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+The Project Gutenberg EBook of The Works of the Emperor Julian (Vol. 1 of
+2) by Julian, Emperor of Rome
+
+
+
+This ebook is for the use of anyone anywhere in the United States and most
+other parts of the world at no cost and with almost no restrictions
+whatsoever. You may copy it, give it away or re‐use it under the terms of
+the Project Gutenberg License included with this eBook or online at
+http://www.gutenberg.org/license. If you are not located in the United
+States, you’ll have to check the laws of the country where you are located
+before using this ebook.
+
+
+
+Title: The Works of the Emperor Julian (Vol. 1 of 2)
+
+Author: Julian, Emperor of Rome
+
+Release Date: April 7, 2015 [Ebook #48664]
+
+Language: English
+
+Character set encoding: UTF‐8
+
+
+***START OF THE PROJECT GUTENBERG EBOOK THE WORKS OF THE EMPEROR JULIAN (VOL. 1 OF 2)***
+
+
+
+
+
+                     The Works of the Emperor Julian
+
+                                 Volume 1
+
+                      With an English Translation by
+
+                            Wilmer Cave Wright
+
+                         Harvard University Press
+
+                         Cambridge, Massachusetts
+
+                                   1913
+
+
+
+
+
+CONTENTS
+
+
+Introduction
+Bibliography
+Oration I
+Oration II
+Oration III
+   Introduction To Oration III
+Oration IV
+   Introduction To Oration IV
+Oration V
+   Introduction To Oration V
+Index
+Footnotes
+
+
+
+
+
+
+                               [Cover Art]
+
+[Transcriber’s Note: The above cover image was produced by the submitter
+at Distributed Proofreaders, and is being placed into the public domain.]
+
+
+
+
+
+INTRODUCTION
+
+
+FLAVIUS CLAUDIUS JULIANUS,(1) son of Julius Constantius and nephew of the
+Emperor Constantine, was born at Constantinople in 331 A.D. His father,
+eldest brother, and cousins were slain in the massacre by which
+Constantius, Constantine II., and Constans secured the empire for
+themselves on the death of their father Constantine in 337. Julian and his
+elder brother Gallus spent a precarious childhood and youth, of which six
+years were passed in close confinement in the remote castle of Macellum in
+Cappadocia, and their position was hardly more secure when, in 350, Gallus
+was elevated to the Caesarship by Constantius, who, after the violent
+deaths of his two brothers, was now sole ruler of the empire. But Julian
+was allowed to pursue his favourite studies in Greek literature and
+philosophy, partly at Nicomedia and Athens, partly in the cities of Asia
+Minor, and he was deeply influenced by Maximus of Ephesus, the occult
+philosopher, Libanius of Nicomedia, the fashionable sophist, and
+Themistius the Aristotelian commentator, the only genuine philosopher
+among the sophists of the fourth century A.D.
+
+When the excesses of the revolutionary Gallus ended in his death at the
+hands of Constantius, Julian, an awkward and retiring student, was
+summoned to the court at Milan, where he was protected by the Empress
+Eusebia from the suspicions of Constantius and the intrigues of hostile
+courtiers. Constantius had no heir to continue the dynasty of the
+Constantii. He therefore raised Julian to the Caesarship in 355, gave him
+his sister Helena in marriage, and dispatched him to Gaul to pacify the
+Gallic provinces. To the surprise of all, Julian in four successive
+campaigns against the Franks and the Alemanis proved himself a good
+soldier and a popular general. His _Commentaries_ on these campaigns are
+praised by Eunapius(2) and Libanius,(3) but are not now extant. In 357‐358
+Constantius, who was occupied by wars against the Quadi and the
+Sarmatians, and threatened with a renewal of hostilities by the Persian
+king Sapor, ordered Julian, who was then at Paris, to send to his aid the
+best of the Gallic legions. Julian would have obeyed, but his troops,
+unwilling to take service in the East, mutinied and proclaimed him Emperor
+(359 A.D.). Julian issued manifestoes justifying his conduct to the
+Senates of Rome and Athens and to the Spartans and Corinthians, a
+characteristic anachronism, since their opinion no longer had any weight.
+It was not till 361 that he began his march eastward to encounter the army
+of Constantius. His troops, though seasoned and devoted, were in numbers
+no match for the legions of his cousin. But the latter, while marching
+through Cilicia to oppose his advance, died suddenly of a fever near
+Tarsus, and Julian, now in his thirtieth year, succeeded peacefully to the
+throne and made a triumphal entry into Constantinople in December, 361.
+
+The eunuchs and courtiers who had surrounded Constantius were replaced by
+sophists and philosophers, and in the next six months Julian set on foot
+numerous economic and administrative reforms. He had long been secretly
+devoted to the Pagan religion, and he at once proclaimed the restoration
+of the Pagan gods and the temple worship. Christianity he tolerated, and
+in his brief reign of sixteen months the Christians were not actively
+persecuted. His treatise _Against the Christians_, which survives only in
+fragments, was an explanation of his apostasy. The epithet “Apostate” was
+bestowed on him by the Christian Fathers. Meanwhile he was preparing—first
+at Constantinople then at Antioch, where he wrote the _Misopogon_, a
+satire on the luxury and frivolity of the inhabitants—for a campaign
+against Sapor, a task which he had inherited from Constantius. In March,
+362 he left Antioch and crossed the Euphrates, visited Carrhae, memorable
+for the defeat of Crassus, then crossed the Tigris, and, after burning his
+fleet, retired northwards towards Armenia. On the march he fought an
+indecisive battle with the Persians at Maranga, and in a skirmish with the
+retreating enemy he was mortally wounded by a javelin (January 26th, 363).
+His body was carried to Tarsus by his successor the Emperor Jovian, and
+was probably removed later to Constantinople. The legend that as he died
+he exclaimed: Γαλιλαῖε νενίκηκας, “Thou hast conquered, O Galilæan!”
+appears first in the Christian historian Theodoret in the fifth century.
+Julian was the last male descendant of the famous dynasty founded by
+Constantius Chlorus.
+
+In spite of his military achievements, he was, first of all, a student.
+Even on his campaigns he took his books with him, and several of his
+extant works were composed in camp. He had been trained, according to the
+fashion of his times, in rhetorical studies by professional sophists such
+as Libanius, and he has all the mannerisms of a fourth century sophist. It
+was the sophistic etiquette to avoid the direct use of names, and Julian
+never names the usurpers Magnentius, Silvanus, and Vetranio, whose
+suppression by Constantius he describes in his two first _Orations_,
+regularly refers to Sapor as “the barbarian,” and rather than name
+Mardonius, his tutor, calls him “a certain Scythian who had the same name
+as the man who persuaded Xerxes to invade Hellas.”(4) He wrote the
+literary Greek of the fourth century A.D. which imitates the classical
+style, though barbarisms and late constructions are never entirely
+avoided. His pages are crowded with echoes of Homer, Demosthenes, Plato,
+and Isocrates, and his style is interwoven with half verses, phrases, and
+whole sentences taken without acknowledgment from the Greek masterpieces.
+It is certain that, like other sophists, he wished his readers to
+recognise these echoes, and therefore his source is always classical, so
+that where he seems to imitate Dio Chrysostom or Themistius, both go back
+to a common source, which Julian had in mind. Another sophistic element in
+his style is the use of commonplaces, literary allusions that had passed
+into the sophistic language and can be found in all the writers of
+reminiscence Greek in his day. He himself derides this practice(5) but he
+cannot resist dragging in the well‐worn references to Cyrus, Darius, and
+Alexander, to the nepenthe poured out by Helen in the _Odyssey_, to the
+defiance of nature by Xerxes, or the refusal of Socrates to admit the
+happiness of the Great King. Julian wished to make Neo‐Platonism the
+philosophy of his revived Hellenism, but he belonged to the younger or
+Syrian branch of the school, of which Iamblichus was the real founder, and
+he only once mentions Plotinus. Iamblichus he ranked with Plato and paid
+him a fanatical devotion. His philosophical writing, especially in the two
+prose _Hymns_, is obscure, partly because his theories are only vaguely
+realised, partly because he reproduces the obscurity of his model,
+Iamblichus. In satire and narrative he can be clear and straightforward.
+
+
+
+
+
+BIBLIOGRAPHY
+
+
+
+
+Manuscripts
+
+
+The _Vossianus_ (V), Leyden, 13th or 14th cent. (contains also the
+_Letters_ of Libanius), is the only reliable MS. of Julian, and was once
+complete except for a few _Letters_. Where pages are lost from V a group
+of inferior MSS. are used, _Marcianus_ 366 (M), 251 (Mb), both 15th cent.,
+five _Monacenses_ (at Munich), and several _Parisini_ (at Paris). Cobet’s
+contributions to the text are in _Mnemosyne_ 8, 9, 10 (old series
+1859‐1861) and 10, 11 (new series 1882‐1883). A. Papadoulos Kerameus
+published in _Rheinisches Museum_, 1887, six new _Letters_ discovered on
+the island of Chalcis.
+
+
+
+
+Editions
+
+
+_Misopogon_ and _Letters_ (with Latin version) Martin, Paris, 1566. Martin
+and Cantoclarus, Paris, 1583. Petau (Petavius) Paris, 1630. Spanheim,
+Leipzig, 1696. _Oration I_, Schaefer, Leipzig, 1802 (with Latin version
+and Wyttenbach’s _Critical Epistle to Ruhnken_). Hertlein, Leipzig
+(Teubner), 1875‐1876.(6) _Against the Christians_, Neumann, Leipzig, 1880.
+_Letters:_ Heyler, Mainz, 1828. Westermann, Leipzig, 1854.
+
+
+
+
+Literature
+
+
+_La Vie de l’Empereur Julien_, Abbé de la Bleterie, Paris, 1735. Strauss,
+_Der Romantiker auf dem Throne der Caesaren_, Mannheim, 1847. Mücke
+_Julian’s Leben und Schriften_, Gotha, 1868. Naville, _Julien l’Apostat_,
+Neufchâtel, 1877. Schwartz, _De vita et scriptis Juliani_, Bonn, 1888.
+Gildersleeve _Julian_ in _Essays and Studies_, Baltimore, 1890. Gardner,
+_Julian_, New York, 1895. France (W. C. Wright), _Julian’s Relation to
+Neo‐Platonism __ and the New Sophistic_, London, 1896. Negri,
+_L’Imperatore Giuliano_, Milan, 1902 (translated by Letta‐Visconti‐Arese,
+London, 1906). Bidez and Cumont, _Recherches sur la tradition manuscrite
+des lettres de Julien_, Brussels, 1898. Asmus, _Julian und Dio
+Chrysostomus_, Tauberbischofsheim, 1895. Brambs, _Studien_, Eichstätt,
+1897. Allard, _Julien l’Apostat_, Paris, 1903. Cumont, _Sur l’authenticité
+de quelques lettres de Julien_, Gaud, 1889.
+
+
+
+
+Translations
+
+
+Latin: _Misopogon_ and _Letters_, Martin in edition. _Oration I_, Schaefer
+in edition. _Letters_, Heyler in edition. French: Tourlet, Paris, 3 vols.
+1821. _Traduction de quelques Ouvrages de l’Empereur Julien_, Abbé de la
+Bleterie, Paris, 1748. _Caesars_, Spanheim, Paris, 1683. German: _Against
+the Christians_, Neumann, Leipzig, 1880. English: _Select Works_ by
+Duncombe, London, 1784 (contains also some translations of Libanius).
+
+
+
+
+Bibliographical Addendum (1980)
+
+
+J. Bidez: _La tradition manuscrite et les éditions des discours de Julien_
+(1929). J. Bidez: _La vie de l’empereur Julien_ (1930). G. W. Bowersock:
+_Julian the Apostate_, Cambridge, Mass. (1978). R. Browning: _The Emperor
+Julian_ (1975). G. Gigli: _Giuliano l’Apostata_ (1960). W. E. Kaegi:
+“Research on Julian, 1945‐1964,” _CW_ 58 (1965) 229ff. G. Ricciotti:
+_Julian the Apostate_, trans. M. J. Costelloe (1960).
+
+
+
+
+
+ORATION I
+
+
+[Transcriber’s Note: The original book had pages with Greek on the left
+page and the corresponding English translation on the facing right page.
+In this e‐book, each Greek paragraph will be immediately followed by the
+English translation paragraph, surrounded in parentheses. The Greek text
+contains markings such as [3] and [B]; they are section and sub‐section
+markings that in the original book were in the right margin. These are
+different from numbers within parentheses such as (10), which are used as
+footnote references in some e‐book formats.]
+
+ΙΟΥΛΙΑΝΟΥ ΚΑΙΣΑΡΟΣ ΕΓΚΩΜΙΟΝ ΕΙΣ ΤΟΝ ΑΥΤΟΚΡΑΤΟΡΑ ΚΩΝΣΤΑΝΤΙΟΝ
+
+(PANEGYRIC IN HONOUR OF THE EMPEROR CONSTANTIUS)
+
+Πάλαι με προθυμούμενον, ὦ μέγιστε βασιλεῦ, τὴν σὴν ἀρετὴν καὶ πράξεις
+ὑμνῆσαι καὶ τοὺς πολέμους ἀπαριθμήσασθαι, καὶ τὰς τυραννίδας ὅπως
+ἀνῄιρηκας, τῆς μὲν λόγῳ καὶ πειθοῖ τοὺς δορυφόρους ἀποστήσας, τῆς δὲ τοῖς
+ὅπλοις κρατήσας, τὸ μέγεθος εἶργε τῶν πράξεων, οὐ τὸ βραχὺ λειφθῆναι τῷ
+λόγῳ τῶν ἔργων δεινὸν κρίνοντα, ἀλλὰ τὸ παντελῶς τῆς ὑποθέσεως διαμαρτεῖν
+δόξαι. τοῖς μὲν γὰρ περὶ τοὺς πολιτικοῦς ἀγῶνας καὶ τὴν ποίησιν
+διατρίβουσιν οὐδὲν θαυμαστὸν εἰ ῥᾳδίως ἔξεστιν ἐγχειρεῖν τοῖς ἐπαίνοις τῶν
+σοι πραχθέντων· [2] περίεστι γὰρ αὐτοῖς ἐκ τῆς τοῦ λέγειν μελέτης καὶ τῆς
+πρὸς τὰς ἐπιδείξεις συνηθείας τὸ θαρσεῖν ἐν δίκῃ. ὅσοι δὸ τοῦ μὲν τοιούτου
+μέρους κατωλιγώρησαν, ὥρμησαν δ᾽ ἐφ᾽ ἕτερον παιδείας εἶδος καὶ λόγων
+ξυγγραφὴν οὐ δήμῳ κεχαρισμένην οὐδ᾽ ἐς θέατρα παντοδαπὰ τολμῶσαν
+ἀποδύεσθαι, πρὸς τὰς ἐπιδείξεις ἔχοιεν ἂν εἰκότως εὐλαβεστέρως. ἔστι γὰρ
+οὐκ ἄδηλον τοῦθ᾽ ὅτι [B] τοῦς μὲν ποιηταῖς Μοῦσαι καὶ τὸ δοκεῖν ἐκεῖθεν
+ἐπιπνεομένους τὴν ποίησιν γράφειν ἄφθονον παρέχει τὴν ἐξουσίαν τοῦ
+πλάσματος· τοῖς ῥήτορσι δὲ ἡ τέχνη τὴν ἴσην παρέσχεν ἄδειαν, τὸ μὲν
+πλάττειν ἀφελομένη, τὸ δὲ κολακεύειν οὐδαμῶς ἀπαγορεύσασα, οὐδὲ αἰσχύνην
+ὁμολογουμένην τῷ λέγοντι τὸ ψευδῶς(7) ἐπαινεῖν τοὺς οὐκ ἀξίους ἐπαίνου
+κρίνασα. ἀλλ᾽ οἱ μὲν ἐπειδὰν καινόν τινα μῦθον καὶ μηδέπω τοῖς πρόσθεν
+ἐπινοηθέντα φέρωσιν αὐτοὶ ξυνθέντες, [C] τῷ ξένῳ τοὺς ἀκούοντας
+ψυχαγωγήσαντες πλέον θαυμάζονται· οἱ δὲ τῆς τέχνης ἀπολαῦσαί φασιν ἐν τῷ
+δύνασθαι περὶ τῶν μικρῶν μειζόνως διελθεῖν, καὶ τὸ μέγεθος ἀφελεῖν τῶν
+ἔργων τῷ λόγῳ, καὶ ὄλως ἀντιτάττειν τῇ τῶν πραγμάτων φύσει τὴν δύναμιν(8)
+τῶν λόγων.
+
+(I have long desired, most mighty Emperor, to sing the praises of your
+valour and achievements, to recount your campaigns, and to tell how you
+suppressed the tyrannies; how your persuasive eloquence drew away one
+usurper’s(9) bodyguard; how you overcame another(10) by force of arms. But
+the vast scale of your exploits deterred me, because what I had to dread
+was not that my words would fall somewhat short of your achievements, but
+that I should prove wholly unequal to my theme. That men versed in
+political debate, or poets, should find it easy to compose a panegyric on
+your career is not at all surprising. Their practice in speaking, their
+habit of declaiming in public supplies them abundantly with a well‐
+warranted confidence. But those who have neglected this field and chosen
+another branch of literary study which devotes itself to a form of
+composition little adapted to win popular favour and that has not the
+hardihood to exhibit itself in its nakedness in every theatre, no matter
+what, would naturally hesitate to make speeches of the epideictic sort. As
+for the poets, their Muse, and the general belief that it is she who
+inspires their verse, obviously gives them unlimited license to invent. To
+rhetoricians the art of rhetoric allows just as much freedom; fiction is
+denied them, but flattery is by no means forbidden, nor is it counted a
+disgrace to the orator that the object of his panegyric should not deserve
+it. Poets who compose and publish some legend that no one had thought of
+before increase their reputation, because an audience is entertained by
+the mere fact of novelty. Orators, again, assert(11) that the advantage of
+their art is that it can treat a slight theme in the grand manner, and
+again, by the use of mere words, strip the greatness from deeds, and, in
+short, marshall the power of words against that of facts.)
+
+Ἐγὼ δὲ εἰ μὲν ἑώρων ταύτης ἐμαυτὸν ἐπὶ τοῦ παρόντος ἐν χρείᾳ τῆς τέχνης,
+ἦγον ἂν τὴν προσήκουσαν ἡσυχίαν τοῖς ἀμελετήτως ἔχουσι τῶν τοιούτων λόγων,
+[D] παραχωρῶν τῶν σῶν ἐγκωμίων ἐκείνοις, ὧν μικρῷ πρόσθεν ἐμνήσθην. ἐπεὶ
+δὲ ἅπαν τοὐναντίον ὁ παρὼν ἀπαιτεῖ λόγος τῶν πραγμάτων ἁπλῆν διήγησιν
+οὐδενὸς ἐπεισάκτου κόσμου δεομένην, ἔδοξε κἀμοὶ προσήκειν, τοῦ(12) ἀξίως
+διηγήσασθαι τῶν ἔργων ἀνεφίκτου καὶ τοῖς προλαβοῦσιν(13) ἤδη φανέντος.
+ἅπαντες γὰρ σχεδὸν οἱ [3] περὶ παιδείαν διατρίβοντες σε(14) ἐν μέτρῳ καὶ
+καταλογάδην ὑμνοῦσιν, οἱ μὲν ἅπαντα περιλαβεῖν ἐν βραχεῖ τολμῶντες, οἱ δὲ
+μέρεσιν αὑτοὺς ἐπιδόντες τῶν πράξεων ἀρκεῖν ᾠήθησαν, εἰ τούτων τῆς ἀξίας
+μὴ διαμάρτοιεν. ἄξιον δὲ ἄγασθαι τὴν προθυμίαν τῶν ἀνδρῶν ἁπάντων, ὅσοι
+τῶν σῶν ἐπαίνων ἥψαντο. οἱ μὲν γάρ, ὅπως μηδὲν ὑπὸ τοῦ χρόνου τῶν σοι
+πραχθέντων ἀμαυρωθείη, τὸν μέγιστον ὑποδῦναι πόνον ἐτόλμησαν, οἱ δέ, ὅτι
+τοῦ παντὸς διαμαρτήσειν ἤλπιζον, τὴν αὑτῶν γνώμην ἐν μέρει προύφηναν, [B]
+ἄμεινον τοῦ τῆς σιωπῆς ἀκινδύνου γέρως κρίναντες κατὰ δύναμίν σοι τῶν
+οἰκείων πόνων ἀπάρξασθαι.
+
+(If, however, I had seen that on this occasion I should need their art, I
+should have maintained the silence that befits those who have had no
+practice in such forms of composition, and should leave your praises to be
+told by those whom I just now mentioned. Since, on the contrary, the
+speech I am to make calls for a plain narrative of the facts and needs no
+adventitious ornament, I thought that even I was not unfit, seeing that my
+predecessors had already shown that it was beyond them to produce a record
+worthy of your achievements. For almost all who devote themselves to
+literature attempt to sing your praises in verse or prose; some of them
+venture to cover your whole career in a brief narrative, while others
+devote themselves to a part only, and think that if they succeed in doing
+justice to that part they have proved themselves equal to the task.)
+
+Εἰ μὲν οὖν καὶ αὐτὸς εἷς ὢν ἐτύγχανον τῶν τοὺς ἐπιδεικτικοὺς ἀγαπώντων
+λόγους, ἐχρῆν ἐντεῦθεν ἄρχεσθαι τῆς ὑποθέσεως, τὴν ἴσην εὔνοιαν
+ἀπαιτήσαντα τῆς ὑπαρχούσης ἤδη σοι παρ᾽ ἡμῶν καὶ δεηθέντα τῶν λόγων
+ἀκροατὴν εὐμενῆ γενέσθαι, οὐχὶ δὲ ἀκριβῆ καὶ ἀπαραίτητον κριτὴν
+καταστῆναι. [C] ἐπεὶ δὲ ἐν ἄλλοις μαθήμασι τραφέντες καὶ παιδευθέντες,
+καθάπερ ἐπιτηδεύμασι καὶ νόμοις, ἀλλοτρίων κατατολμᾶν ἔργων δοκοῦμεν οὐκ
+ὀρθῶς, μικρά μοι δοκεῖ χρῆναι καὶ περὶ τούτων δηλῶσαι, οἰκειοτέραν ἀρχὴν
+προθέντα τοῦ λόγου.
+
+(Yet one can but admire the zeal of all who have made you the theme of a
+panegyric. Some did not shrink from the tremendous effort to secure every
+one of your achievements from the withering touch of time; others, because
+they foresaw that they could not compass the whole, expressed themselves
+only in part, and chose to consecrate to you their individual work so far
+as they were able. Better this, they thought, than “the reward of silence
+that runs no risk.”(15) Now if I were one of those whose favourite pursuit
+is epideictic oratory, I should have to begin my speech by asking from you
+no less goodwill than I now feel towards yourself, and should beg you
+graciously to incline your ear to my words and not play the part of a
+severe and inexorable critic. But since, bred as I have been and educated
+in other studies, other pursuits, other conventions, I am criticised for
+venturing rashly into fields that belong to others, I feel that I ought to
+explain myself briefly on this head and begin my speech more after my own
+fashion.)
+
+Νόμος ἐστὶ παλαιὸς παρὰ τοῦ πρώτου φιλοσοφίαν ἀνθρώποις φήναντος οὑτωσὶ
+κείμενος· ἅπαντας [D] πρὸς τὴν ἀρετὴν καὶ πρὸς τὸ καλὸν βλέποντας
+ἐπιτηδεύειν ἐν λόγοις, ἐν ἔργοις, ἐν ξυνουσίαις, ἐν πᾶσιν ἁπλῶς τοῖς κατὰ
+τὸν βίον μικροῖς καὶ μείζοσι τοῦ καλοῦ πάντως ἐφίεσθαι. πάντων δὲ ὅτι
+κάλλιστον ἀρετή, τίς ἂν ἡμῖν τῶν νοῦν ἐχόντων ἀμφισβητήσειε; ταύτης τοίνυν
+ἀντέχεσθαι διακελεύεται τοὺς μὴ μάτην τουτὶ περιοίσοντας τοὔνομα, προσῆκον
+οὐδὲν αὐτοῖς σφετερισαμένους. ταῦτα δὲ διαγορεύων ὁ νόμος οὐδεμίαν ἰδέαν
+ἐπιτάττει λόγων, οὐδ᾽ ὥσπερ ἔκ τινος τραγικῆς μηχανῆς, φησὶ, χρῆναι
+προαγορεύει τοῖς ἐντυγχάνουσ [4] σπεύδειν μὲν πρὸς τὴν ἀρετήν, ἀποφεύγειν
+δὲ τὴν πονηρίαν, ἀλλὰ πολλαῖς ὁδοῖς ἐπὶ τοῦτο δίδωσι χρῆσθαι τῷ βουληθέντι
+μιμεῖσθαι τὴν ἐκείνου φύσιν. καὶ γὰρ παραίνεσιν ἀγαθὴν καὶ λόγων
+προτρεπτικῶν χρῆσιν καὶ τὸ μετ᾽ εὐνοίας ἐπιπλήττειν τοῖς ἁμαρτήμασιν
+ἐπαινεῖν τε αὖ τὰ καλῶς πραχθέντα καὶ ψέγειν, ὅταν ᾖ καιρός, τὰ μὴ [B]
+τοιαῦτα τῶν ἔργων. ἐφίησι δὲ καὶ(16) ταῖς ἄλλαις ἰδεαις, εἴ τις ἐθέλοι,
+πρὸς τὸ βέλτιστον τῶν λόγων χρῆσθαι, ἐπὶ παντὶ δὲ οἶμαι καὶ λόγῳ καὶ
+πράξει μεμνῆσθαι προστάττων, ὅπῃ τούτων ὑφέξουσιν εὐθύνας, ὧν ἂν τύχωσιν
+εἰπόντες, λέγειν δὲ οὐδὲν ὅ τι μὴ πρὸς ἀρετὴν καὶ φιλοσοφίαν ἀνοίσουσι. τὰ
+μὲν οὖν ἐκ τοῦ νόμου ταῦτα καὶ τοιαῦτα ἕτερα.
+
+(There is an ancient maxim taught by him who first introduced philosophy
+to mankind, and it is as follows. All who aspire to virtue and the
+beautiful must study in their words, deeds, conversation, in short, in all
+the affairs of life, great and small, to aim in every way at beauty. Now
+what sensible man would deny that virtue is of all things the most
+beautiful? Wherefore those are bidden to lay firm hold on her who do not
+seek to blazon abroad her name in vain, appropriating that which in no way
+belongs to them. Now in giving this counsel, the maxim does not prescribe
+any single type of discourse, nor does it proclaim to its readers, like a
+god from the machine in tragedy, “Ye must aspire to virtue and eschew
+evil.” Many are the paths that it allows a man to follow to this goal, if
+he desire to imitate the nature of the beautiful. For example, he may give
+good advice, or use hortatory discourse, or he may rebuke error without
+malice, or applaud what is well done, or condemn, on occasion, what is ill
+done. It permits men also to use other types of oratory, if they please,
+so as to attain the best end of speech, but it enjoins on them to take
+thought in every word and act how they shall give account of all they
+utter, and to speak no word that cannot be referred to the standard of
+virtue and philosophy. That and more to the same effect is the tenour of
+that precept.)
