς ἐμαυτῷ σιωπᾶν προστάττω, οὐ περιμείνας τὸν κήρυκα οὐδὲ τὸν Ἀρεοπαγίτην σέ, ὃς ὑπʼ αἰδοῦς, οἶμαι, ἀνέχῃ ληροῦντα ἤδη τοσαῦτα ἔξω τοῦ πράγματος.

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εἰπέ μοι, ὦ Σόλων, πρὸς δὲ δὴ τοὺς τὰ ἀναγκαιότατα μὴ λέγοντας ἐν Ἀρείῳ πάγῳ, ἀλλὰ ἀποσιωπῶντας, οὐδὲν τῇ βουλῇ πρόστιμον ἐπινενόηται;

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τί τοῦτο ἤρου με; οὐδέπω γὰρ δῆλον.

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ὅτι τὰ κάλλιστα καὶ ἐμοὶ ἀκοῦσαι ἥδιστα παρείς, τὰ περὶ τῆς ψυχῆς, τὰ ἧττον ἀναγκαῖα λέγειν διανοῇ, γυμνάσια καὶ διαπονήσεις τῶν σωμάτων.

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μέμνημαι γάρ, ὦ γενναῖε, τῶν ἀπʼ ἀρχῆς προρρήσεων καὶ ἀποπλανᾶν οὐ βούλομαι τὸν λόγον, μή σου ἐπιταράξῃ τὴν μνήμην ἐπιρρέων. πλὴν ἀλλὰ καὶ ταῦτα ἐρῶ διὰ βραχέων, ὡς οἷὸν τε· τὸ γὰρ ἀκριβὲς τῆς περὶ αὐτῶν διασκέψεως ἑτέρου ἂν εἴη λόγου.
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ῥυθμίζομεν οὖν τὰς γνώμας αὐτῶν νόμους τε τοὺς κοινοὺς ἐκδιδάσκοντες, οἳ δημοσίᾳ πᾶσι πρόκεινται ἀναγιγνώσκειν μεγάλοις γράμμασιν ἀναγεγραμμένοι, κελεύοντες ἅ τε χρὴ ποιεῖν καὶ ὧν ἀπέχεσθαι, καὶ ἀγαθῶν ἀνδρῶν συνουσίαις, παρʼ ὧν λέγειν τὰ δέοντα ἐκμανθάνουσι καὶ πράττειν τὰ δίκαια καὶ ἐκ τοῦ ἴσου ἀλλήλοις συμπολιτεύεσθαι καὶ μὴ ἐφίεσθαι τῶν αἰσχρῶν καὶ ὀρέγεσθαι τῶν καλῶν, βίαιον δὲ μηδὲν ποιεῖν. οἱ δὲ ἄνδρες οὗτοι σοφισταὶ καὶ φιλόσοφοι πρὸς ἡμῶν ὀνομάζονται. καὶ μέντοι καὶ εἰς τὸ θέατρον συνάγοντες αὐτοὺς δημοσίᾳ παιδεύομεν ὑπὸ κωμῳδίαις καὶ τραγῳδίαις ἀρετάς τε ἀνδρῶν παλαιῶν καὶ κακίας θεωμένους, ὡς τῶν μὲν ἀποτρέποιντο, ἐπʼ ἐκεῖνα δὲ σπεύδοιεν. τοῖς δέ γε κωμῳδοῖς καὶ λοιδορεῖσθαι καὶ ἀποσκώπτειν ἐφίεμεν εἰς τοὺς πολίτας οὓς ἂν αἰσχρὰ καὶ ἀνάξια τῆς πόλεως ἐπιτηδεύοντας αἴσθωνται, αὐτῶν τε ἐκείνων χάριν, ἀμείνους γὰρ οὕτω γίγνονται ὀνειδιζόμενοι, καὶ τῶν πολλῶν, ὡς φεύγοιεν τὸν ἐπὶ τοῖς ὁμοίοις ἔλεγχον.

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εἶδον, ὦ Σόλων, οὓς φὴς τοὺς τραγῳδοὺς καὶ κωμῳδούς, εἴ γε ἐκεῖνοὶ εἰσιν, ὑποδήματα μὲν βαρέα καὶ ὑψηλὰ ὑποδεδεμένοι, χρυσαῖς δὲ ταινίαις τὴν ἐσθῆτα πεποικιλμένοι, κράνη δὲ ἐπικείμενοι παγγέλοια κεχηνότα παμμέγεθες· αὐτοὶ δὲ ἔνδοθεν μεγάλα τε ἐκεκράγεσαν καὶ διέβαινον οὐκ οἶδʼ ὅπως ἀσφαλῶς ἐν τοῖς ὑποδήμασιν. Διονύσῳ δὲ οἶμαι τότε ἡ πόλις ἑώρταζεν. οἱ δὲ κωμῳδοὶ βραχύτεροι μὲν ἐκείνων καὶ πεζοὶ καὶ ἀνθρωπινώτεροι καὶ ἧττον ἐβόων, κράνη δὲ πολὺ γελοιότερα. καὶ τὸ θέατρον γοῦν ἅπαν ἐγέλα ἐπʼ αὐτοῖς· ἐκείνων δὲ τῶν ὑψηλῶν σκυθρωποὶ ἅπαντες ἤκουον, οἰκτείροντες, οἶμαι, αὐτοὺς πέδας τηλικαύτας ἐπισυρομένους.

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εἶτα, ὦ θαυμάσιε Σόλων, τοιαῦτά μοι καὶ τηλικαῦτα ἔχων ἆθλα διεξιέναι, μῆλα καὶ σέλινα διηγοῦ καὶ θαλλὸν ἐλαίας ἀγρίας καὶ πίτυν;

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καὶ μήν, ὦ Ἀνάχαρσι, οὐδʼ ἐκεῖνά σοι ἔτι δόξει μικρὰ εἶναι, ὁπόταν ἃ λέγω καταμάθῃς· ἀπὸ γάρ τοι τῆς αὐτῆς γνώμης γίγνεται, καὶ μέρη πάντα ταῦτά ἐστι μικρὰ τοῦ μείζονος ἐκείνου ἀγῶνος καὶ τοῦ στεφάνου ὃν κατέλεξα τοῦ πανευδαίμονος. ὁ δὲ λόγος, οὐκ οἶδʼ ὅπως ὑπερβὰς τὴν τάξιν, ἐκείνων πρότερονπρότερον Halm: προτέρων MSS. ἐπεμνήσθη τῶν Ἰσθμοῖ γιγνομένων καὶ Ὀλυμπίασι καὶ ἐν Νεμέᾳ. πλὴν ἀλλὰ νώ — σχολὴν γὰρ ἄγομεν καὶ σύ, ὡς φής, προθυμῇ ἀκούειν — ἀναδραμούμεθα ῥᾳδίως πρὸς τὴν ἀρχὴν καὶ τὸν κοινὸν ἀγῶνα διʼ ὅν φημι πάντα ταῦτα ἐπιτηδεύεσθαι.

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ἄμεινον, ὦ Σόλων, οὕτως· καθʼ ὁδὸν γὰρ ἂν ἡμῖν ὁ λόγος μᾶλλον προχωροίη, καὶ τάχʼ ἂν ἴσως ἀπὸ τούτων πεισθείην μηδὲ ἐκείνων ἔτι καταγελᾶν, εἴ τινα ἴδοιμι σεμνυνόμενον κοτίνῳ ἢ σελίνῳ ἐστεφανωμένον. ἀλλʼ εἰ δοκεῖ, εἰς τὸ σύσκιον ἐκεῖσε ἀπελθόντες καθίσωμεν ἐπὶ τῶν θάκων, ὡς μὴ ἐνοχλοῖεν ἡμῖν οἱοἱ Jacobs: not in MSS. ἐπικεκραγότες τοῖς παλαίουσιν. ἄλλως τε — εἰρήσεται γάρ — οὐδὲ τὸν ἥλιον ἔτι ῥᾳδίως ἀνέχομαι ὀξὺν καὶ φλογμώδη ἐμπίπτοντα γυμνῇ τῇ κεφαλῇ. τὸν γὰρ πῖλόν μοι ἀφελεῖν οἴκοθεν ἔδοξεν, ὡς μὴ μόνος ἐν ὑμῖν ξενίζοιμι τῷ σχήματι. ἡ δὲ ὥρα τοῦ ἔτους ὅ τι περ τὸ πυρωδέστατόν ἐστι, τοῦ ἀστέρος ὃν ὑμεῖς κύνα φατὲ πάντα καταφλέγοντος καὶ τὸν ἀέρα ξηρὸν καὶ διακαῆ τιθέντος, ὅ τε ἥλιος κατὰ μεσημβρίαν ἤδη ὑπὲρ κεφαλῆς ἐπικείμενος φλογμὸν τοῦτον οὐ φορητὸν ἐπάγει τοῖς σώμασιν. ὥστε καὶ σοῦ θαυμάζω, ὅπως γηραιὸς ἤδη ἄνθρωπος οὔτε ἰδίεις πρὸς τὸ θάλπος ὥσπερ ἐγὼ οὔτε ὅλως ἐνοχλουμένῳ ἔοικας, οὐδὲ περιβλέπεις σύσκιόν τι ἔνθα ὑποδύσῃ, ἀλλὰ δέχῃ τὸν ἥλιον εὐμαρῶς.

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οἱ μάταιοι γὰρ οὗτοι πόνοι, ὦ Ἀνάχαρσι, καὶ αἱ συνεχεῖς ἐν τῷ πηλῷ κυβιστήσεις καὶ αἱ ὕπαιθροι ἐν τῇ ψάμμῳ ταλαιπωρίαι τοῦτο ἡμῖν τὸ ἀμυντήριον παρέχουσι πρὸς τὰς τοῦ ἡλίου βολάς, καὶ οὐκέτι πίλου δεόμεθα ὃς τὴν ἀκτῖνα κωλύσει καθικνεῖσθαι τῆς κεφαλῆς.

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ἀπίωμεν δʼ οὖν. καὶ ὅπως μὴ καθάπερ νόμοις προσέξεις οἷς ἂν λέγω πρὸς σέ, ὡς ἐξ ἅπαντος πιστεύειν αὐτοῖς, ἀλλʼ ἔνθα ἄν σοι μὴ ὀρθῶς τι λέγεσθαι δοκῇ, ἀντιλέγειν εὐθὺς καὶ διευθύνειν τὸν λόγον. δυοῖν γὰρ θατέρου πάντως οὐκ ἂν ἁμάρτοιμεν, ἢ σὲ βεβαίως πεισθῆναι ἐκχέαντα ὁπόσα οἴει ἀντιλεκτέα εἶναι ἢ ἐμὲ ἀναδιδαχθῆναι ὡς οὐκ ὀρθῶς γιγνώσκω περὶ αὐτῶν. καὶ ἐν τούτῳ πᾶσα ἄν σοι ἡ πόλις ἡ Ἀθηναίων οὐκ ἂν φθάνοι χάριν ὁμολογοῦσα· ὅσα γὰρ ἂν ἐμὲ παιδεύσῃς καὶ μεταπείσῃς πρὸς τὸ βέλτιον, ἐκείνην τὰ μέγιστα ἔσῃ ὠφεληκώς. οὐδὲν γὰρ ἂν ἀποκρυψαίμην αὐτήν, ἀλλʼ εὐθὺς εἰς τὸ μέσον καταθήσω φέρων καὶ καταστὰς ἐν τῇ πνυκὶ ἐρῶ πρὸς ἅπαντας, ἄνδρες Ἀθηναῖοι, ἐγὼ μὲν ὑμῖν ἔγραψα τοὺς νόμους οἵους ᾤμηνὥμην Cobet: ἂν ὤμην MSS. ὠφελιμωτάτους ἔσεσθαι τῇ πόλει, ὁ δὲ ξένος οὑτοσί — δείξας σέ, ὦ Ἀνάχαρσι — Σκύθης μέν ἐστι, σοφὸς δὲ ὢν μετεπαίδευσέ με καὶ ἄλλα βελτίω μαθήματα καὶ ἐπιτηδεύματα ἐδιδάξατο· ὥστε εὐεργέτης ὑμῶν ὁ ἀνὴρ ἀναγεγράφθω καὶ χαλκοῦν αὐτὸν ἀναστήσατε παρὰ τοὺς ἐπωνύμους ἢἤ O. Müller: not in MSS. ἐν πόλει παρὰ τὴν Ἀθηνᾶν. καὶ εὖ ἴσθι ὡς οὐκ αἰσχυνεῖταιαἰσχυνεῖται Fritzsche: αἰσχύνηται MSS. ἡ Ἀθηναίων πόλις παρὰ βαρβάρου καὶ ξένου τὰ συμφέροντα ἐκμανθάνοντες.

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τοῦτʼ ἐκεῖνο ἦν ἄρα, ὃ ἐγὼ περὶ ὑμῶν ἤκουον τῶν Ἀθηναίων, ὡς εἴητε εἴρωνες ἐν τοῖς λόγοις. ἐπεὶ πόθεν ἂν ἐγὼ νομὰς καὶ πλάνης ἄνθρωπος, ἐφʼ ἁμάξης βεβιωκώς, ἄλλοτε ἄλλην γῆν ἀμείβων, πόλιν δὲ οὔτε οἰκήσας πώποτε οὔτε ἄλλοτε ἢ νῦν ἑωρακώς, περὶ πολιτείας διεξίοιμι καὶ διδάσκοιμι αὐτόχθονας ἄνδρας πόλιν ταύτην ἀρχαιοτάτην τοσούτοις ἤδη χρόνοις ἐν εὐνομίᾳ κατῳκηκότας, καὶ μάλιστα σέ,σέ vulg.: not in MSS. ὦ Σόλων, ᾧ τοῦτο ἐξ ἀρχῆς καὶ μάθημα, ὡς φασίν, ἐγένετο, ἐπίστασθαι ὅπως ἂν ἄριστα πόλις οἰκοῖτο καὶ οἷστισιν νόμοις χρωμένη εὐδαιμονήσειε; πλὴν ἀλλὰ καὶ τοῦτο ὡς νομοθέτῃ πειστέον σοι, καὶ ἀντερῶ ἤν τί μοι δοκῇ μὴ ὀρθῶς λέγεσθαι, ὡς βεβαιότερον μάθοιμι.

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καὶ ἰδοὺ γὰρ ἤδη ἐκφυγόντες τὸν ἥλιον ἐν τῷ συνηρεφεῖ ἐσμεν, καὶ καθέδρα μάλα ἡδεῖα καὶ εὔκαιρος ἐπὶ ψυχροῦ τοῦ λίθου. λέγε οὖν τὸν λόγον ἐξ ἀρχῆς καθʼ ὅ τι τοὺς νέους παραλαβόντες ἐκ παίδων εὐθὺς διαπονεῖτε, καὶ ὅπως ὑμῖν ἄριστοι ἄνδρες ἀποβαίνουσιν ἐκ τοῦ πηλοῦ καὶ τῶν ἀσκημάτων τούτων, καὶ τί ἡ κόνις καὶ τὰ κυβιστήματα συντελεῖ πρὸς ἀρετὴν αὐτοῖς. τοῦτο γὰρ δὴ μάλιστα ἐξ ἀρχῆς εὐθὺς ἐπόθουν ἀκοῦσαι· τὰ δʼ ἄλλα εἰς ὕστερον διδάξῃ με κατὰ καιρὸν ἕκαστον ἐν τῷ μέρει. ἐκείνου μέντοι, ὦ Σόλων, μέμνησό μοι παρὰ τὴν ῥῆσιν, ὅτι πρὸς ἄνδρα βάρβαρον ἐρεῖς. λέγω δὲ ὡς μὴ περιπλέκῃς μηδὲ ἀπομηκύνῃς τοὺς λόγους· δέδια γὰρ μὴ ἐπιλανθάνωμαι τῶν πρώτων, εἰ τὰ μετὰ ταῦτα πολλὰἐπιρρέοι Lehmann:  ἐπιρρέῃ MSS. ἐπιρρέοι.

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σὺ τοῦτο, ὦ Ἀνάχαρσι, ταμιεύσῃ ἄμεινον, ἔνθα ἄν σοι δοκῇ μὴ πάνυ σαφὴς ὁ λόγος εἶναι ἢ πόρρω ποι ἀποπλανᾶσθαι εἰκῆ ῥέων· ἐρήσῃ γὰρ μεταξὺ ὅ τι ἂν ἐθέλῃς καὶ διακόψεις αὐτοῦ τὸ μῆκος. ἢν μέντοι μὴ ἐξαγώνια μηδὲ πόρρω τοῦ σκοποῦ τὰ λεγόμενα ᾖ, κωλύσει οὐδέν, οἶμαι, εἰ καὶ μακρὰ λέγοιτο, ἐπεὶ καὶ τῇ βουλῇ τῇ ἐξ Ἀρείου πάγου, ἥπερ τὰς φονικὰς ἡμῖν δίκας δικάζει, πάτριον οὕτω ποιεῖν. ὁπόταν γὰρ ἀνελθοῦσα εἰς τὸν πάγον συγκαθέζηται φόνου ἢ τραύματος ἐκ προνοίας ἢ πυρκαϊᾶς δικάσοντες, ἀποδίδοται λόγος ἑκατέρῳ τῶν κρινομένων καὶ λέγουσιν ἐν τῷ μέρει ὁ μὲν διώκων ὁ δὲ φεύγων, ἢ αὐτοὶ ἢ ῥήτορας ἀναβιβάζονται τοὺς ἐροῦντας ὑπὲρ αὐτῶν. οἱ δὲ ἔστʼ ἂν μὲν περὶ τοῦ πράγματος λέγωσιν, ἀνέχεται ἡ βουλὴ καθʼ ἡσυχίαν ἀκούουσα· ἢν δέ τις ἢ φροίμιον εἴπῃ πρὸ τοῦ λόγου, ὡς εὐνουστέρους ἀπεργάσαιτο αὐτούς, ἢ οἶκτον ἢ δείνωσιν ἔξωθεν ἐπάγῃἐπάγη Fritzsche: ἐπάγοι MSS. τῷ πράγματι — οἷα πολλὰ ῥητόρων παῖδες ἐπὶ τοὺς δικαστὰς μηχανῶνται — παρελθὼν ὁ κῆρυξ κατεσιώπησεν εὐθύς, οὐκ ἐῶν ληρεῖν πρὸς τὴν βουλὴν καὶ περιπέττειν τὸ πρᾶγμα ἐν τοῖς λόγοις, ὡς γυμνὰ τὰ γεγενημένα οἱ Ἀρεοπαγῖται βλέποιεν.

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ὥστε καὶ σέ, ὦ Ἀνάχαρσι, Ἀρεοπαγίτην ἐν τῷ παρόντι ποιοῦμαι ἔγωγε, καὶ κατὰ τὸν τῆς βουλῆς μου νόμον ἄκουε, καὶ σιωπᾶν κέλευε, ἢν αἴσθῃ καταρρητορευόμενος· ἄχρι δ' ἂν οἰκεῖα τῷ πράγματι λέγηται, ἐξέστω ἀπομηκύνειν. οὐδὲ γὰρ ὑφʼ ἡλίῳ ἔτι ποιησόμεθα τὴν συνουσίαν, ὡς ἄχθεσθαι εἰ ἀποτείνοιτο ἡ ῥῆσις, ἀλλὰ ἥ τε σκιὰ πυκνὴ καὶ ἡμεῖς σχολὴν ἄγομεν.

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εὐγνώμονά σου ταῦτα, ὦ Σόλων, καὶ ἔγωγε ἤδη χάριν οὐ μικρὰν οἶδά σοι καὶ ἐπὶ τούτοις, ὅτι πάρεργον τοῦ λόγου καὶ τὰ ἐν Ἀρείῳ πάγῳ γιγνόμενα ἐδιδάξω με, θαυμάσια ὡς ἀληθῶς καὶ ἀγαθῶν βουλευτῶν ἔργα πρὸς ἀλήθειαν οἰσόντων τὴν ψῆφον. ἐπὶ τούτοις οὖν ἤδη λέγε, καὶ ὁ Ἀρεοπαγίτης ἐγὼ — τοῦτο γὰρ ἔθου με — κατὰ σχῆμα τῆς βουλῆς ἀκούσομαί σου.

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οὐκοῦν διὰ βραχέων προακοῦσαι χρή σε ἃ περὶ πόλεως καὶ πολιτῶν ἡμῖν δοκεῖ. πόλιν γὰρ ἡμεῖς οὐ τὰ οἰκοδομήματα ἡγούμεθα εἶναι, οἷον τείχη καὶ ἱερὰ καὶ νεωσοίκους, ἀλλὰ ταῦτα μὲν ὥσπερ σῶμά τι ἑδραῖον καὶ ἀκίνητον ὑπάρχειν εἰς ὑποδοχὴν καὶ ἀσφάλειαν τῶν πολιτευομένων, τὸ δὲ πᾶν κῦρος ἐν τοῖς πολίταις τιθέμεθα· τούτους γὰρ εἶναι τοὺς ἀναπληροῦντας καὶ διατάττοντας καὶ ἐπιτελοῦντας ἕκαστα καὶ φυλάττοντας, οἷόν τι ἐν ἡμῖν ἑκάστῳ ἐστὶν ἡ ψυχή. τοῦτο δὴ τοίνυν κατανοήσαντες ἐπιμελούμεθα μέν, ὡς ὁρᾷς, καὶ τοῦ σώματος τῆς πόλεως, κατακοσμοῦντες αὐτὸ ὡς κάλλιστον ἡμῖν εἴη, ἔνδοθέν τε οἰκοδομήμασιν κατεσκευασμένον καὶ ταῖς ἔκτοσθεν ταύταις περιβολαῖς εἰς τὸ ἀσφαλέστατον πεφραγμένον. μάλιστα δὲ καὶ ἐξ ἅπαντος τοῦτο προνοοῦμεν, ὅπως οἱ πολῖται ἀγαθοὶ μὲν τὰς ψυχάς, ἰσχυροὶ δὲ τὰ σώματα γίγνοιντο· τοὺς γὰρ τοιούτους σφίσι τε αὐτοῖς καλῶς χρήσεσθαι ἐν εἰρήνῃ συμπολιτευομένους καὶ ἐκ πολέμου σώσειν τὴν πόλιν καὶ ἐλευθέραν καὶ εὐδαίμονα διαφυλάξειν.

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τὴν μὲν δὴ πρώτην ἀνατροφὴν αὐτῶν μητράσι καὶ τίτθαις καὶ παιδαγωγοῖς ἐπιτρέπομεν ὑπὸ παιδείαις ἐλευθερίοις ἄγειν τε καὶ τρέφειν αὐτούς, ἐπειδὰν δὲ συνετοὶ ἤδη γίγνωνται τῶν καλῶς ἐχόντων, καὶ αἰδὼς καὶ ἐρύθημα καὶ φόβος καὶ ἐπιθυμία τῶν ἀρίστων ἀναφύηται αὐτοῖς, καὶ αὐτὰ ἤδη τὰ σώματα ἀξιόχρεα δοκῇ πρὸς τοὺς πόνους παγιώτερα γιγνόμενα καὶ πρὸς τὸ ἰσχυρότερον συνιστάμενα, τηνικαῦτα ἤδη παραλαβόντες αὐτοὺς διδάσκομεν, ἄλλα μὲν τῆς ψυχῆς μαθήματα καὶ γυμνάσια προτιθέντες, ἄλλως δὲ πρὸς τοὺς πόνους καὶ τὰ σώματα ἐθίζοντες. οὐ γὰρ ἱκανὸν ἡμῖν ἔδοξε τὸ μόνον φῦναι ὡς ἔφυ ἕκαστος ἤτοι κατὰ τὸ σῶμα ἢ κατὰ τὴν ψυχήν, ἀλλὰ καὶ παιδεύσεως καὶ μαθημάτων ἐπʼ αὐτοὺς δεόμεθα, ὑφʼ ὧν τά τε εὐφυῶς διακείμενα βελτίω παρὰ πολὺ γίγνοιτο ἂν καὶ τὰ φαύλως ἔχοντα μετακοσμοῖτο πρὸς τὸ βέλτιον. καὶ τὸ παράδειγμα ἡμῖν παρὰ τῶν γεωργῶν, οἳ τὰ φυτὰ μέχρι μὲν πρόσγεια καὶ νήπιά ἐστι, σκέπουσιν καὶ περιφράττουσιν ὡς μὴ βλάπτοιντο ὑπὸ τῶν πνευμάτων, ἐπειδὰν δὲ ἤδη παχύνηται τὸ ἔρνος, τηνικαῦτα περιτέμνουσίν τε τὰ περιττὰ καὶ παραδιδόντες αὐτὰ τοῖς ἀνέμοις δονεῖν καὶ διασαλεύειν καρπιμώτερα ἐξεργάζονται.
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τὴν μὲν τοίνυν ψυχὴν μουσικῇ τὸ πρῶτον καὶ ἀριθμητικῇ ἀναρριπίζομεν, καὶ γράμματα γράψασθαι καὶ τορῶς αὐτὰ ἐπιλέξασθαι διδάσκομεν· προϊοῦσιν δὲ ἤδη σοφῶν ἀνδρῶν γνώμας καὶ ἔργα παλαιὰ καὶ λόγους ὠφελίμους ἐν μέτροις κατακοσμήσαντες, ὡς μᾶλλον μνημονεύοιεν, ῥαψῳδοῦμεν αὐτοῖς. οἱ δὲ καὶ ἀκούοντες ἀριστείας τινὰς καὶ πράξεις ἀοιδίμους ὀρέγονται κατὰ μικρὸν καὶ πρὸς μίμησιν ἐπεγείρονται, ὡς καὶ αὐτοὶ ᾄδοιντο καὶ θαυμάζοιντο ὑπὸ τῶν ὕστερον. οἷα πολλὰ Ἡσίοδός τε ἡμῖν καὶ Ὅμηρος ἐποίησαν.

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ἐπειδὰν δὲ πλησιάζωσι πρὸς τὴν πολιτείαν καὶ δέῃ αὐτοὺς ἤδη μεταχειρίζεσθαι τὰ κοινά — καίτοι ἔξω τοῦ ἀγῶνος ἴσως ταῦτα· οὐ γὰρ ὅπως τὰς ψυχὰς αὐτῶν ἀσκοῦμεν ἐξ ἀρχῆς προὔκειτο εἰπεῖν, ἀλλὰ διʼ ὅ τι τοῖς τοιούτοις πόνοις καταγυμνάζειν αὐτοὺς ἀξιοῦμεν. ὥστε αὐτὸς ἐμαυτῷ σιωπᾶν προστάττω, οὐ περιμείνας τὸν κήρυκα οὐδὲ τὸν Ἀρεοπαγίτην σέ, ὃς ὑπʼ αἰδοῦς, οἶμαι, ἀνέχῃ ληροῦντα ἤδη τοσαῦτα ἔξω τοῦ πράγματος.

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εἰπέ μοι, ὦ Σόλων, πρὸς δὲ δὴ τοὺς τὰ ἀναγκαιότατα μὴ λέγοντας ἐν Ἀρείῳ πάγῳ, ἀλλὰ ἀποσιωπῶντας, οὐδὲν τῇ βουλῇ πρόστιμον ἐπινενόηται;

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τί τοῦτο ἤρου με; οὐδέπω γὰρ δῆλον.

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ὅτι τὰ κάλλιστα καὶ ἐμοὶ ἀκοῦσαι ἥδιστα παρείς, τὰ περὶ τῆς ψυχῆς, τὰ ἧττον ἀναγκαῖα λέγειν διανοῇ, γυμνάσια καὶ διαπονήσεις τῶν σωμάτων.

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μέμνημαι γάρ, ὦ γενναῖε, τῶν ἀπʼ ἀρχῆς προρρήσεων καὶ ἀποπλανᾶν οὐ βούλομαι τὸν λόγον, μή σου ἐπιταράξῃ τὴν μνήμην ἐπιρρέων. πλὴν ἀλλὰ καὶ ταῦτα ἐρῶ διὰ βραχέων, ὡς οἷόν τε· τὸ γὰρ ἀκριβὲς τῆς περὶ αὐτῶν διασκέψεως ἑτέρου ἂν εἴη λόγου.
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ῥυθμίζομεν οὖν τὰς γνώμας αὐτῶν νόμους τε τοὺς κοινοὺς ἐκδιδάσκοντες, οἳ δημοσίᾳ πᾶσι πρόκεινται ἀναγιγνώσκειν μεγάλοις γράμμασιν ἀναγεγραμμένοι, κελεύοντες ἅ τε χρὴ ποιεῖν καὶ ὧν ἀπέχεσθαι, καὶ ἀγαθῶν ἀνδρῶν συνουσίαις, παρʼ ὧν λέγειν τὰ δέοντα ἐκμανθάνουσι καὶ πράττειν τὰ δίκαια καὶ ἐκ τοῦ ἴσου ἀλλήλοις συμπολιτεύεσθαι καὶ μὴ ἐφίεσθαι τῶν αἰσχρῶν καὶ ὀρέγεσθαι τῶν καλῶν, βίαιον δὲ μηδὲν ποιεῖν. οἱ δὲ ἄνδρες οὗτοι σοφισταὶ καὶ φιλόσοφοι πρὸς ἡμῶν ὀνομάζονται. καὶ μέντοι καὶ εἰς τὸ θέατρον συνάγοντες αὐτοὺς δημοσίᾳ παιδεύομεν ὑπὸ κωμῳδίαις καὶ τραγῳδίαις ἀρετάς τε ἀνδρῶν παλαιῶν καὶ κακίας θεωμένους, ὡς τῶν μὲν ἀποτρέποιντο, ἐπʼ ἐκεῖνα δὲ σπεύδοιεν. τοῖς δέ γε κωμῳδοῖς καὶ λοιδορεῖσθαι καὶ ἀποσκώπτειν ἐφίεμεν εἰς τοὺς πολίτας οὓς ἂν αἰσχρὰ καὶ ἀνάξια τῆς πόλεως ἐπιτηδεύοντας αἴσθωνται, αὐτῶν τε ἐκείνων χάριν, ἀμείνους γὰρ οὕτω γίγνονται ὀνειδιζόμενοι, καὶ τῶν πολλῶν, ὡς φεύγοιεν τὸν ἐπὶ τοῖς ὁμοίοις ἔλεγχον.

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εἶδον, ὦ Σόλων, οὓς φὴς τοὺς τραγῳδοὺς καὶ κωμῳδούς, εἴ γε ἐκεῖνοί εἰσιν, ὑποδήματα μὲν βαρέα καὶ ὑψηλὰ ὑποδεδεμένοι, χρυσαῖς δὲ ταινίαις τὴν ἐσθῆτα πεποικιλμένοι, κράνη δὲ ἐπικείμενοι παγγέλοια κεχηνότα παμμέγεθες· αὐτοὶ δὲ ἔνδοθεν μεγάλα τε ἐκεκράγεσαν καὶ διέβαινον οὐκ οἶδʼ ὅπως ἀσφαλῶς ἐν τοῖς ὑποδήμασιν. Διονύσῳ δὲ οἶμαι τότε ἡ πόλις ἑώρταζεν. οἱ δὲ κωμῳδοὶ βραχύτεροι μὲν ἐκείνων καὶ πεζοὶ καὶ ἀνθρωπινώτεροι καὶ ἧττον ἐβόων, κράνη δὲ πολὺ γελοιότερα. καὶ τὸ θέατρον γοῦν ἅπαν ἐγέλα ἐπʼ αὐτοῖς· ἐκείνων δὲ τῶν ὑψηλῶν σκυθρωποὶ ἅπαντες ἤκουον, οἰκτείροντες, οἶμαι, αὐτοὺς πέδας τηλικαύτας ἐπισυρομένους.

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οὐκ ἐκείνους, ὦγαθέ, ᾤκτειρον, ἀλλὰ ποιητὴς ἴσως ἀρχαίαν τινὰ συμφορὰν ἐπεδείκνυτο τοῖς θεαταῖς καὶ ῥήσεις οἰκτρὰς ἐτραγῴδει πρὸς τὸ θέατρον ὑφʼ ὧν εἰς δάκρυα κατεσπῶντο οἱ ἀκούοντες. εἰκὸς δέ σε καὶ αὐλοῦντας ἑωρακέναι τινὰς τότε καὶ ἄλλους συνᾴδοντας ἐν κύκλῳ συνεστῶτας. οὐδʼ αὐτά, ὦ Ἀνάχαρσι, ἀχρεῖα ᾄσματα καὶ αὐλήματα.

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τούτοις δʼ οὖν ἅπασι καὶ τοῖς τοιούτοις παραθηγόμενοι τὰς ψυχὰς ἀμείνους ἡμῖν γίγνονται.

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τὰ δὲ δὴ σώματα, ὅπερ μάλιστα ἐπόθεις ἀκοῦσαι, ὧδε καταγυμνάζομεν. ἀποδύσαντες αὐτά, ὡς ἔφην, οὐκέτι ἁπαλὰ καὶ τέλεον ἀσυμπαγῆ ὄντα, πρῶτον μὲν ἐθίζειν ἀξιοῦμεν πρὸς τὸν ἀέρα, συνοικειοῦντες αὐτὰ ταῖς ὥραις ἑκάσταις, ὡς μήτε θάλπος δυσχεραίνειν μήτε πρὸς κρύος ἀπαγορεύειν, ἔπειτα δὲ χρίομεν ἐλαίῳ καὶ καταμαλάττομεν, ὡς εὐτονώτερα γίγνοιτο· ἄτοπον γάρ, εἰ τὰ μὲν σκύτη νομίζομεν ὑπὸ τῷ ἐλαίῳ μαλαττόμενα δυσραγέστερα καὶ πολλῷ διαρκέστερα γίγνεσθαι νεκρά γε ἤδη ὄντα, τὸ δʼ ἔτι ζωῆς μετέχον σῶμα μὴ ἂν ἄμεινον ἡγοίμεθα ὑπὸ τοῦ ἐλαίου διατεθήσεσθαι.

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τούτοις δʼ οὖν ἅπασι καὶ τοῖς τοιούτοις παραθηγόμενοι τὰς ψυχὰς ἀμείνους ἡμῖν γίγνονται.

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τὰ δὲ δὴ σώματα, ὅπερ μάλιστα ἐπόθεις ἀκοῦσαι, ὧδε καταγυμνάζομεν. ἀποδύσαντες αὐτά, ὡς ἔφην, οὐκέτι ἁπαλὰ καὶ τέλεον ἀσυμπαγῆ ὄντα, πρῶτον μὲν ἐθίζειν ἀξιοῦμεν πρὸς τὸν ἀέρα, συνοικειοῦντες αὐτὰ ταῖς ὥραις ἑκάσταις, ὡς μήτε θάλπος δυσχεραίνειν μήτε πρὸς κρύος ἀπαγορεύειν, ἔπειτα δὲ χρίομεν ἐλαίῳ καὶ καταμαλάττομεν, ὡς εὐτονώτερα γίγνοιτο· ἄτοπον γάρ, εἰ τὰ μὲν σκύτη νομίζομεν ὑπὸ τῷ ἐλαίῳ μαλαττόμενα δυσραγέστερα καὶ πολλῷ διαρκέστερα γίγνεσθαι νεκρά γε ἤδη ὄντα, τὸ δʼ ἔτι ζωῆς μετέχον σῶμα μὴ ἂν ἄμεινον ἡγοίμεθα ὑπὸ τοῦ ἐλαίου διατεθήσεσθαι.

τοὐντεῦθεν ποικίλα τὰ γυμνάσια ἐπινοήσαντες καὶ διδασκάλους ἑκάστων ἐπιστήσαντες τὸν μέν τινα πυκτεύειν, τὸν δὲ παγκρατιάζειν διδάσκομεν, ὡς τούς τε πόνους καρτερεῖν ἐθίζοιντο καὶ ὁμόσε χωρεῖν ταῖς πληγαῖς μηδὲ ἀποτρέποιντο δέει τῶν τραυμάτων. τοῦτο δὲ ἡμῖν δύο τὰ ὠφελιμώτατα ἐξεργάζεται ἐν αὐτοῖς, θυμοειδεῖς τε παρασκευάζον εἰς τοὺς κινδύνους καὶ τῶν σωμάτων ἀφειδεῖν καὶ προσέτι ἐρρῶσθαι καὶ καρτεροὺς εἶναι.

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ὅσοι δὲ αὐτῶν κάτω συννενευκότες παλαίουσιν, καταπίπτειν τε ἀσφαλῶς μανθάνουσι καὶ ἀνίστασθαι εὐμαρῶς καὶ ὠθισμοὺς καὶ περιπλοκὰς καὶ λυγισμοὺς καὶ ἄγχεσθαι δύνασθαι καὶ εἰς ὕψος ἀναβαστάσαι τὸν ἀντίπαλον, οὐκ ἀχρεῖα οὐδὲ οὗτοι ἐκμελετῶντες, ἀλλὰ ἓν μὲν τὸ πρῶτον καὶ μέγιστον ἀναμφιβόλως κτώμενοι· δυσπαθέστερα γὰρ καὶ καρτερώτερα τὰ σώματα γίγνονται αὐτοῖς διαπονούμενα. ἕτερον δὲ οὐδὲ αὐτὸ μικρόν ἔμπειροι γὰρ δὴ ἐκ τούτου καθίστανται, εἴ ποτε ἀφίκοιντο εἰς χρείαν τῶν μαθημάτων τούτων ἐν ὅπλοις· δῆλον γὰρ ὅτι καὶ πολεμίῳ ἀνδρὶ ὁ τοιοῦτος συμπλακεὶς καταρρίψει τε θᾶττον ὑποσκελίσας καὶ καταπεσὼν εἴσεται ὡς ῥᾷστα ἐξανίστασθαι. πάντα γὰρ ταῦτα, ὦ Ἀνάχαρσι, ἐπʼ ἐκεῖνον τὸν ἀγῶνα ποριζόμεθα τὸν ἐν τοῖς ὅπλοις καὶ ἡγούμεθα πολὺ ἀμείνοσι χρήσασθαι τοῖς οὕτως ἀσκηθεῖσιν, ἐπειδὰν πρότερον αὐτῶν γυμνὰ τὰ σώματα καταμαλάξαντες καὶ διαπονήσαντες ἐρρωμενέστερα καὶ ἀλκιμώτερα ἐξεργασώμεθα καὶ κοῦφα καὶ εὔτονα καὶ τὰ αὐτὰ βαρέα τοῖς ἀνταγωνισταῖς .
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ἐννοεῖς γάρ, οἶμαι, τὸ μετὰ τοῦτο, οἵους εἰκὸς σὺν ὅπλοις ἔσεσθαι τοὺς καὶ γυμνοὺς ἂν φόβον τοῖς δυσμενέσιν ἐμποιήσαντας, οὐ πολυσαρκίαν ἀργὸν καὶ λευκὴν ἢ ἀσαρκίαν μετὰ ὠχρότητος ἐπιδεικνυμένους οἷα γυναικῶν σώματα ὑπὸ σκιᾷ μεμαρασμένα, τρέμοντα ἱδρῶτί τε πολλῷ εὐθὺς ῥεόμενα καὶ ἀσθμαίνοντα ὑπὸ τῷ κράνει, καὶ μάλιστα ἢν καὶ ὁ ἥλιος ὥσπερ νῦν τὸ μεσημβρινὸν ἐπιφλέγῃ. οἷς τί ἄν τις χρήσαιτο διψῶσι καὶ τὸν κονιορτὸν οὐκ ἀνεχομένοις καὶ εἰ αἷμα ἴδοιεν, εὐθὺς ταραττομένοις καὶ προαποθνήσκουσι πρὶν ἐντὸς βέλους γενέσθαι καὶ εἰς χεῖρας ἐλθεῖν τοῖς πολεμίοις;

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οὗτοι δὲ ἡμῖν ὑπέρυθροι εἰς τὸ μελάντερον ὑπὸ τοῦ ἡλίου κεχρωσμένοι καὶ ἀρρενωποί, πολὺ τὸ ἔμψυχον καὶ θερμὸν καὶ ἀνδρῶδες ἐπιφαίνοντες, τοσαύτης εὐεξίας ἀπολάμποντες, οὔτε ῥικνοὶ καὶ κατεσκληκότες οὔτε περιπληθεῖς εἰς βάρος, ἀλλὰ εἰς τὸ σύμμετρον περιγεγραμμένοι, τὸ μὲν ἀχρεῖον τῶν σαρκῶν καὶ περιττὸν τοῖς ἱδρῶσιν ἐξαναλωκότες, ὃ δὲ ἰσχὺν καὶ τόνον παρεῖχεν ἀμιγὲς τοῦ φαύλου περιλελειμμένον ἐρρωμένως φυλάττοντες, ὅπερ γὰρ δὴ οἱ λικμῶντες τὸν πυρόν, τοῦτο ἡμῖν καὶ τὰ γυμνάσια ἐργάζεται ἐν τοῖς σώμασι, τὴν μὲν ἄχνην καὶ τοὺς ἀθέρας ἀποφυσῶντα, καθαρὸν δὲ τὸν καρπὸν διευκρινοῦντα καὶ προσωρεύοντα.
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καὶ διὰ τοῦτο ὑγιαίνειν τε ἀνάγκη καὶ ἐπὶ μήκιστον διαρκεῖν ἐν τοῖς καμάτοις· ὀψέ τε ἂν ἰδίειν ὁ τοιοῦτος ἄρξαιτο καὶ ὀλιγάκις ἂν ἀσθενῶν φανείη. ὥσπερ ἂν εἰ πῦρ τις φέρων ἅμα ἐμβάλοι εἰς πυρὸν αὐτὸν καὶ εἰς τὴν καλάμην αὐτοῦ καὶ εἰς τὴν ἄχνην — αὖθις γὰρ ἐπὶ τὸν λικμῶντα ἐπάνειμι — θᾶττον ἄν, οἶμαι, παρὰ πολὺ ἡ καλάμη ἀναφλεγείη, ὁ δὲ πυρὸς κατʼ ὀλίγον οὔτε φλογὸς μεγάλης ἀνισταμένης οὔτε ὑπὸ μιᾷ τῇ ὁρμῇ, ἀλλὰ κατὰ μικρὸν ὑποτυφόμενος χρόνῳ ὕστερον καὶ αὐτὸς ἂν κατακαυθείη.

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οὐ τοίνυν οὐδὲ νόσος οὐδὲ κάματος εἰς τοιοῦτο σῶμα ἐμπεσόντα ῥᾳδίως ἐλέγξειεν ἂν οὐδʼ ἐπικρατήσειεν εὐμαρῶς· ἔνδοθέν τε γὰρ εὖ παρεσκεύασται αὐτῷ καὶ τὰ ἔξω μάλα καρτερῶς πέφρακται πρὸς αὐτά, ὡς μὴ παριέναι εἰς τὸ εἴσω, μηδὲ παραδέχεσθαι μήτε ἥλιον αὐτὸν μήτε κρύος ἐπὶ λύμῃ τοῦ σώματος. πρός τε τὸ ἐνδιδὸν ἐν τοῖς πόνοις πολὺ τὸ θερμὸν τὸ ἔνδοθεν ἐπιρρέον, ἅτε ἐκ πολλοῦ προπαρεσκευασμένον καὶ εἰς τὴν ἀναγκαίαν χρείαν ἀποκείμενον, ἀναπληροῖ εὐθὺς ἐπάρδον τῇ ἀκμῇ καὶ ἀκαμάτους ἐπὶ πλεῖστον παρέχεται· τὸ γὰρ προπονῆσαι πολλὰ καὶ προκαμεῖν οὐκ ἀνάλωσιν τῆς ἰσχύος, ἀλλʼ ἐπίδοσιν ἐργάζεται, καὶ ἀναρριπιζομένη πλείων γίγνεται.
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καὶ μὴν καὶ δρομικοὺς εἶναι ἀσκοῦμεν αὐτοὺς εἰς μῆκός τε διαρκεῖν ἐθίζοντες καὶ εἰς τὸ ἐν βραχεῖ ὠκύτατον ἐπικουφίζοντες· καὶ ὁ δρόμος οὐ πρὸς τὸ στερρὸν καὶ ἀντίτυπον, ἀλλὰ ἐν ψάμμῳ βαθείᾳ, ἔνθα οὔτε βεβαίως ἀπερεῖσαι τὴν βάσιν οὔτε ἐπιστηρίξαι ῥᾴδιον ὑποσυρομένου πρὸς τὸ ὑπεῖκον τοῦ ποδός. ἀλλὰ καὶ ὑπεράλλεσθαι τάφρον, εἰ δέοι, ἢ εἴ τι ἄλλο ἐμπόδιον, καὶ πρὸς τοῦτο ἀσκοῦνται ἡμῖν, ἔτι καὶ μολυβδίδας χειροπληθεῖς ἐν ταῖν χεροῖν ἔχοντες. εἶτα περὶ ἀκοντίου βολῆς εἰς μῆκος ἁμιλλῶνται. εἶδες δὲ καὶ ἄλλο τι ἐν τῷ γυμνασίῳ χαλκοῦν περιφερές, ἀσπίδι μικρᾷ ἐοικὸς ὄχανον οὐκ ἐχούσῃ οὐδὲ τελαμῶνας, καὶ ἐπειράθης γε αὐτοῦ κειμένου ἐν τῷ μέσῳ καὶ ἐδόκει σοι βαρὺ καὶ δύσληπτον ὑπὸ λειότητος. ἐκεῖνο τοίνυν ἄνω τε ἀναρριποῦσιν εἰς τὸν ἀέρα καὶ εἰς τὸ πόρρω, φιλοτιμούμενοι ὅστις ἐπὶ μήκιστον ἐξέλθοι καὶ τοὺς ἄλλους ὑπερβάλοιτο· καὶ ὁ πόνος οὗτος ὤμους τε αὐτῶν κρατύνει καὶ τόνον τοῖς ἄκροις ἐντίθησιν.
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ὁ πηλὸς δὲ καὶ ἡ κόνις, ἅπερ σοι γελοιότερα ἐξ ἀρχῆς ἔδοξεν, ἄκουσον, ὦ θαυμάσιε, ὅτου ἕνεκα ὑποβέβληται. πρῶτον μέν, ὡς μὴ ἐπὶ τὸ κραταιὸν ἡ πτῶσις αὐτοῖς γίγνοιτο, ἀλλʼ ἐπὶ τὸ μαλακὸν ἀσφαλῶς πίπτοιεν ἔπειτα καὶ τὸν ὄλισθον ἀνάγκη πλείω γίγνεσθαι, ἱδρούντων ἐν τῷ πηλῷ, ὃ σὺ ταῖς ἐγχέλεσιν εἴκαζες, οὐκ ἀχρεῖον οὐδὲ γελοῖον ὄν, ἀλλὰ καὶ τοῦτο εἰς ἰσχὺν καὶ τόνον οὐκ ὀλίγα συντελεῖ, ὁπόταν οὕτως ἐχόντων ἀλλήλων ἀναγκάζωνται ἐγκρατῶς ἀντιλαμβάνεσθαι καὶ συνέχειν διολισθάνοντας· αἴρεσθαί τε ἐν πηλῷ ἱδρωκότα μετʼ ἐλαίου, ἐκπεσεῖν καὶ διαρρυῆναι τῶν χειρῶν σπουδάζοντα, μὴ μικρὸν εἶναι νόμιζε. καὶ ταῦτα πάντα, ὥσπερ ἔφην ἔμπροσθεν, εἰς τοὺς πολέμους καὶ χρήσιμα, εἰ δέοι φίλον τρωθέντα ῥᾳδίως ἀράμενον ὑπεξενεγκεῖν ἢ καὶ πολέμιον συναρπάσαντα ἥκειν μετέωρον κομίζοντα. καὶ διὰ τοῦτο εἰς ὑπερβολὴν ἀσκοῦμεν, τὰ χαλεπώτερα προτιθέντες ὡς τὰ μικρότερα μακρῷ εὐκολώτερον φέροιεν.

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ὅσοι δὲ αὐτῶν κάτω συννενευκότες παλαίουσιν, καταπίπτειν τε ἀσφαλῶς μανθάνουσι καὶ ἀνίστασθαι εὐμαρῶς καὶ ὠθισμοὺς καὶ περιπλοκὰς καὶ λυγισμοὺς καὶ ἄγχεσθαι δύνασθαι καὶ εἰς ὕψος ἀναβαστάσαι τὸν ἀντίπαλον, οὐκ ἀχρεῖα οὐδὲ οὗτοι ἐκμελετῶντες, ἀλλὰ ἓν μὲν τὸ πρῶτον καὶ μέγιστον ἀναμφιβόλως κτώμενοι· δυσπαθέστερα γὰρ καὶ καρτερώτερα τὰ σώματα γίγνονται αὐτοῖς διαπονούμενα. ἕτερον δὲ οὐδὲ αὐτὸ μικρόν· ἔμπειροι γὰρ δὴ ἐκ τούτου καθίστανται, εἴ ποτε ἀφίκοιντο εἰς χρείαν τῶν μαθημάτων τούτων ἐν ὅπλοις· δῆλον γὰρ ὅτι καὶ πολεμίῳ ἀνδρὶ ὁ τοιοῦτος συμπλακεὶς καταρρίψει τε θᾶττον ὑποσκελίσας καὶ καταπεσὼν εἴσεται ὡς ῥᾷστα ἐξανίστασθαι. πάντα γὰρ ταῦτα, ὦ Ἀνάχαρσι, ἐπʼ ἐκεῖνον τὸν ἀγῶνα ποριζόμεθα τὸν ἐν τοῖς ὅπλοις καὶ ἡγούμεθα πολὺ ἀμείνοσι χρήσασθαι τοῖς οὕτως ἀσκηθεῖσιν, ἐπειδὰν πρότερον αὐτῶν γυμνὰ τὰ σώματα καταμαλάξαντες καὶ διαπονήσαντες ἐρρωμενέστερα καὶ ἀλκιμώτερα ἐξεργασώμεθα καὶ κοῦφα καὶ εὔτονα καὶ τὰ αὐτὰ βαρέα τοῖς ἀνταγωνισταῖς.

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ἐννοεῖς γάρ, οἶμαι, τὸ μετὰ τοῦτο, οἵους εἰκὸς σὺν ὅπλοις ἔσεσθαι τοὺς καὶ γυμνοὺς ἂν φόβον τοῖς δυσμενέσιν ἐμποιήσαντας, οὐ πολυσαρκίαν ἀργὸν καὶ λευκὴν ἢ ἀσαρκίαν μετὰ ὠχρότητος ἐπιδεικνυμένους οἷα γυναικῶν σώματα ὑπὸ σκιᾷ μεμαρασμένα, τρέμοντα ἱδρῶτί τε πολλῷ εὐθὺς ῥεόμενα καὶ ἀσθμαίνοντα ὑπὸ τῷ κράνει, καὶ μάλιστα ἢν καὶ ὁ ἥλιος ὥσπερ νῦν τὸ μεσημβρινὸν ἐπιφλέγῃ. οἷς τί ἄν τις χρήσαιτο διψῶσι καὶ τὸν κονιορτὸν οὐκ ἀνεχομένοις καὶ εἰ αἷμα ἴδοιεν, εὐθὺς ταραττομένοις καὶ προαποθνήσκουσι πρὶν ἐντὸς βέλους γενέσθαι καὶ εἰς χεῖρας ἐλθεῖν τοῖς πολεμίοις;

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οὗτοι δὲ ἡμῖν ὑπέρυθροι εἰς τὸ μελάντερον ὑπὸ τοῦ ἡλίου κεχρωσμένοι καὶ ἀρρενωποί, πολὺ τὸ ἔμψυχον καὶ θερμὸν καὶ ἀνδρῶδες ἐπιφαίνοντες, τοσαύτης εὐεξίας ἀπολάμποντες,ἀπολάμποντες ἶ. E, Reitz: ἀπολάμπτοντες ΓΕ, ἀπολαύοντεε N, vulg. οὔτε ῥικνοὶ καὶ κατεσκληκότες οὔτε περιπληθεῖς εἰς βάρος, ἀλλὰ εἰς τὸ σύμμετρον περιγεγραμμένοι, τὸ μὲν ἀχρεῖον τῶν σαρκῶν καὶ περιττὸν τοῖς ἱδρῶσιν ἐξαναλωκότες, ὃ δὲ ἰσχὺν καὶ τόνον παρεῖχεν ἀμιγὲς τοῦ φαύλου περιλελειμμένον ἐρρωμένως φυλάττοντες. ὅπερ γὰρ δὴ οἱ λικμῶντες τὸν πυρόν, τοῦτο ἡμῖν καὶ τὰ γυμνάσια ἐργάζεται ἐν τοῖς σώμασι, τὴν μὲν ἄχνην καὶ τοὺς ἀθέρας ἀποφυσῶντα, καθαρὸν δὲ τὸν καρπὸν διευκρινοῦντα καὶ προσωρεύοντα.
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καὶ διὰ τοῦτο ὑγιαίνειν τε ἀνάγκη καὶ ἐπὶ μήκιστον διαρκεῖν ἐν τοῖς καμάτοις· ὀψέ τε ἂν ἰδίειν ὁ τοιοῦτος ἄρξαιτο καὶ ὀλιγάκις ἂν ἀσθενῶν φανείη. ὥσπερ ἂν εἰ πῦρ τις φέρων ἅμα ἐμβάλοι εἰς πυρὸν αὐτὸν καὶ εἰς τὴν καλάμην αὐτοῦ καὶ εἰς τὴν ἄχνην — αὖθις γὰρ ἐπὶ τὸν λικμῶντα ἐπάνειμι — θᾶττον ἄν, οἶμαι, παρὰ πολὺ ἡ καλάμη ἀναφλεγείη, ὁ δὲ πυρὸς κατʼ ὀλίγον οὔτε φλογὸς μεγάλης ἀνισταμένης οὔτε ὑπὸ μιᾷ τῇ ὁρμῇ, ἀλλὰ κατὰ μικρὸν ὑποτυφόμενος χρόνῳ ὕστερον καὶ αὐτὸς ἂν κατακαυθείη.

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οὐ τοίνυν οὐδὲ νόσος οὐδὲ κάματος εἰς τοιοῦτο σῶμα ἐμπεσόντα ῥᾳδίως ἐλέγξειεν ἂν οὐδʼ ἐπικρατήσειεν εὐμαρῶς· ἔνδοθέν τε γὰρ εὖ παρεσκεύασται αὐτῷ καὶ τὰ ἔξω μάλα καρτερῶς πέφρακται πρὸς αὐτά, ὡς μὴ παριέναι εἰς τὸ εἴσω, μηδὲ παραδέχεσθαι μήτε ἥλιον αὐτὸν μήτε κρύος ἐπὶ λύμῃ τοῦ σώματος. πρός τε τὸ ἐνδιδὸν ἐν τοῖς πόνοις πολὺ τὸ θερμὸν τὸ ἔνδοθεν ἐπιρρέον, ἅτε ἐκ πολλοῦ προπαρεσκευασμένον καὶ εἰς τὴν ἀναγκαίαν χρείαν ἀποκείμενον, ἀναπληροῖ εὐθὺς ἐπάρδον τῇ ἀκμῇ καὶ ἀκαμάτους ἐπὶ πλεῖστον παρέχεται· τὸ γὰρ προπονῆσαι πολλὰ καὶ προκαμεῖν οὐκ ἀνάλωσιν τῆς ἰσχύος, ἀλλʼ ἐπίδοσιν ἐργάζεται, καὶ ἀναρριπιζομένη πλείων γίγνεται.
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καὶ μὴν καὶ δρομικοὺς εἶναι ἀσκοῦμεν αὐτοὺς εἰς μῆκός τε διαρκεῖν ἐθίζοντες καὶ εἰς τὸ ἐν βραχεῖ ὠκύτατον ἐπικουφίζοντες· καὶ ὁ δρόμος οὐ πρὸς τὸ στερρὸν καὶ ἀντίτυπον, ἀλλὰ ἐν ψάμμῳ βαθείᾳ, ἔνθα οὔτε βεβαίως ἀπερεῖσαι τὴν βάσιν οὔτε ἐπιστηρίξαι ῥᾴδιον ὑποσυρομένου πρὸς τὸ ὑπεῖκον τοῦ ποδός. ἀλλὰ καὶ ὑπεράλλεσθαι τάφρον, εἰ δέοι, ἢ εἴ τι ἄλλο ἐμπόδιον, καὶ πρὸς τοῦτο ἀσκοῦνται ἡμῖν, ἔτι καὶ μολυβδίδας χειροπληθεῖς ἐν ταῖν χεροῖν ἔχοντες. εἶτα περὶ ἀκοντίου βολῆς εἰς μῆκος ἁμιλλῶνται. εἶδες δὲ καὶ ἄλλο τι ἐν τῷ γυμνασίῳ χαλκοῦν περιφερές, ἀσπίδι μικρᾷ ἐοικὸς ὄχανον οὐκ ἐχούσῃ οὐδὲ τελαμῶνας, καὶ ἐπειράθης γε αὐτοῦ κειμένου ἐν τῷ μέσῳ καὶ ἐδόκει σοι βαρὺ καὶ δύσληπτον ὑπὸ λειότητος. ἐκεῖνο τοίνυν ἄνω τε ἀναρριπτοῦσιν εἰς τὸν ἀέρα καὶ εἰς τὸ πόρρω, φιλοτιμούμενοι ὅστις ἐπὶ μήκιστον ἐξέλθοι καὶ τοὺς ἄλλους ὑπερβάλοιτο· καὶ ὁ πόνος οὗτος ὤμους τε αὐτῶν κρατύνει καὶ τόνον τοῖς ἄκροις ἐντίθησιν.
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ὁ πηλὸς δὲ καὶ ἡ κόνις, ἅπερ σοι γελοιότερα ἐξ ἀρχῆς ἔδοξεν, ἄκουσον, ὦ θαυμάσιε, ὅτου ἕνεκα ὑποβέβληται. πρῶτον μέν, ὡς μὴ ἐπὶ τὸ κραταιὸν ἡ πτῶσις αὐτοῖς γίγνοιτο, ἀλλʼ ἐπὶ τὸ μαλακὸν ἀσφαλῶς πίπτοιεν· ἔπειτα καὶ τὸν ὄλισθον ἀνάγκη πλείω γίγνεσθαι, ἱδρούντων ἐν τῷ πηλῷ, ὃ σὺ ταῖς ἐγχέλεσιν εἴκαζες, οὐκ ἀχρεῖον οὐδὲ γελοῖον ὄν, ἀλλὰ καὶ τοῦτο εἰς ἰσχὺν καὶ τόνον οὐκ ὀλίγα συντελεῖ, ὁπόταν οὕτως ἐχόντων ἀλλήλων ἀναγκάζωνται ἐγκρατῶς ἀντιλαμβάνεσθαι καὶ συνέχειν διολισθάνοντας· αἴρεσθαί τε ἐν πηλῷ ἱδρωκότα μετʼ ἐλαίου, ἐκπεσεῖν καὶ διαρρυῆναι τῶν χειρῶν σπουδάζοντα, μὴ μικρὸν εἶναι νόμιζε. καὶ ταῦτα πάντα, ὥσπερ ἔφην ἔμπροσθεν, εἰς τοὺς πολέμους καὶ χρήσιμα, εἰ δέοι φίλον τρωθέντα ῥᾳδίως ἀράμενον ὑπεξενεγκεῖν ἢ καὶ πολέμιον συναρπάσαντα ἥκειν μετέωρον κομίζοντα. καὶ διὰ τοῦτο εἰς ὑπερβολὴν ἀσκοῦμεν, τὰ χαλεπώτερα προτιθέντες ὡς τὰ μικρότερα μακρῷ εὐκολώτερον φέροιεν.

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τὴν μέντοι κόνιν ἐπὶ τὸ ἐναντίον χρησίμην οἰόμεθα εἶναι, ὡς μὴ διολισθάνοιεν συμπλεκόμενοι. ἐπειδὰν γὰρ ἐν τῷ πηλῷ ἀσκηθῶσιν συνέχειν τὸ διαδιδρᾶσκον ὑπὸ γλισχρότητος, ἐθίζονται ἐκφεύγειν αὐτοὶ ληφθέντες ἐκ τῶν χειρῶν, καὶ ταῦτα ἐν ἀφύκτῳ ἐχόμενοι. καὶ μὴν καὶ τὸν ἱδρῶτα συνέχειν δοκεῖ ἡ κόνις ἀθρόον ἐκχεόμενον ἐπιπαττομένη, καὶ ἐπὶ πολὺ διαρκεῖν ποιεῖ τὴν δύναμιν, καὶ κώλυμα γίγνεται μὴ βλάπτεσθαι ὑπὸ τῶν ἀνέμων ἀραιοῖς τότε καὶ ἀνεῳγόσιν τοῖς σώμασιν ἐμπιπτόντων. ἄλλως τε καὶ τὸν ῥύπον ἀποσμᾷ καὶ στιλπνότερον ποιεῖ τὸν ἄνδρα. καὶ ἔγωγε ἡδέως ἂν παραστησάμενος πλησίον τῶν τε λευκῶν τινα ἐκείνων καὶ ὑπὸ σκιᾷ δεδιῃτημένων καὶ ὃν ἂν ἕλῃ τῶν ἐν τῷ Λυκείῳ γυμναζομένων, ἀποπλύνας τὴν κόνιν καὶ τὸν πηλόν, ἐροίμην ἂν σε ποτέρῳ ἂν ὅμοιος εὔξαιο γενέσθαι· οἶδα γὰρ ὡς αὐτίκα ἕλοιο ἂν ἐκ πρώτης προσόψεως, εἰ καὶ μὴ ἐπὶ τῶν ἔργων πειραθείης ἑκατέρου, συνεστηκὼς καὶ συγκεκροτημένος εἶναι μᾶλλον ἢ θρύπτεσθαι καὶ διαρρεῖν καὶ λευκὸς εἶναι ἀπορίᾳ καὶ φυγῇ εἰς τὰ εἴσω τοῦ αἵματος.
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ταῦτʼ ἔστιν, ὦ Ἀνάχαρσι, ἃ τοὺς νέους ἡμεῖς ἀσκοῦμεν οἰόμενοι φύλακας ἡμῖν τῆς πόλεως ἀγαθοὺς γενέσθαι καὶ ἐν ἐλευθερίᾳ βιώσεσθαι διʼ αὐτούς, κρατοῦντες μὲν τῶν δυσμενῶν εἰ ἐπίοιεν, φοβεροὶ δὲ τοῖς περιοίκοις ὄντες, ὡς ὑποπτήσσειν τε καὶ ὑποτελεῖν ἡμῖν τοὺς πλείστους αὐτῶν. ἐν εἰρήνῃ τε αὖ πολὺ ἀμείνοσιν αὐτοῖς χρώμεθα περὶ μηδὲν τῶν αἰσχρῶν φιλοτιμουμένοις μηδʼ ὑπʼ ἀργίας εἰς ὕβριν τρεπομένοις, ἀλλὰ περὶ τὰ τοιαῦτα διατρίβουσιν καὶ ἀσχόλοις οὖσιν ἐν αὐτοῖς. καὶ ὅπερ ἔφην τὸ κοινὸν ἀγαθὸν καὶ τὴν ἄκραν πόλεως εὐδαιμονίαν, τοῦτʼ ἔστιν, ὁπότε εἰς τε εἰρήνην καὶ εἰς πόλεμον τὰ ἄριστα παρεσκευασμένη φαίνοιτο ἡ νεότης περὶ τὰ κάλλιστα ἡμῖν σπουδάζοντες.

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οὐκοῦν, ὦ Σόλων, ἤν ποτε ὑμῖν ἐπίωσιν οἱ πολέμιοι, χρισάμενοι τῷ ἐλαίῳ καὶ κονισάμενοι πρόιτε καὶ αὐτοὶ πὺξ τὰς χεῖρας ἐπʼ αὐτοὺς προβεβλημένοι, κἀκεῖνοι δηλαδὴ ὑποπτήσσουσιν ὑμᾶς καὶ φεύγουσιν δεδιότες μὴ σφίσι κεχηνόσι πάσσητε τὴν ψάμμον εἰς τὸ στόμα ἢ περιπηδήσαντες, ὡς κατὰ νώτου γένησθε, περιπλέξητε αὐτοῖς τὰ σκέλη περὶ τὴν γαστέρα καὶ διάγχητε ὑπὸ τὸ κράνος ὑποβαλόντες τὸν πῆχυν. καὶ νὴ Δίʼ οἱ μὲν τοξεύσουσι δῆλον ὅτι καὶ ἀκοντιοῦσιν, ὑμῶν δὲ ὥσπερ ἀνδριάντων οὐ καθίξεται τὰ βέλη κεχρωσμένων πρὸς τὸν ἥλιον καὶ πολὺ τὸ αἷμα πεπορισμένων. οὐ γὰρ καλάμη καὶ ἀθέρες ὑμεῖς ἐστε, ὡς τάχιστα ἐνδιδόναι πρὸς τὰς πληγάς, ἀλλὰ ὀψέ ποτε ἂν καὶ μόλις κατατεμνόμενοι βαθέσι τοῖς τραύμασιν αἷμα ὀλίγον ὑποδείξαιτε. τοιαῦτα γὰρ φής, εἰ μὴ πάνυ παρήκουσα τοῦ παραδείγματος.
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τὴν μέντοι κόνιν ἐπὶ τὸ ἐναντίον χρησίμην οἰόμεθα εἶναι, ὡς μὴ διολισθάνοιεν συμπλεκόμενοι. ἐπειδὰν γὰρ ἐν τῷ πηλῷ ἀσκηθῶσιν συνέχειν τὸ διαδιδρᾶσκον ὑπὸ γλισχρότητος, ἐθίζονται ἐκφεύγειν αὐτοὶ ληφθέντες ἐκ τῶν χειρῶν, καὶ ταῦτα ἐν ἀφύκτῳ ἐχόμενοι. καὶ μὴν καὶ τὸν ἱδρῶτα συνέχειν δοκεῖ ἡ κόνις ἀθρόον ἐκχεόμενον ἐπιπαττομένη, καὶ ἐπὶ πολὺ διαρκεῖν ποιεῖ τὴν δύναμιν, καὶ κώλυμα γίγνεται μὴ βλάπτεσθαι ὑπὸ τῶν ἀνέμων ἀραιοῖς τότε καὶ ἀνεῳγόσιν τοῖς σώμασιν ἐμπιπτόντων. ἄλλως τε καὶ τὸν ῥύπον ἀποσμᾷ καὶ στιλπνότερον ποιεῖ τὸν ἄνδρα. καὶ ἔγωγε ἡδέως ἂν παραστησάμενος πλησίον τῶν τε λευκῶν τινα ἐκείνων καὶ ὑπὸ σκιᾷ δεδιῃτημένων καὶ ὃν ἂν ἕλῃ τῶν ἐν τῷ Λυκείῳ γυμναζομένων, ἀποπλύναςἀποπλύνας Dindorf: ἀποπλῦναι MSS. τὴν κόνιν καὶ τὸν πηλόν, ἐροίμην ἄν σε ποτέρῳ ἂν ὅμοιος εὔξαιο γενέσθαι· οἶδα γὰρ ὡς αὐτίκα ἕλοιο ἂν ἐκ πρώτης προσόψεως, εἰ καὶ μὴ ἐπὶ τῶν ἔργων πειραθείης ἑκατέρου, συνεστηκὼς καὶ συγκεκροτημένος εἶναι μᾶλλον ἢ θρύπτεσθαι καὶ διαρρεῖν καὶ λευκὸςλευκὸς C. C. Reitz : λευκὸν MSS. εἶναι ἀπορίᾳ καὶ φυγῇ εἰς τὰ εἴσω τοῦ αἵματος.
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ταῦτʼ ἔστιν, ὦ Ἀνάχαρσι, ἃ τοὺς νέους ἡμεῖς ἀσκοῦμεν οἰόμενοι φύλακας ἡμῖν τῆς πόλεως ἀγαθοὺς γενέσθαι καὶ ἐν ἐλευθερίᾳ βιώσεσθαι διʼ αὐτούς, κρατοῦντες μὲν τῶν δυσμενῶν εἰ ἐπίοιεν, φοβεροὶ δὲ τοῖς περιοίκοις ὄντες, ὡς ὑποπτήσσειν τε καὶ ὑποτελεῖν ἡμῖν τοὺς πλείστους αὐτῶν. ἐν εἰρήνῃ τε αὖ πολὺ ἀμείνοσιν αὐτοῖς χρώμεθα περὶ μηδὲν τῶν αἰσχρῶν φιλοτιμουμένοις μηδʼ ὑπʼ ἀργίας εἰς ὕβριν τρεπομένοις, ἀλλὰ περὶ τὰ τοιαῦτα διατρίβουσιν καὶ ἀσχόλοις οὖσιν ἐν αὐτοῖς. καὶ ὅπερ ἔφην τὸ κοινὸν ἀγαθὸν καὶ τὴν ἄκραν πόλεως εὐδαιμονίαν, τοῦτʼ ἔστιν, ὁπότεὁπότε Dindorf: ὁπόταν MSS. εἰς τε εἰρήνην καὶ εἰς πόλεμον τὰ ἄριστα παρεσκευασμένη φαίνοιτο ἡ νεότης περὶ τὰ κάλλιστα ἡμῖν σπουδάζοντες.

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οὐκοῦν, ὦ Σόλων, ἤν ποτε ὑμῖν ἐπίωσιν οἱ πολέμιοι, χρισάμενοι τῷ ἐλαίῳ καὶ κονισάμενοι πρόιτε καὶ αὐτοὶ πὺξ τὰς χεῖρας ἐπʼ αὐτοὺς προβεβλημένοι, κἀκεῖνοι δηλαδὴ ὑποπτήσσουσιν ὑμᾶς καὶ φεύγουσιν δεδιότες μὴ σφίσι κεχηνόσι πάσσητε τὴν ψάμμον εἰς τὸ στόμα ἢ περιπηδήσαντες, ὡς κατὰ νώτου γένησθε, περιπλέξητε αὐτοῖς τὰ σκέλη περὶ τὴν γαστέρα καὶ διάγχητε ὑπὸ τὸ κράνος ὑποβαλόντες τὸν πῆχυν. καὶ μὴ Δίʼ οἱ μὲν τοξεύσουσι δῆλον ὅτι καὶ ἀκοντιοῦσιν, ὑμῶν δὲ ὥσπερ ἀνδριάντων οὐ καθίξεται τὰ βέλη κεχρωσμένων πρὸς τὸν ἥλιον καὶ πολὺ τὸ αἷμα πεπορισμένων. οὐ γὰρ καλάμη καὶ ἀθέρες ὑμεῖς ἐστε, ὡς τάχιστα ἐνδιδόναι πρὸς τὰς πληγάς, ἀλλὰ ὀψέ ποτε ἂν καὶ μόλις κατατεμνόμενοι βαθέσι τοῖς τραύμασιν αἷμα ὀλίγον ὑποδείξαιτε.ὑποδείξαιτε Fritzsche: ὑποδείξετε MSS. τοιαῦτα γὰρ φής, εἰ μὴ πάνυ παρήκουσα τοῦ παραδείγματος.
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ἢ τὰς πανοπλίας ἐκείνας τότε ἀναλήψεσθε τὰς τῶν κωμῳδῶν τε καὶ τραγῳδῶν, καὶ ἢν προτεθῇ ὑμῖν ἔξοδος, ἐκεῖνα τὰ κράνη περιθήσεσθε τὰ κεχηνότα, ὡς φοβερώτεροι εἴητε τοῖς ἐναντίοις μορμολυττόμενοι αὐτούς, καὶ ὑποδήσεσθε τὰ ὑψηλὰ ἐκεῖνα δηλαδή· φεύγουσί τε γάρ, ἢν δέῃ, κοῦφα, καὶ ἢν διώκητε, ἄφυκτα τοῖς πολεμίοις ἔσται, ὑμῶν οὕτω μεγάλα διαβαινόντων ἐπʼ αὐτούς.

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ἀλλʼ ὅρα μὴ ταῦτα μὲν ὑμῖν τὰ κομψὰ λῆρος ᾖ καὶ παιδιὰ ἄλλως καὶ διατριβαὶ ἀργοῦσι καὶ ῥᾳθυμεῖν ἐθέλουσι τοῖς νεανίσκοις. εἰ δὲ βούλεσθε πάντως ἐλεύθεροι καὶ εὐδαίμονες εἶναι, ἄλλων ὑμῖν γυμνασίων δεήσει καὶ ἀσκήσεως ἀληθινῆς τῆς ἐν τοῖς ὅπλοις, καὶ ἡ ἅμιλλα οὐ πρὸς ἀλλήλους μετὰ παιδιᾶς, ἀλλὰ πρὸς τοὺς δυσμενεῖς ἔσται μετὰ κινδύνων μελετῶσι τὴν ἀρετήν. ὥστε ἀφέντας τὴν κόνιν καὶ τὸ ἔλαιον δίδασκε αὐτοὺς τοξεύειν καὶ ἀκοντίζειν μὴ κοῦφα διδοὺς τὰ ἀκόντια καὶ οἷα διαφέρεσθαι πρὸς τὸν ἄνεμον, ἀλλʼ ἔστω λόγχη βαρεῖα μετὰ συριγμοῦ ἑλιττομένη καὶ λίθος χειροπληθὴς καὶ σάγαρις καὶ γέρρον ἐν τῇ ἀριστερᾷ καὶ θώραξ καὶ κράνος.
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ὡς δὲ νῦν ἔχετε, θεῶν τινος εὐμενείᾳ σώζεσθαί μοι δοκεῖτε, οἳ μηδέπω ἀπολώλατε ὑπό τινων ὀλίγων ψιλῶν ἐπιπεσόντων. ἰδοὺ γέ τοι ἢν σπασάμενος τὸ μικρὸν τοῦτο ξιφίδιον τὸ παρὰ τὴν ζώνην μόνος ἐπεισπέσω τοῖς νέοις ὑμῶν ἅπασιν, αὐτοβοεὶ ἂν ἕλοιμι τὸ γυμνάσιον φυγόντων ἐκείνων καὶ οὐδενὸς ἀντιβλέπειν τῷ σιδήρῳ τολμῶντος, ἀλλὰ περὶ τοὺς ἀνδριάντας ἂν περιιστάμενοι καὶ περὶ τοὺς κίονας κατακρυπτόμενοι γέλωτα ἄν μοι παράσχοιεν δακρύοντες οἱ πολλοὶ καὶ τρέμοντες. καὶ τότʼ ἂν ἴδοις οὐκέτι ἐρυθριῶντας αὐτοὺς τὰ σώματα οἷοι νῦν εἰσιν;, ἀλλὰ ὠχροὶ ἅπαντες αὐτίκα γένοιντʼ ἂν ὑπὸ τοῦ δέους μεταβαφέντες. οὕτως ὑμᾶς ἡ εἰρήνη διατέθεικε βαθεῖα οὖσα, ὡς μὴ ἂν ῥᾳδίως ἀνασχέσθαι λόφον ἕνα κράνους πολεμίου ἰδόντας.

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οὐ ταῦτα ἔφασαν, ὦ Ἀνάχαρσι, Θρᾳκῶν τε ὅσοι μετʼ Εὐμόλπου ἐφʼ ἡμᾶς ἐστράτευσαν καὶ αἱ γυναῖκες ὑμῶν αἱ μετὰ Ἱππολύτης ἐλάσασαι ἐπὶ τὴν πόλιν οὐδὲ οἱ ἄλλοι ὅσοι ἡμῶν ἐν ὅπλοις ἐπειράθησαν. ἡμεῖς γάρ, ὦ μακάριε, οὐκ ἐπείπερ οὕτω γυμνὰ τὰ σώματα ἐκπονοῦμεν τῶν νέων, διὰ τοῦτο καὶ ἄνοπλα ἐξάγομεν ἐπὶ τοὺς κινδύνους, ἀλλʼ ἐπειδὰν καθʼ αὑτοὺς ἄριστοι γένωνται, ἀσκοῦνται τὸ μετὰ τοῦτο σὺν τοῖς ὅπλοις, καὶ πολὺ ἄμεινον χρήσαιντʼ ἂν αὐτοῖς οὕτω διακείμενοι.

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καὶ ποῦ τοῦτο ὑμῖν ἐστι τὸ γυμνάσιον τὸ ἐν τοῖς ὅπλοις; οὐ γὰρ εἶδον ἔγωγε ἐν τῇ πόλει τοιοῦτον οὐδέν, ἅπασαν αὐτὴν ἐν κύκλῳ περιελθών.

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ἀλλὰ ἴδοις ἄν, ὦ Ἀνάχαρσι, ἐπὶ πλέον ἡμῖν συνδιατρίψας, καὶ ὅπλα ἑκάστῳ μάλα πολλά, οἷς χρώμεθα ὁπόταν ἀναγκαῖον ᾖ, καὶ λόφους καὶ φάλαρα καὶ ἵππους, καὶ ἱππέας σχεδὸν τὸ τέταρτον τῶν πολιτῶν. τὸ μέντοι ὁπλοφορεῖν ἀεὶ καὶ ἀκινάκην παρεζῶσθαι περιττὸν ἐν εἰρήνῃ οἰόμεθα εἶναι, καὶ πρόστιμὸν γʼ ἔστιν, ὅστις ἐν ἄστει σιδηροφοροίη μηδὲν δέον ἢ ὅπλα ἐξενέγκοι εἰς τὸ δημόσιον. ὑμεῖς δὲ συγγνωστοὶ ἐν ὅπλοις ἀεὶ βιοῦντες· τό τε γὰρ ἐν ἀφράκτῳ οἰκεῖν ῥᾴδιον εἰς ἐπιβουλήν, καὶ οἱ πόλεμοι μάλα πολλοί, καὶ ἄδηλον ὁπότε τις ἐπιστὰς κοιμώμενον κατασπάσας ἀπὸ τῆς ἁμάξης φονεύσειεν· ἥ τε πρὸς ἀλλήλους ἀπιστία, αὐθαιρέτως καὶ μὴ ἐν νόμῳ συμπολιτευομένων, ἀναγκαῖον ἀεὶ τὸν σίδηρον ποιεῖ, ὡς πλησίον εἶναι ἀμυνοῦντα] εἴ τις βιάζοιτο.

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εἶτα, ὦ Σόλων σιδηροφορεῖν μὲν οὐδενὸς ἀναγκαίου ἕνεκα περιττὸν ὑμῖν δοκεῖ, καὶ τῶν ὅπλων φείδεσθε ὡς μὴ διὰ χειρὸς ὄντα φθείροιτο, ἀλλὰ φυλάττετε ἀποκείμενα ὡς χρησόμενοι τότε, τῆς χρείας ἐπιστάσης· τὰ δὲ σώματα τῶν νέων οὐδενὸς δεινοῦ ἐπείγοντος καταπονεῖτε παίοντες καὶ ὑπὸ τῶν ἱδρώτων καταναλίσκοντες, οὐ ταμιευόμενοι πρὸς τὸ ἀναγκαῖον τὰς ἀλκὰς αὐτῶν, ἀλλʼ εἰκῆ ἐν τῷ πηλῷ καὶ τῇ κόνει ἐκχέοντες;

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ἔοικας, ὦ Ἀνάχαρσι, τοιόνδε τι δυνάμεως πέρι ἐννοεῖν, ὡς οἴνῳ ἢ ὕδατι ἢ ἄλλῳ τῶν ὑγρῶν ὁμοίαν αὐτὴν οὖσαν. δέδιας οὖν μὴ ὥσπερ ἐξ ἀγγείου κεραμεοῦ λάθῃ διαρρυεῖσα ἐν τοῖς πόνοις κᾆτα ἡμῖν κενὸν καὶ ξηρὸν οἴχηται τὸ σῶμα καταλιποῦσα ὑπὸ μηδενὸς ἔνδοθεν ἀναπληρούμενον. τὸ δὲ οὐχ οὕτως ἔχει σοι, ἀλλὰ ὅσῳ τις ἂν αὐτὴν ἐξαντλῇ τοῖς πόνοις, τοσῷδε μᾶλλον ἐπιρρεῖ κατὰ τὸν περὶ τῆς Ὕδρας μῦθον, εἴ τινα ἤκουσας, ὡς ἀντὶ μιᾶς κεφαλῆς τμηθείσης δύʼ ἀεὶ ἄλλαι ἀνεφύοντο. ἢν δὲ ἀγύμναστος ἐξ ἀρχῆς καὶ ἄτονος ᾖ μηδὲ διαρκῆ τὴν ὕλην ἔχῃ ὑποβεβλημένην, τότε ὑπὸ τῶν καμάτων βλάπτοιτο ἂν καὶ καταμαραίνοιτο, οἷόν τι ἐπὶ πυρὸς καὶ λύχνου γίγνεται. ὑπὸ γὰρ τῷ αὐτῷ φυσήματι τὸ μὲν πῦρ ἀνακαύσειας ἂν καὶ μεῖζον ἐν βραχεῖ ποιήσειας παραθήγων τῷ πνεύματι, καὶ τὸ τοῦ λύχνου φῶς ἀποσβέσειας οὐκ ἔχον ἀποχρῶσαν τῆς ὕλης τὴν χορηγίαν, ὡς διαρκῆ εἶναι πρὸς τὸ ἀντιπνέον οὐ γὰρ ἀπʼ ἰσχυρᾶς, οἶμαι, τῆς ῥίζης ἀνεφύετο.

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ταυτὶ μέν, ὦ Σόλων, οὐ πάνυ συνίημι· λεπτότερα γὰρ ἢ κατʼ ἐμὲ εἴρηκας, ἀκριβοῦς τινος φροντίδος καὶ διανοίας ὀξὺ δεδορκυίας δεόμενα. ἐκεῖνο δέ μοι πάντως εἰπέ, τίνος ἕνεκα οὐχὶ καὶ ἐν τοῖς ἀγῶσι τοῖς Ὀλυμπίασι καὶ Ἰσθμοῖ καὶ Πυθοῖ καὶ τοῖς ἄλλοις, ὁπότε πολλοί, ὡς φής, συνίασιν ὀψόμενοι τοὺς νέους ἀγωνιζομένους, οὐδέποτε ἐν ὅπλοις ποιεῖσθε τὴν ἅμιλλαν, ἀλλὰ γυμνοὺς εἰς τὸ μέσον παραγαγόντες λακτιζομένους καὶ παιομένους ἐπιδείκνυτε καὶ νικήσασι μῆλα καὶ κότινον δίδοτε; ἄξιον γὰρ εἰδέναι τοῦτὸ γε, οὗτινος ἕνεκα οὕτω ποιεῖτε.

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ἡγούμεθα γάρ, ὦ Ἀνάχαρσι, τὴν εἰς τὰ γυμνάσια προθυμίαν οὕτως ἂν πλείω ἐγγενέσθαι αὐτοῖς, εἰ τοὺς ἀριστεύοντας ἐν τούτοις ἴδοιεν τιμωμένους καὶ ἀνακηρυττομένους ἐν μέσοις τοῖς Ἕλλησι. καὶ διὰ τοῦτο ὡς εἰς τοσούτους ἀποδυσόμενοι εὐεξίας τε ἐπιμελοῦνται, ὡς μὴ αἰσχύνοιντο γυμνωθέντες, καὶ ἀξιονικότατον ἕκαστος αὑτὸν ἀπεργάζεται. καὶ τὰ ἆθλα, ὥσπερ ἔμπροσθεν εἶπον, οὐ μικρά, ὁ ἔπαινος ὁ παρὰ τῶν θεατῶν καὶ τὸ ἐπισημότατον γενέσθαι καὶ δείκνυσθαι τῷ δακτύλῳ ἄριστον εἶναι τῶν καθʼ αὑτὸν δοκοῦντα. τοιγάρτοι πολλοὶ τῶν θεατῶν, οἷς καθʼ ἡλικίαν ἔτι ἄσκησις, ἀπίασιν οὐ μετρίως ἐκ τῶν τοιούτων ἀρετῆς καὶ πόνων ἐρασθέντες. ὡς εἲ γέ τις, ὦ Ἀνάχαρσι, τὸν τῆς εὐκλείας ἔρωτα ἐκβάλοι ἐκ τοῦ βίου, τί ἂν ἔτι ἀγαθὸν ἡμῖν γένοιτο, ἤ τίς ἄν τι λαμπρὸν ἐργάσασθαι ἐπιθυμήσειεν; νῦν δὲ καὶ ἀπὸ τούτων εἰκάζειν παρέχοιεν ἄν σοι, ὁποῖοι ἐν πολέμοις ὑπὲρ πατρίδος καὶ παίδων καὶ γυναικῶν καὶ ἱερῶν γένοιντʼ ἂν ὅπλα ἔχοντες οἱ κοτίνου πέρι καὶ μήλων γυμνοὶ τοσαύτην προθυμίαν εἰς τὸ νικᾶν εἰσφερόμενοι.

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καίτοι τί ἂν πάθοις, εἰ θεάσαιο καὶ ὀρτύγων καὶ ἀλεκτρυόνων ἀγῶνας παρʼ ἡμῖν καὶ σπουδὴν ἐπὶ τούτοις οὐ μικράν; ἢ γελάσῃ δῆλον ὅτι, καὶ μάλιστα ἢν μάθῃς ὡς ὑπὸ νόμῳ αὐτὸ δρῶμεν καὶ προστέτακται πᾶσι τοῖς ἐν ἡλικίᾳ παρεῖναι καὶ ὁρᾶν τὰ ὄρνεα διαπυκτεύοντα μέχρι τῆς ἐσχάτης ἀπαγορεύσεως; ἀλλʼ οὐδὲ τοῦτο γελοῖον· ὑποδύεται γάρ τις ἠρέμα ταῖς ψυχαῖς ὁρμὴ εἰς τοὺς κινδύνους, ὡς μὴ ἀγεννέστεροι καὶ ἀτολμότεροι φαίνοιντο τῶν ἀλεκτρυόνων μηδὲ προαπαγορεύοιεν ὑπὸ τραυμάτων ἢ καμάτου ἤ του ἄλλου δυσχεροῦς.

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τὸ δὲ δὴ ἐν ὅπλοις πειρᾶσθαι αὐτῶν καὶ ὁρᾶν τιτρωσκομένους — ἄπαγε· θηριῶδες γὰρ καὶ δεινῶς σκαιὸν καὶ προσέτι γε ἀλυσιτελὲς ἀποσφάττειν τοὺς ἀρίστους καὶ οἷς ἄν τις ἄμεινον χρήσαιτο κατὰ τῶν δυσμενῶν.
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ἐπεὶ δὲ φής, ὦ Ἀνάχαρσι, καὶ τὴν ἄλλην Ἑλλάδα ἐπελεύσεσθαι, μέμνησο ἤν ποτε καὶ εἰς Λακεδαίμονα ἔλθῃς, μὴ καταγελάσαι μηδὲ ἐκείνων μηδὲ οἴεσθαι μάτην πονεῖν αὐτούς, ὁπόταν ἢ σφαίρας πέρι ἐν τῷ θεάτρῳ συμπεσόντες παίωσιν ἀλλήλους ἢ εἰς χωρίον εἰσελθόντες ὕδατι περιγεγραμμένον, εἰς φάλαγγα διαστάντες, τὰ πολεμίων ἀλλήλους ἐργάζωνται γυμνοὶ καὶ αὐτοί, ἄχρις ἂν ἐκβάλωσι τοῦ περιγράμματος τὸ ἕτερον σύνταγμα οἱ ἕτεροι, τοὺς κατὰ Λυκοῦργον οἱ καθʼ Ἡρακλέα ἢ ἔμπαλιν, συνωθοῦντες εἰς τὸ ὕδωρ· τὸ γὰρ ἀπὸ τούτου εἰρήνη λοιπὸν καὶ οὐδεὶς ἂν ἔτι παίσειε. μάλιστα δὲ ἢν ὁρᾷς μαστιγουμένους αὐτοὺς ἐπὶ τῷ βωμῷ καὶ αἵματι ῥεομένους, πατέρας δὲ καὶ μητέρας παρεστώσας οὐχ ὅπως ἀνιωμένας ἐπὶ τοῖς γιγνομένοις ἀλλὰ καὶ ἀπειλούσας, εἰ μὴ ἀντέχοιεν πρὸς τὰς πληγάς, καὶ ἱκετευούσας ἐπὶ μήκιστον διαρκέσαι πρὸς τὸν πόνον καὶ ἐγκαρτερῆσαι τοῖς δεινοῖς. πολλοὶ γοῦν καὶ ἐναπέθανον τῷ ἀγῶνι μὴ ἀξιώσαντες ἀπαγορεῦσαι ζῶντες ἔτι ἐν ὀφθαλμοῖς τῶν οἰκείων μηδὲ εἶξαι τοῖς σώμασιν· ὧν καὶ τοὺς ἀνδριάντας ὄψει τιμωμένους δημοσίᾳ ὑπὸ τῆς Σπάρτης ἀνασταθέντας.

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Ὅταν τοίνυν ὁρᾷς κἀκεῖνα, μήτε μαίνεσθαι ὑπολάβῃς αὐτοὺς μήτε εἴπῃς, ὡς οὐδεμιᾶς ἕνεκα αἰτίας ἀναγκαίας ταλαιπωροῦσι, μήτε τυράννου βιαζομένου μήτε πολεμίων διατιθέντων. εἴποι γὰρ ἄν σοι καὶ ὑπὲρ ἐκείνων Λυκοῦργος ὁ νομοθέτης αὐτῶν πολλὰ τὰ εὔλογα καὶ ἃ συνιδὼν κολάζει αὐτούς, οὐκ ἐχθρὸς ὢν οὐδὲ ὑπὸ μίσους αὐτὸ δρῶν οὐδὲ τὴν νεολαίαν τῆς πόλεως εἰκῆ· παραναλίσκων, ἀλλὰ καρτερικωτάτους καὶ παντὸς δεινοῦ κρείττονας ἀξιῶν εἶναι τοὺς σώζειν μέλλοντας τὴν πατρίδα. καίτοι κἂν μὴ ὁ Λυκοῦργος εἴπῃ, ἐννοεῖς, οἶμαι, καὶ αὐτὸς ὡς οὐκ ἄν ποτε ληφθεὶς ὁ τοιοῦτος ἐν πολέμῳ ἀπόρρητὸν τι ἐξείποι τῆς Σπάρτης αἰκιζομένων τῶν ἐχθρῶν, ἀλλὰ καταγελῶν αὐτῶν μαστιγοῖτο ἂν ἁμιλλώμενος πρὸς τὸν παίοντα, ὁπότερος ἀπαγορεύσειεν.

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ὁ Λυκοῦργος δὲ καὶ αὐτός, ὦ Σόλων, ἐμαστιγοῦτο ἐφʼ ἡλικίας, ἢ ἐκπρόθεσμος ὢν ἤδη τοῦ ἀγῶνος ἀσφαλῶς τὰ τοιαῦτα ἐνεανιεύσατο;

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πρεσβύτης ἤδη ὢν ἔγραψε τοὺς νόμους αὐτοῖς Κρήτηθεν ἀφικόμενος. ἀποδεδημήκει δὲ παρὰ τοὺς Κρῆτας, ὅτι ἤκουεν εὐνομωτάτους εἶναι, Μίνωος τοῦ Διὸς νομοθετήσαντος ἐν αὐτοῖς.

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τί οὖν, ὦ Σόλων, οὐχὶ καὶ σὺ ἐμιμήσω Λυκοῦργον καὶ μαστιγοῖς τοὺς νέους; καλὰ γὰρ καὶ ταῦτα καὶ ἄξια ὑμῶν ἐστιν.

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ὅτι ἡμῖν ἱκανά, ὦ Ἀνάχαρσι, ταῦτα τὰ γυμνάσια οἰκεῖα ὄντα ζηλοῦν δὲ τὰ ξενικὰ οὐ πάνυ ἀξιοῦμεν.

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οὔκ; ἀλλὰ συνίης, οἶμαι, οἷὸν τί ἐστι μαστιγοῦσθαι γυμνὸν ἄνω τὰς χεῖρας ἐπαίροντα μηδενὸς ἕνεκα ὠφελίμου ἢ αὐτῷ ἑκάστῳ ἢ κοινῇ τῇ πόλει. ὡς ἔγωγε ἤν ποτε ἐπιδημήσω τῇ Σπάρτῃ καθʼ ὃν καιρὸν ταῦτα δρῶσι, δοκῶ μοι τάχιστα καταλευσθήσεσθαι δημοσίᾳ πρὸς αὐτῶν, ἐπιγελῶν ἑκάστοις, ὁπόταν ὁρῶ τυπτομένους καθάπερ κλέπτας ἢ λωποδύτας ἤ τι ἄλλο τοιοῦτον ἐργασαμένους. ἀτεχνῶς γὰρ ἐλλεβόρου δεῖσθαί μοι δοκεῖ ἡ πόλις αὐτῶν καταγέλαστα ὑφʼ αὑτῆς πάσχουσα.

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μὴ ἐρήμην, ὦ γενναῖε, μηδὲ τῶν ἀνδρῶν ἀπόντων μόνος αὐτὸς λέγων οἴου κρατεῖν ἔσται γάρ τις ὁ καὶ ὑπὲρ ἐκείνων σοι τὰ εἰκότα ἐν Σπάρτῃ ἀντερῶν.

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πλὴν ἀλλὰ ἐπείπερ ἐγὼ τὰ ἡμέτερά σοι διεξελήλυθα, σὺ δὲ οὐ πάνυ ἀρεσκομένῳ αὐτοῖς ἔοικας, οὐκ ἄδικα αἰτήσειν ἔοικα παρὰ σοῦ ὡς καὶ αὐτὸς ἐν τῷ μέρει διεξέλθῃς πρός με ὃν τρόπον ὑμεῖς οἱ Σκύθαι; διασκεῖτε τοὺς νέους τοὺς παρʼ ὑμῖν καὶ οἷστισι γυμνασίοις ἀνατρέφετε καὶ ὅπως ὑμῖν ἄνδρες ἀγαθοὶ γίγνονται.

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δικαιότατα μὲν οὖν, ὦ Σόλων, καὶ ἔγωγε διηγήσομαι τὰ Σκυθῶν νόμιμα, οὐ σεμνὰ ἴσως οὐδὲ καθʼ ὑμᾶς, οἵ γε οὐδὲ κατὰ κόρρης παταχθῆναι τολμήσαιμεν ἂν μίαν πληγὴν δειλοὶ γάρ ἐσμεν ἀλλὰ εἰρήσεταί γε ὁποῖα ἂν εἰς αὔριον μέντοι, εἰ δοκεῖ, ὑπερβαλώμεθα τὴν συνουσίαν, ὡς ἅ τε αὐτὸς ἔφης ἔτι μᾶλλον ἐννοήσαιμι καθʼ ἡσυχίαν ἅ τε χρὴ εἰπεῖν συναγάγοιμι τῇ μνήμῃ ἐπελθών. τὸ δὲ νῦν ἔχον ἀπίωμεν ἐπὶ τούτοις· ἑσπέρα γὰρ ἤδη.
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ἀλλʼ ὅρα μὴ ταῦτα μὲν ὑμῖν τὰ κομψὰ λῆρος ᾖ καὶ παιδιὰ ἄλλως καὶ διατριβαὶ ἀργοῦσι καὶ ῥᾳθυμεῖν ἐθέλουσι τοῖς νεανίσκοις. εἰ δὲ βούλεσθε πάντως ἐλεύθεροι καὶ εὐδαίμονες εἶναι, ἄλλων ὑμῖν γυμνασίων δεήσει καὶ ἀσκήσεως ἀληθινῆς τῆς ἐν τοῖς ὅπλοις, καὶ ἡ ἅμιλλα οὐ πρὸς ἀλλήλους μετὰ παιδιᾶς, ἀλλὰ πρὸς τοὺς δυσμενεῖς ἔσται μετὰ κινδύνων μελετῶσι τὴν ἀρετήν. ὥστε ἀφέντας τὴν κόνιν καὶ τὸ ἔλαιον δίδασκε αὐτοὺς τοξεύειν καὶ ἀκοντίζειν μὴ κοῦφα διδοὺς τὰ ἀκόντια καὶ οἷα διαφέρεσθαι πρὸς τὸν ἄνεμον, ἀλλʼ ἔστω λόγχη βαρεῖα μετὰ συριγμοῦ ἑλιττομένη καὶ λίθος χειροπληθὴς καὶ σάγαρις καὶ γέρρον ἐν τῇ ἀριστερᾷ καὶ θώραξ καὶ κράνος.

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ὡς δὲ νῦν ἔχετε, θεῶν τινος εὐμενείᾳ σώζεσθαί μοι δοκεῖτε, οἳ μηδέπω ἀπολώλατε ὑπό τινων ὀλίγων ψιλῶν ἐπιπεσόντων. ἰδού γέ τοι ἢν σπασάμενος τὸ μικρὸν τοῦτο ξιφίδιον τὸ παρὰ τὴν ζώνην μόνος ἐπεισπέσω τοῖς νέοις ὑμῶν ἅπασιν, αὐτοβοεὶ ἂν ἕλοιμι τὸ γυμνάσιον φυγόντων ἐκείνων καὶ οὐδενὸς ἀντιβλέπειν τῷ σιδήρῳ τολμῶντος, ἀλλὰ περὶ τοὺς ἀνδριάντας ἂν περιιστάμενοι καὶ περὶ τοὺς κίονας κατακρυπτόμενοι γέλωτα ἄν μοι παράσχοιεν δακρύοντες οἱ πολλοὶ καὶ τρέμοντες. καὶ τότʼ ἂν ἴδοις οὐκέτι ἐρυθριῶντας αὐτοὺς τὰ σώματα οἷοι νῦν εἰσιν, ἀλλὰ ὠχροὶ ἅπαντες αὐτίκα γένοιντʼ ἂν ὑπὸ τοῦ δέους μεταβαφέντες. οὕτως ὑμᾶς ἡ εἰρήνη διατέθεικε βαθεῖα οὖσα, ὡς μὴ ἂν ῥᾳδίως ἀνασχέσθαι λόφον ἕνα κράνους πολεμίου ἰδόντας.

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οὐ ταῦτα ἔφασαν, ὦ Ἀνάχαρσι, Θρᾳκῶν τε ὅσοι μετʼ Εὐμόλπου ἐφʼ ἡμᾶς ἐστράτευσαν καὶ αἱ γυναῖκες ὑμῶν αἱ μετὰ Ἱππολύτης ἐλάσασαι ἐπὶ τὴν πόλιν οὐδὲ οἱ ἄλλοι ὅσοι ἡμῶν ἐν ὅπλοις ἐπειράθησαν. ἡμεῖς γάρ, ὦ μακάριε, οὐκ ἐπείπερ οὕτω γυμνὰ τὰ σώματα ἐκπονοῦμεν τῶν νέων, διὰ τοῦτο καὶ ἄνοπλα ἐξάγομεν ἐπὶ τοὺς κινδύνους, ἀλλʼ ἐπειδὰν καθʼ αὑτοὺς ἄριστοι γένωνται, ἀσκοῦνται τὸ μετὰ τοῦτο σὺν τοῖς ὅπλοις, καὶ πολὺ ἄμεινον χρήσαιντʼ ἂν αὐτοῖς οὕτω διακείμενοι.

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καὶ ποῦ τοῦτο ὑμῖν ἐστι τὸ γυμνάσιον τὸ ἐν τοῖς ὅπλοις; οὐ γὰρ εἶδον ἔγωγε ἐν τῇ πόλει τοιοῦτον οὐδέν, ἅπασαν αὐτὴν ἐν κύκλῳ περιελθών.

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ἀλλὰ ἴδοις ἄν, ὦ Ἀνάχαρσι, ἐπὶ πλέον ἡμῖν συνδιατρίψας, καὶ ὅπλα ἑκάστῳ μάλα πολλά, οἷς χρώμεθα ὁπόταν ἀναγκαῖον ᾖ, καὶ λόφους καὶ φάλαρα καὶ ἵππους, καὶ ἱππέας σχεδὸν τὸ τέταρτον τῶν πολιτῶν. τὸ μέντοι ὁπλοφορεῖν ἀεὶ καὶ ἀκινάκην παρεζῶσθαι περιττὸν ἐν εἰρήνῃ οἰόμεθα εἶναι, καὶ πρόστιμόν γʼ ἔστιν, ὅστις ἐν ἄστει σιδηροφοροίη μηδὲν δέον ἢ ὅπλα ἐξενέγκοιἐξενέγκοι vulg.: ἐξενέγκῃ MSS. εἰς τὸ δημόσιον. ὑμεῖς δὲ συγγνωστοὶ ἐν ὅπλοις ἀεὶ βιοῦντες· τό τε γὰρ ἐν ἀφράκτῳ οἰκεῖν ῥᾴδιον εἰς ἐπιβουλήν, καὶ οἱ πόλεμοιπολέμιοι du Soul. But the allusion is to the tribal struggles so familiar to readers of Horace. Cf. Herod. 4, 65. μάλα πολλοί, καὶ ἄδηλον ὁπότε τις ἐπιστὰς κοιμώμενον κατασπάσας ἀπὸ τῆς ἁμάξης φονεύσειεν· ἥ τε πρὸς ἀλλήλους ἀπιστία, αὐθαιρέτως καὶ μὴ ἐν νόμῳ συμπολιτευομένων, ἀναγκαῖον ἀεὶ τὸν σίδηρον ποιεῖ, ὡς πλησίον εἶναι ἀμυνοῦντα, εἴ τις βιάζοιτο.

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εἶτα, ὦ Σόλων, σιδηροφορεῖν μὲν οὐδενὸς ἀναγκαίου ἕνεκα περιττὸν ὑμῖν δοκεῖ, καὶ τῶν ὅπλων φείδεσθε,φείδεσθε du Sould : φείδεσθαι MSS. ὡς μὴ διὰ χειρὸς ὄντα φθείροιτο, ἀλλὰ φυλάττετε ἀποκείμενα ὡς χρησόμενοι τότε, τῆς χρείας ἐπιστάσης· τὰ δὲ σώματα τῶν νέων οὐδενὸς δεινοῦ ἐπείγοντος καταπονεῖτε παίοντες καὶ ὑπὸ τῶν ἱδρώτων καταναλίσκοντες, οὐ ταμιευόμενοι πρὸς τὸ ἀναγκαῖον τὰς ἀλκὰς αὐτῶν, ἀλλʼ εἰκῆ ἐν τῷ πηλῷ καὶ τῇ κόνει ἐκχέοντες;

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ἔοικας, ὦ Ἀνάχαρσι, τοιόνδε τι δυνάμεως πέρι ἐννοεῖν, ὡς οἴνῳ ἢ ὕδατι ἢ ἄλλῳ τῶν ὑγρῶν ὁμοίαν αὐτὴν οὖσαν. δέδιας οὖν μὴ ὥσπερ ἐξ ἀγγείου κεραμεοῦ λάθῃ διαρρυεῖσα ἐν τοῖς πόνοις κᾆτα ἡμῖν κενὸν καὶ ξηρὸν οἴχηται τὸ σῶμα καταλιποῦσα ὑπὸ μηδενὸς ἔνδοθεν ἀναπληρούμενον. τὸ δὲ οὐχ οὕτως ἔχει σοι, ἀλλὰ ὅσῳ τις ἂν αὐτὴν ἐξαντλῇ τοῖς πόνοις, τοσῷδε μᾶλλον ἐπιρρεῖ κατὰ τὸν περὶ τῆς Ὕδρας μῦθον, εἴ τινα ἤκουσας, ὡς ἀντὶ μιᾶς κεφαλῆς τμηθείσης δύʼ ἀεὶ ἄλλαι ἀνεφύοντο. ἢν δὲ ἀγύμναστος ἐξ ἀρχῆς καὶ ἄτονος ᾖ μηδὲ διαρκῆ τὴν ὕλην ἔχῃ ὑποβεβλημένην, τότε ὑπὸ τῶν καμάτων βλάπτοιτο ἂν καὶ καταμαραίνοιτο, οἷόν τι ἐπὶ πυρὸς καὶ λύχνου γίγνεται. ὑπὸ γὰρ τῷ αὐτῷ φυσήματι τὸ μὲν πῦρ ἀνακαύσειας ἂν καὶ μεῖζον ἐν βραχεῖ ποιήσειας παραθήγων τῷ πνεύματι, καὶ τὸ τοῦ λύχνου φῶς ἀποσβέσειας οὐκ ἔχον ἀποχρῶσαν τῆς ὕλης τὴν χορηγίαν, ὡς διαρκῆ εἶναι πρὸς τὸ ἀντιπνέον· οὐ γὰρ ἀπʼ ἰσχυρᾶς, οἶμαι, τῆς ῥίζης ἀνεφύετο.

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ταυτὶ μέν,μὲν Dindorf : γὰρ MSS. ὦ Σόλων, οὐ πάνυ συνίημι· λεπτότερα γὰρ ἢ κατʼ ἐμὲ εἴρηκας, ἀκριβοῦς τινος φροντίδος καὶ διανοίας ὀξὺ δεδορκυίας δεόμενα. ἐκεῖνο δέ μοι πάντως εἰπέ, τίνος ἕνεκα οὐχὶ καὶ ἐν τοῖς ἀγῶσι τοῖς Ὀλυμπίασι καὶ Ἰσθμοῖ καὶ Πυθοῖ καὶ τοῖς ἄλλοις, ὁπότε πολλοί, ὡς φής, συνίασιν ὀψόμενοι τοὺς νέουςἀγωνιζομένους Jacobitz: ἀγωνισομένους MSS. ἀγωνιζομένους, οὐδέποτε ἐν ὅπλοις ποιεῖσθε τὴν ἅμιλλαν, ἀλλὰ γυμνοὺς εἰς τὸ μέσον παραγαγόντες λακτιζομένους καὶ παιομένους ἐπιδείκνυτε καὶ νικήσασι μῆλα καὶ κότινον δίδοτε; ἄξιον γὰρ εἰδέναι τοῦτό γε, οὗτινος ἕνεκα οὕτω ποιεῖτε.

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ἡγούμεθα γάρ, ὦ Ἀνάχαρσι, τὴν εἰς τὰ γυμνάσια προθυμίαν οὕτως ἂν πλείω ἐγγενέσθαι αὐτοῖς, εἰ τοὺς ἀριστεύοντας ἐν τούτοις ἴδοιεν τιμωμένους καὶ ἀνακηρυττομένους ἐν μέσοις τοῖς Ἕλλησι. καὶ διὰ τοῦτο ὡς εἰς τοσούτους ἀποδυσόμενοι εὐεξίας τε ἐπιμελοῦνται, ὡς μὴ αἰσχύνοιντο γυμνωθέντες, καὶ ἀξιονικότατον ἕκαστος αὑτὸν ἀπεργάζεται. καὶ τὰ ἆθλα, ὥσπερ ἔμπροσθεν εἶπον, οὐ μικρά, ὁ ἔπαινος ὁ παρὰ τῶν θεατῶν καὶ τὸ ἐπισημότατον γενέσθαι καὶ δείκνυσθαι τῷ δακτύλῳ ἄριστον εἶναι τῶν καθʼ αὑτὸν δοκοῦντα. τοιγάρτοι πολλοὶ τῶν θεατῶν, οἷς καθʼ ἡλικίαν ἔτι ἄσκησις, ἀπίασιν οὐ μετρίως ἐκ τῶν τοιούτων ἀρετῆς καὶ πόνων ἐρασθέντες. ὡς εἴ γέ τις, ὦ Ἀνάχαρσι, τὸν τῆς εὐκλείας ἔρωτα ἐκβάλοι ἐκ τοῦ βίου, τί ἂν ἔτι ἀγαθὸν ἡμῖν γένοιτο, ἢ τίς ἄν τι λαμπρὸν ἐργάσασθαι ἐπιθυμήσειεν; νῦν δὲ καὶ ἀπὸ τούτων εἰκάζειν παρέχοιεν ἄν σοι, ὁποῖοι ἐν πολέμοις ὑπὲρ πατρίδος καὶ παίδων καὶ γυναικῶν καὶ ἱερῶν γένοιντʼ ἂν ὅπλα ἔχοντες οἱ κοτίνου πέρι καὶ μήλων γυμνοὶ τοσαύτην προθυμίαν εἰς τὸ νικᾶν εἰσφερόμενοι.

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καίτοι τί ἂν πάθοις, εἰ θεάσαιο καὶ ὀρτύγων καὶ ἀλεκτρυόνων ἀγῶνας παρʼ ἡμῖν καὶ σπουδὴν ἐπὶ τούτοις οὐ μικράν; ἢ γελάσῃ δῆλον ὅτι, καὶ μάλιστα ἢν μάθῃς ὡς ὑπὸ νόμῳ αὐτὸ δρῶμεν καὶ προστέτακται πᾶσι τοῖς ἐν ἡλικίᾳ παρεῖναι καὶ ὁρᾶν τὰ ὄρνεα διαπυκτεύοντα μέχρι τῆς ἐσχάτης ἀπαγορεύσεως; ἀλλʼ οὐδὲ τοῦτο γελοῖον· ὑποδύεται γάρ τις ἠρέμα ταῖς ψυχαῖς ὁρμὴ εἰς τοὺς κινδύνους, ὡς μὴ ἀγεννέστεροι καὶ ἀτολμότεροι φαίνοιντο τῶν ἀλεκτρυόνων μηδὲ προαπαγορεύοιεν ὑπὸ τραυμάτων ἢ καμάτου ἤ του ἄλλου δυσχεροῦς.

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τὸ δὲ δὴ ἐν ὅπλοις πειρᾶσθαι αὐτῶν καὶ ὁρᾶν τιτρωσκομένους — ἄπαγε· θηριῶδες γὰρ καὶ δεινῶς σκαιὸν καὶ προσέτι γε ἀλυσιτελὲς ἀποσφάττειν τοὺς ἀρίστους καὶ οἷς ἄν τις ἄμεινον χρήσαιτο κατὰ τῶν δυσμενῶν.
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ἐπεὶ δὲ φής, ὦ Ἀνάχαρσι, καὶ τὴν ἄλλην Ἑλλάδα ἐπελεύσεσθαι, μέμνησο ἤν ποτε καὶ εἰς Λακεδαίμονα ἔλθῃς, μὴ καταγελάσαι μηδὲ ἐκείνων μηδὲ οἴεσθαι μάτην πονεῖν αὐτούς, ὁπόταν ἢ σφαίρας πέρι ἐν τῷ θεάτρῳ συμπεσόντες παίωσιν ἀλλήλους ἢ εἰς χωρίον εἰσελθόντες ὕδατι περιγεγραμμένον, εἰς φάλαγγα διαστάντες, τὰ πολεμίων ἀλλήλους ἐργάζωνται γυμνοὶ καὶ αὐτοί, ἄχρις ἂν ἐκβάλωσι τοῦ περιγράμματος τὸ ἕτερον σύνταγμα οἱ ἕτεροι, τοὺς κατὰ Λυκοῦργον οἱ καθʼ Ἡρακλέα ἢ ἔμπαλιν, συνωθοῦντες εἰς τὸ ὕδωρ· τὸ γὰρ ἀπὸ τούτου εἰρήνη λοιπὸν καὶ οὐδεὶς ἂν ἔτι παίσειε. μάλιστα δὲ ἢν ὁρᾷς μαστιγουμένους αὐτοὺς ἐπὶ τῷ βωμῷ καὶ αἵματι ῥεομένους, πατέρας δὲ καὶ μητέρας παρεστώσας οὐχ ὅπως ἀνιωμένας ἐπὶ τοῖς γιγνομένοις ἀλλὰ καὶ ἀπειλούσας, εἰ μὴ ἀντέχοιεν πρὸς τὰς πληγάς, καὶ ἱκετευούσας ἐπὶ μήκιστον διαρκέσαι πρὸς τὸν πόνον καὶ ἐγκαρτερῆσαι τοῖς δεινοῖς. πολλοὶ γοῦν καὶ ἐναπέθανον τῷ ἀγῶνι μὴ ἀξιώσαντες ἀπαγορεῦσαι ζῶντες ἔτι ἐν ὀφθαλμοῖς τῶν οἰκείων μηδὲ εἶξαι τοῖς σώμασιν· ὧν καὶ τοὺς ἀνδριάντας ὄψει τιμωμένους δημοσίᾳ ὑπὸ τῆς Σπάρτης ἀνασταθέντας.

+

Ὅταν τοίνυν ὁρᾷς κἀκεῖνα, μήτε μαίνεσθαι ὑπολάβῃς αὐτοὺς μήτε εἴπῃς, ὡς οὐδεμιᾶς ἕνεκα αἰτίας ἀναγκαίας ταλαιπωροῦσι, μήτε τυράννου βιαζομένου μήτε πολεμίων διατιθέντων. εἴποι γὰρ ἄν σοι καὶ ὑπὲρ ἐκείνων Λυκοῦργος ὁ νομοθέτης αὐτῶν πολλὰ τὰ εὔλογα καὶ ἃ συνιδὼν κολάζει αὐτούς, οὐκ ἐχθρὸς ὢν οὐδὲ ὑπὸ μίσους αὐτὸ δρῶν οὐδὲ τὴν νεολαίαν τῆς πόλεως εἰκῆ παραναλίσκων, ἀλλὰ καρτερικωτάτους καὶ παντὸς δεινοῦ κρείττονας ἀξιῶν εἶναι τοὺς σώζειν μέλλοντας τὴν πατρίδα. καίτοι κἂν μὴ ὁ Λυκοῦργος εἴπῃ, ἐννοεῖς, οἶμαι, καὶ αὐτὸς ὡς οὐκ ἄν ποτε ληφθεὶς ὁ τοιοῦτος ἐν πολέμῳ ἀπόρρητόν τι ἐξείποι τῆς Σπάρτης αἰκιζομένων τῶν ἐχθρῶν, ἀλλὰ καταγελῶν αὐτῶν μαστιγοῖτο ἂν ἁμιλλώμενος πρὸς τὸν παίοντα, ὁπότεροςὁπότερος Harmon: ὡς πρότερος MSS. ἀπαγορεύσειεν.

+
+ Ἀνάχαρσις +

ὁ Λυκοῦργος δὲ καὶ αὐτός, ὦ Σόλων, ἐμαστιγοῦτο ἐφʼ ἡλικίας, ἢ ἐκπρόθεσμος ὢν ἤδη τοῦ ἀγῶνος ἀσφαλῶς τὰ τοιαῦτα ἐνεανιεύσατο;

+ Σόλων +

πρεσβύτης ἤδη ὢν ἔγραψε τοὺς νόμους αὐτοῖς Κρήτηθεν ἀφικόμενος. ἀποδεδημήκει δὲ παρὰ τοὺς Κρῆτας, ὅτι ἤκουεν εὐνομωτάτους εἶναι, Μίνωος τοῦ Διὸς νομοθετήσαντος ἐν αὐτοῖς.

+ Ἀνάχαρσις +

τί οὖν, ὦ Σόλων, οὐχὶ καὶ σὺ ἐμιμήσω Λυκοῦργον καὶ μαστιγοῖς τοὺς νέους; καλὰ γὰρ καὶ ταῦτα καὶ ἄξια ὑμῶν ἐστιν.

+ Σόλων +

ὅτι ἡμῖν ἱκανά, ὦ Ἀνάχαρσι, ταῦτα τὰ γυμνάσια οἰκεῖα ὄντα· ζηλοῦν δὲ τὰ ξενικὰ οὐ πάνυ ἀξιοῦμεν.

+ Ἀνάχαρσις +

οὔκ; ἀλλὰ συνίης, οἶμαι, οἷόν τί ἐστι μαστιγοῦσθαι γυμνὸν ἄνω τὰς χεῖρας ἐπαίροντα μηδενὸς ἕνεκα ὠφελίμου ἢ αὐτῷ ἑκάστῳ ἢ κοινῇ τῇ πόλει. ὡς ἔγωγε ἤν ποτε ἐπιδημήσω τῇ Σπάρτῃ καθʼ ὃν καιρὸν ταῦτα δρῶσι, δοκῶ μοι τάχιστα καταλευσθήσεσθαι δημοσίᾳ πρὸς αὐτῶν, ἐπιγελῶν ἑκάστοις, ὁπόταν ὁρῶ τυπτομένους καθάπερ κλέπτας ἢ λωποδύτας ἤ τι ἄλλο τοιοῦτον ἐργασαμένους. ἀτεχνῶς γὰρ ἐλλεβόρου δεῖσθαί μοι δοκεῖ ἡ πόλις αὐτῶν καταγέλαστα ὑφʼ αὑτῆς πάσχουσα.

+
+ Σόλων +

μὴ ἐρήμην, ὦ γενναῖε, μηδὲ τῶν ἀνδρῶν ἀπόντων μόνος αὐτὸς λέγων οἴου κρατεῖν· ἔσται γάρ τις ὁ καὶ ὑπὲρ ἐκείνων σοι τὰ εἰκότα ἐν Σπάρτῃ ἀντερῶν.

+

πλὴν ἀλλὰ ἐπείπερ ἐγὼ τὰ ἡμέτερά σοι διεξελήλυθα, σὺ δὲ οὐ πάνυ ἀρεσκομένῳ αὐτοῖς ἔοικας, οὐκ ἄδικα αἰτήσειν ἔοικα παρὰ σοῦ ὡς καὶ αὐτὸς ἐν τῷ μέρει διεξέλθῃς πρός με ὃν τρόπον ὑμεῖς οἱ Σκύθαι διασκεῖτε τοὺς νέους τοὺς παρʼ ὑμῖν καὶ οἷστισι γυμνασίοις ἀνατρέφετε καὶ ὅπως ὑμῖν ἄνδρες ἀγαθοὶ γίγνονται.

+ Ἀνάχαρσις +

δικαιότατα μὲν οὖν, ὦ Σόλων, καὶ ἔγωγε διηγήσομαι τὰ Σκυθῶν νόμιμα, οὐ σεμνὰ ἴσως οὐδὲ καθʼ ὑμᾶς, οἵ γε οὐδὲ κατὰ κόρρης παταχθῆναι τολμήσαιμεν ἂν μίαν πληγήν· δειλοὶ γάρ ἐσμεν· ἀλλὰ εἰρήσεταί γε ὁποῖα ἂν ᾖ.ᾖ Fritzsche: εἴη MSS. εἰς αὔριον μέντοι, εἰ δοκεῖ, ὑπερβαλώμεθα τὴν συνουσίαν, ὡς ἅ τε αὐτὸς ἔφης ἔτι μᾶλλον ἐννοήσαιμι καθʼ ἡσυχίαν ἅ τε χρὴ εἰπεῖν συναγάγοιμι τῇ μνήμῃ ἐπελθών. τὸ δὲ νῦν ἔχον ἀπίωμεν ἐπὶ τούτοις· ἑσπέρα γὰρ ἤδη.
diff --git a/data/tlg0062/tlg035/__cts__.xml b/data/tlg0062/tlg035/__cts__.xml index 38d5ebab4..4116b2cc1 100644 --- a/data/tlg0062/tlg035/__cts__.xml +++ b/data/tlg0062/tlg035/__cts__.xml @@ -1,11 +1,17 @@ - + Necyomantia - - + + Μένιππος ἢ Νεκυομαντεία Lucian, Vol. 4. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1925. - - \ No newline at end of file + + + Menippus, or the Descent Into Hades + Lucian, Vol. 4. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1925. + + + + diff --git a/data/tlg0062/tlg035/tlg0062.tlg035.perseus-eng1.xml b/data/tlg0062/tlg035/tlg0062.tlg035.perseus-eng1.xml new file mode 100644 index 000000000..93cc70b4e --- /dev/null +++ b/data/tlg0062/tlg035/tlg0062.tlg035.perseus-eng1.xml @@ -0,0 +1,840 @@ + + + + + + +Menippus, or the Descent Into Hades +Lucian of Samosata +Austin Morris Harmon, 1878-1950 +National Endowment for the Humanities +Gregory Crane + +Gregory Crane +OCRd, tagged and added initial corrections to the text + + + +Perseus Digital Library +tlg0062.tlg001.1st1K-eng1.xml + +Available under a Creative Commons Attribution-ShareAlike 4.0 International License + +2023 +Trustees of Tufts University +United States + + + + + +Lucian + + +Austin Morris Harmon + + +Lucian of Samosata + +Trustees of Tufts University +Cambridge, MA +1925 + +4 + +The Hathi Trust + + + + + +

Text encoded in accordance with the latest EpiDoc standards

+ + +

This pointer pattern extracts section.

+ + + + + +Greek +Latin + + + + + + + + +
+Menippus, or the Descent Into Hades

Menippus, who in the Icaromenippus (II. 267) described +his ascent to Heaven to discover the truth about the nature +of the universe, now tells the story of his descent into Hades +to find out the right way to live. Utterly perplexed by the +philosophers, who neither agree in their doctrines nor practise +what they preach, he goes below to consult Teiresias, who +tells him to disregard them ; that the ordinary man’s way of +living is best.

+

The unity of the dialogue is badly marred because Lucian +has given it a double point, aiming it not only at the +philosophers but at the rich. Indeed, it is not the philosophers but the rich and powerful who are getting on badly +in Hades, and against whom a decree is passed by the assembly +of the dead.

+

This curious defect arises, I believe, from the way in +which Lucian adapted his model, the Necyia of the real +Menippus. Helm argues, to be sure, that the Menippus is a +mere epitome and revision of the Necyia, but in my opinion +the Necyia must have been a satire against wealth and power, +in which Menippus told how he (or someone else) had +learned, by his own observation and from the lips of Teiresias, that kings and millionaires fared ill in the hereafter, and +that the life of the ordinary man was preferable to theirs. This +Cynic sermon Lucian parodies and turns against the philosophers, retaining the response of Teiresias, but twisting its +point so that the “ordinary man” is now contrasted, not +with kings and plutocrats, but with philosophers. He ought +to have carried out this idea by recasting the whole show in +Hades ; but he wanted to work in a decree of the dead, which +could not be directed against the philosophers without stealing the thunder of Teiresias. So he aimed it at the rich, and +retained the stage setting of Menippus to lead up to it. +The dialogue probably was written in A.D. 161-162 (p. 90, +note). Helm’s discussion (Lucian wnd Menipp, 15 ff.) contains +much valuable comment, especially upon the magic ritual. +On Menippus, see the Index.

 + +

+ + +All hail, ye halls and portals of my home! +What joy you give mine eyes, to light returned !

Euripides, Hercules Furens, 523-4.

+A FRIEND +Isn’t this Menippus the Cynic? Assuredly nobody +else, unless I cannot see straight ; Menippus all over. +Then what is the meaning of that strange costume— +a felt cap, a lyre, and a lion’s skin? Anyhow, I must +go up to him. Good day, Menippus; where under +the sun have you come from? It is a long time since +you have shown yourself in the city. +

+

+I come from Dead Men’s Lair and Darkness Gate +Where Hades dwells, remote from other gods.

Euripides, Hecuba, 1; spoken by Polydorus as prologue.

+ +Heracles! Did Menippus die without our knowing +it, and has he now come to life all over again? + + + + + + +Nay, I was living when I went to Hell.

Attributed to Euripides; play unknown, perhaps the Petrithous (Nauck, Trag. Graec. Fragm., p. 663).

+ +What reason had you for this novel and surprising +trip? +

+

+Youth spurred me, and I had more pluck than +sense.

Perhaps from the lost Andromeda of Euripides (Nauck, p. 403).

+ +My dear fellow, do stop your play-acting; come +off your blank-verse, and tell me in plain language +like mine what your costume is, and why you had +to go down below. Certainly it is not a pleasant +and attractive journey ! +

+

+ + +Friend, ’twas necessity drew me below to the +kingdom of Hades, +There to obtain, from the spirit of Theban +Teiresias, counsel.

Odyssey, 11, 164. Lucian substitutes “Friend” for Homer’s “Mother.”

+ + +Man, you are surely out of your mind, or you +would not recite verse in that way to your friends! +

+

+Don’t be surprised, my dear fellow. I have just +been in the company of Euripides and Homer, so +that somehow or other I have become filled with +poetry, and verses come unbidden to my lips.

The Greek words form a trimeter, possibly borrowed from some comedy.

+ + + + + + + +

+ +

+But tell me, how are things going on earth, and +what are they doing in the city ? +

+

+Nothing new; just what they did before—stealing, +lying under oath, extorting usury, and weighing +pennies. +

+

+Poor wretches! They do not know what decisions +have been made of late in the lower world, and +what ordinances have been enacted against the rich; +by Cerberus, they cannot possibly evade them ! +

+

+What is that? Has any radical legislation been +passed in the lower world affecting the upper? +

+

+Yes, by Zeus, a great deal; but it is not right to +publish it broadcast and expose their secrets. Someone might indict me for impiety in the court of +Rhadamanthus, +

+

+Oh, no, Menippus! In Heaven’s name don’t +withhold your story from a friend! You will be +telling a man who knows how to keep his mouth +shut, and who, moreover, has been initiated into +the mysteries, +

+

+It is a perilous demand that you are imposing +upon me, and one not wholly consistent with piety. +However, for your sake I must be bold. The +motion, then, was passed that these rich men with + + + +great fortunes who keep their gold locked up as +closely as Danae +

+

+Don’t quote the motion, my dear fellow, before +telling me what I should be especially glad to hear +from you; that is to say, what was the purpose of +your going down, who was your guide for the +journey, and then, in due order, what you saw and +heard there; for it is to be expected, of course, that +as a man of taste you did not overlook anything +worth seeing or hearing. + +

+ +

+ +I must meet your wishes in that, too, for what +is a man to do when a friend constrains him? +First, then, I shall tell you about my decision— +what impelled me to go down. While I was a +boy, when I read in Homer and Hesiod about wars +and quarrels, not only of the demigods but of the +gods themselves, and besides about their amours and +assaults and abductions and lawsuits and banishing +fathers and marrying sisters, I thought that all these +things were right, and I felt an uncommon impulsion +toward them. But when I came of age, I found +that the laws contradicted the poets and forbade +adultery, quarrelling, and theft. So I was plunged +into great uncertainty, not knowing how to deal +with my own case; for the gods would never have +committed adultery and quarrelled with each other, +I thought, unless they deemed these actions right, +and the lawgivers would not recommend the opposite +course unless they supposed it to be advantageous. + + +

+ +

+Since I was in a dilemma, I resolved to go to the +men whom they call philosophers and put myself into +their hands, begging them to deal with me as they +would, and to show me a plain, solid path in life. +That was what I had in mind when I went to +them, but I was unconsciously struggling out of the +smoke, as the proverb goes, right into the fire! For +I found in the course of my investigation that among +these men in particular the ignorance and the perplexity was greater than elsewhere, so that they +speedily convinced me that the ordinary man’s way +of living is as good as gold. +For instance, one of them would recommend me +to take my pleasure always and to pursue that under +all circumstances, because that was happiness; but +another, on the contrary, would recommend me to +toil and moil always and to subdue my body, going +dirty and unkempt, irritating everybody and calling +names; and to clinch his argument he was perpetually reciting those trite lines of Hesiod’s about +virtue, and talking of “sweat,” and the “climb to +the summit.” Another would urge me to despise +money and think it a matter of indifference whether +one has it or not, while someone else, on the contrary, would demonstrate that even wealth was +good. As to the universe, what is the use of talking +about that? “Ideas,” “incorporealities,”’ “atoms,” +“voids,” and a multitude of such terms were dinned +into my ears by them every day until it made me +queasy. And the strangest thing was that when +they expressed the most contradictory of opinions, +each of them would produce very effective and +plausible arguments, so that when the selfsame +thing was called hot by one and cold by another, + + + + +it was impossible for me to controvert either of +them, though I knew right well that nothing could +ever be hot and cold at the same time. So in good +earnest I acted like a drowsy man, nodding now this +way and now that.

More literally, “now inclining my head forward, and now tossing it backward”; that is, assenting one moment and dissenting the next. To express disagreement, the head was (and in Greece is now) thrown back, not shaken.

+

+ +

+But there was something else, far more unreasonable than that. I found, upon observing these same +people, that their practice directly opposed their +preaching. For instance, I perceived that those who +recommended scorning money clove to it tooth and +nail, bickered about interest, taught for pay, and +underwent everything for the sake of money; and +that those who were for rejecting public opinion +aimed at that very thing not only in all that they +did, but in all that they said. Also that while +almost all of them inveighed against pleasure, they +privately devoted themselves to that alone. + +

+ +

+Disappointed, therefore, in this expectation, I was +still more uncomfortable than before, although I consoled myself somewhat with the thought that if I +was still foolish and went about in ignorance of the +truth, at all events I had the company of many wise +men, widely renowned for intelligence. So one time, +while I lay awake over these problems, I resolved to +go to Babylon and address myself to one of the +Magi, the disciples and successors of Zoroaster, as +I had heard that with certain charms and ceremonials +they could open the gates of Hades, taking down in +safety anyone they would and guiding him back again. +Consequently I thought best to arrange with one of + + + + +these men for my going down, and then to call upon +Teiresias of Boeotia and find out from him in his +capacity of prophet and sage what the best life was, +the life that a man of sense would choose. +Well, springing to my feet, I made straight for +Babylon as fast as I could go. On my arrival I +conversed with one of the Chaldeans, a wise man of +miraculous skill, with grey hair and a very majestic +beard; his name was Mithrobarzanes. By dint of +supplications and entreaties, I secured his reluctant +consent to be my guide on the journey at whatever +price he would. + +

+ +

+ +So the man took me in charge, and +first of all, for twenty-nine days, beginning with the +new moon, he took me down to the Euphrates in the +early morning, toward sunrise, and bathed me; +after which he would make a long address which I +could not follow very well, for like an incompetent +announeer at the games, he spoke rapidly and indistinctly. It is likely, however, that he was invoking +certain spirits. Anyhow, after the incantation he +would spit in my face thrice and then go back again +without looking at anyone whom he met. We ate +nuts, drank milk, mead, and the water of the +Choaspes, and slept out of doors on the grass. +When he considered the preliminary course of +dieting satisfactory, taking me to the Tigris river +at midnight he purged me, cleansed me, and consecrated me with torches and squills and many other +things, murmuring his incantation as he did so. Then +after he had becharmed me from head to foot and +walked all about me, that I might not be harmed +by the phantoms, he took me home again, just as + + + +I was, walking backward. After that, we made +ready for the journey. + +

+ +

+He himself put on a +magician’s gown very like the Median dress, and +speedily costumed me in these things which you +see—the cap, the lion’s skin, and the lyre besides ; +and he urged me, if anyone should ask my name, +not to say Menippus, but Heracles or Odysseus or +Orpheus. +

+

+What was his object in that, Menippus? I do +not understand the reason either for the costume +or for the names. +

+

+Why, that, at any rate, is obvious and not at all +shrouded in mystery. Since they had been before +us in going down to Hades alive, he thought that +if he should make me look like them, I might easily +slip by the frontier-guard of Aeacus and go in unhindered as something of an old acquaintance ; for +thanks to my costume they would speed me along +on my journey just as they do in the plays.

There were many comedies with this motive. The only one extant is the Frogs of Aristophanes, where Dionysus descends in the costume of Heracles.

+

+ +

+Well, day was just beginning to break when we +went down to the river and set about getting under +way. He had provided a boat, victims, mead, and +everything else that we should need for the ritual. +So we shipped all the stores, and at length ourselves + + + + Gloomily hied us aboard, with great tears falling +profusely. + +Odyssey, 11, 5. + + + + + + +For a space we drifted along in the river, and +then we sailed into the marsh and the lake in which +the Euphrates loses itself. After crossing this, we +came to a deserted, woody, sunless place. There +at last we landed with Mithrobarzanes leading the +way; we dug a pit, we slaughtered the sheep, and +we sprinkled their blood about it. Meanwhile the +magician held a burning torch and no longer +muttered in a low tone but shouted as loudly as +he could, invoking the spirits, one and all, at the +top of his lungs; also the Tormentors, the Furies, + + + + Hecate, queen of the night, and eery Persephoneia. + +Source of the verse unknown. + + +With these names he intermingled a number +of foreign-sounding, meaningless words of many +syllables. +

+ +

+In a trice the whole region began to quake, +the ground was rent asunder by the incantation, +barking of Cerberus was audible afar off, and +things took on a monstrously gloomy and sullen +look. + + + + Aye, deep down it affrighted the king of the +dead, Aidoneus— + +Iliad, 20, 61. + + + +for by that time we could see almost everything— +the Lake, and the River of Burning Fire, and the +palace of Pluto. But in spite of it all, we went +down through the chasm, finding Rhadamanthus +almost dead of fright. Cerberus barked a bit, to be +sure, and stirred slightly, but when I hastily +touched my lyre he was at once bewitched by the +music. When we reached the lake, however, we +came near not getting across, for the ferry was +already crowded and full of groaning. Only + + + + +wounded men were aboard, one injured in the +leg, another in the head, and so on. They +were there, in my opinion, through some war +or other.

Supposed to refer to the disasters of a.d. 161 in the Parthian war.

+ +

+However, when good old Charon saw the lion-skin +he thought that I was Heracles, so he took me in, +and not only ferried me across gladly but pointed +out the path for us when we went ashore. +

+ +

Since we +were in the dark, Mithrobarzanes led the way and +I followed after, keeping hold of him, until we +reached a very large meadow overgrown with +asphodel, where the shades of the dead flitted +squeaking about us. Going ahead little by little, +we came to the court of Minos. As it chanced, +he himself was sitting on a lofty throne, while +beside him stood the Tormentors, the Furies, and +the Avengers. From one side a great number of +men were being led up in line, bound together +with a long chain; they were said to be adulterers, +procurers, tax-collectors, toadies, informers, and all +that crowd of people who create such confusion in +life. In a separate company the millionaires and +the money-lenders came up, pale, pot-bellied, and +gouty, each of them with a neck-iron and a +hundred-pound “crow” upon him.

We are left to conjecture as to the nature of Lucian’s “crow,” for the word does not seem to be used elsewhere in a similar application. The extreme weight, however, suggests something resembling ball-and-chain, a weight attached by a hook to a chain which perhaps was fastened to the neck-iron. It would have to be carried in the and.

Standing by, +we looked at what was going on, and listened to +the pleas of the defendants, who were prosecuted +by speakers of a novel and surprising sort. + + + + + + +Who were they, in Heaven’s name? Don’t +hesitate to tell me that also. +

+

+You know these shadows that our bodies cast in +the sunshine ? +

+

+Why, to be sure! +

+

+Well, when we die, they prefer charges and give +evidence against us, exposing whatever we have +done in our lives; and they are considered very +trustworthy because they always keep us company +and never leave our bodies. +

+ +

+But to resume, Minos would examine each man +carefully and send him away to the Place of the +Wicked, to be punished in proportion to his crimes ; +and he dealt most harshly with those who were +swollen with pride of wealth and place, and almost +expected men to bow down and worship them; for +he resented their short-lived vainglory and superciliousness, and their failure to remember that they +themselves were mortal and had become possessed +of mortal goods. So, after stripping off all their +quondam splendour—wealth, I mean, and lineage +and sovereignty—they stood there naked, with +hanging heads, reviewing, point by point, their +happy life among us as if it had been adream. For +my part I was highly delighted to see that, and +whenever I recognized one of them, I would go up +and quietly remind him what he used to be in life +and how puffed up he had been then, when many men + + + +stood at his portals in the early morning awaiting +his advent, hustled about and locked out by his +servants, while he himself, bursting upon their +vision at last in garments of purple or gold or gaudy +stripes, thought that he was conferring happiness +and bliss upon those who greeted him if he +proffered his right hand or his breast, to be covered +with kisses. They chafed, I assure you, as they +listened ! +

+ +

+But to return to Minos, he gave one decision by +favour; for Dionysius of Sicily had been charged +with many dreadful and impious crimes by Dion as +prosecutor and the shadow as witness, but Aristippus +of Cyrene appeared—they hold him in honour, and +he has very great influence among the people of +the lower world—and when Dionysius was within +an ace of being chained up to the Chimera, he got +him let off from the punishment by saying that +many men of letters had found him obliging in +the matter of money.

Aristippus had lived at the court of Dionysius the Younger. Among the men of letters there present were Plato, Xenocrates, Speusippos, and Aeschines the Socratic.

+ +

+ +

+Leaving the court reluctantly, we came to the +place of punishment, where in all truth, my friend, +there were many pitiful things to hear and to see. +The sound of scourges could be heard, and therewithal the wails of those roasting on the fire; there +were racks and pillories and wheels; Chimera tore +and Cerberus ravened. They were being punished +all together, kings, slaves, satraps, poor, rich, and +beggars, and all were sorry for their excesses. Some +of them we even recognized when we saw them, all + + + + +that were recently dead. But they covered their +faces and turned away, and if they so much as +cast a glance at us, it was thoroughly servile and +obsequious, even though they had been unimaginably +oppressive and haughty in life. Poor people, however, were getting only half as much torture and +resting at intervals before being punished again. +Moreover, I saw all that is told of in the legends— +Ixion, Sisyphus, Tantalus the Phrygian, who was +certainly in a bad way,

A reflection (purposely bald and prosaic, in order to fetch a smile) of Homer’s χαλέπ᾽ ἄλγε' ἔχοντα (Odyssey, 11, 582).

and earthborn Tityus— +Heracles, how big he was! Indeed, he took up land +enough for a farm as he lay there!

He covered nine pelethra; Odyssey, 11,577; unfortunately we do not know how much a Homeric pelethron was. But when Athena took the measure of Ares, who could shout as loud as nine or ten thousand soldiers, it was but seven pelethra (Il. 5, 860; 21, 407).

+ +

+ +

+After making our way past these people also, we +entered the Acherusian Plain, where we found the +demigods and the fair women and the whole crowd +of the dead, living by nations and by clans, some of +them ancient and mouldy, and, as Homer says, +“impalpable,” while others were still well preserved +and substantial, particularly the Egyptians, thanks +to the durability of their embalming process. It +was not at ail easy, though, to tell them apart, for +all, without exception, become precisely alike when +their bones are bare. However, with some difficulty +and by dint of long study we made them out. But +they were lying one atop of another, ill-defined, +unidentified, retaining no longer any trace of earthly +beauty. So, with many skeletons lying together, +all alike staring horridly and vacuously and baring + + + + + + +their teeth, I questioned myself how I could distinguish Thersites from handsome Nireus, or the +mendicant Irus from the King of the Phaeacians, or +the cook Pyrrhias from Agamemnon; for none of +their former means of identification abode with +them, but their bones were all alike, undefined, +unlabelled, and unable ever again to be distinguished +by anyone. + +

+ +

+ +So as I looked at them it seemed to me that +human life is like a long pageant, and that all its +trappings are supplied and distributed by Fortune, +who arrays the participants in various costumes of +many colours. Taking one person, it may be, she +attires him royally, placing a tiara upon his head, +giving him body-guards, and encircling his brow +with the diadem; but upon another she puts the +costume of a slave. Again, she makes up one person +so that he is handsome, but causes another to be +ugly and ridiculous. I suppose that the show must +needs be diversified. And often, in the very middle +of the pageant, she exchanges the costumes of several +players; instead of allowing them to finish the +pageant in the parts that had been assigned to +them, she re-apparels them, forcing Croesus to +assume the dress of a slave and a captive, and shifting Maeandrius, who formerly paraded among the +servants, into the imperial habit of Polycrates. For +a brief space she lets them use their costumes, but +when the time of the pageant is over, each gives +back the properties and lays off the costume along +with his body, becoming what he was before his +birth, no different from his neighbour. Some, however, are so ungrateful that when Fortune appears +to them and asks her trappings back, they are vexed + + + + +and indignant, as if they were being robbed of their +own property, instead of giving back what they had +borrowed for a little time. +I suppose you have often seen these stage-folk +who act in tragedies, and according to the demands +of the plays become at one moment Creons, and +again Priams or Agamemnons; the very one, it may +be, who a short time ago assumed with great dignity +the part of Cecrops or of Erectheus soon appears as +a servant at the bidding of the poet. And when +at length the play comes to an end, each of them +strips off his gold-bespangled robe, lays aside his +mask, steps out of his buskins, and goes about in +poverty and humility, no longer styled Agamemnon, +son of Atreus, or Creon, son of Menoeceus, but Polus, +son of Charicles, of Sunium, or Satyrus, son of Theogiton, of Marathon.

Polus and Satyrus were famous actors, both of the fourth century B.C.

That is what human affairs are +like, it seemed to me as I looked. +

+ +

+ +But tell me, Menippus; those who have such +expensive, high monuments on earth, and tombstones and statues and inscriptions—are they no +more highly honoured there than the common dead ? +

+

+Nonsense, man! If you had seen Mausolus himself—I mean the Carian, so famous for his monument +—I know right well that you would never have +stopped laughing, so humbly did he lie where he + + + + +was flung, in a cubby-hole, inconspicuous among the +rest of the plebeian dead, deriving, in my opinion, +only this much satisfaction from his monument, that +he was heavy laden with such a great weight resting +upon him. When Aeacus measures off the space +for each, my triend—and he gives at most not over +a foot—one must be content to lie in it, huddled +together to fit its compass. But you would have +laughed much more heartily, I think, if you had +seen our kings and satraps reduced to poverty there, +and either selling salt fish on account of their neediness or teaching the alphabet, and getting abused +and hit over the head by all comers, like the +meanest of slaves. In fact, when I saw Philip of +Macedon, I could not control my laughter. He was +pointed out to me in a corner, cobbling worn-out +sandals for pay! Many others, too, could be seen +begging at the cross-roads—your Xerxeses, I mean, +and Dariuses and Polycrateses. +

+ +

+ +What you say about the kings is extraordinary +and almost incredible. But what was Socrates +doing, and Diogenes, and the rest of the wise men? +

+

+As to Socrates, there too he goes about crossquestioning everyone. His associates are Palamedes, +Odysseus, Nestor, and other talkative corpses. His +legs, I may say, were still puffed up and swollen +from his draught of poison. And good old Diogenes +lives with Sardanapalus the Assyrian, Midas the + + + +Phrygian, and several other wealthy men. As he +hears them lamenting and reviewing their former +good-fortune, he laughs and rejoices; and often he +lies on his back and sings in a very harsh and unpleasant voice, drowning out their lamentations, so +that the gentlemen are annoyed and think of changing their lodgings because they cannot stand +Diogenes. +

+ +

+ +Well, enough of this, but what was the motion +that in the beginning you said had been passed +against the rich? +

+

+Thanks for reminding me. Somehow or other, +in spite of my intention to speak about that, I went +very much astray in my talk. +During my stay there, the city fathers called a +public meeting to discuss matters of general interest ; +so when I saw many people running in the same +direction, I mingled with the dead and speedily +became one of the electors myself. Well, various +business was transacted, and at last that about the +rich. After many dreadful charges of violence and +mendacity and superciliousness and injustice had +been brought against them, at length one of the +demagogues rose and read the following motion. + +

+ +

+(MOTION) +“Whereas many lawless deeds are done in life +by the rich, who plunder and oppress and in every +way humiliate the poor, + + + +“Be it resolved by the senate and people, that +when they die their bodies be punished like those +of the other malefactors, but their souls be sent +back up into life and enter into donkeys until they +shall have passed two hundred and fifty thousand +years in the said condition, transmigrating from +donkey to donkey, bearing burdens, and being +driven by the poor; and that thereafter it be +permitted them to die. +“On motion of Scully Fitzbones of Corpsebury, +Cadavershire.” +After this motion had been read, the officials put +it to the vote, the majority indicated assent by the +usual sign, Brimo brayed and Cerberus howled. That +is the way in which their motions are enacted and +ratified. + +

+ +

+Well, there you have what took place at the +meeting. For my part, I did what I came to do. +Going to Teiresias, I told him the whole story and +besought him to tell me what sort of life he considered the best. He laughed (he is a blind little +old gentleman, pale, with a piping voice) and said: +“My son, I know the reason for your perplexity ; it +came from the wise men, who are not consistent +with themselves. But it is not permissible to tell +you, for Rhadamanthus has forbidden it.” “Don’t +say that, gaffer,” said I. “Tell me, and don’t allow +me to go about in life blinder than you are.” So he +took me aside, and after he had led me a good way +apart from the others, he bent his head slightly +toward my ear and said: “The life of the common +sort is best, and you will act more wisely if you + + + +stop speculating about heavenly bodies and discussing +final causes and first causes, spit your scorn at those +clever syllogisms, and counting all that sort of thing +nonsense, make it always your sole object to put +the present to good use and to hasten on your way, +laughing a great deal and taking nothing seriously.” + + + + So he spoke, and betook him again through the +asphodel meadow. + +Apparently a cento from Homer ; cf. Odyssey, 11, 539. + +

+ +

+As it was late by then, I said: “Come, Mithrobarzanes, why do we delay? Why not go back to +life again?” To this he replied: “Never fear, +Menippus; I will show you a quick and easy short +cut.” And then, taking me to a place murkier than +the rest of the region and pointing with his finger +to a dim and slender ray of light coming in as if +through a keyhole, a long way off, he said: “That +is the sanctuary of Trophonius, where the people +from Boeotia come down. So go up by that route +and you will be in Greece directly.” Delighted +with his words, I embraced the sorcerer, very +laboriously crawled up through the hole somehow, +and found myself in Lebadeia. + + +

+ + diff --git a/data/tlg0062/tlg035/tlg0062.tlg035.perseus-grc2.xml b/data/tlg0062/tlg035/tlg0062.tlg035.perseus-grc2.xml index 3bb7fbf24..1a83cda89 100644 --- a/data/tlg0062/tlg035/tlg0062.tlg035.perseus-grc2.xml +++ b/data/tlg0062/tlg035/tlg0062.tlg035.perseus-grc2.xml @@ -8,17 +8,19 @@ Μένιππος ἢ Νεκυομαντεία Lucian -A. M. Harmon +Austin Morris Harmon, 1878-1950 Perseus Project, Tufts University Gregory Crane Prepared under the supervision of Bridget Almas Lisa Cerrato +Gregory Crane Rashmi Singhal The National Endowment for the Humanities +Harvard Library Arcadia Fund Google Digital Humanities Awards Program @@ -32,14 +34,14 @@ Available under a Creative Commons Attribution-ShareAlike 4.0 International License - + Lucian Lucian - A. M. Harmon + Austin Morris Harmon, 1878-1950 London William Heinemann Ltd. @@ -54,25 +56,25 @@ - +

optical character recognition

 - +

This pointer pattern extracts section.

 - + - + Greek @@ -82,20 +84,22 @@ EpiDoc and CTS conversion and other cleanup - + -
+
Μένιππος -

ω χαψε μἑλαθμον πρόπυλὰ θʼ ἑστίας ἐμῆς, ὡς ἄσμενὸς σʼ ἐσεῖδον ἐς φάος μολών.

+ὦ χαῖρε μέλαθρον πρόπυλά θʼ ἑστίας ἐμῆς, +ὡς ἄσμενός ς’ ἐσεῖδον ἐς φάος μολών. + Φίλος -

οὐ Μένιππος οὗτός ἐστιν ὁ κύων; οὐ μὲν οὖν ἄλλος, εἰ μὴ ἐγὼ παραβλέπω· Μένιππος ὅλος. τί οὖν αὐτῷ βούλεται τὸ ἀλλόκοτον τοῦ σχήματος, πῖλος καὶ λύρα καὶ λεοντῆ; πλὴν ἀλλὰ προσιτέον γε αὐτῷ. χαῖρε, ὦ Μένιππε· πόθεν ἡμῖν ἀφῖξαι; πολὺς γὰρ χρόνος οὐ πέφηνας ἐν τῇ πόλει.

+

οὐ Μένιππος οὗτός ἐστιν ὁ κύων; οὐ μὲν οὖν ἄλλος, εἰ μὴ ἐγὼ παραβλέπω· Μένιππος ὅλος.ὅλος Graevius: Μενίππους ὅλους γβ. τί οὖν αὐτῷ βούλεται τὸ ἀλλόκοτον τοῦ σχήματος, πῖλος καὶ λύρα καὶ λεοντῆ; πλὴν ἀλλὰ προσιτέον γε αὐτῷ. χαῖρε, ὦ Μένιππε· πόθεν ἡμῖν ἀφῖξαι; πολὺς γὰρ χρόνος οὐ πέφηνας ἐν τῇ πόλει.πόλει Cf. Dial. Meretr. 10. 1. : οὐ γὰρ ἑωρακα πολὺς ἤδη χρόνοι αὐτὸν παρ' ὑμῖν.

Μένιππος -

ἥκω νεκρῶν κευθμῶνα καὶ σκότου πύλας λιπών, ἵνʼ Αιδης χωρὶς ᾤκισται θεῶν.

+

ἥκω νεκρῶν κευθμῶνα καὶ σκότου πύλας λιπών, ἵνʼ Ἅιδης χωρὶς ᾤκισται θεῶν.

Φίλος

Ἡράκλεις, ἐλελήθει Μένιππος ἡμᾶς ἀποθανών, κᾆτα ἐξ ὑπαρχῆς ἀναβεβίωκεν;

@@ -110,13 +114,13 @@

νεότης μʼ ἐπῆρε καὶ θράσος τοῦ νοῦ πλέον.

Φίλος -

παῦσαι, μακάριε, τραγῳδῶν καὶ λέγε οὑτωσί πως ἁπλῶς καταβὰς ἀπὸ τῶν ἰαμβείων, τίς ἡ στολὴ; τί σοι τῆς κάτω πορείας ἐδέησεν; ἄλλως γὰρ οὐχ ἡδεῖά τις οὐδὲ ἀσπάσιος ἡ ὁδός.

+

παῦσαι, μακάριε, τραγῳδῶν καὶ λέγε οὑτωσί πως ἁπλῶς καταβὰς ἀπὸ τῶν ἰαμβείων, τίς ἡ στολή; τί σοι τῆς κάτω πορείας ἐδέησεν; ἄλλως γὰρ οὐχ ἡδεῖά τις οὐδὲ ἀσπάσιος ἡ ὁδός.

Μένιππος -

φιλότης, χρειώ με κατήγαγεν εἰς Ἀΐδαο ψυχῇ χρησόμενον Θηβαίου. Τειρεσίαο.

+

ὦ φιλότης, χρειώ με κατήγαγεν εἰς Ἀΐδαο ψυχῇ χρησόμενον Θηβαίου Τειρεσίαο.

Φίλος -

οὗτος, ἀλλʼ ἦ παραπαίεις οὐ γὰρ ἂν οὕτως ἐμμέτρως ἐρραψῴδεις πρὸς ἄνδρας φίλους.

+

οὗτος, ἀλλʼ ἦ παραπαίεις· οὐ γὰρ ἂν οὕτως ἐμμέτρως ἐρραψῴδεις πρὸς ἄνδρας φίλους.

Μένιππος

μὴ θαυμάσῃς, ὦ ἑταῖρε· νεωστὶ γὰρ Εὐριπίδῃ καὶ Ὁμήρῳ συγγενόμενος οὐκ οἶδʼ ὅπως ἀνεπλήσθην τῶν ἐπῶν καὶ αὐτόματά μοι τὰ μέτρα ἐπὶ τὸ στόμα ἔρχεται.

@@ -124,10 +128,10 @@
Μένιππος -

ἀτάρ εἰπέ μοι, πῶς τὰ ὑπὲρ γῆς ἔχει καὶ τί ποιοῦσιν οἱ ἐν τῇ πόλει;

+

ἀτὰρ εἰπέ μοι, πῶς τὰ ὑπὲρ γῆς ἔχει καὶ τί ποιοῦσιν οἱ ἐν τῇ πόλει;

Φίλος -

καινὸν οὐδέν, ἀλλʼ οἷα καὶ πρὸ τοῦ ἁρπάζουσιν, ἐπιορκοῦσιν, τοκογλυφοῦσιν, ὀβολοστατοῦσιν.

+

καινὸν οὐδέν, ἀλλʼ οἷα καὶ πρὸ τοῦ· ἁρπάζουσιν, ἐπιορκοῦσιν, τοκογλυφοῦσιν, ὀβολοστατοῦσιν.

Μένιππος

ἄθλιοι καὶ κακοδαίμονες· οὐ γὰρ ἴσασιν οἷα ἔναγχος κεκύρωται παρὰ τοῖς κάτω καὶ οἷα κεχειροτόνηται τὰ ψηφίσματα κατὰ τῶν πλουσίων, ἃ μὰ τὸν Κέρβερον οὐδεμία μηχανὴ τὸ διαφυγεῖν αὐτούς.

@@ -139,10 +143,10 @@

νὴ Δία, καὶ πολλά γε· ἀλλʼ οὐ θέμις ἐκφέρειν αὐτὰ πρὸς ἅπαντας οὐδὲ ἐξαγορεύειν τὰ ἀπόρρητα, μὴ καί τις ἡμᾶς γράψηται γραφὴν ἀσεβείας ἐπὶ τοῦ Ῥαδαμάνθυος.

Φίλος -

μηδαμῶς, ὦ Μένιππε, πρὸς τοῦ Διός, μὴ φθονήσῃς τῶν λόγων φίλῳ ἀνδρί· πρὸς γὰρ εἰδότα σιωπᾶν ἐρεῖς, τὰ τʼ ἄλλα καὶ πρὸς μεμυημένον.

+

μηδαμῶς, ὦ Μένιππε, πρὸς τοῦ Διός, μὴ φθονήσῃς τῶν λόγων φίλῳ ἀνδρί· πρὸς γὰρ εἰδότα σιωπᾶν ἐρεῖς, τά τʼ ἄλλα καὶ πρὸς μεμυημένον.

Μένιππος -

χαλεπὸν μὲν ἐπιτάττεις τὸ ἐπίταγμα καὶ οὐ πάντῃ εὐσεβές πλὴν ἀλλὰ σοῦ γε ἕνεκα τολμητέον. ἔδοξε δὴ τοὺς πλουσίους τούτους καὶ πολυχρημάτους καὶ τὸ χρυσίον κατάκλειστον ὥσπερ τὴν Δανάην φυλάττοντας —

+

χαλεπὸν μὲν ἐπιτάττεις τὸ ἐπίταγμα καὶ οὐ πάντῃ εὐσεβές· πλὴν ἀλλὰ σοῦ γε ἕνεκα τολμητέον. ἔδοξε δὴ τοὺς πλουσίους τούτους καὶ πολυχρημάτους καὶ τὸ χρυσίον κατάκλειστον ὥσπερ τὴν Δανάην φυλάττοντας —

Φίλος

μὴ πρότερον εἴπῃς, ὦγαθέ, τὰ δεδογμένα πρὶν ἐκεῖνα διελθεῖν ἃ μάλιστʼ ἂν ἡδέως ἀκούσαιμί σου, τίς ἡ ἐπίνοιά σοι τῆς καθόδου ἐγένετο, τίς δʼ ὁ τῆς πορείας ἡγεμών, εἶθʼ ἑξῆς ἅ τε εἶδες ἅ τε ἤκουσας παρʼ αὐτοῖς· εἰκὸς γὰρ δὴ φιλόκαλον ὄντα σε μηδὲν τῶν ἀξίων θέας ἢ ἀκοῆς παραλιπεῖν.

@@ -150,31 +154,31 @@
Μένιππος -

ὑπουργητέον καὶ ταῦτά σοι· τί γὰρ ἂν καὶ πάθοι τις, ὁπότε φίλος ἀνὴρ βιάζοιτο; καὶ δὴ πρῶτά σοι δίειμι τὰ περὶ τῆς γνώμης τῆς ἐμῆς, ὅθεν ὡρμήθην πρὸς τὴν κατάβασιν. ἐγὼ γάρ, ἄχρι μὲν ἐν παισὶν ἦν, ἀκούων Ὁμήρου καὶ Ἡσιόδου πολέμους καὶ στάσεις διηγουμένων οὐ μόνον τῶν ἡμιθέων, ἀλλὰ καὶ αὐτῶν ἤδη τῶν θεῶν, ἔτι δὲ καὶ μοιχείας αὐτῶν καὶ βίας καὶ ἁρπαγὰς καὶ δίκας καὶ πατέρων ἐξελάσεις καὶ ἀδελφῶν γάμους, πάντα ταῦτα ἐνόμιζον εἶναι καλὰ καὶ οὐ παρέργως ἐκινούμην πρὸς αὐτά. ἐπεὶ δὲ εἰς ἄνδρας τελεῖν ἠρξάμην. πάλιν αὖ ἐνταῦθα ἤκουον τῶν νόμων τἀναντία τοῖς ποιηταῖς κελευόντων, μήτε μοιχεύειν μήτε στασιάζειν μήτε ἁρπάζειν. ἐν μεγάλῃ οὖν καθεστήκειν ἀμφιβολίᾳ, οὐκ εἰδὼς ὅ τι χρησαίμην ἐμαυτῷ· οὔτε γὰρ ἄν ποτε τοὺς θεοὺς μοιχεῦσαι καὶ στασιάσαι πρὸς ἀλλήλους ἡγούμην εἰ μὴ ὡς περὶ καλῶν τούτων ἐγίγνωσκον, οὔτʼ ἂν τοὺς νομοθέτας τἀναντία παραινεῖν εἰ μὴ λυσιτελεῖν ὑπελάμβανον.

+

ὑπουργητέον καὶ ταῦτά σοι· τί γὰρ ἂν καὶ πάθοι τις, ὁπότε φίλος ἀνὴρ βιάζοιτο; καὶ δὴ πρῶτά σοι δίειμι τὰ περὶ τῆς γνώμης τῆς ἐμῆς, ὅθεν ὡρμήθην πρὸς τὴν κατάβασιν. ἐγὼ γάρ, ἄχρι μὲν ἐν παισὶν ἦν, ἀκούων Ὁμήρου καὶ Ἡσιόδου πολέμους καὶ στάσεις διηγουμένων οὐ μόνον τῶν ἡμιθέων, ἀλλὰ καὶ αὐτῶν ἤδη τῶν θεῶν, ἔτι δὲ καὶ μοιχείας αὐτῶν καὶ βίας καὶ ἁρπαγὰς καὶ δίκας καὶ πατέρων ἐξελάσεις καὶ ἀδελφῶν γάμους, πάντα ταῦτα ἐνόμιζον εἶναι καλὰ καὶ οὐ παρέργως ἐκινούμην πρὸς αὐτά. ἐπεὶ δὲ εἰς ἄνδρας τελεῖν ἠρξάμην, πάλιν αὖ ἐνταῦθα ἤκουον τῶν νόμων τἀναντία τοῖς ποιηταῖς κελευόντων, μήτε μοιχεύειν μήτε στασιάζειν μήτε ἁρπάζειν. ἐν μεγάλῃ οὖν καθειστήκειν ἀμφιβολίᾳ, οὐκ εἰδὼς ὅ τι χρησαίμην ἐμαυτῷ· οὔτε γὰρ ἄν ποτε τοὺς θεοὺς μοιχεῦσαι καὶ στασιάσαι πρὸς ἀλλήλους ἡγούμην εἰ μὴ ὡς περὶ καλῶν τούτων ἐγίγνωσκον, οὔτʼ ἂν τοὺς νομοθέτας τἀναντία παραινεῖν εἰ μὴ λυσιτελεῖν ὑπελάμβανον.
Μένιππος

ἐπεὶ δὲ διηπόρουν, ἔδοξέ μοι ἐλθόντα παρὰ τοὺς καλουμένους τούτους φιλοσόφους ἐγχειρίσαι τε ἐμαυτὸν καὶ δεηθῆναι αὐτῶν χρῆσθαί μοι ὅ τι βούλοιντο καί τινα ὁδὸν ἁπλῆν καὶ βέβαιον ὑποδεῖξαι τοῦ βίου.

ταῦτα μὲν δὴ φρονῶν προσῄειν αὐτοῖς, ἐλελήθειν δʼ ἐμαυτὸν εἰς αὐτό, φασί, τὸ πῦρ ἐκ τοῦ καπνοῦ βιαζόμενος. παρὰ γὰρ δὴ τούτοις μάλιστα εὕρισκον ἐπισκοπῶν τὴν ἄγνοιαν καὶ τὴν ἀπορίαν πλείονα, ὥστε μοι τάχιστα χρυσοῦν ἀπέδειξαν οὗτοι τὸν τῶν ἰδιωτῶν τοῦτον βίον.

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ἀμέλει ὁ μὲν αὐτῶν παρῄνει τὸ πᾶν ἥδεσθαι καὶ μόνον τοῦτο ἐκ παντὸς μετιέναι· τοῦτο γὰρ εἶναι τὸ εὔδαιμον. ὁ δέ τις ἔμπαλιν, πονεῖν τὰ πάντα καὶ μοχθεῖν καὶ τὸ σῶμα καταναγκάζειν ῥυπῶντα καὶ αὐχμῶντα καὶ πᾶσι δυσαρεστοῦντα καὶ λοιδορούμενον, συνεχὲς ἐπιρραψῳδῶν τὰ πάνδημα ἐκεῖνα τοῦ Ἡσιόδου περὶ τῆς ἀρετῆς ἔπη καὶ τὸν ἱδρῶτα καὶ τὴν ἐπὶ τὸ ἄκρον ἀνάβασιν. ἄλλος καταφρονεῖν χρημάτων παρεκελεύετο καὶ ἀδιάφορον οἴεσθαι τὴν κτῆσιν αὐτῶν ὁ δέ τις ἔμπαλιν ἀγαθὸν εἶναι καὶ τὸν πλοῦτον ἀπεφαίνετο. περὶ μὲν γὰρ τοῦ κόσμου τί χρὴ καὶ λέγειν; ὅς γε ἰδέας καὶ ἀσώματα καὶ ἀτόμους καὶ κενὰ καὶ τοιοῦτόν τινα ὄχλον ὀνομάτων ὁσημέραι παρʼ αὐτῶν ἀκούων ἐναυτίων. καὶ τὸ πάντων ἀτοπώτατον, ὅτι περὶ τῶν ἐναντιωτάτων ἕκαστος αὐτῶν λέγων σφόδρα νικῶντας καὶ πιθανοὺς λόγους ἐπορίζετο, ὥστε μήτε τῷ θερμὸν τὸ αὐτὸ πρᾶγμα λέγοντι μήτε ψυτῷ χρὸν ἀντιλέγειν ἔχειν, καὶ ταῦτʼ εἰδότα σαφῶς ὡς οὐκ ἄν ποτε θερμὸν εἴη τι καὶ ψυχρὸν ἐν ταὐτῷ χρόνῳ. ἀτεχνῶς οὖν ἔπασχον τοῖς νυστάζουσι τούτοις ὅμοιον, ἄρτι μὲν ἐπινεύων, ἄρτι δὲ ἀνανεύων ἔμπαλιν.

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ἀμέλει ὁ μὲν αὐτῶν παρῄνει τὸ πᾶν ἥδεσθαι καὶ μόνον τοῦτο ἐκ παντὸς μετιέναι· τοῦτο γὰρ εἶναι τὸ εὔδαιμον. ὁ δέ τις ἔμπαλιν, πονεῖν τὰ πάντα καὶ μοχθεῖν καὶ τὸ σῶμα καταναγκάζειν ῥυπῶντα καὶ αὐχμῶντα καὶ πᾶσι δυσαρεστοῦντα καὶ λοιδορούμενον, συνεχὲς ἐπιρραψῳδῶν τὰ πάνδημα ἐκεῖνα τοῦ Ἡσιόδου περὶ τῆς ἀρετῆς ἔπη καὶ τὸν ἱδρῶτα καὶ τὴν ἐπὶ τὸ ἄκρον ἀνάβασιν. ἄλλος καταφρονεῖν χρημάτων παρεκελεύετο καὶ ἀδιάφορον οἴεσθαι τὴν κτῆσιν αὐτῶν· ὁ δέ τις ἔμπαλιν ἀγαθὸν εἶναι καὶ τὸν πλοῦτον ἀπεφαίνετο. περὶ μὲν γὰρ τοῦ κόσμου τί χρὴ καὶ λέγειν; ὅς γε ἰδέας καὶ ἀσώματα καὶ ἀτόμους καὶ κενὰ καὶ τοιοῦτόν τινα ὄχλον ὀνομάτων ὁσημέραι παρʼ αὐτῶν ἀκούων ἐναυτίων. καὶ τὸ πάντων ἀτοπώτατον, ὅτι περὶ τῶν ἐναντιωτάτων ἕκαστος αὐτῶν λέγων σφόδρα νικῶντας καὶ πιθανοὺς λόγους ἐπορίζετο, ὥστε μήτε τῷ θερμὸν τὸ αὐτὸ πρᾶγμα λέγοντι μήτε τῷ ψυχρὸν ἀντιλέγειν ἔχειν, καὶ ταῦτʼ εἰδότα σαφῶς ὡς οὐκ ἄν ποτε θερμὸν εἴη τι καὶ ψυχρὸν ἐν ταὐτῷ χρόνῳ. ἀτεχνῶς οὖν ἔπασχον τοῖς νυστάζουσι τούτοις ὅμοιον, ἄρτι μὲν ἐπινεύων, ἄρτι δὲ ἀνανεύων ἔμπαλιν.
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πολλῷ δὲ τούτων ἐκεῖνο ἀλογώτερον τοὺς γὰρ αὐτοὺς τούτους εὕρισκον ἐπιτηρῶν ἐναντιώτατα τοῖς αὑτῶν λόγοις ἐπιτηδεύοντας. τοὺς γοῦν καταφρονεῖν παραινοῦντας χρημάτων ἑώρων ἀπρὶξ ἐχομένους αὐτῶν καὶ περὶ τόκων διαφερομένους καὶ ἐπὶ μισθῷ παιδεύοντας καὶ πάντα ἕνεκα τούτων ὑπομένοντας, τούς τε τὴν δόξαν ἀποβαλλομένους αὐτῆς ταύτης χάριν τὰ πάντα καὶ πράττοντας καὶ λέγοντας, ἡδονῆς τε αὖ σχεδὸν ἅπαντας κατηγοροῦντας, ἰδίᾳ δὲ μόνῃ ταύτῃ προσηρτημένους.

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πολλῷ δὲ τούτων ἐκεῖνο ἀλογώτερον· τοὺς γὰρ αὐτοὺς τούτους εὕρισκον ἐπιτηρῶν ἐναντιώτατα τοῖς αὑτῶν λόγοις ἐπιτηδεύοντας. τοὺς γοῦν καταφρονεῖν παραινοῦντας χρημάτων ἑώρων ἀπρὶξ ἐχομένους αὐτῶν καὶ περὶ τόκων διαφερομένους καὶ ἐπὶ μισθῷ παιδεύοντας καὶ πάντα ἕνεκα τούτων ὑπομένοντας, τούς τε τὴν δόξαν ἀποβαλλομένους αὐτῆς ταύτης χάριν τὰ πάντα καὶ πράττοντας καὶ λέγοντας, ἡδονῆς τε αὖ σχεδὸν ἅπαντας κατηγοροῦντας, ἰδίᾳ δὲ μόνῃ ταύτῃ προσηρτημένους.
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σφαλεὶς οὖν καὶ τῆσδε τῆς ἐλπίδος ἔτι μᾶλλον ἐδυσχέραινον, ἠρέμα παραμυθούμενος ἐμαυτὸν ὅτι μετὰ πολλῶν καὶ σοφῶν καὶ σφόδρα ἐπὶ συνέσει διαβεβοημένων ἀνόητὸς τέ εἰμι καὶ τἀληθὲς ἔτι ἀγνοῶν περιέρχομαι. καὶ μοί ποτε διαγρυπνοῦντι τούτων ἕνεκα ἔδοξεν εἰς Βαβυλῶνα ἐλθόντα δεηθῆναί τινος τῶν μάγων τῶν Ζωροάστρου μαθητῶν καὶ διαδόχων· ἤκουον δʼ αὐτοὺς ἐπῳδαῖς τε καὶ τελεταῖς τισιν ἀνοίγειν τοῦ Ἃιδου τὰς πύλας καὶ κατάγειν ὃν ἂν βούλωνται ἀσφαλῶς καὶ ὀπίσω αὖθις ἀναπέμπειν. ἄριστον οὖν ἡγούμην εἶναι παρά τινος τούτων διαπραξάμενον τὴν κατάβασιν ἐλθόντα παρὰ Τειρεσίαν τὸν Βοιώτιον μαθεῖν παρʼ αὐτοῦ ἅτε μάντεως καὶ σοφοῦ, τίς ἐστιν ὁ ἄριστος βίος καὶ ὃν ἄν τις ἕλοιτο εὖ φρονῶν.

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σφαλεὶς οὖν καὶ τῆσδε τῆς ἐλπίδος ἔτι μᾶλλον ἐδυσχέραινον, ἠρέμα παραμυθούμενος ἐμαυτὸν ὅτι μετὰ πολλῶν καὶ σοφῶν καὶ σφόδρα ἐπὶ συνέσει διαβεβοημένων ἀνόητός τέ εἰμι καὶ τἀληθὲς ἔτι ἀγνοῶν περιέρχομαι. καί μοί ποτε διαγρυπνοῦντι τούτων ἕνεκα ἔδοξεν εἰς Βαβυλῶνα ἐλθόντα δεηθῆναί τινος τῶν μάγων τῶν Ζωροάστρου μαθητῶν καὶ διαδόχων· ἤκουον δʼ αὐτοὺς ἐπῳδαῖς τε καὶ τελεταῖς τισιν ἀνοίγειν τοῦ Ἅιδου τὰς πύλας καὶ κατάγειν ὃν ἂν βούλωνται ἀσφαλῶς καὶ ὀπίσω αὖθις ἀναπέμπειν. ἄριστον οὖν ἡγούμην εἶναι παρά τινος τούτων διαπραξάμενον τὴν κατάβασιν ἐλθόντα παρὰ Τειρεσίαν τὸν Βοιώτιον μαθεῖν παρʼ αὐτοῦ ἅτε μάντεως καὶ σοφοῦ, τίς ἐστιν ὁ ἄριστος βίος καὶ ὃν ἄν τις ἕλοιτο εὖ φρονῶν.

καὶ δὴ ἀναπηδήσας ὡς εἶχον τάχους ἔτεινον εὐθὺ Βαβυλῶνος· ἐλθὼν δὲ συγγίγνομαί τινι τῶν Χαλδαίων σοφῷ ἀνδρὶ καὶ θεσπεσίῳ τὴν τέχνην, πολιῷ μὲν τὴν κόμην, γένειον δὲ μάλα σεμνὸν καθειμένῳ, τοὔνομα δὲ ἦν αὐτῷ Μιθροβαρζάνης. δεηθεὶς δὲ καὶ καθικετεύσας μόγις ἐπέτυχον παρʼ αὐτοῦ, ἐφʼ ὅτῳ βούλοιτο μισθῷ, καθηγήσασθαί μοι τῆς ὁδοῦ.

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παραλαβὼν δέ με ὁ ἀνὴρ πρῶτα μὲν ἡμέρας ἐννέα καὶ εἴκοσιν ἅμα τῇ σελήνῃ ἀρξάμενος ἔλουε κατάγων ἕωθεν ἐπὶ τὸν Εὐφράτην πρὸς ἀνίσχοντα τὸν ἥλιον, ῥῆσίν τινα μακρὰν ἐπιλέγων ἧς οὐ σφόδρα κατήκουον ὥσπερ γὰρ οἱ φαῦλοι τῶν ἐν τοῖς ἀγῶσι κηρύκων ἐπίτροχόν τι καὶ ἀσαφὲς ἐφθέγγετο. πλὴν ἐῴκει γέ τινας ἐπικαλεῖσθαι δαίμονας. μετὰ δʼ οὖν τὴν ἐπῳδὴν τρὶς ἄν μου πρὸς τὸ πρόσωπον ἀποπτύσας, ἐπανῄει πάλιν οὐδένα τῶν ἀπαντώντων προσβλέπων. καὶ σιτία μὲν ἦν ἡμῖν τὰ ἀκρόδρυα, ποτὸν δὲ γάλα καὶ μελίκρατον καὶ τὸ τοῦ Χοάσπου ὕδωρ, εὐνὴ δὲ ὑπαίθριος ἐπὶ τῆς πόας.

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ἐπεὶ δʼ ἅλις εἶχε τῆς προδιαιτήσεως, περὶ μέσας νύκτας ἐπὶ τὸν Τίγρητα ποταμὸν ἀγαγὼν ἐκάθηρὲν τέ με καὶ ἀπέμαξε καὶ περιήγνισεν δᾳδὶ καὶ σκίλλῃ καὶ ἄλλοις πλείοσιν, ἅμα καὶ τὴν ἐπῳδὴν ἐκείνην ὑποτονθορύσας. εἶτά με ὅλον λ·καταμαγεύσας καὶ περιελθών, ἵνα μὴ βλαπτοίμην ὑπὸ τῶν φασμάτων, ἐπανάγει εἰς τὴν οἰκίαν, ὡς εἶχον, ἀναποδίζοντα, καὶ τὸ λοιπὸν ἀμφὶ πλοῦν εἴχομεν.

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παραλαβὼν δέ με ὁ ἀνὴρ πρῶτα μὲν ἡμέρας ἐννέα καὶ εἴκοσιν ἅμα τῇ σελήνῃ ἀρξάμενος ἔλουε κατάγων ἕωθεν ἐπὶ τὸν Εὐφράτην πρὸς ἀνίσχοντα τὸν ἥλιον, ῥῆσίν τινα μακρὰν ἐπιλέγων ἧς οὐ σφόδρα κατήκουον· ὥσπερ γὰρ οἱ φαῦλοι τῶν ἐν τοῖς ἀγῶσι κηρύκων ἐπίτροχόν τι καὶ ἀσαφὲς ἐφθέγγετο. πλὴν ἐῴκει γέ τινας ἐπικαλεῖσθαι δαίμονας. μετὰ δʼ οὖν τὴν ἐπῳδὴν τρὶς ἄν μου πρὸς τὸ πρόσωπον ἀποπτύσας, ἐπανῄει πάλιν οὐδένα τῶν ἀπαντώντων προσβλέπων. καὶ σιτία μὲν ἦν ἡμῖν τὰ ἀκρόδρυα, ποτὸν δὲ γάλα καὶ μελίκρατον καὶ τὸ τοῦ Χοάσπου ὕδωρ, εὐνὴ δὲ ὑπαίθριος ἐπὶ τῆς πόας.

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ἐπεὶ δʼ ἅλις εἶχε τῆς προδιαιτήσεως, περὶ μέσας νύκτας ἐπὶ τὸν Τίγρητα ποταμὸν ἀγαγὼν ἐκάθηρέν τέ με καὶ ἀπέμαξε καὶ περιήγνισεν δᾳδὶ καὶ σκίλλῃ καὶ ἄλλοις πλείοσιν, ἅμα καὶ τὴν ἐπῳδὴν ἐκείνην ὑποτονθορύσας. εἶτά με ὅλον καταμαγεύσας καὶ περιελθών, ἵνα μὴ βλαπτοίμην ὑπὸ τῶν φασμάτων, ἐπανάγει εἰς τὴν οἰκίαν, ὡς εἶχον, ἀναποδίζοντα, καὶ τὸ λοιπὸν ἀμφὶ πλοῦν εἴχομεν.

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αὐτὸς μὲν οὖν μαγικήν τινα ἐνέδυ στολὴν τὰ πολλὰ ἐοικυῖαν τῇ Μηδικῇ, ἐμὲ δὲ τουτοισὶ φέρων ἐνεσκεύασε, τῷ πίλῳ καὶ τῇ λεοντῇ καὶ προσέτι τῇ λύρᾳ, καὶ παρεκελεύσατο, ἤν τις ἔρηταί με τοὔνομα, Μένιππον μὴ λέγειν, Ἡρακλέα δὲ ἢ Ὀδυσσέα ἢ Ὀρφέα.

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ὡς δὴ τί τοῦτο, ὦ Μένιππε; οὐ γὰρ συνίημι τὴν αἰτίαν οὔτε τοῦ σχήματος οὔτε τῶν ὀνομάτων τῶν.

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ὡς δὴ τί τοῦτο, ὦ Μένιππε; οὐ γὰρ συνίημι τὴν αἰτίαν οὔτε τοῦ σχήματος οὔτε τῶν ὀνομάτων.

Μένιππος

καὶ μὴν πρόδηλόν γε τοῦτο καὶ οὐ παντελῶς ἀπόρρητον· ἐπεὶ γὰρ οὗτοι πρὸ ἡμῶν ζῶντες εἰς Ἅιδου κατεληλύθεσαν, ἡγεῖτο, εἴ με ἀπεικάσειεν αὐτοῖς, ῥᾳδίως ἂν τὴν τοῦ Αἰακοῦ φρουρὰν διαλαθεῖν καὶ ἀκωλύτως ἂν παρελθεῖν ἅτε συνηθέστερον, τραγικῶς μάλα παραπεμπόμενον ὑπὸ τοῦ σχήματος.

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ἤδη δʼ οὖν ὑπέφαινεν ἡμέρα, καὶ κατελθόντες ἐπὶ τὸν ποταμὸν περὶ ἀναγωγὴν ἐγιγνόμεθα. παρεσκεύαστο δʼ αὐτῷ καὶ σκάφος καὶ ἱερεῖα καὶ μελίκρατον καὶ ἄλλα ὅσα πρὸς τὴν τελετὴν χρήσιμα. ἐμβαλόμενοι οὖν ἅπαντα τὰ παρεσκευασμένα οὕτω δὴ καὶ αὐτοὶ βαίνομεν ἀχνύμενοι, θαλερὸν κατὰ δάκρυ χέοντες.

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Καὶ μέχρι; μέν τινος ὑπεφερόμεθα ἐν τῷ ποταμῷ, εἶτα δὲ εἰσεπλεύσαμεν εἰς τὸ ἕλος καὶ τὴν λίμνην εἰς ἣν ὁ Εὐφράτης ἀφανίζεται. περαιωθέντες δὲ καὶ ταύτην ἀφικνούμεθα εἰς τι χωρίον ἔρημον καὶ ὑλῶδες καὶ ἀνήλιον, εἰς ὃ καὶ δὴ ἀποβάντες — ἡγεῖτο δὲ ὁ Μιθροβαρζάνης — βόθρον τε ὠρυξάμεθα καὶ τὰ μῆλα κατεσφάξαμεν καὶ τὸ αἷμα περὶ αὐτὸν ἐσπείσαμεν. ὁ δὲ μάγος ἐν τοσούτῳ δᾷδα καιομένην ἔχων οὐκέτʼ ἠρεμαίᾳ τῇ φωνῇ, παμμέγεθες δέ, ὡς οἷός τε ἦν, ἀνακραγὼν δαίμονάς τε ὁμοῦ πάντας ἐπεβοᾶτο καὶ Ποινὰς καὶ Ἐρινύας καὶ νυχίαν Ἑκάτην καὶ ἐπαινὴν Περσεφόνειαν, παραμιγνὺς ἅμα βαρβαρικά τινα καὶ ἄσημα ὀνόματα καὶ πολυσύλλαβα.

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ἤδη δʼ οὖν ὑπέφαινεν ἡμέρα, καὶ κατελθόντες ἐπὶ τὸν ποταμὸν περὶ ἀναγωγὴν ἐγιγνόμεθα. παρεσκεύαστο δʼ αὐτῷ καὶ σκάφος καὶ ἱερεῖα καὶ μελίκρατον καὶ ἄλλα ὅσα πρὸς τὴν τελετὴν χρήσιμα. ἐμβαλόμενοι οὖν ἅπαντα τὰ παρεσκευασμένα οὕτω δὴ καὶ αὐτοὶ βαίνομεν ἀχνύμενοι, θαλερὸν κατὰ δάκρυ χέοντες.

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Καὶ μέχρι μέν τινος ὑπεφερόμεθα ἐν τῷ ποταμῷ, εἶτα δὲ εἰσεπλεύσαμεν εἰς τὸ ἕλος καὶ τὴν λίμνην εἰς ἣν ὁ Εὐφράτης ἀφανίζεται. περαιωθέντες δὲ καὶ ταύτην ἀφικνούμεθα εἰς τι χωρίον ἔρημον καὶ ὑλῶδες καὶ ἀνήλιον, εἰς ὃ καὶ δὴ ἀποβάντες — ἡγεῖτο δὲ ὁ Μιθροβαρζάνης — βόθρον τε ὠρυξάμεθα καὶ τὰ μῆλα κατεσφάξαμεν καὶ τὸ αἷμα περὶ αὐτὸν ἐσπείσαμεν. ὁ δὲ μάγος ἐν τοσούτῳ δᾷδα καιομένην ἔχων οὐκέτʼ ἠρεμαίᾳ τῇ φωνῇ, παμμέγεθες δέ, ὡς οἷός τε ἦν, ἀνακραγὼν δαίμονάς τε ὁμοῦ πάντας ἐπεβοᾶτο καὶ Ποινὰς καὶ Ἐρινύας καὶ νυχίαν Ἑκάτην καὶ ἐπαινὴν Περσεφόνειαν, παραμιγνὺς ἅμα βαρβαρικά τινα καὶ ἄσημα ὀνόματα καὶ πολυσύλλαβα.
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εὐθὺς οὖν ἅπαντα ἐκεῖνα ἐσαλεύετο καὶ ὑπὸ τῆς ἐπῳδῆς τοὔδαφος ἀνερρήγνυτο καὶ ὑλακὴ τοῦ Κερβέρου πόρρωθεν ἠκούετο καὶ τὸ πρᾶγμα ὑπερκατηφὲς ἦν καὶ σκυθρωπόν. ἔδδεισεν δʼ ὑπένερθεν ἄναξ ἐνέρων Ἀϊδωνεύς — κατεφαίνετο γὰρ ἤδη τὰ πλεῖστα, καὶ ἡ λίμνη καὶ ὁ Πυριφλεγέθων καὶ τοῦ Πλούτωνος τὰ βασίλεια. κατελθόντες δʼ ὅμως διὰ τοῦ χάσματος τὸν μὲν Ῥαδάμανθυν εὕρομεν τεθνεῶτα μικροῦ δεῖν ὑπὸ τοῦ δέους· ὁ δὲ Κέρβερος ὑλάκτησε μέν τι καὶ παρεκίνησε, ταχὺ δέ μου κρούσαντος τὴν λύραν παραχρῆμα ἐκηλήθη ὑπὸ τοῦ μέλους. ἐπεὶ δὲ πρὸς τὴν λίμνην ἀφικόμεθα, μικροῦ μὲν οὐδὲ ἐπεραιώθημεν· ἦν γὰρ πλῆρες ἤδη τὸ πορθμεῖον καὶ οἰμωγῆς ἀνάπλεων, τραυματίαι δὲ πάντες ἐπέπλεον, ὁ μὲν τὸ σκέλος, ὁ δὲ τὴν κεφαλήν, ὁ δὲ ἄλλο τι συντετριμμένος, ἐμοὶ δοκεῖν, ἔκ τινος πολέμου παρόντες.

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εὐθὺς οὖν ἅπαντα ἐκεῖνα ἐσαλεύετο καὶ ὑπὸ τῆς ἐπῳδῆς τοὔδαφος ἀνερρήγνυτο καὶ ὑλακὴ τοῦ Κερβέρου πόρρωθεν ἠκούετο καὶ τὸ πρᾶγμα ὑπερκατηφὲς ἦν καὶ σκυθρωπόν. ἔδδεισεν δʼ ὑπένερθεν ἄναξ ἐνέρων Ἀϊδωνεύς — κατεφαίνετο γὰρ ἤδη τὰ πλεῖστα, καὶ ἡ λίμνη καὶ ὁ Πυριφλεγέθων καὶ τοῦ Πλούτωνος τὰ βασίλεια. κατελθόντες δʼ ὅμως διὰ τοῦ χάσματος τὸν μὲν Ῥαδάμανθυν εὕρομεν τεθνεῶτα μικροῦ δεῖν ὑπὸ τοῦ δέους· ὁ δὲ Κέρβερος ὑλάκτησε μέν τι καὶ παρεκίνησε, ταχὺ δέ μου κρούσαντος τὴν λύραν παραχρῆμα ἐκηλήθη ὑπὸ τοῦ μέλους. ἐπεὶ δὲ πρὸς τὴν λίμνην ἀφικόμεθα, μικροῦ μὲν οὐδὲ ἐπεραιώθημεν· ἦν γὰρ πλῆρες ἤδη τὸ πορθμεῖον καὶ οἰμωγῆς ἀνάπλεων, τραυματίαι δὲ πάντες ἐπέπλεον, ὁ μὲν τὸ σκέλος, ὁ δὲ τὴν κεφαλήν, ὁ δὲ ἄλλο τι συντετριμμένος, ἐμοὶ δοκεῖν, ἔκ τινος πολέμου παρόντες.

ὅμως δʼ οὖν ὁ βέλτιστος Χάρων ὡς εἶδε τὴν λεοντῆν, οἰηθείς με τὸν Ἡρακλέα εἶναι, εἰσεδέξατο καὶ διεπόρθμευσέν τε ἄσμενος καὶ ἀποβᾶσι διεσήμηνε τὴν ἀτραπόν.
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ἐπεὶ δὲ ἦμεν ἐν τῷ σκότῳ, προῄει μὲν ὁ Μιθροβαρζάνης, εἱπόμην δὲ ἐγὼ κατόπιν ἐχόμενος αὐτοῦ, ἕως πρὸς λειμῶνα μέγιστον ἀφικνούμεθα τῷ ἀσφοδέλῳ κατάφυτον, ἔνθα δὴ περιεπέτοντο ἡμᾶς τετριγυῖαι τῶν νεκρῶν αἱ σκιαί. κατʼ ὀλίγον δὲ προϊόντες παραγιγνόμεθα πρὸς τὸ τοῦ Μίνωος δικαστήριον· ἐτύγχανε δὲ ὁ μὲν ἐπὶ θρόνου τινὸς ὑψηλοῦ καθήμενος, παρειστήκεσαν δὲ αὐτῷ Ποιναὶ καὶ Ἐρινύες καὶ Ἀλάστορες. ἑτέρωθεν δὲ προσήγοντο πολλοί τινες ἐφεξῆς, ἁλύσει μακρᾷ δεδεμένοι· ἐλέγοντο δὲ εἶναι μοιχοὶ καὶ πορνοβοσκοὶ καὶ τελῶναι καὶ κόλακες καὶ συκοφάνται καὶ τοιοῦτος ὅμιλος τῶν πάντα κυκώντων ἐν τῷ βίῳ. χωρὶς δὲ οἵ τε πλούσιοι καὶ τοκογλύφοι προσῄεσαν ὠχροὶ καὶ προγάστορες καὶ ποδαγροί, κλοιὸν ἕκαστος αὐτῶν καὶ κόρακα διτάλαντον ἐπικείμενος. ἐφεστῶτες οὖν ἡμεῖς ἑωρῶμέν τε τὰ γιγνόμενα καὶ ἠκούομεν τῶν ἀπολογουμένων κατηγόρουν δὲ αὐτῶν καινοί τινες καὶ παράδοξοι ῥήτορες.

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ἐπεὶ δὲ ἦμεν ἐν τῷ σκότῳ, προῄει μὲν ὁ Μιθροβαρζάνης, εἱπόμην δὲ ἐγὼ κατόπιν ἐχόμενος αὐτοῦ, ἕως πρὸς λειμῶνα μέγιστον ἀφικνούμεθα τῷ ἀσφοδέλῳ κατάφυτον, ἔνθα δὴ περιεπέτοντο ἡμᾶς τετριγυῖαι τῶν νεκρῶν αἱ σκιαί. κατʼ ὀλίγον δὲ προϊόντες παραγιγνόμεθα πρὸς τὸ τοῦ Μίνωος δικαστήριον· ἐτύγχανε δὲ ὁ μὲν ἐπὶ θρόνου τινὸς ὑψηλοῦ καθήμενος, παρειστήκεσαν δὲ αὐτῷ Ποιναὶ καὶ Ἐρινύες καὶ Ἀλάστορες. ἑτέρωθεν δὲ προσήγοντο πολλοί τινες ἐφεξῆς, ἁλύσει μακρᾷ δεδεμένοι· ἐλέγοντο δὲ εἶναι μοιχοὶ καὶ πορνοβοσκοὶ καὶ τελῶναι καὶ κόλακες καὶ συκοφάνται καὶ τοιοῦτος ὅμιλος τῶν πάντα κυκώντων ἐν τῷ βίῳ. χωρὶς δὲ οἵ τε πλούσιοι καὶ τοκογλύφοι προσῄεσαν ὠχροὶ καὶ προγάστορες καὶ ποδαγροί, κλοιὸν ἕκαστος αὐτῶν καὶ κόρακα διτάλαντον ἐπικείμενος. ἐφεστῶτες οὖν ἡμεῖς ἑωρῶμέν τε τὰ γιγνόμενα καὶ ἠκούομεν τῶν ἀπολογουμένων· κατηγόρουν δὲ αὐτῶν καινοί τινες καὶ παράδοξοι ῥήτορες.

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τίνες οὗτοι, πρὸς Διὸς; μὴ γὰρ ὀκνήσῃς καὶ τοῦτο εἰπεῖν.

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τίνες οὗτοι, πρὸς Διός; μὴ γὰρ ὀκνήσῃς καὶ τοῦτο εἰπεῖν.

Μένιππος

οἶσθά που ταυτασὶ τὰς πρὸς τὸν ἥλιον ἀποτελουμένας σκιὰς ὑπὸ τῶν σωμάτων;

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ὁ δʼ οὖν Μίνως ἐπιμελῶς ἐξετάζων ἀπέπεμπεν ἕκαστον εἰς τὸν τῶν ἀσεβῶν χῶρον δίκην ὑφέξοντα κατʼ ἀξίαν τῶν τετολμημένων, καὶ μάλιστα ἐκείνων ἥπτετο τῶν ἐπὶ πλούτοις τε καὶ ἀρχαῖς τετυφωμένων καὶ μονονουχὶ καὶ προσκυνεῖσθαι περιμενόντων, τήν τε ὀλιγοχρόνιον ἀλαζονείαν αὐτῶν καὶ τὴν ὑπεροψίαν μυσαττόμενος, καὶ ὅτι μὴ ἐμέμνηντο θνητοί τε ὄντες αὐτοὶ καὶ θνητῶν ἀγαθῶν τετυχηκότες., οἳ δὲ ἀποδυσάμενοι τὰ λαμπρὰ ἐκεῖνα πάντα, πλούτους λέγω καὶ γένη καὶ δυναστείας, γυμνοὶ κάτω νενευκότες παρειστήκεσαν ὥσπερ τινὰ ὄνειρον ἀναπεμπαζόμενοι τὴν παρʼ ἡμῖν εὐδαιμονίαν ὥστʼ ἔγωγε ταῦτα ὁρῶν ὑπερέχαιρον καὶ εἴ τινα γνωρίσαιμι αὐτῶν, προσιὼν ἂν ἡσυχῇ πως ὑπεμίμνησκον οἷος ἦν παρὰ τὸν βίον καὶ ἡλίκον ἐφύσα τότε, ἡνίκα πολλοὶ μὲν ἕωθεν ἐπὶ τῶν πυλώνων παρειστήκεσαν τὴν πρόοδον αὐτοῦ περιμένοντες ὠθούμενοί τε καὶ ἀποκλειόμενοι πρὸς τῶν οἰκετῶν ὁ δὲ μόλις ἄν ποτε ἀνατείλας αὐτοῖς πορφυροῦς τις ἢ περίχρυσος ἢ διαποίκιλος εὐδαίμονας ᾤετο καὶ μακαρίους ἀποφαίνειν τοὺς προσειπόντας, εἰ τὸ στῆθος ἢ τὴν δεξιὰν προτείνων δοίη καταφιλεῖν. ἐκεῖνοι μὲν οὖν ἠνιῶντο ἀκούοντες.

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ὁ δʼ οὖν Μίνως ἐπιμελῶς ἐξετάζων ἀπέπεμπεν ἕκαστον εἰς τὸν τῶν ἀσεβῶν χῶρον δίκην ὑφέξοντα κατʼ ἀξίαν τῶν τετολμημένων, καὶ μάλιστα ἐκείνων ἥπτετο τῶν ἐπὶ πλούτοις τε καὶ ἀρχαῖς τετυφωμένων καὶ μονονουχὶ καὶ προσκυνεῖσθαι περιμενόντων, τήν τε ὀλιγοχρόνιον ἀλαζονείαν αὐτῶν καὶ τὴν ὑπεροψίαν μυσαττόμενος, καὶ ὅτι μὴ ἐμέμνηντο θνητοί τε ὄντες αὐτοὶ καὶ θνητῶν ἀγαθῶν τετυχηκότες. οἳ δὲ ἀποδυσάμενοι τὰ λαμπρὰ ἐκεῖνα πάντα, πλούτους λέγω καὶ γένη καὶ δυναστείας, γυμνοὶ κάτω νενευκότες παρειστήκεσαν ὥσπερ τινὰ ὄνειρον ἀναπεμπαζόμενοι τὴν παρʼ ἡμῖν εὐδαιμονίαν· ὥστʼ ἔγωγε ταῦτα ὁρῶν ὑπερέχαιρον καὶ εἴ τινα γνωρίσαιμι αὐτῶν, προσιὼν ἂν ἡσυχῇ πως ὑπεμίμνησκον οἷος ἦν παρὰ τὸν βίον καὶ ἡλίκον ἐφύσα τότε, ἡνίκα πολλοὶ μὲν ἕωθεν ἐπὶ τῶν πυλώνων παρειστήκεσαν τὴν πρόοδον αὐτοῦ περιμένοντες ὠθούμενοί τε καὶ ἀποκλειόμενοι πρὸς τῶν οἰκετῶν· ὁ δὲ μόλις ἄν ποτε ἀνατείλας αὐτοῖς πορφυροῦς τις ἢ περίχρυσος ἢ διαποίκιλος εὐδαίμονας ᾤετο καὶ μακαρίους ἀποφαίνειν τοὺς προσειπόντας, εἰεἰ Dindorf: ἢ β, ἢν γ. τὸ στῆθος ἢ τὴν δεξιὰν προτείνων δοίη καταφιλεῖν. ἐκεῖνοι μὲν οὖν ἠνιῶντο ἀκούοντες.
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τῷ δὲ Μίνῳ μία τις καὶ πρὸς χάριν ἐδικάσθη· τὸν γάρ τοι Σικελιώτην Διονύσιον πολλά γε καὶ δεινὰ καὶ ἀνόσια ὑπό τε Δίωνος κατηγορηθέντα καὶ ὑπὸ τῆς σκιᾶς καταμαρτυρηθέντα παρελθὼν Ἀρίστιππος ὁ Κυρηναῖος — ἄγουσι δʼ αὐτὸν ἐν τιμῇ καὶ δύναται μέγιστον ἐν τοῖς κάτω — μικροῦ δεῖν τῇ Χιμαίρᾳ προσδεθέντα παρέλυσε τῆς καταδίκης λέγων πολλοῖς αὐτὸν τῶν πεπαιδευμένων πρὸς ἀργύριον γενέσθαι δεξιόν.

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τῷ δὲ Μίνῳ μία τις καὶ πρὸς χάριν ἐδικάσθη· τὸν γάρ τοι Σικελιώτην Διονύσιον πολλά γε καὶ δεινὰ καὶ ἀνόσια ὑπό τε Δίωνος κατηγορηθέντα καὶ ὑπὸ τῆς σκιᾶς καταμαρτυρηθέντα παρελθὼν Ἀρίστιππος ὁ Κυρηναῖος — ἄγουσι δʼ αὐτὸν ἐν τιμῇ καὶ δύναται μέγιστον ἐν τοῖς κάτω — μικροῦ δεῖν τῇ Χιμαίρᾳ προσδεθένταπροτεθέντα Seager, Fritzsche. But compare Horace Carm. i. 27, 23-24: Vix illigatum te triformi Pegasus expediet Chimaera. παρέλυσε τῆς καταδίκης λέγων πολλοῖς αὐτὸν τῶν πεπαιδευμένων πρὸς ἀργύριον γενέσθαι δεξιόν.
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ἀποστάντες δὲ ὅμως τοῦ δικαστηρίου πρὸς τὸ κολαστήριον ἀφικνούμεθα. ἔνθα δή, ὦ φιλότης, πολλὰ καὶ ἐλεεινὰ ἦν καὶ ἀκοῦσαι καὶ ἰδεῖν μαστίγων τε γὰρ ὁμοῦ ψόφος ἠκούετο καὶ οἰμωγὴ τῶν ἐπὶ τοῦ πυρὸς ὀπτωμένων καὶ στρέβλαι καὶ κύφωνες καὶ τροχοί, καὶ ἡ Χίμαιρα ἐσπάραττεν καὶ ὁ Κέρβερος ἐδάρδαπτεν. ἐκολάζοντό τε ἅμα πάντες, βασιλεῖς, δοῦλοι, σατράπαι, πένητες, πλούσιοι, πτωχοί, καὶ μετέμελε πᾶσι τῶν τετολμημένων. ἐνίους δὲ αὐτῶν καὶ ἐγνωρίσαμεν ἰδόντες, ὁπόσοι ἦσαν τῶν ἔναγχος τετελευτηκότων οἱ δὲ ἐνεκαλύπτοντό τε καὶ ἀπεστρέφοντο, εἰ δὲ καὶ προσβλέποιεν, μάλα δουλοπρεπές τι καὶ κολακευτικόν, καὶ ταῦτα πῶς οἴει βαρεῖς ὄντες καὶ ὑπερόπται παρὰ τὸν βίον; τοῖς μέντοι πένησιν ἡμιτέλεια τῶν κακῶν ἐδίδοτο, καὶ διαναπαυόμενοι πάλιν ἐκολάζοντο. καὶ μὴν κἀκεῖνα εἶδον τὰ μυθώδη, τὸν Ἰξίονα καὶ τὸν Σίσυφον καὶ τὸν Φρύγα Τάνταλον, χαλεπῶς γε ἔχοντα,·ʼ· καὶ τὸν γηγενῆ Τιτυόν, Ἡράκλεις ὅσος· ἔκειτο γοῦν τόπον ἐπέχων ἀγροῦ.

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ἀποστάντες δὲ ὅμως τοῦ δικαστηρίου πρὸς τὸ κολαστήριον ἀφικνούμεθα. ἔνθα δή, ὦ φιλότης, πολλὰ καὶ ἐλεεινὰ ἦν καὶ ἀκοῦσαι καὶ ἰδεῖν· μαστίγων τε γὰρ ὁμοῦ ψόφος ἠκούετο καὶ οἰμωγὴ τῶν ἐπὶ τοῦ πυρὸς ὀπτωμένων καὶ στρέβλαι καὶ κύφωνες καὶ τροχοί, καὶ ἡ Χίμαιρα ἐσπάραττεν καὶ ὁ Κέρβερος ἐδάρδαπτεν. ἐκολάζοντό τε ἅμα πάντες, βασιλεῖς, δοῦλοι, σατράπαι, πένητες, πλούσιοι, πτωχοί, καὶ μετέμελε πᾶσι τῶν τετολμημένων. ἐνίους δὲ αὐτῶν καὶ ἐγνωρίσαμεν ἰδόντες, ὁπόσοι ἦσαν τῶν ἔναγχος τετελευτηκότων· οἱ δὲ ἐνεκαλύπτοντό τε καὶ ἀπεστρέφοντο, εἰ δὲ καὶ προσβλέποιεν, μάλα δουλοπρεπές τι καὶ κολακευτικόν, καὶ ταῦτα πῶς οἴει βαρεῖς ὄντες καὶ ὑπερόπται παρὰ τὸν βίον; τοῖς μέντοι πένησιν ἡμιτέλεια τῶν κακῶν ἐδίδοτο, καὶ διαναπαυόμενοι πάλιν ἐκολάζοντο. καὶ μὴν κἀκεῖνα εἶδον τὰ μυθώδη, τὸν Ἰξίονα καὶ τὸν Σίσυφον καὶ τὸν Φρύγα Τάνταλον, χαλεπῶς γε ἔχοντα,χαλεπῶς γε ἔχοντα Harmon: χαλεπῶς τε ἔχοντα Γ. Not in PN. Fritzsche reads χαλέπʼ ἄλγεʼ ἔχοντα. καὶ τὸν γηγενῆ Τιτυόν, Ἡράκλεις ὅσος· ἔκειτο γοῦν τόπον ἐπέχων ἀγροῦ.
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διελθόντες δὲ καὶ τούτους εἰς τὸ πεδίον εἰσβάλλομεν τὸ Ἀχερούσιον, εὑρίσκομέν τε αὐτόθι τοὺς ἡμιθέους τε καὶ τὰς ἡρωΐνας καὶ τὸν ἄλλον ὅμιλον τῶν νεκρῶν κατὰ ἔθνη καὶ κατὰ φῦλα διαιτωμένους, τοὺς μὲν παλαιούς τινας καὶ εὐρωτιῶντας καὶ ὥς φησιν Ὅμηρος, ἀμενηνούς, τοὺς δʼ ἔτι νεαλεῖς καὶ συνεστηκότας, καὶ μάλιστα τοὺς Αἰγυπτίους αὐτῶν διὰ τὸ πολυαρκὲς τῆς ταριχείας. τὸ μέντοι διαγιγνώσκειν ἕκαστον οὐ πάνυ τι ἦν ῥᾴδιον ἅπαντες γὰρ ἀτεχνῶς ἀλλήλοις γίγνονται ὅμοιοι τῶν ὀστῶν γεγυμνωμένων. πλὴν ἀλλὰ μόγις τε καὶ διὰ πολλοῦ ἀναθεωροῦντες αὐτοὺς ἐγιγνώσκομεν. ἔκειντο δʼ ἐπʼ ἀλλήλοις ἀμαυροὶ καὶ ἄσημοι καὶ οὐδὲν ἔτι τῶν παρʼ ἡμῖν καλῶν φυλάττοντες. ἀμέλει πολλῶν ἐν ταὐτῷ σκελετῶν κειμένων καὶ πάντων ὁμοίως φοβερόν τι καὶ διάκενον δεδορκότων καὶ γυμνοὺς τοὺς ὀδόντας προφαινόντων, ἠπόρουν πρὸς ἐμαυτὸν ᾧτινι διακρίναιμι τὸν Θερσίτην ἀπὸ τοῦ καλοῦ Νιρέως ἢ τὸν μεταίτην Ἶρον ἀπὸ τοῦ Φαιάκων βασιλέως ἢ Πυρρίαν τὸν μάγειρον ἀπὸ τοῦ Ἀγαμέμνονος. οὐδὲν γὰρ ἔτι τῶν παλαιῶν γνωρισμάτων αὐτοῖς παρέμενεν, ἀλλʼ ὅμοια τὰ ὀστᾶ ἦν, ἄδηλα καὶ ἀνεπίγραφα καὶ ὑπʼ οὐδενὸς ἔτι διακρίνεσθαι δυνάμενα.

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διελθόντες δὲ καὶ τούτους εἰς τὸ πεδίον εἰσβάλλομεν τὸ Ἀχερούσιον, εὑρίσκομέν τε αὐτόθι τοὺς ἡμιθέους τε καὶ τὰς ἡρωΐνας καὶ τὸν ἄλλον ὅμιλον τῶν νεκρῶν κατὰ ἔθνη καὶ κατὰ φῦλα διαιτωμένους, τοὺς μὲν παλαιούς τινας καὶ εὐρωτιῶντας καὶ ὥς φησιν Ὅμηρος, ἀμενηνούς, τοὺς δʼ ἔτι νεαλεῖς καὶ συνεστηκότας, καὶ μάλιστα τοὺς Αἰγυπτίους αὐτῶν διὰ τὸ πολυαρκὲς τῆς ταριχείας. τὸ μέντοι διαγιγνώσκειν ἕκαστον οὐ πάνυ τι ἦν ῥᾴδιον· ἅπαντες γὰρ ἀτεχνῶς ἀλλήλοις γίγνονται ὅμοιοι τῶν ὀστῶν γεγυμνωμένων. πλὴν ἀλλὰ μόγις τε καὶ διὰ πολλοῦ ἀναθεωροῦντες αὐτοὺς ἐγιγνώσκομεν. ἔκειντο δʼ ἐπʼ ἀλλήλοις ἀμαυροὶ καὶ ἄσημοι καὶ οὐδὲν ἔτι τῶν παρʼ ἡμῖν καλῶν φυλάττοντες. ἀμέλει πολλῶν ἐν ταὐτῷ σκελετῶν κειμένων καὶ πάντων ὁμοίως φοβερόν τι καὶ διάκενον δεδορκότων καὶ γυμνοὺς τοὺς ὀδόντας προφαινόντων, ἠπόρουν πρὸς ἐμαυτὸν ᾧτινι διακρίναιμι τὸν Θερσίτην ἀπὸ τοῦ καλοῦ Νιρέως ἢ τὸν μεταίτην Ἶρον ἀπὸ τοῦ Φαιάκων βασιλέως ἢ Πυρρίαν τὸν μάγειρον ἀπὸ τοῦ Ἀγαμέμνονος. οὐδὲν γὰρ ἔτι τῶν παλαιῶν γνωρισμάτων αὐτοῖς παρέμενεν, ἀλλʼ ὅμοια τὰ ὀστᾶ ἦν, ἄδηλα καὶ ἀνεπίγραφα καὶ ὑπʼ οὐδενὸς ἔτι διακρίνεσθαι δυνάμενα.
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τοιγάρτοι ἐκεῖνα ὁρῶντί μοι ἐδόκει ὁ τῶν ἀνθρώπων βίος πομπῇ τινι μακρᾷ προσεοικέναι, χορηγεῖν δὲ καὶ διατάττειν ἕκαστα ἡ Τύχη, διάφορα καὶ ποικίλα τοῖς πομπευταῖς τὰ σχήματα προσάπτουσα· τὸν μὲν γὰρ λαβοῦσα, εἰ τύχοι, βασιλικῶς διεσκεύασεν, τιάραν τε ἐπιθεῖσα καὶ δορυφόρους παραδοῦσα καὶ τὴν κεφαλὴν στέψασα τῷ διαδήματι, τῷ δὲ οἰκέτου σχῆμα περιέθηκεν· τὸν δέ τινα καλὸν εἶναι ἐκόσμησεν, τὸν δὲ ἄμορφον καὶ γελοῖον παρεσκεύασεν παντοδαπὴν γάρ, οἶμαι, δεῖ γενέσθαι τὴν θέαν. πολλάκις δὲ καὶ διὰ μέσης τῆς πομπῆς μετέβαλε τὰ ἐνίων σχήματα οὐκ ἐῶσα εἰς τέλος διαπομπεῦσαι ὡς ἐτάχθησαν, ἀλλὰ μεταμφιέσασα τὸν μὲν Κροῖσον ἠνάγκασε τὴν τοῦ οἰκέτου καὶ αἰχμαλώτου σκευὴν ἀναλαβεῖν, τὸν δὲ Μαιάνδριον τέως ἐν τοῖς οἰκέταις πομπεύοντα τὴν τοῦ Πολυκράτους τυραννίδα μετενέδυσε. καὶ μέχρι μέν τινος εἴασε χρῆσθαι τῷ σχήματι· ἐπειδὰν δὲ ὁ τῆς πομπῆς καιρὸς παρέλθῃ, τηνικαῦτα ἕκαστος ἀποδοὺς τὴν σκευὴν καὶ ἀποδυσάμενος τὸ σχῆμα μετὰ τοῦ σώματος ἐγένετο οἷόσπερ ἦν πρὸ τοῦ γενέσθαι, μηδὲν τοῦ πλησίον διαφέρων. ἔνιοι δὲ ὑπʼ ἀγνωμοσύνης, ἐπειδὰν ἀπαιτῇ τὸν κόσμον ἐπιστᾶσα ἡ Τύχη, ἄχθονταί τε καὶ ἀγανακτοῦσιν ὥσπερ οἰκείων τινῶν στερισκόμενοι καὶ οὐχ ἃ πρὸς ὀλίγον ἐχρήσαντο ἀποδιδόντες. οἶμαι δέ σε καὶ τῶν ἐπὶ τῆς σκηνῆς πολλάκις ἑωρακέναι τοὺς τραγικοὺς ὑποκριτὰς τούτους πρὸς τὰς χρείας τῶν δραμάτων ἄρτι μὲν Κρέοντας, ἐνίοτε δὲ Πριάμους γιγνομένους ἢ Ἀγαμέμνονας, καὶ ὁ αὐτός, εἰ τύχοι, μικρὸν ἔμπροσθεν μάλα σεμνῶς τὸ τοῦ Κέκροπος ἢ Ἐρεχθέως σχῆμα μιμησάμενος μετʼ ὀλίγον οἰκέτης προῆλθεν ὑπὸ τοῦ ποιητοῦ κεκελευσμένος. ἤδη δὲ πέρας ἔχοντος τοῦ δράματος ἀποδυσάμενος ἕκαστος αὐτῶν τὴν χρυσόπαστον ἐκείνην ἐσθῆτα καὶ τὸ προσωπεῖον ἀποθέμενος καὶ καταβὰς ἀπὸ τῶν ἐμβατῶν πένης καὶ ταπεινὸς περίεισιν, οὐκέτʼ Ἀγαμέμνων ὁ Ἀτρέως οὐδὲ Κρέων ὁ Μενοικέως, ἀλλὰ Πῶλος Χαρικλέους Σουνιεὺς ὀνομαζόμενος ἢ Σάτυρος Θεογείτονος Μαραθώνιος. τοιαῦτα καὶ τὰ τῶν ἀνθρώπων πράγματά ἐστιν, ὡς· τότε μοι ὁρῶντι ἔδοξεν.

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τοιγάρτοι ἐκεῖνα ὁρῶντί μοι ἐδόκει ὁ τῶν ἀνθρώπων βίος πομπῇ τινι μακρᾷ προσεοικέναι, χορηγεῖν δὲ καὶ διατάττειν ἕκαστα ἡ Τύχη, διάφορα καὶ ποικίλα τοῖς πομπευταῖς τὰ σχήματα προσάπτουσα· τὸν μὲν γὰρ λαβοῦσα, εἰ τύχοι, βασιλικῶς διεσκεύασεν, τιάραν τε ἐπιθεῖσα καὶ δορυφόρους παραδοῦσα καὶ τὴν κεφαλὴν στέψασα τῷ διαδήματι, τῷ δὲ οἰκέτου σχῆμα περιέθηκεν· τὸν δέ τινα καλὸν εἶναι ἐκόσμησεν, τὸν δὲ ἄμορφον καὶ γελοῖον παρεσκεύασεν· παντοδαπὴν γάρ, οἶμαι, δεῖ γενέσθαι τὴν θέαν. πολλάκις δὲ καὶ διὰ μέσης τῆς πομπῆς μετέβαλε τὰ ἐνίων σχήματα οὐκ ἐῶσα εἰς τέλος διαπομπεῦσαι ὡς ἐτάχθησαν, ἀλλὰ μεταμφιέσασα τὸν μὲν Κροῖσον ἠνάγκασε τὴν τοῦ οἰκέτου καὶ αἰχμαλώτου σκευὴν ἀναλαβεῖν, τὸν δὲ Μαιάνδριον τέως ἐν τοῖς οἰκέταις πομπεύοντα τὴν τοῦ Πολυκράτους τυραννίδα μετενέδυσε. καὶ μέχρι μέν τινος εἴασε χρῆσθαι τῷ σχήματι· ἐπειδὰν δὲ ὁ τῆς πομπῆς καιρὸς παρέλθῃ, τηνικαῦτα ἕκαστος ἀποδοὺς τὴν σκευὴν καὶ ἀποδυσάμενος τὸ σχῆμα μετὰ τοῦ σώματος ἐγένετο οἷόσπερ ἦν πρὸ τοῦ γενέσθαι, μηδὲν τοῦ πλησίον διαφέρων. ἔνιοι δὲ ὑπʼ ἀγνωμοσύνης, ἐπειδὰν ἀπαιτῇ τὸν κόσμον ἐπιστᾶσα ἡ Τύχη, ἄχθονταί τε καὶ ἀγανακτοῦσιν ὥσπερ οἰκείων τινῶν στερισκόμενοι καὶ οὐχ ἃ πρὸς ὀλίγον ἐχρήσαντο ἀποδιδόντες. οἶμαι δέ σε καὶ τῶν ἐπὶ τῆς σκηνῆς πολλάκις ἑωρακέναι τοὺς τραγικοὺς ὑποκριτὰς τούτους πρὸς τὰς χρείας τῶν δραμάτων ἄρτι μὲν Κρέοντας, ἐνίοτε δὲ Πριάμους γιγνομένους ἢ Ἀγαμέμνονας, καὶ ὁ αὐτός, εἰ τύχοι, μικρὸν ἔμπροσθεν μάλα σεμνῶς τὸ τοῦ Κέκροπος ἢ Ἐρεχθέως σχῆμα μιμησάμενος μετʼ ὀλίγον οἰκέτης προῆλθεν ὑπὸ τοῦ ποιητοῦ κεκελευσμένος. ἤδη δὲ πέρας ἔχοντος τοῦ δράματος ἀποδυσάμενος ἕκαστος αὐτῶν τὴν χρυσόπαστον ἐκείνην ἐσθῆτα καὶ τὸ προσωπεῖον ἀποθέμενος καὶ καταβὰς ἀπὸ τῶν ἐμβατῶν πένης καὶ ταπεινὸς περίεισιν, οὐκέτʼ Ἀγαμέμνων ὁ Ἀτρέως οὐδὲ Κρέων ὁ Μενοικέως, ἀλλὰ Πῶλος Χαρικλέους Σουνιεὺς ὀνομαζόμενος ἢ Σάτυρος Θεογείτονος Μαραθώνιος. τοιαῦτα καὶ τὰ τῶν ἀνθρώπων πράγματά ἐστιν, ὡς τότε μοι ὁρῶντι ἔδοξεν.

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εἰπέ μοι, ὦ Μένιππε, οἱ δὲ τοὺς πολυτελεῖς τούτους καὶ ὑψηλοὺς τάφους ἔχοντες ὑπὲρ γῆς καὶ στήλας καὶ εἰκόνας καὶ ἐπιγράμματα οὐδὲν τιμιώτεροι παρʼ αὐτοῖς εἰσι τῶν ἰδιωτῶν νεκρῶν;

Μένιππος -

ληρεῖς, ὦ οὗτος· εἰ γοῦν ἐθεάσω τὸν Μαύσωλον αὐτόν, — λέγω δὲ τὸν Κᾶρα, τὸν ἐκ τοῦ τάφου περιβόητον — εὖ οἶδα ὅτι οὐκ ἂν ἐπαύσω γελῶν, οὕτω ταπεινὸς ἔρριπτο ἐν παραβύστῳ που λανθάνων ἐν τῷ λοιπῷ δήμῳ τῶν νεκρῶν, ἐμοὶ δοκεῖν, τοσοῦτον ἀπολαύων τοῦ μνήματος, παρʼ ὅσον ἐβαρύνετο τηλικοῦτον ἄχθος ἐπικείμενος· ἐπειδὰν γάρ,. ὦ ἑταῖρε, ὁ Αἰακὸς ἀπομετρήσῃ ἑκάστῳ τὸν τόπον, — δίδωσι δὲ τὸ μέγιστον οὐ πλέον ποδὸς — ἀνάγκη ἀγαπῶντα κατακεῖσθαι πρὸς τὸ μέτρον συνεσταλμένον. πολλῷ δʼ ἂν οἶμαι μᾶλλον ἐγέλασας, εἰ ἐθεάσω τοὺς παρʼ ἡμῖν βασιλέας καὶ σατράπας πτωχεύοντας παρʼ αὐτοῖς καὶ ἤτοι ταριχοπωλοῦντας ὑπʼ ἀπορίας ἢ τὰ πρῶτα διδάσκοντας γράμματα καὶ ὑπὸ τοῦ τυχόντος ὑβριζομένους καὶ κατὰ κόρρης παιομένους ὥσπερ τῶν ἀνδραπόδων τὰ ἀτιμότατα. Φίλιππον γοῦν τὸν Μακεδόνα ἐγὼ θεασάμενος οὐδὲ κρατεῖν ἐμαυτοῦ δυνατὸς ἦν ἐδείχθη δέ μοι ἐν γωνίᾳ τινὶ μισθοῦ ἀκούμενος τὰ σαθρὰ τῶν ὑποδημάτων. πολλοὺς δὲ καὶ ἄλλους ἦν ἰδεῖν ἐν ταῖς τριόδοις μεταιτοῦντας, Ξέρξας λέγω καὶ Δαρείους καὶ Πολυκράτας.

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ληρεῖς, ὦ οὗτος· εἰ γοῦν ἐθεάσω τὸν Μαύσωλον αὐτόν, — λέγω δὲ τὸν Κᾶρα, τὸν ἐκ τοῦ τάφου περιβόητον — εὖ οἶδα ὅτι οὐκ ἂν ἐπαύσω γελῶν, οὕτω ταπεινὸς ἔρριπτο ἐν παραβύστῳ που λανθάνων ἐν τῷ λοιπῷ δήμῳ τῶν νεκρῶν, ἐμοὶ δοκεῖν, τοσοῦτον ἀπολαύων τοῦ μνήματος, παρʼ ὅσον ἐβαρύνετο τηλικοῦτον ἄχθος ἐπικείμενος· ἐπειδὰν γάρ, ὦ ἑταῖρε, ὁ Αἰακὸς ἀπομετρήσῃ ἑκάστῳ τὸν τόπον, — δίδωσι δὲ τὸ μέγιστον οὐ πλέον ποδός — ἀνάγκη ἀγαπῶντα κατακεῖσθαι πρὸς τὸ μέτρον συνεσταλμένον. πολλῷ δʼ ἂν οἶμαι μᾶλλον ἐγέλασας, εἰ ἐθεάσω τοὺς παρʼ ἡμῖν βασιλέας καὶ σατράπας πτωχεύοντας παρʼ αὐτοῖς καὶ ἤτοι ταριχοπωλοῦντας ὑπʼ ἀπορίας ἢ τὰ πρῶτα διδάσκοντας γράμματα καὶ ὑπὸ τοῦ τυχόντος ὑβριζομένους καὶ κατὰ κόρρης παιομένους ὥσπερ τῶν ἀνδραπόδων τὰ ἀτιμότατα. Φίλιππον γοῦν τὸν Μακεδόνα ἐγὼ θεασάμενος οὐδὲ κρατεῖν ἐμαυτοῦ δυνατὸς ἦν· ἐδείχθη δέ μοι ἐν γωνίᾳ τινὶ μισθοῦ ἀκούμενος τὰ σαθρὰ τῶν ὑποδημάτων. πολλοὺς δὲ καὶ ἄλλους ἦν ἰδεῖν ἐν ταῖς τριόδοις μεταιτοῦντας, Ξέρξας λέγω καὶ Δαρείους καὶ Πολυκράτας.

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ἄτοπα διηγῇ τὰ περὶ τῶν βασιλέων καὶ μικροῦ δεῖν ἄπιστα. τί δὲ ὁ Σωκράτης ἔπραττεν καὶ Διογένης καὶ εἴ τις ἄλλος τῶν σοφῶν;

Μένιππος -

ὁ μὲν Σωκράτης κἀκεῖ περίεισιν διελέγχων ἅπαντας· σύνεστι δʼ αὐτῷ Παλαμήδης καὶ Ὀδυσσεὺς καὶ Νέστωρ καὶ εἴ τις ἄλλος λάλος νεκρός. ἔτι μέντοι ἐπεφύσητο αὐτῷ καὶ διῳδήκει ἐκ τῆς φαρμακοποσίας τὰ σκέλη. ὁ δὲ βέλτιστος Διογένης παροικεῖ μὲν Σαρδαναπάλλῳ τῷ Ἀσσυρίῳ καὶ Μίδᾳ τῷ Φρυγὶ καὶ ἄλλοις τισὶ τῶν πολυτελῶν ἀκούων δὲ οἰμωζόντων αὐτῶν καὶ τὴν παλαιὰν τύχην ἀναμετρουμένων γελᾷ τε καὶ τέρπεται, καὶ τὰ πολλὰ ὕπτιος κατακείμενος ᾄδει μάλα τραχείᾳ καὶ ἀπηνεῖ τῇ φωνῇ τὰς οἰμωγὰς αὐτῶν ἐπικαλύπτων, ὥστε ἀνιᾶσθαι τοὺς ἄνδρας καὶ διασκέπτεσθαι μετοικεῖν οὐ φέροντας τὸν Διογένην.

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ὁ μὲν Σωκράτης κἀκεῖ περίεισιν διελέγχων ἅπαντας· σύνεστι δʼ αὐτῷ Παλαμήδης καὶ Ὀδυσσεὺς καὶ Νέστωρ καὶ εἴ τις ἄλλος λάλος νεκρός. ἔτι μέντοι ἐπεφύσητο αὐτῷ καὶ διῳδήκει ἐκ τῆς φαρμακοποσίας τὰ σκέλη. ὁ δὲ βέλτιστος Διογένης παροικεῖ μὲν Σαρδαναπάλλῳ τῷ Ἀσσυρίῳ καὶ Μίδᾳ τῷ Φρυγὶ καὶ ἄλλοις τισὶ τῶν πολυτελῶν· ἀκούων δὲ οἰμωζόντων αὐτῶν καὶ τὴν παλαιὰν τύχην ἀναμετρουμένων γελᾷ τε καὶ τέρπεται, καὶ τὰ πολλὰ ὕπτιος κατακείμενος ᾄδει μάλα τραχείᾳ καὶ ἀπηνεῖ τῇ φωνῇ τὰς οἰμωγὰς αὐτῶν ἐπικαλύπτων, ὥστε ἀνιᾶσθαι τοὺς ἄνδρας καὶ διασκέπτεσθαι μετοικεῖν οὐ φέροντας τὸν Διογένην.

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ταυτὶ μὲν ἱκανῶς· τί δὲ τὸ ψήφισμα ἦν, ὅπερ ἐν ἀρχῇ ἔλεγες κεκυρῶσθαι κατὰ τῶν πλουσίων;

Μένιππος -

εὖ γε ὑπέμνησας οὐ γὰρ οἶδʼ ὅπως περὶ τούτου λέγειν προθέμενος πάμπολυ ἀπεπλανήθην τοῦ λόγου.

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διατρίβοντος γάρ μου παρʼ αὐτοῖς προὔθεσαν οἱ πρυτάνεις ἐκκλησίαν περὶ τῶν κοινῇ συμφερόντων ἰδὼν οὖν πολλοὺς συνθέοντας ἀναμίξας ἐμαυτὸν τοῖς νεκροῖς εὐθὺς εἷς καὶ αὐτὸς ἦν τῶν ἐκκλησιαστῶν. διῳκήθη μὲν οὖν καὶ ἄλλα, τελευταῖον δὲ τὸ περὶ τῶν πλουσίων ἐπεὶ γὰρ αὐτῶν κατηγόρητο πολλὰ καὶ δεινά, βία καὶ ἀλαζονεία καὶ ὑπεροψία καὶ ἀδικία, τέλος ἀναστάς τις τῶν δημαγωγῶν ἀνέγνω ψήφισμα τοιοῦτον.

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εὖ γε ὑπέμνησας· οὐ γὰρ οἶδʼ ὅπως περὶ τούτου λέγειν προθέμενος πάμπολυ ἀπεπλανήθην τοῦ λόγου.

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διατρίβοντος γάρ μου παρʼ αὐτοῖς προὔθεσαν οἱ πρυτάνεις ἐκκλησίαν περὶ τῶν κοινῇ συμφερόντων· ἰδὼν οὖν πολλοὺς συνθέοντας ἀναμίξας ἐμαυτὸν τοῖς νεκροῖς εὐθὺς εἷς καὶ αὐτὸς ἦν τῶν ἐκκλησιαστῶν. διῳκήθη μὲν οὖν καὶ ἄλλα, τελευταῖον δὲ τὸ περὶ τῶν πλουσίων· ἐπεὶ γὰρ αὐτῶν κατηγόρητο πολλὰ καὶ δεινά, βία καὶ ἀλαζονεία καὶ ὑπεροψία καὶ ἀδικία, τέλος ἀναστάς τις τῶν δημαγωγῶν ἀνέγνω ψήφισμα τοιοῦτον.

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ἐπειδὴ πολλὰ καὶ παράνομα οἱ πλούσιοι δρῶσι παρὰ τὸν βίον ἁρπάζοντες καὶ βιαζόμενοι καὶ πάντα τρόπον τῶν πενήτων καταφρονοῦντες,

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ἐπειδὴ πολλὰ καὶ παράνομα οἱ πλούσιοι δρῶσι παρὰ τὸν βίον ἁρπάζοντες καὶ βιαζόμενοι καὶ πάντα τρόπον τῶν πενήτων καταφρονοῦντες,

δεδόχθω τῇ βουλῇ καὶ τῷ δήμῳ, ἐπειδὰν ἀποθάνωσι, τὰ μὲν σώματα αὐτῶν κολάζεσθαι καθάπερ καὶ τὰ τῶν ἄλλων πονηρῶν, τὰς δὲ ψυχὰς ἀναπεμφθείσας ἄνω εἰς τὸν βίον καταδύεσθαι εἰς τοὺς ὄνους, ἄχρις ἂν ἐν τῷ τοιούτῳ διαγάγωσι μυριάδας ἐτῶν πέντε καὶ εἴκοσιν, ὄνοι ἐξ ὄνων γιγνόμενοι καὶ ἀχθοφοροῦντες καὶ ὑπὸ τῶν πενήτων ἐλαυνόμενοι, τοὐντεῦθεν δὲ λοιπὸν ἐξεῖναι αὐτοῖς ἀποθανεῖν.

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εἶπε τὴν γνώμην Κρανίων Σκελετίωνος Νεκυσιεὺς φυλῆς Ἀλιβαντίδος.

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εἶπε τὴν γνώμην Κρανίων Σκελετίωνος Νεκυσιεὺς φυλῆς Ἀλιβαντίδος.

Τούτου ἀναγνωσθέντος τοῦ ψηφίσματος ἐπεψήφισαν μὲν αἱ ἀρχαί, ἐπεχειροτόνησε δὲ τὸ πλῆθος καὶ ἐβριμήσατο ἡ Βριμὼ καὶ ὑλάκτησεν ὁ Κέρβερος· οὕτω γὰρ ἐντελῆ γίγνεται καὶ κύρια τὰ ἐγνωσμένα.
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ταῦτα μὲν δή σοι τὰ ἐν τῇ ἐκκλησίᾳ. ἐγὼ δέ, οὗπερ ἀφίγμην ἕνεκα, τῷ Τειρεσίᾳ προσελθὼν ἱκέτευον αὐτὸν τὰ πάντα διηγησάμενος εἰπεῖν πρός με ποῖόν τινα ἡγεῖται τὸν ἄριστον βίον. ὁ δὲ γελάσας — ἔστι δὲ τυφλόν τι γερόντιον καὶ ὠχρὸν καὶ λεπτόφωνον — Ὦ τέκνον, φησί, τήν μὲν αἰτίαν οἶδά σοι τῆς ἀπορίας ὅτι παρὰ τῶν σοφῶν ἐγένετο οὐ ταὐτὰ γιγνωσκόντων ἑαυτοῖς· ἀτὰρ οὐ θέμις λέγειν πρὸς σέ· ἀπείρηται γὰρ ὑπὸ τοῦ Ῥαδαμάνθυος. μηδαμῶς, ἔφην, ὦ πατέριον, ἀλλʼ εἰπὲ καὶ μὴ περιίδῃς με σοῦ τυφλότερον περιιόντα ἐν τῷ βίῳ. ὁ δὲ δή με ἀπαγαγὼν καὶ πολὺ τῶν ἄλλων ἀποσπάσας ἤρεμα προσκύψας πρὸς τὸ οὖς φησίν, ὁ τῶν ἰδιωτῶν ἄριστος βίος, καὶ σωφρονέστερος παυσάμενος τοῦ μετεωρολογεῖν καὶ τέλη καὶ ἀρχὰς ἐπισκοπεῖν καὶ καταπτύσας τῶν σοφῶν τούτων συλλογισμῶν καὶ τὰ τοιαῦτα λῆρον ἡγησάμενος τοῦτο μόνον ἐξ ἅπαντος θηράσῃ, ὅπως τὸ παρὸν εὖ θέμενος παραδράμῃς γελῶν τὰ πολλὰ καὶ περὶ μηδὲν ἐσπουδακώς. ὣς εἰπὼν πάλιν ὦρτο κατʼ ἀσφοδελὸν λειμῶνα.

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ταῦτα μὲν δή σοι τὰ ἐν τῇ ἐκκλησίᾳ. ἐγὼ δέ, οὗπερ ἀφίγμην ἕνεκα, τῷ Τειρεσίᾳ προσελθὼν ἱκέτευον αὐτὸν τὰ πάντα διηγησάμενος εἰπεῖν πρός με ποῖόν τινα ἡγεῖται τὸν ἄριστον βίον. ὁ δὲ γελάσας — ἔστι δὲ τυφλόν τι γερόντιον καὶ ὠχρὸν καὶ λεπτόφωνον — Ὦ τέκνον, φησί, τήν μὲν αἰτίαν οἶδά σοι τῆς ἀπορίας ὅτι παρὰ τῶν σοφῶν ἐγένετο οὐ ταὐτὰ γιγνωσκόντων ἑαυτοῖς· ἀτὰρ οὐ θέμις λέγειν πρὸς σέ· ἀπείρηται γὰρ ὑπὸ τοῦ Ῥαδαμάνθυος. μηδαμῶς, ἔφην, ὦ πατέριον, ἀλλʼ εἰπὲ καὶ μὴ περιίδῃς με σοῦ τυφλότερον περιιόντα ἐν τῷ βίῳ. ὁ δὲ δή με ἀπαγαγὼν καὶ πολὺ τῶν ἄλλων ἀποσπάσας ἤρεμα προσκύψας πρὸς τὸ οὖς φησίν, ὁ τῶν ἰδιωτῶν ἄριστος βίος, καὶ σωφρονέστεροςκαὶ σωφρονέστερος γ: ὡς τῆς ἀφροσύνης β. παυσάμενος τοῦ μετεωρολογεῖν καὶ τέλη καὶ ἀρχὰς ἐπισκοπεῖν καὶ καταπτύσας τῶν σοφῶν τούτων συλλογισμῶν καὶ τὰ τοιαῦτα λῆρον ἡγησάμενος τοῦτο μόνον ἐξ ἅπαντος θηράσῃ, ὅπως τὸ παρὸν εὖ θέμενος παραδράμῃς γελῶν τὰ πολλὰ καὶ περὶ μηδὲν ἐσπουδακώς. ὣς εἰπὼν πάλιν ὦρτο κατʼ ἀσφοδελὸν λειμῶνα.
diff --git a/data/tlg0062/tlg036/__cts__.xml b/data/tlg0062/tlg036/__cts__.xml index f09040547..caea3a32d 100644 --- a/data/tlg0062/tlg036/__cts__.xml +++ b/data/tlg0062/tlg036/__cts__.xml @@ -1,11 +1,17 @@ - + De luctu - - + + Περὶ Πένθους Lucian, Vol. 4. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1925. - - \ No newline at end of file + + + On Funerals + Lucian, Vol. 4. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1925. + + + + diff --git a/data/tlg0062/tlg036/tlg0062.tlg036.perseus-eng1.xml b/data/tlg0062/tlg036/tlg0062.tlg036.perseus-eng1.xml new file mode 100644 index 000000000..6bfe72201 --- /dev/null +++ b/data/tlg0062/tlg036/tlg0062.tlg036.perseus-eng1.xml @@ -0,0 +1,515 @@ + + + + + + +On Funerals +Lucian of Samosata +Austin Morris Harmon, 1878-1950 +National Endowment for the Humanities +Gregory Crane + +Gregory Crane +OCRd, tagged and added initial corrections to the text + + + +Perseus Digital Library +tlg0062.tlg001.1st1K-eng1.xml + +Available under a Creative Commons Attribution-ShareAlike 4.0 International License + +2023 +Trustees of Tufts University +United States + + + + + +Lucian + + +Austin Morris Harmon + + +Lucian of Samosata + +Trustees of Tufts University +Cambridge, MA +1925 + +4 + +The Hathi Trust + + + + + +

Text encoded in accordance with the latest EpiDoc standards

+ + +

This pointer pattern extracts section.

+ + + + + +Greek +Latin + + + + + + + + +
+On Funerals

In the introductory note on Sacrifices (III. 153) it has been +indicated that Sacrifices and Funerals are closely related. +There is reason, I think, to believe that Sacrifices was written +later than Funerals, to be read in public as a continuation of +that piece. After the lecture it was put into circulation as a +separate piece because Funerals was already in the hands of +the public, and because the supplement seemed independent +enough to stand alone. Thus, without ignoring the fact that +the two pieces have come down to us separate, we may +account for the further fact that the first sentence of one +takes up the last sentence of the other as if it had been +meant to do so (see the note on p. 131).

+

Though Lucian here follows the Cynic pattern pretty +closely, and may indeed be drawing directly upon Bion the +Borysthenite (p. 128, note1), there is a difference. He cannot forget his inborn artistry and his rhetorical training. So, +instead of preaching at his hearers, he lectures to them, +censuring "the many” for the delectation of “the best.” +Moreover, his constant desire for novelty in literary form +finds characteristic expression. In an inconspicuous way he +employs once more a "frame” device, somewhat as in the +Prometheus. The most usual form of this device, and the +oldest, is that in which dialogue "frames” narrative, as in +Lucian’s Lover of Lies, and Plato’s Phaedo. In the Prometheus, +dialogue forms a setting for plea and counter-plea—the accusation of Hermes and the defence of Prometheus. Here, in +a setting of diatribe, we come upon threnody and parathrenody—the father’s lament, and the dead son’s reply. It +may be remarked also that the source and character of the +reply contribute a truly Lucianic fillip of surprise.

 +

+ + +Truly, it is well worth while to observe what most +people do and say at funerals, and on the other +hand what their would-be comforters say ; to observe +also how unbearable the mourners consider what is +happening, not only for themselves but for those +whom they mourn. Yet, I swear by Pluto and +Persephone, they have not one whit of definite +knowledge as to whether this experience is unpleasant and worth grieving about, or on the contrary delightful and better for those who undergo +it. No, they simply commit their grief into the +charge of custom and habit. When someone dies, +then, this is what they do—but stay! First I wish +to tell you what beliefs they hold about death itself, +for then it will become clear why they engage in +these superfluous practices. +

+ +

+The general herd, whom philosophers call the +laity, trust Homer and Hesiod and the other mythmakers in these matters, and take their poetry for a +law unto themselves. So they suppose that there is a +place deep under the earth called Hades, which is +large and roomy and murky and sunless; I don’t +know how they imagine it to be lighted up so that +everything in it can be seen. The king of the + + + + +abyss is a brother of Zeus named Pluto, who has +been honoured with that appellative, so I was told +by one well versed in such matters, because of +his wealth of corpses.

The Greeks derived the name Ploutdn (Pluto) from ploutein (to be rich), and generally held that it was given to Hades because he owned and dispensed the riches that are in the earth. So Lucian in the Timon(21). Here, however, we have in substance the view of Cornutus (5): “He was called Pluto because, of all that is perishable, there is nothing which does not at last go down to him and become his property.”

This Pluto, they say, has +organized his state and the world below as follows. +He himself has been allotted the sovereignty of the +dead, whom he receives, takes in charge, and retains +in close custody, permitting nobody whatsoever to +go back up above, except, in all time, a very few +for most important reasons. +

+ +

+ +His country is surrounded by great rivers, fearful even in name; for +they are called “Wailing,” “Burning Fire,’ and the +like. But the principal feature is Lake Acheron, +which lies in front and first receives visitors; it +cannot be crossed or passed without the ferryman, +for it is too deep to ford afoot and too broad to +swim across—indeed, even dead birds cannot fly +across it!

Many places on earth, men thought, exhaled vapours so deadly that birds, attempting to cross them, fell dead; the most famous of these “Plutonia” was the lake near Cumae, called “Aopyos par excellence, whence Avernus. Iflive birds could not fly across Avernus, surely the ghost of a bird could not fly across Acheron.

+ +

+ +

+Hard by the descent and the portal, +which is of adamant, stands the king’s nephew, +Aeacus, who is commander of the guard; and beside him is a three-headed dog, very long-fanged, +who gives a friendly, peaceable glance to those who +come in, but howls at those who try to run away +and frightens them with his great mouth. +

+ +

+ +After +passing the lake on going in, one comes next to a + + + + + +great meadow overgrown with asphodel, and to a +spring that is inimical to memory; in fact, they +call it “Oblivion” for that reason. All this, by +the way, was told to the ancients by people who +came back from there, Alcestis and Protesilaus of +Thessaly, Theseus, son of Aegeus, and Homer's +Odysseus, highly respectable and trustworthy witnesses, who, I suppose, did not drink of the spring, +or else they would not have remembered it all. +

+ +

+Well, Pluto and Persephone, as these people said, +are the rulers and have the general over-lordship, +with a great throng of understrappers and assistants +in administration—Furies, Tormentors, Terrors, and +also Hermes, who, however, is not always with them.

Hermes had to serve two masters, Zeus and Pluto. See Downward Journey, 1-2 (ii, 5).

+ +

+ +

+As prefects, moreover, and satraps and judges, there +are two that hold court, Minos and Rhadamanthus +of Crete, who are sons of Zeus. These receive the +good, just men who have lived virtuously, and when +many have been collected, send them off, as if to a +colony, to the Elysian Fields to take part in the best +life. + +

+ +

+ +But if they come upon any rascals, turning +them over to the Furies, they send them to the +Place of the Wicked, to be punished in proportion +to their wickedness. There—ah! what punishment +do they not undergo? They are racked, burned, +devoured by vultures, turned upon a wheel; they +roll stones uphill; and as for Tantalus, he stands +on the very brink of the lake with a parched throat, +like to die, poor fellow, for thirst! + +

+ +

+ +But those of +the middle way in life, and they are many, wander +about in the meadow without their bodies, in the +form of shadows that vanish like smoke in your + + + + +fingers. They get their nourishment, naturally, +from the libations that are poured in our world and +the burnt-offerings at the tomb; so that if anyone +has not left a friend or kinsman behind him on +earth, he goes about his business there as an unfed +corpse, in a state of famine. + +

+ +

+So thoroughly are people taken in by all this that +when one of the family dies, immediately they bring +an obol and put it into his mouth, to pay the ferryman +for setting him over. They do not stop to consider +what sort of coinage is customary and current in the +lower world, and whether it is the Athenian or the +Macedonian or the Aeginetan obol that is legal +tender there; nor, indeed, that it would be far +better not to be able to pay the fare, since in that +case the ferryman would not take them and they +would be escorted back to life again. +

+ +

+ +Then they bathe them (as if the lake down below +were not big enough for the people there to bathe +in); and after anointing with the finest of perfume +that body which is already hasting to corruption, +and crowning ‘it with pretty flowers, they lay them +in state, clothed in splendid raiment, which, very +likely, is intended to keep them from being cold +on the way and from being seen undressed by +Cerberus. +

+ +

+Next come cries of distress, wailing of women, +tears on all sides, beaten breasts, torn hair, and +bloody cheeks. Perhaps, too, clothing is rent and +dust sprinkled on the head, and the living are in a +plight more pitiable than the dead ; for they roll on +the ground repeatedly and dash their heads against +the floor, while he, all serene and handsome and + + + +elaborately decked with wreaths, lies in lofty, exalted +state, bedizened as for a pageant. +

+ +

+Then his mother, or indeed his father comes +forward from among the family and throws himself +upon him; for let us imagine a handsome young +man upon the bier, so that the show that is acted +over him may be the more moving. The father +utters strange, foolish outcries to which the dead +man himself would make answer if he could speak. +In a plaintive tone, protracting every word, he will +say: “Dearest child, you are gone from me, dead, +reft away before your time, leaving me behind all +alone, woe is me, before marrying, before having +children, before serving in the army, before working +on the farm, before coming to old age; never again +will you roam the streets at night, or fall in love, +my child, or drink deep at wine-parties with your +young friends.” +

+ +

+He will say all that, and more in the same tenor, +thinking that his son still needs and wants this sort +of thing even after death, but cannot get it. But +that is nothing. Have not many sacrificed horses, +concubines, sometimes even cup-bearers, over their +dead, and burned or buried with them clothing and +other articles of personal adornment, as if they would +use them there and get some good of them down +below? +

+ +

+But as to the old man who mourns after this +fashion, it is not, in all probability, on account of +his son that he does all this melodramatic ranting +that I have mentioned, and more than I have mentioned ; for he knows that his son will not hear him +even if he shouts louder than Stentor. Nor yet is it +on his own account ; for it would have been enough + + + +to think this and have it in mind, without his +shouting—nobody needs to shout at himself. Consequently it is on account of the others present that +he talks this nonsense, when he does not know what +has happened to his son nor where he has gone; in +fact he has not even considered what life itself is, +or else he would not take on so about the leaving of +it, as if that were something dreadful. +

+ +

+If his son should receive permission from Aeacus +and Aidoneus to put his head out of the mouth of the +pit for a moment and stop his father’s silliness, he +would say: “Unfortunate man, why do you shriek ? +Why do you trouble me? Stop tearing your hair +and marring the skin of your face!- Why do you +call me names and speak of me as wretched and +ill-starred when I have become far better off and +happier than you? What dreadful misfortune do +you think I am undergoing? Is it that I did not +get to be an old man like you, with your head bald, +your face wrinkled, your back bent, and your knees +trembling,—like you, who in short are rotten with +age after filling out so many months and so many +Olympiads, and who now, at the last, go out of +your mind in the presence of so many witnesses? +Foolish man, what advantage do you think there is +in life that we shall never again partake of? You +will say drinking, no doubt, and dinners, and dress, +and love, and you are afraid that for the want of all +this I shall die! But are you unaware that not to +thirst is far better than drinking, not to hunger +than eating, and not to be cold than to have +quantities of clothing? +

+ +

+“Come now, since you apparently do not know +how to mourn, I will teach you to do it more truth- + + + +fully. Begin afresh, and ery, ‘Poor child, never +again will you be thirsty, never again hungry or +cold! You are gone from me, poor boy, escaping +diseases, no longer fearing fever or foeman or tyrant. +Love shall not vex you nor its pleasures rack you, +nor shal] you squander your strength in them twice +and thrice a day, woe is me! You shall not be +scorned in your old age, nor shall the sight of you +offend the young!’ + +

+ +

+If you say this, father, don't +you think it will be far more true and more manly +than what you said before ? +“But perhaps it is something else that worries +you. You are thinking of the gloom where we are, +and the profound darkness, and so you fear that I +may be stifled in the close custody of the tomb. +On that point you should reflect that as my eyes +will very soon be corrupted or even burned, if you +have decided to burn me, I shall have no need +either for darkness or for light as far as seeing is +concerned. +

+ +

+“That fear, however, is perhaps reasonable +enough; but what good do you think I get from +your wailing, and this beating of breasts to the music +of the flute, and the extravagant conduct of the +women in lamenting? Or from the wreathed +stone above my grave? Or what, pray, is the use +of your pouring out the pure wine? You don't +think, do you, that it will drip down to where we +are and get all the way through to Hades? As to +the burnt offerings, you yourselves see, I think, +that the most nourishing part of your provender is +carried off up to Heaven by the smoke without +doing us in the lower world the least bit of good, +and that what is left, the ashes, is useless, unless + + + + +you believe that we eat dust. Pluto’s realm is not +so devoid of seed and grain, nor is there any dearth +of asphodel among us, so that we must import our +food from you. So, by Tisiphone, the inclination +seized me long ago to burst out in a tremendous +guffaw over what you were doing and saying; but +I was prevented by the winding-sheet and by the +fillets with which you have bound up my jaws.” +

+ +

+These words spoken, at once the doom of death +overwhelmed him.

Iliad, 16, 502.

+ +By Heaven, if the dead man should face them, +raising himself upon his elbow, and say all this, +don’t you think he would be quite right? Nevertheless, the dolts not only shriek and scream, but +they send for a sort of professor of threnodies, who +has gathered a repertory of ancient bereavements, +and they use him as fellow-actor and prompter in +their silly performance, coming in with their groans +at the close of each strain that he strikes up! +

+ +

+Up to that point, the wailing, the same stupid +custom prevails everywhere; but in what follows, +the burial, they have apportioned out among themselves, nation by nation, the different modes. The +Greek burns, the Persian buries, the Indian encases +in glass,

See Herodotus, 3, 24, regarding this practice among the Ethiopians, also discussed by Ctesias (Diodorus 2, 15). To Lucian, SaAos certainly meant glass, and perhaps to Herodotus also. What the substance really was is uncertain.

the Scythian eats, the Egyptian salts. +And the latter—I have seen whereof I speak—after +drying the dead man makes him his guest at table! +Many a time, too, when an Egyptian wants money, + + + + + +his brother or his father helps him out of his straits +by becoming security at the critical juncture.

Compare Teles (Hense,2 p. 31, 1. 9: a lacuna in the text recedes): “and we hesitate to look at or to touch (the dead), bat they make mummies of them and keep them in the house as something handsome, and accept dead men as security. So opposed is their way to ours.” As Teles is almost certainly quoting this from Bion, it seems likely that Lucian drew from that source. But he had also read Herodotus, 2, 136.

+

+ +

+Regarding grave-mounds, pyramids, tombstones, +and epitaphs, all of which endure but a brief space, +are they not superfluous and akin to child’s play?

Compare Teles (Hense, p. 31, 1. 8): “But it seems to me that this (closing the eyes of the dead) is just child’s play on our part.”

+

+ +

+Some people, moreover, even hold competitions and +deliver funeral orations at the monuments, as if they +were pleading or testifying on behalf of the dead +man before the judges down below! +

+ +

+As the finishing touch to all this, there is the +funeral feast, and the relatives come in, consoling +the parents of the departed, and inducing them to +taste something. The parents themselves, I must +say, do not find it disagreeable to be constrained, +but are already done up with three days of continuous fasting. It is: “Man dear, how long are +we to lament? Let the spirits

The “Di Manes” ?

of the departed +rest! But if you have absolutely decided to keep +on weeping, for that very reason you must not +abstain from food, in order that you may prove +equal to the magnitude of your sorrow.” Then, +ah! then, two lines of Homer are recited by +everyone : + + + + Verily Niobe also, the fair-tressed, thought of her +dinner, + +Iliad, 24, 602. + + + +and + + + + Mourning the dead by fasting is not to be done +by Achaeans,

It is impossible, argues Odysseus, for the Greek army to fast (for Patroclus) and fight at the same time.

+ +Iliad, 19, 225. + + + + + + + + + +So they break bread, of course, but do it at first in +shame, and in fear that they will disclose themselves +to be still subject to human appetites after the death +of their dearest. +You will find, if you take note, that these things +and others still more ridiculous are done at funerals, +for the reason that people think death the greatest +of misfortunes.

The first words of Sacrifices seem to take up this sentence. They may be translated: "And as to sacrifices, what the dolts do”—ἃ μὲν γὰρ ἐν ταῖς θυσίαις οἱ μάταιοι πράττουσι.

+ + + +

+ + diff --git a/data/tlg0062/tlg036/tlg0062.tlg036.perseus-grc2.xml b/data/tlg0062/tlg036/tlg0062.tlg036.perseus-grc2.xml index 5dc383554..3bca0f270 100644 --- a/data/tlg0062/tlg036/tlg0062.tlg036.perseus-grc2.xml +++ b/data/tlg0062/tlg036/tlg0062.tlg036.perseus-grc2.xml @@ -8,17 +8,19 @@ Περὶ Πένθους Lucian -A. M. Harmon +Austin Morris Harmon, 1878-1950 Perseus Project, Tufts University Gregory Crane Prepared under the supervision of Bridget Almas Lisa Cerrato +Gregory Crane Rashmi Singhal The National Endowment for the Humanities +Harvard Library Arcadia Fund Google Digital Humanities Awards Program @@ -32,14 +34,14 @@ Available under a Creative Commons Attribution-ShareAlike 4.0 International License - + Lucian Lucian - A. M. Harmon + Austin Morris Harmon, 1878-1950 London William Heinemann Ltd. @@ -54,25 +56,25 @@ - +

optical character recognition

 - + - +

This pointer pattern extracts section.

 - + Greek @@ -82,75 +84,75 @@ EpiDoc and CTS conversion and other cleanup - + -
+
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ἄξιόν γε παρατηρβιν τὰ ὑπὸ τῶν πολλῶν ἐν τοῖς πένθεσι γιγνόμενα καὶ λεγόμενα καὶ τὰ ὑπὸ τῶν παραμυθουμένων δῆθεν αὐτοὺς αὖθις λεγόμενα, καὶ ὡς ἀφόρητα ἡγοῦνται τὰ συμβαίνοντα σφίσι τε αὐτοῖς οἱ ὀδυρόμενοι καὶ ἐκείνοις οὓς ὀδύρονται, οὐ μὰ τὸν Πλούτωνα καὶ Φερσεφόνην κατʼ οὐδὲν ἐπιστάμενοι σαφῶς οὔτε εἰ πονηρὰ ταῦτα καὶ λύπης ἄξια οὔτε εἰ τοὐναντίον ἡδέα καὶ βελτίω τοῖς παθοῦσι, νόμῳ δὲ καὶ συνηθείᾳ τὴν λύπην ἐπιτρέποντες. ἐπειδὰν τοίνυν ἀποθάνῃ τις, οὕτω ποιοῦσιν — μᾶλλον δὲ πρότερον εἰπεῖν βούλομαι ἅστινας περὶ αὐτοῦ τοῦ θανάτου δόξας ἔχουσιν· οὕτω γὰρ ἔσται φανερὸν οὗτινος ἕνεκα τὰ περιττὰ ἐκεῖνα ἐπιτηδεύουσιν.

+

ἄξιόν γε παρατηρεῖν τὰ ὑπὸ τῶν πολλῶν ἐν τοῖς πένθεσι γιγνόμενα καὶ λεγόμενα καὶ τὰ ὑπὸ τῶν παραμυθουμένων δῆθεν αὐτοὺς αὖθις λεγόμενα, καὶ ὡς ἀφόρητα ἡγοῦνται τὰ συμβαίνοντα σφίσι τε αὐτοῖς οἱ ὀδυρόμενοι καὶ ἐκείνοις οὓς ὀδύρονται, οὐ μὰ τὸν Πλούτωνα καὶ Φερσεφόνην κατʼ οὐδὲν ἐπιστάμενοι σαφῶς οὔτε εἰ πονηρὰ ταῦτα καὶ λύπης ἄξια οὔτε εἰοὔτς εἰ vulg.: εἴτε εἰ γ; ἤ β. τοὐναντίον ἡδέα καὶ βελτίω τοῖς παθοῦσι, νόμῳ δὲ καὶ συνηθείᾳ τὴν λύπην ἐπιτρέποντες. ἐπειδὰν τοίνυν ἀποθάνῃ τις, οὕτω ποιοῦσιν — μᾶλλον δὲ πρότερον εἰπεῖν βούλομαι ἅστινας περὶ αὐτοῦ τοῦ θανάτου δόξας ἔχουσιν· οὕτω γὰρ ἔσται φανερὸν οὗτινος ἕνεκα τὰ περιττὰ ἐκεῖνα ἐπιτηδεύουσιν.

-

ὁ μὲν δὴ πολὺς ὅμιλος, οὓς ἰδιώτας οἱ σοφοὶ καλοῦσιν, Ὁμήρῳ τε καὶ Ἡσιόδῳ καὶ τοῖς ἄλλοις μυθοποιοῖς περὶ τούτων πειθόμενοι καὶ νόμον θέμενοι τὴν ποίησιν αὐτῶν, τόπον τινα ὑπὸ τῇ γῇ βαθὺν Ἃιδην ὑπειλήφασιν, μέγαν δὲ καὶ πολύχωρον τοῦτον εἶναι καὶ ζοφερὸν καὶ ἀνήλιον, οὐκ οἶδʼ ὅπως αὐτοῖς φωτίζεσθαι δοκοῦντα πρὸς τὸ καὶ καθορᾶν τῶν ἐνόντων ἕκαστον βασιλεύειν δὲ τοῦ χάσματος ἀδελφὸν τοῦ Διὸς Πλούτωνα κεκλημένον, ὥς μοι τῶν τὰ τοιαῦτα δεινῶν τις ἔλεγε, διὰ τὸ πλουτεῖν τοῖς νεκροῖς τῇ προσηγορίᾳ τετιμημένον. τοῦτον δὲ τὸν Πλούτωνα τὴν παρʼ αὑτῷ πολιτείαν καὶ τὸν κάτω βίον καταστήσασθαι τοιοῦτον κεκληρῶσθαι μὲν γὰρ αὐτὸν ἄρχειν τῶν ἀποθανόντων, καταδεξάμενον δὲ αὐτοὺς καὶ παραλαβόντα κατέχειν δεσμοῖς ἀφύκτοις, οὐδενὶ τὸ παράπαν τῆς ἄνω ὁδοῦ ὑφιέμενον πλὴν ἐξ ἅπαντος τοῦ αἰῶνος πάνυ ὀλίγων ἐπὶ μεγίσταις αἰτίαις.

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ὁ μὲν δὴ πολὺς ὅμιλος, οὓς ἰδιώτας οἱ σοφοὶ καλοῦσιν, Ὁμήρῳ τε καὶ Ἡσιόδῳ καὶ τοῖς ἄλλοις μυθοποιοῖς περὶ τούτων πειθόμενοι καὶ νόμον θέμενοι τὴν ποίησιν αὐτῶν, τόπον τινα ὑπὸ τῇ γῇ βαθὺν Ἅιδην ὑπειλήφασιν, μέγαν δὲ καὶ πολύχωρον τοῦτον εἶναι καὶ ζοφερὸν καὶ ἀνήλιον, οὐκ οἶδʼ ὅπως αὐτοῖς φωτίζεσθαι δοκοῦντα πρὸς τὸ καὶ καθορᾶν τῶν ἐνόντων ἕκαστον· βασιλεύειν δὲ τοῦ χάσματος ἀδελφὸν τοῦ Διὸς Πλούτωνα κεκλημένον, ὥς μοι τῶν τὰ τοιαῦτα δεινῶν τις ἔλεγε, διὰ τὸ πλουτεῖν τοῖς νεκροῖς τῇ προσηγορίᾳ τετιμημένον. τοῦτον δὲ τὸν Πλούτωνα τὴν παρʼ αὑτῷ πολιτείαν καὶ τὸν κάτω βίον καταστήσασθαι τοιοῦτον· κεκληρῶσθαι μὲν γὰρ αὐτὸν ἄρχειν τῶν ἀποθανόντων, καταδεξάμενον δὲ αὐτοὺς καὶ παραλαβόντα κατέχειν δεσμοῖς ἀφύκτοις, οὐδενὶ τὸ παράπαν τῆς ἄνω ὁδοῦ ὑφιέμενον πλὴν ἐξ ἅπαντος τοῦ αἰῶνος πάνυ ὀλίγων ἐπὶ μεγίσταις αἰτίαις.

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περιρρεῖσθαι δὲ τὴν χώραν αὐτοῦ ποταμοῖς μεγάλοις τε καὶ φοβεροῖς καὶ ἐκ μόνων τῶν ὀνομάτων Κωκυτοὶ γὰρ καὶ Πυριφλεγέθοντες καὶ τὰ τοιαῦτα κέκληνται. τὸ δὲ μέγιστον, ἡ Ἀχερουσία λίμνη πρόκειται πρώτη δεχομένη τοὺς ἀπαντῶντας, ἣν οὐκ ἔνι διαπλεῦσαι ἢ παρελθεῖν ἄνευ τοῦ πορθμέως βαθεῖά τε γὰρ περᾶσαι τοῖς ποσὶν καὶ διανήξασθαι πολλή, καὶ ὅλως οὐκ ἂν αὐτὴν διαπταίη οὐδὲ τὰ νεκρὰ τῶν ὀρνέων.

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περιρρεῖσθαι δὲ τὴν χώραν αὐτοῦ ποταμοῖς μεγάλοις τε καὶ φοβεροῖς καὶ ἐκ μόνων τῶν ὀνομάτων· Κωκυτοὶ γὰρ καὶ Πυριφλεγέθοντες καὶ τὰ τοιαῦτα κέκληνται. τὸ δὲ μέγιστον, ἡ Ἀχερουσία λίμνη πρόκειται πρώτη δεχομένη τοὺς ἀπαντῶντας, ἣν οὐκ ἔνι διαπλεῦσαι ἢ παρελθεῖν ἄνευ τοῦ πορθμέως· βαθεῖά τε γὰρ περᾶσαι τοῖς ποσὶν καὶ διανήξασθαι πολλή, καὶ ὅλως οὐκ ἂν αὐτὴν διαπταίη οὐδὲ τὰ νεκρὰ τῶν ὀρνέων.

πρὸς δὲ αὐτῇ τῇ καθόδῳ καὶ πύλῃ οὔσῃ ἀδαμαντίνῃ ἀδελφιδοῦς τοῦ βασιλέως Αἰακὸς ἕστηκε τὴν φρουρὰν ἐπιτετραμμένος καὶ παρʼ αὐτῷ κύων τρικέφαλος μάλα κάρχαρος, τοὺς μὲν ἀφικνουμένους φίλιόν τι καὶ εἰρηνικὸν προσβλέπων, τοὺς δὲ πειρῶντας ἀποδιδράσκειν ὑλακτῶν καὶ τῷ χάσματι δεδιττόμενος.

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περαιωθέντας δὲ τὴν λίμνην εἰς τὸ εἴσω λειμὼν ὑποδέχεται μέγας τῷ ἀσφοδέλῳ κατάφυτος καὶ ποτὸν μνήμης πολέμιον Λήθης γοῦν διὰ τοῦτο ὠνόμασται. ταῦτα γὰρ ἀμέλει διηγήσαντο τοῖς πάλαι ἐκεῖθεν ἀφιγμένοι Ἄλκηστίς τε καὶ Πρωτεσίλαος οἱ Θετταλοὶ καὶ Θησεὺς ὁ τοῦ Αἰγέως καὶ ὁ τοῦ Ὁμήρου Ὀδυσσεύς, μάλα σεμνοὶ καὶ ἀξιόπιστοι μάρτυρες, ἐμοὶ δοκεῖν οὐ πιόντες τῆς πηγῆς· οὐ γὰρ ἂν ἐμέμνηντο αὐτῶν.

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περαιωθέντας δὲ τὴν λίμνην εἰς τὸ εἴσω λειμὼν ὑποδέχεται μέγας τῷ ἀσφοδέλῳ κατάφυτος καὶ ποτὸν μνήμης πολέμιον· Λήθης γοῦν διὰ τοῦτο ὠνόμασται. ταῦτα γὰρ ἀμέλει διηγήσαντο τοῖς πάλαι ἐκεῖθεν ἀφιγμένοι Ἄλκηστίς τε καὶ Πρωτεσίλαος οἱ Θετταλοὶ καὶ Θησεὺς ὁ τοῦ Αἰγέως καὶ ὁ τοῦ Ὁμήρου Ὀδυσσεύς, μάλα σεμνοὶ καὶ ἀξιόπιστοι μάρτυρες, ἐμοὶ δοκεῖν οὐ πιόντες τῆς πηγῆς· οὐ γὰρ ἂν ἐμέμνηντο αὐτῶν.

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ὁ μὲν οὖν Πλούτων, ὡς ἐκεῖνοι ἔφασαν, καὶ ἡ Φερσεφόνη δυναστεύουσι καὶ τὴν τῶν ὅλων δεσποτείαν ἔχουσιν, ὑπηρετοῦσι δʼ αὐτοῖς καὶ τὴν ἀρχὴν συνδιαπράττουσιν ὄχλος πολύς, Ἐρινύες τε καὶ Ποιναὶ καὶ Φόβοι καὶ ὁ Ἑρμῆς, οὗτος μὲν γε οὐκ ἀεὶ συμπαρών.

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ὁ μὲν οὖν Πλούτων, ὡς ἐκεῖνοι ἔφασαν, καὶ ἡ Φερσεφόνη δυναστεύουσι καὶ τὴν τῶν ὅλων δεσποτείαν ἔχουσιν, ὑπηρετοῦσι δʼ αὐτοῖς καὶ τὴν ἀρχὴν συνδιαπράττουσιν ὄχλος πολύς, Ἐρινύες τε καὶ Ποιναὶ καὶ Φόβοι καὶ ὁ Ἑρμῆς, οὗτος μέν γε οὐκ ἀεὶ συμπαρών.

ὕπαρχοι δὲ καὶ σατράπαι καὶ δικασταὶ κάθηνται δύο, Μίνως τε καὶ Ῥαδάμανθυς οἱ Κρῆτες, ὄντες υἱοὶ τοῦ Διός. οὗτοι δὲ τοὺς μὲν ἀγαθοὺς τῶν ἀνδρῶν καὶ δικαίους καὶ κατʼ ἀρετὴν βεβιωκότας, ἐπειδὰν συναλισθῶσι πολλοί, καθάπερ εἰς ἀποικίαν τινὰ πέμπουσιν εἰς τὸ Ἠλύσιον πεδίον τῷ ἀρίστῳ βίῳ συνεσομένους.

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ἂν δέ τινας τῶν πονηρῶν λάβωσι, ταῖς Ἐρινύσι παραδόντες εἰς τὸν τῶν ἀσεβῶν χῶρον εἰσπέμπουσι κατὰ λόγον τῆς ἀδικίας κολασθησομένους. ἔνθα δὴ. τί κακῶν οὐ πάσχουσι στρεβλούμενοί τε καὶ καιόμενοι καὶ ὑπὸ γυπῶν ἐσθιόμενοι καὶ τροχῷ συμπεριφερόμενοι καὶ λίθους ἀνακυλίοντες; ὁ μὲν γὰρ Τάνταλος ἐπʼ αὐτῇ τῇ λίμνῃ αὖος ἔστηκεν κινδυνεύων ὑπὸ δίψους ὁ κακοδαίμων ἀποθανεῖν.

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ἂν δέ τινας τῶν πονηρῶν λάβωσι, ταῖς Ἐρινύσι παραδόντες εἰς τὸν τῶν ἀσεβῶν χῶρον εἰσπέμπουσι κατὰ λόγον τῆς ἀδικίας κολασθησομένους. ἔνθα δὴ τί κακῶν οὐ πάσχουσι στρεβλούμενοί τε καὶ καιόμενοι καὶ ὑπὸ γυπῶν ἐσθιόμενοι καὶ τροχῷ συμπεριφερόμενοισυμσεριφερόμενοι Bélin de Ballou : σνμφερόμενοι MSS. καὶ λίθους ἀνακυλίοντες; ὁ μὲν γὰρ Τάνταλος ἐπʼ αὐτῇ τῇ λίμνῃ αὖος ἕστηκεν κινδυνεύων ὑπὸ δίψους ὁ κακοδαίμων ἀποθανεῖν.

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οἱ δὲ τοῦ μέσου βίου, πολλοὶ ὄντες οὗτοι, ἐν τῷ λειμῶνι πλανῶνται ἄνευ τῶν σωμάτων σκιαὶ γενόμενοι καὶ ὑπὸ τῇ ἁφῇ καθάπερ καπνὸς ἀφανιζόμενοι. τρέφονται δὲ ἄρα ταῖς παρʼ ἡμῖν χοαῖς καὶ τοῖς καθαγιζομένοις ἐπὶ τῶν τάφων· ὡς εἴ τῳ μὴ εἴη καταλελειμμένος ὑπέρ γῆς φίλος ἢ συγγενής, ἄσιτος οὗτος νεκρὸς καὶ λιμώττων ἐν αὐτοῖς πολιτεύεται.

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οἱ δὲ τοῦ μέσου βίου, πολλοὶ ὄντες οὗτοι, ἐν τῷ λειμῶνι πλανῶνται ἄνευ τῶν σωμάτων σκιαὶ γενόμενοι καὶ ὑπὸ τῇ ἁφῇ καθάπερ καπνὸς ἀφανιζόμενοι. τρέφονται δὲ ἄρα ταῖς παρʼ ἡμῖν χοαῖς καὶ τοῖς καθαγιζομένοις ἐπὶ τῶν τάφων· ὡς εἴ τῳ μὴ εἴη καταλελειμμένος ὑπὲρ γῆς φίλος ἢ συγγενής, ἄσιτος οὗτος νεκρὸς καὶ λιμώττων ἐν αὐτοῖς πολιτεύεται.

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ταῦτα οὕτως ἰσχυρῶς περιελήλυθε τοὺς πολλοὺς ὥστε ἐπειδάν τις ἀποθάνῃ τῶν οἰκείων, πρῶτα μὲν φέροντες ὀβολὸν εἰς τὸ στόμα κατέθηκαν αὐτῷ, μισθὸν τῷ πορθμεῖ τῆς ναυτιλίας γενησόμενον, οὐ πρότερον ἐξετάσαντες ὁποῖον τὸ νόμισμα νομίζεται καὶ διαχωρεῖ παρὰ τοῖς κάτω, καὶ εἰ δύναται παρʼ ἐκείνοις Ἀττικὸς ἢ Μακεδονικὸς ἢ Αἰγιναῖος ὀβολός, οὐδʼ ὅτι πολὺ κάλλιον ἦν μὴ ἔχειν τὰ πορθμεῖα καταβαλεῖν οὕτω γὰρ ἂν οὐ παραδεξαμένου τοῦ πορθμέως ἀναπόμπιμοι πάλιν εἰς τὸν βίον ἀφικνοῦντο.

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ταῦτα οὕτως ἰσχυρῶς περιελήλυθε τοὺς πολλοὺς ὥστε ἐπειδάν τις ἀποθάνῃ τῶν οἰκείων, πρῶτα μὲν φέροντες ὀβολὸν εἰς τὸ στόμα κατέθηκαν αὐτῷ, μισθὸν τῷ πορθμεῖ τῆς ναυτιλίας γενησόμενον, οὐ πρότερον ἐξετάσαντες ὁποῖον τὸ νόμισμα νομίζεται καὶ διαχωρεῖ παρὰ τοῖς κάτω, καὶ εἰ δύναται παρʼ ἐκείνοις Ἀττικὸς ἢ Μακεδονικὸς ἢ Αἰγιναῖος ὀβολός, οὐδʼ ὅτι πολὺ κάλλιον ἦν μὴ ἔχειν τὰ πορθμεῖα καταβαλεῖν· οὕτω γὰρ ἂν οὐ παραδεξαμένου τοῦ πορθμέως ἀναπόμπιμοι πάλιν εἰς τὸν βίον ἀφικνοῦντο.

μετὰ ταῦτα δὲ λούσαντες αὐτούς, ὡς οὐχ ἱκανῆς τῆς κάτω λίμνης λουτρὸν εἶναι τοῖς ἐκεῖ, καὶ μύρῳ τῷ καλλίστῳ χρίσαντες τὸ σῶμα πρὸς δυσωδίαν ἤδη βιαζόμενον καὶ στεφανώσαντες τοῖς ὡραίοις ἄνθεσι προτίθενται λαμπρῶς ἀμφιέσαντες, ἵνα μὴ ῥιγῷεν δῆλον ὅτι παρὰ τὴν ὁδὸν μηδὲ γυμνοὶ βλέποιντο τῷ Κερβέρῳ.

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οἰμωγαὶ δʼ ἐπὶ τούτοις καὶ κωκυτὸς γυναικῶν καὶ παρὰ πάντων δάκρυα καὶ στέρνα τυπτόμενα καὶ σπαραττομένη κόμη καὶ φοινισσόμεναι παρειαί· καί που καὶ ἐσθὴς καταρρήγνυται καὶ κόνις ἐπὶ τῇ κεφαλῇ πάσσεται, καὶ οἱ ζῶντες οἰκτρότεροι τοῦ νεκροῦ· οἱ μὲν γὰρ χαμαὶ κυλινδοῦνται πολλάκις καὶ τὰς κεφαλὰς ἀράττουσι πρὸς τὸ ἔδαφος, ὁ δʼ εὐσχήμων καὶ καλὸς καὶ καθʼ ὑπερβολὴν ἐστεφανωμένος ὑψηλὸς πρόκειται καὶ μετέωρος ὥσπερ εἰς πομπὴν κεκοσμημένος.

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οἰμωγαὶ δὲ ἐπὶ τούτοις καὶ κωκυτὸς γυναικῶν καὶ παρὰ πάντων δάκρυα καὶ στέρνα τυπτόμενα καὶ σπαραττομένη κόμη καὶ φοινισσόμεναι παρειαί· καί που καὶ ἐσθὴς καταρρήγνυται καὶ κόνις ἐπὶ τῇ κεφαλῇ πάσσεται, καὶ οἱ ζῶντες οἰκτρότεροι τοῦ νεκροῦ· οἱ μὲν γὰρ χαμαὶ κυλινδοῦνται πολλάκις καὶ τὰς κεφαλὰς ἀράττουσι πρὸς τὸ ἔδαφος, ὁ δʼ εὐσχήμων καὶ καλὸς καὶ καθʼ ὑπερβολὴν ἐστεφανωμένος ὑψηλὸς πρόκειται καὶ μετέωρος ὥσπερ εἰς πομπὴν κεκοσμημένος.

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εἶθʼ ἡ μήτηρ ἢ καὶ νὴ Δία ὁ πατὴρ ἐκ μέσων τῶν συγγενῶν προελθὼν καὶ περιχυθεὶς αὐτῷ — προκείσθω γάρ τις νέος καὶ καλός, ἵνα καὶ ἀκμαιότερον τὸ ἐπʼ αὐτῷ δρᾶμα ᾖ — φωνὰς ἀλλοκότους καὶ ματαίας ἀφίησι, πρὸς ἃς ὁ νεκρὸς αὐτὸς ἀποκρίναιτʼ ἄν, εἰ λάβοι φωνὴν φήσει γὰρ ὁ πατὴρ γοερόν τι φθεγγόμενος καὶ παρατείνων ἕκαστον τῶν ὀνομάτων, τέκνον ἥδιστον, οἴχῃ μοι καὶ τέθνηκας καὶ πρὸ ὥρας ἀνηρπάσθης, μόνον ἐμὲ τὸν ἄθλιον καταλιπών, οὐ γαμήσας, οὐ παιδοποιησάμενος, οὐ στρατευσάμενος, οὐ γεωργήσας, οὐκ εἰς γῆρας ἐλθών οὐ κωμάσῃ πάλιν οὐδὲ ἐρασθήσῃ, τέκνον, οὐδὲ ἐν συμποσίοις μετὰ τῶν ἡλικιωτῶν μεθυσθήσῃ.

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εἶθʼ ἡ μήτηρ ἢ καὶ νὴ Δία ὁ πατὴρ ἐκ μέσων τῶν συγγενῶν προελθὼν καὶ περιχυθεὶς αὐτῷ — προκείσθω γάρ τις νέος καὶ καλός, ἵνα καὶ ἀκμαιότερον τὸ ἐπʼ αὐτῷ δρᾶμα ᾖ — φωνὰς ἀλλοκότους καὶ ματαίας ἀφίησι, πρὸς ἃς ὁ νεκρὸς αὐτὸς ἀποκρίναιτʼ ἄν, εἰ λάβοι φωνήν· φήσει γὰρ ὁ πατὴρ γοερόν τι φθεγγόμενος καὶ παρατείνων ἕκαστον τῶν ὀνομάτων, τέκνον ἥδιστον, οἴχῃ μοι καὶ τέθνηκας καὶ πρὸ ὥρας ἀνηρπάσθης, μόνον ἐμὲ τὸν ἄθλιον καταλιπών, οὐ γαμήσας, οὐ παιδοποιησάμενος, οὐ στρατευσάμενος, οὐ γεωργήσας, οὐκ εἰς γῆρας ἐλθών· οὐ κωμάσῃ πάλιν οὐδὲ ἐρασθήσῃ, τέκνον, οὐδὲ ἐν συμποσίοις μετὰ τῶν ἡλικιωτῶν μεθυσθήσῃ.

ταῦτα δὲ καὶ τὰ τοιαῦτα φήσει οἰόμενος τὸν υἱὸν δεῖσθαι μὲν ἔτι τούτων καὶ ἐπιθυμεῖν καὶ μετὰ τὴν τελευτήν, οὐ δύνασθαι δὲ μετέχειν αὐτῶν. καίτοι τί ταῦτα φημί; πόσοι γὰρ καὶ ἵππους καὶ παλλακίδας, οἱ δὲ καὶ οἰνοχόους ἐπικατέσφαξαν καὶ ἐσθῆτα καὶ τὸν ἄλλον κόσμον συγκατέφλεξαν ἢ συγκατώρυξαν ὡς χρησομένοις ἐκεῖ καὶ ἀπολαύσουσιν αὐτῶν κάτω;

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ὁ δʼ οὖν πρεσβύτης ὁ πενθῶν οὑτωσὶ ταῦτα πάντα ὁπόσα εἴρηκα καὶ ἔτι τούτων πλείονα οὔτε τοῦ παιδὸς ἕνεκα τραγῳδεῖν ἔοικεν — οἶδε γὰρ οὐκ ἀκουσόμενον οὐδʼ ἂν μεῖζον ἐμβοήσῃ τοῦ Στέντορος — οὔτε μὴν αὑτοῦ· φρονεῖν γὰρ οὕτω καὶ γιγνώσκειν ἱκανὸν ἦν καὶ ἄνευ τῆς βοῆς· οὐδεὶς γὰρ δὴ πρὸς ἑαυτὸν δεῖται βοᾶν. λοιπὸν οὖν ἐστιν αὐτὸν τῶν παρόντων ἕνεκα ταῦτα ληρεῖν οὔθʼ ὅ τι πέπονθεν αὐτῷ ὁ παῖς εἰδότα οὔθʼ ὅποι κεχώρηκε, μᾶλλον δὲ οὐδὲ τὸν βίον αὐτὸν ἐξετάσαντα ὁποῖός ἐστιν οὐ γὰρ ἂν τὴν ἐξ αὐτοῦ μετάστασιν ὥς τι τῶν δεινῶν ἐδυσχέραινεν.

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ὁ δʼ οὖν πρεσβύτης ὁ πενθῶν οὑτωσὶ ταῦτα πάντα ὁπόσα εἴρηκα καὶ ἔτι τούτων πλείονα οὔτε τοῦ παιδὸς ἕνεκα τραγῳδεῖν ἔοικεν — οἶδε γὰρ οὐκ ἀκουσόμενον οὐδʼ ἂν μεῖζον ἐμβοήσῃ τοῦ Στέντορος — οὔτε μὴν αὑτοῦ· φρονεῖν γὰρ οὕτω καὶ γιγνώσκειν ἱκανὸν ἦν καὶ ἄνευ τῆς βοῆς· οὐδεὶς γὰρ δὴ πρὸς ἑαυτὸν δεῖται βοᾶν. λοιπὸν οὖν ἐστιν αὐτὸν τῶν παρόντων ἕνεκα ταῦτα ληρεῖν οὔθʼ ὅ τι πέπονθεν αὐτῷ ὁ παῖς εἰδότα οὔθʼ ὅποι κεχώρηκε, μᾶλλον δὲ οὐδὲ τὸν βίον αὐτὸν ἐξετάσαντα ὁποῖός ἐστιν· οὐ γὰρ ἂν τὴν ἐξ αὐτοῦ μετάστασιν ὥς τι τῶν δεινῶν ἐδυσχέραινεν.

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εἴποι δʼ ἂν οὖν πρὸς αὐτὸν ὁ παῖς παραιτησάμενος τὸν Αἰακὸν καὶ τὸν Ἀϊδωνέα πρὸς ὀλίγον τοῦ στομίου ὑπερκῦψαι καὶ τὸν πατέρα παῦσαι ματαιάζοντα, ὦ κακόδαιμον ἄνθρωπε, τί κέκραγας; τί δέ μοι παρέχεις πράγματα; παῦσαι τιλλόμενος τὴν κόμην καὶ τὸ πρόσωπον ἐξ ἐπιπολῆς ἀμύσσων. τί μοι λοιδορῇ καὶ ἄθλιον ἀποκαλεῖς καὶ δύσμορον πολύ σου βελτίω καὶ μακαριώτερον γεγενημένον; ἢ τί σοι δεινὸν πάσχειν δοκῶ; ἢ διότι μὴ τοιουτοσὶ γέρων ἐγενόμην οἷος εἶ σύ, φαλακρὸς μὲν τὴν κεφαλήν, τὴν δʼ ὄψιν ἐρρυτιδωμένος, κυφὸς καὶ τὰ γόνατα νωθής, καὶ ὅλως ὑπὸ τοῦ χρόνου σαθρὸς πολλὰς τριακάδας καὶ ὀλυμπιάδας ἀναπλήσας, καὶ τὰ τελευταῖα δὴ ταῦτα παραπαίων ἐπὶ τοσούτων μαρτύρων; ὦ μάταιε, τί σοι χρηστὸν εἶναι δοκεῖ παρὰ τὸν βίον οὗ μηκέτι μεθέξομεν; ἢ τοὺς πότους ἐρεῖς δῆλον ὅτι καὶ τὰ δεῖπνα καὶ ἐσθῆτα καὶ ἀφροδίσια, καὶ δέδιας μὴ τούτων ἐνδεὴς γενόμενος ἀπόλωμαι. οὐκ ἐννοεῖς δὲ ὅτι τὸ μὴ διψῆν τοῦ πιεῖν πολὺ κάλλιον καὶ τὸ μὴ πεινῆν τοῦ φαγεῖν καὶ τὸ μὴ ῥιγοῦν τοῦ ἀμπεχόνης εὐπορεῖν; φέρε τοίνυν, ἐπειδὴ ἔοικας ἀγνοεῖν, διδάξομαὶ σε θρηνεῖν ἀληθέστερον,

+

εἴποι δʼ ἂν οὖν πρὸς αὐτὸν ὁ παῖς παραιτησάμενος τὸν Αἰακὸν καὶ τὸν Ἀϊδωνέα πρὸς ὀλίγον τοῦ στομίου ὑπερκῦψαι καὶ τὸν πατέρα παῦσαι ματαιάζοντα, ὦ κακόδαιμον ἄνθρωπε, τί κέκραγας; τί δέ μοι παρέχεις πράγματα; παῦσαι τιλλόμενος τὴν κόμην καὶ τὸ πρόσωπον ἐξ ἐπιπολῆς ἀμύσσων. τί μοι λοιδορῇ καὶ ἄθλιον ἀποκαλεῖς καὶ δύσμορον πολύ σου βελτίω καὶ μακαριώτερον γεγενημένον; ἢ τί σοι δεινὸν πάσχειν δοκῶ; ἢ διότι μὴ τοιουτοσὶ γέρων ἐγενόμην οἷος εἶ σύ, φαλακρὸς μὲν τὴν κεφαλήν, τὴν δὲ ὄψιν ἐρρυτιδωμένος, κυφὸς καὶ τὰ γόνατα νωθής, καὶ ὅλως ὑπὸ τοῦ χρόνου σαθρὸς πολλὰς τριακάδας καὶ ὀλυμπιάδας ἀναπλήσας, καὶ τὰ τελευταῖα δὴ ταῦτα παραπαίων ἐπὶ τοσούτων μαρτύρων; ὦ μάταιε, τί σοι χρηστὸν εἶναι δοκεῖ παρὰ τὸν βίον οὗ μηκέτι μεθέξομεν; ἢ τοὺς πότους ἐρεῖς δῆλον ὅτι καὶ τὰ δεῖπνα καὶ ἐσθῆτα καὶ ἀφροδίσια, καὶ δέδιας μὴ τούτων ἐνδεὴς γενόμενος ἀπόλωμαι. οὐκ ἐννοεῖς δὲ ὅτι τὸ μὴ διψῆν τοῦ πιεῖν πολὺ κάλλιον καὶ τὸ μὴ πεινῆν τοῦ φαγεῖν καὶ τὸ μὴ ῥιγοῦν τοῦ ἀμπεχόνης εὐπορεῖν; φέρε τοίνυν, ἐπειδὴ ἔοικας ἀγνοεῖν, διδάξομαί σε θρηνεῖν ἀληθέστερον,

-

καὶ δὴ ἀναλαβὼν ἐξ ὑπαρχῆς βόα, τέκνον ἄθλιον, οὐκέτι διψήσεις, οὐκέτι πεινήσεις οὐδὲ ῥιγώσεις. οἴχῃ μοι κακοδαίμων ἐκφυγὼν τὰς νόσους, οὐ πυρετὸν ἔτι δεδιώς, οὐ πολέμιον, οὐ τύραννον οὐκ ἔρως σε ἀνιάσει οὐδὲ συνουσία διαστρέψει, οὐδὲ σπαθήσεις ἐπὶ τούτῳ δὶς ἢ τρὶς τῆς ἡμέρας, ὢ τῆς συμφορᾶς. οὐ καταφρονηθήσῃ γέρων γενόμενος οὐδὲ ὀχληρὸς ἔσῃ τοῖς νέοις βλεπόμενος.

+

καὶ δὴ ἀναλαβὼν ἐξ ὑπαρχῆς βόα, τέκνον ἄθλιον, οὐκέτι διψήσεις, οὐκέτι πεινήσεις οὐδὲ ῥιγώσεις. οἴχῃ μοι κακοδαίμων ἐκφυγὼν τὰς νόσους, οὐ πυρετὸν ἔτι δεδιώς, οὐ πολέμιον, οὐ τύραννον· οὐκ ἔρως σε ἀνιάσει οὐδὲ συνουσία διαστρέψει, οὐδὲ σπαθήσεις ἐπὶ τούτῳ δὶς ἢ τρὶς τῆς ἡμέρας, ὢ τῆς συμφορᾶς. οὐ καταφρονηθήσῃ γέρων γενόμενος οὐδὲ ὀχληρὸς ἔσῃ τοῖς νέοις βλεπόμενος.

-

ἂν ταῦτα λέγῃς, ὦ πάτερ, οὐκ οἴει πολὺ ἀληθέστερα καὶ γενναιότερα ἐκείνων ἐρεῖν;

+

ἂν ταῦτα λέγῃς, ὦ πάτερ, οὐκ οἴει πολὺ ἀληθέστερα καὶ γενναιότεραγενναιότερα Jacobs: γελοιότερα MSS. ἐκείνων ἐρεῖν;

ἀλλʼ ἆρα μὴ τόδε σε ἀνιᾷ, καὶ διανοῇ τὸν παρʼ ἡμῖν ζόφον καὶ τὸ πολὺ σκότος, κᾆτα δέδιας μή σοι ἀποπνιγῶ κατακλεισθεὶς ἐν τῷ μνήματι; χρὴ δὲ πρὸς ταῦτα λογίζεσθαι ὅτι τῶν ὀφθαλμῶν διασαπέντων ἢ καὶ νὴ Δία καέντων μετʼ ὀλίγον, εἴ γε καῦσαί με διεγνώκατε, οὔτε σκότος οὔτε φῶς ὁρᾶν δεησόμεθα.

-

καὶ ταῦτα μὲν ἴσως μέτρια· τί δέ με ὁ κωκυτὸς ὑμῶν ὀνίνησι καὶ ἡ πρὸς τὸν αὐλὸν αὕτη στερνοτυπία καὶ ἡ τῶν γυναικῶν περὶ τὸν θρῆνον ἀμετρία; τί δὲ ὁ ὑπὲρ τοῦ τάφου λίθος ἐστεφανωμένος; ἢ τί ὑμῖν δύναται τὸν ἄκρατον ἐπιχεῖν; ἢ νομίζετε καταστάξειν αὐτὸν πρὸς ἡμᾶς καὶ μέχρι τοῦ Ἃιδου διίξεσθαι; τὰ μὲν γὰρ ἐπὶ τῶν καθαγισμῶν καὶ αὐτοὶ ὁρᾶτε, οἶμαι, ὡς τὸ μὲν νοστιμώτατον τῶν παρεσκευασμένων ὁ καπνὸς παραλαβὼν ἄνω εἰς τὸν οὐρανὸν οἴχεται μηδέν τι ἡμᾶς ὀνῆσαν τοὺς κάτω, τὸ δὲ καταλειπόμενον, ἡ κόνις, ἀχρεῖον, ἐκτὸς εἰ μὴ τὴν σποδὸν ἡμᾶς σιτεῖσθαι πεπιστεύκατε. οὐχ οὕτως ἄσπορος οὐδὲ ἄκαρπος ἡ τοῦ Πλούτωνος ἀρχή, οὐδὲ ἐπιλέλοιπεν ἡμᾶς ὁ ἀσφόδελος, ἵνα παρʼ ὑμῶν τὰ σιτία μεταστελλώμεθα. ὥστε μοι νὴ τὴν Τισιφόνην πάλαι δὴ ἐφʼ οἷς ἐποιεῖτε καὶ ἐλέγετε παμμέγεθες ἐπῄει ἀνακαγχάσαι, διεκώλυσε δὲ ἡ ὀθόνη καὶ τὰ ἔρια, οἷς μου τὰς σιαγόνας ἀπεσφίγξατε."

+

καὶ ταῦτα μὲν ἴσως μέτρια· τί δέ με ὁ κωκυτὸς ὑμῶν ὀνίνησι καὶ ἡ πρὸς τὸν αὐλὸν αὕτη στερνοτυπία καὶ ἡ τῶν γυναικῶν περὶ τὸν θρῆνον ἀμετρία; τί δὲ ὁ ὑπὲρ τοῦ τάφου λίθος ἐστεφανωμένος; ἢ τί ὑμῖν δύναται τὸν ἄκρατον ἐπιχεῖν; ἢ νομίζετε καταστάξειν αὐτὸν πρὸς ἡμᾶς καὶ μέχρι τοῦ Ἅιδου διίξεσθαι; τὰ μὲν γὰρ ἐπὶ τῶν καθαγισμῶν καὶ αὐτοὶ ὁρᾶτε, οἶμαι, ὡς τὸ μὲν νοστιμώτατον τῶν παρεσκευασμένων ὁ καπνὸς παραλαβὼν ἄνω εἰς τὸν οὐρανὸν οἴχεται μηδέν τι ἡμᾶς ὀνῆσαν τοὺς κάτω, τὸ δὲ καταλειπόμενον, ἡ κόνις, ἀχρεῖον, ἐκτὸς εἰ μὴ τὴν σποδὸν ἡμᾶς σιτεῖσθαι πεπιστεύκατε. οὐχ οὕτως ἄσπορος οὐδὲ ἄκαρπος ἡ τοῦ Πλούτωνος ἀρχή, οὐδὲ ἐπιλέλοιπεν ἡμᾶς ὁ ἀσφόδελος, ἵνα παρʼ ὑμῶν τὰ σιτία μεταστελλώμεθα. ὥστε μοι νὴ τὴν Τισιφόνην πάλαι δὴ ἐφʼ οἷς ἐποιεῖτε καὶ ἐλέγετε παμμέγεθες ἐπῄει ἀνακαγχάσαι, διεκώλυσε δὲ ἡ ὀθόνη καὶ τὰ ἔρια, οἷς μου τὰς σιαγόνας ἀπεσφίγξατε.

ὣς ἄρα μιν εἰπόντα τέλος θανάτοιο κάλυψε.

πρὸς Διός, ἐὰν λέγῃ ταῦτα ὁ νεκρὸς ἐπιστραφείς, ἀνακλίνας αὑτὸν ἐπʼ ἀγκῶνος, οὐκ ἂν οἰόμεθα δικαιότατα ἂν αὐτὸν εἰπεῖν; ἀλλʼ ὅμως οἱ μάταιοι καὶ βοῶσι καὶ μεταστειλάμενοί τινα θρήνων σοφιστὴν πολλὰς συνειλοχότα παλαιὰς συμφορὰς τούτῳ συναγωνιστῇ καὶ χορηγῷ τῆς ἀνοίας καταχρῶνται, ὅπη ἂν ἐκεῖνος ἐξάρχῃ πρὸς τὸ μέλος ἐπαιάζοντες.

-

καὶ μέχρι μὲν θρήνων ὁ αὐτὸς ἅπασι νόμος τῆς ἀβελτερίας·ʼ τὸ δὲ ἀπὸ τούτου διελόμενοι κατὰ ἔθνη τὰς ταφὰς ὁ μὲν Ἕλλην ἔκαυσεν, ὁ δὲ Πέρσης ἔθαψεν, ὁ δὲ Ἰνδὸς ὑάλῳ περιχρίει, ὁ δὲ Σκύθης κατεσθίει, ταριχεύει δὲ ὁ Αἰγύπτιος· οὗτος μέν γε — λέγω δὲ ἰδών — ξηράνας τὸν νεκρὸν σύνδειπνον καὶ συμπότην ἐποιήσατο. πολλάκις δὲ καὶ δεομένῳ χρημάτων ἀνδρὶ Αἰγυπτίῳ ἔλυσε τὴν ἀπορίαν ἐνέχυρον ἢ ὁ ἀδελφὸς ἢ ὁ πατὴρ ἐν καιρῷ γενόμενος.

+

καὶ μέχρι μὲν θρήνων ὁ αὐτὸς ἅπασι νόμος τῆς ἀβελτερίας· τὸ δὲ ἀπὸ τούτου διελόμενοι κατὰ ἔθνη τὰς ταφὰς ὁ μὲν Ἕλλην ἔκαυσεν, ὁ δὲ Πέρσης ἔθαψεν, ὁ δὲ Ἰνδὸς ὑάλῳ περιχρίει, ὁ δὲ Σκύθης κατεσθίει, ταριχεύει δὲ ὁ Αἰγύπτιος· οὗτος μέν γε — λέγω δὲ ἰδών — ξηράνας τὸν νεκρὸν σύνδειπνον καὶ συμπότην ἐποιήσατο. πολλάκις δὲ καὶ δεομένῳ χρημάτων ἀνδρὶ Αἰγυπτίῳ ἔλυσε τὴν ἀπορίαν ἐνέχυρον ἢ ὁ ἀδελφὸς ἢ ὁ πατὴρ ἐν καιρῷ γενόμενος.

χώματα μὲν γὰρ καὶ πυραμίδες καὶ στῆλαι καὶ ἐπιγράμματα πρὸς ὀλίγον διαρκοῦντα πῶς οὐ περιττὰ καὶ παιδιαῖς προσεοικότα;

@@ -159,7 +161,7 @@

καίτοι καὶ ἀγῶνας ἔνιοι διέθεσαν καὶ λόγους ἐπιταφίους εἶπον ἐπὶ τῶν μνημάτων ὥσπερ συναγορεύοντες ἢ μαρτυροῦντες παρὰ τοῖς κάτω δικασταῖς τῷ νεκρῷ.

-

ἐπὶ πᾶσι τούτοις τὸ περίδειπνον, καὶ πάρεισιν οἱ προσήκοντες καὶ τοὺς γονέας παραμυθοῦνται τοῦ τετελευτηκότος καὶ πείθουσι γεύσασθαι, οὐκ ἀηδῶς μὰ Δία οὐδʼ αὐτοὺς ἀναγκαζομένους, ἀλλὰ ἤδη ὑπὸ λιμοῦ τριῶν ἑξῆς ἡμερῶν ἀπηυδηκότας. καί, μέχρι μὲν τίνος, ὦ οὗτος, ὀδυρόμεθα; ἔασον ἀναπαύσασθαι τοὺς τοῦ μακαρίτου δαίμονας εἰ δὲ καὶ τὸ παράπαν κλάειν διέγνωκας, αὐτοῦ γε τούτου ἕνεκα χρὴ μὴ ἀπόσιτον εἶναι, ἵνα καὶ διαρκέσῃς πρὸς τοῦ πένθους τὸ μέγεθος. τότε δὴ τότε ῥαψωδοῦνται πρὸς ἁπάντων δύο τοῦ Ὁμήρου στίχοι· καὶ γάρ τʼ ἠΰκομος Νιόβη ἐμνήσατο σίτου· καὶ γαστέρι δʼ οὔπως ἐστὶ νέκυν πενθῆσαι Ἀχαιούς. οἱ δὲ ἅπτονται μέν, αἰσχυνόμενοι δὲ τὰ πρῶτα καὶ δεδιότες εἰ φανοῦνται μετὰ τὴν τελευτὴν τῶν φιλτάτων τοῖς ἀνθρωπίνοις πάθεσιν ἐμμένοντες.

+

ἐπὶ πᾶσι τούτοις τὸ περίδειπνον, καὶ πάρεισιν οἱ προσήκοντες καὶ τοὺς γονέας παραμυθοῦνται τοῦ τετελευτηκότος καὶ πείθουσι γεύσασθαι, οὐκ ἀηδῶς μὰ Δία οὐδʼ αὐτοὺς ἀναγκαζομένους, ἀλλὰ ἤδη ὑπὸ λιμοῦ τριῶν ἑξῆς ἡμερῶν ἀπηυδηκότας. καί, μέχρι μὲν τίνος, ὦ οὗτος, ὀδυρόμεθα; ἔασον ἀναπαύσασθαι τοὺς τοῦ μακαρίτου δαίμονας· εἰ δὲ καὶ τὸ παράπαν κλάειν διέγνωκας, αὐτοῦ γε τούτου ἕνεκα χρὴ μὴ ἀπόσιτον εἶναι, ἵνα καὶ διαρκέσῃς πρὸς τοῦ πένθους τὸ μέγεθος. τότε δὴ τότε ῥαψωδοῦνται πρὸς ἁπάντων δύο τοῦ Ὁμήρου στίχοι· καὶ γάρ τʼ ἠΰκομος Νιόβη ἐμνήσατο σίτου· καὶ γαστέρι δʼ οὔπως ἐστὶ νέκυν πενθῆσαι Ἀχαιούς. οἱ δὲ ἅπτονται μέν, αἰσχυνόμενοι δὲ τὰ πρῶτα καὶ δεδιότες εἰ φανοῦνται μετὰ τὴν τελευτὴν τῶν φιλτάτων τοῖς ἀνθρωπίνοις πάθεσιν ἐμμένοντες.

ταῦτα καὶ πολὺ τούτων γελοιότερα εὕροι τις ἂν ἐπιτηρῶν ἐν τοῖς πένθεσι γιγνόμενα διὰ τὸ τοὺς πολλοὺς τὸ μέγιστον τῶν κακῶν τὸν θάνατον οἴεσθαι.

diff --git a/data/tlg0062/tlg037/__cts__.xml b/data/tlg0062/tlg037/__cts__.xml index 049d46e91..f3d75eae5 100644 --- a/data/tlg0062/tlg037/__cts__.xml +++ b/data/tlg0062/tlg037/__cts__.xml @@ -1,11 +1,17 @@ - + Rhetorum praeceptor - - + + Ῥητόρων Διδάσκαλος Lucian, Vol. 4. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1925. - - \ No newline at end of file + + + A Professor of Public Speaking + Lucian, Vol. 4. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1925. + + + + diff --git a/data/tlg0062/tlg037/tlg0062.tlg037.perseus-eng1.xml b/data/tlg0062/tlg037/tlg0062.tlg037.perseus-eng1.xml new file mode 100644 index 000000000..c51e8edf5 --- /dev/null +++ b/data/tlg0062/tlg037/tlg0062.tlg037.perseus-eng1.xml @@ -0,0 +1,851 @@ + + + + + + +A Professor of Public Speaking +Lucian of Samosata +Austin Morris Harmon, 1878-1950 +National Endowment for the Humanities +Gregory Crane + +Gregory Crane +OCRd, tagged and added initial corrections to the text + + + +Perseus Digital Library +tlg0062.tlg001.1st1K-eng1.xml + +Available under a Creative Commons Attribution-ShareAlike 4.0 International License + +2023 +Trustees of Tufts University +United States + + + + + +Lucian + + +Austin Morris Harmon + + +Lucian of Samosata + +Trustees of Tufts University +Cambridge, MA +1925 + +4 + +The Hathi Trust + + + + + +

Text encoded in accordance with the latest EpiDoc standards

+ + +

This pointer pattern extracts section.

+ + + + + +Greek +Latin + + + + + + + + +
+A Professor of Public Speaking

A satire upon the new fashion in oratory, and one of its +foremost representatives. +The traditional course of training in rhetoric, fully described by the Latin Quintilian, was too arduous, it seems, +to attract the general run of would-be public speakers +under the Antonines. They sought a royal road to success, +and found it; for as success in those days, especially in the +case of Greeks, was far less a matter of persuading juries +and swaying deliberative assemblies than of entertaining +audiences with oratorical display, it could be attained +readily by meretricious methods which, in so far as they +were capable of being taught at all (natura enim non docetur, says Quintilian), could be taught quickly.

+

“Some say,” remarks the scholiast, “that Lucian was +aiming at Pollux the lexicographer when he wrote this +piece.” This may be mere conjecture on the part of his +authorities, but it cannot be dismissed as baseless. Pollux +was Lucian’s contemporary, was born in Egypt, and certainly +could have been called “a namesake of the sons of Zeus +and Leda.” That phrase, to be sure, would better fit a +Dioscorides, or a Didymus or Geminus, but we do not know +of any such rhetorician of that period. Lucian may have +been a bit vague on purpose. What little Philostratus says +of his oratory indicates that Pollux was a follower of the new +school ; moreover, he was the pupil of the sophist Hadrian, +who was decidedly up to date, and the rival of the oldfashioned Chrestus, over whose head he was appointed by +Commodus to the public professorship of rhetoric in Athens. +The allusion in this piece to the high fees charged by the +representative of the old school leads Ranke (Pollux et +Incianus) to conclude that Lucian’s butt himself must have +taught gratis, and must therefore have been a public professor. And from the silence of Philostratus as to the family +history and private life of Pollux, Ranke argues that he was +of low birth and doubtful reputation.

+

If the piece was aimed at Pollux and written after he +became professor, it must date after a.d. 179.

 +

+ + +You ask, my boy, how you can get to be a public +speaker, and be held to personify the sublime and +glorious name of sophist; life, you say, is not worth +living, unless when you speak you can clothe +yourself in such a mantle of eloquence that you +will be irresistible and invincible, that you will be +admired and stared at by everyone, counting among +the Greeks as a highly desirable treat for their ears. +Consequently, you wish to find out what the roads +are that lead to this goal. Come, I have no desire to +be churlish, lad, especially when a mere youngster who +craves what is noblest, not knowing how to come by +it, draws near and asks, as you do now, for advice— +a sacred matter. So listen; and in so far as it lies +in my power, you may have great confidence that +soon you will be an able hand at discerning what +requires to be said and expressing it in words,

Like Pericles (Thuc. 2, 60).

if only +you on your part are willing henceforth to abide by +what I tell you, to practise it industriously, and +to follow the road resolutely until you reach your +goal. +

+ +

+Certainly the object of your quest is not trivial, +nor one that calls for little effort, but rather one +for which it is worth while to work hard, to scant +your sleep, and to put up with anything whatsoever. + + + + +Just see how many who previously were nobodies +have come to be accounted men of standing, millionaires, yes, even gentlemen, because of their +eloquence. +

+ +

+Do not be daunted, however, and do +not be dismayed at the greatness of your expectations, thinking to undergo untold labours before +you achieve them. I shall not conduct you by a +rough road, or a steep and sweaty one, so that you +will turn back halfway out of weariness. In that +case I should be no better than those other guides +who use the customary route—long, steep, toilsome, +and, as a rule, hopeless. No, my advice has this to +commend it, that ascending in the manner of a +leisurely stroll through flowery fields and perfect +shade in great comfort and luxury by a sloping +bridle-path that is very short as well as very pleasant, +you will gain the summit without sweating for it, +you will bag your game without any effort, yes, by +Heaven, you will banquet at your ease, looking +down from the height at those who went the other +way as they creep painfully upward over sheer and +slippery crags, still in the foot-hills of the ascent, +rolling off head-first from time to time, and getting +many a wound on the sharp rocks—and you, the +while, on the top long before them, with a wreath +upon your head, will be fortunate beyond compare, +for you will have acquired from Rhetoric in an +instant, all but in your sleep, every single blessing +that there is! +

+ +

+Yes, my promise goes to that extent in its +generosity ;

A quotation from Demosthenes, Phil. 1, 44, 15.

but in the name of Friendship

More literally, Friendship’s patron; 7. ¢. Zeus.

do +not disbelieve me, when I say that I shall show + + + + + +you that its attainment is at once easy and pleasant. +Why should you? Hesiod was given a leaf or two +from Helicon, and at once he became a poet instead +of a shepherd and sang the pedigrees of gods and +heroes under the inspiration of the Muses.

Theogony, 30-34. The Muses plucked a branch of laurel and gave it him as a staff of office (oxjrrpov).

Is it +impossible, then, to become a public speaker —something far inferior to the grand style of poetry—in +an instant, if one could find out the quickest way? + +

+ +

+ +Just to show you, I should like to tell you the +tale of a Sidonian merchant's idea which disbelief +made ineffectual and profitless to the man who heard +it. Alexander was then ruler of the Persians, +having deposed Darius after the battle of Arbela, +and postmen had to run to every quarter of the +realm carrying Alexander’s orders. The journey +from Persia to Egypt was long, since one had to +make a detour about the mountains, then to go +through Babylonia to Arabia, and then to traverse +a wide expanse of desert before reaching Egypt at +last, after spending in this way, even if one travelled +light, twenty very long days on the road. Well, +this annoyed Alexander, because he had heard that +the Egyptians were showing signs of disaffection, +and he was unable to be expeditious in transmitting +his decisions concerning them to his governors. +At that juncture the Sidonian merchant said: “I +give you my word, King Alexander, to show you a +short route from Persia to Egypt. If a man went +over these mountains—and he could do it in three + + + + +days—he is in Egypt in no time!” And it was so! +Alexander, however, put no faith in it, but thought +that the merchant was a liar.

The Sidonian merchant was exaggerating, but there was truth in his tale. From Persepolis, by crossing the mountains to the head of the Persian Gulf one could pick up a traderoute that led from Alexandria on the Tigris (Charax) to Petra (see Pliny 6, 145), whence one could get to Rhinocolura, and so to Egypt. This would have been much shorter than the normal (Susa, Babylon, Damascus) route, but it might not have been any quicker.

So true is it that +amazing promises seem untrustworthy to most +people. + +

+ +

+But you must not make the same mistake. +Experience will convince you that nothing can prevent you from arriving as a public speaker, in a single +day, and not a full day at that, by flying across the +mountains from Persia to Egypt!

+ +

+I wish first of all to paint you a picture in words, +like Cebes of old, and show you both the roads; +for there are two that lead to Lady Rhetoric, of +whom you seem to me exceedingly enamoured. So +let her be sitting upon a high place, very fair of +face and form, holding in her right hand the Horn +of Plenty, which runs over with all manner of fruits. +Beside her imagine, pray, that you see Wealth +standing, all golden and lovely. Let Fame, too, +and Power stand by; and let Compliments, resembling tiny Cupids, swarm all about her on the +wing in great numbers from every side. If you +have ever seen the Nile represented in a painting, +lying on the back of a crocodile or a hippopotamus, +such as are frequent in his stream, while tiny infants +play beside him—the Egyptians call them cubits— +the Compliments that surround Rhetoric are like +these.

Evidently there were many copies of this picture about, and they were not all exactly alike. The Vatican has a treatment of the theme in sculpture, in which Nile rests upon a sphinx, and has about him sixteen ‘ cubits,” symbolizing the desired yearly rise of his stream.

+ +

+Now you, her lover, approach, desiring, of course, + + + + + + +to get upon the summit with all speed in order to +marry her when you get there, and to possess all +that she has—the Wealth, the Fame, the Compliments; for by law everything accrues to the +husband. +

+ +

+Then when you draw near the mountain, +at first you despair of climbing it, and the thing +seems to you just as Aornus

A table-mountain captured by Alexander on his way to India, 11 stades high at its lowest point, according to Arrian (Alex. 4, 28). Cunningham identifies it ss Ranigat. Tomaschek considers the Greek name derived from Sanscrit avarana by popular etymology; but compare the Avestan name Upairi-saena (above the eagle).

looked to the Macedonians when they observed that it was precipitous +on every side, truly far from easy even for a bird to +fly over, calling for a Dionysus or a Heracles if it +were ever going to be taken.

+ +

+That is how it seems to you at first; and then, +after a little, you see two roads. To be more exact, +one of them is but a path, narrow, briery, and rough, +promising great thirstiness and sweat; Hesiod has +been beforehand with us and has already described +it very carefully, so that I shall not need to do so.

Works and Days, 286-292.

+The other, however, is level, flowery, and wellwatered, just as I described it a moment ago, not +to detain you by saying the same things over and +over when you might even now be a speaker. +

+ +

+But +I must add at least this much, that the rough, steep +road used not to have many tracks of wayfarers, and +whatever tracks there were, were very old. I myself, unlucky dog, got up by that road and did all +that hard work without any need; but as the other +was level and had no windings at all, I could see +from a distance what it was like without having +travelled it myself. You see, being still young, I +could not discern what was better, but believed that +poet

Epicharmus.

to be telling the truth when he said that + + + + + + + +blessings were engendered of toil.

The thought is expressed in Works and Days, 289: “The immortal gods have put sweat before virtue ;” but Lucian’s wording is closer to the famous line of E icharmus quoted (just after the passage from Hesiod) in Xenophon’s Memorabilia, 2, 1, 20: “’Tis at the price of toil that the gods sell us all their blessings.”

That was not +so, however; at all events, I notice that most +people are accorded greater returns without any +labour, through their felicitous choice of words and +ways.

+ +

+But, to resume—when you reach the starting-point, I am sure that you will be in doubt, and +indeed are even now in doubt, which road to follow. +I propose, therefore, to tell you how to do now +in order to mount to the highest peak with the +greatest ease, to be fortunate, to bring off the +marriage, and to be accounted wonderful by everyone. It is quite enough that I should have been +duped and should have worked hard. For you, +let everything grow “without sowing and without +ploughing,” as in the time of Cronus.

The quotation is from Odyssey, 9,.109, but there is also an allusion to Hesiod’s description of the time of Cronus, the golden age, when the “‘grain-giving earth bore fruit of itself, in plenty and without stint” (Works and Days, 117-118).

+

+ +

+ +On the instant, then, you will be approached by +a vigorous man with hard muscles and a manly +stride, who shows heavy tan on his body, and is +bold-eyed and alert. He is the guide of the rough +road, and he will talk a lot of nonsense to you, the +poor simpleton. In exhorting you to follow him, he +will point out the footprints of Demosthenes and +of Plato, and one or two more—great prints, I grant +you, too great for men of nowadays, but for the +most part dim and indistinct through lapse of time ; +and he will say that you will have good fortune and +will contract a lawful marriage with Rhetoric if you + + + + + + +follow these footprints like a rope-dancer; but if +you should make even a slight mis-step, or set your +foot out of them, or let your weight sway you +somewhat to one side, you will fall from the direct +road that leads to the marriage. Then he will tell +you to imitate those ancient worthies, and will set +you fusty models for your speeches, far from easy to +copy, resembling sculptures in the early manner +such as those of Hegesias and of Critius and Nesiotes

Pre-Phidian sculptors, Hegesias famous for his Dioscuri, Critius and Nesiotes for their joint work, the Tyrant Slayers (Harmodius and Aristogeiton).

+—wasp-waisted, sinewy, hard, meticulously definite +in their contours. And he will say that hard work, +scant sleep, abstention from wine, and untidiness are +necessary and indispensable; it is impossible, says +he, to get over the road without them. What is +most vexatious of all, even the time which he +will prescribe to you for the journey will be very +long——many years, for he counts not by days and +months, but by whole Olympic cycles,

i.e., of four years.

so that you +will be foredone in advance as you listen and will +forswear your project, bidding a fond farewell to +the good fortune that you expected. Besides, he +demands no small fee for all these hardships; in +fact, he would not guide you unless he should get a +huge sum in advance. + +

+ +

+That is what this man will say, the impostor, the +absolute old fogey, the antediluvian, who displays +dead men of a bygone age to serve as patterns, and +expects you to dig up long-buried speeches as if they +were something tremendously helpful, wanting you to +emulate the son of a sword-maker, and some other + + + + + +fellow, the son of a school-master named Atrometus,

The sword-maker’s son is Demosthenes, the schoolmaster’s Aeschines.

+and that too in times of peace, when no Philip is +making raids and no Alexander issuing orders—situations in which their speeches were perhaps considered +useful. He does not know what a short, easy road, +direct to Rhetoric, has recently been opened. But do +not you believe or heed him for fear he may give you +a neck-breaking tumble somewhere after he gets +you in charge, or may in the end make you prematurely old with your labours. No, if you are +unquestionably in love, and wish to marry Rhetoric +forthwith, while you are still in your prime, so that +she may be fond of you, do bid a long good-bye to +that hairy, unduly masculine fellow, leaving him to +climb up himself, all blown and dripping with sweat, +and lead up what others he can delude. + +

+ +

+If you turn to the other road, you will find many +people, and among them a wholly clever and wholly +handsome gentleman with a mincing gait, a thin +neck, a languishing eye, and a honeyed voice, who +distils perfume, scratches his head with the tip of +his finger,

Cf. Plutarch, Pompey, 48 fin.

and carefully dresses his hair, which is +scanty now, but curly and raven-black—an utter] +delicate Sardanapalus, a Cinyras, a very Agathon (that +charming writer of tragedies, don’t you know?). I +am thus explicit that you may recognize him by +these tokens, and may not overlook a creature so +marvellous, and so dear to Aphrodite and the Graces. +But what am I talking about? Even if you had +your eyes shut, and he should come and speak to +you, unsealing those Hymettus lips and releasing +upon the air those wonted intonations, you would + + + + + + +discover that he is not like us “who eat the fruit of +the glebe,”

Iliad6, 142.

but some unfamiliar spirit, nurtured +on dew or on ambrosia.

+ +

+If, then, you go to him and put yourself in his +hands, you will at once, without effort, become an +orator, the observed of all, and, as he himself calls it, +king of the platform, driving the horses of eloquence +four-in-hand. For on taking you in charge, he will +teach you first of all—but let him address you +himself. + +

+ +

+It would be comical for me to do the +talking on behalf of such an accomplished speaker, +as I should be poorly cast, it may very well be, +for parts of that nature and importance; I might +fall down and so put out of countenance the hero +whom I impersonated.

+ +

+He would address you, then, somewhat in this +fashion, tossing back what hair is still left him, +faintly smiling in that sweet and tender way which +is his wont, and rivalling Thais herself of comic +fame, or Malthace, or Glycera, in the seductiveness +of his tone, since masculinity is boorish and not in +keeping with a delicate and charming platform-hero +— +

+ +

+he will address you, I say, using very moderate +language about himself: “Prithee, dear fellow, did +Pythian Apollo send you to me, entitling me +the best of speakers, just as, when Chaerephon +questioned him, he told who was the wisest in that +generation?

Socrates, in the Apology of Plato, says that when Chaerephon in his zeal “asked whether anyone was wiser than I, the Pythia responded that nobody was wiser ” (21 ).

If that is not the case, but you have +come of your own accord in the wake of rumour, +because you hear everybody speak of my achievements with astonishment, praise, admiration, and +self-abasement, you shall very soon learn what a +superhuman person you have come to. Do not expect to see something that you can compare with + + + + + +So-and-so, or So-and-so; no, you will consider the +achievement far too prodigious and amazing even +for Tityus or Otus or Ephialtes. Indeed, as far as +the others are concerned, you will find that I drown +them out as effectively as trumpets drown flutes, or +cicadas bees, or choirs their leaders. +

+ +

+“As you yourself wish to become a speaker, and +cannot learn this with greater ease from anyone else, +just attend, dear lad, to all that I shall say, copy me in +everything, and always keep, I beg you, the rules +which I shall bid you to follow. ‘In fact, you may +press on at once; you need not feel any hesitation +or dismay because you have not gone through all the +rites of initiation preliminary to Rhetoric, through +which the usual course of elementary instruction +guides the steps of the senseless and silly at the +cost of great weariness. You will not require them +at all. No, go straight in, as the proverb says, with +unwashen feet,

The saying in full was ἀνίπτοις ποσὶν ἀναβαίνων ἐπὶ τὸ στέγος (going up to the roof with unwashed feet), and so can hardly contain any reference to ceremonial purification. Perhaps going up on the roof was tantamount to going to bed, Cf. Song of Solomon, 5, 3.

and you will not fare any the worse +for that, even if you are quite in the prevailing +fashion and do not know how to write. Orators +are beyond all that! +

+ +

+“I shall first tell you what equipment you must +yourself bring with you from home for the journey, +and how you must provision yourself so that you can +finish it soonest. Then giving you my personal +instruction along the road, partly by example set +for you while you proceed, and partly by precept, +before sunset I shall make you a public speaker, +superior to them all, just like myself—indubitably + + + + + +first, midmost and last

I.e, the others are not in it with him. Compare Demosthenes 25, 8: “all such beasts, of whom he is midmost and last and first.”

of all who undertake to make +speeches.

+ +

+“Bring with you, then, as the principal thing, ignorance; secondly, recklessness, and thereto effrontery +and shamelessness. Modesty, respectability, selfrestraint, and blushes may be left at home, for they +are useless and somewhat of a hindrance to the +matter in hand. But you need also a very loud +voice, a shameless singing delivery, and a gait like +mine. They are essential indeed, and sometimes +sufficient in themselves.

Compare the conversation between Demosthenes and the sausage-seller in Aristophanes, Knights, 150-235.

Let your clothing be +gaily-coloured, or else white, a fabric of Tarentine +manufacture, so that your body will show through ; +and wear either high Attic sandals of the kind that +women wear, with many slits, or else Sicyonian +boots, trimmed with strips of white felt. Have also +many attendants, and always a book in hand. + +

+ +

+“That is what you must contribute yourself. +The rest you may now see and hear by the way, as +you go forward. And next I shall tell you the rules +that you must follow in order that Rhetoric may +recognize and welcome you, and not turn you her +back and bid you go to, as if you were an +outsider prying into her privacies. First of all, you +must pay especial attention to outward appearance, +and to the graceful set of your cloak. Then cull +from some source or other fifteen, or anyhow not more +than twenty, Attic words, drill yourself carefully in +them, and have them ready at the tip of your tongue + + + + + +—‘sundry,’ ‘eftsoons,’ ‘prithee,’ ‘in some wise,’ ‘fair +sir, and the like.

Two of the terms require a word of comment: «dra means “and then,” not “‘eftsoons,” and the peculiarly Attic feature was the crasis (xal elra being run together) ; nav was used to introduce a question, like nwm in Latin, and was in Lucian’s day obsolete.

Whenever you speak, sprinkle +in some of them as a relish. Never mind if the rest +is inconsistent with them, unrelated, and discordant. +Only let your purple stripe be handsome and bright, +even if your cloak is but a blanket of the thickest +sort. +

+ +

+Hunt up obscure, unfamiliar words, rarely +used by the ancients, and have a heap of these in +readiness to launch at your audience. The many-headed crowd will look up to you and think you +amazing, and far beyond themselves in education, +if you call rubbing down ‘ destrigillation,’ taking a +sun-bath ‘insolation,’ advance payments ‘hansel,’ +and daybreak ‘crepuscule.” Sometimes you must +yourself make new monstrosities of words and prescribe that an able writer be called fine-dictioned, +an intelligent man sage-minded, and a dancer handiwise.

According to Lucian himself in the treatise On Dancing (69), the word xe:plcopos (handiwise) was applied to dancers by Lesbonax, a rhetorician, whose son was one of Tiberius’ teachers. Its appropriateness lay in the extensive use of gesture in Greek dancing.

. If you commit a solecism or a barbarism, let +shamelessness be your sole and only remedy, and be +ready at once with the name of someone who is not +now alive and never was, either a poet or a historian, +saying that he, a learned man, extremely precise +in his diction, approved the expression. As for +reading the classics, don’t you do it—either that +twaddling Isocrates or that uncouth Demosthenes or +that tiresome Plato. No, read the speeches of the +men who lived only a little before our own time, and + + + + + + +these pieces that they call ‘exercises,’

I.e., declamations.

in order to +secure from them a supply of provisions which you +can use up as occasion arises, drawing, as it were, on +the buttery. +

+ +

+ +“When you really must speak, and those present +suggest themes and texts for your discussion, carp +at all the hard ones and make light of them as not +fit, any one of them, fora real man. But when they +have made their selection,

That is to say, when the audience had selected, from the different topics suggested by individuals, the one that they preferred.

unhesitatingly say ‘whatever comes to the tip of your unlucky tongue.’

A quotation from an unknown poet, which had become a proverb (Athenaeus 5, 217 c). « Proverbial for putting the cart before the horse.

+Take no pains at all that the first thing, just because it really is first, shall be said at the appropriate +time, and the second directly after it, and the third +after that, but say first whatever occurs to you first ; +and if it so happens, don’t hesitate to buckle your +leggings on your head and your helmet on your leg.* +But do make haste and keep it going, and only don’t +stop talking. If you are speaking of a case of assault +or adultery at Athens, mention instances in India +or Ecbatana. Cap everything with references to +Marathon and Cynegeirus, without which you cannot +succeed at all. Unendingly let Athos be crossed in +ships and the Hellespont afoot; let the sun be +shadowed by the arrows of the Medes, and Xerxes +flee the field and Leonidas receive admiration; let +the inscription of Othryades be deciphered, and let +allusions to Salamis, Artemisium, and Plataea come +thick and fast. Over everything let those few +words of yours run riot and bloom, and let ‘sundry’ + + + + + + +and ‘forsooth’ be incessant, even if there is no need +of them ; for they are ornamental even when uttered +at random. +

+ +

+ +“If ever it seems an opportune time to intone, +intone everything and turn it into song. And if +ever you are at a loss for matter to intone, say +‘Gentlemen of the jury’ in the proper tempo and +consider the music of your sentence complete. Cry +‘Woe is me!’ frequently; slap your thigh, bawl, +clear your throat while you are speaking, and stride +about swaying your hips. If they do not cry +‘Hear!’ be indignant and upbraid them; and if +they stand up, ready to go out in disgust, command +them to sit down: in short, carry the thing with a +high hand. + +

+ +

+“That they may marvel at the fulness of your +speeches, begin with the story of Troy, or even with +the marriage of Deucalion and Pyrrha,

That is to say, before the Flood.

if you like, +and bring your account gradually down to date. +Few will see through you, and they, as a rule, will +hold their tongues out of good nature; if, however, +they do make any comment, it will be thought that +they are doing it out of spite. The rank and file +are already struck dumb with admiration of your +appearance, your diction, your gait, your pacing +back and forth, your intoning, your sandals, and +that ‘sundry’ of yours; and when they see your +sweat and your labouring breath they cannot fail to +believe that you are a terrible opponent in debates. +Besides, your extemporary readiness goes a long +way with the crowd to absolve your mistakes and +procure you admiration ; so see to it that you never +write anything out or appear in public with a +prepared speech, for that is sure to show you up. + + + +

+ +

+“Let your friends spring to their feet constantly +and pay you for their dinners by lending you a +hand whenever they perceive that you are about +to fall down, and giving you a chance to find what +to say next in the intervals afforded by their +applause. Of course you must make it your business to have a well-attuned chorus of your own.

The word chorus here approaches the sense that it has in Libanius, where it designates the different bands of scholars attached to the various professors at Athens. So Aelian (Var. Hist. 3, 19) says of Aristotle that he gathered about him a chorus of pupils, and set upon Plato. Cf. Plato, Prot. 315 B.

+“There you have what concerns the speaking. +Afterwards let them

Not simply the friends, but the spectators also. See Lucian’s Zeus.

dance attendance upon you +as you go away with your head swathed in your +mantle, reviewing what you have said. And if +any one accosts you, make marvellous assertions +about yourself, be extravagant in your self-praise, +and make yourself a nuisance to him.

This is not the orator, but Lucian himself, breaking through the veil of irony and saying what he really thinks. See below.

‘What was +Demosthenes beside me?’ ‘Perhaps one of the +ancients is in the running with me!’ and that sort +of thing. +

+ +

+“I almost omitted the thing that is most important and most needful for maintaining your +reputation. Laugh at all the speakers. If anyone +makes a fine speech, let it appear that he is parading +something that belongs to someone else and is not +his own ; and if he is mildly criticized, let everything +that he says be objectionable. At public lectures, +go in after everybody else, for that makes you conspicuous; and when everybody is silent, let fall an +uncouth expression of praise which will draw the +attention of the company and so annoy them that +they will all be disgusted at the vulgarity of your + + + + + + + +language and will stop their ears.

Here again Lucian himself breaks through, and describes what a fellow of this sort actually does. The man himself would put it quite differently.

Do not make +frequent gestures of assent, for that is common, +and do not rise,

A form of applause; cf. Essays in Portraiture Defended, c. 4, at end.

except once or at most twice. As +a rule, smile faintly, and make it evident that you +are not satisfied with what is being said. There +are plenty of opportunities for criticism if one has +captious ears.

+ +

+“For the rest, you need have no fear. Effrontery +and shamelessness, a prompt lie, with an oath to +confirm it always on the edge of your lips, jealousy +and hatred of everyone, abuse and plausible slanders +—all this will make you famous and distinguished in +an instant. +

+ +

+“So much for your life in public and in the open. +In your private life, be resolved to do anything and +everything—to dice, to drink deep, to live high and +to keep mistresses, or at all events to boast of it +even if you do not do it, telling everyone about it +and showing notes that purport to be written by +women. You must aim to be elegant, you know, +and take pains to create the impression that women +are devoted to you. This also will be set down +to the credit of your rhetoric by the public, who +will infer from it that your fame extends even to the +women’s quarters. And I say—do not be ashamed +to have the name of being an effeminate, even if you +are bearded or actually bald. There should be some +who hang about you on that account, but if there +are none, your slaves will answer. This helps your +rhetoric in many ways; it increases your shameless- + + + + + +ness and effrontery. You observe that women are +more talkative, and that in calling names they are +extravagant and outstrip men. Well, if you imitate +them you will excel your rivals even there. Of +course you must use depilatories, preferably all +over, but if not, at least where most necessary. +And let your mouth be open for everything indifferently; let your tongue serve you not only +in your speeches, but in any other way it can. +And it can not only solecize and barbarize, not only +twaddle and forswear, call names and slander and +lie—it can perform other services even at night, +especially if your love affairs are too numerous. +Yes, that must know everything, be lively, and balk +at nothing. +

+ +

+“If you thoroughly learn all this, my lad—and +you can, for there is nothing difficult about it—I +promise you confidently that right soon you will +turn out an excellent speaker, just like myself. +And there is no need for me to tell you what will +follow—all the blessings that will instantly accrue +to you from Rhetoric. You see my own case. My +father was an insignificant fellow without even a +clear title to his freedom, who had been a slave +above Xois and Thmuis,

Xois and Thmuis were towns in the Nile delta, the one in the Sebennitic nome, the other to the eastward, capital of the Thmuite nome. Lucian may mean simply “up-country in the Delta”; but it is better, I think, to take his words more literally as meaning “up-country in each of those two nomes.”

and my mother was a +seamstress in the slums. For myself, as my personal +attractions were considered not wholly contemptible, +at first I lived with an ill-conditioned, stingy admirer +just for my keep. But then I detected the easi- + + + + +ness of this road, galloped over it, and reached the +summit; for I possessed (by thy grace, Fortune !) +all that equipment which I have already mentioned— +recklessness, ignorance, and shamelessness. And +now, in the first place, my name is no longer +Potheinus,

Desiderius, Désiré.

but I have become a namesake of the +sons of Zeus and Leda.

Castor and Pollux. This passage is the corner-stone of the argument that Pollux is the person at whom Lucian is hitting.

Moreover, I went to +live with an old woman and for a time got my +victuals from her by pretending to love a hag of +seventy with only four teeth still left, and those +four fastened in with gold! However, on account +of my poverty I managed to endure the ordeal, and +hunger made even those frigid, graveyard kisses +exceedingly sweet to me. Then I very nearly became heir to all her property, if only a plaguy slave +had not blabbed that I had bought poison for her. + +

+ +

+I was bundled out neck and crop, yet even then I +was not at a loss for the necessaries of life. No, +I enjoy the name of a speaker, and prove myself +such in the courts, generally playing false to my +clients, although I promise the poor fools to deliver +their juries to them.

He is an accomplished praevaricator, not only selling out to the other side, but extracting money from his own clients under pretext of bribing the jury.

To be sure I am generally unsuccessful, but the palm-leaves at my door are green +and twined with fillets, for I use them as bait for my +victims.

For palm-branches as a token of success at the bar see Juvenal 7, 118, and Mayor’s note.

But even to be detested by everyone, to +be notorious for the badness of my character and +the still greater badness of my speeches, to be +pointed out with the finger—‘ There he is, the man +who, they say, is foremost in all iniquity !’—seems to +me no slight achievement. + + + + + + +

+ +

+“This is the advice which I bestow upon you. By +Our Lady of the Stews, I bestowed it upon myself +long ago, and am deeply grateful to myself for it.” +

+ +

+Well, the gentleman will end his remarks with +that, and then it is up to you. If you heed what he +has said, you may consider that even now you are +where in the beginning you yearned to be; and +nothing can hinder you, as long as you follow his +rules, from holding the mastery in the courts, enjoying high favour with the public, being attractive, +and marrying, not an old woman out of a comedy, +as did your law-giver and tutor, but Rhetoric, fairest +of brides. Consequently, Plato’s famous phrase +about driving full-tilt in a winged car can be applied +by you to yourself with a better grace than by him +to Zeus! As for me, I am spiritless and fainthearted, so I will get out of the road for you, and stop +trifling with Rhetoric, being unable to recommend +myself to her by qualifications like those of yourself +and your friend. Indeed, I have stopped already ; +so get the herald to proclaim an uncontested victory +and take your tribute of admiration, remembering +only this, that it is not by your speed that you have +defeated us, through proving yourself more swift of +foot than we, but because you took the road that +was easy and downhill. + + +

+ + diff --git a/data/tlg0062/tlg037/tlg0062.tlg037.perseus-grc2.xml b/data/tlg0062/tlg037/tlg0062.tlg037.perseus-grc2.xml index 7d26e3f88..f33889913 100644 --- a/data/tlg0062/tlg037/tlg0062.tlg037.perseus-grc2.xml +++ b/data/tlg0062/tlg037/tlg0062.tlg037.perseus-grc2.xml @@ -7,17 +7,19 @@ Ῥητόρων Διδάσκαλος Lucian -A. M. Harmon +Austin Morris Harmon, 1878-1950 Perseus Project, Tufts University Gregory Crane Prepared under the supervision of Bridget Almas Lisa Cerrato +Gregory Crane Rashmi Singhal The National Endowment for the Humanities +Harvard Library Arcadia Fund Google Digital Humanities Awards Program @@ -38,7 +40,7 @@ Lucian Lucian - A. M. Harmon + Austin Morris Harmon, 1878-1950 London William Heinemann Ltd. @@ -53,25 +55,25 @@ - +

optical character recognition

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This pointer pattern extracts section.

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ἐρωτᾷς, ὠ μειράκιον, ὅπως ἂν ῥήτωρ γένοιο καὶ τὸ σεμνότατον τοῦτο καὶ πάντιμον ὄνομα σοφιστὴς εἶναι δόξαις· ἀβίωτα γάρ εἶναί σοι φής, εἰ μὴ τοιαύτην τινὰ τὴν δύναμιν περιβάλοιο ἐν τοῖς λόγοις ὡς ἄμαχον εἶναι καὶ ἀνυπόστατον καὶ θαυμάζεσθαι πρὸς ἁπάντων καὶ ἀποβλέπεσθαι, περισπούδαστον ἄκουσμα τοῖς Ἕλλησι δοκοῦντα· καὶ δὴ τὰς ἐπὶ τοῦτο ἀγούσας ὁδοὺς αἵτινές ποτέ εἰσιν ἐθέλεις ἐκμαθεῖν. ἀλλʼ οὐδεὶς φθόνος, ὦ παῖ, καὶ μάλιστα ὁπότε νέος τις αὐτὸς ὤν, ὀρεγόμενος τῶν ἀρίστων, οὐκ εἰδὼς ὅθεν ἂν ταῦτα ἐκπορίσαιτο, ἱερόν τι χρῆμα τὴν συμβουλὴν οὖσαν, καθάπερ νῦν σύ, τοῦτο αἰτοίη προσελθών. ὥστε ἄκουε, τό γε ἐπʼ ἐμοὶ καὶ πάνυ θαρρῶν ὡς τάχιστα δεινὸς ἀνὴρ ἔσῃ γνῶναί τε τὰ δέοντα καὶ ἑρμηνεῦσαι αὐτά, ἢν τὸ μετὰ τοῦτο ἐθελήσῃς αὐτὸς ἐμμένειν οἷς ἂν ἀκούσῃς παρʼ ἡμῶν καὶ φιλοπόνως αὐτὰ μελετᾶν καὶ προθύμως ἀνύειν τὴν ὁδὸν ἔστʼ ἂν ἀφίκῃ πρὸς τὸ τέρμα.

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ἐρωτᾷς, ὦ μειράκιον, ὅπως ἂν ῥήτωρ γένοιο καὶ τὸ σεμνότατον τοῦτο καὶ πάντιμον ὄνομα σοφιστὴς εἶναι δόξαις·δόξαις Struve: δόξης γ, δόξεις β. ἀβίωτα γὰρ εἶναί σοι φής, εἰ μὴ τοιαύτην τινὰ τὴν δύναμιν περιβάλοιο ἐν τοῖς λόγοις ὡς ἄμαχον εἶναι καὶ ἀνυπόστατον καὶ θαυμάζεσθαι πρὸς ἁπάντων καὶ ἀποβλέπεσθαι, περισπούδαστον ἄκουσμα τοῖς Ἕλλησι δοκοῦντα· καὶ δὴ τὰς ἐπὶ τοῦτο ἀγούσας ὁδοὺς αἵτινές ποτέ εἰσιν ἐθέλεις ἐκμαθεῖν. ἀλλʼ οὐδεὶς φθόνος, ὦ παῖ, καὶ μάλιστα ὁπότε νέος τις αὐτὸς ὤν, ὀρεγόμενος τῶν ἀρίστων, οὐκ εἰδὼς ὅθεν ἂν ταῦτα ἐκπορίσαιτο, ἱερόν τι χρῆμα τὴν συμβουλὴν οὖσαν, καθάπερ νῦν σύ, τοῦτο αἰτοίη προσελθών. ὥστε ἄκουε, τό γε ἐπʼ ἐμοὶ καὶ πάνυ θαρρῶν ὡς τάχιστα δεινὸς ἀνὴρ ἔσῃ γνῶναί τε τὰ δέοντα καὶ ἑρμηνεῦσαι αὐτά, ἢν τὸ μετὰ τοῦτο ἐθελήσῃς αὐτὸς ἐμμένειν οἷς ἂν ἀκούσῃς παρʼ ἡμῶν καὶ φιλοπόνως αὐτὰ μελετᾶν καὶ προθύμως ἀνύειν τὴν ὁδὸν ἔστʼ ἂν ἀφίκῃ πρὸς τὸ τέρμα.

τὸ μὲν οὖν θήραμα οὐ σμικρὸν οὐδὲ ὀλίγης τῆς σπουδῆς δεόμενον, ἀλλὰ ἐφʼ ὅτῳ καὶ πονῆσαι πολλὰ καὶ ἀγρυπνῆσαι καὶ πᾶν ὁτιοῦν ὑπομεῖναι ἄξιον. σκόπει γοῦν ὁπόσοι τέως μηδὲν ὄντες ἔνδοξοι καὶ πλούσιοι καὶ νὴ Δία εὐγενέστατοι ἔδοξαν ἀπὸ τῶν λόγων.

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ὅμως δὲ μὴ δέδιθι, μηδὲ πρὸς τὸ μέγεθος τῶν ἐλπιζομένων ἀποδυσπετήσῃς, μυρίους τινὰς τοὺς πόνους προπονῆσαι οἰηθείς. οὐ γάρ σε τραχεῖάν τινα οὐδὲ ὄρθιον καὶ ἱδρῶτος μεστὴν ἡμεῖς ἄξομεν, ὡς ἐκ μέσης αὐτῆς ἀναστρέψαι καμόντα, ἐπεὶ οὐδὲν ἂν διεφέρομεν τῶν ἄλλων ὅσοι τὴν συνήθη ἐκείνην ἡγοῦνται, μακρὰν καὶ ἀνάντη καὶ καματηρὰν καὶ ὡς τὸ πολὺ ἀπεγνωσμένην. ἀλλὰ παρʼ ἡμῶν ἐξαίρετον τῆς συμβουλῆς τοῦτό ἐστιν, ὅτι ἡδίστην τε ἅμα καὶ ἐπιτομωτάτην καὶ ἱππήλατον καὶ κατάντη σὺν πολλῇ τῇ θυμηδίᾳ καὶ τρυφῇ διὰ λειμώνων εὐανθῶν καὶ σκιᾶς ἀκριβοῦς σχολῇ καὶ βάδην ἀνιὼν ἀνιδρωτὶ ἐπιστήσῃ τῇ ἄκρᾳ καὶ ἀγρεύσεις οὐ καμὼν καὶ νὴ Δίʼ εὐωχήσῃ κατακείμενος, ἐκείνους ὁπόσοι τὴν ἑτέραν ἐτράποντο ἀπὸ τοῦ ὑψηλοῦ ἐπισκοπῶν ἐν τῇ ὑπωρείᾳ τῆς ἀνόδου ἔτι, κατὰ δυσβάτων καὶ ὀλισθηρῶν τῶν κρημνῶν μόλις ἀνέρποντας, ἀποκυλιομένους ἐπὶ κεφαλὴν ἐνίοτε καὶ πολλὰ τραύματα λαμβάνοντας περὶ τραχείαις ταῖς πέτραις· σὺ δὲ πρὸ πολλοῦ ἄνω ἐστεφανωμένος εὐδαιμονέστατος ἔσῃ, ἅπαντα ἐν βραχεῖ ὅσα ἐστὶν ἀγαθὰ παρὰ τῆς ῥητορικῆς μονονουχὶ καθεύδων λαβών.

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ὅμως δὲ μὴ δέδιθι, μηδὲ πρὸς τὸ μέγεθος τῶν ἐλπιζομένων ἀποδυσπετήσῃς, μυρίους τινὰς τοὺς πόνους προπονῆσαι οἰηθείς. οὐ γάρ σε τραχεῖάν τινα οὐδὲ ὄρθιονὄρειον β. καὶ ἱδρῶτος μεστὴν ἡμεῖς ἄξομεν, ὡς ἐκ μέσης αὐτῆς ἀναστρέψαι καμόντα, ἐπεὶ οὐδὲν ἂν διεφέρομεν τῶν ἄλλων ὅσοι τὴν συνήθη ἐκείνην ἡγοῦνται, μακρὰν καὶ ἀνάντη καὶ καματηρὰν καὶ ὡς τὸ πολὺ ἀπεγνωσμένην. ἀλλὰ παρʼ ἡμῶν ἐξαίρετοντό γε παρʼ ἡμῶν ἐξαρετόν σοι β, edd. Cf. Navigium 24. τῆς συμβουλῆς τοῦτό ἐστιν, ὅτι ἡδίστην τε ἅμα καὶ ἐπιτομωτάτην καὶ ἱππήλατον καὶ κατάντη σὺν πολλῇ τῇ θυμηδίᾳ καὶ τρυφῇ διὰ λειμώνων εὐανθῶν καὶ σκιᾶς ἀκριβοῦς σχολῇ καὶ βάδην ἀνιὼν ἀνιδρωτὶ ἐπιστήσῃ τῇ ἄκρᾳ καὶ ἀγρεύσειςα ρήσεις β. Cf. θήραμα, c. 2. . οὐ καμὼν καὶ νὴ Δίʼ εὐωχήσῃ κατακείμενος, ἐκείνουςἔκπνους β ὁπόσοι τὴν ἑτέραν ἐτράποντο ἀπὸ τοῦ ὑψηλοῦ ἐπισκοπῶν ἐν τῇ ὑπωρείᾳ τῆς ἀνόδου ἔτι, κατὰ δυσβάτων καὶ ὀλισθηρῶν τῶν κρημνῶν μόλις ἀνέρποντας, ἀποκυλιομένους ἐπὶ κεφαλὴν ἐνίοτε καὶ πολλὰ τραύματα λαμβάνοντας περὶ τραχείαις ταῖς πέτραις· σὺ δὲ πρὸ πολλοῦ ἄνω ἐστεφανωμένος εὐδαιμονέστατος ἔσῃ, ἅπαντα ἐν βραχεῖ ὅσα ἐστὶν ἀγαθὰ παρὰ τῆς ῥητορικῆς μονονουχὶ καθεύδων λαβών.

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ἡ μὲν δὴ ὑπόσχεσις οὕτω μεγάλη· σὺ δὲ πρὸς Φιλίου μὴ ἀπιστήσῃς, εἰ ῥᾷστά τε ἅμα καὶ ἥδιστά σοι ταῦτα ἐπιδείξειν φαμέν. τί γάρ; Ἡσίοδος μὲν ὀλίγα φύλλα ἐκ τοῦ Ἑλικῶνος λαβὼν αὐτίκα μάλα ποιητὴς ἐκ ποιμένος κατέστη καὶ ᾖδε θεῶν καὶ ἡρώων γένη κάτοχος ἐκ Μουσῶν γενόμενος, ῥήτορα δέ, ὃ πολὺ ἔνερθε ποιητικῆς μεγαληγορίας ἐστίν, ἐν βραχεῖ καταστῆναι ἀδύνατον, εἴ τις ἐκμάθοι τὴν ταχίστην ὁδὸν;

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ἡ μὲν δὴ ὑπόσχεσις οὕτω μεγάλη· σὺ δὲ πρὸς Φιλίου μὴ ἀπιστήσῃς, εἰ ῥᾷστά τε ἅμα καὶ ἥδιστά σοι ταῦτα ἐπιδείξειν φαμέν. τίτί γάρ Sauppe : εἰ γὰρ MSS. γάρ; Ἡσίοδος μὲν ὀλίγα φύλλα ἐκ τοῦ Ἑλικῶνος λαβὼν αὐτίκα μάλα ποιητὴς ἐκ ποιμένος κατέστη καὶ ᾖδε θεῶν καὶ ἡρώων γένη κάτοχος ἐκ Μουσῶν γενόμενος, ῥήτορα δέ, ὃ πολὺ ἔνερθε ποιητικῆς μεγαληγορίας ἐστίν, ἐν βραχεῖ καταστῆναι ἀδύνατον, εἴ τις ἐκμάθοι τὴν ταχίστην ὁδόν;

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ὡς ἔγωγε καὶ διηγήσασθαι σοι βούλομαι Σιδωνίου τινὸς ἐμπόρου ἐπίνοιαν διʼ ἀπιστίαν ἀτελῆ γενομένην καὶ τῷ ἀκούσαντι ἀνόνητον. ἦρχε μὲν γὰρ ἤδη Ἀλέξανδρος Περσῶν, μετὰ τὴν ἐν Ἀρβήλοις μάχην Δαρεῖον καθῃρηκώς· ἔδει δὲ πανταχόσε τῆς ἀρχῆς διαθεῖν τοὺς γραμματοφόρους τὰ ἐπιτάγματα τοῦ Ἀλεξάνδρου κομίζοντας. ἐκ Περσῶν δὲ πολλὴ εἰς Αἴγυπτον ἐγίγνετο ἡ ὁδός· ἐκπεριιέναι γὰρ ἔδει τὰ ὄρη, εἶτα διὰ τῆς Βαβυλωνίας εἰς τὴν Ἀραβίαν ἐλθεῖν, εἶτα ἐρήμην πολλὴν περάσαντα ἀφικέσθαι ποτὲ μόλις εἰς Αἴγυπτον, εἴκοσι μηκίστους ἀνδρὶ εὐζώνῳ σταθμοὺς τούτους διανύσαντα. ἤχθετο οὖν ὁ Ἀλέξανδρος ἐπὶ τούτῳ, διότι Αἰγυπτίους τι παρακινεῖν ἀκούων οὐκ εἶχε διὰ ταχέων ἐκπέμπειν τοῖς σατράπαις τὰ δοκοῦντὰ οἱ περὶ αὐτῶν. τότε δὴ ὁ Σιδώνιος ἔμπορος, ἐγώ σοι, ἔφη, ὦ βασιλεῦ, ὑπισχνοῦμαι δείξειν ὁδὸν οὐ πολλὴν ἐκ Περσῶν εἰς Αἴγυπτον. εἰ γάρ τις ὑπερβαίη τὰ ὄρη ταῦτα — ὑπερβαίη δʼ ἂν τριταῖος — αὐτίκα μάλα ἐν Αἰγύπτῳ οὗτὸς ἐστιν. καὶ εἶχεν οὕτω. πλὴν ὅ γε Ἀλέξανδρος οὐκ ἐπίστευσεν, ἀλλὰ γόητα ᾤετο εἶναι τὸν ἔμπορον. οὕτω τὸ παράδοξον τῆς ὑποσχέσεως ἄπιστον δοκεῖ τοῖς πολλοῖς.

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ὡς ἔγωγε καὶ διηγήσασθαι σοι βούλομαι Σιδωνίου τινὸς ἐμπόρου ἐπίνοιαν διʼ ἀπιστίαν ἀτελῆ γενομένην καὶ τῷ ἀκούσαντι ἀνόνητον. ἦρχε μὲν γὰρ ἤδη Ἀλέξανδρος Περσῶν, μετὰ τὴν ἐν Ἀρβήλοις μάχην Δαρεῖον καθῃρηκώς· ἔδει δὲ πανταχόσε τῆς ἀρχῆς διαθεῖν τοὺς γραμματοφόρους τὰ ἐπιτάγματα τοῦ Ἀλεξάνδρου κομίζοντας. ἐκ Περσῶν δὲ πολλὴ εἰς Αἴγυπτον ἐγίγνετο ἡ ὁδός· ἐκπεριιέναι γὰρ ἔδει τὰ ὄρη, εἶτα διὰ τῆς Βαβυλωνίας εἰς τὴν Ἀραβίαν ἐλθεῖν, εἶτα ἐρήμην πολλὴν περάσανταπεράσαντα Α. Μ. Η. (περάσαντας Bekker) : ἐπελάσαντας β, ἐλάσαντας γ. ἀφικέσθαι ποτὲ μόλις εἰς Αἴγυπτον, εἴκοσι μηκίστους ἀνδρὶ εὐζώνῳ σταθμοὺς τούτους διανύσαντα. ἤχθετο οὖν ὁ Ἀλέξανδρος ἐπὶ τούτῳ, διότι Αἰγυπτίους τι παρακινεῖν ἀκούων οὐκ εἶχε διὰ ταχέων ἐκπέμπειν τοῖς σατράπαις τὰ δοκοῦντά οἱ περὶ αὐτῶν. τότε δὴ ὁ Σιδώνιος ἔμπορος, ἐγώ σοι, ἔφη, ὦ βασιλεῦ, ὑπισχνοῦμαι δείξειν ὁδὸν οὐ πολλὴν ἐκ Περσῶν εἰς Αἴγυπτον. εἰ γάρ τις ὑπερβαίη τὰ ὄρη ταῦτα — ὑπερβαίη δʼ ἂν τριταῖος — αὐτίκα μάλα ἐν Αἰγύπτῳ οὗτός ἐστιν. καὶ εἶχεν οὕτω. πλὴν ὅ γε Ἀλέξανδρος οὐκ ἐπίστευσεν, ἀλλὰ γόητα ᾤετο εἶναι τὸν ἔμπορον. οὕτω τὸ παράδοξον τῆς ὑποσχέσεως ἄπιστον δοκεῖ τοῖς πολλοῖς.

ἀλλὰ μὴ σύ γε πάθῃς τὸ αὐτό· εἴσῃ γὰρ πειρώμενος ὡς οὐδέν σε κωλύσει ῥήτορα δοκεῖν μιᾶς οὐδὲ ὅλης ἡμέρας ὑπερπετασθέντα τὸ ὄρος ἐκ Περσῶν εἰς Αἴγυπτον.

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ἐθέλω δέ σοι πρῶτον ὥσπερ ὁ Κέβης ἐκεῖνος εἰκόνα γραψάμενος τῷ λόγῳ ἑκατέραν ἐπιδεῖξαι τὴν ὁδὸν δύο γάρ ἐστον, αἳ πρὸς τὴν Ῥητορικὴν ἄγετον, ἧς ἐρᾶν οὐ μετρίως μοι δοκεῖς. καὶ δῆτα ἡ μὲν ἐφʼ ὑψηλοῦ καθήσθω πάνυ καλὴ καὶ εὐπρόσωπος, τὸ τῆς Ἀμαλθείας κέρας ἔχουσα ἐν τῇ δεξιᾷ παντοίοις καρποῖς ὑπερβρύον· ἐπὶ θατέρᾳ δέ μοι τὸν πλοῦτον δόκει παρεστῶτα ὁρᾶν, χρυσοῦν ὅλον καὶ ἐπέραστον. καὶ ἡ δόξα δὲ καὶ ἡ ἰσχὺς παρέστωσαν, καὶ οἱ ἔπαινοι περὶ πᾶσαν αὐτὴν Ἔρωσι μικροῖς ἐοικότες πολλοὶ ἁπανταχόθεν περιπλεκέσθωσαν ἐκπετόμενοι. εἰ που τὸν Νεῖλον εἶδες γραφῇ μεμιμημένον, αὐτὸν μὲν κείμενον ἐπὶ κροκοδείλου τινὸς ἢ ἵππου τοῦ ποταμίου, οἷοι πολλοὶ ἐν αὐτῷ, μικρὰ δέ τινα παιδία παρʼ αὐτὸν παίζοντα — πήχεις δὲ αὐτοὺς οἱ Αἰγύπτιοι καλοῦσι, — τοιοῦτοι καὶ περὶ τὴν ʼ Ῥητορικὴν οἱ ἔπαινοι.

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πρόσει δὴ σὺ ὁ ἐραστὴς ἐπιθυμῶν δηλαδὴ ὅτι τάχιστα γενέσθαι ἐπὶ τῆς ἄκρας, ὡς γαμήσειὰς τε αὐτὴν ἀνελθὼν καὶ πάντα ἐκεῖνα ἔχοις, τὸν πλοῦτον τὴν δόξαν τοὺς ἐπαίνους· νόμῳ γὰρ· ἅπαντα γίγνεται τοῦ γεγαμηκότος.

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ἐθέλω δέ σοι πρῶτον ὥσπερ ὁ Κέβης ἐκεῖνος εἰκόνα γραψάμενος τῷ λόγῳ ἑκατέραν ἐπιδεῖξαι τὴν ὁδόν· δύο γάρ ἐστον, αἳ πρὸς τὴν Ῥητορικὴν ἄγετον, ἧς ἐρᾶν οὐ μετρίως μοι δοκεῖς. καὶ δῆτα ἡ μὲν ἐφʼ ὑψηλοῦ καθήσθω πάνυ καλὴ καὶ εὐπρόσωπος, τὸ τῆς Ἀμαλθείας κέρας ἔχουσα ἐν τῇ δεξιᾷ παντοίοις καρποῖς ὑπερβρύον· ἐπὶ θατέρᾳ δέ μοι τὸν πλοῦτον δόκει παρεστῶτα ὁρᾶν, χρυσοῦν ὅλον καὶ ἐπέραστον. καὶ ἡ δόξα δὲ καὶ ἡ ἰσχὺς παρέστωσαν, καὶ οἱ ἔπαινοι περὶ πᾶσαν αὐτὴν Ἔρωσι μικροῖς ἐοικότες πολλοὶ ἁπανταχόθεν περιπλεκέσθωσαν ἐκπετόμενοι. εἰ που τὸν Νεῖλον εἶδες γραφῇ μεμιμημένον, αὐτὸν μὲν κείμενον ἐπὶ κροκοδείλου τινὸς ἢ ἵππου τοῦ ποταμίου, οἷοι πολλοὶ ἐν αὐτῷ, μικρὰ δέ τινα παιδία παρʼ αὐτὸν παίζοντα — πήχεις δὲ αὐτοὺς οἱ Αἰγύπτιοι καλοῦσι, — τοιοῦτοι καὶ περὶ τὴν Ῥητορικὴν οἱ ἔπαινοι.

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πρόσει δὴ σὺ ὁ ἐραστὴς ἐπιθυμῶν δηλαδὴ ὅτι τάχιστα γενέσθαι ἐπὶ τῆς ἄκρας, ὡς γαμήσειάς τε αὐτὴν ἀνελθὼν καὶ πάντα ἐκεῖνα ἔχοις, τὸν πλοῦτον τὴν δόξαν τοὺς ἐπαίνους· νόμῳ γὰρ ἅπαντα γίγνεται τοῦ γεγαμηκότος.

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εἶτʼ ἐπειδὰν πλησιάσῃς τῷ ὄρει, τὸ μὲν πρῶτον ἀπογιγνώσκεις τὴν ἄνοδον, καὶ τὸ πρᾶγμα ὅμοιον εἶναί σοι δοκεῖ οἵα ἡ Ἄορνος ἐφάνη τοῖς Μακεδόσιν ἀπόξυρον αὐτὴν ἁπανταχόθεν ἰδοῦσιν, ἀτεχνῶς οὐδὲ ὀρνβοις ὑπερπτῆναι ῥᾳδίαν, Διονύσου τινὸς ἢ Ἡρακλέους, εἰ μέλλοι καθαιρεθήσεσθαι, δεομένην.

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ταῦτά σοι δοκεῖ τὸ πρῶτον εἶτα μετʼ ὀλίγον ὁρᾷς δύο τινὰς ὁδούς. μᾶλλον δὲ ἡ μὲν ἀτραπός ἐστι στενὴ καὶ ἀκανθώδης καὶ τραχεῖα, πολὺ τὸ δίψος ἐμφαίνουσα καὶ ἱδρῶτα· καὶ ἔφθη γὰρ ἤδη Ἡσίοδος εὖ μάλα ὑποδείξας αὐτήν, ὥστε οὐδὲν ἐμοῦ δεήσει. ἡ ἑτέρα δὲ πλατεῖα καὶ ἀνθηρὰ καὶ εὔυδρος, τοιαύτη οἵαν μικρῷ πρόσθεν εἶπον, ἵνα μὴ πολλάκις τὰ αὐτὰ λέγων ἐπέχω σε ἤδη ῥήτορα εἶναι δυνάμενον.

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εἶτʼ ἐπειδὰν πλησιάσῃς τῷ ὄρει, τὸ μὲν πρῶτον ἀπογιγνώσκεις τὴν ἄνοδον, καὶ τὸ πρᾶγμα ὅμοιον εἶναί σοι δοκεῖ οἵα ἡ Ἄορνος ἐφάνη τοῖς Μακεδόσιν ἀπόξυρον αὐτὴν ἁπανταχόθεν ἰδοῦσιν, ἀτεχνῶς οὐδὲ ὀρνέοις ὑπερπτῆναι ῥᾳδίαν, Διονύσου τινὸς ἢ Ἡρακλέους, εἰ μέλλοι καθαιρεθήσεσθαι, δεομένην.

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ταῦτά σοι δοκεῖ τὸ πρῶτον· εἶτα μετʼ ὀλίγον ὁρᾷς δύο τινὰς ὁδούς. μᾶλλον δὲ ἡ μὲν ἀτραπός ἐστι στενὴ καὶ ἀκανθώδης καὶ τραχεῖα, πολὺ τὸ δίψος ἐμφαίνουσα καὶ ἱδρῶτα· καὶ ἔφθη γὰρ ἤδη Ἡσίοδος εὖ μάλα ὑποδείξας αὐτήν, ὥστε οὐδὲν ἐμοῦ δεήσει. ἡ ἑτέρα δὲ πλατεῖα καὶ ἀνθηρὰ καὶ εὔυδρος, τοιαύτη οἵαν μικρῷ πρόσθεν εἶπον, ἵνα μὴ πολλάκις τὰ αὐτὰ λέγων ἐπέχω σε ἤδη ῥήτορα εἶναι δυνάμενον.

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πλὴν τό γε τοσοῦτον προσθήσειν μοι δοκῶ, διότι ἡ μὲν τραχεῖα ἐκείνη καὶ ἀνάντης οὐ πολλὰ ἴχνη τῶν ὁδοιπόρων εἶχεν, εἰ δέ τινα, πάνυ παλαιά. καὶ ἔγωγε κατʼ ἐκείνην ἄθλιος ἀνῆλθον τοσαῦτα καμὼν οὐδὲν δέον ἡ ἑτέρα δʼ ἅτε ὁμαλὴ οὖσα καὶ ἀγκύλον οὐδὲν ἔχουσα πόρρωθέν μοι ἐφάνη οἵα ἐστὶν οὐχ ὁδεύσαντι αὐτῷ. οὐ γὰρ ἑώρων νέος ὢν ἔτι τὸ βέλτιον, ἀλλὰ τὸν ποιητὴν ἐκεῖνον ἀληθεύειν ᾤμην λέγοντα ἐκ τῶν πόνων φύεσθαι τὰ ἀγαθά. τὸ δʼ οὐκ εἶχεν οὕτως· ἀπονητὶ γοῦν ὁρῶ τοὺς πολλοὺς μειζόνων ἀξιουμένους εὐμοιρίᾳ τῆς αἱρέσεως τῶν λόγων καὶ ὁδῶν.

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πλὴν τό γε τοσοῦτον προσθήσειν μοι δοκῶ, διότι ἡ μὲν τραχεῖα ἐκείνη καὶ ἀνάντης οὐ πολλὰ ἴχνη τῶν ὁδοιπόρων εἶχεν, εἰ δέ τινα, πάνυ παλαιά. καὶ ἔγωγε κατʼ ἐκείνην ἄθλιος ἀνῆλθον τοσαῦτα καμὼν οὐδὲν δέον· ἡ ἑτέρα δὲ ἅτε ὁμαλὴ οὖσα καὶ ἀγκύλον οὐδὲν ἔχουσα πόρρωθέν μοι ἐφάνη οἵα ἐστὶν οὐχ ὁδεύσαντι αὐτῷ. οὐ γὰρ ἑώρων νέος ὢν ἔτι τὸ βέλτιον, ἀλλὰ τὸν ποιητὴν ἐκεῖνον ἀληθεύειν ᾤμην λέγοντα ἐκ τῶν πόνων φύεσθαι τὰ ἀγαθά. τὸ δʼ οὐκ εἶχεν οὕτως· ἀπονητὶ γοῦν ὁρῶ τοὺς πολλοὺς μειζόνων ἀξιουμένους εὐμοιρίᾳ τῆς αἱρέσεως τῶν λόγων καὶ ὁδῶν.

ἐπὶ δʼ οὖν τὴν ἀρχὴν ἀφικόμενος εὖ οἶδʼ ὅτι ἀπορήσεις, καὶ ἤδη ἀπορεῖς, ποτέραν τρεπτέον. ὡς οὖν ποιήσας ἤδη ῥᾷστα ἐπὶ τὸ ἀκρότατον ἀναβήσῃ καὶ εὐδαιμονήσεις καὶ γαμήσεις καὶ θαυμαστὸς πᾶσι δόξεις, ἐγώ σοι φράσω· ἱκανὸν γὰρ τὸ αὐτὸν ἐξαπατηθῆναι καὶ πονῆσαι. σοὶ δὲ ἄσπορα καὶ ἀνήροτα πάντα φυέσθω καθάπερ ἐπὶ τοῦ Κρόνου.