+
+Ἡμεῖς δὲ ἄρα τί ποτε δράσομεν, εἰργόμενοι μὲν τῷ δοκεῖν ποιεῖσθαι πρὸς
+χάριν τὴν εὐφημίαν, [C] τοῦ γένους δὲ ἤδη τῶν ἐπαίνων διὰ τούς οὐκ ὀρθῶς
+μετιόντας ὑπόπτου καθεστῶτος δεινῶς, καὶ κολακείας ἀγεννοῦς, ἀλλ᾽ οὐ
+μαρτυρίας ἀληθοῦς τῶν ἀρίστων ἔργων εἶναι νομισθέντος; ἢ δῆλον ὅτι τῇ περὶ
+τὸν ἐπαινούμενον ἀρετῇ πεπιστευκότες ἐπιδώσομεν ἑαυτοὺς θαρροῦντες τοῖς
+ἐγκωμίοις; τίς ἂν οὖν ἡμῖν ἀρχὴ καὶ τάξις τοῦ λόγου γένοιτο καλλίστη; [D]
+ἢ δῆλον ὡς ἡ τῶν προγόνων ἀρετή, δι᾽ ἣν ὑπῆρξέ σοι καὶ τὸ τοιούτῳ
+γενέσθαι; τροφῆς δὲ οἶμαι καὶ παιδείας ἑξῆς προσήκει μνησθῆναι, ἥπερ σοι
+τὸ πλεῖστον εἰς τῆν ὑπάρχουσαν ἀρετὴν συνεισηνέγκατο, ἐφ᾽ ἅπασι δὲ τούτοις
+ὥσπερ γνωρίσματα τῶν τῆς ψυχῆς ἀρετῶν τὰς πράξεις διελθεῖν, καὶ τέλος
+ἐπιτιθέντα τῷ λόγῳ τὰς ἕξεις δηλῶσαι, ὅθεν ὁρμώμενος τὰ κάλλιστα τῶν ἔργων
+ἔδρασας καὶ ἐβουλεύσω. [5] τούτῳ γὰρ οἶμαι καὶ τῶν ἄλλων πάντων διοίσειν
+τὸν λόγον. οἱ μὲν γὰρ ἐπὶ τῶν πράξεων ἵστανται, ἀποχρῆν οἰόμενοι πρὸς τὴν
+τελείαν εὐφημίαν τὸ τούτων μνησθῆναι, ἐγὼ δὲ οἶμαι δεῖν περὶ τῶν ἀρετῶν
+τὸν πλεῖστον λόγον ποιήσασθαι, ἀφ᾽ ὧν ὁρμώμενος ἐπὶ τοσοῦτον τῶν
+κατορθωμάτων ἦλθες. τὰ μὲν γὰρ πλεῖστα τῶν ἔργων, σχεδὸν δὲ πάντα, τύχη
+καὶ δορυφόροι καὶ στρατιωτῶν φάλαγγες καὶ τάξεις ἱππέων(17) συγκατορθοῦσι,
+[B] τὰ δὲ τῆς ἀρετῆς ἔργα μόνου τέ ἐστι τοῦ δράσαντος, καὶ ὁ ἐκ τούτων
+ἔπαινος ἀληθής καθεστὼς ἴδιος ἐστι τοῦ κεκτημένου. οὐκοῦν ἐπειδὴ ταῦθ᾽
+ἡμῖν σαφῶς διώρισται, τῶν λόγων ἄρξομαι.
+
+(And now, what am I to do? What embarrasses me is the fact that, if I
+praise you, I shall be thought simply to curry favour, and in fact, the
+department of panegyric has come to incur a grave suspicion due to its
+misuse, and is now held to be base flattery rather than trustworthy
+testimony to heroic deeds. Is it not obvious that I must put my faith in
+the merit of him whom I undertake to praise, and with full confidence
+devote my energies to this panegyric? What then shall be the prelude of my
+speech and the most suitable arrangement? Assuredly I must begin with the
+virtues of your ancestors through which it was possible for you to come to
+be what you are. Next I think it will be proper to describe your
+upbringing and education, since these contributed very much to the noble
+qualities that you possess, and when I have dealt with all these, I must
+recount your achievements, the signs and tokens, as it were, of the
+nobility of your soul, and finally, as the crown and consummation of my
+discourse, I shall set forth those personal qualities from which was
+evolved all that was noble in your projects and their execution. It is in
+this respect that I think my speech will surpass those of all the others.
+For some limit themselves to your exploits, with the idea that a
+description of these suffices for a perfect panegyric, but for my part I
+think one ought to devote the greater part of one’s speech to the virtues
+that were the stepping‐stones by which you reached the height of your
+achievements. Military exploits in most cases, nay in almost all, are
+achieved with the help of fortune, the body‐guard, heavy infantry and
+cavalry regiments. But virtuous actions belong to the doer alone, and the
+praise that they inspire, if it be sincere, belongs only to the possessor
+of such virtue. Now, having made this distinction clear, I will begin my
+speech.)
+
+Ὁ μὲν οὖν τῶν ἐπαίνων νόμος οὐδὲν ἔλαττον τῆς πατρίδος ἢ τῶν προγόνων
+ἀξιοῖ μεμνῆσθαι. ἐγὼ δὲ οὐκ οἶδα, τίνα χρὴ πρῶτον ὑπολαβεῖν πατρίδα σήν·
+ἔθνη γὰρ μυρία περὶ ταύτης ἀμφισβητεῖ πολὺν ἤδη χρόνον. [C] καὶ ἡ μὲν
+βασιλεύουσα τῶν ἁπάντων πόλις, μήτηρ οὖσα σὴ καὶ τροφὸς καὶ τὴν βασιλείαν
+σοι μετὰ τῆς ἀγαθῆς τύχης παρασχοῦσα, ἐξαίρετον αὑτῆς φησιν εἶναι τὸ
+γέρας, οὐ τοῖς κοινοῖς ἐφ᾽ ἁπάντων τῶν αὐτοκρατόρων δικαίοις χρωμένη· λέγω
+δὲ ὅτι, κἂν ἀλλαχόθεν τυγχάνωσι, τῷ μετέχειν ἅπαντας ἤδη τοῦ πολιτεύματος
+καὶ τοῖς ἐκεῖθεν ἡμῖν καταδειχθεῖσιν ἔθεσι καὶ νόμοις χρῆσθαι πολῖται
+γεγόνασιν· οὔκουν οὕτως, ἀλλ᾽ ὡς(18) τεκοῦσα τὴν σὴν μητέρα [D] καὶ
+θρεψαμένη βασιλικῶς καὶ τῶν ἐσομένων ἐκγόνων(19) ἀξίως. ἡ δὲ ἐπὶ τῷ
+Βοσπόρῳ πόλις, ὅλου τοῦ γένους τοῦ Κωνσταντίων ἐπώνυμος, πατρὶς μὲν οὐκ
+εἶναι φησι, γεγονέναι δὲ ὑπὸ τοῦ σοῦ πατρὸς ὁμολογεῖ, καὶ δεινὰ πάσχειν
+οἰήσεται, εἰ ταύτης γοῦν τις αὐτὴν τῷ λόγῳ τῆς συγγενείας ἀφαιροῖτο.
+Ἰλλυριοὶ δέ, ὅτι παρ᾽ αὐτοῖς γέγονας, οὐκ ἀνέξονται τοῦ καλλίστου τῶν
+εὐτυχημάτων στερόμενοι, [6] εἴ τις ἄλλην σοι πατρίδα προσνέμοι. ἀκούω δὲ
+ἔγωγε καὶ τῶν ἑῴων ἤδη τινὰς λέγειν, ὅτι μὴ δίκαια δρῶμεν ἀφαιρούμενοι
+σφᾶς τὸν ἐπὶ σοὶ λόγον· αὐτοὶ γάρ φασι τὴν τήθην ἐπὶ τὸν τοῦ μητροπάτορος
+τοῦ σοῦ προπέμψαι γάμον. καὶ σχεδὸν ἅπαντες οἱ λοιποὶ προφάσεις
+ἐπινοοῦντες μικρὰς ἢ μείζονας αὑτοῖς σε(20) εἰσποιεῖν ἐκ παντὸς ἐγνώκασιν.
+ἐχέτω μὲν οὖν τὸ γέρας ἣν αὐτὸς ἐθέλεις, [B] καὶ ἣν ἀρετῶν μητέρα καὶ
+διδάσκαλον πολλάκις ἐπαινῶν εἴρηκας, τυγχανόντων δὲ ἑκάστη κατὰ τὴν ἀξίαν
+αἱ λοιπαὶ τοῦ προσήκοντος. ἐγὼ δὲ ἐπαινεῖν μὲν ἁπάσας ἐθέλοιμ᾽(21) ἂν
+ἀξίας οὔσας δόξης(22) καὶ τιμῆς, ὀκνῶ δὲ μὴ διὰ τὸ μῆκος, εἰ καὶ δοκεῖ
+λίαν οἰκεῖα τοῦ παρόντος λόγου, διὰ τὸν καιρὸν ἀλλότρια φανῇ. τῶν μὲν οὖν
+ἄλλων τοὺς ἐπαίνους διὰ τοῦτ᾽ ἀφήσειν μοι δοκῶ, τῆς Ῥώμης δὲ τὸ κεφάλαιον
+τῶν ἐπαίνων αὐτός, [C] ὦ βασιλεῦ, συλλαβὼν ἐν βραχεῖ καὶ διδάσκαλον ἀρετῆς
+προσειπών, τῷ δοῦναι τὸ κάλλιστον τῶν ἐγκωμίων, τοὺς παρὰ τῶν ἄλλων λόγους
+ἀφῄρησαι. τί γὰρ λέξομεν ἡμεῖς περὶ αὐτῆς τοιοῦτον ἕτερον; τί δὲ ἄλλος τις
+εἰπεῖν ἔχει; ὥστε μοι δοκῶ σεβόμενος εἰκότως τὴν πόλιν τούτῳ τιμᾶν αὐτὴν
+πλέον, τῷ παραχωρεῖν σοι τῶν εἰς αὐτὴν λόγων.
+
+(The rules of panegyric require that I should mention your native land no
+less than your ancestors. But I am at a loss what country I ought to
+consider peculiarly yours. For countless nations have long asserted their
+claim to be your country. The city(23) that rules over them all was your
+mother and nurse, and in an auspicious hour delivered to you the imperial
+sceptre, and therefore asserts her sole title to the honour, and that not
+merely by resorting to the plea that has prevailed under all the emperors.
+I mean that, even if men are born elsewhere, they all adopt her
+constitution and use the laws and customs that she has promulgated, and by
+that fact become Roman citizens. But her claim is different, namely that
+she gave your mother birth, rearing her royally and as befitted the
+offspring who were to be born to her. Then again, the city on the Bosporus
+which is named after the family of the Constantii, though she does not
+assert that she is your native place, but acknowledges that she became
+your adopted land by your father’s act, will think she is cheated of her
+rights if any orator should try to deprive her of at least this claim to
+kinship. Thirdly, the Illyrians, on whose soil you were born, will not
+tolerate it if anyone assign you a different fatherland and rob them of
+the fairest gift of fortune. And now I hear some even of the Eastern
+provinces protest that it is unjust of me to rob them of the lustre they
+derive from you. For they say that they sent forth your grandmother to be
+the consort of your grandfather on the mother’s side. Almost all the rest
+have hit on some pretension of more or less weight, and are determined, on
+one ground or another, to adopt you for their own. Therefore let that
+country(24) have the prize which you yourself prefer and have so often
+praised as the mother and teacher of the virtues; as for the rest, let
+each one according to her deserts obtain her due. I should be glad to
+praise them all, worthy as they are of glory and honour, but I am afraid
+that my compliments, however germane they may seem to my subject, might,
+on account of their length, be thought inappropriate to the present
+occasion. For this reason, then, I think it better to omit a eulogy of the
+others, but as for Rome, your imperial Majesty summed up her praises in
+two words when you called her the teacher of virtue, and, by bestowing on
+her the fairest of all encomiums, you have forestalled all that others
+might say. What praise of mine would come up to that? What indeed is left
+for anyone to say? So I feel that I, who naturally hold that city in
+reverence, shall pay her a higher honour if I leave her praise in your
+hands.)
+
+Ἀλλ᾽ ὑπὲρ τῆς εὐγενείας τῆς σῆς ἴσως ἄξιον ἐπὶ τοῦ παρόντος ἐν βραχεῖ
+διελθεῖν. ἀπορεῖν δὲ ἔοικα κάνταῦθα, [D] πόθεν ἄρχεσθαι χρή. πρόγονοί τε
+γάρ εἰσί σοι καὶ πάπποι καὶ γονεῖς ἀδελφοί τε καῖ ἀνεψιοὶ καὶ ξυγγενεῖς
+βασιλεῖς ἅπαντες, αὐτοὶ κτησάμενοι τὴν ἀρχὴν ἐννόμως ἢ παρὰ τῶν κρατούντων
+εἰσποιηθέντες. καὶ τὰ μὲν παλαιὰ τί δεῖ λέγειν, Κλαυδίου μνησθέντα, καὶ
+τῆς ἀρετῆς τῆς ἐκείνου ἐναργῆ παρέχειν καὶ γνώριμα πᾶσι τεκμήρια, τῶν
+ἀγώνων τῶν(25) πρὸς τοὺς ὑπὲρ τὸν Ἴστρον οἰκοῦντας βαρβάρους
+ἀναμιμνήσκοντα, καὶ ὅπως τὴν ἀρχὴν ὁσίως ἅμα καὶ δικαίως ἑκτήσατο, [7] καὶ
+τὴν ἐν βασιλείᾳ τῆς διαίτης λιτότητα, καὶ τὴν ἀφέλειαν τῆς ἐσθῆτος ἐπὶ τῶν
+εἰκόνων ὁρωμένην ἔτι; τὰ δὲ ὑπὲρ τῶν πάππων τῶν σῶν ἐστι μὲν τούτων
+νεώτερα, λαμπρὰ δὲ οὐ μεῖον ἐκείνων. ἔτυχον μὲν γὰρ ἄμφω τῆς ἀρχῆς δι᾽
+ἀρετὴν ἀξίω κριθέντε, γενομένω δὲ ἐπὶ τῶν πραγμάτων οὕτω πρός τε ἀλλήλους
+εὐνοïκῶς ἔσχον καὶ πρὸς τὸν μεταδόντα τῆς βασιλείας εὐσεβῶς, ὥσθ᾽ ὁ μὲν
+ὡμολόγει μηδὲν τούτου πώποτε κρεῖττον βεβουλεῦσθαι, [B] πολλὰ καὶ ἄλλα
+σωτήρια τοῖς κοινοῖς ἐξευρών, οἱ δὲ τὴν μετ᾽ ἀλλήλων κοινωνίαν μᾶλλον ἢ
+τὴν τῶν ὅλων ἀρχήν, εἴπερ οἷόν τε ἦν, ἑκάστῳ περιγενομένην ἠγάπων. οὕτω δὲ
+διακείμενοι τὰς ψυχὰς τῶν ἔργων ἔδρων τὰ κάλλιστα, σεβόμενοι μὲν μετὰ τὴν
+κρείττονα φύσιν τὸν τὴν ἀρχὴν αὐτοῖς παρασχόντα, τοῖς ὑπηκόοις δὲ
+πρᾴως(26) καὶ φιλανθρώπως χρώμενοι, καὶ τοὺς [C] βαρβάρους οὐκ ἐλαύνοντες
+μόνον πάλαι κατοικοῦντας καὶ νεμομένους καθάπερ τὴν οἰκείαν ἀδεῶς τὰ
+ἡμέτερα, φρούρια δὲ ἐπιτειχίζοντες αὐτοῖς τοσαύτην πρὸς αὐτοὺς εἰρήνην
+τοῖς ὑπηκόοις κατέστησαν, ὅσην οὐδὲ εὔξασθαι τότε ῥᾴδιον ἐδόκει. ἀλλ᾽ ὑπὲρ
+μὲν τούτων οὐκ ἄξιον ἐν παρέργῳ λέγειν. τῆς δὲ ὁμονοίας αὐτῶν τῆς πρὸς
+ἀλλήλους τὸ μέγιστον σημεῖον παραλιπεῖν οὐδαμῶς εὔλογον, καὶ ἄλλως
+προσῆκον τῷ λόγῳ. [D] κοινωνίαν γὰρ τὴν καλλίστην τοῖς αὑτῶν παισὶν
+ἐπινοήσαντες τῶν σῶν πατέρων τοὺς γάμους ἥρμοσαν. προσήκει δὲ οἶμαι καὶ
+περὶ τούτων ἐν βραχεῖ διελθεῖν, ὅπως μῆ τῆς ἀρχῆς φανῇς μόνον, ἀλλὰ καὶ
+τῆς ἀρετῆς κληρονόμος. τὴν μὲν οὖν βασιλείαν ὅπως μετὰ τὴν τοῦ πατρὸς
+κατέσχε τελευτὴν αὐτοῦ τε ἐκείνου τῇ κρίσει καὶ τῶν στρατοπέδων ἁπάντων τῇ
+ψήφῳ πατὴρ ὁ σός, τί χρὴ νῦν περιεργάζεσθαι; τὴν δὲ ἐς τοὺς πολέμους ῥώμην
+ἐκ τῶν ἔργων μᾶλλον ἢ διὰ τῶν λόγων ἄν τις γνωρίσειε. τυραννίδας γάρ, [8]
+ἀλλ᾽ οὐ βασιλείας ἐννόμους καθαιρῶν τὴν οἰκουμένην ἐπῆλθεν ἅπασαν.
+τοσαύτην δὲ εὔνοιαν αὑτοῦ τοῖς ὑπηκόοις παρέστησεν, ὥσθ᾽ οἱ μὲν
+στρατευόμενοι τῆς περὶ τὰς δωρεὰς καὶ τὰς χάριτας μεγαλοψυχίας ἔτι
+μεμνημένοι καθάπερ θεὸν διατελοῦσι σεβόμενοι· τὸ δὲ ἐν ταῖς πόλεσι καὶ ἐπὶ
+τῶν ἀγρῶν πλῆθος, οὐχ οὕτω τῆς τῶν τυράννων ἀπαλλαγῆναι βαρύτητος
+εὐχόμενοι, ὡς παρὰ τοῦ σοῦ πατρὸς ἀρχθῆναι, [B] τὴν κατ᾽ ἐκείνων αὐτῷ
+νίκην ἐπηύχοντο. ἐπεὶ δὲ ἁπάντων κύριος κατέστη, ὥσπερ ἐξ αὐχμοῦ τῆς
+ἀπληστίας τοῦ δυναστεύσαντος πολλῆς ἀπορίας χρημάτων οὔσης καὶ τοῦ πλούτου
+τῶν βασιλείων ἐν μυχοῖς συνεληλαμένου, τὸ κλεῖθρον ἀφελὼν ἐπέκλυσεν ἀθρόως
+τῷ πλούτῳ πάντα, πόλιν τε ἐπώνυμον αὑτοῦ κατέστησεν ἐν οὐδὲ ὅλοις ἔτεσι
+δέκα, τοσούτῳ τῶν ἄλλων ἁπασῶν μείζονα, [C] ὅσῳ τῆς Ῥώμης ἐλαττοῦσθαι
+δοκεῖ, ἧς τὸ δευτέραν τετάχθαι μακρῷ βέλτιον ἔμοιγε φαίνεται ἢ τὸ τῶν
+ἄλλων ἁπασῶν πρώτην νομίζεσθαι. καλὸν ἴσως ἐνταῦθα καὶ τῶν ἀοιδίμων Ἀθηνῶν
+μνησθῆναι, ἂς ἐκεῖνος ἔργοις καὶ λόγοις τιμῶν τὸν πάντα χρόνον διετέλει.
+βασιλεὺς γὰρ ὢν καὶ κύριος πάντων, στρατηγὸς ἐκείνων ἠξίου καλεῖσθαι, καὶ
+τοιαύτης εἰκόνος τυγχάνων μετ᾽ ἐπιγράμματος ἐγάνυτο πλέον ἢ τῶν μεγίστων
+τιμῶν ἀξιωθείς. [D] ἀμειβόμενος δὲ ἐπ᾽ αὐτῇ τὴν πόλιν, πυρῶν μεδίμνους
+δίδωσι πολλάκις μυρίους καθ᾽ ἕκαστον ἔτος δωρεὰν καρποῦσθαι, ἐξ ὧν ὑπῆρχε
+τῇ πόλει μὲν ἐν ἀφθόνοις εἶναι, ἐκείνῳ δὲ ἔπαινοι καὶ τιμαὶ παρὰ τῶν
+βελτίστων.
+
+(Now perhaps I ought at this point to say a few words about your noble
+ancestors. Only that here too I am at a loss where to begin. For all your
+ancestors, grandfathers, parents, brothers, cousins and kinsfolk were
+emperors, who had either acquired their power by lawful means or were
+adopted by the reigning house. Why should I recall ancient history or hark
+back to Claudius and produce proofs of his merit, which are manifest and
+known to all? To what end recount his campaigns against the barbarians
+across the Danube or how righteously and justly he won the empire? How
+plainly he lived while on the throne! How simple was his dress, as may be
+seen to this day in his statues! What I might say about your
+grandparents(27) is comparatively recent, but equally remarkable. Both of
+them acquired the imperial sceptre as the reward of conspicuous merit, and
+having assumed the command, they were on such good terms with each other
+and displayed such filial piety to him(28) who had granted them a share in
+the empire, that he used to say that of all the safeguards designed by him
+for the realm, and they were many, this was his master‐stroke. They,
+meanwhile, valued their mutual understanding more than undivided empire,
+supposing that it could have been bestowed on either of them separately.
+This was the temper of their souls, and nobly they played their part in
+action, while next to the Supreme Being they reverenced him who had placed
+authority in their hands. With their subjects they dealt righteously and
+humanely, and expelled the barbarians who had for years settled in our
+territory and had occupied it with impunity as though it were their own,
+and they built forts to hinder encroachment, which procured for those
+subjects such peaceful relations with the barbarians as, at that period,
+seemed to be beyond their dreams. This, however, is a subject that
+deserves more than a passing mention. Yet it would be wrong to omit the
+strongest proof of their unanimity, especially as it is related to my
+subject. Since they desired the most perfect harmony for their children,
+they arranged the marriage of your father and mother.(29) On this point
+also I think I must say a few words to show that virtue was bequeathed to
+you as well as a throne. But why waste time in telling how your father, on
+his father’s death, became emperor both by the choice of the deceased
+monarch and by the vote of all the armies? His military genius was made
+evident by his achievements and needs no words of mine. He traversed the
+whole civilised world suppressing tyrants, but never those who ruled by
+right. His subjects he inspired with such affection that his veterans
+still remember how generous he was with largess and other rewards, and to
+this day worship him as though he were a god. As for the mass of the
+people, in town and country alike, they prayed that your father might be
+victorious over the tyrants, not so much because they would be delivered
+from that oppression as because they would then be governed by him. But
+when he had made his power supreme, he found that the tyrant’s(30) greed
+had worked like a drought, with the result that money was very scarce,
+while there were great hoards of treasure in the recesses of the palace;
+so he unlocked its doors and on the instant flooded the whole country with
+wealth, and then, in less than ten years, he founded and gave his name to
+a city(31) that as far surpasses all others as it is itself inferior to
+Rome; and to come second to Rome seems to me a much greater honour than to
+be counted first and foremost of all cities beside. Here it may be proper
+to mention Athens “the illustrious,”(32) seeing that during his whole life
+he honoured her in word and deed. He who was emperor and lord of all did
+not disdain the title of General of the Athenians, and when they gave him
+a statue with an inscription to that effect he felt more pride than if he
+had been awarded the highest honours. To repay Athens for this compliment
+he bestowed on her annually a gift of many tens of thousands of bushels of
+wheat, so that while she enjoyed plenty, he won applause and reverence
+from the best of men.)
+
+Πολλῶν δὲ καὲ καλῶν ἔργων τῷ πατρὶ τῷ σῷ πραχθέντων, ὧν τε ἐπεμνήσθην καὶ
+ὅσα διὰ τὸ μῆκος παραλιπεῖν δοκῶ, πάντων ἄριστον ἔγογε φαίην ἄν, [9] οἶμαι
+δὲ καὶ τοὺς ἄλλους ἅπαντας ὁμολογήσειν, τὴν σὴν γένεσιν καὶ τροφὴν καὶ
+παιδείαν· ἐξ ἧς ὑπάρχει τοῖς λοιποῖς οὐ τὸ πρὸς ὀλίγον ἀπολαῦσαι τῆς
+ἀρίστης ἀρχῆς, ἀλλ᾽ ὡς οἷον τέ ἐστιν εἰς πλείονα χρόνον. δοκεῖ γοῦν ἄρχειν
+ἐκεῖνος εἰσέτι. καὶ Κύρῳ μὲν οὐχ ὑπῆρχε τοῦτο. τελευτήσαντος γὰρ ὁ παῖς
+ὤφθη μακρῷ φαυλότερος, ὥστε ὁ μὲν ἐκαλεῖτο πατήρ, ὁ δὲ ἐπωνομάσθη
+δεσπότης. [B] σὲ δὲ πρᾳότερον μὲν τοῦ πατρὸς καὶ ἐν ἄλλοις πολλοῖς
+κρείττονα σαφῶς τε(33) οἶδα, καὶ δηλώσω τοῦ καιροῦ φανέντος ἐν τῷ λόγῳ.
+ἐκείνῳ δὲ προσήκειν καὶ τούτου νομίζω μεταδόντι σοι τῆς ἀρίστης τροφῆς,
+ὑπὲρ ἧς ἤδη λέγειν πειράσομαι, μητρὸς καὶ ἀδελφῶν τῶν σῶν ἐπιμνησθείς.
+
+(Your father’s achievements were many and brilliant. Some I have just
+mentioned, and others I must omit for the sake of brevity. But the most
+notable of all, as I make bold to say and I think all will agree, was that
+he begat, reared and educated you. This secured to the rest of the world
+the advantages of good government, and that not for a limited time but for
+a period beyond his own lifetime, as far as this is possible. At any rate
+your father seems still to be on the throne. This is more than Cyrus
+himself could achieve. When he died his son proved far inferior, so that
+while men called Cyrus “father,” his successor was called “master.”(34)
+But you are even less stern than your father, and surpass him in many
+respects, as I well know and will demonstrate in my speech as occasion
+shall arise. Yet, in my opinion, he should have the credit of this as
+well, since it was he who gave you that admirable training concerning
+which I shall presently speak, but not till I have described your mother
+and brothers.(35))
+
+Τῇ μὲν γὰρ εὐγενείας τοσοῦτον περιῆν καὶ κάλλους σώματος καὶ τρόπων
+ἀρετῆς, ὄσον οὐκ ἄλλῃ γυναικὶ ῥᾳδίως ἄν τις ἐξεύροι. ἐπεὶ καὶ Περσῶν ἀκούω
+τὸν ὑπὲρ Παρυσάτιδος λόγον, [C] ὅτι μόνη γέγονεν ἀδελφὴ καὶ μήτηρ καὶ
+γαμετὴ καὶ παῖς βασιλέως. ἀλλ᾽ ἦν γε αὕτη τοῦ γήμαντος ἀδελφὴ τῇ φύσει,
+νόμος δὲ ἐδίδου γαμεῖν ἀδελφὴν τῷ Πέρσῃ. τὴν σὴν δὲ μητέρα κατὰ τοὺς παρ᾽
+ἡμῖν νόμους ἀχράντους καὶ καθαρὰς τὰς οἰκειότητας ταύτας φυλάττουσαν
+συνέβαινε(36) τοῦ μὲν εἶναι παῖδα, γαμετὴν δὲ ἑτέρου, καὶ ἀδελφὴν ἄλλου,
+καὶ πολλῶν αὐτοκρατόρων, οἰχὶ δὲ ἑνὸς μητέρα. [D] ὧν ὁ μέν τις τῷ πατρὶ
+συγκατειργάσατο τὸν πρὸς τοὺς τυράννους πόλεμον, ὁ δὲ τὴν πρὸς τοὺς Γέτας
+ἡμῖν εἰρήνην τοῖς ὅπλοις κρατήσας ἀσφαλῆ παρεσκεύασεν, ὁ δὲ ἐτήρησεν
+ἄβατον τοῖς πολεμίοις τὴν χώραν, αὐτὸς ἐπιστρατεύων ἐκείνοις πολλάκις, ἕως
+ἐπέτρεπον οἱ μικρὸν ὕστερον τῶν εἰς ἐκεῖνον ἀδικημάτων δίκην ὑποσχόντες.
+πολλῶν δὲ ὑπαρχόντων ἐκείνοις περιφανῶν ἔργων, ἐφ᾽ οἷς ἄν τις αὐτοὺς
+δικαίως ἐπαινεῖν ἔχοι, καὶ τῶν ἐκ τῆς τύχης ἀγαθῶν περιουσίας οὔσης,(37)
+[10] οὐδέν ἐστι τοιοῦτον τῶν ἄλλων, ἐφ᾽ ᾧ μακαρίζων ἄν(38) τις αὐτοὺς
+εἰκότως σεμνύνοι, ὡς ὅτι τῶν μὲν ἀπόγονοι, τῶν δὲ ἔκγονοι(39)
+γεγόνασιν.(40) ἀλλ᾽ ἵνα μὴ μακρότερα περὶ αὐτῶν λέγων τὸν ὀφειλόμενον τοῖς
+ἐπαίνοις τοῖς σοῖς καιρὸν ἀναλώσω τοῦ λόγου, πειράσομαι λοιπὸν ὡς ἡμῖν
+ἄξιον, μᾶλλον δέ, εἰ δεῖ μηδὲν ὑποστειλάμενον εἰπεῖν, μακρῷ τῶν προγόνων
+ἐπιδείξω σε(41) σεμνότερον.
+
+(Your mother’s ancestry was so distinguished, her personal beauty and
+nobility of character were such that it would be hard to find her match
+among women. I have heard that saying of the Persians about Parysatis,
+that no other woman had been the sister, mother, wife, and daughter of
+kings. Parysatis, however, was own sister of her husband, since their law
+does not forbid a Persian to marry his sister. But your mother, while in
+accordance with our laws she kept pure and unsullied those ties of
+kinship, was actually the daughter of one emperor,(42) the wife of
+another, the sister of a third, and the mother not of one emperor but of
+several. Of these one aided your father in his war against the tyrants;
+another conquered the Getae and secured for us a lasting peace with them;
+the third(43) kept our frontiers safe from the enemy’s incursions, and
+often led his forces against them in person, so long at least as he was
+permitted by those who were so soon punished for their crimes against him.
+Though by the number and brilliance of their achievements they have indeed
+earned our homage, and though all the blessings of fortune were theirs in
+abundance, yet in the whole tale of their felicity one could pay them no
+greater compliment than merely to name their sires and grandsires. But I
+must not make my account of them too long, lest I should spend time that I
+ought to devote to your own panegyric. So in what follows I will, as
+indeed I ought, endeavour—or rather, since affectation is out of place,
+let me say I will demonstrate—that you are far more august than your
+ancestors.)
+
+[B] Φήμας μὲν δὴ καὶ μαντείας καὶ ὄψεις τὰς ἐν τοῖς ὕπνοις, καὶ ὅσα ἄλλα
+θρυλεῖν εἰώθασιν ἐπὶ τῶν οὕτω λαμπρὰ καὶ περιφανῊ πραξάντων, Κύρου καὶ τοῦ
+τῆς ἡμετέρας οἰκιστοῦ πόλεως καὶ Ἀλεξάνδρου τοῦ Φιλίππου, καὶ εἴ τις ἄλλος
+τοιοῦτος γέγονεν, ἑκὼν ἀφίημι· δοκεῖ γὰρ οὐ πόρρω ταῦτα τῆς ποιητικῆς
+ἐξουσίας εἶναι. καὶ τὰ παρὰ τὴν πρώτην ὑπάρξαντά σοι γένεσιν ὡς λαμπρὰ καὶ
+βασιλικὰ καὶ(44) τὸ λέγειν εὔηθες. [C] ἀλλ᾽ ἐπειδὴ τῆς ἐν τοῖς παισὶν
+ἀγωγῆς ὁ καιρὸς ὑπομέμνηκεν, ἔδει σοι τῆς βασιλικῆς τροφῆς δήπουθεν, ἣ τὸ
+μὲν σῶμα πρὸς ἰσχὺν καὶ ῥώμην καὶ εὐεξίαν καὶ κάλλος ἀσκήσει, τὴν ψυχὴν δὲ
+πρὸς ἀνδρείαν καὶ δικαιοσύνην καὶ σωφροσύνην καὶ φρόνησιν ἐμμελῶς
+παρασκευάσει. ταῦτα δὲ οὐ ῥᾴδιον διὰ τῆς ἀνειμένης ὑπάρχειν διαίτης,
+θρυπτούσης μέν, ὡς εἰκός, τὰς ψυχὰς καὶ τὰ σώματα, ἀσθενεστέρας δὲ [D]
+ἐργαζομένης πρός τε τοὺς κινδύνους τὰς γνώμας καὶ πρὸς τοὺς πόνους τὰ
+σώματα. οὐκοῦν τῷ μὲν ἔδει γυμναστικῆς, τῷ σώματι, τὴν ψυχὴν δὲ τῇ τῶν
+λόγων ἐκόσμεις μελέτῃ. ἐπὶ πλέον δὲ ὑπὲρ ἀμφοτέρων ἄξιον διελθεῖν· ἀρχὴ
+γάρ τις αὕτη τῶν μετὰ ταῦτα πράξεων γέγονε. τῆς μὲν οὖν ἐπιμελείας τῆς
+περὶ τὴν ἰσχὺν οὐ τὸ πρὸς τὰς ἐπιδείξεις ἁρμόζον ἤσκησας, ἥκιστα βασιλεῖ
+πρέπειν ὑπολαβὼν τῶν τὰς παλαίστρας κατειληφότων τὴν θρυλουμένην εὐεξίαν,
+[11] μέλλοντι τῶν ἀληθινῶν ἀγώνων μεθέξειν, ὕπνου τε ἐλαχίστου δεομένῳ καὶ
+τροφῆς οὐ πολλῆς, καὶ ταύτης οὔτε κατὰ πλῆθος οὔτε κατὰ ποιότητα πάντως
+ὡρισμένης οὔτε κατὰ τὸν καιρόν, ὃν χρὴ προσφέρεσθαι, τῆς ἐπιτυχούσης δέ,
+ἐπειδὰν αἱ πράξεις τὸν καιρὸν ἐνδῶσιν. ὅθεν ᾤου δεῖν καὶ τὰ γυμνάσια πρὸς
+ταύτην ποιεῖσθαι,(45) πολλὰ καὶ στρατιωτικά, χορείαν τὴν ἐν τοῖς ὅπλοις,
+[B] δρόμον τὸν ἐν τούτοις, τὴν ἱππικὴν τέχνην, οἷς ἅπασι διατετέλεκας ἐξ
+ἀρχῆς ἐν καιρῷ χρώμενος· καὶ κατώρθωται παρὰ σοὶ τούτων ἕκαστον ὡς παρ᾽
+οὐδενὶ τῶν ἄλλων ὁπλιτῶν. οὐκοῦν ὁ μέν τις ἐκείνων, πεζὸς ὢν ἀγαθός, τὴν
+ἱππικὴν τέχνην ἠγνόησεν, ὁ δέ, ἐπιστάμενος χρῆσθαι τοῖς ἱππικοῖς, ὀκνεῖ
+πεζὸς εἰς μάχην ἰέναι. μόνῳ δὲ ὑπάρχει σοὶ τῶν μὲν ἱππέων ἀρίστῳ φαίνεσθαι
+παραπλησίως ἐκείνοις σταλέντι, [C] μετασκευασαμένῳ δὲ ἐς τοὺς ὁπλίτας
+κρατεῖν ἁπάντων ῥώμῃ καὶ τάχει καὶ τῇ τῶν ποδῶν κουφότητι. ὅπως δὲ μὴ τὰς
+ἀνέσεις ῥᾳιθύμους εἶναι μηδ᾽ ἄνευ τῶν ὅπλων ποιεῖσθαι συμβαίνῃ, ἐπίσκοπα
+τοξεύειν ἤσκησας. καὶ τὸ μὲν σῶμα διὰ τῶν ἑκουσίων πόνων πρὸς τοὺς
+ἀκουσίους εὖ ἔχειν παρεσκεύασας, τῇ ψυχῇ δὲ ἡγεῖτο μὲν ἡ τῶν λόγων μελέτη
+καὶ τὰ προσήκοντα τοῖς τηλικούτοις μαθήματα. [D] ὅπως δὲ μὴ παντάπασιν
+ἀγύμναστος ᾖ μηδὲ καθάπερ ᾄσματα καὶ μύθους τοὺς ὑπὲρ τῶν ἀρετῶν ἐπακούῃ
+λόγους, ἔργων δὲ ἀγαθῶν καὶ πράξεων ἄπειρος οὖσα τὸν τοσοῦτον διαμείνῃ
+χρόνον, καθάπερ ὁ γενναῖος ἠξίωσε Πλάτων οἱονεὶ πτερὰ τοῖς παισὶ
+χαριζόμενον καὶ ἐπὶ τοὺς ἵππους ἀναβιβάζοντα(46) ἄγειν εἰς τὰς μάχας,
+θεατὰς ἐσομένους ὧν οὐκ εἰς μακρὰν ἀγωνιστὰς ἐχρῆν καταστῆναι, πατέρα τὸν
+σὸν [12] διανοηθέντα φαίην ἂν εἰκότως τοῖς Κελτῶν ἔθνεσιν ἐπιστῆσαι σε
+φύλακα καὶ βασιλέα, μειράκιον ἔτι, μᾶλλον δὲ παῖδα κομιδῇ τῷ χρόνῳ, ἐπεὶ
+τῇ γε συνέσει καὶ ῥώμῃ τοῖς καλοῖς κἀγαθοῖς ἀνδράσιν ἐνάμιλλον ἤδη. τοῦ
+μὲν ἀκίνδυνον γενέσθαι σοι τὴν πολεμικὴν ἐμπειρίαν ὁ πατὴρ προυνόησε
+καλῶς, εἰρήνην ἐπιτάξας πρὸς τοὸς ὑπηκόους ἄγειν τοῖς βαρβάροις· [B]
+μάχεσθαι δὲ ἀναπείθων καὶ στασιάζειν πρὸς ἀλλήλουσ, ἐν ταῖς ἐκείνων
+συμφοραῖς καὶ τοῖς σώμασι στρατηγικὴν ἐδίδασκε τέχνην, ἀσφαλέστερον
+βουλευόμενος τοῦ σοφοῦ Πλάτωνος. τῷ μὲν γὰρ, εἰ πεζὸς ἐπέλθοι πολεμίων
+στρατός, οἱ παῖδες θεαταὶ καὶ κοινωνοὶ τῶν ἔργων, ἤν που δεηθῶσι, τοῖς
+πατράσι γένοιντ᾽ ἄν· κρατούντων δὲ ἱππεῦσι τῶν πολεμίων, ὥρα μηχανᾶσθαι
+τοῖς μειρακίοις σωτηρίας τρόπον δυσεπινόητον. [C] τὸ δὲ ἐν ἀλλοτρίοις
+κινδύνοις τοὺς παῖδας ἐθίζειν πολεμίων ἀνέχεσθαι καὶ πρὸς τὴν χρείαν
+ἀρκούντως καὶ πρὸς τὴν ἀσφάλειαν δοκεῖ βεβουλεῦσθαι.
+
+(Now as for heavenly voices and prophecies and visions in dreams and all
+such portents(47) as are common gossip when men like yourself have
+achieved brilliant and conspicuous success, Cyrus, for instance, and the
+founder(48) of our capital, and Alexander, Philip’s son, and the like, I
+purposely ignore them. Indeed I feel that poetic license accounts for them
+all. And it is foolish even to state that at the hour of your birth all
+the circumstances were brilliant and suited to a prince. And now the time
+has come for me to speak of your education as a boy. You were of course
+bound to have the princely nurture that should train your body to be
+strong, muscular, healthy, and handsome, and at the same time duly equip
+your soul with courage, justice, temperance, and wisdom. But this cannot
+result from that loose indulgence which naturally pampers body and soul,
+weakening men’s wills for facing danger and their bodies for work.
+Therefore your body required training by suitable gymnastics, while you
+adorned your mind by literary studies. But I must speak at greater length
+about both branches of your education, since it laid the foundation of
+your later career. In your physical training you did not pursue those
+exercises that fit one merely for public display. What professional
+athletes love to call the pink of condition you thought unsuitable for a
+king who must enter for contests that are not make‐believe. Such a one
+must put up with very little sleep and scanty food, and that of no precise
+quantity or quality or served at regular hours, but such as can be had
+when the stress of work allows. And so you thought you ought to train
+yourself in athletics with a view to this, and that your exercises must be
+military and of many kinds, dancing and running in heavy armour, and
+riding. All these you have continued from early youth to practise at the
+right time, and in every exercise you have attained to greater perfection
+than any other hoplite. Usually a hoplite who is a good infantryman cannot
+ride, or, if he is an expert horseman, he shirks marching on foot to
+battle. But of you alone it can be said that you can put on the cavalry
+uniform and be a match for the best of them, and when changed into a
+hoplite show yourself stronger, swifter, and lighter on your feet than all
+the rest. Then you practised shooting at a mark, that even your hours of
+leisure might not be hours of ease or be found without the exercise of
+arms. So by work that was voluntary you trained your body to stand the
+exertions that you would be compelled to undertake. Your mind, meanwhile,
+was trained by practice in public speaking and other studies suitable to
+your years. But it was not to be wholly without the discipline of
+experience, nor was it for you to listen merely to lectures on the virtues
+as though they were ballads or saga stories, and so wait all that time
+without actual acquaintance with brave works and undertakings. Plato, that
+noble philosopher, advised(49) that boys should be furnished as it were
+with wings for flight by being mounted on horseback, and should then be
+taken into battle so that they may be spectators of the warfare in which
+they must soon be combatants. This, I make bold to say, was in your
+father’s mind when he made you governor and king of the Celtic tribes
+while you were still a youth, or rather a mere boy in point of years,
+though in intelligence and endurance you could already hold your own with
+men of parts. Your father wisely provided that your experience of war
+should be free from risks, having arranged that the barbarians should
+maintain peace with his subjects. But he instigated them to internal feuds
+and civil war, and so taught you strategy at the expense of their lives
+and fortunes. This was a safer policy than the wise Plato’s. For, by his
+scheme, if the invading army were composed of infantry, the boys could
+indeed be spectators of their fathers’ prowess, or, if need arose, could
+even take part. But supposing that the enemy won in a cavalry engagement,
+then, on the instant, one would have to devise some means to save the
+boys, which would be difficult indeed. But to inure the boys to face the
+enemy, while the hazard belongs to others, is to take counsel that both
+suffices for their need and also secures their safety.)
+
+Ἐν μὲν δὴ τούτοις σοι πρὸς ἀνδρείαν ὑπῆρχε μελέτη. φρονήσεως δὲ ἡ μὲν
+φύσις, ἣν εἴληχας, αὐταρκὴς ἡγεμών· παρῆσαν δὲ οἶμαι καὶ τῶν πολιτῶν οἱ
+κράτιστοι τὰ πολιτικὰ διδάσκοντες. καὶ [D] παρεῖχον ἠθῶν καὶ νόμων καὶ
+ξένων ἐπιτηδευμάτων ἐμπειρίαν αἱ πρὸς τοὺς ἡγεμόνας τῶν τῇδε βαρβάρων
+ἐντεύξεις. καίτοι τὸν Ὀδυσσέα συνετὸν Ὅμηρος ἐκ παντὸς ἀποφῆναι
+προαιρούμενος πολύτροπον εἶναὶ φησι καὶ πολλῶν ἀνθρώπων τὸν νοῦν
+καταγνῶναι καὶ ἐπελθεῖν τὰς πόλεισ,(50) ἵν᾽ ἐξ ἁπάντων ἐπιλεξάμενος ἔχοι
+τὰ κράτιστα καὶ πρὸς παντοδαποὺς ἀνθρώπους ὁμιλεὶν δύναιτο. ἀλλὰ τῷ μὲν
+ὃς(51) οὐκ ἐβασίλευσε ποικίλων ἠθῶν ἐμπειρίας χρεία· [13] τὸν δὲ πρὸς
+τοσαύτην ἡγεμονίαν τρεφόμενον οὐκ ἐν οἰκίσκῳ που χρῆν διδάσκεσθαι οὐδὲ τὴν
+βασιλείαν, καθάπερ ὁ Κῦρος, παίζοντα μιμεῚσθαι οὐδὲ χρηματίζειν τοῖς
+ἥλιξι, καθάπερ ἐκεῖνον λέγουσιν, ἀλλ᾽ ἔθνεσιν ὁμιλεῖν καὶ δήμοις, καὶ
+στρατιωτῶν τάγμασιν ἐπιτάττειν ἁπλῶς τὸ πρακτέον· ὅλως δὲ οὐδενὸς
+ἀπολείπεσθαι τούτων, ὧν ἐχρῆν ἄνδρα γενόμενον ἐπ᾽ ἀδείας πράττειν.
+
+(It was in this way then that you were first trained in manliness. But as
+regards wisdom, that nature with which you were endowed was your self‐
+sufficing guide. But also, I think, the wisest citizens were at your
+disposal and gave you lessons in statecraft. Moreover, your intercourse
+with the barbarian leaders in that region gave you an acquaintance at
+first hand with the manners, laws, and usages of foreigners. Indeed, when
+Homer set out to prove the consummate wisdom of Odysseus, he called him
+“much‐travelled,” and said that he had come to know the minds of many
+peoples and visited their cities, so that he might choose what was best in
+every one and be able to mix with all sorts and conditions of men. Yes,
+even Odysseus, who never ruled an empire, needed experience of the many
+and divers minds of men. How much more necessary that one who was being
+brought up to guide an empire like this should not fit himself for the
+task in some modest dwelling apart; neither should he, like young Cyrus in
+his games, play at being emperor, nor give audiences to his playmates, as
+they say(52) Cyrus did. Rather he ought to mix with nations and peoples,
+and give orders to his troops definitely indicating what is to be done,
+and generally he should be found wanting in none of those things which,
+when he comes to manhood, he must perform without fear.)
+
+[B] Οὐκοῦν ἐπειδὴ τὰ παρὰ τούτοις ἐδιδάχθης καλῶς, ἐπὶ τὴν ἑτέραν ἤπειρον
+μετιὼν τοῖς Παρθυαίων καὶ Μήδων ἔθνεσιν ἀντετάχθης μόνος. ὑποτυφομένου δὲ
+ἤδη τοῦ πολέμου καὶ οὐκ εἰς μακρὰν μέλλοντος ἀναρριπίζεσθαι, ταχέως καὶ
+τούτου κατέγνως τὸν τρόπον, καὶ τὴν τῶν ὅπλων ἰσχὺν ἐμιμήσω, καὶ πρὸς τὴν
+ὥραν τοῦ θέρους εἴθισας καρτερεῖν τὸ σῶμα. πυνθάνομαι δὲ Ἀλκιβιάδην μόνον
+ἐξ ἁπάντων Ἑλλήνων οὕτως εὐφυῶς μεταβολὰς ἐνεγκεῖν, [C] ὡς καὶ μιμήσασθαι
+πρῶτον(53) μὲν τὴν τῶν Λακεδαιμονίων ἐγκράτειαν, ἐπειδὴ Σπαρτιάταις αὑτὸν
+ἐδεδώκει, εἶτα Θηβαίους, καὶ Θρᾴκας ὕστερον, καὶ ἐπὶ τέλει τὴν τῶν Περσῶν
+τρυφήν. ἀλλ᾽ ἐκεῖνος μὲν τοῖς χωρίοις συμμεταβάλλων καὶ τὸν τρόπον
+ἀνεπίμπλατο πολλῆς δυσχερείας καὶ τὸ πάτριον ἐκινδύνευε παντελῶς
+ἀποβαλεῖν, σὺ δὲ τῆς μὲν ἐγκρατοῦς διαίτης ᾤου δεῖν ἔχεσθαι πανταχοῦ, [D]
+ἐθίζων δὲ τὸ σῶμα τοῖς πόνοις πρὸς τὰς μεταβολὰς ῥᾷον ἤνεγκας(54) τὴν ἐκ
+Γαλατῶν εἰς Παρθυαίους ἄνοδον ἢ(55) τῶν πλουσίων οἱ ταῖς ὥραις τὴν οἴκησιν
+συμμεταβάλλοντες, εἰ παρὰ τὸν καιρὸν βιασθεῖεν. καί μοι δοκεῖ θεὸς εὐμενὴς
+πρὸς τὴν τῶν ὅλων ἡγεμονίαν ἐξ ἀρχῆς τὴν σὴν ἀρετὴν παρασκευάζειν ἐθέλων,
+κύκλῳ σε περιαγαγεῖν καὶ ἐπιδεῖξαι τῆς ἀρχῆς ἁπάσης ὅρους καὶ πέρατα καὶ
+φύσιν χωρίων [14] καὶ μέγεθος χώρας καὶ δύναμιν ἐθνῶν καὶ πλῆθος πόλεων
+καὶ φύσιν δήμων καὶ τὶ κράτιστον αὐτῶν ἐκείνων τὴν περιουσίαν(56) ὧν
+οὐδενὸς ἀπολελεῖφθαι χρὴ τὸν πρὸς τοσαύτην ἀρχὴν τρεφόμενον. τὸ μέγιστον
+δὲ μικροῦ με διέφυγεν εἰπεῖν, ὅτι τούτων ἁπάντων ἄρχειν ἐκ παίδων
+διδασκόμενος, ἄρχεσθαι κρεῖττον ἔμαθες, ἀρχῇ τῇ πασῶν ἀρίστῃ καὶ
+δικαιοτάτῃ, φύσει τε καὶ νόμῳ, σαυτὸν ὑποτιθείς· πατρὶ γὰρ ὑπήκουες ἅμα
+καὶ βασιλεῖ· ὧν εἰ καὶ θάτερον ὑπῆρχεν ἐκείνῳ μόνον, ἄρχειν αὐτῷ πάντως
+προσῆκον ἦν. [B] καίτοι τίνα ποτ᾽ ἄν τις ἐξεύροι βασιλικὴν τροφὴν καὶ
+παιδείαν ἀμείνω ταύτης πάλαι γενομένην; οὔτε γὰρ Λακεδαιμόνιοι τῶν
+Ἑλλήνων, οἵπερ δὴ δοκοῦσιν ἀρίστης ἀρχῆς τῆς τῶν βασιλέων μεταλαβεῖν, οὕτω
+τοὺς Ἡρακλείδας ἐπαίδευον, οὔτε τῶν βαρβάρων οἱ Καρχηδόνιοι, βασιλευόμενοι
+διαφερόντως, τῆς ἀρίστης ἐπιμελείας τὸν ἄρξοντα(57) σφῶν ἠξίουν· ἀλλὰ
+πᾶσιν ἦν κοινὰ τὰ παρὰ τῶν νόμων τῆς ἀρετῆς γυμνάσια καὶ τὶ παιδεύματα,
+[C] καθάπερ ἀδελφοῖς τοῖς πολίταις ἄρξειν τε καὶ ἀρχθήσεσθαι μέλλουσι, καὶ
+οὐδὲν διάφορον προσῆν εἰς παιδείας λόγον τοῖς ἡγεμόσι τῶν ἄλλων. καίτοι
+πῶς οὐκ εὔηθες ἀπαιτεῖν μὲν ἀρετῆς μέγεθος ἀνυπέρβλητον παρὰ τῶν ἀρχόντων,
+προνοεῖν δὲ μηδέν, ὅπως ἔσονται τῶν πολλῶν διαφέροντες; καὶ τοῖς μὲν
+βαρβάροις, ἅπασιν ἐν κοινῷ τῆς ἀρχῆς ταύτης προκειμένης, τὸ τὴν ἐπιμέλειαν
+τῶν ἠθῶν ὁμοίαν γίγνεσθαι παράσχοι συγγνώμην· τὸν Λυκοῦργον [D] δὲ τοῖς
+ἀφ᾽ Ἡρακλέους ἀστυφέλικτον τὴν βασιλείαν διαφυλάττοντα(58) μηδεμίαν
+ὑπεροχὴν ἐν ταῖς ἐπιμελείαις τῶν νέων εὑρόντα σφόδρα ἄν τις εἰκότως
+μέμψαιτο. οὐδὲ γὰρ εἰ πάντας Λακεδαιμονίους ἀθλητὰς ἀρετῆς καὶ τροφίμους
+ᾤετο δεῖν εἶναι, τῆς ἴσης ἀξιοῦν ἐχρῆν τροφῆς καὶ παιδείας τοὺς ἰδιώτας
+τοῖς ἄρξουσιν.(59) [15] ἡ γὰρ τοιαύτη κατὰ μικρὸν παραδυομένη(60) συνήθεια
+ταῖς ψυχαῖς ἐνέτεκεν(61) ὑπεροψίαν τῶν κρειττόνων· ὅλως γὰρ οὐδὲ
+κρείττονας νομιστέον τοὺς οὐ δι᾽ ἀρετὴν πρωτεύειν λαχόντας. τοῦτο δὲ οἶμαι
+καὶ Σπαρτιάτας χαλεπωτέρους ἀρχθῆναι τοῖς βασιλεῦσι παρεῖχε πολλάκις.
+χρήσαιτο δ᾽ ἄν τις σαφεῖ τεκμηρίῳ τῶν [B] ῥηθέντων τῇ Λυσάνδρου πρὸς
+Ἀγησίλαον φιλοτιμίᾳ καὶ ἄλλοις πλείοσιν, ἐπιὼν τὰ πεπραγμένα τοῖς
+ἀνδράσιν.