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εὐθὺς οὖν σοι πρόσεισι καρτερός τις ἀνήρ, ὑπόσκληρος, ἀνδρώδης τὸ βάδισμα, πολὺν τὸν ἥλιον ἐπὶ τῷ σώματι δεικνύων, ἀρρενωπὸς τὸ βλέμμα, ἐγρηγορώς, τῆς τραχείας ὁδοῦ ἐκείνης ἡγεμών, λήρους τινὰς ὁ μάταιος διεξιὼν πρὸς σέ. ἕπεσθαι γάρ οἱ παρακελευόμενος, ὑποδεικνὺς τὰ Δημοσθένους ἴχνη καὶ Πλάτωνος καὶ ἄλλων τινῶν, μεγάλα μὲν καὶ ὑπὲρ τοὺς νῦν, ἀμαυρὰ δὲ ἤδη καὶ ἀσαφῆ τὰ πολλὰ ὑπὸ τοῦ χρόνου, φήσει εὐδαίμονά σε ἔσεσθαι καὶ νόμῳ γαμήσειν τὴν Ῥητορικήν, εἰ κατὰ τούτων ὁδεύσειας ὥσπερ οἱ ἐπὶ τῶν κάλων βαίνοντες· εἰ δὲ κἂν μικρόν τι παραβαίης ἢ ἔξω πατήσειας ἢ ἐπὶ θάτερα μᾶλλον κλιθείης τῇ ῥοπῇ, ἐκπεσεῖσθαί σε τῆς ὀρθῆς ὁδοῦ καὶ ἀγούσης ἐπὶ τὸν γάμον. εἶτά σε κελεύσει ζηλοῦν ἐκείνους τοὺς ἀρχαίους ἄνδρας ἕωλα παραδείγματα παρατιθεὶς τῶν λόγων οὐ ῥᾴδια μιμεῖσθαι, οἷα τὰ τῆς παλαιᾶς ἐργασίας ἐστίν, Ἡγησίου καὶ τῶν ἀμφὶ Κριτίον καὶ Νησιώτην, ἀπεσφιγμένα καὶ νευρώδη καὶ σκληρὰ καὶ ἀκριβῶς ἀποτεταμένα ταῖς γραμμαῖς. πόνον δὲ καὶ ἀγρυπνίαν καὶ ὑδατοποσίαν καὶ τὸ ἀλιπαρὲς ἀναγκαῖα ταῦτα καὶ ἀπαραίτητα φήσει ἀδύνατον γὰρ εἶναι ἄνευ τούτων διανύσαι τὴν ὁδόν. ὃ δὲ πάντων ἀνιαρότατον, ὅτι σοι καὶ τὸν χρόνον πάμπολυν ὑπογράψει τῆς ὁδοιπορίας, ἔτη πολλά, οὐ κατὰ ἡμέρας καὶ τριακάδας, ἀλλὰ κατὰ ὀλυμπιάδας ὅλας ἀριθμῶν, ὡς καὶ προαποκαμεῖν ἀκούοντα καὶ ἀπαγορεῦσαι, πολλὰ χαίρειν φράσαντα τῇ ἐλπιζομένῃ ἐκείνῃ εὐδαιμονίᾳ. πρὸς δὲ τούτοις οὐδὲ μισθοὺς ὀλίγους ἀπαιτεῖ τῶν τοσούτων κακῶν, ἀλλὰ οὐκ ἂν ἡγήσαιτό σοι, εἰ μὴ μεγάλα πρότερον λάβοι.

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εὐθὺς οὖν σοι πρόσεισι καρτερός τις ἀνήρ, ὑπόσκληρος, ἀνδρώδης τὸ βάδισμα, πολὺν τὸν ἥλιον ἐπὶ τῷ σώματι δεικνύων, ἀρρενωπὸς τὸ βλέμμα, ἐγρηγορώς, τῆς τραχείας ὁδοῦ ἐκείνης ἡγεμών, λήρους τινὰς ὁ μάταιος διεξιὼν πρὸς σέ. ἕπεσθαι γάρ οἱἕπεσθαί οἱ β, edd. παρακελευόμενος, ὑποδεικνὺς τὰ Δημοσθένους ἴχνη καὶ Πλάτωνος καὶ ἄλλων τινῶν, μεγάλα μὲν καὶ ὑπὲρ τοὺς νῦν, ἀμαυρὰ δὲ ἤδη καὶ ἀσαφῆ τὰ πολλὰ ὑπὸ τοῦ χρόνου,φήσει Harmon: καὶ φήσει vulg., καί φησιν MSS. φήσει εὐδαίμονά σε ἔσεσθαι καὶ νόμῳ γαμήσειν τὴν Ῥητορικήν, εἰ κατὰ τούτων ὁδεύσειας ὥσπερ οἱ ἐπὶ τῶν κάλων βαίνοντες· εἰ δὲ κἂν μικρόν τι παραβαίης ἢ ἔξω πατήσειας ἢ ἐπὶ θάτερα μᾶλλον κλιθείης τῇ ῥοπῇ, ἐκπεσεῖσθαί σε τῆς ὀρθῆς ὁδοῦ καὶ ἀγούσης ἐπὶ τὸν γάμον. εἶτά σε κελεύσει ζηλοῦν ἐκείνους τοὺς ἀρχαίους ἄνδρας ἕωλα παραδείγματα παρατιθεὶς τῶν λόγων οὐ ῥᾴδια μιμεῖσθαι, οἷα τὰ τῆς παλαιᾶς ἐργασίας ἐστίν, Ἡγησίου καὶ τῶν ἀμφὶ ΚριτίονΚριτίον Dinddorf: Κριτίαν β, Κράτητα γ. καὶ Νησιώτην, ἀπεσφιγμένα καὶ νευρώδη καὶ σκληρὰ καὶ ἀκριβῶς ἀποτεταμένα ταῖς γραμμαῖς. πόνον δὲ καὶ ἀγρυπνίαν καὶ ὑδατοποσίαν καὶ τὸλιπαρὲς β. But cf. Hermotimus 24, Hesychius, and Soph. Electra, 451. ἀλιπαρὲς ἀναγκαῖα ταῦτα καὶ ἀπαραίτητα φήσει· ἀδύνατον γὰρ εἶναι ἄνευ τούτων διανύσαι τὴν ὁδόν. ὃ δὲ πάντων ἀνιαρότατον, ὅτι σοι καὶ τὸν χρόνον πάμπολυν ὑπογράψει τῆς ὁδοιπορίας, ἔτη πολλά, οὐ κατὰ ἡμέρας καὶ τριακάδας, ἀλλὰ κατὰ ὀλυμπιάδας ὅλας ἀριθμῶν, ὡς καὶ προαποκαμεῖν ἀκούοντα καὶ ἀπαγορεῦσαι, πολλὰ χαίρειν φράσαντα τῇ ἐλπιζομένῃ ἐκείνῃ εὐδαιμονίᾳ. πρὸς δὲ τούτοις οὐδὲ μισθοὺς ὀλίγους ἀπαιτεῖ τῶν τοσούτων κακῶν, ἀλλὰ οὐκ ἂν ἡγήσαιτό σοι, εἰ μὴ μεγάλα πρότερον λάβοι.

ὁ μὲν ταῦτα φήσει, ἀλαζὼν καὶ ἀρχαῖος ὡς ἀληθῶς καὶ Κρονικὸς ἄνθρωπος, νεκροὺς εἰς μίμησιν παλαιοὺς προτιθεὶς καὶ ἀνορύττειν ἀξιῶν λόγους πάλαι κατορωρυγμένους ὥς τι μέγιστον ἀγαθόν, μαχαιροποιοῦ υἱὸν καὶ ἄλλον Ἀτρομήτου τινὸς γραμματιστοῦ ζηλοῦν ἀξιῶν, καὶ ταῦτα ἐν εἰρήνῃ μήτε Φιλίππου ἐπιόντος μήτε Ἀλεξάνδρου ἐπιτάττοντος, ὅπου τὰ ἐκείνων ἴσως ἐδόκει χρήσιμα, οὐκ εἰδὼς ὁποία νῦν κεκαινοτόμηται ταχεῖα καὶ ἀπράγμων καὶ εἰς τὸ εὐθὺ τῆς ῥητορικῆς ὁδός. σὺ δὲ μήτε πείθεσθαι μήτε προσέχειν αὐτῷ, μή σε ἐκτραχηλίσῃ που παραλαβὼν ἢ τὸ τελευταῖον προγηρᾶσαι τοῖς πόνοις παρασκευάσῃ. ἀλλὰ εἰ πάντως ἐρᾷς καὶ τάχιστα ἐθέλεις τῇ ῥητορικῇ συνεῖναι ἀκμάζων ἔτι, ὡς καὶ σπουδάζοιο πρὸς αὐτῆς, ἴθι, τῷ μὲν δασεῖ τούτῳ καὶ πέρα τοῦ μετρίου ἀνδρικῷ μακρὰ χαίρειν λέγε, ἀναβαίνειν αὐτὸν καὶ ἄλλους ὁπόσους ἂν ἐξαπατᾶν δύνηται ἀνάγειν καταλιπὼν ἀσθμαίνοντα καὶ ἱδρῶτι πολλῷ συνόντα.

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πρὸς δὲ τὴν ἑτέραν ἐλθὼν εὑρήσεις πολλοὺς καὶ ἄλλους, ἐν τούτοις δὲ καὶ πάνσοφόν τινα καὶ πάγκαλον ἄνδρα, διασεσαλευμένον τὸ βάδισμα, ἐπικεκλασμένον τὸν αὐχένα, γυναικεῖον τὸ βλέμμα, μελιχρὸν τὸ φώνημα, μύρων ἀποπνέοντα, τῷ δακτύλῳ ἄκρῳ τὴν κεφαλὴν κνώμενον, ὀλίγας μὲν ἔτι, οὔλας δὲ καὶ ὑακινθίνας τὰς τρίχας εὐθετίζοντα, πάναβρόν τινα Σαρδανάπαλλον ἢ Κινύραν ἢ αὐτὸν Ἀγάθωνα, τὸν τῆς τραγῳδίας ἐπέραστον ἐκεῖνον ποιητήν. λέγω δὲ ὡς ἀπὸ τούτων γνωρίζοις αὐτόν, μηδέ σε οὕτω θεσπέσιον χρῆμα καὶ φίλον Ἀφροδίτῃ καὶ Χάρισι διαλάθοι, καίτοι τί φημὶ; κἂν εἰ μύοντι γάρ σοι προσελθὼν εἴποι τι, τὸ Ὑμήττιον ἐκεῖνο ἀνοίξας στόμα, καὶ τὴν συνήθη φωνὴν ἀφείη μάθοις ἂν ὡς οὐχὶ τῶν καθʼ ἡμᾶς ἐστιν, οἳ ἀρούρης καρπὸν ἔδομεν, ἀλλὰ τι ξένον φάσμα δρόσῳ ἢ ἀμβροσίᾳ τρεφόμενον. τούτῳ τοίνυν προσελθὼν καὶ παραδοὺς σεαυτὸν αὐτίκα μάλα ῥήτωρ καὶ περίβλεπτος καί, ὡς ὀνομάζει αὐτός, βασιλεὺς ἐν τοῖς λόγοις ἀπονητὶ καταστήσῃ τὰ τέθριππα ἐλαύνων τοῦ λόγου. διδάξεται γάρ σε παραλαβὼν τὰ πρῶτα μὲν ἐκεῖνα — μᾶλλον δὲ αὐτὸς εἰπάτω πρὸς σέ·

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πρὸς δὲ τὴν ἑτέραν ἐλθὼν εὑρήσεις πολλοὺς καὶ ἄλλους, ἐν τούτοις δὲ καὶ πάνσοφόν τινα καὶ πάγκαλον ἄνδρα, διασεσαλευμένον τὸ βάδισμα, ἐπικεκλασμένον τὸν αὐχένα, γυναικεῖον τὸ βλέμμα, μελιχρὸν τὸ φώνημα, μύρων ἀποπνέοντα, τῷ δακτύλῳ ἄκρῳ τὴν κεφαλὴν κνώμενον, ὀλίγας μὲν ἔτι, οὔλας δὲ καὶ ὑακινθίνας τὰς τρίχας εὐθετίζοντα, πάναβρόν τινα Σαρδανάπαλλον ἢ Κινύραν ἢ αὐτὸν Ἀγάθωνα, τὸν τῆς τραγῳδίας ἐπέραστον ἐκεῖνον ποιητήν. λέγω δὲ ὡς ἀπὸ τούτων γνωρίζοις αὐτόν, μηδέ σε οὕτω θεσπέσιον χρῆμα καὶ φίλον Ἀφροδίτῃ καὶ Χάρισι διαλάθοι. καίτοι τί φημί; κἂν εἰ μύοντι γάρ σοι προσελθὼν εἴποι τι, τὸ Ὑμήττιον ἐκεῖνο ἀνοίξας στόμα, καὶ τὴν συνήθη φωνὴν ἀφείη,ἀφείη Jacobs: ἀφίῃ γβ. μάθοις ἂν ὡς οὐχὶ τῶν καθʼ ἡμᾶς ἐστιν, οἳ ἀρούρης καρπὸν ἔδομεν, ἀλλά τι ξένον φάσμα δρόσῳ ἢ ἀμβροσίᾳ τρεφόμενον. τούτῳ τοίνυν προσελθὼν καὶ παραδοὺς σεαυτὸν αὐτίκα μάλα ῥήτωρ καὶ περίβλεπτος καί, ὡς ὀνομάζει αὐτός, βασιλεὺς ἐν τοῖς λόγοις ἀπονητὶ καταστήσῃ τὰ τέθριππα ἐλαύνων τοῦ λόγου. διδάξεται γάρ σε παραλαβὼν τὰ πρῶτα μὲν ἐκεῖνα — μᾶλλον δὲ αὐτὸς εἰπάτω πρὸς σέ·

γελοῖον γὰρ ὑπὲρ τοιούτου ῥήτορος ἐμὲ ποιεῖσθαι τοὺς λόγους, φαῦλον ὑποκριτὴν ἴσως τῶν τοιούτων καὶ τηλικούτων, μὴ καὶ συντρίψω που πεσὼν τὸν ἥρωα ὃν ὑποκρίνομαι.

φαίη τοιγαροῦν ἂν πρὸς σὲ ὧδέ πως ἐπισπασάμενος ὁπόσον ἔτι λοιπὸν τῆς κόμης καὶ ὑπομειδιάσας τὸ γλαφυρὸν ἐκεῖνο καὶ ἁπαλὸν οἷον εἴωθεν, Αὐτοθαΐδα τὴν κωμικὴν ἢ Μαλθάκην ἢ Γλυκέραν τινὰ μιμησάμενος τῷ προσηνεῖ τοῦ φθέγματος· ἄγροικον γὰρ τὸ ἀρρενωπὸν καὶ οὐ πρὸς ἁβροῦ καὶ ἐρασμίου ῥήτορος.

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φήσει δʼ οὖν πάνυ μετριάζων ὑπὲρ αὑτοῦ· ‘μῶν σε, ὦγαθέ, ὁ Πύθιος ἔπεμψε πρός με ῥητόρων τὸν ἄριστον προσειπών, ὥσπερ ὅτε Χαιρεφῶν ἤρετο αὑτοῦ·, ἔδειξεν ὅστις ἦν ὁ σοφώτατος ἐν τοῖς τότε; εἰ δὲ μὴ τοῦτο, ἀλλὰ κατὰ κλέος αὐτὸς ἥκεις ἀκούων ἁπάντων ὑπερεκπεπληγμένων τὰ ἡμέτερα καὶ ὑμνούντων καὶ τεθηπότων καὶ ὑπεπτηχότων, αὐτίκα μάλα εἴσῃ πρὸς οἷόν τινα δαιμόνιον ἄνδρα ἥκεις. προσδοκήσῃς δὲ μηδὲν τοιοῦτον ὄψεσθαι οἷον τῷδε ἢ τῷδε παραβαλεῖν, ἀλλʼ εἴ τις ἢ Τιτυὸς ἢ Ὦτος ἢ Ἐφιάλτης, ὑπὲρ ἐκείνους πολὺ φανεῖταί σοι τὸ πρᾶγμα ὑπερφυὲς καὶ τεράστιον ἐπεὶ τούς γε ἄλλους τοσοῦτον ὑπερφωνοῦντα εὑρήσεις ὁπόσον ἡ σάλπιγξ τοὺς αὐλοὺς καὶ οἱ τέττιγες τὰς μελίττας καὶ οἱ χοροὶ τοὺς ἐνδιδόντας.

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φήσει δʼ οὖν πάνυ μετριάζων ὑπὲρ αὐτόν,αὐτόν, Μῶν σε, ὦγαθέ, ὁ Πύθιος ἔπεμψε πρός με ῥητόρων τὸν ἄριστον προσειπών, ὥσπερ ὅτε Χαιρεφῶν ἤρετο αὐτόν,αὐτόν, ἔδειξεν ὅστις ἦν ὁ σοφώτατος ἐν τοῖς τότε; εἰ δὲ μὴ τοῦτο, ἀλλὰ κατὰ κλέος αὐτὸς ἥκεις ἀκούων ἁπάντων ὑπερεκπεπληγμένων τὰ ἡμέτερα καὶ ὑμνούντων καὶ τεθηπότων καὶ ὑπεπτηχότων, αὐτίκα μάλα εἴσῃ πρὸς οἷόν τινα δαιμόνιον ἄνδρα ἥκεις. προσδοκήσῃς δὲ μηδὲν τοιοῦτον ὄψεσθαι οἷον τῷδε ἢ τῷδε παραβαλεῖν, ἀλλʼ εἴ τις ἢ Τιτυὸς ἢ Ὦτος ἢ Ἐφιάλτης, ὑπὲρ ἐκείνους πολὺ φανεῖταί σοι τὸ πρᾶγμα ὑπερφυὲς καὶ τεράστιον· ἐπεὶ τούς γε ἄλλους τοσοῦτον ὑπερφωνοῦντα εὑρήσεις ὁπόσον ἡ σάλπιγξ τοὺς αὐλοὺς καὶ οἱ τέττιγες τὰς μελίττας καὶ οἱ χοροὶ τοὺς ἐνδιδόντας.

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ἐπεὶ δὲ καὶ ῥήτωρ αὐτὸς ἐθέλεις γενέσθαι καὶ τοῦτο οὐκ ἂν παρʼ ἄλλου ῥᾷον μάθοις, ἕπου μόνον, ὦ μέλημα, οἷς ἂν εἴπω καὶ ζήλου πάντα, καὶ τοὺς νόμους οἷς ἂν ἐπιτάξω χρῆσθαι ἀκριβῶς μοι παραφύλαττε. μᾶλλον δʼ ἤδη προχώρει μηδὲν ὀκνήσας μηδὲ πτοηθείς, εἰ μὴ προετελέσθης ἐκεῖνα τὰ πρὸ τῆς ῥητορικῆς, ὁπόσα ἡ ἄλλη προπαιδεία τοῖς ἀνοήτοις καὶ ματαίοις μετὰ πολλοῦ καμάτου ὁδοποιεῖ· οὐδὲν γὰρ αὐτῶν δεήσει. ἀλλʼ ἀνίπτοις ποσὶν — ἡ παροιμία φησὶν — ἔμβαινε, οὐ μεῖον ἕξων διὰ τοῦτο, οὐδʼ ἄν, τὸ κοινότατον, μηδὲ γράφειν τὰ γράμματα εἰδῇς· ἄλλο γάρ τι παρὰ ταῦτα ὁ ῥήτωρ.

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ἐπεὶ δὲ καὶ ῥήτωρ αὐτὸς ἐθέλεις γενέσθαι καὶ τοῦτο οὐκ ἂν παρʼ ἄλλου ῥᾷον μάθοις, ἕπου μόνον, ὦ μέλημα, οἷς ἂν εἴπω καὶ ζήλου πάντα, καὶ τοὺς νόμους οἷς ἂν ἐπιτάξω χρῆσθαι ἀκριβῶς μοι παραφύλαττε. μᾶλλον δὲ ἤδη προχώρει μηδὲν ὀκνήσας μηδὲ πτοηθείς, εἰ μὴ προετελέσθης ἐκεῖνα τὰ πρὸ τῆς ῥητορικῆς, ὁπόσα ἡ ἄλλη προπαιδεία τοῖς ἀνοήτοις καὶ ματαίοις μετὰ πολλοῦ καμάτου ὁδοποιεῖ· οὐδὲν γὰρ αὐτῶν δεήσει. ἀλλʼ ἀνίπτοις ποσίν — ἡ παροιμία φησίν — ἔμβαινε, οὐ μεῖον ἕξων διὰ τοῦτο, οὐδʼ ἄν, τὸ κοινότατον, μηδὲ γράφειν τὰ γράμματα εἰδῇς· ἄλλο γάρ τι παρὰ ταῦτα ὁ ῥήτωρ.

λέξω δὲ πρῶτον μὲν ὁπόσα χρὴ αὐτόν σε οἴκοθεν ἔχοντα ἥκειν ἐφόδια πρὸς τὴν πορείαν καὶ ὅπως ἐπισιτίσασθαι, ὡς ἂν τάχιστα διανύσαι δυνηθείης. ἔπειτα καὐτὸς ἃ μὲν προϊόντι ἐπιδεικνὺς κατὰ τὴν ὁδόν, ἃ δὲ καὶ παραινῶν, πρὶν ἥλιον δῦναι ῥήτορά σε ὑπὲρ τοὺς πάντας ἀποφανῶ, οἷος αὐτός εἰμι, ἀναμφιλέκτως τὰ πρῶτα καὶ μέσα καὶ τελευταῖα τῶν λέγειν ἐπιχειρούντων.

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κόμιζε τοίνυν τὸ μέγιστον μὲν τὴν ἀμαθίαν, εἶτα θράσος, ἐπὶ τούτοις δὲ τόλμαν καὶ ἀναισχυντίαν. αἰδῶ δὲ ἢ ἐπιείκειαν ἢ μετριότητα ἢ ἐρύθημα οἴκοι ἀπόλιπε· ἀχρεῖα γὰρ καὶ ὑπεναντία τῷ πράγματι. ἀλλὰ καὶ βοὴν ὅτι μεγίστην καὶ μέλος ἀναίσχυντον καὶ βάδισμα οἷον τὸ ἐμόν. ταῦτα δὲ ἀναγκαῖα πάνυ καὶ μόνα ἔστιν ὅτε ἱκανά. καὶ ἡ ἐσθὴς δὲ ἔστω εὐανθὴς ἢ λευκή, ἔργον τῆς Ταραντίνης ἐργασίας·, ὡς διαφαίνεσθαι τὸ σῶμα, καὶ ἢ κρηπὶς Ἀττικὴ γυναικεία, τὸ πολυσχιδές, ἢ ἐμβὰς Σικυωνία πίλοις τοῖς λευκοῖς ἐπιπρέπουσα, καὶ ἀκόλουθοι πολλοὶ καὶ βιβλίον ἀεί.

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ταῦτα μὲν αὐτὸν χρὴ συντελεῖν τὰ δʼ ἄλλα καθʼ ὁδὸν ἤδη προϊὼν ὅρα καὶ ἄκουε.

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κόμιζε τοίνυν τὸ μέγιστον μὲν τὴν ἀμαθίαν, εἶτα θράσος, ἐπὶ τούτοις δὲ τόλμαν καὶ ἀναισχυντίαν. αἰδῶ δὲ ἢ ἐπιείκειαν ἢ μετριότητα ἢ ἐρύθημα οἴκοι ἀπόλιπε· ἀχρεῖα γὰρ καὶ ὑπεναντία τῷ πράγματι. ἀλλὰ καὶ βοὴν ὅτι μεγίστην καὶ μέλος ἀναίσχυντον καὶ βάδισμα οἷον τὸ ἐμόν. ταῦτα δὲ ἀναγκαῖα πάνυ καὶ μόνα ἔστιν ὅτε ἱκανά. καὶ ἡ ἐσθὴς δὲ ἔστω εὐανθὴς ἢἢ Harmon: ἡ β, καὶ γ. λευκή, ἔργονἔργον vulg.: ἔρνα MSS. τῆς Ταραντίνης ἐργασίας, ὡς διαφαίνεσθαι τὸ σῶμα, καὶ ἢἢ (twice) Harmon: ἡ MSS. κρηπὶς Ἀττικὴ γυναικεία, τὸ πολυσχιδές, ἢ ἐμβὰς Σικυωνία πίλοις τοῖς λευκοῖς ἐπιπρέπουσα, καὶ ἀκόλουθοι πολλοὶ καὶ βιβλίον ἀεί.

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ταῦτα μὲν αὐτὸν χρὴ συντελεῖν· τὰ δʼ ἄλλα καθʼ ὁδὸν ἤδη προϊὼν ὅρα καὶ ἄκουε.

καὶ δή σοι τοὺς νόμους δίειμι, οἷς χρώμενόν σε ἡ Ῥητορικὴ γνωριεῖ καὶ προσήσεται, οὐδὲ ἀποστραφήσεται καὶ σκορακιεῖ καθάπερ ἀτέλεστόν τινα καὶ κατάσκοπον τῶν ἀπορρήτων. σχήματος μὲν τὸ πρῶτον ἐπιμεληθῆναι χρὴ μάλιστα καὶ εὐμόρφου τῆς ἀναβολῆς, ἔπειτα πεντεκαίδεκα ἢ οὐ πλείω γε τῶν εἴκοσιν Ἀττικὰ ὀνόματα ἐκλέξας ποθὲν ἀκριβῶς ἐκμελετήσας, πρόχειρα ἐπʼ ἄκρας τῆς γλώττης ἔχε — τὸ ἄττα καὶ κᾆτα καὶ μῶν καὶ ἀμηγέπη καὶ λῷστε καὶ τὰ τοιαῦτα, — καὶ ἐν ἅπαντι λόγῳ καθάπερ τι ἥδυσμα ἐπίπαττε αὐτῶν. μελέτω δὲ μηδὲν τῶν ἄλλων, εἰ ἀνόμοια τούτοις καὶ ἀσύμφυλα καὶ ἀπῳδά. ἡ πορφύρα μόνον ἔστω καλὴ καὶ εὐανθής, κἂν σισύρα τῶν παχειῶν τὸ ἱμάτιον ᾖ.

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μέτει δὲ ἀπόρρητα καὶ ξένα ῥήματα, σπανιάκις ὑπὸ τῶν πάλαι εἰρημένα, καὶ ταῦτα συμφορήσας ἀποτόξευε προχειριζόμενος εἰς τοὺς προσομιλοῦντας. οὕτω γάρ σε ὁ λεὼς ὁ πολὺς ἀποβλέψονται καὶ θαυμαστὸν ὑπολήψονται καὶ τὴν παιδείαν ὑπὲρ αὐτούς, εἰ ἀποστλεγγίσασθαι τὸ ἀποξύσασθαι λέγοις, τὸ δʼ ἡλίῳ θέρεσθαι εἱληθερεῖσθαι, τὸν ἀρραβῶνα δὲ προνόμιον, τὸν ὄρθρον δὲ ἀκροκνεφές. ἐνίοτε δὲ καὶ αὐτὸς ποίει καινὰ καὶ ἀλλόκοτα ὀνόματα καὶ νομοθέτει τὸν μὲν ἑρμηνεῦσαι δεινὸν εὔλεξιν καλεῖν, τὸν συνετὸν σοφόνουν, τὸν ὀρχηστὴν δὲ χειρίσοφον. ἂν σολοικίσῃς δὲ ἢ βαρβαρίσῃς, ἓν ἔστω φάρμακον ἡ ἀναισχυντία, καὶ πρόχειρον εὐθὺς ὄνομα οὔτε ὄντος τινὸς οὔτε γενομένου ποτέ, ἢ ποιητοῦ ἢ συγγραφέως, ὃς οὕτω λέγειν ἐδοκίμαζε σοφὸς ἀνήρ καὶ τὴν φωνὴν εἰς τὸ ἀκρότατον ἀπηκριβωμένος. ἀλλὰ καὶ ἀναγίγνωσκε τὰ παλαιὰ μὲν μὴ σύ γε, μηδὲ εἴ τι ὁ λῆρος Ἰσοκράτης ἢ ὁ χαρίτων ἄμοιρος Δημοσθένης ἢ ὁ ψυχρὸς Πλάτων, ἀλλὰ τοὺς τῶν ὀλίγον πρὸ ἡμῶν λόγους καὶ ἅς φασι ταύτας μελέτας, ὡς ἔχῃς ἀπʼ ἐκείνων ἐπισιτισάμενος ἐν καιρῷ καταχρῆσθαι καθάπερ ἐκ ταμιείου προαιρῶν.

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μέτειμέτει Bekker: μετὰ MSS. δὲ ἀπόρρητα καὶ ξένα ῥήματα, σπανιάκις ὑπὸ τῶν πάλαι εἰρημένα, καὶ ταῦτα συμφορήσας ἀποτόξευε προχειριζόμενος εἰς τοὺς προσομιλοῦντας. οὕτω γάρ σε ὁ λεὼς ὁ πολὺς ἀποβλέψονται καὶ θαυμαστὸν ὑπολήψονται καὶ τὴν παιδείαν ὑπὲρ αὐτούς, εἰ ἀποστλεγγίσασθαι τὸ ἀποξύσασθαι λέγοις, τὸ δὲ ἡλίῳ θέρεσθαι εἱληθερεῖσθαι, τὸν ἀρραβῶνα δὲ προνόμιον, τὸν ὄρθρον δὲ ἀκροκνεφές. ἐνίοτε δὲ καὶ αὐτὸς ποίει καινὰ καὶ ἀλλόκοτα ὀνόματα καὶ νομοθέτει τὸν μὲν ἑρμηνεῦσαι δεινὸν εὔλεξιν καλεῖν, τὸν συνετὸν σοφόνουν, τὸν ὀρχηστὴν δὲ χειρίσοφον. ἂν σολοικίσῃς δὲ ἢ βαρβαρίσῃς, ἓν ἔστω φάρμακον ἡ ἀναισχυντία, καὶ πρόχειρον εὐθὺς ὄνομα οὔτε ὄντος τινὸς οὔτε γενομένου ποτέ, ἢ ποιητοῦ ἢ συγγραφέως, ὃς οὕτω λέγειν ἐδοκίμαζε σοφὸς ἀνὴρ καὶ τὴν φωνὴν εἰς τὸ ἀκρότατον ἀπηκριβωμένος. ἀλλὰ καὶ ἀναγίγνωσκε τὰ παλαιὰ μὲν μὴ σύ γε, μηδὲ εἴ τι ὁ λῆρος Ἰσοκράτης ἢ ὁ χαρίτων ἄμοιρος Δημοσθένης ἢ ὁ ψυχρὸς Πλάτων, ἀλλὰ τοὺς τῶν ὀλίγον πρὸ ἡμῶν λόγους καὶ ἅς φασι ταύτας μελέτας, ὡς ἔχῃς ἀπʼ ἐκείνων ἐπισιτισάμενος ἐν καιρῷ καταχρῆσθαι καθάπερ ἐκ ταμιείου προαιρῶν.

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ἐπειδὰν δὲ καὶ δέῃ λέγειν καὶ οἱ παρόντες ὑποβάλωσί τινας ὑποθέσεις καὶ ἀφορμὰς τῶν λόγων, ἅπαντα μὲν ὁπόσα ἂν ᾖ δυσχερῆ, ψεγέσθω καὶ ἐκφαυλιζέσθω ὡς οὐδὲν ὅλως ἀνδρῶδες αὐτῶν. ἑλομένων δέ, μὴ μελλήσας λέγε ὅττι κεν ἐπʼ ἀκαιρίμαν γλῶτταν ἔλθῃ, μηδὲν ἐκείνων ἐπιμεληθείς, ὡς τὸ πρῶτον, ὥσπερ οὖν καὶ ἔστι πρῶτον, ἐρεῖς ἐν καιρῷ προσήκοντι καὶ τὸ δεύτερον μετὰ τοῦτο καὶ τὸ τρίτον μετʼ ἐκεῖνο, ἀλλὰ τὸ πρῶτον ἐμπεσὸν πρῶτον λεγέσθω, καὶ ἢν οὕτω τύχῃ, περὶ τῷ μετώπῳ μὲν ἡ κνημίς, περὶ τῇ κνήμῃ δὲ ἡ κόρυς, πλὴν ἀλλʼ ἔπειγε καὶ σύνειρε καὶ μὴ σιώπα μόνον. κἂν περὶ ὑβριστοῦ τινος ἢ μοιχοῦ λέγῃς Ἀθήνησι, τὰ ἐν Ἰνδοῖς καὶ Ἐκβατάνοις λεγέσθω. ἐπὶ πᾶσι δὲ ὁ Μαραθὼν καὶ ὁ Κυνέγειρος, ὧν οὐκ ἄν τι ἄνευ γένοιτο. καὶ ἀεὶ ὁ Ἄθως πλείσθω καὶ ὁ Ἑλλήσποντος πεζευέσθω καὶ ὁ ἥλιος ὑπὸ τῶν Μηδικῶν βελῶν σκεπέσθω καὶ Ξέρξης φευγέτω καὶ Λεωνίδας θαυμαζέσθω καὶ τὰ Ὀθρυάδου γράμματα ἀναγιγνωσκέσθω, καὶ ἡ Σαλαμὶς καὶ τὸ Ἀρτεμίσιον καὶ αἱ Πλαταιαὶ πολλὰ ταῦτα καὶ πυκνά. καὶ ἐπὶ πᾶσι τὰ ὀλίγα ἐκεῖνα ὀνόματα ἐπιπολαζέτω καὶ ἐπανθείτω, καὶ συνεχὲς τὸ ἄττα καὶ τὸ δήπουθεν, κἂν μηδὲν αὐτῶν δέῃ καλὰ γάρ ἐστι καὶ εἰκῆ λεγόμενα.

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ἐπειδὰν δὲ καὶ δέῃ λέγειν καὶ οἱ παρόντες ὑποβάλωσί τινας ὑποθέσεις καὶ ἀφορμὰς τῶν λόγων, ἅπαντα μὲν ὁπόσα ἂν ᾖ δυσχερῆ,ψεγέσθω Hermann : λεγέσθω MSS. ψεγέσθω καὶ ἐκφαυλιζέσθω ὡς οὐδὲν ὅλως ἀνδρῶδες αὐτῶν. ἑλομένων δέ, μὴ μελλήσας λέγε ὅττι κεν ἐπʼ ἀκαιρίμανἐπ' ἀκαιρίμαν Valckenaer: ἐπὶ καιρήματι Ω, ἐπὶ καὶ ῥῆμα B. γλῶτταν ἔλθῃ, μηδὲν ἐκείνων ἐπιμεληθείς, ὡς τὸ πρῶτον, ὥσπερ οὖν καὶ ἔστι πρῶτον, ἐρεῖς ἐν καιρῷ προσήκοντι καὶ τὸ δεύτερον μετὰ τοῦτο καὶ τὸ τρίτον μετʼ ἐκεῖνο, ἀλλὰ τὸ πρῶτον ἐμπεσὸν πρῶτον λεγέσθω, καὶ ἢν οὕτω τύχῃ, περὶ τῷ μετώπῳ μὲν ἡ κνημίς, περὶ τῇ κνήμῃ δὲ ἡ κόρυς. πλὴν ἀλλʼ ἔπειγε καὶ σύνειρε καὶ μὴ σιώπα μόνον. κἂν περὶ ὑβριστοῦ τινος ἢ μοιχοῦ λέγῃς Ἀθήνησι, τὰ ἐν Ἰνδοῖς καὶ Ἐκβατάνοις λεγέσθω. ἐπὶ πᾶσι δὲ ὁ Μαραθὼν καὶ ὁ Κυνέγειρος, ὧν οὐκ ἄν τι ἄνευ γένοιτο. καὶ ἀεὶ ὁ Ἄθως πλείσθω καὶ ὁ Ἑλλήσποντος πεζευέσθω καὶ ὁ ἥλιος ὑπὸ τῶν Μηδικῶν βελῶν σκεπέσθω καὶ Ξέρξης φευγέτω καὶ Λεωνίδας θαυμαζέσθω καὶ τὰ Ὀθρυάδου γράμματα ἀναγιγνωσκέσθω, καὶ ἡ Σαλαμὶς καὶ τὸ Ἀρτεμίσιον καὶ αἱ Πλαταιαὶ πολλὰ ταῦτα καὶ πυκνά. καὶ ἐπὶ πᾶσι τὰ ὀλίγα ἐκεῖνα ὀνόματα ἐπιπολαζέτω καὶ ἐπανθείτω, καὶ συνεχὲς τὸ ἄττα καὶ τὸ δήπουθεν, κἂν μηδὲν αὐτῶν δέῃ· καλὰ γάρ ἐστι καὶ εἰκῆ λεγόμενα.

ἢν δέ ποτε καὶ ᾆσαι καιρὸς εἶναι δοκῇ, πάντα σοι ᾀδέσθω καὶ μέλος γιγνέσθω. κἄν ποτε ἀπορήσῃς πράγματος ᾠδικοῦ, τοὺς ἄνδρας τοὺς δικαστὰς ὀνομάσας ἐμμελῶς πεπληρωκέναι οἴου τὴν ἁρμονίαν. τὸ δὲ οἴμοι τῶν κακῶν πολλάκις, καὶ ὁ μηρὸς πατασσέσθω, καὶ λαρύγγιζε καὶ ἐπιχρέμπτου τοῖς λεγομένοις καὶ βάδιζε μεταφέρων τὴν πυγήν. καὶ ἢν μέν σε μὴ ἐπαινῶσιν, ἀγανάκτει καὶ λοιδοροῦ αὐτοῖς· ἢν δὲ ὀρθοὶ ἑστήκωσιν ὑπὸ τῆς αἰσχύνης ἤδη πρὸς τὴν ἔξοδον ἕτοιμοι, καθέζεσθαι κέλευε, καὶ ὅλως τυραννὶς τὸ πρᾶγμα ἔστω.

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ὅπως δὲ καὶ τὸ πλῆθος τῶν λόγων θαυμάζωσιν, ἀπὸ τῶν Ἰλιακῶν ἀρξάμενος ἢ καὶ νὴ Δία ἀπὸ τῶν Δευκαλίωνος καὶ Πύρρας γάμων, ἢν δοκῇ, καταβίβαζε τὸν λόγον ἐπὶ τὰ νῦν καθεστῶτα. οἱ μὲν γὰρ συνιέντες ὀλίγοι, οἳ μάλιστα μὲν σιωπήσονται ὑπʼ εὐγνωμοσύνης· ἢν δὲ καὶ λέγωσὶ τι, ὑπὸ φθόνου αὐτὸ δόξουσι δρᾶν. οἱ πολλοὶ δὲ τὸ σχῆμα καὶ φωνὴν καὶ βάδισμα καὶ περίπατον καὶ μέλος καὶ κρηπῖδα καὶ τὸ ἄττα σου ἐκεῖνο τεθήπασι, καὶ τὸν ἱδρῶτα ὁρῶντες καὶ τὸ ἆσθμα οὐκ ἔχουσιν ὅπως ἀπιστήσουσι μὴ οὐχὶ πάνδεινόν τινα ἐν τοῖς λόγοις ἀγωνιστὴν εἶναί σε. ἄλλως τε καὶ τὸ ταχὺ τοῦτο οὐ μικρὰν ἔχει τὴν ἀπολογίαν καὶ θαῦμα παρὰ τοῖς πολλοῖς· ὥστε ὅρα μή ποτε γράψῃς ἢ σκεψάμενος παρέλθῃς, ἔλεγχος γὰρ σαφὴς ταῦτά γε.

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ὅπως δὲ καὶ τὸ πλῆθος τῶν λόγων θαυμάζωσιν, ἀπὸ τῶν Ἰλιακῶν ἀρξάμενος ἢ καὶ νὴ Δία ἀπὸ τῶν Δευκαλίωνος καὶ Πύρρας γάμων, ἢν δοκῇ, καταβίβαζε τὸν λόγον ἐπὶ τὰ νῦν καθεστῶτα. οἱ μὲν γὰρ συνιέντες ὀλίγοι, οἳ μάλιστα μὲν σιωπήσονται ὑπʼ εὐγνωμοσύνης· ἢν δὲ καὶ λέγωσί τι, ὑπὸ φθόνου αὐτὸ δόξουσι δρᾶν. οἱ πολλοὶ δὲ τὸ σχῆμα καὶ φωνὴν καὶ βάδισμα καὶ περίπατον καὶ μέλος καὶ κρηπῖδα καὶ τὸ ἄττα σου ἐκεῖνο τεθήπασι, καὶ τὸν ἱδρῶτα ὁρῶντες καὶ τὸ ἆσθμα οὐκ ἔχουσιν ὅπως ἀπιστήσουσι μὴ οὐχὶ πάνδεινόν τινα ἐν τοῖς λόγοις ἀγωνιστὴν εἶναί σε. ἄλλως τε καὶ τὸ ταχὺ τοῦτο οὐ μικρὰν ἔχει τὴν ἀπολογίαν καὶ θαῦμα παρὰ τοῖς πολλοῖς· ὥστε ὅρα μή ποτε γράψῃς ἢ σκεψάμενος παρέλθῃς, ἔλεγχος γὰρ σαφὴς ταῦτά γε.

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οἱ φίλοι δὲ ἀναπηδάτωσαν ἀεὶ καὶ μισθὸν τῶν δείπνων ἀποτινέτωσαν, εἴ ποτε αἴσθοιντό σε καταπεσούμενον, χεῖρα ὀρέγοντες καὶ παρέχοντες εὑρεῖν τὸ λεχθησόμενον ἐν τοῖς μεταξὺ τῶν ἐπαίνων διαλείμμασι· καὶ γὰρ αὖ καὶ τοῦδε μελέτω σοι τὸν χορὸν ἔχειν οἰκεῖον καὶ συνᾴδοντα.

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οἱ φίλοι δὲ ἀναπηδάτωσανἀναπηδάτωσαν Sommerbrodt : πηδάτωσαν MSS. ἀεὶ καὶ μισθὸν τῶν δείπνων ἀποτινέτωσαν, εἴ ποτε αἴσθοιντό σε καταπεσούμενον, χεῖρα ὀρέγοντες καὶ παρέχοντες εὑρεῖν τὸ λεχθησόμενον ἐν τοῖς μεταξὺ τῶν ἐπαίνων διαλείμμασι· καὶ γὰρ αὖ καὶ τοῦδε μελέτω σοι τὸν χορὸν ἔχειν οἰκεῖον καὶ συνᾴδοντα.

ταῦτα μέν σοι τὰ ἐν τοῖς λόγοις. μετὰ ταῦτα δὲ προϊόντα σε δορυφορείτωσαν ἐγκεκαλυμμένον αὐτὸν καὶ περὶ ὧν ἔφης μεταξὺ διαλαμβάνοντα. καὶ ἤν τις ἐντύχῃ, θαυμάσια περὶ σαυτοῦ λέγε καὶ ὑπερεπαίνει καὶ ἐπαχθὴς γίγνου αὐτῷ. τί γὰρ ὁ Παιανιεὺς πρὸς ἐμὲ; καί, πρὸς ἕνα ἴσως μοι τῶν παλαιῶν ὁ ἀγών καὶ τὰ τοιαῦτα.

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ὃ δὲ μέγιστον καὶ πρὸς τὸ εὐδοκιμεῖν ἀναγκαιότατον ὀλίγου δεῖν παρέλιπον, ἁπάντων καταγέλα τῶν λεγόντων. καὶ ἢν μέν τις καλῶς εἴπῃ, ἀλλότρια καὶ οὐχ ἑαυτοῦ δεικνύειν δοκείτω· ἢν δὲ μετρίως ἐλεγχθῇ, πάντα ἔστω ἐπιλήψιμα. καὶ ἐν ταῖς ἀκροάσεσι μετὰ πάντας εἰσιέναι χρή, ἐπίσημον γάρ· καὶ σιωπησάντων ἁπάντων ξένον τινὰ ἔπαινον ἐπειπεῖν τὰς ἀκοὰς τῶν παρόντων ἐπιστρέψοντα καὶ ἐνοχλήσοντα, ὡς ναυτιᾶν ἅπαντας ἐπὶ τῷ φορτικῷ τῶν ὀνομάτων καὶ ἐπιφράττεσθαι τὰ ὦτα. καὶ ἐπισείσῃς δὲ μὴ πολλάκις τὴν χεῖρα, εὐτελὲς γάρ, μηδʼ ἀναστῇς, πλὴν ἅπαξ γε ἢ δὶς τὸ πλεῖστον. ὑπομειδία δὲ τὰ πολλὰ καὶ δῆλος γίγνου μὴ ἀρεσκόμενος τοῖς λεγομένοις. ἀμφιλαφεῖς δὲ αἱ ἀφορμαὶ τῶν μέμψεων τοῖς συκοφαντικοῖς τὰ ὦτα.

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τὰ δὲ ἄλλα χρὴ θαρρεῖν· ἡ τόλμα γὰρ καὶ ἡ ἀναισχυντία καὶ ψεῦδος πρόχειρον καὶ ὅρκος ἐπʼ ἄκροις ἀεὶ τοῖς χείλεσι καὶ φθόνος πρὸς ἅπαντας καὶ μῖσος καὶ βλασφημία καὶ διαβολαὶ πιθαναὶ — ταῦτά σε ἀοίδιμον ἐν βραχεῖ καὶ περίβλεπτον ἀποφανεῖ.

+

ὃ δὲ μέγιστον καὶ πρὸς τὸ εὐδοκιμεῖν ἀναγκαιότατον ὀλίγου δεῖν παρέλιπον, ἁπάντων καταγέλα τῶν λεγόντων. καὶ ἢν μέν τις καλῶς εἴπῃ, ἀλλότρια καὶ οὐχ ἑαυτοῦ δεικνύειν δοκείτω· ἢν δὲ μετρίως ἐλεγχθῇ,ἐλεγχθῇ Harmon, ἐνεχθῇ MSS. πάντα ἔστω ἐπιλήψιμα. καὶ ἐν ταῖς ἀκροάσεσι μετὰ πάντας εἰσιέναι χρή, ἐπίσημον γάρ· καὶ σιωπησάντων ἁπάντων ξένον τινὰ ἔπαινον ἐπειπεῖν τὰς ἀκοὰς τῶν παρόντων ἐπιστρέψονταἐπστρέψοντα Bekker: ἐπιστρέφοντα MSS. καὶ ἐνοχλήσοντα, ὡς ναυτιᾶν ἅπαντας ἐπὶ τῷ φορτικῷ τῶν ὀνομάτων καὶ ἐπιφράττεσθαι τὰ ὦτα. καὶ ἐπισείσῃς δὲ μὴ πολλάκις τὴν χεῖρα, εὐτελὲς γάρ, μηδʼ ἀναστῇς, πλὴν ἅπαξ γε ἢ δὶς τὸ πλεῖστον. ὑπομειδία δὲ τὰ πολλὰ καὶ δῆλος γίγνου μὴ ἀρεσκόμενος τοῖς λεγομένοις. ἀμφιλαφεῖς δὲ αἱ ἀφορμαὶ τῶν μέμψεων τοῖς συκοφαντικοῖς τὰ ὦτα.

+

τὰ δ’ ἄλλα χρὴ θαρρεῖν· ἡ τόλμα γὰρ καὶ ἡ ἀναισχυντία καὶ ψεῦδος πρόχειρον καὶ ὅρκος ἐπʼ ἄκροις ἀεὶ τοῖς χείλεσι καὶ φθόνος πρὸς ἅπαντας καὶ μῖσος καὶ βλασφημία καὶ διαβολαὶ πιθαναί — ταῦτά σε ἀοίδιμον ἐν βραχεῖ καὶ περίβλεπτον ἀποφανεῖ.

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τοιαῦτα μὲν τὰ φανερὰ καὶ τὰ ἔξω. ἰδίᾳ δὲ πάντα πράγματα ποιεῖν σοι δεδόχθω, κυβεύειν μεθύσκεσθαι λαγνεύειν μοιχεύειν, ἢ αὐχεῖν γε, κἂν μὴ ποιῇς, καὶ πρὸς ἅπαντας λέγειν καὶ γραμματεῖα ὑποδεικνύναι ὑπὸ γυναικῶν δῆθεν γραφέντα. καλὸς γὰρ εἶναι θέλε καὶ σοὶ μελέτω ὑπὸ τῶν γυναικῶν σπουδάζεσθαι δοκεῖν εἰς τὴν ῥητορικὴν γὰρ καὶ τοῦτο ἀνοίσουσιν οἱ πολλοί, ὡς διὰ τοῦτό σου καὶ ἄχρι τῆς γυναικωνίτιδος εὐδοκιμοῦντος. καὶ τὸ δεῖνα δέ, μὴ αἰδεσθῇς, εἰ καὶ πρὸς ἀνδρῶν ἐπὶ τῷ ἑτέρῳ ἐρᾶσθαι δοκοίης, καὶ ταῦτα γενειήτης ἢ καὶ νὴ Δία φαλακρὸς ἤδη ὤν. ἀλλʼ ἔστωσαν οἱ καὶ ἐπὶ τούτῳ συνόντες· ἢν δὲ μὴ ὦσιν, οἰκέται ἱκανοί. πολλὰ γὰρ καὶ ἐκ τοῦ τοιούτου πρὸς τὴν ῥητορικὴν χρήσιμα παραγίγνεται· πλείων ἡ ἀναισχυντία καὶ θράσος. ὁρᾷς ὡς λαλίστεραι αἱ γυναῖκες καὶ λοιδοροῦνται περιττῶς καὶ ὑπὲρ τοὺς ἄνδρας; εἰ δὴ τὰ ὅμοια πάσχοις, καὶ ταῦτα διοίσεις τῶν ἄλλων. καὶ μὴν καὶ πιττοῦσθαι χρή, μάλιστα μὲν τὰ πάντα, εἰ δὲ μή, πάντως ἐκεῖνα. καὶ αὐτὸ δέ σοι τὸ στόμα πρὸς ἅπαντα ὁμοίως κεχηνέτω, καὶ ἡ γλῶττα ὑπηρετείτω καὶ πρὸς τοὺς λόγους καὶ πρὸς τὰ ἄλλα ὁπόσα ἂν δύνηται. δύναται δʼ οὐ σολοικίζειν μόνον καὶ βαρβαρίζειν οὐδὲ ληρεῖν ἢ ἐπιορκεῖν ἢ λοιδορεῖσθαι ἢ διαβάλλειν καὶ ψεύδεσθαι, ἀλλὰ καὶ νύκτωρ τι ἄλλο ὑποτελεῖν, καὶ μάλιστα ἢν πρὸς οὕτω πολλοὺς τοὺς ἔρωτας μὴ διαρκέσῃς. πάντα αὐτή γε ἐπιστάσθω καὶ ʼγονιμωτέρα γιγνέσθω καὶ μηδὲν ἀποστρεφέσθω.

+

τοιαῦτα μὲν τὰ φανερὰ καὶ τὰ ἔξω. ἰδίᾳ δὲ πάντα πράγματα ποιεῖν σοι δεδόχθω, κυβεύειν μεθύσκεσθαι λαγνεύειν μοιχεύειν, ἢ αὐχεῖν γε, κἂν μὴ ποιῇς, καὶ πρὸς ἅπαντας λέγειν καὶ γραμματεῖα ὑποδεικνύναι ὑπὸ γυναικῶν δῆθεν γραφέντα. καλὸς γὰρ εἶναι θέλε καὶ σοὶ μελέτω ὑπὸ τῶν γυναικῶν σπουδάζεσθαι δοκεῖν· εἰς τὴν ῥητορικὴν γὰρ καὶ τοῦτο ἀνοίσουσιν οἱ πολλοί, ὡς διὰ τοῦτό σου καὶ ἄχρι τῆς γυναικωνίτιδος εὐδοκιμοῦντος. καὶ τὸ δεῖνα δέ, μὴ αἰδεσθῇς, εἰ καὶ πρὸς ἀνδρῶν ἐπὶ τῷ ἑτέρῳἑταιρεῖν Bekker. ἐρᾶσθαι δοκοίης, καὶ ταῦτα γενειήτης ἢ καὶ νὴ Δία φαλακρὸς ἤδη ὤν. ἀλλʼ ἔστωσαν οἱ καὶ ἐπὶ τούτῳ συνόντες· ἢν δὲ μὴ ὦσιν, οἰκέται ἱκανοί. πολλὰ γὰρ καὶ ἐκ τοῦ τοιούτου πρὸς τὴν ῥητορικὴν χρήσιμα παραγίγνεται· πλείων ἡ ἀναισχυντία καὶ θράσος. ὁρᾷς ὡς λαλίστεραι αἱ γυναῖκες καὶ λοιδοροῦνται περιττῶς καὶ ὑπὲρ τοὺς ἄνδρας; εἰ δὴ τὰ ὅμοια πάσχοις, καὶ ταῦτα διοίσεις τῶν ἄλλων. καὶ μὴν καὶ πιττοῦσθαι χρή, μάλιστα μὲν τὰ πάντα, εἰ δὲ μή, πάντως ἐκεῖνα. καὶ αὐτὸ δέ σοι τὸ στόμα πρὸς ἅπαντα ὁμοίως κεχηνέτω, καὶ ἡ γλῶττα ὑπηρετείτω καὶ πρὸς τοὺς λόγους καὶ πρὸς τὰ ἄλλα ὁπόσα ἂν δύνηται. δύναται δὲ οὐ σολοικίζειν μόνον καὶ βαρβαρίζειν οὐδὲ ληρεῖν ἢ ἐπιορκεῖν ἢ λοιδορεῖσθαι ἢ διαβάλλειν καὶ ψεύδεσθαι, ἀλλὰ καὶ νύκτωρ τι ἄλλο ὑποτελεῖν, καὶ μάλιστα ἢν πρὸς οὕτω πολλοὺς τοὺς ἔρωτας μὴ διαρκέσῃς. πάντα αὐτή γε ἐπιστάσθω καὶ γονιμωτέρα γιγνέσθω καὶ μηδὲν ἀποστρεφέσθω.

ἢν ταῦτα, ὦ παῖ, καλῶς ἐκμάθῃς — δύνασαι δέ· οὐδὲν γὰρ ἐν αὐτοῖς βαρύ—θαρρῶν ἐπαγγέλλομαι οὐκ εἰς μακράν σε ἄριστον ῥήτορα καὶ ἡμῖν ὅμοιον ἀποτελεσθήσεσθαι. τὸ μετὰ τοῦτο δὲ οὐκ ἐμὲ χρὴ λέγειν, ὅσα ἐν βραχεῖ παρέσται σοι τὰ ἀγαθὰ παρὰ τῆς Ῥητορικῆς. ὁρᾷς ἐμέ, ὃς πατρὸς μὲν ἀφανοῦς καὶ οὐδὲ καθαρῶς ἐλευθέρου ἐγενόμην ὑπὲρ Ξόϊν καὶ Θμοῦιν δεδουλευκότος, μητρὸς δὲ ἀκεστρίας ἐπʼ ἀμφοδίου τινός. αὐτὸς δὲ τὴν ὥραν οὐ παντάπασιν ἀδόκιμος εἶναι δόξας τὸ μὲν πρῶτον ἐπὶ ψιλῷ τῷ τρέφεσθαι συνῆν τινι κακοδαίμονι καὶ γλίσχρῳ ἐραστῇ. ἐπεὶ δὲ τὴν ὁδὸν ταύτην ῥᾴστην οὖσαν κατεῖδον καὶ διεκπαίσας ἐπὶ τῷ ἄκρῳ ἐγενόμην — ὑπῆρχε γάρ μοι, ὦ φίλη Ἀδράστεια, πάντα ἐκεῖνα ἃ προεῖπον ἐφόδια, τὸ θράσος, ἡ ἀμαθία, ἡ ἀναισχυντία — πρῶτον μὲν οὐκέτι Ποθεινὸς ὀνομάζομαι, ἀλλʼ ἤδη τοῖς Διὸς καὶ Λήδας παισὶν ὁμώνυμος γεγένημαι. ἔπειτα δὲ γραῒ συνοικήσας τὸ πρῶτον μὲν ἐγαστριζόμην πρὸς αὐτῆς ἐρᾶν προσποιούμενος γυναικὸς ἑβδομηκοντούτιδος τέτταρας ἔτι λοιποὺς ὀδόντας ἐχούσης, χρυσίῳ καὶ τούτους ἐνδεδεμένους. πλὴν ἀλλά γε διὰ τὴν πενίαν ὑφιστάμην τὸν ἆθλον καὶ τὰ ψυχρὰ ἐκεῖνα τὰ ἐκ τῆς σοροῦ φιλήματα ὑπερήδιστά μοι ἐποίει ὁ λιμός. εἶτα ὀλίγου δεῖν κληρονόμος ὧν εἶχεν ἁπάντων κατέστην, εἰ μὴ κατάρατός τις οἰκέτης ἐμήνυσεν ὡς φάρμακον εἴην ἐπʼ αὐτὴν ἐωνημένος.

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ἐξωσθεὶς δὲ ἐπὶ κεφαλὴν ὅμως οὐδὲ τότε ἠπόρησα τῶν ἀναγκαίων, ἀλλὰ καὶ ῥήτωρ δοκῶ κἀν ταῖς δίκαις ἐξετάζομαι προδιδοὺς τὰ πολλὰ καὶ τοὺς δικαστὰς τοῖς ἀνοήτοις καθυπισχνούμενος, καὶ ἡττῶμαι μὲν τὰ πλεῖστα, οἱ φοίνικες δὲ ἐπὶ τῇ θύρᾳ χλωροὶ καὶ ἐστεφανωμένοι· τούτοις γὰρ ἐπὶ τοὺς δυστυχεῖς χρῶμαι τοῖς δελέασιν. ἀλλὰ καὶ τὸ μισεῖσθαι πρὸς ἁπάντων καὶ ἐπίσημον εἶναί με ἐπὶ τῇ μοχθηρίᾳ τοῦ τρόπου καὶ πολὺ πρότερον τῶν λόγων καὶ τὸ δείκνυσθαι τῷ δακτύλῳ τοῦτον ἐκεῖνον τὸν ἀκρότατον ἐν πάσῃ κακίᾳ λεγόμενον, οὐ μικρὸν εἶναι ἐμοί γε δοκεῖ.

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"ταῦτά σοι παραινῶ, νὴ τὴν πάνδημον, πολὺ πρότερον ἐμαυτῷ παραινέσας καὶ χάριν ἐμαυτῷ οὐ μικρὰν ἐπιστάμενος."

+

ἐξωσθεὶς δὲ ἐπὶ κεφαλὴν ὅμως οὐδὲ τότε ἠπόρησα τῶν ἀναγκαίων, ἀλλὰ καὶ ῥήτωρ δοκῶ κἀν ταῖς δίκαις ἐξετάζομαι προδιδοὺς τὰ πολλὰ καὶ τοὺς δικαστὰς τοῖς ἀνοήτοις καθυπισχνούμενος, καὶ ἡττῶμαι μὲν τὰ πλεῖστα, οἱ φοίνικες δὲ ἐπὶ τῇ θύρᾳ χλωροὶ καὶ ἐστεφανωμένοι· τούτοις γὰρ ἐπὶ τοὺς δυστυχεῖς χρῶμαι τοῖς δελέασιν. ἀλλὰ καὶ τὸ μισεῖσθαι πρὸς ἁπάντων καὶ ἐπίσημον εἶναί με ἐπὶ τῇ μοχθηρίᾳ τοῦ τρόπου καὶ πολὺ πρότερον τῶν λόγων καὶ τὸ δείκνυσθαι τῷ δακτύλῳ τοῦτον ἐκεῖνον τὸν ἀκρότατον ἐν πάσῃ κακίᾳ λεγόμενον, οὐ μικρὸν εἶναι ἐμοί γε δοκεῖ.

+

Ταῦτά σοι παραινῶ, νὴ τὴν πάνδημον, πολὺ πρότερον ἐμαυτῷ παραινέσας καὶ χάριν ἐμαυτῷ οὐ μικρὰν ἐπιστάμενος.

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εἶεν ὁ μὲν γεννάδας εἰπὼν ταῦτα πεπαύσεται· σὺ δὲ ἢν πεισθῇς τοῖς εἰρημένοις, καὶ δὴ παρεῖναι νόμιζε οἷπερ ἐξ ἀρχῆς ἐπόθεις ἐλθεῖν, καὶ οὐδέν σε κωλύσει ἑπόμενον τοῖς νόμοις ἔν τε τοῖς δικαστηρίοις κρατεῖν καὶ ἐν τοῖς πλήθεσιν εὐδοκιμεῖν καὶ ἐπέραστον εἶναι καὶ γαμεῖν οὐ γραῦν τινα τῶν κωμικῶν, καθάπερ ὁ νομοθέτης καὶ διδάσκαλος, ἀλλὰ καλλίστην γυναῖκα τὴν Ῥητορικήν, ὡς τὸ τοῦ Πλάτωνος ἐκεῖνο πτηνὸν ἅρμα ἐλαύνοντα φέρεσθαι σοὶ μᾶλλον πρέπειν περὶ σεαυτοῦ εἰπεῖν ἢ ἐκείνῳ περὶ τοῦ Διός· ἐγὼ δὲ — ἀγεννὴς γὰρ καὶ δειλός εἰμι — ἐκστήσομαι τῆς ὁδοῦ ὑμῖν καὶ παύσομαι τῇ Ῥητορικῇ ἐπιπολάζων, ἀσύμβολος ὢν πρὸς αὐτὴν τὰ ὑμέτερα· μᾶλλον δʼ ἤδη πέπαυμαι, ὥστε ἀκονιτὶ ἀνακηρύττεσθε καὶ θαυμάζεσθε, μόνον τοῦτο μεμνημένοι, ὅτι μὴ τῷ τάχει ἡμῶν κεκρατήκατε ὠκύτεροι φανέντες, ἀλλὰ τῷ ῥᾴστην καὶ πρανῆ τραπέσθαι τὴν ὁδόν.

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Εἶεν· ὁ μὲν γεννάδας εἰπὼν ταῦτα πεπαύσεται· σὺ δὲ ἢν πεισθῇς τοῖς εἰρημένοις, καὶ δὴ παρεῖναι νόμιζε οἷπερ ἐξ ἀρχῆς ἐπόθεις ἐλθεῖν, καὶ οὐδέν σε κωλύσει ἑπόμενον τοῖς νόμοις ἔν τε τοῖς δικαστηρίοις κρατεῖν καὶ ἐν τοῖς πλήθεσιν εὐδοκιμεῖν καὶ ἐπέραστον εἶναι καὶ γαμεῖν οὐ γραῦν τινα τῶν κωμικῶν, καθάπερ ὁ νομοθέτης καὶ διδάσκαλος, ἀλλὰ καλλίστην γυναῖκα τὴν Ῥητορικήν, ὡς τὸ τοῦ Πλάτωνος ἐκεῖνο πτηνὸν ἅρμα ἐλαύνοντα φέρεσθαι σοὶ μᾶλλον πρέπειν περὶ σεαυτοῦ εἰπεῖν ἢ ἐκείνῳ περὶ τοῦ Διός· ἐγὼ δὲ — ἀγεννὴς γὰρ καὶ δειλός εἰμι — ἐκστήσομαι τῆς ὁδοῦ ὑμῖν καὶ παύσομαι τῇ Ῥητορικῇ ἐπιπολάζων, ἀσύμβολος ὢν πρὸς αὐτὴν τὰ ὑμέτερα· μᾶλλον δὲ ἤδη πέπαυμαι, ὥστε ἀκονιτὶ ἀνακηρύττεσθε καὶ θαυμάζεσθε, μόνον τοῦτο μεμνημένοι, ὅτι μὴ τῷ τάχει ἡμῶν κεκρατήκατε ὠκύτεροι φανέντες, ἀλλὰ τῷ ῥᾴστην καὶ πρανῆ τραπέσθαι τὴν ὁδόν.

diff --git a/data/tlg0062/tlg038/__cts__.xml b/data/tlg0062/tlg038/__cts__.xml index 7072af964..d36c81f95 100644 --- a/data/tlg0062/tlg038/__cts__.xml +++ b/data/tlg0062/tlg038/__cts__.xml @@ -1,11 +1,17 @@ - + Alexander - - + + Ἀλέξανδρος ἢ Ψευδόμαντις Lucian, Vol. 4. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1925. - - \ No newline at end of file + + + Alexander the False Prophet + Lucian, Vol. 4. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1925. + + + + diff --git a/data/tlg0062/tlg038/tlg0062.tlg038.perseus-eng1.xml b/data/tlg0062/tlg038/tlg0062.tlg038.perseus-eng1.xml new file mode 100644 index 000000000..a76565fe4 --- /dev/null +++ b/data/tlg0062/tlg038/tlg0062.tlg038.perseus-eng1.xml @@ -0,0 +1,1676 @@ + + + + + + +Alexander the False Prophet +Lucian of Samosata +Austin Morris Harmon, 1878-1950 +National Endowment for the Humanities +Gregory Crane + +Gregory Crane +OCRd, tagged and added initial corrections to the text + + + +Perseus Digital Library +tlg0062.tlg001.1st1K-eng1.xml + +Available under a Creative Commons Attribution-ShareAlike 4.0 International License + +2023 +Trustees of Tufts University +United States + + + + + +Lucian + + +Austin Morris Harmon + + +Lucian of Samosata + +Trustees of Tufts University +Cambridge, MA +1925 + +4 + +The Hathi Trust + + + + + +

Text encoded in accordance with the latest EpiDoc standards

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This pointer pattern extracts section.

+ + + + + +Greek +Latin + + + + + + + + +
+Alexander the False Prophet

An account of the false priest of Asclepius, Alexander of +Abonoteichus. It has been discussed in detail by Cumont in +the memoires couronnées de l'académie de Belgique, vol. xl +(1887).

+

Although Alexander achieved honour not only in his own +country, a small city in remote Paphlagonia, but over a large +part of the Roman world, almost nothing is known of him +except from the pages of Lucian. Gems, coins, and inscriptions corroborate Lucian as far as they go, testifying to +Alexander’s actual existence and widespread influence, and +commemorating the name and even the appearance of +Glycon, his human-headed serpent. But were it not for +Lucian, we should not understand their full significance. +Alexander’s religious activity covered roughly the years +A.D. 150-170. The cult which he established outlasted him +for at least. a century. It was highly unusual in its character, as Cumont observes. Sacred snakes were a regular +feature of sanctuaries of Asclepius ; but to give a serpent a +human head and style it the god incarnate was a distinct +innovation. Moreover, the proper function of Asclepius was +to heal the sick, who passed the night in his temple, +expecting either to be cured while they slept or to have +some form of treatment suggested to them in their dreams. +But at Abonoteichus we hear nothing of incubation, and +only incidentally of healing ; the “new Asclepius” deals in +oracles like Apollo, and gives advice on any subject. This, +together with Alexander’s extravagant claims of divine +descent, confirms Lucian in his appraisal of him as an outand-out: charlatan, aiming to play upon the gross credulity of +the times and to secure the greatest gain with the least effort. +Lucian was in a position to know a good deal about +Alexander, and clearly believes all that he says. Without +doubt his account is essentially accurate, but it need not be +credited absolutely to the letter. Lucian was no historian +at best, and he was angry. In the account of his relations +with Alexander he reveals his own personality more clearly +than usual, but not in a pleasant light.

+

The piece was written at the request of a friend, after +A.D. 180, when Alexander had been in his grave for ten years.

 +

+ + +No doubt, my dear Celsus,

The scholiast thinks this Celsus the writer of the True Word, an attack upon Christianity, to which Origen replied in his eight books contra Celsum. He is certainly identical with the man whom Origen himself believed to be the author of that work, who, he says, was an Epicurean living under Hadrian and the Antonines, author also of a treatise against sorcery (vide c. 21 and note). And the True Word itself, a large part of which is preserved in Origen, seems to have been written about a.d. 180. But as Origen is not sure who wrote it, and as it is considered Platonic rather than Epicurean in character, the prevailing opinion is that its author is not the Celsus of Lucian, but an otherwise unknown Platonist of the same name and date.

you think it a slight +and trivial matter to bid me set down in a book and +send you the history of Alexander, the impostor of +Abonoteichus, including all his clever schemes, bold +emprises, and sleights of hand; but in point of fact, +if one should aim to examine each detail closely, it +would be no less a task than to record the exploits +of Philip’s son Alexander. The one was as great in +' villainy as the other in heroism. Nevertheless, if +it should be your intention to overlook faults as you +read, and to fill out for yourself the gaps in my tale, +I will undertake the task for you and will essay to +clean up that Augean stable, if not wholly, yet to +the extent of my ability, fetching out some few +basketsful, so that from them you may judge how +great, how inexpressible, was the entire quantity + + + + + +of filth that three thousand head of cattle were +able to create in many years. +

+ +

+I blush for both of us, I confess, both for you and +for myself—for you because you want a consummate +rascal perpetuated in memory and in writing, and +for myself because I am devoting my energy to such +an end, to the exploits of a man who does not +deserve to have polite people read about him, but +rather to have the motley crowd in a vast amphitheatre see him being torn to pieces by foxes or +apes. Yet if anyone brings this reproach against +us, we shall be able to refer to an apt precedent. +Arrian, the disciple of Epictetus, a Roman of the +highest distinction, and a life-long devotee of letters, +laid himself open to the same charge, and so can plead +our cause as well as his own; he thought fit, you +know, to record the life of Tillorobus, the brigand.

There is no life of Tillorobus among the extant writings of Arrian, and we know nothing of him from any other source. His name is given in the y group of MSS. as Tilliborus, but compare C.I.L. vi, 15295.

+In our own case, however, we shall commemorate a +far more savage brigand, since our hero plied his +trade not in forests and mountains, but in cities, and +instead of infesting just Mysia and Mount Ida and +harrying a few of the more deserted districts of +Asia, he filled the whole Roman Empire, I may +say, with his brigandage. +

+ +

+First I shall draw you a word-picture of the man +himself, making as close a likeness as I can, although +I am not particularly good at drawing. As regards +his person—in order that I may exhibit this also to +ou—he was tall and handsome in appearance, and +really godlike ; his skin was fair, his beard not very + + + + +thick ; his long hair was in part natural, in part +false, but very similar, so that most people did not +detect that it was not his own. His eyes shone +with a great glow of fervour and enthusiasm ; his +voice was at once very sweet and very clear; and in +a word, no fault could be found with him in any +respect as far as all that went. +

+ +

+Such, then, was his outward appearance ; but his +soul and his mind—O Heracles Forfender ! O Zeus, +Averter of Mischief! O Twin Brethren, our Saviours ! +may it be the fortune of our enemies and ill-wishers +to encounter and have to do with the like of him! +In understanding, quick-wittedness, and penetration +he was far beyond everyone else; and activity of +mind, readiness to learn, retentiveness, natural aptitude for studies—all these qualities were his, in every +case to the full. But he made the worst possible use +of them, and with these noble instruments at his +service soon became the most perfect rascal of all those +who have been notorious far and wide for villainy, surpassing the Cercopes, surpassing Eurybatus, or Phrynondas, or Aristodemus, or Sostratus.

The Cercopes were two impish pests who crossed the ath of Heracles to their disadvantage. For the little that is known about the other typical rascals, see the Index.

_ He himself, +writing to his son-in-law Rutilianus once upon a +time and speaking of himself with the greatest +reserve, claimed to be like Pythagoras; but— +with all due respect to Pythagoras, a wise man +of more than human intelligence—if he had been +this man’s contemporary, he would have seemed +a child, I am very sure, beside him!

Yet Pythagoras was no mean thaumaturge ; see Plutarch, Numa, 65.

In the +name of the Graces, do not imagine that I say this +to insult Pythagoras, or in the endeavour to bring + + + + + + +them into connection with one another by likening +their doings. On the contrary, if all that is worst +and most opprobrious in what is said of Pythagoras +to discredit him (which I for my part cannot believe +to be true) should nevertheless be brought together +for comparison, the whole of it would be but an +infinitesimal part of Alexander’s knavery. In sum, +imagine, please, and mentally configure a highly +diversified soul-blend, made up of lying, trickery, +perjury, and malice; facile, audacious, venturesome, +diligent in the execution of its schemes, plausible, +convincing, masking as good, and wearing an appearance absolutely opposite to its purpose. Indeed, +there is nobody who, after meeting him for the first +time, did not come away with the idea that he was +the most honest and upright man in the world—yes, +and the most simple and unaffected. And on top +of all this, he had the quality of magnificence, of +forming no petty designs but always keeping his +mind upon the most important objects. +

+ +

+While he was still a mere boy, and a very handsome one, as could be inferred from the sere and +yellow leaf of him, and could also be learned by +hearsay from those who recounted his story, he +trafficked freely in his attractiveness and sold his +company to those who sought it. Among others, he +had an admirer who was a quack, one of those who +advertise enchantments, miraculous incantations, +charms for your love-affairs, “sendings”

The word is borrowed from Kipling. A “sending” is a “visitation,” seen from a different point of view.

for your +enemies, disclosures of buried treasure, and successions to estates. As this man saw that he was an apt +lad, more than ready to assist him in his affairs, and + + + + +that the boy was quite as much enamoured with his +roguery as he with the boy’s beauty, he gave him a +thorough education and constantly made use of him +as helper, servant, and acolyte. He himself was +professedly a public physician, but, as Homer says +of the wife of Thon, the Egyptian, he knew + + + + Many a drug that was good in a compound, and +many a bad one, + +Odyssey4, 230. + + +all of which Alexander inherited and took over. +This teacher and admirer of his was a man of Tyana +by birth, one of those who had been followers of +the notorious Apollonius, and who knew his whole +bag of tricks. You see what sort of school the man +that I am describing comes from ! +

+ +

+Alexander was just getting his beard when the +death of the Tyanean put him in a bad way, since it +coincided with the passing of his beauty, by which +he might have supported himself. So he abandoned +petty projects for ever. He formed a partnership +with a Byzantine writer of choral songs, one of +those who enter the public competitions, far more +abominable than himself by nature—Cocconas,

Cocconas comes from κόκκων (modern Greek κουκουνάρι), pine-kernel, seed, nut. Cf. Anth. Pal, 12, 222.

I +think, was his nickname,—and they went about the +country practising quackery and sorcery, and “trimming the fatheads”—for so they style the public in +the traditional patter of magicians. Well, among +these they hit upon a rich Macedonian woman, past +her prime but still eager to be charming, and not +only lined their purses fairly well at her expense, +but went with her from Bithynia to Macedon. She + + + + + +came from Pella, a place once flourishing in the time +of the kings of Macedon but now insignificant, with +very few inhabitants. + +

+ +

+ +There they saw great serpents, quite tame and gentle, so that they were +kept by women, slept with children, let themselves +be stepped upon, were not angry when they were +stroked, and took milk from the breast just like +babies. There are many such in the country, and +that, probably, is what gave currency in former days +to the story about Olympias ; no doubt a serpent of +that sort slept with her when she was carrying +Alexander.

The story was that Alexander was the son of Zeus, who had visited Olympias in the form of a serpent.

So they bought one of the reptiles, +the finest, for a few coppers; +

+ +

+ +and, in the words of +Thucydides: ‘Here beginneth the war!”

Thucydides ii, 1.

+ +

+As you might have expected of two consummate +rascals, greatly daring, fully prepared for mischief, +who had put their heads together, they readily +discerned that human life is swayed by two great +tyrants, hope and fear, and that a man who could +use both of these to advantage would speedily enrich +himself. For they perceived that both to one who +fears and to one who hopes, foreknowledge is very +essential and very keenly coveted, and that long ago +not only Delphi, but Delos and Clarus and Branchidae, had become rich and famous because, thanks +to the tyrants just mentioned, hope and fear, men +continually visited their sanctuaries and sought to +learn the future in advance, and to that end sacrificed +hecatombs and dedicated ingots of gold. By turning +all this round and round in conference .with one + + + + + +another and keeping it astir, they concocted the +project of founding a prophetic shrine and oracle, +hoping that if they should succeed in it, they would +at once be rich and prosperous—which, in fact, befell +them in greater measure than they at first expected, +and turned out better than they hoped. +

+ +

+ +Then they began planning, first about the place, +and next, what should be the commencement and +the character of the venture. Cocconas thought +Chalcedon a suitable and convenient place, close +to Thrace and Bithynia, and not far, too, from Asia

Asia here and elsewhere in this piece refers to the Roman province of Asia—western Asia Minor.

+and Galatia and all the peoples of the interior. +Alexander, on the other hand, preferred his own +home, saying—and it was true—that to commence +such a venture they needed “fat-heads”’ and simpletons to be their victims, and such, he said, were the +Paphlagonians who lived up above Abonoteichus, who +were for the most part superstitious and rich; whenever a man but turned up with someone at his heels +to play the flute or the tambourine or the cymbals, +telling fortunes with a sieve, as the phrase goes,

Proverbial for cheap trickery. Artemidorus (Drean-book 1, 69) says that “if you dream of Pythagoreans, physiognomonics, astragalomants, tyromants, gyromants, coscinomants, morphoscopes, chiroscopes, lecanomants, or necyomants, you must consider all that they say false and unreliable; for their trades are such. They do not know even a little bit about prophecy, but fleece their patrons by charlatanism and fraud.” Oneiromants may of course be trusted !

The few allusions to coscinomancy in the ancients give no clue to the method used. As practised in the sixteenth—seventeenth century, to detect thieves, disclose one’s future wife, etc., the sieve was either suspended by a string or more commonly balanced on the top of a pair of tongs set astride the joined middle fingers of the two hands (or of two persons) ; then, after an incantation, a list of names was repeated, and the one upon which the sieve stirred was the one indicated by fate. Or the sieve, when suspended, might be set spinning ; and then the name it stopped on was designated. See, in particular, Johannes Praetorius, de Coscinomantia, Oder vom Sieb-Lauffe, etc., Curiae Variscorum, 1677.

 + + + + + + +they were all agog over him on the instant and +stared at him as if he were a god from heaven. +

+ +

+There was no slight difference of opinion between them on that score, but in the end Alexander +won, and going to Chalcedon, since after all that +city seemed to them to have some usefulness, in the +temple of Apollo, which is the most ancient in +Chalcedon, they buried bronze tablets which said +that very soon Asclepius, with his father Apollo, +would move to Pontus and take up his residence at +Abonoteichus. The opportune discovery of these +tablets caused this story to spread quickly to all +Bithynia and Pontus, and to Abonoteichus sooner +than anywhere else. Indeed, the people of that +city immediately voted to build a temple and began +at once to dig for the foundations. Then Cocconas +was left behind in Chalcedon, composing equivocal, +ambiguous, obscure oracles, and died before long, +bitten, I think, by a viper. + +

+ +

+ +It was Alexander who +was sent in first; he now wore his hair long, had +falling ringlets, dressed in a parti-coloured tunic of +white and purple, with a white cloak over it, and +carried a falchion like that of Perseus, from whom +he claimed descent on his mother’s side. And although those miserable Paphlagonians knew that +both his parents were obscure, humble folk, they +believed the oracle when it said: +“Here in your sight is a scion of Perseus, dear +unto Phoebus ; +This is divine Alexander, who shareth the blood of +the Healer!” + + + +Podaleirius, the Healer, it would appear, was so +passionate and amorous that his ardour carried him +all the way from Tricca to Paphlagonia in quest of +Alexander’s mother !

Podaleirius and his brother Machaon, the Homeric healers (Iliad 11, 833), were sons of Asclepius and lived in Tricca (now Trikkala), Thessaly. According to the Sack of Ilium (Evelyn-White, Hesiod, p. 524) Machaon specialized in surgery, Podaleirius in diagnosis and general practice.

+An oracle by now had turned up which purported +to be a prior prediction by the Sibyl : + + +On the shores of the Euxine sea, in the neighbourhood of Sinope, +There shall be born, by a Tower, in the days of the Romans, a prophet ; +After the foremost unit and three times ten, he will shew forth +Five more units besides, and a score told three times over, +Matching, with places four, the name of a valiant defender !

Since in the Greek notation numbers are designated by letters, this combination (1, 30, 5, 60) is αλεξ (alex). Alexander seems to have been a little afraid that some rival might steal his thunder if he were not more specific: at all events the first two words of the last line give, in the Greek, the entire name (andros-alex).

+ + +

+ +

+ +Well, upon invading his native land with all this +pomp and circumstance after a long absence, +Alexander was a man of mark and note, affecting +as he did to have occasional fits of madness and +causing his mouth to fill with foam. This he easily +managed by chewing the root of soapwort, the plant +that dyers use; but to his fellow-countrymen even +the foam seemed supernatural and awe-inspiring. +Then, too, they had long ago prepared and fitted +up a serpent’s head of linen, which had something + + + + + +of a human look, was all painted up, and appeared very +lifelike. It would open and close its mouth by +means of horsehairs, and a forked black tongue like +a snake’s, also controlled by horsehairs, would dart +out. Besides, the serpent from Pella was ready in +advance and was being cared for at home, destined +in due time to manifest himself to them and to take +a part in their show—in fact, to be cast for the +leading role. +

+ +

+ +When at length it was time to begin, he contrived an ingenious ruse. Going at night to the +foundations of the temple which were just being +excavated, where a pool of water had gathered +which either issued from springs somewhere in the +foundations themselves or had fallen from the sky, +he secreted there a goose-egg, previously blown, +which contained a snake just born ; and after burying +it deep in the mud, he went back again. In the +morning he ran out into the market-place naked, +wearing a loin-cloth-(this too was gilded),

Why “this too”? The hilt of the falchion may have been gilt, but Lucian has not said so. Perhaps Lucian is thinking of Alexander’s golden thigh (c. 40), and forgets that he has not yet told us of it.

carrying +his falchion, and tossing his unconfined mane like +a devotee of the Great Mother in the frenzy. +Addressing the people from a high altar upon which +he had climbed, he congratulated the city because it +was at once to receive the god in visible presence. +The assembly—for almost the whole city, including +women, old men, and boys, had come running— +marvelled, prayed and made obeisance. Uttering a +few meaningless words like Hebrew or Phoenician, +he dazed the creatures, who did not know what he + + + + +was saying save only that he everywhere brought +in Apollo and Asclepius. +

+ +

+ Then he ran at full speed +to the future temple, went to the excavation and +the previously improvised fountain-head of the +oracle, entered the water, sang hymns in honour of +Asclepius and Apollo at the top of his voice, and +besought the god, under the blessing of Heaven, to +come to the city. Then he asked for a libationsaucer, and when somebody handed him one, deftly +slipped it underneath and brought up, along with +water and mud, that egg in which he had immured +the god; the joint about the plug had been closed +with wax and white lead. Taking it in his hands, he +asserted that at that moment he held Asclepius! +They gazed unwaveringly to see what in the world +was going to happen; indeed, they had already +marvelled at the discovery of the egg in the water. +But when he broke it and received the tiny snake +into his hollowed hand, and the crowd saw it +moving and twisting about his fingers, they at once +raised a shout, welcomed the god, congratulated +their city, and began each of them to sate himself greedily with prayers, craving treasures, riches, +health, and every other blessing from him. But +Alexander went home again at full speed, taking +with him the new-born Asclepius, “born twice, +when other men are born but once,”

Cf. Odyssey, 12, 22: “Men of two deaths, when other men die but once.”

whose mother +was not Coronis,

"Some say that the mother of Asclepius was not Arsinoe, daughter of Leucippus, but Coronis, daughter of Phlegyas” (Apollodorus, 3, 10, 3).

by Zeus, nor yet a crow, but a +goose! And the whole population followed, all full +of religious fervour and crazed with expectations. + + + + +

+ +

+For some days he remained at home, expecting +what actually happened—that as the news spread, +crowds of Paphlagonians would come running in. +When the city had become over-full of people, all +of them already bereft of their brains and sense, +and not in the least like bread-eating humans, but +different from beasts of the field only in their looks, +he seated himself on a couch in a certain chamber, +clothed in apparel well suited to a god, and took +into his bosom his Asclepius from Pella, who, as I +have said, was of uncommon size and beauty.

There was special significance in this performance. “Anyhow, ‘God in the bosom’ is a countersign of the mysteries of Sabazius to the adepts. This is a snake, passed through the bosom of the initiates” Clement of Alexandria, Protrept, 1, 2, 16,

_ Coiling him about his neck, and letting the tail, which +was long, stream over his lap and drag part of its +length on the floor, he concealed only the head by +holding it under his arm—the creature would submit to anything—and showed the linen head at one +side of his own beard, as if it certainly belonged to +the creature that was in view. +

+ +

+Now then, please imagine a little room, not very +bright and not admitting any too much daylight ; +also, a crowd of heterogeneous humanity, excited, +wonder-struck in advance, agog with hopes. When +they went in, the thing, of course, seemed to +them a miracle, that the formerly tiny snake +within a few days had turned into so great a +serpent, with a human face, moreover, and tame! +They were immediately crowded towards the exit, +and before they could look closely were forced out +by those who kept coming in, for another dovr + + + + +had been opened on the opposite side as an exit. +That was the way the Macedonians did, they say, +in Babylon during Alexander’s illness, when he was +in a bad way and they surrounded the palace, +craving to see him and say good-bye. This exhibition the scoundrel gave not merely once, they say, +but again and again, above all if any rich men +were newly arrived. +

+ +

+In that matter, dear Celsus, to tell the truth, we +must excuse those men of Paphlagonia and Pontus, +thick-witted, uneducated fellows that they were, for +being deluded when they touched the serpent— +Alexander let anyone do so who wished—and besides saw in a dim light what purported to be its +head opening and shutting its mouth. Really the +trick stood in need of a Democritus, or even +Epicurus himself or Metrodorus, or someone else +with a mind as firm as adamant toward such +matters, so as to disbelieve and guess the truth-— +one who, if he could not discover how it went, +would at all events be convinced beforehand that +though the method of the fraud escaped him, it +was nevertheless all sham and could not possibly +happen. +

+ +

+Little by little, Bithynia, Galatia, and Thrace +came pouring in, for everyone who carried the news +very likely said that he not only had seen the god +born but had subsequently touched him, after he +had grown very great in a short time and had a +face that looked like a man’s. Next came paintings +and statues and cult-images, some made of bronze, +some of silver, and naturally a name was bestowed + + + +upon the god. He was called Glycon in consequence of a divine behest in metre; for Alexander +proclaimed : + +Glycon am I, the grandson of Zeus, bright beacon +to mortals! +

+ +

+ +When it was time to carry out the purpose for +which the whole scheme had been concocted—that +is to say, to make predictions and give oracles +to those who sought them—taking his cue from +Amphilochus in Cilicia, who, as you know, after the +death and disappearance of his father Amphiaraus +at Thebes,

In speaking of the “death and disappearance” of Amphiaraus, Lucian is rationalizing the myth, according to which Zeus clove the earth with a thunderbolt and it swallowed him up alive (Pindar, Nem. 9, 57).

was exiled from his own country, went +to Cilicia, and got on very well by foretelling the +future, like his father, for the Cilicians and getting +two obols for each prediction—taking, as I say, his +cue from him, Alexander announced to all comers +that the god would make prophecies, and named a +date for it in advance. He directed everyone to +write down in a scroll whatever he wanted and what +he especially wished to learn, to tie it up, and to +seal it with wax or clay or something else of that +sort. Then he himself, after taking the scrolls and +entering the inner sanctuary—for by that time the +temple had been erected and the stage set—proposed to summon in order, with herald and priest, +those who had submitted them, and after the god +told him about each case, to give back the scroll +with the seal upon it, just as it was, and the reply +to it endorsed upon it; for the god would reply +explicitly to any question that anyone should put. + + + +

+ +

+As a matter of fact, this trick, to a man like you, +and if it is not out of place to say so, like myself +also, was obvious and easy to see through, but to +those drivelling idiots it was miraculous and almost +as good as incredible. Having discovered various +ways of undoing the seals, he would read all the +questions and answer them as he thought best. +Then he would roll up the scrolls again, seal them, +and give them back, to the great astonishment of +the recipients, among whom the comment was +frequent: “Why, how did he learn the questions +which I gave him very securely sealed with impressions hard to counterfeit, unless there was really +some god that knew everything?” +

+ +

+“What were his discoveries, then?” perhaps you +will ask. Listen, therefore, in order to be able to +show up such impostors. The first, my dear Celsus, +was a well-known method; heating a needle, he +removed the seal by melting through the wax +underneath it, and after reading the contents he +warmed the wax once more with the needle, both +that which was under the thread and that which +contained the seal, and so stuck it together without +difficulty. Another method was by using what they +call plaster; this is a compound of Bruttian pitch, +asphalt, pulverized gypsum, wax, and gum Arabic. +Making his plaster out of all these materials and +warming it over the fire, he applied it to the seal, +which he had previously wetted with saliva, and +took a mould of the impression. Then, since the +plaster hardened at once, after easily opening and +reading the scrolls, he applied the wax and made an +impression upon it precisely like the original, just as +one would with a gem. Let me tell you a third + + + +method, in addition to these. Putting marble-dust +into the glue with which they glue books and +making a paste of it, he applied that to the seal +while it was still soft, and then, as it grows hard at +once, more solid than horn or even iron, he removed +it and used it for the impression. There are many +other devices to this end, but they need not all +be mentioned, for fear that we might seem to be +wanting in taste, especially in view of the fact that +in the book which you wrote against the sorcerers, a +very good and useful treatise, capable of preserving +common-sense in its readers, you cited instances +enough, and indeed a great many more than I +have.

S. Hippolytus (Refut. omn. Haeres. IV. 28-42) contains a highly interesting section “against sorcerers,” including (34) a treatment of this subject. It is very evidently not his own work ; and K. F. Hermann thought it derived from the treatise by Celsus. Ganschinietz, in Harnack’s Texte wnd Untersuchungen 39, 2, has disputed this, but upon grounds that are not convincing. His commentary, however, is valuable.

+

+ +

+Well, as I say, Alexander made predictions and +gave oracles, employing great shrewdness in it and +combining guesswork with his trickery. He gave +responses that were sometimes obscure and ambiguous, sometimes downright unintelligible, for +this seemed to him in the oracular manner. Some +people he dissuaded or encouraged as seemed best +to him at a guess. To others he prescribed medical +treatments and diets, knowing, as I said in the +beginning, many useful remedies. His “cytmides” +were in highest favour with him—a name which he +had coined for a restorative ointment compounded +of bear’s grease.

It is a nice question whether this reading or that of the other group of MSS., “goat’s grease,” is to be preferred. Galen in his treatment of these ointments (Kuhn xiii, p. 1008) does not mention bear’s grease. But he considers goat’s grease only moderately good ; and every Yankee knows that in America bear’s grease only gave place to goose grease (also mentioned by Galen) when bears became scarce.

Expectations, however, and + + + + + + +advancements and successions to estates he always +put off to another day, adding: “It shall all come +about when I will, and when Alexander, my prophet, +asks it of me and prays for you.” +

+ +

+A price had been fixed for each oracle, a drachma +and two obols.

Alexander’s price was high. Amphilochus got but two obols (one-fourth as much) at Mallus. According to Lucian (Timon 6; 12; Epist. Saturn. 21) the a of a day-labourer at this time was but four obols.

Do not think that it was low, my +friend, or that the revenue from this source was +scanty! He gleaned as much as seventy or eighty +thousand

Drachmas.

a year, since men were so greedy as to +send in ten and fifteen questions each. What he +received he did not use for himself alone nor +treasure up to make himself rich, but since he had +many men about him by this time as assistants, +servants, collectors of information, writers of oracles, +custodians of oracles, clerks, sealers, and expounders, +he divided with all, giving each one what was +proportionate to his worth. +

+ +

+By now he was even sending men abroad to +create rumours in the different nations in regard to +the oracle and to say that he made predictions, +discovered fugitive slaves, detected thieves and +robbers, caused treasures to be dug up, healed the +sick, and in some cases had actually raised the dead. +So there was a hustling and a bustling from every +side, with sacrifices and votive offerings—and twice as +much for the prophet and disciple of the god. +For this oracle also had come out: + +Honour I bid you to give my faithful servant, the prophet ; +No great store do I set upon riches, but much on the prophet. + + + + + + +

+ +

+When at last many sensible men, recovering, as it +were, from profound intoxication, combined against +him, especially all the followers of Epicurus, and +when in the cities they began gradually to detect +all the trickery and buncombe of the show, +he issued a promulgation designed to scare them, +saying that Pontus was full of atheists and Christians +who had the hardihood to utter the vilest abuse +of him; these he bade them drive away with +stones if they wanted to have the god gracious. +About Epicurus, moreover, he delivered himself of +an oracle after this sort; when someone asked him +how Epicurus was doing in Hades, he replied : + +With leaden fetters on his feet in filthy mire he +sitteth. + + +Do you wonder, then, that the shrine waxed great, +now that you see that the questions of its visitors +were intelligent and refined?

+ +

+In general, the war that he waged upon Epicurus +was without truce or parley, naturally enough. +Upon whom else would a quack who loved humbug +and bitterly hated truth more fittingly make war +than upon Epicurus, who discerned the nature of +things and alone knew the truth in them? The +followers of Plato and Chrysippus and Pythagoras +were his friends, and there was profound peace with +them; but “the impervious Epicurus ’—for that is +what he called him—was rightly his bitter enemy, +since he considered all that sort of thing a laughingmatter and a joke. So Alexander hated Amastris +most of all the cities in Pontus because he knew that + + + +the followers of Lepidus

An inscription from Amastris (C.I.G. 4149) honours "Tiberius Claudius Lepidus, Chief Priest of Pontus and President of the Metropolis of Pontus” (i.e. Amastris). This can be no other than the Lepidus of Lucian. The priesthood1 was that of Augustus. Amastris is almost due of Angora, on the Black Sea, W. of Abonoteichus.

and others like them were +numerous in the city; and he would never deliver +an oracle to an Amastrian. Once when he did +venture to make a prediction for a senator’s brother, +he acquitted himself ridiculously, since he could +neither compose a clever response himself nor find +anyone else who could do it in time. The man complained of colic, and Alexander, wishing to direct him +to eat a pig’s foot cooked with mallow, said : + +Mallow with cummin digest in a sacred pipkin of +piglets. + +

+ +

+ +Again and again, as I said before, he exhibited the +serpent to all who requested it, not in its entirety, +but exposing chiefly the tail and the rest of the body +and keeping the head out of sight under his arm. +But as he wished to astonish the crowd still more, +he promised to produce the god talking—delivering +oracles in person without a prophet. It was no +difficult matter for him to fasten cranes’ windpipes +together and pass them through the head, which he +had so fashioned as to be lifelike. Then he answered +the questions through someone else, who spoke into +the tube from the outside, so that the voice issued +from his canvas Asclepius.

S. Hippolytus (l.c., 28) mentions a tube made of windpipes of cranes, storks, or swans, and used in a similar way. Du Soul has a note in the Hemsterhuys-Reitz Lucian (ii, p. 234), telling of a wooden head constructed by Thomas Irson and exhibited to Charles I, which answered questions in any language and produced a great effect until a confederate was detected using a speaking-tube in the next room. Du Soul had the story from Irson himself.

+

+ +

+These oracles were called autophones, and were +not given to everybody promiscuously, but only to + + + + + +those who were noble, rich, and free-handed. +

+ +

+For +example, the oracle given to Severianus in regard to +his invasion of Armenia was one of the autophones. +Alexander encouraged him to the invasion by saying : + + + + +Under your charging spear shall fall Armenians and Parthi; +Then you shall fare to Rome and the glorious waters of Tiber +Wearing upon your brow the chaplet studded with sunbeams.

The corona radiata, worn by Augustus, Nero, and the emperors after Caracalla. This passage seems to point to its use (in addition to the laurel wreath?) as one of the triumphal insignia.

+ + + +Then when that silly Celt, being convinced, made +the invasion and ended by getting himself and his +army cut to bits by Osroes, Alexander expunged +this oracle from his records and inserted another in +its place : + + + +Better for you that your forces against Armenia march not, +Lest some man, like a woman bedight, despatch from his bowstring +Grim death, cutting you off from life and enjoyment of sunlight.

The Parthians had been interfering with the succession to the throne in Armenia. Severianus, Roman governor of Cappadocia, entered Armenia with a small force in 161, and was disastrously defeated at Elegeia by Chosroes. Accordin to Dio Cassius (71, 2) the entire force was surrounded an wiped out. See also Lucian, de Hist. Conscrib, 21, 24, 25.

+

+ +

+ +That was one of his devices, and a very clever +one—belated oracles to make amends for those in +which he had made bad predictions and missed the +mark. Often he would promise good health to sick + + + + + +men before their demise, and when they died +another oracle would be ready with a recantation : + + +Seek no more for assistance against thy bitter +affliction ; +Death now standeth in view ; ’tis beyond thy power +to’scape him. + + +

+ +

+As he was aware that the priests at Clarus and +Didymi and Mallus were themselves in high repute +for the same sort of divination, he made them his +friends by sending many of his visitors to them, +saying: + +Now unto Clarus begone, to the voice of my +father

Apollo.

to hearken.” + +and at another time, + +Visit the fane of the Branchids and hear what the +oracle sayeth, + +and again, + +Make thy way unto Mallus and let Amphilochus +answer. + +

+ +

+So far, we have been concerned with his doings +near the frontier, extending over Ionia, Cilicia, Paphlagonia, and Galatia. But when the renown of his +prophetic shrine spread to Italy and invaded the city +of Rome, everybody without exception, each on the +other’s heels, made haste, some to go in person, +some to send; this was the case particularly with +those who had the greatest power and the highest +rank in the city. The first and foremost of these +was Rutilianus,

P. Mummius Sisenna Rutilianus. What office he then held (see below) is uncertain. He eventually went through the whole cursus honorum, including the consulship (probably suffect) and the governorship of Upper Moesia, and ending, about a.D. 170, with the proconsulship of the province of Asia.

who, though a man of birth and + + + + + + +breeding, put to the proof in many Roman offices, +nevertheless in all that concerned the gods was very +infirm and held strange beliefs about them. If he +but saw anywhere a stone smeared with holy oil or +adorned with a wreath,

For the Greek worship of stones, see Frazer’s Pausanias, vol. iv, 154 sq.; v, 314 sq., 354. In the note last cited he quotes Arnobius adv. Nationes 1, 39: si quando conspexeram lubricatam lapidem et exolivi unguine sordidatam, tamquam inesset vis praesens adulabar adfabar, beneficia poscebam nihil sentiente de trunco. Add Clement of Alexandria, Strom. 7, 4, 26: πᾶν ξύλον καὶ πάντα λίθον τὸ δὴ λεγόμενον λιπαρὸν προσκυνοῦντες.

he would fall on his face +forthwith, kiss his hand, and stand beside it for a +long time making vows and craving blessings from it.

+ +

+When this man heard the tales about the oracle, +he very nearly abandoned the office which had been +committed to him and took wing to Abonoteichus. +Anyhow, he sent one set of messengers after another, +and his emissaries, mere illiterate serving-people, +were easily deluded, so when they came back, they +told not only what they had seen but what they had +heard as if they had seen it, and threw in something +more for good measure, so as to gain favour with +their master. Consequently, they inflamed the poor +old man and made him absolutely crazy. + +

+ +

+Having +many powerful friends, he went about not only +telling what he had heard from his messengers but +adding still more on his own account. So he flooded +and convulsed the city, and agitated most of the +court, who themselves at once hastened to go and +hear something that concerned them.

+ +

+To all who came, Alexander gave a very cordial +reception, made them think well of him by lavish +entertainment and expensive presents, and sent + + + + +them back not merely to report the answers to their +questions, but to sing the praises of the god and to +tell portentous lies about the oracle on their own +account. + +

+ +

+At the same time, however, the plaguy +scoundrel devised a trick which was really clever +and not what one would expect of your ordinary +swindler. In opening and reading the forwarded +scrolls, if he found anything dangerous and venturesome in the questions, he would keep them himself +and not send them back, in order to hold the +senders in subjection and all but in slavery because +of their fear, since they remembered what it was +that they had asked. You understand what +questions are likely to be put by men who are rich +and very powerful. So he used to derive much gain +from those men, who knew that he had them in his +net. + +

+ +

+ +I should like to tell you some of the responses +that were given to Rutilianus. Asking about his +son by a former marriage, who was then in the full +bloom of youth, he enquired who should be appointed +his tutor in his studies, The reply was: + +Be it Pythagoras ; aye, and the good bard, master +of warfare. + +Then after a few days the boy died, and Alexander +was at his wit’s end, with nothing to say to his critics, +as the oracle had been shown up so obviously. But +Rutilianus himself, good soul, made haste to defend +the oracle by saying that the god had predicted precisely this outcome, and on account of it had bidden +him to select as his tutor nobody then alive, but +rather Pythagoras and Homer, who died long ago, +with whom, no doubt, the lad was then studying + + + +in Hades. What fault, then, should we find with +Alexander if he thought fit to amuse himself at the +expense of such homunculi ? +

+ +

+At another time, when Rutilianus enquired whose +soul he had inherited, the reply was : + + +Peleus’ son wert thou at the first ; thereafter Menander, +Then what thou seemest now, and hereafter shalt turn to a sunbeam. +Four score seasons of life shall be given thee over a hundred. + + + + + + +But as a matter of fact he died insane at seventy +without awaiting the fulfilment of the god’s promise ! +

+ +

+This oracle too was one of the autophones. +When one time he enquired about getting +married, Alexander said explicitly : + + +Take Alexander’s daughter to wife, who was born +of Selene. + + + + +He had long before given out a story to the +effect that his daughter was by Selene; for Selene +had fallen in love with him on seeing him asleep +once upon a time—it is a habit of hers, you +know, to adore handsome lads in their sleep!+ +Without any hesitation that prince of sages Rutilianus sent for the girl at once, celebrated his nuptials +as a sexagenarian bridegroom, and took her to wife, +propitiating his mother-in-law, the moon, with whole +hecatombs and imagining that he himself had +become one of the Celestials ! +

+ +

+No sooner did Alexander get Italy in hand than +he began to devise projects that were ever greater +and greater, and sent oracle-mongers everywhere in + + + +the Roman Empire, warning the cities to be on their +guard against plagues and conflagrations and earthquakes ; he promised that he would himself afford +them infallible aid so that none of these calamities +should befall them. There was one oracle, also an +autophone, which he despatched to all the nations +during the pestilence

The terrible plague which swept the whole Empire about A.D. 165.

; it was but a single verse : + +Phoebus, the god unshorn, keepeth off plague’s +nebulous onset. + +This verse was to be seen everywhere written +over doorways as a charm against the plague; but +in most cases it had the contrary result. By +some chance it was particularly the houses on which +the verse was inscribed that were depopulated! Do +not suppose me to mean that they were stricken on +account of the verse—by some chance or other it +turned out that way, and perhaps, too, people +neglected precautions because of their confidence in +the line and lived too carelessly, giving the oracle no +assistance against the disease because they were going +to have the syllables to defend them and “unshorn +Phoebus” to drive away the plague with his arrows! + +

+ +

+ +Moreover, Alexander posted a great number of +his fellow-conspirators in Rome itself as his agents, +who reported everyone’s views to him and gave him +advance information about the questions and the +especial wishes of those who consulted him, so that +the messengers might find him ready to answer even +before they arrived ! +

+ +

+ +He made these preparations to meet the situation +in Italy, and also made notable preparations at home. + + + + +He established a celebration of mysteries, with torchlight ceremonies and priestly offices, which was to be +held annyally, for three days in succession, in perpetuity. On the first day, as at Athens,

The reference is to the proclamation that preceded the Eleusinian mysteries. Its entire content is unknown, but it reqnuired that the celebrants be clean of hand, pure of heart, and Greek in speech. Barbarians, homicides, and traitors were excluded; and there was some sort of restriction in regard to previous diet.

there was +a proclamation, worded as follows: “If any atheist +or Christian or Epicurean has come to spy upon the +rites, let him be off, and let those who believe in +the god perform the mysteries, under the blessing +of Heaven.” Then, at the very outset, there was an +“expulsion,” in which he took the lead, saying: +“Out with the Christians,” and the whole multitude +chanted in response, “Out with the Epicureans!” +Then there was the child-bed of Leto, the birth of +Apollo, his marriage to Coronis, and the birth of +Asclepius. On the second day came the manifestation of Glycon, including the birth of the god. +

+ +

+On the third day there was the union of Podaleirius +and the mother of Alexander—it was called the Day +of Torches, and torches were burned. In conclusion +there was the amour of Selene and Alexander, and +the birth of Rutilianus’ wife. The torch-bearer and +hierophant was our Endymion, Alexander. While +he lay in full view, pretending to be asleep, there +came down to him from the roof, as if from heaven, +not Selene but Rutilia, a very pretty woman, married +to one of the Emperor’s stewards. She was +genuinely in love with Alexander and he with her ; +and before the eyes of her worthless husband there +were kisses and embraces in public. If the torches + + + + +had not been numerous, perhaps the thing would +have been carried even further. After a short time +Alexander entered again, robed as a priest, amid +profound silence, and said in a loud voice, over and +over again, “Hail, Glycon,” while, following in his +train, a number of would-be Eumolpids and Ceryces

Hereditary priesthoods in the Eleusinian mysteries.

+from Paphlagonia, with brogans on their feet and +breaths that reeked of garlic, shouted in response, +“Hail, Alexander!” +

+ +

+ +Often in the course of the torchlight ceremonies +and the gambols of the mysteries his thigh was +bared purposely and showed golden. No doubt +gilded leather had been put about it, which gleamed +in the light of the cressets. There was once a +discussion between two of our learned idiots in +regard to him, whether he had the soul of Pythagoras, on account of the golden thigh, or some other +soul akin to it.

As Pythagoras had a golden thigh (Plutarch, Numa, 65 ; Aelian, Var. Hist., 2, 26), a believer in metempsychosis might think that Alexander was a reincarnation of Pythagoras,

They referred this question to +Alexander himself, and King Glycon resolved their +doubt with an oracle : + +Nay, Pythagoras’ soul now waneth and other times waxeth ; +His, with prophecy gifted, from God’s mind taketh its issue, ; +Sent by the Father to aid good men in the stress of the conflict ; +Then it to God will return, by God’s own thunderbolt smitten. + +

+ +

+Although he cautioned all to abstain from intercourse with boys on the ground that it was impious, +for his own part this pattern of propriety made a +clever arrangement. He commanded the cities in +Pontus and Paphlagonia to send choir-boys for three + + + + + +years’ service, to sing hymns to the god in his +household ; they were required to examine, select, +and send the noblest, youngest, and most handsome. +These he kept under ward and treated like bought +slaves, sleeping with them and affronting them in +every way. He made it a rule, too, not to greet +anyone over eighteen years with his lips, or to +embrace and kiss him; he kissed only the young, +extending his hand to the others to be kissed by +them. They were called “those within the kiss.” +

+ +

+He duped the simpletons in this way from first +to last, ruining women right and left as well as +living with favourites. Indeed, it was a great thing +that everyone coveted if he simply cast his eyes +upon a man’s wife; if, however, he deemed her +worthy of a kiss, each husband thought that good +fortune would flood his house. Many women even +boasted that they had had children by Alexander, +and their husbands bore witness that they spoke the +truth ! +

+ +

+I want to include in my tale a dialogue between +Glycon and one Sacerdos, a man of Tius, whose +intelligence you will be able to appraise from his +questions. I read the conversation in an inscription +in letters of gold, at Tius, in the house of Sacerdos. +“Tell me, Master Glycon,’ said he, “who are +you?” “I am the latter-day Asclepius,’ he +replied. “A different person from the one of +former times? What do vou mean?” “It is not +permitted you to hear that.” “How many years +will you tarry among us delivering oracles?” +“One thousand and three.” “Then where shall +you go?” “To Bactra and that region, for the +barbarians too must profit by my presence among + + + +men.” ‘What of the other prophetic shrines, the +one in Didymi, the one in Clarus, and the one in +Delphi—do they still have your father Apollo as the +source of their oracles, or are the predictions now +given out there false?’”’ “This too you must not +wish to know ; it is not permitted.” “What about +myself—what shall I be after my present life ?”’ +“A camel, then a horse, then a wise man and +prophet just as great as Alexander.” +That was Glycon’s conversation with Sacerdos; +and in conclusion he uttered an oracle in verse, +knowing that Sacerdos was a follower of Lepidus :

See p. 211, note1.

+ +Put not in Lepidus faith, for a pitiful doom is +in waiting. + +That was because he greatly feared Epicurus, as I +have said before, seeing in him an opponent and +critic of his trickery. +

+ +

+Indeed, he seriously imperilled one of the Epicureans who ventured to expose him in the presence +of a great crowd. The man went up to him and +said in a loud voice: “Come now, Alexander! You +prevailed upon such-and-such a Paphlagonian to +put his servants on trial for their lives before the +governor of Galatia on the charge that they had +murdered his son, a student at Alexandria, But the +young man is living, and has come back alive after +the execution of the servants, whom you gave over +to the wild beasts.” What had happened was this. +The young man cruised up the Nile as far as Clysma,

Probably Suez; the ancient canal from the Nile to the Red Sea ended there.

+and as a vessel was just putting to sea, was induced +to join others in a voyage to India. Then because + + + + + +he was overdue, those ill-starred servants concluded +that the young man either had lost his life during +his cruise upon the Nile or had been made away +with by brigands, who were numerous at the time ; +and they returned with the report of his disappearance. Then followed the oracle and their condemnation, after which the young man presented himself, +telling of his travels. +

+ +

+When he told this tale, Alexander, indignant at +the exposure and unable to bear the truth of the +reproach, told the bystanders to stone him, or else +they themselves would be accurst and would bear +the name of Epicureans. They had begun to throw +stones when a man named Demostratus who happened +to be in the city, one of the most prominent men +in Pontus,

I suspect that the Greek phrase is really a title, but cannot prove it ; the use of πρῶτος without the article seems to make the phrase mean “One of the First Citizens.”

flung his arms about the fellow and +saved him from death. But he had come very +near to being overwhelmed with stones, and quite +properly! Why did he have to be the only man of +sense among all those lunatics and suffer from the +idiocy of the Paphlagonians? +

+ +

+That man, then, was thus dealt with. Moreover, if +in any case, when men were called up in the order of +their applications (which took place the day before +the prophecies were given out) and the herald +enquired: “Has he a prophecy for So-and-so,” the +reply came from within: “To the ravens,” nobody +would ever again receive such a person under his roof +or give him fire or water, but he had to be harried +from country to country as an impious man, an +atheist, and an Epicurean—which, indeed, was their +strongest term of abuse. + + + +

+ +

+One of Alexander’s acts in this connection was +most comical. Hitting upon the “Established Beliefs’ +of Epicurus, which is the finest of his books, as you +know, and contains in summary the articles of the +man’s philosophic creed,

Quis enim vostrum non edidicit Epicuri κυρίας δόξας, id est, quasi maxume ratas, quia gravissumae sint ad beate vivendum breviter enuntiatae sententiae? Cicero, de Fin. Bon, et Mal., ii, 7, 20.

he brought it into the +middle of the market-place, burned it on fagots of +fig-wood just as if he were burning the man in +person, and threw the ashes into the sea, even +adding an oracle also: + +Burn with fire, I command you, the creed of a +purblind dotard ! + +But the scoundrel had no idea what blessings that +book creates for its readers and what peace, tranquillity, and freedom it engenders in them, liberating +them as it does from terrors and apparitions and +portents, from vain hopes and extravagant cravings, +developing in them intelligence and truth, and truly +purifying their understanding, not with torches and +squills and that sort of foolery, but with straight +thinking, truthfulness and frankness. +

+ +

+Of all his bold emprises, however, let me tell you +one, the greatest. Since he had no slight influence +in the palace and at court through the favour which +Rutilianus enjoyed, he published an oracle at the +height of the war in Germany, when the late +Emperor Marcus himself had at last come to grips +with the Marcomanni and Quadi. The oracle recommended that two lions be cast into the Danube +alive, together with a quantity of perfumes and + + + + +magnificent offerings. But it will be better to +repeat the oracle itself. + + +Into the pools of the Ister, the stream that from Zeus taketh issue, +Hurl, I command you, a pair of Cybele’s faithful attendants, +Beasts that dwell on the mountains, and all that the Indian climate +Yieldeth of flower and herb that is fragrant ; amain there shall follow +Victory and great glory, and welcome peace in their footsteps. + + +But when all this had been done as he had directed, +the lions swam across to the enemy territory and +the barbarians slaughtered them with clubs, thinking +them some kind of foreign dogs or wolves; and +“amain” that tremendous disaster befel our side, in +which a matter of twenty thousand were wiped [out +ata blow. Then came what happened at Aquileia, +and that city’s narrow escape from capture. To meet +this issue, Alexander was flat enough to adduce the +Delphian defence in the matter of the oracle given to +Croesus, that the God had indeed foretold victory, +but had not indicated whether it would go to the +Romans or to the enemy.

The invading tribes flooded Rhaetia, Noricum, upper and lower Pannonia, and Dacia, taking a vast number of Roman settlers prisoner, and even entered Italy, capturing and destroying Oderzo. Details are uncertain; so is the exact date, which was probably between 167 and 169. On the column of Marcus Aurelius in Rome, one of the scenes depicts two animals swimming across a river, near a boat. These have been thought to be the lions of the oracle, and indeed they look like lions in the representation of Bartoli (Pi. XIII). But Petersen takes them to be bisons. It is clear, too, from Lucian that Alexander’s oracle was given before the campaign depicted on the column.

+

+ +

+ +As by this time throngs upon throngs were pouring in and their city was becoming overcrowded on +account of the multitude of visitors to the shrine, +so that it had not sufficient provisions, he devised + + + + + +the so-called “nocturnal” responses. Taking the +scrolls, he slept on them, so he said, and gave +replies that he pretended to have heard from the +god in a dream; which, however, were in most cases +not clear but ambiguous and confused, particularly +when he observed that the scroll had been sealed +up with unusual care. Taking no extra chances, +he would append at random whatever answer came +into his head, thinking that this procedure too was +appropriate to oracles; and there were certain +expounders who sat by with that in view and +garnered large fees from the recipients of such +oracles for explaining and unriddling them. Moreover, this task of theirs was subject to a levy; the +expounders paid Alexander an Attic talent each. +

+ +

+Sometimes, to amaze dolts, he would deliver an +oracle for the benefit of someone who had neither +enquired nor sent—who, in fact, did not exist at +all. For example: + + +Seek thou out that man who in utmost secrecy shrouded +Tumbleth at home on the couch thy helpmeet Calligeneia, +Slave Protogenes, him upon whom thou fully reliest. +He was corrupted by thee, and now thy wife he corrupteth, +Making a bitter return unto thee for his own violation. +Aye more, now against thee a baneful charm they have fashioned +So that thou mayst not hear nor see what deeds they are doing ; + + + + +This shalt thou find on the floor, beneath thy bed, by the wall-side, : +Close to the head; thy servant Calypso shareth the secret.” + + +What Democritus

Democritus of Abdera is adduced as a typical hardheaded sceptic; see above, c. 17, and the Lover of Lies, 32 (iii, PR 369).

would not have been disturbed +on hearing names and places specified—and would +not have been filled with contempt soon afterward, +when he saw through their stratagem ? + +

+ +

+ +Again, to someone else who was not there and +did not exist at all, he said in prose: “Go back; +he who sent you was killed to-day by his neighbour +Diocles, with the help of the bandits Magnus, Celer, +and Bubalus, who already have been caught and +imprisoned.” +

+ +

+I may say too that he often gave oracles to +barbarians, when anyone put a question in his native +language, in Syrian or in Celtic; since he readily +found strangers in the city who belonged to the +same nation as his questioners. That is why the +time between the presentation of the scrolls and +the delivery of the oracle was long, so that in the +interval the questions might be unsealed at leisure +without risk and men might be found who would be +able to translate them fully. Of this sort was the +response given to the Scythian: + + +Morphen eubargoulis eis skian chnechikrage +leipsei phaos.

The oracle seems to contain some Greek, in the two phrases eis skian (into the darkness) and leipsei phaos (thou shalt leave the light of day); it is uncertain, however, whether these phrases belong to the original text, or to someone’s interpretation, which has become confused with the text, or are mere corruptions due to a scribe’s effort to convert “Scythian” into Greek. The “Scythian” part itself is a complete mystery.

+ + + + + +

+ +

+Let me also tell you a few of the responses +that were given to me. When I asked whether +Alexander was bald, and sealed the question carefully and conspicuously, a “nocturnal” oracle was +appended : +Sabardalachou malachaattealos en.

In failing to submit this to the official interpreters, Lucian lost a priceless opportunity.

+At another time, I asked a single question in +each of two scrolls under a different name, “What +was the poet Homer’s country?” In one case, +misled by my serving-man, who had been asked why +he came and had said, “To request a cure for a +pain in the side,” he replied: + +Cytmis

Alexander’s nostrum ; cf c. 22.

I bid you apply, combined with the +spume of a charger. + +To the other, since in this case he had been told +that the one who sent it enquired whether it would +be better for him to go to Italy by sea or by land, +he gave an answer which had nothing to do with +Homer: +Make not your journey by sea, but travel afoot +by the highway. + +

+ +

+ +Many such traps, in fact, were set for him by me +and by others. For example, I put a single question, +and wrote upon the outside of the scroll, following +the usual form: “Eight questions from So-and-so,”’ +using a fictitious name and sending the eight +drachmas and whatever it came to besides.

Since the price of each oracle was one drachma, two obols, the indefinite plus was sixteen obols, or 2dr. 4 obols.

Rely- + + + + + + +ing upon the fee that had been sent and upon the +inscription on the roll, to the single question: +“When will Alexander be caught cheating?” he +sent me eight responses which, as the saying goes, +had no connection with earth or with heaven, but +were silly and nonsensical every one. +When he found out about all this afterward, and +also that it was I who was attempting to dissuade +Rutilianus from the marriage and from his great +dependence upon the hopes inspired by the shrine, +he began to hate me, as was natural, and to count +me a bitter enemy. Once when Rutilianus asked +about me, he replied: +Low-voiced walks in the dusk are his pleasure, +and impious matings. + +

+ +

+And generally, I was of course the man he most +hated. +When he discovered that I had entered the city +and ascertained that I was the Lucian of whom he +had heard (I had brought, I may add, two soldiers +with me, a pikeman and a spearman borrowed from +the Governor of Cappadocia, then a friend of mine, +to escort me to the sea), he at once sent for me +very politely and with great show of friendliness. +When I went, I found many about him; but I had +brought along my two soldiers, as luck would have +it. He extended me his right hand to kiss, as his +custom was with the public; I clasped it as if to kiss +it, and almost crippled it with a right good bite! +

+ +

+The bystanders tried to choke and beat me for +sacrilege ; even before that, they had been indignant +because I had addressed him as Alexander and not +as Prophet.” But he mastered himself very hand- + + + +somely, held them in check, and promised that he +would easily make me tame and would demonstrate +Glycon’s worth by showing that he transformed +even bitter foes into friends. Then he removed +everybody and had it out with me, professing to +know very well who I was and what advice I was +giving Rutilianus, and saying, ‘What possessed you +to do this to me, when I can advance you tremendously in his favour?” By that time I was glad to +receive this proffer of friendship, since I saw what +a perilous position I had taken up ; so, after a little, +I reappeared as his friend, and it seemed quite a +miracle to the observers that my change of heart +had been so easily effected. +

+ +

+Then, when I decided to sail—it chanced that +I was accompanied only by Xenophon

Probably a slave or afreedman. He is not mentioned elsewhere in Lucian.

during my +visit, as I had previously sent my father and my +family on to Amastris—he sent me many remembrances and presents, and promised too that he +himself would furnish a boat and a crew to transport +me. I considered this a sincere and polite offer; +but when I was in mid-passage, I saw the master +in tears, disputing with the sailors, and began to be +very doubtful about the prospects. It was a fact +that they had received orders from Alexander to +throw us bodily into the sea. If that had been +done, his quarrel with me would have been settled +without ado; but by his tears the master prevailed +upon his crew to do us no harm. “For sixty years, +as you see,” said he to me, “I have led a blameless +and God-fearing life, and I should not wish, at this +age and with a wife and children, to stain my hands + + + + +with murder ;” and he explained for what purpose +he had taken us aboard, and what orders had been +given by Alexander. +

+ +

He set us ashore at Aegiali +(which noble Homer mentions

Iliad, 2, 855.

), and then they went +back again.

+ +

+There I found some men from the Bosporus who +were voyaging along the coast. They were going +as ambassadors from King Eupator to Bithynia, to +bring the yearly contribution.

Tiberius Julius Eupator succeeded Rhoemetalces as King of the (Cimmerian) Bosporus, on the Tauric Chersonese ; its capital was Panticapaeum (Kertch). The period of his reign is about a.d. 154-171. At this time the kingdom seems to have been paying tribute to the Scythians annually as well as to the Empire (Toxaris, 44).

I told them of the +peril in which we had been, found them courteous, was +taken aboard their vessel, and won safely through +to Amastris, after coming so close to losing my life.

+ +

+Thereupon I myself began to prepare for battle +with him, and to employ every resource in my desire +to pay him back. Even before his attempt upon +me, I detested him and held him in bitter enmity +on account of the vileness of his character. So I +undertook to prosecute him, and had many associates, particularly the followers of Timocrates, the +philosopher from Heraclea. But the then governor +of Bithynia and Pontus, Avitus,

L. Lollianus Avitus, consul a.d. 144, proconsul Africae ca. 156, praeses Bithyniae 165.

checked me, all +but beseeching and imploring me to leave off, because out of good will to Rutilianus he could not, +he said, punish Alexander even if he should find +him clearly guilty of crime. In that way my effort +was thwarted, and I left off exhibiting misplaced +zeal before a judge who was in that state of mind.

Of course Lucian’s case, as it stood, was weak, as Avitus tactfully hinted. But this does not excuse Avitus. The chances of securing enough evidence to convict Alexander in a Roman court were distinctly good, and fear of Alexander’s influence is the only reasonable explanation of the failure to proceed,

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+Was it not also a great piece of impudence on the +part of Alexander that he should petition the +Emperor to change the name of Abonoteichus and +call it Ionopolis, and to strike a new coin bearing +on one side the likeness of Glycon and on the other +that of Alexander, wearing the fillets of his grandfather Asclepius and holding the falchion of his +maternal ancestor Perseus?

S. Hippolytus (Refut. omn. Haeres. IV. 28-42) contains a highly interesting section “against sorcerers,” including (34) a treatment of this subject. It is very evidently not his own work ; and K. F. Hermann thought it derived from the treatise by Celsus. Ganschinietz, in Harnack’s Texte wnd Untersuchungen 39, 2, has disputed this, but upon grounds the representation of a snake with human head to the middle of the third cent (Head, Hist. Numm., 432, Cumont J.c., p. 42). The modern name Inéboli is a corruption of onopolis.

+

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+In spite of his prediction in an oracle that he was +fated to live a hundred and fifty years and then die +by a stroke of lightning, he met a most wretched +end before reaching the age of seventy, in a manner +that befitted a son of Podaleirius;

As son of Podaleirius, it was fitting, thinks Lucian, that his leg (poda-) should be affected.

for his leg +became mortified quite to the groin and was infested +with maggots. It was then that his baldness was +detected when because of the pain he let the doctors +foment his head, which they could not have done +unless his wig had been removed. +

+ +

+Such was the conclusion of Alexander’s spectacular +career, and such the dénouement of the whole play ; +being as it was, it resembled an act of Providence, +although it came about by chance. It was inevitable, +too, that he should have funeral games worthy of +his career—that a contest for the shrine should +arise. The foremost of his fellow-conspirators and . +impostors referred it to Rutilianus to decide which +of them should be given the preference, should +suceeed to the shrine, and should be crowned with + + + + + + +the fillet of priest and prophet. Paetus was one of +them, a physician by profession, a greybeard, who +conducted himself in a way that befitted neither a +physician nor a greybeard. But Rutilianus, the +umpire, sent them off unfilleted, keeping the post +of prophet for the master after his departure from +this life. +

+ +

+This, my friend, is but a little out of a great deal ; +I have thought fit to set it down as a specimen, not +only to pleasure you as an associate and friend whom +above all others I hold in admiration for your wisdom, +your love of truth, the gentleness and reasonableness of your ways, the peacefulness of your life, +and your courtesy toward all whom you encounter, +but mostly—and this will give greater pleasure to +you also—to right the wrongs of Epicurus, a man +truly saintly and divine in his nature, who alone +truly discerned right ideals and handed them down, +who proved himself the liberator of all who sought +his converse. I think too that to its readers the +writing will seem to have some usefulness, refuting +as it does certain falsehoods and confirming certain +truths in the minds of all men of sense. + + +

+ + diff --git a/data/tlg0062/tlg038/tlg0062.tlg038.perseus-grc2.xml b/data/tlg0062/tlg038/tlg0062.tlg038.perseus-grc2.xml index a5a113073..a5a1c727b 100644 --- a/data/tlg0062/tlg038/tlg0062.tlg038.perseus-grc2.xml +++ b/data/tlg0062/tlg038/tlg0062.tlg038.perseus-grc2.xml @@ -7,17 +7,19 @@ Ἀλέξανδρος ἢ Ψευδόμαντις Lucian -A. M. Harmon +Austin Morris Harmon, 1878-1950 Perseus Project, Tufts University Gregory Crane Prepared under the supervision of Bridget Almas Lisa Cerrato +Gregory Crane Rashmi Singhal The National Endowment for the Humanities +Harvard Library Arcadia Fund Google Digital Humanities Awards Program @@ -38,7 +40,7 @@ Lucian Lucian - A. M. Harmon + Austin Morris Harmon, 1878-1950 London William Heinemann Ltd. @@ -53,25 +55,25 @@ - +

optical character recognition

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σὺ μὲν ἴσως, ὦ φίλτατε Κέλσε, μικρόν τι καὶ φαῦλον οἴει τὸ πρόσταγμα, προστάττειν τὸν Ἀλεξάνδρου σοι τοῦ Ἀβωνοτειχίτου γόητος βίον καὶ ἐπινοίας αὐτοῦ καὶ τολμήματα καὶ μαγγανείας εἰς βιβλίον ἐγγράψαντα πέμψαι· τὸ δέ, εἴ τις ἐθέλοι πρὸς τὸ ἀκριβὲς ἕκαστον ἐπεξιέναι, οὐ μεῖόν ἐστιν ἢ τὰς Ἀλεξάνδρου τοῦ Φιλίππου πράξεις ἀναγράψαι· τοσοῦτος εἰς κακίαν οὗτος, ὅσος εἰς ἀρετὴν ἐκεῖνος. ὅμως δὲ εἰ μετὰ συγγνώμης ἀναγνώσεσθαι μέλλοις καὶ τὰ ἐνδέοντα τοῖς ἱστορουμένοις προσλογιεῖσθαι,, ὑποστήσομαί σοι τὸν ἆθλον, καὶ τὴν Αὐγέου βουστασίαν, εἰ καὶ μὴ πᾶσαν, ἀλλʼ εἰς δύναμίν γε τὴν ἐμαυτοῦ ἀνακαθάρασθαι πειράσομαι, ὀλίγους ὅσους τῶν κοφίνων ἐκφορήσας, ὡς ἀπʼ ἐκείνων τεκμαίροιο πόση πᾶσα καὶ ὡς ἀμύθητος ἦν ἡ κόπρος ἣν τρισχίλιοι βόες ἐν πολλοῖς ἔτεσιν ποιῆσαι ἐδύναντο.

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αἰδοῦμαι μὲν οὖν ὑπὲρ ἀμφοῖν, ὑπέρ τε σοῦ καὶ ἐμαυτοῦ σοῦ μέν, ἀξιοῦντος μνήμῃ καὶ γραφῇ παραδοθῆναι ἄνδρα τρισκατάρατον, ἐμαυτοῦ δέ, σπουδὴν ποιουμένου ἐπὶ τοιαύτῃ ἱστορίᾳ καὶ πράξεσιν ἀνθρώπου, ὃν οὐκ ἀναγιγνώσκεσθαι πρὸς τῶν πεπαιδευμένων ἦν ἄξιον, ἀλλʼ ἐν πανδήμῳ τινὶ μεγίστῳ θεάτρῳ ὁρᾶσθαι ὑπὸ πιθήκων ἢ ἀλωπέκων σπαραττόμενον. ἀλλʼ ἤν τις ἡμῖν ταύτην ἐπιφέρῃ τὴν αἰτίαν, ἕξομεν καὶ αὐτοὶ εἰς παράδειγμά τι τοιοῦτον ἀνενεγκεῖν. καὶ Ἀρριανὸς γὰρ ὁ τοῦ Ἐπικτήτου μαθητής, ἀνὴρ Ῥωμαίων ἐν τοῖς πρώτοις καὶ παιδείᾳ παρʼ ὅλον τὸν βίον συγγενόμενος, ὅμοιόν τι παθὼν ἀπολογήσαιτʼ ἂν καὶ ὑπὲρ ἡμῶν Τιλλορόβου γοῦν τοῦ λῃστοῦ κἀκεῖνος βίον ἀναγράψαι ἠξίωσεν. ἡμεῖς δὲ πολὺ ὠμοτέρου λῃστοῦ μνήμην ποιησόμεθα, ὅσῳ μὴ ἐν ὕλαις καὶ ἐν ὄρεσιν, ἀλλʼ ἐν πόλεσιν οὗτος ἐλῄστευεν, οὐ Μυσίαν μόνην οὐδὲ τὴν Ἴδην κατατρέχων οὐδὲ ὀλίγα τῆς Ἀσίας μέρη τὰ ἐρημότερα λεηλατῶν, ἀλλὰ πᾶσαν ὡς εἰπεῖν τὴν Ῥωμαίων ἀρχὴν ἐμπλήσας τῆς λῃστείας τῆς αὑτοῦ.

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πρότερον δέ σοι αὐτὸν ὑπογράψω τῷ λόγῳ πρὸς τὸ ὁμοιότατον εἰκάσας, ὡς ἂν δύνωμαι, καίτοι μὴ πάνυ γραφικός τις ὤν. τὸ γὰρ δὴ σῶμα, ἵνα σοι καὶ τοῦτο δείξω, μέγας τε ἦν καὶ καλὸς ἰδεῖν καὶ θεοπρεπὴς ὡς ἀληθῶς, λευκὸς τὴν χρόαν, τὸ γένειον οὐ πάνυ λάσιος, κόμην τὴν μὲν ἰδίαν, τὴν δὲ καὶ πρόσθετον ἐπικείμενος εὖ μάλα εἰκασμένην καὶ τοὺς πολλοὺς ὅτι ἦν ἀλλοτρία λεληθυῖαν· ὀφθαλμοὶ πολὺ τὸ γοργὸν καὶ ἔνθεον διεμφαίνοντες, φώνημα ἥδιστόν τε ἅμα καὶ λαμπρότατον καὶ ὅλως οὐδαμόθεν μεμπτὸς ἦν ταῦτά γε.

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τοιόσδε μὲν τὴν μορφήν ἡ ψυχὴ δὲ καὶ ἡ γνώμη — ἀλεξίκακε Ἡράκλεις καὶ Ζεῦ ἀποτρόπαιε καὶ Διόσκουροι σωτῆρες, πολεμίοις καὶ ἐχθροῖς ἐντυχεῖν γένοιτο καὶ συγγενέσθαι τοιούτῳ τινί. συνέσει μὲν γὰρ καὶ ἀγχινοίᾳ καὶ δριμύτητι πάμπολυ τῶν ἄλλων διέφερεν, καὶ τό τε περίεργον καὶ εὐμαθὲς καὶ μνημονικὸν καὶ πρὸς τὰ μαθήματα εὐφυές, πάντα ταῦτα εἰς ὑπερβολὴν ἑκασταχοῦ ὑπῆρχεν αὐτῷ. ἐχρῆτο δὲ αὐτοῖς εἰς τὸ χείριστον, καὶ ὄργανα ταῦτα γενναῖα ὑποβεβλημένα ἔχων αὐτίκα μάλα τῶν ἐπὶ κακίᾳ διαβοήτων ἀκρότατος ἀπετελέσθη, ὑπὲρ τοὺς Κέρκωπας, ὑπὲρ τὸν Εὐρύβατον ἢ Φρυνώνδαν ἢ Ἀριστόδημον ἢ Σώστρατον. αὐτὸς μὲν γὰρ τῷ γαμβρῷ Ῥουτιλιανῷ ποτε γράφων καὶ τὰ μετριώτατα ὑπὲρ αὑτοῦ λέγων Πυθαγόρᾳ ὅμοιος εἶναι ἠξίου. ἀλλʼ ἵλεως μὲν ὁ Πυθαγόρας εἴη, σοφὸς ἀνήρ καὶ τὴν γνώμην θεσπέσιος, εἰ δὲ κατὰ τοῦτον ἐγεγένητο, παῖς ἂν εὖ οἶδʼ ὅτι πρὸς αὐτὸν εἶναι; ἔδοξε. καὶ πρὸς Χαρίτων μή με νομίσῃς ἐφʼ ὕβρει ταῦτα τοῦ Πυθαγόρου λέγειν ἢ συνάπτειν πειρώμενον αὐτοὺς πρὸς ὁμοιότητα τῶν πράξεων· ἀλλʼ εἴ τις τὰ χείριστα καὶ βλασφημότατα τῶν ἐπὶ διαβολῇ περὶ τοῦ Πυθαγόρου λεγομένων, οἷς ἔγωγε οὐκ ἂν πεισθείην ὡς ἀληθέσιν οὖσιν, ὅμως συναγάγοι εἰς τὸ αὐτό, πολλοστὸν ἂν μέρος ἅπαντα ἐκεῖνα γένοιτο τῆς Ἀλεξάνδρου δεινότητος. ὅλως γὰρ ἐπινόησόν μοι καὶ τῷ λογισμῷ διατύπωσον ποικιλωτάτην τινὰ ψυχῆς κρᾶσιν ἐκ ψεύδους καὶ δόλων καὶ ἐπιορκιῶν καὶ κακοτεχνιῶν συγκειμένην, ῥᾳδίαν, τολμηράν, παράβολον, φιλόπονον ἐξεργάσασθαι τὰ νοηθέντα, καὶ πιθανὴν καὶ ἀξιόπιστον καὶ ὑποκριτικὴν τοῦ βελτίονος καὶ τῷ ἐναντιωτάτῳ τῆς βουλήσεως ἐοικυῖαν. οὐδεὶς γοῦν τὸ πρῶτον ἐντυχὼν οὐκ ἀπῆλθε δόξαν λαβὼν ὑπὲρ αὐτοῦ ὡς εἴη πάντων ἀνθρώπων χρηστότατος καὶ ἐπιεικέστατος καὶ προσέτι ἁπλοϊκώτατός τε καὶ ἀφελέστατος. ἐπὶ πᾶσι δὲ τούτοις τὸ μεγαλουργὸν προσῆν καὶ τὸ μηδὲν μικρὸν ἐπινοεῖν, ἀλλʼ ἀεὶ τοῖς μεγίστοις ἐπέχειν τὸν νοῦν.

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μειράκιον μὲν οὖν ἔτι ὢν πάνυ ὡραῖον, ὡς ἐνῆν ἀπὸ τῆς καλάμης τεκμαίρεσθαι καὶ ἀκούειν τῶν διηγουμένων, ἀνέδην ἐπόρνευε καὶ συνῆν ἐπὶ μισθῷ τοῖς δεομένοις. ἐν δὲ τοῖς ἄλλοις λαμβάνει τις αὐτὸν ἐραστὴς γόης τῶν μαγείας καὶ ἐπῳδὰς θεσπεσίους ὑπισχνουμένων καὶ χάριτας ἐπὶ τοῖς ἐρωτικοῖς καὶ ἐπαγωγὰς τοῖς ἐχθροῖς καὶ θησαυρῶν ἀναπομπὰς καὶ κλήρων διαδοχάς. οὗτος ἰδὼν εὐφυᾶ παῖδα καὶ πρὸς ὑπηρεσίαν τῶν ἑαυτοῦ πράξεων ἑτοιμότατον, οὐ μεῖον ἐρῶντα τῆς κακίας τῆς αὐτοῦ ἢ αὐτὸς τῆς ὥρας τῆς ἐκείνου, ἐξεπαίδευσέ τε αὐτὸν καὶ διετέλει ὑπουργῷ καὶ ὑπηρέτῃ καὶ διακόνῳ χρώμενος. ὁ δʼ αὐτὸς ἐκεῖνος δημοσίᾳ μὲν ἰατρὸς δῆθεν ἦν, ἠπίστατο δὲ κατὰ τὴν Θῶνος τοῦ Αἰγυπτίου γυναῖκα φάρμακα πολλὰ μὲν ἐσθλὰ μεμιγμένα, πολλὰ δὲ λυγρά· ὧν ἁπάντων κληρονόμος καὶ διάδοχος οὗτος ἐγένετο. ἦν δὲ ὁ διδάσκαλος ἐκεῖνος καὶ ἐραστὴς τὸ γένος Τυανεύς, τῶν Ἀπολλωνίῳ τῷ πάνυ συγγενομένων καὶ τὴν πᾶσαν αὐτοῦ τραγῳδίαν εἰδότων. ὁρᾷς ἐξ οἵας σοι διατριβῆς ἄνθρωπον λέγω.

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ἤδη δὲ πώγωνος ὁ Ἀλέξανδρος πιμπλάμενος καὶ τοῦ Τυανέως ἐκείνου ἀποθανόντος ἐν ἀπορίᾳ καθεστώς, ἀπηνθηκυίας ἅμα τῆς ὥρας, ἀφʼ ἧς τρέφεσθαι ἐδύνατο, οὐκέτι μικρὸν οὐδὲν ἐπενόει, ἀλλὰ κοινωνήσας Βυζαντίῳ τινὶ χορογράφῳ τῶν καθιέντων εἰς τοὺς ἀγῶνας, πολὺ καταρατοτέρῳ τὴν φύσιν — Κοκκωνᾶς δέ, οἶμαι, ἐπεκαλεῖτο — περιῄεσαν γοητεύοντες καὶ μαγγανεύοντες καὶ τοὺς παχεῖς τῶν ἀνθρώπων — οὕτως γὰρ αὐτοὶ τῇ πατρίῳ τῶν μάγων φωνῇ τοὺς πολλοὺς ὀνομάζουσιν — ἀποκείροντες. ἐν δὴ τούτοις καὶ Μακέτιν γυναῖκα πλουσίαν, ἔξωρον μέν, ἐράσμιον δὲ ἔτι εἶναι βουλομένην, ἐξευρόντες ἐπεσιτίσαντό τε τὰ ἀρκοῦντα παρʼ αὐτῆς καὶ ἠκολούθησαν ἐκ τῆς Βιθυνίας εἰς τὴν Μακεδονίαν. Πελλαία δὲ ἦν ἐκείνη, πάλαι μὲν εὐδαίμονος χωρίου κατὰ τοὺς τῶν Μακεδόνων βασιλέας, νῦν δὲ ταπεινοῦ καὶ ὀλιγίστους οἰκήτορας ἔχοντος.

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ἐνταῦθα ἰδόντες δράκοντας παμμεγέθεις, ἡμέρους πάνυ καὶ τιθασούς, ὡς καὶ ὑπὸ γυναικῶν τρέφεσθαι καὶ παιδίοις συγκαθεύδειν καὶ πατουμένους ἀνέχεσθαι καὶ θλιβομένους μὴ ἀγανακτεῖν καὶ γάλα πίνειν ἀπὸ θηλῆς κατὰ ταὐτὰ τοῖς βρέφεσι — πολλοὶ δὲ γίγνονται παρʼ αὐτοῖς τοιοῦτοι, ὅθεν καὶ τὸν περὶ τῆς Ὀλυμπιάδος μῦθον διαφοιτῆσαι πάλαι εἰκός, ὁπότε ἐκύει τὸν Ἀλέξανδρον, δράκοντός τινος, οἶμαι, τοιούτου συγκαθεύδοντος αὐτῇ — ὠνοῦνται τῶν ἑρπετῶν ἓν κάλλιστον ὀλίγων ὀβολῶν.

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σὺ μὲν ἴσως, ὦ φίλτατε Κέλσε, μικρόν τι καὶ φαῦλον οἴει τὸ πρόσταγμα, προστάττειν τὸν Ἀλεξάνδρου σοι τοῦ Ἀβωνοτειχίτου γόητος βίον καὶ ἐπινοίας αὐτοῦ καὶ τολμήματα καὶ μαγγανείας εἰς βιβλίον ἐγγράψαντα πέμψαι· τὸ δέ, εἴ τις ἐθέλοι πρὸς τὸ ἀκριβὲς ἕκαστον ἐπεξιέναι, οὐ μεῖόν ἐστιν ἢ τὰς Ἀλεξάνδρου τοῦ Φιλίππου πράξεις ἀναγράψαι· τοσοῦτος εἰς κακίαν οὗτος, ὅσος εἰς ἀρετὴν ἐκεῖνος. ὅμως δὲ εἰ μετὰ συγγνώμης ἀναγνώσεσθαι μέλλοις καὶ τὰ ἐνδέοντα τοῖς ἱστορουμένοις προσλογιεῖσθαι„ ὑποστήσομαί σοι τὸν ἆθλον, καὶ τὴν Αὐγέου βουστασίαν, εἰ καὶ μὴ πᾶσαν, ἀλλʼ εἰς δύναμίν γε τὴν ἐμαυτοῦ ἀνακαθάρασθαι πειράσομαι, ὀλίγους ὅσους τῶν κοφίνων ἐκφορήσας, ὡς ἀπʼ ἐκείνων τεκμαίροιο πόση πᾶσα καὶ ὡς ἀμύθητος ἦν ἡ κόπρος ἣν τρισχίλιοι βόες ἐν πολλοῖς ἔτεσιν ποιῆσαι ἐδύναντο.

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αἰδοῦμαι μὲν οὖν ὑπὲρ ἀμφοῖν, ὑπέρ τε σοῦ καὶ ἐμαυτοῦ· σοῦ μέν, ἀξιοῦντος μνήμῃ καὶ γραφῇ παραδοθῆναι ἄνδρα τρισκατάρατον, ἐμαυτοῦ δέ, σπουδὴν ποιουμένου ἐπὶ τοιαύτῃ ἱστορίᾳ καὶ πράξεσιν ἀνθρώπου, ὃν οὐκ ἀναγιγνώσκεσθαι πρὸς τῶν πεπαιδευμένων ἦν ἄξιον, ἀλλʼ ἐν πανδήμῳ τινὶ μεγίστῳ θεάτρῳ ὁρᾶσθαι ὑπὸ πιθήκων ἢ ἀλωπέκων σπαραττόμενον. ἀλλʼ ἤν τις ἡμῖν ταύτην ἐπιφέρῃ τὴν αἰτίαν, ἕξομεν καὶ αὐτοὶ εἰς παράδειγμά τι τοιοῦτον ἀνενεγκεῖν. καὶ Ἀρριανὸς γὰρ ὁ τοῦ Ἐπικτήτου μαθητής, ἀνὴρ Ῥωμαίων ἐν τοῖς πρώτοις καὶ παιδείᾳ παρʼ ὅλον τὸν βίον συγγενόμενος, ὅμοιόν τι παθὼν ἀπολογήσαιτʼ ἂν καὶ ὑπὲρ ἡμῶν· ΤιλλορόβουΤιλλιβόρου γ. γοῦν τοῦ λῃστοῦ κἀκεῖνος βίον ἀναγράψαι ἠξίωσεν. ἡμεῖς δὲ πολὺ ὠμοτέρου λῃστοῦ μνήμην ποιησόμεθα, ὅσῳ μὴ ἐν ὕλαις καὶ ἐν ὄρεσιν, ἀλλʼ ἐν πόλεσιν οὗτος ἐλῄστευεν, οὐ ΜυσίανΜυσίαν Palmerius: Μινύαν MSS. μόνην οὐδὲ τὴν Ἴδην κατατρέχων οὐδὲ ὀλίγα τῆς Ἀσίας μέρη τὰ ἐρημότερα λεηλατῶν, ἀλλὰ πᾶσαν ὡς εἰπεῖν τὴν Ῥωμαίων ἀρχὴν ἐμπλήσας τῆς λῃστείας τῆς αὑτοῦ.

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πρότερον δέ σοι αὐτὸν ὑπογράψω τῷ λόγῳ πρὸς τὸ ὁμοιότατον εἰκάσας, ὡς ἂν δύνωμαι, καίτοι μὴ πάνυ γραφικός τις ὤν. τὸ γὰρ δὴ σῶμα, ἵνα σοι καὶ τοῦτο δείξω, μέγας τε ἦν καὶ καλὸς ἰδεῖν καὶ θεοπρεπὴς ὡς ἀληθῶς, λευκὸς τὴν χρόαν, τὸ γένειον οὐ πάνυ λάσιος, κόμην τὴν μὲν ἰδίαν, τὴν δὲ καὶ πρόσθετον ἐπικείμενος εὖ μάλα εἰκασμένην καὶ τοὺς πολλοὺς ὅτι ἦν ἀλλοτρία λεληθυῖαν· ὀφθαλμοὶ πολὺ τὸ γοργὸν καὶ ἔνθεον διεμφαίνοντες, φώνημα ἥδιστόν τε ἅμα καὶ λαμπρότατον· καὶ ὅλως οὐδαμόθεν μεμπτὸς ἦν ταῦτά γε.

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τοιόσδε μὲν τὴν μορφήν· ἡ ψυχὴ δὲ καὶ ἡ γνώμη — ἀλεξίκακε Ἡράκλεις καὶ Ζεῦ ἀποτρόπαιε καὶ Διόσκουροι σωτῆρες, πολεμίοις καὶ ἐχθροῖς ἐντυχεῖν γένοιτο καὶκαὶ Sakkoraphos: καὶ μὴ MSS. συγγενέσθαι τοιούτῳ τινί. συνέσει μὲν γὰρ καὶ ἀγχινοίᾳ καὶ δριμύτητι πάμπολυ τῶν ἄλλων διέφερεν, καὶ τό τε περίεργον καὶ εὐμαθὲς καὶ μνημονικὸν καὶ πρὸς τὰ μαθήματα εὐφυές, πάντα ταῦτα εἰς ὑπερβολὴν ἑκασταχοῦ ὑπῆρχεν αὐτῷ. ἐχρῆτο δὲ αὐτοῖς εἰς τὸ χείριστον, καὶ ὄργανα ταῦτα γενναῖα ὑποβεβλημένα ἔχων αὐτίκα μάλα τῶν ἐπὶ κακίᾳ διαβοήτων ἀκρότατος ἀπετελέσθη, ὑπὲρ τοὺς Κέρκωπας, ὑπὲρ τὸν Εὐρύβατον ἢ Φρυνώνδαν ἢ Ἀριστόδημον ἢ Σώστρατον. αὐτὸς μὲν γὰρ τῷ γαμβρῷ Ῥουτιλιανῷ ποτε γράφων καὶ τὰ μετριώτατα ὑπὲρ αὑτοῦ λέγων Πυθαγόρᾳ ὅμοιος εἶναι ἠξίου. ἀλλʼ ἵλεως μὲν ὁ Πυθαγόρας εἴη, σοφὸς ἀνὴρ καὶ τὴν γνώμην θεσπέσιος, εἰ δὲ κατὰ τοῦτον ἐγεγένητο, παῖς ἂν εὖ οἶδʼ ὅτι πρὸς αὐτὸν εἶναι ἔδοξε. καὶ πρὸς Χαρίτων μή με νομίσῃς ἐφʼ ὕβρει ταῦτα τοῦ Πυθαγόρου λέγειν ἢ συνάπτειν πειρώμενον αὐτοὺς πρὸς ὁμοιότητα τῶν πράξεων· ἀλλʼ εἴ τις τὰ χείριστα καὶ βλασφημότατα τῶν ἐπὶ διαβολῇ περὶ τοῦ Πυθαγόρου λεγομένων, οἷς ἔγωγε οὐκ ἂν πεισθείην ὡς ἀληθέσιν οὖσιν, ὅμως συναγάγοι εἰς τὸ αὐτό, πολλοστὸν ἂν μέρος ἅπαντα ἐκεῖνα γένοιτο τῆς Ἀλεξάνδρου δεινότητος. ὅλως γὰρ ἐπινόησόν μοι καὶ τῷ λογισμῷ διατύπωσον ποικιλωτάτην τινὰ ψυχῆς κρᾶσιν ἐκ ψεύδους καὶ δόλων καὶ ἐπιορκιῶν καὶ κακοτεχνιῶν συγκειμένην, ῥᾳδίαν, τολμηράν, παράβολον, φιλόπονον ἐξεργάσασθαι τὰ νοηθέντα, καὶ πιθανὴν καὶ ἀξιόπιστον καὶ ὑποκριτικὴν τοῦ βελτίονος καὶ τῷ ἐναντιωτάτῳ τῆς βουλήσεως ἐοικυῖαν. οὐδεὶς γοῦν τὸ πρῶτον ἐντυχὼν οὐκ ἀπῆλθε δόξαν λαβὼν ὑπὲρ αὐτοῦ ὡς εἴη πάντων ἀνθρώπων χρηστότατος καὶ ἐπιεικέστατος καὶ προσέτι ἁπλοϊκώτατός τε καὶ ἀφελέστατος. ἐπὶ πᾶσι δὲ τούτοις τὸ μεγαλουργὸν προσῆν καὶ τὸ μηδὲν μικρὸν ἐπινοεῖν, ἀλλʼ ἀεὶ τοῖς μεγίστοις ἐπέχειν τὸν νοῦν.

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μειράκιον μὲν οὖν ἔτι ὢν πάνυ ὡραῖον, ὡς ἐνῆν ἀπὸ τῆς καλάμης τεκμαίρεσθαι καὶ ἀκούειν τῶν διηγουμένων, ἀνέδην ἐπόρνευε καὶ συνῆν ἐπὶ μισθῷ τοῖς δεομένοις. ἐν δὲ τοῖς ἄλλοις λαμβάνει τις αὐτὸν ἐραστὴς γόης τῶν μαγείας καὶ ἐπῳδὰς θεσπεσίους ὑπισχνουμένων καὶ χάριτας ἐπὶ τοῖς ἐρωτικοῖς καὶ ἐπαγωγὰς τοῖς ἐχθροῖς καὶ θησαυρῶν ἀναπομπὰς καὶ κλήρων διαδοχάς. οὗτος ἰδὼν εὐφυᾶ παῖδα καὶ πρὸς ὑπηρεσίαν τῶν ἑαυτοῦ πράξεων ἑτοιμότατον, οὐ μεῖον ἐρῶντα τῆς κακίας τῆς αὐτοῦ ἢ αὐτὸς τῆς ὥρας τῆς ἐκείνου, ἐξεπαίδευσέ τε αὐτὸν καὶ διετέλει ὑπουργῷ καὶ ὑπηρέτῃ καὶ διακόνῳ χρώμενος. ὁ δʼ αὐτὸς ἐκεῖνος δημοσίᾳ μὲν ἰατρὸς δῆθεν ἦν, ἠπίστατο δὲ κατὰ τὴν Θῶνος τοῦ Αἰγυπτίου γυναῖκα φάρμακα πολλὰ μὲν ἐσθλὰ μεμιγμένα, πολλὰ δὲ λυγρά· ὧν ἁπάντων κληρονόμος καὶ διάδοχος οὗτος ἐγένετο. ἦν δὲ ὁ διδάσκαλος ἐκεῖνος καὶ ἐραστὴς τὸ γένος Τυανεύς, τῶν Ἀπολλωνίῳ τῷτῷ πάνυ Fritzsche: τῷ Τυανεῖ πάνυ γ; τῷ Τυανεῖ β. πάνυ συγγενομένων καὶ τὴν πᾶσαν αὐτοῦ τραγῳδίαν εἰδότων. ὁρᾷς ἐξ οἵας σοι διατριβῆς ἄνθρωπον λέγω.

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ἤδη δὲ πώγωνος ὁ Ἀλέξανδρος πιμπλάμενος καὶ τοῦ Τυανέως ἐκείνου ἀποθανόντος ἐν ἀπορίᾳ καθεστώς, ἀπηνθηκυίας ἅμα τῆς ὥρας, ἀφʼ ἧς τρέφεσθαι ἐδύνατο, οὐκέτι μικρὸν οὐδὲν ἐπενόει, ἀλλὰ κοινωνήσας Βυζαντίῳ τινὶ χορογράφῳ τῶν καθιέντων εἰς τοὺς ἀγῶνας, πολὺ καταρατοτέρῳ τὴν φύσιν — Κοκκωνᾶς δέ, οἶμαι, ἐπεκαλεῖτο — περιῄεσαν γοητεύοντες καὶ μαγγανεύοντες καὶ τοὺς παχεῖς τῶν ἀνθρώπων — οὕτως γὰρ αὐτοὶ τῇ πατρίῳ τῶν μάγων φωνῇ τοὺς πολλοὺςτοὺς πλουσίους g, editors since Bekker. But cf. 9: παχέων καὶ ἠλιθίῶν, 17 παχέσι καὶ ἀπαιδεύτοις. ὀνομάζουσιν — ἀποκείροντες. ἐν δὴ τούτοις καὶ Μακέτιν γυναῖκα πλουσίαν, ἔξωρον μέν, ἐράσμιον δὲ ἔτι εἶναι βουλομένην, ἐξευρόντες ἐπεσιτίσαντό τε τὰ ἀρκοῦντα παρʼ αὐτῆς καὶ ἠκολούθησαν ἐκ τῆς Βιθυνίας εἰς τὴν Μακεδονίαν. Πελλαία δὲ ἦν ἐκείνη, πάλαι μὲν εὐδαίμονος χωρίου κατὰ τοὺς τῶν Μακεδόνων βασιλέας, νῦν δὲ ταπεινοῦταπεινοῦ Bekker: ταπεινοὺς MSS. καὶ ὀλιγίστους οἰκήτορας ἔχοντος.

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ἐνταῦθα ἰδόντες δράκοντας παμμεγέθεις, ἡμέρους πάνυ καὶ τιθασούς, ὡς καὶ ὑπὸ γυναικῶν τρέφεσθαι καὶ παιδίοις συγκαθεύδειν καὶ πατουμένους ἀνέχεσθαι καὶ θλιβομένους μὴ ἀγανακτεῖν καὶ γάλα πίνειν ἀπὸ θηλῆς κατὰ ταὐτὰ τοῖς βρέφεσι — πολλοὶ δὲ γίγνονται παρʼ αὐτοῖς τοιοῦτοι, ὅθεν καὶ τὸν περὶ τῆς Ὀλυμπιάδος μῦθον διαφοιτῆσαι πάλαι εἰκός, ὁπότε ἐκύει τὸν Ἀλέξανδρον, δράκοντός τινος, οἶμαι, τοιούτου συγκαθεύδοντος αὐτῇ — ὠνοῦνται τῶν ἑρπετῶν ἓν κάλλιστον ὀλίγων ὀβολῶν.

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καὶ κατὰ τὸν Θουκυδίδην ἄρχεται ὁ πόλεμος ἐνθένδε ἤδη.

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ὡς γὰρ ἂν δύο κάκιστοι καὶ μεγαλότολμοι καὶ πρὸς τὸ κακουργεῖν προχειρότατοι εἰς τὸ αὐτὸ συνελθόντες, ῥᾳδίως κατενόησαν τὸν τῶν ἀνθρώπων βίον ὑπὸ δυοῖν τούτοιν μεγίστοιν τυραννούμενον, ἐλπίδος καὶ φόβου, καὶ ὅτι ὁ τούτων ἑκατέρῳ εἰς δέον χρήσασθαι δυνάμενος τάχιστα πλουτήσειεν ἂν ἀμφοτέροις γάρ, τῷ τε δεδιότι καὶ τῷ ἐλπίζοντι, ἑώρων τὴν πρόγνωσιν ἀναγκαιοτάτην τε καὶ ποθεινοτάτην οὖσαν, καὶ Δελφοὺς οὕτω πάλαι πλουτῆσαι καὶ ἀοιδίμους γενέσθαι καὶ Δῆλον καὶ Κλάρον καὶ Βραγχίδας, τῶν ἀνθρώπων ἀεὶ διʼ οὓς προεῖπον τυράννους, τὴν ἐλπίδα καὶ τὸν φόβον, φοιτώντων εἰς τὰ ἱερὰ καὶ προμαθεῖν τὰ μέλλοντα δεομένων, καὶ διʼ αὐτὸ ἑκατόμβας θυόντων καὶ χρυσᾶς πλίνθους ἀνατιθέντων. ταῦτα πρὸς ἀλλήλους στρέφοντες καὶ κυκῶντες μαντεῖον συστήσασθαι καὶ χρηστήριον ἐβουλεύοντο· εἰ γὰρ τοῦτο προχωρήσειεν αὐτοῖς, αὐτίκα πλούσιοί τε καὶ εὐδαίμονες ἔσεσθαι ἤλπιζον — ὅπερ ἐπὶ μεῖζον ἢ κατὰ τὴν πρώτην προσδοκίαν ἀπήντησεν αὐτοῖς καὶ κρεῖττον διεφάνη τῆς ἐλπίδος.

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τοὐντεῦθεν τὴν σκέψιν ἐποιοῦντο, πρῶτον μὲν περὶ τοῦ χωρίου, δεύτερον δὲ ἥτις ἡ ἀρχὴ καὶ ὁ τρόπος ἂν γένοιτο τῆς ἐπιχειρήσεως. ὁ μὲν οὖν Κοκκωνᾶς τὴν Καλχηδόνα ἐδοκίμαζεν ἐπιτήδειον εἶναι καὶ εὔκαιρον χωρίον, τῇ τε Θρᾴκῃ καὶ τῇ Βιθυνίᾷ πρόσοικον, οὐχ ἑκὰς οὐδὲ τῆς Ἀσίας καὶ Γαλατίας καὶ τῶν ὑπερκειμένων ἐθνῶν ἁπάντων ὁ δὲ Ἀλέξανδρος ἔμπαλιν τὰ οἴκοι προὔκρινεν, λέγων ὅπερ ἀληθὲς ἦν, πρὸς τὴν τῶν τοιούτων ἀρχὴν καὶ ἐπιχείρησιν ἀνθρώπων δεῖν παχέων καὶ ἠλιθίων τῶν ὑποδεξομένων, οἵους τοὺς Παφλαγόνας εἶναι ἔφασκεν ὑπεροικοῦντας τὸ τοῦ Ἀβώνου τεῖχος, δεισιδαίμονας τοὺς πολλοὺς καὶ πλουσίους, καὶ μόνον εἰ φανείη τις αὐλητὴν ἢ τυμπανιστὴν ἢ κυμβάλοις κροτοῦντα ἐπαγόμενος, κοσκίνῳ τὸ τοῦ λόγου μαντευόμενος, αὐτίκα μάλα πάντας κεχηνότας πρὸς αὐτὸν καὶ ὥσπερ τινὰ τῶν ἐπουρανίων προσβλέποντας.

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οὐκ ὀλίγης δὲ τῆς περὶ τοῦτο στάσεως αὐτοῖς γενομένης τέλος ἐνίκησεν ὁ Ἀλέξανδρος, καὶ ἀφικόμενοι εἰς τὴν Χαλκηδόνα — χρήσιμον γάρ τι ὅμως ἡ πόλις αὐτοῖς ἔχειν ἔδοξε — ἐν τῷ Ἀπόλλωνος ἱερῷ, ὅπερ ἀρχαιότατόν ἐστι τοῖς Χαλκηδονίοις, κατορύττουσι δέλτους χαλκᾶς, λεγούσας ὡς αὐτίκα μάλα ὁ Ἀσκληπιὸς σὺν τῷ πατρὶ Ἀπόλλωνι μέτεισιν εἰς τὸν Πόντον καὶ καθέξει τὸ τοῦ Ἀβώνου τεῖχος. αὗται αἱ δέλτοι ἐξεπίτηδες εὑρεθεῖσαι διαφοιτῆσαι ῥᾳδίως τὸν λόγον τοῦτον εἰς πᾶσαν τὴν Βιθυνίαν καὶ τὸν Πόντον ἐποίησαν, καὶ πολὺ πρὸ τῶν ἄλλων εἰς τὸ τοῦ Ἀβώνου τεῖχος· κἀκεῖνοι γὰρ καὶ νεὼν αὐτίκα ἐψηφίσαντο ἐγεῖραι καὶ τοὺς θεμελίους ἤδη ἔσκαπτον. κἀνταῦθα ὁ μὲν Κοκκωνᾶς ἐν Χαλκηδόνι καταλείπεται, διττούς τινας καὶ ἀμφιβόλους καὶ λοξοὺς χρησμοὺς συγγράφων, καὶ μετʼ ὀλίγον ἐτελεύτησε τὸν βίον, ὑπὸ ἐχίδνης, οἶμαι, δηχθείς.

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προεισπέμπεται δὲ ὁ Ἀλέξανδρος, κομῶν ἤδη καὶ πλοκάμους καθειμένος καὶ μεσόλευκον χιτῶνα πορφυροῦν ἐνδεδυκὼς καὶ ἱμάτιον ὑπὲρ αὐτοῦ λευκὸν ἀναβεβλημένος, ἅρπην ἔχων κατὰ τὸν Περσέα, ἀφʼ οὗ ἑαυτὸν ἐγενεαλόγει μητρόθεν καὶ οἱ ὄλεθροι ἐκεῖνοι Παφλαγόνες, εἰδότες αὐτοῦ ἄμφω τοὺς γονέας ἀφανεῖς καὶ ταπεινούς, ἐπίστευον τῷ χρησμῷ λέγοντι Περσείδης γενεὴν Φοίβῳ φίλος οὗτος ὁρᾶται, δῖος Ἀλέξανδρος, Ποδαλειρίου αἷμα λελογχώς. οὕτως ἄρα ὁ Ποδαλείριος μάχλος καὶ γυναικομανὴς τὴν φύσιν, ὡς ἀπὸ Τρίκκης μέχρι Παφλαγονίας στύεσθαι ἐπὶ τὴν Ἀλεξάνδρου μητέρα.

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εὕρητο δὲ χρησμὸς ἤδη, ὡς Σιβύλλης προμαντευσαμένης· Εὐξείνου Πόντοιο παρʼ ᾐόσιν ἄγχι Σινώπης ἔσται τις κατὰ Τύρσιν ὑπʼ Αὐσονίοισι προφήτης, ἐκ πρώτης δεικνὺς μονάδος τρισσῶν δεκάδων τε πένθʼ ἑτέρας μονάδας καὶ εἰκοσάδα τρισάριθμον, ἀνδρὸς ἀλεξητῆρος ὁμωνυμίην τετράκυκλον.

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εἰσβαλὼν οὖν ὁ Ἀλέξανδρος μετὰ τοιαύτης τραγῳδίας διὰ πολλοῦ εἰς τὴν πατρίδα περίβλεπτός τε καὶ λαμπρὸς ἦν, μεμηνέναι προσποιούμενος ἐνίοτε καὶ ἀφροῦ ὑποπιμπλάμενος τὸ στόμα ῥᾳδίως δὲ τοῦτο ὑπῆρχεν αὐτῷ, στρουθίου τῆς βαφικῆς βοτάνης τὴν ῥίζαν διαμασησαμένῳ τοῖς δὲ θεῖόν τι καὶ φοβερὸν ἐδόκει καὶ ὁ ἀφρός. ἐπεποίητο δὲ αὐτοῖς πάλαι καὶ κατεσκεύαστο κεφαλὴ δράκοντος ὀθονίνη ἀνθρωπόμορφόν τι ἐπιφαίνουσα, κατάγραφος, πάνυ εἰκασμένη, ὑπὸ θριξὶν ἱππείαις ἀνοίγουσά τε καὶ αὖθις ἐπικλείουσα τὸ στόμα, καὶ γλῶττα οἵα δράκοντος διττὴ μέλαινα προέκυπτεν, ὑπὸ τριχῶν καὶ αὐτὴ ἑλκομένη. καὶ ὁ Πελλαῖος δὲ δράκων προϋπῆρχεν. καὶ οἴκοι ἐτρέφετο, κατὰ, καιρὸν ἐπιφανησόμενος αὐτοῖς καὶ συντραγῳδήσων, μᾶλλον δὲ πρωταγωνιστὴς ἐσόμενος.

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ἤδη δὲ ἄρχεσθαι δέον, μηχανᾶται τοιόνδε τι· νύκτωρ γὰρ ἐλθὼν ἐπὶ τοὺς θεμελίους τοῦ νεὼ τοὺς ἄρτι ὀρυττομένους — συνειστήκει δὲ ἐν αὐτοῖς ὕδωρ ἢ αὐτόθεν ποθὲν συλλειβόμενον ἢ ἐξ οὐρανοῦ πεσὸν — ἐνταῦθα κατατίθεται χήνειον ᾠὸν προκεκενωμένον, ἔνδον φυλάττον ἑρπετόν τι ἀρτιγέννητον, καὶ βυθίσας τοῦτο ἐν μυχῷ τοῦ πηλοῦ ὀπίσω αὖθις ἀπηλλάττετο. ἕωθεν δὲ γυμνὸς εἰς τὴν ἀγορὰν προπηδήσας, διάζωμα περὶ τὸ αἰδοῖον ἔχων, κατάχρυσον καὶ τοῦτο, καὶ τὴν ἅρπην ἐκείνην φέρων, σείων ἅμα τὴν κόμην ἄνετον ὥσπερ οἱ τῇ μητρὶ ἀγείροντές τε καὶ ἐνθεαζόμενοι, ἐδημηγόρει ἐπὶ βωμόν τινα ὑψηλὸν ἀναβὰς καὶ τὴν πόλιν ἐμακάριζεν αὐτίκα μάλα δεξομένην ἐναργῆ τὸν θεόν. οἱ παρόντες δέ — συνδεδραμήκει γὰρ σχεδὸν ἅπασα ἡ πόλις ἅμα γυναιξὶ καὶ γέρουσι καὶ παιδίοις — ἐτεθήπεσαν καὶ εὔχοντο καὶ προσεκύνουν. ὁ δὲ φωνάς τινας ἀσήμους φθεγγόμενος, οἷαι γένοιντο ἂν Ἑβραίων ἢ Φοινίκων, ἐξέπληττε τοὺς ἀνθρώπους οὐκ εἰδότας ὅ τι καὶ λέγοι, πλὴν τοῦτο μόνον, ὅτι πᾶσιν ἐγκατεμίγνυ τὸν Ἀπόλλω καὶ τὸν Ἀσκληπιόν.

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εἶτʼ ἔθει δρόμῳ ἐπὶ τὸν ἐσόμενον νεών καὶ ἐπὶ τὸ ὄρυγμα ἐλθὼν καὶ τὴν προῳκονομημένην τοῦ χρηστηρίου πηγήν, ἐμβὰς εἰς τὸ ὕδωρ ὕμνους τε ᾖδεν Ἀσκληπιοῦ καὶ Ἀπόλλωνος μεγάλῃ τῇ φωνῇ καὶ ἐκάλει τὸν θεὸν ἥκειν τύχῃ τῇ ἀγαθῇ εἰς τὴν πόλιν. εἶτα φιάλην αἰτήσας, ἀναδόντος τινός, ῥᾳδίως ὑποβαλὼν ἀνιμᾶται μετὰ τοῦ ὕδατος καὶ τοῦ πηλοῦ τὸ ᾠὸν ἐκεῖνο ἐν ᾧ ὁ θεὸς αὐτῷ κατεκέκλειστο, κηρῷ λευκῷ καὶ ψιμυθίῳ τὴν ἁρμογὴν τοῦ πώματος συγκεκολλημένον καὶ λαβὼν αὐτὸ εἰς τὰς ʼχεῖρας ἔχειν ἔφασκεν ἤδη τὸν Ἀσκληπιόν. οἱ δὲ ἀτενὲς ἀπέβλεπον ὅ τι καὶ γίγνοιτο, πολὺ πρότερον θαυμάσαντες τὸ ᾠὸν ἐν τῷ ὕδατι εὑρημένον. ἐπεὶ δὲ καὶ κατάξας αὐτὸ εἰς κοίλην τὴν χεῖρα ὑπεδέξατο τὸ τοῦ ἑρπετοῦ ἐκείνου ἔμβρυον καὶ οἱ παρόντες εἶδον κινούμενον καὶ περὶ τοῖς δακτύλοις εἰλούμενον, ἀνέκραγον εὐθὺς καὶ ἠσπάζοντο τὸν θεὸν καὶ τὴν πόλιν ἐμακάριζον καὶ χανδὸν ἕκαστος ἐνεπίμπλατο τῶν εὐχῶν, θησαυροὺς καὶ πλούτους καὶ ὑγιείας καὶ τὰ ἄλλα ἀγαθὰ αἰτῶν παρʼ αὐτοῦ. ὁ δὲ δρομαῖος αὖθις ἐπὶ τὴν οἰκίαν ἵετο φέρων ἅμα καὶ τὸν ἀρτιγέννητον· Ἀσκληπιόν, δὶς τεχθέντα, ὅτε ἄλλοι ἅπαξ τίκτοντʼ ἄνθρωποι, οὐκ ἐκ Κορωνίδος μὰ Δίʼ οὐδέ γε κορώνης, ἀλλʼ ἐκ χηνὸς γεγεννημένον. ὁ δὲ λεὼς ἅπας ἠκολούθει, πάντες ἔνθεοι καὶ μεμηνότες ὑπὸ τῶν ἐλπίδων.

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ἡμέρας μὲν οὖν τινας οἴκοι ἔμεινεν ἐλπίζων ὅπερ ἦν, ὑπὸ τῆς φήμης αὐτίκα μάλα παμπόλλους τῶν Παφλαγόνων συνδραμεῖσθαι. ἐπεὶ δὲ ὑπερεπέπληστο ἀνθρώπων ἡ πόλις, ἁπάντων τοὺς ἐγκεφάλους καὶ τὰς καρδίας προεξῃρημένων οὐδὲν ἐοικότων σιτοφάγοις ἀνδράσιν, ἀλλὰ μόνῃ τῇ μορφῇ μὴ οὐχὶ πρόβατα εἶναι διαφερόντων, ἐν οἰκίσκῳ τινὶ ἐπὶ κλίνης καθεζόμενος μάλα θεοπρεπῶς ἐσταλμένος ἐλάμβανεν εἰς τὸν κόλπον τὸν Πελλαῖον ἐκεῖνον Ἀσκληπιόν, μέγιστόν τε καὶ κάλλιστον, ὡς ἔφην, ὄντα, καὶ ὅλον τῷ αὑτοῦ τραχήλῳ περιειλήσας καὶ τὴν οὐρὰν ἔξω ἀφεὶς — πολὺς δὲ ἦν — ἐν τῷ προκολπίῳ προκεχύσθαι αὐτοῦ καὶ χαμαὶ τὸ μέρος ἐπισύρεσθαι, μόνην τὴν κεφαλὴν ὑπὸ μάλης ἔχων καὶ ἀποκρύπτων, ἀνεχομένου πάντα ἐκείνου, προὔφαινεν τὴν ὀθονίνην κεφαλὴν κατὰ θάτερον τοῦ πώγωνος, ὡς δῆθεν ἐκείνου τοῦ φαινομένου πάντως οὖσαν.

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εἶτά μοι ἐπινόησον οἰκίσκον οὐ πάνυ φαιδρὸν οὐδὲ εἰς κόρον τοῦ φωτὸς δεχόμενον καὶ πλῆθος ἀνθρώπων συγκλύδων, τεταραγμένων καὶ προεκπεπληγμένων καὶ ταῖς ἐλπίσιν ἐπαιωρουμένων, οἷς εἰσελθοῦσι τεράστιον ὡς εἰκὸς τὸ πρᾶγμα ἐφαίνετο, ἐκ τοῦ τέως μικροῦ ἑρπετοῦ ἐντὸς ἡμερῶν ὀλίγων τοσοῦτον δράκοντα πεφηνέναι, ἀνθρωπόμορφον καὶ ταῦτα καὶ τιθασόν. ἠπείγοντο δὲ αὐτίκα πρὸς τὴν ἔξοδον, καὶ πρὶν ἀκριβῶς ἰδεῖν, ἐξηλαύνοντο ὑπὸ τῶν ἀεὶ ἐπεισιόντων ἐτετρύπητο δὲ κατὰ τὸ ἀντίθυρον ἄλλη ἔξοδος. οἷόν τι καὶ τοὺς Μακεδόνας ἐν Βαβυλῶνι ποιῆσαι ἐπʼ Ἀλεξάνδρῳ νοσοῦντι λόγος, ὅτε ὁ μὲν ἤδη πονήρως εἶχεν, οἱ δὲ περιστάντες τὰ βασίλεια ἐπόθουν ἰδεῖν αὐτὸν καὶ προσειπεῖν τὸ ὕστατον. τὴν δὲ ἐπίδειξιν ταύτην οὐχ ἅπαξ ὁ μιαρός, ἀλλὰ πολλάκις ποιῆσαι λέγεται, καὶ μάλιστα εἴ τινες τῶν πλουσίων ἀφίκοιντο νεαλέστεροι.

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ἐνταῦθα, ὦ φίλε Κέλσε, εἰ δεῖ τἀληθῆ λέγειν, συγγνώμην χρὴ ἀπονέμειν τοῖς Παφλαγόσι καὶ Ποντικοῖς ἐκείνοις, παχέσι καὶ ἀπαιδεύτοις ἀνθρώποις, εἰ ἐξηπατήθησαν ἁπτόμενοι τοῦ δράκοντος — καὶ γὰρ τοῦτο παρεῖχεν τοῖς βουλομένοις ὁ Ἀλέξανδρος — ὁρῶντές τε ἐν ἀμυδρῷ τῷ φωτὶ τὴν κεφαλὴν δῆθεν αὐτοῦ ἀνοίγουσὰν τε καὶ συγκλείουσαν τὸ στόμα, ὥστε πάνυ τὸ μηχάνημα ἐδεῖτο Δημοκρίτου τινὸς ἢ καὶ αὐτοῦ Ἐπικούρου ἢ Μητροδώρου ἤ τινος ἄλλου ἀδαμαντίνην πρὸς τὰ τοιαῦτα τὴν γνώμην ἔχοντος, ὡς ἀπιστῆσαι καὶ ὅπερ ἦν εἰκάσαι, καὶ εἰ μὴ εὑρεῖν τὸν τρόπον ἐδύνατο, ἐκεῖνο γοῦν προπεπεισμένου, ὅτι λέληθεν αὐτὸν ὁ τρόπος τῆς μαγγανείας, τὸ δʼ οὖν πᾶν ψεῦδός ἐστι καὶ γενέσθαι ἀδύνατον.

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κατʼ ὀλίγον οὖν καὶ ἡ Βιθυνία καὶ ἡ Γαλατία καὶ ἡ Θρᾴκη συνέρρει, ἑκάστου τῶν ἀπαγγελλόντων κατὰ τὸ εἰκὸς λέγοντος ὡς καὶ γεννώμενον ἴδοι τὸν θεὸν καὶ ὕστερον ἅψαιτο μετʼ ὀλίγον παμμεγέθους αὐτοῦ γεγενημένου καὶ τὸ πρόσωπον ἀνθρώπῳ ἐοικότος. γραφαί τε ἐπὶ τούτῳ καὶ εἰκόνες καὶ ξόανα, τὰ μὲν ἐκ χαλκοῦ, τὰ δὲ ἐξ ἀργύρου εἰκασμένα, καὶ ὄνομά γε τῷ θεῷ ἐπιτεθέν Γλύκων γὰρ ἐκαλεῖτο ἔκ τινος ἐμμέτρου καὶ θείου προστάγματος. ἀνεφώνησε γὰρ ὁ Ἀλέξανδρος Εἰμὶ Γλύκων, τρίτον αἷμα Διός, φάος ἀνθρώποισιν.

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καὶ ἐπειδὴ καιρὸς ἦν, οὗπερ ἕνεκα τὰ πάντα ἐμεμηχάνητο, καὶ χρᾶν τοῖς δεομένοις καὶ θεσπίζειν, παρʼ Ἀμφιλόχου τοῦ ἐν Κιλικίᾳ τὸ ἐνδόσιμον λαβών — καὶ γὰρ ἐκεῖνος, μετὰ τὴν τοῦ πατρὸς τελευτὴν τοῦ Ἀμφιάρεω καὶ τὸν ἐν Θήβαις ἀφανισμὸν αὐτοῦ ἐκπεσὼν τῆς οἰκείας εἰς τὴν Κιλικίαν ἀφικόμενος, οὐ πονήρως ἀπήλλαξεν, προθεσπίζων καὶ αὐτὸς τοῖς Κίλιξι τὰ μέλλοντα καὶ δύʼ ὀβολοὺς ἐφʼ ἑκάστῳ χρησμῷ λαμβάνων — ἐκεῖθεν οὖν τὸ ἐνδόσιμον λαβὼν ὁ Ἀλέξανδρος προλέγει πᾶσι τοῖς ἀφικομένοις ὡς μαντεύσεται ὁ θεός, ῥητήν τινα ἡμέραν προειπών. ἐκέλευσεν δὲ ἕκαστον, οὗ δέοιτο ἂν καὶ ὃ μάλιστα μαθεῖν ἐθέλοι, εἰς βιβλίον ἐγγράψαντα καταρράψαι τε καὶ κατασημήνασθαι κηρῷ ἢ πηλῷ ἢ ἄλλῳ τοιούτῳ. αὐτὸς δὲ λαβὼν τὰ βιβλία καὶ εἰς τὸ ἄδυτον κατελθὼν — ἤδη γὰρ ὁ νεὼς ἐγήγερτο καὶ ἡ σκηνὴ παρεσκεύαστο — καλέσειν ἔμελλε κατὰ τάξιν τοὺς δεδωκότας ὑπὸ κήρυκι καὶ θεολόγῳ, καὶ παρὰ τοῦ θεοῦ ἀκούων ἕκαστα τὸ μὲν βιβλίον ἀποδώσειν σεσημασμένον ὡς εἶχε, τὴν δὲ πρὸς αὐτὸ ἀπόκρισιν ὑπογεγραμμένην, πρὸς ἔπος ἀμειβομένου τοῦ θεοῦ περὶ ὅτου τις ἔροιτο.

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ἦν δὲ τὸ μηχάνημα τοῦτο ἀνδρὶ μὲν οἵῳ σοί, εἰ δὲ μὴ φορτικὸν εἰπεῖν, καὶ οἵῳ ἐμοί, πρόδηλον καὶ γνῶναι ῥᾴδιον, τοῖς δὲ ἰδιώταις καὶ κορύζης μεστοῖς τὴν ῥῖνα τεράστιον καὶ πάνυ ἀπίστῳ ὅμοιον. ἐπινοήσας γὰρ ποικίλας τῶν σφραγίδων τὰς λύσεις ἀνεγίγνωσκέν τε τὰς ἐρωτήσεις ἑκάστας καὶ τὰ δοκοῦντα πρὸς αὐτὰς ἀπεκρίνετο, εἶτα κατειλήσας αὖθις καὶ σημηνάμενος ἀπεδίδου μετὰ πολλοῦ θαύματος τοῖς λαμβάνουσιν. καὶ πολὺ ἦν παρʼ αὐτοῖς τὸ πόθεν γὰρ οὗτος ἠπίστατο ἃ ἐγὼ πάνυ ἀσφαλῶς σημηνάμενος αὐτῷ ἔδωκα ὑπὸ σφραγῖσιν δυσμιμήτοις, εἰ μὴ θεός τις ὡς ἀληθῶς ὁ πάντα γιγνώσκων ἦν·

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τίνες οὖν αἱ ἐπίνοιαι, ἴσως γὰρ ἐρήσῃ με. ἄκουε τοίνυν, ὡς ἔχοις ἐλέγχειν τὰ τοιαῦτα. ἡ πρώτη μὲν ἐκείνη. ὦ φίλτατε Κέλσε· βελόνην πυρώσας τὸ ὑπὸ τὴν σφραγῖδα μέρος τοῦ κηροῦ διατήκων ἐξῄρει καὶ μετὰ τὴν ἀνάγνωσιν τῇ βελόνῃ αὖθις ἐπιχλιάνας τὸν κηρόν, τόν τε κάτω ὑπὸ τῷ λίνῳ καὶ τὸν αὐτὴν τὴν σφραγῖδα ἔχοντα, ῥᾳδίως συνεκόλλα. ἕτερος δὲ τρόπος ὁ διὰ τοῦ λεγομένου κολλυρίου· σκευαστὸν δὲ τοῦτό ἐστιν ἐκ πίττης Βρεττίας καὶ ἀσφάλτου καὶ λίθου τοῦ διαφανοῦς τετριμμένου καὶ κηροῦ καὶ μαστίχης. ἐκ γὰρ τούτων ἁπάντων ἀναπλάσας τὸ κολλύριον καὶ θερμήνας πυρί, σιάλῳ τὴν σφραγῖδα προχρίσας ἐπετίθει καὶ ἀπέματτε τὸν τύπον. εἶτα αὐτίκα ξηροῦ ἐκείνου γενομένου, λύσας ῥᾳδίως καὶ ἀναγνούς, ἐπιθεὶς τὸν κηρὸν ἀπετύπου ὥσπερ ἐκ λίθου τὴν σφραγῖδα εὖ μάλα τῷ ἀρχετύπῳ ἐοικυῖαν. τρίτον ἄλλο πρὸς τούτοις ἄκουσον τιτάνου γὰρ εἰς κόλλαν ἐμβαλὼν ᾗ κολλῶσι τὰ βιβλία, καὶ κηρὸν ἐκ τούτου ποιήσας, ἔτι ὑγρὸν ὄντα ἐπετίθει τῇ σφραγῖδι καὶ ἀφελών — αὐτίκα δὲ ξηρὸν γίγνεται καὶ κέρατος, μᾶλλον δὲ σιδήρου παγιώτερον — τούτῳ ἐχρῆτο πρὸς τὸν τύπον. ἔστι δὲ καὶ ἄλλα πολλὰ πρὸς τοῦτο ἐπινενοημένα, ὧν οὐκ ἀναγκαῖον μεμνῆσθαι ἁπάντων, ὡς μὴ ἀπειρόκαλοι· εἶναι δοκοίημεν, καὶ μάλιστα σοῦ ἐν οἷς κατὰ μάγων συνέγραψας, καλλίστοις τε ἅμα καὶ ὠφελιμωτάτοις συγγράμμασιν καὶ δυναμένοις σωφρονίζειν τοὺς ἐντυγχάνοντας, ἱκανὰ παραθεμένου καὶ πολλῷ τούτων πλείονα.

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ἔχρη οὖν καὶ ἐθέσπιζε, πολλῇ τῇ συνέσει ἐνταῦθα χρώμενος καὶ τὸ εἰκαστικὸν τῇ ἐπινοίᾳ προσάπτων, τοῖς μὲν λοξὰ καὶ ἀμφίβολα πρὸς τὰς ἐρωτήσεις ἀποκρινόμενος, τοῖς δὲ καὶ πάνυ ἀσαφῆ· χρησμῳδικὸν γὰρ ἐδόκει αὐτῷ τοῦτο. τοὺς δὲ ἀπέτρεπεν ἢ προὔτρεπεν, ὡς ἄμεινον ἔδοξεν αὐτῷ εἰκάζοντι· τοῖς δὲ θεραπείας προὔλεγεν καὶ διαίτας, εἰδώς, ὅπερ ἐν ἀρχῇ ἔφην, πολλὰ καὶ χρήσιμα φάρμακα. μάλιστα δὲ εὐδοκίμουν παρʼ αὐτῷ αἱ κυτμίδες, ἀκόπου τι ὄνομα πεπλασμένον, ἐκ λίπους ἀρκείου συντεθειμένου. τὰς μέντοι ἐλπίδας καὶ προκοπὰς καὶ κλήρων διαδοχὰς εἰσαῦθις ἀεὶ ἀνεβάλλετο, προστιθεὶς ὅτι ἔσται πάντα ὁπόταν ἐθελήσω ἐγὼ καὶ Ἀλέξανδρος ὁ προφήτης μου δεηθῇ καὶ εὔξηται ὑπὲρ ὑμῶν.

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ἐτέτακτο δὲ ὁ μισθὸς ἐφʼ ἑκάστῳ χρησμῷ δραχμὴ καὶ δύʼ ὀβολώ. μὴ μικρὸν οἰηθῇς, ὦ ἑταῖρε, μηδʼ ὀλίγον γεγενῆσθαι τὸν πόρον τοῦτον, ἀλλʼ εἰς ἑπτὰ ἢ ὀκτὼ μυριάδας ἑκάστου ἔτους ἤθροιζεν, ἀνὰ δέκα καὶ πεντεκαίδεκα χρησμοὺς τῶν ἀνθρώπων ὑπὸ ἀπληστίας ἀναδιδόντων . λαμβάνων δὲ οὐκ αὐτὸς ἐχρῆτο μόνος οὐδʼ εἰς πλοῦτον ἀπεθησαύριζεν, ἀλλὰ πολλοὺς ἤδη περὶ αὑτὸν ἔχων συνεργοὺς καὶ ὑπηρέτας καὶ πευθῆνας καὶ χρησμοποιοὺς καὶ χρησμοφύλακας καὶ ὑπογραφέας καὶ ἐπισφραγιστὰς καὶ ἐξηγητάς, ἅπασιν ἔνεμεν ἑκάστῳ τὸ κατʼ ἀξίαν.

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ἤδη δέ τινας καὶ ἐπὶ τὴν ἀλλοδαπὴν ἐξέπεμπεν, φήμας ἐμποιήσοντας τοῖς ἔθνεσιν ὑπὲρ τοῦ μαντείου καὶ διηγησομένους ὡς προείποι καὶ ἀνεύροι δραπέτας καὶ κλέπτας καὶ λῃστὰς ἐξελέγξειε καὶ θησαυροὺς ἀνορύξαι παράσχοι καὶ νοσοῦντας ἰάσαιτο, ἐνίους δὲ καὶ ἤδη ἀποθανόντας ἀναστήσειεν. δρόμος οὖν καὶ ὠθισμὸς ἁπανταχόθεν ἐγίγνετο καὶ θυσίαι καὶ ἀναθήματα, καὶ διπλάσια τῷ προφήτῃ καὶ μαθητῇ τοῦ θεοῦ. καὶ γὰρ αὖ καὶ οὗτος ἐξέπεσεν ὁ χρησμός· Τιέμεναι κέλομαι τὸν ἐμὸν θεράπονθʼ ὑποφήτην οὐ γάρ μοι κτεάνων μέλεται ἄγαν, ἀλλʼ ὑποφήτου·

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ἐπεὶ δὲ ἤδη πολλοὶ τῶν νοῦν ἐχόντων ὥσπερ ἐκ μέθης βαθείας ἀναφέροντες συνίσταντο ἐπʼ αὐτόν, καὶ μάλιστα ὅσοι Ἐπικούρου ἑταῖροι ἦσαν καὶ ἐν ταῖς πόλεσιν ἐπεφώρατο ἠρέμα ἡ πᾶσα μαγγανεία καὶ συσκευὴ τοῦ δράματος, ἐκφέρει φόβητρόν τι ἐπʼ αὐτούς, λέγων ἀθέων ἐμπεπλῆσθαι καὶ Χριστιανῶν τὸν Πόντον, οἳ περὶ αὐτοῦ τολμῶσι τὰ κάκιστα βλασφημεῖν οὓς ἐκέλευε λίθοις ἐλαύνειν, εἴ γε θέλουσιν ἵλεω ἔχειν τὸν θεόν. περὶ δὲ Ἐπικούρου καὶ τοιοῦτόν τινα χρησμὸν ἀπεφθέγξατο· ἐρομένου γάρ τινος τί πράττει ἐν Ἅιδου ὁ Ἐπίκουρος; Μολυβδίνας ἔχων, ἔφη, πέδας ἐν βορβόρῳ κάθηται. εἶτα θαυμάζεις εἰ ἐπὶ μέγα ἤρθη τὸ χρηστήριον, ὁρῶν τὰς ἐρωτήσεις τῶν προσιόντων συνετὰς καὶ πεπαιδευμένας;

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ὅλως δὲ ἄσπονδος καὶ ἀκήρυκτος αὐτῷ ὁ πόλεμος πρὸς Ἐπίκουρον ἦν· μάλα εἰκότως. τίνι γὰρ ἂν ἄλλῳ δικαιότερον προσεπολέμει γόης ἄνθρωπος καὶ τερατείᾳ φίλος, ἀληθείᾳ δὲ ἔχθιστος, ἢ Ἐπικούρῳ ἀνδρὶ τὴν φύσιν τῶν πραγμάτων καθεωρακότι καὶ μόνῳ τὴν ἐν αὐτοῖς ἀλήθειαν εἰδότι; οἱ μὲν γὰρ ἀμφὶ τὸν Πλάτωνα καὶ Χρύσιππον καὶ Πυθαγόραν φίλοι, καὶ εἰρήνη βαθεῖα πρὸς ἐκείνους ἦν· ὁ δὲ ἄτεγκτος Ἐπίκουρος — οὕτως γὰρ αὐτὸν ὠνόμαζεν — ἔχθιστος δικαίως, πάντα ταῦτα ἐν γέλωτι καὶ παιδιᾷ τιθέμενος. διὸ καὶ τὴν Ἄμαστριν ἐμίσει μάλιστα τῶν Ποντικῶν πόλεων, ὅτι ἠπίστατο τοὺς περὶ Λέπιδον καὶ ἄλλους ὁμοίους αὐτοῖς πολλοὺς ἐνόντας ἐν τῇ πόλει οὐδὲ ἐχρησμῴδησε πώποτε Ἀμαστριανῷ ἀνδρί. ὁπότε δὲ καὶ ἐτόλμησεν ἀδελφῷ συγκλητικοῦ χρησμῳδῆσαι, καταγελάστως ἀπήλλαξεν, οὐχ εὑρὼν οὔτε αὐτὸς πλάσασθαι χρησμὸν δεξιὸν οὔτε τὸν ποιῆσαι πρὸς καιρὸν αὐτῷ δυνησόμενον. μεμφομένῳ γὰρ αὐτῷ στομάχου ὀδύνην προστάξαι βουλόμενος ὕειον πόδα μετὰ μαλάχης ἐσκευασμένον ἐσθίειν οὕτως ἔφη· Μάλβακα χοιράων ἱερῇ κυμίνευε σιπύδνῳ.

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πολλάκις μὲν οὖν, ὡς προεῖπον, ἔδειξε τὸν δράκοντα τοῖς δεομένοις, οὐχ ὅλον, ἀλλὰ τὴν οὐρὰν μάλιστα καὶ τὸ ἄλλο σῶμα προβεβληκώς, τὴν κεφαλὴν δὲ ὑπὸ κόλπου ἀθέατον φυλάττων. ἐθελήσας δὲ καὶ μειζόνως ἐκπλῆξαι τὸ πλῆθος, ὑπέσχετο καὶ λαλοῦντα παρέξειν τὸν θεόν, αὐτὸν ἄνευ ὑποφήτου χρησμῳδοῦντα. εἶτα οὐ χαλεπῶς γεράνων ἀρτηρίας συνάψας καὶ διὰ τῆς κεφαλῆς ἐκείνης τῆς μεμηχανημένης πρὸς ὁμοιότητα διείρας, ἄλλου τινὸς ἔξωθεν ἐμβοῶντος, ἀπεκρίνετο πρὸς τὰς ἐρωτήσεις, τῆς φωνῆς διὰ τοῦ ὀθονίνου ἐκείνου Ἀσκληπιοῦ προπιπτούσης.

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ἐκαλοῦντο δὲ οἱ χρησμοὶ οὗτοι αὐτόφωνοι, καὶ οὐ πᾶσιν ἐδίδοντο οὐδὲ ἀνέδην, ἀλλὰ τοῖς εὐπαρύφοις καὶ πλουσίοις καὶ μεγαλοδώροις.

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ὁ γοῦν Σευηριανῷ δοθεὶς ὑπὲρ τῆς εἰς Ἀρμενίαν εἰσόδου τῶν αὐτοφώνων καὶ αὐτὸς ἦν. προτρέπων γὰρ αὐτὸν ἐπὶ τὴν εἰσβολὴν οὕτως ἔφη· Πάρθους Ἀρμενίους τε θοῷ ὑπὸ δουρὶ δαμάσσας νοστήσεις Ῥώμην καὶ Θύβριδος ἀγλαὸν ὕδωρ στέμμα φέρων κροτάφοισι μεμιγμένον ἀκτίνεσσιν. εἶτʼ ἐπειδὴ πεισθεὶς ὁ ἠλίθιος ἐκεῖνος Κελτὸς εἰσέβαλε καὶ ἀπήλλαξεν αὐτῇ στρατιᾷ ὑπὸ τοῦ Ὀσρόου κατακοπείς, τοῦτον μὲν τὸν χρησμὸν ἐξαιρεῖ ἐκ τῶν ὑπομνημάτων, ἐντίθησιν δʼ ἄλλον ἀντʼ αὐτοῦ· μὴ σὺ γʼ ἐπʼ Ἀρμενίους ἐλάαν στρατόν, οὐ γὰρ ἄμεινον, μή σοι θηλυχίτων τις ἀνὴρ τόξου ἄπο λυγρὸν πότμον ἐπιπροϊεὶς παύσῃ βιότοιο φάους τε.

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καὶ γὰρ αὖ καὶ τοῦτο σοφώτατον ἐπενόησε, τοὺς μεταχρονίους χρησμοὺς ἐπὶ θεραπείᾳ τῶν κακῶς προτεθεσπισμένων καὶ ἀποτετευγμένων. πολλάκις γὰρ πρὸ μὲν τῆς τελευτῆς τοῖς νοσοῦσιν ὑγίειαν ἐπηγγέλλετο, ἀποθανόντων δὲ χρησμὸς ἄλλος ἕτοιμος ἦν παλινῳδῶν· Μηκέτι δίζησθαι νούσοιο λυγρῆς ἐπαρωγήν πότμος γὰρ προφανὴς οὐδʼ ἐκφυγέειν δυνατόν σοι.

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εἰδὼς δὲ τοὺς ἐν Κλάρῳ καὶ Διδύμοις καὶ Μαλλῷ καὶ αὐτοὺς εὐδοκιμοῦντας ἐπὶ τῇ ὁμοίᾳ μαντικῇ ταύτῃ, φίλους αὐτοὺς ἐποιεῖτο, πολλοὺς τῶν προσιόντων πέμπων ἐπʼ αὐτοὺς λέγων Ἐς Κλάρον ἵεσο νῦν, τοὐμοῦ πατρὸς ὡς ὄπʼ ἀκούσῃς. καὶ πάλιν Βραγχιδέων ἀδύτοισι πελάζεο καὶ κλύε χρησμῶν. καὶ αὖθις· ἐς Μαλλὸν χώρει θεσπίσματὰ τʼ Ἀμφιλόχοιο.

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ὡς γὰρ ἂν δύο κάκιστοι καὶ μεγαλότολμοι καὶ πρὸς τὸ κακουργεῖν προχειρότατοι εἰς τὸ αὐτὸ συνελθόντες, ῥᾳδίως κατενόησαν τὸν τῶν ἀνθρώπων βίον ὑπὸ δυοῖν τούτοιν μεγίστοιν τυραννούμενον, ἐλπίδος καὶ φόβου, καὶ ὅτι ὁ τούτων ἑκατέρῳ εἰς δέον χρήσασθαι δυνάμενος τάχιστα πλουτήσειεν ἄν· ἀμφοτέροις γάρ, τῷ τε δεδιότι καὶ τῷ ἐλπίζοντι, ἑώρων τὴν πρόγνωσιν ἀναγκαιοτάτην τε καὶ ποθεινοτάτην οὖσαν, καὶ Δελφοὺς οὕτω πάλαι πλουτῆσαι καὶ ἀοιδίμους γενέσθαι καὶ Δῆλον καὶ Κλάρον καὶ Βραγχίδας, τῶν ἀνθρώπων ἀεὶ διʼ οὓς προεῖπον τυράννους, τὴν ἐλπίδα καὶ τὸν φόβον, φοιτώντων εἰς τὰ ἱερὰ καὶ προμαθεῖν τὰ μέλλοντα δεομένων, καὶ διʼ αὐτὸ ἑκατόμβας θυόντων καὶ χρυσᾶς πλίνθους ἀνατιθέντων. ταῦτα πρὸς ἀλλήλους στρέφοντες καὶ κυκῶντες μαντεῖον συστήσασθαι καὶ χρηστήριον ἐβουλεύοντο· εἰ γὰρ τοῦτο προχωρήσειεν αὐτοῖς, αὐτίκα πλούσιοί τε καὶ εὐδαίμονες ἔσεσθαι ἤλπιζον — ὅπερ ἐπὶ μεῖζον ἢ κατὰ τὴν πρώτην προσδοκίαν ἀπήντησεν αὐτοῖς καὶ κρεῖττον διεφάνη τῆς ἐλπίδος.

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τοὐντεῦθεν τὴν σκέψιν ἐποιοῦντο, πρῶτον μὲν περὶ τοῦ χωρίου, δεύτερον δὲ ἥτις ἡ ἀρχὴ καὶ ὁ τρόπος ἂν γένοιτο τῆς ἐπιχειρήσεως. ὁ μὲν οὖν Κοκκωνᾶς τὴν Καλχηδόνα ἐδοκίμαζεν ἐπιτήδειον εἶναι καὶ εὔκαιρον χωρίον,καὶ εὔκαιρον χωρίον Harmon: καὶ ἐμπόρων χωρίον MSS. ὡς ἐμπόρπν χωρίον Schaefer, Cf. Jup. Trag. 14; εὔκαιρον γ, εὔπορον β; and for the use of the word in connection with places, Polybius 1, 18, 4; 4,; 38, 1; 4, 44, 1. τῇ τε Θρᾴκῃ καὶ τῇ Βιθυνίᾳ πρόσοικον, οὐχ ἑκὰς οὐδὲ τῆς Ἀσίας καὶ Γαλατίας καὶ τῶν ὑπερκειμένων ἐθνῶν ἁπάντων· ὁ δὲ Ἀλέξανδρος ἔμπαλιν τὰ οἴκοι προὔκρινεν, λέγων ὅπερ ἀληθὲς ἦν, πρὸς τὴν τῶν τοιούτων ἀρχὴν καὶ ἐπιχείρησιν ἀνθρώπων δεῖν παχέων καὶ ἠλιθίων τῶν ὑποδεξομένων, οἵους τοὺς Παφλαγόνας εἶναι ἔφασκεν ὑπεροικοῦντας τὸ τοῦ Ἀβώνου τεῖχος, δεισιδαίμονας τοὺς πολλοὺς καὶ πλουσίους, καὶ μόνον εἰ φανείη τις αὐλητὴν ἢ τυμπανιστὴν ἢ κυμβάλοις κροτοῦντα ἐπαγόμενος, κοσκίνῳ τὸ τοῦ λόγου μαντευόμενος, αὐτίκα μάλα πάντας κεχηνότας πρὸς αὐτὸν καὶ ὥσπερ τινὰ τῶν ἐπουρανίων προσβλέποντας.

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οὐκ ὀλίγηςοὐκ ὀλίγης G. Hermann: ὀλίγης MSS. δὲ τῆς περὶ τοῦτο στάσεως αὐτοῖς γενομένης τέλος ἐνίκησεν ὁ Ἀλέξανδρος, καὶ ἀφικόμενοι εἰς τὴν Χαλκηδόνα — χρήσιμον γάρ τι ὅμως ἡ πόλις αὐτοῖς ἔχειν ἔδοξε — ἐν τῷ Ἀπόλλωνος ἱερῷ, ὅπερ ἀρχαιότατόν ἐστι τοῖς Χαλκηδονίοις, κατορύττουσι δέλτους χαλκᾶς, λεγούσας ὡς αὐτίκα μάλα ὁ Ἀσκληπιὸς σὺν τῷ πατρὶ Ἀπόλλωνι μέτεισιν εἰς τὸν Πόντον καὶ καθέξει τὸ τοῦ Ἀβώνου τεῖχος. αὗται αἱ δέλτοι ἐξεπίτηδες εὑρεθεῖσαι διαφοιτῆσαι ῥᾳδίως τὸν λόγον τοῦτον εἰς πᾶσαν τὴν Βιθυνίαν καὶ τὸν Πόντον ἐποίησαν, καὶ πολὺ πρὸ τῶν ἄλλων εἰς τὸ τοῦ Ἀβώνου τεῖχος· κἀκεῖνοι γὰρ καὶ νεὼν αὐτίκα ἐψηφίσαντο ἐγεῖραι καὶ τοὺς θεμελίους ἤδη ἔσκαπτον. κἀνταῦθα ὁ μὲν Κοκκωνᾶς ἐν Χαλκηδόνι καταλείπεται, διττούς τινας καὶ ἀμφιβόλους καὶ λοξοὺς χρησμοὺς συγγράφων, καὶ μετʼ ὀλίγον ἐτελεύτησε τὸν βίον, ὑπὸ ἐχίδνης, οἶμαι, δηχθείς.

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προεισπέμπεται δὲ ὁ Ἀλέξανδρος, κομῶν ἤδη καὶ πλοκάμους καθειμένος καὶ μεσόλευκον χιτῶνα πορφυροῦν ἐνδεδυκὼς καὶ ἱμάτιον ὑπὲρ αὐτοῦ λευκὸν ἀναβεβλημένος, ἅρπην ἔχων κατὰ τὸν Περσέα, ἀφʼ οὗ ἑαυτὸν ἐγενεαλόγει μητρόθεν· καὶ οἱ ὄλεθροι ἐκεῖνοι Παφλαγόνες, εἰδότες αὐτοῦ ἄμφω τοὺς γονέας ἀφανεῖς καὶ ταπεινούς, ἐπίστευον τῷ χρησμῷ λέγοντι +Περσείδης γενεὴν Φοίβῳ φίλος οὗτος ὁρᾶται, + +δῖος Ἀλέξανδρος, Ποδαλειρίου αἷμα λελογχώς. + οὕτως ἄρα ὁ Ποδαλείριος μάχλος καὶ γυναικομανὴς τὴν φύσιν, ὡς ἀπὸ Τρίκκης μέχρι Παφλαγονίας στύεσθαι ἐπὶ τὴν Ἀλεξάνδρου μητέρα.

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εὕρητο δὲ χρησμὸς ἤδη, ὡς Σιβύλλης προμαντευσαμένης· +Εὐξείνου Πόντοιο παρʼ ᾐόσιν ἄγχι Σινώπης + +ἔσται τις κατὰ Τύρσιν ὑπʼ Αὐσονίοισι προφήτης, + +ἐκ πρώτης δεικνὺς μονάδος τρισσῶν δεκάδων τε + +πένθʼ ἑτέρας μονάδας καὶ εἰκοσάδα τρισάριθμον, + +ἀνδρὸς ἀλεξητῆρος ὁμωνυμίην τετράκυκλον. +

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εἰσβαλὼν οὖν ὁ Ἀλέξανδρος μετὰ τοιαύτης τραγῳδίας διὰ πολλοῦ εἰς τὴν πατρίδα περίβλεπτός τε καὶ λαμπρὸς ἦν, μεμηνέναι προσποιούμενος ἐνίοτε καὶ ἀφροῦ ὑποπιμπλάμενος τὸ στόμα· ῥᾳδίως δὲ τοῦτο ὑπῆρχεν αὐτῷ, στρουθίου τῆς βαφικῆς βοτάνης τὴν ῥίζαν διαμασησαμένῳ· τοῖς δὲ θεῖόν τι καὶ φοβερὸν ἐδόκει καὶ ὁ ἀφρός. ἐπεποίητο δὲ αὐτοῖς πάλαι καὶ κατεσκεύαστο κεφαλὴ δράκοντος ὀθονίνη ἀνθρωπόμορφόν τι ἐπιφαίνουσα, κατάγραφος, πάνυ εἰκασμένη, ὑπὸ θριξὶν ἱππείαις ἀνοίγουσά τε καὶ αὖθις ἐπικλείουσα τὸ στόμα·, καὶ γλῶττα οἵα δράκοντος διττὴ μέλαινα προέκυπτεν, ὑπὸ τριχῶν καὶ αὐτὴ ἑλκομένη. καὶ ὁ Πελλαῖος δὲ δράκων προϋπῆρχεν καὶ οἴκοι ἐτρέφετο, κατὰ καιρὸν ἐπιφανησόμενος αὐτοῖς καὶ συντραγῳδήσων, μᾶλλον δὲ πρωταγωνιστὴς ἐσόμενος.

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ἤδη δὲ ἄρχεσθαι δέον, μηχανᾶται τοιόνδε τι· νύκτωρ γὰρ ἐλθὼν ἐπὶ τοὺς θεμελίους τοῦ νεὼ τοὺς ἄρτι ὀρυττομένους — συνειστήκει δὲ ἐν αὐτοῖς ὕδωρ ἢ αὐτόθεν ποθὲν συλλειβόμενον ἢ ἐξ οὐρανοῦ πεσόν — ἐνταῦθα κατατίθεται χήνειον ᾠὸν προκεκενωμένον, ἔνδον φυλάττον ἑρπετόν τι ἀρτιγέννητον, καὶ βυθίσας τοῦτο ἐν μυχῷ τοῦ πηλοῦ ὀπίσω αὖθις ἀπηλλάττετο. ἕωθεν δὲ γυμνὸς εἰς τὴν ἀγορὰν προπηδήσας, διάζωμα περὶ τὸ αἰδοῖον ἔχων, κατάχρυσον καὶ τοῦτο, καὶ τὴν ἅρπην ἐκείνην φέρων, σείων ἅμα τὴν κόμην ἄνετον ὥσπερ οἱ τῇ μητρὶ ἀγείροντές τε καὶ ἐνθεαζόμενοι, ἐδημηγόρει ἐπὶ βωμόν τινα ὑψηλὸν ἀναβὰς καὶ τὴν πόλιν ἐμακάριζεν αὐτίκα μάλα δεξομένην ἐναργῆ τὸν θεόν. οἱ παρόντες δέ — συνδεδραμήκει γὰρ σχεδὸν ἅπασα ἡ πόλις ἅμα γυναιξὶ καὶ γέρουσι καὶ παιδίοις — ἐτεθήπεσαν καὶ εὔχοντο καὶ προσεκύνουν. ὁ δὲ φωνάς τινας ἀσήμους φθεγγόμενος, οἷαι γένοιντο ἂν Ἑβραίων ἢ Φοινίκων, ἐξέπληττε τοὺς ἀνθρώπους οὐκ εἰδότας ὅ τι καὶ λέγοι, πλὴν τοῦτο μόνον, ὅτι πᾶσιν ἐγκατεμίγνυ τὸν Ἀπόλλω καὶ τὸν Ἀσκληπιόν.

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εἶτʼ ἔθει δρόμῳ ἐπὶ τὸν ἐσόμενον νεών· καὶ ἐπὶ τὸ ὄρυγμα ἐλθὼν καὶ τὴν προῳκονομημένηνπροῳκοδομημένην β edd. But this is inconsistent with the previous description. The pool is merely casual water; after it has served its turn as the prima fons et origo mali, we hear nothing more of it. τοῦ χρηστηρίου πηγήν, ἐμβὰς εἰς τὸ ὕδωρ ὕμνους τε ᾖδεν Ἀσκληπιοῦ καὶ Ἀπόλλωνος μεγάλῃ τῇ φωνῇ καὶ ἐκάλει τὸν θεὸν ἥκειν τύχῃ τῇ ἀγαθῇ εἰς τὴν πόλιν. εἶτα φιάλην αἰτήσας, ἀναδόντος τινός, ῥᾳδίως ὑποβαλὼν ἀνιμᾶται μετὰ τοῦ ὕδατος καὶ τοῦ πηλοῦ τὸ ᾠὸν ἐκεῖνο ἐν ᾧ ὁ θεὸς αὐτῷ κατεκέκλειστο, κηρῷ λευκῷ καὶ ψιμυθίῳ τὴν ἁρμογὴν τοῦ πώματος συγκεκολλημένον· καὶ λαβὼν αὐτὸ εἰς τὰς χεῖρας ἔχειν ἔφασκεν ἤδη τὸν Ἀσκληπιόν. οἱ δὲ ἀπενὲς ἀπέβλεπον ὅ τι καὶ γίγνοιτο, πολὺ πρότερον θαυμάσαντες τὸ ᾠὸν ἐν τῷ ὕδατι εὑρημένον. ἐπεὶ δὲ καὶ κατάξας αὐτὸ εἰς κοίλην τὴν χεῖρα ὑπεδέξατο τὸ τοῦ ἑρπετοῦ ἐκείνου ἔμβρυον καὶ οἱ παρόντες εἶδον κινούμενον καὶ περὶ τοῖς δακτύλοις εἰλούμενον, ἀνέκραγον εὐθὺς καὶ ἠσπάζοντο τὸν θεὸν καὶ τὴν πόλιν ἐμακάριζον καὶ χανδὸν ἕκαστος ἐνεπίμπλατο τῶν εὐχῶν, θησαυροὺς καὶ πλούτους καὶ ὑγιείας καὶ τὰ ἄλλα ἀγαθὰ αἰτῶν παρʼ αὐτοῦ. ὁ δὲ δρομαῖος αὖθις ἐπὶ τὴν οἰκίαν ἵετο φέρων ἅμα καὶ τὸν ἀρτιγέννητον Ἀσκληπιόν, δὶς τεχθέντα, ὅτε ἄλλοι ἅπαξ τίκτοντʼ ἄνθρωποι, οὐκ ἐκ Κορωνίδος μὰ Δίʼ οὐδέ γε κορώνης, ἀλλʼ ἐκ χηνὸς γεγεννημένον. ὁ δὲ λεὼς ἅπας ἠκολούθει, πάντες ἔνθεοι καὶ μεμηνότες ὑπὸ τῶν ἐλπίδων.

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ἡμέρας μὲν οὖν τιναςτινας Fritzsche : not in MSS. Cf. ἐντὸς ἡμερῶν ὀλίγων 16. οἴκοι ἔμεινεν ἐλπίζων ὅπερ ἦν, ὑπὸ τῆς φήμης αὐτίκα μάλα παμπόλλους τῶν Παφλαγόνων συνδραμεῖσθαι. ἐπεὶ δὲ ὑπερεπέπληστο ἀνθρώπων ἡ πόλις, ἁπάντων τοὺς ἐγκεφάλους καὶ τὰς καρδίας προεξῃρημένων οὐδὲν ἐοικότων σιτοφάγοις ἀνδράσιν, ἀλλὰ μόνῃ τῇ μορφῇ μὴ οὐχὶ πρόβατα εἶναι διαφερόντων, ἐν οἰκίσκῳ τινὶ ἐπὶ κλίνης καθεζόμενος μάλα θεοπρεπῶς ἐσταλμένος ἐλάμβανεν εἰς τὸν κόλπον τὸν Πελλαῖον ἐκεῖνον Ἀσκληπιόν, μέγιστόν τε καὶ κάλλιστον, ὡς ἔφην, ὄντα, καὶ ὅλον τῷ αὑτοῦπολὺς δὲ ἦν ὡς καὶ ἐν τοῦ προκολπίου αὐτοῦ κεχύσθαι β. τραχήλῳ περιειλήσας καὶ τὴν οὐρὰν ἔξω ἀφείς — πολὺς δὲ ἦν — ἐν τῷ προκολπίῳ προκεχύσθαι αὐτοῦ καὶ χαμαὶ τὸ μέρος ἐπισύρεσθαι, μόνην τὴν κεφαλὴν ὑπὸ μάλης ἔχων καὶ ἀποκρύπτων, ἀνεχομένου πάντα ἐκείνου, προὔφαινεν τὴν ὀθονίνην κεφαλὴν κατὰ θάτερον τοῦ πώγωνος, ὡς δῆθεν ἐκείνου τοῦ φαινομένου πάντως οὖσαν.

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εἶτά μοι ἐπινόησον οἰκίσκον οὐ πάνυ φαιδρὸν οὐδὲ εἰς κόρον τοῦ φωτὸς δεχόμενον καὶ πλῆθος ἀνθρώπων συγκλύδων, τεταραγμένων καὶ προεκπεπληγμένων καὶ ταῖς ἐλπίσιν ἐπαιωρουμένων, οἷς εἰσελθοῦσι τεράστιον ὡς εἰκὸς τὸ πρᾶγμα ἐφαίνετο, ἐκ τοῦ τέως μικροῦ ἑρπετοῦ ἐντὸς ἡμερῶν ὀλίγων τοσοῦτον δράκοντα πεφηνέναι, ἀνθρωπόμορφον καὶ ταῦτα καὶ τιθασόν. ἠπείγοντο δὲ αὐτίκα πρὸς τὴν ἔξοδον, καὶ πρὶν ἀκριβῶς ἰδεῖν, ἐξηλαύνοντο ὑπὸ τῶν ἀεὶ ἐπεισιόντων· ἐτετρύπητο δὲ κατὰ τὸ ἀντίθυρον ἄλλη ἔξοδος. οἷόν τι καὶ τοὺς Μακεδόνας ἐν Βαβυλῶνι ποιῆσαι ἐπʼ Ἀλεξάνδρῳ νοσοῦντι λόγος, ὅτε ὁ μὲν ἤδη πονήρως εἶχεν, οἱ δὲ περιστάντες τὰ βασίλεια ἐπόθουν ἰδεῖν αὐτὸν καὶ προσειπεῖν τὸ ὕστατον. τὴν δὲ ἐπίδειξιν ταύτην οὐχ ἅπαξ ὁ μιαρός, ἀλλὰ πολλάκις ποιῆσαι λέγεται, καὶ μάλιστα εἴ τινες τῶν πλουσίων ἀφίκοιντο νεαλέστεροι.

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ἐνταῦθα, ὦ φίλε Κέλσε, εἰ δεῖ τἀληθῆ λέγειν, συγγνώμην χρὴ ἀπονέμειν τοῖς Παφλαγόσι καὶ Ποντικοῖς ἐκείνοις, παχέσι καὶ ἀπαιδεύτοις ἀνθρώποις, εἰ ἐξηπατήθησαν ἁπτόμενοι τοῦ δράκοντος — καὶ γὰρ τοῦτο παρεῖχεν τοῖς βουλομένοις ὁ Ἀλέξανδρος — ὁρῶντές τεχε A M. H.: γὰρ γ, not in β. ἐν ἀμυδρῷ τῷ φωτὶ τὴν κεφαλὴν δῆθεν αὐτοῦ ἀνοίγουσάν τε καὶ συγκλείουσαν τὸ στόμα, ὥστε πάνυ τὸ μηχάνημα ἐδεῖτο Δημοκρίτου τινὸς ἢ καὶ αὐτοῦ Ἐπικούρου ἢ Μητροδώρου ἤ τινος ἄλλου ἀδαμαντίνην πρὸς τὰ τοιαῦτα τὴν γνώμην ἔχοντος, ὡς ἀπιστῆσαι καὶ ὅπερ ἦν εἰκάσαι, καὶ εἰ μὴ εὑρεῖν τὸν τρόπον ἐδύνατο, ἐκεῖνο γοῦν προπεπεισμένου, ὅτι λέληθεν αὐτὸν ὁ τρόπος τῆς μαγγανείας, τὸ δʼ οὖν πᾶν ψεῦδός ἐστι καὶ γενέσθαι ἀδύνατον.

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κατʼ ὀλίγον οὖν καὶ ἡ Βιθυνία καὶ ἡ Γαλατία καὶ ἡ Θρᾴκη συνέρρει, ἑκάστου τῶν ἀπαγγελλόντων κατὰ τὸ εἰκὸς λέγοντος ὡς καὶ γεννώμενον ἴδοι τὸν θεὸν καὶ ὕστερον ἅψαιτο μετʼ ὀλίγον παμμεγέθους αὐτοῦ γεγενημένου καὶ τὸ πρόσωπον ἀνθρώπῳ ἐοικότος. γραφαί τε ἐπὶ τούτῳ καὶ εἰκόνες καὶ ξόανα, τὰ μὲν ἐκ χαλκοῦ, τὰ δὲ ἐξ ἀργύρου εἰκασμένα, καὶ ὄνομά γε τῷ θεῷ ἐπιτεθέν· Γλύκων γὰρ ἐκαλεῖτο ἔκ τινος ἐμμέτρου καὶ θείου προστάγματος. ἀνεφώνησε γὰρ ὁ Ἀλέξανδρος Εἰμὶ Γλύκων, τρίτον αἷμα Διός, φάος ἀνθρώποισιν.

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καὶ ἐπειδὴ καιρὸς ἦν, οὗπερ ἕνεκα τὰ πάντα ἐμεμηχάνητο, καὶ χρᾶν τοῖς δεομένοις καὶ θεσπίζειν, παρʼ Ἀμφιλόχου τοῦ ἐν Κιλικίᾳ τὸ ἐνδόσιμον λαβών — καὶ γὰρ ἐκεῖνος, μετὰ τὴν τοῦ πατρὸς τελευτὴν τοῦ Ἀμφιάρεω καὶ τὸν ἐν Θήβαις ἀφανισμὸν αὐτοῦ ἐκπεσὼν τῆς οἰκείαςοἰκείας Fritzsche: σἰκίας MSS. εἰς τὴν Κιλικίαν ἀφικόμενος, οὐ πονήρως ἀπήλλαξεν, προθεσπίζων καὶ αὐτὸς τοῖς Κίλιξι τὰ μέλλοντα καὶ δύʼ ὀβολοὺς ἐφʼ ἑκάστῳ χρησμῷ λαμβάνων — ἐκεῖθεν οὖν τὸ ἐνδόσιμον λαβὼν ὁ Ἀλέξανδρος προλέγει πᾶσι τοῖς ἀφικομένοις ὡς μαντεύσεται ὁ θεός, ῥητήν τινα ἡμέραν προειπών. ἐκέλευσεν δὲ ἕκαστον, οὗ δέοιτο ἂν καὶ ὃ μάλιστα μαθεῖν ἐθέλοι, εἰς βιβλίον ἐγγράψαντα καταρράψαι τε καὶ κατασημήνασθαι κηρῷ ἢ πηλῷ ἢ ἄλλῳ τοιούτῳ. αὐτὸς δὲ λαβὼν τὰ βιβλία καὶ εἰς τὸ ἄδυτον κατελθὼν — ἤδη γὰρ ὁ νεὼς ἐγήγερτο καὶ ἡ σκηνὴ παρεσκεύαστο — καλέσειν ἔμελλε κατὰ τάξιν τοὺς δεδωκότας ὑπὸ κήρυκι καὶ θεολόγῳ, καὶ παρὰ τοῦ θεοῦ ἀκούων ἕκαστα τὸ μὲν βιβλίον ἀποδώσειν σεσημασμένον ὡς εἶχε, τὴν δὲ πρὸς αὐτὸ ἀπόκρισιν ὑπογεγραμμένην, πρὸς ἔπος ἀμειβομένου τοῦ θεοῦ περὶ ὅτου τις ἔροιτο.

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ἦν δὲ τὸ μηχάνημα τοῦτο ἀνδρὶ μὲν οἵῳ σοί, εἰ δὲ μὴ φορτικὸν εἰπεῖν, καὶ οἵῳ ἐμοί, πρόδηλον καὶ γνῶναι ῥᾴδιον, τοῖς δὲ ἰδιώταις καὶ κορύζης μεστοῖς τὴν ῥῖνα τεράστιον καὶ πάνυ ἀπίστῳ ὅμοιον. ἐπινοήσας γὰρ ποικίλας τῶν σφραγίδων τὰς λύσεις ἀνεγίγνωσκέν τε τὰς ἐρωτήσεις ἑκάστας καὶ τὰ δοκοῦντα πρὸς αὐτὰς ἀπεκρίνετο, εἶτα κατειλήσας αὖθις καὶ σημηνάμενος ἀπεδίδου μετὰ πολλοῦ θαύματος τοῖς λαμβάνουσιν. καὶ πολὺ ἦν παρʼ αὐτοῖς τὸ πόθεν γὰρ οὗτος ἠπίστατο ἃ ἐγὼ πάνυ ἀσφαλῶς σημηνάμενος αὐτῷ ἔδωκα ὑπὸ σφραγῖσιν δυσμιμήτοις, εἰ μὴ θεός τις ὡς ἀληθῶς ὁ πάντα γιγνώσκων ἦν·

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τίνες οὖν αἱ ἐπίνοιαι, ἴσως γὰρ ἐρήσῃ με. ἄκουε τοίνυν, ὡς ἔχοις ἐλέγχειν τὰ τοιαῦτα. ἡ πρώτη μὲν ἐκείνη, ὦ φίλτατε Κέλσε· βελόνην πυρώσας τὸ ὑπὸ τὴν σφραγῖδα μέρος τοῦ κηροῦ διατήκων ἐξῄρει καὶ μετὰ τὴν ἀνάγνωσιν τῇ βελόνῃ αὖθις ἐπιχλιάνας τὸν κηρόν, τόν τε κάτω ὑπὸ τῷ λίνῳ καὶ τὸν αὐτὴν τὴν σφραγῖδα ἔχοντα, ῥᾳδίως συνεκόλλα. ἕτερος δὲ τρόπος ὁ διὰ τοῦ λεγομένου κολλυρίου· σκευαστὸν δὲ τοῦτό ἐστιν ἐκ πίττης Βρεττίας καὶ ἀσφάλτου καὶ λίθου τοῦ διαφανοῦς τετριμμένου καὶ κηροῦ καὶ μαστίχης. ἐκ γὰρ τούτων ἁπάντων ἀναπλάσας τὸ κολλύριον καὶ θερμήνας πυρί, σιάλῳ τὴν σφραγῖδα προχρίσας ἐπετίθει καὶ ἀπέματτε τὸν τύπον. εἶτα αὐτίκα ξηροῦ ἐκείνου γενομένου, λύσας ῥᾳδίως καὶ ἀναγνούς, ἐπιθεὶς τὸν κηρὸν ἀπετύπου ὥσπερ ἐκ λίθου τὴν σφραγῖδα εὖ μάλα τῷ ἀρχετύπῳ ἐοικυῖαν. τρίτον ἄλλο πρὸς τούτοις ἄκουσον· τιτάνου γὰρ εἰς κόλλαν ἐμβαλὼν ᾗ κολλῶσι τὰ βιβλία, καὶ κηρὸν ἐκ τούτου ποιήσας, ἔτι ὑγρὸν ὄντα ἐπετίθει τῇ σφραγῖδι καὶ ἀφελών — αὐτίκα δὲ ξηρὸν γίγνεται καὶ κέρατος, μᾶλλον δὲ σιδήρου παγιώτερον — τούτῳ ἐχρῆτο πρὸς τὸν τύπον. ἔστι δὲ καὶ ἄλλα πολλὰ πρὸς τοῦτο ἐπινενοημένα, ὧν οὐκ ἀναγκαῖον μεμνῆσθαι ἁπάντων, ὡς μὴ ἀπειρόκαλοι εἶναι δοκοίημεν, καὶ μάλιστα σοῦ ἐν οἷς κατὰ μάγων συνέγραψας, καλλίστοις τε ἅμα καὶ ὠφελιμωτάτοις συγγράμμασιν καὶ δυναμένοις σωφρονίζειν τοὺς ἐντυγχάνοντας, ἱκανὰ παραθεμένου καὶ πολλῷ τούτων πλείονα.

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ἔχρη οὖν καὶ ἐθέσπιζε, πολλῇ τῇ συνέσει ἐνταῦθα χρώμενος καὶ τὸ εἰκαστικὸν τῇ ἐπινοίᾳ προσάπτων, τοῖς μὲν λοξὰ καὶ ἀμφίβολα πρὸς τὰς ἐρωτήσεις ἀποκρινόμενος, τοῖς δὲ καὶ πάνυ ἀσαφῆ· χρησμῳδικὸν γὰρ ἐδόκει αὐτῷ τοῦτο. τοὺς δὲ ἀπέτρεπεν ἢ προὔτρεπεν, ὡς ἄμεινον ἔδοξεν αὐτῷ εἰκάζοντι· τοῖς δὲ θεραπείας προὔλεγεν καὶ διαίτας, εἰδώς, ὅπερ ἐν ἀρχῇ ἔφην, πολλὰ καὶ χρήσιμα φάρμακα. μάλιστα δὲ εὐδοκίμουν παρʼ αὐτῷ αἱ κυτμίδες, ἀκόπου τι ὄνομα πεπλασμένον, ἐκ λίπους ἀρκείουαἰγεου β. συντεθειμένου.συντεθειμένου Bekker: συντεθειμένον MSS. τὰς μέντοι ἐλπίδας καὶ προκοπὰς καὶ κλήρων διαδοχὰς εἰσαῦθις ἀεὶ ἀνεβάλλετο, προστιθεὶς ὅτι ἔσται πάντα ὁπόταν ἐθελήσω ἐγὼ καὶ Ἀλέξανδρος ὁ προφήτης μου δεηθῇ καὶ εὔξηται ὑπὲρ ὑμῶν.

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ἐτέτακτο δὲ ὁ μισθὸς ἐφʼ ἑκάστῳ χρησμῷ δραχμὴ καὶ δύʼ ὀβολώ. μὴ μικρὸν οἰηθῇς, ὦ ἑταῖρε, μηδʼ ὀλίγον γεγενῆσθαι τὸν πόρον τοῦτον, ἀλλʼ εἰς ἑπτὰ ἢ ὀκτὼ μυριάδας ἑκάστου ἔτους ἤθροιζεν, ἀνὰ δέκα καὶ πεντεκαίδεκα χρησμοὺς τῶν ἀνθρώπων ὑπὸ ἀπληστίας ἀναδιδόντων. λαμβάνων δὲ οὐκ αὐτὸς ἐχρῆτο μόνος οὐδʼ εἰς πλοῦτον ἀπεθησαύριζεν, ἀλλὰ πολλοὺς ἤδη περὶ αὑτὸν ἔχων συνεργοὺς καὶ ὑπηρέτας καὶ πευθῆνας καὶ χρησμοποιοὺς καὶ χρησμοφύλακας καὶ ὑπογραφέας καὶ ἐπισφραγιστὰς καὶ ἐξηγητάς, ἅπασιν ἔνεμεν ἑκάστῳ τὸ κατʼ ἀξίαν.

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ἤδη δέ τινας καὶ ἐπὶ τὴν ἀλλοδαπὴν ἐξέπεμπεν, φήμας ἐμποιήσοντας τοῖς ἔθνεσιν ὑπὲρ τοῦ μαντείου καὶ διηγησομένους ὡς προείποι καὶ ἀνεύροι δραπέτας καὶ κλέπτας καὶ λῃστὰς ἐξελέγξειε καὶ θησαυροὺς ἀνορύξαι παράσχοι καὶ νοσοῦντας ἰάσαιτο, ἐνίους δὲ καὶ ἤδη ἀποθανόντας ἀναστήσειεν. δρόμος οὖν καὶ ὠθισμὸς ἁπανταχόθεν ἐγίγνετο καὶ θυσίαι καὶ ἀναθήματα, καὶ διπλάσια τῷ προφήτῃ καὶ μαθητῇ τοῦ θεοῦ. καὶ γὰρ αὖ καὶ οὗτος ἐξέπεσεν ὁ χρησμός· Τιέμεναι κέλομαι τὸν ἐμὸν θεράπονθʼ ὑποφήτην· οὐ γάρ μοι κτεάνων μέλεται ἄγαν, ἀλλʼ ὑποφήτου·

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ἐπεὶ δὲ ἤδη πολλοὶ τῶν νοῦν ἐχόντων ὥσπερ ἐκ μέθης βαθείας ἀναφέροντες συνίσταντο ἐπʼ αὐτόν, καὶ μάλιστα ὅσοι Ἐπικούρου ἑταῖροι ἦσαν,καὶ μάλιστα οἱ Ἐπικούρου ἑταῖροι, πολλοὶ δὲ ἦσαν β. καὶ ἐν ταῖς πόλεσιν ἐπεφώρατο ἠρέμα ἡ πᾶσα μαγγανεία καὶ συσκευὴ τοῦ δράματος, ἐκφέρει φόβητρόν τι ἐπʼ αὐτούς, λέγων ἀθέων ἐμπεπλῆσθαι καὶ Χριστιανῶν τὸν Πόντον, οἳ περὶ αὐτοῦ τολμῶσι τὰ κάκιστα βλασφημεῖν· οὓς ἐκέλευε λίθοις ἐλαύνειν, εἴ γε θέλουσιν ἵλεω ἔχειν τὸν θεόν. περὶ δὲ Ἐπικούρου καὶ τοιοῦτόν τινα χρησμὸν ἀπεφθέγξατο· ἐρομένου γάρ τινος τί πράττει ἐν Ἅιδου ὁ Ἐπίκουρος; Μολυβδίνας ἔχων, ἔφη, πέδας ἐν βορβόρῳ κάθηται. εἶτα θαυμάζεις εἰ ἐπὶ μέγα ἤρθη τὸ χρηστήριον, ὁρῶν τὰς ἐρωτήσεις τῶν προσιόντων συνετὰς καὶ πεπαιδευμένας;

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ὅλως δὲ ἄσπονδος καὶ ἀκήρυκτος αὐτῷ ὁ πόλεμος πρὸς Ἐπίκουρον ἦν· μάλα εἰκότως. τίνι γὰρ ἂν ἄλλῳ δικαιότερον προσεπολέμει γόης ἄνθρωπος καὶ τερατείᾳ φίλος, ἀληθείᾳ δὲ ἔχθιστος, ἢ Ἐπικούρῳ ἀνδρὶ τὴν φύσιν τῶν πραγμάτων καθεωρακότι καὶ μόνῳ τὴν ἐν αὐτοῖς ἀλήθειαν εἰδότι; οἱ μὲν γὰρ ἀμφὶ τὸν Πλάτωνα καὶ Χρύσιππον καὶ Πυθαγόραν φίλοι, καὶ εἰρήνη βαθεῖα πρὸς ἐκείνους ἦν· ὁ δὲ ἄτεγκτος Ἐπίκουρος — οὕτως γὰρ αὐτὸν ὠνόμαζεν — ἔχθιστος δικαίως, πάντα ταῦτα ἐν γέλωτι καὶ παιδιᾷ τιθέμενος. διὸ καὶ τὴν Ἄμαστριν ἐμίσει μάλιστα τῶν Ποντικῶν πόλεων, ὅτι ἠπίστατο τοὺς περὶ Λέπιδον καὶ ἄλλους ὁμοίους αὐτοῖς πολλοὺς ἐνόντας ἐν τῇ πόλει· οὐδὲ ἐχρησμῴδησε πώποτε Ἀμαστριανῷ ἀνδρί. ὁπότε δὲ καὶ ἐτόλμησεν ἀδελφῷ συγκλητικοῦ χρησμῳδῆσαι, καταγελάστως ἀπήλλαξεν, οὐχ εὑρὼν οὔτε αὐτὸς πλάσασθαι χρησμὸν δεξιὸν οὔτε τὸν ποιῆσαι πρὸς καιρὸν αὐτῷ δυνησόμενον. μεμφομένῳ γὰρ αὐτῷ στομάχου ὀδύνην προστάξαι βουλόμενος ὕειον πόδα μετὰ μαλάχης ἐσκευασμένον ἐσθίειν οὕτως ἔφη· Μάλβακα χοιράων ἱερῇ κυμίνευε σιπύδνῳ.

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πολλάκις μὲν οὖν, ὡς προεῖπον, ἔδειξε τὸν δράκοντα τοῖς δεομένοις, οὐχ ὅλον, ἀλλὰ τὴν οὐρὸν μάλιστα καὶ τὸ ἄλλο σῶμα προβεβληκώς, τὴν κεφαλὴν δὲ ὑπὸ κόλπου ἀθέατον φυλάττων. ἐθελήσας δὲ καὶ μειζόνως ἐκπλῆξαι τὸ πλῆθος, ὑπέσχετο καὶ λαλοῦντα παρέξειν τὸν θεόν, αὐτὸν ἄνευ ὑποφήτου χρησμῳδοῦντα. εἶτα οὐ χαλεπῶς γεράνων ἀρτηρίας συνάψας καὶ διὰ τῆς κεφαλῆς ἐκείνης τῆς μεμηχανημένης πρὸς ὁμοιότητα διείρας, ἄλλου τινὸς ἔξωθεν ἐμβοῶντος, ἀπεκρίνετο πρὸς τὰς ἐρωτήσεις, τῆς φωνῆς διὰ τοῦ ὀθονίνου ἐκείνου Ἀσκληπιοῦ προπιπτούσης.

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ἐκαλοῦντο δὲ οἱ χρησμοὶ οὗτοι αὐτόφωνοι, καὶ οὐ πᾶσιν ἐδίδοντο οὐδὲ ἀνέδην, ἀλλὰ τοῖς εὐπαρύφοις καὶ πλουσίοις καὶ μεγαλοδώροις.

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ὁ γοῦν Σευηριανῷ δοθεὶς ὑπὲρ τῆς εἰς Ἀρμενίαν εἰσόδου τῶν αὐτοφώνων καὶ αὐτὸς ἦν. προτρέπων γὰρ αὐτὸν ἐπὶ τὴν εἰσβολὴν οὕτως ἔφη· +Πάρθους Ἀρμενίους τε θοῷ ὑπὸ δουρὶ δαμάσσας + +νοστήσεις Ῥώμην καὶ Θύβριδος ἀγλαὸν ὕδωρ + +στέμμα φέρων κροτάφοισι μεμιγμένον ἀκτίνεσσιν. + εἶτʼ ἐπειδὴ πεισθεὶς ὁ ἠλίθιος ἐκεῖνος Κελτὸς εἰσέβαλε καὶ ἀπήλλαξεν αὐτῇ στρατιᾷ ὑπὸ τοῦ ὈσρόουὈσρόου Kuhn: Ὀθρύου β, Ὀθρυάδου γ. Cf. Hist. Conscrib. 15 and 21. κατακοπείς, τοῦτον μὲν τὸν χρησμὸν ἐξαιρεῖ ἐκ τῶν ὑπομνημάτων, ἐντίθησιν δʼ ἄλλον ἀντʼ αὐτοῦ· +μὴ σύ γʼ ἐπʼ Ἀρμενίους ἐλάαν στρατόν, οὐ γὰρ ἄμεινον, + +μή σοι θηλυχίτων τις ἀνὴρ τόξου ἄπο λυγρὸν + +πότμον ἐπιπροϊεὶς παύσῃ βιότοιο φάους τε. +

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καὶ γὰρ αὖ καὶ τοῦτο σοφώτατον ἐπενόησε, τοὺς μεταχρονίους χρησμοὺς ἐπὶ θεραπείᾳ τῶν κακῶς προτεθεσπισμένων καὶ ἀποτετευγμένων. πολλάκις γὰρ πρὸ μὲν τῆς τελευτῆς τοῖς νοσοῦσιν ὑγίειαν ἐπηγγέλλετο, ἀποθανόντων δὲ χρησμὸς ἄλλος ἕτοιμος ἦν παλινῳδῶν· +Μηκέτι δίζησθαι νούσοιο λυγρῆς ἐπαρωγήν· + +πότμος γὰρ προφανὴς οὐδʼ ἐκφυγέειν δυνατόν σοι. +

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εἰδὼς δὲ τοὺς ἐν Κλάρῳ καὶ Διδύμοις καὶ Μαλλῷ καὶ αὐτοὺς εὐδοκιμοῦντας ἐπὶ τῇ ὁμοίᾳ μαντικῇ ταύτῃ, φίλους αὐτοὺς ἐποιεῖτο, πολλοὺς τῶν προσιόντων πέμπων ἐπʼ αὐτοὺς λέγων· Ἐς Κλάρον ἵεσο νῦν, τοὐμοῦ πατρὸς ὡς ὄπʼ ἀκούσῃς. καὶ πάλιν· Βραγχιδέων ἀδύτοισι πελάζεο καὶ κλύε χρησμῶν. καὶ αὖθις· ἐς Μαλλὸν χώρει θεσπίσματά τʼ Ἀμφιλόχοιο.

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ταῦτα μὲν ἐντὸς τῶν ὅρων μέχρι τῆς Ἰωνίας καὶ Κιλικίας καὶ Παφλαγονίας καὶ Γαλατίας. ὡς δὲ καὶ εἰς τὴν Ἰταλίαν διεφοίτησεν τοῦ μαντείου τὸ κλέος καὶ εἰς τὴν Ῥωμαίων πόλιν ἐνέπεσεν, οὐδεὶς ὅστις οὐκ ἄλλος πρὸ ἄλλου ἠπείγετο, οἱ μὲν αὐτοὶ ἰόντες, οἱ δὲ πέμποντες, καὶ μάλιστα οἱ δυνατώτατοι καὶ μέγιστον ἀξίωμα ἐν τῇ πόλει ἔχοντες· ὧν πρῶτος καὶ κορυφαιότατος ἐγένετο Ῥουτιλιανός, ἀνὴρ τὰ μὲν ἄλλα καλὸς καὶ ἀγαθὸς καὶ ἐν πολλαῖς τάξεσι Ῥωμαϊκαῖς ἐξητασμένος, τὰ δὲ περὶ τοὺς θεοὺς πάνυ νοσῶν καὶ ἀλλόκοτα περὶ αὐτῶν πεπιστευκώς, εἰ μόνον ἀληλιμμένον που λίθον ἢ ἐστεφανωμένον θεάσαιτο, προσπίπτων εὐθὺς καὶ προσκυνῶν καὶ ἐπὶ πολὺ παρεστὼς καὶ εὐχόμενος καὶ τἀγαθὰ παρʼ αὐτοῦ αἰτῶν.

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οὗτος τοίνυν ἀκούσας τὰ περὶ τοῦ χρηστηρίου μικροῦ μὲν ἐδέησεν ἀφεὶς τὴν ἐγκεχειρισμένην τάξιν εἰς τὸ τοῦ Ἀβώνου τεῖχος ἀναπτῆναι. ἔπεμπε δʼ οὖν ἄλλους ἐπʼ ἄλλοις· οἱ δὲ πεμπόμενοι, ἰδιῶταί τινες οἰκέται, ῥᾳδίως ἐξαπατηθέντες ἂν ἐπανῄεσαν, τὰ μὲν ἰδόντες, τὰ δὲ ὡς ἰδόντες καὶ ἀκούσαντες διηγούμενοι καὶ προσεπιμετροῦντες ἔτι πλείω τούτων, ὡς ἐντιμότεροι εἶεν παρὰ τῷ δεσπότῃ. ἐξέκαιον οὖν τὸν ἄθλιον γέροντα καὶ εἰς μανίαν ἐρρωμένην ἐνέβαλον.

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οὗτος τοίνυν ἀκούσας τὰ περὶ τοῦ χρηστηρίου μικροῦ μὲν ἐδέησεν ἀφεὶς τὴν ἐγκεχειρισμένην τάξιν εἰς τὸ τοῦ Ἀβώνου τεῖχος ἀναπτῆναι. ἔπεμπε δʼ οὖν ἄλλους ἐπʼ ἄλλοις· οἱ δὲ πεμπόμενοι, ἰδιῶταί τινες οἰκέται, ῥᾳδίως ἐξαπατηθέντες ἂν ἐπανῄεσαν, τὰ μὲν ἰδόντες, τὰ δὲ ὡς ἰδόντες καὶ ἀκούσαντεςκαὶ ὡς ἀκούσαντες γ, edd. But ὡς was added by someone who thought that καὶ was the conjunction. Its real force becomes apparent if one transposes thus: τὰ δὲ καὶ ἀκούσαντες ὡς ἰδόντες διηγούμενοι. διηγούμενοι καὶ προσεπιμετροῦντες ἔτι πλείω τούτων, ὡς ἐντιμότεροι εἶεν παρὰ τῷ δεσπότῃ. ἐξέκαιον οὖν τὸν ἄθλιον γέροντα καὶ εἰς μανίαν ἐρρωμένην ἐνέβαλον.

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ὁ δέ, ὡς ἂν τοῖς πλείστοις καὶ δυνατωτάτοις φίλος ὤν, περιῄει τὰ μὲν διηγούμενος ὡς ἀκούσειε παρὰ τῶν πεμφθέντων, τὰ δὲ καὶ παρʼ αὑτοῦ προστιθείς. ἐνέπλησεν οὖν τὴν πόλιν καὶ διεσάλευσεν οὗτος, καὶ τῶν ἐν τῇ αὐλῇ τοὺς πλείστους διεθορύβησεν, οἳ αὐτίκα καὶ αὐτοὶ ἠπείγοντο ἀκοῦσαί τι τῶν καθʼ αὑτούς.

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ὁ δὲ τοὺς ἀφικνουμένους πάνυ φιλοφρόνως ὑποδεχόμενος ξενίοις τε καὶ ταῖς ἄλλαις δωρεαῖς πολυτελέσιν εὔνους ἐργαζόμενος αὑτῷ ἀπέπεμπεν οὐκ ἀπαγγελοῦντας μόνον τὰς ἐρωτήσεις, ἀλλὰ καὶ ὑμνήσοντας τὸν θεὸν καὶ τεράστια ὑπὲρ τοῦ μαντείου καὶ αὐτοὺς ψευσομένους.

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ἀλλὰ καὶ μηχανᾶταί τι ὁ τρισκατάρατος οὐκ ἄσοφον οὐδὲ τοῦ προστυχόντος λῃστοῦ ἄξιον. λύων γὰρ τὰ πεπεμμένα βιβλία καὶ ἀναγιγνώσκων, εἴ τι εὕροι ἐπισφαλὲς καὶ παρακεκινδυνευμένον ἐν ταῖς ἐρωτήσεσιν, κατεῖχεν αὐτὸς καὶ οὐκ ἀπέπεμπεν, ὡς ὑποχειρίους καὶ μονονουχὶ δούλους διὰ τὸ δέος ἔχοι τοὺς πεπομφότας, μεμνημένους οἷα ἦν ἃ ἤροντο. συνίης δὲ οἵας εἰκὸς τοὺς πλουσίους καὶ μέγα δυναμένους τὰς πύστεις πυνθάνεσθαι. ἐλάμβανεν οὖν πολλὰ παρʼ ἐκείνων, εἰδότων ὅτι ἐντὸς αὐτοὺς ἔχοι τῶν ἀρκύων.

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βούλομαι δέ σοι καὶ τῶν Ῥουτιλιανῷ δοθέντων χρησμῶν ἐνίους εἰπεῖν. πυνθανομένῳ γὰρ αὐτῷ ὑπὲρ τοῦ παιδὸς ἐκ προτέρας γυναικός, παιδείας ὥραν ἔχοντος, ὅντινα προστήσεται διδάσκαλον τῶν μαθημάτων αὐτοῦ, ἔφη· Πυθαγόρην πολέμων τε διάκτορον ἐσθλὸν ἀοιδόν. εἶτα μετʼ ὀλίγας ἡμέρας τοῦ παιδὸς ἀποθανόντος, ὁ μὲν ἠπόρει καὶ οὐδὲν εἶχεν λέγειν πρὸς τοὺς αἰτιωμένους, παρὰ πόδας οὕτως ἐληλεγμένου τοῦ χρησμοῦ ὁ δὲ Ῥουτιλιανὸς αὐτὸς φθάσας ὁ βέλτιστος ἀπελογεῖτο ὑπὲρ τοῦ μαντείου λέγων, τοῦτο αὐτὸ προδεδηλωκέναι τὸν θεὸν καὶ διὰ τοῦτο ζῶντα μὲν κελεῦσαι μηδένα διδάσκαλον ἑλέσθαι αὐτῷ, Πυθαγόραν δὲ καὶ Ὅμηρον πάλαι τεθνεῶτας, οἷς εἰκὸς τὸ μειράκιον ἐν Ἅιδου νῦν συνεῖναι. τί τοίνυν μέμφεσθαι ἄξιον Ἀλεξάνδρῳ, εἰ τοιούτοις ἀνθρωπίσκοις ἐνδιατρίβειν ἠξίου;

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αὖθις δὲ πυνθανομένῳ αὐτῷ τὴν τίνος ψυχὴν αὐτὸς διεδέξατο, ἔφη· πρῶτον Πηλείδης ἐγένου, μετὰ ταῦτα Μένανδρος, εἶθʼ ὃς νῦν φαίνῃ, μετὰ δʼ ἔσσεαι ἡλιὰς ἀκτίς, ζήσεις δʼ ὀγδώκοντʼ ἐπὶ τοῖς ἑκατὸν λυκάβαντας. ὁ δὲ ἑβδομηκοντούτης ἀπέθανεν μελαγχολήσας, οὐ περιμείνας τὴν τοῦ θεοῦ ὑπόσχεσιν.

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ὁ δὲ τοὺς ἀφικνουμένους πάνυ φιλοφρόνως ὑποδεχόμενος ξενίοις τε καὶ ταῖς ἄλλαις δωρεαῖς πολυτελέσιν εὔνους ἐργαζόμενος αὑτῷ ἀπέπεμπεν οὐκ ἀπαγγελοῦντας μόνον τὰς ἐρωτήσεις, ἀλλὰ καὶ ὑμνήσοντας τὸν θεὸν καὶ τεράστια ὑπὲρ τοῦ μαντείου καὶ αὐτοὺς ψευσομένους.

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ἀλλὰ καὶ μηχανᾶταί τι ὁ τρισκατάρατος οὐκ ἄσοφον οὐδὲ τοῦ προστυχόντος λῃστοῦ ἄξιον. λύων γὰρ τὰ πεπεμμένα βιβλία καὶ ἀναγιγνώσκων, εἴ τι εὕροι ἐπισφαλὲς καὶ παρακεκινδυνευμένον ἐν ταῖς ἐρωτήσεσιν, κατεῖχεν αὐτὸς καὶ οὐκ ἀπέπεμπεν, ὡς ὑποχειρίους καὶ μονονουχὶ δούλους διὰ τὸ δέος ἔχοι τοὺς πεπομφότας, μεμνημένους οἷα ἦν ἃ ἤροντο. συνίης δὲ οἵαςοἵας du Soul: οἷα MSS. εἰκὸς τοὺς πλουσίους καὶ μέγα δυναμένους τὰς πύστεις πυνθάνεσθαι. ἐλάμβανεν οὖν πολλὰ παρʼ ἐκείνων, εἰδότων ὅτι ἐντὸς αὐτοὺς ἔχοι τῶν ἀρκύων.

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βούλομαι δέ σοι καὶ τῶν Ῥουτιλιανῷ δοθέντων χρησμῶν ἐνίους εἰπεῖν. πυνθανομένῳ γὰρ αὐτῷ ὑπὲρ τοῦ παιδὸς ἐκ προτέρας γυναικός, παιδείας ὥραν ἔχοντος, ὅντινα προστήσεται διδάσκαλον τῶν μαθημάτων αὐτοῦ, ἔφη· Πυθαγόρην πολέμων τε διάκτορον ἐσθλὸν ἀοιδόν. εἶτα μετʼ ὀλίγας ἡμέρας τοῦ παιδὸς ἀποθανόντος, ὁ μὲν ἠπόρει καὶ οὐδὲν εἶχεν λέγειν πρὸς τοὺς αἰτιωμένους, παρὰ πόδας οὕτως ἐληλεγμένου τοῦ χρησμοῦ· ὁ δὲ Ῥουτιλιανὸς αὐτὸς φθάσας ὁ βέλτιστος ἀπελογεῖτο ὑπὲρ τοῦ μαντείου λέγων, τοῦτο αὐτὸ προδεδηλωκέναι τὸν θεὸν καὶ διὰ τοῦτο ζῶντα μὲν κελεῦσαι μηδένα διδάσκαλον ἑλέσθαι αὐτῷ, Πυθαγόραν δὲ καὶ Ὅμηρον πάλαι τεθνεῶτας, οἷς εἰκὸς τὸ μειράκιον ἐν Ἅιδου νῦν συνεῖναι. τί τοίνυν μέμφεσθαι ἄξιον Ἀλεξάνδρῳ, εἰ τοιούτοις ἀνθρωπίσκοις ἐνδιατρίβειν ἠξίου;

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αὖθις δὲ πυνθανομένῳ αὐτῷ τὴν τίνος ψυχὴν αὐτὸς διεδέξατο, ἔφη· +πρῶτον Πηλείδης ἐγένου, μετὰ ταῦτα Μένανδρος, + +εἶθʼ ὃς νῦν φαίνῃ, μετὰ δʼ ἔσσεαι ἡλιὰς ἀκτίς, + +ζήσεις δʼ ὀγδώκοντʼ ἐπὶ τοῖς ἑκατὸν λυκάβαντας. + ὁ δὲ ἑβδομηκοντούτης ἀπέθανεν μελαγχολήσας, οὐ περιμείνας τὴν τοῦ θεοῦ ὑπόσχεσιν.

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καὶ οὗτος ὁ χρησμὸς τῶν αὐτοφώνων ἦν.

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ἐρομένῳ δὲ αὐτῷ ποτε καὶ περὶ γάμου ῥητῶς ἔφη· γῆμον Ἀλεξάνδρου τε Σεληναίης τε θύγατρα. διεδεδώκει δὲ πάλαι λόγον ὡς τῆς θυγατρός, ἣν εἶχεν, ἐκ Σελήνης αὐτῷ γενομένης τὴν γὰρ Σελήνην ἔρωτι ἁλῶναι αὐτοῦ καθεύδοντά ποτε ἰδοῦσαν, ὅπερ αὐτῇ ἔθος, κοιμωμένων ἐρᾶν τῶν καλῶν. ὁ δʼ οὐδὲν μελλήσας ὁ συνετώτατος Ῥουτιλιανὸς ἔπεμπεν εὐθὺς ἐπὶ τὴν κόρην καὶ τοὺς γάμους συνετέλει ἑξηκοντούτης νυμφίος καὶ συνῆν, τὴν πενθερὰν Σελήνην ἑκατόμβαις ὅλαις ἱλασκόμενος καὶ τῶν ἐπουρανίων εἷς καὶ αὐτὸς οἰόμενος γεγονέναι.

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ὁ δʼ ὡς ἅπαξ τῶν ἐν Ἰταλίᾳ πραγμάτων ἐλάβετο, μείζω ἀεὶ προσεπενόει καὶ πάντοσε τῆς Ῥωμαίων ἀρχῆς ἔπεμπε χρησμολόγους, ταῖς πόλεσι προλέγων λοιμοὺς καὶ πυρκαϊὰς φυλάσσεσθαι καὶ σεισμούς· καὶ ἀσφαλῶς βοηθήσειν, ὡς μὴ γένοιτό τι τούτων, αὐτὸς ὑπισχνεῖτο αὐτοῖς. ἕνα δέ τινα χρησμόν, αὐτόφωνον καὶ αὐτόν, εἰς ἅπαντα τὰ ἔθνη ἐν τῷ λοιμῷ διεπέμψατο ἦν δὲ τὸ ἔπος ἕν· Φοῖβος ἀκειρεκόμης λοιμοῦ νεφέλην ἀπερύκει. καὶ τοῦτο ἦν ἰδεῖν τὸ ἔπος πανταχοῦ ἐπὶ τῶν πυλώνων γεγραμμένον ὡς τοῦ λοιμοῦ ἀλεξιφάρμακον. τὸ δʼ εἰς τοὐναντίον τοῖς πλείστοις προὐχώρει κατὰ γάρ τινα τύχην αὗται μάλιστα αἱ οἰκίαι ἐκενώθησαν αἷς τὸ ἔπος ἐπεγέγραπτο. καὶ μή με νομίσῃς τοῦτο λέγειν, ὅτι διὰ τὸ ἔπος ἀπώλλυντο· ἀλλὰ τύχῃ τινὶ οὕτως ἐγένετο. τάχα δὲ καὶ οἱ πολλοὶ θαρροῦντες τῷ στίχῳ ἠμέλουν καὶ ῥᾳθυμότερον διῃτῶντο, οὐδὲν τῷ χρησμῷ πρὸς τὴν νόσον συντελοῦντες, ὡς ἂν ἔχοντες προμαχομένας αὑτῶν τὰς συλλαβὰς καὶ τὸν ἀκειρεκόμην Φοῖβον ἀποτοξεύοντα τὸν λοιμόν.

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Πευθῆνας μέντοι ἐν αὐτῇ Ῥώμῃ κατεστήσατο πάνυ πολλοὺς τῶν συνωμοτῶν, οἳ τὰς ἑκάστου γνώμας διήγγελλον αὐτῷ καὶ τὰς ἐρωτήσεις προεμήνυον καὶ ὧν μάλιστα ἐφίενται, ὡς ἕτοιμον αὐτὸν πρὸς τὰς ἀποκρίσεις καὶ πρὶν ἥκειν τοὺς πεμπομένους καταλαμβάνεσθαι.

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καὶ πρὸς μὲν τὰ ἐν τῇ Ἰταλίᾳ ταῦτα προεμηχανᾶτο οἴκοι δὲ καὶ τὰ τοιαῦτα. τελετήν τε γάρ τινα συνίσταται καὶ δᾳδουχίας καὶ ἱεροφαντίας, τριῶν ἑξῆς ἀεὶ τελουμένων ἡμερῶν. καὶ ἐν μὲν τῇ πρώτῃ πρόρρησις ἦν ὥσπερ Ἀθήνησι τοιαύτη· εἴ τις ἄθεος ἢ Χριστιανὸς ἢ Ἐπικούρειος ἥκει κατάσκοπος τῶν ὀργίων, φευγέτω· οἱ δὲ πιστεύοντες τῷ θεῷ τελείσθωσαν τύχῃ τῇ ἀγαθῇ. εἶτʼ εὐθὺς ἐν ἀρχῇ ἐξέλασις ἐγίγνετο καὶ ὁ μὲν ἡγεῖτο λέγων ἔξω Χριστιανούς, τὸ δὲ πλῆθος ἅπαν ἐπεφθέγγετο ἔξω Ἐπικουρείους. εἶτα Λητοῦς ἐγίγνετο λοχεία καὶ Ἀπόλλωνος γοναὶ καὶ Κορωνίδος γάμος καὶ Ἀσκληπιὸς ἐτίκτετο. ἐν δὲ τῇ δευτέρᾳ Γλύκωνος ἐπιφάνεια καὶ γέννησις τοῦ θεοῦ.

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τρίτῃ δὲ ἡμέρᾳ Ποδαλειρίου ἦν καὶ τῆς μητρὸς Ἀλεξάνδρου γάμος Δᾳδὶς δὲ ἐκαλεῖτο καὶ δᾷδες δὲ ἐκαίοντο. καὶ τελευταῖον Σελήνης καὶ Ἀλεξάνδρου ἔρως καὶ τικτομένη τοῦ Ῥουτιλιανοῦ ἡ γυνή. ἐδᾳδούχει δὲ καὶ ἱεροφάντει ὁ Ἐνδυμίων Ἀλέξανδρος. καὶ ὁ μὲν καθεύδων δῆθεν κατέκειτο ὲν τῷ μέσῳ, κατῄει δὲ ἐπʼ αὐτὸν ἀπὸ τῆς ὀροφῆς ὡς ἐξ οὐρανοῦ ἀντὶ τῆς Σελήνης Ῥουτιλία τις ὡραιοτάτη, τῶν Καίσαρος οἰκονόμων τινὸς γυνή, ὡς ἀληθῶς ἐρῶσα τοῦ Ἀλεξάνδρου καὶ ἀντερωμένη ὑπʼ αὐτοῦ, καὶ ἐν ὀφθαλμοῖς τοῦ ὀλεθρίου ἐκείνου ἀνδρὸς φιλήματά τε ἐγίγνετο ἐν τῷ μέσῳ καὶ περιπλοκαί. εἰ δὲ μὴ πολλαὶ ἦσαν αἱ δᾷδες, τάχα ἄν τι καὶ τῶν ὑπὸ κόλπου ἐπράττετο. μετὰ μικρὸν δὲ εἰσῄει πάλιν ἱεροφαντικῶς ἐσκευασμένος ἐν πολλῇ τῇ σιωπῇ, καὶ αὐτὸς μὲν ἔλεγε μεγάλῃ τῇ φωνῇ, ἰὴ Γλύκων ἐπεφθέγγοντο δὲ αὐτῷ ἐπακολουθοῦντες Εὐμολπίδαι δῆθεν καὶ Κήρυκές τινες Παφλαγόνες, καρβατίνας ὑποδεδεμένοι, πολλὴν τὴν σκοροδάλμην ἐρυγγάνοντες, ἰὴ Ἀλέξανδρε.

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πολλάκις δὲ ἐν τῇ δᾳδουχίᾳ καὶ τοῖς μυστικοῖς σκιρτήμασιν γυμνωθεὶς ὁ μηρὸς αὐτοῦ ἐξεπίτηδες χρυσοῦς διεφάνη, δέρματος ὡς εἰκὸς ἐπιχρύσου περιτεθέντος καὶ πρὸς τὴν αὐγὴν τῶν λαμπάδων ἀποστίλβοντος. ὥστε καὶ γενομένης ποτὲ ζητήσεως δύο τισὶ τῶν μωροσόφων ὑπὲρ αὐτοῦ, εἴτε Πυθαγόρου τὴν ψυχὴν ἔχοι διὰ τὸν χρυσοῦν μηρὸν εἴτε ἄλλην ὁμοίαν αὐτῇ, καὶ τὴν ζήτησιν ταύτην αὐτῷ Ἀλεξάνδρῳ ἐπανενεγκόντων, ὁ βασιλεὺς Γλύκων χρησμῷ ἔλυσεν τὴν ἀπορίαν· Πυθαγόρου ψυχὴ ποτὲ μὲν φθίνει, ἄλλοτε δʼ αὔξει· ἡ δὲ προφητείη δίης φρενός ἐστιν ἀπορρώξ. καί μιν ἔπεμψε πατήρ ἀγαθῶν ἀνδρῶν ἐπαρωγόν καὶ πάλιν ἐς Διὸς εἶσι Διὸς βληθεῖσα κεραυνῷ.

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προλέγων δὲ πᾶσιν ἀπέχεσθαι παιδίου συνουσίας, ὡς ἀσεβὲς ὄν, αὐτὸς τοιόνδε τι ὁ γεννάδας ἐτεχνήσατο. ταῖς γὰρ πόλεσι ταῖς Ποντικαῖς καὶ ταῖς Παφλαγονικαῖς ἐπήγγελλε θεηκόλους πέμπειν εἰς τριετίαν, ὑμνήσοντας παρʼ αὐτῷ τὸν θεόν, καὶ ἔδει δοκιμασθέντας καὶ προκριθέντας τοὺς εὐγενεστάτους καὶ ὡραιοτάτους καὶ κάλλει διαφέροντας πεμφθῆναι· οὓς ἐγκλεισάμενος ὥσπερ ἀργυρωνήτοις ἐχρῆτο, συγκαθεύδων καὶ πάντα τρόπον ἐμπαροινῶν. καὶ νόμον δὲ ἐπεποίητο, ὑπὲρ τὰ ὀκτωκαίδεκα ἔτη μηδένα τῷ αὐτοῦ στόματι δεξιοῦσθαι μηδὲ φιλήματι ἀσπάζεσθαι, ἀλλὰ τοῖς ἄλλοις προτείνων τὴν χεῖρα κύσαι μόνους τοὺς ὡραίους κατεφίλει, καὶ ἐκαλοῦντο οἱ ἐντὸς τοῦ φιλήματος.

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τοιαῦτα ἐντρυφῶν τοῖς ἀνοήτοις διετέλει, γυναῖκάς τε ἀνέδην διαφθείρων καὶ παισὶ συνών. καὶ ἦν μέγα καὶ εὐκτὸν ἑκάστῳ, εἴ τινος γυναικὶ προσβλέψειεν εἰ δὲ καὶ φιλήματος ἀξιώσειεν, ἀθρόαν τὴν ἀγαθὴν τύχην ᾤετο ἕκαστος εἰς τὴν οἰκίαν αὐτῷ εἰσρυήσεσθαι. πολλαὶ δὲ καὶ ηὔχουν τετοκέναι παρʼ αὐτοῦ, καὶ οἱ ἄνδρες ἐπεμαρτύρουν ὅτι ἀληθῆ λέγουσιν.

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ἐθέλω δέ σοι καὶ διάλογον διηγήσασθαι τοῦ Γλύκωνος καὶ Σακερδῶτός τινος, Τιανοῦ ἀνθρώπου· ὁποίου τινὸς τὴν σύνεσιν, εἴσῃ ἀπὸ τῶν ἐρωτήσεων. ἀνέγνων δὲ αὐτὸν χρυσοῖς γράμμασιν γεγραμμένον ἐν Τίῳ, ἐν τῇ τοῦ Σακερδῶτος οἰκίᾳ. εἰπὲ γάρ μοι, ἔφη, ὦ δέσποτα Γλύκων, τίς εἶ; ἐγώ, ἦ δʼ ὅς, Ἀσκληπιὸς νέος. ἄλλος παρʼ ἐκεῖνον τὸν πρότερον; πῶς λέγεις; οὐ θέμις ἀκοῦσαί σε τοῦτό γε. πόσα δὲ ἡμῖν ἔτη παραμενεῖς χρησμῳδῶν; τρίτον πρὸς τοῖς χιλίοις. εἶτα ποῖ μεταστήσῃ; ἐς Βάκτρα καὶ τὴν ἐκεῖ γῆν δεῖ γὰρ ἀπολαῦσαι καὶ τοὺς βαρβάρους τῆς ἐπιδημίας τῆς ἐμῆς. τὰ δʼ ἄλλα χρηστήρια, τὸ ἐν Διδύμοις καὶ τὸ ἐν Κλάρῳ καὶ τὸ ἐν Δελφοῖς, ἔχουσι τὸν πατέρα τὸν Ἀπόλλω χρησμῳδοῦντα, ἢ ψευδεῖς εἰσιν οἱ νῦν ἐκπίπτοντες ἐκεῖ χρησμοί; μηδὲ τοῦτο ἐθελήσῃς εἰδέναι· οὐ γὰρ θέμις. ἐγὼ δὲ τίς ἔσομαι μετὰ τὸν νῦν βίον; κάμηλος, εἶτα ἵππος, εἶτʼ ἀνὴρ σοφὸς καὶ προφήτης οὐ μείων Ἀλεξάνδρου.

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Τοιαῦτα μὲν ὁ Γλύκων τῷ Σακερδῶτι διελέχθη. ἐπὶ τέλει δὲ χρησμὸν ἔμμετρον ἐφθέγξατο, εἰδὼς αὐτὸν Λεπίδῳ ἑταῖρον ὄντα· Μὴ πείθου Λεπίδῳ, ἐπεὶ ἦ λυγρὸς οἶτος ὀπηδεῖ. πάνυ γὰρ ἐδεδίει τὸν Ἐπίκουρον, ὡς προεῖπον, ὥς τινα ἀντίτεχνον καὶ ἀντισοφιστὴν τῆς μαγγανείας αὐτοῦ.

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ἕνα γοῦν τινα τῶν Ἐπικουρείων, τολμήσαντα καὶ διελέγχειν αὐτὸν ἐπὶ πολλῶν τῶν παρόντων, εἰς κίνδυνον οὐ μικρὸν κατέστησεν. ὁ μὲν γὰρ προσελθὼν ἔλεγεν μεγάλῃ τῇ φωνῇ· σὺ μέντοι γε, ὦ Ἀλέξανδρε, τὸν δεῖνα Παφλαγόνα προσαγαγεῖν οἰκέτας αὐτοῦ τῷ ἡγουμένῳ τῆς Γαλατίας τὴν ἐπὶ θανάτῳ ἀνέπεισας ὡς ἀπεκτονότας τὸν υἱὸν αὐτοῦ ἐν Ἀλεξανδρείᾳ παιδευόμενον, ὁ δὲ νεανίσκος ζῇ καὶ ἐπανελήλυθε ζῶν μετὰ τὴν τῶν οἰκετῶν ἀπώλειαν, θηρίοις ὑπὸ σοῦ παραδοθέντων. τοιοῦτον δέ τι ἐγεγένητο ἀναπλεύσας ὁ νεανίσκος εἰς Αἴγυπτον ἄχρι τοῦ Κλύσματος, πλοίου ἀναγομένου ἐπείσθη καὶ αὐτὸς εἰς Ἰνδίαν πλεῦσαι, κἀπειδήπερ ἐβράδυνεν, οἱ δυστυχεῖς ἐκεῖνοι οἰκέται αὐτοῦ, οἰηθέντες ἢ ἐν τῷ Νείλῳ πλέοντα διεφθάρθαι τὸν νεανίσκον ἢ καὶ ὑπὸ λῃστῶν - πολλοὶ δὲ ἦσαν τότε — ἀνῃρῆσθαι, ἐπανῆλθον ἀπαγγέλλοντες αὐτοῦ τὸν ἀφανισμόν. εἶτα ὁ χρησμὸς καὶ ἡ καταδίκη, μεθʼ ἣν ἐπέστη ὁ νεανίσκος διηγούμενος τὴν ἀποδημίαν.

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ὃ μὲν ταῦτα ἔλεγεν. ὁ δὲ Ἀλέξανδρος ἀγανακτήσας ἐπὶ τῷ ἐλέγχῳ καὶ μὴ φέρων τοῦ ὀνείδους τὴν ἀλήθειαν ἐκέλευεν τοὺς παρόντας λίθοις βάλλειν αὐτόν, ἢ καὶ αὐτοὺς ἐναγεῖς ἔσεσθαι καὶ Ἐπικουρείους κληθήσεσθαι. τῶν δὲ βάλλειν ἀρξαμένων Δημόστρατός τις ἐπιδημῶν, τοῦ Πόντου πρῶτος, περιχυθεὶς ἐρρύσατο τοῦ θανάτου τὸν ἄνθρωπον μικροῦ δεῖν καταλευσθέντα, πάνυ δικαίως. τί γὰρ ἔδει μόνον φρονεῖν ἐν τοσούτοις μεμηνόσιν καὶ παραπολαῦσαι τῆς Παφλαγόνων μωρίας;

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καὶ τὰ μὲν κατʼ ἐκεῖνον τοιαῦτα. εἰ δέ τινι, προσκαλουμένων κατὰ τάξιν τῶν χρησμῶν — πρὸ μιᾶς δὲ τοῦτο τοῦ θεσπίζειν ἐγίγνετο — καὶ ἐρομένου τοῦ κήρυκος εἰ θεσπίζει τῷδε, ἀνεῖπεν ἔνδοθεν ἐς κόρακας, οὐκέτι τὸν τοιοῦτον οὔτε στέγῃ τις ἐδέχετο οὔτε πυρὸς ἢ ὕδατος ἐκοινώνει, ἀλλʼ ἔδει γῆν πρὸ γῆς ἐλαύνεσθαι ὡς ἀσεβῆ καὶ ἄθεον καὶ Ἐπικούρειον, ἥπερ ἦν ἡ μεγίστη λοιδορία.

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ἓν γοῦν καὶ γελοιότατον ἐποίησεν ὁ Ἀλέξανδρος· εὑρὼν γὰρ τὰς Ἐπικούρου κυρίας δόξας, τὸ κάλλιστον, ὡς οἶσθα, τῶν βιβλίων καὶ κεφαλαιώδη περιέχον τῆς τἀνδρὸς σοφίας τὰ δόγματα, κομίσας εἰς τὴν ἀγορὰν μέσην ἔκαυσεν ἐπὶ ξύλων συκίνων ὡς δῆθεν αὐτὸν καταφλέγων, καὶ τὴν σποδὸν εἰς τὴν θάλασσαν ἐξέβαλεν, ἔτι καὶ χρησμὸν ἐπιφθεγξάμενος· Πυρπολέειν κέλομαι δόξας ἀλαοῖο γέροντος· οὐκ εἰδὼς ὁ κατάρατος ὅσων ἀγαθῶν τὸ βιβλίον ἐκεῖνο τοῖς ἐντυχοῦσιν αἴτιον γίγνεται, καὶ ὅσην αὐτοῖς εἰρήνην καὶ ἀταραξίαν καὶ ἐλευθερίαν ἐνεργάζεται, δειμάτων μὲν καὶ φασμάτων καὶ τεράτων ἀπαλλάττον καὶ ἐλπίδων ματαίων καὶ περιττῶν ἐπιθυμιῶν, νοῦν δὲ καὶ ἀλήθειαν ἐντιθὲν καὶ καθαῖρον ὡς ἀληθῶς τὰς γνώμας, οὐχ ὑπὸ δᾳδὶ καὶ σκίλλῃ καὶ ταῖς τοιαύταις φλυαρίαις, ἀλλὰ λόγῳ ὀρθῷ καὶ ἀληθείᾳ καὶ παρρησίᾳ.

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ἐν δὲ τοῖς ἄλλοις ἕν τι καὶ μέγιστον τόλμημα τοῦ μιαροῦ ἀνδρὸς ἄκουσον. ἔχων γὰρ οὐ μικρὰν ἐπίβασιν ἐπὶ τὰ βασίλεια καὶ τὴν αὐλὴν τὸν Ῥουτιλιανὸν εὐδοκιμοῦντα, διαπέμπεται χρησμὸν τοῦ ἐν Γερμανίᾳ πολέμου ἀκμάζοντος, ὅτε θεὸς Μάρκος ἤδη τοῖς Μαρκομάνοις καὶ Κουάδοις συνεπλέκετο. ἠξίου δὲ ὁ χρησμὸς δύο λέοντας ἐμβληθῆναι ζῶντας εἰς τὸν Ἴστρον μετὰ πολλῶν ἀρωμάτων καὶ θυσιῶν μεγαλοπρεπῶν. ἄμεινον δὲ αὐτὸν εἰπεῖν τὸν χρησμὸν· Ἐς δίνας Ἴστροιο διιπετέος ποταμοῖο ἐσβαλέειν κέλομαι δοιοὺς Κυβέλης θεράποντας, θῆρας ὀριτρεφέας, καὶ ὅσα τρέφει Ἰνδικὸς ἀήρ ἄνθεα καὶ βοτάνας εὐώδεας αὐτίκα δʼ ἔσται νίκη καὶ μέγα κῦδος ἅμʼ εἰρήνῃ ἐρατεινῇ. γενομένων δὲ τούτων ὡς προσέταξεν, τοὺς μὲν λέοντας ἐκνηξαμένους εἰς τὴν πολεμίαν οἱ βάρβαροι ξύλοις κατειργάσαντο ὥς τινας κύνας ἢ λύκους ξενικούς· αὐτίκα δὲ τὸ μέγιστον τραῦμα τοῖς ἡμετέροις ἐγένετο, δισμυρίων που σχεδὸν ἀθρόων ἀπολομένων. εἶτα ἐπηκολούθησε τὰ περὶ Ἀκυληΐαν γενόμενα καὶ ἡ παρὰ μικρὸν τῆς πόλεως ἐκείνης ἅλωσις. ὁ δὲ πρὸς τὸ ἀποβεβηκὸς τὴν Δελφικὴν ἐκείνην ἀπολογίαν καὶ τὸν τοῦ Κροίσου χρησμὸν ψυχρῶς παρῆγεν νίκην μὲν γὰρ προειπεῖν τὸν θεόν, μὴ μέντοι δηλῶσαι Ῥωμαίων ἢ τῶν πολεμίων.

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ἤδη δὲ πολλῶν ἐπὶ πολλοῖς ἐπεισρεόντων καὶ τῆς πόλεως αὐτῶν θλιβομένης ὑπὸ τοῦ πλήθους τῶν ἐπὶ τὸ χρηστήριον ἀφικνουμένων καὶ τὰ ἐπιτήδεια διαρκῆ μὴ ἐχούσης, ἐπινοεῖ τοὺς νυκτερινοὺς καλουμένους χρησμούς. λαμβάνων γὰρ τὰ βιβλία ἐπεκοιμᾶτο, ὡς ἔφασκεν, αὐτοῖς καὶ ὡς ὄναρ παρὰ τοῦ θεοῦ ἀκούων ἀπεκρίνετο, οὐ μέντοι σαφεῖς τοὺς πολλούς, ἀλλʼ ἀμφιβόλους καὶ τεταραγμένους καὶ μάλιστα εἴ ποτε θεάσαιτο περιεργότερον τὸ βιβλίον κατεσφραγισμένον. οὐ γὰρ παρακινδυνεύων, τὸ ἐπελθὸν ἄλλως ὑπέγραφε, χρησμοῖς πρέπον καὶ τὸ τοιοῦτον οἰόμενος. καὶ ἦσάν τινες ἐξηγηταὶ ἐπὶ τοῦτο καθήμενοι καὶ μισθοὺς οὐκ ὀλίγους ἐκλέγοντες παρὰ τῶν τοὺς τοιούτους χρησμοὺς λαμβανόντων ἐπὶ τῇ ἐξηγήσει καὶ διαλύσει αὐτῶν. καὶ τοῦτο αὐτῶν τὸ ἔργον ὑπόμισθον ἦν· ἐτέλουν γὰρ οἱ ἐξηγηταὶ τῷ Ἀλεξάνδρῳ τάλαντον Ἀττικὸν ἑκάτερος.

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ἐνίοτε δὲ μήτε ἐρομένου τινὸς μήτε πεμφθέντος, ἀλλʼ οὐδὲ ὅλως ὄντος ἐχρησμῴδει πρὸς ἔκπληξιν τῶν ἀνοήτων, οἷον καὶ τοῦτο· Δίζεαι ὅστις σὴν ἄλοχον μάλα πάγχυ λεληθὼς Καλλιγένειαν ὑπὲρ λεχέων σαλαγεῖ κατὰ δῶμα; δοῦλος Πρωτογένης, τῷ δὴ σύ γε πάντα πέποιθας. ὤπυιες γὰρ ἐκεῖνον, ὁ δʼ αὖθις σὴν παράκοιτιν, ἀντίδοσιν ταύτην ὕβρεως ἄκρην ἀποτίνων. ἀλλʼ ἐπὶ σοὶ δὴ φάρμακʼ ἀπʼ αὐτῶν λυγρὰ τέτυκται, ὡς μήτʼ εἰσαΐοις μήτʼ εἰσοράοις ἃ ποιοῦσιν. εὑρήσεις δὲ κάτω ὑπὸ σῷ λέχει ἀγχόθι τοίχου πρὸς κεφαλῆς. καὶ σὴ θεράπαινα σύνοιδε Καλυψώ. τίς οὐκ ἂν. Δημόκριτος διεταράχθη ἀκούσας ὀνόματα καὶ τόπους ἀκριβῶς, εἶτα μετʼ ὀλίγον κατέπτυσεν ἄν, συνεὶς τὴν ἐπίνοιαν αὐτῶν;

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Ἄλλῳ πάλιν οὔτε παρόντι οὔτε ὅλως τινὶ ὄντι ἔφη ἄνευ μέτρου ἀναστρέφειν ὀπίσω ὁ γὰρ πέμψας σε τέθνηκεν ὑπὸ τοῦ γείτονος Διοκλέους τήμερον, λῃστῶν ἐπαχθέντων Μάγνου καὶ Βουβάλου, οἳ καὶ ἤδη δέδενται ληφθέντες.

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ἀλλὰ καὶ βαρβάροις πολλάκις ἔχρησεν, εἴ τις τῇ πατρίῳ ἔροιτο φωνῇ, Συριστὶ ἢ Κελτιστί, ῥᾳδίως ἐξευρίσκων τινὰς ἐπιδημοῦντας ὁμοεθνεῖς τοῖς δεδωκόσιν. διὰ τοῦτο καὶ πολὺς ὁ ἐν μέσῳ χρόνος ἦν τῆς τε δόσεως τῶν βιβλίων καὶ τῆς χρησμῳδίας, ὡς ἐν τοσούτῳ κατὰ σχολὴν λύοιντὸ τε οἱ χρησμοὶ ἀσφαλῶς καὶ εὑρίσκοιντο οἱ ἑρμηνεῦσαι δυνάμενοι ἕκαστα. οἷος καὶ ὁ τῷ Σκύθῃ δοθεὶς χρησμὸς ἦν· μορφὴν εὐβάργουλις εἰς σκιὰν χνεχικραγη λείψει φάος.

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ὀλίγους δὲ καὶ τῶν ἐμοὶ δοθέντων ἄκουσον ἐρομένου γάρ μου εἰ φαλακρός ἐστιν Ἀλέξανδρος, καὶ κατασημηναμένου περιέργως καὶ προφανῶς ὑπογράφεται χρησμὸς νυκτερήσιος, Σαβαρδαλαχου μαλαχααττηαλος ἦν.

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Καὶ πάλιν ἐμοῦ ἐρομένου ἐν δύο βιβλίοις διαφόροις τὴν αὐτὴν ἐρώτησιν, πόθεν ἦν Ὅμηρος ὁ ποιητής, ἐπʼ ἄλλου καὶ ἄλλου ὀνόματος, τῷ ἑτέρῳ μὲν ὑπέγραψεν ἐξαπατηθεὶς ὑπὸ τοῦ ἐμοῦ νεανίσκου — ἐρωτηθεὶς γὰρ ἐφʼ ὅ τι ἧκεν, θεραπείας, ἔφη, αἰτήσων πρὸς ὀδύνην πλευροῦ — Κυτμίδα χρίεσθαι κέλομαι δροσίην τε κέλητος· τῷ δὲ ἑτέρῳ, ἐπειδὴ καὶ τοῦτο ἠκηκόει ὡς ἐρομένου τοῦ πέμψαντος, εἴτε οἱ πλεῦσαι ἐπʼ Ἰταλίαν εἴτε πεζοπορῆσαι λῷον, ἀπεκρίνατο οὐδὲν πρὸς τὸν Ὅμηρον· μὴ σύ γε πλωέμεναι, πεζὴν δὲ κατʼ οἶμον ὅδευε.

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ἐρομένῳ δὲ αὐτῷ ποτε καὶ περὶ γάμου ῥητῶς ἔφη· γῆμον Ἀλεξάνδρου τε Σεληναίης τε θύγατρα. διεδεδώκει δὲ πάλαι λόγον ὡς τῆς θυγατρός, ἣν εἶχεν, ἐκ Σελήνης αὐτῷ γενομένης· τὴν γὰρ Σελήνην ἔρωτι ἁλῶναι αὐτοῦ καθεύδοντά ποτε ἰδοῦσαν, ὅπερ αὐτῇ ἔθος, κοιμωμένων ἐρᾶν τῶν καλῶν. ὁ δʼ οὐδὲν μελλήσας ὁ συνετώτατος Ῥουτιλιανὸς ἔπεμπεν εὐθὺς ἐπὶ τὴν κόρην καὶ τοὺς γάμους συνετέλει ἑξηκοντούτης νυμφίος καὶ συνῆν, τὴν πενθερὰν Σελήνην ἑκατόμβαις ὅλαις ἱλασκόμενος καὶ τῶν ἐπουρανίων εἷς καὶ αὐτὸς οἰόμενος γεγονέναι.

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ὁ δʼ ὡς ἅπαξ τῶν ἐν Ἰταλίᾳ πραγμάτων ἐλάβετο, μείζω ἀεὶ προσεπενόει καὶ πάντοσε τῆς Ῥωμαίων ἀρχῆς ἔπεμπε χρησμολόγους, ταῖς πόλεσι προλέγων λοιμοὺς καὶ πυρκαϊὰς φυλάσσεσθαι καὶ σεισμούς· καὶ ἀσφαλῶς βοηθήσειν, ὡς μὴ γένοιτό τι τούτων, αὐτὸς ὑπισχνεῖτο αὐτοῖς. ἕνα δέ τινα χρησμόν, αὐτόφωνον καὶ αὐτόν, εἰς ἅπαντα τὰ ἔθνη ἐν τῷ λοιμῷ διεπέμψατο· ἦν δὲ τὸ ἔπος ἕν· Φοῖβος ἀκειρεκόμηςἀκερσεκόμης β. λοιμοῦ νεφέλην ἀπερύκει. καὶ τοῦτο ἦν ἰδεῖν τὸ ἔπος πανταχοῦ ἐπὶ τῶν πυλώνων γεγραμμένον ὡς τοῦ λοιμοῦ ἀλεξιφάρμακον. τὸ δʼ εἰς τοὐναντίον τοῖς πλείστοις προὐχώρει· κατὰ γάρ τινα τύχην αὗται μάλιστα αἱ οἰκίαι ἐκενώθησαν αἷς τὸ ἔπος ἐπεγέγραπτο. καὶ μή με νομίσῃς τοῦτο λέγειν, ὅτι διὰ τὸ ἔπος ἀπώλλυντο· ἀλλὰ τύχῃ τινὶ οὕτως ἐγένετο. τάχα δὲ καὶ οἱ πολλοὶ θαρροῦντες τῷ στίχῳ ἠμέλουν καὶ ῥᾳθυμότερον διῃτῶντο, οὐδὲν τῷ χρησμῷ πρὸς τὴν νόσον συντελοῦντες, ὡς ἂν ἔχοντες προμαχομένας αὑτῶν τὰς συλλαβὰς καὶ τὸν ἀκειρεκόμηνἀγερσεκόμην β. Φοῖβον ἀποτοξεύοντα τὸν λοιμόν.

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Πευθῆνας μέντοι ἐν αὐτῇ Ῥώμῃ κατεστήσατο πάνυ πολλοὺς τῶν συνωμοτῶν, οἳ τὰς ἑκάστου γνώμας διήγγελλον αὐτῷ καὶ τὰς ἐρωτήσεις προεμήνυον καὶ ὧν μάλιστα ἐφίενται, ὡς ἕτοιμον αὐτὸν πρὸς τὰς ἀποκρίσεις καὶ πρὶν ἥκειν τοὺς πεμπομένους καταλαμβάνεσθαι.

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καὶ πρὸς μὲν τὰ ἐν τῇ Ἰταλίᾳ ταῦταταυτα καὶ τὰ τοιαῦτα γ. προεμηχανᾶτο· <οἴκοι δὲ καὶ τὰ τοιαῦτα.> τελετήν τε γάρ τινα συνίσταται καὶ δᾳδουχίας καὶ ἱεροφαντίας, τριῶν ἑξῆς ἀεὶ τελουμένων ἡμερῶν. καὶ ἐν μὲν τῇ πρώτῃ πρόρρησις ἦν ὥσπερ Ἀθήνησι τοιαύτη· εἴ τις ἄθεος ἢ Χριστιανὸς ἢ Ἐπικούρειος ἥκει κατάσκοπος τῶν ὀργίων, φευγέτω· οἱ δὲ πιστεύοντες τῷ θεῷ τελείσθωσαν τύχῃ τῇ ἀγαθῇ. εἶτʼ εὐθὺς ἐν ἀρχῇ ἐξέλασις ἐγίγνετο· καὶ ὁ μὲν ἡγεῖτο λέγων ἔξω Χριστιανούς, τὸ δὲ πλῆθος ἅπαν ἐπεφθέγγετο ἔξω Ἐπικουρείους. εἶτα Λητοῦς ἐγίγνετο λοχεία καὶ Ἀπόλλωνος γοναὶ καὶ Κορωνίδος γάμος καὶ Ἀσκληπιὸς ἐτίκτετο. ἐν δὲ τῇ δευτέρᾳ Γλύκωνος ἐπιφάνεια καὶ γέννησις τοῦ θεοῦ.

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τρίτῃ δὲ ἡμέρᾳ Ποδαλειρίου ἦν καὶ τῆς μητρὸς Ἀλεξάνδρου γάμος· Δᾳδὶς δὲ ἐκαλεῖτο καὶ δᾷδες δὲ ἐκαίοντο. καὶ τελευταῖον Σελήνης καὶ Ἀλεξάνδρου ἔρως καὶ τικτομένη τοῦ Ῥουτιλιανοῦ ἡ γυνή. ἐδᾳδούχει δὲ καὶ ἱεροφάντει ὁ Ἐνδυμίων Ἀλέξανδρος. καὶ ὁ μὲν καθεύδων δῆθεν κατέκειτο ἐν τῷ μέσῳ, κατῄει δὲ ἐπʼ αὐτὸν ἀπὸ τῆς ὀροφῆς ὡς ἐξ οὐρανοῦ ἀντὶ τῆς Σελήνης Ῥουτιλία τις ὡραιοτάτη, τῶν Καίσαρος οἰκονόμων τινὸς γυνή, ὡς ἀληθῶς ἐρῶσα τοῦ Ἀλεξάνδρου καὶ ἀντερωμένη ὑπʼ αὐτοῦ, καὶ ἐν ὀφθαλμοῖς τοῦ ὀλεθρίου ἐκείνου ἀνδρὸς φιλήματά τε ἐγίγνετο ἐν τῷ μέσῳ καὶ περιπλοκαί. εἰ δὲ μὴ πολλαὶ ἦσαν αἱ δᾷδες, τάχα ἄν τι καὶ τῶν ὑπὸ κόλπου ἐπράττετο. μετὰ μικρὸν δὲ εἰσῄει πάλιν ἱεροφαντικῶς ἐσκευασμένος ἐν πολλῇ τῇ σιωπῇ, καὶ αὐτὸς μὲν ἔλεγε μεγάλῃ τῇ φωνῇ, ἰὴ Γλύκων ἐπεφθέγγοντο δὲ αὐτῷ ἐπακολουθοῦντες Εὐμολπίδαι δῆθεν καὶ Κήρυκές τινες Παφλαγόνες, καρβατίνας ὑποδεδεμένοι, πολλὴν τὴν σκοροδάλμην ἐρυγγάνοντες, ἰὴ Ἀλέξανδρε.

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πολλάκις δὲ ἐν τῇ δᾳδουχίᾳ καὶ τοῖς μυστικοῖς σκιρτήμασιν γυμνωθεὶς ὁ μηρὸς αὐτοῦ ἐξεπίτηδες χρυσοῦς διεφάνη, δέρματος ὡς εἰκὸς ἐπιχρύσου περιτεθέντος καὶ πρὸς τὴν αὐγὴν τῶν λαμπάδων ἀποστίλβοντος. ὥστε καὶ γενομένης ποτὲ ζητήσεως δύο τισὶ τῶν μωροσόφων ὑπὲρ αὐτοῦ, εἴτε Πυθαγόρου τὴν ψυχὴν ἔχοι διὰ τὸν χρυσοῦν μηρὸν εἴτε ἄλλην ὁμοίαν αὐτῇ, καὶ τὴν ζήτησιν ταύτην αὐτῷ Ἀλεξάνδρῳ ἐπανενεγκόντων, ὁ βασιλεὺς Γλύκων χρησμῷ ἔλυσεν τὴν ἀπορίαν· +Πυθαγόρου ψυχὴ ποτὲ μὲν φθίνει, ἄλλοτε δʼ αὔξει· + +ἡ δὲ προφητείη δίης φρενός ἐστιν ἀπορρώξ. + +καί μιν ἔπεμψε πατὴρ ἀγαθῶν ἀνδρῶν ἐπαρωγόν· + +καὶ πάλιν ἐς Διὸς εἶσι Διὸς βληθεῖσα κεραυνῷ. +

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προλέγων δὲ πᾶσιν ἀπέχεσθαι παιδίου συνουσίας, ὡς ἀσεβὲς ὄν, αὐτὸς τοιόνδε τι ὁ γεννάδας ἐτεχνήσατο. ταῖς γὰρ πόλεσι ταῖς Ποντικαῖς καὶ ταῖς Παφλαγονικαῖς ἐπήγγελλε θεηκόλους πέμπειν εἰς τριετίαν, ὑμνήσοντας παρʼ αὐτῷ τὸν θεόν, καὶ ἔδει δοκιμασθέντας καὶ προκριθέντας τοὺς εὐγενεστάτους καὶ ὡραιοτάτους καὶ κάλλει διαφέροντας πεμφθῆναι· οὓς ἐγκλεισάμενος ὥσπερ ἀργυρωνήτοις ἐχρῆτο, συγκαθεύδων καὶ πάντα τρόπον ἐμπαροινῶν. καὶ νόμον δὲ ἐπεποίητο, ὑπὲρ τὰ ὀκτωκαίδεκα ἔτη μηδένα τῷ αὐτοῦ στόματι δεξιοῦσθαι μηδὲ φιλήματι ἀσπάζεσθαι, ἀλλὰ τοῖς ἄλλοις προτείνων τὴν χεῖρα κύσαι μόνους τοὺς ὡραίους κατεφίλει, καὶ ἐκαλοῦντο οἱ ἐντὸς τοῦ φιλήματος.

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τοιαῦτα ἐντρυφῶν τοῖς ἀνοήτοις διετέλει, γυναῖκάς τε ἀνέδην διαφθείρων καὶ παισὶ συνών. καὶ ἦν μέγα καὶ εὐκτὸν ἑκάστῳ, εἴ τινος γυναικὶ προσβλέψειεν· εἰ δὲ καὶ φιλήματος ἀξιώσειεν, ἀθρόαν τὴν ἀγαθὴν τύχην ᾤετο ἕκαστος εἰς τὴν οἰκίαν αὐτῷ εἰσρυήσεσθαι. πολλαὶ δὲ καὶ ηὔχουν τετοκέναι παρʼ αὐτοῦ, καὶ οἱ ἄνδρες ἐπεμαρτύρουν ὅτι ἀληθῆ λέγουσιν.

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ἐθέλω δέ σοι καὶ διάλογον διηγήσασθαι τοῦ Γλύκωνος καὶ Σακερδῶτός τινος, Τιανοῦ ἀνθρώπου· ὁποίου τινὸς τὴν σύνεσιν, εἴσῃ ἀπὸ τῶν ἐρωτήσεων. ἀνέγνων δὲ αὐτὸν χρυσοῖς γράμμασιν γεγραμμένον ἐν Τίῳ, ἐν τῇ τοῦ Σακερδῶτος οἰκίᾳ. εἰπὲ γάρ μοι, ἔφη, ὦ δέσποτα Γλύκων, τίς εἶ; ἐγώ, ἦ δʼ ὅς, Ἀσκληπιὸς νέος. ἄλλος παρʼ ἐκεῖνον τὸν πρότερον; πῶς λέγεις; οὐ θέμις ἀκοῦσαί σε τοῦτό γε. πόσα δὲ ἡμῖν ἔτη παραμενεῖς χρησμῳδῶν; τρίτον πρὸς τοῖς χιλίοις. εἶτα ποῖ μεταστήσῃ; ἐς Βάκτρα καὶ τὴν ἐκεῖ γῆν· δεῖ γὰρ ἀπολαῦσαι καὶ τοὺς βαρβάρους τῆς ἐπιδημίας τῆς ἐμῆς. τὰ δʼ ἄλλα χρηστήρια, τὸ ἐν Διδύμοις καὶ τὸ ἐν Κλάρῳ καὶ τὸ ἐν Δελφοῖς, ἔχουσι τὸν πατέρα τὸν Ἀπόλλω χρησμῳδοῦντα, ἢἕτι σου τὸν προπάτορα ἔχει τὸν Ἀπόλλω, ἢ β. ψευδεῖς εἰσιν οἱ νῦν ἐκπίπτοντες ἐκεῖ χρησμοί; μηδὲ τοῦτο ἐθελήσῃς εἰδέναι· οὐ γὰρ θέμις. ἐγὼ δὲ τίς ἔσομαι μετὰ τὸν νῦν βίον; κάμηλος, εἶτα ἵππος, εἶτʼ ἀνὴρ σοφὸς καὶ προφήτης οὐ μείων Ἀλεξάνδρου.

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Τοιαῦτα μὲν ὁ Γλύκων τῷ Σακερδῶτι διελέχθη. ἐπὶ τέλει δὲ χρησμὸν ἔμμετρον ἐφθέγξατο, εἰδὼς αὐτὸν Λεπίδῳ ἑταῖρον ὄντα· Μὴ πείθου Λεπίδῳ, ἐπεὶ ἦ λυγρὸς οἶτος ὀπηδεῖ. πάνυ γὰρ ἐδεδίει τὸν Ἐπίκουρον, ὡς προεῖπον, ὥς τινα ἀντίτεχνον καὶ ἀντισοφιστὴν τῆς μαγγανείας αὐτοῦ.

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ἕνα γοῦν τινα τῶν Ἐπικουρείων, τολμήσαντα καὶ διελέγχειν αὐτὸν ἐπὶ πολλῶν τῶν παρόντων, εἰς κίνδυνον οὐ μικρὸν κατέστησεν. ὁ μὲν γὰρ προσελθὼν ἔλεγεν μεγάλῃ τῇ φωνῇ· σὺ μέντοι γε, ὦ Ἀλέξανδρε, τὸν δεῖνα Παφλαγόνα προσαγαγεῖν οἰκέτας αὐτοῦ τῷ ἡγουμένῳ τῆς Γαλατίας τὴν ἐπὶ θανάτῳ ἀνέπεισας ὡς ἀπεκτονότας τὸν υἱὸν αὐτοῦ ἐν Ἀλεξανδρείᾳ παιδευόμενον, ὁ δὲ νεανίσκος ζῇ καὶ ἐπανελήλυθε ζῶν μετὰ τὴν τῶν οἰκετῶν ἀπώλειαν, θηρίοις ὑπὸ σοῦ παραδοθέντων. τοιοῦτον δέ τι ἐγεγένητο· ἀναπλεύσας ὁ νεανίσκος εἰς Αἴγυπτον ἄχρι τοῦ Κλύσματος, πλοίου ἀναγομένου ἐπείσθη καὶ αὐτὸς εἰς Ἰνδίαν πλεῦσαι, κἀπειδήπερ ἐβράδυνεν, οἱ δυστυχεῖς ἐκεῖνοι οἰκέται αὐτοῦ, οἰηθέντες ἢ ἐν τῷ Νείλῳ πλέοντα διεφθάρθαι τὸν νεανίσκον ἢ καὶ ὑπὸ λῃστῶν — πολλοὶ δὲ ἦσαν τότε — ἀνῃρῆσθαι, ἐπανῆλθον ἀπαγγέλλοντες αὐτοῦ τὸν ἀφανισμόν. εἶτα ὁ χρησμὸς καὶ ἡ καταδίκη, μεθʼ ἣν ἐπέστη ὁ νεανίσκος διηγούμενος τὴν ἀποδημίαν.

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ὃ μὲν ταῦτα ἔλεγεν. ὁ δὲ Ἀλέξανδρος ἀγανακτήσας ἐπὶ τῷ ἐλέγχῳ καὶ μὴ φέρων τοῦ ὀνείδους τὴν ἀλήθειαν ἐκέλευεν τοὺς παρόντας λίθοις βάλλειν αὐτόν, ἢ καὶ αὐτοὺς ἐναγεῖς ἔσεσθαι καὶ Ἐπικουρείους κληθήσεσθαι. τῶν δὲ βάλλειν ἀρξαμένων Δημόστρατός τις ἐπιδημῶν, τοῦ Πόντου πρῶτος, περιχυθεὶς ἐρρύσατο τοῦ θανάτου τὸν ἄνθρωπον μικροῦ δεῖν καταλευσθέντα, πάνυ δικαίως. τί γὰρ ἔδει μόνον φρονεῖν ἐν τοσούτοις μεμηνόσιν καὶ παραπολαῦσαι τῆς Παφλαγόνων μωρίας;

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καὶ τὰ μὲν κατʼ ἐκεῖνον τοιαῦτα. εἰ δέ τινι, προσκαλουμένων κατὰ τάξιν τῶν χρησμῶν — πρὸ μιᾶς δὲ τοῦτο τοῦ θεσπίζειν ἐγίγνετο — καὶ ἐρομένου τοῦ κήρυκος εἰ θεσπίζει τῷδε,τῷδε Ϛ, Seager; τῷ δὲ MSS. ἀνεῖπεν ἔνδοθεν· ἐς κόρακας, οὐκέτι τὸν τοιοῦτον οὔτε στέγῃ τις ἐδέχετο οὔτε πυρὸς ἢ ὕδατος ἐκοινώνει, ἀλλʼ ἔδει γῆν πρὸ γῆς ἐλαύνεσθαι ὡς ἀσεβῆ καὶ ἄθεον καὶ Ἐπικούρειον, ἥπερ ἦν ἡ μεγίστη λοιδορία.

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ἓν γοῦν καὶ γελοιότατον ἐποίησεν ὁ Ἀλέξανδρος· εὑρὼν γὰρ τὰς Ἐπικούρου κυρίας δόξας, τὸ κάλλιστον, ὡς οἶσθα, τῶν βιβλίων καὶ κεφαλαιώδη περιέχον τῆς τἀνδρὸς σοφίας τὰ δόγματα, κομίσας εἰς τὴν ἀγορὰν μέσην ἔκαυσεν ἐπὶ ξύλων συκίνων ὡς δῆθεν αὐτὸν καταφλέγων, καὶ τὴν σποδὸν εἰς τὴν θάλασσαν ἐξέβαλεν, ἔτι καὶ χρησμὸν ἐπιφθεγξάμενος· Πυρπολέειν κέλομαι δόξας ἀλαοῖο γέροντος· οὐκ εἰδὼς ὁ κατάρατος ὅσων ἀγαθῶν τὸ βιβλίον ἐκεῖνο τοῖς ἐντυχοῦσιν αἴτιον γίγνεται, καὶ ὅσην αὐτοῖς εἰρήνην καὶ ἀταραξίαν καὶ ἐλευθερίαν ἐνεργάζεται, δειμάτων μὲν καὶ φασμάτων καὶ τεράτων ἀπαλλάττον καὶ ἐλπίδων ματαίων καὶ περιττῶν ἐπιθυμιῶν, νοῦν δὲ καὶ ἀλήθειαν ἐντιθὲν καὶ καθαῖρον ὡς ἀληθῶς τὰς γνώμας, οὐχ ὑπὸ δᾳδὶ καὶ σκίλλῃ καὶ ταῖς τοιαύταις φλυαρίαις, ἀλλὰ λόγῳ ὀρθῷ καὶ ἀληθείᾳ καὶ παρρησίᾳ.

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ἐν δὲ τοῖς ἄλλοις ἕν τι καὶ μέγιστον τόλμημα τοῦ μιαροῦ ἀνδρὸς ἄκουσον. ἔχων γὰρ οὐ μικρὰν ἐπίβασιν ἐπὶ τὰ βασίλεια καὶ τὴν αὐλὴν τὸν Ῥουτιλιανὸν εὐδοκιμοῦντα, διαπέμπεται χρησμὸν τοῦ ἐν Γερμανίᾳ πολέμου ἀκμάζοντος, ὅτε θεὸς Μάρκος ἤδη τοῖς Μαρκομάνοις καὶ Κουάδοις συνεπλέκετο. ἠξίου δὲ ὁ χρησμὸς δύο λέοντας ἐμβληθῆναι ζῶντας εἰς τὸν Ἴστρον μετὰ πολλῶν ἀρωμάτων καὶ θυσιῶν μεγαλοπρεπῶν. ἄμεινον δὲ αὐτὸν εἰπεῖν τὸν χρησμόν· +Ἐς δίνας Ἴστροιο διιπετέος ποταμοῖο + +ἐσβαλέειν κέλομαι δοιοὺς Κυβέλης θεράποντας, + +θῆρας ὀριτρεφέας, καὶ ὅσα τρέφει Ἰνδικὸς ἀὴρ + +ἄνθεα καὶ βοτάνας εὐώδεας· αὐτίκα δʼ ἔσται + +νίκη καὶ μέγα κῦδος ἅμʼ εἰρήνῃ ἐρατεινῇ. + γενομένων δὲ τούτων ὡς προσέταξεν, τοὺς μὲν λέοντας ἐκνηξαμένους εἰς τὴν πολεμίαν οἱ βάρβαροι ξύλοις κατειργάσαντο ὥς τινας κύνας ἢ λύκους ξενικούς· αὐτίκα δὲ τὸ μέγιστον τραῦμα τοῖς ἡμετέροις ἐγένετο, δισμυρίων που σχεδὸν ἀθρόωνἀθρόων N, vulg.: ἀθρόον γβ. ἀπολομένων. εἶτα ἐπηκολούθησε τὰ περὶ Ἀκυληΐαν γενόμενα καὶ ἡ παρὰ μικρὸν τῆς πόλεως ἐκείνης ἅλωσις. ὁ δὲ πρὸς τὸ ἀποβεβηκὸς τὴν Δελφικὴν ἐκείνην ἀπολογίαν καὶ τὸν τοῦ Κροίσου χρησμὸν ψυχρῶς παρῆγεν· νίκην μὲν γὰρ προειπεῖν τὸν θεόν, μὴ μέντοι δηλῶσαι Ῥωμαίων ἢ τῶν πολεμίων.

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ἤδη δὲ πολλῶν ἐπὶ πολλοῖς ἐπεισρεόντων καὶ τῆς πόλεως αὐτῶν θλιβομένης ὑπὸ τοῦ πλήθους τῶν ἐπὶ τὸ χρηστήριον ἀφικνουμένων καὶ τὰ ἐπιτήδεια διαρκῆ μὴ ἐχούσης, ἐπινοεῖ τοὺς νυκτερινοὺς καλουμένους χρησμούς. λαμβάνων γὰρ τὰ βιβλία ἐπεκοιμᾶτο, ὡς ἔφασκεν, αὐτοῖς καὶ ὡς ὄναρ παρὰ τοῦ θεοῦ ἀκούων ἀπεκρίνετο, οὐ μέντοι σαφεῖς τοὺς πολλούς, ἀλλʼ ἀμφιβόλους καὶ τεταραγμένους καὶ μάλιστα εἴ ποτε θεάσαιτο περιεργότερον τὸ βιβλίον κατεσφραγισμένον. οὐ γὰρ παρακινδυνεύων, τὸ ἐπελθὸνἐπελθὸν vulg.: ὑπελθὸν γ. οὐ γὰρ παρακινῶν τὸ ἕδεθλον β. ἄλλως ὑπέγραφε, χρησμοῖς πρέπον καὶ τὸ τοιοῦτον οἰόμενος. καὶ ἦσάν τινες ἐξηγηταὶ ἐπὶ τοῦτο καθήμενοι καὶ μισθοὺς οὐκ ὀλίγους ἐκλέγοντες παρὰ τῶν τοὺς τοιούτους χρησμοὺς λαμβανόντων ἐπὶ τῇ ἐξηγήσει καὶ διαλύσει αὐτῶν. καὶ τοῦτο αὐτῶν τὸ ἔργον ὑπόμισθον ἦν· ἐτέλουν γὰρ οἱ ἐξηγηταὶ τῷ Ἀλεξάνδρῳ τάλαντον Ἀττικὸν ἑκάτερος.

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ἐνίοτε δὲ μήτε ἐρομένου τινὸς μήτε πεμφθέντος, ἀλλʼ οὐδὲ ὅλως ὄντος ἐχρησμῴδει πρὸς ἔκπληξιν τῶν ἀνοήτων, οἷον καὶ τοῦτο· +Δίζεαι ὅστις σὴν ἄλοχον μάλα πάγχυ λεληθὼς + +Καλλιγένειαν ὑπὲρ λεχέων σαλαγεῖ κατὰ δῶμα; + +δοῦλος Πρωτογένης, τῷ δὴ σύ γε πάντα πέποιθας. + +ὤπυιες γὰρ ἐκεῖνον, ὁ δʼ αὖθις σὴν παράκοιτιν, + +ἀντίδοσιν ταύτην ὕβρεως ἄκρηνἄκρην Harmon: ἀκαρὴν β, ἰδίας γ, edd. ἀποτίνων. + +ἀλλʼ ἐπὶ σοὶ δὴ φάρμακʼ ἀπʼ αὐτῶν λυγρὰ τέτυκται, + +ὡς μήτʼ εἰσαΐοις μήτʼ εἰσοράοις ἃ ποιοῦσιν. + +εὑρήσεις δὲ κάτω ὑπὸ σῷ λέχει ἀγχόθι τοίχου + +πρὸς κεφαλῆς. καὶ σὴ θεράπαινα σύνοιδε Καλυψώ. + τίς οὐκ ἂν Δημόκριτος διεταράχθη ἀκούσας ὀνόματα καὶ τόπους ἀκριβῶς, εἶτα μετʼ ὀλίγον κατέπτυσεν ἄν, συνεὶς τὴν ἐπίνοιαν αὐτῶν;

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καὶ βαρβάροις Chapters 51 and 52 transposed by Fritzsche. Ἄλλῳἄλλῳ Harmon: ἄλλος βγ. But for οὔτε ὅλως β has οὔτε ἄλλῳ—the correction introduced in the wrong place. πάλιν οὔτε παρόντι οὔτε ὅλως τινὶ ὄντι ἔφη ἄνευ μέτρου ἀναστρέφειν ὀπίσω ὁ γὰρ πέμψας σε τέθνηκεν ὑπὸ τοῦ γείτονος Διοκλέους τήμερον, λῃστῶν ἐπαχθέντων Μάγνου καὶ Βουβάλου, οἳ καὶ ἤδη δέδενται ληφθέντες.

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ἀλλὰ καὶ βαρβάροις πολλάκις ἔχρησεν, εἴ τις τῇ πατρίῳ ἔροιτο φωνῇ, Συριστὶ ἢ Κελτιστί, ῥᾳδίωςοὐ ῥᾳδίως β. ἐξευρίσκων τινὰς ἐπιδημοῦντας ὁμοεθνεῖς τοῖς δεδωκόσιν. διὰ τοῦτο καὶ πολὺς ὁ ἐν μέσῳ χρόνος ἦν τῆς τε δόσεως τῶν βιβλίων καὶ τῆς χρησμῳδίας, ὡς ἐν τοσούτῳ κατὰ σχολὴν λύοιντό τε οἱ χρησμοὶ ἀσφαλῶς καὶ εὑρίσκοιντο οἱ ἑρμηνεῦσαι δυνάμενοι ἕκαστα. οἷος καὶ ὁ τῷ Σκύθῃ δοθεὶς χρησμὸς ἦν· μορφὴν εὐβάργουλις εἰς σκιὰν χνεχικραγη λείψει φάος.φάος Text Γ: μορφεῦ· μάργουλος ἰσχιάγχνε χι φι φάος δα U (β group). B reads as U, but βάργονλος and δάος.

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ὀλίγους δὲ καὶ τῶν ἐμοὶ δοθέντων ἄκουσον· ἐρομένου γάρ μου εἰ φαλακρός ἐστιν Ἀλέξανδρος, καὶ κατασημηναμένου περιέργως καὶ προφανῶς ὑπογράφεται χρησμὸς νυκτερήσιος, Σαβαρδαλαχου μαλαχααττηαλος ἦν.Σαβαρδαλαχου μαλαχααττηαλος ἦν Text Γ: σαμαρδάχον μαλα ἄττης ἀλλοήν U, σαβαρδάχον μάλα ἄττης ἄλλο ἦν B.

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Καὶ πάλιν ἐμοῦ ἐρομένου ἐν δύο βιβλίοις διαφόροις τὴν αὐτὴν ἐρώτησιν, πόθεν ἦν Ὅμηρος ὁ ποιητής, ἐπʼ ἄλλου καὶ ἄλλου ὀνόματος, τῷ ἑτέρῳ μὲν ὑπέγραψεν ἐξαπατηθεὶς ὑπὸ τοῦ ἐμοῦ νεανίσκου — ἐρωτηθεὶς γὰρ ἐφʼ ὅ τι ἧκεν, θεραπείας, ἔφη, αἰτήσων πρὸς ὀδύνην πλευροῦ — Κυτμίδα χρίεσθαι κέλομαι δροσίην τε κέλητοςκέλητος Seidler: κελητοῦε γ, καὶ λητοῦς β.· τῷ δὲ ἑτέρῳ, ἐπειδὴ καὶ τοῦτο ἠκηκόει ὡς ἐρομένου τοῦ πέμψαντος, εἴτε οἱεἴτε οἱ Seager: εἰ δέοι β, εἴτε μοι γ πλεῦσαι ἐπʼ Ἰταλίαν εἴτε πεζοπορῆσαι λῷον, ἀπεκρίνατο οὐδὲν πρὸς τὸν Ὅμηρον· μὴ σύ γε πλωέμεναι, πεζὴν δὲ κατʼ οἶμονκατ' οἶμον vulg.: καθ' οἷμον βγ. ὅδευε.

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πολλὰ γὰρ τοιαῦτα καὶ αὐτὸς ἐπεμηχανησάμην αὐτῷ, οἷον καὶ ἐκεῖνο· μίαν ἐρώτησιν ἐρωτήσας ἐπέγραψα τῷ βιβλίῳ κατὰ τὸ ἔθος· τοῦ δεῖνος χρησμοὶ ὀκτώ, ψευσάμενός τι ὄνομα, καὶ τὰς ὀκτὼ δραχμὰς καὶ τὸ γιγνόμενον ἔτι πρὸς ταύταις πέμψας· ὁ δὲ πιστεύσας τῇ ἀποπομπῇ τοῦ μισθοῦ καὶ τῇ ἐπιγραφῇ τοῦ βιβλίου, πρὸς μίαν ἐρώτησιν — ἦν δὲ αὕτη· πότε ἁλώσεται μαγγανεύων Ἀλέξανδρος; — ὀκτώ μοι χρησμοὺς ἔπεμψεν, οὔτε γῆς φασιν οὔτε οὐρανοῦ ἁπτομένους, ἀνοήτους δὲ καὶ δυσνοήτους ἅπαντας.

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ἅπερ ὕστερον αἰσθόμενος, καὶ ὅτι Ῥουτιλιανὸν ἐγὼ ἀπέτρεπον τοῦ γάμου καὶ τοῦ πάνυ προσκεῖσθαι ταῖς τοῦ χρηστηρίου ἐλπίσιν, ἐμίσει, ὡς τὸ εἰκός, καὶ ἔχθιστον ἡγεῖτο. καί ποτε περὶ ἐμοῦ ἐρομένῳ τῷ Ῥουτιλιανῷ ἔφη· Νυκτιπλάνοις ὀάροις χαίρει κοίταις τε δυσάγνοις. καὶ ὅλως ἔχθιστος εἰκότως ἦν ἐγώ.

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κἀπειδὴ εἰσελθόντα με εἰς τὴν πόλιν ᾔσθετο καὶ ἔμαθεν ὡς ἐκεῖνος εἴην ὁ Λουκιανός — ἐπηγόμην δὲ καὶ στρατιώτας δύο, λογχοφόρον καὶ κοντοφόρον, παρὰ τοῦ ἡγουμένου τῆς Καππαδοκίας, φίλου τότε ὄντος, λαβών, ὥς με παραπέμψειαν μέχρι πρὸς τὴν θάλατταν — αὐτίκα μεταστέλλεται δεξιῶς πάνυ καὶ μετὰ πολλῆς φιλοφροσύνης. ἐλθὼν δὲ ἐγὼ πολλοὺς καταλαμβάνω περὶ αὐτόν συνεπηγόμην δὲ καὶ τοὺς στρατιώτας τύχῃ τινὶ ἀγαθῇ. καὶ ὁ μὲν προὔτεινέ μοι κύσαι τὴν δεξιάν, ὥσπερ εἰώθει τοῖς πολλοῖς, ἐγὼ δὲ προσφὺς ὡς φιλήσων, δήγματι χρηστῷ πάνυ μικροῦ δεῖν χωλὴν αὐτῷ ἐποίησα τὴν χεῖρα.

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οἱ μὲν οὖν παρόντες ἄγχειν με καὶ παίειν ἐπειρῶντο ὡς ἱερόσυλον, καὶ πρότερον ἔτι ἀγανακτήσαντες ὅτι Ἀλέξανδρον αὐτόν, ἀλλὰ μὴ προφήτην προσεῖπον ὁ δὲ πάνυ γεννικῶς καρτερήσας κατέπαυέν τε αὐτοὺς καὶ ὑπισχνεῖτο τιθασόν με ῥᾳδίως ἀποφανεῖν καὶ δείξειν τὴν Γλύκωνος ἀρετήν, ὅτι καὶ τοὺς πάνυ τραχυνομένους φίλους ἀπεργάζεται. καὶ μεταστησάμενος ἅπαντας ἐδικαιολογεῖτο πρός με, λέγων πάνυ με εἰδέναι καὶ τὰ ὑπʼ ἐμοῦ Ῥουτιλιανῷ συμβουλευόμενα, καὶ τί παθὼν ταῦτά με εἰργάσω, δυνάμενος ὑπʼ ἐμοῦ ἐπί μέγα προαχθῆναι παρʼ αὐτῷ; κἀγὼ ἄσμενος ἤδη ἐδεχόμην τὴν φιλοφροσύνην ταύτην ὁρῶν οἷ κινδύνου καθειστήκειν, καὶ μετʼ ὀλίγον προῆλθον φίλος γεγενημένος. καὶ τοῦτο οὐ μικρὸν θαῦμα τοῖς ὁρῶσιν ἔδοξεν, οὕτω ῥᾳδία γενομένη μου ἡ μεταβολή.

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εἶτα δή μου ἐκπλεῖν προαιρουμένου ξένια καὶ δῶρα πολλὰ πέμψας — μόνος δὲ σὺν τῷ Ξενοφῶντι ἔτυχον ἐπιδημῶν, τὸν πατέρα καὶ τοὺς ἐμοὺς εἰς Ἄμαστριν προεκπεπομφώς — ὑπισχνεῖται καὶ πλοῖον αὐτὸς παρέξειν καὶ ἐρέτας τοὺς ἀπάξοντας. κἀγὼ μὲν ᾤμην ἁπλοῦν τι τοῦτο εἶναι καὶ δεξιὸν ἐπεὶ δὲ κατὰ μέσον τὸν πόρον ἐγενόμην, δακρύοντα ὁρῶν τὸν κυβερνήτην καὶ τοῖς ναύταις τι ἀντιλέγοντα οὐκ ἀγαθὰς εἶχον περὶ τῶν μελλόντων ἐλπίδας. ἦν δὲ αὐτοῖς ἐπεσταλμένον ὑπὸ τοῦ Ἀλεξάνδρου ἀραμένους ῥῖψαι ἡμᾶς εἰς τὴν θάλασσαν ὅπερ εἰ ἐγένετο, ῥᾳδίως ἂν αὐτῷ διεπεπολέμητο τὰ πρὸς ἐμέ. ἀλλὰ δακρύων ἐκεῖνος ἔπεισεν καὶ τοὺς συνναύτας μηδὲν ἡμᾶς δεινὸν ἐργάσασθαι, καὶ πρὸς ἐμὲ ἔφη, ἔτη ἑξήκοντα, ὡς ὁρᾷς, ἀνεπίληπτον βίον καὶ ὅσιον προβεβηκὼς οὐκ ἂν βουλοίμην, ἐν τούτῳ τῆς ἡλικίας καὶ γυναῖκα καὶ τέκνα ἔχων, μιᾶναι φόνῳ τὰς χεῖρας, δηλῶν ἐφʼ ὅπερ ἡμᾶς ἀνειλήφει, καὶ τὰ ὑπὸ τοῦ Ἀλεξάνδρου προστεταγμένα.

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ἅπερ ὕστερον αἰσθόμενος, καὶ ὅτι Ῥουτιλιανὸν ἐγὼ ἀπέτρεπον τοῦ γάμου καὶ τοῦ πάνυ προσκεῖσθαι ταῖς τοῦ χρηστηρίου ἐλπίσιν, ἐμίσει, ὡς τὸ εἰκός, καὶ ἔχθιστον ἡγεῖτο. καί ποτε περὶ ἐμοῦ ἐρομένῳ τῷ Ῥουτιλιανῷ ἔφη· Νυκτιπλάνοις ὀάροις χαίρει κοίταις τε δυσάγνοις. καὶ ὅλως ἔχθιστος εἰκότως ἦν ἐγώ.

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κἀπειδὴ εἰσελθόντα με εἰς τὴν πόλιν ᾔσθετο καὶ ἔμαθεν ὡς ἐκεῖνος εἴην ὁ Λουκιανός — ἐπηγόμην δὲ καὶ στρατιώτας δύο, λογχοφόρον καὶ κοντοφόρον, παρὰ τοῦ ἡγουμένου τῆς Καππαδοκίας, φίλου τότε ὄντος, λαβών, ὥς με παραπέμψειαν μέχρι πρὸς τὴν θάλατταν — αὐτίκα μεταστέλλεται δεξιῶς πάνυ καὶ μετὰ πολλῆς φιλοφροσύνης. ἐλθὼν δὲ ἐγὼ πολλοὺς καταλαμβάνω περὶ αὐτόν· συνεπηγόμην δὲ καὶ τοὺς στρατιώτας τύχῃ τινὶ ἀγαθῇ. καὶ ὁ μὲν προὔτεινέ μοι κύσαι τὴν δεξιάν, ὥσπερ εἰώθει τοῖς πολλοῖς, ἐγὼ δὲ προσφὺς ὡς φιλήσων, δήγματι χρηστῷ πάνυ μικροῦ δεῖν χωλὴν αὐτῷ ἐποίησα τὴν χεῖρα.

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οἱ μὲν οὖν παρόντες ἄγχειν με καὶ παίειν ἐπειρῶντο ὡς ἱερόσυλον, καὶ πρότερον ἔτι ἀγανακτήσαντες ὅτι Ἀλέξανδρον αὐτόν, ἀλλὰ μὴ προφήτην προσεῖπον· ὁ δὲ πάνυ γεννικῶς καρτερήσας κατέπαυέν τε αὐτοὺς καὶ ὑπισχνεῖτο τιθασόν με ῥᾳδίως ἀποφανεῖν καὶ δείξειν τὴν Γλύκωνος ἀρετήν, ὅτι καὶ τοὺς πάνυ τραχυνομένους φίλους ἀπεργάζεται. καὶ μεταστησάμενος ἅπαντας ἐδικαιολογεῖτο πρός με, λέγων πάνυ με εἰδέναι καὶ τὰ ὑπʼ ἐμοῦ Ῥουτιλιανῷ συμβουλευόμενα, καὶ τί παθὼν ταῦτά με εἰργάσω, δυνάμενος ὑπʼ ἐμοῦ ἐπὶ μέγα προαχθῆναι παρʼ αὐτῷ; κἀγὼ ἄσμενος ἤδη ἐδεχόμην τὴν φιλοφροσύνην ταύτην ὁρῶν οἷ κινδύνου καθειστήκειν, καὶ μετʼ ὀλίγον προῆλθον φίλος γεγενημένος. καὶ τοῦτο οὐ μικρὸν θαῦμα τοῖς ὁρῶσιν ἔδοξεν, οὕτω ῥᾳδία γενομένη μου ἡ μεταβολή.

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εἶτα δή μου ἐκπλεῖν προαιρουμένου ξένια καὶ δῶρα πολλὰ πέμψας — μόνος δὲ σὺν τῷ Ξενοφῶντι ἔτυχον ἐπιδημῶν, τὸν πατέρα καὶ τοὺς ἐμοὺς εἰς Ἄμαστριν προεκπεπομφώς — ὑπισχνεῖται καὶ πλοῖον αὐτὸς παρέξειν καὶ ἐρέτας τοὺς ἀπάξοντας. κἀγὼ μὲν ᾤμην ἁπλοῦν τι τοῦτο εἶναι καὶ δεξιόν· ἐπεὶ δὲ κατὰ μέσον τὸν πόρον ἐγενόμην, δακρύοντα ὁρῶν τὸν κυβερνήτην καὶ τοῖς ναύταις τι ἀντιλέγοντα οὐκ ἀγαθὰς εἶχον περὶ τῶν μελλόντων ἐλπίδας. ἦν δὲ αὐτοῖς ἐπεσταλμένον ὑπὸ τοῦ Ἀλεξάνδρου ἀραμένους ῥῖψαι ἡμᾶς εἰς τὴν θάλασσαν· ὅπερ εἰ ἐγένετο, ῥᾳδίως ἂν αὐτῷ διεπεπολέμητο τὰ πρὸς ἐμέ. ἀλλὰ δακρύων ἐκεῖνος ἔπεισεν καὶ τοὺς συνναύτας μηδὲν ἡμᾶς δεινὸν ἐργάσασθαι, καὶ πρὸς ἐμὲ ἔφη, ἔτη ἑξήκοντα, ὡς ὁρᾷς, ἀνεπίληπτον βίον καὶ ὅσιον προβεβηκὼς οὐκ ἂν βουλοίμην, ἐν τούτῳ τῆς ἡλικίας καὶ γυναῖκα καὶ τέκνα ἔχων, μιᾶναι φόνῳ τὰς χεῖρας, δηλῶν ἐφʼ ὅπερ ἡμᾶς ἀνειλήφει, καὶ τὰ ὑπὸ τοῦ Ἀλεξάνδρου προστεταγμένα.

+

καταθέμενος δὲ ἡμᾶς ἐν Αἰγιαλοῖς, ὧν καὶ ὁ καλὸς Ὅμηρος μέμνηται, ὀπίσω ἀπήλαυνον.

ἔνθα ἐγὼ παραπλέοντας εὑρὼν Βοσποριανούς τινας, πρέσβεις παρʼ Εὐπάτορος τοῦ βασιλέως εἰς τὴν Βιθυνίαν ἀπιόντας ἐπὶ κομιδῇ τῆς ἐπετείου συντάξεως, καὶ διηγησάμενος αὐτοῖς τὸν περιστάντα ἡμᾶς κίνδυνον, καὶ δεξιῶν αὐτῶν τυχών, ἀναληφθεὶς ἐπὶ τὸ πλοῖον διασώζομαι εἰς τὴν Ἄμαστριν, παρὰ τοσοῦτον ἐλθὼν ἀποθανεῖν.

-

τοὐντεῦθεν καὶ αὐτὸς ἐπεκορυσσόμην αὐτῷ καὶ πάντα κάλων ἐκίνουν ἀμύνασθαι βουλόμενος, καὶ πρὸ τῆς ἐπιβουλῆς ἤδη μισῶν αὐτὸν καὶ ἔχθιστον ἡγούμενος διὰ τὴν τοῦ τρόπου μιαρίαν, καὶ πρὸς τὴν κατηγορίαν ὡρμήμην πολλοὺς συναγωνιστὰς ἔχων καὶ μάλιστα τοὺς ἀπὸ Τιμοκράτους. τοῦ Ἡρακλεώτου φιλοσόφου· ἀλλʼ ὁ τότε ἡγούμενος Βιθυνίας καὶ τοῦ Πόντου Αὔειτος ἐπέσχε, μονονουχὶ ἱκετεύων καὶ ἀντιβολῶν παύσασθαι· διὰ γὰρ τὴν πρὸς Ῥουτιλιανὸν εὔνοιαν μὴ ἂν δύνασθαι, καὶ εἰ φανερῶς λάβοι ἀδικοῦντα, κολάσαι αὐτόν. οὕτω μὲν ἀνεκόπην τῆς ὁρμῆς καὶ ἐπαυσάμην οὐκ ἐν δέοντι θρασυνόμενος ἐφʼ οὕτω δικαστοῦ διακειμένου.

-
-

ἐκεῖνο δὲ πῶς οὐ μέγα ἐν τοῖς ἄλλοις τὸ τόλμημα τοῦ Ἀλεξάνδρου, τὸ αἰτῆσαι παρὰ τοῦ αὐτοκράτορος μετονομασθῆναι τὸ τοῦ Ἀβώνου τεῖχος καὶ Ἰωνόπολιν κληθῆναι, καὶ νόμισμα καινὸν κόψαι ἐγκεχαραγμένον τῇ μὲν τοῦ Γλύκωνος, κατὰ θάτερα δὲ Ἀλεξάνδρου, στέμματὰ τε τοῦ πάππου Ἀσκληπιοῦ καὶ τὴν ἅρπην ἐκείνην τοῦ πατρομήτορος Περσέως ἔχοντος;

-
-

προειπὼν δὲ διὰ χρησμοῦ περὶ αὑτοῦ ὅτι ζῆσαι εἵμαρται αὐτῷ ἔτη πεντήκοντα καὶ ἑκατόν, εἶτα κεραυνῷ βληθέντα ἀποθανεῖν, οἰκτίστῳ τέλει οὐδὲ ἑβδομήκοντα ἔτη γεγονὼς ἀπέθανεν, ὡς Ποδαλειρίου υἱὸς διασαπεὶς τὸν πόδα μέχρι τοῦ βουβῶνος καὶ σκωλήκων ζέσας· ὅτεπερ καὶ ἐφωράθη φαλακρὸς ὤν, παρέχων τοῖς ἰατροῖς ἐπιβρέχειν αὐτοῦ τὴν κεφαλὴν διὰ τὴν ὀδύνην, ὃ οὐκ ἂν ποιῆσαι ἐδύναντο μὴ οὐχὶ τῆς φενάκης ἀφῃρημένης.

-
-

τοιοῦτο τέλος τῆς Ἀλεξάνδρου τραγῳδίας καὶ αὕτη τοῦ παντὸς δράματος ἡ καταστροφὴ ἐγένετο, ὡς εἰκάζειν προνοίας τινὸς τὸ τοιοῦτον, εἰ καὶ κατὰ τύχην συνέβη. ἔδει δὲ καὶ τὸν ἐπιτάφιον αὐτοῦ ἄξιον γενέσθαι τοῦ βίου, καὶ ἀγῶνά τινα συστήσασθαι ὑπὲρ τοῦ χρηστηρίου, τῶν συνωμοτῶν ἐκείνων καὶ γοήτων, ὅσοι κορυφαῖοι ἦσαν, ἀνελθόντων ἐπὶ διαιτητὴν τὸν Ῥουτιλιανόν, τίνα χρὴ προκριθῆναι αὐτῶν καὶ διαδέξασθαι τὸ μαντεῖον καὶ στεφανωθῆναι τῷ ἱεροφαντικῷ καὶ προφητικῷ στέμματι. ἦν δὲ ἐν αὐτοῖς καὶ Παῖτος, ἰατρὸς τὴν τέχνην, πολιός τις, οὔτε ἰατρῷ πρέποντα οὔτε πολιῷ ἀνδρὶ ταῦτα ποιῶν. ἀλλʼ ὁ ἀγωνοθέτης Ῥουτιλιανὸς ἀστεφανώτους αὐτοὺς ἀπέπεμψεν αὐτῷ τὴν προφητείαν φυλάττων μετὰ τὴν ἐντεῦθεν ἀπαλλαγήν.

-
+

τοὐντεῦθεν καὶ αὐτὸς ἐπεκορυσσόμην αὐτῷ καὶ πάντα κάλων ἐκίνουν ἀμύνασθαι βουλόμενος, καὶ πρὸ τῆς ἐπιβουλῆς ἤδη μισῶν αὐτὸν καὶ ἔχθιστον ἡγούμενος διὰ τὴν τοῦ τρόπου μιαρίαν, καὶ πρὸς τὴν κατηγορίαν ὡρμήμην πολλοὺς συναγωνιστὰς ἔχων καὶ μάλιστα τοὺς ἀπὸ Τιμοκράτους τοῦ Ἡρακλεώτου φιλοσόφου· ἀλλʼ ὁ τότε ἡγούμενος Βιθυνίας καὶ τοῦ Πόντου ΑὔειτοςΑὔειτος Burmeister: ἄνεκτος β, αὐτὸς γ ἐπέσχε, μονονουχὶ ἱκετεύων καὶ ἀντιβολῶν παύσασθαι· διὰ γὰρ τὴν πρὸς Ῥουτιλιανὸν εὔνοιαν μὴ ἂν δύνασθαι, καὶ εἰ φανερῶς λάβοι ἀδικοῦντα, κολάσαι αὐτόν. οὕτω μὲν ἀνεκόπην τῆς ὁρμῆς καὶ ἐπαυσάμην οὐκ ἐν δέοντι θρασυνόμενος ἐφʼ οὕτω δικαστοῦ διακειμένου.

+
+

ἐκεῖνο δὲ πῶς οὐ μέγα ἐν τοῖς ἄλλοις τὸ τόλμημα τοῦ Ἀλεξάνδρου, τὸ αἰτῆσαι παρὰ τοῦ αὐτοκράτορος μετονομασθῆναι τὸ τοῦ Ἀβώνου τεῖχος καὶ Ἰωνόπολιν κληθῆναι, καὶ νόμισμα καινὸν κόψαι ἐγκεχαραγμένον τῇ μὲν τοῦ Γλύκωνος, κατὰ θάτερα δὲ Ἀλεξάνδρου, στέμματά τε τοῦ πάππου Ἀσκληπιοῦ καὶ τὴν ἅρπην ἐκείνην τοῦ πατρομήτορος Περσέως ἔχοντος;

+
+

προειπὼν δὲ διὰ χρησμοῦ περὶ αὑτοῦ ὅτι ζῆσαι εἵμαρται αὐτῷ ἔτη πεντήκοντα καὶ ἑκατόν, εἶτα κεραυνῷ βληθέντα ἀποθανεῖν, οἰκτίστῳ τέλει οὐδὲ ἑβδομήκοντα ἔτη γεγονὼς ἀπέθανεν, ὡς Ποδαλειρίου υἱὸς διασαπεὶς τὸν πόδα μέχρι τοῦ βουβῶνος καὶ σκωλήκων ζέσας· ὅτεπερ καὶ ἐφωράθη φαλακρὸς ὤν, παρέχων τοῖς ἰατροῖς ἐπιβρέχειν αὐτοῦ τὴν κεφαλὴν διὰ τὴν ὀδύνην, ὃ οὐκ ἂν ποιῆσαι ἐδύναντο μὴ οὐχὶ τῆς φενάκης ἀφῃρημένης.

+
+

τοιοῦτο τέλος τῆς Ἀλεξάνδρου τραγῳδίας καὶ αὕτη τοῦ παντὸς δράματος ἡ καταστροφὴ ἐγένετο, ὡς εἰκάζειν προνοίας τινὸς τὸ τοιοῦτον, εἰ καὶ κατὰ τύχην συνέβη. ἔδει δὲ καὶ τὸν ἐπιτάφιον αὐτοῦ ἄξιον γενέσθαι τοῦ βίου, καὶ ἀγῶνά τινα συστήσασθαι ὑπὲρ τοῦ χρηστηρίου, τῶν συνωμοτῶν ἐκείνων καὶ γοήτων, ὅσοι κορυφαῖοι ἦσαν, ἀνελθόντων ἐπὶ διαιτητὴν τὸν Ῥουτιλιανόν, τίνα χρὴ προκριθῆναι αὐτῶν καὶ διαδέξασθαι τὸ μαντεῖον καὶ στεφανωθῆναι τῷ ἱεροφαντικῷ καὶ προφητικῷ στέμματι. ἦν δὲ ἐν αὐτοῖς καὶ Παῖτος, ἰατρὸς τὴν τέχνην, πολιός τις,πολιός τις Harmon: πολίτης ὃς γβ : πολιὸς ὤν Fritzche. οὔτε ἰατρῷ πρέποντα οὔτε πολιῷ ἀνδρὶ ταῦτα ποιῶν. ἀλλʼ ὁ ἀγωνοθέτης Ῥουτιλιανὸς ἀστεφανώτους αὐτοὺς ἀπέπεμψεν αὐτῷ τὴν προφητείαν φυλάττων μετὰ τὴν ἐντεῦθεν ἀπαλλαγήν.

+

ταῦτα, ὦ φιλότης, ὀλίγα ἐκ πολλῶν δείγματος ἕνεκα γράψαι ἠξίωσα, καὶ σοὶ μὲν χαριζόμενος, ἀνδρὶ ἑταίρῳ καὶ φίλῳ καὶ ὃν ἐγὼ πάντων μάλιστα θαυμάσας ἔχω ἐπί τε σοφίᾳ καὶ τῷ πρὸς ἀλήθειαν ἔρωτι καὶ τρόπου πραότητι καὶ ἐπιεικείᾳ καὶ γαλήνῃ βίου καὶ δεξιότητι πρὸς τοὺς συνόντας, τὸ πλέον δέ, — ὅπερ καὶ σοὶ ἥδιον, — Ἐπικούρῳ τιμωρῶν, ἀνδρὶ ὡς ἀληθῶς ἱερῷ καὶ θεσπεσίῳ τὴν φύσιν καὶ μόνῳ μετʼ ἀληθείας τὰ καλὰ ἐγνωκότι καὶ παραδεδωκότι καὶ ἐλευθερωτῇ τῶν ὁμιλησάντων αὐτῷ γενομένῳ. οἶμαι δὲ ὅτι καὶ τοῖς ἐντυχοῦσι χρήσιμόν τι ἔχειν δόξει ἡ γραφή, τὰ μὲν διεξελέγχουσα, τὰ δὲ ἐν ταῖς τῶν εὖ φρονούντων γνώμαις βεβαιοῦσα.

diff --git a/data/tlg0062/tlg039/__cts__.xml b/data/tlg0062/tlg039/__cts__.xml index e76667ba3..4da03d8b7 100644 --- a/data/tlg0062/tlg039/__cts__.xml +++ b/data/tlg0062/tlg039/__cts__.xml @@ -1,11 +1,17 @@ - + Imagines - - + + Εἰκόνες Lucian, Vol. 4. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1925. - - \ No newline at end of file + + + Essays in Portraiture + Lucian, Vol. 4. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1925. + + + + diff --git a/data/tlg0062/tlg039/tlg0062.tlg039.perseus-eng1.xml b/data/tlg0062/tlg039/tlg0062.tlg039.perseus-eng1.xml new file mode 100644 index 000000000..a2bb930dd --- /dev/null +++ b/data/tlg0062/tlg039/tlg0062.tlg039.perseus-eng1.xml @@ -0,0 +1,873 @@ + + + + + + +Essays in Portraiture +Lucian of Samosata +Austin Morris Harmon, 1878-1950 +National Endowment for the Humanities +Gregory Crane + +Gregory Crane +OCRd, tagged and added initial corrections to the text + + + +Perseus Digital Library +tlg0062.tlg001.1st1K-eng1.xml + +Available under a Creative Commons Attribution-ShareAlike 4.0 International License + +2023 +Trustees of Tufts University +United States + + + + + +Lucian + + +Austin Morris Harmon + + +Lucian of Samosata + +Trustees of Tufts University +Cambridge, MA +1925 + +4 + +The Hathi Trust + + + + + +

Text encoded in accordance with the latest EpiDoc standards

+ + +

This pointer pattern extracts section.

+ + + + + +Greek +Latin + + + + + + + + +
+Essays in Portraiture +

An elaborate compliment to Panthea, a girl of Smyrna, favourite of the Emperor Verus. It was written in the East, almost certainly at Antioch, before the death of Verus (A.D. 169) and probably during his residence in the East (162-166).

+

It is ungallant to say with La Croze: “Hic adulatorum +derisor Lucianus omnes adulatores vincit!” No doubt it is +Panthea of whom Capitolinus speaks so slightingly (7, 10). +But that a scribbler who never saw her called her a vulgaris +amica is less significant, I submit, than that an emperor who +knew her “laid aside his beard” to suit her whim, She was +not of high rank, it may be, but she was certainly attractive. +And in all seriousness she cannot have been wholly unworthy. +When Marcus Aurelius says (8, 37): “Does Panthea still sit +by the sepulchre of her lord?” it accords with what we +are told here of her devotion to him; and in Lucian’s praise +of her character there is a warmth that ensures its sincerity.

+ +

+For Lucian’s circle the piece was an interesting novelty. +Making literary portraits by Gases though not unexampled in poetry, was not hackneyed even there, and in +prose quite new. It was original, too, to use dialogue as a +vehicle for encomium, which commonly took the form of a +poem or a speech.

+

In this piece and in the next, its sequel, the Greek word +eikon creates unusual difficulty for the translator. In the +first place, it denotes any kind of portrayal, whether painting +or statue; but its nearest equivalents—likeness, portrait, +sketch—all suggest the flat, not the round. Indeed, for a +portrait-statue we have no proper word. Moreover—and +this, though perhaps less obviously awkward in its consequences, is even more serious—it also means a comparison, +or simile ; and as Lucian’s likenesses are for the most part +nothing but comparisons of one sort or another, his jeu d’ esprit +owes a great measure of its effectiveness to a word-play which +cannot be transferred.

 +

+ + + +Upon my word, Polystratus, those who saw the +Gorgon must have been affected by it very much as +I was recently when I saw a perfectly beautiful +woman: I was struck stiff with amazement and came +within an ace of being turned into stone, my friend, +just as it is in the fable! +

+

+Heracles! An extraordinary spectacle, that, and +a terribly potent one, to astound Lycinus when it +was only a woman. To be sure you are very easily +affected in that way by boys, so that it would be a +simpler matter to move all Sipylus from its base +than to drag you away from your pretties and keep +you from standing beside them with parted lips, yes, +and not infrequently tears in your eyes, the very +image of the daughter of Tantalus.

A double allusion. The Niobe story has already been introduced by the mention of Mount Sipylus, where Niobe was turned into stone; and now, by styling her the daughter of Tantalus, Polystratus compares the plight of Lycinus to that of Tantalus also.

_ But tell me +about this petrifying Medusa, who she is and where +she comes from, so that we, too, may have a look at +her. You surely will not begrudge us the sight or +be jealous, if we ourselves are going to be struck +stiff at your elbow on seeing her! + + + + + + +You may be very certain that if you get but a +distant view of her she will strike you dumb, and +more motionless than any statue. Yet the effect, +perhaps, is not so violent and the wound less serious +if it should be you who catch sight of her. But if +she should look at you as well, how shall you manage +to tear yourself away from her? She will fetter you +to herself and hale you off wherever she wishes, +doing just what the magnet does to iron. +

+ +

+ +Don’t keep evoking fancies of miraculous loveliness, Lycinus, but tell me who the woman is. +

+

+Why, do you suppose that I am exaggerating? +No, I am afraid that when you have seen her you +will take me to be a poor hand at turning compliments, so far superior will she prove to be. +Anyhow, I can’t say who she is, but she received +mich attention, kept splendid state in every way, +had a number of eunuchs and a great many maids, +and, in general, the thing seemed to be on a greater +scale than accords with private station. +

+

+You didn’t learn even the name they gave her? +

+

+No; only that she comes from Ionia, for one of +the onlookers glanced at his neighbour after she had +passed and said: “Well, that is what Smiyrna’s +beauties are like, and it is no wonder that the fairest + + + +of Ionian cities has produced the fairest of women!” +It seemed to me that the speaker himself was of +Smyrna because he was so set up over her. + +

+ +

+ +Well, inasmuch as you really and truly behaved +like a stone in one way, at least, since you neither +followed her nor questioned that Smyrniote, whoever +he was, at least sketch her appearance in words as +best you can. Perhaps in that way I might +recognize her. +

+

+Are you aware what you have demanded? It is +not in the power of words, not mine, certainly, to +call into being a portrait so marvellous, to which +hardly Apelles or Zeuxis or Parrhasius would have +seemed equal, or even perhaps a Phidias or an +Alcamenes. As for me, I shall but dim the lustre +of the original by the feebleness of my skill. +

+

+Nevertheless, Lycinus, what did she look like? +It would not be dangerously bold if you should show +your picture to a friend, no matter how well or ill it +may be drawn. +

+

+But I think I shall act in a way that involves less +risk for myself if I call in some of those famous +artists of old for the undertaking, to model me a +statue of the woman. +

+

+What do you mean by that? How can they come +to you when they died so many years ago? + + + + +Easily, if only you do not refuse to answer me a +question or two. +

+

+You have but to ask. +

+ +

+ +Were you ever in Cnidus, Polystratus ? +

+

+Yes indeed ! +

+

+Then you certainly saw the Aphrodite there ? +

+

+Yes, by Zeus! The fairest of the creations of +Praxiteles.

Furtwängler, Greek and Roman Sculpture, pl. xxv, opposite p. 91.

+ +Well, have you also heard the story that the +natives tell about it—that someone fell in love with +the statue, was left behind unnoticed in the temple, +and embraced it to the best of his endeavours? But +no matter about that.

The story, which can be traced back to Posidonius, is told at greater length in the Amores.

_ Since you have seen her, +as you say, tell me whether you have also seen +the Aphrodite in the Gardens, at Athens, by +Alcamenes ?

Furtwängler’s suggestion that the well-known “Venus Genetrix” is a copy of this work is generally accepted. The head is well reproduced in Mitchell, History of Ancient Sculpture, opposite p. 320. The Gardens lay outside the walls, on the bank of the Ilissos, opposite the Stadium.

+ +Surely I should be the laziest man in all the world + + + + + + +if I had neglected the most beautiful of the sculptures +of Alcamenes. +

+

+One question, at all events, I shall not ask you, +Polystratus—whether you have often gone up to the +Acropolis to look at the Sosandra of Calamis ?

No copy of the Sosandra is known, nor is it clear whether she was a goddess or a woman.

+ +I have often seen that, too. +

+

+So far, so good. But among the works of Phidias +what did you praise most highly ? +

+

+What could it be but the Lemnian Athena, on +which Phidias deigned actually to inscribe his +name?

For the beautiful head in Bologna that is believed to be copied from this statue (a work in bronze, dedicated on the Acropolis by certain Lemnians) see Furtwangler, Masterpieces of Greek Sculpture, pl. i-iii, and Fig. 3.

Qh, yes! and the Amazon who leans upon +her spear.

Copies of the Phidian Amazon have not been identified with any certainty. For the several types of Amazon statue that come into consideration, see Michaelis, Jahrbuch des k. deutschen Archaeologischen Instituts, i, p. 14.8qq., and Furtwangler, Masterpieces, p. 128 sqq.

+

+ +

+ +These are the most beautiful, my friend, so that +we shall not need any other artists. Come now, out +of them all I shall make a combination as best I can, +and shall display to you a single portrait-statue +that comprises whatever is most exquisite in each. +

+

+How can that be done? + + + + + + + +Nothing hard about it, Polystratus, if from now +on we give Master Eloquence a free hand with those +statues and allow him to adapt, combine, and unite +them as harmoniously as he can, retaining at the +same time that composite effect and the variety. +

+

+Very well; by all means let him have a free hand +and show us his powers, for I am eager to know +what he really can do with the statues and how he +can combine so many into one without making it +discordant. +

+ +

+ +Well, he permits you to look upon the statue +even now, as it comes into being; and this is the +way he makes the blend. From the Cnidian he +takes only the head, as the body, which is unclothed, +will not meet his needs. He will allow the arrangement of the hair, the forehead, and the fair line of +the brows to remain as Praxiteles made them; and +in the eyes also, that gaze so liquid, and at the same +time so clear and winsome—that too shall be +retained as Praxiteles conceived it. But he will +take the round of the cheeks and all the fore part +of the face from Alcamenes and from Our Lady in +the Gardens; so too the hands, the graceful wrists, +and the supple, tapering fingers shall come from Our +Lady in the Gardens. But the contour of the entire +face, the delicate sides of it, and the shapely nose +will be supplied by the Lemnian Athena and by +Phidias, and the master will also furnish the meeting +of the lips, and the neck, taking these from his +Amazon. Sosandra and Calamis shall adorn her with + + + +modesty, and her smile shall be grave and faint +like that of Sosandra, from whom shall come also the +simplicity and seemliness of her drapery, except that +she shall have her head uncovered. In the measure +of her years, whatever it may be, she shall agree +most closely with the Cnidian Aphrodite; that, too, +Praxiteles may determine. +What do you think, Polystratus? Will the statue +be beautiful? +

+ +

+ +Yes, surely, when it has been completed to the +uttermost detail; for there is still, despite your +unexampled zeal, one beauty that you have left out +of your statue in collecting and combining everything +as you did. +

+

+What is that ? +

+

+Not the most unimportant, my friend, unless you +will maintain that perfection of form is but little +enhanced by colour and appropriateness in each +detail, so that just those parts will be black which +should be black and those white which should be, +and the flush of life will glow upon the surface, and +so forth. I fear we still stand in need of the most +important feature ! +

+

+Where then can we get all that? Or shall +we call in the painters, of course, and particularly +those who excelled in mixing their colours and in +applying them judiciously? Come, then, let us call + + + +in Polygnotus and Euphranor of old, and Apelles and +Aétion. Let them divide up the work, and let +Euphranor colour the hair as he painted Hera’s:

Painted as one of the Twelve Gods in the portico of Zeus Eleutherius at Athens (Pausanias 1, 3, 3; Pliny 35, 129).

+let Polygnotus do the becomingness of her brows +and the faint flush of her cheeks, just as he did +Cassandra in the Lesche at Delphi,

“Above the Cassotis is a building with paintings by Polygnotus; it was dedicated by the Cnidians, and is called by the Delphians the Club-room (Lesche, “place of talk”), because here they used of old to meet and talk over both mythological and more serious subjects. . . . Cassandra herself is seated on the ground and is holding the image of Athena, for she overturned the wooden image from its pedestal when Ajax dragged her out of the sanctuary.” (Pausanias 10, 25, 1 and 26, 3, Frazer’s translation. )

and let him also +do her clothing, which shall be of the most delicate +texture, so that it not only clings close where it +should, but a great deal of it floats in the air. The +body Apelles shall represent after the manner of his +Pacate,

Called Pancaste by Aelian (Var. Hist., 12, 34), Pancaspe by Pliny (35, 86). She was a girl of Larissa, the first sweetheart of Alexander the Great.

not too white but just suffused with red ; +and her lips shall be done by Aétion like Roxana’s.

In the famous “Marriage of Alexander and Roxana,” described fully in Lucian’s Herodotus, c. 4-6.

+But stay! +

+ +

+We have Homer, the best of all painters, +éven in the presence of Euphranor and Apelles. +Let her be throughout of a colour like that which +Homer gave to the thighs of Menelaus when he +likened them to ivory tinged with crimson;

Iliad 4, 141 sqq.

and +let him also paint the eyes and make her “ox-eyed.” +The Theban poet, too, shall lend him a hand in the +work, to give her ‘violet brows.”

Pindar ; the poem in which he applied this epithet to Aphrodite (cf. p. 333) is lost.

Yes, and +Homer shall make her “laughter-loving” and +“white-armed" and “rosy-fingered,” and, in a word, +shall liken her to golden Aphrodite far more fittingly +than he did the daughter of Briseus.

Iliad 19, 282.

+ + + + + + + + + + +

+ +

+ +This, then, is what sculptors and painters and +poets can achieve; but who could counterfeit the +fine flower of it all—the grace; nay, all the Graces +in company, and all the Loves, too, circling hand in +hand about her? +

+

+It is a miraculous creature that you describe, +Lycinus; “dropt from the skies”

The Trojan Palladium was “dropt from the skies” according to the myth (Apollodorus 3, 12, 3); so also the image of Athena Tauropolos at Halae in Attica, that was thought to have been brought there from the country of the Taurians where it fell (Euripides, Iph. in Taur. 87, 977, 986).

in very truth, +quite like something out of Heaven. But what was +she doing when you saw her? +

+

+She had a scroll in her hands, with both ends of it +rolled up, so that she seemed to be reading the one +part and to have already read the other.

Lucian’s expression amounts to saying that the book was open at the middle. In reading an ancient book, one enerally held the roll in the right Sand and took the end of it in the left, rolling up in that hand the part that one was done with.

— As she +walked along, she was discussing something or other +with one of her escorts; I do not know what it was, +for she did not speak so that it could be overheard. +But when she smiled, Polystratus, she disclosed such +teeth! How can I tell you how white they were, +how symmetrical and well matched? If you have +ever seen a lovely string of very lustrous, equal +pearls, that is the way they stood in row; and they +were especially set off by the redness of her lips. +They shone, just as Homer says, like sawn ivory.

Odyssey 18, 196.

+Nor could you say that some of them were too broad, + + + + + + + + +others misshapen, and others prominent or wide +apart, as they are with most women. On the +contrary, all were of equal distinction, of the selfsame whiteness, of uniform size, and similarly close +together. In short, it was a great marvel; a +spectacle transcending all human beauty ! +

+ +

+ +Hold still! I perceive now quite clearly who the +woman is that you describe; I recognize her by just +these points and also by her country. Besides, you +said that there were eunuchs in her following. +

+

+Yes, and several soldiers. +

+

+It is the Emperor’s mistress, you simpleton —the +woman who is so famous! +

+

+What is her name? +

+

+Like herself, it is very pretty and charming. +She has the same name as the beautiful wife of +Abradatas. You know whom I mean, for you have +often heard Xenophon praise her as a good and +beautiful woman.

Panthea, “the woman of Susa, who is said to have been the fairest in Asia,” whose story is told in the Cyropaedia (4, 6, 11; 5, 1, 2-18; 6,1, 33-51; 6,4,2-11; 7,3, 2-16). Polystratus says “heard” because of the ancient practios of reading aloud, to which the Lessons of the Church bear present testimony.

+ +Yes, and it makes me feel as if I saw her when I +reach that place in my reading; I can almost hear + + + + + +her say what she is described as saying, and see how +she armed her husband and what she was like when +she sent him off to the battle. + +

+ +

+ + +But, my friend, you caught sight of her just once, +flying past like a flash, and naturally have praised +only what was obvious—I mean, her person and her +physical beauty. The good points of her soul you +have not beheld, and you do not know how great that +beauty is in her, far more notable and more divine than +that of her body. I do, for I am acquainted with +her, and have often conversed with her, being of the +same nationality. As you yourself know, I commend +gentleness, kindliness, high-mindedness, self-control, +and culture rather than beauty, for these qualities +deserve to be preferred over those of the body. To +do otherwise would be illogical and ridiculous, as if +one were to admire her clothing rather than her +person. Perfect beauty, to my mind, is when there +is a union of spiritual excellence and physical loveliness. In truth, I could point you out a great many +women who are well endowed with good looks, but +in every way discredit their beauty, so that if they +merely speak it fades and withers, since it suffers +by contrast and cuts a shabby figure, unworthily +housing as it does with a soul that is but a sorry +mistress. Such women seem to me like the temples +of Egypt, where the temple itself is fair and great, +built of costly stones and adorned with gold and +with paintings, but if you seek out the god within, +it is either a monkey or an ibis or a goat or a cat! +Women of that sort are to be seen in plenty. , + + + +Beauty, then, is not enough unless it is set off +with its just enhancements, by which I mean, not +purple raiment and necklaces, but those I have +already mentioned—virtue, self-control, goodness, +kindliness, and everything else that is included in +the definition of virtue. + +

+ +

+ +Well then, Polystratus, trade me description for +description, giving, as the saying goes, measure for +measure, or even better than that, since you can. +Do a likeness of her soul and display it to me, so +‘that I need not admire her by halves. +

+

+It is no light task, my friend, that you are setting +me; for it is not the same thing to laud what is +manifest to all, and to reveal in words what is invisible. I think that I too shall need fellow-workmen for the portrait, philosophers as well as sculptors +and painters, so that I can make my work of art +conform to their canons and can exhibit it as +modelled in the style of the ancients. +

+ +

+Come now, imagine it made. It will be “gifted +with speech,”

Like Circe (Odyssey10, 136).

first of all, and “clear-voiced” ;

Like the Muse (Odyssey 24, 62).

+and Homer’s phrase “sweeter than honey from the +tongue” applies to her rather than to that old man +from Pylos.

Applied in Homer to the words of Nestor (Jliad 1, 249).

The whole tone of her voice is as soft +as can be; not deep, so as to resemble a man’s, nor +very high, so as to be quite womanish and wholly +strengthless, but like the voice of a boy still immature, delicious and winning, that gently steals into + + + + + + +the ear, so that even after she has ceased the sound +abides, some remnant of it lingering and filling the +ears with resonance, like an echo that prolongs +audition and leaves in the soul vague traces of her +words, honey-sweet and full of persuasion. And +when she lifts that glorious voice in song, above +all to the lyre, then—ah, then it is the hour for +halcyons and cicadas and swans to hush forthwith ; +for they are one and all unmelodious as against her, +and even Pandion’s daughter, should you mention her, +is an inexpert amateur, however “soundful” the +voice that she pours out.

Pandion’s daughter is the nightingale; the inimitable mwodvnxéa comes from Homer (Odyssey 19, 521).

+

+ +

+And as for Orpheus +and Amphion, who exercised so very potent a spell +upon their auditors that even inanimate things +answered the call of their song, they themselves +in my opinion would have abandoned their lyres, +had they heard her, and would have stood by in +silence, listening. That scrupulous observance of +time, so that she makes no mistakes in the rhythm, +but her singing throughout keeps measure with +a beat that is accurate in its rise and fall,

Compare Horace, Odes 4, 6, 36: Lesbium servate pedem, meique pollicis ictum.

while +her lyre is in full accord, and her plectrum keeps +pace with her tongue; that delicacy of touch; that +flexibility of modulations—how could all this be +attained by your Thracian, or by that other who +studied lyre-playing on the slopes of Cithaeron in +the intervals of tending cattle ?

Orpheus and Amphion, respectively.

+ +

+Therefore, if ever you hear her sing, Lycinus, not +only will you have learned by experience, through +being turned into stone, what the Gorgons can do, + + + + + + +but you will know also what the effect of the Sirens +was like; for you will stand there enchanted, I know +right well, forgetful of country and of kin; and +if you stop your ears with wax, the song, in spite +of you, will slip through the very wax! Such +music is it, a lesson learned of some Terpsichore or +Melpomene, or of Calliope herself, fraught with a +thousand witcheries of every sort. I may sum it +up by saying: “Imagine that you are listening to +such singing as would naturally come from such +lips and from those teeth.” You yourself have seen +the lady in question, so consider that you have +heard her. + +

+ +

+ +As to the precision of her language, and its pure +Ionic quality, as to the fact that she has a ready +tongue in conversation and is full of Attic wit— +that is nothing to wonder at. It is an inherited +trait in her, and ancestral, and nothing else was to +be expected, since she partakes of Athenian blood +through the settlement which they planted.

Athens and Theseus were thought to have had a hand in the foundation of Smyrna. Lucian’s contemporary Aristides makes much of this.

Nor +indeed am I disposed to wonder at the further fact +that a countrywoman of Homer likes poetry and +holds much converse with it.

+ +

+There you have one picture, Lycinus, that of her +exquisite speech and her singing, as it might be portrayed in an inadequate sort of way. And now look +at the others—for I have decided not to exhibit a +single picture made up, like yours, out of many. +That is really less artistic, to combine beauties so +numerous and create, out of many, a thing of many +different aspects, completely at odds with itself. + + + + +No, all the several virtues of her soul shall be +portrayed each by itself in a single picture that is +a true copy of the model. +

+

+It is a feast, Polystratus, a full banquet, that you +promise! In fact, it appears that you really will +give me back better measure. Anyhow, get on with +your measuring ; there is nothing else that you can +do which would please me more. + +

+ +

+ + +Then inasmuch as culture must stand at the head +of all that is fair, and particularly all that is acquired +by study, let us now create its likeness, rich, however, in colours and in modelling, that even in this +point we may not fall short of your achievement in +sculpture. So let her be pictured as possessing all +the good gifts that come from Helicon. Unlike +Clio, Polymnia, Calliope, and the others, each of +whom has a single accomplishment, she shall have +those of all the Muses, and in addition those of +Hermes and Apollo. For all that poets have set +forth with the embellishment of metre or orators +with the might of eloquence, all that historians +have related or philosophers recommended shall give +beauty to our picture, not simply to the extent of +tinting its surface, but staining it all deeply with +indelible colours till it will take no more. And you +must pardon me if I can show no ancient model for +this picture ; for tradition tells us of nothing similar +in point of culture among the men of olden times. +But in spite of that, if you approve, it too may now + + + +be hung; for no fault can be found with it, from +my point of view. +

+

+It is very beautiful, to be sure, Polystratus, and +every line of it correctly drawn. +

+ +

+ + +Next we must delineate her wisdom and understanding. We shall require many models there, +most of them ancient, and one, like herself, Ionic, +painted and wrought by Aeschines, the friend of +Socrates, and by Socrates himself,

In the Aspasia, a Socratic dialogue by the philosopher Aeschines, not extant.

of all craftsmen +the truest copyists because they painted with love. +It is that maid of Miletus, Aspasia, the consort +of the Olympian,

Pericles.

himself a marvel beyond compare. +Putting before us, in her, no mean pattern of +understanding, let us take all that she had of +experience in affairs, shrewdness in_ statescraft, +quick-wittedness, and penetration, and transfer the +whole of it to our own picture by accurate measurement; making allowance, however, for the fact +that she was painted on a small canvas, but our +figure is colossal in its scale. +

+

+What do you mean by that? +

+

+I mean, Lycinus, that the pictures are not of +equal size, though they look alike; for the Athenian +state of those days and the Roman empire of to-day +are not equal, nor near it. Consequently, although + + + + + +ours resembles the other exactly, yet in size at least +it is superior, as being painted on a very broad canvas. +

+ +

+The second model and the third shall be +the famous Theano

Wife, or disciple, of Pythagoras, herself a philosophical writer of note.

and the Lesbian poetess, +and Diotima

Diotima, a priestess of Mantinea, probably fictitious, for we hear of her only through Plato in the Symposium (201 p). Socrates says there that she was wise in Love, and ascribes to her the metaphysical rhapsody on Love in which the dialogue culminates.

shall be still another. Theano +shall contribute her high-mindedness, Sappho the +attractiveness of her way of living, and Diotima +shall be copied not only in those qualities for which +Socrates commended her, but in her general intelligence and power to give counsel. There you +have another picture, Lycinus, which may be hung +also. +

+ +

+ +Yes, Polystratus, for it is marvellous. But paint +more of them. +

+

+That of her goodness and loving-kindness, my +friend, which will disclose the gentleness of her +nature and its graciousness to all those who make +demands upon her? Then let her be compared +with that Theano who was wife of Antenor,

Theano, priestess of Athena in Troy (Iliad 6, 298), brought up Pedacus, her husband's illegitimate child, as if he were her own son (Jliad 5, 69).

+and with Arete,

See Odyssey 7, 67 sq.

and Arete’s daughter Nausicaa, +and with any other who in high station behaved +with propriety in the face of her good fortune. +

+ +

+Next in order, let her modesty be portrayed, and +her love for her consort, in such a way as to be +most like the daughter of Icarius, described by + + + + + + + +Homer as modest and prudent (for that is the way +he drew the picture of Penelope); or like her +own homonym, the wife of Abradatas, whom we +mentioned a little while ago.

See page275.