+
+(Accordingly, when you had gained a thorough knowledge of the Celts, you
+crossed to the other continent and were given sole command against the
+Parthians and Medes. There were already signs that a war was smouldering
+and would soon burst into flame. You therefore quickly learned how to deal
+with it, and, as though you took as model the hardness of your weapons,
+steeled yourself to bear the heat of the summer season. I have heard say
+that Alcibiades alone, among all the Greeks, was naturally so versatile
+that when he cast in his lot with the Spartans he copied the self‐
+restraint of the Lacedaemonians, then in turn Theban and Thracian manners,
+and finally adopted Persian luxury. But Alcibiades, when he changed his
+country changed his character(62) too, and became so tainted with
+perversity and so ill‐conditioned that he was likely to lose utterly all
+that he was born to. You, however, thought it your duty to maintain your
+severity of life wherever you might be, and by hard work inuring your
+constitution to change, you easily bore the march inland from Galatia to
+Parthia, more easily in fact than a rich man who lives now here, now
+there, according to the season, would bear it if he were forced to
+encounter unseasonable weather. I think Heaven smiled on you and willed
+that you should govern the whole world, and so from the first trained you
+in virtue, and was your guide when you journeyed to all points, and showed
+you the bounds and limits of the whole empire, the character of each
+region, the vastness of your territory, the power of every race, the
+number of the cities, the characteristics of the masses, and above all the
+vast number of things that one who is bred to so great a kingship cannot
+afford to neglect. But I nearly forgot to mention the most important thing
+of all. From a boy you were taught to govern this great empire, but a
+better thing you learned, to be governed, submitting yourself to the
+authority that is the best in the world and the most just, that is to say
+nature and law. I mean that both as son and subject you obeyed your
+father. Indeed, had he been only your father or only your king, obedience
+was his due. Now what rearing and education for a king could one find in
+history better than this? Consider the Greeks. Not thus did the Spartans
+train the Heracleidae, though they are thought to have enjoyed the best
+form of government, that of their kings. As for the barbarians, not even
+the Carthaginians, though they were particularly well‐governed by their
+kings, chose the best method of training their future rulers. The moral
+discipline and the studies prescribed by their laws were pursued by all
+alike, as though the citizens were brothers, all destined both to govern
+and be governed, and in the matter of education they made no difference
+between their princes and the rest of the citizens. Yet surely it is
+foolish to demand superlative excellence from one’s rulers when one takes
+no pains to make them better than other men. Among the barbarians, indeed,
+no man is debarred from winning the throne, so one can excuse them for
+giving the same moral training to all. But that Lycurgus, who tried to
+make the dynasty of the Heracleidae proof against all shocks,(63) should
+not have arranged for them a special education better than that of other
+Spartan youths is an omission for which he may well be criticised. He may
+have thought that all the Lacedaemonians ought to enter the race for
+virtue, and foster it, but for all that it was wrong to provide the same
+nurture and education for private citizens as for those who were to
+govern. The inevitable familiarity little by little steals into men’s
+souls and breeds contempt for their betters. Though, for that matter, they
+are not in any sense one’s betters unless it was their own merit that
+earned them the right to rule. This, in my opinion, is the reason why the
+Spartan kings often found their subjects hard to govern. In proof of what
+I say one might quote the rivalry of Lysander and Agesilaus, and many
+other instances, if one should review the history of the Spartan kings.)
+
+Ἀλλὰ τοῖς μὲν ἡ πολιτεία τὰ(64) πρὸς ἀρετὴν ἀρκούντως παρασκευάζουσα, εἰ
+καὶ μηδὲν διαφέρον ἐπιτηδεύειν ἐδίδου τῶν πολλῶν, ἀλλὰ τὸ καλοῖς κἀγαθοῖς
+ὑπάρχειν παρεῖχεν ἀνδράσι· Καρχηδονίων δὲ οὐδὲ τὰ κοινὰ τῶν ἐπιτηδευμάτων
+ἐπαινεῖν ἄξιον. ἐξελαύνοντες γὰρ τῶν οἰκιῶν οἱ γονεῖς τοὺς παῖδας
+ἐπέταττον εὐπορεῖν διὰ τῶν πόνων τῶν πρὸς τὴν χρείαν ἀναγκαίων, [C] τὸ
+δρᾶν τι τῶν δοκούντων αἰσχρῶν ἀπαγορεύοντες. τὸ δὲ ἦν, οὐ τὴν ἐπιθυμίαν
+ἐξελεῖν τῶν νέων, ἀλλὰ λαθεῖν(65) πειρᾶσθαι τι δρῶντα(66) προστάττειν.
+πέφυκε γὰρ οὐ τρυφὴ μόνον ἦθος διαφθείρειν, ἀλλὰ καὶ ἡ τῶν ἀναγκαίων
+ἐνδεὴς δίαιτα, ἐφ᾽ ὧν οὔπω τὸ κρίνειν ὁ λόγος προσλαβὼν ἕπεται ταῖς
+χρείαις ὑπὸ τῆς ἐπιθυμίας ἀναπειθόμενος, [D] ἄλλως τε εἰ καὶ τούτου μὴ
+κρατοίη τοῦ πάθους, πρὸς χρηματισμὸν ἐκ παίδων συνεθιζόμενος καί τινας
+ἀμοιβὰς ἐμποριῶν καὶ καπηλείας τὰς μὲν αὐτὸς εὑρὼν τὰς δὲ παρὰ τῶν εἰδότων
+μαθών, ὑπὲρ ὧν οὐ λέγειν μόνον, ἀλλ᾽ οὐδὲ ἀκούειν ἄξιον ἐλευθέρῳ παιδί,
+πλείστας ἂν κηλῚδας ἐναπόθοιτο τῇ ψυχῇ, ὧν πασῶν καθαρὸν εἶναι χρὴ καὶ τὸν
+ἐπιεικῆ πολίτην, ἀλλ᾽ οὐ τὸν βασιλέα καὶ στρατηγὸν μόνον.
+
+(The Spartan polity, however, by securing a satisfactory development of
+the moral qualities in their kings, even if it gave them a training in no
+way different from that of the crowd, at least endowed them with the
+attributes of well‐bred men. But as for the Carthaginians, there was
+nothing to admire even in the discipline that they all shared. The parents
+turned their sons out of doors and bade them win the necessaries of life
+by their own efforts, with the injunction to do nothing that is considered
+disgraceful. The effect of this was not to uproot the evil inclinations of
+the young, but to require them to take pains not to be caught in wrong‐
+doing. For it is not self‐indulgence only that ruins character, but the
+lack of mere necessaries may produce the same result. This is true at any
+rate in the case of those whose reason has not yet assumed the power to
+decide, being swayed by physical needs and persuaded by desire. It is
+especially true when one fails to control the passion for money‐getting,
+if from boyhood one is accustomed to it and to the trading and bartering
+of the market‐places. This business, unfit for a youth of gentle birth to
+mention, or so much as hear spoken of, whether the youth finds it out for
+himself or learns it from those of greater experience, leaves many scars
+on the soul; and even a respectable citizen ought to be free from all
+this, not a king or general alone.)
+
+ἐμοὶ δὲ οὐκ ἐπιτιμᾶν ἐπὶ τοῦ παρόντος ἐκείνοις προσήκει· [16] δείξω δὲ
+μόνον τῆς τροφῆς(67) τὸ διαφέρον, ᾗ χρησάμενος κάλλει καὶ ῥώμῃ καὶ
+δικαιοσύνῃ καὶ σωφροσύνῃ διήνενκας, διὰ μὲν τῶν πόνων τὴν εὐεξίαν
+περιβαλόμενος, δὰα δὲ τῶν νόμων τὴν σωφροσύνην κατακτησόμενος,(68) καὶ τῷ
+μὲν σώματι ῥωμαλεωτέρῳ διὰ τὴν ἐγκράτειαν τῆς ψυχῆς, τῇ ψυχῇ δ᾽ αὖ διὰ τὴν
+τοῦ σώματος καρτερίαν δικαιοτέρᾳ χρώμενος, τὰ μὲν ἐκ φύσεως ἀγαθὰ συναύξων
+ἐκ παντός, τὰ δὲ ταῖς ἐπιμελείαις ἔξωθεν ἀεὶ προσλαμβάνων· [B] καὶ
+δεόμενος(69) μὲν οὐδενός, ἐπαρκῶν δ᾽ ἄλλοις καὶ χαριζόμενος μεγάλας δωρεὰς
+καὶ ὅσαι τοὺς λαβόντας ἤρκουν ἀποφῆναι τῷ Λυδῶν δυνάστῃ παραπλησίους,
+ἐνδεέστερον μὲν ἀπολαύων αὐτὸς τῶν ὑπαρχόντων ἀγαθῶν ἢ Σπαρτιατῶν ὁ
+σωφρονέστατος, τοῦ τρυφᾶν δὲ παρέχων ἄλλοις χορηγίαν, καὶ τοῖς βουλομένοις
+σωφρονεῖν παρέχων σαυτὸν μιμεῖσθαι, ἄρχων μὲν πρᾴως καὶ φιλανθρώπως τῶν
+ἄλλων, [C] ἀρχόμενος δὲ ὑπὸ τοῦ πατρὸς σωφρόνως καὶ ὡς εἷς τῶν πολλῶν τόν
+ἅπαντα διετέλεις χρόνον. παιδὶ μὲν ὄντι σοι καὶ μειρακίῳ ταῦτά τε ὑπῆρχε
+καὶ ἄλλα πλείονα, περὶ ὧν νῦν λέγειν μακρότερον ἂν εἴη τοῦ καιροῦ.
+
+(But it is not for me to criticise the Carthaginians in this place. I will
+only point out how different was your education, and how you profited by
+it and have come to excel in looks, strength, justice, and temperance. By
+your active life you achieved perfect health; your temperance was the
+result of obedience to the laws; you enjoy a body of unusual strength by
+reason of your self‐control, and a soul of unusual rectitude because of
+your physical powers of endurance. You left nothing undone to improve your
+natural talents, but ever acquired new talents by new studies. You needed
+nothing yourself but gave assistance to others, and lavished such generous
+gifts that the recipients seemed as rich as the monarch of the
+Lydians.(70) Though you indulged yourself less in the good things that
+were yours than the most austere of the Spartans, you gave others the
+means of luxury in abundance, while those who preferred temperance could
+imitate your example. As a ruler you were mild and humane; as your
+father’s subject you were ever as modest as any one of his people. All
+this was true of you in boyhood and youth, and much more about which there
+is now no time to speak at length.)
+
+Γενόμενος δὲ ἐφ᾽ ἡλικίας, καὶ τῷ πατρὶ τὴν εἱμαρμένην τελευτὴν τοῦ
+δαίμονος μάλα ὀλβίαν παρασχόντος, οὐ μόνον τῷ πλήθει καὶ κάλλει τῶν
+ἐπενεχθέντων τὸν τάφον ἐκόσμεις, γενέσεως καὶ τροφῆς ἀποτίνων τὰ
+χαριστήρια, [D] πολὺ δὲ πλέον τῷ μόνος ἐκ πάντων τῶν ἐκείνου παίδων ζῶντος
+μὲν ἔτι καὶ πιεζομένου τῇ νόσῳ πρὸς αὐτὸν ὁρμῆσαι, τελευτήσαντος δὲ τὰς
+μεγίστας τιμὰς καταστῆσαι, ὑπὲρ ὧν ἐξαρκεῖ καὶ τὸ μνησθῆναι. καλοῦσι γὰρ
+ἡμᾶς ἐφ᾽ αὑτὰς αἱ πράξεις ὑπομιμνήσκουσαι τῆς ῥώμης, τῆς εὐψυχίας,
+εὐβουλίας τε ἅμα καὶ δικαιότητος, οἷς ἄμαχος ὤφθης καὶ ἀνυπέρβλητος, τὰ
+μὲν πρὸς τοὺς ἀδελφοὺς καὶ τοὺς πολίτας καὶ [17] τοὺς πατρῴους σοι φίλους
+καὶ τὰ στρατεύματα δικαίως καὶ σωφρόνως καταστησάμενος· πλὴν εἴ που
+βιασθεὶς ὑπὸ τῶν καιρῶν ἄκων ἑτέρους ἐξαμαρτεῖν οὐ διεκώλυσας· τὰ δὲ πρὸς
+τοὺς πολεμίους ἀνδρείως καὶ μεγαλοπρεπῶς καὶ τῆς προüπαρχούσης ἀξίως τοῪ
+γένους δόξης καταστρησάμενος. τοῖς μὲν δι᾽ ὁμονοίας τὸν ἅπαντα χρόνον
+συγγέγονας, ἀστασίαστον μὲν τὴν πόλιν [B] διαφυλάττων καὶ τοὺς ἀδελφοὺς
+συνάρχοντας θεραπεύων ἀεί, τοῖς φίλοις δὲ τῆς ἰσηγορίας(71) μεταδιδοὺς καὶ
+τῆς παρρησίας μετὰ τῶν ἄλλων ἀγαθῶν ἀφθόνως, κοινωνῶν μὲν ἅπασι τῶν
+ὑπαρχόντων, μεταδιδοὺς δὲ ὧν ἕκαστος ἐνδεὴς δόξειε. καὶ τούτων μάρτυσι μὲν
+αὐτοῖς ἐκείνοις εἰκότως ἄν τις χρήσαιτο, καὶ τὰ πράγματα δὲ τοῖς
+ἀπολειφθεῖσι τῆς πρὸς ἐκείνους συνουσίας ἱκανὰ δηλῶσαι τὴν προαίρεσιν τοῦ
+βίου παντός.
+
+(When you had come to man’s estate, and after fate had decreed the ending
+of your father’s life(72) and Heaven had granted that his last hours
+should be peculiarly blest, you adorned his tomb not only by lavishing on
+it splendid decorations(73) and so paying the debt of gratitude for your
+birth and education, but still more by the fact that you alone of his sons
+hastened to him when he was still alive and stricken by illness, and paid
+him the highest possible honours after his death. But all this I need only
+mention in passing. For now it is your exploits that cry aloud for notice
+and remind me of your energy, courage, good judgment, and justice. In
+these qualities you are unsurpassed, unrivalled. In your dealings with
+your brothers,(74) your subjects, your father’s friends, and your armies
+you displayed justice and moderation; except that, in some cases, forced
+as you were by the critical state of affairs, you could not, in spite of
+your own wishes, prevent others from going astray. Towards the enemy your
+demeanour was brave, generous, and worthy of the previous reputation of
+your house. While you maintained the friendly relations that already
+existed, kept the capital free from civil discord, and continued to
+cherish your brothers who were your partners in empire, you granted to
+your friends, among other benefits, the privilege of addressing you as an
+equal and full freedom of speech without stint, and perfect frankness. Not
+only did you share with them all whatever you possessed, but you gave to
+each what he seemed most to need. Anyone who wants testimony to all this
+might reasonably call your friends to witness, but if he does not know
+your friends, the facts themselves are sufficient to demonstrate the
+policy of your whole life.)
+
+[C] Ῥητέον δὲ ὑπὲρ αὐτῶν ἤδη τῶν πράξεων ἀναβαλλομένοις τὸν ὑπὲρ τῶν ἕξεων
+λόγον. Πέρσαι τῆς Ἀσίας ἁπάσης πάλαι κρατήσαντες καὶ τῆς Εὐρώπης τὰ πολλὰ
+καταστρεψάμενοι, μικροῦ δέω φάναι πᾶσαν τὴν οἰκουμένην περιβαλόμενοι κύκλῳ
+ταῖς ἐλπίσιν, ἐπειδὴ τὴν ἀρχὴν ὑπὸ Μακεδόνων ἀφῄρηντο, τῆς Ἀλεξάνδρου
+στρατηγίας ἔργον γενόμενοι, μᾶλλον δὲ παίγνιον, χαλεπῶς φέροντες(75) τὸ
+δουλεύειν, ὡς ἐκεῖνον ᾔσθοντο τετελευτηκότα, τῶν διαδόχων ἀποστάντες [D]
+Μακεδόσι τε εἰς τὴν ἀντίπαλον δύναμιν αὖθις κατέστησαν καὶ ἡμῚν τὸ
+λειπόμενον τῆς Μακεδόνων ἀρχῆς. κατακτησαμένοις ἀξιόμαχοι διὰ τέλους
+ἔδοξαν εἶναι πολέμιοι. καὶ τῶν μὲν παλαιῶν τί χρὴ νῦν ὑπομιμνήσκειν,
+Ἀντωνίου καὶ Κράσσου, στρατηγῶν αὐτοκρατόρων, καὶ ὡς ἐκεῖνα διὰ μακρῶν
+ἀπωσάμεθα κινδύνων τὰ αἴσχη, πολλῶν καὶ σωφρόνων αὐτοκρατόρων
+ἀναμαχεσαμένων τὰ πταίσματα; τί δὲ χρὴ τῶν δευτέρων ἀτυχημάτων μεμνῆσθαι
+καὶ τῶν ἐπ᾽ αὐτοῖς τοῦ Κάρου πράξεων, [18] ὅσπερ μετὰ τὰς συμφορὰς ᾑρέθη
+στρατηγός;(76) ἀλλ᾽ οἱ τὴν θαυμαστὴν καὶ παρὰ πᾶσιν ἀγαπωμένην εἰρήνην
+ἐπιτάξαντες ἐκείνοις ἄγειν, οἱ πρὸ τοῦ σοῦ πατρὸς τὴν βασιλείαν
+κατασχόντες, οὐχ ὁ μὲν καῖσαρ καθ᾽ αὑτὸν συμβαλὼν αἰσχρῶς ἀπήλλαξεν;
+ἐπιστραφέντος δὲ τοῦ τῆς οἰκουμένης ἁπάσης ἄρχοντος καὶ τὰς δυνάμεις τῆς
+ἡγεμονίας [B] ἁπάσης ἐκεῖσε τρέψαντος καὶ προκαταλαβέντος τὰς εἰσβολὰς
+στρατεύμασι καὶ καταλόγοις ὁπλιτῶν παλαιῶν καὶ νεολέκτων καὶ παντοδαπαῖς
+παρασκευαῖς, δεδιότες μόλις τὴν εἰρήνην ἠγάπησαν. ἣν οὐκ οἶδ᾽ ὅπως
+περιόντος τοῦ πατρὸς τοῦ σοῦ συγχέαντες καὶ συνταράξαντες, τῆς μὲν παρ᾽
+ἐκείνου τιμωρίας διήμαρτον, ἐν ταῖς πρὸς τὸν πόλεμον παρασκευαῖς τὸν βίον
+μεταλλάξαντος· σοὶ δὲ ὑπέσχον τὴν δίκην ὕστερον τῶν τετολμημένων. μέλλων
+δὲ ἔτι δὴ τῶν πρὸς αὐτοὺς ἀγώνων γενομένων σοι πολλάκις ἅπτεσθαι τοσοῦτον
+ἁξιῶ σκοπεῖν τοὺς ἀκροωμένους, [C] ὅτι τοῦ τρίτου μορίου τῆς ἀρχῆς
+καθεστὼς κύριος οὐδαμῶς πρὸς τὸν πόλεμον ἐρρῶσθαι δοκοῦντος, οὐχ ὅπλοις,
+οὐκ ἀνδράσι τοῖς στρατευομένοις, οὐδενὶ τῶν ἄλλων, ὅσα πρὸς τηλικοῦτον
+πόλεμον ἐχρῆν ἐπιρρεῖν ἄφθονα, πρὸς τούτοις δὲ οὐδὲ τῶν ἀδελφῶν σοι δι᾽
+ἁσδηποτοῦν αἰτίας τὸν πόλεμον ἐλαφρυνόντων· καὶ οὐκ ἔστιν οὐδεὶς οὕτως
+ἀναίσχυντος οὐδὲ βάσκανος συκοφάντης, [D] ὃς οὐκ αἰτιώτατον γενέσθαι σὲ
+τῆς πρὸς ἐκείνους ὁμονοίας φήσει· ὄντος δὲ οἶμαι τοῦ πολέμου καθ᾽ αὑτὸν
+δυσχεροῦς, τὰ τὼν στρατοπέδων πρὸς τὴν μεταβολὴν διεταράττετο, τὸν μὲν
+παλαιὸν σφῶν ἡγεμόνα ποθεῖν ἐκβοῶντες, ὑμῶν δὲ ἄρχειν ἐθέλοντες· καὶ ἄλλα
+μυρία ἄτοπα καὶ δυσχερῆ πανταχόθεν ἀναφυόμενα χαλεπωτέρας τὰς ὑπὲρ τοῦ
+πολέμου παρεῖχεν ἐλπίδας· Ἀρμένιοι παλαιοὶ [19] σύμμαχοι στασιάζοντες καὶ
+μοῖρα σφῶν οὐ φαύλη Πέρσαις προσθέμενοι, τὴν ὅμορον σφίσι λῃσταῖς
+κατατρέχοντες· καὶ ὅπερ ἐν τοῖς παροῦσιν ἐφαίνετο μόνον σωτήριον, τὸ σὲ
+τῶν πραγμάτων ἔχεσθαι καὶ βουλεύεσθαι, τέως οὐχ ὑπῆρχε διὰ τὰς πρὸς τοὺς
+ἀδελφοὺς ἐν Παιονίᾳ συνθήκας, ἃς αὐτὸς παρὼν οὕτω διῴκησας, ὡς μηδεμίαν
+ἀφορμὴν ἑκείνοις παρασχεῖν μέμψεως. μικροῦ με ἔλαθεν ἡ(77) τῶν πράξεων
+ἀρχὴ διαφυγοῦσα καλλίων ἁπασῶν ἢ ταῖς καλλίσταις ἐξ ἴσης θαυμαστή. [B] τὸ
+γὰρ ὑπὲρ τοσούτων πραγμάτων βουλευόμενον μηδὲν ἐλαττοῦσθαι δοκεῖν, εἰ τοῖς
+ἀδελφοῖς τὸ πλέον ἔχειν ἑκὼν συγχωροίης, σωφροσύνης καὶ μεγαλοψυχίας
+μέγιστον ἂν εἴη σημεῖον. νῦν δὲ εἰ μέν τις τὴν πατρῴαν οὐσίαν πρὸς τοὺς
+ἀδελφοὺς νεμόμενος ἑκατὸν ταλάντων, κείσθω δέ, εἰ βούλει, τοσούτων ἄλλων,
+εἶτα ἔχων πεντήκοντα(78) μναῖς ἔλαττον ἠγάπησε δή, καὶ μικροῦ παντελῶς
+ἀργυρίου τὴν πρὸς ἐκείνους ὁμόνοιαν ἀνταλλαξάμενος, [C] ἐπαίνων ἂν ἐδόκει
+καὶ τιμῆς ἄξιος ὡς χρημάτων κρείττων, ὡς εὔβουλος φύσει, ξυνελόντι δὲ
+εἰπεῖν, ὡς καλὸς κἀγαθός. ὁ δὲ ὑπὲρ τῆς τῶν ὅλων ἀρχῆς οὅτω μεγαλοψύχως
+καὶ σωφρόνως δοκῶν βεβουλεῦσθαι, ὡς τὸν μὲν ἐκ τῆς ἐπιμελείας αὑτῷ μείζονα
+μὴ προσθεῖναι πόνον, τῶν δὲ ἐκ τῆς ἀρχῆς προσόδων ἑκὼν ὑφίεσθαι ὑπὲρ
+ὁμονοίας καὶ τῆς πρὸς ἀλλήλους Ῥωμαίων ἁπάντων εἰρήνης, [D] πόσων ἐπαίνων
+ἄξιον κρινεῖ τις; οὐ μὴν οὐδὲ ἐκεῖνο λέγειν ἔνεστιν ἐνταῦθα, ὡς καλῶς μέν,
+ἀλυσιτελῶς δέ· λυσιτελὲς(79) μὲν γὰρ οὐδέν, ὅ, τι μὲ τὸ αὐτὸ καὶ καλόν,
+ἔμοιγε φαίνεται. ὅλως δὲ εἴ τινι καθ᾽ αὑτὸ τὸ συμφέρον ἐξετάζειν δοκεῖ,
+κρινέτω μὴ πρὸς ἀργύριον σκοπῶν μηδὲ προσόδους χωρίων ἀπαριθμοόμενος,
+καθάπερ οἱ φιλάργυροι γέροντες ὑπὸ τῶν κωμῳδῶν ἐπὶ τὴν σκηνὴν ἑλκόμενοι,
+ἀλλὰ πρὸς τὸ μέγεθος τῆς ἀρχῆς καὶ τὴν ἀξίωσιν. [20] φιλονεικῶν μὲν γὰρ
+ὑπὲρ τῶν ὁρίων καὶ δυσμενῶς ἔχων ἐκείνων ἂν ἦρξε μόνων ὧν ἔλαχεν, εἰ καὶ
+πλέον ἔχων ἀπῄει· ὑπερορῶν δὲ τῶν μικρῶν καὶ καταφρονήσας ἦρχε μὲν ἁπάσης
+μετὰ τῶν ἀδελφῶν τῆς οἰκουμένης, ἐπεμελεῖτο δὲ τοῦ λαχόντος μέρους,
+ἀπολαύων μὲν τελείας τῆς τιμῆς, μετέχων δὲ ἔλαττον τῶν ἐπ᾽ αὐτῇ πόνων.
+
+(But I must postpone the description of your personal qualities and go on
+to speak of your achievements. The Persians in the past conquered the
+whole of Asia, subjugated a great part of Europe, and had embraced in
+their hopes I may almost say the whole inhabited world, when the
+Macedonians deprived them of their supremacy, and they provided
+Alexander’s generalship with a task, or rather with a toy. But they could
+not endure the yoke of slavery, and no sooner was Alexander dead, than
+they revolted from his successors and once more opposed their power to the
+Macedonians, and so successfully that, when we took over what was left of
+the Macedonian empire, we counted them to the end as foes with whom we
+must reckon. I need not now remind you of ancient history, of Antony and
+Crassus,(80) who were generals with the fullest powers, or tell how after
+long‐continued dangers we succeeded in wiping out the disgrace they
+incurred, and how many a prudent general retrieved their blunders. Nor
+need I recall the second chapter of our misfortunes and the exploits of
+Carus(81) that followed, when after those failures he was appointed
+general. Among those who sat on the throne before your father’s time and
+imposed on the Persians conditions of peace admired and welcomed by all,
+did not the Caesar(82) incur a disgraceful defeat when he attacked them on
+his own account? It was not till the ruler of the whole world(83) turned
+his attention to them, directing thither all the forces of the empire,
+occupying all the passes with his troops and levies of hoplites, both
+veterans and new recruits, and employing every sort of military
+equipments, that fear drove them to accept terms of peace. That peace they
+somehow contrived to disturb and break during your father’s lifetime, but
+they escaped punishment at his hands because he died in the midst of
+preparations for a campaign. It was left for you later on to punish them
+for their audacity. I shall often have to speak of your campaigns against
+them, but this one thing I ask my hearers to observe. You became master of
+a third of the empire,(84) that part in fact which seemed by no means
+strong enough to carry on a war, since it had neither arms nor troops in
+the field, nor any of those military resources which ought to flow in
+abundantly in preparation for so important a war. Then, too, your
+brothers, for whatever reason, did nothing to make the war easier for you.
+And yet there is no sycophant so shameless and so envious as not to admit
+that the harmony existing between you was mainly due to you. The war in
+itself presented peculiar difficulties, in my opinion, and the troops were
+disaffected owing to the change of government; they raised the cry that
+they missed their old leader and they wished to control your actions. Nay,
+more; a thousand strange and perplexing circumstances arose on every hand
+to render your hopes regarding the war more difficult to realise. The
+Armenians, our ancient allies, revolted, and no small part of them went
+over to the Persians and overran and raided the country on their borders.
+In this crisis there seemed to be but one hope of safety, that you should
+take charge of affairs and plan the campaign, but at the moment this was
+impossible, because you were in Paeonia(85) making treaties with your
+brothers. Thither you went in person, and so managed that you gave them no
+opening for criticism. Indeed, I almost forgot to mention the very first
+of your achievements, the noblest of all, or at any rate equal to the
+noblest. For there is no greater proof of your prudence and magnanimity
+than the fact that, in planning for interests of such importance, you
+thought it no disadvantage if you should, of your own free will, concede
+the lion’s share to your brothers. Imagine, for instance, a man dividing
+among his brothers their father’s estate of a hundred talents, or, if you
+prefer, twice as much. Then suppose him to have been content with fifty
+minae less than the others, and to raise no objection, because he secured
+their goodwill in exchange for that trifling sum. You would think he
+deserved all praise and respect as one who had a soul above money, as far‐
+sighted, in short as a man of honour. But here is one whose policy with
+regard to the empire of the world seems to have been so high minded, so
+prudent, that, without increasing the burdens of administration, he
+willingly gave up some of the imperial revenues in order to secure harmony
+and peace among all Roman citizens. What praise such a one deserves! And
+certainly one cannot, in this connection, quote the saying, “Well done,
+but a bad bargain.” Nothing, in my opinion, can be called a good bargain
+if it be not honourable as well. In general, if anyone wish to apply the
+test of expediency alone, he ought not to make money his criterion or
+reckon up his revenues from estates, like those old misers whom writers of
+comedy bring on to the stage, but he should take into account the vastness
+of the empire and the point of honour involved. If the Emperor had
+disputed about the boundaries and taken a hostile attitude, he might have
+obtained more than he did, but he would have governed only his allotted
+share. But he scorned and despised such trifles, and the result was that
+he really governed the whole world in partnership with his brothers, but
+had the care of his own portion only, and, while he kept his dignity
+unimpaired, he had less than his share of the toil and trouble that go
+with such a position.)
+
+Ἀλλ᾽ ὑπὲρ μὲν τούτων καὶ αὖθις ἐξέσται διὰ μακροτέρων δηλῶσαι. ὅπως δὲ τῶν
+πραγμάτων ἐπεμελήθης, [B] τοσούτων κύκλῳ περιστάντων μετὰ τὴν τοῦ πατρὸς
+τελευτὴν κινδύνων καὶ παντοδαπῶν πραγμάτων, θορύβου,(86) πολέμου
+ἀναγκαίου,(87) πολλῆς καταδρομῆς συμμάχων ἀποστάσεως, στρατοπέδων ἀταξίας,
+ὅσα ἄλλα τότε δυσχερῆ κατελάμβανεν, ἴσως ἤδη διελθεῖν ἄξιον. ἐπειδὴ γάρ
+σοι τὰ τῶν συνθηκῶν μετὰ τῆς ἀρίστης ὁμονοίας διῴκητο, παρῆν δὲ ὁ καιρὸς
+τοῖς πράγμασιν ἐπιτάττων βοηθεῖν κινδυνεύουσι, [C] πορείαις ταχείαις(88)
+χρησάμενος ὅπως μὲν ἐκ(89) Παιόνων ἐν Σύροις ὤφθης, οὐδὲ τῷ λόγῳ δεῖξαι
+ῥᾴδιον· ἀρκεῖ δὲ τοῖς ἐγνωκόσιν ἡ πεῖρα. ὅπως δὲ πρὸς τὴν παρουσίαν τὴν
+σὴν ἀθρόως ἅπαντα μεταβαλόντα καὶ μεταστάντα πρὸς τὸ βέλτιον οὐ μόνον τῶν
+ἐπικρεμασθέντων ἡμᾶς ἀπήλλαξε φόβων, ἀμείνους δὲ μακρῷ τὰς ὑπὲρ τῶν
+μελλόντων παρέσχεν ἐλπίδας, [D] τίς ἂν ἀρκέσειε τῶν ἁπάντων εἰπεῖν; τὰ μὲν
+τῶν στρατοπέδων, πλησίον γενομένου μόνον, ἐπέπαυτο τῆς ἀταξίας καὶ
+μεθειστήκει πρὸς κόσμον, Ἀρμενίων δὲ οἱ προσθέμενοι τοῖς πολεμίοις εὐθὺς
+μετάστησαν, σοῦ τοὺς μὲν αἰτίους τῆς φυγῆς τῷ τῆς χώρας ἐκείνης ἄρχοντι
+παρ᾽ ἡμᾶς ἐξαγαγόντος, τοῖς φεύγουσι δὲ τὴν ἐς τὴν οἰκείαν κάθοδον ἀδεᾶ
+παρασκευάσαντος. οὕτω δὲ φιλανθρώπως τοῖς τε παρ᾽ ἡμᾶς ἀφικομένοις ἄρτι
+[21] χρησαμένου καὶ τοῖς ἐκ τῆς φυγῆς μετὰ τοῦ σφῶν ἄρχοντος κατεληλυθόσι
+πρᾴως ὁμιλοῦντος, οἱ μέν, ὅτι καὶ πρότερον ἀπέστησαν, αὑτοὺς ἀπωλοφύραντο,
+οἱ δὲ τὴν παροῦσαν τύχην τῆς πρόσθεν ἠγάπων μᾶλλον δυναστείας. καὶ οἱ μὲν
+φεύγοντες ἔμπροσθεν ἔργῳ σωφρονεῖν ἔφασαν ἐκμαθεῖν, οἱ δὲ τοῦ μὴ
+μεταστῆναι τῆς ἀμοιβῆς ἀξίας τυγχάνειν. τοσαύτῃ δὲ ἐχρήσω περὶ τοὺς
+κατελθόντας ὑπερβολῇ δωρεῶν καὶ τιμῆς, ὥστε μηδὲ [B] τοῖς ἐχθίστοις σφῶν
+εὖ πράττουσι καὶ τὰ εἰκότα τιμωμένοις ἄχθεσθαι μηδὲ βασκαίνειν. ταῦτα δὲ
+ἐν βραχεῖ καταστησάμενος καὶ τοὺς ἐξ Ἀραβίας λῃστὰς ἐπὶ τοὺς πολεμίους
+ταῖς πρεσβείαις τρέψας, ἐπὶ τὰς τοῦ πολέμου παρασκευὰς ἦλθες, ὑπὲρ ὧν οὐ
+χεῖρον ἐν βραχεῖ προειπεῖν.
+
+(On that subject, however, I shall have a chance later to speak in more
+detail. This is perhaps the right moment to describe how you controlled
+the situation, encompassed as you were, after your father’s death, by so
+many perils and difficulties of all sorts—confusion, an unavoidable war,
+numerous hostile raids, allies in revolt, lack of discipline in the
+garrisons, and all the other harassing conditions of the hour. You
+concluded in perfect harmony the negotiations with your brothers, and when
+the time had arrived that demanded your aid for the dangerous crisis of
+affairs, you made forced marches, and immediately after leaving Paeonia
+appeared in Syria. But to relate how you did this would tax my powers of
+description, and indeed for those who know the facts their own experience
+is enough. But who in the world could describe adequately how, at the
+prospect of your arrival, everything was changed and improved all at once,
+so that we were set free from the fears that hung over us and could
+entertain brighter hopes than ever for the future? Even before you were
+actually on the spot the mutiny among the garrisons ceased and order was
+restored. The Armenians who had gone over to the enemy at once changed
+sides again, for you ejected from the country and sent to Rome those who
+were responsible for the governor’s(90) exile, and you secured for the
+exiles a safe return to their own country. You were so merciful to those
+who now came to Rome as exiles, and so kind in your dealings with those
+who returned from exile with the governor, that the former did, indeed,
+bewail their misfortune in having revolted, but still were better pleased
+with their present condition than with their previous usurpation; while
+the latter, who were formerly in exile, declared that the experience had
+been a lesson in prudence, but that now they were receiving a worthy
+reward for their loyalty. On the returned exiles you lavished such
+magnificent presents and rewards that they could not even resent the good
+fortune of their bitterest enemies, nor begrudge their being duly
+honoured. All these difficulties you quickly settled, and then by means of
+embassies you turned the marauding Arabs against our enemies. Then you
+began preparations for the war, about which I may as well say a few
+words.)
+
+Τῆς γὰρ εἰρήνης τῆς πρόσθεν τοῖς μὲν στρατευομένοις ἀνείσης τοὺς πόνους,
+τοῖς λειτουργοῦσι δὲ κουφοτέρας τὰς λειτουργίας(91) παρασχούσης, τοῦ
+πολέμου δὲ χρημάτων καὶ σιτηρεσίου καὶ χορηγίας λαμπρᾶς δεομένου, [C] πολὺ
+δὲ πλέον ἰσχύος καὶ ῥώμης καὶ τῆς ἐν τοῖς ὅπλοις ἐμπειρίας τῶν
+στρατευομένων, ὑπάρχοντος δὲ οὐδενὸς σχεδὸν τῶν τοιούτων, αὐτὸς ἐξηῦρες
+καὶ κατέστησας, τοῖς μὲν ἐν(92) ἡλικίᾳ στρατεύεσθαι λαχοῦσιν ἀποδείξας τῶν
+πόνων μελέτην, παπαπλησίαν δὲ τοῖς πολεμίοις ἱππικὴν καταστησάμενος
+δύναμιν, τῷ πεζῷ δὲ ἐπιτάξας τῶν πόνων ἔχεσθαι· καὶ ταῦτα οὐ ῥήμασι μόνον
+οὐδὲ ἐξ ἐπιτάγματος, μελετῶν δὲ [D] αὐτὸς καὶ συνασκούμενος καὶ δεικνύων
+ἔργῳ τὸ πρακτέον, πολέμων ἐργάτας ἄφνω κατέστησας. χρημάτων δὲ ἐπενόεις
+πόρους, οὐκ αὔξων τοὺς φόρους οὐδὲ τὰς συντάξεις, καθάπερ Ἀθηναῖοι
+πρόσθεν, εἰς τὸ διπλάσιον ἢ καὶ ἐπὶ πλέον καταστήσας, ἐμμένων δὲ οἶμαι
+τοῖς ἀρχαίοις πλὴν εἴ που πρὸς βραχὺ καὶ πρὸς καιρὸν(93) ἐχρῆν αἰσθέσθαι
+δαπανηροτέρων τῶν λειτουργημάτων. ἐν τοσαύτηι δὲ(94) τοὺς στρατευομένους
+ἦγες ἀφθονίᾳ, [22] ὡς μὴτε ὑβρίζειν τῷ κόρῳ μήτε ὑπὸ τῆς ἐνδείας
+πλημμελεῖν ἀναγκασθῆναι. ὅπλων δὲ καὶ ἵππων παρασκευὴν καὶ νεῶν τῶν
+ποταμίων καὶ μηχανημάτων καὶ τῶν ἄλλων ἁπάντων τὸ πλῆθος σιωπῇ κατέχω.
+ἐπεὶ δὲ τὰ τῆς παρασκευῆς τέλος εἶχε καὶ ἔδει χρῆσθαι τοῖς προρρηθεῖσιν
+εἰς δέον, ἐζεύγνυτο μὲν ὁ Τίγρης σχεδίᾳ πολλάκις, ἤρθη δὲ ἐπ᾽ αὐτῷ
+φρούρια, καὶ τῶν πολεμίων οὐδεὶς ἐτόλμησεν ἀμῦναι τῇ χώρᾳ πορθουμένῃ, [B]
+πάντα δὲ παρ᾽ ἡμᾶς ἤγετο τἀκείνων ἀγαθά, τῶν μὲν οὐδὲ εἰς χεῖρας ἰέναι
+τολμώντων, τῶν θρασυνομένων δὲ παρ᾽ αὐτὰ τὴν τιμωρίαν ὑποσχόντων. τὸ μὲν
+δὴ κεφάλαιον τῶν εἰς τὴν πολεμίαν εἰσβολῶν τοιοῦτον. καθ᾽ ἕκαστον γὰρ
+ἐπεξιέναι τίς ἂν ἀξίως ἐν βραχεῖ λόγῳ δυνηθείη, τῶν μὲν τὰς συμφορὰς τῶν
+δὲ τὰς ἀριστείας ἀπαριθμούμενος; τοσοῦτον δὲ ἴσως εἰπεῖν οὐ χαλεπόν, [C]
+ὅτι πολλάκις τὸν ποταμὸν ἐκεῖνον περαιωθεὶς ξὺν τῷ στρατεύματι καὶ πολὺν
+ἐν τῇ πολεμίᾳ διατρίψας(95) χρόνον, λαμπρὸς ἐπανῄεις τοῖς τροπαίοις, τὰς
+διὰ σὲ πόλεις ἐλευθέρας ἐπιὼν καὶ χαριζόμενος εἰρήνην καὶ πλοῦτον, πάντα
+ἀθρόως τὰ ἀγαθά, καὶ τῶν πάλαι ποθουμένων διδοὺς ἀπολαύειν, νίκης κατὰ τῶν
+βαρβάρων, τροπαίων ἐγειρομένων κατὰ τῆς Παρθυαίων ἀπιστίας καὶ
+ἀνανδρίας,(96) ὧν τὸ μὲν ἐπεδείξαντο [D] τὰς σπονδὰς λύσαντες καὶ τὴν
+εἰρήνην συγχέαντες, τὸ δὲ μὴ τολμῶντες ὑπὲρ τῆς χώρας καὶ τῶν φιλτάτων
+ἀμύνεσθαι.
+
+(The previous period of peace had relaxed the labours of the troops, and
+lightened the burdens of those who had to perform public services. But the
+war called for money, provisions, and supplies on a vast scale, and even
+more it demanded endurance, energy, and military experience on the part of
+the troops. In the almost entire absence of all these, you personally
+provided and organised everything, drilled those who had reached the age
+for military service, got together a force of cavalry to match the
+enemy’s, and issued orders for the infantry to persevere in their
+training. Nor did you confine yourself to speeches and giving orders, but
+yourself trained and drilled with the troops, showed them their duty by
+actual example, and straightway made them experts in the art of war. Then
+you discovered ways and means, not by increasing the tribute or the
+extraordinary contributions, as the Athenians did in their day, when they
+raised these to double or even more. You were content, I understand, with
+the original revenues, except in cases where, for a short time, and to
+meet an emergency, it was necessary that the people should find their
+services to the state more expensive. The troops under your leadership
+were abundantly supplied, yet not so as to cause the satiety that leads to
+insolence, nor, on the other hand, were they driven to insubordination
+from lack of necessaries. I shall say nothing about your great array of
+arms, horses, and river‐boats, engines of war and the like. But when all
+was ready and the time had come to make appropriate use of all that I have
+mentioned, the Tigris was bridged by rafts at many points and forts were
+built to guard the river. Meanwhile the enemy never once ventured to
+defend their country from plunder, and every useful thing that they
+possessed was brought in to us. This was partly because they were afraid
+to offer battle, partly because those who were rash enough to do so were
+punished on the spot. This is a mere summary of your invasions of the
+enemy’s country. Who, indeed, in a short speech could do justice to every
+event, or reckon up the enemy’s disasters and our successes? But this at
+least I have space to tell. You often crossed the Tigris with your army
+and spent a long time in the enemy’s country, but you always returned
+crowned with the laurels of victory. Then you visited the cities you had
+freed, and bestowed on them peace and plenty, all possible blessings and
+all at once. Thus at your hands they received what they had so long
+desired, the defeat of the barbarians and the erection of trophies of
+victory over the treachery and cowardice of the Parthians. Treachery they
+had displayed when they violated the treaties and broke the peace,
+cowardice when they lacked the courage to fight for their country and all
+that they held dear.)
+
+Ἀλλ᾽ ὅπως μή τις ὑπολάβῃ με τούτων μὲν ἡδέως μεμνῆσθαι τῶν ἔργων, ὀκνεῖν
+δὲ ἐκεῖνα, περὶ ἃ καὶ τοῖς πολεμίοις πλεονεκτῆσαι παρέσχεν ἡ τύχη, μᾶλλον
+δὲ ἡ χώρα τὴν ἐκ τοῦ καιροῦ προσλαβοῦσα ῥοπήν, ὡς αἰσχύνην ἡμῖν, οὐχὶ δὲ
+ἔπαινον καὶ τιμὴν φέροντα, καὶ ὑπὲρ τούτων πειράσομαι δηλῶσαι διὰ βραχέων,
+οὐ πρὸς τὸ [23] λυσιτελέστατον ἐμαυτῷ τοὺς λόγους πλάττων, τὴν ἀλήθειαν δὲ
+ἀγαπῶν ἐν πᾶσιν. ἧς εἴ τις ἑκὼν ἁμαρτάνοι, τὴν ἐκ τοῦ κολακεύειν αἰσχύνην
+οὐδαμῶς ἐκφεύγει, προστίθησι δὲ τοῖς ἐπαινουμένοις τὸ δοκεῖν μηδ᾽ ὑπὲρ τῶν
+ἄλλων εὖ ἀκούειν κατὰ τὴν ἀξίαν· ὃ παθεῖν εὐλαβησόμεθα. δείξει δὲ ὁ λόγος
+αὐτός, εἰ μηδαμοῦ τὸ ψεῦδος πρὸ τῆς ἀληθείας τετίμηκεν. οὐκοῦν εὖ οἶδα,
+ὅτι πάντες ἂν μέγιστον φήσειαν πλεονέκτημα τῶν βαρβάρων τὸν πρὸ τῶν
+Σιγγάρων πόλεμον. [B] ἐγὼ δὲ ἐκείνην τὴν μάχην ἴσα μὲν ἐνεγκεῖν τοῖς
+στρατοπέδοις τὰ δυστυχήματα, δεῖξαι δὲ τὴν σὴν ἀρετὴν περιγενομένην τῆς
+ἐκείνων τύχης φαίην ἂν εἰκότως, καὶ ταῦτα στρατοπέδῳ χρησαμένου(97) θρασεῖ
+καὶ τολμηρῷ καὶ πρὸς τὴν ὥραν καὶ τὴν τοῦ πνίγους ῥώμην οὐχ ὁμοίως
+ἐκείνοις συνήθει. ὅπως δὲ ἕκαστον ἐπράχθη, διηγήσομαι. θέρος μὲν γὰρ ἦν
+ἀκμάζον ἔτι, συνῄει δὲ ἐς ταὐτὸν τὰ στρατόπεδα πολὺ πρὸ τῆς μεσημβρίας.
+[C] ἐκπληττόμενοι δὲ οἱ πολέμιοι τὴν εὐταξίαν καὶ τὸν κόσμον καὶ τὴν
+ἡσυχίαν, αὐτοὶ δὲ πλήθει θαυμαστοὶ φανέντες, ἤρχετο μὲν οὐδεὶς τῆς μάχης,
+τῶν μὲν εἰς χεῖρας ἰέναι πρὸς οὕτω παρεσκευασμένην δύναμιν ὀκνούντων, τῶν
+δὲ περιμενόντων ἐκείνους ἄρχειν, ὅπως ἀμυνόμενοι μᾶλλον ἐν πᾶσιν, οὐχὶ δὲ
+αὐτοὶ πολέμου μετὰ τὴν εἰρήνην ἄρχοντες φανεῖεν. τέλος δὲ ὁ τῆς βαρβαρικῆς
+ἐκείνης δυνάμεως ἡγεμών, [D] μετέωρος ἀρθεὶς ὑπὲρ τῶν ἀσπίδων καὶ
+καταμαθὼν τὸ πλῆθος ἐν τάξει, οἷος ἐξ οἵου γέγονε καὶ ποίας ἀφίει φωνάς;
+προδεδόσθαι βοῶν καὶ τοὺς ὑπὲρ τοῦ πολέμου πείσαντας αἰτιώμενος, φεύγειν
+ᾤετο χρῆναι διὰ τάχους καὶ τοῦτο μόνον οἱ πρὸς σωτηρίαν ἀρκέσειν, εἰ
+φθήσεται τὸν ποταμὸν διαβῆναι, ὅσπερ ἐστὶ τῆς χώρας ἐκείνης πρὸς τὴν
+ἡμετέραν ὅρος ἀρχαῖος. ταῦτα διανοηθεὶς ἐκεῖνος πρῶτον ἐπὶ πόδα σημαίνει
+τὴν ἀναχώρησιν, καὶ κατ᾽ [24] ὀλίγον προστιθεὶς τῷ τάχει τέλος ἤδη
+καρτερῶς ἔφευγεν, ἔχων ὀλίγους ἱππάας ἀμφ᾽ αὑτόν, τὴν δύναμιν ἅπασαν τῷ
+παιδὶ καὶ τῷ πιστοτάτῳ τῶν φίλων ἐπιτρέψας ἄγειν. ταῦτα ὁρῶντες τὸ
+στράτευμα καὶ χαλεπαίνοντες, ὅτι μηδεμίαν ὑπέσχον τῶν τετολμημένων δίκην,
+ἐβόων ἄγειν ἐπ᾽ αὐτούς, καὶ κελεύοντος σοῦ(98) μένειν ἀχθόμενοι μετὰ τῶν
+ὅπλων ἕθεον ὡς ἕκαστος εἶχε ῥώμης τε καὶ τάχους, ἄπειροι μὲν ὄντες αὐτοὶ
+τέως τῆς σῆς στρατηγίας, [B] εἰς δὲ τὴν ἡλικίαν ὁρῶντες ἄμεινον αὑτῶν τὸ
+συμφέρον κρίνειν ἧττον ἐπίστευον· καὶ τῷ πολλὰς(99) συγκατειργάσθαι τῷ
+πατρὶ τῷ σῷ μάχας καὶ κρατῆσαι παντχοῦ τὸ(100) δοκεῖν ἀηττήτους εἶναι
+συνηγωνίζετο. τούτων δὲ οὐδενὸς ἔλαττον τὸ παρεστὼς Παρθυαίων δέος ἐπῆρεν
+ὡς οὐκ ἀγωνισαμένους(101) πρὸς τοὺς ἄνδρας μόνον, ἀλλὰ καὶ πρὸς τὴν χώραν
+αὐτήν, καὶ εἴ τι μεῖζον ἔξωθεν προσπίπτοι, καὶ τούτου πάντως κρατήσοντας.
+ταχέως οὖν ἑκατὸν μεταξὺ στάδια [C] διαδραμόντες(102) ἐφειστήκεσαν ἤδη
+Παρθυαίοις εἰς τὸ τεῖχος καταπεφευγόσιν, ὃ πρότερον ἤδη πεποίητο σφίσιν
+ὥσπερ στρατόπεδον. ἑσπέρα δὲ ἦν λοιπὸν καὶ ὁ πόλεμος αὐτόθεν ξυνερρήγνυτο.
+καὶ τὸ μὲν τεῖχος αἱροῦσιν εὐθέως τοὺς ὑπὲρ(103) αὐτοῦ κτείναντες·
+γενόμενοι δὲ εἴσω τῶν ἐρυμάτων πολὺν μὲν ἠρίστευον χρόνον, ὑπὸ δὲ τοῦ
+δίψους ἀπειρηκότες ἤδη καὶ λάκκοις ὕδατος ἐντυχόντες ἔνδον, τὴν καλλίστην
+νίκην διέφθειραν καὶ τοῖς πολεμίοις παρέσχον ἀναμαχέσασθαι τὸ πταῖσμα. [D]
+τοῦτο τέλος τῆς μάχης ἐκείνης γέγονε, τρεῖς μὲν ἢ τέτταρας ἀφελομένης τῶν
+παρ᾽ ἡμῖν, Παρθυαίων δὲ τὸν ἐπὶ τῇ βασιλείᾳ τρεφόμενον, ἁλόντα πρότερον,
+καὶ τῶν ἀμφ᾽ αὐτὸν παμπληθεῖς ξυνδιαφθειράσης· τούτοις δὲ ἅπασι δρωμένοις
+ὁ μὲν τῶν βαρβάρων ἡγεμὼν οὐδὲ ὄναρ παρῆν· οὐδὲ γὰρ ἐπέσχε τὴν φυγὴν πρὶν
+ἢ κατὰ νώτου τὸν ποταμὸν ἐποιέσατο· [25] αὐτὸς δὲ διέμενες ἐν τοῖς ὄπλοις
+δι᾽ ὄλης ἡμέρας καὶ νυκτὸς ἁπάσης, συμμετέχων μὲν τοῖς κρατοῦσι τῶν
+ἀγωνισμάτων, τοῖς πονοῦσι δὲ ἐπαρκῶν διὰ ταχέων. ὑπὸ δὲ τῆς ἀνδρείας καὶ
+τῆς εὐψυχίας εἰς τοσοῦτον τὸν ἀγῶνα μετέστησας, ὥστε αὐτοὺς μὲν ἐπὶ τὴν
+αὑτῶν τῆς ἡμέρας ἐπιλαβούσης ἀσμένως ἀποσώζεσθαι, ἀναχωρεῖν δὲ ἐκ τῆς
+μάχης, ἑπομένου σου, καὶ τοὺς τραυματίας; οὕτω τὸ δέος πᾶσιν ἀνῆκας τῆς
+φυγῆς. [B] ποῖον οὖν ἥλω φρούριον; τίς δὲ ἐπολιορκήθη πόλις; τίνος δὲ
+ἀποσκευῆς οἱ πολέμιοι κρατήσαντες ἔσχον ἐφ᾽ ὅτῳ σεμνύνωνται μετὰ τὸν
+πόλεμον;
+
+(But lest anyone should suppose that, while I delight in recalling
+exploits like these, I avoid mentioning occasions when luck gave the enemy
+the advantage—or rather it was the nature of the ground combined with
+opportunity that turned the scale—and that I do so because they brought us
+no honour or glory but only disgrace, I will try to give a brief account
+of those incidents also, not adapting my narrative with an eye to my own
+interests, but preferring the truth in every case. For when a man
+deliberately sins against the truth he cannot escape the reproach of
+flattery, and moreover he inflicts on the object of his panegyric the
+appearance of not deserving the praise that he receives on other accounts.
+This is a mistake of which I shall beware. Indeed my speech will make it
+clear that in no case has fiction been preferred to the truth. Now I am
+well aware that all would say that the battle we fought before
+Singara(104) was a most important victory for the barbarians. But I should
+answer and with justice that this battle inflicted equal loss on both
+armies, but proved also that your valour could accomplish more than their
+luck; and that although the legions under you were violent and reckless
+men, and were not accustomed, like the enemy, to the climate and the
+stifling heat. I will relate exactly what took place. It was still the
+height of summer, and the legions mustered long before noon. Since the
+enemy were awestruck by the discipline, accoutrements and calm bearing of
+our troops, while to us they seemed amazing in numbers, neither side began
+the battle; for they shrank from coming to close quarters with forces so
+well equipped, while we waited for them to begin, so that in all respects
+we might seem to be acting rather in self‐defence, and not to be
+responsible for beginning hostilities after the peace. But at last the
+leader(105) of the barbarian army, raised high on their shields, perceived
+the magnitude of our forces drawn up in line. What a change came over him!