+ +Once more you have created a very beautiful +picture, Polystratus; and now, perhaps, your portraits are finished, for you have traversed all of +her soul in praising it part by part. +

+ +

+ + +Not all of it! The very greatest items in her +praise are still unincluded. I mean that in so +elevated a station she has not clothed herself in +pride over her success, and has not been uplifted +above the limit that beseems humanity through +confidence in Fortune, but keeps herself upon the +common plane, with no tasteless or vulgar aspirations, +treats her visitors familiarly and as an equal, and +gives her friends greetings and evidences of affection +that are all the sweeter to them because, although +they come from one who is above them, they make +no display of circumstance. Truly, all those who +employ great power not in superciliousness but in +kindness, are regarded as especially worthy of the +blessings that have been bestowed upon them by +Fortune, and they alone deserve to escape envy. +Nobody will envy the man above him if he sees him +behaving with moderation amid his successes and +not, like Homer's Ate,

Iliad, 19, 91-94.

treading on the heads of + + + + + +men and crushing whatever is feebler. That is the +way: in which the low-minded are affected because +of their vulgarity of soul. When, without their +expecting anything of the sort, Fortune suddenly +sets them in a winged, aerial car, they do not bide +contentedly where they are, and do not look beneath +them, but force themselves ever upwards. Therefore, as in the case of Icarus, their wax quickly +melts, their wings moult, and they bring ridicule +upon themselves by falling head-first into deep waters +and breaking seas. But those who pattern after +Daedalus in the use of their wings and do not rise +too high, knowing that their pinions were made of +wax, but stint their flight as mere mortals should +and are content to be carried above, but only just +above, the waves, so that they keep their wings always +wet and avoid exposing them to sheer sunshine— +they wing their passage at once safely and discreetly. +This is what might be most praised in her. Consequently she gets from all the return that she +deserves ; for all pray that these wings may abide +with her and that blessings may accrue to her in +still greater fulness. +

+ +

+ +So be it, Polystratus. She deserves it, because it +is not in body alone, like Helen, that she is fair, but +the soul that she harbours therein is still more fair +and lovely. It was in keeping, too, that our +Emperor, kindly and gentle as he is, along with +all the other blessings that he enjoys, should be so + + + +tavoured by Fortune as to have such a woman born +in his time and consort with him and love him. For +that is no trivial favour of Fortune—a woman about +whom one can quote with propriety the saying of +Homer, that she vies with golden Aphrodite in +beauty and equals Athena herself in accomplishments.

Iliad9, 389-90.

Among mortal women there is none to +compare with her, “neither in stature nor mould” +(as Homer says), “nor in mind nor in aught that +she doeth.”

Iliad 1, 115.

+ +

+ +

+ + +You are right, Lycinus. So, if you are willing, +let us put our portraits together, the statue that +you modelled of her body and the pictures that I +painted of her soul; let us blend them all into one, +put it down in a book, and give it to all mankind to +admire, not only to those now alive, but to those +that shall live hereafter. It would at least prove +more enduring than the works of Apelles and +Parrhasius and Polygnotus, and far more pleasing +to the lady herself than anything of that kind, +inasmuch as it is not made of wood and wax and +colours but portrayed with inspirations from the +Muses; and this will be found the most accurate +kind of portrait, since it simultaneously discloses +beauty of body and nobility of soul. + + + + +

+ + diff --git a/data/tlg0062/tlg039/tlg0062.tlg039.perseus-grc2.xml b/data/tlg0062/tlg039/tlg0062.tlg039.perseus-grc2.xml index 7cf743d5b..c695194ce 100644 --- a/data/tlg0062/tlg039/tlg0062.tlg039.perseus-grc2.xml +++ b/data/tlg0062/tlg039/tlg0062.tlg039.perseus-grc2.xml @@ -7,17 +7,19 @@ Εἰκόνες Lucian -A. M. Harmon +Austin Morris Harmon, 1878-1950 Perseus Project, Tufts University Gregory Crane Prepared under the supervision of Bridget Almas Lisa Cerrato +Gregory Crane Rashmi Singhal The National Endowment for the Humanities +Harvard Library Arcadia Fund Google Digital Humanities Awards Program @@ -31,14 +33,14 @@ Available under a Creative Commons Attribution-ShareAlike 4.0 International License - + Lucian Lucian - A. M. Harmon + Austin Morris Harmon, 1878-1950 London William Heinemann Ltd. @@ -53,25 +55,25 @@ - +

optical character recognition

 - +

This pointer pattern extracts section.

 - + - + Greek @@ -84,20 +86,20 @@ -
+
Λυκῖνος -

ἀλλʼ ἧ Ἰθίούτόν τι βττασγον οι τὴν Γοργὼ ἰδόντες οἷον ἐγὼ ἔναγχος ἔπαθον, ὦ Πολύστρατε, παγκάλην τινὰ γυναῖκα ἰδών αὐτὸ γὰρ τὸ τοῦ μύθου ἐκεῖνο, μικροῦ δέω λίθος ἐξ ἀνθρώπου σοι γεγονέναι πεπηγὼς ὑπὸ τοῦ θαύματος.

+

ἀλλʼ ἦ τοιοῦτόν τι ἔπασχον οἱ τὴν Γοργὼ ἰδόντες οἷον ἐγὼ ἔναγχος ἔπαθον, ὦ Πολύστρατε, παγκάλην τινὰ γυναῖκα ἰδών· αὐτὸ γὰρ τὸ τοῦ μύθου ἐκεῖνο, μικροῦ δέω λίθος ἐξ ἀνθρώπου σοι γεγονέναι πεπηγὼς ὑπὸ τοῦ θαύματος.

Πολύστρατος -

Ἡράκλεις, ὑπερφυές τι τὸ θέαμα φὴς καὶ δεινῶς βίαιον, εἴ γε καὶ Λυκῖνον ἐξέπληξε γυνή τις οὖσα· σὺ γὰρ ὑπὸ μὲν τῶν μειρακίων καὶ πάνυ ῥᾳδίως αὐτὸ πάσχεις, ὥστε θᾶττον ἄν τις ὅλον τὸν Σίπυλον μετακινήσειεν ἢ σὲ τῶν καλῶν ἀπάγοι μὴ οὐχὶ παρεστάναι αὐτοῖς κεχηνότα καὶ ἐπιδακρύοντά γε πολλάκις ὥσπερ ἐκείνην αὐτὴν τὴν τοῦ Ταντάλου. ἀτὰρ εἰπέ μοι, τίς ἡ λιθοποιὸς αὕτη Μέδουσα ἡμῖν ἐστιν καὶ πόθεν, ὡς καὶ ἡμεῖς ἴδοιμεν οὐ γάρ, οἶμαι, φθονήσεις ἡμῖν τῆς θέας οὐδὲ ζηλοτυπήσεις, εἰ μέλλοιμεν πλησίον που καὶ αὐτοὶ παραπεπηγέναι σοι ἰδόντες.

+

Ἡράκλεις, ὑπερφυές τι τὸ θέαμα φὴς καὶ δεινῶς βίαιον, εἴ γε καὶ Λυκῖνον ἐξέπληξε γυνή τις οὖσα· σὺ γὰρ ὑπὸ μὲν τῶν μειρακίων καὶ πάνυ ῥᾳδίως αὐτὸ πάσχεις, ὥστε θᾶττον ἄν τις ὅλον τὸν Σίπυλον μετακινήσειεν ἢ σὲ τῶν καλῶν ἀπάγοι μὴ οὐχὶ παρεστάναι αὐτοῖς κεχηνότα καὶ ἐπιδακρύοντά γε πολλάκις ὥσπερ ἐκείνην αὐτὴν τὴν τοῦ Ταντάλου. ἀτὰρ εἰπέ μοι, τίς ἡ λιθοποιὸς αὕτη Μέδουσα ἡμῖν ἐστιν καὶ πόθεν, ὡς καὶ ἡμεῖς ἴδοιμεν· οὐ γάρ, οἶμαι, φθονήσεις ἡμῖν τῆς θέας οὐδὲ ζηλοτυπήσεις, εἰ μέλλοιμεν πλησίον που καὶ αὐτοὶ παραπεπηγέναι σοι ἰδόντες.

Λυκῖνος -

καὶ μὴν εὖ εἰδέναι χρή σε, ὡς κἂν ἐκ περιωπῆς μόνον ἀπίδῃς εἰς αὐτήν, ἀχανῆ σε καὶ τῶν ἀνδριάντων ἀκινητότερον ἀποφανεῖ. καίτοι τοῦτο μὲν ἴσως εἰρηνικώτερόν ἐστιν καὶ τὸ τραῦμα ἧττον καίριον, εἰ αὐτὸς ἴδοις· εἰ δὲ κἀκείνη προσβλέψειὲ σε, τίς ἔσται μηχανὴ ἀποστῆναι αὐτῆς; ἀπάξει γάρ σε ἀναδησαμένη ἔνθα ἂν ἐθέλῃ, ὅπερ καὶ ἡ λίθος ἡ Ἡρακλεία δρᾷ τὸν σίδηρον.

+

καὶ μὴν εὖ εἰδέναι χρή σε, ὡς κἂν ἐκ περιωπῆς μόνον ἀπίδῃς εἰς αὐτήν, ἀχανῆ σε καὶ τῶν ἀνδριάντων ἀκινητότερον ἀποφανεῖ. καίτοι τοῦτο μὲν ἴσως εἰρηνικώτερόν ἐστιν καὶ τὸ τραῦμα ἧττον καίριον, εἰ αὐτὸς ἴδοις· εἰ δὲ κἀκείνη προσβλέψειέ σε, τίς ἔσται μηχανὴ ἀποστῆναι αὐτῆς; ἀπάξει γάρ σε ἀναδησαμένη ἔνθα ἂν ἐθέλῃ, ὅπερ καὶ ἡ λίθος ἡ Ἡρακλεία δρᾷ τὸν σίδηρον.

@@ -115,7 +117,7 @@ Λυκῖνος -

οὐδαμῶς, ἢ τοῦτο μόνον, τῆς Ἰωνίας ἐστὶν τῶν θεατῶν γάρ τις ἀπιδὼν εἰς τὸν πλησίον, ἐπεὶ παρῆλθεν, τοιαῦτα μέντοι, ἔφη, τὰ Σμυρναϊκὰ κάλλη· καὶ θαυμαστὸν οὐδέν, εἰ ἡ καλλίστη τῶν Ἰωνικῶν πόλεων τὴν καλλίστην γυναῖκα ἤνεγκεν. ἐδόκει δέ μοι Σμυρναῖος καὶ αὐτὸς ὁ λέγων εἶναι, οὕτως ἐσεμνύνετο ἐπʼ αὐτῇ.

+

οὐδαμῶς, ἢ τοῦτο μόνον, τῆς Ἰωνίας ἐστίν· τῶν θεατῶν γάρ τις ἀπιδὼν εἰς τὸν πλησίον, ἐπεὶ παρῆλθεν, τοιαῦτα μέντοι, ἔφη, τὰ Σμυρναϊκὰ κάλλη· καὶ θαυμαστὸν οὐδέν, εἰ ἡ καλλίστη τῶν Ἰωνικῶν πόλεων τὴν καλλίστην γυναῖκα ἤνεγκεν. ἐδόκει δέ μοι Σμυρναῖος καὶ αὐτὸς ὁ λέγων εἶναι, οὕτως ἐσεμνύνετο ἐπʼ αὐτῇ.

@@ -125,7 +127,7 @@ Λυκῖνος -

ὁρᾷς ἡλίκον τοῦτο ᾔτησας; οὐ κατὰ λόγων δύναμιν, καὶ μάλιστά γε τῶν ἐμῶν, ἐμφανίσαι θαυμασίαν οὕτως εἰκόνα, πρὸς ἣν μόλις ἂν ἢ Ἀπελλῆς ἢ Ζεῦξις ἢ Παρράσιος ἱκανοὶ ἔδοξαν, ἢ εἴ τις Φειδίας ἢ Ἀλκαμένης ἐγὼ δὲ λυμανοῦμαι τὸ ἀρχέτυπον ἀσθενείᾳ τῆς τέχνης.

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ὁρᾷς ἡλίκον τοῦτο ᾔτησας; οὐ κατὰ λόγων δύναμιν, καὶ μάλιστά γε τῶν ἐμῶν, ἐμφανίσαι θαυμασίαν οὕτως εἰκόνα, πρὸς ἣν μόλις ἂν ἢ Ἀπελλῆς ἢ Ζεῦξις ἢ Παρράσιος ἱκανοὶ ἔδοξαν, ἢ εἴ τις Φειδίας ἢ Ἀλκαμένης· ἐγὼ δὲ λυμανοῦμαι τὸ ἀρχέτυπον ἀσθενείᾳ τῆς τέχνης.

Πολύστρατος @@ -167,7 +169,7 @@ Λυκῖνος -

ἀλλὰ καὶ τὸν μῦθον ἤκουσας, ὃν λέγουσιν οἱ ἐπιχώριοι περὶ αὐτῆς, ὡς ἐρασθείη τις τοῦ ἀγάλματος καὶ λαθὼν ὑπολειφθεὶς ἐν ἱερῷ συγγένοιτο, ὡς δυνατὸν ἀγάλματι. τοῦτο μέντοι· ἄλλως ἱστορείσθω. σὺ δὲ — ταύτην γάρ, ὡς φής, εἶδες — ἴθι μοὶ καὶ τόδε ἀπόκριναι, εἰ καὶ τὴν ἐν κήποις Ἀθὴνησι τὴν Ἀλκαμένους ἑώρακας.

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ἀλλὰ καὶ τὸν μῦθον ἤκουσας, ὃν λέγουσιν οἱ ἐπιχώριοι περὶ αὐτῆς, ὡς ἐρασθείη τις τοῦ ἀγάλματος καὶ λαθὼν ὑπολειφθεὶς ἐν ἱερῷ συγγένοιτο, ὡς δυνατὸν ἀγάλματι. τοῦτο μέντοιμέντοι Lehmann: μέν σοι MSS. ἄλλως ἱστορείσθω. σὺ δὲ — ταύτην γάρ, ὡς φής, εἶδες — ἴθι μοὶ καὶ τόδε ἀπόκριναι, εἰ καὶ τὴν ἐν κήποις Ἀθήνησι τὴν Ἀλκαμένους ἑώρακας.

Πολύστρατος @@ -205,13 +207,13 @@ Πολύστρατος -

εὖ λέγεις· καὶ δὴ παραλαβὼν δεικνύτω· ἐθέλω γὰρ εἰδέναι ὅ τι καὶ χρήσεται αὐταῖς, ἢ ὅπως ἐκ τοσούτων μίαν τινὰ συνθεὶς οὐκ ʼἀπᾴδουσαν ἀπεργάσεται.

+

εὖ λέγεις· καὶ δὴ παραλαβὼν δεικνύτω· ἐθέλω γὰρ εἰδέναι ὅ τι καὶ χρήσεται αὐταῖς, ἢ ὅπως ἐκ τοσούτων μίαν τινὰ συνθεὶς οὐκ ἀπᾴδουσαν ἀπεργάσεται.

Λυκῖνος -

καὶ μὴν ἤδη σοι ὁρᾶν παρέχει γιγνομένην τὴν εἰκόνα, ὧδε συναρμόζων, τῆς ἐκ Κνίδου ἡκούσης μόνον τὴν κεφαλὴν λαβών οὐδὲν γὰρ τοῦ ἄλλου σώματος γυμνοῦ ὄντος δεήσεται· τὰ μὲν ἀμφὶ τὴν κόμην καὶ μέτωπον ὀφρύων τε τὸ εὔγραμμον ἐάσει ἔχειν ὥσπερ ὁ Πραξιτέλης ἐποίησεν, καὶ τῶν ὀφθαλμῶν δὲ τὸ ὑγρὸν ἅμα τῷ φαιδρῷ καὶ κεχαρισμένῳ, καὶ τοῦτο διαφυλάξει κατὰ τὸ Πραξιτέλει δοκοῦν τὰ μῆλα δὲ καὶ ὅσα τῆς ὄψεως ἀντωπὰ παρʼ Ἀλκαμένους καὶ τῆς ἐν κήποις λήψεται, καὶ προσέτι χειρῶν ἄκρα καὶ καρπῶν τὸ εὔρυθμον καὶ δακτύλων τὸ εὐάγωγον εἰς λεπτὸν ἀπολῆγον παρὰ τῆς ἐν κήποις καὶ ταῦτα. τὴν δὲ τοῦ παντὸς προσώπου περιγραφὴν καὶ παρειῶν τὸ ἁπαλὸν καὶ ῥῖνα σύμμετρον ἡ Λημνία παρέξει καὶ Φειδίας· ἔτι καὶ στόματος ἁρμογὴν αὐτὸς καὶ τὸν αὐχένα, παρὰ τῆς Ἀμαζόνος λαβών ἡ Σωσάνδρα δὲ καὶ Κάλαμις αἰδοῖ κοσμήσουσιν αὐτήν, καὶ τὸ μειδίαμα σεμνὸν καὶ λεληθὸς ὥσπερ τὸ ἐκείνης ἔσται· καὶ τὸ εὐσταλὲς δὲ καὶ κόσμιον τῆς ἀναβολῆς παρὰ τῆς Σωσάνδρας, πλὴν ὅτι ἀκατακάλυπτος αὕτη ἔσται τὴν κεφαλήν. τῆς ἡλικίας δὲ τὸ μέτρον ἡλίκον ἂν γένοιτο, κατὰ τὴν ἐν, Κνίδῳ ἐκείνην μάλιστα. καὶ γὰρ καὶ τοῦτο κατὰ τὸν Πραξιτέλη μεμετρήσθω.

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καὶ μὴν ἤδη σοι ὁρᾶν παρέχει γιγνομένην τὴν εἰκόνα, ὧδε συναρμόζων, τῆς ἐκ Κνίδου ἡκούσης μόνον τὴν κεφαλὴν λαβών·· οὐδὲν γὰρ τοῦ ἄλλου σώματος γυμνοῦ ὄντος δεήσεται· τὰ μὲν ἀμφὶ τὴν κόμην καὶ μέτωπον ὀφρύων τε τὸ εὔγραμμον ἐάσει ἔχειν ὥσπερ ὁ Πραξιτέλης ἐποίησεν, καὶ τῶν ὀφθαλμῶν δὲ τὸ ὑγρὸν ἅμα τῷ φαιδρῷ καὶ κεχαρισμένῳ, καὶ τοῦτο διαφυλάξει κατὰ τὸ Πραξιτέλει δοκοῦν· τὰ μῆλα δὲ καὶ ὅσα τῆς ὄψεως ἀντωπὰ παρʼ Ἀλκαμένους καὶ τῆς ἐν κήποις λήψεται, καὶ προσέτι χειρῶν ἄκρα καὶ καρπῶν τὸ εὔρυθμον καὶ δακτύλων τὸ εὐάγωγον εἰς λεπτὸν ἀπολῆγον παρὰ τῆς ἐν κήποις καὶ ταῦτα. τὴν δὲ τοῦ παντὸς προσώπου περιγραφὴν καὶ παρειῶν τὸ ἁπαλὸν καὶ ῥῖνα σύμμετρον ἡ Λημνία παρέξει καὶ Φειδίας· ἔτι καὶ στόματος ἁρμογὴν αὐτὸς καὶ τὸν αὐχένα, παρὰ τῆς Ἀμαζόνος λαβών· ἡ Σωσάνδρα δὲ καὶ Κάλαμις αἰδοῖ κοσμήσουσιν αὐτήν, καὶ τὸ μειδίαμα σεμνὸν καὶ λεληθὸς ὥσπερ τὸ ἐκείνης ἔσται· καὶ τὸ εὐσταλὲς δὲ καὶ κόσμιον τῆς ἀναβολῆς παρὰ τῆς Σωσάνδρας, πλὴν ὅτι ἀκατακάλυπτος αὕτη ἔσται τὴν κεφαλήν. τῆς ἡλικίας δὲ τὸ μέτρον ἡλίκον ἂν γένοιτο, κατὰ τὴν ἐν Κνίδῳ ἐκείνην μάλιστα. καὶ γὰρ καὶ τοῦτο κατὰ τὸν Πραξιτέλη μεμετρήσθω.

τί σοι, ὦ Πολύστρατε, δοκεῖ; καλὴ γενήσεσθαι ἡ εἰκών;

@@ -229,21 +231,21 @@ Πολύστρατος -

οὐ τὸ μικρότατον, ὦ φιλότης, εἰ μή σοι δόξει ὀλίγα πρὸς εὐμορφίαν συντελεῖν χρόα καὶ τὸ ἑκάστῳ πρέπον, ὡς μέλανα μὲν εἶναι ἀκριβῶς ὁπόσα μέλανα, λευκὰ δὲ ὅσα τοιαῦτα χρή, καὶ τὸ ἐρύθημα ἐπανθεῖν καὶ τὰ τοιαῦτα· κινδυνεύει τοῦ μεγίστου ἔτι ἡμῖν προσδεῖν.

+

οὐ τὸτί τοῦτο; οὐ τὸ Heusde: τοῦτο MSS. μικρότατον, ὦ φιλότης, εἰ μή σοι δόξει ὀλίγα πρὸς εὐμορφίαν συντελεῖν χρόα καὶ τὸ ἑκάστῳ πρέπον, ὡς μέλανα μὲν εἶναι ἀκριβῶς ὁπόσα μέλανα, λευκὰ δὲ ὅσα τοιαῦτα χρή, καὶ τὸ ἐρύθημα ἐπανθεῖν καὶ τὰ τοιαῦτα· κινδυνεύει τοῦ μεγίστου ἔτι ἡμῖν προσδεῖν.

Λυκῖνος -

πόθεν οὖν καὶ ταῦτα πορισαίμεθʼ ἄν; ἢ παρακαλέσαιμεν δηλαδὴ τοὺς γραφέας, καὶ μάλιστα ὁπόσοι αὐτῶν ἄριστοι ἐγένοντο κεράσασθαι τὰ χρώματα καὶ εὔκαιρον ποιεῖσθαι τὴν ἐπιβολὴν αὐτῶν; καὶ δὴ παρακεκλήσθω Πολύγνωτος καὶ Εὐφράνωρ ἐκεῖνος καὶ Ἀπελλῆς καὶ Ἀετίων οὗτοι δὲ διελόμενοι τὸ ἔργον ὁ μὲν Εὐφράνωρ χρωσάτω τὴν κόμην οἵαν τῆς Ἥρας ἔγραψεν, ὁ Πολύγνωτος δὲ ὀφρύων τὸ ἐπιπρεπὲς καὶ παρειῶν τὸ ἐνερευθὲς οἵαν τὴν Κασάνδραν ἐν τῇ λέσχῃ ἐποίησεν τοῖς Δελφοῖς, καὶ ἐσθῆτα δὲ οὗτος ποιησάτω εἰς τὸ λεπτότατον ἐξειργασμένην, ὡς συνεστάλθαι μὲν ὅσα χρή, διηνεμῶσθαι δὲ τὰ πολλά· τὸ δὲ ἄλλο σῶμα ὁ Ἀπελλῆς δειξάτω κατὰ τὴν Πακάτην μάλιστα, μὴ ἄγαν λευκὸν ἀλλὰ ἔναιμον ἁπλῶς· τὰ χείλη δὲ οἷα Ῥωξάνης ὁ Ἀετίων ποιησάτω.

+

πόθεν οὖν καὶ ταῦτα πορισαίμεθʼ ἄν; ἢ παρακαλέσαιμεν δηλαδὴ τοὺς γραφέας, καὶ μάλιστα ὁπόσοι αὐτῶν ἄριστοι ἐγένοντο κεράσασθαι τὰ χρώματα καὶ εὔκαιρον ποιεῖσθαι τὴν ἐπιβολὴν αὐτῶν; καὶ δὴ παρακεκλήσθω Πολύγνωτος καὶ Εὐφράνωρ ἐκεῖνος καὶ Ἀπελλῆς καὶ Ἀετίων· οὗτοι δὲ διελόμενοι τὸ ἔργον ὁ μὲν Εὐφράνωρ χρωσάτω τὴν κόμην οἵαν τῆς Ἥρας ἔγραψεν, ὁ Πολύγνωτος δὲ ὀφρύων τὸ ἐπιπρεπὲς καὶ παρειῶν τὸ ἐνερευθὲς οἵαν τὴν Κασάνδραν ἐν τῇ λέσχῃ ἐποίησεν τοῖς Δελφοῖς, καὶ ἐσθῆτα δὲ οὗτος ποιησάτω εἰς τὸ λεπτότατον ἐξειργασμένην, ὡς συνεστάλθαι μὲν ὅσα χρή, διηνεμῶσθαι δὲ τὰ πολλά· τὸ δὲ ἄλλο σῶμα ὁ Ἀπελλῆς δειξάτω κατὰ τὴν Πακάτην μάλιστα, μὴ ἄγαν λευκὸν ἀλλὰ ἔναιμον ἁπλῶς· τὰ χείλη δὲ οἷα Ῥωξάνης ὁ Ἀετίων ποιησάτω.

Λυκῖνος -

μᾶλλον δὲ τὸν ἄριστον τῶν γραφέων Ὅμηρον παρόντος Εὐφράνορος καὶ Ἀπελλοῦ δεδέγμεθα· οἷον γάρ τι τοῖς Μενελάου μηροῖς τὸ χρῶμα ἐκεῖνος ἐπέβαλεν ἐλέφαντι εἰκάσας ἠρέμα πεφοινιγμένῳ, τοιόνδε ἔστω τὸ πᾶν ὁ δʼ αὐτὸς οὗτος καὶ τοὺς ὀφθαλμοὺς γραψάτω βοῶπίν τινα ποιήσας αὐτήν. συνεπιλήψεται δὲ τοῦ ἔργου αὐτῷ καὶ ὁ Θηβαῖος ποιητής, ὡς ἰοβλέφαρον ἐξεργάσασθαι· καὶ φιλομειδῆ δὲ Ὅμηρος ποιήσει καὶ λευκώλενον καὶ ῥοδοδάκτυλον, καὶ ὅλως τῇ χρυσῇ Ἀφροδίτῃ εἰκάσει πολὺ δικαιότερον ἢ τὴν τοῦ Βρισέως.

+

μᾶλλον δὲ τὸν ἄριστον τῶν γραφέων Ὅμηρον παρόντος Εὐφράνορος καὶ Ἀπελλοῦ δεδέγμεθα· οἷον γάρ τι τοῖς Μενελάου μηροῖς τὸ χρῶμα ἐκεῖνος ἐπέβαλεν ἐλέφαντι εἰκάσας ἠρέμα πεφοινιγμένῳ, τοιόνδε ἔστω τὸ πᾶν· ὁ δʼ αὐτὸς οὗτος καὶ τοὺς ὀφθαλμοὺς γραψάτω βοῶπίν τινα ποιήσας αὐτήν. συνεπιλήψεται δὲ τοῦ ἔργου αὐτῷ καὶ ὁ Θηβαῖος ποιητής, ὡς ἰοβλέφαρονἰοβλέφρον du Soul: τὸ βλέφαρον MSS. ἐξεργάσασθαι· καὶ φιλομειδῆ δὲ Ὅμηρος ποιήσει καὶ λευκώλενον καὶ ῥοδοδάκτυλον, καὶ ὅλως τῇ χρυσῇ Ἀφροδίτῃ εἰκάσει πολὺ δικαιότερον ἢ τὴν τοῦ Βρισέως.

Λυκῖνος -

ταῦτα μὲν οὖν πλαστῶν καὶ γραφέων καὶ ποιητῶν παῖδες ἐργάσονται. ὃ δὲ πᾶσιν ἐπανθεῖ τούτοις, ἡ χάρις, μᾶλλον δὲ πᾶσαι ἅμα ὁπόσαι Χάριτες καὶ ὁπόσοι Ἔρωτες περιχορεύοντες, τίς ἂν μιμήσασθαι δύναιτο;

+

ταῦτα μὲν οὖν πλαστῶν καὶ γραφέων καὶ ποιητῶν παῖδες ἐργάσονται. ὃ δὲ πᾶσιν ἐπανθεῖ τούτοις, ἡ χάρις, μᾶλλον δὲ πᾶσαι ἅμα ὁπόσαι Χάριτες καὶ ὁπόσοι Ἔρωτες περιχορεύοντες, τίς ἂν μιμήσασθαι δύναιτο;

Πολύστρατος @@ -251,7 +253,7 @@ Λυκῖνος -

βιβλίον ἐν ταῖν χεροῖν εἶχεν εἰς δύο συνειλημένον, καὶ ἐῴκει τὸ μέν τι ἀναγιγνώσκεσθαι αὐτοῦ, τὸ δὲ ἤδη ἀνεγνωκέναι. μεταξὺ δὲ προϊοῦσα διελέγετο τῶν παρομαρτούντων τινὶ οὐκ οἶδα ὅ τι· οὐ γὰρ εἰς ἐπήκοον ἐφθέγγετο. πλὴν μειδιάσασὰ γε, ὦ Πολύστρατε, ὀδόντας ἐξέφηνε πῶς ἂν εἴποιμί σοι ὅπως μὲν λευκούς, ὅπως δὲ συμμέτρους καὶ πρὸς ἀλλήλους συνηρμοσμένους; εἴ που κάλλιστον ὅρμον εἶδες ἐκ τῶν στιλπνοτάτων καὶ ἰσομεγεθῶν μαργαριτῶν, οὕτως ἐπὶ στίχου ἐπεφύκεσαν ἐκοσμοῦντο δὲ μάλιστα τῷ τῶν χειλῶν ἐρυθήματι. ὑπεφαίνοντο γοῦν, αὐτὸ δὴ τὸ τοῦ Ὁμήρου, ἐλέφαντι τῷ πριστῷ ὅμοιοι, οὐχ οἱ μὲν πλατύτεροι αὐτῶν, οἱ δὲ γυροί, οἱ δὲ προέχοντες ἢ διεστηκότες οἷοι ταῖς πλείσταις, ἀλλά τις πάντων ἰσοτιμία καὶ ὁμόχροια καὶ μέγεθος ἓν καὶ προσεχεῖς ὁμοίως, καὶ ὅλως μέγα τι θαῦμα καὶ θέαμα πᾶσαν τὴν ἀνθρωπίνην εὐμορφίαν ὑπερπεπαικός.

+

βιβλίον ἐν ταῖν χεροῖν εἶχεν εἰς δύο συνειλημένον, καὶ ἐῴκει τὸ μέν τι ἀναγιγνώσκεσθαι αὐτοῦ, τὸ δὲ ἤδη ἀνεγνωκέναι. μεταξὺ δὲ προϊοῦσα διελέγετο τῶν παρομαρτούντων τινὶ οὐκ οἶδα ὅ τι· οὐ γὰρ εἰς ἐπήκοον ἐφθέγγετο. πλὴν μειδιάσασά γε, ὦ Πολύστρατε, ὀδόντας ἐξέφηνε πῶς ἂν εἴποιμί σοι ὅπως μὲν λευκούς, ὅπως δὲ συμμέτρους καὶ πρὸς ἀλλήλους συνηρμοσμένους; εἴ που κάλλιστον ὅρμον εἶδες ἐκ τῶν στιλπνοτάτων καὶ ἰσομεγεθῶν μαργαριτῶν, οὕτως ἐπὶ στίχου ἐπεφύκεσαν· ἐκοσμοῦντο δὲ μάλιστα τῷ τῶν χειλῶν ἐρυθήματι. ὑπεφαίνοντο γοῦν, αὐτὸ δὴ τὸ τοῦ Ὁμήρου, ἐλέφαντι τῷ πριστῷ ὅμοιοι, οὐχ οἱ μὲν πλατύτεροι αὐτῶν, οἱ δὲ γυροί,οἱ δὲ γυροὶ added from the margin of Γ. οἱ δὲ προέχοντες ἢ διεστηκότες οἷοι ταῖς πλείσταις, ἀλλά τις πάντων ἰσοτιμία καὶ ὁμόχροια καὶ μέγεθος ἓν καὶ προσεχεῖς ὁμοίως, καὶ ὅλως μέγα τι θαῦμα καὶ θέαμα πᾶσαν τὴν ἀνθρωπίνην εὐμορφίαν ὑπερπεπαικός.

@@ -273,7 +275,7 @@ Πολύστρατος -

πάνυ καὶ τοῦτο γλαφυρόν, ὦ Λυκῖνε, καὶ ἐπέραστον ὁμώνυμος γάρ ἐστιν τῇ τοῦ Ἀβραδάτα ἐκείνῃ τῇ καλῇ· οἶσθα πολλάκις ἀκούσας Ξενοφῶντος ἐπαινοῦντός τινα σώφρονα καὶ καλὴν γυναῖκα.

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πάνυ καὶ τοῦτο γλαφυρόν, ὦ Λυκῖνε, καὶ ἐπέραστον· ὁμώνυμος γάρ ἐστιν τῇ τοῦ Ἀβραδάτα ἐκείνῃ τῇ καλῇ· οἶσθα πολλάκις ἀκούσας Ξενοφῶντος ἐπαινοῦντός τινα σώφρονα καὶ καλὴν γυναῖκα.

Λυκῖνος @@ -283,54 +285,54 @@
Πολύστρατος -

ἀλλʼ, ὦ ἄριστε, σὺ μὲν ὥσπερ τινὰ ἀστραπὴν παραδραμοῦσαν ἅπαξ εἶδες αὐτήν, καὶ ἔοικας τὰ πρόχειρα ταῦτα, λέγω δὲ τὸ σῶμα καὶ τὴν μορφήν, ἐπαινεῖν τῶν δὲ τῆς ψυχῆς ἀγαθῶν ἀθέατος εἶ, οὐδὲ οἶσθα ὅσον τὸ κάλλος ἐκεῖνό ἐστιν αὐτῆς, μακρῷ τινι ἄμεινον καὶ θεοειδέστερον τοῦ σώματος. ἐγὼ δὲ συνήθης γάρ εἰμι καὶ λόγων ἐκοινώνησα πολλάκις ὁμοεθνὴς ὤν. καὶ γάρ, ὡς οἶσθα καὶ αὐτός, τὸ ἥμερον καὶ φιλάνθρωπον καὶ τὸ μεγαλόφρον καὶ σωφροσύνην καὶ παιδείαν πρὸ τοῦ κάλλους ἐπαινῶ· ἄξια γὰρ προκεκρίσθαι ταῦτα τοῦ σώματος· ἐπεὶ ἄλογον ἂν εἴη καὶ γελοῖον, ὥσπερ εἴ τις τὴν ἐσθῆτα πρὸ τοῦ σώματος θαυμάζοι. τὸ δʼ ἐντελὲς κάλλος, οἶμαι, τοῦτό ἐστιν, ὁπόταν εἰς τὸ αὐτὸ συνδράμῃ ψυχῆς ἀρετὴ καὶ εὐμορφία σώματος. ἀμέλει πολλὰς ἄν σοι δείξαιμι μορφῆς μὲν εὖ ἡκούσας, τὰ δʼ ἄλλα αἰσχυνούσας τὸ κάλλος, ὡς καὶ μόνον φθεγξαμένων ἀπανθεῖν αὐτὸ καὶ ἀπομαραίνεσθαι ἐλεγχόμενόν τε καὶ ἀσχημονοῦν καὶ παρʼ ἀξίαν συνὸν πονηρᾷ τινι δεσποίνῃ τῇ ψυχῇ. καὶ·αἵ γε τοιαῦται ὅμοιαί μοι δοκοῦσιν τοῖς Αἰγυπτίοις ἱεροῖς· κἀκεῖ γὰρ αὐτὸς μὲν ὁ νεὼς κάλλιστός τε καὶ μέγιστος, λίθοις τοῖς πολυτελέσιν ἠσκημένος καὶ χρυσῷ καὶ γραφαῖς διηνθισμένος, ἔνδον δὲ ἢν ζητῇς τὸν θεόν, ἢ πίθηκός ἐστιν ἢ ἶβις ἢ τράγος ἢ αἴλουρος. τοιαύτας πολλὰς ἰδεῖν ἔνεστιν.

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ἀλλʼ, ὦ ἄριστε, σὺ μὲν ὥσπερ τινὰ ἀστραπὴν παραδραμοῦσαν ἅπαξ εἶδες αὐτήν, καὶ ἔοικας τὰ πρόχειρα ταῦτα, λέγω δὲ τὸ σῶμα καὶ τὴν μορφήν, ἐπαινεῖν· τῶν δὲ τῆς ψυχῆς ἀγαθῶν ἀθέατος εἶ, οὐδὲ οἶσθα ὅσον τὸ κάλλος ἐκεῖνό ἐστιν αὐτῆς, μακρῷ τινι ἄμεινον καὶ θεοειδέστερον τοῦ σώματος. ἐγὼ δὲ συνήθης γάρ εἰμι καὶ λόγων ἐκοινώνησα πολλάκις ὁμοεθνὴς ὤν. καὶ γάρ, ὡς οἶσθα καὶ αὐτός, τὸ ἥμερον καὶ φιλάνθρωπον καὶ τὸ μεγαλόφρον καὶ σωφροσύνην καὶ παιδείαν πρὸ τοῦ κάλλους ἐπαινῶ· ἄξια γὰρ προκεκρίσθαι ταῦτα τοῦ σώματος· ἐπεὶ ἄλογον ἂν εἴη καὶ γελοῖον, ὥσπερ εἴ τις τὴν ἐσθῆτα πρὸ τοῦ σώματος θαυμάζοι. τὸ δʼ ἐντελὲς κάλλος, οἶμαι, τοῦτό ἐστιν, ὁπόταν εἰς τὸ αὐτὸ συνδράμῃ ψυχῆς ἀρετὴ καὶ εὐμορφία σώματος. ἀμέλει πολλὰς ἄν σοι δείξαιμι μορφῆς μὲν εὖ ἡκούσας, τὰ δʼ ἄλλα αἰσχυνούσας τὸ κάλλος, ὡς καὶ μόνον φθεγξαμένων ἀπανθεῖν αὐτὸ καὶ ἀπομαραίνεσθαι ἐλεγχόμενόν τε καὶ ἀσχημονοῦν καὶ παρʼ ἀξίαν συνὸν πονηρᾷ τινι δεσποίνῃ τῇ ψυχῇ. καὶ αἵ γε τοιαῦται ὅμοιαί μοι δοκοῦσιν τοῖς Αἰγυπτίοις ἱεροῖς· κἀκεῖ γὰρ αὐτὸς μὲν ὁ νεὼς κάλλιστός τε καὶ μέγιστος, λίθοις τοῖς πολυτελέσιν ἠσκημένος καὶ χρυσῷ καὶ γραφαῖς διηνθισμένος, ἔνδον δὲ ἢν ζητῇς τὸν θεόν, ἢ πίθηκός ἐστιν ἢ ἶβις ἢ τράγος ἢ αἴλουρος. τοιαύτας πολλὰς ἰδεῖν ἔνεστιν.

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Οὐ τοίνυν ἀπόχρη τὸ κάλλος, εἰ μὴ κεκόσμηται τοῖς δικαίοις κοσμήμασι, λέγω δὴ οὐκ ἐσθῆτι ἁλουργεῖ καὶ ὅρμοις, ἀλλʼ οἷς προεῖπον ἐκείνοις, ἀρετῇ καὶ σωφροσύνῃ καὶ ἐπιεικείᾳ καὶ φιλανθρωπίᾳ καὶ τοῖς ἄλλοις ὁπόσα ταύτης ὅρος ἐστίν.

Λυκῖνος -

οὐκοῦν, ὦ Πολύστρατε, μῦθον ἀντὶ μύθου ἄμειψαι αὐτῷ τῷ μέτρῳ, φασίν ἢ καὶ λώϊον, δύνασαι γάρ, καί τινα εἰκόνα γραψάμενος τῆς ψυχῆς ἐπίδειξον, ὡς μὴ ἐξ ἡμισείας θαυμάζοιμι αὐτήν.

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οὐκοῦν, ὦ Πολύστρατε, μῦθον ἀντὶ μύθου ἄμειψαι αὐτῷ τῷ μέτρῳ, φασίν, ἢ καὶ λώϊον, δύνασαι γάρ, καί τινα εἰκόνα γραψάμενος τῆς ψυχῆς ἐπίδειξον, ὡς μὴ ἐξ ἡμισείας θαυμάζοιμι αὐτήν.

Πολύστρατος

οὐ μικρόν, ὦ ἑταῖρε, τὸ ἀγώνισμα προστάττεις· οὐ γὰρ ὅμοιον τὸ πᾶσι προφανὲς ἐπαινέσαι καὶ τὰ ἄδηλα ἐμφανίσαι τῷ λόγῳ. καί μοι δοκῶ συνεργῶν καὶ αὐτὸς δεήσεσθαι πρὸς τὴν εἰκόνα, οὐ πλαστῶν οὐδὲ γραφέων μόνον, ἀλλὰ καὶ φιλοσόφων, ὡς πρὸς τοὺς ἐκείνων κανόνας ἀπευθῦναι τὸ ἄγαλμα καὶ δεῖξαι κατὰ τὴν ἀρχαίαν πλαστικὴν κατεσκευασμένον.

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καὶ δὴ πεποιήσθω. αὐδήεσσα μὲν τὸ πρῶτον καὶ λίγεια, καὶ τὸ γλυκίων μέλιτος ἀπὸ τῆς γλώττης περὶ αὐτῆς μᾶλλον ἢ περὶ τοῦ Πυλίου γέροντος ἐκείνου ὁ Ὅμηρος εἴρηκεν. πᾶς δὲ ὁ τόνος τοῦ φθέγματος οἷος ἁπαλώτατος, οὔτε βαρὺς ὡς εἰς τὸ ἀνδρεῖον ἡρμόσθαι οὔτε πάνυ λεπτὸς ὡς θηλύτατός τε εἶναι καὶ κομιδῇ ἔκλυτος, ἀλλʼ οἷος γένοιτʼ ἂν παιδὶ μήπω ἡβάσκοντι, ἡδὺς καὶ προσηνὴς καὶ πράως παραδυόμενος εἰς τὴν ἀκοήν, ὡς καὶ παυσαμένης ἔναυλον εἶναι τὴν βοὴν καί τι λείψανον ἐνδιατρίβειν καὶ περιβομβεῖν τὰ ὦτα, καθάπερ ἠχώ τινα παρατείνουσαν τὴν ἀκρόασιν καὶ ἴχνη τῶν λόγων μελιχρὰ ἄττα καὶ πειθοῦς μεστὰ ἐπὶ τῆς ψυχῆς ἀπολιμπάνουσαν. ὁπόταν δὲ καὶ τὸ καλὸν ἐκεῖνο ᾄδῃ, καὶ μάλιστα πρὸς τὴν κιθάραν, τότε δὴ τότε ὥρα μὲν σιωπᾶν τάχιστα ἀλκυόσι καὶ τέττιξι καὶ τοῖς κύκνοις· ἄμουσα γὰρ ὡς πρὸς ἐκείνην ἅπαντα· κἂν τὴν Πανδίονος εἴπῃς, ἰδιῶτις κἀκείνη καὶ ἄτεχνος, εἰ καὶ πολυηχέα τὴν φωνὴν ἀφίησιν.

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καὶ δὴ πεποιήσθω. αὐδήεσσα μὲν τὸ πρῶτον καὶ λίγεια, καὶ τὸ γλυκίων μέλιτος ἀπὸ τῆς γλώττης περὶ αὐτῆςπερὶ αὐτῆς N: not in γβ. μᾶλλον ἢ περὶ τοῦ Πυλίου γέροντος ἐκείνου ὁ Ὅμηρος εἴρηκεν. πᾶςπᾶς vulg.: πῶς MSS. δὲ ὁ τόνος τοῦ φθέγματος οἷος ἁπαλώτατος, οὔτε βαρὺς ὡς εἰς τὸ ἀνδρεῖον ἡρμόσθαι οὔτε πάνυ λεπτὸς ὡς θηλύτατός τε εἶναι καὶ κομιδῇ ἔκλυτος, ἀλλʼ οἷος γένοιτʼ ἂν παιδὶ μήπω ἡβάσκοντι, ἡδὺς καὶ προσηνὴς καὶ πράως παραδυόμενος εἰς τὴν ἀκοήν, ὡς καὶ παυσαμένης ἔναυλον εἶναι τὴν βοὴν καί τι λείψανον ἐνδιατρίβειν καὶ περιβομβεῖν τὰ ὦτα, καθάπερ ἠχώ τινα παρατείνουσαν τὴν ἀκρόασιν καὶ ἴχνη τῶν λόγων μελιχρὰ ἄττα καὶ πειθοῦς μεστὰ ἐπὶ τῆς ψυχῆς ἀπολιμπάνουσαν. ὁπόταν δὲ καὶ τὸ καλὸν ἐκεῖνο ᾄδῃ, καὶ μάλιστα πρὸς τὴν κιθάραν, τότε δὴ τότετότε δὴ τότε du Soul τότε δὴ τίποτε MSS. ὥρα μὲν σιωπᾶν τάχιστατάχιστα Jacobitz: ταῦτα MSS. ἀλκυόσι καὶ τέττιξι καὶ τοῖς κύκνοις· ἄμουσα γὰρ ὡς πρὸς ἐκείνην ἅπαντα· κἂν τὴν Πανδίονος εἴπῃς, ἰδιῶτις κἀκείνη καὶ ἄτεχνος, εἰ καὶ πολυηχέα τὴν φωνὴν ἀφίησιν.
Πολύστρατος

Ὀρφεὺς δὲ καὶ Ἀμφίων, οἵπερ ἐπαγωγότατοι ἐγένοντο τῶν ἀκροατῶν, ὡς καὶ τὰ ἄψυχα ἐπικαλέσασθαι πρὸς τὸ μέλος, αὐτοὶ ἄν, οἶμαι, εἴ γε ἤκουσαν, καταλιπόντες ἂν τὰς κιθάρας παρεστήκεσαν σιωπῇ ἀκροώμενοι. τὸ γὰρ τῆς τε ἁρμονίας τὸ ἀκριβέστατον διαφυλάττειν, ὡς μὴ παραβαίνειν τι τοῦ ῥυθμοῦ, ἀλλʼ εὐκαίρῳ τῇ ἄρσει καὶ θέσει διαμεμετρῆσθαι τὸ ᾆσμα καὶ συνῳδὸν εἶναι τὴν κιθάραν καὶ ὁμοχρονεῖν τῇ γλώττῃ τὸ πλῆκτρον, καὶ τὸ εὐαφὲς τῶν δακτύλων καὶ τὸ εὐκαμπὲς τῶν μελῶν, πόθεν ἂν ταῦτα ὑπῆρχε τῷ Θρᾳκὶ ἐκείνῳ καὶ τῷ ἀνὰ τὸν Κιθαιρῶνα μεταξὺ βουκολοῦντι καὶ κιθαρίζειν μελετῶντι;

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ὥστε ἤν ποτε, ὦ Λυκῖνε, καὶ ᾀδούσης ἀκούῃς αὐτῆς, οὐκέτι τὸ τῶν Γοργόνων ἐκεῖνο ἔσῃ μόνον πεπονθώς, λίθος ἐξ ἀνθρώπου γενόμενος, ἀλλὰ καὶ τὸ τῶν Σειρήνων εἴσῃ ὁποῖόν τι ἦν παρεστήξῃ γὰρ εὖ οἶδα κεκηλημένος, πατρίδος καὶ οἰκείων ἐπιλαθόμενος. καὶ ἢν κηρῷ ἐπιφράξῃ τὰ ὦτα, καὶ διὰ τοῦ κηροῦ διαδύσεταί σοι τὸ μέλος. τοιοῦτόν τι ἄκουσμά ἐστι, Τερψιχόρης τινὸς ἢ Μελπομένης ἢ Καλλιόπης αὐτῆς παίδευμα, μυρία τὰ θέλγητρα καὶ παντοῖα ἐν ἑαυτῷ ἔχον. ἑνί τε λόγῳ συνελὼν φαίην ἄν, τοιαύτης μοι τῆς ᾠδῆς ἀκούειν νόμιζε, οἵαν εἰκὸς εἶναι τὴν διὰ τοιούτων χειλῶν, διʼ ἐκείνων δὲ τῶν ὀδόντων ἐξιοῦσαν. ἑώρακας δὲ καὶ αὐτὸς ἥν φημι, ὥστε ἀκηκοέναι νόμιζε.

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ὥστε ἤν ποτε, ὦ Λυκῖνε, καὶ ᾀδούσης ἀκούῃς αὐτῆς, οὐκέτι τὸ τῶν Γοργόνων ἐκεῖνο ἔσῃ μόνον πεπονθώς, λίθος ἐξ ἀνθρώπου γενόμενος, ἀλλὰ καὶ τὸ τῶν Σειρήνων εἴσῃ ὁποῖόν τι ἦν· παρεστήξῃ γὰρ εὖ οἶδα κεκηλημένος, πατρίδος καὶ οἰκείων ἐπιλαθόμενος. καὶ ἢν κηρῷ ἐπιφράξῃ τὰ ὦτα, καὶ διὰ τοῦ κηροῦ διαδύσεταί σοι τὸ μέλος. τοιοῦτόν τι ἄκουσμά ἐστι, Τερψιχόρης τινὸς ἢ Μελπομένης ἢ Καλλιόπης αὐτῆς παίδευμα, μυρία τὰ θέλγητρα καὶ παντοῖα ἐν ἑαυτῷ ἔχον. ἑνί τε λόγῳ συνελὼν φαίην ἄν, τοιαύτης μοι τῆς ᾠδῆς ἀκούειν νόμιζε, οἵαν εἰκὸς εἶναι τὴν διὰ τοιούτων χειλῶν, διʼ ἐκείνων δὲ τῶν ὀδόντων ἐξιοῦσαν. ἑώρακας δὲ καὶ αὐτὸς ἥν φημι, ὥστε ἀκηκοέναι νόμιζε.
Πολύστρατος -

τὸ μὲν γὰρ ἀκριβὲς τοῦτο τῆς φωνῆς καὶ καθαρῶς Ἰωνικὸν καὶ ὅτι ὁμιλῆσαι στωμύλη καὶ πολὺ τῶν Ἀττικῶν χαρίτων ἔχουσα οὐδὲ θαυμάζειν ἄξιον πάτριον γὰρ αὐτῇ καὶ προγονικόν, οὐδὲ ἄλλως ἐχρῆν μετέχουσαν τῶν Ἀθηναίων κατὰ τὴν ἀποικίαν. οὐδὲ γὰρ οὐδὲ ἐκεῖνο θαυμάσαιμʼ ἄν, εἰ καὶ ποιήσει χαίρει καὶ τὰ πολλὰ ταύτῃ ὁμιλεῖ, τοῦ Ὁμήρου πολῖτις οὖσα.

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μία μὲν δή σοι, ὦ Λυκῖνε, καλλιφωνίας αὕτη καὶ ᾠδῆς εἰκών, ὡς ἄν τις ἐπὶ τὸ ἔλαττον εἰκάσειεν. σκόπει δὲ δὴ καὶ τὰς ἄλλας· οὐ γὰρ μίαν ὥσπερ σὺ ἐκ πολλῶν συνθεὶς ἐπιδεῖξαι διέγνωκα — ἧττον γὰρ τοῦτο καὶ γραφικόν, συντελεσθὲν· κάλλη τοσαῦτα καὶ πολυειδές τι ἐκ πολλῶν ἀποτελεῖν αὐτὸ αὑτῷ ἀνθαμιλλώμενον — ἀλλʼ αἱ πᾶσαι τῆς ψυχῆς ἀρεταὶ καθʼ ἑκάστην εἰκὼν μία γεγράψεται πρὸς τὸ ἀρχέτυπον μεμιμημένη.

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τὸ μὲν γὰρ ἀκριβὲς τοῦτο τῆς φωνῆς καὶ καθαρῶς Ἰωνικὸν καὶ ὅτι ὁμιλῆσαι στωμύλη καὶ πολὺ τῶν Ἀττικῶν χαρίτων ἔχουσα οὐδὲ θαυμάζειν ἄξιον· πάτριον γὰρ αὐτῇ καὶ προγονικόν, οὐδὲ ἄλλως ἐχρῆν μετέχουσαν τῶν Ἀθηναίων κατὰ τὴν ἀποικίαν. οὐδὲ γὰρ οὐδὲ ἐκεῖνο θαυμάσαιμʼ ἄν, εἰ καὶ ποιήσει χαίρει καὶ τὰ πολλὰ ταύτῃ ὁμιλεῖ, τοῦ Ὁμήρου πολῖτις οὖσα.

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μία μὲν δή σοι, ὦ Λυκῖνε, καλλιφωνίας αὕτη καὶ ᾠδῆς εἰκών, ὡς ἄν τις ἐπὶ τὸ ἔλαττον εἰκάσειεν. σκόπει δὲ δὴ καὶ τὰς ἄλλας· οὐ γὰρ μίαν ὥσπερ σὺ ἐκ πολλῶν συνθεὶς ἐπιδεῖξαι διέγνωκα — ἧττον γὰρ τοῦτο καὶ γραφικόν, συντελεσθὲνσυντελεσθέν: corrupt. An infinitive is wanted, e.g. συντιθέναι. The usual reading, γραφικῶς συντελεσθέν, leaves κάλλη τοσαῦτα floating. κάλλη τοσαῦτα καὶ πολυειδές τι ἐκ πολλῶν ἀποτελεῖν αὐτὸ αὑτῷ ἀνθαμιλλώμενον — ἀλλʼ αἱ πᾶσαι τῆς ψυχῆς ἀρεταὶ καθʼ ἑκάστην εἰκὼν μία γεγράψεται πρὸς τὸ ἀρχέτυπον μεμιμημένη.

Λυκῖνος -

ἑορτήν, ὦ Πολύστρατε, καὶ πανδαισίαν ἐπαγγέλλεις. ἔοικας γοῦν λώϊον ὡς ἀληθῶς ἀποδώσειν μοι τὸ μέτρον. ἐπιμέτρει δʼ οὖν ὡς οὐκ ἔστιν ὃ τι ἂν ἄλλο ποιήσας μᾶλλον χαρίσαιό μοι.

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ἑορτήν, ὦ Πολύστρατε, καὶ πανδαισίαν ἐπαγγέλλεις. ἔοικας γοῦν λώϊον ὡς ἀληθῶς ἀποδώσειν μοι τὸ μέτρον. ἐπιμέτρει δʼ οὖν· ὡς οὐκ ἔστιν ὅ τι ἂν ἄλλο ποιήσας μᾶλλον χαρίσαιό μοι.

Πολύστρατος -

οὐκοῦν ἐπειδὴ πάντων καλῶν παιδείαν ἡγεῖσθαι ἀνάγκη, καὶ μάλιστα τούτων ὁπόσα μελετητά, φέρε καὶ ταύτην ἤδη συστησώμεθα, ποικίλην μέντοι καὶ πολύμορφον, ὡς μηδὲ κατὰ τοῦτο ἀπολιποίμεθα τῆς σῆς πλαστικῆς. καὶ δὴ γεγράφθω πάντα συλλήβδην τὰ ἐκ τοῦ Ἑλικῶνος ἀγαθὰ ἔχουσα, οὐχ ὥσπερ ἡ Κλειὼ καὶ ἡ Πολύμνια καὶ ἡ Καλλιόπη καὶ αἱ ἄλλαι ἕν τι ἑκάστη ἐπισταμένη, ἀλλὰ τὰ πασῶν καὶ προσέτι τὰ Ἑρμοῦ καὶ Ἀπόλλωνος. ὁπόσα γὰρ ἢ ποιηταὶ μέτροις διακοσμήσαντες ἢ ῥήτορες δεινότητι κρατύναντες ἐξενηνόχασιν ἢ συγγραφεῖς ἱστορήκασιν ἢ φιλόσοφοι παρῃνέκασι, πᾶσι τούτοις ἡ εἰκὼν κεκοσμήσθω, οὐκ ἄχρι τοῦ ἐπικεχρῶσθαι μόνον, ἀλλʼ εἰς βάθος δευσοποιοῖς τισι φαρμάκοις εἰς κόρον καταβαφεῖσα. καὶ συγγνώμη, εἰ μηδὲν ἀρχέτυπον ἐπιδεῖξαι ταύτης δυναίμην τῆς γραφῆς· οὐ γὰρ ἔσθʼ ὅ τι τοιοῦτον ἐν τοῖς πάλαι παιδείας πέρι μνημονεύεται. πλὴν ἀλλά, εἴ γε δοκεῖ, ἀνακείσθω καὶ αὕτη· οὐ μεμπτὴ γάρ, ὡς ἐμοὶ φαίνεται.

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οὐκοῦν ἐπειδὴ πάντων καλῶν παιδείαν ἡγεῖσθαι ἀνάγκη, καὶ μάλιστα τούτων ὁπόσα μελετητά, φέρε καὶ ταύτην ἤδη συστησώμεθα, ποικίλην μέντοι καὶ πολύμορφον, ὡς μηδὲ κατὰ τοῦτο ἀπολιποίμεθα τῆς σῆς πλαστικῆς. καὶ δὴ γεγράφθω πάντα συλλήβδην τὰ ἐκ τοῦ Ἑλικῶνος ἀγαθὰ ἔχουσα, οὐχ ὥσπερ ἡ Κλειὼ καὶ ἡ Πολύμνια καὶ ἡ Καλλιόπη καὶ αἱ ἄλλαι ἕν τι ἑκάστη ἐπισταμένη, ἀλλὰ τὰτὰ Lehmann: not in MSS. πασῶν καὶ προσέτι τὰ Ἑρμοῦ καὶ Ἀπόλλωνος. ὁπόσα γὰρ ἢ ποιηταὶ μέτροις διακοσμήσαντες ἢ ῥήτορες δεινότητι κρατύναντες ἐξενηνόχασιν ἢ συγγραφεῖς ἱστορήκασιν ἢ φιλόσοφοι παρῃνέκασι,παρῃνέκασι vulg. : παρῃνέγκασι MSS. πᾶσι τούτοις ἡ εἰκὼν κεκοσμήσθω, οὐκ ἄχρι τοῦ ἐπικεχρῶσθαι μόνον, ἀλλʼ εἰς βάθος δευσοποιοῖς τισι φαρμάκοις εἰς κόρον καταβαφεῖσα. καὶ συγγνώμη, εἰ μηδὲν ἀρχέτυπον ἐπιδεῖξαι ταύτης δυναίμην τῆς γραφῆς· οὐ γὰρ ἔσθʼ ὅ τι τοιοῦτον ἐν τοῖς πάλαι παιδείας πέρι μνημονεύεται. πλὴν ἀλλά, εἴ γε δοκεῖ, ἀνακείσθω καὶ αὕτη· οὐ μεμπτὴ γάρ, ὡς ἐμοὶ φαίνεται.

Λυκῖνος -

καλλίστη μὲν οὖν, ὦ Πολύστρατε, καὶ πάσαις ταῖς γραμμαῖς ἀπηκριβωμένη.

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καλλίστη μὲν οὖν,οὖν Fritzche: not in MSS. ὦ Πολύστρατε, καὶ πάσαις ταῖς γραμμαῖς ἀπηκριβωμένη.

Πολύστρατος -

μετὰ δὲ ταύτην ἡ τῆς σοφίας καὶ συνέσεως εἰκὼν γραπτέα. δεήσει δὲ ἡμῖν ἐνταῦθα πολλῶν τῶν παραδειγμάτων, ἀρχαίων τῶν πλείστων, ἑνὸς μὲν καὶ αὐτοῦ Ἰωνικοῦ· γραφεῖς δὲ καὶ δημιουργοὶ αὐτοῦ Αἰσχίνης Σωκράτους ἑταῖρος καὶ αὐτὸς Σωκράτης, μιμηλότατοι τεχνιτῶν ἁπάντων, ὅσῳ καὶ μετʼ ἔρωτος ἔγραφον. τὴν δὲ ἐκ τῆς Μιλήτου ἐκείνην Ἀσπασίαν, ᾗ καὶ ὁ Ὀλύμπιος θαυμασιώτατος αὐτὸς συνῆν, οὐ φαῦλον συνέσεως παράδειγμα προθέμενοι, ὁπόσον ἐμπειρίας πραγμάτων καὶ ὀξύτητος εἰς τὰ πολιτικὰ καὶ ἀγχινοίας καὶ δριμύτητος ἐκείνῃ προσῆν, τοῦτο πᾶν ἐπὶ τὴν ἡμετέραν εἰκόνα μεταγάγωμεν ἀκριβεῖ τῇ στάθμῃ· πλὴν ὅσον ἐκείνη μὲν ἐν μικρῷ πινακίῳ ἐγέγραπτο·, αὕτη δὲ κολοσσιαία τὸ μέγεθός ἐστιν.

+

μετὰ δὲ ταύτην ἡ τῆς σοφίας καὶ συνέσεως εἰκὼν γραπτέα. δεήσει δὲ ἡμῖν ἐνταῦθα πολλῶν τῶν παραδειγμάτων, ἀρχαίων τῶν πλείστων, ἑνὸς μὲν καὶ αὐτοῦ Ἰωνικοῦ· γραφεῖς δὲ καὶ δημιουργοὶ αὐτοῦ Αἰσχίνης Σωκράτους ἑταῖρος καὶ αὐτὸς Σωκράτης, μιμηλότατοι τεχνιτῶν ἁπάντων, ὅσῳ καὶ μετʼ ἔρωτος ἔγραφον. τὴν δὲ ἐκ τῆς Μιλήτου ἐκείνην Ἀσπασίαν, ᾗ καὶ ὁ Ὀλύμπιος θαυμασιώτατος αὐτὸς συνῆν, οὐ φαῦλον συνέσεως παράδειγμα προθέμενοι, ὁπόσον ἐμπειρίας πραγμάτων καὶ ὀξύτητος εἰς τὰ πολιτικὰ καὶ ἀγχινοίας καὶ δριμύτητος ἐκείνῃ προσῆν, τοῦτο πᾶν ἐπὶ τὴν ἡμετέραν εἰκόνα μεταγάγωμεν ἀκριβεῖ τῇ στάθμῃ· πλὴν ὅσον ἐκείνη μὲν ἐν μικρῷ πινακίῳ ἐγέγραπτο, αὕτη δὲ κολοσσιαία τὸ μέγεθός ἐστιν.

Λυκῖνος @@ -343,7 +345,7 @@
Πολύστρατος -

δεύτερον δὲ καὶ τρίτον παράδειγμα Θεανώ τε ἐκείνη καὶ ἡ Λεσβία μελοποιός, καὶ Διοτίμα ἐπὶ ταύταις, ἡ μὲν τὸ μεγαλόνουν ἡ Θεανὼ συμβαλλομένη εἰς τὴν γραφήν, ἡ Σαπφὼ δὲ τὸ γλαφυρὸν τῆς προαιρέσεως· τῇ Διοτίμᾳ δὲ οὐχ ἃ Σωκράτης ἐπῄνεσεν αὐτὴν ἐοικυῖα ἔσται μόνον, ἀλλὰ καὶ τὴν ἄλλην σύνεσίν τε καὶ συμβουλίαν. τοιαύτη σοι καὶ αὕτη, Λυκῖνε, ἀνακείσθω ἡ εἰκών.

+

δεύτερον δὲ καὶ τρίτον παράδειγμα Θεανώ τε ἐκείνη καὶ ἡ Λεσβία μελοποιός, καὶ Διοτίμα ἐπὶ ταύταις, ἡ μὲν τὸ μεγαλόνουν ἡ Θεανὼ συμβαλλομένη εἰς τὴν γραφήν, ἡ Σαπφὼ δὲ τὸ γλαφυρὸν τῆς προαιρέσεως· τῇ Διοτίμᾳ δὲ οὐχ ἃ Σωκράτης ἐπῄνεσεν αὐτὴν ἐοικυῖα ἔσται μόνον, ἀλλὰ καὶ τὴν ἄλλην σύνεσίν τε καὶ συμβουλίαν. τοιαύτη σοι καὶ αὕτη, Λυκῖνε, ἀνακείσθω ἡ εἰκών.

@@ -353,12 +355,12 @@ Πολύστρατος -

τὰς τῆς χρηστότητος, ὦ ἑταῖρε, καὶ φιλανθρωπίας, ἣ τὸ ἥμερον ἐμφανιεῖ τοῦ τρόπου καὶ πρὸς τοὺς δεομένους προσηνὲς; εἰκάσθω οὖν καὶ αὐτὴ Θεανοῖ τε ἐκείνῃ τῇ Ἀντήνορος καὶ Ἀρήτῃ καὶ τῇ θυγατρὶ αὐτῆς τῇ Ναυσικάᾳ, καὶ εἴ τις ἄλλη ἐν μεγέθει πραγμάτων ἐσωφρόνησε πρὸς τὴν τύχην.

 +

τὰςτὰς should probably be excised. τῆς χρηστότητος, ὦ ἑταῖρε, καὶ φιλανθρωπίας, ἣ τὸ ἥμερον ἐμφανιεῖ τοῦ τρόπου καὶ πρὸς τοὺς δεομένους προσηνές; εἰκάσθω οὖν καὶ αὐτὴ Θεανοῖ τε ἐκείνῃ τῇ Ἀντήνορος καὶ Ἀρήτῃ καὶ τῇ θυγατρὶ αὐτῆς τῇ Ναυσικάᾳ, καὶ εἴ τις ἄλλη ἐν μεγέθει πραγμάτων ἐσωφρόνησε πρὸς τὴν τύχην.

Πολύστρατος -

ἑξῆς δὲ μετὰ ταύτην ἡ τῆς σωφροσύνης αὐτῆς γεγράφθω καὶ τῆς πρὸς τὸν συνόντα εὐνοίας, ὡς κατὰ τὴν τοῦ Ἰκαρίου μάλιστα εἶναι τὴν σαόφρονα καὶ τὴν περίφρονα ὑπὸ τοῦ Ὁμήρου γεγραμμένην — τοιαύτην γὰρ τὴν τῆς Πηνελόπη εἰκόνα ἐκεῖνος ἔγραψεν — ἢ καὶ νὴ Δία κατὰ τὴν ὁμώνυμον αὐτῆς τὴν τοῦ Ἀβραδάτα, ἧς μικρὸν ἔμπροσθεν ἐμνημονεύσαμεν.

+

ἑξῆς δὲ μετὰ ταύτην ἡ τῆς σωφροσύνης αὐτῆς γεγράφθω καὶ τῆς πρὸς τὸν συνόντα εὐνοίας, ὡς κατὰ τὴν τοῦ Ἰκαρίου μάλιστα εἶναι τὴν σαόφρονα καὶ τὴν περίφρονα ὑπὸ τοῦ Ὁμήρου γεγραμμένην — τοιαύτην γὰρ τὴν τῆς Πηνελόπης εἰκόνα ἐκεῖνος ἔγραψεν — ἢ καὶ νὴ Δία κατὰ τὴν ὁμώνυμον αὐτῆς τὴν τοῦ Ἀβραδάτα, ἧς μικρὸν ἔμπροσθεν ἐμνημονεύσαμεν.

Λυκῖνος @@ -368,19 +370,19 @@
Πολύστρατος -

οὐχ ἅπασαν ἔτι γὰρ τὰ μέγιστα τῶν ἐπαίνων περιλείπεται. λέγω δὲ τὸ ἐν τηλικούτῳ ὄγκῳ γενομένην αὐτὴν μήτε τῦφον ἐπὶ τῇ εὐπραξίᾳ περιβαλέσθαι μήτε ὑπὲρ τὸ ἀνθρώπινον μέτρον ἐπαρθῆναι πιστεύσασαν τῇ τύχῃ, φυλάττειν δὲ ἐπὶ τοῦ ἰσοπέδου ἑαυτὴν μηδὲν ἀπειρόκαλον ἢ φορτικὸν φρονοῦσαν καὶ τοῖς προσιοῦσιν δημοτικῶς τε καὶ ἐκ τοῦ ὁμοίου προσφέρεσθαι καὶ δεξιώσεις καὶ φιλοφροσύνας φιλοφρονεῖσθαι τοσούτῳ ἡδίους τοῖς προσομιλοῦσιν, ὅσῳ καὶ παρὰ μείζονος ὅμως γιγνόμεναι οὐδὲν τραγικὸν ἐμφαίνουσιν. ὡς ὁπόσοι τῷ μέγα δύνασθαι μὴ πρὸς ὑπεροψίαν, ἀλλὰ καὶ πρὸς εὐποιίαν ἐχρήσαντο, οὗτοι καὶ ἄξιοι μάλιστα τῶν παρὰ τῆς τύχης δοθέντων ἀγαθῶν ὤφθησαν, καὶ μόνοι ἂν οὗτοι δικαίως τὸ ἐπίφθονον διαφύγοιεν· οὐδεὶς γὰρ ἂν φθονήσειε τῷ ὑπερέχοντι, ἢν μετριάζοντα ἐπὶ τοῖς εὐτυχήμασιν αὐτὸν ὁρᾷ καὶ μὴ κατὰ τὴν τοῦ Ὁμήρου Ἄτην ἐκείνην ἐπʼ ἀνδρῶν κράατα βεβηκότα καὶ τὸ ὑποδεέστερον πατοῦντα· ὅπερ ι ταπεινοὶ τὰς γνώμας πάσχουσιν ἀπειροκαλίᾳ τῆς ψυχῆς· ἐπειδὰν γὰρ αὐτοὺς ἡ τύχη μηδὲν τοιοῦτον ἐλπίσαντας ἄφνω ἀναβιβάσῃ εἰς πτηνὸν ι καὶ μετάρσιον ὄχημα, οὐ μένουσιν ἐπὶ τῶν ὑπαρχόντων οὐδʼ ἀφορῶσιν κάτω, ἀλλὰ ἀεὶ πρὸς τὸ ἄναντες βιάζονται. τοιγαροῦν ὥσπερ ι Ἴκαρος, τακέντος αὐτοῖς τάχιστα τοῦ κηροῦ καὶ τῶν πτερῶν περιρρυέντων, γέλωτα ὀφλισκάνουσιν ἐπὶ κεφαλὴν εἰς πελάγη καὶ κλύδωνα ἐμπίπτοντες· ὅσοι δὲ κατὰ τὸν Δαίδαλον ἐχρήσαντο τοῖς πτεροῖς καὶ μὴ πάνυ ἐπήρθησαν, εἰδότες ὅτι ἐκ κηροῦ ἦν αὐτοῖς πεποιημένα, ἐταμιεύσαντο δὲ πρὸς τὸ ἀνθρώπινον τὴν φορὰν καὶ ἠγάπησαν ὑψηλότεροι μόνον τῶν κυμάτων ἐνεχθέντες, ὥστε μέντοι νοτίζεσθαι αὐτοῖς ἀεὶ τὰ πτερὰ καὶ μὴ παρέχειν αὐτὰ μόνῳ τῷ ἡλίῳ, οὗτοι δὲ ἀσφαλῶς τε ἅμα καὶ σωφρόνως διέπτησαν ὅπερ καὶ ταύτην ἄν τις μάλιστα ἐπαινέσειε. τοιγαροῦν καὶ ἄξιον παρὰ πάντων ἀπολαμβάνει τὸν καρπόν, εὐχομένων ταῦτά τε αὐτῇ παραμεῖναι τὰ πτερὰ καὶ ἔτι πλείω ἐπιρρεῖν τἀγαθά.

+

οὐχ ἅπασαν· ἔτι γὰρ τὰ μέγιστα τῶν ἐπαίνων περιλείπεται. λέγω δὲ τὸ ἐν τηλικούτῳ ὄγκῳ γενομένην αὐτὴν μήτε τῦφον ἐπὶ τῇ εὐπραξίᾳ περιβαλέσθαι μήτε ὑπὲρ τὸ ἀνθρώπινον μέτρον ἐπαρθῆναι πιστεύσασαν τῇ τύχῃ, φυλάττειν δὲ ἐπὶ τοῦ ἰσοπέδου ἑαυτὴν μηδὲν ἀπειρόκαλον ἢ φορτικὸν φρονοῦσαν καὶ τοῖς προσιοῦσιν δημοτικῶς τε καὶ ἐκ τοῦ ὁμοίου προσφέρεσθαι καὶ δεξιώσεις καὶ φιλοφροσύνας φιλοφρονεῖσθαι τοσούτῳ ἡδίους τοῖς προσομιλοῦσιν, ὅσῳ καὶ παρὰ μείζονος ὅμως γιγνόμεναι οὐδὲν τραγικὸν ἐμφαίνουσιν. ὡς ὁπόσοι τῷ μέγα δύνασθαι μὴ πρὸς ὑπεροψίαν, ἀλλὰ καὶ πρὸς εὐποιίαν ἐχρήσαντο, οὗτοι καὶ ἄξιοι μάλιστα τῶν παρὰ τῆς τύχης δοθέντων ἀγαθῶν ὤφθησαν, καὶ μόνοι ἂν οὗτοι δικαίως τὸ ἐπίφθονον διαφύγοιεν· οὐδεὶς γὰρ ἂν φθονήσειε τῷ ὑπερέχοντι, ἢν μετριάζοντα ἐπὶ τοῖς εὐτυχήμασιν αὐτὸν ὁρᾷ καὶ μὴ κατὰ τὴν τοῦ Ὁμήρου Ἄτην ἐκείνην ἐπʼ ἀνδρῶν κράατα βεβηκότα καὶ τὸ ὑποδεέστερον πατοῦντα· ὅπερ οἱ ταπεινοὶ τὰς γνώμας πάσχουσιν ἀπειροκαλίᾳ τῆς ψυχῆς·ψυχῆς Seager: τύχης MSS. ἐπειδὰν γὰρ αὐτοὺς ἡ τύχη μηδὲν τοιοῦτον ἐλπίσαντας ἄφνω ἀναβιβάσῃ εἰς πτηνόν τι καὶ μετάρσιον ὄχημα, οὐ μένουσιν ἐπὶ τῶν ὑπαρχόντων οὐδʼ ἀφορῶσιν κάτω, ἀλλὰ ἀεὶ πρὸς τὸ ἄναντες βιάζονται. τοιγαροῦν ὥσπερ ὁ Ἴκαρος, τακέντος αὐτοῖς τάχιστα τοῦ κηροῦ καὶ τῶν πτερῶν περιρρυέντων, γέλωτα ὀφλισκάνουσιν ἐπὶ κεφαλὴν εἰς πελάγη καὶ κλύδωνα ἐμπίπτοντες· ὅσοι δὲ κατὰ τὸν Δαίδαλον ἐχρήσαντο τοῖς πτεροῖς καὶ μὴ πάνυ ἐπήρθησαν, εἰδότες ὅτι ἐκ κηροῦ ἦν αὐτοῖς πεποιημένα, ἐταμιεύσαντο δὲ πρὸς τὸ ἀνθρώπινον τὴν φορὰν καὶ ἠγάπησαν ὑψηλότεροι μόνον τῶν κυμάτων ἐνεχθέντες, ὥστε μέντοι νοτίζεσθαι αὐτοῖς ἀεὶ τὰ πτερὰ καὶ μὴ παρέχειν αὐτὰ μόνῳ τῷ ἡλίῳ, οὗτοι δὲ ἀσφαλῶς τε ἅμα καὶ σωφρόνως διέπτησαν· ὅπερ καὶ ταύτην ἄν τις μάλιστα ἐπαινέσειε. τοιγαροῦν καὶ ἄξιον παρὰ πάντων ἀπολαμβάνει τὸν καρπόν, εὐχομένων ταῦτά τε αὐτῇ παραμεῖναι τὰ πτερὰ καὶ ἔτιἔτι Lehmann: ἐπὶ MSS. πλείω ἐπιρρεῖν τἀγαθά.

Λυκῖνος -

καὶ οὕτως, ὦ Πολύστρατε, γιγνέσθω· ἀξία γὰρ οὐ τὸ σῶμα μόνον ὥσπερ ἡ Ἑλένη καλὴ οὖσα,, καλλίω δὲ καὶ ἐρασμιωτέραν ὑπʼ αὐτῷ τὴν ψυχὴν σκέπουσα. ἔπρεπε δὲ καὶ βασιλεῖ τῷ μεγάλῳ χρηστῷ καὶ ἡμέρῳ ὄντι καὶ τοῦτο μετὰ τῶν ἄλλων ἀγαθῶν, ὁπόσα ἐστὶν αὐτῷ, εὐδαιμονῆσαι, ὡς ἐπʼ αὐτοῦ καὶ φῦναι γυναῖκα τοιαύτην καὶ συνοῦσαν αὐτῷ ποθεῖν αὐτόν οὐ γὰρ μικρὸν τοῦτο εὐδαιμόνημα, γυνὴ περὶ ἧς ἄν τις εὐλόγως τὸ Ὁμηρικὸν ἐκεῖνο εἴποι, χρυσείη μὲν αὐτὴν Ἀφροδίτῃ ἐρίζειν τὸ κάλλος, ἔργα δὲ αὐτῇ Ἀθηναίῃ ἰσοφαρίζειν. γυναικῶν γὰρ συνόλως οὐκ ἄν τις παραβληθείη αὐτῇ οὐ δέμας οὐδὲ φυήν, φησὶν Ὅμηρος, οὔτʼ ἂρ φρένα οὔτε τι ἔργα.

+

καὶ οὕτως, ὦ Πολύστρατε, γιγνέσθω· ἀξία γὰρ οὐ τὸ σῶμα μόνον ὥσπερ ἡ Ἑλένη καλὴ οὖσα„ καλλίω δὲ καὶ ἐρασμιωτέρανκαλλίων and ἐρασμιωτέρα MSS., corrected by du Soul. ὑπʼ αὐτῷαὐτῷ vulg. : αὐτῶν MSS. τὴν ψυχὴν σκέπουσα. ἔπρεπε δὲ καὶ βασιλεῖ τῷ μεγάλῳ χρηστῷ καὶ ἡμέρῳ ὄντι καὶ τοῦτο μετὰ τῶν ἄλλων ἀγαθῶν, ὁπόσα ἐστὶν αὐτῷ, εὐδαιμονῆσαι, ὡς ἐπʼ αὐτοῦ καὶ φῦναι γυναῖκα τοιαύτην καὶ συνοῦσαν αὐτῷ ποθεῖν αὐτόν· οὐ γὰρ μικρὸν τοῦτο εὐδαιμόνημα, γυνὴ περὶ ἧς ἄν τις εὐλόγως τὸ Ὁμηρικὸν ἐκεῖνο εἴποι, χρυσείῃ μὲν αὐτὴν Ἀφροδίτῃ ἐρίζειν τὸ κάλλος, ἔργα δὲ αὐτῇ Ἀθηναίῃ ἰσοφαρίζειν. γυναικῶν γὰρ συνόλως οὐκ ἄν τις παραβληθείη αὐτῇ οὐ δέμας οὐδὲ φυήν, φησὶν Ὅμηρος, οὔτʼ ἂρ φρένας οὔτε τι ἔργα.

Πολύστρατος -

ἀληθῆ φής, ὦ Λυκῖνε· ὥστε εἰ δοκεῖ, ἀναμίξαντες ἤδη τὰς εἰκόνας, ἥν τε σὺ ἀνέπλασας τὴν τοῦ σώματος καὶ ἃς ἐγὼ τῆς ψυχῆς ἐγραψάμην, μίαν ἐξ ἁπασῶν συνθέντες εἰς βιβλίον καταθέμενοι παρέχωμεν ἅπασι θαυμάζειν τοῖς τε νῦν οὖσι καὶ τοῖς ἐν ὑστέρῳ ἐσομένοις. μονιμωτέρα γοῦν τῶν Ἀπελλοῦ καὶ Παρρασίου καὶ Πολυγνώτου γένοιτʼ ἄν, καὶ αὐτῇ ἐκεινῇ παρὰ πολὺ τῶν τοιούτων κεχαρισμένη, ὅσῳ μὴ ξύλου καὶ κηροῦ καὶ χρωμάτων πεποίηται, ἀλλὰ ταῖς παρὰ Μουσῶν ἐπιπνοίαις εἴκασται, ἥπερ ἀκριβεστάτη εἰκὼν γένοιτʼ ἂν σώματος κάλλος καὶ ψυχῆς ἀρετὴν ἅμα ἐμφανίζουσα.

+

ἀληθῆ φής, ὦ Λυκῖνε· ὥστε εἰ δοκεῖ, ἀναμίξαντες ἤδη τὰς εἰκόνας, ἥν τε σὺ ἀνέπλασας τὴν τοῦ σώματος καὶ ἃς ἐγὼ τῆς ψυχῆς ἐγραψάμην, μίαν ἐξ ἁπασῶν συνθέντες εἰςεἰς Halm: not in MSS. βιβλίον καταθέμενοι παρέχωμεν ἅπασι θαυμάζειν τοῖς τε νῦν οὖσι καὶ τοῖς ἐν ὑστέρῳ ἐσομένοις. μονιμωτέρα γοῦν τῶν Ἀπελλοῦ καὶ Παρρασίου καὶ Πολυγνώτου γένοιτʼ ἄν, καὶ αὐτῇ ἐκεινῇ παρὰ πολὺ τῶν τοιούτων κεχαρισμένη, ὅσῳ μὴ ξύλου καὶ κηροῦ καὶ χρωμάτων πεποίηται, ἀλλὰ ταῖς παρὰ Μουσῶν ἐπιπνοίαιςἐπιπνοίαις Jacobs: ἐπινοίαις MSS, εἴκασται, ἥπερ ἀκριβεστάτη εἰκὼν γένοιτʼ ἂν σώματος κάλλος καὶ ψυχῆς ἀρετὴν ἅμα ἐμφανίζουσα.
diff --git a/data/tlg0062/tlg040/__cts__.xml b/data/tlg0062/tlg040/__cts__.xml index 42f72b788..2c2f445b8 100644 --- a/data/tlg0062/tlg040/__cts__.xml +++ b/data/tlg0062/tlg040/__cts__.xml @@ -1,11 +1,17 @@ - + Pro imaginibus - - + + Ὑπὲρ τῶν Εἰκόνων Lucian, Vol. 4. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1925. - - \ No newline at end of file + + + Essays in Portraiture Defended + Lucian, Vol. 4. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1925. + + + + diff --git a/data/tlg0062/tlg040/tlg0062.tlg040.perseus-eng1.xml b/data/tlg0062/tlg040/tlg0062.tlg040.perseus-eng1.xml new file mode 100644 index 000000000..4436f0d3d --- /dev/null +++ b/data/tlg0062/tlg040/tlg0062.tlg040.perseus-eng1.xml @@ -0,0 +1,883 @@ + + + + + + +Essays in Portraiture Defended +Lucian of Samosata +Austin Morris Harmon, 1878-1950 +National Endowment for the Humanities +Gregory Crane + +Gregory Crane +OCRd, tagged and added initial corrections to the text + + + +Perseus Digital Library +tlg0062.tlg001.1st1K-eng1.xml + +Available under a Creative Commons Attribution-ShareAlike 4.0 International License + +2023 +Trustees of Tufts University +United States + + + + + +Lucian + + +Austin Morris Harmon + + +Lucian of Samosata + +Trustees of Tufts University +Cambridge, MA +1925 + +4 + +The Hathi Trust + + + + + +

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+Essays in Portraiture Defended

Panthea justifies Lucian’s commendation of her modesty +by finding his praises too high for her and sending the piece +back to Be revised. Lucian could not comply if he would, +for it is already in circulation; so he defends it, and incidentally takes occasion to pay her still higher tribute.

+ +

+That Panthea really did object may be taken as certain. +If she had not done so, to say that she had, and to compliment her upon it, would have been an unpardonable affront.

+ +

+Nothing could be neater than the casual way in which he +alludes to the essential fact that the dialogue is already out +(c. 14), and hints that the only alternative to a defence of it +is a public recantation (c. 15).

 +

+ + + +This is the lady’s reply: “Lycinus, I have discerned, to be sure, from what you have written that +your friendliness and esteem for me is great, for +nobody would bestow such high praise if he were +not writing in a friendly spirit. But my own attitude, please understand, is this. In general, I do +not care for people whose disposition inclines to +flattery, but consider such persons deceivers and not +at all generous in their natures. Above all, in the +matter of compliments, when anyone in praising me +employs vulgar and immoderate extravagances I +blush and almost stop my ears, and the thing seems +to me more like abuse than praise. +

+ +

+For praise is +endurable only as long as the person who is being +praised recognizes that everything which is said is +appropriate to him, Whatever goes beyond that +is alien, and outright flattery.

+ +

+“Yet,” said she, “I know many who like it if, in +praising them, one bestows upon them qualities +which they do not possess; for example, if they are +old, congratulates them upon their youthfulness, or +if they are ugly, clothes them in the beauty of a +Nireus or a Phaon. They think that their appearance will be transformed by these compliments, and + + + +that they will regain their youth afresh, as Pelias +thought to do. +

+ +

+That, however, is not the case. +Praise would be highly valuable if it were possible +to derive any actual profit from it through such +extravagant employment. But as it is, those people +in my opinion are in the same case that an ugly +man would be in if someone should officiously put a +handsome mask upon him and he were to pride +himself greatly upon his beauty, regardless of the +fact that it was detachable and could be destroyed +by the first comer, in which event he would look +still more ridiculous when he stood revealed in +his own proper features and showed what ugliness +had been hidden behind that lovely mask. Or it +would be as if someone who was small should put on +the buskins of an actor and try to compete in height +with those who, on an even footing, overtop him by +a full cubit.” +

+ +

+She mentioned an instance in point. She said +that a woman of conspicuous position, who was +pretty and attractive in every other way, but small, +and far beneath the well-proportioned height, was +being lauded in song by a certain poet, not only +on all other grounds, but because she was fair +and tall; he likened her to a black poplar for +goodly stature and straightness! Well, she was +delighted with the compliment, just as if she were +going to grow to match the song, and lifted her +hand in approval. So the poet gave many encores, +seeing that she liked to be praised, until at last one +of the company leaned over to his ear and said: +“Have done with it, man—you might make her +stand up!” +

+ +

+Something similar and much more comical was + + + +done, she said, by Stratonice, the wife of Seleucus, +who set a competition for the poets, with a talent as +the prize, to see which of them could best praise +her hair, in spite of the fact that she was bald and +had not even a paltry few hairs of her own. Nevertheless, with her head in that pitiful state, when +everybody knew that a long illness had affected her +in that way, she listened to those rascally poets while +they called her hair hyacinthine, and platted soft +braids of it, and compared to wild parsley what did +not even exist at all! +

+ +

+She made fun of all such people as these, who +surrender themselves to flatterers, and she added, +too, that many wish to be similarly flattered and +cozened in portraits as well as in complimentary +speeches. “In fact,” said she, “they delight most +of all in those painters who make the prettiest +pictures of them. And there are some who even +direct the artists to take away a little of the nose, +or paint the eyes blacker, or give them any other +characteristic that they covet; and then, in their +blissful ignorance, they hang wreaths of flowers +upon portraits of other people, not in the least like +themselves!” +

+ +

+That is about what she had to say; she commended most of the piece, but could not put up +with one feature of it, that you compared her to +goddesses, to Hera and Aphrodite. ‘Such praise,” +she said, “is too high for me; indeed, too high for +human kind. For my part I did not want you to +compare me even to those great ladies, Penelope +and Arete and Theano, let alone the noblest of the +goddesses. Besides, I am very superstitious and + + + +timorous in all that concerns the gods. Consequently, I am afraid I may be thought to resemble +Cassiopeia

The boastful mother of Andromeda, who would have had to surrender her daughter to the sea-monster except fur the timely intervention of Perseus.

if I accept such praise as yours; and yet +she, as a matter of fact, compared herself only to +the Nereids and was duly reverential toward Hera +and Aphrodite.” +

+ +

+In view of this, Lycinus, she said that you must +rewrite everything of that sort, or else for her part +she calls the goddesses to witness that you wrote it +without her consent, and says you know that the +book will annoy her if it circulates in the form in +which you have now couched it, which is not at all +reverential or pious in its allusions to the gods. +She thought, too, that it would be considered a +sacrilege and a sin on her own part if she should +allow herself to be said to resemble Cnidian Aphrodite, and Our Lady in the Gardens. Moreover, she +wanted to remind you of the remark that you made +about her at the end of the book. You said that +she was modest and free from vanity ; and that she +did not try to soar higher than a human being should, +but made her flight close to the earth. Yet the man +who said that sets the woman above the very stars, +even to the point of likening her to goddesses! +

+ +

+She did not want you to think her less intelligent +than Alexander. In his case, when the masterbuilder undertook to remodel the whole of Athos +and shape it into his likeness, so that the entire +mountain would become the image of the king, +holding a city in either hand, Alexander would not +agree to the monstrous proposal. Thinking the +project over-bold for him, he stopped the man from +modelling colossi on a scale that transcended convincingness, bidding him to let Athos alone and not + + + + +to diminish so great a mountain to similarity with a +tiny body. She praised Alexander for his greatness +of soul, and observed that thereby he had erected a +monument greater than Athos itself in the minds of +those who should think of him ever and anon in +time to come: for it took no little determination +to contemn so marvellous an honour.

The same story is in How to Write History, c. 12, where also the name of the architect is not mentioned. Plutarch says it was Stasicrates (Alea. 72; Moral. 335). In Strabo 14, p. 641, Cheirocrates seems to underlie the various readings. Vitruvius (ii, praef.) tells the tale quite differently and makes Dinocrates the hero of it.

+

+ +

+So it was with her, said she; while she commended your skill in modelling and the idea of the +portraits, she did not recognize the likeness. She +was not worthy of such compliments, not by a great +deal, nor was any other mere woman. Therefore she +absolves you from honouring her thus, and pays her +homage to your patterns and models. You may +praise her in the ordinary, human way, but do not +let the sandal be too large for her foot; “it might +hamper me,” she said, “when I walk about in it.” +

+ +

+Furthermore, she enjoined it upon me to tell you +this. “I hear many say (whether it is true or not, +you men know

Women did not attend the Olympic games.

) that even at the Olympic games +the victors are not allowed to set up statues greater +than life-size, but the Hellanodicae take care that +not one of them shall exceed the truth, and the +scrutiny of the statues is more strict than the examination of the athletes. So be on your guard for +fear we incur the imputation of falsifying in the +matter of height, and then the Hellanodicae overturn our statue.” +

+ +

+That is what she said; and now it is for you, +Lycinus, to see how you can refurbish the book + + + + + + +and do away with everything of that sort; do not +offend against Heaven! Really, she took it very +ill, shuddered as it was read, and besought the +goddesses to be merciful to her. It is excusable, +too, that she should feel as a woman naturally +would. Indeed, if the truth must out, I myself +had somewhat the same opinion. To be sure, when +I heard it first I did not see a single fault in what +you had written, but now that she has pointed them +out, I myself begin to think as she does about it. +My experience in this matter has been just about +like that of us all when we look at things. If we +see. them too close, under our very eyes, we can +distinguish nothing accurately, but if we stand off +and look at them from the right distance, all the +points come out clearly, those that are good and +also those that are not. +

+ +

+Truly, to liken a female human being to Aphrodite and to Hera, what else is it but outright +cheapening of the goddesses? In such matters the +less is not made greater by the comparison, but +rather the greater is lessened by being dragged +down to the lower level. If two people were walking together, one of whom was very tall and the +other quite humble in stature, and it should be +needful to equalize them so that the one would not +tower above the other, this could not be accomplished +by the shorter through stretching himself, however +much he were to raise himself on tiptoe. No, if +they are to look alike in size, the latter will stoop +and make himself appear shorter. Just so in such +comparisons ; it is not so true that a man becomes + + + +greater if he is likened to a god, as that the divine +is inevitably minimized by being forced down to +match what is defective. If it were for lack of +earthly objects of comparison that one let one’s +speech range to those in Heaven, one would be less +open to the charge of acting impiously therein. +But in your case, though you had so many examples +of fair women at command, you made bold to liken +her to Aphrodite and Hera without any need. +

+ +

+Do away, then, with all this that is excessive and +invidious, Lycinus—that sort of thing is not in +keeping with your character, for you have not as a +rule been ready and quick to praise. Now, however, you have somehow changed all at once and +are lavish with it; you who were so niggardly before +have become a spendthrift in compliments! Do not +be ashamed, either, to reshape the essay after it has +been put into circulation. Even Phidias, they say, +did that when he made the Zeus for the people of +Elis!

The chryselephantine statue at Olympia.

He stood behind the door when he first +unveiled and exhibited his work, and listened to +those who criticized or commended any part. One +would criticize the nose as too thick, another the +face as too long, and so it went. Then, when the +spectators had left, Phidias locked himself up once +more, and corrected and reshaped the statue to suit +the opinion of the majority; for he did not think +that the advice of so many folk was trivial, but that +always of necessity the many could see better than +the one, even if that one were Phidias.

The story, which is patently apocryphal, occurs nowhere else. Lucian may have heard it from a guide at Olympia. For a similar story regarding Apelles, see Pliny, Nat. Hist. 35, 84-85.

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

+ +

+ +Polystratus, what an orator you have been all +along without my knowing it! You have delivered +such a long speech and such a weighty indictment +of my essay that you have not left me even a hope +of defence now. But see here! you have not dealt +fairly, the two of you, and especially you, in that +you have condemned the book without a hearing, +since its counsel was not in court. It is easy, I +take it, to win if you run alone, as the saying goes. +So it is no wonder that I was defeated when no +water was measured out for me and no chance to +defend myself offered. Indeed—and this is the +most extraordinary part of it all—you were judges +as well as plaintiffs! +Well, what is your wish? Shall I rest content +with the decision and hold my peace? Or, like the +poet of Himera,

Stesichorus, who after having maligned Helen, recanted in a palinode (the first), saying that Helen never went to Troy: it was but a wraith! Fable said that he recanted because Helen had struck him blind, and that afterwards he recovered his eyesight.

shall I compose a palinode? Or +will you give me an opportunity to plead my case on +appeal? +

+

+Yes, indeed, if you have any just plea to offer; +for it is not among opponents in court, as you say, +but among friends that you will make your defence. +For my part, I am even ready to associate myself +with you as joint defendant in the case. + + + + +

+ +

+ +But it is annoying, Polystratus, that she will not +be present when I make my speech. It would be +far better if she were. As it stands, I must plead +by proxy.

The phrase ἀπ᾽ ἐντολῆς means “by direction.” Strictly speaking, it is appropriate only to the action of an agent, but here it is transferred to that of the principal. Compare Aristides, vol. ii, p. 22 224-5 Dindorf, τὰ δὲ πλεῖστα ἐξ ἐντολῆς τῷ βασιλεῖ κατειργάζετο.

But if you are going to be as faithful in +carrying my message to her as you have been in +carrying hers to me, I shall make bold to cast +the die. +

+

+Never fear, Lycinus, as far as that goes! I shan’t +be at all bad, you will find, at delivering your plea, +if only you try to speak briefly, so that I may be +better able to fix it all in memory. +

+

+But I really needed to speak at length in answering so forcible an accusation. Nevertheless, for +your sake I shall cut my plea short. Take, then, +this message from me to her— +

+

+No, no, Lycinus! Make your speech just as if +she herself were present, and then I will do her an +imitation of you. +

+

+Well then, since that is the way you want it, +Polystratus, she is here and as the first speaker, +of course, has said all that you reported as her +messenger; and now it is for me to begin my +answer. However—for I shall not hesitate to tell +you the state of my feelings—somehow or other + + + + + +you have made the thing more terrifying to me. +As you see, I am even now in a sweat and a tremble +and almost think I really see her, and the affair has +begotten great turmoil within me. But I will begin, +anyhow, for it isn’t possible to withdraw, with her +already here. +

+

+Yes, and she shows great friendliness in her expression, for she is radiant, as you see, and gracious. +So get on with your speech boldly. +

+ +

+ +Noblest of women, it is true I praised you, as you +say, highly and immoderately; but I do not see +what commendation I bestowed as great as the +encomium which you have pronounced upon yourself in extolling your reverence for the gods. +Really, this is more than all that I said about you, +and you ‘must forgive me that I did not add this trait +to your likeness; it escaped me because I did not +know about it, for there is no other which I should +have preferred to represent. So in that particular +at least I not only did not go beyond bounds, it +seems to me, with my praises, but actually said far +less than I should. Think what an important point +I omitted there—how very significant as evidence of +sterling character and sound judgement! For those +who assiduously reverence what pertains to the gods +will surely be above reproach in their relations with +mankind. So if the speech absolutely must be +revised and the portrait corrected, I should not +venture to take a single thing away from it, but +will add this detail to cap, as it were, and crown +the complete work. + + + +There is one thing, however, for which I admit +that I am very grateful to you. After I had praised +the reasonableness of your character and the fact +that the present exalted state of your fortunes has +not engendered in you any arrogance or pride, you +confirmed the truth of my praise by censuring what +you did censure in my speech. Not to catch +greedily at such praise, but to blush for it and say +that it is too high for you betokens a reasonable and +unassuming disposition. But the more you manifest +that attitude toward praise itself, the more worth +of extravagant praise you prove yourself! Really +the thing, despite you, has come to a pass where +the remark of Diogenes applies. When he was +asked how one could become famous, he answered : +“If he were to scorn fame!” If I myself should +be asked: “Who are most worthy of praise?” I +should answer: “Those who are unwilling to be +praised !” +

+ +

+But all this, no doubt, is apart from the issue and +has nothing to do with the case ; and the charge to +which I must answer is that in making my sketch of +you I likened you in beauty to Cnidian Aphrodite +and Our Lady in the Gardens and Hera and Athena. +That seemed to you extravagant and presumptuous. +I shall address myself precisely to that point.

+ +

+It is an ancient saying, however, that poets and +painters are not to be held accountable ;

Pictoribus atque poetis Quidlibet audendi semper fuit aequa potestas. Horace, Ars Poet. 9 sq.

still less, +I think, eulogists, even if they fare humbly afoot +like me, instead of being borne on the wings of +song. For praise is an unshackled thing, and has + + + + +ESSAYS IN PORTRAITURE DEFENDED +no limit, whether upper or lower, prescribed for it. +The only object that it ever has in view is to excite +high admiration and to maké its subject enviable. +Nevertheless, I shall not take this course, for fear +you may think that I do so for want of a better. +

+ +

+This, however, I do say; the conditions that +govern us in these laudatory writings are such that +the eulogist must employ comparisons and similes, +and really the most important part of it is to make +successful comparisons. And success would be most +likely to be held attained, not if a man compares +like to like, or if he makes his comparison with +something that is inferior, but if he approximates, in +so far as he may, what he is praising to something +that surpasses it.

+ +

+For example, if in praising a dog someone were +to say that it was larger than a fox or a cat, does +it seem to you that he knows how to praise? You +will not say so! But even if he should say it was as +large as a wolf, he has not praised it generously. +Well, at what point will the special end of praise +be achieved? When the dog is said to resemble +a lion in size and in strength. So the poet who +praised Orion’s dog

Pindar, frag. 74a (Schroeder).

called him “lion-daunting.”’ +That, of course, in the case of a dog is perfect +praise.

+ +

+Again, if someone who wished to praise Milo of +Croton or Glaucus of Carystus or Polydamas

Famous boxers ; see the Index.

should +say of any one of them that he was stronger than +a woman, do not you suppose that he would be +laughed at for the senselessness of his praise? + + + + + +Indeed, if it had been said that he was better than +any single man, that would not have sufficed for +praise. Come, how did a famous poet? praise Glaucus +when he said : “Not even mighty Polydeuces” could +have held up his hands against that man, “nor yet +the iron-hard son of Alemene!” You see what gods +he likened him to—nay, actually avouched him +better than those gods themselves! And it cannot +be said either that Glaucus became indignant when +he was praised in opposition to the gods who are +the overseers of athletes, or that they punished +either Glaucus or the poet as guilty of sacrilege +in the matter of that praise. On the contrary, both +enjoyed good fame and were honoured by the +Greeks, Glaucus for his strength and the poet +especially for this very song! +

+ +

+Do not wonder then, that I myself, desiring to +make comparisons, as one who sought to praise +was bound to do, used an exalted counterfoil, since +my theme demanded it. +

+ +

+Since you mentioned flattery, let me say that I +praise you for hating flatterers; I would not have +it otherwise. But I wish to make a distinction and +a difference for you between the achievement of +one who praises, and its exaggeration on the part of +one who flatters.

+ +

+The flatterer, since he praises for a selfish reason +and has little regard for truth, thinks that he must +praise everything to excess, telling falsehoods and +contributing a great deal on his own account, so +that he would not hesitate to declare Thersites had +a better figure than Achilles, and that of all who +took part in the expedition against Troy, Nestor +was the youngest; he would take his oath upon + + + +it that the son of Croesus had sharper ears than +Melampus,

The son of Croesus was a deaf-mute (Herod. 1, 34 and 85) ; Melampus the seer could hear worms in the roof talking to each other (Apollodorus 1, 9, 12).

and Phineus sharper sight than Lynceus,

Phineus was blind ; Lynceus could see what was underground (Apoll. 3, 10, 3).

if only he hoped to gain something by the lie. +But the other, in praising the self-same object, +instead of telling any lie or adding any quality +that did not belong to it, would take the good +points that it had by nature, even if they were +not very great, and would amplify them and make +them greater. He would venture to say, when he +wished to praise a horse, which is the lightest of +foot and the best runner of all the animals that +we know. + + + Over the top of the flowers he ran without +bending them downward. + +Iliad20, 227, of the horses of Erichthonius, sired by Boreas. + + + +And again he would not hesitate to speak of + + + + the +swiftness of wind-footed horses. + +Source unknown, if δρόμον is part of the quotation. But for “wind-footed horses,” see Hymn to Venus217, Pindar, frag. 221. + + + + And if he were +to praise a house that was beautiful and handsomely +furnished, he would say: + + + + Surely like this, inside, is the palace of Zeus on +Olympus. + +Odyssey4, 74, said by Telemachus to his friend, admiring +the palace of Menelaus. + + +The flatterer, however, would express himself in +that way even about the swineherd’s hut, if only +he hoped to get something from the swineherd! +Take Cynaethus, the toady of Demetrius Poliorcetes ; +when he had used up all his means of flattery, he +praised Demetrius, who was troubled with a cough, +because he cleared his throat melodiously ! + + + + +

+ +

+That flatterers do not hesitate to lie for the sake +of pleasing the objects of their praise, whereas +those who really praise try to magnify what actually +exists, is not the only distinguishing mark of each. +They differ in a further point, and not a trivial one, +that flatterers use hyperbole to the full extent of +their powers, while those who really praise are +discreet in precisely that particular and remain +within their bounds.

+ +

+These are a few out of many earmarks of flattery +and of genuine praise which I give you so that you +may not suspect all who praise you, but may distinguish between them and gauge each by his +proper standard. +

+ +

+Come then, apply, if you will, both canons to my +words, that you may discover whether they conform +to this one or the other. If it had been some ugly +woman whom I likened to the statue in Cnidos, I +might indeed be accounted a liar, and a worse +flatterer than Cynaethus. But since it was one +whose beauty is known to all, the venture was not +a salto mortale. +

+ +

+Perhaps, then, you may say—indeed, you have +already said—that you concede my right to praise +you for your beauty, but that I should have made +my praise unexceptionable and should not have +compared a mortal woman with goddesses. As a +matter of fact (now she is going to make me speak +the truth!) it was not with goddesses I compared +you, my dear woman, but with masterpieces of good +craftsmen, made of stone or bronze or ivory; and +what man has made, it is not impious, I take it, + + + + +to compare with man. But perhaps you have +assumed that what Phidias fashioned is Athena, +and that what Praxiteles made in Cnidus not many +years ago is Heavenly Aphrodite ? Come now, would +it not be unworthy to hold such beliefs about the +gods, whose real images I for my part assume to +be unattainable by human mimicry ? +

+ +

+But if I had actually compared you, as much as +you will, with the very goddesses themselves, I +should not have been doing it on my own responsibility and should not have been the first to open +this road. No, there have been many good poets +ahead of me, and above all your fellow-citizen +Homer, whom I shall now call up to plead for me, +or else there is nothing for it but that he himself +will be convicted along with me!

+ +

+I shall therefore ask him, or, better, ask you in +his stead, since you know by heart—and it is greatly +to your credit—all the prettiest of the verses that +he composed, what you think of him when he says +of Briseis, the captive, that as she mourned for +Patroclus she resembled golden Aphrodite?

Iliad19, 282.

Then +after a bit, as if it were not enough that she should +be like Aphrodite only, he says : + + + + Then made answer, in tears, the maid as fair as +a goddess. + +Iiad19, 286 + + +When he says that sort of thing, do you loathe him +and fling away the book, or do you permit him to +enjoy full freedom in his praise? Well, even if you +refuse permission, at all events Time in his long +flight has given it, and nobody has found fault with +Homer on that score, neither the man who made + + + + +bold to flog his statue nor the man who marked the +spurious lines by setting daggers beside them.

Respectively Zoilus the Homeromastix and Aristarchus of Alexandria, the grammarian.

+ +

+Then if he is to be permitted to compare a foreign +woman, and in tears at that, with golden Aphrodite, +for my part, not to speak of your beauty because +you will not listen, may not I compare with images +of the gods a radiant woman, usually smiling, a +trait which men have in common with the gods? +

+ +

+In the case of Agamemnon, moreover, see how +parsimonious Homer was with the gods, and with +what propriety he doled out his comparisons! He +says that in eyes and head he was like to Zeus, in +waist to Ares, and in chest to Poseidon,

Iliad 2, 478-479.

dismembering the man for the sake of comparing +him with all those gods. Again, he says that +someone is a match for devastating Ares ;

Notably Hector, Iliad 11, 295; 13, 802.

and just +so with the rest of them—the Phrygian, the son +of Priam, is beautiful as a god,

Paris, Iliad 3, 16.

and the son of +Peleus is often godlike.

Achilles, Iliad 1, 131.

+But I will return to the parallels that concern +women. You know, naturally, that he says: + + + + Artemis she resembleth, or else Aphrodite the +golden, + +Odyssey17, 37 (19, 54), of Penelope. + + + +also, + + + + Just so Artemis runneth adown the slope of a +mountain. + +Odyssey6, 102, of Nausicaa. + + +

+ +

+Moreover, he not only compares human beings +with gods, but likens the long hair of Euphorbus to + + + + + + + + +the Graces, and that too when it was soaked with +blood! In short, this sort of thing is so frequent +that there is no part of his poetry which is not well +adorned with comparisons of gods. Therefore you +must either expunge all that, or permit us to be +equally venturesome. So exempt from all accountability is the use of comparisons and similes that +Homer actually did not hesitate to derive praise for +the goddesses from things of lower degree. For +instance, he likened Hera’s eyes to those of kine. +And someone else called Aphrodite violet-browed.

The “Theban poet” of the preceding piece (p.271); i.e. Pindar.

+As for “rosy-fingered,” who that has even the +slightest acquaintance with Homer’s poetry does +not know it? +

+ +

+As far as personal appearance is concerned, it +signifies comparatively little if one is said to be +like a god. But how many there are who have +copied the very names of the gods, calling themselves Dionysius, Hephaestion, Zeno, Poseidonius, +Hermes! And there was a Leto, the wife of +Evagoras, king of Cyprus ; yet the goddess did not +take on about it, though she might have turned her +into stone as she did Niobe. The Egyptians I forbear to mention, who, though the most superstitious +people in the world, yet use the names of the gods +to their hearts’ content ; in fact, most of their names +are derived from Heaven. +

+ +

+It is not incumbent upon you, then, to be thus +timorous in respect of praise. If any offence at all +has been perpetrated against divinity in that essay, +you are not accountable for it—unless you think +that to listen makes one accountable ; it is I whom + + + + +the gods will punish, after first punishing Homer +and the other poets! But to this day they have +not punished the best of the philosophers for saying +that man was God’s image !

Hardly Plato, though he has something similar in the Republic, 501. But to him the universe is God’s image ; see the end of the Timaeus. Perhaps Lucian means Diogenes, who said that good men were images of gods (Diog. Laert. 6, 51).

+

+ +

+Although I might say much more to you, I shall +stop for the sake of Polystratus here, so that he may +be able to repeat from memory what has been said. +

+

+I don’t know if that is any longer possible for me, +Lycinus. Even as it is, you have made a long +speech, far beyond your allowance of water. But +I shall try to remember it all the same ; and, as you +see, I am already making off to her with my ears +stopped for fear that something else may pop in +to confuse its outline, and then I may have the bad +luck to be hissed by my hearers! +

+

+That is your concern, Polystratus, to act your part +to the best advantage. As for me, now that I have +once for all put the play into your hands, I shall +withdraw for the present; but when they announce +the votes of the judges, I shall be there in person to +see what will be the outcome of the contest. + + + + +

+ + diff --git a/data/tlg0062/tlg040/tlg0062.tlg040.perseus-grc2.xml b/data/tlg0062/tlg040/tlg0062.tlg040.perseus-grc2.xml index 1ee8a189e..8d820e1e3 100644 --- a/data/tlg0062/tlg040/tlg0062.tlg040.perseus-grc2.xml +++ b/data/tlg0062/tlg040/tlg0062.tlg040.perseus-grc2.xml @@ -7,17 +7,19 @@ Ὑπὲρ τῶν Εἰκόνων Lucian -A. M. Harmon +Austin Morris Harmon, 1878-1950 Perseus Project, Tufts University Gregory Crane Prepared under the supervision of Bridget Almas Lisa Cerrato +Gregory Crane Rashmi Singhal The National Endowment for the Humanities +Harvard Library Arcadia Fund Google Digital Humanities Awards Program @@ -31,14 +33,14 @@ Available under a Creative Commons Attribution-ShareAlike 4.0 International License - + Lucian Lucian - A. M. Harmon + Austin Morris Harmon, 1878-1950 London William Heinemann Ltd. @@ -53,25 +55,25 @@ - +

optical character recognition

 - +

This pointer pattern extracts section.

 - + - + Greek @@ -81,15 +83,15 @@ EpiDoc and CTS conversion and other cleanup - + -
+
Πολύστρατος -

ἐγώ σοι, ὦ Αὐκῖνε, φησὶν ἡ γυνή, τὰ μὲν ἄλλα πολλὴν ἐνεῖδον τὴν εὔνοιαν πρὸς ἐμὲ καὶ τιμὴν ἐκ τοῦ συγγράμματος· οὐ γὰρ ἂν οὕτως ὑπερεπῄνει τις, εἰ μὴ καὶ μετʼ εὐνοίας συνέγραφε.τὸ δὲ ἐμὸν ὡς ἂν εἰδῇς, τοιόνδε ἐστίν. οὐδὲ ἄλλως μὲν χαίρω τοῖς κολακικοῖς τὸν τρόπον, ἀλλά μοι δοκοῦσιν οἱ τοιοῦτοι γόητες εἶναι καὶ ἥκιστα ἐλεύθεροι τὴν φύσιν· ἐν δὲ τοῖς ἐπαίνοις μάλιστα, ὅταν τις ἐπαινῇ με φορτικὰς καὶ ὑπερμέτρους ποιούμενος τὰς ὑπερβολάς, ἐρυθριῶ τε καὶ ὀλίγου δεῖν ἐπιφράττομαι τὰ ὦτα καὶ τὸ πρᾶγμα χλεύῃ μᾶλλον ἢ ἐπαίνῳ ἐοικέναι μοι δοκεῖ.

+

ἐγώ σοι, ὦ Αὐκῖνε, φησὶν ἡ γυνή, τὰ μὲν ἄλλα πολλὴν ἐνεῖδον τὴν εὔνοιαν πρὸς ἐμὲ καὶ τιμὴν ἐκ τοῦ συγγράμματος· οὐ γὰρ ἂν οὕτως ὑπερεπῄνει τις, εἰ μὴ καὶ μετʼ εὐνοίας συνέγραφε.συνέγραφε vulg.: συνεγράφετο MSS τὸ δὲ ἐμὸν ὡς ἂν εἰδῇς, τοιόνδε ἐστίν. οὐδὲ ἄλλως μὲν χαίρω τοῖς κολακικοῖς τὸν τρόπον, ἀλλά μοι δοκοῦσιν οἱ τοιοῦτοι γόητες εἶναι καὶ ἥκιστα ἐλεύθεροι τὴν φύσιν· ἐν δὲ τοῖς ἐπαίνοις μάλιστα, ὅταν τις ἐπαινῇ με φορτικὰς καὶ ὑπερμέτρους ποιούμενος τὰς ὑπερβολάς, ἐρυθριῶ τε καὶ ὀλίγου δεῖν ἐπιφράττομαι τὰ ὦτα καὶ τὸ πρᾶγμα χλεύῃ μᾶλλον ἢ ἐπαίνῳ ἐοικέναι μοι δοκεῖ.

@@ -105,27 +107,27 @@
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ἐμέμνητο γὰρ καὶ τοιούτου τινός. ἔφη γυναῖκά τινα τῶν ἐριφανῶν τὰ μὲν ἄλλα καλὴν καὶ κόσμιον, μικρὰν δὲ καὶ πολὺ τοῦ συμμέτρου ἀποδέουσαν, ἐπαινεῖσθαι πρός τινος ποιητοῦ ἐν ᾄσματι τά τε ἄλλα καὶ ὅτι καλή τε καὶ μεγάλη ἦν αἰγείρῳ δʼ αὐτῆς εἴκαζεν ἐκεῖνος τὸ εὔμηκὲς τε καὶ ὄρθιον. τὴν μὲν δὴ γάνυσθαι τῷ ἐπαίνῳ καθάπερ αὐξανομένην πρὸς τὸ μέλος καὶ τὴν χεῖρα ἐπισείειν, τὸν ποιητὴν δὲ πολλάκις τὸ αὐτὸ ᾄδειν ὁρῶντα ὡς ἥδοιτο ἐπαινουμένη, ἄχρι δὴ τῶν παρόντων τινὰ προσκύψαντα πρὸς τὸ οὖς εἰπεῖν αὐτῷ, πέπαυσο, ὦ οὗτος, μὴ καὶ ἀναστῆναι ποιήσῃς τὴν γυναῖκα.

+

ἐμέμνητο γὰρ καὶ τοιούτου τινός. ἔφη γυναῖκά τινα τῶν ἐπιφανῶν τὰ μὲν ἄλλα καλὴν καὶ κόσμιον, μικρὰν δὲ καὶ πολὺ τοῦ συμμέτρου ἀποδέουσαν, ἐπαινεῖσθαι πρός τινος ποιητοῦ ἐν ᾄσματι τά τε ἄλλα καὶ ὅτι καλή τε καὶ μεγάλη ἦν· αἰγείρῳ δʼ αὐτῆς εἴκαζεν ἐκεῖνος τὸ εὔμηκές τε καὶ ὄρθιον. τὴν μὲν δὴ γάνυσθαι τῷ ἐπαίνῳ καθάπερ αὐξανομένην πρὸς τὸ μέλος καὶ τὴν χεῖρα ἐπισείειν, τὸν ποιητὴν δὲ πολλάκις τὸ αὐτὸ ᾄδειν ὁρῶντα ὡς ἥδοιτο ἐπαινουμένη, ἄχρι δὴ τῶν παρόντων τινὰ προσκύψαντα πρὸς τὸ οὖς εἰπεῖν αὐτῷ, πέπαυσο, ὦ οὗτος, μὴ καὶ ἀναστῆναι ποιήσῃς τὴν γυναῖκα.

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παραπλήσιον δὲ καὶ μακρῷ τούτου γελοιότερον Στρατονίκην ποιῆσαι τὴν Σελεύκου γυναῖκα. τοῖς γὰρ ποιηταῖς ἀγῶνα προθεῖναι αὐτὴν περὶ ταλάντου, ὅστις ἂν ἄμεινον ἐπαινέσαι αὐτῆς τὴν κόμην, καίτοι φαλακρὰ ἐτύγχανεν οὖσα καὶ οὐδὲ ὅσας ὀλίγας τὰς ἑαυτῆς τρίχας ἔχουσα. καὶ ὅμως οὕτω διακειμένη τὴν κεφαλήν, ἁπάντων εἰδότων ὅτι ἐκ νόσου μακρᾶς τὸ τοιοῦτον ἐπεπόνθει, ἤκουε τῶν καταράτων ποιητῶν ὑακινθίνας τὰς τρίχας αὐτῆς λεγόντων καὶ οὔλους τινὰς πλοκάμους ἀναπλεκόντων καὶ σελίνοις τοὺς μηδὲ ὅλως ὄντας εἰκαζόντων.

+

παραπλήσιον δὲ καὶ μακρῷ τούτου γελοιότερον Στρατονίκην ποιῆσαι τὴν Σελεύκου γυναῖκα. τοῖς γὰρ ποιηταῖς ἀγῶνα προθεῖναι αὐτὴν περὶ ταλάντου, ὅστις ἂν ἄμεινον ἐπαινέσαι αὐτῆς τὴν κόμην, καίτοι φαλακρὰ ἐτύγχανεν οὖσα καὶ οὐδὲ ὅσας ὀλίγας τὰς ἑαυτῆς τρίχας ἔχουσα. καὶ ὅμως οὕτω διακειμένη τὴν κεφαλήν, ἁπάντων εἰδότων ὅτι ἐκ νόσου μακρᾶς τὸ τοιοῦτον ἐπεπόνθει, ἤκουε τῶν καταράτων ποιητῶν ὑακινθίνας τὰς τρίχας αὐτῆς λεγόντων καὶ οὔλους τινὰς πλοκάμους ἀναπλεκόντων καὶ σελίνοις τοὺς μηδὲ ὅλως ὄντας εἰκαζόντων.
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ἁπάντων οὖν τῶν τοιούτων κατεγέλα τῶν παρεχόντων αὑτοὺς τοῖς κόλαξιν, καὶ προσετίθει δὲ ὅτι μὴ ἐν ἐπαίνοις μόνον, ἀλλὰ καὶ ἐν γραφαῖς τὰ ὅμοια πολλοὶ κολακεύεσθαί τε καὶ ἐξαπατᾶσθαι θέλουσι. χαίρουσι γοῦν, ἔφη, τῶν γραφέων ἐκείνοις μάλιστα, οἳ ἂν πρὸς τὸ εὐμορφότερον αὐτοὺς εἰκάσωσιν. εἶναι δέ τινας, οἳ καὶ προστάττουσιν τοῖς τεχνίταις ἢ ἀφελεῖν τι τῆς ῥινὸς ἢ μελάντερα γράψασθαι τὰ ὄμματα ἢ ὃ τι ἂν ἄλλο ἐπιθυμήσωσιν αὑτοῖς προσεῖναι, εἶτα λανθάνειν αὑτοὺς ἀλλοτρίας εἰκόνας στεφανοῦντας καὶ οὐδὲν αὐτοῖς ἐοικυίας.

+

ἁπάντων οὖν τῶν τοιούτων κατεγέλα τῶν παρεχόντων αὑτοὺς τοῖς κόλαξιν, καὶ προσετίθει δὲ ὅτι μὴ ἐν ἐπαίνοις μόνον, ἀλλὰ καὶ ἐν γραφαῖς τὰ ὅμοια πολλοὶ κολακεύεσθαί τε καὶ ἐξαπατᾶσθαι θέλουσι. χαίρουσι γοῦν, ἔφη, τῶν γραφέων ἐκείνοις μάλιστα, οἳ ἂν πρὸς τὸ εὐμορφότερον αὐτοὺς εἰκάσωσιν. εἶναι δέ τινας, οἳ καὶ προστάττουσιν τοῖς τεχνίταις ἢ ἀφελεῖν τι τῆς ῥινὸς ἢ μελάντερα γράψασθαι τὰ ὄμματα ἢ ὅ τι ἂν ἄλλο ἐπιθυμήσωσιν αὑτοῖς προσεῖναι, εἶτα λανθάνειν αὑτοὺς ἀλλοτρίας εἰκόνας στεφανοῦντας καὶ οὐδὲν αὐτοῖς ἐοικυίας.
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ταῦτα δὲ καὶ τὰ τοιαῦτα ἔλεγεν, τὰ μὲν ἄλλα ἐπαινοῦσα τοῦ συγγράμματος, ἓν δὲ τοῦτο οὐ φέρουσα, ὅτι θεαῖς αὐτήν, Ἥρᾳ καὶ Ἀφροδίτῃ, εἴκασας· ὑπὲρ ἐμὲ γάρ, φησίν, μᾶλλον δὲ ὑπὲρ ἅπασαν τὴν ἀνθρωπίνην φύσιν τὰ τοιαῦτα. ἐγὼ δέ σε οὐδʼ ἐκεῖνα ἠξίουν, ταῖς ἡρωΐναις παραθεωρεῖν με Πηνελόπῃ καὶ Ἀρήτῃ καὶ Θεανοῖ, οὐχ ὅπως θεῶν ταῖς ἀρίσταις. καὶ γὰρ αὖ καὶ τόδε, πάνυ, ἔφη, τὰ πρὸς τοὺς θεοὺς δεισιδαιμόνως καὶ ψοφοδεῶς ἔχω. δέδια τοίνυν μὴ κατὰ τὴν Κασσιέπειαν εἶναι δόξω τὸν τοιοῦτον ἔπαινον προσιεμένη· καίτοι Νηρηΐσιν ἐκείνη ἀντεξητάζετο,Ἥραν δὲ καὶ Ἀφροδίτην ἔσεβεν.

+

ταῦτα δὲ καὶ τὰ τοιαῦτα ἔλεγεν, τὰ μὲν ἄλλα ἐπαινοῦσα τοῦ συγγράμματος, ἓν δὲ τοῦτο οὐ φέρουσα, ὅτι θεαῖς αὐτήν, Ἥρᾳ καὶ Ἀφροδίτῃ, εἴκασας· ὑπὲρ ἐμὲ γάρ, φησίν, μᾶλλον δὲ ὑπὲρ ἅπασαν τὴν ἀνθρωπίνην φύσιν τὰ τοιαῦτα. ἐγὼ δέ σε οὐδʼ ἐκεῖνα ἠξίουν, ταῖς ἡρωΐναις παραθεωρεῖν με Πηνελόπῃ καὶ Ἀρήτῃ καὶ Θεανοῖ, οὐχ ὅπως θεῶν ταῖς ἀρίσταις. καὶ γὰρ αὖ καὶ τόδε, πάνυ, ἔφη, τὰ πρὸς τοὺς θεοὺς δεισιδαιμόνως καὶ ψοφοδεῶς ἔχω. δέδια τοίνυν μὴ κατὰ τὴν Κασσιέπειαν εἶναι δόξω τὸν τοιοῦτον ἔπαινον προσιεμένη· καίτοι Νηρηΐσιν ἐκείνη ἀντεξητάζετο, Ἥραν δὲ καὶ Ἀφροδίτην ἔσεβεν.

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ὥστε, ὦ Λυκῖνε, μεταγράψαι σε τὰ τοιαῦτα ἐκέλευσεν, ἢ αὐτὴ μὲν μαρτύρεσθαι τὰς θεὰς ὡς ἀκούσης αὐτῆς γέγραφας, σὲ δὲ εἰδέναι ὅτι ἀνιάσει αὐτὴν τὸ βιβλίον οὕτω περινοστοῦν ὥσπερ νῦν σοι διάκειται, οὐ μάλα εὐσεβῶς οὐδὲ ὁσίως τὰ πρὸς τοὺς θεούς. ἐδόκει τε ἀσέβημα ἑαυτῆς καὶ πλημμέλημα τοῦτο δόξειν, εἰ ὑπομένοι τῇ ἐν Κνίδῳ καὶ τῇ ἐν κήποις ὁμοία λέγεσθαι· καί σε ὑπεμίμνησκε τῶν τελευταίων ἐν τῷ βιβλίῳ περὶ αὐτῆς εἰρημένων, ὅτι μετρίαν καὶ ἄτυφον ἔφης αὐτὴν οὐκ ἀνατεινομένην ὑπὲρ τὸ ἀνθρώπινον μέτρον, ἀλλὰ πρόσγειον τὴν πτῆσιν ποιουμένην, ὁ δὲ ταῦτα εἰπὼν ὑπὲρ αὐτὸν τὸν οὐρανὸν ἀναβιβάζεις τὴν γυναῖκα, ὡς καὶ θεαῖς ἀπεικάζειν.

+

ὥστε, ὦ Λυκῖνε, μεταγράψαι σε τὰ τοιαῦτα ἐκέλευσεν, ἢ αὐτὴ μὲν μαρτύρεσθαι τὰς θεὰς ὡς ἀκούσης αὐτῆς γέγραφας, σὲ δὲ εἰδέναι ὅτι ἀνιάσει αὐτὴν τὸ βιβλίον οὕτω περινοστοῦν ὥσπερ νῦν σοι διάκειται, οὐ μάλα εὐσεβῶς οὐδὲ ὁσίως τὰ πρὸς τοὺς θεούς. ἐδόκει τε ἀσέβημα ἑαυτῆς καὶ πλημμέλημα τοῦτο δόξειν, εἰ ὑπομένοι τῇ ἐν Κνίδῳ καὶ τῇ ἐν κήποις ὁμοία λέγεσθαι· καί σε ὑπεμίμνησκε τῶν τελευταίων ἐν τῷ βιβλίῳ περὶ αὐτῆς εἰρημένων, ὅτι μετρίαν καὶ ἄτυφον ἔφης αὐτὴν οὐκ ἀνατεινομένην ὑπὲρ τὸ ἀνθρώπινον μέτρον, ἀλλὰ πρόσγειον τὴν πτῆσιν ποιουμένην, ὁ δὲ ταῦτα εἰπὼν ὑπὲρ αὐτὸν τὸν οὐρανὸν ἀναβιβάζεις τὴν γυναῖκα, ὡς καὶ θεαῖς ἀπεικάζειν.
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καὶ ἑαυτὴν οὖν τὸ μὲν πλάσμα σου ἐπαινεῖν καὶ τὴν ἐπίνοιαν τῶν εἰκόνων, μὴ γνωρίζειν δὲ τὴν ὁμοιότητα μὴ γὰρ εἶναι τῶν τηλικούτων ἀξίαν, μηδὲ ἐγγύς, ὅτι μηδὲ ἄλλην τινά, γυναῖκὰ γε οὖσαν ὥστε ἀφίησί σοι ταύτην τὴν τιμὴν καὶ προσκυνεῖ σου τὰ ἀρχέτυπα καὶ παραδείγματα. σὺ δὲ τὰ ἀνθρώπινα, ταῦτα ἐπαίνει αὐτήν, μηδὲ ὑπὲρ τὸν πόδα ἔστω τὸ ὑπόδημα, μὴ καὶ ἐπιστομίσῃ με, φησίν, ἐμπεριπατοῦσαν αὐτῷ.

+

καὶ ἑαυτὴν οὖν τὸ μὲν πλάσμα σου ἐπαινεῖν καὶ τὴν ἐπίνοιαν τῶν εἰκόνων, μὴ γνωρίζειν δὲ τὴν ὁμοιότητα· μὴ γὰρ εἶναι τῶν τηλικούτων ἀξίαν, μηδὲ ἐγγύς, ὅτι μηδὲ ἄλλην τινά, γυναῖκά γε οὖσαν· ὥστε ἀφίησί σοι ταύτην τὴν τιμὴν καὶ προσκυνεῖ σου τὰ ἀρχέτυπα καὶ παραδείγματα. σὺ δὲ τὰ ἀνθρώπινα ταῦτα ἐπαίνει αὐτήν, μηδὲ ὑπὲρ τὸν πόδα ἔστω τὸ ὑπόδημα, μὴ καὶ ἐπιστομίσῃ με, φησίν, ἐμπεριπατοῦσαν αὐτῷ.

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κἀκεῖνο δὲ εἰπεῖν σοι ἐνετείλατο. ἀκούω, ἔφη, πολλῶν λεγόντων — εἰ δὲ ἀληθές, ὑμεῖς οἱ ἄνδρες ἴστε — μηδʼ Ὀλυμπίασιν ἐξεῖναι τοῖς νικῶσι μείζους τῶν σωμάτων ἀνεστάναι τοὺς ἀνδριάντας, ἀλλὰ ἐπιμελεῖσθαι τοὺς Ἑλλανοδίκας ὅπως μηδὲ εἷς ὑπερβάληται τὴν ἀλήθειαν, καὶ τὴν ἐξέτασιν τῶν ἀνδριάντων ἀκριβεστέραν γίγνεσθαι τῆς τῶν ἀθλητῶν ἐγκρίσεως. ὥστε ὅρα, ἔφη, μὴ αἰτίαν λάβωμεν ψεύδεσθαι ἐν τῷ μέτρῳ, κᾆτα ἡμῶν ἀνατρέψωσιν οἱ Ἑλλανοδίκαι τὴν εἰκόνα.

+

κἀκεῖνο δὲ εἰπεῖν σοι ἐνετείλατο. ἀκούω, ἔφη, πολλῶν λεγόντων — εἰ δὲ ἀληθές, ὑμεῖς οἱ ἄνδρες ἴστε — μηδʼ Ὀλυμπίασιν ἐξεῖναι τοῖς νικῶσι μείζους τῶν σωμάτων ἀνεστάναι τοὺς ἀνδριάντας, ἀλλὰ ἐπιμελεῖσθαι τοὺς Ἑλλανοδίκας ὅπως μηδὲ εἷς ὑπερβάληται τὴν ἀλήθειαν, καὶ τὴν ἐξέτασιν τῶν ἀνδριάντων ἀκριβεστέραν γίγνεσθαι τῆς τῶν ἀθλητῶν ἐγκρίσεως. ὥστε ὅρα, ἔφη, μὴ αἰτίαν λάβωμεν ψεύδεσθαι ἐν τῷ μέτρῳ, κᾆτα ἡμῶν ἀνατρέψωσιν οἱ Ἑλλανοδίκαι τὴν εἰκόνα.

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ταῦτα μὲν ἔλεγεν ἐκείνη. σὺ δὲ σκόπει, ὦ Λυκῖνε, ὅπως μετακοσμήσεις τὸ βιβλίον καὶ ἀφαιρήσεις τὰ τοιαῦτα, μηδὲ σφαλῇς πρὸς τὸ θεῖον ὡς ἐκείνη πάνυ γε αὐτὰ ἐδυσχέραινεν καὶ ὑπέφριττεν μεταξὺ ἀναγιγνωσκομένων καὶ παρῃτεῖτο τὰς θεὰς ἵλεως εἶναι αὐτῇ. καὶ συγγνώμη, εἰ γυναικεῖόν τι ἔπαθεν. καίτοι εἰ χρὴ τἀληθὲς εἰπεῖν, καὶ αὐτῷ ἐμοὶ τοιοῦτόν τι ἔδοξε. τὸ μὲν γὰρ πρῶτον ἀκούων οὐδὲν πλημμέλημα ἐνεώρων τοῖς γεγραμμένοις, ἐπεὶ δὲ ἐκείνη ἐπεσημήνατο, καὶ αὐτὸς ἄρχομαι τὰ ὅμοια γιγνώσκειν περὶ αὐτῶν, καὶ παραπλήσιόν τι ἔπαθον οἷς ἐπὶ τῶν ὁρωμένων πάσχομεν· ἢν μὲν πάνυ ἐγγύθεν σκοπῶμέν τι καὶ ὑπὸ τῶν ὀφθαλμῶν αὐτῶν, οὐδὲν ἀκριβὲς διαγιγνώσκομεν, ἢν δὲ ἀποστάντες ἐκ τοῦ συμμέτρου διαστήματος ἴδωμεν, ἅπαντα σαφῶς καταφαίνεται, τὰ εὖ καὶ τὰ μὴ οὕτως ἔχοντα.

+

ταῦτα μὲν ἔλεγεν ἐκείνη. σὺ δὲ σκόπει, ὦ Λυκῖνε, ὅπως μετακοσμήσεις τὸ βιβλίον καὶ ἀφαιρήσεις τὰ τοιαῦτα, μηδὲ σφαλῇς πρὸς τὸ θεῖον· ὡς ἐκείνη πάνυ γε αὐτὰ ἐδυσχέραινεν καὶ ὑπέφριττεν μεταξὺ ἀναγιγνωσκομένων καὶ παρῃτεῖτο τὰς θεὰς ἵλεως εἶναι αὐτῇ. καὶ συγγνώμη, εἰ γυναικεῖόν τι ἔπαθεν. καίτοι εἰ χρὴ τἀληθὲς εἰπεῖν, καὶ αὐτῷ ἐμοὶ τοιοῦτόν τιἔδοξε Seager: εἰπεῖν ἔδοξε MSS. ἔδοξε. τὸ μὲν γὰρ πρῶτον ἀκούων οὐδὲν πλημμέλημα ἐνεώρωνἐνεώρων Text Guyet: ἐπχημμέλησα ἐνορῶν MSS. τοῖς γεγραμμένοις, ἐπεὶ δὲ ἐκείνη ἐπεσημήνατο, καὶ αὐτὸς ἄρχομαι τὰ ὅμοια γιγνώσκειν περὶ αὐτῶν, καὶ παραπλήσιόν τι ἔπαθον οἷς ἐπὶ τῶν ὁρωμένων πάσχομεν· ἢν μὲν πάνυ ἐγγύθεν σκοπῶμέν τι καὶ ὑπὸ τῶν ὀφθαλμῶν αὐτῶν, οὐδὲν ἀκριβὲς διαγιγνώσκομεν, ἢν δὲ ἀποστάντες ἐκ τοῦ συμμέτρου διαστήματος ἴδωμεν, ἅπαντα σαφῶς καταφαίνεται, τὰ εὖ καὶ τὰ μὴ οὕτως ἔχοντα.
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τὸ δὴ ἄνθρωπον οὖσαν Ἀφροδίτῃ καὶ Ἥρᾳ εἰκάσαι τί ἄλλο ἢ ἄντικρύς ἐστιν εὐτελίζειν τὰς θεὰς; ἐν γὰρ τοῖς τοιούτοις οὐχ οὕτω τὸ μικρὸν μεῖζον γίγνεται τῇ παραθέσει, ὡς τὸ μεῖζον ἀπομικρύνεται πρὸς τὸ ταπεινότερον κατασπώμενον· οἷον εἴ τινες ἅμα βαδίζοιεν, ὁ μὲν μέγιστος, ὁ δὲ πάνυ τῇ ἡλικίᾳ χαμαίζηλος, εἶτα δεήσειεν ἀπισῶσαι αὐτοὺς ὡς μὴ ὑπερέχειν θατέρου τὸν ἕτερον, οὐ τοῦ βραχυτέρου ὑπερανατεινομένου τοῦτο γένοιτʼ ἄν, κἂν ὅτι μάλιστα ἀκροποδητὶ ἐπεγείρῃ ἑαυτόν· ἀλλʼ εἰ μέλλουσιν ὁμήλικες φανεῖσθαι, ὁ μείζων ἐκεῖνος ἐπικύψει καὶ ταπεινότερον ἀποφανεῖ ἑαυτόν. ὡσαύτως δὲ καὶ ἐν ταῖς τοιαύταις εἰκόσιν οὐχ οὕτως ἄνθρωπος μείζων γίγνεται, ἤν τις αὐτὸν θεῷ ἀπεικάζῃ, ὡς. τὸ θεῖον ἀνάγκη ἐλαττοῦσθαι πρὸς τὸ ἐνδέον ἐπικλώμενον. καὶ γὰρ εἰ μὲν ὑπὸ ἀπορίας τῶν ἐπιγείων ἐπὶ τὰ οὐράνια ἐκτείνοι τις τὸν λόγον, ἧττον ἂν ὁ τοιοῦτος αἰτίαν ἔχοι ὑπὸ ἀσεβείας αὐτὸ δρᾶν σὺ δὲ τοσαῦτα ἔχων κάλλη γυναικῶν Ἀφροδίτῃ καὶ Ἥρᾳ εἰκάσαι αὐτὴν ἐτόλμησας οὐδὲν δέον.

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τὸ δὴ ἄνθρωπον οὖσαν Ἀφροδίτῃ καὶ Ἥρᾳ εἰκάσαι τί ἄλλο ἢ ἄντικρύς ἐστιν εὐτελίζειν τὰς θεάς; ἐν γὰρ τοῖς τοιούτοις οὐχ οὕτω τὸ μικρὸν μεῖζον γίγνεται τῇ παραθέσει, ὡς τὸ μεῖζον ἀπομικρύνεται πρὸς τὸ ταπεινότερον κατασπώμενον· οἷον εἴ τινες ἅμα βαδίζοιεν, ὁ μὲν μέγιστος, ὁ δὲ πάνυ τῇ ἡλικίᾳ χαμαίζηλος, εἶτα δεήσειεν ἀπισῶσαι αὐτοὺς ὡς μὴ ὑπερέχειν θατέρου τὸν ἕτερον, οὐ τοῦ βραχυτέρου ὑπερανατεινομένου τοῦτο γένοιτʼ ἄν, κἂν ὅτι μάλιστα ἀκροποδητὶ ἐπεγείρῃ ἑαυτόν· ἀλλʼ εἰ μέλλουσιν ὁμήλικες φανεῖσθαι, ὁ μείζων ἐκεῖνος ἐπικύψει καὶ ταπεινότερον ἀποφανεῖ ἑαυτόν. ὡσαύτως δὲ καὶ ἐν ταῖς τοιαύταις εἰκόσιν οὐχ οὕτως ἄνθρωπος μείζων γίγνεται, ἤν τις αὐτὸν θεῷ ἀπεικάζῃ, ὡς τὸ θεῖον ἀνάγκη ἐλαττοῦσθαι πρὸς τὸ ἐνδέον ἐπικλώμενον. καὶ γὰρ εἰ μὲν ὑπὸ ἀπορίας τῶν ἐπιγείων ἐπὶ τὰ οὐράνια ἐκτείνοι τις τὸν λόγον, ἧττον ἂν ὁ τοιοῦτος αἰτίαν ἔχοι ὑπὸ ἀσεβείας αὐτὸ δρᾶν· σὺ δὲ τοσαῦτα ἔχων κάλλη γυναικῶν Ἀφροδίτῃ καὶ Ἥρᾳ εἰκάσαι αὐτὴν ἐτόλμησας οὐδὲν δέον.
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ὥστε τὸ ἄγαν τοῦτο καὶ ἐπίφθονον ἀφαίρει, ὦ Λυκῖνε. οὐ γὰρ πρὸς τοῦ σοῦ τρόπου τὸ τοιοῦτον, ὃς οὐδὲ ἄλλως ῥᾴδιος πρὸς τοὺς ἐπαίνους καὶ πρόχειρος ὢν ἐτύγχανες· ἀλλὰ νῦν οὐκ οἶδʼ ὅπως ἀθρόαν πεποίησαι τὴν μεταβολὴν ἐπιδαψιλευόμενος καὶ ἐκ τοῦ τέως φειδομένου ἄσωτος ἐν τοῖς ἐπαίνοις ἀναπέφηνας. ἀλλὰ μηδὲ ἐκεῖνο αἰσχυνθῇς, εἰ μεταρρυθμιεῖς τὸν λόγον ἤδη διαδεδομένον ἐπεὶ καὶ Φειδίαν φασὶν οὕτω ποιῆσαι, ὁπότε ἐξειργάσατο τοῖς Ἠλείοις τὸν Δία. στάντα γὰρ αὐτὸν κατόπιν τῶν θυρῶν, ὁπότε τὸ πρῶτον ἀναπετάσας ἐπεδείκνυεν τὸ ἔργον, ἐπακούειν τῶν αἰτιωμένων τι ἢ ἐπαινούντων ᾐτιᾶτο δὲ ὁ μὲν τὴν ῥῖνα ὡς παχεῖαν, ὁ δὲ ὡς ἐπιμηκέστερον τὸ πρόσωπον, ὁ δὲ ἄλλος ἄλλο τι. εἶτʼ ἐπειδὴ ἀπηλλάγησαν οἱ θεαταί, αὖθις τὸν Φειδίαν ἐγκλεισάμενον ἑαυτὸν ἐπανορθοῦν καὶ ῥυθμίζειν τὸ ἄγαλμα πρὸς τὸ τοῖς πλείστοις δοκοῦν οὐ γὰρ ἡγεῖτο μικρὰν εἶναι συμβουλὴν δήμου τοσούτου, ἀλλʼ ἀεὶ ἀναγκαῖον ὑπάρχειν · τοὺς πολλοὺς περιττότερον ὁρᾶν τοῦ ἑνός, κἂν Φειδίας ᾖ. Ταῦτά σοι παρʼ ἐκείνης κομίζω καὶ αὐτὸς παραινῶ ἑταῖρός τε καὶ εὔνους ὤν.

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ὥστε τὸ ἄγαν τοῦτο καὶ ἐπίφθονον ἀφαίρει, ὦ Λυκῖνε. οὐ γὰρ πρὸς τοῦ σοῦ τρόπου τὸ τοιοῦτον, ὃς οὐδὲ ἄλλως ῥᾴδιος πρὸς τοὺς ἐπαίνους καὶ πρόχειρος ὢν ἐτύγχανες· ἀλλὰ νῦν οὐκ οἶδʼ ὅπως ἀθρόαν πεποίησαι τὴν μεταβολὴν ἐπιδαψιλευόμενος καὶ ἐκ τοῦ τέως φειδομένου ἄσωτος ἐν τοῖς ἐπαίνοις ἀναπέφηνας. ἀλλὰ μηδὲ ἐκεῖνο αἰσχυνθῇς, εἰ μεταρρυθμιεῖς τὸν λόγον ἤδη διαδεδομένον· ἐπεὶ καὶ Φειδίαν φασὶν οὕτω ποιῆσαι, ὁπότε ἐξειργάσατο τοῖς Ἠλείοις τὸν Δία. στάντα γὰρ αὐτὸν κατόπιν τῶν θυρῶν, ὁπότε τὸ πρῶτον ἀναπετάσας ἐπεδείκνυεν τὸ ἔργον, ἐπακούειν τῶν αἰτιωμένων τι ἢ ἐπαινούντων· ᾐτιᾶτο δὲ ὁ μὲν τὴν ῥῖνα ὡς παχεῖαν, ὁ δὲ ὡς ἐπιμηκέστερον τὸ πρόσωπον, ὁ δὲ ἄλλος ἄλλο τι. εἶτʼ ἐπειδὴ ἀπηλλάγησαν οἱ θεαταί, αὖθις τὸν Φειδίαν ἐγκλεισάμενον ἑαυτὸν ἐπανορθοῦν καὶ ῥυθμίζειν τὸ ἄγαλμα πρὸς τὸ τοῖς πλείστοις δοκοῦν· οὐ γὰρ ἡγεῖτο μικρὰν εἶναι συμβουλὴν δήμου τοσούτου, ἀλλʼ ἀεὶ ἀναγκαῖον ὑπάρχεινὑπάρχειν vulg.; ὑπάρχει MSS. τοὺς πολλοὺς περιττότερον ὁρᾶν τοῦ ἑνός, κἂν Φειδίας ᾖ.ᾖ Jacobs: ἦν MSS. Ταῦτά σοι παρʼ ἐκείνης κομίζω καὶ αὐτὸς παραινῶ ἑταῖρός τε καὶ εὔνους ὤν.

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Πολύστρατε, οἷος ὢν ῥήτωρ ἐλελήθεις με. ῥῆσιν γοῦν οὕτω μακρὰν καὶ κατηγορίαν τοσαύτην ἐξενήνοχας κατὰ τοῦ συγγράμματος, ὥστε μηδὲ ἐλπίδα μοι ἀπολογίας ἔτι καταλείπεσθαι. πλὴν ἀλλὰ ἐκεῖνό γε οὐ δικαστικὸν ἐποιὴσατε, καὶ μάλιστα σύ, ἐρήμην καταδιαιτήσας τοῦ βιβλίου μὴ παρόντος αὐτῷ τοῦ συνηγόρου. ῥᾷστον δέ, οἶμαι, τοῦτό ἐστιν κατὰ τὴν παροιμίαν, μόνον θέοντα κρατεῖν. ὥστε οὐδὲν θαυμαστόν, εἰ καὶ ἡμεῖς ἑάλωμεν οὔτε ὕδατος ἡμῖν ἐκχυθέντος οὔτε. ἀπολογίας ἀποδοθείσης. μᾶλλον δὲ τοῦτο πάντων ἀτοπώτατον, οἱ αὐτοὶ κατήγοροι καὶ δικασταὶ ἦτε.

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Πολύστρατε, οἷος ὢν ῥήτωρ ἐλελήθεις με. ῥῆσιν γοῦν οὕτω μακρὰν καὶ κατηγορίαντοσαύτην vulg.: ταύτην MSS. τοσαύτην ἐξενήνοχας κατὰ τοῦ συγγράμματος, ὥστε μηδὲ ἐλπίδα μοι ἀπολογίας ἔτι καταλείπεσθαι. πλὴν ἀλλὰ ἐκεῖνό γε οὐ δικαστικὸν ἐποιήσατε, καὶ μάλιστα σύ, ἐρήμην καταδιαιτήσας τοῦ βιβλίου μὴ παρόντος αὐτῷ τοῦ συνηγόρου. ῥᾷστον δέ, οἶμαι, τοῦτό ἐστιν κατὰ τὴν παροιμίαν, μόνον θέοντα κρατεῖν. ὥστε οὐδὲν θαυμαστόν, εἰ καὶ ἡμεῖς ἑάλωμεν οὔτε ὕδατος ἡμῖν ἐκχυθέντος οὔτε ἀπολογίας ἀποδοθείσης. μᾶλλον δὲ τοῦτο πάντων ἀτοπώτατον, οἱ αὐτοὶ κατήγοροι καὶ δικασταὶ ἦτε.

πότερα δʼ οὖν ἐθέλεις; ἀγαπήσας τοῖς ἐγνωσμένοις ἡσυχίαν ἄγω, ἢ κατὰ τὸν Ἱμεραῖον ποιητὴν παλινῳδίαν τινὰ συγγράφω, ἢ δώσετέ μοι ἐφέσιμον ἀγωνίσασθαι τὴν δίκην;

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νὴ Δίʼ, ἤνπερ ἔχῃς τι δίκαιον εἰπεῖν οὐ γὰρ ἐν ἀντιδίκοις, ὡς σὺ φής, ἀλλʼ ἐν φίλοις ποιήσῃ τὴν ἀπολογίαν. ἐγὼ δὲ καὶ συνεξετάζεσθαί σοι ἕτοιμος ἐπὶ τῆς δίκης.

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νὴ Δίʼ, ἤνπερ ἔχῃς τι δίκαιον εἰπεῖν· οὐ γὰρ ἐν ἀντιδίκοις, ὡς σὺ φής, ἀλλʼ ἐν φίλοις ποιήσῃ τὴν ἀπολογίαν. ἐγὼ δὲ καὶ συνεξετάζεσθαί σοι ἕτοιμος ἐπὶ τῆς δίκης.

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Λυκῖνος -

ἐγώ σε, ὦ γυναικῶν ἀρίστη, μεγάλα, ὡς φής, καὶ πέρα τοῦ μέτρου ἐπαινέσας οὐχ ὁρῶ ὅ τι τηλικοῦτον ἐπῄνεσα, ἡλίκον αὐτὴ σὺ τοῦτο ἐγκώμιον ὑπὲρ σεαυτῆς ἐξενήνοχας τὴν πρὸς τὸ θεῖον τιμὴν ἐν μεγάλῳ τιθεμένη. σχεδὸν γὰρ ἁπάντων τοῦτο μεῖζον ὧν εἴρηκα περὶ σοῦ, καὶ συγγνώμη, εἰ μὴ καὶ ταύτην σοι προσέγραψα τὴν εἰκόνα ὑπʼ ἀγνοίας με διαλαθοῦσαν οὐ γὰρ ἂν ἄλλην πρὸ αὐτῆς ἐγραψάμην. ὥστε ταύτῃ γε οὐχ ὅπως ὑπερβάλλεσθαι τοὺς ἐπαίνους, ἀλλὰ πολὺ καταδεέστερόν μοι δοκῶ τῆς ἀξίας εἰρηκέναι. σκόπει γοῦν ἡλίκον τοῦτο παρέλιπον, ὡς παμμέγεθες εἰς ἐπίδειξιν τρόπου χρηστοῦ καὶ γνώμης ὀρθῆς· ὡς ὅσοι τὸ θεῖον μὴ ἐν παρέργῳ σέβουσιν, οὗτοι καὶ τὰ πρὸς ἀνθρώπους ἄριστοι ἂν εἶεν. ὥστε εἰ πάντως μετακοσμῆσαι δέοι τὸν λόγον καὶ τὸ ἄγαλμα ἐπανορθώσασθαι, ἀφελεῖν μὲν οὐκ ἄν τι τολμήσαιμι αὐτοῦ, προσθήσω δὲ καὶ τοῦτο ὥς τινα κεφαλὴν τοῦ παντὸς ἔργου καὶ κορυφήν.

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Ἐπʼ ἐκείνῳ μέντοι καὶ πάνυ πολλήν σοι εἰδέναι τὴν χάριν ὁμολογῶ ἐμοῦ γὰρ ἐπαινέσαντος τὸ μέτριον τοῦ σοῦ τρόπου καὶ ὅτι μηδὲν ὑπερπετὲς μηδὲ τύφου μεστὸν ἐνεποίησέ σοι ὁ παρὼν ὄγκος τῶν πραγμάτων, σὺ τὰ τοιαῦτα αἰτιασαμένη τοῦ λόγου ἐπιστώσω τοῦ ἐπαίνου τὴν ἀλήθειαν τὸ γὰρ μὴ προαρπάζειν τὰ τοιαῦτα τῶν ἐγκωμίων, ἀλλʼ αἰδεῖσθαι ἐπʼ αὐτοῖς καὶ μείζω ἢ κατὰ σὲ εἶναι λέγειν, μετρίας καὶ δημοτικῆς τινος διανοίας δεῖγμά ἐστιν. πλὴν ἀλλὰ ὁσῳπερ ἂν πρὸς τὸ ἐπαινεῖσθαι αὐτὸ οὕτω διακειμένη τυγχάνῃς, τοσούτῳ ἀξιωτέραν ὑπερεπαινεῖσθαι ἀποφαίνεις σεαυτήν, καὶ σχεδὸν εἰς τὸν τοῦ Διογένους λόγον περιελήλυθέν σοι τὸ πρᾶγμα, ὃς ἐρομένου τινὸς ὅπως ἄν τις ἔνδοξος γένοιτο, εἰ δόξης, ἔφη, καταφρονήσειε. φαίην γὰρ ἂν καὶ αὐτός, εἴ τις ἔροιτό με, τίνες εἰσὶν μάλιστα ἐπαίνου ἄξιοι; ὁπόσοι ἐπαινεῖσθαι μὴ θέλουσιν.

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ἐγώ σε, ὦ γυναικῶν ἀρίστη, μεγάλα, ὡς φής, καὶ πέρα τοῦ μέτρου ἐπαινέσας οὐχ ὁρῶ ὅ τι τηλικοῦτον ἐπῄνεσα, ἡλίκον αὐτὴ σὺ τοῦτο ἐγκώμιον ὑπὲρ σεαυτῆς ἐξενήνοχας τὴν πρὸς τὸ θεῖον τιμὴν ἐν μεγάλῳ τιθεμένη. σχεδὸν γὰρ ἁπάντων τοῦτο μεῖζον ὧν εἴρηκα περὶ σοῦ, καὶ συγγνώμη, εἰ μὴ καὶ ταύτην σοι προσέγραψα τὴν εἰκόνα ὑπʼ ἀγνοίας με διαλαθοῦσαν· οὐ γὰρ ἂν ἄλλην πρὸ αὐτῆς ἐγραψάμην. ὥστε ταύτῃ γε οὐχ ὅπως ὑπερβάλλεσθαι τοὺς ἐπαίνους, ἀλλὰ πολὺ καταδεέστερόν μοι δοκῶ τῆς ἀξίας εἰρηκέναι. σκόπει γοῦν ἡλίκον τοῦτο παρέλιπον, ὡς παμμέγεθες εἰς ἐπίδειξιν τρόπου χρηστοῦ καὶ γνώμης ὀρθῆς· ὡς ὅσοι τὸ θεῖον μὴ ἐν παρέργῳ σέβουσιν, οὗτοι καὶ τὰ πρὸς ἀνθρώπους ἄριστοι ἂν εἶεν. ὥστε εἰ πάντως μετακοσμῆσαι δέοι τὸν λόγον καὶ τὸ ἄγαλμα ἐπανορθώσασθαι, ἀφελεῖν μὲν οὐκ ἄν τι τολμήσαιμι αὐτοῦ, προσθήσω δὲ καὶ τοῦτο ὥς τινα κεφαλὴν τοῦ παντὸς ἔργου καὶ κορυφήν.

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Ἐπʼ ἐκείνῳεκείνῳ Fritzsche: ἐκείνων MSS. μέντοι καὶ πάνυ πολλήν σοι εἰδέναι τὴν χάριν ὁμολογῶ· ἐμοῦ γὰρ ἐπαινέσαντος τὸ μέτριον τοῦ σοῦ τρόπου καὶ ὅτι μηδὲν ὑπερπετὲς μηδὲ τύφου μεστὸν ἐνεποίησέ σοι ὁ παρὼν ὄγκος τῶν πραγμάτων, σὺ τὰ τοιαῦτα αἰτιασαμένη τοῦ λόγου ἐπιστώσω τοῦ ἐπαίνου τὴν ἀλήθειαν· τὸ γὰρ μὴ προαρπάζειν τὰ τοιαῦτα τῶν ἐγκωμίων, ἀλλʼ αἰδεῖσθαι ἐπʼ αὐτοῖς καὶ μείζω ἢ κατὰ σὲ εἶναι λέγειν, μετρίας καὶ δημοτικῆς τινος διανοίας δεῖγμά ἐστιν. πλὴν ἀλλὰ ὅσῳπερ ἂν πρὸς τὸ ἐπαινεῖσθαι αὐτὸ οὕτω διακειμένη τυγχάνῃς, τοσούτῳ ἀξιωτέραν ὑπερεπαινεῖσθαι ἀποφαίνεις σεαυτήν, καὶ σχεδὸν εἰς τὸν τοῦ Διογένους λόγον περιελήλυθέν σοι τὸ πρᾶγμα, ὃς ἐρομένου τινὸς ὅπως ἄν τις ἔνδοξος γένοιτο, εἰ δόξης, ἔφη, καταφρονήσειε. φαίην γὰρ ἂν καὶ αὐτός, εἴ τις ἔροιτό με, τίνες εἰσὶν μάλιστα ἐπαίνου ἄξιοι; ὁπόσοι ἐπαινεῖσθαι μὴ θέλουσιν.

Λυκῖνος -

ἀλλὰ ταῦτα μὲν ἴσως ἐξαγώνια καὶ πόρρω τοῦ πράγματος. ὑπὲρ δὲ οὗ χρὴ ἀπολογήσασθαι, τοῦτό ἐστιν, ὅτι τῇ ἐν Κνίδῳ καὶ τῇ ἐν κήποις καὶ Ἥρᾳ καὶ Ἀθηνᾷ τὴν μορφὴν ἀναπλάττων εἴκασα. ταῦτά σοι ἔκμετρα ἔδοξεν καὶ ὑπὲρ τὸν πόδα. περὶ αὐτῶν δὴ τούτων ἐρῶ.

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ἀλλὰ ταῦτα μὲν ἴσως ἐξαγώνια καὶ πόρρω τοῦ πράγματος. ὑπὲρ δὲ οὗ χρὴ ἀπολογήσασθαι, τοῦτό ἐστιν, ὅτι τῇ ἐν Κνίδῳ καὶ τῇ ἐν κήποις καὶ Ἥρᾳ καὶ Ἀθηνᾷ τὴν μορφὴν ἀναπλάττων εἴκασα. ταῦτά σοι ἔκμετρα ἔδοξεν καὶ ὑπὲρ τὸν πόδα. περὶ αὐτῶν δὴ τούτων ἐρῶ.

καίτοι παλαιὸς οὗτος ὁ λόγος, ἀνευθύνους εἶναι ποιητὰς καὶ γραφέας, τοὺς δὲ ἐπαινοῦντας καὶ μᾶλλον, οἶμαι, εἰ καὶ χαμαὶ καὶ βάδην, ὥσπερ ἡμεῖς, ἀλλὰ μὴ ἐπὶ μέτρων φέροιντο. ἐλεύθερον γάρ τι ὁ ἔπαινος, οὐδʼ ἔστιν αὐτοῦ μέτρον εἰς μέγεθος ἢ βραχύτητα νενομοθετημένον, ἀλλὰ τοῦτο μόνον ἐξ ἅπαντος ὁρᾷ ὅπως ὑπερθαυμάσεται καὶ ζηλωτὸν ἀποφανεῖ τὸν ἐπαινούμενον. οὐ μὴν ταύτην ἐγὼ βαδιοῦμαι, μὴ καὶ σοὶ δόξω ὑπʼ ἀπορίας αὐτὸ δρᾶν.
Λυκῖνος -

ἐκεῖνο δὲ γέ φημι, τοιαύτας ἡμῖν τὰς ἀφορμὰς τῶν ἐπαινετικῶν τούτων λόγων εἶναι ὡς χρὴ τὸν ἐπαινοῦντα καὶ εἰκόσι καὶ ὁμοιώσεσι προσχρῆσθαι, καὶ σχεδὸν ἐν τούτῳ τὸ μέγιστόν ἐστιν εὖ εἰκάσαι· τὸ δὲ εὖ ὧδε μάλιστʼ ἂν κρίνοιτο, οὐκ ἤν τις τοῖς ὁμοίοις παραβάλλῃ οὐδʼ ἢν πρὸς τὸ ὑποδεέστερον ποιῆται τὴν παράθεσιν, ἀλλʼ ἢν πρὸς τὸ ὑπερέχον ὡς οἷόν τε προσβιβάζῃ τὸ ἐπαινούμενον.

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οἷον εἴ τις κύνα ἐπαινῶν εἴποι ἀλώπεκος εἶναι μείζω αὐτὸν ἢ αἰλούρου, ἆρά σοι δοκεῖ ὁ τοιοῦτος ἐπαινεῖν εἰδέναι; οὐκ ἂν εἴποις. ἀλλὰ μὴν οὐδʼ εἰ λύκῳ φαίη ἴσον αὐτὸν ὑπάρχειν, οὐδὲ οὕτως μεγαλωστὶ ἐπῄνεσεν. ἀλλὰ ποῦ τὸ ἴδιον τοῦ ἐπαίνου ἀποτελεῖται; ἢν ὁ κύων τῷ λέοντι ἐοικέναι λέγηται καὶ μέγεθος καὶ ἀλκήν. ὡς ὁ τὸν Ὠρίωνος κύνα ἐπαινῶν ἔφη ποιητὴς λεοντοδάμαν αὐτὸν οὗτος γὰρ δὴ κυνὸς ἐντελὴς ἔπαινος.

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καὶ πάλιν εἴ τις Μίλωνα τὸν ἐκ Κρότωνος ἢ Γλαῦκον τὸν ἐκ Καρύστου ἢ Πολυδάμαντα ἐπαινέσαι θέλων ἔπειτα λέγοι ἰσχυρότερον ἕκαστον αὐτῶν γυναικὸς γενέσθαι, οὐκ ἂν οἴει γελασθῆναι αὐτὸν ἐπὶ τῇ ἀνοίᾳ τοῦ ἐπαίνου; ὅπου γε καὶ εἰ ἑνὸς ἀνδρὸς ἔλεγεν ἀμείνω εἶναι αὐτόν, οὐδὲ τοῦτο ἀπέχρησεν ἂν εἰς ἔπαινον. ἀλλὰ πῶς ἐπῄνεσε ποιητὴς εὐδόκιμος τὸν Γλαῦκον, ʼοὐδὲ Πολυδεύκεος βίαν φήσας ἀνατείνασθαι ἂν αὐτῷ ἐναντίας τὰς χεῖρας ʼ οὐδὲ σιδάρεον Ἀλκμάνας τέκος ʼ; ὁρᾷς ὁποίοις αὐτὸν θεοῖς εἴκασε· μᾶλλον δὲ καὶ αὐτῶν ἐκείνων ἀμείνω ἀπέφαινεν. καὶ οὔτε αὐτὸς ὁ Γλαῦκος ἠγανάκτησεν τοῖς ἐφόροις τῶν ἀθλητῶν θεοῖς ἀντεπαινούμενος, οὔτε ἐκεῖνοι ἠμύναντο ἢ τὸν Γλαῦκον ἢ τὸν ποιητὴν ὡς ἀσεβοῦντα περὶ τὸν ἔπαινον, ἀλλὰ εὐδοκίμουν ἄμφω καὶ ἐτιμῶντο ὑπὸ τῶν Ἑλλήνων, ὁ μὲν ἐπὶ τῇ ἀλκῇ, ὁ Γλαῦκος, ὁ δὲ ποιητὴς ἐπί τε τοῖς ἄλλοις καὶ ἐπʼ αὐτῷ τούτῳ μάλιστα τῷ ᾄσματι. μὴ δὴ θαυμάσῃς εἰ καὶ αὐτὸς εἰκάσαι βουλόμενος, ὅπερ ἦν τῷ ἐπαινοῦντι ἀναγκαῖον, ὑψηλοτέρῳ ἐχρησάμην τῷ παραδείγματι, τοῦτο ὑποβαλόντος τοῦ λόγου.

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ἐκεῖνο δέ γέγέ Gesner: σέ MSS., σοί vulg. φημι, τοιαύτας ἡμῖν τὰς ἀφορμὰς τῶν ἐπαινετικῶν τούτων λόγων εἶναι,εῑναι ς, edd. not in MSS. ὡς χρὴ τὸν ἐπαινοῦντα καὶ εἰκόσι καὶ ὁμοιώσεσι προσχρῆσθαι, καὶ σχεδὸν ἐν τούτῳ τὸ μέγιστόν ἐστιν εὖ εἰκάσαι· τὸ δὲ εὖ ὧδε μάλιστʼ ἂνμάλιστʼ ἂν Jacobs: μάλιστα MSS. κρίνοιτο, οὐκ ἤν τις τοῖς ὁμοίοις παραβάλλῃ οὐδʼ ἢν πρὸς τὸ ὑποδεέστερον ποιῆται τὴν παράθεσιν, ἀλλʼ ἢν πρὸς τὸ ὑπερέχον ὡς οἷόν τε προσβιβάζῃ τὸ ἐπαινούμενον.

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οἷον εἴ τις κύνα ἐπαινῶν εἴποι ἀλώπεκος εἶναι μείζω αὐτὸν ἢ αἰλούρου, ἆρά σοι δοκεῖ ὁ τοιοῦτος ἐπαινεῖν εἰδέναι; οὐκ ἂν εἴποις. ἀλλὰ μὴν οὐδʼ εἰ λύκῳ φαίη ἴσον αὐτὸν ὑπάρχειν, οὐδὲ οὕτως μεγαλωστὶ ἐπῄνεσεν. ἀλλὰ ποῦ τὸ ἴδιον τοῦ ἐπαίνου ἀποτελεῖται; ἢν ὁ κύων τῷ λέοντι ἐοικέναι λέγηται καὶ μέγεθος καὶ ἀλκήν. ὡς ὁ τὸν Ὠρίωνος κύνα ἐπαινῶν ἔφη ποιητὴς λεοντοδάμαν αὐτόν· οὗτος γὰρ δὴ κυνὸς ἐντελὴς ἔπαινος.

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καὶ πάλιν εἴ τις Μίλωνα τὸν ἐκ Κρότωνος ἢ Γλαῦκον τὸν ἐκ Καρύστου ἢ Πολυδάμαντα ἐπαινέσαι θέλων ἔπειτα λέγοι ἰσχυρότερον ἕκαστον αὐτῶν γυναικὸς γενέσθαι, οὐκ ἂν οἴει γελασθῆναι αὐτὸν ἐπὶ τῇ ἀνοίᾳ τοῦ ἐπαίνου; ὅπου γε καὶ εἰ ἑνὸς ἀνδρὸς ἔλεγεν ἀμείνω εἶναι αὐτόν, οὐδὲ τοῦτο ἀπέχρησεν ἂν εἰς ἔπαινον. ἀλλὰ πῶς ἐπῄνεσε ποιητὴς εὐδόκιμος τὸν Γλαῦκον, οὐδὲ Πολυδεύκεος βίαν φήσας ἀνατείνασθαι ἂν αὐτῷ ἐναντίας τὰς χεῖρας οὐδὲ σιδάρεον Ἀλκμάνας τέκος; ὁρᾷς ὁποίοις αὐτὸν θεοῖς εἴκασε· μᾶλλον δὲ καὶ αὐτῶν ἐκείνων ἀμείνω ἀπέφαινεν. καὶ οὔτε αὐτὸς ὁ Γλαῦκος ἠγανάκτησεν τοῖς ἐφόροις τῶν ἀθλητῶν θεοῖς ἀντεπαινούμενος, οὔτε ἐκεῖνοι ἠμύναντο ἢ τὸν Γλαῦκον ἢ τὸν ποιητὴν ὡς ἀσεβοῦντα περὶ τὸν ἔπαινον, ἀλλὰ εὐδοκίμουν ἄμφω καὶ ἐτιμῶντο ὑπὸ τῶν Ἑλλήνων, ὁ μὲν ἐπὶ τῇ ἀλκῇ, ὁ Γλαῦκος, ὁ δὲ ποιητὴς ἐπί τε τοῖς ἄλλοις καὶ ἐπʼ αὐτῷ τούτῳ μάλιστα τῷ ᾄσματι. μὴ δὴ θαυμάσῃς εἰ καὶ αὐτὸς εἰκάσαι βουλόμενος, ὅπερ ἦν τῷ ἐπαινοῦντι ἀναγκαῖον, ὑψηλοτέρῳ ἐχρησάμην τῷ παραδείγματι, τοῦτο ὑποβαλόντος τοῦ λόγου.
Λυκῖνος -

ἐπεὶ δὲ καὶ κολακείας ἐπεμνήσθης, ὅτι μὲν καὶ σὺ μισεῖς τοὺς κολακικούς, ἐπαινῶ μέν σε, καὶ οὐκ ἐχρῆν ἄλλως. ἐθέλω δέ σοι διακρῖναι καὶ διορίσαι τό τε τοῦ ἐπαινοῦντος ἔργον καὶ τὴν τοῦ κόλακος ὑπερβολήν.

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ὁ μὲν οὖν κόλαξ ἅτε τῆς χρείας ἕνεκα τῆς ἑαυτοῦ ἐπαινῶν, ἀληθείας δὲ ὀλίγην ποιούμενος τὴν πρόνοιαν, ἅπαντα ὑπερεπαινεῖν οἴεται δεῖν, ἐπιψευδόμενος καὶ προστιθεὶς παρʼ αὑτοῦ τὰ πλείω, ὡς μὴ ἂν ὀκνῆσαι καὶ τὸν Θερσίτην εὐμορφότερον ἀποφῆναι τοῦ Ἀχιλλέως καὶ τὸν Νέστορα φάναι τῶν ἐπὶ Ἴλιον στρατευσάντων τὸν νεώτατον εἶναι. διομόσαιτο δʼ ἂν καὶ τὸν Κροίσου υἱὸν ὀξυηκοώτερον εἶναι τοῦ Μελάμποδος καὶ τὸν Φινέα ὀξύτερον δεδορκέναι τοῦ Λυγκέως, ἤνπερ μόνον κερδᾶναί τι ἐλπίσῃ ἐπὶ τῷ ψεύσματι. ὁ δέ γε αὐτὸ τοῦτο ἐπαινῶν οὐχ ὅπως οὐδʼ ἂν ψεύσαιτό τι ἢ προσθείη τῶν μηδὲ ὅλως προσόντων, τὰ δʼ ὑπάρχοντα αὐτῷ φύσει ἀγαθά, κἂν μὴ πάνυ μεγάλα ᾖ, παραλαβὼν ἐπηύξησε καὶ μείζω ἀπέφηνε· καὶ τολμήσειεν ἂν εἰπεῖν, ἵππον ἐπαινέσαι θέλων, φύσει κοῦφον ὧν ἴσμεν ζῴων καὶ δρομικόν, ὅτι Ἄκρον ἐπʼ ἀνθερίκων καρπὸν θέεν οὐδὲ κατέκλα. καὶ πάλιν οὐκ ἂν ὀκνήσειεν φάναι ἀελλοπόδων δρόμον ἵππων. καὶ ἢν οἰκίαν ἐπαινῇ καλὴν καὶ ἄριστα κατεσκευασμένην, εἴποι ἂν Ζηνός που τοιήδε γʼ Ὀλυμπίου ἔνδοθεν αὐλή. ὁ δὲ κόλαξ τοῦτο τὸ ἔπος κἂν περὶ τῆς συβώτου καλύβης εἴποι, εἰ μόνον τι παρὰ τοῦ συβώτου λαβεῖν ἐλπίσειεν ὅπου Κύναιθος ὁ Δημητρίου τοῦ Πολιορκητοῦ κόλαξ ἁπάντων αὐτῷ τῶν πρὸς τὴν κολακείαν καταναλωμένων ἐπῄνει ὑπὸ βηχὸς ἐνοχλούμενον τὸν Δημήτριον, ὅτι ἐμμελῶς ἐχρέμπτετο.

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ἐπεὶ δὲ καὶ κολακείας ἐπεμνήσθης, ὅτι μὲν καὶ σὺ μισεῖς τοὺς κολακικούς, ἐπαινῶ μέν σε, καὶ οὐκ ἐχρῆν ἄλλως. ἐθέλω δέ σοι διακρῖναι καὶ διορίσαι τό τε τοῦ ἐπαινοῦντος ἔργον καὶ τὴν τοῦ κόλακος ὑπερβολήν.

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ὁ μὲν οὖν κόλαξ ἅτε τῆς χρείας ἕνεκα τῆς ἑαυτοῦ ἐπαινῶν, ἀληθείας δὲ ὀλίγην ποιούμενος τὴν πρόνοιαν, ἅπαντα ὑπερεπαινεῖν οἴεται δεῖν, ἐπιψευδόμενος καὶ προστιθεὶς παρʼ αὑτοῦ τὰ πλείω, ὡς μὴ ἂν ὀκνῆσαι καὶ τὸν Θερσίτην εὐμορφότερον ἀποφῆναι τοῦ Ἀχιλλέως καὶ τὸν Νέστορα φάναι τῶν ἐπὶ Ἴλιον στρατευσάντων τὸν νεώτατον εἶναι. διομόσαιτο δʼ ἂν καὶ τὸν Κροίσου υἱὸν ὀξυηκοώτερον εἶναι τοῦ Μελάμποδος καὶ τὸν Φινέα ὀξύτερον δεδορκέναι τοῦ Λυγκέως, ἤνπερ μόνον κερδᾶναί τι ἐλπίσῃ ἐπὶ τῷ ψεύσματι. ὁ δέ γε αὐτὸ τοῦτο ἐπαινῶν οὐχ ὅπως οὐδʼ ἂν ψεύσαιτό τι ἢ προσθείη τῶν μηδὲ ὅλως προσόντων, τὰ δʼ ὑπάρχοντα αὐτῷ φύσει ἀγαθά, κἂν μὴ πάνυ μεγάλα ᾖ, παραλαβὼν ἐπηύξησε καὶ μείζω ἀπέφηνε· καὶ τολμήσειεν ἂν εἰπεῖν, ἵππον ἐπαινέσαι θέλων, φύσει κοῦφον ὧν ἴσμεν ζῴων καὶ δρομικόν, ὅτι Ἄκρον ἐπʼ ἀνθερίκων καρπὸν θέεν οὐδὲ κατέκλα. καὶ πάλιν οὐκ ἂν ὀκνήσειεν φάναι ἀελλοπόδων δρόμον ἵππων. καὶ ἢν οἰκίαν ἐπαινῇ καλὴν καὶ ἄριστα κατεσκευασμένην, εἴποι ἄν Ζηνός που τοιήδε γʼ Ὀλυμπίου ἔνδοθεν αὐλή. ὁ δὲ κόλαξ τοῦτο τὸ ἔπος κἂν περὶ τῆς συβώτου καλύβης εἴποι, εἰ μόνον τι παρὰ τοῦ συβώτου λαβεῖν ἐλπίσειεν· ὅπου Κύναιθος ὁ Δημητρίου τοῦ Πολιορκητοῦ κόλαξ ἁπάντων αὐτῷ τῶν πρὸς τὴν κολακείαν καταναλωμένων ἐπῄνει ὑπὸ βηχὸς ἐνοχλούμενον τὸν Δημήτριον, ὅτι ἐμμελῶς ἐχρέμπτετο.

Λυκῖνος -

οὐ μόνον δὲ τοῦτο ἑκατέρου αὐτῶν γνώρισμά ἐστιν, τὸ τοὺς μὲν κόλακας οὐκ ὀκνεῖν καὶ ψεύδεσθαι τοῦ χαρίσασθαι ἕνεκα τοῖς ἐπαινουμένοις, ἐξαίρειν δὲ τοὺς ἐπαινοῦντας τὰ ὑπάρχοντα πειρᾶσθαι ἀλλὰ κἀκείνῳ οὐ μικρῷ διαλλάττουσιν, ὅτι οἱ μὲν κόλακες, ἐφʼ ὅσον οἷόν τε αὐτοῖς, χρῶνται ταῖς ὑπερβολαῖς, οἱ ἐπαινοῦντες δὲ καὶ ἐν αὐταῖς ταύταις σωφρονοῦσιν καὶ ἐντὸς τῶν ὅρων μένουσιν.

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οὐ μόνον δὲ τοῦτο ἑκατέρου αὐτῶν γνώρισμά ἐστιν, τὸ τοὺς μὲν κόλακας οὐκ ὀκνεῖν καὶ ψεύδεσθαι τοῦ χαρίσασθαι ἕνεκα τοῖς ἐπαινουμένοις, ἐξαίρειν δὲ τοὺς ἐπαινοῦντας τὰ ὑπάρχοντα πειρᾶσθαι· ἀλλὰ κἀκείνῳ οὐ μικρῷ διαλλάττουσιν, ὅτι οἱ μὲν κόλακες, ἐφʼ ὅσον οἷόν τε αὐτοῖς, χρῶνται ταῖς ὑπερβολαῖς, οἱ ἐπαινοῦντες δὲ καὶ ἐν αὐταῖς ταύταις σωφρονοῦσιν καὶ ἐντὸς τῶν ὅρων μένουσιν.

ταῦτά σοι ἀπὸ πολλῶν ὀλίγα κολακείας καὶ ἐπαίνου ἀληθοῦς δείγματα, ὡς μὴ πάντας ὑποπτεύσῃς τοὺς ἐπαινοῦντας, ἀλλὰ διακρίνῃς καὶ παραμετρῇς τῷ οἰκείῳ μέτρῳ ἑκάτερον.
Λυκῖνος -

φέρʼ οὖν, εἰ δοκεῖ, πρόσαγε τοῖς ὑπʼ ἐμοῦ εἰρημένοις τοὺς κανόνας ἀμφοτέρους, ὡς μάθῃς εἴτε τούτῳ εἴτʼ ἐκείνῳ ἐοίκασιν. ἐγὼ γὰρ εἰ μέν τινα ἄμορφον οὖσαν ἔφην τῷ ἐν Κνίδῳ ἀγάλματι ὁμοίαν, γόης ἂν καὶ τοῦ Κυναίθου κολακικώτερος ὄντως νομιζοίμην εἰ δὲ τοιαύτην ὑπάρχουσαν οἵαν πάντες ἴσασιν, οὐ πάνυ ἐκ πολλοῦ διαστήματος ἦν τὸ τόλμημα.

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φέρʼ οὖν, εἰ δοκεῖ, πρόσαγε τοῖς ὑπʼ ἐμοῦ εἰρημένοις τοὺς κανόνας ἀμφοτέρους, ὡς μάθῃς εἴτε τούτῳ εἴτʼ ἐκείνῳ ἐοίκασιν. ἐγὼ γὰρ εἰ μέν τινα ἄμορφον οὖσαν ἔφην τῷ ἐν Κνίδῳ ἀγάλματι ὁμοίαν, γόης ἂν καὶ τοῦ Κυναίθου κολακικώτερος ὄντως νομιζοίμην· εἰ δὲ τοιαύτην ὑπάρχουσαν οἵαν πάντες ἴσασιν, οὐ πάνυ ἐκ πολλοῦ διαστήματος ἦν τὸ τόλμημα.
Λυκῖνος -

τάχʼ ἂν οὖν· φαίης, μᾶλλον δὲ ἤδη εἴρηκας, ἐπαινεῖν μέν σοι εἰς τὸ κάλλος ἐφείσθω· ἀνεπίφθονον μέντοι ποιήσασθαι τὸν ἔπαινον ἐχρῆν, ἀλλὰ μὴ θεαῖς ἀπεικάζειν ἄνθρωπον οὖσαν. ἐγὼ δὲ — ἤδη γάρ με προάξεται τἀληθὲς εἰπεῖν — οὐ θεαῖς σε, ὦ βελτίστη, εἴκασα, τεχνιτῶν δὲ ἀγαθῶν δημιουργήμασιν λίθου καὶ χαλκοῦ ἢ ἐλέφαντος πεποιημένοις· τὰ δὲ ὑπʼ ἀνθρώπων γεγενημένα οὐκ ἀσεβές, οἶμαι, ἀνθρώποις εἰκάζειν. ἐκτὸς εἰ μὴ σὺ τοῦτο εἶναι τὴν Ἀθηνᾶν ὑπείληφας τὸ ὑπὸ Φειδίου πεπλασμένον ἢ τοῦτο τὴν οὐρανίαν Ἀφροδίτην ὃ ἐποίησεν Πραξιτέλης ἐν Κνίδῳ οὐ πάνυ πολλῶν ἐτῶν. ἀλλʼ ὅρα μὴ ἄσεμνον ᾖ τὰ τοιαῦτα περὶ τῶν θεῶν δοξάζειν, ὧν τάς γε ἀληθεῖς εἰκόνας ἀνεφίκτους εἶναι ἀνθρωπίνῃ μιμήσει ἔγωγε ὑπολαμβάνω.

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τάχʼ ἂν οὖνΤάχ' ἂν οὖν Text Fritzsche: τάχα ὃ νῦν MSS. φαίης, μᾶλλον δὲ ἤδη εἴρηκας, ἐπαινεῖν μέν σοι εἰς τὸ κάλλος ἐφείσθω· ἀνεπίφθονον μέντοι ποιήσασθαι τὸν ἔπαινον ἐχρῆν, ἀλλὰ μὴ θεαῖς ἀπεικάζειν ἄνθρωπον οὖσαν. ἐγὼ δὲ — ἤδη γάρ με προάξεται τἀληθὲς εἰπεῖν — οὐ θεαῖς σε,σε Jensius: γε MSS. ὦ βελτίστη, εἴκασα, τεχνιτῶν δὲ ἀγαθῶν δημιουργήμασιν λίθου καὶ χαλκοῦ ἢ ἐλέφαντος πεποιημένοις· τὰ δὲ ὑπʼ ἀνθρώπων γεγενημένα οὐκ ἀσεβές, οἶμαι, ἀνθρώποις εἰκάζειν. ἐκτὸς εἰ μὴ σὺ τοῦτο εἶναι τὴν Ἀθηνᾶν ὑπείληφας τὸ ὑπὸ Φειδίου πεπλασμένον ἢ τοῦτο τὴν οὐρανίαν Ἀφροδίτην ὃ ἐποίησεν Πραξιτέλης ἐν Κνίδῳ οὐ πάνυ πολλῶν ἐτῶν. ἀλλʼ ὅρα μὴ ἄσεμνον ᾖ τὰ τοιαῦτα περὶ τῶν θεῶν δοξάζειν, ὧν τάς γεγε Fritzsche: τε MSS. ἀληθεῖς εἰκόνας ἀνεφίκτους εἶναι ἀνθρωπίνῃ μιμήσει ἔγωγε ὑπολαμβάνω.
Λυκῖνος -

εἰ δὲ καὶ ὅτι μάλιστά σε αὐταῖς ἐκείναις εἴκασα, οὐκ ἐμὸν τοῦτο, οὐδὲ ἐγὼ πρῶτος ταύτην ἐτεμόμην τὴν ὁδόν, ἀλλὰ πολλοὶ καὶ ἀγαθοὶ ποιηταί, καὶ μάλιστα ὁ πολίτης ὁ σὸς Ὅμηρος, ὃν καὶ νῦν ἀναβιβάσομαι συναγορεύσοντά μοι, ἢ οὐδεμία μηχανὴ μὴ οὐχὶ καὶ αὐτὸν σὺν ἐμοὶ ἁλῶναι.

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ἐρήσομαι τοίνυν αὐτόν, μᾶλλον δὲ σὲ ὑπὲρ αὐτοῦ — καὶ γὰρ διαμνημονεύεις εὖ ποιοῦσα τὰ χαριέστατα τῶν ἐρραψῳδημένων αὐτῷ — τί σοι ἐκεῖνος δοκεῖ, ὁπόταν περὶ τῆς αἰχμαλώτου λέγῃ τῆς Βρισηΐδος ὅτι χρυσῇ Ἀφροδίτῃ ἰκέλη ἐπένθει τὸν Πάτροκλον; εἶτα μετὰ μικρόν, ὡς οὐχ ἱκανὸν εἰ μόνῃ τῇ Ἀφροδίτῃ ἐοικυῖα ἔσται, εἶπε δʼ ἄρα — φησὶν — κλαίουσα γυνὴ εἰκυῖα θεῇσιν.

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ὁπόταν οὖν τὰ τοιαῦτα λέγῃ, μισεῖς κἀκεῖνον καὶ ἀπορρίπτεις τὸ βιβλίον, ἢ δίδως αὐτῷ ἐλευθεριάζειν ἐν τῷ ἐπαίνῳ; ἀλλὰ κἂν σὺ μὴ δῷς, ὃ γε τοσοῦτος αἰὼν δέδωκεν, οὐδʼ ἔστιν ὅστις αὐτὸν ἐπὶ τούτῳ ᾐτιάσατο, οὐδὲ ὁ μαστίξαι τολμήσας αὐτοῦ τὴν εἰκόνα οὐδʼ ὁ τὰ νόθα ἐπισημηνάμενος τῶν ἐπῶν ἐν τῇ παραγραφῇ τῶν ὀβελῶν.

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εἰ δὲ καὶ ὅτι μάλιστά σε αὐταῖς ἐκείναις εἴκασα, οὐκ ἐμὸν τοῦτο, οὐδὲ ἐγὼ πρῶτος ταύτην ἐτεμόμην τὴν ὁδόν, ἀλλὰ πολλοὶ καὶ ἀγαθοὶ ποιηταί, καὶ μάλιστα ὁ πολίτης ὁ σὸς Ὅμηρος, ὃν καὶ νῦν ἀναβιβάσομαι συναγορεύσοντά μοι, ἢ οὐδεμία μηχανὴ μὴ οὐχὶ καὶ αὐτὸν σὺν ἐμοὶ ἁλῶναι.

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ἐρήσομαι τοίνυν αὐτόν, μᾶλλον δὲ σὲ ὑπὲρ αὐτοῦ — καὶ γὰρ διαμνημονεύεις εὖ ποιοῦσα τὰ χαριέστατα τῶν ἐρραψῳδημένων αὐτῷ — τί σοι ἐκεῖνοςἐκεῖνος Fritzsche: ἐκεῖνο MSS. δοκεῖ, ὁπόταν περὶ τῆς αἰχμαλώτου λέγῃ τῆς Βρισηΐδος ὅτι χρυσῇ Ἀφροδίτῃ ἰκέλη ἐπένθει τὸν Πάτροκλον; εἶτα μετὰ μικρόν, ὡς οὐχ ἱκανὸν εἰ μόνῃ τῇ Ἀφροδίτῃ ἐοικυῖα ἔσται, εἶπε δʼ ἄρα — φησίν — κλαίουσα γυνὴ εἰκυῖα θεῇσιν.

+

ὁπόταν οὖν τὰ τοιαῦτα λέγῃ, μισεῖς κἀκεῖνον καὶ ἀπορρίπτεις τὸ βιβλίον, ἢ δίδως αὐτῷ ἐλευθεριάζειν ἐν τῷ ἐπαίνῳ; ἀλλὰ κἂν σὺ μὴ δῷς, ὅ γε τοσοῦτος αἰὼν δέδωκεν, οὐδʼ ἔστιν ὅστις αὐτὸν ἐπὶ τούτῳ ᾐτιάσατο, οὐδὲ ὁ μαστίξαι τολμήσας αὐτοῦ τὴν εἰκόνα οὐδʼ ὁ τὰ νόθα ἐπισημηνάμενος τῶν ἐπῶν ἐν τῇ παραγραφῇ τῶν ὀβελῶν.

εἶτα ἐκείνῳ μὲν ἐφεθήσεται βάρβαρον γυναῖκα, καὶ ταῦτα κλαίουσαν, τῇ χρυσῇ Ἀφροδίτῃ εἰκάσαι, ἐγὼ δʼ, ἵνα μὴ τὸ κάλλος εἴπω, διότι μὴ ἀνέχῃ ἀκούουσα, οὐκ ἂν παραβάλλοιμι θεῶν εἰκόσι γυναῖκα φαιδρὰν καὶ μειδιῶσαν τὰ πολλά, ὅπερ θεοῖς ὅμοιον ἄνθρωποι ἔχουσιν;
Λυκῖνος -

ἐπὶ μέν γε τοῦ Ἀγαμέμνονος ὅρα ὅσην αὐτὸς φειδὼ ἐποιήσατο τῶν θεῶν καὶ ὡς ἐταμιεύσατο τὰς εἰκόνας εἰς τὸ σύμμετρον ὡς ὄμματα μέν φησιν καὶ κεφαλὴν ἴκελον αὐτὸν εἶναι τῷ Διί, τῷ Ἄρεϊ δὲ τὴν ζώνην, στέρνον δὲ τῷ Ποσειδῶνι, διαιρῶν τὸν ἄνθρωπον κατὰ μέλη πρὸς τοσούτων θεῶν εἰκόνας· καὶ αὖ πάλιν βροτολοιγῷ Ἄρεΐ φησὶν τινʼ ὅμοιον εἶναι καὶ ἄλλον ἄλλῳ, θεοειδῆ τὸν Φρύγα τὸν τοῦ Πριάμου, καὶ θεοείκελον πολλάκις τὸν Πηλέως.

-

ἀλλὰ ἐπάνειμι αὖθις ἐπὶ τὰ γυναικεῖα τῶν παραδειγμάτων ἀκούεις γὰρ δή που αὐτοῦ λέγοντος Ἀρτέμιδι ἰκέλη ἠὲ χρυσέῃ Ἀφροδίτῃ. καὶ οἵη δʼ Ἄρτεμις εἶσι κατʼ οὔρεος.

+

ἐπὶ μέν γε τοῦ Ἀγαμέμνονος ὅρα ὅσην αὐτὸς φειδὼ ἐποιήσατο τῶν θεῶν καὶ ὡς ἐταμιεύσατο τὰς εἰκόνας εἰς τὸ σύμμετρον· ὡς ὄμματα μέν φησιν καὶ κεφαλὴν ἴκελον αὐτὸν εἶναι τῷ Διί, τῷ Ἄρεϊ δὲ τὴν ζώνην, στέρνον δὲ τῷ Ποσειδῶνι, διαιρῶν τὸν ἄνθρωπον κατὰ μέλη πρὸς τοσούτων θεῶν εἰκόνας· καὶ αὖ πάλιν βροτολοιγῷ Ἄρεΐ φησίν τινʼτινʼ inserted by Harmon, following du Soul's hint that the name Hector had fallen out. ὅμοιον εἶναι καὶ ἄλλον ἄλλῳ, θεοειδῆ τὸν Φρύγα τὸν τοῦ Πριάμου, καὶ θεοείκελον πολλάκις τὸν Πηλέως.

+

ἀλλὰ ἐπάνειμι αὖθις ἐπὶ τὰ γυναικεῖα τῶν παραδειγμάτων· ἀκούεις γὰρ δή που αὐτοῦ λέγοντος Ἀρτέμιδι ἰκέλη ἠὲ χρυσέῃ Ἀφροδίτῃ. καὶ οἵη δʼ Ἄρτεμις εἶσι κατʼ οὔρεος.

Λυκῖνος -

οὐ μόνον δὲ τοὺς ἀνθρώπους αὐτοὺς θεοῖς ἀπεικάζει, ἀλλὰ καὶ τὴν Εὐφόρβου κόμην ταῖς Χάρισιν ἀπείκασε, καὶ ταῦτα αἵματι δεδευμένην. καὶ ὅλως τοσαῦτά ἐστιν τὰ τοιαῦτα ὡς μηδὲν εἶναι μέρος τῆς ποιήσεως ὃ μὴ ταῖς θείαις εἰκόσιν διακεκόσμηται. ὥστε ἢ κἀκεῖνα ἐξαληλίφθω, ἢ καὶ ἡμῖν τὰ ὅμοια τολμᾶν ἐφείσθω. οὕτω δὲ τὸ κατὰ τὰς εἰκόνας καὶ τὰς ὁμοιώσεις ἀνεύθυνόν ἐστιν ὥστε Ὅμηρος καὶ τὰς θεὰς αὐτὰς οὐκ ὤκνησεν ἀπὸ τῶν ἐλαττόνων ἐπαινέσαι· τοὺς γοῦν τῆς Ἥρας ὀφθαλμοὺς τοῖς τῶν βοῶν εἴκασεν ἕτερος δέ τις ἰοβλέφαρον τὴν Ἀφροδίτην ἔφη. τὴν μὲν γὰρ ῥοδοδάκτυλον τίς ἀγνοεῖ τῶν κἂν ἐπʼ ἐλάχιστον τῇ Ὁμήρου ποιήσει ὡμιληκότων;

+

οὐ μόνον δὲ τοὺς ἀνθρώπους αὐτοὺς θεοῖς ἀπεικάζει, ἀλλὰ καὶ τὴνθεοῖς—τὴν N: not in ΕΓΩ. Probably a conjecture; ἀπεικάζει is certainly false (Mras). Εὐφόρβου κόμην ταῖς Χάρισιν ἀπείκασε, καὶ ταῦτα αἵματι δεδευμένην. καὶ ὅλως τοσαῦτά ἐστιν τὰ τοιαῦτα ὡς μηδὲν εἶναι μέρος τῆς ποιήσεως ὃ μὴ ταῖς θείαις εἰκόσιν διακεκόσμηται. ὥστε ἢ κἀκεῖνα ἐξαληλίφθω, ἢ καὶ ἡμῖν τὰ ὅμοια τολμᾶν ἐφείσθω. οὕτω δὲ τὸ κατὰ τὰς εἰκόνας καὶ τὰς ὁμοιώσεις ἀνεύθυνόν ἐστιν ὥστε Ὅμηρος καὶ τὰς θεὰς αὐτὰς οὐκ ὤκνησεν ἀπὸ τῶν ἐλαττόνων ἐπαινέσαι· τοὺς γοῦν τῆς Ἥρας ὀφθαλμοὺς τοῖς τῶν βοῶν εἴκασεν· ἕτερος δέ τις ἰοβλέφαρον τὴν Ἀφροδίτην ἔφη. τὴν μὲν γὰρ ῥοδοδάκτυλον τίς ἀγνοεῖ τῶν κἂν ἐπʼ ἐλάχιστον τῇ Ὁμήρου ποιήσει ὡμιληκότων;
Λυκῖνος -

καίτοι· τὰ μὲν τῆς μορφῆς ἔτι μετριώτερα, εἰ τις θεῷ ἐοικέναι λέγεται· ἀλλὰ τὰς προσηγορίας αὐτὰς πόσοι ἐμιμήσαντο τὰς τῶν θεῶν, Διονύσιοι καὶ Ἡφαιστίωνες καὶ Ζήνωνες καὶ Ποσειδώνιοι καὶ Ἑρμαῖ προσαγορευόμενοι; Λητὼ δὲ γυνή τις ἐγένετο Εὐαγόρου τοῦ Κυπρίων βασιλέως, καὶ ὅμως οὐκ ἠγανάκτησεν ἡ θεὸς δυναμένη λίθον αὐτὴν ὥσπερ τὴν Νιόβην ἀπεργάσασθαι. ἐῶ γὰρ τοὺς Αἰγυπτίους, οἵπερ καὶ δεισιδαιμονέστατοὶ εἰσιν πάντων, ὅμως τοῖς θείοις ὀνόμασιν εἰς κόρον ἐπιχρωμένους· σχεδὸν γοῦν τὰ πλεῖστα αὐτοῖς ἐξ οὐρανοῦ ἐστιν.

+

Καίτοι τὰ μὲν τῆς μορφῆς ἔτι μετριώτερα, εἰ τις θεῷ ἐοικέναι λέγεται· ἀλλὰ τὰς προσηγορίας αὐτὰς πόσοι ἐμιμήσαντο τὰς τῶν θεῶν, Διονύσιοι καὶ Ἡφαιστίωνες καὶ Ζήνωνες καὶ Ποσειδώνιοι καὶ Ἑρμαῖ προσαγορευόμενοι; Λητὼ δὲ γυνή τις ἐγένετο Εὐαγόρου τοῦ Κυπρίων βασιλέως, καὶ ὅμως οὐκ ἠγανάκτησεν ἡ θεὸς δυναμένη λίθον αὐτὴν ὥσπερ τὴν Νιόβην ἀπεργάσασθαι. ἐῶ γὰρ τοὺς Αἰγυπτίους, οἵπερ καὶ δεισιδαιμονέστατοί εἰσιν πάντων, ὅμως τοῖς θείοις ὀνόμασιν εἰς κόρον ἐπιχρωμένους· σχεδὸν γοῦν τὰ πλεῖστα αὐτοῖς ἐξ οὐρανοῦ ἐστιν.
Λυκῖνος -

ὥστε οὐ πρός γε σοῦ τὸ τοιοῦτον, ψοφοδεῶς διακεῖσθαι πρὸς τὸν ἔπαινον εἰ γάρ τι ἐν τῷ συγγράμματι πεπλημμέληται εἰς τὸ θεῖον, σὺ μὲν ἀνεύθυνος αὐτοῦ, ἐκτὸς εἰ μή τινα νομίζεις ἀκροάσεως εὔθυναν εἶναι, ἐμὲ δὲ ἀμυνοῦνται οἱ θεοί, ἐπειδὰν πρὸ ἐμοῦ τὸν Ὅμηρον καὶ τοὺς ἄλλους ποιητὰς ἀμύνωνται. ἀλλʼ οὐδέπω οὐδὲ τὸν ἄριστον τῶν φιλοσόφων ἠμύναντο εἰκόνα θεοῦ τὸν ἄνθρωπον εἰπόντα εἶναι.

+

ὥστε οὐ πρός γε σοῦ τὸ τοιοῦτον, ψοφοδεῶς διακεῖσθαι πρὸς τὸν ἔπαινον· εἰ γάρ τι ἐν τῷ συγγράμματι πεπλημμέληται εἰς τὸ θεῖον, σὺ μὲν ἀνεύθυνος αὐτοῦ, ἐκτὸς εἰ μή τινα νομίζεις ἀκροάσεως εὔθυναν εἶναι, ἐμὲ δὲ ἀμυνοῦνται οἱ θεοί, ἐπειδὰν πρὸ ἐμοῦ τὸν Ὅμηρον καὶ τοὺς ἄλλους ποιητὰς ἀμύνωνται. ἀλλʼ οὐδέπω οὐδὲ τὸν ἄριστον τῶν φιλοσόφων ἠμύναντο εἰκόνα θεοῦ τὸν ἄνθρωπον εἰπόντα εἶναι.

πολλὰ ἔτι ἔχων πρὸς σὲ εἰπεῖν Πολυστράτου ἕνεκα τούτου παύσομαι, ἵνα καὶ ἀπομνημονεῦσαι δυνηθῇ τὰ εἰρημένα.

@@ -274,7 +276,7 @@ Λυκῖνος -

αὐτῷ σοι μελήσει, ὦ Πολύστρατε, ὅπως ἄριστα ὑποκρίνῃ]. ἐγὼ δὲ ἐπείπερ ἅπαξ σοι τὸ δρᾶμα παραδέδωκα, νῦν μὲν ἐκποδὼν ἀποστήσομαι· ὁπόταν δὲ τὰς ψήφους ἀνακηρύττωσι τῶν κριτῶν, τότε ἤδη καὶ αὐτὸς παρέσομαι ὀψόμενος ὁποῖὸν τι τὸ τέλος τοῦ ἀγῶνος ἔσται.

+

αὐτῷ σοι μελήσει, ὦ Πολύστρατε, ὅπως ἄριστα ὑποκρίνῃ. ἐγὼ δὲ ἐπείπερ ἅπαξ σοι τὸ δρᾶμα παραδέδωκα, νῦν μὲν ἐκποδὼν ἀποστήσομαι· ὁπόταν δὲ τὰς ψήφους ἀνακηρύττωσι τῶν κριτῶν, τότε ἤδη καὶ αὐτὸς παρέσομαι ὀψόμενος ὁποῖόν τι τὸ τέλος τοῦ ἀγῶνος ἔσται.
diff --git a/data/tlg0062/tlg041/__cts__.xml b/data/tlg0062/tlg041/__cts__.xml index d577a8467..9f35bd1ee 100644 --- a/data/tlg0062/tlg041/__cts__.xml +++ b/data/tlg0062/tlg041/__cts__.xml @@ -1,11 +1,17 @@ - + De Syria dea - - + + Περὶ τῆς Συρίης Θεοῦ Lucian, Vol. 4. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1925. - - \ No newline at end of file + + + The Goddesse of Surrye + Lucian, Vol. 4. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1925. + + + + diff --git a/data/tlg0062/tlg041/tlg0062.tlg041.perseus-eng1.xml b/data/tlg0062/tlg041/tlg0062.tlg041.perseus-eng1.xml new file mode 100644 index 000000000..b24fd3c9c --- /dev/null +++ b/data/tlg0062/tlg041/tlg0062.tlg041.perseus-eng1.xml @@ -0,0 +1,1461 @@ + + + + + + +The Goddesse of Surrye +Lucian of Samosata +Austin Morris Harmon, 1878-1950 +National Endowment for the Humanities +Gregory Crane + +Gregory Crane +OCRd, tagged and added initial corrections to the text + + + +Perseus Digital Library +tlg0062.tlg001.1st1K-eng1.xml + +Available under a Creative Commons Attribution-ShareAlike 4.0 International License + +2023 +Trustees of Tufts University +United States + + + + + +Lucian + + +Austin Morris Harmon + + +Lucian of Samosata + +Trustees of Tufts University +Cambridge, MA +1925 + +4 + +The Hathi Trust + + + + + +

Text encoded in accordance with the latest EpiDoc standards

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This pointer pattern extracts section.

+ + + + + +Greek +Latin + + + + + + + + +
+The Goddesse of Surrye

+An account of the worship of "Juno” (Atargatis) at +Hieropolis in Syria, done, not in Lucian’s customary Attic +Greek, but in the Ionic dialect, after the manner of Herodotus, which Lucian counterfeits so cleverly and parodies so +slyly that many have been unwilling to recognize him as the +author.

+

It would be most unfair to Lucian to turn this tale into +contemporary English. In order to have the same effect +that it had in his own day, and to be really intelligible, it +must seem to come from the lips of an ancient traveller. +The version here offered seeks to secure that effect through +mimicry of Sir John Mandeville. It is true that Herodotus +was better known in Lucian’s time than Mandeville is +known now, and his language seemed less remote. In every +other respect, however—in his limited vocabulary, in his +simple style, and in his point of view—Mandeville provides +a mask uniquely adapted to the part—if only its wearer +does not fall down in it and break it.

+

In the notes, which are more extensive than usual because +Lucian’s topic here is outside the ordinary classical range, +several books which have been of particular service are cited +by abbreviated titles: E. Schrader, Die Keilinschriften und +das Alte Testament, pt. ii, Religion und Sprache, 3rd ed., +1903, by H. Zimmern (Schrader-Zimmern) ; Stanley A. Cook, +Religion of Ancient Palestine, etc., London, 1908 (Cook) ; W. W. +Graf Baudissin, Adonis und Esmun, Leipzig, 1911 (Baudissin), +and his Studien zur Semitischen Religionsgeschichte, 1878 +(Studien) ; Sir J. G. Frazer, Adonis, Attis, Osiris, in Golden +Bough, pt iv, London, 1919 (Frazer), and his Folklore in the +id Testament, London, 1919 (Folklore); Albert T. Clay, +A Hebrew Deluge Story, etc, New Haven1921 (Clay). +Those who wish to see the piece in modern English may be +referred to the version by fa A. Strong (London, 1913). +This is supplied with an introduction and notes by J. E, +Garstang, whose commentary will be found to supplement +this in many points, especially in the matter of Hittite +parallels.

 + +

+ +In Surrye, not fer fro the Ryvere Eufrate, is a +Cytee that Holy highte and holy is in sothe, for it +is of Iuno Assurien.

Hierapolis, or better, in accordance with the coins, Hieropolis. It is N.W. of Aleppo, on the main road into Mesopotamia, 15 Roman miles from the crossing of the Euphrates, and by road about 116 Roman miles from Lucian’s birthplace, Samosata. Its Syrian name was Makog, (properly Manbog, i.e. “spring,” according to Baudissin, Studien, ii, 159), in Greek, Bambyce. 1t was dubbed Hieropolis in the time of Seleucus Nicator (Ael. V.H. 12, 2), but the old name persisted (Manbij; le Strange, Palestine under the Moslems, p 500) and still attaches to the ruins, on which see Hogarth, Annual of the British School at Athens, 1907-8, p. 186 sqq ; Cumont, Beudes Syriennes, p. 22 sqq., p. 35 sgq. Lucian does not identify the city with “ancient Ninus,” as do Philostratus and Ammianus.

Yit I wene that the cyteene +hadde not this name atte firste, whan that it was +founded, but of olden tyme it was other, and after,” +whan here servys of the Goddesse wex gret, it was their +chaunged to this. Touching this cytee I purpos +me to seyn alle that is in it, and I schalle speke of +the customes that thei folwen in here rytes, and the +feste dayes that thei kepen, and the sacrifises that +thei perfourmen. And I schalle reherce alle the +tales that men tellen of hem that establisschede the +holy place, and how that the temple was bylded. +And I that write am Assurien,

Confusion between Assyrian and Syrian is not peculiar to this piece nor to Lucian. It goes back to Herodotus, who says that “Syrian” is the Greek equivalent of the barbarian “Assyrian” (7,63 ; see Macan’s note, and cf. 140).

and of that that I +devyse you, some partie saughe I with mine owne +eyen, and some partie I lerned be informacioun fro _ +the prestes, that is to seyn, tho thynges that I +descryve that weren beforn min owne tyme. +

+ +

+Of alle peples whereof wee knowen, Egyptyens +weren firste, as men seyn, for to taken conceyte of + + + + + + +Goddes, and to stablisschen holy places and closes, +and to apoynten feste dayes. And thei firste knewen +holy names and maden holy tales. But no long +tyme after, Assuryens herden rumour and speche +of Egyptyens as touching to goddes, and rereden +seyntuaryes and temples, in the whiche thei lette +putten ymages and setten symulacres.

In Astrology, Lucian similarly credits the Egyptians with priority over the Chaldaeans in the study of the stars. In th cases his view, surprising in a Syrian, was the common one of his time, to be found, for instance, in Diodorus

+ +

+ +

+But auncientlye amonges Egyptyens weren temples withouten symulacres. And in Surrye ben temples almost +als olde as tho in Egypte, of the whiche I have seen +the moste, and namely the temple of Hercules in +Tyre, not that Hercules that Grekes preysen in here +songes, but that oon wherof I speke is moche elder, +and is Tyres patroun.

The god was Melkart. Herodotus was told by the priests there that the cult was established when the city was founded, and was then (ca. 430 B.c.) 2,300 years old (Herod. 2, 44).

+

+ +

+ +In Phenicye is another grete temple that men of +Sidon kepen. Thei seyn, it is of Astarte, and +Astarte, I trowe, is Luna the Mone.

The Emperor Elagabalus, being the Sun, brought — Astarte the Moon from Phoenicia and wedded her (Herodian 5, 6, 3-5). But she was not originally or at any time primarily the moon; and in Babylonia, as Ishtar, she had for her emblem a star, the planet Venus (Baudissin, 19). Clay (p. 47) believes that the name Ashera, Ashirta, Ishtar, is that of a mortal woman, an early queen of Hallab (Aleppo).

But oon of +the prestes tolde me, it belongeth to Europe, Cadmus +suster. Sche was Agenor the Kinges daughter ; +and after that sche vanisched, Phenicyens yafen +hir that temple for worschipe and maden a storie +of hir, that sithe sche was fair, love coveytede hir, +and transformed his lyknesse in to a bole, and than +ravissched hir awey and bar hir on his bac to Crete. +That same storie I herde of othere Phenicyens also ; + + + + + + + +and the moneye that Sidonyes usen hath Europe +sittynge on the bole that is Iove.

The coins are described in Head, Historia Nummorum, 2nd ed., pp. 797 sg. The temple itself contained, in later days at least, a painting of the Europa episode (Achilles Tatius 1, 1). The story was also localized at Tyre, where the house of Agenor and the bower of Europa were shown (Arrian, Anab. 2, 24, 2; Nonnus, Dionys. 40, 353 sqq.) and where in the eighth century (Malalas, p. 31) the people still mourned the abduction in a feast called the ak) ayer, The name Europa is considered Greek ; whether this particular myth is Cretan or Phoenician in origin the evidence does not seem sufficient to determine.

Natheles wille +thei not avowen that the temple is of Europe. +

+ +

+And Phenicyens han an other maner servys, not +Assuryen but Egyptyen, that cam from Elyople into +Phenicye. I have not seen it, but it also is gret and +auncien.

This cult was at Heliopolis (Baalbek). The god, who appears to have been originally Hadad but to have undergone syncrisis with the sun-god and with the Syrian ‘ “Apollo,” was worshipped far and wide as Jupiter Heliopolitanus. The cult image, says Macrobius (Saturn. 1, 23, 10) came from Heliopolis in Egypt by way of Assyria. The ambiguity of Lucian’s Greek (for fepdy suggests “holy place”) seems meant to convey the jocose implication that the magnificent new temple, built by Antoninus Pius, had been transported thither without human hands,

+

+ +

+But I saughe in Byblos a gret temple of Venus of +Byblos, wherin thei perfourmen cerimonyes in mynde +of Adoon; and I lernede tho cerimonyes.

To natives of Byblos their goddess was just Baalat (Mistress), and to other Semites Baalat Gebal (Mistress of Byblos) ; in Syriac and Greek Baltis or Beltis is used as if it were her name. So too Adonis to them was simply Adon (Lord); an early name, or perhaps epithet, was Kliun (Philo of Byblos; cf. Baudissin, p. 76, Meyer, Gesch., p. 395). It was only late, if at all, that fe was there identified with Tammuz, upon whom, as fourth king of Erech, see Clay, pp. 44 sgg. The temple, which contained a baetylic stone, is represented on coins (Babelon, Perses Achéménides, p. 200, and pl. xxvii, 1] and 12),

Thei +seyn that the dede that was don to Adoon be the +bore befell in here londe, and for memorie of that +myschaunce everyche yeer thei beten here brestes +and sorwen and perfourmen tho cerimonyes, makynge gret doel thorgh that contree. And whan mournthe betynge and the wepynge is atte ende, first thei +maken offringes to Adoon, as though he were ded; +and than, on the morwe, thei fablen that he is quick, +and fecchen him forth in to the eyr, and lette air + + + + + + + +schaven here hedes as don Egyptyens whan that +Apis is ded.

Lucian abridges his account of the rites because they were familiar. I see no reason to suppose that they differed essentially from the Alexandrian rites as described by Theocritus (15 end). From him we learn that Adonis comes to life for but a day, during which he is couched with the goddess in the temple. Next morning the women carry him to the sea-shore, and (cf. scholion) commit him to the waves. Lucian’s phrase és tty hépa xéumovet, which has been curiously interpreted, is to my mind equivalent to #£w oloedues in Theocritus, and the usual éxxoulCovar.

And alle wommen that wole not lette +schaven hem, thei payen this penance, that upon +o day thei profren hem for achat of here beautee ; +but the merkat is open to straungers alle only, and +the huyr becometh an offring to Venus.

See Frazer i, 36 sqg., and the comment of How and Wells on Herodotus 1, 199. Note also the apocryphal Epistle of Jeremiah, 42; and on the “hire,” Deuteronomy 23, 18.

+

+ +

+Natheles, ther ben somme men of Byblos that +seyn Osiris of Egypte lyeth enterred amonges hem, +and the doel and the cerimonyes ben alle made in +mynde of Osiris in stede of Adoon.

Byblos was known to the Egyptians from the time of the Old Kingdom, and her goddess impressed them deeply. She was identified with Hathor at least as early as the Middle Kingdom, and her story contributed to the shaping of the Isis-Osiris myth. When the coffin of Osiris was thrown into the Nile by Typhon, it drifted out to sea, and so to Byblos, where Isis sought and found it (Plutarch, Zsis and Osiris, c. 13 sgg.; cf. Frazer, ii. 9 sqg., 12, 127; Baudissin, pp. 193 sqq. ).

And I schalle +seye you the cause whi this semeth hem trewe. +Eech yeer an heed cometh from Egypte to Byblos, heaa +that passeth the see betwene in seven iorneyes, and the +windes dryven it, be governaunce of the Goddes, +and it torneth not asyde in no wyse but cometh all +only to Byblos. And this is hoolyche merveylle. whoty +It befalleth everyche yere, and befel that tyme that +I was in Byblos, and I saughe the heed, that is of +Byblos.

The pun signifies that the head was of papyrus, made, no doubt, of a sort of papier m4ché, as in a mummy-case. In the commentary of Cyril on Isaiah 18 (Migne 70, 441) we learn, instead, of an earthen pot that contained a letter from the women of Alexandria to those of Byblos, saying that Aphrodite had found Adonis. There may be something in the tale of its drift, for the Nile current sets over to the Phoenician shore, and it is Nile mud that silts up Phoenician harbours (cf. H. Guthe, Paldstina, p. 27).

+ + + + + + + +

+ +

+And in the londe of Byblos is arf other merveylle, +a Ryvere goynge out of the Mount Libanon in to the +See, the which is cleped Adoon. Everyche yeer it +is bebledde and leseth his kyndely hewe, and whan natural +it falleth in to the See, it maketh mochel therof +rede; and so it betokneth the doel to hem of +Byblos.

The Adonis is the present Nahr Ibrahim, a short distance S. of Byblos, “I have crossed it on Easter day when it was turbid and ruddy with the rich red sandstone soil from Lebanon” (C. R. Conder, Palestine, p. 206; cf. Frazer i, 225). A similar discoloration of certain unnamed rivers and springs is implied in the tale of Philo of Byblos that Uranus was mutilated by Cronus at a certain place in the interior near springs and rivers, that his blood flowed into them, and that the place was still pointed out (Miiller, Fr. Hist. Graec., iii, p. 568). Epiphanius (adv. Haeres. 51, 30) bears personal witness that at the exact day and hour of the miracle of Cana the water of a spring at Cibyra in Caria used to turn into wine, and on the word of his brothers that the same was true of the river of Gerasa in Arabia. He does not tell us who is his warrant in the case of the Nile, but observes that that is why the natives bottle and set away Nile-water on a certain date. See also Pausanias 4, 35, 9, and Frazer’s note.

For they seyn that in tho dayes Adoon +is ywounded up Libanon, and his blod that cometh +into the water chaungeth the ryvere and yeveth the +streme his name. Thus seyn lewed folk. But I +trowe that a man of Byblos spak sothe that devysed +me an other cause of the chaunge, seyinge: “The +Flom Adoon, o straunger, renneth thorgh Libanon, +and erthe of Libanon is right broun. Therfore whan +roughe windes that arysen in tho dayes beren the +erthe to the ryvere, the erthe, that is ful rody, +maketh him blody. So of this chaunge nys not the +blod, as they seyn, the resoun, but the lond.” He +of Byblos devysed me thus; but and al it so be that +he spak trewely, yit to me it semeth passing +merveyllous that the wind aryseth at the righte +tyme. +

+ +

+Also, I went up on Libanon fro Byblos, oon +iorneye, be cause I lernede that ther was an old + + + + + +seyntuarye of Venus that Cinyras founded; and I +saughe the temple, and it was old.

At Aphaea, between Byblos and Baalbek, at the head of the Adonis, where Adon was buried and Baalat died of grief. Down to the fifth century a bright light appearing in the sky near the temple summoned the worshippers at set times, and an artificial pond gave omens; offerings were thrown into it, which sank if the goddess was favourable or floated if she was adverse (Zosimus i, 58; cf. Socrates 1, 18). The site is eloquently described by Frazer, i, 28, and pictured in Perrot-Chipiez, Hist. de l’Art iii, fig. 18, opposite p. 56 ; for the rock-sculptures in the neighbourhood, to one of which the description of the goddess in Macrobius (Saturn. 1, 21, 5) refers, see Baudissin, p. 78 and pls. i-iii, and for the ruins of the temple, destroyed under Constantine but possibly rebuilt under Talia Rouvier, Bulletin Archéologique, 1900, 169 sqq. Lucian’s amusing reticence is by way of parody on Herodotus, |’ and derives its point from the fact that his reader, knowing: the reputation of the place (Euseb. Vit. Constant. 3, 55), is’ all agog to hear about it.

+Thise ben the olde and grete seyntuaryes in +Surrye. +

+ +

+But of hem alle, as I wene, is non gretter +than tho in the Holy Cytee, ne non other temple +mo blessed, ne non other lond holier. Costevouse costly +werkes ben therinne, and aunciene offringes, and +manye merveylles, and symulacres in lyknesse of +goddes. Also, the goddes ben apertely reveled unto +hem; for here symulacres sweten and meven and +prophecyen, and ofte tymes hath ben schowtynge +in the temple whan the holy place was under lokke, +and many han herde. Certes, in richesse it is first +amonges alle that I knowe; for thider cometh moche +tresor from Arabye and Phenicye and Babiloyne, +and moche fro Cappadocye, and som Cilicyens +bryngen, and som Assuryens. And I saughe what +hath ben prively put up in the temple, many robes +and other thinges that have ben chosen out as +silver outher gold. And of festes and solempnytees +noon other folk in the world hath apoynted so +many. +

+ +

+ +Whan I asked how many yeres the seyntuarye +hadde dured, and who thei wenden that here supposed +Goddesse were, manye stories weren tolde, both + + + + + +prestes lore and lewede folkes, and verraye fables; +and some weren outlandissche, but othere somme +acordeden to hem of Grece. Alle thise seyinges +schalle reherce, but I beleve hem not in no kynde. +

+ +

+The more partie seyn, Deucalioun, the Scythe,

Deucalion in the réle of a Scythian is odd. Hence Buttmann, rightly recognising that the tale is close akin to the Babylonian flood-story, proposed the reading Σισύθεα, considering Sisythes a possible variant of the name that in Berossus is Xisouthros. This is tempting, and has been widely accepted ; but the mistake, if there be one, is quite as likely to be due to Lucian or to his informant as to a scribe.

+founded the seyntuarye—that Deucalioun in the +tyme thereof the grete Flode befel. Of Deucalioun +Ihave herd a tale amonges Grekes, that thei tellen +in mynde of him; and the storie is of this maner +kynde.

+ +

+This generacioun, the men of now a dayes, nas not +the firste, but that firste generacioun al perissched, +and thise ben of the seconde generacioun that cam +of Deucalioun and multiplyed eftsones. Of tho +firste men, thei seyn that thei were right felonouse +and didde wikkede dedis, for thei ne kepten not non +othes, ne herberweden no straungers, ne receyveden harno fugityves; and for that skylle the grete tribu- cause +lacioun cam upon hem. Anon the erthe sent forthe +moche water and grete reynes were made and the +ryveres flowede gretli and the see wex wondur high, +in to tyme that alle thinges weren chaunged to water +and alle men weren dede, outtaken Deucalioun that +was laft unto the seconde generacioun for his gode +conseil and his gode werkes. And his deliveraunce +cam in this wyse. In to a gret arke that he hadde he +putte his children and his wyves, and thanne entrede, +and at entrynge ther camen to him swyn and hors +and lyouns kynd and serpentes and alle bestes that + + + + + +lyven on erthe, two and two. And he resceyvede as +hem alle, and thei diden him non harm, but betwene +hem was great charitee fro the goddes, and in oon; +arke thei alle seyleden whyl the water prevayled. +So seyn Grekes of Deucalioun.

In spite of Lucian’s repeated assurance, the story is more Semitic than Greek. On the West Semitic origin of the flood-story, see Clay, where also a translation of the Babylonian tale according to Berossus may be found (p. 82 sq.).

+

+ +

+But of that that sewede, men of the Holy Cytee sotiowed +tellen a tale that is worthy of gret merveylle, how +that in here londe opnede a huge hole and resceyvede +alle the water; and whan this happed, Deucalioun +leet maken awteres and leet bylden over the hole a atars +temple halowed to Iuno.

At Gezer, not far from Jerusalem, “there is a living tradition that the waters of the flood burst forth in the neighbourhood” (Cook, p. 107). Likewise at Athens, within the enclosure of Olympian Zeus, in the precinct of Olympian Earth: ‘here the ground is cloven to a cubit’s width; and they say that after the deluge which happened in Deucalion’s time the water ran away down this cleft. Every year they throw into it wheaten meal kneaded with honey” (Pausanias 1, 18, 7, Frazer’s translation).

I saughe the hole, that is +benethe the temple, a right lityl oon. If whilom it +was gret and now is become suche as it is, I wot +neer, but that I saughe is smal.

+ +

+In tokene of that storie thei don thus. Twyes +eech yeer water cometh fro the See in to the temple. +And not prestes only bryngen it, but al Surrye and +Arabye; and fro beyonden Eufrate gon manye men +to the See and bryngen alle watre, that anon thei +scheden out in the temple, and thanne it goth +adoun in to that hole; and al be it that the hole is +smal, natheles it taketh inne gret plentee of water. +And in doynge thus thei seyn that Deucalioun made +suche ordeynaunce for the seyntuarye in memorie of +that tribulacioun and that benefice.

Further details of this rite are given in ¢. 48. Frazer's note on Pausanias l.c. compares an Athenian Hydrophoria connected with the memory of the flood; also the annual water-pouring in the Temple at Jerusalem on the Feast of Tabernacles. The performance was not simply commemorative; the offering at Athens of meal and honey was chthonic, and so was the water-pouring there (Cleidemus in Athenaeus 5, p. 410a). At Hieropolis the object was to quell evil spirits, according to Melito. “But touching Nebo, which is in Mabug, why should I write to you; for lo! all the priests which are in Mabug know that it is the image of Orpheus, a Thracian Magus. And Hadran (i.e. Hadaranes, a double of Hadad) is the image of Zaradusht, a Persian Magus, because both of these Magi practised Magism to a well which is in a wood in Mabug, in which was an unclean spirit, and it committed violence and attacked the passage of every one who was passing by in all that place in which now the fortress of Mabug is located; and these same Magi charged Simi, the daughter of Hadad (cf. c. 33), that she should draw water froin the sea, and cast it into the well, in order that the spirits should not come up,” etc. (Cureton, Spicil, Syr. 44 sq.) Early modern travellers have seen seawater poured into a brook (Baudissin, Studien, ii, p. 181), and it is perhaps significant that nowadays the Jans are angry if water is spilled on the hearth (Baldensperger, Jmmovable East, p. 85). Cf. Baudissin, p. 437, 3.

a + + + + + + + +Now that is the olde aunciene storie amonges +hem touching to the temple. +

+ +

+But othere men , +trowen that Semiramys of Babyloyne, of the which +sothely ben manye werkes in Asye, sche made this +foundacioun, and not for Iuno but for hir owne +Moder, that hadde to name Derketoun.

A legend of Ascalon made Semiramis the daughter of Derceto by a Syrian youth with whom Aphrodite (i.¢. Astarte) made Derceto fall in love. In her grief and shame, Derceto destroyed the youth, exposed the daughter, and herself leaped into a pool and was turned into a fish. Semiramis was miraculously attended by doves until she was discovered and handed over to Simmas, a royal overseer ; eventually she married Ninus (Ctesias, quoted by Diodorus Siculus 2, 4). She was intimately connected with temple traditions at Hieropolis : two statues of her stood near the temple, with one of which the story was connected that she had once tried to usurp the place of the goddess (cc. 39, 40), and some thought that the “token” of c. 33 represented her.

. And I +beheld the schap of Derketoun in Phenicye, a +straunge merveylle, halfundel womman, but the +tothere half, wel fro thighes to feet, streccheth out +in a fissches tayl.

Cook, p. 30 sg. speaks of “various rude and almost shapeless objects of bronze which have been interpreted, thanks to a more realistic specimen from the Judaean Tell Zakariya, as models of an amphibious creature with human head and the tail of a fish;”’ and he adds: “a splendid Carthaginian sarcophagus of a priestess (M. Moore, Carthage of the Phoenicians, frontispiece) represents a woman of strange beauty with the lower part of the body so draped as to give it a close resemblance to a fish’s tail.” But in Hellenistic times the goddess was almost always represented in human form. For other stories of her transformation, see W. Robertson Smith, Eng. Hist. Rev., ii (1887), 303 sg. ; Gruppe, Gr. Mythol. p. 1345; for the survival of the belief into modern times, Niéldeke, Zeitschr. der Deutsch. Morgenlind. Gesellsch. 35, 220.

. But the ymage in the Holy +Cytee is hoolyche woman, and the tokenes of here +seyinge ben not right certeyn. Thei leven fissches +holy thynge, and thei ne touchen fissche never; and + + + + + + +though of othere foules thei eten alle, the dowve +thei ne eten not, but sche is holy, as thei wenen.

See cc. 45, 54, with the notes thereon.

+And thise thinges ben don, thei trowen, be cause of +Derketoun and Semiramys, the oon for that Derketoun hath schap of a fissche, and the tother +because that atte laste Semiramys tornede to a +dowve.

On the transformation of Semiramis into a dove, see Athenagoras, Legat. pro Christ. 76 (Ctesiae Fragmenta ed. Miiller, p. 17); Diodorus 2, 20, 2. Diodorus (2, 4, 6; cf. Hesychius) says that the name Semiramis is derived from the word for dove in the Syrian dialect. At all events the similarity of the Assyrian word summatu (dove) helps to account for her introduction into these stories (Lehmann- Haupt, Roscher’s Lexikon, s.v. Semiramis, p. 694).

But to me, that the temple was bylded of +Semiramys peraventure may I graunte; but that it +longeth to Derketoun I ne leve not in no kynde.

Lucian’s scepticism is unjustified. Pliny (5, 81) and Strabo (16, p. 785) were better informed. Atargatis is the Greek version of ‘Atar-‘ata; Derceto is the Greek version of the abbreviated form Tar-‘ata. See Cumont in Pauly- Wissowa, Realencycl., under Atargatis and Dea Syria.

+For amonges somme peples of Egypte thei ne eten +not fissche, and that is not-don for no favour to +Derketoun.

In Astrology, c. 7, Lucian tells why these Egyptians do it; it is because they were especially devoted to the sign Pisces. This may be more than a mere jest ; Cumont says: “Old totems of Semitic tribes or of Egyptian nomes survived in the form of constellations” (Astrology and Religion, p. 116; cf. p. 81). But for the abstaining in Egypt other reasons were given, from Herodotus on (2, 37; cf. Plutarch, Isis and Osiris, cc. 7, 32, 72, and for other references, Frazer, Pausanias iv, p. 154). See also page 398, note 1.

+ +

+ +

+Ther is also an other holy storie that I herde from a +wys man, how that the goddesse is Cibella and the +servys founded of Attis. Attis was a Lydien of +kynde, that first leet teche the ceremonyes that +longen to Cibella. And alle rytes that Phrygiens and +Lydiens and Samothracyens perfourmen, tho rytes +lerneden thei of Attis. For whan Cibella gelt him, +he cessed to lede the lyf of a man, but chaunged +to femele schappe, and did on wommenes clothynge, +and goynge to every londe perfourmed ceremonyes +and reherced what betyd him and preysed Cibella +in songes. Ther with alle cam he to Surrye, and for +als moche as the peple beyonden Eufrate resceyvede + + + + + + + + +him not, ne his cerimonyes nouther, he founded the +seyntuarye in this place. And for a signe thereof, +the goddesse for the most partie ressembleth Cibella, +for lyouns drawen hir and sche holt a timbre and +bereth tours on hir hede, right as Lydiens formen +Cibella. Also he spak of Galles that ben in the +temple, seyinge that Galles gelden hem and counterfeten Attis not at alle for no worschipe of luno but +for worschipe of Cibella.

This identification of the Dea Syria with Rhea has been spoken of as a temple-legend. Is it not rather a simple deduction of Lucian’s “wise man,” based upon general resemblance and upon the presence of Galli in both cults? The resemblance, however, was real, and the identification was not unusual ; a striking instance is in Bardesanes, where the Syriac version (Cureton, 31) has Tharatha, the Greek, as quoted by Eusebius, Rhea. It has been revived by modern scholars, notably Meyer, and with good reason ; but whether the “Mother-goddess” is Semitic in origin, as he formerly held, or non-Semitic (Hittite), as he now argues, is still, it seems to me, an open question. See note below on Combabus.

+

+ +

+But after myn avis, al be it that this is wel +semynge, it is not trewe, for I have herde an other +cause whi thei gelden hem that is a gret dele mo to +beleven. +

+ +

+ Me liketh what men seyn of the seyntuarye +that acorden fulle wel to hem of Grece,that demen the +goddesse Iuno and the seyntuarye mad of Bachus, +Semeles sone. For withouten doubte Bachus cam +to Surrye in that passage in the whiche he wente to +Ethiope. And in the temple ben manye tokenes of +Bachus foundour, as namely foreyne garnements and +precious stones of Ynde and olifauntes hornes, that +Bachus broght from Ethiope. And two yerdes, or +pileres, stont in the entree, passynge highe, on the +whiche is writen this scripture : “I Bachus presentede + + + + +thise yerdes to Iuno my step moder.”

Phallic pillars, further described below, cc. 28-29. The inscription is much too pointed to be genuine ; it is a hoax like that in the True Story 1, 7 (vol. i, p. 255). Pillars were an ordinary feature of Semitic “high places,” both of wood (asherim) and of stone (masseboth) ; see Frazer, Folklore, iii, 62 sqq. In the case of the asherim I know of no direct evidence that they were phallic, but the masseboth, many of which still survive, are sometimes clearly of that nature (Cook, 14, 28 ; see also le Strange, Palestine wnder the Moslems, p. 294, for a curious survival of this significance). The pillars at Hieropolis were made of wood, since cleats were nailed to them; they were therefore asherim, and form a further bond between Ashera (Astarte) and Atargatis. Whether originally phallic or not, they were in Lucian’s day themselves used as “high places” ; see below.

Now to +me this sufficeth, natheles I schalle seye you another +thing that is in the temple, that longeth to ceremonyes of Bachus. Men of Grece formen yerdes +for worschipe of Bachus that beren on hem litylle +men made of wode that han grete membres, the +whiche men thei nempnen Popets.

See Herodotus 2, 48, on Egyptian puppets (ἀγάλματα νευρόσπαστα).

And in the +temple ther is this same thing; on the righte syde +sitt a lityl man of brasse that hath a gret membre. +

+ +

+So seyn thei of the foundours of the holy place. +And now I schalle speke of the temple, wher that it +was sett and who that leet bylden it. Men seyn, +the temple that stont now is not that oon the +whiche was bylded atte firste, but that was beten +doun sithen som tyme, and the temple that stont +now is the werk of Stratonice, wyf to the Kyng +of Assurye.

Stratonice was daughter of Demetrius Poliorcetes and wife of Seleucus Nicator; she was subsequently surrendered by him to his son Antiochus I, Soter, by a former wife, Apama. The famous tale which follows (in Lucian a pure digression, but quite in the Herodotean manner) is rehearsed at length by Plutarch also (Demetrius 38). Rohde has made it pretty clear that, though possible enough (Galen claimed to have detected hidden love in the same way), as far as Antiochus is concerned it is fiction (Griech. Roman, p. 52.)

+ +

+I trowe, this is thilke Stratonice that hir step +sone lovede, that was betraysed by the phisicyens

Erasistratus (Plutarch, l.c.),

+invencioun, For whan the infortune oppressed him, + + + + + + + + +he mighte not susteyne the mysese that semede +him schamful, and so he stille (quietly) felle into syknesse, +and lay withouten ony peyne; and his hewe +chaunged outerly, and his bodye feblede eech +day. But whan the phisicyen saughe that he +was wayk withouten pleyne cause, he iugged that +the syknesse was love. For of derne (secret) love ther +ben manye signes, as waike eyen, voyce, hewe, +teeres. And whan that he perceyved it, he did +thus. With his righte honde he kepte the yonge +mannes herte, and thanne he sent after all tho that +weren in the house. And whan everyche of the +othere entrede, this was in gret ese, but whan his +step moder cam, he chaunged his hewe and swatte +and schoke and his herte stirte (leaped). Thise thinges +scheweden his love to, the phisicyen, that helede +him thus. +

+ +

After that he hadde clepede the yonge +mannes fader, that was sor adrad, “This syknesse,” +quod he, “wherof thy child is wayk nis not syknesse +but synne, for verrayly he soffreth of no peyn, but +of love and wodenesse (frenzy). And he coveyteth that +he may not have in no wyse, lovynge my wyf +that I wil not forgon.” So that oon lyde in gyle. +And anon that other besoghte him: “Be thy +conynge and thy phisik, destroie me not my sone ; +for he is not in this cas of his owne wille but hath +the syknesse mawgree himself. Therfore do thou not +thorghe despyt make sorwe in alle the rewme, ne +thou that art phisicyen brynge manslaughtre in to +phisik.” Thus preyde he, al unwar. And_ that +oon answerde: “Thou forthrest wykked dedis, +revynge me from my mariage and destreyninge a +pore leche. What woldestow thiself have don and +he coveytede thy wyf, thou that axest suche bones (boons) + + + +of me?” Therwith he replyede that he him self +wolde never have ben ialous over his wyf ne grucched (begrudged) +his sone deliveraunce, if so be he hadde coveyted his +step moder; for it was not the lyke infortune to +lese awyfasasone.

Compare the famous story in Herodotus (3, 119) of the wife of Intaphrenes, who preferred brother to husband and sons.

_ And whan the phisicien herde +that, “Wherfore than,” quod he, “dostow beseche +me? Parfey, he loveth thy wyf, and alle that I +seyde was fausse!” Than was the fader overcomen, and yold bothe wyf and rewme (realm) to his sone, +and goyinge himself to the contree of Babyloyne leet +make a cytee nyghe Eufrate that was cleped after +his owne name, ther as his dethe befel.

The known facts are that Seleucus made Antiochus joint-ruler in 293 B.c.; that the marriage of Stratonice to Antiochus may have taken place at that time, but the date is not known; and that in 281, on becoming master of the whole realm of Alexander through the defeat of Lysimachus, he planned to entrust, and perhaps actually did entrust, all Asia to his son, intending himself to assume the throne of Macedonia. But within a few months he was assassinated by Ptolemy Ceraunus near Lysimachia in Thrace. He built many cities named after him; this Seleucia, 15 miles below Baghdad, is generally called “on the Tigris,” but it lay between the two rivers, which at that point are only 25 miles apart, and the canal Naarmalcha, connecting the Euphrates with the Tigris, flowed by it.

Thus did +the phisicien bothe knowe and hele love. +

+ +

+ +Now, I seye you, why] yit that Stratonice duellede +with her formere housbond, hir mette a dreme how +that Iuno bade hir to bylde the temple for hir in the +Holy Cytee, and if sche sholde not obeye, sche +manaced hir with manye harmes. Atte first, sche +ne took no fors (note) of it ; but after, whan a grete sykness +hent hir, sche told the dreme to hir housbond and +enforced hir to apayen (appease) Iuno, and behight (promised) to bylde +the temple. Anon sche becam hool, and thanne hir +housbond wolde sende hir to the Holy Cytee, and +with hir a gret tresor and a gret hoost, some for to +bylden and other some for here seurtee. Therfore +he sompned oon of his frendes, a right fayr yong man + + + + + + +that highte Combabe,

The name Kombabos, which does not occur elsewhere in Greek, has been identified as that of the opponent of Gilgamesh in the Gilgamesh-Epic, Hu(m)-ba-ba (Schrader- Zimmern, p. 570, and note 2), Clay has shown (pp. 49-53) that this name is not Elamite, but Amorite or West Semitic ; he holds that it was borne by a historical personage who lived in a cedar district of the West and humiliated Babylonia at the time of Gilgamesh, about 4000 B.c. However that may be, Kombabos is Humbaba, and in this story, which is the temple-legend, the name of Kombabos is the significant part ; Stratonice has taken the place of an earlier female. I believe her immediate predecessor was Semiramis, from Ammianus Marcellinus, 14, 6, 17, and her general connection with this site; she in her turn probably ousted an earlier Sima or Ata, with whom Kombabos may have been brought into connection through building or rebuilding the temple (cf. Clay, p. 51, note 22).

and seyde: “For thou art +noble, Daun Combabe, I love thee most of alle mine +frendes, and I preyse thee gretli for thy coninge and +for thy gode wille to me, that thou hast discovered +beforn. And now me nedeth of grete feyth, +wherfore I wole that thou folwe my wyf, for to +acomplisshe the werke in my name, and to perfourme the sacrifises, and to reule the hoost ; and +whan thou retornest thou schalt gete highe worschipe +fro me.” +Therwith anon Combabe gan preye and beseche +him ful besily that he scholde not send him forth ne +betaken (entrust) him nouther that tresor, that was moche to en:rust +gret for him, ne his wyf, ne the holy werk. For he +was adrad lest that ialousie scholde assayle him +afterwardes as touching to Stratonice, that he moste +lede forthe allone. + +

+ +

+ +But sithe the kyng wolde not +herknen in no kynde, he assayde an other requeste, +for to graunte him seven dayes space, and than sende +him forth, whan he hadde don a thing thereof he +hadde most nede. And whan he obteyned this +bone lightely, he wente to his owne house and caste +himself adoun and pleyned right so: ‘Allas wrecche, +what have I to don with this feythe, what have I to +don with this viage, whereof I seighe now the ende ? +I am yong, and schal folwen a fayre womman. This +schalle be gret meschief to me, but if I putte awey + + + + + +al cause of evylle ; therfore most I perfourme a gret +dede that schal hele me of alle fere.” +

+ +

+Thus he seyde, and thanne he marrede him self ; +and whan he hadde kutte offe his genitours he put +hem into a lityl pot, and bawme with alle, and hony +and othere thinges of swete smelle. Thanne he +selede it with a signet that he bar, and helede his +wounde. And after, whan him wel semede for to +don iorneye, goynge to the kyng, beforn manye men +that ther weren he toke (gave) him the pot, seyinge thus : +“O sire, this grete tresor I was wont for to kepe +prevely, and I lovede it wel ; but now, for als moche +as I schal gon a fer weye, I wole betaken it to you. +Kepeth it sikkerly ; for this to me is bettre than +gold, this to me is als dereworth as my lyf. Whan +I retorne, I schal bere it home ayen saf and sound.” +So the kyng resceyved it and seelede it with an +other signet and bad his stywardes for to kepen it +curyously. +

+ +

+Than Combabe mad his weye safly ; and whan thei +were comen to the Holy Cytee thei gan bylde the +temple besily, and thei spenten three yeres in the werk, +and in tho yeres that Combabe dredde befel. For +in companyinge with him a gret whyl Stratonice +began for to love him, and thanne sche wex right +wode over him. Men of the Holy Cytee seyn that +Iuno was voluntarie cause thereof, to the entente +that Combabes godeness scholde not lye hidde and +Stratonice scholde ben punissched be cause that +sche ne behight not the temple buxomly (readily). +

+ +

+Atte firste sche was mesurable and hyd hir +maladye; but whan as hir miseyse becam to gret +for pees, sche sorwede openly and wepte everyche +day, and cryde on the name of Combabe, and Com- + + + + +babe was alle the worlde to hir. And fynally, for +sche ne mighte not susteyne suche adversitee, sche +soughte a wel semynge peticioun. Now sche was +war for to avowen hir love to ony other, yit sche +hadde scham for to assayen ought hirself. _Therfore +sche bethoghte hir of this devys, that sche scholde +make hirself dronke with wyn and thanne speke +with him ; for what tyme wyn cometh inne, boldness +of speche cometh inne with alle, and disconfiture +nys not over schamful, but all that is don passeth +into foryetynge (forgetfulness). +

+ +

+Right as hir thoghte, right so sche didde. For +aftre mete sche wente to the house wherin Combabe +was logged, and besoghte him and embraced his +knees and avowed hir love. But he resceyved hir +wordes rudeliche, and wolde not assente to the dede, +and reprevede hir of dronkenesse. But whan sche +made manace to don hirself som gret harm, thanne +for fere he told hir alle the storie and descryved al +his owne cas and discovered his doynge. And +whan Stratonice saughe that hir ne thoghte never +fulness +to seen, sche stente of (desisted from) hir wodenesse, yit sche forgat desisted +not at alle of hir love, but companyed with him “™ +alle weyes and in that gyse solacede the love, therin +sche mighte not speden. That maner love abydeth +yit in the Holy Cytee, and is mad now a dayes; +wommen coveyten Galles and Galles wexen wode +for love of wommen; natheles is no man ialous, but +hem thenketh this thing right holy. +

+ +

+Now that that had happened in the Holy Cytee +touching Stratonice scaped not the kyng in no +kynde, but manye that retorneden acuseden hem +and reherceden here doynges; wherfore the kyng +was grevously troubled and sompnede Combabe fro + + + + +the werk or it was finissched. Othere men seyn not +sooth, that whan Stratonice fayled of hir purpos, +sche hir self wroot lettres to hir housbond and +acused Combabe, blamynge him of assayinge _hir. +Right as men of Grece seyn of Steneboye and of +Fedre Cnossien, right so seyn Assuriens of Stratonice.

The story of Joseph and his master’s wife (Genesis39) would be in this instance a parallel more apt. And with both compare the scorning of Ishtar by Gilgamesh in the Epic (Schrader-Zimmern, p. 571 sq.).

Now to me, I ne beleve not that Steneboye +dide no suche thing, ne Fedre nouther, if Fedre +trewely lovede Ypolite. But lat tho thinges worth (go) +right as thei weren.

This sentence parodies Herodotus 2, 28: ταῦτα μέν νυν ἔστω ὡς ἔστι τε καὶ ὡς ἀρχὴν ἐγένετο, and similar transitions.

+

+ +

+Whan the tidinges were come to the Holy Cytee, +and Combabe lernede the acusaccioun, he wente +boldely, for because he had laft his answere-at home. +And at arryvinge, anon the kyng bond him and +kepte him in prisoun; and after, whan his frendes +there weren that there weren beforn, whan Combabe +was sent forth, he ladde him in presence and began +for to blamen him, reprevinge him of avowtrie and +vileinye ; and in sore bitternesse of herte he putte +him in remembraunce of feythe and frendschipe, +seyinge that Combabe didde three fold wrong be cause +he was avowtrer and brak feyth and synned ayeyns +the goddesse in whoos servys that he so wroughte. +And manye stode forth and made witnessing that +thei sanghen hem companye togider openly. And +atte laste alle demeden that Combabe scholde dye +right anon, for his dedis disserveden dethe. +

+ +

+In this tyme he stondynge seyde noght. But +whan thei wolde leden him to his dethe, he spak, + + + + + +and requered that tresor, seyinge, he wolde sleen +him, not for no vileinye ne avowtrie, but coveytinge +tho thinges that in goynge he hadde betoken him. +Thanne the kyng called his styward and bad him ~ +brynge what hadde ben goven him for to kepe; and +whan he broght it, Combabe brak the seel and +schewed what was with inne and what he himself +hadde soffred. And he seyde: “O Kyng, for I was +adrad of this whan ye wolde sende me on this weye, +therfore me was loth to gon; and whan ye gretly constreyned me, I wroghte this maner dede, that is gode +for my maistre but not wel for me. Natheles, I that +am such as ye seen am reprevede of a mannes synne.” +

+ +

+At this seyinge that other youled and toke him in +armes and wepynge seyde: “O Combabe, wherfore +hastow wrought gret mescheef? Wherfore hastow +don thiself suche a despyt that never yit no man ne +sayde? I preyse this not at alle. O herde herte, +that wast hardy for to don suche thinges, that I +wolde thou hadde neer soffred ne I neer seen! Me +wantede not this answere. But for als moche +as it was goddes wille, first shaltow han vengeaunce +of oure grace, the dethe of thi false chalengeres +hem self, and after schal comen a gret yifte, moche +gold and gret plentee silver and Assuriene clothes +and rialle destreres (royal chargers). And thou shalt come before +me withouten that ony man presente thee, and +noon schalle lette thee fro sight of me, thoghe I be +abedde with my wyf.”

A plain reminiscence of Herodotus3, 84 and118, with the significant change of fv uh yuraki to οὐδ᾽ ἣν γυναικί (Allinson).

Right as he seyde, right so +he didde. Tho weren ladde to dethe anon, but to +him the yiftes were goven and grettere frendschipe + + + + +was graunted. And it semede that Combabe hadde +not his pere in Assurye for wisdom and for blisse.

+ +

+And after, ther as he besoghte to finissche the +remenant of the temple, for he hadde laft it unfinissched, he was sent eftsones and broght it to an +ende, and abood there fro thens fromward. And be +cause of his vertue and wel doynge, the kyng vouchede +saf that his ymage in brasse scholde ben set in the +seyntuarye. And so for gerdon Combabe dwelleth yit +in the close, formed of brasse be crafte of Ermocle +the Rodien, lyk a womman in schappe, but clothed +as a man.

Hermocles of Rhodes is known only from this passage ; his name must have been preserved by an inscription on the statue, which we may be sure was the restoration of an older statue of the putative originator of the Galli and possibly real founder of the temple, installed in connection with the Seleucid restoration of the temple itself.

+ +

+The storie telleth that his beste frendes, for solas +of his wo, chosen to parte his lot; for thei gelten +hem and ladde that same manere lyf. But othere +men rehercen prestes lore to this matere, how that +Iuno lovynge Combabe putte it in the thoghtes of +manye to gelden hem, in the entente that he +scholde not mourne allone for manhode. +

+ +

+But evermore sithen that this custom was first establissched, +it abydeth yit, and everyche yeer manye men +gelden hem in the close and becomen as wommen, +wher it be that thei solacen Combabe or reioysen +Iuno. Algates thei gelden hem. And thise no +lenger clothen hem as men, but weren wommenes +wedes and don wommenes werkes. And as I herde, +the blame of this also is leyde on Combabe; for a +thyng befel him in this wyse. A straunge womman +that cam thider on pilgrimage saughe him whyl +he was fayre and clad yit as a man, and sche was +seysed of gret love. But after, whan sche lernede + + + + + +that he was marred, sche slowe hirself. Thanne for +despeyr that Combabe hadde be cause he was +acurst in love, he didde on femele clothinge to the +ende that never non other womman scholde ben +so begyled. That is whi Galles weren femele +aparayl.

Since Kombabos bears a very ancient name, since the temple-story ascribes the origin of the Galli to him, not to Attis, and since Attis does not figure at all in the worship as described by Lucian, the Galli can hardly be a Seleucid importation from Phrygia (Cumont); in that case Attis would have been imported also. Meyer, who believes the cult ancient here, but Hittite-Anatolian in its origin, finds evidence of Attis-worship in the name Atargatis (Atat-Ata), which he interprets as the Astarte of Attis; 7.¢., the goddess that is characterized by the worship of Attis (Aesch., p. 650). This view not only leaves Kombabos out of account, but does not reckon with the fact that the deity Ata was often, if not always, thought of as feminine (cf. Baudissin, p. 158, 1). The connection, however, between Attis and Ata is indubitable ; and I believe that there is an analogous connection between Kombabos (Assyr. Hum-ba-ba, Baby]. Hu-wa-wa, with characteristic w for b) and KéBnBos (Gallus), KvB48n (the goddess Cybele). It cannot be mere coincidence that in Syria Ku(m)baba serves Ata, while in Bhrygie Cybebe is served by Attis. That the transfer in which man and goddess exchanged names was from Semitic to non-Semitic soil is, it seems to me, likely from the antiquity of the name Ku(m)baba. Other arguments are not wanting.

+ +

+Of Combabe have I seyd ynow, and of Galles I +schalle make mencioun sone in another partie of my +boke,

C. 50-53.

how that they ben gelded, and in what +manere that thei ben buryed, and wherfore thei +entren not into the temple. But first it listeth me +to telle of the site of the temple and his gretnesse, +and therfore I schalle don right so. + +

+ +

+ +The place therinne the temple sytt isa hille ; and * +it liggeth wel in the myddes of the cytee, and two +walles enviroune it. Oon of tho walles is auncien, +but the tother is not mocheles elder than oure tyme. +The entree of the holy place maketh out toward the +Septemtryon, wel a 100 fadmes of largenesse; and in +that entree stont tho yerdes that Bachus leet set, +on heighte a 300 fadmes.

Some reduce these 300-fathom emblems to 30 by conjecture, but it is in unimportant details like this that Lucian ves rein to his inclination to parody. Mandeville gives the Howe of Babel the modest height of 64 furlongs—eight miles.

A man goth up the oon + + + + + + + +of thise yerdes twyes in the yeer and woneth at the +cop of the yerde for the space of 7 dayes. And the +cause of his goynge up, as men seyn, is this. Lewed +folk trowen that he speketh with the goddes on highe +and axeth bones for alle Surrye, and the goddeg +heren his preyeres fro there nyghe.

This is evidently the true reason, and not either of the two that follow. That the gods can hear better from near at hand is good Semitic psychology ; but the use of a pillar instead of a mountain-top, or a ziggurat, or the roof of a house, appears otherwise unevidenced in early Syria. “It was perhaps the memory of this strange rite (not however peculiar to Syria, but known also in India) which led Simeon the Stylite to ascend his column four centuries later ata site not very far west of the old temple of the Dea Syria” (C. R. Conder, Palestine, p. 206).

But othere +wenen that this also is don be cause of Deucalioun, +in tokene and mynde of that tribulacioun, whan +men wenten into montaynes and into the gret highe +trees for fere of the flode. Now to me, that is not +to beleven. I suppose wel that thei don this for +worschipe of Bachus, and I conclude it thus. Yerdes +that thei maken for worschipe of Bachus, on tho yerdes +thei setten alle weyes wodene men; but I schalle +not seye whi.

Compare Herodotus 2, 48, and the iepds Adyos. The explanation that Lucian has in mind is probably the ee story (Clement of Alexandria, Protrept. 2, p. 30 P.).

Therfore me thenketh, in goynge +up, that oon countrefeteth that other woden man. + +

+ +

+ +The manere of his goynge up is this. He putteth +a schort corde abouten himself and the yerde, and +thanne he climbeth on peces of wode ynaylled on +the yerde, bigge ynow for to lette setten (set his toes) on his +toon; and ther as he climbeth he throweth up the +corde with bothe hondes right as he mighte schake +the reynes of a charre. If ony ther be that hath +not seen this thing, but hath seen men that climben +trees of palme in Arabye or in Egypte, or elles +where, he undirstondeth wherof I speke.

This method of climbing palms is alluded to by Pliny, 13, 29.

+ + + + + + +

+ +

+Whan he is comen to the ende of his weye, he +letteth falle an other corde that he hath, that is +long, and draweth uppe what him list, wode and +clothes and purveyaunce, of the whiche he frameth +a sete lyk as a nest, theron he sytteth and abydeth +for the space of the before seyde dayes, And +manye comynge putten gold or silver or peraunter +brasse, that thei usen for here moneyes, in to a +vesselle that lyeth there neer, seyinge everychon +his name. Thann oon that stondeth there beside +calleth it uppe ; and whan that other resceyveth the +name of eech, he preyeth for him, and in preyinge +schaketh a thyng of brasse that souneth gret and +schrille whan it is stered.

Very likely the bronze sistrum ; fragments of these have been found in Phoenicia (Cook 45). The object was to scare away evil spirits, which as Lucian says elsewhere (vol. iii, p. 343), take flight if they hear a chink of bronze or iron.

And he ne slepeth never. +For if that ever he falle on slepe, a scorpioun goynge +up awaketh him and doth him pitous harm; and +that is the peyne that is leyde on him for slepynge.

There is probably special significance in the scorpion. Not only does it occur frequently on Babylonian seals, and later become the sign of the Zodiac, but in the Gilgamesh Epic (Frazer, Folklore,i, 112), the mountain, where the sun goes down (i.e. Antilian on ; Schrader-Zimmern, p. 573), is guarded by a scorpion man and woman.

+Now this tale that is told of the scorpioun is a holy +tale and wel semyng, but wher it be trewe or non, +I wot neer. Natheles, me semeth that drede of +fallynge avayleth moch to wakfulnesse. +

+ +

Now thanne, of yerde-climberes have I seyd y +now. + +

+ +

+But as touching the temple, it loketh ayenst +the sonnes rysynge, and the form and makyng +therof is right as thei bylden temples in Ionye. A +gret platte forme ryseth fro the erthe 2 fadmes of +highte, where on the temple sytt. The weye up to + + + + + + +it is mad of stone, that is not over long. And +whan thou art aboven, the parvys of the temple +scheweth thee a thing of grete merveylle, for it is +dight with dores of gold. And with inne, the temple +schyneth with mocheles gold, and the ceylours ben +alle goldene. And a hevenlyche savour cometh out +of it, lyk as cometh, men seyn, out of the londe of +Arabye. In goynge up, fro fer it sendeth toward +thee a wondur swete brethe; and ther as thou gost +thy weye, it fayleth never, but thi clothes kepen +that brethe ful longe tyme, and thou schalt evermore ben in remembraunce ther of. +

+ +

+And with inne, the temple is not oon, but in it is +mad an other chambre, to the which is an other weye +up, that is but schort. That chambre is not dight +with dores but liggeth alle open ayens thee. In to +the grete temple comen alle men, but in to the +litylle chambre the prestes only, and not alle the +prestes, but only thei that ben most nyghe to +the Goddes and han in governaunce alle the servys +of the temple. And in that chambre arn throned +the ydoles, that oon Iuno and that other that is +Tove, algates thei clepen him be another name.

The other name, the right one, is Hadad, or Ramman, god of the lightning and of the waters (rains and floods), known from very early times to the Semites, to the Mitani folk under the name of Teshub, and to the Hittites, upon whose monuments he is conspicuous, with the axe and the thunderbolt for attributes. He underlies not only Jupiter Heliopolitanus but Jupiter Dolichenus. Consequently his identification here also with Jupiter was inevitable, and it is chiefly in virtue of this that his spouse was identified with Juno (cf. Dussaud, Pauly-Wissowa, s.v., and Schrader- Zimmern, p. 447).

+And both ben of gold, and both sytten, but lyouns +beren Iuno, and that other sytt on boles.

Lucian’s statement is borne out by the coins; see Head, Hist. Numm., 2nd ed., p. 777. Atargatis is seen sometimes riding on a lion, sometimes enthroned between two of them ; Hadad (not Baal Kevan) is seated between two oxen. ‘On an inscription from North Syria (eighth century) Hadad has horns, and with this agrees the association of the bull with the god . . . we may conjecture that the small heads of bulls unearthed by the excavations are connected with his worship” (Cook, 90; cf. Schrader-Zimmern, p. 778). Compare Tobit, 1, 5. The lion appears also in connection with Ata, with “Kadesh,” who stands upon a lion in an Egyptian representation of her, and with several Babylonian deities, as well as with Cybele.

+ + + + + +

+ +

+And certeynely the symulacre of Iove ressembleth +Iove in alle pointes, as heed and garnements and +throne; and thou mightest not lyknen him unto +no thing elles, and thou wolde. +

+ +

+ But whan thou +lokest on Iuno, sche wil schewe thee grete dyversitee of semblauntz; for al be it that the hool, trewely +considered, be luno, natheles it conteyneth some +dele of Minerve and Venus and Luna and Cibella +and Deane and Fortune and Parcas.

Compare Plutarch, Crassus, 17, 6: “And the first warning sign came to him from this very goddess, whom some call Venus, others Juno, while others (cf. Cornutus 6) still regard her as the natural cause which supplies from moisture the beginnings and seeds of everything, and points out to mankind the source of all blessings. for as they were leaving her temple (where, Plutarch says, he had been taking an inventory of the treasures), first the younger Crassus stumbled and fell at the gate, and then his father fell over him” (Perrin’s translation). The identification with Aphrodite, which occurs on inscriptions from Delos, is due to her Astarte side ; to Lucian in this case it is of course particularly suggested by the famous cestus. What suggested the other goddesses is not clear to me in the case of Athena or of Nemesis; the rays indicate Selene, the distaff Artemis, and the sceptre the Parcae, or Moirai (Fates). cestus

And in that +oon hond sche holt a troncheon, and in that +other a distaf; and on hir hede sche bereth rayes, +and a tour, and that ceynt that men arayen with +Venus Celestial allone. And abouten hir sche hath +mo gold and precious stones right costlewe, some +whyte and some watry, and manye lyk wyn and +manye lyk fuyr; and therto sardoynes withouten +nombre and berylles and emeraudes. Thise stones +bryngen men of Egypte and Inde and Ethyope and +Medye and Ermonye and Babyloyne. But I schal +devyse you a thyng that is yit mo to speke of. +Sche bereth on hir hede a ston that hight Lampe +and hath his name after that that it doth. That ston +schyneth in the nyght with grete claretee and +serveth all the temple with light, right as it were +of lampes. In the daye his schyninge is feble but + + + + + +it hath a right fuyry aspect.

Compare Herodotus2, 44, on the great emerald pillar in the temple of Melkart at Tyre; also Mandeville, pp. 239, 276, ed. Halliwell, on luminous stones in the possession of the Emperor of Cathay and of Prester John. Diodorus (3, 39, 8) credits the topaz with this power.

And ther is an +other merveylle in that ydole. Gif thou loke on +hir stondynge ayenst hir, sche loketh on thee, and +if thou remeve thee, hir regard folweth thee; natheles +if an other beholde hir fro the tothere syde, sche +doth right so to him also. +

+ +

+And betwene hem stont a symulacre of gold, not +lyk the othere symulacres in no kynde, that hath +no propre schap but bereth the qualitees of the +other goddes. And the Assuriens hem selve clepen +it Tokene, for thei han not goven him no propre name ; +in sothe thei mowe not seyn whens it cam ne what +maner thyng it is. But some beleven, it is of Bachus, ~ +and othere that it is of Deucalioun, and othere that it +is of Semiramys. And for sothe a dowve of gold +stont on his hede, and so thei devisen that it is +Semiramys Tokene. And it doth iorney twyes +eech yeer to the See, for to fecchen that water +aforseyde.

It is clear from the passage in Melito quoted above that Lucian’s “token” (semeion) rests upon a misunderstanding of the name of a goddess, Simi, Simia, Semea (Néldeke ; cf. Hoefer, s.v. Semea in Roscher). The name also figures in the Semiramis-Derceto myth, for the royal overseer is called Simmas. Note also that the figure has a dove on its head. A Talmudic gloss cited by Drusius says: ‘“Samaritanus circumcidit in nomine imaginis columbam referentis quam inventam in vertice montis Garizim certo quodam ritu colunt” (Selden, de Dis Syris, p. 275). See Montgomery, Samaritans, p. 320.

+

+ +

+In the temple himself on the left syde in entrynge is +first a thron of Elye the sonne, but noon ymage of him +sytt there on. For of Sonne and Mone only schewen +thei non symulacres, and I lernede wherfore thei +folwen this usaunce. Thei seyn that of othere +goddes it is leful to lete make symulacres, for that + + + + + + +here schappes ben not seen of alle men. But Sonne +and Mone ben wel visible and alle men beholden +hem. Whi thanne make symulacres of thynges that +aperen in the eyr?

Compare Meyer, Gesch., p. 192, on the lack of images and temples in the Egyptian worship of Ra.

+

+ +

+And ther nyghe this throne is sett a symulacre ~ +of Apollo, not lyk as he is wont to ben formed. For +alle othere Jeven Apollo yong and formen him as a +stripling, but thise allone schewen a symulacre of +Apollo berded. And doynge this thei preisen hem +selve and repreven Grekes and alle othere men that +worschippen Apollo in lyknesse of a child. And the +resoun is, for it semeth hem gret folye to maken +schappes of Goddes inperfyt, and al that is yong +thei demen yit inperfyt. And here Apollo hath +other novelrye; for thei allone arayen him with +clothynges.

Apollo is Nebo, whose statue, bearded and clothed, erected at Kelach by Adad-Nirari III, son of Semiramis, may be seen at the British Museum (illustrated in Roscher, Lexikon, I, p. 49). The inscription that it bears implores long life for Adad-Nirari, king of Assyria, and for Sammuramat, the Lady of the Palace. Nebo was highly favoured by Semiramis, and also, in later days, by Antiochus Soter, who rebuilt his temple at Borsippa in 268 B.c. At Edessa, near Hieropolis, his worship continued until the coming of Christianity (Cureton, Ancient Syriac Documents, pp. 14, 22, 41). Contemporary testimony to its existence at FReropolie is furnished by Melito; see above, p. 353, note 3. Thestatue at Hieropolis that we find described in Macrobius seems to be a later one; for though it was bearded and clothed, as in Lucian’s day, there was a calathus on the head, a spear topped with a little figure of Victory in the right hand, a flower in the left, a breastplate on his body, and over it a snaky aegis; also, two eagles near by (Saturn, 1, 17, 67-70).

+

+ +

+Now of the wondres that he doth I can speke +largely, but I wol telle only that that is most +marveyllous; and first I schalle make mencioun +of the oracle. Ther ben manye oracles amonges +Grekes and manye amonges Egyptyens, and some in +Libye, and also manye in Asye. But thise oracles +speken not withouten prestes or prophetes; but + + + + + + +that oon meveth be himself and be himself acomplischeth his fercastinge, wher of the maner is right +so. Whan heis in wille for to make predicatioun, atte +firste he meveth on his thron, and thanne anon the +prestes beren him up; but if thei ne beren him +not up, he sweteth and meveth ever the more. And +whyls thei carryen him on here scholdres, he dryveth +hem, tornynge hem in alle weyes and lepynge fro +that oon to that other. And atte last the Chefe +Preste meteth him and axeth him of alle manere +thinges; and gif he wole not that a thyng ben don, +he draweth him backwardes; but if he commende a +thyng, he dryveth his bereres forwardes right as he +were dryvinge a charre.

At Heliopolis, Jupiter Heliopolitanus, who had absorbed “Apollo,” gave oracles in much the same way (Macrobius, Saturn, 1, 28. 13sgq.). So also did Ammon at his great Libyan shrine (Siwa) ; the description of the procedure when Alexander consulted it (Diodorus, 17, 50-51), somewhat blind in itself, is clear in the light of these parallels. The ikon of the Virgin at Phaneromene, Salamis, is credited with similar owers to-day (Capps), and for a parallel in modern Sierra eone, see Frazer, Folklore, iii, p. 323. .

So assemblen thei the +predicatiounes, and withouten this don thei no +thing, ne solempne ne lewede. And he speketh of +the yeer and the sesouns ther of, ye, whan thei +ne axe not; and he speketh of the Tokene, whan +it schal gon that iorney aforseyde. +

+ +

+And I schalle +seye you an other wonder that he wroghte in min +owene presence. Whan the prestes wolde beren +him up and carryen him, he lafte hem doun on the +erthe and fleighe in the eyr al be him self. +

+ +

+There beside Apollo is a symulacre of Atlas, and +there neer, of Mercure and of Lucine.

This is very likely the same triad of Semitic deities under another set of names, and in slightly different manifestations. For Atlas I would suggest Hadaranes, who according to Melito was worshipped here; a sign of the Zodiac would have sufficed to suggest the supporter of the heavens. Hermes(Mercury) should be Nebo at bottom, because that planet is the planet of Nebo; but the Heliopolitan Mercury who took the place of the Hieropolitan Apollo-Nebo in the triad is thought to have been called Simios (Dussaud). Eileithyia (Lucina), the helper in childbirth, is Mylitta, though here they may not have called her by that name (cf. Schrader-Zimmern, 423, note 7).

+ + + + + +

+ +

+Now have I devysed you how that the temple +is aparaylled with innen. Withouten is set a gret +awtere of brasse, and there nyghe ben othere symulacres of kynges and prestes withouten nombre ; and +I schalle telle you tho that ben moste worthy of +mencioun. At the lefte syde of the temple stont a +symulacre of Semiramys schewinge the temple with +hir righte hond, the whiche was sett up for this +resoun. Sche made ordeynaunce unto alle that +duelleden in Surrye that thei scholde worschippe hir +as here goddesse, recchynge nought of the othere +goddes and [uno hirself. And thei didde right +so. But after, for als moche as syknesses and tribulaciouns and peynes weren leyde on hir by the +goddes, sche cessed of that folye and knouleched that +sche was mortalle and commaunded alle hir subgettes +to tornen hem ayen un to Iuno. Wherfore sche +stont yit in suche gyse, devysing to alle that comen +that thei schulle worschippe luno, and knoulechynge +that sche is not goddesse no more, but that other.

There may be some truth in this legend, for Semiramis actually received worship in Carchemish, just north of Hieropolis.

+

+ +

+And in that place saughe I also ymages of Eleyne +and Ecube and Andromacha and Parys and Ector +and Achilles. And I saughe Nireos ymage, that +was sone of Aglaye, and Philomele and Progne, that +weren yit wommen, and Tereus himself, that was a +brid, and an other ymage of Semiramys, and of +Combabe that that I spak of, and a right fayr of +Stratonice, and oon of Alexaundre lyk as it were the +verray man, and there beside him stont Sardanapalle +in other schappe and other aparayl.

That is, with the figure and clothing of a woman.

+ + + + +

+ +

+And in the clos at large pasturen grete boles +and hors and egles and beres and lyouns; and thei +don no manere harm to men but ben everyche of +hem holy and tame.

Sacred animals were a common feature of temple-closes in Greece (Gardner-Jevons, Manual, p. 188). Plato introduces sacred bulls into his utopian Atlantis, Critias, 119 p.

+

+ +

+Prestes thei apoynten withouten nombre, of the +whiche some sleen the victimes and some beren the +offrynges of licours and some ben cleped Fuyrbereres +and some Awtere Prestes. Whan I was there, mo +than a 300 weren wont to assemblen hem for sacrifise. +Thei ben clothed in whyte robes alle, and thei han +a poynted cappe on here hedes.

For the pointed cap, see Cumont in Daremberg-Saglio, Dict. des Ant., s.v. Syria Dea, fig. 6698, and the reference in the next note (Abd-Hadad).

And everyche +yeer a newe chefe preste is sett over hem, that +allone wereth a robe of purpre and is crouned with a +coronale of gold.

Coins of Hieropolis, of the fourth century, B.c. (Babelon, Perses achéménides, No. 315), show the high priest Abd-Hadad in the dress here described. Compare Herodian 5, 3, 6 (costume of Elagabalus; cf. Dio Cassius 79, 11); Cureton, Ancient Syriac Documents, p. 41 (Sharbil, priest of Nebo) ; Athenaeus 5, 215 8.c. (priest of Sandan at Tarsus).

+

+ +

+And therto is other gret multytude of religious men, of floyteres and piperes and +Galles, and also wommen that ben wode and out of +here witte. +

+ +

+Twyes each day sacrifise is perfourmed, to the +which allecomen. To Iove thei sacrificen withouten +ony noys, ne syngynge not ne floytynge; but whan +thei presenten offrynges to Iuno, thanne thei syngen +and floyten and sounen cymbales. And as to this +thei mighte not telle me no thing certeyn. + +

+ +

+Ther is also a lak, a lityl fro the temple, in the +whiche holy fissches ben norysscht, withouten nombre +and of dyverse kyndes. Some of hem ben ful grete, +and thise han names and comen whan thei ben + + + + + + + +cleped. And whan I was there, amonges hem was +oon that werde gold. On his fynne was festned a +ioyelle of gold; and often tymes I saughe him, and +he hadde that ioyelle.

"At Hierapolis in Syria, in the lake of Venus, they (the fish) obey the spoken commands of the acditui ; when called, they come with their golden ornaments ; they show affection and let themselves be tickled (adulantes scalpuntur), and they open their mouths for people to put in their hands” (Pliny, Nat. Hist. 32, 17). According to Aelian (Nat. Hist. 12, 2) they swam in regular formation, and had leaders. The pond still exists, but the fish are no more (Cumont, Etudes Syriennes, p. 36 sq.). There were similar ponds at Ascalon, Edessa, and Smyrna: see the interesting inscription from Smyrna in Dittenberger, Sylloge Inscr. Grace.*, No. 584. The custom was transmitted to modern times (Baudissin, Studien, ii, pp. 159 and 165; Hogarth, Jc, p. 189). On the fish tabu in Syria, see Xenophon, Anab. 1, 4, 9; Menander, fragment 544 Kock; Cicero, de Nat. Deor. 3, 39; Diodorus 2, 4, 3; Plutarch, Moral. 170 D, 730D; Ovid, Fasti 2, 461 sqqg.; Athenaeus 4, 157 B; 8, 346 ¢ sqq. ; Clement Alex., Protrept. 2, 39, p. 35 e; Hyginus, Fab. 197;. Astron. 2, 30.

+

+ +

+That lak is passynge depe. I assayde it not, but +men seyn that it hath wel mo than a 200 fadmes ; +and in the myd place ther of stont an awtere of +stone. Seeynge it on a sodeyne, thou woldest +trowen that it fleyted and rode upon the water, and +manye men wenen thus; but I suppose that a gret +piler pight undernethe bereth up the awtere. And +it is ever more dressed with gerlondes and hath +encens brennynge, and manye swymmen overthwart +to it eech day for a vowe that thei han, and bryngen +gerlondes.

Gruppe (Gr. Myth. u. Religionsgesch., p. 813) connects this "Floating” island with the holy island of Tyre, the floating island of Chemmis in the swamps of Buto, and with the Greek stories of Delos and Patmos.

+

+ +

+At that place ben wondur grete festes, the which +highte Desceyntes unto the Lak, be cause that in +tho festes alle the ydoles gon doun to the lak. +Amonges hem Iuno cometh first, be cause of the +fissches, to the entente that Iove schalle not seen +hem first; for if so be that this happeth, thei dyen +alle, as men seyn. And for sothe he cometh to + + + + + + +seen hem, but sche, stondynge beforn him, letteth ; «3 +him, and with manye supplicatiouns sendeth him his : ** +weye.

"The rite of descending to the water (xardBaois, Semitic yerid) was common all over Syria. . . . Its purpose was to revive the water-sources and bring rain” (Dussaud, Pauly- Wissowa s.v. Hadad). Why the fish should need protection from Hadad is a mystery to me, unless here too Hadad had begun to be identified with the sun.

+

+ +

+Wondur grete ben also the festes that thei ben +wont to make in goynge to the see. Of tho festes +ne can I not seye no thing certeyn, be cause that +I ne wente not myself ne assayde not that pilgrimage. But what thei don whan thei retornen, +that I saughe and schalle devyse you. Thei beren +everychon a pot fulle of water, and thise pottes ben +seeled with waxe. And of hem self thei ne breke +not the seel for to schede it out; but ther is a holy +Cokke,

Not, according to Dussaud, a Gallus, but an overseer.

that woneth (dwells) nyghe to the lak, that whan +he resceyveth the vesseles he loketh to the seel, and +getteth him a fee for to undon the bond and remeve +the waxe; and the Cokke gadereth moche silver +thorghe this werk. And fro thens thei hem self +bryngen it in to the temple, and scheden it out; +and after this thei perfourmen sacrifise, and than +thei wenden hoom ayen. +

+ +

+But the grettest of alle festes wherof I knowe is +kepte in the firste somer sesoun, and some men +clepen it Fuyr Feste and some Torche Feste. Ther +inne thei don sacrifise in this wyse. Thei kutten +grete trees and setten hem in the clos, and after, +brynginge gotes and schepe and othere bestes, thei +hangen hem fro the trees, alle on lyve, and eke +briddes (birds) and clothes and ioyelles of gold and of silver, +And whan thei han mad everyche thing complet and +perfyt, thei beren the ydoles aboute the trees, and +thanne thei casten inne fuyr and als swythe alle tho + + + + + + +thinges brennen.

Baudissin (176, 3) knows no closer parallel than the Continental Mai-feste, and thinks that, if the Syrian custom came down from the North, a community of origin is possible. Somewhat similar is the practice at Tarsos of erecting a pyre, setting on it an image of the god Sandan, and then burning it up. Frazer (i, 126, 146) associates the two customs and ascribes their origin to the immolation of a human victim, the priest-king. For myself, I should like to know what became of the tree in the Attis-cult, that was cut down and brought into the temple, that the image of Attis might be tied to it (Frazer, i, 267). In the Gilgamesh Epic, Humbaba is posted by Bel as watcher of the cedars (Schrader-Zimmern, 570); and sacred trees still have offerings hung on them (Robertson Smith, Jel. of the Senvites, pp. 185-6).

To this feste comen manye bothe +fro Surrye and from alle the marches there aboute ; +and alle bryngen here owne holy thinges and han +alle here Tokenes made in lyknesse of that on. +

+ +

+And upon sette dayes the multytude assemblen +hem in the clos, and manye Galles and tho religious +men that I spak of pertourmen here cerimonyes ; +and thei kutten here owne armes and beten that oon +that other upon the bak.

See 1 Kings, 18, 26-28.

— And manye that stont +ther neer floyten, and manye beten timbres, and +othere syngen wode songes and holy. This is don +withouten the temple, and thei that don it comen +not in to the temple. +

+ +

+And in thise dayes Galles ben made. For whan +tho floyten and perfourmen here rytes, that folye +sone entreth into manye, and manye ther ben that +camen for to seen and thanne wroghten in thilke +manere. And I shal descryve what thei don. ‘The +yong man to whom Fortune hath goven this adversitee, he casteth offe his clothinge and cometh in to +the myddes, cryinge in a grete voyce, and taketh +up a swerd that hath stode there thise manye +yeeres, I wene. Thanne he geldeth him right anon +and renneth throghe the Cytee berynge in his +hondes tho parties therof he gelt him. And that +house into the whiche he schalle casten thise, he + + + + + + +getteth thens femele wedes and wommanlyche +aparayles. Thus don thei whan thei gelden hem. +

+ +

+And Galles at here dyenge ben not enterred in +lyk manere as other men, but gif a Galle dye, his +felawes liften him up and carryen him in to the +skirtes of the Cytee and sette doun the man himself +and the fertre on the whiche thei broghte him, and +easten stones aboven;

Compare Joshua8, 29, and for the modern practice, Baldensperger, 16, 1. Perhaps originally the Gallus was stoned to death at the expiration of a certain time.

and whan this is don, thei +wenden hoom ayen. And thei wayten for the nombre +of 7 dayes or that thei entren in to the temple; for +if thei entren before, thei misdon. +

+ +

+And the customes that thei folwen therto ben thise. If so +be that ony of hem seeth a dede man, he cometh +not in to the temple that day; but on the nexte +daye, aftre that he hath pured him, thanne he +entreth. And tho that ben of the dede mannes kyn +wayten for the space of 30 dayes and lette schaven +here hedes or thei entren; but before that this hath +ben don, it is not leful for to entren.

On the pollution of death, see Leviticus 21, 1-3; Ezekiel 44,25. Cf. Frazer, ii, 227 sqgq. On shaving the head, Levit. 21,5; Ezekiel 44, 20.

+

+ +

+Thei sacrificen boles and kyn and gotes and schepe. +Swyn only thei ne sacrificen not nouther eten be cause +that thei demen hem unclene.

Klagabalus, by way of syortula, gave away all manner of animals except pigs; “for he abstained from them by the law of the Phoenicians” (Herodian 5, 6,9; cf. Dio Cassius 79,11). Suidas 8.v. Aouvivos alludes to the custom as Syrian, and Sophronius (Migne 87, 3, p. 3624) in the case of a girl from Damascus ascribes it to the worship of Adonis. See Baudissin, p. 142 sgg. “In Palestine and Syria the animal was used in certain exceptional sacrifices which were recognized as idolatrous (Isaiah 65, 4 ; 66, 17) and it was an open: uestion whether it was really polluted or holy” (Cook, 48). here was similar uncertainty in Egypt; see Herodotus 2,47, and Plutarch, Jsis and Osiris, 8. Lucian is perhaps thinking of the pig as holy in connection with the Eleusinian mysteries, and Demeter worship generally. It was holy also in Crete, and apparently in Babylon (Ninib).

But othere men +demen hem not unclene but holy. And amonges +briddes the dowve semeth hem wondur holy thing, + + + + + + + +and thei ben not wont so moche as to touchen hem ; +and gif thei touchen hem maugree hem selven, thei +ben unclene that day. Therfore dowves lyven: +amonges hem and entren here houses and gadren +here mete for the moste part atte erthe.

“In Syria by the sea is a city named Ascalon. ... I saw there an impossible number of doves at the crossways and about every house. When I asked the reason, they said it was not permissible to catch them; for the inhabitants, from a remote period, had been forbidden to enjoy them. So tame is the creature through security that it always lives not only under the same roof with man but at the same table, and abuses its immunity” (Philo Judaeus, quoted by Eusebius, Pracp. Evang. 8, 14, 50). See Hehn, Kulturpflanzen und Haustiere,6 p. 329 sqq. ; Baudissin, Studien, ii, p. 191.

+

+ +

+And I schal telle you what the pilgrimes alle don. +Whan that a man wole faren for the firste sythe (time) to +the Holy Cytee, he schaveth his heed and his browes,

Shaving the head and brows was probably purificatery in this connection. See Plutarch, Isis and Osiris, 4.

+and after that, he sacrificeth a schep; and than he +kerveth it and eteth it alle, saf only the flees that +he leyeth on the erthe and kneleth ther on, and +taketh the bestes feet and heed and putteth upon +his owne heed. Ther with alle he preyeth, askynge +that this present sacrifise be resceyved and behotynge (promising) a grettere that nexte sythe.

By this procedure the worshipper seems clearly to indicate that the sacrificed sheep is a substitute for himself; it is so understood by Frazer, Folklore, i, 414, 425-428. What the worshipper says and does is equivalent to: “Take “ this poor offering in my stead, part for part ; myself I will offer next time,” In Schrader-Zimmern, p. 597, a cuneiform inscription is cited that concerns such a vicarious sacrifice : "The lamb, the substitute for a man, the lamb he gives for the man’s life; the head of the lamb he gives for the head of the man,” etc. For another view, see Robertson Smith, Rel. of the Semites, p. 438.

And whan alle this is +atte ende, he putteth a gerlond on his owne heed +and on the hedes of his felawes that wolle gon that +ilke pilgrimage. Thanne levynge his owne contree +he doth iorney; and he useth cold watre bothe for +to wasschen with and to drynken, and slepeth +alle weyes on the erthe; for he ne may not liggen +in no maner bedde un to tyme that his pilgrimage +be fulfilled and he be comen ayen to his owne +contree.

Psalm 132, 3; cf, Robertson Smith, Rel. of the Semites, 481 sqq.

+ +

+ +

+And in the Holy Cytee he is reseeyved + + + + + + + + +of an hoste that he knoweth not propurly. For +certeyne men in that place ben apoynted unto +everyche cytee as hostes, and dyverse kynredes han +this office of linage. And Assuryens clepen tho +men Maistres be cause thei techen hem everyche +thing. +

+ +

+And the sacrifises ben not perfourmed in the +temple, but whan he hath presented his victime +beforn the awtere, he schedeth offrynge of wyn +there on, and thanne he ayen ledeth him on lyve +to his logging, and’ whan he is comen there he +sacrificeth and preyeth be him self. +

+ +

+Ther is also this other maner sacrifise. Theidressen +here victimes with gerlondes and hurlen hem doun +the degrees of the entree on lyve, and in fallynge +doun thei dyen. And some men hurlen here owne +children thens, but not in lyke manere as the bestes. +Thei putten hem in a walet and beren hem doun +in hond, and thei scornen hem with alle, seyinge +that thei ben not children but oxen.

A relic of child-sacrifice. “Shall I give my first-born for my transgression, the fruit of my body for the sin of my soul?” (Micah 6,7). On traces of infant sacrifice discovered in the excavations in Palestine, see Cook, pp. 36, 38, 43; Frazer, Folklore i, 418 and note. From recent excavations in asanctuary of Tanit at Carthage, it is apparent that firstborn children were offered to that goddess during the whole period of Punic occupation (Am. Journal of Archaevl., 1923, R 107). “Jephthah’s daughter had many successors before adrian tried to stamp out the practice. At Laodicea a virgin was annually sacrificed to ‘ Athena’ until a deer took her place ; Elagubalus was accused of offering children in his sun-temple at Rome; . . . an Arabian tribe annually sacrificed a child, which they buried beneath the altar that served them as an idol. In many parts, too, bodies of slain victims were used for purposes of. divination” (Bouchier, Syria as a Roman Province, p. 247 sq.).

+

+ +

+And alle Ieten marke hem, some on the wriste +and some on the nekke; and for that skylle alle +Assuryens beren markes.

Lucian probably means tattooing, although actual brandng was practised on occasion. “Some are afflicted with such an extravagancy of madness that, leaving themselves no room for a change of mind, they embrace slavery to the works of human hands, admitting it in writing, not upon sheets of papyrus as the custom is in the case of human chattels, but by branding it upon their bodies with a heated iron with a view to its indelible permanency ; for even time does not fade these letters” (Philo Judaeus, de Monarchia 1, 8 fin.). The view that this was the “mark of Cain” is forever being advanced anew, only to be anew denied. The practice was forbidden to the Jews (Levit. 19, 28, where the Septuagint reads: kal ypdupara orixta ob worhoere ev éyiv), Among the Moslem population it still survives, but apparently without any religious significance. “A Syrian custom: the workers in tattoo are generally Syrian, and the decoration is seen mainly in Syria and North Palestine” (H. Rix, Tent and Testament, p. 103). In du Soul’s time all Christians who visited the Holy Land came back tattooed, he tells us (Lucian, ed. Hemsterhuys-Reitz, iii, p. 489).

+ + + + + + +

+ +

+And thei don another thing, in the whiche thei +acorden to men of Trosen allone of Grekes, and I +schalle telle you what tho don. Men of Trosen han +made ordeynaunce as touchinge the maydens and +the bachelers, that thei schulle not maryen or thei +lette scheren here lokkes for worschipe of Ypolite ; +and so thei don. That thing is don also in the +Holy Cytee. The bacheleres offren of here berdes, +and the children from here birthe leten holy crulles +growe, the which thei scheren whan thei ben presented in the temple and putten in boystes outher +of silver or often tymes of gold, that thei naylen +faste in the temple, and than gon here weye; but +first thei wryten there on here names everychon. +Whan I was yong, I fulfilled that ryte; and bothe +my crulle and my name ben yit in the seyntuarye.For the custom at Troezen see Pausanias 2, 32, 1; but he speaks only of girls. Its general prevalence is shown in Frazer’s note on that passage, in which the item of chief interest in connection with Lucian is that in Caria, at the temple of Zeus Panamaros, it was customary for a man to dedicate a lock of hair in a stone receptacle on which was carved his name and that of the priest or priestess in charge the receptacle was preserved in the temple. +

+
+ diff --git a/data/tlg0062/tlg041/tlg0062.tlg041.perseus-grc2.xml b/data/tlg0062/tlg041/tlg0062.tlg041.perseus-grc2.xml index 14a8abd6d..bef63a998 100644 --- a/data/tlg0062/tlg041/tlg0062.tlg041.perseus-grc2.xml +++ b/data/tlg0062/tlg041/tlg0062.tlg041.perseus-grc2.xml @@ -7,17 +7,19 @@ Περὶ τῆς Συρίης Θεοῦ Lucian -A. M. Harmon +Austin Morris Harmon, 1878-1950 Perseus Project, Tufts University Gregory Crane Prepared under the supervision of Bridget Almas Lisa Cerrato +Gregory Crane Rashmi Singhal The National Endowment for the Humanities +Harvard Library Arcadia Fund Google Digital Humanities Awards Program @@ -31,14 +33,14 @@ Available under a Creative Commons Attribution-ShareAlike 4.0 International License - + Lucian Lucian - A. M. Harmon + Austin Morris Harmon, 1878-1950 London William Heinemann Ltd. @@ -53,25 +55,25 @@ - +

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ἐστιν ἐν Σῠίῃ πόλις οὐ πολλὸν ἀπὸ τοῦ Ἐύφρήτεω ποταμοῦ, καλέεται δὲ Ἱρή, καὶ ἔστιν ἱρὴ τῆς Ἤρης τῆς Ἀσσυρίης. δοκέει δέ μοι, τόδε τὸ οὔνομα οὐκ ἅμα τῇ πόλει οἰκεομένῃ] ἐγένετο, ἀλλὰ τὸ μὲν ἀρχαῖον ἄλλο ἦν, μετὰ δὲ σφίσι τῶν ἱρῶν μεγάλων γιγνομένων ἐς τόδε ἡ ἐπωνυμίη ἀπίκετο. περὶ ταύτης ὦν τῆς πόλιος ἔρχομαι ἐρέων ὁκόσα ἐν αὐτῇ ἐστιν· ἐρέω δὲ καὶ νόμους τοῖσιν ἐς τὰ ἱρὰ χρέωνται, καὶ πανηγύριας τὰς ἄγουσιν καὶ θυσίας τὰς ἐπιτελέουσιν. ἐρέω δὲ καὶ ὁκόσα καὶ περὶ τῶν τὸ ἱρὸν εἱσαμένων μυθολογέουσι, καὶ τὸν νηὸν ὅκως ἐγένετο. γράφω δὲ Ἀσσύριος ἐών, καὶ τῶν ἀπηγέομαι τὰ μὲν αὐτοψίῃ μαθών, τὰ δὲ παρὰ τῶν ἱρέων ἐδάην, ὁκόσα ἐόντα ἐμεῦ πρεσβύτερα ἐγὼ ἱστορέω.

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πρῶτοι μὲν ὦν ἀνθρώπων τῶν ἡμεῖς ἴδμεν Αἰγύπτιοι λέγονται, θεῶν τε ἐννοίην λαβεῖν καὶ ἱρὰ εἵσασθαι καὶ τεμένεα καὶ πανηγύριας ἀποδεῖξαι. πρῶτοι δὲ καὶ οὐνόματα ἱρὰ ἔγνωσαν καὶ λόγους ἱροὺς ἔλεξαν. μετὰ δὲ οὐ πολλοστῷ χρόνῳ παρʼ Αἰγυπτίων λόγον Ἀσσύριοι ἐς θεοὺς ἤκουσαν, καὶ ἱρὰ καὶ νηοὺς ἤγειραν, ἐν τοῖς καὶ ἀγάλματα ἔθεντο καὶ ξόανα ἐστήσαντο.

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τὸ δὲ παλαιὸν καὶ παρʼ Αἰγυπτίοισιν ἀξόανοι νηοὶ ἔσαν. καὶ ἔστιν ἱρὰ καὶ ἐν Συρίῃ οὐ παρὰ πολὺ τοῖς Αἰγυπτίοισιν ἰσοχρονέοντα, τῶν ἐγὼ πλεῖστα ὄπωπα, τό γε τοῦ Ἡρακλέος τὸ ἐν Τύρῳ, οὐ τούτου τοῦ Ἡρακλέος τὸν Ἕλληνες ἀείδουσιν, ἀλλὰ τὸν ἐγὼ λέγω πολλὸν ἀρχαιότερος καὶ Τύριος ἥρως ἐστίν.

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ἔνι δὲ καὶ ἄλλο ἱρὸν ἐν Φοινίκῃ μέγα, τὸ Σιδόνιοι ἔχουσιν. ὡς μὲν αὐτοὶ λέγουσιν, Ἀστάρτης ἐστὶν Ἀστάρτην δʼ ἐγὼ δοκέω Σεληναίην ἔμμεναι. ὡς δὲ μοί τις τῶν ἱρέων ἀπηγέετο, Εὐρώπης ἐστὶν τῆς Κάδμου ἀδελφεῆς· ταύτην δὲ ἐοῦσαν Ἀγήνορος τοῦ βασιλέως θυγατέρα, ἐπειδὴ τε ἀφανὴς ἐγεγόνεεν οἱ Φοίνικες τῷ νηῷ ἐτιμήσαντο καὶ λόγον ἱρὸν ἐπʼ αὐτῇ ἔλεξαν, ὅτι ἐοῦσαν καλὴν Ζεὺς ἐπόθεεν καὶ τὸ εἶδος εἰς ταῦρον ἀμειψάμενος ἥρπασεν καί μιν ἐς Κρήτην φέρων ἀπίκετο. τάδε μὲν καὶ τῶν ἄλλων Φοινίκων ἤκουον, καὶ τὸ νόμισμα τῷ Σιδόνιοι χρέωνται τὴν Εὐρώπην ἐφεζομένην ἔχει τῷ ταύρῳ τῷ Διί· τὸν δὲ νηὸν οὐκ ὁμολογέουσιν Εὐρώπης ἔμμεναι.

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ἔχουσι δὲ καὶ ἄλλο Φοίνικες ἱρόν, οὐκ Ἀσσύριον ἀλλʼ Αἰγύπτιον, τὸ ἐξ Ἡλίου πόλιος ἐς τὴν Φοινίκην ἀπίκετο. ἐγὼ μέν μιν οὐκ ὄπωπα, μέγα δὲ καὶ τόδε καὶ ἀρχαῖόν ἐστιν.

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εἶδον δὲ καὶ ἐν Βύβλῳ μέγα ἱρὸν Ἀφροδίτης Βυβλίης, ἐν τῷ καὶ τὰ ὄργια ἐς Ἄδωνιν ἐπιτελέουσιν ἐδάην δὲ καὶ τὰ ὄργια. λέγουσι γὰρ δὴ ὦν τὸ ἔργον τὸ ἐς Ἄδωνιν ὑπὸ τοῦ συὸς ἐν τῇ χώρῃ τῇ σφετέρῃ γενέσθαι, καὶ μνήμην τοῦ πάθεος τύπτονταί τε ἑκάστου ἔτεος καὶ θρηνέουσι καὶ τὰ ὄργια ἐπιτελέουσι καὶ σφίσι μεγάλα πένθεα ἀνὰ τὴν χώρην ἵσταται. ἐπεὰν δὲ ἀποτύψωνταί τε καὶ ἀποκλαύσωνται, πρῶτα μὲν καταγίζουσι τῷ Ἀδώνιδι ὅκως ἐόντι νέκυι, μετὰ δὲ τῇ ἑτέρῃ ἡμέρῃ ζώειν τέ μιν μυθολογέουσι καὶ ἐς τὸν ἠέρα πέμπουσι καὶ τὰς κεφαλὰς ξύρονται ὅκως Αἰγύπτιοι ἀποθανόντος Ἄπιος. γυναικῶν δὲ ὁκόσαι οὐκ ἐθέλουσι ξύρεσθαι, τοιήνδε ζημίην ἐκτελέουσιν ἐν μιῇ ἡμέρῃ ἐπὶ πρήσει τῆς ὥρης ἵστανται· ἡ δὲ ἀγορὴ μούνοισι ξείνοισι παρακέαται, καὶ ὁ μισθὸς ἐς τὴν Ἀφροδίτην θυσίη γίγνεται.

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εἰσὶ δὲ ἔνιοι Βυβλίων οἳ λέγουσι παρὰ σφίσι τεθάφθαι τὸν Ὄσιριν τὸν Αἰγύπτιον, καὶ τὰ πένθεα καὶ τὰ ὄργια οὐκ ἐς τὸν Ἄδωνιν ἀλλʼ ἐς τὸν Ὄσιριν πάντα πρήσσεσθαι. ἐρέω δὲ καὶ ὁκόθεν καὶ τάδε πιστὰ δοκέουσι. κεφαλὴ ἑκάστου ἔτεος ἐξ Αἰγύπτου ἐς τὴν Βύβλον ἀπικνέεται πλώουσα τὸν μεταξὺ πλόον ἑπτὰ ἡμερέων, καί μιν οἱ ἄνεμοι φέρουσι θείῃ ναυτιλίῃ· τρέπεται δὲ οὐδαμά, ἀλλʼ ἐς μούνην τὴν Βύβλον ἀπικνέεται. καὶ ἔστι τὸ σύμπαν θωῦμα. καὶ τοῦτο ἑκάστου ἔτεος γίγνεται, τὸ καὶ ἐμεῦ παρεόντος ἐν Βύβλῳ ἐγένετο· καὶ τὴν κεφαλὴν ἐθεησάμην Βυβλίνην.

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ἔνι δὲ καὶ ἄλλο θωῦμα ἐν τῇ χώρῃ τῇ Βυβλίῃ. ποταμὸς ἐκ τοῦ Λιβάνου τοῦ οὔρεος ἐς τὴν ἅλα ἐκδιδοῖ· οὔνομα τῷ ποταμῷ Ἄδωνις ἐπικέαται. ὁ δὲ ποταμὸς ἑκάστου ἔτεος αἱμάσσεται καὶ τὴν χροιὴν ὀλέσας ἐσπίπτει ἐς τὴν θάλασσαν καὶ φοινίσσει τὸ πολλὸν τοῦ πελάγεος καὶ σημαίνει τοῖς Βυβλίοις τὰ πένθεα. μυθέονται δὲ ὅτι ταύτῃσι τῇσι ἡμέρῃσιν ὁ Ἄδωνις ἀνὰ τὸν Λίβανον τιτρώσκεται, καὶ τὸ αἷμα ἐς τὸ ὕδωρ ἐρχόμενον ἀλλάσσει τὸν ποταμὸν καὶ τῷ ῥόῳ τὴν ἐπωνυμίην διδοῖ. ταῦτα μὲν οἱ πολλοὶ λέγουσιν. ἐμοὶ δέ τις ἀνὴρ Βύβλιος ἀληθέα δοκέων λέγειν ἑτέρην ἀπηγέετο τοῦ πάθεος αἰτίην. ἔλεγεν δὲ ὧδε· ὁ Ἄδωνις ὁ ποταμός, ὦ ξεῖνε, διὰ τοῦ Λιβάνου ἔρχεται· ὁ δὲ Λίβανος κάρτα ξανθόγεώς ἐστιν. ἄνεμοι ὦν τρηχέες ἐκείνῃσι τῇσι ἡμέρῃσι ἱστάμενοι τὴν γῆν τῷ ποταμῷ ἐπιφέρουσιν ἐοῦσαν ἐς τὰ μάλιστα μιλτώδεα, ἡ δὲ γῆ μιν αἱμώδεα τίθησιν καὶ τοῦδε τοῦ πάθεος οὐ τὸ αἷμα, τὸ λέγουσιν, ἀλλʼ ἡ χώρη αἰτίη. ὁ μέν μοι Βύβλιος τοσάδε ἀπηγέετο· εἰ δὲ ἀτρεκέως ταῦτα ἔλεγεν, ἐμοὶ μὲν δοκέει κάρτα θείη καὶ τοῦ ἀνέμου ἡ συντυχίη.

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Ἔστιν ἐν Συρίῃ πόλις οὐ πολλὸν ἀπὸ τοῦ Εὐφρήτεω ποταμοῦ, καλέεται δὲ Ἱρή, καὶ ἔστιν ἱρὴ τῆς Ἥρης τῆς Ἀσσυρίης. δοκέει δέ μοι, τόδε τὸ οὔνομα οὐκ ἅμα τῇ πόλει οἰκεομένῃ ἐγένετο, ἀλλὰ τὸ μὲν ἀρχαῖον ἄλλο ἦν, μετὰ δὲ σφίσι τῶν ἱρῶν μεγάλων γιγνομένων ἐς τόδε ἡ ἐπωνυμίη ἀπίκετο. περὶ ταύτης ὦν τῆς πόλιος ἔρχομαι ἐρέων ὁκόσα ἐν αὐτῇ Ἔστιν· ἐρέω δὲ καὶ νόμους τοῖσιν ἐς τὰ ἱρὰ χρέωνται, καὶ πανηγύριας τὰς ἄγουσιν καὶ θυσίας τὰς ἐπιτελέουσιν. ἐρέω δὲ καὶ ὁκόσα καὶ περὶ τῶν τὸ ἱρὸν εἱσαμένων μυθολογέουσι, καὶ τὸν νηὸν ὅκως ἐγένετο. γράφω δὲ Ἀσσύριος ἐών, καὶ τῶν ἀπηγέομαι τὰ μὲν αὐτοψίῃ μαθών, τὰ δὲ παρὰ τῶν ἱρέων ἐδάην, ὁκόσα ἐόντα ἐμεῦ πρεσβύτερα ἐγὼ ἱστορέω.

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πρῶτοι μὲν ὦν ἀνθρώπων τῶν ἡμεῖς ἴδμεν Αἰγύπτιοι λέγονται θεῶν τε ἐννοίην λαβεῖν καὶ ἱρὰ εἵσασθαι καὶ τεμένεα καὶ πανηγύριας ἀποδεῖξαι. πρῶτοι δὲ καὶ οὐνόματα ἱρὰ ἔγνωσαν καὶ λόγους ἱροὺς ἔλεξαν. μετὰ δὲ οὐ πολλοστῷ χρόνῳ παρʼ Αἰγυπτίων λόγον Ἀσσύριοι ἐς θεοὺς ἤκουσαν, καὶ ἱρὰ καὶ νηοὺς ἤγειραν, ἐν τοῖς καὶ ἀγάλματα ἔθεντο καὶ ξόανα ἐστήσαντο.

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τὸ δὲ παλαιὸν καὶ παρʼ Αἰγυπτίοισιν ἀξόανοι νηοὶ ἔσαν. καὶ ἔστιν ἱρὰ καὶ ἐν Συρίῃ οὐ παρὰ πολὺ τοῖς Αἰγυπτίοισιν ἰσοχρονέοντα, τῶν ἐγὼ πλεῖστα ὄπωπα, τό γε τοῦ Ἡρακλέος τὸ ἐν Τύρῳ, οὐ τούτου τοῦ Ἡρακλέος τὸν Ἕλληνες ἀείδουσιν, ἀλλὰ τὸν ἐγὼ λέγω πολλὸν ἀρχαιότερος καὶ Τύριος ἥρως ἐστίν.

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ἔνι δὲ καὶ ἄλλο ἱρὸν ἐν Φοινίκῃ μέγα, τὸ Σιδόνιοι ἔχουσιν. ὡς μὲν αὐτοὶ λέγουσιν, Ἀστάρτης ἐστίν· Ἀστάρτην δʼ ἐγὼ δοκέω Σεληναίην ἔμμεναι. ὡς δέ μοί τις τῶν ἱρέων ἀπηγέετο, Εὐρώπης ἐστὶν τῆς Κάδμου ἀδελφεῆς· ταύτην δὲ ἐοῦσαν Ἀγήνορος τοῦ βασιλέως θυγατέρα, ἐπειδή τε ἀφανὴς ἐγεγόνεεν, οἱ Φοίνικες τῷ νηῷ ἐτιμήσαντο καὶ λόγον ἱρὸν ἐπʼ αὐτῇ ἔλεξαν, ὅτι ἐοῦσαν καλὴν Ζεὺς ἐπόθεεν καὶ τὸ εἶδος εἰς ταῦρον ἀμειψάμενος ἥρπασεν καί μιν ἐς Κρήτην φέρων ἀπίκετο. τάδε μὲν καὶ τῶν ἄλλων Φοινίκων ἤκουον, καὶ τὸ νόμισμα τῷ Σιδόνιοι χρέωνται τὴν Εὐρώπην ἐφεζομένην ἔχει τῷ ταύρῳ τῷ Διί· τὸν δὲ νηὸν οὐκ ὁμολογέουσιν Εὐρώπης ἔμμεναι.

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ἔχουσι δὲ καὶ ἄλλο Φοίνικες ἱρόν, οὐκ Ἀσσύριον ἀλλʼ Αἰγύπτιον, τὸ ἐξ Ἡλίου πόλιος ἐς τὴν Φοινίκην ἀπίκετο. ἐγὼ μέν μιν οὐκ ὄπωπα, μέγα δὲ καὶ τόδε καὶ ἀρχαῖόν ἐστιν.

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εἶδον δὲ καὶ ἐν Βύβλῳ μέγα ἱρὸν Ἀφροδίτης Βυβλίης, ἐν τῷ καὶ τὰ ὄργια ἐς Ἄδωνιν ἐπιτελέουσιν· ἐδάην δὲ καὶ τὰ ὄργια. λέγουσι γὰρ δὴ ὦν τὸ ἔργον τὸ ἐς Ἄδωνιν ὑπὸ τοῦ συὸς ἐν τῇ χώρῃ τῇ σφετέρῃ γενέσθαι, καὶ μνήμην τοῦ πάθεος τύπτονταί τε ἑκάστου ἔτεος καὶ θρηνέουσι καὶ τὰ ὄργια ἐπιτελέουσι καὶ σφίσι μεγάλα πένθεα ἀνὰ τὴν χώρην ἵσταται. ἐπεὰν δὲ ἀποτύψωνταί τε καὶ ἀποκλαύσωνται, πρῶτα μὲν καταγίζουσι τῷ Ἀδώνιδι ὅκως ἐόντι νέκυι, μετὰ δὲ τῇ ἑτέρῃ ἡμέρῃ ζώειν τέ μιν μυθολογέουσι καὶ ἐς τὸν ἠέρα πέμπουσι καὶ τὰς κεφαλὰς ξύρονται ὅκως Αἰγύπτιοι ἀποθανόντος Ἄπιος. γυναικῶν δὲ ὁκόσαι οὐκ ἐθέλουσι ξύρεσθαι, τοιήνδε ζημίην ἐκτελέουσιν· ἐν μιῇ ἡμέρῃ ἐπὶ πρήσει τῆς ὥρης ἵστανται· ἡ δὲ ἀγορὴ μούνοισι ξείνοισι παρακέαται, καὶ ὁ μισθὸς ἐς τὴν Ἀφροδίτην θυσίη γίγνεται.

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εἰσὶ δὲ ἔνιοι Βυβλίων οἳ λέγουσι παρὰ σφίσι τεθάφθαι τὸν Ὄσιριν τὸν Αἰγύπτιον, καὶ τὰ πένθεα καὶ τὰ ὄργια οὐκ ἐς τὸν Ἄδωνιν ἀλλʼ ἐς τὸν Ὄσιριν πάντα πρήσσεσθαι. ἐρέω δὲ καὶ ὁκόθεν καὶ τάδε πιστὰ δοκέουσι. κεφαλὴ ἑκάστου ἔτεος ἐξ Αἰγύπτου ἐς τὴν Βύβλον ἀπικνέεται πλώουσα τὸν μεταξὺ πλόον ἑπτὰ ἡμερέων, καί μιν οἱ ἄνεμοι φέρουσι θείῃ ναυτιλίῃ· τρέπεται δὲ οὐδαμά, ἀλλʼ ἐς μούνην τὴν Βύβλον ἀπικνέεται. καὶ ἔστι τὸ σύμπαν θωῦμα. καὶ τοῦτο ἑκάστου ἔτεος γίγνεται, τὸ καὶκαὶ τοῦτο —τὸ καὶ N: not in ΓΕ. In both old MSS. the first hand left a space in which these words were entered long afterward. ἐμεῦ παρεόντος ἐν Βύβλῳ ἐγένετο· καὶ τὴν κεφαλὴν ἐθεησάμην Βυβλίνην.

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ἔνι δὲ καὶ ἄλλο θωῦμα ἐν τῇ χώρῃ τῇ Βυβλίῃ. ποταμὸς ἐκ τοῦ Λιβάνου τοῦ οὔρεος ἐς τὴν ἅλα ἐκδιδοῖ· οὔνομα τῷ ποταμῷ Ἄδωνις ἐπικέαται. ὁ δὲ ποταμὸς ἑκάστου ἔτεος αἱμάσσεται καὶ τὴν χροιὴν ὀλέσας ἐσπίπτει ἐς τὴν θάλασσαν καὶ φοινίσσει τὸ πολλὸν τοῦ πελάγεος καὶ σημαίνει τοῖς Βυβλίοις τὰ πένθεα. μυθέονται δὲ ὅτι ταύτῃσι τῇσι ἡμέρῃσιν ὁ Ἄδωνις ἀνὰ τὸν Λίβανον τιτρώσκεται, καὶ τὸ αἷμα ἐς τὸ ὕδωρ ἐρχόμενον ἀλλάσσει τὸν ποταμὸν καὶ τῷ ῥόῳ τὴν ἐπωνυμίην διδοῖ. ταῦτα μὲν οἱ πολλοὶ λέγουσιν. ἐμοὶ δέ τις ἀνὴρ Βύβλιος ἀληθέα δοκέων λέγειν ἑτέρην ἀπηγέετο τοῦ πάθεος αἰτίην. ἔλεγεν δὲ ὧδε· ὁ Ἄδωνις ὁ ποταμός, ὦ ξεῖνε, διὰ τοῦ Λιβάνου ἔρχεται· ὁ δὲ Λίβανος κάρτα ξανθόγεώς ἐστιν. ἄνεμοι ὦν τρηχέες ἐκείνῃσι τῇσι ἡμέρῃσι ἱστάμενοι τὴν γῆν τῷ ποταμῷ ἐπιφέρουσιν ἐοῦσαν ἐς τὰ μάλιστα μιλτώδεα, ἡ δὲ γῆ μιν αἱμώδεα τίθησιν· καὶ τοῦδε τοῦ πάθεος οὐ τὸ αἷμα, τὸ λέγουσιν, ἀλλʼ ἡ χώρη αἰτίη. ὁ μέν μοι Βύβλιος τοσάδε ἀπηγέετο· εἰ δὲ ἀτρεκέως ταῦτα ἔλεγεν, ἐμοὶ μὲν δοκέει κάρτα θείη καὶ τοῦ ἀνέμου ἡ συντυχίη.

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ἀνέβην δὲ καὶ ἐς τὸν Λίβανον ἐκ Βύβλου, ὁδὸν ἡμέρης, πυθόμενος αὐτόθι ἀρχαῖον ἱρὸν Ἀφροδίτης ἔμμεναι, τὸ Κινύρης εἵσατο, καὶ εἶδον τὸ ἱρόν, καὶ ἀρχαῖον ἦν.

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τάδε μέν ἐστι τὰ ἐν τῇ Συρίῃ ἀρχαῖα καὶ μεγάλα ἱρά.

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τοσούτων δὲ ἐόντων ἐμοὶ δοκέει οὐδὲν τῶν ἐν τῇ ἱρῇ πόλει μέζον ἔμμεναι οὐδὲ νηὸς ἄλλος ἁγιώτερος οὐδὲ χώρη ἄλλη ἱροτέρη. ἔνι δὲ ἐν αὐτῷ καὶ ἔργα πολυτελέα καὶ ἀρχαῖα ἀναθήματα καὶ πολλὰ θωύματα καὶ ξόανα θεοπρεπέα. καὶ θεοὶ δὲ κάρτα αὐτοῖσιν ἐμφανέες· ἱδρώει γὰρ δὴ ὦν παρὰ σφίσι τὰ ξόανα καὶ κινέεται καὶ χρησμηγορέει, καὶ βοὴ δὲ πολλάκις ἐγένετο ἐν τῷ νηῷ κλεισθέντος τοῦ ἱροῦ, καὶ πολλοὶ ἤκουσαν. ναὶ μὴν καὶ ὄλβου πέρι ἐν τοῖσιν ἐγὼ οἶδα πρῶτόν ἐστιν πολλὰ γὰρ αὐτοῖσιν ἀπικνέεται χρήματα ἔκ τε Ἀραβίης καὶ Φοινίκων καὶ Βαβυλωνίων καὶ ἄλλα ἐκ Καππαδοκίης, τὰ δὲ καὶ Κίλικες φέρουσι, τὰ δὲ καὶ Ἀσσύριοι. εἶδον δὲ ἐγὼ καὶ τὰ ἐν τῷ νηῷ λάθρῃ ἀποκέαται, ἐσθῆτα πολλὴν καὶ ἄλλα ὁκόσα ἐς ἄργυρον ἢ ἐς χρυσὸν ἀποκέκριται. ὁρταὶ μὲν γὰρ καὶ πανηγύριες οὐδαμοῖσιν ἄλλοισιν ἀνθρώπων τοσαίδε ἀποδεδέχαται.

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ἱστορέοντι δέ μοι ἐτέων πέρι, ὁκόσα τῷ ἱρῷ ἐστιν, καὶ τὴν θεὸν αὐτοὶ ἥντινα δοκέουσιν, πολλοὶ λόγοι ἐλέγοντο, τῶν οἱ μὲν ἱροί, οἱ δὲ ἐμφανέες, οἱ δὲ κάρτα μυθώδεες, καὶ ἄλλοι βάρβαροι, οἱ μὲν τοῖσιν Ἕλλησιν ὁμολογέοντες· τοὺς ἐγὼ πάντας μὲν ἐρέω, δέκομαι δὲ οὐδαμά.

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οἱ μὲν ὦν πολλοὶ Δευκαλίωνα τὸν Σκύθεα τὸ ἱρὸν εἵσασθαι λέγουσιν, τοῦτον Δευκαλίωνα ἐπὶ τοῦ τὸ πολλὸν ὕδωρ ἐγένετο. Δευκαλίωνος δὲ πέρι λόγον ἐν Ἕλλησιν ἤκουσα, τὸν Ἕλληνες ἐπʼ αὐτῷ λέγουσιν. ὁ δὲ μῦθος ὧδε ἔχει.

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ἥδε ἡ γενεή, οἱ νῦν ἄνθρωποι, οὐ πρῶτοι ἐγένοντο, ἀλλʼ ἐκείνη μὲν ἡ γενεὴ πάντες ὤλοντο, οὗτοι δὲ γένεος τοῦ δευτέρου εἰσί, τὸ αὖτις ἐκ Δευκαλίωνος ἐς πληθὺν ἀπίκετο. ἐκείνων δὲ πέρι τῶν ἀνθρώπων τάδε μυθέονται· ὑβρισταὶ κάρτα ἐόντες ἀθέμιστα ἔργα ἔπρησσον, οὔτε γὰρ ὅρκια ἐφύλασσον οὔτε ξείνους ἐδέκοντο οὔτε ἱκετέων ἠνείχοντο, ἀνθʼ ὧν σφίσιν ἡ μεγάλη συμφορὴ ἀπίκετο. αὐτίκα ἡ γῆ πολλὸν ὕδωρ ἐκδιδοῖ καὶ ὄμβροι μεγάλοι ἐγένοντο καὶ οἱ ποταμοὶ κατέβησαν μέζονες καὶ ἡ θάλασσα ἐπὶ πολλὸν ἀνέβη, ἐς ὃ πάντα ὕδωρ ἐγένοντο καὶ πάντες ὤλοντο, Δευκαλίων δὲ μοῦνος ἀνθρώπων ἐλίπετο ἐς γενεὴν δευτέρην εὐβουλίης τε καὶ τοῦ εὐσεβέος εἵνεκα. ἡ δὲ οἱ σωτηρίη ἥδε ἐγένετο· λάρνακα μεγάλην, τὴν αὐτὸς εἶχεν, ἐς ταύτην ἐσβιβάσας παῖδάς τε καὶ γυναῖκας ἑωυτοῦ ἐσέβη· ἐσβαίνοντι δέ οἱ ἀπίκοντο σύες καὶ ἵπποι καὶ λεόντων γένεα καὶ ὄφιες καὶ ἄλλα ὁκόσα ἐν γῇ νέμονται, πάντα ἐς ζεύγεα. ὁ δὲ πάντα ἐδέκετο, καί μιν οὐκ ἐσίνοντο, ἀλλά σφι μεγάλη διόθεν φιλίη ἐγένετο. καὶ ἐν μιῇ λάρνακι πάντες ἔπλευσαν ἔστε τὸ ὕδωρ ἐπεκράτεεν τὰ μὲν Δευκαλίωνος πέρι Ἕλληνες ἱστορέουσι.

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τὸ δὲ ἀπὸ τούτου λέγεται λόγος ὑπὸ τῶν ἐν τῇ ἱρῇ πόλει μεγάλως ἄξιος θωυμάσαι, ὅτι ἐν τῇ σφετέρῃ χώρῃ] χάσμα μέγα ἐγένετο καὶ τὸ σύμπαν ὕδωρ κατεδέξατο· Δευκαλίων δέ, ἐπεὶ τάδε ἐγένετο, βωμούς τε ἔθετο καὶ νηὸν ἐπὶ τῷ χάσματι Ἥρης ἅγιον ἐστήσατο. ἐγὼ δὲ καὶ τὸ χάσμα εἶδον, καὶ ἔστιν ὑπὸ τῷ νηῷ κάρτα μικρόν. εἰ μὲν ὦν πάλαι καὶ μέγα ἐὸν νῦν τοιόνδε ἐγένετο, οὐκ οἶδα· τὸ δὲ ἐγὼ εἶδον, μικρόν ἐστιν.

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τάδε μέν ἐστι τὰ ἐν τῇ Συρίῃ ἀρχαῖα καὶ μεγάλα ἱρά.

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τοσούτων δὲ ἐόντων ἐμοὶ δοκέει οὐδὲν τῶν ἐν τῇ ἱρῇ πόλει μέζον ἔμμεναι οὐδὲ νηὸς ἄλλος ἁγιώτερος οὐδὲ χώρη ἄλλη ἱροτέρη. ἔνι δὲ ἐν αὐτῷ καὶ ἔργα πολυτελέα καὶ ἀρχαῖα ἀναθήματα καὶ πολλὰ θωύματα καὶ ξόανα θεοπρεπέα. καὶ θεοὶ δὲ κάρτα αὐτοῖσιν ἐμφανέες· ἱδρώει γὰρ δὴ ὦν παρὰ σφίσι τὰ ξόανα καὶ κινέεται καὶ χρησμηγορέει, καὶ βοὴ δὲ πολλάκις ἐγένετο ἐν τῷ νηῷ κλεισθέντος τοῦ ἱροῦ, καὶ πολλοὶ ἤκουσαν. ναὶ μὴν καὶ ὄλβου πέρι ἐν τοῖσιν ἐγὼ οἶδα πρῶτόν ἐστιν· πολλὰ γὰρ αὐτοῖσιν ἀπικνέεται χρήματα ἔκ τε Ἀραβίης καὶ Φοινίκων καὶ Βαβυλωνίων καὶ ἄλλα ἐκ Καππαδοκίης, τὰ δὲ καὶ Κίλικες φέρουσι, τὰ δὲ καὶ Ἀσσύριοι. εἶδον δὲ ἐγὼ καὶ τὰ ἐν τῷ νηῷ λάθρῃ ἀποκέαται, ἐσθῆτα πολλὴν καὶ ἄλλα ὁκόσα ἐς ἄργυρον ἢ ἐς χρυσὸν ἀποκέκριται. ὁρταὶ μὲν γὰρ καὶ πανηγύριες οὐδαμοῖσιν ἄλλοισιν ἀνθρώπων τοσαίδε ἀποδεδέχαται.

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ἱστορέοντι δέ μοι ἐτέων πέρι, ὁκόσα τῷ ἱρῷ ἐστιν, καὶ τὴν θεὸν αὐτοὶ ἥντινα δοκέουσιν, πολλοὶ λόγοι ἐλέγοντο, τῶν οἱ μὲν ἱροί, οἱ δὲ ἐμφανέες, οἱ δὲ κάρτα μυθώδεες, καὶ ἄλλοι βάρβαροι, οἱ μὲν τοῖσιν Ἕλλησιν ὁμολογέοντες· τοὺς ἐγὼ πάντας μὲν ἐρέω, δέκομαι δὲ οὐδαμά.

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οἱ μὲν ὦν πολλοὶ Δευκαλίωνα τὸν ΣκύθεαΣισύθεα Buttmann. τὸ ἱρὸν εἵσασθαι λέγουσιν, τοῦτον Δευκαλίωνα ἐπὶ τοῦ τὸ πολλὸν ὕδωρ ἐγένετο. Δευκαλίωνος δὲ πέρι λόγον ἐν Ἕλλησιν ἤκουσα, τὸν Ἕλληνες ἐπʼ αὐτῷ λέγουσιν. ὁ δὲ μῦθος ὧδε ἔχει.

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ἥδε ἡ γενεή, οἱ νῦν ἄνθρωποι, οὐ πρῶτοι ἐγένοντο, ἀλλʼ ἐκείνη μὲν ἡ γενεὴ πάντες ὤλοντο, οὗτοι δὲ γένεος τοῦ δευτέρου εἰσί, τὸ αὖτις ἐκ Δευκαλίωνος ἐς πληθὺν ἀπίκετο. ἐκείνων δὲ πέρι τῶν ἀνθρώπων τάδε μυθέονται· ὑβρισταὶ κάρτα ἐόντες ἀθέμιστα ἔργα ἔπρησσον, οὔτε γὰρ ὅρκια ἐφύλασσον οὔτε ξείνους ἐδέκοντο οὔτε ἱκετέων ἠνείχοντο, ἀνθʼ ὧν σφίσιν ἡ μεγάλη συμφορὴ ἀπίκετο. αὐτίκα ἡ γῆ πολλὸν ὕδωρ ἐκδιδοῖ καὶ ὄμβροι μεγάλοι ἐγένοντο καὶ οἱ ποταμοὶ κατέβησαν μέζονες καὶ ἡ θάλασσα ἐπὶ πολλὸν ἀνέβη, ἐς ὃ πάντα ὕδωρ ἐγένοντο καὶ πάντες ὤλοντο, Δευκαλίων δὲ μοῦνος ἀνθρώπων ἐλίπετο ἐς γενεὴν δευτέρην εὐβουλίης τε καὶ τοῦ εὐσεβέος εἵνεκα. ἡ δέ οἱ σωτηρίη ἥδε ἐγένετο· λάρνακα μεγάλην, τὴν αὐτὸς εἶχεν, ἐς ταύτην ἐσβιβάσας παῖδάς τε καὶ γυναῖκας ἑωυτοῦ ἐσέβη· ἐσβαίνοντι δέ οἱ ἀπίκοντο σύες καὶ ἵπποι καὶ λεόντων γένεα καὶ ὄφιες καὶ ἄλλα ὁκόσα ἐν γῇ νέμονται, πάντα ἐς ζεύγεα. ὁ δὲ πάντα ἐδέκετο, καί μιν οὐκ ἐσίνοντο, ἀλλά σφι μεγάλη διόθεν φιλίη ἐγένετο. καὶ ἐν μιῇ λάρνακι πάντες ἔπλευσαν ἔστε τὸ ὕδωρ ἐπεκράτεεν. τὰ μὲν Δευκαλίωνος πέρι Ἕλληνες ἱστορέουσι.

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τὸ δὲ ἀπὸ τούτου λέγεται λόγος ὑπὸ τῶν ἐν τῇ ἱρῆ πόλει μεγάλως ἄξιος θωυμάσαι, ὅτι ἐν τῇ σφετέρῃ χώρῃ χάσμα μέγα ἐγένετο καὶ τὸ σύμπαν ὕδωρ κατεδέξατο· Δευκαλίων δέ, ἐπεὶ τάδε ἐγένετο, βωμούς τε ἔθετο καὶ νηὸν ἐπὶ τῷ χάσματι Ἥρης ἅγιον ἐστήσατο. ἐγὼ δὲ καὶ τὸ χάσμα εἶδον, καὶ ἔστιν ὑπὸ τῷ νηῷ κάρτα μικρόν. εἰ μὲν ὦν πάλαι καὶ μέγα ἐὸν νῦν τοιόνδε ἐγένετο, οὐκ οἶδα· τὸ δὲ ἐγὼ εἶδον, μικρόν ἐστιν.

σῆμα δὲ τῆς ἱστορίης τόδε πρήσσουσιν. δὶς ἑκάστου ἔτεος ἐκ θαλάσσης ὕδωρ ἐς τὸν νηὸν ἀπικνέεται. φέρουσι δὲ οὐκ ἱρέες μοῦνον, ἀλλὰ πᾶσα Συρίη καὶ Ἀραβίη, καὶ πέρηθεν τοῦ Εὐφρήτεω πολλοὶ ἄνθρωποι ἐς θάλασσαν ἔρχονται καὶ πάντες ὕδωρ φέρουσιν, τὸ πρῶτα μὲν ἐν τῷ νηῷ ἐκχέουσι, μετὰ δὲ ἐς τὸ χάσμα κατέρχεται, καὶ δέκεται τὸ χάσμα μικρὸν ἐὸν ὕδατος χρῆμα πολλόν. τὰ δὲ ποιέοντες Δευκαλίωνα ἐν τῷ ἱρῷ τόνδε νόμον θέσθαι λέγουσι συμφορῆς τε καὶ εὐεργεσίης μνῆμα ἔμμεναι.

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Ὁ μὲν ὦν ἀρχαῖος αὐτοῖσι λόγος ἀμφὶ τοῦ ἱροῦ τοιόσδε ἐστίν.

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ἄλλοι δὲ Σεμίραμιν τὴν Βαβυλωνίην, τῆς δὴ πολλὰ ἔργα ἐν τῇ Ἀσίῃ ἐστίν, ταύτην καὶ τόδε τὸ ἕδος εἵσασθαι νομίζουσιν, οὐκ Ἥρῃ δὲ εἵσασθαι ἀλλὰ μητρὶ ἑωυτῆς, τῆς Δερκετὼ οὔνομα. Δερκετοῦς δὲ εἶδος ἐν Φοινίκῃ ἐθεησάμην, θέημα ξένον ἡμισέη μὲν γυνή, τὸ δὲ ὁκόσον ἐκ μηρῶν ἐς ἄκρους πόδας ἰχθύος οὐρὴ ἀποτείνεται. ἡ δὲ ἐν τῇ ἱρῇ πόλει πᾶσα γυνή ἐστιν, πίστιες δὲ τοῦ λόγου αὐτοῖσιν οὐ κάρτα ἐμφανέες. ἰχθύας χρῆμα ἱρὸν νομίζουσιν καὶ οὔκοτε ἰχθύων ψαύουσι· καὶ ὄρνιθας τοὺς μὲν ἄλλους σιτέονται, περιστερὴν δὲ μούνην οὐ σιτέονται, ἀλλὰ σφίσιν ἥδε ἱρή. τὰ δὲ γιγνόμενα δοκέει αὐτοῖς ποιέεσθαι Δερκετοῦς καὶ Σεμιράμιος εἵνεκα, τὸ μὲν ὅτι Δερκετὼ μορφὴν ἰχθύος ἔχει, τὸ δὲ ὅτι τὸ Σεμιράμιος τέλος ἐς περιστερὴν ἀπίκετο. ἀλλʼ ἐγὼ τὸν μὲν νηὸν ὅτι Σεμιράμιος ἔργον ἐστὶν τάχα κου δέξομαι· Δερκετοῦς δὲ τὸ ἱρὸν ἔμμεναι οὐδαμὰ πείθομαι, ἐπεὶ καὶ παρʼ Αἰγυπτίων ἐνίοισιν ἰχθύας οὐ σιτέονται, καὶ τάδε οὐ Δερκετοῖ χαρίζονται.

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ἔστιν δὲ καὶ ἄλλος λόγος ἱρός, τὸν ἐγὼ σοφοῦ ἀνδρὸς ἤκουσα, ὅτι ἡ μὲν θεὴ Ῥέη ἐστίν, τὸ δὲ ἱρὸν Ἄττεω ποίημα. Ἄττης δὲ γένος μὲν Λυδὸς ἦν, πρῶτος δὲ τὰ ὄργια τὰ ἐς Ῥέην ἐδιδάξατο. καὶ τὰ Φρύγες καὶ Λυδοὶ καὶ Σαμόθρᾳκες ἐπιτελέουσιν, Ἄττεω πάντα ἔμαθον. ὡς γάρ μιν ἡ Ῥέη ἔτεμεν, βίου μὲν ἀνδρηίου ἀπεπαύσατο, μορφὴν δὲ θηλέην ἠμείψατο καὶ ἐσθῆτα γυναικηίην ἐνεδύσατο καὶ ἐς πᾶσαν γῆν φοιτέων ὄργιά τε ἐπετέλεεν καὶ τὰ ἔπαθεν ἀπηγέετο καὶ Ῥέην ἤειδεν. ἐν τοῖσιν καὶ ἐς Συρίην ἀπίκετο. ὡς δὲ οἱ πέρην Εὐφρήτεω ἄνθρωποι οὔτε αὐτὸν οὔτε ὄργια ἐδέκοντο, ἐν τῷδε τῷ χώρῳ τὸ ἱρὸν ἐποιήσατο. σημήια δέ· ἡ θεὸς τὰ πολλὰ ἐς Ῥέην ἐπικνέεται λέοντες γάρ μιν φέρουσι καὶ τύμπανον ἔχει καὶ ἐπὶ τῇ κεφαλῇ πυργοφορέει, ὁκοίην Ῥέην Λυδοὶ ποιέουσιν. ἔλεγεν δὲ καὶ Γάλλων πέρι, οἳ εἰσιν ἐν τῷ ἱρῷ, ὅτι Γάλλοι Ἥρῃ μὲν οὐδαμά, Ῥέῃ δὲ τέμνονται καὶ Ἄττεα μιμέονται.

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τὰ δέ μοι εὐπρεπέα μὲν δοκέει ἔμμεναι, ἀληθέα δὲ οὔ· ἐπεὶ καὶ τῆς τομῆς ἄλλην αἰτίην ἤκουσα πολλὸν πιστοτέρην.

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ἁνδάνει δέ μοι ἃ λέγουσιν τοῦ ἱροῦ πέρι τοῖς Ἕλλησι τὰ πολλὰ ὁμολογέοντες, τὴν μὲν θεὸν Ἥρην δοκέοντες, τὸ δʼ ἔργον Διονύσου τοῦ Σεμέλης ποίημα· καὶ γὰρ δὴ Διόνυσος ἐς Συρίην ἀπίκετο κείνην ὁδὸν τὴν ἦλθεν ἐς Αἰθιοπίην. καὶ ἔστι πολλὰ ἐν τῷ ἱρῷ Διονύσου ποιητέω σήματα, ἐν τοῖσι καὶ ἐσθῆτες βάρβαροι καὶ λίθοι Ἰνδοὶ καὶ ἐλεφάντων κέρεα, τὰ Διόνυσος ἐξ Αἰθιόπων ἤνεικεν, καὶ φαλλοὶ δὲ ἑστᾶσι ὲν τοῖσι προπυλαίοισι δύο κάρτα μεγάλοι, ἐπὶ τῶν ἐπίγραμμα τοιόνδε ἐπιγέγραπται, τούσδε φαλλοὺς Διόνυσος Ἥρῃ μητρυιῇ ἀνέθηκα. τὸ ἐμοὶ μέν νυν καὶ τόδε ἀρκέει, ἐρέω δὲ καὶ ἄλλʼ ὅ τι ἐστὶν ἐν τῷ νηῷ Διονύσου ὄργιον. φαλλοὺς Ἕλληνες Διονύσῳ ἐγείρουσιν, ἐπὶ τῶν καὶ τοιόνδε τι φέρουσιν, ἄνδρας μικροὺς ἐκ ξύλου πεποιημένους, μεγάλα αἰδοῖα ἔχοντας· καλέεται δὲ τάδε νευρόσπαστα. ἔστι δὲ καὶ τόδε ἐν τῷ ἱρῷ· ἐν δεξιῇ τοῦ νηοῦ κάθηται μικρὸς ἀνὴρ χάλκεος ἔχων αἰδοῖον μέγα.

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τοσάδε μὲν ἀμφὶ τῶν οἰκιστέων τοῦ ἱροῦ μυθολογέουσιν. ἤδη δὲ ἐρέω καὶ τοῦ νηοῦ πέρι θέσιός τε ὅκως ἐγένετο καὶ ὅστις μιν ἐποιήσατο. λέγουσι τὸν νηὸν τὸν νῦν ἐόντα μὴ ἔμμεναι τὸν τὴν ἀρχὴν γεγενημένον, ἀλλʼ ἐκεῖνον μὲν κατενεχθῆναι χρόνῳ ὕστερον, τὸν δὲ νῦν ἐόντα Στρατονίκης ἔμμεναι ποίημα, γυναικὸς τοῦ Ἀσσυρίων βασιλέως.

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δοκέει δέ μοι ἡ Στρατονίκη ἐκείνη ἔμμεναι, τῆς ὁ πρόγονος ἠρήσατο, τὸν ἤλεγξεν τοῦ ἰητροῦ ἐπινοίη· ὡς γάρ μιν ἡ συμφορὴ κατέλαβεν, ἀμηχανέων τῷ κακῷ αἰσχρῷ δοκέοντι κατʼ ἡσυχίην ἐνόσεεν, ἔκειτο δὲ ἀλγέων οὐδέν, καὶ οἱ ἥ τε χροιὴ πάμπαν ἐτρέπετο καὶ τὸ σῶμα διʼ ἡμέρης ἐμαραίνετο. ὁ δὲ ἰητρὸς ὡς εἶδέ μιν ἐς οὐδὲν ἐμφανὲς ἀρρωστέοντα, ἔγνω τὴν νοῦσον ἔρωτα ἔμμεναι. ἔρωτος δὲ ἀφανέος πολλὰ σημήια, ὀφθαλμοί τε ἀσθενέες καὶ φωνὴ καὶ χροιὴ καὶ δάκρυα. μαθὼν δὲ ταῦτα ἐποίεε· χειρὶ μὲν τῇ δεξιῇ εἶχε τοῦ νεηνίσκου τὴν καρδίην, ἐκάλεε δὲ τοὺς ἀνὰ τὴν οἰκίην πάντας· ὁ δὲ τῶν μὲν ἄλλων ἐσιόντων πάντων ἐν ἠρεμίῃ μεγάλῃ ἦν, ὡς δὲ ἡ μητρυιὴ ἀπίκετο, τήν τε χροιὴν ἠλλάξατο καὶ ἱδρώειν ἄρξατο καὶ τρόμῳ εἴχετο καὶ ἡ καρδίη ἀνεπάλλετο. τὰ δὲ γιγνόμενα ἐμφανέα τῷ ἰητρῷ τὸν ἔρωτα ἐποίεεν, καί μιν ὧδε ἰήσατο.

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καλέσας τοῦ νεηνίσκου τὸν πατέρα κάρτα ὀρρωδέοντα, ἥδε ἡ νοῦσος, ἔφη, ἣν ὁ παῖς ὅδε ἀρρωστέει, οὐ νοῦσός ἐστιν, ἀλλὰ ἀδικίη· ὅδε γάρ τοι ἀλγέει μὲν οὐδέν, ἔρως δέ μιν καὶ φρενοβλαβείη ἔχει. ἐπιθυμέει δὲ τῶν οὐδαμὰ τεύξεται, φιλέων γυναῖκα ἐμήν, τὴν ἐγὼ οὔτι μετήσομαι. ὁ μὲν ὦν τοιάδε σοφίῃ ἐψεύδετο. ὁ δὲ αὐτίκα ἐλίσσετο, πρός τε σοφίης καὶ ἰητρικῆς, μή μοι παῖδα ὀλέσῃς· οὐ γὰρ ἐθέλων ταύτῃ συμφορῇ ἔσχετο, ἀλλὰ οἱ ἡ νοῦσος ἀεκουσίη. τῷ σὺ μηδαμὰ ζηλοτυπέων πένθος ἐγεῖραι πάσῃ βασιληίῃ μηδὲ ἰητρὸς ἐὼν φόνον προξενέειν ἰητρικῇ. ὁ μὲν ὧδε ἀγνὼς ἐὼν ἐδέετο. ὁ δέ μιν αὖτις ἀμείβετο, ἀνόσια σπεύδεις γάμον ἐμὸν ἀπαιρεόμενος ἠδὲ ἰητρὸν ἄνδρα βιώμενος. σὺ δὲ κῶς ἂν αὐτὸς ἔπρηξας, εἴ τοι σὴν γυναῖκα ἐπόθεεν, ἐμεῦ τάδε δεόμενος; ὁ δὲ πρὸς τάδε ἔλεγεν ὡς οὐδʼ αὐτὸς ἄν κοτε γυναικὸς ἐφείσατο οὐδὲ παιδὶ σωτηρίης ἐφθόνεεν, εἰ καί τι μητρυιῆς ἐπεθύμεεν οὐ γὰρ ὁμοίην συμφορὴν ἔμμεναι γαμετὴν ἢ παῖδα ὀλέσαι. ὡς δὲ τάδε ὁ ἰητρὸς ἤκουσεν, τί τοι, ἔφη, ἐμὲ λίσσεαι; καὶ γάρ τοι σὴν γυναῖκα ποθέει· τὰ δὲ ἐγὼ ἔλεγον πάντα ἔην ψεύδεα. πείθεται μὲν τουτέοισι, καὶ τῷ μὲν παιδὶ λείπει καὶ γυναῖκα καὶ βασιληίην, αὐτὸς δὲ ἐς τὴν Βαβυλωνίην χώρην ἀπίκετο καὶ πόλιν ἐπὶ τῷ Εὐφρήτῃ ἐπώνυμον ἑωυτοῦ ἐποιήσατο, ἔνθα οἱ καὶ ἡ τελευτὴ ἐγένετο. ὧδε μὲν ὁ ἰητρὸς ἔρωτα ἔγνω τε καὶ ἰήσατο.

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ἥδε δὴ ὦν ἡ Στρατονίκη ἔτι τῷ προτέρῳ ἀνδρὶ συνοικέουσα ὄναρ τοιόνδε ἐθεήσατο, ὥς μιν ἡ Ἥρη ἐκέλευεν ἐγεῖραὶ οἱ τὸν ἐν τῇ ἱρῇ πόλει νηόν, εἰ δὲ ἀπειθέοι, πολλὰ οἱ καὶ κακὰ ἀπείλεεν. ἡ δὲ τὰ μὲν πρῶτα οὐδεμίαν ὤρην ἐποιέετο μετὰ δέ, ὥς μιν μεγάλη νοῦσος ἔλαβεν, τῷ τε ἀνδρὶ τὴν ὄψιν ἀπηγήσατο καὶ τὴν Ἥρην ἱλάσκετο καὶ στήσειν τὸν νηὸν ὑπεδέξατο. καὶ αὐτίκα ὑγιέα γενομένην ὁ ἀνὴρ ἐς τὴν ἱρὴν πόλιν ἔπεμπε, σὺν δὲ οἱ καὶ χρὴματα καὶ στρατιὴν πολλήν, τοὺς μὲν οἰκοδομέειν, τοὺς δὲ καὶ τοῦ ἀσφαλέος εἵνεκα . καλέσας δέ τινα τῶν ἑωυτοῦ φίλων, νεηνίην κάρτα καλόν, τῷ οὔνομα ἦν Κομβάβος, ἐγώ τοι, ἔφη, ὦ Κομβάβε, ἐσθλὸν ἐόντα φιλέω τε μάλιστα φίλων ἐμῶν καὶ πάμπαν ἐπαινέω σοφίης τε καὶ εὐνοίης τῆς ἐς ἡμέας, ἣν δὴ ἐπεδέξαο. νῦν δέ μοι χρειὼ μεγάλης πίστιος, τῷ σε θέλω γυναικὶ ἐμῇ ἑσπόμενον ἔργον τέ μοι ἐπιτελέσαι καὶ ἱρὰ τελέσαι καὶ στρατιῆς ἐπικρατέειν σοὶ δὲ ἀπικομένῳ ἐξ ἡμέων τιμὴ μεγάλη ἔσσεται.

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Πρὸς τάδε ὁ Κομβάβος αὐτίκα λίσσετο πολλὰ λιπαρέων μή μιν ἐκπέμπειν μηδὲ πιστεύειν οἱ τὰ πολλὸν ἑωυτοῦ μέζονα χρήματα καὶ γυναῖκα καὶ ἔργον ἱρόν. τὰ δὲ ὀρρώδεεν μὴ κοτέ οἱ ζηλοτυπίη χρόνῳ ὑστέρῳ ἐς τὴν Στρατονίκην ʼγένοιτο, τὴν μοῦνος ἀπάξειν ἔμελλεν.

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ὡς δὲ οὐδαμὰ ἐπείθετο, ὁ δὲ ἱκεσίης δευτέρης ἅπτεται δοῦναί οἱ χρόνον ἑπτὰ ἡμερέων, μετὰ δὲ ἀποστεῖλαί μιν τελέσαντὰ τι τῶν μάλιστα ἐδέετο. τυχὼν δὲ ῥηιδίως, ἐς τὸν ἑωυτοῦ οἶκον ἀπικνέεται καὶ πεσὼν χαμᾶζε τοιάδε ὠδύρετο ὢ δείλαιος, τί μοι ταύτης τῆς πίστιος; τί δέ μοι ὁδοῦ, τῆς τέλος ἤδη δέρκομαι; νέος μὲν ἐγὼ καὶ γυναικὶ καλῇ ἕψομαι. τὸ δέ μοι μεγάλη συμφορὴ ἔσσεται, εἰ μὴ ἔγωγε πᾶσαν αἰτίην κακοῦ ἀποθήσομαι· τῷ με χρῆν μέγα ἔργον ἀποτελέσαι, τό μοι πάντα φόβον ἰήσεται.

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Τάδε εἰπὼν ἀτελέα ἑωυτὸν ἐποίεεν, καὶ ταμὼν τὰ αἰδοῖα ἐς ἀγγήιον μικρὸν κατέθετο σμύρνῃ τε ἅμα καὶ μέλιτι καὶ ἄλλοισι θυώμασι· καὶ ἔπειτα σφρηγῖδι τὴν ἐφόρεε σημηνάμενος τὸ τρῶμα ἰῆτο, μετὰ δέ, ὥς μιν ὁδοιπορέειν ἐδόκεεν, ἀπικόμενος ἐς τὸν βασιλέα πολλῶν παρεόντων διδοῖ τε ἅμα τὸ ἀγγήιον καὶ λέγει ὧδε ὦ δέσποτα, τόδε μοι μέγα κειμήλιον ἐν τοῖσι οἰκείοισι ἀπεκέατο, τὸ ἐγὼ κάρτα ἐπόθεον νῦν δὲ ἐπεὶ μεγάλην ὁδὸν ἔρχομαι, παρὰ σοὶ τόδε θήσομαι. σὺ δέ μοι ἀσφαλέως ἔχειν τόδε γάρ μοι χρυσοῦ βέλτερον, τόδε μοι ψυχῆς ἐμῆς ἀντάξιον. εὖτʼ ἂν δὲ ἀπίκωμαι, σόον αὖτις ἀποίσομαι. ὁ δὲ δεξάμενος ἑτέρῃ σφρηγῖδι ἐσημαίνετο καὶ τοῖσι ταμίῃσι φρουρέειν ἐνετείλατο.

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Κομβάβος μέν νυν τὸ ἀπὸ τοῦδε ἀσφαλέα ὁδὸν ἤνυεν ἀπικόμενοι δὲ ἐς τὴν ἱρὴν πόλιν σπουδῇ τὸν νηὸν οἰκοδόμεον καὶ σφίσι τρία ἔτεα ἐν τῷ ἔργῳ ἐξεγένετο, ἐν τοῖσι ἀπέβαινε τάπερ ὁ Κομβάβος ὀρρώδεεν. ἡ Στρατονίκη γὰρ χρόνον ἐπὶ πολλὸν συνόντα μιν ποθέειν ἄρχετο, μετὰ δὲ οἱ καὶ κάρτα ἐπεμήνατο. καὶ λέγουσιν οἱ ἐν τῇ ἱρῇ πόλει τὴν Ἥρην τουτέων αἰτίην ἐθέλουσαν γενέσθαι, Κομβάβον ἐσθλὸν μὲν ἐόντα λαθέειν μηδαμά, Στρατονίκην δὲ τίσασθαι, ὅτι οὐ ῥηιδίως τὸν νηὸν ὑπίσχετο.

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ἡ δὲ τὰ μὲν πρῶτα ἐσωφρόνεεν καὶ τὴν νοῦσον ἔκρυπτεν ὡς δέ οἱ τὸ κακὸν μέζον ἡσυχίης ἐγένετο, ἐς ἐμφανὲς ἐτρύχετο κλαίεσκέν τε διʼ ἡμέρης καὶ Κομβάβον ἀνεκαλέετο καὶ οἱ πάντα Κομβάβος ἦν. τέλος δὲ ἀμηχανέουσα τῇ συμφορῇ εὐπρεπέα ἱκεσίην ἐδίζητο. ἄλλῳ μὲν ὦν τὸν ἔρωτα ὁμολογέειν ἐφυλάσσετο, αὐτὴ δὲ ἐπιχειρέειν αἰδέετο. ἐπινοέει ὦν τοιάδε, οἴνῳ ἑωυτὴν μεθύσασα ἐς λόγους οἱ ἐλθεῖν. ἅμα δὲ οἴνῳ ἐσιόντι παρρησίη τε ἐσέρχεται καὶ ἡ ἀποτυχίη οὐ κάρτα αἰσχρή, ἀλλὰ τῶν πρησσομένων ἕκαστα ἐς ἀγνοίην ἀναχωρέει.

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ὡς δέ οἱ ἐδόκεε, καὶ ἐποίεε ταῦτα. καὶ ἐπεὶ ἐκ δείπνου ἐγένοντο, ἀπικομένη ἐς τὰ οἰκεῖα ἐν τοῖσι Κομβάβος αὐλίζετο, λίσσετό τε καὶ γούνων ἅπτετο καὶ τὸν ἔρωτα ὡμολόγεεν. ὁ δὲ τόν τε λόγον ἀπηνέως ἀπεδέκετο καὶ τὸ ἔργον ἀναίνετο καὶ οἱ τὴν μέθην ἐπεκάλεεν. ἀπειλούσης δὲ μέγα τι κακὸν ἑωυτὴν ἐργάσασθαι, δείσας πάντα οἱ λόγον ἔφηνεν καὶ πᾶσαν τὴν ἑωυτοῦ πάθην ἀπηγήσατο καὶ τὸ ἔργον ἐς ἐμφανὲς ἤνεικεν. ἰδοῦσα δὲ ἡ Στρατονίκη τὰ οὔποτε ἔλπετο, μανίης μὲν ἐκείνης ἔσχετο, ἔρωτος δὲ οὐδαμὰ ἐλήθετο, ἀλλὰ πάντα οἱ συνεοῦσα ταύτην παραμυθίην ἐποιέετο ἔρωτος ἀπρήκτοιο. ἔστιν ὁ ἔρως οὗτος ἐν τῇ ἱρῇ πόλει καὶ ἔτι νῦν γίγνεται· γυναῖκες Γάλλων ἐπιθυμέουσι καὶ γυναιξὶ Γάλλοι ἐπιμαίνονται, ζηλοτυπέει δὲ οὐδείς, ἀλλὰ σφίσι τὸ χρῆμα κάρτα ἱρὸν νομίζουσιν.

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τὰ δʼ ὦ ν ἐν τῇ ἱρῇ πόλει ἀμφὶ τὴν Στρατονίκην οὐδαμὰ τὸν ʼ βασιλέα λέληθεν, ἀλλὰ πολλοὶ ἀπικνεόμενοι κατηγόρεον καὶ τὰ γιγνόμενα ἀπηγέοντο. ἐπὶ τοῖσι περιαλγέων ἐξ ἀτελέος τοῦ ἔργου Κομβάβον μετεκάλεεν. ἄλλοι δὲ λέγουσι λόγον οὔτι ἀληθέα, τὴν Στρατονίκην, ἐπειδὴ ἀπέτυχε τῶν ἐδέετο, αὐτὴν γράψασαν ἐς τὸν ἄνδρα τοῦ Κομβάβου κατηγορέειν πείρην οἱ ἐπικαλέουσαν, καὶ τὸ Ἕλληνες Σθενεβοίης πέρι λέγουσι καὶ Φαίδρης τῆς Κνωσσίης, ταυτὶ καὶ Ἀσσύριοι ἐς Στρατονίκην μυθολογέουσιν. ἐγὼ μέν νυν οὐδὲ Σθενεβοίην πείθομαι οὐδὲ Φαίδρην τοιάδε ἐπιτελέσαι, εἰ τὸν Ἱππόλυτον ἀτρεκέως ἐπόθεε Φαίδρη. ἀλλὰ τὰ μὲν ἐχέτω ὅκως καὶ ἐγένετο.

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ὡς δὲ ἡ ἀγγελίη ἐς τὴν ἱρὴν· πόλιν ἀπίκετο ἔγνω τε ὁ Κομβάβος τὴν αἰτίην, θαρσέων τε ᾖεν, ὅτι οἱ ἡ ἀπολογίη οἴκοι ἐλείπετο, καί μιν ἐλθόντα ὁ βασιλεὺς αὐτίκα μὲν ἔδησέν τε καὶ ἐν φρουρῇ εἶχεν μετὰ δέ, παρεόντων οἱ τῶν φίλων οἳ καὶ τότε πεμπομένῳ τῷ Κομβάβῳ παρεγένοντο, παραγαγὼν ἐς μέσον κατηγορέειν ἄρχετο καί οἱ μοιχείην τε καὶ ἀκολασίην προὔφερεν κάρτα δὲ δεινοπαθέων πίστιν τε καὶ φιλίην ἀνεκαλέετο, λέγων τρισσὰ Κομβάβον ἀδικέειν μοιχόν τε ἐόντα καὶ ἐς πίστιν ὑβρίσαντα καὶ ἐς θεὸν ἀσεβέοντα, τῆς ἐν τῷ ἔργῳ τοιάδε ἔπρηξεν. πολλοὶ δὲ παρεστεῶτες ἤλεγχον ὅτι ἀναφανδὸν σφέας ἀλλήλοισι συνεόντας εἶδον. πᾶσιν δὲ τέλος ἐδόκεεν αὐτίκα θνήσκειν Κομβάβον θανάτου ἄξια ἐργασμένον.

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ὁ δέ τέως μὲν ἑστήκεεν λέγων οὐδέν ἐπεὶ δὲ ἤδη ἐς τὸν φόνον ἤγετο, φθέγξατό τε καὶ τὸ κειμήλιον αἴτεε, λέγων ὡς ἀναιρέει μιν οὐχ ὕβριος οὐδὲ γάμων εἵνεκα, ἀλλὰ ἐκείνων ἐπιθυμέων τὰ οἱ ἀπιὼν παρεθήκατο. πρὸς τάδε ὁ βασιλεὺς καλέσας τὸν ταμίην ἐκέλευεν ἐνεῖκαι τὰ οἱ φρουρέειν ἔδωκεν ὡς δὲ ἤνεικεν, λύσας τὴν σφρηγῖδα ὁ Κομβάβος τά τε ἐνεόντα ἐπέδειξεν καὶ ἑωυτὸν ὁκοῖα ἐπεπόνθεεν, ἔλεξέ τε, ὦ βασιλεῦ, τάδε τοι ἐγὼ ὀρρωδέων, εὖτέ με ταύτην ὁδὸν ἔπεμπες, ἀέκων ᾖον καὶ ἐπεί με ἀναγκαίη μεγάλη ἐκ σέο κατέλαβεν, τοιάδε ἐπετέλεσα, ἐσθλά μὲν ἐς δεσπότεα, ἐμοὶ δὲ οὐκ εὐτυχέα. τοιόσδε μέντοι ἐὼν ἀνδρὸς ἐπʼ ἀδικίην ἐγκαλέομαι.

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ὁ δὲ πρὸς τάδε ἀμβώσας περιέβαλὲν τέ μιν καὶ δακρύων ἅμα ἔλεγεν, ὦ Κομβάβε, τί μέγα κακὸν εἰργάσαο; τί δὲ σεωυτὸν οὕτως ἀεικέλιον ἔργον μοῦνος ἀνδρῶν ἔπρηξας; τὰ οὐ πάμπαν ἐπαινέω. ὦ σχέτλιε, ὃς τοιάδε ἔτλης, οἷα μήτε σὲ παθέειν μήτε ἐμὲ ἰδέσθαι ὤφελεν οὐ γάρ μοι ταύτης ἀπολογίης ἔδεεν. ἀλλʼ ἐπεὶ δαίμων τοιάδε ἤθελεν, πρῶτα μέν σοι τίσις ἐξ ἡμέων ἔσσεται, αὐτέων συκοφαντέων ὁ θάνατος, μετὰ δὲ μεγάλη δωρεὴ ἀπίξεται χρυσός τε πολλὸς καὶ ἄργυρος ἄπλετος καὶ ἐσθῆτες Ἀσσύριαι καὶ ἵπποι βασιλήιοι. ἀπίξεαι δὲ παρʼ ἡμέας ἄνευ ἐσαγγελέος οὐδέ τις ἀπέρξει σε ἡμετέρης ὄψιος, οὐδʼ ἢν γυναικὶ ἅμα εὐνάζωμαι. τάδε εἶπέν τε ἅμα καὶ ἐποίεεν· καὶ οἱ μὲν αὐτίκα ἐς φόνον ἤγοντο, τῷ δὲ τὰ δῶρα ἐδέδοτο καὶ ἡ φιλίη μέζων ἐγεγόνεεν. ἐδόκεεν δὲ οὐδεὶς ἔτι Ἀσσυρίων Κομβάβῳ σοφίην καὶ εὐδαιμονίην εἴκελος.

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μετὰ δὲ αἰτησάμενος ἐκτελέσαι τὰ λείποντα τῷ νηῷ — ἀτελέα γάρ μιν ἀπολελοίπεεν — αὖτις ἐπέμπετο, καὶ τόν τε νηὸν ἐξετέλεσε καὶ τὸ λοιπὸν αὐτοῦ ἔμενεν. ἔδωκεν δέ οἱ βασιλεὺς ἀρετῆς τε καὶ εὐεργεσίης εἵνεκα ἐν τῷ ἱρῷ ἑστάναι χάλκεον καὶ ἔτι ἐς τιμὴν ἐν τῷ ἱρῷ Κομβάβος χάλκεος, Ἑρμοκλέος τοῦ Ῥοδίου ποίημα, μορφὴν μὲν ὁκοίη γυνή, ἐσθῆτα δὲ ἀνδρηίην ἔχει.

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λέγεται δὲ τῶν φίλων τοὺς μάλιστὰ οἱ εὐνοέοντας ἐς παραμυθίην τοῦ πάθεος κοινωνίην ἑλέσθαι τῆς συμφορῆς· ἔτεμον γὰρ ἑωυτοὺς καὶ δίαιταν τὴν αὐτὴν ἐκείνῳ διαιτέοντο. ἄλλοι δὲ ἱρολογέουσιν ἐπὶ τῷ πρήγματι, λέγοντες ὡς ἡ Ἥρη φιλέουσα Κομβάβον πολλοῖσι τὴν τομὴν ἐπὶ νόον ἔβαλλεν, ὅκως μὴ μοῦνος ἐπὶ τῇ ἀνδρηίῃ λυπέοιτο.

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τὸ δὲ ἔθος τοῦτο ἐπειδὴ ἅπαξ ἐγένετο, ἔτι νῦν μένει· καὶ πολλοὶ ἑκάστου ἔτεος ἐν τῷ ἱρῷ τάμνονται καὶ θηλύνονται, εἴτε Κομβάβον παραμυθεόμενοι εἴτε καὶ Ἥρῃ χαρίζονται· τάμνονται δʼ ὦν. ἐσθῆτα δὲ οἵδε οὐκέτι ἀνδρηίην ἔχουσιν, ἀλλὰ εἵματά τε γυναικήια φορέουσιν καὶ ἔργα γυναικῶν ἐπιτελέουσιν. ὡς δὲ ἐγὼ ἤκουον, ἀνακέαται καὶ τουτέων ἐς Κομβάβον ἡ αἰτίη· συνενείχθη γάρ οἱ καὶ τάδε. ξείνη γυνὴ ἐς πανήγυριν ἀπικομένη, ἰδοῦσα καλόν τε ἐόντα καὶ ἐσθῆτα ἔτι ἀνδρηίην ἔχοντα, ἔρωτι μεγάλῳ ἔσχετο, μετὰ δὲ μαθοῦσα ἀτελέα ἐόντα ἑωυτὴν διειργάσατο. ἐπὶ τοῖσι Κομβάβος, ἀθυμέων ὅτι οἱ ἀτυχέως τὰ ἐς Ἀφροδίτην ἔχει, ἐσθῆτα ʼγυναικηίην ἐνεδύσατο, ὅκως μηκέτι ἑτέρη γυνὴ ἴσα ἐξαπατέοιτο. ἥδε αἰτίη Γάλλοισι στολῆς θηλέης.

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Κομβάβου μέν μοι τοσάδε εἰρήσθω, Γάλλων δὲ αὖτις ἐγὼ λόγῳ ὑστέρῳ μεμνήσομαι, τομῆς τε αὐτέων, ὅκως τάμνονται, καὶ ταφῆς ὁκοίην θάπτονται, καὶ ὅτευ εἵνεκα ἐς τὸ ἱρὸν οὐκ ἐσέρχονται· πρότερον δέ μοι . θυμὸς εἰπεῖν θέσιὸς τε πέρι τοῦ νηοῦ καὶ μεγάθεος, καὶ δῆτα ἐρέω.

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ὁ μὲν χῶρος αὐτός, ἐν τῷ τὸ ἱρὸν ἵδρυται, λόφος ἐστίν, κέαται δὲ κατὰ μέσον μάλιστα τῆς πόλιος, καὶ οἱ τείχεα δοιὰ περικέαται. τῶν δὲ τειχέων τὸ μὲν ἀρχαῖον, τὸ δὲ οὐ πολλὸν ἡμέων πρεσβύτερον. τὰ δὲ προπύλαια τοῦ ἱροῦ ἐς ἄνεμον βορέην ἀποκέκρινται, μέγαθος ὅσον τε ἑκατὸν ὀργυιέων. ἐν τούτοισι τοῖσι προπυλαίοισι καὶ οἱ φαλλοὶ ἑστᾶσι τοὺς Διόνυσος ἐστήσατο, ἡλικίην καὶ οἵδε τριηκοσίων ὀργυιέων. ἐς τουτέων τὸν ἕνα φαλλὸν ἀνὴρ ἑκάστου ἔτεος δὶς ἀνέρχεται οἰκέει τε ἐν ἄκρῳ τῷ φαλλῷ χρόνον ἑπτὰ ἡμερέων. αἰτίη δέ οἱ τῆς ἀνόδου ἥδε λέγεται. οἱ μὲν πολλοὶ νομίζουσιν ὅτι ὑψοῦ τοῖσι θεοῖσιν ὁμιλέει καὶ ἀγαθὰ ξυναπάσῃ Συρίῃ αἰτέει, οἱ δὲ τῶν εὐχωλέων ἀγχόθεν ἐπαΐουσιν. ἄλλοισιν δὲ δοκέει καὶ τάδε Δευκαλίωνος εἵνεκα ποιέεσθαι, ἐκείνης ξυμφορῆς μνήματα, ὁκότε οἱ ἄνθρωποι ἐς τὰ οὔρεα καὶ ἐς τὰ περιμήκεα τῶν δενδρέων ᾖσαν τὸ πολλὸν ὕδωρ ὀρρωδέοντες. ἐμοὶ μέν νυν καὶ τάδε ἀπίθανα. δοκέω γε μὲν Διονύσῳ σφέας καὶ τάδε ποιέειν, συμβάλλομαι δὲ τουτέοισι. φαλλοὺς ὅσοι Διονύσῳ ἐγείρουσι, ἐν τοῖσι φαλλοῖσι καὶ ἄνδρας ξυλίνους κατίζουσιν, ὅτευ μὲν εἵνεκα ἐγὼ οὐκ ἐρέω. δοκέει δʼ ὦν μοι, καὶ ὅδε ἐς ἐκείνου μίμησιν τοῦ ξυλίνου ἀνδρὸς ἀνέρχεται.

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ἡ δέ οἱ ἄνοδος τοιήδε· σειρῇ μικρῇ ἑωυτόν τε ἅμα καὶ τὸν φαλλὸν περιβάλλει, μετὰ δὲ ἐπιβαίνει ξύλων προσφυῶν τῷ φαλλῷ ὁκόσον ἐς χώρην ἄκρου ποδός· ἀνιὼν δὲ ἅμα ἀναβάλλει τὴν σειρὴν ἀμφοτέρωθεν ὅκωσπερ ἡνιοχέων. εἰ δέ τις τόδε μὲν οὐκ ὄπωπεν, ὄπωπεν δὲ φοινικοβατέοντας ἢ ἐν Ἀραβίῃ ἢ ἐν Αἰγύπτῳ ἢ ἄλλοθί κου, οἶδε τὸ λέγω.

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Ἐπεὰν δὲ ἐς τέλος ἵκηται τῆς ὁδοῦ, σειρὴν ἑτέρην ἀφεὶς τὴν αὐτὸς ἔχει, μακρὴν ταύτην, ἀνέλκει τῶν οἱ θυμός, ξύλα καὶ εἵματα καὶ σκεύεα, ἀπὸ τῶν ἕδρην συνδέων ὁκοίην καλιὴν ἱζάνει, μίμνει τε χρόνον τῶν εἶπον ἡμερέων. πολλοὶ δὲ ἀπικνεόμενοι χρυσόν τε καὶ ἄργυρον, οἱ δὲ χαλκόν, τὰ νομίζουσιν, ἐς ἐχῖνον πρόσθε κείμενον κατιᾶσιν, λέγοντες τὰ οὐνόματα ἕκαστος. παρεστεὼς δὲ ἄλλος ἄνω ἀγγέλλει· ὁ δὲ δεξάμενος τοὔνομα εὐχωλὴν ἐς ἕκαστον ποιέεται, ἅμα δὲ εὐχόμενος κροτέει ποίημα χάλκεον, τὸ ἀείδει μέγα καὶ τρηχὺ κινεόμενον. εὕδει δὲ οὐδαμά· ἢν γάρ μιν ὕπνος ἕλῃ ποτέ, σκορπίος ἀνιὼν ἀνεγείρει τε καὶ ἀεικέα ἐργάζεται, καὶ οἱ ἥδε ἡ ζημίη τοῦ ὕπνου ἐπικέαται. τὰ μὲν ὦν ἐς τὸν σκορπίον μυθέονται ἱρά τε καὶ θεοπρεπέα· εἰ δὲ ἀτρεκέα ἐστίν, οὐκ ἔχω ἐρέειν. δοκέει δέ μοι, μέγα ἐς ἀγρυπνίην συμβάλλεται καὶ τῆς πτώσιος ἡ ὀρρωδίη.

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Φαλλοβατέων μὲν δὴ πέρι τοσάδε ἀρκέει.

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ὁ δὲ νηὸς ὁρέει μὲν ἐς ἠέλιον ἀνιόντα, εἶδος δὲ καὶ ἐργασίην ἐστὶν ὁκοίους νηοὺς ἐν Ἰωνίῃ ποιέουσιν. ἕδρη μεγάλη ἀνέχει ἐκ γῆς μέγαθος ὀργυιέων δυοῖν, ἐπὶ τῆς ὁ νηὸς ἐπικέαται. ἄνοδος ἐς αὐτὸν λίθου πεποίηται, οὐ κάρτα μακρή. ἀνελθόντι δὲ θωῦμα μὲν καὶ .ὁ πρόνηος μέγα παρέχεται θύρῃσί τε ἤσκηται χρυσέῃσιν ἔνδοθεν δὲ ὁ νηὸς χρυσοῦ τε πολλοῦ ἀπολάμπεται καὶ ἡ ὀροφὴ πᾶσα χρυσέη. ἀπόζει δὲ αὐτοῦ ὀδμὴ ἀμβροσίη ὁκοίη λέγεται τῆς χώρης τῆς Ἀραβίης, καί σοι τηλόθεν ἀνιόντι προσβάλλει πνοιὴν κάρτα ἀγαθὴν καὶ ἢν αὖτις ἀπίῃς, οὐδαμὰ λείπεται, ἀλλά σευ τά τε εἵματα ἐς πολλὸν ἔχει τὴν πνοιὴν καὶ σὺ ἐς πάμπαν αὐτῆς μνήσεαι.

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ἔνδοθεν δὲ ὁ νηὸς οὐκ ἁπλόος ἐστίν, ἀλλὰ ἐν αὐτῷ θάλαμος ἄλλος πεποίηται. ἄνοδος καὶ ἐς τοῦτον ὀλίγη· θύρῃσι δὲ οὐκ ἤσκηται, ἀλλὰ ἐς ἀντίον ἅπας ἀναπέπταται. ἐς μὲν ὦν τὸν μέγαν νηὸν πάντες ἐσέρχονται, ἐς δὲ τὸν θάλαμον οἱ ἱρέες μοῦνον, οὐ μέντοι πάντες οἱ ἱρέες, ἀλλὰ οἳ μάλιστα ἀγχίθεοί τὲ εἰσιν καὶ οἷσι πᾶσα ἐς τὸ ἱρὸν μέλεται θεραπηίη. ἐν δὲ τῷδε εἵαται τὰ ἕδεα, ἥ τε Ἥρη καὶ τὸν αὐτοὶ Δία ἐόντα ἑτέρῳ οὐνόματι κληίζουσιν. ἄμφω δὲ χρύσεοί τέ εἰσιν καὶ ἄμφω ἕζονται· ἀλλὰ τὴν μὲν Ἥρην λέοντες φέρουσιν, ὁ δὲ ταύροισιν ἐφέζεται.