+What exclamations he uttered! He cried out that he had been betrayed, that
+it was the fault of those who had persuaded him to go to war, and decided
+that the only thing to be done was to flee with all speed, and that one
+course alone would secure his safety, namely to cross, before we could
+reach it, the river, which is the ancient boundary‐line between that
+country and ours. With this purpose he first gave the signal for a retreat
+in good order, then gradually increasing his pace he finally took to
+headlong flight, with only a small following of cavalry, and left his
+whole army to the leadership of his son and the friend in whom he had most
+confidence. When our men saw this they were enraged that the barbarians
+should escape all punishment for their audacious conduct, and clamoured to
+be led in pursuit, chafed at your order to halt, and ran after the enemy
+in full armour with their utmost energy and speed. For of your generalship
+they had had no experience so far, and they could not believe that you
+were a better judge than they of what was expedient. Moreover, under your
+father they had fought many battles and had always been victorious, a fact
+that tended to make them think themselves invincible. But they were most
+of all elated by the terror that the Parthians now shewed, when they
+thought how they had fought, not only against the enemy, but against the
+very nature of the ground, and if any greater obstacle met them from some
+fresh quarter, they felt that they would overcome it as well. Accordingly
+they ran at full speed for about one hundred stades, and only halted when
+they came up with the Parthians, who had fled for shelter into a fort that
+they had lately built to serve as a camp. It was, by this time, evening,
+and they engaged battle forthwith. Our men at once took the fort and slew
+its defenders. Once inside the fortifications they displayed great bravery
+for a long time, but they were by this time fainting with thirst, and when
+they found cisterns of water inside, they spoiled a glorious victory and
+gave the enemy a chance to retrieve their defeat. This then was the issue
+of that battle, which caused us the loss of only three or four of our men,
+whilst the Parthians lost the heir to the throne(106) who had previously
+been taken prisoner, together with all his escort. While all this was
+going on, of the leader of the barbarians not even the ghost was to be
+seen, nor did he stay his flight till he had put the river behind him.
+You, on the other hand, did not take off your armour for a whole day and
+all the night, now sharing the struggles of those who were getting the
+upper hand, now giving prompt and efficient aid to those who were hard‐
+pressed. And by your bravery and fortitude you so changed the face of the
+battle that at break of day the enemy were glad to beat a safe retreat to
+their own territory, and even the wounded, escorted by you, could retire
+from the battle. Thus did you relieve them all from the risks of flight.
+Now what fort was taken by the enemy? What city did they besiege? What
+military supplies did they capture that should give them something to
+boast about after the war?)
+
+Ἀλλ᾽ ἴσως, φήσει τισ, τὸ μηδέποτε τῶν πολεμίων ἧττον ἔχοντα ἀπελθεῖν
+εὐτυχὲς καὶ εὔδαιμον ἡγητέον,(107) τὸ δὲ ἀντιστῆναι τῇ τύχῃ ῥωμαλεώτερον
+καὶ(108) μείζονος ἀρετῆς ὑπάρχει σημεῖον.
+
+(But perhaps some one will say that never to come off worse than the enemy
+must indeed be considered good fortune and felicity, but to make a stand
+against fortune calls for greater vigour and is a proof of greater
+valour.)
+
+Τίς μὲν γὰρ ἀγαθὸς κυβερνήτης ἐν εὐδίᾳ τὴν ναῦν κατευθύνων, [C] γαλήνης
+ἀκριβοῦς κατεχούσης τὸ πέλαγος; τίς δὲ ἡνίοχος ἅρματος δεξιὸς ἐν ὁμαλῷ καὶ
+λείῳ χωρίῳ εὐπειθεῖς καὶ πρᾴους καὶ ταχεῖς ἵππους ζευξάμενος, εἶτα ἐν
+τούτοις ἐπιδεικνύμενος τὴν τέχνην; πόσῳ δὲ ἀμείνων νεὼς μὲν ἰθυντὴρ ὁ καὶ
+τὸν μέλλοντα χειμῶνα προμαθὼν καὶ προαισθόμενος καὶ πειραθείς γε τοῦτον
+ἐκκλῖναι, εἶτα δι᾽ ἁσδηποτοῦν αἰτίας ἐμπεσὼν καὶ διασώσας ἀπαθῆ τὴν ναῦν
+αὐτῷ φόρτῳ; [D] ἄρματος δ᾽ ἐπιστάτης ὁ καὶ πρὸς χωρίων ἀγωνιζόμενος
+τραχύτητα καὶ τοὺς ἵππους μετατιθεὶς ἅμα καὶ βιαζόμενος, ἤν τι
+πλημμελῶσιν; ὅλως δὲ οὐδεμίαν ἄξιον τέχνην μετὰ τῆς τύχης ἐξετάζειν, ἀλλ᾽
+αὐτὴν ἐφ᾽ αὑτῆς σκοπεῖν. οὐδὲ στρατηγὸς ἀμείνων ὁ Κλέων Νικίου, ἐπειδὴ τὰ
+περὶ τὴν Πύλον ηὐτύχησεν, οὐδ᾽ ἄλλος οὐδεὶς τῶν τύχῃ μᾶλλον ἢ γνώμῃ
+κρατούντων. ἐγὼ δὲ εἰ μὴ καὶ τὴν τύχην τὴν σὴν ἀμείνω καὶ δικαιοτέραν τῆς
+τῶν ἀντιταξαμένων, μᾶλλον δὲ τῆς ἁπάντων ἀνθρώπων κρατίστην φήσαιμι, [26]
+ἀδικεῖν ἂν εἰκότως δοκοίην, τὴν μὴ παρασχοῦσαν τοῖς πολεμίοις αἰσθέσθαι τὸ
+πλεονέκτημα. χρὴ γὰρ οἶμαι τὸν δικαίως ὑπὲρ τῶν ῥηθέντων κρινοῦντα(109) τὸ
+μὲν ἐλάττωμα τῇ τοῦ πνίγους ἀνανταγωνίστῳ ῥώμῃ λογίζεσθαι, τὸ δὲ εἰς ἴσον
+καταστῆσαι τοὺς πολεμίους ταῖς συμφοραῖς τῆς σῆς ἀρετῆς ἔργον ὑπολαβεῖν,
+τὸ δὲ τῶν μὲν οἰκείων αἰσθέσθαι συμφορῶν, ἀγνοῆσαι δὲ τὰ κατορθώματα τῆς
+ἀγαθῆς τύχης ἔργον λογέζεσθαι.
+
+(Is a man a skilful pilot because he can steer his ship in fair weather
+when the sea is absolutely calm? Would you call a charioteer an expert
+driver who on smooth and level ground has in harness horses that are
+gentle, quiet and swift, and under such conditions gives a display of his
+art? How much more skilful is the pilot who marks and perceives beforehand
+the coming storm and tries to avoid its path, and then, if for any reason
+he must face it, brings off his ship safe and sound, cargo and all? Just
+so, the skilful charioteer is he who can contend against the unevenness of
+the ground, and guide his horses and control them at the same time, if
+they grow restive. In short, it is not fair to judge of skill of any sort
+when it is aided by fortune, but one must examine it independently. Cleon
+was not a better general than Nicias because he was fortunate in the
+affair of Pylos, and the same may be said of all whose success is due to
+luck rather than to good judgment. But if I did not claim that your
+fortune was both better and better deserved than that of your opponents,
+or rather of all men, I should with reason be thought to do it an
+injustice, since it prevented the enemy from even perceiving their
+advantage. For, in my opinion, an impartial judge of my narrative ought to
+ascribe our reverse to the extreme and insupportable heat, and the fact
+that you inflicted loss on the enemy equal to ours he would regard as
+achieved by your valour, but that, though they were aware of their losses,
+they took no account of their success, he would regard as brought about by
+your good fortune.)
+
+[B] Ἀλλ᾽ ὅπως μὴ μακρότερα περὶ τούτων λέγων τὸν ὑπὲρ τῶν μειζόνων καιρὸν
+ἀναλώσω, πειράσομαι λοιπὸν τὸ μετὰ τοῦτο περιστὰν ἡμᾶς τῶν πραγμάτων
+πλῆθος διεξιέναι(110) καὶ τῶν κινδύνων τὸ μέγεθος, καὶ ὅπως ἅπασιν
+ἀντισχὼν τυράννων μὲν πλῆθος, βαρβάρων δὲ ἐτρέψω δυνάμεις. ἦν μὲν γὰρ ὁ
+χειμὼν ἐπ᾽ ἐξόδοις ἤδη, ἕκτον που μάλιστα μετὰ τὸν πόλεμον ἔτος, οὗ μικρῷ
+πρόσθεν ἐμνήσθην, [C] ἧκε δὲ ἀγγέλλων τισ, ὡς Γαλατία μὲν συναφεστῶσα τῷ
+τυράννῳ ἀδελφῷ τῷ σῷ ἐβοὐλευσέ τε καὶ ἐπετέλεσε τὸν φόνον, εἶτα ὡς Ἰταλία
+καὶ Σικελία κατείληπται, τὰ δὲ ἐν Ἰλλυριοῖς στρατόπεδα ταραχωδῶς ἔχει καὶ
+Βασιλέα σφῶν ἀπέδειξε τὸν τέως στρατηγὸν ἀντισχεῖν ἐθέλοντα πρὸς τὴν
+ἄμαχον δοκοῦσαν τῶν τυράννων φοράν. ἱκέτευε δὲ αὐτὸς οὗτος χρήματα πέμπειν
+καὶ δύναμιν τὴν βοηθήσουσαν, σφόδρα ὑπὲρ αὑτοῦ δεδιὼς καὶ τρέμων, μὴ πρὸς
+τῶν τυράννων κρατηθείη. [D] καὶ τέως μὲν ἐπηγγέλλετο τὰ προσήκοντα
+δράσειν, οὐδαμῶς αὑτὸν ἀξιῶν τῆς ἀρχῆς, ἐπίτροπον δὲ οἶμαι πιστὸν καὶ
+φύλακα παρέξειν ἐπαγγελλόμενος· ἔμελλε δὲ οὐκ εἰς μακρὰν ἄπιστος φανεῖσθαι
+καὶ δίκην ὑφέξειν καίτοι(111) φιλάνθρωπον. ταῦτα πυθόμενος οὐκ ᾤου δεῖν ἐν
+ῥᾳστώνῃ πολλῇ τὸν χρόνον ἀναλίσκειν μάτην. ἀλλὰ τὰς μὲν ἐπὶ τῇ Συρίᾳ
+πόλεις μηχανημάτων καὶ φρουρᾶς καὶ σίτου καὶ τῆς ἄλλης παρασκευῆς(112)
+ἐμπλήσας, καὶ ἀπὼν ἀρκέσειν τοῖς τῇδε προσεδόκησας, [27] αὐτὸς δὲ ἐπὶ τοὺς
+τυράννους ὁρμᾶν ἐβουλεύου.
+
+(That I may not, however, by saying more on this subject, spend time that
+belongs to more important affairs, I will try to describe next the
+multitude of difficulties that beset us, the magnitude of our perils, and
+how you faced them all, and not only routed the numerous following of the
+usurpers, but the barbarian forces as well. About six years had passed
+since the war I have just described, and the winter was nearly over, when
+a messenger arrived with the news(113) that Galatia(114) had gone over to
+the usurper, that a plot had been made to assassinate your brother and had
+been carried out, also that Italy and Sicily had been occupied, lastly
+that the Illyrian garrisons were in revolt and had proclaimed their
+general(115) emperor, though for a time he had been inclined to resist
+what seemed to be the irresistible onset of the usurpers.(116) Indeed, he
+himself kept imploring you to send money and men to his aid, as though he
+were terribly afraid on his own account of being overpowered by them. And
+for a while he kept protesting that he would do his duty, that for his
+part he had no pretensions to the throne, but would faithfully guard and
+protect it for you. Such were his assertions, but it was not long before
+his treachery came to light and he received his punishment, tempered
+though it was with mercy. On learning these facts you thought you ought
+not to waste your time in idleness to no purpose. The cities of Syria you
+stocked with engines of war, garrisons, food supplies, and equipment of
+other kinds, considering that, by these measures, you would, though
+absent, sufficiently protect the inhabitants, while you were planning to
+set out in person against the usurpers.)
+
+Πέρσαι δὲ ἐξ ἐκείνου τὸν καιρὸν τοῦτον παραφυλάξαντες, ὡς ἐξ ἐφόδου τὴν
+Συρίαν ληψόμενοι, πᾶσαν ἐξαναστήσαντες ἡλικίαν καὶ φύσιν καὶ τύχην ἐφ᾽
+ἡμᾶς ὥρμηντο, ἄνδρες, μειράκια, πρεσβῦται καὶ γυναικῶν πλῆθος καὶ
+θεραπόντων, οὐ μόνον τῶν πρὸς τὸν πόλεμον ὑπουργιῶν χάριν, ἐκ περιουσίας
+δὲ πλεῖστον ἑπόμενον. διενοοῦντο γὰρ ὡς καὶ τὰς πόλεις [B] καθάξοντες καὶ
+τῆς χώρας ἤδη κρατήσαντες κληρούχους ἡμῖν ἐπάγειν.(117) κενὰς δὲ ἀπέφηνεν
+αὐτοῖς τὰς προσδοκίας τῆς παρασκευῆς τῆς σῆς τὸ μέγεθος. ἐπειδὴ γὰρ ἐς
+πολιορκίαν κατέστησαν, ἐπετειχίζετο μὲν ἡ πόλις κύκλῳ τοῖς χώμασιν,
+ἐπέρρει δὲ ὁ Μυγδόνιος πελαγίζων τὸ περὶ τῷ τείχει χωρίον, καθάπερ ὁ
+Νεῖλος, φασὶ, τὴν Αἴγυπτον. προσήγετο δὲ ἐπὶ νεῶν ταῖς ἐπάλξεσι τὰ
+μηχανήματα, καὶ ἐπιπλεῖν ἄλλοι διενοοῦντο τοῖς τείχεσιν, [C] ἄλλοι δὲ
+ἔβαλλον ἀπὸ τῶν χωμάτων τοὺς ἀμυνομένους ὑπὲρ τῆς πόλεως. οἱ δὲ ἐκ τῶν
+τειχῶν ἤμυνον καρτερῶς τῇ πίλει. μεστὰ δὲ ἦν ἅπαντα σωμάτων καὶ ναυαγίων
+καὶ ὅπλων καὶ βελῶν, τῶν μὲν ἄρτι καταδυομένων, τῶν δέ, ἐπειδὴ τὸ πρῶτον
+ὑπὸ τῆς βίας κατενεχθέντα κατέδυ, κουφιζομένων ὑπὸ τοῦ κύματος. ἀσπίδες
+μὲν ἐπενήχοντο βαρβάρων παμπληθεῖς καὶ νεῶν σέλματα(118) συντριβομένων ἐπ᾽
+αὐταῖς τῶν μηχανημάτων. [D] βελῶν πλῆθος ἐπινηχόμενον μικροῦ δεῖν ἐπεῖχεν
+ἅπαν τὸ μεταξὺ τοῦ τείχους καὶ τῶν χωμάτων. ἐτέτραπτο δὲ ἡ λίμνη πρὸς
+λύθρον, καὶ κύκλῳ τὸ τεῖχος ἐπήχουν οἰμωγαὶ βαρβάρων ὀλλύντων μὲν οὐδαμῶς,
+ὀλλυμένων(119) δὲ πολυτρόπως καὶ τιτρωσκομένων ποικίλοις τραύμασι.
+
+(But the Persians ever since the last campaign had been watching for just
+such an opportunity, and had planned to conquer Syria, by a single
+invasion. So they mustered all forces, every age, sex, and condition, and
+marched against us, men and mere boys, old men and crowds of women and
+slaves, who followed not merely to assist in the war, but in vast numbers
+beyond what was needed. For it was their intention to reduce the cities,
+and once masters of the country, to bring in colonists in spite of us. But
+the magnitude of your preparations made it manifest that their
+expectations were but vanity. They began the siege and completely
+surrounded the city(120) with dykes, and then the river Mygdonius flowed
+in and flooded the ground about the walls, as they say the Nile floods
+Egypt. The siege‐engines were brought up against the ramparts on boats,
+and their plan was that one force should sail to attack the walls while
+the other kept shooting on the city’s defenders from the mounds. But the
+garrison made a stout defence of the city from the walls. The whole place
+was filled with corpses, wreckage, armour, and missiles, of which some
+were just sinking, while others, after sinking from the violence of the
+first shock, floated on the waters. A vast number of barbarian shields and
+also ship’s benches, as a result of the collisions of the siege‐engines on
+the ships, drifted on the surface. The mass of floating weapons almost
+covered the whole surface between the wall and the mounds. The lake was
+turned to gore, and all about the walls echoed the groans of the
+barbarians, slaying not, but being slain(121) in manifold ways and by all
+manner of wounds.)
+
+Τίς ἂν ἀξίως τῶν δρωμένων διηγοῖτο; πῦρ μὲν ἐνίετο ταῖς ἀσπίσιν, ἐξέπιπτον
+δὲ τῶν ὁπλιτῶν ἡμίκαυτοι πολλοί, ἄλλοι δὲ ἀποδιδράσκοντες τὴν φλόγα τὸν ἐκ
+τῶν βελῶν οὐκ ἀπέφευγον κίνδυνον· [28] ἀλλ᾽ οἱ μὲν ἔτι νηχόμενοι τὰ νῶτα
+τρωθέντες ἐς βυθὸν κατεδύοντο, οἱ δὲ ἐξαλλόμενοι τῶν μηχανημάτων πρὶν
+ὕδατος ἅψασθαι βληθέντες οὐ σωτηρίαν, κουφότερον δὲ εὗρον τὸν(122)
+θάνατον. τοὺς δὲ οὐδὲ νεῖν εἰδότας ἀκλεέστερον τῶν πρόσθεν ἀπολλυμένους
+τίς ἂν ἀξιώσειεν ἁριθμοῦ καὶ μνήμης; ἐπιλείψει με, καθ᾽ ἕκαστον εἰ πᾶσιν
+ἐπεξελθεῖν βουλοίμην, ὁ χρόνος· τὸ κεφάλαιον δὲ ἀκούειν ἀπόχρη. [B] ταύτην
+ἥλιος ἐπεῖδε τὴν μάχην ἄγνωστον ἀνθρώποις τὸν ἔμπροσθεν χρόνον· ταῦτα τὴν
+παλαιὰν ἀλαζονείαν ἤλενξε τῶν Μήδων τῦφον ὄντα κενόν· ταῦτα τῆς Ξέρξου
+παρασκευῆς ἀπιστουμένης τέως τὸ μέγεθος, εἰ τοσαύτη γενομένη τέλος ἔσχεν
+αἰσχρὸν καὶ ἐπονείδιστον, ἐναργέστερον τῶν δοκούντων εἶναι γνωρίμων ἡμῖν
+κατέστησεν. ὁ μὲν ἐπειρᾶτο πλεῖν καὶ πεζεύειν ἀπεναντίον τῇ φύσει
+μαχόμενος καὶ, [C] ὥσπερ οὖν ᾤετο, κρατῶν ἠπείρου φύσεως καὶ θαλάττης
+ἀνδρὸς Ἕλληνος ἡττᾶτο σοφίας καὶ ῥώμης στρατιωτῶν οὐ τρυφᾶν μεμελετηκότων
+οὐδὲ δουλεύειν, ἀλλ᾽ ἐλευθέρως ἄρχεσθαι καὶ πονεῖν εἰδότων. ὁ δὲ ταῖς
+παρασκευαῖς ἐκείνου καταδεέστερος, ἔμπληκτος δὲ μᾶλλον καὶ τῇ μανίᾳ τοὺς
+Ἀλωάδας ὑπερβαλλόμενος μόνον οὐχὶ τὸ πλησίον ὄρος ἐγνωκὼς ἀμφικαλύψαι τῇ
+πόλει, ἐπαφιεὶς δὲ [D] ποταμῶν ῥεύματα καὶ τὰ τείχη διαλύσας οὐδὲ
+ἀτειχίστου τῆς πόλεως περιγενόμενος ἔσχεν ἐφ᾽ ὅτῳ σεμνύνηται, καθάπερ ὁ
+Ξέρξης ταῖς Ἀθήναις ἐμβαλὼν τὴν φλόγα. ἐπανῄει δὲ τεττάρων μηνῶν ἀναλώσας
+χρόνον μυριάσι πολλαῖς ἧττον ἀπάγων τὸ στάατευμα, καὶ τὴν ἡσυχίαν ἠγάπησεν
+ὁ πρόσθεν ἀφόρητος δοκῶν, τὴν σὴν ἀσχολίαν καὶ τὴν τῶν παρ᾽ ἡμῖν πραγμάτων
+παραχὴν ὥσπερ ἔρυμα τῆς αὑτοῦ προβαλλόμενος σωτηρίας.
+
+(Who could find suitable words to describe all that was done there? They
+hurled fire down on to the shields, and many of the hoplites fell half‐
+burned, while others who fled from the flames could not escape the danger
+from the missiles. But some while still swimming were wounded in the back
+and sank to the bottom, while others who jumped from the siege‐engines
+were hit before they touched the water, and so found not safety indeed but
+an easier death. As for those who knew not how to swim, and perished more
+obscurely than those just mentioned, who would attempt to name or number
+them? Time would fail me did I desire to recount all this in detail. It is
+enough that you should hear the sum of the matter. On that day the sun
+beheld a battle the like of which no man had ever known before. These
+events exposed the historic boastings of the Medes as only empty conceit.
+Till then men had hardly believed that Xerxes could have had so huge an
+armament, seeing that for all its size its fate was so shameful and
+ignominious; but these events made the fact clearer to us than things long
+familiar and obvious. Xerxes tried to sail and to march by fighting
+against the laws of nature, and, as he thought, overcame the nature of the
+sea and of the dry land, but he proved to be no match for the wisdom and
+endurance of a Greek whose soldiers had not been bred in the school of
+luxury, nor learned to be slaves, but knew how to obey and to use their
+energies like free‐born men. That man,(123) however, though he had no such
+vast armament as Xerxes, was even more insensate, and outdid the Aloadae
+in his infatuation, as if almost he had conceived the idea of overwhelming
+the city with the mountain(124) that was hard by. Then he turned the
+currents of rivers against its walls and undermined them, but even when
+the city had lost its walls he could not succeed in taking it, so that he
+had not even that triumph to boast of, as Xerxes had when he set fire to
+Athens. So, after spending four months, he retreated with an army that had
+lost many thousands, and he who had always seemed to be irresistible was
+glad to keep the peace, and to use as a bulwark for his own safety the
+fact that you had no time to spare and that our own affairs were in
+confusion.)
+
+Ταῦτα καταλιπὼν ἐπὶ τῆς Ἀσίας τρόπαια καὶ νίκας, [29] ἐπὶ τὴν Εὐρώπην
+ἀκμῆτας ἦγες τὸ στράτευμα, τὴν οἰκουμένην ἅπασαν ἐμπλῆσαι τροπαίων
+ἐγνωκώς. ἐμοὶ δὲ ἀρκεῖ(125) τὰ πρόσθεν ῥηθέντα, εἰ καὶ μηδὲν ἔτι περὶ σοῦ
+λέγειν εἶχον σεμνότερον, πρὸς τὸ πάντων ἀποφῆναι σε τῶν ἔμπροσθεν τῆς
+αὐτῆς σοι μετασχόντων τύχης συνέσει καὶ ῥώμῃ κρατοῦντα. τὸ γὰρ ἀπαθῶς
+ὤσασθαι μεὲ τὴν Περσῶν δύναμιν, οὐ πόλιν οὐδὲ φρούριον, ἀλλ᾽ [B] οὐδὲ
+στρατιώτην τῶν ἐκ καταλόγου προέμενον, πολιορκίᾳ δὲ τέλος ἐπιθεῖναι
+λαμπρὸν καὶ οἷον οὔπω πρόσθεν ἠκούσαμεν, τίνι χρὴ τῶν ἔμπροσθεν παραβαλεῖν
+ἔργων; περιβόητος γέγονεν ἡ Καρχηδονίων ἐν τοῖς δεινοῖς τόλμα, ἀλλ᾽
+ἐτελεύτησεν εἰς συμφοράς· λαμπρὰ τὰ περὶ τὴν Πλαταιέων πολιορκίαν
+γενόμενα, ἐχρήσαντο δὲ οἱ δείλαιοι γνωριμώτερον τοῖς δυστυχήμασι. τί χρὴ
+Μεσσήνης καὶ Πύλου μεμνῆσθαι, οὔτε ἀγωνισαμένων καρτερῶς οὔτε ἁλόντων ξὺν
+βίᾳ; [C] Συρακούσιοι δὲ τὸν σοφὸν ἐκεῖνον ἀντιτάξαντες ταῖς παρασκευαῖς
+τῆς ἡμετέρας πόλεως καὶ τῷ καλῷ κἀγαθῷ στρατηγῷ τί πλέον ὤναντο; οὐχ
+ἑάλωσαν μὲν τῶν ἄλλων αἴσχιον, ἐσώζοντο δὲ καλὸν ὑπόμνημα τῆς τῶν ἑλόντων
+πρᾳότητος; Ἀλλ᾽ εἰ πάσας ἐξαριθμεῖσθαι τὰς πόλεις βουλοίμην, αἳ πρὸς τὰς
+ὑποδεεστέρας οὐ κατήρκεσαν παρασκευάς, πόσας οἴει μοι βίβλους ἀρκέσειν;
+τῆς Ῥώμης δὲ ἴσως ἄξιον μνησθῆναι πάλαι ποτὲ χρησαμένης τύχῃ τοιαύτῃ, [D]
+Γαλατῶν οἶμαι καὶ Κελτῶν ἐς ταύτὸ πνευσάντων καὶ φερομένων ἐπ᾽ αὐτὴν
+καθάπερ χειμάρρους ἐξαίφνης. κατέλαβον μὲν γὰρ τὸν λόφον ἐκεῖνον, οὗ τὸ
+τοῦ Διὸς ἀφίδρυται βρέτας; γέρροις δὲ καί τισι τοιούτοις οἱονεὶ τείχει
+φραξάμενοι, πολυπραγμονούντων οὐδὲν προσιέναι τῶν πολεμίων βίᾳ τολμώντων,
+ἐκράτησαν.
+
+(Such were the trophies and victories that you left behind you in Asia,
+and you led your troops to Europe in perfect condition, determined to fill
+the whole world with the monuments of your victories. Even if I had
+nothing more wonderful to relate about you, what I have said is enough to
+demonstrate that in good sense and energy you surpass all those in the
+past whose fortune was the same as yours. Indeed to have repulsed the
+whole strength of Persia and remain unscathed, not to have lost so much as
+a soldier from the ranks, much less a town or fort, and finally to have
+brought the siege to so brilliant and unprecedented a conclusion,—what
+achievement I ask in the past could one compare with this? The
+Carthaginians were famous for their daring in the face of danger, but they
+ended in disaster. The siege of Plataea shed lustre on its citizens, but
+all that their valour could do for those unhappy men was to make their
+misfortunes more widely known. What need to quote Messene or Pylos, since
+there the defeated did not make a brave defence nor was a vigorous assault
+necessary to subdue them? As for the Syracusans, they had their famous man
+of science(126) to aid them against the armaments of Rome and our
+illustrious general,(127) but what did he avail them in the end? Did they
+not fall more ignominiously than the rest, and were only spared to be a
+glorious monument of their conqueror’s clemency? But if I wished to reckon
+up all the states that could not withstand armaments inferior to their
+own, how many volumes do you think would suffice? Rome, however, I ought
+perhaps to mention, because long ago she had just such a fortune, I mean
+when the Galatians and Celts(128) conspired together, and without warning
+poured down on the city like a winter torrent.(129) The citizens occupied
+the famous hill(130) on which stands the statue of Jupiter. There they
+intrenched themselves with wicker barricades and such like defences, as
+though with a wall, while the enemy offered no hindrance nor ventured to
+approach to attack at close quarters, and so they won the day.)