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Καὶ δῆτα τὸ μὲν τοῦ Διὸς ἄγαλμα ἐς Δία πάντα ὁρῇ καὶ κεφαλὴν καὶ εἵματα καὶ ἕδρην, καί μιν οὐδὲ ἐθέλων ἄλλως εἰκάσεις.

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ἡ δὲ Ἡρη σκοπέοντί τοι πολυειδέα μορφὴν ἐκφανέει· καὶ τὰ μὲν ξύμπαντα ἀτρεκέϊ λόγῳ Ἥρη ἐστΐν, ἔχει δέ τι καὶ Ἀθηναίης καὶ Ἀφροδίτης καὶ Σεληναίης καὶ Ῥέης καὶ Ἀρτέμιδος καὶ Νεμέσιος καὶ Μοιρέων. χειρὶ δὲ τῇ μὲν ἑτέρῃ σκῆπτρον ἔχει, τῇ ἑτέρῃ δὲ ἄτρακτον, καὶ ἐπὶ τῇ κεφαλῇ ἀκτῖνὰς τε φορέει καὶ πύργον καὶ κεστὸν τῷ μούνην τὴν Οὐρανίην κοσμέουσιν. ἔκτοσθεν δέ οἱ χρυσός τε ἄλλος περικέαται καὶ λίθοι κάρτα πολυτελέες, τῶν οἱ μὲν λευκοί, οἱ δὲ ὑδατώδεες, πολλοὶ δὲ οἰνώδεες, πολλοὶ δὲ πυρώδεες, ἔτι δὲ ὄνυχες οἱ Σαρδῷοι πολλοὶ καὶ ὑάκινθοι καὶ σμάραγδοι, τὰ φέρουσιν Αἰγύπτιοι καὶ Ἰνδοὶ καὶ Αἰθίοπες καὶ Μῆδοι καὶ Ἀρμένιοι καὶ Βαβυλώνιοι. τὸ δὲ δὴ μέζονος λόγου ἄξιον, τοῦτο ἀπηγήσομαι· λίθον ἐπὶ τῇ κεφαλῇ φορέει· λυχνὶς καλέεται, οὔνομα δὲ οἱ τοῦ ἔργου ἡ συντυχίη. ἀπὸ τούτου ἐν νυκτὶ σέλας πολλὸν ἀπολάμπεται, ὑπὸ δὲ οἱ καὶ ὁ νηὸς ἅπας οἷον ὑπὸ λύχνοισι φαείνεται, ἐν ἡμέρῃ δὲ τὸ μὲν φέγγος ἀσθενέει, ἰδέην δὲ ἔχει κάρτα πυρώδεα, καὶ ἄλλο θωυμαστόν ἐστιν ἐν τῷ ξοάνῳ. ἢν ἑστεὼς ἀντίος ἐσορέῃς, ἐς σὲ ὁρῇ καὶ μεταβαίνοντι τὸ βλέμμα ἀκολουθέει· καὶ ἢν ἄλλος ἑτέρωθεν ἱστορέῃ, ἴσα καὶ ἐς ἐκεῖνον ἐκτελέει.

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ἐν μέσῳ δὲ ἀμφοτέρων ἕστηκεν ξόανον ἄλλο χρύσεον, οὐδαμὰ τοῖσι ἄλλοισι ξοάνοισι εἴκελον. τὸ δὲ μορφὴν μὲν ἰδίην οὐκ ἔχει, φορέει δὲ τῶν ἄλλων θεῶν εἴδεα. καλέεται δὲ σημήιον καὶ ὑπʼ αὐτῶν Ἀσσυρίων, οὐδέ τι οὔνομα ἴδιον αὐτῷ ἔθεντο, ἀλλʼ οὐδὲ γενέσιος αὐτοῦ καὶ εἴδεος λέγουσιν. καί μιν οἱ μὲν ἐς Διόνυσον, ἄλλοι δὲ ἐς Δευκαλίωνα, οἱ δὲ ἐς Σεμίραμιν ἄγουσιν καὶ γὰρ δὴ ὦν ἐπὶ τῇ κορυφῇ αὐτοῦ περιστερὴ χρυσέη ἐφέστηκεν, τοὔνεκα δὴ μυθέονται Σεμιράμιος ἔμμεναι τόδε σημήιον. ἀποδημέει δὲ δὶς ἑκάστου ἔτεος ἐς θάλασσαν ἐς κομιδὴν τοῦ εἶπον ὕδατος.

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ἐν αὐτῷ δὲ τῷ νηῷ ἐσιόντων ἐν ἀριστερῇ κέαται πρῶτα μὲν θρόνος Ἠελίου, αὐτοῦ δὲ ἕδος οὐκ ἔνι· μούνου γὰρ Ἠελίου καὶ Σεληναίης ξόανα οὐ δεικνύουσιν. ὅτευ δὲ εἵνεκα ὧδε νομίζουσιν, ἐγὼ καὶ τόδε ἔμαθον, λέγουσι τοῖσι μὲν ἄλλοισι θεοῖσιν ὅσιον ἔμμεναι ξόανα ποιέεσθαι, οὐ γὰρ σφέων ἐμφανέα πάντεσι τὰ εἴδεα· ἠέλιος δὲ καὶ Σεληναίη πάμπαν ἐναργέες καὶ σφέας πάντες ὁρέουσι. κοίη ὦν αἰτίη ξοανουργίης τοῖσι ἐν τῷ ἠέρι φαινομένοισι;

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μετὰ δὲ τὸν θρόνον τοῦτον κέαται ξόανον Ἀπόλλωνος, οὐκ οἷον ἐώθεε ποιέεσθαι· οἱ μὲν γὰρ ἄλλοι πάντες Ἀπόλλωνα νέον τε ἥγηνται καὶ πρωθήβην ποιέουσιν, μοῦνοι δὲ οὗτοι Ἀπόλλωνος γενειήτεω ξόανον δεικνύουσιν. καὶ τάδε ποιέοντες ἑωυτοὺς μὲν ἐπαινέουσιν, Ἑλλήνων δὲ κατηγορέουσιν καὶ ἄλλων ὁκόσοι Ἀπόλλωνα παῖδα θέμενοι ἱλάσκονται. αἰτίη δὲ ἥδε. δοκέει αὐτέοισι ἀσοφίη μεγάλη ἔμμεναι ἀτελέα ποιέεσθαι τοῖσι θεοῖσι τὰ εἴδεα, τὸ δὲ νέον ἀτελὲς ἔτι νομίζουσιν. ἐν δὲ καὶ ἄλλο τῷ σφετέρῳ Ἀπόλλωνι καινουργέουσι· μοῦνοι Ἀπόλλωνα εἵμασι κοσμέουσιν.

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ἔργων δὲ αὐτοῦ πέρι πολλὰ μὲν ἔχω εἰπεῖν, ἐρέω δὲ τὸ μάλιστα θωυμάζειν ἄξιον. πρῶτα δὲ τοῦ μαντηίου ἐπιμνήσομαι. μαντήια πολλὰ μὲν παρʼ Ἕλλησι, πολλὰ δὲ καὶ παρʼ Αἰγυπτίοισι, τὰ δὲ καὶ ἐν Λιβύῃ, καὶ ἐν τῇ δὲ Ἀσίῃ πολλά ἐστιν. ἀλλὰ τὰ μὲν οὔτε ἱρέων ἄνευ οὔτε προφητέων φθέγγονται, ὅδε δὲ αὐτός τε κινέεται καὶ τὴν μαντηίην ἐς τέλος αὐτουργέει. τρόπος δὲ αὐτῆς - τοιόσδε. εὖτʼ ἂν ἐθέλῃ χρησμηγορέειν, ἐν τῇ ἕδρῃ πρῶτα κινέεται, οἱ δέ μιν ἱρέες αὐτίκα ἀείρουσιν ἢν δὲ μὴ ἀείρωσιν, ὁ δὲ ἱδρώει καὶ ἐς μέζον ἔτι κινέεται. εὖτʼ ἂν δὲ ὑποδύντες φέρωσιν, ἄγει σφέας πάντῃ περιδινέων καὶ ἐς ἄλλον ἐξ ἑτέρου μεταπηδέων. τέλος ὁ ἀρχιερεὺς ἀντιάσας ἐπερέεταί μιν περὶ ἁπάντων πρηγμάτων· ὁ δὲ ἢν τι μὴ ἐθέλῃ ποιέεσθαι, ὀπίσω ἀναχωρέει, ἢν δὲ τι ἐπαινέῃ, ἄγει ἐς τὸ πρόσω τοὺς προφέροντας ὅκωσπερ ἡνιοχέων. οὕτως μὲν συναγείρουσι τὰ θέσφατα, καὶ οὔτε ἱρὸν πρῆγμα οὐδὲν οὔτε ἴδιον τούτου ἄνευ ποιέουσιν. λέγει δὲ καὶ τοῦ ἔτεος πέρι καὶ τῶν ὡρέων αὐτοῦ πασέων, καὶ ὁκότε οὐκ ἔρονται λέγει δὲ καὶ τοῦ σημηίου πέρι, κότε χρή μιν ἀποδημέειν τὴν εἶπον ἀποδημίην.

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ἐρέω δὲ καὶ ἄλλο, τὸ ἐμεῦ παρεόντος ἔπρηξεν. οἱ μέν μιν ἱρέες ἀείροντες ἔφερον, ὁ δὲ τοὺς μὲν ἐν γῇ κάτω ἔλιπεν, αὐτὸς δὲ ἐν τῷ ἠέρι μοῦνος ἐφορέετο.

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Ὁ μὲν ὦν ἀρχαῖος αὐτοῖσι λόγος ἀμφὶ τοῦ ἱροῦ τοιόσδε ἐστίν.

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ἄλλοι δὲ Σεμίραμιν τὴν Βαβυλωνίην, τῆς δὴ πολλὰ ἔργα ἐν τῇ Ἀσίῃ ἐστίν, ταύτην καὶ τόδε τὸ ἕδος εἵσασθαι νομίζουσιν, οὐκ Ἥρῃ δὲ εἵσασθαι ἀλλὰ μητρὶ ἑωυτῆς, τῆς Δερκετὼ οὔνομα. Δερκετοῦς δὲ εἶδος ἐν Φοινίκῃ ἐθεησάμην, θέημα ξένον· ἡμισέη μὲν γυνή, τὸ δὲ ὁκόσον ἐκ μηρῶν ἐς ἄκρους πόδας ἰχθύος οὐρὴ ἀποτείνεται. ἡ δὲ ἐν τῇ ἱρῇ πόλει πᾶσα γυνή ἐστιν, πίστιες δὲ τοῦ λόγου αὐτοῖσιν οὐ κάρτα ἐμφανέες. ἰχθύας χρῆμα ἱρὸν νομίζουσιν καὶ οὔκοτε ἰχθύων ψαύουσι· καὶ ὄρνιθας τοὺς μὲν ἄλλους σιτέονται, περιστερὴν δὲ μούνην οὐ σιτέονται, ἀλλὰ σφίσιν ἥδε ἱρή. τὰ δὲ γιγνόμενα δοκέει αὐτοῖς ποιέεσθαι Δερκετοῦς καὶ Σεμιράμιος εἵνεκα, τὸ μὲν ὅτι Δερκετὼ μορφὴν ἰχθύος ἔχει, τὸ δὲ ὅτι τὸ Σεμιράμιος τέλος ἐς περιστερὴν ἀπίκετο. ἀλλʼ ἐγὼ τὸν μὲν νηὸν ὅτι Σεμιράμιος ἔργον ἐστὶν τάχα κου δέξομαι· Δερκετοῦς δὲ τὸ ἱρὸν ἔμμεναι οὐδαμὰ πείθομαι, ἐπεὶ καὶ παρʼ Αἰγυπτίων ἐνίοισιν ἰχθύας οὐ σιτέονται, καὶ τάδε οὐ Δερκετοῖ χαρίζονται.

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ἔστιν δὲ καὶ ἄλλος λόγος ἱρός, τὸν ἐγὼ σοφοῦ ἀνδρὸς ἤκουσα, ὅτι ἡ μὲν θεὴ Ῥέη ἐστίν, τὸ δὲ ἱρὸν Ἄττεω ποίημα. Ἄττης δὲ γένος μὲν Λυδὸς ἦν, πρῶτος δὲ τὰ ὄργια τὰ ἐς Ῥέην ἐδιδάξατο. καὶ τὰ Φρύγες καὶ Λυδοὶ καὶ Σαμόθρᾳκες ἐπιτελέουσιν, Ἄττεω πάντα ἔμαθον. ὡς γάρ μιν ἡ Ῥέη ἔτεμεν, βίου μὲν ἀνδρηίου ἀπεπαύσατο, μορφὴν δὲ θηλέην ἠμείψατο καὶ ἐσθῆτα γυναικηίην ἐνεδύσατο καὶ ἐς πᾶσαν γῆν φοιτέων ὄργιά τε ἐπετέλεεν καὶ τὰ ἔπαθεν ἀπηγέετο καὶ Ῥέην ἤειδεν. ἐν τοῖσιν καὶ ἐς Συρίην ἀπίκετο. ὡς δὲ οἱ πέρην Εὐφρήτεω ἄνθρωποι οὔτε αὐτὸν οὔτε ὄργια ἐδέκοντο, ἐν τῷδε τῷ χώρῳ τὸ ἱρὸν ἐποιήσατο. σημήια δέ· ἡ θεὸς τὰ πολλὰ ἐς Ῥέην ἐπικνέεται.ἐπικνέεται Lehmann: ἐπικέεται ΓΕ: ἀπικέεται Ν. λέοντες γάρ μιν φέρουσι καὶ τύμπανον ἔχει καὶ ἐπὶ τῇ κεφαλῇ πυργοφορέει, ὁκοίην Ῥέην Λυδοὶ ποιέουσιν. ἔλεγεν δὲ καὶ Γάλλων πέρι, οἵ εἰσιν ἐν τῷ ἱρῷ, ὅτι Γάλλοι Ἥρῃ μὲν οὐδαμά, Ῥέῃ δὲ τέμνονται καὶ Ἄττεα μιμέονται.

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τὰ δέ μοι εὐπρεπέα μὲν δοκέει ἔμμεναι, ἀληθέα δὲ οὔ· ἐπεὶ καὶ τῆς τομῆς ἄλλην αἰτίην ἤκουσα πολλὸν πιστοτέρην.

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ἁνδάνει δέ μοι ἃ λέγουσιν τοῦ ἱροῦ πέρι τοῖς Ἕλλησι τὰ πολλὰ ὁμολογέοντες, τὴν μὲν θεὸν Ἥρην δοκέοντες, τὸ δʼ ἔργον Διονύσου τοῦ Σεμέλης ποίημα· καὶ γὰρ δὴ Διόνυσος ἐς Συρίην ἀπίκετο κείνην ὁδὸν τὴν ἦλθεν ἐς Αἰθιοπίην. καὶ ἔστι πολλὰ ἐν τῷ ἱρῷ Διονύσου ποιητέω σήματα, ἐν τοῖσι καὶ ἐσθῆτες βάρβαροι καὶ λίθοι Ἰνδοὶ καὶ ἐλεφάντων κέρεα, τὰ Διόνυσος ἐξ Αἰθιόπων ἤνεικεν, καὶ φαλλοὶ δὲ ἑστᾶσι ἐν τοῖσι προπυλαίοισι δύο κάρτα μεγάλοι, ἐπὶ τῶν ἐπίγραμμα τοιόνδε ἐπιγέγραπται, τούσδε φαλλοὺς Διόνυσος Ἥρῃ μητρυιῇ ἀνέθηκα. τὸ ἐμοὶ μέν νυν καὶ τόδετόδε Harmon: τάδε MSS. ἀρκέει, ἐρέω δὲ καὶ ἄλλʼ ὅ τι ἐστὶν ἐν τῷ νηῷ Διονύσου ὄργιον. φαλλοὺς Ἕλληνες Διονύσῳ ἐγείρουσιν, ἐπὶ τῶν καὶ τοιόνδε τι φέρουσιν, ἄνδρας μικροὺς ἐκ ξύλου πεποιημένους, μεγάλα αἰδοῖα ἔχοντας· καλέεται δὲ τάδε νευρόσπαστα. ἔστι δὲ καὶ τόδε ἐν τῷ ἱρῷ· ἐν δεξιῇ τοῦ νηοῦ κάθηται μικρὸς ἀνὴρ χάλκεος ἔχων αἰδοῖον μέγα.

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τοσάδε μὲνμὲν Fritzsche: μιν MSS. ἀμφὶ τῶν οἰκιστέων τοῦ ἱροῦ μυθολογέουσιν. ἤδη δὲ ἐρέω καὶ τοῦ νηοῦ πέρι θέσιός τε ὅκως ἐγένετο καὶ ὅστις μιν ἐποιήσατο. λέγουσι τὸν νηὸν τὸν νῦν ἐόντα μὴ ἔμμεναι τὸν τὴν ἀρχὴν γεγενημένον,μὴ—γεγενημένον: first Aldine;; not in MSS. ΓΕ show lacunae; the space in Γ is about 31 letters. ἀλλʼ ἐκεῖνον μὲν κατενεχθῆναι χρόνῳ ὕστερον, τὸν δὲ νῦν ἐόντα Στρατονίκης ἔμμεναι ποίημα, γυναικὸς τοῦ Ἀσσυρίων βασιλέως.

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δοκέει δέ μοι ἡ Στρατονίκη ἐκείνη ἔμμεναι, τῆς ὁ πρόγονος ἠρήσατο, τὸν ἤλεγξεν τοῦ ἰητροῦ ἐπινοίη· ὡς γάρ μιν ἡ συμφορὴ κατέλαβεν, ἀμηχανέων τῷ κακῷ αἰσχρῷ δοκέοντι κατʼ ἡσυχίην ἐνόσεεν, ἔκειτο δὲ ἀλγέων οὐδέν, καί οἱ ἥ τε χροιὴ πάμπαν ἐτρέπετο καὶ τὸ σῶμα διʼ ἡμέρης ἐμαραίνετο. ὁ δὲ ἰητρὸς ὡς εἶδέ μιν ἐς οὐδὲν ἐμφανὲς ἀρρωστέοντα, ἔγνω τὴν νοῦσον ἔρωτα ἔμμεναι. ἔρωτος δὲ ἀφανέος πολλὰ σημήια, ὀφθαλμοί τε ἀσθενέες καὶ φωνὴ καὶ χροιὴ καὶ δάκρυα. μαθὼν δὲ ταῦτα ἐποίεε· χειρὶ μὲν τῇ δεξιῇ εἶχε τοῦ νεηνίσκου τὴν καρδίην, ἐκάλεε δὲ τοὺς ἀνὰ τὴν οἰκίην πάντας· ὁ δὲ τῶν μὲν ἄλλων ἐσιόντων πάντων ἐν ἠρεμίῃ μεγάλῃ ἦν, ὡς δὲ ἡ μητρυιὴ ἀπίκετο, τήν τε χροιὴν ἠλλάξατο καὶ ἱδρώειν ἄρξατο καὶ τρόμῳ εἴχετο καὶ ἡ καρδίη ἀνεπάλλετο. τὰ δὲ γιγνόμενα ἐμφανέα τῷ ἰητρῷ τὸν ἔρωτα ἐποίεεν, καί μιν ὧδε ἰήσατο.

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καλέσας τοῦ νεηνίσκου τὸν πατέρα κάρτα ὀρρωδέοντα, ἥδε ἡ νοῦσος, ἔφη, ἣν ὁ παῖς ὅδε ἀρρωστέει, οὐ νοῦσός ἐστιν, ἀλλὰ ἀδικίη· ὅδε γάρ τοι ἀλγέει μὲν οὐδέν, ἔρως δέ μιν καὶ φρενοβλαβείη ἔχει. ἐπιθυμέει δὲ τῶν οὐδαμὰ τεύξεται, φιλέων γυναῖκα ἐμήν, τὴν ἐγὼ οὔτι μετήσομαι. ὁ μὲν ὦν τοιάδε σοφίῃ ἐψεύδετο. ὁ δὲ αὐτίκα ἐλίσσετο, πρός τε σοφίης καὶ ἰητρικῆς, μή μοι παῖδα ὀλέσῃς· οὐ γὰρ ἐθέλων ταύτῃ συμφορῇ ἔσχετο, ἀλλὰ οἱ ἡ νοῦσος ἀεκουσίη. τῷ σὺ μηδαμὰ ζηλοτυπέων πένθος ἐγεῖραι πάσῃ βασιληίῃ μηδὲ ἰητρὸς ἐὼν φόνον προξενέεινπροξενέειν Koene, Schaefer: προξενέεις N: lacuna in ΓΕ. ἰητρικῇ. ὁ μὲν ὧδε ἀγνὼς ἐὼν ἐδέετο. ὁ δέ μιν αὖτις ἀμείβετο, ἀνόσια σπεύδεις γάμον ἐμὸν ἀπαιρεόμενος ἠδὲ ἰητρὸν ἄνδρα βιώμενος. σὺ δὲ κῶς ἂν αὐτὸς ἔπρηξας, εἴ τοι σὴν γυναῖκα ἐπόθεεν, ἐμεῦ τάδε δεόμενος; ὁ δὲ πρὸς τάδε ἔλεγεν ὡς οὐδʼ αὐτὸς ἄν κοτε γυναικὸς ἐφείσατο οὐδὲ παιδὶ σωτηρίης ἐφθόνεεν, εἰ καί τι μητρυιῆς ἐπεθύμεεν· οὐ γὰρ ὁμοίην συμφορὴν ἔμμεναι γαμετὴν ἢ παῖδα ὀλέσαι. ὡς δὲ τάδε ὁ ἰητρὸς ἤκουσεν, τί τοι, ἔφη, ἐμὲ λίσσεαι; καὶ γάρ τοι σὴν γυναῖκα ποθέει· τὰ δὲ ἐγὼ ἔλεγον πάντα ἔην ψεύδεα. πείθεται μὲν τουτέοισι, καὶ τῷ μὲν παιδὶ λείπει καὶ γυναῖκα καὶ βασιληίην, αὐτὸς δὲ ἐς τὴν Βαβυλωνίην χώρην ἀπίκετο καὶ πόλιν ἐπὶ τῷ Εὐφρήτῃ ἐπώνυμον ἑωυτοῦ ἐποιήσατο, ἔνθα οἱ καὶ ἡ τελευτὴ ἐγένετο. ὧδε μὲν ὁ ἰητρὸς ἔρωτα ἔγνω τε καὶ ἰήσατο.

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ἥδε δὴ ὦν ἡ Στρατονίκη ἔτι τῷ προτέρῳ ἀνδρὶ συνοικέουσα ὄναρ τοιόνδε ἐθεήσατο, ὥς μιν ἡ Ἥρη ἐκέλευεν ἐγεῖραί οἱ τὸν ἐν τῇ ἱρῇ πόλει νηόν, εἰ δὲ ἀπειθέοι, πολλά οἱ καὶ κακὰ ἀπείλεεν. ἡ δὲ τὰ μὲν πρῶτα οὐδεμίαν ὤρην ἐποιέετο· μετὰ δὲδὲδὲ, ὥς μιν μεγάλη νοῦσος ἔλαβεν, τῷ τε ἀνδρὶ τὴν ὄψιν ἀπηγήσατο καὶ τὴν Ἥρην ἱλάσκετο καὶ στήσειν τὸν νηὸν ὑπεδέξατο. καὶ αὐτίκα ὑγιέα γενομένην ὁ ἀνὴρ ἐς τὴν ἱρὴν πόλιν ἔπεμπε, σὺν δὲδὲδὲ οἱ καὶ χρήματα καὶ στρατιὴν πολλήν, τοὺς μὲν οἰκοδομέειν, τοὺς δὲ καὶ τοῦ ἀσφαλέος εἵνεκα. καλέσας δὲδὲδὲ τινα τῶν ἑωυτοῦ φίλων, νεηνίην κάρτα καλόν, τῷ οὔνομα ἦν Κομβάβος, ἐγώ τοι, ἔφη, ὦ Κομβάβε, ἐσθλὸν ἐόντα φιλέω τε μάλιστα φίλων ἐμῶν καὶ πάμπαν ἐπαινέω σοφίης τε καὶ εὐνοίης τῆς ἐς ἡμέας, ἣν δὴ ἐπεδέξαο. νῦν δὲδὲδὲ μοι χρειὼ μεγάλης πίστιος, τῷ σε θέλω γυναικὶ ἐμῇ ἑσπόμενον ἔργον τέ μοι ἐπιτελέσαι καὶ ἱρὰ τελέσαι καὶ στρατιῆς ἐπικρατέειν· σοὶ δὲ ἀπικομένῳ ἐξ ἡμέων τιμὴ μεγάλη ἔσσεται.

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Πρὸς τάδε ὁ Κομβάβος αὐτίκα λίσσετο πολλὰ λιπαρέων μή μιν ἐκπέμπειν μηδὲ πιστεύειν οἱ τὰ πολλὸν ἑωυτοῦ μέζονα χρήματα καὶ γυναῖκα καὶ ἔργον ἱρόν. τὰ δὲ ὀρρώδεεν μή κοτέ οἱ ζηλοτυπίη χρόνῳ ὑστέρῳ ἐς τὴν Στρατονίκην γένοιτο, τὴν μοῦνος ἀπάξειν ἔμελλεν.

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ὡς δὲ οὐδαμὰ ἐπείθετο, ὁ δὲ ἱκεσίης δευτέρης ἅπτεται δοῦναί οἱ χρόνον ἑπτὰ ἡμερέων, μετὰ δὲ ἀποστεῖλαί μιν τελέσαντά τι τῶν μάλιστα ἐδέετο. τυχὼν δὲ ῥηιδίως, ἐς τὸν ἑωυτοῦ οἶκον ἀπικνέεται καὶ πεσὼν χαμᾶζε τοιάδε ὠδύρετο· ὢ δείλαιος, τί μοι ταύτης τῆς πίστιος; τί δέ μοι ὁδοῦ, τῆς τέλος ἤδη δέρκομαι; νέος μὲν ἐγὼ καὶ γυναικὶ καλῇ ἕψομαι. τὸ δέ μοι μεγάλη συμφορὴ ἔσσεται, εἰ μὴ ἔγωγε πᾶσαν αἰτίην κακοῦ ἀποθήσομαι· τῷ με χρῆν μέγα ἔργον ἀποτελέσαι, τό μοι πάντα φόβον ἰήσεται.

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Τάδε εἰπὼν ἀτελέα ἑωυτὸν ἐποίεεν, καὶ ταμὼν τὰ αἰδοῖα ἐς ἀγγήιον μικρὸν κατέθετο σμύρνῃ τε ἅμα καὶ μέλιτι καὶ ἄλλοισι θυώμασι· καὶ ἔπειτα σφρηγῖδι τὴν ἐφόρεε σημηνάμενος τὸ τρῶμα ἰῆτο. μετὰ δέ, ὥς μιν ὁδοιπορέειν ἐδόκεεν, ἀπικόμενος ἐς τὸν βασιλέα πολλῶν παρεόντων διδοῖ τε ἅμα τὸ ἀγγήιον καὶ λέγει ὧδε· ὦ δέσποτα, τόδε μοι μέγα κειμήλιον ἐν τοῖσι οἰκείοισι ἀπεκέατο, τὸ ἐγὼ κάρτα ἐπόθεον· νῦν δὲ ἐπεὶ μεγάλην ὁδὸν ἔρχομαι, παρὰ σοὶ τόδε θήσομαι. σὺ δέ μοι ἀσφαλέως ἔχειν· τόδε γάρ μοι χρυσοῦ βέλτερον, τόδε μοι ψυχῆς ἐμῆς ἀντάξιον. εὖτʼ ἂν δὲ ἀπίκωμαι, σόον αὖτις ἀποίσομαι. ὁ δὲ δεξάμενος ἑτέρῃ σφρηγῖδι ἐσημαίνετο καὶ τοῖσι ταμίῃσι φρουρέειν ἐνετείλατο.

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Κομβάβος μέν νυν τὸ ἀπὸ τοῦδε ἀσφαλέα ὁδὸν ἤνυεν· ἀπικόμενοι δὲ ἐς τὴν ἱρὴν πόλιν σπουδῇ τὸν νηὸν οἰκοδόμεον καὶ σφίσι τρία ἔτεα ἐν τῷ ἔργῳ ἐξεγένετο, ἐν τοῖσι ἀπέβαινε τάπερ ὁ Κομβάβος ὀρρώδεεν. ἡ Στρατονίκη γὰρ χρόνον ἐπὶ πολλὸν συνόντα μιν ποθέειν ἄρχετο, μετὰ δέ οἱ καὶ κάρτα ἐπεμήνατο. καὶ λέγουσιν οἱ ἐν τῇ ἱρῇ πόλει τὴν Ἥρην τουτέων αἰτίην ἐθέλουσαν γενέσθαι, Κομβάβον ἐσθλὸν μὲν ἐόντα λαθέειν μηδαμά, Στρατονίκην δὲ τίσασθαι, ὅτι οὐ ῥηιδίως τὸν νηὸν ὑπέσχετο.

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ἡ δὲ τὰ μὲν πρῶτα ἐσωφρόνεεν καὶ τὴν νοῦσον ἔκρυπτεν· ὡς δέ οἱ τὸ κακὸν μέζον ἡσυχίης ἐγένετο, ἐς ἐμφανὲς ἐτρύχετο κλαίεσκέν τε διʼ ἡμέρης καὶ Κομβάβον ἀνεκαλέετο καί οἱ πάντα Κομβάβος ἦν. τέλος δὲ ἀμηχανέουσα τῇ συμφορῇ εὐπρεπέα ἱκεσίην ἐδίζητο. ἄλλῳ μὲν ὦν τὸν ἔρωτα ὁμολογέειν ἐφυλάσσετο, αὐτὴ δὲ ἐπιχειρέειναἰδέετο Lehmann: ἐδέετο Γ, ἠδέετο N. αἰδέετο. ἐπινοέει ὦν τοιάδε, οἴνῳ ἑωυτὴν μεθύσασα ἐς λόγους οἱ ἐλθεῖν. ἅμα δὲ οἴνῳ ἐσιόντι παρρησίη τε ἐσέρχεται καὶ ἡ ἀποτυχίη οὐ κάρτα αἰσχρή, ἀλλὰ τῶν πρησσομένων ἕκαστα ἐς ἀγνοίην ἀναχωρέει.

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ὡς δέ οἱ ἐδόκεε, καὶ ἐποίεε ταῦτα. καὶ ἐπεὶ ἐκ δείπνου ἐγένοντο, ἀπικομένη ἐς τὰ οἰκεῖα ἐν τοῖσι Κομβάβος αὐλίζετο, λίσσετό τε καὶ γούνων ἅπτετο καὶ τὸν ἔρωτα ὡμολόγεεν. ὁ δὲ τόν τε λόγον ἀπηνέως ἀπεδέκετο καὶ τὸ ἔργον ἀναίνετο καί οἱ τὴν μέθην ἐπεκάλεεν. ἀπειλούσης δὲ μέγα τι κακὸν ἑωυτὴν ἐργάσασθαι, δείσας πάντα οἱ λόγον ἔφηνεν καὶ πᾶσαν τὴν ἑωυτοῦ πάθην ἀπηγήσατο καὶ τὸ ἔργον ἐς ἐμφανὲς ἤνεικεν. ἰδοῦσα δὲ ἡ Στρατονίκη τὰ οὔποτε ἔλπετο, μανίης μὲν ἐκείνης ἔσχετο, ἔρωτος δὲ οὐδαμὰ ἐλήθετο, ἀλλὰ πάντα οἱ συνεοῦσα ταύτην παραμυθίην ἐποιέετο ἔρωτος ἀπρήκτοιο. ἔστιν ὁ ἔρως οὗτος ἐν τῇ ἱρῇ πόλει καὶ ἔτι νῦν γίγνεται· γυναῖκες Γάλλων ἐπιθυμέουσι καὶ γυναιξὶ Γάλλοι ἐπιμαίνονται, ζηλοτυπέει δὲ οὐδείς, ἀλλὰ σφίσι τὸ χρῆμα κάρτα ἱρὸν νομίζουσιν.

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τὰ δʼ ὦν ἐν τῇ ἱρῇ πόλει ἀμφὶ τὴν Στρατονίκην οὐδαμὰ τὸν βασιλέα λέληθεν, ἀλλὰ πολλοὶ ἀπικνεόμενοι κατηγόρεον καὶ τὰ γιγνόμενα ἀπηγέοντο. ἐπὶ τοῖσι περιαλγέων ἐξ ἀτελέος τοῦ ἔργου Κομβάβον μετεκάλεεν. ἄλλοι δὲ λέγουσι λόγον οὔτι ἀληθέα, τὴν Στρατονίκην, ἐπειδὴ ἀπέτυχε τῶν ἐδέετο, αὐτὴν γράψασαν ἐς τὸν ἄνδρα τοῦ Κομβάβου κατηγορέειν πείρην οἱ ἐπικαλέουσαν, καὶ τὸ Ἕλληνες Σθενεβοίης πέρι λέγουσι καὶ Φαίδρης τῆς Κνωσσίης, ταυτὶ καὶ Ἀσσύριοι ἐς Στρατονίκην μυθολογέουσιν. ἐγὼ μέν νυν οὐδὲ Σθενεβοίην πείθομαι οὐδὲ Φαίδρην τοιάδε ἐπιτελέσαι, εἰ τὸν Ἱππόλυτον ἀτρεκέως ἐπόθεε Φαίδρη. ἀλλὰ τὰ μὲν ἐχέτω ὅκως καὶ ἐγένετο.

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ὡς δὲ ἡ ἀγγελίη ἐς τὴν ἱρὴν πόλιν ἀπίκετο ἔγνω τε ὁ Κομβάβος τὴν αἰτίην, θαρσέων τε ᾖεν, ὅτι οἱ ἡ ἀπολογίη οἴκοι ἐλείπετο, καί μιν ἐλθόντα ὁ βασιλεὺς αὐτίκα μὲν ἔδησέν τε καὶ ἐν φρουρῇ εἶχεν· μετὰ δέ, παρεόντων οἱ τῶν φίλων οἳ καὶ τότε πεμπομένῳ τῷ Κομβάβῳ παρεγένοντο, παραγαγὼν ἐς μέσον κατηγορέειν ἄρχετο καί οἱ μοιχείην τε καὶ ἀκολασίην προὔφερεν· κάρτα δὲ δεινοπαθέων πίστιν τε καὶ φιλίην ἀνεκαλέετο, λέγων τρισσὰ Κομβάβον ἀδικέειν μοιχόν τε ἐόντα καὶ ἐς πίστιν ὑβρίσαντα καὶ ἐς θεὸν ἀσεβέοντα, τῆς ἐν τῷ ἔργῳ τοιάδε ἔπρηξεν. πολλοὶ δὲ παρεστεῶτες ἤλεγχον ὅτι ἀναφανδὸν σφέας ἀλλήλοισι συνεόντας εἶδον. πᾶσιν δὲ τέλος ἐδόκεεν αὐτίκα θνήσκειν Κομβάβον θανάτου ἄξια ἐργασμένον.

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ὁ δὲ τέως μὲν ἑστήκεεν λέγων οὐδέν· ἐπεὶ δὲ ἤδη ἐς τὸν φόνον ἤγετο, φθέγξατό τε καὶ τὸ κειμήλιον αἴτεε,αἴτεε Koene: ἀΰτεε ΓΕ, ἄτεε N. λέγων ὡς ἀναιρέει μιν οὐχ ὕβριος οὐδὲ γάμων εἵνεκα, ἀλλὰ ἐκείνων ἐπιθυμέων τά οἱ ἀπιὼν παρεθήκατο. πρὸς τάδε ὁ βασιλεὺς καλέσας τὸν ταμίην ἐκέλευεν ἐνεῖκαι τά οἱ φρουρέειν ἔδωκεν· ὡς δὲ ἤνεικεν, λύσας τὴν σφρηγῖδα ὁ Κομβάβος τά τε ἐνεόντα ἐπέδειξεν καὶ ἑωυτὸν ὁκοῖα ἐπεπόνθεεν, ἔλεξέ τε, ὦ βασιλεῦ, τάδε τοι ἐγὼ ὀρρωδέων, εὖτέ με ταύτην ὁδὸν ἔπεμπες, ἀέκων ᾖον· καὶ ἐπεί με ἀναγκαίη μεγάλη ἐκ σέο κατέλαβεν, τοιάδε ἐπετέλεσα, ἐσθλὰ μὲν ἐς δεσπότεα, ἐμοὶ δὲ οὐκ εὐτυχέα. τοιόσδε μέντοι ἐὼν ἀνδρὸς ἐπʼ ἀδικίην ἐγκαλέομαι.

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ὁ δὲ πρὸς τάδε ἀμβώσαςἀμβώσας Valckenaer: θαμβώσας MSS. περιέβαλέν τέ μιν καὶ δακρύων ἅμα ἔλεγεν, ὦ Κομβάβε, τί μέγα κακὸν εἰργάσαο; τί δὲ σεωυτὸν οὕτως ἀεικέλιον ἔργον μοῦνος ἀνδρῶνοὕτως—ἄνδρων N: lacuna in ΓΕ, in which the supplement (a conjecture) has been entered by a late hand. ἔπρηξας; τὰ οὐ πάμπαν ἐπαινέω. ὦ σχέτλιε, ὃς τοιάδε ἔτλης, οἷα μήτε σὲ παθέειν μήτ’ ἐμὲ ἰδέσθαι ὤφελεν· οὐ γάρ μοι ταύτης ἀπολογίης ἔδεεν. ἀλλʼ ἐπεὶ δαίμων τοιάδε ἤθελεν, πρῶτα μέν σοι τίσις ἐξ ἡμέων ἔσσεται, αὐτέων συκοφαντέων ὁ θάνατος, μετὰ δὲ μεγάλη δωρεὴ ἀπίξεται χρυσός τε πολλὸς καὶ ἄργυρος ἄπλετος καὶ ἐσθῆτες Ἀσσύριαι καὶ ἵπποι βασιλήιοι. ἀπίξεαι δὲ παρʼ ἡμέας ἄνευ ἐσαγγελέος οὐδέ τις ἀπέρξει σε ἡμετέρης ὄψιος, οὐδʼ ἢν γυναικὶ ἅμα εὐνάζωμαι. τάδε εἶπέν τε ἅμα καὶ ἐποίεεν· καὶ οἱ μὲν αὐτίκα ἐς φόνον ἤγοντο, τῷ δὲ τὰ δῶρα ἐδέδοτο καὶ ἡ φιλίη μέζων ἐγεγόνεεν. ἐδόκεεν δὲ οὐδεὶς ἔτι Ἀσσυρίων Κομβάβῳ σοφίην καὶ εὐδαιμονίην εἴκελος.

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μετὰ δὲ αἰτησάμενος ἐκτελέσαι τὰ λείποντα τῷ νηῷ — ἀτελέα γάρ μιν ἀπολελοίπεεν — αὖτις ἐπέμπετο, καὶ τόν τε νηὸν ἐξετέλεσε καὶ τὸ λοιπὸν αὐτοῦ ἔμενεν. ἔδωκεν δέ οἱ βασιλεὺς ἀρετῆς τε καὶ εὐεργεσίης εἵνεκα ἐν τῷ ἱρῷ ἑστάναι χάλκεον· καὶ ἔτι ἐς τιμὴν ἐν τῷ ἱρῷ Κομβάβος χάλκεος, Ἑρμοκλέος τοῦ Ῥοδίου ποίημα, μορφὴν μὲν ὁκοίη γυνή, ἐσθῆτα δὲ ἀνδρηίην ἔχει.

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λέγεται δὲ τῶν φίλων τοὺς μάλιστά οἱ εὐνοέοντας ἐς παραμυθίην τοῦ πάθεος κοινωνίην ἑλέσθαι τῆς συμφορῆς· ἔτεμον γὰρ ἑωυτοὺς καὶ δίαιταν τὴν αὐτὴν ἐκείνῳ διαιτέοντο. ἄλλοι δὲ ἱρολογέουσιν ἐπὶ τῷ πρήγματι, λέγοντες ὡς ἡ Ἥρη φιλέουσα Κομβάβον πολλοῖσι τὴν τομὴν ἐπὶ νόον ἔβαλλεν, ὅκως μὴ μοῦνος ἐπὶ τῇ ἀνδρηίῃ λυπέοιτο.

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τὸ δὲ ἔθος τοῦτο ἐπειδὴ ἅπαξ ἐγένετο, ἔτι νῦν μένει· καὶ πολλοὶ ἑκάστου ἔτεος ἐν τῷ ἱρῷ τάμνονται καὶ θηλύνονται, εἴτε Κομβάβον παραμυθεόμενοι εἴτε καὶ Ἥρῃ χαρίζονται· τάμνονται δʼ ὦν. ἐσθῆτα δὲ οἵδε οὐκέτι ἀνδρηίην ἔχουσιν, ἀλλὰ εἵματά τε γυναικήια φορέουσιν καὶ ἔργα γυναικῶν ἐπιτελέουσιν. ὡς δὲ ἐγὼ ἤκουον, ἀνακέαται καὶ τουτέων ἐς Κομβάβον ἡ αἰτίη· συνενείχθη γάρ οἱ καὶ τάδε. ξείνη γυνὴ ἐς πανήγυριν ἀπικομένη, ἰδοῦσα καλόν τε ἐόντα καὶ ἐσθῆτα ἔτι ἀνδρηίην ἔχοντα, ἔρωτι μεγάλῳ ἔσχετο, μετὰ δὲ μαθοῦσα ἀτελέα ἐόντα ἑωυτὴν διειργάσατο. ἐπὶ τοῖσι Κομβάβος, ἀθυμέων ὅτι οἱ ἀτυχέως τὰ ἐς Ἀφροδίτην ἔχει, ἐσθῆτα γυναικηίην ἐνεδύσατο, ὅκως μηκέτι ἑτέρη γυνὴ ἴσα ἐξαπατέοιτο. ἥδε αἰτίη Γάλλοισι στολῆς θηλέης.

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Κομβάβου μέν μοι τοσάδε εἰρήσθω, Γάλλων δὲ αὖτις ἐγὼ λόγῳ ὑστέρῳ μεμνήσομαι, τομῆς τε αὐτέων, ὅκως τάμνονται, καὶ ταφῆς ὁκοίην θάπτονται, καὶ ὅτευ εἵνεκα ἐς τὸ ἱρὸν οὐκ ἐσέρχονται· πρότερον δέ μοι θυμὸς εἰπεῖν θέσιός τε πέρι τοῦ νηοῦ καὶ μεγάθεος, καὶ δῆτα ἐρέω.

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ὁ μὲν χῶρος αὐτός, ἐν τῷ τὸ ἱρὸν ἵδρυται, λόφος ἐστίν, κέαται δὲ κατὰ μέσον μάλιστα τῆς πόλιος, καί οἱ τείχεα δοιὰ περικέαται. τῶν δὲ τειχέων τὸ μὲν ἀρχαῖον, τὸ δὲ οὐ πολλὸν ἡμέων πρεσβύτερον. τὰ δὲ προπύλαια τοῦ ἱροῦ ἐς ἄνεμον βορέην ἀποκέκρινται, μέγαθος ὅσον τε ἑκατὸν ὀργυιέων. ἐν τούτοισι τοῖσι προπυλαίοισι καὶ οἱ φαλλοὶ ἑστᾶσι τοὺς Διόνυσος ἐστήσατο, ἡλικίην καὶ οἵδε τριηκοσίων ὀργυιέων. ἐς τουτέων τὸν ἕνα φαλλὸνἕνα φαλλόν N : lacuna in ΓΕ, in which these words are entered in a late hand. ἀνὴρ ἑκάστου ἔτεος δὶς ἀνέρχεται οἰκέει τε ἐν ἄκρῳ τῷ φαλλῷ χρόνον ἑπτὰ ἡμερέων. αἰτίη δέ οἱ τῆς ἀνόδου ἥδε λέγεται. οἱ μὲν πολλοὶ νομίζουσιν ὅτι ὑψοῦ τοῖσι θεοῖσιν ὁμιλέει καὶ ἀγαθὰ ξυναπάσῃ Συρίῃ αἰτέει, οἱ δὲ τῶν εὐχωλέων ἀγχόθεν ἐπαΐουσιν. ἄλλοισιν δὲ δοκέει καὶ τάδε Δευκαλίωνος εἵνεκα ποιέεσθαι, ἐκείνης ξυμφορῆς μνήματα, ὁκότε οἱ ἄνθρωποι ἐς τὰ οὔρεα καὶ ἐς τὰ περιμήκεα τῶν δενδρέων ᾖσαν τὸ πολλὸν ὕδωρ ὀρρωδέοντες. ἐμοὶ μέν νυν καὶ τάδε ἀπίθανα. δοκέω γε μὲν Διονύσῳ σφέας καὶ τάδε ποιέειν, συμβάλλομαι δὲ τουτέοισι. φαλλοὺς ὅσοι Διονύσῳ ἐγείρουσι, ἐν τοῖσι φαλλοῖσι καὶ ἄνδρας ξυλίνους κατίζουσιν, ὅτευ μὲν εἵνεκα ἐγὼ οὐκ ἐρέω. δοκέει δʼ ὦν μοι, καὶ ὅδε ἐς ἐκείνου μίμησιν τοῦ ξυλίνου ἀνδρὸς ἀνέρχεται.

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ἡ δέ οἱ ἄνοδος τοιήδε· σειρῇ μικρῇμικρῇ Kuster: μακρῇ MSS. ἑωυτόν τε ἅμα καὶ τὸν φαλλὸν περιβάλλει, μετὰ δὲ ἐπιβαίνει ξύλων προσφυῶν τῷ φαλλῷ ὁκόσον ἐς χώρην ἄκρου ποδός· ἀνιὼν δὲ ἅμα ἀναβάλλει τὴν σειρὴν ἀμφοτέρωθεν ὅκωσπερ ἡνιοχέων. εἰ δέ τις τόδε μὲν οὐκ ὄπωπεν, ὄπωπεν δὲ φοινικοβατέοντας ἢ ἐν Ἀραβίῃ ἢ ἐν Αἰγύπτῳ ἢ ἄλλοθί κου, οἶδε τὸ λέγω.

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Ἐπεὰν δὲ ἐς τέλος ἵκηται τῆς ὁδοῦ, σειρὴν ἑτέρην ἀφεὶς τὴν αὐτὸς ἔχει, μακρὴν ταύτην, ἀνέλκει τῶν οἱ θυμός, ξύλα καὶ εἵματα καὶ σκεύεα, ἀπὸ τῶν ἕδρην συνδέων ὁκοίην καλιὴν ἱζάνει, μίμνει τε χρόνον τῶν εἶπον ἡμερέων. πολλοὶ δὲ ἀπικνεόμενοι χρυσόν τε καὶ ἄργυρον, οἱ δὲ χαλκόν, τὰ νομίζουσιν, ἐς ἐχῖνονἐχῖνον Α.Μ.Η . : ἐκεῖνον ΓΕ. Ν reads: οἱ δὲ χαλκὸν κομίζουσιν, εἴτʼ ἀφέντες ἐκείνου πρόσθε κείμενα ἀπιᾶσι, etc. Γhis Byzantine correction has been followed in all editions since the princeps, which reads as ΓΕ. πρόσθε κείμενον κατιᾶσιν, λέγοντες τὰ οὐνόματα ἕκαστος. παρεστεὼς δὲ ἄλλος ἄνω ἀγγέλλει· ὁ δὲ δεξάμενος τοὔνομα εὐχωλὴν ἐς ἕκαστον ποιέεται, ἅμα δὲ εὐχόμενος κροτέει ποίημα χάλκεον, τὸ ἀείδει μέγα καὶ τρηχὺ κινεόμενον. εὕδει δὲ οὐδαμά· ἢν γάρ μιν ὕπνος ἕλῃ ποτέ, σκορπίος ἀνιὼν ἀνεγείρει τε καὶ ἀεικέα ἐργάζεται, καί οἱ ἥδε ἡ ζημίη τοῦ ὕπνου ἐπικέαται. τὰ μὲν ὦν ἐς τὸν σκορπίον μυθέονται ἱρά τε καὶ θεοπρεπέα· εἰ δὲ ἀτρεκέα ἐστίν, οὐκ ἔχω ἐρέειν. δοκέει δέ μοι, μέγα ἐς ἀγρυπνίην συμβάλλεται καὶ τῆς πτώσιος ἡ ὀρρωδίη.

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Φαλλοβατέων μὲν δὴ πέρι τοσάδε ἀρκέει.

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ὁ δὲ νηὸς ὁρέει μὲν ἐς ἠέλιον ἀνιόντα, εἶδος δὲ καὶ ἐργασίην ἐστὶν ὁκοίους νηοὺς ἐν Ἰωνίῃ ποιέουσιν. ἕδρη μεγάλη ἀνέχει ἐκ γῆςγῆς Longolius τῆς MSS. μέγαθος ὀργυιέων δυοῖν, ἐπὶ τῆς ὁ νηὸς ἐπικέαται. ἄνοδος ἐς αὐτὸν λίθου πεποίηται, οὐ κάρτα μακρή. ἀνελθόντι δὲ θωῦμα μὲν καὶ ὁ πρόνηος μέγα παρέχεται θύρῃσί τε ἤσκηται χρυσέῃσιν· ἔνδοθεν δὲ ὁ νηὸς χρυσοῦ τε πολλοῦ ἀπολάμπεται καὶ ἡ ὀροφὴ πᾶσα χρυσέη. ἀπόζει δὲ αὐτοῦ ὀδμὴ ἀμβροσίη ὁκοίη λέγεται τῆς χώρης τῆς Ἀραβίης, καί σοι τηλόθεν ἀνιόντι προσβάλλει πνοιὴν κάρτα ἀγαθήν· καὶ ἢν αὖτις ἀπίῃς, οὐδαμὰ λείπεται, ἀλλά σευ τά τε εἵματα ἐς πολλὸν ἔχει τὴν πνοιὴν καὶ σὺ ἐς πάμπαν αὐτῆς μνήσεαι.

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ἔνδοθεν δὲ ὁ νηὸς οὐκ ἁπλόος ἐστίν, ἀλλὰ ἐν αὐτῷ θάλαμος ἄλλος πεποίηται. ἄνοδος καὶ ἐς τοῦτον ὀλίγη· θύρῃσι δὲ οὐκ ἤσκηται, ἀλλὰ ἐς ἀντίον ἅπας ἀναπέπταται. ἐς μὲν ὦν τὸν μέγαν νηὸν πάντες ἐσέρχονται, ἐς δὲ τὸν θάλαμον οἱ ἱρέες μοῦνον, οὐ μέντοι πάντες οἱ ἱρέες, ἀλλὰ οἳ μάλιστα ἀγχίθεοί τέ εἰσιν καὶ οἷσι πᾶσα ἐς τὸ ἱρὸν μέλεται θεραπηίη. ἐν δὲ τῷδε εἵαται τὰ ἕδεα, ἥ τε Ἥρη καὶ τὸν αὐτοὶ Δία ἐόντα ἑτέρῳ οὐνόματι κληίζουσιν. ἄμφω δὲ χρύσεοί τέ εἰσιν καὶ ἄμφω ἕζονται· ἀλλὰ τὴν μὲν Ἥρην λέοντες φέρουσιν, ὁ δὲ ταύροισιν ἐφέζεται.

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Καὶ δῆτα τὸ μὲν τοῦ Διὸς ἄγαλμα ἐς Δία πάντα ὁρῇ καὶ κεφαλὴν καὶ εἵματα καὶ ἕδρην, καί μιν οὐδὲ ἐθέλων ἄλλως εἰκάσεις.

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ἡ δὲ Ἥρη σκοπέοντί τοι πολυειδέα μορφὴν ἐκφανέει· καὶ τὰ μὲν ξύμπαντα ἀτρεκέϊ λόγῳ Ἥρη ἐστΐν, ἔχει δέ τι καὶ Ἀθηναίης καὶ Ἀφροδίτης καὶ Σεληναίης καὶ Ῥέης καὶ Ἀρτέμιδος καὶ Νεμέσιος καὶ Μοιρέων. χειρὶ δὲ τῇ μὲν ἑτέρῃ σκῆπτρον ἔχει, τῇ ἑτέρῃ δὲ ἄτρακτον, καὶ ἐπὶ τῇ κεφαλῇ ἀκτῖνάς τε φορέει καὶ πύργον καὶ κεστὸν τῷ μούνην τὴν Οὐρανίην κοσμέουσιν. ἔκτοσθεν δέ οἱ χρυσός τε ἄλλος περικέαται καὶ λίθοι κάρτα πολυτελέες, τῶν οἱ μὲν λευκοί, οἱ δὲ ὑδατώδεες, πολλοὶ δὲ οἰνώδεες, πολλοὶ δὲ πυρώδεες, ἔτι δὲ ὄνυχες οἱ Σαρδῷοι πολλοὶ καὶ ὑάκινθοι καὶ σμάραγδοι, τὰ φέρουσιν Αἰγύπτιοι καὶ Ἰνδοὶ καὶ Αἰθίοπες καὶ Μῆδοι καὶ Ἀρμένιοι καὶ Βαβυλώνιοι. τὸ δὲ δὴ μέζονος λόγου ἄξιον, τοῦτο ἀπηγήσομαι· λίθον ἐπὶ τῇ κεφαλῇ φορέει· λυχνὶς καλέεται, οὔνομα δέ οἱ τοῦ ἔργου ἡ συντυχίη. ἀπὸ τούτου ἐν νυκτὶ σέλας πολλὸν ἀπολάμπεται, ὑπὸ δέ οἱ καὶ ὁ νηὸς ἅπας οἷον ὑπὸ λύχνοισι φαείνεται. ἐν ἡμέρῃ δὲ τὸ μὲν φέγγος ἀσθενέει, ἰδέην δὲ ἔχει κάρτα πυρώδεα. καὶ ἄλλο θωυμαστόν ἐστιν ἐν τῷ ξοάνῳ. ἢν ἑστεὼς ἀντίος ἐσορέῃς, ἐς σὲ ὁρῇ καὶ μεταβαίνοντι τὸ βλέμμα ἀκολουθέει· καὶ ἢν ἄλλος ἑτέρωθεν ἱστορέῃ,ἐσορέη du Soul, Edd. ἴσα καὶ ἐς ἐκεῖνον ἐκτελέει.

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ἐν μέσῳ δὲ ἀμφοτέρων ἕστηκεν ξόανον ἄλλο χρύσεον, οὐδαμὰ τοῖσι ἄλλοισι ξοάνοισι εἴκελον. τὸ δὲ μορφὴν μὲν ἰδίην οὐκ ἔχει, φορέει δὲ τῶν ἄλλων θεῶν εἴδεα. καλέεται δὲ σημήιον καὶ ὑπʼ αὐτῶν Ἀσσυρίων, οὐδέ τι οὔνομα ἴδιον αὐτῷ ἔθεντο, ἀλλʼ οὐδὲ γενέσιος αὐτοῦ καὶ εἴδεος λέγουσιν. καί μιν οἱ μὲν ἐς Διόνυσον, ἄλλοι δὲ ἐς Δευκαλίωνα, οἱ δὲ ἐς Σεμίραμιν ἄγουσιν· καὶ γὰρ δὴ ὦν ἐπὶ τῇ κορυφῇ αὐτοῦ περιστερὴ χρυσέη ἐφέστηκεν, τοὔνεκα δὴ μυθέονται Σεμιράμιος ἔμμεναι τόδε σημήιον. ἀποδημέει δὲ δὶς ἑκάστου ἔτεος ἐς θάλασσαν ἐς κομιδὴν τοῦ εἶπον ὕδατος.

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ἐν αὐτῷ δὲ τῷ νηῷ ἐσιόντων ἐν ἀριστερῇ κέαται πρῶτα μὲν θρόνος Ἠελίου, αὐτοῦ δὲ ἕδοςἕδος Schaefer: εἶδας MSS. οὐκ ἔνι· μούνου γὰρ Ἠελίου καὶ Σεληναίης ξόανα οὐ δεικνύουσιν. ὅτευ δὲ εἵνεκα ὧδε νομίζουσιν, ἐγὼ καὶ τόδε ἔμαθον. λέγουσι τοῖσι μὲν ἄλλοισι θεοῖσιν ὅσιον ἔμμεναι ξόανα ποιέεσθαι, οὐ γὰρ σφέων ἐμφανέα πάντεσι τὰ εἴδεα· ἠέλιος δὲ καὶ Σεληναίη πάμπαν ἐναργέες καὶ σφέας πάντες ὁρέουσι. κοίη ὦν αἰτίη ξοανουργίης τοῖσι ἐν τῷ ἠέρι φαινομένοισι;

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μετὰ δὲ τὸν θρόνον τοῦτον κέαται ξόανον Ἀπόλλωνος, οὐκ οἷον ἐώθεε ποιέεσθαι· οἱ μὲν γὰρ ἄλλοι πάντες Ἀπόλλωνα νέον τε ἥγηνται καὶ πρωθήβην ποιέουσιν, μοῦνοι δὲ οὗτοι Ἀπόλλωνος γενειήτεω ξόανον δεικνύουσιν. καὶ τάδε ποιέοντες ἑωυτοὺς μὲν ἐπαινέουσιν, Ἑλλήνων δὲ κατηγορέουσιν καὶ ἄλλων ὁκόσοι Ἀπόλλωνα παῖδα θέμενοι ἱλάσκονται. αἰτίη δὲ ἥδε. δοκέει αὐτέοισι ἀσοφίη μεγάλη ἔμμεναι ἀτελέα ποιέεσθαι τοῖσι θεοῖσι τὰ εἴδεα, τὸ δὲ νέον ἀτελὲς ἔτι νομίζουσιν. ἐν δὲ καὶ ἄλλο τῷ σφετέρῳ Ἀπόλλωνι καινουργέουσι· μοῦνοι Ἀπόλλωνα εἵμασι κοσμέουσιν.

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ἔργων δὲ αὐτοῦ πέρι πολλὰ μὲν ἔχω εἰπεῖν, ἐρέω δὲ τὸ μάλιστα θωυμάζειν ἄξιον. πρῶτα δὲ τοῦ μαντηίου ἐπιμνήσομαι. μαντήια πολλὰ μὲν παρʼ Ἕλλησι, πολλὰ δὲ καὶ παρʼ Αἰγυπτίοισι, τὰ δὲ καὶ ἐν Λιβύῃ, καὶ ἐν τῇ δὲ Ἀσίῃ πολλά ἐστιν. ἀλλὰ τὰ μὲν οὔτε ἱρέων ἄνευ οὔτε προφητέων φθέγγονται, ὅδε δὲ αὐτός τε κινέεται καὶ τὴν μαντηίην ἐς τέλος αὐτουργέει. τρόπος δὲ αὐτῆς τοιόσδε. εὖτʼ ἂν ἐθέλῃ χρησμηγορέειν, ἐν τῇ ἕδρῃ πρῶτα κινέεται, οἱ δέ μιν ἱρέες αὐτίκα ἀείρουσιν· ἢν δὲ μὴ ἀείρωσιν, ὁ δὲ ἱδρώει καὶ ἐς μέζον ἔτι κινέεται. εὖτʼ ἂν δὲ ὑποδύντες φέρωσιν, ἄγει σφέας πάντῃ περιδινέων καὶ ἐς ἄλλον ἐξ ἑτέρου μεταπηδέων. τέλος ὁ ἀρχιερεὺς ἀντιάσας ἐπερέεταί μιν περὶ ἁπάντων πρηγμάτων· ὁ δὲ ἤν τι μὴ ἐθέλῃ ποιέεσθαι, ὀπίσω ἀναχωρέει, ἢν δέ τι ἐπαινέῃ, ἄγει ἐς τὸ πρόσω τοὺς προφέροντας ὅκωσπερ ἡνιοχέων. οὕτως μὲν συναγείρουσι τὰ θέσφατα, καὶ οὔτε ἱρὸν πρῆγμα οὐδὲν οὔτε ἴδιον τούτου ἄνευ ποιέουσιν. λέγει δὲ καὶ τοῦ ἔτεος πέρι καὶ τῶν ὡρέων αὐτοῦ πασέων, καὶ ὁκότε οὐκ ἔρονται.ἔρονται Fritzsche : ἔσονται MSS. λέγει δὲ καὶ τοῦ σημηίου πέρι, κότε χρή μιν ἀποδημέειν τὴν εἶπον ἀποδημίην.

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ἐρέω δὲ καὶ ἄλλο, τὸ ἐμεῦ παρεόντος ἔπρηξεν. οἱ μέν μιν ἱρέες ἀείροντες ἔφερον, ὁ δὲ τοὺς μὲν ἐν γῇ κάτω ἔλιπεν, αὐτὸς δὲ ἐν τῷ ἠέρι μοῦνος ἐφορέετο.

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μετὰ δὲ τὸν Ἀπόλλωνα ξόανόν ἐστιν Ἄτλαντος, μετὰ δὲ Ἑρμέω καὶ Εἰλειθυίης.

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τὰ μὲν ὦν ἐντὸς τοῦ νηοῦ ὧδε κεκοσμέαται· ἔξω δὲ βωμός τε κέαται μέγας χάλκεος, ἐν δὲ καὶ ἄλλα ξόανα μυρία χάλκεα βασιλέων τε καὶ ἱρέων· καταλέξω δὲ τῶν μάλιστα ἄξιον μνήσασθαι. ἐν ἀριστερῇ τοῦ νεὼ Σεμιράμιος ξόανον ἕστηκεν ἐν δεξιῇ τὸν νηὸν ἐπιδεικνύουσα. ἀνέστη δὲ διʼ αἰτίην τοιήνδε. ἀνθρώποισιν ὁκόσοι Συρίην οἰκέουσιν νόμον ἐποιέετο ἑαυτὴν μὲν ὅκως θεὸν ἱλάσκεσθαι, θεῶν δὲ τῶν ἄλλων καὶ αὐτῆς Ἥρης ἀλογέειν. καὶ ὧδε ἐποίεον. μετὰ δὲ ὥς οἱ θεόθεν ἀπίκοντο νοῦσοί τε καὶ συμφοραὶ καὶ ἄλγεα, μανίης μὲν ἐκείνης ἀπεπαύσατο καὶ θνητὴν ἑωυτὴν ὁμολόγεεν καὶ τοῖσιν ὑπηκόοισιν αὖτις ἐκέλευεν ἐς Ἥρην τρέπεσθαι. τούνεκα δὴ ἔτι τοιήδε ἀνέστηκεν, τοῖσιν ἀπικνεομένοισι τὴν Ἥρην ἱλάσκεσθαι δεικνύουσα, καὶ θεὸν οὐκέτι ἑωυτὴν ἀλλʼ ἐκείνην ὁμολογέουσα.

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τὰ μὲν ὦν ἐντὸς τοῦ νηοῦ ὧδε κεκοσμέαται· ἔξω δὲ βωμός τε κέαται μέγας χάλκεος, ἐν δὲ καὶ ἄλλα ξόανα μυρία χάλκεα βασιλέων τε καὶ ἱρέων· καταλέξω δὲ τῶν μάλιστα ἄξιον μνήσασθαι. ἐν ἀριστερῇ τοῦ νεὼ Σεμιράμιος ξόανον ἕστηκεν ἐν δεξιῇ τὸν νηὸν ἐπιδεικνύουσα. ἀνέστη δὲ διʼ αἰτίην τοιήνδε. ἀνθρώποισιν ὁκόσοι Συρίην οἰκέουσιν νόμον ἐποιέετο ἑαυτὴν μὲν ὅκως θεὸν ἱλάσκεσθαι, θεῶν δὲ τῶν ἄλλων καὶ αὐτῆς Ἥρης ἀλογέειν. καὶ ὧδε ἐποίεον. μετὰ δὲ ὥς οἱ θεόθεν ἀπίκοντο νοῦσοί τε καὶ συμφοραὶσνμφοραὶ Ν, du Soul: συμφορή ΓΕ. καὶ ἄλγεα, μανίης μὲν ἐκείνης ἀπεπαύσατο καὶ θνητὴν ἑωυτὴν ὁμολόγεεν καὶ τοῖσιν ὑπηκόοισιν αὖτις ἐκέλευεν ἐς Ἥρην τρέπεσθαι. τοὔνεκα δὴ ἔτι τοιήδε ἀνέστηκεν, τοῖσιν ἀπικνεομένοισι τὴν Ἥρην ἱλάσκεσθαι δεικνύουσα, καὶ θεὸν οὐκέτι ἑωυτὴν ἀλλʼ ἐκείνην ὁμολογέουσα.

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εἶδον δὲ καὶ αὐτόθι Ἑλένης ἄγαλμα καὶ Ἑκάβης καὶ Ἀνδρομάχης καὶ Πάριδος καὶ Ἕκτορος καὶ Ἀχιλλέος. εἶδον δὲ καὶ Νειρέος εἶδος τοῦ Ἀγλαΐης, καὶ Φιλομήλην καὶ Πρόκνην ἔτι γυναῖκας, καὶ αὐτὸν Τηρέα ὄρνιθα, καὶ ἄλλο ἄγαλμα Σεμιράμιος, καὶ Κομβάβου τὸ κατέλεξα, καὶ Στρατονίκης κάρτα καλόν, καὶ Ἀλεξάνδρου αὐτῷ ἐκείνῳ εἴκελον, παρὰ δέ οἱ Σαρδανάπαλλος ἕστηκεν ἄλλῃ μορφῇ καὶ ἄλλῃ στολῇ.

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ἐν δὲ τῇ αὐλῇ ἄφετοι νέμονται βόες μεγάλοι καὶ ἵπποι καὶ ἀετοὶ καὶ ἄρκτοι καὶ λέοντες, καὶ ἀνθρώπους οὐδαμὰ σίνονται, ἀλλὰ πάντες ἱροί τέ εἰσι καὶ χειροήθεες.

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ἱρέες δὲ αὐτοῖσι πολλοὶ ἀποδεδέχαται, τῶν οἱ μὲν τὰ ἱρήια σφάζουσιν, οἱ δὲ σπονδηφορέουσιν, ἄλλοι δὲ πυρφόροι καλέονται καὶ ἄλλοι παραβώμιοι. ἐπʼ ἐμεῦ δὲ πλείονες καὶ τριηκοσίων ἐς τὴν θυσίην ἀπικνέοντο. ἐσθὴς δὲ αὐτέοισι πᾶσι λευκή, καὶ πῖλον ἐπὶ τῇ κεφαλῇ ἔχουσιν. ἀρχιερεὺς δὲ ἄλλος ἑκάστου ἔτεος ἐπιγίγνεται, πορφυρέην τε μοῦνος οὗτος φορέει καὶ τιάρῃ χρυσέῃ ἀναδέεται.

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ἔστι δὲ καὶ ἄλλο πλῆθος ἀνθρώπων ἱρῶν αὐλητέων τε καὶ συριστέων καὶ Γάλλων, καὶ γυναῖκες ἐπιμανέες τε καὶ φρενοβλαβέες.

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θυσίη δὲ δὶς ἑκάστης ἡμέρης ἐπιτελέεται, ἐς τὴν πάντες ἀπικνέονται. Διὶ μὲν ὦν κατʼ ἡσυχίην θύουσιν οὔτε ἀείδοντες οὔτε αὐλέοντες· εὖτʼ ἂν δὲ τῇ Ἥρῃ κατάρχωνται, ἀείδουσίν τε καὶ αὐλέουσιν καὶ κρόταλα ἐπικροτέουσιν. καί μοι τούτου πέρι σαφὲς οὐδὲν εἰπεῖν ἐδύναντο.

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ἔστι δὲ καὶ λίμνη αὐτόθι, οὐ πολλὸν ἑκὰς τοῦ ἱροῦ, ἐν τῇ ἰχθύες ἱροὶ τρέφονται πολλοὶ καὶ πολυειδέες. γίγνονται δὲ αὐτῶν ἔνιοι κάρτα μεγάλοι· οὗτοι δὲ καὶ οὐνόματα ἔχουσιν καὶ ἔρχονται καλεόμεροι· ἐπʼ ἐμέο δέ τις ἦν ἐν αὐτοῖσι χρυσοφορέων. ἐν τῇ πτέρυγι ποίημα χρύσεον αὐτέῳ ἀνακέατο, καί μιν ἐγὼ πολλάκις ἐθεησάμην, καὶ εἶχεν τὸ ποίημα.

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βάθος δὲ τῆς λίμνης πολλόν. ἐγὼ μὲν οὐκ ἐπειρήθην, λέγουσι δʼ ὦν καὶ διηκοσίων ὀργυιέων πλέον ἔμμεναι. κατὰ μέσον δὲ αὐτῆς βωμὸς λίθου ἀνέστηκεν. δοκέοις ἂν ἄφνω ἰδὼν πλώειν τέ μιν καὶ τῷ ὕδατι ἐποχέεσθαι, καὶ πολλοὶ ὧδε νομίζουσιν ἐμοὶ δὲ δοκέει στῦλος ὑφεστεὼς μέγας ἀνέχειν τὸν βωμόν. ἔστεπται δὲ ἀεὶ καὶ θυώματα ἔχει, πολλοὶ δὲ καὶ ἑκάστης ἡμέρης κατʼ εὐχὴν ἐς αὐτὸν νηχόμενοι στεφανηφορέουσιν.

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γίγνονται δὲ αὐτόθι καὶ πανηγύριές τε μέγισται, καλέονται δὲ ἐς τὴν λίμνην καταβάσιες, ὅτι ἐν αὐτῇσι ἐς τὴν λίμνην τὰ ἱρὰ πάντα κατέρχεται. ἐν τοῖσιν ἡ Ἥρη πρώτη ἀπικνέεται, τῶν ἰχθύων εἵνεκα, μὴ σφέας ὁ Ζεὺς πρῶτος ἴδηται· ἢν γὰρ τόδε γένηται, λέγουσιν ὅτι πάντες ἀπόλλυνται. καὶ δῆτα ὁ μὲν ἔρχεται ὀψόμενος, ἡ δὲ πρόσω ἱσταμένη ἀπείργει τέ μιν καὶ πολλὰ λιπαρέουσα ἀποπέμπει.

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μέγισται δὲ αὐτοῖσι πανηγύριες αἳ ἐς θάλασσαν νομίζονται. ἀλλʼ ἐγὼ τούτων πέρι σαφὲς οὐδὲν ἔχω εἰπεῖν· οὐ γὰρ ἦλθον αὐτὸς οὐδὲ ἐπειρήθην ταύτης τῆς ὁδοιπορίης. τὰ δὲ ἐλθόντες ποιέουσιν, εἶδον καὶ ἀπηγήσομαι. ἀγγήιον ἕκαστος ὕδατι σεσαγμένον φέρουσιν, κηρῷ δὲ τάδε σεσήμανται. καί μιν οὐκ αὐτοὶ λυσάμενοι χέονται, ἀλλʼ ἔστιν ἀλεκτρυὼν ἱρός, οἰκέει δὲ ἐπὶ τῇ λίμνῃ, ὃς ἐπεὶ σφέων δέξηται τὰ ἀγγήια, τήν τε σφρηγῖδα ὁρῇ καὶ μισθὸν ἀρνύμενος ἀνά τε λύει τὸν δεσμὸν καὶ τὸν κηρὸν ἀπαιρέεται· καὶ πολλαὶ μνέες ἐκ τουτέου τοῦ ἔργου τῷ ἀλεκτρυόνι ἀγείρονται. ἔνθεν δὲ ἐς τὸν νηὸν αὐτοὶ ἐνείκαντες σπένδουσί τε καὶ θύσαντες ὀπίσω ἀπονοστέουσιν.

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ὁορτέων δὲ πασέων τῶν οἶδα μεγίστην τοῦ εἴαρος ἀρχομένου ἐπιτελέουσιν, καί μιν οἱ μὲν πυρήν, οἱ δὲ λαμπάδα καλέουσιν. θυσίην δὲ ἐν αὐτῇ τοιήνδε ποιέουσιν. δένδρεα μεγάλα ἐκκόψαντες τῇ αὐλῇ ἑστᾶσι, μετὰ δὲ ἀγινέοντες αἶγάς τε καὶ ὄϊας καὶ ἄλλα κτήνεα ζῳὰ ἐκ τῶν δενδρέων ἀπαρτέουσιν· ἐν δὲ καὶ ὄρνιθες καὶ εἵματα καὶ χρύσεα καὶ ἀργύρεα ποιήματα. ἐπεὰν δὲ ἐντελέα πάντα ποιήσωνται, περιενείκαντες τὰ ἱρὰ περὶ τὰ δένδρεα πυρὴν ἐνιᾶσιν, τὰ δὲ αὐτίκα πάντα καίονται. ἐς ταύτην τὴν ὁρτὴν πολλοὶ ἄνθρωποι ἀπικνέονται ἔκ τε Συρίης καὶ τῶν πέριξ χωρέων πασέων, φέρουσίν τε τὰ ἑωυτῶν ἱρὰ ἕκαστοι καὶ τὰ σημήια ἕκαστοι ἔχουσιν ἐς τάδε μεμιμημένα.

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ἐν ῥητῇσι δὲ ἡμέρῃσι τὸ μὲν πλῆθος ἐς τὸ ἱρὸν ἀγείρονται, Γάλλοι δὲ πολλοὶ καὶ τοὺς ἔλεξα, οἱ ἱροὶ ἄνθρωποι, τελέουσι τὰ ὄργια, τάμνονταί τε τοὺς πήχεας καὶ τοῖσι νώτοισι πρὸς ἀλλήλους τύπτονται. πολλοὶ δὲ σφίσι παρεστεῶτες ἐπαυλέουσι, πολλοὶ δὲ τύμπανα παταγέουσιν, ἄλλοι δὲ ἀείδουσιν ἔνθεα καὶ ἱρὰ ᾄσματα. τὸ δὲ ἔργον ἐκτὸς τοῦ νηοῦ τόδε γίγνεται, οὐδὲ ἐσέρχονται ἐς τὸν νηὸν ὁκόσοι τόδε ποιέουσιν.

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ἐν ταύτῃσι τῇσι ἡμέρῃσι καὶ Γάλλοι γίγνονται. ἐπεὰν γὰρ οἱ ἄλλοι αὐλέωσί τε καὶ ὄργια ποιέωνται, ἐς πολλοὺς ἤδη ἡ μανίη ἀπικνέεται, καὶ πολλοὶ ἐς θέην ἀπικόμενοι μετὰ δὲ τοιάδε ἔπρηξαν. καταλέξω, δὲ καὶ τὰ ποιέουσιν. ὁ νεηνίης ὅτῳ τάδε ἀποκέαται ῥίψας τὰ εἵματα μεγάλῃ βοῇ ἐς μέσον ἔρχεται καὶ ξίφος ἀναιρέεται· τὸ δὲ πολλὰ ἔτη, ἐμοὶ δοκέει, καὶ τοῦτο ἕστηκε. λαβὼν δὲ αὐτίκα τάμνει ἑωυτὸν θέει τε διὰ τῆς πόλιος καὶ τῇσι χερσὶ φέρει τὰ ἔταμεν. ἐς ὁκοίην δὲ οἰκίην τάδε ἀπορρίψει, ἐκ ταύτης ἐσθῆτά τε θηλέην καὶ κόσμον τὸν γυναικήιον λαμβάνει. τάδε μὲν ἐν τῇσι τομῇσι ποιέουσιν.

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ἀποθανόντες δὲ Γάλλοι οὐκ ὁμοίην ταφὴν τοῖσιν ἄλλοισι θάπτονται, ἀλλʼ ἐὰν ἀποθάνῃ Γάλλος, ἑταῖροί μιν ἀείραντες ἐς τὰ προάστεια φέρουσιν, θέμενοι δὲ αὐτὸν καὶ τὸ φέρτρον τῷ ἐκόμισαν, ὕπερθε λίθοις βάλλουσιν, καὶ τάδε πρήζαντες ὀπίσω ἀπονοστέουσιν. φυλάξαντες δὲ ἑπτὰ ἡμερέων ἀριθμὸν οὕτως ἐς τὸ ἱρὸν ἐσέρχονται· πρὸ δὲ τουτέων ἢν ἐσέλθωσιν, οὐκ ὅσια ποιέουσιν.

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νόμοισι δὲ ἐς ταῦτα χρέωνται τουτέοισι. ἢν μέν τις αὐτέων νέκυν ἴδηται, ἐκείνην τὴν ἡμέρην ἐς τὸ ἱρὸν οὐκ ἀπικνέεται, τῇ ἑτέρῃ δὲ καθήρας ἑωυτὸν ἐσέρχεται. αὐτῶν δὲ τῶν οἰκείων τοῦ νέκυος ἕκαστοι φυλάξαντες ἀριθμὸν ἡμερέων τριήκοντα καὶ τὰς κεφαλὰς ξυράμενοι ἐσέρχονται· πρὶν δὲ τάδε ποιῆσαι, οὐ σφίσι ἐσιέναι ὅσιον.

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θύουσιν δὲ βόας ἄρσενάς τε καὶ θήλεας καὶ αἶγας καὶ ὄϊας. σύας δὲ μοῦνον ἐναγέας νομίζοντες οὔτε θύουσιν οὔτε σιτέονται. ἄλλοι δʼ οὐ σφέας ἐναγέας, ἀλλὰ ἱροὺς νομίζουσιν. ὀρνίθων τε αὐτέοισι περιστερὴ δοκέει χρῆμα ἱρότατον καὶ οὐδὲ ψαύειν αὐτέων δικαιέουσιν· καὶ ἢν ἀέκοντες ἅψωνται, ἐναγέες ἐκείνην τὴν ἡμέρην εἰσί. τοὔνεκα δὲ αὐτέοισι σύννομοὶ τέ εἰσι καὶ ἐς τὰ οἰκεῖα ἐσέρχονται καὶ τὰ πολλὰ ἐν γῇ νέμονται.

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λέξω δὲ καὶ τῶν πανηγυριστέων τὰ ἕκαστοι ποιέουσιν. ἀνὴρ εὖτʼ ἂν ἐς τὴν ἱρὴν πόλιν πρῶτον ἀπικνέηται, κεφαλὴν μὲν ὅδε καὶ ὀφρύας ἐξύρατο, μετὰ δὲ ἱρεύσας ὄϊν τὰ μὲν ἄλλα κρεουργέει τε καὶ εὐωχέεται, τὸ δὲ νάκος χαμαὶ θέμενος ἐπὶ τούτου ἐς γόνυ ἕζεται, πόδας δὲ καὶ κεφαλὴν τοῦ κτήνεος ἐπὶ τὴν ἑωυτοῦ κεφαλὴν ἀναλαμβάνει· ἅμα δὲ εὐχόμενος αἰτέει τὴν μὲν παρεοῦσαν θυσίην δέκεσθαι, μέζω δὲ ἐσαῦτις ὑπισχνέεται. τελέσας δὲ ταῦτα, τὴν κεφαλὴν αὐτοῦ τε στέφεται καὶ τῶν ἄλλων ὁκόσοι τὴν αὐτὴν ὁδὸν ἀπικνέονται, ἄρας δὲ ἀπὸ τῆς ἑωυτοῦ ὁδοιπορέει, ὕδασί τε ψυχροῖσι χρεόμενος λουτρῶν τε καὶ πόσιος εἵνεκα καὶ ἐς πάμπαν χαμοκοιτέων οὐ γάρ οἱ εὐνῆς ἐπιβῆναι ὅσιον πρὶν τήν τε ὁδὸν ἐκτελέσαι καὶ ἐς τὴν ἑωυτοῦ αὖτις ἀπικέσθαι.

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ἐν δὲ τῇ ἱρῇ πόλει ἐκδέκεταί μιν ἀνὴρ ξεινοδόκος ἀγνοέοντα· ῥητοὶ γὰρ δὴ ὦν ἑκάστης πόλιος αὐτόθι ξεινοδόκοι εἰσίν, καὶ τόδε πατρόθεν οἴκοι δέκονται. καλέονται δὲ ὑπὸ Ἀσσυρίων οἵδε διδάσκαλοι, ὅτι σφίσι πάντα ὑπηγέονται.

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θύουσι δὲ οὐκ ἐν αὐτῷ τῷ ἱρῷ, ἀλλʼ ἐπεὰν παραστήσῃ τῷ βωμῷ τὸ ἱρήιον, ἐπισπείσας αὖτις ἄγει ζῳὸν ἐς τὰ οἰκεῖα, ἐλθὼν δὲ κατʼ ἑωυτὸν θύει τε καὶ εὔχεται.

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ἔστιν δὲ καὶ ἄλλης θυσίης τρόπος τοιόσδε. στέψαντες τὰ ἱρήια, ζῳὰ ἐκ τῶν προπυλαίων ἀπιᾶσιν, τὰ δὲ κατενεχθέντα θνήσκουσιν. ἔνιοι δὲ καὶ παῖδας ἑωυτῶν ἐντεῦθεν ἀπιᾶσιν, οὐκ ὁμοίως τοῖς κτήνεσιν, ἀλλʼ ἐς πήρην ἐνθέμενοι χειρὶ κατάγουσιν, ἅμα δὲ αὐτέοισιν ἐπικερτομέοντες λέγουσιν ὅτι οὐ παῖδες, ἀλλὰ βόες εἰσίν.

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ἐν δὲ τῇ αὐλῇ ἄφετοι νέμονται βόες μεγάλοι καὶ ἵπποι καὶ ἀετοὶ καὶ ἄρκτοι καὶ λέοντες, καὶ ἀνθρώπους οὐδαμὰ σίνονται, ἀλλὰ πάντες ἱροί τέ εἰσι καὶ χειροήθεες.

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ἱρέες δὲ αὐτοῖσι πολλοὶ ἀποδεδέχαται, τῶν οἱ μὲν τὰ ἱρήια σφάζουσιν, οἱ δὲ σπονδηφορέουσιν, ἄλλοι δὲ πυρφόροι καλέονται καὶ ἄλλοι παραβώμιοι. ἐπʼ ἐμεῦ δὲ πλείονες καὶ τριηκοσίων ἐς τὴν θυσίην ἀπικνέοντο. ἐσθὴς δὲ αὐτέοισι πᾶσι λευκή, καὶ πῖλον ἐπὶ τῇ κεφαλῇ ἔχουσιν. ἀρχιερεὺς δὲ ἄλλος ἑκάστου ἔτεος ἐπιγίγνεται, πορφυρέην τε μοῦνος οὗτος φορέει καὶ τιάρῃ χρυσέῃ ἀναδέεται.

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ἔστι δὲ καὶ ἄλλο πλῆθος ἀνθρώπων ἱρῶν αὐλητέων τε καὶ συριστέων καὶ Γάλλων, καὶ γυναῖκες ἐπιμανέες τε καὶ φρενοβλαβέες.

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θυσίη δὲ δὶς ἑκάστης ἡμέρης ἐπιτελέεται, ἐς τὴν πάντες ἀπικνέονται. Διὶ μὲν ὦν κατʼ ἡσυχίην θύουσιν οὔτε ἀείδοντες οὔτε αὐλέοντες· εὖτʼ ἂν δὲ τῇ Ἥρῃ κατάρχωνται, ἀείδουσίν τε καὶ αὐλέουσιν καὶ κρόταλα ἐπικροτέουσιν. καί μοι τούτου πέρι σαφὲς οὐδὲν εἰπεῖν ἐδύναντο.

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ἔστι δὲ καὶ λίμνη αὐτόθι, οὐ πολλὸν ἑκὰς τοῦ ἱροῦ, ἐν τῇ ἰχθύες ἱροὶ τρέφονται πολλοὶ καὶ πολυειδέες. γίγνονται δὲ αὐτῶν ἔνιοι κάρτα μεγάλοι· οὗτοι δὲ καὶ οὐνόματα ἔχουσιν καὶ ἔρχονται καλεόμενοι· ἐπʼ ἐμέο δέ τις ἦν ἐν αὐτοῖσι χρυσοφορέων. ἐν τῇ πτέρυγι ποίημα χρύσεον αὐτέῳ ἀνακέατο, καί μιν ἐγὼ πολλάκις ἐθεησάμην, καὶ εἶχεν τὸ ποίημα.

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βάθος δὲ τῆς λίμνης πολλόν. ἐγὼ μὲν οὐκ ἐπειρήθην, λέγουσι δʼ ὦν καὶ διηκοσίων ὀργυιέων πλέον ἔμμεναι. κατὰ μέσον δὲ αὐτῆς βωμὸς λίθου ἀνέστηκεν. δοκέοις ἂν ἄφνω ἰδὼν πλώειν τέ μιν καὶ τῷ ὕδατι ἐποχέεσθαι, καὶ πολλοὶ ὧδε νομίζουσιν· ἐμοὶ δὲ δοκέει στῦλοςὑφεστεὼς Gesner: ἐφεστεὼς MSS. ὑφεστεὼς μέγας ἀνέχειν τὸν βωμόν. ἔστεπται δὲ ἀεὶ καὶ θυώματα ἔχει, πολλοὶ δὲ καὶ ἑκάστης ἡμέρης κατʼ εὐχὴν ἐς αὐτὸν νηχόμενοι στεφανηφορέουσιν.

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γίγνονται δὲ αὐτόθι καὶ πανηγύριές τε μέγισται, καλέονται δὲ ἐς τὴν λίμνην καταβάσιες, ὅτι ἐν αὐτῇσι ἐς τὴν λίμνην τὰ ἱρὰ πάντα κατέρχεται. ἐν τοῖσιν ἡ Ἥρη πρώτη ἀπικνέεται, τῶν ἰχθύων εἵνεκα, μὴ σφέας ὁ Ζεὺς πρῶτος ἴδηται· ἢν γὰρ τόδε γένηται, λέγουσιν ὅτι πάντες ἀπόλλυνται. καὶ δῆτα ὁ μὲν ἔρχεται ὀψόμενος, ἡ δὲ πρόσω ἱσταμένη ἀπείργει τέ μιν καὶ πολλὰ λιπαρέουσα ἀποπέμπει.

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μέγισται δὲ αὐτοῖσι πανηγύριες αἳ ἐς θάλασσαν νομίζονται. ἀλλʼ ἐγὼ τούτων πέρι σαφὲς οὐδὲν ἔχω εἰπεῖν· οὐ γὰρ ἦλθον αὐτὸς οὐδὲ ἐπειρήθην ταύτης τῆς ὁδοιπορίης. τὰ δὲ ἐλθόντες ποιέουσιν, εἶδον καὶ ἀπηγήσομαι. ἀγγήιον ἕκαστος ὕδατι σεσαγμένον φέρουσιν, κηρῷ δὲ τάδε σεσήμανται. καί μιν οὐκ αὐτοὶ λυσάμενοι χέονται, ἀλλʼ ἔστιν ἀλεκτρυὼν ἱρός, οἰκέει δὲ ἐπὶ τῇ λίμνῃ, ὃς ἐπεὶ σφέων δέξηται τὰ ἀγγήια, τήν τε σφρηγῖδα ὁρῇ καὶ μισθὸν ἀρνύμενος ἀνά τε λύει τὸν δεσμὸν καὶ τὸν κηρὸν ἀπαιρέεται· καὶ πολλαὶ μνέες ἐκ τουτέου τοῦ ἔργου τῷ ἀλεκτρυόνι ἀγείρονται. ἔνθεν δὲ ἐς τὸν νηὸν αὐτοὶ ἐνείκαντες σπένδουσί τε καὶ θύσαντες ὀπίσω ἀπονοστέουσιν.

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Ὁρτέων δὲ πασέων τῶν οἶδα μεγίστην τοῦ εἴαρος ἀρχομένου ἐπιτελέουσιν, καί μιν οἱ μὲν πυρήν, οἱ δὲ λαμπάδα καλέουσιν. θυσίην δὲ ἐν αὐτῇ τοιήνδε ποιέουσιν. δένδρεα μεγάλα ἐκκόψαντες τῇ αὐλῇ ἑστᾶσι, μετὰ δὲ ἀγινέοντες αἶγάς τε καὶ ὄϊας καὶ ἄλλα κτήνεα ζῳὰ ἐκ τῶν δενδρέων ἀπαρτέουσιν· ἐν δὲ καὶ ὄρνιθες καὶ εἵματα καὶ χρύσεα καὶ ἀργύρεα ποιήματα. ἐπεὰν δὲ ἐντελέα πάντα ποιήσωνται, περιενείκαντες τὰ ἱρὰ περὶ τὰ δένδρεα πυρὴν ἐνιᾶσιν, τὰ δὲ αὐτίκα πάντα καίονται. ἐς ταύτην τὴν ὁρτὴν πολλοὶ ἄνθρωποι ἀπικνέονται ἔκ τε Συρίης καὶ τῶν πέριξ χωρέων πασέων, φέρουσίν τε τὰ ἑωυτῶν ἱρὰ ἕκαστοι καὶ τὰ σημήια ἕκαστοι ἔχουσιν ἐς τάδε μεμιμημένα.

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ἐν ῥητῇσι δὲ ἡμέρῃσι τὸ μὲν πλῆθος ἐς τὸ ἱρὸν ἀγείρονται, Γάλλοι δὲ πολλοὶ καὶ τοὺς ἔλεξα, οἱ ἱροὶ ἄνθρωποι, τελέουσι τὰ ὄργια, τάμνονταί τε τοὺς πήχεας καὶ τοῖσι νώτοισι πρὸς ἀλλήλους τύπτονται. πολλοὶ δὲ σφίσι παρεστεῶτες ἐπαυλέουσι, πολλοὶ δὲ τύμπανα παταγέουσιν, ἄλλοι δὲ ἀείδουσιν ἔνθεα καὶ ἱρὰ ᾄσματα. τὸ δὲ ἔργον ἐκτὸς τοῦ νηοῦ τόδε γίγνεται, οὐδὲ ἐσέρχονται ἐς τὸν νηὸν ὁκόσοι τόδε ποιέουσιν.

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ἐν ταύτῃσι τῇσι ἡμέρῃσι καὶ Γάλλοι γίγνονται. ἐπεὰν γὰρ οἱ ἄλλοι αὐλέωσί τε καὶ ὄργιαὄργια du Soul : ὅρκτα MSS. ποιέωνται, ἐς πολλοὺς ἤδη ἡ μανίη ἀπικνέεται, καὶ πολλοὶ ἐς θέην ἀπικόμενοι μετὰ δὲ τοιάδε ἔπρηξαν. καταλέξω δὲ καὶ τὰ ποιέουσιν. ὁ νεηνίης ὅτῳ τάδε ἀποκέαται ῥίψας τὰ εἵματα μεγάλῃ βοῇ ἐς μέσον ἔρχεται καὶ ξίφος ἀναιρέεται· τὸτὸ Harmon: τὰ MSS. δὲ πολλὰ ἔτη, ἐμοὶ δοκέει, καὶ τοῦτο ἕστηκε. λαβὼν δὲ αὐτίκα τάμνει ἑωυτὸν θέει τε διὰ τῆς πόλιος καὶ τῇσι χερσὶ φέρει τὰ ἔταμεν. ἐς ὁκοίην δὲ οἰκίην τάδε ἀπορρίψει, ἐκ ταύτης ἐσθῆτά τε θηλέην καὶ κόσμον τὸν γυναικήιον λαμβάνει. τάδε μὲν ἐν τῇσι τομῇσι ποιέουσιν.

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ἀποθανόντες δὲ Γάλλοι οὐκ ὁμοίην ταφὴν τοῖσιν ἄλλοισι θάπτονται, ἀλλʼ ἐὰν ἀποθάνῃ Γάλλος, ἑταῖροί μιν ἀείραντες ἐς τὰ προάστεια φέρουσιν, θέμενοι δὲ αὐτὸν καὶ τὸ φέρτρον τῷ ἐκόμισαν, ὕπερθε λίθοις βάλλουσιν, καὶ τάδε πρήξαντες ὀπίσω ἀπονοστέουσιν. φυλάξαντες δὲ ἑπτὰ ἡμερέων ἀριθμὸν οὕτως ἐς τὸ ἱρὸν ἐσέρχονται· πρὸ δὲ τουτέων ἢν ἐσέλθωσιν, οὐκ ὅσια ποιέουσιν.

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νόμοισι δὲ ἐς ταῦτα χρέωνται τουτέοισι. ἢν μέν τις αὐτέων νέκυν ἴδηται, ἐκείνην τὴν ἡμέρην ἐς τὸ ἱρὸν οὐκ ἀπικνέεται, τῇ ἑτέρῃ δὲ καθήρας ἑωυτὸν ἐσέρχεται. αὐτῶν δὲ τῶν οἰκείων τοῦ νέκυος ἕκαστοι φυλάξαντες ἀριθμὸν ἡμερέων τριήκοντα καὶ τὰς κεφαλὰς ξυράμενοι ἐσέρχονται· πρὶν δὲ τάδε ποιῆσαι, οὐ σφίσι ἐσιέναι ὅσιον.

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θύουσιν δὲ βόας ἄρσενάς τε καὶ θήλεας καὶ αἶγας καὶ ὄϊας. σύας δὲ μοῦνον ἐναγέας νομίζοντες οὔτε θύουσιν οὔτε σιτέονται. ἄλλοι δʼ οὐ σφέας ἐναγέας, ἀλλὰ ἱροὺς νομίζουσιν. ὀρνίθων τε αὐτέοισι περιστερὴ δοκέει χρῆμα ἱρότατον καὶ οὐδὲ ψαύειν αὐτέων δικαιέουσιν· καὶ ἢν ἀέκοντες ἅψωνται, ἐναγέες ἐκείνην τὴν ἡμέρην εἰσί. τοὔνεκα δὲ αὐτέοισι σύννομοί τέ εἰσι καὶ ἐς τὰ οἰκεῖα ἐσέρχονται καὶ τὰ πολλὰ ἐν γῇ νέμονται.

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λέξω δὲ καὶ τῶν πανηγυριστέων τὰ ἕκαστοι ποιέουσιν. ἀνὴρ εὖτʼ ἂν ἐς τὴν ἱρὴν πόλιν πρῶτον ἀπικνέηται,ἀπικνέηται Werfer: ἀπικνέεται MSS. κεφαλὴν μὲν ὅδε καὶ ὀφρύας ἐξύρατο, μετὰ δὲ ἱρεύσας ὄϊν τὰ μὲν ἄλλα κρεουργέει τε καὶ εὐωχέεται, τὸ δὲ νάκος χαμαὶ θέμενος ἐπὶ τούτου ἐς γόνυ ἕζεται, πόδας δὲ καὶ κεφαλὴν τοῦ κτήνεος ἐπὶ τὴν ἑωυτοῦ κεφαλὴν ἀναλαμβάνει· ἅμα δὲ εὐχόμενος αἰτέει τὴν μὲν παρεοῦσαν θυσίην δέκεσθαι, μέζω δὲ ἐσαῦτις ὑπισχνέεται. τελέσας δὲ ταῦτα, τὴν κεφαλὴν αὐτοῦ τε στέφεται καὶ τῶν ἄλλων ὁκόσοι τὴν αὐτὴν ὁδὸν ἀπικνέονται, ἄρας δὲ ἀπὸ τῆς ἑωυτοῦ ὁδοιπορέει, ὕδασί τε ψυχροῖσι χρεόμενος λουτρῶν τε καὶ πόσιος εἵνεκα καὶ ἐς πάμπαν χαμοκοιτέων· οὐ γάρ οἱ εὐνῆς ἐπιβῆναι ὅσιον πρὶν τήν τε ὁδὸν ἐκτελέσαι καὶ ἐς τὴν ἑωυτοῦ αὖτις ἀπικέσθαι.

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ἐν δὲ τῇ ἱρῇ πόλει ἐκδέκεταί μιν ἀνὴρ ξεινοδόκος ἀγνοέοντα· ῥητοὶ γὰρ δὴ ὦν ἑκάστης πόλιος αὐτόθι ξεινοδόκοι εἰσίν, καὶ τόδε πατρόθεν οἴκοι δέκονται. καλέονται δὲ ὑπὸ Ἀσσυρίων οἵδε διδάσκαλοι, ὅτι σφίσι πάντα ὑπηγέονται.

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θύουσι δὲ οὐκ ἐν αὐτῷ τῷ ἱρῷ, ἀλλʼ ἐπεὰν παραστήσῃ τῷ βωμῷ τὸ ἱρήιον, ἐπισπείσας αὖτις ἄγει ζῳὸν ἐς τὰ οἰκεῖα, ἐλθὼν δὲ κατʼ ἑωυτὸν θύει τε καὶ εὔχεται.

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ἔστιν δὲ καὶ ἄλλης θυσίης τρόπος τοιόσδε. στέψαντες τὰ ἱρήια, ζῳὰ ἐκ τῶν προπυλαίων ἀπιᾶσιν, τὰ δὲ κατενεχθέντα θνήσκουσιν. ἔνιοι δὲ καὶ παῖδας ἑωυτῶν ἐντεῦθεν ἀπιᾶσιν, οὐκ ὁμοίως τοῖς κτήνεσιν, ἀλλʼ ἐς πήρην ἐνθέμενοι χειρὶ κατάγουσιν, ἅμα δὲ αὐτέοισιν ἐπικερτομέοντες λέγουσιν ὅτι οὐ παῖδες, ἀλλὰ βόες εἰσίν.

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στίζονται δὲ πάντες, οἱ μὲν ἐς καρπούς, οἱ δὲ ἐς αὐχένας· καὶ ἀπὸ τοῦδε ἅπαντες Ἀσσύριοι στιγματηφορέουσιν.

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ποιέουσι δὲ καὶ ἄλλο μούνοισι Ἑλλήνων Τροιζηνίοισι ὁμολογέοντες. λέξω δὲ καὶ τὰ ἐκεῖνοι ποιέουσιν. Τροιζήνιοι τῇσι παρθένοισι καὶ τοῖσιν ἠιθέοισι νόμον ἐποιήσαντο μή μιν ἄλλως γάμον ἰέναι, πρὶν Ἱππολύτῳ κόμας κείρασθαι· καὶ ὧδε ποιέουσιν. τοῦτο καὶ ἐν τῇ ἱρῇ πόλει γίγνεται. οἱ μὲν νεηνίαι τῶν γενείων ἀπάρχονται, τοῖς δὲ νέοισι πλοκάμους ἱροὺς ἐκ γενετῆς ἀπιᾶσιν, τοὺς ἐπεὰν ἐν τῷ ἱρῷ γένωνται, τάμνουσίν τε καὶ ἐς ἄγγεα καταθέντες οἱ μὲν ἀργύρεα, πολλοὶ δὲ χρύσεα ἐν τῷ νηῷ προσηλώσαντες ἀπίασιν ἐπιγράψαντες ἕκαστοι τὰ οὐνόματα. τοῦτο καὶ ἐγὼ νέος ἔτι ὢν ἐπετέλεσα, καὶ ἔτι μευ ἐν τῷ ἱρῷ καὶ ὁ πλόκαμος καὶ τὸ οὔνομα.

diff --git a/data/tlg0062/tlg042/__cts__.xml b/data/tlg0062/tlg042/__cts__.xml index 0dd63a253..ce28361cf 100644 --- a/data/tlg0062/tlg042/__cts__.xml +++ b/data/tlg0062/tlg042/__cts__.xml @@ -1,11 +1,17 @@ - + De Morte Peregrini - - + + Περὶ τῆς Περεγρίνου Τελευτῆς Lucian, Vol. 5. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1936. - - \ No newline at end of file + + + The Passing of Peregrinus + Lucian, Vol. 5. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1936. + + + + diff --git a/data/tlg0062/tlg042/tlg0062.tlg042.perseus-eng1.xml b/data/tlg0062/tlg042/tlg0062.tlg042.perseus-eng1.xml new file mode 100644 index 000000000..3cbbe828e --- /dev/null +++ b/data/tlg0062/tlg042/tlg0062.tlg042.perseus-eng1.xml @@ -0,0 +1,1053 @@ + + + + + + +The Passing of Peregrinus +Lucian of Samosata +Austin Morris Harmon, 1878-1950 +National Endowment for the Humanities +Gregory Crane + +Gregory Crane +OCRd, tagged and added initial corrections to the text + + + +Perseus Digital Library +tlg0062.tlg001.1st1K-eng1.xml + +Available under a Creative Commons Attribution-ShareAlike 4.0 International License + +2023 +Trustees of Tufts University +United States + + + + + +Lucian + + +Austin Morris Harmon + + +Lucian of Samosata + +Trustees of Tufts University +Cambridge, MA +1936 + +5 + +The Hathi Trust + + + + + +

Text encoded in accordance with the latest EpiDoc standards

+ + +

This pointer pattern extracts section.

+ + + + + +Greek +Latin + + + + + + + + +
+ +The Passing of Peregrinus

An account of the life and death of a Cynic philosopher +who for a time in his early life went over to Christianity, +practising it to the point of imprisonment under a very +tolerant administration, and after returning to Cynicism +became in his old age so enamoured of Indic ideas and precedents that he cremated himself at Olympia, just after the +games of A.D. 165, even as Calanus had done at Susa in the +presence of Alexander the Great and as Zarmarus had done +at Athens, after initiation into the mysteries, in the presence +of Augustus.

+

Writing soon after the event, of which he was a witness, +Lucian makes his main theme the story of what went on at +Olympia. The earlier life of Peregrinus is portrayed incidentally in a speech attributed by Lucian to someone whose name +he aa not know, but clearly made by Lucian himself (p. 8, +n. 2).

+

Lucian believes himself to be exposing a sham, whose +zeal was not at all for truth but only for applause and renown. +Many notable modern critics, including Zeller, Bernays, +Croiset, and Wilamowitz, dissent from his interpretation, +discerning in the man an earnest seeker after truth; for to +them thirst for glory is not an adequate explanation of his +final act. This point of view hardly embodies sufficient +recognition of the driving force of that motive with Greeks, +and particularly Greeks of the second century (Nock, Converston, p. 201). Greek writers recognised it as a possible +explanation of the behaviour of Calanus and of Zarmarus. +In this case, Lucian not only knew the man but knew others +who knew him: for instance, Demonax. Assuredly, the +interpretation that he gives is not his alone. Perhaps it is +not so far wrong after all. Certainly there are authentic +features in it, like the attempt of Proteus to get back the +inheritance he had previously renounced and bestowed upon +his native city, which make it impossible to see in him the +earnest and steadfast man” that Aulus Gellius thought him.

 + +

+ + +Best wishes from Lucian to Cronius.

The greeting here employed (its sense might perhaps be more adequately rendered by “Good issues to all your doings”) marks Cronius as a Platonist. Lucian himself (Lapsus, 4) ascribes its origin to Plato, and he employs it in addressing the philosopher Nigrinus (I, p. 98). A Platonist named Cronius is more than once mentioned by Porphyry, but to identify the two would contribute next to nothing to our knowledge of either.

+ +

+Unlucky Peregrinus, or, as he delighted to style +himself, Proteus,

Cf. Aulus Gellius, XII, 11: philosophum nomine Peregrinum, cui postea cognomentum Proteus factum est, virum gravem et constantem, etc. Lucian calls him Peregrinus Proteus in Demonax, 21 (I, p. 156), but simply Proteus the Cynic in adv. Indoct., 14 (III, p. 192), and he is Proteus to the Philostrati (cf. Vit. Soph. II, 1, 33 and for the elder Philostratus the title of his lost work Proteus the Cynic ; or, the Sophist), to Tatian (Orat. ad Graecos, 25), and to Athenagoras (Legat. de Christian., 26). The name Peregrinus is used in Aulus Gellius, VIII, 3, Ammianus Marcellinus, X XIX, 1, 39, Tertullian ad Martyres, 4, and Eusebius, Chron., Vol. II, p. 170, Schéne. From the passage in Gellius cited above we can infer only that he did not hear the sobriquet Proteus when he was in Athens. The manner of its employment by Lucian is sufficient evidence that it did not originate with Lucian, or after the death of Peregrinus. It was probably applied to him towards the close of his career. That it bears a sense very like what Lucian attributes to it is clear from Maximus of Tyre, VIII, 1. In § 27 Lucian professes to have heard that he wanted to change it to Phoenix after his decision to immolate himself.

has done exactly what Proteus +in Homer did.

The transformations of the sea-god in his effort to escape from Menelaus, who wanted to consult him, are told in the Odyssey, IV, 454-459.

After turning into everything for +the sake of notoriety and achieving any number of +transformations, here at last he has turned into fire; +so great, it seems, was the love of notoriety that +eae be him. And now your genial friend has got +imself carbonified after the fashion of Empedocles, +except that the latter at least tried to escape + + + + + + + +observation when he threw himself into the crater,

Of Aetna; it was said that the manner of his death remained unknown until the mountain cast up one of his golden sandals.

+while this gentleman waited for that one of the +Greek festivals which draws the greatest crowds, +heaped up a very large pyre, and leaped into it +before all those witnesses; he even addressed the +Greeks on the subject not many days before his +venture. +

+ +

+I think I can see you laughing heartily at the old +man’s drivelling idiocy—indeed, I hear you give +tongue as you naturally would: “Oh, the stupidity ! +Oh, the vainglory! Oh”—everything else that we +are in the habit of saying about it all. Well, you +are doing this at a distance and with far greater +security, but I said it right by the fire and even +earlier in a great crowd of listeners, angering some +of them—as many as admired the old man’s +fool-hardiness; but there were others beside myself +who laughed at him. However, I narrowly missed +getting torn limb from limb for you by the Cynics +just as Actaeon was by his dogs or his cousin Pentheus +by the Maenads. +

+ +

+ +The complete mise en scéne of the affair was as +follows. You know, of course, what the playwright +was like and what spectacular performances he +presented his whole life long, outdoing Sophocles +and Aeschylus. As for my part in it, as soon as I +came to Elis, in going up? by way of the gymnasium +I overheard a Cynic bawling out the usual street-corner invocations to Virtue in a loud, harsh voice, +and abusing everyone without exception. Then +his harangue wound up with Proteus, and to the best + + + + +of my ability I shall try to quote for you the very +words he said. You will find the style familiar, of +course, as you have often stood near them while +they were ranting. +

+ +

+“Does anyone dare,” he said, ‘to call Proteus +vainglorious, O Earth, O sun, O rivers, O sea, O +Heracles, god of our fathers!—Proteus, who was +imprisoned in Syria, who renounced five thousand +talents in favour of his native land, who was banished +from the city of Rome, who is more conspicuous +than the sun, who is able to rival Olympian Zeus +himself? Because he has resolved to depart from +life by way of fire, are there people who attribute +this to vainglory? Why, did not Heracles do so? +Did not Asclepius and Dionysus,

The cases of Dionysus and Asclepius were not quite parallel. Zeus could not have Asclepius raising the dead, and so transferred his activities to a higher sphere by means of the thunderbolt. It was Semele, the mother of Dionysus, whom his other bolt carbonised; but as it certainly effected, even if only incidentally, the translation of Dionysus, and as one of the epigrams in the Anthology (XVI, 185) similarly links Dionysus with Heracles as having achieved immortality by fire, it is hard to see why so many editors have pruned the exuberance of Theagenes by excising mention of Dionysus from his remarks. Cf. Parl. of the Gods, 6 (p. 425).

by grace of the +thunderbolt? Did not Empedocles end by leaping +into the crater?” +

+ +

+When Theagenes

We learn elsewhere in this piece that Theagenes lived in Patras and had property worth fifteen talents, obtained by lending money. Bernays (Lucian und die Kyniker, pp. 13-18) is very likely right in thinking this to be the man whose death in Rome is described by Galen (Meth. Med., 13, 15: X, 909 Kiihn), but he makes rather too much of tha passage as an endorsement of Theagenes. ;

—for that was the bawler’s , +name—said that, I asked a bystander, “What is the +meaning of his talk about fire, and what have Heracles +and Empedocles to do with Proteus?” “Before +long,” he replied, “Proteus is going to burn himself +up at the Olympic festival.” “How,” said I, “and +why?” Then he undertook to tell me, but the +Cynic was bawling, so that it was impossible to hear +anyone else. I listened, therefore, while he flooded + + + + + + +us with the rest of his bilge-water and got off a +lot of amazing hyperbole about Proteus, for, not +deigning to compare him with the man of Sinope,

Diogenes,

+or his teacher Antisthenes, or even with Socrates +himself, he summoned Zeus to the lists. Then, +however, he decided to keep them about equal, and +thus concluded his speech: +

+ +

+“These are the two +noblest masterpieces that the world has seen—the +Olympian Zeus, and Proteus; of the one, the creator +and artist was Phidias, of the other, Nature. But +now this holy image is about to depart from among +men to gods, borne on the wings of fire, leaving us +bereft.” After completing this discourse with +copious perspiration, he shed tears in a highly +ridiculous way and tore his hair, taking care not to +pull very hard; and at length he was led away, +sobbing as he went, by some of the Cynics, who +strove to comfort him. +

+ +

+After him, another man went up at once,

Evidently the Cynic had spoken from a high place (perhaps the portico of the asium) to which the new speaker now ascends. What Lucian has previously said (§ 2), together with his failure here to say a word about the identity or personality of the author of these remarks, puts it beyond doubt that the “other man” is Lucian himself, and that he expects his readers to draw this inference. The device is so transparent that its intent can be regarded only as artistic. It is employed also in The Hunuch, 10 (p. 341). Somewhat similar is his borrowing a Prologue from Menander to speak for him in The Mistaken Critic (p. 379).

not permitting the throng to disperse, but pouring a libation +on the previous sacrificial offerings while they were +still ablaze. At first he laughed a long time, and +obviously did it from the heart. Then he began +somewhat after this fashion: “Since that accursed +Theagenes terminated his pestilential remarks with +the tears of Heraclitus, I, on the contrary, shall +begin with the laughter of Democritus.” And +again he went on laughing a long time, so that he + + + + + + +drew most of us into doing likewise. +

+ +

+Then, changing +countenance, he said, “Pray, what else, gentlemen, +are we to do when we hear utterances so ridiculous, +and see old men all but standing on their heads in +public for the sake of a little despicable notoriety? +That you may know what manner of thing is this +‘holy image’ which is about to be burned up, give +me your ears, for I have observed his character +and kept an eye on his career from the beginning, +and have ascertained various particulars from his +fellow-citizens and people who cannot have helped +knowing him thoroughly. +

+ +

+ +“This creation and masterpiece of nature, this +Polyclitan canon,

The proportions of the statue of a naked youth carrying a spear (the Doryphorus), made by Polyclitus, were analysed by the sculptor himself in a book called the Canon, and universally accepted as canonical for the male figure.

as soon as he came of age, was +taken in adultery in Armenia and got a sound +thrashing, but finally jumped down from the roof +and made his escape, with a radish stopping his +vent. Then he corrupted a handsome boy, and by +paying three thousand drachmas to the boy’s parents, +who were poor, bought himself off from being brought +before the governor of the province of Asia. +

+ +

+“All this and the like of it I propose to pass over ; +for he was still unshapen clay, and our ‘holy +image’ had not yet been consummated for us. +What he did to his father, however, is very well +worth hearing; but you all know it—you have +heard how he strangled the aged man, unable to +tolerate his living beyond sixty years. Then, +when the affair had been noised abroad, he condemned himself to exile and roamed about, going +to one country after another. + + + + +

+ +

+“It was then that he learned the wondrous lore +of the Christians, by associating with their priests +and scribes in Palestine. And—how else could it +be P—in a trice he made them all look like children ; +for he was prophet, cult-leader, head of the synagogue, and everything, all by himself. He interpreted and explained some of their books and even +composed many, and they revered him as a god, made +use of him as a lawgiver, and set him down as a +protector, next after that other, to be sure, whom

The sense of the unemended text here is ‘ protector ; that great man, to be sure, they still worship,” etc.

+they still worship, the man who was crucified in +Palestine because he introduced this new cult into +the world. +

+ +

+“Then at length Proteus was apprehended for this +and thrown into prison, which itself gave him no +little reputation as an asset for his future career and +the charlatanism and notoriety-seeking that he was +enamoured of. Well, when he had been imprisoned, +the Christians, regarding the incident as a calamity, +left nothing undone in the effort to rescue him. +Then, as this was impossible, every other form of +attention was shown him, not in any casual way but +with assiduity ; and from the very break of day aged +widows and orphan children could be seen waiting +near the prison, while their officials even slept inside +with him after bribing the guards. Then elaborate +meals were brought in, and sacred books of theirs +were read aloud, and excellent Peregrinus—for he +still went by that name—was called by them ‘ the +new Socrates.’ + + + +

+ +

+“Indeed, people came even from the cities in Asia, +sent by the Christians at their common expense, +to succour and defend and encourage the hero. They +show incredible speed whenever any such public +action is taken; for in no time they lavish their all. +So it was then in the case of Peregrinus; much money +came to him from them by reason of his imprisonment, and he procured not a little revenue from it. +

+ +

+The poor wretches have convinced themselves, +first and foremost, that they are going to be immortal +and live for all time, in consequence of which they +despise death and even willingly give themselves +into custody, most of them. Furthermore, their +first lawgiver

From the wording of this sentence the allusion is so obviously to Christ himself that one is at a loss to understand why Paul, let alone Moses, should have been suggested. For the doctrine of brotherly love cf. Matt. 23, 8: πάντες δὲ ὑμεῖς ἀδελφοί ἐστε.

persuaded them that they are all +brothers of one another after they have transgressed +once for all by denying the Greek gods and by +worshipping that crucified sophist himself and living +under his laws. Therefore they despise all things +indiscriminately and consider them common property, +receiving such doctrines traditionally without any +definite evidence. So if any charlatan and trickster, +able to profit by occasions, comes among them, he +quickly acquires sudden wealth by imposing upon +simple folk. +

+ +

+“However, Peregrinus was freed by the then +governor of Syria, a man who was fond of philosophy.

The Roman governor of the province of Syria is meant. Identification is impossible because the date of the imprisonment of Peregrinus cannot be fixed.

. Aware of his recklessness and that he + + + + + +would gladly die in order that he might leave behind +him a reputation for it, he freed him, not considering him worthy even of the usual chastisement.

“The usual chastisement” (Allinson’s phrase) was scourging.

+Upon returning to his home, he found that the matter +of his father’s murder was still at fever heat and that +there were many who were for pressing the charge +against him. Most of his possessions had been +carried off during his absence, and only his farms +remained, amounting to fifteen talents; for the +entire property which the old man left had been +worth perhaps thirty talents, not five thousand as +that utterly ridiculous Theagenes asserted. Even the +entire city of Parium,

A small (but not really so contemptible) Greek town on the Hellespont, site of a Roman colony since Augustus. See Sir W. Leaf, Strabo on the Troad, pp. 80-85.

taking along with it the five +that are its neighbours, would not fetch that much, +including the men, the cattle, and all the rest of +their belongings. +

+ +

+“However, the charge and complaint was still +aglow, and it was probable that before long somebody +would appear against him; above all, the people +themselves were enraged, mourning over a good old +man (as he was called by those who had seen him) so +impiously slain. But observe what a plan our clever +Proteus discovered to cope with all this, and how he +escaped the danger. Coming before the assembly +of the Parians—he wore his hair long by now, dressed +in a dirty mantle, had a wallet slung at his side, the +staff was in his hand, and in general he was very +histrionic in his get-up—manifesting himself to +them in this guise, he said that he relinquished to the + + + + + +state all the property which had been left him by his +father of blessed memory. When the people, poor +folk agape for largesses,

The phrase is F. D. Allinson’s.

heard that, they lifted their +voices forthwith: ‘The one and only philosopher! +The one and only patriot! The one and only rival +of Diogenes and Crates!’ His enemies were +muzzled, and anyone who tried to mention the murder +was at once pelted with stones. +

+ +

+“He left home, then, for the second time, to roam +about, possessing an ample source of funds in the +Christians, through whose ministrations he lived in +unalloyed prosperity. For a time he battened himself thus; but then, after he had transgressed in some +way even against them—he was seen, I think, +eating some of the food that is forbidden them

In Acts 15, 29 the apostles and the elder brethren prescribe abstaining “from sacrifices offered to idols, and from blood, and from things strangled’? (eidoAd8ura kat alya Kat amucrd). Probably what Lucian has in mind is pagan sacrificial meats. This may be just a guess, from the way he puts it; but if so, it is highly plausible on account of the

— +they no longer accepted him, and so, being at a loss, +he thought he must sing a palinode and demand his +possessions back from his city. Submitting a petition, he expected to recover them by order of the +Emperor. Then, as the city sent representatives to +oppose the claim, he achieved nothing, but was +directed to abide by what he had once for all determined, under no compulsion from anyone. +

+ +

+“Thereafter he went away a third time, to Egypt, +to visit Agathobulus,

In Demonax, 3, Lucian alludes to Agathobulus as one of those with whom Demonax had studied. The teacher of Peregrinus was therefore reputable as well as famous.

where he took that wonderful +course of training in asceticism, shaving one half of +his head, daubing his face with mud, and demonstrating what they call‘ indifference’ by erecting his +notorious indifference of the Cynics towards what they ate. +Peregrinus may have signalised his relapse to Cynicism by +sampling a “dinner of Hecate” at the cross-roads. + + + + + + + +yard amid a thronging mob of bystanders,

The allusion is to that variety of “indifferent” action (.e. neither good nor bad) ascribed to Diogenes himself by Dio Chrysostom VI, 16-20 (pp. 203-204 z).

besides +giving and taking blows on the back-sides with a +stalk of fennel, and playing the mountebank even +more audaciously in many other ways. +

+ +

+“From there, thus equipped, he set sail for Italy +and immediately after disembarking he fell to abusing +everyone, and in particular the Emperor,

Antoninus Pius.

knowing +him to be mild and gentle, so that he was safe in +making bold. The Emperor, as one would expect, +cared little for his libels and did not think fit to punish +for mere words a man who only used philosophy as a +cloak, and above all, a man who had made a profession of abusiveness. But in our friend’s case, even +from this his reputation grew, among simple folk anyhow, and he was a cynosure for his recklessness, until +finally the city prefect, a wise man, packed him off for +immoderate indulgence in the thing, saying that the +city had no need of any such philosopher. However, +this too made for his renown, and he was on everybody’s lips as the philosopher who had been banished +for his frankness and excessive freedom, so that in this +respect he approached Musonius, Dio, Epictetus, and +anyone else who has been in a similar predicament. +

+ +

+“Coming at last to Greece under these circumstances, at one moment he abused the Eleans, at +another he counselled the Greeks to take up arms +against the Romans,

The life of Antoninus Pius (Script. Hist. Aug.), § 5, notes suppression of a rebellion in Achaia,

and at another he libelled a man +outstanding in literary attainments and position +because he had been a benefactor to Greece in many + + + + + + +ways, and particularly because he had brought water +to Olympia and prevented the visitors to the festival +from dying of thirst, maintaining that he was making +the Greeks effeminate, for the spectators of the +Olympic games ought to endure their thirst—yes, +by Heaven, and even to lose their lives, no doubt, +many of them, through the frequent distempers +which formerly ran riot in the vast crowd on account +of the dryness of the place!

The man was the famous Herodes Atticus. For the aqueduct built by him at Olympia see Frazer’s Pausanias, Vol. IV, pp. 72 ff. Philostratus (Vit. Soph. II, 1, 33) records that Herodes was often berated by Proteus, to whom on one occasion he hinted that it might at least be done in Greek.

And he said this while +he drank that same water! +When they almost killed him with stones, mobbing +him with one accord, he managed to escape death at +the moment by fleeing to Zeus for sanctuary (stout +fellow !), + +

+ +

+and afterwards, at the next Olympiad, he +gave the Greeks a speech which he had composed +during the four years that had intervened, praising +the man who had brought in the water and defending +himself for running away at that time. +“At last he was disregarded by all and no longer +so admired; for all his stuff was stale and he could +not turn out any further novelty with which to +surprise those who came in his way and make them +marvel and stare at him—a thing for which he had a +fierce craving from the first. So he devised this +ultimate venture of the pyre, and spread a report +among the Greeks immediately after the last +Olympic games that he would burn himself up at the +next festival. + +

+ +

+ +And now, they say, he is playing the +mountebank over that very thing, digging a pit, + + + + +collecting logs, and promising really awesome fortitude.

Thanks to Paul Graindor, the date of the Olympiads mentioned in connection with Peregrinus can now be determined. He has deduced from the apparent ages of the children represented in the exedra erected ty Herodes on the comlotion of his aqueduct that this took place in a.d. 153 (Hérode Atticus et Sa Famille, pp. 87-88). His deduction finds support in the text of Lucian as soon as we recognise that Lucian is talking about four different Olympiads, not three. The first is that on which Peregrinus criticised the aqueduct, which will be the year of its completion, a.d. 153. At the nezt (τὴν ἑξῆς, A.D. 157) he withdrew his criticism. The Olympiad just after which he announced his intention of cremating himself need not and cannot be identical with the one of a.D. 157; it is called by the speaker the last, or previous (τὴν ἐμπρόσθεν), and the text clearly implies a lapse of time. It must therefore be the one of a.d. 161. Then comes the fourth, on which the cremation took place, dated by Eusebius in a.d. 165.

+

+ +

+“What he should have done, I think, was first and +foremost to await death and not to cut and run from +life ; but if he had determined to be off at all costs, not +to use fire or any of these devices out of tragedy, but +to choose for his departure some other form of death +out of the myriads that there are. If, however, he is +partial to fire as something connected with Heracles,. +why in the world did he not quietly select a wellwooded mountain and cremate himself upon it in +solitude, taking along only one person such as +Theagenes here for his Philoctetes?

Philoctetes had helped Heracles to cremate himself on Mt. Oeta by kindling the pyre for him.

On the contrary, it is in Olympia, at the height of the festival, +all but in the theatre, that he plans to roast himself— +not undeservedly, by Heracles, if it is right for +parricides and for atheists to suffer for their hardinesses.

As the cremation actually took place at Harpina, two miles away from Olympia, and on the day after the festival closed, it may be that religious scruples (cf. § 26) caused Peregrinus to modify an original plan which involved its taking place at Olympia itself while the festival was in progress.

And from that point of view he seems to be +getting about it very late in the day; he ought long +ago to have been flung into the bull of Phalaris

See Phalaris I, 11-12 (Vol. I, pp. 17 ff.).

to +pay the fitting penalty instead of opening his mouth +to the flames once for all and expiring in a trice. For + + + + + + + + +people tell me that no other form of death is quicker +than that by fire; you have only to open your mouth, +and die forthwith. +

+ +

+“The spectacle is being planned, I suppose, as +Something awe-inspiring—a fellow getting burnt up +in a holy place where it is impious even to bury the +others who die. But you have heard, no doubt, that +long ago a man who wished to become famous burned +the temple of Ephesian Artemis, not being able to +attain that end in any other way.

Herostratus, in356 3.0, The Ephesians sought to defeat his object by forbidding anyone for all time to mention his name (Valerius Maximus, VIII, 14, 5). The prohibition, which very likely was accompanied by a curse, was far from ineffective, for nearly all ancient authors who mention the story, including Cicero and Plutarch, omit the name just as Lucian does,

He himself has +something similar in mind, so great is the craving for +fame that has penetrated him to the core. +

+ +

+ +“He alleges, however, that he is doing it for the +sake of his fellow men, that he may teach them to +despise death and endure what is fearsome. For my +part, I should like to ask, not him but you, whether +you would wish malefactors to become his disciples +in this fortitude of his, and to despise death and +burning and similar terrors. No, you would not, I +am very sure. How, then, is Proteus to draw distinctions in this matter, and to benefit the good +without making the bad more adventurous and +daring? +

+ +

+ +“Nevertheless, suppose it possible that only those +will present themselves at this affair who will see it +to their advantage. Once more I shall question you: +would you desire your children to become imitators of +such a man? You will not say so. But why did I +ask that question, when even of his disciples them- + + + + + +selves not one would imitate him? In fact, the thing +for which one might blame Theagenes most of all is +that although he copies the man in everything else, +he does not follow his teacher and take the road +with him, now that he is off, as he says, to join +Heracles; why, he has the opportunity to attain +absolute felicity instanter by plunging headlong into +the fire with him!

+ +

+“Emulation is not a matter of wallet, staff, and +mantle; all this is safe and easy and within anyone’s +power. One should emulate the consummation and +culmination, build a pyre of fig-wood logs as green as +can be, and stifle one’s selfin the smoke of them. Fire +itself belongs not only to Heracles and Asclepius, +but to doers of sacrilege and murder, who can be +seen enduring it by judicial sentence. Therefore it +is better to employ smoke, which would be peculiar +and belong only to you and your like. +

+ +

+“Besides, if Heracles really did venture any such +act, he did it because he was ailing, because the blood +of the Centaur, as the tragedies tell us, was preying +upon him; but for what reason does this man throw +himself bodily into the fire? Oh, yes! to demonstrate his fortitude, like the Brahmans, for Theagenes +thought fit to compare him with them, just as if +there could not be fools and notoriety-seekers even +among the Indians. Well, then, let him at least +imitate them. They do not leap into the fire (so +Onesicritus says, Alexander’s navigator, who saw +Calanus burning), but when they have built their +pyre, they stand close beside it motionless and en- + + + + +dure being toasted; then, mounting upon it, they +cremate themselves decorously, without the slightest +alteration of the position in which they are lying.

+ +

+“In this man’s case, what great thing will it be if +he tumbles in and dies in the sudden grip of the fire? +It is not beyond expectation that he will jump out +half consumed, unless, as they say, he is going to see +to it that the pyre is deep down in a pit. +

+ +

+There are +people who say that he has even changed his mind, +and is telling certain dreams, to the effect that +Zeus does not permit pollution of a holy place.

See above, p. 25, and n. 3.

But +let him be assured on that score; I would take my +oath to it that no one of the gods would be angry if +Peregrinus should die a rogue’s death. Moreover, it +is not easy for him to withdraw now; for his Cynic +associates are urging him on and pushing him into +the fire and inflaming his resolution; they will not +let him shirk it. If he should pull a couple of them +into the fire along with him when he jumps in, that +would be the only nice thing about his performance. +

+ +

+ +“Thave heard that he no longer deigns to be called +Proteus but has changed his name to Phoenix, +because the phoenix, the Indian bird, is said to mount +a pyre when it is very far advanced in age. Indeed, +he even manufactures myths and repeats certain +oracles, ancient, of course, to the purport that he +is to become a guardian spirit of the night; it is +plain, too, that he already covets altars and expects +to be imaged in gold. + + + +

+ +

+“By Zeus, it would be nothing unnatural if, among +all the dolts that there are, some should be found to +assert that they were relieved of quartan fevers by +him, and that in the dark they had encountered the +guardian spirit of the night! Then too these accursed +disciples of his will make an oracular shrine, I suppose, +with a holy of holies, at the site of the pyre, because +the famous Proteus, son of Zeus, the progenitor of +his name, was given to soothsaying.

Athenagoras reports that Parium, where Peregrinus was born, cherished a statue of him from which oracles were derived (Leg. de Christ., 26).

I pledge m +word, too, that priests of his will be appointed, wit +whips or branding-irons or some such flummy-diddle, +or even that a nocturnal mystery will be got up in his +honour, including a torch festival at the site of the +pye. +

+ +

+"Theagenes, as I have been told by one of my +friends, recently said that the Sibyl had made a +prediction about all this; in fact, he quoted the verses from memory : + + +But when the time shall come that Proteus, noblest of Cynics, +Kindleth fire in the precinct of Zeus, our Lord of the Thunder, +Leapeth into the flame, and cometh to lofty Olympus, +Then do I bid all alike who eat the fruit of the ploughland +Honour to pay unto him that walketh abroad in the night-time, +Greatest of spirits, thronéd with Heracles and Hephaestus. + +

+ +

+“That is what Theagenes alleges he heard from +the Sibyl. But I will quote him one of the oracles of + + + + + +Bacis dealing with these matters.

Lucian gives the Cynic a Roland for his Oliver. Bacis was a title rather than a name, and in early Greece prophets who bore it were little less numerous than the Sibyls. Naturally it was a convenient tag for a spurious oracle, whether composed with fraudulent intention or, as often in Aristophanes, for fun.

Bacis expresses +himself as follows, with a very excellent moral : + + + +Nay, when the time shall come that a Cynic with names that are many +Leaps into roaring flame, soul-stirred by a passion for glory, +Then it is meet that the others, the jackals that follow his footsteps, +Mimic the latter end of the wolf that has taken departure. +But if a dastard among them shall shun the might of Hephaestus, +Let him be pelted with stones forthwith by all the Achaeans, +Learning, the frigid fool, to abjure all fiery speeches, +He that has laden his wallet with gold by the taking of usance ; +Thrice five talents he owns in the lovely city of Patras. + +Iliad, XIV, 1. + +What do you think, gentlemen? That Bacis is a worse soothsayer than the Sibyl? It is high time, +then, for these wondrous followers of Proteus to +look about for a place in which to aerify themselves—for that is the name they give to cremation.”

Below (§ 33), Proteus speaks of being “ commingled with the ether.”

+ +

+ +

+When he had said these words, all the bystanders +shouted: “Let them be burned right now; they +deserve the flames!” And the man got down again +laughing; but “Nestor failed not to mark the +din: 3 I mean Theagenes. When he heard the +shouting he came at once, took the platform, and fell to + + + + + + +ranting and telling countless malicious tales about the +man who had just got down—I do not know what +that excellent gentleman’s name was. For my part, +I left him splitting his lungs and went off to see the +athletes, as the Hellanodicae were said to be already +in the Plethrium.

According to Pausanias (VI, 23, 2), a place in the Gymnasium of Elis where the officials of the games (Hellanodicae) determined by lot the matching of the athletes.

+

+ +

+ +Well, there you have what happened at Elis; and +when we reached Olympia, the rear chamber

Of the temple of Zeus; as it was open at the end, it formed a sort of portico. Cf. Runaways, 7; Herodotus, 1.

was +full of people criticising Proteus of praising his +purpose, so that most of them even came to blows. +Finally, Proteus himself appeared, escorted by a +countless multitude, after the contest of the heralds, +and had somewhat to say about himself, telling of the +life that he had led and the risks that he had run, +and of all the troubles that he had endured for +philosophy’s sake. His speech was protracted, though +I heard but little on account of the number of +bystanders. Afterwards, fearing to be crushed in +such a throng, because I saw this happening to +many, I went away, bidding a long farewell to the +sophist enamoured of death who was pronouncing his +own funeral oration before his demise. +

+ +

+ +This much, however, I overheard; he said that he +wanted to put a tip of gold on a golden bow;

Pandarus the Trojan (Iliad, IV, 111) put a tip of gold on the bow he had fashioned of horn. The golden bow (βιῷ) of Peregrinus is his life (βίῳ).

for +one who had lived as Heracles should die like Heracles +and be commingled with the ether. “And I wish,” +said he, “to benefit mankind by showing them the + + + + + + + +way in which one should despise death; wherefore +all men ought to play Philoctetes to me.” The +more witless among the people began to shed tears +and call out: “Preserve your life for the Greeks!” +but the more virile part bawled “Carry out your +purpose!” by which the old man was immoderately +upset, because he hoped that all would cling to him +and not give him over to the fire, but retain him in +life—against his will, naturally! That “Carry out +your purpose” assailing him quite unexpectedly +caused him to turn still paler, although his colour was +already deathly, and even to tremble slightly, so +that he brought his speech to an end. +

+ +

+You can imagine, I expect, how I laughed; for it +was not fitting to pity a man so desperately in love +with glory beyond all others who are driven by the +same Fury. Anyhow, he was being escorted by +crowds and getting his fill of glory as he gazed at the +number of his admirers, not knowing, poor wretch, +that men on their way to the cross or in the grip of the +executioner have many more at their heels. +

+ +

+Soon the Olympic games were ended, the most +splendid Olympics that I have seen, though it was +then the fourth time that I had been a spectator. +As it was not easy to secure a carriage, since many were +leaving at the same time, I lingered on against my +will, and Peregrinus kept making postponements, but +at last had announced a night on which he would +stage his cremation; so, as one of my friends had +invited me to go along, I arose at midnight and took +the road to Harpina, where the pyre was. This is +quite twenty furlongs from Olympia as one goes past + + + + +the hippodrome towards the east. As soon as we +arrived, we found a pyre built in a pit about six feet +deep. It was composed mostly of torchwood, and +the interstices filled with brush, that it might take +fire quickly. + +

+ +

+When the moon was rising—for she +too had to witness this glorious deed—he came +forward, dressed in his usual fashion, and with him +the leaders of the Cynics; in particular, the gentleman from Patras, with a torch—no bad understudy. +Proteus too was bearing a torch. Men, approaching +from this side and that, kindled the fire into a very +great flame, since it came from torchwood and brush. +Peregrinus—and give me your close attention now !— +laying aside the wallet, the cloak, and that notable +Heracles-club, stood there in a shirt that was downright +filthy. Then he requested incense to throw on the +fire; when someone had proffered it, he threw it on, +and gazing towards the south—even the south, too, +had to do with the show

C. R. Lanman (in Allinson, Lucian: Selected Writings, p. 200) thus explains the mystic allusion to the South: “It is to be noted that Yama—the first man who died and found out for all men the pathway ‘to a distant home, a dwellingplace secure ’—conducts souls to the ‘ Blessed Fathers’ in the south, the region of the Manes. See Atharvaveda 18, 3, 13; 4, 40, 2. So the monthly offerings (¢raddhas) to the Manes are performed in such a way that they end in the south (Manu’s Laws, 3,214). The invoking of the daipoves is in accord with Hindu thought; eg. the liturge in Hiranyakegin’s Grhya-sutra, 2, 10° (see F. Max Müller’s Sacred Books of the Kast, XXX, p. 226), after inviting the Manes, sprinkles water towards the south, saying: ‘ Divine waters, send us Agni.’ The νεκράγγελοι and νερτεροδρόμοι in 41 may be an echo of Yama’s messengers that has reached Lucian. See Atharvaveda 18, 2, 27 and H. C. Warren’s Buddhism in Translations, pp. 225-262.”

—he said: “Spirits of my +mother and my father, receive me with favour.” +

+ +

+With that he leaped into the fire; he was not visible, +however, but was encompassed by the flames, which +had risen to a great height. +Once more I see you laughing, Cronius, my + + + + + +urbane friend, at the dénouement of the play. For +my own part, when he called upon the guardian +spirits of his mother, I did not criticise him very +strongly, but when he invoked those of his father as +well, I recalled the tales that had been told about his +murder, and I could not control my laughter. The +Cynics stood about the pyre, not weeping, to be sure, +but silently evincing a certain. amount of grief as +they gazed into the fire, until my gorge rose at them, +and I said: “Let us go away, you simpletons. It is +not an agreeable spectacle to look at an old man who +has been roasted, getting our nostrils filled with a +villainous reek. Or are you waiting for a painter to +come and picture you as the companions of Socrates +in prison are portrayed beside him?” They were +indignant and reviled me, and several even took to +their sticks. Then, when I threatened to gather up +a few of them and throw them into the fire, so that +they might follow their master, they checked themselves and kept the peace. +

+ +

+ +As I returned, I was thinking busily, my friend, +reflecting what a strange thing love of glory is; +how this passion alone is unescapable even by those +who are considered wholly admirable, let alone that +man who in other respects had led a life that was +insane and reckless, and not undeserving of the fire. +

+ +

+Then I encountered many people coming out to see +the show themselves, for they expected to find him +still alive. You see, on the day before it had been +given out that he would greet the rising sun, as, in fact, +they say the Brahmans do, before mounting the pyre. + + + +Well, I turned back most of them by saying the +deed had been done already, those to whom it was +not in itself highly desirable to see the actual spot, +anyhow, and gather up some relic of the fire. +In that business, I assure you, my friend, I had no +end of trouble, telling the story to all while they +asked questions and sought exact information. +Whenever I noticed a man of taste, I would tell him +the facts without embellishment, as I have to you; +but for the benefit of the dullards, agog to listen, +I would thicken the plot a bit on my own account, +saying that when the pyre was kindled and Proteus +flung himself bodily in, a great earthquake first took +place, accompanied by a bellowing of the ground, and +then a vulture, flying up out of the midst of the flames, +went off to Heaven,

At the death of Plato and of Augustus it was an eagle; in the case of Polycarp, a dove.

saying, in human speech, with +a loud voice: + +I am through with the earth; to Olympus I fare. + +They were wonder-struck and blessed themselves +with a shudder, and asked me whether the vulture +sped eastwards or westwards; I made them whatever +reply occurred to me. + +

+ +

+On my return to the festival, I came upon a greyhaired man whose face, I assure you, inspired confidence in addition to his beard and his general air +of consequence, telling all about Proteus, and how, +since his cremation, he had beheld him in white +raiment a little while ago, and had just now left him +walking about cheerfully in the Portico of the Seven +Voices,

This was a portico on the east side of the Altis which had a sevenfold echo (Pausan., V, 21, 17; Pliny, XXXVI, 100).

wearing a garland of wild olive. Then on + + + + + + +top of it all he put the vulture, swearing that he +himself had seen it flying up out of the pyre, when I +myself had just previously let it fly to ridicule fools +and dullards. +

+ +

+Imagine what is likely to happen in his honour +hereafter, how many bees will not settle on the +place, what cicadas will not sing upon it, what crows +will not fly to it, as they did to the tomb of Hesiod,

See Pausanias (IX, 38, 3): when Orchomenus was afflicted by a plague, the Delphic priestess told its people that their only salvation was to bring there from Naupactus the bones of Hesiod, and that a crow would show them the tomb. Her words were borne out by the event.

+and so forth! As to statues, I know that many will +be set up right soon by the Eleans themselves and +also by the other Greeks, to whom he said he had +sent letters. The. story is that he despatched +missives to almost all the famous cities—testamentary +dispositions, so to speak, and exhortations and +prescriptions—and he appointed a number of +ambassadors for this purpose from among his comrades, styling them “messengers from the dead” +and “underworld couriers.”

In the letters of Ignatius he recommends to the Church of Smyrna the election of a special messenger, styled “ambassador of God’? (θεοπρεσβευτής : ad Smyrn., 11) or “courier of God’? (θεοδρόμος : ad Polyc., 7), to be sent to Syria. The verbal coincidence is notable (cf. Lightfoot), and seems to indicate a knowledge of these letters, but on the part of Peregrinus, not Lucian.

+

+ +

+So ended that poor wretch Proteus, a man who (to +put it briefly) never fixed his gaze on the verities, +but always did and said everything with a view to +glory and the praise of the multitude, even to the + + + + + +extent of leaping into fire, when he was sure not to +enjoy the praise because he could not hear it. +

+ +

+I shall add one thing more to my story before I +stop, in order that you may be able to have a good +laugh. For of course you have long known that other +tale of mine, as you heard it from me at once, when +on my return from Syria I recounted how I sailed from +the Troad in his company, and about his self-indulgence on the voyage, and the handsome boy +whom he had persuaded to turn Cynic that he too +might have an Alcibiades, and how, when we were +disturbed during the night in mid-Aegean by a +tempest that descended and raised an enormous +sea, this wondrous person who was thought to be +superior to death fell to walling along with the +women! + +

+ +

+Well, a short time before his end, about nine +days, it may be, having eaten more than enough, I +suppose, he was sick during the night and was taken +with a very violent fever. This was told me by +Alexander the physician, who had been called in to +see him. He said that he found him rolling on the +ground, unable to stand the burning, pleading very +passionately for a drink of cold water, but that he +would not give it to him. Moreover, he told him, +he said, that Death, if he absolutely wanted him, had +come to his door spontaneously, so that it would be +well to go along, without asking any favour from the +fire; and Proteus replied: “But that way would not +be so notable, being common to all men.” +aside Levi's interpretation of dyad as meaning lutta d’amore, +but his own defence of it as meaning “‘discrimen” does not +properly reckon with the context. -The archetype had a +peculiar pointed w, frequently confused with a: and , and +these with it. + + + + +

+ +

+That is Alexander’s story. And I myself not many +days previously saw him smeared with ointment in +order that the sharp salve might relieve his vision by +making him shed tears. Do you get the idea? +Aeacus is reluctant to receive people with weak eyes! +It is as if a man about to go up to the cross should +nurse the bruise on his finger. What do you think +Democritus would have done, had he seen this? +Would not he have laughed at the man as roundly +as he deserved? And yet, where could he have got +that much laughter? Well, my friend, you may have +your laugh also, particularly when you hear the rest +of them admiring him. + + +

+ + diff --git a/data/tlg0062/tlg042/tlg0062.tlg042.perseus-grc2.xml b/data/tlg0062/tlg042/tlg0062.tlg042.perseus-grc2.xml index 7f74e1a84..c24c85145 100644 --- a/data/tlg0062/tlg042/tlg0062.tlg042.perseus-grc2.xml +++ b/data/tlg0062/tlg042/tlg0062.tlg042.perseus-grc2.xml @@ -7,17 +7,19 @@ Περὶ τῆς Περεγρίνου Τελευτῆς Lucian -A. M. Harmon +Austin Morris Harmon, 1878-1950 Perseus Project, Tufts University Gregory Crane Prepared under the supervision of Bridget Almas Lisa Cerrato +Gregory Crane Rashmi Singhal The National Endowment for the Humanities +Harvard Library Arcadia Fund Google Digital Humanities Awards Program @@ -36,7 +38,7 @@ Lucian Lucian - A. M. Harmon + Austin Morris Harmon, 1878-1950 London William Heinemann Ltd. @@ -51,25 +53,25 @@ - +

optical character recognition

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 - + - + Greek @@ -79,20 +81,24 @@ EpiDoc and CTS conversion and other cleanup - +
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Λουκιανὸς Κρονίῳ εὖ πράττειν.

-

ὁ κακοδαίμων Περεγρῖνος, ἢ ὡς αὐτὸς ἔχαιρεν ὀνομάζων ἑαυτόν, Πρωτεύς, αὐτὸ δὴ ἐκεῖνο τὸ τοῦ Ὁμηρικοῦ Πρωτέως ἔπαθεν· ἅπαντα γὰρ δόξης ἕνεκα γενόμενος καὶ μυρίας τροπὰς τραπόμενος, τὰ τελευταῖα ταῦτα καὶ πῦρ ἐγένετο· τοσούτῳ ἄρα τῷ ἔρωτι τῆς δόξης εἴχετο. καὶ νῦν ἐκεῖνος ἀπηνθράκωταί σοι ὁ βέλτιστος κατὰ τὸν Ἐμπεδοκλέα, παρʼ ὅσον ὁ μὲν κἂν διαλαθεῖν ἐπειράθη ἐμβαλὼν ἑαυτὸν εἰς τοὺς κρατῆρας, ὁ δὲ γεννάδας οὗτος, τὴν πολυανθρωποτάτην τῶν Ἑλληνικῶν πανηγύρεων τηρήσας, πυρὰν ὅτι μεγίστην νήσας ἐνεπήδησεν ἐπὶ τοσούτων μαρτύρων, καὶ λόγους τινὰς ὑπὲρ τούτου εἰπὼν πρὸς τοὺς Ἕλληνας οὐ πρὸ πολλῶν ἡμερῶν τοῦ τολμήματος.

+

Λουκιανὸς Κρονίῳ εὖ πράττειν. This piece is wanting in N and several other MSS. because + it was in the Index Librorum Prohibitorum. It has been + edited separately by Lionello Levi, with the readings of + eight MSS., chief of which are Γ, X (Pal. 73), and M (Par. + 2954).

+

ΛουκιανὸςΛουκιανὸςΛουκιανὸςΛουκιανὸς κακοδαίμων Περεγρῖνος, ἢ ὡς αὐτὸς ἔχαιρεν ὀνομάζων ἑαυτόν, Πρωτεύς, αὐτὸ δὴ ἐκεῖνο τὸ τοῦ Ὁμηρικοῦ Πρωτέως ἔπαθεν· ἅπαντα γὰρ δόξης ἕνεκα γενόμενος καὶ μυρίας τροπὰς τραπόμενος, τὰ τελευταῖα ταῦτα καὶ πῦρ ἐγένετο· τοσούτῳ ἄρα τῷ ἔρωτι τῆς δόξης εἴχετο. καὶ νῦν ἐκεῖνος ἀπηνθράκωταί σοι ΛουκιανὸςΛουκιανὸςΛουκιανὸςΛουκιανὸς βέλτιστος κατὰ τὸν Ἐμπεδοκλέα, παρʼ ὅσον ΛουκιανὸςΛουκιανὸςΛουκιανὸςΛουκιανὸς μὲν κἂν διαλαθεῖν ἐπειράθη ἐμβαλὼν ἑαυτὸν εἰς τοὺς κρατῆρας, ΛουκιανὸςΛουκιανὸςΛουκιανὸςΛουκιανὸς δὲ γεννάδας οὗτος, τὴν πολυανθρωποτάτην τῶν Ἑλληνικῶν πανηγύρεων τηρήσας, πυρὰν ὅτι μεγίστην νήσας ἐνεπήδησεν ἐπὶ τοσούτων μαρτύρων, καὶ λόγους τινὰς ὑπὲρ τούτου εἰπὼν πρὸς τοὺς Ἕλληνας οὐ πρὸ πολλῶν ἡμερῶν τοῦ τολμήματος.

πολλὰ τοίνυν δοκῶ μοι ὁρᾶν σε γελῶντα ἐπὶ τῇ κορύζῃ τοῦ γέροντος, μᾶλλον δὲ καὶ ἀκούω βοῶντος οἷά σε εἰκὸς βοᾶν, ὢ τῆς ἀβελτερίας, ὢ τῆς δοξοκοπίας, ὢ — τῶν ἄλλων ἃ λέγειν εἰώθαμεν περὶ αὐτῶν. σὺ μὲν οὖν πόρρω ταῦτα καὶ μακρῷ ἀσφαλέστερον, ἐγὼ δὲ παρὰ τὸ πῦρ αὐτὸ καὶ ἔτι πρότερον ἐν πολλῷ πλήθει τῶν ἀκροατῶν εἶπον αὐτά, ἐνίων μὲν ἀχθομένων, ὅσοι ἐθαύμαζον τὴν ἀπόνοιαν τοῦ γέροντος· ἦσαν δέ τινες οἳ καὶ αὐτοὶ ἐγέλων ἐπʼ αὐτῷ. ἀλλʼ ὀλίγου δεῖν ὑπὸ τῶν Κυνικῶν ἐγώ σοι διεσπάσθην ὥσπερ ὁ Ἀκταίων ὑπὸ τῶν κυνῶν ἢ ὁ ἀνεψιὸς αὐτοῦ ὁ Πενθεὺς ὑπὸ τῶν Μαινάδων.

-

ἡ δὲ πᾶσα τοῦ πράγματος διασκευὴ τοιάδε ἦν. τὸν μὲν ποιητὴν οἶσθα οἷός τε ἦν καὶ ἡλίκα ἐτραγῴδει παρʼ ὅλον τὸν βίον, ὑπὲρ τὸν Σοφοκλέα καὶ τὸν Αἰσχύλον. ἐγὼ δὲ ἐπεὶ τάχιστα εἰς τὴν Ἦλιν ἀφικόμην, διὰ τοῦ γυμνασίου ἀνιὼν ἐπήκουον ἅμα Κυνικοῦ τινος μεγάλῃ καὶ τραχείᾳ τῇ φωνῇ τὰ συνήθη ταῦτα καὶ ἐκ τριόδου τὴν ἀρετὴν ἐπιβοωμένου καὶ ἅπασιν ἁπαξαπλῶς λοιδορουμένου. εἶτα κατέληξεν αὐτῷ ἡ βοὴ ἐς τὸν Πρωτέα, καὶ ὡς ἂν οἷός τε ὦ πειράσομαί σοι αὐτὰ ἐκεῖνα ἀπομνημονεῦσαι ὡς ἐλέγετο. σὺ δὲ γνωριεῖς δηλαδή, πολλάκις αὐτοῖς παραστὰς βοῶσιν.

+

ἡ δὲ πᾶσα τοῦ πράγματος διασκευὴ τοιάδε ἦν. τὸν μὲν ποιητὴν οἶσθα οἷός τε ἦν καὶ ἡλίκα ἐτραγῴδει παρʼ ὅλον τὸν βίον, ὑπὲρ τὸν Σοφοκλέα καὶ τὸν Αἰσχύλον. ἐγὼ δὲ ἐπεὶ τάχιστα εἰς τὴν Ἦλιν ἀφικόμην, διὰ τοῦ γυμνασίου ἀνιὼνἀνιὼν Sommerbrodt.: αὐτῶν MSS. ἐπήκουον ἅμα Κυνικοῦ τινος μεγάλῃ καὶ τραχείᾳ τῇ φωνῇ τὰ συνήθη ταῦτα καὶ ἐκ τριόδου τὴν ἀρετὴν ἐπιβοωμένου καὶ ἅπασιν ἁπαξαπλῶς λοιδορουμένου. εἶτα κατέληξεν αὐτῷ ἡ βοὴ ἐς τὸν Πρωτέα, καὶ ὡς ἂν οἷός τε ὦ πειράσομαί σοι αὐτὰ ἐκεῖνα ἀπομνημονεῦσαι ὡς ἐλέγετο. σὺ δὲ γνωριεῖς δηλαδή, πολλάκις αὐτοῖς παραστὰς βοῶσιν.

Πρωτέα γάρ τις, ἔφη, κενόδοξον τολμᾷ λέγειν, ὦ γῆ καὶ ἥλιε καὶ ποταμοὶ καὶ θάλαττα καὶ πατρῷε Ἡράκλεις — Πρωτέα τὸν ἐν Συρίᾳ δεθέντα, τὸν τῇ πατρίδι ἀνέντα πεντακισχίλια τάλαντα, τὸν ἀπὸ τῆς Ῥωμαίων πόλεως ἐκβληθέντα, τὸν τοῦ Ἡλίου ἐπισημότερον, τὸν αὐτῷ ἀνταγωνίσασθαι τῷ Ὀλυμπίῳ δυνάμενον; ἀλλʼ ὅτι διὰ πυρὸς ἐξάγειν τοῦ βίου διέγνωκεν ἑαυτόν, εἰς κενοδοξίαν τινὲς τοῦτο ἀναφέρουσιν; οὐ γὰρ Ἡρακλῆς οὕτως; οὐ γὰρ Ἀσκληπιὸς καὶ Διόνυσος κεραυνῷ; οὐ γὰρ τὰ τελευταῖα Ἐμπεδοκλῆς εἰς τοὺς κρατῆρας;

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ὡς δὲ ταῦτα εἶπεν ὁ Θεαγένης — τοῦτο γὰρ ὁ κεκραγὼς ἐκεῖνος ἐκαλεῖτο — ἠρόμην τινὰ τῶν παρεστώτων, τί βούλεται τὸ περὶ τοῦ πυρός, ἢ τί Ἡρακλῆς καὶ Ἐμπεδοκλῆς πρὸς τὸν Πρωτέα. ὁ δέ, οὐκ εἰς μακράν, ἔφη, καύσει ἑαυτὸν ὁ Πρωτεὺς Ὀλυμπίασιν. πῶς, ἔφην, ἢ τίνος ἕνεκα; εἶτα ὁ μὲν ἐπειρᾶτο λέγειν, ἐβόα δὲ ὁ Κυνικός, ὥστε ἀμήχανον ἦν ἄλλου ἀκούειν. ἐπήκουον οὖν τὰ λοιπὰ ἐπαντλοῦντος αὐτοῦ καὶ θαυμαστάς τινας ὑπερβολὰς διεξιόντος κατὰ τοῦ Πρωτέως· τὸν μὲν γὰρ Σινωπέα ἢ τὸν διδάσκαλον αὐτοῦ Ἀντισθένη οὐδὲ παραβάλλειν ἠξίου αὐτῷ, ἀλλʼ οὐδὲ τὸν Σωκράτη αὐτόν, ἐκάλει δὲ τὸν Δία ἐπὶ τὴν ἅμιλλαν. εἶτα μέντοι ἔδοξεν αὐτῷ ἴσους πως φυλάξαι αὐτούς, καὶ οὕτω κατέπαυε τὸν λόγον·

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δύο γάρ ταῦτα, ἔφη, ὁ βίος ἄριστα δημιουργήματα ἐθεάσατο, τὸν Δία τὸν Ὀλύμπιον καὶ Πρωτέα· πλάσται δὲ καὶ τεχνῖται, τοῦ μὲν Φειδίας, τοῦ δὲ ἡ φύσις. ἀλλὰ νῦν ἐξ ἀνθρώπων εἰς θεοὺς τὸ ἄγαλμα τοῦτο οἰχήσεται, ὀχούμενον ἐπὶ τοῦ πυρός, ὀρφανοὺς ἡμᾶς καταλιπόν. ταῦτα ξὺν πολλῷ ἱδρῶτι διεξελθὼν ἐδάκρυε μάλα γελοίως καὶ τὰς τρίχας ἐτίλλετο, ὑποφειδόμενος μὴ πάνυ ἕλκειν καὶ τέλος ἀπῆγον αὐτὸν λύζοντα μεταξὺ τῶν Κυνικῶν τινες παραμυθούμενοι.

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δύο γὰρ ταῦτα, ἔφη, ὁ βίος ἄριστα δημιουργήματα ἐθεάσατο, τὸν Δία τὸν Ὀλύμπιον καὶ Πρωτέα· πλάσται δὲ καὶ τεχνῖται, τοῦ μὲν Φειδίας, τοῦ δὲ ἡ φύσις. ἀλλὰ νῦν ἐξ ἀνθρώπων εἰς θεοὺς τὸ ἄγαλμα τοῦτο οἰχήσεται, ὀχούμενον ἐπὶ τοῦ πυρός, ὀρφανοὺς ἡμᾶς καταλιπόν. ταῦτα ξὺν πολλῷ ἱδρῶτι διεξελθὼν ἐδάκρυε μάλα γελοίως καὶ τὰς τρίχας ἐτίλλετο, ὑποφειδόμενος μὴ πάνυ ἕλκειν· καὶ τέλος ἀπῆγον αὐτὸν λύζοντα μεταξὺ τῶν Κυνικῶν τινες παραμυθούμενοι.

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μετὰ δὲ τοῦτον ἄλλος εὐθὺς ἀναβαίνει, οὐ περιμείνας διαλυθῆναι τὸ πλῆθος ἀλλὰ ἐπʼ αἰθομένοις τοῖς προτέροις ἱερείοις ἐπέχει τῶν σπονδῶν. καὶ τὸ μὲν πρῶτον ἐπὶ πολὺ ἐγέλα καὶ δῆλος ἦν νειόθεν αὐτὸ δρῶν εἶτα ἤρξατο ὧδέ πως· ἐπεὶ ὁ κατάρατος Θεαγένης τέλος τῶν μιαρωτάτων αὐτοῦ λόγων τὰ Ἡρακλείτου δάκρυα ἐποιήσατο, ἐγὼ κατὰ τὸ ἐναντίον ἀπὸ τοῦ Δημοκρίτου γέλωτος ἄρξομαι. καὶ αὖθις ἐγέλα ἐπὶ πολύ, ὥστε καὶ ἡμῶν τοὺς πολλοὺς ἐπὶ τὸ ὅμοιον ἐπεσπάσατο.

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μετὰ δὲ τοῦτον ἄλλος εὐθὺς ἀναβαίνει, οὐ περιμείνας διαλυθῆναι τὸ πλῆθος ἀλλὰ ἐπʼ αἰθομένοις τοῖς προτέροις ἱερείοις ἐπέχει τῶν σπονδῶν. καὶ τὸ μὲν πρῶτον ἐπὶ πολὺ ἐγέλα καὶ δῆλος ἦν νειόθεν αὐτὸ δρῶν· εἶτα ἤρξατο ὧδέ πως· ἐπεὶ ὁ κατάρατος Θεαγένης τέλος τῶν μιαρωτάτων αὐτοῦ λόγων τὰ Ἡρακλείτου δάκρυα ἐποιήσατο, ἐγὼ κατὰ τὸ ἐναντίον ἀπὸ τοῦ Δημοκρίτου γέλωτος ἄρξομαι. καὶ αὖθις ἐγέλα ἐπὶ πολύ, ὥστε καὶ ἡμῶν τοὺς πολλοὺς ἐπὶ τὸ ὅμοιον ἐπεσπάσατο.

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εἶτα ἐπιστρέψας ἑαυτόν, ἢ τί γὰρ ἄλλο, ἔφη, ‘ὦ ἄνδρες, χρὴ ποιεῖν ἀκούοντας μὲν οὕτω γελοίων ῥήσεων, ὁρῶντας δὲ ἄνδρας γέροντας δοξαρίου καταπτύστου ἕνεκα μονονουχὶ κυβιστῶντας ἐν τῷ μέσῳ; ὡς δὲ εἰδείητε οἷόν τι τὸ ἄγαλμά ἐστι τὸ καυθησόμενον, ἀκούσατέ μου ἐξ ἀρχῆς παραφυλάξαντος τὴν γνώμην αὐτοῦ καὶ τὸν βίον ἐπιτηρήσαντος· ἔνια δὲ παρὰ τῶν πολιτῶν αὐτοῦ ἐπυνθανόμην καὶ οἷς ἀνάγκη ἦν ἀκριβῶς εἰδέναι αὐτόν.

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εἶτα ἐπιστρέψας ἑαυτόν, ἢ τί γὰρ ἄλλο, ἔφη, ὦ ἄνδρες, χρὴ ποιεῖν ἀκούοντας μὲν οὕτω γελοίων ῥήσεων, ὁρῶνταςἀκούοντας . . . ὁρῶντας Γ: ἀκούοντα . . . ὁρῶντα XMF, δὲ ἄνδρας γέροντας δοξαρίου καταπτύστου ἕνεκα μονονουχὶ κυβιστῶντας ἐν τῷ μέσῳ; ὡς δὲ εἰδείητε οἷόν τι τὸ ἄγαλμά ἐστι τὸ καυθησόμενον, ἀκούσατέ μου ἐξ ἀρχῆς παραφυλάξαντος τὴν γνώμην αὐτοῦ καὶ τὸν βίον ἐπιτηρήσαντος· ἔνια δὲ παρὰ τῶν πολιτῶν αὐτοῦ ἐπυνθανόμην καὶ οἷς ἀνάγκη ἦν ἀκριβῶς εἰδέναι αὐτόν.

τὸ γὰρ τῆς φύσεως τοῦτο πλάσμα καὶ δημιούργημα, ὁ τοῦ Πολυκλείτου κανών, ἐπεὶ εἰς ἄνδρας τελεῖν ἤρξατο, ἐν Ἀρμενίᾳ μοιχεύων ἁλοὺς μάλα πολλὰς πληγὰς ἔλαβεν καὶ τέλος κατὰ τοῦ τέγους ἁλόμενος διέφυγε, ῥαφανῖδι τὴν πυγὴν βεβυσμένος. εἶτα μειράκιόν τι ὡραῖον διαφθείρας τρισχιλίων ἐξωνήσατο παρὰ τῶν γονέων τοῦ παιδός, πενήτων ὄντων, μὴ ἐπὶ τὸν ἁρμοστὴν ἀπαχθῆναι τῆς Ἀσίας.

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ταῦτα καὶ τὰ τοιαῦτα ἐάσειν μοι δοκῶ· πηλὸς γὰρ ἔτι ἄπλαστος ἦν καὶ οὐδέπω ἐντελὲς ἄγαλμα ἡμῖν δεδημιούργητο. ἃ δὲ τὸν πατέρα ἔδρασεν καὶ πάνυ ἀκοῦσαι ἄξιον καίτοι πάντες ἴστε, καὶ ἀκηκόατε ὡς ἀπέπνιξε τὸν γέροντα, οὐκ ἀνασχόμενος αὐτὸν ὑπὲρ ἑξήκοντα ἔτη ἤδη γηρῶντα. εἶτα ἐπειδὴ τὸ πρᾶγμα διεβεβόητο, φυγὴν ἑαυτοῦ καταδικάσας ἐπλανᾶτο ἄλλοτε ἄλλην ἀμείβων.

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ταῦτα καὶ τὰ τοιαῦτα ἐάσειν μοι δοκῶ· πηλὸς γὰρ ἔτι ἄπλαστος ἦν καὶ οὐδέπω ἐντελὲς ἄγαλμα ἡμῖν δεδημιούργητο. ἃ δὲ τὸν πατέρα ἔδρασεν καὶ πάνυ ἀκοῦσαι ἄξιον· καίτοι πάντες ἴστε, καὶ ἀκηκόατε ὡς ἀπέπνιξε τὸν γέροντα, οὐκ ἀνασχόμενος αὐτὸν ὑπὲρ ἑξήκοντα ἔτη ἤδη γηρῶντα. εἶτα ἐπειδὴ τὸ πρᾶγμα διεβεβόητο, φυγὴν ἑαυτοῦ καταδικάσας ἐπλανᾶτο ἄλλοτε ἄλλην ἀμείβων.

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ὅτεπερ καὶ τὴν θαυμαστὴν σοφίαν τῶν Χριστιανῶν ἐξέμαθεν, περὶ τὴν Παλαιστίνην τοῖς ἱερεῦσιν καὶ γραμματεῦσιν αὐτῶν ξυγγενόμενος. καὶ τί γάρ; ἐν βραχεῖ παῖδας αὐτοὺς ἀπέφηνε, προφήτης καὶ θιασάρχης καὶ ξυναγωγεὺς καὶ πάντα μόνος αὐτὸς ὤν, καὶ τῶν βίβλων τὰς μὲν ἐξηγεῖτο καὶ διεσάφει, πολλὰς δὲ αὐτὸς καὶ συνέγραφεν, καὶ ὡς θεὸν αὐτὸν ἐκεῖνοι ᾐδοῦντο καὶ νομοθέτῃ ἐχρῶντο καὶ προστάτην ἐπεγράφοντο, μετὰ γοῦν ἐκεῖνον ὃν ἔτι σέβουσι, τὸν ἄνθρωπον τὸν ἐν τῇ Παλαιστίνῃ ἀνασκολοπισθέντα, ὅτι καινὴν ταύτην τελετὴν εἰσῆγεν ἐς τὸν βίον.

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ὅτεπερ καὶ τὴν θαυμαστὴν σοφίαν τῶν Χριστιανῶν ἐξέμαθεν, περὶ τὴν Παλαιστίνην τοῖς ἱερεῦσιν καὶ γραμματεῦσιν αὐτῶν ξυγγενόμενος. καὶ τί γάρ; ἐν βραχεῖ παῖδας αὐτοὺς ἀπέφηνε, προφήτης καὶκαὶ ΜF : not in ΓΧ. θιασάρχης καὶ ξυναγωγεὺς καὶ πάντα μόνος αὐτὸς ὤν, καὶ τῶν βίβλων τὰς μὲν ἐξηγεῖτο καὶ διεσάφει, πολλὰς δὲ αὐτὸς καὶ συνέγραφεν, καὶ ὡς θεὸν αὐτὸν ἐκεῖνοι ᾐδοῦντοᾐδοῦντο Cοbst, Fritzsche: ἡγοντο MSS. καὶ νομοθέτῃ ἐχρῶντο καὶ προστάτην ἐπεγράφοντο, μετὰἐπεγράφοντο, μετὰ Cοbet: ἐπέγραφον· τόν μέγαν MSS. γοῦν ἐκεῖνον ὃνὃν Hermann: not in MSS. ἔτι σέβουσι, τὸν ἄνθρωπον τὸν ἐν τῇ Παλαιστίνῃ ἀνασκολοπισθέντα, ὅτι καινὴν ταύτηνταῦτα ΓΧ. τελετὴν εἰσῆγεν ἐςἐπὶ ΓΧ. τὸν βίον.

τότε δὴ καὶ συλληφθεὶς ἐπὶ τούτῳ ὁ Πρωτεὺς ἐνέπεσεν εἰς τὸ δεσμωτήριον, ὅπερ καὶ αὐτὸ οὐ μικρὸν αὐτῷ ἀξίωμα περιεποίησεν πρὸς τὸν ἑξῆς βίον καὶ τὴν τερατείαν καὶ δοξοκοπίαν ὧν ἐρῶν ἐτύγχανεν. ἐπεὶ δʼ οὖν ἐδέδετο, οἱ Χριστιανοὶ συμφορὰν ποιούμενοι τὸ πρᾶγμα πάντα ἐκίνουν ἐξαρπάσαι πειρώμενοι αὐτόν. εἶτʼ, ἐπεὶ τοῦτο ἦν ἀδύνατον, ἥ γε ἄλλη θεραπεία πᾶσα οὐ παρέργως ἀλλὰ σὺν σπουδῇ ἐγίγνετο· καὶ ἕωθεν μὲν εὐθὺς ἦν ὁρᾶν παρὰ τῷ δεσμωτηρίῳ περιμένοντα γρᾴδια χήρας τινὰς καὶ παιδία ὀρφανά, οἱ δὲ ἐν τέλει αὐτῶν καὶ συνεκάθευδον ἔνδον μετʼ αὐτοῦ διαφθείραντες τοὺς δεσμοφύλακας. εἶτα δεῖπνα ποικίλα εἰσεκομίζετο καὶ λόγοι ἱεροὶ αὐτῶν ἐλέγοντο, καὶ ὁ βέλτιστος Περεγρῖνος — ἔτι γὰρ τοῦτο ἐκαλεῖτο — καινὸς Σωκράτης ὑπʼ αὐτῶν ὠνομάζετο.

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καὶ μὴν κἀκ τῶν ἐν Ἀσίᾳ πόλεων ἔστιν ὧν ἧκόν τινες, τῶν Χριστιανῶν στελλόντων ἀπὸ τοῦ κοινοῦ, βοηθήσοντες καὶ συναγορεύσοντες καὶ παραμυθησόμενοι τὸν ἄνδρα. ἀμήχανον δέ τι τὸ τάχος ἐπιδείκνυνται, ἐπειδάν τι τοιοῦτον γένηται δημόσιον ἐν βραχεῖ γὰρ ἀφειδοῦσι πάντων. καὶ δὴ καὶ τῷ Περεγρίνῳ πολλὰ τότε ἧκεν χρήματα παρʼ αὐτῶν ἐπὶ προφάσει τῶν δεσμῶν, καὶ πρόσοδον οὐ μικρὰν ταύτην ἐποιήσατο. πεπείκασι γὰρ αὑτοὺς οἱ κακοδαίμονες τὸ μὲν ὅλον ἀθάνατοι ἔσεσθαι καὶ βιώσεσθαι τὸν ἀεὶ χρόνον, παρʼ ὃ καὶ καταφρονοῦσιν τοῦ θανάτου καὶ ἑκόντες αὑτοὺς ἐπιδιδόασιν οἱ πολλοί. ἔπειτα δὲ ὁ νομοθέτης ὁ πρῶτος ἔπεισεν αὐτοὺς ὡς ἀδελφοὶ πάντες εἶεν ἀλλήλων, ἐπειδὰν ἅπαξ παραβάντες θεοὺς μὲν τοὺς Ἑλληνικοὺς ἀπαρνήσωνται, τὸν δὲ ἀνεσκολοπισμένον ἐκεῖνον σοφιστὴν αὐτὸν προσκυνῶσιν καὶ κατὰ τοὺς ἐκείνου νόμους βιῶσιν. καταφρονοῦσιν οὖν ἁπάντων ἐξ ἴσης καὶ κοινὰ ἡγοῦνται, ἄνευ τινὸς ἀκριβοῦς πίστεως τὰ τοιαῦτα παραδεξάμενοι. ἢν τοίνυν παρέλθῃ τις εἰς αὐτοὺς γόης καὶ τεχνίτης ἄνθρωπος καὶ πράγμασιν χρῆσθαι δυνάμενος, αὐτίκα μάλα πλούσιος ἐν βραχεῖ ἐγένετο ἰδιώταις ἀνθρώποις ἐγχανών.

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+ καὶ μὴν κἀκκἀκ Jacobitz, Dindorf: καὶ MSS. τῶν ἐν Ἀσίᾳ πόλεων ἔστιν ὧν ἧκόν τινες, τῶν Χριστιανῶν στελλόντων ἀπὸ τοῦ κοινοῦ, βοηθήσοντες καὶ συναγορεύσοντες καὶ παραμυθησόμενοι τὸν ἄνδρα. ἀμήχανον δέ τι τὸ τάχος ἐπιδείκνυνται, ἐπειδάν τι τοιοῦτον γένηται δημόσιον· ἐν βραχεῖ γὰρ ἀφειδοῦσι πάντων. καὶ δὴ καὶ τῷ Περεγρίνῳ πολλὰ τότε ἧκεν χρήματα παρʼ αὐτῶν ἐπὶ προφάσει τῶν δεσμῶν, καὶ πρόσοδον οὐ μικρὰν ταύτην ἐποιήσατο.ἐποιήσατο X2 (Faber): ἐποιήσαντο X1, cett, πεπείκασι γὰρ αὑτοὺς οἱ κακοδαίμονες τὸ μὲν ὅλον ἀθάνατοι ἔσεσθαι καὶ βιώσεσθαι τὸν ἀεὶ χρόνον, παρʼ ὃ καὶ καταφρονοῦσιν τοῦ θανάτου καὶ ἑκόντες αὑτοὺς ἐπιδιδόασιν οἱ πολλοί. ἔπειτα δὲ ὁ νομοθέτης ὁ πρῶτος ἔπεισεν αὐτοὺς ὡς ἀδελφοὶ πάντες εἶεν ἀλλήλων, ἐπειδὰν ἅπαξ παραβάντες θεοὺς μὲν τοὺς Ἑλληνικοὺς ἀπαρνήσωνται, τὸν δὲ ἀνεσκολοπισμένον ἐκεῖνον σοφιστὴν αὐτὸναὐτὸν X, Sommerbrodt: αὐτῶν ΓM. προσκυνῶσιν καὶ κατὰ τοὺς ἐκείνου νόμους βιῶσιν. καταφρονοῦσιν οὖν ἁπάντων ἐξ ἴσης καὶ κοινὰ ἡγοῦνται, ἄνευ τινὸς ἀκριβοῦς πίστεως τὰ τοιαῦτα παραδεξάμενοι. ἢν τοίνυν παρέλθῃ τις εἰς αὐτοὺς γόης καὶ τεχνίτης ἄνθρωπος καὶ πράγμασιν χρῆσθαι δυνάμενος, αὐτίκα μάλα πλούσιος ἐν βραχεῖ ἐγένετο ἰδιώταις ἀνθρώποις ἐγχανών.

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πλὴν ἀλλʼ ὁ Περεγρῖνος ἀφείθη ὑπὸ τοῦ τότε τῆς Συρίας ἄρχοντος, ἀνδρὸς φιλοσοφίᾳ χαίροντος, ὃς συνεὶς τὴν ἀπόνοιαν αὐτοῦ καὶ ὅτι δέξαιτʼ ἂν ἀποθανεῖν ὡς δόξαν ἐπὶ τούτῳ ἀπολίποι, ἀφῆκεν αὐτὸν οὐδὲ τῆς κολάσεως ὑπολαβὼν ἄξιον. ὁ δὲ εἰς τὴν οἰκείαν ἐπανελθὼν καταλαμβάνει τὸ περὶ τοῦ πατρῴου φόνου ἔτι φλεγμαῖνον καὶ πολλοὺς τοὺς ἐπανατεινομένους τὴν κατηγορίαν. διήρπαστο δὲ τὰ πλεῖστα τῶν κτημάτων παρὰ τὴν ἀποδημίαν αὐτοῦ καὶ μόνοι ὑπελείποντο οἱ ἀγροὶ ὅσον εἰς πεντεκαίδεκα τάλαντα. ἦν γὰρ ἡ πᾶσα οὐσία τριάκοντά που ταλάντων ἀξία ἣν ὁ γέρων κατέλιπεν, οὐχ ὥσπερ ὁ παγγέλοιος Θεαγένης ἔλεγε πεντακισχιλίων· τοσούτου γὰρ οὐδὲ ἡ πᾶσα τῶν Παριανῶν πόλις πέντε σὺν αὐτῇ τὰς γειτνιώσας παραλαβοῦσα πραθείη ἂν αὐτοῖς ἀνθρώποις καὶ βοσκήμασιν καὶ τῇ λοιπῇ παρασκευῇ·

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πλὴν ἀλλʼ ὁ Περεγρῖνος ἀφείθη ὑπὸ τοῦ τότε τῆς Συρίας ἄρχοντος, ἀνδρὸς φιλοσοφίᾳ χαίροντος, ὃς συνεὶς τὴν ἀπόνοιαν αὐτοῦ καὶ ὅτι δέξαιτʼ ἂν ἀποθανεῖν ὡς δόξαν ἐπὶ τούτῳ ἀπολίποι, ἀφῆκεν αὐτὸν οὐδὲ τῆς κολάσεως ὑπολαβὼν ἄξιον. ὁ δὲ εἰς τὴν οἰκείαν ἐπανελθὼν καταλαμβάνει τὸ περὶ τοῦ πατρῴου φόνου ἔτι φλεγμαῖνον καὶ πολλοὺς τοὺς ἐπανατεινομένους τὴν κατηγορίαν. διήρπαστο δὲ τὰ πλεῖστα τῶν κτημάτων παρὰ τὴν ἀποδημίαν αὐτοῦ καὶ μόνοι ὑπελείποντο οἱ ἀγροὶ ὅσον εἰς πεντεκαίδεκα τάλαντα. ἦν γὰρ ἡ πᾶσα οὐσία τριάκοντά που ταλάντων ἀξία ἣν ὁ γέρων κατέλιπεν, οὐχ ὥσπερ ὁ παγγέλοιος Θεαγένης ἔλεγε πεντακισχιλίων· τοσούτου γὰρ οὐδὲ ἡ πᾶσα τῶν Παριανῶν πόλις πέντε σὺν αὐτῇ τὰς γειτνιώσας παραλαβοῦσα πραθείη ἂν αὐτοῖς ἀνθρώποις καὶ βοσκήμασιν καὶ τῇ λοιπῇ παρασκευῇ.

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ἀλλʼ ἔτι γε ἡ κατηγορία καὶ τὸ ἔγκλημα θερμὸν ἦν, καὶ ἐῴκει οὐκ εἰς μακρὰν ἐπαναστήσεσθαί τις αὐτῷ, καὶ μάλιστα ὁ δῆμος αὐτὸς ἠγανάκτει, χρηστόν, ὡς ἔφασαν οἱ ἰδόντες, γέροντα πενθοῦντες οὕτως ἀσεβῶς ἀπολωλότα. ὁ δὲ σοφὸς οὗτος Πρωτεὺς πρὸς ἅπαντα ταῦτα σκέψασθε οἷόν τι ἐξεῦρεν καὶ ὅπως τὸν κίνδυνον διέφυγεν. παρελθὼν γὰρ εἰς τὴν ἐκκλησίαν τῶν Παριανῶν — ἐκόμα δὲ ἤδη καὶ τρίβωνα πιναρὸν ἠμπείχετο καὶ πήραν παρήρτητο καὶ τὸ ξύλον ἐν τῇ χειρὶ ἦν, καὶ ὅλως μάλα τραγικῶς ἐσκεύαστο — τοιοῦτος οὖν ἐπιφανεὶς αὐτοῖς ἀφεῖναι ἔφη τὴν οὐσίαν ἣν ὁ μακαρίτης πατήρ αὐτῷ κατέλιπεν δημοσίαν εἶναι πᾶσαν. τοῦτο ὡς ἤκουσεν ὁ δῆμος, πένητες ἄνθρωποι καὶ πρὸς διανομὰς κεχηνότες, ἀνέκραγον εὐθὺς ἕνα φιλόσοφον, ἕνα φιλόπατριν, ἕνα Διογένους καὶ Κράτητος ζηλωτήν. οἱ δὲ ἐχθροὶ ἐπεφίμωντο, κἂν εἴ τις ἐπιχειρήσειεν μεμνῆσθαι τοῦ φόνου, λίθοις εὐθὺς ἐβάλλετο.

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ἀλλʼ ἔτι γε ἡ κατηγορία καὶ τὸ ἔγκλημα θερμὸν ἦν, καὶ ἐῴκει οὐκ εἰς μακρὰν ἐπαναστήσεσθαί τις αὐτῷ, καὶ μάλιστα ὁ δῆμος αὐτὸς ἠγανάκτει, χρηστόν, ὡς ἔφασαν οἱ ἰδόντες, γέροντα πενθοῦντες οὕτως ἀσεβῶς ἀπολωλότα. ὁ δὲ σοφὸς οὗτος Πρωτεὺς πρὸς ἅπαντα ταῦτα σκέψασθε οἷόν τι ἐξεῦρεν καὶ ὅπως τὸν κίνδυνον διέφυγεν. παρελθὼν γὰρ εἰς τὴν ἐκκλησίαν τῶν Παριανῶν — ἐκόμα δὲ ἤδη καὶ τρίβωνα πιναρὸν ἠμπείχετο καὶ πήραν παρήρτητο καὶ τὸ ξύλον ἐν τῇ χειρὶ ἦν, καὶ ὅλως μάλα τραγικῶς ἐσκεύαστο — τοιοῦτος οὖν ἐπιφανεὶς αὐτοῖς ἀφεῖναι ἔφη τὴν οὐσίαν ἣν ὁ μακαρίτης πατὴρ αὐτῷ κατέλιπεν δημοσίαν εἶναι πᾶσαν. τοῦτο ὡς ἤκουσεν ὁ δῆμος, πένητες ἄνθρωποι καὶ πρὸς διανομὰς κεχηνότες, ἀνέκραγον εὐθὺς ἕνα φιλόσοφον, ἕνα φιλόπατριν, ἕνα Διογένους καὶ Κράτητος ζηλωτήν. οἱ δὲ ἐχθροὶ ἐπεφίμωντο, κἂν εἴ τις ἐπιχειρήσειεν μεμνῆσθαι τοῦ φόνου, λίθοις εὐθὺς ἐβάλλετο.

ἐξῄει οὖν τὸ δεύτερον πλανησόμενος, ἱκανὰ ἐφόδια τοὺς Χριστιανοὺς ἔχων, ὑφʼ ὧν δορυφορούμενος ἐν ἅπασιν ἀφθόνοις ἦν. καὶ χρόνον μέν τινα οὕτως ἐβόσκετο· εἶτα παρανομήσας τι καὶ ἐς ἐκείνους — ὤφθη γάρ τι, ὡς οἶμαι, ἐσθίων τῶν ἀπορρήτων αὐτοῖς — οὐκέτι προσιεμένων αὐτὸν ἀπορούμενος ἐκ παλινῳδίας ἀπαιτεῖν ᾤετο δεῖν παρὰ τῆς πόλεως τὰ κτήματα, καὶ γραμματεῖον ἐπιδοὺς ἠξίου ταῦτα κομίσασθαι κελεύσαντος βασιλέως. εἶτα τῆς πόλεως ἀντιπρεσβευσαμένης οὐδὲν ἐπράχθη, ἀλλʼ ἐμμένειν ἐκελεύσθη οἷς ἅπαξ διέγνω μηδενὸς καταναγκάσαντος.

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τρίτη ἐπὶ τούτοις ἀποδημία εἰς Αἴγυπτον παρὰ τὸν Ἀγαθόβουλον, ἵναπερ τὴν θαυμαστὴν ἄσκησιν διησκεῖτο, ξυρόμενος μὲν τῆς κεφαλῆς τὸ ἥμισυ, χριόμενος δὲ πηλῷ τὸ πρόσωπον, ἐν πολλῷ δὲ τῶν περιεστώτων δήμῳ ἀναφλῶν τὸ αἰδοῖον καὶ τὸ ἀδιάφορον δὴ τοῦτο καλούμενον ἐπιδεικνύμενος, εἶτα παίων καὶ παιόμενος νάρθηκι εἰς τὰς πυγὰς καὶ ἄλλα πολλὰ νεανικώτερα θαυματοποιῶν.

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τρίτη ἐπὶ τούτοις ἀποδημία εἰς Αἴγυπτον παρὰ τὸν Ἀγαθόβουλον, ἵναπερ τὴν θαυμαστὴν ἄσκησιν διησκεῖτο, ξυρόμενος μὲν τῆς κεφαλῆς τὸ ἥμισυ, χριόμενος δὲ πηλῷ τὸ πρόσωπον, ἐν πολλῷ δὲ τῶν περιεστώτων δήμῳ ἀναφλῶν τὸ αἰδοῖον καὶ τὸ ἀδιάφορονἀδιάφθορον MSS.: corrected in ed. Flor. (1496). δὴ τοῦτο καλούμενον ἐπιδεικνύμενος, εἶτα παίων καὶ παιόμενος νάρθηκι εἰς τὰς πυγὰς καὶ ἄλλα πολλὰ νεανικώτερα θαυματοποιῶν.

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ἐκεῖθεν δὲ οὕτω παρεσκευασμένος ἐπὶ Ἰταλίας ἔπλευσεν καὶ ἀποβὰς τῆς νεὼς εὐθὺς ἐλοιδορεῖτο πᾶσι, καὶ μάλιστα τῷ βασιλεῖ, πρᾳότατον αὐτὸν καὶ ἡμερώτατον εἰδώς, ὥστε ἀσφαλῶς ἐτόλμα· ἐκείνῳ γάρ, ὡς εἰκός, ὀλίγον ἔμελεν τῶν βλασφημιῶν καὶ οὐκ ἠξίου τὴν φιλοσοφίαν ὑποδυόμενόν τινα κολάζειν ἐπὶ ῥήμασι καὶ μάλιστα τέχνην τινὰ τὸ λοιδορεῖσθαι πεποιημένον. τούτῳ δὲ καὶ ἀπὸ τούτων τὰ τῆς δόξης ηὐξάνετο, παρὰ γοῦν τοῖς ἰδιώταις, καὶ περίβλεπτος ἦν ἐπὶ τῇ ἀπονοίᾳ, μέχρι δὴ ὁ τὴν πόλιν ἐπιτετραμμένος ἀνήρ σοφὸς ἀπέπεμψεν αὐτὸν ἀμέτρως ἐντρυφῶντα τῷ πράγματι, εἰπὼν μὴ δεῖσθαι τὴν πόλιν τοιούτου φιλοσόφου. πλὴν ἀλλὰ καὶ τοῦτο κλεινὸν αὐτοῦ καὶ διὰ στόματος ἦν ἅπασιν, ὁ φιλόσοφος διὰ τὴν παρρησίαν καὶ τὴν ἄγαν ἐλευθερίαν ἐξελαθείς, καὶ προσήλαυνε κατὰ τοῦτο τῷ Μουσωνίῳ καὶ Δίωνι καὶ Ἐπικτήτῳ καὶ εἴ τις ἄλλος ἐν περιστάσει τοιαύτῃ ἐγένετο.

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ἐκεῖθεν δὲ οὕτω παρεσκευασμένος ἐπὶ ἸταλίαςἸταλίας ΓΧ : Ἰταλίαν MF, edd. ἔπλευσεν καὶ ἀποβὰς τῆς νεὼς εὐθὺς ἐλοιδορεῖτο πᾶσι, καὶ μάλιστα τῷ βασιλεῖ, πρᾳότατον αὐτὸν καὶ ἡμερώτατον εἰδώς, ὥστε ἀσφαλῶς ἐτόλμα· ἐκείνῳ γάρ, ὡς εἰκός, ὀλίγον ἔμελεν τῶν βλασφημιῶν καὶ οὐκ ἠξίου τὴντὴν XF : τὸν ΓΜ. φιλοσοφίαν ὑποδυόμενόν τινα κολάζειν ἐπὶ ῥήμασι καὶ μάλιστα τέχνην τινὰ τὸ λοιδορεῖσθαι πεποιημένον. τούτῳ δὲ καὶ ἀπὸ τούτων τὰ τῆς δόξης ηὐξάνετο, παρὰ γοῦν τοῖς ἰδιώταις, καὶ περίβλεπτος ἦν ἐπὶ τῇ ἀπονοίᾳ, μέχρι δὴ ὁ τὴν πόλιν ἐπιτετραμμένος ἀνὴρ σοφὸς ἀπέπεμψεν αὐτὸν ἀμέτρως ἐντρυφῶντα τῷ πράγματι, εἰπὼν μὴ δεῖσθαι τὴν πόλιν τοιούτου φιλοσόφου. πλὴν ἀλλὰ καὶ τοῦτο κλεινὸν αὐτοῦ καὶ διὰ στόματος ἦν ἅπασιν, ὁ φιλόσοφος διὰ τὴν παρρησίαν καὶ τὴν ἄγαν ἐλευθερίαν ἐξελαθείς, καὶ προσήλαυνε κατὰ τοῦτο τῷ Μουσωνίῳ καὶ Δίωνι καὶ Ἐπικτήτῳ καὶ εἴ τις ἄλλος ἐν περιστάσει τοιαύτῃ ἐγένετο.

οὕτω δὴ ἐπὶ τὴν Ἑλλάδα ἐλθὼν ἄρτι μὲν Ἠλείοις ἐλοιδορεῖτο, ἄρτι δὲ τοὺς Ἕλληνας ἔπειθεν ἀντάρασθαι ὅπλα Ῥωμαίοις, ἄρτι δὲ ἄνδρα παιδείᾳ καὶ ἀξιώματι προὔχοντα, διότι καὶ ἐν τοῖς ἄλλοις εὖ ἐποίησεν τὴν Ἑλλάδα καὶ ὕδωρ ἐπήγαγεν τῇ Ὀλυμπίᾳ καὶ ἔπαυσε δίψει ἀπολλυμένους τοὺς πανηγυριστάς, κακῶς ἠγόρευεν ὡς καταθηλύναντα τοὺς Ἕλληνας, δέον τοὺς θεατὰς τῶν Ὀλυμπίων διακαρτερεῖν διψῶντας καὶ νὴ Δία γε καὶ ἀποθνήσκειν πολλοὺς αὐτῶν ὑπὸ σφοδρῶν τῶν νόσων, αἳ τέως διὰ τὸ ξηρὸν τοῦ χωρίου ἐν πολλῷ τῷ πλήθει ἐπεπόλαζον. καὶ ταῦτα ἔλεγε πίνων τοῦ αὐτοῦ ὕδατος.

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ἐς δὲ τὴν ἑξῆς Ὀλυμπιάδα λόγον τινὰ διὰ τεττάρων ἐτῶν συνθεὶς τῶν διὰ μέσου ἐξήνεγκε πρὸς τοὺς Ἕλληνας, ἔπαινον ὑπὲρ τοῦ τὸ ὕδωρ ἐπαγαγόντος καὶ ἀπολογίαν ὑπὲρ τῆς τότε φυγῆς.

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ἤδη δὲ ἀμελούμενος ὑφʼ ἁπάντων καὶ μηκέθʼ ὁμοίως περίβλεπτος ὤν — ἕωλα γὰρ ἦν ἅπαντα καὶ οὐδὲν ἔτι καινουργεῖν ἐδύνατο ἐφʼ ὅτῳ ἐκπλήξει τοὺς ἐντυγχάνοντας καὶ θαυμάζειν καὶ πρὸς αὐτὸν ἀποβλέπειν ποιήσει, οὗπερ ἐξ ἀρχῆς δριμύν τινα ἔρωτα ἐρῶν ἐτύγχανεν — τὸ τελευταῖον τοῦτο τόλμημα ἐβουλεύσατο περὶ τῆς πυρᾶς, καὶ διέδωκε λόγον ἐς τοὺς Ἕλληνας εὐθὺς ἀπʼ Ὀλυμπίων τῶν ἔμπροσθεν ὡς ἐς τοὐπιὸν καύσων ἑαυτόν.

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ἤδη δὲ ἀμελούμενος ὑφʼ ἁπάντων καὶ μηκέθʼ ὁμοίως περίβλεπτος ὤν — ἕωλα γὰρ ἦν ἅπαντα καὶ οὐδὲν ἔτι καινουργεῖν ἐδύνατο ἐφʼ ὅτῳ ἐκπλήξειἐκπλήξει MF, edd: ἐκπλήξειε ΓΧ. τοὺς ἐντυγχάνοντας καὶ θαυμάζειν καὶ πρὸς αὐτὸν ἀποβλέπειν ποιήσει, οὗπερ ἐξ ἀρχῆς δριμύν τινα ἔρωτα ἐρῶν ἐτύγχανεν — τὸ τελευταῖον τοῦτο τόλμημα ἐβουλεύσατο περὶ τῆς πυρᾶς, καὶ διέδωκε λόγον ἐς τοὺς Ἕλληνας εὐθὺς ἀπʼ Ὀλυμπίων τῶν ἔμπροσθεν ὡς ἐς τοὐπιὸν καύσων ἑαυτόν.

καὶ νῦν αὐτὰ ταῦτα θαυματοποιεῖ, ὥς φασι, βόθρον ὀρύττων καὶ ξύλα συγκομίζων καὶ δεινήν τινα τὴν καρτερίαν ὑπισχνούμενος.

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ἐχρῆν δέ, οἶμαι, μάλιστα μὲν περιμένειν τὸν θάνατον καὶ μὴ δραπετεύειν ἐκ τοῦ βίου· εἰ δὲ καὶ πάντως διέγνωστὸ οἱ ἀπαλλάττεσθαι, μὴ πυρὶ μηδὲ τοῖς ἀπὸ τῆς τραγῳδίας τούτοις χρῆσθαι, ἀλλʼ ἕτερόν τινα θανάτου τρόπον, μυρίων ὄντων, ἑλόμενον ἀπελθεῖν. εἰ δὲ καὶ τὸ πῦρ ὡς Ἡράκλειόν τι ἀσπάζεται, τί δή ποτε οὐχὶ κατὰ σιγὴν ἑλόμενος ὄρος εὔδενδρον ἐν ἐκείνῳ ἑαυτὸν ἐνέπρησεν μόνος, ἕνα τινὰ οἷον Θεαγένη τοῦτον Φιλοκτήτην παραλαβών; ὁ δὲ ἐν Ὀλυμπίᾳ τῆς πανηγύρεως πληθούσης μόνον οὐκ ἐπὶ σκηνῆς ὀπτήσει ἑαυτόν, οὐκ ἀνάξιος ὤν, μὰ τὸν Ἡρακλέα, εἴ γε χρὴ καὶ τοὺς πατραλοίας καὶ τοὺς ἀθέους δίκας διδόναι τῶν τολμημάτων. καὶ κατὰ τοῦτο πάνυ ὀψὲ δρᾶν αὐτὸ ἔοικεν, ὃν ἐχρῆν πάλαι ἐς τὸν τοῦ Φαλάριδος ταῦρον ἐμπεσόντα τὴν ἀξίαν ἀποτετικέναι, ἀλλὰ μὴ ἅπαξ χανόντα πρὸς τὴν φλόγα ἐν ἀκαρεῖ τεθνάναι. καὶ γὰρ αὖ καὶ τόδε οἱ πολλοί μοι λέγουσιν , ὡς οὐδεὶς ὀξύτερος ἄλλος θανάτου τρόπος τοῦ διὰ πυρός· ἀνοῖξαι γὰρ δεῖ μόνον τὸ στόμα καὶ αὐτίκα τεθνάναι.

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ἐχρῆν δέ, οἶμαι, μάλιστα μὲν περιμένειν τὸν θάνατον καὶ μὴ δραπετεύειν ἐκ τοῦ βίου· εἰ δὲ καὶ πάντως διέγνωστό οἱ ἀπαλλάττεσθαι, μὴ πυρὶ μηδὲ τοῖς ἀπὸ τῆς τραγῳδίας τούτοις χρῆσθαι, ἀλλʼ ἕτερόν τινα θανάτου τρόπον, μυρίων ὄντων, ἑλόμενονἐλεύθερον 1. ἀπελθεῖν. εἰ δὲ καὶ τὸ πῦρ ὡς Ἡράκλειόν τι ἀσπάζεται, τί δή ποτε οὐχὶ κατὰ σιγὴν ἑλόμενος ὄρος εὔδενδρον ἐν ἐκείνῳ ἑαυτὸν ἐνέπρησεν μόνος, ἕνα τινὰ οἷον Θεαγένη τοῦτον Φιλοκτήτην παραλαβών; ὁ δὲ ἐν Ὀλυμπίᾳ τῆς πανηγύρεως πληθούσης μόνον οὐκ ἐπὶ σκηνῆς ὀπτήσει ἑαυτόν, οὐκ ἀνάξιος ὤν, μὰ τὸν Ἡρακλέα, εἴ γε χρὴ καὶ τοὺς πατραλοίας καὶ τοὺς ἀθέους δίκας διδόναι τῶν τολμημάτων. καὶ κατὰ τοῦτο πάνυ ὀψὲ δρᾶν αὐτὸ ἔοικεν, ὃν ἐχρῆν πάλαι ἐς τὸν τοῦ Φαλάριδος ταῦρον ἐμπεσόντα τὴν ἀξίαν ἀποτετικέναι, ἀλλὰ μὴ ἅπαξ χανόντα πρὸς τὴν φλόγα ἐν ἀκαρεῖ τεθνάναι. καὶ γὰρ αὖ καὶ τόδε οἱ πολλοί μοι λέγουσιν, ὡς οὐδεὶς ὀξύτερος ἄλλος θανάτου τρόπος τοῦ διὰ πυρός· ἀνοῖξαι γὰρ δεῖ μόνον τὸ στόμα καὶ αὐτίκα τεθνάναι.

τὸ μέντοι θέαμα ἐπινοεῖται, οἶμαι, ὡς σεμνόν, ἐν ἱερῷ χωρίῳ καιόμενος ἄνθρωπος, ἔνθα μηδὲ θάπτειν ὅσιον τοὺς ἄλλους ἀποθνήσκοντας. ἀκούετε δέ, οἶμαι, ὡς καὶ πάλαι θέλων τις ἔνδοξος γενέσθαι, ἐπεὶ κατʼ ἄλλον τρόπον οὐκ εἶχεν ἐπιτυχεῖν τούτου, ἐνέπρησε τῆς Ἐφεσίας Ἀρτέμιδος τὸν νεών. τοιοῦτόν τι καὶ αὐτὸς ἐπινοεῖ, τοσοῦτος ἔρως τῆς δόξης ἐντέτηκεν αὐτῷ.

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καίτοι φησὶν ὅτι ὑπὲρ τῶν ἀνθρώπων αὐτὸ δρᾷ, ὡς διδάξειεν αὐτοὺς θανάτου καταφρονεῖν καὶ ἐγκαρτερεῖν τοῖς δεινοῖς. ἐγὼ δὲ ἡδέως ἂν ἐροίμην οὐκ ἐκεῖνον ἀλλʼ ὑμᾶς, εἰ καὶ τοὺς κακούργους βούλοισθε ἂν μαθητὰς αὐτοῦ γενέσθαι τῆς καρτερίας ταύτης καὶ καταφρονεῖν θανάτου καὶ καύσεως καὶ τῶν τοιούτων δειμάτων. ἀλλʼ οὐκ ἂν εὖ οἶδʼ ὅτι βουληθείητε. πῶς οὖν ὁ Πρωτεὺς τοῦτο διακρινεῖ καὶ τοὺς μὲν χρηστοὺς ὠφελήσει, τοὺς δὲ πονηροὺς οὐ φιλοκινδυνοτέρους καὶ τολμηροτέρους ἀποφανεῖ;

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καίτοι δυνατὸν ἔστω ἐς τοῦτο μόνους ἀπαντήσεσθαι τοὺς πρὸς τὸ ὠφέλιμον ὀψομένους τὸ πρᾶγμα. ὑμᾶς δʼ οὖν αὖθις ἐρήσομαι, δέξαισθʼ ἂν ὑμῶν τοὺς παῖδας ζηλωτὰς τοῦ τοιούτου γενέσθαι; οὐκ ἂν εἴποιτε. καὶ τί τοῦτο ἠρόμην, ὅπου μηδʼ αὐτῶν τις τῶν μαθητῶν αὐτοῦ ζηλώσειεν ἄν; τὸν γοῦν Θεαγένη τοῦτο μάλιστα αἰτιάσαιτο ἄν τις, ὅτι τἄλλα ζηλῶν τἀνδρὸς οὐχ ἕπεται τῷ διδασκάλῳ καὶ συνοδεύει παρὰ τὸν Ἡρακλέα, ὥς φησιν, ἀπιόντι, δυνάμενος ἐν βραχεῖ πανευδαίμων γενέσθαι συνεμπεσὼν ἐπὶ κεφαλὴν ἐς τὸ πῦρ.

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οὐ γὰρ ἐν πήρᾳ καὶ βάκτρῳ καὶ τρίβωνι ὁ ζῆλος, ἀλλὰ ταῦτα μὲν ἀσφαλῆ καὶ ῥᾴδια καὶ παντὸς ἂν εἴη, τὸ τέλος δὲ καὶ τὸ κεφάλαιον χρὴ ζηλοῦν καὶ πυρὰν συνθέντα κορμῶν συκίνων ὡς ἔνι μάλιστα χλωρῶν ἐναποπνιγῆναι τῷ καπνῷ· τὸ πῦρ γάρ αὐτὸ οὐ μόνον Ἡρακλέους καὶ Ἀσκληπιοῦ, ἀλλὰ καὶ τῶν ἱεροσύλων καὶ ἀνδροφόνων, οὓς ὁρᾶν ἔστιν ἐκ καταδίκης αὐτὸ πάσχοντας. ὥστε ἄμεινον τὸ διὰ τοῦ καπνοῦ· ἴδιον γὰρ καὶ ὑμῶν ἂν μόνων γένοιτο.

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καίτοι δυνατὸν ἔστω ἐς τοῦτο μόνους ἀπαντήσεσθαι τοὺς πρὸς τὸ ὠφέλιμον ὀψομένους τὸ πρᾶγμα. ὑμᾶς δʼ οὖν αὖθις ἐρήσομαι, δέξαισθʼ ἂν ὑμῶν τοὺς παῖδας ζηλωτὰς τοῦ τοιούτου γενέσθαι; οὐκ ἂν εἴποιτε. καὶ τί τοῦτο ἠρόμην, ὅπου μηδʼ αὐτῶν τις τῶν μαθητῶν αὐτοῦ ζηλώσειεν ἄν; τὸν γοῦνγοῦν Bekker: οὖν ΜSS. Θεαγένη τοῦτο μάλιστα αἰτιάσαιτο ἄν τις, ὅτι τἄλλα ζηλῶν τἀνδρὸς οὐχ ἕπεται τῷ διδασκάλῳ καὶ συνοδεύει παρὰ τὸν Ἡρακλέα, ὥς φησιν, ἀπιόντι, δυνάμενος ἐν βραχεῖ πανευδαίμων γενέσθαι συνεμπεσὼν ἐπὶ κεφαλὴνἐπὶ κεφαλῆς MSS. : corrected by Jacobitz. ἐς τὸ πῦρ.

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οὐ γὰρ ἐν πήρᾳ καὶ βάκτρῳ καὶ τρίβωνι ὁ ζῆλος, ἀλλὰ ταῦτα μὲν ἀσφαλῆ καὶ ῥᾴδια καὶ παντὸς ἂν εἴη, τὸ τέλος δὲ καὶ τὸ κεφάλαιον χρὴ ζηλοῦν καὶ πυρὰν συνθέντα κορμῶν συκίνων ὡς ἔνι μάλιστα χλωρῶν ἐναποπνιγῆναι τῷ καπνῷ· τὸ πῦρ γὰρ αὐτὸ οὐ μόνον Ἡρακλέους καὶ Ἀσκληπιοῦ, ἀλλὰ καὶ τῶν ἱεροσύλων καὶ ἀνδροφόνων, οὓς ὁρᾶν ἔστιν ἐκ καταδίκης αὐτὸ πάσχοντας. ὥστε ἄμεινον τὸ διὰ τοῦ καπνοῦ· ἴδιον γὰρ καὶ ὑμῶν ἂν μόνων γένοιτο.

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ἄλλως τε ὁ μὲν Ἡρακλῆς, εἴπερ ἄρα καὶ ἐτόλμησέν τι τοιοῦτο, ὑπὸ νόσου αὐτὸ ἔδρασεν, ὑπὸ τοῦ Κενταυρείου αἵματος, ὥς φησιν ἡ τραγῳδία κατεσθιόμενος· οὗτος δέ τίνος αἰτίας ἕνεκεν ἐμβάλλει φέρων ἑαυτὸν εἰς τὸ πῦρ; νὴ Δίʼ, ὅπως τὴν καρτερίαν ἐπιδείξηται καθάπερ οἱ Βραχμᾶνες· ἐκείνοις γὰρ αὐτὸν ἠξίου Θεαγένης εἰκάζειν, ὥσπερ οὐκ ἐνὸν καὶ ἐν Ἰνδοῖς εἶναί τινας μωροὺς καὶ κενοδόξους ἀνθρώπους. ὅμως δʼ οὖν κἂν ἐκείνους μιμείσθω - ἐκεῖνοι γάρ οὐκ ἐμπηδῶσιν ἐς τὸ πῦρ, ὡς Ὀνησίκριτος ὁ Ἀλεξάνδρου κυβερνήτης ἰδὼν Κάλανον καόμενόν φησιν, ἀλλʼ ἐπειδὰν νήσωσι, πλησίον παραστάντες ἀκίνητοι ἀνέχονται παροπτώμενοι, εἶτʼ ἐπιβάντες κατὰ σχῆμα καίονται, οὐδʼ ὅσον ὀλίγον ἐντρέψαντες τῆς κατακλίσεως.

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ἄλλως τε ὁ μὲν Ἡρακλῆς, εἴπερ ἄρα καὶ ἐτόλμησέν τι τοιοῦτο, ὑπὸ νόσου αὐτὸ ἔδρασεν, ὑπὸ τοῦ Κενταυρείου αἵματος, ὥς φησιν ἡ τραγῳδία, κατεσθιόμενος· οὗτος δὲ τίνος αἰτίας ἕνεκεν ἐμβάλλει φέρων ἑαυτὸν εἰς τὸ πῦρ; νὴ Δίʼ, ὅπως τὴν καρτερίαν ἐπιδείξηται καθάπερ οἱ Βραχμᾶνες· ἐκείνοις γὰρ αὐτὸναὐτὸν ς, Faber: ἑαυτὸν ΓΩΧΜF. ἠξίου Θεαγένης εἰκάζειν, ὥσπερ οὐκ ἐνὸν καὶ ἐν Ἰνδοῖς εἶναί τινας μωροὺς καὶ κενοδόξους ἀνθρώπους. ὅμως δʼ οὖν κἂν ἐκείνους μιμείσθω· ἐκεῖνοι γὰρ οὐκ ἐμπηδῶσιν ἐς τὸ πῦρ, ὡς Ὀνησίκριτος ὁ Ἀλεξάνδρου κυβερνήτης ἰδὼν Κάλανον καόμενόν φησιν, ἀλλʼ ἐπειδὰν νήσωσι, πλησίον παραστάντες ἀκίνητοι ἀνέχονται παροπτώμενοι, εἶτʼ ἐπιβάντες κατὰ σχῆμα καίονται, οὐδʼ ὅσον ὀλίγον ἐντρέψαντεςἐκτρέψαντες Faber, accepted by Jacobitz, Bekker, Dindorf, Fritzsche. But cf. fugit. 7; als0 Schmid, Atticismus, I, 393, citing Hist. Conscr. 15, Pseudol., 7, 14. The genitive depends on ὀλίγον. τῆς κατακλίσεως.

οὗτος δὲ τί μέγα εἰ ἐμπεσὼν τεθνήξεται συναρπασθεὶς ὑπὸ τοῦ πυρός; οὐκ ἀπʼ ἐλπίδος μὴ ἀναπηδήσασθαι αὐτὸν καὶ ἡμίφλεκτον, εἰ μή, ὅπερ φασί, μηχανήσεται βαθεῖαν γενέσθαι καὶ ἐν βόθρῳ τὴν πυράν.

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εἰσὶ δʼ οἳ καὶ μεταβαλέσθαι φασιν αὐτὸν καί τινα ὀνείρατα διηγεῖσθαι, ὡς τοῦ Διὸς οὐκ ἐῶντος μιαίνειν ἱερὸν χωρίον. ἀλλὰ θαρρείτω τούτου γε ἕνεκα· ἐγὼ γὰρ διομοσαίμην ἂν ἦ μὴν μηδένα τῶν θεῶν ἀγανακτήσειν, εἰ Περεγρῖνος κακῶς ἀποθάνοι. οὐ μὴν οὐδὲ ῥᾴδιον αὐτῷ ἔτʼ ἀναδῦναι· οἱ γὰρ συνόντες κύνες παρορμῶσιν καὶ συνωθοῦσιν ἐς τὸ πῦρ καὶ ὑπεκκάουσι τὴν γνώμην, οὐκ ἐῶντες ἀποδειλιᾶν ὧν εἰ δύο συγκατασπάσας ἐμπέσοι εἰς τὴν πυράν, τοῦτο μόνον χάριεν ἂν ἐργάσαιτο.

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εἰσὶ δʼ οἳ καὶ μεταβαλέσθαιμεταβάλλεσθαι X2, F2, edd., mistakitng the meaning. φασιν αὐτὸν καί τινα ὀνείρατα διηγεῖσθαι, ὡς τοῦ Διὸς οὐκ ἐῶντος μιαίνειν ἱερὸν χωρίον. ἀλλὰ θαρρείτω τούτου γε ἕνεκα· ἐγὼ γὰρ διομοσαίμην ἂν ἦ μὴν μηδένα τῶν θεῶν ἀγανακτήσειν, εἰ Περεγρῖνος κακῶςκακῶς MSS. (except κακὸς X1): κακὸς κακῶς Fritzsche. ἀποθάνοι. οὐ μὴν οὐδὲ ῥᾴδιον αὐτῷ ἔτʼ ἀναδῦναι· οἱ γὰρ συνόντες κύνες παρορμῶσιν καὶ συνωθοῦσιν ἐς τὸ πῦρ καὶ ὑπεκκάουσι τὴν γνώμην, οὐκ ἐῶντες ἀποδειλιᾶν· ὧν εἰ δύο συγκατασπάσας ἐμπέσοι εἰς τὴν πυράν, τοῦτο μόνον χάριεν ἂνἂν Jacobitz : ἐργάσεται Χ, perhaps right. ἐργάσαιτο.

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ἤκουον δὲ ὡς οὐδὲ Πρωτεὺς ἔτι καλεῖσθαι ἀξιοῖ, ἀλλὰ Φοίνικα μετωνόμασεν ἑαυτόν, ὅτι καὶ φοῖνιξ, τὸ Ἰνδικὸν ὄρνεον, ἐπιβαίνειν πυρᾶς λέγεται πορρωτάτω γήρως προβεβηκώς. ἀλλὰ καὶ λογοποιεῖ καὶ χρησμούς τινας διέξεισιν παλαιοὺς δή, ὡς χρεὼν εἴη δαίμονα νυκτοφύλακα γενέσθαι αὐτόν, καὶ δῆλός ἐστι βωμῶν ἤδη ἐπιθυμῶν καὶ χρυσοῦς ἀναστήσεσθαι ἐλπίζων.

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ἤκουον δὲ ὡς οὐδὲ Πρωτεὺς ἔτι καλεῖσθαι ἀξιοῖ, ἀλλὰ Φοίνικα μετωνόμασεν ἑαυτόν, ὅτι καὶ φοῖνιξ, τὸ Ἰνδικὸν ὄρνεον, ἐπιβαίνειν πυρᾶς λέγεται πορρωτάτω γήρως προβεβηκώς. ἀλλὰ καὶ λογοποιεῖ καὶ χρησμούς τινας διέξεισιν παλαιοὺς δή, ὡς χρεὼν εἴηεἴῃ Bekker: εἶναι MSS. δαίμονα νυκτοφύλακα γενέσθαι αὐτόν, καὶ δῆλός ἐστι βωμῶν ἤδη ἐπιθυμῶν καὶ χρυσοῦς ἀναστήσεσθαι ἐλπίζων.

καὶ μὰ Δία οὐδὲν ἀπεικὸς ἐν πολλοῖς τοῖς ἀνοήτοις εὑρεθήσεσθαί τινας τοὺς καὶ τεταρταίων ἀπηλλάχθαι διʼ αὐτοῦ φήσοντας καὶ νύκτωρ ἐντετυχηκέναι τῷ δαίμονι τῷ νυκτοφύλακι. οἱ κατάρατοι δὲ οὗτοι μαθηταὶ αὐτοῦ καὶ χρηστήριον, οἶμαι, καὶ ἄδυτον ἐπὶ τῇ πυρᾷ μηχανήσονται, διότι καὶ Πρωτεὺς ἐκεῖνος ὁ Διός, ὁ προπάτωρ τοῦ ὀνόματος, μαντικὸς ἦν. μαρτύρομαι δὲ ἦ μὴν καὶ ἱερέας αὐτοῦ ἀποδειχθήσεσθαι μαστίγων ἢ καυτηρίων ἤ τινος τοιαύτης τερατουργίας, ἢ καὶ νὴ Δία τελετήν τινα ἐπʼ αὐτῷ συστήσεσθαι νυκτέριον καὶ δᾳδουχίαν ἐπὶ τῇ πυρᾷ.

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Θεαγένης δὲ ἔναγχος, ὣς μοί τις τῶν ἑταίρων ἀπήγγειλεν, καὶ Σίβυλλαν ἔφη προειρηκέναι περὶ τούτων· καὶ τὰ ἔπη γὰρ ἀπεμνημόνευεν· ἀλλʼ ὁπόταν Πρωτεὺς Κυνικῶν ὄχʼ ἄριστος ἁπάντων Ζηνὸς ἐριγδούπου τέμενος κάτα πῦρ ἀνακαύσας ἐς φλόγα πηδήσας ἔλθῃ ἐς μακρὸν Ὄλυμπον, δὴ τότε πάντας ὁμῶς, οἳ ἀρούρης καρπὸν ἔδουσιν, νυκτιπόλον τιμᾶν κέλομαι ἥρωα μέγιστον σύνθρονον Ἡφαίστῳ καὶ Ἡρακλῆϊ ἄνακτι.

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Θεαγένης δὲ ἔναγχος, ὥς μοί τις τῶν ἑταίρων ἀπήγγειλεν, καὶ Σίβυλλαν ἔφη προειρηκέναι περὶ τούτων· καὶ τὰ ἔπη γὰρ ἀπεμνημόνευεν· +ἀλλʼ ὁπόταν Πρωτεὺς Κυνικῶν ὄχʼ ἄριστος ἁπάντων + +Ζηνὸς ἐριγδούπου τέμενος κάτα πῦρ ἀνακαύσας + +ἐς φλόγα πηδήσας ἔλθῃ ἐς μακρὸν Ὄλυμπον, + +δὴ τότε πάντας ὁμῶς, οἳ ἀρούρης καρπὸν ἔδουσιν, + +νυκτιπόλον τιμᾶν κέλομαι ἥρωα μέγιστον + +σύνθρονον Ἡφαίστῳ καὶ Ἡρακλῆϊ ἄνακτι. +

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ταῦτα μὲν Θεαγένης Σιβύλλης ἀκηκοέναι φησίν, ἐγὼ δὲ Βάκιδος αὐτῷ χρησμὸν ὑπὲρ τούτων ἐρῶ· φησὶν δὲ ὁ Βάκις οὕτω, σφόδρα εὖ ἐπειπών, Ἀλλʼ ὁπόταν Κυνικὸς πολυώνυμος ἐς φλόγα πολλὴν πηδήσῃ δόξης ὑπʼ ἐρινύι θυμὸν ὀρινθείς, δὴ τότε τοὺς ἄλλους κυναλώπεκας, οἳ οἱ ἕπονται, μιμεῖσθαι χρὴ πότμον ἀποιχομένοιο λύκοιο. ὃς δέ κε δειλὸς ἐὼν φεύγῃ μένος Ἡφαίστοιο, λάεσσιν βαλέειν τοῦτον τάχα πάντας Ἀχαιούς, ὡς μὴ ψυχρὸς ἐὼν θερμηγορέειν ἐπιχειρῇ χρυσῷ σαξάμενος πήρην μάλα πολλὰ δανείζων, ἐν καλαῖς Πάτραισιν ἔχων τρὶς πέντε τάλαντα. τί ὑμῖν δοκεῖ, ἄνδρες; ἆρα φαυλότερος χρησμολόγος ὁ Βάκις τῆς Σιβύλλης εἶναι; ὥστε ὥρα τοῖς θαυμαστοῖς τούτοις ὁμιληταῖς τοῦ Πρωτέως περισκοπεῖν ἔνθα ἑαυτοὺς ἐξαερώσουσιν τοῦτο γὰρ τὴν καῦσιν καλοῦσιν."

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ταῦτα μὲν Θεαγένης Σιβύλλης ἀκηκοέναι φησίν. ἐγὼ δὲ Βάκιδος αὐτῷ χρησμὸν ὑπὲρ τούτων ἐρῶ· φησὶν δὲ ὁ Βάκις οὕτω, σφόδρα εὖ ἐπειπών, + +Ἀλλʼ ὁπόταν Κυνικὸς πολυώνυμος ἐς φλόγα πολλὴν + +πηδήσῃ δόξης ὑπʼ ἐρινύι θυμὸν ὀρινθείς, + +δὴ τότε τοὺς ἄλλους κυναλώπεκας, οἵ οἱ ἕπονται, + +μιμεῖσθαι χρὴ πότμον ἀποιχομένοιο λύκοιο. + +ὃς δέ κε δειλὸς ἐὼν φεύγῃ μένος Ἡφαίστοιο, + +λάεσσιν βαλέειν τοῦτον τάχα πάντας Ἀχαιούς, + +ὡς μὴ ψυχρὸς ἐὼν θερμηγορέειν ἐπιχειρῇ + +χρυσῷ σαξάμενος πήρην μάλα πολλὰ δανείζων, + +ἐν καλαῖς Πάτραισιν ἔχων τρὶς πέντε τάλαντα. + τί ὑμῖν δοκεῖ, ἄνδρες; ἆρα φαυλότερος χρησμολόγος ὁ Βάκις τῆς Σιβύλλης εἶναι; ὥστε ὥρα τοῖς θαυμαστοῖς τούτοις ὁμιληταῖς τοῦ Πρωτέως περισκοπεῖν ἔνθα ἑαυτοὺς ἐξαερώσουσιν· τοῦτο γὰρ τὴν καῦσιν καλοῦσιν.

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ταῦτʼ εἰπόντος ἀνεβόησαν οἱ περιεστῶτες ἅπαντες, ἤδη καιέσθωσαν ἄξιοι τοῦ πυρός. καὶ ὁ μὲν κατέβη γελῶν, Νέστορα δʼ οὐκ ἔλαθεν ἰαχή, τὸν Θεαγένη, ἀλλʼ ὡς ἤκουσεν τῆς βοῆς, ἧκεν εὐθὺς καὶ ἀναβὰς ἐκεκράγει καὶ μυρία κακὰ διεξῄει περὶ τοῦ καταβεβηκότος· οὐ γάρ οἶδα ὅστις ἐκεῖνος ὁ βέλτιστος ἐκαλεῖτο. ἐγὼ δὲ ἀφεὶς αὐτὸν διαρρηγνύμενον ἀπῄειν ὀψόμενος τοὺς ἀθλητάς· ἤδη γὰρ οἱ Ἑλλανοδίκαι ἐλέγοντο εἶναι ἐν τῷ Πλεθρίῳ.

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ταῦτʼ εἰπόντος ἀνεβόησαν οἱ περιεστῶτες ἅπαντες, ἤδη καιέσθωσαν ἄξιοι τοῦ πυρός. καὶ ὁ μὲν κατέβη γελῶν, Νέστορα δʼ οὐκ ἔλαθεν ἰαχή, τὸν Θεαγένη, ἀλλʼ ὡς ἤκουσεν τῆς βοῆς, ἧκεν εὐθὺς καὶ ἀναβὰς ἐκεκράγει καὶ μυρία κακὰ διεξῄει περὶ τοῦ καταβεβηκότος· οὐ γὰρ οἶδα ὅστις ἐκεῖνος ὁ βέλτιστος ἐκαλεῖτο. ἐγὼ δὲ ἀφεὶς αὐτὸν διαρρηγνύμενον ἀπῄειν ὀψόμενος τοὺς ἀθλητάς· ἤδη γὰρ οἱ Ἑλλανοδίκαι ἐλέγοντο εἶναι ἐν τῷ Πλεθρίῳ.

ταῦτα μέν σοι τὰ ἐν Ἤλιδι. ἐπεὶ δὲ ἐς τὴν Ὀλυμπίαν ἀφικόμεθα, μεστὸς ἦν ὁ ὀπισθόδομος τῶν κατηγορούντων Πρωτέως ἢ ἐπαινούντων τὴν προαίρεσιν αὐτοῦ, ὥστε καὶ εἰς χεῖρας αὐτῶν ἦλθον οἱ πολλοί, ἄχρι δὴ παρελθὼν αὐτὸς ὁ Πρωτεὺς μυρίῳ τῷ πλήθει παραπεμπόμενος κατόπιν τοῦ τῶν κηρύκων ἀγῶνος λόγους τινὰς διεξῆλθεν περὶ ἑαυτοῦ, τὸν βίον τε ὡς ἐβίω καὶ τοὺς κινδύνους οὓς ἐκινδύνευσεν διηγούμενος καὶ ὅσα πράγματα φιλοσοφίας ἕνεκα ὑπέμεινεν. τὰ μὲν οὖν εἰρημένα πολλὰ ἦν, ἐγὼ δὲ ὀλίγων ἤκουσα ὑπὸ πλήθους τῶν περιεστώτων. εἶτα φοβηθεὶς μὴ συντριβείην ἐν τοσαύτῃ τύρβῃ, ἐπεὶ καὶ πολλοὺς τοῦτο πάσχοντας ἑώρων, ἀπῆλθον μακρὰ χαίρειν φράσας θανατιῶντι σοφιστῇ τὸν ἐπιτάφιον ἑαυτοῦ πρὸ τελευτῆς διεξιόντι.

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πλὴν τό γε τοσοῦτον ἐπήκουσα· ἔφη γὰρ βούλεσθαι χρυσῷ βίῳ χρυσῆν κορώνην ἐπιθεῖναι· χρῆναι γάρ τὸν Ἡρακλείως βεβιωκότα Ἡρακλείως ἀποθανεῖν καὶ ἀναμιχθῆναι τῷ αἰθέρι. καὶ ὠφελῆσαι, ἔφη βούλομαι τοὺς ἀνθρώπους δείξας αὐτοῖς ὃν χρὴ τρόπον θανάτου καταφρονεῖν· πάντας οὖν δεῖ μοι τοὺς ἀνθρώπους Φιλοκτήτας γενέσθαι. οἱ μὲν οὖν ἀνοητότεροι τῶν ἀνθρώπων ἐδάκρυον καὶ ἐβόων σώζου τοῖς Ἕλλησιν, οἱ δὲ ἀνδρωδέστεροι ἐκεκράγεσαν τέλει τὰ δεδογμένα, ὑφʼ ὧν ὁ πρεσβύτης οὐ μετρίως ἐθορυβήθη ἐλπίζων πάντας ἕξεσθαι αὐτοῦ καὶ μὴ προήσεσθαι τῷ πυρί, ἀλλὰ ἄκοντα δὴ καθέξειν ἐν τῷ βίῳ. τὸ δὲ τέλει τὰ δεδογμένα πάνυ ἀδόκητον αὐτῷ προσπεσὸν ὠχριᾶν ἔτι μᾶλλον ἐποίησεν, καίτοι ἤδη νεκρικῶς τὴν χροιὰν ἔχοντι, καὶ νὴ Δία καὶ ὑποτρέμειν, ὥστε κατέπαυσε τὸν λόγον.

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πλὴν τό γετό γε Gronovius: τότε MSS. τοσοῦτον ἐπήκουσα· ἔφη γὰρ βούλεσθαι χρυσῷ βίῳ χρυσῆν κορώνην ἐπιθεῖναι· χρῆναι γὰρ τὸν Ἡρακλείως βεβιωκότα Ἡρακλείως ἀποθανεῖν καὶ ἀναμιχθῆναι τῷ αἰθέρι. καὶ ὠφελῆσαι, ἔφη, βούλομαι τοὺς ἀνθρώπους δείξας αὐτοῖς ὃν χρὴ τρόπον θανάτου καταφρονεῖν· πάντας οὖν δεῖ μοι τοὺς ἀνθρώπους Φιλοκτήτας γενέσθαι. οἱ μὲν οὖν ἀνοητότεροι τῶν ἀνθρώπων ἐδάκρυον καὶ ἐβόων σώζου τοῖς Ἕλλησιν, οἱ δὲ ἀνδρωδέστεροι ἐκεκράγεσαν τέλει τὰ δεδογμένα, ὑφʼ ὧν ὁ πρεσβύτης οὐ μετρίως ἐθορυβήθη ἐλπίζων πάντας ἕξεσθαι αὐτοῦ καὶ μὴ προήσεσθαι τῷ πυρί, ἀλλὰ ἄκοντα δὴ καθέξειν ἐν τῷ βίῳ. τὸ δὲ τέλειτὸ δὲ τέλει Fritzsche: τὸ δὴ τελεῖν MSS.(δὲ Χ2). τὰ δεδογμένα πάνυ ἀδόκητον αὐτῷ προσπεσὸν ὠχριᾶν ἔτι μᾶλλον ἐποίησεν, καίτοι ἤδη νεκρικῶς τὴν χροιὰν ἔχοντι, καὶ νὴ Δία καὶ ὑποτρέμειν, ὥστε κατέπαυσε τὸν λόγον.

ἐγὼ δέ, εἰκάζεις, οἶμαι, πῶς ἐγέλων· οὐδὲ γὰρ ἐλεεῖν ἄξιον ἦν οὕτω δυσέρωτα τῆς δόξης ἄνθρωπον ὑπὲρ ἅπαντας ὅσοι τῇ αὐτῇ Ποινῇ ἐλαύνονται. παρεπέμπετο δὲ ὅμως ὑπὸ πολλῶν καὶ ἐνεφορεῖτο τῆς δόξης ἀποβλέπων ἐς τὸ πλῆθος τῶν θαυμαζόντων, οὐκ εἰδὼς ὁ ἄθλιος ὅτι καὶ τοῖς ἐπὶ τὸν σταυρὸν ἀπαγομένοις ἢ ὑπὸ τοῦ δημίου ἐχομένοις πολλῷ πλείους ἕπονται.

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καὶ δὴ τὰ μὲν Ὀλύμπια τέλος εἶχεν, κάλλιστα Ὀλυμπίων γενόμενα ὧν ἐγὼ εἶδον, τετράκις ἤδη ὁρῶν. ἐγὼ δὲ — οὐ γὰρ ἦν εὐπορῆσαι ὀχήματος ἅμα πολλῶν ἐξιόντων — ἄκων ὑπελειπόμην. ὁ δὲ ἀεὶ ἀναβαλλόμενος νύκτα τὸ τελευταῖον προειρήκει ἐπιδείξασθαι τὴν καῦσιν· καί με τῶν ἑταίρων τινὸς παραλαβόντος περί μέσας νύκτας ἐξαναστὰς ἀπῄειν εὐθὺ τῆς Ἁρπίνης, ἔνθα ἦν ἡ πυρά. στάδιοι πάντες οὗτοι εἴκοσιν ἀπὸ τῆς Ὀλυμπίας κατὰ τὸν ἱππόδρομον ἀπιόντων πρὸς ἕω. καὶ ἐπεὶ τάχιστα ἀφικόμεθα, καταλαμβάνομεν πυρὰν νενησμένην ἐν βόθρῳ ὅσον ἐς ὀργυιὰν τὸ βάθος. δᾷδες ἦσαν τὰ πολλὰ καὶ παρεβέβυστο τῶν φρυγάνων, ὡς ἀναφθείη τάχιστα.

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καὶ δὴ τὰ μὲν Ὀλύμπια τέλος εἶχεν, κάλλιστα Ὀλυμπίων γενόμενα ὧν ἐγὼ εἶδον, τετράκις ἤδη ὁρῶν. ἐγὼ δέ — οὐ γὰρ ἦν εὐπορῆσαι ὀχήματος ἅμαἅμα ΜF: ἀλλὰ ΓΧ. πολλῶν ἐξιόντων — ἄκων ὑπελειπόμην. ὁ δὲ ἀεὶ ἀναβαλλόμενος νύκτα τὸ τελευταῖον προειρήκει ἐπιδείξασθαι τὴν καῦσιν· καί με τῶν ἑταίρων τινὸς παραλαβόντος περὶ μέσας νύκτας ἐξαναστὰς ἀπῄειν εὐθὺ τῆς Ἁρπίνης, ἔνθα ἦν ἡ πυρά. στάδιοι πάντες οὗτοι εἴκοσιν ἀπὸ τῆς Ὀλυμπίας κατὰ τὸν ἱππόδρομον ἀπιόντων πρὸς ἕω. καὶ ἐπεὶ τάχιστα ἀφικόμεθα, καταλαμβάνομεν πυρὰν νενησμένην ἐν βόθρῳβόθρῳ Fritzsche: βάθει MSS. ὅσον ἐς ὀργυιὰν τὸ βάθος. δᾷδες ἦσαν τὰ πολλὰ καὶ παρεβέβυστο τῶν φρυγάνων, ὡς ἀναφθείη τάχιστα.

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καὶ ἐπειδὴ ἡ σελήνη ἀνέτελλεν — ἔδει γὰρ κἀκείνην θεάσασθαι τὸ κάλλιστον τοῦτο ἔργον — πρόεισιν ἐκεῖνος ἐσκευασμένος ἐς τὸν ἀεὶ τρόπον καὶ ξὺν αὐτῷ τὰ τέλη τῶν κυνῶν, καὶ μάλιστα ὁ γεννάδας ὁ ἐκ Πατρῶν, δᾷδα ἔχων, οὐ φαῦλος δευτεραγωνιστής· ἐδᾳδοφόρει δὲ καὶ ὁ Πρωτεύς. καὶ προσελθόντες ἄλλος ἀλλαχόθεν ἀνῆψαν τὸ πῦρ μέγιστον ἅτε ἀπὸ δᾴδων καὶ φρυγάνων. ὁ δὲ — καί μοι πάνυ ἤδη πρόσεχε τὸν νοῦν — ἀποθέμενος τὴν πήραν καὶ τὸ τριβώνιον καὶ τὸ Ἡράκλειον ἐκεῖνο ῥόπαλον, ἔστη ἐν ὀθόνῃ ῥυπώσῃ ἀκριβῶς. εἶτα ᾔτει λιβανωτόν, ὡς ἐπιβάλοι ἐπὶ τὸ πῦρ, καὶ ἀναδόντος τινὸς ἐπέβαλέν τε καὶ εἶπεν ἐς τὴν μεσημβρίαν ἀποβλέπων — καὶ γὰρ καὶ τοῦτʼ αὐτὸ πρὸς τὴν τραγῳδίαν ἦν, ἡ μεσημβρία — δαίμονες μητρῷοι καὶ πατρῷοι, δέξασθέ με εὐμενεῖς. ταῦτα εἰπὼν ἐπήδησεν ἐς τὸ πῦρ, οὐ μὴν ἑωρᾶτό γε, ἀλλὰ περιεσχέθη ὑπὸ τῆς φλογὸς πολλῆς ἠρμένης.

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καὶ ἐπειδὴ ἡ σελήνη ἀνέτελλεν — ἔδει γὰρ κἀκείνην θεάσασθαι τὸ κάλλιστον τοῦτο ἔργον — πρόεισιν ἐκεῖνος ἐσκευασμένος ἐς τὸν ἀεὶ τρόπον καὶ ξὺν αὐτῷ τὰ τέλη τῶν κυνῶν, καὶ μάλιστα ὁ γεννάδας ὁ ἐκ Πατρῶν, δᾷδα ἔχων, οὐ φαῦλος δευτεραγωνιστής· ἐδᾳδοφόρει δὲ καὶ ὁ Πρωτεύς. καὶ προσελθόντες ἄλλος ἀλλαχόθεν ἀνῆψαν τὸ πῦρ μέγιστον ἅτε ἀπὸ δᾴδων καὶ φρυγάνων. ὁ δέ — καί μοι πάνυ ἤδη πρόσεχε τὸν νοῦν — ἀποθέμενος τὴν πήραν καὶ τὸ τριβώνιον καὶ τὸ Ἡράκλειον ἐκεῖνο ῥόπαλον, ἔστη ἐν ὀθόνῃ ῥυπώσῃ ἀκριβῶς. εἶτα ᾔτει λιβανωτόν, ὡς ἐπιβάλοι ἐπὶ τὸ πῦρ, καὶ ἀναδόντος τινὸς ἐπέβαλέν τε καὶ εἶπεν ἐς τὴν μεσημβρίαν ἀποβλέπων — καὶ γὰρ καὶ τοῦτʼ αὐτὸτοῦτʼ αὐτὸ Harmon τοῦτο τὸ ΓΧ1ΜF : τοῦτο τῶν X2 (Fritzsche). Cf. below, c. 39. πρὸς τὴν τραγῳδίαν ἦν, ἡ μεσημβρία — δαίμονες μητρῷοι καὶ πατρῷοι, δέξασθέ με εὐμενεῖς. ταῦτα εἰπὼν ἐπήδησεν ἐς τὸ πῦρ, οὐ μὴν ἑωρᾶτό γε, ἀλλὰ περιεσχέθη ὑπὸ τῆς φλογὸς πολλῆς ἠρμένης.

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αὖθις ὁρῶ γελῶντά σε, ὦ καλὲ Κρόνιε, τὴν καταστροφὴν τοῦ δράματος. ἐγὼ δὲ τοὺς μητρῴους μὲν δαίμονας ἐπιβοώμενον μὰ τὸν Δίʼ οὐ σφόδρα ᾐτιώμην ὅτε δὲ καὶ τοὺς πατρῴους ἐπεκαλέσατο, ἀναμνησθεὶς τῶν περὶ τοῦ φόνου εἰρημένων οὐδὲ κατέχειν ἠδυνάμην τὸν γέλωτα. οἱ Κυνικοὶ δὲ περιστάντες τὴν πυρὰν οὐκ ἐδάκρυον μέν, σιωπῇ δὲ ἐνεδείκνυντο λύπην τινὰ εἰς τὸ πῦρ ὁρῶντες, ἄχρι δὴ ἀποπνιγεὶς ἐπʼ αὐτοῖς, ἀπίωμεν, φημί, ὦ μάταιοι· οὐ γὰρ ἡδὺ τὸ θέαμα ὠπτημένον γέροντα ὁρᾶν κνίσης ἀναπιμπλαμένους πονηρᾶς. ἢ περιμένετε ἔστʼ ἂν γραφεύς τις ἐπελθὼν ἀπεικάσῃ ὑμᾶς οἵους τοὺς ἐν τῷ δεσμωτηρίῳ ἑταίρους τῷ Σωκράτει παραγράφουσιν; ἐκεῖνοι μὲν οὖν ἠγανάκτουν καὶ ἐλοιδοροῦντό μοι, ἔνιοι δὲ καὶ ἐπὶ τὰς βακτηρίας ᾖξαν. εἶτα, ἐπειδὴ ἠπείλησα ξυναρπάσας τινὰς ἐμβαλεῖν εἰς τὸ πῦρ, ὡς ἂν ἕποιντο τῷ διδασκάλῳ, ἐπαύσαντο καὶ εἰρήνην ἦγον.

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αὖθις ὁρῶ γελῶντά σε, ὦ καλὲ Κρόνιε, τὴν καταστροφὴν τοῦ δράματος. ἐγὼ δὲ τοὺς μητρῴους μὲν δαίμονας ἐπιβοώμενον μὰ τὸν Δίʼ οὐ σφόδρα ᾐτιώμην· ὅτε δὲ καὶ τοὺς πατρῴους ἐπεκαλέσατο, ἀναμνησθεὶς τῶν περὶ τοῦ φόνου εἰρημένων οὐδὲ κατέχειν ἠδυνάμην τὸν γέλωτα. οἱ Κυνικοὶ δὲ περιστάντες τὴν πυρὰν οὐκ ἐδάκρυον μέν, σιωπῇ δὲ ἐνεδείκνυντο λύπην τινὰ εἰς τὸ πῦρ ὁρῶντες, ἄχρι δὴ ἀποπνιγεὶς ἐπʼ αὐτοῖς, ἀπίωμεν, φημί, ὦ μάταιοι· οὐ γὰρ ἡδὺ τὸ θέαμα ὠπτημένον γέροντα ὁρᾶν κνίσης ἀναπιμπλαμένους πονηρᾶς. ἢ περιμένετε ἔστʼ ἂν γραφεύς τις ἐπελθὼν ἀπεικάσῃ ὑμᾶς οἵους τοὺς ἐν τῷ δεσμωτηρίῳ ἑταίρους τῷ Σωκράτει παραγράφουσιν; ἐκεῖνοι μὲν οὖν ἠγανάκτουν καὶ ἐλοιδοροῦντό μοι, ἔνιοι δὲ καὶ ἐπὶ τὰς βακτηρίας ᾖξαν. εἶτα, ἐπειδὴ ἠπείλησα ξυναρπάσας τινὰς ἐμβαλεῖν εἰς τὸ πῦρ, ὡς ἂν ἕποιντο τῷ διδασκάλῳ, ἐπαύσαντο καὶ εἰρήνην ἦγον.

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ἐγὼ δὲ ἐπανιὼν ποικίλα, ὦ ἑταῖρε, πρὸς ἐμαυτὸν ἐνενόουν, τὸ φιλόδοξον οἷόν τί ἐστιν ἀναλογιζόμενος, ὡς μόνος οὗτος ὁ ἔρως ἄφυκτος καὶ τοῖς πάνυ θαυμαστοῖς εἶναι δοκοῦσιν, οὐχ ὅπως ἐκείνῳ τἀνδρὶ καὶ τἄλλα ἐμπλήκτως καὶ ἀπονενοημένως βεβιωκότι καὶ οὐκ ἀναξίως τοῦ πυρός.

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ἐγὼ δὲ ἐπανιὼν ποικίλα, ὦποικίλα ὢ, Fritzsche: ποικίλως ΓXMF. ἑταῖρε, πρὸς ἐμαυτὸν ἐνενόουν, τὸ φιλόδοξον οἷόν τί ἐστιν ἀναλογιζόμενος, ὡς μόνος οὗτος ὁ ἔρως ἄφυκτος καὶ τοῖς πάνυ θαυμαστοῖς εἶναι δοκοῦσιν, οὐχ ὅπως ἐκείνῳ τἀνδρὶ καὶ τἄλλα ἐμπλήκτως καὶ ἀπονενοημένως βεβιωκότι καὶ οὐκ ἀναξίως τοῦ πυρός.

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εἶτα ἐνετύγχανον πολλοῖς ἀπιοῦσιν ὡς θεάσαιντο καὶ αὐτοί· ᾤοντο γὰρ ἔτι καταλήψεσθαι ζῶντα αὐτόν. καὶ γὰρ καὶ τόδε τῇ προτεραίᾳ διεδέδοτο ὡς πρὸς ἀνίσχοντα τὸν ἥλιον ἀσπασάμενος, ὥσπερ ἀμέλει καὶ τοὺς Βραχμᾶνάς φασι ποιεῖν, ἐπιβήσεται τῆς πυρᾶς. ἀπέστρεφον δʼ οὖν τοὺς πολλοὺς αὐτῶν λέγων ἤδη τετελέσθαι τὸ ἔργον, οἷς μὴ καὶ τοῦτʼ αὐτὸ περισπούδαστον ἦν, κἂν αὐτὸν ἰδεῖν τὸν τόπον καί τι λείψανον καταλαμβάνειν τοῦ πυρός.

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ἔνθα δή, ὦ ἑταῖρε, μυρία πράγματα εἶχον ἅπασι διηγούμενος καὶ ἀνακρίνουσιν καὶ ἀκριβῶς ἐκπυνθανομένοις. εἰ μὲν οὖν ἴδοιμί τινα χαρίεντα, ψιλὰ ἂν ὥσπερ σοὶ τὰ πραχθέντα διηγούμην, πρὸς δὲ τοὺς βλᾶκας καὶ πρὸς τὴν ἀκρόασιν κεχηνότας ἐτραγῴδουν τι παρʼ ἐμαυτοῦ, ὡς ἐπειδὴ ἀνήφθη μὲν ἡ πυρά, ἐνέβαλεν δὲ φέρων ἑαυτὸν ὁ Πρωτεύς, σεισμοῦ πρότερον μεγάλου γενομένου σὺν μυκηθμῷ τῆς γῆς, γὺψ ἀναπτάμενος ἐκ μέσης τῆς φλογὸς οἴχοιτο ἐς τὸν οὐρανὸν ἀνθρωπιστὶ μεγάλῃ τῇ φωνῇ λέγων ἔλιπον γᾶν, βαίνω δʼ ἐς Ὄλυμπον. ἐκεῖνοι μὲν οὖν ἐτεθήπεσαν καὶ προσεκύνουν ὑποφρίττοντες καὶ ἀνέκρινόν με πότερον πρὸς ἕω ἢ πρὸς δυσμὰς ἐνεχθείη ὁ γύψ· ἐγὼ δὲ τὸ ἐπελθὸν ἀπεκρινάμην αὐτοῖς.

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εἶτα ἐνετύγχανονὕγχανον ΧΜF : ἐτύγχνανον Γ. πολλοῖς ἀπιοῦσιν ὡς θεάσαιντο καὶ αὐτοί· ᾤοντο γὰρ ἔτι καταλήψεσθαι ζῶντα αὐτόν. καὶ γὰρ καὶ τόδε τῇ προτεραίᾳ διεδέδοτο ὡς πρὸς ἀνίσχοντα τὸν ἥλιον ἀσπασάμενος, ὥσπερ ἀμέλει καὶ τοὺς Βραχμᾶνάς φασι ποιεῖν, ἐπιβήσεταιἐπιβήσεται ΓΧ : ἐπιβήσεσθαι Μ. τῆς πυρᾶς. ἀπέστρεφον δʼ οὖν τοὺς πολλοὺς αὐτῶν λέγων ἤδη τετελέσθαι τὸ ἔργον, οἷς μὴ καὶ τοῦτʼ αὐτὸτοῦτʼ αὐτὸ x2: ταὐτὸ ΓΧ1MF. περισπούδαστον ἦν, κἂν αὐτὸν ἰδεῖν τὸν τόπον καί τι λείψανον καταλαμβάνειν τοῦ πυρός.

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ἔνθα δή, ὦ ἑταῖρε, μυρία πράγματα εἶχον ἅπασι διηγούμενος καὶ ἀνακρίνουσιν καὶ ἀκριβῶς ἐκπυνθανομένοις. εἰ μὲν οὖν ἴδοιμί τινα χαρίεντα, ψιλὰ ἂν ὥσπερ σοὶ τὰ πραχθέντα διηγούμην, πρὸς δὲ τοὺς βλᾶκας καὶ πρὸς τὴν ἀκρόασιν κεχηνότας ἐτραγῴδουν τι παρʼ ἐμαυτοῦ, ὡς ἐπειδὴ ἀνήφθη μὲν ἡ πυρά, ἐνέβαλεν δὲ φέρων ἑαυτὸν ὁ Πρωτεύς, σεισμοῦ πρότερον μεγάλου γενομένου σὺν μυκηθμῷ τῆς γῆς, γὺψ ἀναπτάμενος ἐκ μέσης τῆς φλογὸς οἴχοιτο ἐς τὸν οὐρανὸν ἀνθρωπιστὶἀνθρωπιστὶ Harmon: ἀνθρωπίν MSS. μεγάλῃ τῇ φωνῇ λέγων ἔλιπον γᾶν, βαίνω δʼ ἐς Ὄλυμπον. ἐκεῖνοι μὲν οὖν ἐτεθήπεσαν καὶ προσεκύνουν ὑποφρίττοντες καὶ ἀνέκρινόν με πότερον πρὸς ἕω ἢ πρὸς δυσμὰς ἐνεχθείη ὁ γύψ· ἐγὼ δὲ τὸ ἐπελθὸν ἀπεκρινάμην αὐτοῖς.

ἀπελθὼν δὲ ἐς τὴν πανήγυριν ἐπέστην τινὶ πολιῷ ἀνδρὶ καὶ νὴ τὸν Δίʼ ἀξιοπίστῳ τὸ πρόσωπον ἐπὶ τῷ πώγωνι καὶ τῇ λοιπῇ σεμνότητι, τά τε ἄλλα διηγουμένῳ περὶ τοῦ Πρωτέως καὶ ὡς μετὰ τὸ καυθῆναι θεάσαιτο αὐτὸν ἐν λευκῇ ἐσθῆτι μικρὸν ἔμπροσθεν, καὶ νῦν ἀπολίποι περιπατοῦντα φαιδρὸν ἐν τῇ ἑπταφώνῳ στοᾷ κοτίνῳ τε ἐστεμμένον. εἶτʼ ἐπὶ πᾶσι προσέθηκε τὸν γῦπα, διομνύμενος ἦ μὴν αὐτὸς ἑωρακέναι ἀναπτάμενον ἐκ τῆς πυρᾶς, ὃν ἐγὼ μικρὸν ἔμπροσθεν ἀφῆκα πέτεσθαι καταγελῶντα τῶν ἀνοήτων καὶ βλακικῶν τὸν τρόπον.

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ἐννόει τὸ λοιπὸν οἷα εἰκὸς ἐπʼ αὐτῷ γενήσεσθαι, ποίας μὲν οὐ μελίττας ἐπιστήσεσθαι ἐπὶ τὸν τόπον, τίνας δέ τέττιγας οὐκ ἐπᾴσεσθαι, τίνας δὲ κορώνας οὐκ ἐπιπτήσεσθαι καθάπερ ἐπὶ τὸν Ἡσιόδου τάφον, καὶ τὰ τοιαῦτα. εἰκόνας μὲν γὰρ παρά τε Ἠλείων αὐτῶν παρά τε τῶν ἄλλων Ἑλλήνων, οἷς καὶ ἐπεσταλκέναι ἔλεγεν, αὐτίκα μάλα οἶδα πολλὰς ἀναστησομένας. φασὶ δὲ πάσαις σχεδὸν ταῖς ἐνδόξοις πόλεσιν ἐπιστολὰς διαπέμψαι αὐτόν, διαθήκας τινὰς καὶ παραινέσεις καὶ νόμους· καί τινας ἐπὶ τούτῳ πρεσβευτὰς τῶν ἑταίρων ἐχειροτόνησεν, νεκραγγέλους καὶ νερτεροδρόμους προσαγορεύσας.

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ἐννόει τὸ λοιπὸν οἷα εἰκὸς ἐπʼ αὐτῷ γενήσεσθαι, ποίας μὲν οὐ μελίττας ἐπιστήσεσθαιἐπιστήσεοθαι MF : ἐπιστήσαοθαι FX. ἐπὶ τὸν τόπον, τίνας δὲ τέττιγας οὐκ ἐπᾴσεσθαι,ἐπᾴσεσθαι Wyttenbach: ἐπάγεσθαι PKM. τίνας δὲ κορώνας οὐκ ἐπιπτήσεσθαι καθάπερ ἐπὶ τὸν Ἡσιόδου τάφον, καὶ τὰ τοιαῦτα. εἰκόνας μὲν γὰρ παρά τε Ἠλείων αὐτῶν παρά τε τῶν ἄλλων Ἑλλήνων, οἷς καὶ ἐπεσταλκέναι ἔλεγεν,ἔλεγον de Soul, ἐλέγετο Fritzsche; but ἔλεγεν is right. Proteys presumaby saud it in his aeech. Cf. ἐχειροτόνησεν ... προσαγορεύσας below. What he then said was later expanded by others (φασί). αὐτίκα μάλα οἶδα πολλὰς ἀναστησομένας. φασὶ δὲ πάσαις σχεδὸν ταῖς ἐνδόξοις πόλεσιν ἐπιστολὰς διαπέμψαι αὐτόν, διαθήκας τινὰς καὶ παραινέσεις καὶ νόμους· καί τινας ἐπὶ τούτῳ πρεσβευτὰς τῶν ἑταίρων ἐχειροτόνησεν, νεκραγγέλους καὶ νερτεροδρόμους προσαγορεύσας.

τοῦτο τέλος τοῦ κακοδαίμονος Πρωτέως ἐγένετο, ἀνδρός, ὡς βραχεῖ λόγῳ περιλαβεῖν, πρὸς ἀλήθειαν μὲν οὐδεπώποτε ἀποβλέψαντος, ἐπὶ δόξῃ δὲ καὶ τῷ παρὰ τῶν πολλῶν ἐπαίνῳ ἅπαντα εἰπόντος ἀεὶ καὶ πράξαντος, ὡς καὶ εἰς πῦρ ἁλέσθαι, ὅτε μηδὲ ἀπολαύειν τῶν ἐπαίνων ἔμελλεν ἀναίσθητος αὐτῶν γενόμενος.

-

ἓν ἔτι σοι προσδιηγησάμενος παύσομαι, ὡς ἔχῃς ἐπὶ πολὺ γελᾶν. ἐκεῖνα μὲν γὰρ πάλαι οἶσθα, εὐθὺς ἀκούσας μου ὅτε ἥκων ἀπὸ Συρίας διηγούμην ὡς ἀπὸ Τρῳάδος συμπλεύσαιμι αὐτῷ καὶ τήν τε ἄλλην τὴν ἐν τῷ πλῷ τρυφὴν καὶ τὸ μειράκιον τὸ ὡραῖον ὃ ἔπεισε κυνίζειν ὡς ἔχοι τινὰ καὶ αὐτὸς Ἀλκιβιάδην, καὶ ὡς ἐπεὶ ταραχθείημεν τῆς νυκτὸς ἐν μέσῳ τῷ Αἰγαίῳ γνόφου καταβάντος καὶ κῦμα παμμέγεθες ἐγείραντος ἐκώκυε μετὰ τῶν γυναικῶν ὁ θαυμαστὸς καὶ θανάτου κρείττων εἶναι δοκῶν.

+

ἓν ἔτι σοι προσδιηγησάμενος παύσομαι, ὡς ἔχῃς ἐπὶ πολὺ γελᾶν. ἐκεῖνα μὲν γὰρ πάλαι οἶσθα, εὐθὺς ἀκούσας μου ὅτε ἥκων ἀπὸ Συρίας διηγούμηνδιηγούμην Γ: διηγουμένου MF. Levi cites X (his Pl) both for the same reading as Γ, and for ἧκον . . . διηγουμένου. ὡς ἀπὸ Τρῳάδος συμπλεύσαιμι αὐτῷ καὶ τήν τε ἄλλην τὴν ἐν τῷ πλῷ τρυφὴν καὶ τὸ μειράκιον τὸ ὡραῖον ὃ ἔπεισε κυνίζειν ὡς ἔχοι τινὰ καὶ αὐτὸς Ἀλκιβιάδην, καὶ ὡς ἐπεὶ ταραχθείημενἐπεὶ ταραχθείημεν Meiser: ἐπιταραχθείημεν ΓΧ: ἐπιταραχθείη μὲν MF. τῆς νυκτὸς ἐν μέσῳ τῷ ΑἰγαίῳΑἰγαίῳ M2: ἀγῶνι M1FΓΧ. The conjecture, if it is one, is right. Things are always happening in “mid-Aegean” with Lucian (Dial. Mar. 8, 2; 10, 1). Mras rightly sets aside Levi's interpretation of ἀγῶνι as meaning lutta d’amore, but his own defence of it as meaning “discrimen” does not properly reckon with the context. The archetype had a peculiar pointed ω, frequently confused with αι and νι, and these with it. γνόφου καταβάντος καὶ κῦμα παμμέγεθες ἐγείραντος ἐκώκυε μετὰ τῶν γυναικῶν ὁ θαυμαστὸς καὶ θανάτου κρείττων εἶναι δοκῶν.

-

ἀλλὰ μικρὸν πρὸ τῆς τελευτῆς, πρὸ ἐννέα σχεδόν που ἡμερῶν, πλεῖον, οἶμαι, τοῦ ἱκανοῦ ἐμφαγὼν ἤμεσέν τε τῆς νυκτὸς καὶ ἑάλω πυρετῷ μάλα σφοδρῷ. ταῦτα δέ μοι Ἀλέξανδρος ὁ ἰατρὸς διηγήσατο μετακληθεὶς ὡς ἐπισκοπήσειεν αὐτόν. ἔφη οὖν καταλαβεῖν αὐτὸν χαμαὶ κυλιόμενον καὶ τὸν φλογμὸν οὐ φέροντα καὶ ψυχρὸν αἰτοῦντα πάνυ ἐρωτικῶς, ἑαυτὸν δὲ μὴ δοῦναι. καίτοι εἰπεῖν ἔφη πρὸς αὐτὸν ὡς εἰ πάντως θανάτου δέοιτο, ἥκειν αὐτὸν ἐπὶ τὰς θύρας αὐτόματον, ὥστε καλῶς ἔχειν ἕπεσθαι μηδὲν τοῦ πυρὸς δεόμενον τὸν δʼ αὖ φάναι, ἀλλʼ οὐχ ὁμοίως ἔνδοξος ὁ τρόπος γένοιτʼ ἄν, πᾶσιν κοινὸς ὤν.

+

ἀλλὰ μικρὸν πρὸ τῆς τελευτῆς, πρὸ ἐννέα σχεδόν που ἡμερῶν, πλεῖον, οἶμαι, τοῦ ἱκανοῦ ἐμφαγὼν ἤμεσέν τε τῆς νυκτὸς καὶ ἑάλω πυρετῷ μάλα σφοδρῷ. ταῦτα δέ μοι Ἀλέξανδρος ὁ ἰατρὸς διηγήσατο μετακληθεὶς ὡς ἐπισκοπήσειεν αὐτόν. ἔφη οὖν καταλαβεῖν αὐτὸν χαμαὶ κυλιόμενον καὶ τὸν φλογμὸν οὐ φέροντα καὶ ψυχρὸν αἰτοῦντα πάνυ ἐρωτικῶς, ἑαυτὸν δὲ μὴ δοῦναι. καίτοι εἰπεῖν ἔφη πρὸς αὐτὸν ὡς εἰ πάντως θανάτου δέοιτο, ἥκειν αὐτὸν ἐπὶ τὰς θύρας αὐτόματον, ὥστε καλῶς ἔχειν ἕπεσθαι μηδὲν τοῦ πυρὸς δεόμενον· τὸν δʼ αὖ φάναι, ἀλλʼ οὐχ ὁμοίως ἔνδοξος ὁ τρόπος γένοιτʼ ἂν, πᾶσιν κοινὸς ὤν.

ταῦτα μὲν ὁ Ἀλέξανδρος. ἐγὼ δὲ οὐδʼ αὐτὸς πρὸ πολλῶν ἡμερῶν εἶδον αὐτὸν ἐγκεχρισμένον, ὡς ἀποδακρύσειε τῷ δριμεῖ φαρμάκῳ. ὁρᾷς; οὐ πάνυ τοὺς ἀμβλυωποῦντας ὁ Αἰακὸς παραδέχεται. ὅμοιον ὡς εἴ τις ἐπὶ σταυρὸν ἀναβήσεσθαι μέλλων τὸ ἐν τῷ δακτύλῳ πρόσπταισμα θεραπεύοι. τί σοι δοκεῖ ὁ Δημόκριτος, εἰ ταῦτα εἶδε; κατʼ ἀξίαν γελάσαι ἂν ἐπὶ τῷ ἀνδρί; καίτοι πόθεν εἶχεν ἐκεῖνος τοσοῦτον γέλωτα; σὺ δʼ οὖν, ὦ φιλότης, γέλα καὶ αὐτός, καὶ μάλιστα ὁπόταν τῶν ἄλλων ἀκούῃς θαυμαζόντων αὐτόν.

diff --git a/data/tlg0062/tlg043/__cts__.xml b/data/tlg0062/tlg043/__cts__.xml index 22ceb06d1..21fbe501c 100644 --- a/data/tlg0062/tlg043/__cts__.xml +++ b/data/tlg0062/tlg043/__cts__.xml @@ -1,11 +1,17 @@ - + Fugitivi - - + + Δραπέται Lucian, Vol. 5. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1936. - - \ No newline at end of file + + + The Runaways + Lucian, Vol. 5. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1936. + + + + diff --git a/data/tlg0062/tlg043/tlg0062.tlg043.perseus-eng1.xml b/data/tlg0062/tlg043/tlg0062.tlg043.perseus-eng1.xml new file mode 100644 index 000000000..3ee003e58 --- /dev/null +++ b/data/tlg0062/tlg043/tlg0062.tlg043.perseus-eng1.xml @@ -0,0 +1,959 @@ + + + + + + +The Runaways +Lucian of Samosata +Austin Morris Harmon, 1878-1950 +National Endowment for the Humanities +Gregory Crane + +Gregory Crane +OCRd, tagged and added initial corrections to the text + + + +Perseus Digital Library +tlg0062.tlg001.1st1K-eng1.xml + +Available under a Creative Commons Attribution-ShareAlike 4.0 International License + +2023 +Trustees of Tufts University +United States + + + + + +Lucian + + +Austin Morris Harmon + + +Lucian of Samosata + +Trustees of Tufts University +Cambridge, MA +1936 + +5 + +The Hathi Trust + + + + + +

Text encoded in accordance with the latest EpiDoc standards

+ + +

This pointer pattern extracts section.

+ + + + + +Greek +Latin + + + + + + + + +
+The Runaways

A comic dialogue in three scenes attacking sham philosophers: Peregrinus, the rabble of low fellows masquerading +as Cynics, and one of them whom he dubs “Cantharus” +(Scarabee), describing him as settled at Philippopolis in Thrace +in the company of two other runaway slaves and the errant +wife of a former host of his.

+

This is assuredly an outgrowth of the hot dispute about +the character and motives of Peregrinus which broke out +even before he leaped into the flames and for months afterwards must have raged wherever Greek was spoken. Lucian, +deeply involved in it from the first, finds the Cynic advocates +of their new saint so obnoxious that he wishes to make a +direct attack on them. He wants to bring in Peregrinus, +but must do it with care, not only to avoid cutting into the +field of his Peregrinus (by now either out or certainly in +preparation), but above all to prevent Cantharus and his +fellows from escaping the direct issue. His solution is clever. +We gather that the death of their holy man, far from being +regarded in Heaven as the Proper Heraclean ending of a +Heraclean life, is a stench in the nostrils of Zeus, who knows +no more than Apollo what it is all about. Nobody so much +as calls Proteus a philosopher, and Philosophy was not even +there when it happened. He is clearly linked with the false +philosophers of whom she complains; but only by innuendo, +and indignation finds nothing solid to lay hold of.

+ +

+The dialogue is constructed with unusual attention to the +dramatic effects of suspense and surprise. Philosophy’s +vigorous flailing of the Cynic pack is delayed with obvious +purpose, and the devastating onslaught on Cantharus is +masked to the last possible moment. In handling the search +for him, however, Lucian’s technique is not quite perfect, +since he lets us think at first that it has no definite objective. +Also, towards the end the lines themselves do not always +make it clear who speaks them—a matter in which Lucian is +generally very resourceful (A. R. Bellinger, Yale Classical +Studies, I [1928], pp. 3-40). Either he was hasty or he had +not yet attained his later facility.

+

The dialogue was written late in165 or early in a.d. 166, +almost certainly in Philippopolis.

 +

+ + +Is the report true, father, that someone threw +himself bodily into the fire, in the very face of the +Olympic festivities, quite an elderly man, not a bad +hand at such hocus-pocus? Selene told me, saying +that she herself had seen him burning.

The Olympic games were timed to come at the full of the moon, and the cremation took place at moon-rise (Peregr., 36).

+ +Yes, quite true, Apollo. If only it had never +happened! +

+

+Was the old man so good? Was he not worthy of +a death by fire? +

+

+Yes, that he was, very likely.

By dividing Apollo’s question and emphasising the negative in the second part, the translation seeks to reproduce the ambiguity of Zeus’s reply, which in the Greek is sufficiently subtle to have misled more than one scholar into the notion that Zeus (and therefore Lucian) is praising Peregrinus. Nothing could be farther from his (or Lucian’s) real thought, that the fellow deserved death. The ambiguity is of course deliberate, to foil and annoy “Scarabee” and his sort; cf. below, § 7.

But my point is +that I remember having had to put up with a great +deal of annoyance at the time on account of a horrid +stench such as you might expect to arise from roasting +human bodies. In fact, if I had not at once gone +straight to Araby, I should have come to a sad end, + + + + + + +you may depend on it, from the awfulness of the +reek. Even as it was, amid all that fragrance and +abundance of sweet scents, with frankincense in +profusion, my nostrils hardly consented to forget and +unlearn the taint of that odour; why, even now I +almost retch at the memory of it! +

+ +

+ +What was his idea, Zeus, in doing that to himself, +or what was the good of his getting incinerated by +jumping into the blazing pyre? +

+

+Well, that criticism, my boy, you had better +address first to Empedocles, who himself sprung into +that crater in Sicily. +

+

+A terrible case of melancholia, that! But this +man—what reason in the world did he have for +wanting to do it? +

+

+I will repeat for you a speech of his own, which he +delivered to the assembled pilgrims, defending himself before them for putting an end to himself. +

+ +

+He +said, if my memory serves me—But who is this +woman coming up in haste, excited and tearful, like +someone suffering great wrongs? Stay, it is Philosophy, and she is calling upon me by name, in bitterness of spirit. Why the tears, my daughter? Why +have you left the world and come here? Surely it +cannot be that the common sort have once again +combined against you as before, when they put + + + +Socrates to death through a charge brought by +Anytus, and that you are fleeing from them for that +reason? +

+

+Nothing of the sort, father. On the contrary, +they—the multitude—spoke well of me and held me +in honour, respecting, admiring, and all but worshipping me, even if they did not much understand what +I said. But the others—how shall I style them?— +those who say they are my familiars and friends and +creep under the cloak of my name, they are the +people who have done me the direst possible injuries. +

+ +

+ + +Have the philosophers made a plot against you? +

+

+By no means, father. Why, they themselves have +been wronged in common with me! +

+

+At whose hands, then, have you been wronged, +if you have no fault to find either with the common +sort or with the philosophers ? +

+

+There are some, Zeus, who occupy a middle ground +between the multitude and the philosophers. In +deportment, glance, and gait they are like us, and +similarly dressed; as a matter of fact, they want to +be enlisted under my command and they enroll themselves under my name, saying that they are my +pupils, disciples, and devotees. Nevertheless, their + + + +abominable way of living, full of ignorance, impudence, and wantonness, is no trifling outrage against +me. Itis they, father, who have inflicted the wrongs +that have made me flee. +

+ +

+ +This is a sad state of affairs, daughter. But in +just what way have they wronged you? +

+

+See for yourself, father, whether the wrongs are +trifling. When you observed that the life of man was +full of wrongdoing and transgression because stupidity +and high-handedness were ingrained in it, and +disturbed it, you pitied humanity, harried as it was +by ignorance, and therefore sent me down, enjoining +me to see to it that they should stop wronging each +other, doing violence, and living like beasts; that +they should instead fix their eyes on the verities and +manage their society more peaceably. Anyhow, you +said to me in sending me down: “What men do +and how they are affected by stupidity, daughter, +you see for yourself. I pity them, and so, as I think +that you alone might be able to cure what is going +on, I have selected you from among us all and send +you to effect the cure.” + +

+ +

+ +I know I said a great deal at the time, including all +this. But go on and tell me what followed, how they +received you when you flew down for the first time +and what has befallen you now at their hands. + + + + +When I sped off, father, I did not head for the +Greeks straightway, but as it seemed to me the more +difficult part of my task to educate and instruct the +foreigners, I decided to do that first ; the Greek world +I let be, as possible to subject very easily and likely +(I thought so, anyhow) to take the bridle and submit +to the harness very soon. Making for the Indians +to begin with, the most numerous population in the +world, I had na difficulty about persuading them to +come down off their elephants and associate with +me. Consequently, a whole tribe, the Brahmans, +who border upon the Nechraei and the Oxydracae,

The Nechraei are not mentioned elsewhere, unless, as Fritzsche suggests, they are the Nereae of Pliny (Nat. Hist., VI, 76). The Oxydracae made themselves famous by their resolute opposition to the invasion of Alexander; they lived in the Punjab.

+are all enlisted under my command and not only live +in accordance with my tenets, honoured by all their +neighbours, but die a marvellous kind of death. +

+ +

+ +You mean the gymnosophists.

A generic name given by the Greeks to the holy men of India who lived naked.

Anyhow, I am +told, among other things about them, that they +ascend a very lofty pyre and endure cremation without any change in their outward appearance or their +sitting position.

Apparently a correction of Peregrinus, where (p. 30) the position is spoken of as “lying.”

But that is nothing much. Just +now, for example, at Olympia I saw the same sort of +thing done, and very likely you too were there at the +time when the old man was burned. + + + + + + + +I did not even go to Olympia, father, for fear of +those detestable fellows whom I spoke of, since I +saw many of them taking their way there in order to +upbraid the assembled pilgrims and fill the back room +of the temple with the noise of their howling.

The word is chosen because specially appropriate to Cynic “dogs.”

+Consequently, I did not see how he died. + +

+ +

+But to resume—after the Brahmans I went direct +to Ethiopia, and then down to Egypt; and after +associating with their priests and prophets and +instructing them in religion, I departed for Babylon, +to initiate Chaldeans and Magi; then from there to +Scythia, and then to Thrace, where I conversed with +Eumolpus and Orpheus, whom I sent in advance to +Greece, one of them, Eumolpus, to give them the +mysteries, as he had learned all about religion from +me, and the other to win them over by the witchery +of his music. Then I followed at once on their +heels. +

+ +

+ +Just at first, on my arrival, the Greeks neither +welcomed me very warmly nor shut the door in m +face outright. But gradually, as I associated wit +them, I attached to myself seven companions and +pupils from among them all; then another from +Samos, another from Ephesus, and one more from +Abdera—only a few in all.

The seven were the Seven Sages, who as listed by Plato in the Protagoras (343 a) were Thales of Miletus, Pittacus of Mytilene, Bias of Priene, Solon of Athens, Cleobulus of Lindos, Myson of Chenae, and Chilon of Sparta; but Periander of Corinth was often included instead of Myson. The three whom Philosophy acquired later were Pythagoras of Samos,. Heraclitus of Ephesus, and Democritus of Abdera.

+ +

+ +

+After them, the Sophist tribe somehow or other +fastened themselves to my skirts. They were +neither profoundly interested in my teaching nor + + + + + + +altogether at variance, but like the Hippocentaur +breed, something composite and mixed, astray in the +interspace between quackery and philosophy, neither +completely addicted to ignorance nor yet able to keep +me envisioned with an intent gaze; being purblind, +as it were, through their dim-sightedness they merely +glimpsed at times an indistinct, dim presentment or +shadow of me, yet thought they had discerned everything with accuracy. So there flared up among them +that useless and superfluous “wisdom” of theirs, +in their own opinion invincible—those clever, baffling, +absurd replies and perplexing, mazy queries. + +

+ +

+ + Then, +on being checked and shown up by my comrades, +they were indignant and combined against them, at +length bringing them before courts and handing +them over to drink the hemlock. I ought perhaps +at that time to have fled incontinently, no longer +putting up with their company; but Antisthenes +and Diogenes, and presently Crates and Menippus, +ou know,

“This” Menippus, not because Lucian thinks of him as attendin Fhilpeop. y in her return to Heaven, or still less because he is carelessly adapting something by Menippus in which that was the case (Helm), but simply because when Lucian wrote these words Menippus enjoyed among the reading public a high degree of popularity, to which by this time Lucian himself had contributed significantly:

persuaded me to mete them out an +additional modicum of delay. O that I had not done +so! for I should not have undergone such sufferings +later. +

+ +

+ +You have not yet told me what wrongs have been +done you, Philosophy; you merely vent your +indignation. + + + + + +But do listen, Zeus, and hear how great they +are. There is an abominable class of men, for the +most part slaves and hirelings, who had nothing to do +with me in childhood for lack of leisure, since they +were performing the work of slaves or hirelings or +learning such trades as you would expect their like +to learn—cobbling, building, busying themselves with +fuller’s tubs, or carding wool to make it easy for the +women to work, easy to wind, and easy to draw off +when they twist a yarn or spin a thread. Well, while +they were following such occupations in youth, they +did not even know my name. But when they began +to be reckoned as adults and noticed how much respect +my companions have from the multitude and how men +tolerate their plain-speaking, delight in their ministrations, hearken to their advice, and cower under +their censure, they considered all this to be a +suzerainty of no mean order. +

+ +

+ +Now to learn all that is requisite for such a calling +would have been a long task, say rather an impossible +one. Their trades, however, were petty, laborious, +and barely able to supply them with just enough. +To some, moreover, servitude seemed grievous and +(as indeed it is) intolerable. It seemed best to them, +therefore, as they reflected upon the matter, to let +go their last anchor, which men that sail the seas call +the “sacred” one;

Nowadays known as the “sheet’ anchor.

so, resorting to good old Desperation, inviting the support, too, of Hardihood, +Stupidity, and Shamelessness, who are their principal +partisans, and committing to memory novel terms of +abuse, in order to have them at hand and at their + + + + +tongue’s end, with these as their only countersigns +(you perceive what a rare equipment it is for philosophy), they very plausibly transform themselves in +looks and apparel to counterfeit my very self, doing, +I vow, the same sort of thing that Aesop says the +jackass in Cyme did, who put on a lion skin and began +to bray harshly, claiming to be a lion himself; and +no doubt there were actually some who believed +him! +

+ +

+What characterises us is very easily attainable, as +you know, and open to imitation—I mean what +meets the eye. It does not require much ceremony +to don a short cloak, sling on a wallet, carry a staff in +one’s hand, and shout—say rather, bray, or howl, +and slang everyone. Assurance of not suffering for +it was bound to be afforded them by the usual respect +for the cloth. Freedom is in prospect, against the +will of their master, who, even if he should care to +assert possession by force, would get beaten with the +staff. Bread, too, is no longer scanty or, as before, +limited to bannocks of barley ; and what goes with it +is not salt fish or thyme but meat of all sorts and wine +of the sweetest, and money from whomsoever they +will; for they collect tribute, going from house to +house, or, as they themselves express it, they “shear +the sheep”; and they expect many to give, either +out of respect for their cloth or for fear of their +abusive language. +

+ +

+Moreover, they discerned, I assume, the further +advantage that they would be on an equal footing +with true philosophers, and that there would be +nobody who could pass judgment and draw distinctions in such matters, if only the externals were +similar. For, to begin with, they do not even + + + +tolerate investigation if you question them ever so +temperately and concisely; at once they begin +shouting and take refuge in their peculiar citadel, +abusiveness and a ready staff. Also, if you ask about +their works, their words are copious, and if you wish +to judge them by their words, they want you to +consider their lives. +

+ +

+Consequently, every city is filled with such upstarts, particularly with those who enter the names +of Diogenes, Antisthenes, and Crates as their patrons +and enlist in the army ofthe dog. Those fellows have +not in any way imitated the good that there is in the +nature of dogs, as, for instance, guarding property, +keeping at home, loving their masters, or remembering kindnesses, but their barking, gluttony, thievishness, excessive interest in females, truckling, fawning +upon people who give them things, and hanging +about tables—all this they have copied with painful +accuracy. +

+ +

+You shall see what will happen presently. All the +men in the workshops will spring to their feet and +leave their trades deserted when they see that by +toiling and moiling from morning till night, doubled +over their tasks, they merely eke out a bare existence +from such wage-earning, while idle frauds live in +unlimited plenty, asking for things in a lordly way, +getting them without effort, acting indignant if they +do not, and bestowing no praise even if they do. It +seems to them that this is ‘life in the age of Cronus,’ +and really that sheer honey is distilling into their +mouths from the sky! +

+ +

+The thing would not be so dreadful if they offended +against us only by being what they are. But +although outwardly and in public they appear very + + + +reverend and stern, if they get a handsome boy +or a pretty woman in their clutches or hope to, it is +best to veil their conduct in silence. Some even +carry off the wives of their hosts,

There is here an allusion to “Scarabee’’; see below, § 30.

to seduce them after +the pattern of that young Trojan,

Paris.

pretending that +the women are going to become philosophers; then +they tender them, as common property, to all their +associates and think they are carrying out a tenet of +Plato’s,

Plato, Republ., V, 459E.

when they do not know on what terms that +holy man thought it right for women to be so +regarded. + +

+ +

+ +What they do at drinking-parties, how +intoxicated they become, would make a long story. +And while they do all this, you cannot imagine how +they berate drunkenness and adultery and lewdness +and covetousness. Indeed you could not find any +two things so opposed to each other as their words +and their deeds. For instance, they claim to hate +toadying, when as far as that goes they are able to +outdo Gnathonides or Struthias;

Gluttonous parasites of the New Comedy. Struthias, whose name is evidently connected with the greediness of the sparrow, figures in the Toady (Colaz) of Menander. The play in which Gnathonides appeared is unknown, but Gnatho (“Fowl?) is mentioned by Plutarch to exemplify a typical rasite (Symp., VII, 6, 2), and in utilising part of the Toady for his Hunuchus Terence changed the name of the chief role from Struthias to Gnatho.

and although +they exhort everyone else to tell the truth, they +themselves cannot so much as move their tongues +except ina lie. To all of them pleasure is nominally +an odious thing and Epicurus a foeman; but in +practice they do everything for the sake of it. In +irascibility, pettishness, and proneness to anger they +are beyond young children ; indeed, they give no little +amusement to onlookers when their blood boils up in + + + + + + + + +them for some trivial reason, so that they look livid in +colour, with a reckless, insane stare, and foam (or +rather, venom) fills their mouths. +

+ +

+And “may you never chance to be there”

The words are those of Circe to Odysseus, alluding to Charybdis (Odyssey, XII, 106).

when +that vile filth of theirs is exuded! “As to gold or +silver, Heracles! I do not want even to ownit. An +obol is enough, so that I can buy lupines, for a spring +or a stream will supply me with drink.” Then after +a little they demand, not obols nor a few drachmas, +but whole fortunes. What shipman could make as +much from his cargoes as philosophy contributes +to these fellows in the way of gain? And then, +when they have levied tribute and stocked themselves up to their heart’s content, throwing off +that ill-conditioned philosopher’s cloak, they buy +farms every now and then, and luxurious clothing, and long-haired pages, and whole apartmenthouses, bidding a long farewell to the wallet of +Crates, the mantle of Antisthenes, and the jar of +Diogenes. +

+ +

+The unschooled, seeing all this, now spit scornfully at philosophy, thinking that all of us are like +this and blaming me for my teachings, so that for +a long time now it has been impossible for me +to win over a single one of them. I am in the +same fix as Penelope,

The story of Penelope’s web is told several times in the Odyssey ; II, 93-110; XIX, 138-156; XXIV, 129-146.

for truly all that I weave +is instantly unravelled again; and Stupidity and +Wrongdoing laugh in my face to see that I cannot +bring my work to completion and my toil to an +end. + + + + +

+ +

+ +Ye gods! what treatment our dear Philosophy has +had from those scoundrels! It is high time, then, +to see what is to be done and how they are to be +punished. Well, the thunderbolt despatches at a +single blow, and the death is a swift one. +

+

+I will offer you a suggestion, father, for I myself +have come to detest the knaves; the Muses mean +nothing to them, so I am indignant on behalf of the +Nine. Those fellows are by no means worthy of a +thunderbolt or of that right hand of yours. Send +Hermes down to get after them, if you think best, +with unlimited powers in the matter of their punishment. As he himself is interested in argumentation, +he will very soon know those who are genuine students +of philosophy and those who are not. Then he will +commend the former, naturally, and the latter will +be punished as he sees fit in the circumstances. +

+ +

+ +A good idea, Apollo. But you go too, Heracles; +take along Philosophy herself and all be off, as +quickly as you can, to the world. Bear in mind +that you will be doing a thirteenth labour of no mean +order if you exterminate such pestilential, shameless +beasts. +

+

+On my word, father, I should have preferred to +clean out the muck of Augeas once more, rather than +to get involved with these creatures. Let us be off, +however. + + + + +I do not want to go with you, but I must, in +accordance with father’s orders. +

+ +

+ +Let us be going down, so that we may exterminate +at least a few of them to-day. What direction should +we take, Philosophy? You know where they are. +In Greece, no doubt? +

+

+Not by any means, or only a few, those who are +genuine students of philosophy, Hermes. These +others have no use for Attic poverty; we must look +for them in some quarter where much gold or silver +is mined. +

+

+Then we must make straight for Thrace. +

+

+Quite right, and indeed I will show you the way, +as I know the whole of Thrace from repeated visits. +So, if you please, let us now take this direction. +

+

+What direction do you mean? +

+ +

+ +Do you see two ranges, Hermes and Philosophy, +the highest and most beautiful of all mountains (the +higher is Haemus, the one opposite is Rhodope), and +a plain of great fertility outspread beneath them, +beginning at the very foothills of each? Also, + + + + +three very beautiful eminences standing up, not so +rough as to be shapeless? They look like multiple +citadels belonging to the city beneath them. For the +city, too, is now in sight. +

+

+Yes, by Zeus, Heracles, the greatest and loveliest +of all cities! In fact, its beauty is radiant from afar. +And also, a very large river flows past it, coming quite +close to it. +

+

+That is the Hebrus, and the city was built by the +famous Philip.

Philippopolis.

We are now close to earth and the +clouds are above us, so let us make a landing, with +the blessing of Heaven. +

+ +

+ +Very well. But what is to be done now? How +are we to track the beasts out? +

+

+That is up to you, Hermes; you are a crier, so be +quick and do your office. +

+

+Nothing hard about that, but I do not know their +names. Tell me, Philosophy, what I am to call them, +and their marks of identification as well. +

+

+I myself do not know for certain what they are +called, because of my not having had anything to do +with them ever. But to judge from the craving for + + + + +riches which they have, you will not make any mistake +if you call them Richman or Richmews or Richrenown +or Goodrich or Richards. +

+ +

+ +Right you are.—But who are these people and why +are they too looking about them? However, they +are coming up and want to ask a question. +

+

+Could you tell us, gentlemen, or you, kind lady, +whether you have seen three rogues together, and a +woman with her hair closely clipped in the Spartan +style, boyish-looking and quite masculine ? +

+

+Aha! They are looking for our quarry! +

+

+How yours? Those fellows are all fugitive slaves, +and for my part I am particularly in search of the +woman, whom they have kidnapped. +

+

+You will soon find out why we are in search of +them. But at present let us make a joint proclamation. +«If anyone has seen a Paphlagonian slave, one of +those barbarians from Sinope, with a name of the +kind that has ‘rich’ in it, sallow, close-cropped,

As a Cynic, the man should wear his hair long; but we are informed that he has Stoic leanings (§ 31).

+wearing a long beard, with a wallet slung from his +shoulder and a short cloak about him, quick- + + + + +tempered, uneducated, harsh-voiced, and abusive, +let him give information for the stipulated reward.” +

+ +

+FIRST SLAVE-OWNER +Your proclamation does not tally, man! His name +when I had him was Scarabee; furthermore, he +wore his hair long, kept his chin hairless, and knew my +trade. It was his business to sit in my fuller’s shop +and shear off the excessive nap that makes cloaks +fuzzy. +

+

+That is the very man, your slave; but now he +looks like a philosopher, for he has given himself a +thorough dry-cleaning. +FIRST SLAVE-OWNER (to Second and Third) +The impudence of him! Scarabee is setting up +for a philosopher, she says, and we do not enter into +his speculations at all! +

+ +

+SECOND SLAVE-OWNER +Never mind, we shall find them all, for this woman +knows them, by what she says. +

+

+Who is this other person coming up, Heracles, +the handsome man with the lyre? +

+

+It is Orpheus, my shipmate on the Argo, the +most tuneful of all chanteymen. Indeed, as we +rowed to his singing, we hardly grew tired at all. + + + +Good-day to you, Orpheus, best of men and first of +musicians. Surely you have not forgotten Heracles. +

+

+A very good-day to you also, Philosophy, Heracles, +and Hermes. But the time has come to pay your +reward, since I am very well acquainted with the +man for whom you are looking. +

+

+Then show us where he is, son of Calliope, for you +have no need of gold, I take it, being a wise man. +

+

+You are right. I will show you the house where +he lives, but not the man himself, so as not to be +slanged by him. He is excessively foul-mouthed; +that is the only thing he has thoroughly mastered. +

+

+Only show us. +

+

+Here it is, close by. I am going away from your +neighbourhood, so that I may not even see him. +

+ +

+ +Hold! Is not that the voice of a woman, reciting +something of Homer’s? +

+

+Yes, surely; but let us hear what she is saying. + + + + +Hateful to me that man, no less than the portals of +Hades, +Who in his heart loves gold, and yet maintains that +he does not.

Iliad, IX, 312 (= Odyssey, XIV, 156) and313, which reads ὅς χ' ἕτερον ἐν κεύθῃ ἐνὶ φρεσίν, ἄλλο δὲ εἴπῃ.

+ +Then you must needs hate Scarabee ! +

+

+Ever his host he abuseth, if anyone showeth him +kindness.

Iliad, II, 354, with a slight change, ῥέξεν for ῥέξαι. Iliad, I, 325 ; TI, 202, 246 (the close is Lucian’s: Homer has λιγύς, περ ἐὼν. ἀγορητής), and 214, or

+ +That verse refers to me, for he went off with my +wife because I took him in. +

+

+Heavy with wine, dog-eyed, with the timid heart of +a roe-deer, +Never of any account in the fray or in giving of +counsel, +Loose-mouthed fool, Thersites, of evil jackdaws the +foremost * +Idle strife with kings to promote in no spirit of +order! 8 +FIRST SLAVE-OWNER +The verses just fit the scoundrel ! + + + + + + + +Dog in the fore-parts, aye, and a lion behind; in the middle a she-goat, +Shedding the terrible reek of the third dog’s furious onslaught!

Iliad, VI, 181 and182 with liberal alterations. The original is: Πρόσθε λέων, ὄπιθεν δὲ δράκων, μέσση δὲ χίμαιρα δεινὸν ἀποπνείουσα πυρὸς μένος αἰθομένοιο.

+ + + +

+ +

+ +Dear me, wife! how outrageously you have been +treated by all those dogs! It is even said that they +have lined her. +

+

+No fear, you will soon have her bringing into the +world a Cerberus or a Geryon, to make more work +for Heracles here.

The progeny of three Cynics is expected to have three heads, like the dog Cerberus, whom Heracles, as his eleventh labour, brought up from Hades, or three bodies, like Geryon, whose cattle Heracles lifted as his tenth labour.

—But they are coming out, so +there is no need to knock at the door. +FIRST SLAVE-OWNER +I’ve got you, Scarabee! Now you have nothing +to say, have you? Come, let us see what your wallet. +has in it, lupines, no doubt, or a crust of bread. No, +by Zeus! A purse of gold! +

+

+Don’t be surprised! Formerly, in Greece, he +claimed to be a Cynic, but here he reveals himself +in his true colours as a Chrysippean. Therefore you + + + + + +shall soon see him a Cleanthes, for he is going to be +hung up by the beard because he is such a villain.

Lucian is playing on names here. When Scarabee was a Cynic, he had gone to the “dogs.” Now, as a devotee of gold, he can only be styled a Chrysippean; ergo a Stoic. It may be that Lucian is japing at something in the history of Cleanthes with his talk about beards and hanging, but there is no evidence except a late scholium on Longaevi, 19, which says that Cleanthes died of starvation or strangulation. Anyhow, hanging Scarabee up by the beard will certainly make a “Famous Posy” of him.

+

+ +

+SECOND SLAVE-OWNER +And you, scoundrel! are you not Pomander, who +ran away from me? Nobody else! O how you +make me laugh! After that, what cannot happen? +Even Pomander a philosopher ! +

+

+This third fellow—has he no master among you? +THIRD SLAVE-OWNER +Yes, I am his master, but even so, I gladly consign him to perdition ! +Why? +

+

+THIRD SLAVE-OWNER +Because he is a fearful sort of rotter. The name +we used to call him was Stinkadore. +

+

+Heracles, deliver us! do you hear that? And +then wallet and staff! Here, you! (to HusBaNpD) +Take away your wife, yourself! + + + + + +Never in the world! I don’t care to take her +away with an old book under her apron. +

+

+Book? What do you mean? +

+

+My dear fellow, there is a book called Tricipitine.

The book called Three-Headed was an attack on Athens, Sparta, and Thebes, attributed to Theopompus (cf. below, p. 409) but probably written by Anaximenes.

+ +Nothing surprising in that, as there is one called +Triphallic.

The Triphales of Aristophanes, supposed to have been a scurrilous satire on Alcibiades.

+ +

+ +

+ +It is for you, Hermes, to give judgement now. +

+

+This is my decision. As for the woman, to insure +against her bringing into the world anything portentous or many-headed, she shall go back to Greece +to live with her husband. This pair of runaway +slaves shall be turned over to their masters and +continue to learn their former trades; Pomander +to wash dirty linen, Stinkadore once again to mend +torn cloaks; but first they shall both be beaten +with mallows.

This meant a good caning, for the mallow that is meant is the kind that according to Theophrastus “grows tall and becomes tree-like” and “becomes as great as a spear, and men accordingly use it as a walking-stick’? (Lavatera arborea; see Sir A. Hort’s Theophrastus, Enguiry into Plants (L.C.L.), Vol. I, p. 25, and Vol. II, p. 463). But probably its prescription by Lucian in this and other similar cases is due in part at least to the implication of ‘softness’ in the name.

Finally, this fellow (to scaRABEE) + + + + + + + +shall be turned over to the pitch-plasterers, so that +he may be murdered by having his hair pulled out, +and with filthy, nasty pitch, besides; then he shall +be taken to the summit of Haemus and left standing +there naked in the snow with his feet tied together. +

+

+Ah, woe is me! Oh, oh! Alackaday! +FIRST SLAVE-OWNER +Why are you lugging in that quotation out of those +melodramatic discourses of yours? Come along with +me to the pitch-plasterers now; but first strip off +that lion skin, that you may be known for the ass +that you are. + + +

+ + diff --git a/data/tlg0062/tlg043/tlg0062.tlg043.perseus-grc2.xml b/data/tlg0062/tlg043/tlg0062.tlg043.perseus-grc2.xml index ed0d27be5..8e1aea7be 100644 --- a/data/tlg0062/tlg043/tlg0062.tlg043.perseus-grc2.xml +++ b/data/tlg0062/tlg043/tlg0062.tlg043.perseus-grc2.xml @@ -6,17 +6,19 @@ Δραπέται Lucian -A. M. Harmon +Austin Morris Harmon, 1878-1950 Perseus Project, Tufts University Gregory Crane Prepared under the supervision of Bridget Almas Lisa Cerrato +Gregory Crane Rashmi Singhal The National Endowment for the Humanities +Harvard Library Arcadia Fund Google Digital Humanities Awards Program @@ -35,7 +37,7 @@ Lucian Lucian - A. M. Harmon + Austin Morris Harmon, 1878-1950 London William Heinemann Ltd. @@ -50,25 +52,25 @@ - +

optical character recognition

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This pointer pattern extracts section.

 - + - + Greek @@ -78,270 +80,288 @@ EpiDoc and CTS conversion and other cleanup - + - +
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- Ἀπόλλων -

ἀληθῆ ταῦτά φασιν, πάτερ, ὡς ἐμβάλοι τις φέρων αὑτὸν εἰς τὸ πῦρ κατέναντι Ὀλυμπίων, ἤδη πρεσβύτης ἄνθρωπος, οὐκ ἀγεννὴς θαυματοποιὸς τὰ τοιαῦτα; ἡ Σελήνη γὰρ ἡμῖν διηγεῖτο, αὐτὴ ἑωρακέναι καιόμενον λέγουσα.

- Ζεύς -

καὶ πάνυ ἀληθῆ, ὦ Ἄπολλον ὡς μή ποτε γενέσθαι ὤφελεν.

- Ἀπόλλων -

οὕτω χρηστὸς ὁ γέρων ἦν καὶ ἀνάξιος ἐν πυρὶ ἀπολωλέναι;

- Ζεύς -

καὶ τοῦτο μὲν ἴσως· ἀλλʼ ἐγὼ πολλὴν τὴν ἀηδίαν μέμνημαι ἀνασχόμενος τότε ὑπὸ κνίσης πονηρᾶς, οἵαν εἰκὸς ἀποφέρεσθαι ὀπτωμένων ἀνθρωπείων σωμάτων. εἰ γοῦν μὴ εἰς τὴν Ἀραβίαν ὡς εἶχον εὐθὺς ἀπιὼν ᾠχόμην, ἀπολώλειν ἄν, εὖ ἴσθι, ἀτοπίᾳ τοῦ καπνοῦ· καὶ ὅμως ἐν τοσαύτῃ εὐωδίᾳ καὶ ἀφθονίᾳ τῶν ἀρωμάτων καὶ ἐν λιβανωτῷ παμπόλλῳ μόλις αἱ ῥῖνες ἐπιλαθέσθαι μοι καὶ ἀπομαθεῖν ἤθελον τὴν κηλῖδα ἐκείνην τῆς ὀσμῆς, ἀλλὰ καὶ νῦν ὀλίγου δέω ναυτιᾶν ὑπομνησθεὶς αὐτῆς.

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- Ἀπόλλων -

τί δὲ βουλόμενος, ὦ Ζεῦ, τοιαῦτα εἴργασται ἑαυτόν; ἢ τί τὸ ἀγαθόν, ἀπανθρακωθῆναι ἐμπεσόντα εἰς τὴν πυράν;

- Ζεύς -

τοῦτο μὲν οὐκ ἄν, ὦ παῖ, φθάνοις καὶ Ἐμπεδοκλεῖ, πρὸ αὐτοῦ ἐγκαλῶν, ὃς ἐς τοὺς κρατῆρας ἥλατο καὶ αὐτὸς ἐν Σικελίᾳ.

- Ἀπόλλων -

μελαγχολίαν τινὰ δεινὴν λέγεις. ἀτάρ οὗτὸς γε τίνα ποτὲ ἄρα τὴν αἰτίαν ἔσχε τῆς ἐπιθυμίας;

- Ζεύς -

αὐτοῦ σοι λόγον ἐρῶ ὃν ἔλεξε πρὸς τὴν πανήγυριν, ἀπολογούμενος πρὸς αὐτοὺς ὑπὲρ τῆς τελευτῆς.

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- Ζεύς -

ἔφη γάρ, εἴ γε μέμνημαι — ἀλλὰ τίς αὕτη σπουδῇ πρόσεισι τεταραγμένη καὶ δακρύουσα, πάνυ ἀδικουμένῃ ἐοικυῖα; μᾶλλον δὲ Φιλοσοφία ἐστίν, καὶ τοὔνομά γε τοὐμὸν ἐπιβοᾶται σχετλιάζουσα. τί, ὦ θύγατερ, δακρύεις; ἢ τί ἀπολιποῦσα τὸν βίον ἐλήλυθας; ἆρα μὴ οἱ ἰδιῶται αὖθις ἐπιβεβουλεύκασί σοι ὡς τὸ πρόσθεν, ὅτε τὸν Σωκράτην ἀπέκτειναν ὑπὸ Ἀνύτου κατηγορηθέντα, εἶτα φεύγεις διὰ τοῦτο αὐτούς;

- Φιλοσοφία -

οὐδὲν τοιοῦτον, ὦ πάτερ, ἀλλʼ ἐκεῖνοι μέν, ὁ πολὺς λεώς, ἐπῄνουν καὶ διὰ τιμῆς ἦγον, αἰδούμενοι καὶ θαυμάζοντές με καὶ μονονουχὶ προσκυνοῦντες, εἰ καὶ μὴ σφόδρα ξυνίεσαν ὧν λέγοιμι. οἱ δὲ — πῶς ἂν εἴποιμι;- — οἱ ξυνήθεις καὶ φίλοι φάσκοντες εἶναι καὶ τοὔνομα τοὐμὸν ὑποδυόμενοι, ἐκεῖνοί με τὰ δεινότατα εἰργάσαντο.

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- Ζεύς -

οἱ φιλόσοφοι ἐπιβουλήν τινα ἐπιβεβουλεύκασί σοι;

- Φιλοσοφία -

οὐδαμῶς, ὦ πάτερ, οἵ γε ξυνηδίκηνταί μοι καὶ αὐτοί.

- Ζεύς -

πρὸς τίνων οὖν ἠδίκησαι, εἰ μήτε τοὺς ἰδιώτας μήτε τοὺς φιλοσόφους αἰτιᾷ;

- Φιλοσοφία -

εἰσίν τινες, ὦ Ζεῦ, ἐν μεταιχμίῳ τῶν τε πολλῶν καὶ τῶν φιλοσοφούντων, τὸ μὲν σχῆμα καὶ βλέμμα καὶ βάδισμα ἡμῖν ὅμοιοι καὶ κατὰ τὰ αὐτὰ ἐσταλμένοι· ἀξιοῦσι γοῦν ὑπʼ ἐμοὶ τάττεσθαι καὶ τοὔνομα τὸ ἡμέτερον ἐπιγράφονται, μαθηταὶ καὶ ὁμιληταὶ καὶ θιασῶται ἡμῶν εἶναι λέγοντες· ὁ βίος δὲ παμμίαρος αὐτῶν, ἀμαθίας καὶ θράσους καὶ ἀσελγείας ἀνάπλεως, ὕβρις οὐ μικρὰ καθʼ ἡμῶν. ὑπὸ τούτων, ὦ πάτερ, ἠδικημένη πέφευγα. .

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- Ζεύς -

· δεινὰ ταῦτα, ὦ θύγατερ. ἀλλὰ τί μάλιστα ἠδικήκασί σε;

- Φιλοσοφία -

σκόπει, ὦ πάτερ, εἰ μικρά. σὺ γὰρ κατιδὼν τὸν βίον ἀδικίας καὶ παρανομίας μεστὸν ἅτε ἀμαθίᾳ καὶ ὕβρει ξυνόντα καὶ ταραττόμενον ὑπʼ αὐτῶν, κατελεήσας τὸ ἀνθρώπειον ὑπὸ τῇ ἀγνοίᾳ ἐλαυνόμενον ἐμὲ κατέπεμψας, ἐντειλάμενος ἐπιμεληθῆναι ὡς παύσαιντο μὲν ἀδικοῦντες ἀλλήλους καὶ βιαζόμενοι καὶ ὅμοια τοῖς θηρίοις βιοῦντες, ἀναβλέψαντες δὲ πρὸς τὴν ἀλήθειαν εἰρηνικώτερον ξυμπολιτεύοιντο. ἔφης γοῦν πρός με καταπέμπων, ἅ μὲν πράττουσιν οἱ ἄνθρωποι καὶ ὡς διάκεινται ὑπὸ τῆς ἀμαθίας, ὦ θύγατερ, καὶ αὐτὴ ὁρᾷς. ἐγὼ δὲ ἐλεῶ γὰρ αὐτούς σέ, ἣν μόνην ἰάσασθαι ἂν τὰ γιγνόμενα οἶμαι, προκρίνας ἐξ ἁπάντων ἡμῶν πέμπω ἰασομένην.

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- Ζεύς -

οἶδα πολλὰ καὶ ταῦτα εἰπὼν τότε. σὺ δὲ τὰ μετὰ ταῦτα ἤδη λέγε, ὅπως μὲν ὑπεδέξαντό σε καταπταμένην τὸ πρῶτον, ἅτινα δὲ νῦν ὑπʼ αὐτῶν πέπονθας.

- Φιλοσοφία -

ἦιξα μέν, ὦ πάτερ, οὐκ ἐπὶ τοὺς Ἕλληνας εὐθύς, ἀλλʼ ὅπερ ἐδόκει μοι χαλεπώτερον τοῦ ἔργου εἶναι, τὸ βαρβάρους παιδεύειν καὶ διδάσκειν, τοῦτο πρῶτον ἠξίουν ἐργάσασθαι· τὸ Ἑλληνικὸν δὲ εἴων ὡς ῥᾷστα ὑποβαλέσθαι οἷόν τε καὶ τάχιστα, ὥς γε ᾤμην, ἐνδεξόμενον τὸν χαλινὸν καὶ ὑπαχθησόμενον τῷ ζυγῷ. ὁρμήσασα δὲ εἰς Ἰνδοὺς τὸ πρῶτον, ἔθνος μέγιστον τῶν ἐν τῷ βίῳ, οὐ χαλεπῶς ἔπεισα καταβάντας ἀπὸ τῶν ἐλεφάντων ἐμοὶ συνεῖναι, ὥστε καὶ γένος ὅλον, οἱ Βραχμᾶνες, τοῖς Νεχραίοις καὶ Ὀξυδράκαις ὅμορον, οὗτοι πάντες ὑπʼ ἐμοὶ τάττονται καὶ βιοῦσίν τε κατὰ τὰ ἡμῖν δοκοῦντα, τιμώμενοι πρὸς τῶν περιοίκων ἁπάντων, καὶ ἀποθνήσκουσι παράδοξόν τινα τοῦ θανάτου τρόπον.

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- Ζεύς -

τοὺς γυμνοσοφιστὰς λέγεις. ἀκούω γοῦν τὰ τε ἄλλα περὶ αὐτῶν καὶ ὅτι ἐπὶ πυρὰν μεγίστην ἀναβάντες ἀνέχονται καιόμενοι, οὐδὲν τοῦ σχήματος ἢ τῆς καθέδρας ἐντρέποντες. ἀλλʼ οὐ μέγα τοῦτο· ἔναγχος γοῦν καὶ Ὀλυμπίασιν τὸ ὅμοιον ἐγὼ εἶδον γενόμενον, εἰκὸς δὲ καὶ σὲ παρεῖναι καιομένου τότε τοῦ γέροντος.

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οὐδὲ ἀνῆλθον, ὦ πάτερ, εἰς Ὀλυμπίαν δέει τῶν καταράτων ἐκείνων οὓς ἔφην, ὅτι πολλοὺς αὐτῶν ἑώρων ἀπιόντας, ὡς λοιδορήσαιντο τοῖς ξυνεληλυθόσι καὶ βοῆς τὸν ὀπισθόδομον ἐμπλήσωσιν ὑλακτοῦντες, ὥστε οὐδὲ εἶδον ἐκεῖνον ὅπως ἀπέθανεν.

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μετὰ δʼ οὖν τοὺς Βραχμᾶνας εἰς Αἰθιοπίαν εὐθύς, εἶτα εἰς Αἴγυπτον κατέβην, καὶ ξυγγενομένη τοῖς ἱερεῦσιν καὶ προφήταις αὐτῶν καὶ τὰ θεῖα παιδεύσασα ἐς Βαβυλῶνα ἀπῆρα Χαλδαίους καὶ μάγους μυήσουσα, εἶτα εἰς Σκυθίαν ἐκεῖθεν, εἶτα εἰς Θρᾴκην, ἔνθα μοι Εὔμολπός τε καὶ Ὀρφεὺς συνεγενέσθην, οὓς καὶ προαποστείλασα ἐς τὴν Ἑλλάδα, τὸν μὲν ὡς τελέσειεν αὐτούς, τὸν Εὔμολπον — ἐμεμαθήκει γὰρ τὰ θεῖα παρʼ ἡμῶν ἅπαντα — τὸν δὲ ὡς ἐπᾴδων προσβιβάζοι τῇ μουσικῇ, κατὰ πόδας εὐθὺς εἱπόμην.
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καὶ τὸ μὲν πρῶτον εὐθὺς ἐλθοῦσαν οὔτε πάνυ ἠσπάσαντο οἱ Ἕλληνες οὔτε ὅλως ἀπέκλεισαν κατʼ ὀλίγον δὲ προσομιλοῦσα ἑπτὰ ἐκ τῶν ἁπάντων ἑταίρους καὶ μαθητὰς προσηγαγόμην, καὶ ἄλλον ἐξ Σάμου καὶ ἄλλον ἐξ Ἐφέσου καὶ Ἀβδηρόθεν ἄλλον, ὀλίγους παντάπασιν.
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μεθʼ οὓς τὸ σοφιστῶν φῦλον οὐκ οἶδʼ ὅπως μοι παρενεφύετο, οὔτε ζηλοῦν τἀμὰ ἐς βάθος οὔτε κομιδῇ ἀπᾷδον, ἀλλʼ οἷον τὸ Ἱπποκενταύρων γένος, σύνθετόν τι καὶ μικτὸν ἐν μέσῳ ἀλαζονείας καὶ φιλοσοφίας πλαζόμενον, οὔτε τῇ ἀγνοίᾳ τέλεον προσεχόμενον οὔτε ἡμᾶς ἀτενέσι τοῖς ὀφθαλμοῖς καθορᾶν δυνάμενον, ἀλλʼ οἷον λημῶντες ὑπὸ τοῦ ἀμβλυώττειν ἀσαφές τι καὶ ἀμυδρὸν ἡμῶν εἴδωλον ἢ σκιὰν ἐνίοτε ἰδόντες ἄν· οἱ δὲ ᾤοντο ἀκριβῶς πάντα κατανενοηκέναι. ὅθεν παρʼ αὐτοῖς ἡ ἀχρεῖος ἐκείνη καὶ περιττὴ σοφία καί, ὡς αὐτοὶ ᾤοντο, ἀπρόσμαχος ἀνεφλέγετο, αἱ κομψαὶ καὶ ἄποροι καὶ ἄτοποι. ἀποκρίσεις καὶ δυσέξοδοι καὶ λαβυρινθώδεις ἐρωτήσεις.
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εἶτα κωλυόμενοι καὶ ἐλεγχόμενοι πρὸς τῶν ἑταίρων τῶν ἐμῶν ἠγανάκτουν καὶ συνίσταντο ἐπʼ αὐτούς, καὶ τέλος δικαστηρίοις ὑπῆγον καὶ παρεδίδοσαν πιομένους τοῦ κωνείου. ἐχρῆν μὲν οὖν ἴσως τότε φυγεῖν εὐθὺς καὶ μηκέτι ἀνέχεσθαι τὴν συνουσίαν αὐτῶν νῦν δὲ Ἀντισθένης με καὶ Διογένης καὶ μετὰ μικρὸν Κράτης καὶ Μένιππος οὗτος ἔπεισαν ὀλίγον ὅσον ἐπιμετρῆσαι τῆς μονῆς, ὡς μήποτε ὤφελον οὐ γὰρ ἂν τοσαῦτα ἐπεπόνθειν ὕστερον.

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οὐδέπω μοι λέγεις, ὦ Φιλοσοφία, τίνα ἠδίκησαι, ἀλλὰ ἀγανακτεῖς μόνον.

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καὶ μὴν ἄκουε, ὦ Ζεῦ, ἡλίκα ἐστίν. μιαρὸν γάρ τι φῦλον ἀνθρώπων καὶ ὡς τὸ πολὺ δουλικὸν καὶ θητικόν, οὐ ξυγγενόμενον ἡμῖν ἐκ παίδων ὑπʼ ἀσχολίας· ἐδούλευεν γὰρ ἢ ἐθήτευεν ἢ ἄλλας τινὰς τέχνας οἵας εἰκὸς τοὺς τοιούτους ἐμάνθανεν, σκυτεύειν ἢ τεκταίνειν ἢ περὶ πλυνοὺς ἔχειν ἢ ἔρια ξαίνειν, ὡς εὐεργὰ εἴη ταῖς γυναιξὶν καὶ εὐμήρυτα καὶ κατάγοιτο εὐμαρῶς ὁπότε ἢ κρόκην ἐκεῖναι στρέφοιεν ἢ μίτον κλώθοιεν. τοιαῦτα τοίνυν ἐν παισὶ μελετῶντες οὐδὲ ὄνομα τὸ ἡμέτερον ᾔδεσαν. ἐπεὶ δὲ εἰς ἄνδρας τελεῖν ἤρξαντο καὶ κατεῖδον τὴν αἰδῶ, ὅση παρὰ τῶν πολλῶν ἐστιν τοῖς ἑταίροις τοῖς ἐμοῖς, καὶ ὡς ἀνέχονται οἱ ἄνθρωποι τὴν παρρησίαν αὐτῶν καὶ χαίρουσιν θεραπευόμενοι καὶ συμβουλεύουσι πείθονται καὶ ἐπιτιμώντων ὑποπτήσσουσι, ταῦτα πάντα τυραννίδα οὐ μικρὰν ἡγοῦντο εἶναι.

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τὸ μὲν δὴ μανθάνειν ὅσα τῇ τοιαύτῃ προαιρέσει πρόσφορα μακρὸν ἦν, μᾶλλον δὲ κομιδῇ ἀδύνατον, αἱ τέχναι δὲ γλίσχραι, καὶ σὺν πόνῳ καὶ μόγις ἱκανὰ παρέχειν ἐδύναντο. ἐνίοις δὲ καὶ ἡ δουλεία βαρὺ καὶ ὥσπερ οὖν ἐστιν ἀφόρητον ἐφαίνετο. ἔδοξε δὴ σκοπουμένοις τὴν ὑστάτην ἄγκυραν, ἣν ἱερὰν οἱ ναυτιλλόμενοί φασιν, καθιέναι, καὶ ἐπὶ τὴν βελτίστην ἀπόνοιαν ὁρμήσαντες, ἔτι τε καὶ τόλμαν καὶ ἀμαθίαν καὶ ἀναισχυντίαν προσπαρακαλέσαντες, αἵπερ αὐτοῖς μάλιστα συναγωνίζονται, καὶ λοιδορίας καινὰς ἐκμελετήσαντες, ὡς πρόχειροι εἶεν καὶ ἀνὰ στόμα, ταύτας μόνας ξυμβολὰς ἔχοντες — ὁρᾷς ὁποῖα πρὸς φιλοσοφίαν ἐφόδια; — σχηματίζουσιν καὶ μετακοσμοῦσιν αὑτοὺς εὖ μάλα εἰκότως καὶ πρὸς ἐμέ, οἷόν τι ἀμέλει ὁ Αἴσωπός φησι ποιῆσαι τὸν ἐν τῇ Κύμῃ ὄνον, ὃς λεοντῆν περιβαλόμενος καὶ τραχὺ ὀγκώμενος ἠξίου λέων καὶ αὐτὸς εἶναι· καὶ πού τινες καὶ ἦσαν ἴσως οἱ πιστεύοντες αὐτῷ.
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τὰ δʼ ἡμέτερα πάνυ ῥᾷστα, ὡς οἶσθα,, καὶ ἐς μίμησιν πρόχειρα — τὰ προφανῆ λέγω — καὶ οὐ πολλῆς τῆς πραγματείας δεῖ τριβώνιον περιβαλέσθαι καὶ πήραν ἐξαρτήσασθαι καὶ ξύλον ἐν τῇ χειρὶ ἔχειν καὶ βοᾶν, μᾶλλον δὲ ὀγκᾶσθαι ἢ ὑλακτεῖν, καὶ λοιδορεῖσθαι ἅπασιν· τὴν ἀσφάλειαν γὰρ αὐτοῖς τοῦ μηδὲν ἐπὶ τούτῳ παθεῖν ἡ πρὸς τὸ σχῆμα αἰδὼς παρέξειν ἔμελλεν. ἡ ἐλευθερία δὲ πρόχειρος ἄκοντος τοῦ δεσπότου, κἂν εἰ βούλοιτο ἀπάγειν, παταχθησομένου τῷ ξύλῳ. καὶ τὰ ἄλφιτα οὐκέτʼ ὀλίγα οὐδὲ ὡς πρὸ τοῦ μᾶζα ψιλή, τὸ δὲ ὄψον οὐ τάριχος ἢ θύμον, ἀλλὰ κρέα παντοδαπὰ καὶ οἶνος οἷος ἥδιστος, καὶ χρυσίον παρʼ ὅτου ἂν ἐθέλωσι· δασμολογοῦσι γὰρ ἐπιφοιτῶντες ἤ, ὡς αὐτοί φασιν, ἀποκείρουσιν τὰ πρόβατα, δώσειν τε πολλοὺς οἴονται ἢ αἰδοῖ τοῦ σχήματος ἢ δέει τοῦ μὴ ἀκοῦσαι κακῶς.
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καὶ γὰρ αὖ κἀκεῖνο ἑώρων, οἶμαι, ὡς ἐξ ἴσου καταστήσονται τοῖς ὀρθῶς φιλοσοφοῦσιν, οὐδέ τις ὁ δικάσων καὶ διακρινῶν τὰ τοιαῦτα ἔσται, ἢν μόνον τὰ ἔξω ᾖ ὅμοια. ἀρχὴν γὰρ οὐδὲ τὸν ἔλεγχον δέχονται, ἢν ἔρηταί τις οὑτωσὶ κοσμίως καὶ κατὰ βραχύ, ἀλλʼ εὐθὺς βοῶσιν καὶ ἐπὶ τὴν ἀκρόπολιν τὴν ἑαυτῶν ἀναφεύγουσι, τὴν λοιδορίαν, καὶ πρόχειρον τὸ ξύλον. καὶ ἢν μὲν τὰ ἔργα ζητῇς, οἱ λόγοι πολλοί, ἢν δὲ ἀπὸ τῶν λόγων κρίνειν ἐθέλῃς, τὸν βίον ἀξιοῦσι σκοπεῖν.
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τοιγαροῦν ἐμπέπλησται πᾶσα πόλις τῆς τοιαύτης ῥᾳδιουργίας, καὶ μάλιστα τῶν Διογένη καὶ Ἀντισθένη καὶ Κράτητα ἐπιγραφομένων καὶ ὑπὸ τῷ κυνὶ ταττομένων, οἳ τὸ μὲν χρήσιμον ὁπόσον ἔνεστι τῇ φύσει τῶν κυνῶν, οἷον τὸ φυλακτικὸν ἢ οἰκουρικὸν ἢ φιλοδέσποτον ἢ μνημονικόν, οὐδαμῶς ἐζηλώκασιν, ὑλακὴν δὲ καὶ λιχνείαν καὶ ἁρπαγὴν καὶ ἀφροδίσια συχνὰ καὶ κολακείαν καὶ τὸ σαίνειν τὸν διδόντα καὶ περὶ τραπέζας ἔχειν, ταῦτα ἀκριβῶς ἐκπεπονήκασιν.
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ὄψει τοίνυν μετὰ μικρὸν οἷα ἔσται. οἱ γάρ ἐκ τῶν ἐργαστηρίων ἅπαντες ἀναπηδήσαντες ἐρήμους τὰς τέχνας ἐάσουσιν ὅταν ὁρῶσι σφᾶς μέν, πονοῦντας καὶ κάμνοντας ἕωθεν ἐς ἑσπέραν ἐπικεκυφότας τοῖς ἔργοις, μόγις ἀποζῶντας ἐκ τῆς τοιαύτης μισθαρνίας, ἀργοὺς δὲ καὶ γόητας ἀνθρώπους ἐν ἅπασιν ἀφθόνοις βιοῦντας, αἰτοῦντας μὲν τυραννικῶς, λαμβάνοντας δὲ προχείρως, ἀγανακτοῦντας δέ, εἰ μὴ λάβοιεν, οὐκ ἐπαινοῦντας δέ, οὐδʼ εἰ λάβοιεν. ταῦτα ὁ ἐπὶ Κρόνου βίος δοκεῖ αὐτοῖς καὶ ἀτεχνῶς τὸ μέλι αὐτὸ ἐς τὰ στόματα ἐσρεῖν ἐκ τοῦ οὐρανοῦ.
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καὶ ἧττον ἂν δεινὸν τὸ πρᾶγμα ἦν, εἰ τοιοῦτοι ὄντες μηδὲν εἰς ἡμᾶς ἄλλο ἐξύβριζον· οἱ δέ, μάλα σεμνοὶ καὶ σκυθρωποὶ τὰ ἔξω καὶ τὰ δημόσια φαινόμενοι, ἢν παιδὸς ὡραίου ἢ γυναικὸς λάβωνται καλῆς ἢ ἐλπίσωσιν, σιωπᾶν ἄξιον οἷα ποιοῦσιν. ἔνιοι δὲ καὶ ξένων τῶν σφετέρων γυναῖκας ἀπάγουσι μοιχεύσοντες κατὰ τὸν Ἰλιέα ἐκεῖνον νεανίσκον, ὡς φιλοσοφοῖεν δὴ καὶ αὗται· εἶτα κοινὰς αὐτὰς ἅπασι τοῖς ξυνοῦσι προθέμενοι Πλάτωνός τι δόγμα οἴονται ποιεῖν, οὐκ εἰδότες ὅπως ὁ ἱερὸς ἐκεῖνος ἠξίου κοινὰς ἡγεῖσθαι τὰς γυναῖκας.
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ἃ μὲν γὰρ ἐν τοῖς συμποσίοις δρῶσιν καὶ ἃ μεθύσκονται, μακρὸν ἂν εἴη λέγειν. καὶ ταῦτα ποιοῦσι πῶς οἴει κατηγοροῦντες αὐτοὶ μέθης καὶ μοιχείας καὶ λαγνείας καὶ φιλαργυρίας· οὐδὲν γοῦν οὕτως εὕροις ἂν ἄλλο ἄλλῳ ἐναντίον ὡς τοὺς λόγους αὐτῶν καὶ τὰ ἔργα. οἷον κολακείαν μισεῖν φασιν, κολακείας ἕνεκα τὸν Γναθωνίδην ἢ τὸν Στρουθίαν ὑπερβαλέσθαι δυνάμενοι. ἀληθεύειν τοὺς ἄλλους προτρέποντες, οὐκ ἂν οὐδὲ κινῆσαι τὴν γλῶτταν μὴ μετὰ τοῦ καὶ ψεύσασθαι δύναιντο. ἡδονὴ πᾶσιν ἐχθρὸν τῷ λόγῳ καὶ ὁ Ἐπίκουρος πολέμιος, ἔργῳ δὲ διὰ ταύτην ἅπαντα πράττουσιν. τὸ δʼ ὀξύχολον καὶ μικραίτιον καὶ πρὸς ὀργὴν ῥᾴδιον ὑπὲρ τὰ βρεφύλλια τὰ νεογνά· γέλωτα γοῦν οὐ μικρὸν παρέχουσι τοῖς θεωμένοις, ὁπόταν ὑπὸ τῆς τυχούσης αἰτίας ἐπιζέσῃ μὲν αὐτοῖς ἡ χολή, πελιδνοὶ δὲ τὴν χροιὰν βλέπωνται, ἰταμόν τι καὶ παράφορον δεδορκότες, καὶ ἀφροῦ, μᾶλλον δὲ ἰοῦ, μεστὸν αὐτοῖς ᾖ τὸ στόμα.
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μὴ σύ γε κεῖθι τύχοις, ὅτε ὁ μιαρὸς ἐκεῖνος ἐκχεῖται βόρβορος, χρυσίον μὲν ἢ ἀργύριον, Ἡράκλεις, οὐδὲ κεκτῆσθαι ἀξιῶ ὀβολὸς ἱκανός, ὡς θέρμους πριαίμην ποτὸν γάρ ἢ κρήνη ἢ ποταμὸς παρέξει. καὶ μετʼ ὀλίγον αἰτοῦσιν οὐκ ὀβολοὺς οὐδὲ δραχμὰς ὀλίγας, ἀλλὰ πλούτους ὅλους, ὥστε τίς ἔμπορος τοσοῦτον ἀπὸ τοῦ φόρτου ἐμπολήσειεν ἂν ὅσον τούτοις φιλοσοφία ἐς χρηματισμὸν συντελεῖ; εἶτʼ ἐπειδὰν ἱκανῶς συλλέξωνται καὶ ἐπισιτίσωνται, ἀπορρίψαντες ἐκεῖνο τὸ δύστηνον τριβώνιον ἀγροὺς ἐνίοτε καὶ ἐσθῆτας τῶν μαλθακῶν ἐπρίαντο καὶ παῖδας κομήτας καὶ συνοικίας ὅλας, μακρὰ χαίρειν φράσαντες τῇ πήρᾳ τῇ Κράτητος καὶ τῷ τρίβωνι τῷ Ἀντισθένους καὶ τῷ πίθῳ τῷ Διογένους.
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οἱ ἰδιῶται δὲ ταῦτα ὁρῶντες καταπτύουσιν ἤδη φιλοσοφίας καὶ ἅπαντας εἶναι τοιούτους οἴονται κἀμὲ τῆς διδασκαλίας αἰτιῶνται, ὥστε πολλοῦ ἤδη χρόνου ἀδύνατόν μοι γεγένηται κἂν ἕνα τινὰ προσαγαγέσθαι αὐτῶν, ἀλλὰ τὸ τῆς Πηνελόπης ἐκεῖνο πάσχω· ὁπόσον γὰρ δὴ ἐγὼ ἐξυφήνω, τοῦτο ἐν ἀκαρεῖ αὖθις ἀναλύεται. ἡ Ἀμαθία δὲ καὶ ἡ Ἀδικία ἐπιγελῶσιν, ὁρῶσαι ἀνεξέργαστον ἡμῖν τὸ ἔργον καὶ ἀνήνυτον τὸν πόνον.

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οἷα, ὦ θεοί, πέπονθεν ἡμῖν ἡ Φιλοσοφία πρὸς τῶν καταράτων ἐκείνων. ὥστε ὥρα σκοπεῖν ὅ τι καὶ πρακτέον ἢ ὅπως αὐτοὺς μετελευστέον. ὁ μὲν γὰρ κεραυνὸς ἀπάγει μιᾷ πληγῇ καὶ ὁ θάνατος ταχύς.

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ἐγώ σοι, ὦ πάτερ, ὑποθήσομαι· μισῶ γὰρ καὶ αὐτὸς ἤδη τοὺς ἀλαζόνας ἀμούσους ὄντας, ὑπὲρ τῶν Μουσῶν ἀγανακτῶν κεραυνοῦ. μὲν γὰρ ἢ τῆς σῆς δεξιᾶς οὐδαμῶς ἐκεῖνοι ἄξιοι, τὸν Ἑρμῆν δὲ αὐτοκράτορα, εἰ δοκεῖ, τῆς κολάσεως κατάπεμψον ἐπʼ αὐτούς, ὃς ἅτε δὴ περὶ λόγους ἔχων καὶ αὐτὸς τάχιστα εἴσεται τούς τε ὀρθῶς φιλοσοφοῦντας καὶ τοὺς μή. εἶτα τοὺς μὲν ἐπαινέσεται, ὡς τὸ εἰκός, οἱ δὲ κολασθήσονται ὅπως ἂν ἐκείνῳ παρὰ τὸν καιρὸν δοκῇ.

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εὖ λέγεις, ὦ Ἄπολλον. ἀλλὰ καὶ σύ, ὦ Ἡράκλεις, ἅμα καὶ τὴν Φιλοσοφίαν αὐτὴν ἔχοντες ἄπιτε ὡς τάχιστα εἰς τὸν βίον. τρισκαιδέκατον γοῦν ἆθλον οἴου τοῦτον οὐ σμικρὸν ἐκτελέσειν, ἢν ἐκκόψῃς μιαρὰ οὕτω καὶ ἀναίσχυντα θηρία.

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καὶ μὴν ἄμεινον ἦν, ὦ πάτερ, τὴν κόπρον ἐκκαθᾶραι αὖθις τὴν Αὐγέου ἢ τούτοις συμπλέκεσθαι. ἀπίωμεν δʼ ὅμως.

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ἄκουσα μέν, ἀκολουθητέον δὲ κατὰ τὰ δόξαντα τῷ πατρί.

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Κατίωμεν, ὡς κἂν ὀλίγους αὐτῶν ἐπιτρίψωμεν σήμερον. ποίαν δὲ χρὴ τραπέσθαι, ὦ Φιλοσοφία; σὺ γὰρ οἶσθα ὅπου εἰσίν. ἢ πρόδηλον ὅτι ἐν τῇ Ἑλλάδι;

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οὐδαμῶς, ἢ πάνυ ὀλίγοι, ὅσοι ὀρθῶς φιλοσοφοῦσιν, ὦ Ἑρμῆ. οὗτοι δὲ οὐδὲν Ἀττικῆς πενίας δέονται, ἀλλʼ ἔνθα πολὺς χρυσὸς ἢ ἄργυρος ὀρύττεται, ἐκεῖ που ζητητέοι εἰσὶν ἡμῖν.

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οὐκοῦν εὐθὺ τῆς Θρᾴκης ἀπιτέον.

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εὖ λέγεις, καὶ ἡγήσομαί γε ὑμῖν τῆς ὁδοῦ. οἶδα γὰρ τὰ Θρᾳκῶν ἅπαντα, συχνάκις ἐπελθών. καί μοι τήνδε ἤδη τραπώμεθα.

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ποίαν λέγεις;

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ὁρᾶτε, ὦ Ἑρμῆ καὶ Φιλοσοφία, δύο μὲν ὄρη μέγιστα καὶ κάλλιστα ὀρῶν ἁπάντων Αἷμός ἐστιν τὸ μεῖζον, ἡ καταντικρὺ δὲ Ῥοδόπη πεδίον δʼ ὑποπεπταμένον πάμφορον, ἀπὸ τῶν προπόδων ἑκατέρων εὐθὺς ἀρξάμενον, καί τινας λόφους τρεῖς πάνυ καλοὺς ἀνεστηκότας, οὐκ ἀμόρφους τὴν τραχύτητα, οἷον ἀκροπόλεις πολλὰς τῆς ὑποκειμένης πόλεως. καὶ ἡ πόλις γάρ ἤδη φαίνεται.

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νὴ Δίʼ, ὦ Ἡράκλεις, μεγίστη καὶ καλλίστη ἁπασῶν πόρρωθεν γοῦν ἀπολάμπει τὸ κάλλος. καί τις καὶ ποταμὸς μέγιστος παραμείβεται, πάνυ ἐν χρῷ ψαύων αὐτῆς.

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Ἕβρος μὲν οὗτος, ἡ δὲ πόλις ἔργον Φιλίππου ἐκείνου. καὶ ἡμεῖς ἤδη πρόσγειοι καὶ ὑπονέφελοι ὥστε ἐπιβαίνωμεν ἀγαθῇ τύχῃ.

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οὕτω γινέσθω. τί δʼ οὖν χρὴ ποιεῖν, ἢ πῶς τὰ θηρία ἐξιχνευτέον;

- Ἡρακλῆς -

τοῦτο μὲν σὸν ἤδη ἔργον, ὦ Ἑρμῆ· κῆρυξ γὰρ εἶ, ὥστε οὐκ ἂν φθάνοις κηρύττων.

- Ἑρμῆς -

οὐδὲν τοῦτο χαλεπόν, ἀλλὰ τά γε ὀνόματα οὐκ ἐπίσταμαι αὐτῶν. σὺ οὖν, Φιλοσοφία, λέγε οὕστινας ὀνομαστέον, καὶ τὰ σημεῖα προσέτι.

- Φιλοσοφία -

οὐδὲ αὐτὴ μὲν οἶδα τὸ σαφὲς οἵτινες ὀνομάζονται διὰ τὸ μὴ ξυγγεγενῆσθαί ποτε αὐτοῖς· ἀπὸ δʼ οὖν τῆς ἐπιθυμίας ἣν ἔχουσι περὶ τὰ κτήματα, οὐκ ἂν ἁμάρτοις προσκαλῶν Κτήσωνας ἢ Κτησίππους ἢ Κτησικλέας ἢ Εὐκτήμονας ἢ Πολυκτήτους.

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- Ἑρμῆς -

εὖ λέγεις. ἀλλά τίνες οὗτοὶ εἰσιν ἢ τί περισκοποῦσιν καὶ αὐτοί; μᾶλλον δὲ καὶ προσίασιν καὶ τι καὶ ἐρέσθαι θέλουσιν.

- Ἀνήρ -

ἆρʼ ἂν ἔχοιτε ἡμῖν, ὦ ἄνδρες, εἰπεῖν, ἢ σύ, ὦ βελτίστη, εἴ τινας τρεῖς γόητας ἅμα εἴδετε καί τινα γυναῖκα ἐν χρῷ κεκαρμένην εἰς τὸ Λακωνικόν, ἀρρενωπὴν καὶ κομιδῇ ἀνδρικήν;

- Φιλοσοφία -

παπαῖ, τὰ ἡμέτερα οὗτοι ζητοῦσιν.

- Ἀνήρ -

πῶς τὰ ὑμέτερα; δραπέται γὰρ ἐκεῖνοι ἅπαντες. ἡμεῖς δὲ τὴν γυναῖκα μάλιστα μέτιμεν ἠνδραποδισμένην πρὸς αὐτῶν.

- Ἑρμῆς -

εἴσεσθε δὴ καθʼ ὅ τι καὶ ζητοῦμεν αὐτούς. τὸ νῦν δὲ ἅμα κηρύττωμεν.

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εἴ τις εἶδεν ἀνδράποδον Παφλαγονικὸν τῶν ἀπὸ Σινώπης βαρβάρων, ὄνομα τοιοῦτον οἷον ἀπὸ κτημάτων, ὕπωχρον, ἐν χρῷ κουρίαν, ἐν γενείῳ βαθεῖ, πήραν ἐξημμένον καὶ τριβώνιον ἀμπεχόμενον, ὀργίλον, ἄμουσον, τραχύφωνον, λοίδορον, μηνύειν ἐπὶ ῥητῷ αὐτόν.

- Δεσπότης α

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ἀνόμοιον, ὦ οὗτος, ὃ κηρύττεις· ὡς ἐκείνῳ γε ὄνομα ἦν παρʼ ἐμοὶ Κάνθαρος, καὶ ἐκόμα δὲ καὶ τό γένειον ἐτίλλετο καὶ τέχνην τὴν ἐμὴν ἠπίστατο ʼ ἀπέκειρεν γὰρ ἐν τῷ γναφείῳ καθήμενος ὁπόσον περιττὸν τοῖς ἱματίοις τῶν κροκύδων ἐπανθεῖ.

- Φιλοσοφία -

ἐκεῖνος αὐτός ἐστιν, ὁ οἰκέτης ὁ σός, ἀλλὰ νῦν φιλοσόφῳ ἔοικεν ἀκριβῶς ἑαυτὸν ἐπιγνάψας.

- Δεσπότης α -

ὢ τῆς τόλμης, ὁ Κάνθαρος φιλοσοφεῖ, φησίν, ἡμῶν δὲ οὐδεὶς λόγος.

- Δεσπότης -

β Ἀμέλει ἅπαντας ἀνευρήσομεν· ξυνίησιν γάρ, ὥς φησιν, αὕτη.

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- Ἑρμῆς -

τίς δʼ οὗτος ἄλλος ὁ προσιών ἐστιν, ὦ Ἡράκλεις, ὁ καλός, ὁ τὴν κιθάραν;

- Ἡρακλῆς -

Ὀρφεύς ἐστιν, σύμπλους ἐπὶ τῆς Ἀργοῦς ἐμός, ἥδιστος κελευστῶν ἁπάντων πρὸς γοῦν τὴν ᾠδὴν αὐτοῦ ἥκιστα ἐκάμνομεν ἐρέττοντες. χαῖρε, ὦ ἄριστε καὶ μουσικώτατε Ὀρφεῦ· οὐκ ἐπιλέλησαι γάρ που Ἡρακλέους.

- Ὀρφεύς -

νὴ καὶ ὑμεῖς γε, ὦ Φιλοσοφία καὶ Ἡράκλεις καὶ Ἑρμῆ. ἀλλὰ καιρὸς ἀποδιδόναι τὰ μήνυτρα, ὡς ἔγωγε πάνυ σαφῶς ὃν ζητεῖτε οἶδα.

- Ἑρμῆς -

οὐκοῦν δεῖξον, ὦ παῖ Καλλιόπης, ἔνθα ἐστὶν χρυσίου γάρ οὐδέν, οἶμαι, δέῃ σοφὸς ὤν.

- Ὀρφεύς -

εὖ φής. ἐγὼ δὲ τὴν μὲν οἰκίαν δείξαιμʼ ἂν ὑμῖν ἔνθα οἰκεῖ, αὐτὸν δὲ οὐκ ἄν, ὡς μὴ κακῶς ἀκούοιμι πρὸς αὐτοῦ· μιαρὸς γάρ εἰς ὑπερβολὴν καὶ μόνον τοῦτο ἐκμεμελέτηκεν.

- Ἑρμῆς -

δεῖξον μόνον.

- Ὀρφεύς -

αὕτη πλησίον. ἐγὼ δὲ ἄπειμι ὑμῖν ἐκποδών, ὡς μηδʼ ἴδοιμι αὐτόν.

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- Φιλοσοφία -

ἐπίσχες. οὐ γυναικός ἐστι φωνὴ ῥαψῳδούσης τι τῶν Ὁμήρου;

- Ἑρμῆς -

νὴ Δία· ἀλλʼ ἀκούσωμεν ὅ τι καὶ λέγει.

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ἐχθρὸς γάρ μοι κεῖνος ὁμῶς Ἀΐδαο πύλῃσιν, ὃς χρυσὸν φιλέει μὲν ἐνὶ φρεσίν, ἄλλο δʼ εἴπῃ.

- Ἑρμῆς -

οὐκοῦν τὸν Κάνθαρόν σοι μισητέον.

- Γυνή -

ξεινοδόκον κακὰ ῥέξεν, ὅ κεν φιλότητα παράσχῃ.

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περὶ ἐμοῦ τοῦτο τὸ ἔπος, οὗ τὴν γυναῖκα ᾤχετο ἀπάγων διότι αὐτὸν ὑπεδεξάμην.

- Γυνή -

οἰνοβαρές, κυνὸς ὄμματʼ ἔχων, κραδίην δʼ ἐλάφοιο, οὔτε ποτʼ ἐν πολέμῳ ἐναρίθμιος οὔτʼ ἐνὶ βουλῇ, Θερσίτʼ ἀκριτόμυθε, κακῶν πανάριστε κολοιῶν μάψ, ἀτὰρ οὐ κατὰ κόσμον, ἐριζέμεναι βασιλεῦσιν.

- Δεσπότης -

α Εἰκότως τῷ καταράτῳ τὰ ἔπη.

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Πρόσθε κύων, ὄπιθεν δὲ λέων, μέσση δὲ χίμαιρα δεινὸν ἀποπνείουσα τρίτου κυνὸς ἄγριον ὁρμήν.

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- Ἀνήρ -

οἴμοι, γύναι, ὅσα πέπονθας ὑπὸ κυνῶν τοσούτων. φασὶ δʼ αὐτὴν καὶ κυεῖν ἀπʼ αὐτῶν.

- Ἑρμῆς -

θάρρει, Κέρβερόν τινα τέξεταί σοι ἢ Γηρυόνην, ὡς ἔχοι ὁ Ἡρακλῆς οὗτος αὖθις πόνον. ἀλλὰ καὶ προΐασιν, ὥστε οὐδὲν δεῖ κόπτειν τὴν θύραν.

- Δεσπότης α -

ἔχω σε, ὦ Κάνθαρε. νῦν σιωπᾷς; φέρʼ ἴδωμεν ἅτινά σοι ἡ πήρα ἔχει, θέρμους ἴσως ἢ ἄρτου τρύφος. οὐ μὰ Δίʼ, ἀλλὰ ζώνην χρυσίου.

- Ἡρακλῆς -

μὴ θαυμάσῃς· κυνικὸς γὰρ ἔφασκεν εἶναι τὸ πρόσθεν ἐπὶ τῆς Ἑλλάδος, ἐνταῦθα δὲ Χρυσίππειος ἀκριβῶς ἐστιν. τοιγαροῦν Κλεάνθην οὐκ εἰς μακρὰν αὐτὸν ὄψει· κρεμήσεται γὰρ ἀπὸ τοῦ πώγωνος οὕτω μιαρὸς ὤν.

- Δεσπότης β

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σὺ δέ, ὦ κακέ, οὐ Ληκυθίων οὑμὸς δραπέτης τυγχάνεις οὐ μὲν οὖν ἄλλος. ὢ τοῦ γέλωτος. εἶτα τί οὐκ ἂν γένοιτο; καὶ Ληκυθίων φιλοσοφεῖ.

- Ἑρμῆς -

ὁ τρίτος δὲ οὗτος ἀδέσποτος ὑμῖν ἐστιν;

- Δεσπότης -

Γ Οὐδαμῶς, ἀλλʼ ὁ δεσπότης ἐγὼ ἑκὼν ἀφίημι αὐτὸν ἀπολωλέναι.

- Ἑρμῆς -

ὅτι τί;

- Δεστότης γ -

ὅτι δεινῶς τῶν ὑποσάθρων ἐστίν. τὸ δʼ ὄνομα Μυρόπνουν αὐτὸν ἐκαλοῦμεν.

- Ἑρμῆς -

Ἡράκλεις ἀλεξίκακε, ἀκούεις; ἔπειτα πήρα καὶ βάκτρον. — καὶ αὐτὸς ἀπόλαβε τὴν γυναῖκα σύ.

- Ἀνήρ -

μηδαμῶς. οὐκ ἂν ἀππλάβοιμι βιβλίον μοι τῶν παλαιῶν κυοῦσαν.

- Ἑρμῆς -

πῶς βιβλίον;

- Ἀνήρ -

ἔστιν τι, ὦ ἀγαθέ, Τρικάρανος βιβλίον.

- Ἑρμῆς -

, Οὐδὲν ἄτοπον, ἐπεὶ καὶ Τριφάλης.
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- Φιλοσοφία -

σόν, ὦ Ἑρμῆ, δικάζειν τὸ μετὰ τοῦτο.

- Ἑρμῆς -

οὕτω μοι δοκεῖ, ταύτην μέν, ἵνα μηδὲν τέρας μηδὲ πολυκέφαλον τέκῃ, οἴχεσθαι παρὰ τὸν ἄνδρα ὀπίσω ἐς τὴν Ἑλλάδα, τὼ δύο δὲ τούτω δραπετίσκω παραδοθέντε τοῖν δεσπόταιν μανθάνειν ἃ πρὸ τοῦ, τὸν μὲν ἀποπλύνειν τὰς ῥυπώσας τῶν ὀθονῶν, τὸν Ληκυθίωνα, τὸν Μυρόπνουν δὲ αὖθις ἀκεῖσθαι τῶν ἱματίων τὰ διερρωγότα, μαλάχῃ γε πρότερον μαστιγωθέντε. ἔπειτα καὶ τοῦτον παραδοθῆναι τοῖς πιττωταῖς, ὡς ἀπόλοιτο παρατιλλόμενος τὰ πρῶτα, ῥυπώσῃ προσέτι καὶ γυναικείᾳ τῇ πίττῃ, εἶτα ἐς τὸν Αἷμον ἀναχθέντα γυμνὸν ἐπὶ τῆς χιόνος μένειν συμπεποδισμένον τὼ πόδε.

- Κάνθαρος -

φεῦ τῶν κακῶν, ὀτοτοῖ, παππαπαιάξ.

- Δεσπότης α -

τί τοῦτο παρεντίθης τῶν τραγικῶν σου διαλόγων; ἀλλʼ ἀκολούθει παρὰ τοὺς πιττωτὰς ἤδη, ἀποδυσάμενός γε πρότερον τὴν λεοντῆν, ὡς γνωσθῇς ὄνος ὤν.
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ἀληθῆ ταῦτά φασιν, πάτερ, ὡς ἐμβάλοι τις φέρων αὑτὸν εἰς τὸ πῦρ κατέναντι Ὀλυμπίων, ἤδη πρεσβύτης ἄνθρωπος, οὐκ ἀγεννὴς θαυματοποιὸς τὰ τοιαῦτα; ἡ Σελήνη γὰρ ἡμῖν διηγεῖτο, αὐτὴ ἑωρακέναι καιόμενον λέγουσα.

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καὶ πάνυ ἀληθῆ, ὦ Ἄπολλον· ὡς μή ποτε γενέσθαι ὤφελεν.

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οὕτω χρηστὸς ὁ γέρων ἦν καὶ ἀνάξιος ἐν πυρὶ ἀπολωλέναι;

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καὶ τοῦτο μὲν ἴσως· ἀλλʼ ἐγὼ πολλὴν τὴν ἀηδίαν μέμνημαι ἀνασχόμενος τότε ὑπὸ κνίσης πονηρᾶς, οἵαν εἰκὸς ἀποφέρεσθαι ὀπτωμένων ἀνθρωπείων σωμάτων. εἰ γοῦν μὴ εἰς τὴν Ἀραβίαν ὡς εἶχον εὐθὺς ἀπιὼν ᾠχόμην, ἀπολώλειν ἄν, εὖ ἴσθι, ἀτοπίᾳ τοῦ καπνοῦ· καὶ ὅμως ἐν τοσαύτῃ εὐωδίᾳ καὶ ἀφθονίᾳ τῶν ἀρωμάτων καὶ ἐν λιβανωτῷ παμπόλλῳ μόλις αἱ ῥῖνες ἐπιλαθέσθαι μοι καὶ ἀπομαθεῖν ἤθελον τὴν κηλῖδα ἐκείνην τῆς ὀσμῆς, ἀλλὰ καὶ νῦν ὀλίγου δέω ναυτιᾶν ὑπομνησθεὶς αὐτῆς.

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τί δὲ βουλόμενος, ὦ Ζεῦ, τοιαῦτα εἴργασται ἑαυτόν; ἢ τί τὸ ἀγαθόν, ἀπανθρακωθῆναι ἐμπεσόντα εἰς τὴν πυράν;

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τοῦτο μὲν οὐκ ἄν, ὦ παῖ, φθάνοις καὶ Ἐμπεδοκλεῖ πρὸ αὐτοῦ ἐγκαλῶν, ὃς ἐς τοὺς κρατῆρας ἥλατο καὶ αὐτὸς ἐν Σικελίᾳ.

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μελαγχολίαν τινὰ δεινὴν λέγεις. ἀτὰρ οὗτός γε τίνα ποτὲ ἄρα τὴν αἰτίαν ἔσχε τῆς ἐπιθυμίας;

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αὐτοῦ σοι λόγον ἐρῶ ὃν ἔλεξε πρὸς τὴν πανήγυριν, ἀπολογούμενος πρὸς αὐτοὺς ὑπὲρ τῆς τελευτῆς.

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ἔφη γάρ, εἴ γε μέμνημαι — ἀλλὰ τίς αὕτη σπουδῇ πρόσεισι τεταραγμένη καὶ δακρύουσα, πάνυ ἀδικουμένῃ ἐοικυῖα; μᾶλλον δὲ Φιλοσοφία ἐστίν, καὶ τοὔνομά γε τοὐμὸν ἐπιβοᾶται σχετλιάζουσα. τί, ὦ θύγατερ, δακρύεις; ἢ τί ἀπολιποῦσα τὸν βίον ἐλήλυθας; ἆρα μὴ οἱ ἰδιῶται αὖθις ἐπιβεβουλεύκασί σοι ὡς τὸ πρόσθεν, ὅτε τὸν Σωκράτην ἀπέκτειναν ὑπὸ Ἀνύτου κατηγορηθέντα, εἶτα φεύγεις διὰ τοῦτο αὐτούς;

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οὐδὲν τοιοῦτον, ὦ πάτερ, ἀλλʼ ἐκεῖνοι μέν, ὁ πολὺς λεώς, ἐπῄνουν καὶ διὰ τιμῆς ἦγον, αἰδούμενοι καὶ θαυμάζοντές με καὶ μονονουχὶ προσκυνοῦντες, εἰ καὶ μὴ σφόδρα ξυνίεσαν ὧν λέγοιμι. οἱ δέ — πῶς ἂν εἴποιμι; — οἱ ξυνήθεις καὶ φίλοι φάσκοντες εἶναι καὶ τοὔνομα τοὐμὸν ὑποδυόμενοι, ἐκεῖνοί με τὰ δεινότατα εἰργάσαντο.

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οἱ φιλόσοφοι ἐπιβουλήν τινα ἐπιβεβουλεύκασί σοι;

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οὐδαμῶς, ὦ πάτερ, οἵ γε ξυνηδίκηνταί μοι καὶ αὐτοί.

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πρὸς τίνων οὖν ἠδίκησαι, εἰ μήτε τοὺς ἰδιώτας μήτε τοὺς φιλοσόφους αἰτιᾷ;

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εἰσίν τινες, ὦ Ζεῦ, ἐν μεταιχμίῳ τῶν τε πολλῶν καὶ τῶν φιλοσοφούντων, τὸ μὲν σχῆμα καὶ βλέμμα καὶ βάδισμα ἡμῖν ὅμοιοι καὶ κατὰ τὰ αὐτὰ ἐσταλμένοι· ἀξιοῦσι γοῦν ὑπʼ ἐμοὶ τάττεσθαι καὶ τοὔνομα τὸ ἡμέτερον ἐπιγράφονται, μαθηταὶ καὶ ὁμιληταὶ καὶ θιασῶται ἡμῶν εἶναι λέγοντες· ὁ βίος δὲ παμμίαρος αὐτῶν, ἀμαθίας καὶ θράσους καὶ ἀσελγείας ἀνάπλεως, ὕβρις οὐ μικρὰ καθʼ ἡμῶν. ὑπὸ τούτων, ὦ πάτερ, ἠδικημένη πέφευγα.

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δεινὰ ταῦτα, ὦ θύγατερ. ἀλλὰ τί μάλιστα ἠδικήκασί σε;

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σκόπει, ὦ πάτερ, εἰ μικρά. σὺ γὰρ κατιδὼν τὸν βίον ἀδικίας καὶ παρανομίας μεστὸν ἅτε ἀμαθίᾳ καὶ ὕβρει ξυνόντα καὶ ταραττόμενον ὑπʼ αὐτῶν, κατελεήσας τὸ ἀνθρώπειον ὑπὸ τῇ ἀγνοίᾳ ἐλαυνόμενον ἐμὲ κατέπεμψας, ἐντειλάμενος ἐπιμεληθῆναι ὡς παύσαιντο μὲν ἀδικοῦντες ἀλλήλους καὶ βιαζόμενοι καὶ ὅμοια τοῖς θηρίοις βιοῦντες, ἀναβλέψαντες δὲ πρὸς τὴν ἀλήθειαν εἰρηνικώτερον ξυμπολιτεύοιντο. ἔφης γοῦν πρός με καταπέμπων, ἅ μὲν πράττουσιν οἱ ἄνθρωποι καὶ ὡς διάκεινται ὑπὸ τῆς ἀμαθίας, ὦ θύγατερ, καὶ αὐτὴ ὁρᾷς· ἐγὼ δέ (ἐλεῶ γὰρ αὐτούς) σέ, ἣν μόνην ἰάσασθαι ἂν τὰ γιγνόμενα οἶμαι, προκρίνας ἐξ ἁπάντων ἡμῶν πέμπω ἰασομένην.

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οἶδα πολλὰ καὶ ταῦταΟἶδα πολλὰ καὶ ταῦτα : The expression is unusual, and possibly wrong. Various conjectures are πολλὰ καὶ τοιαῦτα, πολλὰ τοιαῦτα, and (Capps) ἄλλα πολλὰ καὶ ταῦτα. Perhaps πολλὰ κατ' αὐτά (i.e. τὰ γιγνόμενα) ? εἰπὼν τότε. σὺ δὲ τὰ μετὰ ταῦτα ἤδη λέγε, ὅπως μὲν ὑπεδέξαντό σε καταπταμένην τὸ πρῶτον, ἅτινα δὲ νῦν ὑπʼ αὐτῶν πέπονθας.

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ἦιξα μέν, ὦ πάτερ, οὐκ ἐπὶ τοὺς Ἕλληνας εὐθύς, ἀλλʼ ὅπερ ἐδόκει μοι χαλεπώτερον τοῦ ἔργου εἶναι, τὸ βαρβάρους παιδεύειν καὶ διδάσκειν, τοῦτο πρῶτον ἠξίουν ἐργάσασθαι· τὸ Ἑλληνικὸν δὲ εἴων ὡς ῥᾷστα ὑποβαλέσθαι οἷόν τεοἷόν τε after ὑποβαλέσθαι Mras: after χαλινὸν MSS. καὶ τάχιστα, ὥς γε ᾤμην, ἐνδεξόμενον τὸν χαλινὸν καὶ ὑπαχθησόμενον τῷ ζυγῷ. ὁρμήσασα δὲ εἰς Ἰνδοὺς τὸ πρῶτον, ἔθνος μέγιστον τῶν ἐν τῷ βίῳ, οὐ χαλεπῶς ἔπεισα καταβάντας ἀπὸ τῶν ἐλεφάντων ἐμοὶ συνεῖναι, ὥστε καὶ γένος ὅλον, οἱ Βραχμᾶνες, τοῖς Νεχραίοις καὶ Ὀξυδράκαις ὅμορον, οὗτοι πάντες ὑπʼ ἐμοὶ τάττονται καὶ βιοῦσίν τετε Fritzsche: γε MSS. κατὰ τὰ ἡμῖν δοκοῦντα, τιμώμενοι πρὸς τῶν περιοίκων ἁπάντων, καὶ ἀποθνήσκουσι παράδοξόν τινα τοῦ θανάτου τρόπον.

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τοὺς γυμνοσοφιστὰς λέγεις. ἀκούω γοῦν τά τε ἄλλα περὶ αὐτῶν καὶ ὅτι ἐπὶ πυρὰν μεγίστην ἀναβάντες ἀνέχονται καιόμενοι, οὐδὲν τοῦ σχήματος ἢ τῆς καθέδρας ἐντρέποντες.ἐκτρέποντες N, edd.; but cf. Peregr., 25. ἀλλʼ οὐ μέγα τοῦτο· ἔναγχος γοῦν καὶ Ὀλυμπίασιν τὸ ὅμοιον ἐγὼ εἶδον γενόμενον, εἰκὸς δὲ καὶ σὲ παρεῖναι καιομένου τότε τοῦ γέροντος.

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οὐδὲ ἀνῆλθον, ὦ πάτερ, εἰς Ὀλυμπίαν δέει τῶν καταράτων ἐκείνων οὓς ἔφην, ὅτι πολλοὺς αὐτῶν ἑώρων ἀπιόντας, ὡς λοιδορήσαιντο τοῖς ξυνεληλυθόσι καὶ βοῆς τὸν ὀπισθόδομον ἐμπλήσωσιν ὑλακτοῦντες, ὥστε οὐδὲ εἶδον ἐκεῖνον ὅπως ἀπέθανεν.

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μετὰ δʼ οὖνδ’ οὖν Jacobitz: γοῦν MSS. τοὺς Βραχμᾶνας εἰς Αἰθιοπίαν εὐθύς, εἶτα εἰς Αἴγυπτον κατέβην, καὶ ξυγγενομένη τοῖς ἱερεῦσιν καὶ προφήταις αὐτῶν καὶ τὰ θεῖα παιδεύσασα ἐς Βαβυλῶνα ἀπῆρα Χαλδαίους καὶ μάγους μυήσουσα, εἶτα εἰς Σκυθίαν ἐκεῖθεν, εἶτα εἰς Θρᾴκην, ἔνθα μοι Εὔμολπός τε καὶ Ὀρφεὺς συνεγενέσθην, οὓς καὶ προαποστείλασα ἐς τὴν Ἑλλάδα, τὸν μὲν ὡς τελέσειεν αὐτούς, τὸν Εὔμολπον — ἐμεμαθήκει γὰρ τὰ θεῖα παρʼ ἡμῶν ἅπαντα — τὸν δὲ ὡς ἐπᾴδων προσβιβάζοι τῇ μουσικῇ, κατὰ πόδας εὐθὺς εἱπόμην.
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καὶ τὸ μὲν πρῶτον εὐθὺς ἐλθοῦσαν οὔτε πάνυ ἠσπάσαντο οἱ Ἕλληνες οὔτε ὅλως ἀπέκλεισαν· κατʼ ὀλίγον δὲ προσομιλοῦσα ἑπτὰ ἐκ τῶν ἁπάντων ἑταίρους καὶ μαθητὰς προσηγαγόμην, καὶ ἄλλον ἐξ Σάμου καὶ ἄλλον ἐξ Ἐφέσου καὶ Ἀβδηρόθεν ἄλλον, ὀλίγους παντάπασιν.
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μεθʼ οὓς τὸ σοφιστῶν φῦλον οὐκ οἶδʼ ὅπως μοι παρενεφύετο, οὔτε ζηλοῦν τἀμὰ ἐς βάθος οὔτε κομιδῇ ἀπᾷδον, ἀλλʼ οἷον τὸ Ἱπποκενταύρων γένος, σύνθετόν τι καὶ μικτὸνμικτὸ Ν: μικρὸν ΓΒ. ἐν μέσῳ ἀλαζονείας καὶ φιλοσοφίας πλαζόμενον, οὔτε τῇ ἀγνοίᾳ τέλεον προσεχόμενον οὔτε ἡμᾶς ἀτενέσι τοῖς ὀφθαλμοῖς καθορᾶν δυνάμενον, ἀλλʼ οἷον λημῶντες ὑπὸ τοῦ ἀμβλυώττειν ἀσαφές τι καὶ ἀμυδρὸν ἡμῶν εἴδωλον ἢ σκιὰν ἐνίοτε ἰδόντες ἄν· οἱ δὲ ᾤοντο ἀκριβῶς πάντα κατανενοηκέναι. ὅθεν παρʼ αὐτοῖς ἡ ἀχρεῖος ἐκείνη καὶ περιττὴ σοφία καί, ὡς αὐτοὶ ᾤοντο, ἀπρόσμαχος ἀνεφλέγετο, αἱ κομψαὶ καὶ ἄποροι καὶ ἄτοποι ἀποκρίσεις καὶ δυσέξοδοι καὶ λαβυρινθώδεις ἐρωτήσεις.
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εἶτα κωλυόμενοι καὶ ἐλεγχόμενοι πρὸς τῶν ἑταίρων τῶν ἐμῶν ἠγανάκτουν καὶ συνίσταντο ἐπʼ αὐτούς, καὶ τέλος δικαστηρίοις ὑπῆγον καὶ παρεδίδοσαν πιομένους τοῦ κωνείου. ἐχρῆν μὲν οὖν ἴσως τότε φυγεῖν εὐθὺς καὶ μηκέτι ἀνέχεσθαι τὴν συνουσίαν αὐτῶν· νῦν δὲ Ἀντισθένης με καὶ Διογένης καὶ μετὰ μικρὸν Κράτης καὶ Μένιππος οὗτος ἔπεισαν ὀλίγον ὅσον ἐπιμετρῆσαι τῆς μονῆς, ὡς μήποτε ὤφελον· οὐ γὰρ ἂν τοσαῦτα ἐπεπόνθειν ὕστερον.

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οὐδέπω μοι λέγεις, ὦ Φιλοσοφία, τίνα ἠδίκησαι, ἀλλὰ ἀγανακτεῖς μόνον.

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καὶ μὴν ἄκουε, ὦ Ζεῦ, ἡλίκα ἐστίν. μιαρὸν γάρ τι φῦλον ἀνθρώπων καὶ ὡς τὸ πολὺ δουλικὸν καὶ θητικόν, οὐ ξυγγενόμενον ἡμῖν ἐκ παίδων ὑπʼ ἀσχολίας· ἐδούλευεν γὰρ ἢ ἐθήτευεν ἢ ἄλλας τινὰς τέχνας οἵας εἰκὸς τοὺς τοιούτους ἐμάνθανεν, σκυτεύειν ἢ τεκταίνειν ἢ περὶ πλυνοὺς ἔχειν ἢ ἔρια ξαίνειν, ὡς εὐεργὰ εἴη ταῖς γυναιξὶν καὶ εὐμήρυτα καὶ κατάγοιτο εὐμαρῶς ὁπότε ἢ κρόκην ἐκεῖναι στρέφοιεν ἢ μίτον κλώθοιεν. τοιαῦτα τοίνυν ἐν παισὶπαῖσι Ν: πᾶσι ΓΜΗΧΒϹ. μελετῶντες οὐδὲ ὄνομα τὸ ἡμέτερον ᾔδεσαν. ἐπεὶ δὲ εἰς ἄνδρας τελεῖν ἤρξαντο καὶ κατεῖδον τὴν αἰδῶ, ὅση παρὰ τῶν πολλῶν ἐστιν τοῖς ἑταίροις τοῖς ἐμοῖς, καὶ ὡς ἀνέχονται οἱ ἄνθρωποι τὴν παρρησίαν αὐτῶν καὶ χαίρουσιν θεραπευόμενοι καὶ συμβουλεύουσι πείθονται καὶ ἐπιτιμώντων ὑποπτήσσουσι, ταῦτα πάντα τυραννίδα οὐ μικρὰν ἡγοῦντο εἶναι.

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τὸ μὲν δὴ μανθάνειν ὅσα τῇ τοιαύτῃ προαιρέσει πρόσφορα μακρὸν ἦν, μᾶλλον δὲ κομιδῇ ἀδύνατον, αἱ τέχναι δὲ γλίσχραι, καὶ σὺν πόνῳ καὶ μόγις ἱκανὰ παρέχειν ἐδύναντο. ἐνίοις δὲ καὶ ἡ δουλεία βαρὺ καί (ὥσπερ οὖν ἐστιν) ἀφόρητον ἐφαίνετο. ἔδοξε δὴ σκοπουμένοις τὴν ὑστάτην ἄγκυραν, ἣν ἱερὰν οἱ ναυτιλλόμενοί φασιν, καθιέναι, καὶ ἐπὶ τὴν βελτίστην ἀπόνοιαν ὁρμήσαντες, ἔτι τε καὶ τόλμαν καὶ ἀμαθίαν καὶ ἀναισχυντίαν προσπαρακαλέσαντες, αἵπερ αὐτοῖς μάλιστα συναγωνίζονται, καὶ λοιδορίας καινὰςκαινὰς Γ: κενὰς Ν: τινὰς BC. Cf. Icarom., 30. ἐκμελετήσαντες, ὡς πρόχειροι εἶεν καὶ ἀνὰ στόμα, ταύτας μόνας ξυμβολὰς ἔχοντες — ὁρᾷς ὁποῖα πρὸς φιλοσοφίαν ἐφόδια; — σχηματίζουσιν καὶ μετακοσμοῦσιν αὑτοὺς εὖ μάλα εἰκότως καὶ πρὸς ἐμέ, οἷόν τι ἀμέλει ὁ Αἴσωπός φησι ποιῆσαι τὸν ἐν τῇ Κύμῃ ὄνον, ὃς λεοντῆν περιβαλόμενος καὶ τραχὺ ὀγκώμενος ἠξίου λέων καὶ αὐτὸς εἶναι· καί πού τινες καὶ ἦσαν ἴσως οἱ πιστεύοντες αὐτῷ.
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τὰ δʼ ἡμέτερα πάνυ ῥᾷστα, ὡς οἶσθα„ καὶ ἐς μίμησιν πρόχειρα — τὰ προφανῆ λέγω — καὶ οὐ πολλῆς τῆς πραγματείας δεῖ τριβώνιον περιβαλέσθαι καὶ πήραν ἐξαρτήσασθαι καὶ ξύλον ἐν τῇ χειρὶ ἔχειν καὶ βοᾶν, μᾶλλον δὲ ὀγκᾶσθαι ἢ ὑλακτεῖν, καὶ λοιδορεῖσθαι ἅπασιν· τὴν ἀσφάλειαν γὰρ αὐτοῖς τοῦ μηδὲν ἐπὶ τούτῳ παθεῖν ἡ πρὸς τὸ σχῆμα αἰδὼς παρέξειν ἔμελλεν. ἡ ἐλευθερία δὲ πρόχειρος ἄκοντος τοῦ δεσπότου, κἂν εἰ βούλοιτο ἀπάγειν, παταχθησομένου τῷ ξύλῳ. καὶ τὰ ἄλφιτα οὐκέτʼ ὀλίγα οὐδὲ ὡς πρὸ τοῦ μᾶζα ψιλή, τὸ δὲ ὄψον οὐοὐ ΝΓ1, edd.: ἢ Γ2 BA. τάριχος ἢ θύμον, ἀλλὰ κρέα παντοδαπὰ καὶ οἶνος οἷος ἥδιστος, καὶ χρυσίον παρʼ ὅτου ἂν ἐθέλωσι· δασμολογοῦσι γὰρ ἐπιφοιτῶντες ἤ, ὡς αὐτοί φασιν, ἀποκείρουσιν τὰ πρόβατα, δώσειν τε πολλοὺς οἴονταιοἶόν τε ΓM. ἢ αἰδοῖ τοῦ σχήματος ἢ δέει τοῦ μὴ ἀκοῦσαι κακῶς.
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καὶ γὰρ αὖ κἀκεῖνο ἑώρων, οἶμαι, ὡς ἐξ ἴσου καταστήσονται τοῖς ὀρθῶς φιλοσοφοῦσιν, οὐδέ τις ὁ δικάσων καὶ διακρινῶν τὰ τοιαῦτα ἔσται, ἢν μόνον τὰ ἔξω ᾖ ὅμοια. ἀρχὴν γὰρ οὐδὲ τὸν ἔλεγχον δέχονται, ἢν ἔρηταί τις οὑτωσὶ κοσμίως καὶ κατὰ βραχύ, ἀλλʼ εὐθὺς βοῶσιν καὶ ἐπὶ τὴν ἀκρόπολιν τὴν ἑαυτῶν ἀναφεύγουσι, τὴν λοιδορίαν, καὶ πρόχειρον τὸ ξύλον. καὶ ἢν μὲν τὰ ἔργα ζητῇς, οἱ λόγοι πολλοί, ἢν δὲ ἀπὸ τῶν λόγων κρίνειν ἐθέλῃς, τὸν βίον ἀξιοῦσι σκοπεῖν.
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τοιγαροῦν ἐμπέπλησται πᾶσα πόλις τῆς τοιαύτης ῥᾳδιουργίας, καὶ μάλιστα τῶν Διογένη καὶ Ἀντισθένη καὶ Κράτητα ἐπιγραφομένων καὶ ὑπὸ τῷ κυνὶ ταττομένων, οἳ τὸ μὲν χρήσιμον ὁπόσον ἔνεστι τῇ φύσει τῶν κυνῶν, οἷον τὸ φυλακτικὸν ἢ οἰκουρικὸν ἢ φιλοδέσποτον ἢ μνημονικόν, οὐδαμῶς ἐζηλώκασιν, ὑλακὴν δὲ καὶ λιχνείαν καὶ ἁρπαγὴν καὶ ἀφροδίσια συχνὰ καὶ κολακείαν καὶ τὸ σαίνειν τὸν διδόντα καὶ περὶ τραπέζας ἔχειν, ταῦτα ἀκριβῶς ἐκπεπονήκασιν.
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ὄψει τοίνυν μετὰ μικρὸν οἷα ἔσται. οἱ γὰρ ἐκ τῶν ἐργαστηρίων ἅπαντες ἀναπηδήσαντες ἐρήμους τὰς τέχνας ἐάσουσιν ὅταν ὁρῶσι σφᾶς μέν, πονοῦντας καὶ κάμνοντας ἕωθεν ἐς ἑσπέραν ἐπικεκυφότας τοῖς ἔργοις, μόγις ἀποζῶντας ἐκ τῆς τοιαύτης μισθαρνίας, ἀργοὺς δὲ καὶ γόητας ἀνθρώπους ἐν ἅπασιν ἀφθόνοις βιοῦντας, αἰτοῦντας μὲν τυραννικῶς, λαμβάνοντας δὲ προχείρως, ἀγανακτοῦντας δέ, εἰ μὴ λάβοιεν, οὐκ ἐπαινοῦντας δέ, οὐδʼ εἰ λάβοιεν. ταῦτα ὁ ἐπὶ Κρόνου βίος δοκεῖ αὐτοῖς καὶ ἀτεχνῶς τὸ μέλι αὐτὸ ἐς τὰ στόματα ἐσρεῖν ἐκ τοῦ οὐρανοῦ.
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καὶ ἧττον ἂν δεινὸν τὸ πρᾶγμα ἦν, εἰ τοιοῦτοι ὄντες μηδὲν εἰς ἡμᾶς ἄλλο ἐξύβριζον· οἱ δέ, μάλα σεμνοὶ καὶ σκυθρωποὶ τὰ ἔξω καὶ τὰ δημόσια φαινόμενοι, ἢν παιδὸς ὡραίου ἢ γυναικὸς λάβωνται καλῆς ἢ ἐλπίσωσιν,ἐλπίσωσιν Fritzsche reads καὶ λήσειν ἐλπίσωσιν. But Lucian is thinking of incidents like that in his Symp., 15 (I, p. 426). σιωπᾶν ἄξιον οἷα ποιοῦσιν. ἔνιοι δὲ καὶ ξένων τῶν σφετέρων γυναῖκας ἀπάγουσι μοιχεύσοντες κατὰ τὸν Ἰλιέα ἐκεῖνον νεανίσκον, ὡς φιλοσοφοῖεν δὴ καὶ αὗται· εἶτα κοινὰς αὐτὰς ἅπασι τοῖς ξυνοῦσι προθέμενοι Πλάτωνός τι δόγμα οἴονται ποιεῖν, οὐκ εἰδότες ὅπως ὁ ἱερὸς ἐκεῖνος ἠξίου κοινὰς ἡγεῖσθαι τὰς γυναῖκας.
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ἃ μὲν γὰρ ἐν τοῖς συμποσίοις δρῶσιν καὶ ἃ μεθύσκονται, μακρὸν ἂν εἴη λέγειν. καὶ ταῦτα ποιοῦσι πῶς οἴει κατηγοροῦντες αὐτοὶ μέθης καὶ μοιχείας καὶ λαγνείας καὶ φιλαργυρίας· οὐδὲν γοῦν οὕτως εὕροις ἂνἂν Bélin; not in MSS. ἄλλο ἄλλῳ ἐναντίον ὡς τοὺς λόγους αὐτῶν καὶ τὰ ἔργα. οἷον κολακείαν μισεῖν φασιν, κολακείας ἕνεκα τὸν Γναθωνίδην ἢ τὸν Στρουθίαν ὑπερβαλέσθαι δυνάμενοι. ἀληθεύειν τοὺς ἄλλους προτρέποντες, οὐκ ἂν οὐδὲ κινῆσαι τὴν γλῶτταν μὴ μετὰ τοῦ καὶ ψεύσασθαι δύναιντο. ἡδονὴ πᾶσιν ἐχθρὸν τῷ λόγῳ καὶ ὁ Ἐπίκουρος πολέμιος, ἔργῳ δὲ διὰ ταύτην ἅπαντα πράττουσιν. τὸ δʼ ὀξύχολον καὶ μικραίτιον καὶ πρὸς ὀργὴν ῥᾴδιον ὑπὲρ τὰ βρεφύλλια τὰ νεογνά· γέλωτα γοῦν οὐ μικρὸν παρέχουσι τοῖς θεωμένοις, ὁπόταν ὑπὸ τῆς τυχούσης αἰτίας ἐπιζέσῃ μὲν αὐτοῖς ἡ χολή, πελιδνοὶ δὲ τὴν χροιὰν βλέπωνται, ἰταμόν τι καὶ παράφορον δεδορκότες, καὶ ἀφροῦ, μᾶλλον δὲ ἰοῦ, μεστὸν αὐτοῖς ᾖ τὸ στόμα.
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μὴ σύ γε κεῖθι τύχοις, ὅτε ὁ μιαρὸς ἐκεῖνος ἐκχεῖται βόρβορος, χρυσίον μὲν ἢ ἀργύριον, Ἡράκλεις, οὐδὲ κεκτῆσθαι ἀξιῶ·ἀξιῳ Ν: ἀξιῶν ΓΜΗΧΒϹ. ὀβολὸς ἱκανός, ὡς θέρμους πριαίμην· ποτὸν γὰρ ἢ κρήνη ἢ ποταμὸς παρέξει. καὶ μετʼ ὀλίγον αἰτοῦσιν οὐκ ὀβολοὺς οὐδὲ δραχμὰς ὀλίγας, ἀλλὰ πλούτους ὅλους, ὥστε τίς ἔμπορος τοσοῦτον ἀπὸ τοῦ φόρτου ἐμπολήσειεν ἂν ὅσον τούτοις φιλοσοφία ἐς χρηματισμὸν συντελεῖ; εἶτʼ ἐπειδὰν ἱκανῶς συλλέξωνται καὶ ἐπισιτίσωνται, ἀπορρίψαντες ἐκεῖνο τὸ δύστηνον τριβώνιον ἀγροὺς ἐνίοτε καὶ ἐσθῆτας τῶν μαλθακῶν ἐπρίαντο καὶ παῖδας κομήτας καὶ συνοικίας ὅλας, μακρὰ χαίρειν φράσαντες τῇ πήρᾳ τῇ Κράτητος καὶ τῷ τρίβωνι τῷ Ἀντισθένους καὶ τῷ πίθῳ τῷ Διογένους.
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οἱ ἰδιῶται δὲ ταῦτα ὁρῶντες καταπτύουσιν ἤδη φιλοσοφίας καὶ ἅπαντας εἶναι τοιούτους οἴονται κἀμὲ τῆς διδασκαλίας αἰτιῶνται, ὥστε πολλοῦ ἤδη χρόνου ἀδύνατόν μοι γεγένηται κἂν ἕνα τινὰ προσαγαγέσθαι αὐτῶν, ἀλλὰ τὸ τῆς Πηνελόπης ἐκεῖνο πάσχω· ὁπόσον γὰρ δὴ ἐγὼ ἐξυφήνω, τοῦτο ἐν ἀκαρεῖ αὖθις ἀναλύεται. ἡ Ἀμαθία δὲ καὶ ἡ Ἀδικία ἐπιγελῶσιν, ὁρῶσαι ἀνεξέργαστον ἡμῖν τὸ ἔργον καὶ ἀνήνυτον τὸν πόνον.