+
+[30] Ταύτῃ παραβαλεῖν ἄξιον τῇ πολιορκίᾳ τὴν ἔναγχος τῷ τέλει τῆς τύχης,
+ἐπεὶ τοῖς γε ἔργοις οὐδεμιᾷ τῶν ὅσαι πάλαι γεγόνασι. τίς γὰρ ἔγνω
+κυκλουμένην μὲν ὕδασι πόλιν,(131) λόφοις δὲ ἔξωθεν καθάπερ δικτύοις
+περιβληθεῖσαν, καὶ ποταμὸν ἐπαφιέμενον οἱονεὶ μηχάνημα, συνεχῶς ῥέοντα καὶ
+προσρηγνύμενον τοῖς τείχεσι, τάς τε ὑπὲρ τῶν ὑδάτων μάχας καὶ ὅσαι περὶ τῷ
+τείχει κατενεχθέντι γεγόνασιν;(132) ἐμοὶ μὲν οὖν, ὅπερ ἔφην, ἀπόχρη καὶ
+ταῦτα· τὰ λειπόμενα δέ ἐστι μακρῷ σεμνότερα. [B] καὶ τυχὸν οὐδαμῶς εὔλογον
+ἅπαξ ἑλόμενον ἁπάντων ἐς δύναμιν μνησθῆναι τῶν σοι πραχθέντων, ἀκμαζουσῶν
+ἔτι τῶν πράξεων, ἁφεῖναι τὴν διήγησιν. ὅσα μὲν οὖν ἔτι τοῖς ἔργοις
+προσκαθήμενος, ὧν μικρῷ πρόσθεν ἐμνήσθην, περὶ τὴν Εὐρώπην διῴκησας,
+πρεσβείας πέμπων καὶ ἀναλίσκων χρήματα καὶ στρατόπεδα τὰ προσκαθήμενα τοῖς
+Σκύθαις ἐν Παιονίᾳ ἐκπέμπων, τοῦ μὴ κρατηθῆναι τὸν πρεσβύτην ὑπὸ τοῦ
+τυράννου προνοῶν, πῶς ἄν τις ἐν βραχεῖ λόγῳ [C] παραστῆσαι δύναιτο καὶ
+πάνυ σπουδάζων;
+
+(It is with this siege that the recent one may well be compared, at least
+in the issue of its fortunes; for the actual occurrences could not be
+paralleled in all history. For who ever heard of surrounding a city with
+water, and from without throwing hills about it like nets, then hurling at
+it, like a siege‐engine, a river that flowed in a steady stream and broke
+against its walls, or of fighting like that which took place in the water
+and about the wall where it had fallen in? For my purpose, this is, as I
+said, evidence enough. But what remains to tell is far more awe‐inspiring.
+And perhaps, since I have undertaken to record, as far as possible, all
+that you accomplished, it is not fair to break off my narrative at the
+point where you were at the very height of your activity. For even while
+you were occupied by the interests I have just described, you arranged
+your affairs in Europe, despatching embassies, spending money, and sending
+out the legions that were garrisoning Paeonia against the Scythians, all
+of which was with the intention of preventing that feeble old man(133)
+from being overpowered by the usurper.(134) But how could one, with the
+best will in the world, present all this in a short speech?)
+
+Ἐπει δέ, ἤδη σου πρὸς τὸν πόλεμον ὡρμημένου, οὐκ οἶδα παρ᾽ ὅτου δαιμόνων
+ἐξαιρεθεὶς τὸν νοῦν καὶ τὰς φρένας ὁ τέως πιστὸς μενεῖν φύλαξ
+ἐπαγγελλόμενος καὶ χρήμασι καὶ στρατοπέδοις καὶ τοῖς ἄλλοις ἅπασιν ὑπὸ σοῦ
+περισωζόμενος εἰρήνην ὡμολόγησε τῷ πάντων ἀνθρώπων ἀνοσιωτάτῳ καὶ πολεμίῳ
+κοινῇ μὲν ἁπάντων, ὁπόσοις εἰρήνης μέλει καὶ τὴν ὁμόνοιαν ἐκ παντὸς
+στέργουσιν, [D] ἰδίᾳ δὲ σοὶ καὶ πλέον τῶν ἄλλων· οὔτε ἔδεισας τῆς
+παρασκευῆς τὸ μέγεθος οὔτε ἀπίστων ἀνδρῶν ξυμμαχίαν πλέον ἔχειν(135)
+ὑπέλαβες τῆς ἔμφρονος γνώμης. ἐγκαλῶν δέ, ὡς εἰκός, τῷ μὲν ἀπιστίαν, τῷ δὲ
+πρὸς ταύτῃ πράξεων ἀναγῶν καὶ παρανόμων τολμήματα, τὸν μὲν εἰς δίκην καὶ
+κρίσιν ἐπὶ τῶν στρατοπέδων προυκάλεις, τοῦ δὲ κριτὴν ὑπελάμβανες εἶναι τὸν
+πόλεμον. ἀλλ᾽ ἐπειδὴ πρῶτον ὁ καλὸς καὶ συνετὸς ἀπήντα πρεσβύτης, [31]
+εὐχερέστερον παιδαρίου τινὸς μετατιθέμενος τὰ δόξαντα καὶ ὧν εὖ πάθοι
+δεόμενος μετὰ τὴν χρείαν ἐπιλήσμων· παρῆν δὲ ἄγων ὁπλιτῶν φάλαγγας καὶ
+τάξεις ἱππέων, ὡς, εἰ μὴ πείθοι, βιασόμενος σε(136) ὀπίσω πάλιν ἀπιέναι
+τὴν αὐτὴν ἄπρακτον· οὐδὲν ἐκπλαγείς, ὅτι τὸν σύμμαχον καὶ στρατηγὸν μενεῖν
+ἐπαγγελλόμενον πολέμιον εἶδες ἐξ ἴσης ἄρχειν ἐθέλοντα, καίτοι τῷ πλήθει
+τῶν στρατευμάτων ἐλαττούμενος, ἐπεὶ μὴ πάντες εἵποντο, [B] πρὸς πλήθει
+κρατοῦντα διαγωνίζεσθαι τολμηρὸν μὲν ἴσως, σφαλερὸν δὲ πάντως(137)
+ὑπολαβὼν καὶ κρατήσαντι τῇ μάχῃ διὰ τὸν ἐφεδρεύοντα τοῖς καιροῖς καὶ τοῖς
+πράγμασιν ἄγριον τύραννον, ἐβουλεύσω καλῶς μόνον εἶναι σὸν ἐθέλων τὸ
+κατόρθωμα, καὶ παρῄεις ἐπὶ τὸ βῆμα μετὰ τοῦ τέως συνάρχοντος· συνῄει δὲ
+ὁπλίτης δῆμος στίλβων τοῖς ὅπλοις, τὰ ξίφη γυμνὰ καὶ τὰ δόρατα
+προτείνοντες, [C] δειλῷ μὲν φρικῶδες καὶ δεινὸν θέαμα, εὐψύχῳ δὲ καὶ
+θαρραλέῳ καὶ οἷος αὐτὸς γέγονας ὄφελος γενναῖον. οὐκοῦν ἐπειδὴ πρῶτον ἤρξω
+τῶν λόγων, σιγὴ μὲν ἐπέσχε, πρὸς τὴν ἀκοὴν ὡρμημένων πάντων, τὸ στράτευμα·
+δάκρυα δὲ προυχεῖτο πολλοῖς, καὶ ἐς τὸν οὐρανὸν τὰς χεῖρας ὤρεγον, σιγῇ
+καὶ ταῦτα δρῶντες, ὡς μήτις αἴσθηται. τὴν εὔνοιαν δὲ οἱ μὲν ἐνεδείκνυντο
+καὶ(138) διὰ τῆς ὄψεως, πάντες δὲ τῷ σφόδρα ὡρμῆσθαι τῶν λόγων ἀκούειν.
+[D] ἀκμαζούσης δὲ τῆς δημηγορίας συνενθουσιῶντες τῷ λόγῳ πάντες
+ἐπεκρότουν, εἶτα αὖθις ἀκούειν ἐπιθυμοῦντες ἡσύχαζον. τέλος δὲ ὑπὸ τῶν
+λόγων ἀναπειθόμενοι σὲ(139) μόνον ἐκάλουν βασιλέα, μόνον ἄρχειν ἠξίουν
+ἁπάντων, ἡγεῖσθαι σφῶν ἐκέλευον ἐπὶ τὸν πολέμιον, ἀκολουθήσειν ὡμολόγουν,
+ἀπολαμβάνειν ἠξίουν τῆς ἀρχῆς τὰ γνωρίσματα. σὺ δὲ οὐδὲ τὴν χεῖρα
+προσάγειν ᾤου δεῖν οὐδὲ ἀφελέσθαι ξὺν βίᾳ· ὁ δὲ ἄκων μὲν καὶ μόλις, εἴξας
+δὲ ὅμως ὀψέ ποτε, φασί, τῇ Θετταλικῇ πειθανάνκῃ, [32] προσῆγέ σοι
+περιελόμενος τὴν ἁλουργίδα. οἷός τις ἐνταῦθα γέγονας τοσούτων μὲν ἐθνῶν
+καὶ στρατοπέδων καὶ χρημάτων ἐν ἡμέρᾳ μιᾷ γεγονὼς κύριος, τὸν πολέμιον δέ,
+εἰ καὶ μὴ τοῖς ἔργοις, ἀλλα τῇ γνώμῃ φανέντα, τὴν ἀρχὴν ἀφελόμενος καὶ τοῦ
+σώματος κρατήσας;
+
+(No sooner had you set out for the seat of war, than this very man, who
+had all along protested that he would loyally continue to guard your
+interests, though you had reinforced him with money, troops, and
+everything of the sort, was driven to folly and madness by I know not what
+evil spirit, and came to terms with the most execrable of mankind, the
+common enemy of all who care for peace and cherish harmony above all
+things, and more particularly your enemy for personal reasons. But you
+were undismayed by the magnitude of his preparations, nor would you admit
+that a conspiracy of traitors could overreach your own wise purpose.
+One(140) of the pair you justly accused of treason, the other(141) of
+infamous crimes besides, and deeds of lawless violence, and you summoned
+the former to trial and judgment before the legions, the latter you
+decided to leave to the arbitrament of war. Then he met you face to face,
+that honourable and prudent old man, who used to change his opinions more
+easily than any child, and, though he had begged for them, forgot all your
+favours as soon as the need had passed. He arrived with his phalanxes of
+hoplites and squadrons of cavalry, intending to compel, if he could not
+persuade you, to take no action and return the way you came. When, then,
+you saw this man, who had protested that he would continue to be your ally
+and general, playing an enemy’s part and claiming an equal share of your
+empire, you were not at all dismayed, though his troops outnumbered yours.
+For you had not brought your whole force with you since you decided that
+to fight it out with such odds against you might be courageous but was in
+every way hazardous, even if you won the battle, because of that other
+savage usurper(142) who was lying in wait for a favourable
+opportunity(143) when you should be in difficulties. You therefore made a
+wise resolve in preferring to achieve success single‐handed, and you
+mounted the platform with him who for the moment was your colleague in
+empire. He was escorted by a whole host of hoplites with glittering
+weapons,(144) presenting drawn swords and spears, a sight to make a coward
+shake with fear, though it inspired and supported one so brave and gallant
+as yourself. Now when first you began to speak, silence fell on the whole
+army and every man strained his ears to hear. Many shed tears and raised
+their hands to heaven, though even this they did in silence, so as to be
+unobserved. Some again showed their affection in their faces, but all
+showed it by their intense eagerness to hear your words. When your speech
+reached its climax, they were carried away by enthusiasm and burst into
+applause, then eager to miss no word they became quiet again. Finally, won
+by your arguments, they hailed you as their only Emperor, demanded that
+you alone should rule the whole empire, and bade you lead them against
+your adversary, promising to follow you and begging you to take back the
+imperial insignia. You, however, thought it beneath you to stretch out
+your hand for them or to take them by force. Then against his will and
+with reluctance, but yielding at last to what is called Thessalian
+persuasion,(145) he took off the purple robe and offered it to you. What a
+heroic figure yours was then, when, in a single day, you became master of
+all those races, those legions, all that wealth, when you stripped of his
+power and took prisoner one who, if not in fact yet in intention, had
+shown that he was your enemy!)
+
+Ἆρ᾽ οὐ τούτῳ μὲν ἄμεινον καὶ δικαιότερον προσηνέχθης ἢ Κῦρος τῷ πάππῳ,
+τοῖς περὶ αὐτὸν δὲ τὰς τιμὰς διεφύλαξας οὐδὲν οὐδενὸς ἀφελόμενος, προσθεὶς
+δὲ οἶμαι δωρεὰς πολλοῖς; [B] τίς δέ σ᾽(146) εἶδεν ἢ πρὸ τοῦ κρατῆσαι
+σκυθρωπὸν λίαν ἢ μετὰ τοῦθ᾽ ὑπερηδόμενον; καίτοι πῶς(147) ἄξιον ἐπαινεῖν
+ἐστί σε δημηγόρον ἅμα καὶ στρατηγὸν ἢ βασιλέα χρηστὸν καὶ γενναῖον ὁπλίτην
+προσαγορεύοντας; ὃς πάλαι μὲν ἀπορραγὲν τὸ στρατηγεῖον(148) ἀπὸ τοῦ
+βήματος ἐς ταὐτὸν πάλιν ἐπαναγαγεῖν ἠξίωσας σχῆμα, μιμούμενος οἶμαι
+Ὀδυσσέα καὶ Νέστορα καὶ τοὺς ἐξελόντας Καρχηδόνα Ῥωμαίων στρατηγοὺς, [C]
+οἳ φοβερωτέρους αὑτοὺς ἀπὸ τοῦ βήματος τοῖς ἀδικοῦσιν ἢ τοῖς πολεμίοις ἐπὶ
+τῆς παρατάξεως ἀεὶ κατέστησαν. Δημοσθένους δὲ καὶ ὅστις τοῦτον ἐζήλωκε τὴν
+ἐν τοῖς λόγοις ἰσχὺν αἰδούμενος, τῷ τρόπῳ τῆς δημηγορίας οὔποτ᾽ ἂν
+ἀξιώσαιμι τῷ(149) σῷ παραβαλεῖν τἀκείνων θέατρα. οὐ γὰρ ἐν τοῖς ὁπλίταις
+ἐδημηγόρουν οὐδὲ ὑπέρ τοσούτων κινδυνεόοντες, ἀλλ᾽ ὑπὲρ χρημάτων ἢ τιμῆς ἢ
+δόξης, ἢ φίλοις συνερεῖν ἐπαγγειλάμενοι, ἀπῄεσαν οἶμαι πολλάκις ἀπὸ τοῦ
+βήματος, [D] τοῦ δήμου θορυβήσαντος, ὠχροὶ καὶ τρέμοντες, ὥσπερ οἱ δειλοὶ
+τῶν πολεμίων ἐν ὄψει στρατηγοὶ παραταττόμενοι. καὶ οὐδεὶς ἂν εἰπεῖν ἔχοι
+τοσοῦτον ἔργον ἑτέρῳ πραχθὲν πώποτε καὶ τοσούτων ἐθνῶν κτῆσιν ἐκ
+δικαστηρίου, ἄλλως τε καὶ πρὸς ἄνδρα τῆς δίκης οὔσης οὐχ, ὡς οἱ πολλοί
+φασιν, [33] εὐκαταφρόνητον, ἁλλὰ πολλαῖς μὲν στρατείαις γνώριμον,
+πρεσβύτην δὲ ἤδη καὶ τὴν ἐμπειρίαν ἐκ τοῦ χρόνου δοκοῦντα προσειληφέναι
+καὶ τῶν στρατοπέδων ἐκείνων ἄρχειν λαχόντα πολὺν ἤδη χρόνον. τίς οὖν ἡ
+ῥώμη γέγονε τῶν λόγων; τίς δὲ ἡ πειθὼ τοῖς χείλεσιν ἐπικαθημένη, ἡ(150)
+παντοδαπῶν ἀνθρώπων συνειλεγμένων τὸ κέντρον ἐγκαταλιπεῖν(151) ἰσχύσασα
+ταῖς ψυχαῖς, καὶ νίκην παρασχεῖν τῷ [B] μεγέθει μὲν ἐνάμιλλον ταῖς ἐκ τῶν
+ὅπλων περιγινομέαις, εὐαγῆ δὲ καὶ καθαράν, ὥσπερ ἱερέως ἐς θεοῦ ποιτῶντος,
+ἀλλ᾽ οὐ βασιλέως ἐς πόλεμον, ἔργον γενομένην; καίτοι γε μὴν ταὺτης εἰκόνα
+τῆς πράξεως μακρῷ λειπομένην καὶ Πέρσαι θρυλοῦσι, τοὺς Δαρείου παῖδας τοῦ
+πατρὸς τελευτήσαντος ὑπὲρ τῆς άρχῆς διαφερομένους δίκῃ τὰ καθ᾽ αὑτοὺς καὶ
+οὐ τῇ τῶν ὅπλων ἐπιτρέψαι κρίσει. σοὶ δὲ πρὸς μὲν τοὺς ἀδελφοὺς οὔτε ἐν
+τοῖς λόγοις οὄτε ἐν τοῖς ἔργοις ἀγὼν γέγονεν οὐδὲ εἷς· [C] ἕχαιρες δὲ
+οἶμαι τῷ κοινὴν πρὸς ἐκείνους εἶναί σοι τὴν ἐπιμέλειαν μᾶλλον ἢ τῷ μόνος
+ἁπάντων γενέσθαι κύριος· πρὸς δὲ τὸν ἀσεβὲς μὲν ἢ παράνομον οὐδὲν
+εἰργασμένον, ἄπιστον δὲ τῇ γνώμῃ φανέντα ἐν(152) ἐλέγχοις, οἳ τὴν ἀπιστίαν
+ἐκείνου δείξουσι.
+
+(Did you not behave more nobly and more generously to him than Cyrus did
+to his own grandfather? For you deprived your enemy’s followers of
+nothing, but protected their privileges and, I understand, gave many of
+them presents besides. Who saw you despondent before your triumph or
+unduly elated after it? Orator, general, virtuous emperor, distinguished
+soldier, though men give you all these titles, how can any praise of ours
+be adequate? Long had the orator’s platform been wholly disconnected from
+the general’s functions(153); and it was reserved for you to combine them
+once more in your person, in this surely following the example of Odysseus
+and Nestor and the Roman generals who sacked Carthage; for these men were
+always even more formidable to wrong‐doers whom they attacked from the
+platform than to the enemy in the field of battle. Indeed I pay all the
+homage due to the forcible eloquence of Demosthenes and his imitators, but
+when I consider the conditions of your harangue I can never admit that
+there is any comparison between your theatre and theirs. For they never
+had to address an audience of hoplites nor had they such great interests
+at stake, but only money, or honour, or reputation, or friends whom they
+had undertaken to assist, yet when the citizens clamoured in dissent, they
+often, I believe, left the platform pale and trembling, like generals who
+prove to be cowards when they have to face the enemy in battle‐line.
+Indeed from all history it would be impossible to cite an achievement as
+great as yours when you acquired control of all those races by judicial
+pleading alone; and moreover you had to make out your case against a man
+not by any means to be despised, as many people think, but one who had won
+distinction in many campaigns, who was full of years, who had the
+reputation of experience gained in a long career, and had for a
+considerable period been in command of the legions there present. What
+overwhelming eloquence that must have been! How truly did “persuasion sit
+on your lips”(154) and had the power to “leave a sting” in the souls of
+that motley crowd of men, and to win you a victory that in importance
+rivals any that were ever achieved by force of arms, only that yours was
+stainless and unalloyed, and was more like the act of a priest going to
+the temple of his god than of an emperor going to war. It is true indeed
+that the Persians have a similar instance to quote, but it falls far short
+of what you did, I mean that on their father’s death the sons of Darius
+quarrelled about the succession to the throne and appealed to justice
+rather than to arms to arbitrate their case. But between you and your
+brothers there never arose any dispute, either in word or deed, nay not
+one, for it was in fact more agreeable to you to share the responsibility
+with them than to be the sole ruler of the world. But your quarrel was
+with one who, though his actions had not so far been impious or criminal,
+was shown to have a treasonable purpose, and you brought proofs to make
+that treason manifest.)
+
+Ταύτην ἐκδέχεται στρατεία λαμπρὰ τὴν δημηγορίαν καὶ πόλεμος ἱερός, οὐχ
+ὑπὲρ ἱεροῦ χωρίου, ὁποῖον τὸν Φωκικὸν ἀκούομεν συστῆναι(155) κατὰ τοὺς
+ἔμπροσθεν, [D] ἀλλ᾽ ὑπὲρ τῶν νόμων καὶ τῆς πολιτείας καὶ φόνου πολιτῶν
+μυρίων, ὧν τοὺς μὲν ἀνῃρήκει, τοὺς δὲ ἐμέλλησε, τοὺς δὲ ἐπεχείρησε
+συλλαβεῖν, ὥσπερ οἶμαι δεδιὼς μή τις αὐτὸν πολίτην μοχθηρόν, ἀλλ᾽ οὐχὶ
+βάρβαρον ὑπολάβῃ φύσει. τὰ γὰρ εἰς τὴν σὴν οἰκίαν ἀδικήματα οὐδενὸς ὄντα
+τῶν κοινῇ τολμηθέντων αὐτῷ φαυλότερα καὶ ἐλάττονος ἀξιοῦν ᾤου δεῖν
+φροντίδος· οὕτω σοι τὰ κοινὰ πρὸ τῶν ἰδίων ἔδοξε καὶ δοκεῖ τίμια.
+
+(After your harangue there followed a brilliant campaign and a war truly
+sacred, though it was not on behalf of sacred territory, like the Phocian
+war, which we are told was waged(156) in the days of our ancestors, but
+was to avenge the laws and the constitution and the slaughter of countless
+citizens, some of whom the usurper(157) had put to death, while others he
+was just about to kill or was trying to arrest. It was really as though he
+was afraid that otherwise he might be considered, for all his vices, a
+Roman citizen instead of a genuine barbarian. As for his crimes against
+your house, though they were quite as flagrant as his outrages against the
+state, you thought it became you to devote less attention to them. So true
+it is, that, then as now, you rated the common weal higher than your
+private interests.)
+
+[34] Πότερον οὖν χρὴ τῶν ἀδικημάτων ἁπάντων μεμνῆσθαι ὧν εἴς τε(158) τὸ
+κοινὸν καὶ κατ᾽ ἰδίαν ἔδρασε, κτείνας μὲν τὸν αὐτὸς αὑτοῦ δεσπίτην·
+ἁνδράποδον γὰρ ἦν τῶν ἐκείνου προγόνων, τῆς ἁπὸ Γερμανῶν λείας λείψανον
+δυστυχὲς περισωζόμενον· ἄρχειν δὲ ἡμῶν ἐπιχειρῶν, ᾧ μηδὲ ἐλευθέρῳ προσῆκον
+ἦν νομισθῆναι μὴ τοῦτο παρ᾽ ὑμῶν λαβόντι· καὶ ὡς(159) τοὺς ἐπὶ τοῦ
+στρατοπέδου ξυνδῶν καὶ ἀποκτιννὺς καὶ δουλεύων αἰσχρῶς τῷ πλήθει καὶ
+κολακεύων τὴν εὐταξίαν διέφθειρε· καὶ ὡς τοὺς καλοὺς ἐκείνους ἐτίθει
+νόμους, [B] τὴν ἡμίσειαν εἰσφέρειν, θάνατον ἀπειλῶν τοῖς ἀπειθοῦσι,
+μηνυτὰς δὲ εἶναι τὸν βουλόμενον τῶν οἰκετῶν· καὶ ὅπως ἠνάγκαζε τοὺς οὐδὲν
+δεομένους τὰ βασιλικὰ κτήματα πρίασθαι; ἐπιλείψει με τἀκείνου διηγούμενον
+ὁ χρόνος ἀδικήματα καὶ τῆς τυραννίδος τῆς καταλαβούσης τὸ μέγεθος. ἀλλὰ
+τῆς παρασκευῆς τῆς ἐς τὸν πόλεμον, ἣν κατέβαλε μὲν ἐπὶ τοὺς βαρβάρους, [C]
+ἐχρήσατο δὲ ἐφ᾽ ἡμᾶς, τὴν ἰσχὺν τίς ἂν(160) ἀξίως παραστήσειε; Κελτοὶ καὶ
+Γαλάται, ἔθνη καὶ τοῖς πάλαι φανέντα δυσανταγώνιστα, πολλάκις μὲν
+ἐπιρρεύσαντα καθάπερ χειμάρρους ἀνυπόστατος Ἰταλοῖς καὶ Ἰλλυριοῖς, ἤδη δὲ
+καὶ τῆς Ἀσίας ἁψάμενα τῷ κρατεῖν τοῖς ἐνόπλοις ἀγῶσιν, ἄκοντες(161) ἡμῖν
+ὑπήκουσαν, ἔς τε(162) τοὺς καταλόγους τῶν στρατευμάτων ἐγγράφονται καὶ
+τέλη παρέχονται λαμπρὰ παρὰ τῶν σῶν προγόνων καὶ πατρὸς κατειλεγμένα·
+εἰρήνης δὲ μακρᾶς καὶ τῶν ἐκ ταύτης ἀγαθῶν ἀπολαύοντες, [D] ἐπιδούσης
+αὐτοῖς τῆς χώρας πρὸς πλοῦτον καὶ εὐανδρίαν, καὶ ἀδελφοῖς τοῖς σοῖς
+στρατιώτας καταλέξαι πολλοὺς παρέσχοντο, τέλος δὲ τῷ τυράννῳ βίᾳ καὶ οὐ
+γνώμῃ πανδημεὶ συνεστρατεύοντο. ἠκολούθουν δὲ αὐτῷ κατὰ τὸ ξυγγενὲς
+ξύμμαχοι προθυμότατοι Φράγγοι καὶ Σάξονες, τῶν ὑπὲρ τὸν Ῥῆνον καὶ
+περὶ(163) τὴν ἑσπερίαν θάλατταν ἐθνῶν τὰ μαχιμώτατα. καὶ [35] πόλις πᾶσα
+καὶ φρούριον πρόσοικον Ῥήνῳ τῶν ἐνοικούντων φυλάκων ἐξερημωθέντα προδέδοτο
+μὲν ἀφύλακτα πάντα τοῖς βαρβάροις, ἐφ᾽ ἡμᾶς δὲ ἐξεπέμπετο παρεσκευασμένον
+λαμπρῶς τὸ στράτευμα· πᾶσα δὲ ἐῴκει πόλις Γαλατικὴ στρατοπέδῳ
+παρασκευαζομένῳ πρὸς πόλεμον· καὶ πάντα ἦν ὅπλων καὶ παρασκευῆς ἱππέων καὶ
+πεζῶν καὶ τοξοτῶν καὶ ἀκοντιστῶν πλήρη. συρρέοντων [B] δὲ ἐς τὴν Ἰταλίαν
+ἁπανταχόθεν τῶν ἐκείνου ξυμμάχων καὶ τοῖς ἐνταῦθα πάλαι κατειλεγμένοις
+στρατιώταις ἐς ταὐτὸν ἐλθόντων, οὐδεὶς οὕτως ἐφάνη τολμηρός, ὃς οὐκ
+ἔδεισεν οὐδὲ ἐξεπλάγη τὸν ἐπιόντα χειμῶνα. σκηπτὸς ἐδόκει πᾶσιν ὁ
+φερόμενος ἀπὸ τῶν Ἄλπεων, σκηπτὸς ἀφόρητος ἔργῳ καὶ ἄρρητος λόγῳ. τοῦτον
+ἔδεισαν Ἰλλυριοὶ καὶ Παίονες καὶ Θρᾷκες καὶ Σκύθαι, τοῦτον οἱ τὴν Ἀσίαν
+οἰκοῦντες ἄνθρωποι ἐφ᾽ αὑτοὺς ὡρμῆσθαι πάντως ὑπέλαβον, τούτῳ [C]
+πολεμέσειν ἤδη περὶ τῆς αὑτῶν καὶ Πέρσαι παρεσκευάζοντο. ὁ δὲ μικρὰ μὲν
+ἐνόμιζεν εἶναι τὰ παρόντα καὶ πόνον οὐ πολὺν τῆς σῆς συνέσεως καὶ ῥώμης
+κρατῆσαι, τοὺς Ἰνδῶν δὲ ἐσκόπει πλούτους καὶ Περσῶν τὴν πολυτέλειαν·
+τοσοῦτον(164) αὐτῷ περιῆν ἀνοίας καὶ θράσους ἐκ μικροῦ παντελῶς περὶ τοὺς
+κατασκόπους πλεονεκτέματος, οὓς ἀφυλάκτους ὅλῃ τῇ στρατιᾷ λοχήσας
+ἔκτεινεν. οὕτω τὸ πράττειν εὖ παρὰ τὴν ἀξίαν ἀρχὴ πολλάκις γέγονε τοῖς
+ἀνοήτοις μειζόνων συμφορῶν. [D] ἀρθεὶς γὰρ ὁ δείλαιος ὑπὸ τῆς εὐτυχίας
+ταύτης μετέωρος κατέλιπε μὲν τὰ προκείμενα τῆς Ἰταλίας ἐρυμνὰ χωρία, ἐς
+Νωρικοὺς δὲ καὶ Παίονας ἀφυλάκτως ᾔει, δεῖν αὑτῷ τάχους, ἀλλ᾽ οὐχ ὅπλων
+οὐδὲ ἀνδρείας οἰόμενος.