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οἷα, ὦ θεοί, πέπονθεν ἡμῖν ἡ Φιλοσοφία πρὸς τῶν καταράτων ἐκείνων. ὥστε ὥρα σκοπεῖν ὅ τι καὶ πρακτέον ἢ ὅπως αὐτοὺς μετελευστέον. ὁ μὲν γὰρ κεραυνὸς ἀπάγει μιᾷ πληγῇ καὶ ὁ θάνατος ταχύς.

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ἐγώ σοι,σοι Fritzsche: τοι MSS. ὦ πάτερ, ὑποθήσομαι· μισῶ γὰρ καὶ αὐτὸς ἤδη τοὺς ἀλαζόνας ἀμούσους ὄντας, ὑπὲρ τῶν Μουσῶν ἀγανακτῶν. κεραυνοῦ μὲν γὰρ ἢ τῆς σῆς δεξιᾶς οὐδαμῶς ἐκεῖνοι ἄξιοι, τὸν Ἑρμῆν δὲ αὐτοκράτορα, εἰ δοκεῖ, τῆς κολάσεως κατάπεμψον ἐπʼ αὐτούς, ὃς ἅτε δὴ περὶ λόγους ἔχων καὶ αὐτὸς τάχιστα εἴσεται τούς τε ὀρθῶς φιλοσοφοῦντας καὶ τοὺς μή. εἶτα τοὺς μὲν ἐπαινέσεται, ὡς τὸ εἰκός, οἱ δὲ κολασθήσονται ὅπως ἂν ἐκείνῳ παρὰ τὸν καιρὸν δοκῇ.

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εὖ λέγεις, ὦ Ἄπολλον. ἀλλὰ καὶ σύ, ὦ Ἡράκλεις, ἅμα καὶ τὴν Φιλοσοφίαν αὐτὴν ἔχοντες ἄπιτε ὡς τάχιστα εἰς τὸν βίον. τρισκαιδέκατον γοῦν ἆθλον οἴου τοῦτον οὐ σμικρὸν ἐκτελέσειν, ἢν ἐκκόψῃς μιαρὰ οὕτω καὶ ἀναίσχυντα θηρία.

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καὶ μὴν ἄμεινον ἦν, ὦ πάτερ, τὴν κόπρον ἐκκαθᾶραι αὖθις τὴν Αὐγέου ἢ τούτοις συμπλέκεσθαι. ἀπίωμεν δʼ ὅμως.

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ἄκουσα μέν, ἀκολουθητέον δὲ κατὰ τὰ δόξαντα τῷ πατρί.

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Κατίωμεν, ὡς κἂν ὀλίγους αὐτῶν ἐπιτρίψωμεν σήμερον. ποίαν δὲ χρὴ τραπέσθαι, ὦ Φιλοσοφία; σὺ γὰρ οἶσθα ὅπου εἰσίν. ἢ πρόδηλον ὅτι ἐν τῇ Ἑλλάδι;

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οὐδαμῶς, ἢ πάνυ ὀλίγοι, ὅσοι ὀρθῶς φιλοσοφοῦσιν, ὦ Ἑρμῆ. οὗτοι δὲ οὐδὲν Ἀττικῆς πενίας δέονται, ἀλλʼ ἔνθα πολὺς χρυσὸς ἢ ἄργυρος ὀρύττεται, ἐκεῖ που ζητητέοι εἰσὶν ἡμῖν.

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οὐκοῦν εὐθὺ τῆς Θρᾴκης ἀπιτέον.

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εὖ λέγεις, καὶ ἡγήσομαί γε ὑμῖν τῆς ὁδοῦ. οἶδα γὰρ τὰ Θρᾳκῶν ἅπαντα, συχνάκις ἐπελθών. καί μοι τήνδε ἤδη τραπώμεθα.

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ποίαν λέγεις;

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ὁρᾶτε, ὦ Ἑρμῆ καὶ Φιλοσοφία, δύο μὲν ὄρη μέγιστα καὶ κάλλιστα ὀρῶν ἁπάντων (Αἷμός ἐστιν τὸ μεῖζον, ἡ καταντικρὺ δὲ Ῥοδόπη) πεδίον δὲ ὑποπεπταμένον πάμφορον, ἀπὸ τῶν προπόδων ἑκατέρων εὐθὺς ἀρξάμενον, καί τινας λόφους τρεῖς πάνυ καλοὺς ἀνεστηκότας, οὐκ ἀμόρφους τὴν τραχύτητα, οἷον ἀκροπόλεις πολλὰς τῆς ὑποκειμένης πόλεως. καὶ ἡ πόλις γὰρ ἤδη φαίνεται.

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νὴ Δίʼ, ὦ Ἡράκλεις, μεγίστη καὶ καλλίστη ἁπασῶν· πόρρωθεν γοῦν ἀπολάμπει τὸ κάλλος. καί τις καὶ ποταμὸς μέγιστος παραμείβεται, πάνυ ἐν χρῷ ψαύων αὐτῆς.

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Ἕβρος μὲν οὗτος, ἡ δὲ πόλις ἔργον Φιλίππου ἐκείνου. καὶ ἡμεῖς ἤδη πρόσγειοι καὶ ὑπονέφελοι·ὑπονέφελοι edd.: ἐπινέφελοι MSS. ὥστε ἐπιβαίνωμεν ἀγαθῇ τύχῃ.

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οὕτω γινέσθω. τί δʼ οὖν χρὴ ποιεῖν, ἢ πῶςἢ πῶς Bekker: ὅπως MSS. τὰ θηρία ἐξιχνευτέον;

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τοῦτο μὲν σὸν ἤδη ἔργον, ὦ Ἑρμῆ· κῆρυξ γὰρ εἶ, ὥστε οὐκ ἂν φθάνοις κηρύττων.

+ Ἑρμῆς +

οὐδὲν τοῦτο χαλεπόν, ἀλλὰ τά γε ὀνόματα οὐκ ἐπίσταμαι αὐτῶν. σὺ οὖν, Φιλοσοφία, λέγε οὕστινας ὀνομαστέον, καὶ τὰ σημεῖα προσέτι.

+ Φιλοσοφία +

οὐδὲ αὐτὴ μὲν οἶδα τὸ σαφὲς οἵτινες ὀνομάζονται διὰ τὸ μὴ ξυγγεγενῆσθαί ποτε αὐτοῖς· ἀπὸ δʼ οὖν τῆς ἐπιθυμίας ἣν ἔχουσι περὶ τὰ κτήματα, οὐκ ἂν ἁμάρτοις προσκαλῶν Κτήσωνας ἢ Κτησίππους ἢ Κτησικλέας ἢ Εὐκτήμονας ἢ Πολυκτήτους.

+ +
+ Ἑρμῆς +

εὖ λέγεις. ἀλλὰ τίνες οὗτοί εἰσιν ἢ τί περισκοποῦσιν καὶ αὐτοί; μᾶλλον δὲ καὶ προσίασιν καί τι καὶ ἐρέσθαι θέλουσιν.

+ Ἀνήρ +

ἆρʼ ἂν ἔχοιτε ἡμῖν, ὦ ἄνδρες, εἰπεῖν, ἢ σύ, ὦ βελτίστη, εἴ τινας τρεῖς γόητας ἅμα εἴδετε καί τινα γυναῖκα ἐν χρῷ κεκαρμένην εἰς τὸ Λακωνικόν, ἀρρενωπὴν καὶ κομιδῇ ἀνδρικήν;

+ Φιλοσοφία +

παπαῖ, τὰ ἡμέτερα οὗτοι ζητοῦσιν.

+ Ἀνήρ +

πῶς τὰ ὑμέτερα; δραπέται γὰρ ἐκεῖνοι ἅπαντες. ἡμεῖς δὲ τὴν γυναῖκα μάλιστα μέτιμεν ἠνδραποδισμένην πρὸς αὐτῶν.

+ Ἑρμῆς +

εἴσεσθε δὴδὴ Gesner: δὲ MSS. καθʼ ὅ τι καὶ ζητοῦμεν αὐτούς. τὸ νῦν δὲ ἅμα κηρύττωμεν.

+

εἴ τις εἶδενεἶδεν Fritzsche: not in MSS. ἀνδράποδον Παφλαγονικὸν τῶν ἀπὸ Σινώπης βαρβάρων, ὄνομα τοιοῦτον οἷον ἀπὸ κτημάτων, ὕπωχρον, ἐν χρῷ κουρίαν, ἐν γενείῳ βαθεῖ, πήραν ἐξημμένον καὶ τριβώνιον ἀμπεχόμενον, ὀργίλον, ἄμουσον, τραχύφωνον, λοίδορον, μηνύειν ἐπὶ ῥητῷ αὐτόν.

+ Δεσπότης α

+ +
+ +

ἀνόμοιον, ὦαὐτὸν. || ἀνόμοιον, ὦ Harmon: αὐτονόμῳ. || νοῶ MSS. οὗτος, ὃ κηρύττεις· ὡς ἐκείνῳ γε ὄνομα ἦν παρʼ ἐμοὶ Κάνθαρος, καὶ ἐκόμα δὲ καὶ τὸ γένειον ἐτίλλετο καὶ τέχνην τὴν ἐμὴν ἠπίστατο· ἀπέκειρεν γὰρ ἐν τῷ γναφείῳ καθήμενος ὁπόσον περιττὸν τοῖς ἱματίοις τῶν κροκύδων ἐπανθεῖ.

+ Φιλοσοφία +

ἐκεῖνος αὐτός ἐστιν, ὁ οἰκέτης ὁ σός, ἀλλὰ νῦν φιλοσόφῳ ἔοικεν ἀκριβῶς ἑαυτὸν ἐπιγνάψας.ἐπιγνάψας Γ2Χ2ΗΒΑ: ἐπιγράψας ΓΧ1Ν.

+ Δεσπότης α +

ὢ τῆς τόλμης, ὁ Κάνθαρος φιλοσοφεῖ, φησίν, ἡμῶν δὲ οὐδεὶς λόγος.οὐδεὶς λόγος In Γ the double point (:) indicating a change of speaker follows φησίν, not λογος.

+ Δεσπότης +

β Ἀμέλει ἅπαντας ἀνευρήσομεν· ξυνίησιν γάρ, ὥς φησιν, αὕτη.

+ +
+ Ἑρμῆς +

τίς δʼ οὗτος ἄλλος ὁ προσιών ἐστιν, ὦ Ἡράκλεις, ὁ καλός, ὁ τὴν κιθάραν;

+ Ἡρακλῆς +

Ὀρφεύς ἐστιν, σύμπλους ἐπὶ τῆς Ἀργοῦς ἐμός, ἥδιστος κελευστῶν ἁπάντων· πρὸς γοῦν τὴν ᾠδὴν αὐτοῦ ἥκιστα ἐκάμνομεν ἐρέττοντες. χαῖρε, ὦ ἄριστε καὶ μουσικώτατε Ὀρφεῦ· οὐκ ἐπιλέλησαι γάρ που Ἡρακλέους.

+ Ὀρφεύς +

νὴ καὶ ὑμεῖς γε, ὦ Φιλοσοφία καὶ Ἡράκλεις καὶ Ἑρμῆ. ἀλλὰ καιρὸς ἀποδιδόναι τὰ μήνυτρα, ὡς ἔγωγε πάνυ σαφῶς ὃν ζητεῖτε οἶδα.

+ Ἑρμῆς +

οὐκοῦν δεῖξον, ὦ παῖ Καλλιόπης, ἔνθα ἐστίν· χρυσίου γὰρ οὐδέν, οἶμαι, δέῃ σοφὸς ὤν.

+ Ὀρφεύς +

εὖ φής. ἐγὼ δὲ τὴν μὲν οἰκίαν δείξαιμʼ ἂν ὑμῖν ἔνθα οἰκεῖ, αὐτὸν δὲ οὐκ ἄν, ὡς μὴ κακῶς ἀκούοιμι πρὸς αὐτοῦ· μιαρὸς γὰρ εἰς ὑπερβολὴν καὶ μόνον τοῦτο ἐκμεμελέτηκεν.

+ Ἑρμῆς +

δεῖξον μόνον.

+ Ὀρφεύς +

αὕτη πλησίον. ἐγὼ δὲ ἄπειμι ὑμῖν ἐκποδών, ὡς μηδʼ ἴδοιμι αὐτόν.

+ +
+ Φιλοσοφία +

ἐπίσχες. οὐ γυναικός ἐστι φωνὴ ῥαψῳδούσης τι τῶν Ὁμήρου;

+ Ἑρμῆς +

νὴ Δία· ἀλλʼ ἀκούσωμεν ὅ τι καὶ λέγει.

+ Γυνήδραπετίς (N) edd. Prior to Bekker. +

+ἐχθρὸς γάρ μοι κεῖνος ὁμῶς Ἀΐδαο πύλῃσιν, + +ὃς χρυσὸν φιλέει μὲν ἐνὶ φρεσίν, ἄλλο δὲ εἴπῃ. +

+ Ἑρμῆς +

οὐκοῦν τὸν Κάνθαρόν σοι μισητέον.

+ Γυνή +

ξεινοδόκονμισητέον: ξεινοδόκον Γ, thus giving (by the double point) ξεινοδόκον . . . παράσχῃ to the Wife. Other MSS. and all previous editions give these words to Hermes, reading μισητέον ὃς ξεινοδόκον. κακὰ ῥέξεν, ὅ κεν φιλότητα παράσχῃ.

+ Ἀνήρ +

περὶ ἐμοῦ τοῦτο τὸ ἔπος, οὗ τὴν γυναῖκα ᾤχετο ἀπάγων διότι αὐτὸν ὑπεδεξάμην.

+ Γυνή +

+ +οἰνοβαρές, κυνὸς ὄμματʼ ἔχων, κραδίην δʼ ἐλάφοιο, + +οὔτε ποτʼ ἐν πολέμῳ ἐναρίθμιος οὔτʼ ἐνὶ βουλῇ, + +Θερσίτʼ ἀκριτόμυθε, κακῶν πανάριστε κολοιῶν + +μάψ, ἀτὰρ οὐ κατὰ κόσμον, ἐριζέμεναι βασιλεῦσιν. +

+ Δεσπότης +

α Εἰκότως τῷ καταράτῳτῷ καταράτῳ Harmon: τοῦ καταράτου MSS. τὰ ἔπη.

+ Γυνή +

+ +Πρόσθε κύων, ὄπιθεν δὲ λέων, μέσση δὲ χίμαιρα + +δεινὸν ἀποπνείουσα τρίτου κυνὸς ἄγριονἄγριον Fritzsche: ἀγρίου MSS. ὁρμήν. +
+ +
+ Ἀνήρ +

οἴμοι, γύναι, ὅσα πέπονθας ὑπὸ κυνῶν τοσούτων. φασὶ δʼ αὐτὴν καὶ κυεῖν ἀπʼ αὐτῶν.

+ Ἑρμῆς +

θάρρει, Κέρβερόν τινα τέξεταί σοι ἢ Γηρυόνην, ὡς ἔχοι ὁ Ἡρακλῆς οὗτος αὖθις πόνον. ἀλλὰ καὶ προΐασιν, ὥστε οὐδὲν δεῖ κόπτειν τὴν θύραν.

+ Δεσπότης α +

ἔχω σε, ὦ Κάνθαρε. νῦν σιωπᾷς; φέρʼ ἴδωμεν ἅτινά σοι ἡ πήρα ἔχει, θέρμους ἴσως ἢ ἄρτου τρύφος.Γ has double points after ἔχει and τρύφος, but the fact that μὴ θαυμάσῃς is addressed to one person favours running the speech on rather than (e.g.) giving θέρμους . . . τρύφος to ΔΕΣΠΟΤΗΣ B. οὐ μὰ Δίʼ, ἀλλὰ ζώνην χρυσίου.

+ Ἡρακλῆς +

μὴ θαυμάσῃς· κυνικὸς γὰρ ἔφασκεν εἶναι τὸ πρόσθεν ἐπὶ τῆς Ἑλλάδος, ἐνταῦθα δὲ Χρυσίππειος ἀκριβῶς ἐστιν.ἀκριβῶς ἐστιν Double point in Γ. τοιγαροῦν Κλεάνθην οὐκ εἰς μακρὰν αὐτὸν ὄψει· κρεμήσεται γὰρ ἀπὸ τοῦ πώγωνος οὕτω μιαρὸς ὤν.

+ Δεσπότης β

+ +
+ +

σὺ δέ, ὦ κακέ, οὐ Ληκυθίων οὑμὸς δραπέτης τυγχάνεις;τυγχάνεις Γ1: τυγχάνεις ὤν Γ2, cett., Cf. Plato, Gorg., 502 B and Rep. 369 B, cited by Goodwin, G. M. T., § 902, and references in F. Karsten, de Ellipseos Usu Luc. (1889), p. 36, including from Lucian Eun., 2, Abd., 15, Vit. Auct., 19; cf. also below, Eun., 8. οὐ μὲν οὖν ἄλλος. ὢ τοῦ γέλωτος. εἶτα τί οὐκ ἂν γένοιτο; καὶ Ληκυθίων φιλοσοφεῖ.

+ Ἑρμῆς +

ὁ τρίτος δὲ οὗτος ἀδέσποτος ὑμῖν ἐστιν;

+ Δεσπότης γ +

Οὐδαμῶς, ἀλλʼ ὁ δεσπότης ἐγὼ ἑκὼν ἀφίημι αὐτὸν ἀπολωλέναι.

+ Ἑρμῆς +

ὅτι τί;

+ Δεσπότης γ +

ὅτι δεινῶς τῶν ὑποσάθρων ἐστίν. τὸ δʼ ὄνομα Μυρόπνουν αὐτὸν ἐκαλοῦμεν.

+ Ἑρμῆς +

Ἡράκλεις ἀλεξίκακε, ἀκούεις; ἔπειτα πήρα καὶ βάκτρον. — καὶ αὐτὸς ἀπόλαβε τὴν γυναῖκα σύ.

+ Ἀνήρ +

μηδαμῶς. οὐκ ἂν ἀπολάβοιμι βιβλίον μοι τῶν παλαιῶν κυοῦσαν.

+ Ἑρμῆς +

πῶς βιβλίον;

+ Ἀνήρ +

ἔστιν τι, ὦ ἀγαθέ, Τρικάρανος βιβλίον.

+ Ἑρμῆς +

Οὐδὲν ἄτοπον, ἐπεὶ καὶ Τριφάλης.καὶ Τριφάλης MSS. add ὁ (not in N) τῶν κωμικῶν εἶς, which I excise as a patent gloss, and a mistaken one.
+ +
+ Φιλοσοφία +

σόν, ὦ Ἑρμῆ, δικάζειν τὸ μετὰ τοῦτο.

+ Ἑρμῆς +

οὕτω μοι δοκεῖ, ταύτην μέν, ἵνα μηδὲν τέρας μηδὲ πολυκέφαλον τέκῃ, οἴχεσθαι παρὰ τὸν ἄνδρα ὀπίσω ἐς τὴν Ἑλλάδα, τὼ δύο δὲ τούτω δραπετίσκω παραδοθέντε τοῖν δεσπόταιν μανθάνειν ἃ πρὸ τοῦ, τὸν μὲν ἀποπλύνειν τὰς ῥυπώσας τῶν ὀθονῶν, τὸν Ληκυθίωνα, τὸν Μυρόπνουν δὲ αὖθις ἀκεῖσθαι τῶν ἱματίων τὰ διερρωγότα, μαλάχῃ γε πρότερον μαστιγωθέντε.μαστιγωθέντε De Jong: μαστιγωθέντα MSS. ἔπειτα καὶ τοῦτον παραδοθῆναι τοῖς πιττωταῖς, ὡς ἀπόλοιτο παρατιλλόμενος τὰ πρῶτα, ῥυπώσῃ προσέτι καὶ γυναικείᾳ τῇ πίττῃ, εἶτα ἐς τὸν Αἷμον ἀναχθέντα γυμνὸν ἐπὶ τῆς χιόνος μένειν συμπεποδισμένον τὼ πόδε.

+ Κάνθαρος +

φεῦ τῶν κακῶν, ὀτοτοῖ, παππαπαιάξ.

+ Δεσπότης α +

τί τοῦτο παρεντίθης τῶν τραγικῶν σουσου Γ: σὺ other MSS. σου is right; the “dialogues” of Cantharus are his “diatribes.” διαλόγων; ἀλλʼ ἀκολούθει παρὰ τοὺς πιττωτὰς ἤδη, ἀποδυσάμενός γε πρότερον τὴν λεοντῆν, ὡς γνωσθῇς ὄνος ὤν.
diff --git a/data/tlg0062/tlg044/__cts__.xml b/data/tlg0062/tlg044/__cts__.xml index f4fd15169..498b3b8af 100644 --- a/data/tlg0062/tlg044/__cts__.xml +++ b/data/tlg0062/tlg044/__cts__.xml @@ -1,11 +1,17 @@ - + Toxaris vel amicitia - - + + Τόξαρις ἢ Φιλία Lucian, Vol. 5. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1936. - - \ No newline at end of file + + + Toxaris, or Friendship + Lucian, Vol. 5. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1936. + + + + diff --git a/data/tlg0062/tlg044/tlg0062.tlg044.perseus-eng1.xml b/data/tlg0062/tlg044/tlg0062.tlg044.perseus-eng1.xml new file mode 100644 index 000000000..f91699ec3 --- /dev/null +++ b/data/tlg0062/tlg044/tlg0062.tlg044.perseus-eng1.xml @@ -0,0 +1,2163 @@ + + + + + + +Toxaris, or Friendship +Lucian of Samosata +Austin Morris Harmon, 1878-1950 +National Endowment for the Humanities +Gregory Crane + +Gregory Crane +OCRd, tagged and added initial corrections to the text + + + +Perseus Digital Library +tlg0062.tlg001.1st1K-eng1.xml + +Available under a Creative Commons Attribution-ShareAlike 4.0 International License + +2023 +Trustees of Tufts University +United States + + + + + +Lucian + + +Austin Morris Harmon + + +Lucian of Samosata + +Trustees of Tufts University +Cambridge, MA +1936 + +5 + +The Hathi Trust + + + + + +

Text encoded in accordance with the latest EpiDoc standards

+ + +

This pointer pattern extracts section.

+ + + + + +Greek +Latin + + + + + + + + +
+Toxaris, or Friendship

A conversation between Toxaris, a Scythian, and Mnesippus, +a Greek, on the subject of friendship. Toxaris explains that +the memory of Orestes and Pylades is honoured in Scythia +despite the havoc they wrought there because the Scythians +regard them as models of loyal friendship, which they hold in +the highest esteem. The Greeks, he thinks, are better nowadays at praising than at practising it. To settle the question +of superiority, Mnesippus tells five stories of Greek loyalty, +and Toxaris five of Scythian: all are declared on oath to be +authentic and recent happenings. The outcome, however, +can only be a draw because no umpire has been appointed, +and the two swear friendship with each other.

+ +

+The stories, then, are the thing, and the dialogue is just a +framing-tale in which to display them. Its time is present. +Toxaris, therefore, has nothing but the name in common with +the Toxaris whom Lucian in his Scythian (Vol. VI) represents +to have come to Athens before Anacharsis and to have +received worship there after death as the Hero-Physician. +Yet this Toxaris too has visited Athens and lived long among +the Greeks. The dialogue takes place somewhere in Hellas, +but the scene is not definitely fixed. The manner of the +allusion to Athens in § 21 seems to exclude that city. The +diction of the piece suggests a relatively early date. It +may have been written about a.d. 163 in Asia.

+ +

+The oaths of Toxaris and Mnesippus attest Lucian’s +mastery of the stock devices of a story-teller rather than the +authenticity of his tales. Most of his stories, both Scythian +and Greek, are probable enough to be founded on fact. +Several are notably romantic, and were probably either made +up by Lucian or borrowed from current romances, in which +the hero usually had a friend as well as a sweetheart (cf. +A. Calderini, Caritone di Afrodisia, pp. 104-106). In the +matter of Scythia his dependence on literary sources has +been indicated by Rostovtzeff (Skythien und der Bosporus, +pp. 96-99), who has pointed out that his background is +realistic and plausible in its general effect, but inaccurate in +historical and. geographic details, and argues that he drew +extensively upon Greek novels with a Scythian plot.

 +

+ + +What about it, Toxaris? Do you Scythians +sacrifice to Orestes and Pylades, and have you come +to believe that they are gods? +

+

+We sacrifice, Mnesippus, we sacrifice; not, however, because we think them gods, but good men.

The existence of a cult of Orestes and Pylades in Scythia is not otherwise attested, and is credible only in a limited sense, as a local development of Greek hero-worship; see below, on the Oresteum, § 6.

+ +Is it your custom to sacrifice to good men when +they are dead, as if they were gods? +

+

+Not only that, but we honour them with festivals +and pilgrimages. +

+

+What do you crave from them? For surely it is +not to gain their grace that you sacrifice to them, in +view of the fact that they are dead. + + + + + +Well, we should be none the worse off, perhaps, +if even the dead should be gracious to us. However, +we think it will be better for the living if we do +not forget men of high achievement, and we honour +them after death because we consider that in this +way we can get many to wish to become like them. +

+ +

+ +In that matter, to be sure, your judgement is +sound. But as regards Orestes and Pylades, on +just what ground did you so admire them, that you +have put them on a parity with the gods, and that +too when they were trespassers upon your soil and— +what is most significant—enemies? Why, when the +Scythians of that day seized them after their shipwreck and dragged them off intending to sacrifice +them to Artemis, they set upon the keepers of their +prison, overpowered the watch, and not only slew +the king but carried off the priestess,

Both here and below in § 6 Lucian omits as self-understood the point that Orestes discovers the priestess to be his sister Iphigenia, previously thought to have perished at Aulis under the sacrificial knife.

nay even kidnapped Artemis herself, and then went. sailing +away, after having made a mock of the Scythian +commonwealth.

In the point that this version of the story makes the Greeks escape by overpowering the Scythians and killing Thoas, their king, it differs significantly both from Euripides in the Iphigenia among the Taurians and from Sophocles in the Chryses, in which Thoas was killed, to be sure, but only after they had somehow got away and he had overtaken them at “Sminthe,” whose ruler, Chryses, turning out to be the son of Agamemnon and Chryseis, and so the half-brother of Orestes and Iphigenia, aids them to kill their pursuer. Elsewhere in extant ancient literature the Lucianic version is found only in Servius and in accounts derived from him (Serv. in Aen., II, 216; cf. [Hyginus], 261, and Mythogr. Vat., II, 202). It may have been the accepted version of the cult of Diana at Aricia (Preller, Robert), but cannot be of Latin origin. It is surely the early version, effaced in the literary tradition by the influence of Euripides, but perpetuated (as early myths often were) in art through a painting by some famous Hellenistic master, later reflected not only in Graeco- Roman sarcophagus-reliefs but in the murals of some Graeco- Scythian Oresteum (§6). Lucian’s knowledge of it may safely be ascribed to an allusion to those murals in the literary source from which he derives the curious mixture of fact and fiction in § 6.

So if that is why you honour those + + + + + + +heroes, you will very soon produce many like them! +Draw the conclusion for yourselves in the light of +what happened of old whether it is desirable for you +that many an Orestes and Pylades should descend +upon Scythia. To me it seems that very soon, under +those conditions, you would become irreligious yourselves, yes, godless, after the remainder of your gods +had been similarly shipped out of the country to +foreign parts. And then, I suppose, in place of the +whole company of gods, you will deify the men who +came to obtain them for export and will sacrifice +to the robbers of your temples as gods! +

+ +

+If that is not why you honour Orestes and Pylades, +do tell me, Toxaris, what other benefit have they +done you to bring it about that although formerly +you deemed them anything but gods, now, on the +contrary, you have made them pass for gods by +sacrificing to them, and you now bring victims to +men who at that time very nearly became victims ? +This conduct, you know, might be thought ridiculous +and inconsistent with that of former times. +

+

+As a matter of fact, Mnesippus, even these actions +that you have described evince nobility in those +men. That two should dare so bold a deed; that +they should sail so far from their own country as to +cruise out into the Pontus (still unexplored by any +of the Greeks except the force that fared upon the +Argo to Colchis) undismayed either by the fables +regarding it or by its name through any terror +inspired by the fact that it was called ‘ Inhospitable” (I suppose because savage peoples dwelt + + + +all about it);

According to Apollodorus (Strabo, VII, 298-299) the Pontus was at first called Azeinos (“Inhospitable”) because of its storminess and the ferocity of the tribes that surrounded it; later, after the Ionian settlements on its coast, it was called Huxeinos (“Hospitable”). Pindar knows both names (Pyth., IV, 203; Nem. IV, 49).

that after their capture they faced +the situation so courageously, and were not content +simply to make their escape but punished the king +for his insolence and took Artemis with them when +they sailed away—why is not all this admirable and +worthy of divine honour in some sort from all who +praise manhood? Yet that is not what we see in +Orestes and Pylades, to treat them as heroes. +

+ +

+ +Please go on and say what else they did that +is imposing and godlike ; since as far as concerns their +voyage and their foreign travel I could point you +many who are more godlike than they—the merchant +traders, and particularly the Phoenicians among +them, who not only sail into the Pontus or as far as +Lake Maeotis and the Cimmerian Bosporus,

The Sea of Azov and the Straits of Kertsch.

but +cruise everywhere in Greek and foreign waters; for +these fellows comb every single shore and every strand, +you may say, each year before returning late in the +autumn to their own country. On the same principle, +you should account them gods, even though most of +them are pedlars and, it may be, fishmongers ! + +

+ +

+ +Listen then, you amazing fellow, and learn how +much more generously than you Greeks we barbarians judge good men. In Argos and Mycenae +there is not even a respectable tomb of Orestes or + + + + + +Pylades to be seen, but among us a temple has been +assigned them, to both together, as was reasonable +since they were comrades, and sacrifices are offered +them, and all sorts of honours besides. The fact +that they were not Scythians but foreigners is no +hindrance to their having been accounted good men +and their being cherished by the foremost Scythians ; +for we do not enquire what country proper men come +from, nor do we bear a grudge if men who are not +friendly have done noble deeds; we commend what +they have accomplished and count them our own in +virtue of their achievements. +What especially impressed us in these men and +gains our commendation is this: it seemed to us +that as friends they, surely, had proved themselves +the best in the world, and had established precedents +for everyone else in regard to the way in which +friends should share all their fortunes. + +

+ +

+All that the +went through in each other’s company or for eac +other’s sake our ancestors inscribed on a tablet of +bronze which they set up in the Oresteum;

Nothing could be more natural than for some Graeco- Scythian city in South Russia (Crimea?) to have had an Oresteum like this, with a set of murals commemorating the exploits of Orestes and Pylades. Indeed, the existence of the paintings is practically guaranteed by two considerations: they represent a version of the story of Orestes among the Taurians that is not known to us prior to Lucian except in art; and that version, involving as it does his killing of the king, is not likely to have been preferred to the Euripidean by Lucian for his present purpose, if the paintings were imaginary. Here there seems to be a core of fact which Lucian can have derived only from some previous writer; and we may perhaps also safely believe that the deified heroes obtained sufficient prestige among the native part of the population of the city and its environs to gain them a Scythian name (Korakoi: §7 end). Compare the Herodotean tale (IV, 103) of the worship of Iphigenia among the Taurians. This kernel of fact, however, has been enveloped in a hull of fiction by transporting the sanctuary to a mythical Scythian capital without a name and making it the focus of a great national cult of friendship—a happy conceit in view of the custom of swearing “blood-brotherhood” (§ 37), but sheer fiction none the less. It is perhaps possible that Lucian drew the fact from some Hellenistic AListorian and supplied the fiction himself; but it is more likely that he found both already combined in his source, and connected with one or more of the tales of Scythian friendship that he puts into the mouth of Toxaris (cf. especially p. 173, n. 2).

and they +made it the law that the first study and lesson for + + + + + +their children should be this tablet and the memorising of all that had been written upon it. In point +of fact, every one of them would sooner forget the +name of his own father than fail to know the achievements of Orestes and Pylades. +But in the temple close, too, the very same matters +that are set forth on the tablet are to be seen represented in paintings by the ancients; Orestes voyaging with his friend, and then, after his ship had been +destroyed on the rocks, his arrest and preparation +for the sacrifice; Iphigenia is already consecrating +them. Opposite this, on the other wall, he is +depicted as just out of his fetters, slaying Thoas +and many more of the Scythians. Finally, they are +sailing off, with Iphigenia and the goddess; the +Scythians meanwhile are vainly laying hold of the +ship, which is already under way, hanging to the +rudders and trying to get aboard; then, unable to +accomplish anything, they swim back to land, some +of them because they are wounded, others for fear +of that. It is just there that one may see how much +good-will they displayed in each other’s interest; +I mean, in the engagement with the Scythians. +For the artist has portrayed each of them paying +no heed to the foemen opposite himself, but encountering those who are assailing the other, trying to meet +their missiles in his stead, and counting it nothing +to die if he saves his friend and intercepts with his +own body the stroke that is being directed at the +other. +

+ +

+That great good-will of theirs, that common front +amid those perils, that faithfulness and comradely + + + + +love, that genuineness and solidity of their affection +for one another were not, we thought, of this world, +but marked a spirit too noble for these men about +us of the common sort, who, as long as the course of +their friends is with the wind, take it ill if they do +not give them an equal share in all their delights, +but if even a slight breath sets against them, they +bear away, entirely abandoning them to their perils. +For I would have you know this also—Scythians +think that there is nothing greater than friendship, +and there is not anything upon which a Scythian +will pride himself more than on aiding a friend and +sharing his dangers, just as there is no greater disgrace among us than to bear the name of having +played false to friendship. That is why we honour +Orestes and Pylades, because they practised best +what Scythians hold good, and excelled in friendship, an achievement which we admire before all +things else; in token whereof we have given them +the name of Korakoi to go by, which in our language +is as much as to say “guiding spirits of friendship.” +

+ +

+ +Toxaris, it has turned out that Scythians are not +only good archers and better than all others in warfare, but the most convincing of all peoples at making +speeches. Anyhow, I, who formerly had a different +opinion, now myself think you do right in thus deifying +Orestes and Pylades. And I had failed, my accomplished friend, to grasp the fact that you are also a +good painter. Very animated indeed was the sketch + + + + +that you drew for us of the pictures in the Oresteum, +of the fighting of your heroes, and the wounds that +each bore for the other. However, I should not +have expected friendship to be so highly cherished +among the Scythians, for as they are inhospitable +and uncivilised I thought that they always were +well acquainted with hatred, anger, and bad humour +but did not enter into friendship even with their +closest kin, judging by all that we hear about them, +and especially the report that they eat their dead +fathers!

Alluded to also in Funerals, 21 (IV, p. 126). Cf. Herodotus, IV, 26 (of the Issedones), and I, 216 (of the Massagetae).

+

+ +

+ +Whether we are in general not only more just +than the Greeks towards our parents but more +reverential is a question which I would rather not +debate with you at present. But that Scythian +friends are far more faithful than Greek friends +and that friendship matters more with us than with +you is easily demonstrated; and in the name of your +Gods of Greece, do not listen to me with displeasure +if I mention one of the observations which I have +made after having lived with your people for a long +time now. +It seems to me that you Greeks can indeed say +all that is to be said about friendship better than +others, but not only fail to practise its works in a +manner that befits your words,—no, you are content +to have praised it and shown what a very good thing +it is, but in its times of need you play traitor to +your words about it and beat a hasty retreat, somehow or other, out of the press of deeds. And whenever your tragedians put friendships of this kind on + + + + +the stage and exhibit them to you, you bestow +praise and applause, yes, even tears upon them, +most of you, when they face danger for each other’s +sake; yet you yourselves dare not come out with +any praiseworthy deed for the sake of your friends. +On the contrary, if a friend happens to stand in need +of anything, those many tragic histories take wing +and vanish from your path on the instant, like +dreams, and leave you looking like those empty, +silent masks which, for all their open mouths, widely +agape, do not utter even the slightest sound. We +are your opposites; for we have as much the better +of you in practising friendship as we fall short of +you in talking about it. +

+ +

+If you like, then, let us do this; let us leave the +friends of former times to rest in peace, whomsoever, I mean, of the ancients either we or you are +able to enumerate; for there, to be sure, you would +outdo us by citing many trustworthy witnesses, +your poets, who have rehearsed in the most beautiful +of epic lines and lyric verses the friendship of Achilles +and Patroclus and the comradeship of Theseus, +Peirithous, and all the rest. Instead, let us take up +just a few of our own contemporaries and recount +their deeds, I for the Scythian side, you for the +Greek; then whichever of us wins in this by bringing out better = of friendship shall not only +be adjudged victor himself but shall be allowed to +name his country in the proclamation, inasmuch as +he will have taken part in a right glorious and +noble contest. For my own part, I think I would + + + + +much rather be defeated in single combat and have +my right hand cut off, which is the penalty for defeat +in Scythia, than to be pronounced inferior to anyone +else in the matter of friendship, and above all to a +Greek, when I am myself a Scythian. + +

+ +

+ +It is no mean undertaking, Toxaris, to engage in +single combat with a man-at-arms like yourself, +equipped with very accurate and well-sharpened +shafts of speech. Nevertheless, I shall not so +ignobly betray of a sudden the whole Greek cause +as to yield you the field. It would be shocking if, +when they two defeated as many Scythians as are +indicated by the stories and by those ancient paintings in your country which you described with such +histrionic expressiveness a little while ago, all the +Greeks, including so many peoples and so many +cities, should lose by default to you alone. If +that should take place, it would be fitting for me +to be docked, not of my right hand, as your people +are, but of my tongue. But ought we to set ourselves a limit to the number of these exploits of +friendship, or should we hold that the more of +them a man can tell, the better off he is as regards +the victory ? +

+

+By no means; let us prescribe that the victory +does not in this case reside with the greater numbers. +No, if yours turn out to be better and more telling +‘than mine, though equal in number, they will +obviously inflict more serious wounds upon me and +I shall succumb to your blows more quickly. + + + + +You are right, so let us settle how many will do. +Five, I should think, for each. . +

+

+I think so too; and you may speak first, after +taking oath that you will assuredly tell the truth. +Merely to make up such tales is not at all hard, and +there is no obvious means of disproof. But if you +should take your oath, it would not be right to +disbelieve you. +

+

+We shall do so, if you really think an oath is +at all essential. But which of our gods will satisfy +you? Zeus Philios? +

+

+Yes indeed; and I will take the oath of my own +country for you when I myself speak. +

+ +

+ +Well then, as Zeus Philios is my witness, I solemnly +swear that whatever I shall tell you I will say either +from my own knowledge or from information obtained +of others with all the accuracy that was possible, +without contributing any dramaturgy on my own part. +And the first friendship of which I shall give you +an account is that of Agathocles and Deinias, which +has become far-famed among the Ionians. +Agathocles of Samos, to whom I refer, lived not +long ago, and was peerless in friendship, as he +proved, but otherwise not at all superior to the +general run of Samians qjther in family or in means. + + + +He and Deinias, the son of Lyson, of Ephesus, +were friends from their boyhood. But Deinias +turned out to be enormously rich; and as was +natural in one whose wealth was new, he had many +others about him who were well enough as boon +companions and agreeable associates, but as far as +could be from friends.

+ +

+Well, for a time Agathocles was put to the test +among them, associating with them and drinking +with them, though he took little pleasure in that +kind of pastime; and Deinias held him in no higher +esteem than his toadies. But at length Agathocles +began to give offence by rebuking him frequently, +and. came to be considered a nuisance by reminding +him always of his ancestors and admonishing him +to keep what his father had acquired with much +labour and left to him. Consequently Deinias no +longer even took him along when he caroused about +the town, but used to go alone with those others, +trying to escape the eye of Agathocles. +

+ +

+In course of time those flatterers persuaded the +poor fellow that Charicleia was in love with him. +She was the wife of Demonax, a distinguished man, +foremost among the Ephesians in public affairs. +Notes from the woman kept coming into his house ; +also, half-faded wreaths, apples with a piece bitten +out, and every other contrivance with which gobetweens lay siege to young men, gradually working up their love-affairs for them and inflaming them +at the start with the thought that they are adored +(for this is extremely seductive, especially to those +who think themselves handsome), until they fall +unawares into the net.

+ +

+Charicleia was a dainty piece of femininity, but + + + +outrageously meretricious, giving herself to anyone +who happened to meet her, even if he should want +her at very little cost; if you but looked at her, she +nodded at once, and there was no fear that Charicleia +might perhaps be reluctant. She was clever too, in +every way, and an artist comparable with any +courtesan you please at alluring a lover, bringing +him into complete subjection when he was still of +two minds, and when at last he was in her toils +working him up and fanning his flame, now by anger, +now by flattery, soon by scorn and by pretending to +have an inclination for someone else. She was every +bit of her thoroughly sophisticated, that woman, and +plentifully armed with siege-engines to train upon +her lovers. +

+ +

+This, then, was the ally whom Deinias’ toadies +at that time enlisted against the boy, and they constantly played up to rer lead, unitedly thrusting +him into the affair with Charicleia. And she, who +already had given many young fellows a bad fall, +* who, times without number, had played at being in +love, who had ruined vast estates, versatile and +thoroughly practised mischief-maker that she was— +once she got into her clutches a simple youngster who +had no experience of such enginery, she would not +let him out of her talons but encompassed him all +round about and pierced him through and through, +until, when at last she had him wholly in her power, +she not only lost her own life through her quarry +but caused poor Deinias misfortunes without end.

+ +

+From the very first she kept baiting him with +those notes, sending her maid continually, making +out that she had cried, that she had lain awake, + + + + +and at last that she would hang herself for love, +poor girl, until the blessed simpleton became convinced that he was handsome and adored by the +women of Ephesus, and of course made a rendezvous +after many entreaties. + +

+ +

+ +After that, naturally, it +was bound to be an easy matter for him to be captured by a beautiful woman, who knew how to +please him with her company, to weep on occasion, +to sigh piteously in the midst of her conversation, to +lay hold of him when he was at last going away, +to run up to him when he came in, to adorn herself +in the way that would best please him, and of course +to sing and to strum the lyre.

+ +

+All this she had brought into play against Deinias ; +and then, when she discerned that he was in a bad +way, having by that time become thoroughly permeated with love and pliable, she employed another +artifice to complete the poor boy’s undoing. She pretended to be with child by him (this too is an effective +way to fire a sluggish lover); moreover, she discontinued her visits to him, saying that she was +kept in by her husband, who had found out about +their affair. +

+ +

+Deinias was now unable to bear the situation and +could not endure not seeing her. He wept, he sent +his toadies, he called upon the name of Charicleia, +he embraced her statue (having had one of marble +made for him), he wailed; at last he flung himself +on the ground and rolled about, and his condition +was absolute insanity. Naturally, the gifts which +he exchanged for hers were not on a par with apples +and wreaths, but whole apartment-houses, farms, +and serving-women, gay clothing, and all the gold +that she wanted. + + + + +Why make a long story of it? In a trice the +estate of Lyson, which had been the most famous +in Ionia, was completely pumped out and exhausted. + +

+ +

+And then, when at last he was drained dry, she +left him, pursued another gilded youth from Crete, +and went over to him; now she loved him, and he +put faith in it. +Neglected not only by Charicleia but by the +toadies, for they too had now gone over to the +Cretan whom she loved, Deinias sought out Agathocles, who had long known that things were going +badly with him. Though overcome with shame at +first, nevertheless he told the whole story—his +passion, his desperate straits, the woman’s disregard, the Cretan rival—and in conclusion said +that he would not remain alive if he could not +have Charicleia. Agathocles thought it unseasonable at that moment to remind Deinias that he used +never to be glad to see him, and him only, of all +his friends, but used always to give preference to +his toadies in those days. So he sold all that he +had, the house that he had inherited in Samos, +and came back bringing him the price, three talents. +When Deinias received this, it was at once patent +to Charicleia that in some way he had once more +become handsome. Again the maid, and the notes, +and reproof because he had not come for a long +while; and the toadies came running up to dangle +a line for him, seeing that Deinias was still good for +a meal. + +

+ +

+But when he had promised to come to her, +had actually come, in the early hours of the night, +and was inside the house, Demonax, the husband +of Charicleia, whether through accidental detection +of him or through arrangement with his wife—both + + + +stories are told—springing out upon him as if from +ambush, gave orders to lock the outer door and to +seize Deinias, threatening him with burning and +scourging and coming at him with drawn sword, +as an adulterer.

+ +

+Perceiving what a calamitous situation he was in, +Deinias seized a bar that lay near and killed not +only Demonax himself, striking him on the temple, +but also Charicleia, not with one blow in her case, but +by striking her first with the bar again and again +and afterwards with the sword of Demonax. The +servants stood speechless in the meantime, dazed +by the suddenness of the thing; then they tried to +seize him, but when he made at them too with the +sword, they fled, and Deinias made good his escape +in spite of his monstrous deed.

+ +

+The time that remained until dawn he spent with +Agathocles in going over all that had happened and +considering what would come of it in future. At +dawn the magistrates appeared, for by then the +thing had been noised abroad; they arrested +Deinias, who himself did not deny that he had +committed the murders, and brought him before the +Salariae’ who then administered Asia. He sent +im to the Emperor, and before long Deinias was +committed to the island of Gyaros, one of the +Cyclades, condemned by the Emperor to live there +in perpetual exile. +

+ +

+Agathocles alone of all his friends kept with him, +sailed with him to Italy, went to the trial with him, +and failed him in nothing. Moreover, when at +length Deinias went into exile, he did not desert his +comrade even then, but of his own accord sentenced +himself to live in Gyaros and share his exile; and + + + +when they were completely in want of necessities, +he joined the purple-fishers, dived with them, brought +home what he earned by this, and so supported +Deinias. Besides, when the latter fell ill, he took care +of him for a very long time, and when he died, did +not care to return again to his own country, but +remained there in the island, ashamed to desert his +friend even after his death.

+ +

+There you have the deed of a Greek friend which +took place not long ago; I hardly think five years +have passed since Agathocles died in Gyaros. +

+

+I do wish, Mnesippus, you had told this story +without taking an oath, so that I might have been +able to disbelieve it, for this Agathocles whom you +have described is very much of a Scythian friend. +However, I have no fear that you will be able to +name any other like him. +

+ +

+ +Listen then, Toxaris, to the tale of another, +Euthydicus of Chalcis. It was repeated to me +by Simylus, the sea-captain of Megara, who took his +solemn oath that he himself had seen the deed. +He said that he was making a voyage from Italy to +Athens at about the season of the setting of the +Pleiades, carrying a miscellaneous collection of +assengers, among whom was Euthydicus, and with +im Damon, also of Chalcis, his comrade. They were +of the same age, but Euthydicus was vigorous and +strong, while Damon was pale and sickly, just +convalescing, it seemed, from a prolonged illness. + + +

+ +

+As far as Sicily they had made a fortunate passage, +said Simylus; but when they had run through the +straits and in due time were sailing in the Adriatic +itself, a great tempest fell upon them. Why repeat +the many details of his story—huge seas, cyclones, +hail, and all the other evils of a storm? But when +they were at last abreast of Zacynthos,

Zante.

! sailing with +the yard bare, and also dragging hawsers in their +wake to check the fury of their driving, towards +midnight Damon became seasick, as was natural in +weather so rough, and began to vomit, leaning outboard. Then, I suppose because the ship was hove +down with greater force towards the side over which +he was leaning and the high sea contributed a send, +he fell overboard head-first ; and the poor fellow was +not even without his clothes, so as to have been able +to swim more easily. So he began at once to call for +help, choking and barely able to keep himself above +the water. +

+ +

+When Euthydicus, who happened to be undressed +and in his bunk, heard him, he flung himself into the +sea, got to Damon, who was already giving out (all +this was visible at a long distance because the moon +was shining) and helped him by swimming beside him +and bearing him up. The rest of them, he said, +wanted to aid the men and deplored their misfortune, +but could not do it because the wind that drove them +was too strong; however, they did at least something, +for they threw them a number of pieces of cork +and some spars, on which they might swim if they +chanced upon any of them, and finally even the gang +plank, which was not small. + + + + +Think now, in the name of the gods! what firmer +proof of affection could a man display towards a +friend who had fallen overboard at night into a sea so +wild, than that of sharing his death? I beg you, +envisage the tumult of the seas, the roar of the breaking water, the boiling spume, the night, the despair ; +then one man strangling, barely keeping up his head, +holding his arms out to his friend, and the other +leaping after him at once, swimming with him, fearing +that Damon would perish first. In that way you can +appreciate that in the case of Euthydicus too it is no +common friend whom I have described. +

+ +

+ +Did the men lose their lives, Mnesippus, or were +they unaccountably saved, somehow? I am very +concerned about them. +

+

+Never fear, Toxaris; they were saved and are now +at Athens, both of them, studying philosophy. +Simylus, to be sure, could only tell this tale about +what he had once seen in the night—the one falling +overboard, the other leaping after him, and both +swimming as long as he could distinguish them in the +darkness. But the sequel was told by Euthydicus +himself. In the beginning they came upon some +corks on which they supported themselves and kept +afloat uncomfortably, but afterwards, seeing the gang +plank at last, towards daybreak, they swam to it +and then, after climbing upon it, easily drifted to +Zacynthos. + + + +

+ +

+After these friends, who were by no means despicable, I should say, let me tell you now of a third who +was not a bit inferior to them.

+ +

+Eudamidas of Corinth had formed friendships with +Aretaeus of Corinth and Charixenus of Sicyon, who +were both rich, while he was extremely poor. When +he died, he left a will which very likely appeared +ridiculous to everyone else, but I hardly think it will +seem so to you, since you are a good man, a worshipper +of friendship, and a competitor for the first prize in it. +It was set down in the will: “I leave to Aretaeus my +mother to support and cherish in her old age, and to +Charixenus my daughter to bestow in marriage with +the largest dowry that he can give her out of his +own means” (besides an aged mother he had also +a daughter, already marriageable); “and if anything should befall either of these men in the +meantime, his interest is to go to the other.” When +this will was read, all who knew of the poverty of +Eudamidas but were unaware of the friendship which +he had with the men considered the thing a joke, and +every one of them went away laughing. ‘ What a +fine fortune Aretaeus and Charixenus, the lucky +fellows, are coming into,” said they, “if they must +pay out money to Eudamidas and have the dead +man inherit from them while they themselves are +still alive!” +

+ +

+The heirs to whom these legacies had been left, +on hearing of it, came at once to administer the will. +Charixenus, to be sure, outlived his friend only five +days; but Aretaeus proved himself the best of +legatees. Assuming both his own interest and the + + + +other’s, he supported Eudamidas’ mother and also +not long ago portioned his daughter off, giving, out +of five talents that he had, dowries of two talents to +his own daughter and two to his friend’s; moreover, +he thought fit that they should both be married on the +same day. +

+ +

+What is your opinion, Toxaris, of this man +Aretaeus? Has he set a bad example of friendship +in accepting such legacies and not playing false to his +his friend’s last will? Or shall we put him down +among those definitely elected as one of the five? +

+

+Yes, he too is noble; but to me Eudamidas is far +more wonderful for the confidence he had in his +friends. He made it plain that he himself would have +done likewise for them; indeed, he would not have +hung back if it had not been set down in a will, but +would have presented himself before all the rest as +an heir to such bequests by intestate succession. +

+ +

+ +You are quite right.—As the fourth I shall tell you +of Zenothemis, son of Charmolaus, of Massilia.

+ +

+He was pointed out to me in Italy when I was +there as an ambassador of my country, a handsome, +tall man, and a wealthy one, it seemed. His wife sat +beside him as he passed through the street on a +chariot ; not only was she repulsive in general, but +her right side was shrivelled and the eye wanting— +a hideously disfigured, unapproachable nightmare. +Then, when I expressed my surprise that he, a +handsome and attractive man, could endure to have +such a woman riding at his side, the person who + + + +had pointed him out told me what had made the +marriage obligatory. He was accurately informed +about it all, for he too was a Massaliote. +

+ +

+“Menecrates,” he said, “the father of the misshapen woman yonder, had a friend, Zenothemis, +who, like himself, was wealthy and distinguished. +In course of time Menecrates had his property +confiscated by judicial sentence, when he was +disfranchised by the Six Hundred for presenting +an unconstitutional measure. That,’ said he, “is +the punishment we Massaliotes inflict whenever +anyone proposes an unconstitutional enactment. +Menecrates was distressed, of course, by the condemnation itself, since in a moment he had become +poor instead of rich and dishonoured instead of +honoured; but most of all he was worried about +this daughter, who was then marriageable, and +eighteen; but even with all the wealth which her +father had possessed before his condemnation, no +well-born man, though poor, would readily have +agreed to accept her, so unfortunate was she in +her appearance. It was said, too, that she had +attacks of the falling sickness when the moon was +waxing. +

+ +

+“When he was lamenting these misfortunes to +Zenothemis, the latter said: ‘ Never fear, Menecrates; you shall not lack what you need, and your +daughter will find a husband worthy of her lineage.’ +As he spoke, he grasped him by the hand, took him +home, and shared his great wealth with him. Also, +he ordered a dinner prepared and invited his friends, +including Menecrates, to a wedding-feast, pretending +to have persuaded one of his comrades to promise to +marry the girl. When their dinner was over and + + + + +they had poured the libation to the gods, at that +moment Zenothemis held out to him his cup, full of +wine, and said: ‘ Accept, Menecrates, the lovingcup from your son-in-law, for I shall this day wed +your daughter Cydimache; her dowry I received +long ago, amounting to twenty-five talents.’ The +other said: ‘No, no, Zenothemis, do not! May I +never be so mad as to suffer you, who are young and +handsome, to make a match with an ugly, disfigured +girl!’ But while he was saying this, Zenothemis +picked up the girl bodily and went into his chamber, +from which he returned presently, after having made +her his wife.

+ +

+“From that time on he has lived with her, cherishing her beyond measure and taking her about with him +everywhere, as you see. +

+ +

+ Not only is he unashamed +of his marriage, but indeed seems to be proud of +it, offering it as proof that he thinks little of physical +beauty or ugliness and of wealth and glory, but has. +high regard for his friend, for Menecrates, and does +not believe that the latter’s worth, as regards +friendship, was lessened by the vote of the Six +Hundred.

+ +

+Already, however, Fortune has requited him for +this conduct. He has had a beautiful boy by this +ugly woman; and besides, only recently, when the +father took the child in his arms and brought him +into the Senate-house wreathed with leaves of olive +and dressed in black, in order that he might excite +greater pity on behalf of his grandfather, the baby +burst into laughter before the senators and clapped +his two hands, whereupon the senate, softened by +him, set the condemnation aside in favour of Menecrates, so that he is now in full possession of his rights + + + +and privileges through employing so tiny an. advocate +to present his case to the members in session.”

+ +

+Such are the deeds which, according to the +Massaliote, Zenothemis performed for his friend ; +as you see, they are not trivial, or likely to have +been done by many Scythians, who even in the +matter of concubines are said to be careful to select +the most beautiful. +

+ +

+We have the fifth remaining, and I do not purpose +to forget Demetrius of Sunium and tell of anyone +else. +Demetrius sailed to Egypt with Antiphilus of +Alopece, his friend from boyhood and comrade in their +military training. There they lived and studied +together; he himself followed the Cynic school of +philosophy under that sophist from Rhodes,

It has been suggested that this may have been Agathobulus (cf. p. 19, n. 3), but with little to go on except that Agathobulus must have been teaching Cynicism in Alexandria at about the time which this tale presupposes for the Rhodian sophist. It is hardly safe to assume that he cannot have had any rivals.

while +Antiphilus for his part studied medicine. Well, one +time Demetrius happened to have gone into Egypt +to see the pyramids and the statue of Memnon, for +he had heard that the pyramids, though high, cast +no shadow, and that Memnon utters a cry to the +rising sun. Eager, therefore, to see the pyramids +and tohear Memnon, Demetrius had cruised off up the +Nile six months before, leaving behind him Antiphilus, +who feared the journey and the heat. + +

+ +

+In the meantime the latter met with a calamity +which required a very staunch friend. His slave, +Syrus by name and Syrian by nationality, joined +certain temple-robbers, and entered the temple of + + + + +Anubis with them. They robbed the god of two +golden libation-bowls, a caduceus, also of gold, some +dog-headed figures of silver, and other such matters, +all of which they left in trust with Syrus. Then, +after their imprisonment (for they were taken when +they tried to sell something), they at once told everything when they were broken on the wheel, came +under escort to the house of Antiphilus, and fetched +out the stolen goods, which were lying under a bed +in a dark corner. Consequently Syrus was confined +at once, and with him his master, Antiphilus, who was +actually seized while he listened to a lecture by his +teacher. Nobody came to his assistance; on the +contrary, even his erstwhile friends turned their backs +upon him on the ground that he had robbed the +Anubideum and considered it an act of impiety on +their own part if they had ever drunk or eaten with +him. Moreover, the two remaining servants bundled +up everything in the house and made off. +

+ +

+Poor Antiphilus therefore remained in confinement +for a long time, regarded as the most villainous of all +the malefactors that there were in the prison, and the +Egyptian keeper, a superstitious fellow, thought to +gratify and avenge his god by exercising his authority +over Antiphilus with a heavy hand. Whenever he +defended himself, saying that he had not done anything of the sort, he was thought brazen-faced, and +was detested much more for it. Consequently, he +sickened at length and was ill, as might be expected +in view of the fact that he slept on the ground and at +night could not even stretch out his legs, which were +confined in the stocks. By day, to be sure, the collar +was sufficient, together with manacles upon one hand ; +but for the night he had to be fully secured by his + + + +bonds. Moreover, the stench of the room and its +stifling air (since many were confined in the same +place, cramped for room, and scarcely able to draw +breath), the clash of iron, the scanty sleep—all these +conditions were difficult and intolerable for such a +man, unwonted to them and unschooled to a life so +rigorous. +

+ +

+He was giving up the struggle and refusing even +to take food when Demetrius came back, knowing +nothing of what had happened until then. As soon +as he found out, he set off, just as he was, straight for +the prison at arun. At that time, however, he was +not admitted, for it was evening and the keeper had +long ago locked the door and gone to sleep, after +directing his servants to keep watch; but in the +morning he obtained admission by vehement entreaty. +After entering he made a long search for Antiphilus, +who had become unrecognisable through his miseries. +He went about examining each of the prisoners just +as people do who seek out their own dead amon +the altered bodies on battle-fields. Indeed, had he +not called his name aloud, ‘ Antiphilus, son of +Deinomenes,” he would not for a long time have +known which was he, so greatly had he been changed +by his dire straits. But Antiphilus, hearing his +voice, cried out; and, as Demetrius approached, +he parted his long hair, all unkempt and matted, +drew it away from his face, and so disclosed his +identity. At once both fell in a faint at the +unexpected sight.

+ +

+After a time Demetrius brought both himself and +Antiphilus to their senses, and ascertained from him +definitely how everything stood. Then he bade him +have no fear, and tearing his short cloak in two, put + + + +on one of the halves himself and gave the remainder +to Antiphilus, after stripping from him the filthy, +worn-out rags that he was wearing. +

+ +

+From that time +forth, too, he shared his life in every way, attending +and cherishing him; for by hiring himself out to the +shipmen in the harbour from early morning until +noon, he earned a good deal of money as a stevedore. +Then, on returning from his work, he would give part +of his pay to the keeper, thus rendering him tractable +and peaceful, and the rest sufficed well enough for +the maintenance of his friend. Each afternoon he +remained with Antiphilus, keeping him in heart; +and when night overtook him, he ‘sept just in front +of the prison door, where he had made a place to lie +and had put down some leaves.

+ +

+For some time they carried on in this way, Demetrius coming in without hindrance and Antiphilus +bearing his misfortune more lightly. +

+ +

+But later, after +a certain brigand had died in the prison (by poison, +it was thought) a close guard was instituted, and not +one of those who sought admission could enter the +gaol any longer. Perplexed and distressed over this +situation, as he had no other way to be with his +comrade, he went to the governor and incriminated +himself, alleging that he had been an accomplice in +the attempt upon Anubis.

+ +

+When he had made that statement, he was haled +straight to prison, and on being brought in with +Antiphilus, he managed with difficulty, by dint of +urgent entreaties addressed to the warden, to obtain +from him one concession, at least—that of being +confined near Antiphilus and in the same set of irons. +Then indeed, more than any other time, he displayed +the affection which he had for him, neglecting his own + + + +adversities (though he himself had fallen ill) but +taking care that Antiphilus should sleep as well as +possible and should suffer less distress. So they bore +their discomforts more easily by sharing them with +each other. +

+ +

+In time an accident occurred which relieved them +from further misfortune. One of the men in irons, +having somehow obtained possession of a file and +enlisted many of the prisoners in a plot, cut the chain +to which they were all attached in a row, with their +fetters strung upon it, and so set them allfree ; whereupon they easily killed the guards, who were few, and +escaped together. Well, those others scattered at +once, going wherever each one of them could, and +afterwards were arrested, most of them. Demetrius +and Antiphilus, however, remained where they were, +and seized Syrus just as he was about to go. When +daylight came, as soon as the prefect of Egypt +learned what had happened, hesent men tohunt down +the others, but summoned Demetrius and his friend +and freed them from imprisonment, praising them +because they alone did not run away.

+ +

+They were not the men, however, to be content +with being released in that way. Demetrius cried +out and made a great stir, saying that grave injustice +was being done them, since it would be thought that +they were criminals, and were being released by way +of mercy or commendation because they had not run +away; and at length they forced the magistrate to +undertake an accurate investigation of the affair. +When he discovered that they were not guilty, he +commended them, expressing very great admiration +for Demetrius, and in dismissing them condoled with +them over the punishment which they had undergone + + + +through their unjust imprisonment and presented +each of them with a gift out of his own pocket, +Antiphilus with ten thousand drachmas and Demetrius with twice as much. +

+ +

+Antiphilus is still in Egypt, but Demetrius left his +own twenty thousand to his friend and went away to +India, to join the Brahmans, merely saying to Antiphilus that he might fairly be held excusable for +leaving him now; for he himself would not want the +money as long as he remained what he was, able to +content himself with little, and Antiphilus would not +need a friend any longer, since his circumstances had +become easy.

+ +

+That, Toxaris, is what Greek friends are like. If +you had not previously calumniated us as priding +ourselves greatly upon words, I should have repeated +for you the very speech, a long one and a good one, +that Demetrius made in the court-room, not defending himself at all but only Antiphilus; weeping, +moreover, and imploring, and taking the whole thing +upon himself until Syrus under the lash exonerated +both of them. + +

+ +

+I have told you these few instances out of a greater +number (the first that my memory supplied), of +friends that were good and true; and now, dismounting from my steed, I yield the word henceforth to +you. How you are to make out that your Scythians +are not worse, but much better than these men, will +be your own look-out, if you are at all concerned +about your right hand, for fear of having it cut off. +But you must show yourself a man of prowess, for +you would put yourself in a laughable position if, +after your very expert laudation of Orestes and + + + +Pylades, you should reveal yourself a poor spokesman +on behalf of Scythia. +

+

+Well done, Mnesippus! You are giving me +- encouragement for my speech, as if it did not matter +at all to you whether you get the worst of it in our +dispute and have your tongue docked. However, I +shall begin at once, without any display of fine words +such as you have made; for that is not a Scythian +habit, especially when the deeds speak louder than +the words. And do not expect from us anything like +what you told of when you commended a man if he +married an ugly wife without a dowry, or if he gave +money to the amount of two talents to the daughter +of 'a friend on her marriage, or even, by Zeus, if he +allowed himself to be imprisoned when it was obvious +that he would soon be released; for those are very +paltry matters, and there is nothing of greatness or +bravery in them. + +

+ +

+I shall tell you of many deeds of +blood and battles and deaths for the sake of friends, +that you may know the achievements of your people +to be child’s play in comparison with those of the +Scythians.

+ +

+Yet it is not unaccountable that this is so with you +Greeks, but natural for you to praise these trivial +matters; for you lack, you entirely lack momentous +occasions for the display, of friendship, living as you do +in profound peace. Just so in calm weather a +man cannot tell whether his sailing-master is good ; +hé will need a storm to determine that. With us, +however, wars are continuous, and we are always +either invading the territory of others, or withdrawing before invaders, or meeting in battle over + + + + +pasturage or stolen cattle, where need for good +friends is greatest; and for that reason we cement +our friendships as strongly as we can, thinking this +to be the only irresistible and unconquerable weapon +of war. +

+ +

+First of all, I wish to tell you how we make our +friends. Not through boon-companionship, as you +do, nor because a man has been a comrade of ours +in military training or a neighbour. No, when we +see a brave man, capable of great achievements, we +all make after him, and we think fit to behave in +forming friendships as you do in seeking brides, paying them protracted court and doing everything in +their company to the end that we may not fall short +of attaining their friendship or be thought to deserve +rejection. And whena man has been singled out and +is at last a friend, there ensue formal compacts and the +most solemn of oaths that we will not only live with +one another but die, if need be, for each other; and +we do just that. For, once we have cut our fingers, +let the blood drip into a cup, dipped our sword-points +into it, and then, both at once, have set it to our +lips and drunk, there is nothing thereafter that can +dissolve the bond between us.

Cf. Herodotus, IV, 70, who, however, makes no reference to the point that both drink from the same cup at the same time, which is proved by a gold plaque from the tomb of Kul-Oba near Kertch (often reproduced; e.g., Minns, Scythians and Greeks, p. 203), where a drinking horn is used.

_ We are permitted +at most to enter into three such compacts, since a +man of many friends resembles, we think, promiscuous women with their lovers, and we consider +that his friendship is no longer of the same strength +when it has been split up into a multitude of +loyalties. +

+ +

+I shall begin with the affair of Dandamis, which + + + + + +happened recently. In our engagement with the +Sauromatae, when Amizoces had been taken +prisoner, his friend Dandamis—but stay! first let +me take my oath for you in our way, since that also +was part of the agreement that I made with you in +the beginning. I swear by Wind and Glaive that I +shall tell you no falsehood, Mnesippus, about Scythian +friends. +

+

+I scarcely felt the need of your swearing, but you +did well to avoid taking oath by any god! +

+

+What is that you say? Do you not think Wind +and Glaive are gods? Were you really so unaware +that there is nothing more important to mankind +than life and death? Well then, when we swear by +Wind and Glaive, we do so because the wind is the +source of life, and the glaive the cause of death.

Herodotus alludes to Scythian sword-worship (IV, 62), but says nothing of their worshipping the wind, which Rostovtzeff takes to be an invention of Lucian’s.

+ +Well, really, if that is the reason, you could have +many other such gods as Glaive is—Arrow, Spear, +Poison, Halter, and the like; for this god Death takes +many shapes and puts at our disposal an infinite +number of roads that lead to him. +

+

+Don’t you see how it smacks of sophists bickering +and lawyers in court for you to act this way, interrupting and spoiling my story? I kept still while you +were talking. + + + + + +I won’t do it again, anyhow, Toxaris, for you were +quite right in your reproof. Therefore, you may +proceed confidently, as if I were not even here while +you are talking, so silent shall I be for you. +

+ +

+ +The friendship of Dandamis and Amizoces was three +days old, counting from the time when they drank +each other’s blood, when the Sauromatae descended +upon our country with ten thousand horse ; and the +foot came over the border, it was said, in thrice that +number. As our people had not foreseen their +attack, they not only routed us completely when they +fell upon us, but slew many of the fighting men and +took the rest prisoners, except one or another who +succeeded in swimming over to the other side of the +river, where we had half our encampment and part +of the wagons; for that was the way in which we +had pitched our tents at the time, since for some +reason unknown to me it had seemed good to the +leaders of our horde—on both banks of the Tanais.

This dates the tale’s origin at a time when the Scythians and the Sauromatae, or Sarmatians, faced each other on opposite’sides of the Don, as Rostovtzeff has pointed out.

+ +

+At once they began to round up the cattle, secure +the prisoners, plunder the tents, and seize the +wagons, taking most of them with all their occupants +and offering violence to our concubines and wives +before our very eyes; and we were distressed over +the situation. + +

+ +

+But as Amizoces was being dragged +away—for he had been taken—he called upon his +friend by name because of his disgraceful captivity + + + + +and reminded him of the cup and the blood. When +Dandamis heard that, without an instant’s hesitation, +under the eyes of everyone he swam over to the +enemy. The Sauromatae rushed at him with +brandished javelins, intending to spear him to death, +but he called out “Zirin.”” If anyone says that, he is +not killed by them, but is received as coming to offer +ransom.

It is clear from the use of the word Zirin below that it does not mean “ransom” or “‘ransomer,” and cannot be connected with late Persian Zer, “gold,” as Vasmer suggests (Iranier in Siidrussland, p. 39). It must denote something like “brother,” “friend,” “envoy.”

+On being brought up to the leader, he demanded +his friend back, but the man asked for ransom; +he would not let him go, he said, unless he got a great +deal for him. Dandamis replied: “All that I had +has been carried off by your people; but if in any way +I can make payment as I stand, I am ready to proffer +it to you. Lay on me whatever command you will; +if you like, take me in his place and use me as you +please.” The Sauromatian answered: “There is +no need for you to put yourself completely in our +power, especially when you come as Zirin; pay part +of what you possess, and take away your friend.” +Dandamis asked what he would have; whereupon +the other demanded his eyes, and at once he allowed +them to be put out. When that had been done +and the Sauromatae had their ransom, taking Amizoces, he set off for home leaning upon him, and +by. swimming across together they got back to us in +safety. +

+ +

+This occurrence heartened all the Scythians, and +they no longer thought themselves beaten, seeing + + + + +that the greatest of all our treasures had not been +carried off by the enemy, but we still had among us +staunch resolution and loyalty to friends. Furthermore, the Sauromatae were daunted more than a +little by that same thing, when they considered what +manner of men they were about to face in pitched +battle, even though in the surprise attack for the +moment they had obtained the upper hand. So +when night had fallen, abandoning most of the flocks +and herds and firing the wagons, they vanished in +flight. Amizoces, however, could not bear to have +‘his own sight when Dandamis was blind, but put out +his eyes with his own hands; and now both of them +sit idle, maintained with every show of honour at +public expense by the Scythian folk. +

+ +

+What similar deed, Mnesippus, could you mention, +even if you were allowed to enumerate ten more +instances over and above your five, unsupported +by oath, if you liked, so that you might adorn them +with plenty of fiction? Then too, I have told you the +naked facts; but if you were describing anyone +like that, I know very well how many embellishments you would intersperse in the story, telling +how Dandamis pleaded, how he was blinded, what he +said, how he returned, how he was received with +laudation by the Scythians, and other matters such as +you Greeks are in the habit of manufacturing to +gratify your hearers. +

+ +

+But let me tell you about another man equally +honoured, Belitta, cousin of that same Amizoces. +He saw that his friend Basthes had been dragged +off his horse by a lion (it chanced that they were +hunting together), and already the lion, lying upon +him, had fastened upon his throat and was tearing him + + + +with his claws. Springing to the ground, he attacked +the animal from behind and tried to draw him away, +provoking him, diverting his attention, inserting +his fingers between his teeth, and endeavouring in +every possible way to extract Basthes from the grip +of his jaws, until at last the lion left Basthes halfdead and turning upon Belitta, seized and killed him. +In dying, however, he at least succeeded in stabbing +the lion in the breast with his sword, so that they all +died together, and in burying them we made two +barrows in close proximity, one for the friends and +one facing it for the lion.

This tale, with its lion (in South Russia, about a.d. 150!) and the poetic justice of the animal’s entombment, distinctly suggests a literary source, perhaps an epigram.

+

+ +

+The third friendship of which I shall tell you, +Mnesippus, is that of Macentes, Lonchates, and +Arsacomas. This Arsacomas fell in love with +Mazaea, the daughter of Leucanor, who had become +king in Bosporus,

History knows no king of Bosporus named Leucanor, nor any Eubiotus, set down below as his illegitimate brother and successor (§ 51). In a fragment of a Greek romance, however, of which the plot is laid in Scythia (Papiri della Societa Italiana, VIII, 981) there is a character, evidently a ruler, named Eubiotus, and Rostovtzeff points to this as evidence that Lucian’s tale, itself a miniature romance, is drawn. from some historical novel (Skythien und der Bosporus, p. 98). I have noted in it several passages which seem to be abridgements of a more detailed story.

when he was there on a mission +regarding the tribute which is regularly paid us by +the people of Bosporus but at that time was more +than two months overdue. Well, at the banquet +he caught sight of Mazaea, a tall and beautiful +girl, instantly fell in love with her and was hard hit. +The matter of the contributions had been settled + + + + + +already, and the king was giving him audience and +entertaining him in connection with his dismissal. +It is customary, however, in Bosporus for suitors to +bespeak brides at dinner and tell who they are that +they should think themselves worthy of acceptance, +and at this time it chanced that many of them were +at the banquet, kings and the sons of kings; Tigrapates the dynast of the Lazi was there, and Adyrmachus, the ruler of Machlyene, and many others. +Each of the suitors, after announcing that he has +come to propose, must then take dinner, lying in his +place among the others, in silence; but when they +have finished dinner, he must call for a goblet of +wine, pour a drink-offering upon the table, and sue +for the girl’s hand, commending himself freely +according to his standing in family or wealth or +power. +

+ +

+Many, therefore, in accordance with this usage +had poured their libation, made their request, and +enumerated their kingdoms and treasures. Then, +last of all, Arsacomas asked for the cup. He did not +make libation, for it is not our custom to pour out our +wine; on the contrary, we hold that to be an offence +to the god. Instead, he drank it out at a single +draught, and said: “O King, give me your daughter +Mazaea for my wife, since I am a much better match +than these men, at least in point of wealth and +property.”” Leucanor was surprised, for he knew that +Arsacomas was poor and just an ordinary Scythian, +and he asked: “How many cattle and how many +wagons have you, Arsacomas, since they constitute +the wealth of your people?” “Why,’ said he, +“I own no wagons or herds, but I have two noble +friends, such as no other Scythian has.” + + +

+ +

+Well, at the time they laughed at him on account +of this remark and ignored him, thinking that he +was drunk; Adyrmachus was preferred, and in the +morning was to take away his bride along Lake +Maeotis to the Machlyans. +

+ +

+But Arsacomas returned +home and informed his friends how he had been dishonoured by the king and laughed at in the banquet +because he was considered poor. “And yet,” said +he, “I told him what riches I possess in you two, +Lonchates and Macentes, and that your devotion +was better and more lasting than sovereignty over +the people of Bosporus. But in spite of my saying +this, he ridiculed and contemned us, and gave the +maiden to Adyrmachus the Machlyan to take away, +because he was said to own ten golden goblets, +eighty four-bunk wagons, and many sheep and +cattle. So far above brave men did he value great +flocks and herds, artistic drinking-cups, and heavy +wagons.

+ +

+“Now for my part, my friends, I am doubly distressed, for not only do I love Mazaea but this +insult in the presence of so many men has affected +me deeply. And I think that you also have been +equally injured, for a third of the disgrace belonged +to each of us, since we live in the understanding +that from the time when we came together we have +been but as one man, distressed by the same things, +pleased by the same things.” “Not only that,” +Lonchates added, “but each of us is completely +disgraced in your suffering such treatment.” +

+ +

+“How, then, shall we handle the situation?” +said Macentes. “Let us divide the task between + + + + +us,” Lonchates replied; “I engage to bring Arsacomas the head of Leucanor, and you must fetch +his bride home to him.” “Very well,” said the +other; “and in the meantime, Arsacomas, as it is +likely that we shall presently need to take the field +and go to war, you, awaiting us here, should collect +and make ready arms, horses, and a very large force. +You might very easily enlist many, since you yourself are brave and we have plenty of relatives, and +it would be especially easy if you should sit on the +ox-hide.” Those plans were approved, and Lonchates, just as he was, made straight for Bosporus, +while Macentes headed for the Machlyans, both of +them mounted. Arsacomas, remaining at home, +held conferences with his comrades and armed a +force recruited from his relatives; then at last he +sat upon the hide. +

+ +

+Our custom in the matter of the hide is as follows. +When a man who has been wronged by another wishes +to avenge himself but sees that by himself he is not +strong enough, he sacrifices a bull, cuts up and cooks +the meat, spreads the hide out on the ground, and +sits on it, with his hands held behind his back like a +man bound by the elbows. That is our strongest +appeal for aid. The meat of the bull is served up, +and as the man’s kinsmen and all else who wish +approach, each takes a portion of it, and then, setting his right foot upon the hide, makes a pledge +according to his ability, one that he will furnish five +horsemen to serve without rations or pay, another +ten, another still more, another foot-soldiers, heavy- + + + + +armed or light-armed, as many as he can, and another +simply himself, if he is very poor. So a very large +force is sometimes raised on the hide, and such an +army is especially dependable as regards holding +together and very hard for the enemy to conquer, +since it is under oath; for setting foot on the hide +is an oath.

Lucian is our only authority for this curious custom; the allusions to it in Suidas and the paroemiographi (Gaisford, Bodl. 355, Coisl. 207; Leutech, Append. II, 80, Apostol. VII, 75) are mere quotations from Lucian, and Gilbert Cognatus’ mysterious reference to “Zenodotus” and “the ox of the Homolotti” derives (by way of Erasmus, Adagia: “Bos Homolottorum”) from Zenobius, II, 83: βοῦς ὁ Μολοτ- τῶν! That the Molossian custom of cutting up (but not eating) an ox in connection with making treaties has nothing to do with the Scythian usage is clear from the more detailed explanation of it in Coisl. 57 (Gaisford, p. 126).

+

+ +

+Arsacomas, then, was thus engaged; and he raised +some five thousand horse and twenty thousand foot, +heavy-armed and light-armed together. + +

+ +

+ +Lonchates +in the meantime entered Bosporus unrecognised, +approached the king while he was attending to a +matter of government, and said that he came with +a message from the Scythian commonwealth, but +also in his private capacity brought him important +news. When he was bidden to speak, he said: +‘The Scythians make one of their ordinary, every-da’ +requests, that your herdsmen shall not encroac +upon the plain but shall graze only as far as the stony +ground; and they say that the cattle-lifters whom +you charge with overrunning your country are not +sent out by order of the state but steal for profit, +each on his own account; if any one of them should +be captured, you have full authority to punish +him. That is their message. +

+ +

+ But on my own part, I +give you notice that a great attack upon you is +about to be made by Arsacomas, the son of + + + + + +Mariantes, who came to you recently on a mission, +and—no doubt because he asked you for your +daughter and did not obtain his request from you— +is incensed; he has been sitting on the hide for six +days now,

It should not be inferred that it has taken Lonchates all this time to reach the city and its king. As the king has heard of the Scythian mustering before Lonchates sees him, it is evident that there was some delay, whether accidental or deliberate,

and has collected a great host.”

+ +

+“I myself,” said Leucanor, “had heard that a +force was being raised on the hide, but did not know +that it is being formed against us or that Arsacomas +is the organiser of it.” “Why,” said Lonchates, +“the preparations are directed at youin person. But +Arsacomas is no friend of mine, bearing a grudge +against me because I am held in higher regard by +our dignitaries and considered in all respects a +better man. If you will promise me your other +daughter, Barcetis, since even on other grounds I am +not unworthy of alliance with you, before lon +I will come and bring you his head.” “I promise,” +said the king, who had become thoroughly alarmed +because he recognised the just ground for the anger +of Arsacomas in connection with his proposal of +marriage; and besides, he stood in perpetual dread +of the Scythians.

+ +

+Lonchates replied: “Swear that you will keep the +agreement, and will not go back on your word then, +when the thing is done.”” When the king lifted his +hands toward Heaven and was in purpose to swear, +the other said: “Not here, for fear that some +onlooker may suspect the reason of our oath. No, +let us enter the sanctuary of Ares yonder and lock +the doors before we swear; and let nobody hear us! + + + + +If Arsacomas should get any knowledge of this, +I am afraid that he may initiate the war by making +a victim of me, as he is already surrounded by a +large band.” “Let us enter,’ responded the +king. ‘Gentlemen, withdraw as far as possible, +and let no one present himself in the temple who +is not summoned by me.”

+ +

+When they had entered and the guardsmen had +withdrawn, Lonchates drew his sword, clapped one +hand over the king’s mouth, that he might not +cry out, and stabbed him in the breast. Then +he cut off his head and carried it out (ith him under +his cloak, keeping up, as he did so, a pretended +conversation with him and saying that he would +return speedily, as if he had been sent by the king +to fetch something. Getting in this way to the place +where he had left his horse tied, he mounted and +rode off to Scythia. There was no pursuit of him, +since the Bosporans remained long in ignorance of +what had happened, and when they did find out +about it, they fell to squabbling over the throne. +

+ +

+That, then, is what Lonchates did, and so fulfilled his promise to Arsacomas by giving him the +head of Leucanor. As for Macentes, while on his +way he had heard what had happened in Bosporus, +and. when he reached the Machlyans was the first +to report to them the tidings of the king’s death,

It should not be inferred that it has taken Lonchates all this time to reach the city and its king. As the king has heard of the Scythian mustering before Lonchates sees him, it is evident that there was some delay, whether accidental or deliberate, week or more (p. 183 and note) has elapsed before Macentes reaches the Machlyans, yet he returns in less than forty-eight hours, riding night and day, to be sure, but with the horse earrying double and therefore obliged to rest frequently.

+adding: “And the city, Adyrmachus, calls you to +the throne, as his son-in-law; so you yourself must +ride on ahead and take over the government, appear- + + + + + +ing suddenly in the midst of things while they are +unsettled; but the girl must follow you in your wagontrain, for in that way it will be easier for you to win +over the common people in Bosporus, after they have +seen the daughter of Leucanor. For myself, I am +an Alan, and also related to the girl through her +mother, since Masteira, whom Leucanor married, +was of our people; and I come to you now on the +part of Masteira’s brothers in the country of the +Alans, who urge you to ride with all speed to Bosporus +and not to let the government go over to Eubiotus, +who being the illegitimate brother of Leucanor, is +always friendly to the Scythians and detests the +Alans.”

Abridgement seems to enter here; for the fact that Eubiotus is the illegitimate brother of Leucanor does not in itself adequately account for his attitude toward the Scythians and the Alans. Was his mother a Scythian, or perhaps a Sarmatian? At this time he is living among the Sarmatians (§ 54).

+ +

+Macentes was able to say this because he wore the +same dress and spoke the same tongue as the Alans. +These characteristics are common to Alans and +Scythians, except that the Alans do not wear their +hair very long, as the Scythians do. Macentes, however, had made himself resemble them in this also, +and had docked his hair by as much as an Alan’s +would probably be shorter than a Scythian’s. +Therefore he was believed, and was thought to be a +relative of Masteira and Mazaea. +

+ +

+“Now then, Adyrmachus,” said he, “I am ready +to ride with you to Bosporus, if you wish, or to remain, +if necessary, and conduct the girl.” “That,” said +Adyrmachus, “is what I should like better—that +as you are of her blood, you should conduct Mazaea. +For if you go with us to Bosporus, we should gain + + + + + +but a single horseman; but if you should conduct +my wife, you would be as good as many.” +

+ +

+That was put into effect, and he rode off, leaving +it to Macentes to conduct Mazaea, who was still a +maid. And he did indeed escort her upon her +wagon during the day; but when night overtook +them, he set her upon his horse—he had seen to it +that only one other horseman should attend them

Macentes comes alone; this single horseman is therefore presumably a Machlyan, and hostile. What, then, becomes of him? Only implications enlighten us. For some reason Macentes does not do the obvious thing—kill him at night and take his horse. Either he eludes them, or they elude him; and instead of following them, he posts ahead to overtake Adyrmachus with the news (§ 54).

— +himself leaped to his seat, and instead of continuing +to ride along the shore of Lake Maecotis, turned off +into the interior, taking on his right the mountains +of the Mitraeans. Stopping only at intervals to +allow the girl to rest, on the third day he succeeded +in reaching Scythia from Machlyene; his horse, +on ceasing to run, stood still for a moment and fell +dead, +

+ +

+while Macentes, delivering Mazaea to Arsacomas, said: “Accept from me also the fulfilment +of my promise!”

+ +

+Arsacomas was amazed at the unexpectedness +of that sight, and tried to express his gratitude, +but Macentes said: “Stop making me a different +person from yourself! To express gratitude to me +for what I have done in this is just as if my left hand +should be grateful to my right for ministering to it +when it had been wounded and taking care of it +fondly while it was weak. So with us—it would be +ridiculous if, after having fused ourselves together +long ago and united, as far as we could, into a +single person, we should continue to think it a +great thing if this or that part of us has done something useful in behalf of the whole body; for it + + + + + +was working in its own behalf as a part of the whole +organism to which the good was being done.”

+ +

+This, then, was the reply of Macentes to Arsacomas +when he expressed his gratitude. +

+ +

+But when Adyrmachus heard of the stratagem, instead of going on to +Bosporus, inasmuch as Eubiotus had been summoned from the Sauromatae, with whom he was +living, and was already on the throne, he returned +to his own country, and after assembling a great +army, advanced through the hill-country into +Scythia. Eubiotus, too, presently made an incursion +with his Greeks in full force and allied levies of +Alans and Sauromatae numbering twenty thousand +from each. After Eubiotus and Adyrmachus had +combined their armies, they amounted in all to +ninety thousand, a third of them mounted archers.

+ +

+For our part (and I say our, because I myself took +part in their expedition, having offered on the hide +at that time a hundred self-supporting horsemen) +we had raised not much less than thirty thousand, +including the horsemen, and were awaiting their +onset; our commander was Arsacomas. When we +saw them coming on, we marched forward to meet +them, sending our horsemen out in advance. After +a long and hard-fought battle, our side in time began +to give ground, the phalanx began to break, and at +last the entire Scythian force was cut in two. One +part began to withdraw, but it was not at all certain +that they were beaten; indeed, their flight was +considered a retreat, for even the Alans did not +venture to pursue them any distance. The other, +smaller part was surrounded by the Alans and +Machlyans, who were hammering it from all sides, +loosing arrows and javelins without stint; so that + + + +those of us who had been surrounded were suffering +severely, and the rank and file were already throwing +away their arms. +

+ +

+Lonchates and Macentes happened to be in this +part, and had already received wounds from fighting +in the front ranks, Lonchates in the thigh with the +spike of a spear-butt, Macentes on the head with an +axe and on the shoulder with a javelin. When +Arsacomas, who was with us others, perceived that, +thinking it would be dreadful if he should go away +and abandon his friends, he put spurs to his horse, +gave a great shout, and charged among the enemy +with uplifted battle-axe, so that the Machlyans +could not even face the fury of his wrath but separated and allowed him to go through.

+ +

+He encouraged his friends and rallied all the others, +then rushed at Adyrmachus, struck him at the base +of the neck with his axe, and clove him to the belt. +Upon his fall they gave way—the whole Machlyan +force first, the Alans not long afterwards, and the +Greeks next. So we had the upper hand once +more, and might have pursued them for a long +distance, killing them, if night had not ended the +business.

+ +

+On the next day men came to us as suppliants +from the enemy and asked us to make friends; the +Bosporans promised to pay us twice as much tribute, +the Machlyans said that they would give hostages, +and the Alans to make up for that attack undertook +to help us by subduing the Sindians, who had revolted some time previously. On those terms we +assented, but only after the approval of Arsacomas + + + + +and Lonchates had been given ;

Macentes would seem to have died of his wounds, though Lucian does not say so. It may be noted, too, that although the Sauromatians contributed 20,000 men to the invading force, we hear nothing of their part either in the battle or in the settlement.

and when the treaty +of peace was made, they negotiated the details. +Such are the deeds, Mnesippus, that Scythians +dare to do for their friends. +

+ +

+ +They are very dramatic, Toxaris, and quite like +fables. May Glaive and Wind, by whom you swore, +be good to me, but really, if one were to disbelieve +them, one would not seem very open to criticism. +

+

+But see to it, my gallant adversary, that your +disbelief is not jealousy! Nevertheless, I am not +the man to let your disbelieving me deter me from +telling you other such deeds that I know to have +been done by Scythians. +

+

+Only don’t let them be too protracted, my +excellent friend, and don’t use such an unembarrassed +flow of speech; for as it is, by running hither and +thither through Scythia and Machlyene, and by +going off to Bosporus and then coming back again, +you have taken very liberal advantage of my silence. +

+

+In this too I must obey your dictates; I must +speak briefly so that I shall not have you getting +completely tired out by following me all about with +your attention. +

+ +

+No, rather let me tell you how I +myself was assisted by a friend named Sisinnes. + + + + +

+ +

+When I was going away from home to Athens by +reason of my desire for Greek culture, I put in at +Amastris, on the Black Sea; the city is a port of call +for those sailing this way from Scythia, not far distant +from Carambis. I was accompanied by Sisinnes, +who had been my companion from childhood. +After looking out a lodging near the port and transferring our effects to it from the vessel, we went +shopping, without suspecting any mischief. In +the meantime thieves pried the door open and +carried off everything, so as not to leave even enough +to suffice for that day. +

+ +

When we returned home and found out what had +happened, we did not think it best to proceed against +the neighbours, who were numerous, or against our +host, fearing that we should be accounted blackmailers in public opinion if we said that someone +had robbed us of four hundred darics, a great deal +of clothing, some rugs, and all the other things +that we had. + +

+ +

+So we discussed the situation to see +what we should do, now that we had become +absolutely penniless in a strange country. My +own thought was to plunge my sword into my side +forthwith, and make my exit from life before enduring any unseemly experience under the pressure of +hunger or thirst, but Sisinnes encouraged me and +begged me not to do anything of that sort, for he +himself would discover a means of our having enough +to live on.

+ +

+That day, therefore, he carried lumber in from the +port and came back with supplies for us which he +had procured with his wages. But the next morning, while going about in the market-place he saw a +sort of procession, as he put it, of high-spirited, + + + +handsome young men. These had been enrolled +to fight duels for hire and were to settle their combats +on the next day but one. Well, he found out all +about them, and then came to me, saying: + +“Toxaris, you need not call yourself a poor man any +longer; on the day after to-morrow I shall make +you rich.” +

+ +

+Those were his words; accordingly, we eked out a +wretched existence during the interval, and when +at length the spectacle began we were there looking +on, for taking me with him on the pretext of going +to see a Greek show that would be enjoyable and +novel, he had brought me to the theatre. We +took our seats, and first we saw wild beasts brought +down with javelins, hunted with dogs, and loosed +upon men in chains—criminals, we conjectured. +Then the gladiators entered, and the herald, bringing +in a tall youth, said that whoever wanted to fight +with that man should come forward, and would +receive ten thousand drachmas in payment for the +encounter. Thereupon Sisinnes arose, and, leaping +down, undertook to fight and requested arms. On +receiving his pay, the ten thousand drachmas, he +promptly put it in my hands, saying: “If I win, +Toxaris, we shall go away together, with all that we +need; but if I fall, bury me and go back to Scythia.” +

+ +

+While I was lamenting over this, he was given +his armour and fastened it on, except that he did +not put on the helmet but took position bareheaded +and fought that way. He himself received the first +wound, an under-cut in the back of the thigh, dealt +with a curved sword, so that blood flowed copiously. +For my part, I was already as good as dead in my +fright. But he waited until his opponent rushed + + + +upon him too confidently; then he stabbed him in +the breast and ran him through, so that on the instant +he fell at his feet. Himself labouring under his +wound, he sat down upon the body and his life +almost left him, but I, running up, revived and inspirited him. When at length he was dismissed +as victor, I picked him up and carried him to our +lodgings. After long treatment he survived and still +lives in Scythia, with my sister as his wife; he is +lame, however, from his wound.

+ +

+That, Mnesippus, did not happen either in +Machlyene or among the Alans, so as to be unattested and possible to disbelieve; there are +many Amastrians here who remember the fight of +Sisinnes. +

+ +

+As the fifth, I shall tell you the deed of Abauchas, +and then I shall stop. Once upon a time this man +Abauchas came to the city of the Borysthenites,

Olbia.

+bringing his wife, of whom he was exceptionally +fond, and two children, one of whom, a boy, was a +child in arms, while the other, a girl, was seven +years old. There came with him also a companion +of his, Gyndanes, who was ill of a wound which he +had received on the way from robbers who had +attacked them. In fighting with them he had got a +thrust in the thigh, so that he could not even stand +for the pain of it. During the night, as they slept— +they chanced to be living in an upper story—a great +fire broke out, every avenue of escape was being +cut off, and the flames were encompassing the house +on all sides. At that juncture Abauchas woke up; +abandoning his crying children, shaking off his wife + + + + +as she hung upon him and urging her to save herself, +he carried his comrade down and managed to burst +through at a place which the fire had not yet completely burned away. His wife, carrying the baby, +followed, telling the girl too to come along. Halfburned, she let the child fall from her arms and +barely leaped through the flames, and with her the +little girl, who also came very near losing her life. +When someone afterwards rebuked Abauchas for +abandoning his wife and children but bringing out +Gyndanes, he said: “Why, I can easily have other +children, and it was uncertain whether these would +be good for anything but I could not in a long time +find another friend like Gyndanes, who has given +me abundant proof of his devotion.”

The reasoning of Abauchas on this point is suspiciously like that ascribed to Seleucus Nicator by Lucian in the Goddess of Syria (18: Vol. IV, p. 364), to Antigone by Sophocles (Antig. 905-912), and to the wife of Intaphernes by Herodotus (III, 119). We cannot, however, be entirely certain in the case of Abauchas that it derives from the Herodotean story. There are parallels from India (in the Ramayana and in the Jatakas: Hermes, XXVIII, 465) and from Persia: sbid., XXIX, 155); cf. also, for modern Syria, A. Goodrich-Freer, Arabs in Tent and Town, p. 25. .

+ +

+ +

+I have finished, Mnesippus, the story of these five, +whom I have selected out of many. And now it is +perhaps time to decide which of us is to have either +his tongue or his right hand cut off, as the case may +be. Who, then, will be our judge? +

+

+No one at all; for we did not appoint any judge +of the debate. “But do you know what we ought to +do? Since this time we have shot into the void, let +us some other day choose an umpire and in his +presence tell of other friends; then, whichever of us + + + + + +gets beaten shall at that time have his tongue cut off +if it be I, or his right hand if it be you. Or, if that +is crude, inasmuch as you have resolved to extol +friendship and I myself think that men have no +other possession better or nobler than this, why +should not we ourselves make an agreement with +each other to be friends from this instant and remain +so for ever, content that both have won and thereby +have obtained magnificent prizes, since instead of a +single tongue or a single right hand each of us will +get two, and what is more, two pairs of eyes and of +feet; in a word, everything multiplied by two? +For the union of two or three friends is like the +pictures of Geryon that artists exhibit—a man with +six hands and three heads. Indeed, to my mind +Geryon was three persons acting together in all +things, as is right if they are really friends. +

+ +

+ +Good! let us do so. +

+

+But let us not feel the need of blood, Toxaris, or +any sword to confirm our friendship. This conversation of ours just now and the similarity of our ideals +are far more dependable sureties than that cup which +your people drink, since achievements like these +require resolution rather than compulsion, it seems +to me. + + + + +I approve all this; so let us now be friends and +each the other’s host, you mine here in Hellas and I +yours if ever you should come to Scythia. +

+

+Truly you may be very sure that I shall not hesitate +to go even farther if I am to meet such friends as +you, Toxaris, have clearly shown me that you are, +by what you have said. + + +

+ + diff --git a/data/tlg0062/tlg044/tlg0062.tlg044.perseus-grc2.xml b/data/tlg0062/tlg044/tlg0062.tlg044.perseus-grc2.xml index b0875e1e7..f3c7fda27 100644 --- a/data/tlg0062/tlg044/tlg0062.tlg044.perseus-grc2.xml +++ b/data/tlg0062/tlg044/tlg0062.tlg044.perseus-grc2.xml @@ -6,17 +6,19 @@ Τόξαρις ἢ Φιλία Lucian -A. M. Harmon +Austin Morris Harmon, 1878-1950 Perseus Project, Tufts University Gregory Crane Prepared under the supervision of Bridget Almas Lisa Cerrato +Gregory Crane Rashmi Singhal The National Endowment for the Humanities +Harvard Library Arcadia Fund Google Digital Humanities Awards Program @@ -35,7 +37,7 @@ Lucian Lucian - A. M. Harmon + Austin Morris Harmon, 1878-1950 London William Heinemann Ltd. @@ -50,14 +52,14 @@ - +

optical character recognition

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This pointer pattern extracts section.

@@ -67,7 +69,7 @@ --> - + Greek @@ -77,368 +79,368 @@ EpiDoc and CTS conversion and other cleanup - + - - -
- - -
- Μνήσιππος -

τί φῆς, ὦ Τόξαρι; θύετε Ὀρέστῃ καὶ Πυλάδῃ ὑμεῖς οἱ Σκύθαι καὶ θεοὑς εἶναι πεπιστεύκατε αὐτοὺς;

- Τόξαρις -

θύομεν, ὦ Μνήσιππε, θύομεν, οὐ μὴν θεοὺς γε οἰόμενοι εἶναι, ἀλλὰ ἄνδρας ἀγαθούς.

- Μνήσιππος -

νόμος δὲ ὑμῖν καὶ ἀνδράσιν ἀγαθοῖς ἀποθανοῦσι θύειν ὥσπερ θεοῖς;

- Τόξαρις -

οὐ μόνον, ἀλλὰ καὶ ἑορταῖς καὶ πανηγύρεσιν τιμῶμεν αὐτούς.

- Μνήσιππος + + +
+ + +
+ Μνήσιππος +

τί φής, ὦ Τόξαρι; θύετε Ὀρέστῃ καὶ Πυλάδῃ ὑμεῖς οἱ Σκύθαι καὶ θεοὺς εἶναι πεπιστεύκατε αὐτούς;

+ Τόξαρις +

θύομεν, ὦ Μνήσιππε, θύομεν, οὐ μὴν θεούς γε οἰόμενοι εἶναι, ἀλλὰ ἄνδρας ἀγαθούς.

+ Μνήσιππος +

νόμος δὲ ὑμῖν καὶ ἀνδράσιν ἀγαθοῖς ἀποθανοῦσι θύειν ὥσπερ θεοῖς;

+ Τόξαρις +

οὐ μόνον, ἀλλὰ καὶ ἑορταῖς καὶ πανηγύρεσιν τιμῶμεν αὐτούς.

+ Μνήσιππος

τί θηρώμενοι παρʼ αὐτῶν; οὐ γὰρ δὴ ἐπʼ εὐμενείᾳ θύετε αὐτοῖς, νεκροῖς γε οὖσιν.

- Τόξαρις -

οὐ χεῖρον μὲν ἴσως, εἰ καὶ οἱ νεκροὶ ἡμῖν εὐμενεῖς εἶεν οὐ μὴν ἀλλὰ πρὸς τοὺς ζῶντας ἄμεινον οἰόμεθα πράξειν μεμνημένοι τῶν ἀρίστων, καὶ τιμῶμεν ἀποθανόντας, ἡγούμεθα γὰρ οὕτως ἂν ἡμῖν πολλοὺς ὁμοίους αὐτοῖς ἐθελῆσαι γενέσθαι.

- -
- Μνήσιππος -

ἀλλὰ ταῦτα μὲν ὀρθῶς γιγνώσκετε. Ὀρέστην δὲ καὶ Πυλάδην τίνος μάλιστα θαυμάσαντες ἰσοθέους ἐποιήσασθε, καὶ ταῦτα ἐπήλυδας ὑμῖν ὄντας καὶ τὸ μέγιστον πολεμίους; οἵ γε, ἐπεὶ σφᾶς ναυαγίᾳ περιπεσόντας οἱ τότε Σκύθαι συλλαβόντες ἀπῆγον ὡς τῇ Ἀρτέμιδι καταθύσοντες, ἐπιθέμενοι τοῖς δεσμοφύλαξι καὶ τῆς φρουρᾶς ἐπικρατήσαντες τόν τε βασιλέα κτείνουσι καὶ τὴν ἱέρειαν παραλαβόντες, ἀλλὰ καὶ τὴν Ἄρτεμιν αὐτὴν ἀποσυλήσαντες ᾤχοντο ἀποπλέοντες, καταγελάσαντες τοῦ κοινοῦ τῶν Σκυθῶν. ὥστε εἰ διὰ ταῦτα τιμᾶτε τοὺς ἄνδρας, οὐκ ἂν φθάνοιτε πολλοὺς ὁμοίους αὐτοῖς ἐξεργασάμενοι. καὶ τοὐντεῦθεν αὐτοὶ ἤδη πρὸς τὰ παλαιὰ σκοπεῖτε, εἰ καλῶς ἔχει ὑμῖν πολλοὺς ἐς τὴν Σκυθίαν Ὀρέστας καὶ Πυλάδας καταίρειν. ἐμοὶ μὲν γὰρ δοκεῖτε τάχιστα ἂν οὕτως ἀσεβεῖς αὐτοὶ καὶ ἄθεοι γενέσθαι, τῶν περιλοίπων θεῶν τὸν αὐτὸν τρόπον ὑμῖν ἐκ τῆς χώρας ἀποξενωθέντων· εἶτʼ, οἶμαι, ἀντὶ τῶν θεῶν ἁπάντων τοὺς ἐπʼ ἐξαγωγῇ αὐτῶν ἥκοντας ἄνδρας ἐκθειάσετε καὶ ἱεροσύλοις ὑμῶν οὖσιν θύσετε ὡς θεοῖς.
- -
- Μνήσιππος -

εἰ γὰρ μὴ ἀντὶ τούτων Ὀρέστην καὶ Πυλάδην τιμᾶτε, ἀλλʼ εἰπέ, τί ἄλλο, ὦ Τόξαρι, ἀγαθὸν ὑμᾶς εἰργάσαντο ἀνθʼ ὅτου, πάλαι οὐ θεοὺς εἶναι δικαιώσαντες αὐτούς, νῦν τὸ ἔμπαλιν θύσαντες αὐτοῖς θεοὺς νενομίκατε, καὶ ἱερείοις ὀλίγου δεῖν τότε γενομένοις ἱερεῖα νῦν προσάγετε; γελοῖα γὰρ ἂν ταῦτα δόξειε καὶ ὑπεναντία τοῖς πάλαι.

- Τόξαρις -

καὶ ταῦτα μέν, ὦ Μνήσιππε, γενναῖα τῶν ἀνδρῶν ἐκείνων ἃ κατέλεξας. τὸ γὰρ δύο ὄντας οὕτω μέγα τόλμημα τολμῆσαι καὶ τοσοῦτον ἀπὸ τῆς αὐτῶν ἀπάραντας ἐκπλεῦσαι ἐς τὸν Πόντον ἀπείρατον ἔτι τοῖς Ἕλλησιν ὄντα πλὴν μόνων τῶν ἐπὶ τῆς Ἀργοῦς ἐς τὴν Κολχίδα στρατευσάντων, μὴ καταπλαγέντας μήτε τοὺς μύθους τοὺς ἐπʼ αὐτῷ μήτε τὴν προσηγορίαν καταδείσαντας ὅτι ἄξενος ἐκαλεῖτο, οἷα, οἶμαι, ἀγρίων ἐθνῶν περιοικούντων, καὶ ἐπειδὴ ἑάλωσαν, οὕτως ἀνδρείως χρήσασθαι τῷ πράγματι καὶ μὴ ἀγαπῆσαι εἰ διαφεύξονται μόνον, ἀλλὰ τιμωρησαμένους τὸν βασιλέα τῆς ὕβρεως καὶ τὴν Ἄρτεμιν ἀναλαβόντας ἀποπλεῦσαι, πῶς ταῦτα οὐ θαυμαστὰ καὶ θείας τινὸς τιμῆς ἄξια παρὰ πάντων ὁπόσοι ἀρετὴν ἐπαινοῦσιν; ἀτὰρ οὐ ταῦτα ἡμεῖς Ὀρέστῃ καὶ Πυλάδῃ ἐνιδόντες ἥρωσιν αὐτοῖς χρώμεθα.

- -
- Μνήσιππος -

λέγοις ἂν ἤδη ὅ τι τὸ σεμνὸν καὶ θεῖον ἄλλο ἐξειργάσαντο ʼ ἐπεὶ ὅσον ἐπὶ τῷ πλῷ καὶ τῇ ἀποδημίᾳ πολλοὺς ἄν σοι θειοτέρους ἐκείνων ἀποδείξαιμι, τοὺς ἐμπόρους, καὶ μάλιστα τοὺς Φοίνικας αὐτῶν, οὐκ εἰς τὸν Πόντον οὐδὲ ἄχρι τῆς Μαιώτιδος καὶ τοῦ Βοσπόρου μόνον ἐσπλέοντας, ἀλλὰ πανταχοῦ τῆς Ἑλληνικῆς καὶ βαρβαρικῆς θαλάττης ναυτιλλομένους· ἅπασαν γὰρ οὗτοι ἀκτὴν καὶ πάντα αἰγιαλόν, ὡς εἰπεῖν, διερευνησάμενοι καθʼ ἕκαστον ἔτος ὀψὲ τοῦ μετοπώρου εἰς τὴν αὐτῶν ἐπανίασιν. οὓς κατὰ τὸν αὐτὸν λόγον θεοὺς νόμιζε, καὶ ταῦτα καπήλους καὶ ταριχοπώλας, εἰ τύχοι, τοὺς πολλοὺς αὐτῶν ὄντας.

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- Τόξαρις -

ἄκουε δή, ὦ θαυμάσιε, καὶ σκόπει καθʼ ὅσον ἡμεῖς οἱ βάρβαροι εὐγνωμονέστερον ὑμῶν περὶ τῶν ἀγαθῶν ἀνδρῶν κρίνομεν, εἴ γε ἐν Ἄργει μὲν καὶ Μυκήναις οὐδὲ τάφον ἔνδοξον ἔστιν ἰδεῖν Ὀρέστου ἢ Πυλάδου, παρʼ ἡμῖν δὲ καὶ νεὼς ἀποδέδεικται αὐτοῖς ἅμα ἀμφοτέροις, ὥσπερ εἰκὸς ἦν, ἑταίροις γε οὖσι, καὶ θυσίαι προσάγονται καὶ ἡ ἄλλη τιμὴ ἅπασα, κωλύει τε οὐδὲν ὅτι ξένοι ἦσαν ἀλλὰ μὴ Σκύθαι ἀγαθοὺς κεκρίσθαι καὶ ὑπὸ Σκυθῶν τῶν ἀρίστων θεραπεύεσθαι οὐ γὰρ ἐξετάζομεν ὅθεν οἱ καλοὶ καὶ ἀγαθοὶ εἰσιν, οὐδὲ φθονοῦμεν εἰ μὴ φίλοι ὄντες ἀγαθὰ εἰργάσαντο, ἐπαινοῦντες δὲ ἃ ἔπραξαν, οἰκείους αὐτοὺς ἀπὸ τῶν ἔργων ποιούμεθα.

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ὁ δὲ δὴ μάλιστα καταπλαγέντες τῶν ἀνδρῶν ἐκείνων ἐπαινοῦμεν τοῦτό ἐστιν, ὅτι ἡμῖν ἔδοξαν φίλοι οὗτοι δὴ ἄριστοι ἁπάντων γεγενῆσθαι καὶ τοῖς ἄλλοις νομοθέται καταστῆναι ὡς χρὴ τοῖς φίλοις ἁπάσης τύχης κοινωνεῖν.

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καὶ ἅ γε μετʼ ἀλλήλων ἢ ὑπὲρ ἀλλήλων ἔπαθον ἀναγράψαντες οἱ πρόγονοι ἡμῶν ἐπὶ στήλης χαλκῆς ἀνέθεσαν εἰς τὸ Ὀρέστειον, καὶ νόμον ἐποιήσαντο πρῶτον τοῦτο μάθημα καὶ παίδευμα τοῖς παισὶ τοῖς σφετέροις εἶναι τὴν στήλην ταύτην καὶ τὰ ἐπʼ αὐτῆς γεγραμμένα διαμνημονεῦσαι. θᾶττον γοῦν τοὔνομʼ ἂν ἕκαστος αὐτῶν ἐπιλάθοιτο τοῦ πατρὸς ἢ τὰς Ὀρέστου καὶ Πυλάδου πράξεις ἀγνοήσειεν.

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ἀλλὰ καὶ ἐν τῷ περιβόλῳ τοῦ νεὼ τὰ αὐτὰ ὁπόσα ἡ στήλη δηλοῖ γραφαῖς ὑπὸ τῶν παλαιῶν εἰκασμένα δείκνυται, πλέων Ὀρέστης ἅμα τῷ φίλῳ, εἶτα ἐν τοῖς κρημνοῖς διαφθαρείσης αὐτῷ τῆς νεὼς συνειλημμένος καὶ πρὸς τὴν θυσίαν παρεσκευασμένος, καὶ ἡ Ἰφιγένεια ἤδη κατάρχεται αὐτῶν. καταντικρὺ δὲ ἐπὶ τοῦ ἑτέρου τοίχου ἤδη ἐκδεδυκὼς τὰ δεσμὰ γέγραπται καὶ φονεύων τὸν Θόαντα καὶ πολλοὺς ἄλλους τῶν Σκυθῶν, καὶ τέλος ἀποπλέοντες, ἔχοντες τὴν Ἰφιγένειαν καὶ τὴν θεόν. οἱ Σκύθαι δὲ ἄλλως ἐπιλαμβάνονται τοῦ σκάφους ἤδη πλέοντος, ἐκκρεμαννύμενοι τῶν πηδαλίων καὶ ἐπαναβαίνειν πειρώμενοι· εἶτʼ οὐδὲν ἀνύσαντες οἱ μὲν αὐτῶν τραυματίαι, οἱ δὲ καὶ δέει τούτου, ἀπονήχονται πρὸς τὴν γῆν. ἔνθα δὴ καὶ μάλιστα ἴδοι τις ἂν ὁπόσην ὑπὲρ ἀλλήλων εὔνοιαν ἐπεδείκνυντο, ἐν τῇ πρὸς τοὺς Σκύθας συμπλοκῇ. πεποίηκεν γὰρ ὁ γραφεὺς ἑκάτερον ἀμελοῦντα μὲν τῶν καθʼ ἑαυτὸν πολεμίων, ἀμυνόμενον δὲ τοὺς ἐπιφερομένους θατέρῳ καὶ πρὸ ἐκείνου ἀπαντᾶν πειρώμενον τοῖς τοξεύμασιν καὶ παρʼ οὐδὲν τιθέμενον εἰ ἀποθανεῖται σώσας τὸν φίλον καὶ τὴν ἐπʼ ἐκεῖνον φερομένην πληγὴν προαρπάσας τῷ ἑαυτοῦ σώματι.
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τὴν δὴ τοσαύτην εὔνοιαν αὐτῶν καὶ τὴν ἐν τοῖς δεινοῖς κοινωνίαν καὶ τὸ πιστὸν καὶ φιλέταιρον καὶ τὸ ἀληθὲς καὶ βέβαιον τοῦ πρὸς ἀλλήλους ἔρωτος, οὐκ ἀνθρώπινα ταῦτα ᾠήθημεν εἶναι, ἀλλά τινος γνώμης βελτίονος ἢ κατὰ τοὺς πολλοὺς τούτους ἀνθρώπους, οἳ μέχρι μὲν κατʼ οὖρον ὁ πλοῦς εἴη τοῖς φίλοις, ἀγανακτοῦσιν εἰ μὴ ἐπʼ ἴσης κοινωνήσουσιν τῶν ἡδέων, εἰ δέ τι καὶ μικρὸν ἀντιπνεύσειεν αὐτοῖς, οἴχονται μόνους τοῖς κινδύνοις ἀπολιπόντες. καὶ γὰρ οὖν καὶ τόδε ὅπως εἰδῇς, οὐδὲν Σκύθαι φιλίας μεῖζον οἴονται εἶναι, οὐδὲ ἔστιν ἐφʼ ὅτῳ ἄν τις Σκύθης μᾶλλον σεμνύναιτο ἢ ἐπὶ τῷ συμπονῆσαι φίλῳ ἀνδρὶ καὶ κοινωνῆσαι τῶν δεινῶν, ὥσπερ οὐδὲν ὄνειδος μεῖζον παρʼ ἡμῖν τοῦ προδότην φιλίας γεγενῆσθαι δοκεῖν. διὰ ταῦτα Ὀρέστην καὶ Πυλάδην τιμῶμεν, ἀρίστους γενομένους τὰ Σκυθῶν ἀγαθὰ καὶ ἐν φιλίᾳ διενεγκόντας, ὃ πρῶτον ἡμεῖς ἁπάντων θαυμάζομεν, καὶ τοὔνομα ἐπὶ τούτοις αὐτῶν ἐθέμεθα Κοράκους καλεῖσθαι· τοῦτο δέ ἐστιν ἐν τῇ ἡμετέρᾳ φωνῇ ὥσπερ ἂν εἴ τις λέγοι φίλιοι δαίμονες.

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ὦ Τόξαρι, οὐ μόνον ἄρα τοξεύειν ἀγαθοὶ ἦσαν Σκύθαι καὶ τὰ πολεμικὰ τῶν ἄλλων ἀμείνους, ἀλλὰ καὶ ῥῆσιν εἰπεῖν ἁπάντων πιθανώτατοι. ἐμοὶ γοῦν τέως ἄλλως γιγνώσκοντι ἤδη καὶ αὐτῷ δίκαια ποιεῖν δοκεῖτε οὕτως Ὀρέστην καὶ Πυλάδην ἐκθειάσαντες. ἐλελήθεις δέ με, ὦ γενναῖε, καὶ γραφεὺς ἀγαθὸς ὤν. πάνυ γοῦν ἐναργῶς ἐπέδειξας ἡμῖν τὰς ἐν τῷ Ὀρεστείῳ εἰκόνας καὶ τὴν μάχην τῶν ἀνδρῶν καὶ τὰ ὑπὲρ ἀλλήλων τραύματα, πλὴν ἀλλʼ οὐκ ᾠήθην ἂν οὕτω ποτὲ περισπούδαστον εἶναι φιλίαν ἐν Σκύθαις· ἅτε γὰρ ἀξένους καὶ ἀγρίους ὄντας αὐτοὺς ἔχθρᾳ μὲν ἀεὶ συνεῖναι καὶ ὀργῇ καὶ θυμῷ, φιλίαν δὲ μηδὲ πρὸς τοὺς οἰκειοτάτους ἐπαναιρεῖσθαι, τεκμαιρόμενος τοῖς τε ἄλλοις ἃ περὶ αὐτῶν ἀκούομεν καὶ ὅτι κατεσθίουσι τοὺς πατέρας ἀποθανόντας.

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εἰ μὲν καὶ τὰ ἄλλα ἡμεῖς τῶν Ἑλλήνων καὶ δικαιότεροι τὰ πρὸς τοὺς γονέας καὶ ὁσιώτεροί ἐσμεν, οὐκ ἂν ἐν τῷ παρόντι φιλοτιμηθείην πρὸς σέ. ὅτι δὲ οἱ φίλοι οἱ Σκύθαι πολὺ πιστότεροι τῶν Ἑλλήνων φίλων εἰσὶν καὶ ὅτι πλείων φιλίας λόγος παρʼ ἡμῖν ἢ παρʼ ὑμῖν, ῥᾴδιον ἐπιδεῖξαι· καὶ πρὸς θεῶν τῶν Ἑλλήνων μὴ πρὸς ἀχθηδόνα μου ἀκούσῃς ἢν εἴπω τι ὧν κατανενόηκα πολὺν ἤδη χρόνον ὑμῖν συγγινόμενος.

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ὑμεῖς γάρ μοι δοκεῖτε τοὺς μὲν περὶ φιλίας λόγους ἄμεινον ἄλλων ἂν εἰπεῖν δύνασθαι, τἄργα δὲ αὐτῆς οὐ μόνον οὐ κατʼ ἀξίαν τῶν λόγων ἐκμελετᾶν, ἀλλʼ ἀπόχρη ὑμῖν ἐπαινέσαι τε αὐτὴν καὶ δεῖξαι ἡλίκον ἀγαθόν ἐστιν· ἐν δὲ ταῖς χρείαις προδόντες τοὺς λόγους δραπετεύετε οὐκ οἶδʼ ὅπως ἐκ μέσων τῶν ἔργων. καὶ ὁπόταν ὑμῖν οἱ τραγῳδοὶ τὰς τοιαύτας φιλίας ἐπὶ τὴν σκηνὴν ἀναβιβάσαντες δεικνύωσιν ἐπαινεῖτε καὶ ἐπικροτεῖτε καὶ κινδυνεύουσιν αὐτοῖς ὑπὲρ ἀλλήλων οἱ πολλοὶ καὶ ἐπιδακρύετε, αὐτοὶ δὲ οὐδὲν ἄξιον ἐπαίνου ὑπὲρ τῶν φίλων παρέχεσθαι τολμᾶτε, ἀλλʼ ἤν του φίλος δεηθεὶς τύχῃ, αὐτίκα μάλα ὥσπερ τὰ ὀνείρατα οἴχονται ὑμῖν ἐκποδὼν ἀποπτάμεναι αἱ πολλαὶ ἐκεῖναι τραγῳδίαι, τοῖς κενοῖς τούτοις καὶ κωφοῖς προσωπείοις ἐοικότας ὑμᾶς ἀπολιποῦσαι, ἃ διηρμένα τὸ στόμα καὶ παμμέγεθες κεχηνότα οὐδὲ τὸ σμικρότατον φθέγγεται. ἡμεῖς δὲ ἔμπαλιν ὅσῳ γὰρ δὴ λειπόμεθα ἐν τοῖς περὶ φιλίας λόγοις, τοσοῦτον ἐν τοῖς ἔργοις αὐτῆς πλεονεκτοῦμεν.
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εἴ δʼ οὖν δοκεῖ, οὕτω νῦν ποιῶμεν. τοὺς μὲν παλαιοὺς φίλους ἀτρεμεῖν ἐάσωμεν, εἴ τινας ἢ ἡμεῖς ἢ ὑμεῖς τῶν πάλαι καταριθμεῖν ἔχομεν, ἐπεὶ κατά γε τοῦτο πλεονεκτοῖτε ἄν, πολλοὺς καὶ ἀξιοπίστους μάρτυρας τοὺς ποιητὰς παρεχόμενοι τὴν Ἀχιλλέως καὶ Πατρόκλου φιλίαν καὶ τὴν Θησέως καὶ Πειρίθου καὶ τῶν ἄλλων ἑταιρείαν ἐν καλλίστοις ἔπεσι καὶ μέτροις ῥαψῳδοῦντας· ὀλίγους δέ τινας προχειρισάμενοι τῶν καθʼ ἡμᾶς αὐτοὺς καὶ τὰ ἔργα αὐτῶν διηγησάμενοι, ἐγὼ μὲν τὰ Σκυθικά, σὺ δὲ τὰ Ἑλληνικά, ὁπότερος ἂν ἐν τούτοις κρατῇ καὶ ἀμείνους παράσχηται τοὺς φίλους, αὐτός τε νενικηκὼς ἔσται καὶ τὴν αὑτοῦ ἀνακηρύξει, κάλλιστον ἀγῶνα καὶ σεμνότατον ἀγωνισάμενος. ὡς ἔγωγε πολὺ ἥδιον ἂν μοι δοκῶ μονομαχῶν ἡττηθεὶς ἀποτμηθῆναι τὴν δεξιάν, ὅπερ ἥττης Σκυθικῆς ἐπιτίμιόν ἐστιν, ἢ χείρων ἄλλου κατὰ φιλίαν κεκρίσθαι, καὶ ταῦτα Ἕλληνος, Σκύθης αὐτὸς ὤν.

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ἔστιν μέν, ὦ Τόξαρι, οὐ φαῦλον τὸ ἔργον ἀνδρὶ οἵῳ σοὶ πολεμιστῇ μονομαχῆσαι, πάνυ εὐστόχους καὶ τεθηγμένους παρεσκευασμένῳ τοὺς λόγους. οὐ μὴν ἀγεννῶς γε οὕτως καταπροδοὺς ἐν βραχεῖ τὸ Ἑλληνικὸν ἅπαν ὑποχωρήσομαί σοι· καὶ γὰρ ἂν εἴη πάνδεινον ὑπὸ δυοῖν μὲν ἐκείνοιν ἡττηθῆναι τοσούτους τῶν Σκυθῶν ὁπόσους οἳ τε μῦθοι δηλοῦσι καὶ αἱ ὑμέτεραι παλαιαὶ γραφαί, ἃς μικρῷ πρόσθεν εὖ μάλα ἐξετραγῴδησας, Ἕλληνας δὲ πάντας, τοσαῦτα ἔθνη καὶ τοσαύτας πόλεις, ἐρήμην ὑπὸ σοῦ ἁλῶναι. εἰ γὰρ τοῦτο γένοιτο, οὐ τὴν δεξιὰν ὥσπερ ὑμεῖς ἀλλὰ τὴν γλῶτταν ἀποτμηθῆναι καλόν. πότερον δὲ ὡρίσθαι χρὴ τὸν ἀριθμὸν ἡμῖν τῶν φιλικῶν τούτων πράξεων, ἢ ὁπόσῳ ἄν τις πλείους ἔχῃ λέγειν, τοσούτῳ εὐπορώτερος ἂν δόξειεν πρὸς τὴν νίκην;

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οὐδαμῶς, ἀλλʼ ὡρίσθω μὴ ἐν τῷ πλήθει αὐτῶν τὸ κράτος, ἀλλʼ εἰ ἀμείνους καὶ τομώτεραι φαίνοιντο αἱ σαὶ τῶν ἐμῶν ἴσαι τὸν ἀριθμὸν οὖσαι, καιριώτερα δῆλον ὅτι ἐργάσονταί μοι τραύματα καὶ θᾶττον ἐνδώσω πρὸς τὰς πληγάς.

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εὖ λέγεις, καὶ ὡρίσθωσαν ὁπόσαι ἱκαναί. πέντε ἔμοιγε δοκοῦσιν ἑκατέρῳ.

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κἀμοὶ δοκεῖ. πρότερος δὲ λέγε, ἀλλʼ ἐπομοσάμενος ἦ μὴν ἀληθῆ ἐρεῖν ἄλλως γὰρ ἀναπλάττειν τὰ τοιαῦτα οὐ πάνυ χαλεπὸν καὶ ὁ ἔλεγχος ἀφανής. εἰ δὲ ὀμόσειας, οὐχ ὅσιον ἀπιστεῖν.

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ὀμούμεθα, εἴ τι καὶ ὅρκου δεῖν νομίζεις. τίς δέ σοι τῶν ἡμετέρων θεῶν ἄρʼ ἱκανὸς; ὁ Φίλιος;

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καὶ μάλα· ἐγὼ δὲ τὸν ἐπιχώριον ὀμοῦμαί σοι ἐν τῷ ἐμαυτοῦ λόγῳ.

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ἴστω τοίνυν ὁ Ζεὺς ὁ Φίλιος, ἦ μὴν ὁπόσα, ἂν λέγω πρὸς σὲ ἢ αὐτὸς εἰδὼς ἢ παρʼ ἄλλων ὁπόσον οἷόν τε ἦν διʼ ἀκριβείας ἐκπυνθανόμενος ἐρεῖν, μηδὲν παρʼ ἐμαυτοῦ ἐπιτραγῳδῶν. καὶ πρώτην γέ σοι τὴν Ἀγαθοκλέους καὶ Δεινίου φιλίαν διηγήσομαι, ἀοίδιμον ἐν τοῖς Ἴωσι γενομένην.

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Ἀγαθοκλῆς γὰρ οὗτος ὁ Σάμιος οὐ πρὸ πολλοῦ ἐγένετο, ἄριστος μὲν πρὸς φιλίαν, ὡς ἔδειξεν, τὰ ἄλλα δὲ οὐδὲν ἀμείνων Σαμίων τῶν πολλῶν οὔτε ἐς τὸ γένος οὔτε ἐς τὴν ἄλλην περιουσίαν. Δεινίᾳ δὲ τῷ Λύσωνος Ἐφεσίῳ φίλος ἐκ παίδων ἦν. ὁ δὲ Δεινίας ἐπλούτει ἄρα εἰς ὑπερβολήν, καὶ ὥσπερ εἰκὸς νεόπλουτον ὄντα, πολλοὺς καὶ ἄλλους εἶχε περὶ ἑαυτόν, ἱκανοὺς μὲν συμπιεῖν καὶ πρὸς ἡδονὴν συνεῖναι, φιλίας δὲ πλεῖστον ὅσον ἀποδέοντας.

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τέως μὲν οὖν ἐν τούτοις καὶ ὁ Ἀγαθοκλῆς ἐξητάζετο, καὶ συνῆν καὶ συνέπινεν αὐτοῖς οὐ πάνυ χαίρων τῇ τοιαύτῃ διατριβῇ, καὶ ὁ Δεινίας οὐδὲν αὐτὸν ἐντιμότερον εἶχεν τῶν κολάκων. τελευταῖον δὲ καὶ προσέκρουε τὰ πολλὰ ἐπιτιμῶν, καὶ φορτικὸς ἐδόκει ὑπομιμνήσκων ἀεὶ τῶν προγόνων καὶ φυλάττειν παραγγέλλων ἃ μετὰ πολλῶν καμάτων ὁ πατὴρ αὐτῷ κτησάμενος κατέλιπεν, ὥστε διὰ ταῦτα οὐδὲ ἐπὶ τοὺς κώμους ἀπῆγεν ἔτι αὐτόν, ἀλλὰ μόνος μετʼ ἐκείνων ἐκώμαζε, λανθάνειν πειρώμενος τὸν Ἀγαθοκλέα.
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καὶ δή ποτε ὑπὸ τῶν κολάκων ἐκείνων ὁ ἄθλιος ἀναπείθεται ὡς ἐρῴη αὐτοῦ Χαρίκλεια Δημώνακτος γυνή, ἀνδρὸς ἐπιφανοῦς καὶ πρώτου Ἐφεσίων τὰ πολιτικά· καὶ γραμματεῖά τε εἰσεφοίτα παρὰ τῆς γυναικὸς αὐτῷ καὶ στέφανοι ἡμιμάραντοι καὶ μῆλά τινα ἀποδεδηγμένα καὶ ἄλλα ὁπόσα αἱ μαστροποὶ ἐπὶ τοῖς νέοις μηχανῶνται, κατὰ μικρὸν αὐτοῖς ἐπιτεχνώμεναι τοὺς ἔρωτας καὶ ἀναφλέγουσαι τὸ πρῶτον ἐρᾶσθαι νομίζοντας ἐπαγωγότατον γὰρ τοῦτό γε, καὶ μάλιστα τοῖς καλοῖς εἶναι οἰομένοις, ἄχρι· ἂν λάθωσιν εἰς τὰ δίκτυα ἐμπεσόντες.

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ἡ Χαρίκλεια δὲ ἦν ἀστεῖον μέν τι γύναιον, ἑταιρικὸν δὲ ἐκτόπως καὶ τοῦ προστυχόντος ἀεί, καὶ εἰ πάνυ ἐπʼ ὀλίγῳ ἐθελήσειέ τις· καὶ εἰ προσίδοι τις μόνον, εὐθὺς ἐπένευε, καὶ δέος οὐδὲν ἦν μή πη ἀντείποι Χαρίκλεια. δεινὴ δὲ καὶ τὰ ἄλλα, καὶ τεχνῖτις παρʼ ἥντινα βούλει τῶν ἑταιρῶν ἐπισπάσασθαι ἐραστὴν καὶ ἀμφίβολον ἔτι ὄντα ὅλον ὑποποιήσασθαι καὶ ἐνεχόμενον ἤδη ἐπιτεῖναι καὶ προσεκκαῦσαι ἄρτι μὲν ὀργῇ, ἄρτι δὲ κολακείᾳ, καὶ μετὰ μικρὸν ὑπεροψίᾳ καὶ τῷ πρὸς ἕτερον ἀποκλίνειν δοκεῖν, καὶ ὅλη συνεκεκρότητο ἁπανταχόθεν ἡ γυνὴ καὶ πολλὰ μηχανήματα παρεσκεύαστο κατὰ τῶν ἐραστῶν.
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ταύτην οὖν τότε οἱ Δεινίου κόλακες παραλαμβάνουσιν ἐπὶ τὸ μειράκιον, καὶ τὰ πολλὰ ὑπεκωμῴδουν, συνωθοῦντες αὐτὸν εἰς τὸν ἔρωτα τῆς Χαρικλείας. ἡ δὲ πολλοὺς ἤδη νέους ἐκτραχηλίσασα καὶ μυρίους ἔρωτας ὑποκριναμένη καὶ οἴκους πολυταλάντους ἀνατρέψασα, ποικίλον τι καὶ πολυγύμναστον κακόν, παραλαβοῦσα εἰς τὰς χεῖρας ἁπλοϊκὸν καὶ ἄπειρον τῶν τοιούτων μηχανημάτων νεανίσκον οὐκ ἀνῆκεν ἐκ τῶν ὀνύχων, ἀλλὰ περιέχουσα πανταχόθεν καὶ διαπείρασα, ὅτε ἤδη παντάπασιν ἐκράτει, αὐτή τε ἀπώλετο ὑπὸ τῆς ἄγρας καὶ τῷ κακοδαίμονι Δεινίᾳ μυρίων κακῶν αἰτία ἐγένετο.

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τὸ μὲν γάρ πρῶτον εὐθὺς ἐκεῖνα ἐπʼ αὐτὸν καθίει τὰ γραμματεῖα, συνεχῶς πεμπομένη τὴν ἅβραν, ὡς ἐδάκρυσε καὶ ἐπηγρύπνησε καὶ τέλος ὡς ἀπάγξει ἑαυτὴν ἡ ἀθλία ὑπὸ τοῦ ἔρωτος, ἕως δὴ ὁ μακάριος ἐπείσθη καλὸς εἶναι καὶ ταῖς Ἐφεσίων γυναιξὶ περιπόθητος, καί που συνηνέχθη πολλὰ ἱκετευθείς.

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τὸ ἐντεῦθεν ἤδη ῥᾷον, ὡς τὸ εἰκός, ἁλώσεσθαι ἔμελλεν ὑπὸ γυναικὸς καλῆς καὶ πρὸς ἡδονήν τε ὁμιλῆσαι ἐπισταμένης καὶ ἐν καιρῷ δακρῦσαι καὶ μεταξὺ τῶν λόγων ἐλεεινῶς ὑποστενάξαι καὶ ἀπιόντος ἤδη λαβέσθαι καὶ εἰσελθόντι προσδραμεῖν καὶ καλλωπίζεσθαι ὡς ἂν μάλιστα ἀρέσειε, καί που καί ᾆσαι καί κιθαρίσαι. οἷς ἅπασι κατὰ τοῦ Δεινίου ἐκέχρητο· καὶ ἐπεὶ ᾔσθετο πονηρῶς ἔχοντα καὶ διάβροχον ἤδη τῷ ἔρωτι καὶ τακερὸν γεγενημένον, ἄλλο ἐπὶ τούτοις ἐπενόει καὶ τὸν ἄθλιον ἀπώλλυε· κύειν τε γὰρ ἐξ αὐτοῦ σκήπτεται — ἱκανὸν δὲ καὶ τοῦτο βλᾶκα ἐραστὴν προσεκπυρῶσαι — καὶ οὐκέτι ἐφοίτα πρὸς αὐτόν, φυλάττεσθαι ὑπὸ τἀνδρὸς λέγουσα πεπυσμένου τὸν ἔρωτα.

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ὁ δʼ οὐκέτι οἷός τε ἦν φέρειν τὸ πρᾶγμα, οὐδὲ ἠνείχετο μὴ ὁρῶν αὐτήν, ἀλλὰ ἐδάκρυε καὶ τοὺς κόλακας εἰσέπεμπεν καὶ τοὔνομα τῆς Χαρικλείας ἐπεβοᾶτο καὶ τὴν εἰκόνα περιβαλὼν αὐτῆς — ἐπεποίητο δὲ λίθου λευκοῦ — ἐκώκυε, καὶ τέλος καταβαλὼν ἑαυτὸν εἰς τοὔδαφος ἐκυλίνδετο καὶ λύττα ἦν ἀκριβὴς τὸ πρᾶγμα. τὰ μὲν γὰρ δῶρα οὐ κατὰ μῆλα καὶ στεφάνους ἀντεδίδοτο αὐτῇ, ἀλλὰ συνοικίαι ὅλαι καὶ ἀγροὶ καὶ θεράπαιναι καὶ ἐσθῆτες εὐανθεῖς καὶ χρυσὸν ὁπόσον ἐθελήσειε.

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Καὶ τί γάρ; ἐν βραχεῖ ὁ Λύσωνος οἶκος, ὀνομαστότατος τῶν ἐν Ἰωνίᾳ γενόμενος, ἐξήντλητο ἤδη καὶ ἐξεκεκένωτο.

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εἶτα, ὡς ἤδη αὖος ἦν, ἀπολιποῦσα αὐτὸν ἄλλον τινὰ Κρῆτα νεανίσκον τῶν ὑποχρύσων ἐθήρα καὶ μετέβαινεν ἐπʼ ἐκεῖνον καὶ ἤρα ἤδη αὐτοῦ, κἀκεῖνος ἐπίστευεν.

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ἀμελούμενος οὖν ὁ Δεινίας οὐχ ὑπὸ τῆς Χαρικλείας μόνον ἀλλὰ καὶ ὑπὸ τῶν κολάκων κἀκεῖνοι γὰρ ἐπὶ τὸν Κρῆτα ἤδη τὸν ἐρώμενον μετεληλύθεσαν ἔρχεται παρὰ τὸν Ἀγαθοκλέα καὶ πάλαι εἰδότα ὡς ἔχοι πονηρῶς τὰ πράγματα αὐτῷ, καὶ αἰδούμενος τὸ πρῶτον ὅμως διηγεῖτο πάντα — τὸν ἔρωτα, τὴν ἀπορίαν, τὴν ὑπεροψίαν τῆς γυναικός, τὸν ἀντεραστὴν τὸν Κρῆτα, καὶ τέλος ὡς οὐ βιώσεται μὴ οὐχὶ συνὼν τῇ Χαρικλείᾳ. ὁ δὲ ἄκαιρον εἶναι νομίσας ἐν τούτῳ ἀπομνημονεύειν τῷ Δεινίᾳ διότι οὐ προσίετο μόνον αὐτὸν τῶν φίλων ἀλλὰ τοὺς κόλακας αὐτοῦ προετίμα τότε, ἣν μόνον εἶχεν πατρῴαν οἰκίαν ἐν Σάμῳ ἀπεμπολήσας ἧκεν αὐτῷ τὴν τιμὴν κομίζων, τρία τάλαντα.

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λαβὼν δὲ ὁ Δεινίας οὐκ ἀφανὴς εὐθὺς ἦν τῇ Χαρικλείᾳ καλός ποθεν αὖθις γεγενημένος, καὶ αὖθις ἡ ἅβρα καὶ τὰ γραμματεῖα, καὶ μέμψις ὅτι μὴ πολλοῦ χρόνου ἀφίκετο, καὶ οἱ κόλακες συνέθεον ἐπικαλαμησόμενοι, ὁρῶντες ἐδώδιμον ἔτι ὄντα τὸν Δεινίαν.

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ὡς δὲ ὑπέσχετο ἥξειν παρʼ αὐτὴν καὶ ἧκε περὶ πρῶτον ὕπνον καὶ ἔνδον ἦν, ὁ Δημῶναξ, ὁ τῆς Χαρικλείας ἀνήρ, εἴτε ἄλλως αἰσθόμενος εἴτε καὶ ἀπὸ συνθήματος τῆς γυναικός ἄμφω γὰρ λέγεται ἐπαναστὰς ὥσπερ ἐκ λόχου τήν τε αὔλειον ἀποκλείειν ἐκέλευεν καὶ συλλαμβάνειν τὸν Δεινίαν, πῦρ καὶ μάστιγας ἀπειλῶν καὶ ξίφος ὡς ἐπὶ μοιχὸν σπασάμενος.

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ὁ δὲ συνιδὼν οὗ κακῶν ἦν, μοχλόν τινα πλησίον κείμενον ἁρπάσας αὐτόν τε ἀποκτείνει τὸν Δημώνακτα, πατάξας εἰς τὸν κρόταφον, καὶ τὴν Χαρίκλειαν, οὐ μιᾷ πληγῇ ταύτην, ἀλλὰ καὶ τῷ μοχλῷ πολλάκις καὶ τῷ ξίφει τοῦ Δημώνακτος ὕστερον. οἱ δʼ οἰκέται τέως μὲν ἑστήκεσαν ἄφωνοι, τῷ παραδόξῳ τοῦ πράγματος ἐκπεπληγμένοι, εἶτα πειρώμενοι συλλαμβάνειν, ὡς καὶ αὐτοῖς ἐπῄει μετὰ τοῦ ξίφους, ἐκεῖνοι μὲν ἔφευγον, ὁ Δεινίας δὲ ὑπεξέρχεται τηλικοῦτον ἔργον εἰργασμένος.

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καὶ τὸ μέχρι τῆς ἕω παρὰ τῷ Ἀγαθοκλεῖ διέτριβεν, ἀναλογιζόμενοι τὰ πεπραγμένα καὶ περὶ τῶν μελλόντων ὅ τι ἀποβήσεται σκοποῦντες· ἕωθεν δὲ οἱ στρατηγοὶ παρῆσαν — ἤδη γὰρ τὸ πρᾶγμα διεβεβόητο — καὶ συλλαβόντες τὸν Δεινίαν, οὐδʼ αὐτὸν ἔξαρνον ὄντα μὴ οὐχὶ πεφονευκέναι, ἀπάγουσι παρὰ τὸν ἁρμοστὴν ὃς ἥρμοζε τὴν Ἀσίαν τότε. ὁ δὲ βασιλεῖ τῷ μεγάλῳ ἀναπέμπει αὐτὸν καὶ μετʼ οὐ πολὺ κατεπέμφθη ὁ Δεινίας εἰς Γύαρον νῆσον τῶν Κυκλάδων, ἐν ταύτῃ φεύγειν εἰς ἀεὶ τεταγμένος ὑπὸ βασιλέως.
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οὐ χεῖρον μὲν ἴσως, εἰ καὶ οἱ νεκροὶ ἡμῖν εὐμενεῖς εἶεν· οὐ μὴν ἀλλὰ πρὸςἀλλὰ καὶ πρὸς Ν. τοὺς ζῶντας ἄμεινον οἰόμεθα πράξειν μεμνημένοι τῶν ἀρίστων, καὶ τιμῶμεν ἀποθανόντας, ἡγούμεθα γὰρ οὕτως ἂν ἡμῖν πολλοὺς ὁμοίους αὐτοῖς ἐθελῆσαι γενέσθαι.

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ἀλλὰ ταῦτα μὲν ὀρθῶς γιγνώσκετε. Ὀρέστην δὲ καὶ Πυλάδην τίνος μάλιστα θαυμάσαντες ἰσοθέους ἐποιήσασθε, καὶ ταῦτα ἐπήλυδας ὑμῖν ὄντας καὶ τὸ μέγιστον πολεμίους; οἵ γε, ἐπεὶ σφᾶς ναυαγίᾳ περιπεσόντας οἱ τότε Σκύθαι συλλαβόντες ἀπῆγον ὡς τῇ Ἀρτέμιδι καταθύσοντες, ἐπιθέμενοι τοῖς δεσμοφύλαξι καὶ τῆς φρουρᾶς ἐπικρατήσαντες τόν τε βασιλέα κτείνουσι καὶ τὴν ἱέρειαν παραλαβόντες, ἀλλὰ καὶ τὴν Ἄρτεμιν αὐτὴν ἀποσυλήσαντες ᾤχοντο ἀποπλέοντες, καταγελάσαντες τοῦ κοινοῦ τῶν Σκυθῶν. ὥστε εἰ διὰ ταῦτα τιμᾶτε τοὺς ἄνδρας, οὐκ ἂν φθάνοιτε πολλοὺς ὁμοίους αὐτοῖς ἐξεργασάμενοι. καὶ τοὐντεῦθεν αὐτοὶ ἤδη πρὸς τὰ παλαιὰ σκοπεῖτε, εἰ καλῶς ἔχει ὑμῖν πολλοὺς ἐς τὴν Σκυθίαν Ὀρέστας καὶ Πυλάδας καταίρειν. ἐμοὶ μὲν γὰρ δοκεῖτε τάχιστα ἂν οὕτως ἀσεβεῖς αὐτοὶ καὶ ἄθεοι γενέσθαι, τῶν περιλοίπων θεῶν τὸν αὐτὸν τρόπον ὑμῖν ἐκ τῆς χώρας ἀποξενωθέντων. εἶτʼ, οἶμαι, ἀντὶ τῶν θεῶν ἁπάντων τοὺς ἐπʼ ἐξαγωγῇ αὐτῶν ἥκοντας ἄνδρας ἐκθειάσετε καὶ ἱεροσύλοις ὑμῶν οὖσινοῦσιν ΓΝΒ: not in M(C)A. θύσετε ὡς θεοῖς.
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εἰ γὰρ μὴ ἀντὶ τούτων Ὀρέστην καὶ Πυλάδην τιμᾶτε, ἀλλʼ εἰπέ, τί ἄλλο,εἰπέ, τί ἄλλο Schmieder: εἴπερ τι ἄλλο MSS. ὦ Τόξαρι, ἀγαθὸν ὑμᾶς εἰργάσαντο ἀνθʼ ὅτου, πάλαι οὐ θεοὺς εἶναι δικαιώσαντες αὐτούς, νῦν τὸ ἔμπαλιν θύσαντες αὐτοῖς θεοὺς νενομίκατε, καὶ ἱερείοις ὀλίγου δεῖν τότε γενομένοις ἱερεῖα νῦν προσάγετε; γελοῖα γὰρ ἂν ταῦτα δόξειε καὶ ὑπεναντία τοῖς πάλαι.

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καὶ ταῦτα μέν, ὦ Μνήσιππε, γενναῖα τῶν ἀνδρῶν ἐκείνων ἃ κατέλεξας. τὸ γὰρ δύο ὄντας οὕτω μέγα τόλμημα τολμῆσαι καὶ τοσοῦτον ἀπὸ τῆς αὐτῶν ἀπάραντας ἐκπλεῦσαι ἐς τὸν Πόντον ἀπείρατον ἔτι τοῖς Ἕλλησιν ὄντα πλὴν μόνων τῶν ἐπὶ τῆς Ἀργοῦς ἐς τὴν Κολχίδα στρατευσάντων, μὴ καταπλαγέντας μήτε τοὺς μύθους τοὺς ἐπʼ αὐτῷἐπ' αὐτῷ Seager: ἐν αὐτῷ MSS. μήτε τὴν προσηγορίαν καταδείσαντας ὅτι ἄξενος ἐκαλεῖτο, οἷα, οἶμαι, ἀγρίων ἐθνῶν περιοικούντων, καὶ ἐπειδὴ ἑάλωσαν, οὕτως ἀνδρείως χρήσασθαι τῷ πράγματι καὶ μὴ ἀγαπῆσαι εἰ διαφεύξονταιδιαφεύξονται M, edd.: διαφυλάξονται other MSS. μόνον, ἀλλὰ τιμωρησαμένους τὸν βασιλέα τῆς ὕβρεως καὶ τὴν Ἄρτεμιν ἀναλαβόντας ἀποπλεῦσαι, πῶς ταῦτα οὐ θαυμαστὰ καὶ θείας τινὸς τιμῆς ἄξια παρὰ πάντων ὁπόσοι ἀρετὴν ἐπαινοῦσιν; ἀτὰρ οὐ ταῦτα ἡμεῖς Ὀρέστῃ καὶ Πυλάδῃ ἐνιδόντες ἥρωσιν αὐτοῖς χρώμεθα.

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λέγοις ἂν ἤδη ὅ τι τὸ σεμνὸν καὶ θεῖον ἄλλο ἐξειργάσαντο· ἐπεὶ ὅσον ἐπὶ τῷ πλῷἐπὶ τῷ πλῷ Fritzsche; ἐν τῷ πλῷ MSS. καὶ τῇ ἀποδημίᾳ πολλοὺς ἄν σοι θειοτέρους ἐκείνων ἀποδείξαιμι, τοὺς ἐμπόρους, καὶ μάλιστα τοὺς Φοίνικας αὐτῶν, οὐκ εἰς τὸν Πόντον οὐδὲ ἄχρι τῆς Μαιώτιδος καὶ τοῦ Βοσπόρου μόνον ἐσπλέοντας, ἀλλὰ πανταχοῦ τῆς Ἑλληνικῆς καὶ βαρβαρικῆς θαλάττης ναυτιλλομένους· ἅπασαν γὰρ οὗτοι ἀκτὴν καὶ πάντα αἰγιαλόν, ὡς εἰπεῖν, διερευνησάμενοι καθʼ ἕκαστον ἔτος ὀψὲ τοῦ μετοπώρου εἰς τὴν αὐτῶν ἐπανίασιν. οὓς κατὰ τὸν αὐτὸν λόγον θεοὺς νόμιζε, καὶ ταῦτα καπήλους καὶ ταριχοπώλας, εἰ τύχοι, τοὺς πολλοὺς αὐτῶν ὄντας.

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ἄκουε δή, ὦ θαυμάσιε, καὶ σκόπει καθʼ ὅσον ἡμεῖς οἱ βάρβαροι εὐγνωμονέστερον ὑμῶν περὶ τῶν ἀγαθῶν ἀνδρῶν κρίνομεν, εἴ γε ἐν Ἄργει μὲν καὶ Μυκήναις οὐδὲ τάφον ἔνδοξον ἔστιν ἰδεῖν Ὀρέστου ἢ Πυλάδου, παρʼ ἡμῖν δὲ καὶ νεὼς ἀποδέδεικται αὐτοῖς ἅμα ἀμφοτέροις, ὥσπερ εἰκὸς ἦν, ἑταίροις γε οὖσι, καὶ θυσίαι προσάγονται καὶ ἡ ἄλλη τιμὴ ἅπασα, κωλύει τε οὐδὲν ὅτι ξένοι ἦσαν ἀλλὰ μὴ Σκύθαι ἀγαθοὺς κεκρίσθαι καὶ ὑπὸ Σκυθῶν τῶν ἀρίστων θεραπεύεσθαι.καὶ ὑπὸ Σκυθῶν τῶν ἀρίστων θεραπεύεσθαι inserted here by Geist; after ἀπάσης τύχης κοινωνεῖν (end of § 5) in MSS. οὐ γὰρ ἐξετάζομεν ὅθεν οἱ καλοὶ καὶ ἀγαθοί εἰσιν, οὐδὲ φθονοῦμεν εἰ μὴ φίλοι ὄντες ἀγαθὰ εἰργάσαντο, ἐπαινοῦντες δὲ ἃ ἔπραξαν, οἰκείους αὐτοὺς ἀπὸ τῶν ἔργων ποιούμεθα.

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Ὃ δὲ δὴ μάλιστα καταπλαγέντες τῶν ἀνδρῶν ἐκείνων ἐπαινοῦμεν τοῦτό ἐστιν, ὅτι ἡμῖν ἔδοξαν φίλοι οὗτοι δὴ ἄριστοι ἁπάντων γεγενῆσθαι καὶ τοῖς ἄλλοις νομοθέται καταστῆναι ὡς χρὴ τοῖς φίλοις ἁπάσης τύχης κοινωνεῖν.κοινωνεῖν See n. 1.

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καὶ ἅ γε μετʼ ἀλλήλων ἢ ὑπὲρ ἀλλήλων ἔπαθον ἀναγράψαντες οἱ πρόγονοι ἡμῶν ἐπὶ στήλης χαλκῆς ἀνέθεσαν εἰς τὸ Ὀρέστειον, καὶ νόμον ἐποιήσαντο πρῶτον τοῦτο μάθημα καὶ παίδευμα τοῖς παισὶ τοῖς σφετέροις εἶναι τὴν στήλην ταύτην καὶ τὰ ἐπʼ αὐτῆς γεγραμμένα διαμνημονεῦσαι. θᾶττον γοῦν τοὔνομʼ ἂντοὔνομʼ ἂν Stallbaum: τοὔνομα MSS. ἕκαστος αὐτῶν ἐπιλάθοιτο τοῦ πατρὸς ἢ τὰς Ὀρέστου καὶ Πυλάδου πράξεις ἀγνοήσειεν.

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ἀλλὰ καὶ ἐν τῷ περιβόλῳ τοῦ νεὼ τὰ αὐτὰ ὁπόσα ἡ στήλη δηλοῖ γραφαῖς ὑπὸ τῶν παλαιῶν εἰκασμένα δείκνυται, πλέων Ὀρέστης ἅμα τῷ φίλῳ, εἶτα ἐν τοῖς κρημνοῖς διαφθαρείσης αὐτῷαὐτῶν NB. τῆς νεὼς συνειλημμένος καὶ πρὸς τὴν θυσίαν παρεσκευασμένος, καὶ ἡ Ἰφιγένεια ἤδη κατάρχεται αὐτῶν. καταντικρὺ δὲ ἐπὶ τοῦ ἑτέρου τοίχου ἤδη ἐκδεδυκὼς τὰ δεσμὰ γέγραπται καὶ φονεύων τὸν Θόαντα καὶ πολλοὺς ἄλλους τῶν Σκυθῶν, καὶ τέλος ἀποπλέοντες, ἔχοντες τὴν Ἰφιγένειαν καὶ τὴν θεόν. οἱ Σκύθαι δὲ ἄλλως ἐπιλαμβάνονται τοῦ σκάφους ἤδη πλέοντος, ἐκκρεμαννύμενοι τῶν πηδαλίων καὶ ἐπαναβαίνειν πειρώμενοι· εἶτʼ οὐδὲν ἀνύσαντες οἱ μὲν αὐτῶν τραυματίαι, οἱ δὲ καὶ δέει τούτου, ἀπονήχονται πρὸς τὴν γῆν. ἔνθα δὴ καὶ μάλιστα ἴδοι τις ἂν ὁπόσην ὑπὲρ ἀλλήλων εὔνοιαν ἐπεδείκνυντο, ἐν τῇ πρὸς τοὺς Σκύθας συμπλοκῇ. πεποίηκεν γὰρ ὁ γραφεὺς ἑκάτερον ἀμελοῦντα μὲν τῶν καθʼ ἑαυτὸν πολεμίων, ἀμυνόμενον δὲ τοὺς ἐπιφερομένους θατέρῳ καὶ πρὸ ἐκείνου ἀπαντᾶν πειρώμενον τοῖς τοξεύμασιν καὶ παρʼ οὐδὲν τιθέμενον εἰ ἀποθανεῖται σώσας τὸν φίλον καὶ τὴν ἐπʼ ἐκεῖνον φερομένην πληγὴν προαρπάσας τῷ ἑαυτοῦ σώματι.
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τὴν δὴ τοσαύτην εὔνοιαν αὐτῶν καὶ τὴν ἐν τοῖς δεινοῖς κοινωνίαν καὶ τὸ πιστὸν καὶ φιλέταιρον καὶ τὸ ἀληθὲς καὶ βέβαιον τοῦ πρὸς ἀλλήλους ἔρωτος, οὐκ ἀνθρώπινα ταῦτα ᾠήθημεν εἶναι, ἀλλά τινος γνώμης βελτίονος ἢ κατὰ τοὺς πολλοὺς τούτους ἀνθρώπους, οἳ μέχρι μὲν κατʼ οὖρον ὁ πλοῦς εἴη τοῖς φίλοις,τοῖς φίλοις Previous editions throw τοῖς φίλοις with what follows, by setting the comma before it. ἀγανακτοῦσιν εἰ μὴ ἐπʼ ἴσης κοινωνήσουσιν τῶν ἡδέων, εἰ δέ τι καὶ μικρὸνκαὶ μικρὸν Text NB: other MSS.repeat τι after μικρόν. ἀντιπνεύσειενἀντιπνεύσειεν Ν : ἀντιπνεύσει Α ἀντιπνεύσῃ ΒΜ and Γ2, in an erasure; Γ1 must have written -ει. αὐτοῖς, οἴχονται μόνους τοῖς κινδύνοις ἀπολιπόντες. καὶ γὰρ οὖν καὶ τόδε ὅπως εἰδῇς, οὐδὲν Σκύθαι φιλίας μεῖζον οἴονται εἶναι, οὐδὲ ἔστιν ἐφʼ ὅτῳ ἄν τις Σκύθης μᾶλλον σεμνύναιτο ἢ ἐπὶ τῷ συμπονῆσαι φίλῳ ἀνδρὶ καὶ κοινωνῆσαι τῶν δεινῶν, ὥσπερ οὐδὲν ὄνειδος μεῖζον παρʼ ἡμῖν τοῦ προδότην φιλίας γεγενῆσθαι δοκεῖν. διὰ ταῦτα Ὀρέστην καὶ Πυλάδην τιμῶμεν, ἀρίστους γενομένους τὰ Σκυθῶν ἀγαθὰ καὶ ἐν φιλίᾳ διενεγκόντας, ὃ πρῶτον ἡμεῖς ἁπάντων θαυμάζομεν, καὶ τοὔνομα ἐπὶ τούτοις αὐτῶν ἐθέμεθα ΚοράκουςΚονάχους C2A2 (ν over ρ, χ over κ). καλεῖσθαι· τοῦτο δέ ἐστιν ἐν τῇ ἡμετέρᾳ φωνῇ ὥσπερ ἂν εἴ τις λέγοι φίλιοι δαίμονες.

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ὦ Τόξαρι, οὐ μόνον ἄρα τοξεύειν ἀγαθοὶ ἦσαν Σκύθαι καὶ τὰ πολεμικὰ τῶν ἄλλων ἀμείνους, ἀλλὰ καὶ ῥῆσιν εἰπεῖν ἁπάντων πιθανώτατοι. ἐμοὶ γοῦν τέως ἄλλως γιγνώσκοντι ἤδη καὶ αὐτῷ δίκαια ποιεῖν δοκεῖτε οὕτως Ὀρέστην καὶ Πυλάδην ἐκθειάσαντες. ἐλελήθεις δέ με, ὦ γενναῖε, καὶ γραφεὺς ἀγαθὸς ὤν. πάνυ γοῦν ἐναργῶς ἐπέδειξας ἡμῖν τὰς ἐν τῷ Ὀρεστείῳ εἰκόνας καὶ τὴν μάχην τῶν ἀνδρῶν καὶ τὰ ὑπὲρ ἀλλήλων τραύματα. πλὴν ἀλλʼ οὐκ ᾠήθην ἂν οὕτω ποτὲ περισπούδαστον εἶναι φιλίαν ἐν Σκύθαις· ἅτε γὰρ ἀξένουςἀξένους du Soul: ξένους MSS. καὶ ἀγρίους ὄντας αὐτοὺς ἔχθρᾳ μὲν ἀεὶ συνεῖναι καὶ ὀργῇ καὶ θυμῷ, φιλίαν δὲ μηδὲ πρὸς τοὺς οἰκειοτάτους ἐπαναιρεῖσθαι, τεκμαιρόμενος τοῖς τε ἄλλοις ἃ περὶ αὐτῶν ἀκούομεν καὶ ὅτι κατεσθίουσι τοὺς πατέρας ἀποθανόντας.

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εἰ μὲν καὶ τὰ ἄλλα ἡμεῖς τῶν Ἑλλήνων καὶ δικαιότεροι τὰ πρὸς τοὺς γονέας καὶ ὁσιώτεροί ἐσμεν, οὐκ ἂν ἐν τῷ παρόντι φιλοτιμηθείην πρὸς σέ. ὅτι δὲ οἱ φίλοι οἱοἱ Βekker: not in MSS. Σκύθαι πολὺ πιστότεροι τῶν Ἑλλήνων φίλων εἰσὶν καὶ ὅτι πλείων φιλίας λόγος παρʼ ἡμῖν ἢ παρʼ ὑμῖν, ῥᾴδιον ἐπιδεῖξαι· καὶ πρὸς θεῶν τῶν Ἑλλήνων μὴ πρὸς ἀχθηδόνα μου ἀκούσῃς ἢν εἴπω τι ὧν κατανενόηκα πολὺν ἤδη χρόνον ὑμῖν συγγινόμενος.

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ὑμεῖς γάρ μοι δοκεῖτε τοὺς μὲν περὶ φιλίας λόγους ἄμεινον ἄλλων ἂν εἰπεῖν δύνασθαι, τἄργα δὲ αὐτῆς οὐ μόνον οὐ κατʼ ἀξίαν τῶν λόγων ἐκμελετᾶν, ἀλλʼ ἀπόχρη ὑμῖν ἐπαινέσαι τε αὐτὴν καὶ δεῖξαι ἡλίκον ἀγαθόν ἐστιν· ἐν δὲ ταῖς χρείαις προδόντες τοὺς λόγους δραπετεύετε οὐκ οἶδʼ ὅπως ἐκ μέσων τῶν ἔργων. καὶ ὁπόταν ὑμῖν οἱ τραγῳδοὶ τὰς τοιαύτας φιλίας ἐπὶ τὴν σκηνὴν ἀναβιβάσαντες δεικνύωσιν ἐπαινεῖτε καὶ ἐπικροτεῖτε καὶ κινδυνεύουσιν αὐτοῖς ὑπὲρ ἀλλήλων οἱ πολλοὶ καὶ ἐπιδακρύετε, αὐτοὶ δὲ οὐδὲν ἄξιον ἐπαίνου ὑπὲρ τῶν φίλων παρέχεσθαι τολμᾶτε, ἀλλʼ ἤν του φίλος δεηθεὶς τύχῃ, αὐτίκα μάλα ὥσπερ τὰ ὀνείρατα οἴχονται ὑμῖν ἐκποδὼν ἀποπτάμεναι αἱ πολλαὶ ἐκεῖναι τραγῳδίαι, τοῖς κενοῖς τούτοις καὶ κωφοῖς προσωπείοις ἐοικότας ὑμᾶς ἀπολιποῦσαι, ἃ διηρμέναδιηρμένα Coraes: διηρ ημένα  MSS. τὸ στόμα καὶ παμμέγεθες κεχηνότα οὐδὲ τὸ σμικρότατον φθέγγεται. ἡμεῖς δὲ ἔμπαλιν· ὅσῳ γὰρ δὴ λειπόμεθα ἐν τοῖς περὶ φιλίας λόγοις, τοσοῦτον ἐν τοῖς ἔργοις αὐτῆς πλεονεκτοῦμεν.
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Εἴ δʼ οὖνδ’  οὖν dorf : γοῦν MSS. δοκεῖ, οὕτω νῦν ποιῶμεν. τοὺς μὲν παλαιοὺς φίλους ἀτρεμεῖν ἐάσωμεν, εἴ τινας ἢ ἡμεῖς ἢ ὑμεῖς τῶν πάλαι καταριθμεῖν ἔχομεν, ἐπεὶ κατά γε τοῦτο πλεονεκτοῖτε ἄν, πολλοὺς καὶ ἀξιοπίστους μάρτυρας τοὺς ποιητὰς παρεχόμενοι τὴν Ἀχιλλέως καὶ Πατρόκλου φιλίαν καὶ τὴν Θησέως καὶ Πειρίθου καὶ τῶν ἄλλων ἑταιρείαν ἐν καλλίστοις ἔπεσι καὶ μέτροις ῥαψῳδοῦντας· ὀλίγους δέ τινας προχειρισάμενοι τῶν καθʼ ἡμᾶς αὐτοὺς καὶ τὰ ἔργα αὐτῶν διηγησάμενοι, ἐγὼ μὲν τὰ Σκυθικά, σὺ δὲ τὰ Ἑλληνικά, ὁπότεροςἙλληνικά, καὶ ὁπότερος MSS. Bekker's excision of καί gives the sentence a proper conclusion. To read διηγησὠμεθα above (B2N) necessitates excising καὶ before τὰ ἔργα. ἂν ἐν τούτοις κρατῇ καὶ ἀμείνους παράσχηται τοὺς φίλους, αὐτός τε νενικηκὼς ἔσται καὶ τὴν αὑτοῦ ἀνακηρύξει, κάλλιστον ἀγῶνα καὶ σεμνότατον ἀγωνισάμενος. ὡς ἔγωγε πολὺ ἥδιον ἄν μοι δοκῶ μονομαχῶν ἡττηθεὶς ἀποτμηθῆναι τὴν δεξιάν, ὅπερ ἥττηςἥττης Bekker: τῆς MSS. Σκυθικῆς ἐπιτίμιόν ἐστιν, ἢ χείρων ἄλλου κατὰ φιλίαν κεκρίσθαι, καὶ ταῦτα Ἕλληνος, Σκύθης αὐτὸς ὤν.

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ἔστιν μέν, ὦ Τόξαρι, οὐ φαῦλον τὸ ἔργον ἀνδρὶ οἵῳ σοὶ πολεμιστῇ μονομαχῆσαι, πάνυ εὐστόχους καὶ τεθηγμένους παρεσκευασμένῳ τοὺς λόγους. οὐ μὴν ἀγεννῶς γε οὕτως καταπροδοὺς ἐν βραχεῖ τὸ Ἑλληνικὸν ἅπαν ὑποχωρήσομαί σοι· καὶ γὰρ ἂν εἴη πάνδεινον ὑπὸ δυοῖν μὲν ἐκείνοιν ἡττηθῆναι τοσούτους τῶν Σκυθῶν ὁπόσους οἵ τε μῦθοι δηλοῦσι καὶ αἱ ὑμέτεραι παλαιαὶ γραφαί, ἃς μικρῷ πρόσθεν εὖ μάλα ἐξετραγῴδησας, Ἕλληνας δὲ πάντας, τοσαῦτα ἔθνη καὶ τοσαύτας πόλεις, ἐρήμην ὑπὸ σοῦ ἁλῶναι. εἰ γὰρ τοῦτο γένοιτο, οὐ τὴν δεξιὰν ὥσπερ ὑμεῖς ἀλλὰ τὴν γλῶτταν ἀποτμηθῆναι καλόν. πότερον δὲ ὡρίσθαι χρὴ τὸν ἀριθμὸν ἡμῖν τῶν φιλικῶν τούτων πράξεων, ἢ ὁπόσῳ ἄν τις πλείους ἔχῃ λέγειν, τοσούτῳ εὐπορώτερος ἂν δόξειεν πρὸς τὴν νίκην;

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οὐδαμῶς, ἀλλʼ ὡρίσθω μὴ ἐν τῷ πλήθει αὐτῶν τὸ κράτος, ἀλλʼ εἰ ἀμείνους καὶ τομώτεραι φαίνοιντο αἱ σαὶ τῶν ἐμῶν ἴσαι τὸν ἀριθμὸν οὖσαι, καιριώτερα δῆλον ὅτι ἐργάσονταί μοι τραύματατὰ τραύματα N. καὶ θᾶττον ἐνδώσω πρὸς τὰς πληγάς.

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εὖ λέγεις, καὶ ὡρίσθωσαν ὁπόσαι ἱκαναί. πέντε ἔμοιγε δοκοῦσιν ἑκατέρῳ.ἑκατέρῳ N: ἑκατέρως ΓMBC.

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κἀμοὶ δοκεῖ. πρότερος δὲ λέγε, ἀλλʼ ἐπομοσάμενος ἦ μὴν ἀληθῆ ἐρεῖν· ἄλλως γὰρ ἀναπλάττεινἀναπλάττειν Harmon: ἂν πράττειν MSS. (ἂν omitted in A). πλάττειν edd. τὰ τοιαῦτα οὐ πάνυ χαλεπὸν καὶ ὁ ἔλεγχος ἀφανής. εἰ δὲ ὀμόσειας, οὐχ ὅσιον ἀπιστεῖν.

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ὀμούμεθα, εἴ τι καὶ ὅρκου δεῖν νομίζεις. τίς δέ σοι τῶν ἡμετέρων θεῶν ἄρʼ ἱκανός; ὁ Φίλιος;

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καὶ μάλα· ἐγὼ δὲ τὸν ἐπιχώριον ὀμοῦμαί σοι ἐν τῷ ἐμαυτοῦ λόγῳ.

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ἴστω τοίνυν ὁ Ζεὺς ὁ Φίλιος, ἦ μὴν ὁπόσα ἂν λέγω πρὸς σὲ ἢ αὐτὸς εἰδὼς ἢ παρʼ ἄλλων ὁπόσον οἷόν τε ἦν διʼ ἀκριβείας ἐκπυνθανόμενος ἐρεῖν, μηδὲν παρʼ ἐμαυτοῦ ἐπιτραγῳδῶν. καὶ πρώτην γέ σοι τὴν Ἀγαθοκλέους καὶ Δεινίου φιλίαν διηγήσομαι, ἀοίδιμον ἐν τοῖς Ἴωσι γενομένην.

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Ἀγαθοκλῆς γὰρ οὗτος ὁ Σάμιος οὐ πρὸ πολλοῦ ἐγένετο, ἄριστος μὲν πρὸς φιλίαν, ὡς ἔδειξεν, τὰ ἄλλα δὲ οὐδὲν ἀμείνων Σαμίων τῶν πολλῶν οὔτε ἐς τὸ γένος οὔτε ἐς τὴν ἄλλην περιουσίαν. Δεινίᾳ δὲ τῷ ΛύσωνοςΛύσωνος A: Λυσίωνος ΓΝB. In 15 all bit Ν read Λύσωνος. Ἐφεσίῳ φίλος ἐκ παίδων ἦν. ὁ δὲ Δεινίας ἐπλούτει ἄρα εἰς ὑπερβολήν, καὶ ὥσπερ εἰκὸς νεόπλουτον ὄντα, πολλοὺς καὶ ἄλλους εἶχε περὶ ἑαυτόν, ἱκανοὺς μὲν συμπιεῖν καὶ πρὸς ἡδονὴν συνεῖναι, φιλίας δὲ πλεῖστον ὅσον ἀποδέοντας.

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τέως μὲν οὖν ἐν τούτοις καὶ ὁ Ἀγαθοκλῆς ἐξητάζετο, καὶ συνῆν καὶ συνέπινεν αὐτοῖς οὐ πάνυ χαίρων τῇ τοιαύτῃ διατριβῇ, καὶ ὁ Δεινίας οὐδὲν αὐτὸν ἐντιμότερον εἶχεν τῶν κολάκων. τελευταῖον δὲ καὶ προσέκρουε τὰ πολλὰ ἐπιτιμῶν, καὶ φορτικὸς ἐδόκει ὑπομιμνήσκων ἀεὶ τῶν προγόνων καὶ φυλάττειν παραγγέλλων ἃ μετὰ πολλῶν καμάτων ὁ πατὴρ αὐτῷ κτησάμενος κατέλιπεν, ὥστε διὰ ταῦτα οὐδὲ ἐπὶ τοὺς κώμους ἀπῆγεν ἔτι αὐτόν, ἀλλὰ μόνος μετʼ ἐκείνων ἐκώμαζε, λανθάνειν πειρώμενος τὸν Ἀγαθοκλέα.
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καὶ δή ποτε ὑπὸ τῶν κολάκων ἐκείνων ὁ ἄθλιος ἀναπείθεται ὡς ἐρῴη αὐτοῦ Χαρίκλεια Δημώνακτος γυνή, ἀνδρὸς ἐπιφανοῦς καὶ πρώτου Ἐφεσίων τὰ πολιτικά· καὶ γραμματεῖά τε εἰσεφοίτα παρὰ τῆς γυναικὸς αὐτῷ καὶ στέφανοι ἡμιμάραντοι καὶ μῆλά τινα ἀποδεδηγμένα καὶ ἄλλα ὁπόσα αἱ μαστροποὶ ἐπὶ τοῖς νέοις μηχανῶνται,τοῖς νέοις ἐπιμηχάνωνται (C)A. But cf. ἐπὶ τούτῳ μεμηχανῆσθαι, Dial. Mer., 4, 2. κατὰ μικρὸν αὐτοῖς ἐπιτεχνώμεναι τοὺς ἔρωτας καὶ ἀναφλέγουσαι τὸ πρῶτον ἐρᾶσθαι νομίζοντας (ἐπαγωγότατον γὰρ τοῦτό γε, καὶ μάλιστα τοῖς καλοῖς εἶναι οἰομένοις), ἄχρι ἂν λάθωσιν εἰς τὰ δίκτυα ἐμπεσόντες.

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ἡ Χαρίκλεια δὲ ἦν ἀστεῖον μέν τι γύναιον, ἑταιρικὸν δὲ ἐκτόπως καὶ τοῦ προστυχόντος ἀεί, καὶ εἰ πάνυ ἐπʼ ὀλίγῳ ἐθελήσειέ τις· καὶ εἰ προσίδοι τις μόνον, εὐθὺς ἐπένευε, καὶ δέος οὐδὲν ἦν μή πημή πη Γ1Β2: μή ποι Γ2 (οι in erasure) B1Ν; μή τι C, edd. cf. Lexiph., 11. ἀντείποι Χαρίκλεια. δεινὴ δὲ καὶ τὰ ἄλλα, καὶκαὶ ΓΝΒ: not in A. τεχνῖτις παρʼ ἥντινα βούλει τῶν ἑταιρῶν ἐπισπάσασθαι ἐραστὴν καὶ ἀμφίβολον ἔτι ὄντα ὅλον ὑποποιήσασθαι καὶ ἐνεχόμενον ἤδη ἐπιτεῖναι καὶ προσεκκαῦσαι ἄρτι μὲν ὀργῇ, ἄρτι δὲ κολακείᾳ, καὶ μετὰ μικρὸν ὑπεροψίᾳ καὶ τῷ πρὸς ἕτερον ἀποκλίνειν δοκεῖν, καὶ ὅλη συνεκεκρότητο ἁπανταχόθεν ἡ γυνὴ καὶ πολλὰ μηχανήματα παρεσκεύαστο κατὰ τῶν ἐραστῶν.
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ταύτην οὖν τότε οἱ Δεινίου κόλακες παραλαμβάνουσιν ἐπὶ τὸ μειράκιον, καὶ τὰ πολλὰ ὑπεκωμῴδουν, συνωθοῦντες αὐτὸν εἰς τὸν ἔρωτα τῆς Χαρικλείας. ἡ δὲ πολλοὺς ἤδη νέους ἐκτραχηλίσασα καὶ μυρίους ἔρωτας ὑποκριναμένη καὶ οἴκους πολυταλάντους ἀνατρέψασα, ποικίλον τι καὶ πολυγύμναστον κακόν, παραλαβοῦσα εἰς τὰς χεῖρας ἁπλοϊκὸν καὶ ἄπειρον τῶν τοιούτων μηχανημάτων νεανίσκον οὐκ ἀνῆκεν ἐκ τῶν ὀνύχων, ἀλλὰ περιέχουσα πανταχόθεν καὶ διαπείρασα, ὅτε ἤδη παντάπασιν ἐκράτει, αὐτή τε ἀπώλετο ὑπὸ τῆς ἄγρας καὶ τῷ κακοδαίμονι Δεινίᾳ μυρίων κακῶν αἰτία ἐγένετο.

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τὸ μὲν γὰρ πρῶτον εὐθὺς ἐκεῖνα ἐπʼ αὐτὸν καθίει τὰ γραμματεῖα, συνεχῶςσυνεχῶς Ν: καὶ συνεχῶς Γ, vulg. πεμπομένη τὴν ἅβραν, ὡς ἐδάκρυσε καὶ ἐπηγρύπνησε καὶ τέλος ὡς ἀπάγξει ἑαυτὴν ἡ ἀθλία ὑπὸ τοῦ ἔρωτος, ἕως δὴ ὁ μακάριος ἐπείσθη καλὸς εἶναι καὶ ταῖς Ἐφεσίων γυναιξὶ περιπόθητος, καί που συνηνέχθη πολλὰ ἱκετευθείς.

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τὸ ἐντεῦθεν ἤδη ῥᾷον, ὡς τὸ εἰκός, ἁλώσεσθαι ἔμελλεν ὑπὸ γυναικὸς καλῆς καὶ πρὸς ἡδονήν τε ὁμιλῆσαι ἐπισταμένης καὶ ἐν καιρῷ δακρῦσαι καὶ μεταξὺ τῶν λόγων ἐλεεινῶς ὑποστενάξαι καὶ ἀπιόντος ἤδη λαβέσθαι καὶ εἰσελθόντι προσδραμεῖν καὶ καλλωπίζεσθαι ὡς ἂν μάλιστα ἀρέσειε, καί που καὶ ᾆσαι καὶ κιθαρίσαι. οἷς ἅπασι κατὰ τοῦ Δεινίου ἐκέχρητο· καὶ ἐπεὶ ᾔσθετο πονηρῶς ἔχοντα καὶ διάβροχον ἤδη τῷ ἔρωτι καὶ τακερὸν γεγενημένον, ἄλλο ἐπὶ τούτοις ἐπενόει καὶ τὸν ἄθλιον ἀπώλλυε· κύειν τε γὰρ ἐξ αὐτοῦ σκήπτεται — ἱκανὸν δὲ καὶ τοῦτο βλᾶκα ἐραστὴν προσεκπυρῶσαι — καὶ οὐκέτι ἐφοίτα πρὸς αὐτόν, φυλάττεσθαι ὑπὸ τἀνδρὸς λέγουσα πεπυσμένου τὸν ἔρωτα.

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ὁ δʼ οὐκέτι οἷός τε ἦν φέρειν τὸ πρᾶγμα, οὐδὲ ἠνείχετο μὴ ὁρῶν αὐτήν, ἀλλὰ ἐδάκρυε καὶ τοὺς κόλακας εἰσέπεμπεν καὶ τοὔνομα τῆς Χαρικλείας ἐπεβοᾶτο καὶ τὴν εἰκόνα περιβαλὼν αὐτῆς — ἐπεποίητο δὲ λίθου λευκοῦ — ἐκώκυε, καὶ τέλος καταβαλὼν ἑαυτὸν εἰς τοὔδαφος ἐκυλίνδετο καὶ λύττα ἦν ἀκριβὴς τὸ πρᾶγμα. τὰ μὲν γὰρ δῶρα οὐ κατὰ μῆλα καὶ στεφάνους ἀντεδίδοτο αὐτῇ, ἀλλὰ συνοικίαι ὅλαι καὶ ἀγροὶ καὶ θεράπαιναι καὶ ἐσθῆτες εὐανθεῖς καὶ χρυσὸν ὁπόσον ἐθελήσειε.ἐθελήσειε A: ἐθελήσει  ΓΝΒΜ.

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Καὶ τί γάρ; ἐν βραχεῖ ὁ Λύσωνος οἶκος, ὀνομαστότατος τῶν ἐν Ἰωνίᾳ γενόμενος, ἐξήντλητο ἤδη καὶ ἐξεκεκένωτο.

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εἶτα, ὡς ἤδη αὖος ἦν, ἀπολιποῦσα αὐτὸν ἄλλον τινὰ Κρῆτα νεανίσκον τῶν ὑποχρύσων ἐθήρα καὶ μετέβαινεν ἐπʼ ἐκεῖνον καὶ ἤρα ἤδη αὐτοῦ, κἀκεῖνος ἐπίστευεν.

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ἀμελούμενος οὖν ὁ Δεινίας οὐχ ὑπὸ τῆς Χαρικλείας μόνον ἀλλὰ καὶ ὑπὸ τῶν κολάκων (κἀκεῖνοι γὰρ ἐπὶ τὸν Κρῆτα ἤδη τὸν ἐρώμενον μετεληλύθεσαν) ἔρχεται παρὰ τὸν Ἀγαθοκλέα καὶ πάλαι εἰδότα ὡς ἔχοι πονηρῶς τὰ πράγματα αὐτῷ, καὶ αἰδούμενος τὸ πρῶτον ὅμως διηγεῖτο πάντα — τὸν ἔρωτα, τὴν ἀπορίαν, τὴν ὑπεροψίαν τῆς γυναικός, τὸν ἀντεραστὴν τὸν Κρῆτα, καὶ τέλος ὡς οὐ βιώσεται μὴ οὐχὶ συνὼν τῇ Χαρικλείᾳ. ὁ δὲ ἄκαιρον εἶναι νομίσας ἐν τούτῳ ἀπομνημονεύειν τῷ Δεινίᾳ διότι οὐ προσίετο μόνον αὐτὸν τῶν φίλων ἀλλὰ τοὺς κόλακας αὐτοῦ προετίμα τότε, ἣν μόνον εἶχεν πατρῴαν οἰκίαν ἐν Σάμῳ ἀπεμπολήσας ἧκεν αὐτῷ τὴν τιμὴν κομίζων, τρία τάλαντα.

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λαβὼν δὲ ὁ Δεινίας οὐκ ἀφανὴς εὐθὺς ἦν τῇ Χαρικλείᾳ καλός ποθεν αὖθις γεγενημένος, καὶ αὖθις ἡ ἅβρα καὶ τὰ γραμματεῖα, καὶ μέμψις ὅτι μὴ πολλοῦ χρόνου ἀφίκετο, καὶ οἱ κόλακες συνέθεον ἐπικαλαμησόμενοι, ὁρῶντες ἐδώδιμον ἔτι ὄντα τὸν Δεινίαν.

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ὡς δὲ ὑπέσχετο ἥξειν παρʼ αὐτὴν καὶ ἧκε περὶ πρῶτον ὕπνον καὶ ἔνδον ἦν, ὁ Δημῶναξ, ὁ τῆς Χαρικλείας ἀνήρ, εἴτε ἄλλως αἰσθόμενος εἴτε καὶ ἀπὸ συνθήματοςσυνθήματος B: συνθέματος Γ : συνθήκης Ν. τῆς γυναικός (ἄμφω γὰρ λέγεται) ἐπαναστὰς ὥσπερ ἐκ λόχου τήν τε αὔλειον ἀποκλείειν ἐκέλευεν καὶ συλλαμβάνειν τὸν Δεινίαν, πῦρ καὶ μάστιγας ἀπειλῶν καὶ ξίφος ὡς ἐπὶ μοιχὸν σπασάμενος.

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ὁ δὲ συνιδὼν οὗ κακῶν ἦν, μοχλόν τινα πλησίον κείμενον ἁρπάσας αὐτόν τε ἀποκτείνει τὸν Δημώνακτα, πατάξας εἰς τὸν κρόταφον, καὶ τὴν Χαρίκλειαν, οὐ μιᾷ πληγῇ ταύτην, ἀλλὰ καὶ τῷ μοχλῷ πολλάκις καὶ τῷ ξίφει τοῦ Δημώνακτος ὕστερον. οἱ δʼ οἰκέται τέως μὲν ἑστήκεσαν ἄφωνοι, τῷ παραδόξῳ τοῦ πράγματος ἐκπεπληγμένοι, εἶτα πειρώμενοι συλλαμβάνειν, ὡς καὶ αὐτοῖς ἐπῄει μετὰ τοῦ ξίφους, ἐκεῖνοι μὲν ἔφευγον, ὁ Δεινίας δὲ ὑπεξέρχεταιὑπεξέρχεται NB: ὑπέρχεται ΓC, ἐξέρχεται M. τηλικοῦτον ἔργον εἰργασμένος.

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καὶ τὸ μέχρι τῆς ἕω παρὰ τῷ Ἀγαθοκλεῖ διέτριβεν, ἀναλογιζόμενοι τὰ πεπραγμένα καὶ περὶ τῶν μελλόντων ὅ τι ἀποβήσεται σκοποῦντες· ἕωθεν δὲ οἱ στρατηγοὶ παρῆσαν — ἤδη γὰρ τὸ πρᾶγμα διεβεβόητο — καὶ συλλαβόντες τὸν Δεινίαν, οὐδʼ αὐτὸν ἔξαρνον ὄντα μὴ οὐχὶ πεφονευκέναι, ἀπάγουσι παρὰ τὸν ἁρμοστὴν ὃς ἥρμοζε τὴν Ἀσίαν τότε. ὁ δὲ βασιλεῖ τῷ μεγάλῳ ἀναπέμπει αὐτόν· καὶ μετʼ οὐ πολὺ κατεπέμφθη ὁ Δεινίας εἰς Γύαρον νῆσον τῶν Κυκλάδων, ἐν ταύτῃ φεύγειν εἰς ἀεὶ τεταγμένος ὑπὸ βασιλέως.
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ὁ δὲ Ἀγαθοκλῆς καὶ τἄλλα μὲν συνῆν καὶ συναπῆρεν εἰς τὴν Ἰταλίαν καὶ συνεισῆλθεν εἰς τὸ δικαστήριον μόνος τῶν φίλων καὶ πρὸς οὐδὲν ἐνεδέησεν. ἐπεὶ δὲ ἤδη ἔφευγεν ὁ Δεινίας, οὐδὲ τότε ἀπελείφθη τοῦ ἑταίρου, καταδικάσας δὲ αὐτὸς αὑτοῦ διέτριβεν ἐν Γυάρῳ καὶ συνέφευγεν αὐτῷ, καὶ ἐπειδὴ παντάπασιν ἠπόρουν τῶν ἀναγκαίων, παραδοὺς ἑαυτὸν τοῖς πορφυρεῦσι συγκατεδύετο καὶ τὸ γινόμενον ἐκ τούτου ἀποφέρων ἔτρεφε τὸν Δεινίαν· καὶ νοσήσαντά τε ἐπὶ μήκιστον ἐθεράπευσε καὶ ἀποθανόντος οὐκέτι ἐπανελθεῖν εἰς τὴν ἑαυτοῦ ἠθέλησεν, ἀλλʼ αὐτοῦ ἐν τῇ νήσῳ ἔμεινεν αἰσχυνόμενος καὶ τεθνεῶτα ἀπολιπεῖν τὸν φίλον.

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τοῦτό σοι ἔργον φίλου Ἕλληνος οὐ πρὸ πολλοῦ γενόμενον· ἔτη γὰρ οὐκ οἶδα εἰ πέντε ἤδη διελήλυθεν ἀφʼ οὗ Ἀγαθοκλῆς ἐν Γυάρῳ ἀπέθανεν.

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καὶ εἴθε γε, ὦ Μνήσιππε, ἀνώμοτος ὢν ταῦτα ἔλεγες, ἵνα καὶ ἀπιστεῖν ἂν ἐδυνάμην αὐτοῖς· οὕτω Σκυθικόν τινα φίλον τὸν Ἀγαθοκλέα τοῦτον διηγήσω. πλὴν οὐοὐ Bekker: οὖν B. Not in other MSS. δέδια μή τινα καὶ ἄλλον ὅμοιον εἴπῃς αὐτῷ.

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ἄκουε τοίνυν καὶ ἄλλον, ὦ Τόξαρι, Εὐθύδικον τὸν Χαλκιδέα. διηγεῖτο δέ μοι περὶ αὐτοῦ Σιμύλος ὁ ναύκληρος ὁ Μεγαρικός, ἐπομοσάμενος ἦ μὴν αὐτὸς ἑωρακέναι τὸ ἔργον. πλεῖν μὲν γὰρ ἔφη ἐξ Ἰταλίας Ἀθήναζε περὶ δύσιν Πλειάδος συλλογιμαίους τινὰς ἀνθρώπους κομίζων, ἐν δὲ τούτοις εἶναι τὸν Εὐθύδικον καὶ μετʼ αὐτοῦ Δάμωνα, Χαλκιδέα καὶ τοῦτον, ἑταῖρον αὐτοῦ· ἡλικιώτας δὲ εἶναι, τὸν μὲν Εὐθύδικον ἐρρωμένον καὶ καρτερόν, τὸν δὲ Δάμωνα ὕπωχρον καὶ ἀσθενικόν, ἄρτι ἐκ νόσου μακρᾶς, ὡς ἐδόκει, ἀνιστάμενον.

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Ἄχρι μὲν οὖν Σικελίας εὐτυχῶς διαπλεῦσαι ἔφη ὁ Σιμύλος σφᾶς· ἐπεὶ δὲ τὸν πορθμὸν διαπεράσαντες ἐν αὐτῷ ἤδη τῷ Ἰονίῳ ἔπλεον, χειμῶνα μέγιστον ἐπιπεσεῖν αὐτοῖς. καὶ τὰ μὲν πολλὰ τί ἄν τις λέγοι, τρικυμίας τινὰς καὶ στροβίλους καὶ χαλάζας καὶ ἄλλα ὅσα χειμῶνος κακά; ἐπεὶ δὲ ἤδη σφᾶς κατὰ τὴν Ζάκυνθον εἶναι ἀπὸ ψιλῆς τῆς κεραίας πλέοντας, ἔτι καὶ σπείρας τινὰς ἐπισυρομένους, ὡς τὸ ῥόθιον ἐπιδέχεσθαι τῆς ὁρμῆς, περὶ μέσας νύκτας οἷον ἐν τοσούτῳ σάλῳ ναυτιάσαντα τὸν Δάμωνα ἐμεῖν ἐκκεκυφόταἐκκεκυφότα Harmon: ἐξ ἐγκεκυφότα Γ, ἐγκεκυφότα other MSS. ἐς τὴν θάλασσαν· εἶτα, οἶμαι, τῆς νεὼς βιαιότερον ἐς ὃ ἐκεκύφει μέρος ἐπικλιθείσης καὶ τοῦ κύματος συναπώσαντος, ἐκπεσεῖν αὐτὸν ἐπὶ τὴν κεφαλὴν ἐς τὸ πέλαγος, οὐδὲ γυμνὸν τὸν ἄθλιον,τὸν ἄθλιον: only N the article. ὡς ἂν καὶ ῥᾷον δύνασθαι νεῖν. εὐθὺς οὖν βοᾶν πνιγόμενον καὶ μόγις ἑαυτὸν ὑπερέχοντα τοῦ κλύδωνος.
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ὁ δὲ Ἀγαθοκλῆς καὶ τἄλλα μὲν συνῆν καὶ συναπῆρεν εἰς τὴν Ἰταλίαν καὶ συνεισῆλθεν εἰς τὸ δικαστήριον μόνος τῶν φίλων καὶ πρὸς οὐδὲν ἐνεδέησεν. ἐπεὶ δὲ ἤδη ἔφευγεν ὁ Δεινίας, οὐδὲ τότε ἀπελείφθη τοῦ ἑταίρου, καταδικάσας δὲ αὐτὸς αὑτοῦ διέτριβεν ἐν Γυάρῳ καὶ συνέφευγεν αὐτῷ, καὶ ἐπειδὴ παντάπασιν ἠπόρουν τῶν ἀναγκαίων, παραδοὺς ἑαυτὸν τοῖς πορφυρεῦσι συγκατεδύετο καὶ τὸ γινόμενον ἐκ τούτου ἀποφέρων ἔτρεφε τὸν Δεινίαν· καὶ νοσήσαντά τε ἐπὶ μήκιστον ἐθεράπευσε καὶ ἀποθανόντος οὐκέτι ἐπανελθεῖν εἰς τὴν ἑαυτοῦ ἠθέλησεν, ἀλλʼ αὐτοῦ ἐν τῇ νήσῳ ἔμεινεν αἰσχυνόμενος καὶ τεθνεῶτα ἀπολιπεῖν τὸν φίλον.

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τοῦτό σοι ἔργον φίλου Ἕλληνος οὐ πρὸ πολλοῦ γενόμενον· ἔτη γὰρ οὐκ οἶδα εἰ πέντε ἤδη διελήλυθεν ἀφʼ οὗ Ἀγαθοκλῆς ἐν Γυάρῳ ἀπέθανεν.

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καὶ εἴθε γε, ὦ Μνήσιππε, ἀνώμοτος ὢν ταῦτα ἔλεγες, ἵνα καὶ ἀπιστεῖν ἂν ἐδυνάμην αὐτοῖς· οὕτω Σκυθικόν τινα φίλον τὸν Ἀγαθοκλέα τοῦτον διηγήσω. πλὴν οὐ δέδια μή τινα καὶ ἄλλον ὅμοιον εἴπῃς αὐτῷ.

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τὸν δὲ Εὐθύδικον, ὡς ἤκουσε — τυχεῖν δὲ γυμνὸν ἐν τῇ εὐνῇ ὄντα — ῥῖψαι ἑαυτὸν εἰς τὴν θάλασσαν καὶ καταλαβόντα τὸν Δάμωνα ἤδη ἀπαγορεύοντα — φαίνεσθαι γὰρ ἐπὶ πολὺ ταῦτα τῆς σελήνης καταλαμπούσης — συμπαρανήχεσθαι καὶ συγκουφίζειν. σφᾶς δὲ ἐπιθυμεῖν μὲν αὐτοῖς βοηθεῖν καὶ ἐλεεῖν τὴν συμφορὰν τῶν ἀνδρῶν, μὴ δύνασθαι δέ, μεγάλῳ τῷ πνεύματι ἐλαυνομένους. πλὴν ἐκεῖνά γε ποιῆσαι, φελλούς τε γὰρ πολλοὺς ἀφεῖναι αὐτοῖς καὶ τῶν κοντῶν τινας, ὡς ἐπὶ τούτων ἀπονήξαιντο, εἴ τινι αὐτῶν περιτύχοιεν, καὶ τέλος καὶ τὴν ἀποβάθραν αὐτὴν οὐ μικρὰν οὖσαν.

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Ἐννόησον τοίνυν πρὸς θεῶν ἥντινα ἄν τις ἄλλην ἐπίδειξιν ἐπιδείξαιτο εὐνοίας βεβαιοτέραν πρὸς ἄνδρα φίλον ἐν νυκτὶ ἐκπεσόντα ἐς πέλαγος οὕτως ἠγριωμένον ἢ κοινωνήσας τοῦ θανάτου; καί μοι ἐπʼ ὀφθαλμῶν λαβὲ τὴν ἐπανάστασιν τῶν κυμάτων, τὸν ἦχον τοῦ ὕδατος ἐπικλωμένου, τὸν ἀφρὸν περιζέοντα, τὴν νύκτα καὶ τὴν ἀπόγνωσιν· εἶτα ἀποπνιγόμενον ἐκεῖνον καὶ μόγις ἀνακύπτοντα καὶ τὰς χεῖρας ὀρέγοντα τῷ ἑταίρῳ, τὸν δὲ ἐπιπηδῶντα εὐθὺς καὶ συννέοντα καὶ δεδιότα μὴ προαπόληταιπροαπόληται vulg.: προαπολεῖται ΓNB. αὐτοῦ ὁ Δάμων. οὕτω γὰρ ἂν μάθοις ὡς οὐκ ἀγεννῆ σοι καὶ τοῦτον φίλον τὸν Εὐθύδικον διηγησάμην.

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πότερον δὲ ἀπώλοντο, ὦ Μνήσιππε, οἱ ἄνδρες, ἤ τις αὐτοῖς ἐκ παραλόγου σωτηρία ἐγένετο; ὡς ἔγωγε οὐ μετρίως δέδοικα ὑπὲρ αὐτῶν.

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θάρρει, ὦ Τόξαρι, ἐσώθησαν, καὶ ἔτι καὶ νῦν εἰσιν Ἀθήνησιν ἄμφω φιλοσοφοῦντες. ὁ μὲν γὰρ Σιμύλος ταῦτα μόνα εἶχε λέγειν ἅ ποτε εἶδε τῆς νυκτός, τὸν μὲντὸν μὲν Ν: not ἰη ΓΒ(C)Α. ἐκπίπτοντα, τὸν δὲ ἐπιπηδῶντα, καὶ νηχομένους ἐς ὅσον ἐν νυκτὶ καθορᾶν ἐδύνατο. τὰ δὲ ἀπὸ τούτου οἱ ἀμφὶ τὸν Εὐθύδικον αὐτοὶ διηγοῦνται. τὸ μὲν γὰρ πρῶτον φελλοῖς τισι περιπεσόντας ἀνέχειν ἐπὶ τούτων ἑαυτοὺς καὶ ἀπονήχεσθαι πονηρῶς, ὕστερον δὲ τὴν ἀποβάθραν ἰδόντας ἤδη πρὸς ἕω προσνήξασθαί τε αὐτῇ καὶ τὸ λοιπὸν ἐπιβάντας εὐμαρῶς προσενεχθῆναι τῇ Ζακύνθῳ.

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ἄκουε τοίνυν καὶ ἄλλον, ὦ Τόξαρι, Εὐθύδικον τὸν Χαλκιδέα. διηγεῖτο δέ μοι περὶ αὐτοῦ Σιμύλος ὁ ναύκληρος ὁ Μεγαρικός, ἐπομοσάμενος ἦ μὴν αὐτὸς ἑωρακέναι τὸ ἔργον. πλεῖν μὲν γὰρ ἔφη ἐξ Ἰταλίας Ἀθήναζε περὶ δύσιν Πλειάδος συλλογιμαίους τινὰς ἀνθρώπους κομίζων, ἐν δὲ τούτοις εἶναι τὸν Εὐθύδικον καὶ μετʼ αὐτοῦ Δάμωνα, Χαλκιδέα καὶ τοῦτον, ἑταῖρον αὐτοῦ· ἡλικιώτας δὲ εἶναι, τὸν μὲν Εὐθύδικον ἐρρωμένον καὶ καρτερόν, τὸν δὲ Δάμωνα ὕπωχρον καὶ ἀσθενικόν, ἄρτι ἐκ νόσου μακρᾶς, ὡς ἐδόκει, ἀνιστάμενον.

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Ἄχρι μὲν οὖν Σικελίας εὐτυχῶς διαπλεῦσαι ἔφη ὁ Σιμύλος σφᾶς· ἐπεὶ δὲ τὸν πορθμὸν διαπεράσαντες ἐν αὐτῷ ἤδη τῷ Ἰονίῳ ἔπλεον, χειμῶνα μέγιστον ἐπιπεσεῖν αὐτοῖς. καὶ τὰ μὲν πολλὰ τί ἄν τις λέγοι, τρικυμίας τινὰς καὶ στροβίλους καὶ χαλάζας καὶ ἄλλα ὅσα χειμῶνος κακὰ; ἐπεὶ δὲ ἤδη σφᾶς κατὰ τὴν Ζάκυνθον εἶναι ἀπὸ ψιλῆς τῆς κεραίας πλέοντας, ἔτι καὶ σπείρας τινὰς ἐπισυρομένους, ὡς τὸ ῥόθιον ἐπιδέχεσθαι τῆς ὁρμῆς, περὶ μέσας νύκτας οἷον ἐν τοσούτῳ σάλῳ ναυτιάσαντα τὸν Δάμωνα ἐμεῖν ἐκκεκυφότα ἐς τὴν θάλασσαν εἶτα, οἶμαι, τῆς νεὼς βιαιότερον ἐς ὃ ἐκεκύφει μέρος ἐπικλιθείσης καὶ τοῦ κύματος συναπώσαντος, ἐκπεσεῖν αὐτὸν ἐπὶ τὴν κεφαλὴν ἐς τὸ πέλαγος, οὐδὲ γυμνὸν τὸν ἄθλιον, ὡς ἂν καὶ ῥᾷον δύνασθαι νεῖν. εὐθὺς οὖν βοᾶν πνιγόμενον καὶ μόγις ἑαυτὸν ὑπερέχοντα τοῦ κλύδωνος.
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μετὰ δὲ τούτους οὐ φαύλους ὄντας, ὡς ἔγωγʼ ἂν εἴποιμι, ἄκουσον ἤδη τρίτον ἄλλον οὐδέν τι χείρονα αὐτῶν.

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Εὐδαμίδας Κορίνθιος Ἀρεταίῳ τῷ Κορινθίῳ καὶ ΧαριξένῳΧαριξένῳ BΝ: Χαριξείνῳ Γ(C)A. Similarly Just below; but Χαρίξενος without variants, and in  §  23. τῷ Σικυωνίῳ φίλοις ἐκέχρητο εὐπόροις οὖσι πενέστατος αὐτὸς ὤν· ἐπεὶ δὲ ἀπέθνησκε, διαθήκας ἀπέλιπε τοῖς μὲν ἄλλοις ἴσως γελοίους,γελοίους ΓΝΒ : γελοίας ΟΑ. σοὶ δὲ οὐκ οἶδα εἰ τοιαῦται δόξουσιν ἀνδρὶ ἀγαθῷ καὶ φιλίαν τιμῶντι καὶ περὶ τῶν ἐν αὐτῇ πρωτείων ἁμιλλωμένῳ· ἐγέγραπτο γὰρ ἐν αὐταῖς, ἀπολείπω Ἀρεταίῳ μὲν τὴν μητέρα μου τρέφειν καὶ γηροκομεῖν, Χαριξένῳ δὲ τὴν θυγατέρα μου ἐκδοῦναι μετὰ προικὸς ὁπόσην ἂν πλείστην ἐπιδοῦναι παρʼ αὑτοῦ δύνηται — ἦν δὲ αὐτῷ καὶ μήτηρ πρεσβῦτις καὶ θυγάτριον ὡραῖον ἤδη γάμου — ἢν δέ τι ἅτερος αὐτῶν ἐν τοσούτῳ πάθῃ, τὴν ἐκείνου μερίδα, φησίν, ἐχέτω ὁ ἕτερος. τούτων ἀναγνωσθεισῶν τῶν διαθηκῶν οἱ τὴν πενίαν μὲν εἰδότες τοῦ Εὐδαμίδα, τὴν φιλίαν δὲ ἣ πρὸς τοὺς ἄνδρας ἦν αὐτῷ ἀγνοοῦντες ἐν παιδιᾷ τὸ πρᾶγμα ἐποιοῦντο καὶ οὐδεὶς ὅστις οὐ γελῶν ἀπηλλάττετο, οἷον Ἀρεταῖος καὶ Χαρίξενος οἱ εὐδαίμονες κλῆρον διαδέξονται, λέγοντες, εἴπερ ἀποτίσουσιν Εὐδαμίδᾳ καὶ ζῶντες αὐτοὶ κληρονομήσονται ὑπὸ τοῦ νεκροῦ.

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οἱ κληρονόμοι δὲ οἷς ταῦτα κατελέλειπτο, ὡς ἤκουσαν, ἧκον εὐθὺς διαιτῶντες τὰ ἐκ τῶν διαθηκῶν. ὁ μὲν οὖν Χαρίξενος πέντε μόνας ἡμέρας ἐπιβιοὺς ἀπέθανεν, ὁ δὲ Ἀρεταῖος ἄριστος κληρονόμων γενόμενος τήν τε αὑτοῦ καὶ τὴν ἐκείνου μερίδα παραλαβὼν τρέφει τε τοῦ Εὐδαμίδα τὴν μητέρα καὶ τὴν θυγατέρα οὐ πρὸ πολλοῦ ἐκδέδωκεν, ἀπὸ ταλάντων πέντε ὧν εἶχεν δύο μὲν τῇ ἑαυτοῦ θυγατρί, δύο δὲ τῇ τοῦ φίλου ἐπιδούς, καὶ τὸν γάμον γε αὐταῖν ἐπὶ μιᾶς ἡμέρας ἠξίωσε γενέσθαι.

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τί σοι δοκεῖ, ὦ Τόξαρι, ὁ Ἀρεταῖος οὗτος; ἆρα φαῦλον παράδειγμα φιλίας παρεσχῆσθαι τοιαῦτα κληρονομήσας καὶ μὴ προδοὺς τὰς διαθήκας τοῦ φίλου; ἢ τίθεμεν καὶ τοῦτον ἐν ταῖς τελείαις ψήφοις μίαν τῶν πέντε εἶναι;

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καὶ οὗτος μὲν καλός·καλῶς ΓΒ. ἐγὼ δὲ τὸν Εὐδαμίδαν πολὺ μᾶλλον ἐθαύμασα τοῦ θάρσους ὃ εἶχεν ἐπὶ τοῖς φίλοις. ἐδήλου γὰρ ὡς καὶ αὐτὸς ἂν τὰ ὅμοια ἔπραξεν ἐπʼ αὐτοῖς, εἰ μὴ καὶ ἐν διαθήκαις ταῦτα ἐνεγέγραπτο, ἀλλὰ πρὸ τῶν ἄλλων ἧκεν ἂν ἄγραφος κληρονόμος τῶν τοιούτων.

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εὖ λέγεις. τέταρτον δέ σοι διηγήσομαι Ζηνόθεμιν τὸν ΧαρμόλεωΧαρμόλκω B: Χαρμόλεων Ν, Χαρμολέου Γ(C)Α. Μασσαλίηθεν.

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ἐδείχθη δέ μοι ἐν Ἰταλίᾳ πρεσβεύοντι ὑπὲρ τῆς πατρίδος, καλὸς ἀνὴρ καὶ μέγας καὶ πλούσιος, ὡς ἐδόκει· παρεκάθητο δὲ αὐτῷ γυνὴ ἐπὶ ζεύγους ὁδοιποροῦντι τά τε ἄλλα εἰδεχθὴς καὶ ξηρὰ τὸ ἥμισυ τὸ δεξιὸν καὶ τὸν ὀφθαλμὸν ἐκκεκομμένη, παλλώβητόν τι καὶ ἀπρόσιτον μορμολυκεῖον. εἶτα ἐπεὶ ἐθαύμασα εἰ καλὸς οὗτος καὶ ὡραῖος ὢν ἀνέχεται παροχουμένην τοιαύτην αὐτῷ γυναῖκα, ὁ δείξας αὐτὸν διηγεῖτό μοι τὴν ἀνάγκην τοῦ γάμου ἀκριβῶς εἰδὼς ἕκαστα· Μασσαλιώτης δὲ καὶ αὐτὸς ἦν.

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Μενεκράτει γάρ, ἔφη, τῷ πατρὶ τῆς δυσμόρφου ταύτης φίλος ἦν ὁ Ζηνόθεμις, πλουτοῦντι καὶ τιμωμένῳ ὁμότιμος ὤν. χρόνῳ δὲ ὁ Μενεκράτης ἀφῃρέθη τὴν οὐσίαν ἐκ καταδίκης, ὅτεπερ καὶ ἄτιμος ἐγένετο ὑπὸ τῶν ἑξακοσίων ὡς ἀποφηνάμενος γνώμην παράνομον. οὕτω δὲ οἱ Μασσαλιῶται κολάζομεν, ἔφη, εἴ τις παράνομα γράψειεν. ἐλυπεῖτο οὖν ὁ Μενεκράτης καὶ ἐπὶ τῇ καταδίκῃ, ἐπεὶ ἐκ πλουσίου πένης καὶ ἐξ ἐνδόξου ἄδοξος ἐν ὀλίγῳ ἐγένετο· μάλιστα δὲ αὐτὸν ἠνία θυγάτηρ αὕτη, ἐπίγαμος ἤδη καὶκαὶ ΓΒ. It is needed, for she was  marriageable at an earlier age than eighteen. ὀκτωκαιδεκαέτις οὖσα, ἣν οὐδὲ μετὰ πάσης τῆς οὐσίας τοῦ πατρὸς ἣν πρὸ τῆς καταδίκης ἐκέκτητο ἠξίωσεν ἄν τις τῶν γε εὐγενῶνεὐγενῶν  Γ: ἀγενῶν Β, vulg.(ἀγεννῶν Ν). καὶ πενήτων ῥᾳδίως παραλαβεῖν, οὕτως κακοδαίμονα οὖσαν τὴν ὄψιν. ἐλέγετο δὲ καὶ καταπίπτειν πρὸς τὴν σελήνην αὐξανομένην.

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ὡς δὲ ταῦτα πρὸς τὸν Ζηνόθεμιν ἀπωδύρετο, θάρρει, ἔφη, ὦ Μενέκρατες, οὔτε γὰρ ἀπορήσεις τῶν ἀναγκαίων καὶ ἡ θυγάτηρ σου ἄξιον τοῦ γένους τινὰ εὑρήσει νυμφίον. καὶ ταῦτα ἅμα διεξιὼν λαβόμενος αὐτὸν τῆς δεξιᾶς ἦγεν εἰς τὴν οἰκίαν καὶ τήν τε οὐσίαν πολλὴν οὖσαν ἐνείματο πρὸς αὐτὸν καὶ δεῖπνον παρασκευασθῆναι κελεύσας εἱστία τοὺς φίλους καὶ τὸν Μενεκράτη, ὡς δή τινα τῶν ἑταίρων πεπεικὼς ὑποστῆναι τῆς κόρης τὸν γάμον. ἐπεὶ δὲ ἐδεδείπνητο αὐτοῖς καὶ ἔσπεισαν τοῖς θεοῖς, ἐνταῦθα δὴ μεστὴν αὐτῷ τὴν φιάλην προτείνας, δέδεξο, εἶπεν, ὦ Μενέκρατες, παρὰ τοῦ γαμβροῦ φιλοτησίαν· ἄξομαι γὰρ ἐγὼ τήμερον τὴν σὴν θυγατέρα Κυδιμάχην· τὴν προῖκα δὲ πάλαι εἴληφα, τάλαντα πέντε καὶ εἴκοσι. τοῦ δέ, ἄπαγε, λέγοντος, μὴ σύ γε, ὦ Ζηνόθεμι· μὴ οὕτω μανείην ὡς περιιδεῖν σε νέον καὶ καλὸν ὄντα κόρῃ αἰσχρᾷ καὶ λελωβημένῃ συγκαταζευγνύμενον, ὁ δέ, ταῦτα διεξιόντος, ἀράμενος τὴν νύμφην ἀπῄει εἰς τὸν θάλαμον καὶ μετʼ ὀλίγον προῆλθεν διακορήσας αὐτήν.

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καὶ τὸ ἀπʼ ἐκείνου σύνεστιν ὑπεραγαπῶν καὶ πάντῃ ὡς ὁρᾷς περιαγόμενος αὐτήν.
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τὸν δὲ Εὐθύδικον, ὡς ἤκουσε — τυχεῖν δὲ γυμνὸν ἐν τῇ εὐνῇ ὄντα — ῥῖψαι ἑαυτὸν εἰς τὴν θάλασσαν καὶ καταλαβόντα τὸν Δάμωνα ἤδη ἀπαγορεύοντα — φαίνεσθαι γὰρ ἐπὶ πολὺ ταῦτα τῆς σελήνης καταλαμπούσης — συμπαρανήχεσθαι καὶ συγκουφίζειν. σφᾶς δʼ ἐπιθυμεῖν μὲν αὐτοῖς βοηθεῖν καὶ ἐλεεῖν τὴν συμφορὰν τῶν ἀνδρῶν, μὴ δύνασθαι δέ, μεγάλῳ τῷ πνεύματι ἐλαυνομένους. πλὴν ἐκεῖνά γε ποιῆσαι, φελλούς τε γὰρ πολλοὺς ἀφεῖναι αὐτοῖς καὶ τῶν κοντῶν τινας, ὡς ἐπὶ τούτων ἀπονήξαιντο, εἴ τινι αὐτῶν περιτύχοιεν, καί τέλος καὶ τὴν ἀποβάθραν αὐτὴν οὐ μικρὰν οὖσαν.

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Ἐννόησον τοίνυν πρὸς θεῶν ἥντινα ἄν τις ἄλλην ἐπίδειξιν ἐπιδείξαιτο εὐνοίας βεβαιοτέραν πρὸς ἄνδρα φίλον ἐν νυκτὶ ἐκπεσόντα ἐς πέλαγος οὕτως ἠγριωμένον ἢ κοινωνήσας τοῦ θανάτου; καί μοι ἐπʼ ὀφθαλμῶν λαβὲ τὴν ἐπανάστασιν τῶν κυμάτων, τὸν ἦχον τοῦ ὕδατος ἐπικλωμένου, τὸν ἀφρὸν περιζέοντα, τὴν νύκτα καὶ τὴν ἀπόγνωσιν εἶτα ἀποπνιγόμενον ἐκεῖνον καὶ μόγις ἀνακύπτοντα καὶ τὰς χεῖρας ὀρέγοντα τῷ ἑταίρῳ, τὸν δὲ ἐπιπηδῶντα εὐθὺς καὶ συννέοντα καὶ δεδιότα μὴ προαπόληται αὐτοῦ ὁ Δάμων. οὕτω γάρ ἂν μάθοις ὡς οὐκ ἀγεννῆ σοι καὶ τοῦτον φίλον τὸν Εὐθύδικον διηγησάμην.

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πότερον δὲ ἀπώλοντο, ὦ Μνήσιππε, οἱ ἄνδρες, ἤ τις αὐτοῖς ἐκ παραλόγου σωτηρία ἐγένετο; ὡς ἔγωγε οὐ μετρίως δέδοικα ὑπὲρ αὐτῶν.

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θάρρει, ὦ Τόξαρι, ἐσώθησαν, καὶ ἔτι καὶ νῦν εἰσιν Ἀθήνησιν ἄμφω φιλοσοφοῦντες. ὁ μὲν γὰρ Σιμύλος ταῦτα μόνα εἶχε λέγειν ἅ ποτε εἶδε τῆς νυκτός, τὸν μὲν ἐκπίπτοντα, τὸν δὲ ἐπιπηδῶντα, καὶ νηχομένους ἐς ὅσον ἐν νυκτὶ καθορᾶν ἐδύνατο. τὰ δὲ ἀπὸ τούτου οἱ ἀμφὶ τὸν Εὐθύδικον αὐτοὶ διηγοῦνται. τὸ μὲν γὰρ πρῶτον φελλοῖς τισι περιπεσόντας ἀνέχειν ἐπὶ τούτων ἑαυτοὺς καὶ ἀπονήχεσθαι πονηρῶς, ὕστερον δὲ τὴν ἀποβάθραν ἰδόντας ἤδη πρὸς ἕω προσνήξασθαί τε αὐτῇ καὶ τὸ λοιπὸν ἐπιβάντας εὐμαρῶς προσενεχθῆναι τῇ Ζακύνθῳ.

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μετὰ δὲ τούτους οὐ φαύλους ὄντας, ὡς ἔγωγʼ ἂν εἴποιμι, ἄκουσον ἤδη τρίτον ἄλλον οὐδέν τι χείρονα αὐτῶν.

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Εὐδαμίδας Κορίνθιος Ἀρεταίῳ τῷ Κορινθίῳ καὶ Χαριξένῳ τῷ Σικυωνίῳ φίλοις ἐκέχρητο εὐπόροις οὖσι πενέστατος αὐτὸς ὤν ἐπεὶ δὲ ἀπέθνησκε, διαθήκας ἀπέλιπε τοῖς μὲν ἄλλοις ἴσως γελοίους, σοὶ δὲ οὐκ οἶδα εἰ τοιαῦται δόξουσιν ἀνδρὶ ἀγαθῷ καὶ φιλίαν τιμῶντι καὶ περὶ τῶν ἐν αὐτῇ πρωτείων ἁμιλλωμένῳ· ἐγέγραπτο γὰρ ἐν αὐταῖς, ἀπολείπω Ἀρεταίῳ μὲν τὴν μητέρα μου τρέφειν καὶ γηροκομεῖν, Χαριξένῳ δὲ τὴν θυγατέρα μου ἐκδοῦναι μετὰ προικὸς ὁπόσην ἂν πλείστην ἐπιδοῦναι παρʼ αὑτοῦ δύνηται — ἦν δὲ αὐτῷ καὶ μήτηρ πρεσβῦτις καὶ θυγάτριον ὡραῖον ἤδη γάμου — ἢν δέ τι ἅτερος αὐτῶν ἐν τοσούτῳ πάθῃ, τὴν ἐκείνου μερίδα, φησίν, ἐχέτω ὁ ἕτερος. τούτων ἀναγνωσθεισῶν τῶν διαθηκῶν οἱ τὴν πενίαν μὲν εἰδότες τοῦ Εὐδαμίδα, τὴν φιλίαν δὲ ἣ πρὸς τοὺς ἄνδρας ἦν αὐτῷ ἀγνοοῦντες ἐν παιδιᾷ τὸ πρᾶγμα ἐποιοῦντο καὶ οὐδεὶς ὅστις οὐ γελῶν ἀπηλλάττετο, οἷον Ἀρεταῖος καὶ Χαρίξενος οἱ εὐδαίμονες κλῆρον διαδέξονται, λέγοντες, εἴπερ ἀποτίσουσιν Εὐδαμίδᾳ καὶ ζῶντες αὐτοὶ κληρονομήσονται ὑπὸ τοῦ νεκροῦ.

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οἱ κληρονόμοι δὲ οἷς ταῦτα κατελέλειπτο, ὡς ἤκουσαν, ἧκον εὐθὺς διαιτῶντες τὰ ἐκ τῶν διαθηκῶν. ὁ μὲν οὖν Χαρίξενος πέντε μόνας ἡμέρας ἐπιβιοὺς ἀπέθανεν, ὁ δὲ Ἀρεταῖος ἄριστος κληρονόμων γενόμενος τήν τε αὑτοῦ καὶ τὴν ἐκείνου μερίδα παραλαβὼν τρέφει τε τοῦ Εὐδαμίδα τὴν μητέρα καὶ τὴν θυγατέρα οὐ πρὸ πολλοῦ ἐκδέδωκεν, ἀπὸ ταλάντων πέντε ὧν εἶχεν δύο μὲν τῇ ἑαυτοῦ θυγατρί, δύο δὲ τῇ τοῦ φίλου ἐπιδούς, καὶ τὸν γάμον γε αὐταῖν ἐπὶ μιᾶς ἡμέρας ἠξίωσε γενέσθαι.

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τί σοι δοκεῖ, ὦ Τόξαρι, ὁ Ἀρεταῖος οὗτος; ἆρα φαῦλον παράδειγμα φιλίας παρεσχῆσθαι τοιαῦτα κληρονομήσας καὶ μὴ προδοὺς τὰς διαθήκας τοῦ φίλου; ἢ τίθεμεν καὶ τοῦτον ἐν ταῖς τελείαις ψήφοις μίαν τῶν πέντε εἶναι;

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καὶ οὗτος μὲν καλός·̆ ἐγὼ δὲ τὸν Εὐδαμίδαν πολὺ μᾶλλον ἐθαύμασα τοῦ θάρσους ὃ εἶχεν ἐπὶ τοῖς φίλοις. ἐδήλου γὰρ ὡς καὶ αὐτὸς ἂν τὰ ὅμοια ἔπραξεν ἐπʼ αὐτοῖς, εἰ μὴ καὶ ἐν διαθήκαις ταῦτα ἐνεγέγραπτο, ἀλλὰ πρὸ τῶν ἄλλων ἧκεν ἂν ἄγραφος κληρονόμος τῶν τοιούτων.

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εὖ λέγεις. τέταρτον δέ σοι διηγήσομαι Ζηνόθεμιν τὸν Χαρμόλεω Μασσαλίηθεν.

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ἐδείχθη δέ μοι ἐν Ἰταλίᾳ πρεσβεύοντι ὑπὲρ τῆς πατρίδος, καλὸς ἀνὴρ καὶ μέγας καὶ πλούσιος, ὡς ἐδόκει· παρεκάθητο δὲ αὐτῷ γυνὴ ἐπὶ ζεύγους ὁδοιποροῦντι τά τε ἄλλα εἰδεχθὴς καὶ ξηρὰ τὸ ἥμισυ τὸ δεξιὸν καὶ τὸν ὀφθαλμὸν ἐκκεκομμένη, παλλώβητόν τι καὶ ἀπρόσιτον μορμολυκεῖον. εἶτα ἐπεὶ ἐθαύμασα εἰ καλὸς οὗτος καὶ ὡραῖος ὢν ἀνέχεται παροχουμένην τοιαύτην αὐτῷ γυναῖκα, ὁ δείξας αὐτὸν διηγεῖτό μοι τὴν ἀνάγκην τοῦ γάμου ἀκριβῶς εἰδὼς ἕκαστα Μασσαλιώτης δὲ καὶ αὐτὸς ἦν.

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Μενεκράτει γάρ, ἔφη, τῷ πατρὶ τῆς δυσμόρφου ταύτης φίλος ἦν ὁ Ζηνόθεμις, πλουτοῦντι καὶ τιμωμένῳ ὁμότιμος ὤν. χρόνῳ δὲ ὁ Μενεκράτης ἀφῃρέθη τὴν οὐσίαν ἐκ καταδίκης, ὅτεπερ καὶ ἄτιμος ἐγένετο ὑπὸ τῶν ἑξακοσίων ὡς ἀποφηνάμενος γνώμην παράνομον. οὕτω δὲ οἱ Μασσαλιῶται κολάζομεν, ἔφη, εἴ τις παράνομα γράψειεν. ἐλυπεῖτο οὖν ὁ Μενεκράτης καὶ ἐπὶ τῇ καταδίκῃ, ἐπεὶ ἐκ πλουσίου πένης καὶ ἐξ ἐνδόξου ἄδοξος ἐν ὀλίγῳ ἐγένετο· μάλιστα δὲ αὐτὸν ἠνία θυγάτηρ αὕτη, ἐπίγαμος ἤδη καὶ ὀκτωκαιδεκαέτις οὖσα, ἣν οὐδὲ μετὰ πάσης τῆς οὐσίας τοῦ πατρὸς ἣν πρὸ τῆς καταδίκης ἐκέκτητο ἠξίωσεν ἄν τις τῶν γε εὐγενῶν καὶ πενήτων ῥᾳδίως παραλαβεῖν, οὕτως κακοδαίμονα οὖσαν τὴν ὄψιν. ἐλέγετο δὲ καὶ καταπίπτειν πρὸς τὴν σελήνην αὐξανομένην.

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ὡς δὲ ταῦτα πρὸς τὸν Ζηνόθεμιν ἀπωδύρετο, θάρρει,ʼ ἔφη, ʼ ὦ Μενέκρατες, οὔτε γὰρ ἀπορήσεις τῶν ἀναγκαίων καὶ ἡ θυγάτηρ σου ἄξιον τοῦ γένους τινὰ εὑρήσει νυμφίον.ʼ καὶ ταῦτα ἅμα διεξιὼν λαβόμενος αὐτὸν τῆς δεξιᾶς ἦγεν εἰς τὴν οἰκίαν καὶ τήν τε οὐσίαν πολλὴν οὖσαν ἐνείματο πρὸς αὐτὸν καὶ δεῖπνον παρασκευασθῆναι κελεύσας εἱστία τοὺς φίλους καὶ τὸν Μενεκράτη, ὡς δή τινα τῶν ἑταίρων πεπεικὼς ὑποστῆναι τῆς κόρης τὸν γάμον. ἐπεὶ δὲ ἐδεδείπνητο αὐτοῖς καὶ ἔσπεισαν τοῖς θεοῖς, ἐνταῦθα δὴ μεστὴν αὐτῷ τὴν φιάλην προτείνας, δέδεξο, εἶπεν, ὦ Μενέκρατες, παρὰ τοῦ γαμβροῦ φιλοτησίαν ἄξομαι γὰρ ἐγὼ τήμερον τὴν σὴν θυγατέρα Κυδιμάχην τὴν προῖκα δὲ πάλαι εἴληφα, τάλαντα πέντε καὶ εἴκοσι. τοῦ δέ, ἄπαγε, λέγοντος, μὴ σύ γε, ὦ Ζηνόθεμι· μὴ οὕτω μανείην ὡς περιιδεῖν σε νέον καὶ καλὸν ὄντα κόρῃ αἰσχρᾷ καὶ λελωβημένῃ συγκαταζευγνύμενον, ὁ δέ, ταῦτα διεξιόντος, ἀράμενος τὴν νύμφην ἀπῄει εἰς τὸν θάλαμον καὶ μετʼ ὀλίγον προῆλθεν διακορήσας αὐτήν.

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καὶ τὸ ἀπʼ ἐκείνου σύνεστιν ὑπεραγαπῶν καὶ πάντῃ ὡς ὁρᾷς περιαγόμενος αὐτήν.
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καὶ οὐχ ὅπως αἰσχύνεται τῷ γάμῳ, ἀλλὰ καὶ σεμνυνομένῳ ἔοικεν, ἐπιδεικνύμενος ὡς καταφρονεῖ μὲν τῶν ἐν τῷ σώματι καλῶν ἢ αἰσχρῶν καὶ πλούτου καὶ δόξης, ἀφορᾷ δὲ ἐς τὸν φίλον καὶ τὸν Μενεκράτη, οὐδὲ οἴεται χείρω πρὸς φιλίαν ὑπὸ τῆς ψήφου τῶν ἑξακοσίων γεγονέναι.

πλὴν ἤδη γε τούτων οὕτως αὐτὸν ἠμείψατο ἡ τύχη. παιδίον γὰρ πάγκαλον ἐκ τῆς αἰσχίστης αὐτῷ ταύτης ἐγένετο, καὶ πρῴην γε, ἐπεὶ ἀράμενος αὐτὸ εἰσεκόμισεν ὁ πατὴρ εἰς τὸ βουλευτήριον θαλλῷ ἐστεμμένον καὶ μέλανα ἀμπεχόμενον, ὡς ἐλεεινότερον φανείη ὑπὲρ τοῦ πάππου, τὸ μὲν βρέφος ἀνεγέλασε πρὸς τοὺς βουλευτὰς καὶ συνεκρότει τὼ χεῖρε, ἡ βουλὴ δὲ ἐπικλασθεῖσα πρὸς αὐτὸ ἀφίησι τῷ Μενεκράτει τὴν καταδίκην καὶ ἤδη ἐπίτιμός ἐστι, τηλικούτῳ συνηγόρῳ χρησάμενος πρὸς τὸ συνέδριον.

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Τοιαῦτα ὁ Μασσαλιώτης ἔλεγεν τὸν Ζηνόθεμιν εἰργάσθαι ὑπὲρ τοῦ φίλου, ὡς ὁρᾷς, οὐ μικρὰ οὐδὲ ὑπὸ πολλῶν ἂν Σκυθῶν γενόμενα, οἵ γε κἂν τὰς παλλακὰς ἀκριβῶς τὰς καλλίστας ἐκλέγεσθαι λέγονται.
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λοιπὸς ἡμῖν ὁ πέμπτος, καί μοι δοκῶ οὐκ ἄλλον ἐρεῖν Δημητρίου τοῦ Σουνιέως ἐπιλαθόμενος.

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συνεκπλεύσας γὰρ ἐς τὴν Αἴγυπτον ὁ Δημήτριος Ἀντιφίλῳ τῷ Ἀλωπεκῆθεν, ἑταίρῳ ἐκ παίδων ὄντι καὶ συνεφήβῳ, συνῆν καὶ συνεπαιδεύετο, αὐτὸς μὲν τὴν ἄσκησιν τὴν Κυνικὴν ἀσκούμενος ὑπὸ τῷ Ῥοδίῳ ἐκείνῳ σοφιστῇ, ὁ δὲ Ἀντίφιλος ἰατρικὴν ἄρα ἐμελέτα. καὶ δή ποτε ὁ μὲν Δημήτριος ἔτυχεν ἐς τὴν Αἴγυπτον ἀποδημῶν κατὰ θέαν τῶν πυραμίδων καὶ τοῦ Μέμνονος· ἤκουε γὰρ ταύτας ὑψηλὰς οὔσας μὴ παρέχεσθαι σκιάν, τὸν δὲ Μέμνονα βοᾶν πρὸς ἀνατέλλοντα τὸν ἥλιον. τούτων ἐπιθυμήσας Δημήτριος, θέας μὲν τῶν πυραμίδων, ἀκροάσεως δὲ τοῦ Μέμνονος, ἀναπεπλεύκει κατὰ τὸν Νεῖλον ἕκτον ἤδη μῆνα, ὀκνήσαντα πρὸς τὴν ὁδὸν καὶ τὸ θάλπος ἀπολιπὼν τὸν Ἀντίφιλον.
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ὁ δὲ ἐν τοσούτῳ συμφορᾷ ἐχρήσατο μάλα γενναίου τινὸς φίλου δεομένῃ, οἰκέτης γὰρ αὐτοῦ, Σύρος καὶ τοὔνομα καὶ τὴν πατρίδα, ἱεροσύλοις τισὶ κοινωνήσας συνεισῆλθέν τε αὐτοῖς εἰς τὸ Ἀνουβίδειον καὶ ἀποσυλήσαντες τὸν θεὸν χρυσᾶς τε φιάλας δύο καὶ κηρύκιον, χρυσοῦν καὶ τοῦτο, καὶ κυνοκεφάλους ἀργυροῦς καὶ ἄλλα τοιαῦτα, κατέθεντο πάντα παρὰ τῷ Σύρῳ· εἶτʼ ἐμπεσόντες — ἑάλωσαν γάρ τι ἀπεμπολῶντες — ἅπαντα εὐθὺς ἔλεγον στρεβλούμενοι ἐπὶ τοῦ τροχοῦ, καὶ ἀγόμενοι ἧκον ἐπὶ τὴν οἰκίαν τοῦ Ἀντιφίλου, καὶ τὰ φώρια ἐξέφερον ὑπὸ κλίνῃ τινὶ ἐν σκοτεινῷ κείμενα, ὁ τε οὖν Σύρος ἐδέδετο εὐθὺς καὶ ὁ δεσπότης αὐτοῦ Ἀντίφιλος, οὗτος μὲν καὶ μεταξὺ ἀκροώμενος τοῦ διδασκάλου ἀνασπασθείς. ἐβοήθει δὲ οὐδείς, ἀλλὰ καὶ οἱ τέως ἑταῖροι ἀπεστρέφοντο ὡς τὸ Ἀνουβίδειον σεσυληκότα καὶ ἀσέβημα αὐτῶν ἡγοῦντο εἶναι εἰ συνέπιόν ποτε ἢ συνειστιάθησαν αὐτῷ. καὶ οἱ λοιποὶ δὲ τῶν οἰκετῶν, δύο ὄντες, ἅπαντα ἐκ τῆς οἰκίας συσκευασάμενοι ᾤχοντο φεύγοντες.
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ἐδέδετο οὖν ὁ ἄθλιος Ἀντίφιλος πολὺν ἤδη χρόνον, ἁπάντων ὅσοι ἦσαν κακοῦργοι ἐν τῷ δεσμωτηρίῳ μιαρώτατος εἶναι δοκῶν, καὶ ὁ ἐπὶ τῶν δεσμῶν Αἰγύπτιος, δεισιδαίμων ἄνθρωπος, ᾤετο χαριεῖσθαι καὶ τιμωρήσειν τῷ θεῷ βαρὺς τῷ Ἀντιφίλῳ ἐφεστώς. εἰ δʼ ἀπολογοῖτό ποτε, λέγων ὡς οὐδὲν τοιοῦτον εἴργασται, ἀναίσχυντος ἐδόκει καὶ πολὺ πλέον ἐπὶ τούτῳ ἐμισεῖτο. ὑπενόσει τοιγαροῦν ἤδη καὶ πονηρῶς εἶχεν οἷον εἰκὸς χαμαὶ καθεύδοντα καὶ τῆς νυκτὸς οὐδὲ ἀποτείνειν τὰ σκέλη δυνάμενον ἐν τῷ ξύλῳ κατακεκλειμένα· τῆς μὲν γὰρ ἡμέρας ὁ κλοιὸς ἤρκει καὶ ἡ ἑτέρα χεὶρ πεπεδημένη, εἰς δὲ τὴν νύκτα ἔδει ὅλον καταδεδέσθαι. καὶ μὴν καὶ τοῦ οἰκήματος ἡ δυσοσμία καὶ τὸ πνῖγος, ἐν ταὐτῷ πολλῶν δεδεμένων καὶ ἐστενοχωρημένων καὶ μόλις ἀναπνεόντων, καὶ τοῦ σιδήρου ὁ ψόφος καὶ ὕπνος ὀλίγος — ταῦτα πάντα χαλεπὰ ἦν καὶ ἀφόρητα οἵῳ ἀνδρὶ ἐκείνων ἀήθει καὶ ἀμελετήτῳ πρὸς οὕτω σκληρὰν τὴν δίαιταν.
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ἀπαγορεύοντος δὲ αὐτοῦ καὶ μηδὲ σῖτον αἱρεῖσθαι θέλοντος, ἀφικνεῖταί ποτε καὶ ὁ Δημήτριος, οὐδὲν εἰδὼς τῶν ἤδη γεγενημένων. καὶ ἐπειδὴ ἔμαθεν, ὡς εἶχεν εὐθὺς ἐπὶ τὸ δεσμωτήριον δρομαῖος ἐλθών, τότε μὲν οὐκ εἰσεδέχθη, ἑσπέρα γὰρ ἦν, καὶ ὁ δεσμοφύλαξ πάλαι κεκλεικὼς τὴν θύραν ἐκάθευδε, φρουρεῖν τοῖς οἰκέταις παρακελευσάμενος· ἕωθεν δὲ εἰσέρχεται πολλὰ ἱκετεύσας. καὶ παρελθὼν ἐπὶ πολὺ μὲν ἐζήτει τὸν Ἀντίφιλον ἄδηλον ὑπὸ τῶν κακῶν γεγενημένον, καὶ περιιὼν ἀνεσκοπεῖτο καθʼ ἕκαστον τῶν δεδεμένων, ὥσπερ εἰώθασιν οἱ τοὺς οἰκείους νεκρούς, ἤδη ἑώλων ὄντων, ἀναζητοῦντες ἐν ταῖς παρατάξεσιν. καὶ εἴ γε μὴ τοὔνομα ἐβόησεν, Ἀντίφιλον Δεινομένους, κἂν ἐπὶ πολὺ ἠγνόησεν ἂν ὅστις ἦν, τοσοῦτον ἤλλακτο ὑπὸ τῶν δεινῶν. ὡς δὲ τὴν φωνὴν αἰσθόμενος ἀνεβόησεν καὶ προσιόντος διαστείλας τὴν κόμην καὶ ἀπάγων τοῦ προσώπου αὐχμηρὰν καὶ συμπεπιλημένην ἔδειξεν αὑτὸν ὅστις ἦν, ἄμφω μὲν αὐτίκα πίπτουσιν ἰλιγγιάσαντες ἐπὶ τῇ ἀπροσδοκήτῳ θέᾳ.

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χρόνῳ δὲ ἀναλαβὼν αὑτόν τε καὶ τὸν Ἀντίφιλον ὁ Δημήτριος καὶ σαφῶς ἕκαστα ὡς εἶχεν ἐκπυθόμενος παρʼ αὐτοῦ θαρρεῖν τε παρακελεύεται καὶ διελὼν τὸ τριβώνιον τὸ μὲν ἥμισυ αὐτὸς ἀναβάλλεται, τὸ λοιπὸν δὲ ἐκείνῳ δίδωσιν, ἃ εἶχε πιναρὰ καὶ ἐκτετρυχωμένα ῥάκη περισπάσας.
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καὶ τὸ ἀπὸ τούτου πάντα τρόπον συνῆν ἐπιμελούμενος αὐτοῦ καὶ θεραπεύων παραδοὺς γὰρ ἑαυτὸν τοῖς ἐν τῷ λιμένι ἐμπόροις ἕωθεν εἰς μέσην ἡμέραν οὐκ ὀλίγον ἀπέφερεν ἀχθοφορῶν. εἶτʼ ἐπανελθὼν ἂν ἐκ τοῦ ἔργου, μέρος μὲν τοῦ μισθοῦ τῷ δεσμοφύλακι καταβαλὼν τιθασὸν αὑτῷ καὶ εἰρηνικὸν ἀπειργάζετο αὐτόν, τὸ λοιπὸν δὲ εἰς τὴν τοῦ φίλου θεραπείαν ἱκανῶς αὐτῷ διήρκει. καὶ τὰς μὲν ἡμέρας συνῆν τῷ Ἀντιφίλῳ παραμυθούμενος, ἐπεὶ δὲ νὺξ καταλάβοι, ὀλίγον πρὸ τῆς θύρας τοῦ δεσμωτηρίου στιβάδιόν τι ποιησάμενος καὶ φύλλα ὑποβαλόμενος ἀνεπαύετο.

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χρόνον μὲν οὖν τινα οὕτω διῆγον, εἰσιὼν μὲν ὁ Δημήτριος ἀκωλύτως, ῥᾷον δὲ φέρων τὴν συμφορὰν ὁ Ἀντίφιλος.

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ὕστερον δὲ ἀποθανόντος ἐν τῷ δεσμωτηρίῳ λῃστοῦ τινος ὑπὸ φαρμάκων, ὡς ἐδόκει, φυλακή τε ἀκριβὴς ἐγένετο καὶ οὐκέτι παρῄει εἰς τὸ οἴκημα οὐδὲ εἷς τῶν δεομένων. ἐφʼ οἷς ἀπορῶν καὶ ἀνιώμενος, οὐκ ἔχων ἄλλως παρεῖναι τῷ ἑταίρῳ, προσαγγέλλει ἑαυτὸν ἐλθὼν πρὸς τὸν ἁρμοστήν, ὡς εἴη κεκοινωνηκὼς τῆς ἐπὶ τὸν Ἄνουβιν ἐπιβουλῆς.

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ὡς δὲ τοῦτο εἶπεν, ἀπήγετο εὐθὺς ἐς τὸ δεσμωτήριον, καὶ ἀχθεὶς παρὰ τὸν Ἀντίφιλον τοῦτο γοῦν μόλις, πολλὰ ἱκετεύσας τὸν δεσμοφύλακα, ἐξειργάσατο παρʼ αὐτοῦ, πλησίον τῷ Ἀντιφίλῳ καὶ ὑπὸ τῷ αὐτῷ κλοιῷ δεδέσθαι. ἔνθα δὴ καὶ μάλιστα ἔδειξε τὴν εὔνοιαν ἣν εἶχε πρὸς αὐτόν, ἀμελῶν μὲν τῶν καθʼ ἑαυτὸν δεινῶν καίτοι ἐνόσησε καὶ αὐτός, ἐπιμελούμενος δὲ ὅπως ἐκεῖνος μάλιστα καθευδήσει καὶ ἧττον ἀνιάσεται· ὥστε ῥᾷον ἔφερον μετʼ ἀλλήλων κακοπαθοῦντες.
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χρόνῳ δὲ καὶ τοιόνδε τι προσπεσὸν ἔπαυσεν ἐπὶ πλέον αὐτοὺς δυστυχοῦντας. εἷς γὰρ τῶν δεδεμένων, οὐκ οἶδʼ ὅθεν ῥίνης εὐπορήσας καὶ συνωμότας πολλοὺς τῶν δεσμωτῶν προσλαβών, ἀποπρίει τε τὴν ἅλυσιν ᾗ ἐδέδεντο ἑξῆς, τῶν κλοιῶν εἰς αὐτὴν διειρομένων, καὶ ἀπολύει ἅπαντας· οἱ δὲ ἀποκτείναντες εὐμαρῶς ὀλίγους ὄντας τοὺς φύλακας ἐκπηδῶσιν ἀθρόοι. ἐκεῖνοι μὲν οὖν τὸ παραυτίκα ἔνθα ἐδύναντο ἕκαστος διασπαρέντες ὕστερον συνελήφθησαν οἱ πολλοί ὁ Δημήτριος δὲ καὶ ὁ Ἀντίφιλος κατὰ χώραν ἔμειναν, καὶ τοῦ Σύρου λαβόμενοι ἤδη ἀπιόντος. ἐπεὶ δὲ ἡμέρα ἐγένετο, μαθὼν ὁ τὴν Αἴγυπτον ἐπιτετραμμένος τὸ συμβεβηκὸς ἐπʼ ἐκείνους μὲν ἐπεμψεν τοὺς διωξομένους, μεταστειλάμενος δὲ τοὺς ἀμφὶ τὸν Δημήτριον ἀπέλυσε τῶν δεσμῶν, ἐπαινέσας ὅτι μόνοι οὐκ ἀπέδρασαν.

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ἀλλʼ οὐκ ἐκεῖνοί γε ἠγάπησαν οὕτως ἀφιέμενοι, ἐβόα δὲ ὁ Δημήτριος καὶ δεινὰ ἐποίει, ἀδικεῖσθαι σφᾶς οὐ μικρὰ εἰ δόξουσι κακοῦργοι ὄντες ἐλέῳ ἢ ἐπαίνῳ τοῦ μὴ ἀποδρᾶναι ἀφεῖσθαι· καὶ τέλος ἠνάγκασαν τὸν δικαστὴν ἀκριβῶς τὸ πρᾶγμα ἐξετάσαι. ὁ δὲ ἐπεὶ ἔμαθεν οὐδὲν ἀδικοῦντας, ἐπαινέσας αὐτούς, τὸν Δημήτριον δὲ καὶ πάνυ θαυμάσας, ἀφίησι παραμυθησάμενος ἐπὶ τῇ κολάσει ἣν ἠνέσχοντο ἀδίκως δεθέντες, καὶ ἑκάτερον δωρησάμενος παρʼ αὑτοῦ, δραχμαῖς μὲν μυρίαις τὸν Ἀντίφιλον, δὶς τοσαύταις δὲ τὸν Δημήτριον.
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ὁ μὲν οὖν Ἀντίφιλος ἔτι καὶ νῦν ἐν Αἰγύπτῳ ἐστίν, ὁ δὲ Δημήτριος καὶ τὰς αὑτοῦ δισμυρίας ἐκείνῳ καταλιπὼν ᾤχετο ἀπιὼν εἰς τὴν Ἰνδικὴν παρὰ τοὺς Βραχμᾶνας, τοσοῦτον εἰπὼν πρὸς τὸν Ἀντίφιλον, ὡς συγγνωστὸς ἂν εἰκότως νομίζοιτο ἤδη ἀπολιπὼν αὐτόν οὔτε γὰρ αὐτὸς δεῖσθαι τῶν χρημάτων, ἔστʼ ἂν αὐτὸς ᾖ ὅπερ ἐστίν, ἀρκεῖσθαι ὀλίγοις δυνάμενος, οὔτε ἐκείνῳ ἔτι δεῖν φίλου, εὐμαρῶν αὐτῷ τῶν πραγμάτων γεγενημένων.

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τοιοῦτοι, ὦ Τόξαρι, οἱ Ἕλληνες φίλοι. εἰ δὲ μὴ προδιεβεβλήκεις ἡμᾶς ὡς ἐπὶ ῥήμασι μέγα φρονοῦντας, καὶ αὐτοὺς ἄν σοι τοὺς λόγους διεξῆλθον, πολλοὺς καὶ ἀγαθοὺς ὄντας, οὓς ὁ Δημήτριος εἶπεν ἐν τῷ δικαστηρίῳ, ὑπὲρ αὑτοῦ μὲν οὐδὲν ἀπολογούμενος, ὑπὲρ τοῦ Ἀντιφίλου δέ, καὶ δακρύων προσέτι καὶ ἱκετεύων καὶ τὸ πᾶν ἐφʼ ἑαυτὸν ἀναδεχόμενος, ἄχρι μαστιγούμενος ὁ Σύρος ἀμφοτέρους ἀφίησιν αὐτούς.
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ἐγὼ μὲν οὖν τούτους ὀλίγους ἀπὸ πλειόνων, οὓς πρώτους ἡ μνήμη ὑπέβαλε, διηγησάμην σοι ἀγαθοὺς καὶ βεβαίους φίλους. καὶ τὸ λοιπὸν ἤδη καταβὰς ἀπὸ τοῦ λόγου σοὶ τὴν ῥήτραν παραδίδωμι· σὺ δὲ ὅπως μὴ χείρους ἐρεῖς τοὺς Σκύθας, ἀλλὰ πολλῷ τούτων ἀμείνους, αὐτῷ σοὶ μελήσει, εἴ τι καὶ τῆς δεξιᾶς πεφρόντικας, ὡς μὴ ἀποτμηθείης αὐτήν. ἀλλὰ χρὴ ἄνδρα ἀγαθὸν εἶναι· ἐπεὶ καὶ γελοῖα ἂν πάθοις Ὀρέστην μὲν καὶ Πυλάδην πάνυ σοφιστικῶς ἐπαινέσας, ὑπὲρ δὲ τῆς Σκυθίας φαῦλος ῥήτωρ φαινόμενος.

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εὖ γε, ὦ Μνήσιππε, ὅτι καὶ παροτρύνεις με πρὸς τὸν λόγον, ὥσπερ οὐ πάνυ σοι μέλον εἰ ἀποτμηθείης τὴν γλῶτταν κρατηθεὶς ἐν τοῖς λόγοις. πλὴν ἄρξομαί γε ἤδη, μηδὲν ὥσπερ σὺ καλλιλογησάμενος· οὐ γὰρ Σκυθικὸν τοῦτο, καὶ μάλιστα ἐπειδὰν τὰ ἔργα ὑπερφθέγγηται τοὺς λόγους. προσδοκήσῃς δὲ μηδὲν τοιοῦτο παρʼ ἡμῶν οἷα σὺ διεξελήλυθας, ἐπαινῶν εἴ τις ἄπροικον ἔγημεν αἰσχρὰν γυναῖκα ἢ εἴ τις ἀργύριον ἐπέδωκε γαμουμένῃ φίλου ἀνδρὸς θυγατρὶ δύο τάλαντα, ἢ καὶ νὴ Δίʼ εἴ τις παρέσχεν ἑαυτὸν δεδησόμενον ἐπὶ προδήλῳ τῷ μικρὸν ὕστερον λυθήσεσθαι· πάνυ γὰρ εὐτελῆ ταῦτα καὶ μεγαλουργὸν ἐν αὐτοῖς ἢ ἀνδρεῖον ἔνι οὐδέν.
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Τοιαῦτα ὁ Μασσαλιώτης ἔλεγεν τὸν Ζηνόθεμιν εἰργάσθαι ὑπὲρ τοῦ φίλου, ὡς ὁρᾷς, οὐ μικρὰ οὐδὲ ὑπὸ πολλῶν ἂν Σκυθῶν γενόμενα, οἵ γε κἂν τὰς παλλακὰς ἀκριβῶς τὰς καλλίστας ἐκλέγεσθαι λέγονται.
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λοιπὸς ἡμῖν ὁ πέμπτος, καί μοι δοκῶ οὐκ ἄλλον ἐρεῖν Δημητρίου τοῦ Σουνιέως ἐπιλαθόμενος.

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συνεκπλεύσας γὰρ ἐς τὴν ΑἴγυπτονΑἴγυπτον : There is no need to supply ἄνω (Hartman). The back-country (χώρα), Egypt, was a thing apart from Alexandria. In the report of a trial held at Alexandria occurs the statement: “Her brother is in Egypt, but will come soon” (Hunt, Select Papyri (L.C.L.), II, No. 263, l. 27; cf. l. 32). ὁ Δημήτριος Ἀντιφίλῳ τῷ Ἀλωπεκῆθεν, ἑταίρῳ ἐκ παίδων ὄντι καὶ συνεφήβῳ, συνῆν καὶ συνεπαιδεύετο, αὐτὸς μὲν τὴν ἄσκησιν τὴν Κυνικὴν ἀσκούμενος ὑπὸ τῷ Ῥοδίῳ ἐκείνῳ σοφιστῇ, ὁ δὲ Ἀντίφιλος ἰατρικὴν ἄρα ἐμελέτα. καὶ δή ποτε ὁ μὲν Δημήτριος ἔτυχεν ἐς τὴν ΑἴγυπτονΑἴγυπτον : There is no need to supply ἄνω (Hartman). The back-country (χώρα), Egypt, was a thing apart from Alexandria. In the report of a trial held at Alexandria occurs the statement: “Her brother is in Egypt, but will come soon” (Hunt, Select Papyri (L.C.L.), II, No. 263, l. 27; cf. l. 32). ἀποδημῶν κατὰ θέαν τῶν πυραμίδων καὶ τοῦ Μέμνονος· ἤκουε γὰρ ταύτας ὑψηλὰς οὔσας μὴ παρέχεσθαι σκιάν, τὸν δὲ Μέμνονα βοᾶν πρὸς ἀνατέλλοντα τὸν ἥλιον. τούτων ἐπιθυμήσας Δημήτριος, θέας μὲν τῶν πυραμίδων, ἀκροάσεως δὲ τοῦ Μέμνονος, ἀναπεπλεύκει κατὰ τὸν Νεῖλον ἕκτον ἤδη μῆνα, ὀκνήσαντα πρὸς τὴν ὁδὸν καὶ τὸ θάλπος ἀπολιπὼν τὸν Ἀντίφιλον.
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ὁ δὲ ἐν τοσούτῳ συμφορᾷ ἐχρήσατο μάλα γενναίου τινὸς φίλου δεομένῃ. οἰκέτης γὰρ αὐτοῦ, Σύρος καὶ τοὔνομα καὶ τὴν πατρίδα, ἱεροσύλοις τισὶ κοινωνήσας συνεισῆλθέν τε αὐτοῖς εἰς τὸ Ἀνουβίδειον καὶ ἀποσυλήσαντες τὸν θεὸν χρυσᾶς τε φιάλας δύο καὶ κηρύκιον, χρυσοῦν καὶ τοῦτο, καὶ κυνοκεφάλους ἀργυροῦς καὶ ἄλλα τοιαῦτα, κατέθεντο πάντα παρὰ τῷ Σύρῳ· εἶτʼ ἐμπεσόντες — ἑάλωσαν γάρ τι ἀπεμπολῶντες — ἅπαντα εὐθὺς ἔλεγον στρεβλούμενοι ἐπὶ τοῦ τροχοῦ, καὶ ἀγόμενοι ἧκον ἐπὶ τὴν οἰκίαν τοῦ Ἀντιφίλου, καὶ τὰ φώρια ἐξέφερον ὑπὸ κλίνῃ τινὶ ἐν σκοτεινῷ κείμενα. ὅ τε οὖν Σύρος ἐδέδετο εὐθὺς καὶ ὁ δεσπότης αὐτοῦ Ἀντίφιλος, οὗτος μὲν καὶ μεταξὺ ἀκροώμενος τοῦ διδασκάλου ἀνασπασθείς.ἀνασπασθείς Cf. Tyrann., 5: ἐκεῖνος ὁ τοὺς ἐφήβους ἀνασπῶν. ἐβοήθει δὲ οὐδείς, ἀλλὰ καὶ οἱ τέως ἑταῖροι ἀπεστρέφοντο ὡς τὸ Ἀνουβίδειον σεσυληκότα καὶ ἀσέβημα αὐτῶν ἡγοῦντο εἶναι εἰ συνέπιόν ποτε ἢ συνειστιάθησαν αὐτῷ. καὶ οἱ λοιποὶ δὲ τῶν οἰκετῶν, δύο ὄντες, ἅπαντα ἐκ τῆς οἰκίας συσκευασάμενοι ᾤχοντο φεύγοντες.
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ἐδέδετο οὖν ὁ ἄθλιος Ἀντίφιλος πολὺν ἤδη χρόνον, ἁπάντων ὅσοι ἦσαν κακοῦργοι ἐν τῷ δεσμωτηρίῳ μιαρώτατος εἶναι δοκῶν, καὶ ὁ ἐπὶ τῶν δεσμῶν Αἰγύπτιος, δεισιδαίμων ἄνθρωπος, ᾤετο χαριεῖσθαι καὶ τιμωρήσειν τῷ θεῷ βαρὺς τῷ Ἀντιφίλῳ ἐφεστώς. εἰ δʼ ἀπολογοῖτό ποτε, λέγων ὡς οὐδὲν τοιοῦτον εἴργασται, ἀναίσχυντος ἐδόκει καὶ πολὺ πλέον ἐπὶ τούτῳ ἐμισεῖτο. ὑπενόσει τοιγαροῦν ἤδη καὶ πονηρῶς εἶχεν οἷον εἰκὸς χαμαὶ καθεύδοντα καὶ τῆς νυκτὸς οὐδὲ ἀποτείνειν τὰ σκέλη δυνάμενον ἐν τῷ ξύλῳ κατακεκλειμένα· τῆς μὲν γὰρ ἡμέρας ὁ κλοιὸς ἤρκει καὶ ἡ ἑτέρα χεὶρ πεπεδημένη, εἰς δὲ τὴν νύκτα ἔδει ὅλον καταδεδέσθαι. καὶ μὴν καὶ τοῦ οἰκήματος ἡ δυσοσμία καὶ τὸ πνῖγος, ἐν ταὐτῷ πολλῶν δεδεμένων καὶ ἐστενοχωρημένωνστενοχωρουμένων ΜCA. καὶ μόλις ἀναπνεόντων, καὶ τοῦ σιδήρου ὁ ψόφος καὶ ὕπνος ὀλίγος — ταῦτα πάντα χαλεπὰ ἦν καὶ ἀφόρητα οἵῳ ἀνδρὶ ἐκείνων ἀήθει καὶ ἀμελετήτῳ πρὸς οὕτω σκληρὰν τὴν δίαιταν.
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ἀπαγορεύοντος δὲ αὐτοῦ καὶ μηδὲ σῖτον αἱρεῖσθαι θέλοντος, ἀφικνεῖταί ποτε καὶ ὁ Δημήτριος, οὐδὲν εἰδὼς τῶν ἤδη γεγενημένων. καὶ ἐπειδὴ ἔμαθεν, ὡς εἶχεν εὐθὺς ἐπὶ τὸ δεσμωτήριον δρομαῖος ἐλθών, τότε μὲν οὐκ εἰσεδέχθη, ἑσπέρα γὰρ ἦν, καὶ ὁ δεσμοφύλαξ πάλαι κεκλεικὼς τὴν θύραν ἐκάθευδε, φρουρεῖν τοῖς οἰκέταις παρακελευσάμενος· ἕωθεν δὲ εἰσέρχεται πολλὰ ἱκετεύσας. καὶ παρελθὼν ἐπὶ πολὺ μὲν ἐζήτει τὸν Ἀντίφιλον ἄδηλον ὑπὸ τῶν κακῶν γεγενημένον, καὶ περιιὼν ἀνεσκοπεῖτο καθʼ ἕκαστον τῶν δεδεμένων, ὥσπερ εἰώθασιν οἱ τοὺς οἰκείους νεκρούς, ἤδη ἑώλων ὄντων, ἀναζητοῦντες ἐν ταῖς παρατάξεσιν. καὶ εἴ γε μὴ τοὔνομα ἐβόησεν, Ἀντίφιλον Δεινομένους, κἂν ἐπὶ πολὺ ἠγνόησεν ἂν ὅστις ἦν, τοσοῦτον ἤλλακτο ὑπὸ τῶν δεινῶν. ὡς δὲ τὴν φωνὴν αἰσθόμενος ἀνεβόησεν καὶ προσιόντος διαστείλας τὴν κόμην καὶ ἀπάγων τοῦ προσώπου αὐχμηρὰν καὶ συμπεπιλημένην ἔδειξεν αὑτὸν ὅστις ἦν, ἄμφω μὲν αὐτίκα πίπτουσιν ἰλιγγιάσαντες ἐπὶ τῇ ἀπροσδοκήτῳ θέᾳ.

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χρόνῳ δὲ ἀναλαβὼν αὑτόν τε καὶ τὸν Ἀντίφιλον ὁ Δημήτριος καὶ σαφῶς ἕκαστα ὡς εἶχεν ἐκπυθόμενος παρʼ αὐτοῦ θαρρεῖν τε παρακελεύεται καὶ διελὼν τὸ τριβώνιον τὸ μὲν ἥμισυ αὐτὸς ἀναβάλλεται, τὸ λοιπὸν δὲ ἐκείνῳ δίδωσιν, ἃ εἶχε πιναρὰ καὶ ἐκτετρυχωμένα ῥάκη περισπάσας.
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καὶ τὸ ἀπὸ τούτου πάντα τρόπον συνῆν ἐπιμελούμενος αὐτοῦ καὶ θεραπεύων· παραδοὺς γὰρ ἑαυτὸν τοῖς ἐν τῷ λιμένι ἐμπόροις ἕωθεν εἰς μέσην ἡμέραν οὐκ ὀλίγον ἀπέφερεν ἀχθοφορῶν. εἶτʼ ἐπανελθὼν ἂν ἐκ τοῦ ἔργου, μέρος μὲν τοῦ μισθοῦ τῷ δεσμοφύλακι καταβαλὼν τιθασὸν αὑτῷ καὶ εἰρηνικὸν ἀπειργάζετο αὐτόν, τὸ λοιπὸν δὲ εἰς τὴν τοῦ φίλου θεραπείαν ἱκανῶς αὐτῷ διήρκει. καὶ τὰς μὲν ἡμέρας συνῆν τῷ Ἀντιφίλῳ παραμυθούμενος, ἐπεὶ δὲ νὺξ καταλάβοι, ὀλίγον πρὸ τῆς θύρας τοῦ δεσμωτηρίου στιβάδιόν τι ποιησάμενος καὶ φύλλα ὑποβαλόμενος ἀνεπαύετο.

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χρόνον μὲν οὖν τινα οὕτω διῆγον, εἰσιὼν μὲν ὁ Δημήτριος ἀκωλύτως, ῥᾷον δὲ φέρων τὴν συμφορὰν ὁ Ἀντίφιλος.

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ὕστερον δὲ ἀποθανόντος ἐν τῷ δεσμωτηρίῳ λῃστοῦ τινος ὑπὸ φαρμάκων, ὡς ἐδόκει, φυλακή τε ἀκριβὴς ἐγένετο καὶ οὐκέτι παρῄει εἰς τὸ οἴκημα οὐδὲ εἷς τῶν δεομένων.δεομένων G. Hermann: λεγομένων C: λελυμένων ΓΜΝΒ. ἐφʼ οἷς ἀπορῶν καὶ ἀνιώμενος, οὐκ ἔχων ἄλλως παρεῖναι τῷ ἑταίρῳ, προσαγγέλλει ἑαυτὸν ἐλθὼν πρὸς τὸν ἁρμοστήν, ὡς εἴη κεκοινωνηκὼς τῆς ἐπὶ τὸν Ἄνουβιν ἐπιβουλῆς.

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ὡς δὲ τοῦτο εἶπεν, ἀπήγετο εὐθὺς ἐς τὸ δεσμωτήριον, καὶ ἀχθεὶς παρὰ τὸν Ἀντίφιλον τοῦτο γοῦν μόλις, πολλὰ ἱκετεύσας τὸν δεσμοφύλακα, ἐξειργάσατο παρʼ αὐτοῦ, πλησίον τῷ Ἀντιφίλῳ καὶ ὑπὸ τῷ αὐτῷ κλοιῷ δεδέσθαι. ἔνθα δὴ καὶ μάλιστα ἔδειξε τὴν εὔνοιαν ἣν εἶχε πρὸς αὐτόν, ἀμελῶν μὲν τῶν καθʼ ἑαυτὸν δεινῶν (καίτοι ἐνόσησε καὶ αὐτός), ἐπιμελούμενος δὲ ὅπως ἐκεῖνος μάλιστα καθευδήσει καὶ ἧττον ἀνιάσεται· ὥστε ῥᾷον ἔφερον μετʼ ἀλλήλων κακοπαθοῦντες.
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χρόνῳ δὲ καὶ τοιόνδε τι προσπεσὸν ἔπαυσεν ἐπὶ πλέον αὐτοὺς δυστυχοῦντας. εἷς γὰρ τῶν δεδεμένων, οὐκ οἶδʼ ὅθεν ῥίνης εὐπορήσας καὶ συνωμότας πολλοὺς τῶν δεσμωτῶν προσλαβών, ἀποπρίει τε τὴν ἅλυσιν ᾗ ἐδέδεντο ἑξῆς, τῶν κλοιῶν εἰς αὐτὴν διειρομένων, καὶ ἀπολύει ἅπαντας· οἱ δὲ ἀποκτείναντες εὐμαρῶς ὀλίγους ὄντας τοὺς φύλακας ἐκπηδῶσιν ἀθρόοι. ἐκεῖνοι μὲν οὖν τὸ παραυτίκα ἔνθα ἐδύναντο ἕκαστος διασπαρέντες ὕστερον συνελήφθησαν οἱ πολλοί· ὁ Δημήτριος δὲ καὶ ὁ Ἀντίφιλος κατὰ χώραν ἔμειναν, καὶ τοῦ Σύρου λαβόμενοι ἤδη ἀπιόντος. ἐπεὶ δὲ ἡμέρα ἐγένετο, μαθὼν ὁ τὴν Αἴγυπτον ἐπιτετραμμένος τὸ συμβεβηκὸς ἐπʼ ἐκείνους μὲν ἔπεμψεν τοὺς διωξομένους, μεταστειλάμενος δὲ τοὺς ἀμφὶ τὸν Δημήτριον ἀπέλυσε τῶν δεσμῶν, ἐπαινέσας ὅτι μόνοι οὐκ ἀπέδρασαν.

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ἀλλʼ οὐκ ἐκεῖνοί γε ἠγάπησαν οὕτως ἀφιέμενοι, ἐβόα δὲ ὁ Δημήτριος καὶ δεινὰ ἐποίει, ἀδικεῖσθαι σφᾶς οὐ μικρὰ εἰ δόξουσι κακοῦργοι ὄντες ἐλέῳ ἢ ἐπαίνῳ τοῦ μὴ ἀποδρᾶναι ἀφεῖσθαι· καὶ τέλος ἠνάγκασαν τὸν δικαστὴν ἀκριβῶς τὸ πρᾶγμα ἐξετάσαι. ὁ δὲ ἐπεὶ ἔμαθεν οὐδὲν ἀδικοῦντας, ἐπαινέσας αὐτούς, τὸν Δημήτριον δὲ καὶ πάνυ θαυμάσας, ἀφίησι παραμυθησάμενος ἐπὶ τῇ κολάσει ἣν ἠνέσχοντο ἀδίκως δεθέντες, καὶ ἑκάτερον δωρησάμενος παρʼ αὑτοῦ, δραχμαῖς μὲν μυρίαις τὸν Ἀντίφιλον, δὶς τοσαύταις δὲ τὸν Δημήτριον.
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ὁ μὲν οὖν Ἀντίφιλος ἔτι καὶ νῦν ἐν Αἰγύπτῳ ἐστίν, ὁ δὲ Δημήτριος καὶ τὰς αὑτοῦ δισμυρίας ἐκείνῳ καταλιπὼν ᾤχετο ἀπιὼν εἰς τὴν Ἰνδικὴν παρὰ τοὺς Βραχμᾶνας, τοσοῦτον εἰπὼν πρὸς τὸν Ἀντίφιλον, ὡς συγγνωστὸς ἂν εἰκότως νομίζοιτο ἤδη ἀπολιπὼν αὐτόν· οὔτε γὰρ αὐτὸς δεῖσθαι τῶν χρημάτων, ἔστʼ ἂν αὐτὸς ᾖ ὅπερ ἐστίν, ἀρκεῖσθαι ὀλίγοις δυνάμενος, οὔτε ἐκείνῳ ἔτι δεῖν φίλου, εὐμαρῶν αὐτῷ τῶν πραγμάτων γεγενημένων.

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τοιοῦτοι, ὦ Τόξαρι, οἱ Ἕλληνες φίλοι. εἰ δὲ μὴ προδιεβεβλήκεις ἡμᾶς ὡς ἐπὶ ῥήμασι μέγα φρονοῦντας, καὶ αὐτοὺς ἄν σοι τοὺς λόγους διεξῆλθον, πολλοὺς καὶ ἀγαθοὺς ὄντας, οὓς ὁ Δημήτριος εἶπεν ἐν τῷ δικαστηρίῳ, ὑπὲρ αὑτοῦ μὲν οὐδὲν ἀπολογούμενος, ὑπὲρ τοῦ Ἀντιφίλου δέ, καὶ δακρύων προσέτι καὶ ἱκετεύων καὶ τὸ πᾶν ἐφʼ ἑαυτὸν ἀναδεχόμενος, ἄχρι μαστιγούμενος ὁ Σύρος ἀμφοτέρους ἀφίησιν αὐτούς.
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ἐγὼ μὲν οὖν τούτους ὀλίγους ἀπὸ πλειόνων, οὓς πρώτους ἡ μνήμη ὑπέβαλε, διηγησάμην σοι ἀγαθοὺς καὶ βεβαίους φίλους. καὶ τὸ λοιπὸν ἤδη καταβὰς ἀπὸ τοῦ λόγου σοὶ τὴν ῥήτραν παραδίδωμι· σὺ δὲ ὅπως μὴ χείρους ἐρεῖς τοὺς Σκύθας, ἀλλὰ πολλῷ τούτων ἀμείνους, αὐτῷ σοὶ μελήσει, εἴ τι καὶ τῆς δεξιᾶς πεφρόντικας, ὡς μὴ ἀποτμηθείης αὐτήν. ἀλλὰ χρὴ ἄνδρα ἀγαθὸν εἶναι· ἐπεὶ καὶ γελοῖα ἂν πάθοις Ὀρέστην μὲν καὶ Πυλάδην πάνυ σοφιστικῶς ἐπαινέσας, ὑπὲρ δὲ τῆς Σκυθίας φαῦλος ῥήτωρ φαινόμενος.φαινόμενος ΓΒ: γενόμενος NCA

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εὖ γε, ὦ Μνήσιππε, ὅτι καὶ παροτρύνεις με πρὸς τὸν λόγον, ὥσπερ οὐ πάνυ σοι μέλον εἰ ἀποτμηθείης τὴν γλῶτταν κρατηθεὶς ἐν τοῖς λόγοις. πλὴν ἄρξομαί γε ἤδη, μηδὲν ὥσπερ σὺ καλλιλογησάμενος· οὐ γὰρ Σκυθικὸν τοῦτο, καὶ μάλιστα ἐπειδὰν τὰ ἔργα ὑπερφθέγγηται τοὺς λόγους. προσδοκήσῃς δὲ μηδὲν τοιοῦτο παρʼ ἡμῶν οἷα σὺ διεξελήλυθας, ἐπαινῶν εἴ τις ἄπροικον ἔγημεν αἰσχρὰν γυναῖκα ἢ εἴ τις ἀργύριον ἐπέδωκε γαμουμένῃ φίλου ἀνδρὸς θυγατρὶ δύο τάλαντα, ἢἢ Lehmann: not in MSS. καὶ νὴ Δίʼ εἴ τις παρέσχεν ἑαυτὸν δεδησόμενον ἐπὶ προδήλῳ τῷ μικρὸν ὕστερον λυθήσεσθαι· πάνυ γὰρ εὐτελῆ ταῦτα καὶ μεγαλουργὸν ἐν αὐτοῖς ἢ ἀνδρεῖον ἔνι οὐδέν.
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ἐγὼ δέ σοι διηγήσομαι φόνους πολλοὺς καὶ πολέμους καὶ θανάτους ὑπὲρ τῶν φίλων, ἵνʼ εἰδῇς ὡς παιδιὰ τὰ ὑμέτερά ἐστιν παρὰ τὰ Σκυθικὰ ἐξετάζεσθαι.

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καίτοι οὐδὲ ἀλόγως αὐτὸ πεπόνθατε, ἀλλὰ εἰκότως τὰ μικρὰ ταῦτα ἐπαινεῖτε· οὐδὲ γὰρ οὐδὲ εἰσιν ὑμῖν ἀφορμαὶ ὑπερμεγέθεις πρὸς ἐπίδειξιν φιλίας ἐν εἰρήνῃ βαθείᾳ βιοῦσιν, ὥσπερ οὐδʼ ἂν ἐν γαλήνῃ μάθοις εἰ ἀγαθὸς ὁ κυβερνήτης ἐστί· χειμῶνος γὰρ δεήσει σοὶ πρὸς τὴν διάγνωσιν. παρʼ ἡμῖν δὲ συνεχεῖς οἱ πόλεμοι, καὶ ἢ ἐπελαύνομεν ἄλλοις ἢ ὑποχωροῦμεν ἐπιόντας ἢ συμπεσόντες ὑπὲρ νομῆς ἢ λείας μαχόμεθα, ἔνθα μάλιστα δεῖ φίλων ἀγαθῶν· καὶ διὰ τοῦτο ὡς βεβαιότατα συντιθέμεθα τὰς φιλίας, μόνον τοῦτο ὅπλον ἄμαχον καὶ δυσπολέμητον εἶναι νομίζοντες.
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πρότερον δέ σοι εἰπεῖν βούλομαι ὃν τρόπον ποιούμεθα τοὺς φίλους, οὐκ ἐκ τῶν πότων, ὥσπερ ὑμεῖς, οὐδὲ εἰ συνέφηβός τις ἢ γείτων ἦν, ἀλλʼ ἐπειδάν τινα ἴδωμεν ἀγαθὸν ἄνδρα καὶ μεγάλα ἐργάσασθαι δυνάμενον, ἐπὶ τοῦτον ἅπαντες σπεύδομεν, καὶ ὅπερ ὑμεῖς ἐν τοῖς γάμοις, τοῦτο ἡμεῖς ἐπὶ τῶν φίλων ποιεῖν ἀξιοῦμεν, ἐπὶ πολὺ μνηστευόμενοι καὶ πάντα ὁμοῦ πράττοντες ὡς μὴ διαμαρτάνοιμεν τῆς φιλίας μηδὲ ἀπόβλητοι δόξωμεν εἶναι. κἀπειδὰν προκριθείς τις ἤδη φίλος ᾖ, συνθῆκαι τὸ ἀπὸ τούτου καὶ ὅρκος ὁ μέγιστος, ἦ μὴν καὶ βιώσεσθαι μετʼ ἀλλήλων καὶ ἀποθανεῖσθαι, ἢν δέῃ, ὑπὲρ τοῦ ἑτέρου τὸν ἕτερον· καὶ οὕτω ποιοῦμεν. ἀφʼ οὗ γὰρ ἂν ἐντεμόντες ἅπαξ τοὺς δακτύλους ἐνσταλάξωμεν τὸ αἷμα εἰς κύλικα καὶ τὰ ξίφη ἄκρα βάψαντες ἅμα ἀμφότεροι ἐπισχόμενοι πίωμεν, οὐκ ἔστιν ὅ τι τὸ μετὰ τοῦτο ἡμᾶς διαλύσειεν ἄν. ἐφεῖται δὲ τὸ μέγιστον ἄχρι τριῶν ἐς τὰς συνθήκας εἰσιέναι· ὡς ὅστις ἂν πολύφιλος ᾖ, ὅμοιος ἡμῖν δοκεῖ ταῖς κοιναῖς ταύταις καὶ μοιχευομέναις γυναιξί, καὶ οἰόμεθα οὐκέθʼ ὁμοίως ἰσχυρὰν αὐτοῦ τὴν φιλίαν εἶναι, πρὸς πολλὰς εὐνοίας διαιρεθεῖσαν.
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ἄρξομαι δὲ ἀπὸ τῶν Δανδάμιδος πρῴην γενομένων. ὁ γάρ Δάνδαμις ἐν τῇ πρὸς Σαυρομάτας συμπλοκῇ, ἀπαχθέντος αἰχμαλώτου Ἀμιζώκου τοῦ φίλου αὐτοῦ — μᾶλλον δὲ πρότερον ὀμοῦμαί σοι τὸν ἡμέτερον ὅρκον, ἐπεὶ καὶ τοῦτο ἐν ἀρχῇ διωμολογησάμην οὐ μὰ γάρ τὸν Ἄνεμον καὶ τὸν Ἀκινάκην, οὐδὲν πρὸς σέ, ὦ Μνήσιππε, ψεῦδος ἐρῶ περὶ τῶν φίλων τῶν Σκυθῶν.

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ἐγὼ μὲν οὐ πάνυ σου ὀμνύντος ἐδεόμην σὺ δʼ ὅμως εὖ ποιῶν οὐδένα θεῶν ἐπωμόσω.

- Τόξαρις -

τί σὺ λέγεις; οὔ σοι δοκοῦσιν ὁ Ἄνεμος καὶ ὁ Ἀκινάκης θεοὶ εἶναι; οὕτως ἄρα ἠγνόησας ὅτι ἀνθρώποις μεῖζον οὐδέν ἐστιν ζωῆς τε καὶ θανάτου; ὁπόταν τοίνυν τὸν Ἄνεμον καὶ τὸν Ἀκινάκην ὀμνύωμεν, ταῦτα ὀμνύομεν ὡς τὸν μὲν ἄνεμον ζωῆς αἴτιον ὄντα, τὸν ἀκινάκην δὲ ὅτι ἀποθνήσκειν ποιεῖ.

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καὶ μὴν εἰ διά γε τοῦτο, καὶ ἄλλους ἂν ἔχοιτε πολλοὺς θεοὺς οἷος ὁ Ἀκινάκης ἐστί, τὸν Ὀιστὸν καὶ τὴν Λόγχην καὶ Κώνειον δὲ καὶ Βρόχον καὶ τὰ τοιαῦτα· ποικίλος γὰρ οὗτος ὁ θεὸς ὁ θάνατος καὶ ἀπείρους τὰς ἐφʼ ἑαυτὸν παρέχεται ἀγούσας ὁδούς.

- Τόξαρις +

καίτοι οὐδὲ ἀλόγως αὐτὸ πεπόνθατε, ἀλλὰ εἰκότως τὰ μικρὰ ταῦτα ἐπαινεῖτε· οὐδὲ γὰρ οὐδέ εἰσιν ὑμῖν ἀφορμαὶ ὑπερμεγέθεις πρὸς ἐπίδειξιν φιλίας ἐν εἰρήνῃ βαθείᾳ βιοῦσιν, ὥσπερ οὐδʼ ἂνἂν Geist: not in MSS. ἐν γαλήνῃ μάθοις εἰ ἀγαθὸς ὁ κυβερνήτης ἐστί· χειμῶνος γὰρ δεήσει σοὶ πρὸς τὴν διάγνωσιν. παρʼ ἡμῖν δὲ συνεχεῖς οἱ πόλεμοι, καὶ ἢ ἐπελαύνομεν ἄλλοις ἢ ὑποχωροῦμεν ἐπιόντας ἢ συμπεσόντες ὑπὲρ νομῆς ἢ λείας μαχόμεθα, ἔνθα μάλιστα δεῖ φίλων ἀγαθῶν· καὶ διὰ τοῦτο ὡς βεβαιότατα συντιθέμεθα τὰς φιλίας, μόνον τοῦτο ὅπλον ἄμαχον καὶ δυσπολέμητον εἶναι νομίζοντες.
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+ Τόξαρις +

πρότερον δέ σοι εἰπεῖν βούλομαι ὃν τρόπον ποιούμεθα τοὺς φίλους, οὐκ ἐκ τῶν πότων, ὥσπερ ὑμεῖς, οὐδὲ εἰ συνέφηβός τις ἢ γείτων ἦν, ἀλλʼ ἐπειδάν τινα ἴδωμεν ἀγαθὸν ἄνδρα καὶ μεγάλα ἐργάσασθαι δυνάμενον, ἐπὶ τοῦτον ἅπαντες σπεύδομεν, καὶ ὅπερ ὑμεῖς ἐν τοῖς γάμοις, τοῦτο ἡμεῖς ἐπὶ τῶν φίλων ποιεῖν ἀξιοῦμεν, ἐπὶ πολὺ μνηστευόμενοι καὶ πάντα ὁμοῦ πράττοντες ὡς μὴ διαμαρτάνοιμεν τῆς φιλίας μηδὲ ἀπόβλητοι δόξωμεν εἶναι. κἀπειδὰν προκριθείς τις ἤδη φίλος ᾖ, συνθῆκαι τὸ ἀπὸ τούτου καὶ ὅρκος ὁ μέγιστος, ἦ μὴν καὶ βιώσεσθαι μετʼ ἀλλήλων καὶ ἀποθανεῖσθαι, ἢν δέῃ, ὑπὲρ τοῦ ἑτέρου τὸν ἕτερον· καὶ οὕτω ποιοῦμεν. ἀφʼ οὗ γὰρ ἂνἂν Struve: not in MSS. ἐντεμόντες ἅπαξ τοὺς δακτύλους ἐνσταλάξωμεν τὸ αἷμα εἰς κύλικα καὶ τὰ ξίφη ἄκρα βάψαντες ἅμα ἀμφότεροι ἐπισχόμενοι πίωμεν, οὐκ ἔστιν ὅ τι τὸ μετὰ τοῦτο ἡμᾶς διαλύσειεν ἄν. ἐφεῖται δὲ τὸ μέγιστον ἄχρι τριῶν ἐς τὰς συνθήκας εἰσιέναι· ὡς ὅστις ἂν πολύφιλος ᾖ, ὅμοιος ἡμῖν δοκεῖ ταῖς κοιναῖς ταύταις καὶ μοιχευομέναις γυναιξί, καὶ οἰόμεθα οὐκέθʼ ὁμοίως ἰσχυρὰν αὐτοῦ τὴν φιλίαν εἶναι, πρὸς πολλὰς εὐνοίας διαιρεθεῖσαν.
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+ Τόξαρις +

ἄρξομαι δὲ ἀπὸ τῶν Δανδάμιδος πρῴην γενομένων. ὁ γὰρ Δάνδαμις ἐν τῇ πρὸς Σαυρομάτας συμπλοκῇ, ἀπαχθέντος αἰχμαλώτου Ἀμιζώκου τοῦ φίλου αὐτοῦ — μᾶλλον δὲ πρότερον ὀμοῦμαί σοι τὸν ἡμέτερον ὅρκον, ἐπεὶ καὶ τοῦτο ἐν ἀρχῇ διωμολογησάμην· οὐ μὰ γὰρ τὸν Ἄνεμον καὶ τὸν Ἀκινάκην, οὐδὲν πρὸς σέ, ὦ Μνήσιππε, ψεῦδος ἐρῶ περὶ τῶν φίλων τῶν Σκυθῶν.σκυθῶν ΓΝΒΜ: σκυθικῶν (C)A vulg. Cf. § 9, οἱ φίλοι οἱ Σκύθαι.

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ἐγὼ μὲν οὐ πάνυ σου ὀμνύντος ἐδεόμην· σὺ δὲ ὅμως εὖ ποιῶν οὐδένα θεῶντῶν θεῶν C. ἐπωμόσω.

+ Τόξαρις +

τί σὺ λέγεις; οὔ σοι δοκοῦσιν ὁ Ἄνεμος καὶ ὁ Ἀκινάκης θεοὶ εἶναι; οὕτως ἄρα ἠγνόησας ὅτι ἀνθρώποις μεῖζον οὐδέν ἐστιν ζωῆς τε καὶ θανάτου; ὁπόταν τοίνυν τὸν Ἄνεμον καὶ τὸν Ἀκινάκην ὀμνύωμεν, ταῦτα ὀμνύομεν ὡς τὸν μὲν ἄνεμον ζωῆς αἴτιον ὄντα, τὸν ἀκινάκην δὲ ὅτι ἀποθνήσκειν ποιεῖ.

+ Μνήσιππος +

καὶ μὴν εἰ διά γε τοῦτο, καὶ ἄλλους ἂν ἔχοιτε πολλοὺς θεοὺς οἷος ὁ Ἀκινάκης ἐστί, τὸν Ὀιστὸν καὶ τὴν Λόγχην καὶ Κώνειον δὲ καὶ Βρόχον καὶ τὰ τοιαῦτα· ποικίλος γὰρ οὗτος ὁ θεὸς ὁ θάνατος καὶ ἀπείρους τὰς ἐφʼ ἑαυτὸν παρέχεται ἀγούσας ὁδούς.

+ Τόξαρις

ὁρᾷς τοῦτο ὡς ἐριστικὸν ποιεῖς καὶ δικανικόν, ὑποκρούων μεταξὺ καὶ διαφθείρων μου τὸν λόγον; ἐγὼ δὲ ἡσυχίαν ἦγον σοῦ λέγοντος.

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ἀλλʼ οὐκ αὖθίς γε, ὦ Τόξαρι, ποιήσω τοῦτο, πάνυ γὰρ ὀρθῶς ἐπετίμησας· ὥστε θαρρῶν τό γε ἐπὶ τούτῳ λέγε, ὡς μηδὲ παρόντος ἐμοῦ τοῖς λόγοις, οὕτω σιωπήσομαί σοι.

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τετάρτη μὲν ἦν ἡμέρα τῆς φιλίας Δανδάμιδι καὶ Ἀμιζώκῃ, ἀφʼ οὗ τὸ ἀλλήλων αἷμα συνεπεπώκεσαν ἧκον δὲ ἡμῖν ἐπὶ τὴν χώραν Σαυρομάται μυρίοις μὲν ἱππεῦσιν, οἱ πεζοὶ δὲ τρὶς τοσοῦτοι ἐπεληλυθέναι ἐλέγοντο. οἷα δὲ οὐ προϊδομένοις τὴν ἔφοδον αὐτῶν ἐπιπεσόντες ἅπαντας μὲν τρέπουσι, πολλοὺς δὲ τῶν μαχίμων κτείνουσι, τοὺς δὲ καὶ ζῶντας ἀπάγουσι, πλὴν εἴ τις ἔφθη διανηξάμενος εἰς τὸ πέραν τοῦ ποταμοῦ, ἔνθα. ἡμῖν τὸ ἥμισυ τοῦ στρατοπέδου καὶ μέρος τῶν ἁμαξῶν ἦν οὕτω γὰρ ἐσκηνώσαμεν τότε, οὐκ οἶδα ὅ τι δόξαν τοῖς ἀρχιπλάνοις ἡμῶν, ἐπʼ ἀμφοτέρας τὰς ὄχθας τοῦ Τανάϊδος.

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εὐθὺς οὖν ἥ τε λεία περιηλαύνετο καὶ τὰ αἰχμάλωτα συνείχετο καὶ τὰς σκηνὰς διήρπαζον καὶ τὰς ἁμάξας κατελαμβάνοντο, αὐτάνδρους τὰς πλείστας ἁλισκομένας, καὶ ἐν ὀφθαλμοῖς ἡμῶν ὑβρίζοντες τὰς παλλακίδας καὶ τὰς γυναῖκας· ἡμεῖς δὲ ἠνιώμεθα τῷ πράγματι.

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ὁ δὲ Ἀμιζώκης ἀγόμενος — ἑαλώκει γάρ — ἐβόα τὸν φίλον ὀνομαστί, κακῶς δεδεμένος, καὶ ὑπεμίμνησκεν τῆς κύλικος καὶ τοῦ αἵματος. ὧν ἀκούσας ὁ Δάνδαμις οὐδὲν ἔτι μελλήσας ἁπάντων ὁρώντων διανήχεται εἰς τοὺς πολεμίους· καὶ οἱ μὲν Σαυρομάται διηρμένοι τοὺς ἄκοντας ὥρμησαν ἐπʼ αὐτὸν ὡς κατακεντήσοντες, ὁ δὲ ἐβόα τὸ Ζίριν. τοῦτο δὲ ἤν τις εἴπῃ, οὐκέτι φονεύεται ὑπʼ αὐτῶν, ἀλλὰ δέχονται αὐτὸν ὡς ἐπὶ λύτροις ἥκοντα.

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καὶ δὴ ἀναχθεὶς πρὸς τὸν ἄρχοντα αὐτῶν ἀπῄτει τὸν φίλον, ὁ δὲ λύτρα ᾔτει· μὴ γὰρ προήσεσθαι, εἰ μὴ μεγάλα ὑπὲρ αὐτοῦ λάβοι, ὁ Δάνδαμις δέ, ἃ μὲν εἶχον, φησίν, ἅπαντα διήρπασται ὑφʼ ὑμῶν, εἰ δέ τι δύναμαι γυμνὸς ὑποτελέσαι, ἕτοιμος ὑποστῆναι ὑμῖν, καὶ πρόσταττε ὅ τι ἂν θέλῃς. εἰ βούλει δέ, ἐμὲ ἀντὶ τούτου λαβὼν κατάχρησαι πρὸς ὅ τι σοι φίλον. ὁ δὲ Σαυρομάτης, οὐδέν, ἔφη, δεῖ ὅλον κατέχεσθαί σε, καὶ ταῦτα Ζίριν ἥκοντα, σὺ δὲ ὧν ἔχεις μέρος καταβαλὼν ἄγου τὸν φίλον. ἤρετο ὁ Δάνδαμις ὅ τι καὶ βούλεται λαβεῖν ὁ δὲ τοὺς ὀφθαλμοὺς ᾔτησεν. ὁ δὲ αὐτίκα παρέσχεν ἐκκόπτειν αὐτούς· κἀπειδὴ ἐξεκέκοπτο καὶ ἤδη τὰ λύτρα εἶχον οἱ Σαυρομάται, παραλαβὼν τὸν Ἀμιζώκην ἐπανῄει ἐπερειδόμενος αὐτῷ, καὶ ἅμα διανηξάμενοι ἀπεσώθησαν πρὸς ἡμᾶς.
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τοῦτο γενόμενον παρεμυθήσατο ἅπαντας Σκύθας καὶ οὐκέτι ἡττᾶσθαι ἐνόμιζον, ὁρῶντες ὅτι τὸ μέγιστον ἡμῖν τῶν ἀγαθῶν οὐκ ἀπήγαγον οἱ πολέμιοι, ἀλλʼ ἔτι ἦν παρʼ ἡμῖν ἡ ἀγαθὴ γνώμη καὶ ἡ πρὸς τοὺς φίλους πίστις. καὶ τοὺς Σαυρομάτας δὲ τὸ αὐτὸ οὐ μετρίως ἐφόβησε, λογιζομένους πρὸς οἵους ἄνδρας ἐκ παρασκευῆς μαχοῦνται, εἰ καὶ ἐν τῷ ἀπροσδοκήτῳ τότε ὑπερέσχον· ὥστε νυκτὸς ἐπιγενομένης ἀπολιπόντες τὰ πλεῖστα τῶν βοσκημάτων καὶ τὰς ἁμάξας ἐμπρήσαντες ᾤχοντο φεύγοντες. ὁ μέντοι Ἀμιζώκης οὐκέτι ἠνέσχετο βλέπειν αὐτὸς ἐπὶ τυφλῷ τῷ Δανδάμιδι, ἀλλὰ τυφλώσας καὶ αὐτὸς ἑαυτὸν ἀμφότεροι κάθηνται ὑπὸ τοῦ κοινοῦ τῶν Σκυθῶν δημοσίᾳ μετὰ πάσης τιμῆς τρεφόμενοι.
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τί τοιοῦτον, ὦ Μνήσιππε, ὑμεῖς ἔχοιτε ἂν εἰπεῖν, εἰ καὶ ἄλλους σοι δέκα δοίη τις ἐπὶ τοῖς πέντε καταριθμήσασθαι, ἀνωμότους, εἰ βούλει, ὡς καὶ πολλὰ ἐπιψεύδοιο αὐτοῖς; καίτοι ἐγὼ μέν σοι γυμνὸν τὸ ἔργον διηγησάμην· εἰ δὲ σύ τινα τοιοῦτον ἔλεγες, εὖ οἶδα, ὁπόσα ἂν κομψὰ ἐγκατέμιξας τῷ λόγῳ, οἷα ἱκέτευεν ὁ Δάνδαμις καὶ ὡς ἐτυφλοῦτο καὶ ἃ εἶπεν καὶ ὡς ἐπανῆκεν καὶ ὡς ὑπεδέξαντο αὐτὸν ἐπευφημοῦντες οἱ Σκύθαι καὶ ἄλλα ὁποῖα ὑμεῖς μηχανᾶσθαι εἰώθατε πρὸς τὴν ἀκρόασιν.
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ἄκουε δʼ οὖν καὶ ἄλλον ἰσότιμον, Βελίτταν, Ἀμιζώκου τούτου ἀνεψιόν, ὃς ἐπεὶ κατασπασθέντα ἐκ τοῦ ἵππου ὑπὸ λέοντος εἶδε Βάσθην τὸν φίλον ἅμα δὲ ἔτυχον θηρῶντες καὶ ἤδη ὁ λέων περιπλακεὶς αὐτῷ ἐνεπεφύκει τῷ λαιμῷ καὶ τοῖς ὄνυξιν ἐσπάρασσε, καταπηδήσας καὶ αὐτὸς ἐπιπίπτει κατόπιν τῷ θηρίῳ καὶ περιέσπα, πρὸς ἑαυτὸν παροξύνων καὶ μετάγων καὶ διὰ τῶν ὀδόντων μεταξὺ διείρων τοὺς δακτύλους καὶ τὸν Βάσθην, ὡς οἷόν τε ἦν, ὑπεξελεῖν πειρώμενος τοῦ δήγματος, ἄχρι δὴ ὁ λέων ἀφεὶς ἐκεῖνον ἡμιθνῆτα ἤδη ἐπὶ τὸν Βελίτταν ἀπεστράφη καὶ συμπλακεὶς ἀπέκτεινε κἀκεῖνον ὁ δὲ ἀποθνήσκων τὸ γοῦν τοσοῦτον ἔφθη πατάξας τῷ ἀκινάκῃ τὸν λέοντα εἰς τὸ στέρνον ὥστε ἅμα πάντες ἀπέθανον, καὶ ἡμεῖς ἐθάψαμεν αὐτοὺς δύο τάφους ἀναχώσαντες πλησίον, ἕνα μὲν τῶν φίλων, ἕνα δὲ καταντικρὺ τοῦ λέοντος.
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τρίτην δέ σοι διηγήσομαι, ὦ Μνήσιππε, τὴν Μακέντου φιλίαν καὶ Λογχάτου καὶ Ἀρσακόμα. ὁ γὰρ Ἀρσακόμας οὗτος ἠράσθη Μαζαίας τῆς Λευκάνορος, τοῦ βασιλεύσαντος ἐν Βοσπόρῳ, ὁπότε ἐπρέσβευεν ὑπὲρ τοῦ δασμοῦ ὃν οἱ Βοσπορανοὶ ἀεὶ φέροντες ἡμῖν τότε ἤδη τρίτον μῆνα ὑπερήμεροι ἐγεγένηντο. ἐν τῷ δείπνῳ οὖν ἰδὼν τὴν Μαζαίαν μεγάλην καὶ καλὴν παρθένον ἤρα καὶ πονηρῶς εἶχε. τὰ μὲν οὖν περὶ τῶν φόρων διεπέπρακτο ἤδη, καὶ ἐχρημάτιζεν αὐτῷ ὁ βασιλεὺς καὶ εἱστία, ἤδη αὐτὸν ἀποπέμπων. ἔθος δέ ἐστιν ἐν Βοσπόρῳ τοὺς μνηστῆρας ἐπὶ τῷ δείπνῳ αἰτεῖν τὰς κόρας καὶ λέγειν οἵτινες ὄντες ἀξιοῦσι καταδεχθῆναι ἐπὶ τὸν γάμον, καὶ δὴ καὶ τότε ἔτυχον ἐν τῷ δείπνῳ πολλοὶ μνηστῆρες παρόντες, βασιλεῖς καὶ βασιλέων παῖδες· καὶ Τιγραπάτης ἦν ὁ Λαζῶν δυνάστης καὶ Ἀδύρμαχος ὁ Μαχλυηνῆς ἄρχων καὶ ἄλλοι πολλοί. δεῖ δὲ τῶν μνηστήρων ἕκαστον, προσαγγείλαντα ἑαυτὸν διότι μνηστευσόμενος ἥκει, δειπνεῖν ἐν τοῖς ἄλλοις κατακείμενον ἐφʼ ἡσυχίας· ἐπὰν δὲ παύσωνται δειπνοῦντες, αἰτήσαντα φιάλην ἐπισπεῖσαι κατὰ τῆς τραπέζης καὶ μνηστεύεσθαι τὴν παῖδα πολλὰ ἐπαινοῦντα ἑαυτόν, ὥς τις ἢ γένους ἢ πλούτου ἢ δυνάμεως ἔχει.
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πολλῶν οὖν κατὰ τόνδε τὸν νόμον σπεισάντων καὶ αἰτησάντων καὶ βασιλείας καὶ πλούτους καταριθμησαμένων τελευταῖος ὁ Ἀρσακόμας αἰτήσας τὴν φιάλην οὐκ ἔσπεισεν, οὐ γὰρ ἔθος ἡμῖν ἐκχεῖν τὸν οἶνον, ἀλλὰ ὕβρις εἶναι δοκεῖ τοῦτο εἰς τὸν θεόν πιὼν δὲ ἀμυστί, δός μοι, εἶπεν, ὦ βασιλεῦ, τὴν θυγατέρα σου Μαζαίαν γυναῖκα ἔχειν πολὺ ἐπιτηδειοτέρῳ τούτων ὄντι ὁπόσα γε ἐπὶ τῷ πλούτῳ καὶ τοῖς κτήμασι. τοῦ δὲ Λευκάνορος θαυμάσαντος — ἠπίστατο γὰρ πένητα τὸν Ἀρσακόμαν καὶ Σκυθῶν τῶν πολλῶν — καὶ ἐρομένου, πόσα δὲ βοσκήματα ἢ πόσας ἁμάξας ἔχεις, ὦ Ἀρσακόμα; ταῦτα γὰρ ὑμεῖς πλουτεῖτε, ἀλλʼ οὐχ ἁμάξας, ἔφη, ἔχω οὐδὲ ἀγέλας, ἀλλʼ εἰσί μοι δύο φίλοι καλοὶ καὶ ἀγαθοὶ οἷοι οὐκ ἄλλῳ Σκυθῶν.

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Τότε μὲν οὖν ἐγελάσθη ἐπὶ τούτοις καὶ παρώφθη καὶ μεθύειν ἔδοξεν, ἕωθεν δὲ προκριθεὶς τῶν ἄλλων Ἀδύρμαχος ἔμελλεν ἀπάξειν τὴν νύμφην παρὰ τὴν Μαιῶτιν ἐς τοὺς Μάχλυας.
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ὁ δὲ Ἀρσακόμας ἐπανελθὼν οἴκαδε μηνύει τοῖς φίλοις ὡς ἀτιμασθείη ὑπὸ τοῦ βασιλέως καὶ γελασθείη ἐν τῷ συμποσίῳ, πένης εἶναι δόξας. καίτοι, ἔφη, ἐγὼ διηγησάμην αὐτῷ τὸν πλοῦτον ὁπόσος ἐστίν μοι, ὑμᾶς, ὦ Λογχάτα καὶ Μακέντα, καὶ τὴν εὔνοιαν τὴν ὑμετέραν, πολὺ ἀμείνω καὶ βεβαιοτέραν τῆς Βοσπορανῶν δυνάμεως. ἀλλʼ ἐμοῦ ταῦτα διεξιόντος ἡμᾶς μὲν ἐχλεύαζεν καὶ κατεφρόνει, Ἀδυρμάχῳ δὲ τῷ Μάχλυϊ παρέδωκεν ἀπάγειν τὴν νύμφην, ὅτι χρυσᾶς τε φιάλας ἐλέγετο ἔχειν δέκα καὶ ἁμάξας τετρακλίνους ὀγδοήκοντα καὶ πρόβατα καὶ βοῦς πολλούς. οὕτως ἄρα προετίμησεν ἀνδρῶν ἀγαθῶν βοσκήματα πολλὰ καὶ ἐκπώματα περίεργα καὶ ἁμάξας βαρείας.

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ἐγὼ δέ, ὦ φίλοι, διʼ ἀμφότερα ἀνιῶμαι· καὶ γὰρ ἐρῶ τῆς Μαζαίας, καὶ ἡ ὕβρις ἐν τοσούτοις ἀνθρώποις οὐ μετρίως μου καθίκετο. οἶμαι δὲ καὶ ὑμᾶς ἐπʼ ἴσης ἠδικῆσθαι· τὸ γὰρ τρίτον μετῆν ἑκάστῳ ἡμῶν τῆς ἀτιμίας, εἴ γε οὕτω βιοῦμεν ὡς ἀφʼ οὗ συνεληλύθαμεν εἷς ἄνθρωπος ὄντες καὶ τὰ αὐτὰ ἀνιώμενοι καὶ τὰ αὐτὰ χαίροντες. οὐ μόνον, ἐπεῖπεν ὁ Λογχάτης, ἀλλὰ ἕκαστος ἡμῶν ὅλος ὕβρισται, ὁπότε σὺ τοιαῦτα ἔπαθες.

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πῶς οὖν, ὁ Μακέντης ἔφη, χρησόμεθα τοῖς παροῦσι; ʼ διελώμεθα, ἔφη ὁ Λογχάτης, τὸ ἔργον· καὶ ἐγὼ μὲν ὑπισχνοῦμαι Ἀρσακόμᾳ τὴν κεφαλὴν κομιεῖν τὴν Λευκάνορος, σὲ δὲ χρὴ τὴν νύμφην ἐπανάγειν αὐτῷ. οὕτω γινέσθω, ἔφη· σὺ δέ, ὦ Ἀρσακόμα, ἐν τοσούτῳ — εἰκὸς γὰρ καὶ στρατιᾶς καὶ πολέμου τὸ μετὰ τοῦτο δεήσειν — ἡμᾶς αὐτοῦ περιμένων συνάγειρε καὶ παρασκεύαζε ὅπλα καὶ ἵππους καὶ τὴν ἄλλην δύναμιν ὡς πλείστην. ῥᾷστα δʼ ἂν πολλοὺς προσαγάγοις αὐτός τε ἀγαθὸς ὢν καὶ ἡμῖν οὐκ ὀλίγων ὄντων οἰκείων, μάλιστα δὲ εἰ καθέζοιο ἐπὶ τῆς βύρσης τοῦ βοός. ἔδοξε ταῦτα, καὶ ὁ μὲν ἐχώρει ὡς εἶχεν εὐθὺς ἐπὶ τοῦ Βοσπόρου, ὁ Λογχάτης, ὁ Μακέντης δὲ ἐπὶ τοὺς Μάχλυας, ἱππότης ἑκάτερος, ὁ δὲ Ἀρσακόμας οἴκοι μένων τοῖς τε ἡλικιώταις διελέγετο καὶ ὥπλιζε δύναμιν παρὰ τῶν οἰκείων, τέλος δὲ καὶ ἐπὶ τῆς βύρσης ἐκαθέζετο.
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τὸ δὲ ἔθος ἡμῖν τὸ περὶ τὴν βύρσαν οὕτως ἔχει· ἐπειδὰν ἀδικηθείς τις πρὸς ἑτέρου, ἀμύνασθαι βουλόμενος, ἴδῃ καθʼ ἑαυτὸν οὐκ ἀξιόμαχος ὤν, βοῦν ἱερεύσας τὰ μὲν κρέα κατακόψας ἥψησεν, αὐτὸς δὲ ἐκπετάσας χαμαὶ τὴν βύρσαν κάθηται ἐπʼ αὐτῆς, εἰς τοὐπίσω παραγαγὼν τὼ χεῖρε ὥσπερ οἱ ἐκ τῶν ἀγκώνων δεδεμένοι. καὶ τοῦτό ἐστιν ἡμῖν ἡ μεγίστη ἱκετηρία. παρακειμένων δὲ τῶν κρεῶν τοῦ βοὸς προσιόντες οἱ οἰκεῖοι καὶ τῶν ἄλλων ὁ βουλόμενος μοῖραν ἕκαστος λαβὼν ἐπιβὰς τῇ βύρσῃ τὸν δεξιὸν πόδα ὑπισχνεῖται κατὰ δύναμιν, ὁ μὲν πέντε ἱππέας παρέξειν ἀσίτους καὶ ἀμίσθους, ὁ δὲ δέκα, ὁ δὲ πλείους, ὁ δὲ ὁπλίτας ἢ πεζοὺς ὁπόσους ἂν δύνηται, ὁ δὲ μόνον ἑαυτόν, ὁ πενέστατος. ἀθροίζεται οὖν ἐπὶ τῆς βύρσης πολὺ πλῆθος ἐνίοτε, καὶ τὸ τοιοῦτο σύνταγμα βεβαιότατόν τέ ἐστι συμμεῖναι καὶ ἀπρόσμαχον τοῖς ἐχθροῖς ἅτε καὶ ἔνορκον ὄν· τὸ γὰρ ἐπιβῆναι τῆς βύρσης ὅρκος ἐστίν.

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ὁ μὲν οὖν Ἀρσακόμας ἐν τούτοις ἦν, καὶ ἠθροίσθησαν αὐτῷ ἱππεὶς μὲν ἀμφὶ τοὺς πεντακισχιλίους, ὁπλῖται δὲ καὶ πεζοὶ συναμφότεροι δισμύριοι.
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ὁ δὲ Λογχάτης ἀγνοούμενος παρελθὼν ἐς τὸν Βόσπορον προσέρχεται. τῷ βασιλεῖ διοικουμένῳ τι τῆς ἀρχῆς καὶ φησὶν ἥκειν μὲν ἀπὸ τοῦ κοινοῦ τῶν Σκυθῶν, ἰδίᾳ δὲ αὐτῷ μεγάλα πράγματα κομίζων. τοῦ δὲ λέγειν κελεύσαντος, οἱ μὲν Σκύθαι, φησίν, τὰ κοινὰ ταῦτα καὶ τὰ καθʼ ἡμέραν ἀξιοῦσιν, μὴ ὑπερβαίνειν τοὺς νομέας ὑμῶν ἐς τὸ πεδίον ἀλλὰ μέχρι τοῦ τράχωνος νέμειν τοὺς δὲ λῃστὰς οὓς αἰτιᾶσθε ὡς κατατρέχοντας ὑμῶν τὴν χώραν οὐ φασὶν ἀπὸ κοινῆς γνώμης ἐκπέμπεσθαι, ἀλλὰ ἰδίᾳ ἕκαστον ἐπὶ τῷ κέρδει κλωπεύειν· εἰ δέ τις ἁλίσκοιτο αὐτῶν σὲ κύριον εἶναι κολάζειν. ταῦτα μὲν ἐκεῖνοι ἐπεστάλκασιν,

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ἐγὼ δὲ μηνύω σοι μεγάλην ἔφοδον ἐσομένην ἐφʼ ὑμᾶς ὑπʼ Ἀρσακόμα τοῦ Μαριάντα, ὃς ἐπρέσβευε πρῴην παρὰ σὲ καί, οἶμαι, διότι αἰτήσας τὴν θυγατέρα οὐκ ἔτυχε παρὰ σοῦ, ἀγανακτεῖ καὶ ἐπὶ τῆς βύρσης ἑβδόμην ἡμέραν ἤδη κάθηται καὶ συνῆκται στρατὸς οὐκ ὀλίγος αὐτῷ.

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ἤκουσα, ἔφη ὁ Λευκάνωρ, καὶ αὐτὸς ἀθροίζεσθαι δύναμιν ἀπὸ βύρσης, ὅτι δʼ ἐφʼ ἡμᾶς συνίσταται καὶ ὅτι Ἀρσακόμας ὁ ἐλαύνων ἐστὶν ἠγνόουν. ἀλλʼ ἐπὶ σέ, ἔφη ὁ Λογχάτης, ἡ παρασκευή. ἐμοὶ δὲ ἐχθρὸς ὁ Ἀρσακόμας ἐστί, καὶ ἄχθεται διότι προτιμῶμαι αὐτοῦ ὑπὸ τῶν γεραιτέρων καὶ ἀμείνων τὰ πάντα δοκῶ εἶναι· εἰ δέ μοι ὑπόσχοιο τὴν ἑτέραν σου θυγατέρα Βαρκέτιν, οὐδὲ τὰ ἄλλα ἀναξίῳ ὑμῶν ὄντι, οὐκ εἰς μακράν σοι ἥξω τὴν κεφαλὴν αὐτοῦ κομίζων. ὑπισχνοῦμαι, ἔφη ὁ βασιλεύς, μάλα περιδεὴς γενόμενος· ἔγνω γὰρ τὴν αἰτίαν τῆς ὀργῆς τῆς Ἀρσακόμα τὴν ἐπὶ τῷ γάμῳ, καὶ ἄλλως ὑπέπτησσεν ἀεὶ τοὺς Σκύθας.

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ὁ δὲ Λογχάτης, ὄμοσον, εἶπεν, ἦ μὴν φυλάξειν τὰς συνθήκας, μηδὲ ἀπαρνήσεσθαι τότε ἤδη, τούτων γενομένων. καὶ ἐπεὶ ἀνατείνας εἰς τὸν οὐρανὸν ἤθελεν ὀμνύειν, μὴ σύ γε ἐνταῦθα, εἶπεν, μὴ καί τις ὑπίδηται τῶν ὁρώντων ἐφʼ ὅτῳ ὁρκωμοτοῦμεν, ἀλλὰ εἰς τὸ ἱερὸν τοῦ Ἄρεως τουτὶ εἰσελθόντες, ἐπικλεισάμενοι τὰς θύρας ὀμνύωμεν, ἀκουσάτω δὲ μηδείς· εἰ γάρ τι τούτων πύθοιτο Ἀρσακόμας, δέδια μὴ προθύσηται με τοῦ πολέμου, χεῖρα οὐ μικρὰν ἤδη περιβεβλημένος. εἰσίωμεν, ἔφη ὁ βασιλεύς, ὑμεῖς δὲ ἀπόστητε ὅτι πορρωτάτω· μηδεὶς δὲ παρέστω ἐς τὸν νεὼν ὅντινα μὴ ἐγὼ καλέσω.

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Ἐπεὶ δὲ οἱ μὲν εἰσῆλθον, οἱ δορυφόροι δὲ ἀπέστησαν, σπασάμενος τὸν ἀκινάκην, ἐπισχὼν τῇ ἑτέρᾳ τὸ στόμα ὡς μὴ βοήσειε, παίει παρὰ τὸν μαστόν, εἶτα ἀποτεμὼν τὴν κεφαλὴν ὑπὸ τῇ χλαμύδι ἔχων ἐξῄει, μεταξὺ διαλεγόμενος δῆθεν αὐτῷ καὶ διὰ ταχέων ἥξειν λέγων, ὡς δὴ ἐπί τι πεμφθεὶς ὑπʼ ἐκείνου. καὶ οὕτως ἐπὶ τὸν τόπον ἀφικόμενος ἔνθα καταδεδεμένον καταλελοίπει τὸν ἵππον, ἀναβὰς ἀφιππάσατο εἰς τὴν Σκυθίαν. δίωξις δὲ οὐκ ἐγένετο αὐτοῦ, ἐπὶ πολὺ ἀγνοησάντων τὸ γεγονὸς τῶν Βοσπορανῶν, καὶ ὅτε ἔγνωσαν, ὑπὲρ τῆς βασιλείας στασιαζόντων.
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ταῦτα μὲν ὁ Λογχάτης ἔπραξεν καὶ τὴν ὑπόσχεσιν ἀπεπλήρωσεν τῷ Ἀρσακόμᾳ παραδοὺς τὴν κεφαλὴν τοῦ Λευκάνορος. ὁ Μακέντης δὲ καθʼ ὁδὸν ἀκούσας τὰ ἐν Βοσπόρῳ γενόμενα ἧκεν εἰς τοὺς Μάχλυας καὶ πρῶτος ἀγγείλας αὐτοῖς τὸν φόνον τοῦ βασιλέως, ἡ πόλις δέ, ἔφη, ὦ Ἀδύρμαχε, σὲ γαμβρὸν ὄντα ἐπὶ τὴν βασιλείαν καλεῖ· ὥστε σὺ μὲν προελάσας παραλάμβανε τὴν ἀρχήν, τεταραγμένοις τοῖς πράγμασιν ἐπιφανείς, ἡ κόρη δέ σοι κατόπιν ἐπὶ τῶν ἁμαξῶν ἑπέσθω· ῥᾷον γὰρ οὕτω προσάξεις Βοσπορανῶν τοὺς πολλούς, ἰδόντας τὴν Λευκάνορος θυγατέρα. ἐγὼ δὲ Ἀλανός τέ εἰμι καὶ τῇ παιδὶ ταύτῃ συγγενὴς μητρόθεν παρʼ ἡμῶν γὰρ οὖσαν τὴν Μάστειραν ἠγάγετο ὁ Λευκάνωρ. καὶ νῦν σοι ἥκω παρὰ τῶν Μαστείρας ἀδελφῶν τῶν ἐν Ἀλανίᾳ παρακελευομένων ὅτι τάχιστα ἐλαύνειν ἐπὶ τὸν Βόσπορον καὶ μὴ περιιδεῖν ἐς Εὐβίοτον περιελθοῦσαν τὴν ἀρχήν, ὃς ἀδελφὸς ὢν νόθος Λευκάνορος Σκύθαις μὲν ἀεὶ φίλος ἐστίν, Ἀλανοῖς δὲ ἀπέχθεται,. Ταῦτα δὲ ἔλεγεν ὁ Μακέντης ὁμόσκευος καὶ ὁμόγλωττος τοῖς Ἀλανοῖς ὤν κοινὰ γὰρ ταῦτα Ἀλανοῖς καὶ Σκύθαις, πλὴν ὅτι οὐ πάνυ κομῶσιν οἱ Ἀλανοὶ ὥσπερ οἱ Σκύθαι. ἀλλὰ ὁ Μακέντης καὶ τοῦτο εἴκαστο αὐτοῖς καὶ ἀποκεκάρκει, τῆς κόμης ὁπόσον εἰκὸς ἦν ἔλαττον κομᾶν τὸν Ἀλανὸν τοῦ Σκύθου· ὥστε ἐπιστεύετο διὰ ταῦτα καὶ ἐδόκει Μαστείρας καὶ Μαζαίας συγγενὴς εἶναι.
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καὶ νῦν, ἔφη, ὦ Ἀδύρμαχε, ἐλαύνειν τε ἕτοιμος ἅμα σοι ἐπὶ τὸν Βόσπορον, ἢν ἐθέλῃς, μένειν τε, εἰ δέοι, καὶ τὴν παῖδα ἄγειν. τοῦτο, ἔφη, καὶ μᾶλλον, ὁ Ἀδύρμαχος, ἐθελήσαιμʼ ἄν, ἀφʼ αἵματος ὄντα σε Μαζαίαν ἄγειν. ἢν μὲν γὰρ ἅμα ἡμῖν ἴῃς ἐπὶ Βόσπορον, ἱππεῖ ἑνὶ πλείους ἂν γενοίμεθα· εἰ δέ μοι τὴν γυναῖκα ἄγοις, ἀντὶ πολλῶν ἂν γένοιο. Ταῦτα ἐγίνετο καὶ ὁ μὲν ἀπήλαυνε παραδοὺς τῷ Μακέντῃ ἄγειν τὴν Μαζαίαν παρθένον ἔτι οὖσαν. ὁ δὲ ἡμέρας μὲν ἐπὶ τῆς ἁμάξης ἦγεν αὐτήν, ἐπεὶ δὲ νὺξ κατέλαβεν, ἀναθέμενος ἐπὶ τὸν ἵππον — ἐτεθεραπεύκει δὲ ἕνα σφίσιν ἄλλον ἱππέα ἕπεσθαι — ἀναπηδήσας καὶ αὐτὸς οὐκέτι παρὰ τὴν Μαιῶτιν ἤλαυνεν, ἀλλʼ ἀποτραπόμενος εἰς τὴν μεσόγειαν ἐν δεξιᾷ λαβὼν τὰ Μιτραίων ὄρη, διαναπαύων μεταξὺ τὴν παῖδα, τριταῖος ἐτέλεσεν ἐκ Μαχλύων ἐς Σκύθας. καὶ ὁ μὲν ἵππος αὐτῷ, ἐπειδὴ ἐπαύσατο τοῦ δρόμου, μικρὸν ἐπιστὰς ἀποθνήσκει.
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ἀλλʼ οὐκ αὖθίς γε, ὦ Τόξαρι, ποιήσω τοῦτο, πάνυ γὰρ ὀρθῶς ἐπετίμησας· ὥστε θαρρῶν τό γε ἐπὶ τούτῳ λέγε, ὡς μηδὲ παρόντος ἐμοῦ τοῖς λόγοις, οὕτω σιωπήσομαί σοι.

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τετάρτη μὲν ἦν ἡμέρα τῆς φιλίας Δανδάμιδι καὶ Ἀμιζώκῃ, ἀφʼ οὗ τὸ ἀλλήλων αἷμα συνεπεπώκεσαν· ἧκον δὲ ἡμῖν ἐπὶ τὴν χώραν Σαυρομάται μυρίοις μὲν ἱππεῦσιν, οἱ πεζοὶ δὲ τρὶς τοσοῦτοι ἐπεληλυθέναι ἐλέγοντο. οἷα δὲ οὐ προϊδομένοις τὴν ἔφοδον αὐτῶν ἐπιπεσόντεςἐπεισπεσόντες C. ἅπαντας μὲν τρέπουσι, πολλοὺς δὲ τῶν μαχίμων κτείνουσι, τοὺς δὲ καὶ ζῶντας ἀπάγουσι, πλὴν εἴ τις ἔφθη διανηξάμενος εἰς τὸ πέραν τοῦ ποταμοῦ, ἔνθα ἡμῖν τὸ ἥμισυ τοῦ στρατοπέδου καὶ μέρος τῶν ἁμαξῶν ἦν· οὕτω γὰρ ἐσκηνώσαμεν τότε, οὐκ οἶδα ὅ τι δόξαν τοῖς ἀρχιπλάνοις ἡμῶν, ἐπʼ ἀμφοτέρας τὰς ὄχθας τοῦ Τανάϊδος.

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εὐθὺς οὖν ἥ τε λεία περιηλαύνετο καὶ τὰ αἰχμάλωτα συνείχετο καὶ τὰς σκηνὰς διήρπαζον καὶ τὰς ἁμάξας κατελαμβάνοντο, αὐτάνδρους τὰς πλείστας ἁλισκομένας, καὶ ἐν ὀφθαλμοῖς ἡμῶν ὑβρίζοντες τὰς παλλακίδας καὶ τὰς γυναῖκας· ἡμεῖς δὲ ἠνιώμεθα τῷ πράγματι.

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ὁ δὲ Ἀμιζώκης ἀγόμενος — ἑαλώκει γάρ — ἐβόα τὸν φίλον ὀνομαστί, κακῶς δεδεμένος, καὶ ὑπεμίμνησκεν τῆς κύλικος καὶ τοῦ αἵματος. ὧν ἀκούσας ὁ Δάνδαμις οὐδὲν ἔτι μελλήσας ἁπάντων ὁρώντων διανήχεται εἰς τοὺς πολεμίους· καὶ οἱ μὲν Σαυρομάται διηρμένοι τοὺς ἄκοντας ὥρμησαν ἐπʼ αὐτὸν ὡς κατακεντήσοντες, ὁ δὲ ἐβόα τὸ Ζίριν.τὸ Ζίριν Schmieder; τὸ ζηρίν Ϲ; τὸν ζίριν Γ; τὸν ζῖριν Ν; τὸν ζίρην B. Below (Ζίριν ἥκοντα) the same variations in spelling occur. The corruption of τὸ to τὸν arose from knowing or guessing (from the context below), that Zirin was a Masculine noun. τοῦτο δὲ ἤν τις εἴπῃ, οὐκέτι φονεύεται ὑπʼ αὐτῶν, ἀλλὰ δέχονται αὐτὸν ὡς ἐπὶ λύτροις ἥκοντα.

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καὶ δὴ ἀναχθεὶς πρὸς τὸν ἄρχοντα αὐτῶν ἀπῄτει τὸν φίλον, ὁ δὲ λύτρα ᾔτει· μὴ γὰρ προήσεσθαι, εἰ μὴ μεγάλα ὑπὲρ αὐτοῦ λάβοι.λάβοι N: λάβῃ ΓΒϹ. ὁ Δάνδαμις δέ, ἃ μὲν εἶχον, φησίν, ἅπαντα διήρπασται ὑφʼ ὑμῶν, εἰ δέ τι δύναμαι γυμνὸς ὑποτελέσαι, ἕτοιμος ὑποστῆναι ὑμῖν, καὶ πρόσταττε ὅ τι ἂν θέλῃς. εἰ βούλει δέ, ἐμὲ ἀντὶ τούτου λαβὼνλαβὼν ΝΒ: not in ΓΜ(Ϲ)Α. κατάχρησαι πρὸς ὅ τι σοι φίλον. ὁ δὲ Σαυρομάτης, οὐδέν, ἔφη, δεῖ ὅλον κατέχεσθαί σε, καὶ ταῦτα Ζίριν ἥκοντα, σὺ δὲ ὧν ἔχεις μέρος καταβαλὼν ἄγου τὸν φίλον. ἤρετο ὁ Δάνδαμις ὅ τι καὶ βούλεται λαβεῖν· ὁ δὲ τοὺς ὀφθαλμοὺς ᾔτησεν. ὁ δὲ αὐτίκα παρέσχεν ἐκκόπτειν αὐτούς· κἀπειδὴ ἐξεκέκοπτο καὶ ἤδη τὰ λύτρα εἶχον οἱ Σαυρομάται, παραλαβὼν τὸν Ἀμιζώκην ἐπανῄει ἐπερειδόμενος αὐτῷ, καὶ ἅμα διανηξάμενοι ἀπεσώθησαν πρὸς ἡμᾶς.
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τοῦτο γενόμενον παρεμυθήσατο ἅπαντας Σκύθας καὶ οὐκέτι ἡττᾶσθαι ἐνόμιζον, ὁρῶντες ὅτι τὸ μέγιστον ἡμῖν τῶν ἀγαθῶν οὐκ ἀπήγαγον οἱ πολέμιοι, ἀλλʼ ἔτιἔτι Paetzolt: ὅτι MSS. ἦν παρʼ ἡμῖν ἡ ἀγαθὴ γνώμη καὶ ἡ πρὸς τοὺς φίλους πίστις. καὶ τοὺς Σαυρομάτας δὲ τὸ αὐτὸ οὐ μετρίως ἐφόβησε, λογιζομένους πρὸς οἵους ἄνδρας ἐκ παρασκευῆς μαχοῦνται, εἰ καὶ ἐν τῷ ἀπροσδοκήτῳ τότε ὑπερέσχον· ὥστε νυκτὸς ἐπιγενομένης ἀπολιπόντες τὰ πλεῖστα τῶν βοσκημάτων καὶ τὰς ἁμάξας ἐμπρήσαντες ᾤχοντο φεύγοντες. ὁ μέντοι Ἀμιζώκης οὐκέτι ἠνέσχετο βλέπειν αὐτὸς ἐπὶ τυφλῷ τῷ Δανδάμιδι, ἀλλὰ τυφλώσας καὶ αὐτὸς ἑαυτὸν ἀμφότεροι κάθηνται ὑπὸ τοῦ κοινοῦ τῶν Σκυθῶν δημοσίᾳ μετὰ πάσης τιμῆς τρεφόμενοι.
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τί τοιοῦτον, ὦ Μνήσιππε, ὑμεῖς ἔχοιτε ἂν εἰπεῖν, εἰ καὶ ἄλλους σοι δέκα δοίη τις ἐπὶ τοῖς πέντε καταριθμήσασθαι, ἀνωμότους, εἰ βούλει, ὡς καὶ πολλὰ ἐπιψεύδοιο αὐτοῖς; καίτοι ἐγὼ μέν σοι γυμνὸν τὸ ἔργον διηγησάμην· εἰ δὲ σύ τινα τοιοῦτον ἔλεγες, εὖ οἶδα, ὁπόσα ἂν κομψὰ ἐγκατέμιξας τῷ λόγῳ, οἷα ἱκέτευεν ὁ Δάνδαμις καὶ ὡς ἐτυφλοῦτο καὶ ἃ εἶπεν καὶ ὡς ἐπανῆκεν καὶ ὡς ὑπεδέξαντο αὐτὸν ἐπευφημοῦντες οἱ Σκύθαι καὶ ἄλλα ὁποῖα ὑμεῖς μηχανᾶσθαι εἰώθατε πρὸς τὴν ἀκρόασιν.
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ἄκουε δʼ οὖνδ’ οὖν Jacobitz: γοῦν MSS. καὶ ἄλλον ἰσότιμον, Βελίτταν, Ἀμιζώκου τούτου ἀνεψιόν, ὃς ἐπεὶ κατασπασθέντα ἐκ τοῦ ἵππου ὑπὸ λέοντος εἶδε Βάσθην τὸν φίλον (ἅμα δὲ ἔτυχον θηρῶντες) καὶ ἤδη ὁ λέων περιπλακεὶς αὐτῷ ἐνεπεφύκει τῷ λαιμῷ καὶ τοῖς ὄνυξιν ἐσπάρασσε, καταπηδήσας καὶ αὐτὸς ἐπιπίπτει κατόπιν τῷ θηρίῳ καὶ περιέσπα, πρὸς ἑαυτὸν παροξύνων καὶ μετάγων καὶ διὰ τῶν ὀδόντων μεταξὺ διείρων τοὺς δακτύλους καὶ τὸν Βάσθην, ὡς οἷόν τε ἦν, ὑπεξελεῖν πειρώμενος τοῦ δήγματος, ἄχρι δὴ ὁ λέων ἀφεὶς ἐκεῖνον ἡμιθνῆτα ἤδη ἐπὶ τὸν Βελίτταν ἀπεστράφη καὶ συμπλακεὶς ἀπέκτεινε κἀκεῖνον· ὁ δὲ ἀποθνήσκων τὸ γοῦν τοσοῦτον ἔφθη πατάξας τῷ ἀκινάκῃ τὸν λέοντα εἰς τὸ στέρνον ὥστε ἅμα πάντες ἀπέθανον, καὶ ἡμεῖς ἐθάψαμεν αὐτοὺς δύο τάφους ἀναχώσαντες πλησίον, ἕνα μὲν τῶν φίλων, ἕνα δὲ καταντικρὺ τοῦ λέοντος.
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τρίτην δέ σοι διηγήσομαι, ὦ Μνήσιππε, τὴν ΜακέντουΜακέτου N, and so in N throughout. φιλίαν καὶ Λογχάτου καὶ Ἀρσακόμα. ὁ γὰρ Ἀρσακόμας οὗτος ἠράσθη Μαζαίας τῆς Λευκάνορος, τοῦ βασιλεύσαντος ἐν Βοσπόρῳ, ὁπότε ἐπρέσβευεν ὑπὲρ τοῦ δασμοῦ ὃν οἱ Βοσπορανοὶ ἀεὶ φέροντες ἡμῖν τότε ἤδη τρίτον μῆνα ὑπερήμεροι ἐγεγένηντο. ἐν τῷ δείπνῳ οὖν ἰδὼν τὴν Μαζαίαν μεγάλην καὶ καλὴν παρθένον ἤρα καὶ πονηρῶς εἶχε.πονηρῶς εἶχε K. G. P. Schwartz proposed setting this sentence after the one that here, as in the MSS„ follows it. That would indeed greatly improve the sequence of thought, but is highly unsatisfactory from the palaeographical standpoint. The disturbance is probably a consequence of the abridgement to which Lucian subjected the story. τὰ μὲν οὖν περὶ τῶν φόρων διεπέπρακτο ἤδη, καὶ ἐχρημάτιζεν αὐτῷ ὁ βασιλεὺς καὶ εἱστία, ἤδη αὐτὸν ἀποπέμπων. ἔθος δέ ἐστιν ἐν Βοσπόρῳ τοὺς μνηστῆρας ἐπὶ τῷ δείπνῳ αἰτεῖν τὰς κόρας καὶ λέγειν οἵτινες ὄντες ἀξιοῦσι καταδεχθῆναι ἐπὶ τὸν γάμον, καὶ δὴ καὶ τότε ἔτυχον ἐν τῷ δείπνῳ πολλοὶ μνηστῆρες παρόντες, βασιλεῖς καὶ βασιλέων παῖδες· καὶὧν καὶ Hartman; perhaps right. Τιγραπάτης ἦν ὁ Λαζῶν δυνάστης καὶ Ἀδύρμαχος ὁ Μαχλυηνῆς ἄρχων καὶ ἄλλοι πολλοί. δεῖ δὲ τῶν μνηστήρων ἕκαστον, προσαγγείλαντα ἑαυτὸν διότι μνηστευσόμενος ἥκει, δειπνεῖν ἐν τοῖς ἄλλοις κατακείμενον ἐφʼ ἡσυχίας· ἐπὰν δὲ παύσωνται δειπνοῦντες, αἰτήσαντα φιάλην ἐπισπεῖσαι κατὰ τῆς τραπέζης καὶ μνηστεύεσθαι τὴν παῖδα πολλὰ ἐπαινοῦντα ἑαυτόν, ὥς τις ἢ γένους ἢ πλούτου ἢ δυνάμεως ἔχει.ὥς τις . . . ἔχει C: ὅστις . . . ἔχοι ΓNB,
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πολλῶν οὖν κατὰ τόνδε τὸν νόμον σπεισάντων καὶ αἰτησάντων καὶ βασιλείας καὶ πλούτους καταριθμησαμένων τελευταῖος ὁ Ἀρσακόμας αἰτήσας τὴν φιάλην οὐκ ἔσπεισεν, οὐ γὰρ ἔθος ἡμῖν ἐκχεῖν τὸν οἶνον, ἀλλὰ ὕβρις εἶναι δοκεῖ τοῦτο εἰς τὸν θεόν· πιὼν δὲ ἀμυστί, δός μοι, εἶπεν, ὦ βασιλεῦ, τὴν θυγατέρα σου Μαζαίαν γυναῖκα ἔχειν πολὺ ἐπιτηδειοτέρῳ τούτων ὄντι ὁπόσα γε ἐπὶ τῷ πλούτῳ καὶ τοῖς κτήμασι. τοῦ δὲ Λευκάνορος θαυμάσαντος — ἠπίστατο γὰρ πένητα τὸν Ἀρσακόμαν καὶ Σκυθῶν τῶν πολλῶν — καὶ ἐρομένου, πόσα δὲ βοσκήματα ἢ πόσας ἁμάξας ἔχεις, ὦ Ἀρσακόμα; ταῦτα γὰρ ὑμεῖς πλουτεῖτε, ἀλλʼ οὐχ ἁμάξας, ἔφη, ἔχω οὐδὲ ἀγέλας, ἀλλʼ εἰσί μοι δύο φίλοι καλοὶ καὶ ἀγαθοὶ οἷοι οὐκ ἄλλῳ Σκυθῶν.

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Τότε μὲν οὖν ἐγελάσθη ἐπὶ τούτοις καὶ παρώφθη καὶ μεθύειν ἔδοξεν, ἕωθεν δὲ προκριθεὶς τῶν ἄλλων Ἀδύρμαχος ἔμελλεν ἀπάξειν τὴν νύμφην παρὰ τὴν Μαιῶτιν ἐς τοὺς Μάχλυας.τοὺς Μάχλυας Text ΓNBCM1; cf. § 52 fin. The reading ἐς τὴν Μαιῶτιν παμὰ τοὺς Μαχύας bases only on M2.
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ὁ δὲ Ἀρσακόμας ἐπανελθὼν οἴκαδε μηνύει τοῖς φίλοις ὡς ἀτιμασθείη ὑπὸ τοῦ βασιλέως καὶ γελασθείη ἐν τῷ συμποσίῳ, πένης εἶναι δόξας. καίτοι, ἔφη, ἐγὼ διηγησάμην αὐτῷ τὸν πλοῦτον ὁπόσος ἐστίν μοι, ὑμᾶς, ὦ Λογχάτα καὶ Μακέντα, καὶ τὴν εὔνοιαν τὴν ὑμετέραν, πολὺ ἀμείνω καὶ βεβαιοτέραν τῆς Βοσπορανῶν δυνάμεως. ἀλλʼ ἐμοῦ ταῦτα διεξιόντος ἡμᾶς μὲν ἐχλεύαζεν καὶ κατεφρόνει, Ἀδυρμάχῳ δὲ τῷ Μάχλυϊ παρέδωκεν ἀπάγειν τὴν νύμφην, ὅτι χρυσᾶς τετε Fritzsche: γε MSS. φιάλας ἐλέγετο ἔχειν δέκα καὶ ἁμάξας τετρακλίνους ὀγδοήκοντα καὶ πρόβατα καὶ βοῦς πολλούς. οὕτως ἄρα προετίμησεν ἀνδρῶν ἀγαθῶν βοσκήματα πολλὰ καὶ ἐκπώματα περίεργα καὶ ἁμάξας βαρείας.

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ἐγὼ δέ, ὦ φίλοι, διʼ ἀμφότερα ἀνιῶμαι· καὶ γὰρ ἐρῶ τῆς Μαζαίας, καὶ ἡ ὕβρις ἐν τοσούτοις ἀνθρώποις οὐ μετρίως μου καθίκετο. οἶμαι δὲ καὶ ὑμᾶς ἐπʼ ἴσης ἠδικῆσθαι· τὸ γὰρ τρίτον μετῆν ἑκάστῳ ἡμῶνἡμῶν ΝΒ: ὑμῶν ΓΑ. τῆς ἀτιμίας, εἴ γε οὕτω βιοῦμεν ὡς ἀφʼ οὗ συνεληλύθαμεν εἷς ἄνθρωπος ὄντες καὶ τὰ αὐτὰ ἀνιώμενοι καὶ τὰ αὐτὰ χαίροντες. οὐ μόνον, ἐπεῖπεν ὁ Λογχάτης, ἀλλὰ ἕκαστος ἡμῶν ὅλος ὕβρισται, ὁπότε σὺ τοιαῦτα ἔπαθες.

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πῶς οὖν, ὁ Μακέντης ἔφη, χρησόμεθα τοῖς παροῦσι; ʼ διελώμεθα, ἔφη ὁ Λογχάτης, τὸ ἔργον· καὶ ἐγὼ μὲν ὑπισχνοῦμαι Ἀρσακόμᾳ τὴν κεφαλὴν κομιεῖν τὴντὴν ΓNBQ: τοῦ (C)A. Λευκάνορος, σὲ δὲ χρὴ τὴν νύμφην ἐπανάγειν αὐτῷ. οὕτωοὕτω NB: not in ΓM(C)A. γινέσθω, ἔφη· σὺ δέ, ὦ Ἀρσακόμα, ἐν τοσούτῳ — εἰκὸς γὰρ καὶ στρατιᾶς καὶ πολέμου τὸ μετὰ τοῦτο δεήσειν — ἡμᾶς αὐτοῦ περιμένων συνάγειρε καὶ παρασκεύαζε ὅπλα καὶ ἵππους καὶ τὴν ἄλλην δύναμιν ὡς πλείστην. ῥᾷστα δʼ ἂν πολλοὺς προσαγάγοις αὐτός τε ἀγαθὸς ὢν καὶ ἡμῖν οὐκ ὀλίγων ὄντων οἰκείων, μάλιστα δὲ εἰ καθέζοιο ἐπὶ τῆς βύρσης τοῦ βοός. ἔδοξε ταῦτα, καὶ ὁ μὲν ἐχώρει ὡς εἶχεν εὐθὺς ἐπὶ τοῦ Βοσπόρου, ὁ Λογχάτης, ὁ Μακέντης δὲ ἐπὶ τοὺς Μάχλυας, ἱππότης ἑκάτερος, ὁ δὲ Ἀρσακόμας οἴκοι μένων τοῖς τε ἡλικιώταις διελέγετο καὶ ὥπλιζε δύναμιν παρὰ τῶν οἰκείων, τέλος δὲ καὶ ἐπὶ τῆς βύρσης ἐκαθέζετο.
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τὸ δὲ ἔθος ἡμῖν τὸ περὶ τὴν βύρσαν οὕτως ἔχει· ἐπειδὰν ἀδικηθείς τις πρὸς ἑτέρου, ἀμύνασθαι βουλόμενος, ἴδῃ καθʼ ἑαυτὸν οὐκ ἀξιόμαχος ὤν, βοῦν ἱερεύσας τὰ μὲν κρέα κατακόψας ἥψησεν, αὐτὸς δὲ ἐκπετάσας χαμαὶ τὴν βύρσαν κάθηται ἐπʼ αὐτῆς, εἰς τοὐπίσω παραγαγὼνπαραγαγὼν NB, Suidas: παράγων ΓΑ. Cf, Nav., 30. τὼ χεῖρε ὥσπερ οἱ ἐκ τῶν ἀγκώνων δεδεμένοι. καὶ τοῦτό ἐστιν ἡμῖν ἡ μεγίστη ἱκετηρία. παρακειμένων δὲ τῶν κρεῶν τοῦ βοὸς προσιόντες οἱ οἰκεῖοι καὶ τῶν ἄλλων ὁ βουλόμενος μοῖραν ἕκαστος λαβὼν ἐπιβὰς τῇ βύρσῃ τὸν δεξιὸν πόδα ὑπισχνεῖται κατὰ δύναμιν, ὁ μὲν πέντε ἱππέας παρέξειν ἀσίτους καὶ ἀμίσθους, ὁ δὲ δέκα, ὁ δὲ πλείους, ὁ δὲ ὁπλίτας ἢἢ du Soul: not in MSS. πεζοὺς ὁπόσους ἂν δύνηται, ὁ δὲ μόνον ἑαυτόν, ὁ πενέστατος. ἀθροίζεται οὖνοὖν Jacobitz: γοῦν MSS. ἐπὶ τῆς βύρσης πολὺ πλῆθος ἐνίοτε, καὶ τὸ τοιοῦτο σύνταγμα βεβαιότατόν τέ ἐστι συμμεῖναι καὶ ἀπρόσμαχον τοῖς ἐχθροῖς ἅτε καὶ ἔνορκον ὄν· τὸ γὰρ ἐπιβῆναι τῆς βύρσης ὅρκος ἐστίν.

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ὁ μὲν οὖν Ἀρσακόμας ἐν τούτοις ἦν, καὶ ἠθροίσθησαν αὐτῷ ἱππεὶς μὲν ἀμφὶ τοὺς πεντακισχιλίους, ὁπλῖται δὲ καὶ πεζοὶ συναμφότεροι δισμύριοι.
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ὁ δὲ Λογχάτης ἀγνοούμενος παρελθὼν ἐς τὸν Βόσπορον προσέρχεται τῷ βασιλεῖ διοικουμένῳ τι τῆς ἀρχῆς καὶ φησὶν ἥκειν μὲν ἀπὸ τοῦ κοινοῦ τῶν Σκυθῶν, ἰδίᾳ δὲ αὐτῷ μεγάλα πράγματα κομίζων. τοῦ δὲ λέγειν κελεύσαντος, οἱ μὲν Σκύθαι, φησίν, τὰ κοινὰ ταῦτα καὶ τὰ καθʼ ἡμέραν ἀξιοῦσιν, μὴ ὑπερβαίνειν τοὺς νομέας ὑμῶν ἐς τὸ πεδίον ἀλλὰ μέχρι τοῦ τράχωνος νέμειν· τοὺς δὲ λῃστὰς οὓς αἰτιᾶσθε ὡς κατατρέχοντας ὑμῶν τὴν χώραν οὐ φασὶν ἀπὸ κοινῆς γνώμης ἐκπέμπεσθαι, ἀλλὰ ἰδίᾳ ἕκαστον ἐπὶ τῷ κέρδει κλωπεύειν· εἰ δέ τις ἁλίσκοιτο αὐτῶν,αὐτὸν B: i.e., αὐτὸν σὲ, and so Bekker and Dindorf. σὲ κύριον εἶναι κολάζειν. ταῦτα μὲν ἐκεῖνοι ἐπεστάλκασιν,

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ἐγὼ δὲ μηνύωμηνύσω NA. σοι μεγάλην ἔφοδον ἐσομένην ἐφʼ ὑμᾶς ὑπʼ Ἀρσακόμα τοῦ Μαριάντα, ὃς ἐπρέσβευε πρῴην παρὰ σὲ καί, οἶμαι, διότι αἰτήσας τὴν θυγατέρα οὐκ ἔτυχε παρὰ σοῦ, ἀγανακτεῖ καὶ ἐπὶ τῆς βύρσης ἑβδόμην ἡμέραν ἤδη κάθηται καὶ συνῆκται στρατὸς οὐκ ὀλίγος αὐτῷ.

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ἤκουσα, ἔφη ὁ Λευκάνωρ, καὶ αὐτὸς ἀθροίζεσθαι δύναμιν ἀπὸ βύρσης, ὅτι δʼ ἐφʼ ἡμᾶς συνίσταται καὶ ὅτι Ἀρσακόμας ὁ ἐλαύνων ἐστὶν ἠγνόουν. ἀλλʼ ἐπὶ σέ, ἔφη ὁ Λογχάτης, ἡ παρασκευή. ἐμοὶ δὲ ἐχθρὸς ὁ Ἀρσακόμας ἐστί, καὶ ἄχθεται διότι προτιμῶμαι αὐτοῦ ὑπὸ τῶν γεραιτέρων καὶ ἀμείνων τὰ πάντα δοκῶ εἶναι· εἰ δέ μοι ὑπόσχοιο τὴν ἑτέραν σου θυγατέρα Βαρκέτιν, οὐδὲοὐδὲ Fritzsche: οὔτε MSS. τὰ ἄλλα ἀναξίῳ ὑμῶν ὄντι, οὐκ εἰς μακράν σοι ἥξω τὴν κεφαλὴν αὐτοῦ κομίζων. ὑπισχνοῦμαι, ἔφη ὁ βασιλεύς, μάλα περιδεὴς γενόμενος· ἔγνω γὰρ τὴν αἰτίαν τῆς ὀργῆς τῆς Ἀρσακόμα τὴν ἐπὶ τῷ γάμῳ, καὶ ἄλλως ὑπέπτησσεν ἀεὶ τοὺς Σκύθας.

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ὁ δὲ Λογχάτης, ὄμοσον, εἶπεν, ἦ μὴν φυλάξειν τὰς συνθήκας, μηδὲ ἀπαρνήσεσθαι τότε ἤδη, τούτων γενομένων.γενομένων Punctuation Bekker's and mine: ἀπαρνήσεσθαι. τότε ἤδη τούτων γενομένων καὶ ἐπεὶ vulg. Bekker set the full Stop after γενομένων; have added the comma after ἤδη. καὶ ἐπεὶ ἀνατείνας εἰς τὸν οὐρανὸν ἤθελεν ὀμνύειν, μὴ σύ γε ἐνταῦθα, εἶπεν, μὴ καί τις ὑπίδηται τῶν ὁρώντων ἐφʼ ὅτῳ ὁρκωμοτοῦμεν, ἀλλὰ εἰς τὸ ἱερὸν τοῦ Ἄρεως τουτὶ εἰσελθόντες, ἐπικλεισάμενοι τὰς θύρας ὀμνύωμεν, ἀκουσάτω δὲ μηδείς· εἰ γάρ τι τούτων πύθοιτο Ἀρσακόμας, δέδια μὴ προθύσηται με τοῦ πολέμου, χεῖρα οὐ μικρὰν ἤδη περιβεβλημένος. εἰσίωμεν, ἔφη ὁ βασιλεύς, ὑμεῖς δὲ ἀπόστητε ὅτι πορρωτάτω· μηδεὶς δὲ παρέστω ἐς τὸν νεὼν ὅντινα μὴ ἐγὼ καλέσω.

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Ἐπεὶ δὲ οἱ μὲν εἰσῆλθον, οἱ δορυφόροι δὲ ἀπέστησαν, σπασάμενος τὸν ἀκινάκην, ἐπισχὼν τῇ ἑτέρᾳ τὸ στόμα ὡς μὴ βοήσειε, παίει παρὰ τὸν μαστόν, εἶτα ἀποτεμὼν τὴν κεφαλὴν ὑπὸ τῇ χλαμύδι ἔχων ἐξῄει, μεταξὺ διαλεγόμενος δῆθεν αὐτῷ καὶ διὰ ταχέων ἥξειν λέγων, ὡς δὴ ἐπί τι πεμφθεὶς ὑπʼ ἐκείνου. καὶ οὕτως ἐπὶ τὸν τόπον ἀφικόμενος ἔνθα καταδεδεμένον καταλελοίπει τὸν ἵππον, ἀναβὰς ἀφιππάσατο εἰς τὴν Σκυθίαν. δίωξις δὲ οὐκ ἐγένετο αὐτοῦ, ἐπὶ πολὺ ἀγνοησάντων τὸ γεγονὸς τῶν Βοσπορανῶν, καὶ ὅτε ἔγνωσαν, ὑπὲρ τῆς βασιλείας στασιαζόντων.
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ταῦτα μὲν ὁ Λογχάτης ἔπραξεν καὶ τὴν ὑπόσχεσιν ἀπεπλήρωσεν τῷ Ἀρσακόμᾳ παραδοὺς τὴν κεφαλὴν τοῦ Λευκάνορος. ὁ Μακέντης δὲ καθʼ ὁδὸν ἀκούσας τὰ ἐν Βοσπόρῳ γενόμενα ἧκεν εἰς τοὺς Μάχλυας καὶ πρῶτος ἀγγείλας αὐτοῖς τὸν φόνον τοῦ βασιλέως, ἡ πόλις δέ, ἔφη, ὦ Ἀδύρμαχε, σὲ γαμβρὸν ὄντα ἐπὶ τὴν βασιλείαν καλεῖ· ὥστε σὺ μὲν προελάσας παραλάμβανε τὴν ἀρχήν, τεταραγμένοις τοῖς πράγμασιν ἐπιφανείς, ἡ κόρη δέ σοι κατόπιν ἐπὶ τῶν ἁμαξῶν ἑπέσθω· ῥᾷον γὰρ οὕτω προσάξεις Βοσπορανῶν τοὺς πολλούς, ἰδόντας τὴν Λευκάνορος θυγατέρα. ἐγὼ δὲ Ἀλανός τέ εἰμι καὶ τῇ παιδὶ ταύτῃ συγγενὴς μητρόθεν· παρʼ ἡμῶν γὰρ οὖσαν τὴν Μάστειραν ἠγάγετο ὁ Λευκάνωρ. καὶ νῦν σοι ἥκω παρὰ τῶν Μαστείρας ἀδελφῶν τῶν ἐν Ἀλανίᾳ παρακελευομένων ὅτι τάχιστα ἐλαύνειν ἐπὶ τὸν Βόσπορον καὶ μὴ περιιδεῖν ἐςὡς A: for ἐς cf. Herodotus III, 140. Εὐβίοτον περιελθοῦσαν τὴν ἀρχήν, ὃς ἀδελφὸς ὢν νόθος Λευκάνορος Σκύθαις μὲν ἀεὶ φίλος ἐστίν, Ἀλανοῖς δὲ ἀπέχθεται. Ταῦτα δὲ ἔλεγεν ὁ Μακέντης ὁμόσκευος καὶ ὁμόγλωττος τοῖς Ἀλανοῖς ὤν· κοινὰ γὰρ ταῦτα Ἀλανοῖς καὶ Σκύθαις, πλὴν ὅτι οὐ πάνυ κομῶσιν οἱ Ἀλανοὶ ὥσπερ οἱ Σκύθαι. ἀλλὰ ὁ Μακέντης καὶ τοῦτο εἴκαστο αὐτοῖς καὶ ἀποκεκάρκει τῆς κόμης ὁπόσον εἰκὸς ἦν ἔλαττον κομᾶν τὸν Ἀλανὸν τοῦ Σκύθου· ὥστε ἐπιστεύετο διὰ ταῦτα καὶ ἐδόκεικαὶ ἐδόκει not in A. Μαστείρας καὶ Μαζαίας συγγενὴς εἶναι.
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καὶ νῦν, ἔφη, ὦ Ἀδύρμαχε, ἐλαύνειν τετς N (Bekker): not in other MSS: ἕτοιμος ἅμα σοι ἐπὶ τὸν Βόσπορον, ἢν ἐθέλῃς, μένειν τε, εἰ δέοι, καὶ τὴν παῖδα ἄγειν. τοῦτο, ἔφη, καὶ μᾶλλον, ὁ Ἀδύρμαχος, ἐθελήσαιμʼ ἄν, ἀφʼ αἵματος ὄντα σε Μαζαίαν ἄγειν. ἢν μὲν γὰρ ἅμα ἡμῖν ἴῃς ἐπὶ Βόσπορον, ἱππεῖ ἑνὶ πλείους ἂν γενοίμεθα· εἰ δέ μοι τὴν γυναῖκα ἄγοις, ἀντὶ πολλῶν ἂν γένοιο. Ταῦτα ἐγίνετο καὶ ὁ μὲν ἀπήλαυνε παραδοὺς τῷ Μακέντῃ ἄγειν τὴν Μαζαίαν παρθένον ἔτι οὖσαν. ὁ δὲ ἡμέρας μὲν ἐπὶ τῆς ἁμάξης ἦγεν αὐτήν, ἐπεὶ δὲ νὺξ κατέλαβεν, ἀναθέμενος ἐπὶ τὸν ἵππον — ἐτεθεραπεύκει δὲ ἕνα σφίσιν ἄλλον ἱππέα ἕπεσθαι — ἀναπηδήσας καὶ αὐτὸς οὐκέτι παρὰ τὴν Μαιῶτιν ἤλαυνεν, ἀλλʼ ἀποτραπόμενος εἰς τὴν μεσόγειαν ἐν δεξιᾷ λαβὼν τὰ Μιτραίων ὄρη, διαναπαύων μεταξὺ τὴν παῖδα, τριταῖος ἐτέλεσεν ἐκ Μαχλύων ἐς Σκύθας. καὶ ὁ μὲν ἵππος αὐτῷ, ἐπειδὴ ἐπαύσατο τοῦ δρόμου, μικρὸν ἐπιστὰς ἀποθνήσκει,
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ὁ δὲ Μακέντης ἐγχειρίσας τὴν Μαζαίαν τῷ Ἀρσακόμᾳ, δέδεξο εἶπεν, καὶ παρʼ ἐμοῦ τὴν ὑπόσχεσιν.

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Τοῦ δὲ πρὸς τὸ ἀνέλπιστον τοῦ θεάματος καταπλαγέντος καὶ χάριν ὁμολογοῦντος, παῦε, ἔφη ὁ Μακέντης, ἄλλον με ποιῶν σεαυτοῦ· τὸ γάρ χάριν ἐμοὶ ὁμολογεῖν ἐφʼ οἷς ἔπραξα τούτοις τοιόνδε ἐστὶν ὥσπερ ἂν εἰ ἡ ἀριστερά μου χάριν εἰδείη τῇ δεξιᾷ διότι τρωθεῖσάν ποτε αὐτὴν ἐθεράπευσε καὶ φιλοφρόνως ἐπεμελήθη καμνούσης. γελοῖα τοίνυν καὶ ἡμεῖς ἂν ποιοῖμεν εἰ πάλαι ἀναμιχθέντες καὶ ὡς οἷόν τε ἦν εἰς ἕνα συνελθόντες ἔτι μέγα νομίζοιμεν εἶναι εἰ τό μέρος ἡμῶν ἔπραξέ τι χρηστὸν ὑπὲρ ὅλου τοῦ σώματος· ὑπὲρ αὑτοῦ γὰρ ἔπραττεν, μέρος ὂν τοῦ ὅλου εὖ πάσχοντος.

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Οὕτως μὲν ὁ Μακέντης ἔφη τῷ Ἀρσακόμᾳ χάριν ὁμολογήσαντι.

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Τοῦ δὲ πρὸς τὸ ἀνέλπιστον τοῦ θεάματος καταπλαγέντος καὶ χάριν ὁμολογοῦντος, παῦε, ἔφη ὁ Μακέντης, ἄλλον με ποιῶν σεαυτοῦ· τὸ γὰρ χάριν ἐμοὶ ὁμολογεῖν ἐφʼ οἷς ἔπραξα τούτοις τοιόνδε ἐστὶν ὥσπερ ἂν εἰεἰ Guyet: not in MSS. ἡ ἀριστερά μου χάριν εἰδείη τῇ δεξιᾷ διότι τρωθεῖσάν ποτε αὐτὴν ἐθεράπευσε καὶ φιλοφρόνως ἐπεμελήθη καμνούσης. γελοῖα τοίνυν καὶ ἡμεῖς ἂν ποιοῖμεν εἰ πάλαι ἀναμιχθέντες καὶ ὡς οἷόν τε ἦν εἰς ἕνα συνελθόντες ἔτι μέγα νομίζοιμεν εἶναι εἰ τὸ μέρος ἡμῶν ἔπραξέ τι χρηστὸν ὑπὲρ ὅλου τοῦ σώματος· ὑπὲρ αὑτοῦ γὰρ ἔπραττεν, μέρος ὂν τοῦ ὅλου εὖ πάσχοντος.

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Οὕτως μὲν ὁ Μακέντης ἔφη τῷ Ἀρσακόμᾳ χάριν ὁμολογήσαντι.

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ὁ δὲ Ἀδύρμαχος ὡς ἤκουσε τὴν ἐπιβουλήν, εἰς μὲν τὸν Βόσπορον οὐκέτι ἦλθεν — ἤδη γὰρ Εὐβίοτος ἦρχεν, ἐπικληθεὶς ἐκ Σαυροματῶν, παρʼ οἷς διέτριβεν — εἰς δὲ τὴν αὑτοῦ ἐπανελθὼν καὶ στρατιὰν πολλὴν συναγαγὼν διὰ τῆς ὀρεινῆς εἰσέβαλεν εἰς τὴν Σκυθίαν καὶ ὁ Εὐβίοτος οὐ μετὰ πολὺ καὶ οὗτος εἰσέπεσεν ἄγων πανδημεὶ μὲν τοὺς Ἕλληνας, Ἀλανοὺς δὲ καὶ Σαυρομάτας ἐπικλήτους ἑκατέρους δισμυρίους. ἀναμίξαντες δὲ τὰ στρατεύματα ὁ Εὐβίοτος καὶ ὁ Ἀδύρμαχος, ἐννέα μυριάδες ἅπαντες ἐγένοντο καὶ τούτων τὸ τρίτον ἱπποτοξόται.

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ἡμεῖς δὲ· — καὶ γὰρ αὐτὸς μετέσχον τῆς ἐξόδου αὐτοῖς, ἐπιδοὺς ἐν τῇ βύρσῃ τότε ἱππέας αὐτοτελεῖς ἑκατόν — οὐ πολλῷ ἔλαττον τῶν τρισμυρίων σὺν τοῖς ἱππεῦσιν ἀθροισθέντες ὑπεμένομεν τὴν ἔφοδον ἐστρατήγει δὲ ὁ Ἀρσακόμας. καὶ ἐπειδὴ προσιόντας εἴδομεν αὐτούς, ἀντεπήγομεν, προεπαφέντες τὸ ἱππικόν. γενομένης δὲ ἐπὶ πολὺ μάχης καρτερᾶς ἐνεδίδου ἤδη τὰ ἡμέτερα καὶ παρερρήγνυτο ἡ φάλαγξ, καὶ τέλος εἰς δύο διεκόπη τὸ Σκυθικὸν ἅπαν, καὶ τὸ μὲν ὑπέφευγεν, οὐ πάνυ σαφῶς ἡττημένον, ἀλλʼ ἀναχώρησις ἐδόκει ἡ φυγή· οὐδὲ γὰρ οἱ Ἀλανοὶ ἐτόλμων ἐπὶ πολὺ διώκειν. τὸ δὲ ἥμισυ, ὅπερ καὶ ἔλαττον, περισχόντες οἱ Ἀλανοὶ καὶ Μάχλυες ἔκοπτον πανταχόθεν ἀφθόνως ἀφιέντες τῶν ὀϊστῶν καὶ ἀκοντίων, ὥστε πάνυ ἐπονοῦντο ἡμῶν οἱ περιεσχημένοι, καὶ ἤδη προΐεντο οἱ πολλοὶ τὰ ὅπλα.
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ὁ δὲ Ἀδύρμαχος ὡς ἤκουσε τὴν ἐπιβουλήν, εἰς μὲν τὸν Βόσπορον οὐκέτι ἦλθεν — ἤδη γὰρ Εὐβίοτος ἦρχεν, ἐπικληθεὶς ἐκ Σαυροματῶν, παρʼ οἷς διέτριβεν — εἰς δὲ τὴν αὑτοῦ ἐπανελθὼν καὶ στρατιὰν πολλὴν συναγαγὼν διὰ τῆς ὀρεινῆς εἰσέβαλεν εἰς τὴν Σκυθίαν· καὶ ὁ Εὐβίοτος οὐ μετὰ πολὺ καὶ οὗτος εἰσέπεσεν ἄγων πανδημεὶ μὲν τοὺς Ἕλληνας, Ἀλανοὺς δὲ καὶ Σαυρομάτας ἐπικλήτους ἑκατέρους δισμυρίους. ἀναμίξαντες δὲ τὰ στρατεύματα ὁ Εὐβίοτος καὶ ὁ Ἀδύρμαχος, ἐννέα μυριάδες ἅπαντες ἐγένοντο καὶ τούτων τὸ τρίτον ἱπποτοξόται.

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ἡμεῖς δὲ — καὶ γὰρ αὐτὸς μετέσχον τῆς ἐξόδου αὐτοῖς, ἐπιδοὺς ἐν τῇ βύρσῃ τότε ἱππέας αὐτοτελεῖς ἑκατόν — οὐ πολλῷ ἔλαττον τῶν τρισμυρίων σὺν τοῖς ἱππεῦσιν ἀθροισθέντες ὑπεμένομεν τὴν ἔφοδον· ἐστρατήγει δὲ ὁ Ἀρσακόμας. καὶ ἐπειδὴ προσιόντας εἴδομεν αὐτούς, ἀντεπήγομεν, προεπαφέντες τὸ ἱππικόν. γενομένης δὲ ἐπὶ πολὺ μάχης καρτερᾶς ἐνεδίδου ἤδη τὰ ἡμέτερα καὶ παρερρήγνυτο ἡ φάλαγξ, καὶ τέλος εἰς δύο διεκόπη τὸ Σκυθικὸν ἅπαν, καὶ τὸ μὲν ὑπέφευγεν, οὐ πάνυ σαφῶς ἡττημένον, ἀλλʼ ἀναχώρησις ἐδόκει ἡ φυγή· οὐδὲ γὰρ οἱ Ἀλανοὶ ἐτόλμων ἐπὶ πολὺ διώκειν. τὸ δὲ ἥμισυ, ὅπερ καὶ ἔλαττον, περισχόντες οἱ Ἀλανοὶ καὶ Μάχλυες ἔκοπτον πανταχόθεν ἀφθόνως ἀφιέντες τῶν ὀϊστῶν καὶ ἀκοντίων, ὥστε πάνυ ἐπονοῦντο ἡμῶν οἱ περιεσχημένοι, καὶ ἤδη προΐεντο οἱ πολλοὶ τὰ ὅπλα.
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ἐν τούτοις δὲ καὶ ὁ Λογχάτης καὶ ὁ Μακέντης ἔτυχον ὄντες καὶ ἐτέτρωντο ἤδη προκινδυνεύοντες, ὁ μὲν στυρακίῳ εἰς τὸν μηρόν, ὁ Λογχάτης, ὁ Μακέντης δὲ πελέκει εἰς τὴν κεφαλὴν καὶ κοντῷ εἰς τὸν ὦμον, ὅπερ αἰσθόμενος ὁ Ἀρσακόμας, ἐν ἡμῖν τοῖς ἄλλοις ὤν, δεινὸν ἡγησάμενος εἰ ἄπεισι καταλιπὼν τοὺς φίλους, προσβαλὼν τοὺς μύωπας τῷ ἵππῳ ἐμβοήσας ἤλαυνε διὰ τῶν πολεμίων κοπίδα διηρμένος, ὥστε τοὺς Μάχλυας μηδὲ ὑποστῆναι τὸ ῥόθιον τοῦ θυμοῦ, ἀλλὰ διαιρεθέντες ἔδωκαν αὐτῷ διεξελθεῖν.

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ἐν τούτοις δὲ καὶ ὁ Λογχάτης καὶ ὁ Μακέντης ἔτυχον ὄντες καὶ ἐτέτρωντο ἤδη προκινδυνεύοντες, ὁ μὲν στυρακίῳ εἰςστυρακίῳ εἰς Fritzsche : πυρακτωθεὶς MSS. τὸν μηρόν, ὁ Λογχάτης, ὁ Μακέντης δὲ πελέκει εἰς τὴν κεφαλὴν καὶ κοντῷ εἰς τὸν ὦμον. ὅπερ αἰσθόμενος ὁ Ἀρσακόμας, ἐν ἡμῖν τοῖς ἄλλοις ὤν, δεινὸν ἡγησάμενος εἰ ἄπεισι καταλιπὼν τοὺς φίλους, προσβαλὼν τοὺς μύωπας τῷ ἵππῳ ἐμβοήσας ἤλαυνε διὰ τῶν πολεμίων κοπίδα διηρμένος, ὥστε τοὺς Μάχλυας μηδὲ ὑποστῆναι τὸ ῥόθιον τοῦ θυμοῦ, ἀλλὰ διαιρεθέντες ἔδωκαν αὐτῷ διεξελθεῖν.

Ὁ δὲ ἀνακτησάμενος τοὺς φίλους καὶ τοὺς ἄλλους ἅπαντας παρακαλέσας ὥρμησεν ἐπὶ τὸν Ἀδύρμαχον καὶ πατάξας τῇ κοπίδι παρὰ τὸν αὐχένα μέχρι τῆς ζώνης διέτεμεν. πεσόντος δὲ ἐκείνου διελύθη τὸ Μαχλυϊκὸν ἅπαν, καὶ τὸ Ἀλανικὸν οὐ μετὰ πολύ, καὶ οἱ Ἕλληνες ἐπὶ τούτοις· ὥστε ἐκρατοῦμεν ἐξ ὑπαρχῆς ἡμεῖς καὶ ἐπεξήλθομεν ἂν ἐπὶ πολὺ κτείνοντες, εἰ μὴ νὺξ τὸ ἔργον ἀφείλετο.

εἰς δὲ τὴν ἐπιοῦσαν ἱκέται παρὰ τῶν πολεμίων ἥκοντες ἐδέοντο φιλίαν ποιεῖσθαι, Βοσπορανοὶ μὲν ὑποτελέσειν διπλάσιον τὸν δασμὸν ὑπισχνούμενοι, Μάχλυες δὲ ὁμήρους δώσειν ἔφασαν, οἱ Ἀλανοὶ δὲ ἀντὶ τῆς ἐφόδου ἐκείνης Σινδιανοὺς ἡμῖν χειρώσασθαι ὑπέστησαν ἐκ πολλοῦ διεστῶτας. ἐπὶ τούτοις ἐπείσθημεν, δόξαν πολὺ πρότερον Ἀρσακόμᾳ καὶ Λογχάτῃ, καὶ ἐγένετο εἰρήνη ἐκείνων πρυτανευόντων ἕκαστα.

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τοιαῦτα, ὦ Μνήσιππε, τολμῶσιν ποιεῖν Σκύθαι ὑπὲρ τῶν φίλων.

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πάνυ τραγικά, ὦ Τόξαρι, καὶ μύθοις ὅμοια· καὶ ἵλεως μὲν ὁ Ἀκινάκης καὶ ὁ Ἄνεμος εἶεν, οὓς ὤμοσας· εἰ δʼ οὖν τις ἀπιστοίη αὐτοῖς, οὐ πάνυ μεμπτὸς εἶναι δόξειεν ἄν.

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ἀλλʼ ὅρα, ὦ γενναῖε, μὴ φθόνος ὑμῶν ἡ ἀπιστία ᾖ. πλὴν οὐκ ἐμὲ ἀποτρέψεις ἀπιστῶν καὶ ἄλλα τοιαῦτα εἰπεῖν ἃ οἶδα ὑπὸ Σκυθῶν γενόμενα.

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μὴ μακρὰ μόνον, ὦ ἄριστε, μηδὲ οὕτως ἀφέτοις χρώμενος τοῖς λόγοις· ὡς νῦν γε, ἄνω καὶ κάτω τὴν Σκυθίαν καὶ τὴν Μαχλυανὴν διαθέων καὶ εἰς τὸν Βόσπορον ἀπιών, εἶτʼ ἐπανιών, πάνυ μου κατεχρήσω τῇ σιωπῇ.

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πειστέον καὶ ταῦτά σοι νομοθετοῦντι καὶ διὰ βραχέων λεκτέον, μὴ καὶ κάμῃς ἡμῖν τῇ ἀκοῇ συμπερινοστῶν.

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μᾶλλον δὲ ἄκουσον ἐμοὶ αὐτῷ οἷα φίλος, Σισίννης τοὔνομα, ὑπηρέτησεν.

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Ὅτε γὰρ Ἀθήναζε ἀπῄειν οἴκοθεν ἐπιθυμίᾳ παιδείας τῆς Ἑλληνικῆς, κατέπλευσα ἐς Ἄμαστριν τὴν Ποντικήν; ἐν προσβολῇ δέ ἐστιν τοῖς ἀπὸ Σκυθίας προσπλέουσιν, οὐ πολὺ τῆς Καράμβεως ἀπέχουσα, ἡ πόλις. εἵπετο δὲ ὁ Σισίννης ἑταῖρος ἐκ παιδὸς ὤν. ἡμεῖς μὲν οὖν καταγωγήν τινα ἐπὶ τῷ λιμένι σκεψάμενοι κἀκ τοῦ πλοίου ἐς αὐτὴν μετασκευασάμενοι ἠγοράζομεν, οὐδὲν πονηρὸν ὑφορώμενοι· ἐν τοσούτῳ δὲ κλῶπές τινες ἀνασπάσαντες τὸ κλεῖστρον ἐκφέρουσιν ἅπαντα, ὡς μηδὲ τὰ ἐς ἐκείνην τὴν ἡμέραν διαρκέσοντα καταλιπεῖν.

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ἐπανελθόντες οὖν οἶκαδε καὶ τὸ γεγονὸς μαθόντες, δικάζεσθαι μὲν τοῖς γείτοσι πολλοῖς οὖσιν ἢ τῷ ξένῳ οὐκ ἐδοκιμάζομεν, δεδιότες μὴ συκοφάνται δόξωμεν τοῖς πολλοῖς λέγοντες ὡς ὑφείλετο ἡμῶν τις δαρεικοὺς τετρακοσίους καὶ ἐσθῆτα πολλὴν καὶ δάπιδάς τινας καὶ τὰ ἄλλα ὁπόσα εἴχομεν·

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ἐσκοπούμεθα δὲ περὶ τῶν παρόντων ὅ τι πράξομεν, ἄποροι παντάπασιν ἐν τῇ ἀλλοδαπῇ γενόμενοι. κἀμοὶ μὲν ἐδόκει ὡς εἶχον αὐτοῦ παραβύσαντα ἐς τὴν πλευρὰν τὸν ἀκινάκην ἀπελθεῖν τοῦ βίου πρὶν ἀγεννές τι ὑποστῆναι λιμῷ ἢ δίψει πιεσθέντα, ὁ δὲ Σισίννης παρεμυθεῖτο καὶ ἱκέτευεν μηδὲν τοιοῦτο ποιεῖν αὐτὸς γὰρ ἐπινοήσειν ὅθεν ἕξομεν ἱκανῶς τὰς τροφάς.

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καὶ τότε μὲν ξύλα ἐκ τοῦ λιμένος παρεκόμισεν καὶ ἧκεν ἡμῖν ἀπὸ τοῦ μισθοῦ ἐπισιτισάμενος· ἕωθεν δὲ περιιὼν κατὰ τὴν ἀγορὰν εἶδε προπομπήν τινα, ὡς ἔφη, γενναίων καὶ καλῶν νεανίσκων. μονομαχεῖν δὲ οὗτοι ἐπὶ μισθῷ ἀνδρολογηθέντες εἰς τρίτην ἡμέραν διαγωνιεῖσθαι ἔμελλον. καὶ δὴ τὸ πᾶν ὡς εἶχεν ἀμφʼ αὐτοὺς πυθόμενος, ἐλθὼν ὡς ἐμέ, μηκέτι, ὦ Τόξαρι, ἔφη, σαυτὸν πένητα λέγε, εἰς γὰρ τρίτην ἡμέραν πλούσιόν σε ἀποφανῶ.

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Ταῦτα εἶπε, καὶ πονηρῶς τὸ μεταξὺ ἀποζήσαντες, ἐνστάσης ἤδη τῆς θέας ἐθεώμεθα καὶ αὐτοί παραλαβὼν γάρ με ὡς ἐπὶ τερπνόν τι καὶ παράδοξον θέαμα τῶν Ἑλληνικῶν ἄγει εἰς τὸ θέατρον. καὶ καθίσαντες ἑωρῶμεν τό μὲν πρῶτον θηρία κατακοντιζόμενα καὶ ὑπὸ κυνῶν διωκόμενα καὶ ἐπʼ ἀνθρώπους δεδεμένους ἀφιέμενα, κακούργους τινάς, ὡς εἰκάζομεν. ἐπεὶ δὲ εἰσῆλθον οἱ μονομάχοι καί τινα παραγαγὼν ὁ κῆρυξ εὐμεγέθη νεανίσκον εἶπεν, ὅστις ἂν ἐθέλῃ τούτῳ μονομαχῆσαι, ἥκειν εἰς τό μέσον δραχμὰς ληψόμενον μυρίας μισθὸν τῆς μάχης, ἐνταῦθα ἐξανίσταται ὁ Σισίννης καὶ καταπηδήσας ὑπέστη μαχεῖσθαι καὶ τὰ ὅπλα ᾔτει, καὶ τὸν μισθὸν λαβών, τὰς μυρίας ἐμοὶ φέρων ἐνεχείρισε, καὶ εἰ μὲν κρατήσαιμι, ὦ Τόξαρι, εἶπεν, ἅμα ἄπιμεν ἔχοντες τὰ ἀρκοῦντα, ἢν δὲ πέσω, θάψας με ὑποχώρει ὀπίσω ἐς Σκύθας.

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ἐγὼ μὲν ἐπὶ τούτοις ἐκώκυον, ὁ δὲ λαβὼν τὰ ὅπλα τὰ μὲν ἄλλα περιεδήσατο, τὸ κράνος δὲ οὐκ ἐπέθηκεν,· ἀλλʼ ἀπὸ γυμνῆς τῆς κεφαλῆς καταστὰς ἐμάχετο. καὶ τὸ μὲν πρῶτον τιτρώσκεται αὐτός, καμπύλῳ τῷ ξίφει ὑποτμηθεὶς τὴν ἰγνύαν, ὥστε αἷμα ἔρρει πολύ· ἐγὼ δὲ προετεθνήκειν ἤδη τῷ δέει. θρασύτερον δὲ ἐπιφερόμενον τηρήσας τὸν ἀντίπαλον παίει εἰς τὸ στέρνον καὶ διήλασεν, ὥστε αὐτίκα ἐπεπτώκει πρὸ τοῖν ποδοῖν αὐτοῦ. ὁ δὲ κάμνων καὶ αὐτὸς ἀπὸ τοῦ τραύματος ἐπεκάθιζε τῷ νεκρῷ, καὶ μικροῦ δεῖν ἀφῆκεν αὐτὸν ἡ ψυχή, ἀλλʼ ἐγὼ προσδραμὼν ἀνέστησα καὶ παρεμυθησάμην. ἐπεὶ δʼ ἀφεῖτο ἤδη νενικηκώς, ἀράμενος αὐτὸν ἐκόμισα εἰς τὴν οἰκίαν καὶ ἐπὶ πολὺ θεραπευθεὶς ἐπέζησε μὲν καὶ ἔστι μέχρι νῦν ἐν Σκύθαις, γήμας τὴν ἐμὴν ἀδελφὴν χωλὸς δʼ ἐστιν ὅμως ἀπὸ τοῦ τραύματος.

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τοῦτο, ὦ Μνήσιππε, οὐκ ἐν Μάχλυσιν οὐδὲ ἐν Ἀλανίᾳ ἐγένετο, ὡς ἀμάρτυρον εἶναι καὶ ἀπιστεῖσθαι δύνασθαι, ἀλλὰ πολλοὶ πάρεισιν Ἀμαστριανῶν μεμνημένοι τὴν μάχην τοῦ Σισίννου.
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πέμπτον ἔτι σοι τὸ Ἀβαύχα ἔργον διηγησάμενος παύσομαι. ἧκέν ποτε οὗτος ὁ Ἀβαύχας εἰς τὴν Βορυσθενιτῶν πόλιν ἐπαγόμενος καὶ γυναῖκα, ἧς ἤρα μάλιστα, καὶ παιδία δύο· τὸ μὲν ἐπιμαστίδιον ἄρρεν, τὸ δὲ ἕτερον, ἡ κόρη, ἑπτέτις ἦν. συναπεδήμει δὲ καὶ ἑταῖρος αὐτοῦ, Γυνδάνης, οὗτος μὲν καὶ νοσῶν ἀπὸ τραύματος ὃ ἐτέτρωτο κατὰ τὴν ὁδὸν ὑπὸ λῃστῶν ἐπιπεσόντων σφίσι· διαμαχόμενος γὰρ πρὸς αὐτοὺς ἐλαύνεται εἰς τὸν μηρόν, ὥστε οὐδὲ ἑστάναι ἐδύνατο ὑπὸ τῆς ὀδύνης. νύκτωρ δὲ καθευδόντων — ἔτυχον δὲ ἐν ὑπερῴῳ τινὶ οἰκοῦντες — πυρκαϊὰ μεγάλη ἐξανίσταται καὶ πάντα περιεκλείετο καὶ περιεῖχεν ἡ φλὸξ ἁπανταχόθεν τὴν οἰκίαν. ἐνταῦθα δὴ ἀνεγρόμενος ὁ Ἀβαύχας καταλιπὼν τὰ παιδία κλαυθμυριζόμενα καὶ τὴν γυναῖκα ἐκκρεμαννυμένην ἀποσεισάμενος καὶ σώζειν αὑτὴν παρακελευσάμενος, ἀράμενος τὸν ἑταῖρον κατῆλθεν καὶ ἔφθη διεκπαίσας καθʼ ὃ μηδέπω τελέως ἀπεκέκαυτο ὑπὸ τοῦ πυρός. ἡ γυνὴ δὲ φέρουσα τὸ βρέφος εἵπετο, ἀκολουθεῖν κελεύσασα καὶ τὴν κόρην. ἡ δὲ ἡμίφλεκτος ἀφεῖσα τὸ παιδίον ἐκ τῆς ἀγκάλης μόλις διεπήδησε τὴν φλόγα, καὶ ἡ παῖς σὺν αὐτῇ, παρὰ μικρὸν ἐλθοῦσα κἀκείνη ἀποθανεῖν. καὶ ἐπεὶ ὠνείδισέν τις ὕστερον τὸν Ἀβαύχαν διότι προδοὺς τὰ τέκνα καὶ τὴν γυναῖκα ὁ δὲ Γυνδάνην ἐξεκόμισεν ἀλλὰ παῖδας μέν, ἔφη, καὶ αὖθις ποιήσασθαί μοι ῥᾴδιον, καὶ ἄδηλον εἰ ἀγαθοὶ ἔσονται οὗτοι· φίλον δὲ οὐκ ἂν εὕροιμι ἄλλον ἐν πολλῷ χρόνῳ τοιοῦτον οἷος Γυνδάνης ἐστίν, πεῖράν μοι πολλὴν τῆς εὐνοίας παρεσχημένος.

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εἴρηκα, ὦ Μνήσιππε, ἀπὸ πολλῶν πέντε τούτους προχειρισάμενος. ἤδη δὲ καιρὸς ἂν εἴη κεκρίσθαι ὁπότερον ἡμῶν ἢ τὴν γλῶτταν ἢ τὴν δεξιὰν ἀποτετμῆσθαι δέοι. τίς οὖν ὁ δικάσων ἐστίν;

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οὐδὲ εἷς· οὐ γὰρ ἐκαθίσαμέν τινα δικαστὴν τοῦ λόγου. ἀλλʼ οἶσθα ὃ δράσωμεν; ἐπειδὴ νῦν ἄσκοπα τετοξεύκαμεν, αὖθις ἑλόμενοι διαιτητὴν ἄλλους ἐπʼ ἐκείνῳ εἴπωμεν φίλους, εἶτα ὃς ἂν ἥττων γένηται, ἀποτετμήσεται τότε, ἢ ἐγὼ τὴν γλῶτταν ἢ σὺ τὴν δεξιάν. ἢ τοῦτο μὲν ἄγροικον, ἐπεὶ δὲ καὶ σὺ φιλίαν ἐπαινεῖν ἔδοξας, ἐγὼ δὲ οὐδὲν ἄλλο ἡγοῦμαι ἀνθρώποις εἶναι τούτου κτῆμα ἄμεινον ἢ κάλλιον, τί οὐχὶ καὶ ἡμεῖς συνθέμενοι πρὸς ἡμᾶς αὐτοὺς φίλοι τε αὐτόθεν εἶναι καὶ εἰσαεὶ ἔσεσθαι ἀγαπῶμεν ἄμφω νικήσαντες, τὰ μέγιστα ἆθλα προσλαβόντες, ἀντὶ μιᾶς γλώττης καὶ μιᾶς δεξιᾶς δύο ἑκάτερος ἐπικτησάμενοι καὶ προσέτι γε καὶ ὀφθαλμοὺς τέτταρας καὶ πόδας τέτταρας καὶ ὅλως διπλᾶ πάντα; τοιοῦτόν τι γάρ ἐστι συνελθόντες δύο ἢ τρεῖς φίλοι, ὁποῖον τὸν Γηρυόνην οἱ γραφεῖς ἐνδείκνυνται, ἄνθρωπον ἑξάχειρα καὶ τρικέφαλον ἐμοὶ γὰρ δοκεῖν, τρεῖς ἐκεῖνοι ἦσαν ἅμα πράττοντες πάντα, ὥσπερ ἐστὶ δίκαιον φίλους γε ὄντας.

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εὖ λέγεις· καὶ οὕτω ποιῶμεν.

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ἀλλὰ μήτε αἵματος, ὦ Τόξαρι, μήτε ἀκινάκου δεώμεθα τὴν φιλίαν ἡμῖν βεβαιώσοντος· ὁ γὰρ λόγος ὁ παρὼν καὶ τὸ τῶν ὁμοίων ὀρέγεσθαι πολὺ πιστότερα τῆς κύλικος ἐκείνης ἣν πίνετε, ἐπεὶ τὰ γε τοιαῦτα οὐκ ἀνάγκης ἀλλὰ γνώμης δεῖσθαί μοι δοκεῖ.

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ἐπαινῶ ταῦτα, καὶ ἤδη ὦμεν φίλοι καὶ ξένοι, ἐμοὶ μὲν σὺ ἐνταῦθα ἐπὶ τῆς Ἑλλάδος, ἐγὼ δὲ σοὶ εἴ ποτε ἐς τὴν Σκυθίαν ἀφίκοιο.

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τοιαῦτα, ὦ Μνήσιππε, τολμῶσιν ποιεῖν Σκύθαι ὑπὲρ τῶν φίλων.

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πάνυ τραγικά, ὦ Τόξαρι, καὶ μύθοις ὅμοια· καὶ ἵλεως μὲν ὁ Ἀκινάκης καὶ ὁ Ἄνεμος εἶεν, οὓς ὤμοσας· εἰ δʼ οὖνδ’ οὖν Fritzsche: γοῦν MSS. τις ἀπιστοίη αὐτοῖς, οὐ πάνυ μεμπτὸς εἶναι δόξειεν ἄν.

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ἀλλʼ ὅρα, ὦ γενναῖε, μὴ φθόνος ὑμῶν ἡ ἀπιστία ᾖ. πλὴν οὐκ ἐμὲ ἀποτρέψεις ἀπιστῶν καὶ ἄλλα τοιαῦτα εἰπεῖν ἃ οἶδα ὑπὸ Σκυθῶν γενόμενα.

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μὴ μακρὰ μόνον, ὦ ἄριστε, μηδὲ οὕτως ἀφέτοις χρώμενος τοῖς λόγοις· ὡς νῦν γε, ἄνω καὶ κάτω τὴν Σκυθίαν καὶ τὴν ΜαχλυανὴνΜαχλυανὴν Cf. Μαχλυηνή in § 34. διαθέων καὶ εἰς τὸν Βόσπορον ἀπιών, εἶτʼ ἐπανιών, πάνυ μου κατεχρήσω τῇ σιωπῇ.

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πειστέον καὶ ταῦτά σοι νομοθετοῦντι καὶ διὰ βραχέων λεκτέον, μὴ καὶ κάμῃς ἡμῖν τῇ ἀκοῇ συμπερινοστῶν.

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μᾶλλον δὲ ἄκουσον ἐμοὶ αὐτῷ οἷα φίλος, Σισίννης τοὔνομα, ὑπηρέτησεν.

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Ὅτε γὰρ Ἀθήναζε ἀπῄειν οἴκοθεν ἐπιθυμίᾳ παιδείας τῆς Ἑλληνικῆς, κατέπλευσα ἐς Ἄμαστριν τὴν Ποντικήν· ἐν προσβολῇ δέ ἐστιν τοῖς ἀπὸ Σκυθίας προσπλέουσιν,πλέουσιν A. οὐ πολὺ τῆς Καράμβεως ἀπέχουσα, ἡ πόλις. εἵπετο δὲ ὁ Σισίννης ἑταῖρος ἐκ παιδὸς ὤν. ἡμεῖς μὲν οὖν καταγωγήν τινα ἐπὶ τῷ λιμένι σκεψάμενοι κἀκ τοῦ πλοίου ἐς αὐτὴν μετασκευασάμενοι ἠγοράζομεν, οὐδὲν πονηρὸν ὑφορώμενοι· ἐν τοσούτῳ δὲ κλῶπές τινες ἀνασπάσαντες τὸ κλεῖστρον ἐκφέρουσιν ἅπαντα, ὡς μηδὲ τὰ ἐς ἐκείνην τὴν ἡμέραν διαρκέσοντα καταλιπεῖν.

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ἐπανελθόντες οὖν οἶκαδε καὶ τὸ γεγονὸς μαθόντες, δικάζεσθαι μὲν τοῖς γείτοσι πολλοῖς οὖσιν ἢ τῷ ξένῳ οὐκ ἐδοκιμάζομεν, δεδιότες μὴ συκοφάνται δόξωμεν τοῖς πολλοῖς λέγοντες ὡς ὑφείλετο ἡμῶν τις δαρεικοὺς τετρακοσίους καὶ ἐσθῆτα πολλὴν καὶ δάπιδάς τινας καὶ τὰ ἄλλα ὁπόσα εἴχομεν·

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ἐσκοπούμεθα δὲ περὶ τῶν παρόντων ὅ τι πράξομεν, ἄποροι παντάπασιν ἐν τῇ ἀλλοδαπῇ γενόμενοι. κἀμοὶ μὲν ἐδόκει ὡς εἶχον αὐτοῦ παραβύσαντα ἐς τὴν πλευρὰν τὸν ἀκινάκην ἀπελθεῖν τοῦ βίου πρὶν ἀγεννές τι ὑποστῆναι λιμῷ ἢ δίψει πιεσθέντα, ὁ δὲ Σισίννης παρεμυθεῖτο καὶ ἱκέτευεν μηδὲν τοιοῦτο ποιεῖν· αὐτὸς γὰρ ἐπινοήσειν ὅθεν ἕξομεν ἱκανῶς τὰς τροφάς.

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καὶ τότε μὲν ξύλα ἐκ τοῦ λιμένος παρεκόμισεν καὶ ἧκεν ἡμῖν ἀπὸ τοῦ μισθοῦ ἐπισιτισάμενος· ἕωθεν δὲ περιιὼν κατὰ τὴν ἀγορὰν εἶδε προπομπήνπροπομπήν Γ: πομπήν N cett. Note ὥς ἔφη. τινα, ὡς ἔφη, γενναίων καὶ καλῶν νεανίσκων. μονομαχεῖν δὲ οὗτοι ἐπὶ μισθῷ ἀνδρολογηθέντες εἰς τρίτην ἡμέραν διαγωνιεῖσθαι ἔμελλον. καὶ δὴ τὸ πᾶν ὡς εἶχεν ἀμφʼ αὐτοὺς πυθόμενος, ἐλθὼν ὡς ἐμέ, μηκέτι, ὦ Τόξαρι, ἔφη, σαυτὸν πένητα λέγε, εἰς γὰρ τρίτην ἡμέραν πλούσιόν σε ἀποφανῶ.

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Ταῦτα εἶπε, καὶ πονηρῶς τὸ μεταξὺ ἀποζήσαντες, ἐνστάσης ἤδη τῆς θέας ἐθεώμεθα καὶ αὐτοί· παραλαβὼν γάρ με ὡς ἐπὶ τερπνόν τι καὶ παράδοξον θέαμα τῶν Ἑλληνικῶν ἄγει εἰς τὸ θέατρον. καὶ καθίσαντες ἑωρῶμεν τὸ μὲν πρῶτον θηρία κατακοντιζόμενα καὶ ὑπὸ κυνῶν διωκόμενα καὶ ἐπʼ ἀνθρώπους δεδεμένους ἀφιέμενα, κακούργους τινάς, ὡς εἰκάζομεν. ἐπεὶ δὲ εἰσῆλθον οἱ μονομάχοι καί τινα παραγαγὼν ὁ κῆρυξ εὐμεγέθη νεανίσκον εἶπεν, ὅστις ἂν ἐθέλῃ τούτῳ μονομαχῆσαι, ἥκειν εἰς τὸ μέσον δραχμὰς ληψόμενον μυρίας μισθὸν τῆς μάχης, ἐνταῦθα ἐξανίσταται ὁ Σισίννης καὶ καταπηδήσας ὑπέστη μαχεῖσθαι καὶ τὰ ὅπλα ᾔτει, καὶ τὸν μισθὸν λαβών, τὰς μυρίας ἐμοὶ φέρων ἐνεχείρισε, καὶ εἰ μὲν κρατήσαιμι, ὦ Τόξαρι, εἶπεν, ἅμα ἄπιμεν ἔχοντες τὰ ἀρκοῦντα, ἢν δὲ πέσω, θάψας με ὑποχώρει ὀπίσω ἐς Σκύθας.

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ἐγὼ μὲν ἐπὶ τούτοις ἐκώκυον, ὁ δὲ λαβὼν τὰ ὅπλα τὰ μὲν ἄλλα περιεδήσατο, τὸ κράνος δὲ οὐκ ἐπέθηκεν,οὐκ ἐπέθηκεν K. F. Hermann: οὐ κατέθηκεν MSS. ἀλλʼ ἀπὸ γυμνῆς τῆς κεφαλῆς καταστὰς ἐμάχετο. καὶ τὸ μὲν πρῶτον τιτρώσκεται αὐτός, καμπύλῳ τῷ ξίφει ὑποτμηθεὶς τὴν ἰγνύαν, ὥστε αἷμα ἔρρει πολύ· ἐγὼ δὲ προετεθνήκειν ἤδη τῷ δέει. θρασύτερον δὲ ἐπιφερόμενον τηρήσας τὸν ἀντίπαλον παίει εἰς τὸ στέρνον καὶ διήλασεν, ὥστε αὐτίκα ἐπεπτώκει πρὸ τοῖν ποδοῖν αὐτοῦ. ὁ δὲ κάμνων καὶ αὐτὸς ἀπὸ τοῦ τραύματος ἐπεκάθιζε τῷ νεκρῷ, καὶ μικροῦ δεῖν ἀφῆκεν αὐτὸν ἡ ψυχή, ἀλλʼ ἐγὼ προσδραμὼν ἀνέστησα καὶ παρεμυθησάμην. ἐπεὶ δὲ ἀφεῖτο ἤδη νενικηκώς, ἀράμενος αὐτὸν ἐκόμισα εἰς τὴν οἰκίαν· καὶ ἐπὶ πολὺ θεραπευθεὶς ἐπέζησε μὲν καὶ ἔστι μέχρι νῦν ἐν Σκύθαις, γήμας τὴν ἐμὴν ἀδελφήν· χωλὸς δέ ἐστιν ὅμως ἀπὸ τοῦ τραύματος.

+

τοῦτο, ὦ Μνήσιππε, οὐκ ἐν Μάχλυσιν οὐδὲ ἐν Ἀλανίᾳ ἐγένετο, ὡς ἀμάρτυρον εἶναι καὶ ἀπιστεῖσθαι δύνασθαι, ἀλλὰ πολλοὶ πάρεισιν Ἀμαστριανῶν μεμνημένοι τὴν μάχηντὴν μάχην ΓΝΒ: τῆς μάχης ΜΑ. τοῦ Σισίννου.
+ +
+ Τόξαρις +

πέμπτον ἔτι σοι τὸ Ἀβαύχα ἔργον διηγησάμενος παύσομαι. ἧκέν ποτε οὗτος ὁ Ἀβαύχας εἰς τὴν Βορυσθενιτῶν πόλιν ἐπαγόμενος καὶ γυναῖκα, ἧς ἤρα μάλιστα, καὶ παιδία δύο· τὸ μὲν ἐπιμαστίδιον ἄρρεν, τὸ δὲ ἕτερον, ἡ κόρη, ἑπτέτις ἦν. συναπεδήμει δὲ καὶ ἑταῖρος αὐτοῦ, Γυνδάνης, οὗτος μὲν καὶ νοσῶν ἀπὸ τραύματος ὃ ἐτέτρωτο κατὰ τὴν ὁδὸν ὑπὸ λῃστῶν ἐπιπεσόντων σφίσι· διαμαχόμενος γὰρ πρὸς αὐτοὺς ἐλαύνεται εἰς τὸν μηρόν, ὥστε οὐδὲ ἑστάναι ἐδύνατο ὑπὸ τῆς ὀδύνης. νύκτωρ δὲ καθευδόντων — ἔτυχον δὲ ἐν ὑπερῴῳ τινὶ οἰκοῦντες — πυρκαϊὰ μεγάλη ἐξανίσταται καὶ πάντα περιεκλείετο καὶ περιεῖχεν ἡ φλὸξ ἁπανταχόθεν τὴν οἰκίαν. ἐνταῦθα δὴ ἀνεγρόμενος ὁ Ἀβαύχας καταλιπὼν τὰ παιδία κλαυθμυριζόμενα καὶ τὴν γυναῖκα ἐκκρεμαννυμένηνἐκκρεμαννυμένην ed. Flor., ἐκκρεμανυμένην ΓΒ: ἐκκρεμαμένην Ν, vulg. ἀποσεισάμενος καὶ σώζειν αὑτὴν παρακελευσάμενος, ἀράμενος τὸν ἑταῖρον κατῆλθεν καὶ ἔφθη διεκπαίσας καθʼ ὃ μηδέπω τελέως ἀπεκέκαυτο ὑπὸ τοῦ πυρός. ἡ γυνὴ δὲ φέρουσα τὸ βρέφος εἵπετο, ἀκολουθεῖν κελεύσασα καὶ τὴν κόρην. ἡ δὲ ἡμίφλεκτος ἀφεῖσα τὸ παιδίον ἐκ τῆς ἀγκάλης μόλις διεπήδησε τὴν φλόγα, καὶ ἡ παῖς σὺν αὐτῇ, παρὰ μικρὸν ἐλθοῦσα κἀκείνη ἀποθανεῖν. καὶ ἐπεὶ ὠνείδισέν τις ὕστερον τὸν Ἀβαύχαν διότι προδοὺς τὰ τέκνα καὶ τὴν γυναῖκα ὁ δὲ Γυνδάνην ἐξεκόμισεν, ἀλλὰ παῖδας μέν, ἔφη, καὶ αὖθις ποιήσασθαί μοι ῥᾴδιον, καὶ ἄδηλον εἰ ἀγαθοὶ ἔσονται οὗτοι· φίλον δὲ οὐκ ἂν εὕροιμι ἄλλον ἐν πολλῷ χρόνῳ τοιοῦτον οἷος Γυνδάνης ἐστίν, πεῖράν μοι πολλὴν τῆς εὐνοίας παρεσχημένος.

+ +
+ Τόξαρις +

εἴρηκα, ὦ Μνήσιππε, ἀπὸ πολλῶν πέντε τούτους προχειρισάμενος. ἤδη δὲ καιρὸς ἂνἂν Geist: not in MSS. εἴη κεκρίσθαι ὁπότερον ἡμῶν ἢ τὴν γλῶτταν ἢ τὴν δεξιὰν ἀποτετμῆσθαι δέοι. τίς οὖν ὁ δικάσων ἐστίν;

+ Μνήσιππος +

οὐδὲ εἷς· οὐ γὰρ ἐκαθίσαμέν τινα δικαστὴν τοῦ λόγου. ἀλλʼ οἶσθα ὃ δράσωμεν;δράσωμεν Γ: δράσομεν other MSS. ἐπειδὴ νῦν ἄσκοπα τετοξεύκαμεν, αὖθις ἑλόμενοι διαιτητὴν ἄλλους ἐπʼ ἐκείνῳ εἴπωμεν φίλους, εἶτα ὃς ἂν ἥττων γένηται, ἀποτετμήσεται τότε, ἢ ἐγὼ τὴν γλῶτταν ἢ σὺ τὴν δεξιάν. ἢ τοῦτο μὲν ἄγροικον, ἐπεὶ δὲ καὶ σὺ φιλίαν ἐπαινεῖν ἔδοξας, ἐγὼ δὲ οὐδὲν ἄλλο ἡγοῦμαι ἀνθρώποις εἶναι τούτου κτῆμα ἄμεινον ἢ κάλλιον, τί οὐχὶτί οὐχὶ Text N : κάλλιον εἶναί τι· οὐχὶ ΓΒΑ. καὶ ἡμεῖς συνθέμενοι πρὸς ἡμᾶς αὐτοὺς φίλοι τε αὐτόθεν εἶναι καὶ εἰσαεὶ ἔσεσθαι ἀγαπῶμεν ἄμφω νικήσαντες, τὰ μέγιστα ἆθλα προσλαβόντες, ἀντὶ μιᾶς γλώττης καὶ μιᾶς δεξιᾶς δύο ἑκάτερος ἐπικτησάμενοι καὶ προσέτι γε καὶ ὀφθαλμοὺς τέτταρας καὶ πόδας τέτταρας καὶ ὅλως διπλᾶ πάντα; τοιοῦτόν τι γάρ ἐστι συνελθόντες δύο ἢ τρεῖς φίλοι, ὁποῖον τὸν Γηρυόνην οἱ γραφεῖς ἐνδείκνυνται, ἄνθρωπον ἑξάχειρα καὶ τρικέφαλον· ἐμοὶ γὰρ δοκεῖν,δοκεῖν Hartman : δοκεῖ MSS. τρεῖς ἐκεῖνοι ἦσαν ἅμα πράττοντες πάντα, ὥσπερ ἐστὶ δίκαιον φίλους γε ὄντας.

+ +
+ Τόξαρις +

εὖ λέγεις· καὶ οὕτω ποιῶμεν.

+ Μνήσιππος +

ἀλλὰ μήτε αἵματος, ὦ Τόξαρι, μήτε ἀκινάκου δεώμεθα τὴν φιλίαν ἡμῖν βεβαιώσοντος· ὁ γὰρ λόγος ὁ παρὼν καὶ τὸ τῶν ὁμοίων ὀρέγεσθαι πολὺ πιστότερα τῆς κύλικος ἐκείνης ἣν πίνετε, ἐπεὶ τά γε τοιαῦτα οὐκ ἀνάγκης ἀλλὰ γνώμης δεῖσθαί μοι δοκεῖ.

+ Τόξαρις +

ἐπαινῶ ταῦτα, καὶ ἤδη ὦμεν φίλοι καὶ ξένοι, ἐμοὶ μὲν σὺ ἐνταῦθα ἐπὶ τῆς Ἑλλάδος, ἐγὼ δὲ σοὶ εἴ ποτε ἐς τὴν Σκυθίαν ἀφίκοιο.

+ Μνήσιππος

καὶ μήν, εὖ ἴσθι, οὐκ ἂν ὀκνήσαιμι καὶ ἔτι πορρωτέρω ἐλθεῖν, εἰ μέλλω τοιούτοις φίλοις ἐντεύξεσθαι οἷος σύ, ὦ Τόξαρι, διεφάνης ἡμῖν ἀπὸ τῶν λόγων.

diff --git a/data/tlg0062/tlg045/__cts__.xml b/data/tlg0062/tlg045/__cts__.xml index 99aaf4364..c147de740 100644 --- a/data/tlg0062/tlg045/__cts__.xml +++ b/data/tlg0062/tlg045/__cts__.xml @@ -1,11 +1,17 @@ - + De saltatione - - + + Περὶ Ὀρχήσεως Lucian, Vol. 5. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1936. - - \ No newline at end of file + + + The Dance + Lucian, Vol. 5. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1936. + + + + diff --git a/data/tlg0062/tlg045/tlg0062.tlg045.perseus-eng1.xml b/data/tlg0062/tlg045/tlg0062.tlg045.perseus-eng1.xml new file mode 100644 index 000000000..48932c7bd --- /dev/null +++ b/data/tlg0062/tlg045/tlg0062.tlg045.perseus-eng1.xml @@ -0,0 +1,1768 @@ + + + + + + +The Dance +Lucian of Samosata +Austin Morris Harmon, 1878-1950 +National Endowment for the Humanities +Gregory Crane + +Gregory Crane +OCRd, tagged and added initial corrections to the text + + + +Perseus Digital Library +tlg0062.tlg001.1st1K-eng1.xml + +Available under a Creative Commons Attribution-ShareAlike 4.0 International License + +2023 +Trustees of Tufts University +United States + + + + + +Lucian + + +Austin Morris Harmon + + +Lucian of Samosata + +Trustees of Tufts University +Cambridge, MA +1936 + +5 + +The Hathi Trust + + + + + +

Text encoded in accordance with the latest EpiDoc standards

+ + +

This pointer pattern extracts section.

+ + + + + +Greek +Latin + + + + + + + + +
+The Dance

An encomiastic treatise, set in a frame of dialogue. The +Cynic Crato, who has no manner of use for pantomimic dancing +or those who go to see it, is converted by Lycinus.

+ +

+In that form of dancing, a dramatic plot was enacted by a +masked and costumed dancer, supported by an actor (p. 271, +n. 3). The dancer’s lines were spoken for him by someone +else. There was also a chorus, and, for accompaniment, the +flute and the syrinx, with various instruments of percussion, +including the “iron shoe” (p. 285, n. 2). The name pantomime, +denoting properly the dancer, not the dance, and coined in +Italy, according to Lucian (§ 67), is eschewed by Lucian and the +other Atticists, who speak simply of “dancers.” Inscriptions +show a cumbrous official designation voicing a claim to affinity +with tragedy (τραγικῆς ἐνρύθμου κινήσεως ὑποκριτής, see +L. Robert, Hermes, LXV [1930], 106-122). The art was +sometimes called “tragic” dancing (Athen., I, 20), but not +by Lucian, who, moreover, does not let himself in for the +error that it was invented by Bathyllus and Pylades (Athen., +l.c.; Zosimus, I, 6), but represents only that it began to +attain perfection under Augustus.

+

Vastly popular, it invited notice from rhetoricians as well +as philosophers. Aristides issued an invective against it, +now lost, but in good part recoverable from quotations in the +reply of Libanius (cf. Mesk, Wiener Studien, XXX [1908], +59-74). Lucian knew the book of Aristides, then quite +new, but elected not to reply to it directly. His dialogue was +probably written, as D. S. Robertson has indicated, at Antioch +in162-165 a.d., when the Emperor Verus was there, in +compliment to him because of his interest in dancers (Essays +and Studies presented to William Ridgeway, p. 180; cf. L. +Robert, sited above). The treatment is on traditional lines, +especially in respect of its emphasis upon gods, heroes, and +nations who have practised or patronized the art, and poets +and philosophers who have sanctioned it; compare, for +instance, The Parasite, and Astrology. It is not meant to be +taken too seriously, in this part above all.

 + +

+ + + +Well, Crato, this is a truly forceful indictment +that you have brought, after long preparation, I +take it, against dances and the dancer’s art itself, +and besides against us who like to see that sort of +show, accusing us of displaying great interest in +something unworthy and effeminate ; but now let me +tell you how far you have missed the mark and +how blind you have been to the fact that you were +indicting the greatest of all the good things in life. +For that I can excuse you if, having been wedded to +a rude creed from the first and considering only +what is hard to be good, through unacquaintance +with it all you have thought that it deserved indicting. +

+ +

+ +Who that is a man at all, a life-long friend of letters, +moreover, and moderately conversant with philosophy, abandons his interest, Lycinus, in all that +is better and his association with the ancients to sit +enthralled by the flute, watching a girlish fellow play +the wanton with dainty clothing and bawdy songs and +imitate love-sick minxes, the most erotic of all +antiquity, such as Phaedra and Parthenope and + + +Rhodope,

Parthenope, the beloved of Metiochus the Phrygian, was the heroine of a lost romance; on the extant fragment, see New Chapters in the Hist. of Greek Lit., III, 238-240. Rhodope is probably the Thracian mentioned below in § 51, who married Haemus, her brother; they insolently likened themselves to Zeus and Hera, and were turned into the mountains known by their names.

every bit of this, moreover, accompanied +by strumming and tootling and tapping of feet ??

See p. 285, n. 2, below.

+—a ridiculous business in all truth, which does +not in the least become a freeborn gentleman +of your sort. So for my part, when I learned that +you give your time to such spectacles, I was not +only ashamed on your account but sorely distressed +that you should sit there oblivious of Plato and +Chrysippus and Aristotle, getting treated like people +who have themselves tickled in the ear with a feather, +and that too when there are countless other things +to hear and see that are worth while, if one wants +them—flute-players who accompany cyclic choruses, +singers of conventional compositions for the lyre,

The reference is to the citharoedi, soloists who played their own accompaniment on the lyre; of their songs, called nomes, the Persians of Timotheus is the only surviving specimen,

and +in especial, grand tragedy and comedy, the gayest +of the gay ; all these have even been held worthy to +figure in competitions. +

+ +

+“You will need, therefore, to do a great deal of +pleading in your own defence, my fine fellow, when +you confront the enlightened, if you wish to avoid +being eliminated absolutely and expelled from the +fold of the serious-minded. And yet the better course +for you, I suppose, is to mend the whole matter b +pleading not guilty and not admitting at all that you +have committed any such misdemeanour. Anyhow, +keep an eye to the future and see to it that you do +not surprise us by changing from the man that you +were of old to a Lyde or a Bacche. That would be +a reproach not only to you but to us, unless, follow- + + + + + + + +ing the example of Odysseus, we can pull you away +from your lotus and fetch you back to your wonted +pursuits before you unwittingly fall quite under the +spell of these Sirens in the theatre. But those other +Sirens assailed only the ears, so that wax alone was +needed for sailing past them; you, however, seem +to have been subjugated from top to toe, through +the eyes as well as the ears. +

+ +

+ +Heavens, Crato, what sharp teeth there are in this +dog of yours that you have let loose on us! But as +for your parallel, the simile of the Lotus-Eaters +and the Sirens, it seems to me quite unlike what I +have been through, since in the case of those who +tasted the lotus and heard the Sirens, death was +the penalty for their eating and listening, while in +my case not only is the pleasure more exquisite +by a great deal but the outcome is happy; I am not +altered into forgetfulness of things at home or +ignorance of my own concerns, but—if I may speak +my mind without any hesitancy—I have come back +to you from the theatre with far more wisdom and +more insight into life. Or rather, I may well put it +just as Homer does: he who has seen this spectacle + + + +Goes on his way diverted and knowing more than +aforetime. + +Odyssey, XII, 188. + + + +Heracles, Lycinus! How deeply you have been +affected! You are not even ashamed of it all but +actually seem proud. In fact, that is the worst part of +it: you do not show us any hope of a cure when you +dare to praise what is so shameful and abominable. + + + +

+ +

+ +Tell me, Crato, do you pass this censure upon +dancing and what goes on in the theatre after having +seen it often yourself, or is it that without being +acquainted with the spectacle, you nevertheless +account it shameful and abominable, as you put it? +If you have seen it, you have put yourself on the same +footing with us; if not, take care that your censure +does not seem unreasonable and overbold when you +denounce things of which you know nothing. +

+

+Why, is that what was still in store for me—with +beard so long and hair so grey, to sit in the midst of +a parcel of hussies and a frantic audience like that, +clapping my hands, moreover, and shouting very +unbecoming words of praise to a noxious fellow who +doubles himself up for no useful purpose ? +

+

+This talk is excusable in your case, Crato. But if +you would only take my word for it and just for the +experiment’s sake submit, with your eyes wide open, +T know very well that you could not endure not to +get ahead of everyone else in taking up an advantageously placed seat from which you could see well and +hear everything. +

+

+May I never reach ripeness of years if I ever +endure anything of the kind, as long as my legs +are hairy and my beard unplucked! At present I + + + + +quite pity you; to the dismay of the rest of us, you +have become absolutely infatuated ! +

+ +

+ +Then are you willing to leave off your abuse, my +friend, and hear me say something about dancing +and about its good points, showing that it brings not +only pleasure but benefit to those who see it; how +much culture and instruction it gives; how it imports +harmony into the souls of its beholders, exercising +them in what is fair to see, entertaining them with +what is good to hear, and displaying to them joint +beauty of soul and body? That it does all this with +the aid of music and rhythm would not be reason to +blame, but rather to praise it. +

+

+I have little leisure to hear a madman praise his +own ailment, but if you want to flood me with nonsense, I am ready to submit to it as a friendly +service and lend you my ears, for even without wax +I can avoid hearing rubbish. So now I will hold my +peace for you, and you may say all that you wish +as if nobody at all were listening. +

+ +

+ +Good, Crato; that is what I wanted most. You +will very soon find out whether what I am going to +say will strike you as nonsense. First of all, you +appear to me to be quite unaware that this practice +of dancing is not novel, and did not begin yesterday +or the day before, in the days of our grandfathers, +for instance, or in those of their grandfathers. No, + + + +those historians of dancing who are the most +veracious can tell you that Dance came into being +contemporaneously with the primal origin of the +universe, making her appearance together with +Love—the love that is age-old.

That is to say, the Hesiodean, cosmogonic Eros, elder brother of the Titans, not Aphrodite’s puny boy.

In fact, the concord +of the heavenly spheres, the interlacing of the +errant planets with the fixed stars, their rhythmic +agreement and timed harmony, are proofs that +Dance was primordial. Little by little she has +grown in stature and has obtained from time to time +added embellishments, until now she would seem +to have reached the very height of perfection and +to have become a highly diversified, wholly harmonious, richly musical boon to mankind. +

+ +

+In the beginning, they say, Rhea, charmed with +the art, ordered dances to be performed not only in +‘Phrygia by the Corybantes

The Corybantes, mentioned frequently by Lucian, are to him male supernatural beings (Timon, 41), alien denizens of Olympus like Pan, Attis, and Sabazius (Icarom., 27; cf. Parl. of the Gods, 9), whom Rhea attached to_herself because they too were crazy; in her orgies, one cuts his arm with a sword, another runs about madly, another blows the Phrygian horn, another sounds some instrument of percussion (Dial. Deor., 12, 1; cf. Tragodopod., 38). He does not ascribe to them any regular dance, or confuse them with the Curetes, as others often did.

but in Crete by the +Curetes, from whose skill she derived uncommon +benefit, since they saved Zeus for her by dancing +about him; Zeus, therefore, might well admit that +he owes them a thank-offering, since it was through +their dancing that he escaped his father’s teeth. +They danced under arms, clashing their swords upon +their shields as they did so and leaping in a frantic, +warlike manner.

This is Lucian’s only mention of the Curetes. His account of their dance agrees with representations in ancient art (cf..Kekulé-von Rohden, Archit. rém. Tonreliefe, Pl. 25) as well as with the description of Lucretius (I1, 629-639), who had seen it performed by mimic Curetes in the train of the Great Mother. Lucian’s use of the past tense (jv) suggests not only that his knowledge of them came from books but that he thought the dance obsolete. That, however, can hardly have been the case, for we have now a cletic hymn invoking (Zeus) Kouros, discovered at Palaecastro in Crete, which probably belongs to the cult with which the Curetes were connected, and is a late Imperial copy of an early Hellenistic text (Diehl, Anth. Lyr. Graeca, II, p. 279). Their dancing saved Zeus from being discovered and swallowed by his father Cronus because the clashing of their weapons drowned his infantine wailing.

+ + + + + + + +Thereafter, all the doughtiest of the Cretans +practised it energetically and became excellent +dancers, not only the common sort but the men of +princely blood who claimed leadership. For example, +Homer calls Meriones a dancer, not desiring to discredit but to distinguish him; and he was so conspicuous and universally known for his dancing that +not only the Greeks but the very Trojans, though +enemies, were aware of this about him. They saw, +I suppose, his lightness and grace in battle, which +he got from the dance. The verses go something +like this : + + + +Meriones, in a trice that spear of mine would have stopped you, +Good as you are at the dance. + +Iliad, XVI, 617-618. + + + +Nevertheless, it did not stop him, for as he was well +versed in dancing, it was easy for him, I suppose, +to avoid the javelins they launched at him. +

+ +

+Although I could mention many others among the +heroes who were similarly trained and made an +art of the thing, I consider Neoptolemus sufficient. +Though the son of Achilles, he made a great name for +himself in dancing and contributed to it the variety +which is most beautiful, called Pyrrhic after him; +and upon hearing this about his son, Achilles was +more pleased, I am sure, than over his beauty and +all his prowess. So, though till then Troy had been + + + +impregnable, his skill in dancing took it and tumbled +it to the ground.

Since Neoptolemus was also called Pyrrhus, it was inevitable that the invention of the Pyrrhic dance should be ascribed to him. According to Archilochus (Fr. 190 Bergk), he originated it when he danced for joy over killing Eurypylus. That Achilles was more pleased to hear of this than when Odysseus told him of his son’s beauty and bravery (Odyssey, XI, 505-540) is known to us only from Lucian, as also the real reason for the fall of Troy. Lucian’s persiflage derives especial point from the fact that by this time the Pyrrhic had become anything but a war-dance. Athenaeus does not hesitate to call it Dionysiac (XIV, 6314) and compare it with the cordax.

+

+ +

+The Spartans, who are considered the bravest +of the Greeks, learned from Pollux and Castor to do +the Caryatic, which is another variety of dance +exhibited at Caryae in Lacedaemon,

This statement is decidedly unorthodox. Others say that the Spartans derived their war-dances from Castor and Pollux, and that Castor gave them a fine martial tune, the Kastoreion. It remained for Lucian to ask us to imagine the horse-tamer and his pugilistic twin, with basket-like contrivances on their heads, facing each other demurely and executing on tip-toe the graceful figures of the dance performed in honour of Artemis by the maidens of Caryae—the famous Caryatides! What these figures looked like is well known to us from ancient reliefs (cf. G. H. Chase, Loeb Collection of Arretine Pottery, Pl. III, No. 53, and the Albani relief in F. Weege, Der Tanz in der Antike, Fig. 52). Sculptural representations of the Caryatides in their statuesque poses, functioning as architectural supports, were so frequent that the name was extended to other similar figures just as it is now when it is applied to the Attic “Maidens” of the Erechtheum porch.

and they do +everything with the aid of the Muses, to the extent +of going into battle to the accompaniment of flute +and rhythm and well-timed step in marching; +indeed, the first signal for battle is given to the +Spartans by the flute. That is how they managed +to conquer everybody, with music and rhythm to +lead them.

+ +

+Even now you may see their young men studying +dancing quite as much as fighting under arms. +When they have stopped sparring and exchanging +blow for blow with each other, their contest ends +in dancing, and a flute-player sits in the middle, +playing them a tune and marking time with his foot, +while they, following one another in line, perform +figures of all sorts in rhythmic step, now those of + + + + + + +war and presently those of the choral dance, that +are dear to Dionysus and Aphrodite. +

+ +

+That is why +the song which they sing while dancing is an invocation of Aphrodite and of the Loves, that they may +join their revel and their dances. The second of the +songs, moreover—for two are sung—even contains +instruction how to dance: “Set your foot before you, +lads,” it says, “and frolic yet more featly,”

We have no knowledge of these two songs from any other sources. Lucian’s quotation from the second is given among the Carmina Popularia by Bergk (17) and Diehl (22).

that is, +dance better.

+ +

+The same sort of thing is done by those who dance +what is called the String of Beads. +

+ +

+That is a dance +of boys and girls together who move in a row and +truly resemble a string of beads. The boy precedes, +doing the steps and postures of young manhood, +and those which later he will use in war, while the +maiden follows, showing how to do the women’s +dance with propriety ; fence the string is beaded +with modesty and with manliness. In like manner +their Bareskin Plays are dancing.

Very little is known about the Spartan “Bareskin Plays” except that they included processional choruses of naked youths which competed with each other in dancing and singing, in a place called the Chorus, near the agora.

+

+ +

+Taking it that you have read what Homer has to +say about Ariadne in “The Shield,” and about the +chorus that Daedalus fashioned for her,

Iliad, XVIII, 593.

I pass it +by; as also the two dancers whom the poet there +calls tumblers, who lead the chorus, and again what +he says in that same “Shield” : ‘ Youthful dancers +were circling”; which was worked into the shield +by Hephaestus as something especially beautiful.

Iliad, XVIII, 605-606.

+And that the Phaeacians should delight in dancing + + + + + + + + + +was very natural, since they were people of refinement and they lived in utter bliss. In fact, Homer +has represented Odysseus as admiring this in them +above all else and watching “the twinkling of their +feet.””

Odyssey, VITI, 256-258.

+

+ +

+In Thessaly the cultivation of dancing made such +progress that they used to call their front-rank +men and champions “fore-dancers.”” This is +demonstrated by the inscriptions upon the statues +which they dedicated in honour of those who showed +prowess in battle. “The citie,” they say, “hath +esteemed him fore-dancer;” and again, “To +Eilation the folk hath sett up thys ymage for that +he danced the bataille well.”

No such inscriptions are known to us, and I fear there is little likelihood that the soil of Thessaly will ever confirm the testimony of Lycinus.

+

+ +

+I forbear to say that not a single ancient mysterycult can be found that is without dancing, since they +were established, of course, by Orpheus and Musaeus, +the best dancers of that time, who included it +in their prescriptions as something exceptionally» +beautiful to be initiated with rhythm and dancing. +To prove that this is so, although it behoves me to +observe silence about the rites on account of the +uninitiate, nevertheless there is one thing that +everybody has heard; namely, that those who let +out the mysteries in conversation are commonly +said to “dance them out.” +

+ +

+At Delos, indeed, even the sacrifices were not +without dancing, but were performed with that +and with music. Choirs of boys came together, +and while they moved and sang to the accompaniment of flute and lyre, those who had been selected +from among them as the best performed an interpre- + + + + + + +tative dance. Indeed, the songs that were written +for these choirs were called Hyporchemes (interpretative dances), and lyric poetry is full of them.

That the “hyporchematic” style of dancing was interpretative, which in Lucian’s description of it is only implicit, is expressly stated by Athenaeus (I, 15 D).. In previously Forming to it as “dance accompanying song” (τὴν πρὸς τὴν ᾠδὴν ὄρχησις), he seems to agree with Lucian in the point that its ormers do not themselves sing. Elsewhere in his work (XIV, 6310) he gives a definition (from Aristocles) that is diametrically opposed: “when the chorus dances si Bad But this is connected with a highly theoretical classification of dances under six heads, three of which are dramatic (tragic, comic, satyric) and three lyric (pyrrhic, gymnopaedio, ype hematio). was we know that gymnopaedic c need singing,” it seems pretty clear that the definition of “hyporehematic ’» has been incorrectly transmitted in the text.

+ +

+ +

+Yet why do I talk to you of the Greeks? Even +the Indians, when they get up in the morning and +pray to the sun, instead of doing as we do, who think +that when we have kissed our hand the prayer is +complete, face the sunrise and welcome the God +of Day with dancing, posturing in silence and imitating the dance of the god; and that, to the Indians, +is prayer and dance and sacrifice all in one. So +they propitiate their god with those rites twice each +day, when it begins and when it declines. +

+ +

+The Ethiopians, moreover, even in waging war, +do it dancing, and an Ethiopian may not let fly the +shaft that he has taken from his head (for they use +the head in place of a quiver, binding the shafts +about it like rays) unless he has first danced, menacing +the enemy by his attitude and terrifying him in +advance by his prancing.

Heliodorus i in the La opica (IX, 19) goes into greater detail. Cf. also H. P. L’Orange, Symbolae Osloenses XII (1934), 105-113, who calls attention to representations of Roman auxiliaries with arrows bound to their heads in the frieze of the Arch of Constantine.

+

+ +

+Since we have spoken of India and of Ethiopia, +it will repay us to make an imaginary descent into +Egypt, their neighbour. For it seems to me that the +ancient myth about Proteus the Egyptian means +nothing else than that he was a dancer, an imitative + + + + + + +fellow, able to shape himself and change himself +into anything, so that he could imitate even the +liquidity of water and the sharpness of fire in the +liveliness of his movement; yes, the fierceness of a +lion, the rage of a leopard, the quivering of a tree, and +in a word whatever he wished. Mythology, however, +on taking it over, described his nature in terms more +paradoxical, as if he became what he imitated. Now +just that thing is characteristic of the dancers to-day, +who certainly may be seen changing swiftly at the cue +and imitating Proteus himself. And we must suppose that in Empusa, who changes into countless +forms, some such person has been handed down by +mythology.

Empusa, one of Hecate’s associates, used to frighten people by appearing suddenly out of dark places in one orrid form or another; she seems to have been particularly given to manifesting herself with legs like those of an ass.

+

+ +

+Next in order, it is proper that we should not forget +that Roman dance which the best-born among them, +called Salii (which is the name of a priesthood), +perform in honour of Ares, the most bellicose of the +gods—a dance which is at once very majestic and very +sacred. + +

+ +

+ +And a Bithynian story, not very divergent, +moreover, from those current in Italy, says that +Priapus, a warlike deity, one of the Titans, I +suppose, or one of the Idaean Dactyls who made a +business of giving lessons in fencing, had Ares +put into his charge by Hera while Ares was still a +boy, though hard-muscled and immoderately virile ; +and that he did not teach him to handle weapons +until he had made him a perfect dancer. Indeed, +for this he even got a pension from Hera, to receive + + + + +from Ares in perpetuity a tenth of all that accrued +to him in war.

This Bithynian myth of Priapus is not recorded elsewhere, but as it is known that Priapus was held in high honour there, it may well be that he was associated with Ares and that dances played a part in the cult.

+

+ +

+As to the Dionysiac and Bacchic rites, I expect you +are not waiting for me to tell you that every bit of +them was dancing. In fact, their most typical dances, +which are three in number, the Cordax, the Sicinnis, +and the Emmeleia, were invented by the attendants +of Dionysus, the Satyrs, who named them all after +themselves,

The drama belonged to Dionysus, and each form of it had its typical dance, that of tragedy being the Emmeleia, that of comedy the Cordax, and that of the satyr-play the Sicinnis (Ath., I, 208; cf. below, §26). That they were named from satyrs seems to be Lucian’s own idea, though the Sicinnis was sometimes said to owe its name to its Cretan or barbarian inventor.

and it was by the exercise of this art, +they say, that Dionysus subdued the Tyrrhenians, +the Indians, and the Lydians, dancing into subjection +with his bands of revellers a multitude so warlike. +

+ +

+Therefore, you amazing fellow, take care that it +isn’t impious to denounce a practice at once divine +and mystic, cultivated by so many gods, performed +in their honour, and affording at once amusement +and profitable instruction in such degree ! +

+ +

Another thing surprises me in you, since I know +that you are a great lover of Homer and Hesiod—I +am going back, you see, to the poets once more— +how you dare contradict them when they praise +dancing above all things else. When Homer +enumerated all that is sweetest and best—sleep, +love, song, and dance

Iliad, XIII, 636 ff.

—it was this alone that he +called “blameless,” and what is more, he ascribes +sweetness to song; but both these things pertain +to the dancer’s art, both dulcet song and blameless + + + + + + +dancing—which you now take it into your head to +blame! And again, in another part of his poetry:

Iliad, XIII, 730, 731. But after épynordy Lucian substitutes for ἐτέρῳ κίθαριν καὶ ἀοιδήν the close of Odyssey, I, 421.

+ + + +One man getteth from God the gift of achievement in warfare, +One, the art of the dance, and song that stirreth the heart-strings. + +The Theogony. + + +Singing combined with dancing does in truth stir the +heart-strings, and it is the choicest gift of the gods. +Also, it appears that in classifying all activities +under two heads, war and peace, Homer has set +off against those of war these, and: these only, as +peerless. +

+ +

+As for Hesiod, who was not told by +someone else about the dancing of the Muses but +saw it himself at break of day, he begins his poem ? +by saying about them as the highest possible praise +that they “dance with delicate footfall about the +violet waters,” circling round the altar of their sire. +

+ +

In spite of this, my high-spirited friend, you +insult dancing almost to the point of quarrelling +with the wade and yet Socrates +

+ +

+ (the wisest of +men, if we may believe Apollo, who said so) not +only commended it but wanted to learn it, attributing +the greatest value to observance of rhythm and +music, to harmonious movement and to gracefulness +of limb; and he was not ashamed, aged as he was, +to consider it one of the most important subjects +of study.

In the Symposium of Xenophon (II, 15-16) Socrates commends dancing as an exercise, and expresses a desire to learn figures that he has just seen. Cf. Diog. Laert., II, 5, 15.

He would, of course, be uncommonly +enthusiastic over dancing, since he did not hesitate +to study even what was trivial, and not only used to +attend the schools of the flute-girls, but did not + + + + + + +disdain to listen to serious discourse from Aspasia, a +courtesan.

See Plato, Menexenus, 2358 and249c; Xen., Oecon., II, 14.

Yet the art was just beginning when he +saw it then, and had not yet been elaborated to such +a high degree of beauty. If he could see those who +now have advanced it to the utmost, that man, I +am sure, dropping everything else, would have +given his attention to this spectacle alone; and he +would not have had his young friends learn anything +else in preference to it. +

+ +

+Again, it seems to me that when you praise comedy +and tragedy, you have forgotten that in each of them +there is a special form of dance; that is to say, the +tragic is the Emmeleia and the comic the Cordax, +though sometimes a third form, the Sicinnis, is included also.

The Sicinnis, though regarded as the characteristic dance of the satyr-play, was sometimes presented in comedy.

But since at the outset you gave greater +honour to tragedy and comedy and cyclic fluteplayers and singing with the lyre than to the dance, +calling these competitive and therefore grand— +come, let us now compare each one of them with the +dance. And yet, suppose we omit the flute, if you +do not mind, and the lyre, since they are parts of the +dancer’s paraphernalia. +

+ +

+As far as tragedy is concerned, let us form our +first opinion of its character from its outward semblance. What a repulsive and at the same time +frightful spectacle is a man tricked out to disproportionate stature, mounted upon high clogs, wearing +a mask that reaches up above his head, with a mouth +that is set in a vast yawn as if he meant to swallow +up the spectators! I forbear to speak of pads for + + + + + +the breast and pads for the paunch, wherewith he +puts on an adscititious, counterfeit corpulence, so that +the disproportion in height may not betray itself +the more conspicuously in a slender figure. Then +too, inside all this, you have the man himself bawling +out, bending forward and backward, sometimes +actually singing his lines, and (what is surely the +height of unseemliness) melodising his calamities, +holding himself answerable for nothing but his voice, +as everything else has been attended to by the poets, +who lived at some time in the distant past. To be +sure, as long as he is an Andromache or a Hecuba, +his singing can be tolerated; but when he enters +as Heracles in person and warbles a ditty, forgetting +himself and taking no shame either for the lion-skin +that he is wearing or for the club, a man in his right +mind may properly term the thing a solecism.

I.e., it is in art what a solecism is in grammar.

+ +

+ +

+ +And by the way, the charge you were bringing +against the dance, that men imitate women, would +be a common charge against both tragedy and +comedy. Indeed, in them the female parts outnumber the male! + +

+ +

+ +Moreover, comedy accounts the +ridiculousness of the masks themselves as part of +what is pleasing in her; for example, the masks of +Davuses and Tibiuses,

Names of slaves in comedy.

and of cooks. +

+ +

On the other hand, that the appearance of the +dancer is seemly and becoming needs no assertion +on my part, for it is patent to all who are not blind. +His mask itself is most beautiful, and suited to the +drama that forms the theme; its mouth is not wide +open, as with tragedy and comedy, but closed, for +he has many people who do the shouting in his +stead. + +

+ +

+ In the past, to be sure, they themselves +both danced and sang; but afterwards, since the + + + + + + +panting that came of their movement disturbed their +singing, it seemed better that others should accompany them with song. +

+ +

+The themes of tragedy and the dance are common +to both, and there is no difference between those +of the one and those of the other, except that the +themes of the dance are more varied and more unhackneyed, and they contain countless vicissitudes. +

+ +

+If the dance does not feature in contests, I maintain +that it is because the governors of the games thought +the thing too important and too grand to be called +into competition. I forbear to mention that a city +in Italy, the fairest that belongs to the Chalcidian +race, has added it, by way of embellishment, to +the games that are held there.

The allusion is to Naples and to the important games instituted there by Augustus in 2 a.d., on which see R. M. Geer, “The Greek Games at Naples,” Transactions of the American Philological Association, LXVI (1935), especially n. 19 in regard to the inclusion of pantomimic contests. rR 2

+

+ +

+At this point I should like to defend the numerous +omissions in my account, that I may not create an +impression that I lack sense or learning. I am not +unaware that many before our time who have +written about the dance have made it the chief matter +of their essays to enumerate all its forms and list +their names, telling what each is like and by whom +it was discovered, thinking to make a display of wide +learning thereby. But for my own part, first and +foremost, I think that to be zealous about these +things is tasteless, pedantic, and as far as I am concerned, out of place, and for that reason I pass them +over. +

+ +

+Besides, I want you to understand and remember that the topic which I have proposed for +myself at present is not to give the history of every +form of the dance, and I have not taken it upon +myself as the aim of my discussion to enumerate + + + + + +names of dances, except for the few that I mentioned +at the outset, in touching upon the more characteristic of them. No, at present anyhow, the chief +object of my discussion is to praise the dance as +it now exists and to show how much that is pleasurable and profitable it comprises in its embrace, +although it did not begin to attain such a height of +beauty in days of old, but in the time of Augustus, +approximately.

See Athenaeus I, 20D, where Bathyllus and Pylades are given as its inventors, on the authority of Aristonicus.

+ +

+ +

+Those early forms were roots, so to speak, or +initial stages, of the dance; but the flowering of +it and the consummate fruition, which precisely +at this moment has been brought to the highest +point of perfection—that is what our discussion +treats of, omitting the Tongs and the Crane-dance

The Tongs seems to have involved the performance of entrechats (Eustathius on Odyss., VIII, p. 1161). The Cranedance was said to have been first danced about the altar at Delos by Theseus and his companions, imitating the escape from the Labyrinth (Pollux, IV, 101).

+and so forth as no longer having anything to do with +the dancing of to-day. And as to that “Phrygian” +form of the dance, the one that accompanied wine and +revelry, performed amidst drunkenness, generally +by peasants who executed, to the music of flutes +played by women, violent and trying gambols still +prevalent in the country districts, that too I have +not omitted out of ignorance but because those +gambols have nothing to do with our present dance. +As you know, Plato in the Laws praises certain +forms of the dance, but strongly condemns certain +others, dividing them with reference to what is + + + + + +pleasurable and profitable and rejecting the more +unseemly sorts, but valuing and admiring the rest.

Laws, VII, 814-816 c.

+

+ +

+About the dance itself, let this suffice; for it would +be tasteless to prolong my discussion by taking up +everything. What qualifications the dancer on his +part ought to have, how he should have been trained, +what he should have studied, and by what means +he should strengthen his work, I shall now set forth +for you, to show you that Dance is not one of the +facile arts that can be plied without pains, but +reaches to the very summit of all culture, not only +in music but in rhythm and metre, and especially +in your own favourite, philosophy, both physics and +ethics. To be sure, Dance accounts philosophy’s +inordinate interest in dialectics inappropriate to +herself. From rhetoric, however, she has not held +aloof, but has her part in that too, inasmuch as +she is given to depicting character and emotion, +of which the orators also are fond. And she has not +kept away from painting and sculpture, but manifestly copies above all else the rhythm that is in +them, so that neither Phidias nor Apelles seems at +all superior to her. +

+ +

+Before all else, however, it behoves her to enjoy +the favour of Mnemosyne and her daughter Polymnia, +and she endeavours to remember everything. Like +Calchas in Homer, the dancer must know “what is, +and what shall be, and was of old,”

Iliad, I, 70.

so thoroughly +that nothing will escape him, but his memory of it +all will be prompt. To be sure, it professes in the +main to be a science of imitation and portrayal, of +revealing what is in the mind and making intelligible + + + + + +what is obscure. What Thucydides said of Pericles +in praising the man would also be the highest possible +commendation of a dancer, “to know what is meet +and express it;”

Thucydides, IT, 60.

and by expressing I mean the +intelligibility of his postures. But his whole +accoutrement for the work is ancient story, as I +have said, and the prompt recollection and graceful +presentation of it. + +

+ +

+Beginning with Chaos and the +primal origin of the world, he must know everything +down to the story of Cleopatra the Egyptian.

The compendium of mythology that follows is notable not only for its brevity but for its arrangement on geographical lines, which is unique, and I think was ado: by Lucian as an aid to memory, since the passage was clearly composed off-hand and very little retouched. He must have thought of it not only as displaying his own command of mythology and knowledge of what Pindar calls “the short road” in story-telling, but as a help to dancers, libretto-writers, and audiences, and incidentally of interest to the latter as a memorytest (cf. True Story, 1; The Dead Come to Life, 6; Mistaken Critic, 6). This is certainly the way in which most of its readers will want to use it now. Those who, perhaps from interest in it as a dancer’s repertory, wish to study it and find the notes given here and the further hints in the Index insufficient to their purpose should make use of Sir J. G. frazer’s Apollodorus (L.C.L.), which will make it all plain sailing.

+Let this be the range we prescribe for the dancer’s +learning, and let him know thoroughly all that lies +within it: the castration of Uranus, the begetting of +Aphrodite, the battle of the Titans, the birth of Zeus, +the stratagem of Rhea, the substitution of the stone, +the fetters of Cronus, the casting of lots among the +three brothers.

Zeus, Poseidon, and Hades, for their respective dominions.

+

+ +

+ Then, in order, the revolt of the +Giants, the theft of fire, the fashioning of man,

The allusion is not to the making of Pandora, but to the legend of the moulding of man out of earth and water by Prometheus, with the help of Athena, who supplied the breath of life: see Lucian’s Prometheus, 1, and 11-17; A Literary Prometheus, 4; and Frazer on Apollodorus I, 7, 1, to whose references add Callimachus, Fr. 87 and Fr. 133 Schn. (Mair [L.C.L.], pp. 292, 310). It took place at Iconium in Lycaonia; cf. Stephanus of Byzantium, s.v. Ixdévov.

+the punishment of Prometheus, the power of the two +Erotes;

The ancient cosmogonic Eros of § 7, and the son of Aphrodite.

and after that, the errancy of Delos, the + + + + + + + + + +travail of Leto, the killing of Pytho, the plot of +Tityus, and the discovery of earths’ central point +by the flight of the eagles.

Two eagles let fly by Zeus, one from the east, the other from the west, met at Delphi; the Navel-stone (Omphalos) marked the spot, the centre of the earth, and had two eagles of gold set up by it (Pindar, Pyth., IV, 6, with the scholia; Frazer, Pausanias, Vol. V, pp. 314-315).

+

+ +

+Next comes Deucalion, with the great shipwreck +of life in his time, and the single ark conserving a +remnant of the human race, and men created afresh +from stones. Then the dismemberment of Iacchus,

Dionysus Zagreus (Sabazius), son of Persephone, was dismembered by the Titans, boiled in a cauldron, and eaten; Zeus swallowed his heart. He was reborn as Iacchus.

+the trick of Hera,

Inducing Semele to beg Zeus to come to her in all his majesty.

the burning of Semele, the double +birth of Dionysus, the story of Athena and the story +of Hephaestus and Erichthonius, the rivalry for +Attica, Halirrhothius and the first trial on the +Areopagus, and in a word, Attic mythology complete ; +

+ +

+but particularly the wandering of Demeter, the +finding of Core, the visit to Celeus, the husbandry +of Triptolemus; the vine-planting of Icarius, and +the sad fate of Erigone; the story of Boreas, of +Oreithyia, of Theseus and Aegeus. Also, the +reception of Medea and her later flight to Persia, +the daughters of Erechtheus, and the daughters of +Pandion, with what they suffered and did in Thrace. +Then Acamas, Phyllis,

The Thracian princess Phyllis hanged herself because her lover, one of the sons of Theseus, did not return to her. As the story is usually told, the lover was Demophon (Apoll., Epit., vi, 16-17; Ovid, Herotdes, ii). Another version, however, gave ‘that part to Acamas (Aeschines, II, 31), and that is probably Lucian’s intention here. But it is also possible that he expects us to supply from memory the name of Demophon in connection with that of Phyllis, and to associate with that of Acamas his affair with Laodice, daughter of Priam, who came to him self-invited (Lycophron, Alez., 496), and later, at the fall of Troy, gave him Munitus, the son she had borne him, and was herself swallowed up by the earth.

the first rape of Helen, the +campaign of the Dioscuri against the city, the fate + + + + + + + + +of Hippolytus, and the return of the Heracleidae ; +for all this may properly be considered Attic.

+ +

+These Athenian tales that I have run over are +a very few by way of example out of the many that +have been omitted. +

+ +

+And next comes Megara, with +Nisus and Scylia, the purple lock, the expedient of +Minos, and his ingratitude towards his benefactress.

Minos tied her to the stern of his ship and dragged her in its wake. In representing this as an “expedient,” Lucian seems to be thinking of it as Minos’ way of carrying out a revious bargain with Scylla to “take her with him,” or the ike. So Tarpeia bargained with the Sabines for what they had on their arms, expecting their bracelets; but they crushed her with their shields.

+To these succeed Cithaeron, with all that befell the +Thebans and the house of Labdacus; the advent +of Cadmus, the heifer’s taking ground, the serpent’s +teeth, and the emergence of the Sown Men; further, +the transformation of Cadmus into a serpent, the +rising of the walls to the music of the lyre, the +madness of the wall-builder,

Amphion, who went mad of grief over the slaying of his and Niobe’s children by Apollo and Artemis.

the boastfulness of his +wife Niobe, and her grief-stricken silence, the story +of Pentheus and of Actaeon, the story of Oedipus, +Heracles with all his labours, and the murder of his +children. +

+ +

+Then comes Corinth, also full of myths, since she +has Glauce and Creon, and before them Bellerophon +and Stheneboea, and the quarrel between Helius +and Poseidon;

For the possession of Corinth; Briareus, as mediator, awarded the Isthmus to Poseidon, Acro-Corinth to Helius.

afterwards, the madness of Athamas, +the flight of the children of Nephele through the +air on the back of the ram, and the reception of Ino +and Melicertes.

In Corinth, as the sea-divinities Palaemon and Leucothea.

+ + + + + + + +

+ +

+Next is the story of the descendants of Pelops, +with Mycenae and what happened there, and +previously—Inachus, Io, and her warder Argus; +Atreus, Thyestes, Aerope, and the golden lamb; +the defloration of Pelopeia;

Daughter of Thyestes, and by him mother of Aegisthus (Hyginus 87 and 88; cf. Frazer, Apollodorus, II, p. 168, n. 1). She is mentioned as a pantomimic réle by Juvenal, VII, 92: praefectos Pelopea facit, Philomela tribunos.

the slaying of Agamemnon, and the punishment of Clytemestra. Even +before that, the expedition of the Seven Captains, +with Adrastus’ reception of the exiles who became +his sons-in-law, and the oracle about them,

One of Adrastus’ daughters was to wed a boar, the other a lion. Tydeus had a boar for his shield-device, Polynices a lion.

the +refusal to bury the fallen, and the death of Antigone +and Menoeceus on that account. + +

+ +

+Also what happened on Nemean soil, the story of Hypsipyle and +Archemorus, is very essential for the dancer to +remember.

Just why it should be so essential is not very obvious. The infant Archemorus was killed by a dragon when his nurse Hypsipyle left him at a spring in order to point out the way to Thebes to the army of the seven chieftains. But Lucian’s remark may have been called forth by the thought of Hypsipyle’s earlier history as queen of Lemnos—her killing her husband and saving her father, and her love for Jason.

And from an earlier time he will know +the enforced virginity of Danae, the birth of Perseus, +and the quest of the Gorgons which he assumed. +Related to this is the Ethiopian tale of Cassiopea, +Andromeda, and Cepheus, who have been placed +in the roll of constellations by the faith of men of +after time. And he will also know that ancient +tale of Aegyptus and Danaus, and the bride-night +plot. +

+ +

+Sparta, too, affords not a few stories of this sort :

One wonders whether Lucian’s omission of the story of Leda is careless or intentional.

+Hyacinthus, and Apollo’s rival, Zephyrus; the lad’s +slaying with the discus, the flower that came from +the blood, and the word of woe (AI) that is written + + + + + + + + +on it.

The tale is told by Lucian in Dialogues of the Gods, 16 (14), and there too the scene is laid in Sparta; cf. Apoll., III, 10, 3. It figured also among the tales of Northern Greece (Apoll., I, 3, 3).

Also the resurrection of Tyndareus, and +Zeus’s anger at Asclepius over it. Further, the +entertainment of Paris and the rape of Helen, after +his judgement in the matter of the apple. +

+ +

+For we +must recognise that there is a connecting bond +between Spartan story and that of Troy, which is +copious and full of parts to play; in fact, for each +person who fell there, a drama offers itself to the +theatre. These themes must be kept in mind above +all others, from the time of the rape straight through +to what happened in the “Home-farings,” with +the wandering of Aeneas and the love of Dido.

Dido’s story essentially as it was told in the Greek of Tinaeus may still be read in the Latin of Justin (XVIII, 4-8); but Aeneas played no part in it. His introduction into it cannot be traced further back than Naevius. It probably came to Lucian by way of Vergil, from whom, however, it is hardly likely that he derived it at first hand.

+

+ +

The dramas that centre upon Orestes, including +that hero’s adventures in Scythia, are not alien to +all this; and what went before is not incongruous, +either, but akin to the story of Troy—the virgin +life of Achilles in Scyros, the madness of Odysseus, +the marooning of Philoctetes, and, in general, +the whole wandering of Odysseus, including Circe, +Telegonus,

Telegonus, the son of Circe and Odysseus, does not appear in the Odyssey, but was the hero of a late sequel to it, the Telegony. Its content is reflected in an abstract by Proclus (Evelyn White, Hesiod, etc. [L.C.L.], p. 530) and in Apoll., Epit., VII, 34-37. In stating that its author represented Telegonus as Odysseus’ son by Calypso, Eustathius is manifestly in error, for the part played by Circe in the conclusion of the story makes it certain that Circe was his mother.

Aeolus’ sway over the winds, and all +the rest of it, to the punishment of the suitors. +Also, preceding this, the plot against Palamedes, and +the wrath of Nauplius, the madness of Ajax, and the +death of the other Ajax among the rocks. + + + + + + +

+ +

+Elis too has many subjects for those who essay +the dance—Oenomaus and Myrtilus, Cronus and +Zeus, and the first contestants in the Olympic games ;

Probably the wrestling match between Cronus and Zeus, by which Zeus won possession of Olympia, is meant here rather than the games in which the gods competed under the presidency of Zeus (Paus., V, 7, 10), or the wrestling match between Zeus and Heracles (Lyc., 39-43), or the games held by Heracles, in which the competitors were his contemporaries (Pindar, Ol., X, 60-75).

+

+ +

+and the Arcadian mythology also is copious—the +flight of Daphne, the transformation of Callisto +into a wild beast, the drunken riot of the Centaurs, +the birth of Pan, the love of Alpheus, and his journey +into foreign parts beneath the sea. +

+ +

+Indeed, even if you go to Crete in fancy, the dance +garners very many contributions from there— +Europe, Pasiphae, both the bulls,

The Minotaur, and the bull that fathered him.

the labyrinth, +Ariadne, Phaedra, Androgeos, Daedalus and Icarus, +Glaucus and the soothsaying skill of Polyidus, and +Talus, the bronze roundsman of Crete. + +

+ +

+Or if you +cross over to Aetolia, there too the dance finds a +great deal—Althea, Meleager, Atalanta, the brand, +the wrestling-match between Heracles and the river +(Achelous), the birth of the Sirens,

Clearly Lucian has in mind the legend that made them daughters of Earth (Eur., Hel., 168), engendered of the blood that dropped from the wound of Achelous, inflicted by Heracles through breaking off one of his horns (Libanius, Progymn., 4).

the emergence +of the Echinades,

Five of the Echinades were nymphs, turned into islands for their failure to invite Achelous to a sacrifice. A sixth, Perimele, was a maiden who was thrown into the sea by her father because she had given herself to Achelous; in answer to Achelous’ prayer, Poseidon changed her into an island. So, at all events, says Ovid (Met., VIII, 577-610).

and the settlement of Alemaeon +there after his madness; then Nessus, and the +jealousy of Deianeira, and, consequent upon it, +the pyre in Oeta. +

+ +

+Thrace also has much that is essential to one who +intends to dance—Orpheus, his dismemberment +and his talking head that voyaged on the lyre;

The story of the head of Orpheus is told by Lucian in The Ignorant Book-Collector, 11-12 (Vol. III, pp. 188 ff.).

+ + + + + + + + +Haemus and Rhodope; the punishment of Lycurgus ; +

+ +

+ +and Thessaly affords still more—Pelias, Jason, +Alcestis, the expedition of the fifty youths, the Argo +and her talking keel, the incidents at Lemnos, +Aeétes, the dream of Medea,

Apollonius of Rhodes (III, 616-682) describes at some length a dream of Medea’s, shortly after the arrival of Jason, to the effect that he came to win her, that she helped him with the oxen; that she was chosen to arbitrate the strife that arose, and decided in Jason’s favour; whereupon her parents clamoured, and she awoke. Since this dream is not traditional, its inclusion in Lucian’s list is perhaps to be explained by assuming that he knew of its actual use as a pantomimic theme.

the dismemberment +of Apsyrtus, the happenings of the cruise, +

+ +

+and after +that, Protesilaus and Laodameia. +

+ +

If you cross the sea again to Asia, there are many +dramas there—Samos, at the outset, with the fate +of Polycrates and his daughter’s wanderings, extending to Persia,

This allusion is puzzling. Nothing about the daughter of Polycrates is known to us except that she foretold her father’s death through a dream (Herod., III, 124). Since Herodotus tells also how Syloson, the brother of Polycrates, went to Egypt as an exile, earned the gratitude of Darius, who was serving there as a guardsman, by giving him a cloak which Darius coveted and sought to buy, and later, after the death of Polycrates, visited Susa and obtained from Darius his restoration to Samos and establishment as ruler of the island, it has been thought that Lucian has been guilty of confusing the brother with the daughter. But Lucian was a little too well acquainted with Herodotus (and the world with the story of Syloson’s cloak) to make this quite credible. A gap in the text here is easily possible, but it may also be that Hellenistic imagination gave the daughter a romantic history which dancers had selected for portrayal.

and the stories that are still +older—the loquaciousness of Tantalus, the feast +of the gods at his house, the butchering of Pelops, +and his shoulder of ivory. +

+ +

+In Italy, moreover, we have the Eridanus, and +Phaethon, and the poplars that are his sisters, +mourning and weeping amber. + +

+ +

+ And a man of +the sort I have in mind will know about the +Hesperides, too, and the dragon that guards the +golden fruit, and the toil of Atlas, and about Geryon, +and the lifting of his cattle from Erytheia. +

+ +

+And + + + + + + +he will not fail to know all the fabulous transformations, the people who have been changed into trees or +beasts or birds, and the women who have turned into +men; Caeneus, I mean, and Tiresias, and their like.

Caeneus and Tiresias are coupled also in Gallus, 19. On Caeneus, a woman who at her own request was changed by Poseidon into a man, see especially Sir J. G. Frazer’s note on Apoll., Epit., I, 22.

+

+ +

+In Phoenicia he will know about Myrrha

Mother of Adonis, called Smyrna by Apollodorus (III, 14, 4); cf. Ovid, Met., X, 298-518.

and that +Syrian tale of dissevered woe,

The words ‘néyBos epiléierar: which I have translated “dissevered woe,” seem to me to be certainly sound, and to reflect the identification of Adonis with Osiris then current, the piecemeal recovery of his dismembered body (with, no doubt, renewed mourning over every part), and in particular, the coming of the head to Byblus; see Lucian’s Dea Syria, 7 (IV, p. 344). The phrase is very similar to the λακιστὸν μόρον (“piecemeal doom”) which Lucian quotes (from a lost tragedy) in the Piscator 2 (III, p. 3), and may have been suggested by it. On “Assyrian” for Syrian, see the Index.

as well as the more +recent happenings that followed the establishment +of Macedonian rule, the bold deeds of Antipater +as well as those at the court of Seleucus over +the affections of Stratonice.

The allusion to Antipater is inexplicable, unless it is to the son of Cassander, who murdered his mother (Justin., XVI, 1, 1). The story of Antiochus’ love for Stratonice, the wife of his father, Seleucus Nicator, its detection by 4 physician, and the father’s resignation of wife and kingdom to his son is a favourite with Lucian, and is told in Dea Syria, 17-18 (IV, pp. 360 ff.).

+

+ +

+Since Egyptian tales +are somewhat mystic, he will know them, but will +present them more symbolically; I mean Epaphus +and Osiris and the transfigurations of the gods +into their bestial forms. +

+ +

Before all else, however, he will know the stories +of their loves, including the loves of Zeus himself, +and all the forms into which he changed himself, +

+ +

+and +also the whole show in the realm of Hades, with the +punishments and the reasons for each, and how the +comradeship of Peirithous and Theseus brought +them even to Hades. + +

+ +

+To sum it up, he will not be +ignorant of anything that is told by Homer and +Hesiod and the best poets, and above all by tragedy. + + + + + + + +

+ +

+These are a very few themes that I have selected +out of many, or rather out of an infinite number, +and set down as the more important, leaving the rest +for the poets to sing of, for the dancers themselves +to present, and for you to add, finding them by +their likeness to those already mentioned, all of +which must lie ready, provided and stored by the +dancer in advance to meet every occasion. + +

+ +

+Since he is imitative and undertakes to present +by means of movements all that is being sung, it +is essential for him, as for the orators, to cultivate +clearness, so that everything which he presents will +be intelligible, requiring no interpreter. No, in the +words of the Delphic oracle,

That given to Croesus, Herod., I, 47; there was, of course, no reference to dancing in it. The maid of Pytho vaunted her knowledge of the number of the sands and the measure of the sea and her ability to understand the mute and hear the silent, before demonstrating her power by replying to the testquestion “What is Croesus now doing” with the answer that she could smell turtle and lamb boiling in a bronze pot with a lid of bronze. That response, we are told, hit the mark.

whosoever beholds +dancing must be able “to understand the mute +and hear the silent” dancer. +

+ +

+That is just what happened, they say, in the case +of Demetrius the Cynic. He too was denouncing +the dance just as you do, saying that the dancer +was a mere adjunct to the flute and the pipes and the +stamping, himself contributing nothing to the +presentation but making absolutely meaningless, +idle movements with no sense in them at all; but +that people were duped by the accessories of the +business—the silk vestments, the beautiful mask, +the flute and its quavers, and the sweet voices of the +singers, by all of which the dancer’s business, itself +amounting to nothing at all, was embellished. +Thereupon the dancer at that time, under Nero, + + + + + +in high repute, who was no fool, they say, and +excelled, if ever a man did, in remembrance of +legends and beauty of movement,

Probably the first of the several famous dancers who took Paris as their stage name, of whom the emperor, some said, was so jealous that he put him to death (Suetonius, Nero, 54).

made a request +of Demetrius that was very reasonable, I think—to +see him dancing and then accuse him; he promised, +indeed, to perform for him without flute or songs. +That is what he did; enjoining silence upon the +stampers and flute-players and upon the chorus +itself, quite unsupported, he danced the amours of +Aphrodite and Ares, Helius tattling, Hephaestus +laying his plot and trapping both of them with his +entangling bonds, the gods who came in on them, +portrayed individually, Aphrodite ashamed, Ares +seeking cover and begging for mercy, and everything +that belongs to this story,

Homer, Odyssey, VIII, 266-320; cf. Lucian, Deor. Dial., 21 (17).

in such wise that Demetrius +was delighted beyond measure with what was taking +place and paid the highest possible tribute to the +dancer; he raised his voice and shouted at the top +of his lungs: ‘I hear the story that you are acting, +man, I do not just see it; you seem to me to be +talking with your very hands!” +

+ +

+Since we are under Nero in fancy, I wish to tell +the remark of a barbarian concerning the same +dancer, which may be considered a very great tribute +to his art. One of the barbarians from Pontus, a +man of royal blood, came to Nero on some business +or other, and among other entertainments saw that +dancer perform so vividly that although he could +not follow what was being sung—he was but half +Hellenised, as it happened—he understood every- + + + + + +thing. So when it came to be time for him to go back +to his own country, Nero, in saying good-bye, +urged him to ask for anything that he wanted, and +promised to give it him. “If you give me the +dancer,’ said he, “you will please me mightily!” +When Nero asked, “What good would he be to you +there?”, he replied, “I have barbarian neighbours +who do not speak the same language, and it is not +easy to keep supplied with interpreters for them. +If I am in want of one, therefore, this man will +interpret everything for me by signs.” So deeply +had he been impressed by that disclosure of the distinctness and lucidity of the mimicry of the dance. +

+ +

+The chief occupation and the aim of dancing, as I +have said, is impersonating, which is cultivated in +the same way by the rhetoricians, particularly those +who recite these pieces that they call “exercises”; +for in their case also there is nothing which we +commend more highly than their accommodating +themselves to the roles which they assume, so that +what they say is not inappropriate to the princes +or tyrant-slayers or poor people or farmers whom +they introduce, but in each of these what is individual +and distinctive is presented. +

+ +

+In that connection I should like to tell you something that was said by another barbarian. Noticing +that the dancer had five masks ready—the drama +had that number of acts—since he saw but the one +dancer, he enquired who were to dance and act the +other roles, and when he learned that the dancer +himself was to act and dance them all, he said; +“I did not realise, my friend, that though you have +only this one body, you have many souls.” + + +

+ +

+Well, that is the way the barbarian viewed it. +And the Greeks of Italy quite appropriately call +the dancer a pantomime, precisely in consequence of +what he does.

The name signifies one who mimics everything.

That poetical precept,

Pindar, Fr. 43 (173) Schroeder; the reference is to the cuttle, which was supposed to take protective colouring to match its background. Cf. Theognis, 215-218.

“My son, +in your converse with all cities keep the way of the +sea-creature that haunts the rocks,” is excellent, +and for the dancer essential; he must cleave close +to his matters and conform himself to each detail +of his plots.

+ +

+In general, the dancer undertakes to present and +enact characters and emotions, introducing now a +lover and now an angry person, one man afflicted +with madness, another with grief, and all this within +fixed bounds. Indeed, the most surprising part of +it is that within the selfsame day at one moment +we are shown Athamas in a frenzy, at another Ino +in terror; presently the same person is Atreus, +and after a little, Thyestes; then Aegisthus, or +Aerope; yet they all are but a single man. +

+ +

+Moreover, the other performances that appeal to +eye and ear contain, each of them, the display of a +single activity; there is either flute or lyre or vocal +music or tragedy’s mummery or comedy’s buffoonery. The dancer, however, has everything at +once, and that equipment of his, we may see, is +varied and comprehensive—the flute, the pipes, the +tapping of feet, the clash of cymbals, the melodious +voice of the actor,

The actor (there seems to have been but one) supported the dancer by assuming secondary roles like the “Odysseus” mentioned below (p. 285). Cf. also p. 394, n. 1, and p. 402, n. l.

the concord of the singers. + + + + + +

+ +

+Then, too, all the rest are activities of one or the +other of the two elements in man, some of them +activities of the soul, some of the body; but in +dancing both are combined. For there is display +of mind in the performance as well as expression of +bodily development, and the most important part +of it is the wisdom that controls the action, and +the fact that nothing is irrational. Indeed, Lesbonax +of Mytilene, a man of excellent parts, called dancers +“handiwise,”

Because of their extensive use of gestures. For the word see also Rhet. Praec.,17 (Vol. IV, p. 157), where it is recommended by the sophist, and Lexiph., 14 (p. 312 of this volume), where it is used by Lexiphanes.

and used to go to see them with the +expectation of returning from the theatre a better +man. Timocrates, too, his teacher, one day, for the +sole and only time, came in by chance, saw a dancer +ply his trade and said: “What a treat for the eyes +my reverence for philosophy has deprived me of!” +

+ +

+If what Plato

Republic, IV, 436-441.

says about the soul is true, the three +parts of it are excellently set forth by the dancer +—the orgillous part when he exhibits a man in a +rage, the covetous part when he enacts lovers, and +the reasoning part when he bridles and governs each +of the different passions; this last, to be sure, is +disseminated through every portion of the dance +just as touch is disseminated through the other +senses.

Touch was considered not only a separate faculty, but an element in the activity of the other four senses, each of which was regarded as based in some sort upon physical contact; for the method of explanation see Lucretius, IV, 324-721.

And in planning for beauty and for +symmetry in the figures of the dance, what else does +he do but confirm the words of Aristotle, who praised +beauty and considered it to be one of the three +parts of the chief good?

Aristotle, Eth. Nicom., I, 8.

Moreover, I have heard +a man express an excessively venturesome opinion + + + + + + + +about the silence of the characters in the dance, to +the effect that it was symbolic of a Pythagorean +tenet.

Cf. Athenaeus, I, 20 p, speaking of the dancer Memphis: “He discloses what the Pythagorean philosophy is, revealing everything to us in silence more clearly than those who profess themselves teachers of the art of speech.”

+

+ +

+Again, some of the other pursuits promise to give +pleasure and others profit, but only the dance has +both; and indeed the profit in it is far more beneficial for being associated with pleasure. How much +more delightful it is to see than young men boxing, +astream with blood, and other young men wrestling +in the dust! Why, the dance often presents them +in a way that is less risky and at the same time more +beautiful and pleasurable. As to the energetic +movement of the dance, its twists and turns and +leaps and back-flung poses, they are really not only +pleasurable to the spectators, but highly healthful +for the performers themselves. I should call it the +most excellent and best balanced of gymnastic exercises, since besides making the body soft, supple and +light, and teaching it to be adroit in shifting, it also +contributes no little strength. +

+ +

+Then why is not dancing a thing of utter harmony, putting a fine edge upon the soul, disciplining +the body, delighting the beholders and teaching +them much that happened of old, to the accompaniment of flute and cymbals and cadenced song and +magic that works its spell through eye and ear +alike? If it is felicity of the human voice that you +seek, where else can you find it or what can you hear +that is more richly vocal or more melodious? If it +is the high-pitched music of the flute or of the syrinx, + + + + +in the dance you may enjoy that also to the full. I +forbear to mention that you will become better in +character through familiarity with such a spectacle, +when you see the assembly detesting misdeeds, weeping over victims of injustice, and in general schooling the characters of the individual spectators. +

+ +

+ +But +let me tell you in conclusion what is particularly to +be commended in our dancers: that they cultivate +equally both strength and suppleness of limb seems +to me as amazing as if the might of Heracles and +the daintiness of Aphrodite were to be manifested +in the same person. +

+ +

+I wish now to depict for you in words what a good +dancer should be like in mind and in body. To be +sure, I have already mentioned most of his mental +qualities. I hold, you know, that he should be +retentive of memory, gifted, intelligent, keenly +inventive, and above all successful in doing the +right thing at the right time; besides, he should be +able to judge poetry, to select the best songs and +melodies, and to reject worthless compositions. +

+ +

+What I propose to unveil now is his body, which will +conform to the canon of Polyclitus. It must be +neither very tall and inordinately lanky, nor short +and dwarfish in build, but exactly the right measure, +without being either fat, which would be fatal to +any illusion, or excessively thin; for that would +suggest skeletons and corpses. +

+ +

+To illustrate, I should like to tell you about the +cat-calls of a certain populace that is not slow to +mark such points. The people of Antioch, a very +talented city which especially honours the dance, +keep such an eye upon everything that is done and +said that nothing ever escapes a man of them. When + + + +a diminutive dancer made his entrance and began +to play Hector, they all cried out in a single voice, +“Ho there, Astyanax! where is Hector?” On +another occasion, when a man who was extremely tall +undertook to dance Capaneus and assault the walls +of Thebes, “Step over the wall,” they said, “you +have no need of a ladder!” And in the case of the +plump and heavy dancer who tried to make great +leaps, they said, “We beg you, spare the stage!’ +On the other hand, to one who was very thin they +called out: “Good health to you,” as if he were ill. +It is not for the joke’s sake that I have mentioned +these comments, but to let you see that entire +peoples have taken a great interest in the art of +dancing, so that they could regulate its good and +bad points. +

+ +

+In the next place, the dancer must by all means +be agile and at once loose-jointed and well-knit, so +as to bend like a withe as occasion arises and to be +stubbornly firm if that should be requisite. +

+ +

+ That +dancing does not differ widely from the use of the +hands which figures in the public games—that it has +something in common with the noble sport of Hermes +and Pollux and Heracles, you may note by observing +each of its mimic portrayals.

+ +

+Herodotus says that what is apprehended through +the eyes is more trustworthy than hearing ;

Herodotus, I, 8.

but +dancing possesses what appeals to ear and eye alike. +

+ +

+Its spell, too, is so potent that if a lover enters the +theatre, he is restored to his right mind by seeing all +the evil consequences of love; and one who is in the +clutch of grief Jeaves the theatre in brighter mood, + + + + +as if he had taken some potion that brings forgetfulness and, in the words of the poet, + +surcease from +sorrow and anger + +Odyssey, IV, 221. +.” An indication that each of +those who see it follows closely what is going on and +understands what is being presented lies in the fact +that the spectators often weep when anything sad +and pitiful reveals itself. And certainly the Bacchic +dance that is especially cultivated in Ionia and in +Pontus, although it is a satyr-show, nevertheless +has so enthralled the people of those countries that +when the appointed time comes round they each and +all forget everything else and sit the whole day +looking at titans, corybantes, satyrs, and rustics. +Indeed, these parts in the dance are performed by +the men of the best birth and first rank in every one +of their cities, not only without shame but with +greater pride in the thing than in family trees and +public services and ancestral distinctions. +

+ +

+Now that I have spoken of the strong points of +dancers, let me tell you also of their defects. Those +of the body, to be sure, I have already set forth; +those of the mind I think you will be able to note +with this explanation. Many of them, through +ignorance—for it is impossible that they should all +be clever—exhibit dreadful solecisms, so to speak, +in their dancing. Some of them make senseless +movements that have nothing to do with the harpstring, as the saying goes; for the foot says one +thing and the music another. Others suit their +movements to the music, but bring in their themes +too late or too soon, as in a case which I remember to +have seen one time. A dancer who was presenting +the birth of Zeus, with Cronus eating his children, + + + +went off into presenting the misfortunes of Thyestes +because the similarity led him astray. And another, +trying to enact Semele stricken by the thunderbolt, +assimilated her to Glauce, who was of a later generation.

The reason for confusing the two parts lay in the. fact that both were burned to death, since Glauce perished by the poisoned robe which Medea sent her.

But we should not condemn the dance itself, +I take it, or find fault with the activity itself on +account of such dancers; we should consider them +ignorant, as indeed they are, and should praise +those who do everything satisfactorily, in accordance +with the regulations and the rhythm of the art.

Compare Astrology 2, where the same argument (borrowed from Plato’s Gorgias, 456 p-457 E) is employed in defence of astrology.

+

+ +

+In general, the dancer should be perfect in every +point, so as to be wholly rhythmical, graceful, symmetrical, consistent, unexceptionable, impeccable, +not wanting in any way, blent of the highest qualities, +keen in his ideas, profound in his culture, and above +all, human in his sentiments. In fact, the praise that +he gets from the spectators will be consummate +when each of those who behold him recognises his +own traits, or rather sees in the dancer as in a +mirror his very self, with his customary feelings and +actions. Then people cannot contain themselves +for pleasure, and with one accord they burst into +applause, each seeing the reflection of his own soul +and recognising himself. Really, that Delphic +monition “Know thyself” realises itself in them +from the spectacle, and when they go away from the +theatre they have learned what they should choose +and what avoid, and have been taught what they +did not know before. + + + + +

+ +

+As in literature, so too in dancing what is generally +called “bad taste” comes in when they exceed the +due limit of mimicry and put forth greater effort +than they should; if something large requires to +be shown, they represent it as enormous; if something dainty, they make it extravagantly effeminate, +and they carry masculinity to the point of savagery +and bestiality. +

+ +

+Something of that sort, I remember, I once saw +done by a dancer who until then had been in high +esteem, as he was intelligent in every way and truly +worth admiring; but by some ill-luck, I know not +what, he wrecked his fortunes upon an ugly bit of +acting through exaggerated mimicry.

Compare with this story that told of Pylades by Macrobius (Sat., II, 7, 16): cum in Hercule furente prodisset et non nullis incessum histrioni convenientem non servare videretur, deposita persona ridentes increpuit μωροί, μαινόμενον ὀρχοῦμαι. hac fabula et sagittas iecit in populum.

_ In presenting +Ajax going mad immediately after his defeat, he so +overleaped himself that it might well have been +thought that instead of feigning madness he was +himself insane; for he tore the clothes of one of the +men that beat time with the iron shoe,

A shoe with heavy sole, originally of wood, but by Lucian’s time of iron (cf. Libanius, pro saltatoribus, 97), called in Greek κρούπεζα, in Latin scrupeda or scabellum, was worn by the flute-player or (as here) by a person specially assigned, the scabellarius, to mark the time for the dancer and the singers. An illustration of a flute-player wearing the scabellum, from a mosaic in the Vatican, will be found in Daremberg et Saglio, Dict. des Ant., s.v. scabellum (Fig. 6142).

and snatching +a flute from one of the accompanists, with a vigorous +blow he cracked the crown of Odysseus, who was +standing near and exulting in his victory; indeed, if +his watch-cap had not offered resistance and borne +the brunt of the blow, poor Odysseus would have +lost his life through falling in the way of a crazy +dancer. The pit, however, all went mad with Ajax, +leaping and shouting and flinging up their garments ; + + + + + + +for the riff-raff, the absolutely unenlightened, took +no thought for propriety and could not perceive +what was good or what was bad, but thought that +sort of thing consummate mimicry of the ailment, +while the politer sort understood, to be sure, and were +ashamed of what was going on, but instead of censuring the thing by silence, they themselves applauded +to cover the absurdity of the dancing, although +they perceived clearly that what went on came from +the madness of the actor, not that of Ajax. For, not +content with all this, our hero did something else that +was far more laughable. Coming down among the +public, he seated himself among the senators, +between two ex-consuls, who were very much afraid +that he would seize one of them and drub him, taking +him for a wether!

+ +

+The thing caused some to marvel, some to laugh, +and some to suspect that perhaps in consequence of +his overdone mimicry he had fallen into the real +ailment. +

+ +

+Moreover, the man himself, they say, +once he had returned to his sober senses, was so +sorry for what he had done that he really became +ill through distress and in all truth was given up +for mad. Indeed, he himself showed his repentance +clearly, for when his supporters asked him to dance +Ajax for them once more, begging to be excused, +he said to the audience, “For an actor, it is enough +to have gone mad once!”

The point is that only a philosopher like Chrysippus may go mad more than once. Lucian delights in alluding to the story that Chrysippus took the hellebore treatment three times (True Story, 11, 18; Philosophies for Sale, 23).

What irked him most +was that his antagonist and rival, when cast for Ajax +in the same role, enacted his madness so discreetly + + + + +and sanely as to win praise, since he kept within the +bounds of the dance and did not debauch the histrionic art. +

+ +

+These, my friend, are but a few out of manifold +achievements and activities of the dance, and I have +given you a glimpse of them in order that you may +not be highly displeased with me for viewing them +with ardent eyes. If you should care to join me in +looking on, I know very well that you will be wholly +enthralled and will even catch the dancer-craze. So +I shall not need to say to you what Circe said: + + + +Wonder holds me to see that you drained this +draught unenchanted. + +Odyssey, X, 326. + + +For you will be enchanted, and by Zeus it will not +be any donkey’s head or pig’s heart that you will +have, but your mind will be more firmly established +and you will be so enraptured that you will not give +even a tiny bit of the brew to anyone else to drink. +Homer says, you know, of the golden wand of Hermes +that he “charmeth the eyes of men” with it, + + + +Whomsoever he wishes, and others he wakes +that are sleeping. + +Odyss., V, 47-48. + + + +Really, dancing does just that: it charms the eyes +and makes them wide awake, and it rouses the +mind to respond to every detail of its performances. +

+

+Upon my word, Lycinus, I have come to the point +of believing you and am all agog, ear and eye alike. +Do remember, my friend, when you go to the theatre, +to reserve me a seat at your side, in order that you +may not be the only one to come back to us wiser! + + + +

+ + diff --git a/data/tlg0062/tlg045/tlg0062.tlg045.perseus-grc2.xml b/data/tlg0062/tlg045/tlg0062.tlg045.perseus-grc2.xml index 292081385..9f0fe0669 100644 --- a/data/tlg0062/tlg045/tlg0062.tlg045.perseus-grc2.xml +++ b/data/tlg0062/tlg045/tlg0062.tlg045.perseus-grc2.xml @@ -6,17 +6,19 @@ Περὶ Ὀρχήσεως Lucian -A. M. Harmon +Austin Morris Harmon, 1878-1950 Perseus Project, Tufts University Gregory Crane Prepared under the supervision of Bridget Almas Lisa Cerrato +Gregory Crane Rashmi Singhal The National Endowment for the Humanities +Harvard Library Arcadia Fund Google Digital Humanities Awards Program @@ -25,7 +27,7 @@ Medford, MA Perseus Project Perseus 4.0 -tlg0062.tlg045.perseus-grc2.xml +tlg0062.tlg045.perseus-grc2.xml Available under a Creative Commons Attribution-ShareAlike 4.0 International License @@ -35,7 +37,7 @@ Lucian Lucian - A. M. Harmon + Austin Morris Harmon, 1878-1950 London William Heinemann Ltd. @@ -50,7 +52,7 @@ - + @@ -66,7 +68,7 @@ --> - + Greek @@ -76,7 +78,7 @@ EpiDoc and CTS conversion and other cleanup - +
@@ -84,24 +86,24 @@
Λυκῖνος -

ἐπεὶ τοίνυν, ὦ Κράτων, δεινήν τινα ταύτην κατηγορίαν ἐκ πολλοῦ, οἶμαι, παρεσκευασμένος κατηγόρηκας ὀρχήσεών τε καὶ αὐτῆς ὀρχηστικῆς, καὶ προσέτι ἡμῶν γε τῶν χαιρόντων τῇ τοιαύτῃ θέᾳ ὡς ἐπὶ φαύλῳ καὶ γυναικείῳ πράγματι μεγάλην σπουδὴν ποιουμένων, ἄκουσον ὅσον τοῦ ὀρθοῦ διημάρτηκας καὶ ὡς λέληθας σεαυτὸν τοῦ μεγίστου τῶν ἐν τῷ βίῳ ἀγαθῶν κατηγορῶν. καὶ συγγνώμη σοι εἰ ἐξ ἀρχῆς βίῳ αὐχμηρῷ συζῶν καὶ μόνον τὸ σκληρὸν ἀγαθὸν ἡγούμενος ὑπʼ ἀπειρίας αὐτῶν κατηγορίας ἄξια εἶναι νενόμικας.

+

ἐπεὶ τοίνυν, ὦ Κράτων, δεινήν τινα ταύτην κατηγορίαν ἐκ πολλοῦ, οἶμαι, παρεσκευασμένος κατηγόρηκας ὀρχήσεώνὀρχήσεως A. τε καὶ αὐτῆς ὀρχηστικῆς, καὶ προσέτι ἡμῶν γε τῶν χαιρόντων τῇ τοιαύτῃ θέᾳ ὡς ἐπὶ φαύλῳ καὶ γυναικείῳ πράγματι μεγάλην σπουδὴν ποιουμένων, ἄκουσον ὅσον τοῦ ὀρθοῦ διημάρτηκας καὶ ὡς λέληθας σεαυτὸν τοῦ μεγίστου τῶν ἐν τῷ βίῳ ἀγαθῶν κατηγορῶν. καὶ συγγνώμη σοι εἰ ἐξ ἀρχῆς βίῳ αὐχμηρῷ συζῶν καὶ μόνον τὸ σκληρὸν ἀγαθὸν ἡγούμενος ὑπʼ ἀπειρίας αὐτῶν κατηγορίας ἄξια εἶναι νενόμικας.

Κράτων -

ἀνὴρ δὲ τίς ὢν ὅλως, καὶ ταῦτα παιδείᾳ σύντροφος καὶ φιλοσοφίᾳ τὰ μέτρια ὡμιληκώς, ἀφέμενος, ὦ Λυκῖνε, τοῦ περὶ τὰ βελτίω σπουδάζειν καὶ τοῖς παλαιοῖς συνεῖναι κάθηται καταυλούμενος, θηλυδρίαν ἄνθρωπον ὁρῶν ἐσθῆσι μαλακαῖς καὶ ᾄσμασιν ἀκολάστοις ἐναβρυνόμενον καὶ μιμούμενον ἐρωτικὰ γύναια, τῶν πάλαι τὰς μαχλοτάτας, Φαίδρας καὶ Παρθενόπας καὶ Ῥοδόπας τινάς, καὶ ταῦτα πάντα ὑπὸ κρούμασιν καὶ τερετίσμασι καὶ ποδῶν κτύπῳ, καταγέλαστα ὡς ἀληθῶς πράγματα καὶ ἥκιστα ἐλευθέρῳ ἀνδρὶ καὶ οἵῳ σοὶ πρέποντα; ὥστε ἔγωγε πυθόμενος ὡς ἐπὶ τοιαύτῃ θέᾳ σχολάζοις, οὐκ ᾐδέσθην μόνον ὑπὲρ σοῦ ἀλλὰ καὶ ἠνιάθην εἰ Πλάτωνος καὶ Χρυσίππου καὶ Ἀριστοτέλους ἐκλαθόμενος κάθησαι τὸ ὅμοιον πεπονθὼς τοῖς τὰ ὦτα πτερῷ κνωμένοις, καὶ ταῦτα μυρίων ἄλλων ὄντων ἀκουσμάτων καὶ θεαμάτων σπουδαίων, εἰ τούτων τις δέοιτο, τῶν κυκλίων αὐλητῶν καὶ τῶν κιθάρᾳ τὰ ἔννομα προσᾳδόντων, καὶ μάλιστα τῆς σεμνῆς τραγῳδίας καὶ τῆς φαιδροτάτης κωμῳδίας, ἅπερ καὶ ἐναγώνια εἶναι ἠξίωται.

+

ἀνὴρ δὲ τίς ὢν ὅλως,ὅλως Γ2 (interlinear, abbreviaterd) Vat. 87: ὦ λῶστε Γ1 vulg. (ὦ omitted in Ν). Cf. καὶ οὐδεῖς ὅλως εἶδε, Gallus, 29. καὶ ταῦτα παιδείᾳ σύντροφος καὶ φιλοσοφίᾳ τὰ μέτρια ὡμιληκώς, ἀφέμενος, ὦ Λυκῖνε, τοῦ περὶ τὰ βελτίω σπουδάζειν καὶ τοῖς παλαιοῖς συνεῖναι κάθηται καταυλούμενος, θηλυδρίαν ἄνθρωπον ὁρῶν ἐσθῆσι μαλακαῖς καὶ ᾄσμασιν ἀκολάστοις ἐναβρυνόμενον καὶ μιμούμενον ἐρωτικὰ γύναια, τῶν πάλαι τὰς μαχλοτάτας, Φαίδρας καὶ Παρθενόπας καὶ Ῥοδόπας τινάς, καὶ ταῦτα πάντα ὑπὸ κρούμασιν καὶ τερετίσμασι καὶ ποδῶν κτύπῳ, καταγέλαστα ὡς ἀληθῶς πράγματα καὶ ἥκιστα ἐλευθέρῳ ἀνδρὶ καὶ οἵῳ σοὶ πρέποντα; ὥστε ἔγωγε πυθόμενος ὡς ἐπὶ τοιαύτῃ θέᾳ σχολάζοις, οὐκ ᾐδέσθην μόνον ὑπὲρ σοῦ ἀλλὰ καὶ ἠνιάθην εἰ Πλάτωνος καὶ Χρυσίππου καὶ Ἀριστοτέλους ἐκλαθόμενος κάθησαι τὸ ὅμοιον πεπονθὼς τοῖς τὰ ὦτα πτερῷ κνωμένοις, καὶ ταῦτα μυρίων ἄλλων ὄντων ἀκουσμάτων καὶ θεαμάτων σπουδαίων, εἰ τούτων τις δέοιτο, τῶν κυκλίωνκυκλίων Ν: κυκλι ων Γ (i.e., space left and accent omitted because of variant reading in original): κυκλικῶν (ECA) vulg. Cp. § 26 αὐλητὰς κυκλίους. αὐλητῶν καὶ τῶν κιθάρᾳ τὰ ἔννομα προσᾳδόντων, καὶ μάλιστα τῆς σεμνῆς τραγῳδίας καὶ τῆς φαιδροτάτης κωμῳδίας, ἅπερ καὶ ἐναγώνια εἶναι ἠξίωται.
Κράτων -

πολλῆς οὖν, ὦ γενναῖε, τῆς ἀπολογίας σοι δεήσει πρὸς τοὺς πεπαιδευμένους, εἰ βούλει μὴ παντάπασιν ἐκκεκρίσθαι καὶ τῆς τῶν σπουδαίων ἀγέλης ἐξεληλάσθαι. καίτοι τό γε ἄμεινον ἐκεῖνό ἐστιν, οἶμαι, ἀρνήσει τὸ πᾶν ἰάσασθαι καὶ μηδὲ τὴν ἀρχὴν ὁμολογεῖν τι τοιοῦτον παρανενομῆσθαί σοι. πρὸς δʼ οὖν τοὐπιὸν ὅρα ὅπως μὴ λάθῃς ἡμῖν ἐξ ἀνδρὸς τοῦ πάλαι Λυδή τις ἢ Βάκχη γενόμενος, ὅπερ οὐ σὸν ἂν ἔγκλημα εἴη μόνον, ἀλλὰ καὶ ἡμῶν, εἰ μή σε κατὰ τὸν Ὀδυσσέα τοῦ λωτοῦ ἀποσπάσαντες ἐπὶ τὰς συνήθεις διατριβὰς ἐπανάξομεν πρὶν λάθῃς τελέως ὑπὸ τῶν ἐν τῷ θεάτρῳ Σειρήνων κατεσχημένος. καίτοι ἐκεῖναι μὲν τοῖς ὠσὶν μόνοις ἐπεβούλευον καὶ διὰ τοῦτο κηροῦ ἐδέησεν πρὸς τὸν παράπλουν αὐτῶν σὺ δὲ καὶ διʼ ὀφθαλμῶν ἔοικας ὅλος δεδουλῶσθαι.

+

πολλῆς οὖν, ὦ γενναῖε, τῆς ἀπολογίας σοι δεήσει πρὸς τοὺς πεπαιδευμένους, εἰ βούλει μὴ παντάπασιν ἐκκεκρίσθαι καὶ τῆς τῶν σπουδαίων ἀγέλης ἐξεληλάσθαι. καίτοι τό γε ἄμεινον ἐκεῖνό ἐστιν, οἶμαι, ἀρνήσει τὸ πᾶν ἰάσασθαι καὶ μηδὲ τὴν ἀρχὴν ὁμολογεῖν τι τοιοῦτον παρανενομῆσθαί σοι. πρὸς δʼ οὖν τοὐπιὸν ὅρα ὅπως μὴ λάθῃς ἡμῖν ἐξ ἀνδρὸς τοῦ πάλαι Λυδή τις ἢ Βάκχη γενόμενος, ὅπερ οὐ σὸν ἂν ἔγκλημα εἴη μόνον, ἀλλὰ καὶ ἡμῶν, εἰ μή σε κατὰ τὸν Ὀδυσσέα τοῦ λωτοῦ ἀποσπάσαντες ἐπὶ τὰς συνήθεις διατριβὰς ἐπανάξομεν πρὶν λάθῃς τελέως ὑπὸ τῶν ἐν τῷ θεάτρῳ Σειρήνων κατεσχημένος. καίτοι ἐκεῖναι μὲν τοῖς ὠσὶν μόνοις ἐπεβούλευον καὶ διὰ τοῦτο κηροῦ ἐδέησεν πρὸς τὸν παράπλουν αὐτῶν· σὺ δὲ καὶ διʼ ὀφθαλμῶν ἔοικας ὅλος δεδουλῶσθαι.

Λυκῖνος -

παπαῖ, ὦ Κράτων, ὡς κάρχαρόν τινα ἔλυσας ἐφʼ ἡμᾶς τὸν σαυτοῦ κύνα. πλὴν τό γε παράδειγμα,, τὴν τῶν Λωτοφάγων καὶ Σειρήνων εἰκόνα, πάνυ ἀνομοιοτάτην μοι δοκεῖς εἰρηκέναι ὧν πέπονθα, παρʼ ὅσον τοῖς μὲν τοῦ λωτοῦ γευσαμένοις καὶ τῶν Σειρήνων ἀκούσασιν ὄλεθρος ἦν τῆς τε ἐδωδῆς καὶ τῆς ἀκροάσεως τοὐπιτίμιον, ἐμοὶ δὲ πρὸς τῷ τὴν ἡδονὴν παρὰ πολὺ ἡδίω πεφυκέναι καὶ τό τέλος ἀγαθὸν ἀποβέβηκεν οὐ γὰρ εἰς λήθην τῶν οἴκοι οὐδʼ εἰς ἀγνωσίαν τῶν κατʼ ἐμαυτὸν περιίσταμαι, ἀλλʼ εἰ χρὴ μηδὲν ὀκνήσαντα εἰπεῖν, μακρῷ πινυτώτερος καὶ τῶν ἐν τῷ βίῳ διορατικώτερος ἐκ τοῦ θεάτρου σοι ἐπανελήλυθα. μᾶλλον δέ, τὸ τοῦ Ὁμήρου αὐτὸ εἰπεῖν καλόν, ὅτι ὁ τοῦτο ἰδὼν τὸ θέαμα τερψάμενος νεῖται καὶ πλείονα εἰδώς.

+

παπαῖ, ὦ Κράτων, ὡς κάρχαρόν τινα ἔλυσας ἐφʼ ἡμᾶς τὸν σαυτοῦ κύνα. πλὴν τό γε παράδειγμα„ τὴν τῶν Λωτοφάγων καὶ Σειρήνων εἰκόνα, πάνυ ἀνομοιοτάτην μοι δοκεῖς εἰρηκέναι ὧν πέπονθα, παρʼ ὅσον τοῖς μὲν τοῦ λωτοῦ γευσαμένοις καὶ τῶν Σειρήνων ἀκούσασιν ὄλεθρος ἦν τῆς τε ἐδωδῆς καὶ τῆς ἀκροάσεως τοὐπιτίμιον, ἐμοὶ δὲ πρὸς τῷ τὴν ἡδονὴν παρὰ πολὺ ἡδίω πεφυκέναιπεφηνέναι ΓNE2. καὶ τὸ τέλος ἀγαθὸν ἀποβέβηκεν· οὐ γὰρ εἰς λήθην τῶν οἴκοι οὐδʼ εἰς ἀγνωσίαν τῶν κατʼ ἐμαυτὸν περιίσταμαι, ἀλλʼ εἰ χρὴ μηδὲν ὀκνήσαντα εἰπεῖν, μακρῷ πινυτώτερος καὶ τῶν ἐν τῷ βίῳ διορατικώτερος ἐκ τοῦ θεάτρου σοι ἐπανελήλυθα. μᾶλλον δέ, τὸ τοῦ Ὁμήρου αὐτὸ εἰπεῖν καλόν, ὅτι ὁ τοῦτο ἰδὼν τὸ θέαμα τερψάμενος νεῖται καὶ πλείονα εἰδώς.

Κράτων @@ -115,7 +117,7 @@ Κράτων -

ἔτι γὰρ τοῦτό μοι τὸ λοιπὸν ἦν, ἐν βαθεῖ τούτῳ τῷ πώγωνι καὶ πολιᾷ τῇ κόμῃ καθῆσθαι μέσον ἐν τοῖς γυναίοις καὶ τοῖς μεμηνόσιν ἐκείνοις θεαταῖς, κροτοῦντά τε προσέτι καὶ ἐπαίνους ἀπρεπεστάτους ἐπιβοῶντα ὀλέθρῳ τινὶ ἀνθρώπῳ ἐς οὐδὲν δέον κατακλωμένῳ.

+

ἔτι γὰρ τοῦτό μοι τὸ λοιπὸνμοι λοιπὸν C; but cf. Pseudol., 13 πάνυ γοῦν τοῦτ' ἐστὶ τὸ λοιπόν. ἦν, ἐν βαθεῖ τούτῳ τῷ πώγωνι καὶ πολιᾷ τῇ κόμῃ καθῆσθαι μέσον ἐν τοῖς γυναίοις καὶ τοῖς μεμηνόσιν ἐκείνοις θεαταῖς, κροτοῦντά τε προσέτι καὶ ἐπαίνους ἀπρεπεστάτους ἐπιβοῶντα ὀλέθρῳ τινὶ ἀνθρώπῳ ἐς οὐδὲν δέον κατακλωμένῳ.

Λυκῖνος @@ -123,13 +125,13 @@ Κράτων -

μὴ ὥρας ἄρα ἱκοίμην, εἴ τι τοιοῦτον ἀνασχοίμην ποτέ, ἔστʼ ἂν δασύς τε εἴην τὰ σκέλη καὶ τὸ γένειον ἀπαράτιλτος· ὡς νῦν γε καὶ σὲ ἤδη ἐλεῶ τελέως ἡμῖν ἐκβεβακχευμένον.

+

μὴ ὥραςὥρας Γ: ὥραισιν cett. (but E by the second hand, in an erasure) ; ὥρασιν Jacobitz. The same variations occur elsewhere: Dial. Deor., 6, 5 ὥρας Γ; ὥραισιν cett.; Dial. Mer., 10, 3 ὥρας FZ, ὥραισιν PN. Cf. Menander, Peric., 131, and Phasma, 43 (references for which I am very grateful to Edward Capps). ἄρα ἱκοίμην, εἴ τι τοιοῦτον ἀνασχοίμην ποτέ, ἔστʼ ἂν δασύς τε εἴην τὰ σκέλη καὶ τὸ γένειον ἀπαράτιλτος· ὡς νῦν γε καὶ σὲ ἤδη ἐλεῶ τελέως ἡμῖν ἐκβεβακχευμένον.

Λυκῖνος -

βούλει οὖν ἀφέμενος, ὦ ἑταῖρε, τῶν βλασφημιῶν τούτων ἀκοῦσαὶ μού τι περὶ ὀρχήσεως λέγοντος καὶ τῶν ἐν αὐτῇ καλῶν, καὶ ὡς οὐ τερπνὴ μόνον ἀλλὰ καὶ ὠφέλιμός ἐστιν τοῖς θεωμένοις, καὶ ὅσα παιδεύει καὶ ὅσα διδάσκει, καὶ ὡς ῥυθμίζει τῶν ὁρώντων τὰς ψυχάς, καλλίστοις θεάμασιν ἐγγυμνάζουσα καὶ ἀρίστοις ἀκούσμασιν ἐνδιατρίβουσα καὶ κοινόν τι ψυχῆς καὶ σώματος κάλλος ἐπιδεικνυμένη; τὸ γὰρ καὶ μετὰ μουσικῆς καὶ ῥυθμοῦ ταῦτα πάντα ποιεῖν οὐ ψόγος ἂν αὐτῆς ἀλλʼ ἔπαινος μᾶλλον εἴη.

+

βούλει οὖν ἀφέμενος, ὦ ἑταῖρε, τῶν βλασφημιῶν τούτων ἀκοῦσαί μού τι περὶ ὀρχήσεως λέγοντος καὶ τῶν ἐν αὐτῇ καλῶν, καὶ ὡς οὐ τερπνὴ μόνον ἀλλὰ καὶ ὠφέλιμός ἐστιν τοῖς θεωμένοις, καὶ ὅσα παιδεύει καὶ ὅσα διδάσκει, καὶ ὡς ῥυθμίζει τῶν ὁρώντων τὰς ψυχάς, καλλίστοις θεάμασιν ἐγγυμνάζουσα καὶ ἀρίστοις ἀκούσμασιν ἐνδιατρίβουσα καὶ κοινόν τι ψυχῆς καὶ σώματος κάλλος ἐπιδεικνυμένη; τὸ γὰρ καὶ μετὰ μουσικῆς καὶ ῥυθμοῦ ταῦτα πάντα ποιεῖν οὐ ψόγος ἂν αὐτῆς ἀλλʼ ἔπαινος μᾶλλον εἴη.

Κράτων @@ -139,112 +141,120 @@
Λυκῖνος -

εὖ γε, ὦ Κράτων, καὶ τούτου ἐδεόμην μάλιστα· εἴσῃ γὰρ μετʼ ὀλίγον εἰ λῆρος εἶναί σοι δόξει τὰ λεχθησόμενα. καὶ πρῶτόν γε ἐκεῖνο πάνυ ἠγνοηκέναι μοι δοκεῖς, ὡς οὐ νεώτερον τὸ τῆς ὀρχήσεως ἐπιτήδευμα τοῦτό ἐστιν οὐδὲ χθὲς καὶ πρῴην ἀρξάμενον, οἷον κατὰ τοὺς προπάτορας ἡμῶν ἢ τοὺς ἐκείνων, ἀλλʼ οἵ γε τἀληθέστατα ὀρχήσεως πέρι γενεαλογοῦντες ἅμα τῇ πρώτῃ γενέσει τῶν ὅλων φαῖεν ἄν σοι καὶ ὄρχησιν ἀναφῦναι, τῷ ἀρχαίῳ ἐκείνῳ Ἔρωτι συναναφανεῖσαν. ἡ γοῦν χορεία τῶν ἀστέρων καὶ ἡ πρὸς τοὺς ἀπλανεῖς τῶν πλανήτων συμπλοκὴ καὶ εὔρυθμος αὐτῶν κοινωνία καὶ εὔτακτος ἁρμονία τῆς πρωτογόνου ὀρχήσεως δείγματά ἐστιν. κατʼ ὀλίγον δὲ αὐξανομένη καὶ τῆς πρὸς τὸ βέλτιον ἀεὶ προσθήκης τυγχάνουσα, νῦν ἔοικεν ἐς τὸ ἀκρότατον ἀποτετελέσθαι καὶ γεγενῆσθαι ποικίλον τι καὶ παναρμόνιον καὶ πολύμουσον ἀγαθόν.

+

εὖ γε, ὦ Κράτων, καὶ τούτου ἐδεόμην μάλιστα· εἴσῃ γὰρ μετʼ ὀλίγονμετ' ὀλίγον Fritzsche: κατ' ὀλίγον MSS. εἰ λῆρος εἶναί σοι δόξει τὰ λεχθησόμενα. καὶ πρῶτόν γε ἐκεῖνο πάνυ ἠγνοηκέναι μοι δοκεῖς, ὡς οὐ νεώτερον τὸ τῆς ὀρχήσεως ἐπιτήδευμα τοῦτό ἐστιν οὐδὲ χθὲς καὶ πρῴην ἀρξάμενον, οἷον κατὰ τοὺς προπάτορας ἡμῶν ἢ τοὺς ἐκείνων, ἀλλʼ οἵ γε τἀληθέστατα ὀρχήσεως πέρι γενεαλογοῦντες ἅμα τῇ πρώτῃ γενέσει τῶν ὅλων φαῖεν ἄν σοι καὶ ὄρχησιν ἀναφῦναι, τῷ ἀρχαίῳ ἐκείνῳ Ἔρωτι συναναφανεῖσαν. ἡ γοῦν χορεία τῶν ἀστέρων καὶ ἡ πρὸς τοὺς ἀπλανεῖς τῶν πλανήτων συμπλοκὴ καὶ εὔρυθμος αὐτῶν κοινωνία καὶ εὔτακτος ἁρμονία τῆς πρωτογόνου ὀρχήσεως δείγματά ἐστιν. κατʼ ὀλίγον δὲ αὐξανομένη καὶ τῆς πρὸς τὸ βέλτιον ἀεὶ προσθήκης τυγχάνουσα, νῦν ἔοικεν ἐς τὸ ἀκρότατον ἀποτετελέσθαι καὶ γεγενῆσθαι ποικίλον τι καὶ παναρμόνιον καὶ πολύμουσον ἀγαθόν.
Λυκῖνος -

πρῶτον δέ φασιν Ῥέαν ἡσθεῖσαν τῇ τέχνῃ ἐν Φρυγίᾳ μὲν τοὺς Κορύβαντας, ἐν Κρήτῃ δὲ τοὺς Κουρῆτας ὀρχεῖσθαι κελεῦσαι, καὶ οὐ τὰ μέτρια ὤνατο τῆς τέχνης αὐτῶν, οἵ γε περιορχούμενοι διεσώσαντο αὐτῇ τὸν Δία, ὥστε καὶ σῶστρα εἰκότως ἂν ὁ Ζεὺς ὀφείλειν ὁμολογοίη αὐτοῖς, ἐκφυγὼν διὰ τὴν ἐκείνων ὄρχησιν τοὺς πατρῴους ὀδόντας. ἐνόπλιος δὲ αὐτῶν ἡ ὄρχησις ἦν, τὰ ξίφη μεταξὺ κροτούντων πρὸς τὰς ἀσπίδας καὶ πηδώντων ἔνθεὸν τι καὶ πολεμικόν.

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Μετὰ δέ, Κρητῶν οἱ κράτιστοι ἐνεργῶς ἐπιτηδεύσαντες αὐτὸ ἄριστοι ὀρχησταὶ ἐγένοντο, οὐχ οἱ ἰδιῶται μόνον, ἀλλὰ καὶ οἱ βασιλικώτεροι καὶ πρωτεύειν ἀξιοῦντες. ὁ γοῦν Ὅμηρος τὸν Μηριόνην, οὐκ αἰσχῦναι βουλόμενος ἀλλὰ κοσμῆσαι, ὀρχηστὴν προσεῖπεν, καὶ οὕτως ἄρα ἐπίσημος ἦν καὶ γνώριμος ἅπασιν ἐπὶ τῇ ὀρχηστικῇ ὥστε οὐχ οἱ Ἕλληνες μόνον ταῦτα ἠπίσταντο περὶ ταῦτα ἀλλὰ καὶ οἱ Τρῶες αὐτοί, καίτοι πολέμιοι ὄντες· ἑώρων γάρ, οἶμαι, καὶ τὴν ἐν τῷ πολεμεῖν αὐτοῦ κουφότητα καὶ εὐρυθμίαν, ἣν ἐξ ὀρχήσεως ἐκέκτητο. φησὶν δὲ τὰ ἔπη ὧδέ πως· Μηριόνη, τάχα κέν σε καὶ ὀρχηστήν περ ἐόντα ἔγχος ἐμὸν κατέπαυσε. καὶ ὅμως οὐ κατέπαυσεν αὐτὸν ἅτε γὰρ ἠσκημένος ἐν τῇ ὀρχηστικῇ, ῥᾳδίως, οἶμαι, διεδίδρασκεν τὰς ἐπʼ αὐτὸν ἀφέσεις τῶν ἀκοντίων.

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πρῶτον δέ φασιν Ῥέαν ἡσθεῖσαν τῇ τέχνῃ ἐν Φρυγίᾳ μὲν τοὺς Κορύβαντας, ἐν Κρήτῃ δὲ τοὺς Κουρῆτας ὀρχεῖσθαι κελεῦσαι, καὶ οὐ τὰ μέτρια ὤνατο τῆς τέχνης αὐτῶν, οἵ γε περιορχούμενοι διεσώσαντο αὐτῇ τὸν Δία, ὥστε καὶ σῶστρα εἰκότως ἂν ὁ Ζεὺς ὀφείλειν ὁμολογοίη αὐτοῖς, ἐκφυγὼν διὰ τὴν ἐκείνων ὄρχησιν τοὺς πατρῴους ὀδόντας. ἐνόπλιος δὲ αὐτῶν ἡ ὄρχησις ἦν, τὰ ξίφη μεταξὺ κροτούντων πρὸς τὰς ἀσπίδας καὶ πηδώντων ἔνθεόν τι καὶ πολεμικόν.

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Μετὰ δέ, Κρητῶν οἱ κράτιστοι ἐνεργῶς ἐπιτηδεύσαντες αὐτὸ ἄριστοι ὀρχησταὶ ἐγένοντο, οὐχ οἱ ἰδιῶται μόνον, ἀλλὰ καὶ οἱ βασιλικώτεροι καὶ πρωτεύειν ἀξιοῦντες. ὁ γοῦν Ὅμηρος τὸν Μηριόνην, οὐκ αἰσχῦναι βουλόμενος ἀλλὰ κοσμῆσαι, ὀρχηστὴν προσεῖπεν, καὶ οὕτως ἄρα ἐπίσημος ἦν καὶ γνώριμος ἅπασιν ἐπὶ τῇ ὀρχηστικῇ ὥστε οὐχ οἱ Ἕλληνες μόνον ταῦτα ἠπίσταντο περὶ αὐτοῦ ἀλλὰ καὶ οἱ Τρῶες αὐτοί, καίτοι πολέμιοι ὄντες· ἑώρων γάρ, οἶμαι, καὶ τὴν ἐν τῷ πολεμεῖν αὐτοῦ κουφότητα καὶ εὐρυθμίαν, ἣν ἐξ ὀρχήσεως ἐκέκτητο. φησὶν δὲ τὰ ἔπη ὧδέ πως· +Μηριόνη, τάχα κέν σε καὶ ὀρχηστήν περ ἐόντα + +ἔγχος ἐμὸν κατέπαυσε. + καὶ ὅμως οὐ κατέπαυσεν αὐτόν· ἅτε γὰρ ἠσκημένος ἐν τῇ ὀρχηστικῇ, ῥᾳδίως, οἶμαι, διεδίδρασκεν τὰς ἐπʼ αὐτὸν ἀφέσεις τῶν ἀκοντίων.
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πολλοὺς δὲ καὶ ἄλλους τῶν ἡρώων εἰπεῖν ἔχων τοῖς αὐτοῖς ἐγγεγυμνασμένους καὶ τέχνην τὸ πρᾶγμα πεποιημένους, ἱκανὸν ἡγοῦμαι τὸν Νεοπτόλεμον, Ἀχιλλέως μὲν παῖδα ὄντα, πάνυ δὲ διαπρέψαντα ἐν τῇ ὀρχηστικῇ καὶ εἶδος τὸ κάλλιστον αὐτῇ προστεθεικότα, Πυρρίχιον ἀπʼ αὐτοῦ κεκλημένον καὶ ὁ Ἀχιλλεύς, ταῦτα ὑπὲρ τοῦ παιδὸς πυνθανόμενος, μᾶλλον ἔχαιρεν, οἶμαι, ἢ ἐπὶ τῷ κάλλει καὶ τῇ ἄλλῃ ἀλκῇ αὐτοῦ. τοιγαροῦν τὴν Ἴλιον, τέως ἀνάλωτον οὖσαν, ἡ ἐκείνου ὀρχηστικὴ καθεῖλεν καὶ εἰς ἔδαφος κατέρριψεν.

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πολλοὺς δὲ καὶ ἄλλους τῶν ἡρώων εἰπεῖν ἔχων τοῖς αὐτοῖς ἐγγεγυμνασμένους καὶ τέχνην τὸ πρᾶγμα πεποιημένους, ἱκανὸν ἡγοῦμαι τὸν Νεοπτόλεμον, Ἀχιλλέως μὲν παῖδα ὄντα, πάνυ δὲ διαπρέψαντα ἐν τῇ ὀρχηστικῇ καὶ εἶδος τὸ κάλλιστον αὐτῇ προστεθεικότα, Πυρρίχιον ἀπʼ αὐτοῦ κεκλημένον· καὶ ὁ Ἀχιλλεύς, ταῦτα ὑπὲρ τοῦ παιδὸς πυνθανόμενος, μᾶλλον ἔχαιρεν, οἶμαι, ἢ ἐπὶ τῷ κάλλει καὶ τῇ ἄλλῃ ἀλκῇ αὐτοῦ. τοιγαροῦν τὴν Ἴλιον, τέως ἀνάλωτον οὖσαν, ἡ ἐκείνου ὀρχηστικὴ καθεῖλεν καὶ εἰς ἔδαφος κατέρριψεν.
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Λακεδαιμόνιοι μέν, ἄριστοι Ἑλλήνων εἶναι δοκοῦντες, παρὰ Πολυδεύκους καὶ Κάστορος καρυατίζειν μαθόντες ὀρχήσεως δὲ καὶ τοῦτο εἶδος, ἐν Καρύαις τῆς Λακωνικῆς διδασκόμενον ἅπαντα μετὰ Μουσῶν ποιοῦσιν, ἄχρι τοῦ πολεμεῖν πρὸς αὐλὸν καὶ ῥυθμὸν καὶ εὔτακτον ἔμβασιν τοῦ ποδός· καὶ τὸ πρῶτον σύνθημα Λακεδαιμονίοις πρὸς τὴν μάχην ὁ αὐλὸς ἐνδίδωσιν. τοιγαροῦν καὶ ἐκράτουν ἁπάντων, μουσικῆς αὐτοῖς καὶ εὐρυθμίας ἡγουμένης.

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Λακεδαιμόνιοι μέν, ἄριστοι Ἑλλήνων εἶναι δοκοῦντες, παρὰ Πολυδεύκους καὶ Κάστορος καρυατίζειν μαθόντες (ὀρχήσεως δὲ καὶ τοῦτο εἶδος, ἐν Καρύαις τῆς Λακωνικῆς διδασκόμενον) ἅπαντα μετὰ Μουσῶν ποιοῦσιν, ἄχρι τοῦ πολεμεῖν πρὸς αὐλὸν καὶ ῥυθμὸν καὶ εὔτακτον ἔμβασιν τοῦ ποδός· καὶ τὸ πρῶτον σύνθημα Λακεδαιμονίοις πρὸς τὴν μάχην ὁ αὐλὸς ἐνδίδωσιν. τοιγαροῦν καὶ ἐκράτουν ἁπάντων, μουσικῆς αὐτοῖς καὶ εὐρυθμίας ἡγουμένης.

ἴδοις δʼ ἂν νῦν ἔτι καὶ τοὺς ἐφήβους αὐτῶν οὐ μεῖον ὀρχεῖσθαι ἢ ὁπλομαχεῖν μανθάνοντας· ὅταν γὰρ ἀκροχειρισάμενοι καὶ παίσαντες καὶ παισθέντες ἐν τῷ μέρει παύσωνται, εἰς ὄρχησιν αὐτοῖς ἡ ἀγωνία τελευτᾷ, καὶ αὐλητὴς μὲν ἐν τῷ μέσῳ κάθηται ἐπαυλῶν καὶ κτυπῶν τῷ ποδί, οἱ δὲ κατὰ στοῖχον ἀλλήλοις ἑπόμενοι σχήματα παντοῖα ἐπιδείκνυνται πρὸς ῥυθμὸν ἐμβαίνοντες, ἄρτι μὲν πολεμικά, μετʼ ὀλίγον δὲ χορευτικά, ἃ Διονύσῳ καὶ Ἀφροδίτῃ φίλα.

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τοιγαροῦν καὶ τὸ ᾆσμα ὃ μεταξὺ ὀρχούμενοι ᾄδουσιν Ἀφροδίτης ἐπίκλησίς ἐστιν καὶ Ἐρώτων, ὡς συγκωμάζοιεν αὐτοῖς καὶ συνορχοῖντο. καὶ θάτερον δὲ τῶν ᾀσμάτων — δύο γὰρ ᾄδεται — διδασκαλίαν ἔχει ὡς χρὴ ὀρχεῖσθαι. πόρρω γάρ, φασίν, ὦ παῖδες, πόδα μετάβατε καὶ κωμάξατε βέλτιον, τουτέστιν ἄμεινον ὀρχήσασθε.

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τοιγαροῦν καὶ τὸ ᾆσμα ὃ μεταξὺ ὀρχούμενοι ᾄδουσιν Ἀφροδίτης ἐπίκλησίς ἐστιν καὶ Ἐρώτων, ὡς συγκωμάζοιεν αὐτοῖς καὶ συνορχοῖντο. καὶ θάτερον δὲ τῶν ᾀσμάτων — δύο γὰρ ᾄδεται — διδασκαλίαν ἔχει ὡς χρὴ ὀρχεῖσθαι. πόρρω γάρ, φασίν, ὦ παῖδες, πόδα μετάβατε καὶ κωμάξατεκωμάξατε Γ2: κωμάσατε Γ1 vulg. βέλτιον, τουτέστιν ἄμεινον ὀρχήσασθε.

ὅμοια δὲ καὶ οἱ τὸν ὅρμον καλούμενον ὀρχούμενοι ποιοῦσιν.

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ὁ δὲ ὅρμος ὄρχησίς ἐστιν κοινὴ ἐφήβων τε καὶ παρθένων, παρʼ ἕνα χορευόντων καὶ ὡς ἀληθῶς ὅρμῳ ἐοικότων καὶ ἡγεῖται μὲν ὁ ἔφηβος τὰ νεανικὰ ὀρχούμενος καὶ ὅσοις ὕστερον ἐν πολέμῳ χρήσεται, ἡ παρθένος δὲ ἕπεται κοσμίως τὸ θῆλυ χορεύειν διδάσκουσα, ὡς εἶναι τὸν ὅρμον ἐκ σωφροσύνης καὶ ἀνδρείας πλεκόμενον. καὶ αἱ γυμνοπαιδίαι δὲ αὐτοῖς ὁμοίως ὄρχησίς ἐστιν.

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ὁ δὲ ὅρμος ὄρχησίς ἐστιν κοινὴ ἐφήβων τε καὶ παρθένων, παρʼ ἕνα χορευόντων καὶ ὡς ἀληθῶς ὅρμῳ ἐοικότων· καὶ ἡγεῖται μὲν ὁ ἔφηβος τὰ νεανικὰ ὀρχούμενος καὶ ὅσοις ὕστερον ἐν πολέμῳ χρήσεται, ἡ παρθένος δὲ ἕπεται κοσμίως τὸ θῆλυ χορεύειν διδάσκουσα, ὡς εἶναι τὸν ὅρμον ἐκ σωφροσύνης καὶ ἀνδρείας πλεκόμενον. καὶ αἱ γυμνοπαιδίαιγυμνοπαιδίαι Meursius: γυμνοποδίαι MSS. δὲ αὐτοῖς ὁμοίως ὄρχησίς ἐστιν.
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ἃ δὲ Ὅμηρος ὑπὲρ Ἀριάδνης ἐν τῇ ἀσπίδι πεποίηκεν καὶ τοῦ χοροῦ ὃν αὐτῇ Δαίδαλος ἤσκησεν ὡς ἀνεγνωκότι σοι παρίημι, καὶ τοὺς ὀρχηστὰς δὲ τοὺς δύο οὓς ἐκεῖ ὁ ποιητὴς κυβιστητῆρας καλεῖ, ἡγουμένους τοῦ χοροῦ, καὶ πάλιν ἃ ἐν τῇ αὐτῇ ἀσπίδι λέγει· κοῦροι δʼ ὀρχηστῆρες ἐδίνεον, ὥς τι κάλλιστον τοῦτο τοῦ Ἡφαίστου ἐμποιήσαντος τῇ ἀσπίδι. τοὺς μὲν γὰρ Φαίακας καὶ πάνυ εἰκὸς ἦν ὀρχήσει χαίρειν, ἁβρούς τε ὄντας καὶ ἐν πάσῃ εὐδαιμονίᾳ διατρίβοντας. ὁ γοῦν Ὅμηρος τοῦτο αὐτῶν μάλιστα θαυμάζοντα πεποίηκε τὸν Ὀδυσσέα καὶ τὰς μαρμαρυγὰς τῶν ποδῶν θεώμενον.

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ἃ δὲ Ὅμηρος ὑπὲρ Ἀριάδνης ἐν τῇ ἀσπίδι πεποίηκεν καὶ τοῦ χοροῦ ὃν αὐτῇ Δαίδαλος ἤσκησεν ὡς ἀνεγνωκότι σοι παρίημι, καὶ τοὺς ὀρχηστὰς δὲ τοὺς δύο οὓς ἐκεῖ ὁ ποιητὴς κυβιστητῆρας καλεῖ, ἡγουμένους τοῦ χοροῦ, καὶ πάλιν ἃ ἐν τῇ αὐτῇ ἀσπίδι λέγει· κοῦροι δʼ ὀρχηστῆρες ἐδίνεον,ἐδίνεον N (du Soul): ἐδίνευον cett. ὥς τι κάλλιστον τοῦτο τοῦ Ἡφαίστου ἐμποιήσαντος τῇ ἀσπίδι. τοὺς μὲν γὰρ Φαίακας καὶ πάνυ εἰκὸς ἦν ὀρχήσει χαίρειν, ἁβρούς τε ὄντας καὶ ἐν πάσῃ εὐδαιμονίᾳ διατρίβοντας. ὁ γοῦν Ὅμηρος τοῦτο αὐτῶν μάλιστα θαυμάζοντα πεποίηκε τὸν Ὀδυσσέα καὶ τὰς μαρμαρυγὰς τῶν ποδῶν θεώμενον.
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ἐν μέν γε Θεσσαλίᾳ τοσοῦτον ἐπέδωκεν τῆς ὀρχηστικῆς ἡ ἄσκησις, ὥστε τοὺς προστάτας καὶ προαγωνιστὰς αὐτῶν προορχηστῆρας ἐκάλουν καὶ δηλοῦσι τοῦτο αἱ τῶν ἀνδριάντων ἐπιγραφαὶ οὕς τοῖς ἀριστεύουσιν ἀνίστασαν προὔκρινεν γάρ, φασίν προορχηστῆρα ἁ πόλις. καὶ αὖθις, Εἰλατίωνι τὰν εἰκόνα ὁ δᾶμος εὖ ὀρχησαμένῳ τὰν μάχαν.

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ἐν μέν γε Θεσσαλίᾳ τοσοῦτον ἐπέδωκεν τῆς ὀρχηστικῆς ἡ ἄσκησις, ὥστε τοὺς προστάτας καὶ προαγωνιστὰς αὐτῶν προορχηστῆρας ἐκάλουν· καὶ δηλοῦσι τοῦτο αἱ τῶν ἀνδριάντων ἐπιγραφαὶ οὓς τοῖς ἀριστεύουσιν ἀνίστασαν· προὔκρινεν γάρ, φασίν,φησί C, edd. προορχηστῆρα ἁ πόλις. καὶ αὖθις, Εἰλατίωνι τὰν εἰκόνα ὁ δᾶμος εὖ ὀρχησαμένῳ τὰν μάχαν.

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ἐῶ λέγειν, ὅτι τελετὴν οὐδεμίαν ἀρχαίαν ἔστιν εὑρεῖν ἄνευ ὀρχήσεως, Ὀρφέως δηλαδὴ καὶ Μουσαίου καί. τῶν τότε ἀρίστων ὀρχηστῶν καταστησαμένων αὐτάς, ὥς τι κάλλιστον καὶ τοῦτο νομοθετησάντων, σὺν ῥυθμῷ καὶ ὀρχήσει μυεῖσθαι. ὅτι δʼ οὕτως ἔχει, τὰ μὲν ὄργια σιωπᾶν ἄξιον τῶν ἀμυήτων ἕνεκα, ἐκεῖνο δὲ πάντες ἀκούουσιν, ὅτι τοὺς ἐξαγορεύοντας τὰ μυστήρια ἐξορχεῖσθαι λέγουσιν οἱ πολλοί.

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ἐῶ λέγειν, ὅτι τελετὴν οὐδεμίαν ἀρχαίαν ἔστιν εὑρεῖν ἄνευ ὀρχήσεως, Ὀρφέως δηλαδὴ καὶ Μουσαίου καὶ τῶν τότε ἀρίστων ὀρχηστῶν καταστησαμένων αὐτάς, ὥς τι κάλλιστον καὶ τοῦτο νομοθετησάντων, σὺν ῥυθμῷ καὶ ὀρχήσει μυεῖσθαι. ὅτι δʼ οὕτως ἔχει, τὰ μὲν ὄργια σιωπᾶν ἄξιον τῶν ἀμυήτων ἕνεκα, ἐκεῖνο δὲ πάντες ἀκούουσιν, ὅτι τοὺς ἐξαγορεύοντας τὰ μυστήρια ἐξορχεῖσθαι λέγουσιν οἱ πολλοί.
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ἐν Δήλῳ δέ γε οὐδὲ αἱ θυσίαι ἄνευ ὀρχήσεως ἀλλὰ σὺν ταύτῃ καὶ μετὰ μουσικῆς ἐγίγνοντο. παίδων χοροὶ συνελθόντες ὑπʼ αὐλῷ καὶ κιθάρᾳ οἱ μὲν ἐχόρευον, ὑπωρχοῦντο δὲ οἱ ἄριστοι προκριθέντες ἐξ αὐτῶν. τὰ γοῦν τοῖς χοροῖς γραφόμενα τούτοις ᾄσματα ὑπορχήματα ἐκαλεῖτο καὶ ἐμπέπληστο τῶν τοιούτων ἡ λύρα.

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ἐν Δήλῳ δέ γε οὐδὲ αἱ θυσίαι ἄνευ ὀρχήσεως ἀλλὰ σὺν ταύτῃ καὶ μετὰ μουσικῆς ἐγίγνοντο. παίδων χοροὶ συνελθόντες ὑπʼ αὐλῷ καὶ κιθάρᾳ οἱ μὲν ἐχόρευον, ὑπωρχοῦντο δὲ οἱ ἄριστοι προκριθέντες ἐξ αὐτῶν. τὰ γοῦν τοῖς χοροῖς γραφόμενα τούτοις ᾄσματα ὑπορχήματα ἐκαλεῖτο καὶ ἐμπέπληστο τῶν τοιούτων ἡ λύρα.
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καὶ τί σοι τοὺς Ἕλληνας λέγω, ὅπου καὶ Ἰνδοὶ ἐπειδὰν ἕωθεν ἀναστάντες προσεύχωνται τὸν Ἥλιον, οὐχ ὥσπερ ἡμεῖς τὴν χεῖρα κύσαντες ἡγούμεθα ἐντελῆ ἡμῶν εἶναι, τὴν εὐχήν, ἀλλʼ ἐκεῖνοι πρὸς τὴν ἀνατολὴν στάντες ὀρχήσει τὸν Ἥλιον ἀσπάζονται, σχηματίζοντες ἑαυτοὺς σιωπῇ καὶ μιμούμενοι τὴν χορείαν τοῦ θεοῦ· καὶ τοῦτʼ ἐστιν Ἰνδῶν καὶ εὐχὴ καὶ χοροὶ καὶ θυσία. διὸ καὶ τούτοις ἱλεοῦνται τὸν θεὸν δίς, καὶ ἀρχομένης καὶ δυομένης τῆς ἡμέρας.

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καὶ τί σοι τοὺς Ἕλληνας λέγω, ὅπου καὶ Ἰνδοὶ ἐπειδὰν ἕωθεν ἀναστάντες προσεύχωνται τὸν Ἥλιον, οὐχ ὥσπερ ἡμεῖς τὴν χεῖρα κύσαντες ἡγούμεθα ἐντελῆ ἡμῶν εἶναι τὴν εὐχήν, ἀλλʼ ἐκεῖνοι πρὸς τὴν ἀνατολὴν στάντες ὀρχήσει τὸν Ἥλιον ἀσπάζονται, σχηματίζοντες ἑαυτοὺς σιωπῇ καὶ μιμούμενοι τὴν χορείαν τοῦ θεοῦ· καὶ τοῦτʼ ἐστιν Ἰνδῶν καὶ εὐχὴ καὶ χοροὶ καὶ θυσία. διὸ καὶ τούτοις ἱλεοῦνται τὸν θεὸν δίς, καὶ ἀρχομένης καὶ δυομένης τῆς ἡμέρας.
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Αἰθίοπες δέ γε καὶ πολεμοῦντες σὺν ὀρχήσει αὐτὸ δρῶσιν, καὶ οὐκ ἂν ἀφείη τὸ βέλος Αἰθίοψ ἀνήρ ἀφελὼν τῆς κεφαλῆς — ταύτῃ γὰρ ἀντὶ φαρέτρας χρῶνται περιδέοντες αὐτῇ ἀκτινηδὸν τὰ βέλη — εἰ μὴ πρότερον ὀρχήσαιτο καὶ τῷ σχήματι ἀπειλήσειε καὶ προεκφοβήσειε τῇ ὀρχήσει τὸν πολέμιον.

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Αἰθίοπες δέ γε καὶ πολεμοῦντες σὺν ὀρχήσει αὐτὸ δρῶσιν, καὶ οὐκ ἂν ἀφείη τὸ βέλος Αἰθίοψ ἀνὴρ ἀφελὼν τῆς κεφαλῆς — ταύτῃ γὰρ ἀντὶ φαρέτρας χρῶνται περιδέοντες αὐτῇ ἀκτινηδὸν τὰ βέλη — εἰ μὴ πρότερον ὀρχήσαιτο καὶ τῷ σχήματι ἀπειλήσειε καὶ προεκφοβήσειε τῇ ὀρχήσει τὸν πολέμιον.
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ἄξιον δέ, ἐπεὶ τὴν Ἰνδικὴν καὶ τὴν Αἰθιοπίαν διεξεληλύθαμεν, καὶ ἐς τὴν γείτονα αὐτῶν Αἴγυπτον καταβῆναι τῷ λόγῳ. δοκεῖ γάρ μοι ὁ παλαιὸς μῦθος καὶ Πρωτέα τὸν Αἰγύπτιον οὐκ ἄλλο τι ἢ ὀρχηστήν τινα γενέσθαι λέγειν, μιμητικὸν ἄνθρωπον καὶ πρὸς πάντα σχηματίζεσθαι καὶ μεταβάλλεσθαι δυνάμενον, ὡς καὶ ὕδατος ὑγρότητα μιμεῖσθαι καὶ πυρὸς ὀξύτητα ἐν τῇ τῆς κινήσεως σφοδρότητι καὶ λέοντος ἀγριότητα καὶ παρδάλεως θυμὸν καὶ δένδρου δόνημα, καὶ ὅλως ὅ τι καὶ θελήσειεν. ὁ δὲ μῦθος παραλαβὼν πρὸς τὸ παραδοξότερον τὴν φύσιν αὐτοῦ διηγήσατο, ὡς γιγνομένου ταῦτα ἅπερ ἐμιμεῖτο. ὅπερ δὴ καὶ τοῖς νῦν ὀρχουμένοις πρόσεστιν, ἴδοις τʼ ἂν οὖν αὐτοὺς πρὸς τὸν καιρὸν ὠκέως διαλλαττομένους καὶ αὐτὸν μιμουμένους τὸν Πρωτέα. εἰκάζειν δὲ χρὴ καὶ τὴν Ἔμπουσαν τὴν ἐς μυρίας μορφὰς μεταβαλλομένην τοιαύτην τινὰ ἄνθρωπον ὑπὸ τοῦ μύθου παραδεδόσθαι.

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ἄξιον δέ, ἐπεὶ τὴν Ἰνδικὴν καὶ τὴν Αἰθιοπίαν διεξεληλύθαμεν, καὶ ἐς τὴν γείτονα αὐτῶν Αἴγυπτον καταβῆναι τῷ λόγῳ. δοκεῖ γάρ μοι ὁ παλαιὸς μῦθος καὶ Πρωτέα τὸν Αἰγύπτιον οὐκ ἄλλο τι ἢ ὀρχηστήν τινα γενέσθαι λέγειν, μιμητικὸν ἄνθρωπον καὶ πρὸς πάντα σχηματίζεσθαι καὶ μεταβάλλεσθαι δυνάμενον, ὡς καὶ ὕδατος ὑγρότητα μιμεῖσθαι καὶ πυρὸς ὀξύτητα ἐν τῇ τῆς κινήσεως σφοδρότητι καὶ λέοντος ἀγριότητα καὶ παρδάλεως θυμὸν καὶ δένδρου δόνημα, καὶ ὅλως ὅ τι καὶ θελήσειεν. ὁ δὲ μῦθος παραλαβὼν πρὸς τὸ παραδοξότερον τὴν φύσιν αὐτοῦ διηγήσατο, ὡς γιγνομένου ταῦτα ἅπερ ἐμιμεῖτο. ὅπερ δὴ καὶ τοῖς νῦν ὀρχουμένοις πρόσεστιν, ἴδοις τʼ ἂν οὖν αὐτοὺς πρὸς τὸν καιρὸντὸν καιρὸν Urban: τὸν αὐτὸν καιρὸν MSS. ὠκέως διαλλαττομένους καὶ αὐτὸν μιμουμένους τὸν Πρωτέα. εἰκάζειν δὲ χρὴ καὶ τὴν Ἔμπουσαν τὴν ἐς μυρίας μορφὰς μεταβαλλομένην τοιαύτην τινὰ ἄνθρωπον ὑπὸ τοῦ μύθου παραδεδόσθαι.
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ἐπὶ τούτοις δίκαιον μηδὲ τῆς Ῥωμαίων ὀρχήσεως ἀμνημονεῖν, ἣν οἱ εὐγενέστατοι αὐτῶν τῷ πολεμικωτάτῳ τῶν θεῶν Ἄρει, οἱ Σάλιοι καλούμενοι ἱερωσύνης δὲ τοῦτο ὄνομα, ὀρχοῦνται, σεμνοτάτην τε ἅμα καὶ ἱερωτάτην.

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ἐπὶ τούτοις δίκαιον μηδὲ τῆς Ῥωμαίων ὀρχήσεως ἀμνημονεῖν, ἣν οἱ εὐγενέστατοι αὐτῶν τῷ πολεμικωτάτῳ τῶν θεῶν Ἄρει, οἱ Σάλιοι καλούμενοι (ἱερωσύνης δὲ τοῦτο ὄνομα), ὀρχοῦνται, σεμνοτάτην τε ἅμα καὶ ἱερωτάτην.

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Βιθυνὸς δὲ μῦθος, καὶ οὗτος οὐ πάνυ τῶν Ἰταλιωτικῶν ἀλλότριος, φησὶν τὸν Πρίαπον δαίμονα πολεμιστήν, τῶν Τιτάνων οἶμαι ἕνα ἢ τῶν Ἰδαίων Δακτύλων τοῦτο ἔργον πεποιημένον, τὰ ἐνόπλια παιδεύειν, παραλαβόντα παρὰ τῆς Ἥρας τὸν Ἄρη, παῖδα μὲν ἔτι, σκληρὸν δὲ καὶ πέρα τοῦ μετρίου ἀνδρικόν, μὴ πρότερον ὁπλομαχεῖν διδάξαι πρὶν τέλειον ὀρχηστὴν ἀπειργάσατο. καὶ ἐπὶ τούτῳ καὶ μισθὸς αὐτῷ παρὰ τῆς Ἥρας ἐγένετο, δεκάτην ἀεὶ τῶν ἐκ πολέμου περιγιγνομένων τῷ Ἄρει παρʼ αὐτοῦ λαμβάνειν.

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Βιθυνὸς δὲ μῦθος, καὶ οὗτος οὐ πάνυ τῶν Ἰταλιωτικῶν ἀλλότριος, φησὶνφησὶν Harmon: (ὃς) MSS. The relative, a gloss, has displaced the verb, which itself, when abbreviated, often makes trouble; cf. p. 238, n. l, below. τὸν Πρίαπον δαίμονα πολεμιστήν, τῶν Τιτάνων οἶμαι ἕνα ἢ τῶν Ἰδαίων Δακτύλων τοῦτο ἔργον πεποιημένον, τὰ ἐνόπλια παιδεύειν, παραλαβόντα παρὰ τῆς Ἥρας τὸν Ἄρη, παῖδα μὲν ἔτι, σκληρὸν δὲ καὶ πέρα τοῦ μετρίου ἀνδρικόν, μὴ πρότερον ὁπλομαχεῖν διδάξαι πρὶν τέλειον ὀρχηστὴν ἀπειργάσατο. καὶ ἐπὶ τούτῳ καὶ μισθὸς αὐτῷ παρὰ τῆς Ἥρας ἐγένετο, δεκάτην ἀεὶ τῶν ἐκ πολέμου περιγιγνομένων τῷ Ἄρει παρʼ αὐτοῦ λαμβάνειν.
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τὰ μὲν γὰρ Διονυσιακὰ καὶ Βακχικὰ οἶμαί σε μὴ περιμένειν ἐμοῦ ἀκοῦσαι, ὅτι ὄρχησις ἐκεῖνα πάντα ἦν. τριῶν γοῦν οὐσῶν τῶν γενικωτάτων ὀρχήσεων, κόρδακος καὶ σικιννίδος καὶ ἐμμελείας, οἱ Διονύσου θεράποντες οἱ Σάτυροι ταύτας ἐφευρόντες ἀφʼ αὑτῶν ἑκάστην ὠνόμασαν, καὶ ταύτῃ τῇ τέχνῃ χρώμενος ὁ Διόνυσος, φασίν Τυρρηνοὺς καὶ Ἰνδοὺς καὶ Λυδοὺς ἐχειρώσατο καὶ φῦλον οὕτω μάχιμον τοῖς αὑτοῦ θιάσοις κατωρχήσατο.

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τὰ μὲν γὰρ Διονυσιακὰ καὶ Βακχικὰ οἶμαί σε μὴ περιμένειν ἐμοῦ ἀκοῦσαι, ὅτι ὄρχησις ἐκεῖνα πάντα ἦν. τριῶν γοῦν οὐσῶν τῶν γενικωτάτων ὀρχήσεων, κόρδακος καὶ σικιννίδος καὶ ἐμμελείας, οἱ Διονύσου θεράποντες οἱ Σάτυροι ταύτας ἐφευρόντες ἀφʼ αὑτῶν ἑκάστην ὠνόμασαν, καὶ ταύτῃ τῇ τέχνῃ χρώμενος ὁ Διόνυσος, φασίν,φασίν Harmon: ὃς ΓΩΦC: not in EΝ. Τυρρηνοὺς καὶ Ἰνδοὺς καὶ Λυδοὺς ἐχειρώσατο καὶ φῦλον οὕτω μάχιμον τοῖς αὑτοῦαὑτοῦ Madvig: αὐτοῦ Φ Vat. 87: αὐτοῖς ΓΝ (ΕΩC). θιάσοις κατωρχήσατο.
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ὥστε, ὦ θαυμάσιε, ὅρα μὴ ἀνόσιον ᾖ κατηγορεῖν ἐπιτηδεύματος θείου τε ἅμα καὶ μυστικοῦ καὶ τοσούτοις θεοῖς ἐσπουδασμένου καὶ ἐπὶ τιμῇ αὐτῶν δρωμένου καὶ τοσαύτην τέρψιν ἅμα καὶ παιδείαν ὠφέλιμον παρεχομένου.

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θαυμάζω δέ σου κἀκεῖνο, εἰδὼς Ὁμήρου καὶ Ἡσιόδου μάλιστα ἐραστὴν ὄντα σε αὖθις γάρ ἐπὶ τοὺς ποιητὰς ἐπάνειμι, πῶς ἀντιφθέγγεσθαι ἐκείνοις τολμᾷς πρὸ τῶν πάντων ὄρχησιν ἐπαινοῦσιν. ὁ μὲν γὰρ Ὅμηρος τὰ ἥδιστα καὶ κάλλιστα καταλέγων, ὕπνον καὶ φιλότητα καὶ μολπὴν καὶ ὄρχησιν, μόνην ταύτην ἀμύμονα ὠνόμασεν, προσμαρτυρήσας νὴ Δία καὶ τὸ ἡδὺ τῇ μολπῇ, ἅπερ ἀμφότερα τῇ ὀρχηστικῇ] πρόσεστιν, καὶ ᾠδὴ γλυκερὰ καὶ ὀρχησμὸς ἀμύμων, ὃν σὺ νῦν μωμᾶσθαι ἐπινοεῖς. καὶ πάλιν ἐν ἑτέρῳ μέρει τῆς ποιήσεως· ἄλλῳ μὲν γὰρ ἔδωκε θεὸς πολεμήϊα ἔργα, ἄλλῳ δʼ ὀρχηστύν τε καὶ ἱμερόεσσαν ἀοιδήν. ἱμερόεσσα γὰρ ὡς ἀληθῶς ἡ μετʼ ὀρχήσεως ᾠδὴ καὶ δῶρον θεῶν τοῦτο κάλλιστον. καὶ ἔοικεν εἰς δύο διῃρηκὼς ὁ Ὅμηρος τὰ πάντα πράγματα, πόλεμον καὶ εἰρήνην, τοῖς τοῦ πολέμου μόνα ταῦτα ὡς κάλλιστα ἀντιτεθεικέναι.

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ὥστε, ὦ θαυμάσιε, ὅρα μὴ ἀνόσιον ᾖ κατηγορεῖν ἐπιτηδεύματος θείου τε ἅμα καὶ μυστικοῦ καὶ τοσούτοις θεοῖς ἐσπουδασμένου καὶ ἐπὶ τιμῇ αὐτῶν δρωμένου καὶ τοσαύτην τέρψιν ἅμα καὶ παιδείανπαιδιὰν NE2. ὠφέλιμον παρεχομένου.

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θαυμάζω δέ σου κἀκεῖνο, εἰδὼς Ὁμήρου καὶ Ἡσιόδου μάλιστα ἐραστὴν ὄντα σε (αὖθις γὰρ ἐπὶ τοὺς ποιητὰς ἐπάνειμι), πῶς ἀντιφθέγγεσθαι ἐκείνοις τολμᾷς πρὸ τῶν πάντων ὄρχησιν ἐπαινοῦσιν. ὁ μὲν γὰρ Ὅμηρος τὰ ἥδιστα καὶ κάλλιστα καταλέγων, ὕπνον καὶ φιλότητα καὶ μολπὴν καὶ ὄρχησιν, μόνην ταύτην ἀμύμονα ὠνόμασεν, προσμαρτυρήσας νὴ Δία καὶ τὸ ἡδὺ τῇ μολπῇ, ἅπερ ἀμφότερα τῇ ὀρχηστικῇ πρόσεστιν, καὶ ᾠδὴ γλυκερὰ καὶ ὀρχησμὸςὀρχηθμός Α. ἀμύμων, ὃν σὺ νῦν μωμᾶσθαι ἐπινοεῖς. καὶ πάλιν ἐν ἑτέρῳ μέρει τῆς ποιήσεως· +ἄλλῳ μὲν γὰρ ἔδωκε θεὸς πολεμήϊα ἔργα, + +ἄλλῳ δʼ ὀρχηστύν τε καὶ ἱμερόεσσαν ἀοιδήν. + ἱμερόεσσα γὰρ ὡς ἀληθῶς ἡ μετʼ ὀρχήσεως ᾠδὴ καὶ δῶρον θεῶν τοῦτο κάλλιστον. καὶ ἔοικεν εἰς δύο διῃρηκὼς ὁ Ὅμηρος τὰ πάντα πράγματα, πόλεμον καὶ εἰρήνην, τοῖς τοῦ πολέμου μόνα ταῦτα ὡς κάλλιστα ἀντιτεθεικέναι.

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ὁ δὲ Ἡσίοδος, οὐ παρʼ ἄλλου ἀκούσας ἀλλʼ ἰδὼν αὐτὸς ἕωθεν εὐθὺς ὀρχουμένας τὰς Μούσας, ἐν ἀρχῇ τῶν ἐπῶν τοῦτο περὶ αὐτῶν τὸ μέγιστον ἐγκώμιον διηγεῖται, ὅτι περὶ κρήνην ἰοειδέα πόσσʼ ἁπαλοῖσιν ὀρχεῦνται, τοῦ πατρὸς τὸν βωμὸν περιχορεύουσαι.

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ἀλλὰ σὺ μέν, ὦ γενναῖε, μονονουχὶ θεομαχῶν ὑβρίζεις εἰς τὴν ὀρχηστικὴν·

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ὁ δὲ Ἡσίοδος, οὐ παρʼ ἄλλου ἀκούσας ἀλλʼ ἰδὼν αὐτὸς ἕωθεν εὐθὺς ὀρχουμένας τὰς Μούσας, ἐν ἀρχῇ τῶν ἐπῶν τοῦτο περὶ αὐτῶν τὸ μέγιστον ἐγκώμιον διηγεῖται, ὅτι περὶ κρήνην ἰοειδέα πόσς’ ἁπαλοῖσιν ὀρχεῦνται, τοῦ πατρὸς τὸν βωμὸν περιχορεύουσαι.

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ἀλλὰ σὺ μέν, ὦ γενναῖε, μονονουχὶ θεομαχῶν ὑβρίζεις εἰς τὴν ὀρχηστικήν·

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ὁ Σωκράτης δέ, σοφώτατος ἀνήρ, εἴ γε πιστευτέον τοῦτο περὶ αὐτοῦ λέγοντι τῷ Πυθίῳ, οὐ μόνον ἐπῄνει τὴν ὀρχηστικὴν ἀλλὰ καὶ ἐκμαθεῖν αὐτὴν ἠξίου, μέγιστον νέμων εὐρυθμίᾳ καὶ εὐμουσίᾳ καὶ κινήσει ἐμμελεῖ καὶ εὐσχημοσύνῃ τοῦ κινουμένου· καὶ οὐκ ᾐδεῖτο γέρων ἀνὴρ ἕν τῶν σπουδαιοτάτων μαθημάτων καὶ τοῦτο ἡγούμενος εἶναι. καὶ ἔμελλέν γε ἐκεῖνος περὶ ὀρχηστικὴν οὐ μετρίως σπουδάσεσθαι, ὅς γε καὶ τὰ μικρὰ οὐκ ὤκνει μανθάνειν, ἀλλὰ καὶ εἰς τὰ διδασκαλεῖα τῶν αὐλητρίδων ἐφοίτα καὶ παρʼ ἑταίρας γυναικὸς οὐκ ἀπηξίου σπουδαῖόν τι ἀκούειν, τῆς Ἀσπασίας. καίτοι ἐκεῖνος ἄρτι ἀρχομένην ἑώρα τότε τὴν τέχνην καὶ οὐδέπω εἰς τοσοῦτον κάλλος διηρθρωμένην. εἰ δὲ τοὺς νῦν ἐπὶ μέγιστον αὐτὴν προαγαγόντας ἐθεᾶτο, εὖ οἶδα, πάντων ἂν ἐκεῖνός γε ἀφέμενος μόνῳ τῷ θεάματι τούτῳ τὸν νοῦν ἂν προσεῖχεν καὶ τοὺς παῖδας οὐκ ἂν ἄλλο τι πρὸ αὐτοῦ ἐδιδάξατο.

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ὁ Σωκράτης δέ, σοφώτατος ἀνήρ, εἴ γε πιστευτέον τοῦτο περὶ αὐτοῦ λέγοντι τῷ Πυθίῳ, οὐ μόνον ἐπῄνει τὴν ὀρχηστικὴν ἀλλὰ καὶ ἐκμαθεῖν αὐτὴν ἠξίου, μέγιστον νέμωνἀπονέμων C. εὐρυθμίᾳ καὶ εὐμουσίᾳ καὶ κινήσει ἐμμελεῖ καὶ εὐσχημοσύνῃ τοῦ κινουμένου· καὶ οὐκ ᾐδεῖτο γέρων ἀνὴρ ἓν τῶν σπουδαιοτάτων μαθημάτων καὶ τοῦτο ἡγούμενος εἶναι. καὶ ἔμελλέν γε ἐκεῖνος περὶ ὀρχηστικὴν οὐ μετρίως σπουδάσεσθαι, ὅς γε καὶ τὰ μικρὰ οὐκ ὤκνει μανθάνειν, ἀλλὰ καὶ εἰς τὰ διδασκαλεῖα τῶν αὐλητρίδων ἐφοίτα καὶ παρʼ ἑταίρας γυναικὸς οὐκ ἀπηξίου σπουδαῖόν τι ἀκούειν, τῆς Ἀσπασίας. καίτοι ἐκεῖνος ἄρτι ἀρχομένην ἑώρα τότε τὴν τέχνην καὶ οὐδέπω εἰς τοσοῦτον κάλλος διηρθρωμένην. εἰ δὲ τοὺς νῦν ἐπὶ μέγιστον αὐτὴν προαγαγόντας ἐθεᾶτο, εὖ οἶδα, πάντων ἂν ἐκεῖνός γε ἀφέμενος μόνῳ τῷ θεάματι τούτῳ τὸν νοῦν ἂν προσεῖχεν καὶ τοὺς παῖδας οὐκ ἂν ἄλλο τι πρὸ αὐτοῦ ἐδιδάξατο.
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δοκεῖς δέ μοι, ὅταν κωμῳδίαν καὶ τραγῳδίαν ἐπαινῇς, ἐπιλελῆσθαι ὅτι καὶ ἐν ἑκατέρᾳ ἐκείνων ὀρχήσεως ἴδιόν τι εἶδός ἐστιν, οἷον τραγικὴ μὲν ἡ ἐμμέλεια, κωμῳδικὴ δὲ ὁ κόρδαξ, ἐνίοτε δὲ καὶ τρίτης, σικιννίδος, προσλαμβανομένης. ἐπεὶ δὲ ἐν ἀρχῇ καὶ προετίμησας τῆς ὀρχήσεως τὴν τραγῳδίαν καὶ κωμῳδίαν καὶ αὐλητὰς κυκλίους καὶ κιθαρῳδίαν, ἐναγώνια ταῦτα καὶ διὰ τοῦτο σεμνὰ προσειπών, φέρε νῦν ἀντεξετάσωμεν τῇ ὀρχήσει ἕκαστον αὐτῶν. καίτοι τὸν μὲν αὐλόν, εἰ δοκεῖ, καὶ τὴν κιθάραν παρῶμεν· μέρη γάρ τῆς τοῦ ὀρχηστοῦ ὑπηρεσίας καὶ ταῦτα.

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δοκεῖς δέ μοι, ὅταν κωμῳδίαν καὶ τραγῳδίαν ἐπαινῇς, ἐπιλελῆσθαι ὅτι καὶ ἐν ἑκατέρᾳ ἐκείνων ὀρχήσεως ἴδιόν τι εἶδός ἐστιν, οἷον τραγικὴτραγικὴ ΦC: τραγικῇ ΓΕΝ. μὲν ἡ ἐμμέλεια, κωμῳδικὴκωμῳδικὴ ΦC: κωμωδικῇ ΓΕΝ. δὲ ὁ κόρδαξ, ἐνίοτε δὲ καὶ τρίτης,τρίτης C: τρίτη ΓΕΦΝ. σικιννίδος, προσλαμβανομένης. ἐπεὶ δὲ ἐν ἀρχῇ καὶ προετίμησας τῆς ὀρχήσεως τὴν τραγῳδίαν καὶ κωμῳδίαν καὶ αὐλητὰς κυκλίους καὶ κιθαρῳδίαν, ἐναγώνια ταῦτα καὶ διὰ τοῦτο σεμνὰ προσειπών, φέρε νῦν ἀντεξετάσωμεν τῇ ὀρχήσει ἕκαστον αὐτῶν. καίτοι τὸν μὲν αὐλόν, εἰ δοκεῖ, καὶ τὴν κιθάραν παρῶμεν· μέρη γὰρ τῆς τοῦ ὀρχηστοῦ ὑπηρεσίας καὶ ταῦτα.
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τὴν τραγῳδίαν δέ γε ἀπὸ τοῦ σχήματος πρώτου καταμάθωμεν οἵα ἐστίν, ὡς εἰδεχθὲς ἅμα καὶ φοβερὸν θέαμα εἰς μῆκος ἄρρυθμον ἠσκημένος ἄνθρωπος, ἐμβάταις ὑψηλοῖς ἐποχούμενος, πρόσωπον ὑπὲρ κεφαλῆς ἀνατεινόμενον ἐπικείμενος καὶ στόμα κεχηνὸς πάμμεγα ὡς καταπιόμενος τοὺς θεατάς. ἐῶ λέγειν προστερνίδια καὶ προγαστρίδια, προσθετὴν καὶ ἐπιτεχνητὴν παχύτητα προσποιούμενος, ὡς μὴ τοῦ μήκους ἡ ἀρρυθμία ἐν λεπτῷ μᾶλλον ἐλέγχοιτο· εἶτʼ ἔνδοθεν αὐτὸς κεκραγώς, ἑαυτὸν ἀνακλῶν καὶ κατακλῶν, ἐνίοτε καὶ περιᾴδων τὰ ἰαμβεῖα καί, τὸ δὴ αἴσχιστον, μελῳδῶν τὰς συμφοράς, καὶ μόνης τῆς φωνῆς ὑπεύθυνον παρέχων ἑαυτόν· τὰ γὰρ ἄλλα τοῖς ποιηταῖς ἐμέλησεν πρὸ πολλοῦ ποτε γενομένοις. καὶ μέχρι μὲν Ἀνδρομάχη τις ἢ Ἑκάβη ἐστίν, φορητὸς ἡ ᾠδή· ὅταν δὲ Ἡρακλῆς αὐτὸς εἰσελθὼν μονῳδῇ, ἐπιλαθόμενος αὑτοῦ καὶ μήτε τὴν λεοντῆν αἰδεσθεὶς μήτε τὸ ῥόπαλον ὃ περίκειται, σολοικίαν εὖ φρονῶν εἰκότως φαίη ἄν τις τὸ πρᾶγμα.

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τὴν τραγῳδίαν δέ γε ἀπὸ τοῦ σχήματος πρώτου καταμάθωμεν οἵα ἐστίν, ὡς εἰδεχθὲς ἅμα καὶ φοβερὸν θέαμα εἰς μῆκος ἄρρυθμον ἠσκημένος ἄνθρωπος, ἐμβάταις ὑψηλοῖς ἐποχούμενος, πρόσωπον ὑπὲρ κεφαλῆς ἀνατεινόμενον ἐπικείμενος καὶ στόμα κεχηνὸς πάμμεγα ὡς καταπιόμενος τοὺς θεατάς. ἐῶ λέγειν προστερνίδια καὶ προγαστρίδια, προσθετὴν καὶ ἐπιτεχνητὴν παχύτητα προσποιούμενος, ὡς μὴ τοῦ μήκους ἡ ἀρρυθμία ἐν λεπτῷ μᾶλλον ἐλέγχοιτο· εἶτʼ ἔνδοθεν αὐτὸς κεκραγώς, ἑαυτὸν ἀνακλῶν καὶ κατακλῶν, ἐνίοτε καὶ περιᾴδων τὰ ἰαμβεῖα καί, τὸ δὴ αἴσχιστον, μελῳδῶν τὰς συμφοράς, καὶ μόνης τῆς φωνῆς ὑπεύθυνον παρέχων ἑαυτόν· τὰ γὰρ ἄλλα τοῖς ποιηταῖς ἐμέλησεν πρὸ πολλοῦ ποτε γενομένοις. καὶ μέχρι μὲν Ἀνδρομάχη τις ἢ Ἑκάβη ἐστίν, φορητὸς ἡ ᾠδή· ὅταν δὲ Ἡρακλῆς αὐτὸς εἰσελθὼν μονῳδῇ, ἐπιλαθόμενος αὑτοῦ καὶ μήτε τὴν λεοντῆν αἰδεσθεὶς μήτε τὸ ῥόπαλον ὃ περίκειται, σολοικίαν εὖ φρονῶν εἰκότως φαίη ἄν τις τὸ πρᾶγμα.
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Λυκῖνος

ἡ κωμῳδία δὲ καὶ τῶν προσώπων αὐτῶν τὸ καταγέλαστον μέρος τοῦ τερπνοῦ αὑτῇ νενόμικεν, οἷα Δάων καὶ Τιβείων καὶ μαγείρων πρόσωπα.

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τὸ δὲ τοῦ ὀρχηστοῦ σχῆμα ὡς μὲν κόσμιον καὶ εὐπρεπὲς οὐκ ἐμὲ χρὴ λέγειν, δῆλα γὰρ τοῖς μὴ τυφλοῖς ταῦτα· τὸ δὲ πρόσωπον αὐτὸ ὡς κάλλιστον καὶ τῷ ὑποκειμένῳ δράματι ἐοικός, οὐ κεχηνὸς δὲ ὡς ἐκεῖνα ἀλλὰ συμμεμυκός ἔχει γὰρ πολλοὺς τοὺς ὑπὲρ αὐτοῦ βοῶντας.

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τὸ δὲ τοῦ ὀρχηστοῦ σχῆμα ὡς μὲν κόσμιον καὶ εὐπρεπὲς οὐκ ἐμὲ χρὴ λέγειν, δῆλα γὰρ τοῖς μὴ τυφλοῖς ταῦτα· τὸ δὲ πρόσωπον αὐτὸ ὡς κάλλιστον καὶ τῷ ὑποκειμένῳ δράματι ἐοικός, οὐ κεχηνὸς δὲ ὡς ἐκεῖνα ἀλλὰ συμμεμυκός· ἔχει γὰρ πολλοὺς τοὺς ὑπὲρ αὐτοῦ βοῶντας.

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πάλαι μὲν γὰρ αὐτοὶ καὶ ᾖδον καὶ ὠρχοῦντο· εἶτʼ ἐπειδὴ κινουμένων τὸ ἆσθμα τὴν ᾠδὴν ἐπετάραττεν, ἄμεινον ἔδοξεν ἄλλους αὐτοῖς ὑπᾴδειν.

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πάλαι μὲν γὰρ αὐτοὶοἱ αὐτοὶ N (Seager, Struve): but Fritzsche was right in objecting. CF. infra, ἄλλους αὐτοῖς ὑπᾴδειν. καὶ ᾖδον καὶ ὠρχοῦντο· εἶτʼ ἐπειδὴ κινουμένων τὸ ἆσθμα τὴν ᾠδὴν ἐπετάραττεν, ἄμεινον ἔδοξεν ἄλλους αὐτοῖς ὑπᾴδειν.
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αἱ δὲ ὑποθέσεις κοιναὶ ἀμφοτέροις, καὶ οὐδὲν τι διακεκριμέναι τῶν τραγικῶν αἱ ὀρχηστικαί, πλὴν ὅτι ποικιλώτεραι αὗται καὶ πολυμαθέστεραι καὶ μυρίας μεταβολὰς ἔχουσαι.

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αἱ δὲ ὑποθέσεις κοιναὶ ἀμφοτέροις, καὶ οὐδέν τι διακεκριμέναι τῶν τραγικῶν αἱ ὀρχηστικαί, πλὴν ὅτι ποικιλώτεραι αὗται καὶ πολυμαθέστεραι καὶ μυρίας μεταβολὰς ἔχουσαι.
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εἰ δὲ μὴ ἐναγώνιος ἡ ὄρχησις, ἐκείνην εἶναί φημι αἰτίαν, τὸ δόξαι τοῖς ἀγωνοθέταις μεῖζον καὶ σεμνότερον τὸ πρᾶγμα ἢ ὥστε εἰς ἐξέτασιν καλεῖσθαι. ἐῶ λέγειν ὅτι πόλις ἐν Ἰταλίᾳ, τοῦ Χαλκιδικοῦ γένους ἡ ἀρίστη, καὶ τοῦτο ὥσπερ τι κόσμημα τῷ παρʼ αὐτοῖς ἀγῶνι προστέθεικεν.

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εἰ δὲ μὴ ἐναγώνιος ἡ ὄρχησις, ἐκείνην εἶναί φημι αἰτίαν, τὸ δόξαι τοῖς ἀγωνοθέταις μεῖζον καὶ σεμνότερον τὸ πρᾶγμα ἢ ὥστε εἰς ἐξέτασιν καλεῖσθαι. ἐῶ λέγειν ὅτι πόλις ἐν Ἰταλίᾳ, τοῦ Χαλκιδικοῦ γένους ἡ ἀρίστη, καὶ τοῦτο ὥσπερ τι κόσμημα τῷ παρʼ αὐτοῖς ἀγῶνι προστέθεικεν.
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ἐθέλω δέ σοι ἐνταῦθα ἤδη ἀπολογήσασθαι ὑπὲρ τῶν παραλελειμμένων τῷ λόγῳ παμπόλλων ὄντων, ὡς μὴ δόξαν ἀγνοίας ἢ ἀμαθίας παράσχωμαι. οὐ γάρ με λέληθεν ὅτι πολλοὶ πρὸ ἡμῶν περὶ ὀρχήσεως συγγεγραφότες τὴν πλείστην διατριβὴν τῆς γραφῆς ἐποιήσαντο πάντα τῆς ὀρχήσεως τὰ εἴδη ἐπεξιόντες καὶ ὀνόματα αὐτῶν καταλέγοντες καὶ οἵα ἑκάστη καὶ ὑφʼ ὅτου εὑρέθη, πολυμαθίας ταύτην ἐπίδειξιν ἡγούμενοι παρέξειν. ἐγὼ δὲ μάλιστα μὲν τὴν περὶ ταῦτα φιλοτιμίαν ἀπειρόκαλόν τε καὶ ὀψιμαθῆ καὶ ἐμαυτῷ ἄκαιρον οἴομαι εἶναι καὶ διὰ τοῦτο παρίημι·

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ἐθέλω δέ σοι ἐνταῦθα ἤδη ἀπολογήσασθαι ὑπὲρ τῶν παραλελειμμένων τῷ λόγῳ παμπόλλων ὄντων, ὡς μὴ δόξαν ἀγνοίας ἢ ἀμαθίας παράσχωμαι. οὐ γάρ με λέληθεν ὅτι πολλοὶ πρὸ ἡμῶν περὶ ὀρχήσεως συγγεγραφότες τὴν πλείστην διατριβὴν τῆς γραφῆς ἐποιήσαντο πάντα τῆς ὀρχήσεως τὰ εἴδη ἐπεξιόντες καὶ ὀνόματα αὐτῶν καταλέγοντες καὶ οἵα ἑκάστη καὶ ὑφʼ ὅτου εὑρέθη, πολυμαθίας ταύτην ἐπίδειξιν ἡγούμενοι παρέξειν. ἐγὼ δὲ μάλιστα μὲν τὴν περὶ ταῦτα φιλοτιμίαν ἀπειρόκαλόν τε καὶ ὀψιμαθῆ καὶ ἐμαυτῷ ἄκαιρον οἴομαι εἶναι καὶ διὰ τοῦτο παρίημι·

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ἔπειτα δὲ κἀκεῖνὸ σε ἀξιῶ ἐννοεῖν καὶ μεμνῆσθαι, ὅτι μοι νῦν οὐ πᾶσαν ὄρχησιν πρόκειται γενεαλογεῖν, οὐδὲ τοῦτον τὸν σκοπὸν ὑπεστησάμην τῷ λόγῳ, ὀρχήσεων ὀνόματα καταριθμήσασθαι, πλὴν ὅσων ἐν ἀρχῇ ὀλίγων ἐπεμνήσθην τὰς γενικωτέρας αὐτῶν προχειρισάμενος· ἀλλὰ τό γε ἐν τῷ παρόντι μοι κεφάλαιον τοῦ λόγου τοῦτό ἐστιν, τὴν νῦν ὄρχησιν καθεστῶσαν ἐπαινέσαι καὶ δεῖξαι ὅσα ἐν αὑτῇ τερπνὰ καὶ χρήσιμα περιλαβοῦσα ἔχει, οὐ πάλαι ἀρξαμένη ἐς τοσοῦτο κάλλος ἐπιδιδόναι, ἀλλὰ κατὰ τὸν Σεβαστὸν μάλιστα.

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αἱ μὲν γὰρ πρῶται ἐκεῖναι ὥσπερ τινὲς ῥίζαι καὶ θεμέλιοι τῆς ὀρχήσεως ἦσαν, τὸ δὲ ἄνθος αὐτῆς καὶ τὸν τελεώτατον καρπόν, ὅσπερ νῦν μάλιστα ἐς τὸ ἀκρότατον ἀποτετέλεσται, τοῦτον οὖν ὁ ἡμέτερος λόγος διεξέρχεται, παρεὶς τὸ θερμαυστρίζειν καὶ γέρανον ὀρχεῖσθαι καὶ τὰ ἄλλα ὡς μηδὲν τῇ νῦν ταύτῃ ἔτι προσήκοντα. οὐδὲ γὰρ ἐκεῖνο τὸ Φρύγιον τῆς ὀρχήσεως εἶδος, τὸ παροίνιον καὶ συμποτικόν, μετὰ μέθης γιγνόμενον ἀγροίκων πολλάκις πρὸς αὔλημα γυναικεῖον ὀρχουμένων σφοδρὰ καὶ καματηρὰ πηδήματα, καὶ νῦν ἔτι ταῖς ἀγροικίαις ἐπιπολάζοντα, ὑπʼ ἀγνοίας παρέλιπον, ἀλλʼ ὅτι μηδὲν ταῦτα τῇ νῦν ὀρχήσει κοινωνεῖ. καὶ γάρ ὁ Πλάτων ἐν τοῖς Νόμοις τὰ μέν τινα εἴδη ἐπαινεῖ ταύτης, τὰ δὲ πάνυ ἀπαξιοῖ, διαιρῶν αὐτὰ ἔς τε τὸ τερπνὸν καὶ τὸ χρήσιμον καὶ ἀπελαύνων αὐτῶν τὰ ἀσχημονέστερα, προτιμῶν δὲ καὶ θαυμάζων θάτερα.

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ἔπειτα δὲ κἀκεῖνό σε ἀξιῶ ἐννοεῖν καὶ μεμνῆσθαι, ὅτι μοι νῦν οὐ πᾶσαν ὄρχησιν πρόκειται γενεαλογεῖν, οὐδὲ τοῦτον τὸν σκοπὸν ὑπεστησάμην τῷ λόγῳ, ὀρχήσεων ὀνόματα καταριθμήσασθαι, πλὴν ὅσων ἐν ἀρχῇ ὀλίγων ἐπεμνήσθην τὰς γενικωτέρας αὐτῶν προχειρισάμενος· ἀλλὰ τό γε ἐν τῷ παρόντι μοι κεφάλαιον τοῦ λόγου τοῦτό ἐστιν, τὴν νῦν ὄρχησιν καθεστῶσαν ἐπαινέσαι καὶ δεῖξαι ὅσα ἐν αὑτῇ τερπνὰ καὶ χρήσιμα περιλαβοῦσα ἔχει, οὐ πάλαι ἀρξαμένη ἐς τοσοῦτο κάλλος ἐπιδιδόναι, ἀλλὰ κατὰ τὸν Σεβαστὸν μάλιστα.

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αἱ μὲν γὰρ πρῶται ἐκεῖναι ὥσπερ τινὲς ῥίζαι καὶ θεμέλιοιθεμέλια C, conrary to Lucianic usage. τῆς ὀρχήσεως ἦσαν, τὸ δὲ ἄνθος αὐτῆς καὶ τὸν τελεώτατον καρπόν, ὅσπερὅσπερ ΕΦΩ Ν2: ὥσπερ ΓΝ1: ὅπερ (C) A. νῦν μάλιστα ἐς τὸ ἀκρότατον ἀποτετέλεσται, τοῦτοντοῦτον οὖν Γ1: τοῦτο νῦν Γ2, other MSS. Cf. οὖν ὁ ἡμέτερος λόγος διεξέρχεται, παρεὶς τὸ θερμαυστρίζειν καὶ γέρανον ὀρχεῖσθαι καὶ τὰ ἄλλα ὡς μηδὲν τῇ νῦν ταύτῃ ἔτι προσήκοντα. οὐδὲ γὰρ ἐκεῖνο τὸ Φρύγιον τῆς ὀρχήσεως εἶδος, τὸ παροίνιον καὶ συμποτικόν, μετὰ μέθης γιγνόμενον ἀγροίκων πολλάκις πρὸς αὔλημα γυναικεῖον ὀρχουμένων σφοδρὰ καὶ καματηρὰσφόδρα καὶ καματηρὰ EΝ: καὶ omitted in other MSS. Cf. Hist. Conscr. 43. πηδήματα, καὶ νῦν ἔτι ταῖς ἀγροικίαις ἐπιπολάζοντα,ἐπιπολάζον Madvig, but cf. ταῦτα, below. ὑπʼ ἀγνοίας παρέλιπον, ἀλλʼ ὅτι μηδὲν ταῦτα τῇ νῦν ὀρχήσει κοινωνεῖ. καὶ γὰρ ὁ Πλάτων ἐν τοῖς Νόμοις τὰ μέν τινα εἴδη ἐπαινεῖ ταύτης, τὰ δὲ πάνυ ἀπαξιοῖ, διαιρῶν αὐτὰ ἔς τε τὸ τερπνὸν καὶ τὸ χρήσιμον καὶ ἀπελαύνων αὐτῶν τὰ ἀσχημονέστερα, προτιμῶν δὲ καὶ θαυμάζων θάτερα.
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καὶ περὶ μὲν αὐτῆς ὀρχήσεως τοσαῦτα· τὸ γὰρ πάντα ἐπεξιόντα μηκύνειν τὸν λόγον ἀπειρόκαλον. ἃ δὲ τὸν ὀρχηστὴν αὐτὸν ἔχειν χρὴ καὶ ὅπως δεῖ ἠσκῆσθαι καὶ ἃ μεμαθηκέναι καὶ οἷς κρατύνειν τὸ ἔργον, ἤδη σοι δίειμι, ὡς μάθῃς οὐ τῶν ῥᾳδίων καὶ τῶν εὐμεταχειρίστων οὖσαν τήν τέχνην, ἀλλὰ πάσης παιδεύσεως ἐς τὸ ἀκρότατον ἀφικνουμένην, οὐ μουσικῆς μόνον ἀλλὰ καὶ ῥυθμικῆς καὶ μετρικῆς, καὶ τῆς σῆς φιλοσοφίας μάλιστα, τῆς τε φυσικῆς καὶ τῆς ἠθικῆς· τὴν γὰρ διαλεκτικὴν αὐτῆς περιεργίαν ἄκαιρον αὑτῇ νενόμικεν. οὐ μὴν οὐδὲ ῥητορικῆς ἀφέστηκεν, ἀλλὰ καὶ ταύτης μετέχει, καθʼ ὅσον ἤθους τε καὶ πάθους ἐπιδεικτική ἐστιν, ὧν καὶ οἱ ῥήτορες γλίχονται. οὐκ ἀπήλλακται δὲ καὶ γραφικῆς καὶ πλαστικῆς, ἀλλὰ καὶ τὴν ἐν ταύταις εὐρυθμίαν μάλιστα μιμουμένη φαίνεται, ὡς μηδὲν ἀμείνω μήτε Φειδίαν αὐτῆς μήτε Ἀπελλῆν εἶναι δοκεῖν.

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καὶ περὶ μὲν αὐτῆς ὀρχήσεως τοσαῦτα· τὸ γὰρ πάντα ἐπεξιόντα μηκύνειν τὸν λόγον ἀπειρόκαλον. ἃ δὲ τὸν ὀρχηστὴν αὐτὸν ἔχειν χρὴ καὶ ὅπως δεῖ ἠσκῆσθαι καὶ ἃ μεμαθηκέναι καὶ οἷς κρατύνειν τὸ ἔργον, ἤδη σοι δίειμι, ὡς μάθῃς οὐ τῶν ῥᾳδίων καὶ τῶν εὐμεταχειρίστων οὖσαν τὴν τέχνην, ἀλλὰ πάσης παιδεύσεως ἐς τὸ ἀκρότατον ἀφικνουμένην, οὐ μουσικῆς μόνον ἀλλὰ καὶ ῥυθμικῆς καὶ μετρικῆς, καὶ τῆς σῆς φιλοσοφίας μάλιστα, τῆς τε φυσικῆς καὶ τῆς ἠθικῆς· τὴν γὰρ διαλεκτικὴν αὐτῆς περιεργίαν ἄκαιρον αὑτῇ νενόμικεν. οὐ μὴν οὐδὲ ῥητορικῆς ἀφέστηκεν, ἀλλὰ καὶ ταύτης μετέχει, καθʼ ὅσον ἤθους τε καὶ πάθους ἐπιδεικτική ἐστιν, ὧν καὶ οἱ ῥήτορες γλίχονται. οὐκ ἀπήλλακται δὲ καὶ γραφικῆς καὶ πλαστικῆς, ἀλλὰ καὶ τὴν ἐν ταύταις εὐρυθμίαν μάλιστα μιμουμένη φαίνεται, ὡς μηδὲν ἀμείνω μήτε Φειδίαν αὐτῆς μήτε Ἀπελλῆν εἶναι δοκεῖν.
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πρὸ πάντων δὲ Μνημοσύνην καὶ τὴν θυγατέρα αὐτῆς Πολύμνιαν ἵλεων ἔχειν αὐτῇ πρόκειται, καὶ μεμνῆσθαι πειρᾶται ἁπάντων. κατὰ γάρ τοι τὸν Ὁμηρικὸν Κάλχαντα τὸν ὀρχηστὴν εἰδέναι χρὴ τά τʼ ἐόντα τά τʼ ἐσσόμενα πρό τʼ ἐόντα, ὡς μηδὲν αὐτὸν διαλανθάνειν, ἀλλʼ εἶναι πρόχειρον τὴν μνήμην αὐτῶν. καὶ τὸ μὲν κεφάλαιον τῆς ὑποσχέσεως, μιμητικὴ τίς ἐστιν ἐπιστήμη καὶ δεικτικὴ καὶ τῶν ἐννοηθέντων ἐξαγορευτικὴ καὶ τῶν ἀφανῶν σαφηνιστική, καὶ ὅπερ ὁ Θουκυδίδης περὶ τοῦ Περικλέους ἔφη ἐπαινῶν τὸν ἄνδρα, τοῦτο καὶ τὸ τοῦ ὀρχηστοῦ ἀκρότατον ἂν ἐγκώμιον εἴη, γνῶναί τε τὰ δέοντα καὶ ἑρμηνεῦσαι αὐτά· ἑρμηνείαν δὲ νῦν τὴν σαφήνειαν τῶν σχημάτων λέγω. ἡ δὲ πᾶσα τῷ ἔργῳ χορηγία ἡ παλαιὰ ἱστορία ἐστίν, ὡς προεῖπον, καὶ ἡ πρόχειρος αὐτῆς μνήμη τε καὶ μετʼ εὐπρεπείας ἐπίδειξις·

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πρὸ πάντων δὲ Μνημοσύνην καὶ τὴν θυγατέρα αὐτῆς Πολύμνιαν ἵλεων ἔχειν αὐτῇ πρόκειται, καὶ μεμνῆσθαι πειρᾶται ἁπάντων. κατὰ γάρ τοι τὸν Ὁμηρικὸν Κάλχαντα τὸν ὀρχηστὴν εἰδέναι χρὴ τά τʼ ἐόντα τά τʼ ἐσσόμενα πρό τʼ ἐόντα, ὡς μηδὲν αὐτὸν διαλανθάνειν,διαλαθεῖν C, but cf. § 76. ἀλλʼ εἶναι πρόχειρον τὴν μνήμην αὐτῶν. καὶ τὸ μὲν κεφάλαιον τῆς ὑποσχέσεως,τῆς ὑποσχέσεως ΓΕΦ: τῆς ὑποθέσεαως (ΩC) vulg. Ν omits. Cf. Pisc., 31. μιμητική τίς ἐστιν ἐπιστήμη καὶ δεικτικὴ καὶ τῶν ἐννοηθέντων ἐξαγορευτικὴ καὶ τῶν ἀφανῶν σαφηνιστική, καὶ ὅπερ ὁ Θουκυδίδης περὶ τοῦ Περικλέους ἔφη ἐπαινῶν τὸν ἄνδρα, τοῦτο καὶ τὸ τοῦ ὀρχηστοῦ ἀκρότατον ἂν ἐγκώμιον εἴη, γνῶναί τε τὰ δέοντα καὶ ἑρμηνεῦσαι αὐτά· ἑρμηνείαν δὲ νῦν τὴν σαφήνειαν τῶν σχημάτων λέγω. ἡ δὲ πᾶσα τῷ ἔργῳ χορηγία ἡ παλαιὰ ἱστορία ἐστίν, ὡς προεῖπον, καὶ ἡ πρόχειρος αὐτῆς μνήμη τε καὶ μετʼ εὐπρεπείας ἐπίδειξις·

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εἶτα ἑξῆς Γιγάντων ἐπανάστασιν, πυρὸς κλοπήν, ἀνθρώπων πλάσιν, Προμηθέως κόλασιν, Ἔρωτος ἰσχὺν ἑκατέρου, καὶ μετὰ ταῦτα Δήλου πλάνην καὶ Λητοῦς ὠδῖνας καὶ Πύθωνος ἀναίρεσιν καὶ Τιτυοῦ ἐπιβουλὴν καὶ τὸ μέσον τῆς γῆς εὑρισκόμενον πτήσει τῶν ἀετῶν.

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εἶτα ἑξῆς Γιγάντων ἐπανάστασιν, πυρὸς κλοπήν, ἀνθρώπων πλάσιν, Προμηθέως κόλασιν, Ἔρωτος ἰσχὺν ἑκατέρου,ἀμφοτέρου C. καὶ μετὰ ταῦτα Δήλου πλάνην καὶ Λητοῦς ὠδῖνας καὶ Πύθωνος ἀναίρεσιν καὶ Τιτυοῦ ἐπιβουλὴν καὶ τὸ μέσον τῆς γῆς εὑρισκόμενον πτήσει τῶν ἀετῶν.
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Δευκαλίωνα ἐπὶ τούτοις, καὶ τὴν μεγάλην ἐπʼ ἐκείνου τοῦ βίου ναυαγίαν, καὶ λάρνακα μίαν λείψανον τοῦ ἀνθρωπίνου γένους φυλάττουσαν, καὶ ἐκ λίθων ἀνθρώπους πάλιν εἶτα Ἰάκχου σπαραγμὸν καὶ Ἥρας δόλον καὶ Σεμέλης κατάφλεξιν καὶ Διονύσου ἀμφοτέρας τὰς γονάς, καὶ ὅσα περὶ Ἀθηνᾶς καὶ ὅσα περὶ Ἡφαίστου καὶ Ἐριχθονίου, καὶ τὴν ἔριν τὴν περὶ τῆς Ἀττικῆς, καὶ Ἁλιρρόθιον καὶ τὴν πρώτην ἐν Ἀρείῳ πάγῳ κρίσιν, καὶ ὅλως τὴν Ἀττικὴν πᾶσαν μυθολογίαν·

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Δευκαλίωνα ἐπὶ τούτοις, καὶ τὴν μεγάλην ἐπʼ ἐκείνου τοῦ βίου ναυαγίαν, καὶ λάρνακα μίαν λείψανον τοῦ ἀνθρωπίνουἀνθρωπείου C. γένους φυλάττουσαν, καὶ ἐκ λίθων ἀνθρώπους πάλιν. εἶτα Ἰάκχου σπαραγμὸν καὶ Ἥρας δόλον καὶ Σεμέλης κατάφλεξιν καὶ Διονύσου ἀμφοτέρας τὰς γονάς, καὶ ὅσα περὶ Ἀθηνᾶς καὶ ὅσα περὶ Ἡφαίστου καὶ Ἐριχθονίου, καὶ τὴν ἔριν τὴν περὶ τῆς Ἀττικῆς, καὶ Ἁλιρρόθιον καὶ τὴν πρώτην ἐν Ἀρείῳ πάγῳ κρίσιν, καὶ ὅλως τὴν Ἀττικὴν πᾶσαν μυθολογίαν·
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ἐξαιρέτως δὲ τὴν Δήμητρος πλάνην καὶ Κόρης εὕρεσιν καὶ Κελεοῦ ξενίαν καὶ Τριπτολέμου γεωργίαν καὶ Ἰκαρίου ἀμπελουργίαν καὶ τὴν Ἠριγόνης συμφοράν, καὶ ὅσα περὶ Βορέου καὶ ὅσα περὶ Ὠρειθυίας καὶ Θησέως καὶ Αἰγέως. ἔτι δὲ τὴν Μηδείας ὑποδοχὴν καὶ αὖθις ἐς Πέρσας φυγὴν καὶ τὰς Ἐρεχθέως θυγατέρας καὶ τὰς Πανδίονος, ἅ τε ἐν Θρᾴκῃ ἔπαθον καὶ ἔπραξαν. εἶτα ὁ Ἀκάμας καὶ ἡ Φυλλὶς καὶ ἡ προτέρα δὲ τῆς Ἑλένης ἁρπαγὴ καὶ ἡ στρατεία τῶν Διοσκούρων ἐπὶ τὴν πόλιν καὶ τὸ Ἱππολύτου πάθος καὶ Ἡρακλειδῶν κάθοδος· Ἀττικὰ γάρ καὶ ταῦτα εἰκότως ἂν νομίζοιτο.

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ἐξαιρέτως δὲ τὴν Δήμητρος πλάνην καὶ Κόρης εὕρεσιν καὶ Κελεοῦ ξενίαν καὶ Τριπτολέμου γεωργίαν καὶ Ἰκαρίου ἀμπελουργίαν καὶ τὴν Ἠριγόνης συμφοράν, καὶ ὅσα περὶ Βορέου καὶ ὅσα περὶ Ὠρειθυίας καὶ Θησέως καὶ Αἰγέως. ἔτι δὲ τὴν Μηδείας ὑποδοχὴν καὶ αὖθις ἐς Πέρσας φυγὴν καὶ τὰς Ἐρεχθέως θυγατέρας καὶ τὰς Πανδίονος, ἅ τε ἐν Θρᾴκῃ ἔπαθον καὶ ἔπραξαν. εἶτα ὁ Ἀκάμας καὶ ἡ Φυλλὶς καὶ ἡ προτέρα δὲ τῆς Ἑλένης ἁρπαγὴ καὶ ἡ στρατεία τῶν Διοσκούρων ἐπὶ τὴν πόλιν καὶ τὸ Ἱππολύτου πάθος καὶ Ἡρακλειδῶν κάθοδος· Ἀττικὰ γὰρ καὶ ταῦτα εἰκότως ἂν νομίζοιτο.

ταῦτα μὲν τὰ Ἀθηναίων ὀλίγα πάνυ δείγματος ἕνεκα ἐκ πολλῶν τῶν παραλελειμμένων διῆλθον.
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εἶθʼ ἡ Κόρινθος πλέα καὶ αὕτη μύθων, τὴν Γλαύκην καὶ τὸν Κρέοντα ἔχουσα, καὶ πρὸ αὐτῶν τὸν Βελλεροφόντην καὶ τὴν Σθενέβοιαν καὶ Ἡλίου μάχην καὶ Ποσειδῶνος, καὶ μετὰ ταῦτα τὴν Ἀθάμαντος μανίαν καὶ τῶν Νεφέλης παίδων ἐπὶ τοῦ κριοῦ τὴν; διαέριον φυγήν, Ἰνοῦς καὶ Μελικέρτου ὑποδοχήν.

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εἶθʼ ἡ Κόρινθος πλέα καὶ αὕτη μύθων, τὴν Γλαύκην καὶ τὸν Κρέοντα ἔχουσα, καὶ πρὸ αὐτῶν τὸν Βελλεροφόντην καὶ τὴν Σθενέβοιαν καὶ Ἡλίου μάχην καὶ Ποσειδῶνος, καὶ μετὰ ταῦτα τὴν Ἀθάμαντος μανίαν καὶ τῶν Νεφέλης παίδων ἐπὶ τοῦ κριοῦ τὴν διαέριον φυγήν, καὶ τὴν Ἰνοῦς Bekker, but more than that has been lost. No lacuna in MSS. Ἰνοῦς καὶ Μελικέρτου ὑποδοχήν.

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ἐπὶ τούτοις τὰ Πελοπιδῶν καὶ Μυκῆναι καὶ τὰ ἐν αὐταῖς καὶ πρὸ αὐτῶν, Ἴναχος καὶ Ἰὼ καὶ ὁ φρουρὸς αὐτῆς Ἄργος καὶ Ἀτρεὺς καὶ Θυέστης καὶ Ἀερόπη, καὶ τὸ χρυσοῦν ἀρνίον καὶ Πελοπείας γάμος καὶ Ἀγαμέμνονος σφαγὴ καὶ Κλυταιμήστρας τιμωρία καὶ ἔτι πρὸ τούτων ἡ τῶν ἑπτὰ λοχαγῶν στρατεία καὶ ἡ τῶν φυγάδων γαμβρῶν τοῦ Ἀδράστου ὑποδοχὴ καὶ ὁ ἐπʼ αὐτοῖς χρησμὸς καὶ ἡ τῶν πεσόντων ἀταφία καὶ Ἀντιγόνης διὰ ταῦτα καὶ Μενοικέως ἀπώλεια.

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ἐπὶ τούτοις τὰ Πελοπιδῶν καὶ Μυκῆναι καὶ τὰ ἐν αὐταῖς καὶ πρὸ αὐτῶν, Ἴναχος καὶ Ἰὼ καὶ ὁ φρουρὸς αὐτῆς Ἄργος καὶ Ἀτρεὺς καὶ Θυέστης καὶ Ἀερόπη, καὶ τὸ χρυσοῦν ἀρνίον καὶ ΠελοπείαςΠελοπίας MSS. γάμος καὶ Ἀγαμέμνονος σφαγὴ καὶ ΚλυταιμήστραςΚλυταιμήστρας So (Κλυτεμήστρας) Γ: other MSS. -μν-. τιμωρία· καὶ ἔτι πρὸ τούτων ἡ τῶν ἑπτὰ λοχαγῶν στρατεία καὶ ἡ τῶν φυγάδων γαμβρῶν τοῦ Ἀδράστου ὑποδοχὴ καὶ ὁ ἐπʼ αὐτοῖς χρησμὸς καὶ ἡ τῶν πεσόντων ἀταφία καὶ Ἀντιγόνης διὰ ταῦτα καὶ Μενοικέως ἀπώλεια.
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οὐκ ὀλίγα δὲ καὶ ἡ Λακεδαίμων τοιαῦτα παρέχεται, τὸν Ὑάκινθον καὶ τὸν τοῦ Ἀπόλλωνος ἀντεραστὴν Ζέφυρον καὶ τὴν ὑπὸ τῷ δίσκῳ τοῦ μειρακίου σφαγὴν καὶ τὸ ἐκ τοῦ αἵματος ἄνθος καὶ τὴν ἐν αὐτῷ αἰάζουσαν ἐπιγραφήν, καὶ τὴν Τυνδάρεω ἀνάστασιν καὶ τὴν Διὸς ἐπὶ τούτῳ κατʼ Ἀσκληπιοῦ ὀργὴν ἔτι δὲ καὶ τὸν Πάριδος ξενισμὸν καὶ τὴν Ἑλένης ἁρπαγὴν μετὰ τὴν. ἐπὶ τῷ μήλῳ κρίσιν.

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οὐκ ὀλίγα δὲ καὶ ἡ Λακεδαίμων τοιαῦτα παρέχεται, τὸν Ὑάκινθον καὶ τὸν τοῦ Ἀπόλλωνος ἀντεραστὴν Ζέφυρον καὶ τὴν ὑπὸ τῷ δίσκῳ τοῦ μειρακίου σφαγὴν καὶ τὸ ἐκ τοῦ αἵματος ἄνθος καὶ τὴν ἐν αὐτῷ αἰάζουσαν ἐπιγραφήν, καὶ τὴν Τυνδάρεω ἀνάστασιν καὶ τὴν Διὸς ἐπὶ τούτῳ κατʼ Ἀσκληπιοῦ ὀργήν· ἔτι δὲ καὶ τὸν Πάριδος ξενισμὸν καὶ τὴν Ἑλένης ἁρπαγὴν μετὰ τὴν ἐπὶ τῷ μήλῳ κρίσιν.

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νομιστέον γὰρ τῇ Σπαρτιατικῇ ἱστορίᾳ καὶ τὴν Ἰλιακὴν συνῆφθαι, πολλὴν οὖσαν καὶ πολυπρόσωπον καθʼ ἕκαστον γοῦν τῶν ἐκεῖ πεσόντων δρᾶμα τῇ σκηνῇ πρόκειται· καὶ μεμνῆσθαι δὲ τούτων δεῖ μάλιστα, ἀπὸ τῆς ἁρπαγῆς εὐθὺς ἄχρι τῶν ἐν τοῖς νόστοις γεγενημένων καὶ τῆς Αἰνείου πλάνης καὶ Διδοῦς ἔρωτος.

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νομιστέον γὰρ τῇ Σπαρτιατικῇ ἱστορίᾳ καὶ τὴν Ἰλιακὴν συνῆφθαι, πολλὴν οὖσαν καὶ πολυπρόσωπον· καθʼ ἕκαστον γοῦν τῶν ἐκεῖ πεσόντων δρᾶμα τῇ σκηνῇ πρόκειται· καὶ μεμνῆσθαι δὲδὲ ΓΕΦΩΑ: δέον N, δεῖ vulg. τούτων δεῖ μάλιστα,δεῖ μάλιστα Harmon: ἀεὶ μάλιστα MSS. Many editors punctuate ἀεί, μάλιστα, but μάλιστα cannot be taken with what follows. ἀπὸ τῆς ἁρπαγῆς εὐθὺς ἄχρι τῶν ἐν τοῖς νόστοις γεγενημένων καὶ τῆς Αἰνείου πλάνης καὶ Διδοῦς ἔρωτος.

ὧν οὐκ ἀλλότρια καὶ τὰ περὶ τὸν Ὀρέστην δράματα καὶ τὰ ἐν Σκυθίᾳ τῷ ἥρωϊ τετολμημένα. οὐκ ἀπῳδὰ δὲ καὶ τὰ πρὸ τούτων, ἀλλὰ τοῖς Ἰλιακοῖς συγγενῆ, Ἀχιλλέως ἐν Σκύρῳ παρθένευσις καὶ Ὀδυσσέως μανία καὶ Φιλοκτήτου ἐρημία, καὶ ὅλως ἡ πᾶσα Ὀδύσσειος πλάνη καὶ Κίρκη καὶ Τηλέγονος καὶ ἡ Αἰόλου τῶν ἀνέμων δυναστεία καὶ τὰ ἄλλα μέχρι τῆς τῶν μνηστήρων τιμωρίας· καὶ πρὸ τούτων ἡ κατὰ Παλαμήδους ἐπιβουλὴ καὶ ἡ Ναυπλίου ὀργὴ καὶ ἡ Αἴαντος μανία καὶ ἡ θατέρου ἐν ταῖς πέτραις ἀπώλεια.

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ἔχει πολλὰς καὶ Ἦλις ἀφορμὰς τοῖς ὀρχεῖσθαι πειρωμένοις, τὸν Οἰνόμαον, τὸν Μυρτίλον, τὸν Κρόνον, τὸν Δία, τοὺς πρώτους τῶν Ὀλυμπίων ἀγωνιστάς.

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ἔχει πολλὰς καὶ Ἦλις ἀφορμὰς τοῖς ὀρχεῖσθαι πειρωμένοις, τὸν Οἰνόμαον, τὸν Μυρτίλον, τὸν Κρόνον, τὸν Δία, τοὺς πρώτους τῶν Ὀλυμπίων ἀγωνιστάς.

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ἀλλὰ κἂν εἰς τὴν Κρήτην ἀφίκῃ τῷ λόγῳ, πάμπολλα κἀκεῖθεν ἡ ὄρχησις ἐρανίζεται, τὴν Εὐρώπην, τὴν Πασιφάην, τοὺς ταύρους ἀμφοτέρους, τὸν λαβύρινθον, τὴν Ἀριάδνην, τὴν Φαίδραν, τὸν Ἀνδρόγεων, τὸν Δαίδαλον, τὸν Ἴκαρον, τὸν Γλαῦκον, τὴν Πολυΐδου μαντικήν, τὸν Τάλω, τὸν χαλκοῦν τῆς Κρήτης περίπολον.

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ἀλλὰ κἂν εἰς τὴν Κρήτην ἀφίκῃ τῷ λόγῳ, πάμπολλα κἀκεῖθεν ἡ ὄρχησις ἐρανίζεται, τὴν Εὐρώπην, τὴν Πασιφάην, τοὺς ταύρους ἀμφοτέρους, τὸν λαβύρινθον, τὴν Ἀριάδνην, τὴν Φαίδραν, τὸν Ἀνδρόγεων, τὸν Δαίδαλον, τὸν Ἴκαρον, τὸν Γλαῦκον, τὴν Πολυΐδου μαντικήν, τὸν Τάλω, τὸν χαλκοῦν τῆς Κρήτης περίπολον.

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κἂν εἰς Αἰτωλίαν μετέλθῃς, κἀκεῖ πολλὰ ἡ ὄρχησις καταλαμβάνει, τὴν Ἀλθαίαν, τὸν Μελέαγρον, τὴν Ἀταλάντην, τὸν δαλόν, καὶ ποταμοῦ καὶ Ἡρακλέους πάλην καὶ Σειρήνων γένεσιν καὶ Ἐχινάδων ἀνάδοσιν καὶ μετὰ τὴν μανίαν Ἀλκμαίωνος οἴκησιν εἶτα Νέσσον καὶ Δηϊανείρας ζηλοτυπίαν, ἐφʼ ᾗ τὴν ἐν Οἴτῃ πυράν.

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κἂν εἰς Αἰτωλίαν μετέλθῃς, κἀκεῖ πολλὰ ἡ ὄρχησις καταλαμβάνει, τὴν Ἀλθαίαν, τὸν Μελέαγρον, τὴν Ἀταλάντην, τὸν δαλόν, καὶ ποταμοῦ καὶ Ἡρακλέους πάλην καὶ Σειρήνων γένεσιν καὶ Ἐχινάδων ἀνάδοσιν καὶ μετὰ τὴν μανίαν Ἀλκμαίωνος οἴκησιν· εἶτα Νέσσον καὶ Δηϊανείρας ζηλοτυπίαν, ἐφʼ ᾗ τὴν ἐν Οἴτῃ πυράν.
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ἔχει καὶ Θρᾴκη πολλὰ τῷ ὀρχησομένῳ ἀναγκαῖα, τὸν Ὀρφέα, τὸν ἐκείνου σπαραγμὸν καὶ τὴν λάλον αὐτοῦ κεφαλὴν τὴν ἐπιπλέουσαν τῇ λύρᾳ , καὶ τὸν Αἷμον καὶ τὴν Ῥοδόπην, καὶ τὴν Λυκούργου κόλασιν.

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ἔχει καὶ Θρᾴκη πολλὰ τῷ ὀρχησομένῳ ἀναγκαῖα, τὸν Ὀρφέα, τὸν ἐκείνου σπαραγμὸν καὶ τὴν λάλον αὐτοῦ κεφαλὴν τὴν ἐπιπλέουσαν τῇ λύρᾳ, καὶ τὸν Αἷμον καὶ τὴν Ῥοδόπην, καὶ τὴν Λυκούργου κόλασιν.
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καὶ Θεσσαλία δὲ ἔτι πλείω παρέχεται, τὸν Πελίαν, τὸν Ἰάσονα, τὴν Ἄλκηστιν, τὸν τῶν πεντήκοντα νέων στόλον, τὴν Ἀργώ, τὴν λάλον αὐτῆς τρόπιν,

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καὶ Θεσσαλία δὲ ἔτιἔτι vulg.: ἐπὶ ΓΕΦΝΩΑ. πλείω παρέχεται, τὸν Πελίαν, τὸν Ἰάσονα, τὴν Ἄλκηστιν, τὸν τῶν πεντήκοντα νέων στόλον, τὴν Ἀργώ, τὴν λάλον αὐτῆς τρόπιν,

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κἂν εἰς τὴν Ἀσίαν πάλιν διαβῇς, πολλὰ κἀκεῖ δράματα· ἡ γὰρ Σάμος εὐθὺς καὶ τὸ Πολυκράτους πάθος καὶ τῆς θυγατρὸς αὐτοῦ μέχρι Περσῶν πλάνη, καὶ τὰ ἔτι ἀρχαιότερα, ἡ τοῦ Ταντάλου φλυαρία καὶ ἡ παρʼ αὐτῷ θεῶν ἑστίασις καὶ ἡ Πέλοπος κρεουργία καὶ ὁ ἐλεφάντινος ὦμος αὐτοῦ.

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κἂν εἰς τὴν Ἀσίαν πάλιν διαβῇς, πολλὰ κἀκεῖ δράματα· ἡ γὰρ Σάμος εὐθὺς καὶ τὸ Πολυκράτους πάθος καὶ τῆς θυγατρὸς αὐτοῦ μέχρι Περσῶν πλάνη, καὶ τὰ ἔτι ἀρχαιότερα, ἡ τοῦ Ταντάλου φλυαρία καὶ ἡ παρʼ αὐτῷ θεῶν ἑστίασις καὶ ἡ Πέλοπος κρεουργία καὶ ὁ ἐλεφάντινος ὦμος αὐτοῦ.
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καὶ ἐν Ἰταλίᾳ δὲ ὁ Ἠριδανὸς καὶ Φαέθων καὶ αἴγειροι ἀδελφαὶ θρηνοῦσαι καὶ ἤλεκτρον δακρύουσαι.

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καὶ ἐν Ἰταλίᾳ δὲ ὁ Ἠριδανὸς καὶ Φαέθων καὶ αἴγειροι ἀδελφαὶ θρηνοῦσαι καὶ ἤλεκτρον δακρύουσαι.
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οὐκ ἀγνοήσει δὲ καὶ τὰς μυθικὰς μεταμορφώσεις ἁπάσας, ὅσοι εἰς δένδρα ἢ θηρία ἢ ὄρνεα ἠλλάγησαν καὶ ὅσαι ἐκ γυναικῶν ἄνδρες ἐγένοντο, τὸν Καινέα λέγω καὶ τὸν Τειρεσίαν καὶ τοὺς τοιούτους.

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οὐκ ἀγνοήσει δὲ καὶ τὰς μυθικὰς μεταμορφώσεις ἁπάσας, ὅσοιὅσοι Bekker: ὅσαι MSS. εἰς δένδρα ἢ θηρία ἢ ὄρνεα ἠλλάγησαν καὶ ὅσαι ἐκ γυναικῶν ἄνδρες ἐγένοντο, τὸν Καινέα λέγω καὶ τὸν Τειρεσίαν καὶ τοὺς τοιούτους.
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καὶ ἐν Φοινίκῃ δὲ Μύρραν καὶ τὸ Ἀσσύριον ἐκεῖνο πένθος μεριζόμενον, καὶ ταῦτα εἴσεται, καὶ τὰ νεώτερα δὲ ὅσα μετὰ τὴν Μακεδόνων ἀρχὴν ἐτολμήθη ὑπό τε Ἀντιπάτρου καὶ παρὰ Σελεύκῳ ἐπὶ τῷ Στρατονίκης ἔρωτι.

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καὶ ἐν Φοινίκῃ δὲ Μύρραν καὶ τὸ Ἀσσύριον ἐκεῖνο πένθος μεριζόμενον, καὶ ταῦτα εἴσεται, καὶ τὰ νεώτερα δὲ ὅσα μετὰ τὴν Μακεδόνων ἀρχὴν ἐτολμήθη ὑπό τε Ἀντιπάτρου καὶ παρὰ ΣελεύκῳΣελεύκῳ Harmon: Σελεύκου MSS. ἐπὶ τῷ Στρατονίκης ἔρωτι.

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τὰ γὰρ Αἰγυπτίων, μυστικώτερα ὄντα, εἴσεται μέν, συμβολικώτερον δὲ ἐπιδείξεται· τὸν Ἔπαφον λέγω καὶ τὸν Ὄσιριν καὶ τὰς τῶν θεῶν εἰς τὰ ζῷα μεταβολάς.

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πρὸ πάντων δὲ τὰ περὶ τοὺς ἔρωτας αὐτῶν καὶ αὐτοῦ τοῦ Διὸς καὶ εἰς ὅσα ἑαυτὸν μετεσκεύασεν εἴσεται.

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πρὸ πάντων δὲ τὰ περὶ τοὺς ἔρωτας αὐτῶν καὶ αὐτοῦ τοῦ Διὸς καὶ εἰς ὅσα ἑαυτὸν μετεσκεύασεν εἴσεται,

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καὶ τὴν ἐν Ἅιδου ἅπασαν τραγῳδίαν καὶ τὰς κολάσεις καὶ τὰς ἐφʼ ἑκάστῃ αἰτίας καὶ τὴν Πειρίθου καὶ Θησέως ἄχρι τοῦ Ἅιδου ἑταιρείαν.

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καὶμετεσκεύασεν εἴσεται, καὶ Harmon: μετεσκεύασεν. εἴσεται δὲ καὶ MSS. τὴν ἐν Ἅιδου ἅπασαν τραγῳδίαν καὶμετεσκεύασεν εἴσεται, καὶ Harmon: μετεσκεύασεν. εἴσεται δὲ καὶ MSS. τὰς κολάσεις καὶμετεσκεύασεν εἴσεται, καὶ Harmon: μετεσκεύασεν. εἴσεται δὲ καὶ MSS. τὰς ἐφʼ ἑκάστῃ αἰτίας καὶμετεσκεύασεν εἴσεται, καὶ Harmon: μετεσκεύασεν. εἴσεται δὲ καὶ MSS. τὴν Πειρίθου καὶμετεσκεύασεν εἴσεται, καὶ Harmon: μετεσκεύασεν. εἴσεται δὲ καὶ MSS. Θησέως ἄχρι τοῦ Ἅιδου ἑταιρείαν.
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συνελόντι δὲ εἰπεῖν, οὐδὲν τῶν ὑπὸ τοῦ Ὁμήρου καὶ Ἡσιόδου καὶ τῶν ἀρίστων ποιητῶν καὶ μάλιστα τῆς τραγῳδίας λεγομένων ἀγνοήσει.

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συνελόντι δὲ εἰπεῖν, οὐδὲν τῶν ὑπὸ τοῦ Ὁμήρου καὶ Ἡσιόδου καὶ τῶν ἀρίστων ποιητῶν καὶ μάλιστα τῆς τραγῳδίας λεγομένων ἀγνοήσει.

Ταῦτα πάνυ ὀλίγα ἐκ πολλῶν, μᾶλλον δὲ ἀπείρων τὸ πλῆθος, ἐξελὼν τὰ κεφαλαιωδέστερα κατέλεξα, τὰ ἄλλα τοῖς τε ποιηταῖς ᾄδειν ἀφεὶς καὶ τοῖς ὀρχησταῖς αὐτοῖς δεικνύναι καὶ σοὶ προσεξευρίσκειν καθʼ ὁμοιότητα τῶν προειρημένων, ἅπερ ἅπαντα πρόχειρα καὶ πρὸς τὸν καιρὸν ἕκαστον τῷ ὀρχηστῇ προπεπορισμένα καὶ προτεταμιευμένα κεῖσθαι ἀναγκαῖον.
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ἐπεὶ δὲ μιμητικός ἐστι καὶ κινήμασι τὰ ᾀδόμενα δείξειν ὑπισχνεῖται, ἀναγκαῖον αὐτῷ, ὅπερ καὶ τοῖς ῥήτορσι, σαφήνειαν ἀσκεῖν, ὡς ἕκαστον τῶν δεικνυμένων ὑπʼ αὐτοῦ δηλοῦσθαι μηδενὸς ἐξηγητοῦ δεόμενον, ἀλλʼ ὅπερ ἔφη ὁ Πυθικὸς χρησμός, δεῖ τὸν θεώμενον ὄρχησιν καὶ κωφοῦ συνιέναι καὶ μὴ λαλέοντος τοῦ ὀρχηστοῦ ἀκούειν.

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ἐπεὶ δὲ μιμητικός ἐστι καὶ κινήμασι τὰ ᾀδόμενα δείξειν ὑπισχνεῖται, ἀναγκαῖον αὐτῷ, ὅπερ καὶ τοῖς ῥήτορσι, σαφήνειαν ἀσκεῖν, ὡς ἕκαστον τῶν δεικνυμένων ὑπʼ αὐτοῦ δηλοῦσθαι μηδενὸς ἐξηγητοῦ δεόμενον, ἀλλʼ ὅπερ ἔφη ὁ Πυθικὸς χρησμός, δεῖ τὸν θεώμενον ὄρχησιν καὶ κωφοῦ συνιέναι καὶ μὴ λαλέοντος τοῦ ὀρχηστοῦ ἀκούειν.
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ὅ δὴ καὶ Δημήτριον τὸν Κυνικὸν παθεῖν λέγουσιν. ἐπεὶ γὰρ καὶ αὐτὸς ὅμοιά σοι κατηγόρει τῆς ὀρχηστικῆς, λέγων τοῦ αὐλοῦ καὶ τῶν συρίγγων καὶ τῶν κτύπων πάρεργόν τι τὸν ὀρχηστὴν εἶναι, μηδὲν αὐτὸν πρὸς τὸ δρᾶμα συντελοῦντα, κινούμενον δὲ ἄλογον ἄλλως κίνησιν καὶ μάταιον, οὐδενὸς αὐτῇ νοῦ προσόντος, τῶν δὲ ἀνθρώπων τοῖς περὶ τὸ πρᾶγμα γοητευομένων,· ἐσθῆτι σηρικῇ καὶ προσωπείῳ εὐπρεπεῖ, αὐλῷ τε καὶ τερετίσμασι καὶ τῇ τῶν ᾀδόντων εὐφωνίᾳ, οἷς κοσμεῖσθαι μηδὲν ὂν τὸ τοῦ ὀρχηστοῦ πρᾶγμα, ὁ τότε κατὰ τὸν Νέρωνα εὐδοκιμῶν ὀρχηστής, οὐκ ἀσύνετος, ὥς φασιν, ἀλλʼ εἰ καί τις ἄλλος ἔν τε ἱστορίας μνήμῃ καὶ κινήσεως κάλλει διενεγκών, ἐδεήθη τοῦ Δημητρίου εὐγνωμονεστάτην, οἶμαι, τὴν δέησιν, ἰδεῖν ὀρχούμενον, ἔπειτα κατηγορεῖν αὐτοῦ καὶ ὑπέσχετό γε ἄνευ αὐλοῦ καὶ ᾀσμάτων ἐπιδείξεσθαι αὐτῷ. καὶ οὕτως ἐποίησεν· ἡσυχίαν γὰρ τοῖς τε κτυποῦσι καὶ τοῖς αὐλοῦσι καὶ αὐτῷ παραγγείλας τῷ χορῷ, αὐτὸς ἐφʼ ἑαυτοῦ ὠρχήσατο τὴν Ἀφροδίτης καὶ Ἄρεος μοιχείαν, Ἥλιον μηνύοντα, καὶ Ἥφαιστον ἐπιβουλεύοντα καὶ τοῖς δεσμοῖς ἀμφοτέρους, τήν τε Ἀφροδίτην καὶ τὸν Ἄρη, σαγηνεύοντα, καὶ τοὺς ἐφεστῶτας θεοὺς ἕκαστον αὐτῶν, καὶ αἰδουμένην μὲν τὴν Ἀφροδίτην, ὑποδεδοικότα δὲ καὶ ἱκετεύοντα τὸν Ἄρη, καὶ ὅσα τῇ ἱστορίᾳ ταύτῃ πρόσεστιν, ὥστε τὸν Δημήτριον ὑπερησθέντα τοῖς γιγνομένοις τοῦτον ἔπαινον ἀποδοῦναι τὸν μέγιστον τῷ ὀρχηστῇ ἀνέκραγε γὰρ καὶ μεγάλῃ τῇ φωνῇ ἀνεφθέγξατο, ἀκούω, ἄνθρωπε, ἃ ποιεῖς· οὐχ ὁρῶ μόνον, ἀλλά μοι δοκεῖς ταῖς χερσὶν αὐταῖς λαλεῖν.

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Ὃ δὴ καὶ Δημήτριον τὸν Κυνικὸν παθεῖν λέγουσιν. ἐπεὶ γὰρ καὶ αὐτὸς ὅμοιά σοι κατηγόρει τῆς ὀρχηστικῆς, λέγων τοῦ αὐλοῦ καὶ τῶν συρίγγων καὶ τῶν κτύπων πάρεργόν τι τὸν ὀρχηστὴν εἶναι, μηδὲν αὐτὸν πρὸς τὸ δρᾶμα συντελοῦντα, κινούμενον δὲ ἄλογον ἄλλως κίνησιν καὶ μάταιον, οὐδενὸς αὐτῇ νοῦ προσόντος, τῶν δὲ ἀνθρώπων τοῖς περὶ τὸ πρᾶγμα γοητευομένων,γοητευομένων φ2 vulg.: γοητευομένοις ΓΕΦ1 ΩΝ. ἐσθῆτι σηρικῇ καὶ προσωπείῳ εὐπρεπεῖ, αὐλῷ τε καὶ τερετίσμασι καὶ τῇ τῶν ᾀδόντων εὐφωνίᾳ, οἷς κοσμεῖσθαι μηδὲν ὂν τὸ τοῦ ὀρχηστοῦ πρᾶγμα, ὁ τότε κατὰ τὸν Νέρωνα εὐδοκιμῶν ὀρχηστής, οὐκ ἀσύνετος, ὥς φασιν, ἀλλʼ εἰ καί τις ἄλλος ἔν τε ἱστορίας μνήμῃ καὶ κινήσεως κάλλει διενεγκών, ἐδεήθη τοῦ Δημητρίου εὐγνωμονεστάτην, οἶμαι, τὴν δέησιν, ἰδεῖν ὀρχούμενον, ἔπειτα κατηγορεῖν αὐτοῦ· καὶ ὑπέσχετό γε ἄνευ αὐλοῦ καὶ ᾀσμάτων ἐπιδείξεσθαι αὐτῷ. καὶ οὕτως ἐποίησεν· ἡσυχίαν γὰρ τοῖς τε κτυποῦσι καὶ τοῖς αὐλοῦσι καὶ αὐτῷ παραγγείλας τῷ χορῷ, αὐτὸς ἐφʼ ἑαυτοῦ ὠρχήσατο τὴν Ἀφροδίτης καὶ Ἄρεος μοιχείαν, Ἥλιον μηνύοντα καὶ Ἥφαιστον ἐπιβουλεύοντα καὶ τοῖς δεσμοῖς ἀμφοτέρους, τήν τε Ἀφροδίτην καὶ τὸν Ἄρη, σαγηνεύοντα, καὶ τοὺς ἐφεστῶτας θεοὺς ἕκαστον αὐτῶν, καὶ αἰδουμένην μὲν τὴν Ἀφροδίτην, ὑποδεδοικόταὑποδεδυκότα 1. δὲ καὶ ἱκετεύοντα τὸν Ἄρη, καὶ ὅσα τῇ ἱστορίᾳ ταύτῃ πρόσεστιν, ὥστε τὸν Δημήτριον ὑπερησθέντα τοῖς γιγνομένοις τοῦτον ἔπαινον ἀποδοῦναι τὸν μέγιστον τῷ ὀρχηστῇ· ἀνέκραγε γὰρ καὶ μεγάλῃ τῇ φωνῇ ἀνεφθέγξατο, ἀκούω, ἄνθρωπε, ἃ ποιεῖς· οὐχ ὁρῶ μόνον, ἀλλά μοι δοκεῖς ταῖς χερσὶν αὐταῖς λαλεῖν.

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ἐπεὶ δὲ κατὰ τὸν Νέρωνά ἐσμεν τῷ λόγῳ, βούλομαι καὶ βαρβάρου ἀνδρὸς τὸ ἐπὶ τοῦ αὐτοῦ ὀρχηστοῦ γενόμενον εἰπεῖν, ὅπερ μέγιστος ἔπαινος ὀρχηστικῆς γένοιτʼ ἄν. τῶν γὰρ ἐκ τοῦ Πόντου βαρβάρων βασιλικός τις ἄνθρωπος κατά τι χρέος ἥκων ὡς τὸν Νέρωνα ἐθεᾶτο μετὰ τῶν ἄλλων τὸν ὀρχηστὴν ἐκεῖνον οὕτω σαφῶς ὀρχούμενον ὡς καίτοι μὴ ἐπακούοντα τῶν ᾀδομένων — ἡμιέλλην γάρ τις ὢν ἐτύγχανεν — συνεῖναι ἁπάντων. καὶ δὴ ἀπιὼν ἤδη ἐς τὴν οἰκείαν, τοῦ Νέρωνος δεξιουμένου καὶ ὅ τι βούλοιτο αἰτεῖν κελεύοντος καὶ δώσειν ὑπισχνουμένου, τὸν ὀρχηστήν, ἔφη, δοὺς τὰ μέγιστα εὐφρανεῖς. τοῦ δὲ Νέρωνος ἐρομένου, τί ἄν σοι χρήσιμος γένοιτο ἐκεῖ; προσοίκους, ἔφη, βαρβάρους ἔχω, οὐχ ὁμογλώττους, καὶ ἑρμηνέων οὐ ῥᾴδιον εὐπορεῖν πρὸς αὐτούς. ἢν οὖν τινος δέωμαι, διανεύων οὗτος ἕκαστά μοι ἑρμηνεύσει. τοσοῦτον ἄρα καθίκετο αὐτοῦ ἡ μίμησις τῆς ὀρχήσεως ἐπίσημός τε καὶ σαφὴς φανεῖσα.

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ἐπεὶ δὲ κατὰ τὸν Νέρωνά ἐσμεν τῷ λόγῳ, βούλομαι καὶ βαρβάρου ἀνδρὸς τὸ ἐπὶ τοῦ αὐτοῦ ὀρχηστοῦ γενόμενον εἰπεῖν, ὅπερ μέγιστος ἔπαινος ὀρχηστικῆς γένοιτʼ ἄν. τῶν γὰρ ἐκ τοῦ Πόντου βαρβάρων βασιλικός τις ἄνθρωπος κατά τι χρέος ἥκων ὡς τὸν Νέρωνα ἐθεᾶτο μετὰ τῶν ἄλλων τὸν ὀρχηστὴν ἐκεῖνον οὕτω σαφῶς ὀρχούμενον ὡς καίτοι μὴ ἐπακούοντα τῶν ᾀδομένων — ἡμιέλλην γάρ τις ὢν ἐτύγχανεν — συνεῖναι ἁπάντων. καὶ δὴ ἀπιὼν ἤδη ἐς τὴν οἰκείαν,οἰκίαν MSS, corrected by Jacobitz. τοῦ Νέρωνος δεξιουμένου καὶ ὅ τι βούλοιτο αἰτεῖν κελεύοντος καὶ δώσειν ὑπισχνουμένου, τὸν ὀρχηστήν, ἔφη, δοὺς τὰ μέγιστα εὐφρανεῖς. τοῦ δὲ Νέρωνος ἐρομένου, τί ἄν σοι χρήσιμος γένοιτο ἐκεῖ; προσοίκους, ἔφη, βαρβάρους ἔχω, οὐχ ὁμογλώττους, καὶ ἑρμηνέων οὐ ῥᾴδιον εὐπορεῖν πρὸς αὐτούς. ἢν οὖν τινος δέωμαι, διανεύων οὗτος ἕκαστά μοι ἑρμηνεύσει. τοσοῦτον ἄρα καθίκετο αὐτοῦ ἡ μίμησις τῆς ὀρχήσεως ἐπίσημός τε καὶ σαφὴς φανεῖσα.
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ἡ δὲ πλείστη διατριβὴ καὶ ὁ σκοπὸς τῆς ὀρχηστικῆς ἡ ὑπόκρισίς ἐστιν, ὡς ἔφην, κατὰ τὰ αὐτὰ καὶ τοῖς ῥήτορσιν ἐπιτηδευομένη, καὶ μάλιστα τοῖς τὰς καλουμένας ταύτας μελέτας διεξιοῦσιν· οὐδὲν γοῦν καὶ ἐν ἐκείνοις μᾶλλον ἐπαινοῦμεν ἢ τὸ ἐοικέναι τοῖς ὑποκειμένοις προσώποις καὶ μὴ ἀπῳδὰ εἶναι τὰ λεγόμενα τῶν εἰσαγομένων ἀριστέων ἢ τυραννοκτόνων ἢ πενήτων ἢ γεωργῶν, ἀλλʼ ἐν ἑκάστῳ τούτων τὸ ἴδιον καὶ τὸ ἐξαίρετον δείκνυσθαι.

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ἡ δὲ πλείστη διατριβὴ καὶ ὁ σκοπὸς τῆς ὀρχηστικῆς ἡ ὑπόκρισίς ἐστιν, ὡς ἔφην, κατὰ τὰ αὐτὰ καὶ τοῖς ῥήτορσιν ἐπιτηδευομένη, καὶ μάλιστα τοῖς τὰς καλουμένας ταύτας μελέτας διεξιοῦσιν· οὐδὲν γοῦν καὶ ἐν ἐκείνοις μᾶλλον ἐπαινοῦμεν ἢ τὸἢ τὸ Text Madvig: οἶδε(ν) γοῦν καὶ ἐν ἐκείνοις μᾶλλον ἐπαινονμένη τὸ (τῷ) MSS. ἐοικέναι τοῖς ὑποκειμένοις προσώποις καὶ μὴ ἀπῳδὰ εἶναι τὰ λεγόμενα τῶν εἰσαγομένων ἀριστέων ἢ τυραννοκτόνων ἢ πενήτων ἢ γεωργῶν, ἀλλʼ ἐν ἑκάστῳ τούτων τὸ ἴδιον καὶ τὸ ἐξαίρετον δείκνυσθαι.
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ἐθέλω γοῦν σοι καὶ ἄλλου βαρβάρου ῥῆσιν ἐπὶ τούτοις εἰπεῖν, ἰδὼν γὰρ πέντε πρόσωπα τῷ ὀρχηστῇ παρεσκευασμένα — τοσούτων γὰρ μερῶν τὸ δρᾶμα ἦν — ἐζήτει, ἕνα ὁρῶν τὸν ὀρχηστήν, τίνες οἱ ὀρχησόμενοι καὶ ὑποκρινούμενοι τὰ λοιπὰ προσωπεῖα εἶεν ἐπεὶ δὲ ἔμαθεν ὅτι αὐτὸς ὑποκρινεῖται καὶ ὑπορχήσεται τὰ πάντα, ἐλελήθεις, ἔφη, ὦ βέλτιστε, σῶμα μὲν τοῦτο ἕν, πολλὰς τὰς ψυχὰς ἔχων.

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ἐθέλω γοῦν σοι καὶ ἄλλου βαρβάρου ῥῆσιν ἐπὶ τούτοις εἰπεῖν. ἰδὼν γὰρ πέντε πρόσωπα τῷ ὀρχηστῇ παρεσκευασμένα — τοσούτων γὰρ μερῶν τὸ δρᾶμα ἦν — ἐζήτει, ἕνα ὁρῶν τὸν ὀρχηστήν, τίνες οἱ ὀρχησόμενοι καὶ ὑποκρινούμενοι τὰ λοιπὰ προσωπεῖα εἶεν· ἐπεὶ δὲ ἔμαθεν ὅτι αὐτὸςὁ αὐτὸς Ν, edd. ὑποκρινεῖται καὶ ὑπορχήσεται τὰ πάντα, ἐλελήθεις, ἔφη, ὦ βέλτιστε, σῶμα μὲν τοῦτο ἕν, πολλὰς δὲ τὰς ψυχὰς ἔχων.

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ταῦτα μὲν ὁ βάρβαρος. οὐκ ἀπεικότως δὲ καὶ οἱ Ἰταλιῶται τὸν ὀρχηστὴν παντόμιμον καλοῦσιν, ἀπὸ τοῦ δρωμένου σχεδόν. καλὴ γὰρ ἡ ποιητικὴ παραίνεσις ἐκείνη, τό, ὦ παῖ, ποντίου θηρὸς πετραίου νόον ἔχων πάσαις πολίεσσιν ὁμίλει, καὶ τῷ ὀρχηστῇ ἀναγκαία· καὶ δεῖ προσφύντα τοῖς πράγμασιν συνοικειοῦν ἑαυτὸν ἑκάστῳ τῶν δρωμένων.

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ταῦτα μὲν ὁ βάρβαρος. οὐκ ἀπεικότως δὲ καὶ οἱ Ἰταλιῶται τὸν ὀρχηστὴν παντόμιμον καλοῦσιν, ἀπὸ τοῦ δρωμένου σχεδόν. καλὴ γὰρ ἡ ποιητικὴ παραίνεσις ἐκείνη, τό, ὦ παῖ, ποντίου θηρὸς πετραίου νόον ἔχωνἔχων ΓΦΝΕΑ: ἴσχον vulg. The quotation is inexact, and less complete than in Athen., XII, 513 C: ὦ τέκνον, ποντίουν θηρὸς πετραίον χραωτὶ μάλιστα νόον, προσφέρων πάσαις πολίεσσιν ὁμίλει. πάσαις πολίεσσιν ὁμίλει, καὶ τῷ ὀρχηστῇ ἀναγκαία· καὶ δεῖ προσφύντα τοῖς πράγμασιν συνοικειοῦνσυνοικειοῦν vulg.: συνοικεῖν MSS. ἑαυτὸν ἑκάστῳ τῶν δρωμένων.

τὸ δὲ ὅλον ἤθη καὶ πάθη δείξειν καὶ ὑποκρινεῖσθαι ἡ ὄρχησις ἐπαγγέλλεται, νῦν μὲν ἐρῶντα, νῦν δὲ ὀργιζόμενόν τινα εἰσάγουσα, καὶ ἄλλον μεμηνότα καὶ ἄλλον λελυπημένον, καὶ ἅπαντα ταῦτα μεμετρημένως. τὸ γοῦν παραδοξότατον, τῆς αὐτῆς ἡμέρας ἄρτι μὲν Ἀθάμας μεμηνώς, ἄρτι δὲ Ἰνὼ φοβουμένη δείκνυται, καὶ ἄλλοτε Ἀτρεὺς ὁ αὐτός, καὶ μετὰ μικρὸν Θυέστης, εἶτα Αἴγισθος ἢ Ἀερόπη· καὶ πάντα ταῦτα εἷς ἄνθρωπός ἐστιν.
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τὰ μὲν οὖν ἄλλα θεάματα καὶ ἀκούσματα ἑνὸς ἑκάστου ἔργου τὴν ἐπίδειξιν ἔχει ἢ γὰρ αὐλός ἐστιν ἢ κιθάρα ἢ διὰ φωνῆς μελῳδία ἢ τραγικὴ δραματουργία ἢ κωμικὴ γελωτοποιία· ὁ δὲ ὀρχηστὴς τὰ πάντα ἔχει συλλαβών, καὶ ἔνεστιν ποικίλην καὶ παμμιγῆ τὴν παρασκευὴν αὐτοῦ ἰδεῖν, αὐλόν, σύριγγα, ποδῶν κτύπον, κυμβάλου ψόφον, ὑποκριτοῦ εὐφωνίαν, ᾀδόντων ὁμοφωνίαν.

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τὰ μὲν οὖν ἄλλα θεάματα καὶ ἀκούσματα ἑνὸς ἑκάστου ἔργου τὴν ἐπίδειξιν ἔχει· ἢ γὰρ αὐλός ἐστιν ἢ κιθάρα ἢ διὰ φωνῆς μελῳδία ἢ τραγικὴ δραματουργία ἢ κωμικὴ γελωτοποιία· ὁ δὲ ὀρχηστὴς τὰ πάντα ἔχει συλλαβών, καὶ ἔνεστιν ποικίλην καὶ παμμιγῆ τὴν παρασκευὴν αὐτοῦ ἰδεῖν, αὐλόν, σύριγγα, ποδῶν κτύπον, κυμβάλου ψόφον, ὑποκριτοῦ εὐφωνίαν, ᾀδόντων ὁμοφωνίαν.

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ἔτι δὲ τὰ μὲν ἄλλα θατέρου τῶν ἐν τῷ ἀνθρώπῳ ἔργα ἐστίν, τὰ μὲν ψυχῆς, τὰ δὲ σώματος· ἐν δὲ τῇ ὀρχήσει ἀμφότερα συμμέμικται. καὶ γὰρ διανοίας ἐπίδειξιν τὰ γιγνόμενα ἔχει καὶ σωματικῆς ἀσκήσεως ἐνέργειαν, τὸ δὲ μέγιστον ἡ σοφία τῶν δρωμένων καὶ τὸ μηδὲν ἔξω λόγου. Λεσβῶναξ γοῦν ὁ Μυτιληναῖος, ἀνὴρ καλὸς καὶ ἀγαθός, χειρισόφους τοὺς ὀρχηστὰς ἀπεκάλει καὶ ᾔει ἐπὶ τὴν θέαν αὐτῶν ὡς βελτίων ἀναστρέψων ἀπὸ τοῦ θεάτρου. Τιμοκράτης δὲ ὁ διδάσκαλος αὐτοῦ ἰδών ποτε ἅπαξ, οὐκ ἐξεπίτηδες ἐπιστάς, ὀρχηστὴν τὰ αὑτοῦ ποιοῦντα, οἵου με, ἔφη θεάματος ἡ πρὸς φιλοσοφίαν αἰδὼς ἀπεστέρηκεν.

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ἔτι δὲ τὰ μὲν ἄλλα θατέρου τῶν ἐν τῷ ἀνθρώπῳ ἔργα ἐστίν, τὰ μὲν ψυχῆς, τὰ δὲ σώματος· ἐν δὲ τῇ ὀρχήσει ἀμφότερα συμμέμικται. καὶ γὰρ διανοίας ἐπίδειξιν τὰ γιγνόμενα ἔχει καὶ σωματικῆς ἀσκήσεως ἐνέργειαν, τὸ δὲ μέγιστον ἡ σοφία τῶν δρωμένων καὶ τὸτὸ Ν only. μηδὲν ἔξω λόγου. Λεσβῶναξ γοῦν ὁ Μυτιληναῖος, ἀνὴρ καλὸς καὶ ἀγαθός, χειρισόφους τοὺς ὀρχηστὰς ἀπεκάλει καὶ ᾔει ἐπὶ τὴν θέαν αὐτῶν ὡς βελτίων ἀναστρέψων ἀπὸ τοῦ θεάτρου. Τιμοκράτης δὲ ὁ διδάσκαλος αὐτοῦ ἰδών ποτε ἅπαξ, οὐκ ἐξεπίτηδες ἐπιστάς, ὀρχηστὴν τὰ αὑτοῦ ποιοῦντα, οἵου με, ἔφη θεάματος ἡ πρὸς φιλοσοφίαν αἰδὼς ἀπεστέρηκεν.

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εἰ δʼ ἔστιν ἀληθῆ ἃ περὶ ψυχῆς ὁ Πλάτων λέγει, τὰ τρία μέρη αὐτῆς καλῶς ὁ ὀρχηστὴς δείκνυσιν, τὸ θυμικὸν ὅταν ὀργιζόμενον ἐπιδείκνυται, τὸ ἐπιθυμητικὸν ὅταν ἐρῶντας ὑποκρίνηται, τὸ λογιστικὸν ὅταν ἕκαστα τῶν παθῶν χαλιναγωγῇ· τοῦτο μέν γε ἐν ἅπαντι μέρει τῆς ὀρχήσεως καθάπερ ἡ ἁφὴ ἐν ταῖς αἰσθήσεσιν παρέσπαρται. κάλλους δὲ προνοῶν καὶ τῆς ἐν τοῖς αἰσθήσεσιν εὐμορφίας, τί ἄλλο ἢ τὸ τοῦ Ἀριστοτέλους ἐπαληθεύει, τὸ κάλλος ἐπαινοῦντος καὶ μέρος τρίτον ἡγουμένου τἀγαθοῦ καὶ τοῦτο εἶναι; ἤκουσα δέ τινος καὶ περιττότερόν τι νεανιευομένου ὑπὲρ τῆς τῶν ὀρχηστικῶν προσωπείων σιωπῆς, ὅτι καὶ αὕτη Πυθαγορικόν τι δόγμα αἰνίττεται.

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εἰ δʼ ἔστιν ἀληθῆ ἃ περὶ ψυχῆς ὁ Πλάτων λέγει, τὰ τρία μέρη αὐτῆς καλῶς ὁ ὀρχηστὴς δείκνυσιν, τὸ θυμικὸν ὅταν ὀργιζόμενον ἐπιδείκνυται, τὸ ἐπιθυμητικὸν ὅταν ἐρῶντας ὑποκρίνηται, τὸ λογιστικὸν ὅταν ἕκαστα τῶν παθῶν χαλιναγωγῇ· τοῦτο μέν γε ἐν ἅπαντι μέρει τῆς ὀρχήσεως καθάπερ ἡ ἁφὴ ἐν ταῖς αἰσθήσεσιν παρέσπαρται.κατέσπαρται A. κάλλους δὲ προνοῶν καὶ τῆς ἐν τοῖς ὀρχήμασιν εὐμορφίας, τί ἄλλο ἢ τὸ τοῦ Ἀριστοτέλους ἐπαληθεύει, τὸ κάλλος ἐπαινοῦντος καὶ μέρος τρίτον ἡγουμένου τἀγαθοῦ καὶ τοῦτο εἶναι; ἤκουσα δέ τινος καὶ περιττότερόν τι νεανιευομένου ὑπὲρ τῆς τῶν ὀρχηστικῶν προσωπείων σιωπῆς, ὅτι καὶ αὕτη Πυθαγορικόν τι δόγμα αἰνίττεται.
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ἔτι δὲ τῶν ἄλλων ἐπιτηδευμάτων τῶν μὲν τὸ τερπνόν, τῶν δὲ τὸ χρήσιμον ὑπισχνουμένων, μόνη ὄρχησις ἄμφω ἔχει, καὶ πολύ γε τὸ χρήσιμον ὠφελιμώτερον ὅσῳ μετὰ τοῦ τερπνοῦ γίγνεται. πόσῳ γὰρ τοῦτο ὁρᾶν ἥδιον ἢ πυκτεύοντας νεανίσκους καὶ αἵματι ῥεομένους, καὶ παλαίοντας ἄλλους ἐν κόνει, οὓς ἡ ὄρχησις πολλάκις ἀσφαλέστερον ἅμα καὶ εὐμορφότερον καὶ τερπνότερον ἐπιδείκνυται. τὴν μὲν οὖν γε σύντονον κίνησιν τῆς ὀρχηστικῆς καὶ στροφὰς αὐτῆς καὶ περιαγωγὰς καὶ πηδήματα καὶ ὑπτιασμοὺς τοῖς μὲν ἄλλοις τερπνὰ εἶναι συμβέβηκεν ὁρῶσιν, τοῖς δὲ ἐνεργοῦσιν αὐτοῖς ὑγιεινότατα· γυμνασίων γάρ τὸ κάλλιστόν τε ἅμα καὶ εὐρυθμότατον τοῦτο φαίην ἂν ἔγωγε εἶναι, μαλάττον μὲν τὸ σῶμα καὶ κάμπτον καὶ κουφίζον καὶ εὐχερὲς εἶναι πρὸς μεταβολὴν διδάσκον, ἰσχύν τε οὐ μικρὰν περιποιοῦν τοῖς σώμασιν.

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ἔτι δὲ τῶν ἄλλων ἐπιτηδευμάτων τῶν μὲν τὸ τερπνόν, τῶν δὲ τὸ χρήσιμον ὑπισχνουμένων, μόνη ὄρχησις ἄμφω ἔχει, καὶ πολύ γε τὸ χρήσιμον ὠφελιμώτερον ὅσῳ μετὰ τοῦ τερπνοῦ γίγνεται. πόσῳ γὰρ τοῦτο ὁρᾶν ἥδιον ἢ πυκτεύοντας νεανίσκους καὶ αἵματι ῥεομένους, καὶ παλαίοντας ἄλλους ἐν κόνει, οὓς ἡ ὄρχησις πολλάκις ἀσφαλέστερον ἅμα καὶ εὐμορφότερον καὶ τερπνότερον ἐπιδείκνυται. τὴν μὲν οὖν γε σύντονον κίνησιν τῆς ὀρχηστικῆς καὶ στροφὰς αὐτῆς καὶ περιαγωγὰς καὶ πηδήματα καὶ ὑπτιασμοὺς τοῖς μὲν ἄλλοις τερπνὰ εἶναι συμβέβηκεν ὁρῶσιν, τοῖς δὲ ἐνεργοῦσιν αὐτοῖς ὑγιεινότατα· γυμνασίων γὰρ τὸ κάλλιστόν τε ἅμα καὶ εὐρυθμότατον τοῦτο φαίην ἂν ἔγωγε εἶναι, μαλάττον μὲν τὸ σῶμα καὶ κάμπτον καὶ κουφίζον καὶ εὐχερὲς εἶναι πρὸς μεταβολὴν διδάσκον, ἰσχύν τε οὐ μικρὰν περιποιοῦν τοῖς σώμασιν.
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πῶς οὖν οὐ παναρμόνιόν τι χρῆμα ὄρχησις, θήγουσα μὲν τὴν ψυχήν, ἀσκοῦσα δὲ καὶ τὸ σῶμα, τέρπουσα δὲ τοὺς ὁρῶντας, διδάσκουσα δὲ πολλὰ τῶν πάλαι ὑπʼ αὐλοῖς καὶ κυμβάλοις καὶ μελῶν εὐρυθμίᾳ καὶ κηλήσει διά τε ὀφθαλμῶν καὶ ἀκοῆς; εἴτʼ οὖν φωνῆς εὐμοιρίαν ζητεῖς, ποῦ ἂν ἀλλαχόθι εὕροις, ἢ ποῖον πολυφωνότερον ἄκουσμα ἢ ἐμμελέστερον; εἴτε αὐλοῦ καὶ σύριγγος τὸ λιγυρώτερον, ἅλις καὶ τούτων ἐν ὀρχήσει ἀπολαῦσαί σοι πάρεστιν. ἐῶ λέγειν ὡς ἀμείνων τὸ ἦθος ὁμιλῶν τῇ τοιαύτῃ θέᾳ γενήσῃ, ὅταν ὁρᾷς τὸ θέατρον μισοῦν μὲν τὰ κακῶς γιγνόμενα, ἐπιδακρῦον δὲ τοῖς ἀδικουμένοις, καὶ ὅλως τὰ ἤθη τῶν ὁρώντων παιδαγωγοῦν.

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πῶς οὖν οὐ παναρμόνιόν τι χρῆμα ὄρχησις, θήγουσα μὲν τὴν ψυχήν, ἀσκοῦσα δὲ καὶ τὸ σῶμα, τέρπουσα δὲ τοὺς ὁρῶντας, διδάσκουσα δὲ πολλὰ τῶν πάλαι ὑπʼ αὐλοῖς καὶ κυμβάλοις καὶ μελῶν εὐρυθμίᾳ καὶ κηλήσει διά τε ὀφθαλμῶν καὶ ἀκοῆς; εἴτʼ οὖνεἶτ’ οὖν Fritzsche: εἰ γοῦν MSS. φωνῆς εὐμοιρίαν ζητεῖς, ποῦ ἂν ἀλλαχόθι εὕροις, ἢ ποῖον πολυφωνότερον ἄκουσμα ἢ ἐμμελέστερον; εἴτε αὐλοῦ καὶ σύριγγος τὸ λιγυρώτερον, ἅλις καὶ τούτων ἐν ὀρχήσει ἀπολαῦσαί σοι πάρεστιν. ἐῶ λέγειν ὡς ἀμείνων τὸ ἦθος ὁμιλῶν τῇ τοιαύτῃ θέᾳ γενήσῃ, ὅταν ὁρᾷὁρᾶς μὲν τὸ ΓΝΕΑ. ς τὸ θέατρον μισοῦν μὲν τὰ κακῶς γιγνόμενα, ἐπιδακρῦον δὲ τοῖς ἀδικουμένοις, καὶ ὅλως τὰ ἤθη τῶν ὁρώντων παιδαγωγοῦν.
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ἐθέλω δὲ ἤδη καὶ ὑποδεῖξαί σοι τῷ λόγῳ ὁποῖον χρὴ εἶναι τὸν ἄριστον ὀρχηστὴν ἔν τε ψυχῇ καὶ σώματι. καίτοι τῆς μὲν ψυχῆς προεῖπον τὰ πλεῖστα μνημονικόν τε ʼγάρ εἶναι καὶ εὐφυᾶ καὶ συνετὸν καὶ ὀξὺν ἐπινοῆσαι καὶ καιροῦ μάλιστα ἐστοχάσθαι φημὶ δεῖν αὐτόν, ἔτι δὲ κριτικόν τε ποιημάτων καὶ ᾀσμάτων καὶ μελῶν τῶν ἀρίστων διαγνωστικὸν καὶ τῶν κακῶς πεποιημένων ἐλεγκτικόν.

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ἐθέλω δὲ ἤδη καὶ ὑποδεῖξαί σοι τῷ λόγῳ ὁποῖον χρὴ εἶναι τὸν ἄριστον ὀρχηστὴν ἔν τε ψυχῇ καὶ σώματι. καίτοι τῆς μὲν ψυχῆς προεῖπον τὰ πλεῖστα· μνημονικόν τε γὰρ εἶναιεἶναι Harmon: not in MSS. καὶ εὐφυᾶ καὶ συνετὸν καὶ ὀξὺν ἐπινοῆσαι καὶ καιροῦ μάλιστα ἐστοχάσθαι φημὶ δεῖν αὐτόν, ἔτι δὲ κριτικόν τε ποιημάτων καὶ ᾀσμάτων καὶ μελῶν τῶν ἀρίστων διαγνωστικὸν καὶ τῶν κακῶς πεποιημένων ἐλεγκτικόν.
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ἐθέλω γοῦν σοι καὶ δήμου τινὸς οὐ φαύλου τὰ τοιαῦτα ἐπισημαίνεσθαι βοὰς εἰπεῖν οἱ γὰρ Ἀντιοχεῖς, εὐφυεστάτη πόλις καὶ ὄρχησιν μάλιστα πρεσβεύουσα, οὕτως ἐπιτηρεῖ τῶν λεγομένων καὶ τῶν γιγνομένων ἕκαστα, ὡς μηδένα μηδὲν αὐτῶν διαλανθάνειν. μικροῦ μὲν γὰρ ὀρχηστοῦ εἰσελθόντος καὶ τὸν Ἕκτορα ὀρχουμένου μιᾷ φωνῇ πάντες ἀνεβόησαν, ὦ Ἀστυάναξ, Ἕκτωρ δὲ ποῦ; ἄλλοτε δέ ποτε μηκίστου τινὸς ὑπὲρ τὸ μέτριον ὀρχεῖσθαι τὸν Καπανέα ἐπιχειροῦντος καὶ προσβάλλειν τοῖς Θηβαίων τείχεσιν, ὑπέρβηθι, ἔφησαν, τὸ τεῖχος, οὐδέν σοι δεῖ κλίμακος. καὶ ἐπὶ τοῦ παχέος δὲ καὶ πιμελοῦς ὀρχηστοῦ πηδᾶν μεγάλα πειρωμένου, δεόμεθα, ἔφασαν, φεῖσαι τῆς θυμέλης. τὸ δὲ ἐναντίον τῷ πάνυ λεπτῷ ἐπεβόησαν, καλῶς ἔχε, ὡς νοσοῦντι. τούτων οὐ τοῦ γελοίου ἕνεκα ἐπεμνήσθην, ἀλλʼ ὡς ἴδῃς ὅτι καὶ δῆμοι ὅλοι μεγάλην σπουδὴν ἐποιήσαντο ἐπὶ τῇ ὀρχηστικῇ, ὡς ῥυθμίζειν τὰ καλὰ καὶ τὰ αἰσχρὰ αὐτῆς δύνασθαι.

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ἐθέλω γοῦν σοι καὶ δήμου τινὸς οὐ φαύλου τὰ τοιαῦτα ἐπισημαίνεσθαι βοὰς εἰπεῖν· οἱ γὰρ Ἀντιοχεῖς, εὐφυεστάτη πόλις καὶ ὄρχησιν μάλιστα πρεσβεύουσα, οὕτως ἐπιτηρεῖ τῶν λεγομένων καὶ τῶν γιγνομένων ἕκαστα, ὡς μηδένα μηδὲν αὐτῶν διαλανθάνειν. μικροῦ μὲν γὰρ ὀρχηστοῦ εἰσελθόντος καὶ τὸν Ἕκτορα ὀρχουμένου μιᾷ φωνῇ πάντες ἀνεβόησαν, ὦὦ Harmon: ὧς MSS. σὺ Fritzsche, ὅδ’ Bekker. Ἀστυάναξ, Ἕκτωρ δὲ ποῦ; ἄλλοτε δέ ποτε μηκίστου τινὸς ὑπὲρ τὸ μέτριον ὀρχεῖσθαι τὸν Καπανέα ἐπιχειροῦντος καὶ προσβάλλειν τοῖς Θηβαίων τείχεσιν, ὑπέρβηθι, ἔφησαν, τὸ τεῖχος, οὐδέν σοι δεῖ κλίμακος. καὶ ἐπὶ τοῦ παχέος δὲ καὶ πιμελοῦς ὀρχηστοῦ πηδᾶν μεγάλα πειρωμένου, δεόμεθα, ἔφασαν, φεῖσαιφεῖσαι ΓΩ: φεῖσθαι E, πεφεῖσθαι NA. τῆς θυμέλης. τὸ δὲ ἐναντίον τῷ πάνυ λεπτῷ ἐπεβόησαν, καλῶς ἔχε, ὡς νοσοῦντι. τούτων οὐ τοῦ γελοίου ἕνεκα ἐπεμνήσθην,ὑπεμνήσθην ΓΕ. ἀλλʼ ὡς ἴδῃς ὅτι καὶ δῆμοι ὅλοι μεγάλην σπουδὴν ἐποιήσαντο ἐπὶ τῇ ὀρχηστικῇ, ὡς ῥυθμίζειν τὰ καλὰ καὶ τὰ αἰσχρὰ αὐτῆς δύνασθαι.
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εὐκίνητος δὲ τὸ μετὰ τοῦτο πάντως ἔστω καὶ τὸ σῶμα λελυμένος τε ἅμα καὶ συμπεπηγώς, ὡς λυγίζεσθαί τε ὅπη καιρὸς καὶ συνεστάναι καρτερῶς, εἰ τούτου δέοι.

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εὐκίνητος δὲ τὸ μετὰ τοῦτο πάντως ἔστω καὶ τὸ σῶμα λελυμένος τε ἅμα καὶ συμπεπηγώς, ὡς λυγίζεσθαί τε ὅπη καιρὸς καὶ συνεστάναι καρτερῶς, εἰ τούτου δέοι.

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ὅτι δὲ οὐκ ἀπήλλακται ὄρχησις καὶ τῆς ἐναγωνίου χειρονομίας ἀλλὰ μετέχει καὶ τῶν Ἑρμοῦ καὶ Πολυδεύκους καὶ Ἡρακλέους ἐν ἀθλήσει καλῶν ἴδοις ἂν ἑκάστῃ τῶν μιμήσεων ἐπισχών.

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Ἡροδότῳ μὲν οὖν τὰ διʼ ὀμμάτων φαινόμενα πιστότερα εἶναι τῶν ὤτων δοκεῖ· ὀρχήσει, δὲ καὶ τὰ ὤτων καὶ ὀφθαλμῶν πρόσεστιν.

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Ἡροδότῳ μὲν οὖν τὰ διʼ ὀμμάτων φαινόμενα πιστότερα εἶναι τῶν ὤτων δοκεῖ· ὀρχήσει δὲ καὶ τὰ ὤτων καὶ ὀφθαλμῶν πρόσεστιν.

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οὕτω δὲ θέλγει ὄρχησις ὥστε ἂν ἐρῶν τις εἰς τὸ θέατρον παρέλθοι, ἐσωφρονίσθη ἰδὼν ὅσα ἔρωτος κακὰ τέλη· καὶ λύπῃ ἐχόμενος ἐξέρχεται τοῦ θεάτρου φαιδρότερος ὥσπερ τι φάρμακον ληθεδανὸν καὶ κατὰ τὸν ποιητὴν νηπενθές τε καὶ ἄχολον πιών. σημεῖον δὲ τῆς πρὸς τὰ γιγνόμενα οἰκειότητος καὶ τοῦ γνωρίζειν ἕκαστον τῶν ὁρώντων τὰ δεικνύμενα τὸ καὶ δακρύειν πολλάκις τοὺς θεατάς, ὁπόταν τι οἰκτρὸν καὶ ἐλεεινὸν φαίνηται. ἡ μὲν γε Βακχικὴ ὄρχησις ἐν Ἰωνίᾳ μάλιστα καὶ ἐν Πόντῳ σπουδαζομένη, καίτοι σατυρικὴ οὖσα, οὕτω κεχείρωται τοὺς ἀνθρώπους τοὺς ἐκεῖ ὥστε κατὰ τὸν τεταγμένον ἕκαστοι καιρόν, ἁπάντων ἐπιλαθόμενοι τῶν ἄλλων, κάθηνται διʼ ἡμέρας τιτᾶνας καὶ κορύβαντας καὶ σατύρους καὶ βουκόλους ὁρῶντες. καὶ ὀρχοῦνταί γε ταῦτα οἱ εὐγενέστατοι καὶ πρωτεύοντες ἐν ἑκάστῃ τῶν πόλεων, οὐχ ὅπως αἰδούμενοι ἀλλὰ καὶ μέγα φρονοῦντες ἐπὶ τῷ πράγματι μᾶλλον ἤπερ ἐπʼ εὐγενείαις καὶ λειτουργίαις καὶ ἀξιώμασι προγονικοῖς.

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οὕτω δὲ θέλγει ὄρχησις ὥστε ἂν ἐρῶν τις εἰς τὸ θέατρον παρέλθοι, ἐσωφρονίσθη ἰδὼν ὅσα ἔρωτος κακὰ τέλη· καὶ λύπῃ ἐχόμενος ἐξέρχεται τοῦ θεάτρου φαιδρότερος ὥσπερ τι φάρμακον ληθεδανὸν καὶ κατὰ τὸν ποιητὴν νηπενθές τε καὶ ἄχολον πιών. σημεῖον δὲ τῆς πρὸς τὰ γιγνόμενα οἰκειότητος καὶ τοῦ γνωρίζειν ἕκαστον τῶν ὁρώντων τὰ δεικνύμενα τὸ καὶ δακρύειν πολλάκις τοὺς θεατάς, ὁπόταν τι οἰκτρὸν καὶ ἐλεεινὸν φαίνηται. ἡ μέν γε Βακχικὴ ὄρχησις ἐν Ἰωνίᾳ μάλιστα καὶ ἐν Πόντῳ σπουδαζομένη, καίτοι σατυρικὴ οὖσα, οὕτω κεχείρωται τοὺς ἀνθρώπους τοὺς ἐκεῖ ὥστε κατὰ τὸν τεταγμένον ἕκαστοι καιρόν, ἁπάντων ἐπιλαθόμενοι τῶν ἄλλων, κάθηνται διʼ ἡμέρας τιτᾶνας καὶ κορύβαντας καὶ σατύρους καὶ βουκόλους ὁρῶντες. καὶ ὀρχοῦνταί γε ταῦτα οἱ εὐγενέστατοι καὶ πρωτεύοντες ἐν ἑκάστῃ τῶν πόλεων, οὐχ ὅπως αἰδούμενοι ἀλλὰ καὶ μέγα φρονοῦντες ἐπὶ τῷ πράγματι μᾶλλον ἤπερμᾶλλον ἤπερ Fritzsche: μᾶλλόν περ ἢ MSS. ἐπʼ εὐγενείαις καὶ λειτουργίαις καὶ ἀξιώμασι προγονικοῖς.
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ἐπεὶ δὲ τὰς ἀρετὰς ἔφην τὰς ὀρχηστικάς, ἄκουε καὶ τὰς κακίας αὐτῶν. τὰς μὲν οὖν ἐν σώματι ἤδη ἔδειξα, τὰς δὲ τῆς διανοίας οὕτως ἐπιτηρεῖν, οἶμαι, δύναιο ἄν. πολλοὶ γὰρ αὐτῶν ὑπʼ ἀμαθίας — ἀμήχανον γὰρ ἅπαντας εἶναι σοφοὺς — καὶ σολοικίας δεινὰς ἐν τῇ ὀρχήσει ἐπιδείκνυνται, οἱ μὲν ἄλογα κινούμενοι καὶ μηδέν, ὥς φασι, πρὸς τὴν χορδήν, ἕτερα μὲν γὰρ ὁ πούς, ἕτερα δʼ ὁ ῥυθμὸς λέγει· οἱ δὲ εὔρυθμα μέν, τὰ πράγματα δὲ μετάχρονα ἢ πρόχρονα, οἷον ἐγώ ποτε ἰδὼν μέμνημαι. τὰς γὰρ Διὸς γονὰς ὀρχούμενός τις καὶ τὴν τοῦ Κρόνου τεκνοφαγίαν παρωρχεῖτο τὰς Θυέστου συμφοράς, τῷ ὁμοίῳ παρηγμένος. καὶ ἄλλος τὴν Σεμέλην ὑποκρινόμενος βαλλομένην τῷ κεραυνῷ τὴν Γλαύκην αὐτῇ εἴκαζε μεταγενεστέραν οὖσαν. ἀλλʼ οὐκ ἀπό γε τῶν τοιούτων ὀρχηστῶν ὀρχήσεως αὐτῆς, οἶμαι, καταγνωστέον οὐδὲ τὸ ἔργον αὐτὸ μισητέον, ἀλλὰ τοὺς μέν, ὥσπερ εἰσίν, ἀμαθεῖς νομιστέον, ἐπαινετέον δὲ τοὺς ἐννόμως καὶ κατὰ ῥυθμὸν τῆς τέχνης ἱκανῶς ἕκαστα δρῶντας.

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ἐπεὶ δὲ τὰς ἀρετὰς ἔφην τὰς ὀρχηστικάς, ἄκουε καὶ τὰς κακίας αὐτῶν. τὰς μὲν οὖν ἐν σώματι ἤδη ἔδειξα, τὰς δὲ τῆς διανοίας οὕτως ἐπιτηρεῖν, οἶμαι, δύναιο ἄν. πολλοὶ γὰρ αὐτῶν ὑπʼ ἀμαθίας — ἀμήχανον γὰρ ἅπαντας εἶναι σοφούς — καὶ σολοικίας δεινὰς ἐν τῇ ὀρχήσει ἐπιδείκνυνται, οἱ μὲν ἄλογα κινούμενοι καὶ μηδέν, ὥς φασι, πρὸς τὴν χορδήν, ἕτερα μὲν γὰρ ὁ πούς, ἕτερα δʼ ὁ ῥυθμὸς λέγει· οἱ δὲ εὔρυθμα μέν, τὰ πράγματα δὲ μετάχρονα ἢ πρόχρονα, οἷον ἐγώ ποτε ἰδὼν μέμνημαι. τὰς γὰρ Διὸς γονὰς ὀρχούμενός τις καὶ τὴν τοῦ Κρόνου τεκνοφαγίαν παρωρχεῖτο τὰς Θυέστου συμφοράς, τῷ ὁμοίῳ παρηγμένος. καὶ ἄλλος τὴν Σεμέλην ὑποκρινόμενος βαλλομένην τῷ κεραυνῷ τὴν Γλαύκην αὐτῇ εἴκαζε μεταγενεστέραν οὖσαν. ἀλλʼ οὐκ ἀπό γε τῶν τοιούτων ὀρχηστῶν ὀρχήσεως αὐτῆς, οἶμαι, καταγνωστέον οὐδὲ τὸ ἔργον αὐτὸ μισητέον, ἀλλὰ τοὺς μέν, ὥσπερ εἰσίν, ἀμαθεῖς νομιστέον, ἐπαινετέον δὲ τοὺς ἐννόμως καὶ κατὰ ῥυθμὸν τῆς τέχνης ἱκανῶς ἕκαστα δρῶντας.
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ὅλως δὲ τὸν ὀρχηστὴν δεῖ πανταχόθεν ἀπηκριβῶσθαι, ὡς εἶναι τὸ πᾶν εὔρυθμον, εὔμορφον, σύμμετρον, αὐτὸ αὑτῷ ἐοικός, ἀσυκοφάντητον, ἀνεπίληπτον, μηδαμῶς ἐλλιπές, ἐκ τῶν ἀρίστων κεκραμένον, τὰς ἐνθυμήσεις ὀξύν, τὴν παιδείαν βαθύν, τὰς ἐννοίας ἀνθρώπινον μάλιστα. ὁ γοῦν ἔπαινος αὐτῷ τότʼ ἂν γίγνοιτο ἐντελὴς παρὰ τῶν θεατῶν ὅταν ἕκαστος τῶν ὁρώντων γνωρίζῃ τὰ αὑτοῦ, μᾶλλον δὲ ὥσπερ ἐν κατόπτρῳ τῷ ὀρχηστῇ ἑαυτὸν βλέπῃ καὶ ἃ πάσχειν αὐτὸς καὶ ἃ ποιεῖν εἴωθεν· τότε γὰρ οὐδὲ κατέχειν ἑαυτοὺς οἱ ἄνθρωποι ὑφʼ ἡδονῆς δύνανται, ἀλλʼ ἀθρόοι πρὸς τὸν ἔπαινον ἐκχέονται, τὰς τῆς ἑαυτοῦ ψυχῆς ἕκαστος εἰκόνας ὁρῶντες καὶ αὑτοὺς γνωρίζοντες. ἀτεχνῶς γὰρ τὸ Δελφικὸν ἐκεῖνο τὸ Γνῶθι σεαυτὸν ἐκ τῆς θέας αὐτοῖς περιγίγνεται, καὶ ἀπέρχονται ἀπὸ τοῦ θεάτρου ἅ τε χρὴ αἱρεῖσθαι καὶ ἃ φεύγειν μεμαθηκότες καὶ ἃ πρότερον ἠγνόουν διδαχθέντες.

+

ὅλως δὲ τὸν ὀρχηστὴν δεῖ πανταχόθεν ἀπηκριβῶσθαι, ὡς εἶναι τὸ πᾶν εὔρυθμον, εὔμορφον, σύμμετρον, αὐτὸ αὑτῷ ἐοικός, ἀσυκοφάντητον, ἀνεπίληπτον, μηδαμῶς ἐλλιπές, ἐκ τῶν ἀρίστων κεκραμένον, τὰς ἐνθυμήσεις ὀξύν, τὴν παιδείαν βαθύν, τὰς ἐννοίας ἀνθρώπινον μάλιστα. ὁ γοῦν ἔπαινος αὐτῷ τότʼ ἂν γίγνοιτο ἐντελὴς παρὰ τῶν θεατῶν ὅταν ἕκαστος τῶν ὁρώντων γνωρίζῃ τὰ αὑτοῦ, μᾶλλον δὲ ὥσπερ ἐν κατόπτρῳ τῷ ὀρχηστῇτῷ ὀρχηστῇ Text E2: ὥσπερ ἐν κατόπτρῳ ὀρχηστῇ Ε1ΓΑ: ὥσπερ κατόπτρῳ τῷ ὀρχηστῇ Ν. ἑαυτὸν βλέπῃ καὶ ἃ πάσχειν αὐτὸς καὶ ἃ ποιεῖν εἴωθεν· τότε γὰρ οὐδὲ κατέχειν ἑαυτοὺς οἱ ἄνθρωποι ὑφʼ ἡδονῆς δύνανται, ἀλλʼ ἀθρόοι πρὸς τὸν ἔπαινον ἐκχέονται, τὰς τῆς ἑαυτοῦ ψυχῆς ἕκαστος εἰκόνας ὁρῶντες καὶ αὑτοὺς γνωρίζοντες. ἀτεχνῶς γὰρ τὸ Δελφικὸν ἐκεῖνο τὸ Γνῶθι σεαυτὸν ἐκ τῆς θέας αὐτοῖς περιγίγνεται, καὶ ἀπέρχονται ἀπὸ τοῦ θεάτρου ἅ τε χρὴ αἱρεῖσθαι καὶ ἃ φεύγειν μεμαθηκότες καὶ ἃ πρότερον ἠγνόουν διδαχθέντες.

Λυκῖνος -

γίνεται δέ, ὥσπερ ἐν λόγοις, οὕτω δὲ καὶ ἐν ὀρχήσει ἡ πρὸς τῶν πολλῶν λεγομένη κακοζηλία ὑπερβαινόντων τὸ μέτρον τῆς μιμήσεως καὶ πέρα τοῦ δέοντος ἐπιτεινόντων, καὶ εἰ μέγα τι δεῖξαι δέοι, ὑπερμέγεθες ἐπιδεικνυμένων, καὶ εἰ ἁπαλόν, καθʼ ὑπερβολὴν θηλυνομένων, καὶ τὰ ἀνδρώδη ἄχρι τοῦ ἀγρίου καὶ θηριώδους προαγόντων.

+

γίνεται δέ, ὥσπερ ἐν λόγοις, οὕτω δὲ καὶ ἐν ὀρχήσει ἡ πρὸς τῶν πολλῶν λεγομένη κακοζηλία ὑπερβαινόντων τὸ μέτρον τῆς μιμήσεως καὶ πέρα τοῦ δέοντος ἐπιτεινόντων, καὶ εἰ μέγα τι δεῖξαι δέοι, ὑπερμέγεθες ἐπιδεικνυμένων, καὶ εἰ ἁπαλόν, καθʼ ὑπερβολὴν θηλυνομένων, καὶ τὰ ἀνδρώδη ἄχρι τοῦ ἀγρίου καὶ θηριώδους προαγόντων.
Λυκῖνος -

οἷον ἐγώ ποτε μέμνημαι ἰδὼν ποιοῦντα ὀρχηστὴν εὐδοκιμοῦντα πρότερον, συνετὸν.μὲν τὰ ἄλλα καὶ θαυμάζεσθαι ὡς ἀληθῶς ἄξιον, οὐκ οἶδα δὲ ᾗτινι τύχῃ εἰς ἀσχήμονα ὑπόκρισιν διʼ ὑπερβολὴν μιμήσεως ἐξοκείλαντα. ὀρχούμενος γὰρ τὸν Αἴαντα μετὰ τὴν ἧτταν εὐθὺς μαινόμενον, εἰς τοσοῦτον ὑπερεξέπεσεν ὥστε οὐχ ὑποκρίνασθαι μανίαν ἀλλὰ μαίνεσθαι αὐτὸς εἰκότως ἄν τινι ἔδοξεν. ἑνὸς γὰρ τῶν τῷ σιδηρῷ ὑποδήματι κτυπούντων τὴν ἐσθῆτα κατέρρηξεν, ἑνὸς δὲ τῶν ὑπαυλούντων τὸν αὐλὸν ἁρπάσας τοῦ Ὀδυσσέως πλησίον ἑστῶτος καὶ ἐπὶ τῇ νίκῃ μέγα φρονοῦντος διεῖλε τὴν κεφαλὴν κατενεγκών, καὶ εἴ γε μὴ ὁ πῖλος ἀντέσχεν καὶ τὸ πολὺ τῆς πληγῆς ἀπεδέξατο, ἀπωλώλει ἂν ὁ κακοδαίμων Ὀδυσσεύς, ὀρχηστῇ παραπαίοντι περιπεσών. ἀλλὰ τό γε θέατρον ἅπαν συνεμεμήνει τῷ Αἴαντι καὶ ἐπήδων καὶ ἐβόων καὶ τὰς ἐσθῆτας ἀνερρίπτουν, οἱ μὲν συρφετώδεις καὶ αὐτὸ τοῦτο ἰδιῶται τοῦ μὲν εὐσχήμονος οὐκ ἐστοχασμένοι οὐδὲ τὸ χεῖρον ἢ τὸ κρεῖττον ὁρῶντες, ἄκραν δὲ μίμησιν τοῦ πάθους τὰ τοιαῦτα οἰόμενοι εἶναι· οἱ ἀστειότεροι δὲ συνιέντες μὲν καὶ αἰδούμενοι ἐπὶ τοῖς γινομένοις, οὐκ ἐλέγχοντες δὲ σιωπῇ τὸ πρᾶγμα, τοῖς δὲ ἐπαίνοις καὶ αὐτοὶ τὴν ἄνοιαν τῆς ὀρχήσεως ἐπικαλύπτοντες, καὶ ἀκριβῶς ὁρῶντες ὅτι οὐκ Αἴαντος ἀλλὰ ὀρχηστοῦ μανίας τὰ γιγνόμενα ἦν. οὐ γάρ ἀρκεσθεὶς τούτοις ὁ γενναῖος ἄλλο μακρῷ τούτου γελοιότερον ἔπραξε· καταβὰς γάρ εἰς τὸ μέσον ἐν τῇ βουλῇ δύο ὑπατικῶν μέσος ἐκαθέζετο, πάνυ δεδιότων μὴ καὶ αὐτῶν τινα ὥσπερ κριὸν μαστιγώσῃ λαβών.

+

οἷον ἐγώ ποτε μέμνημαι ἰδὼν ποιοῦντα ὀρχηστὴν εὐδοκιμοῦντα πρότερον, συνετὸν μὲν τὰ ἄλλα καὶ θαυμάζεσθαι ὡς ἀληθῶς ἄξιον, οὐκ οἶδα δὲ ᾗτινι τύχῃ εἰς ἀσχήμονα ὑπόκρισιν διʼ ὑπερβολὴν μιμήσεως ἐξοκείλαντα. ὀρχούμενος γὰρ τὸν Αἴαντα μετὰ τὴν ἧτταν εὐθὺς μαινόμενον, εἰς τοσοῦτον ὑπερεξέπεσεν ὥστε οὐχ ὑποκρίνασθαι μανίαν ἀλλὰ μαίνεσθαι αὐτὸς εἰκότως ἄν τινι ἔδοξεν. ἑνὸς γὰρ τῶν τῷ σιδηρῷ ὑποδήματι κτυπούντων τὴν ἐσθῆτα κατέρρηξεν, ἑνὸς δὲ τῶν ὑπαυλούντων τὸν αὐλὸν ἁρπάσας τοῦ Ὀδυσσέως πλησίον ἑστῶτος καὶ ἐπὶ τῇ νίκῃ μέγα φρονοῦντος διεῖλε τὴν κεφαλὴν κατενεγκών, καὶ εἴ γε μὴ ὁ πῖλος ἀντέσχεν καὶ τὸ πολὺ τῆς πληγῆς ἀπεδέξατο, ἀπωλώλει ἂν ὁ κακοδαίμων Ὀδυσσεύς, ὀρχηστῇ παραπαίοντι περιπεσών. ἀλλὰ τό γε θέατρον ἅπαν συνεμεμήνει τῷ Αἴαντι καὶ ἐπήδων καὶ ἐβόων καὶ τὰς ἐσθῆτας ἀνερρίπτουν, οἱ μὲν συρφετώδεις καὶ αὐτὸ τοῦτο ἰδιῶται τοῦ μὲν εὐσχήμονος οὐκ ἐστοχασμένοι οὐδὲ τὸ χεῖρον ἢ τὸ κρεῖττον ὁρῶντες, ἄκραν δὲ μίμησιν τοῦ πάθους τὰ τοιαῦτα οἰόμενοι εἶναι· οἱ ἀστειότεροι δὲ συνιέντες μὲν καὶ αἰδούμενοι ἐπὶ τοῖς γινομένοις, οὐκ ἐλέγχοντες δὲ σιωπῇ τὸ πρᾶγμα, τοῖς δὲ ἐπαίνοις καὶ αὐτοὶ τὴν ἄνοιαν τῆς ὀρχήσεως ἐπικαλύπτοντες, καὶ ἀκριβῶς ὁρῶντες ὅτι οὐκ Αἴαντος ἀλλὰ ὀρχηστοῦ μανίας τὰ γιγνόμενα ἦν. οὐ γὰρ ἀρκεσθεὶς τούτοις ὁ γενναῖοςἄλλο Jaco bitz: ἀλλὰ MSS. (ἄλλα . . . γελοιότερα Ν). ἄλλο μακρῷ τούτου γελοιότερον ἔπραξε· καταβὰς γὰρ εἰς τὸ μέσον ἐν τῇ βουλῇ δύο ὑπατικῶν μέσος ἐκαθέζετο, πάνυ δεδιότων μὴ καὶ αὐτῶν τινα ὥσπερ κριὸν μαστιγώσῃ λαβών.

καὶ τὸ πρᾶγμα οἱ μὲν ἐθαύμαζον, οἱ δὲ ἐγέλων, οἱ δὲ ὑπώπτευον μὴ ἄρα ἐκ τῆς ἄγαν μιμήσεως εἰς τὴν τοῦ πάθους ἀλήθειαν ὑπηνέχθη.

Λυκῖνος -

καὶ αὐτὸν μέντοι φασὶν ἀνανήψαντα οὕτως μετανοῆσαι ἐφʼ οἷς ἐποίησεν ὥστε καὶ νοσῆσαι ὑπὸ λύπης, ὡς ἀληθῶς ἐπὶ μανίᾳ κατεγνωσμένον. καὶ ἐδήλωσὲ γε τοῦτο σαφῶς αὐτός αἰτούντων γάρ αὖθις τῶν στασιωτῶν αὐτοῦ τὸν Αἴαντα ὀρχήσασθαι αὐτοῖς, παραιτησάμενος, τὸν ὑποκριτήν, ἔφη πρὸς τὸ θέατρον, ἱκανόν ἐστιν ἅπαξ μανῆναι. μάλιστα δὲ αὐτὸν ἠνίασεν ὁ ἀνταγωνιστὴς καὶ ἀντίτεχνος· τοῦ γὰρ ὁμοίου Αἴαντος αὐτῷ γραφέντος οὕτω κοσμίως καὶ σωφρόνως τὴν μανίαν ὑπεκρίνατο ὡς ἐπαινεθῆναι, μείνας ἐντὸς τῶν τῆς ὀρχήσεως ὅρων καὶ μὴ παροινήσας εἰς τὴν ὑπόκρισιν.

+

καὶ αὐτὸν μέντοι φασὶν ἀνανήψαντα οὕτως μετανοῆσαι ἐφʼ οἷς ἐποίησεν ὥστε καὶ νοσῆσαι ὑπὸ λύπης, ὡς ἀληθῶς ἐπὶ μανίᾳ κατεγνωσμένον. καὶ ἐδήλωσέ γε τοῦτο σαφῶς αὐτός· αἰτούντων γὰρ αὖθις τῶν στασιωτῶνσυστασιωτῶν 2. αὐτοῦ τὸν Αἴαντα ὀρχήσασθαι αὐτοῖς, παραιτησάμενος, τὸν ὑποκριτήν, ἔφηπαραιτησάμενος, “Τὸν ὑποκριτήν,” ἔφη Harmon: παραστησά τὸν ὑποκριτὴν ἔφη MSS. πρὸς τὸ θέατρον, ἱκανόν ἐστιν ἅπαξ μανῆναι. μάλιστα δὲ αὐτὸν ἠνίασεν ὁ ἀνταγωνιστὴς καὶ ἀντίτεχνος· τοῦ γὰρ ὁμοίου Αἴαντος αὐτῷ γραφέντος οὕτω κοσμίως καὶ σωφρόνως τὴν μανίαν ὑπεκρίνατο ὡς ἐπαινεθῆναι, μείνας ἐντὸς τῶν τῆς ὀρχήσεως ὅρων καὶ μὴ παροινήσας εἰς τὴν ὑπόκρισιν.
Λυκῖνος -

ταῦτά σοι, ὦ φιλότης, ὀλίγα ἐκ παμπόλλων παρέδειξα ὀρχήσεως ἔργα καὶ ἐπιτηδεύματα, ὡς μὴ πάνυ ἄχθοιό μοι ἐρωτικῶς θεωμένῳ αὐτά. εἰ δὲ βουληθείης κοινωνῆσαί μοι τῆς θέας, εὖ οἶδα ἐγὼ πάνυ ἁλωσόμενόν σε καὶ ὀρχηστομανήσοντά γε προσέτι. ὥστε οὐδὲν δεήσομαι τὸ τῆς Κίρκης ἐκεῖνο πρὸς σὲ εἰπεῖν, τὸ θαῦμὰ μʼ ἔχει ὡς οὔτι πιὼν τάδε φάρμακʼ ἐθέλχθης, θελχθήσῃ γάρ, καὶ μὰ Δίʼ οὐκ ὄνου κεφαλὴν ἢ συὸς καρδίαν ἕξεις, ἀλλʼ ὁ μὲν νόος σοι ἐμπεδώτερος ἔσται, σὺ δὲ ὑφʼ ἡδονῆς οὐδὲ ὀλίγον τοῦ κυκεῶνος ἄλλῳ μεταδώσεις πιεῖν. ὅπερ γὰρ ὁ Ὅμηρος περὶ τῆς Ἑρμοῦ ῥάβδου τῆς χρυσῆς λέγει, ὅτι καὶ ἀνδρῶν ὄμματα θέλγει διʼ αὐτῆς ὧν ἐθέλει, τοὺς δʼ αὖτε καὶ ὑπνώοντας ἐγείρει, τοῦτο ἀτεχνῶς ὄρχησις ποιεῖ καὶ τὰ ὄμματα θέλγουσα καὶ ἐγρηγορέναι ποιοῦσα καὶ ἐπεγείρουσα τὴν διάνοιαν πρὸς ἕκαστα τῶν δρωμένων.

+

ταῦτά σοι, ὦ φιλότης, ὀλίγα ἐκ παμπόλλων παρέδειξα ὀρχήσεως ἔργα καὶ ἐπιτηδεύματα, ὡς μὴ πάνυ ἄχθοιό μοι ἐρωτικῶς θεωμένῳ αὐτά. εἰ δὲ βουληθείης κοινωνῆσαί μοι τῆς θέας, εὖ οἶδα ἐγὼ πάνυ ἁλωσόμενόν σε καὶ ὀρχηστομανήσοντά γε προσέτι. ὥστε οὐδὲν δεήσομαι τὸ τῆς Κίρκης ἐκεῖνο πρὸς σὲ εἰπεῖν, τὸ θαῦμά μʼ ἔχει ὡς οὔτι πιὼν τάδε φάρμακʼ ἐθέλχθης, θελχθήσῃ γάρ, καὶ μὰ Δίʼ οὐκ ὄνου κεφαλὴν ἢ συὸς καρδίαν ἕξεις, ἀλλʼ ὁ μὲν νόος σοι ἐμπεδώτερος ἔσται, σὺ δὲ ὑφʼ ἡδονῆς οὐδὲ ὀλίγον τοῦ κυκεῶνος ἄλλῳ μεταδώσεις πιεῖν. ὅπερ γὰρ ὁ Ὅμηρος περὶ τῆς Ἑρμοῦ ῥάβδου τῆς χρυσῆς λέγει, ὅτι καὶ ἀνδρῶν ὄμματα θέλγει διʼ αὐτῆς ὧν ἐθέλει, τοὺς δʼ αὖτε καὶ ὑπνώοντας ἐγείρει, τοῦτο ἀτεχνῶς ὄρχησις ποιεῖ καὶ τὰ ὄμματα θέλγουσα καὶ ἐγρηγορέναι ποιοῦσα καὶ ἐπεγείρουσα τὴν διάνοιαν πρὸς ἕκαστα τῶν δρωμένων.

Κράτων -

καὶ μὴν ἤδη ἐγώ, ὦ Λυκῖνε, πείθομαὶ τέ σοι καὶ ἀναπεπταμένα ἔχω καὶ τὰ ὦτα καὶ τὰ ὄμματα. καὶ μέμνησό γε, ὦ φιλότης, ἐπειδὰν εἰς τὸ θέατρον ἴῃς, κἀμοὶ παρὰ σαυτῷ θέαν καταλαμβάνειν, ὡς μὴ μόνος ἐκεῖθεν σοφώτερος ἡμῖν ἐπανίοις.

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καὶ μὴν ἤδη ἐγώ, ὦ Λυκῖνε, πείθομαί τέ σοι καὶ ἀναπεπταμένα ἔχω καὶ τὰ ὦτα καὶ τὰ ὄμματα. καὶ μέμνησό γε, ὦ φιλότης, ἐπειδὰν εἰς τὸ θέατρον ἴῃς, κἀμοὶκἀμοὶ Ν: καί μοι ΓΕΑ. παρὰ σαυτῷ θέαν καταλαμβάνειν, ὡς μὴ μόνος ἐκεῖθεν σοφώτερος ἡμῖν ἐπανίοις.
diff --git a/data/tlg0062/tlg046/__cts__.xml b/data/tlg0062/tlg046/__cts__.xml index be5a32e40..87eed2dd9 100644 --- a/data/tlg0062/tlg046/__cts__.xml +++ b/data/tlg0062/tlg046/__cts__.xml @@ -1,11 +1,17 @@ - + Lexiphanes - - + + Λεξιφάνης Lucian, Vol. 5. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1936. - - \ No newline at end of file + + + Lexiphanes + Lucian, Vol. 5. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1936. + + + + diff --git a/data/tlg0062/tlg046/tlg0062.tlg046.perseus-eng1.xml b/data/tlg0062/tlg046/tlg0062.tlg046.perseus-eng1.xml new file mode 100644 index 000000000..1ae7b16a5 --- /dev/null +++ b/data/tlg0062/tlg046/tlg0062.tlg046.perseus-eng1.xml @@ -0,0 +1,787 @@ + + + + + + +Lexiphanes +Lucian of Samosata +Austin Morris Harmon, 1878-1950 +National Endowment for the Humanities +Gregory Crane + +Gregory Crane +OCRd, tagged and added initial corrections to the text + + + +Perseus Digital Library +tlg0062.tlg001.1st1K-eng1.xml + +Available under a Creative Commons Attribution-ShareAlike 4.0 International License + +2023 +Trustees of Tufts University +United States + + + + + +Lucian + + +Austin Morris Harmon + + +Lucian of Samosata + +Trustees of Tufts University +Cambridge, MA +1936 + +5 + +The Hathi Trust + + + + + +

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This pointer pattern extracts section.

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+Lexiphanes

Lexiphanes ("Word-flaunter”), whose enthusiasm for +Attic diction is equalled by his want of ideas, of schooling, and +of taste, has his jacket soundly dusted by his friend Lycinus. +The piece is sufficiently similar to the Professor of Public +Speaking to have given rise to the idea that it is aimed at the +same man, and that Lexiphanes is Pollux, the lexicographer +(cf. IV, p. 133). To the argument of E. E. Seiler against +this view (which was not that of Ranke), two points may be +added, which seem to settle the matter. The “namesake +of the sons of Zeus and Leda” cannot be Lexiphanes because +“fifteen, or anyhow not more than twenty, Attic words” +with which to besprinkle his speeches suffice him (IV, p. 155), +whereas Lexiphanes revels in rarities and glories in the obscurity +of his style. Moreover, Lexiphanes is so thoroughly addicted +to this jargon of his that he uses it even in conversation. How, +then (unless we assume that Lucian’s castigation reformed +him), can he ever have written in a style as normal as that +of the Onomasticon ?

+

Curiously enough, the cult of rare words is not conspicuous +in the Greek prose of the time, but in the Latin, with Fronto +as its most ardent devotee. The Atticists so tempered zeal +with discretion that nothing comparableto the extravagances +of Lexiphanes is to be found outside of the pages of Athenaeus +(III, 97 ¢: Gulick, I, p. 419), where Cynulcus takes Ulpian +to task for just this sort of thing, adverts upon Pompeianus +of Philadelphia as a bird of the same feather, and implies +wider circle by alluding to “the Ulpianean sophists.” This +is certainly the group to which our man belonged (cf. c. 14). +The time is right—just right if Ulpian was the father of the +famous jurist; and these people not only use the selfsame +jargon (see the notes for the parallels), but employ it even in +conversation. Seiler’s contention that Lexiphanes is Pompeianus is highly probable but not wholly certain because it +is impossible to fix the extent to which the vocabulary of the +"Ulpianeans” was common stock.

+

A conspicuous feature of Lucian’s parody of Lexiphanes +is the use of words no longer generally employed in the old +sense but in a new and very different one, so that double +meanings result. Adequate translation therefore is often +quite impossible, for the lack of an equivalent expression.

 +

+ + + +Lexiphanes, the glass of fashion, with a book? +

+

+Yes, Lycinus; ’tis one of my own productions of +this very season,

With τητινόν cf. τῆτες, ascribed to Pompeianus of Philadelphia in Athenaeus, III, 98 8.

quite recent. +

+

+Why, are you now writing us something indecent ?

Lucian pretends to confuse νεοχμός (recent, novel) with αὐχμός (drought)—an equivoque quite impossible, I think, to reproduce exactly in English.

+ +No, forsooth, and I did not say indecent. Come, +it is full time you learned to apply that word of +mine to things newly indited. It would seem that +your ears are stopped with wax. +

+

+Excuse me, my friend. Between indecent and +recent there is a great dealin common. But tell me, +what is the theme of your work? +

+

+I am counter-banqueting the son of Aristo in it. + + + + + + + +There are many “Aristos,” but to judge from +your “banquet’ I suppose you mean Plato. +

+

+You rede me right, but what I said would have +been caviare to the general. +

+

+Well then, you must read me a few passages from +the book, so that I shan’t miss the feast entirely, +I dare say you will properly “wine us with nectar” +out of it.

Lycinus is quoting a famous mixed metaphor in Homer (Iliad, I, 598 and IV, 3, with the scholia) and implies that he expects Lexiphanes to regale him similarly.

+ +Suppress Master Irony, then, and make your ears +permeable before you give them to me. Avaunt +with the obturations of Dame Cypselis!

The name Cypselis (Waxy) is coined from cypselé (ear-wax).

+ +Say your say confidently, for no Cypselus nor any +Periander

Periander comes in because he too was a Cypselid.

has taken up lodgings in my ears. +

+

+Consider withal how I carry myself in the book +—whether it has a good entrance, a rich display of +good discourse and composure,

For εὔλεξις cf. A Professor of Public Speaking, 17 (IV, p. 157).

and good store of +egregious words. + + + + + + + + +It is sure to have that, being yours. But do begin +now. +

+ +

+ +(reads) +“Then we shall dine,” quoth Callicles, “and then, +at eventide, fetch a turn in the Lyceum; but now +it is high season to endue ourselves with sunburn +and tepify ourselves in the calid ambient, and after +laving, to break bread. We must away forthwith. +My lad, convoy me my strigil, scrip, diapers, and +purgaments to the bath-house, and fetch the wherewithal. ’Tis on the floor, mark you, alongside the +coffer, a brace of obols. And you, Lexiphanes, +whatever shall you do? Shall you come, or tarry +yet a while hereabouts?” +“I too,” said I, “am yearning to ablute these ages +past, for I am ill-conditioned, susceptible behind from +riding pillion on a mule. The muleteer kept me +going, though he himself was jigging it hot-foot.

Literally, ‘“dancing on wine-skins.”

+But even in the country I was not unassiduous, for +I found the yokels caroling the harvest-home; +some of them, too, were preparing a grave for my +father. After I had assisted them in the engraving +and for a brief space shared the handiwork of the +dikers, I dispersed them on account of the cold and +because they were getting burned (in severe cold, +you know, burning ensues).

Cf. Athen., 98 B, καύματα, meaning “frosts’ (Pompeianus).

For myself, I got about +the simples, found prickmadam growing among +them, exhumed sundry radishes, garnered chervils +and potherbs, and bought groats. But the meads +were not yet redolent enough for travelling by shank’s + + + + + +mare; so I mounted the pillion and had my rump +excoriated. Now I walk excruciatingly, I perspire +amain, my flesh is very weak, and I want to play +about

The form διανεὐσαι may be referred either to νέω (swim back and forth) or to νεύω (beckon back and forth, exchange “becks and nods”).

in the water no end. I delight in the +prospect of dissolution after toil.

The Attic contraction of ἀπολουόμενος to ἀπολόύμενος produces identity of form with the future of ἀπόλλυμαι. Cf. Athen., 97 E (Ulpian); 98 A (Pompeianus).

+

+ +

+Therefore I shall +betake myself incontinently to my urchin, who +belike attends me at the pease-porridge woman’s or +the frippery, although he was forewarned to turn +up at the comfit-shop.

+ +

+“In the nick of time, however, here he is himself, +and I see he has chaffered beestings-pudden, ashcake, chibbals, hakot, nape of beef—mark you !— +dewlap, manyplies, and lamb’s fries. Good, Atticion! You have made most of my journey invious.” +“For my part,” quoth he, “I have got squinny, +master, keeping an eye out for you. Where were you +dining yesterday? With Onomacritus, prithee?” +“Nay, gadzooks,” quoth I: “I made off to the +countryside, helter-skelter. You know how I adore +rusticating. The rest of you no doubt supposed +that I was playing toss-pot. But go you in and +relish all of this; also cleanse the kneading-trough, +that you may work us up some lettuce-loaf. +

+ +

+ +myself shall be off and bestow upon myself an +inunction sans immersion.”

Not a “dry-rub,” but a “rub-down” without a previous bath.

+ +

+“We,” quoth Philinos, “I and Onomarchus and +Hellanicus here, shall have after you, for the style +shadows the middle of the bowl,

Of the sundial.

and it is to be + + + + + + + + +feared that we may lave in the leavings of the +bargashes, along with the scum, in a jostle.”” Then +said Hellanicus: “I look askew, for my dollies are +obfuscate, I nictitate full oft, and I am lachrymose ; +mine eyes want drugging, I require some scion of +Aesculapius, sage in ophthalmotherapy, who will +compound and decant a specific for me, and so +effect that my ruddy optics may be decoloured +and no longer be rheumatic or have a humorous +cast.” +

+ +

+Discoursing in this wise, all those of us present +were gone. When we came to the gymnasium, we +despoiled ourselves. One exercised himself at +wrestling with shoulder-holds, another with neckholds, standing; one sleeked himself with unguent +and essayed eluding grasps; one countered the +wind-bag,

He exercised with the “punching-bag.”

one, grasping leaden sows, whipped his +arms about. Then, once we were dressed down

To Lexiphanes, συντριβέντες is an allusion to the “rub-down”? previous mentioned; but others would infer from it that somebody had cracked their crowns for them. Cf. Athen., 98 A (Pompeianus).

+and had backed each other, and used the gymnasium +for our sport, Philinus and I imbathed ourselves in +the hot pool and emerged, while the rest, beducking +their sconces in the cold plunge, swam about +subaquaneous in wondrous guise. +

+ +

+Upon reversion, we imbusied ourselves with this, +that or t’other. I myself indued my boots, dressed +my scalp with a tined card,

The regular word for comb (κτεῖς or κτένιον) was not elegant enough for Lexiphanes.

for I had got shorn +with the “bowl” cut, not the “bush”; for not long + + + + + + +ago my chaps and crown had been displumed.

Apparently the “bush” cut required a good head of hair, but did not need to be combed. Both styles had been for centuries out of fashion in Lexiphanes’ day.

+Someone else was gobbling lupines, another was +evomiting his jejunity, another was. diminishing +radishes and sopping up a mess of fishy pottage, +another was eating flummery,

In the Greek the food is different (queen olives), but the name carries a similar suggestion of rubbish.

and yet another engorging barley brose. +

+ +

+When the time was ripe, we dined on our elbows. +Both faldstools and truckles were at hand. The +dinner was picked up;

The phrase dmé cvpdopav to Lexiphanes meant “off contributions” (of the individual guests), but to anyone else in his day it meant “off catastrophes.”

many different viands had +been made ready, pig’s trotters, spareribs, tripe, the +caul of a sow that had littered, panned pluck, spoonmeat of cheese and honey, shallot-pickle and other +such condiments, crumpets, stuffed fig-leaves, sweets. +Of submarine victuals, too, there were many sorts of +selacian, all the ostraceans, cuts of Pontic tunny in +hanapers, Copaic lassies,

Copaic eels.

vernacular fowl, muted +chanticleers, and an odd fish—the parasite. Yes, +and we had a whole sheep barbecued, and the +hind-quarter of an edentulous ox. Besides, there +was bread from Siphae, not bad, and novilunar buns, +too late for the fair, as well as vegetables, both +underground and over grown. And there was wine, +not vetust, but out of a leathern bottle, dry by +now but still crude. +

+ +

+Drinking-cups of all kinds stood on the dresser, + + + + + + + +your brow-hider, your Mentor-made

This is said to be the only reference to Mentor in extant Greek literature. The scholia allude to him as a maker of glassware, but various allusions in Latin writers from Cicero to Juvenal and Martial (especially Pliny, Nat. Hist., XX XIII, 147) make it clear that he was a silversmith whose productions were highly esteemed as antiques in Cicero’s time. When and where he lived is not indicated.

dipper with a +convenient tail-piece, your gurgler, your longnecker, many “earth-borns” like what Thericles

Thericles seems to have been a Corinthian potter, contemporary with Aristophanes (Athen., XI, 470). His name became attached to certain shapes, and even to imitations of these shapes in metal, made at Athens and Rhodes (Athen. XI, 469 8). Cicero (in Verrem, II, 4, 38) speaks of certain cups that are called Thericleian, made by the hand of Mentor with supreme craftsmanship.

+used to bake, vessels both ventricose and patulous, +some from Phocaeawards, other some from Cnidos +way, all airy trifles,

By ἀνεμφόρητα Lexiphanes means “light enough to blow away,” but might be taken to mean “wind-blown.” Cf. ἀφόρητα, p. 307, n. 5.

hymen-thin. There were also +boats, chalices, and lettered mugs,

Caps with an inscription; Athenaeus, XI, 466c (Gulick V, 56).

so that the +cupboard was full. +

+ +

+The calefactor,

According to Athen., III, 98c, the name ἰπνολέβης was used by the “pinean Sophists” for the apparatus for heating water which the Romans called a μιλιάριον.

however, slopped over on our +heads and delivered us a consignment of coals. But +we drank bottoms up and soon were well fortified. +Then we endued ourselves with baccharis, and +someone trundled in the girl that treads the mazy +and juggles balls; after which, one of us, scrambling +up to the coekloft, went looking for something to +top off with,

The word ἐπιφόρημα means at once coverlet and (in Tonic) dessert.

whilst another fell to thrumming and +another laughingly wriggled his hips. +

+ +

+Meantime, after lavation, came rollicking in to +us, self-invited, Megalonymus the pettifogger, +Chaereas the goldworker, he with the back of many +colours, and Eudemus the broken-ear.”

Chaereas’ back bore the stripes of the lash; Eudemus wa a pugilist with "cauliflower" ears.

I asked + + + + + + + + + + + +them what possessed them to come late. Quoth +Chaereas: “I was forging trumpery for my daughter, +balls and chains, and that is why I have come in +on top of your dinner.” “For my part,” quoth +Megalonymus, “I was about other matters. The +day was incapable of justice,

For ἄδικος ("unjust") as applied to a day in the sense that court was not held on it, cf. Athen. 98 B (Pompeianus).

as ye wit, and incompetent for pleading; wherefore, as there was a truce +of the tongue, I was unable either to palaver or, as +is my diurnal habit, to solicit.

Both the verbs of the original (rendered “palaver and “solicit”) refer to pleading in court and carry allusions to the custom of timing pleas by the water-clock. One of them (ῥησιμετρεῖν) is ridiculed in the Mistaken Critic, 24 (p.400).

, Learning that the +magistrate was being grilled in public,

Lexiphanes would be understood to mean “roasted,” but what he really meant was “visible.” Cf. Athen., 98 a (Pompeianus).

I took an +unvalued

For ἄχρηστα, usually "useless,” in the sense "unused,” cf. Athen., 98A (Pompeianus), 97E (Ulpian).

cloak, of sheer tissue, and priceless

In the Greek, ἀφόρητα (“unbearable”) in the sense “unworn,” cf. Athen., 98A (Pompeianus).

boots, +and emitted myself. +

+ +

+Forthwith I hit upon the Torch-bearer and the +Hierophant, with the other participants in unutterable rites,

Those of the Eleusinian Mysteries.

haling Deinias neck and crop to +the office, bringing the charge that he had named +them, albeit he knew right well that from the time +when they were hallowed they were nameless +and thenceforth ineffable, as being now all Hieronymuses.”

The adjective “of hallowed name” was itself used as a name. Unintentionally, Lexiphanes suggests that they have changed their names.

+

“I do not know,” said I, “the Deinias that you +mention, but the name intrigues me.”

No doubt because the name deinias was given to a variety of drinking pot (Athenaeus, XI, 467 D—E).

“A clove- + + + + + + + + + + + +engulfing haunter of gaming-houses,” quoth he; +“one of those bezonians, those joculators, a curlilocks, wearing lace boots or pantoffles, with manches +to his shirt.”

The word here used for boots (€vSpoyéSas) had another meaning—a kind of woman’s cloak.

“Well,’ said I, ‘did he in some +wise pay the piper; or did he take himself off after +setting his heel upon them?” “Verily,” said he, +“that fellow, the whilom swaggerer, is now ensconced; for, notwithstanding his reluctation, the +magistrate decked him out with wristlets and a +necklace and lodged him in the bilboes and the stocks. +Wherefore, being impounded, the sorry wretch +fusted for fear, and trumped, and was fain to give +weregelt.”

In my opinion ypjpuara dvrifvya is misused here, for it means “blood-money,” or weregelt, rather than “ransom.”

+

+ +

+“I,” quoth Eudemus, “was summoned as it grew +crepuscular by Damasias the quondam athlete and +champion, now out of the lists for eld—the brazen +image, you know, in the square.

Out of compliment to him as a champion, his statue was set up in the square.

He was hard at it +a-plucking and a-singeing, for he intended to marry +off his daughter to-day and was busking her. Then +a Termerian

What a “Termerian misfortune” was, the ancients themselves do not seem to have known, except that it was a great one, and that “Termerian” was derived from a name— according to Suidas, that of a tyrant’s keep in Caria, used as a prison.

misadventure befell that cut short the +gala day. Distraught over I know not what, or more +likely overtaken by divine detestation, his son Dion +hung himself, and, depend upon it, he would have +been undone if I had not been there to slip the +noose and relieve him of his coil. Squatting on my + + + + + + + +hunkers beside him for a long time, I jobbed him, +titillating and sounding him lest perchance his +windpipe still hang together. But what helped +most was that I confined his extremes with both +hands and applied pressure.”

Eudemus means to convey the idea that he undid the noose and attempted to relieve the man, but his language is so open to misunderstanding that it suggests quite opposite—that his aim was rather to undo the unhappy subject of his ministrations.

+

+ +

+“Prithee,” quoth I, “dost mean that notable +Dion, the slack-pursed libertine, the toothpickchewing aesthete, who strouts and gropes if ever he +sees anyone that is well hung? He is a scapegrace +and arutter.” “Well,” said Eudemus, “Damasias +in amaze invoked the goddess—they have an Artemis +in the middle of the hall, a Scopadean masterpiece +—and he and his wife, who is now elderly and quite +lyart-polled,

With a punning allusion to Athena Polias.

flung themselves upon her and besought +her to pity them. She at once inclined her head, +and he was well; so that now they have a Theodore

“Gift-of-God.’

+or rather, manifestly an Artemidore

“Gift-of-Artemis.”

in the young +man. So they have made offerings of all sorts +to her, including bows and arrows, since she takes +pleasure in these; for Artemis is a good bowyer, +she is a Far-darter, a very Telemachus.”

As an “archeress” (but toxotis was also an arrow-window) Artemis was not only, like her brother, a Far-darter, but a Far-fighter (Telemachus).

+

+ +

+“Let us be drinking, then,” quoth Megalonymus, +“for I am come bringing you this senile flagon, +green cheese, windfallen olives—I keep them under +wormscriven seals

Since in worm-eaten wood the “galleries” are never identical in pattern, sections of it were very suitable for use as seals; but in the day of Lexiphanes only an antiquarian is likely to have possessed one.

—and other olives, soused, and + + + + + + + + + +these earthen cups of cockle-shell, stanchly bottomed, +for us to drink out of, and a cake of chitterlings +braided like a topknot. My lad, pour in more of +the water for me, that I may not begin to have a +head, and then call your keeper to come for you. +You know that I have my pains and keep my head +invested. +

+ +

+And now that we have drunk, we shall +gossip according to our wont, for in good sooth it is +not inopportune to prate when we are in our cups.” +“T approve this,” said I, “and why not, for we are +the sheer quintessence of Atticism.” ‘ Very true,” +quoth Callicles, “for quizzing each other incessantly +is a whet to loquacity.” “As to me,” said Eudemus, +“since it is brumal I had liefer fence myself with +stiffer drink. I am starved with cold, and when I +am warmed I would fain hear these handiwise

Cf. Dancing, 69 (p. 272), and the note there.

+folk, the flute-player and the harper.” +

+ +

+“What was that you said, Eudemus?” said I. +“Do you enjoin alogy upon us as if we were inarticulate and elinguid? My tongue is already pregnant +with utterance, and in sooth I set sail in the intent +to archaise with you and wash you up with my +tongue, one and all. But you have treated me as if +a three-masted vessel were sailing before the wind +with full kites, running easy and spooming over the +billows, and then someone, letting go double-tongued +refrainers,

In view of the fact that to the Greeks Hector was a “holder,” Lexiphanes can cause us to imagine that hero performing new and strange feats.

pigs of iron,

For ἰσχάς (“fig”) used, in the sense “holder,” to apply to an anchor, cf. Athen., 99 c—p, where it is attributed to Sophocles (Fr. 761 Pearson).

and bowers, were to curb +the impetuosity of her course, begrudging her the +fair wind.” + + + + + + +

+ +

+“Well, then,” quoth he, “you, if you like, may +sail and swim and course over the main, but I from +off the land, with a drink at my elbow, like Homer’s +Zeus, shall look upon you either from a bald cop or +the pitch of heaven as you drive and the wind gives +your vessel a saucy fairing from astern.” +

+ +

+ +Enough, Lexiphanes, both of the drinking-party +and of the reading. I am already half-seas-over and +squeamish, and if I do not very soon jettison all this +gallimaufry of yours, depend upon it, I expect to +go raving crazy with the roaring in my ears from +the words with which you have showered me. At +first I was inclined to laugh at it all, but when it +turned out to be such a quantity and all of a sort, I +pitied you for your hard luck, seeing that you had +fallen into a labyrinthine maze from which there was +no escaping and were afflicted with the most serious +of all illnesses—I mean, were as mad as a hatter. +

+ +

+I have been quietly wondering from what source +you have culled so much pestilential stuff, and how +long it took you, and where you locked up and kept +such a swarm of outlandish distorted expressions, +of which you made some yourself and resurrected +others from the graves in which they lay buried +somewhere. As the verse puts it, +Plague take you, that you garner mortal woes, +such a mess of filthy bilge water did you get together +and fling over me, when I had done you no harm at +all. Youseem to me not only to be destitute of friends +and relatives and well-wishers but never to have +fallen in with an independent man practising frank- + + + +ness, who by telling you the truth might have relieved +you, dropsical as you are and in danger of bursting +with the disease, although to yourself you appear +to be in good point and you consider your calami +the pink of condition. You are praised by the fools, +to be sure, who do not know what ails you; but the +intelligent fittingly pity you. +

+ +

+But what luck! here I see Sopolis the physician +drawing near. Come now, suppose we put you in his +hands, have a consultation with him about your +complaint, and find some cure for you. The man +is clever, and often before now, taking charge of +people like yourself, half crazed and full of drivel, +he has relieved them with his doses of medicine. +—Good-day to you, Sopolis. Do take charge of +Lexiphanes here, who is my friend, as you know, +and at present has on him a nonsensical, outlandish +distemper affecting his speech which is likely to be +the death of him outright. Do save him in one way +or another. +

+ +

+ +Not me, Sopolis, but this man Lycinus, who is +patently maggoty and thinks that well-furnished +heads want wits, and imposes silence and a truce of +the tongue upon us in the style of the son of Mnesarchus, the Samian.

Pythagoras; in Philosophies for Sale, 3 (II, 454) Lucian alludes to the five years of silence which he imposed on his pupils.

_ But I protest, by bashless +Athena and by mighty Heracles, slayer of ferines, +I shan’t bother even a flock or a doit about him! In +fact I abominate meeting him at all, and I am fit to +snort when I hear him pass such censure. Any- + + + + +how, I am this moment going off to my comrade +Cleinias’s because I am informed that for some time +now his wife is irregular

As applied to a woman ἧς ἐπεσχημένα τὰ γυναικεῖα, ἀκάθαρτος is accredited in Athen., 98, to “this word-chasing sophist"; i.e. Pompeianus, according to Casaubon. Cf. 97 f.

and out of sorts by reason +of wanting issue, so that he no longer even knows +her ; she is unapproachable and uncultivated. +

+ +

+ +What ails him, Lycinus? +

+

+Just that, Sopolis! Can’t you hear how he talks? +Abandoning us, who converse with him now, he talks +to us from a thousand years ago, distorting his +language, making these preposterous combinations, +and taking himself very seriously in the matter, as +if it were a great thing for him to use an alien +idiom and debase the established currency of speech. +

+

+By Zeus, it is no trivial disorder you tell of, Lycinus. +The man must be helped by all means. As good +luck would have it, I came away with this medicine, +made up for an insane person, so that by taking it he +might throw off his bile. Come, you be the first to +take it, Lexiphanes, that we may have you cured +and cleansed, once you have rid yourself of such +impossible language. Do obey me and take it, and +you will feel better. +

+

+I don’t know what you and Lycinus mean to do +to me, Sopolis, plying me with this drench. Indeed, +I fear your draught may chill my vocabulary. + + + + + +Drink without delay, that at last you may be +human in thought and speech. +

+

+There, I obey and drink. Oh me, what is this? +The bombilation is vast! I would seem to have +swallowed a familiar spirit.

Cf. i Sam. (in the Septuagint, i Kings) 28, 8.

+

+ +

+ +Begin now to lighten yourself. Aha! First, this +“prithee,” then after it “eftsoons” has come up; +then on their heels his “quoth he” and “in some +wise,’ and “fair sir,” and “in sooth,’ and _ his +incessant “sundry.” Make an effort, however; put +your fingers down your throat. You have not yet +given up “instanter” or “pandiculation” or “divagation” or “spoliation.” Many things still lurk in +hiding and your inwards are full of them.

Some of these monde: (λῶστε, ἴκταρ, σκορδινᾶσθαι, τευτάζεσθαι, σκύλλεσθαι) have not been used by Lexiphanes in this present exhibition of his powers. Compare the list in A Professor of Public Speaking, 16: 76 τὸ ἄττα καὶ κᾶτα καὶ μῶν καὶ ἀμηγέπη καὶ λῶστε.

_ It would +be better if some should take the opposite course, +Anyhow, “vilipendency” will make a great racket +when it comes tumbling out on the wings of the +wind.

+ +

+Well, this man is now purged, unless something +has remained behind in his lower intestines. It is +for you next, Lycinus, to take him on, mending his +education and teaching him what to say. + + + + +

+ +

+ +That I will, Sopolis, since you have cleared the +way for me, and the advice which will follow is to +your address, Lexiphanes. If you really desire to +be genuinely praised for style and to have a great +name among the public, avoid and shun all this sort +of thing. After beginning with the best poets and +reading them under tutors, pass to the orators, and +when you have become familiar with their diction, +go over in due time to Thucydides and Plato—but +only after you have first disciplined yourself +thoroughly in attractive comedy and sober tragedy. +When you have garnered all that is fairest from these +sources, you will be a personality in letters. Before, +you had unconsciously become like the images shaped +for the market by the modellers of figurines, coloured +with red and blue on the surface, but clay on the +inside, and very fragile. +

+ +

+If you do this, abiding for a time the reproach of +illiteracy and feeling no shame to mend your knowledge, you will address the public confidently and +will not be laughed at as you are now, or talked +about in an uncomplimentary manner by our best +people, who dub you “the Greek” and “the +Athenian” when you do not deserve to be numbered +even among the most intelligible of barbarians. +Before all else, however, please remember not to +imitate the most worthless productions of the +Sophists who lived only a little before our own +time, or to go nibbling at that stuff as you do now +—tread that sort of thing underfoot and copy the +ancient models only. And do not let yourself be +enticed by the wind-flowers of speech, but follow +the custom of the athletes and habituate yourself + + + +to solid nourishment. Above all, sacrifice to the +Graces and to Clearness; you are very remote from +them at present! +

+ +

+As for vanity, boastfulness and +malice, blustering and bawling, away with them, +and with girding at the works of all others and +thinking that you yourself will be first if you carp +at the achievements of everyone else.

+ +

+Yes, and there is also this fault which you have, +not a slight one, but rather the greatest possible : +you do not prepare your thoughts in advance of +your words and subsequently dress them out in the +parts of speech, but if you find anywhere an outlandish expression or make one up yourself and +think it pretty, you endeavour to fit the thought to +it and think yourself damaged if you cannot stuff it +in somewhere, even if it is not essential to what you +are saying. For example, the other day, without +even knowing what “‘scintilla” meant, you tossed it +off when it had no relation at all to the subject, +and the vulgar to a man were dazed when its +unfamiliarity struck their ears, but the well-informed +laughed, not only at you but at your admirers. +

+ +

+What is most ridiculous of all is that although you +want to be more than Attic and have meticulously +shaped your diction after the most antiquated +pattern, some (or rather, most) of the expressions +which you intermingle with what you say are +such that even a boy just beginning school would +not fail to know them. For instance, you can’t +think how I prayed for the earth to swallow me as I +listened to the exhibition you made of yourself +when you thought that “shift’? meant a man’s +garment also, and used “slatterns” of male servants +when who does not know that a shift is a female + + + +garment and that only women are called slatterns? +And there were other things far more obvious than +these, like “‘flopped”

ἐπέτετο (“flew’’) should have been used instead of ἵπτατο; ef. Lobeck’s Phrynichus, ao and Lucian, Soloecista, 48 (Vol. VIII). But Lucian self has the condemned form sometimes; e.g., Vol. III, p. 392, twice.

and “meeting up”

The active, ἀπαντῶν, should have been employed, not the middle, which is poetic according to Phrynichus (p. 288).

and +“setting,”

Forms like καθεσθείς are called “outlandish” (ἔκφυλον) by Phrynichus (p. 269) and in the Soloecista, 63; but cf. Lucian, True Story, I, 23, περικαθεσθέντες.

which are not even naturalised in the +Attic tongue. We do not praise even poets who +compose poems that are all full of rare words, but +your compositions, if I might compare prose to verse, +would be like the “Altar” of Dosiadas, the +“Alexandra” of Lycophron, and whatever else +is still more infelicitous in diction than those works.

For the Altar of Dosiadas see Edmonds, Greek Bucolic Poets p. 506. Lycophron’s Alexandra (A. W. Mair) is in one volume with Gallimnachus and Aratus in the L.C.L.

+If you imitate the men of whom I have spoken +and if you repair your education, you will have +planned the best possible course for yourself, but if +you unwittingly slip back into your preciosity, I at +least have done my part in advising you and you +may blame yourself, if indeed you are conscious of +deterioration. + + + + + + + + + +

+ + diff --git a/data/tlg0062/tlg046/tlg0062.tlg046.perseus-grc2.xml b/data/tlg0062/tlg046/tlg0062.tlg046.perseus-grc2.xml index b947bc5b4..3ff89c804 100644 --- a/data/tlg0062/tlg046/tlg0062.tlg046.perseus-grc2.xml +++ b/data/tlg0062/tlg046/tlg0062.tlg046.perseus-grc2.xml @@ -6,17 +6,19 @@ Λεξιφάνης Lucian -A. M. Harmon +Austin Morris Harmon, 1878-1950 Perseus Project, Tufts University Gregory Crane Prepared under the supervision of Bridget Almas Lisa Cerrato +Gregory Crane Rashmi Singhal The National Endowment for the Humanities +Harvard Library Arcadia Fund Google Digital Humanities Awards Program @@ -35,7 +37,7 @@ Lucian Lucian - A. M. Harmon + Austin Morris Harmon, 1878-1950 London William Heinemann Ltd. @@ -50,7 +52,7 @@ - + @@ -62,12 +64,12 @@

This pointer pattern extracts section.

- + - + Greek @@ -77,7 +79,7 @@ EpiDoc and CTS conversion and other cleanup - +
@@ -129,8 +131,8 @@ Λεξιφάνης -

σκόπει δὴ μεταξύ, ὅπως διαπεραίνομαι, ὦ Λυκῖνε, τὸν λόγον, εἰ εὔαρχός τὲ ἐστι καὶ πολλὴν τὴν εὐλογίαν ἐπιδεικνύμενος καὶ εὔλεξις, ἔτι δὲ εὐώνυμος.

- +

σκόπει δὴ μεταξύ, ὅπως διαπεραίνομαι, ὦ Λυκῖνε, τὸν λόγον, εἰ εὔαρχός τέτε Jaco bitz: γε MSS. ἐστι καὶ πολλὴν τὴν εὐλογίαν ἐπιδεικνύμενος καὶ εὔλεξις, ἔτι δὲ εὐώνυμος.

+ Λυκῖνος

ἔοικε τοιοῦτος εἶναι σός γε ὤν. ἀλλʼ ἄρξαι ποτέ.

@@ -139,80 +141,80 @@
Λεξιφάνης -

εἶτα δειπνήσομεν, ἦ δʼ ὃς ὁ Καλλικλῆς, εἶτα τὸ δειλινὸν περιδινησόμεθα ἐν Λυκείῳ, νῦν δʼ ἤδη καιρός ἐστιν χρίεσθαι τὸ ἡλιοκαὲς καὶ πρὸς τὴν εἵλην θέρεσθαι καὶ λουσαμένους ἀρτοσιτεῖν· καὶ ἤδη γε ἀπιτητέα. σὺ δέ, ὦ παῖ, στλεγγίδα μοι καὶ βύρσαν καὶ φωσώνια καὶ ῥύμματα ναυστολεῖν ἐς τὸ βαλανεῖον καὶ τοὐπίλουτρον κομίζειν· ἔχεις δὲ χαμᾶζε παρὰ τὴν ἐγγυοθήκην δύʼ ὀβολώ. σὺ δὲ τί καὶ πράξεις, ὦ Λεξίφανες, ἥξεις ἢ ἐλινύσεις ἔτι αὐτόθι;

-

κἀγώ, ἦν δὲ ἐγώ, τρίπαλαι λουτιῶ· οὐκ εὐπόρως τε γὰρ ἔχω καὶ τὰ ἀμφὶ τὴν τράμιν μαλακίζομαι ἐπʼ ἀστράβης ὀχηθείς. ὁ γὰρ ἀστραβηλάτης ἐπέσπερχεν καίτοι ἀσκωλιάζων αὐτός. ἀλλὰ καὶ ἐν αὐτῷ οὐκ ἀκμὴς ἦν τῷ ἀγρῷ κατέλαβον γὰρ τοὺς ἐργάτας λιγυρίζοντας τὴν θερινὴν ᾠδήν, τοὺς δὲ τάφον τῷ ἐμῷ πατρὶ κατασκευάζοντας. συντυμβωρυχήσας οὖν αὐτοῖς καὶ τοῖς ἀναχοῦσιν τὰ ἄνδηρα καὶ αὐτὸς ὀλίγα συγχειροπονήσας ἐκείνους μὲν διαφῆκα τοῦ τε κρύους ἕνεκα καὶ ὅτι καύματα ἦν οἶσθα δʼ ὡς ἐν κρύει σφοδρῷ γίνεται τὰ καύματα. ἐγὼ δὲ περιελθὼν τὰ ἀρώματα σκόροδά τε εὗρον ἐν αὐτοῖς πεφυκότα καὶ γηπαττάλους τινὰς ἀνορύξας καὶ τῶν σκανδίκων καὶ βρακάνων λαχανευσάμενος, ἔτι δὲ κάχρυς πριάμενος — οὔπω δʼ οἱ λειμῶνες ἀνθοσμίαι ἦσαν, ὡς αὐτοποδητὶ βαδίζειν — ἀνατεθεὶς ἐπὶ τὴν ἀστράβην ἐδάρην τὸν ὄρρον καὶ νῦν βαδίζω τε ὀδυνηρῶς καὶ ἰδίω θαμὰ καὶ μαλακιῶ τὸ σῶμα καὶ δέομαι διανεῦσαι ἐν τῷ ὕδατι ἐπὶ πλεῖστον· χαίρω δὲ μετὰ κάματον ἀπολούμενος.

+

εἶτα δειπνήσομεν, ἦ δ’ ὃς ὁ Καλλικλῆς, εἶτα τὸ δειλινὸν περιδινησόμεθα ἐν Λυκείῳ, νῦν δὲ ἤδη καιρός ἐστιν χρίεσθαι τὸ ἡλιοκαὲς καὶ πρὸς τὴν εἵλην θέρεσθαι καὶ λουσαμένους ἀρτοσιτεῖν· καὶ ἤδη γε ἀπιτητέα. σὺ δέ, ὦ παῖ, στλεγγίδα μοι καὶ βύρσαν καὶ φωσώνια καὶ ῥύμματα ναυστολεῖν ἐς τὸ βαλανεῖον καὶ τοὐπίλουτρον κομίζειν· ἔχεις δὲ χαμᾶζε παρὰ τὴν ἐγγυοθήκην δύʼ ὀβολώ. σὺ δὲ τί καὶ πράξεις, ὦ Λεξίφανες, ἥξεις ἢ ἐλινύσεις ἔτι αὐτόθι;

+

κἀγώ, ἦν δὲ ἐγώ, τρίπαλαι λουτιῶ· οὐκ εὐπόρως τε γὰρ ἔχω καὶ τὰ ἀμφὶ τὴν τράμιν μαλακίζομαι ἐπʼ ἀστράβης ὀχηθείς. ὁ γὰρ ἀστραβηλάτης ἐπέσπερχεν καίτοι ἀσκωλιάζων αὐτός. ἀλλὰ καὶ ἐν αὐτῷ οὐκ ἀκμὴς ἦν τῷ ἀγρῷ· κατέλαβον γὰρ τοὺς ἐργάτας λιγυρίζοντας τὴν θερινὴν ᾠδήν, τοὺς δὲ τάφον τῷ ἐμῷ πατρὶ κατασκευάζοντας. συντυμβωρυχήσας οὖν αὐτοῖς καὶ τοῖς ἀναχοῦσιν τὰ ἄνδηρα καὶ αὐτὸς ὀλίγα συγχειροπονήσας ἐκείνους μὲν διαφῆκα τοῦ τε κρύους ἕνεκα καὶ ὅτι καύματα ἦν· οἶσθα δὲ ὡς ἐν κρύει σφοδρῷ γίνεται τὰ καύματα. ἐγὼ δὲ περιελθὼν τὰ ἀρώματα σκόροδά τε εὗρον ἐν αὐτοῖς πεφυκότα καὶ γηπαττάλους τινὰς ἀνορύξας καὶ τῶν σκανδίκων καὶ βρακάνων λαχανευσάμενος, ἔτι δὲ κάχρυς πριάμενος — οὔπω δὲ οἱ λειμῶνες ἀνθοσμίαι ἦσαν, ὡς αὐτοποδητὶ βαδίζειν — ἀνατεθεὶς ἐπὶ τὴν ἀστράβην ἐδάρην τὸν ὄρρον· καὶ νῦν βαδίζω τε ὀδυνηρῶς καὶ ἰδίω θαμὰ καὶ μαλακιῶ τὸ σῶμα καὶ δέομαι διανεῦσαι ἐν τῷ ὕδατι ἐπὶ πλεῖστον· χαίρω δὲ μετὰ κάματον ἀπολούμενος.

Λεξιφάνης -

ἀποθρέξομαι οὖν καὶ αὐτὸς ὡς τὸν παῖδα, ὃν εἰκὸς ἢ παρὰ τῇ λεκιθοπώλιδι ἢ παρὰ τῷ γρυμαιοπώλῃ] με περιμένειν καίτοι προηγόρευτο αὐτῷ ἐπὶ τά γέλγη ἀπαντᾶν.

-

ἀλλʼ εἰς καιρὸν οὑτοσὶ αὐτὸς ἐμπολήσας γε, ὡς ὁρῶ, πυριάτην τέ τινα καὶ ἐγκρυφίας καὶ γήτεια καὶ φύκας καὶ οἶβον τουτονὶ καὶ λωγάνιον καὶ τοῦ βοὸς τὸ πολύπτυχον ἔγκατον καὶ φώκτας. εὖ γε, ὦ Ἀττικίων, ὅτι μοι ἄβατον ἐποίησας τὸ πολὺ τῆς ὁδοῦ. ἐγὼ δέ, ἦ δʼ ὅς, σίλλος, ὦ δέσποτα, γεγένημαι σὲ περιορῶν. σὺ δὲ ποῦ χθὲς ἐδείπνεις; μῶν παρὰ Ὀνομακρίτῳ; οὔ, μὰ Δίʼ. ἦν δʼ ἐγώ, ἀλλʼ ἀγρόνδε ᾠχόμην ψύττα κατατείνας· οἶσθα δʼ ὡς φίλαγρός εἰμι. ὑμεῖς δὲ ἴσως ᾤεσθέ με λαταγεῖν κοττάβους. ἀλλʼ εἰσιὼν ταῦτά τε καὶ τὰ ἄλλα ἡδύνειν καὶ τὴν κάρδοπον σμῆν, ὡς θριδακίνας μάττοιτε ἡμῖν.

+

ἀποθρέξομαι οὖν καὶ αὐτὸς ὡςὡς Gesner: not in MSS. τὸν παῖδα, ὃν εἰκὸς ἢ παρὰ τῇ λεκιθοπώλιδι ἢ παρὰ τῷ γρυμαιοπώλῃ με περιμένειν· καίτοι προηγόρευτο αὐτῷ ἐπὶ τὰ γέλγηγέλγη Meursius: σέλγη MSS. ἀπαντᾶν.

+

ἀλλʼ εἰς καιρὸν οὑτοσὶ αὐτὸς ἐμπολήσας γε, ὡς ὁρῶ, πυριάτην τέ τινα καὶ ἐγκρυφίας καὶ γήτεια καὶ φύκαςφύκας is right: cf. Aristotle, Hist. An., 6, 13, ὁ φύκης. καὶ οἶβον τουτονὶ καὶ λωγάνιον καὶ τοῦ βοὸς τὸ πολύπτυχον ἔγκατον καὶ φώκτας. εὖ γε, ὦ Ἀττικίων, ὅτι μοι ἄβατον ἐποίησας τὸ πολὺ τῆς ὁδοῦ. ἐγὼ δέ, ἦ δʼ ὅς, σίλλος, ὦ δέσποτα, γεγένημαι σὲ περιορῶν. σὺ δὲ ποῦ χθὲς ἐδείπνεις; μῶν παρὰ Ὀνομακρίτῳ; οὔ, μὰ Δίʼ. ἦν δʼ ἐγώ, ἀλλʼ ἀγρόνδεἀγρόνδε N: ἀγρόν γε ΓΕΑ. ᾠχόμην ψύττα κατατείνας· οἶσθα δὲ ὡς φίλαγρός εἰμι. ὑμεῖς δὲ ἴσως ᾤεσθέ με λαταγεῖν κοττάβους. ἀλλʼ εἰσιὼν ταῦτά τε καὶ τὰ ἄλλα ἡδύνειν καὶ τὴν κάρδοπον σμῆν, ὡς θριδακίνας μάττοιτε ἡμῖν.

Λεξιφάνης

ἐγὼ δὲ ξηραλοιφήσω ἀπελθών.

-

καὶ ἡμεῖς, ἦ δʼ ὃς ὁ Φιλῖνος, ἐγώ τε καὶ Ὀνόμαρχος καὶ Ἑλλάνικος οὑτοσὶ ἑψόμεθα· καὶ γὰρ ὁ γνώμων σκιάζει μέσην τὴν πόλον, καὶ δέος μὴ ἐν λουτρίῳ ἀπολουσώμεθα κατόπιν τῶν Καριμάντων μετὰ τοῦ σύρφακος βύζην ὠστιζόμενοι. καὶ ὁ Ἑλλάνικος ἔφη, ἐγὼ δὲ καὶ δυσωπῶ· καὶ γὰρ τὰ κόρα μοι ἐπιτεθόλωσθον καὶ σκαρδαμύττω θαμὰ καὶ ἀρτίδακρύς εἰμι καὶ τὰ ὄμματά μοι φαρμακᾷ καὶ δέομαι Ἀσκληπιάδου τινὸς ὀφθαλμοσόφου, ὃς ταράξας καὶ ἐγχέας μοι φάρμακον ἀπερυθριᾶσαί τε ποιήσει τοὺς ὀφθαλμοὺς καὶ μηκέτι τι λημαλέους εἶναι μηδὲ διερὸν βλέπειν.

+

καὶ ἡμεῖς, ἦ δʼ ὃς ὁ Φιλῖνος, ἐγώ τε καὶ Ὀνόμαρχος καὶ Ἑλλάνικος οὑτοσὶ ἑψόμεθα· καὶ γὰρ ὁ γνώμων σκιάζει μέσην τὴν πόλον, καὶ δέος μὴ ἐν λουτρίῳ ἀπολουσώμεθα κατόπιν τῶν ΚαριμάντωνΓαριμάντων Meineke (Hesych., Et. Magn.). But the word is very likely from Μαρικᾶς (Herodian in Et. Magn.), meaning κίναιδος (Hesych. s.u. μαρικᾶν), or, perhaps more accurately, παιδικά; for the declension Μαρικᾶς, Μαρικᾶντος cf. Herodian, II, 636, 26 Lentz. Hence Γαριμᾶς (or Γαρίμας) is apparently a degradation of Καριμᾶς. The Γαράμαντες in Libya have nothing to do with this; cf. Lucian, Dips.2. μετὰ τοῦ σύρφακος βύζην ὠστιζόμενοι. καὶ ὁ Ἑλλάνικος ἔφη, ἐγὼ δὲ καὶ δυσωπῶ· καὶ γὰρ τὰ κόρα μοι ἐπιτεθόλωσθον καὶ σκαρδαμύττω θαμὰ καὶ ἀρτίδακρύς εἰμι καὶ τὰ ὄμματά μοι φαρμακᾷ καὶ δέομαι Ἀσκληπιάδου τινὸς ὀφθαλμοσόφου, ὃς ταράξας καὶ ἐγχέας μοι φάρμακον ἀπερυθριᾶσαί τε ποιήσει τοὺς ὀφθαλμοὺς καὶ μηκέτι τι λημαλέους εἶναι μηδὲ διερὸν βλέπειν.

Λεξιφάνης -

τοιαῦτα ἄττα διεξιόντες ἅπαντες οἱ παρόντες ἀπῄειμεν κἀπειδήπερ ἥκομεν εἰς τὸ γυμνάσιον ἀπησθημένοι ἤδη, ὁ μέν τις ἀκροχειριασμῷ, ὁ δὲ τραχηλισμῷ καὶ ὀρθοπάλῃ ἐχρῆτο, ὁ δὲ λίπα χρισάμενος ἐλυγίζετο, ὁ δὲ ἀντέβαλλε τῷ κωρύκῳ, ὁ δὲ μολυβδαίνας χερμαδίους δράγδην ἔχων ἐχειροβόλει. εἶτα συντριβέντες καὶ ἀλλήλους κατανωτισάμενοι καὶ ἐμπαίξαντες τῷ γυμνασίῳ ἐγὼ μὲν καὶ Φιλῖνος ἐν τῇ θερμῇ πυέλῳ καταιονηθέντες ἐξῄειμεν· οἱ λοιποὶ δὲ τὸ ψυχροβαφὲς κάρα δελφινίσαντες παρένεον ὑποβρύχιοι θαυμασίως.

-

ἀναστρέψαντες δʼ αὖθις ἄλλος ἄλλοσε ἄλλα ἐδρῶμεν. ἐγὼ μὲν ὑποδησάμενος ἐξυόμην τὴν κεφαλὴν τῇ ὀδοντωτῇ ξύστρᾳ· καὶ γὰρ οὐ κηπίον, ἀλλὰ σκάφιον ἐκεκάρμην, ὡς ἂν οὐ πρὸ πολλοῦ τὸν κόννον καὶ τὴν κορυφαίαν ἀποκεκομηκώς· ἄλλος ἐθερμοτράγει, ὁ δʼ ἤμει τὸν νῆστιν, ὁ δὲ ἀραιὰς ποιῶν τὰς ῥαφανῖδας ἐμυστιλᾶτο τοῦ ἰχθυηροῦ ζωμοῦ, ἄλλος ἤσθιεν φαυλίας, ὁ δὲ ἐρρόφει τῶν κριθῶν.

+

τοιαῦτα ἄττα διεξιόντες ἅπαντες οἱ παρόντες ἀπῄειμεν· κἀπειδήπερ ἥκομεν εἰς τὸ γυμνάσιον ἀπησθημένοι ἤδη, ὁ μέν τις ἀκροχειριασμῷ, ὁ δὲ τραχηλισμῷ καὶ ὀρθοπάλῃ ἐχρῆτο, ὁ δὲ λίπα χρισάμενος ἐλυγίζετο, ὁ δὲ ἀντέβαλλε τῷ κωρύκῳ, ὁ δὲ μολυβδαίνας χερμαδίους δράγδηνδράγδην Harmon: ἀράγδην MSS. ἔχων ἐχειροβόλει. εἶτα συντριβέντες καὶ ἀλλήλους κατανωτισάμενοι καὶ ἐμπαίξαντες τῷ γυμνασίῳ ἐγὼ μὲν καὶ Φιλῖνος ἐν τῇ θερμῇ πυέλῳ καταιονηθέντες ἐξῄειμεν· οἱ λοιποὶ δὲ τὸ ψυχροβαφὲς κάρα δελφινίσαντες παρένεον ὑποβρύχιοι θαυμασίως.

+

ἀναστρέψαντες δὲ αὖθις ἄλλος ἄλλοσε ἄλλα ἐδρῶμεν. ἐγὼ μὲν ὑποδησάμενος ἐξυόμην τὴν κεφαλὴν τῇ ὀδοντωτῇ ξύστρᾳ· καὶ γὰρ οὐ κηπίον, ἀλλὰ σκάφιον ἐκεκάρμην, ὡς ἂν οὐ πρὸ πολλοῦ τὸν κόννον καὶ τὴν κορυφαίαν ἀποκεκομηκώς· ἄλλος ἐθερμοτράγει, ὁ δὲ ἤμει τὸν νῆστιν, ὁ δὲ ἀραιὰς ποιῶν τὰς ῥαφανῖδας ἐμυστιλᾶτο τοῦ ἰχθυηροῦ ζωμοῦ, ἄλλος ἤσθιεν φαυλίας, ὁ δὲ ἐρρόφει τῶν κριθῶν.
Λεξιφάνης -

κἀπειδὴ καιρὸς ἦν, ἐπʼ ἀγκῶνος ἐδειπνοῦμεν ἔκειντο δὲ καὶ ὀκλαδίαι καὶ ἀσκάνται. τὸ μὲν δὴ δεῖπνον ἦν ἀπὸ συμφορῶν. παρεσκεύαστο δὲ πολλὰ καὶ ποικίλα, δίχηλα ὕεια καὶ σχελίδες καὶ ἠτριαία καὶ τοκάδος ὑὸς τὸ ἐμβρυοδόχον ἔντερον καὶ λοβὸς ἐκ ταγήνου καὶ μυττωτὸς καὶ ἀβυρτάκη καὶ τοιαῦταί τινες καρυκεῖαι καὶ θρυμματίδες καὶ θρῖα καὶ μελιτοῦτται·̆ τῶν δὲ ὑποβρυχίων τὰ σελάχια πολλὰ καὶ ὅσα ὀστράκινα τὸ δέρμα καὶ τεμάχη Ποντικὰ τῶν ἐκ σαργάνης καὶ κωπαΐδες καὶ ὄρνις σύντροφος καὶ ἀλεκτρυὼν ἤδη ἀπῳδὸς καὶ ἰχθὺς ἦν παράσιτος· καὶ οἶν δὲ ὅλον ἰπνοκαῆ εἴχομεν καὶ βοὸς λειπογνώμονος κωλῆν. ἄρτοι μέντοι ἦσαν σιφαῖοι, οὐ φαῦλοι, καὶ ἄλλοι νουμήνιοι, ὑπερήμεροι τῆς ἑορτῆς, καὶ λάχανα τά τε ὑπόγεια καὶ τὰ ὑπερφυῆ· οἶνος δὲ ἦν οὐ γέρων, ἀλλὰ τῶν ἀπὸ βύρσης, ἤδη μὲν ἀγλευκής, ἄπεπτος δὲ ἔτι.

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κἀπειδὴ καιρὸς ἦν, ἐπʼ ἀγκῶνος ἐδειπνοῦμεν· ἔκειντο δὲ καὶ ὀκλαδίαι καὶ ἀσκάνται. τὸ μὲν δὴ δεῖπνον ἦν ἀπὸ συμφορῶν. παρεσκεύαστο δὲ πολλὰ καὶ ποικίλα, δίχηλα ὕειαδίχηλα ὕεια Text edd.: πολλαὶ καὶ ποικίλαι (καὶ) δίχηλαι ὕειαι MSS. καὶ σχελίδες καὶ ἠτριαία καὶ τοκάδος ὑὸς τὸ ἐμβρυοδόχον ἔντερον καὶ λοβὸς ἐκ ταγήνου καὶ μυττωτὸς καὶ ἀβυρτάκη καὶ τοιαῦταί τινες καρυκεῖαι καὶ θρυμματίδες καὶ θρῖα καὶ μελιτοῦτται·μελιτοῦτται Jacobitz: μελιττοῦται MSS. (μελιτοῦται E2). τῶν δὲ ὑποβρυχίων τὰ σελάχια πολλὰ καὶ ὅσα ὀστράκινα τὸ δέρμα καὶ τεμάχη Ποντικὰ τῶν ἐκ σαργάνης καὶ κωπαΐδες καὶ ὄρνις σύντροφος καὶ ἀλεκτρυὼν ἤδη ἀπῳδὸς καὶ ἰχθὺς ἦν παράσιτος· καὶ οἶν δὲ ὅλον ἰπνοκαῆ εἴχομεν καὶ βοὸς λειπογνώμονος κωλῆν. ἄρτοι μέντοι ἦσαν σιφαῖοι, οὐ φαῦλοι, καὶ ἄλλοι νουμήνιοι, ὑπερήμεροι τῆς ἑορτῆς, καὶ λάχανα τά τε ὑπόγεια καὶ τὰ ὑπερφυῆ· οἶνος δὲ ἦν οὐ γέρων, ἀλλὰ τῶν ἀπὸ βύρσης, ἤδη μὲν ἀγλευκής, ἄπεπτος δὲ ἔτι.
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ποτήρια δὲ ἔκειτο παντοῖα ἐπὶ τῆς δελφίδος τραπέζης, ὁ κρυψιμέτωπος καὶ τρυήλης Μεντορουργὴς εὐλαβῆ ἔχων τὴν κέρκον καὶ βομβυλιὸς καὶ δειροκύπελλον καὶ γηγενῆ πολλὰ οἷα Θηρικλῆς ὤπτα, εὐρυχαδῆ τε καὶ ἄλλα εὔστομα, τὰ μὲν Φωκαῆθεν, τὰ δὲ Κνιδόθεν, πάντα μέντοι ἀνεμοφόρητα καὶ ὑμενόστρακα. κυμβία δὲ ἦν καὶ φιαλίδες καὶ ποτήρια γραμματικά, ὥστε μεστὸν ἦν τὸ κυλικεῖον.

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ποτήρια δὲ ἔκειτο παντοῖα ἐπὶ τῆςδελφίδος (suggested by Coraës) Γ2: δελφῖδος Γ1: δελφινίδος Ε (in erasure) N, vulg. δελφίδος τραπέζης, ὁ κρυψιμέτωπος καὶ τρυήληςτρυηλὶς Fritzsche (Hesychius): but this necessitates changing ἔχων to ἔχουσα. τρυήλης Ω vulg., τρυήλεις ΓΕ, τρυίλης Ν, τρυηλὴς Α. Μεντορουργὴς εὐλαβῆ ἔχων τὴν κέρκον καὶ βομβυλιὸς καὶ δειροκύπελλον καὶ γηγενῆ πολλὰ οἷα Θηρικλῆς ὤπτα, εὐρυχαδῆ τε καὶ ἄλλα εὔστομα, τὰ μὲν Φωκαῆθεν, τὰ δὲ Κνιδόθεν, πάντα μέντοι ἀνεμοφόρητα καὶ ὑμενόστρακα. κυμβία δὲ ἦν καὶ φιαλίδες καὶ ποτήρια γραμματικά, ὥστε μεστὸν ἦν τὸ κυλικεῖον.
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ὁ μέντοι ἰπνολέβης ὑπερπαφλάζων ἐς κεφαλὴν ἡμῖν ἐπέτρεπε τοὺς ἄνθρακας. ἐπίνομεν δὲ ἀμυστὶ καὶ ἤδη ἀκροθώρακες ἦμεν· εἶτʼ ἐχριόμεθα βακχάριδι καὶ εἰσεκύκλησέ τις ἡμῖν τὴν ποδοκτύπην καὶ τριγωνίστριαν· μετὰ δὲ ὁ μέν τις ἐπὶ τὴν κατήλιφα ἀναρριχησάμενος ἐπιφόρημα ἐζήτει, ὁ δὲ ληκίνδα ἔπαιζεν, ἄλλος ἐρρικνοῦτο σὺν γέλωτι τὴν ὀσφῦν.

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ὁ μέντοι ἰπνολέβης ὑπερπαφλάζων ἐς κεφαλὴν ἡμῖν ἐπέτρεπε τοὺς ἄνθρακας. ἐπίνομεν δὲ ἀμυστὶ καὶ ἤδη ἀκροθώρακες ἦμεν· εἶτʼ ἐχριόμεθα βακχάριδι καὶ εἰσεκύκλησέ τις ἡμῖν τὴν ποδοκτύπην καὶ τριγωνίστριαν· μετὰ δὲ ὁ μέν τις ἐπὶ τὴν κατήλιφα ἀναρριχησάμενος ἀναρριχησάμενος Lacuna in MSS: 12 letters long in Γ, 5—6 in Ε. ἐπιφόρημα ἐζήτει, ὁ δὲ ληκίνδα ἔπαιζεν, ἄλλος ἐρρικνοῦτο σὺν γέλωτι τὴν ὀσφῦν.
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καὶ ἐν ταὐτῷ λελουμένοι εἰσεκώμασαν ἡμῖν αὐτεπάγγελτοι Μεγαλώνυμός τε ὁ δικοδίφης καὶ Χαιρέας ὁ χρυσοτέκτων ὁ κατὰ νώτου ποικίλος καὶ ὁ ὠτοκάταξις Εὔδημος. κἀγὼ ἠρόμην αὐτούς, τί παθόντες ὀψὲ ἥκοιεν. ὁ μὲν οὖν Χαιρέας, ἐγώ, ἦ δʼ ὅς, λῆρόν τινα ἐκρότουν καὶ ἐλλόβια καὶ πέδας τῇ θυγατρὶ τῇ ἐμῇ καὶ διὰ τοῦτο ὑμῖν ἐπιδείπνιος ἀφῖγμαι, ἐγὼ δέ, ἦ δʼ ὃς ὁ Μεγαλώνυμος, περὶ ἄλλα εἶχον ἦν μὲν γὰρ ἄδικος ἡ ἡμέρα, ὡς ἴστε, καὶ ἄλογος· ὡς ἂν οὖν ἐχεγλωττίας οὔσης οὔτε ῥησιμετρεῖν εἶχον οὔτε ἡμερολεγδὸν προσυδρονομεῖσθαι· πυθόμενος δὲ ὅτι ὁ στρατηγὸς ὀπτός ἐστιν, λαβὼν ἄχρηστα ἱμάτια εὐήτρια καὶ ἀφόρητα ὑποδήματα ἐξέφρησα ἐμαυτόν.

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καὶ ἐν ταὐτῷ λελουμένοι εἰσεκώμασαν ἡμῖν αὐτεπάγγελτοι Μεγαλώνυμός τε ὁ δικοδίφης καὶ Χαιρέας ὁ χρυσοτέκτων ὁ κατὰ νώτου ποικίλος καὶ ὁ ὠτοκάταξις Εὔδημος. κἀγὼ ἠρόμην αὐτούς, τί παθόντες ὀψὲ ἥκοιεν. ὁ μὲν οὖν Χαιρέας, ἐγώ, ἦ δʼ ὅς, λῆρόν τινα ἐκρότουν καὶ ἐλλόβια καὶ πέδας τῇ θυγατρὶ τῇ ἐμῇ καὶ διὰ τοῦτο ὑμῖν ἐπιδείπνιος ἀφῖγμαι, ἐγὼ δέ, ἦ δʼ ὃς ὁ Μεγαλώνυμος, περὶ ἄλλα εἶχον· ἦν μὲν γὰρ ἄδικος ἡ ἡμέρα, ὡς ἴστε, καὶ ἄλογος· ὡς ἂν οὖν ἐχεγλωττίας οὔσης οὔτε ῥησιμετρεῖν εἶχον οὔτε ἡμερολεγδὸν προσυδρονομεῖσθαι·προσυδρονομεῖσθαι Harmon, from πρὸς ὑδωρονομεῖσθαι Γ: ὡς ὑδρονομεῖσθαι other MSS. πυθόμενος δὲ ὅτι ὁ στρατηγὸς ὀπτός ἐστιν, λαβὼν ἄχρηστα ἱμάτια εὐήτρια καὶ ἀφόρητα ὑποδήματα ἐξέφρησα ἐμαυτόν.

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εἶτʼ εὐθὺς ἐντυγχάνω δᾳδούχῳ τε καὶ ἱεροφάντῃ καὶ τοῖς ἄλλοις ἀρρητοποιοῖς Δεινίαν σύρουσιν ἄγδην ἐπὶ τὴν ἀρχήν, ἔγκλημα ἐπάγοντας ὅτι ὠνόμαζεν αὐτούς, καὶ ταῦτα εὖ εἰδὼς ὅτι ἐξ οὗπερ ὡσιώθησαν, ἀνώνυμοί τέ εἰσι καὶ οὐκέτι ὀνομαστοὶ ὡς ἂν ἱερώνυμοι ἤδη γεγενημένοι.

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οὐκ οἶδα, ἦν δʼ ἐγώ, ὃν λέγεις τὸν Δεινίαν αἰκάλλει δʼ οὖν με τοὔνομα. ἔστιν, ἦ δʼ ὅς, ἐν τοῖς σκιραφείοις ἐγκαψικήδαλος ἄνθρωπος τῶν αὐτοληκύθων καὶ τῶν αὐτοκαβδάλων, ἀεὶ κουριῶν, ἐνδρομίδας ὑποδούμενος ἢ βαυκίδας, ἀμφιμάσχαλον ἔχων. τί οὖν, ἦν δʼ ἐγώ, ἔδωκεν ἀμηγέπη δίκην ἢ λὰξ πατήσας ᾤχετο; καὶ μὴν ἐκεῖνός γε, ἦ δʼ ὅς, ὁ τέως σαυλούμενος, ἤδη ἔμπεδός ἐστιν· ὁ γὰρ στρατηγὸς καίτοι ἀτιμαγελοῦντι καρπόδεσμά τε αὐτῷ περιθεὶς καὶ περιδέραιον ἐν ποδοκάκαις καὶ ποδοστράβαις ἐποίησεν εἶναι. ὥστε ἔνδεσμος ὢν ὑπέβδυλλέν τε ὁ κακοδαίμων ὑπὸ τοῦ δέους καὶ πορδαλέος ἦν καὶ χρήματα ἀντίψυχα διδόναι ἤθελεν.

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εἶτʼ εὐθὺς ἐντυγχάνω δᾳδούχῳ τε καὶ ἱεροφάντῃ καὶ τοῖς ἄλλοις ἀρρητοποιοῖς Δεινίαν σύρουσιν ἄγδην ἐπὶ τὴν ἀρχήν, ἔγκλημα ἐπάγοντας ὅτι ὠνόμαζεν αὐτούς, καὶ ταῦτα εὖ εἰδὼς ὅτι ἐξ οὗπερ ὡσιώθησαν, ἀνώνυμοί τέ εἰσι καὶ οὐκέτι ὀνομαστοὶ ὡς ἂν ἱερώνυμοι ἤδη γεγενημένοι.

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οὐκ οἶδα, ἦν δʼ ἐγώ, ὃν λέγεις τὸν Δεινίαν· αἰκάλλειαἰκάλλει Bekker: ἐκάλει MSS. δʼ οὖν με τοὔνομα. ἔστιν, ἦ δʼ ὅς, ἐν τοῖς σκιραφείοις ἐγκαψικήδαλοςἐγκαψικήδαλος EN: ἐγκαμφικήδαλος Γ, ἐγκαμφικίδαλος Ω, ἐγκαψικίδαλος edd. The second part of the word (ἅπαξ λεγόμενον) is clearly from κήδαλον, not κίδαλον. ἄνθρωπος τῶν αὐτοληκύθων καὶ τῶν αὐτοκαβδάλων, ἀεὶ κουριῶν, ἐνδρομίδας ὑποδούμενος ἢ βαυκίδας, ἀμφιμάσχαλον ἔχων. τί οὖν, ἦν δʼ ἐγώ, ἔδωκεν ἀμηγέπη δίκην ἢ λὰξ πατήσας ᾤχετο; καὶ μὴν ἐκεῖνός γε, ἦ δʼ ὅς, ὁ τέωςσαυλούμενος Seiler; αὐλούμενος MSS. σαυλούμενος, ἤδη ἔμπεδός ἐστιν· ὁ γὰρ στρατηγὸς καίτοι ἀτιμαγελοῦντι καρπόδεσμά τε αὐτῷ περιθεὶς καὶ περιδέραιον ἐν ποδοκάκαις καὶ ποδοστράβαις ἐποίησεν εἶναι. ὥστε ἔνδεσμος ὢν ὑπέβδυλλέν τε ὁ κακοδαίμων ὑπὸ τοῦ δέους καὶ πορδαλέος ἦν καὶ χρήματα ἀντίψυχα διδόναι ἤθελεν.

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ἐμὲ δέ, ἦ δʼ ὃς ,ὁ Εὔδημος, ὑπὸ τὸ ἀκροκνεφὲς μετεστείλατο Δαμασίας ὁ πάλαι μὲν ἀθλητὴς καὶ πολυνίκης, νῦν δὲ ἤδη ὑπὸ γήρως ἔξαθλος ὤν· οἶσθα τὸν χαλκοῦν τὸν ἑστῶτα ἐν τῇ ἀγορᾷ. καὶ τὰ μὲν πιττῶν τὰ δὲ εὕων διετέλεσεν, ἐξοικιεῖν γὰρ ἔμελλε τήμερον εἰς ἀνδρὸς τὴν θυγατέρα καὶ ἤδη ἐκάλλυνεν αὐτήν. εἶτα Τερμέριόν τι κακὸν ἐμπεσὸν διέκοψε τὴν ἑορτήν· ὁ γὰρ υἱὸς αὐτοῦ ὁ Δίων, οὐκ οἶδʼ ἐφʼ ὅτῳ λυπηθείς, μᾶλλον δὲ θεοσεχθρίᾳ σχεθείς, ἀπῆγξεν ἑαυτόν, καὶ εὖ ἴστε, ἀπωλώλει ἄν, εἰ μὴ ἐγὼ ἐπιστὰς ἀπηγχόνισά τε αὐτὸν καὶ παρέλυσα τῆς ἐμβροχῆς, ἐπὶ πολύ τε ὀκλὰξ παρακαθήμενος ἐπένυσσον τὸν ἄνθρωπον, βαυκαλῶν καὶ διακωδωνίζων, μή πη ἔτι συνεχὴς εἴη τὴν φάρυγγα. τὸ δὲ μάλιστα ὀνῆσαν ἐκεῖνο ἦν, ὅτι ἀμφοτέραις κατασχὼν αὐτοῦ τὰ ἄκρα διεπίεσα.

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ἐμὲ δέ, ἦ δʼ ὃς ὁ Εὔδημος, ὑπὸ τὸ ἀκροκνεφὲς μετεστείλατο Δαμασίας ὁ πάλαι μὲν ἀθλητὴς καὶ πολυνίκης, νῦν δὲ ἤδη ὑπὸ γήρως ἔξαθλος ὤν· οἶσθα τὸν χαλκοῦν τὸντὸν is excised by Headlam and Herwerden, but to do that, I think, is to retouch Lucianʼs picture of Lexiphanes. ἑστῶτα ἐν τῇ ἀγορᾷ. καὶ τὰ μὲν πιττῶν τὰ δὲ εὕωνδιετέλεσεν Seiler: διετέλεσα MSS. διετέλεσεν, ἐξοικιεῖν γὰρ ἔμελλε τήμερον εἰς ἀνδρὸς τὴν θυγατέρα καὶ ἤδη ἐκάλλυνεν αὐτήν. εἶτα ΤερμέριόνΤερμέριόν N (Cobet): μερμέριόν ΓEA. τι κακὸν ἐμπεσὸν διέκοψε τὴν ἑορτήν· ὁ γὰρ υἱὸς αὐτοῦ ὁ Δίων, οὐκ οἶδʼ ἐφʼ ὅτῳ λυπηθείς, μᾶλλον δὲ θεοσεχθρίᾳ σχεθείς, ἀπῆγξεν ἑαυτόν, καὶ εὖ ἴστε, ἀπωλώλει ἄν, εἰ μὴ ἐγὼ ἐπιστὰς ἀπηγχόνισά τε αὐτὸν καὶ παρέλυσα τῆς ἐμβροχῆς, ἐπὶ πολύ τε ὀκλὰξ παρακαθήμενος ἐπένυσσονἐπένυσσον Ν: ἐπίνυσσον ΓΕ: ἐπινύσσων Ω. τὸν ἄνθρωπον, βαυκαλῶν καὶ διακωδωνίζων, μή πῃ ἔτι συνεχὴς εἴη τὴν φάρυγγα. τὸ δὲ μάλιστα ὀνῆσαν ἐκεῖνο ἦν, ὅτι ἀμφοτέραις κατασχὼν αὐτοῦ τὰ ἄκρα διεπίεσα.

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μῶν ἐκεῖνον, ἦν δʼ ἐγώ, φὴς Δίωνα τὸν καταπύγονα καὶ λακκοσχέαν, τὸν μύρτωνα καὶ σχινοτρώκταν νεανίσκον, ἀναφλῶντα καὶ βλιμάζοντα, ἤν τινα πεώδη καὶ πόσθωνα αἴσθηται; μίνθων ἐκεῖνός γε καὶ λαικαλέος. ἀλλὰ τοὶ γε τὴν θεόν, ἦ δʼ ὃς ὁ Εὔδημος, θαυμάσας — Ἄρτεμις γάρ ἐστιν αὐτοῖς ἐν μέσῃ τῇ αὐλῇ, Σκοπάδειον ἔργον — ταύτῃ προσπεσόντες ὅ τε Δαμασίας καὶ ἡ γυνὴ αὐτοῦ, πρεσβῦτις ἤδη καὶ τὴν κεφαλὴν πολιὰς ἀκριβῶς, ἱκέτευον ἐλεῆσαι σφᾶς· ἡ δὲ αὐτίκα ἐπένευσεν, καὶ σῶς ἦν, καὶ νῦν Θεόδωρον, μᾶλλον δὲ περιφανῶς Ἀρτεμίδωρον ἔχουσι τὸν νεανίσκον. ἀνέθεσαν οὖν αὐτῇ τά τε ἄλλα καὶ βέλη καὶ τόξα, ὅτι χαίρει τούτοις· τοξότις γάρ καὶ ἑκηβόλος καὶ τηλέμαχος ἡ Ἄρτεμις.

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μῶν ἐκεῖνον, ἦν δʼ ἐγώ, φὴς Δίωνα τὸν καταπύγονα καὶ λακκοσχέαν, τὸν μύρτωνα καὶ σχινοτρώκταν νεανίσκον, ἀναφλῶντα καὶ βλιμάζοντα, ἤν τινα πεώδη καὶ πόσθωνα αἴσθηται; μίνθωνμίνθων Bekker, Mras: μιν ἐών ΓΝΕ: βινέων Ω(?). Mras compares Philod., de Vitiis, p. 37 Jensen. ἐκεῖνός γε καὶ λαικαλέος. ἀλλὰ τοί γε τὴν θεόν, ἦ δʼ ὃς ὁ Εὔδημος, θαυμάσας — Ἄρτεμις γάρ ἐστιν αὐτοῖς ἐν μέσῃ τῇ αὐλῇ, Σκοπάδειον ἔργον — ταύτῃ προσπεσόντες ὅ τε Δαμασίας καὶ ἡ γυνὴ αὐτοῦ, πρεσβῦτις ἤδη καὶ τὴν κεφαλὴν πολιὰς ἀκριβῶς, ἱκέτευον ἐλεῆσαι σφᾶς· ἡ δὲ αὐτίκα ἐπένευσεν, καὶ σῶς ἦν, καὶ νῦν Θεόδωρον, μᾶλλον δὲ περιφανῶς Ἀρτεμίδωρον ἔχουσι τὸν νεανίσκον. ἀνέθεσαν οὖν αὐτῇ τά τε ἄλλα καὶ βέλη καὶ τόξα, ὅτι χαίρει τούτοις· τοξότις γὰρ καὶ ἑκηβόλος καὶ τηλέμαχος ἡ Ἄρτεμις.

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πίνωμεν οὖν, ἦ δʼ ὃς ὁ Μεγαλώνυμος, καὶ γὰρ καὶ λάγυνον τουτονὶ παρηβηκότος ἥκω ὑμῖν κομίζων καὶ τυροῦ τροφαλίδας καὶ ἐλαίας χαμαιπετεῖς — φυλάττω δʼ αὐτὰς ὑπὸ σφραγῖσιν θριπηδέστοις — καὶ ἄλλας ἐλαίας νευστὰς καὶ πήλινα ταυτὶ ποτήρια, ὀξυόστρακα, εὐπυνδάκωτα, ὡς ἐξ αὐτῶν πίνοιμεν, καὶ πλακοῦντα ἐξ ἐντέρων κρωβυλώδη τὴν πλοκήν. σὺ δʼ, ὦ παῖ, πλέον μοι τοῦ ὕδατος ἔγχει, ὡς μὴ καραιβαρεῖν ἀρξαίμην κᾆτά σοι τὸν παιδοβοσκὸν καλῶ ἐπὶ σέ· ἴστε γὰρ ὡς ὀδυνῶμαι καὶ διέμπιλον ἔχω τὴν κεφαλήν.

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πίνωμεν οὖν, ἦ δʼ ὃς ὁ Μεγαλώνυμος, καὶ γὰρ καὶ λάγυνον τουτονὶ παρηβηκότος ἥκω ὑμῖν κομίζων καὶ τυροῦ τροφαλίδαςτροφαλίδας Seiler: τρυφαλίδας MSS. καὶ ἐλαίας χαμαιπετεῖς — φυλάττω δʼ αὐτὰς ὑπὸ σφραγῖσιν θριπηδέστοις — καὶ ἄλλας ἐλαίας νευστὰς καὶ πήλινα ταυτὶ ποτήρια, ὀξυόστρακα, εὐπυνδάκωτα, ὡς ἐξ αὐτῶν πίνοιμεν, καὶ πλακοῦντα ἐξ ἐντέρων κρωβυλώδη τὴν πλοκήν. σὺ δʼ, ὦ παῖ, πλέον μοι τοῦ ὕδατος ἔγχει, ὡς μὴ καραιβαρεῖν ἀρξαίμην κᾆτά σοι τὸν παιδοβοσκὸν καλῶ ἐπὶ σέ· ἴστε γὰρ ὡς ὀδυνῶμαι καὶ διέμπιλον ἔχω τὴν κεφαλήν.

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μετὰ δὲ τὸν ποτὸν συνυθλήσομεν οἷα καὶ ἅττʼ ἐώθαμεν· οὐ γὰρ ἄκαιρον δήπουθεν ἐν οἴνῳ φλύειν. +

μετὰ δὲ τὸν ποτὸν συνυθλήσομεν οἷασυνυθλήσομεν οἷα edd.: συνυθλησόμενοι MSS. (-οι om. N). καὶ ἅττʼ ἐώθαμεν· οὐ γὰρ ἄκαιρον δήπουθεν ἐν οἴνῳ φλύειν.

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ἐπαινῶ τοῦτο, ἦν δʼ ἐγώ, καὶ γὰρ ὅτιπερ ὄφελός ἐσμεν τῆς ἀττικίσεως ἄκρον. εὖ λέγεις, ἦ δʼ ὃς ὁ Καλλικλῆς· τὸ γὰρ ἐρεσχηλεῖν ἀλλήλους συχνάκις λάλης θηγάνη γίγνεται. ἐγὼ δέ, ἦ δʼ ὃς ὁ Εὔδημος — κρύος γάρ ἐστιν — ἥδιον ἂν εὐζωροτέρῳ ὑποπυκνάζοιμι· καὶ γὰρ χειμοθνής εἰμι, καὶ χλιανθεὶς ἥδιον ἂν ἀκούοιμι τῶν χειρεσόφων τούτων, τοῦ τε αὐλητοῦ καὶ τῆς βαρβιτῳδοῦ.

+

ἐπαινῶ τοῦτο, ἦν δʼ ἐγώ, καὶ γὰρ ὅτιπερ ὄφελός ἐσμεν τῆς ἀττικίσεως ἄκρον. εὖ λέγεις, ἦ δʼ ὃς ὁ Καλλικλῆς· τὸ γὰρ ἐρεσχηλεῖν ἀλλήλους συχνάκις λάλης θηγάνη γίγνεται. ἐγὼ δέ, ἦ δʼ ὃς ὁ Εὔδημος — κρύος γάρ ἐστιν — ἥδιον ἂν εὐζωροτέρῳ ὑποπυκνάζοιμι· καὶ γὰρ χειμοθνής εἰμι, καὶ χλιανθεὶς ἥδιον ἂνἂν Jacobitz: not in MSS. ἀκούοιμι τῶν χειρεσόφων τούτων, τοῦ τε αὐλητοῦ καὶ τῆς βαρβιτῳδοῦ.

Λεξιφάνης -

τί ταῦτα ἔφησθα, ὦ Εὔδημε; ἦν δʼ ἐγώ ἀλογίαν ἡμῖν ἐπιτάττεις ὡς ἀστόμοις οὖσι καὶ ἀπεγλωττισμένοις; ἐμοὶ δὲ ἡ γλῶττά τε ἤδη λογᾷ καὶ δὴ ἀνηγόμην γε ὡς ἀρχαιολογήσων ὑμῖν καὶ κατανίψων ἀπὸ γλώττης ἅπαντας. ἀλλὰ σὺ τὸ ὅμοιον εἰργάσω με ὥσπερ εἴ τις ὁλκάδα τριάρμενον ἐν οὐρίῳ πλέουσαν, ἐμπεπνευματωμένου τοῦ ἀκατίου, εὐφοροῦσάν τε καὶ ἀκροκυματοῦσαν, ἕκτοράς τινας ἀμφιστόμους καὶ ἰσχάδας σιδηρᾶς ἀφεὶς καὶ ναυσιπέδας ἀναχαιτίζοι τοῦ δρόμου τὸ ῥόθιον, φθόνῳ τῆς εὐηνεμίας.

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Οὐκοῦν, ἦ δʼ ὅς, σὺ μέν, εἰ βούλει, πλεῖ καὶ νεῖ καὶ θεῖ κατὰ τοῦ κλύδωνος, ἐγὼ δʼ ἀπόγειος πίνων ἅμα ὥσπερ ὁ τοῦ Ὁμήρου Ζεὺς ἢ ἀπὸ φαλάκρων ἢ ἀπὸ τῆς ἀκρουρανίας ὄψομαι διαφερόμενὸν σέ τε καὶ τὴν ναῦν πρύμνηθεν ὑπὸ τοῦ ἀνέμου κατουρουμένην.

+

τί ταῦτα ἔφησθα, ὦ Εὔδημε; ἦν δʼ ἐγώ· ἀλογίαν ἡμῖν ἐπιτάττεις ὡς ἀστόμοις οὖσι καὶ ἀπεγλωττισμένοις; ἐμοὶ δὲ ἡ γλῶττά τε ἤδη λογᾷ καὶ δὴ ἀνηγόμην γε ὡς ἀρχαιολογήσων ὑμῖν καὶ κατανίψων ἀπὸ γλώττης ἅπαντας. ἀλλὰ σὺ τὸ ὅμοιον εἰργάσω με ὥσπερ εἴ τις ὁλκάδα τριάρμενον ἐν οὐρίῳ πλέουσαν, ἐμπεπνευματωμένου τοῦ ἀκατίου, εὐφοροῦσάν τε καὶ ἀκροκυματοῦσαν, ἕκτοράς τινας ἀμφιστόμους καὶ ἰσχάδας σιδηρᾶς ἀφεὶς καὶ ναυσιπέδας ἀναχαιτίζοι τοῦ δρόμου τὸ ῥόθιον, φθόνῳ τῆς εὐηνεμίας.

+

Οὐκοῦν, ἦ δʼ ὅς, σὺ μέν, εἰ βούλει, πλεῖ καὶ νεῖ καὶ θεῖ κατὰ τοῦ κλύδωνος, ἐγὼ δὲ ἀπόγειος πίνων ἅμα ὥσπερ ὁ τοῦ Ὁμήρου Ζεὺς ἢ ἀπὸ φαλάκρων ἢ ἀπὸ τῆς ἀκρουρανίας ὄψομαι διαφερόμενόν σέ τε καὶ τὴν ναῦν πρύμνηθεν ὑπὸὑπὸ Ν: ἀπὸ other MSS. τοῦ ἀνέμου κατουρουμένην.

@@ -223,18 +225,18 @@
Λυκῖνος -

ζητῶ οὖν πρὸς ἐμαυτὸν ὁπόθεν τὰ τοσαῦτα κακὰ συνελέξω καὶ ἐν ὁπόσῳ χρόνῳ καὶ ὅπου κατακλείσας εἶχες τοσοῦτον ἐσμὸν ἀτόπων καὶ διαστρόφων ὀνομάτων, ὧν τὰ μὲν αὐτὸς ἐποίησας, τὰ δὲ κατορωρυγμένα ποθὲν ἀνασπῶν κατὰ τὸ ἰαμβεῖον ὄλοιο θνητῶν ἐκλέγων τὰς συμφοράς· τοσοῦτον βόρβορον συνερανίσας κατήντλησάς μου μηδέν σε δεινὸν εἰργασμένου. δοκεῖς δέ μοι μήτε φίλον τινὰ ἢ οἰκεῖον ἢ εὔνουν ἔχειν μήτε ἀνδρὶ ἐλευθέρῳ πώποτε καὶ παρρησίαν ἄγοντι ἐντετυχηκέναι, ὃς τἀληθὲς εἰπὼν ἔπαυσεν ἄν σε ὑδέρῳ μὲν ἐχόμενον καὶ ὑπὸ τοῦ πάθους διαρραγῆναι κινδυνεύοντα, σαυτῷ δὲ εὔσαρκον εἶναι δοκοῦντα καὶ εὐρωστίαν οἰόμενον τὴν συμφορὰν καὶ ὑπὸ μὲν τῶν ἀνοήτων ἐπαινούμενον ἀγνοούντων ἃ πάσχεις, ὑπὸ δὲ τῶν πεπαιδευμένων εἰκότως ἐλεούμενον.

+

ζητῶ οὖν πρὸς ἐμαυτὸν ὁπόθεν τὰ τοσαῦτα κακὰ συνελέξω καὶ ἐν ὁπόσῳ χρόνῳ καὶ ὅπου κατακλείσας εἶχες τοσοῦτον ἐσμὸν ἀτόπων καὶ διαστρόφων ὀνομάτων, ὧν τὰ μὲν αὐτὸς ἐποίησας, τὰ δὲ κατορωρυγμένα ποθὲν ἀνασπῶν κατὰ τὸ ἰαμβεῖονἰαμβεῖον Source unknown. ὄλοιο θνητῶν ἐκλέγων τὰς συμφοράς· τοσοῦτον βόρβορον συνερανίσας κατήντλησάς μου μηδέν σε δεινὸν εἰργασμένου. δοκεῖς δέ μοι μήτε φίλον τινὰ ἢ οἰκεῖον ἢ εὔνουν ἔχειν μήτε ἀνδρὶ ἐλευθέρῳ πώποτε καὶ παρρησίαν ἄγοντι ἐντετυχηκέναι, ὃς τἀληθὲς εἰπὼν ἔπαυσεν ἄν σε ὑδέρῳ μὲν ἐχόμενον καὶ ὑπὸ τοῦ πάθους διαρραγῆναι κινδυνεύοντα, σαυτῷ δὲ εὔσαρκον εἶναι δοκοῦντα καὶ εὐρωστίαν οἰόμενον τὴν συμφορὰν καὶ ὑπὸ μὲν τῶν ἀνοήτων ἐπαινούμενον ἀγνοούντων ἃ πάσχεις, ὑπὸ δὲ τῶν πεπαιδευμένων εἰκότως ἐλεούμενον.
Λυκῖνος -

ἀλλʼ εἰς καλὸν γὰρ τουτονὶ Σώπολιν ὁρῶ τὸν ἰατρὸν προσιόντα, φέρε τούτῳ ἐγχειρίσαντές σε καὶ διαλεχθέντες ὑπὲρ τῆς νόσου ἴασίν τινά σοι εὑρώμεθα· συνετὸς γὰρ ἁνὴρ καὶ πολλοὺς ἤδη παραλαβὼν ὥσπερ σὲ ἡμιμανεῖς καὶ κορυζῶντας ἀπήλλαξεν ἐγχέας φάρμακον. χαῖρε, Σώπολι, καὶ τουτονὶ Λεξιφάνην παραλαβὼν ἑταῖρον, ὡς οἶσθα, ἡμῖν ὄντα, λήρῳ δὲ νῦν καὶ ξένῃ περὶ τὴν φωνὴν νόσῳ ξυνόντα καὶ κινδυνεύοντα ἤδη τελέως ἀπολωλέναι σῶσον ἑνὶ γέ τῳ τρόπῳ.

+

ἀλλʼ εἰς καλὸν γὰρ τουτονὶ Σώπολιν ὁρῶ τὸν ἰατρὸν προσιόντα, φέρε τούτῳ ἐγχειρίσαντές σε καὶ διαλεχθέντες ὑπὲρ τῆς νόσου ἴασίν τινά σοι εὑρώμεθα· συνετὸς γὰρ ἁνὴρἀνὴρ MSS.: corr. Dindorf. καὶ πολλοὺς ἤδη παραλαβὼν ὥσπερ σὲ ἡμιμανεῖς καὶ κορυζῶντας ἀπήλλαξεν ἐγχέας φάρμακον. χαῖρε, Σώπολι, καὶ τουτονὶ Λεξιφάνην παραλαβὼν ἑταῖρον, ὡς οἶσθα, ἡμῖν ὄντα, λήρῳ δὲ νῦν καὶ ξένῃ περὶ τὴν φωνὴν νόσῳ ξυνόντα καὶ κινδυνεύοντα ἤδη τελέως ἀπολωλέναι σῶσον ἑνί γέ τῳ τρόπῳ.

Λεξιφάνης -

μὴ ἐμέ, Σώπολι, ἀλλὰ τουτονὶ Λυκῖνον, ὃς περιφανῶς μακκοᾷ καὶ ἄνδρας πεφρενωμένους ὀλισθογνωμονεῖν οἴεται καὶ κατὰ τὸν Μνησάρχου τὸν Σάμιον σιωπὴν καὶ γλωτταργίαν ἡμῖν ἐπιβάλλει. ἀλλὰ μὰ τὴν ἀναίσχυντον Ἀθηνᾶν καὶ τὸν μέγαν θηριομάχον Ἡρακλέα οὐδʼ ὅσον τοῦ γρῦ καὶ τοῦ φνεῖ φροντιοῦμεν αὐτοῦ· ὀττεύομαι γοῦν μηδὲ ὅλως ἐντυγχάνειν αὐτῷ. ἔοικα δὲ καὶ ῥιναυλήσειν τοιαῦτα ἐπιτιμῶντος ἀκούων. καὶ ἤδη γε ἄπειμι παρὰ τὸν ἑταῖρον Κλεινίαν, ὅτι πυνθάνομαι χρόνου ἤδη ἀκάθαρτον εἶναι αὐτῷ τὴν γυναῖκα καὶ ταύτην νοσεῖν, ὅτι μὴ ῥεῖ. ὥστε οὐκέτι οὐδʼ ἀναβαίνει αὐτήν, ἀλλʼ ἄβατος καὶ ἀνήροτός ἐστιν.

+

μὴ ἐμέ, Σώπολι, ἀλλὰ τουτονὶ Λυκῖνον, ὃς περιφανῶς μακκοᾷ καὶ ἄνδρας πεφρενωμένους ὀλισθογνωμονεῖν οἴεται καὶ κατὰ τὸν Μνησάρχου τὸν Σάμιον σιωπὴν καὶ γλωτταργίαν ἡμῖν ἐπιβάλλει. ἀλλὰ μὰ τὴν ἀναίσχυντον Ἀθηνᾶν καὶ τὸν μέγαν θηριομάχον Ἡρακλέα οὐδʼ ὅσον τοῦ γρῦ καὶ τοῦ φνεῖ φροντιοῦμεν αὐτοῦ· ὀττεύομαι γοῦν μηδὲ ὅλως ἐντυγχάνειν αὐτῷ. ἔοικα δὲ καὶ ῥιναυλήσεινῥιναυλήσειν Gesner: ῥιναυστήσειν MSS. τοιαῦτα ἐπιτιμῶντος ἀκούων. καὶ ἤδη γε ἄπειμι παρὰ τὸν ἑταῖρον Κλεινίαν, ὅτι πυνθάνομαι χρόνου ἤδη ἀκάθαρτον εἶναι αὐτῷ τὴν γυναῖκα καὶ ταύτην νοσεῖν, ὅτι μὴ ῥεῖ. ὥστε οὐκέτι οὐδʼ ἀναβαίνει αὐτήν, ἀλλʼ ἄβατος καὶ ἀνήροτός ἐστιν.

@@ -248,11 +250,11 @@ Σώπολις -

μὰ Δίʼ οὐ μικράν τινα λέγεις τὴν νόσον, ὦ Λυκῖνε. βοηθητέα γοῦν τῷ ἀνδρὶ πάσῃ μηχανῇ καὶ — κατὰ θεὸν γὰρ τῶν χολώντων τινι φάρμακον τουτὶ κερασάμενος ἀπῄειν, ὡς πιὼν ἐμέσειε — φέρε πρῶτος αὐτὸς πῖθι, ὦ Λεξίφανες, ὡς ὑγιὴς ἡμῖν καὶ καθαρὸς γένοιο, τῆς τοιαύτης τῶν λόγων ἀτοπίας κενωθείς. ἀλλὰ πείσθητί μοι καὶ πῖθι καὶ ῥᾴων ἔσῃ.

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μὰ Δίʼ οὐ μικράν τινα λέγεις τὴν νόσον, ὦ Λυκῖνε. βοηθητέα γοῦν τῷ ἀνδρὶ πάσῃ μηχανῇ καὶ — κατὰ θεὸν γὰρ τῶν χολώντωνχολώντων Γ (Cobet): χολωτῶν N vulg. τινι φάρμακον τουτὶ κερασάμενος ἀπῄειν, ὡς πιὼν ἐμέσειε — φέρε πρῶτος αὐτὸς πῖθι, ὦ Λεξίφανες, ὡς ὑγιὴς ἡμῖν καὶ καθαρὸς γένοιο, τῆς τοιαύτης τῶν λόγων ἀτοπίας κενωθείς. ἀλλὰ πείσθητί μοι καὶ πῖθι καὶ ῥᾴων ἔσῃ.

Λεξιφάνης -

οὐκ οἶδʼ ὃ καὶ δράσετέ με, ὦ Σώπολι, σύ τε καὶ Λυκῖνος, πιπίσκοντες τουτουὶ τοῦ φαρμάκου. δέδοικα γοῦν μὴ πῶμα γένοιτό μοι τοῦτο τῶν λόγων τὸ πόμα.

+

οὐκ οἶδʼ ὃ καὶ δράσετέ με, ὦ Σώπολι, σύ τε καὶ Λυκῖνος, πιπίσκοντες τουτουὶ τοῦ φαρμάκου. δέδοικα γοῦν μὴ πῶμαπτῶμα N, edd. But πῶμα is used by Lexiphanes in the sense of “id,” πόμα as Attic for “drink.” γένοιτό μοι τοῦτο τῶν λόγων τὸ πόμα.

Λυκῖνος @@ -266,7 +268,7 @@
Σώπολις -

ἄρξαι δὴ ἐμεῖν. βαβαί. πρῶτον τουτὶ τὸ μῶν, εἶτα μετʼ αὐτὸ ἐξελ ήλυθεν τὸ κᾆτα, εἶτα ἐπʼ αὐτοῖς τὸ ἦ δʼ ὃς καὶ ἀμηγέπη καὶ λῷστε καὶ δήπουθεν καὶ συνεχὲς τὸ ἄττα. βίασαι δʼ ὅμως, καὶ κάθες εἰς τὴν φάρυγγα τοὺς δακτύλους. οὐδέπω τὸ ἴκταρ ἐμήμεκας οὐδὲ τὸ σκορδινᾶσθαι οὐδὲ τὸ τευτάζεσθαι οὐδὲ τὸ σκύλλεσθαι. πολλὰ ἔτι ὑποδέδυκε καὶ μεστή σοι αὐτῶν ἡ γαστήρ. ἄμεινον δέ, εἰ καὶ κάτω διαχωρήσειεν ἂν ἔνια· ἡ γοῦν σιληπορδία μέγαν τὸν ψόφον ἐργάσεται συνεκπεσοῦσα μετὰ τοῦ πνεύματος.

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ἄρξαι δὴ ἐμεῖν. βαβαί. πρῶτον τουτὶ τὸ μῶν, εἶτα μετʼ αὐτὸ ἐξελήλυθεν τὸ κᾆτα, εἶτα ἐπʼ αὐτοῖς τὸ ἦ δʼ ὅς καὶ ἀμηγέπη καὶ λῷστε καὶ δήπουθεν καὶ συνεχὲς τὸ ἄττα. βίασαι δʼ ὅμως, καὶ κάθες εἰς τὴν φάρυγγα τοὺς δακτύλους. οὐδέπω τὸ ἴκταρ ἐμήμεκας οὐδὲ τὸ σκορδινᾶσθαι οὐδὲ τὸ τευτάζεσθαι οὐδὲ τὸ σκύλλεσθαι.σκύλλεσθαι N: σκύλεσθαι ΓΕΑ. πολλὰ ἔτι ὑποδέδυκε καὶ μεστή σοι αὐτῶν ἡ γαστήρ. ἄμεινον δέ, εἰ καὶ κάτω διαχωρήσειεν ἂν ἔνια· ἡ γοῦν σιληπορδία μέγαν τὸν ψόφον ἐργάσεται συνεκπεσοῦσα μετὰ τοῦ πνεύματος.

ἀλλʼ ἤδη μὲν καθαρὸς οὑτοσὶ πλὴν εἴ τι μεμένηκεν ὑπόλοιπον ἐν τοῖς κάτω ἐντέροις. σὺ δὲ τὸ μετὰ τοῦτο παραλαβὼν αὐτόν, ὦ Λυκῖνε, μεταπαίδευε καὶ δίδασκε ἃ χρὴ λέγειν.

@@ -278,18 +280,18 @@
Λυκῖνος -

ἐὰν ταῦτα ποιῇς, πρὸς ὀλίγον τὸν ἐπὶ τῇ ἀπαιδευσίᾳ ἔλεγχον ὑπομείνας καὶ μὴ αἰδεσθεὶς μεταμανθάνων, θαρρῶν ὁμιλήσεις τοῖς πλήθεσι καὶ οὐ καταγελασθήσῃ ὥσπερ νῦν οὐδὲ διὰ στόματος ἐπὶ τῷ χείρονι τοῖς ἀρίστοις ἔσῃ, Ἕλληνα καὶ Ἀττικὸν ἀποκαλούντων σε τὸν μηδὲ βαρβάρων ἐν τοῖς σαφεστάτοις ἀριθμεῖσθαι ἄξιον. πρὸ πάντων δὲ ἐκεῖνο μέμνησό μοι, μὴ μιμεῖσθαι τῶν ὀλίγον πρὸ ἡμῶν γενομένων σοφιστῶν τὰ φαυλότατα μηδὲ περιεσθίειν ἐκεῖνα ὥσπερ νῦν, ἀλλὰ τὰ μὲν τοιαῦτα καταπατεῖν, ζηλοῦν δὲ τὰ ἀρχαῖα τῶν παραδειγμάτων. μηδέ σε θελγέτωσαν αἱ ἀνεμῶναι τῶν λόγων, ἀλλὰ κατὰ τὸν τῶν ἀθλητῶν νόμον ἡ στερρά σοι τροφὴ συνήθης ἔστω, μάλιστα δὲ Χάρισι καὶ Σαφηνείᾳ θῦε, ὧν πάμπολυ λίαν νῦν ἀπελέλειψο.

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ἐὰν ταῦτα ποιῇς, πρὸς ὀλίγον τὸν ἐπὶ τῇ ἀπαιδευσίᾳ ἔλεγχον ὑπομείνας καὶ μὴ αἰδεσθεὶς μεταμανθάνων, θαρρῶν ὁμιλήσεις τοῖς πλήθεσι καὶ οὐ καταγελασθήσῃ ὥσπερ νῦν οὐδὲ διὰ στόματος ἐπὶ τῷ χείρονι τοῖς ἀρίστοις ἔσῃ, Ἕλληνα καὶ Ἀττικὸν ἀποκαλούντων σε τὸν μηδὲβαρβάρων Gronovius: βάρβαρον MSS. βαρβάρων ἐν τοῖς σαφεστάτοις ἀριθμεῖσθαι ἄξιον. πρὸ πάντων δὲ ἐκεῖνο μέμνησό μοι, μὴ μιμεῖσθαι τῶν ὀλίγον πρὸ ἡμῶν γενομένων σοφιστῶν τὰ φαυλότατα μηδὲ περιεσθίειν ἐκεῖνα ὥσπερ νῦν, ἀλλὰ τὰ μὲν τοιαῦτα καταπατεῖν, ζηλοῦν δὲ τὰ ἀρχαῖα τῶν παραδειγμάτων. μηδέ σε θελγέτωσαν αἱ ἀνεμῶναι τῶν λόγων, ἀλλὰ κατὰ τὸν τῶν ἀθλητῶν νόμον ἡ στερρά σοι τροφὴ συνήθης ἔστω, μάλιστα δὲ Χάρισι καὶ Σαφηνείᾳ θῦε, ὧν πάμπολυ λίαν νῦν ἀπελέλειψο.
Λυκῖνος

καὶ ὁ τῦφος δὲ καὶ ἡ μεγαλαυχία καὶ ἡ κακοήθεια καὶ τὸ βρενθύεσθαι καὶ λαρυγγίζειν ἀπέστω, καὶ τὸ διασιλλαίνειν τὰ τῶν ἄλλων καὶ οἴεσθαι ὅτι πρῶτος ἔσῃ αὐτός, ἢν τὰ πάντων συκοφαντῇς.

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καὶ μὴν κἀκεῖνο οὐ μικρόν, μᾶλλον δὲ τὸ μέγιστον ἁμαρτάνεις, ὅτι οὐ πρότερον τὰς διανοίας τῶν λέξεων προπαρεσκευασμένος ἔπειτα κατακοσμεῖς τοῖς ῥήμασιν καὶ τοῖς ὀνόμασιν, ἀλλὰ ἤν που ῥῆμα ἔκφυλον εὕρῃς ἢ αὐτὸς πλασάμενος οἰηθῇς εἶναι καλόν, τούτῳ ζητεῖς διάνοιαν ἐφαρμόσαι καὶ ζημίαν ἡγῇ, ἂν μὴ παραβύσῃς αὐτό που, κἂν τῷ λεγομένῳ μηδʼ ἀναγκαῖον ᾖ, οἷον πρῴην τὸν θυμάλωπα οὐδὲ εἰδὼς ὅ τι σημαίνει, ἀπέρριψας οὐδὲν ἐοικότα τῷ ὑποκειμένῳ. καὶ οἱ μὲν ἰδιῶται πάντες ἐτεθήπεσαν ὑπὸ τοῦ ξένου πληγέντες τὰ ὦτα, οἱ πεπαιδευμένοι δὲ ἐπʼ ἀμφοτέροις, καὶ σοὶ καὶ τοῖς ἐπαινοῦσιν, ἐγέλων.

+

καὶ μὴν κἀκεῖνο οὐ μικρόν, μᾶλλον δὲ τὸ μέγιστον ἁμαρτάνεις, ὅτι οὐ πρότερον τὰς διανοίας τῶν λέξεων προπαρεσκευασμένος ἔπειτα κατακοσμεῖς τοῖς ῥήμασιν καὶ τοῖς ὀνόμασιν, ἀλλὰ ἤν που ῥῆμα ἔκφυλον εὕρῃς ἢ αὐτὸς πλασάμενος οἰηθῇς εἶναι καλόν, τούτῳ ζητεῖς διάνοιαν ἐφαρμόσαι καὶ ζημίαν ἡγῇ, ἂν μὴ παραβύσῃς αὐτό που, κἂν τῷ λεγομένῳ μηδʼ ἀναγκαῖον ᾖ, οἷον πρῴην τὸν θυμάλωπαθυμάλωπα Guyet: οὐμάλωπα MSS. οὐδὲ εἰδὼς ὅ τι σημαίνει, ἀπέρριψας οὐδὲν ἐοικότα τῷ ὑποκειμένῳ. καὶ οἱ μὲν ἰδιῶται πάντες ἐτεθήπεσαν ὑπὸ τοῦ ξένου πληγέντες τὰ ὦτα, οἱ πεπαιδευμένοι δὲ ἐπʼ ἀμφοτέροις, καὶ σοὶ καὶ τοῖς ἐπαινοῦσιν, ἐγέλων.
Λυκῖνος -

τὸ δὲ πάντων καταγελαστότατον ἐκεῖνό ἐστιν, ὅτι ὑπεράττικος εἶναι ἀξιῶν καὶ τὴν φωνὴν εἰς τὸ ἀρχαιότατον ἀπηκριβωμένος τοιαῦτα ἔνια, μᾶλλον δὲ τὰ πλεῖστα, ἐγκαταμιγνύεις τοῖς λόγοις ἃ μηδὲ παῖς ἄρτι μανθάνων ἀγνοήσειεν ἄν· οἷον ἐκεῖνα πῶς οἴει κατὰ γῆς δῦναι ηὐχόμην ἀκούων σου ἐπιδεικνυμένου, ὅτε χιτώνιον μὲν καὶ τὸ ἀνδρεῖον ᾤου λέγεσθαι, δουλάρια δὲ καὶ τοὺς ἄρρενας τῶν ἀκολούθων ἀπεκάλεις, ἃ τίς οὐκ οἶδεν ὅτι χιτώνιον μὲν γυναικὸς ἐσθής, δουλάρια δὲ τὰ θήλεα καλοῦσιν; καὶ ἄλλα πολὺ τούτων προφανέστερα, οἷον τὸ ἵπτατο καὶ τὸ ἀπαντώμενος καὶ τὸ καθεσθείς, οὐδὲ μετοικικὰ τῆς Ἀθηναίων φωνῆς. ἡμεῖς οὐδὲ ποιητὰς ἐπαινοῦμεν τοὺς κατάγλωττα γράφοντας ποιήματα. τὰ δὲ σά, ὡς πεζὰ μέτροις παραβάλλειν, καθάπερ ὁ Δωσιάδα Βωμὸς ἂν εἴη καὶ ἡ τοῦ Λυκόφρονος Ἀλεξάνδρα, καὶ εἴ τις ἔτι τούτων τὴν φωνὴν κακοδαιμονέστερος.

+

τὸ δὲ πάντων καταγελαστότατον ἐκεῖνό ἐστιν, ὅτι ὑπεράττικος εἶναι ἀξιῶν καὶ τὴν φωνὴν εἰς τὸ ἀρχαιότατον ἀπηκριβωμένος τοιαῦτα ἔνια, μᾶλλον δὲ τὰ πλεῖστα, ἐγκαταμιγνύεις τοῖς λόγοις ἃ μηδὲ παῖς ἄρτι μανθάνων ἀγνοήσειεν ἄν·ἄν Jacobitz: not in MSS. οἷον ἐκεῖνα πῶς οἴει κατὰ γῆς δῦναι ηὐχόμην ἀκούων σου ἐπιδεικνυμένου, ὅτε χιτώνιον μὲν καὶ τὸ ἀνδρεῖον ᾤου λέγεσθαι, δουλάρια δὲ καὶ τοὺς ἄρρενας τῶν ἀκολούθων ἀπεκάλεις, ἃ τίς οὐκ οἶδεν ὅτι χιτώνιον μὲν γυναικὸς ἐσθής, δουλάρια δὲ τὰ θήλεα καλοῦσιν; καὶ ἄλλα πολὺ τούτων προφανέστερα, οἷον τὸ ἵπτατο καὶ τὸ ἀπαντώμενος καὶ τὸ καθεσθείς, οὐδὲ μετοικικὰ τῆς Ἀθηναίων φωνῆς. ἡμεῖς οὐδὲ ποιητὰς ἐπαινοῦμεν τοὺς κατάγλωττακατάγλωττα Meineke: κατὰ γλῶτταν MSS. γράφοντας ποιήματα. τὰ δὲ σά, ὡς πεζὰ μέτροις παραβάλλειν, καθάπερ ὁ Δωσιάδα Βωμὸς ἂν εἴη καὶ ἡ τοῦ Λυκόφρονος Ἀλεξάνδρα, καὶ εἴ τις ἔτι τούτων τὴν φωνὴν κακοδαιμονέστερος.

ἂν ταῦτα ζηλώσῃς καὶ μεταμάθῃς, ἄριστα βεβουλευμένος ὑπὲρ σεαυτοῦ ἔσῃ· ἢν δὲ λάθῃς αὖθις εἰς τὴν λιχνείαν κατολισθών, ἐμοὶ μὲν ἀποπεπλήρωται ἡ παραίνεσις, σὺ δὲ σεαυτὸν αἰτιάσῃ, ἄν γε καὶ ξυνῇς χείρων γενόμενος.

diff --git a/data/tlg0062/tlg047/__cts__.xml b/data/tlg0062/tlg047/__cts__.xml index a12f26aa7..ee73882c5 100644 --- a/data/tlg0062/tlg047/__cts__.xml +++ b/data/tlg0062/tlg047/__cts__.xml @@ -1,11 +1,17 @@ - + Eunuchus - - + + Εὐνοῦχος Lucian, Vol. 5. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1936. - - \ No newline at end of file + + + The Eunuch + Lucian, Vol. 5. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1936. + + + + diff --git a/data/tlg0062/tlg047/tlg0062.tlg047.perseus-eng1.xml b/data/tlg0062/tlg047/tlg0062.tlg047.perseus-eng1.xml new file mode 100644 index 000000000..60c3be8a1 --- /dev/null +++ b/data/tlg0062/tlg047/tlg0062.tlg047.perseus-eng1.xml @@ -0,0 +1,393 @@ + + + + + + +The Eunuch +Lucian of Samosata +Austin Morris Harmon, 1878-1950 +National Endowment for the Humanities +Gregory Crane + +Gregory Crane +OCRd, tagged and added initial corrections to the text + + + +Perseus Digital Library +tlg0062.tlg001.1st1K-eng1.xml + +Available under a Creative Commons Attribution-ShareAlike 4.0 International License + +2023 +Trustees of Tufts University +United States + + + + + +Lucian + + +Austin Morris Harmon + + +Lucian of Samosata + +Trustees of Tufts University +Cambridge, MA +1936 + +5 + +The Hathi Trust + + + + + +

Text encoded in accordance with the latest EpiDoc standards

+ + +

This pointer pattern extracts section.

+ + + + + +Greek +Latin + + + + + + + + +
+The Eunuch

A malicously satirical account of a competition for one +of the chairs in philosophy established at Athens, along with +a chair in rhetoric, by Marcus Aurelius. The chairs in +pilosophy were apportioned to four sects only—Platonic, +Stoic, Epicurean, and Peripatetic. That there were two chairs +for each of these sects, not merely one, is clear from the +statement that this vacancy is due (c. 3) to the death of +one of the two Peripatetics (τῶν Περιπατητικῶν οἶμαι τὸν +ἕτερον). Each chair carried a stipend of10,000 drachmas. +The first appointment in rhetoric (Theodotus) was made by +the emperor himself; those in philosophy were committed +to Herodes Atticus, who, however, cannot have made any +nominations after the first, as the chairs were established in +November, 176 a.d., and the death of Herodes can hardly be +dated later than178 a.d. It is not surprising, therefore, +that Lucian speaks of selection by a jury of prominent +Athenians.

+

It is not probable that the incident occurred before179 a.d., +and it may easily have been much later. The dialogue was +undoubtedly written at the time, and at Athens. The names +given to the competitors are fictitious, and nothing is known +ae affords any ground for conjecture as to the identity of +either one.

 +

+ + + +Where have you been, Lycinus, and what are you +laughing at, I should like to know, as you come? +Of course, you are always in a good humour, but this +appears to me to be something out of the ordinary, +as you cannot restrain your laughter over it. +

+

+I have been in the Agora, I’d have you know, +Pamphilus; and I shall make you share my laughter +at once if you let me tell you what sort of case has +been tried in my presence, between philosophers +wrangling with each other. +

+

+Well, what you have already said is laughable, in +all truth, that followers of philosophy should have it +out with one another at law, when they ought, even +if it should be something of importance, to settle their +complaints peaceably among themselves. +

+ +

+ +Indeed, you blessed simpleton! Peaceably! They! +Why, they came together at full tilt and flung whole +cartloads of abuse upon each other, shouting and +straining their lungs enough to split them! + + + + +No doubt, Lycinus, they were bickering about their +doctrines, as usual, being of different sects? +

+

+Not at all; this was something different, for they +were of the same sect and agreed in their doctrines. +Nevertheless, a trial had been arranged, and the +judges, endowed with the deciding vote, were the +most prominent and oldest and wisest men in the +city, in whose presence one would have been ashamed +even to strike a false note, let alone resorting to such +shamelessness. +

+

+Then do please tell me at once the point at issue +in the trial, so that I may know what it is that has +stirred up so much laughter in you. +

+ +

+ +Well, Pamphilus, the Emperor has established, as +you know, an allowance, not inconsiderable, for the +philosophers according to sect—the Stoics, I mean, +the Platonics, and the Epicureans; also those of the +Walk, the same amount for each of these. It was +stipulated that when one of them died another should +be appointed in his stead, after being approved by +vote of the first citizens. And the prize was not “a +shield of hide or a victim,” as the poet has it,

Homer, Iliad, XXII, 159.

but a +matter of ten thousand drachmas a year, for instructing boys. +

+

+I know all that; and one of them died, they say, +recently—one of the two Peripatetics, I think. + + + + + +That, Pamphilus, is the Helen for whom they were +meeting each other in single combat. And up to +this point there was nothing to laugh at except perhaps that men rah to be philosophers and to +despise lucre should fight for it as if for imperilled +fatherland, ancestral fanes, and graves of forefathers. +

+

+Yes, but that is the doctrine of the Peripatetics, +not to despise wealth vehemently but to think it a +third “supreme good.” +

+

+Right you are; they do say that, and the war +that they were waging was on traditional lines. +

+ +

+But +listen now to the sequel. +Many competitors took part in the funeral games +of the deceased, but two of them in particular were +the most favoured to win, the aged Diocles (you +know the man I mean, the dialectician) and Bagoas, +the one who is reputed to be a eunuch. The matter +of doctrines had been thrashed out between them +already, and each had displayed his familiarity with +their tenets and his adherence to Aristotle and his +placita; and by Zeus neither of them had the better +of it. +

+ +

+The close of the trial, however, took a new +turn; Diocles, discontinuing the advertisement of +his own merits, passed over to Bagoas and made a +great effort to show up his private life, and Bagoas +met this attack by exploring the history of Diocles +in like manner. + + + + +Naturally, Lycinus ; and the greater part, certainly, +of their discussion ought rather to have centred upon +that. For my own part, if I had chanced to be a +judge, I should have dwelt most, I think, upon that +sort of thing, trying to ascertain which led the better +life rather than which was the better prepared in the +tenets themselves, and deeming him more suitable +to win. +

+ +

+ +Well said, and you have me voting with you in this. +But when they had their fill of hard words, and their +fill of caustic observations, Diocles at length said in +conclusion that it was not at all permissible for +Bagoas to lay claim to philosophy and the rewards +of merit in it, since he was a eunuch; such people +ought to be excluded, he thought, not simply from +all that but even from temples and holy-water bowls +and all the places of public assembly, and he declared +it an ill-omened, ill-met sight if on first leaving home +in the morning, one should set eyes on any such +person. He had a great deal to say, too, on that +score, observing that a eunuch was neither man nor +woman but something composite, hybrid, and +monstrous, alien to human nature. +

+

+The charge you tell of, Lycinus, is novel, anyhow, +and now I too, my friend, am moved to laughter, +hearing of this incredible accusation. Well, what +of the other? Held his peace, did he not? Or did +he venture to say something himself in reply to this? + + + +

+ +

+ +At first, through shame and cowardice—for that +sort of behaviour is natural to them—he remained +silent a long while and blushed and was plainly in a +sweat, but finally in a weak, effeminate voice he said +that Diocles was acting unjustly in trying to exclude +a eunuch from philosophy, in which even women had +a part; and he brought in Aspasia, Diotima, and +Thargelia

Thargelia of Miletus was a famous hetaera, mistress of the Antiochus who was king of Thessaly ca. 520-510 B.c. She outlived him for thirty years, and was active in the cause of Persia at the time of Xerxes’ invasion of Greece. Aeschines the Socratic wrote about her, the sophist Hippias spoke of her as beautiful and wise, and Aspasia is said to have taken her as a pattern. Diotima is the priestess of Mantinea to whom, in Plato’s Symposium, Socrates ascribes the discourse on love which he repeats.1o the company. Subsequent mention of her seems to derive from that passage, and it is possible that Plato invented her.

to support his also a certain Academic +eunuch hailing from among the Pelasgians, who shortly +before our time achieved a high reputation among +the Greeks.

The allusion is to Favorinus of Arles, known to us from Philostratus and especially from Aulus Gellius. Part of his treatise on exile has been recovered recently from an Egyptian papyrus and poe ished by Medea Norea and Vitelli.

But if that person himself were alive +and advanced similar claims, Diocles would (he +said) have excluded him too, undismayed by his +reputation among the common sort ; and he repeated +a number of humorous remarks made to the man by +Stoics and Cynics regarding his physical imperfection.

Among the Cynics was Demonax; see Lucian’s Demonax, 12 and 13 (I, pp. 150 ff.).

+

+ +

+That was what the judges dwelt upon, and the point +thenceforward at issue was whether the seal of approval +should be set upon a eunuch who was proposing himself for a career in philosophy and requesting that +the governance of boys be committed to him. One + + + + + + + +said that presence and a fine physical endowment +should be among the attributes of a philosopher, and +that above all else he should have a long beard that +would inspire confidence in those who visited him +and sought to become his pupils, one that would +befit the ten thousand drachmas which he was to +receive from the Emperor, whereas a eunuch was in +worse case than a cut priest, for the latter had at +least known manhood once, but the former had been +marred from the very first and was an ambiguous sort +of creature like a crow, which cannot be reckoned +either with doves or with ravens. + +

+ +

+ +The other pleaded +that this was not a physical examination; that there +should be an investigation of soul and mind and +knowledge of doctrines. Then Aristotle was cited +as a witness to support his case, since he tremendously +admired the eunuch Hermias, the tyrant of Atarneus, +to the point of celebrating sacrifices to him in the +same way as to the gods. Moreover, Bagoas ventured +to add an observation to the effect that a eunuch was +a far more suitable teacher for the young, since he +could not incur any blame as regards them and would +not incur that charge against Socrates of leading the +youngsters astray. And as he had been ridiculed +especially for his beardlessness, he despatched this +shaft to good effect—he thought so, anyhow: “If +it is by length of beard that philosophers are to be +judged, a he-goat would with greater justice be given +preference to all of them!” +

+ +

+At this juncture a third person who was present— +his name may remain in obscurity—said:

The anonymous speaker may safely be considered the writer himself, as in the Peregrinus; cf. p. 8, n. 2.

“As a +matter of fact, gentlemen, if this fellow, so smooth + + + + +of jowl, effeminate in voice, and otherwise similar to +a eunuch, should strip, you would find him very +masculine. Unless those who talk about him are +lying, he was once taken in adultery, commissis +membris, as the table of the law says. At that time +he secured his acquittal by resorting to the name of +eunuch and finding sanctuary in it, since the judges +on that occasion discredited the accusation from the +very look of him. Now, however, he may recant, I +suppose, for the sake of the pelf that is in view.” +

+ +

+Upon those remarks everyone began to laugh, as +was natural, while Bagoas fell into greater confusion +and. was beside himself, turning all colours of the +rainbow and dripping with cold sweat. On the one +hand, he did not think it seemly to plead guilty to +the charge of adultery; yet, on the other, he thought +that this accusation would not be without its usefulness for the case then in progress. +

+

+This is truly laughable, Lycinus, and must have +given you uncommon diversion. But what was the +outcome, and how did the judges decide about them? +

+ +

+ +They were not all of the same opinion. Some +thought they ought to strip him, as is done with +slaves, and determine by inspection whether he had +the parts to practise philosophy. Others made the +suggestion, even more ridiculous, that they should +send for some women out of bawdy-houses and bid +him consort with them and cohabit; and that one +of the judges, the eldest and most trustworthy, + + + +should stand by and see whether he could practise +philosophy! Then, as all were overcome by laughter +and every man of them had a sore belly from shaking +with it, they decided to refer the case to the highest +court and send it to Italy. +

+ +

+Now, one of the pair is training, they say, for a +demonstration of his eloquence, making his preparations, and composing an accusation. Morever, he +is delicately putting forward the charge of adultery +again, thereby acting in direct contradiction to himself, like a bad lawyer, and enrolling his opponent +among fully enfranchised males through his accusation. As to Bagoas, he, they say, has different +concerns, assiduously demonstrating his powers, +keeping his case in hand, and, in sum, hoping to win +if he can show that he is not a bit inferior to a jack +at service. This, my friend, is apparently the best +criterion of devotion to wisdom, and an irrefutable +demonstration. Consequently, I may well pray that +my son (who is still quite young) may be suitably +endowed for the practise of philosophy with other +tools than brain or tongue. + + +

+ + diff --git a/data/tlg0062/tlg047/tlg0062.tlg047.perseus-grc2.xml b/data/tlg0062/tlg047/tlg0062.tlg047.perseus-grc2.xml index cbe7d1147..cac9fa9c8 100644 --- a/data/tlg0062/tlg047/tlg0062.tlg047.perseus-grc2.xml +++ b/data/tlg0062/tlg047/tlg0062.tlg047.perseus-grc2.xml @@ -6,17 +6,19 @@ Εὐνοῦχος Lucian -A. M. Harmon +Austin Morris Harmon, 1878-1950 Perseus Project, Tufts University Gregory Crane Prepared under the supervision of Bridget Almas Lisa Cerrato +Gregory Crane Rashmi Singhal The National Endowment for the Humanities +Harvard Library Arcadia Fund Google Digital Humanities Awards Program @@ -28,14 +30,14 @@ tlg0062.tlg047.perseus-grc2.xml Available under a Creative Commons Attribution-ShareAlike 4.0 International License - + Lucian Lucian - A. M. Harmon + Austin Morris Harmon, 1878-1950 London William Heinemann Ltd. @@ -50,25 +52,25 @@ - +

optical character recognition

 - +

This pointer pattern extracts section.

 - + - + Greek @@ -78,7 +80,7 @@ EpiDoc and CTS conversion and other cleanup - +
@@ -86,7 +88,7 @@
Πάμφιλος -

πόθεν, ὠ Λυκῖνε, καὶ τί γελῶν ἡμῖν ἀφῖξαι; ἀεὶ μὲν γὰρ φαιδρὸς ὢν τυγχάνεις, τουτὶ δὲ πλέον τοῦ συνήθους εἶναί μοι δοκεῖ, ἐφʼ ὅτῳ μηδὲ κατέχειν δυνατὸς εἶ τὸν γέλωτα.

+

πόθεν, ὦ Λυκῖνε, καὶκαὶ τί Herwerden: ἢ τί MSS. τί γελῶν ἡμῖν ἀφῖξαι; ἀεὶ μὲν γὰρ φαιδρὸς ὢν τυγχάνεις, τουτὶ δὲ πλέον τοῦ συνήθους εἶναί μοι δοκεῖ, ἐφʼ ὅτῳ μηδὲ κατέχειν δυνατὸς εἶ τὸν γέλωτα.

Λυκῖνος @@ -122,15 +124,15 @@ Πάμφιλος -

οἶδα ταῦτα· καὶ τινά φασιν αὐτῶν ἔναγχος ἀποθανεῖν, τῶν Περιπατητικῶν οἶμαι τὸν ἕτερον.

+

οἶδα ταῦτα· καί τινά φασιν αὐτῶν ἔναγχος ἀποθανεῖν, τῶν Περιπατητικῶν οἶμαι τὸν ἕτερον.

Λυκῖνος -

αὕτη, ὦ Πάμφιλε, ἡ Ἑλένη ὑπὲρ ἧς ἐμονομάχουν πρὸς ἀλλήλους, καὶ ἄχρι γε τούτου γελοῖον οὐδὲν πλὴν ἐκεῖνο ἴσως, τὸ φιλοσόφους εἶναι φάσκοντας καὶ χρημάτων καταφρονεῖν ἔπειτα ὑπὲρ τούτων ὡς ὑπὲρ πατρίδος κινδυνευούσης καὶ ἱερῶν πατρῴων καὶ τάφων προγονικῶν ἀγωνίζεσθαι.

+

αὕτη, ὦ Πάμφιλε, ἡ Ἑλένη ὑπὲρ ἧς ἐμονομάχουν πρὸς ἀλλήλους. καὶ ἄχρι γε τούτου γελοῖον οὐδὲν πλὴνπλὴν Harmon: ἦν MSS. ἢ Urban. ἐκεῖνο ἴσως,εῖνο ἴσως Urgan : ἐκείνοις ὡς MSS. τὸ φιλοσόφους εἶναι φάσκοντας καὶ χρημάτων καταφρονεῖν ἔπειτα ὑπὲρ τούτων ὡς ὑπὲρ πατρίδος κινδυνευούσης καὶ ἱερῶν πατρῴων καὶ τάφων προγονικῶν ἀγωνίζεσθαι.

Πάμφιλος -

καὶ μὴν καὶ τὸ δόγμα τοῦτὸ γέ ἐστιν τοῖς Περιπατητικοῖς, τὸ μὴ σφόδρα καταφρονεῖν χρημάτων, ἀλλὰ τρίτον τι ἀγαθὸν καὶ τοῦτο οἴεσθαι.

+

καὶ μὴν καὶ τὸ δόγμα τοῦτό γέ ἐστιν τοῖς Περιπατητικοῖς, τὸ μὴ σφόδρα καταφρονεῖν χρημάτων, ἀλλὰ τρίτον τι ἀγαθὸν καὶ τοῦτο οἴεσθαι.

Λυκῖνος @@ -139,7 +141,7 @@
Λυκῖνος -

ὀρθῶς λέγεις. φασὶ γὰρ οὖν ταῦτα, καὶ κατὰ τὰ πάτρια ἐγίγνετο αὐτοῖς ὁ πόλεμος. τὰ μετὰ ταῦτα δὲ ἤδη ἄκουε. πολλοὶ μὲν γὰρ καὶ ἄλλοι τὸν ἐπιτάφιον τοῦ ἀποθανόντος ἐκείνου ἠγωνίζοντο· δύο δὲ μάλιστα ἦσαν οἱ ἀμφήριστοι αὐτῶν, Διοκλῆς τε ὁ πρεσβύτης — οἶσθα ὃν λέγω, τὸν ἐριστικὸν — καὶ Βαγώας ὁ εὐνοῦχος εἶναι δοκῶν. τὰ μὲν οὖν τῶν λόγων προηγώνιστο αὐτοῖς καὶ τὴν ἐμπειρίαν ἑκάτερος τῶν δογμάτων ἐπεδέδεικτο καὶ ὅτι τοῦ Ἀριστοτέλους καὶ τῶν ἐκείνῳ δοκούντων εἴχετο· καὶ μὰ τὸν Δίʼ οὐδέτερος αὐτῶν ἀμείνων ἦν.

+

τὰ μετὰ ταῦτα δὲ ἤδη ἄκουε. πολλοὶ μὲν γὰρ καὶ ἄλλοι τὸν ἐπιτάφιον τοῦ ἀποθανόντος ἐκείνου ἠγωνίζοντο· δύο δὲ μάλιστα ἦσαν οἱ ἀμφήριστοι αὐτῶν, Διοκλῆς τε ὁ πρεσβύτης — οἶσθα ὃν λέγω, τὸν ἐριστικόν — καὶ Βαγώας ὁ εὐνοῦχος εἶναι δοκῶν. τὰ μὲν οὖν τῶν λόγων προηγώνιστο αὐτοῖς καὶ τὴν ἐμπειρίαν ἑκάτερος τῶν δογμάτων ἐπεδέδεικτο καὶ ὅτι τοῦτοῦ Fritzsche : τῶν MSS. Ἀριστοτέλους καὶ τῶν ἐκείνῳ δοκούντων εἴχετο· καὶ μὰ τὸν Δίʼ οὐδέτερος αὐτῶν ἀμείνων ἦν.

@@ -164,42 +166,42 @@
Λυκῖνος -

τὰ μὲν πρῶτα ὑπʼ αἰδοῦς καὶ δειλίας — οἰκεῖον γὰρ αὐτοῖς τὸ τοιοῦτον — ἐπὶ πολὺ ἐσιώπα καὶ ἠρυθρία καὶ ἰδίων φανερὸς ἦν, τέλος δὲ λεπτόν τι καὶ γυναικεῖον ἐμφθεγξάμενος οὐ δίκαια ποιεῖν ἔφη τὸν Διοκλέα φιλοσοφίας ἀποκλείοντα εὐνοῦχον ὄντα, ἧς καὶ γυναιξὶ μετεῖναι· καὶ παρήγοντο Ἀσπασία καὶ Διοτίμα καὶ Θαργηλία συνηγορήσουσαι αὐτῷ, καί τις Ἀκαδημαϊκὸς εὐνοῦχος ἐκ Πελασγῶν τελῶν, ὀλίγον πρὸ ἡμῶν εὐδοκιμήσας ἐν τοῖς Ἕλλησιν. ὁ Διοκλῆς δὲ κἀκεῖνον αὐτόν, εἰ περιῆν καὶ τῶν ὁμοίων μετεποιεῖτο, εἶρξαι ἂν οὐ καταπλαγεὶς αὐτοῦ τὴν παρὰ τοῖς πολλοῖς δόξαν καί τινας καὶ αὐτὸς ἀπεμνημόνευε λόγους καὶ πρὸς ἐκεῖνον ὑπό τε Στωϊκῶν καὶ Κυνικῶν μάλιστα εἰρημένους πρὸς τὸ γελοιότερον ἐπὶ τῷ ἀτελεῖ τοῦ σώματος.

+

τὰ μὲν πρῶτα ὑπʼ αἰδοῦς καὶ δειλίας — οἰκεῖον γὰρ αὐτοῖς τὸ τοιοῦτον — ἐπὶ πολὺ ἐσιώπα καὶ ἠρυθρία καὶ ἰδίων φανερὸς ἦν, τέλος δὲ λεπτόν τι καὶ γυναικεῖον ἐμφθεγξάμενος οὐ δίκαια ποιεῖν ἔφη τὸν Διοκλέα φιλοσοφίας ἀποκλείοντα εὐνοῦχον ὄντα, ἧς καὶ γυναιξὶ μετεῖναι· καὶ παρήγοντο Ἀσπασία καὶ Διοτίμα καὶ Θαργηλία συνηγορήσουσαι αὐτῷ, καί τις Ἀκαδημαϊκὸς εὐνοῦχος ἐκ Πελασγῶν τελῶν,ἐκ πελασγῶν τελῶν marginal in ΓΕ: ἐκ κελτῶν ΓΕ, vulg. ὀλίγον πρὸ ἡμῶν εὐδοκιμήσας ἐν τοῖς Ἕλλησιν. ὁ Διοκλῆς δὲ κἀκεῖνον αὐτόν, εἰ περιῆνεἰ περιῆν ΩbΓc: εἴπερ ἦν ΩΓ cett. καὶ τῶν ὁμοίων μετεποιεῖτο, εἶρξαιεἶφξαι Γ: εἶρξεν vulg. For the hiatus cf. διατρῖψαι ἄν, § 5. ἂν οὐ καταπλαγεὶς αὐτοῦ τὴν παρὰ τοῖς πολλοῖς δόξαν· καί τινας καὶ αὐτὸς ἀπεμνημόνευε λόγους καὶ πρὸς ἐκεῖνον ὑπό τε Στωϊκῶν καὶ Κυνικῶν μάλιστα εἰρημένους πρὸς τὸ γελοιότερον ἐπὶ τῷ ἀτελεῖ τοῦ σώματος.
Λυκῖνος -

ἐν τούτοις ἦν τοῖς δικασταῖς ἡ διατριβή· καὶ τὸ κεφάλαιον ἤδη τοῦ σκέμματος τοῦτο ἐτύγχανεν, εἰ δοκιμαστέος εὐνοῦχος ἐπὶ φιλοσοφίαν παραγγέλλων καὶ νέων προστασίαν ἐγχειρισθῆναι ἀξιῶν, τοῦ μὲν καὶ σχῆμα καὶ σώματος εὐμοιρίαν προσεῖναι φιλοσόφῳ δεῖν λέγοντος, καὶ τὸ μέγιστον, πώγωνα βαθὺν ἔχειν αὐτὸν καὶ τοῖς προσιοῦσι καὶ μανθάνειν βουλομένοις ἀξιόπιστον καὶ πρέποντα ταῖς μυρίαις ἃς χρὴ παρὰ βασιλέως ἀποφέρεσθαι, τὸ δὲ τοῦ εὐνούχου καὶ τῶν βακήλων χεῖρον εἶναι · τοὺς μὲν γὰρ κἂν πεπειρᾶσθαί ποτε ἀνδρείας, τοῦτον δὲ ἐξ ἀρχῆς εὐθὺς ἀποκεκόφθαι καὶ ἀμφίβολόν τι ζῷον εἶναι κατὰ ταὐτὰ ταῖς κορώναις, αἳ μήτε περιστεραῖς μήτε κόραξιν ἐναριθμοῖντο ἄν,

+

ἐν τούτοις ἦν τοῖς δικασταῖς ἡ διατριβή· καὶ τὸ κεφάλαιον ἤδη τοῦ σκέμματος τοῦτο ἐτύγχανεν,ἐτύγχανεν Harmon: MSS. add εἶναι (ὄν ΩΓ by correction). Cf. Fugit., 32. εἰ δοκιμαστέος εὐνοῦχος ἐπὶ φιλοσοφίαν παραγγέλλωνπαραγγέλλων Γ1: παραγέλλειν NΓcE2: παρελθών 1 παρελθεῖν Ω margin, late hand. καὶ νέων προστασίαν ἐγχειρισθῆναι ἀξιῶν, τοῦ μὲν καὶ σχῆμα καὶ σώματος εὐμοιρίαν προσεῖναι φιλοσόφῳ δεῖν λέγοντος, καὶ τὸ μέγιστον, πώγωνα βαθὺν ἔχειν αὐτὸν καὶ τοῖς προσιοῦσι καὶ μανθάνειν βουλομένοις ἀξιόπιστον καὶ πρέποντα ταῖς μυρίαις ἃς χρὴ παρὰ βασιλέως ἀποφέρεσθαι, τὸ δὲ τοῦ εὐνούχου καὶ τῶν βακήλων χεῖρον εἶναι· τοὺς μὲν γὰρ κἂν πεπειρᾶσθαί ποτε ἀνδρείας, τοῦτον δὲ ἐξ ἀρχῆς εὐθὺς ἀποκεκόφθαι καὶ ἀμφίβολόν τι ζῷον εἶναι κατὰ ταὐτὰ ταῖς κορώναις, αἳ μήτε περιστεραῖς μήτε κόραξιν ἐναριθμοῖντο ἄν,

Λυκῖνος -

τοῦ δʼ οὐ σωματικὴν λέγοντος εἶναι τὴν κρίσιν, ἀλλὰ τῆς ψυχῆς καὶ τῆς γνώμης ἐξέτασιν δεῖν γίγνεσθαι καὶ τῆς τῶν δογμάτων ἐπιστήμης. εἶθʼ ὁ Ἀριστοτέλης ἐκαλεῖτο μάρτυς τοῦ λόγου, εἰς ὑπερβολὴν θαυμάσας Ἑρμείαν τὸν εὐνοῦχον τὸν ἐκ τοῦ Ἀταρνέως τύραννον ἄχρι τοῦ καὶ θύειν αὐτῷ κατὰ ταὐτὰ τοῖς θεοῖς. καί τι καὶ ἐτόλμα προστιθέναι ὁ Βαγώας τοιοῦτον, ὡς πολὺ ἐπιτηδειότερος τοῖς νέοις εὐνοῦχος διδάσκαλος οὐδὲ διαβολήν τινα πρὸς αὐτοὺς ἐνδέξασθαι δυνάμενος οὐδὲ τὸ τοῦ Σωκράτους ἐκεῖνο ἔγκλημα παθεῖν ἂν ὡς διαφθείρων τὰ μειράκια. ἐπεὶ δὲ καὶ εἰς τὸ ἀγένειον μάλιστα ἐσκώφθη, χαριέντως τοῦτο, ὡς γοῦν ᾤετο, προσέρριψεν· εἰ γὰρ ἀπὸ πώγωνος, ἔφη, βαθέος κρίνεσθαι δέοι τοὺς φιλοσοφοῦντας, τὸν τράγον ἂν δικαιότερον προκριθῆναι πάντων.

+

τοῦ δὲ οὐ σωματικὴν λέγοντος εἶναι τὴν κρίσιν, ἀλλὰ τῆςἁλλὰ τῆς Harmon: ἄλλʼ ἀλκὴν MSS. ψυχῆς καὶ τῆς γνώμης ἐξέτασιν δεῖν γίγνεσθαι καὶ τῆς τῶν δογμάτων ἐπιστήμης. εἶθʼ ὁ Ἀριστοτέλης ἐκαλεῖτο μάρτυς τοῦ λόγου, εἰς ὑπερβολὴν θαυμάσας Ἑρμείαν τὸν εὐνοῦχον τὸν ἐκ τοῦ Ἀταρνέως τύραννον ἄχρι τοῦ καὶ θύειν αὐτῷ κατὰ ταὐτὰ τοῖς θεοῖς. καί τι καὶ ἐτόλμα προστιθέναι ὁ Βαγώας τοιοῦτον, ὡς πολὺ ἐπιτηδειότερος τοῖς νέοις εὐνοῦχος διδάσκαλος οὐδὲ διαβολήν τινα πρὸς αὐτοὺς ἐνδέξασθαι δυνάμενος οὐδὲ τὸ τοῦ Σωκράτους ἐκεῖνο ἔγκλημα παθεῖν ἂν ὡς διαφθείρων τὰ μειράκια. ἐπεὶ δὲ καὶ εἰς τὸ ἀγένειον μάλιστα ἐσκώφθη, χαριέντως τοῦτο, ὡς γοῦν ᾤετο, προσέρριψεν· εἰ γὰρ ἀπὸ πώγωνος, ἔφη, βαθέος κρίνεσθαι δέοι τοὺς φιλοσοφοῦντας, τὸν τράγον ἂν δικαιότερον προκριθῆναι πάντων.

Λυκῖνος -

ἐν τούτῳ τρίτος ἄλλος παρεστώς — τὸ δὲ ὄνομα ἐν ἀφανεῖ κείσθω — καὶ μήν ἔφη, ὦ ἄνδρες δικασταί, οὑτοσὶ ὁ τὰς γνάθους λεῖος καὶ τὸ φώνημα γυναικεῖος καὶ τὰ ἄλλα εὐνούχῳ ἐοικὼς εἰ ἀποδύσαιτο, πάνυ ἀνδρεῖος ὑμῖν φανεῖται· εἰ δὲ μὴ ψεύδονται οἱ περὶ αὐτοῦ λέγοντες, καὶ μοιχὸς ἑάλω ποτέ, ὡς ὁ ἄξων φησίν, ἄρθρα ἐν ἄρθροις ἔχων. ἀλλὰ τότε μὲν ἐς τὸν εὐνοῦχον ἀναφυγὼν καὶ τοῦτο κρησφύγετον εὑρόμενος ἀφείθη, ἀπιστησάντων τῇ κατηγορίᾳ τῶν τότε δικαστῶν ἀπό γε τῆς φανερᾶς ὄψεως· νῦν δὲ κἂν παλινῳδῆσαί μοι δοκεῖ τοῦ προκειμένου μισθοῦ ἕνεκα.

+

ἐν τούτῳ τρίτος ἄλλοςὁ θεμιστοκλῆς ΝΓ2 (marginal). παρεστώς — τὸ δὲ ὄνομα ἐν ἀφανεῖ κείσθω — καὶ μήν ἔφη, ὦ ἄνδρες δικασταί, οὑτοσὶ ὁ τὰς γνάθους λεῖος καὶ τὸ φώνημα γυναικεῖος καὶ τὰ ἄλλα εὐνούχῳ ἐοικὼς εἰ ἀποδύσαιτο, πάνυ ἀνδρεῖος ὑμῖν φανεῖται· εἰ δὲ μὴ ψεύδονται οἱ περὶ αὐτοῦ λέγοντες, καὶ μοιχὸς ἑάλω ποτέ, ὡς ὁ ἄξων φησίν, ἄρθρα ἐν ἄρθροις ἔχων. ἀλλὰ τότε μὲν ἐς τὸν εὐνοῦχον ἀναφυγὼν καὶ τοῦτο κρησφύγετον εὑρόμενος ἀφείθη, ἀπιστησάντων τῇ κατηγορίᾳ τῶν τότε δικαστῶν ἀπό γε τῆς φανερᾶς ὄψεως· νῦν δὲ κἂν παλινῳδῆσαί μοι δοκεῖ τοῦ προκειμένου μισθοῦ ἕνεκα.

Λυκῖνος -

τούτων δὴ λεγομένων παρὰ πάντων μέν γέλως ἐγίγνετο, ὡς τὸ εἰκός. Βαγώας δὲ μᾶλλον ἐταράττετο καὶ παντοῖος ἦν, ἐς μυρία τρεπόμενος χρώματα καὶ ψυχρῷ τῷ ἱδρῶτι ῥεόμενος, καὶ οὔτε συγκατατίθεσθαι τῷ περὶ τῆς μοιχείας ἐγκλήματι καλῶς ἔχειν ᾤετο οὔτε ἀχρεῖον αὑτῷ τὴν κατηγορίαν ταύτην ἐς τὸν παρόντα ἀγῶνα ἡγεῖτο εἶναι.

+

τούτων δὴ λεγομένων παρὰ πάντων μὲν γέλως ἐγίγνετο, ὡς τὸ εἰκός. Βαγώας δὲ μᾶλλον ἐταράττετο καὶ παντοῖος ἦν, ἐς μυρία τρεπόμενοςτρεπόμενος (Bekker): τραππκόμενος ΓΕ. χρώματα καὶ ψυχρῷ τῷ ἱδρῶτι ῥεόμενος, καὶ οὔτε συγκατατίθεσθαι τῷ περὶπερὶ not in ΩΝ. τῆς μοιχείας ἐγκλήματι καλῶς ἔχειν ᾤετο οὔτε ἀχρεῖον αὑτῷ τὴν κατηγορίαν ταύτην ἐς τὸν παρόντα ἀγῶνα ἡγεῖτο εἶναι.

Πάμφιλος -

γελοῖα, ὦ Λυκῖνε, ὡς ἀληθῶς ταῦτα καὶ ἔοικεν οὐ τὴν τυχοῦσαν ὑμῖν διατριβὴν παρεσχῆσθαι. τὸ δʼ οὖν τέλος τί ἐγένετο καὶ πῶς ἔγνωσαν ὑπὲρ αὐτῶν οἱ δικασταὶ;

+

γελοῖα, ὦ Λυκῖνε, ὡς ἀληθῶς ταῦτα καὶ ἔοικεν οὐ τὴν τυχοῦσαν ὑμῖν διατριβὴν παρεσχῆσθαι. τὸ δʼ οὖν τέλος τί ἐγένετο καὶ πῶς ἔγνωσαν ὑπὲρ αὐτῶν οἱ δικασταί;

Λυκῖνος -

οὐχ ὁμόψηφοι πάντες ἦσαν, ἀλλʼ οἱ μὲν ἠξίουν ἀποδύσαντας αὐτὸν ὥσπερ τοὺς ἀργυρωνήτους ἐπισκοπεῖν εἰ δύναται φιλοσοφεῖν τά γε πρὸς τῶν ὄρχεων· οἱ δὲ ἔτι γελοιότερον μεταστειλαμένους τινὰς τῶν ἐξ οἰκήματος γυναικῶν κελεύειν αὐτὸν συνεῖναι καὶ ὀπυίειν, καί τινα τῶν δικαστῶν τὸν πρεσβύτατόν τε καὶ πιστότατον ἐφεστῶτα ὁρᾶν εἰ φιλοσοφεῖ. μετὰ δὲ ἐπεὶ πάντας ὁ γέλως κατεῖχε καὶ οὐδεὶς ὅστις οὐ τὴν γαστέρα ἤλγει βρασσόμενος ὑπʼ αὐτοῦ, ἔγνωσαν ἀναπόμπιμον ἐς τὴν Ἰταλίαν ἐκπέμψαι τὴν δίκην.

+

οὐχ ὁμόψηφοι πάντες ἦσαν, ἀλλʼ οἱ μὲν ἠξίουν ἀποδύσαντας αὐτὸν ὥσπερ τοὺς ἀργυρωνήτους ἐπισκοπεῖν εἰ δύναταιδύναται ΓΝ: δόναιτο (EC) vulg. φιλοσοφεῖν τά γε πρὸς τῶν ὄρχεων· οἱ δὲ ἔτι γελοιότερον μεταστειλαμένους τινὰς τῶν ἐξ οἰκήματος γυναικῶν κελεύειν αὐτὸν συνεῖναι καὶ ὀπυίειν, καί τινα τῶν δικαστῶν τὸν πρεσβύτατόν τε καὶ πιστότατον ἐφεστῶτα ὁρᾶν εἰ φιλοσοφεῖ. μετὰ δὲ ἐπεὶ πάντας ὁ γέλως κατεῖχε καὶ οὐδεὶς ὅστις οὐ τὴν γαστέρα ἤλγει βρασσόμενος ὑπʼ αὐτοῦ, ἔγνωσαν ἀναπόμπιμον ἐς τὴν Ἰταλίαν ἐκπέμψαι τὴν δίκην.
Λυκῖνος -

καὶ νῦν ἅτερος μὲν πρὸς τὴν τῶν λόγων ἐπίδειξιν, ὥς φασιν, γυμνάζεται καὶ παρασκευάζεται καὶ κατηγορίαν συγκροτεῖ καὶ τὸ τῆς μοιχείας ἔγκλημα ὑποκινεῖ, ἐναντιώτατον αὑτῷ καὶ οὗτος κατὰ τοὺς φαύλους τῶν ῥητόρων τοῦτο ποιῶν καὶ εἰς τοὺς ἄνδρας τὸν ἀντίδικον ἐκ τοῦ ἐγκλήματος καταλέγων· τῷ Βαγώᾳ δὲ ἕτερα, ὥς φασι, μέλει καὶ ἀνδρίζεται τὰ πολλὰ καὶ διὰ χειρὸς ἔχει τὸ πρᾶγμα καὶ τέλος κρατήσειν ἐλπίζει ἢν ἐπιδείξῃ ὡς οὐδὲν χείρων ἐστὶν τῶν τὰς ἵππους ἀναβαινόντων ὄνων. αὕτη γάρ, ὦ ἑταῖρε, φιλοσοφίας ἀρίστη κρίσις ἔοικεν εἶναι καὶ ἀπόδειξις ἀναντίλεκτος. ὥστε καὶ τὸν υἱὸν — ἔτι δέ μοι κομιδῇ νέος ἐστὶν — εὐξαίμην ἂν οὐ τὴν γνώμην οὐδὲ τὴν γλῶτταν ἀλλὰ τὸ αἰδοῖον ἕτοιμον ἐς φιλοσοφίαν ἔχειν.

+

καὶ νῦν ἅτερος μὲν πρὸς τὴν τῶν λόγων ἐπίδειξιν, ὥς φασιν, γυμνάζεται καὶ παρασκευάζεται καὶ κατηγορίαν συγκροτεῖ καὶ τὸ τῆς μοιχείας ἔγκλημα ὑποκινεῖ, ἐναντιώτατον αὑτῷ καὶ οὗτος κατὰ τοὺς φαύλους τῶν ῥητόρων τοῦτο ποιῶν καὶ εἰς τοὺς ἄνδρας τὸν ἀντίδικον ἐκ τοῦ ἐγκλήματος καταλέγων· τῷ Βαγώᾳ δὲ ἕτερα, ὥς φασι, μέλει καὶ ἀνδρίζεται τὰ πολλὰ καὶ διὰ χειρὸς ἔχει τὸ πρᾶγμα καὶ τέλος κρατήσειν ἐλπίζει ἢν ἐπιδείξῃ ὡς οὐδὲν χείρων ἐστὶν τῶν τὰς ἵππους ἀναβαινόντων ὄνων. αὕτη γάρ, ὦ ἑταῖρε, φιλοσοφίας ἀρίστη κρίσις ἔοικεν εἶναι καὶ ἀπόδειξις ἀναντίλεκτος. ὥστε καὶ τὸν υἱὸν — ἔτι δέ μοι κομιδῇ νέος ἐστίν — εὐξαίμην ἂν οὐ τὴν γνώμην οὐδὲ τὴν γλῶτταν ἀλλὰ τὸ αἰδοῖον ἕτοιμον ἐς φιλοσοφίαν ἔχειν.
diff --git a/data/tlg0062/tlg048/__cts__.xml b/data/tlg0062/tlg048/__cts__.xml index 348111bfe..08fb54280 100644 --- a/data/tlg0062/tlg048/__cts__.xml +++ b/data/tlg0062/tlg048/__cts__.xml @@ -1,11 +1,17 @@ - + De astrologia - - + + Περὶ τῆς Ἀστρολογίας Lucian, Vol. 5. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1936. - - \ No newline at end of file + + + Astrology + Lucian, Vol. 5. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1936. + + + + diff --git a/data/tlg0062/tlg048/tlg0062.tlg048.perseus-eng1.xml b/data/tlg0062/tlg048/tlg0062.tlg048.perseus-eng1.xml new file mode 100644 index 000000000..33a37d8f9 --- /dev/null +++ b/data/tlg0062/tlg048/tlg0062.tlg048.perseus-eng1.xml @@ -0,0 +1,551 @@ + + + + + + +Astrology +Lucian of Samosata +Austin Morris Harmon, 1878-1950 +National Endowment for the Humanities +Gregory Crane + +Gregory Crane +OCRd, tagged and added initial corrections to the text + + + +Perseus Digital Library +tlg0062.tlg001.1st1K-eng1.xml + +Available under a Creative Commons Attribution-ShareAlike 4.0 International License + +2023 +Trustees of Tufts University +United States + + + + + +Lucian + + +Austin Morris Harmon + + +Lucian of Samosata + +Trustees of Tufts University +Cambridge, MA +1936 + +5 + +The Hathi Trust + + + + + +

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This pointer pattern extracts section.

+ + + + + +Greek +Latin + + + + + + + + +
+Astrology

A mock eulogy of judicial astrology, put into the mouth of +some ancient worthy who used the Ionic dialect, almost +certainly Democritus, the peer of Herodotus in Ionic prose +style and the author, according to Cicero (de Divin., I, 42), +of a treatise on extispicy. The thing is so clever that it has +duped almost everyone, including myself (I, ix), into taking +it in earnest and proclaiming it spurious. Its Lucianic +origin, however, is apparent if one looks closely enough. +Orpheus, elsewhere in Lucian given a leading part in the +introduction of philosophy (p. 65) and of dancing (p. 229) into +Greece, is here the promulgator of astrology—but not “unto +elucidation.” Odysseus in the lower world13 so eager to hear +what Tiresias may have to say that he “endures to see his +mother’s shadow athirst,” no doubt like to die of it, even as +Tantalus (Funerals, 8: IV, 116). The novel assumption that +different peoples of Egypt worship different signs of the Zodiac +serves to explain not only the animal shapes of their gods— +a topic to which Lucian mischievously keeps recurring (cf. +pp. 431 f., and III, 168), but the taboo upon fish to which, +with Herodotean reticence as to its reason, he alludes in the +Goddesse of Surrye, 14 (IV, 356). The same fondness for +rationalizing myths with a twinkle in his eye, which elsewhere +turns not only Proteus but Empusa into pantomimic dancers +(pp. 231f.), here asserts itself with complete abandon, in an +astrological sense, even to the point of including Pasiphae +among theadepts. And when sheer love of story-telling seduces +him into repeating a favourite tale, that of Phaethon, his style +betrays him utterly (cf. Amber, and Dialogues of the Gods, 25). +It is only mock eulogy, but still, in spite of the fun in it, +not quite meant as satire or parody. It is primarily a bal ala +literary exercise of the same nature as the first and second +Phalaris, in which the fun is incidental—a Lucianic “parergy.”” +To get something of the effect, the translation is intended +to carry a suggestion of Sir Thomas Browne as. he appears +in the Vulgar Errors.

 +

+ + +This treatise concerneth heaven and the stars, yet +not the stars themselves nor heaven itself, but the +auspiciall verity that from them assuredly entereth +into the life of man. My discourse containeth not +counsell, nor proffereth instruction how to ply this +auspiciall art, but my aim is to chide those learned +men who cultivate and expose unto their disciples all +other studies, but neither esteem nor cultivate +astrology. +

+ +

+Although the science is ancient, not come +to us newly, but the creation of divinely favoured +kings of antiquity, yet men of these daies, through +ignorance, supinity, and mislike of labour, hold +opinions repugnant unto theirs, and when they +encounter men that make false prognostickes, they +impeach the stars and contemne astrology itself, +which they consider neither sound nor veridicall but a +vain and idle fiction; wherein, as I think, the +judge unjustly. For a wright’s unskillfullness +argueth not the wright’s art in error, nor a piper’s +untunefullness the art of musick devoid of sense. +Rather are they ignorant of their arts, and each of +these in itself rationall.

For the argument, cf. The Dance, 80.

+ + + +

+ +

+It was the Aethiopians that first delivered this +doctrine unto men. The ground thereof was in part +the wisdom of that nation, the Aethiopians being in +all else wiser than all men; but in part also the +benignity of their clime, since clear skyes and calm +weather ever invest them, and they are not subjected +to the vicissitudes of the yeere, but live in onely one +season.

In Lucian’s day current theory ascribed the origin of astronomy to the Egyptians. We must applaud his insight in favo the Ethiopians, since Diodorus (III, 2,1; doubtless on good authority) records that they were the first men, that they first taught people to worship the gods, that the Egyptians were their colonists, and that most of the Egyptian institutions were Ethiopian. And if, as we read in the Platonic Epinomis and in Macrobius (Comm. in Cic. Somn. Scip., I, 21, 9), the climate of Egypt is conducive to the study of the heavens, that of Ethiopia, naturally, would be far more so.

Therefore when they discerned, first of all, +that the moon hath not perpetually the same appearance, but carrieth a various aspect and changeth into +divers figures, they accounted the thing good reason +for wonder and empuzzlement. In consequence they +sought and found the cause thereof, that the lustre +of the moon is not her own but cometh to her from the +sun. +

+ +

+And they determined also the course of the +other stars, which we call planets or wanderers +because they alone of all the stars do move; also +their nature and potency, and the works that are +brought to pass by each of them. Also, they +ascribed names unto them, that yet were not +names, as they seemed, but symboles. +

+ +

+ +All which the Aethiopians observed in the skye, +and afterwards they transmitted their doctrine +incompleat to the Aegyptians. And the Aegyptians, +deriving from them the auspiciall art but half consummated, advanced it; and they indicated the +measure of each planet’s motion, and determined +the numericall extension of yeares and moneths and +hours. The moneths they measured by the moon + + + + + +and her cycle, the year by the sun and his revolution. + +

+ +

+And they devised other inventions much greater than +these. For they divided the entire skye and the +other stars that are inerrant and fixed, and do never +move, into twelve segments for such as move: which +they styled “houses,” although they resemble living +creatures, each patterned after the figure of a +different kind, whereof some are sea-monsters, some +humans, some wild beasts, some volatiles, some +juments. +

+ +

+For this reason, indeed, the Aegyptian deities are +portrayed in various aspects.

In accrediting the invention of the signs of the Zodiac to the Egyptians, our author is at one with his contemporaries (cf. Macrobius, loc. cit.), but in deriving from these signs the animal forms of the Egyptian gods, and in connecting the fishtaboo in that country with the constellation Pisces he presents the results of original research.

For it is not to be +supposed that all Aegyptians were wont to draw +prognosticks from all the twelve signs; but some +had one sign in use, others another. The ram is +reverenced by those who looked up unto Aries, fish +is not eaten by those who attached signality unto +Pisces, the goat is not slain by those who had knowledge of Capricorn, and the other creatures are +severally venerated by other folk. Assuredly the +bull too is adored in honour of the celestial Taurus, +and Apis, esteemed by them an object of the uttermost sanctity, depastureth their land, and they that +inhabit it vouchsafe him an oracle in token of the +auspiciality of Taurus. +

+ +

+Not long after, the Libyans also espoused the +science; for the Libyan oracle of Ammon was founded +in regard of the heavens and his knowledge thereof; + + + + +whence they represent Ammon with a ram’s head. +

+ +

+And the Babylonians came to know all these things, +even before the others, as they themselves say; but +I think that the science reached them long afterward.

In the Goddesse of Surrye (2) Lucian is similarly minded as to Babylonian claims of priority in religion; and in the Runaways Philosophy goes successively to India, Ethiopia, Egypt, Babylon, and Greece.

+

+ +

+As for the Greeks, they learned not a whit of +astrology either from the Aethiopians or from the +Aegyptians. It was Orpheus, the son of Oeagrus and +Calliope, that first declared these matters unto them, +but not at all plainly, nor did he bring the science +forth unto illucidation but unto ingannation and pious +fraude, such being the humour of the man.

It seems better established that Atlas was the first astronomer; cf. Cicero, 7’usc. Disp., V, 3, 8, and Vergil, Aen., I, 740. He taught the doctrine of the sphere to Heracles, and the fact that Heracles introduced it into Greece underlies the story of the golden apples of the Hesperides—so, at all events, says Diodorus. Orpheus, however, was no doubt a very active person in many ways; e.g. in connection with philosophy (Runaways, 8) and very likely dancing (Dance, 15), and the mathematician Nicomachus of Gerasa (pp. 241, 271, 274 Jan.), Lucian’s contemporary, agrees with him that the lyre of Orpheus had seven strings to match the number of the planets and played the harmony of the spheres.

_ For he +made a harp and exposed his mystick rites in poesy +and his theology in song; and the harp, that had +seven chords, discoursed the harmony of the errant +spheres. It was by investigating and ventilating +these matters that he enchanted and enthralled all +creatures; for he regarded not that harp of his nor +yet concerned himselfe with other musick, but this +was the mightie harp of Orpheus,

The thought is that the planets form the only musical instrument and render the only music in which Orpheus, as primarily an astronomer, had any real interest.

and to honour +these things, the Greeks set apart a station in the +heavens and numerous stars are denominated +Orpheus his harp.

+ +

+If ever you see Orpheus pictured in mosaick stones +or in pigment, he sitteth in the centre, in the simili- + + + + + + + +tude of one that sings, holding in his hands the harp, +and about him stand numberless creatures, among +which a bull, a man, a lion, and others after their +kind. When you see these, bethink you, pray, what +his song was, what his harp, and what the bull or +the lion that giveth ear to him. And if you would +know the originalls that I speak of, you may behold +each of them in the heavens. +

+ +

+They say, moreover, that Tiresias, a Boeotian +man, whose fame as touching prophecie is greatly +cried up, declared, unto the Greeks that of the errant +stars some are masle, some female, and that they +do not engender like effects; wherefore they fable +that Tiresias himself was bisexous and amphibious, +now masle, now female.

Here again we have “indepeniiont thought.” A widely variant explanation of the myth had previously been offered by Cephalio (cf. J. Malalas, Chron., p. 40, 1, in the Bonn ition), according to which Tiresias was a student of medicine who concerned himself with the mysteries of parturition.

+

+ +

+When Atreus and Thyestes contended for the +throne of their fathers, even then, it is plain, the +Greeks set great store by astrologie and celestial +lore; and the commonwealth of Argos determined +that which ever of them was more excellent than the +other in this lore should bear rule. Thereupon +Thyestes indicated and made manifest unto them the +Ram in the heavens, in consequence whereof they +fable that Thyestes had a golden lamb. But Atreus +declared the doctrine of the sun and its risings, that +the sun and the First Movable

The firmament, or orb, of the fixed stars. This was thought of as revolving from East to West. The sun particited, to be sure, in its motion, but had a contrary motion of is own, which was compared to that of an ant walking on the rim of a moving wheel in the direction contrary to the wheel’s motion.

do not course in the +same direction, but rowle contrariwise to one another + + + + + + +and that which now seemeth his setting, being a +setting of the First Movable, is a rising of the sun. +At his saying this, the men of Argos made him their +king, and great renown for learning became his.

Previous authors left this topic to Lucian “incomplete.” That Atreus owed his kingship to his discovery of the retrograde motion of the sun was known not only to Polybius (XXXIV, beginning) but even to Sophocles and Euripides, according es enter on arate (Achilleus: Maass, Comm. in Arat., p. 28). It remained for Lucian to point out that Thyestes was an astronomer also, the discoverer of the constellation Aries, and to add a touch of paradox to the other doctrine with his suggestion that inasmuch as the sun’s proper motion is from West to East, he is really going upward, and therefore rising, when he sets, and downward, or setting, when he rises.

+

+ +

+Concerning Bellerophon also I am of this opinion: +that he had a volatile as horse I do not at all believe, +but conceive that he pursued this wisdom and raised +his thoughts on high and held conversation with the +stars, and thus ascended unto heaven by means +not of his horse but of his wit. +

+ +

+The same may be said of Phrixus, the son of +Athamas, that is fabled to have ridden through the +ayr upon a golden ram. And certainly of Daedalus +the Athenian; although his story be strange, yet +methinks it is not without relation unto astrology, but +rather he practised it constantly himself and taught +it unto his son. +

+ +

+But because Icarus was governed +by youth and audacity, and sought not the attainable +but let his minde carry him into the zenith, he came +short of truth and defected from reason and was +precipitated into a sea of unfathomable perplexities. +But the Greeks tell an idle myth of him and loosely +call a golfe of their sea Icarian after his name. +

+ +

+Doubtless Pasiphae also, hearing from Daedalus +of the Bull that appeareth amongst the constellations +and of Astrology itself, fell in love with the doctrine ; + + + + + +whence they derive the belief that Daedalus conjoined her in wedlock with the bull.

The reader will not fail to note how neatly this explanation of the Pasiphae myth puts a colophon upon Lucian’s masterly treatment of the flight-legends, which is entirely his own.

+

+ +

+Again, there be-those who, dissecting the science +into parts, have made different discoveries, some +collecting the particulars of the moon, some those of +Jupiter, and some those of the sun, concerning their +course and motion and potency. +

+ +

+So Endymion +established the motions of the moon,

We are indebted to Germanicus, in his commentary on Aratus, for the information that Mnaseas of Sicyon credited Endymion with the discovery of the course of the moon. Having found the key to the flight-legends, it was easy for Lucian to supply a pendant to Endymion in Phaethon.

+

+ +

+so Phaeton +inferred the course of the sun; yet not strictly, but +left the theory incompleat at his death. Ignorant +of this, men believe that Phaeton was Helius his son, +and they relate a story of him that is not at all +credible. Going, say they, unto Helius, his father, +he asked to drive the car of light; whiche he suffered +him to do, and also instructed him in the manner +of its governance. But when Phaeton mounted the +car, because of youth and inexpertness he drove +now close to earth, now at a vast remove; and men +were being destroyed both by cold and by heat that +passed endurance. Thereupon, Jupiter in wrath smote +Phaeton with a great bolt of lightning. After his +fall his sisters surrounding him made great dole until +they transmuted themselves, and now they are trees +of black poplar and distil amber over him in place of +tears. These things were not so, and it consisteth +not with piety to believe in them; Helius begat no +son, and no son of his perished. + + + + +

+ +

+But the Greeks relate many other fabulosities— +which I do not credit at all. For how doth it consist +with piety to believe that Aeneas was the’son of +Venus, Minos of Jupiter, Ascalaphus of Mars, or +Autolycus of Mercury? Nay, these were each and +all divinely favoured, and at their birth one of them +was under the regard of Venus, another of Jupiter, +another of Mars. For what powers soever are in +their proper houses at the moment of birth into this +life, those powers like unto parents make men +answerable to them in all respects, in complexion, +in figure, in workes, and in humour. So Minos +became a king because Jupiter was in his ascendancy, +Aeneas fair by the will of Venus, and Autolycus a +theef, whose theevery came to him from Mercury. +

+ +

+Moreover, it is not true, neither, that Jupiter put +Saturn in chaines or threw him into Tartarus or otherwise mistreated him as men credit. Nay, Saturn +moveth in the extream orbe, far away from us, and +his motion is sluggish and not easy to be apprehended +ocularly by human kind, whence they say that he +holdeth still as if fettered ; and the vast abyss of the +ayr is called Tartarus. +

+ +

+’Tis chiefly from the verses of Homer the poet and +of Hesiod that we may learn that antiquity holdeth +with the astrologers. When he describeth the chain +of Jupiter

Homer, in the Iliad, VIII, 18-26: Zeus, boasting of his strength, says that if a golden “chain should be let down from heaven and all the other gods and ni agi should lay hold of it, they could not pull him down, but he could pull them up, along with the earth and the sea, fasten the chain about the peak of Olympus, and leave everything hanging. Socrates in the Theaetetus, 153A, says that by the golden chain Homer means nothing else than the sun; others, according to Hysteria (695, 9), took him to mean the orbits of the planets.

and the kine of the Sun, which I con- + + + + + +ceive to be daies,

Odyssey, XI, 104 ff.; XII, 260 ff.

and the cities that Vulcan made +upon the shield, and the choir, and the vineyard

Iliad, XVII, 490 (the cities); 561 (the vineyard); 590 (the chorus). Following these words there appears to be a break in the text which very probably has deprived us of Lucian’s allegorical explanation. It is easy to see that the chorus would be the planetary song and dance (cf. Dance, § 7), but the astronomical significance of the cities and the vineyard is just a bit obscure.

... +All that he hath said of Venus and of Mars his +passion, is also manifestly composed from no other +source than this science. Indeed, it is the conjunction of Venus and Mars that createth the poetry of +Homer. And in other verses he distinguished the +duties of each, saying unto Venus, + + + +Nay, be it thine to control the delightsome duties +of wedlock, + + + +and anent those of warfare, + + + +These shall all be the care of impetuous Mars and +Minerva. + +Iliad, V, 429, 430. + +

+ +

+Discerning all these things, the ancients had divination in very great use and counted it no parergy, but +would found no cities, invest themselves with no +ramparts, slay no men, wed no women, untill they +had been advised in all particulars by diviners. And +certainly their oracles were not aloof from astrology, +but at Delphi a virgin hath the office of prophet +in token of the celestial Virgin, and a serpent +giveth voice beneath the tripod because a Serpent +giveth light among the stars, and at Didymi also +the oracle of Apollo hath its name, methinks, from +the heavenly Twins.

Modern philology soberly rejects the happy thought that Didyma (Dids i) owes its name to the constellation Didymi (Gemini), and explains that the name is Carian, like Idyma, Sidyma, Loryma, etc. (Birchner, in Pauly-Wissowa, 3.v.).

+ + + + + + +

+ +

+So firmly did they believe divination a thing most +sacred, that when Ulysses, wearied of wandering, +took a phansie to learn the truth as touching his +affaires, he went off unto Hell, not “to behold dead +men and a land that is joyless,”

Odyssey, XI, 94.

but because he would +come to speech with Tiresias. And when he was +come to the place whereunto Circe directed him, and +had dug his pit and slain his sheep, although many dead +that were by, and amongst them his own mother, +were fain to drink of the blood, he suffered none of +them, not even his very mother, until he had wet the +throstle of Tiresias and constrained him to deliver +the prophecy, verily enduring to behold his mother’s +shadow athirst. +

+ +

+For the Spartans, Lycurgus drew from the skye his +ordering of their whole polity and made it their law +never to leave their country, even to go to the wars, +before the moon should be at her full, for he conceited +that the potency of the moon is not the same when +she waxeth and when she waneth, and that all things +are subject unto her sway. +

+ +

+The Arcadians, however, +and none but they, would have naught of this and +yeelded no honour unto astrologie ; and in their folly +they affirm that they are older than the moon. +

+ +

+Whereas our forbears were so mightily enamoured +of divination, among this generation there be some +who say that it is an impossibility for mankind to +conceive a useful purpose of astrologie. It is neither +credible, say they, nor truthful, and Mars and Jupiter +do not move in the skye for our sake, but are nothing + + + + +at all solicitous of the affairs of men, wherewith +they have naught in common, but accomplish their +courses independently, through a necessitude of revolving. +

+ +

+And others affirm that astrologie, although +not untruthful, is unprofitable, insomuch as divination will not alter that which draweth nigh by decree +of the fates.

Among those who so argue is Lucian’s Cyniscus in Zeus Catechized, 12-14 (II, 76f).

+

+ +

+To both these opinions I may answer that although +the stars do verily absolve their own course in the +skye, none the less as a parergy or incidental of their +motion each event among us cometh to pass. Or +will you have it that although if a horse run or +birds or humans move, pebbles are flung up and +strawes set astir by the wind of their motion, yet the +gyration of the stars bringeth naught else to pass? +And that whereas from a little fire an effluxion cometh +to us, although the fire burneth not for our sake at all +and is not a whit sollicitous that we be warmed, yet +from the stars we receive no effluxion whatever? +Furthermore, astrologie is indeed impotent to convert bad into good, or to effect mutation in any of the +effluents, yet is it profitable to those that employ +it, in so much as the good, when they know that it is +to come, delighteth them long beforehand, while the +bad they accept readily, for it cometh not upon them +unawares, but in vertue of contemplation and expectance is deemed easie and light. That is my opinion +in the matter of astrology. + + + +

+ + diff --git a/data/tlg0062/tlg048/tlg0062.tlg048.perseus-grc2.xml b/data/tlg0062/tlg048/tlg0062.tlg048.perseus-grc2.xml index c496ec309..b582da62d 100644 --- a/data/tlg0062/tlg048/tlg0062.tlg048.perseus-grc2.xml +++ b/data/tlg0062/tlg048/tlg0062.tlg048.perseus-grc2.xml @@ -7,17 +7,19 @@ Περὶ τῆς Ἀστρολογίας Lucian -A. M. Harmon +Austin Morris Harmon, 1878-1950 Perseus Project, Tufts University Gregory Crane Prepared under the supervision of Bridget Almas Lisa Cerrato +Gregory Crane Rashmi Singhal The National Endowment for the Humanities +Harvard Library Arcadia Fund Google Digital Humanities Awards Program @@ -29,14 +31,14 @@ tlg0062.tlg048.perseus-grc2.xml Available under a Creative Commons Attribution-ShareAlike 4.0 International License - + Lucian Lucian -A. M. Harmon +Austin Morris Harmon, 1878-1950 Cambridge, MA Harvard University Press @@ -52,13 +54,13 @@ - +

optical character recognition

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This pointer pattern extracts section.

@@ -68,7 +70,7 @@ --> - + Greek @@ -78,19 +80,20 @@ EpiDoc and CTS conversion and other cleanup - +
+ΠΕΡΙ ΤΗΣ ΑΣΤΡΟΛΟΓΙΗΣἀστρολογίας MSS.
-

ἀμφι τε ὀνρανοὺ ἀμφί τε ἀστβρων ἡ γραφη, οὐκ αὐτῶν ἀστέρων οὐδʼ αὐτοῦ πβρι ὀνρανού, ἀλλὰ μαντείης καὶ ἀληθείης, ἣ δὴ ἐκ τουτέων ἐς ἀνθρώπων βίον ἔρχεται. ὁ δέ μοι λόγος οὐκ ὑποθημοσύνην ἔχει οὐδὲ διδασκαλίην ἐπαγγέλλεται ὅκως ταύτην τὴν μαντοσύνην διενεκτέον, ἀλλὰ μέμφομαι ὁκόσοι σοφοὶ ἐόντες τὰ μὲν ἄλλα ἐπασκέουσι καὶ παισὶ τοῖς ἑωυτῶν ἀπηγέονται, μούνην δὲ ἀστρολογίην οὔτε τιμέουσιν οὔτε ἐπασκέουσιν.

+

Ἀμφί τε οὐρανοῦ ἀμφί τε ἀστέρων ἡ γραφή, οὐκ αὐτῶν ἀστέρων οὐδʼ αὐτοῦ πέρι οὐρανοῦ, ἀλλὰ μαντείης καὶ ἀληθείης, ἣ δὴ ἐκ τουτέων ἐς ἀνθρώπων βίον ἔρχεται. ὁ δέ μοι λόγος οὐκ ὑποθημοσύνην ἔχει οὐδὲ διδασκαλίην ἐπαγγέλλεται ὅκως ταύτην τὴν μαντοσύνην διενεκτέον, ἀλλὰ μέμφομαι ὁκόσοι σοφοὶ ἐόντες τὰ μὲν ἄλλα ἐπασκέουσι καὶ παισὶπαισὶ du Soul: πᾶσι MSS. τοῖς ἑωυτῶν ἀπηγέονται, μούνην δὲ ἀστρολογίην οὔτε τιμέουσιν οὔτε ἐπασκέουσιν.

-

καὶ ἡ μὲν σοφίη παλαιὴ οὐδὲ νέον ἐς ἡμέας ἀπίκετο, ἀλλʼ ἔστιν ἔργον ἀρχαίων βασιλέων θεοφιλέων. οἱ δὲ νῦν ἀμαθίῃ καὶ ῥᾳθυμίῃ καὶ προσέτι μισοπονίῃ κείνοισί τε ἀντίξοα φρονέουσι καὶ εὖτʼ ἂν ἀνδράσιν ἐπικυρέωσιν ψεύδεα μαντευομένοις, ἄστρων τε κατηγορέουσιν καὶ αὐτὴν ἀστρολογίην μισέουσιν, οὐδέ μιν οὔτε ὑγιέα οὔτε ἀληθέα νομίζουσιν, ἀλλὰ λόγον ψευδέα καὶ ἀνεμώλιον, οὐ δικαίως, ἐμοὶ δοκέει, φρονέοντες· οὐδὲ γάρ τέκτονος ἀϊδρίη τεκτοσύνης αὐτῆς ἀδικίη οὐδὲ αὐλητέω ἀμουσίη μουσικῆς ἀσοφίη, ἀλλʼ οἱ μὲν ἀμαθέες τῶν τεχνῶν, ἑκάστη δʼ ἐν ἑωυτῇ σοφή.

+

καὶ ἡ μὲν σοφίη παλαιὴ οὐδὲ νέον ἐς ἡμέας ἀπίκετο, ἀλλʼ ἔστιν ἔργον ἀρχαίων βασιλέων θεοφιλέων. οἱ δὲ νῦν ἀμαθίῃ καὶ ῥᾳθυμίῃ καὶ προσέτι μισοπονίῃ κείνοισί τε ἀντίξοα φρονέουσι καὶ εὖτʼ ἂν ἀνδράσιν ἐπικυρέωσιν ψεύδεα μαντευομένοις,μαντευομένοις ΕΩΝ : -όμενοι ΓΖ. ἄστρων τε κατηγορέουσιν καὶ αὐτὴν ἀστρολογίην μισέουσιν, οὐδέ μιν οὔτε ὑγιέα οὔτε ἀληθέα νομίζουσιν, ἀλλὰ λόγον ψευδέα καὶ ἀνεμώλιον, οὐ δικαίως, ἐμοὶ δοκέει,δοκέειν ΕΝ. φρονέοντες· οὐδὲ γὰρ τέκτονος ἀϊδρίη τεκτοσύνης αὐτῆς ἀδικίη οὐδὲ αὐλητέω ἀμουσίη μουσικῆς ἀσοφίη, ἀλλʼ οἱ μὲν ἀμαθέες τῶν τεχνῶν, ἑκάστη δʼ ἐν ἑωυτῇ σοφή.

-

πρῶτον μὲν ὦν Αἰθίοπες τόνδε τὸν λόγον ἀνθρώποισι κατεστήσαντο. αἰτίη δὲ αὐτέοισι τὰ μὲν ἡ σοφίη τοῦ ἔθνεος — καὶ γὰρ τἄλλα τῶν ἄλλων σοφώτεροι Αἰθίοπες — τὰ δὲ καὶ τῆς οἰκήσιος ἡ εὐμοιρίη· αἰεὶ γὰρ σφέας εὐδίη καὶ γαληναίη περικέαται, οὐδὲ τῶν τοῦ ἔτεος τροπέων ἀνέχονται, ἀλλʼ ἐν μιῇ ὥρῃ οἰκέουσιν. ἰδόντες ὦν πρῶτα τὴν σεληναίην οὐκ ἐς πάμπαν ὁμοίην φαινομένην, ἀλλὰ πολυειδέα τε γιγνομένην καὶ ἐν ἄλλοτε ἄλλῃ μορφῇ τρεπομένην, ἐδόκεεν αὐτέοισιν τὸ χρῆμα θωύματος καὶ ἀπορίης ἄξιον. ἔνθεν δὲ ζητέοντες εὗρον τουτέων τὴν αἰτίην, ὅτι οὐκ ἴδιον τῇ σεληναίῃ τὸ φέγγος, ἀλλὰ οἱ παρʼ ἠελίου ἔρχεται.

+

πρῶτον μὲν ὦνοὖν MSS. Αἰθίοπες τόνδε τὸν λόγον ἀνθρώποισι κατεστήσαντο. αἰτίη δὲ αὐτέοισι τὰ μὲν ἡ σοφίη τοῦ ἔθνεος — καὶ γὰρ τἄλλα τῶν ἄλλων σοφώτεροι Αἰθίοπες — τὰ δὲ καὶ τῆς οἰκήσιος ἡ εὐμοιρίη· αἰεὶ γὰρ σφέας εὐδίη καὶ γαληναίη περικέαται, οὐδὲ τῶν τοῦ ἔτεος τροπέων ἀνέχονται, ἀλλʼ ἐν μιῇ ὥρῃ οἰκέουσιν. ἰδόντες ὦν πρῶτα τὴν σεληναίην οὐκ ἐς πάμπαν ὁμοίην φαινομένην, ἀλλὰ πολυειδέα τε γιγνομένην καὶ ἐν ἄλλοτε ἄλλῃ μορφῇ τρεπομένην, ἐδόκεεν αὐτέοισιν τὸ χρῆμα θωύματος καὶ ἀπορίης ἄξιον. ἔνθεν δὲ ζητέοντες εὗρον τουτέων τὴν αἰτίην, ὅτι οὐκ ἴδιον τῇ σεληναίῃ τὸ φέγγος, ἀλλά οἱ παρʼ ἠελίου ἔρχεται.

εὗρον δὲ καὶ τῶν ἄλλων ἀστέρων τὴν φορήν, τοὺς δὴ πλάνητας ἡμεῖς καλέομεν — μοῦνοι γὰρ τῶν ἄλλων κινέονται — φύσιν τε αὐτῶν καὶ δυναστείην καὶ ἔργα τὰ ἕκαστος ἐπιτελέουσιν. ἐν δὲ καὶ οὐνόματα αὐτέοισιν ἐπέθεσαν, οὐκ οὐνόματα, ὅκως ἐδόκεον, ἀλλὰ σημήια.

@@ -99,77 +102,77 @@

ταῦτα μὲν ὦν Αἰθίοπες ἐν τῷ οὐρανῷ ἐπέβλεψαν, μετὰ δὲ γείτοσιν οὖσιν Αἰγυπτίοισιν ἀτελέα τὸν λόγον παρέδοσαν, Αἰγύπτιοι δὲ παρὰ σφέων ἐκδεξάμενοι ἡμιεργέα τὴν μαντικὴν ἐπὶ μέζον ἤγειραν, μέτρα τε τῆς ἑκάστου κινήσιος ἐσημήναντο καὶ ἐτέων ἀριθμὸν καὶ μηνῶν καὶ ὡρέων διετάξαντο. καὶ μηνῶν μὲν σφίσι μέτρον ἡ σεληναίη καὶ ἡ ταύτης ἀναστροφὴ ἐγένετο, ἔτεος δὲ ἠέλιος καὶ ἡ τοῦ ἠελίου περίφορος.

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οἱ δὲ καὶ ἄλλα ἐμήσαντο πολλὸν μέζω τουτέων ἐκ γὰρ δὴ τοῦ παντὸς ἠέρος καὶ ἀστέρων τῶν ἄλλων ἀπλανέων τε καὶ εὐσταθέων καὶ οὐδαμὰ κινεομένων δυώδεκα μοίρας ἐτάμοντο τοῖσι κινεομένοισι, καὶ οἰκία ζῷα ἐόντα ἕκαστον αὐτῶν ἐς ἄλλην μορφὴν μεμιμέαται, τὰ μὲν ἐνάλια, τὰ δὲ ἀνθρώπων, τὰ δὲ θηρῶν, τὰ δὲ πτηνῶν, τὰ δὲ κτηνέων.

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οἱ δὲ καὶ ἄλλα ἐμήσαντο πολλὸν μέζω τουτέων· ἐκ γὰρ δὴ τοῦ παντὸς ἠέρος καὶ ἀστέρων τῶν ἄλλων ἀπλανέων τε καὶ εὐσταθέωνεὐσταθέων: Florentine ed. (1496): εὐπαθέων MSS. καὶ οὐδαμὰ κινεομένων δυώδεκα μοίρας ἐτάμοντο τοῖσιἐν τοῖσι. MSS: ἐν excised by Jacobitz. κινεομένοισι, καὶ οἰκία οἰκία Lacuna in Γ (9 letters) E (12 —14). Probably οἰκία ═ οἴκους; i.e., planetary houses, cf. οἰκοδεοποτέουσι, § 20. Read καὶ οἰκία οὐνόμασαν, τὸ δʼ εἶδος ζῷα ἐόντα. ζῷα ἐόντα ἕκαστον αὐτῶν ἐς ἄλλην μορφὴν μεμιμέαται, τὰ μὲν ἐνάλια, τὰ δὲ ἀνθρώπων, τὰ δὲ θηρῶν, τὰ δὲ πτηνῶν, τὰ δὲ κτηνέων.

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ἀπὸ τέω δὴ καὶ ἱερὰ τὰ Αἰγύπτια πολυειδέα ποιέεται· οὐ γὰρ πάντες Αἰγύπτιοι ἐκ τῶν δυώδεκα μοιρέων πασέων ἐμαντεύοντο, ἄλλοι δὲ ἀλλοίῃσι μοίρῃσιν ἐχρέοντο, καὶ κριὸν μὲν σέβουσιν ὁκόσοι ἐς κριὸν ἀπέβλεπον, ἰχθύας δὲ οὐ σιτέονται ὁκόσοι ἰχθύας ἐπεσημήναντο, οὐδὲ τράγον κτείνουσιν ὅσοι αἰγόκερων ᾔδεσαν, καὶ οἱ ἄλλοι τὰ ἄλλα ὡς ἕκαστοι ἱλάσκονται. ναὶ μὴν καὶ ταῦρον ἐς τιμὴν τοῦ ἠερίου ταύρου σεβίζονται, καὶ ὁ Ἆπις αὐτοῖς χρῆμα ἱερώτατον τὴν χώρην ἐπινέμεται καὶ οἱ ἐκεῖ μαντήιόν γε ἀνατιθέασιν σημήιον τῆς ἐκείνου τοῦ ταύρου μαντικῆς.

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ἀπὸ τέω δὴ καὶ ἱερὰ τὰ Αἰγύπτια πολυειδέα ποιέεται· οὐ γὰρ πάντες Αἰγύπτιοι ἐκ τῶν δυώδεκα μοιρέων πασέων ἐμαντεύοντο, ἄλλοι δὲ ἀλλοίῃσι μοίρῃσιν ἐχρέοντο, καὶ κριὸν μὲν σέβουσιν ὁκόσοι ἐς κριὸν ἀπέβλεπον, ἰχθύας δὲ οὐ σιτέονται ὁκόσοι ἰχθύας ἐπεσημήναντο, οὐδὲ τράγον κτείνουσιν ὅσοι αἰγόκερων ᾔδεσαν, καὶ οἱ ἄλλοι τὰ ἄλλα ὡς ἕκαστοι ἱλάσκονται. ναὶ μὴν καὶ ταῦρον ἐς τιμὴν τοῦ ἠερίου ταύρου σεβίζονται, καὶ ὁ Ἆπις αὐτοῖς χρῆμα ἱερώτατον τὴν χώρην ἐπινέμεται καί οἱ ἐκεῖ μαντήιόν γεγς N: τε ΓΕΩΖ. ἀνατιθέασιν σημήιον τῆς ἐκείνου τοῦ ταύρου μαντικῆς.

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οὐ μετὰ πολλὸν δὲ καὶ Λίβυες ἐπέβησαν τοῦ λόγου· καὶ γὰρ τὸ Λιβύων μαντήιον τὸ Ἄμμωνος, καὶ τοῦτο ἐς τὸν ἠέρα καὶ ἐς τὴν τούτου σοφίην ἵδρυτο, παρʼ ὃ τὸν Ἄμμωνα καὶ οὗτοι κριοπρόσωπον ποιέονται.

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οὐ μετὰ πολλὸν δὲ καὶ Λίβυες ἐπέβησαν τοῦ λόγου· καὶ γὰρ τὸ Λιβύων μαντήιον τὸ Ἄμμωνος, καὶ τοῦτο ἐς τὸν ἠέρα καὶ ἐς τὴν τούτου σοφίην ἵδρυτο,εἴρητο MSS.: ἵδρυτο K. G. P. Schwartz. παρʼ ὃπαρὰ MSS.: παρ' ὃ Gesner. τὸν Ἄμμωνα καὶ οὗτοι κριοπρόσωπον ποιέονται.

ἔγνωσαν δὲ τούτων ἕκαστα καὶ Βαβυλώνιοι, οὗτοι μέν, λέγουσιν, καὶ πρὸ τῶν ἄλλων, ἐμοὶ δὲ δοκέει, πολλὸν ὕστερον ἐς τούτους ὁ λόγος ἀπίκετο.

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Ἕλληνες δὲ οὔτε παρʼ Αἰθιόπων οὔτε παρʼ Αἰγυπτίων ἀστρολογίης πέρι οὐδὲν ἤκουσαν, ἀλλὰ σφίσιν Ὀρφεὺς ὁ Οἰάγρου καὶ Καλλιόπης πρῶτος τάδε ἀπηγήσατο, οὐ μάλα ἐμφανέως, οὐδὲ ἐς φάος τὸν λόγον προήνεγκεν, ἀλλʼ ἐς γοητείην καὶ ἱερολογίην, οἵη διανοίη ἐκείνου. πηξάμενος γὰρ λύρην ὄργιά τε ἐποιέετο καὶ τὰ ἱερὰ ἤειδεν· ἡ δὲ λύρη ἑπτάμιτος ἐοῦσα τὴν τῶν κινεομένων ἀστέρων ἁρμονίην συνεβάλλετο. ταῦτα Ὀρφεὺς διζήμενος καὶ ταῦτα ἀνακινέων πάντα ἔθελγεν καὶ πάντων ἐκράτεεν οὐ γὰρ ἐκείνην τὴν λύρην ἔβλεπεν οὐδὲ οἱ ἄλλης ἔμελε μουσουργίης, ἀλλʼ αὕτη Ὀρφέος ἡ μεγάλη λύρη, Ἕλληνές τε τάδε τιμέοντες μοίρην ἐν τῷ οὐρανῷ ἀπέκριναν καὶ ἀστέρες πολλοὶ καλέονται λύρη Ὀρφέος.

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ἢν δέ κοτε Ὀρφέα ἴδῃς ἢ λίθοισιν ἢ χροιῇ] μεμιμημένον, μέσῳ ἕζεται ἴκελος ἀείδοντι, μετὰ χερσὶν ἔχων τὴν λύρην, ἀμφὶ δέ μιν ζῷα μυρία ἕστηκεν, ἐν οἷς καὶ ταῦρος καὶ ἄνθρωπος καὶ λέων καὶ τῶν ἄλλων ἕκαστον. εὖτʼ ἂν ἐκεῖνα ἴδῃς, μέμνησό μοι τουτέων, κοίη ἐκείνου ἀοιδή, κοίη δὲ καὶ ἡ λύρη, κοῖος δὲ καὶ ταῦρος ἢ ὁκοῖος λέων Ὀρφέος ἐπαΐουσιν. ἢν δὲ τὰ λέγω αἴτια γνοίης, σὺ δὲ καὶ ἐν τῷ οὐρανῷ δέρκεο ἕκαστον τουτέων.

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Ἕλληνες δὲ οὔτε παρʼ Αἰθιόπων οὔτε παρʼ Αἰγυπτίων ἀστρολογίης πέρι οὐδὲν ἤκουσαν, ἀλλὰ σφίσιν Ὀρφεὺς ὁ Οἰάγρου καὶ Καλλιόπης πρῶτος τάδε ἀπηγήσατο, οὐ μάλα ἐμφανέως, οὐδὲ ἐς φάος τὸν λόγον προήνεγκεν, ἀλλʼ ἐς γοητείην καὶ ἱερολογίην, οἵη διανοίη ἐκείνου. πηξάμενος γὰρ λύρην ὄργιά τε ἐποιέετο καὶ τὰ ἱερὰ ἤειδεν· ἡ δὲ λύρη ἑπτάμιτος ἐοῦσα τὴν τῶν κινεομένων ἀστέρων ἁρμονίην συνεβάλλετο. ταῦτα Ὀρφεὺς διζήμενος καὶ ταῦτα ἀνακινέων πάντα ἔθελγεν καὶ πάντων ἐκράτεεν· οὐ γὰρ ἐκείνην τὴν λύρην ἔβλεπεν οὐδέ οἱ ἄλλης ἔμελε μουσουργίης, ἀλλʼ αὕτη Ὀρφέος ἡ μεγάλη λύρη, Ἕλληνές τε τάδε τιμέοντες μοίρην ἐν τῷ οὐρανῷἐν αὐτῷ οὐρανῷ MSS.: τῷ for αὐτῷ Harmon. ἀπέκριναν καὶ ἀστέρες πολλοὶ καλέονται λύρη Ὀρφέος.

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ἢν δέ κοτε Ὀρφέα ἴδῃς ἢ λίθοισιν ἢ χροιῇ μεμιμημένον, μέσῳ ἕζεται ἴκελος ἀείδοντι, μετὰ χερσὶν ἔχων τὴν λύρην, ἀμφὶ δέ μιν ζῷα μυρία ἕστηκεν, ἐν οἷς καὶ ταῦρος καὶ ἄνθρωπος καὶ λέων καὶ τῶν ἄλλωνἄλλων omitted in all MSS. except C. ἕκαστον. εὖτʼ ἂν ἐκεῖνα ἴδῃς, μέμνησό μοι τουτέων, κοίη ἐκείνου ἀοιδή, κοίη δὲ καὶ ἡ λύρη, κοῖος δὲ καὶ ταῦρος ἢ ὁκοῖος λέων Ὀρφέος ἐπαΐουσιν. ἢν δὲ τὰ λέγω αἴτια γνοίης, σὺ δὲ καὶ ἐν τῷ οὐρανῷ δέρκεο ἕκαστον τουτέων.

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λέγουσιν δὲ Τειρεσίην ἄνδρα Βοιώτιον, τοῦ δὴ κλέος μαντοσύνης πέρι πολλὸν ἀείρεται, τοῦτον τὸν Τειρεσίην ἐν Ἕλλησιν εἰπεῖν ὅτι τῶν πλανεομένων ἀστέρων οἱ μὲν θήλεες οἱ δὲ ἄρρενες ἐόντες οὐκ ἴσα ἐκτελέουσιν τῷ καί μιν διφυέα γενέσθαι καὶ ἀμφίβιον Τειρεσίην μυθολογέουσιν, ἄλλοτε μὲν θῆλυν ἄλλοτε δὲ ἄρρενα.

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λέγουσιν δὲ Τειρεσίην ἄνδρα Βοιώτιον, τοῦ δὴ κλέος μαντοσύνης πέρι πολλὸν ἀείρεται, τοῦτον τὸν Τειρεσίην ἐν Ἕλλησιν εἰπεῖν ὅτι τῶν πλανεομένων ἀστέρων οἱ μὲν θήλεες οἱ δὲ ἄρρενες ἐόντες οὐκ ἴσα ἐκτελέουσιν· τῷ καί μιν διφυέα γενέσθαι καὶ ἀμφίβιον Τειρεσίην μυθολογέουσιν, ἄλλοτε μὲν θῆλυν ἄλλοτε δὲ ἄρρενα.

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Ἀτρέος δὲ καὶ Θυέστεω περὶ τῇ πατρωίῃ βασιληίῃ φιλονεικεόντων ἤδη τοῖσιν Ἕλλησιν ἀναφανδὸν ἀστρολογίης τε καὶ σοφίης τῆς οὐρανίης μάλιστʼ ἔμελεν, καὶ τὸ ξυνὸν τῶν Ἀργείων ἄρχειν ἔγνωσαν ἑωυτῶν ὅστις τοῦ ἑτέρου σοφίην προφερέστερος. ἔνθα δὴ Θυέστης μὲν τὸν κριὸν σφίσιν τὸν ἐν τῷ οὐρανῷ σημηνάμενος ἐπέδειξεν, ἀπὸ τέω δὴ ἄρνα χρύσεον Θυέστῃ γενέσθαι μυθολογέουσιν. Ἀτρεὺς δὲ τοῦ ἠελίου πέρι καὶ τῶν ἀντολέων αὐτοῦ λόγον ἐποιήσατο, ὅτι οὐκ ἐς ὁμοίην φορὴν ἠέλιός τε καὶ ὁ κόσμος κινέονται, ἀλλʼ ἐς ἀντίξοον ἀλλήλοις ἀντιδρομέουσιν, καὶ αἱ νῦν δύσιες δοκέουσαι, τοῦ κόσμου δύσιες ἐοῦσαι, τοῦ ἠελίου ἀντολαὶ εἰσιν. τάδε εἰπόντα βασιλέα μιν Ἀργεῖοι ἐποιήσαντο, καὶ μέγα κλέος ἐπὶ σοφίῃ αὐτοῦ ἐγένετο.

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ἈτρέοςἈτρέως MSS. δὲ καὶ Θυέστεω περὶ τῇ πατρωίῃ βασιληίῃ φιλονεικεόντων ἤδη τοῖσιν Ἕλλησιν ἀναφανδὸν ἀστρολογίης τε καὶ σοφίης τῆς οὐρανίης μάλιστʼ ἔμελεν, καὶ τὸ ξυνὸν τῶν Ἀργείων ἄρχειν ἔγνωσαν ἑωυτῶν ὅστις τοῦ ἑτέρου σοφίην προφερέστερος. ἔνθα δὴ Θυέστης μὲν τὸν κριὸν σφίσιν τὸν ἐν τῷ οὐρανῷ σημηνάμενος ἐπέδειξεν, ἀπὸ τέω δὴ ἄρνα χρύσεον Θυέστῃ γενέσθαι μυθολογέουσιν. Ἀτρεὺς δὲ τοῦ ἠελίου πέρι καὶ τῶν ἀντολέων αὐτοῦ λόγον ἐποιήσατο, ὅτι οὐκ ἐς ὁμοίην φορὴν ἠέλιός τε καὶ ὁ κόσμος κινέονται, ἀλλʼ ἐς ἀντίξοον ἀλλήλοις ἀντιδρομέουσιν, καὶ αἱ νῦν δύσιες δοκέουσαι, τοῦ κόσμου δύσιες ἐοῦσαι, τοῦ ἠελίου ἀντολαί εἰσιν. τάδε εἰπόντα βασιλέα μιν Ἀργεῖοι ἐποιήσαντο, καὶ μέγα κλέος ἐπὶ σοφίῃ αὐτοῦ ἐγένετο.

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ἐγὼ δὲ καὶ περὶ Βελλεροφόντεω τοιάδε φρονέω· πτηνὸν μὲν οἱ γενέσθαι ὡς ἵππον οὐ μάλα πείθομαι, δοκέω δέ μιν ταύτην τὴν σοφίην μετέποντα ὑψηλά τε φρονέοντα καὶ ἄστροισιν ὁμιλέοντα ἐς οὐρανὸν οὐχὶ τῷ ἵππῳ ἀναβῆναι ἀλλὰ τῇ διανοίῃ.

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ἐγὼ δὲ καὶ περὶ Βελλεροφόντεω τοιάδε φρονέω· πτηνὸν μέν οἱ γενέσθαι ὡςὡς not in N. ἵππον οὐ μάλα πείθομαι, δοκέω δέ μιν ταύτην τὴν σοφίην μετέπονταμεθέποντα MSS. ὑψηλά τε φρονέοντα καὶ ἄστροισιν ὁμιλέοντα ἐς οὐρανὸν οὐχὶ τῷ ἵππῳ ἀναβῆναι ἀλλὰ τῇ διανοίῃ.

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ἴσα δέ μοι καὶ ἐς Φρίξον τὸν Ἀθάμαντος εἰρήσθω, τὸν δὴ κριῷ χρυσέῳ διʼ αἰθέρος ἐλάσαι μυθέονται. ναὶ μέντοι καὶ Δαίδαλον τὸν Ἀθηναῖον ξείνη μὲν ἡ ἱστορίη, δοκέω γε μὴν οὐκ ἔξω ἀστρολογίης, ἀλλὰ οἱ αὐτὸς μάλιστα ἐχρήσατο καὶ παιδὶ τῷ ἑωυτοῦ κατηγήσατο.

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ἴσα δέ μοι καὶ ἐς Φρίξον τὸν Ἀθάμαντος εἰρήσθω, τὸν δὴ κριῷ χρυσέῳ διʼ αἰθέρος ἐλάσαι μυθέονται. ναὶ μέντοι καὶ Δαίδαλον τὸν Ἀθηναῖον· ξείνη μὲν ἡ ἱστορίη, δοκέω γε μὴνμὴν G. Hermann: μιν MSS. δέ μιν? οὐκ ἔξω ἀστρολογίης, ἀλλά οἱ αὐτὸς μάλιστα ἐχρήσατο καὶ παιδὶ τῷ ἑωυτοῦ κατηγήσατο.

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Ἴκαρος δέ, νεότητι καὶ ἀτασθαλίῃ χρεόμενος καὶ οὐκ ἐπιεικτὰ διζήμενος ἀλλὰ ἐς πόλον ἀερθεὶς τῷ νῷ, ἐξέπεσε τῆς ἀληθείης καὶ παντὸς ἀπεσφάλη τοῦ λόγου καὶ ἐς πέλαγος κατηνέχθη ἀβύσσων πρηγμάτων, τὸν Ἕλληνες ἄλλως μυθολογέουσιν καὶ κόλπον ἐπʼ αὐτῷ ἐν τῇδε τῇ θαλάσσῃ Ἰκάριον εἰκῆ καλέουσιν.

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Ἴκαρος δέ, νεότητι καὶ ἀτασθαλίῃ χρεόμενος καὶ οὐκ ἐπιεικτὰ διζήμενος ἀλλὰ ἐς πόλονπόλον edd.: πολλὸν MSS. ἀερθεὶς τῷ νῷ, ἐξέπεσε τῆς ἀληθείης καὶ παντὸς ἀπεσφάλη τοῦ λόγου καὶ ἐς πέλαγος κατηνέχθη ἀβύσσων πρηγμάτων, τὸν Ἕλληνες ἄλλως μυθολογέουσιν καὶ κόλπον ἐπʼ αὐτῷ ἐν τῇδε τῇ θαλάσσῃ Ἰκάριον εἰκῆ καλέουσιν.

τάχα δὲ καὶ Πασιφάη, παρὰ Δαιδάλου ἀκούσασα ταύρου τε πέρι τοῦ ἐν τοῖς ἄστροισι φαινομένου καὶ αὐτῆς ἀστρολογίης, ἐς ἔρωτα τοῦ λόγου ἀπίκετο, ἔνθεν νομίζουσιν ὅτι Δαίδαλός μιν τῷ ταύρῳ ἐνύμφευσεν.

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εἰσὶν δὲ οἳ καὶ κατὰ μέρεα τὴν ἐπιστήμην διελόντες ἕκαστοι αὐτῶν ἄλλα ἐπενοήσαντο, οἱ μὲν τὰ ἐς τὴν σεληναίην, οἱ δὲ τὰ ἐς Δία, οἱ δὲ τὰ ἐς ἠέλιον συναγείραντες, δρόμου τε αὐτῶν πέρι καὶ κινήσιος καὶ δυνάμιος.

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εἰσὶν δὲ οἳ καὶ κατὰ μέρεα τὴν ἐπιστήμην διελόντες ἕκαστοι αὐτῶν ἄλλα ἐπενοήσαντο, οἱ μὲν τὰ ἐς τὴν σεληναίην, οἱ δὲ τὰ ἐς Δία, οἱ δὲ τὰ ἐς ἠέλιον συναγείραντες, δρόμου τε αὐτῶν πέρι καὶκαὶ Seanger: not in MSS. κινήσιος καὶ δυνάμιος.

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καὶ Ἐνδυμίων μὲν τὰ ἐς τὴν σεληναίην συνετάξατο.

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καὶ Ἐνδυμίων μὲν τὰ ἐς τὴν σεληναίην συνετάξατο,διετάξατο Z(ΩC).

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Φαέθων δὲ τοῦ ἠελίου δρόμον ἐτεκμήρατο, οὐ μέν γε ἀτρεκέως, ἀλλʼ ἀτελέα τὸν λόγον ἀπολιπὼν ἀπέθανεν. οἱ δὲ τάδε ἀγνοέοντες Ἠελίου παῖδα Φαέθοντα δοκέουσιν καὶ μῦθον ἐπʼ αὐτέῳ οὐδαμὰ πιστὸν διηγέονται. ἐλθόντα γάρ μιν παρὰ τὸν Ἠέλιον τὸν πατέρα αἰτέειν τὸ τοῦ φωτὸς ἅρμα ἡνιοχέειν, τὸν δὲ δοῦναὶ τὲ οἱ καὶ ὑποθέσθαι τῆς ἱππασίης τὸν νόμον. ὁ δὲ Φαέθων ἐπειδὴ ἀνέβη τὸ ἅρμα, ἡλικίῃ καὶ ἀπειρίῃ ἄλλοτε μὲν πρόσγειος ἡνιόχεεν, ἄλλοτε δὲ πολλὸν τῆς γῆς ἀπαιωρούμενος· τοὺς δὲ ἀνθρώπους κρύος τε καὶ θάλπος οὐκ ἀνασχετὸν διέφθειρεν. ἐπὶ τοῖσι δὴ τὸν Δία ἀγανακτέοντα βαλεῖν πρηστῆρι Φαέθοντα μεγάλῳ. πεσόντα δέ μιν αἱ ἀδελφαὶ περιστᾶσαι πένθος μέγα ἐποίεον, ἔστε μετέβαλον τὰ εἴδεα, καὶ νῦν εἰσιν αἴγειροι καὶ τὸ ἤλεκτρον ἐπʼ αὐτῷ δάκρυον σταλάουσιν. οὐχ οὕτω ταῦτα ἐγένετο οὐδὲ ὅσιον αὐτοῖσι πείθεσθαι, οὐδὲ Ἠέλιος παῖδα ἐποιήσατο, οὐδὲ ὁ παῖς αὐτῷ ἀπέθανεν.

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Φαέθων δὲ τοῦ ἠελίου δρόμον ἐτεκμήρατο, οὐ μέν γε ἀτρεκέως, ἀλλʼ ἀτελέα τὸν λόγον ἀπολιπὼν ἀπέθανεν. οἱ δὲ τάδε ἀγνοέοντες Ἠελίου παῖδα Φαέθοντα δοκέουσιν καὶ μῦθον ἐπʼ αὐτέῳ οὐδαμὰ πιστὸν διηγέονται. ἐλθόντα γάρ μιν παρὰ τὸν Ἠέλιον τὸν πατέρα αἰτέειν τὸ τοῦ φωτὸς ἅρμα ἡνιοχέειν, τὸν δὲ δοῦναί τέ οἱ καὶ ὑποθέσθαι τῆς ἱππασίης τὸν νόμον. ὁ δὲ Φαέθων ἐπειδὴ ἀνέβη τὸ ἅρμα, ἡλικίῃ καὶ ἀπειρίῃ ἄλλοτε μὲν πρόσγειος ἡνιόχεεν, ἄλλοτε δὲ πολλὸν τῆς γῆς ἀπαιωρούμενος· τοὺς δὲ ἀνθρώπους κρύος τε καὶ θάλπος οὐκ ἀνασχετὸν διέφθειρεν. ἐπὶ τοῖσι δὴ τὸν Δία ἀγανακτέοντα βαλεῖν πρηστῆρι Φαέθοντα μεγάλῳ. πεσόντα δέ μιν αἱ ἀδελφαὶ περιστᾶσαι πένθος μέγα ἐποίεον, ἔστε μετέβαλον τὰ εἴδεα, καὶ νῦν εἰσιν αἴγειροι καὶ τὸ ἤλεκτρον ἐπʼ αὐτῷ δάκρυον σταλάουσιν. οὐχ οὕτω ταῦτα ἐγένετο οὐδὲ ὅσιον αὐτοῖσι πείθεσθαι, οὐδὲ Ἠέλιος παῖδα ἐποιήσατο, οὐδὲ ὁ παῖς αὐτῷ ἀπέθανεν.

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λέγουσιν δὲ καὶ ἄλλα Ἕλληνες πολλὰ μυθώδεα, τοῖσι ἐγὼ οὐ μάλα τι πείθομαι. κῶς γὰρ δὴ ὅσιον πιστεῦσαι παῖδα Αἰνείην τῆς Ἀφροδίτης γενέσθαι καὶ Διὸς Μίνω καὶ Ἄρεος Ἀσκάλαφον καὶ Αὐτόλυκον Ἑρμέω; ἀλλʼ οὗτοι ἕκαστος αὐτέων θεοφιλέες ἐγένοντο καὶ σφίσι γεινομένοισι τῷ μὲν ἡ Ἀφροδίτη, τῷ δὲ ὁ Ζεύς, τῷ δὲ ὁ Ἄρης ἐπέβλεψαν. ὁκόσοι γὰρ δὴ ἀνθρώποισι ἐν τῇ γενεῇ ταύτῃ οἰκοδεσποτέουσι, οὗτοι ὅκως τοκέες ἑωυτοῖσι πάντα ἰκέλους ἐκτελέουσιν καὶ χρόην καὶ μορφὴν καὶ ἔργα καὶ διανοίην, καὶ βασιλεὺς μὲν ὁ Μίνως Διὸς ἡγεομένου, καλὸς δὲ Αἰνείης Ἀφροδίτης βουλήσει ἐγένετο, κλέπτης δὲ Αὐτόλυκος, ἡ δέ οἱ κλεπτικὴ ἐξ Ἑρμέω ἀπίκετο.

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λέγουσιν δὲ καὶ ἄλλα Ἕλληνες πολλὰ μυθώδεα, τοῖσι ἐγὼ οὐ μάλα τι πείθομαι. κῶς γὰρ δὴ ὅσιον πιστεῦσαι παῖδα Αἰνείην τῆς Ἀφροδίτης γενέσθαι καὶ Διὸς Μίνω καὶ Ἄρεος Ἀσκάλαφον καὶ Αὐτόλυκον Ἑρμέω; ἀλλʼ οὗτοι ἕκαστος αὐτέων θεοφιλέες ἐγένοντο καὶ σφίσι γεινομένοισιγεινομένοισι Harmon: γεν- MSS. Cf. Jup. Conf., 1. τῷ μὲν ἡ Ἀφροδίτη, τῷ δὲ ὁ Ζεύς, τῷ δὲ ὁ Ἄρης ἐπέβλεψαν. ὁκόσοι γὰρ δὴ ἀνθρώποισι ἐν τῇ γενεῇ ταύτῃταύτῃ omitted in N. οἰκοδεσποτέουσι, οὗτοι ὅκως τοκέες ἑωυτοῖσι πάντα ἰκέλουςἰκέλους K. G. P. Schwartz: ἴκελα MSS. ἐκτελέουσιν καὶ χρόην καὶ μορφὴν καὶ ἔργα καὶ διανοίην, καὶ βασιλεὺς μὲν ὁ Μίνως Διὸς ἡγεομένου, καλὸςκαλὸς E2N: ἄλλος ΓΕ1ΩΖ. δὲ Αἰνείης Ἀφροδίτης βουλήσει ἐγένετο, κλέπτης δὲ Αὐτόλυκος, ἡ δέ οἱ κλεπτικὴ ἐξ Ἑρμέω ἀπίκετο.

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οὐ μὲν ὦν οὐδὲ τὸν Κρόνον Ζεὺς ἔδησεν οὐδὲ ἐς Τάρταρον ἔρριψεν οὐδὲ τὰ ἄλλα ἐμήσατο ὁκόσα ἄνθρωποι νομίζουσιν, ἀλλὰ φέρεται γὰρ ὁ Κρόνος τὴν ἔξω φορὴν πολλὸν ἀπʼ ἡμέων καὶ οἱ νωθρή τε ἡ κίνησις καὶ οὐ ῥηιδίη τοῖσιν ἀνθρώποισιν ὁρέεσθαι. διὸ δή μιν ἑστάναι λέγουσιν ὅκως πεπεδημένον. τὸ δὲ βάθος τὸ πολλὸν τοῦ ἠέρος Τάρταρος καλέεται.

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οὐ μὲν ὦν οὐδὲ τὸν Κρόνον Ζεὺς ἔδησεν οὐδὲ ἐς Τάρταρον ἔρριψεν οὐδὲ τὰ ἄλλα ἐμήσατο ὁκόσα ἄνθρωποι νομίζουσιν, ἀλλὰ φέρεται γὰρ ὁ Κρόνος τὴν ἔξω φορὴν πολλὸν ἀπʼ ἡμέων καί οἱ νωθρή τε ἡ κίνησις καὶ οὐ ῥηιδίη τοῖσιν ἀνθρώποισιν ὁρέεσθαι. διὸ δή μιν ἑστάναι λέγουσιν ὅκως πεπεδημένον. τὸ δὲ βάθος τὸ πολλὸν τοῦ ἠέρος Τάρταρος καλέεται.

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μάλιστα δʼ ἔκ τε Ὁμήρου τοῦ ποιητέω καὶ τῶν Ἡσιόδου ἐπέων μάθοι ἄν τις τὰ πάλαι τοῖς ἀστρολογέουσιν ὁμοφωνέοντα. εὖτʼ ἂν δὲ τὴν σειρὴν τοῦ Διὸς ἀπηγέηται καὶ τοῦ Ἠελίου τὰς βόας τὰ δὴ ἐγὼ ἤματα εἶναι συμβάλλομαι, καὶ τὰς πόλιας τὰς ἐν τῇ ἀσπίδι Ἥφαιστος ἐποιήσατο καὶ τὸν χορὸν καὶ τὴν ἀλωὴν τὰ μὲν γὰρ ὁκόσα ἐς τὴν Ἀφροδίτην αὐτῷ καὶ τοῦ Ἄρεος τὴν μοιχείην λέλεκται, καὶ ταῦτα ἐμφανέα οὐκ ἄλλοθεν ἢ ἐκ τῆσδε τῆς σοφίης πεποιημένα· ἡ γὰρ δὴ ὦν Ἀφροδίτης καὶ τοῦ Ἄρεος ὁμοδρομίη τὴν Ὁμήρου ἀοιδὴν ἀπεργάζεται. ἐν ἄλλοισι δὲ ἔπεσι τὰ ἔργα ἑκάστου αὐτῶν διωρίσατο, τῇ Ἀφροδίτῃ μὲν εἰπών, ἀλλὰ σὺ γʼ ἱμερόεντα μετέρχεο ἔργα γάμοιο· τὰ δὲ τοῦ πολέμου, ταῦτα δʼ Ἄρηι θοῷ καὶ Ἀθήνῃ πάντα μελήσει.

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μάλιστα δʼδ’ Fritzsche: not in MSS. ἔκ τε Ὁμήρου τοῦ ποιητέω καὶ τῶν Ἡσιόδου ἐπέων μάθοι ἄν τις τὰ πάλαι τοῖς ἀστρολογέουσιν ὁμοφωνέοντα. εὖτʼ ἂν δὲ τὴν σειρὴν τοῦ Διὸς ἀπηγέηται καὶ τοῦ Ἠελίου τὰς βόας,βόας Barnes: βολὰς MSS. τὰ δὴ ἐγὼ ἤματα εἶναι συμβάλλομαι, καὶ τὰς πόλιας τὰς ἐν τῇ ἀσπίδι Ἥφαιστος ἐποιήσατο καὶ τὸν χορὸν καὶ τὴν ἀλωήν ἀλωήν Lacuna Harmon: not indicated in MSS. τὰ μὲν γὰρ ὁκόσα ἐς τὴν Ἀφροδίτην αὐτῷ καὶ τοῦ Ἄρεος τὴν μοιχείην λέλεκται, καὶ ταῦτα ἐμφανέα οὐκ ἄλλοθεν ἢ ἐκ τῆσδε τῆς σοφίης πεποιημένα· ἡ γὰρ δὴ ὦν Ἀφροδίτης καὶ τοῦ Ἄρεος ὁμοδρομίη τὴν Ὁμήρου ἀοιδὴν ἀπεργάζεται. ἐν ἄλλοισι δὲ ἔπεσι τὰ ἔργα ἑκάστου αὐτῶν διωρίσατο, τῇ Ἀφροδίτῃ μὲν εἰπών, ἀλλὰ σύ γʼ ἱμερόεντα μετέρχεο ἔργα γάμοιο· τὰ δὲ τοῦ πολέμου, ταῦτα δʼ Ἄρηι θοῷ καὶ Ἀθήνῃ πάντα μελήσει.

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ἅπερ οἱ παλαιοὶ ἰδόντες μάλιστα μαντηίῃσιν ἐχρέοντο καὶ οὐ πάρεργον αὐτὴν ἐποιέοντο, ἀλλʼ οὔτε πόλιας ᾤκιζον οὔτε τείχεα περιεβάλλοντο οὔτε φόνους ἐργάζοντο οὔτε γυναῖκας ἐγάμεον, πρὶν ἂν δὴ πάντα μάντεων ἀκοῦσαι ἕκαστα. καὶ γὰρ δὴ τὰ μαντήια αὐτέοισι οὐκ ἔξω ἀστρολογίης ἦν, ἀλλὰ παρὰ μὲν Δελφοῖς παρθένος ἔχει τὴν προφητείην σύμβολον τῆς παρθένου τῆς οὐρανίης, καὶ δράκων ὑπὸ τῷ τρίποδι φθέγγεται ὅτι καὶ ἐν τοῖσιν ἄστροισι δράκων φαίνεται, καὶ ἐν Διδύμοις δὲ μαντήιον τοῦ Ἀπόλλωνος, ἐμοὶ δοκέει, καὶ τοῦτο ἐκ τῶν ἠερίων Διδύμων ὀνομάζεται.

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ἅπερ οἱ παλαιοὶ ἰδόντες μάλιστα μαντηίῃσιν ἐχρέοντο καὶ οὐ πάρεργον αὐτὴν ἐποιέοντο, ἀλλʼ οὔτε πόλιας ᾤκιζον οὔτε τείχεα περιεβάλλοντο οὔτε φόνους ἐργάζοντο οὔτε γυναῖκας ἐγάμεον, πρὶν ἂν δὴ παρὰ μάντεων ἀκοῦσαι ἕκαστα. καὶ γὰρ δὴ τὰ μαντήια αὐτέοισι οὐκ ἔξω ἀστρολογίης ἦν, ἀλλὰ παρὰ μὲν Δελφοῖς παρθένος ἔχει τὴν προφητείην σύμβολον τῆς παρθένου τῆς οὐρανίης, καὶ δράκων ὑπὸ τῷ τρίποδι φθέγγεται ὅτι καὶ ἐν τοῖσιν ἄστροισι δράκων φαίνεται, καὶ ἐν Διδύμοις δὲ μαντήιον τοῦ Ἀπόλλωνος, ἐμοὶ δοκέει, καὶ τοῦτο ἐκ τῶν ἠερίων Διδύμων ὀνομάζεται.

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οὕτω δὲ αὐτοῖσι χρῆμα ἱρότατον ἡ μαντοσύνη ἐδόκεεν, ὥστε δὴ Ὀδυσσεὺς ἐπειδὴ ἔκαμεν πλανεόμενος, ἐθελήσας ἀτρεκὲς ἀκοῦσαι περὶ τῶν ἑωυτοῦ πρηγμάτων, ἐς τὸν Ἀΐδην ἀπίκετο, οὐκ ὄφρα ἴδῃ νέκυας καὶ ἀτερπέα χῶρον ἀλλʼ ἐς λόγους ἐλθεῖν Τειρεσίῃ ἐπιθυμέων. καὶ ἐπειδὴ ἐς τὸν χῶρον ἦλθεν ἔνθα οἱ Κίρκη ἐσήμηνεν καὶ ἔσκαψεν τὸν βόθρον καὶ τὰ μῆλα ἔσφαξεν, πολλῶν νεκρῶν παρεόντων, ἐν τοῖσι καὶ τῆς μητρὸς τῆς ἑωυτοῦ, τοῦ αἵματος πιεῖν ἐθελόντων οὐ πρότερον ἐπῆκεν οὐδενί, οὐδὲ αὐτῇ μητρί, πρὶν Τειρεσίην γεύσασθαι καὶ ἐξαναγκάσαι εἰπεῖν οἱ τὸ μαντήιον· καὶ ἀνέσχετο διψῶσαν ὁρέων τῆς μητρὸς τὴν σκιήν.

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οὕτω δὲ αὐτοῖσι χρῆμα ἱρότατον ἡ μαντοσύνη ἐδόκεεν, ὥστε δὴ Ὀδυσσεὺς ἐπειδὴ ἔκαμεν πλανεόμενος, ἐθελήσας ἀτρεκὲς ἀκοῦσαι περὶ τῶν ἑωυτοῦ πρηγμάτων, ἐς τὸν Ἀΐδην ἀπίκετο, οὐκ ὄφρα ἴδῃ νέκυας καὶ ἀτερπέα χῶρον ἀλλʼ ἐς λόγους ἐλθεῖν Τειρεσίῃ ἐπιθυμέων. καὶ ἐπειδὴ ἐς τὸν χῶρον ἦλθεν ἔνθα οἱ Κίρκη ἐσήμηνεν καὶ ἔσκαψεν τὸν βόθρον καὶ τὰ μῆλα ἔσφαξεν, πολλῶν νεκρῶν παρεόντων, ἐν τοῖσι καὶ τῆς μητρὸς τῆς ἑωυτοῦ, τοῦ αἵματος πιεῖν ἐθελόντων οὐ πρότερον ἐπῆκενἔπηκεν Bekker: ἄφηκεν MSS. οὐδενί, οὐδὲ αὐτῇ μητρί, πρὶν Τειρεσίην γεύσασθαι καὶ ἐξαναγκάσαι εἰπεῖν οἱ τὸ μαντήιον· καὶ ἀνέσχετο διψῶσαν ὁρέων τῆς μητρὸς τὴν σκιήν.

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Λακεδαιμονίοισι δὲ Λυκοῦργος τὴν πολιτείην πᾶσαν ἐκ τοῦ οὐρανοῦ διετάξατο καὶ νόμον σφίσιν ἐποιήσατο μηδαμὰ . μηδὲ ἐς πόλεμον προχωρέειν πρὶν τὴν σεληναίην πλήρεα γενέσθαι· οὐ γὰρ ἴσην ἐνόμιζεν εἶναι τὴν δυναστείην αὐξανομένης τῆς σεληναίης καὶ ἀφανιζομένης, πάντα δὲ ὑπʼ αὐτῇ διοικέεσθαι.

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Λακεδαιμονίοισι δὲ Λυκοῦργος τὴν πολιτείην πᾶσαν ἐκ τοῦ οὐρανοῦ διετάξατο καὶ νόμον σφίσιν ἐποιήσατο μηδαμὰ ἀσοφίῃ Lacuna in Γ (12 letters) E (9 letters). A. word like ἐξελαυνέειν has fallen out. μηδὲ ἐς πόλεμον προχωρέειν πρὶν τὴν σεληναίην πλήρεα γενέσθαι· οὐ γὰρ ἴσην ἐνόμιζενἐνόμιζεν du Soul: ἐνόμιζον MSS εἶναι τὴν δυναστείην αὐξανομένης τῆς σεληναίης καὶ ἀφανιζομένης, πάντα δὲ ὑπʼ αὐτῇ διοικέεσθαι.

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ἀλλὰ μοῦνοι Ἀρκάδες ταῦτα οὐκ ἐδέξαντο οὐδὲ ἐτίμησαν ἀστρολογίην, ἀνοίῃ δὲ καὶ ἀσοφίῃ λέγουσιν καὶ τῆς σεληναίης ἔμμεναι προγενέστεροι.

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ἀλλὰ μοῦνοι Ἀρκάδες ταῦτα οὐκ ἐδέξαντο οὐδὲ ἐτίμησαν ἀστρολογίην, ἀνοίῃ δὲ καὶ ἀσοφίῃἀσαφίῃ ΓΈΝ. λέγουσιν καὶ τῆς σεληναίης ἔμμεναι προγενέστεροι.

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οἱ μὲν πρὸ ἡμῶν οὕτω κάρτα ἦσαν φιλομάντιες, οἱ δὲ νῦν, οἱ μὲν αὐτέων ἀδύνατα εἶναι λέγουσιν ἀνθρώποισι τέλος εὕρασθαι μαντικῆς· οὐ γὰρ εἶναί μιν οὔτε πιστὴν οὔτε ἀληθέα, οὐδὲ τὸν Ἄρεα ἢ τὸν Δία ἐν τῷ οὐρανῷ ἡμέων ἕνεκα κινέεσθαι, ἀλλὰ τῶν μὲν ἀνθρωπηίων πρηγμάτων οὐδεμίην ὤρην ἐκεῖνοι, ποιέονται οὐδʼ ἔστιν αὐτέοισιν πρὸς τάδε κοινωνίη, κατὰ σφέας δὲ χρείῃ τῆς περιφορῆς ἀναστρέφονται.

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οἱ μὲν ὦν πρὸ ἡμῶν οὕτω κάρτα ἦσαν φιλομάντιες, οἱ δὲ νῦν, οἱ μὲν αὐτέων ἀδύνατα εἶναι λέγουσιν ἀνθρώποισι τέλος εὕρασθαι μαντικῆς· οὐ γὰρ εἶναί μιν οὔτε πιστὴν οὔτε ἀληθέα, οὐδὲ τὸν Ἄρεα ἢ τὸν Δία ἐν τῷ οὐρανῷ ἡμέων ἕνεκα κινέεσθαι, ἀλλὰ τῶν μὲν ἀνθρωπηίων πρηγμάτων οὐδεμίην ὤρην ἐκεῖνοι ποιέονται οὐδʼ ἔστιν αὐτέοισιν πρὸς τάδε κοινωνίη, κατὰ σφέας δὲ χρείῃ τῆς περιφορῆς ἀναστρέφονται.

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ἄλλοι δʼ ἀστρολογίην ἀψευδέα μέν, ἀνωφελέα δὲ εἶναι λέγουσιν οὐ γὰρ ὑπὸ μαντοσύνῃ ἀλλάσσεσθαι ὁκόσα τῇσι μοίρῃσι δοκέοντα ἐπέρχεται.

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ἄλλοι δὲ ἀστρολογίην ἀψευδέα μέν, ἀνωφελέα δὲ εἶναι λέγουσιν· οὐ γὰρ ὑπὸ μαντοσύνῃ ἀλλάσσεσθαι ὁκόσα τῇσι μοίρῃσι δοκέοντα ἐπέρχεται.

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ἐγὼ δὲ πρὸς τάδε ἄμφω ἐκεῖνα ἔχω εἰπεῖν, ὅτι οἱ μὲν ἀστέρες ἐν τῷ οὐρανῷ τὴν σφετέρην εἱλέονται, πάρεργον δὲ σφίσι τῆς κινήσιος τῶν κατʼ ἡμέας ἕκαστον ἐπιγίγνεται. ἢ ἐθέλεις ἵππου μὲν θέοντος καὶ ὀρνίθων καὶ ἀνδρῶν κινεομένων λίθους ἀνασαλεύεσθαι καὶ κάρφεα δονέεσθαι ὑπὸ τῶν ἀνέμων τοῦ δρόμου, ὑπὸ δὲ τῇ δίνῃ τῶν ἀστέρων μηδὲν ἄλλο γίγνεσθαι; καὶ ἐκ μὲν ὀλίγου πυρὸς ἀπορροίη ἐς ἡμέας ἔρχεται, καὶ τὸ πῦρ οὐ διʼ ἡμέας καίει τι οὐδέ οἱ μέλει τοῦ ἡμετέρου θάλπεος, ἀστέρων δὲ οὐδεμίην ἀπορροίην δεχόμεθα; καὶ μέντοι τῇ ἀστρολογίῃ τὰ μὲν φαῦλα ἐσθλὰ ποιῆσαι ἀδύνατά ἐστιν οὐδὲ ἀλλάξαι τι τῶν ἀπορρεόντων πρηγμάτων, ἀλλὰ τοὺς χρεομένους τάδε ὠφελέει· τὰ μὲν ἐσθλὰ εἰδότας ἀπιξόμενα πολλὸν ἀπόπροσθεν εὐφρανέει, τὰ δὲ φαῦλα εὐμαρέως δέχονται· οὐ γάρ σφισιν ἀγνοέουσιν ἐπέρχεται, ἀλλʼ ἐν μελέτῃ καὶ προσδοκίῃ ῥηίδια καὶ πρηέα ἡγεῖται. τάδε ἀστρολογίης πέρι ἐγὼν ὑπολαμβάνω.

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ἐγὼ δὲ πρὸς τάδε ἄμφω ἐκεῖνα ἔχω εἰπεῖν, ὅτι οἱ μὲν ἀστέρες ἐν τῷ οὐρανῷ τὴν σφετέρην εἱλέονται, πάρεργον δὲ σφίσι τῆς κινήσιος τῶν κατʼ ἡμέας ἕκαστον ἐπιγίγνεται. ἢ ἐθέλεις ἵππου μὲν θέοντος καὶ ὀρνίθων καὶ ἀνδρῶν κινεομένωνκλονεομένων ΩΖ. λίθους ἀνασαλεύεσθαι καὶ κάρφεα δονέεσθαι ὑπὸ τῶν ἀνέμων τοῦ δρόμου, ὑπὸ δὲ τῇ δίνῃ τῶν ἀστέρων μηδὲν ἄλλο γίγνεσθαι; καὶ ἐκ μὲν ὀλίγου πυρὸς ἀπορροίη ἐς ἡμέας ἔρχεται, καὶ τὸ πῦρ οὐ διʼ ἡμέας καίει τι οὐδέ οἱ μέλει τοῦ ἡμετέρου θάλπεος, ἀστέρων δὲ οὐδεμίην ἀπορροίην δεχόμεθα; καὶ μέντοι τῇ ἀστρολογίῃ τὰ μὲν φαῦλα ἐσθλὰ ποιῆσαι ἀδύνατά ἐστιν οὐδὲ ἀλλάξαι τι τῶν ἀπορρεόντων πρηγμάτων, ἀλλὰ τοὺς χρεομένους τάδε ὠφελέει· τὰ μὲν ἐσθλὰ εἰδότας ἀπιξόμεναἀφιξόμενα MS8. πολλὸν ἀπόπροσθεν εὐφρανέει, τὰ δὲ φαῦλα εὐμαρέως δέχονται· οὐ γάρ σφισιν ἀγνοέουσιν ἐπέρχεται, ἀλλʼ ἐν μελέτῃ καὶ προσδοκίῃ ῥηίδια καὶ πρηέα ἡγεῖται. τάδε ἀστρολογίης πέρι ἐγὼν ὑπολαμβάνω.

 diff --git a/data/tlg0062/tlg049/__cts__.xml b/data/tlg0062/tlg049/__cts__.xml index 79e5cd834..fc73c7456 100644 --- a/data/tlg0062/tlg049/__cts__.xml +++ b/data/tlg0062/tlg049/__cts__.xml @@ -1,11 +1,17 @@ - + Pseudologista - - + + Ψευδολογιστής Lucian, Vol. 5. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1936. - - \ No newline at end of file + + + The Mistaken Critic, or a Discourse on the Word + Lucian, Vol. 5. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1936. + + + + diff --git a/data/tlg0062/tlg049/tlg0062.tlg049.perseus-eng1.xml b/data/tlg0062/tlg049/tlg0062.tlg049.perseus-eng1.xml new file mode 100644 index 000000000..7a19cc099 --- /dev/null +++ b/data/tlg0062/tlg049/tlg0062.tlg049.perseus-eng1.xml @@ -0,0 +1,922 @@ + + + + + + +The Mistaken Critic, or a Discourse on the Word +Lucian of Samosata +Austin Morris Harmon, 1878-1950 +National Endowment for the Humanities +Gregory Crane + +Gregory Crane +OCRd, tagged and added initial corrections to the text + + + +Perseus Digital Library +tlg0062.tlg001.1st1K-eng1.xml + +Available under a Creative Commons Attribution-ShareAlike 4.0 International License + +2023 +Trustees of Tufts University +United States + + + + + +Lucian + + +Austin Morris Harmon + + +Lucian of Samosata + +Trustees of Tufts University +Cambridge, MA +1936 + +5 + +The Hathi Trust + + + + + +

Text encoded in accordance with the latest EpiDoc standards

+ + +

This pointer pattern extracts section.

+ + + + + +Greek +Latin + + + + + + + + +
+The Mistaken Critic, or a Discourse on the Word +NEFANDOUS

A personal attack resembling the Professor of Rhetoric +and the Ignorant Book-Collector, but outdoing both of them in +savagery. Its motive was not so much to show up a vicious +citizen as to avenge a personal insult. In passing the man, +Lucian had expressed his opinion of him loudly enough to be +overheard (which was doubtless his intention). He used a +word that as an epithet was obsolete, and not conspicuously +sanctioned by good use. Consequently, the man laughed, and +ridiculed his language, which was a fatal mistake; for Lucian, +always sensitive about his diction, as witness his On a Slip of the +Tongue in Salutation (Vol. VI), was thereby provoked to pay +him back with interest.

+

For raw, unsparing satire like this, Lucian had plenty of precedent not only in the iambics of Archilochus and Semonides, +to which, with the scazons of Hipponax, he himself alludes, +and in Old Comedy, but in melic poetry (not only Timocreon +of Rhodes, but Anacreon). Of its use in the orators, where +it conspicuously serves ulterior purposes, Aeschines against +Timarchus is the classic example. After the orators it was the +Cynics, particularly the street-corner type, who kept the +tradition of outspokenness alive; Lucian’s Demonax is full +of illustrations.

+

That the name of Lucian’s victim was Timarchus is, I +think, an erroneous assumption from the nickname Atimarchus +that was given him at Athens (§27; see the note there), +He had been an actor and a teacher, and was then a sophist. +A Syrian by birth, he had lived in Antioch, Egypt, Italy, and +Greece. The piece was written soon after the incident +occurred, apparently in Ephesus, where the sophist was then +living. There is nothing in its content to fix its date.

 +

+ + +That you did not know the word nefandous is +surely clear to everyone. When I had said of you that +you were like a nefandous day—for I well remember +comparing your character to a day of that kind

As Lucian explains below (12-13), an apophras hémera, or “nefandous day,’’ like a dies nefastus among the Latins, was a day of ill-omen on which no courts were held and no business affairs transacted. But the fact that a day can be called apophras does not in itself justify calling a man apophras, particularly as the word is of the feminine gender; and that is what Lucian obviously did (cf. § 16, and especially § 23). It might have been defended by citing the comedian Eupolis (Fr. Incert., 832M., 309K.): ‘On going out, I chanced to meet a wight nefandous (avOpwaos dmod¢pds) with a fickle eye.” Either Lucian did not know the passage, or perhaps he thought that to reply in that way would be too like a Lexiphanes. Anyhow, he elected to infuriate his critic and divert his public by being transparently disingenuous and mendacious, and entirely evading the real issue. What his talk of “comparing” amounts to is commented on in the note on § 16.

— +how could you, with reference to that word, have +made the stricture that I was barbarous in my speech, +unless you were wholly unacquainted withit? I shall +teach you presently what nefandous means ; but I say +to you now what Archilochus once said: “You have +caught a cicada by the wing.”

Bergk, frg. 143.

Have you ever +heard of a writer of iambic verses named Archilochus, +a Parian by birth, a man absolutely independent and +given to frankness, who did not hesitate at all to use +insulting language, no matter how much pain he was + + + + + + +going to inflict upon those who would be exposed to +the gall of his iambics? Well, when he was abused +by someone of that type, he said that the man had +caught a cicada by the wing, likening himself, +Archilochus, to the cicada, which by nature is +vociferous, even without any compulsion, but when +it is caught by the wing, cries out still more lustily. +“Unlucky man,” said he, “what is your idea in +provoking against yourself a vociferous poet, in search +of motives and themes for his iambics?”

See G. L. Hendrickson, “Archilochus and Catullus,’’ Class. Philol. (1925), 155-157. With the aid of Catullus 40, he is able to identify the poem from which Lucian quotes with the one from which we have the fragment addressed to “Father Lycambes” (Bergk, 88), and to reconstruct part of the context.

+

+ +

+In these same terms I threaten you, not likening +myself to Archilochus (how could I? I am far indeed +from that!), but aware that you have done in your +life hundreds of things which deserve iambics. Even +Archilochus himself, I think, would not have been +able to cope with them, though he invited both +Simonides

Of Amorgos; his name is sometimes spelt Semonides, but not in the MSS of Lucian.

and Hipponax to take a hand with him +in treating just one of your bad traits, so childish in +every sort of iniquity have you made Orodocides and +Lycambes and Bupalus,

Orodocides was evidently the butt of Semonides; this is the only reference to him, and the name is not wholly certain (Horodoecides N). Lycambes was satirised by Archilochus, and Bupalus by Hipponax.

their butts, appear. Probably it was one of the gods who brought the smile to +your lips on that occasion at my use of the word +nefandous, in order that you might become more +notorious than a Scythian for being absolutely +uneducated and ignorant of these obvious matters of +common knowledge, and that you might afford a +reasonable excuse for attacking you to an independent + + + + + + + +man who knows you thoroughly from home and will +not refrain from telling—I should say, heralding +abroad—all that you do by night and by day even +now, in addition to those many incidents of your +past. +

+ +

+And yet it is idle, no doubt, and superfluous to deal +frankly with you by way of education; for in the first +place you yourself could never improve in response +to my censure, any more than a tumble-bug could be +persuaded not to roll those balls of his any longer, +when once he has become used to them.

On the habits of the tumble-bug, or dung-beetle, soe the beginning of the Peace of Aristophanes.

In the +second place, I do not believe that anyone exists who +still is ignorant of your brazen performances and of +the sins that you, an old man, have committed +against yourself. You are not to that extent secure +or unobserved in your iniquity. There is no need of +anyone to strip away your lion’s skin that you may +be revealed a donkey, unless perhaps someone has +just come to us from the Hyperboreans, or is sufficiently Cymaean

Cf. Runaways, 13.

not to know, as soon as he sees you, +that you are the most unbridled of all asses, without +waiting to hear you bray. Your doings have been +noised abroad so long a time, so far ahead of me, +so universally and so repeatedly; and you have no +slight reputation for them, surpassing Ariphrades, +surpassing the Sybarite Hemitheon, surpassing the +notorious Chian, Bastas, that adept in similar +matters.

Ariphrades was an Athenian whom Aristophanes pilloried for perverted relations with women, The Sybarite Hemitheon (or Minthon ; see the critical note) is alluded to as the author of an obscene book in the Ignorant Book-Collector, 23 (III, 203) and perhaps also in Ovid (Trist., II, 417 : qui composuit nuper Sybaritica), but the name is not given there. Bastas was a nickname applied to Democritus of Chios, a musician, by Eupolis in the Baptae (Fr. 81 Kock).

+ +

+Nevertheless, I must speak of them, even if I shall + + + + + + + + + +seem to be telling stale news, in order that I may +not bear the blame of being the only one who does +not know about them. But no! +

+ +

+We must callin one +of Menander’s Prologues, Exposure, a god devoted +to Truth and Frankness, by no means the least notable +of the characters that appear on the stage, disliked +only by you and your sort, who fear his tongue because +he knows everything and tells in plain language all +that he knows about you.

We do not know the play in which Exposure appeared as prologue and have no other information in the matter.

It would indeed be +delightful if he should prove willing to oblige us by +coming forward and telling the spectators the entire +argument of the play.

+ +

+Come then, Exposure, best of prologues and divinities, take care to inform the audience plainly that we +have not resorted to this public utterance gratuitously, or in a quarrelsome spirit, or, as the proverb has +it, with unwashen feet,

Zenobius, I, 95: “going up to the roof with unwashed feet”; unexplained by the paroemiographers or Suidas. It must have to do with the use of the roof as a sleeping-place,

but to vindicate a grievance +of our own as well as those of the public, hating the +man for his depravity. Say only this, and present a +clear exposition, and then, giving us your blessing, +take yourself off, and leave the rest to us, for we shall +copy you and expose the greater part of his career so +thoroughly that in point of truth and frankness you +can find no fault with us. But do not sing my praises +to them, Exposure dear, and do not prematurely +pour out the bald truth about these traits of his; for +it is not fitting, as you are a god, that the words which +describe matters so abominable should come upon +your lips. +

+ +

+“This self-styled sophist” (Prologue is now speaking) “once came to Olympia, purposing to deliver + + + + + + +to those who should attend the festival a speech +which he had written long before. The subject of +his composition was the exclusion of Pythagoras (by +one of the Athenians, I suppose) from participation +in the Eleusinian mysteries as a barbarian, because +Pythagoras himself was in the habit of saying that +before being Pythagoras he had once been Euphorbus.

Euphorbus was one of Homer’s Trojans. See Lucian’s Cock, 13, 17, and 20 (II, pp. 204-214).

In truth, his speech was after the pattern of +Aesop’s jackdaw, cobbled up out of motley feathers +from others. Wanting, of course, to have it thought +that he was not repeating a stale composition but +making up offhand what really came from his book, +he requested one of his familiars (it was the one from +Patras, who has so much business in the courts) to +select Pythagoras for him when he asked for subjects +to talk about. The man did so, and prevailed upon +the audience to hear that speech about Pythagoras. +

+ +

+In the sequel, he was very unconvincing in his +delivery, glibly reciting (as was natural) what he had +thought out long before and learned by heart, no +matter how much his shamelessness, standing by +him, defended him, lent him ahelping hand, and aided +him in the struggle. There was a great deal of +laughter from his hearers, some of whom, by looking +from time to time at that man from Patras, indicated +that they had not failed to detect his part in the +improvisation, while others, recognising the expressions themselves, throughout the performance continued to have that as their sole occupation, testing +each other to find out how good their memories were +at distinguishing which one of those sophists who +achieved fame a little before our time for their + + + + + +so-called “exercises” was the author of each +expression. +

+ +

+“Among all these, among those who laughed, was +the writer of these words. And why should not he +laugh at a piece of cheek so manifest and unconvincing and shameless? So, somehow or other, being one +who cannot control his laughter, when the speaker had +attuned his voice to song, as he thought, and was +intoning a regular dirge over Pythagoras, our +author, seeing an ass trying to play the lyre, as the +saying goes, burst into a very melodious cachinnation, +and the other turned and saw him. That created a +state of war between them, and the recent affair +sprang from it. +

+ +

+It was the beginning of the year, or +rather, the second day after the New Year,

New Year’s Day is called in the Greek “the great New- Moon-Day.” The day of the festival on which the incident occurred was January third (a.d. III non. Ian.) For the vow of the consuls on that day, two gilded bulls for the health of the Imperial family, see Henzen, Acta Fratrum Arvalium, pp. 100-102.

the day +on which the Romans, by an ancient custom, make +prayers in person for the entire yearand holdsacrifices, +following ceremonies which King Numaestablished for +them; they are convinced that on that day beyond +all others the gods give ear to those who pray. Well, +on that festival and high holiday, the man who burst +out laughing then in Olympia at the suppositious +Pythagoras saw this contemptible cheat approaching, +this presenter of the speeches of others. It happened +that he knew his character, too, and all his wantonness and unclean living, both what he was said to do, +and what he had been caught doing. So he said to + + + + +one of his friends: ‘We must give a wide berth to +this ill-met sight, whose appearance is likely to make +the most delightful of all days nefandous for us.’

“Exposure,” however devoted to Truth and Frankness, here indulges in prevarication so obvious that its purpose is clearly to exasperate Lucian’s victim rather than to impose upon his public. To say that a man’s appearance would make the day apophras is not saying that he was “like that kind of day,” let alone calling him apophras. See the note on § 1, above, and that on § 16, below.

+ +

+“On hearing that, the sophist at once laughed at +the word nefandous as if it were strange and alien to +the Greeks, and paid the man back, in his own +estimation, at least, for the laughter of that former +time, saying to all: ‘Nefandous! What, pray, is +that? A fruit, or a herb, or a utensil? Can it be +something to eat ordrink? For my part I have never +heard the word, and should never be able to guess +what it means.’ +

+ +

+He thought he was directing these +remarks at our friend, and he subjected ‘nefandous’ +to a great deal of laughter; but he had unwittingly +brought against himself the uttermost proof of his +want of education. Under these circumstances he +who sent me in to you in advance has written this +composition to demonstrate that the renowned +sophist does not know expressions common to all +the Greeks, which even men in the workshops and +the bazaars would know.” +

+ +

+Thus far Exposure. In my own turn (for I myself +have now taken over the rest of the show), I might +fittingly play the part of the Delphic tripod and tell +what you did in your own country, what in Palestine, +what in Egypt, what in Phoenicia and Syria; then, +in due order, in Greece and Italy, and on top of it all, +what you are now doing at Ephesus, which is the +extremity of your recklessness and the culminating + + + + + +point and crowning glory of your character. Now +that, in the words of the proverb,

If people of Troy attend tragedies, they are bound to hear about the misfortunes of the Trojans.

you who live in +Troy have paid to see tragedians, it is a fitting +occasion for you to hear your own misadventures. +

+ +

+But no! not yet. First about that ‘ nefandous.’

+ +

+Tell me, in the name of Aphrodite Pandemus and +the Genetyllides

Genetyllis was originally a goddess of childbirth. Hesychius says that she resembled Hecate, received sacrifices of dogs, and was of foreign origin. But in Attica, where she was worshipped in the temple of another similar divinity, Colias, the identities of the two were apparently so thoroughly merged that they could both be called either Genetyllides or Coliades, and both were more or less blended with Aphrodite.

and Cybebe, in what respect did +you think the word nefandous objectionable and fit to +be laughed at? Oh, because it did not belong to the +Greeks, but had somehow thrust its way in among +them from their intercourse with Celts or Thracians +or Scyths; wherefore you—for you know everything +that pertains to the Athenians—excluded it at once +and banished it from the Greek world, and your +laughter was because I committed a barbarism and +used a foreign idiom and went beyond the Attic +bounds !

+ +

+“Come now, what else is as well established on +Athenian soil as that word?” people would say who +are better informed than you about such matters. +It would be easier for you to prove Erechtheus and +Cecrops foreigners and invaders of Attica, than to +show that ‘ nefandous ’ is not at home and indigenous +in Attica. There are many things which they designate in the same way as everybody else, but they, +and they alone, designate as nefandous a day which +is vile, abominable, inauspicious, useless, and like +you. +

+ +

+There now! I have already taught you in +passing what they mean by nefandous! + + + + +

+ +

+When official business is not transacted, introduction of lawsuits is not permissible, sacrifice of victims +is not performed, and, in general, nothing is done +that requires good omens, that day is nefandous. +

+ +

+The custom was introduced among different peoples +in different ways; either they were defeated in great +battles and subsequently established that those days +on which they had undergone such misfortunes +should be useless and invalid for their customary transactions, or, indeed—but it is inopportune, perhaps, +and by now unseasonable to try to alter an old +man’s education and reinstruct him in such matters +when he does not know even what precedes them.

That is, he lacks even the rudiments of an education.

+It can hardly be that this is all that remains, and that +if you learn it, we shall have you fully informed! +Nonsense, man! Not to know those other expressions +which are off the beaten path and obscure to ordinary +folk is pardonable ; but even if you wished, you could +not say nefandous in any other way, for that is everyone’s sole and only word for it. +

+ +

+“Well and good,” someone will say, “but even in +the case of time-honoured words, only some of them +are to be employed, and not others, which are +unfamiliar to the public, that we may not disturb the +wits and wound the ears of our hearers.” My dear +sir, perhaps as far as you are concerned I was wrong +to say that to you about yourself; yes, yes, I should +have followed the folk-ways of the Paphlagonians or +the Cappadocians or the Bactrians in conversing with +you, that you might fully understand what was being +said and it might be pleasing to your ears. But +Greeks, I take it, should be addressed in the Greek +tongue. Moreover, although even the Athenians in + + + + +course of time have made many changes in their +speech, this word especially has continued to be used +in this way always and by all of them. +

+ +

+I should have named those who have employed +the word before our time, were I not certain to +disturb you in this way also, by reciting names of +poets and rhetoricians and historians that would be +foreign to you, and beyond your ken. No, I shall not +name those who have used it, for they are known to +all; but do you point me out one of the ancients who +has not employed the word and your statue shall be +set up, as the saying goes, in gold at Olympia. +Indeed, any old man, full of years, who is unacquainted +with such expressions is not, I think, even aware +that the city of Athens is in Attica, Corinth at the +Isthmus, and Sparta in the Peloponnese. +

+ +

+It remains, perhaps, for you to say that you knew +the word, but criticised the inappropriate use of it. +Come now, on this point too I shall respond to you +fittingly, and you must pay attention, unless not +knowing matters very little to you. The ancients +were before me in hurling many such taunts at the +like of you, each at the men of their day; for in that +time too there were, of course, dirty fellows, disgusting traits, and ungentle dispositions. One man +called a certain person “Buskin,” comparing his +principles, which were adaptable, to that kind of +footwear ; another called a man “Rampage” because +he was a turbulent orator and disturbed the assembly, +and another someone else “Seventh Day” because +he acted in the assemblies as children do on the + + + + + +seventh day of the month, joking and making fun +and turning the earnestness of the people into jest.

The nickname “Buskin” was given to Theramenes. “Seventh Day” cannot be identified, and the other nickname is corrupted in the Greek text.

+Will you not, then, in the name of Adonis, permit +me to compare an utterly vile fellow, familiar with +every form of iniquity, to a disreputable and inauspicious day ?

Stripped of its manifest disingenuousness (for comparison includes both simile and metaphor, and the use of simile would have been entirely unexceptionable), this amounts to defending what he said as Ry legitimate use of metaphor, like calling a man “Buskin.’? The argument would be valid if he had called the man “Apophras hémera!’’ But since we may safely say that he addressed him or spoke about him simply as “apophras,” the examples are not parallel, despite the speciousness of “hebdomas” (“Seventh Day”), formally identical with “apophras.” The one locution, however, is metaphor, because “day” is understood; in the other, that is not the case, and instead of metaphor what we have to do with is an application of the adjective grammatically incorrect and really justifiable only by pleading previous use—which might have been done by adducing Eupolis (see § 1, note).

+

+ +

+We avoid those who are lame in the right foot, +especially if we should see them early in the morning; and if anyone should see a cut priest or a eunuch +or a monkey immediately upon leaving the house, +he returns upon his tracks and goes back, auguring +that his daily business for that day will not be +successful, thanks to the bad and inauspicious omen +at the start. But in the beginning of the whole year, +at its door, on its first going forth, in its early morning, if one should see a profligate who commits and +submits to unspeakable practices, notorious for it, +broken in health, and all but called by the name of +his actions themselves, a cheat, a swindler, a perjurer, +a pestilence, a pillory, a pit,

That is to say, approximately, a whipping-stock, a gallowsbird; hurling into a pit was a form of capital punishment in many cities of Greece.

will not one shun him, +will not one compare him to a nefandous day ? +

+ +

+Well, are you not such a person? You will not +deny it, if I know your boldness; indeed, it seems to +me that you are actually vain over the fact that you + + + + + + + +have not lost the glory of your exploits, but are +conspicuous to all and have made a great noise. If, +however, you should offer opposition and should deny +that you are such a person, who will believe what you +say? The people of your native city (for it is fitting +to begin there)? No, they knew about your first +source of livelihood, and how you gave yourself over +to that pestilential soldier and shared his depravity, +serving him in every way until, after reducing you +to a torn rag, as the saying goes, he thrust you out. +

+ +

+And of course they remember also the effrontery that +you displayed in the theatre, when you acted secondary parts for the dancers and thought you were leader +of the company.

This man played parts like that of the Odysseus who, as we are told in The Dance, § 83, had his head broken by the pantomimic dancer who was enacting Ajax gone mad. Such parts did not involve dancing (cf. daoxplywy, above), but were not silent—a point made perfectly clear by another allusion to them in § 25 of this piece. Three of the réles in which Lucian’s butt appeared are named there; Ninus, Metiochus, and Achilles. See the note on that passage.

Nobody might enter the theatre +before you, or indicate the name of the play ; you were +sent in first, very properly arrayed, wearing golden +sandals and the robe of a tyrant, to beg for favour +from the audience, winning wreaths and making your +exit amid applause, for already you were held in +esteem by them. But now you are a public speaker +and a lecturer! So those people, if ever they hear +such a thing as that about you, believe they see two +suns, as in the tragedy,

Euripides, Bacchae, 913.

and twin cities of Thebes, +and everyone is quick to say, “That man who +then—, and after that—?” Therefore you do well +in not going there at all or living in their neighbourhood, but of your own accord remaining in exile from +your native city, thoughit is neither “bad in winter” +not “oppressive in summer,”

It was therefore unlike Ascra, the home of Hesiod, which was both. Works and Days, 640.

but the fairest and + + + + + + + +largest of all the cities in Phoenicia. To be put to +the proof, to associate with those who know and +remember your doings of old, is truly as bad as a +halter in your sight. And yet, why do I make that +silly statement? What would you consider shameful, of all that goes beyond the limit? I am told +that you have a great estate there—that ill-conditioned tower, to which the jar of the man of Sinope

More familiar to us as the tub of Diogenes.

+would be the great hall of Zeus !

+ +

+In view of all this, you can never by any means +persuade your fellow-citizens not to think you the +most odious man in the world, a common disgrace to +the whole city. +

+ +

+ +Could you, though, perhaps win over +the other inhabitants of Syria to vote for you if you +said that you had done nothing bad or culpable in +your life? Heracles! Antioch was an eye-witness +of your misconduct with that youth from Tarsus whom +you took aside—but to unveil these matters is no +doubt shameful for me. However, it is known about +and remembered by those who surprised the pair of +you then and saw him doing—you know what, unless +you are absolutely destitute of memory. +

+ +

+Well, perhaps people in Egypt do not know you, +who received you when, after those marvellous performances of yours in Syria, you went into exile for +the reasons which I have mentioned, pursued by the +clothiers, from whom you had bought costly garments +and in that way obtained your expense-money for the +journey. But Alexandria knows you to be guilty of +offences just as bad, and should not have been ranked +second to Antioch. No, your wantonness there was +more open and your licentiousness more insane, your + + + + +reputation for these things was greater, and your +head was uncloaked under all circumstances.

Cf. Petronius, 7: operui caput.

+

+ +

+There is only one person who would have believed +you if you denied having done anything of the sort, +and would have come to your assistance—your latest +employer, one of the first gentlemen of Rome. The +name itself you will allow me to withhold, especially +in addressing people who all know whom I mean. +As to all the liberties taken by you while you were +with him that he tolerated, why should I speak of +them? But when he found you in the company of +his young cup-bearer Oenopion,—what do you think ? +Would he have believed you? Not unless he was +completely blind. No, he made his opinion evident by +driving you out of his house at once, and indeed conducting a lustration, they say, after your departure. +

+ +

+And certainly Greece as well as Italy is completely +filled with-your doings, and your reputation for them, +and I wish you joy of your fame! . Consequently, to +those who marvel at what you are now doing in +Ephesus, I say (and it is true as can be) that they +would not wonder if they knew your early performances. Yet you have learned something new here +having to do with women. +

+ +

+Does it not, then, fit such a man to a hair to call him +nefandous? But why in the name of Zeus should you +take it upon yourselfto kiss us after such performances ? +In so doing you behave very offensively, especially +to those who ought least of all to be so treated, your +pupils, for whom it would have been enough to get +only those other horrid boons from your lips—barbarity of language, harshness of voice, indistinctness, + + + + +confusedness, complete tunelessness, and the like, +but to kiss you—forfend it, Averter of Ill! Better +kiss an asp or a viper; then the risk is a bite and a +pain which the doctor cures when you call him. But +from the venom of your kiss, who could approach +victims or altars? What god would listen to one’s +prayer? How many bowls of holy water, how many +rivers are required? +

+ +

+And you, who are of that sort, laughed at others in +the matter of words and phrases, when you were doing +such terrible deeds! For my part, had I not known +the word nefandous, I should have been ashamed, so +far am I from denying that I used it. In your own +case, none of us criticised you for saying “bromologous” and “tropomasthletes” and “to rhesimeter,” and “Athenio,” and “anthocracy” and +“sphendicise” and “‘cheiroblime.”

Except for rhesimeter (to speak for a measured time, as in court), which Lucian’s Lexiphanes uses (Lez., 9), these words are found only here. Their meaning is : bromologous : stench-mouthed.

tropomasthletes: oily-mannered fellows.

athenio: to yearn for Athens.

anthocracy: apparently, rule of the “flower”; i.e., the select few. sphendicise: to sling, very likely in the sense, to throw.

cheiroblime : to handle.

May Hermes, +Lord of Language, blot you out miserably, language +and all, for the miserable wretch that you are! +Where in literature do you find these treasures? +Perhaps buried somewhere in the closet of some +composer of dirges, full of mildew and spiders’ webs, +or from the Tablets of Philaenis,

The Tablets of Philaenis are frequently mentioned as an ars amatoria. An epigram by Aeschrion (Anth. Pal., VII, 345) says that it was not written by the woman whose name it bore, but by the sophist Polycrates. The book is therefore of the time of Polycrates, the beginning of the fourth century B.C.

which you keep in +hand. For you, however, and for your lips they are +quite good enough. + + + + + +

+ +

+Now that I have mentioned lips, what would you +say if your tongue, summoning you to court, let us +suppose, should prosecute you on a charge of injury +and at the mildest, assault, saying: “Ingrate, I took +you under my protection when you were poor and +hard up and destitute of support, and first of all I +made you successful in the theatre, making you now +Ninus, now Metiochus, and then presently Achilles

As Ninus, the legendary king of Assyria, he supported a dancer in the role of Semiramis, enacting a plot presumably based on the Greek Ninus Romance (text and translation of the fragments in 8. Gaselee, Daphnis and Chloe [L.C.L.];_ cf. R. M. Rattenbury, New Chapters in the Hist. of Greek Lit., III, pp. 211-223). Opposite to his Metiochus the Phrygian, the dancer played Parthenope; see The Dance, §1. His Achilles was very likely that hero on Scyros, disguised as a girl, with the dancer taking the part of the king’s daughter whom he beguiled, Deidameia; cf. p. 257.

+After that, when you taught boys to spell, I kept you +for a long time; and wien at length you took to +delivering these speeches of yours, composed by other +people, I caused you to be considered a sophist, +attaching to you a reputation which had nothing at +all to do with you. What charge, then, have you to +bring against me, so great that you treat me in this +way, imposing disgraceful tasks and abominable +services? Are not my daily tasks enough, lying, +committing perjury, ladling out such an amount of +silliness and twaddle, or (I should say) spewing out +the nastiness of those speeches? Even at night you +do not allow me, unlucky that I am, to take my rest, +but unaided I do everything for you, am abused, +defiled, treated deliberately like a hand rather than +a tongue, insulted as if I were nothing to you, overwhelmed with so many injuries. My only function +is to talk; other parts have been commissioned to do +such things as those. Oh if only someone had cut +me out, like the tongue of Philomela. More blessed + + + + + +in my sight are the tongues of parents who have eaten +their children!” +

+ +

+In Heaven’s name, if your tongue should say that, +acquiring a voice of its own, and getting your beard +to join in the accusation, what response would you +make? The reply, manifestly, which you made +recently to Glaucus when he rebuked you just after a +performance, that by this means you had speedily +become famous and known to everyone, and how could +you have become so notorious by making speeches ? +It was highly desirable, you said, to be renowned and +celebrated in any way whatsoever. And then you +might tell it your many nicknames, acquired in +different nations. In that connection I marvel at it +that you were distressed when you heard ‘ nefandous ’ +but were not angry over those names. +

+ +

+In Syria you +were called Rhododaphne; the reason, by Athena, +I am ashamed to tell. So as far as lies in me, it will +still remain a mystery. In Palestine, you were +Thorn-hedge, with reference, no doubt, to the +prickling of your stubbly beard; for you still kept it +shaved. In Egypt you were called Quinsy, which is +clear. In fact, they say you were nearly throttled +when you ran afoul of a lusty sailor who closed with +you and stopped your mouth. The Athenians, excellent fellows that they are, gave you no enigmatic +name but called you Atimarchus, honouring you with +the addition of a single letter because you had to have +something that went even beyond Timarchus.

Timarchus is the man whom Aeschines castigated for his vices in an extant speech. From the wording of this passage it has been very generally inferred that the name of Lucian’s butt was Timarchus. That, however, would be a singular coincidence, which would surely have called for especial emphasis. All that Lucian intends to convey, I think, is that the Athenians did not nickname the man Timarchus as they might have done, but went a step further and styled him Atimarchus.

. And +in Italy—my word! you got that epic nickname of + + + + + +Cyclops, because once, over and above your old bag +of tricks, you took a notion to do an obscene parody +on Homer’s poetry itself, and while you lay there, +drunk already, with a bowl of ivy-wood in your hand, +a lecherous Polyphemus, a young man whom you +had hired came at you as Odysseus, presenting his +bar, thoroughly made ready, to put out your eye; + + + +And that he missed; his shaft was turned aside. +Its point drove through beside the jawbone’s +root. + +The first line of this cento from the Iliad is XIII, 605 combined with XI, 233; the second is V, 293. + + + + +(Of course it is not at all out of the way, in discussing +you, to be silly.) Well, you as the Cyclops, opening +your mouth and setting it agape as widely as you +could, submitted to having your jaw put out by him, +or rather, like Charybdis, you strove to engulf your +Noman whole, along with his crew, his rudder, and +his sails. That was seen by other people present. +Then the next day your only defence was drunkenness, and you sought sanctuary in the unwatered +wine. +

+ +

+Rich as you are in these choice and numerous +appellations, are you ashamed of ‘nefandous’? In +the name of the gods, tell me how you feel when +the rabble call you names derived from Lesbos and +Phoenicia?, Are you as unacquainted with these as +with ‘nefandous,’ and do you perhaps think they are +praising you? Or do you know these through old +acquaintance, and is it only ‘ nefandous’ that you scorn +as unknown and exclude from your list of names? +Consequently, you are paying us a penalty which +cannot be considered inadequate; no, your notoriety + + + +extends even to the women’s quarters. Recently, +for instance, when you had the hardihood to seek a +match in Cyzicus, that excellent woman, who had +very thoroughly informed herself in every particular +said: ‘I do not care to have a man who needs +one.” +

+ +

+Then, being in such case, you bother about words, +do you, and laugh, and insult other people? Not +without reason, for we could not all use expressions +like yours. How ever could we? Who is so greatly +daring in language as to ask for a trident instead of a +sword to use on three adulterers, as you did?

The quaint conceit that with a trident all three might be despatched at a blow undoubtedly embellished a rhetorical “exercise” like Lucian’s own Tyrannicide or Disowned.

Or +to say of Theopompus, in passing judgement on his +Tricaranus,

On the book entitled Tricaranus (“Tricipitine,” or “Three-Headed”) see p. 96, n. 9.

that he had razed the outstanding cities +single-handed with a three-pronged book? And +again, that he had plied a ruinous trident upon Hellas, +and that he was a literary Cerberus.

Cerberus had three heads.

Why, the other +day you even lighted a lantern and went peering +about, for some “brother,” I suppose, that had got +astray. And there are other examples beyond +counting, which it is not worth while to mention, +except for one that was heard and reported. A rich +man, I gather, and two poor men were on bad terms. +Then, in the middle of the story, speaking of the rich +man, you said: “He killed θάτερον (meaning one of +the two, instead of saying τὸν ἕτερον) ; and when those +present laughed, as was natural, by way of correcting +and undoing your slip you said: “No, not that; +he killed ἅτερον Your old-time slips I pass over, +your use of the dual in speaking of three months, of +ἀνηνεμία (for νηνεμία, windlessness), of πέταμαι (for +πέτομαι, I fly), of ἐκχύνειν (for ἐκχεῖν, to pour out), and +all the other fine flowers that adorn your compositions. + + + + + +

+ +

+As to what you do under the impulsion of poverty +—by our Lady of Necessity! I cannot censure a +single act. It can be overlooked, for example, if a +man in the pinch of hunger who has received moneys +entrusted to him by a man of his own city subsequently takes a false oath that he received nothing; +or if a man shamelessly asks for gifts—begs, in fact— +and steals and plies the trade of publican. That is +not what I am talking about; for there is nothing +invidious in fending off destitution by every means. +But it goes beyond what is endurable when you, a +poor man, pour the proceeds of your shamelessness +into such indulgences only. However, you will permit me to praise one thing, anyhow, that very pretty +performance of yours when you yourself—and you +know it—composed the “Tisias’ Handbook,” that +work of an ill-omened crow, thus robbing that stupid +old man of thirty gold pieces; for because of Tisias’ +name he paid seven hundred and fifty drachmas for +the book, gulled into it by you.

Apparently, Lucian’s hero had sold to the old man as “Tisias’ Handbook” a work on rhetoric which he had himself forged. Both Tisias and his master Corax, the founder of rhetoric, were said to have written handbooks. This production, purporting to be by Tisias, was really the work of an ill-omened Korax (crow), thievish as such birds always are.

+

+ +

+I have still a great deal that I might say; but I +willingly forego the rest for you, adding only this: +do as you like in everything else and do not cease to +indulge in such maudlin behaviour at your own +expense, but not that one thing—no, no! It is not +decent to ask people who so act to the same table, to +share a cup with them, and to partake of the same +food. And let there be none of this kissing after +lectures, either, especially with those who have made +‘nefandous’ apply to you not long before. And inasmuch as I have already begun to give friendly advice, + + + + + +have done, if you please, with perfuming your grey +hair, and depilating only certain parts; for if some +ailment is besetting you, your whole body should be +attended to, but if nothing of that sort ails you, what +is the point of your making parts hairless, smooth, +and sleek which should not even be seen? One +thing only is prudent in you, your grey hairs, and +that you no longer dye them, so that you can have +them to cloak your iniquity. Spare them, in Heaven’s +name in this point also, and particularly your beard, +too; do not defile or mistreat it any longer. If +you must, let it be at night and in darkness; but +by day—no, no!—that is absolutely uncivilised and +beastly. +

+ +

+Do not you see that it would have been better for +you to “leave Camarina undisturbed,”

The inhabitants of Camarina in Sicily, though warned by Delphi not to disturb the lagoon, also called Camarina, which flanked the city, drained it nevertheless. By so doing, a weakened their defences and brought about their city’s all.

and not to +laugh at the word nefandous, which is going to make +your whole life nefandous? Or is something more +still required? As far as in me lies, it shall not +remain wanting. To be sure, you are not yet aware +that you have brought down the whole cartload on +top of you, though you ought to grovel, you glozing +varlet, if a man with hair on him, a swart-breech

An allusion to the story of Heracles and the Cercopes; cf. Aristophanes, Lysistrata, 803.

+(to use the good old phrase) were simply to look at +you sourly. Perhaps you will even laugh at that, +too—that “glozing varlet”—as if you had heard +something enigmatic and riddling; for you do not +know the words for your actions. So you now have + + + + + +an opportunity to libel these expressions also, in +case “nefandous” has not paid you out, three or +four times over. Anyhow, blame yourself for everything. As that pretty wit Euripides used to say, of +curbless mouths and folly and lawlessness the end is +mischance.

Bacchae, 386 ff., loosely quoted, without attention to metre; καὶ ἀφροσύνης καὶ ἀνομίας is substituted for ἀνόμου τ᾽ ἀφροσύνας, and γίγνεται is added.

+ + + +

+ + diff --git a/data/tlg0062/tlg049/tlg0062.tlg049.perseus-grc2.xml b/data/tlg0062/tlg049/tlg0062.tlg049.perseus-grc2.xml index c8e30f4b3..2666115a5 100644 --- a/data/tlg0062/tlg049/tlg0062.tlg049.perseus-grc2.xml +++ b/data/tlg0062/tlg049/tlg0062.tlg049.perseus-grc2.xml @@ -7,17 +7,19 @@ Ψευδολογιστής Lucian -A. M. Harmon +Austin Morris Harmon, 1878-1950 Perseus Project, Tufts University Gregory Crane Prepared under the supervision of Bridget Almas Lisa Cerrato +Gregory Crane Rashmi Singhal The National Endowment for the Humanities +Harvard Library Arcadia Fund Google Digital Humanities Awards Program @@ -29,14 +31,14 @@ tlg0062.tlg049.perseus-grc2.xml Available under a Creative Commons Attribution-ShareAlike 4.0 International License - + Lucian Lucian -A. M. Harmon +Austin Morris Harmon, 1878-1950 Cambridge, MA Harvard University Press @@ -51,25 +53,25 @@ - +

optical character recognition

 - +

This pointer pattern extracts section.

 - + - + Greek @@ -79,99 +81,104 @@ EpiDoc and CTS conversion and other cleanup - +
+ΠΕΡΙ ΤΗΣ ΑΠΟΦΡΑΔΟΣΨΕΥΔΟΛΟΓΙΣΤΗΣ Η ΠΕΡΙ ΤΗΣ ΑΠΟΦΡΑΔΟΣ So ΓΕΜ: κατὰ τιμάρχου added in Γ (marg.) Ν. περὶ τῆς ἀποφράδος ἢ κατὰ τιμάρχου CF. In the alternative form of the title, κατ' Ἀτιμάρχου may be what was originally intended. Cf. § 27, n.
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ἀλλʼ ὅτι μὲν ἡγνοεις τοὔνομα τὴν ἀποφράβα παντί που δῆλον. πῶς γὰρ ἂν ᾐτιῶ βάρβαρον εἶναί με τὴν φωνὴν ἐπʼ αὐτῷ, εἰπόντα ὑπέρ σοῦ ὡς ἀποφράδι ὅμοιος εἴης (τὸν γὰρ τρόπον σου νὴ Δία μέμνημαι εἰκάσας τῇ τοιαύτῃ ἡμέρᾳ), εἰ μὴ καὶ παντάπασιν ἀνήκοος ἦσθα τοῦ ὀνόματος; ἐγὼ δὲ τήν μὲν ἀποφράδα ὅ τι καὶ βούλεται εἶναι διδάξω σε μικρὸν ὕστερον· τὸ δὲ τοῦ Ἀρχιλόχου ἐκεῖνο ἤδη σοι λέγω, ὅτι τέττιγα τοῦ πτεροῦ συνείληφας, εἴπερ τινὰ ποιητὴν ἰάμβων ἀκούεις Ἀρχίλοχον, Πάριον τὸ γένος, ἄνδρα κομιδῇ ἐλεύθερον καὶ παρρησίᾳ συνόντα, μηδὲν ὀκνοῦντα ὀνειδίζειν, εἰ καὶ ὅτι μάλιστα λυπήσειν ἔμελλε τοὺς περιπετεῖς ἐσομένους τῇ χολῇ τῶν ἰάμβων αὐτοῦ. ἐκεῖνος τοίνυν πρός τινος τῶν τοιούτων ἀκούσας κακῶς τέττιγα ἔφη τὸν ἄνδρα εἰληφέναι τοῦ πτεροῦ, εἰκάζων ἑαυτὸν τῷ τέττιγι ὁ Ἀρχίλοχος φύσει μὲν λάλῳ ὄντι καὶ ἄνευ τινὸς ἀνάγκης, ὁπόταν δὲ καὶ τοῦ πτεροῦ ληφθῇ, γεγωνότερον βοῶντι. καὶ σὺ δή, ἔφη, ὦ κακόδαιμον ἄνθρωπε, τί βουλόμενος ποιητὴν λάλον παροξύνεις ἐπὶ σεαυτὸν αἰτίας ζητοῦντα καὶ ὑποθέσεις τοῖς ἰάμβοις;

+

ἀλλʼ ὅτι μὲν ἠγνόεις τοὔνομα τὴν ἀποφράδα παντί που δῆλον. πῶς γὰρ ἂν ᾐτιῶ βάρβαρον εἶναί με τὴν φωνὴν ἐπʼ αὐτῷ, εἰπόντα ὑπὲρ σοῦ ὡς ἀποφράδι ὅμοιος εἴης (τὸν γὰρ τρόπον σου νὴ Δία μέμνημαι εἰκάσας τῇ τοιαύτῃ ἡμέρᾳ), εἰ μὴ καὶ παντάπασιν ἀνήκοος ἦσθα τοῦ ὀνόματος; ἐγὼ δὲ τὴν μὲν ἀποφράδα ὅ τι καὶ βούλεται εἶναι διδάξω σε μικρὸν ὕστερον· τὸ δὲ τοῦ Ἀρχιλόχου ἐκεῖνο ἤδη σοι λέγω, ὅτι τέττιγα τοῦ πτεροῦ συνείληφας, εἴπερ τινὰ ποιητὴν ἰάμβων ἀκούεις Ἀρχίλοχον, Πάριον τὸ γένος, ἄνδρα κομιδῇ ἐλεύθερον καὶ παρρησίᾳ συνόντα, μηδὲν ὀκνοῦντα ὀνειδίζειν, εἰ καὶ ὅτι μάλιστα λυπήσειν ἔμελλε τοὺς περιπετεῖς ἐσομένους τῇ χολῇ τῶν ἰάμβων αὐτοῦ. ἐκεῖνος τοίνυν πρός τινος τῶν τοιούτων ἀκούσας κακῶς τέττιγα ἔφη τὸν ἄνδρα εἰληφέναι τοῦ πτεροῦ, εἰκάζων ἑαυτὸν τῷ τέττιγι ὁ Ἀρχίλοχος φύσει μὲν λάλῳ ὄντι καὶ ἄνευ τινὸς ἀνάγκης, ὁπόταν δὲ καὶ τοῦ πτεροῦ ληφθῇ, γεγωνότερον βοῶντι. καὶ σὺ δή, ἔφη, ὦ κακόδαιμον ἄνθρωπε, τί βουλόμενος ποιητὴν λάλον παροξύνεις ἐπὶ σεαυτὸν αἰτίας ζητοῦντα καὶ ὑποθέσεις τοῖς ἰάμβοις;

-

ταῦτά σοι καὶ αὐτὸς ἀπειλῶ, οὐ μὰ τὸν Δία τῷ Ἀρχιλόχῳ εἰκάζων ἐμαυτόν — πόθεν; πολλοῦ γε καὶ δέω σοὶ δὲ μυρία συνειδὼς ἰάμβων ἄξια βεβιωμένα, πρὸς ἅ μοι δοκεῖ οὐδʼ ἂν ὁ Ἀρχίλοχος αὐτὸς διαρκέσαι, προσπαρακαλέσας καὶ τὸν Σιμωνίδην καὶ τὸν Ἱππώνακτα συμποιεῖν μετʼ αὐτοῦ κἂν ἕν τι τῶν προσόντων σοι κακῶν, οὕτω σύ γε παῖδας ἀπέφηνας ἐν πάσῃ βδελυρίᾳ τὸν Ὀροδοκίδην καὶ τὸν Λυκάμβην καὶ τὸν Βούπαλον, τοὺς ἐκείνων ἰάμβους. καὶ ἔοικε θεῶν τις ἐπὶ χεῖλος ἀγαγεῖν σοι τότε τὸν γέλων ἐπὶ τῇ ἀποφράδι λεχθείσῃ, ὡς αὐτὸς μὲν Σκυθῶν καταφανέστερος γένοιο κομιδῇ ἀπαίδευτος ὢν καὶ τὰ κοινὰ ταῦτα καὶ τὰ ἐν ποσὶν ἀγνοῶν, ἀρχὴν δὲ εὔλογον παράσχοις τῶν κατὰ σοῦ λόγων ἀνδρὶ ἐλευθέρῳ καὶ οἴκοθέν σε ἀκριβῶς εἰδότι καὶ μηδὲν ὑποστελουμένῳ τὸ μὴ οὐχὶ πάντα ἐξειπεῖν, μᾶλλον δὲ κηρῦξαι, ἃ πράττεις νύκτωρ καὶ μεθʼ ἡμέραν ἔτι καὶ νῦν ἐπὶ πολλοῖς τοῖς πρὶν ἐκείνοις.

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ταῦτά σοι καὶ αὐτὸς ἀπειλῶ, οὐ μὰ τὸν Δία τῷ Ἀρχιλόχῳ εἰκάζων ἐμαυτόν — πόθεν; πολλοῦ γε καὶ δέω — σοὶ δὲ μυρία συνειδὼς ἰάμβων ἄξια βεβιωμένα, πρὸς ἅ μοι δοκεῖ οὐδʼ ἂν ὁ Ἀρχίλοχος αὐτὸς διαρκέσαι, προσπαρακαλέσας καὶ τὸν Σιμωνίδην καὶ τὸν Ἱππώνακτα συμποιεῖν μετʼ αὐτοῦ κἂν ἕν τι τῶν προσόντων σοι κακῶν, οὕτω σύ γε παῖδας ἀπέφηνας ἐν πάσῃ βδελυρίᾳ τὸν ὈροδοκίδηνὈροδοκίδην ΓΕ: Ὁροδοικίδην Ν: Ὀροδοικίδην edd. καὶ τὸν Λυκάμβην καὶ τὸν Βούπαλον, τοὺς ἐκείνων ἰάμβους. καὶ ἔοικε θεῶν τις ἐπὶ χεῖλος ἀγαγεῖν σοι τότε τὸν γέλων ἐπὶ τῇ ἀποφράδι λεχθείσῃ, ὡς αὐτὸς μὲν Σκυθῶν καταφανέστερος γένοιο κομιδῇ ἀπαίδευτος ὢν καὶ τὰ κοινὰ ταῦτα καὶ τὰ ἐν ποσὶν ἀγνοῶν, ἀρχὴν δὲ εὔλογον παράσχοις τῶν κατὰ σοῦ λόγων ἀνδρὶ ἐλευθέρῳ καὶ οἴκοθέν σε ἀκριβῶς εἰδότι καὶ μηδὲν ὑποστελουμένῳὑποστελλομένου. Α. τὸ μὴ οὐχὶ πάντα ἐξειπεῖν, μᾶλλον δὲ κηρῦξαι, ἃ πράττεις νύκτωρ καὶ μεθʼ ἡμέραν ἔτι καὶ νῦν ἐπὶ πολλοῖς τοῖς πρὶν ἐκείνοις.

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καίτοι μάταιον ἴσως καὶ περιττὸν ἐν παιδείας νόμῳ παρρησιάζεσθαι πρὸς σέ. οὔτε γὰρ ἂν αὐτός ποτε βελτίων γένοιο πρὸς τὴν ἐπιτίμησιν, οὐ μᾶλλον ἢ κάνθαρος μεταπεισθείη ἂν μηκέτι τοιαῦτα κυλινδεῖν, ἅπαξ αὐτοῖς συνήθης γενόμενος, οὔτʼ εἶναι τινα νομίζω τὸν ἀγνοοῦντα ἔτι τὰ ὑπὸ σοῦ τολμώμενα καὶ ἃ γέρων ἄνθρωπος ἐς ἑαυτὸν παρανομεῖς. οὐχ οὕτως ἀσφαλὴς οὐδὲ ἀφανὴς βδελυρὸς εἶ· οὐδὲ δεῖ τινος τοῦ ἀποδύσοντος τὴν λεοντῆν, ὡς φανερὸς γένοιο κανθήλιος ὤν, εἰ μή τις ἄρα ἐξ Ὑπερβορέων ἄρτι ἐς ἡμᾶς ἥκοι ἢ ἐς τοσοῦτο Κυμαῖος εἴη ὡς μὴ ἰδὼν εὐθὺς εἰδέναι ὄνων ἁπάντων ὑβριστότατόν σε ὄντα, μὴ περιμείνας ὀγκωμένου προσέτι ἀκούειν. οὕτω πάλαι καὶ πρὸ ἐμοῦ καὶ παρὰ πᾶσι καὶ πολλάκις κεκήρυκται τὰ σά, καὶ δόξαν οὐ μικρὰν ἔχεις ἐπʼ αὐτοῖς, ὑπὲρ τὸν Ἀριφράδην, ὑπὲρ τὸν Συβαρίτην Ἡμιθέωνα, ὑπὲρ τὸν Χῖον ἐκεῖνον Βάσταν, τὸν ἐπὶ τοῖς ὁμοίοις σοφόν.

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καίτοι μάταιον ἴσως καὶ περιττὸν ἐν παιδείας νόμῳ παρρησιάζεσθαι πρὸς σέ. οὔτε γὰρ ἂν αὐτός ποτε βελτίων γένοιο πρὸς τὴν ἐπιτίμησιν, οὐ μᾶλλον ἢ κάνθαρος μεταπεισθείη ἂν μηκέτι τοιαῦτα κυλινδεῖν, ἅπαξ αὐτοῖς συνήθης γενόμενος, οὔτʼ εἶναι τινα νομίζω τὸν ἀγνοοῦντα ἔτι τὰ ὑπὸ σοῦ τολμώμενα καὶ ἃ γέρων ἄνθρωπος ἐς ἑαυτὸν παρανομεῖς. οὐχ οὕτως ἀσφαλὴς οὐδὲ ἀφανὴς βδελυρὸς εἶ· οὐδὲ δεῖ τινος τοῦ ἀποδύσοντος τὴν λεοντῆν, ὡς φανερὸς γένοιο κανθήλιος ὤν, εἰ μή τις ἄρα ἐξ Ὑπερβορέων ἄρτι ἐς ἡμᾶς ἥκοι ἢ ἐς τοσοῦτο Κυμαῖος εἴη ὡς μὴ ἰδὼν εὐθὺς εἰδέναι ὄνων ἁπάντων ὑβριστότατόν σε ὄντα, μὴ περιμείνας ὀγκωμένου προσέτι ἀκούειν. οὕτω πάλαι καὶ πρὸ ἐμοῦ καὶ παρὰ πᾶσι καὶ πολλάκις κεκήρυκται τὰ σά, καὶ δόξαν οὐ μικρὰν ἔχεις ἐπʼ αὐτοῖς, ὑπὲρ τὸν Ἀριφράδην, ὑπὲρ τὸν Συβαρίτην Ἡμιθέωνα,Μίσθωνα MSS., corrected du Soul from adv. Ind., 23. But N has ἡμῖν θέων there; and possibly the name was Μένθων, a nick nickname. Cf. Lex. 12. ὑπὲρ τὸν Χῖον ἐκεῖνον Βάσταν, τὸν ἐπὶ τοῖς ὁμοίοις σοφόν.

ῥητέον δὲ ὅμως, εἰ καὶ ἕωλα δόξω λέγειν, ὡς μὴ αἰτίαν ἔχοιμι μόνος αὐτὰ ἀγνοεῖν.

μᾶλλον δὲ παρακλητέος ἡμῖν τῶν Μενάνδρου προλόγων εἷς, ὁ Ἔλεγχος, φίλος Ἀληθείᾳ καὶ Παρρησίᾳ θεός, οὐχ ὁ ἀσημότατος τῶν ἐπὶ τὴν σκηνὴν ἀναβαινόντων, μόνοις ὑμῖν ἐχθρὸς τοῖς δεδιόσι τὴν γλῶτταν αὐτοῦ, πάντα καὶ εἰδότος καὶ σαφῶς διεξιόντος ὁπόσα ὑμῖν σύνοιδεν. χάριεν γοῦν τοῦτο γένοιτʼ ἄν, εἰ ἐθελήσειεν ἡμῖν προεισελθὼν οὗτος διηγήσασθαι τοῖς θεαταῖς σύμπαντα τοῦ δράματος τὸν λόγον.

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ἄγε τοίνυν, ὦ προλόγων καὶ δαιμόνων ἄριστε Ἔλεγχε, ὅρα ὅπως σαφῶς προδιδάξῃς τοὺς ἀκούοντας ὡς οὐ μάτην οὐδὲ φιλαπεχθημόνως οὐδʼ ἀνίπτοις ποσὶ κατὰ τὴν παροιμίαν ἐπὶ τόνδε τὸν λόγον ἀπηντήκαμεν, ἀλλὰ καὶ ἴδιόν τι ἀμυνόμενοι καὶ τὰ κοινά, μισοῦντες τὸν ἄνθρωπον ἐπὶ τῇ βδελυρίᾳ. ταῦτα μόνα εἰπὼν καὶ σαφῶς προδιηγησάμενος ἵλεως ἄπιθι ἐκποδών, τὰ δὲ ἄλλα ἡμῖν κατάλιπε· μιμησόμεθα γάρ σε καὶ διελέγξομεν τὰ πολλά, ὡς παρρησίας γε καὶ ἀληθείας ἕνεκα μηδὲν ἂν αἰτιάσασθαί σε. μήτε δὲ ἐμὲ πρὸς αὐτοὺς ἐπαινέσῃς, ὦ φίλτατε Ἔλεγχε, μήτε τὰ ἐκείνῳ προσόντα προεκχέῃς αὔτως· οὐ γὰρ ἄξιον θεῷ ὄντι ἐπὶ στόμα σοι ἐλθεῖν τοὺς περὶ τῶν οὕτω καταπτύστων λόγους.

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ἄγε τοίνυν, ὦ προλόγων καὶ δαιμόνων ἄριστε Ἔλεγχε, ὅρα ὅπως σαφῶς προδιδάξῃς τοὺς ἀκούοντας ὡς οὐ μάτην οὐδὲ φιλαπεχθημόνως οὐδʼ ἀνίπτοις ποσὶ κατὰ τὴν παροιμίαν ἐπὶ τόνδε τὸν λόγον ἀπηντήκαμεν, ἀλλὰ καὶ ἴδιόν τι ἀμυνόμενοι καὶ τὰ κοινά, μισοῦντες τὸν ἄνθρωπον ἐπὶ τῇ βδελυρίᾳ. ταῦτα μόνα εἰπὼν καὶ σαφῶς προδιηγησάμενος ἵλεως ἄπιθι ἐκποδών, τὰ δὲ ἄλλα ἡμῖν κατάλιπε· μιμησόμεθα γάρ σε καὶ διελέγξομεν τὰ πολλά, ὡς παρρησίας γεγε Fritzsche: τε MSS. καὶ ἀληθείας ἕνεκα μηδὲν ἂνμηδὲν ἄν De Jong, and possibly Γ1: μηδένα Γ2, cett. αἰτιάσασθαί σε. μήτε δὲ ἐμὲ πρὸς αὐτοὺς ἐπαινέσῃς, ὦ φίλτατε Ἔλεγχε, μήτε τὰ ἐκείνῳ προσόντα προεκχέῃς αὔτως· οὐ γὰρ ἄξιον θεῷ ὄντι ἐπὶ στόμα σοι ἐλθεῖν τοὺς περὶ τῶν οὕτω καταπτύστων λόγους.

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ὁ γὰρ σοφιστὴς οὗτος εἶναι λέγων ὁ (πρόλογος ἤδη φησὶν ταῦτα) ἐς Ὀλυμπίαν ποτὲ ἧκε λόγον τινὰ πρὸ πολλοῦ συγγεγραμμένον ἐπιδειξόμενος τοῖς πανηγυρισταῖς. ἦν δὲ ὑπόθεσις τῷ συγγράμματι ὁ Πυθαγόρας κωλυόμενος ὑπό τινος Ἀθηναίων, οἶμαι, μετέχειν τῆς Ἐλευσῖνι τελετῆς ὡς βάρβαρος, ὅτι ἔλεγεν αὐτὸς ὁ Πυθαγόρας πρὸ τούτου ποτὲ καὶ Εὔφορβος γεγονέναι. ἐτύγχανεν δὲ ὁ λόγος αὐτῷ κατὰ τὸν Αἰσώπου κολοιὸν συμφορητὸς ὢν ἐκ ποικίλων ἀλλοτρίων πτερῶν. βουλόμενος δὴ μὴ ἕωλα δόξαι λέγειν ἀλλʼ αὐτοσχεδιάζειν τὰ ἐκ τοῦ βιβλίου, δεῖται τῶν συνήθων τινός ἦν δὲ ἐκ Πατρῶν ἐκεῖνος, ἀμφὶ δίκας ἔχων τὰ πολλὰ ἐπειδὰν αἰτήσῃ τινὰς ὑποθέσεις τοῖς λόγοις, τὸν Πυθαγόραν αὐτῷ προελέσθαι. καὶ οὕτως ἁνὴρ ἐποίησε, καὶ συνέπεισε τὸ θέατρον ἀκούειν τὸν ὑπὲρ τοῦ Πυθαγόρου ἐκεῖνον λόγον.

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ὁ γὰρ σοφιστὴς οὗτος εἶναι λέγων (ὁ πρόλογος ἤδη φησὶν ταῦτα) ἐς Ὀλυμπίαν ποτὲ ἧκε λόγον τινὰ πρὸ πολλοῦ συγγεγραμμένον ἐπιδειξόμενος τοῖς πανηγυρισταῖς. ἦν δὲ ὑπόθεσις τῷ συγγράμματι ὁ Πυθαγόρας κωλυόμενος ὑπό τινος Ἀθηναίων, οἶμαι, μετέχειν τῆς Ἐλευσῖνι τελετῆς ὡς βάρβαρος, ὅτι ἔλεγεν αὐτὸς ὁ Πυθαγόρας πρὸ τούτου ποτὲ καὶ Εὔφορβος γεγονέναι. ἐτύγχανεν δὲ ὁ λόγος αὐτῷ κατὰ τὸν Αἰσώπου κολοιὸν συμφορητὸς ὢν ἐκ ποικίλων ἀλλοτρίων πτερῶν. βουλόμενος δὴ μὴ ἕωλα δόξαι λέγειν ἀλλʼ αὐτοσχεδιάζειν τὰ ἐκ τοῦ βιβλίου, δεῖται τῶν συνήθων τινός (ἦν δὲ ἐκ Πατρῶν ἐκεῖνος, ἀμφὶ δίκας ἔχων τὰ πολλὰ) ἐπειδὰν αἰτήσῃ τινὰς ὑποθέσεις τοῖς λόγοις, τὸν Πυθαγόραν αὐτῷ προελέσθαι. καὶ οὕτως ἁνὴρἀνὴρ MSS., corrected by Jacobitz. ἐποίησε, καὶ συνέπεισε τὸ θέατρον ἀκούειν τὸν ὑπὲρ τοῦ Πυθαγόρου ἐκεῖνον λόγον.λόγον Text ΓΕΝ: τῶν ὑπὲρ τοὐ Πυθαγόρου ἐκείνων λόγων MFA.

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ἦν δὴ τὸ ἐπὶ τούτῳ ὁ μὲν πάνυ ἀπίθανος ἐν τῇ ὑποκρίσει, συνείρων οἷον εἰκὸς ἐκ πολλοῦ ἐσκεμμένα καὶ μεμελετημένα, εἰ καὶ ὅτι μάλιστα ἡ ἀναισχυντία οὖσα ἐπήμυνε καὶ χεῖρα ὤρεγε καὶ συνηγωνίζετο αὐτῷ. γέλως δὲ πολὺς παρὰ τῶν ἀκουόντων· καὶ οἱ μὲν ἐς τὸν Πατρέα ἐκεῖνον μεταξὺ ἀποβλέποντες ὑπεδήλουν ὡς οὐ λέληθε συμπράξας αὐτῷ τὴν ῥᾳδιουργίαν, οἱ δὲ καὶ αὐτὰ γνωρίζοντες τὰ λεγόμενα παρʼ ὅλην τὴν ἀκρόασιν διετέλεσαν ἓν τοῦτο μόνον ἔργον ἔχοντες, ἀλλήλων πειρώμενοι ὅπως μνήμης ἔχουσι πρὸς τὸ διαγιγνώσκειν ὅτου ἕκαστον ἦν τῶν ὀλίγον πρὸ ἡμῶν εὐδοκιμησάντων ἐπὶ ταῖς καλουμέναις μελέταις σοφιστῶν.

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ἦν δὲ τὸ ἐπὶ τούτῳ ὁ μὲν πάνυ ἀπίθανος ἐν τῇ ὑποκρίσει, συνείρων οἷον εἰκὸς ἐκ πολλοῦ ἐσκεμμένα καὶ μεμελετημένα, εἰ καὶ ὅτι μάλιστα ἡ ἀναισχυντία ἀναισχυντία Lacuna G. Hermann: not indicated in MSS. πάρουσα Headlam, θεὸς οὖσα Cobet. οὖσα ἐπήμυνε καὶ χεῖρα ὤρεγε καὶ συνηγωνίζετο αὐτῷ. γέλως δὲ πολὺς παρὰ τῶν ἀκουόντων· καὶ οἱ μὲν ἐς τὸν Πατρέα ἐκεῖνον μεταξὺ ἀποβλέποντες ὑπεδήλουν ὡς οὐ λέληθε συμπράξας αὐτῷ τὴν ῥᾳδιουργίαν, οἱ δὲ καὶ αὐτὰ γνωρίζοντες τὰ λεγόμενα παρʼ ὅλην τὴν ἀκρόασιν διετέλεσαν ἓν τοῦτο μόνον ἔργον ἔχοντες, ἀλλήλων πειρώμενοι ὅπως μνήμης ἔχουσιἔχουσι MF: ἔχωσι ΓΕΝΑ. πρὸς τὸ διαγιγνώσκειν ὅτου ἕκαστον ἦν τῶν ὀλίγον πρὸ ἡμῶν εὐδοκιμησάντων ἐπὶ ταῖς καλουμέναις μελέταις σοφιστῶν.

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ἐν δὲ τούτοις ἅπασι καὶ ὁ τὸν λόγον τόνδε συγγράψας ἦν ἐν τοῖς γελῶσι καὶ αὐτός. τί δʼ οὐκ ἔμελλεν γελᾶν ἐφʼ οὕτω περιφανεῖ καὶ ἀπιθάνῳ καὶ ἀναισχύντῳ τολμήματι; καί πως ἔστιν δὲ ἀκρατὴς γέλωτος ὁ μὲν τὴν φωνὴν ἐντρέψας ἐς μέλος, ὡς ᾤετο, θρῆνόν τινα ἐπηύλει τῷ Πυθαγόρᾳ, ὁ δέ, τοῦτο δὴ τὸ τοῦ λόγου, ὄνον κιθαρίζειν πειρώμενον ὁρῶν ἀνεκάγχασε μάλα ἡδύ, ὁ ποιητὴς οὗτος ὁ ἐμός· ὁ δὲ εἶδεν ἐπιστραφείς. τοῦτο ἐξεπολέμωσεν αὐτούς, τό τε ἔναγχος ἐνθένδε.

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ἐν δὲ τούτοις ἅπασι καὶ ὁ τὸν λόγον τόνδε συγγράψας ἦν ἐν τοῖς γελῶσι καὶ αὐτός. τί δʼ οὐκ ἔμελλεν γελᾶν ἐφʼ οὕτω περιφανεῖ καὶ ἀπιθάνῳ καὶ ἀναισχύντῳ τολμήματι; καί πως (ἔστιν δὲ ἀκρατὴς γέλωτος) ὁ μὲν τὴν φωνὴν ἐντρέψας ἐς μέλος, ὡς ᾤετο, θρῆνόν τινα ἐπηύλει τῷ Πυθαγόρᾳ, ὁ δέ, τοῦτο δὴ τὸ τοῦ λόγου, ὄνον κιθαρίζειν πειρώμενον ὁρῶν ἀνεκάγχασε μάλα ἡδύ, ὁ ποιητὴς οὗτος ὁ ἐμός· ὁ δὲ εἶδεν ἐπιστραφείς. τοῦτο ἐξεπολέμωσεν αὐτούς, τό τε ἔναγχος ἐνθένδε.ἐνθένδε The text is that of N, interpreted by adding a comma after αὐτούς and writing τό τε for τότε. The full stop is set after ἔναγχος in ΓA(MFE) and previous editions. But ἐνθένδε makes an awkward anacoluthon with what follows (hence ἔνθεν δὲ ΓΑ) ; moreover, τότε ἔναγχος is neither idiomatic (hence the omission of τότε in MF) nor consistent with ποτέ (6) and τοῦ πάλαι ἐκείνου γέλωτος (8).

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ἦν μὲν ἡ τοῦ ἔτους ἀρχή, μᾶλλον δὲ ἡ ἀπὸ τῆς μεγάλης νουμηνίας τρίτη, ἐν ᾗ οἱ Ῥωμαῖοι κατά τι ἀρχαῖον εὔχονταί τε αὐτοὶ ὑπὲρ ἅπαντος τοῦ ἔτους εὐχάς τινας καὶ θύουσι, Νομᾶ τοῦ βασιλέως καταστησαμένου τὰς ἱερουργίας αὐτοῖς, καὶ πεπιστεύκασιν τοὺς θεοὺς ἐν ἐκείνῃ μάλιστα τῇ ἡμέρᾳ χρηματίζειν τοῖς εὐχομένοις. ἐν τοιαύτῃ τοίνυν ἑορτῇ καὶ ἱερομηνίᾳ ὁ τότε γελάσας ἐν Ὀλυμπίᾳ ἐκεῖνος ἐπὶ τῷ ὑποβολιμαίῳ Πυθαγόρᾳ ἰδὼν προσιόντα τὸν κατάπτυστον καὶ ἀλαζόνα, τὸν τῶν ἀλλοτρίων λόγων ὑποκριτήν ἐτύγχανε δὲ καὶ τὸν τρόπον ἀκριβῶς εἰδὼς αὐτοῦ καὶ τὴν ἄλλην ἀσέλγειαν καὶ μιαρίαν τοῦ βίου καὶ ἃ ποιεῖν ἐλέγετο καὶ ἃ ποιῶν κατείληπτο Ὥρα ἡμῖν, ἔφη πρός τινα τῶν ἑταίρων, ἐκτρέπεσθαι τὸ δυσάντητον τοῦτο θέαμα, ὃς φανεὶς ἔοικε τὴν ἡδίστην ἡμέραν ἀποφράδα ἡμῖν ποιήσειν.

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Τοῦτʼ ἀκούσας ὁ σοφιστὴς τὴν ἀποφράδα ὥς τι ξένον καὶ ἀλλότριον τῶν Ἑλλήνων ὄνομα ἐγέλα εὐθὺς καὶ τὸν ἄνδρα τοῦ πάλαι ἐκείνου γέλωτος ἠμύνετο, ὡς γοῦν ᾤετο, καὶ πρὸς ἅπαντας ἔλεγεν, ἀποφράς, τί δὲ τοῦτό ἐστι; καρπός τις ἢ βοτάνη τις ἢ σκεῦος; ἆρα τῶν ἐσθιομένων ἢ πινομένων τί ἐστιν ἀποφρὰς; ἐγὼ μὲν οὔτε ἤκουσα πώποτε οὔτʼ ἂν συνείην ποτὲ ὅ τι καὶ λέγει.

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ἦν μὲν ἡ τοῦ ἔτους ἀρχή, μᾶλλον δὲ ἡ ἀπὸ τῆς μεγάλης νουμηνίας τρίτη, ἐν ᾗ οἱ Ῥωμαῖοι κατά τι ἀρχαῖον εὔχονταί τε αὐτοὶ ὑπὲρ ἅπαντος τοῦ ἔτους εὐχάς τινας καὶ θύουσι, Νομᾶθύουσι Νομᾶ Cobet (Νουμᾶ vulg.) : θύουσιν ἅμα MSS. τοῦ βασιλέως καταστησαμένου τὰς ἱερουργίας αὐτοῖς, καὶ πεπιστεύκασιν τοὺς θεοὺς ἐν ἐκείνῃ μάλιστα τῇ ἡμέρᾳ χρηματίζειν τοῖς εὐχομένοις. ἐν τοιαύτῃ τοίνυν ἑορτῇ καὶ ἱερομηνίᾳ ὁ τότε γελάσας ἐν Ὀλυμπίᾳ ἐκεῖνος ἐπὶ τῷ ὑποβολιμαίῳ Πυθαγόρᾳ ἰδὼν προσιόντα τὸν κατάπτυστον καὶ ἀλαζόνα, τὸν τῶν ἀλλοτρίων λόγων ὑποκριτήν (ἐτύγχανε δὲ καὶ τὸν τρόπον ἀκριβῶς εἰδὼς αὐτοῦ καὶ τὴν ἄλλην ἀσέλγειαν καὶ μιαρίαν τοῦ βίου καὶ ἃ ποιεῖν ἐλέγετο καὶ ἃ ποιῶν κατείληπτο) Ὥρα ἡμῖν, ἔφη πρός τινα τῶν ἑταίρων, ἐκτρέπεσθαι τὸ δυσάντητον τοῦτο θέαμα, ὃς φανεὶς ἔοικε τὴν ἡδίστην ἡμέραν ἀποφράδα ἡμῖν ποιήσειν.

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Τοῦτʼ ἀκούσας ὁ σοφιστὴς τὴν ἀποφράδα ὥς τι ξένον καὶ ἀλλότριον τῶν Ἑλλήνων ὄνομα ἐγέλα εὐθὺς καὶ τὸν ἄνδρα τοῦ πάλαι ἐκείνου γέλωτος ἠμύνετο, ὡς γοῦν ᾤετο, καὶ πρὸς ἅπαντας ἔλεγεν, ἀποφράς, τί δὲ τοῦτό ἐστι; καρπός τις ἢ βοτάνη τις ἢ σκεῦος; ἆρα τῶν ἐσθιομένων ἢ πινομένων τί ἐστιν ἀποφράς; ἐγὼ μὲν οὔτε ἤκουσα πώποτε οὔτʼ ἂν συνείην ποτὲ ὅ τι καὶ λέγει.

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ταῦθʼ ὁ μὲν ᾤετο κατὰ τοῦτου διεξιέναι καὶ πολὺν ἐπῆγε τῇ ἀποφράδι τὸν γέλων ἐλελήθει δὲ κατʼ αὐτοῦ τὸ ὕστατον τεκμήριον ἀπαιδευσίας ἐκφέρων. ἐπὶ τούτῳ τὸν λόγον τόνδε συνέγραψεν ὁ ἐμὲ προεισπέμψας ὑμῖν, ὡς δείξειε τὸν ἀοίδιμον σοφιστὴν τὰ κοινὰ τῶν Ἑλλήνων ἀγνοοῦντα καὶ ὁπόσα κἂν οἱ ἐπὶ τῶν ἐργαστηρίων καὶ τῶν καπηλείων εἰδεῖεν.

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ταῦθʼ ὁ μὲν ᾤετο κατὰ τούτου διεξιέναι καὶ πολὺν ἐπῆγε τῇ ἀποφράδι τὸν γέλων· ἐλελήθει δὲ κατʼ αὐτοῦ τὸ ὕστατον τεκμήριον ἀπαιδευσίας ἐκφέρων. ἐπὶ τούτῳ τὸν λόγον τόνδε συνέγραψεν ὁὁ Guyet: not in MSS. ἐμὲ προεισπέμψας ὑμῖν, ὡς δείξειε τὸν ἀοίδιμον σοφιστὴν τὰ κοινὰ τῶν Ἑλλήνων ἀγνοοῦντα καὶ ὁπόσα κἂν οἱ ἐπὶ τῶν ἐργαστηρίων καὶ τῶν καπηλείων εἰδεῖεν.

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ταῦτα μὲν ὁ Ἔλεγχος, ἐγὼ δὲ — ἤδη γὰρ αὐτὸς παρείληφα τοῦ δράματος τὰ λοιπὰ — δίκαιος ἂν εἴην τὰ ἐκ τοῦ Δελφικοῦ τρίποδος ἤδη λέγειν, οἷα μέν σου τὰ ἐν τῇ πατρίδι, οἷα δὲ τὰ ἐν τῇ Παλαιστίνῃ, οἷα δὲ τὰ ἐν Αἰγύπτῳ, οἷα δὲ τὰ ἐν Φοινίκῃ καὶ Συρίᾳ, εἶτα ἑξῆς τὰ ἐν Ἑλλάδι καὶ Ἰταλίᾳ, καὶ ἐπὶ πᾶσι τὰ ἐν Ἐφέσῳ νῦν, ἅπερ κεφαλαιωδέστατα τῆς ἀπονοίας τῆς σῆς καὶ κορυφὴ καὶ κορωνὶς τοῦ τρόπου. ἐπεὶ γάρ κατὰ τὴν παροιμίαν Ἰλιεὺς ὢν τραγῳδοὺς ἐμισθώσω, καιρὸς ἤδη σοι ἀκούειν τὰ σαυτοῦ κακά.

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ταῦτα μὲν ὁ Ἔλεγχος, ἐγὼ δέ — ἤδη γὰρ αὐτὸς παρείληφα τοῦ δράματος τὰ λοιπά — δίκαιος ἂν εἴην τὰ ἐκ τοῦ Δελφικοῦ τρίποδος ἤδη λέγειν, οἷα μέν σου τὰ ἐν τῇ πατρίδι, οἷα δὲ τὰ ἐν τῇ Παλαιστίνῃ, οἷα δὲ τὰ ἐν Αἰγύπτῳ, οἷα δὲ τὰ ἐν Φοινίκῃ καὶ Συρίᾳ, εἶτα ἑξῆς τὰ ἐν Ἑλλάδι καὶ Ἰταλίᾳ, καὶ ἐπὶ πᾶσι τὰ ἐν Ἐφέσῳ νῦν, ἅπερ κεφαλαιωδέστατα τῆς ἀπονοίας τῆς σῆς καὶ κορυφὴ καὶ κορωνὶς τοῦ τρόπου. ἐπεὶ γὰρ κατὰ τὴν παροιμίαν Ἰλιεὺς ὢν τραγῳδοὺς ἐμισθώσω, καιρὸς ἤδη σοι ἀκούειν τὰ σαυτοῦ κακά.

μᾶλλον δέ, ταῦτα μὲν μηδέπω, περὶ δὲ τῆς ἀποφράδος πρότερον.

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εἰπὲ γάρ μοι, πρὸς πανδήμου καὶ Γενετυλλίδων καὶ Κυβήβης πῇ σοι μεμπτὸν καὶ γέλωτος ἄξιον τοὔνομα εἶναι ἔδοξεν ἡ ἀποφρὰς; νὴ Δίʼ, οὐ γὰρ ἦν τῶν Ἑλλήνων ἴδιον, ἀλλά ποθεν ἐπεισκωμάσαν αὐτοῖς ἀπὸ τῆς πρὸς Κελτοὺς ἢ Θρᾷκας ἢ Σκύθας ἐπιμιξίας, σὺ δὲ — ἅπαντα γὰρ οἶσθα τὰ τῶν Ἀθηναίων — ἐξέκλεισας τοῦτο εὐθὺς καὶ ἐξεκήρυξας τοῦ Ἑλληνικοῦ, καὶ ὁ γέλως ἐπὶ τούτῳ, ὅτι βαρβαρίζω καὶ ξενίζω καὶ ὑπερβαίνω τοὺς ὅρους τοὺς Ἀττικούς.

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εἰπὲ γάρ μοι, πρὸς πανδήμου καὶ Γενετυλλίδων καὶ Κυβήβης,κυβίβης MSS. (κυβικῆς Γ). πῇ σοι μεμπτὸν καὶ γέλωτος ἄξιον τοὔνομα εἶναι ἔδοξεν ἡ ἀποφράς; νὴ Δίʼ, οὐ γὰρ ἦν τῶν Ἑλλήνων ἴδιον, ἀλλά ποθεν ἐπεισκωμάσαν αὐτοῖς ἀπὸ τῆς πρὸς Κελτοὺς ἢ Θρᾷκας ἢ Σκύθας ἐπιμιξίας, σὺ δὲ — ἅπαντα γὰρ οἶσθα τὰ τῶν Ἀθηναίων — ἐξέκλεισας τοῦτο εὐθὺς καὶ ἐξεκήρυξας τοῦ Ἑλληνικοῦ, καὶ ὁ γέλως ἐπὶ τούτῳ, ὅτι βαρβαρίζω καὶ ξενίζω καὶ ὑπερβαίνω τοὺς ὅρους τοὺς Ἀττικούς.

καὶ μὴν τί ἄλλο οὕτως Ἀθηναίοις ἐπιχώριον ὡς τουτὶ τοὔνομα, φαῖεν ἂν οἵ γε σοῦ μᾶλλον τὰ τοιαῦτα εἰδότες· ὥστε θᾶττον ἂν Ἐρεχθέα καὶ τὸν Κέκροπα ξένους ἀποφήναις καὶ ἐπήλυδας τῶν Ἀθηνῶν ἢ τὴν ἀποφράδα δείξειας οὐκ οἰκείαν καὶ αὐτόχθονα τῆς Ἀττικῆς.

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πολλὰ μὲν γάρ ἐστιν ἃ καὶ αὐτοὶ κατὰ ταὐτὰ τοῖς πᾶσιν ἀνθρώποις ὀνομάζουσιν, ἀποφράδα δὲ μόνοι ἐκεῖνοι τὴν μιαρὰν καὶ ἀπευκτὴν καὶ ἀπαίσιον καὶ ἄπρακτον καὶ σοὶ ὁμοίαν ἡμέραν. ἰδού, καὶ μεμάθηκας ἤδη ὁδοῦ πάρεργον τί βούλεται αὐτοῖς ἡ ἀποφρὰς ἡμέρα.

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πολλὰ μὲν γάρ ἐστιν ἃ καὶ αὐτοὶ κατὰ ταὐτὰ τοῖς πᾶσιν ἀνθρώποις ὀνομάζουσιν, ἀποφράδα δὲ μόνοι ἐκεῖνοι τὴν μιαρὰν καὶ ἀπευκτὴν καὶ ἀπαίσιον καὶ ἄπρακτον καὶ σοὶ ὁμοίαν ἡμέραν. ἰδού, καὶ μεμάθηκας ἤδη ὁδοῦ πάρεργον τί βούλεται αὐτοῖς ἡ ἀποφρὰς ἡμέρα.

Ὅταν μήτε αἱ ἀρχαὶ χρηματίζωσι μήτε εἰσαγώγιμοι αἱ δίκαι ὦσι μήτε τὰ ἱερὰ ἱερουργῆται μήθʼ ὅλως τι τῶν αἰσίων τελῆται, αὕτη ἀποφρὰς ἡμέρα.

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ἐνομίσθη δὲ τοῦτο ἄλλοις ἐπʼ ἄλλαις αἰτίαις· ἢ γὰρ ἡττηθέντες μάχαις μεγάλαις ἔπειτα ἔταξαν ἐκείνας τὰς ἡμέρας ἐν αἷς τὰ τοιαῦτα ἐπεπόνθεισαν ἀπράκτους καὶ ἀκύρους τῶν ἐννόμων πράξεων εἶναι, ἢ καὶ νὴ Δία — καίτοι ἄκαιρον ἴσως καὶ ἔξωρόν γε ἤδη, γέροντα ἄνδρα μεταπαιδεύειν καὶ ἀναδιδάσκειν τὰ τοιαῦτα, μηδὲ τὰ πρὸ τούτων εἰδότα. πάνυ γοῦν τοῦτʼ ἔστι τὸ λοιπόν, κἂν ἐκμάθῃς αὐτό, πᾶν ἡμῖν εἰδὼς ἔσῃ. πόθεν, ὦ οὗτος; τὰ μὲν γὰρ ἄλλα καὶ ἀγνοῆσαι συγγνώμη ὁπόσα ἔξω τοῦ πολλοῦ πάτου καὶ ἄδηλα τοῖς ἰδιώταις, τὴν ἀποφράδα δὲ οὐδὲ βουληθεὶς ἂν ἄλλως εἴποις· ἓν γὰρ τοῦτο καὶ μόνον ἀπάντων τοὔνομα.

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ἐνομίσθη δὲ τοῦτο ἄλλοις ἐπʼ ἄλλαις αἰτίαις· ἢ γὰρ ἡττηθέντες μάχαις μεγάλαις ἔπειτα ἔταξαν ἐκείνας τὰς ἡμέρας ἐν αἷς τὰ τοιαῦτα ἐπεπόνθεισαν ἀπράκτους καὶ ἀκύρους τῶν ἐννόμων πράξεων εἶναι, ἢ καὶ νὴ Δία — καίτοι ἄκαιρον ἴσως καὶ ἔξωρόν γε ἤδη, γέροντα ἄνδρα μεταπαιδεύειν καὶ ἀναδιδάσκειν τὰ τοιαῦτα, μηδὲ τὰ πρὸ τούτων εἰδότα. πάνυ γοῦν τοῦτʼ ἔστι τὸ λοιπόν, κἂν ἐκμάθῃς αὐτό, πᾶν ἡμῖν εἰδὼς ἔσῃ. πόθεν, ὦ οὗτος; τὰ μὲν γὰρ ἄλλα καὶ ἀγνοῆσαι συγγνώμη ὁπόσα ἔξω τοῦ πολλοῦ πάτου καὶ ἄδηλα τοῖς ἰδιώταις, τὴν ἀποφράδα δὲ οὐδὲ βουληθεὶς ἂν ἄλλως εἴποις· ἓν γὰρ τοῦτο καὶ μόνον ἁπάντων τοὔνομα.

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ἔστω, φησί τις, ἀλλὰ καὶ τῶν παλαιῶν ὀνομάτων τὰ μὲν λεκτέα, τὰ δʼ οὔ, ὁπόσα αὐτῶν μὴ συνήθη τοῖς πολλοῖς, ὡς μὴ ταράττοιμεν τὰς ἀκοὰς καὶ τιτρώσκοιμεν τῶν συνόντων τὰ ὦτα. ἐγὼ δέ, ὦ βέλτιστε, πρὸς μὲν σὲ ἴσως ταῦτα περὶ σοῦ εἰπὼν ἥμαρτον ἐχρῆν γὰρ ἐχρῆν ἢ κατὰ Παφλαγόνων ἢ Καππαδοκῶν ἢ Βακτρίων πάτρια διαλέγεσθαί σοι, ὡς ἐκμάθῃς τὰ λεγόμενα καί σοὶ ἀκούειν ἡδέα. τοῖς δʼ ἄλλοις Ἕλλησιν οἶμαι καθʼ Ἑλλάδα γλῶτταν συνεῖναι χρή. εἶτα καὶ τῶν Ἀττικῶν κατὰ χρόνους τινὰς πολλὰ ἐντρεψάντων τῆς αὑτῶν φωνῆς, τοῦτο ἐν τοῖς μάλιστα τὸ ὄνομα διετέλεσεν οὕτως ἀεὶ καὶ πρὸς ἁπάντων αὐτῶν λεγόμενον.

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ἔστω, φησί τις, ἀλλὰ καὶ τῶν παλαιῶν ὀνομάτων τὰ μὲν λεκτέα, τὰ δʼ οὔ, ὁπόσα αὐτῶν μὴ συνήθη τοῖς πολλοῖς, ὡς μὴ ταράττοιμεν τὰς ἀκοὰς καὶ τιτρώσκοιμεν τῶν συνόντων τὰ ὦτα. ἐγὼ δέ, ὦ βέλτιστε, πρὸς μὲν σὲ ἴσως ταῦτα περὶ σοῦ εἰπὼν ἥμαρτον· ἐχρῆν γὰρ ἐχρῆν ἢ κατὰ Παφλαγόνων ἢ Καππαδοκῶν ἢ Βακτρίων πάτρια διαλέγεσθαί σοι, ὡςὡς du Soul: ἕως MSS. ἐκμάθῃς τὰ λεγόμενα καὶ σοὶ ἀκούειν ᾖᾖ Jacobitz: not in MSS. ἡδέα. τοῖς δʼ ἄλλοις Ἕλλησιν οἶμαι καθʼ Ἑλλάδα γλῶτταν συνεῖναι χρή. εἶτα καὶ τῶν Ἀττικῶν κατὰ χρόνους τινὰς πολλὰ ἐντρεψάντων τῆς αὑτῶν φωνῆς, τοῦτο ἐν τοῖς μάλιστα τὸ ὄνομα διετέλεσεν οὕτως ἀεὶ καὶ πρὸς ἁπάντων αὐτῶν λεγόμενον.

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εἶπον ἂν καὶ ʼτοὺς πρὸ ἡμῶν κεχρημένους τῷ ὀνόματι, εἰ μὴ καὶ ταύτῃ σε διαταράξειν ἔμελλον, ξένα σοι καὶ ἄγνωστα ποιητῶν καὶ ῥητόρων καὶ συγγραφέων ὀνόματα διεξιών. μᾶλλον δὲ οὐδʼ ἐγώ σοι τοὺς εἰπόντας ἐρῶ, πάντες γὰρ ἴσασιν, ἀλλὰ σύ μοι ἕνα τῶν πάλαι δείξας οὐ κεχρημένον τῷ ὀνόματι, χρυσοῦς, φασίν, ἐν Ὀλυμπίᾳ στάθητι καίτοι ὅστις γέρων ὢν καὶ ἀφῆλιξ τὰ τοιαῦτα ἀγνοεῖ. δοκεῖ μοι καὶ ὅτι Ἀθῆναι πόλις ἐστὶν ἐν τῇ Ἀττικῇ καὶ Κόρινθος ἐπὶ τῷ Ἰσθμῷ καὶ Σπάρτη ἐν Πελοποννήσῳ μὴ εἰδέναι.

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εἶπον ἂν καὶ τοὺς πρὸ ἡμῶν κεχρημένους τῷ ὀνόματι, εἰ μὴ καὶ ταύτῃ σε διαταράξειν ἔμελλον, ξένα σοι καὶ ἄγνωστα ποιητῶν καὶ ῥητόρων καὶ συγγραφέων ὀνόματα διεξιών. μᾶλλον δὲ οὐδʼ ἐγώ σοι τοὺς εἰπόντας ἐρῶ, πάντες γὰρ ἴσασιν, ἀλλὰ σύ μοι ἕνα τῶν πάλαι δείξας οὐ κεχρημένον τῷ ὀνόματι, χρυσοῦς, φασίν, ἐν Ὀλυμπίᾳ στάθητι.στάθητι (M ?) ed. Flor.: στάχυσι(ν) ΕΓΝ: στάχυας Α. Cf. Plato, Phaedrus, 236 B. καίτοι ὅστις γέρων ὢν καὶ ἀφῆλιξ τὰ τοιαῦτα ἀγνοεῖ, δοκεῖ μοι καὶ ὅτι Ἀθῆναι πόλις ἐστὶν ἐν τῇ Ἀττικῇ καὶ Κόρινθος ἐπὶ τῷ Ἰσθμῷ καὶ Σπάρτη ἐν Πελοποννήσῳ μὴ εἰδέναι.

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λοιπὸν ἴσως ἐκεῖνό σοι λέγειν, ὡς τὸ μὲν ὄνομα ᾔδεις, τὴν δὲ χρῆσιν αὐτοῦ ἄκαιρον ᾐτιάσω. φέρε δὴ καὶ ὑπὲρ τούτου πρὸς σὲ ἀπολογήσομαι τὰ εἰκότα, σὺ δὲ προσέχειν τὸν νοῦν, εἰ μὴ πάνυ ὀλίγον σοι μέλει τοῦ μηδὲν εἰδέναι. οἱ πάλαι πολλὰ τοιαῦτα πρὸ ἡμῶν ἀπέρριψαν ἐς τούς σοὶ ὁμοίους ἕκαστοι τοὺς τότε — ἦσαν γὰρ καὶ τότε, ὡς τὸ εἰκός, βδελυροί τινες ἐς τὰ ἤθη καὶ μιαροὶ καὶ κακοήθεις τὸν τρόπον — καὶ ὁ μὲν κόθορνόν τινα εἶπεν, εἰκάσας αὐτοῦ τὸν βίον ἀμφίβολον ὄντα τοῖς τοιούτοις ὑποδήμασιν , ὁ δὲ λύμην, ὅτι τὰς ἐκκλησίας θορυβώδης ῥήτωρ ὢν ἐπετάραττεν, ὁ δὲ ἑβδόμην, ὅτι ὥσπερ οἱ παῖδες ἐν ταῖς ἑβδόμαις κἀκεῖνος ἐν ταῖς ἐκκλησίαις ἔπαιζεν καὶ διεγέλα καὶ παιδιὰν ἐποιεῖτο τὴν σπουδὴν τοῦ δήμου. μὴ δῷς οὖν κἀμοί, πρὸς Ἀδώνιδος, εἰκάσαι παμπόνηρον ἄνθρωπον, ἁπάσῃ κακίᾳ σύντροφον, ἡμέρᾳ δυσφήμῳ καὶ ἀπαισίῳ;

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λοιπὸν ἴσως ἐκεῖνό σοι λέγειν, ὡς τὸ μὲν ὄνομα ᾔδεις, τὴν δὲ χρῆσιν αὐτοῦ ἄκαιρον ᾐτιάσω. φέρε δὴ καὶ ὑπὲρ τούτου πρὸς σὲ ἀπολογήσομαι τὰ εἰκότα, σὺ δὲ προσέχειν τὸν νοῦν, εἰ μὴ πάνυ ὀλίγον σοι μέλει τοῦ μηδὲν εἰδέναι. οἱ πάλαι πολλὰ τοιαῦτα πρὸ ἡμῶν ἀπέρριψαν ἐς τοὺς σοὶ ὁμοίους ἕκαστοι τοὺς τότε — ἦσαν γὰρ καὶ τότε, ὡς τὸ εἰκός, βδελυροί τινες ἐς τὰ ἤθη καὶ μιαροὶ καὶ κακοήθεις τὸν τρόπον — καὶ ὁ μὲν κόθορνόν τινα εἶπεν, εἰκάσας αὐτοῦ τὸν βίον ἀμφίβολον ὄντα τοῖς τοιούτοις ὑποδήμασιν, ὁ δὲ λύμην,λύμην Harmon: λυπάην MSS. except Α, which has λυπάδην. ὅτι τὰς ἐκκλησίας θορυβώδης ῥήτωρ ὢν ἐπετάραττεν, ὁ δὲ ἑβδόμην, ὅτι ὥσπερ οἱ παῖδες ἐν ταῖς ἑβδόμαις κἀκεῖνος ἐν ταῖς ἐκκλησίαις ἔπαιζεν καὶ διεγέλα καὶ παιδιὰν ἐποιεῖτο τὴν σπουδὴν τοῦ δήμου. μὴ δῷς οὖν κἀμοί, πρὸς Ἀδώνιδος, εἰκάσαι παμπόνηρον ἄνθρωπον, ἁπάσῃ κακίᾳ σύντροφον, ἡμέρᾳ δυσφήμῳ καὶ ἀπαισίῳ;

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ἡμεῖς δὲ καὶ τοὺς χωλοὺς τῷ δεξιῷ ἐκτρεπόμεθα, καὶ μάλιστα εἰ ἕωθεν ἴδοιμεν αὐτούς· κἂν εἴ τις βάκηλον ἢ εὐνοῦχον ἴδοι ἢ πίθηκον εὐθὺς ἐξιὼν τῆς οἰκίας, ἐπὶ πόδα ἀναστρέφει καὶ ἐπανέρχεται, οὐκ ἀγαθὰς μαντευόμενος τὰς ἐφημέρους ἐκείνας πράξεις ἔσεσθαι αὑτῷ ὑπὸ πονηρῷ τῷ πρώτῳ καὶ δυσφήμῳ κληδονίσματι. ἐν ἀρχῇ δὲ καὶ ἐν θύραις καὶ ἐπὶ τῇ πρώτῃ ἐξόδῳ καὶ ἕωθεν τοῦ ἅπαντος ἔτους εἴ τις ἴδοι κίναιδον καὶ ἀπόρρητα ποιοῦντα καὶ πάσχοντα, ἐπίσημον ἐπὶ τούτῳ καὶ ἀπερρωγότα καὶ μονονουχὶ τοὔνομα τῶν ἔργων αὐτῶν ὀνομαζόμενον, ἀπατεῶνα, γόητα, ἐπίορκον, ὄλεθρον, κύφωνα, βάραθρον, μὴ φύγῃ μηδʼ εἰκάσῃ τοῦτον ἀποφράδι ἡμέρᾳ;

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ἡμεῖς δὲ καὶ τοὺς χωλοὺς τῷ δεξιῷ ἐκτρεπόμεθα, καὶ μάλιστα εἰ ἕωθεν ἴδοιμεν αὐτούς· κἂν εἴ τις βάκηλον ἢ εὐνοῦχον ἴδοι ἢ πίθηκον εὐθὺς ἐξιὼν τῆς οἰκίας, ἐπὶ πόδα ἀναστρέφει καὶ ἐπανέρχεται, οὐκ ἀγαθὰς μαντευόμενος τὰς ἐφημέρους ἐκείναςἐφ' ἡμέρος ἐκείνης Herwerden. πράξεις ἔσεσθαι αὑτῷ ὑπὸ πονηρῷ τῷ πρώτῳ καὶ δυσφήμῳ κληδονίσματι. ἐν ἀρχῇ δὲ καὶ ἐν θύραις καὶ ἐπὶ τῇ πρώτῃ ἐξόδῳ καὶ ἕωθεν τοῦ ἅπαντος ἔτους εἴ τις ἴδοι κίναιδον καὶ ἀπόρρητα ποιοῦντα καὶ πάσχοντα, ἐπίσημον ἐπὶ τούτῳ καὶ ἀπερρωγότα καὶ μονονουχὶ τοὔνομα τῶν ἔργων αὐτῶν ὀνομαζόμενον, ἀπατεῶνα, γόητα, ἐπίορκον, ὄλεθρον, κύφωνα, βάραθρον, μὴ φύγῃ μηδʼ εἰκάσῃ τοῦτον ἀποφράδι ἡμέρᾳ;

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ἀλλʼ οὐχὶ σὺ τοιοῦτος; οὐκ ἂν ἔξαρνος γένοιο, εἰ ἐγὼ τὴν ἀνδρείαν οἶδα τὴν σήν, ὅς γε καὶ μέγα φρονεῖν ἐπὶ τούτῳ μοι δοκεῖς, ὅτι μὴ ἀπόλλυταί σοι ἡ δόξα τῶν ἔργων, ἀλλὰ πᾶσι δῆλος εἶ καὶ περιβόητος. εἰ δὲ καὶ ὁμόσε χωρήσειας καὶ ἀρνήσαιο μὴ τοιοῦτος εἶναι, τίσι πιστὰ ἐρεῖς; τοῖς πολίταις τοῖς σοῖς ἐκεῖθεν γὰρ ἄρχεσθαι δίκαιον; ἀλλὰ ἴσασιν ἐκεῖνοι τὰς πρώτας σου τροφάς, καὶ ὡς παραδοὺς σεαυτὸν τῷ ὀλέθρῳ ἐκείνῳ στρατιώτῃ συμπεριεφθείρου πάντα ὑπηρετῶν, ἄχρι δή σε, τὸ τοῦ λόγου τοῦτο, ῥάκος πολυσχιδὲς ἐργασάμενος ἐξέωσεν.

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ἀλλʼ οὐχὶ σὺ τοιοῦτος; οὐκ ἂν ἔξαρνος γένοιο, εἰ ἐγὼ τὴν ἀνδρείαν οἶδα τὴν σήν, ὅς γε καὶ μέγα φρονεῖν ἐπὶ τούτῳ μοι δοκεῖς, ὅτι μὴ ἀπόλλυταί σοι ἡ δόξα τῶν ἔργων, ἀλλὰ πᾶσι δῆλος εἶ καὶ περιβόητος. εἰ δὲ καὶ ὁμόσε χωρήσειας καὶ ἀρνήσαιο μὴ τοιοῦτος εἶναι, τίσι πιστὰ ἐρεῖς; τοῖς πολίταις τοῖς σοῖς (ἐκεῖθεν γὰρ ἄρχεσθαι δίκαιον) ; ἀλλὰ ἴσασιν ἐκεῖνοι τὰς πρώτας σου τροφάς, καὶ ὡς παραδοὺς σεαυτὸν τῷ ὀλέθρῳ ἐκείνῳ στρατιώτῃ συμπεριεφθείρου πάντα ὑπηρετῶν, ἄχρι δή σε, τὸ τοῦ λόγου τοῦτο, ῥάκος πολυσχιδὲς ἐργασάμενος ἐξέωσεν.

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κἀκεῖνα μέμνηνται, ὡς τὸ εἰκός, ἃ πρὸς τὸ θέατρον ἐνεανιεύου, τοῖς ὀρχησταῖς ὑποκρινόμενος καὶ συνταγματάρχης ἀξιῶν εἶναι. οὐδεὶς γοῦν πρὸ σοῦ ἂν εἰσῆλθεν εἰς τὸ θέατρον οὐδʼ ἂν ἐμήνυσεν ὅ τι τοὔνομα τῷ δράματι, ἀλλὰ σὺ κοσμίως πάνυ, χρυσᾶς ἐμβάδας ἔχων καὶ ἐσθῆτα τυραννικήν, προεισεπέμπου εὐμένειαν αἰτήσων παρὰ τοῦ θεάτρου, στεφάνους κομίζων καὶ κρότῳ ἀπιών, ἤδη τιμώμενος πρὸς αὐτῶν. ἀλλὰ νῦν ῥήτωρ καὶ σοφιστής· καὶ διὰ τοῦτο ἢν πύθωνταί ποτε τὰ τοιαῦτα ὑπὲρ σοῦ ἐκεῖνοι, τοῦτο δὴ τὸ ἐκ τῆς τραγῳδίας, δύο μὲν ἡλίους ὁρᾶν δοκοῦσι, δισσὰς δὲ Θήβας καὶ πρόχειρον ἅπασιν εὐθὺς τὸ ἐκεῖνος ὁ τότε, καὶ μετʼ ἐκεῖνα; τοιγάρτοι καὶ αὐτὸς εὖ ποιῶν οὐκ ἐπιβαίνεις τὸ παράπαν οὐδʼ ἐπιχωριάζεις αὐτοῖς, ἀλλὰ φεύγεις ἑκὼν πατρίδα οὔτε χεῖμα κακὴν οὔτε θέρει ἀργαλέαν, ἀλλὰ καλλίστην καὶ μεγίστην τῶν ἐν Φοινίκῃ ἁπασῶν· τὸ γὰρ ἐλέγχεσθαι καὶ τοῖς εἰδόσι καὶ μεμνημένοις τῶν πάλαι ἐκείνων συνεῖναι βρόχος ὡς ἀληθῶς ἔστι σοι. καίτοι τί ταῦτα ληρῶ; τίνα γὰρ ἂν αἰδεσθείης σὺ; τί δʼ ἂν αἰσχρὸν ἡγήσαιο τῶν ὑστάτων; πυνθάνομαι δὲ καὶ κτήματα εἶναί σοι μεγάλα παρʼ αὐτοῖς, τὸ δύστηνον ἐκεῖνο πυργίον, ὡς τὸν τοῦ Σινωπέως πίθον τὴν Διὸς αὐλὴν εἶναι πρὸς αὐτό.

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κἀκεῖνα μέμνηνται, ὡς τὸ εἰκός, ἃ πρὸς τὸ θέατρον ἐνεανιεύου, τοῖς ὀρχησταῖς ὑποκρινόμενος καὶ συνταγματάρχης ἀξιῶν εἶναι. οὐδεὶς γοῦν πρὸ σοῦ ἂν εἰσῆλθεν εἰς τὸ θέατρον οὐδʼ ἂν ἐμήνυσεν ὅ τι τοὔνομα τῷ δράματι, ἀλλὰ σὺ κοσμίως πάνυ, χρυσᾶς ἐμβάδας ἔχων καὶ ἐσθῆτα τυραννικήν, προεισεπέμπου εὐμένειαν αἰτήσων παρὰ τοῦ θεάτρου, στεφάνους κομίζων καὶ κρότῳ ἀπιών, ἤδη τιμώμενος πρὸς αὐτῶν. ἀλλὰ νῦν ῥήτωρ καὶ σοφιστής· καὶ διὰ τοῦτο ἢν πύθωνταί ποτε τὰ τοιαῦτα ὑπὲρ σοῦ ἐκεῖνοι, τοῦτο δὴ τὸ ἐκ τῆς τραγῳδίας, δύο μὲν ἡλίους ὁρᾶν δοκοῦσι, δισσὰς δὲ Θήβας καὶ πρόχειρον ἅπασιν εὐθὺς τὸ ἐκεῖνος ὁ τότε, καὶ μετʼ ἐκεῖνα; τοιγάρτοι καὶ αὐτὸς εὖ ποιῶν οὐκ ἐπιβαίνεις τὸ παράπαν οὐδʼ ἐπιχωριάζεις αὐτοῖς, ἀλλὰ φεύγεις ἑκὼν πατρίδα οὔτε χεῖμα κακὴν οὔτε θέρει ἀργαλέαν, ἀλλὰ καλλίστην καὶ μεγίστην τῶν ἐν Φοινίκῃ ἁπασῶν· τὸ γὰρ ἐλέγχεσθαι καὶ τοῖς εἰδόσι καὶ μεμνημένοις τῶν πάλαι ἐκείνων συνεῖναι βρόχος ὡς ἀληθῶς ἔστι σοι. καίτοι τί ταῦτα ληρῶ; τίνα γὰρ ἂν αἰδεσθείης σύ; τί δʼ ἂν αἰσχρὸν ἡγήσαιο τῶν ὑστάτων; πυνθάνομαι δὲ καὶ κτήματα εἶναί σοι μεγάλα παρʼ αὐτοῖς, τὸ δύστηνον ἐκεῖνο πυργίον, ὡς τὸν τοῦ Σινωπέως πίθον τὴν Διὸς αὐλὴν εἶναι πρὸς αὐτό.

τοὺς μὲν δὴ πολίτας οὐδαμῆ οὐδαμῶς ἂν μεταπείσειας μὴ οὐχὶ τῶν ἁπάντων βδελυρώτατόν σε ἡγεῖσθαι, ὄνειδος κοινὸν ἁπάσῃ τῇ πόλει·

τάχα δʼ ἂν τοὺς ἄλλους τοὺς ἐν τῇ Συρίᾳ προσλάβοις ὁμοψήφους, εἰ λέγοις μηδὲν πονηρὸν μηδὲ ἐπαίτιον βεβιῶσθαί σοι. Ἡράκλεις, ἡ μὲν Ἀντιόχεια καὶ τοὖργον αὐτὸ εἶδεν, ὅτε τὸν Ταρσόθεν ἥκοντα ἐκεῖνον νεανίσκον ἀπαγαγών — ἀλλὰ καὶ ἀναδέρειν αὐτὰ αἰσχρὸν ἴσως ἐμοί. πλὴν ἀλλὰ ἴσασίν γε καὶ μέμνηνται οἱ τότε ὑμῖν ἐπιστάντες καὶ σὲ μὲν ἐς γόνυ συγκαθήμενον ἰδόντες, ἐκεῖνον δὲ οἶσθα ὅ τι καὶ ποιοῦντα, εἰ μὴ παντάπασιν ἐπιλήσμων τις εἶ.

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ἀλλʼ οἱ ἐν Αἰγύπτῳ ἴσως ἀγνοοῦσί σε οἱ μετὰ τοὺς ἐν Συρίᾳ θαυμαστοὺς ἄθλους ἐκείνους ὑποδεξάμενοι φεύγοντα ἐφʼ οἷς εἶπον, ὑπὸ τῶν ἱματιοκαπήλων διωκόμενον, παρʼ ὧν ἐσθῆτας πολυτελεῖς πριάμενος ἐφόδια εἶχες. ἀλλʼ οὐκ ἐλάττω σοι ἡ Ἀλεξάνδρεια σύνοιδεν, οὐδὲ μὰ Δίʼ ἐχρῆν δευτέραν τῆς Ἀντιοχείας κεκρίσθαι αὐτήν, ἀλλʼ ἥ τε ἀκολασία γυμνοτέρα καὶ ἡ αἰσχρουργία σοι ἐκεῖ ἐπιμανεστέρα καὶ τοὔνομα ἐπὶ τούτοις μεῖζον καὶ ἐπὶ πᾶσιν ἀκάλυπτος ἡ κεφαλή.

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ἀλλʼ οἱ ἐν Αἰγύπτῳ ἴσως ἀγνοοῦσί σε,ἀγνοήσουσί A. οἱ μετὰ τοὺς ἐν Συρίᾳ θαυμαστοὺς ἄθλους ἐκείνους ὑποδεξάμενοι φεύγοντα ἐφʼ οἷς εἶπον, ὑπὸ τῶν ἱματιοκαπήλων διωκόμενον, παρʼ ὧν ἐσθῆτας πολυτελεῖς πριάμενος ἐφόδια εἶχες. ἀλλʼ οὐκ ἐλάττω σοι ἡ Ἀλεξάνδρεια σύνοιδεν, οὐδὲ μὰ Δίʼ ἐχρῆν δευτέραν τῆς Ἀντιοχείας κεκρίσθαι αὐτήν, ἀλλʼ ἥ τε ἀκολασία γυμνοτέρα καὶ ἡ αἰσχρουργία σοι ἐκεῖ ἐπιμανεστέρα καὶ τοὔνομα ἐπὶ τούτοις μεῖζον καὶ ἐπὶ πᾶσιν ἀκάλυπτος ἡ κεφαλή.

εἷς μόνος ἂν ἐπίστευσέ σοι ἐξάρνῳ γινομένῳ μηδὲν τοιοῦτο εἰργάσθαι καὶ βοηθὸς ἂν κατέστη, ὁ τελευταῖος μισθοδότης, ἀνὴρ ἐν τοῖς ἀρίστοις Ῥωμαίων. τοὔνομα δὲ αὐτὸ δώσεις ἀποσιωπῆσαί μοι, καὶ ταῦτα πρὸς πάντας εἰδότας ὃν λέγω. ἐκεῖνος τοίνυν τὰ μὲν ἄλλα ὁπόσα ἔτλη ἐν τῇ συνουσίᾳ τολμηθέντα ὑπὸ σοῦ, τί χρὴ λέγειν; ἀλλʼ ἡνίκα σε κατέλαβε τοῦ μειρακίου τοῦ οἰνοχόου τοῦ Οἰνοπίωνος ἐν γόνασι κείμενον, τί οἴει; ἐπίστευσεν ἄν σοι μὴ εἶναι τοιοῦτον, αὐτὸ ὁρῶν τὸ ἔργον; οὔκ, εἴ γε μὴ παντάπασιν τυφλὸς ἦν. ἀλλὰ ἐδήλωσεν τὴν γνώμην αὐτίκα ἐξελάσας τῆς οἰκίας καὶ καθάρσιόν γε, ὥς φασι, περιενεγκὼν ἐπὶ τῇ σῇ ἐξόδῳ.

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Ἀχαΐα μὲν γὰρ καὶ Ἰταλία πᾶσα ἐμπέπλησται τῶν σῶν ἔργων καὶ τῆς ἐπʼ αὐτοῖς δόξης· καὶ ὄναιό γε τῆς εὐκλείας. ὥστε πρὸς τοὺς θαυμάζοντας ἔγωγε τὰ ἐν Ἐφέσῳ νῦν πραττόμενα ὑπό σοῦ ἐκεῖνο λέγω, ὅπερ ἀληθέστατον, ὡς οὐκ ἂν ἐθαύμαζον εἰ τὰ πρῶτά σου ᾔδεισαν. καίτοι καινὸν ἐνταῦθα καὶ τὸ πρὸς τὰς γυναῖκας προσέμαθες.

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Ἀχαΐα μὲν γὰρ καὶ Ἰταλία πᾶσα ἐμπέπλησται τῶν σῶν ἔργων καὶ τῆς ἐπʼ αὐτοῖς δόξης· καὶ ὄναιό γε τῆς εὐκλείας. ὥστε πρὸς τοὺς θαυμάζοντας ἔγωγε τὰ ἐν Ἐφέσῳ νῦν πραττόμενα ὑπὸ σοῦ ἐκεῖνο λέγω, ὅπερ ἀληθέστατον, ὡςὡς cod. Longolii: πῶς ΓENA. οὐκ ἂν ἐθαύμαζον εἰ τὰ πρῶτά σου ᾔδεισαν. καίτοι καινὸν ἐνταῦθα καὶ τὸ πρὸς τὰς γυναῖκας προσέμαθες.

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οὐ περὶ πόδα οὖν τῷ τοιούτῳ, εἰπέ μοι, ἀποφράδα ὀνομάζεσθαι; ἀλλὰ τί, πρὸς Διός, καὶ φιλῆσαι τῷ στόματι προσέτι ἀξιώσεις ἡμᾶς ἐπʼ ἐκείνοις τοῖς ἔργοις; τοῦτο γοῦν τὸ ὑβριστότατον ποιεῖς, καὶ μάλιστα πρὸς οὓς ἥκιστα ἐχρῆν, καὶ τοὺς ὁμιλητάς, οἷς ἱκανὰ ἦν ἐκεῖνα μόνα τὰ κακὰ τοῦ σοῦ στόματος ἀπολαύειν, τὸ βάρβαρον τῶν ὀνομάτων, τὸ τραχὺ τῆς φωνῆς, τὸ ἄκριτον, τὸ ἄτακτον, τὸ πάντῃ ἄμουσον, καὶ τὰ τοιαῦτα· φιλῆσαι δὲ σε ἐπὶ τούτοις μὴ γένοιτο, ὦ ἀλεξίκακε. ἀσπίδα μᾶλλον ἢ ἔχιδναν φιλῆσαι ἄμεινον. δῆγμα ἐκεῖ τὸ κινδύνευμα, καὶ ἄλγημα, καὶ ὁ ἰατρὸς εἰσκληθεὶς ἐπήμυνεν ἀπὸ δὲ τοῦ σοῦ φιλήματος καὶ τοῦ ἰοῦ ἐκείνου τίς ἂν ἢ ἱεροῖς ἢ βωμοῖς προσέλθοι; τίς δʼ ἂν θεὸς ἐπακούσειεν ἔτι εὐχομένου; πόσων περιρραντηρίων, πόσων ποταμῶν δεῖ;

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οὐ περὶ πόδα οὖν τῷ τοιούτῳ, εἰπέ μοι, ἀποφράδα ὀνομάζεσθαι; ἀλλὰ τί, πρὸς Διός, καὶ φιλῆσαι τῷ στόματι προσέτι ἀξιώσεις ἡμᾶς ἐπʼ ἐκείνοις τοῖς ἔργοις; τοῦτο γοῦν τὸ ὑβριστότατον ποιεῖς, καὶ μάλιστα πρὸς οὓς ἥκιστα ἐχρῆν, καὶ τοὺς ὁμιλητάς, οἷς ἱκανὰ ἦν ἐκεῖνα μόνα τὰ κακὰ τοῦ σοῦ στόματος ἀπολαύειν, τὸ βάρβαρον τῶν ὀνομάτων, τὸ τραχὺ τῆς φωνῆς, τὸ ἄκριτον, τὸ ἄτακτον, τὸ πάντῃ ἄμουσον, καὶ τὰ τοιαῦτα· φιλῆσαι δέ σε ἐπὶ τούτοις μὴ γένοιτο, ὦ ἀλεξίκακε. ἀσπίδα μᾶλλον ἢ ἔχιδναν φιλῆσαι ἄμεινον. δῆγμα ἐκεῖ τὸ κινδύνευμα, καὶ ἄλγημα, καὶ ὁ ἰατρὸς εἰσκληθεὶς ἐπήμυνεν· ἀπὸ δὲ τοῦ σοῦ φιλήματος καὶ τοῦ ἰοῦ ἐκείνου τίς ἂν ἢ ἱεροῖς ἢ βωμοῖς προσέλθοι; τίς δʼ ἂν θεὸς ἐπακούσειεν ἔτι εὐχομένου; πόσων περιρραντηρίων, πόσων ποταμῶν δεῖ;

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καὶ τοιοῦτος αὐτὸς ὢν κατεγέλας τῶν ἄλλων ἐπʼ ὀνόμασι καὶ ῥήμασιν, ἔργα τοιαῦτα καὶ τηλικαῦτα ἐργαζόμενος. καίτοι ἐγὼ μὲν ἀποφράδα μὴ εἰδὼς ᾐσχυνόμην ἂν μᾶλλον, οὐχ ὅπως εἰπὼν ἀρνηθείην ἄν σὲ δὲ οὐδεὶς ᾐτιάσατο ἡμῶν βρωμολόγους λέγοντα καὶ τροπομάσθλητας καὶ ῥησιμετρεῖν καὶ ἀθηνιῶ καὶ ἀνθοκρατεῖν καὶ σφενδικίζειν καὶ χειροβλιμᾶσθαι. κακὸν κακῶς σε ὁ λόγιος Ἑρμῆς ἐπιτρίψειεν αὐτοῖς λόγοις. ποῦ γὰρ ταῦτα τῶν βιβλίων εὑρίσκεις; ἐν γωνίᾳ που τάχα τῶν ἰαλέμων τινὸς ποιητῶν κατορωρυγμένα, εὐρῶτος καὶ ἀραχνίων μεστά, ἤ που ἐκ τῶν Φιλαινίδος Δέλτων, ἃς διὰ χειρὸς ἔχεις. σοῦ μέντοι καὶ τοῦ σοῦ στόματος ἄξια.

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καὶ τοιοῦτος αὐτὸς ὢν κατεγέλας τῶν ἄλλων ἐπʼ ὀνόμασι καὶ ῥήμασιν, ἔργα τοιαῦτα καὶ τηλικαῦτα ἐργαζόμενος. καίτοι ἐγὼ μὲν ἀποφράδα μὴ εἰδὼς ᾐσχυνόμην ἂν μᾶλλον, οὐχ ὅπως εἰπὼν ἀρνηθείην ἄν· σὲ δὲ οὐδεὶς ᾐτιάσατο ἡμῶν βρωμολόγους λέγοντα καὶ τροπομάσθλητας καὶ ῥησιμετρεῖν καὶ ἀθηνιῶἀθηνιῶ After ἀθηνιῶ MSS. have τὸ Ἀθηπῶν ἐπιθυμῶ, omitted in ed. Flor., 1496. καὶ ἀνθοκρατεῖν καὶ σφενδικίζειν καὶ χειροβλιμᾶσθαι.χειροβλήμαοθαι MSS., corrected by Cobet. κακὸν κακῶς σε ὁ λόγιος Ἑρμῆς ἐπιτρίψειεν αὐτοῖς λόγοις. ποῦ γὰρ ταῦτα τῶν βιβλίων εὑρίσκεις; ἐν γωνίᾳ που τάχα τῶν ἰαλέμων τινὸς ποιητῶν κατορωρυγμένα, εὐρῶτος καὶ ἀραχνίων μεστά, ἤ που ἐκ τῶν Φιλαινίδος Δέλτων, ἃς διὰ χειρὸς ἔχεις. σοῦ μέντοι καὶ τοῦ σοῦ στόματος ἄξια.

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ἐπεὶ δὲ τοῦ στόματος ἐμνήσθην, τί φαίης ἄν, εἲ σε ἡ γλῶττα ἐς δικαστήριον προσκαλεσαμένη — θῶμεν γὰρ οὕτως — ἀδικήματος καὶ τὸ μετριώτατον ὕβρεως διώκοι, λέγουσα ἐγώ σε, ὦ ἀχάριστε, πένητα καὶ ἄπορον παραλαβοῦσα καὶ βίου δεόμενον, τὰ μὲν πρῶτα ἐν τοῖς θεάτροις εὐδοκιμεῖν ἐποίησα, νῦν μὲν Νίνον, νῦν δὲ Μητίοχον, εἶτα μετὰ μικρὸν Ἀχιλλέα τιθεῖσα· μετὰ ταῦτα δὲ παῖδας συλλαβίζειν διδάσκοντα μακρῷ χρόνῳ ἔβοσκον· ἤδη δὲ καὶ τοὺς ἀλλοτρίους τούτους λόγους ὑποκρινόμενον σοφιστὴν εἶναι δοκεῖν ἐποίησα καὶ τὴν μηδὲν προσήκουσαν δόξαν περιῆψα. τί τοίνυν τηλικοῦτο ἔχων ἐγκαλεῖν τοιαῦτά με διατίθης καὶ ἐπιτάττεις ἐπιτάγματα αἴσχιστα καὶ ὑπουργίας καταπτύστους; οὐχ ἱκανά μοι τὰ ἐπὶ τῆς ἡμέρας ἔργα, ψεύδεσθαι καὶ ἐπιορκεῖν καὶ τοὺς τοσούτους ὕθλους καὶ λήρους διαντλεῖν, μᾶλλον δὲ τὸν βόρβορον τῶν λόγων ἐκείνων ἐμεῖν, ἀλλʼ οὐδὲ νυκτὸς τὴν κακοδαίμονα σχολὴν ἄγειν ἐᾷς, ἀλλὰ μόνη σοι πάντα ποιῶ καὶ πατοῦμαι καὶ μιαίνομαι, καὶ ἀντὶ γλώττης ὅσα καὶ χειρὶ χρῆσθαι διέγνωκας καὶ ὥσπερ ἀλλοτρίαν ὑβρίζεις καὶ ἐπικλύζεις τοσούτοις κακοῖς. λαλεῖν μοι ἔργον ἐστὶ μόνον, τὰ δὲ τοιαῦτα ποιεῖν καὶ πάσχειν ἄλλοις μέρεσι προστέτακται. ὡς ὤφελε κἀμέ τις ὥσπερ τὴν τῆς Φιλομήλας ἐκτεμεῖν. μακαριώτεραι γοῦν μοι αἱ γλῶτται τῶν τὰ τέκνα κατεδηδοκότων .

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ἐπεὶ δὲ τοῦ στόματος ἐμνήσθην, τί φαίης ἄν, εἴ σε ἡ γλῶττα ἐς δικαστήριον προσκαλεσαμένηπροσκαλεσαμένη Bekker: προκαλεσαμένη MSS. — θῶμεν γὰρ οὕτως — ἀδικήματος καὶκαὶ Fritzsche: ἢ MSS. τὸ μετριώτατον ὕβρεως διώκοι, λέγουσα ἐγώ σε, ὦ ἀχάριστε, πένητα καὶ ἄπορον παραλαβοῦσα καὶ βίου δεόμενον, τὰ μὲν πρῶτα ἐν τοῖς θεάτροις εὐδοκιμεῖν ἐποίησα, νῦν μὲν Νίνον, νῦν δὲ Μητίοχον, εἶτα μετὰ μικρὸν Ἀχιλλέα τιθεῖσα· μετὰ ταῦτα δὲ παῖδας συλλαβίζειν διδάσκοντα μακρῷ χρόνῳ ἔβοσκον· ἤδη δὲ καὶ τοὺς ἀλλοτρίους τούτους λόγους ὑποκρινόμενον σοφιστὴν εἶναι δοκεῖν ἐποίησα καὶ τὴν μηδὲν προσήκουσαν δόξαν περιῆψα. τί τοίνυν τηλικοῦτο ἔχων ἐγκαλεῖν τοιαῦτά με διατίθης καὶ ἐπιτάττεις ἐπιτάγματα αἴσχιστα καὶ ὑπουργίας καταπτύστους; οὐχ ἱκανά μοι τὰ ἐπὶ τῆς ἡμέρας ἔργα, ψεύδεσθαι καὶ ἐπιορκεῖν καὶ τοὺς τοσούτους ὕθλους καὶ λήρους διαντλεῖν, μᾶλλον δὲ τὸν βόρβορον τῶν λόγων ἐκείνων ἐμεῖν, ἀλλʼ οὐδὲ νυκτὸς τὴν κακοδαίμονα σχολὴν ἄγειν ἐᾷς, ἀλλὰ μόνη σοι πάντα ποιῶ καὶ πατοῦμαι καὶ μιαίνομαι,μιαίνομαι Benedictus: μαίνομαι MSS. καὶ ἀντὶ γλώττης ὅσα καὶ χειρὶ χρῆσθαι διέγνωκας καὶ ὥσπερ ἀλλοτρίαν ὑβρίζεις καὶ ἐπικλύζεις τοσούτοις κακοῖς. λαλεῖν μοι ἔργον ἐστὶ μόνον, τὰ δὲ τοιαῦτα ποιεῖν καὶ πάσχειν ἄλλοις μέρεσι προστέτακται. ὡς ὤφελε κἀμέ τις ὥσπερ τὴν τῆς Φιλομήλας ἐκτεμεῖν. μακαριώτεραι γοῦν μοι αἱ γλῶτται τῶν τὰ τέκνα κατεδηδοκότων.

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πρὸς θεῶν, ἢν λέγῃ ταῦτα ἡ γλῶττα, ἰδίαν αὐτὴ φωνὴν λαβοῦσα καὶ τὸν πώγωνα συνήγορον ἐπικαλεσαμένη, τί ἂν ἀποκρίναιο αὐτῇ; ἐκεῖνα δῆλον ὅτι ἃ καὶ πρὸς τὸν Γλαῦκον ἔναγχος εἴρηταί σοι ἐπὶ πεπραγμένῳ ἤδη τῷ ἔργῳ αἰτιώμενον, ὡς ἐπὶ τούτῳ ἔνδοξος ἐν βραχεῖ καὶ γνώριμος ἅπασι γεγένησαι, πόθεν ἂν οὕτω περιβόητος ἐπὶ τοῖς λόγοις γενόμενος; ἀγαπητὸν δὲ ὁπωσοῦν κλεινὸν καὶ ὀνομαστὸν εἶναι, εἶτα καταριθμήσεις αὐτῇ τὰς πολλάς σου προσηγορίας, ὁπόσας κατὰ ἔθνη προσείληφας. ὃ καὶ θαυμάζω, ὅτι τὴν μὲν ἀποφράδα ἐδυσχέρανας ἀκούσας, ἐπʼ ἐκείνοις δὲ τοῖς ὀνόμασιν οὐκ ἠγανάκτεις,

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πρὸς θεῶν, ἢν λέγῃ ταῦτα ἡ γλῶττα, ἰδίαν αὐτὴ φωνὴν λαβοῦσα καὶ τὸν πώγωνα συνήγορον ἐπικαλεσαμένη, τί ἂν ἀποκρίναιο αὐτῇ; ἐκεῖνα δῆλον ὅτι ἃ καὶ πρὸς τὸν Γλαῦκον ἔναγχος εἴρηταί σοι ἐπὶ πεπραγμένῳ ἤδη τῷ ἔργῳ αἰτιώμενον, ὡς ἐπὶ τούτῳ ἔνδοξος ἐν βραχεῖ καὶ γνώριμος ἅπασι γεγένησαι, πόθεν ἂν οὕτω περιβόητος ἐπὶ τοῖς λόγοις γενόμενος; ἀγαπητὸν δὲ ὁπωσοῦν κλεινὸν καὶ ὀνομαστὸν εἶναι. εἶτα καταριθμήσειςκαταριθμήσεις Lehmann: καταριθμήσειν MSS. αὐτῇ τὰς πολλάς σου προσηγορίας, ὁπόσας κατὰ ἔθνη προσείληφας. ὃ καὶ θαυμάζω, ὅτι τὴν μὲν ἀποφράδα ἐδυσχέρανας ἀκούσας, ἐπʼ ἐκείνοις δὲ τοῖς ὀνόμασιν οὐκ ἠγανάκτεις,

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ἐν Συρίᾳ μὲν Ῥοδοδάφνη κληθείς, ἐφʼ ᾧ δέ, νὴ τὴν Ἀθηνᾶν, αἰσχύνομαι διηγεῖσθαι, ὥστε τό γε ἐπʼ ἐμοὶ ἀσαφὲς ἔτι ἔστω· ἐν Παλαιστίνῃ δὲ Φραγμός, ἐς τὰς ἀκάνθας τοῦ πώγωνος, οἶμαι, ὅτι ἔνυττε μεταξύ· ἔτι γὰρ ἔξυρες αὐτόν ἐν Αἰγύπτῳ δὲ Συνάγχη, πρόδηλον τοῦτο· μικροῦ γοῦν φασιν ἀποπνιγῆναί σε ναύτῃ τινὶ τῶν τριαρμένων ἐντυχόντα, ὃς ἐμπεσὼν ἀπέφραξέ σοι τὸ στόμα. Ἀθηναῖοι μὲν γὰρ βέλτιστοι αἰνιγματῶδες οὐδέν, ἀλλὰ γράμματος ἑνὸς προσθήκῃ τιμήσαντές σε Ἀτίμαρχον ὠνόμαζον· ἔδει γὰρ κἀκείνου τι περιττότερον προσεῖναί σοι, ἐν Ἰταλίᾳ δέ, βαβαί, ἡρωϊκὸν ἐκεῖνο ἐπεκλήθης, ὁ Κύκλωψ, ἐπειδή ποτε καὶ πρὸς ἀρχαίαν διασκευὴν παρʼ αὐτὰ τὰ τοῦ Ὁμήρου ῥαψῳδῆσαι καὶ σὺ τὴν αἰσχρουργίαν ἐπεθύμησας. καὶ αὐτὸς μὲν ἔκεισο μεθύων ἤδη, κισσύβιον ἔχων ἐν τῇ χειρί, βινητιῶν Πολύφημος, νεανίας δὲ ὑπόμισθος ὀρθὸν ἔχων τὸν μοχλὸν εὖ μάλα ἠκονημένον ἐπὶ σὲ Ὀδυσσεύς τις ἐπῄει ὡς ἐκκόψων τὸν ὀφθαλμόν· κἀκείνου μὲν ἅμαρτε, παραὶ δέ οἱ ἐτράπετʼ ἔγχος, αἰχμὴ δʼ ἐξεσύθη παρὰ νείατον ἀνθερεῶνα. (καὶ γὰρ οὐδὲν ἄτοπον ὑπὲρ σοῦ λέγοντα ψυχρολογεῖν.) σὺ δὲ ὁ Κύκλωψ, ἀναπετάσας τὸ στόμα καὶ ὡς ἔνι πλατύτατον κεχηνώς, ἠνείχου τυφλούμενος ὑπʼ αὐτοῦ τὴν γνάθον, μᾶλλον δὲ ὥσπερ ἡ Χάρυβδις αὐτοῖς ναύταις καὶ πηδαλίοις καὶ ἱστίοις ὅλον ζητῶν καταπιεῖν τὸν Οὖτιν. καὶ ταῦτα ἑώρων καὶ ἄλλοι παρόντες. εἶτά σοι ἐς τὴν ὑστεραίαν μία ἦν ἀπολογία ἡ μέθη καὶ ἐς τὸν ἄκρατον ἀνέφευγες.

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ἐν Συρίᾳ μὲν Ῥοδοδάφνη κληθείς, ἐφʼ ᾧ δέ, νὴ τὴν Ἀθηνᾶν, αἰσχύνομαι διηγεῖσθαι, ὥστε τό γε ἐπʼ ἐμοὶ ἀσαφὲς ἔτι ἔστω· ἐν Παλαιστίνῃ δὲ Φραγμός, ἐς τὰς ἀκάνθας τοῦ πώγωνος, οἶμαι, ὅτι ἔνυττε μεταξύ· ἔτι γὰρ ἔξυρες αὐτόν· ἐν Αἰγύπτῳ δὲ Συνάγχη, πρόδηλον τοῦτο· μικροῦ γοῦν φασιν ἀποπνιγῆναί σε ναύτῃ τινὶ τῶν τριαρμένων ἐντυχόντα, ὃς ἐμπεσὼν ἀπέφραξέ σοι τὸ στόμα. Ἀθηναῖοι μὲν γὰρ βέλτιστοι αἰνιγματῶδες οὐδέν, ἀλλὰ γράμματος ἑνὸς προσθήκῃ τιμήσαντές σε Ἀτίμαρχον ὠνόμαζον· ἔδει γὰρ κἀκείνου τι περιττότερον προσεῖναί σοι. ἐν Ἰταλίᾳ δέ, βαβαί, ἡρωϊκὸν ἐκεῖνο ἐπεκλήθης, ὁ Κύκλωψ, ἐπειδή ποτε καὶ πρὸς ἀρχαίαν διασκευὴν παρʼ αὐτὰ τὰ τοῦ Ὁμήρου ῥαψῳδῆσαι καὶ σὺ τὴν αἰσχρουργίαν ἐπεθύμησας. καὶ αὐτὸς μὲν ἔκεισο μεθύων ἤδη, κισσύβιον ἔχων ἐν τῇ χειρί, βινητιῶν Πολύφημος, νεανίας δὲ ὑπόμισθος ὀρθὸν ἔχων τὸν μοχλὸν εὖ μάλα ἠκονημένον ἐπὶ σὲ Ὀδυσσεύς τις ἐπῄει ὡς ἐκκόψων τὸν ὀφθαλμόν· +κἀκείνου μὲν ἅμαρτε, παραὶ δέ οἱ ἐτράπετʼ ἔγχος, + +αἰχμὴ δʼ ἐξεσύθηἐξεσύθη Ν: ἐξελύθη ΓΕΑ. παρὰ νείατον ἀνθερεῶνα. + (καὶ γὰρ οὐδὲν ἄτοπον ὑπὲρ σοῦ λέγοντα ψυχρολογεῖν.) σὺ δὲ ὁ Κύκλωψ, ἀναπετάσας τὸ στόμα καὶ ὡς ἔνι πλατύτατον κεχηνώς, ἠνείχου τυφλούμενος ὑπʼ αὐτοῦ τὴν γνάθον, μᾶλλον δὲ ὥσπερ ἡ Χάρυβδις αὐτοῖς ναύταις καὶ πηδαλίοις καὶ ἱστίοις ὅλον ζητῶν καταπιεῖν τὸν Οὖτιν. καὶ ταῦτα ἑώρων καὶ ἄλλοι παρόντες. εἶτά σοι ἐς τὴν ὑστεραίαν μία ἦν ἀπολογία ἡ μέθη καὶ ἐς τὸν ἄκρατονἀνέφευγες Ν: ἐνέφευγες Γ(ΕΑ). ἀνέφευγες.

τοιούτοις δὴ καὶ τοσούτοις ὀνόμασι πλουτῶν αἰσχύνῃ τὴν ἀποφράδα; πρὸς θεῶν εἰπέ μοι, τί πάσχεις ἐπειδὰν κἀκεῖνα λέγωσιν οἱ πολλοί, λεσβιάζειν σε καὶ φοινικίζειν; ἆρα καὶ ταῦτα ὥσπερ τὴν ἀποφράδα ἀγνοεῖς καὶ οἴει τάχα που ἐπαινεῖσθαι πρὸς αὐτῶν; ἢ ταῦτα μὲν διὰ τὸ σύντροφον οἶσθα, τὴν ἀποφράδα δὲ ὡς ἀγνῶτα μόνην ἀτιμάζεις καὶ ἀποκλείεις τοῦ καταλόγου τῶν ὀνομάτων; τοιγαροῦν οὐ μεμπτὰς ἡμῖν τίνεις τὰς δίκας, ἀλλὰ μέχρι καὶ τῆς γυναικωνίτιδος περιβόητος εἶ. πρῴην γοῦν ἐπειδή τινα γάμον ἐν Κυζίκῳ μνᾶσθαι ἐτόλμησας, εὖ μάλα ἐκπεπυσμένη πάντα ἡ βελτίστη ἐκείνη γυνή, οὐκ ἂν προσείμην, ἔφη, ἄνδρα καὶ αὐτὸν ἀνδρὸς δεόμενον.

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εἶτα ἐν τοιούτοις ὄντι σοι ὀνομάτων μέλει καὶ γελᾷς καὶ τῶν ἄλλων καταπτύεις, εἰκότως· οὐ γὰρ ἂν ἅπαντες ὅμοιά σοι λέγειν δυναίμεθα. πόθεν; τίς οὕτως ἐν λόγοις μεγαλότολμος, ὡς ἐπὶ μὲν τοὺς τρεῖς μοιχοὺς ἀντὶ ξίφους τρίαιναν αἰτεῖν; τὸν δὲ Θεόπομπον ἐπὶ τῷ Τρικαράνῳ κρίνοντα φάναι τριγλώχινι λόγῳ καθῃρηκέναι αὐτὸν τὰς προὐχούσας πόλεις; καὶ πάλιν, ἐκτριαινῶσαι αὐτὸν τὴν Ἑλλάδα καὶ εἶναι Κέρβερον ἐν τοῖς λόγοις; πρῴην γὰρ καὶ λύχνον ἅψας ἐζήτεις ἀδελφόν τινα, οἶμαι, ἀπολωλότα· καὶ ἄλλα μυρία, ὧν οὐδὲ μεμνῆσθαι ἄξιον, ἢ μόνου ἐκείνου, ὅπερ οἱ ἀκούσαντες ἀπεμνημόνευον. πλούσιός τις, οἶμαι, καὶ δύο πένητες ἦσαν ἐχθροί· εἶτα μεταξὺ περὶ τοῦ πλουσίου λέγων, ἀπέκτεινεν, ἔφης, θάτερον τῶν πενήτων. γελασάντων δέ, ὡς τὸ εἰκός, τῶν παρόντων, ἐπανορθούμενος δὴ σὺ καὶ ἀνατιθέμενος τὸ διημαρτημένον, οὐ μὲν οὖν, ἔφης, ἀλλὰ ἅτερον αὐτῶν ἀπέκτεινεν. ἐῶ τὰ ἀρχαῖα, τὸ τριῶν μηνοῖν καὶ τὸ ἀνηνεμία καὶ τὸ πέταμαι καὶ ἐκχύνειν καὶ ὅσα ἄλλα καλὰ τοῖς σοῖς λόγοις ἐπανθεῖ.

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ἃ μὲν γὰρ ὑπὸ τῆς πενίας ἐλαυνόμενος ποιεῖς, Ἀδράστεια φίλη, οὐκ ἄν τινι ὀνειδίσαιμι. συγγνωστὰ γοῦν εἴ τις λιμῷ πιεζόμενος παρακαταθήκας παρʼ ἀνδρὸς πολίτου λαβὼν εἶτα ἐπιώρκησεν ἦ μὴν μὴ παρειληφέναι, ἢ εἴ τις ἀναισχύντως αἰτεῖ, μᾶλλον δὲ προσαιτεῖ καὶ λωποδυτεῖ καὶ τελωνεῖ. οὐ δὴ λέγω ταῦτα· φθόνος γὰρ οὐδεὶς ἐξ ἅπαντος ἀμύνεσθαι τὴν ἀπορίαν, ἐκεῖνο δὲ οὐκέτι φορητόν, πένητά σε ὄντα ἐς μόνας τὰς τοιαύτας ἡδονὰς ἐκχεῖν τὰ ἐκ τῆς ἀναισχυντίας περιγιγνόμενα. πλὴν ἕν γέ τι καὶ ἐπαινέσαι μοι δώσεις, πάνυ ἀστείως ὑπὸ σοῦ πεπραγμένον, ὁπότε τοῦ Τισίου τὴν τέχνην οἶσθα ὡς τὸ δυσκόρακος ἔργον αὐτὸς ἐποίησας, ἐξαρπάσας τοῦ ἀνοήτου ἐκείνου πρεσβύτου χρυσοῦς τριάκοντα, ὁ δὲ διὰ τὸν Τισίαν ἀντὶ τοῦ βιβλίου πεντήκοντα καὶ ἑπτακοσίας ἐξέτισε κατασοφισθείς.

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ἃ μὲν γὰρ ὑπὸ τῆς πενίας ἐλαυνόμενος ποιεῖς, Ἀδράστεια φίλη, οὐκ ἄν τινι ὀνειδίσαιμι. συγγνωστὰ γοῦν εἴ τις λιμῷ πιεζόμενος παρακαταθήκας παρʼ ἀνδρὸς πολίτου λαβὼν εἶτα ἐπιώρκησεν ἦ μὴν μὴ παρειληφέναι, ἢ εἴ τις ἀναισχύντως αἰτεῖ, μᾶλλον δὲ προσαιτεῖ καὶ λωποδυτεῖ καὶ τελωνεῖ. οὐ δὴ λέγω ταῦτα· φθόνος γὰρ οὐδεὶς ἐξ ἅπαντος ἀμύνεσθαι τὴν ἀπορίαν. ἐκεῖνο δὲ οὐκέτι φορητόν, πένητά σε ὄντα ἐς μόνας τὰς τοιαύτας ἡδονὰς ἐκχεῖν τὰ ἐκ τῆς ἀναισχυντίας περιγιγνόμενα. πλὴν ἕνἕν Bekker: εἴ MSS. γέ τι καὶ ἐπαινέσαι μοι δώσεις, πάνυ ἀστείως ὑπὸ σοῦ πεπραγμένον, ὁπότε τοῦ Τισίου τὴν τέχνην οἶσθα ὡς τὸ δυσκόρακος ἔργον αὐτὸς ἐποίησας, ἐξαρπάσας τοῦ ἀνοήτου ἐκείνου πρεσβύτου χρυσοῦς τριάκοντα, ὁ δὲ διὰ τὸν Τισίαν ἀντὶ τοῦ βιβλίου πεντήκοντα καὶ ἑπτακοσίας ἐξέτισε κατασοφισθείς.

πολλὰ ἔτι ἔχων εἰπεῖν, τὰ μὲν ἄλλα ἑκὼν ἀφίημί σοι, ἐκεῖνο δὲ μόνον προσλέγω, πρᾶττε μὲν ταῦτα ὅπως σοι φίλον καὶ μὴ παύσαιο τὰ τοιαῦτα ἐς ἑαυτὸν παροινῶν, ἐκεῖνο δὲ μηκέτι, ἄπαγε· οὐ γὰρ ὅσιον ἐπὶ τὴν αὐτὴν ἑστίαν τοὺς ταῦτα διατιθέντας καλεῖν καὶ φιλοτησίας προπίνειν καὶ ὄψων τῶν αὐτῶν ἅπτεσθαι. ἀλλὰ μηδὲ ἐκεῖνο ἔστω τὸ ἐπὶ τοῖς λόγοις, φιλήματα, καὶ ταῦτα πρὸς τοὺς οὐ πρὸ πολλοῦ ἀποφράδα σοι ἐργασαμένους τὸ στόμα. κἀπειδήπερ ἅπαξ φιλικῆς παραινέσεως ἠρξάμην, κἀκεῖνα, εἰ δοκεῖ, ἄφελε, τὸ μύρῳ χρίεσθαι τὰς πολιὰς καὶ τὸ πιττοῦσθαι μόνα ἐκεῖνα. εἰ μὲν γὰρ νόσος τις ἐπείγει, ἅπαν τὸ σῶμα θεραπευτέον, εἰ δὲ μηδὲν νοσεῖς τοιοῦτο, τί σοι βούλεται καθαρὰ καὶ λεῖα καὶ ὀλισθηρὰ ἐργάζεσθαι ἃ μηδὲ ὁρᾶσθαι θέμις; ἐκεῖνό σοι μόνον σοφόν, αἱ πολιαὶ καὶ τὸ μηκέτι μελαίνεσθαι, ὡς προκάλυμμα εἶεν τῆς βδελυρίας. φείδου δὴ αὐτῶν πρὸς Διὸς κἀν τούτῳ, καὶ μάλιστα τοῦ πώγωνος αὐτοῦ, μηδὲ μιάνῃς ἔτι μηδὲ ὑβρίσῃς· εἰ δὲ μή, ἐν νυκτί γε καὶ σὺν σκότῳ, τὸ δὲ μεθʼ ἡμέραν, ἄπαγε, κομιδῇ ἄγριον καὶ θηριῶδες.

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ὁρᾷς, ὡς ἄμεινον ἦν σοι ἀκίνητον τὴν Καμάριναν ἐᾶν, μηδὲ καταγελᾶν τῆς ἀποφράδος, ἥ σοι ἀποφράδα τὸν βίον ὅλον ἐργάσεται; ἢ ἔτι προσδεῖ τινος; ὡς τό γε ἐμὸν οὔ ποτε ἐλλείψει. οὐδέπω γοῦν οἶσθα ὡς ὅλην τὴν ἅμαξαν ἐπεσπάσω, δέον, ὦ παιπάλημα καὶ κίναδος, ὑποπτήσσειν εἴ τις ἀνὴρ δασὺς καὶ τοῦτο δὴ τὸ ἀρχαῖον, μελάμπυγος δριμὺ μόνον εἰς σὲ ἀποβλέψειεν. ἴσως ἤδη καὶ ταῦτα γελάσῃ, τὸ παιπάλημα καὶ τὸ κίναδος, ὥσπερ τινὰ αἰνίγματα καὶ γρίφους ἀκούσας· ἄγνωστα γάρ σοι τῶν σῶν ἔργων τὰ ὀνόματα. ὥστε ὥρα ἤδη καὶ ταῦτα συκοφαντεῖν, εἰ μὴ τριπλῇ καὶ τετραπλῇ σοι ἡ ἀποφρὰς ἐκτέτικεν. αἰτιῶ δʼ οὖν σεαυτὸν ἐπὶ πᾶσιν· ὡς γὰρ ὁ καλὸς Εὐριπίδης λέγειν εἴωθεν, ἀχαλίνων στομάτων καὶ ἀφροσύνης καὶ ἀνομίας τὸ τέλος δυστυχία γίγνεται.

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ὁρᾷς, ὡς ἄμεινον ἦν σοι ἀκίνητον τὴν Καμάριναν ἐᾶν, μηδὲ καταγελᾶν τῆς ἀποφράδος, ἥ σοι ἀποφράδα τὸν βίον ὅλον ἐργάσεται; ἢ ἔτι προσδεῖ τινος; ὡς τό γε ἐμὸν οὔ ποτε ἐλλείψει. οὐδέπω γοῦν οἶσθα ὡς ὅλην τὴν ἅμαξαν ἐπεσπάσω, δέον, ὦ παιπάλημα καὶ κίναδος,κίναδος Guyet, here and below: κίναιδος MSS., except Γ in the second instance. ὑποπτήσσειν εἴ τις ἀνὴρ δασὺς καὶ τοῦτο δὴ τὸ ἀρχαῖον, μελάμπυγος δριμὺ μόνον εἰς σὲ ἀποβλέψειεν. ἴσως ἤδη καὶ ταῦτα γελάσῃ, τὸ παιπάλημα καὶ τὸ κίναδος, ὥσπερ τινὰ αἰνίγματα καὶ γρίφους ἀκούσας· ἄγνωστα γάρ σοι τῶν σῶν ἔργων τὰ ὀνόματα. ὥστε ὥρα ἤδη καὶ ταῦτα συκοφαντεῖν, εἰ μὴ τριπλῇ καὶ τετραπλῇ σοι ἡ ἀποφρὰς ἐκτέτικεν. αἰτιῶ δʼ οὖν σεαυτὸν ἐπὶ πᾶσιν· ὡς γὰρ ὁ καλὸς Εὐριπίδης λέγειν εἴωθεν, ἀχαλίνων στομάτων καὶ ἀφροσύνης καὶ ἀνομίας τὸ τέλος δυστυχία γίγνεται.

diff --git a/data/tlg0062/tlg050/__cts__.xml b/data/tlg0062/tlg050/__cts__.xml index 8eb8f090b..fbe9e3630 100644 --- a/data/tlg0062/tlg050/__cts__.xml +++ b/data/tlg0062/tlg050/__cts__.xml @@ -1,11 +1,17 @@ - + Deorum concilium - - + + Θεῶν Ἐκκλησία Lucian, Vol. 5. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1936. - - \ No newline at end of file + + + The Parliament of the Gods + Lucian, Vol. 5. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1936. + + + + diff --git a/data/tlg0062/tlg050/tlg0062.tlg050.perseus-eng1.xml b/data/tlg0062/tlg050/tlg0062.tlg050.perseus-eng1.xml new file mode 100644 index 000000000..2098e8bbb --- /dev/null +++ b/data/tlg0062/tlg050/tlg0062.tlg050.perseus-eng1.xml @@ -0,0 +1,513 @@ + + + + + + +The Parliament of the Gods +Lucian of Samosata +Austin Morris Harmon, 1878-1950 +National Endowment for the Humanities +Gregory Crane + +Gregory Crane +OCRd, tagged and added initial corrections to the text + + + +Perseus Digital Library +tlg0062.tlg001.1st1K-eng1.xml + +Available under a Creative Commons Attribution-ShareAlike 4.0 International License + +2023 +Trustees of Tufts University +United States + + + + + +Lucian + + +Austin Morris Harmon + + +Lucian of Samosata + +Trustees of Tufts University +Cambridge, MA +1936 + +5 + +The Hathi Trust + + + + + +

Text encoded in accordance with the latest EpiDoc standards

+ + +

This pointer pattern extracts section.

+ + + + + +Greek +Latin + + + + + + + + +
+The Parliament of the Gods

This brief comic dialogue records the proceedings of an +assembly on Olympus in which steps are taken to purge the +celestial roster of aliens and interlopers. It has been called a +sequel to Zeus Rants because in that dialogue (§ 42: II, 154) +the caustic remarks of the infidel Damis about the odd gods +worshipped in various parts of the world force Zeus to admit +that Momus had been right in expecting all this to cause trouble +one day, and to promise that he would try to set everything +straight. It is to be noted, however, that in the Parliament of +the Gods there is not only no allusion, direct or indirect, to +Zeus Rants, but no suggestion that this purgation of the +body politic has any relation to hostile criticism on earth. +The connection, therefore, is not remarkably close. It is too +bad that Lucian has left us no record of the subsequent +proceedings before the committee on credentials. An account +of ae appearance of Mithras would have been particularly +welcome.

 +

+ + +No more murmuring, Gods, or gathering in corners +and whispering in each other’s ears because you take +it hard that many share our table who are not worthy. +Now that a public meeting upon this question has +been authorised, let each declare his opinion openly +and bring his charges. Hermes, make the proclamation required by law. +

+

+Hear ye! Silence! Among the gods of full standing, entitled to speak, who desires to do so? The +question concerns resident aliens and foreigners. +

+

+I, Momus here, Zeus, if you would let me speak. +

+

+The proclamation itself gives permission, so that +you will have no need of mine, + + + +

+ +

+ +Well then, I say that some of us behave shockingly ; +it is not enough for them that they themselves have +become gods instead of men, but unless they can +make their very attendants and servants as good as +we are, they do not think they have done anything +important or enterprising. And I beg you, Zeus, to +let me speak frankly, for I could not do otherwise. +Everybody knows how free of speech I am, and +disinclined to hush up anything at all that is ill done. +I criticize everybody and express my views openly, +without either fearing anyone or concealing my +opinion out of respect, so that most people think +me vexatious and meddling by nature; they call +me a regular public prosecutor. However, inasmuch +as it is according to law, and the proclamation has +been made, and you, Zeus, allow me to speak with +complete liberty, I shall do so, without anyreservations. +

+ +

+Many, I say, not content that they themselves +take part in the same assemblies as we and feast +with us on equal terms, and that too when they are +half mortal, havelugged up into heaven their own +servants and boon-companions and have fraudulently +registered them, so that now they receive largesses +and share in sacrifices on an equal footing without +even having paid us the tax of resident aliens. +

+

+Let us have no riddles, Momus ; speak in plain and +explicit language, and supply the name, too. Asit is, +you have flung your statement into the midst of us + + + +all, so that many are making guesses and applying +your remarks now to one and now to another. Being +an exponent of frankness, you must not stick at saying +anything. +

+ +

+ +It is splendid, Zeus, that you actually urge me to +frankness; that is a truly royal, high-souled action. +Therefore I shall give the name. It is this peerless +Dionysus, who is half human; in fact, on his mother’s +side he is not even Greek, but the grandson of a +Syrophoenician trader named Cadmus. Inasmuch +as he has been honoured with immortality, I say +nothing of the man himself—either of his hood or of +his drunkenness or of his gait; for you all, I think, +see that he is womanish and unmanly in his character, +half crazy, with strong drink on his breath from the +beginning of the day. But he has foisted upon us a +whole clan; he presents himself at the head of his +rout, and has made gods out of Pan and Silenus and +the Satyrs, regular farm-hands and goat-herds, +most of them—capering fellows with queer shapes. +One of them has horns and looks like a goat from the +waist down, and wears a long beard, so that he is +not much different from a goat. Another is a baldpated gaffer with a flat nose who usually rides on a +donkey. He is a Lydian. The Satyrs are prickeared, and they too are bald, with horns like those +that bud on new-born kids; they are Phrygians, and +they all have tails. D’ye see what sort of gods he is +making for us, the bounder? + + +

+ +

+And then we wonder that men despise us when +they see such laughable and portentous deities! I +omit to mention that he has also brought up two +women, one his sweetheart Ariadne, whose very +head-band he has admitted into the starry choir, and +the other the daughter of Icarius the farmer!

Erigone; her dog Maera guided her to the spot where Icarius lay buried. He had been slain by drunken shepherds to whom he had given wine that Dionysus Thad taught him how to make. After her suicide Erigone became Virgo, and Maera, it would seem from Lucian’s xuvidiov, Procyon (Canis Minor). No doubt it is Momus’ indignation about the dog that accounts for his failure to mention Icarius’ introduction into the heavens as Bootes.

And +what is most ridiculous of all, Gods, even Erigone’s +dog—that too he has brought up, so that the little +maid shall not be distressed if she cannot have in +heaven her pet, darling doggie! Does not all +this look to you like insolence, impudence, and +mockery? But let me tell you about others. +

+ +

+ +Say nothing, Momus, about either Asclepius or +Heracles, for I see where you are heading in your +speech. As far as they are concerned, one of them +is a doctor who cures people of their illnesses and is +“as good as a host in himself,”

Iliad, XI, 514, alluding to Machaon.

whilst Heracles, +though my own son, purchased his immortality at +the cost of many labours; so do not denounce them. +

+

+I shall hold my tongue, Zeus, for your sake, although +I have plenty to say. Indeed, if there were nothing +else, they still carry the marks of fire!

Heracles cremated himself, and Asclepius was struck by lightning. Cf. p. 6, n. 1.

And if it +were permissible to employ free speech about yourself, I should have plenty to say. + + + + + + + + +I assure you, about me it is quite permissible. +But you are not prosecuting me as an alien, are you? +

+

+Well, in Crete not only that may be heard, but +they tell another story about you and show people +atomb. However, I put no faith either in them or +in the Achaeans of Aegium, who assert that you are a +changeling.

Zeus was not only born in Crete, but buried there, in more than one place. His critics in Lucian several times refer to this fact (Timon, 4; Zeus Rants, 45). Lucian very likely means the place that was pointed out to R. Pashley in 1834 as the tomb of Zeus, on Mt. Juktas; see A. J. Cook’s Zeus, I, 157-163. The Achaean version of the birth of Zeus which made him out a changeling is not mentioned elsewhere, but plenty of places gave him other fathers than Cronus, which amounts to the same thing.

+

+ +

+But I do intend to speak of one thing +that in my opinion ought by all means to be censured.

+ +

+It was you, Zeus, who began these illegalities and +caused the corruption of our body politic by cohabiting with mortal women and going down to visit them, +now in one form, now in another. It has gone so far +that we are afraid that someone may make a victim +of you if he catches you when you are a bull, or that +some goldsmith may work you up when you are gold, +and instead of Zeus we may have you turning up as a +necklace or a bracelet or an earring. However that +may be, you have filled heaven with these—demigods! I do not care to put it otherwise. And it is a +very ridiculous state of things when one suddenly +hears that Heracles has been appointed a god, but +Eurystheus, who used to order him about, is dead; +and that the temple of Heracles, who was a slave, +and the tomb of Eurystheus, his master, stand side +by side; and again, that in Thebes Dionysus is a + + + + + +god, but his cousins Pentheus, Actaeon, and Learchus +were of all mankind the most ill-fated.

All three were own cousins of Dionysus, being sons of other daughters of Cadmus; Pentheus of Agave, Actaeon of Autonoe, and Learchus of Ino. Learchus was killed by his father Athamas.

+

+ +

+From the moment that you, Zeus, once opened our +doors to such as they and turned your attention to +mortal women, everyone else has copied you, and +not the male sex alone but—what is most unseemly—even the goddesses. Who does not know about +Anchises, Tithonus, Endymion, Iasion, and the rest of +them? So I think I shall omit those incidents, for +it would take too long if I were to pass censure on +them. +

+

+Say nothing about Ganymede, Momus, for I +shall be angry if you vex the little lad by disparaging +his birth. +

+

+Then am I not to speak of the eagle, either, and +say that he too is in heaven, where he sits upon your +royal sceptre and all but nests on your head, passing +for a god? +

+ +

+ +Or must I omit him also, for the sake of +Ganymede? +But Attis at all events, Zeus, and Corybas

In Icaromenippus, 27 (II, 312) a similar list of “alien gods of doubtful status’’ is given, in which, besides Pan, Attis, and Sabazius, we find the Corybantes. For Lucian’s conception of them, see the note on The Dance, 8 (p. 220, n. 2). Here only one Corybas is remarked in the sacred precincts. Does Lucian think of him as that one who was slain by the others (Clem. Alex., Protr., II, 19), and so as the central figure of the cult ?

and +Sabazius

Sabazius was the centre of a wide-spread and important mystery-religion, which merged with that of Dionysus (Zagreus). He is frequently represented sitting in the palm of a great hand opened in a gesture like that of benediction (thumb and first two dingo extended), see Cook’s Zeus, I, 390, Fig. 296. Multitudes of attributes always surround him, and the bull, the ram, and the snake figured in his cult. On initiation, a snake was through the clothing of the initiate, and “snake through the bosom” is said to have been the pass-word (Clem. Alex., Protr., III, 15, 1).

—how did they get trundled in upon us? + + + + + + + +Or Mithras yonder, the Mede, with his caftan and +his cap, who does not even speak Greek, so that he +cannot even understand if one drinks his health? +The result is that the Scythians—the Getae among +them—seeing all this have told us to go hang, and +now confer immortality on their own account and +elect as gods whomsoever they will, in the selfsame +way that Zamolxis, a slave, obtained fraudulent +admission to the roster, getting by with it somehow +or other.

Lucian recognises that the Getae were not Scythians but Thracians in Icaromenippus, 16, and that Zamolxis belongs to the Thracians in True Story, II, 17, and Zeus Rants, 44. On the other hand, the god is styled Scythian in The Scythian, 1 and 4, and in the passage before us, though he is ascribed to the Getae, they are represented as Scythian. Perhaps these two pieces are earlier than the others, and earlier than Tozaris, where Zamolxis is not mentioned. Zamolxis obtained his ‘fraudulent registration” by hiding in a cave and not appearing for four years, according to Herodotus (IV, 95). Strabo (VII, 5), who says that he was counsellor to the king, who connived at the fraud, adds that he was followed by a continuous succession of such gods; and to these Lucian must be alluding when he speaks of their electing gods.

+

+ +

+All that, however, is as nothing, Gods.—You +there, you dog-faced, linen-vested Egyptian, who +are you, my fine fellow, and how do you make out +that you are a god, with that bark of yours?

Anubis.

And +with what idea does this spotted bull of Memphis

Apis.

+receive homage and give oracles and have prophets? +I take shame to mention ibises and monkeys and +billy-goats and other creatures far more ludicrous +that somehow or other have been smuggled out of +Egypt into heaven. How can you endure it, Gods, +to see them worshipped as much as you, or even +more? And you, Zeus, how can you put up with +it when they grow ram’s horns upon you?

Zeus Ammon.

+ + + + + + + +

+ +

+ +All these points that you mention about the Egyptians are in truth unseemly. Nevertheless, Momus, +most of them are matters of symbolism and one who +is not an adept in the mysteries really must not +laugh at them. +

+

+A lot we need mysteries, Zeus, to know that gods +are gods, and dogheads are dogheads! +

+

+Never mind, I say, about the Egyptians. Some +other time we shall discuss their case at leisure. +Go on and name the others. +

+ +

+ +Trophonius, Zeus, and (what sticks in my gorge +beyond everything) Amphilochus, who, though the +son of an outcast and matricide,

Alcmaeon, son of Amphiaraus; he slew his mother Eriphyle, fled from Argos in frenzy, and never returned.

gives prophecies, +the miscreant, in Cilicia, telling lies most of the time +and playing charlatan for the sake of his two obols. +That is why you, Apollo, are no longer in favour; +at present, oracles are delivered by every stone and +every altar that is drenched with oil and has garlands +and can provide itself with a charlatan—of whom +there are plenty. Already the statue of Polydamas +the athlete heals those who have fevers in Olympia, + + + + +and the statue of Theagenes does likewise in Thasos ;

Polydamas, a gigantic pancratiast, was said to have killed lions with his bare hands and stopped chariots at full speed by laying hold of them. Pausanias (VI, 5, 1) mentions his statue at Olympia, made by Lysippus, but does not speak of its healing the sick. But about the Thasian statue of Theagenes, who won 1400 crowns as boxer, cratiast, and runner, and was reputed to be a son of Heracles, we hear not only from Pausanias (VI, 11, 6-9) but from Oenomaus (in Euseb., Praep. Evang., V, 34, 6-9) and Dio Chrysostom in his Rhodiaeus (XXXI, 95-97). After his death, when an enemy whipped the statue at night, it fell on him and killed him; so it was tried for murder, and flung into the sea. Harvests then failed, and after the reason had been elicited from Delphi, the statue, miraculously recovered by fishermen in their net, was set up where it had stood before, and sacrifices were thereafter offered before it “as to a god.” Pausanias adds that he knows that Theagenes had many other statues both in Greece and in “barbarian” parts, and that he healed sicknesses and received honours from the natives of those places. A very similar tale about the statue of another Olympic victor, the Locrian Euthycles, previously known only from Oenomaus (ibid., 10-11), can now be traced to the Iambi of Callimachus (Diegeseis, ed. Vitelli-Norsa, i, 37-ii, 8). And in Lucian’s Lover of Lies, 18-20 (III, 346, ff.) there is an amusing account of activities imputed to the statue of Pellichus, a Corinthian general.

+they sacrifice to Hector in Troy and to Protesilaus +on the opposite shore, in the Chersonese. So, ever +since we became so numerous, perjury and sacrilege +have been increasing, and in general they have +despised us—quite rightly. +

+ +

+Let this suffice on the subject of those who are +base-born and fraudulently registered. But there +are many outlandish names that have come to my +ears, of beings not to be found among us and +unable to exist at all as realities; and over these +too, Zeus, I make very merry. Where is that famous +Virtue, and Nature, and Destiny, and Chance? They +are unsubstantial, empty appellations, excogitated by +those dolts, the philosophers. All the same, artificial as they are, they have so imposed upon the +witless that nobody is willing to do as much as +sacrifice to us, knowing that though he offer ten +thousand hecatombs, nevertheless “Chance” will +effect what is “fated” and what has been “spun” +for every man from the beginning. So I should like + + + + + +to ask you, Zeus, if you have anywhere seen either +Virtue or Nature or Destiny. I know that you too +are always hearing of them in the discussions of the +philosophers, unless you are deaf, so as not to be able +to hear them screaming.

+ +

+I still have plenty to say, but I will bring my speech +to an end, for I notice that many are annoyed with +me for my remarks, and are hissing, particularly +those who have been touched to the quick by my +frankness. +

+ +

+To conclude, then, with your consent, +Zeus, I shall read a motion on this subject which +has already been committed to writing. +

+

+Read it, for not all your criticisms were unreasonable, and we must put a stop to most of this, so that +it may not increase. +Momus (reads) +“With the blessing of Heaven! In a regular +session of the assembly, held on the seventh of the +month, Zeus presiding, Poseidon first vice-president, +Apollo second vice-president, Momus, son of Night, +recorder, the following resolution was proposed by +Sleep :

Obtaining from fourth-century Athens a formula for decrees of the senate and people, Olympus has filled in the blanks as best it could. At Athens, the name of a ph le, or tribe, would go in the first blank of the preamble, as “exercising the prytany’’; but Ob ympus has no tribes, and anyhow Zeus should come first. So his name is set down there. The next two offices might now be crossed off; for as Zeus presides at assemblies, there is no function left for the proedros, or chairman of the board of presidents, and the office of epistatés, or chairman of the prytanies, is already filled, since Zeus can hardly be “exercising the prytany” in any other capacity. However, there are the blanks !—and Poseidon, second in the Olympian hierarchy, will do all the better for proedros if it is a sinecure, while the duties actually performed by Apollo as Zeus’ right-hand man and more or less of a factotum, are not too dissimilar to those of an Athenian epistatés in the fourth century B.o. These problems solved, the remaining blanks were easy to fill.

+ + + + + +“WHEREAS many aliens, not only Greeks but barbarians, in nowise worthy of admission to our body +politic, by obtaining fraudulent registration in one +way or another and coming to be accounted gods +have so filled heaven that our festal board is packed +with a noisy rabble of polyglot flotsam; and +WHEREas the ambrosia and the nectar have run low, +so that a cup now costs a mina, on account of the +vast number of drinkers; and wHereas in their +boorishness they have thrust aside the ancient and +genuine gods, have claimed precedence for themselves, contrary to all the institutions of our fathers, +and want to be pre-eminently honoured on earth: +therefore +

+ +

+“BE IT RESOLVED by the senate and the commons +that a meeting of the assembly be convoked on +Olympus at the time of the winter solstice; that +seven gods of full standing be chosen as deputies, three +to be from the old senate of the time of Cronus, and +four from the Twelve, including Zeus; that these +deputies before convening take the regular oath, +invoking the Styx; that Hermes by proclamation +assemble all who claim to belong to our body; that +these present themselves with witnesses prepared to +take oath, and with birth-certificates ; that they then +appear individually, and the deputies after investigation of each case either declare them to be gods +or send them down to their sepulchres and the +graves of their ancestors; and that if any one of +those who shall fail of approval and shall have +been expelled once for all by the deputies be +caught setting foot in heaven, he be thrown into +Tartarus ; +

+ +

+“AND BE IT FURTHER RESOLVED that each ply + + + +his own trade; that Athena shall not heal the +sick or Asclepius give oracles or Apollo combine in +himself so many activities; he shall select one and +be either seer or singer or physician; +

+ +

+that the +philosophers be warned not to make up empty names +or talk nonsense about matters of which they know +nothing; +

+ +

+that in the case of those who already have +been vouchsafed temples or sacrifices, their images be +pulled down and those of Zeus or Hera or Apollo or +one of the others be substituted; but the city shall +raise a funeral-mound for them and set a gravestone +upon it instead of an altar; that if anyone shall fail +to comply with this proclamation and shall be unwilling to appear before the deputies, judgement by +default shall be rendered against him.” +There you have the resolution. +

+ +

+ +It is most equitable, Momus ; so let everyone who is +in favour of the resolution hold up his hand—but +no! I declare it carried, as those who will not vote +for it will be the majority, I know. Well, you may +go now; but when Hermes makes the proclamation, +present yourselves, and let each of you bring unmistakable means of identification and clear proofs— +his father’s name and his mother’s, why and how he +became a god, and his tribe and clan. For if anyone +shall fail to put all this in evidence, it will make no +difference to the deputies that he has a huge temple +on earth and that men believe him to be a god. + + + +

+ + diff --git a/data/tlg0062/tlg050/tlg0062.tlg050.perseus-grc2.xml b/data/tlg0062/tlg050/tlg0062.tlg050.perseus-grc2.xml index 546a88cd3..dc7b70e22 100644 --- a/data/tlg0062/tlg050/tlg0062.tlg050.perseus-grc2.xml +++ b/data/tlg0062/tlg050/tlg0062.tlg050.perseus-grc2.xml @@ -7,17 +7,19 @@ Θεῶν Ἐκκλησία Lucian -A. M. Harmon +Austin Morris Harmon, 1878-1950 Perseus Project, Tufts University Gregory Crane Prepared under the supervision of Bridget Almas Lisa Cerrato +Gregory Crane Rashmi Singhal The National Endowment for the Humanities +Harvard Library Arcadia Fund Google Digital Humanities Awards Program @@ -29,14 +31,14 @@ tlg0062.tlg050.perseus-grc2.xml Available under a Creative Commons Attribution-ShareAlike 4.0 International License - + Lucian Lucian -A. M. Harmon +Austin Morris Harmon, 1878-1950 Cambridge, MA Harvard University Press @@ -51,7 +53,7 @@ - + @@ -63,12 +65,12 @@

This pointer pattern extracts section.

- + - + Greek @@ -78,7 +80,7 @@ EpiDoc and CTS conversion and other cleanup - +
@@ -86,7 +88,7 @@
Ζεύς -

μηκέτι τονθορύζετε, ὦ θεοί, μηδὲ κατὰ γωνίας συστρεφόμενοι πρὸς οὖς ἀλλήλοις κοινολογεῖσθε, ἀγανακτοῦντες εἰ πολλοὶ ἀνάξιοι μετέχουσιν ἡμῖν τοῦ συμποσίου, ἀλλʼ ἐπείπερ ἀποδέδοται περὶ τούτων ἐκκλησία, λεγέτω ἕκαστος ἐς τὸ φανερὸν τὰ δοκοῦντὰ οἱ καὶ κατηγορείτω. σὺ δὲ κήρυττε, ὦ Ἑρμῆ, τὸ κήρυγμα τὸ ἐκ τοῦ νόμου.

+

μηκέτι τονθορύζετε, ὦ θεοί, μηδὲ κατὰ γωνίας συστρεφόμενοι πρὸς οὖςπρὸς οὖς ΓΡ, cf. Gall. 25: πρὸς τὸ οὖς Ν. ἀλλήλοις κοινολογεῖσθε, ἀγανακτοῦντες εἰ πολλοὶ ἀνάξιοι μετέχουσιν ἡμῖν τοῦ συμποσίου, ἀλλʼ ἐπείπερ ἀποδέδοται περὶ τούτων ἐκκλησία, λεγέτω ἕκαστος ἐς τὸ φανερὸν τὰ δοκοῦντά οἱ καὶ κατηγορείτω. σὺ δὲ κήρυττε, ὦ Ἑρμῆ, τὸ κήρυγμα τὸ ἐκ τοῦ νόμου.

Ἑρμῆς @@ -98,33 +100,33 @@ Ζεύς -

τὸ κήρυγμα ἤδη ἐφίησιν ὥστε οὐδὲν ἐμοῦ δεήσει.

+

τὸ κήρυγμα ἤδη ἐφίησιν· ὥστε οὐδὲν ἐμοῦ δεήσει.δεήσει Γ: δεήσῃ ΡΝ.

Μῶμος -

φημὶ τοίνυν δεινὰ ποιεῖν ἐνίους ἡμῶν, οἷς οὐκ ἀπόχρη θεοὺς ἐξ ἀνθρώπων αὐτοῖς γεγενῆσθαι, ἀλλʼ, εἰ μὴ καὶ τοὺς ἀκολούθους καὶ θεράποντας αὐτῶν ἰσοτίμους ἡμῖν ἀποφανοῦσιν, οὐδὲν μέγα οὐδὲ νεανικὸν οἴονται εἰργάσθαι. ἀξιῶ δέ, ὦ Ζεῦ, μετὰ παρρησίας μοι δοῦναι εἰπεῖν οὐδὲ γὰρ ἂν ἄλλως δυναίμην, ἀλλὰ πάντες με ἴσασιν ὡς ἐλεύθερός εἰμι τὴν γλῶτταν καὶ οὐδὲν ἂν κατασιωπήσαιμι τῶν οὐ καλῶς γιγνομένων διελέγχω γὰρ ἅπαντα καὶ λέγω τὰ δοκοῦντά μοι ἐς τὸ φανερὸν οὔτε δεδιώς τινα οὔτε ὑπʼ αἰδοῦς ἐπικαλύπτων τὴν γνώμην ὥστε καὶ ἐπαχθὴς δοκῶ τοῖς πολλοῖς καὶ συκοφαντικὸς τὴν φύσιν, δημόσιός τις κατήγορος ὑπʼ αὐτῶν ἐπονομαζόμενος. πλὴν ἀλλʼ ἐπείπερ ἔξεστιν καὶ κεκήρυκται καὶ σύ, ὦ Ζεῦ, δίδως μετʼ ἐξουσίας εἰπεῖν, οὐδὲν ὑποστειλάμενος ἐρῶ.

+

φημὶ τοίνυν δεινὰ ποιεῖν ἐνίους ἡμῶν, οἷς οὐκ ἀπόχρη θεοὺςθεοῖς Bekker. ἐξ ἀνθρώπων αὐτοῖς γεγενῆσθαι, ἀλλʼ, εἰ μὴ καὶ τοὺς ἀκολούθους καὶ θεράποντας αὐτῶν ἰσοτίμους ἡμῖν ἀποφανοῦσιν, οὐδὲν μέγα οὐδὲ νεανικὸν οἴονται εἰργάσθαι. ἀξιῶ δέ, ὦ Ζεῦ, μετὰ παρρησίας μοι δοῦναι εἰπεῖν· οὐδὲ γὰρ ἂν ἄλλως δυναίμην, ἀλλὰ πάντες με ἴσασιν ὡς ἐλεύθερός εἰμι τὴν γλῶτταν καὶ οὐδὲν ἂν κατασιωπήσαιμι τῶν οὐ καλῶς γιγνομένων· διελέγχω γὰρ ἅπαντα καὶ λέγω τὰ δοκοῦντά μοι ἐς τὸ φανερὸν οὔτε δεδιώς τινα οὔτε ὑπʼ αἰδοῦς ἐπικαλύπτων τὴν γνώμην· ὥστε καὶ ἐπαχθὴς δοκῶ τοῖς πολλοῖς καὶ συκοφαντικὸς τὴν φύσιν, δημόσιός τις κατήγορος ὑπʼ αὐτῶν ἐπονομαζόμενος. πλὴν ἀλλʼ ἐπείπερ ἔξεστιν καὶ κεκήρυκται καὶ σύ, ὦ Ζεῦ, δίδως μετʼ ἐξουσίας εἰπεῖν·, οὐδὲν ὑποστειλάμενος ἐρῶ.
Μῶμος -

πολλοὶ γάρ, φημί, οὐκ ἀγαπῶντες ὅτι αὐτοὶ μετέχουσι τῶν αὐτῶν ἡμῖν ξυνεδρίων καὶ εὐωχοῦνται ἐπʼ ἴσης, καὶ ταῦτα θνητοὶ ἐξ ἡμισείας ὄντες, ἔτι καὶ τοὺς ὑπηρέτας καὶ θιασώτας τοὺς αὐτῶν ἀνήγαγον ἐς τὸν οὐρανὸν καὶ παρενέγραψαν, καὶ νῦν ἐπʼ ἴσης διανομάς τε νέμονται καὶ θυσιῶν μετέχουσιν, οὐδὲ καταβαλόντες ἡμῖν τὸ μετοίκιον.

+

πολλοὶ γάρ, φημί, οὐκ ἀγαπῶντες ὅτι αὐτοὶαὐτοὺς Ν. μετέχουσι τῶν αὐτῶν ἡμῖν ξυνεδρίων καὶ εὐωχοῦνται ἐπʼ ἴσης, καὶ ταῦτα θνητοὶ ἐξ ἡμισείας ὄντες, ἔτι καὶ τοὺς ὑπηρέτας καὶ θιασώτας τοὺς αὐτῶν ἀνήγαγον ἐς τὸν οὐρανὸν καὶ παρενέγραψαν, καὶ νῦν ἐπʼ ἴσης διανομάς τε νέμονται καὶ θυσιῶν μετέχουσιν, οὐδὲ καταβαλόντες ἡμῖν τὸ μετοίκιον.

Ζεύς -

μηδὲν αἰνιγματῶδες, ὦ Μῶμε, ἀλλὰ σαφῶς καὶ διαρρήδην λέγε, προστιθεὶς καὶ τοὔνομα, νῦν γὰρ ἐς τὸ μέσον ἀπέρριπταί σοι ὁ λόγος, ὡς πολλοὺς εἰκάζειν καὶ ἐφαρμόζειν ἄλλοτε ἄλλον τοῖς λεγομένοις. χρὴ δὲ παρρησιαστὴν ὄντα μηδὲν ὀκνεῖν λέγειν.

+

μηδὲν αἰνιγματῶδες,αἰνιγματῶδες Ν: αἰνιγματωδῶς ΓP, cett. ὦ Μῶμε, ἀλλὰ σαφῶς καὶ διαρρήδην λέγε, προστιθεὶς καὶ τοὔνομα, νῦν γὰρ ἐς τὸ μέσον ἀπέρριπταί σοι ὁ λόγος, ὡς πολλοὺς εἰκάζειν καὶ ἐφαρμόζειν ἄλλοτε ἄλλον τοῖς λεγομένοις. χρὴ δὲ παρρησιαστὴν ὄντα μηδὲν ὀκνεῖν λέγειν.

Μῶμος -

εὖ γε, ὦ Ζεῦ, ὅτι καὶ παροτρύνεις με πρὸς τὴν παρρησίαν ποιεῖς γὰρ τοῦτο βασιλικὸν ὡς ἀληθῶς καὶ μεγαλόφρον, ὥστε ἐρῶ καὶ τοὔνομα. ὁ γάρ τοι γενναιότατος οὗτος Διόνυσος ἡμιάνθρωπος ὤν, οὐδὲ Ἕλλην μητρόθεν ἀλλὰ Συροφοίνικός τινος ἐμπόρου τοῦ Κάδμου θυγατριδοῦς, ἐπείπερ ἠξιώθη τῆς ἀθανασίας, οἷος μὲν αὐτός ἐστιν οὐ λέγω, οὔτε τὴν μίτραν οὔτε τὴν μέθην οὔτε τὸ βάδισμα· πάντες γάρ, οἶμαι, ὁρᾶτε ὡς θῆλυς καὶ·γυναικεῖος τὴν φύσιν, ἡμιμανής, ἀκράτου ἕωθεν ἀποπνέων ὁ δὲ καὶ ὅλην φατρίαν ἐσεποίησεν ἡμῖν καὶ τὸν χορὸν ἐπαγόμενος πάρεστι καὶ θεοὺς ἀπέφηνε τὸν Πᾶνα καὶ τὸν Σιληνὸν καὶ Σατύρους, ἀγροίκους τινὰς καὶ αἰπόλους τοὺς πολλούς, σκιρτητικοὺς ἀνθρώπους καὶ τὰς μορφὰς ἀλλοκότους· ὧν ὁ μὲν κέρατα ἔχων καὶ ὅσον ἐξ ἡμισείας ἐς τὸ κάτω αἰγὶ ἐοικὼς καὶ γένειον βαθὺ καθειμένος ὀλίγον τράγου διαφέρων ἐστίν, ὁ δὲ φαλακρὸς γέρων, σιμὸς τὴν ῥῖνα, ἐπὶ ὄνου τὰ πολλὰ ὀχούμενος, Λυδὸς οὗτος, οἱ δὲ Σάτυροι ὀξεῖς τὰ ὦτα, καὶ αὐτοὶ φαλακροί, κεράσται, οἷα τοῖς ἄρτι γεννηθεῖσιν ἐρίφοις τὰ κέρατα ὑποφύεται, Φρύγες τινὲς ὄντες· ἔχουσι δὲ καὶ οὐρὰς ἅπαντες. ὁρᾶτε οἵους ἡμῖν θεοὺς ποιεῖ ὁ γεννάδας;

+

εὖ γε, ὦ Ζεῦ, ὅτι καὶ παροτρύνεις με πρὸς τὴν παρρησίαν· ποιεῖς γὰρ τοῦτο βασιλικὸν ὡς ἀληθῶς καὶ μεγαλόφρον, ὥστε ἐρῶ καὶ τοὔνομα. ὁ γάρ τοι γενναιότατος οὗτος Διόνυσος ἡμιάνθρωπος ὤν, οὐδὲ Ἕλλην μητρόθεν ἀλλὰ Συροφοίνικός τινος ἐμπόρου τοῦ Κάδμου θυγατριδοῦς, ἐπείπερ ἠξιώθη τῆς ἀθανασίας, οἷος μὲν αὐτός ἐστιν οὐ λέγω, οὔτε τὴν μίτραν οὔτε τὴν μέθην οὔτε τὸ βάδισμα· πάντες γάρ, οἶμαι, ὁρᾶτε ὡς θῆλυς καὶ γυναικεῖος τὴν φύσιν, ἡμιμανής, ἀκράτου ἕωθεν ἀποπνέων· ὁ δὲ καὶ ὅλην φατρίανφατρίαν ΝNP: φρατρίαν (MCA) vulg., incorrectly for Lucian. Cf. Crönert, Mem. Gr, Hercul., pp. 81 and 311 ἐσεποίησεν ἡμῖν καὶ τὸν χορὸν ἐπαγόμενος πάρεστι καὶ θεοὺς ἀπέφηνε τὸν Πᾶνα καὶ τὸν Σιληνὸν καὶ Σατύρους, ἀγροίκους τινὰς καὶ αἰπόλους τοὺς πολλούς, σκιρτητικοὺς ἀνθρώπους καὶ τὰς μορφὰς ἀλλοκότους· ὧν ὁ μὲν κέρατα ἔχων καὶ ὅσον ἐξ ἡμισείας ἐς τὸ κάτω αἰγὶ ἐοικὼς καὶ γένειον βαθὺ καθειμένος ὀλίγον τράγου διαφέρων ἐστίν, ὁ δὲ φαλακρὸς γέρων, σιμὸς τὴν ῥῖνα, ἐπὶ ὄνου τὰ πολλὰ ὀχούμενος, Λυδὸς οὗτος, οἱ δὲ Σάτυροι ὀξεῖς τὰ ὦτα, καὶ αὐτοὶ φαλακροί, κεράσται, οἷα τοῖς ἄρτι γεννηθεῖσιν ἐρίφοις τὰ κέρατα ὑποφύεται, Φρύγες τινὲς ὄντες· ἔχουσι δὲ καὶ οὐρὰς ἅπαντες. ὁρᾶτε οἵους ἡμῖν θεοὺς ποιεῖ ὁ γεννάδας;

Μῶμος -

εἶτα θαυμάζομεν εἰ καταφρονοῦσιν ἡμῶν οἱ ἄνθρωποι ὁρῶντες οὕτω γελοίους θεοὺς καὶ τεραστίους; ἐῶ γὰρ λέγειν ὅτι καὶ δύο γυναῖκας ἀνήγαγεν, τὴν μὲν ἐρωμένην οὖσαν αὐτοῦ, τὴν Ἀριάδνην, ἧς καὶ τὸν στέφανον ἐγκατέλεξε τῷ τῶν ἄστρων χορῷ, τὴν δὲ Ἰκαρίου τοῦ γεωργοῦ θυγατέρα. καὶ ὃ πάντων γελοιότατον, ὦ θεοί, καὶ τὸν κύνα τῆς Ἠριγόνης, καὶ τοῦτον ἀνήγαγεν, ὡς μὴ ἀνιῷτο ἡ παῖς εἰ μὴ ἕξει ἐν τῷ οὐρανῷ τὸ ξύνηθες ἐκεῖνο καὶ ὅπερ ἠγάπα κυνίδιον. ταῦτα οὐχ ὕβρις ὑμῖν δοκεῖ καὶ παροινία καὶ γέλως; ἀκούσατε δʼ οὖν καὶ ἄλλους.

+

εἶτα θαυμάζομεν εἰ καταφρονοῦσιν ἡμῶν οἱ ἄνθρωποι ὁρῶντες οὕτω γελοίους θεοὺς καὶ τεραστίους; ἐῶ γὰρ λέγειν ὅτι καὶ δύο γυναῖκας ἀνήγαγεν, τὴν μὲν ἐρωμένην οὖσαν αὐτοῦ, τὴν Ἀριάδνην, ἧς καὶ τὸν στέφανον ἐγκατέλεξε τῷ τῶν ἄστρων χορῷ, τὴν δὲ Ἰκαρίου τοῦ γεωργοῦ θυγατέρα. καὶ ὃ πάντων γελοιότατον, ὦ θεοί, καὶ τὸν κύνα τῆς Ἠριγόνης, καὶ τοῦτον ἀνήγαγεν, ὡς μὴ ἀνιῷτο ἡ παῖς εἰ μὴ ἕξει ἐν τῷ οὐρανῷ τὸ ξύνηθες ἐκεῖνο καὶ ὅπερ ἠγάπα κυνίδιον. ταῦτα οὐχ ὕβρις ὑμῖν δοκεῖ καὶ παροινία καὶ γέλως; ἀκούσατε δʼ οὖν καὶ ἄλλους.

@@ -145,14 +147,14 @@
- Μῶμος + Μῶμος

ἃ δὲ μάλιστα ἐλεγχθῆναι δεῖν ἡγοῦμαι, ταῦτα ἐρῶ.

-

τὴν γάρ τοι ἀρχὴν τῶν τοιούτων παρανομημάτων καὶ τὴν αἰτίαν τοῦ νοθευθῆναι ἡμῶν τὸ ξυνέδριον σύ, ὦ Ζεῦ, παρέσχες θνηταῖς ἐπιμιγνύμενος καὶ κατιὼν παρʼ αὐτὰς ἐν ἄλλοτε ἄλλῳ σχήματι, ὥστε ἡμᾶς δεδιέναι μή σε καταθύσῃ τις ξυλλαβών, ὁπόταν ταῦρος ᾖς, ἢ τῶν χρυσοχόων τις κατεργάσηται χρυσὸν ὄντα, καὶ ἀντὶ Διὸς ἢ ὅρμος ἢ ψέλιον ἢ ἐλλόβιον ἡμῖν γένῃ. πλὴν ἀλλὰ ἐμπέπληκάς γε τὸν οὐρανὸν τῶν ἡμιθέων τούτων οὐ γὰρ ἂν ἄλλως εἴποιμι. καὶ τὸ πρᾶγμα γελοιότατόν ἐστιν, ὁπόταν τις ἄφνω ἀκούσῃ ὅτι ὁ Ἡρακλῆς μὲν θεὸς ἀπεδείχθη, ὁ δὲ Εὐρυσθεύς, ὃς ἐπέταττεν αὐτῷ, τέθνηκεν, καὶ πλησίον Ἡρακλέους νεὼς οἰκέτου ὄντος καὶ Εὐρυσθέως τάφος τοῦ δεσπότου αὐτοῦ, καὶ πάλιν ἐν Θήβαις Διόνυσος μὲν θεός, οἱ δʼ ἀνεψιοὶ αὐτοῦ ὁ Πενθεὺς καὶ ὁ Ἀκταίων καὶ ὁ Λέαρχος ἀνθρώπων ἁπάντων κακοδαιμονέστατοι.

+

τὴν γάρ τοι ἀρχὴν τῶν τοιούτων παρανομημάτων καὶ τὴν αἰτίαν τοῦ νοθευθῆναι ἡμῶν τὸ ξυνέδριον σύ, ὦ Ζεῦ, παρέσχες θνηταῖς ἐπιμιγνύμενος καὶ κατιὼν παρʼ αὐτὰς ἐν ἄλλοτε ἄλλῳ σχήματι, ὥστε ἡμᾶς δεδιέναι μή σε καταθύσῃ τις ξυλλαβών, ὁπόταν ταῦρος ᾖς, ἢ τῶν χρυσοχόων τις κατεργάσηται χρυσὸν ὄντα, καὶ ἀντὶ Διὸς ἢ ὅρμος ἢ ψέλιον ἢ ἐλλόβιον ἡμῖν γένῃ. πλὴν ἀλλὰ ἐμπέπληκάς γε τὸν οὐρανὸν τῶν ἡμιθέων τούτων· οὐ γὰρ ἂν ἄλλως εἴποιμι. καὶ τὸ πρᾶγμα γελοιότατόν ἐστιν, ὁπόταν τις ἄφνω ἀκούσῃ ὅτι ὁ Ἡρακλῆς μὲν θεὸς ἀπεδείχθη, ὁ δὲ Εὐρυσθεύς, ὃς ἐπέταττεν αὐτῷ, τέθνηκεν, καὶ πλησίον Ἡρακλέους νεὼς οἰκέτου ὄντος καὶ Εὐρυσθέως τάφος τοῦ δεσπότου αὐτοῦ, καὶ πάλιν ἐν Θήβαις Διόνυσος μὲν θεός, οἱ δʼ ἀνεψιοὶ αὐτοῦ ὁ Πενθεὺς καὶ ὁ Ἀκταίων καὶ ὁ Λέαρχος ἀνθρώπων ἁπάντων κακοδαιμονέστατοι.
- Μῶμος -

ἀφʼ οὗ δὲ ἅπαξ σύ, ὦ Ζεῦ, ἀνέῳξας τοῖς τοιούτοις τὰς θύρας καὶ ἐπὶ τὰς θνητὰς ἐτράπου, ἅπαντες μεμίμηνταί σε, καὶ οὐχ οἱ ἄρρενες μόνον, ἀλλʼ, ὅπερ αἴσχιστον, καὶ αἱ θήλειαι θεοί. τίς γὰρ οὐκ οἶδεν τὸν Ἀγχίσην καὶ τὸν Τιθωνὸν καὶ τὸν Ἐνδυμίωνα καὶ τὸν Ἰασίωνα καὶ τοὺς ἄλλους; ὥστε ταῦτα μὲν ἐάσειν μοι δοκῶ· μακρὸν γὰρ ἂν τὸ διελέγχειν γένοιτο.

+ Μῶμος +

ἀφʼ οὗ δὲ ἅπαξ σύ, ὦ Ζεῦ, ἀνέῳξας τοῖς τοιούτοις τὰς θύρας καὶ ἐπὶ τὰς θνητὰς ἐτράπου, ἅπαντες μεμίμηνταί σε, καὶ οὐχ οἱ ἄρρενες μόνον, ἀλλʼ, ὅπερ αἴσχιστον, καὶ αἱ θήλειαι θεοί.θήλειαι θεοί Mras: θήλειαι θεαί ΝΗ, θεαί ΓΡ vulg. τίς γὰρ οὐκ οἶδεν τὸν Ἀγχίσην καὶ τὸν Τιθωνὸν καὶ τὸν Ἐνδυμίωνα καὶ τὸν ἸασίωναἸαςίωνα Guyet: Ἰάσονα, Ἰάσωνα MSS. καὶ τοὺς ἄλλους; ὥστε ταῦτα μὲν ἐάσειν μοι δοκῶ· μακρὸν γὰρ ἂν τὸ διελέγχειν γένοιτο.

Ζεύς @@ -160,24 +162,24 @@ Μῶμος -

οὐκοῦν μηδὲ περὶ τοῦ ἀετοῦ εἴπω, ὅτι καὶ οὗτος ἐν τῷ οὐρανῷ ἐστιν, ἐπὶ τοῦ βασιλείου σκήπτρου καθεζόμενος καὶ μονονουχὶ ἐπὶ κεφαλὴν σοι νεοττεύων, θεὸς εἶναι δοκῶν;

 +

οὐκοῦν μηδὲ περὶ τοῦ ἀετοῦ εἴπω, ὅτι καὶ οὗτος ἐν τῷ οὐρανῷ ἐστιν, ἐπὶ τοῦ βασιλείου σκήπτρου καθεζόμενος καὶ μονονουχὶ ἐπὶ κεφαλήν σοι νεοττεύων, θεὸς εἶναι δοκῶν;
Μῶμος

ἢ καὶ τοῦτον τοῦ Γανυμήδους ἕνεκα ἐάσομεν;

-

ἀλλʼ ὁ Ἄττης γε, ὦ Ζεῦ, καὶ ὁ Κορύβας καὶ ὁ Σαβάζιος, πόθεν ἡμῖν ἐπεισεκυκλήθησαν οὗτοι, ἢ ὁ Μίθρης ἐκεῖνος, ὁ Μῆδος, ὁ τὸν κάνδυν καὶ τὴν τιάραν, οὐδὲ ἑλληνίζων τῇ φωνῇ, ὥστε οὐδʼ ἢν προπίῃ τις ξυνίησι; τοιγαροῦν οἱ Σκύθαι ταῦτα ὁρῶντες, οἱ Γέται αὐτῶν, μακρὰ ἡμῖν χαίρειν εἰπόντες αὐτοὶ ἀπαθανατίζουσι καὶ θεοὺς χειροτονοῦσιν οὓς ἂν ἐθελήσωσι, τὸν αὐτὸν τρόπον ὅνπερ καὶ Ζάμολξις δοῦλος ὢν παρενεγράφη οὐκ οἶδʼ ὅπως διαλαθών.

+

ἀλλʼ ὁ Ἄττης γε, ὦ Ζεῦ, καὶ ὁ Κορύβας καὶ ὁ Σαβάζιος, πόθεν ἡμῖν ἐπεισεκυκλήθησαν οὗτοι, ἢ ὁ Μίθρης ἐκεῖνος, ὁ Μῆδος, ὁ τὸν κάνδυν καὶ τὴν τιάραν, οὐδὲ ἑλληνίζων τῇ φωνῇ, ὥστε οὐδʼ ἢν προπίῃ τις ξυνίησι; τοιγαροῦν οἱ Σκύθαι ταῦτα ὁρῶντες, οἱ Γέται αὐτῶν,ὁρώντες οἱ Γέται αὐτῶν TN, ὁρῶντες καὶ οἱ Γέται αὐτῶν P. μακρὰ ἡμῖν χαίρειν εἰπόντες αὐτοὶ ἀπαθανατίζουσι καὶ θεοὺς χειροτονοῦσιν οὓς ἂν ἐθελήσωσι, τὸν αὐτὸν τρόπον ὅνπερ καὶ Ζάμολξις δοῦλος ὢν παρενεγράφη οὐκ οἶδʼ ὅπως διαλαθών.
Μῶμος -

καίτοι πάντα ταῦτα, ὦ θεοί, μέτρια. σὺ δέ, ὦ κυνοπρόσωπε καὶ σινδόσιν ἐσταλμένε Αἰγύπτιε, τίς εἶ, ὦ βέλτιστε, ἢ πῶς ἀξιοῖς θεὸς εἶναι ὑλακτῶν; τί δὲ βουλόμενος καὶ ὁ ποικίλος οὗτος ταῦρος ὁ Μεμφίτης προσκυνεῖται καὶ χρᾷ καὶ προφήτας ἔχει; αἰσχύνομαι γὰρ ἴβιδας καὶ πιθήκους εἰπεῖν καὶ τράγους καὶ ἄλλα πολλῷ γελοιότερα οὐκ οἶδʼ ὅπως ἐξ Αἰγύπτου παραβυσθέντα ἐς τὸν οὐρανόν, ἃ ὑμεῖς, ὦ θεοί, πῶς ἀνέχεσθε ὁρῶντες ἐπʼ ἴσης ἢ καὶ μᾶλλον ὑμῶν προσκυνούμενα; ἢ σύ, ὦ Ζεῦ, πῶς φέρεις ἐπειδὰν κριοῦ κέρατα φύσωσί σοι;

+

καίτοι πάντα ταῦτα, ὦ θεοί, μέτρια. σὺ δέ, ὦ κυνοπρόσωπε καὶ σινδόσιν ἐσταλμένε Αἰγύπτιε, τίς εἶ, ὦ βέλτιστε, ἢ πῶς ἀξιοῖς θεὸς εἶναι ὑλακτῶν; τί δὲ βουλόμενος καὶ ὁ ποικίλος οὗτος ταῦρος ὁ Μεμφίτης προσκυνεῖται καὶ χρᾷ καὶ προφήτας ἔχει; αἰσχύνομαι γὰργὰρ PΓ2: δὲ N, and no doubt 1. ἴβιδας καὶ πιθήκους εἰπεῖν καὶ τράγους καὶ ἄλλα πολλῷ γελοιότερα οὐκ οἶδʼ ὅπως ἐξ Αἰγύπτου παραβυσθέντα ἐς τὸν οὐρανόν, ἃ ὑμεῖς, ὦ θεοί, πῶς ἀνέχεσθε ὁρῶντες ἐπʼ ἴσης ἢ καὶ μᾶλλον ὑμῶν προσκυνούμενα; ἢ σύ, ὦ Ζεῦ, πῶς φέρεις ἐπειδὰν κριοῦ κέρατα φύσωσί σοι;

Ζεύς -

αἰσχρὰ ὡς ἀληθῶς ταῦτα φὴς τὰ περὶ τῶν Αἰγυπτίων ὅμως δʼ οὖν, ὦ Μῶμε, τὰ πολλὰ αὐτῶν αἰνίγματά ἐστιν, καὶ οὐ πάνυ χρὴ καταγελᾶν ἀμύητον ὄντα.

+

αἰσχρὰ ὡς ἀληθῶς ταῦτα φὴς τὰ περὶ τῶν Αἰγυπτίων· ὅμως δʼ οὖν, ὦ Μῶμε, τὰ πολλὰ αὐτῶν αἰνίγματά ἐστιν, καὶ οὐ πάνυ χρὴ καταγελᾶν ἀμύητον ὄντα.

Μῶμος @@ -185,19 +187,19 @@ Ζεύς -

ἔα, φημί, τὰ περὶ Αἰγυπτίων ἄλλοτε γὰρ περὶ τούτων ἐπισκεψόμεθα ἐπὶ σχολῆς. σὺ δὲ τοὺς ἄλλους λέγε.

+

ἔα, φημί, τὰ περὶ Αἰγυπτίων· ἄλλοτε γὰρ περὶ τούτων ἐπισκεψόμεθα ἐπὶ σχολῆς. σὺ δὲ τοὺς ἄλλους λέγε.

Μῶμος -

τὸν Τροφώνιον, ὦ Ζεῦ, καὶ ὃ μάλιστά με ἀποπνίγει, τὸν Ἀμφίλοχον, ὃς ἐναγοῦς ἀνθρώπου καὶ μητρολῴου υἱὸς ὢν μαντεύεται ὁ γενναῖος ἐν Κιλικίᾳ, ψευδόμενος τὰ πολλὰ καὶ γοητεύων τοῖν δυοῖν ὀβολοῖν ἕνεκα. τοιγαροῦν οὐκέτι σύ, ὦ Ἄπολλον, εὐδοκιμεῖς, ἀλλὰ ἤδη πᾶς λίθος καὶ πᾶς βωμὸς χρησμῳδεῖ, ὃς ἂν ἐλαίῳ περιχυθῇ καὶ στεφάνους ἔχῃ καὶ γόητος ἀνδρὸς εὐπορήσῃ, οἷοι πολλοὶ εἰσιν. ἤδη καὶ ὁ Πολυδάμαντος τοῦ ἀθλητοῦ ἀνδριὰς ἰᾶται τοὺς πυρέττοντας ἐν Ὀλυμπίᾳ καὶ ὁ Θεαγένους ἐν Θάσῳ, καὶ Ἕκτορι θύουσιν ἐν Ἰλίῳ καὶ Πρωτεσιλάῳ καταντικρὺ ἐν Χερρονήσῳ. ἀφʼ οὗ δʼ οὖν τοσοῦτοι γεγόναμεν, ἐπιδέδωκε μᾶλλον ἡ ἐπιορκία καὶ ἱεροσυλία, καὶ ὅλως καταπεφρονήκασιν ἡμῶν — εὖ ποιοῦντες.

+

τὸν Τροφώνιον, ὦ Ζεῦ, καὶ ὃ μάλιστά με ἀποπνίγει, τὸν Ἀμφίλοχον, ὃς ἐναγοῦς ἀνθρώπου καὶ μητρολῴουμητραλοίου N, edd. υἱὸς ὢν μαντεύεται ὁ γενναῖος ἐν Κιλικίᾳ, ψευδόμενος τὰ πολλὰ καὶ γοητεύων τοῖν δυοῖν ὀβολοῖν ἕνεκα. τοιγαροῦν οὐκέτι σύ, ὦ Ἄπολλον, εὐδοκιμεῖς, ἀλλὰ ἤδη πᾶς λίθος καὶ πᾶς βωμὸς χρησμῳδεῖ, ὃς ἂν ἐλαίῳ περιχυθῇ καὶ στεφάνους ἔχῃ καὶ γόητος ἀνδρὸς εὐπορήσῃ, οἷοι πολλοί εἰσιν. ἤδη καὶ ὁ Πολυδάμαντος τοῦ ἀθλητοῦ ἀνδριὰς ἰᾶται τοὺς πυρέττοντας ἐν Ὀλυμπίᾳ καὶ ὁ Θεαγένους ἐν Θάσῳ, καὶ Ἕκτορι θύουσιν ἐν Ἰλίῳ καὶ Πρωτεσιλάῳ καταντικρὺ ἐν Χερρονήσῳ. ἀφʼ οὗ δʼ οὖν τοσοῦτοι γεγόναμεν, ἐπιδέδωκε μᾶλλον ἡ ἐπιορκία καὶ ἱεροσυλία, καὶ ὅλως καταπεφρονήκασιν ἡμῶν — εὖ ποιοῦντες.
Μῶμος -

καὶ ταῦτα μὲν περὶ τῶν νόθων καὶ παρεγγράπτων. ἐγὼ δὲ καὶ ξένα ὀνόματα πολλὰ ἤδη ἀκούων οὔτε ὄντων τινῶν παρʼ ἡμῖν οὔτε συστῆναι ὅλως δυναμένων, πάνυ, ὦ Ζεῦ, καὶ ἐπὶ τούτοις γελῶ. ἢ ποῦ γάρ ἐστιν ἡ πολυθρύλητος ἀρετὴ καὶ φύσις καὶ εἱμαρμένη καὶ τύχη, ἀνυπόστατα καὶ κενὰ πραγμάτων ὀνόματα ὑπὸ βλακῶν ἀνθρώπων τῶν φιλοσόφων ἐπινοηθέντα; καὶ ὅμως αὐτοσχέδια ὄντα οὕτω τοὺς ἀνοήτους πέπεικεν, ὥστε οὐδεὶς ἡμῖν οὐδὲ θύειν βούλεται, εἰδὼς ὅτι, κἂν μυρίας ἑκατόμβας παραστήσῃ, ὅμως τὴν τύχην πράξουσαν τὰ μεμοιραμένα καὶ ἃ ἐξ ἀρχῆς ἑκάστῳ ἐπεκλώσθη. ἡδέως ἂν οὖν ἐροίμην σε, ὦ Ζεῦ, εἴ που εἶδες ἢ ἀρετὴν ἢ φύσιν ἢ εἱμαρμένην; ὅτι μὲν γὰρ ἀεὶ καὶ σὺ ἀκούεις ἐν ταῖς τῶν φιλοσόφων διατριβαῖς, οἶδα, εἰ μὴ καὶ κωφός τις εἶ, ὡς βοώντων αὐτῶν μὴ ἐπαΐειν.

-

πολλὰ ἔτι ἔχων εἰπεῖν καταπαύσω τὸν λόγον ὁρῶ γοῦν πολλοὺς ἀχθομένους μοι λέγοντι καὶ συρίττοντας, ἐκείνους μάλιστα ὧν καθήψατο ἡ παρρησία τῶν λόγων.

+

καὶ ταῦτα μὲν περὶ τῶν νόθων καὶ παρεγγράπτων. ἐγὼ δὲ καὶ ξένα ὀνόματα πολλὰ ἤδη ἀκούων οὔτε ὄντων τινῶν παρʼ ἡμῖν οὔτε συστῆναι ὅλως δυναμένων, πάνυ, ὦ Ζεῦ, καὶ ἐπὶ τούτοις γελῶ. ἢ ποῦ γάρ ἐστιν ἡ πολυθρύλητος ἀρετὴ καὶ φύσις καὶ εἱμαρμένη καὶ τύχη, ἀνυπόστατα καὶ κενὰ πραγμάτων ὀνόματα ὑπὸ βλακῶν ἀνθρώπων τῶν φιλοσόφων ἐπινοηθέντα; καὶ ὅμως αὐτοσχέδια ὄντα οὕτω τοὺς ἀνοήτους πέπεικεν, ὥστε οὐδεὶς ἡμῖν οὐδὲ θύειν βούλεται, εἰδὼς ὅτι, κἂν μυρίας ἑκατόμβας παραστήσῃ, ὅμως τὴν τύχην πράξουσαν τὰ μεμοιραμένα καὶ ἃ ἐξ ἀρχῆς ἑκάστῳ ἐπεκλώσθη. ἡδέως ἂν οὖν ἐροίμην σε, ὦ Ζεῦ, εἴ που εἶδες ἢ ἀρετὴν ἢ φύσιν ἢ εἱμαρμένην; ὅτι μὲν γὰρ ἀεὶ καὶ σὺ ἀκούεις ἐν ταῖς τῶν φιλοσόφων διατριβαῖς, οἶδα,οἶδα Ν, edd.: οἶδας ΓΡ. εἰ μὴ καὶ κωφός τις εἶ,εἶ vulg.: ἐστιν ΓΡΝ. ὡς βοώντων αὐτῶν μὴ ἐπαΐειν.

+

πολλὰ ἔτι ἔχων εἰπεῖν καταπαύσω τὸν λόγον· ὁρῶ γοῦν πολλοὺς ἀχθομένους μοι λέγοντι καὶ συρίττοντας, ἐκείνους μάλιστα ὧν καθήψατο ἡ παρρησία τῶν λόγων.
@@ -209,35 +211,35 @@

ἀνάγνωθι· οὐ πάντα γὰρ ἀλόγως ᾐτιάσω. καὶ δεῖ τὰ πολλὰ αὐτῶν ἐπισχεῖν, ὡς μὴ ἐπὶ πλεῖον ἂν γίγνηται.

-Μῶμος -

ἀγαθῇ τύχῃ. ἐκκλησίας ἐννόμου ἀγομένης ἑβδόμῃ ἱσταμένου ὁ Ζεὺς ἐπρυτάνευε καὶ προήδρευε Ποσειδῶν, ἐπεστάτει Ἀπόλλων, ἐγραμμάτευε Μῶμος Νυκτὸς καὶ ὁ Ὕπνος τὴν γνώμην εἶπεν.

-

Ἐπειδὴ πολλοὶ τῶν ξένων, οὐ μόνον Ἕλληνες ἀλλὰ καὶ βάρβαροι, οὐδαμῶς ἄξιοι ὄντες κοινωνεῖν ἡμῖν τῆς πολιτείας, παρεγγραφέντες οὐκ οἶδα ὅπως καὶ θεοὶ δόξαντες ἐμπεπλήκασι μὲν τὸν οὐρανὸν ὡς μεστὸν εἶναι τὸ συμπόσιον ὄχλου ταραχώδους πολυγλώσσων τινῶν καὶ ξυγκλύδων ἀνθρώπων, ἐπιλέλοιπε δὲ ἡ ἀμβροσία καὶ τὸ νέκταρ, ὥστε μνᾶς ἤδη τὴν κοτύλην εἶναι διὰ τὸ πλῆθος τῶν πινόντων οἱ δὲ ὑπὸ αὐθαδείας παρωσάμενοι τοὺς παλαιούς τε καὶ ἀληθεῖς θεοὺς προεδρίας ἠξιώκασιν αὑτοὺς παρὰ πάντα τὰ πάτρια καὶ ἐν τῇ γῇ προτιμᾶσθαι θέλουσι·

+ΜῶμοςΨήφισμα MSS. +

ἀγαθῇ τύχῃ. ἐκκλησίας ἐννόμου ἀγομένης ἑβδόμῃ ἱσταμένουἑβδόμῃ Μεταγειτνιῶνος ἱσταμένου Γ2 only; probably by conjecture. ὁ Ζεὺς ἐπρυτάνευε καὶ προήδρευε Ποσειδῶν, ἐπεστάτει Ἀπόλλων, ἐγραμμάτευε Μῶμος Νυκτὸς καὶ ὁ Ὕπνος τὴν γνώμην εἶπεν.

+

Ἐπειδὴ πολλοὶ τῶν ξένων, οὐ μόνον Ἕλληνες ἀλλὰ καὶ βάρβαροι, οὐδαμῶς ἄξιοι ὄντες κοινωνεῖν ἡμῖν τῆς πολιτείας, παρεγγραφέντες οὐκ οἶδα ὅπως καὶ θεοὶ δόξαντες ἐμπεπλήκασι μὲν τὸν οὐρανὸν ὡς μεστὸν εἶναι τὸ συμπόσιον ὄχλου ταραχώδους πολυγλώσσων τινῶν καὶ ξυγκλύδων ἀνθρώπων, ἐπιλέλοιπε δὲ ἡ ἀμβροσία καὶ τὸ νέκταρ, ὥστε μνᾶς ἤδη τὴν κοτύλην εἶναι διὰ τὸ πλῆθος τῶν πινόντων· οἱ δὲ ὑπὸ αὐθαδείας παρωσάμενοι τοὺς παλαιούς τε καὶ ἀληθεῖς θεοὺς προεδρίας ἠξιώκασιν αὑτοὺς παρὰ πάντα τὰ πάτρια καὶ ἐν τῇ γῇ προτιμᾶσθαι θέλουσι·
Μῶμος -

δεδόχθαι τῇ βουλῇ καὶ τῷ δήμῳ ξυλλεγῆναι μὲν ἐκκλησίαν ἐν τῷ Ὀλύμπῳ περὶ τροπὰς χειμερινάς, ἑλέσθαι δὲ ἐπιγνώμονας τελείους θεοὺς ἑπτά, τρεῖς μὲν ἐκ τῆς παλαιᾶς βουλῆς τῆς ἐπὶ Κρόνου, τέτταρας δὲ ἐκ τῶν δώδεκα, καὶ ἐν αὐτοῖς τὸν Δία· τούτους δὲ τοὺς ἐπιγνώμονας αὐτοὺς μὲν καθέζεσθαι ὀμόσαντας τὸν νόμιμον ὅρκον τὴν Στύγα, τὸν Ἑρμῆν δὲ κηρύξαντα ξυναγαγεῖν ἅπαντας ὅσοι ἀξιοῦσι ξυντελεῖν ἐς τὸ ξυνέδριον, τοὺς δὲ ἥκειν μάρτυρας ἐπαγομένους ἐνωμότους καὶ ἀποδείξεις τοῦ γένους. τοὐντεῦθεν δὲ οἱ μὲν παρίτωσαν καθʼ ἕνα, οἱ δὲ ἐπιγνώμονες ἐξετάζοντες ἢ θεοὺς εἶναι ἀποφανοῦνται ἢ καταπέμψουσιν ἐπὶ τὰ σφέτερα ἠρία καὶ τὰς θήκας τὰς προγονικάς. ἢν δέ τις ἁλῷ τῶν ἀδοκίμων καὶ ἅπαξ ὑπὸ τῶν ἐπιγνωμόνων ἐκκριθέντων ἐπιβαίνων τοῦ οὐρανοῦ, ἐς τὸν Τάρταρον ἐμπεσεῖν τοῦτον.

+

δεδόχθαιδέδόχθω MSS. τῇ βουλῇ καὶ τῷ δήμῳ ξυλλεγῆναι μὲν ἐκκλησίαν ἐν τῷ Ὀλύμπῳ περὶ τροπὰς χειμερινάς, ἑλέσθαι δὲ ἐπιγνώμονας τελείους θεοὺς ἑπτά, τρεῖς μὲν ἐκ τῆς παλαιᾶς βουλῆς τῆς ἐπὶ Κρόνου, τέτταρας δὲ ἐκ τῶν δώδεκα, καὶ ἐν αὐτοῖς τὸν Δία· τούτους δὲ τοὺς ἐπιγνώμονας αὐτοὺς μὲν καθέζεσθαι ὀμόσαντας τὸν νόμιμον ὅρκον τὴν Στύγα, τὸν Ἑρμῆν δὲ κηρύξαντα ξυναγαγεῖν ἅπαντας ὅσοι ἀξιοῦσι ξυντελεῖν ἐς τὸ ξυνέδριον, τοὺς δὲ ἥκειν μάρτυρας ἐπαγομένους ἐνωμότους καὶ ἀποδείξεις τοῦ γένους. τοὐντεῦθεν δὲ οἱ μὲν παρίτωσαν καθʼ ἕνα, οἱ δὲ ἐπιγνώμονες ἐξετάζοντες ἢ θεοὺς εἶναι ἀποφανοῦνται ἢ καταπέμψουσιν ἐπὶ τὰ σφέτερα ἠρία καὶ τὰς θήκας τὰς προγονικάς. ἢν δέ τις ἁλῷ τῶν ἀδοκίμων καὶ ἅπαξ ὑπὸ τῶν ἐπιγνωμόνων ἐκκριθέντων ἐπιβαίνων τοῦ οὐρανοῦ, ἐς τὸν Τάρταρον ἐμπεσεῖν τοῦτον.
Μῶμος -

ἐργάζεσθαι δὲ τὰ αὐτοῦ ἕκαστον, καὶ μήτε τὴν Ἀθηνᾶν ἰᾶσθαι μήτε τὸν Ἀσκληπιὸν χρησμῳδεῖν μήτε τὸν Ἀπόλλω τοσαῦτα μόνον ποιεῖν, ἀλλὰ ἕν τι ἐπιλεξάμενον μάντιν ἢ κιθαρῳδὸν ἢ ἰατρὸν εἶναι.

+

ἐργάζεσθαι δὲ τὰ αὐτοῦ ἕκαστον, καὶ μήτε τὴν Ἀθηνᾶν ἰᾶσθαι μήτε τὸν Ἀσκληπιὸν χρησμῳδεῖν μήτε τὸν Ἀπόλλω τοσαῦτα μόνονμόνον not in N. Equivalent to ἕνα ὄντα. ποιεῖν, ἀλλὰ ἕν τι ἐπιλεξάμενον μάντιν ἢ κιθαρῳδὸν ἢ ἰατρὸν εἶναι.
Μῶμος -

τοῖς δὲ φιλοσόφοις προειπεῖν μὴ ἀναπλάττειν κενὰ ὀνόματα μηδὲ ληρεῖν περὶ ὧν οὐκ ἴσασιν.

+

τοῖς δὲ φιλοσόφοις προειπεῖν μὴ ἀναπλάττειν κενὰκενὰ Par. 2956: καινὰ ΓNPZA. Cf. § 13. ὀνόματα μηδὲ ληρεῖν περὶ ὧν οὐκ ἴσασιν.

Μῶμος -

ὁπόσοι δὲ ἤδη ναῶν ἢ θυσιῶν ἠξιώθησαν, ἐκείνων μὲν καθαιρεθῆναι τὰ ἀγάλματα, ἐντεθῆναι δὲ ἢ Διὸς ἢ Ἥρας ἢ Ἀπόλλωνος ἢ τῶν ἄλλων τινός, ἐκείνοις δὲ τάφον χῶσαι τὴν πόλιν καὶ στήλην ἐπιστῆσαι ἀντὶ βωμοῦ. ἢν δέ τις παρακούσῃ τοῦ κηρύγματος καὶ μὴ ἐθελήσῃ ἐπὶ τοὺς ἐπιγνώμονας ἐλθεῖν, ἐρήμην αὐτοῦ καταδιαιτησάτωσαν. τοῦτο μὲν ὑμῖν τὸ ψήφισμα.

+

ὁπόσοι δὲ ἤδη ναῶν ἢ θυσιῶν ἠξιώθησαν, ἐκείνων μὲν καθαιρεθῆναι τὰ ἀγάλματα, ἐντεθῆναι δὲ ἢ Διὸς ἢ Ἥρας ἢ Ἀπόλλωνος ἢ τῶν ἄλλων τινός, ἐκείνοις δὲ τάφον χῶσαι τὴν πόλιν καὶ στήλην ἐπιστῆσαι ἀντὶ βωμοῦ. ἢν δέ τις παρακούσῃ τοῦ κηρύγματος καὶ μὴ ἐθελήσῃ ἐπὶ τοὺς ἐπιγνώμονας ἐλθεῖν, ἐρήμην αὐτοῦ καταδιαιτησάτωσαν. τοῦτο μὲν ὑμῖνὑμῖν ΓP: ἡμῖν ZN (but N gives τοῦτο . . . ψήφισμα to Zeus, wrongly). τὸ ψήφισμα.

Ζεύς -

δικαιότατον, ὦ Μῶμε· καὶ ὅτῳ δοκεῖ, ἀνατεινάτω τὴν χεῖρα· μᾶλλον δέ, οὕτω γιγνέσθω, πλείους γὰρ οἶδʼ ὅτι ἔσονται οἱ μὴ χειροτονήσοντες. ἀλλὰ νῦν μὲν ἄπιτε· ὁπόταν δὲ κηρύξῃ ὁ Ἑρμῆς, ἥκετε κομίζοντες ἕκαστος ἐναργῆ τὰ γνωρίσματα καὶ σαφεῖς τὰς ἀποδείξεις, πατρὸς ὄνομα καὶ μητρός, καὶ ὅθεν καὶ ὅπως θεὸς ἐγένετο, καὶ φυλὴν καὶ φράτορας. ὡς ὅστις ἂν μὴ ταῦτα παράσχηται, οὐδὲν μελήσει τοῖς ἐπιγνώμοσιν εἰ νεών τις μέγαν ἐν τῇ γῇ ἔχει καὶ οἱ ἄνθρωποι θεὸν αὐτὸν εἶναι νομίζουσιν.

+

δικαιότατον, ὦ Μῶμε· καὶ ὅτῳ δοκεῖ, ἀνατεινάτω τὴν χεῖρα· μᾶλλον δέ, οὕτω γιγνέσθω, πλείους γὰρ οἶδʼ ὅτι ἔσονται οἱ μὴ χειροτονήσοντες.χειροτονήσοντες Z (apparently by correction) edd.: -σαντες ΓPN. ἀλλὰ νῦν μὲν ἄπιτε· ὁπόταν δὲ κηρύξῃ ὁ Ἑρμῆς, ἥκετε κομίζοντες ἕκαστος ἐναργῆ τὰ γνωρίσματα καὶ σαφεῖς τὰς ἀποδείξεις, πατρὸς ὄνομα καὶ μητρός, καὶ ὅθεν καὶ ὅπως θεὸς ἐγένετο, καὶ φυλὴν καὶ φράτορας. ὡς ὅστις ἂν μὴ ταῦτα παράσχηται, οὐδὲν μελήσει τοῖς ἐπιγνώμοσιν εἰ νεών τις μέγαν ἐν τῇ γῇ ἔχει καὶ οἱκαὶ οἱ ΓΖ : καὶ εἰ οἱ NP. ἄνθρωποι θεὸν αὐτὸν εἶναι νομίζουσιν.
diff --git a/data/tlg0062/tlg051/__cts__.xml b/data/tlg0062/tlg051/__cts__.xml index 4a0b03876..4345b324a 100644 --- a/data/tlg0062/tlg051/__cts__.xml +++ b/data/tlg0062/tlg051/__cts__.xml @@ -1,11 +1,17 @@ - + Tyrannicida - - + + Τυραννοκτόνος Lucian, Vol. 5. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1936. - - \ No newline at end of file + + + The Tyrannicide + Lucian, Vol. 5. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1936. + + + + diff --git a/data/tlg0062/tlg051/tlg0062.tlg051.perseus-eng1.xml b/data/tlg0062/tlg051/tlg0062.tlg051.perseus-eng1.xml new file mode 100644 index 000000000..9b71be5e9 --- /dev/null +++ b/data/tlg0062/tlg051/tlg0062.tlg051.perseus-eng1.xml @@ -0,0 +1,655 @@ + + + + + + +The Tyrannicide +Lucian of Samosata +Austin Morris Harmon, 1878-1950 +National Endowment for the Humanities +Gregory Crane + +Gregory Crane +OCRd, tagged and added initial corrections to the text + + + +Perseus Digital Library +tlg0062.tlg001.1st1K-eng1.xml + +Available under a Creative Commons Attribution-ShareAlike 4.0 International License + +2023 +Trustees of Tufts University +United States + + + + + +Lucian + + +Austin Morris Harmon + + +Lucian of Samosata + +Trustees of Tufts University +Cambridge, MA +1936 + +5 + +The Hathi Trust + + + + + +

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+ + + + + +Greek +Latin + + + + + + + + +
+The Tyrannicide

This piece and the next are typical productions of the +rhetorical school, where fictitious cases, often highly imaginative and improbable, were debated. The themes were common +property, transmitted from one rhetorician to another. The +one that underlies this declamation, outlined in the argument +which precedes it, was later employed by Libanius (Or. VII) +and still later by Choricius (XXV1). Erasmus, who was the +author of the Latin translation of Tyrannicide and Disowned +in its original form, wrote in Latin a companion-piece to +Tyrannicide, a mock pleading in opposition to it, which is to +be found in several of the old editions of Lucian. +If Lucian abandoned rhetoric at forty, as he says in the +Double Indictment (32: III, 142), both these declamations +should be early works. Of the two, T'yrannicide seems the +earlier, as Disowned more closely approximates the style of his +maturity.

 +

+ +A man went to the Acropolis to slay the tyrant. He did +not find him, but slew his son and left his sword in the body. +When the tyrant came and saw his son already dead, he +slew himself with the same sword. The man who went up +and slew the tyrant’s son claims the reward for slaying the +tyrant. +

+ +

+Two tyrants, gentlemen of the jury,

The form of procedure posited is analogous to dokimasia at Athens. The claimant’s right to the reward offered by the state has been challenged by one of his fellow-citizens, and the authorities have referred the question to a jury. The adversary, as plaintiff, has already spoken.

have been +done to death by me in a single day, one already +past his prime, the other in the ripeness of his years +and in better case to take up wrongdoing in his turn. +Yet I have come to claim but one reward for both, +as the only tyrant-slayer of all time who has done +away with two malefactors at a single blow, killing +the son with the sword and the father by means of +his affection for his son. The tyrant has paid us a +sufficient penalty for what he did, for while he still +lived he saw his son, prematurely slain, in the toils +of death, and at last (a thing incomparably strange) +he himself was constrained to become his own executioner. And his son not only met death at my +hands, but even after death assisted me to slay +another ; for though while he still lived he shared his +father’s crimes, after his death he slew his father as +best he might. + + + +

+ +

+It was I, then, who put an end to the tyranny, and +the sword that accomplished everything was mine. +But I inverted the order of executions, and made an +innovation in the method of putting criminals to +death, for I myself destroyed the stronger, the one +capable of self-defence, and resigned the old man to +my unaided sword. +

+ +

+It was my thought, therefore, that I should get for +this a still more generous gift from you, and should +receive rewards to match the number of the slain, +because I had freed you not only from your present +ills, but from your expectation of those that were to +come, and had accorded you established liberty, +since no successor in wrongdoing had been left alive. +But now there is danger that after all these achievements I may come away from you unrewarded and +may be the only one to be excluded from the recompense afforded by those laws which I maintained.

+ +

+My adversary here seems to me to be taking this +course, not, as he says, because of his concern for the +interests of the state, but because of his grief over +the dead men, and in the endeavour to avenge them +upon the man who caused their death. +

+ +

+On your +part, however, gentlemen of the jury, bear with me +for a moment while I recount the history of their +tyranny, although you know it well; for then you +can appreciate the greatness of my benefaction and +you yourselves will be more exultant, thinking of +all that you have escaped. +

+ +

+It is not as it has often before been with others ; +it is not a simple tyranny and a single slavery that we +have endured, nor a single master’s caprice that we +have borne. Nay, of all those who have ever experienced such adversity we alone had two masters + + + +instead of one and were torn asunder, unlucky folk! +between two sets of wrongs. The elder man was +more moderate by far, less acrimonious in his fits of +anger, less hasty in his punishments, and less +headlong in his desires, because by now his age was +staying the excessive violence of his impulses and +curbing his appetite for pleasures. It was said, +indeed, that he was reluctantly impelled to begin +his wrongdoings by his son, since he himself was not +at all tyrannical but yielded to the other. For he was +excessively devoted to his children, as he has shown, +and his son was all the world to him; so he gave way +to him, did the wrongs that he bade, punished the +men whom he designated, served him in all things, +and in a word was tyrannised by him, and was mere +minister to his son’s desires. +

+ +

+The young man conceded the honour to him by +right of age and abstained from the name of sovereignty, but only from that; he was the substance +and the mainspring of the tyranny. He gave the +government its assurance and security, and he alone +reaped the profit of its crimes. It was he who kept +their guardsmen together, who maintained their +defences in strength, who terrorised their subjects and +extirpated conspirators; it was he who plucked lads +from their homes, who made a mockery of marriages; +it was for him that maids were carried off; and whatever deeds of blood there were, whatever banishments, confiscations of property, applications of +torture, and outrages—all these were a young man’s +emprises. The old man followed him and shared his + + + + + +wrongdoing, and had but praise for his son’s misdeeds. +So the thing became unendurable to us; for when the +desires of the will acquire the licence of sovereignty, +they recognise no limit to wrongdoing. +

+ +

+What hurt us most was to know that our slavery +would be long, nay unending, that our city would be +handed down by succession from despot to despot, +and that our folk would be the heritage of villains. +To other peoples it is no slight comfort to think, and +to tell one another, “But it will stop soon,” “But +he will die soon, and in a little while we shall be +free.’ In their case, however, there was no such +comfort; we saw the successor to the sovereignty +already at hand. Therefore not one of the brave +men who entertained the same purpose as myself +even ventured to make an attempt. Liberty was +wholly despaired of, and the tyranny was thought +invincible, because any attempt would be directed +against so many. +

+ +

+This, however, did not frighten me; I did not +draw back when I estimated the difficulty of the +achievement, nor play the coward in the face of +danger. Alone, alone, I climbed the hill to front the +tyranny that was so strong and many-headed—yet, +not alone but with my sword that shared the fray +with me and in its turn was tyrant-slayer too. I had +my death in prospect, but sought to purchase our +common liberty with the shedding of my own blood. +I met the first guard-post, routed the guardsmen with +no little difficulty, slew whomsoever I encountered, +destroyed whatsoever blocked my path. Then I +assailed the very forefront of my tasks, the sole + + + +strength of the tyranny, the cause of our calamities. +I came upon the warden of the citadel, I saw him +offer a brave defence and hold out against many +wounds; and yet I slew him. +

+ +

+The tyranny, therefore, had at last been overthrown, my undertaking had attained fulfilment, +and from that moment we all were free. Only an +old man still remained, unarmed, his guards lost, +that mighty henchman of his gone, deserted, no +longer even worthy of a valiant arm.

+ +

+Thereupon, gentlemen of the jury, I thus reasoned +with myself; “All has gone well for me, everything +is accomplished, my success is complete. How shall +the survivor be punished? Of me and my right +hand he is unworthy, particularly if his slaying were +to follow a glorious, daring, valiant deed, dishonouring that other mortal thrust. He must seek a fitting +executioner, a change of fate, and not profit by +having the same one. Let him behold, suffer his +punishment, have the sword lying at hand; I commit +the rest to him.” This plan formed, I myself withdrew, and he, as I had presaged, carried through +with it, slew the tyrant, supplied the ending to my +lay. +

+ +

+I am here, then, to bring you democracy, to notify +all that they may now take heart, and to herald the +glad tidings of liberty. Even now you are enjoying +the results of my achievements. The acropolis, as +you see, is empty of malefactors, and nobody issues + + + +orders; you may bestow honours, sit in judgement, +and plead your cases in accordance with the laws. +All this has come about for you through me and my +bold deed, and in consequence of slaying that one +man, after which his father could no longer continue +in life. Therefore I request that you give me the +reward which is my due, not because I am greedy or +avaricious, or because it was my purpose to benefit +my native land for hire, but because I wish that my +achievements should be confirmed by the donative +and that my undertaking should escape misrepresentation and loss of glory on the ground that it +was not fully executed and has been pronounced +unworthy of a reward. +

+ +

+This man, however, opposes my plea, and says +that I am acting unreasonably in desiring to be +honoured and to receive the gift, since I am not a +tyrant-slayer, and have not accomplished anything in +the eyes of the law; that my achievement is in some +respect insufficient for claiming the reward. I ask +him, therefore: “What more do you demand of me? +Did I not form the purpose? Did I not climb the hill? +DidI not slay? Did I not bring liberty? Does anyone issue orders? Does anyone give commands? +Does any lord and master utter threats? Did any of +the malefactors escape me? Youcannot say so. No, +everything is full of peace, we have all our laws, +liberty is manifest, democracy is made safe, marriages +are free from outrage, boys are free from fear, +maidens are secure, and the city is celebrating its +common good fortune. Who, then, is responsible for +it all? Who stopped all that and caused all this? +If there is anyone who deserves to be honoured in +preference to me, I yield the guerdon, I resign the + + + +gift. But if I alone accomplished it all, making the +venture, incurring the risks, going up to the citadel, +taking life, inflicting punishment, wreaking vengeance +upon them through one another, why do you misrepresent my achievements? Why, pray, do you +make the people ungrateful towards me?” +

+ +

+“Because you did not slay the tyrant himself; +and the law bestows the reward upon the slayer of a +tyrant!” Is there any difference, tell me, between +slaying him and causing his death? For my part I +think there is none. All that the lawgiver had +in view was simply liberty, democracy, freedom from +dire ills. He bestowed honour upon this, he considered this worthy of compensation; and you +cannot say that it has come about otherwise than +through me. For if I caused a death which made it +impossible for that man to live, I myself accomplished his slaying. The deed was mine, the hand was +his. Then quibble no longer about the manner of +his end; do not enquire how he died, but whether +he no longer lives, whether his no longer living is +due to me. Otherwise, it seems to me that you +will be likely to carry your enquiry still further, to +the point of carping at your benefactors if one of +them should do the killing with a stone or a staff or +in some other way, and not with a sword.

+ +

+What if I had starved the tyrant out of his hold and +thus occasioned the necessity of his death? Would +you in that case require me to have killed him with +my own hand, or say that I failed in any respect of +satisfying the law, even though the malefactor had +been done to death more cruelly? Enquire into one +thing only, demand this alone, disturb yourself about +this alone, whether any one of the villains is left, any + + + + +expectation of fearfulness, any reminder of our woes. +If everything is uncontaminated and peaceful, only +a cheat would wish to utilise the manner of accomplishing what has been done in order to take +away the gratuity for the hard-won results. +

+ +

+I remember, moreover, this statement in the laws +(unless, by reason of our protracted slavery, I have +forgotten what is said in them), that there are two +sorts of responsibility for manslaughter, and if, +without taking life himself or doing the deed with +his own hand, a man has necessitated and given rise +to the killing, the law requires that in this case +too he himself receive the same punishment—quite +justly, for it was unwilling to be worsted by his +deed through his immunity. It would be irrelevant, therefore, to enquire into the manner of the +killing.

+ +

+Can it, then, be that you think fit to punish as a +murderer one who has taken life in this manner, and +are not willing under any circumstances to acquit +him, yet when a man has conferred a boon upon the +city in the same way, you do not propose to hold him +worthy of the same treatment as your benefactors? +

+ +

+For you cannot even say that I did it at haphazard, +and that a result followed which chanced to be beneficial, without my having intended it. What else did +I fear after the stronger was slain, and why did I +leave the sword in my victim if I did not absolutely +prefigure exactly what would come to pass! You +have no answer, unless you maintain that the dead +man was not a tyrant and did not have that + + + +name; and that the city would not have been glad +to make many presents on his account if he should +lose his life. But you cannot say so.

+ +

+Can it be that, now the tyrant has been slain, +you are going to refuse the reward to the man who +caused his death? What pettiness! Does it concern you how he died, as long as you enjoy your +liberty? Do you demand any greater boon of the +man who gave back your democracy? “But the +law,” you say, “‘scrutinises only the main point +in the facts of the case, ignoring all the incidentals +and raising no further question!” What! was +there not once a man who obtained the guerdon of +a tyrannicide by just driving a tyrant into exile?

The allusion is to Harmodius, who slew Hipparchus, the brother of the tyrant Hippias.

+Quite rightly, too; for he bestowed liberty in +exchange for slavery. But what I have wrought +is not exile, or expectation of a second uprising, +but complete abolition, extinction of the entire +line, extirpation, root and branch, of the whole +menace. +

+ +

+Do, in the name of the gods, make a full enquiry, +if you like, from beginning to end, and see whether +anything that affects the law has been left undone, +and whether any qualification is wanting that a +tyrant-slayer ought to have. In the first place, one +must have at the outset a will that is valiant, patriotic, +disposed to run risks for the common weal, and ready +to purchase by its own extinction the deliverance of +the people. Then did I fall short of that, play the +weakling, or, my purpose formed, shrink from any +of the risks that lay ahead? You cannot say so. +Then confine your attention for a moment to this + + + + +point, and imagine that simply on account of my +willing and planning all this, even if the result had +not been favourable, I presented myself and demanded that in consequence of the intention itself +I should receive a guerdon as a benefactor. Because I myself had not the power and someone +else, coming after me, had slain the tyrant, would +it be unreasonable, tell me, or absurd to give it +me? Above all, if I said: “Gentlemen, I wanted +it, willed it, undertook it, essayed it; simply for my +intention I deserve to be honoured,” what answer +would you have made in that case? +

+ +

+But as things are, that is not what I say; no, I +climbed the acropolis, I put myself in peril, I accomplished untold labours before I slew the young +man. For you must not suppose that the affair was +so easy and simple—to pass a guard, to overpower +men-at-arms, to rout so many by myself; no, this +is quite the mightiest obstacle in the slaying of a +tyrant, and the principal of its achievements. For of +course it is not the tyrant himself that is mighty and +impregnable and indomitable, but what guards and +maintains his tyranny; if anyone conquers all this, +he has attained complete success, and what remains +is trivial. Of course the approach to the tyrants +would not have been open to me if I had not overpowered all the guards and henchmen about them, +conquering all these to begin with. I add nothing +further, but once more confine myself to this point: +I overpowered the outposts, conquered the bodyguards, rendered the tyrant unprotected, unarmed, +defenceless. Does it seem to you that I deserve +honour for that, or do you further demand of me the +shedding of his blood? + + +

+ +

+But even if you require bloodshed, that is not +wanting either, and I am not unstained with blood; +on the contrary, I have done a great and valiant +deed in that I slew a young man in the fullness of +his strength, terrible to all, through whom that +other was unassailed by plots, on whom alone he +relied, who sufficed him instead of many guardsmen. +Then am I not deserving of a reward, man? Am I +to be devoid of honours for such deeds? What if I +had killed a bodyguard, or some henchman of the +tyrant, or a valued slave? Would not even this +have seemed a great thing, to go up and slay one of +the tyrant’s friends in the midst of the citadel, in +the midst of arms? But as it is, look at the slain +man himself! He was a tyrant’s son, nay more, a +harsher tyrant, an inexorable despot, a more cruel +chastiser, a more violent oppressor; what is most +important, he was heir and successor to everything, +and capable of prolonging vastly the duration of our +misery. +

+ +

+Suppose, if you will, that this was my sole achievement—that the tyrant has made his escape and is +still alive. Well and good, I demand a guerdon for +this. What do you all say? Will you not vouchsafe it? Did you not view the son, too, with +concern? Was he notadespot? Was he not cruel, +unendurable?

+ +

+As it is, however, think of the crowning feat itself. +What this man requires of me I accomplished in the +best possible way. I killed the tyrant by killing +someone else, not directly nor at a single blow, which +would have been his fondest prayer after misdeeds +so monstrous. No, first I tortured him with profound +grief, displayed full in his view. all that was dearest + + + + +to him lying exposed in pitiable case, a son in his +youth, wicked, to be sure, but in the fullness of his +strength and the image of his sire, befouled with +blocd and gore. Those are the wounds of fathers, +those the swords of tyrannicides who deal justly, +that is the death deserved by savage tyrants, that +the requital befitting misdeeds so great. To die +forthwith, to know nothing, to see no such spectacle +has in it nothing worthy of a tyrant’s punishment. +

+ +

+For I was not unaware, man—I was not unaware, nor was anyone else, how much love he had for +his son, and that he would not have wanted to outlive +him even a little while. To be sure, all fathers no +doubt have such feelings toward their children; +‘but in his case there was something more than in the +case of others; naturally, for he discerned that it +was his son who alone cherished and guarded the +tyranny, who alone faced danger in his father’s +stead, and gave security to his rule. Consequently +I knew that he would lay down his life at once, if +not through his love, then at all events through his +despair, considering that there was no profit in life +now that the security derived from his son had been +abolished. I encompassed him, therefore, with all +manner of toils at once—his nature, his grief, his +despair, his misgivings about the future; I used +these allies against him, and forced him to that final +decision. He has gone to his death childless, griefstricken, in sorrow and in tears, after mourning but +a little while, it is true, yet long enough for a +father; gone (and that is most horrible) by his own + + + + +hand, the most pitiable of deaths, far more bitter +than as if it should come about at the hand of +another. +

+ +

+Where is my sword? Does anyone else recognise +this? Was this any other man’s weapon? Who +carried it up to the citadel? Who preceded the +tyrant in its use? Who commissioned it against +him? Good sword, partner and promoter of my +successes, after so many perils, after so many slayings, +we are disregarded and thought unworthy of a reward! If it were for the sword alone that I sought +the meed of honour trom you—if I were pleading: +“Gentlemen, when the tyrant wished to die and +at the moment found himself unarmed, this sword of +mine served him and did its part in every way +towards the attainment of liberty—account it worthy +of honour and reward,” would you not have requited +the owner of a possession so valuable to the state? +Would you not have recorded him among your benefactors? Would you not have enshrined the sword +among your hallowed treasures? Would you not +have worshipped it along with the gods? +

+ +

+Now then, imagine, I beg you, what the tyrant +no doubt did and what he said before his end. When +I sought to slay the son and wounded him again +and again in those parts of his body which could be +seen, that so I might grieve the parent most, that +so I might rend his heart through the first sight, he +raised a doleful cry, calling his parent to him, not to +aid him or share the conflict—for he knew him to +be old and weak—but to behold his own calamities. +Before I slipped away, I had myself composed the + + + + +whole plot of the tragedy, but had left to the actor the +body, the stage-setting, the sword, and the remainder +of the play. When the other made his appearance +and saw his only son with but little breath in him, +bloodied, covered with gore, his wounds close +together, numerous, and vital, he raised this cry: +“My child, we are destroyed, assassinated, fallen +victims to the tyrant-slayer! Where is the executioner? For what purpose is he keeping me, for +what purpose reserving me, now that I am already +destroyed through you, my child? Or is it perhaps +that he contemns me as an old man, and also by his +dilatoriness (since I must be punished) protracts my +death and makes my execution longer?” +

+ +

+With these words he sought a sword; for he was +unarmed on account of his complete reliance upon +his son. But that too was not wanting; long +beforehand, that too had been provided by me and +left behind for the bold deed that was to come. +So, withdrawing the sword from the victim, plucking +it from the wound, he said: “A little while ago you +gave me death; now give me repose, Osword. Come +to console a mourning father; lighten the task of an +aged hand beset by adversity; let my blood; be +tyrant-slayer to me; quit me of my woe. Had I +but encountered you first! had I but inverted the +order of deaths! I should have perished; but +simply as tyrant—but thinking still that I should +have an avenger, while now I die as one who is +childless, as one who can hardly so much as find a +man to take his life!” Thereupon he hastened his +despatch, trembling, incapable, craving it, to be +sure, but lacking the strength to serve his bold +purpose. + + +

+ +

+How many punishments were there in all this? +How many wounds? How many deaths? How +many tyrant-slayings? How many rewards? And +at the end you have all seen not only the young +man exposed in death (no slight accomplishment or +easy to achieve), but the old man prostrate upon +him, you have seen the blood of both intermingled +(that thank-offering for liberty and for victory), +and the havoc of my sword; aye, the sword itself +between them both, evincing that it has not been +unworthy of its owner and testifying that it served me +faithfully. Had this been done by me, it would be +less of an achievement ; but now it is more splendid +by reason of its novelty. It is I, to be sure, who +overthrew the entire tyranny; but the performance +has been distributed among many people as in a +play; the leading part was played by me, the second +by the son, the third by the tyrant himself, and the +sword served all. + + +

+ + diff --git a/data/tlg0062/tlg051/tlg0062.tlg051.perseus-grc2.xml b/data/tlg0062/tlg051/tlg0062.tlg051.perseus-grc2.xml index 341d0dc7e..fa5bed273 100644 --- a/data/tlg0062/tlg051/tlg0062.tlg051.perseus-grc2.xml +++ b/data/tlg0062/tlg051/tlg0062.tlg051.perseus-grc2.xml @@ -6,17 +6,19 @@ Τυραννοκτόνος Lucian -A. M. Harmon +Austin Morris Harmon, 1878-1950 Perseus Project, Tufts University Gregory Crane Prepared under the supervision of Bridget Almas Lisa Cerrato +Gregory Crane Rashmi Singhal The National Endowment for the Humanities +Harvard Library Arcadia Fund Google Digital Humanities Awards Program @@ -28,14 +30,14 @@ tlg0062.tlg051.perseus-grc2.xml Available under a Creative Commons Attribution-ShareAlike 4.0 International License - + Lucian Lucian -A. M. Harmon +Austin Morris Harmon, 1878-1950 Cambridge, MA Harvard University Press @@ -50,7 +52,7 @@ - + @@ -62,12 +64,12 @@

This pointer pattern extracts section.

- + - + Greek @@ -77,7 +79,7 @@ EpiDoc and CTS conversion and other cleanup - +
@@ -85,76 +87,76 @@

ἀνῆλθεν τις ἐς τὴν ἀκρόπολιν ἀποκτενῶν τὸν τυραννον· αὐτὸν μὲν οὐχ εὗρεν, τὸν δε υἱὸν αὐτοὺ ἀποκτείνας κατέλιπε τὸ ξίφος ἐν τῷ σώματι. ἐλθὼν ὁ τύραννος καὶ τὸν υἱὸν ἰδὼν ἤδη νεκρὸν τῷ αὐτῷ ζίφει, ἑαυτὸν ἀπέκτεινεν. αἰτεῖ ὁ ἀνελθὼν καὶ τὸν τοῦ τυράννου υἱὸν ἀνελὼν γέρας ὡς τνραννοκτόνος.

-

δύο τυράννους ἀποκτείνας, ὦ ἄνδρες δικασταί, μιᾶς ἡμέρας, τὸν μὲν ἤδη παρηβηκότα, τὸν δὲ ἀκμάζοντα καὶ πρὸς διαδοχὴν τῶν ἀδικημάτων ἑτοιμότερον, ἥκω μίαν ὅμως ἐπʼ ἀμφοτέροις αἰτήσων δωρεὰν μόνος τῶν πώποτε τυραννοκτόνων πληγῇ μιᾷ δύο πονηροὺς ἀποσκευασάμενος καὶ φονεύσας τὸν μὲν παῖδα τῷ ξίφει, τὸν πατέρα δὲ τῇ πρὸς τὸν υἱὸν φιλοστοργίᾳ. ὁ μὲν οὖν τύραννος ἀνθʼ ὧν ἐποίησεν ἱκανὴν ἡμῖν δέδωκε τιμωρίαν, ζῶν μὲν τὸν υἱὸν ἐπιδὼν προανῃρημένον παρὰ τὴν τελευτήν, τελευταῖον δὲ ἠναγκασμένος, τὸ παραδοξότατον, αὐτὸς αὑτοῦ γενέσθαι τυραννοκτόνος. ὁ παῖς δὲ ὁ ἐκείνου τέθνηκεν μὲν ὑπʼ ἐμοῦ, ὑπηρέτησε δέ μοι καὶ ἀποθανὼν πρὸς ἄλλον φόνον, ζῶν μὲν συναδικῶν τῷ πατρί, μετὰ θάνατον δὲ πατροκτονήσας, ὡς ἐδύνατο.

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δύο τυράννους ἀποκτείνας, ὦ ἄνδρες δικασταί, μιᾶς ἡμέρας, τὸν μὲν ἤδη παρηβηκότα, τὸν δὲ ἀκμάζοντα καὶ πρὸς διαδοχὴν τῶν ἀδικημάτων ἑτοιμότερον, ἥκω μίαν ὅμως ἐπʼ ἀμφοτέροις αἰτήσων δωρεὰν μόνος τῶν πώποτε τυραννοκτόνων πληγῇ μιᾷ δύο πονηροὺς ἀποσκευασάμενος καὶ φονεύσας τὸν μὲν παῖδα τῷ ξίφει, τὸν πατέρα δὲ τῇ πρὸς τὸν υἱὸν φιλοστοργίᾳ. ὁ μὲν οὖν τύραννος ἀνθʼ ὧν ἐποίησεν ἱκανὴν ἡμῖν δέδωκε τιμωρίαν, ζῶν μὲν τὸν υἱὸν ἐπιδὼν προανῃρημένον παρὰ τὴν τελευτήν, τελευταῖον δὲ ἠναγκασμένος, τὸ παραδοξότατον, αὐτὸς αὑτοῦ γενέσθαι τυραννοκτόνος. ὁ παῖς δὲ ὁ ἐκείνου τέθνηκεν μὲν ὑπʼ ἐμοῦ, ὑπηρέτησε δέ μοι καὶ ἀποθανὼν πρὸς ἄλλον φόνον, ζῶνζῶν Jensius: ζῶντι MSS. μὲν συναδικῶν τῷ πατρί, μετὰ θάνατον δὲ πατροκτονήσας, ὡς ἐδύνατο.

τὴν μὲν οὖν τυραννίδα ὁ παύσας εἰμὶ ἐγὼ καὶ τὸ ξίφος ὃ πάντα εἴργασται ἐμόν, τὴν δὲ τάξιν ἐνήλλαξα τῶν φόνων καὶ τὸν τρόπον ἐκαινοτόμησα τῆς τῶν πονηρῶν τελευτῆς, τὸν μὲν ἰσχυρότερον καὶ ἀμύνασθαι δυνάμενον αὐτὸς ἀνελών, τὸν γέροντα δὲ μόνῳ παραχωρήσας τῷ ξίφει.

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ἐγὼ μὲν οὖν καὶ περιττότερόν τι ἐπὶ τούτοις ᾤμην γενήσεσθαί μοι παρʼ ὑμῶν καὶ δωρεὰς λήψεσθαι ἰσαρίθμους τοῖς ἀνῃρημένοις, ὡς ἂν οὐ τῶν παρόντων ἀπαλλάξας ὑμᾶς μόνον, ἀλλὰ καὶ τῆς τῶν μελλόντων κακῶν ἐλπίδος, καὶ τὴν ἐλευθερίαν βέβαιον παρασχών, οὐδενὸς παραλελειμμένου κληρονόμου τῶν ἀδικημάτων· μεταξὺ δὲ κινδυνεύω τοσαῦτα κατορθώσας ἀγέραστος ἀπελθεῖν παρʼ ὑμῶν καὶ μόνος στερέσθαι τῆς παρὰ τῶν νόμων ἀμοιβῆς, οὓς διεφύλαξα.

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ὁ μὲν οὖν ἀντιλέγων οὑτοσὶ δοκεῖ μοι οὐ κηδόμενος, ὥς φησι, τῶν κοινῶν αὐτὸ ποιεῖν, ἀλλʼ ἐπὶ τοῖς τετελευτηκόσι λελυπημένος καὶ ἀμυνόμενος τὸν ἐκείνοις τοῦ θανάτου αἴτιον γεγενημένον.

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ἐγὼ μὲν οὖν καὶ περιττότερόν τι ἐπὶ τούτοις ᾤμην γενήσεσθαί μοι παρʼ ὑμῶν καὶ δωρεὰς λήψεσθαι ἰσαρίθμους τοῖς ἀνῃρημένοις, ὡς ἂν οὐ τῶν παρόντων ἀπαλλάξας ὑμᾶς μόνον, ἀλλὰ καὶ τῆς τῶν μελλόντων κακῶν ἐλπίδος, καὶ τὴν ἐλευθερίαν βέβαιον παρασχών, οὐδενὸς παραλελειμμένουπεριλελειμμένου N (K. G. P. Schwartz). κληρονόμου τῶν ἀδικημάτων· μεταξὺ δὲ κινδυνεύω τοσαῦτα κατορθώσας ἀγέραστος ἀπελθεῖν παρʼ ὑμῶν καὶ μόνος στερέσθαι τῆς παρὰ τῶν νόμων ἀμοιβῆς, οὓς διεφύλαξα.

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ὁ μὲν οὖν ἀντιλέγων οὑτοσὶ δοκεῖ μοι οὐ κηδόμενος, ὥς φησι, τῶν κοινῶν αὐτὸαὐτὸ Shorey: τὸ αὐτό Γ: τοῦτο BNZUC. ποιεῖν, ἀλλʼ ἐπὶ τοῖς τετελευτηκόσι λελυπημένος καὶ ἀμυνόμενος τὸν ἐκείνοις τοῦ θανάτου αἴτιον γεγενημένον.

ὑμεῖς δὲ ἀνάσχεσθέ μου, ὦ ἄνδρες δικασταί, πρὸς ὀλίγον τὰ ἐν τῇ τυραννίδι καίπερ εἰδόσιν ὑμῖν ἀκριβῶς διηγουμένου· καὶ γὰρ τὸ μέγεθος οὕτω μάθοιτʼ ἂν τῆς εὐεργεσίας τῆς ἐμῆς, καὶ αὐτοὶ μᾶλλον εὐφρανεῖσθε λογιζόμενοι ὧν ἀπηλλάγητε. οὐ γὰρ ὥσπερ ἄλλοις τισὶν ἤδη συνέβη πολλάκις, ἁπλῆν καὶ ἡμεῖς τυραννίδα καὶ μίαν δουλείαν ὑπεμείναμεν, οὐδὲ ἑνὸς ὑπηνέγκαμεν ἐπιθυμίαν δεσπότου, ἀλλὰ μόνοι τῶν πώποτε τὰ ὅμοια δυστυχησάντων δύο ἀνθʼ ἑνὸς τυράννους εἴχομεν καὶ πρὸς διττὰ οἱ δυστυχεῖς ἀδικήματα διῃρούμεθα. μετριώτερος δὲ ὁ πρεσβύτης ἦν παρὰ πολὺ καὶ πρὸς τὰς ὀργὰς ἠπιώτερος καὶ πρὸς τὰς κολάσεις ἀμβλύτερος καὶ πρὸς τὰς ἐπιθυμίας βραδύτερος, ὡς ἂν ἤδη τῆς ἡλικίας τὸ μὲν σφοδρότερον τῆς ὁρμῆς ἐπεχούσης, τὰς δὲ τῶν ἡδονῶν ὀρέξεις χαλιναγωγούσης. καὶ πρός γε τὴν ἀρχὴν τῶν ἀδικημάτων ὑπὸ τοῦ παιδὸς ἄκων προσῆχθαι ἐλέγετο, οὐ πάνυ τυραννικὸς αὐτὸς ὤν, ἀλλʼ εἴκων ἐκείνῳ· φιλότεκνος γὰρ ἐς ὑπερβολὴν ἐγένετο, ὡς ἔδειξεν, καὶ πάντα ὁ παῖς ἦν αὐτῷ καὶ ἐκείνῳ ἐπείθετο καὶ ἠδίκει ὅσα κελεύοι καὶ ἐκόλαζεν οὓς προστάττοι καὶ πάντα ὑπηρέτει, καὶ ὅλως ἐτυραννεῖτο ὑπʼ αὐτοῦ καὶ δορυφόρος τῶν τοῦ παιδὸς ἐπιθυμιῶν ἦν.

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ὁ νεανίας δὲ τῆς μὲν τιμῆς παρεχώρει καθʼ ἡλικίαν ἐκείνῳ καὶ μόνου ἐξίστατο τοῦ τῆς ἀρχῆς ὀνόματος, τὸ δʼ ἔργον τῆς τυραννίδος καὶ τὲ κεφάλαιον αὐτὸς ἦν, καὶ τὸ μὲν πιστὸν καὶ ἀσφαλὲς ἀπʼ αὐτοῦ παρεῖχε τῇ δυναστείᾳ, τὴν δὲ ἀπόλαυσιν μόνος ἐκαρποῦτο τῶν ἀδικημάτων. ἐκεῖνος ἦν ὁ τοὺς δορυφόρους συνέχων, ὁ τὴν φρουρὰν κρατύνων, ὁ τοὺς τυραννουμένους φοβῶν, ὁ τοὺς ἐπιβουλεύοντας ἐκκόπτων, ἐκεῖνος ὁ τοὺς ἐφήβους ἀνασπῶν, ὁ ἐνυβρίζων τοῖς γάμοις· ἐκείνῳ αἱ παρθένοι ἀνήγοντο, καὶ εἴ τινες σφαγαὶ καὶ εἴ τινες καὶ χρημάτων ἀφαιρέσεις καὶ βάσανοι καὶ ὕβρεις, πάντα ταῦτα τολμήματα ἦν νεανικά. ὁ γέρων δὲ ἐκείνῳ ἠκολούθει καὶ συνηδίκει καὶ ἐπῄνει μόνον τὰ τοῦ παιδὸς ἀδικήματα, καὶ τὸ πρᾶγμα ἡμῖν ἀφόρητον καθειστήκει· ὅταν γὰρ αἱ τῆς γνώμης ἐπιθυμίαι τὴν ἐκ τῆς ἀρχῆς ἐξουσίαν προσλάβωσιν, οὐδένα ὅρον ποιοῦνται τῶν ἀδικημάτων.

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ὁ νεανίας δὲ τῆς μὲν τιμῆς παρεχώρει καθʼ ἡλικίαν ἐκείνῳ καὶ μόνου ἐξίστατο τοῦ τῆς ἀρχῆς ὀνόματος, τὸ δʼ ἔργον τῆς τυραννίδος καὶ τὸ κεφάλαιον αὐτὸς ἦν, καὶ τὸ μὲν πιστὸν καὶ ἀσφαλὲς ἀπʼ αὐτοῦ παρεῖχε τῇ δυναστείᾳ, τὴν δὲ ἀπόλαυσιν μόνος ἐκαρποῦτο τῶν ἀδικημάτων. ἐκεῖνος ἦν ὁ τοὺς δορυφόρους συνέχων, ὁ τὴν φρουρὰν κρατύνων, ὁ τοὺς τυραννουμένους φοβῶν,φοβῶν Jacobitz: ἐκκόπτων MSS. Cf. n. 2. ὁ τοὺς ἐπιβουλεύοντας ἐκκόπτων,ἐκκόπτων Jacobitz: φοβῶν MSS. ἐκεῖνος ὁ τοὺς ἐφήβους ἀνασπῶν, ὁ ἐνυβρίζων τοῖς γάμοις· ἐκείνῳ αἱ παρθένοι ἀνήγοντο, καὶ εἴ τινες σφαγαὶ καὶ εἴ τινες φυγαὶ καὶ χρημάτων ἀφαιρέσεις καὶ βάσανοι καὶ ὕβρεις, πάντα ταῦτα τολμήματα ἦν νεανικά. ὁ γέρων δὲ ἐκείνῳἐκείνῳ Struve : ἐκεῖνος MSS. ἠκολούθει καὶ συνηδίκει καὶ ἐπῄνει μόνον τὰ τοῦ παιδὸς ἀδικήματα, καὶ τὸ πρᾶγμα ἡμῖν ἀφόρητον καθειστήκει· ὅταν γὰρ αἱ τῆς γνώμης ἐπιθυμίαι τὴν ἐκ τῆς ἀρχῆς ἐξουσίαν προσλάβωσιν, οὐδένα ὅρον ποιοῦνται τῶν ἀδικημάτων.

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μάλιστα δὲ ἐκεῖνο ἐλύπει, τὸ εἰδέναι μακράν, μᾶλλον δὲ ἀΐδιον, τὴν δουλείαν ἐσομένην καὶ ἐκ διαδοχῆς παραδοθησομένην τὴν πόλιν ἄλλοτε ἄλλῳ δεσπότῃ καὶ πονηρῶν κληρονόμημα γενησόμενον τὸν δῆμον ὡς τοῖς γε ἄλλοις οὐ μικρά τις ἐλπὶς αὕτη, τὸ λογίζεσθαι καὶ πρὸς αὐτοὺς λέγειν, ἀλλʼ ἤδη παύσεται, ἀλλʼ ἤδη τεθνήξεται καὶ μετʼ ὀλίγον ἐλεύθεροι γενησόμεθα. ἐπʼ ἐκείνων δὲ οὐδὲν τοιοῦτον ἠλπίζετο, ἀλλὰ ἑωρῶμεν ἤδη ἕτοιμον τὸν τῆς ἀρχῆς διάδοχον. τοιγαροῦν οὐδʼ ἐπιχειρεῖν τις ἐτόλμα τῶν γεννικῶν καὶ τὰ αὐτὰ ἐμοὶ προαιρουμένων, ἀλλʼ ἀπέγνωστο παντάπασιν ἡ ἐλευθερία καὶ ἄμαχος ἡ τυραννὶς ἐδόκει, πρὸς τοσούτους ἐσομένης τῆς ἐπιχειρήσεως.

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μάλιστα δὲ ἐκεῖνο ἐλύπει, τὸ εἰδέναι μακράν, μᾶλλον δὲ ἀΐδιον, τὴν δουλείαν ἐσομένην καὶ ἐκ διαδοχῆς παραδοθησομένην τὴν πόλιν ἄλλοτε ἄλλῳ δεσπότῃ καὶ πονηρῶνπρνηρῶν Dindorf: πονηρῷ ΓΝΖU : πονηρὸν C. κληρονόμημα γενησόμενον τὸν δῆμον· ὡς τοῖς γε ἄλλοις οὐ μικρά τις ἐλπὶς αὕτη, τὸ λογίζεσθαι καὶ πρὸς αὐτοὺς λέγειν, ἀλλʼ ἤδη παύσεται, ἀλλʼ ἤδη τεθνήξετα καὶ μετʼ ὀλίγον ἐλεύθεροι γενησόμεθα. ἐπʼ ἐκείνων δὲ οὐδὲν τοιοῦτον ἠλπίζετο, ἀλλὰ ἑωρῶμεν ἤδη ἕτοιμον τὸν τῆς ἀρχῆς διάδοχον. τοιγαροῦν οὐδʼ ἐπιχειρεῖν τις ἐτόλμα τῶν γεννικῶν καὶ τὰ αὐτὰ ἐμοὶ προαιρουμένων, ἀλλʼ ἀπέγνωστο παντάπασιν ἡ ἐλευθερία καὶ ἄμαχος ἡ τυραννὶς ἐδόκει, πρὸς τοσούτους ἐσομένης τῆς ἐπιχειρήσεως.

ἀλλʼ οὐκ ἐμὲ ταῦτα ἐφόβησεν οὐδὲ τὸ δυσχερὲς τῆς πράξεως λογισάμενος ἀπώκνησα οὐδὲ πρὸς τὸν κίνδυνον ἀπεδειλίασα, μόνος δέ, μόνος πρὸς οὕτως ἰσχυρὰν καὶ πολλὴν τυραννίδα, μᾶλλον δὲ οὐ μόνος, ἀλλὰ μετὰ τοῦ ξίφους ἀνῄειν τοῦ συμμεμαχημένου καὶ τὸ μέρος συντετυραννοκτονηκότος, πρὸ ὀφθαλμῶν μὲν τὴν τελευτὴν ἔχων, ἀλλαξόμενος δὲ ὅμως τὴν κοινὴν ἐλευθερίαν τῆς σφαγῆς τῆς ἐμῆς. ἐντυχὼν δὲ τῇ πρώτῃ φρουρᾷ καὶ τρεψάμενος οὐ ῥᾳδίως τοὺς δορυφόρους καὶ τὸν ἐντυγχάνοντα κτείνων καὶ τὸ ἀνθιστάμενον πᾶν διαφθείρων ἐπὶ τὸ κεφάλαιον αὐτὸ τῶν ἔργων ἱέμην, ἐπὶ τὴν μόνην τῆς τυραννίδος ἰσχύν, ἐπὶ τὴν ὑπόθεσιν τῶν ἡμετέρων συμφορῶν· καὶ ἐπιστὰς τῷ τῆς ἀκροπόλεως φρουρίῳ καὶ ἰδὼν γεννικῶς ἀμυνόμενον καὶ ἀνθιστάμενον πολλοῖς τραύμασιν ὅμως ἀπέκτεινα.

καὶ ἡ μὲν τυραννὶς ἤδη καθῄρητο, καὶ πέρας εἶχέ μοι τὸ τόλμημα, καὶ τὸ ἀπʼ ἐκείνου πάντες ἦμεν ἐλεύθεροι, ἐλείπετο δὲ γέρων ἔτι μόνος, ἄνοπλος, ἀποβεβληκὼς τοὺς φύλακας, ἀπολωλεκὼς τὸν μέγαν ἐκεῖνον ἑαυτοῦ δορυφόρον, ἔρημος, οὐδὲ γενναίας ἔτι χειρὸς ἄξιος.

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ἐνταῦθα τοίνυν πρὸς ἐμαυτόν, ὦ ἄνδρες δικασταί, τὰ τοιαῦτα ἐλογιζόμην· πάντʼ ἔχει μοι καλῶς, πάντα πέπρακται, πάντα κατώρθωται. τίνα ἂν ὁ περίλοιπος κολασθείη τρόπον; ἐμοῦ μὲν γὰρ ἀνάξιός ἐστι καὶ τῆς ἐμῆς δεξιᾶς, καὶ μάλιστα ἐπʼ ἔργῳ λαμπρῷ καὶ νεανικῷ καὶ γενναίῳ ἀνῃρημένος, καταισχύνων κἀκείνην τὴν σφαγήν ἄξιον δέ τινα δεῖ ζητῆσαι δήμιον, ἀλλαγὴν συμφορᾶς μηδὲ τὴν αὐτὴν κερδαίνειν. ἰδέτω, κολασθήτω, παρακείμενον ἐχέτω τὸ ξίφος· τούτῳ τὰ λοιπὰ ἐντέλλομαι. ταῦτα βουλευσάμενος αὐτὸς μὲν ἐκποδὼν ἀπηλλαττόμην, ὁ δέ, ὅπερ ἐγὼ προὐμαντευσάμην, διεπράξατο καὶ ἐτυραννοκτόνησεν καὶ τέλος ἐπέθηκε τῷ ἐμῷ δράματι.

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ἐνταῦθα τοίνυν πρὸς ἐμαυτόν, ὦ ἄνδρες δικασταί, τὰ τοιαῦτα ἐλογιζόμην· πάντʼ ἔχει μοι καλῶς, πάντα πέπρακται, πάντα κατώρθωται. τίνα ἂν ὁ περίλοιπος κολασθείη τρόπον; ἐμοῦ μὲν γὰρ ἀνάξιός ἐστι καὶ τῆς ἐμῆς δεξιᾶς, καὶ μάλιστα ἐπʼ ἔργῳ λαμπρῷ καὶ νεανικῷ καὶ γενναίῳ ἀνῃρημένος,ἀνηρημένος Γ (late hand)vulg.: ἀνηρημένῳ ΓUNZBC. καταισχύνων κἀκείνην τὴν σφαγήν· ἄξιον δέ τινα δεῖ ζητῆσαι δήμιον, ἀλλαγὴν συμφορᾶς,ἀλλαγῆν συμφορᾶς  Harmon: μὰ τὴν συμφορὰν ΓBN : ἀλλʼ ἅμα τὴν συμφορὰν Ζ : ἀλλὰ μετά τὴν συμφορὰν UC. The corruption appears to come from glossing ἀλλαγὴν as  ἄλλαγμα by writing μα over ην; in consequence of which those two letters were mistakenly admitted into the text, as often happens in the Lucianic tradition. μηδὲ τὴν αὐτὴν κερδαίνειν. ἰδέτω, κολασθήτω, παρακείμενον ἐχέτω τὸ ξίφος· τούτῳ τὰ λοιπὰ ἐντέλλομαι. ταῦτα βουλευσάμενος αὐτὸς μὲν ἐκποδὼν ἀπηλλαττόμην, ὁτὸ A, editors since Jacobitz, But see § 20. δέ, ὅπερ ἐγὼ προὐμαντευσάμην, διεπράξατο καὶ ἐτυραννοκτόνησεν καὶ τέλος ἐπέθηκε τῷ ἐμῷ δράματι.

πάρειμι οὖν κομίζων ὑμῖν τὴν δημοκρατίαν καὶ θαρρεῖν ἤδη προκηρύττων ἅπασι καὶ τὴν ἐλευθερίαν εὐαγγελιζόμενος. ἤδη οὖν ἀπολαύετε τῶν ἔργων τῶν ἐμῶν. κενὴ μέν, ὡς ὁρᾶτε, πονηρῶν ἡ ἀκρόπολις, ἐπιτάττει δὲ οὐδείς, ἀλλὰ καὶ τιμᾶν ἔξεστι καὶ δικάζειν καὶ ἀντιλέγειν κατὰ τοὺς νόμους, καὶ πάντα ταῦτα γεγένηται διʼ ἐμὲ ὑμῖν καὶ διὰ τὴν τόλμαν τὴν ἐμήν, κἀκ τοῦ ἑνὸς ἐκείνου φόνου, μεθʼ ὃν οὐκέτι ζῆν πατὴρ ἐδύνατο. ἀξιῶ δʼ οὖν ἐπὶ τούτοις τὴν ὀφειλομένην δοθῆναί μοι παρʼ ὑμῶν δωρεάν, οὐ φιλοκερδὴς οὐδὲ μικρολόγος τις ὢν οὐδὲ ἐπὶ μισθῷ τὴν πατρίδα εὐεργετεῖν προῃρημένος, ἀλλὰ βεβαιωθῆναί μοι βουλόμενος τὰ κατορθώματα τῇ δωρεᾷ καὶ μὴ διαβληθῆναι μηδὲ ἄδοξον γενέσθαι τὴν ἐπιχείρησιν τὴν ἐμὴν ὡς ἀτελῆ καὶ γέρως ἀναξίαν κεκριμένην.

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οὑτοσὶ δὲ ἀντιλέγει καὶ φησὶν οὐκ εὔλογον ποιεῖν με τιμᾶσθαι θέλοντα καὶ δωρεὰν λαμβάνειν· οὐ γὰρ εἶναι τυραννοκτόνον οὐδὲ πεπρᾶχθαί μοὶ τι κατὰ τὸν νόμον, ἀλλʼ ἐνδεῖν τι τῷ ἔργῳ τῷ ἐμῷ πρὸς ἀπαίτησιν τῆς δωρεᾶς. πυνθάνομαι τοίνυν αὐτοῦ, τί λοιπὸν ἀπαιτεῖς παρʼ ἡμῶν; οὐκ ἠβουλήθην; οὐκ ἀνῆλθον; οὐκ ἐφόνευσα; οὐκ ἠλευθέρωσα; μή τις ἐπιτάττει; μή τις κελεύει; μή τις ἀπειλεῖ δεσπότης; μή τίς με τῶν κακούργων διέφυγεν; οὐκ ἂν εἴποις. ἀλλὰ πάντα εἰρήνης μεστὰ καὶ πάντες οἱ νόμοι καὶ ἐλευθερία σαφὴς καὶ δημοκρατία βέβαιος καὶ γάμοι ἀνύβριστοι καὶ παῖδες ἀδεεῖς καὶ παρθένοι ἀσφαλεῖς καὶ ἑορτάζουσα τὴν κοινὴν εὐτυχίαν ἡ πόλις. τίς οὖν ὁ τούτων ἁπάντων αἴτιος; τίς ὁ ἐκεῖνα μὲν παύσας, τὰ δὲ παρεσχημένος; εἰ γάρ τίς ἐστι πρὸ ἐμοῦ τιμᾶσθαι δίκαιος, παραχωρῶ τοῦ γέρως, ἐξίσταμαι τῆς δωρεᾶς. εἰ δὲ μόνος ἐγὼ πάντα διεπραξάμην τολμῶν καὶ κινδυνεύων, ἀνιών, ἀναιρῶν, κολάζων, διʼ ἀλλήλων τιμωρούμενος, τί μου διαβάλλεις τὰ κατορθώματα; τί δὲ ἀχάριστος πρός με τὸν δῆμον ποιεῖς εἶναι;

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οὑτοσὶ δὲ ἀντιλέγει καὶ φησὶν οὐκ εὔλογον ποιεῖν με τιμᾶσθαι θέλοντα καὶ δωρεὰν λαμβάνειν· οὐ γὰρ εἶναι τυραννοκτόνον οὐδὲ πεπρᾶχθαί μοί τι κατὰ τὸν νόμον, ἀλλʼ ἐνδεῖν τι τῷ ἔργῳ τῷ ἐμῷ πρὸς ἀπαίτησιν τῆς δωρεᾶς. πυνθάνομαι τοίνυν αὐτοῦ, τί λοιπὸν ἀπαιτεῖς παρʼ ἡμῶν; οὐκ ἠβουλήθην; οὐκ ἀνῆλθον; οὐκ ἐφόνευσα; οὐκ ἠλευθέρωσα; μή τις ἐπιτάττει; μή τις κελεύει; μή τις ἀπειλεῖ δεσπότης; μή τίς με τῶν κακούργων διέφυγεν; οὐκ ἂν εἴποις. ἀλλὰ πάντα εἰρήνης μεστὰ καὶ πάντες οἱ νόμοι καὶ ἐλευθερία σαφὴς καὶ δημοκρατία βέβαιος καὶ γάμοι ἀνύβριστοι καὶ παῖδες ἀδεεῖς καὶ παρθένοι ἀσφαλεῖς καὶ ἑορτάζουσα τὴν κοινὴν εὐτυχίαν ἡ πόλις. τίς οὖν ὁ τούτων ἁπάντων αἴτιος; τίς ὁ ἐκεῖνα μὲν παύσας, τὰ δὲ παρεσχημένος; εἰ γάρ τίς ἐστι πρὸ ἐμοῦπρὸ ἐμοῦ  Gesner: τῶν πρὸ ἐμοῦ except Z (τῶν πάντων πρὸ ἐμοῦ). τιμᾶσθαι δίκαιος, παραχωρῶ τοῦ γέρως, ἐξίσταμαι τῆς δωρεᾶς. εἰ δὲ μόνος ἐγὼ πάντα διεπραξάμην τολμῶν καὶκαὶ not in N. κινδυνεύων, ἀνιών, ἀναιρῶν, κολάζων, διʼ ἀλλήλων τιμωρούμενος, τί μου διαβάλλεις τὰ κατορθώματα; τί δὲ ἀχάριστον πρός με τὸν δῆμον ποιεῖς εἶναι;

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οὐ γὰρ αὐτὸν ἐφόνευσας τὸν τύραννον ὁ δὲ νόμος τυραννοκτόνῳ δίδωσιν τὴν δωρεάν. διαφέρει δέ, εἰπέ μοι, τί ἢ αὐτὸν ἀνελεῖν ἢ τοῦ θανάτου παρασχεῖν τὴν αἰτίαν; ἐγὼ μὲν γὰρ οὐδὲν οἶμαι· ἀλλὰ τοῦτο μόνον ὁ νομοθέτης εἶδεν, τὴν ἐλευθερίαν, τὴν δημοκρατίαν, τὴν τῶν δεινῶν ἀπαλλαγήν. τοῦτʼ ἐτίμησεν, τοῦτʼ ἄξιον ἀμοιβῆς ὑπέλαβεν, ὅπερ οὐκ ἂν εἴποις μὴ διʼ ἐμὲ γεγενῆσθαι. εἰ γὰρ ἐφόνευσα διʼ ὃν ἐκεῖνος ζῆν οὐκ ἐδύνατο, αὐτὸς εἴργασμαι τὴν σφαγήν. ἐμὸς ὁ φόνος, ἡ χεὶρ ἐκείνου. μὴ τοίνυν ἀκριβολογοῦ ἔτι περὶ τοῦ τρόπου τῆς τελευτῆς μηδὲ ἐξέταζε ὅπως ἀπέθανεν, ἀλλʼ εἰ μηκέτʼ ἐστίν, εἰ δι’ ἐμὲ τὸ μηκέτʼ εἶναι ἔχει· ἐπεὶ κἀκεῖνο προσεξετάσειν μοι δοκεῖς καὶ συκοφαντήσειν τοὺς εὐεργέτας, εἴ τις μὴ ξίφει, ἀλλὰ λίθῳ ἢ ξύλῳ ἢ ἄλλῳ τῳ τρόπῳ ἀπέκτεινεν.

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τί δέ, εἰ λιμῷ ἐξεπολιόρκησα τὸν τύραννον τὴν ἀνάγκην τῆς τελευτῆς παρέχων, ἀπῄτεις ἂν καὶ τότε παρʼ ἐμοῦ αὐτόχειρα τὴν σφαγήν, ἢ ἐνδεῖν ἔλεγὲς μοί τι πρὸς τὸν νόμον, καὶ ταῦτα χαλεπώτερον τοῦ κακούργου πεφονευμένου; ἓν μόνον ἐξέταζε, τοῦτο ἀπαίτει, τοῦτο πολυπραγμόνει, τίς τῶν πονηρῶν λείπεται, ἢ τίς ἐλπὶς τοῦ φόβου ἢ τί ὑπόμνημα τῶν συμφορῶν; εἰ δὲ καθαρὰ πάντα καὶ εἰρηνικά, συκοφαντοῦντός ἐστιν τῷ τρόπῳ τῶν πεπραγμένων χρώμενον ἀποστερεῖν ἐθέλειν τὴν ἐπὶ τοῖς πεπονημένοις δωρεάν.

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οὐ γὰρ αὐτὸν ἐφόνευσας τὸν τύραννον· ὁ δὲ νόμος τυραννοκτόνῳ δίδωσιν τὴν δωρεάν. διαφέρει δέ, εἰπέ μοι, τί ἢ αὐτὸν ἀνελεῖν ἢ τοῦ θανάτου παρασχεῖν τὴν αἰτίαν; ἐγὼ μὲν γὰρ οὐδὲν οἶμαι· ἀλλὰ τοῦτο μόνον ὁ νομοθέτης εἶδεν, τὴν ἐλευθερίαν, τὴν δημοκρατίαν, τὴν τῶν δεινῶν ἀπαλλαγήν. τοῦτʼ ἐτίμησεν, τοῦτʼ ἄξιον ἀμοιβῆς ὑπέλαβεν, ὅπερ οὐκ ἂν εἴποις μὴ διʼ ἐμὲ γεγενῆσθαι. εἰ γὰρ ἐφόνευσα διʼ ὃν ἐκεῖνος ζῆν οὐκ ἐδύνατο, αὐτὸς εἴργασμαι τὴν σφαγήν. ἐμὸς ὁ φόνος, ἡ χεὶρ ἐκείνου. μὴ τοίνυν ἀκριβολογοῦ ἔτι περὶ τοῦ τρόπου τῆς τελευτῆς μηδὲ ἐξέταζε ὅπως ἀπέθανεν, ἀλλʼ εἰ μηκέτʼ ἐστίν, εἰ δι’ ἐμὲ τὸ μηκέτʼ εἶναι ἔχει· ἐπεὶ κἀκεῖνο προσεξετάσειν μοι δοκεῖς καὶ συκοφαντήσειν τοὺς εὐεργέτας, εἴ τις μὴ ξίφει, ἀλλὰ λίθῳ ἢ ξύλῳ ἢ ἄλλῳ τῳ τρόπῳ ἀπέκτεινεν.

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τί δέ, εἰ λιμῷ ἐξεπολιόρκησα τὸν τύραννον τὴν ἀνάγκην τῆς τελευτῆς παρέχων, ἀπῄτεις ἂν καὶ τότετότε Z: τὸ ΓΝUB. παρʼ ἐμοῦ αὐτόχειρα τὴν σφαγήν, ἢ ἐνδεῖν ἔλεγές μοί τι πρὸς τὸν νόμον, καὶ ταῦτα χαλεπώτερον τοῦ κακούργου πεφονευμένου; ἓν μόνον ἐξέταζε, τοῦτο ἀπαίτει, τοῦτο πολυπραγμόνει, τίς τῶν πονηρῶν λείπεται, ἢ τίς ἐλπὶς τοῦ φόβου ἢ τί ὑπόμνημα τῶν συμφορῶν; εἰ δὲ καθαρὰ πάντα καὶ εἰρηνικά, συκοφαντοῦντός ἐστιν τῷ τρόπῳ τῶν πεπραγμένων χρώμενονχρώμενον Dindorf: χρωμένου MSS. ἀποστερεῖν ἐθέλειν τὴν ἐπὶ τοῖς πεπονημένοις δωρεάν.

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ἐγὼ δὲ καὶ τοῦτο μέμνημαι διηγορευμένον ἐν τοῖς νόμοις ἐκτὸς εἰ μὴ διὰ τὴν πολλὴν δουλείαν ἐπιλέλησμαι τῶν ἐν αὐτοῖς εἰρημένων αἰτίας θανάτου εἶναι διττάς, καὶ εἴ τις μὴ αὐτὸς μὲν ἀπέκτεινε μηδὲ τῇ χειρὶ ἔδρασεν τὸ ἔργον, ἠνάγκασεν δὲ καὶ παρέσχεν ἀφορμὴν τοῦ φόνου, τὰ ἴσα καὶ τοῦτον ἀξιοῖ ὁ νόμος αὐτὸν ἀντικολάζεσθαι — μάλα δικαίως· οὐ γὰρ ἠβούλετο τοῦ πεπραγμένου ἥσσων γίνεσθαι τῷ τῆς ἀδείας· καὶ περιττὴ λοιπὸν ἡ ἐξέτασις τοῦ τρόπου τῆς σφαγῆς.

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ἐγὼ δὲδὲ N : not in ΓZUB. καὶ τοῦτο μέμνημαι διηγορευμένον ἐν τοῖς νόμοις (ἐκτὸς εἰ μὴ διὰ τὴν πολλὴν δουλείαν ἐπιλέλησμαι τῶν ἐν αὐτοῖς εἰρημένων) αἰτίας θανάτου εἶναι διττάς, καὶκαὶ Harmon: ἢ MSS. All editions follow the Florentine: διττάς, εἴ τις αὐτὸς ἀπέκτεινεν ἢ. The clause εἰ . . . ἀπέκτεινεν is not in ΓΝUZBFA, and its admission  creates  asyndeton below (τὰ ἴσα, etc.). εἴ τις μὴ αὐτὸς μὲν ἀπέκτεινε μηδὲ τῇ χειρὶ ἔδρασεν τὸ ἔργον, ἠνάγκασεν δὲ καὶ παρέσχεν ἀφορμὴν τοῦ φόνου, τὰ ἴσα καὶ τοῦτον ἀξιοῖ ὁ νόμος αὐτὸν ἀντικολάζεσθαι — μάλα δικαίως· οὐ γὰρ ἠβούλετο τοῦ πεπραγμένου ἥσσωνἥσσων γίνεσθαι τῷ τῆς ἀδεΐας (i.e., διὰ τὴν ἀδεΐαν) Harmon : ἴσον γίνεσθαι (γενέσθαι Ν) τὸ τῆς ἀδείας MSS, ἧσσον is a Renaissance conjecture. ἧσσον γίνεοθαι τὸ τῆς αἰτίας Markland. γίνεσθαι τῷ τῆς ἀδείας· καὶ περιττὴ λοιπὸν ἡ ἐξέτασις τοῦ τρόπου τῆς σφαγῆς.

εἶτα τὸν μὲν οὕτως ἀποκτείναντα κολάζειν ὡς ἀνδροφόνον δικαιοῖς καὶ οὐδαμῶς ἀφεῖσθαι θέλεις, τὸν δὲ κατὰ τὸν αὐτὸν τούτῳ τρόπον εὖ πεποιηκότα τὴν πόλιν οὐ τῶν ὁμοίων ἀξιώσεις τοῖς εὐεργέταις;

οὐδὲ γὰρ ἐκεῖνο ἂν ἔχοις λέγειν, ὡς ἐγὼ μὲν ἁπλῶς αὐτὸ ἔπραξα, ἠκολούθησε δέ τι τέλος ἄλλως χρηστόν, ἐμοῦ μὴ θελήσαντος. τί γὰρ ἔτι ἐδεδίειν τοῦ ἰσχυροτέρου πεφονευμένου; τί δὲ κατέλιπον τὸ ξίφος ἐν τῇ σφαγῇ, εἰ μὴ πάντως τὸ ἐσόμενον αὐτὸ προεμαντευόμην; ἐκτὸς εἰ μὴ τοῦτο φής, ὡς οὐ τύραννος ὁ τεθνεὼς ἦν οὐδὲ ταύτην εἶχε τὴν προσηγορίαν, οὐδὲ δωρεὰς ἐπʼ αὐτῷ πολλάς, εἰ ἀποθάνοι, ἡδέως ἂν ὑμεῖς ἐδώκατε. ἀλλʼ οὐκ ἂν εἴποις.

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Εἶτα τοῦ τυράννου πεφονευμένου τῷ τὴν αἰτίαν παρασχόντι τῆς σφαγῆς οὐκ ἀποδώσεις τὴν δωρεὰν; ὢ τῆς πολυπραγμοσύνης. μέλει δέ σοι, πῶς ἀπέθανεν, ἀπολαύοντι τῆς ἐλευθερίας, ἢ τὸν τὴν δημοκρατίαν ἀποδεδωκότα περιττότερόν τι, προσαπαιτεῖς; καίτοι ὅ γε νόμος, ὡς φής, τὸ κεφάλαιον ἐξετάζει τῶν πεπραγμένων, τὰ διὰ μέσου δὲ πάντα ἐᾷ καὶ οὐκέτι πολυπραγμονεῖ. τί γάρ; οὐχὶ καὶ ἐξελάσας τις τύραννον ἤδη τιμὴν ἔλαβεν τυραννοκτόνου; καὶ μάλα δικαίως· ἐλευθερίαν γὰρ κἀκεῖνος ἀντὶ δουλείας παρέσχηται. τὸ δʼ ὑπʼ ἐμοῦ γεγενημένον οὐ φυγὴ οὐδὲ δευτέρας ἐπαναστάσεως ἐλπίς, ἀλλὰ παντελὴς καθαίρεσις καὶ πανωλεθρία παντὸς τοῦ γένους καὶ ῥιζόθεν τὸ δεινὸν ἅπαν ἐκκεκομμένον.

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Εἶτα τοῦ τυράννου πεφονευμένουπεφονευμένου ἀνεληλυθότος MSS. τῷ τὴν αἰτίαν παρασχόντι τῆς σφαγῆς οὐκ ἀποδώσεις τὴν δωρεάν; ὢ τῆς πολυπραγμοσύνης. μέλει δέ σοι, πῶς ἀπέθανεν, ἀπολαύοντι τῆς ἐλευθερίας, ἢ τὸν τὴν δημοκρατίαν ἀποδεδωκότα περιττότερόν τι προσαπαιτεῖς; καίτοι ὅ γε νόμος, ὡς φής, τὸ κεφάλαιον ἐξετάζει τῶν πεπραγμένων, τὰ διὰ μέσου δὲ πάντα ἐᾷ καὶ οὐκέτι πολυπραγμονεῖ. τί γάρ; οὐχὶ καὶοὐχὶ καὶ Seager: καὶ οὐχὶ MSS. ἐξελάσας τις τύραννον ἤδη τιμὴν ἔλαβεν τυραννοκτόνου; καὶ μάλα δικαίως· ἐλευθερίαν γὰρ κἀκεῖνος ἀντὶ δουλείας παρέσχηται. τὸ δʼ ὑπʼ ἐμοῦ γεγενημένον οὐ φυγὴ οὐδὲ δευτέρας ἐπαναστάσεως ἐλπίς, ἀλλὰ παντελὴς καθαίρεσις καὶ πανωλεθρία παντὸς τοῦ γένους καὶ ῥιζόθεν τὸ δεινὸν ἅπαν ἐκκεκομμένον.

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καί μοι πρὸς θεῶν ἤδη ἀπʼ ἀρχῆς ἐς τέλος, εἰ δοκεῖ, πάντα ἐξετάσατε, εἴ τι τῶν πρὸς τὸν νόμον παραλέλειπται καὶ εἰ ἐνδεῖ τι τῶν προσεῖναι ὀφειλόντων τυραννοκτόνῳ. πρῶτα μὲν δὴ γνώμην προϋπάρχειν χρὴ γενναίαν καὶ φιλόπολιν καὶ πρὸ τῶν κοινῶν κινδυνεύειν ἐθέλουσαν καὶ τῷ οἰκείῳ θανάτῳ τὴν τῶν πολλῶν σωτηρίαν ὠνησομένην. ἆρʼ οὖν πρὸς τοῦτο ἐνεδέησα, ἐμαλακίσθην, ἢ προελόμενὸς τινα τῶν διὰ μέσου κινδύνων ἀπώκνησα; οὐκ ἂν εἴποις. μένε τοίνυν ἐπὶ τούτου ἔτι μόνου καὶ νόμιζε τοῦ θελῆσαι μόνον καὶ τοῦ βουλεύσασθαι ταῦτα, εἰ καὶ μὴ χρηστὸν ἀποβεβήκει, ἔκ γε τῆς γνώμης αὐτῆς καταστάντα με γέρας ἀξιοῦν ὡς εὐεργέτην λαμβάνειν, ἐμοῦ μὲν οὐ δυνηθέντος, ἄλλου δὲ μετʼ ἐμὲ τετυραννοκτονηκότος, ἄλογον, εἰπὲ ,μοι, ἢ ἀγνῶμον ἦν παρασχεῖν; καὶ μάλιστα εἰ ἔλεγον, ἄνδρες, ἐβουλόμην, ἠθέλησα, ἐπεχείρησα, ἐπειράθην· τῆς γνώμης μόνης ἄξιὸς εἰμι τιμᾶσθαι τί ἂν ἀπεκρίνω τότε;

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καί μοι πρὸς θεῶν ἤδη ἀπʼ ἀρχῆς ἐς τέλος, εἰ δοκεῖ, πάντα ἐξετάσατε, εἴ τι τῶν πρὸς τὸν νόμον παραλέλειπται καὶ εἰ ἐνδεῖ τι τῶν προσεῖναι ὀφειλόντων τυραννοκτόνῳ. πρῶτα μὲν δὴ γνώμην προϋπάρχειν χρὴ γενναίαν καὶ φιλόπολιν καὶ πρὸ τῶντῶν ΝΓ (late corr.): τούτων Γ1Α, τοῦ τῶν ZUB. κοινῶν κινδυνεύειν ἐθέλουσαν καὶ τῷ οἰκείῳ θανάτῳ τὴν τῶν πολλῶν σωτηρίαν ὠνησομένην. ἆρʼ οὖν πρὸς τοῦτο ἐνεδέησα, ἐμαλακίσθην, ἢ προελόμενόςπροελόμενος ΓUΝΖΒ(C)Α: προειδόμενος (F) ed. Flor. προϊδόμενος recent edd. Cf. Abd., 11. τινα τῶν διὰ μέσου κινδύνων ἀπώκνησα; οὐκ ἂν εἴποις. μένε τοίνυν ἐπὶ τούτου ἔτι μόνου καὶ νόμιζε τοῦ θελῆσαι μόνον καὶ τοῦ βουλεύσασθαι ταῦτα, εἰ καὶ μὴ χρηστὸν ἀποβεβήκει, ἔκ γε τῆς γνώμης αὐτῆς καταστάντα με γέρας ἀξιοῦν ὡς εὐεργέτην λαμβάνειν. ἐμοῦ μὲν οὐ δυνηθέντος, ἄλλου δὲ μετʼ ἐμὲ τετυραννοκτονηκότος, ἄλογον, εἰπέ μοι, ἢ ἀγνῶμον ἦν παρασχεῖν; καὶ μάλιστα εἰ ἔλεγον, ἄνδρες, ἐβουλόμην, ἠθέλησα, ἐπεχείρησα, ἐπειράθην· τῆς γνώμης μόνηςἐπειράθην τῆς γνώμης· μόνος MSS.: corrected by du Soul. ἄξιός εἰμι τιμᾶσθαι, τί ἂν ἀπεκρίνω τότε;

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νῦν δὲ οὐ τοῦτό φημι, ἀλλὰ καὶ ἀνῆλθον καὶ ἐκινδύνευσα καὶ μυρία πρὸ τῆς τοῦ νεανίσκου σφαγῆς ἐπόνησα· μὴ γὰρ οὕτω ῥᾷστον μηδὲ εὐχερὲς ὑπολάβητε εἶναι τὸ πρᾶγμα, φρουρὰν ὑπερβῆναι καὶ δορυφόρων κρατῆσαι καὶ τρέψασθαι τοσούτους μόνον, ἀλλὰ σχεδὸν τὸ μέγιστον ἐν τῇ τυραννοκτονίᾳ καὶ τὸ κεφάλαιον τῶν ἔργων τοῦτό ἐστιν. οὐ γὰρ δὴ αὐτός γε ὁ τύραννος μέγα καὶ δυσάλωτον καὶ δυσκατέργαστόν ἐστιν, ἀλλὰ τὰ φρουροῦντα καὶ συνέχοντα τὴν τυραννίδα, ἅ τις ἂν νικήσῃ, πάντα οὗτος κατώρθωσεν, καὶ τὸ λοιπὸν ὀλίγον. τὸ δὴ ἄχρι τῶν τυράννων προελθεῖν οὐκ ἂν ὑπῆρξέ μοι, μὴ οὐχὶ τῶν περὶ αὐτοὺς φυλάκων καὶ δορυφόρων ἁπάντων κεκρατηκότι κἀκείνους ἅπαντας προνενικηκότι. οὐδὲν ἔτι προστίθημι, ἀλλʼ ἐπὶ τούτων αὖθις μένω· φυλακῆς ἐκράτησα, δορυφόρους ἐνίκησα, τὸν τύραννον ἀφύλακτον, ἄνοπλον, γυμνὸν ἀπέδωκα. τιμῆς ἄξιος ἐπὶ τούτοις εἶναί σοι δοκῶ, ἢ ἔτι ἀπαιτεῖς παρʼ ἐμοῦ τὸν φόνον;

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νῦν δὲ οὐ τοῦτό φημι, ἀλλὰ καὶ ἀνῆλθον καὶ ἐκινδύνευσα καὶ μυρία πρὸ τῆς τοῦ νεανίσκου σφαγῆς ἐπόνησα·ἐπόνησα Wyttenbach: ἐποίησα MSS. μὴ γὰρ οὕτω ῥᾷστον μηδὲ εὐχερὲς ὑπολάβητε εἶναι τὸ πρᾶγμα, φρουρὰν ὑπερβῆναι καὶ δορυφόρων κρατῆσαι καὶ τρέψασθαι τοσούτους μόνον, ἀλλὰ σχεδὸν τὸ μέγιστον ἐν τῇ τυραννοκτονίᾳ καὶ τὸ κεφάλαιον τῶν ἔργων τοῦτό ἐστιν. οὐ γὰρ δὴ αὐτός γε ὁ τύραννος μέγα καὶ δυσάλωτον καὶ δυσκατέργαστόν ἐστιν, ἀλλὰ τὰ φρουροῦντα καὶ συνέχοντα τὴν τυραννίδα, ἅ τις ἂν νικήσῃ, πάντα οὗτος κατώρθωσεν, καὶ τὸ λοιπὸν ὀλίγον. τὸ δὴ ἄχρι τῶν τυράννων προελθεῖνπροελθεῖν ΓΝΖ: προσελθεῖν UΒ. οὐκ ἂν ὑπῆρξέ μοι, μὴ οὐχὶ τῶν περὶ αὐτοὺς φυλάκων καὶ δορυφόρων ἁπάντων κεκρατηκότι κἀκείνους ἅπαντας προνενικηκότι. οὐδὲν ἔτι προστίθημι, ἀλλʼ ἐπὶ τούτων αὖθις μένω· φυλακῆς ἐκράτησα, δορυφόρους ἐνίκησα, τὸν τύραννον ἀφύλακτον, ἄνοπλον, γυμνὸν ἀπέδωκα. τιμῆς ἄξιος ἐπὶ τούτοις εἶναί σοι δοκῶ, ἢ ἔτι ἀπαιτεῖς παρʼ ἐμοῦ τὸν φόνον;

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ἀλλʼ εἰ καὶ φόνον ζητεῖς, οὐδὲ τοῦτο ἐνδεῖ, οὐδὲ ἀναίμακτός εἰμι, ἀλλʼ εἴργασμαι μεγάλην καὶ γενναίαν σφαγὴν νεανίσκου ἀκμάζοντος καὶ πᾶσι φοβεροῦ, διʼ ὃν ἀνεπιβούλευτος κἀκεῖνος ἦν, ᾧ μόνῳ ἐθάρρει, ὃς ἀντὶ πολλῶν ἤρκει, δορυφόρων. ἆρʼ οὖν οὐκ ἄξιος, ὦ οὗτος, δωρεᾶς, ἀλλὰ ἄτιμος ἐπὶ τηλικούτοις γένωμαι; τί γάρ, εἰ δορυφόρον ἕνα, τί δʼ εἰ ὑπηρέτην τινὰ τοῦ τυράννου ἀπέκτεινα, τί δʼ εἰ οἰκέτην τίμιον, οὐ μέγα ἂν ἔδοξεν καὶ τοῦτο, ἀνελθόντα ἐν μέσῃ τῇ ἀκροπόλει, ἐν μέσοις τοῖς ὅπλοις φόνον τινὸς ἐργάσασθαι τῶν τοῦ τυράννου φίλων; νῦν δὲ καὶ τὸν πεφονευμένον αὐτὸν ἰδέ. υἱὸς ἦν τυράννου, μᾶλλον δὲ τύραννος χαλεπώτερος καὶ δεσπότης ἀπαραίτητος καὶ κολαστὴς ὠμότερος καὶ ὑβριστὴς βιαιότερος, τὸ δὲ μέγιστον, κληρονόμος τῶν ὅλων καὶ διάδοχος καὶ ἐπὶ πολὺ παρατεῖναι τὰ τῆς ἡμετέρας συμφορᾶς δυνάμενος.

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ἀλλʼ εἰ καὶ φόνον ζητεῖς, οὐδὲ τοῦτο ἐνδεῖ, οὐδὲ ἀναίμακτός εἰμι, ἀλλʼ εἴργασμαι μεγάλην καὶ γενναίαν σφαγὴν νεανίσκου ἀκμάζοντος καὶ πᾶσι φοβεροῦ, διʼ ὃν ἀνεπιβούλευτος κἀκεῖνος ἦν, ᾧ μόνῳ ἐθάρρει, ὃς ἀντὶ πολλῶν ἤρκει δορυφόρων. ἆρʼ οὖν οὐκ ἄξιος, ὦ οὗτος, δωρεᾶς, ἀλλὰ ἄτιμος ἐπὶ τηλικούτοις γένωμαι; τί γάρ, εἰ δορυφόρον ἕνα, τί δʼ εἰ ὑπηρέτην τινὰ τοῦ τυράννου ἀπέκτεινα, τί δʼ εἰ οἰκέτην τίμιον, οὐ μέγα ἂν ἔδοξεν καὶ τοῦτο, ἀνελθόντα ἐν μέσῃ τῇ ἀκροπόλει, ἐν μέσοις τοῖς ὅπλοις φόνον τινὸς ἐργάσασθαι τῶν τοῦ τυράννου φίλων; νῦν δὲ καὶ τὸν πεφονευμένον αὐτὸν ἰδέ. υἱὸς ἦν τυράννου, μᾶλλον δὲ τύραννος χαλεπώτερος καὶ δεσπότης ἀπαραίτητος καὶ κολαστὴς ὠμότερος καὶ ὑβριστὴς βιαιότερος, τὸ δὲ μέγιστον, κληρονόμος τῶν ὅλων καὶ διάδοχος καὶ ἐπὶ πολὺ παρατεῖναι τὰ τῆς ἡμετέρας συμφορᾶς δυνάμενος.

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βούλει τοῦτο μόνον πεπρᾶχθαί μοι, ζῆν δὲ ἔτι τὸν τύραννον διαπεφευγότα; γέρας δὴ ἐπὶ τούτοις αἰτῶ. τί φατὲ; οὐ δώσετε; οὐχὶ κἀκεῖνον ὑφεωρᾶσθε; οὐ δεσπότης; οὐ βαρὺς; οὐκ ἀφόρητος ἦν;

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νῦν δὲ καὶ τὸ κεφάλαιον αὐτὸ ἐννοήσατε· ὃ γὰρ οὗτος ἀπαιτεῖ παρʼ ἐμοῦ, τοῦτο ὡς ἐνῆν ἄριστα διεπραξάμην, καὶ τὸν τύραννον ἀπέκτεινα ἑτέρῳ φόνῳ, οὐχ ἁπλῶς οὐδὲ πληγῇ μιᾷ, ὅπερ εὐκταιότατον ἦν αὐτῷ ἐπὶ τηλικούτοις ἀδικήμασιν, ἀλλὰ λύπῃ προβασανίσας πολλῇ καὶ ἐν ὀφθαλμοῖς δείξας τὰ φίλτατα οἰκτρῶς προκείμενα, υἱὸν ἐν ἡλικίᾳ, εἰ καὶ πονηρόν, ἀλλʼ οὖν καὶ ἀκμάζοντα καὶ ὅμοιον τῷ πατρί, αἵματος καὶ λύθρου ἐμπεπλησμένον. ταῦτʼ ἔστι πατέρων τὰ τραύματα, ταῦτα ξίφη δικαίων τυραννοκτόνων, οὗτος θάνατος ἄξιος ὠμῶν τυράννων, αὕτη τιμωρία πρέπουσα τοσούτοις ἀδικήμασιν· τὸ δʼ εὐθὺς ἀποθανεῖν, τὸ δʼ ἀγνοῆσαι, τὸ δὲ μηδὲν τοιοῦτο θέαμα ἰδεῖν, οὐδὲν ἔχει τυραννικῆς κολάσεως ἄξιον.

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βούλει τοῦτο μόνον πεπρᾶχθαί μοι, ζῆν δὲ ἔτι τὸν τύραννον διαπεφευγότα; γέρας δὴ ἐπὶ τούτοις αἰτῶ. τί φατέ; οὐ δώσετε; οὐχὶ κἀκεῖνον ὑφεωρᾶσθε· οὐ δεσπότης; οὐ βαρύς; οὐκ ἀφόρητος ἦν;

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νῦν δὲ καὶ τὸ κεφάλαιον αὐτὸ ἐννοήσατε· ὃ γὰρ οὗτος ἀπαιτεῖ παρʼ ἐμοῦ, τοῦτο ὡς ἐνῆν ἄριστα διεπραξάμην, καὶ τὸν τύραννον ἀπέκτεινα ἑτέρῳ φόνῳ, οὐχ ἁπλῶς οὐδὲ πληγῇ μιᾷ, ὅπερ εὐκταιότατον ἦν αὐτῷ ἐπὶ τηλικούτοις ἀδικήμασιν, ἀλλὰ λύπῃ προβασανίσας πολλῇ καὶ ἐν ὀφθαλμοῖς δείξας τὰ φίλτατα οἰκτρῶς προκείμενα, υἱὸν ἐν ἡλικίᾳ, εἰ καὶ πονηρόν, ἀλλʼ οὖν καὶ ἀκμάζοντα καὶ ὅμοιον τῷ πατρί, αἵματος καὶ λύθρου ἐμπεπλησμένον. ταῦτʼ ἔστι πατέρων τὰ τραύματα, ταῦτα ξίφη δικαίων τυραννοκτόνων, οὗτος θάνατος ἄξιος ὠμῶν τυράννων, αὕτη τιμωρία πρέπουσα τοσούτοις ἀδικήμασιν· τὸ δʼ εὐθὺς ἀποθανεῖν, τὸ δʼ ἀγνοῆσαι,τὸ δʼ εὐθὺς ἀγνοῆσαι MSS.: εὐθὺς excised by Fritzsche. τὸ δὲ μηδὲν τοιοῦτο θέαμα ἰδεῖν, οὐδὲν ἔχει τυραννικῆς κολάσεως ἄξιον.

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οὐ γὰρ ἠγνόουν, ὦ οὗτος, οὐκ ἠγνόουν, οὐδὲ τῶν ἄλλων οὐδείς, ὅσην ἐκεῖνος εὔνοιαν πρὸς τὸν υἱὸν εἶχεν καὶ ὡς οὐκ ἂν ἠξίωσεν ἐπιβιῶναι οὐδʼ ὀλίγον αὐτῷ χρόνον. πάντες μὲν γὰρ πατέρες ἴσως πρὸς τοὺς παῖδας τοιοῦτοι, ὁ δὲ καὶ περιττότερόν τι τῶν ἄλλων εἶχεν, εἰκότως, ὁρῶν μόνον ἐκεῖνον κηδεμόνα καὶ φύλακα τῆς τυραννίδος καὶ μόνον προκινδυνεύοντα τοῦ πατρὸς καὶ τὴν ἀσφάλειαν τῇ ἀρχῇ παρεχόμενον. ὥστε εἰ καὶ μὴ διὰ τὴν εὔνοιαν, ἀλλὰ διὰ τὴν ἀπόγνωσιν εὐθὺς ἠπιστάμην τεθνηξόμενον αὐτὸν καὶ λογιούμενον ὡς οὐδὲν ἔτι τοῦ ζῆν ὄφελος τῆς ἐκ τοῦ παιδὸς ἀσφαλείας καθῃρημένης. ἅπαντα τοίνυν αὐτῷ ἀθρόα περιέστησα, τὴν φύσιν, τὴν λύπην, τὴν ἀπόγνωσιν, τὸν φόβον, τὰς ἐπὶ τῶν μελλόντων . . ἐπʼ αὐτὸν ἐχρησάμην τοῖς συμμάχοις καὶ πρὸς τὴν τελευταίαν ἐκείνην σκέψιν κατηνάγκασα. ἀπέθανεν ὑμῖν ἄτεκνος, λελυπημένος, ὀδυρόμενος, δακρύων, πεπενθηκὼς πένθος ὀλιγοχρόνιον μέν, ἀλλʼ ἱκανὸν πατρί, καὶ τὸ δεινότατον, αὐτὸς ὑφʼ αὑτοῦ, ὅσπερ θανάτων οἴκτιστος καὶ πολλῷ χαλεπώτερος ἢ εἰ ὑπʼ ἄλλου γίγνοιτο.

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οὐ γὰρ ἠγνόουν, ὦ οὗτος, οὐκ ἠγνόουν, οὐδὲ τῶν ἄλλων οὐδείς, ὅσην ἐκεῖνος εὔνοιαν πρὸς τὸν υἱὸν εἶχεν καὶ ὡς οὐκ ἂν ἠξίωσεν ἐπιβιῶναι οὐδʼ ὀλίγον αὐτῷ χρόνον. πάντες μὲν γὰρ πατέρες ἴσως πρὸς τοὺς παῖδας τοιοῦτοι, ὁ δὲ καὶ περιττότερόν τι τῶν ἄλλων εἶχεν, εἰκότως, ὁρῶν μόνον ἐκεῖνον κηδεμόνα καὶ φύλακα τῆς τυραννίδος καὶ μόνον προκινδυνεύοντα τοῦ πατρὸς καὶ τὴν ἀσφάλειαν τῇ ἀρχῇ παρεχόμενον. ὥστε εἰ καὶ μὴ διὰ τὴν εὔνοιαν, ἀλλὰ διὰ τὴν ἀπόγνωσιν εὐθὺς ἠπιστάμην τεθνηξόμενον αὐτὸν καὶ λογιούμενον ὡς οὐδὲν ἔτι τοῦ ζῆν ὄφελος τῆς ἐκ τοῦ παιδὸς ἀσφαλείας καθῃρημένης. ἅπαντα τοίνυν αὐτῷ ἀθρόα περιέστησα, τὴν φύσιν, τὴν λύπην, τὴν ἀπόγνωσιν, τὸν φόβον, τὰς ἐπὶ τῶν μελλόντων ...τὰς ἐπί τῶν μελλόντων ΓΒUΖ: τὸν ἐπὶ τῶν μελλόντων N: τὰς ἐπὶ τῶν μελλόντων ἐλπίδας  χρόνων (C)AF, edd—plausible, but conjectural, for  more is missing. Supply approximately ἐλπίδας πονηράς. τούτοις οὖν. This is the reading followed in the translation. ἐπʼ αὐτὸν ἐχρησάμην τοῖς συμμάχοις καὶ πρὸςπρὸς Ῥοϊ]οῦ : περὶ MSS., perhaps a variant on ἐπὶ above. τὴν τελευταίαν ἐκείνην σκέψιν κατηνάγκασα. ἀπέθανεν ὑμῖν ἄτεκνος, λελυπημένος, ὀδυρόμενος, δακρύων, πεπενθηκὼς πένθος ὀλιγοχρόνιον μέν, ἀλλʼ ἱκανὸν πατρί, καὶ τὸ δεινότατον, αὐτὸς ὑφʼ αὑτοῦ, ὅσπερ θανάτων οἴκτιστος καὶ πολλῷ χαλεπώτερος ἢ εἰ ὑπʼ ἄλλου γίγνοιτο.

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ποῦ μοι τὸ ξίφος; μή τις ἄλλος τοῦτο γνωρίζει; μή τινος ἄλλου ὅπλον τοῦτο ἦν; τίς αὐτὸ ἐς τὴν ἀκρόπολιν ἀνεκόμισε; πρὸ τοῦ τυράννου τίς ἐχρήσατο; τίς αὐτὸ ἐπʼ ἐκεῖνον ἀπέστειλεν; ὦ ξίφος κοινωνὸν καὶ διάδοχον τῶν ἐμῶν κατορθωμάτων, μετὰ τοσούτους κινδύνους, μετὰ τοσούτους φόνους ἀμελούμεθα καὶ ἀνάξιοι δοκοῦμεν δωρεᾶς. εἰ γὰρ ὑπὲρ μόνου τούτου τὴν τιμὴν ᾔτουν παρʼ ὑμῶν, εἰ γὰρ ἔλεγον, ἄνδρες, ἀποθανεῖν ἐθελήσαντι τῷ τυράννῳ καὶ ἀνόπλῳ ἐπὶ τοῦ καιροῦ κατειλημμένῳ ξίφος τοῦτο ἐμὸν ὑπηρέτησε καὶ πρὸς τό τέλος τῆς ἐλευθερίας συνήργησε πάντῃ, τοῦτο τιμῆς τε καὶ δωρεᾶς ἄξιον νομίσατε, δεσπότην οὕτω δημοτικοῦ κτήματος οὐκ ἂν ἠμείψασθε; οὐκ ἂν ἐν τοῖς εὐεργέταις ἀνεγράψατε; οὐκ ἂν τὸ ξίφος ἐν τοῖς ἱεροῖς ἀνεθήκατε; οὐκ ἂν μετὰ τῶν θεῶν κἀκεῖνο προσεκυνήσατε;

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ποῦ μοι τὸ ξίφος; μή τις ἄλλος τοῦτοτοῦ ΓΖ. γνωρίζει; μή τινος ἄλλου ὅπλον τοῦτοτοῦ ΓΖ. ἦν; τίς αὐτὸ ἐς τὴν ἀκρόπολιν ἀνεκόμισε; πρὸ τοῦ τυράννου τίςτίς Ν, cod. Graevii: not in other MSS. ἐχρήσατο; τίς αὐτὸ ἐπʼ ἐκεῖνον ἀπέστειλεν; ὦ ξίφος κοινωνὸν καὶ διάδοχον τῶν ἐμῶν κατορθωμάτων, μετὰ τοσούτους κινδύνους, μετὰ τοσούτους φόνους ἀμελούμεθα καὶ ἀνάξιοι δοκοῦμεν δωρεᾶς. εἰ γὰρ ὑπὲρ μόνου τούτου τὴν τιμὴν ᾔτουν παρʼ ὑμῶν, εἰ γὰρ ἔλεγον, ἄνδρες, ἀποθανεῖν ἐθελήσαντι τῷ τυράννῳ καὶ ἀνόπλῳ ἐπὶ τοῦ καιροῦ κατειλημμένῳ ξίφος τοῦτοτοῦ ΓΖ. ἐμὸν ὑπηρέτησε καὶ πρὸς τὸ τέλος τῆς ἐλευθερίας συνήργησεπάντη Guyet: παντὶ MSS. πάντῃ, τοῦτοτοῦ ΓΖ. τιμῆς τε καὶ δωρεᾶς ἄξιον νομίσατε, δεσπότην οὕτω δημοτικοῦ κτήματος οὐκ ἂν ἠμείψασθε; οὐκ ἂν ἐν τοῖς εὐεργέταις ἀνεγράψατε; οὐκ ἂν τὸ ξίφος ἐν τοῖς ἱεροῖς ἀνεθήκατε; οὐκ ἂν μετὰ τῶν θεῶν κἀκεῖνο προσεκυνήσατε;

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νῦν μοι ἐννοήσατε οἷα πεποιηκέναι εἰκὸς τὸν τύραννον, οἷα δὲ εἰρηκέναι πρὸ τῆς τελευτῆς· ἐπεὶ γὰρ ὑπʼ ἐμοῦ φονευόμενος καὶ τιτρωσκόμενος πολλοῖς τραύμασιν ἐς τὰ φανερὰ τοῦ σώματος, ὡς ἂν μάλιστα λυπήσειν ἔμελλον τὸν γεγεννηκότα, ὡς ἂν ἐκ τῆς πρώτης θέας διασπαράξειν, ὁ μὲν ἀνεβόησεν οἰκτρόν, ἐπιβοώμενος τὸν γεγεννηκότα οὐ βοηθὸν οὐδὲ σύμμαχον — ᾔδει γὰρ πρεσβύτην ὄντα καὶ ἀσθενῆ — ἀλλὰ θεατὴν τῶν οἰκείων κακῶν· ἐγὼ γὰρ ἀπηλλαττόμην ποιητὴς μὲν τῆς ὅλης τραγῳδίας γεγενημένος, καταλιπὼν δὲ τῷ ὑποκριτῇ τὸν νεκρὸν καὶ τὴν σκηνὴν καὶ τὸ ξίφος καὶ τὰ λοιπὰ τοῦ δράματος· ἐπιστὰς δὲ ἐκεῖνος καὶ ἰδὼν υἱὸν ὃν εἶχεν μόνον ὀλίγον ἐμπνέοντα, ᾑμαγμένον, ἐμπεπλησμένον τοῦ φόνου καὶ τὰ τραύματα συνεχῆ καὶ πολλὰ καὶ καίρια, ἀνεβόησεν τοῦτο· τέκνον, ἀνηρήμεθα, πεφονεύμεθα, τετυραννοκτονήμεθα, ποῦ ὁ σφαγεὺς; τίνι με τηρεῖ; τίνι με φυλάττει διὰ σοῦ, τέκνον, προανῃρημένον; ἢ μή τι ὡς γέροντος ὑπερφρονεῖ, καὶ τῇ βραδυτῆτι, κολάζειν δέον, καὶ παρατείνει μοι τὸν φόνον καὶ μακροτέραν μοι τὴν σφαγὴν ποιεῖ;

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νῦν μοι ἐννοήσατε οἷα πεποιηκέναι εἰκὸς τὸν τύραννον, οἷα δὲ εἰρηκέναι πρὸ τῆς τελευτῆς· ἐπεὶ γὰρ ὑπʼ ἐμοῦ φονευόμενος καὶ τιτρωσκόμενος πολλοῖς τραύμασιν ἐς τὰ φανερὰ τοῦ σώματος, ὡς ἂν μάλιστα λυπήσειν ἔμελλον τὸν γεγεννηκότα, ὡς ἂν ἐκ τῆς πρώτης θέας διασπαράξειν, ὁ μὲν ἀνεβόησεν οἰκτρόν, ἐπιβοώμενος τὸν γεγεννηκότα οὐ βοηθὸν οὐδὲ σύμμαχον — ᾔδει γὰρ πρεσβύτην ὄντα καὶ ἀσθενῆ — ἀλλὰ θεατὴν τῶν οἰκείων κακῶν· ἐγὼ γὰργὰρ not in ΓΖ. ἀπηλλαττόμην ποιητὴς μὲν τῆς ὅλης τραγῳδίας γεγενημένος, καταλιπὼν δὲ τῷ ὑποκριτῇ τὸν νεκρὸν καὶ τὴν σκηνὴν καὶ τὸ ξίφος καὶ τὰ λοιπὰ τοῦ δράματος· ἐπιστὰς δὲ ἐκεῖνος καὶ ἰδὼν υἱὸν ὃν εἶχεν μόνον ὀλίγον ἐμπνέοντα, ᾑμαγμένον, ἐμπεπλησμένον τοῦ φόνου καὶ τὰ τραύματα συνεχῆ καὶ πολλὰ καὶ καίρια, ἀνεβόησεν τοῦτο· τέκνον, ἀνηρήμεθα, πεφονεύμεθα, τετυραννοκτονήμεθα, ποῦ ὁ σφαγεύς; τίνι με τηρεῖ; τίνι με φυλάττει διὰ σοῦ, τέκνον, προανῃρημένον; ἢ μή τι ὡς γέροντος ὑπερφρονεῖ, καὶ τῇ βραδυτῆτι, κολάζειν δέον, καὶ παρατείνει μοι τὸν φόνον καὶ μακροτέραν μοι τὴν σφαγὴν ποιεῖ;

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καὶ ταῦτα λέγων ἐζήτει τὸ ξίφος· αὐτὸς γὰρ ἄνοπλος ἦν διὰ τὸ πάντα τῷ παιδὶ θαρρεῖν. ἀλλʼ οὐδὲ τοῦτο ἐνεδέησεν, πάλαι δὲ ἦν ὑπʼ ἐμοῦ καὶ τοῦτο προπαρεσκευασμένον καὶ πρὸς τὸ μέλλον τόλμημα καταλελειμμένον. ἀποσπάσας δὴ τῆς σφαγῆς καὶ τοῦ τραύματος ἐξελὼν τὸ ξίφος φησί, πρὸ μικροῦ μέν με ἀπέκτεινας, νῦν δὲ ἀνάπαυσον, ξίφος. πατρὶ πενθοῦντι παραμύθιον ἐλθὲ καὶ πρεσβυτικῇ χειρὶ δυστυχούσῃ συναγώνισαι. ἀπόσφαξον, τυραννοκτόνησον καὶ τοῦ πενθεῖν ἀπάλλαξον. εἴθε πρῶτός σοι ἐνέτυχον, εἴθε τὴν τάξιν προὔλαβον τοῦ φόνου. ἀπέθανον ἄν, ἀλλʼ ὡς τύραννος μόνον, ἀλλʼ ἔτι νομίζων ἕξειν ἔκδικον· νῦν δὲ ὡς ἄτεκνος, νῦν δὲ ὡς οὐδὲ φονέως εὐπορῶν. Καὶ ταῦτα ἅμα λέγων ἐπῆγε τὴν σφαγὴν τρέμων, οὐ δυνάμενος, ἐπιθυμῶν μέν, ἀσθενῶν δὲ πρὸς τὴν ὑπηρεσίαν τοῦ τολμήματος.

+

καὶ ταῦτα λέγων ἐζήτει τὸ ξίφος· αὐτὸς γὰρ ἄνοπλος ἦν διὰ τὸ πάντα τῷ παιδὶ θαρρεῖν. ἀλλʼ οὐδὲ τοῦτο ἐνεδέησεν, πάλαι δὲ ἦν ὑπʼ ἐμοῦ καὶ τοῦτο προπαρεσκευασμένον καὶ πρὸς τὸ μέλλον τόλμημα καταλελειμμένον. ἀποσπάσας δὴ τῆς σφαγῆς καὶ τοῦ τραύματος ἐξελὼν τὸ ξίφος φησί, πρὸ μικροῦ μέν με ἀπέκτεινας, νῦν δὲ ἀνάπαυσον, ξίφος. πατρὶ πενθοῦντι παραμύθιον ἐλθὲ καὶ πρεσβυτικῇ χειρὶ δυστυχούσῃ συναγώνισαι. ἀπόσφαξον, τυραννοκτόνησον καὶ τοῦ πενθεῖν ἀπάλλαξον. εἴθε πρῶτός σοι ἐνέτυχον, εἴθε τὴν τάξιν προὔλαβον τοῦ φόνου. ἀπέθανον ἄν, ἀλλʼ ὡςὡς du Soul: ἢ ὡς MSS. τύραννος μόνον, ἀλλʼ ἔτι νομίζων ἕξειν ἔκδικον· νῦν δὲ ὡς ἄτεκνος, νῦν δὲ ὡς οὐδὲ φονέως εὐπορῶν. Καὶ ταῦτα ἅμα λέγων ἐπῆγε τὴν σφαγὴν τρέμων, οὐ δυνάμενος, ἐπιθυμῶν μέν, ἀσθενῶν δὲ πρὸς τὴν ὑπηρεσίαν τοῦ τολμήματος.

-

πόσαι κολάσεις ταῦτα; πόσα τραύματα; πόσοι θάνατοι; πόσαι τυραννοκτονίαι; πόσαι δωρεαὶ; καὶ τέλος ἑωράκατε πάντες τὸν μὲν νεανίαν προκείμενον, οὐδὲ μικρὸν οὐδʼ εὐκαταγώνιστον ἔργον, τὸν πρεσβύτην δὲ αὐτῷ περικεχυμένον καὶ τὸ αἷμα ἀμφοῖν ἀνακεκραμένον, τὴν ἐλευθέριον ἐκείνην καὶ ἐπινίκιον σπονδήν, καὶ τὰ ἔργα τοῦ ξίφους τοῦ ἐμοῦ, αὐτὸ δὲ τὸ ξίφος ἐν μέσῳ ἀμφοτέρων, ἐπιδεικνύμενον ὡς οὐκ ἀνάξιον γεγένηται τοῦ δεσπότου καὶ μαρτυρόμενον ὅτι μοι πιστῶς διηκονήσατο. τοῦτο ὑπʼ ἐμοῦ γενόμενον μικρότερον ἦν νῦν δὲ λαμπρότερόν ἐστι τῇ καινότητι. καὶ ὁ μὲν καθελὼν τὴν τυραννίδα πᾶσαν εἰμὶ ἐγώ· μεμέρισται δὲ ἐς πολλοὺς τὸ ἔργον ὥσπερ ἐν δράματι· καὶ τὰ μὲν πρῶτα ἐγὼ ὑπεκρινάμην, τὰ δεύτερα δὲ ὁ παῖς, τὰ τρίτα δὲ ὁ τύραννος αὐτός, τὸ ξίφος δὲ πᾶσιν ὑπηρέτησεν.

+

πόσαι κολάσεις ταῦτα; πόσα τραύματα; πόσοι θάνατοι; πόσαι τυραννοκτονίαι; πόσαι δωρεαί; καὶ τέλος ἑωράκατε πάντες τὸν μὲν νεανίαν προκείμενον, οὐδὲ μικρὸν οὐδʼ εὐκαταγώνιστον ἔργον, τὸν πρεσβύτην δὲ αὐτῷ περικεχυμένον καὶ τὸ αἷμα ἀμφοῖν ἀνακεκραμένον, τὴν ἐλευθέριον ἐκείνην καὶ ἐπινίκιον σπονδήν, καὶ τὰ ἔργα τοῦ ξίφους τοῦ ἐμοῦ, αὐτὸ δὲ τὸ ξίφος ἐν μέσῳ ἀμφοτέρων, ἐπιδεικνύμενον ὡς οὐκ ἀνάξιον γεγένηται τοῦ δεσπότου καὶ μαρτυρόμενον ὅτι μοι πιστῶς διηκονήσατο. τοῦτο ὑπʼ ἐμοῦ γενόμενον μικρότερον ἦν· νῦν δὲ λαμπρότερόν ἐστι τῇ καινότητι. καὶ ὁ μὲν καθελὼν τὴν τυραννίδα πᾶσαν εἰμὶ ἐγώ· μεμέρισται δὲ ἐς πολλοὺς τὸ ἔργον ὥσπερ ἐν δράματι· καὶ τὰ μὲν πρῶτα ἐγὼ ὑπεκρινάμην, τὰ δεύτερα δὲ ὁ παῖς, τὰ τρίτα δὲ ὁ τύραννος αὐτός, τὸ ξίφος δὲ πᾶσιν ὑπηρέτησεν.

 diff --git a/data/tlg0062/tlg052/__cts__.xml b/data/tlg0062/tlg052/__cts__.xml index a31989026..85bc7fba7 100644 --- a/data/tlg0062/tlg052/__cts__.xml +++ b/data/tlg0062/tlg052/__cts__.xml @@ -1,11 +1,17 @@ - + Abdicatus - - + + Ἀποκηρυττόμενος Lucian, Vol. 5. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1936. - - \ No newline at end of file + + + Disowned + Lucian, Vol. 5. Harmon, A. M., editor. London: William Heinemann, Ltd.; Cambridge, MA: Harvard University Press, 1936. + + + + diff --git a/data/tlg0062/tlg052/tlg0062.tlg052.perseus-eng1.xml b/data/tlg0062/tlg052/tlg0062.tlg052.perseus-eng1.xml new file mode 100644 index 000000000..64fe8029d --- /dev/null +++ b/data/tlg0062/tlg052/tlg0062.tlg052.perseus-eng1.xml @@ -0,0 +1,1025 @@ + + + + + + +Disowned +Lucian of Samosata +Austin Morris Harmon, 1878-1950 +National Endowment for the Humanities +Gregory Crane + +Gregory Crane +OCRd, tagged and added initial corrections to the text + + + +Perseus Digital Library +tlg0062.tlg001.1st1K-eng1.xml + +Available under a Creative Commons Attribution-ShareAlike 4.0 International License + +2023 +Trustees of Tufts University +United States + + + + + +Lucian + + +Austin Morris Harmon + + +Lucian of Samosata + +Trustees of Tufts University +Cambridge, MA +1936 + +5 + +The Hathi Trust + + + + + +

Text encoded in accordance with the latest EpiDoc standards

+ + +

This pointer pattern extracts section.

+ + + + + +Greek +Latin + + + + + + + + +
+Disowned

The fictitious case which underlies this declamation is +outlined in the argument that precedes the text. An earlier +treatment of the same theme is to be found in the Controversiae +of Seneca Rhetor (IV, 5). In the Lucianic piece, the speaker’s +references to his stepmother constitute a notable example of +sustained irony as a rhetorical device.1

 +

+ + +A son who had been disowned studied medicine. When his +father became insane and had been given up by the other +doctors, he cured him by administering a remedy, and was again +received into the family. After that, he was ordered to +cure his stepmother, who was insane, and as he refused to do so, +he is now being disowned again.

The words in italics are supplied to give the approximate sense of those lost in the Greek text.

+

+ +
+

There is nothing novel or surprising, gentlemen of +the jury, in my father’s present course, and this is +not the first time that he has displayed such anger ; +on the contrary, he keeps this law always in readiness +and resorts to this court by habit.

The law permitting a father to disown his son, and the court before which his complaint had to be presented. No certain case of disownment at Athens is known; but Dionysius of Halicarnassus (Arch., II, 26) says that provisions for it were included in the codes of Solon, Pittacus, and Charondas, there is one in Plato’s Laws (XI, 928D; it involves a family council), and Egyptian documents attest it. P. M. Meyer, in publishing one of them (Juristische Papyri, No. XI) cites Cod. Just., VIII, 46, 6: abdicatio, quae Graeco more ad alienandos liberos usurpatur et apoceryxis dicebatur, Romanis legibus non comprobatur.

, There is, however, +something of novelty in my present plight, in that I +am under no personal charge, but am in jeopardy of +punishment on behalf of my profession because it +cannot in every particular obey his behests. But what +could be more absurd than to give treatment under +orders, in accordance, not with the powers of the profession, but with the desires of my father? I could +wish, to be sure, that medical science had a remedy + + + + + + +of such sort that it could check not only insanity +but unjust anger, in order that I might cure my +father of this disorder also. As things are, his +madness has been completely assuaged, but his +anger is growing worse, and (what is hardest of all) +he is sane to everyone else and insane towards me +alone, his physician. You see, therefore, what fee +I receive for my attendance—I am disowned by him +once more and put away from my family a second +time, as if I had been taken back for a brief space +merely that I might be more disgraced by being +turned out of the household repeatedly. +

+ +

+For my part, in cases which can be cured I do not +wait to be summoned; on the previous occasion, for +instance, I came to his relief uncalled. But when a +case is perfectly desperate, I am unwilling even to +essay it. And in respect to this woman I am with +good reason even less venturesome, since I take into +consideration how I should be treated by my father +if I were to fail, when without having so much as begun treating her I am disowned. I am indeed +pained, gentlemen of the jury, at my stepmother’s +serious condition (for she was a good woman), at +my father’s distress on her account, and most of all +at my own apparent disobedience and real inabilit +to do the'service which is enjoined upon me, bot +because of the extraordinary violence of the illness +and the ineffectiveness of the art of healing. I do +not think, however, that it is just to disown a man +who declines at the outset to promise what he +cannot perform. +

+ +

+The charges on which he disowned me before +can be readily understood from the present situation. +To those charges I have made a sufficient answer, I + + + +think, by my subsequent life, and these accusations +which he now brings I shall dispose of to the best of +my ability; but first I shall tell you a little about my +position.

+ +

+I who am so difficult and disobedient, who so disgrace my father and act so unworthily of my family, +on the former occasion thought it behoved me to +make little opposition to him when he was making +all that clamour and straining his lungs. On leaving +the house, I expected to have a grand jury and a +true verdict in my subsequent life, with its disclosure +that I was at a very great remove from those offences +with which I had been charged by my father, that I +had devoted myself to the noblest of pursuits, and +that I was frequenting the best company. I foresaw, +too, something like this, suspecting even then that it +indicated no great sanity in a father to be angry +unjustly and to concoct false accusations against a +son. And there were those who held all that to be +the beginning of madness, the hostile demonstration +and skirmish-fire of the disease that was soon to +fall upon him—the insensate hatred, the cruel law, +the ready abusiveness, the grim tribunal, the clamour, +the anger, and in general the atrabiliousness which +impregnated the whole proceedings. Therefore I +expected that perhaps I should some day need a +knowledge of medicine. +

+ +

+I went abroad, then, studied with the most famous +physicians in foreign parts, and by dint of great +labour and insistent zeal thoroughly mastered the +art. On my return I found my father by then defin- + + + + +itively insane and given up by the local physicians, who +had not profound insight and could not accurately distinguish different forms of disease. Yet I did as was +natural for an uprigne son to do, neither cherishing +a grudge because of my being disowned, nor waiting +to be sent after; for I had no fault to find with him +personally, but all those offences were of extraneous +origin and, as I have said already, peculiar to the +disease. So I came without being called, but did +not begin the treatment at once. It is not our +custom to do so, and the art of medicine does not recommend that course; we are taught first of all to +observe whether the disease is curable or irremediable +and beyond the limits of medical skill. Then, if it +is manageable, we put our hands to it and make +every effort to save the patient; but if we see that +the ailment already has the upper hand and is victorious, we do not touch it at all, observing an ancient +law of the progenitors of the art of medicine, who +say that one must not lay hand to those who are +overmastered.

Hippocrates, de Arte, 3.

+ +

+Since I saw that my father was still within hope +and his ailment not beyond professional skill, after +long observation and accurate investigation of all +details I set my hand to it at last and compounded +my remedy confidently, although many of those +present were suspicious of my prescription, critical of +my treatment of the case, and ready to bring charges +against me. +

+ +

+My stepmother was present also, +panic-stricken and distrustful, not because she hated +me but because she was fearful and well aware that +he was in a bad way; she knew it because she alone +associated exclusively with him and lived side by + + + + +side with his disorder. Nevertheless, without any +timidity (for I knew that the symptoms would not +cheat me or betray the profession) I applied the +treatment at the nick of time for the attempt, +although some of my friends advised me not to be +overbold for fear that failure bring upon me a more +serious imputation of avenging myself upon my father +with poison, having conceived a grudge against him +for what I had suffered at his hands. +

+ +

To sum it up, he became well at once, recovered +his sanity, and was thoroughly in command of his +faculties. Those present were amazed, and my +stepmother was full of praise, making it plain to all +that she was delighted with my success and his +sanity. And as for my father here (for I am able to +testify on his behalf) without delay and without +asking any advice in this matter, as soon as he had +heard the whole story from those who were there, he +annulled the disownment and made me his son once +more, calling me his saviour and benefactor, admitting +that he had tested me thoroughly, and defending +himself for his former charges. This event gave joy +to many, the men of rectitude who were there, and +pain to those who preferred the disownment of a +son to his resumption. I saw, anyhow, at the time +that not all were equally pleased with the affair, but +at once one or another showed changed colour, disturbed eyes, and an angry face, such as comes from +jealousy and hatred.

+ +

+Well, we were rejoicing and making merry, as +was natural, since we had regained each other, +

+ +

+when +after a short time my stepmother suddenly began +to be afflicted, gentlemen of the jury, with an ailment +which was severe and unusual. I observed the + + + +affliction constantly from the moment when it began, +Her form of insanity was not simple or superficial ; +some trouble of long ago, lurking in the soul, had +broken out and won its way into the open. We have, +of course, many symptoms of incurable madness, +but in the case of this woman I have observed one +that is novel; towards everyone else she is very +civil and gentle, and in their presence the disease is +peaceful, but if she sees any physician and simply +hears that he is one, she is beyond all things exasperated against him, and this in itself is proof that +her condition is bad and incurable.

+ +

+Seeing this, I was distressed and pitied the woman, +who was worthy of it and unfortunate beyond her +deserts. +

+ +

+My father, in his inexperience (for he +does not know either the origin of the trouble that +holds her in its grip, or its cause, or the extent of the +infirmity), bade me treat her and give her the same +medicine; for he thinks that madness has but one +form, that the ailment is simple, and that her illness +is identical with his, permitting the same treatment. +When I say what is as true as true can be, that it is +impossible to save his wife and confess that I am +worsted by the disorder, he is indignant and angry, +and says that I am deliberately shirking and giving +the woman up, thus making the ineffectiveness of +the art of medicine a reproach against me. He does, +indeed, what is habitually done by people who are +offended; all are angry at those who speak the +truth in frankness. In spite of that, I shall plead to +the best of my ability against him, not only for myself +but for my art. + + + +

+ +

+First, I shall begin with the law under which he +wishes to disown me, in order that he may discover +that his power is now no longer what it was before. +The lawgiver, father,has not permitted all to exercise +the privilege of disownment, or upon all sons, or as +often as they choose, or upon all manner of grounds. +On the contrary, just as he has conceded to fathers +the right to exercise such anger, just so he has made +provision in behalf of sons, that they may not suffer it +unjustly ; and for that reason he has not allowed the +punishment to be inflicted freely or without trial, +but has ordered men to be summoned to court and +empanelled as investigators who will not be influenced +either by anger or by malice in determining what is +just. For he knew that many people on many +occasions are obsessed by senseless reasons for +anger; that one believes a malicious falsehood, while +another relies upon a servant or an unfriendly female. +It was not his idea, therefore, that the thing should +go untried or that sons should at once lose their case +by default. Water is measured,

Time for speaking is apportioned to each side by the waterclock (κλέψυδρα).

a hearing is given, +and nothing is left uninvestigated. +

+ +

+Accordingly, since it is within your powers, since +my father controls only the charge, and you who sit +in judgement control the decision whether his accusation is reasonable, do not yet consider his specific +allegation against me and the ground of his present +indignation, but first examine that other point, +whether he should still be allowed to disown a son +when, after once for all disowning him, using the +privilege that derives from the law and exercising to +the full this paternal suzerainty, he has subsequently + + + + +taken him back again and annulled the disownment. +I say that such a thing is most unjust—for punishments, precisely in the case of children, to be interminable, their condemnations numerous, and their +fear eternal; for the law at one moment to share +the prosecutor’s anger, only soon afterward to relax, +and then again to be as severe as before; in a word, +for justice to be altered this way and that to conform +to the momentary opinion of fathers. No, the first +time it is right to give the parent free rein, to share +his anger with him, to make him arbiter of the +punishment; but if, once for all, he expends his +privilege, makes full use of the law, satisfies his anger, +and then afterwards takes back his son, persuaded +that he deserves it, he must abide by it, and not keep +shifting, changing his mind, and altering his decision. +

+ +

+When that son was born there was no way, of +course, to ascertain whether he would turn out to be +bad or good, and on that account the privilege of +repudiating children who are unworthy of their +family has been allowed to their parents, since they +determined to bring them up at a time when they +were unaware ofthis. +

+ +

+When, however, under no constraint but able to do as he pleases, a man himself, +of his own motion and after putting his son to +the test, takes him back, what pretext for change of +mind remains, or what further recourse to the law? +The legislator would say to you: “If he was bad and +deserved to be disowned, what made you ask him +back? Why did you readmit him to your house? +Why did you nullify the law? You were free and +at liberty not to do this. Surely it cannot be conceded that you should make sport of the laws and that + + + + +the courts should be convened to suit your changes +of mind, that the laws should be relaxed one moment +and enforced the next and the jurors sit to register, +or rather to execute, your decisions, inflicting a +penalty at one time, bringing you together at another, +as often as it shall please you. You begat him +once for all, you brought him up once for all, and +have once for all, in return for this, the power to +disown him, and then only if you are held to be +doing it justly. This persistence, this interminability, this prodigious casualness is beyond the legal +right of a father.” +

+ +

+In Heaven’s name, gentlemen of the jury, do not +permit him, once he has effected the reinstatement +of his own free will, set aside the decision of the +former court, and nullified his anger, to reinvoke the +same penalty and to recur to the right of a father +when its term by now is over and done with, inoperative in his case alone because it is already used +up. You perceive, surely, that in all courts where +jurors are drawn by lot, if a man thinks that the +verdict is unjust, the law allows him to appeal from +them to another tribunal; but if people have themselves of their own accord agreed upon jurors and +willingly committed the arbitrament to them, that is +not then the case. For there was no need to consult +them at all; but if a man has selected them of his own +choice, he ought to remain content with their decision. +So it is with you: a son who seemed to you unworthy +of his lineage need never have been taken back, but +one whom you have pronounced good and taken + + + + +back again you will not thereafter be able to disown ; +for you yourself have borne witness that he does not +deserve to undergo this again, and have acknowledged +that he is good. It is fitting, therefore, that his +reinstatement should be irrevocable and the reconciliation binding after deliberation so oft-repeated, +and two sessions of court, one (the first) in which +you repudiated him, the other (your own) when you +changed your mind and undid it. By setting aside +the earlier decision you have guaranteed your later +determination. Abide, then, by your latest purpose +and maintain your own verdict; you must be a +father, for that is what you decided, what you +approved, what you ratified. +

+ +

+Even if I were not your own son, but adopted, and +you wished to disown me, I should not think you +could; for what it was possible not to do at all, it is +unjust to undo once it has taken place. But when +a son has been got by birth, and then again by choice +and decision, how is it reasonable to put him away +again and deprive him repeatedly of that single +relationship? If I happened to be a slave, and at +first, thinking me vicious, you had put me in irons, +but on becoming convinced that I was not a wrongdoer you had let me go and set me free, would it be +in your power, if you became angry on occasion, to +bring me back into the same condition of slavery? By +no means, for the laws require that such pacts should +be permanent and under all circumstances valid.

+ +

+Upon the point that it is no longer in his power to +disown one whom he has once disowned and then of +his own accord taken back I still have much to say ; +nevertheless, I shall make an end. +

+ +

+But consider +what manner of man he will now be disowning. I do + + + +not mean that then I was but a layman, whereas +now I am a physician, for my profession would avail +me nothing in this respect. Nor that then I was +young, whereas now I am well on in years and +derive from my age the right to have it believed +that I would do no wrong; for that too is perhaps +trivial. But at that time, even if he had suffered +no wrong, as I should maintain, yet he had received +no benefit from me when he excluded me from the +house ; whereas now I have recently been his saviour +and benefactor. What could be more ungrateful +than that, after he had been saved through me and +had escaped so great a danger, he should at once +make return in this way, taking no account of that +cure; nay, should so easily forget and try to drive +into loneliness a man who, when he might justly +have exulted over those who had unjustly cast +him out, not only had borne him no grudge but +actually had saved his life and made him sound of +mind? +

+ +

+It is no trifling or commonplace benefit, gentlemen +of the jury, that I have conferred upon him; and +yet I am accounted worthy of treatment like this. +Although he himself does not know what happened +then, you all know how he acted and felt and what his +condition was when, taking him in hand after the +other doctors had given up, while the members of +the family were avoiding him and not venturing +even to approach him, I made him what you see him, +so that he is able to bring charges and argue about the +laws. Stay! you can see your counterpart, father; +you were nearly as your wife is now, when I brought +you back to your former sanity. Truly it is not just +that I should receive such a recompense for it, or that + + + + +you should employ your reason only against me. +That I have done you no little good is clear from the +very charges which you bring; you hate me because +I do not cure your wife when she is at the end of +everything and in an utterly wretched plight. Since +I freed you from a similar condition, why are you +not far rather overjoyed and thankful to have been +liberated from a state so terrible? Instead, and it is +most ungrateful—you no sooner recover your sanity +than you bring me to court and after your life has +been saved, seek to punish me, reverting to that +old-time hatred and citing the self-same law. It is a +handsome fee, in truth, that you pay in this manner +to the art of healing, and a fitting price for your +medicines, to employ your sanity only to attack your +physician ! +

+ +

+Will you, gentlemen of the jury, empower this +man to punish his benefactor, to banish his saviour, +to hate the one who made him sane, to take vengeance +on the one who set him on his feet? Not if you do +what is just. For if I were really now guilty of the +greatest offences, there was no slight gratitude +owing me previously; keeping this in sight and in +mind, he would have done well to ignore the present +and to be prompt to forgive for the sake of the past, +especially if the benefaction were so great as to +overtop everything subsequent. That, I think, is +true of mine toward this man, whom I saved, who +is my debtor for the whole of his life, to whom I +have given existence, sanity, and intelligence, and +that at a time when all the others had finally given +up and were confessing themselves defeated by the +malady. +

+ +

+My benefaction, I think, is the greater because, + + + + +although I was not his son at that time and had no +imperative reason to take the case but was free +and independent, having been released from the +responsibility imposed by nature, nevertheless I was +not indifferent but came voluntarily, unsummoned, +on my own initiative; I gave my assistance, lavished +my attentions, brought about a cure, and set my +father on his feet, preserving him for myself, pleading +my own cause against his disownment, stilling his +anger by my friendliness, annulling the law by my +love, purchasing by a great benefaction my reentrance into the family, demonstrating my loyalty +to my father at a crisis so dangerous, bringing about +my own adoption with the help of my profession, and +proving myself a legitimate son in his time of dire +need.

+ +

+What do you suppose my sufferings were, what my +exertions, to be with him, to wait upon him, to watch +my opportunity, now yielding to the full force of the +ailment, now bringing my professional skill to bear +when the disorder abated a little? And truly, of all +these duties that are included in medical science, +the most dangerous is to treat such patients and to +approach people in that condition, for often they +loose their frenzy upon those who are near them, +when their ailment has become severe. And yet +none of these considerations made me hesitant or +faint-hearted. I joined battle with the disease and +measured myself against it in every way, and so at +last prevailed by means of my remedy. +

+ +

+Let no one, hearing this, be quick to remark: +“What sort of feat is it, and how great, to give a +remedy?”’ Many things must precede this; one +must prepare the way for the medicine, make the + + + +body easy to cure, and take thought for the patient’s +whole condition, purging him, reducing him, nourishing him with the proper foods, rousing him as +much as is expedient, planning for periods of sleep, +contriving periods of solitude. Those who have any +other sickness can readily be persuaded to consent to +all this, but the insane because of their independence +of spirit are hard to influence and hard to direct, +dangerous to the physician, and hard to conquer by +the treatment. Often when we think we are near +the goal at last and become hopeful, some trivial +slip, occurring when the illness has reached its +height, easily overturns everything that has been +done, hampers the treatment, and thwarts our skill. +

+ +

+When a man has endured all this, has wrestled with +an illness so serious, and has conquered the ailment +of all ailments most difficult to master, will you +empower the plaintiff to disown him again, permit +him to interpret the laws in any way he will against +a benefactor, and allow him to fight with nature? +

+ +

I, obeying nature, save and preserve my father for +my own sake, gentlemen of the jury, even if he +wrongs me; but that father, following, he says, the +laws, ruins the son that has done him a benefit, and +deprives him of his family. He is his son’s enemy, +I am my father’s friend. I cherish nature, he slights +and insults her just claims. To think of a father who +hates his son unjustly! To think of a son that loves his +father still more unjustly! For I bring it as a charge + + + + +against myself, since my father constrains me to do +so, that I who am hated love when I should not and +love more than I ought. Yet it is nature’s behest +that fathers love their sons more than sons their +fathers. He, however, deliberately slights even the +laws, which preserve for the family sons who have +done no wrong, as well as nature, who draws parents +into great affection for their children. It cannot be +said that, having exceptional grounds for good-will +towards me, he pays me exceptional dues of good-will +and runs the measure over, or that at least he imitates +and rivals me in my love; no, alas! he even hates +one who loves him, repels one who cherishes him, +injures one who helps him, and disowns one who +clings to him. Aye, though the laws are kindly to +children, he employs them against me as if they +were unkindly. Ah, what a conflict you wish to +precipitate, father, between the laws and nature ! +

+ +

+Truly, truly, this matter is not as you will have it +tobe. Youillinterpret the laws, father, for they are +well made. Nature and law are not at war in the +matter of good-will; they go hand in hand there, +and work together for the righting of wrongs. You +mistreat your benefactor; you wrong nature. Why +wrong the laws, as well as nature? They mean to +be good, and just, and kindly to children, but you will +not allow it, inciting them repeatedly against one +son as if his name were legion, and not suffering +them to rest contented with punishments when they +are willing to rest contented with demonstrations +of filial affection; and yet they were not made, +surely, as a menace to those who have done no +wrong. Indeed, the laws permit suit to be brought +on the charge of ingratitude against persons who do + + + +not help those who have helped them.

The existence of a law making ingratitude (dyapio7ia) actionable was part of the accepted tradition of the Greek rhetorical seHnee (Sopater in Walz, Rhetores Graect, VIII, 175 and 239; Cyrus, tbsd., 391; cf. Seneca, de Benef., III, 6, 1). For its existence outside the schools the evidence is conflicting. The name of the action is included in the list given by Pollux, VIII, 31, and Valerius Maximus (V, 3, ext. 3) says that Athens had such a law. On the other hand, Xenophon puts into the mouth of Socrates (Mem., II, 2,13; ef. Cyrop. I, 2,7) the statement that Athens took no cognisance of ingratitude except toward parents, and Seneca (loc. cit.) says that no nation except the Macedonians had a law against it,

_ But when a +man, besides failing to render like for like, even +deems it right to inflict punishment in return for +the very benefits that he has received, think whether +there is any exaggeration of injustice which he has +overlooked !

+ +

+That it is neither possible for him to disown a +son after having already once for all exhausted his +paternal right and made use of the laws, nor yet just +to thrust away one who has shown himself so great +a benefactor and exclude him from the house has +been, I think, sufficiently established. +

+ +

+Therefore +let us now come to the ground of disownment and +let us see what the nature of the charge is. It is +necessary to recur once more to the intent of the +lawgiver; for, suppose we grant you briefly the +right to disown as often as you wish and also concede +you this right even against your benefactor, you are +not to disown casually, I take it, or for any and eve +cause. The lawgiver does not say that the father +may disown for any reason that he may chance to +allege—that it is enough just to express the wish +and find a fault. Else why should we need a court? +No, he commits it to you, gentlemen of the jury, +to consider whether the father’s anger is based upon +just and sufficient grounds or not. This, then, is +what you should now look into. And IJ shall begin +with what immediately followed his insanity. + + + + +

+ +

+The first act of his sanity was to set aside the disownment, and I was a saviour, a benefactor, all in +allto him. No charge, I take it, could go with that. +And as to what followed, what do you censure in all +of it? What service, what attention proper to a son +did I omit? When did I sleep away from home? +Of what ill-timed carouses, of what riotous revels do +you accuse me? What licentiousness has there +been? What pander have I assaulted? Who has +filed any charges? Nobody at all. Yet these are +the deeds for which the law especially sanctions disownment. +

+ +

+“No, but your stepmother began to be ill.” Well, +do you accuse me of that, and demand satisfaction +for the illness? +

+ +

+“No,” he says. What, then? +“That when you are ordered to treat her, you do not +consent; and on that account would merit disownment for disobeying your father.” Deferring for a +moment the question what sort of orders on his +part, when I cannot obey them, cause me to be +considered disobedient, I first assert simply that the +law does not allow him to issue all orders, and that I +am not obliged to obey all orders under all circumstances. In the matter of commands, sometimes +disobedience is unexceptionable, sometimes it justifies anger and punishment. If you yourself are ill, +and I am indifferent; if you bid me manage the +household, and I am neglectful; if you direct me to +oversee the estate, and I am indiligent—all this and +the like of it affords reasonable grounds for a father’s +censure. But these other matters are within the discretion of us children, belonging as they do to our +callings and the exercise of them; particularly if +the father himself is in no way wronged. For + + + +really, if a scribe’s father gives him the order, +“Write this, my boy, not that,” or a musician’s +father, “Play this tune, not that,” or a coppersmith’s father, “Forge things like this, not like that,” +would anyone put up with his disowning his son +because the son does not exercise his calling in +accordance with the views of the father? No one, +I think. +

+ +

+In the case of the medical profession, the more +distinguished it is and the more serviceable to the +world, the more unrestricted it should be for those +who practise it. It is only just that the art of healing should carry with it some privilege in respect to +the liberty of practising it; that no compulsion and +no commands should be put upon a holy calling, +taught by the gods and exercised by men of learning; that it should not be subject to enslavement +by the law, or to voting and judicial punishment, or +to fear and a father’s threats and a layman’s wrath. +Consequently, if I were to say to you, as clearly and +expressly as this: ‘I am unwilling to give treatment, +and I do not do so, although Ican; my knowledge of +the profession is for my benefit alone and my father’s, +and to others I wish to be a layman,” what tyrant +so high-handed that he would constrain me to practise +my calling against my will? Such things should, in +my opinion, be amenable to entreaties and supplications, not to laws and fits of anger and courts: the +physician ought to be persuaded, not ordered; he +ought to be willing, not fearful; he ought not to be +haled to the bedside, but to take pleasure in coming +of his own accord. Surely his calling is exempt +from paternal compulsion in view of the fact that + + + + +physicians have honours, precedence, immunities, +and privileges publicly bestowed on them by states. +

+ +

+This, then, is what I might say without circumlocution in behalf of my profession if you had had me +taught and had been at much pains and expense that +I might learn, and I were nevertheless reluctant to +undertake this one cure, which was possible. But as +things stand, consider how absolutely unreasonable +a thing you are doing in not allowing me to use my +own possession freely. I did not learn this profession +while I was your son or subject to your jurisdiction, +and yet I learned it for you (aye, you were the first to +profit by it) though I had no help from you towards +learning it. What teacher did you furnish money +for? What supply of drugs? None at all. No, +poor as I was, in want of necessities, and pitied by +my teachers, I got myself educated, and the assistance +towards learning which I had from my father was +grief, loneliness, poverty, the hatred of my family, +and the aversion of my kinsmen. In return for this, +do you now think fit to utilize my profession and wish +to be master of all that I acquired when you were +not my master? Be content if I have already done +you a good turn of my own accord, without previous +indebtedness to you, for then as now nothing could +have been required of meas an expressionof gratitude. +

+ +

+Surely my act of kindness should not become an +obligation for the future, nor should the fact that I +conferred a benefit of my own free will constitute a +reason that I should be ordered to do it against my +will; neither should it become customary that once a +"man has cured anybody, he must for ever treat all +those whom his former patient wishes him to treat. +Under those conditions we should have elected our + + + +patients to be our masters, paying them, too, by +playing slave to them and executing all their orders. +What could be more inequitable than this? Because +I restored you to health in this way when you had +fallen severely ill, do you think that you are therefore +empowered to abuse my skill? +

+ +

+That is what I might have said if what he enjoined +upon me were possible, and I were refusing to obey +him in absolutely everything, and under compulsion. +But as things are, consider now what his commands +are like. “Since you have cured me,” says he, +“from insanity, since my wife too is insane and has +the same symptoms” (for so he thinks), “and has +been given up by others in the same way, and since +you can do everything, as you have shown, cure her +too and free her forthwith from the disorder.”” That, +to hear it so simply put, might seem very reasonable, +particularly to a layman, inexperienced in matters +of medicine. But if you will listen to my plea on +behalf of my profession, you will discover that all +things are not possible to us, that the natures of +ailments are not alike, that the cure is not the same +or the same medicines effective in all cases; and +then it will be clear that there is a great difference +between not wishing to do a thing and not being +able. Suffer me to indulge in scientific discourse +about these matters, and do not consider my discussion of them tactless, beside the point, or alien +and unseasonable. +

+ +

+In the first place, the natures and temperaments of +human bodies are not the same, although they are + + + + +admittedly composed of the same elements, but +some contain more, or perhaps less, of this, others +of that. And I say further that even the bodies of +males are not all equal or alike either in temperament or in constitution. So it is inevitable that the +diseases which arise in them should be different both +in intensity and in kind, and that some bodies should +be easy to cure and amenable to treatment, while +others are completely hopeless, being easily affected +and quickly overcome. Therefore, to think that all +fevers or consumptions or inflammations of the lungs +or madnesses, if of one and the same kind, are alike +in all bodies is not what one expects of sound-minded, +sensible men who have investigated such matters. +No, the same ailment is easy to cure in this person +but not in that. Just so, I take it, with wheat; +if you cast the same seed into different plots of ground, +it will grow in one way in the ground that is level, +deep-soiled, well watered, blessed with sunshine +and breezes, and thoroughly tilled, yielding a full, +rich, abundant harvest, no doubt, but otherwise in a +stony farm on a mountain, or in ground with little +sun, or in the foothills; to put it generally, in +different ways according to the various soils. So too +diseases become prolific and luxuriant or less so +through the soils which receive them. Omitting +this point and leaving it entirely uninvestigated, my +father expects all attacks of insanity in all bodies to +be alike and their treatment the same. +

+ +

+In addition to these important distinctions, it is +easy to grasp the fact that the bodies of women differ +very widely from those of men, both in respect to + + + + +the dissimilarity of their diseases and in respect to +one’s hopefulness or despair of a cure. For the +bodies of men are well-knit and sinewy, since they +have been trained by toils and exercises, and by an +open-air life; but those of women are weak and +soft from being reared indoors, and white for lack of +blood, deficiency of heat, and an excessive supply +of the moist humour. They are therefore more +susceptible than those of men, prone to diseases, +intolerant of medical treatment, and above all, more +liable to attacks of insanity ; for since women have +much bad temper, frivolity, and instability, but little +physical strength, they easily fall into this affection. +

+ +

+It is not right, then, to ask of the physicians the +same treatment for both, when we know that there +is a great gulf between them, dissociated as they have +been from the very first in their entire mode of life, +and in all their activities and all their pursuits. So +when you say “It is a case of insanity,” add, “insanity in a woman,” and do not confuse all these +variations by subsuming them under the title of +insanity, which seems always one and the same +thing, but distinguish them, as is right, in their +nature and see what can be done in each case. That +is what we do, for, as I remember telling you in the +beginning of my speech, the first thing that we consider is the constitution and temperament of the +patient’s body, what quality predominates in it, +whether it is inclined to be hot or cold, whether it is + + + + +vigorous or senile, tall or short, fat or lean, and +everything of that sort. In short, if a man examines +into these matters to begin with, he will be very +trustworthy when he expresses any doubt or makes +any promise. +

+ +

+To be sure, of madness itself there are countless +varieties, with many causes and even dissimilar +names; for perversity, eccentricity, delirium, and +lunacy are not the same thing, but are all names +that signify whether one is more or less in the grip +of the disease. The causes, too, are of one sort +with men, another with women, and even among +men they are of one sort with the young and +different with the aged; for instance, with the young +usually excess of humours, whereas in the case of the +old, groundless prejudice and insensate anger against +members of the family, attacking them frequently, +disturbs them at first, then gradually deranges them +to the point of insanity. Women are affected by +many things which easily incline them to this +ailment, especially by excessive hatred of someone, +or jealousy of an enemy who is prospering, or grief of +some sort, or anger; these passions, slowly smouldering and acquiring strength in a long lapse of time, +produce madness. +

+ +

+That, father, is what has happened to your wife, +and it may be that something has grieved her recently, for she, of course, hated nothing at all. However that may be, she has a seizure, at all events, and +in the circumstances cannot be cured by a physician. +If anyone else should engage to do it, if anyone — +should relieve her, you may then hate me as offending + + + + +against you. Indeed, father, I shall not hesitate to +say further that even if her case were not so wholly +desperate, but some hope of saving her still were in +sight, even then I should not have undertaken her +case lightly or ventured to prescribe for her out of +hand, fearing mischance and the slanderous tongues +of the common sort. You are aware that everybody +thinks that all stepmothers entertain some hatred +of their stepsons, even if they are good women, and +that in this they suffer from a sort of insanity affecting women in common. Perhaps someone would +have suspected, if the ailment had gone badly and +the’ remedies had not been effective, that the treatment had been malevolent and treacherous. +

+ +

+As regards your wife, father, the case stands thus, +and I tell you so after careful observation—she will +never be better, even if she takes medicine a thousand +times. For that reason it is not proper to make any +attempt, unless you are trying to force me into sheer +failure and wish to give me a bad name. Let me +continue to be envied by my fellow-practitioners ! +If, however, you disown me again, I certainly, +though totally alone in the world, will not pray that +any adversity may befall you; but what if (Heaven +forfend !) your affliction returns once more? Somehow it often happens that such afflictions, under +irritation, do recur. What shall I be required to do? +I will treat you even then, you may be sure, and +shall never desert the post which Nature has commanded sons to hold, nor ever, so far as in me lies, +forget my origin. And then, if you recover your +mind, may I expect you some day to take me back +again? Look! even now by these actions of yours +you are bringing on the disorder and provoking the + + + +ailment. You have only just recovered from that +terrible plight, and yet you strain your lungs shouting; more than that, you are angry, you take to +hatred, and you invoke the laws. Ah, father, that +is the way your former seizure began! +

+
+ diff --git a/data/tlg0062/tlg052/tlg0062.tlg052.perseus-grc2.xml b/data/tlg0062/tlg052/tlg0062.tlg052.perseus-grc2.xml index 1c6d2cef4..df26d9771 100644 --- a/data/tlg0062/tlg052/tlg0062.tlg052.perseus-grc2.xml +++ b/data/tlg0062/tlg052/tlg0062.tlg052.perseus-grc2.xml @@ -7,17 +7,19 @@ Ἀποκηρυττόμενος Lucian -A. M. Harmon +Austin Morris Harmon, 1878-1950 Perseus Project, Tufts University Gregory Crane Prepared under the supervision of Bridget Almas Lisa Cerrato +Gregory Crane Rashmi Singhal The National Endowment for the Humanities +Harvard Library Arcadia Fund Google Digital Humanities Awards Program @@ -29,14 +31,14 @@ tlg0062.tlg052.perseus-grc2.xml Available under a Creative Commons Attribution-ShareAlike 4.0 International License - + Lucian Lucian - A. M. Harmon + Austin Morris Harmon, 1878-1950 Cambridge, MA Harvard University Press @@ -51,25 +53,25 @@ - +

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 - + - + Greek @@ -79,7 +81,7 @@ EpiDoc and CTS conversion and other cleanup - +
@@ -87,111 +89,111 @@

ἀποκηρυχθείς τις ἰατρικὴν ἐξέμαθεν. μανέντα τὸν πατέρα καὶ ὑπὸ τῶν ἀλλων ἰατρῶν ἀπεγνωσμένον ἰασάμενος φαρμάκου δόσει ἀνελήφθη αὖθις ἐς τὸ γένος. μετὰ ταῦτα μεμηνυίαν τὴν μητρυιὰν ἰάσασθαι κελευόμενος ἀποκηρύττεται.

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οὐ καινὰ μὲν ταῦτα, ὦ ἄνδρες δικασταί, οὐδὲ παράδοξα τὰ ὑπὸ τοῦ πατρὸς ἐν τῷ παρόντι γιγνόμενα, οὐδὲ νῦν πρῶτον τὰ τοιαῦτα ὀργίζεται, ἀλλὰ πρόχειρος οὗτος ὁ νόμος αὐτῷ καὶ συνήθως ἐπὶ τοῦτʼ ἀφικνεῖται τὸ δικαστήριον. ἐκεῖνο δὲ καινότερον νῦν δυστυχῶ, ὅτι ἔγκλημα μὲν ἴδιον οὐκ ἔχω, κινδυνεύω δὲ τιμωρίαν ὑποσχεῖν ὑπὲρ τῆς τέχνης εἰ μὴ πάντα δύναται πείθεσθαι τούτῳ κελεύοντι, οὗ τί γένοιτʼ ἂν ἀτοπώτερον, θεραπεύειν ἐκ προστάγματος, οὐκέθʼ ὡς ἡ τέχνη δύναται, ἀλλʼ ὡς ὁ πατὴρ βούλεται; ἐβουλόμην μὲν οὖν τὴν ἰατρικὴν καὶ τοιοῦτόν τι ἔχειν φάρμακον ὃ μὴ μόνον τοὺς μεμηνότας ἀλλὰ καὶ τοὺς ἀδίκως ὀργιζομένους παύειν ἐδύνατο, ἵνα καὶ τοῦτο τοῦ πατρὸς τὸ νόσημα ἰασαίμην. νυνὶ δὲ τὰ μὲν τῆς μανίας αὐτῷ τέλεον πέπαυται, τὰ δὲ τῆς ὀργῆς μᾶλλον ἐπιτείνεται, καὶ τὸ δεινότατον, τοῖς μὲν ἄλλοις ἅπασιν σωφρονεῖ, κατʼ ἐμοῦ δὲ τοῦ θεραπεύσαντος μόνου μαίνεται. τὸν μὲν οὖν μισθὸν τῆς θεραπείας ὁρᾶτε οἷον ἀπολαμβάνω, ἀποκηρυττόμενος ὑπʼ αὐτοῦ πάλιν καὶ τοῦ γένους ἀλλοτριούμενος δεύτερον, ὥσπερ διὰ τοῦτʼ ἀναληφθεὶς πρὸς ὀλίγον ἵνʼ ἀτιμότερος γένωμαι πολλάκις. ἐκπεσὼν τῆς οἰκίας.

+

οὐ καινὰ μὲν ταῦτα, ὦ ἄνδρες δικασταί, οὐδὲ παράδοξα τὰτὰ Γ2 (Fritzsche): not in other MSS. ὑπὸ τοῦ πατρὸς ἐν τῷ παρόντι γιγνόμενα, οὐδὲ νῦν πρῶτον τὰ τοιαῦτα ὀργίζεται, ἀλλὰ πρόχειρος οὗτος ὁ νόμος αὐτῷ καὶ συνήθως ἐπὶ τοῦτʼ ἀφικνεῖται τὸ δικαστήριον. ἐκεῖνο δὲ καινότερον νῦν δυστυχῶ, ὅτι ἔγκλημα μὲν ἴδιον οὐκ ἔχω, κινδυνεύω δὲ τιμωρίαν ὑποσχεῖν ὑπὲρ τῆς τέχνης εἰ μὴ πάντα δύναται πείθεσθαι τούτῳ κελεύοντι, οὗ τί γένοιτʼ ἂν ἀτοπώτερον, θεραπεύειν ἐκ προστάγματος, οὐκέθʼ ὡς ἡ τέχνη δύναται, ἀλλʼ ὡς ὁ πατὴρ βούλεται; ἐβουλόμην μὲν οὖν τὴν ἰατρικὴν καὶ τοιοῦτόν τι ἔχειν φάρμακον ὃ μὴ μόνον τοὺς μεμηνότας ἀλλὰ καὶ τοὺς ἀδίκως ὀργιζομένους παύειν ἐδύνατο, ἵνα καὶ τοῦτο τοῦ πατρὸς τὸ νόσημα ἰασαίμην. νυνὶ δὲ τὰ μὲν τῆς μανίας αὐτῷ τέλεον πέπαυται, τὰ δὲ τῆς ὀργῆς μᾶλλον ἐπιτείνεται, καὶ τὸ δεινότατον, τοῖς μὲν ἄλλοις ἅπασιν σωφρονεῖ, κατʼ ἐμοῦ δὲ τοῦ θεραπεύσαντος μόνου μαίνεται. τὸν μὲν οὖν μισθὸν τῆς θεραπείας ὁρᾶτε οἷον ἀπολαμβάνω, ἀποκηρυττόμενος ὑπʼ αὐτοῦ πάλιν καὶ τοῦ γένους ἀλλοτριούμενος δεύτερον, ὥσπερ διὰ τοῦτʼ ἀναληφθεὶς πρὸς ὀλίγον ἵνʼ ἀτιμότερος γένωμαι πολλάκις ἐκπεσὼν τῆς οἰκίας.

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ἐγὼ δὲ ἐν μὲν τοῖς δυνατοῖς οὐδὲ κελευσθῆναι περιμένω· πρῴην γοῦν ἄκλητος ἧκον ἐπὶ τὴν βοήθειαν. ὅταν δέ τι ᾖ τελέως ἀπεγνωσμένον, οὐδʼ ἐπιχειρεῖν βούλομαι. ἐπὶ δὲ τῆς γυναικὸς ταύτης εἰκότως καὶ ἀτολμότερός εἰμι· λογίζομαι γὰρ οἷα πάθοιμʼ ἂν ὑπὸ τοῦ πατρὸς ἀποτυχών, ὃς οὐδὲ ἀρξάμενος τῆς θεραπείας ἀποκηρύττομαι. ἄχθομαι μὲν οὖν, ὦ ἄνδρες δικασταί, ἐπὶ τῇ μητρυιᾷ χαλεπῶς ἐχούσῃ χρηστὴ γὰρ ἦν καὶ ἐπὶ τῷ πατρὶ διʼ ἐκείνην ἀνιωμένῳ, τὸ δὲ μέγιστον, ἐπʼ ἐμαυτῷ ἀπειθεῖν δοκοῦντι καὶ ἃ προστάττομαι ὑπουργεῖν οὐ δυναμένῳ καὶ διʼ ὑπερβολὴν τῆς νόσου καὶ ἀσθένειαν τῆς τέχνης. πλὴν οὐ δίκαιον οἶμαι ἀποκηρύττεσθαι τὸν ἃ μὴ δύναται ποιεῖν μηδὲ τὴν ἀρχὴν ὑπισχνούμενον.

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ἐγὼ δὲ ἐν μὲν τοῖς δυνατοῖς οὐδὲοὐδὲ UΓ:οὐδὲν ΓΝΖ(ΒC). κελευσθῆναι περιμένω· πρῴην γοῦν ἄκλητος ἧκον ἐπὶ τὴν βοήθειαν. ὅταν δέ τι ᾖ τελέως ἀπεγνωσμένον, οὐδʼ ἐπιχειρεῖν βούλομαι. ἐπὶ δὲ τῆς γυναικὸς ταύτης εἰκότως καὶ ἀτολμότερός εἰμι· λογίζομαι γὰρ οἷα πάθοιμʼ ἂν ὑπὸ τοῦ πατρὸς ἀποτυχών, ὃς οὐδὲ ἀρξάμενος τῆς θεραπείας ἀποκηρύττομαι. ἄχθομαι μὲν οὖν, ὦ ἄνδρες δικασταί, ἐπὶ τῇ μητρυιᾷ χαλεπῶς ἐχούσῃ (χρηστὴ γὰρ ἦν) καὶ ἐπὶ τῷ πατρὶ διʼ ἐκείνην ἀνιωμένῳ, τὸ δὲ μέγιστον, ἐπʼ ἐμαυτῷ ἀπειθεῖν δοκοῦντι καὶ ἃ προστάττομαι ὑπουργεῖν οὐ δυναμένῳ καὶ διʼ ὑπερβολὴν τῆς νόσου καὶ ἀσθένειαν τῆς τέχνης. πλὴν οὐ δίκαιον οἶμαι ἀποκηρύττεσθαι τὸν ἃ μὴ δύναται ποιεῖν μηδὲ τὴν ἀρχὴν ὑπισχνούμενον.

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διʼ ἅς μὲν οὖν αἰτίας καὶ πρότερον ἀπεκήρυξέ με ῥᾴδιον συνιδεῖν ἐκ τῶν παρόντων. ἐγὼ δὲ καὶ πρὸς ἐκείνας μέν, ὡς οἴομαι, ἱκανῶς τῷ μετὰ ταῦτα βίῳ ἀπελογησάμην, καὶ ταυτὶ δὲ ἃ νῦν ἐγκαλεῖ ὡς ἂν οἷός τε ὦ ἀπολύσομαι, μικρὰ ὑμῖν διηγησάμενος τῶν ἐμῶν.

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ὁ γὰρ δυσάγωγος καὶ δυσπειθὴς ἐγώ, ὁ καταισχύνων τὸν πατέρα καὶ ἀνάξια πράττων τοῦ γένους, τότε μὲν αὐτῷ τὰ πολλὰ ἐκεῖνα βοῶντι καὶ διατεινομένῳ ὀλίγα χρῆναι ἀντιλέγειν ᾠόμην. ἀπελθὼν δὲ τῆς οἰκίας ἐνόμιζόν μοι δικαστήριον ἔσεσθαι μέγα καὶ ψῆφον ἀληθῆ τὸν μετὰ ταῦτα βίον καὶ τὸ φαίνεσθαι πάμπολυ τῶν τοῦ πατρὸς ἐγκλημάτων ἐκείνων ἀφεστηκότα καὶ περὶ τὰ κάλλιστα τῶν ἐπιτηδευμάτων ἐσπουδακότα καὶ τοῖς ἀρίστοις συνόντα. προεωρώμην δὲ καὶ τοιοῦτό τι καὶ ὑπώπτευον ἤδη ὡς οὐ σφόδρα καθεστηκότος πατρὸς ἀδίκως ὀργίζεσθαι καὶ ἐγκλήματα ψευδῆ καθʼ υἱοῦ συντιθέναι· καὶ ἦσάν τινες οἱ μανίας ἀρχὴν ταῦτα εἶναι νομίζοντες καὶ ἀπειλὴν καὶ ἀκροβολισμὸν οὐκ ἐς μακρὰν ἐπιπεσουμένου τοῦ κακοῦ, μῖσος ἄλογον καὶ νόμον ἀπηνῆ καὶ βλασφημίας προχείρους καὶ δικαστήριον σκυθρωπὸν καὶ βοὴν καὶ ὀργὴν καὶ ὅλως χολῆς μεστὰ πάντα. διὸ δὴ τάχα μοι καὶ ἰατρικῆς δεήσειν ποτὲ προσεδόκων.

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Δῐ ἃς μὲν οὖν αἰτίας καὶ πρότερον ἀπεκήρυξέ με ῥᾴδιον συνιδεῖν ἐκ τῶν παρόντων. ἐγὼ δὲ καὶ πρὸς ἐκείνας μέν, ὡς οἴομαι, ἱκανῶς τῷ μετὰ ταῦτα βίῳ ἀπελογησάμην, καὶ ταυτὶ δὲ ἃ νῦν ἐγκαλεῖ ὡς ἂν οἷός τε ὦ ἀπολύσομαι, μικρὰ ὑμῖν διηγησάμενος τῶν ἐμῶν.

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ὁ γὰρ δυσάγωγος καὶ δυσπειθὴς ἐγώ, ὁ καταισχύνων τὸν πατέρα καὶ ἀνάξια πράττων τοῦ γένους, τότε μὲν αὐτῷ τὰ πολλὰ ἐκεῖνα βοῶντι καὶ διατεινομένῳ ὀλίγα χρῆναι ἀντιλέγειν ᾠόμην. ἀπελθὼν δὲ τῆς οἰκίας ἐνόμιζόν μοι δικαστήριον ἔσεσθαι μέγα καὶ ψῆφον ἀληθῆ τὸν μετὰ ταῦτα βίον καὶ τὸ φαίνεσθαι πάμπολυ τῶν τοῦ πατρὸς ἐγκλημάτων ἐκείνων ἀφεστηκότα καὶ περὶ τὰ κάλλιστα τῶν ἐπιτηδευμάτων ἐσπουδακότα καὶ τοῖς ἀρίστοις συνόντα. προεωρώμην δὲ καὶ τοιοῦτό τι καὶ ὑπώπτευον ἤδηἤδη Pellet: μὴ δὴ MSS. ὡς οὐ σφόδρα καθεστηκότος πατρὸςτοῦ πατρός (Dindorf, Jacobitz), F only, and mistakenly; cf. υἱοῦ. ἀδίκως ὀργίζεσθαι καὶ ἐγκλήματα ψευδῆ καθʼ υἱοῦ συντιθέναι· καὶ ἦσάν τινες οἱ μανίας ἀρχὴν ταῦτα εἶναι νομίζοντες καὶ ἀπειλὴν καὶ ἀκροβολισμὸν οὐκ ἐς μακρὰν ἐπιπεσουμένου τοῦ κακοῦ, μῖσος ἄλογον καὶ νόμον ἀπηνῆ καὶ βλασφημίας προχείρους καὶ δικαστήριον σκυθρωπὸν καὶ βοὴν καὶ ὀργὴν καὶ ὅλως χολῆς μεστὰ πάντα. διὸ δὴ τάχα μοι καὶ ἰατρικῆς δεήσειν ποτὲ προσεδόκων.

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ἀποδημήσας οὖν καὶ τοῖς εὐδοκιμωτάτοις τῶν ἐπὶ τῆς ἀλλοδαπῆς ἰατρῶν συγγενόμενος καὶ πόνῳ πολλῷ καὶ προθυμίᾳ λιπαρεῖ χρησάμενος ἐξέμαθον τὴν τέχνην. ἐπανελθὼν δὲ καταλαμβάνω τὸν πατέρα σαφῶς ἤδη μεμηνότα καὶ ὑπὸ τῶν ἐπιχωρίων ἰατρῶν ἀπεγνωσμένον, οὐκ ἐς βάθος ὁρώντων οὐδʼ ἀκριβῶς φυλοκρινούντων τὰς νόσους. πλὴν ὅπερ γε εἰκὸς ἦν ποιεῖν χρηστὸν υἱόν, οὔτε ἐμνησικάκησα τῆς ἀποκηρύξεως οὔτε μετάπεμπτος γενέσθαι περιέμεινα,· οὐδὲ γὰρ εἶχὸν τι αὐτῷ ἴδιον ἐγκαλεῖν, ἀλλὰ πάντα ἐκεῖνα ἦν ἀλλότρια τὰ ἁμαρτήματα καὶ ὥσπερ ἔφην ἤδη, τῆς νόσου. παρελθὼν οὖν ἄκλητος οὐκ εὐθὺς ἰασάμην οὐ γὰρ οὕτω ποιεῖν ἔθος ἐστὶν ἡμῖν οὐδὲ ταῦτα ἡ τέχνη παραινεῖ, ἀλλὰ πάντων πρῶτον τοῦτο διδασκόμεθα συνορᾶν εἴτε ἰάσιμόν ἐστι τὸ νόσημα εἴτε ἀνήκεστον καὶ ὑπερβεβηκὸς τοὺς ὅρους τῆς τέχνης. καὶ τηνικαῦτα, ἢν μὲν εὐμεταχείριστον ᾖ, ἐπιχειροῦμεν καὶ πᾶσαν σπουδὴν ἐσφερόμεθα σῶσαι τὸν νοσοῦντα· ἢν δὲ κεκρατηκὸς ἤδη καὶ νενικηκὸς τὸ πάθος ἴδωμεν, οὐδὲ τὴν ἀρχὴν προσαπτόμεθα, νόμον τινὰ παλαιὸν τῶν προπατόρων τῆς τέχνης ἰατρῶν φυλάττοντες, οἵ φασι μὴ δεῖν ἐπιχειρεῖν τοῖς κεκρατημένοις.

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ἀποδημήσας οὖν καὶ τοῖς εὐδοκιμωτάτοις τῶν ἐπὶ τῆς ἀλλοδαπῆς ἰατρῶν συγγενόμενος καὶ πόνῳ πολλῷ καὶ προθυμίᾳ λιπαρεῖ χρησάμενος ἐξέμαθον τὴν τέχνην. ἐπανελθὼν δὲ καταλαμβάνω τὸν πατέρα σαφῶς ἤδη μεμηνότα καὶ ὑπὸ τῶν ἐπιχωρίων ἰατρῶν ἀπεγνωσμένον, οὐκ ἐς βάθος ὁρώντων οὐδʼ ἀκριβῶς φυλοκρινούντωνφυλοκρινούντων ΓUΝ : φιλοκρινοέντων Ζ(ΒC) ; cf. Phal. Π,9. τὰς νόσους. πλὴν ὅπερ γε εἰκὸς ἦν ποιεῖν χρηστὸν υἱόν, οὔτε ἐμνησικάκησα τῆς ἀποκηρύξεως οὔτε μετάπεμπτος γενέσθαι περιέμεινα· οὐδὲ γὰρ εἶχόν τι αὐτῷ ἴδιον ἐγκαλεῖν, ἀλλὰ πάντα ἐκεῖνα ἦν ἀλλότρια τὰ ἁμαρτήματα καὶ ὥσπερ ἔφην ἤδη, τῆς νόσου. παρελθὼν οὖν ἄκλητος οὐκ εὐθὺς ἰασάμην· οὐ γὰρ οὕτω ποιεῖν ἔθος ἐστὶν ἡμῖν οὐδὲ ταῦτα ἡ τέχνη παραινεῖ, ἀλλὰ πάντων πρῶτον τοῦτο διδασκόμεθα συνορᾶν εἴτε ἰάσιμόν ἐστι τὸ νόσημα εἴτε ἀνήκεστον καὶ ὑπερβεβηκὸς τοὺς ὅρους τῆς τέχνης. καὶ τηνικαῦτα, ἢν μὲν εὐμεταχείριστον ᾖ, ἐπιχειροῦμεν καὶ πᾶσαν σπουδὴν ἐσφερόμεθα σῶσαι τὸν νοσοῦντα· ἢν δὲ κεκρατηκὸς ἤδη καὶ νενικηκὸς τὸ πάθος ἴδωμεν, οὐδὲ τὴν ἀρχὴν προσαπτόμεθα, νόμον τινὰ παλαιὸν τῶν προπατόρων τῆς τέχνης ἰατρῶν φυλάττοντες, οἵ φασι μὴ δεῖν ἐπιχειρεῖν τοῖς κεκρατημένοις.

ἰδὼν οὖν τὸν πατέρα ἔτι ἐντὸς τῆς ἐλπίδος καὶ τὸ πάθος οὐχ ὑπὲρ τὴν τέχνην, ἐπὶ πολὺ τηρήσας καὶ ἀκριβῶς ἐξετάσας ἕκαστα ἐπεχείρουν ἤδη καὶ τὸ φάρμακον τεθαρρηκότως ἐνέχεον, καίτοι πολλοὶ τῶν παρόντων ὑπώπτευον τὴν δόσιν καὶ τὴν ἴασιν διέβαλλον καὶ πρὸς κατηγορίας παρεσκευάζοντο.

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παρῆν δὲ καὶ ἡ μητρυιὰ φοβουμένη καὶ ἀπιστοῦσα, οὐ τῷ μισεῖν ἐμέ, ἀλλὰ τῷ δεδιέναι καὶ ἀκριβῶς εἰδέναι πονηρῶς ἐκεῖνον διακείμενον ἠπίστατο γὰρ μόνη τὰ πάντα συνοῦσα καὶ ὁμοδίαιτος τῇ νόσῳ. πλὴν ἀλλʼ ἔγωγε οὐδὲν ἀποδειλιάσας — ἠπιστάμην γὰρ οὐ ψευσόμενά με τὰ σημεῖα οὐδὲ προδώσουσαν τὴν τέχνην — ἐπῆγον τὴν ἴασιν ἐν καιρῷ τῆς ἐπιχειρήσεως, καίτοι κἀμοί τινες τῶν φίλων συνεβούλευον μὴ θρασύνεσθαι, μὴ καὶ διαβολήν τινα μείζω ἐνέγκῃ μοι τὸ ἀποτυχεῖν ὡς ἀμυνομένῳ τὸν πατέρα φαρμάκῳ καὶ μνησικακήσαντι ὧν ἐπεπόνθειν ὑπʼ αὐτοῦ.

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καὶ τὸ κεφάλαιον, σῶος μὲν οὗτος εὐθὺς ἦν καὶ ἐσωφρόνει πάλιν καὶ πάντα διεγίγνωσκεν οἱ παρόντες δὲ ἐθαύμαζον, ἐπῄνει δὲ καὶ ἡ μητρυιὰ καὶ φανερὰ πᾶσιν ἦν χαίρουσα κἀμοὶ εὐδοκιμοῦντι κἀκείνῳ σωφρονοῦντι. οὗτος δʼ οὖν μαρτυρεῖν γὰρ αὐτῷ ἔχω μήτε μελλήσας μήτε σύμβουλόν τινα περὶ τούτων προσλαβών, ἐπειδὴ τὸ πᾶν ἤκουσε τῶν παρόντων, ἔλυε μὲν τὴν ἀποκήρυξιν, υἱὸν δὲ ἐξ ὑπαρχῆς ἐποιεῖτό με, σωτῆρα καὶ εὐεργέτην ἀποκαλῶν καὶ ἀκριβῆ πεῖραν εἰληφέναι ὁμολογῶν καὶ περὶ τῶν ἔμπροσθεν ἐκείνων ἀπολογούμενος. τοῦτο γενόμενον εὔφραινε μὲν πολλούς, ὅσοι παρῆσαν χρηστοί, ἐλύπει δὲ ἐκείνους ὅσοις ἀποκήρυξις υἱοῦ ἡδίων ἀναλήψεως. εἶδον γοῦν τότε οὐ πάντας ὁμοίως ἡδομένους τῷ πράγματι, ἀλλʼ εὐθύς τινος καὶ χρόαν τρεπομένην καὶ βλέμμα τεταραγμένον καὶ πρόσωπον ὠργισμένον, οἷον ἐκ φθόνου καὶ μίσους γίνεται.

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παρῆν δὲ καὶ ἡ μητρυιὰ φοβουμένη καὶ ἀπιστοῦσα, οὐ τῷ μισεῖν ἐμέ, ἀλλὰ τῷ δεδιέναι καὶ ἀκριβῶς εἰδέναι πονηρῶς ἐκεῖνον διακείμενον· ἠπίστατο γὰρ μόνη τὰ πάντα συνοῦσα καὶ ὁμοδίαιτος τῇ νόσῳ. πλὴν ἀλλʼ ἔγωγε οὐδὲν ἀποδειλιάσας — ἠπιστάμην γὰρ οὐ ψευσόμενά με τὰ σημεῖα οὐδὲ προδώσουσαν τὴν τέχνην — ἐπῆγον τὴν ἴασιν ἐν καιρῷ τῆς ἐπιχειρήσεως, καίτοι κἀμοί τινες τῶν φίλων συνεβούλευον μὴ θρασύνεσθαι, μὴ καὶ διαβολήν τινα μείζω ἐνέγκῃ μοι τὸ ἀποτυχεῖν ὡς ἀμυνομένῳ τὸν πατέρα φαρμάκῳ καὶ μνησικακήσαντι ὧν ἐπεπόνθειν ὑπʼ αὐτοῦ.

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καὶ τὸ κεφάλαιον, σῶος μὲν οὗτος εὐθὺς ἦν καὶ ἐσωφρόνει πάλιν καὶ πάντα διεγίγνωσκεν· οἱ παρόντες δὲ ἐθαύμαζον, ἐπῄνει δὲ καὶ ἡ μητρυιὰ καὶ φανερὰ πᾶσιν ἦν χαίρουσα κἀμοὶ εὐδοκιμοῦντι κἀκείνῳ σωφρονοῦντι. οὗτος δʼ οὖν (μαρτυρεῖν γὰρ αὐτῷ ἔχω) μήτε μελλήσας μήτε σύμβουλόν τινα περὶ τούτων προσλαβών, ἐπειδὴ τὸ πᾶν ἤκουσε τῶν παρόντων, ἔλυε μὲν τὴν ἀποκήρυξιν, υἱὸν δὲ ἐξ ὑπαρχῆς ἐποιεῖτό με, σωτῆρα καὶ εὐεργέτην ἀποκαλῶν καὶ ἀκριβῆ πεῖραν εἰληφέναι ὁμολογῶν καὶ περὶ τῶν ἔμπροσθεν ἐκείνων ἀπολογούμενος. τοῦτο γενόμενον εὔφραινε μὲν πολλούς, ὅσοι παρῆσαν χρηστοί, ἐλύπει δὲ ἐκείνους ὅσοις ἀποκήρυξις υἱοῦ ἡδίων ἀναλήψεως. εἶδον γοῦν τότε οὐ πάντας ὁμοίως ἡδομένους τῷ πράγματι, ἀλλʼ εὐθύς τινος καὶ χρόαν τρεπομένην καὶ βλέμμα τεταραγμένον καὶ πρόσωπον ὠργισμένον, οἷον ἐκ φθόνου καὶ μίσους γίνεται.

ἡμεῖς μὲν οὖν, ὡς τὸ εἰκός, ἐν εὐφροσύναις καὶ θυμηδίαις ἦμεν, ἀλλήλους ἀπειληφότες·

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ἡ μητρυιὰ δὲ μετὰ μικρὸν εὐθὺς νοσεῖν ἤρξατο νόσον, ὦ ἄνδρες δικασταί, χαλεπὴν καὶ παράλογον ἀρχόμενον γὰρ εὐθὺς τὸ δεινὸν παρεφύλαξα. οὐ γὰρ ἁπλοῦν οὐδὲ ἐπιπόλαιον τῆς μανίας τὸ εἶδος, ἀλλά τι παλαιὸν ὑποικουροῦν ἐν τῇ ψυχῇ κακὸν ἀπέρρηξε καὶ ἐς τοὐμφανὲς ἐξενίκησε. πολλὰ μὲν οὖν καὶ ἄλλα ἡμῖν ἐστι σημεῖα τῶν ἀνιάτως μεμηνότων, ἓν δὲ ἐκεῖνο καινὸν ἐπὶ τῆς γυναικὸς ταύτης παρεφύλαξα· πρὸς μὲν γὰρ τοὺς ἄλλους ἡμερωτέρα καὶ πραεῖά ἐστι καὶ παρόντων εἰρήνην ἄγει ἡ νόσος, ἂν δέ τινα ἰατρὸν ἴδῃ καὶ τοῦτʼ ἀκούσῃ μόνον, κατʼ ἐκείνου μάλιστα παροξύνεται, ὅπερ καὶ αὐτὸ τοῦ πονηρῶς καὶ ἀνηκέστως ἔχειν ἐστὶ τεκμήριον.

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ἡ μητρυιὰ δὲ μετὰ μικρὸν εὐθὺς νοσεῖν ἤρξατο νόσον, ὦ ἄνδρες δικασταί, χαλεπὴν καὶ παράλογον· ἀρχόμενον γὰρ εὐθὺς τὸ δεινὸν παρεφύλαξα.παρεφύλαξα (CM)AF: παρεφυλάξατο ΓΝΖUB. οὐ γὰρ ἁπλοῦν οὐδὲ ἐπιπόλαιον τῆς μανίας τὸ εἶδος, ἀλλά τι παλαιὸν ὑποικουροῦν ἐν τῇ ψυχῇ κακὸν ἀπέρρηξε καὶ ἐς τοὐμφανὲς ἐξενίκησε. πολλὰ μὲν οὖν καὶ ἄλλα ἡμῖν ἐστι σημεῖα τῶν ἀνιάτως μεμηνότων, ἓν δὲ ἐκεῖνο καινὸν ἐπὶ τῆς γυναικὸς ταύτης παρεφύλαξα· πρὸς μὲν γὰρ τοὺς ἄλλους ἡμερωτέρα καὶ πραεῖά ἐστι καὶ παρόντων εἰρήνην ἄγει ἡ νόσος, ἂν δέ τινα ἰατρὸν ἴδῃ καὶ τοῦτʼ ἀκούσῃ μόνον, κατʼ ἐκείνου μάλιστα παροξύνεται, ὅπερ καὶ αὐτὸ τοῦ πονηρῶς καὶ ἀνηκέστως ἔχειν ἐστὶ τεκμήριον.

ταῦτα ὁρῶν ἐγὼ μὲν ἠνιώμην καὶ τὴν γυναῖκα ᾤκτειρον ἀξίαν οὖσαν καὶ παρὰ τὸ προσῆκον δυστυχοῦσαν.

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ὁ πατὴρ δὲ ὑπὸ ἰδιωτείας οὐ γὰρ οἶδεν οὔτε ἀρχὴν τοῦ κατέχοντος κακοῦ οὔτε τὴν αἰτίαν οὔτε τὸ μέτρον τοῦ πάθους ἐκέλευεν ἰᾶσθαι καὶ τὸ ὅμοιον ἐκχέαι φάρμακον οἴεται γὰρ ἓν εἶναι μανίας εἶδος καὶ μίαν τὴν νόσον καὶ τἀρρώστημα ταὐτὸν καὶ παραπλησίαν τὴν θεραπείαν δεχόμενον. ἐπεὶ δέ, ὅπερ ἀληθέστατον, ἀδύνατον εἶναί φημι σώζεσθαι τὴν γυναῖκα καὶ ἡττῆσθαι ὑπὸ τῆς νόσου ὁμολογῶ, ἀγανακτεῖ καὶ ὀργίζεται καί φησιν ἑκόντα καθυφίεσθαι καὶ προδιδόναι τὴν ἄνθρωπον, ἐγκαλῶν ἐμοὶ τὴν ἀσθένειαν τῆς τέχνης. καὶ πάσχει μὲν σύνηθες τοῖς λυπουμένοις· ὀργίζονται γοῦν ἅπαντες τοῖς μετὰ παρρησίας τἀληθῆ λέγουσιν. πλὴν ἔγωγε ὡς ἂν οἷός τε ὦ δικαιολογήσομαι πρὸς αὐτὸν καὶ ὑπὲρ ἐμαυτοῦ καὶ τῆς τέχνης.

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ὁ πατὴρ δὲ ὑπὸ ἰδιωτείας (οὐ γὰρ οἶδεν οὔτε ἀρχὴν τοῦ κατέχοντος κακοῦ οὔτε τὴν αἰτίαν οὔτε τὸ μέτρον τοῦ πάθους) ἐκέλευεν ἰᾶσθαι καὶ τὸ ὅμοιον ἐκχέαι φάρμακον· οἴεταιοἴεται ΓUZCM : ᾤετο BN, edd. γὰρ ἓν εἶναι μανίας εἶδος καὶ μίαν τὴν νόσον καὶ τἀρρώστημα ταὐτὸν καὶ παραπλησίαν τὴν θεραπείαν δεχόμενον.ἐνδεχόμενον BC. ἐπεὶ δέ, ὅπερ ἀληθέστατον, ἀδύνατον εἶναί φημι σώζεσθαι τὴν γυναῖκα καὶ ἡττῆσθαι ὑπὸ τῆς νόσου ὁμολογῶ, ἀγανακτεῖ καὶ ὀργίζεται καί φησιν ἑκόντα καθυφίεσθαι καὶ προδιδόναι τὴν ἄνθρωπον, ἐγκαλῶν ἐμοὶ τὴν ἀσθένειαν τῆς τέχνης. καὶ πάσχει μὲν σύνηθες τοῖς λυπουμένοις· ὀργίζονται γοῦν ἅπαντες τοῖς μετὰ παρρησίας τἀληθῆ λέγουσιν. πλὴν ἔγωγε ὡς ἂν οἷός τε ὦ δικαιολογήσομαι πρὸς αὐτὸν καὶ ὑπὲρ ἐμαυτοῦ καὶ τῆς τέχνης.

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καὶ πρῶτόν γε ἀπὸ τοῦ νόμου ἄρξομαι καθʼ ὃν οὗτός με ἀποκηρῦξαι βούλεται, ἵνʼ εἰδῇ οὐκέθʼ ὁμοίαν οὖσαν αὐτῷ νῦν τε καὶ πρότερον τὴν ἐξουσίαν. οὐ γὰρ ἅπασιν, ὦ πάτερ, ὁ νομοθέτης οὐδὲ πάντας υἱέας οὐδὲ ὁσάκις ἂν ἐθέλωσιν ἀποκηρύττειν συγκεχώρηκεν οὐδʼ ἐπὶ πάσαις αἰτίαις, ἀλλʼ ὥσπερ τοῖς πατράσιν τὰ τηλικαῦτα ὀργίζεσθαι ἐφῆκεν, οὕτω καὶ τῶν παίδων προὐνόησεν, ὡς μὴ ἀδίκως αὐτὸ πάσχωσιν καὶ διὰ τοῦτο οὐκ ἐλευθέραν ἐφῆκε γίγνεσθαι οὐδὲ ἄκριτον τὴν τιμωρίαν, ἀλλʼ ἐς δικαστήριον ἐκάλεσε καὶ δοκιμαστὰς ἐκάθισε τοὺς μήτε πρὸς ὀργὴν μήτε διαβολὴν τὸ δίκαιον κρινοῦντας. ᾔδει γὰρ πολλοῖς πολλάκις ἀλόγους αἰτίας ὀργῆς παρισταμένας, καὶ τὸν μὲν ψευδεῖ τινι διαβολῇ πειθόμενον, τὸν δὲ οἰκέτῃ πιστεύοντα ἢ γυναίῳ ἐχθρῷ. οὔκουν ἡγεῖτο ἀδίκαστον γίγνεσθαι τὸ πρᾶγμα οὐδʼ ἐξ ἐρήμης τοὺς παῖδας εὐθὺς ἁλίσκεσθαι, ἀλλὰ καὶ ὕδωρ ἐγχεῖται καὶ λόγος ἀποδίδοται καὶ ἀνεξέταστον οὐδὲν καταλείπεται.

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καὶ πρῶτόν γε ἀπὸ τοῦ νόμου ἄρξομαι καθʼ ὃν οὗτός με ἀποκηρῦξαι βούλεται, ἵνʼ εἰδῇ οὐκέθʼ ὁμοίαν οὖσαν αὐτῷ νῦν τε καὶ πρότερον τὴν ἐξουσίαν. οὐ γὰρ ἅπασιν, ὦ πάτερ, ὁ νομοθέτης οὐδὲ πάντας υἱέας οὐδὲ ὁσάκις ἂν ἐθέλωσιν ἀποκηρύττειν συγκεχώρηκεν οὐδʼ ἐπὶ πάσαις αἰτίαις, ἀλλʼ ὥσπερ τοῖς πατράσιν τὰ τηλικαῦτα ὀργίζεσθαι ἐφῆκεν, οὕτω καὶ τῶν παίδων προὐνόησεν, ὡς μὴ ἀδίκως αὐτὸ πάσχωσιν· καὶ διὰ τοῦτο οὐκ ἐλευθέραν ἐφῆκε γίγνεσθαι οὐδὲ ἄκριτον τὴν τιμωρίαν, ἀλλʼ ἐς δικαστήριον ἐκάλεσε καὶ δοκιμαστὰς ἐκάθισε τοὺς μήτε πρὸς ὀργὴν μήτε διαβολὴνδιαβολὴν ΓUΝ(Β): πρὸς διαβολὴν ΖCMF. τὸ δίκαιον κρινοῦντας. ᾔδει γὰρ πολλοῖς πολλάκις ἀλόγους αἰτίας ὀργῆς παρισταμένας, καὶ τὸν μὲν ψευδεῖ τινι διαβολῇ πειθόμενον, τὸν δὲ οἰκέτῃ πιστεύοντα ἢ γυναίῳ ἐχθρῷ. οὔκουν ἡγεῖτο ἀδίκαστον γίγνεσθαι τὸ πρᾶγμα οὐδʼ ἐξ ἐρήμης τοὺς παῖδας εὐθὺς ἁλίσκεσθαι, ἀλλὰ καὶ ὕδωρ ἐγχεῖται καὶ λόγος ἀποδίδοται καὶ ἀνεξέταστον οὐδὲν καταλείπεται.

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ἐπεὶ τοίνυν ἔξεστιν, καὶ τοῦ μὲν ἐγκαλεῖν μόνου ὁ πατὴρ κύριος, τοῦ κρῖναι δὲ εἰ εὔλογα αἰτιᾶται ὑμεῖς οἱ δικάζοντες, αὐτὸ μὲν ὅ μοι ἐπιφέρει καὶ ἐφʼ ᾧ νῦν ἀγανακτεῖ μηδέπω σκοπεῖτε, πρότερον δὲ ἐκεῖνο ἐξετάσατε, εἰ ἔτι δοτέον ἀποκηρύττειν αὐτῷ ἅπαξ ἀποκηρύξαντι καὶ χρησαμένῳ τῇ παρὰ τοῦ νόμου ἐξουσίᾳ καὶ ἀποπληρώσαντι τὴν πατρικὴν ταύτην δυναστείαν, εἶτʼ αὖθις ἀναλαβόντι καὶ λύσαντι τὴν ἀποκήρυξιν. ἐγὼ μὲν γὰρ ἀδικώτατον εἶναί φημι τὸ τοιοῦτον, ἀπεράντους γίνεσθαι καὶ τῶν παίδων τὰς τιμωρίας καὶ πολλὰς τὰς καταδίκας καὶ τὸν φόβον ἀΐδιον καὶ τὸν νόμον ἄρτι μὲν συνοργίζεσθαι, μετὰ μικρὸν δὲ λύεσθαι, καὶ πάλιν ὁμοίως ἰσχυρὸν εἶναι, καὶ ὅλως ἄνω καὶ κάτω στρέφεσθαι τὰ δίκαια πρὸς τὸ ἐπὶ καιροῦ δοκοῦν πατράσιν. ἀλλὰ τὸ μὲν πρῶτον ἄξιον ἐφιέναι καὶ ἀγανακτοῦντι συναγανακτεῖν καὶ κύριον τῆς τιμωρίας ποιεῖν τὸν γεγεννηκότα· ἢν δὲ ἅπαξ ἀναλώσῃ τὴν ἐξουσίαν καὶ καταχρήσηται τῷ νόμῳ καὶ ἐμπλησθῇ τῆς ὀργῆς, εἶτα μετὰ ταῦτα ἀναλάβῃ, χρηστὸν εἶναι μεταπεισθείς, ἐπὶ τούτων ἀνάγκη μένειν καὶ μηκέτι μεταπηδᾶν μηδὲ μεταβουλεύεσθαι μηδὲ μεταποιεῖν τὴν κρίσιν.

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τοῦ μὲν γὰρ τὸν γεννηθέντα πονηρὸν ἢ χρηστὸν ἀποβήσεσθαι οὐδέν, οἶμαι, γνώρισμα ἦν, καὶ διὰ τοῦτο τοὺς ἀναξίους τοῦ γένους παραιτεῖσθαι συγκεχώρηται τοῖς ὅτε ἠγνόουν ἀναθρεψαμένοις.

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ἐπεὶ τοίνυν ἔξεστιν, καὶ τοῦ μὲν ἐγκαλεῖν μόνου ὁ πατὴρ κύριος, τοῦ κρῖναι δὲ εἰ εὔλογα αἰτιᾶται ὑμεῖς οἱ δικάζοντες, αὐτὸ μὲν ὅ μοι ἐπιφέρει καὶ ἐφʼ ᾧ νῦν ἀγανακτεῖ μηδέπω σκοπεῖτε, πρότερον δὲ ἐκεῖνο ἐξετάσατε, εἰ ἔτι δοτέον ἀποκηρύττειν αὐτῷ ἅπαξ ἀποκηρύξαντι καὶ χρησαμένῳ τῇ παρὰ τοῦ νόμου ἐξουσίᾳ καὶ ἀποπληρώσαντι τὴν πατρικὴν ταύτην δυναστείαν, εἶτʼ αὖθις ἀναλαβόντι καὶ λύσαντι τὴν ἀποκήρυξιν. ἐγὼ μὲν γὰρ ἀδικώτατον εἶναί φημι τὸ τοιοῦτον, ἀπεράντους γίνεσθαι καὶκαὶ ΓUZNB: κατὰ (C)A, not in F. τῶν παίδων τὰς τιμωρίας καὶ πολλὰς τὰς καταδίκας καὶ τὸν φόβον ἀΐδιον καὶ τὸν νόμον ἄρτι μὲν συνοργίζεσθαι, μετὰ μικρὸν δὲ λύεσθαι, καὶ πάλιν ὁμοίως ἰσχυρὸν εἶναι, καὶ ὅλως ἄνω καὶ κάτω στρέφεσθαι τὰ δίκαια πρὸς τὸ ἐπὶ καιροῦ δοκοῦν πατράσιν. ἀλλὰ τὸ μὲν πρῶτον ἄξιον ἐφιέναι καὶ ἀγανακτοῦντι συναγανακτεῖν καὶ κύριον τῆς τιμωρίας ποιεῖν τὸν γεγεννηκότα· ἢν δὲ ἅπαξ ἀναλώσῃ τὴν ἐξουσίαν καὶ καταχρήσηται τῷ νόμῳ καὶ ἐμπλησθῇ τῆς ὀργῆς, εἶτα μετὰ ταῦτα ἀναλάβῃ, χρηστὸν εἶναι μεταπεισθείς, ἐπὶ τούτων ἀνάγκη μένεινμένειν Ν(Fritsache): μὲν μένειν ΓUZ cett.; cf. p.494, n. 1. καὶ μηκέτι μεταπηδᾶν μηδὲ μεταβουλεύεσθαι μηδὲ μεταποιεῖν τὴν κρίσιν.

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τοῦτοῦ Ν(CΜ): τοῦτο ΓUΖB. μὲν γὰρ τὸν γεννηθέντα πονηρὸν ἢ χρηστὸν ἀποβήσεσθαι οὐδέν, οἶμαι, γνώρισμα ἦν, καὶ διὰ τοῦτο τοὺς ἀναξίους τοῦ γένους παραιτεῖσθαι συγκεχώρηται τοῖς ὅτε ἠγνόουν ἀναθρεψαμένοις.

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ὅταν δὲ μὴ κατʼ ἀνάγκην ἀλλʼ ἐπʼ ἐξουσίας αὐτός τις ἀφʼ ἑαυτοῦ καὶ δοκιμάσας ἀναλάβῃ, τίς ἔτι μηχανὴ μεταβάλλεσθαι, ἢ τίς ἔτι χρῆσις ὑπόλοιπος τοῦ νόμου; φαίη γὰρ ἂν πρὸς σὲ ὁ νομοθέτης, εἰ πονηρὸς οὗτος ἦν καὶ τοῦ ἀποκηρυχθῆναι ἄξιος, τί παθὼν ἀνεκάλεις; τί δʼ αὖθις ἐπανῆγες ἐς τὴν οἰκίαν; τί δʼ ἔλυες τὸν νόμον; ἐλεύθερος γὰρ ἦσθα καὶ τοῦ μὴ ποιεῖν ταῦτα κύριος. οὐ γὰρ δὴ ἐντρυφᾶν σοι δοτέον τοῖς νόμοις οὐδὲ πρὸς τὰς σὰς μεταβολὰς συνάγεσθαι τὰ δικαστήρια, οὐδὲ ἄρτι μὲν λύεσθαι ἄρτι δὲ κυρίους εἶναι τοὺς νόμους καὶ τοὺς δικαστὰς καθῆσθαι μάρτυρας, μᾶλλον δὲ ὑπηρέτας, τῶν σοὶ δοκούντων, ὁτὲ μὲν κολάζοντας ὁτὲ δὲ διαλλάττοντας, ὁπόταν σοι δοκῇ. ἅπαξ γεγέννηκας, ἅπαξ ἀνατέτραφας, ἅπαξ καὶ τὸ ἀποκηρύττειν ἀντὶ τούτων ἔχεις, καὶ τότε, ἢν δικαίως αὐτὸ ποιεῖν δοκῇς· τὸ δʼ ἄπαυστον τοῦτο καὶ ἀΐδιον καὶ πολὺ ῥᾴδιον μεῖζον ἤδη τῆς πατρικῆς ἐστιν ἐξουσίας.

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ὅταν δὲ μὴ κατʼ ἀνάγκην ἀλλʼ ἐπʼ ἐξουσίας αὐτός τις ἀφʼ ἑαυτοῦἀφ᾽ ἑαυτοῦ Schaefer : ὑφ᾽ ἑαυτοῦ MSS. καὶ δοκιμάσας ἀναλάβῃ, τίς ἔτι μηχανὴ μεταβάλλεσθαι, ἢ τίς ἔτι χρῆσις ὑπόλοιπος τοῦ νόμου; φαίη γὰρ ἂν πρὸς σὲ ὁ νομοθέτης, εἰ πονηρὸς οὗτος ἦν καὶ τοῦ ἀποκηρυχθῆναι ἄξιος, τί παθὼν ἀνεκάλεις; τί δʼ αὖθις ἐπανῆγες ἐς τὴν οἰκίαν; τί δʼ ἔλυες τὸν νόμον; ἐλεύθερος γὰρ ἦσθα καὶ τοῦ μὴ ποιεῖν ταῦτα κύριος. οὐ γὰρ δὴ ἐντρυφᾶν σοι δοτέον τοῖς νόμοις οὐδὲ πρὸς τὰς σὰς μεταβολὰς συνάγεσθαι τὰ δικαστήρια, οὐδὲ ἄρτι μὲν λύεσθαι ἄρτι δὲ κυρίους εἶναι τοὺς νόμους καὶ τοὺς δικαστὰς καθῆσθαι μάρτυρας, μᾶλλον δὲ ὑπηρέτας, τῶν σοὶ δοκούντων, ὁτὲ μὲν κολάζοντας ὁτὲ δὲ διαλλάττοντας, ὁπόταν σοι δοκῇ. ἅπαξ γεγέννηκας, ἅπαξ ἀνατέτραφας, ἅπαξ καὶ τὸ ἀποκηρύττειν ἀντὶ τούτων ἔχεις, καὶ τότε, ἢν δικαίως αὐτὸ ποιεῖν δοκῇς· τὸ δʼ ἄπαυστον τοῦτο καὶ ἀΐδιον καὶ πολὺ ῥᾴδιονπολὺ ῥᾴδιον ΓΖ: πολὺ καὶ ῥᾴδιον other ΜSS.: cf. Mer., 9, 3, πολὺ ἀφόρητος. μεῖζον ἤδη τῆς πατρικῆς ἐστιν ἐξουσίας.

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μὴ δή, πρὸς Διός, ὦ ἄνδρες δικασταί, συγχωρήσητε αὐτῷ ἑκούσιον τὴν ἀνάληψιν πεποιημένῳ καὶ λύσαντι τὴν γνῶσιν τοῦ πάλαι δικαστηρίου καὶ ἀκυρώσαντι τὴν ὀργὴν αὖθις τὴν αὐτὴν τιμωρίαν ἀνακαλεῖν καὶ ἐπὶ τὴν ἐξουσίαν τὴν πατρικὴν ἀνατρέχειν, ἧς ἔξωρος ἤδη καὶ ἕωλος ἡ προθεσμία καὶ μόνῳ τούτῳ ἄκυρος καὶ προδεδαπανημένη. ὁρᾶτε γάρ που καὶ ἐν τοῖς ἄλλοις δικαστηρίοις ὡς ἀπὸ μὲν τῶν κλήρῳ λαχόντων δικαστῶν, ἤν τις ἄδικον οἴηται γεγενῆσθαι τὴν κρίσιν, δίδωσιν ὁ νόμος ἐς ἕτερον ἐφεῖναι δικαστήριον ἢν δέ τινες ἑκόντες αὐτοὶ σύνθωνται δικαστὰς καὶ προελόμενοι ἐπιτρέψωσιν διαιτᾶν, οὐκέτι. οἷς γὰρ ἐξῆν μηδὲ τὴν ἀρχὴν ἐμμένειν, εἰ τούτους τις αὐθαίρετος εἵλετο, στέργειν ἐστὶ δίκαιος τοῖς ἐγνωσμένοις. οὕτω δὴ καὶ σύ, ὃν ἐξῆν μηκέτʼ ἀναλαμβάνειν εἴ ἀνάξιος ἐδόκει τοῦ γένους, τοῦτον εἰ χρηστὸν ἡγησάμενος εἶναι πάλιν ἀνείληφας, οὐκέτʼ ἀποκηρύττειν ἕξεις· ὅτι γὰρ οὐκ ἄξιος αὖθις παθεῖν ταῦτα, ὑπʼ αὐτοῦ σοῦ μεμαρτύρηται καὶ χρηστὸς ἤδη ἀνωμολόγηται. ἀμετανόητον οὖν τὴν ἀνάληψιν καὶ τὴν διαλλαγὴν βέβαιον εἶναι προσήκει μετὰ κρίσιν οὕτω πολλὴν καὶ δύο δικαστήρια, ἓν μὲν τὸ πρῶτον, ἐφʼ οὗ παρῃτήσω, δεύτερον δὲ τὸ σόν, ὅτε μετεβουλεύσω καὶ ἀνάδαστον ἐποίησας· τὰ πρότερον ἐγνωσμένα λύσας βεβαιοῖς τὰ μετʼ ἐκεῖνα βεβουλευμένα. μένε τοίνυν ἐπὶ τῶν τελευταίων καὶ φύλαττε τὴν σαυτοῦ κρίσιν· πατέρα σε εἶναι δεῖ· τοῦτο γὰρ ἔδοξέ σοι, τοῦτʼ ἐδοκίμασας, τοῦτʼ ἐκύρωσας.

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μὴ δή, πρὸς Διός, ὦ ἄνδρες δικασταί, συγχωρήσητε αὐτῷ ἑκούσιον τὴν ἀνάληψιν πεποιημένῳ καὶ λύσαντι τὴν γνῶσιν τοῦ πάλαι δικαστηρίου καὶ ἀκυρώσαντι τὴν ὀργὴν αὖθις τὴναὖθις ἐπὶ τὴν ΜSS.: ἐπὶ excised by Fritzsche. αὐτὴν τιμωρίαν ἀνακαλεῖν καὶ ἐπὶ τὴν ἐξουσίαν τὴν πατρικὴν ἀνατρέχειν, ἧς ἔξωρος ἤδη καὶ ἕωλος ἡ προθεσμία καὶ μόνῳ τούτῳ ἄκυρος καὶ προδεδαπανημένη. ὁρᾶτε γάρ που καὶ ἐν τοῖς ἄλλοις δικαστηρίοις ὡς ἀπὸ μὲν τῶν κλήρῳ λαχόντων δικαστῶν, ἤν τις ἄδικον οἴηται γεγενῆσθαι τὴν κρίσιν, δίδωσιν ὁ νόμος ἐς ἕτερον ἐφεῖναι δικαστήριον· ἢν δέ τινες ἑκόντες αὐτοὶ σύνθωνται δικαστὰς καὶ προελόμενοι ἐπιτρέψωσιν διαιτᾶν, οὐκέτι. οἷς γὰρ ἐξῆν μηδὲ τὴν ἀρχὴν ἐμμένειν,ἐμμένειν The sense seems to require ἐπιτρέψαι. εἰ τούτους τις αὐθαίρετος εἵλετο, στέργειν ἐστὶ δίκαιος τοῖς ἐγνωσμένοις. οὕτω δὴ καὶ σύ, ὃν ἐξῆν μηκέτʼ ἀναλαμβάνειν εἰ ἀνάξιοςεἰ ἀνάξιος Ν: εἰ μὴ ἀνάξιος οἴμοι MSS. ἐδόκει τοῦ γένους, τοῦτον εἰ χρηστὸν ἡγησάμενος εἶναι πάλιν ἀνείληφας, οὐκέτʼ ἀποκηρύττειν ἕξεις· ὅτι γὰρ οὐκ ἄξιος αὖθις παθεῖν ταῦτα, ὑπʼ αὐτοῦ σοῦ μεμαρτύρηται καὶ χρηστὸς ἤδη ἀνωμολόγηται. ἀμετανόητον οὖν τὴν ἀνάληψιν καὶ τὴν διαλλαγὴν βέβαιον εἶναι προσήκει μετὰ κρίσιν οὕτω πολλὴν καὶ δύο δικαστήρια, ἓν μὲνμὲν N(BCM): μὲν εἰ ΓΖ, μένει U. τὸ πρῶτον, ἐφʼ οὗ παρῃτήσω, δεύτερον δὲ τὸ σόν, ὅτε μετεβουλεύσω καὶ ἀνάδαστον ἐποίησας· τὰ πρότερον ἐγνωσμένα λύσας βεβαιοῖς τὰ μετʼ ἐκεῖνα βεβουλευμένα. μένε τοίνυν ἐπὶ τῶν τελευταίων καὶ φύλαττε τὴν σαυτοῦ κρίσιν· πατέρα σε εἶναι δεῖ· τοῦτο γὰρ ἔδοξέ σοι, τοῦτʼ ἐδοκίμασας, τοῦτʼ ἐκύρωσας.

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ἐγὼ μὲν οὐδʼ εἰ μὴ φύσει παῖς ἦν, θέμενος δὲ ἀποκηρύττειν ἤθελες, ἐξεῖναι ἄν σοι ᾠόμην· ὃ γὰρ τὴν ἀρχὴν μὴ ποιεῖν δυνατὸν ἦν, τοῦτʼ ἄδικον λύειν ἅπαξ γενόμενον. τὸν δὲ καὶ φύσει καὶ αὖθις προαιρέσει καὶ γνώμῃ ἐσπεποιημένον, πῶς εὔλογον αὖθις ἀπωθεῖσθαι καὶ πολλάκις τῆς μιᾶς οἰκειότητος ἀποστερεῖν; εἰ δʼ οἰκέτης ὢν ἐτύγχανον, καὶ τὸ μὲν πρῶτον πονηρὸν οἰόμενος ἐπέδησας, μεταπεισθεὶς δʼ ὡς οὐδὲν ἠδίκουν ἐλεύθερον ἀφῆκας εἶναι, ἆρʼ ἄν σοι πρὸς καιρὸν ὀργισθέντι αὖθις ἐξῆν ἐς τὴν ὁμοίαν δουλείαν ἐπανάγειν; οὐδαμῶς. τὰ γὰρ τοιαῦτα βέβαια καὶ διὰ παντὸς κύρια ὑπάρχειν οἱ νόμοι ἀξιοῦσιν.

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ἐγὼ μὲν οὐδʼ εἰ μὴ φύσει παῖς ἦν, θέμενος δὲ ἀποκηρύττειν ἤθελες, ἐξεῖναι ἄν σοι ᾠόμην· ὃ γὰρ τὴν ἀρχὴν μὴ ποιεῖν δυνατὸν ἦν, τοῦτʼ ἄδικον λύειν ἅπαξ γενόμενον. τὸν δὲ καὶ φύσει καὶ αὖθις προαιρέσει καὶ γνώμῃ ἐσπεποιημένον, πῶς εὔλογον αὖθις ἀπωθεῖσθαι καὶ πολλάκις τῆς μιᾶς οἰκειότητος ἀποστερεῖν; εἰ δʼ οἰκέτης ὢν ἐτύγχανον, καὶ τὸ μὲν πρῶτον πονηρὸν οἰόμενος ἐπέδησας, μεταπεισθεὶς δὲ ὡς οὐδὲν ἠδίκουν ἐλεύθερον ἀφῆκας εἶναι, ἆρʼ ἄν σοι πρὸς καιρὸν ὀργισθέντι αὖθις ἐξῆν ἐς τὴν ὁμοίαν δουλείαν ἐπανάγειν; οὐδαμῶς. τὰ γὰρ τοιαῦτα βέβαια καὶ διὰ παντὸς κύρια ὑπάρχειν οἱ νόμοι ἀξιοῦσιν.

ὑπὲρ μὲν οὖν τοῦ μηκέτι ἐξεῖναι τούτῳ ἀποκηρύττειν ὃν ἅπαξ ἀποκηρύξας ἑκὼν ἀνέλαβεν ἔτι πολλὰ εἰπεῖν ἔχων ὅμως παύσομαι.

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σκέψασθε δὲ ἤδη ὅντινα ὄντα καὶ ἀποκηρύττειν καὶ οὐ δή που τοῦτό φημι, ὡς τότε μὲν ἰδιώτην, νῦν δὲ ἰατρόν οὐδὲν γὰρ ἂν πρός τοῦτο ἡ τέχνη συναγωνίσαιτο· οὐδʼ ὅτι τότε μὲν νέον, νῦν δὲ ἤδη καὶ προβεβηκότα καὶ τὸ πιστὸν τοῦ μηδὲν ἀδικῆσαι ἂν παρὰ τῆς ἡλικίας ἔχοντα· μικρὸν γάρ ἴσως καὶ τοῦτο. ἀλλὰ τότε μέν, εἰ καὶ μηδὲν ἠδικημένος, ὡς ἂν ἔγωγε φαίην, ἀλλʼ οὐδὲ εὖ πεπονθὼς παρῃτεῖτο τῆς οἰκίας, νῦν δὲ σωτῆρα ἔναγχος καὶ εὐεργέτην γεγενημένον. οὗ τί γένοιτʼ ἂν ἀχαριστότερον, σωθέντα διʼ ἐμὲ καὶ τηλικοῦτον κίνδυνον διαπεφευγότα τοῖς τοιούτοις εὐθὺς ἀμείβεσθαι, τῆς θεραπείας ἐκείνης οὐδένα, λόγον ἔχοντα, ἀλλʼ οὕτω ῥᾳδίως ἐπιλελῆσθαι καὶ ἐπὶ τὴν ἐρημίαν ἐλαύνειν τὸν ἐφησθέντʼ ἂν δικαίως ἐφʼ οἷς ἀδίκως ἐξεβέβλητο, μὴ μόνον δʼ οὐ μνησικακήσαντα, ἀλλὰ καὶ σώσαντα καὶ σωφρονεῖν παρασκευάσαντα;

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σκέψασθε δὲ ἤδη ὅντινα ὄντα καὶ ἀποκηρύξει·ἀποκηρύξει· MSS. have με either after ὄντα (A) or after ἀποκηρύξει: it is better out. καὶ οὐ δή που τοῦτό φημι, ὡς τότε μὲν ἰδιώτην, νῦν δὲ ἰατρόν· οὐδὲν γὰρ ἂν πρὸς τοῦτο ἡ τέχνη συναγωνίσαιτο· οὐδʼ ὅτι τότε μὲν νέον, νῦν δὲ ἤδη καὶ προβεβηκότα καὶ τὸ πιστὸν τοῦ μηδὲν ἀδικῆσαι ἂν παρὰ τῆς ἡλικίας ἔχοντα· μικρὸν γὰρ ἴσως καὶ τοῦτο. ἀλλὰ τότε μέν, εἰ καὶ μηδὲν ἠδικημένος, ὡς ἂν ἔγωγε φαίην, ἀλλʼ οὐδὲ εὖ πεπονθὼς παρῃτεῖτο τῆς οἰκίας, νῦν δὲ σωτῆρα ἔναγχος καὶ εὐεργέτην γεγενημένον. οὗ τί γένοιτʼ ἂν ἀχαριστότερον, σωθέντα διʼ ἐμὲ καὶ τηλικοῦτον κίνδυνον διαπεφευγότα τοῖς τοιούτοις εὐθὺς ἀμείβεσθαι, τῆς θεραπείας ἐκείνης οὐδένα λόγον ἔχοντα, ἀλλʼ οὕτω ῥᾳδίως ἐπιλελῆσθαι καὶ ἐπὶ τὴν ἐρημίαν ἐλαύνειν τὸν ἐφησθέντʼ ἂν δικαίως ἐφʼ οἷς ἀδίκως ἐξεβέβλητο, μὴ μόνον δ’ οὐδ’ οὐ ed. Flor., οὐ MSS. μνησικακήσαντα, ἀλλὰ καὶ σώσαντα καὶ σωφρονεῖν παρασκευάσαντα;

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οὐ γὰρ σμικρόν, ὦ ἄνδρες δικασταί, οὐδὲ τὸ τυχὸν εὖ πεποιηκὼς αὐτόν, ὅμως τῶν τοιούτων νῦν ἀξιοῦμαι. ἀλλʼ εἰ καὶ οὗτος ἀγνοεῖ τὰ τότε, πάντες ὑμεῖς ἴστε οἷα ποιοῦντα αὐτὸν καὶ πάσχοντα καὶ ὅπως διακείμενον ἐγὼ παραλαβών, τῶν μὲν ἄλλων ἰατρῶν ἀπεγνωκότων, τῶν δὲ οἰκείων φευγόντων καὶ μηδὲ πλησίον προσιέναι τολμώντων, τοιοῦτον ἀπέφηνα ὡς καὶ κατηγορεῖν δύνασθαι καὶ περὶ τῶν νόμων διαλέγεσθαι. μᾶλλον δέ. ὁρᾷς, ὦ πάτερ, τὸ παράδειγμα· τοιοῦτον ὄντα σε παρʼ ὀλίγον οἵα νῦν ἡ γυνή ἐστιν, πρὸς τὴν ἀρχαίαν φρόνησιν ἐπανήγαγον. οὐ δὴ δίκαιον τοιαύτην μοι γενέσθαι ἀντʼ ἐκείνων τὴν ἀμοιβὴν οὐδὲ κατʼ ἐμοῦ σε μόνου σωφρονεῖν· ὅτι γάρ μὴ μικρὰ ὑπʼ ἐμοῦ εὐηργέτησαι, καὶ ἀπʼ αὐτῶν ὧν ἐγκαλεῖς δῆλόν ἐστιν ὃν γὰρ ὡς ἐν ἐσχάτοις οὖσαν τὴν γυναῖκα καὶ παμπονηρῶς ἔχουσαν οὐκ ἰώμενον μισεῖς, πῶς οὐ πολὺ μᾶλλον ὅτι σε τῶν ὁμοίων ἀπήλλαξα ὑπεραγαπᾷς καὶ χάριν ὁμολογεῖς, τῶν οὕτω δεινῶν ἀπηλλαγμένος; σὺ δέ, ὅπερ ἀγνωμονέστατον, σωφρονήσας εὐθὺς ἐς δικαστήριον ἄγεις καὶ σεσωσμένος κολάζεις καὶ ἐπὶ τὸ ἀρχαῖον ἐκεῖνο μῖσος ἀνατρέχεις καὶ τὸν αὐτὸν ἀναγινώσκεις νόμον. καλὸν γοῦν τὸν μισθὸν ἀποδίδως τῇ τέχνῃ καὶ ἀξίας ἀμοιβὰς τῶν φαρμάκων ἐπὶ τὸν ἰατρὸν ὑγιαίνων μόνον.

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οὐ γὰρ σμικρόν, ὦ ἄνδρες δικασταί, οὐδὲ τὸ τυχὸν εὖ πεποιηκὼς αὐτόν, ὅμως τῶν τοιούτων νῦν ἀξιοῦμαι. ἀλλʼ εἰ καὶ οὗτος ἀγνοεῖ τὰ τότε, πάντες ὑμεῖς ἴστε οἷα ποιοῦντα αὐτὸν καὶ πάσχοντα καὶ ὅπως διακείμενον ἐγὼ παραλαβών, τῶν μὲν ἄλλων ἰατρῶν ἀπεγνωκότων, τῶν δὲ οἰκείων φευγόντων καὶ μηδὲ πλησίον προσιέναι τολμώντων, τοιοῦτον ἀπέφηνα ὡς καὶ κατηγορεῖν δύνασθαι καὶ περὶ τῶν νόμων διαλέγεσθαι. μᾶλλον δέ, ὁρᾷς, ὦ πάτερ, τὸ παράδειγμα· τοιοῦτον ὄντα σε παρʼ ὀλίγον οἵα νῦν ἡ γυνή ἐστιν, πρὸς τὴν ἀρχαίαν φρόνησιν ἐπανήγαγον. οὐ δὴ δίκαιον τοιαύτην μοι γενέσθαι ἀντʼ ἐκείνων τὴν ἀμοιβὴν οὐδὲ κατʼ ἐμοῦ σε μόνου σωφρονεῖν· ὅτι γὰρ μὴ μικρὰ ὑπʼ ἐμοῦ εὐηργέτησαι, καὶ ἀπʼ αὐτῶν ὧν ἐγκαλεῖς δῆλόν ἐστιν· ὃνὃν Ν : ὃς  ΓUΖΒ. γὰρ ὡς ἐν ἐσχάτοις οὖσαν τὴν γυναῖκα καὶ παμπονηρῶς ἔχουσαν οὐκ ἰώμενον μισεῖς, πῶς οὐ πολὺ μᾶλλον ὅτι σε τῶν ὁμοίων ἀπήλλαξα ὑπεραγαπᾷς καὶ χάριν ὁμολογεῖς, τῶν οὕτω δεινῶν ἀπηλλαγμένος; σὺ δέ, ὅπερ ἀγνωμονέστατον, σωφρονήσας εὐθὺς ἐς δικαστήριον ἄγεις καὶ σεσωσμένος κολάζεις καὶ ἐπὶ τὸ ἀρχαῖον ἐκεῖνο μῖσος ἀνατρέχεις καὶ τὸν αὐτὸν ἀναγινώσκεις νόμον. καλὸν γοῦν τὸν μισθὸν ἀποδίδως τῇ τέχνῃ καὶ ἀξίας ἀμοιβὰς τῶν φαρμάκων ἐπὶ τὸν ἰατρὸν ὑγιαίνων μόνον.

ὑμεῖς δέ, ὦ ἄνδρες δικασταί, τὸν εὐεργέτην τούτῳ κολάζειν ἐπιτρέψετε καὶ τὸν σώσαντα ἐξελαύνειν καὶ τὸν σωφρονίσαντα μισεῖν καὶ τὸν ἀναστήσαντα τιμωρεῖσθαι; οὔκ, ἤν γε τὰ δίκαια ποιῆτε. καὶ γὰρ εἰ τὰ μέγιστα νῦν ἁμαρτάνων ἐτύγχανον, ἦν μοί τις οὐ μικρὰ προοφειλομένη χάρις, ἐς ἣν ἀποβλέποντα τοῦτον καὶ ἧς μεμνημένον καλῶς εἶχε τῶν μὲν παρόντων καταφρονεῖν, διʼ ἐκεῖνα δὲ πρόχειρον τὴν συγγνώμην ἔχειν, καὶ μάλιστα εἰ τηλικαύτη τις ἡ εὐεργεσία τυγχάνοι ὡς πάντα ὑπερπαίειν τὰ μετὰ ταῦτα. ὅπερ οἶμαι κἀμοὶ πρὸς τοῦτον ὑπάρχειν, ὃν ἔσωσα, καὶ ὃς τοῦ βίου παντὸς χρεώστης ἐστί μοι, καὶ ᾧ τὸ εἶναι καὶ τὸ σωφρονεῖν καὶ τὸ συνιέναι παρέσχημαι, καὶ μάλιστα ὅτε οἱ ἄλλοι πάντες ἤδη ἀπεγνώκεσαν καὶ ἥττους εἶναι ὡμολόγουν τῆς νόσου.

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τοῦτο γὰρ μείζω οἶμαι ποιεῖν τὴν ἐμὴν εὐεργεσίαν, ὃς οὔτε υἱὸς ὢν τότε οὔτε ἀναγκαίαν τῆς θεραπείας ἔχων αἰτίαν ἀλλὰ ἐλεύθερος καθεστὼς καὶ ἀλλότριος, τῆς φυσικῆς αἰτίας ἀφειμένος, ὅμως οὐ περιεῖδον, ἀλλʼ ἐθελοντής, ἄκλητος, αὐτεπάγγελτος ἧκον ἐβοήθησα, προσελιπάρησα, ἰασάμην, ἀνέστησα, καὶ τὸν πατέρα ἐμαυτῷ διεφύλαξα, καὶ ὑπὲρ τῆς ἀποκηρύξεως ἀπελογησάμην, καὶ τῇ εὐνοίᾳ τὴν ὀργὴν ἔπαυσα, καὶ τὸν νόμον ἔλυσα τῇ φιλοστοργίᾳ, καὶ μεγάλη εὐεργεσίας τὴν ἐς τὸ γένος ἐπάνοδον ἐπριάμην, καὶ ἐν οὕτως ἐπισφαλεῖ καιρῷ τὴν πρὸς τὸν πατέρα πίστιν ἐπεδειξάμην, καὶ μετὰ τῆς τέχνης ἐμαυτὸν ἐσεποίησα, καὶ γνήσιος υἱὸς ἐν τοῖς δεινοῖς ἀνεφάνην.

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πόσα γὰρ οἴεσθε παθεῖν με, πόσα καμεῖν παρόντα, ὑπηρετοῦντα, καιροφυλακοῦντα, νῦν μὲν εἴκοντα τῇ τοῦ πάθους ἀκμῇ, νῦν δὲ τὴν τέχνην ἐπάγοντα πρὸς ὀλίγον ἐνδιδόντος τοῦ κακοῦ; ἔστιν δὲ τῶν ὄντων ἁπάντων τούτων ἐν τῇ ἰατρικῇ τὸ ἐπισφαλέστατον τοὺς τοιούτους ἰᾶσθαι καὶ πλησιάζειν οὕτως διακειμένοις· ἐς γὰρ τοὺς πλησίον πολλάκις ἀφιᾶσι τὴν λύτταν, ἐπιζέσαντος τοῦ πάθους. καὶ ὅμως πρὸς οὐδὲν τούτων ἀπώκνησα οὐδὲ ἀπεδειλίασα, συνὼν δὲ καὶ πάντα τρόπον ἀντεξεταζόμενος τῇ νόσῳ τὸ τελευταῖον ἐκράτησα τῷ φαρμάκῳ.

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τοῦτο γὰρ μείζω οἶμαι ποιεῖν τὴν ἐμὴν εὐεργεσίαν, ὃς οὔτε υἱὸς ὢν τότε οὔτε ἀναγκαίαν τῆς θεραπείας ἔχων αἰτίαν ἀλλὰ ἐλεύθερος καθεστὼς καὶ ἀλλότριος, τῆς φυσικῆς αἰτίας ἀφειμένος, ὅμως οὐ περιεῖδον, ἀλλʼ ἐθελοντής, ἄκλητος, αὐτεπάγγελτος ἧκον· ἐβοήθησα, προσελιπάρησα, ἰασάμην, ἀνέστησα, καὶ τὸν πατέρα ἐμαυτῷ διεφύλαξα, καὶ ὑπὲρ τῆς ἀποκηρύξεως ἀπελογησάμην, καὶ τῇ εὐνοίᾳ τὴν ὀργὴν ἔπαυσα, καὶ τὸν νόμον ἔλυσα τῇ φιλοστοργίᾳ, καὶ μεγάλης εὐεργεσίας τὴν ἐς τὸ γένος ἐπάνοδον ἐπριάμην, καὶ ἐν οὕτως ἐπισφαλεῖ καιρῷ τὴν πρὸς τὸν πατέρα πίστιν ἐπεδειξάμην, καὶ μετὰ τῆς τέχνης ἐμαυτὸν ἐσεποίησα, καὶ γνήσιος υἱὸς ἐν τοῖς δεινοῖς ἀνεφάνην.

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πόσα γὰρ οἴεσθε παθεῖν με, πόσα καμεῖν παρόντα, ὑπηρετοῦντα, καιροφυλακοῦντα, νῦν μὲν εἴκοντα τῇ τοῦ πάθους ἀκμῇ, νῦν δὲ τὴν τέχνην ἐπάγοντα πρὸς ὀλίγον ἐνδιδόντος τοῦ κακοῦ; ἔστιν δὲ τῶν ὄντων ἁπάντων τούτων ἐν τῇ ἰατρικῇ τὸ ἐπισφαλέστατον τοὺς τοιούτους ἰᾶσθαι καὶ πλησιάζειν οὕτω διακειμένοις· ἐς γὰρ τοὺς πλησίον πολλάκις ἀφιᾶσι τὴν λύτταν, ἐπιζέσαντος τοῦ πάθους. καὶ ὅμως πρὸς οὐδὲν τούτων ἀπώκνησα οὐδὲ ἀπεδειλίασα, συνὼν δὲ καὶ πάντα τρόπον ἀντεξεταζόμενος τῇ νόσῳ τὸ τελευταῖον ἐκράτησα τῷ φαρμάκῳ.

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μὴ γὰρ τοῦτʼ ἀκούσας εὐθὺς ὑπολάβῃ τις ποῖος δὲ ἢ πόσος ὁ κάματος ἐγχέαι φάρμακον; πολλὰ γὰρ πρὸ τούτου γενέσθαι δεῖ, καὶ προοδοποιῆσαι τῇ πόσει καὶ προπαρασκευάσαι ῥᾴδιον ἐς ἴασιν τὸ σῶμα καὶ τῆς ἁπάσης ἕξεως φροντίσαι κενοῦντα καὶ ἰσχναίνοντα καὶ οἷς χρὴ τρέφοντα καὶ κινοῦντα ἐς ὅσον χρήσιμον καὶ ὕπνους ἐπινοοῦντα καὶ ἠρεμίας μηχανώμενον, ἅπερ οἱ μὲν ἄλλο τι νοσοῦντες ῥᾳδίως πεισθεῖεν ἄν, οἱ μεμηνότες δὲ διὰ τὴν ἐλευθερίαν τοῦ νοῦ δυσάγωγοι καὶ δυσηνιόχητοι καὶ τῷ ἰατρῷ ἐπισφαλεῖς καὶ τῇ θεραπείᾳ δυσκαταγώνιστοι. ὅταν γοῦν πολλάκις οἰήθωμεν ἤδη πλησίον γενέσθαι τοῦ τέλους καὶ ἐλπίσωμεν, ἐμπεσόν τι μικρὸν ἁμάρτημα ἐπακμάσαντος τοῦ πάθους ἅπαντα ῥᾳδίως ἐκεῖνα ἀνέτρεψε καὶ ἐνεπόδισε τὴν θεραπείαν καὶ τὴν τέχνην διέσφηλε.

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μὴ γὰρ τοῦτʼ ἀκούσας εὐθὺς ὑπολάβῃ τις ποῖος δὲ ἢ πόσος ὁ κάματος ἐγχέαι φάρμακον; πολλὰ γὰρ πρὸ τούτου γενέσθαι δεῖ, καὶ προοδοποιῆσαι τῇ πόσει καὶ προπαρασκευάσαι ῥᾴδιον ἐς ἴασιν τὸ σῶμα καὶ τῆς ἁπάσης ἕξεως φροντίσαι κενοῦντα καὶ ἰσχναίνοντα καὶ οἷς χρὴ τρέφοντα καὶ κινοῦντα ἐς ὅσον χρήσιμον καὶ ὕπνους ἐπινοοῦντα καὶ ἠρεμίας μηχανώμενον, ἅπερ οἱ μὲν ἄλλο τι νοσοῦντες ῥᾳδίως πεισθεῖεν ἄν, οἱ μεμηνότες δὲ διὰ τὴν ἐλευθερίαν τοῦ νοῦ δυσάγωγοι καὶ δυσηνιόχητοι καὶ τῷ ἰατρῷ ἐπισφαλεῖς καὶ τῇ θεραπείᾳ δυσκαταγώνιστοι. ὅταν γοῦν πολλάκις οἰήθωμενοἰήθωμεν W.A. Hirschig:   ποιήσωμεν  MSS. ἤδη πλησίον γενέσθαι τοῦ τέλους καὶ ἐλπίσωμεν, ἐμπεσόν τι μικρὸν ἁμάρτημα ἐπακμάσαντος τοῦ πάθους ἅπαντα ῥᾳδίως ἐκεῖνα ἀνέτρεψε καὶ ἐνεπόδισεἐνεπόδισε NC: ἀνεπόισε ΓUΖ  cett. τὴν θεραπείαν καὶ τὴν τέχνην διέσφηλε.

τὸν οὖν ταῦτα πάντα ὑπομεμενηκότα καὶ οὕτω χαλεπῷ νοσήματι προσπαλαίσαντα καὶ πάθος ἁπάντων παθῶν τὸ δυσαλωτότατον νενικηκότα ἔτι τούτῳ ἀποκηρύττειν ἐπιτρέψετε, καὶ τοὺς νόμους ὡς βούλεται ἑρμηνεύειν κατʼ εὐεργέτου συγχωρήσετε, καὶ τῇ φύσει πολεμεῖν αὐτὸν ἐάσετε;

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ἐγὼ τῇ φύσει πειθόμενος, ὦ ἄνδρες δικασταί, σώζω καὶ διαφυλάττω τὸν πατέρα ἐμαυτῷ κἂν ἀδικῇ· οὑτοσὶ δὲ τὸν εὐεργετηκότα παῖδα τοῖς νόμοις, ὥς φησιν, ἀκολουθῶν διαφθείρει καὶ τοῦ γένους ἀποστερεῖ. μισόπαις οὗτος, ἐγὼ φιλοπάτωρ γίγνομαι ἐγὼ τὴν φύσιν ἀσπάζομαι, οὗτος τὰ τῆς φύσεως παρορᾷ καὶ καθυβρίζει δίκαια. ὢ πατρὸς μισοῦντος ἀδίκως· ὢ παιδὸς φιλοῦντος ἀδικώτερον. ἐγκαλῶ γὰρ ἐμαυτῷ, τοῦ πατρὸς ἀναγκάζοντος, ὅτι μισούμενος οὐ δέον φιλῶ καὶ φιλῶ πλέον ἢ προσῆκεν. καίτοι γε ἡ φύσις τοῖς πατράσιν τοὺς παῖδας μᾶλλον ἢ τοῖς παισὶν τοὺς πατέρας ἐπιτάττει φιλεῖν. ἀλλʼ οὗτος ἑκὼν καὶ τοὺς νόμους παρορᾷ οἳ τοὺς οὐδὲν ἠδικηκότας παῖδας τῷ γένει φυλάττουσιν, καὶ τὴν φύσιν, ἣ τοὺς γεννήσαντας ἕλκει πρὸς πόθον τῶν γεγεννημένων πολύν. οὐχ ὅπως μείζους ἀρχὰς εὐνοίας ἔχων πρὸς ἐμὲ μείζονα τὰ δίκαιά μοι τῆς εὐνοίας ἐσφέρει καὶ ἐπιδίδωσιν, ἢ τό γε ἔλαττον ἐμὲ μιμεῖται καὶ ζηλοῖ τοῦ φίλτρου· ἀλλʼ, οἴμοι τῆς συμφορᾶς, προσέτι καὶ μισεῖ φιλοῦντα καὶ ἀγαπῶντα ἐλαύνει καὶ εὐεργετοῦντα ἀδικεῖ καὶ ἀσπαζόμενον ἀποκηρύττει, καὶ τοὺς φιλόπαιδας νόμοις ὡς μισόπαιδας κατʼ ἐμοῦ μεταχειρίζεται. ὢ μάχης ἣν ἐσάγεις, πάτερ, τοῖς νόμοις κατὰ τῆς φύσεως.

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ἐγὼ τῇ φύσει πειθόμενος, ὦ ἄνδρες δικασταί, σώζω καὶ διαφυλάττω τὸν πατέρα ἐμαυτῷ κἂν ἀδικῇ· οὑτοσὶἀδικῇ" οὑτοσὶ δὲ Fritzsche : ἀδικῇ οὗτος: εἰ δὲ MSS. But U has a point before οὗτος as well as one after it. δὲ τὸν εὐεργετηκότα παῖδα τοῖς νόμοις, ὥς φησιν, ἀκολουθῶν διαφθείρει καὶ τοῦ γένους ἀποστερεῖ. μισόπαις οὗτος, ἐγὼ φιλοπάτωρ γίγνομαι. ἐγὼ τὴν φύσιν ἀσπάζομαι, οὗτος τὰ τῆς φύσεως παρορᾷ καὶκαὶ not in Ν. Very likely παρορᾷ is intrusive here; cf. p. δ04, n. 1. καθυβρίζει δίκαιαδίκαια not in C.. ὢ πατρὸς μισοῦντος ἀδίκως· ὢ παιδὸς φιλοῦντος ἀδικώτερον. ἐγκαλῶ γὰρ ἐμαυτῷ, τοῦ πατρὸς ἀναγκάζοντος, ὅτι μισούμενος οὐ δέον φιλῶ καὶ φιλῶ πλέον ἢ προσῆκεν. καίτοι γε ἡ φύσις τοῖς πατράσιν τοὺς παῖδας μᾶλλον ἢ τοῖς παισὶν τοὺς πατέρας ἐπιτάττει φιλεῖν. ἀλλʼ οὗτος ἑκὼν καὶ τοὺς νόμους παρορᾷ,παρορᾷ omitted in ΓΖ. οἳ τοὺς οὐδὲν ἠδικηκότας παῖδας τῷ γένει φυλάττουσιν, καὶ τὴν φύσιν, ἣ τοὺς γεννήσαντας ἕλκει πρὸς πόθον τῶν γεγεννημένων πολύν. οὐχ ὅπως μείζους ἀρχὰς εὐνοίας ἔχων πρὸς ἐμὲ μείζονα τὰ δίκαιά μοι τῆς εὐνοίας ἐσφέρει καὶ ἐπιδίδωσιν, ἢ τό γε ἔλαττον ἐμὲ μιμεῖται καὶ ζηλοῖ τοῦ φίλτρου· ἀλλʼ, οἴμοι τῆς συμφορᾶς, προσέτι καὶ μισεῖ φιλοῦντα καὶ ἀγαπῶντα ἐλαύνει καὶ εὐεργετοῦντα ἀδικεῖ καὶ ἀσπαζόμενον ἀποκηρύττει, καὶ τοὺς φιλόπαιδας νόμους ὡς μισόπαιδας κατʼ ἐμοῦ μεταχειρίζεται. ὢ μάχης ἣν ἐσάγεις, πάτερ, τοῖς νόμοις κατὰ τῆς φύσεως.

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οὐκ ἔστι ταῦτα, οὐκ ἔστιν ὡς θέλεις· κακῶς ἑρμηνεύεις, ὦ πάτερ, καλῶς κειμένους τοὺς νόμους. οὐ πολεμεῖ φύσις καὶ νόμος ἐν ταῖς εὐνοίαις, ἀλλʼ ἀκολουθοῦσιν ἀλλήλοις ἐνταῦθα καὶ συναγωνίζονται τῇ λύσει τῶν ἀδικημάτων. ὑβρίζεις τὸν εὐεργέτην, ἀδικεῖς τὴν φύσιν. τί καὶ τοὺς νόμους συναδικεῖς τῇ φύσει; οὓς καλοὺς καὶ δικαίους καὶ φιλόπαιδας εἶναι θέλοντας οὐ συγχωρεῖς, καθʼ ἑνὸς παιδὸς ὡς κατὰ πολλῶν κινῶν πολλάκις καὶ ἡσυχάζειν οὐκ ἐῶν ἐν ταῖς τιμωρίαις τοὺς ἐν ταῖς τῶν παίδων πρὸς τοὺς πατέρας εὐνοίαις ἡσυχάζειν ἐθέλοντας, καίτοι γε ἐπὶ τοῖς μηδὲν ἡμαρτηκόσιν μηδὲ κειμένους. καὶ μὴν οἵ γε νόμοι καὶ ἀχαριστίας δικάζεσθαι διδόασιν κατὰ τῶν τοὺς εὐεργέτας μὴ ἀντευποιούντων. ὁ δὲ πρὸς τῷ μὴ ἀμείβεσθαι καὶ ἐπʼ αὐτοῖς οἷς πέπονθε κολάζειν ἀξιῶν, σκέψασθε εἴ τινα ὑπερβολὴν ἀδικίας ἀπολέλοιπεν.

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οὐκ ἔστι ταῦτα, οὐκ ἔστιν ὡς θέλεις· κακῶς ἑρμηνεύεις, ὦ πάτερ, καλῶς κειμένους τοὺς νόμους. οὐ πολεμεῖ φύσις καὶ νόμος ἐν ταῖς εὐνοίαις, ἀλλʼ ἀκολουθοῦσιν ἀλλήλοις ἐνταῦθα καὶ συναγωνίζονται τῇ λύσει τῶν ἀδικημάτων. ὑβρίζεις τὸν εὐεργέτην, ἀδικεῖς τὴν φύσιν. τί καὶ τοὺς νόμους συναδικεῖς τῇ φύσει; οὓς καλοὺς καὶ δικαίους καὶ φιλόπαιδας εἶναι θέλοντας οὐ συγχωρεῖς, καθʼ ἑνὸς παιδὸς ὡς κατὰ πολλῶν κινῶν πολλάκις καὶ ἡσυχάζειν οὐκ ἐῶν ἐν ταῖς τιμωρίαις τοὺς ἐν ταῖς τῶν παίδων πρὸς τοὺς πατέρας εὐνοίαις ἡσυχάζειν ἐθέλοντας, καίτοι γε ἐπὶ τοῖς μηδὲν ἡμαρτηκόσιν μηδὲ κειμένους. καὶ μὴν οἵ γε νόμοι καὶ ἀχαριστίας δικάζεσθαι διδόασιν κατὰ τῶν τοὺς εὐεργέτας μὴ ἀντευποιούντων. ὁ δὲ πρὸς τῷ μὴ ἀμείβεσθαι καὶ ἐπʼ αὐτοῖς οἷς πέπονθεοἷς εὖ πέπονθε (MF) edd. κολάζειν ἀξιῶν, σκέψασθε εἴ τινα ὑπερβολὴν ἀδικίας ἀπολέλοιπεν.

ὡς μὲν οὖν οὔτε ἀποκηρύττειν ἔτι τούτῳ ἔξεστιν ἅπαξ ἤδη τὴν πατρικὴν ἐξουσίαν ἀποπληρώσαντι καὶ χρησαμένῳ τοῖς νόμοις, οὔτε ἄλλως δίκαιον εὐεργέτην ἐς τὰ τηλικαῦτα γεγενημένον ἀπωθεῖσθαι καὶ τῆς οἰκίας παραιτεῖσθαι, ἱκανῶς, οἶμαι, δέδεικται.

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ἤδη δὲ καὶ ἐπʼ αὐτὴν τὴν αἰτίαν ἔλθωμεν τῆς ἀποκηρύξεως καὶ τὸ ἔγκλημα ἐξετάσωμεν ὁποῖόν ἐστιν. ἀνάγκη δʼ αὖθις ἐπὶ τὴν γνώμην ἀναδραμεῖν τοῦ νομοθέτου· ἵνα γάρ σοι τοῦτο πρὸς ὀλίγον δῶμεν, τὸ ἐξεῖναι ὁσάκις ἂν θέλῃς ἀποκηρύττειν, καὶ κατά γε τοῦ εὐεργέτου προσέτι τὴν ἐξουσίαν ταύτην συγχωρήσωμεν, οὐχ ἁπλῶς, οἶμαι, οὐδὲ ἐπὶ πάσαις αἰτίαις ἀποκηρύξεις. οὐδὲ τοῦθʼ ὁ νομοθέτης φησίν, ὅ τι ἂν τύχῃ ὁ πατὴρ αἰτιασάμενος, ἀποκηρυττέτω, καὶ ἀπόχρη θελῆσαι μόνον καὶ μέμψασθαι. τί γὰρ ἂν ἔδει δικαστηρίου; ἀλλʼ ἐν ὑμῖν ποιεῖ τοῦτο, ὦ ἄνδρες δικασταί, σκοπεῖν εἴτε ἐπὶ μεγάλοις καὶ δικαίοις ὁ πατήρ ὀργίζεται εἴτε καὶ μή. οὐκοῦν τοῦτο ἤδη ἐξετάσατε. ἄρξομαι δὲ ἀπὸ τῶν μετὰ τὴν μανίαν εὐθύς.

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ἤδη δὲ καὶ ἐπʼ αὐτὴν τὴν αἰτίαν ἔλθωμεν τῆς ἀποκηρύξεως καὶ τὸ ἔγκλημα ἐξετάσωμεν ὁποῖόν ἐστιν. ἀνάγκη δὲ αὖθις ἐπὶ τὴν γνώμην ἀναδραμεῖν τοῦ νομοθέτου· ἵνα γάρ σοι τοῦτο πρὸς ὀλίγον δῶμεν, τὸ ἐξεῖναι ὁσάκις ἂν θέλῃς ἀποκηρύττειν, καὶ κατά γε τοῦ εὐεργέτου προσέτι τὴν ἐξουσίαν ταύτην συγχωρήσωμεν, οὐχ ἁπλῶς, οἶμαι, οὐδὲ ἐπὶ πάσαις αἰτίαις ἀποκηρύξεις. οὐδὲ τοῦθʼ ὁ νομοθέτης φησίν, ὅ τι ἂν τύχῃ ὁ πατὴρ αἰτιασάμενος, ἀποκηρυττέτω, καὶ ἀπόχρη θελῆσαι μόνον καὶ μέμψασθαι. τί γὰρ ἂν ἔδει δικαστηρίου; ἀλλʼ ἐν ὑμῖνἐν ὑμῖν Harmon (ἐφʼ ὑμῖν Madvig): ὑμῖν MSS. N). ποιεῖ τοῦτο, ὦ ἄνδρες δικασταί, σκοπεῖν εἴτε ἐπὶ μεγάλοις καὶ δικαίοις ὁ πατὴρ ὀργίζεται εἴτε καὶ μή. οὐκοῦν τοῦτο ἤδη ἐξετάσατε. ἄρξομαι δὲ ἀπὸ τῶν μετὰ τὴν μανίαν εὐθύς.

τὰ μὲν δὴ πρῶτα τῆς σωφροσύνης τοῦ πατρὸς λύσις ἦν τῆς ἀποκηρύξεως, καὶ σωτὴρ καὶ εὐεργέτης καὶ πάντα ἦν ἐγώ. καὶ οὐδέν, οἶμαι, τούτοις ἔγκλημα προσεῖναι ἐδύνατο. τὰ μετὰ ταῦτα δέ, τί τῶν πάντων αἰτιᾷ; τίνα θεραπείαν, τίνα ἐπιμέλειαν υἱοῦ παρῆκα; πότε ἀπόκοιτος ἐγενόμην; τίνας πότους ἀκαίρους, τίνας κώμους ἐγκαλεῖς; τίς ἀσωτία; τίς πορνοβοσκὸς ὕβρισται; τίς ᾐτιάσατο; οὐδὲ εἷς. καὶ μὴν ταῦτʼ ἐστὶν ἐφʼ οἷς μάλιστα ὁ νόμος ἀποκηρύττειν ἐφίησιν.

ἀλλὰ νοσεῖν ἤρξατο ἡ μητρυιά. τί οὖν; ἐμοὶ τοῦτʼ ἐγκαλεῖς καὶ νόσου δίκην ἀπαιτεῖς;

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οὔ, φησίν. ἀλλὰ τί; θεραπεύειν προσταττόμενος οὐ θέλεις, καὶ διὰ τοῦτʼ ἄξιος ἂν εἴης ἀποκηρύξεως ἀπειθῶν τῷ πατρί. ἐγὼ δὲ τὸ μὲν οἷα προστάττοντι αὐτῷ ὑπακούειν οὐ δυνάμενος ἀπειθεῖν δοκῶ πρὸς ὀλίγον ὑπερθήσομαι· πρότερον δὲ ἁπλῶς ἐκεῖνό φημι, ὡς οὐ πάντα προστάττειν οὔτε τούτῳ δίδωσιν ὁ νόμος οὔτʼ ἐμοὶ τὸ πείθεσθαι πᾶσιν πάντως ἀναγκαῖον. ἐν δʼ οὖν τοῖς τῶν προσταγμάτων τὰ μὲν ἀνεύθυνά ἐστιν, τὰ δʼ ὀργῆς καὶ τιμωρίας ἄξια. ἐὰν νοσῇς αὐτός, ἐγὼ δὲ ἀμελῶ ἐὰν τῶν κατʼ οἶκον ἐπιμελεῖσθαι κελεύῃς, ἐγὼ δὲ ὀλιγωρῶ ἐὰν τὰ κατʼ ἀγρὸν ἐπισκοπεῖν προστάττῃς, ἐγὼ δὲ ὀκνῶ πάντα ταῦτα καὶ τὰ τοιαῦτα εὐλόγους ἔχει τὰς προφάσεις καὶ τὰς μέμψεις πατρικάς. τὰ δὲ ἄλλα ἐφʼ ἡμῖν ἐστιν τοῖς παισίν, ὄντα τῶν τεχνῶν καὶ τῆς τούτων χρήσεως, καὶ μάλιστα εἰ μηδὲν ὁ πατὴρ αὐτὸς ἀδικοῖτο. ἐπεί τοι ἂν τῷ γραφεῖ πατὴρ προστάττῃ, ταῦτα μέν, τέκνον, γράφε, ταυτὶ δὲ μή], καὶ τῷ μουσικῷ, τήνδε μὲν τὴν ἁρμονίαν κροῦε, ταύτην δὲ μή, καὶ τῷ χαλκεύοντι, τοιαῦτα μὲν χάλκευε, τοιαῦτα δὲ μή, ἆρʼ ἄν τις ἀνάσχοιτο ἀποκηρύττοντα, ὅτι μὴ κατὰ τὰ ἐκείνῳ δοκοῦντα ὁ παῖς χρῆται τῇ τέχνῃ; οὐδὲ εἷς, οἶμαι.

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οὔ, φησίν. ἀλλὰ τί; θεραπεύειν προσταττόμενος οὐ θέλεις, καὶ διὰ τοῦτʼ ἄξιος ἂν εἴης ἀποκηρύξεως ἀπειθῶν τῷ πατρί. ἐγὼ δὲ τὸ μὲν οἷα προστάττοντι αὐτῷ ὑπακούειν οὐ δυνάμενος ἀπειθεῖν δοκῶ πρὸς ὀλίγον ὑπερθήσομαι· πρότερον δὲ ἁπλῶς ἐκεῖνό φημι, ὡς οὐ πάντα προστάττειν οὔτε τούτῳ δίδωσιν ὁ νόμος οὔτʼ ἐμοὶ τὸ πείθεσθαι πᾶσιν πάντως ἀναγκαῖον. ἐν δʼ οὖν τοῖς τῶν προσταγμάτων τὰ μὲν ἀνεύθυνά ἐστιν, τὰ δὲ ὀργῆς καὶ τιμωρίας ἄξια. ἐὰν νοσῇς αὐτός, ἐγὼ δὲ ἀμελῶ· ἐὰν τῶν κατʼ οἶκον ἐπιμελεῖσθαι κελεύῃς, ἐγὼ δὲ ὀλιγωρῶ· ἐὰν τὰ κατʼ ἀγρὸν ἐπισκοπεῖν προστάττῃς, ἐγὼ δὲ ὀκνῶ — πάντα ταῦτα καὶ τὰ τοιαῦτα εὐλόγους ἔχει τὰς προφάσεις καὶ τὰς μέμψεις πατρικάς. τὰ δὲ ἄλλα ἐφʼ ἡμῖν ἐστιν τοῖς παισίν, ὄντα τῶν τεχνῶν καὶ τῆς τούτων χρήσεως, καὶ μάλιστα εἰ μηδὲν ὁ πατὴρ αὐτὸς ἀδικοῖτο. ἐπεί τοι ἂν τῷ γραφεῖτῷ γραφεῖ (MC)A, ed. Flor.: τῳ γράφειν ΓUΖΝB. πατὴρ προστάττῃ, ταῦτα μέν, τέκνον, γράφε, ταυτὶ δὲ μή, καὶ τῷ μουσικῷ, τήνδε μὲν τὴν ἁρμονίαν κροῦε, ταύτην δὲ μή, καὶ τῷ χαλκεύοντι, τοιαῦτα μὲν χάλκευε, τοιαῦτα δὲ μή, ἆρʼ ἄν τις ἀνάσχοιτο ἀποκηρύττοντα, ὅτι μὴ κατὰ τὰ ἐκείνῳ δοκοῦντα ὁ παῖς χρῆται τῇ τέχνῃ; οὐδὲ εἷς, οἶμαι.

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τὸ δὲ τῆς ἰατρικῆς ὅσῳ σεμνότερόν ἐστιν καὶ τῷ βίῳ χρησιμώτερον, τοσούτῳ καὶ ἐλευθεριώτερον εἶναι προσήκει τοῖς χρωμένοις, καί τινα προνομίαν ἔχειν τὴν τέχνην δίκαιον τῇ ἐξουσίᾳ τῆς χρήσεως, ἀναγκάζεσθαι δὲ μηδὲν μηδὲ προστάττεσθαι πρᾶγμα ἱερὸν καὶ θεῶν παίδευμα καὶ ἀνθρώπων σοφῶν ἐπιτήδευμα, μηδʼ ὑπὸ δουλείαν γενέσθαι νόμου μηδʼ ὑπὸ ψῆφον καὶ τιμωρίαν δικαστηρίου, μηδὲ ὑπὸ φόβον καὶ πατρὸς ἀπειλὴν καὶ ὀργὴν ἰδιωτικήν. ὥστε καὶ εἰ τοῦτό σοι σαφῶς οὑτωσὶ καὶ διαρρήδην ἔλεγον, οὐ βούλομαι οὐδὲ θεραπεύω δυνάμενος, ἀλλʼ ἐμαυτῷ μόνῳ τὴν τέχνην οἶδα καὶ πατρί, τοῖς δὲ ἄλλοις ἅπασιν .ἰδιώτης εἶναι βούλομαι, τίς τύραννος οὕτω βίαιος ὡς ἀναγκάσαι ἂν καὶ ἄκοντα χρῆσθαι τῇ τέχνῃ; τὰ γὰρ τοιαῦτα ἱκετείαις καὶ δεήσεσιν, οὐ νόμοις καὶ ὀργαῖς καὶ δικαστηρίοις ὑπάγειν, οἶμαι, προσήκει· πείθεσθαι τὸν ἰατρὸν χρή, οὐ κελεύεσθαι· βούλεσθαι, οὐ φοβεῖσθαι· ἐπὶ τὴν θεραπείαν οὐκ ἄγεσθαι, ἑκόντα δὲ ἐρχόμενον ἥδεσθαι. πατρικῆς δὲ ἀνάγκης ἄμοιρος ἡ τέχνη,4 ὅπου γε τοῖς ἰατροῖς καὶ δημοσίᾳ αἱ πόλεις τιμὰς καὶ προεδρίας καὶ ἀτελείας καὶ προνομίας διδόασιν.

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τὸ δὲ τῆς ἰατρικῆς ὅσῳ σεμνότερόν ἐστιν καὶ τῷ βίῳ χρησιμώτερον, τοσούτῳ καὶ ἐλευθεριώτερον εἶναι προσήκει τοῖς χρωμένοις, καί τινα προνομίαν ἔχειν τὴν τέχνην δίκαιον τῇ ἐξουσίᾳ τῆς χρήσεως, ἀναγκάζεσθαι δὲ μηδὲν μηδὲ προστάττεσθαι πρᾶγμα ἱερὸν καὶ θεῶν παίδευμα καὶ ἀνθρώπων σοφῶν ἐπιτήδευμα, μηδʼ ὑπὸ δουλείαν γενέσθαι νόμου μηδʼ ὑπὸ ψῆφονψῆφον Κ. G. P. Schwarz: φόβον MSS. καὶ τιμωρίαν δικαστηρίου, μηδὲ ὑπὸ φόβονφόβον K. G. P. Schwarz: ψῆφον ΜSS. καὶ πατρὸς ἀπειλὴν καὶ ὀργὴν ἰδιωτικήν. ὥστε καὶ εἰ τοῦτό σοι σαφῶς οὑτωσὶ καὶ διαρρήδην ἔλεγον, οὐ βούλομαι οὐδὲ θεραπεύω δυνάμενος, ἀλλʼ ἐμαυτῷ μόνῳ τὴν τέχνην οἶδα καὶ πατρί, τοῖς δὲ ἄλλοις ἅπασιν ἰδιώτης εἶναι βούλομαι, τίς τύραννος οὕτω βίαιος ὡς ἀναγκάσαι ἂν καὶ ἄκοντα χρῆσθαι τῇ τέχνῃ; τὰ γὰρ τοιαῦτα ἱκετείαις καὶ δεήσεσιν, οὐ νόμοις καὶ ὀργαῖς καὶ δικαστηρίοις ὑπάγειν, οἶμαι, προσήκει· πείθεσθαι τὸν ἰατρὸν χρή, οὐ κελεύεσθαι· βούλεσθαι, οὐ φοβεῖσθαι· ἐπὶ τὴν θεραπείαν οὐκ ἄγεσθαι, ἑκόντα δὲ ἐρχόμενον ἥδεσθαιεὐχόμενον ἰδέσθαι 11.. πατρικῆς δὲ ἀνάγκης ἄμοιρος ἡ τέχνη,ἄμοιρος ἀτελῆς ἡ τέχνη MSS. ἀτελὴς is clearly a gloss.4 ὅπου γε τοῖς ἰατροῖς καὶ δημοσίᾳ αἱ πόλεις τιμὰς καὶ προεδρίας καὶ ἀτελείας καὶ προνομίας διδόασιν.

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ταῦτα μὲν οὖν ἁπλῶς ἂν εἶχον εἰπεῖν ὑπὲρ τῆς τέχνης, εἰ καὶ σοῦ διδαξαμένου με καὶ πολλὰ ἐπιμεληθέντος καὶ ἀναλώσαντος ὡς μάθοιμι πρὸς μίαν ὅμως θεραπείαν ταύτην, δυνατὴν οὖσαν, ἀντέλεγον. νυνὶ δὲ κἀκεῖνο ἐννόησον, ὡς παντάπασιν ἄγνωμον ποιεῖς οὐκ ἐῶν με χρῆσθαι μετʼ ἐλευθερίας ἐμῷ κτήματι. ταύτην ἐγὼ τὴν τέχνην οὐχ υἱὸς ὢν σὸς ἐξέμαθον οὐδὲ τῷ σῷ νόμῳ ὑποκείμενος, καὶ ὅμως αὐτὴν μεμάθηκά σοι — καὶ πρῶτος αὐτῆς ἀπολέλαυκας — οὐδὲν παρὰ σοῦ πρὸς τὸ μαθεῖν ἔχων. τίνα διδάσκαλον ἐμισθώσω; τίνα φαρμάκων παρασκευήν; οὐδʼ ἡντιναοῦν ἀλλὰ πενόμενος ἐγὼ καὶ τῶν ἀναγκαίων ἀπορούμενος καὶ ὑπὸ τῶν διδασκάλων ἐλεούμενος ἐπαιδευόμην, καί μοι τοιαῦτα παρὰ τοῦ πατρὸς ἦν πρὸς τὸ μαθεῖν ἐφόδια, λύπη καὶ ἐρημία καὶ ἀπορία καὶ μῖσος οἰκείων καὶ ἀποστροφὴ συγγενῶν. ἀντὶ τούτων τοίνυν χρῆσθαί μου τῇ τέχνῃ ἀξιοῖς καὶ δεσπότης εἶναι θέλεις τῶν ὅτʼ ʼ οὐκ ἦσθα δεσπότης πεπορισμένων; ἀγάπα εἲ τί σε καὶ πρότερον ἑκὼν οὐ προοφείλων εὐ ἐποίησα, μηδεμίαν μηδὲ τότε χάριν ἀπαιτεῖσθαι δυνάμενος.

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ταῦτα μὲν οὖν ἁπλῶς ἂν εἶχον εἰπεῖν ὑπὲρ τῆς τέχνης, εἰ καὶ σοῦ διδαξαμένου με καὶ πολλὰ ἐπιμεληθέντος καὶ ἀναλώσαντος ὡς μάθοιμι πρὸς μίαν ὅμως θεραπείαν ταύτην, δυνατὴν οὖσαν, ἀντέλεγον. νυνὶ δὲ κἀκεῖνο ἐννόησον, ὡς παντάπασιν ἄγνωμον ποιεῖς οὐκ ἐῶν με χρῆσθαι μετʼ ἐλευθερίας ἐμῷ κτήματι. ταύτην ἐγὼ τὴν τέχνην οὐχ υἱὸς ὢν σὸς ἐξέμαθον οὐδὲ τῷ σῷ νόμῳ ὑποκείμενος, καὶ ὅμως αὐτὴν μεμάθηκά σοι — καὶ πρῶτος αὐτῆς ἀπολέλαυκας — οὐδὲν παρὰ σοῦ πρὸς τὸ μαθεῖν ἔχων. τίνα διδάσκαλον ἐμισθώσω; τίνα φαρμάκων παρασκευήν; οὐδʼ ἡντιναοῦν· ἀλλὰ πενόμενος ἐγὼ καὶ τῶν ἀναγκαίων ἀπορούμενος καὶ ὑπὸ τῶν διδασκάλων ἐλεούμενος ἐπαιδευόμην, καί μοι τοιαῦτα παρὰ τοῦ πατρὸς ἦν πρὸς τὸ μαθεῖν ἐφόδια, λύπη καὶ ἐρημία καὶ ἀπορία καὶ μῖσος οἰκείων καὶ ἀποστροφὴ συγγενῶν. ἀντὶ τούτων τοίνυν χρῆσθαί μου τῇ τέχνῃ ἀξιοῖς καὶ δεσπότης εἶναι θέλεις τῶν ὅτʼ οὐκ ἦσθα δεσπότης πεπορισμένων; ἀγάπα εἴ τί σε καὶ πρότερον ἑκὼν οὐ προοφείλων εὖ ἐποίησα, μηδεμίαν μηδὲ τότετότε Ν : τὸ ΓΖUBC (του F). χάριν ἀπαιτεῖσθαι δυνάμενος.

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οὐ δὴ δεῖ τὴν εὐποιίαν τὴν ἐμὴν ἀνάγκην ἐς τὸ λοιπόν μοι γενέσθαι, οὐδὲ τὸ ἑκόντα εὐεργετῆσαι ἀφορμὴν τοῦ ἄκοντα κελεύεσθαι καταστῆναι, οὐδὲ ἔθος ὑπάρξαι τοῦτο, τὸ ἅπαξ τινὰ ἰασάμενον πάντας ἐς ἀεὶ θεραπεύειν ὁπόσους ἂν ὁ θεραπευθεὶς θέλῃ· ἐπεὶ δεσπότας ἂν οὕτως καθʼ ἡμῶν εἴημεν τοὺς θεραπευομένους κεχειροτονηκότες καὶ μισθὸν τὸ δουλεύειν αὐτοῖς καὶ τὸ πάντα κελεύουσιν ὑπηρετεῖν προσδεδωκότες, οὗ τί γένοιτʼ ἂν ἀδικώτερον; διότι σε νοσήσαντα χαλεπῶς οὕτως ἀνέστησα, διὰ τοῦτο νομίζεις ἐξεῖναί σοι καταχρῆσθαί μου τῇ τέχνῃ;

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οὐ δὴ δεῖ τὴν εὐποιίαν τὴν ἐμὴν ἀνάγκην ἐς τὸ λοιπόν μοι γενέσθαι, οὐδὲ τὸ ἑκόντα εὐεργετῆσαι ἀφορμὴν τοῦ ἄκοντα κελεύεσθαι καταστῆναι, οὐδὲ ἔθος ὑπάρξαι τοῦτο, τὸ ἅπαξ τινὰ ἰασάμενον πάντας ἐς ἀεὶ θεραπεύειν ὁπόσους ἂν ὁ θεραπευθεὶς θέλῃ· ἐπεὶ δεσπότας ἂν οὕτως καθʼ ἡμῶν εἴημεν τοὺς θεραπευομένους κεχειροτονηκότες καὶ μισθὸν τὸ δουλεύειν αὐτοῖς καὶ τὸ πάντα κελεύουσιν ὑπηρετεῖν προσδεδωκότεςπροσδεδωκότες Wesseling's marginalia : προδεδωκότες , οὗ τί γένοιτʼ ἂν ἀδικώτερον; διότι σε νοσήσαντα χαλεπῶς οὕτως ἀνέστησα, διὰ τοῦτο νομίζεις ἐξεῖναί σοι καταχρῆσθαί μου τῇ τέχνῃ;

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ταῦτα μὲν οὖν εἶχον ἂν λέγειν, εἰ καὶ δυνατὰ μὲν οὗτος προσέταττεν, ἐγὼ δὲ μὴ πάντως ἅπασι μηδὲ πρὸς ἀνάγκην ὑπήκουον. νῦν δὲ ἤδη σκέψασθε καὶ οἷά ἐστιν αὐτοῦ τὰ ἐπιτάγματα· ἐπεὶ γὰρ ἐμὲ ἰάσω, φησίν, μεμηνότα, μέμηνεν δὲ καὶ ἡ γυνὴ καὶ ὅμοια πάσχει — τοῦτο γὰρ οἴεται — καὶ ὑπὸ τῶν ἄλλων ὁμοίως ἀπέγνωσται, δύνασαι δὲ σὺ πάντα ὡς ἔδειξας, ἰῶ καὶ ταύτην καὶ ἀπάλλαττε ἤδη τῆς νόσου. τοῦτο δέ, οὑτωσὶ μὲν ἁπλῶς ἀκοῦσαι, πάνυ εὔλογον ἂν δόξειεν, καὶ μάλιστα ἰδιώτῃ καὶ ἀπείρῳ ἰατρικῆς· εἰ δέ μου ἀκούσαιτε ὑπὲρ τῆς τέχνης δικαιολογουμένου, μάθοιτʼ ἂν ὡς οὔτε πάντα ἡμῖν δυνατά ἐστιν οὔθʼ αἱ τῶν νοσημάτων φύσεις παραπλήσιοι οὔτʼ ἴασις ἡ αὐτὴ οὔτε φάρμακα τὰ αὐτὰ ἐπὶ πάντων ἰσχυρά, καὶ τότʼ ἔσται δῆλον ὡς πάμπολυ τοῦ μὴ βούλεσθαί τι τὸ μὴ δύνασθαι διαφέρει. ἀνάσχεσθε δέ μου τὰ περὶ τούτων φιλοσοφοῦντος, καὶ μὴ ἀπειρόκαλον μηδὲ ἐξαγώνιον μηδὲ ἀλλότριον ἢ ἄκαιρον ἡγήσησθε τὸν περὶ τῶν τοιούτων λόγον.

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ταῦτα μὲν οὖν εἶχον ἂν λέγειν, εἰ καὶ δυνατὰ μὲν οὗτος προσέταττεν, ἐγὼ δὲ μὴ πάντως ἅπασι μηδὲ πρὸς ἀνάγκην ὑπήκουον. νῦν δὲ ἤδη σκέψασθε καὶ οἷά ἐστιν αὐτοῦ τὰ ἐπιτάγματα· ἐπεὶ γὰρ ἐμὲ ἰάσω, φησίν, μεμηνότα, μέμηνεν δὲ καὶ ἡ γυνὴ καὶ ὅμοια πάσχει — τοῦτο γὰρ οἴεται — καὶ ὑπὸ τῶν ἄλλων ὁμοίως ἀπέγνωσται, δύνασαι δὲ σὺ πάντα ὡς ἔδειξας, ἰῶ καὶ ταύτην καὶ ἀπάλλαττε ἤδη τῆς νόσου. τοῦτο δέ, οὑτωσὶ μὲν ἁπλῶς ἀκοῦσαι, πάνυ εὔλογον ἂν δόξειεν, καὶ μάλιστα ἰδιώτῃ καὶ ἀπείρῳ ἰατρικῆς· εἰ δέ μου ἀκούσαιτεἀκούσαιτε ed. Flor. : ἀκούσεται Γ, ἀκούσετε ΝΖUΒ. ὑπὲρ τῆς τέχνης δικαιολογουμένου, μάθοιτʼ ἂν ὡς οὔτε πάντα ἡμῖν δυνατά ἐστιν οὔθʼ αἱ τῶν νοσημάτων φύσεις παραπλήσιοι οὔτʼ ἴασις ἡ αὐτὴ οὔτε φάρμακα τὰ αὐτὰ ἐπὶ πάντων ἰσχυρά, καὶ τότʼ ἔσται δῆλον ὡς πάμπολυ τοῦ μὴ βούλεσθαί τι τὸ μὴ δύνασθαι διαφέρει. ἀνάσχεσθε δέ μου τὰ περὶ τούτων φιλοσοφοῦντος, καὶ μὴ ἀπειρόκαλον μηδὲ ἐξαγώνιον μηδὲ ἀλλότριον ἢ ἄκαιρον ἡγήσησθε τὸν περὶ τῶν τοιούτων λόγον.

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πρῶτα μὲν δὴ σωμάτων φύσεις καὶ κράσεις οὐχ αἱ αὐταί, κἂν ὅτι μάλιστα ἐκ τῶν ὁμοίων συνεστάναι ὁμολογῶνται, ἀλλὰ τὰ μὲν τῶνδε, τὰ δὲ τῶνδε μᾶλλον ἢ ἔλαττον μετέχει. καὶ λέγω τοῦτο ἔτι περὶ τῶν ἀνδρείων, ὡς οὐδὲ ταῦτα πᾶσιν ἴσα ἢ ὅμοια οὔτε τῇ κράσει οὔτε τῇ συστάσει. διάφορα δὴ καὶ μεγέθει καὶ εἴδει ἀνάγκη καὶ τὰ νοσήματα ἐγγίγνεσθαι αὐτοῖς, καὶ τὰ μὲν εὐίατα εἶναι καὶ πρὸς τὴν θεραπείαν ἀναπεπταμένα, τὰ δὲ τέλεον ἀπεγνωσμένα καὶ ῥᾳδίως ἁλισκόμενα καὶ κατὰ κράτος ὑπὸ τῶν νοσημάτων λαμβανόμενα. τὸ τοίνυν οἴεσθαι πάντα πυρετὸν ἢ πᾶσαν φθόην ἢ περιπλευμονίαν ἢ μανίαν μίαν καὶ τὴν αὐτὴν οὖσαν τῷ γένει ὁμοίαν ἐπὶ παντὸς εἶναι σώματος, οὐ σωφρονούντων οὐδὲ λελογισμένων οὐδὲ τὰ τοιαῦτα ἐξητακότων ἐστὶν ἀνθρώπων, ἀλλὰ τὸ αὐτὸ ἐν μὲν τῷδε ῥᾴδιον ἰᾶσθαι, ἐν δὲ τῷδε οὐκέτι. ὥσπερ οἶμαι καὶ πυρὸν ἢν τὸν αὐτὸν ἐς διαφόρους χώρας ἐμβάλῃς, ἄλλως μὲν ἐν τῇ πεδινῇ καὶ βαθείᾳ καὶ ποτιζομένῃ καὶ εὐηλίῳ καὶ εὐηνέμῳ καὶ ἐξειργασμένῃ ἀναφύσεται, εὐθαλὴς οἶμαι καὶ εὔτροφος καὶ πολύχους καρπός, ἄλλως δὲ ἐν ὄρει καὶ ὑπολίθῳ γηδίῳ, ἄλλως δὲ ἐν δυσηλίῳ, ἄλλως δὲ ἐν ὑπωρείᾳ, καὶ ὅλως διαφόρως καθʼ ἑκάστους τόπους. οὕτω δὲ καὶ τὰ νοσήματα παρὰ τοὺς ὑποδεξαμένους τόπους ἢ εὔφορα καὶ εὔτροφα ἢ ἐλάττω γίγνεται. τοῦτο τοίνυν ὑπερβὰς ὁ πατὴρ καὶ ὅλον ἀνεξέταστον καταλιπὼν ἀξιοῖ πᾶσαν μανίαν τὴν ἐν ἅπαντι σώματι ὁμοίαν εἶναι καὶ τὴν θεραπείαν ἴσην.

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πρῶτα μὲν δὴ σωμάτων φύσεις καὶ κράσεις οὐχ αἱ αὐταί, κἂν ὅτι μάλιστα ἐκ τῶν ὁμοίων συνεστάναι ὁμολογῶνται, ἀλλὰ τὰ μὲν τῶνδε, τὰ δὲ τῶνδε μᾶλλονμᾶλλον N vulg.: omitted in ΓZUB(C)A. ἢ ἔλαττον μετέχει. καὶ λέγω τοῦτο ἔτι περὶ τῶν ἀνδρείων, ὡς οὐδὲ ταῦτα πᾶσιν ἴσα ἢ ὅμοια οὔτε τῇ κράσει οὔτε τῇ συστάσει. διάφορα δὴδιάφορα δὴ ΓΖ: δνάφορα γὰρ δὴ NUB. καὶ μεγέθει καὶ εἴδει ἀνάγκη καὶ τὰ νοσήματα ἐγγίγνεσθαι αὐτοῖς, καὶ τὰ μὲν εὐίατα εἶναι καὶ πρὸς τὴν θεραπείαν ἀναπεπταμένα, τὰ δὲ τέλεον ἀπεγνωσμένα καὶ ῥᾳδίως ἁλισκόμενα καὶ κατὰ κράτος ὑπὸ τῶν νοσημάτων λαμβανόμενα. τὸ τοίνυν οἴεσθαι πάντα πυρετὸν ἢ πᾶσαν φθόην ἢ περιπλευμονίαν ἢ μανίαν μίαν καὶ τὴν αὐτὴν οὖσαν τῷ γένει ὁμοίαν ἐπὶ παντὸς εἶναι σώματος, οὐ σωφρονούντων οὐδὲ λελογισμένων οὐδὲ τὰ τοιαῦτα ἐξητακότων ἐστὶν ἀνθρώπων, ἀλλὰ τὸ αὐτὸ ἐν μὲν τῷδε ῥᾴδιον ἰᾶσθαι, ἐν δὲ τῷδε οὐκέτι. ὥσπερ οἶμαι καὶ πυρὸν ἢν τὸν αὐτὸν ἐς διαφόρους χώρας ἐμβάλῃς, ἄλλως μὲν ἐν τῇ πεδινῇ καὶ βαθείᾳ καὶ ποτιζομένῃ καὶ εὐηλίῳ καὶ εὐηνέμῳ καὶ ἐξειργασμένῃ ἀναφύσεται, εὐθαλὴς οἶμαι καὶ εὔτροφος καὶ πολύχους καρπός, ἄλλως δὲ ἐν ὄρει καὶ ὑπολίθῳ γηδίῳ, ἄλλως δὲ ἐν δυσηλίῳ, ἄλλως δὲ ἐν ὑπωρείᾳ, καὶ ὅλως διαφόρως καθʼ ἑκάστους τόπους. οὕτω δὲ καὶ τὰ νοσήματα παρὰ τοὺς ὑποδεξαμένους τόπους ἢ εὔφορα καὶκαὶ Fritzsche: ἢ MSS. εὔτροφα ἢ ἐλάττω γίγνεται. τοῦτο τοίνυν ὑπερβὰς ὁ πατὴρ καὶ ὅλον ἀνεξέταστον καταλιπὼν ἀξιοῖ πᾶσαν μανίαν τὴν ἐν ἅπαντι σώματι ὁμοίαν εἶναι καὶ τὴν θεραπείαν ἴσην.

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πρὸς δὲ τούτοις τοσούτοις οὖσιν, ὅτι τὰ γυναικεῖα σώματα πάμπολυ τῶν ἀνδρείων διαφέρει πρὸς τε νόσου διαφορὰν καὶ πρὸς θεραπείας ἐλπίδα ἢ ἀπόγνωσιν ῥᾴδιον καταμαθεῖν τὰ μὲν γὰρ τῶν ἀνδρῶν εὐπαγῆ καὶ εὔτονα, πόνοις καὶ κινήσεσιν καὶ ὑπαιθρίῳ διαίτῃ γεγυμνασμένα, τὰ δὲ ἔκλυτα καὶ ἀσυμπαγῆ, ἐνσκιᾳτροφημένα καὶ λευκὰ αἵματος ἐνδείᾳ καὶ θερμοῦ ἀπορίᾳ καὶ ὑγροῦ περιττοῦ ἐπιρροίᾳ. εὐαλωτότερα τοίνυν τῶν ἀνδρείων καὶ ταῖς νόσοις ἐκκείμενα καὶ τὴν ἴασιν οὐ περιμένοντα καὶ μάλιστα πρὸς μανίας εὐχερέστερα· ἅτε γὰρ πολὺ μὲν τὸ ὀργίλον καὶ κοῦφον καὶ ὀξυκίνητον ἔχουσαι, ὀλίγην δὲ τὴν τοῦ σώματος αὐτοῦ δύναμιν, ῥᾳδίως ἐς τὸ πάθος τοῦτο κατολισθάνουσιν.

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πρὸς δὲ τούτοις τοσούτοις οὖσιν, ὅτι τὰ γυναικεῖα σώματα πάμπολυ τῶν ἀνδρείων διαφέρει πρός τε νόσου διαφορὰν καὶ πρὸς θεραπείας ἐλπίδα ἢ ἀπόγνωσιν ῥᾴδιον καταμαθεῖν· τὰ μὲν γὰρ τῶν ἀνδρῶν εὐπαγῆ καὶ εὔτονα, πόνοις καὶ κινήσεσιν καὶ ὑπαιθρίῳ διαίτῃ γεγυμνασμένα, τὰ δὲ ἔκλυτα καὶ ἀσυμπαγῆ, ἐνσκιᾳτροφημέναἐνσκιαιτροφημένα U: ἐν σκιᾷ τροφημένα Γ; cf. Plut, Mor. 476 e. ἐν σκιᾷ τραφημένα B, ἐν σκκιᾷ τετραφημένα N, ἐσκιατραφημένα Ζ1: ἐσκιατροφημένα CMF vulg. καὶ λευκὰ αἵματος ἐνδείᾳ καὶ θερμοῦ ἀπορίᾳ καὶ ὑγροῦ περιττοῦπεριττοῦ omitted in Ζ1CMF. ἐπιρροίᾳ. εὐαλωτότερα τοίνυν τῶν ἀνδρείων καὶ ταῖς νόσοις ἐκκείμενα καὶ τὴν ἴασιν οὐ περιμένοντα καὶ μάλιστα πρὸς μανίας εὐχερέστερα· ἅτε γὰρ πολὺ μὲν τὸ ὀργίλον καὶ κοῦφον καὶ ὀξυκίνητον ἔχουσαι, ὀλίγην δὲ τὴν τοῦ σώματος αὐτοῦ δύναμιν, ῥᾳδίως ἐς τὸ πάθος τοῦτο κατολισθάνουσιν.

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οὐ δίκαιον τοίνυν παρὰ τῶν ἰατρῶν τὴν ὁμοίαν ἐπʼ ἀμφοῖν θεραπείαν ἀπαιτεῖν, εἰδότας ὡς πολὺ τοὐν μέσῳ, βίῳ παντὶ καὶ πράξεσιν ὅλαις καὶ πᾶσιν ἐπιτηδεύμασιν ἐξ ἀρχῆς εὐθὺς κεχωρισμένων. ὅταν τοίνυν λέγῃς ὅτι μέμηνε, προστίθει καὶ ὅτι γυνὴ οὖσα μέμηνε, καὶ μὴ σύγχει πάντα ταῦτα τῷ τῆς μανίας ὑπάγων ὀνόματι ἑνὶ καὶ τῷ αὐτῷ δοκοῦντι, ἀλλὰ χωρίσας, ὥσπερ ἐστὶ δίκαιον, τῇ φύσει, τὸ δυνατὸν ἐφʼ ἑκάστου σκόπει. καὶ γὰρ ἡμεῖς, ὅπερ ἐν ἀρχῇ τῶν λόγων εἰπὼν μέμνημαι, τοῦτο πρῶτον ἐπισκοποῦμεν, φύσιν σώματος τοῦ νοσοῦντος καὶ κρᾶσιν, καὶ τίνος πλείονος μετέχει, καὶ εἰ θερμότερον ἢ ψερμότερον, καὶ ἀκμάζον ἢ παρηβηκός, καὶ μέγα ἢ μικρόν, καὶ πιμελὲς ἢ ὀλιγόσαρκον, καὶ πάντα τὰ τοιαῦτα. καὶ ὅλως ἄν τις αὐτὰ προεξετάσῃ, πάνυ ἀξιόπιστος ἂν εἴη ἀπογιγνώσκων τι ἢ ὑπισχνούμενος.

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οὐ δίκαιον τοίνυν παρὰ τῶν ἰατρῶν τὴν ὁμοίαν ἐπʼ ἀμφοῖν θεραπείαν ἀπαιτεῖν, εἰδότας ὡς πολὺ τοὐν μέσῳ, βίῳ παντὶ καὶ πράξεσιν ὅλαις καὶ πᾶσιν ἐπιτηδεύμασιν ἐξ ἀρχῆς εὐθὺς κεχωρισμένων. ὅταν τοίνυν λέγῃς ὅτι μέμηνε, προστίθει καὶ ὅτι γυνὴ οὖσα μέμηνε, καὶ μὴ σύγχει πάντα ταῦτα τῷ τῆς μανίας ὑπάγων ὀνόματι ἑνὶ καὶ τῷ αὐτῷ δοκοῦντι, ἀλλὰ χωρίσας, ὥσπερ ἐστὶ δίκαιον,ἐστὶ δίκαιον Hemsterhuys : ἐστὶν καὶ ὃν ΓΝΖC (ἐστὶ ΝΖC) ; ἐστὶ καὶ ἐν UB vulg. τῇ φύσει, τὸ δυνατὸν ἐφʼ ἑκάστου σκόπει. καὶ γὰρ ἡμεῖς, ὅπερ ἐν ἀρχῇ τῶν λόγων εἰπὼν μέμνημαι, τοῦτο πρῶτον ἐπισκοποῦμεν, φύσιν σώματος τοῦ νοσοῦντος καὶ κρᾶσιν, καὶ τίνος πλείονος μετέχει, καὶ εἰ θερμότερον ἢ ψυχρότερον, καὶκαὶ ed. Flor. : ἢ MSS. ἀκμάζον ἢ παρηβηκός, καὶ μέγα ἢ μικρόν, καὶ πιμελὲς ἢ ὀλιγόσαρκον, καὶ πάντα τὰ τοιαῦτα. καὶ ὅλως ἄν τις αὐτὰ προεξετάσῃ, πάνυ ἀξιόπιστος ἂν εἴη ἀπογιγνώσκων τι ἢ ὑπισχνούμενος.

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ἐπεὶ καὶ τῆς μανίας αὐτῆς μυρία εἴδη ἐστὶν καὶ παμπόλλας ἔχει τὰς αἰτίας καὶ οὐδὲ τὰς προσηγορίας αὐτὰς ὁμοίας· οὐ γὰρ ταὐτὸν παρανοεῖν καὶ παραπαίειν καὶ λυττᾶν καὶ μεμηνέναι, ἀλλὰ ταῦτα πάντα τοῦ μᾶλλον ἢ ἧττον ἔχεσθαι τῇ νόσῳ ὀνόματά ἐστιν. αἰτίαι τε τοῖς μὲν ἀνδράσιν ἄλλαι, ταῖς δὲ γυναιξὶν ἕτεραι, καὶ τῶν ἀνδρῶν αὐτῶν τοῖς μὲν νέοις ἄλλαι, τοῖς δὲ γεγηρακόσιν διάφοροι, οἷον νέοις μὲν πλῆθος ὡς τὸ πολύ, γέροντας δὲ καὶ διαβολὴ ἄκαιρος καὶ ὀργὴ ἄλογος πολλάκις κατʼ οἰκείων ἐμπεσοῦσα τὸ μὲν πρῶτον διετάραξεν, εἶτα κατʼ ὀλίγον ἐς μανίαν περιέτρεψεν. γυναικῶν δὲ πολλὰ καθικνεῖται καὶ ῥᾳδίως ἐς τὴν νόσον ἐπάγεται, μάλιστα δὲ μῖσος κατά τινος πολὺ ἢ φθόνος ἐπʼ ἐχθρῷ εὐτυχοῦντι ἢ λύπη τις ἢ ὀργή· κατʼ ὀλίγον ταῦτα ὑποτυφόμενα καὶ μακρῷ χρόνῳ ἐντρεφόμενα μανίαν ἀποτελεῖ.

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ἐπεὶ καὶ τῆς μανίας αὐτῆς μυρία εἴδη ἐστὶν καὶ παμπόλλας ἔχει τὰς αἰτίας καὶ οὐδὲ τὰς προσηγορίας αὐτὰς ὁμοίας· οὐ γὰρ ταὐτὸν παρανοεῖν καὶ παραπαίειν καὶ λυττᾶν καὶ μεμηνέναι, ἀλλὰ ταῦτα πάντα τοῦ μᾶλλον ἢ ἧττον ἔχεσθαι τῇ νόσῳ ὀνόματά ἐστιν. αἰτίαι τε τοῖς μὲν ἀνδράσιν ἄλλαι, ταῖς δὲ γυναιξὶν ἕτεραι, καὶ τῶν ἀνδρῶν αὐτῶν τοῖς μὲν νέοις ἄλλαι, τοῖς δὲ γεγηρακόσιν διάφοροι, οἷον νέοις μὲν πλῆθοςπλῆθος This word, which has perhaps elicited more conjectures than any other in Lucian, is right. Its use as a synonym of πληθώρα, though not recognised in the dictionaries, is abundantly documented in Galen; e.g., De San. Tuenda, IV, 2, 13: τοῦ τοιούτου πλήθους ὃ δὴ καὶ πληθώραν ὀνομάζουσι. ὡς τὸ πολύ, γέροντας δὲ καὶ διαβολὴ ἄκαιρος καὶ ὀργὴ ἄλογος πολλάκις κατʼ οἰκείων ἐμπεσοῦσα τὸ μὲν πρῶτον διετάραξεν, εἶτα κατʼ ὀλίγον ἐς μανίαν περιέτρεψεν. γυναικῶν δὲ πολλὰ καθικνεῖται καὶ ῥᾳδίως ἐς τὴν νόσον ἐπάγεται, μάλιστα δὲ μῖσος κατά τινος πολὺ ἢ φθόνος ἐπʼ ἐχθρῷ εὐτυχοῦντι ἢ λύπη τις ἢ ὀργή· κατʼ ὀλίγον ταῦτα ὑποτυφόμενα καὶ μακρῷ χρόνῳ ἐντρεφόμενα μανίαν ἀποτελεῖ.

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τοιαῦτά σοι, ὦ πάτερ, καὶ ἡ γυνὴ πέπονθεν καὶ ἴσως τι λελύπηκεν αὐτὴν ἔναγχος· οὐδὲν γὰρ ἐκείνη ἐμίσει. πλὴν ἔχεταί γε καὶ οὐκ ἂν ἐκ τῶν παρόντων ὑπʼ ἰατροῦ θεραπευθῆναι δύναιτο· ὡς εἴ γε ἄλλος τις ὑπόσχοιτο, εἴ τις ἀπαλλάξειε, μίσει τότε ὡς ἀδικοῦντα ἐμέ. καὶ μὴν κἀκεῖνο, ὦ πάτερ, οὐκ ἂν ὀκνήσαιμι εἰπεῖν, ὅτι εἰ καὶ μὴ τελέως οὕτως ἀπέγνωστο, ἀλλά τις ἔτι σωτηρίας ἐλπὶς ὑπεφαίνετο, οὐκ ἂν οὐδὲ οὕτω ῥᾳδίως προσηψάμην οὐδʼ αὖ προχείρως φάρμακον ἐγχέαι ἐτόλμησα, δεδιὼς τὴν τύχην καὶ τὴν παρὰ τῶν πολλῶν δυσφημίαν. ὁρᾷς ὡς οἴονται πάντες εἶναί τι, μῖσος πρὸς τοὺς προγόνους πάσαις μητρυιαῖς, κἂν ὦσι· χρησταί, καί τινα κοινὴν μανίαν ταύτην -ʼ· γυναικείαν αὐτὰς μεμηνέναι,. τάχʼ ἂν οὖν τις ὑπώπτευσεν, ἄλλως χωρήσαντος τοῦ κακοῦ καὶ τῶν φαρμάκων οὐ δυνηθέντων, κακοήθη καὶ δολερὰν τὴν θεραπείαν γεγονέναι.

+

τοιαῦτά σοι, ὦ πάτερ, καὶ ἡ γυνὴ πέπονθεν καὶ ἴσως τι λελύπηκεν αὐτὴν ἔναγχος· οὐδὲνούδένα (C)A, perhaps right. γὰρ ἐκείνη ἐμίσει. πλὴν ἔχεταί γε καὶ οὐκ ἂν ἐκ τῶν παρόντων ὑπʼ ἰατροῦ θεραπευθῆναι δύναιτο· ὡς εἴ γε ἄλλος τις ὑπόσχοιτο, εἴ τις ἀπαλλάξειε, μίσει τότε ὡς ἀδικοῦντα ἐμέ. καὶ μὴν κἀκεῖνο, ὦ πάτερ, οὐκ ἂν ὀκνήσαιμι εἰπεῖν, ὅτι εἰ καὶ μὴ τελέως οὕτως ἀπέγνωστο, ἀλλά τις ἔτι σωτηρίας ἐλπὶς ὑπεφαίνετο, οὐκ ἂν οὐδὲ οὕτω ῥᾳδίως προσηψάμην οὐδʼ αὖ προχείρως φάρμακον ἐγχέαι ἐτόλμησα, δεδιὼς τὴν τύχην καὶ τὴν παρὰ τῶν πολλῶν δυσφημίαν. ὁρᾷς ὡς οἴονται πάντες εἶναί τι μῖσος πρὸς τοὺς προγόνους πάσαις μητρυιαῖς, κἂν ὦσι χρησταί, καί τινα κοινὴν μανίαν ταύτηνταύτην Z(MFC) edd.: ταύτῃ ΓUNB. γυναικείαν αὐτὰς μεμηνέναι. τάχʼ ἂν οὖντάχ' ἂν οὖν Jacobitz: κάκα οὖν ΓUNBAZ2, τάχα ἂν Z1M. τις ὑπώπτευσεν, ἄλλως χωρήσαντος τοῦ κακοῦ καὶ τῶν φαρμάκων οὐ δυνηθέντων, κακοήθη καὶ δολερὰν τὴν θεραπείαν γεγονέναι.

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καὶ τὰ μὲν τῆς γυναικός, ὦ πάτερ, οὕτως ἔχει, καὶ πάνυ σοι τετηρηκὼς λέγω — οὔ ποτε ῥᾷον ἕξει, κἂν μυριάκις πίῃ τοῦ φαρμάκου. διὰ τοῦτʼ ἐπιχειρεῖν οὐκ ἄξιον, εἰ μὴ πρὸς μόνον τὸ ἀποτυχεῖν με κατεπείγεις καὶ κακοδοξίᾳ περιβαλεῖν θέλεις. ἔασον ὑπὸ τῶν ὁμοτέχνων φθονεῖσθαι. ἐὰν δὲ με ἀποκηρύξῃς πάλιν, ἐγώ μὲν καίτοι πάντων ἔρημος γενόμενος οὐδὲν κατὰ σοῦ δεινὸν εὔξομαι· τί δʼ ἄν, ὅπερ μὴ γένοιτο, αὖθις ἡ νόσος ἐπανέλθῃ; φιλεῖ γάρ πως τὰ τοιαῦτα ἐρεθιζόμενα παλινδρομεῖν. τί με πρᾶξαι δεήσει; θεραπεύσω μὲν εὖ ἴσθι καὶ τότε καὶ οὔ ποτε λείψω τὴν τάξιν ἣν τοὺς παῖδας ἔταξεν ἡ φύσις, οὐδὲ τοῦ γένους τὸ ἐπʼ ἐμαυτῷ ἐπιλήσομαι. εἶτʼ ἂν σωφρονήσῃς, αὖθις ἀναλαμβάνειν πώποτε πιστεῦσαί με δεῖ; ὁρᾷς; ἤδη καὶ ταῦτα ποιῶν ἐπισπᾷ τὴν νόσον καὶ ὑπομιμνήσκεις τὸ πάθος. χθὲς καὶ πρῴην ἐκ τηλικούτων κακῶν ἀνασφήλας διατείνῃ καὶ βοᾷς καὶ τὸ μέγιστον, ὀργίζῃ καὶ πρὸς μῖσος τρέπῃ καὶ τοὺς νόμους ἀνακαλεῖς. οἴμοι, πάτερ, ταῦτʼ ἦν σου καὶ τῆς πάλαι μανίας τὰ προοίμια.

+

καὶ τὰ μὲν τῆς γυναικός, ὦ πάτερ, οὕτως ἔχει, καὶ πάνυ σοι τετηρηκὼς λέγω — οὔ ποτε ῥᾷον ἕξει, κἂν μυριάκις πίῃ τοῦ φαρμάκου. διὰ τοῦτʼ ἐπιχειρεῖν οὐκ ἄξιον, εἰ μὴ πρὸς μόνον τὸ ἀποτυχεῖν με κατεπείγεις καὶ κακοδοξίᾳ περιβαλεῖν θέλεις. ἔασον ὑπὸ τῶν ὁμοτέχνων φθονεῖσθαι. ἐὰν δέ με ἀποκηρύξῃς πάλιν, ἐγὼ μὲν καίτοι πάντων ἔρημος γενόμενος οὐδὲν κατὰ σοῦ δεινὸν εὔξομαι· τί δʼ ἄν, ὅπερ μὴ γένοιτο, αὖθις ἡ νόσος ἐπανέλθῃ; φιλεῖ γάρ πως τὰ τοιαῦτα ἐρεθιζόμενα παλινδρομεῖν. τί με πρᾶξαι δεήσει; θεραπεύσω μὲν εὖ ἴσθι καὶ τότε καὶ οὔ ποτε λείψω τὴν τάξιν ἣν τοὺς παῖδας ἔταξεν ἡ φύσις, οὐδὲ τοῦ γένους τὸ ἐπʼ ἐμαυτῷ ἐπιλήσομαι. εἶτʼ ἂν σωφρονήσῃς, αὖθις ἀναλαμβάνειν πώποτε πιστεῦσαί με δεῖ; ὁρᾷς; ἤδη καὶ ταῦτα ποιῶν ἐπισπᾷ τὴν νόσον καὶ ὑπομιμνήσκεις τὸ πάθος. χθὲς καὶ πρῴην ἐκ τηλικούτων κακῶν ἀνασφήλας διατείνῃ καὶ βοᾷς, καὶ τὸ μέγιστον, ὀργίζῃ καὶ πρὸς μῖσος τρέπῃ καὶ τοὺς νόμους ἀνακαλεῖς. οἴμοι, πάτερ, ταῦτʼ ἦν σου καὶ τῆς πάλαι μανίας τὰ προοίμια.

 diff --git a/data/tlg0062/tlg054/tlg0062.tlg054.perseus-grc2.xml b/data/tlg0062/tlg054/tlg0062.tlg054.perseus-grc2.xml index a59ed3b6d..06ddafe15 100644 --- a/data/tlg0062/tlg054/tlg0062.tlg054.perseus-grc2.xml +++ b/data/tlg0062/tlg054/tlg0062.tlg054.perseus-grc2.xml @@ -97,7 +97,15 @@

λέγουσιν ἰατρῶν παῖδες ἐκείνην τὴν αἰτίαν εἶναι, παχὺν τὸν ἰὸν ὄντα ἔπειτα δευόμενον τῷ ποτῷ ὀξυκίνητον γίγνεσθαι, ὑγρότερον, ὡς τὸ εἰκός, καθιστάμενον καὶ ἐπὶ πλεῖστον διαχεόμενον.

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ἐγὼ μὲν οὖν οὐδένα τοῦτο πεπονθότα εἶδον, μηδέ, ὦ θεοί, ἴδοιμι οὕτω κολαζόμενον ἄνθρωπον, ἀλλʼ οὐδὲ ἐπέβην τῆς Λιβύης τὸ παράπαν εὖ ποιῶν· ἐπίγραμμα δέ τι ἤκουσα, ὅ μοι τῶν ἑταίρων τις ἔλεγεν αὐτος ἐπὶ στήλης ἀνεγνωκέναι ἀνδρὸς οὕτως ἀποθανόντος· ἐκ Λιβυης ἔφη ἀπιὼν ἐς Αἴγυπτον παρὰ τὴν μεγάλην Σύρτιν ποιεῖσθαι τὴν πορείαν· οὐ γὰρ εἶναι ἄλλως· ἔνθα δὴ ταφῳ ἐντυχεῖν παρὰ τὴν ἠϊόνα ἐπʼ αὐτῷ τῷ κλύσματι καὶ στήλην ἐφεστάναι δηλοῦσαν τοῦ ὀλέθρου τὸν τρόπον· κεκολάφθαι γὰρ ἐπʼ αὐτῇ ἄνθρωπον μὲν τινα οἷον τὸν Τάνταλον γράφουσιν ἐν λίμνῃ ἑστῶτα καὶ ἀρυομενον τοῦ ὕδατος, ὡς πίοι δή, τὸ θηρίον δὲ τὴν διψάδα ἐμπεφυκὸς αὐτῷ περιεσπειρᾶσθαι τῷ ποδί, καί τινας γυναῖκας ὑδροφορούσας ἅμα πολλὰς καταχεῖν τὸ ὕδωρ αὐτοῦ πλησίον δὲ ᾠὰ κεῖσθαι οἷα τῶν στρουθῶν ἐκείνων, οὓς ἔφην θηρᾶν τοὺς Γαράμαντας· γεγράφθαι δὲ πρὸς τοὐπίγραμμα, οὐ χεῖρον δὲ καὶ αὐτὸ εἰπεῖν, τοῖα παθόντʼ, οἶμαι, καὶ Τάνταλον αἴθοπος ἰοῦ μηδαμὰ κοιμῆσαι διψαλέην ὀδύνην. καὶ Δαναοῖο κόρας τοῖον πίθον οὐκ ἀναπλῆσαι αἰὲν ἐπαντλούσας ὑδροφόρῳ καμάτῳ. ἔτι καὶ ἄλλα ἔπη τέτταρά ἐστι περὶ τῶν ᾠῶν, καὶ ὡς ἀναιρούμενος αὐτὰ ἐδήχθη· ἀλλʼ οὐκέτι μέμνημαι ἐκείνων.

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ἐγὼ μὲν οὖν οὐδένα τοῦτο πεπονθότα εἶδον, μηδέ, ὦ θεοί, ἴδοιμι οὕτω κολαζόμενον ἄνθρωπον, ἀλλʼ οὐδὲ ἐπέβην τῆς Λιβύης τὸ παράπαν εὖ ποιῶν· ἐπίγραμμα δέ τι ἤκουσα, ὅ μοι τῶν ἑταίρων τις ἔλεγεν αὐτος ἐπὶ στήλης ἀνεγνωκέναι ἀνδρὸς οὕτως ἀποθανόντος· ἐκ Λιβυης ἔφη ἀπιὼν ἐς Αἴγυπτον παρὰ τὴν μεγάλην Σύρτιν ποιεῖσθαι τὴν πορείαν· οὐ γὰρ εἶναι ἄλλως· ἔνθα δὴ ταφῳ ἐντυχεῖν παρὰ τὴν ἠϊόνα ἐπʼ αὐτῷ τῷ κλύσματι καὶ στήλην ἐφεστάναι δηλοῦσαν τοῦ ὀλέθρου τὸν τρόπον· κεκολάφθαι γὰρ ἐπʼ αὐτῇ ἄνθρωπον μὲν τινα οἷον τὸν Τάνταλον γράφουσιν ἐν λίμνῃ ἑστῶτα καὶ ἀρυομενον τοῦ ὕδατος, ὡς πίοι δή, τὸ θηρίον δὲ τὴν διψάδα ἐμπεφυκὸς αὐτῷ περιεσπειρᾶσθαι τῷ ποδί, καί τινας γυναῖκας ὑδροφορούσας ἅμα πολλὰς καταχεῖν τὸ ὕδωρ αὐτοῦ πλησίον δὲ ᾠὰ κεῖσθαι οἷα τῶν στρουθῶν ἐκείνων, οὓς ἔφην θηρᾶν τοὺς Γαράμαντας· γεγράφθαι δὲ πρὸς τοὐπίγραμμα, οὐ χεῖρον δὲ καὶ αὐτὸ εἰπεῖν, +τοῖα παθόντʼ, οἶμαι, καὶ Τάνταλον αἴθοπος ἰοῦ + +μηδαμὰ κοιμῆσαι διψαλέην ὀδύνην. + +καὶ Δαναοῖο κόρας τοῖον πίθον οὐκ ἀναπλῆσαι + +αἰὲν ἐπαντλούσας ὑδροφόρῳ καμάτῳ. + ἔτι καὶ ἄλλα ἔπη τέτταρά ἐστι περὶ τῶν ᾠῶν, καὶ ὡς ἀναιρούμενος αὐτὰ ἐδήχθη· ἀλλʼ οὐκέτι μέμνημαι ἐκείνων.

συλλέγουσι δὲ ἄρα τὰ ᾠὰ καὶ ἐσπουδάκασι περὶ αὐτὰ οἱ περίοικοι, οὐχ ὡς φαγεῖν μόνον, ἀλλὰ καὶ σκεύεσι χρῶνται κενώσαντες καὶ ἐκπώματα ποιοῦνται ἀπʼ αὐτῶν· οὐ γὰρ ἔχουσι κεραμεύειν διὰ τὸ ψάμμον εἶναι τὴν γῆν. εἰ δὲ καὶ μεγάλα εὑρεθείη, καὶ πῖλοι γίγνονται δύο ἐκ τοῦ ᾠοῦ ἑκάστου· τὸ γὰρ ἡμίτομον ἑκάτερον ἀποχρῶν τῇ κεφαλῇ πῖλός ἐστιν.

diff --git a/data/tlg0062/tlg055/tlg0062.tlg055.perseus-grc2.xml b/data/tlg0062/tlg055/tlg0062.tlg055.perseus-grc2.xml index de66a706f..a6997a52a 100644 --- a/data/tlg0062/tlg055/tlg0062.tlg055.perseus-grc2.xml +++ b/data/tlg0062/tlg055/tlg0062.tlg055.perseus-grc2.xml @@ -220,7 +220,7 @@

ὁ οἰνοχόος ὀξὺ δεδορκέτω ἐκ περιωπῆς ἐς ἕκαστον, καὶ ἔλαττον ἐς τὸν δεσπότην, καὶ ἐπʼ ὀξύτερον ἀκουέτω. καὶ κύλικες παντοῖαι. καὶ ἐξέστω παρέχειν, ἤν τις ἐθέλῃ, φιλοτησίαν. πάντες πᾶσι προπινέτωσαν, ἢν ἐθέλωσι, προπιόντος τοῦ πλουσίου. μὴ ἐπάναγκες ἔστω πίνειν, ἤν τις μὴ δύνηται. εἰς τὸ συμπόσιον μήτε ὀρχηστὴν μήτε κιθαριστὴν αὐτοὺς ἄγειν ἄρτι μανθάνοντα ἐξέστω, ἤν τις ἐθέλῃ. σκώμματος μέτρον ἔστω τὸ ἄλυπον ἐπὶ πᾶσιν. ἐπὶ πᾶσι πεττευέτωσαν ἐπὶ καρύων· ἤν τις ἐπʼ ἀργυρίῳ πεττεύσῃ, ἄσιτος ἐς τὴν ὑστεραίαν ἔστω. καὶ μενέτω καὶ ἀπίτω ἕκαστος, ὁπόταν βούληται. ἐπὰν δὲ τοὺς οἰκέτας ὁ πλούσιος εὐωχῇ, διακονούντων καὶ οἱ φίλοι σὺν αὐτῷ. τοὺς νόμους τούτους ἕκαστον τῶν πλουσίων ἐγγράψαντα ἐς χαλκῆν στήλην ἔχειν ἐν μεσαιτάτῳ τῆς αὐλῆς, καὶ ἀναγινωσκέτω. δεῖ δὲ εἰδέναι ὅτι ἔστʼ ἂν αὕτη ἡ στήλη μένῃ, οὔτε λιμὸς οὔτε λοιμὸς οὔτε πυρκαϊὰ οὔτε ἄλλο χαλεπὸν οὐδὲν εἴσεισιν εἰς τὴν οἰκίαν αὐτοῖς. ἢν δέ ποτε — ὅπερ μὴ γένοιτο — καθαιρεθῇ, ἀποτρόπαιον οἷα πείσονται.

-Ἐπιστολαὶ Κρονικαί 1. +Ἐπιστολαὶ Κρονικαί 1.

Ἐγὼ Κρόνῳ χαίρειν. ἐγεγράφειν μὲν ἤδη σοι καὶ πρότερον δηλῶν ἐν οἷς εἴην καὶ ὡς ὑπὸ πενίας κινδυνεύοιμι μόνος ἄμοιρος εἶναι τῆς ἑορτῆς, ἣν ἐπήγγελκας, ἔτι καὶ τοῦτο προσθεὶς — μέμνημαι γάρ — ἀλογώτατον εἶναι τοὺς μὲν ἡμῶν ὑπερπλουτεῖν καὶ τρυφᾶν δὐ κοινωνοῦντας ὧν ἔχουσι τοῖς πενεστέροις, τοὺς δὲ λιμῷ διαφθείρεσθαι, καὶ ταῦτα Κρονίων ἐνεστώτων· ἐπεὶ δέ μοι τότε οὐδὲν ἀντεπέστειλας, ἡγησάμην δεῖν αὖθις ἀναμνῆσαί σε τῶν αὐτῶν. ἐχρῆν γάρ σε, ὦ ἄριστε Κρόνε, τὸ ἄνισον τοῦτο ἀφελόντα καὶ τὰ ἀγαθὰ ἐς τὸ μέσον ἅπασι καταθέντα ἔπειτα κελεύειν ἑορτάζειν. ὡς δὲ νῦν ἔχομεν, μύρμηξ ἢ κάμηλος, ὡς ἡ παροιμία φησί. μᾶλλον δὲ τραγικὸν ὑποκριτὴν ἐννόησον θατέρῳ μὲν τοῖν ποδοῖν ἐφʼ ὑψηλοῦ βεβηκότα, οἷοί εἰσι τραγικοὶ ἐμβάται, ὁ δʼ ἕτερος ἀνυπόδητος ἔστω. εἰ τοίνυν βαδίζοι οὕτως ἔχων, ὁρᾷς ὅτι ἀναγκαῖον αὐτῷ ἄρτι μὲν ὑψηλῷ, ἄρτι δὲ ταπεινῷ γενέσθαι, καθʼ ὁπότερον ἂν πόδα προβαίνῃ. τοσοῦτον κἀν τῷ βίῳ ἡμῶν τὸ ἄνισον· καὶ οἱ μὲν ὑποδησάμενοι ἐμβάτας τῆς τύχης χορηγούσης ἐντραγῳδοῦσιν ἡμῖν, οἱ πολλοὶ δὲ πεζῇ καὶ χαμαὶ βαδίζομεν δυνάμενοι ἄν, εὖ ἴσθι, μὴ χεῖρον αὐτῶν ὑποκρίνεσθαι καὶ διαβαίνειν, εἴ τις καὶ ἡμᾶς ἐνεσκεύασε παραπλησίως ἐκείνοις.

@@ -239,7 +239,7 @@

ὃ δὲ δὴ μάλιστα ἂν αὐτοὺς ἀνιάσειε, τὸ μὲν χρυσίον μύρμηκάς τινας οἵους τοὺς Ἰνδικοὺς ἀνορύττοντας ἐκ τῶν θησαυρῶν ἐκφέρειν νύκτωρ ἐς τὸ δημόσιον· τὴν ἐσθῆτα δὲ ὀλιγωρίᾳ τῶν ἐπιμελητῶν κοσκινηδὸν διατερυπῆσθαι ὑπὸ τῶν βελτίστων μυῶν, ὡς σαγήνης θυννευτικῆς μηδὲν διαφέρειν· παῖδας δὲ αὐτῶν τοὺς ὡραίους καὶ κομήτας, οὓς Ὑακίνθους ἢ Ἀχιλλέας ἢ Ναρκίσσους ὀνομάζουσι, μεταξὺ ὀρέγοντας σφίσι τὸ ἔκπωμα φαλακροὺς γίνεσθαι ὑπορρεούσης τῆς κόμης καὶ πώγωνα φύειν ὀξύν, οἷοί εἰσιν ἐν ταῖς κωμῳδίαις οἱ σφηνοπώγωνες, καὶ τὸ παρὰ τοῖς κροτάφοις πάνυ λάσιον καὶ κάρτα ἐκκεντοῦν, τὸ μεταξὺ δὲ λεῖον καὶ γυμνὸν εἶναι. ταῦτα καὶ πλείω τούτων εὐξαίμεθʼ ἄν, εἰ μὴ θέλωσι τὸ ἄγαν φίλαυτον τοῦτʼ ἀφέντες ἐς τὸ κοινὸν πλουτεῖν καὶ μεταδιδόναι ἡμῖν τῶν μετρίων.

- Ἐπιστολαὶ Κρονικαί 2. + Ἐπιστολαὶ Κρονικαί 2.

Κρόνος ἐμοὶ τῷ τιμιωτάτῳ χαίρειν. τί ταῦτα ληρεῖς, ὦ οὗτος, ἐμοὶ περὶ τῶν παρόντων ἐπιστέλλων καὶ ἀναδασμὸν τῶν ἀγαθῶν ποιεῖν κελεύων; τὸ δὲ ἑτέρου ἂν εἴη, τοῦ νῦν ἄρχοντος. θαυμάζω γὰρ εἰ μόνος τῶν ἁπάντων ἀγνώσσεις ὡς ἐγὼ μὲν πάλαι βασιλεὺς ὢν πέπαυμαι, τοῖς παισὶ διανείμας τὴν ἀρχήν, ὁ δὲ Ζεὺς μάλιστα τῶν τοιούτων ἐπιμελεῖται· τὰ δὲ ἡμέτερα ταῦτα μέχρι πεττῶν καὶ κρότου καὶ ᾠδῆς καὶ μέθης, καὶ τοῦτο οὐ πλέον ἡμερῶν ἑπτά. ὥστε περὶ τῶν μειζόνων ἃ φής, ἀφελεῖν τὸ ἄνισον καὶ ἐκ τῆς ὁμοίας ἢ πένεσθαι ἢ πλουτεῖν ἅπαντας, ὁ Ζεὺς ἂν χρηματίσειεν ὑμῖν. εἰ δέ τι τῶν ἐκ τῆς ἑορτῆς ἀδικοῖτό τις ἢ πλεονεκτοῖτο, ἐμὸν ἂν εἴη δικάζειν· καὶ ἐπιστέλλω δὲ τοῖς πλουσίοις περὶ τῶν δείπνων καὶ τοῦ χοίνικος τοῦ χρυσίου καὶ τῶν ἐσθήτων, ὡς καὶ ὑμῖν πέμποιεν ἐς τὴν ἑορτήν· δίκαια γάρ ταῦτα καὶ ἄξια αὐτοὺς ποιεῖν, ὡς φατέ, εἰ μή τι εὔλογον ἐκεῖνοι πρὸς ταῦτα λέγειν ἔχωσι.

@@ -258,7 +258,7 @@

τά γέ τοι πλεῖστα εὕροιτε ἂν αὐτοὺς ὑμῶν ἕνεκα κτωμένους, οὐχ ὅπως αὐτοὶ χρήσωνται, ἀλλʼ ὅπως ὑμεῖς θαυμάζοιτε. ταῦτα ὑμᾶς παραμυθοῦμαι εἰδὼς τὸν βίον ἑκάτερον, καὶ ἄξιον ἑορτάζειν ἐνθυμουμένους ὅτι μετʼ ὀλίγον ἅπαντας δεήσει ἀπιέναι ἐκ τοῦ βίου κἀκείνους τὸν πλοῦτον καὶ ὑμᾶς τὴν πενίαν ἀφέντας. πλὴν ἐπιστελῶ γε αὐτοῖς ὥς2περ ὑπεσχόμην, καὶ οἶδʼ ὅτι οὐκ ὀλιγωρήσουσι τῶν ἐμῶν γραμμάτων.

- Ἐπιστολαὶ Κρονικαί 3. + Ἐπιστολαὶ Κρονικαί 3.

Κρόνος τοῖς πλουσίοις χαίρειν. οἱ πένητες ἔναγχος ἐπεστάλκασί μοι αἰτιώμενοι ὑμᾶς μὴ μεταδιδόναι σφίσιν ὧν ἔχετε, καὶ τὸ μὲν ὅλον ἠξίουν με κοινὰ πᾶσι ποιεῖν τἀγαθὰ καὶ τὸ μέρος ἕκαστον αὐτῶν ἔχειν· δίκαιον γὰρ εἶναι ἰσοτιμίαν καθεστηκέναι καὶ μὴ τῷ μὲν πλέον, τῷ δὲ μηδʼ ὅλως μετεῖναι τῶν ἡδέων. ἐγὼ δὲ περὶ μὲν τούτων ἔφην ἄμεινον σκέψασθαι τὸν Δία, περὶ δὲ τῶν παρόντων καὶ ὧν ἀδικεῖσθαι ᾤοντο κατὰ τὴν ἑορτὴν ἑώρων ἐπʼ ἐμὲ καθήκουσαν τὴν κρίσιν, καὶ ὑπεσχόμην γράψειν πρὸς ὑμᾶς. ἔστι δὲ ἅπερ ἀξιοῦσι ταῦτα μέτρια, ὡς ἐμοὶ ἔδοξε. πῶς γάρ, φασί, ῥιγοῦντες τοσούτῳ κρύει καὶ λιμῷ ἐχόμενοι προσέτι ἑορτάζοιμεν ἄν; εἰ τοίνυν ἐθέλοιμι κἀκείνους μετέχειν τῆς ἑορτῆς, ἐκέλευόν με ἀναγκάσαι ὑμᾶς ἐσθήτων τε ὧν ἔχετε μεταδοῦναι αὐτοῖς, εἴ τινες περιτταὶ καὶ παχύτεραι ἢ καθʼ ὑμᾶς, καὶ τοῦ χρυσίου ὀλίγον ἐπιστάξαι αὐτοῖς· εἰ γὰρ ταῦτα, φασί, ποιήσετε, μηδὲ ἀμφισβητεῖν ὑμῖν ἔτι τῶν ἀγαθῶν ἐπὶ τοῦ Διός, εἰ δὲ μή, ἀπειλοῦσι προσκαλέσασθαι ἐπὶ τὸν ἀναδασμόν, ἐπειδὰν τὸ πρῶτον δίκας ὁ Ζεὺς προθῇ. ταῦτά ἐστιν οὐ πάνυ χαλεπὰ ὑμῖν ἀπὸ τοσούτων ἃ καλῶς ποιοῦντες ἔχετε.

@@ -274,7 +274,7 @@

ἐπεὶ ἐρήσομαι ὑμᾶς, εἰ μύοντες οἱ πένητες βαδίζοιεν — ὑποθώμεθα γὰρ οὕτως — οὐκ ἂν ὑμᾶς ἠνίασεν οὐκ ἔχοντας οἷς ἐπιδείξαισθε τὰς ἁλουργεῖς ἐσθῆτας καὶ τῶν ἀκολουθούντων τὸ πλῆθος ἢ τῶν δακτυλίωι τὸ μέγεθος; ἐῶ λέγειν ὡς καὶ ἐπιβουλὰς καὶ μίση παρὰ τῶν πενήτων ἀναγκαῖον ἐγγίνεσθαι πρὸς ὑμᾶς, ἢν μόνοι τρυφᾶν ἐθέλητε· ἃ μὲν γὰρ εὔξασθαι καθʼ ὑμῶν ἀπειλοῦσιν, ἀποτρόπαια, μηδὲ γένοιτο εἰς ἀνάγκην αὐτοὺς καταστῆναι τῆς εὐχῆς· ἐπεὶ οὔτε ἀλλάντων γεύσεσθε οὔτε πλακοῦντος ἢ εἴ τι λείψανον τῆς κυνός, ἡ φακῆ δὲ ὑμῖν σαπέρδην ἐντετηκότα ἕξει, ὗς δὲ καὶ ἔλαφος ὀπτώμενοι μεταξὺ δρασμὸν βουλεύσουσιν ἐκ τοῦ ὀπτανείου ἐς τὸ ὄρος, καὶ ὄρνις ψύττα κατατείνασαι ἄπτεροι καὶ αὗται παρʼ αὐτοὺς τοὺς πένητας ἐκπετήσονται· τὸ δὲ μέγιστον, οἱ ὡραιότατοι τῶν οἰνοχόων φαλακροὶ ἐν ἀκαρεῖ τοῦ χρόνου ὑμῖν γενήσονται, ἐπὶ κατεαγότι καὶ ταῦτα τῷ ἀμφορεῖ. πρὸς τάδε βουλεύεσθε ἃ καὶ τῇ ἑορτῇ πρέποντα γένοιτʼ ἂν καὶ ὑμῖν ἀσφαλέστατα, καὶ ἐπικουφίζετε πολλὴν τὴν πενίαν αὐτοῖς ἀπʼ ὀλίγου τελέσματος φίλους οὐ μεμπτοὺς ἕξοντες.

- Ἐπιστολαὶ Κρονικαί 4. + Ἐπιστολαὶ Κρονικαί 4.

οἱ πλούσιοι τῷ Κρόνῳ χαίρειν. πρὸς γὰρ σὲ οἴει μόνον ὑπὸ τῶν πενήτων ταῦτα γεγράφθαι, ὦ Κρόνε, οὐχὶ δὲ καὶ ὁ Ζεὺς ἤδη ἐκκεκώφηται πρὸς αὐτῶν ἀναβοώντων καὶ αὐτὰ δὴ ταῦτα τὸν ἀναδασμὸν ἀξιούντων γενέσθαι καὶ αἰτιωμένων τήν τε εἱμαρμένην ὡς ἄνισον τὴν νομὴν πεποιημένην καὶ ἡμᾶς ὅτι μηδενὸς αὐτοῖς μεταδιδόναι ἀξιοῦμεν; ἀλλʼ οἶδεν ἐκεῖνος, ἅτε Ζεὺς ὤν, παρʼ οἷστισιν ἡ αἰτία, καὶ διὰ τοῦτο παρακούει αὐτῶν τὰ πολλά. σοὶ δὲ ὅμως ἀπολογησόμεθα, ἐπείπερ ἄρχεις γε νῦν ἡμῶν. ἡμεῖς μὲν γὰρ ἅπαντα πρὸ ὀφθαλμῶν λαβόντες ἅ γέγραφας, ὡς καλὸν ἐπικουρεῖν ἀπὸ πολλῶν τοῖς δεομένοις καὶ ὡς ἥδιον συνεῖναι καὶ συνευωχεῖσθαι τοῖς πένησιν, ἀεὶ διετελοῦμεν οὕτως ποιοῦντες ἰσοδίαιτοι καθεστῶτες, ὡς ἂν μηδὲ τὸν συνδαίτην αὐτὸν αἰτιάσασθαί τι.

diff --git a/data/tlg0062/tlg058/tlg0062.tlg058.perseus-grc2.xml b/data/tlg0062/tlg058/tlg0062.tlg058.perseus-grc2.xml index 499d04bf6..d623f0c31 100644 --- a/data/tlg0062/tlg058/tlg0062.tlg058.perseus-grc2.xml +++ b/data/tlg0062/tlg058/tlg0062.tlg058.perseus-grc2.xml @@ -96,7 +96,21 @@

ὁ μέν γε θεσπέσιος Πυθαγόρας, εἰ καὶ μηδὲν αὐτὸς ἴδιον ἡμῖν καταλιπεῖν τῶν αὐτοῦ ἠξίωσεν, ὅσον Ὀκέλλῳ τῷ Λευκανῷ καὶ Ἀρχύτᾳ καὶ τοῖς ἄλλοις ὁμιληταῖς αὐτοῦ τεκμαίρεσθαι, οὔτε τὸ χαίρειν οὔτε τὸ εὖ πράττειν προὔγραφεν, ἀλλʼ ἀπὸ τοῦ ὑγιαίνειν ἄρχεσθαι ἐκέλευεν· ἅπαντες γοῦν οἱ ἀπʼ αὐτοῦ ἀλλήλοις ἐπιστέλλοντες ὁπότε σπουδαῖόν τι γράφοιεν, ὑγιαίνειν εὐθὺς ἐν ἀρχῇ παρεκελεύοντο ὡς καὶ αὐτὸ ψυχῇ τε καὶ σώματι ἁρμοδιώτατον καὶ συνόλως ἅπαντα περιειληφὸς τἀνθρώπου ἀγαθά, καὶ τό γε τριπλοῦν αὐτοῖς τρίγωνον, τὸ διʼ ἀλλήλων, τὸ πεντάγραμμον, ᾧ συμβόλῳ πρὸς τοὺς ὁμοδόξους ἐχρῶντο, ὑγίεια πρὸς αὐτῶν ὠνομάζετο, καὶ ὅλως ἡγοῦντο τῷ μὲν ὑγιαίνειν τὸ εὖ πράττειν καὶ τὸ χαίρειν εἶναι, οὔτε δὲ τῷ εὖ πράττειν οὔτε τῷ χαίρειν πάντως καὶ τὸ ὑγιαίνειν. εἰσὶ δὲ οἳ καὶ τὴν τετρακτύν, τὸν μέγιστον ὅρκον αὐτῶν, ἣ τὸν ἐντελῆ αὐτοῖς ἀριθμὸν ἀποτελεῖ, ἤδη καὶ ὑγιείας ἀρχὴν ἐκάλεσαν, ὧν καὶ Φιλόλαός ἐστι.

-

καὶ τί σοι τοὺς παλαιοὺς λέγω, ὅπου καὶ Ἐπίκουρος ἀνὴρ πάνυ χαίρων τῷ χαίρειν καὶ τὴν ἡδονὴν πρὸ ἁπάντων αἱρούμενος ἐν ταῖς σπουδαιοτέραις ἐπιστολαῖς — εἰσὶ δὲ αὗται ὀλίγαι — . καὶ ἐν ταῖς πρὸς τοὺς φιλτάτους μάλιστα ὑγιαίνειν εὐθὺς ἐν ἀρχῇ προστάττει; πολὺ δʼ ἂν καὶ ἐν τῇ τραγῳδίᾳ καὶ ἐν τῇ ἀρχαίᾳ κωμῳδίᾳ εὕροις τὸ ὑγιαίνειν πρῶτον εὐθὺς λεγόμενον· τὸ μὲν γὰρ οὖλέ τε καὶ μάλα χαῖρε σαφῶς προτεταγμένον τοῦ χαίρειν τὸ ὑγιαίνειν ἔχει· ὁ δὲ Ἄλεξις, ὦ δέσποθʼ, ὑγίαινʼ, ὡς χρόνιος ἐλήλυθας· ὁ δὲ Ἀχαιός, ἥκω πεπραγὼς δεινά, σὺ δʼ ὑγίαινέ μοι· καὶ ὁ Φιλήμων, αἰτῶ δʼ ὑγίειαν πρῶτον, εἶτʼ εὐπραξίαν, τρίτον δὲ χαίρειν, εἶτʼ ὀφείλειν μηδενί. ὁ μὲν γὰρ τὸ σκόλιον γράψας, οὗ καὶ Πλάτων μέμνηται, τί καὶ οὗτός φησιν; ὑγιαίνειν μὲν ἄριστον, τὸ δεύτερον καλὸν γενέσθαι, τρίτον δὲ πλουτεῖν, τοῦ χαίρειν δὲ τὸ παράπαν οὐκ ἐμνήσθη, ἵνα σοι μὴ τὸ γνωριμώτατον ἐκεῖνο καὶ πᾶσι διὰ στόματος λέγω, ὑγίεια, πρεσβίστα μακάρων, μετὰ σεῦ ναίοιμι τὸ λειπόμενον βιοτᾶς· ὥστε εἰ πρεσβίστη ἐστὶν ὑγίεια, καὶ τὸ ἔργον αὐτῆς τὸ ὑγιαίνειν προτακτέον τῶν ἄλλων ἀγαθῶν.

+

καὶ τί σοι τοὺς παλαιοὺς λέγω, ὅπου καὶ Ἐπίκουρος ἀνὴρ πάνυ χαίρων τῷ χαίρειν καὶ τὴν ἡδονὴν πρὸ ἁπάντων αἱρούμενος ἐν ταῖς σπουδαιοτέραις ἐπιστολαῖς — εἰσὶ δὲ αὗται ὀλίγαι — . καὶ ἐν ταῖς πρὸς τοὺς φιλτάτους μάλιστα ὑγιαίνειν εὐθὺς ἐν ἀρχῇ προστάττει; πολὺ δʼ ἂν καὶ ἐν τῇ τραγῳδίᾳ καὶ ἐν τῇ ἀρχαίᾳ κωμῳδίᾳ εὕροις τὸ ὑγιαίνειν πρῶτον εὐθὺς λεγόμενον· τὸ μὲν γὰρ +οὖλέ τε καὶ μάλα χαῖρε + σαφῶς προτεταγμένον τοῦ χαίρειν τὸ ὑγιαίνειν ἔχει· ὁ δὲ Ἄλεξις, +ὦ δέσποθʼ, ὑγίαινʼ, ὡς χρόνιος ἐλήλυθας· + ὁ δὲ Ἀχαιός, +ἥκω πεπραγὼς δεινά, σὺ δʼ ὑγίαινέ μοι· + καὶ ὁ Φιλήμων, +αἰτῶ δʼ ὑγίειαν πρῶτον, εἶτʼ εὐπραξίαν, + +τρίτον δὲ χαίρειν, εἶτʼ ὀφείλειν μηδενί. + ὁ μὲν γὰρ τὸ σκόλιον γράψας, οὗ καὶ Πλάτων μέμνηται, τί καὶ οὗτός φησιν; ὑγιαίνειν μὲν ἄριστον, τὸ δεύτερον καλὸν γενέσθαι, τρίτον δὲ πλουτεῖν, τοῦ χαίρειν δὲ τὸ παράπαν οὐκ ἐμνήσθη, ἵνα σοι μὴ τὸ γνωριμώτατον ἐκεῖνο καὶ πᾶσι διὰ στόματος λέγω, +ὑγίεια, πρεσβίστα μακάρων, μετὰ σεῦ ναίοιμι τὸ λειπόμενον + +βιοτᾶς· + ὥστε εἰ πρεσβίστη ἐστὶν ὑγίεια, καὶ τὸ ἔργον αὐτῆς τὸ ὑγιαίνειν προτακτέον τῶν ἄλλων ἀγαθῶν.

μυρία δὲ καὶ ἄλλα ἔκ τε ποιητῶν καὶ συγγραφέων καὶ φιλοσόφων καταδεῖξαί σοι ἔχων, προτιμώντων τὸ ὑγιαίνειν, τοῦτο μὲν παραιτήσομαι, ὡς μὴ εἰς ἀπειροκαλίαν τινὰ μειρακιώδη ἐκπέσῃ μοι τὸ σύγγραμμα καὶ κινδυνεύωμεν ἄλλῳ ἥλῳ ἐκκρούειν τὸν ἧλον, ὀλίγα δέ σοι τῆς ἀρχαίας ἱστορίας ὁπόσα μέμνημαι οἰκεῖα τῷ παρόντι προσγράψαι καλῶς ἔχειν ὑπέλαβον.

diff --git a/data/tlg0062/tlg059/tlg0062.tlg059.perseus-grc2.xml b/data/tlg0062/tlg059/tlg0062.tlg059.perseus-grc2.xml index c45b8b661..bad1b372e 100644 --- a/data/tlg0062/tlg059/tlg0062.tlg059.perseus-grc2.xml +++ b/data/tlg0062/tlg059/tlg0062.tlg059.perseus-grc2.xml @@ -107,7 +107,11 @@

εἰ δὲ τοῦτον ἀφεὶς τὸν λόγον ὡς οὐ πάνυ ἀξιόπιστον ἐκεῖνο λέγοιμι, μήτε ὑπὸ χρημάτων μήτε ὑπʼ ἄλλης τινὸς ἐλπίδος τοιαύτης δελεασθεὶς ὑποστῆναι τὴν παροῦσαν συνουσίαν, ἀλλὰ τὴν σύνεσιν καὶ ἀνδρείαν καὶ μεγαλόνοιαν τοῦ ἀνδρὸς θαυμάσας ἐθελῆσαι κοινωνῆσαι πράξεων τῷ τοιούτῳ, δέδοικα μὴ πρὸς τῇ ἐπιφερομένῃ κατηγορίᾳ κολακείας αἰτίαν προσλαβὼν κᾆτα εὑρίσκωμαι ἥλῳ, φασίν, ἐκκρούων τὸν ἧλον, καὶ μείζονί γε τὸν σμικρότερον, ὅσῳ κολακεία τῶν ἄλλων ἁπάντων κακῶν τὸ δουλοπρεπέστατον εἶναι καὶ ταύτῃ χείριστον νενόμισται.

-

τί οὖν ἄλλο, εἰ μήτε ταῦτα μήτε ἐκεῖνα λέγειν δοκεῖ, ὑπόλοιπόν ἐστιν ἢ ὁμολογεῖν μηδὲ ἓν ὑγιὲς εἰπεῖν ἔχειν; μία μοι ἴσως ἐκείνη ἄγκυρα ἔτι ἄβροχος, ὀδύρεσθαι τὸ γῆρας καὶ τὴν νόσον καὶ μετὰ τούτων τὴν πενίαν πάντα ποιεῖν καὶ πάσχειν ἀναπείθουσαν, ὡς ἐκφύγοι τις αὐτήν· καὶ ἐν τῷ τοιούτῳ οὐκ ἄκαιρον ἴσως καὶ τὴν τοῦ Εὐριπίδου Μήδειαν παρακαλέσαι παρελθοῦσαν εἰπεῖν ὑπὲρ ἐμοῦ ἐκεῖνα τὰ ἰαμβεῖα μικρὸν αὐτὰ παρῳδήσασαν· καὶ μανθάνω μὲν οἷα δρᾶν μέλλω κακά, πενία δὲ κρείσσων τῶν ἐμῶν βουλευμάτων. τὸ μὲν γὰρ τοῦ Θεόγνιδος κἂν ἐγὼ μὴ λέγω, τίς οὐκ οἶδεν, οὐκ ἀπαξιοῦντος, καὶ ἐς βαθυκήτεα πόντον σφᾶς αὐτοὺς ῥιπτεῖν καὶ κατὰ κρημνῶν γε ἠλιβάτων, εἰ μέλλει τις οὕτως ἀποδράσεσθαι τὴν πενίαν;

+

τί οὖν ἄλλο, εἰ μήτε ταῦτα μήτε ἐκεῖνα λέγειν δοκεῖ, ὑπόλοιπόν ἐστιν ἢ ὁμολογεῖν μηδὲ ἓν ὑγιὲς εἰπεῖν ἔχειν; μία μοι ἴσως ἐκείνη ἄγκυρα ἔτι ἄβροχος, ὀδύρεσθαι τὸ γῆρας καὶ τὴν νόσον καὶ μετὰ τούτων τὴν πενίαν πάντα ποιεῖν καὶ πάσχειν ἀναπείθουσαν, ὡς ἐκφύγοι τις αὐτήν· καὶ ἐν τῷ τοιούτῳ οὐκ ἄκαιρον ἴσως καὶ τὴν τοῦ Εὐριπίδου Μήδειαν παρακαλέσαι παρελθοῦσαν εἰπεῖν ὑπὲρ ἐμοῦ ἐκεῖνα τὰ ἰαμβεῖα μικρὸν αὐτὰ παρῳδήσασαν· +καὶ μανθάνω μὲν οἷα δρᾶν μέλλω κακά, + +πενία δὲ κρείσσων τῶν ἐμῶν βουλευμάτων. + τὸ μὲν γὰρ τοῦ Θεόγνιδος κἂν ἐγὼ μὴ λέγω, τίς οὐκ οἶδεν, οὐκ ἀπαξιοῦντος, καὶ ἐς βαθυκήτεα πόντον σφᾶς αὐτοὺς ῥιπτεῖν καὶ κατὰ κρημνῶν γε ἠλιβάτων, εἰ μέλλει τις οὕτως ἀποδράσεσθαι τὴν πενίαν;

ταῦτα μὲν εἶναι δοκεῖ, ἅ τις ἂν ὡς ἐν τοιούτῳ ἀπολογήσασθαι ἔχοι, οὐ πάνυ εὐπρόσωπον ἕκαστον αὐτῶν. σὺ δέ μοι θάρρει, ὦ ἑταῖρε, ὡς οὐδενὶ τούτων ἐμοῦ χρησομένου· μὴ γὰρ τοσοῦτός ποτε λιμὸς καταλάβοι τὸ Ἄργος, ὡς τὴν Κυλλάραβιν σπείρειν ἐπιχειρεῖν· οὐδʼ ἡμεῖς οὕτω πένητες εὐλόγου ἀπολογίας ὡς ὑπὸ ἀπορίας τὰ τοιαῦτα κρησφύγετα πρὸς τὴν κατηγορίαν ζητεῖν. ἀλλά μοι ἐκεῖνο ἐννόησον, ὡς πάμπολυ διαφέρει, ἐς οἰκίαν τινὸς πλουσίου ὑπόμισθον παρελθόντα δουλεύειν καὶ ἀνέχεσθαι ὅσα μοί φησι τὸ βιβλίον, ἢ δημοσίᾳ πράττοντά τι τῶν κοινῶν καὶ ἐς δύναμιν πολιτευόμενον ἐπὶ τούτῳ παρὰ βασιλέως μισθοφορεῖν. διελθὼν δὴ καὶ ἰδίᾳ καταθεὶς ἑκάτερον σκόπει· εὑρήσεις γὰρ τὸ τῶν μουσικῶν δὴ τοῦτο, δὶς διὰ πασῶν τὸ πρᾶγμα, καὶ τοσοῦτον ἐοικότας ἀλλήλοις τοὺς βίους, ὅσον μόλυβδος ἀργύρῳ καὶ χαλκὸς χρυσῷ καὶ ἀνεμώνη ῥόδῳ καὶ ἀνθρώπῳ πίθηκος· μισθὸς μὲν γὰρ δὴ κἀκεῖ κἀνταῦθα καὶ τὸ ὑπʼ ἄλλῳ τάττεσθαι, τὸ δὲ πρᾶγμα παμπόλλην ἔχει τὴν διαφωνίαν. ἐκεῖ μὲν γὰρ δουλεία σαφὴς καὶ οὐ πολὺ τῶν ἀργυρωνήτων καὶ οἰκοτρίβων διαφέρουσιν οἱ ἐπὶ τῷ τοιουτωῒ εἰσιόντες, οἱ δὲ τὰ κοινὰ διὰ χειρὸς ἔχοντες καὶ πόλεσι καὶ ἔθνεσιν ὅλοις σφᾶς αὐτοὺς χρησίμους παρέχοντες οὐκ ἂν εἰκότως ἐκ μόνου τοῦ μισθοῦ διαβάλλοιντο καὶ ἐς ὁμοιότητα καὶ κοινωνίαν τῆς κατηγορίας καθέλκοιντο· ἐπεὶ οὐκ ἂν φθάνοι τις ἁπάσας ἀναιρῶν τὰς τοιαύτας προστασίας, καὶ οὔτε οἱ τοσαῦτα ἔθνη ἐπιτροπεύοντες οὔθʼ οἱ τὰς πόλεις ἁρμόττοντες οὔθʼ οἱ τὰς φάλαγγας ἢ στρατόπεδα ὅλα ἐγχειριζόμενοι ὀρθῶς ποιήσουσιν, ἐπεὶ καὶ μισθὸς αὐτῶν τῷ ἔργῳ πρόσεστιν. ἀλλʼ οὐκ ἀφʼ ἑνός, οἶμαι, χρὴ ἀνατρέπειν τὰ πάντα οὐδʼ ἰσοτιμίαν τῶν μισθοφορούντων καθιστάναι.

diff --git a/data/tlg0062/tlg066/tlg0062.tlg066.perseus-grc2.xml b/data/tlg0062/tlg066/tlg0062.tlg066.perseus-grc2.xml index b43f86d20..18f53011c 100644 --- a/data/tlg0062/tlg066/tlg0062.tlg066.perseus-grc2.xml +++ b/data/tlg0062/tlg066/tlg0062.tlg066.perseus-grc2.xml @@ -727,42 +727,42 @@ Φίλιππος καὶ Ἀλέξανδρος.
- φιλόσοφος + Φίλιππος

νῦν μέν, ὦ Ἀλέξανδρε, οὐκ ἂν ἔξαρνος γένοιο μὴ οὐκ ἐμὸς υἱὸς εἶναι· οὐ γὰρ ἂν ἐτεθνήκεις Ἄμμωνός γε ὤν.

Ἀλέξανδρος

οὐδʼ αὐτὸς ἠγνόουν, ὦ πάτερ, ὡς Φιλίππου τοῦ Ἀμύντου υἱός εἰμι, ἀλλʼ ἐδεξάμην τὸ μάντευμα ὡς χρήσιμον ἐς τὰ πράγματα οἰόμενος εἶναι.

- Φιλόσοφος + Φίλιππος

τί λέγεις; χρήσιμον ἐδόκει σοι το παρέχειν σεαυτὸν ἐξαπατηθησόμενον ὑπὸ τῶν προφητῶν;

Ἀλέξανδρος

οὐ τοῦτο, ἀλλʼ οἱ βάρβαροι κατεπλάγησάν με καὶ οὐδεὶς ἔτι ἀνθίστατο οἰόμενοι θεῷ μάχεσθαι, ὥστε ῥᾷον ἐκράτουν αὐτῶν.

- Φιλόσοφος + Φίλιππος

τίνων δὲ ἐκράτησας σύ γε ἀξιομάχων ἀνδρῶν, ὃς δειλοῖς ἀεὶ ξυνηνέχθης τοξάρια καὶ πελτάρια καὶ γέρρα οἰσύϊνα προβεβλημένοις; Ἑλλήνων κρατεῖν ἔργον ἦν, Βοιωτῶν καὶ Φωκέων καὶ Ἀθηναίων, καὶ τὸ Ἀρκάδων ὁπλιτικὸν καὶ τὴν Θετταλὴν ἵππον καὶ τοὺς Ἠλείων ἀκοντιστὰς καὶ τὸ Μαντινέων πελταστικὸν ἢ Θρᾷκας ἢ Ἰλλυριοὺς ἢ καὶ Παίονας χειρώσασθαι, ταῦτα μεγάλα· Μήδων δὲ καὶ Περσῶν καὶ Χαλδαίων, χρυσοφόρων ἀνθρώπων καὶ ἁβρῶν, οὐκ οἶσθα ὡς πρὸ σοῦ μύριοι μετὰ Κλεάρχου ἀνελθόντες ἐκράτησαν οὐδʼ ἐς χεῖρας ὑπομεινάντων ἐλθεῖν ἐκείνων, ἀλλὰ πρὶν ἢ τὸ τόξευμα ἐξικνεῖσθαι φυγόντων;

Ἀλέξανδρος

ἀλλʼ οἱ Σκύθαι γε, ὦ πάτερ, καὶ οἱ Ἰνδῶν ἐλέφαντες οὐκ εὐκαταφρόνητόν τι ἔργον, καὶ ὅμως οὐ διαστήσας αὐτοὺς οὐδὲ προδοσίαις ὠνούμενος τὰς νίκας ἐκράτουν αὐτῶν· οὐδʼ ἐπιώρκησα πώποτε ἢ ὑποσχόμενος ἐψευσάμην ἢ ἄπιστον ἔπραξά τι τοῦ νικᾶν ἕνεκα. καὶ τοὺς Ἕλληνας δὲ τοὺς μὲν ἀναιμωτὶ παρέλαβον, Θηβαίους δὲ ἴσως ἀκούεις ὅπως μετῆλθον.

- Φιλόσοφος + Φίλιππος

οἶδα ταῦτα πάντα· Κλεῖτος γὰρ ἀπήγγειλέ μοι, ὃν σὺ τῷ δορατίῳ διελάσας μεταξὺ δειπνοῦντα ἐφόνευσας, ὅτι με πρὸς τὰς σὰς πράξεις ἐπαινέσαι ἐτόλμησε.

- Φιλόσοφος + Φίλιππος

σὺ δὲ καὶ τὴν Μακεδονικὴν χλαμύδα καταβαλὼν κάνδυν, ὥς φασι, μετενέδυς καὶ τιάραν ὀρθὴν ἐπέθου καὶ προσκυνεῖσθαι ὑπὸ Μακεδόνων, ὑπʼ ἐλευθέρων ἀνδρῶν, ἠξίους, καὶ τὸ πάντων γελοιότατον, ἐμιμοῦ τὰ τῶν νενικημένων. ἐῶ γὰρ λέγειν ὅσα ἄλλα ἔπραξας, λέουσι συγκατακλείων πεπαιδευμένους ἄνδρας καὶ γάμους τοιούτους γαμῶν καὶ Ἡφαιστίωνα ὑπεραγαπῶν. ἓν ἐπῄνεσα μόνον ἀκούσας, ὅτι ἀπέσχου τῆς τοῦ Δαρείου γυναικὸς καλῆς οὔσης, καὶ τῆς μητρὸς αὐτοῦ καὶ τῶν θυγατέρων ἐπεμελήθης· βασιλικὰ γὰρ ταῦτα.

Ἀλέξανδρος

τὸ φιλοκίνδυνον δέ, ὦ πάτερ, οὐκ ἐπαινεῖς καὶ τὸ ἐν Ὀξυδράκαις πρῶτον καθαλέσθαι ἐντὸς τοῦ τείχους καὶ τοσαῦτα λαβεῖν τραύματα;

- φιλόσοφος + Φίλιππος

οὐκ ἐπαινῶ τοῦτο, ὦ Ἀλέξανδρε, οὐχ ὅτι μὴ καλὸν οἴομαι εἶναι καὶ τιτρώσκεσθαί ποτε τον βασιλέα καὶ προκινδυνεύειν τοῦ στρατοῦ, ἀλλʼ ὅτι σοι τὸ τοιοῦτον ἥκιστα συνέφερε· θεὸς γὰρ εἶναι δοκῶν εἴ ποτε τρωθείης, καὶ βλέποιέν σε φοράδην τοῦ πολέμου ἐκκομιζόμενον, αἵματι ῥεόμενον, οἰμώζοντα ἐπὶ τῷ τραύματι, ταῦτα γέλως ἦν τοῖς ὁρῶσιν, ᾗ καὶ ὁ Ἄμμων γόης καὶ ψευδόμαντις ἠλέγχετο καὶ οἱ προφῆται κόλακες. ἢ τίς οὐκ ἂν ἐγέλασεν ὁρῶν τὸν τοῦ Διὸς υἱὸν λειποψυχοῦντα, δεόμενον τῶν ἰατρῶν βοηθεῖν; νῦν μὲν γὰρ ὁπότε ἤδη τέθνηκας, οὐκ οἴει πολλοὺς εἶναι τοὺς τὴν προσποίησιν ἐκείνην ἐπικερτομοῦντας, ὁρῶντας τὸν νεκρὸν τοῦ θεοῦ ἐκτάδην κείμενον, μυδῶντα ἤδη καὶ ἐξῳδηκότα κατὰ νόμον σωμάτων ἁπάντων; ἄλλως τε καὶ τοῦτο, ὃ χρήσιμον ἔφης, ὦ Ἀλέξανδρε, τὸ διὰ τοῦτο κρατεῖν ῥᾳδίως, πολὺ τῆς δόξης ἀφῄρει τῶν κατορθουμένων· πᾶν γὰρ ἐδόκει ἐνδεὲς ὑπὸ θεοῦ γίγνεσθαι δοκοῦν.

Ἀλέξανδρος

οὐ ταῦτα φρονοῦσιν οἱ ἄνθρωποι περὶ ἐμοῦ, ἀλλὰ Ἡρακλεῖ καὶ Διονύσῳ ἐνάμιλλον τιθέασί με. καίτοι τὴν Ἄορνον ἐκείνην, οὐδετέρου ἐκείνων λαβόντος, ἐγὼ μόνος ἐχειρωσάμην.

- φιλόσοφος + Φίλιππος

ὁρᾷς ὅτι ταῦτα ὡς υἱὸς Ἄμμωνος λέγεις, ὃς Ἡρακλεῖ καὶ Διονύσῳ παραβάλλεις ἑαυτόν; καὶ οὐκ αἰσχύνῃ, ὦ Ἀλέξανδρε, οὐδὲ τὸν τῦφον ἀπομαθήσῃ καὶ γνώσῃ σεαυτὸν καὶ συνήσῃ ἤδη νεκρὸς ὤν;

diff --git a/data/tlg0062/tlg069/tlg0062.tlg069.perseus-grc2.xml b/data/tlg0062/tlg069/tlg0062.tlg069.perseus-grc2.xml index 2119d7ec9..ee53c7072 100644 --- a/data/tlg0062/tlg069/tlg0062.tlg069.perseus-grc2.xml +++ b/data/tlg0062/tlg069/tlg0062.tlg069.perseus-grc2.xml @@ -155,7 +155,7 @@
Πάμφιλος -

μανθάνω τὴν ἀπάτην· οὔτε πάντα ἡ Λεσβία, Δωρί, πρὸς σὲ ἐψεύσατο καὶ σὺ τἀληθῆ ἀπήγγελκας Μυρτίω. πλὴν μάτην γε ἐταράχθητε οὔτε γα χρ παρʼ ἡμῖν οἱ γάμοι, ἀλλὰ νῦν ἀνεμνήσθην ἀκούσας τῆς μητρός, ὁπότε χθὲς ἀνέστρεψα παρʼ ὑμῶν· ἔφη γάρ, Ὦ Πάμφιλε, ὁ μὲν ἡλικιώτης σοι Χαρμίδης τοῦ γείτονος Αρισταινέτου υἱὸς γαμεῖ ἤδη καὶ σωφρονεῖ, σὺ δὲ μέχρι τίνος ἑταίρᾳ σύνει; τοιαῦτα παρακούων αὐτῆς ἐς ὕπνον κατηνέχθην· εἶτα ἕωθεν προῆλθον ἀπὸ τῆς οἰκίας, ὥστε οὐδὲν εἶδον ὧν ἡ Δωρὶς ὕστερον εἶδεν. εἰ δὲ ἀπιστεῖς, αὖθις ἀπελθοῦσα, ὦ Δωρί, ἀκριβῶς ἰδὲ μὴ τὸν στενωπόν, ἀλλὰ τὴν θύραν, ποτέρα ἐστὶν ἡ κατεστεφανωμένη· εὑρήσεις γὰρ τὴν τῶν γειτόνων.

+

μανθάνω τὴν ἀπάτην· οὔτε πάντα ἡ Λεσβία, Δωρί, πρὸς σὲ ἐψεύσατο καὶ σὺ τἀληθῆ ἀπήγγελκας Μυρτίῳ. πλὴν μάτην γε ἐταράχθητε οὔτε γα χρ παρʼ ἡμῖν οἱ γάμοι, ἀλλὰ νῦν ἀνεμνήσθην ἀκούσας τῆς μητρός, ὁπότε χθὲς ἀνέστρεψα παρʼ ὑμῶν· ἔφη γάρ, Ὦ Πάμφιλε, ὁ μὲν ἡλικιώτης σοι Χαρμίδης τοῦ γείτονος Αρισταινέτου υἱὸς γαμεῖ ἤδη καὶ σωφρονεῖ, σὺ δὲ μέχρι τίνος ἑταίρᾳ σύνει; τοιαῦτα παρακούων αὐτῆς ἐς ὕπνον κατηνέχθην· εἶτα ἕωθεν προῆλθον ἀπὸ τῆς οἰκίας, ὥστε οὐδὲν εἶδον ὧν ἡ Δωρὶς ὕστερον εἶδεν. εἰ δὲ ἀπιστεῖς, αὖθις ἀπελθοῦσα, ὦ Δωρί, ἀκριβῶς ἰδὲ μὴ τὸν στενωπόν, ἀλλὰ τὴν θύραν, ποτέρα ἐστὶν ἡ κατεστεφανωμένη· εὑρήσεις γὰρ τὴν τῶν γειτόνων.

Μύρτιον

Ἀπέσωσας, ὦ Πάμφιλε· ἀπηγξάμην γὰρ ἄν, εἴ τι τοιοῦτο ἐγένετο.

@@ -286,7 +286,7 @@

οὐκοῦν, ὦ Λέαινα, τοῦτο αὐτὸ καὶ διήγησαι, ὅπως μὲν ἐπείρα τὸ πρῶτον, ὅπως δὲ καὶ σὺ συνεπείσθης καὶ τὰ μετὰ ταῦτα.

Λέαινα -

πότον τινὰ συγκροτοῦσαι αὐτ1ή τε καὶ Δημώνασσα ἡ Κορινθία, πλουτοῦσα δὲ καὶ αὐτὴ καὶ ὁμότεχνος οὖσα τῇ Μεγίλλῃ, παρέλαβον κἀμὲ κιθαρίζειν αὐταῖς· ἐπεὶ δὲ ἐκιθάρισα καὶ ἀωρὶ ἦν καὶ ἔδει καθεύδειν, αἱ δὲ ἐμέθυον, Ἄγε δή, ἔφη, ὦ Λέαινα, ἡ Μέγιλλα, κοιμᾶσθαι γὰρ ἤδη καλόν, ἐνταῦθα κάθευδε μεθʼ ἡμῶν μέση ἀμφοτέρων.

+

πότον τινὰ συγκροτοῦσαι αὐτή τε καὶ Δημώνασσα ἡ Κορινθία, πλουτοῦσα δὲ καὶ αὐτὴ καὶ ὁμότεχνος οὖσα τῇ Μεγίλλῃ, παρέλαβον κἀμὲ κιθαρίζειν αὐταῖς· ἐπεὶ δὲ ἐκιθάρισα καὶ ἀωρὶ ἦν καὶ ἔδει καθεύδειν, αἱ δὲ ἐμέθυον, Ἄγε δή, ἔφη, ὦ Λέαινα, ἡ Μέγιλλα, κοιμᾶσθαι γὰρ ἤδη καλόν, ἐνταῦθα κάθευδε μεθʼ ἡμῶν μέση ἀμφοτέρων.

Κλωνάριον

ἐκάθευδες; τὸ μετὰ τοῦτο τί ἐγένετο;

From bba16e76c51df7bee1d456ff0c35c7a9125d97c4 Mon Sep 17 00:00:00 2001 From: gregorycrane Date: Fri, 21 Jul 2023 20:10:26 -0400 Subject: [PATCH 2/2] rename --- ...62.tlg001.perseus-eng1.xml => tlg0062.tlg001.perseus-eng2.xml} | 0 ...62.tlg002.perseus-eng1.xml => tlg0062.tlg002.perseus-eng2.xml} | 0 ...62.tlg003.perseus-eng1.xml => tlg0062.tlg003.perseus-eng2.xml} | 0 ...62.tlg004.perseus-eng1.xml => tlg0062.tlg004.perseus-eng2.xml} | 0 ...62.tlg005.perseus-eng1.xml => tlg0062.tlg005.perseus-eng2.xml} | 0 ...62.tlg006.perseus-eng1.xml => tlg0062.tlg006.perseus-eng2.xml} | 0 ...62.tlg007.perseus-eng1.xml => tlg0062.tlg007.perseus-eng2.xml} | 0 ...62.tlg008.perseus-eng1.xml => tlg0062.tlg008.perseus-eng2.xml} | 0 ...62.tlg009.perseus-eng1.xml => tlg0062.tlg009.perseus-eng2.xml} | 0 ...62.tlg010.perseus-eng1.xml => tlg0062.tlg010.perseus-eng2.xml} | 0 ...62.tlg011.perseus-eng1.xml => tlg0062.tlg011.perseus-eng2.xml} | 0 ...62.tlg012.perseus-eng1.xml => tlg0062.tlg012.perseus-eng2.xml} | 0 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...62.tlg041.perseus-eng1.xml => tlg0062.tlg041.perseus-eng2.xml} | 0 ...62.tlg042.perseus-eng1.xml => tlg0062.tlg042.perseus-eng2.xml} | 0 ...62.tlg043.perseus-eng1.xml => tlg0062.tlg043.perseus-eng2.xml} | 0 ...62.tlg044.perseus-eng1.xml => tlg0062.tlg044.perseus-eng2.xml} | 0 ...62.tlg045.perseus-eng1.xml => tlg0062.tlg045.perseus-eng2.xml} | 0 ...62.tlg046.perseus-eng1.xml => tlg0062.tlg046.perseus-eng2.xml} | 0 ...62.tlg047.perseus-eng1.xml => tlg0062.tlg047.perseus-eng2.xml} | 0 ...62.tlg048.perseus-eng1.xml => tlg0062.tlg048.perseus-eng2.xml} | 0 ...62.tlg049.perseus-eng1.xml => tlg0062.tlg049.perseus-eng2.xml} | 0 ...62.tlg050.perseus-eng1.xml => tlg0062.tlg050.perseus-eng2.xml} | 0 ...62.tlg051.perseus-eng1.xml => tlg0062.tlg051.perseus-eng2.xml} | 0 ...62.tlg052.perseus-eng1.xml => tlg0062.tlg052.perseus-eng2.xml} | 0 52 files changed, 0 insertions(+), 0 deletions(-) rename data/tlg0062/tlg001/{tlg0062.tlg001.perseus-eng1.xml => tlg0062.tlg001.perseus-eng2.xml} (100%) rename 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