+
+(I need not mention all the usurper’s offences against the community and
+against individuals. He assassinated his own master. For he had actually
+been the slave of the murdered emperor’s ancestors, a miserable remnant
+saved from the spoils of Germany. And then he aimed at ruling over us, he
+who had not even the right to call himself free, had you not granted him
+the privilege. Those in command of the legions he imprisoned and put to
+death, while to the common soldiers he behaved with such abject servility
+and deference that he ruined their discipline. Then he enacted those fine
+laws of his, a property tax of fifty per cent., and threatened the
+disobedient with death, while any slave who pleased might inform against
+his master. Then he compelled those who did not want it to purchase the
+imperial property. But time would fail me were I to tell of all his crimes
+and of the vast proportions that his tyranny had assumed. As for the
+armament which he had collected to use against the barbarians but actually
+employed against us, who could give you an adequate report of its
+strength? There were Celts and Galatians(165) who had seemed invincible
+even to our ancestors, and who had so often like a winter torrent that
+sweeps all before it,(166) poured down on the Italians and Illyrians, and,
+following up their repeated victories on the field of battle, had even
+invaded Asia, and then became our subjects because they had no choice.
+They had been enrolled in the ranks of our armies and furnished levies
+that won a brilliant reputation, being enlisted by your ancestors, and,
+later, by your father. Then, since they enjoyed the blessings of long‐
+continued peace, and their country increased in wealth and population,
+they furnished your brothers with considerable levies, and finally, by
+compulsion, not choice, they all in a body took part in the usurper’s
+campaign. The most enthusiastic of his followers were, in virtue of their
+ties of kinship, the Franks and Saxons, the most warlike of the tribes who
+live beyond the Rhine and on the shores of the western sea. And since
+every city and every fortified place on the banks of the Rhine was shorn
+of its garrison, that whole region was left with no defence against the
+barbarians, and all that splendidly organised army was despatched against
+us. Every town in Galatia(167) was like a camp preparing for war. Nothing
+was to be seen but weapons of war and forces of cavalry, infantry,
+archers, and javelin men. When these allies of the usurper began to pour
+into Italy from all quarters and there joined the troops who had been
+enrolled long before, there was no one so bold as not to feel terror and
+dismay at the tempest that threatened.(168) It seemed to all as though a
+thunderbolt had fallen from the Alps, a bolt that no action could avert,
+no words describe. It struck terror into the Illyrians, the Paeonians, the
+Thracians, the Scythians; the dwellers in Asia believed it was directed
+entirely against themselves, and even the Persians began to get ready to
+oppose it in their country’s defence. But the usurper thought his task was
+easy, and that he would have little difficulty in baffling your wisdom and
+energy, and already fixed his covetous gaze on the wealth of India and the
+magnificence of Persia. To such an excess of folly and rashness had he
+come, and after a success wholly insignificant, I mean the affair of the
+scouts whom, while they were unprotected by the main army, he ambushed and
+cut in pieces. So true it is that when fools meet with undeserved
+success(169) they often find it is but the prelude to greater misfortunes.
+And so, elated by this stroke of luck, he left the fortified posts that
+protected the Italian frontier, and marched towards the Norici and the
+Paeonians, taking no precautions, because he thought that speed would
+serve him better than force of arms or courage.)
+
+Ὃ δὴ καταμαθὼν ἐπανῆγες ἀπὸ τῶν δυσχωριῶν τὸ στράτευμα, εἵπετο δὲ ἐκεῖνος,
+διώκειν, οὐχὶ δὲ καταστρατηγεῖσθαι νομίσας, ἕως εἰς τὴν εὐρυχωρίαν ἄμφω
+κατέστητε. τῶν πεδίων δὲ τῶν πρὸ τῆς Μύρσης ὀφθέντων, [36] ἐτάττοντο μὲν
+ἐπὶ κέρως(170) ἱππεῖς ἑκατέρου πεζοί τε ἐν μέσῳ· ἔχων δὲ αὐτός, ὦ βασιλεῦ,
+τὸν ποταμὸν ἐν δεξιᾷ, τῷ λαιῷ τοὺς πολεμίους ὑπερβαλλόμενος ἐτρέψω μὲν
+εὐθέως καὶ διέλυσας τὴν φάλαγγα οὐδὲ τὴν ἀρχὴν συγκειμένην ὀρθῶς, ἅτε
+ἀνδρὸς ἀπείρου πολέμων καὶ στρατηγίας αὐτὴν κοσμήσαντος. ὁ δὲ τέως διώκειν
+ὑπολαμβάνων, οὐδὲ ἐς χεῖρας ἀφικόμενος, [B] ἔφευγε καρτερῶς ἐκπλαγεὶς τὸν
+κτύπον τῶν ὅπλων, οὐδὲ τὸν ἐνυάλιον παιᾶνα τῶν στρατοπέδων ἐπαλαλαζόντων
+ἀδεῶς ἀκούων. διαλυθείσης δὲ οἱ στρατιῶται τῆς τάξεως συνιστάμενοι κατὰ
+λόχους πάλιν τὸν ἀγῶνα συνέβαλον, αἰσχυνόμενοι μὲν ὀφθῆναι φεύγοντες καὶ
+τὸ τέως ἄπιστον ἅπασιν ἀνθρώποις ἐφ᾽ αὑτῶν δεῖξαι συμβαῖνον, στρατιώτην
+Κελτόν, στρατιώτην ἐκ Γαλατίας τὰ νῶτα τοῖς πολεμίοις δείξαντα. [C] οἱ
+βάρβαροι δὲ τὴν ἐπάνοδον ἀπεγνωκότες, εἰ πταίσειαν, ἢ κρατεῖν ἢ θνήσκειν
+δράσαντές τι δεινὸν τοὺς πολεμίους ἠξίουν. τοῖς μὲν οὖν ξὺν τῷ τυράννῳ
+τοσοῦτον περιῆν θράσους(171) πρὸς τὰ δεινὰ καὶ τοῦ χωρεῖν ὁμόσε πολλὴ
+προθυμία.
+
+(The moment that you learned this, you led your army out of the narrow and
+dangerous passes, and he followed in pursuit, as he thought, unaware that
+he was being outgeneralled, until you both reached open country. When the
+plains before Myrsa(172) were in sight, the cavalry of both armies were
+drawn up on the wings, while the infantry formed the centre. Then your
+Majesty kept the river on your right, and, outflanking the enemy with your
+left, you at once turned and broke his phalanx, which indeed had from the
+first the wrong formation, since it had been drawn up by one who knew
+nothing of war or strategy. Then he who so far had thought he was the
+pursuer did not even join battle, but took to headlong flight, dismayed by
+the clash of weapons; he could not even listen without trembling when the
+legions shouted their battle‐song. His ranks had been thrown into
+disorder, but the soldiers formed into companies and renewed the battle.
+For they disdained to be seen in flight, and to give an example in their
+own persons of what had hitherto been inconceivable to all men, I mean a
+Celtic or Galatian(173) soldier turning his back to the enemy. The
+barbarians too, who, if defeated, could not hope to make good their
+retreat, were resolved either to conquer, or not to perish till they had
+severely punished their opponents. Just see the extraordinary daring of
+the usurper’s troops in the face of dangers and their great eagerness to
+come to close quarters!)
+
+Οἱ δὲ τῶν ὅλων κρατήσαντες, αἰδούμενοι μὲν ἀλλήλους καὶ τὸν βασιλέα,
+παροξυνόμενοι δὲ ὐπὸ τῶν πάλαι κατορθωμάτων καὶ τῶν ἐν χερσὶ λαμπρῶν καὶ
+τέως ἀπίστων ἔργων, τέλος [D] ἄξιον τοῖς προϋπηργμένοις ἐπιθεῖναι
+φιλοτιμούμενοι πάντα ὑπέμενον ἡδέως πόνον καὶ κίνδυνον. ὥσπερ οὖν ἄρτι τῆς
+παρατάξεως ἀρχομένης, συνιόντες πάλιν ἔργα τόλμης ἀπεδείκνυντο καὶ θυμοῦ
+γενναῖα, οἱ μὲν ὠθούμενοι περὶ τοῖς ξίφεσιν, ἄλλοι δὲ λαμβανόμενοι τῶν
+ἀσπίδων, καὶ τῶν ἱππέων ὁπόσους ἵπποι τρωθέντες ἀπεσείοντο πρὸς τοὺς
+ὁπλίτας μετεσκευάζοντο. ταῦτα ἔδρων οἱ ξὺν τῷ τυράννῳ τοῖς πεζοῖς
+ἐπιβρέσαντες· καὶ ἦν ὁ πόλεμος ἐξ ἴσης, ἕως οἱ θωρακοφόροι καὶ τὸ λοιπὸν
+τῶν ἱππέων πλῆθος, [37] οἱ μὲν ἐκ τόξων βάλλοντες, ἄλλοι δὲ ἐπελαύνοντες
+τοὺς ἵππους, πολλοὺς μὲν ἔκτεινον, ἐδίωκον δὲ ἅπαντας καρτερῶς, τινὰς μὲν
+πρὸς τὸ πεδίον ὡρμηκότας φεύγειν, ὧν ἡ νὺξ ὀλίγους ἀπέσωσε μόλις, τὸ
+λοιπὸν δὲ ἐς τὸν ποταμὸν κατηνέχθη, καθάπερ βοῶν ἢ βοσκημάτων ἀγέλη
+συνελαυνόμενοι. τοσαῦτα ἐκεῖνο τὸ στράτευμα τῆς τοῦ τυράννου δειλίας,
+οὐδὲν ἐκεῖνον ὀνῆσαν ἐκ τῆς [B] ἀνδρείας τῆς αὑτοῦ, μάτην ἀπέλαυσε.
+
+(Our men, on the other hand, had so far carried all before them and were
+anxious to retain the good opinion of their comrades and of the Emperor,
+and were moreover stimulated by their successes in the past and by the
+almost incredible brilliance of their exploits in this very engagement,
+and, ambitious as they were to end the day as gloriously as they had begun
+it, cheerfully encountered toil and danger. So they charged again as
+though the battle had only just begun, and gave a wonderful display of
+daring and heroism. For some hurled themselves full on the enemy’s swords,
+or seized the enemy’s shields, others, when their horses were wounded and
+the riders thrown, at once transformed themselves into hoplites. The
+usurper’s army meanwhile did the same and pressed our infantry hard.
+Neither side gained the advantage, till the cuirassiers by their archery,
+aided by the remaining force of cavalry, who spurred on their horses to
+the charge, had begun to inflict great loss on the enemy, and by main
+force to drive the whole army before them. Some directed their flight to
+the plain, and of these a few were saved just in time by the approach of
+night. The rest were flung into the river, crowded together like a herd of
+oxen or brute beasts. Thus did the usurper’s army reap the fruits of his
+cowardice, while their valour availed him nothing.)
+
+Τρόπαιον δὲ ἀνέστησας ἐπὶ τῇ νίκῃ τοῦ πατρῴου λαμπρότερον. ὁ μὲν γὰρ τοὺς
+τέως ἀμάχους δοκοῦντας ἄγων ἐκράτει γέροντος δυστυχοῦς· σὺ δὲ ἡβῶσαν καὶ
+ἀκμάζουσαν οὐ τοῖς κακοῖς μόνον οἷς ἔδρα, τῇ νεότητι δὲ πλέον, τὴν
+τυραννίδα παρεστήσω, τοῖς ὑπὸ σοῦ παρασκευασθεῖσι στρατοπέδοις
+παραταξάμενος. τίς γὰρ εἰπεῖν ἔχει τῶν πρόσθεν αὐτοκρατόρων ἱππικὴν
+δύναμιν καὶ σκευὴν τῶν [C] ὅπλων τοιαύτην ἐπινοήσαντα καὶ μιμησάμενον; ᾗ
+πρῶτος αὐτὸς ἐγγυμνασάμενος διδάσκαλος ἐγένου τοῖς ἄλλοις ὅπλων χρήσεως
+ἀμάχου. ὑπὲρ ἧς εἰπεῖν τολμήσαντες πολλοὶ τῆς ἀξίας διήμαρτον, ὥσθ᾽ ὅσοι
+τῶν λόγων ἀκούσαντες ὕστερον ἰδεῖν ηὐτύχησαν τὰς ἀκοὰς σαφῶς ἀπιστοτέρας
+ἔγνωσαν εἶναι τῶν ὀμμάτων. ἄπειρον γὰρ ἦγες(174) ἱππέων πλῆθος, καθάπερ
+ἀνδριάντας ἐπὶ τῶν ἵππων ὀχουμένους, οἷς συνήρμοστο τὰ μέλη κατὰ μίμησιν
+τῆς ἀνθρωπίνης φύσεως· [D] ἀπὸ μὲν τῶν ἄκρων καρπῶν ἐς τοὺς ἀγκῶνας,
+ἐκεῖθεν δὲ ἐπὶ τοὺς ὤμους, καὶ ὁ θώραξ ἐκ(175) τμημάτων κατὰ τὸ στέρνον
+καὶ τὰ νῶτα συναρμοζόμενος, τὸ κράνος αὐτῷ προσώπῳ σιδηροῦν ἐπικείμενον
+ἀνδριάντος λαμπροῦ καὶ στίλβοντος παρέχει τὴν ὄψιν, ἐπεὶ μηδὲ κνῆμαι καὶ
+μηροὶ μηδὲ ἄκροι πόδες τῆς σκευῆς ταύτης ἔρημοι λείπονται. συναρμοζομένων
+δὲ αὐτῶν τοῖς θώραξι διά τινων ἐκ κρίκου λεπτοῦ πεποιημένων οἱονεὶ
+ὑφασμάτων οὐδὲν ἂν ὀφθείη τοῦ σώματος γυμνὸν μέρος, ἅτε καὶ τῶν χειρῶν
+[38] τοῖς ὑφάσμασι τούτοις σκεπομένων πρὸς τὸ καὶ καμπτομένοις
+ἐπακολουθεῖν τοῖς δακτύλοις. ταῦτα ὁ λόγος παραστῆσαι μὲν σαφῶς ἐπιθυμεῖ,
+ἀπολειπόμενος δὲ θεατὰς τῶν ὅπλων τοὺς μαθεῖν τι πλέον ἐθέλοντας, οὐχὶ δὲ
+ἀκροατὰς τῆς ὑπὲρ αὐτῶν διηγήσεως ἀξιοῖ γενέσθαι.
+
+(The trophy that you set up for that victory was far more brilliant than
+your father’s. He led an army that had always proved itself invincible,
+and with it conquered a miserable old man.(176) But the tyranny that you
+suppressed was flourishing and had reached its height, partly through the
+crimes that had been committed, but still more because so many of the
+youth were on that side, and you took the field against it with legions
+that had been trained by yourself. What emperor can one cite in the past
+who first planned and then reproduced so admirable a type of cavalry, and
+such accoutrements? First you trained yourself to wear them, and then you
+taught others how to use such weapons so that none could withstand them.
+This is a subject on which many have ventured to speak, but they have
+failed to do it justice, so much so that those who heard their
+description, and later had the good fortune to see for themselves, decided
+that their eyes must accept what their ears had refused to credit. Your
+cavalry was almost unlimited in numbers and they all sat their horses like
+statues, while their limbs were fitted with armour that followed closely
+the outline of the human form. It covers the arms from wrist to elbow and
+thence to the shoulder, while a coat of mail protects the shoulders, back
+and breast. The head and face are covered by a metal mask which makes its
+wearer look like a glittering statue, for not even the thighs and legs and
+the very ends of the feet lack this armour. It is attached to the cuirass
+by fine chain‐armour like a web, so that no part of the body is visible
+and uncovered, for this woven covering protects the hands as well, and is
+so flexible that the wearers can bend even their fingers.(177) All this I
+desire to represent in words as vividly as I can, but it is beyond my
+powers, and I can only ask those who wish to know more about this armour
+to see it with their own eyes, and not merely to listen to my
+description.)
+
+Ἡμεῖς δὲ ἐπειδὴ τὸν πρῶτον πόλεμον διεληλύθαμεν, ληγούσης ἤδη τῆς ὀπώρας,
+[B] ἆρ᾽ ἐνταῦθα τὴν διήγησιν πάλιν ἀφήσομεν; ἢ πάντως τὸ τέλος ἁποδοῦναι
+τῶν ἔργων τοῖς ποθοῦσιν(178) ἄξιον; ἐπέλαβε μὲν ὁ χειμὼν καὶ παρέσχε
+διαφυγεῖν τῆν τιμωρίαν τὸν τύραννον. κηρύγματα δὲ ἦν λαμπρὰ καὶ βασιλικῆς
+ἄξια μεγαλοψυχίας· ἄδεια δὲ πᾶσιν ἐδίδοτο τοῖς ταξαμένοις μετὰ τοῦ
+τυράννου, πλὴν εἴ τις ἀνοσίων ἐκείνῳ φόνων ἐκοινώνει· ἀπελάμβανον τὰς
+οἰκίας ἅπαντες καὶ τὰ χρήματα καὶ πατρίδας οἱ μηδὲ ὄψεσθαί τι τῶν φιλτάτων
+αὐτοῖς ἐλπίζοντες. [C] ὑπεδέχου τὸ ναυτικὸν ἐκ τῆς Ἰταλίας ἐπανερχόμενον,
+πολλοὺς ἐκεῖθεν πολίτας κατάγον φεύγοντας οἶμαι τὴν τῶν τυράννων ὠμότητα.
+ἐπεὶ δὲ ὁ καιρὸς ἐκάλει στρατεύεσθαι, πάλιν ἐφειστήκεις δεινὸς τῷ τυράννῳ.
+ὁ δὲ προυβάλλετο τὰς Ἰταλῶν δυσχωρίας, καὶ τοῖς ὄρεσι τοῖς ἐκεῖ καθάπερ
+θηρίον ἐναποκρύψας τὰς δυνάμεις αὐτὸς οὐδὲ ὑπαίθριος ἐτόλμα στρατεύειν.
+[D] ἀναλαβὼν δὲ ἁὑτὸν εἰς τὴν πλησίον πόλιν τρυφῶσαν καὶ πολυτελῆ, ἐν
+πανηγύρεσι καὶ τρυφαῖς ἔτριβε τὸν χρόνον, ἀρκέσειν μὲν αὑτῷ πρὸς σοτηρίαν
+τῶν ὀρῶν τὴν δυσχωρίαν μόνον οἰόμενος. ἀκόλαστος δὲ ὢν φύσει κερδαίνειν
+ᾤετο τὸ χαρίζεσθαι ταῖς ἐπιθυμίαις ἐν τοσούτοις κακοῖς, δῆλός τε ἦν λίαν
+πεπιστευκὼς ἀσφαλῶς αὐτῷ τὰ παρόντα ἔχειν, ἀποτειχιζομένης ἐν κύκλῳ τῆς
+Ἰταλίας τοῖς ὄρεσι, [39] πλὴν ὅσον ἐξ ἡμισείας ἡ θάλασσα τεναγώδης οὖσα
+καὶ τοῖς Αἰγυπτίων ἕλεσιν ἐμφερὴς ἄβατον καὶ νηίτῃ στρατῷ πολεμίων ἀνδρῶν
+καθίστησιν. ἀλλ᾽ ἔοικεν οὐδὲ ἓν ᾑ φύσις πρὸς ἀνδρὸς ἀρετὴν καὶ σωφροσύνην
+τοῖς ἀκολάστοις καὶ δειλοῖς ἔρυμα μηχανήσασθαι, πάντα ὑποχωρεῖν φρονήσει
+μετὰ ἀνδρείας ἐπιούσῃ παρασκευάζουσα· πάλαι τε ἡμῖν ἐξηῦρε τὰς τέχνας, [B]
+δι᾽ ὧν εἰς εὐπορίαν τῶν τέως δοξάντων ἀπόρων κατέστημεν, καὶ ἐπὶ τῶν καθ᾽
+ἕκαστον ἔργων τὸ πολλοῖς ἀδύνατον εἶναι φαινόμενον(179) ἐπιτελούμενον πρὸς
+ἀνδρὸς σώφρονος. ὃ δὴ καὶ τότε τοῖς ἔργοις, ὦ βασιλεῦ, δείξας εἰκότως ἂν
+ἀποδέχοιο τοὺς ἐπ᾽ αὐτῷ λόγους.
+
+(Now that I have told the story of this first campaign, which was fought
+at the end of the autumn, shall I here break off my narrative? Or is it
+altogether unfair to withhold the end and issue of your achievements from
+those who are eager to hear? Winter overtook us and gave the usurper a
+chance to escape punishment. Then followed a splendid proclamation worthy
+of your imperial generosity. An amnesty was granted to those who had taken
+sides with the usurper, except when they had shared the guilt of those
+infamous murders. Thus they who had never hoped even to see again anything
+that they held dear, recovered their houses, money, and native land. Then
+you welcomed the fleet which arrived from Italy bringing thence many
+citizens who, no doubt, had fled from the usurper’s savage cruelty. Then
+when the occasion demanded that you should take the field, you again
+menaced the usurper. He however took cover in the fastnesses of Italy and
+hid his army away there in the mountains, wild‐beast fashion, and never
+even dared to carry on the war beneath the open heavens. But he betook
+himself to the neighbouring town(180) which is devoted to pleasure and
+high living, and spent his time in public shows and sensual pleasures,
+believing that the impassable mountains alone would suffice for his
+safety. Moreover, intemperate as he was by nature, he thought it clear
+gain to be able to indulge his appetites at so dangerous a crisis, and he
+evidently placed too much confidence in the safety of his position,
+because the town is cut off from that part of Italy by a natural rampart
+of mountains, except the half that is bounded by a shoaling sea, which
+resembles the marshes of Egypt and makes that part of the country
+inaccessible even to an invading fleet. It seems however as though nature
+herself will not devise any safeguard for the sensual and cowardly against
+the temperate and brave, for when prudence and courage advance hand in
+hand she makes everything give way before them. Long since she revealed to
+us those arts through which we have attained an abundance of what was once
+thought to be unattainable, and in the field of individual effort we see
+that what seemed impossible for many working together to achieve can be
+accomplished by a prudent man. And since by your own actions you
+demonstrated this fact it is only fair, O my Emperor, that you should
+accept my words to that effect.)
+
+Ἐστράτευες μὲν γὰρ αὐτὸς ὑπαίθριος, καὶ ταῦτα πλησίον παρούσης πόλεως οὐ
+φαύλης, τοῖς στρατευομένοις δὲ οὐκ ἐξ ἐπιτάγματος τὸ πονεῖν καὶ
+κινδυνεύειν, ἐξ ὧν δὲ αὐτὸς ἔδρας παρεγγυῶν· ἄτραπον μὲν ἐξηῦρες ἄγνωστον
+τοῖς πᾶσι, πέμψας [C] δὲ ἀξιόμαχον τῆς δυνάμεως ἁπάσης ὁπλιτῶν μοῖραν,
+εἶτα ἐπειδὴ σαφῶς ἔγνως αὐτοὺς τοῖς πολεμίοις ἐφεστῶτας, αὐτὸς ἀναλαβὼν
+ἦγες τὸ στράτευμα, καὶ κύκλῳ περιέχων πάντων ἐκράτησας. ταῦτα ἐδρᾶτο πρὸ
+τῆς ἕω, ἤγγελτο δὲ πρὸ μεσημβρίας τῷ τυράννῳ ἁμίλλαις ἱππικαῖς καὶ
+πανηγύρει προσκαθημένῳ καὶ τῶν παρόντων οὐδὲν ἐλπίζοντι. [D] τίς μὲν οὖν
+γέγονεν ἐκ τίνος, καὶ ποταπὴν γνώμην εἶχεν ὑπὲρ τῶν παρόντων, καὶ ὅπως
+ἐκλιπὼν ἔφυγε τὴν πόλιν καὶ τὴν Ἰταλίαν πᾶσαν, τοὺς φόνους καὶ τὰς πρόσθεν
+ἀδικίας ἐκκαθαιρόμενος, οὐ τοῦ παρόντος ἂν εἴη λόγου διηγεῖσθαι. ἔμελλε δὲ
+βραχείας ἀνοκωχῆς τυχὼν οὐδέν τι μεῖον τῶν ἔμπροσθεν δράσειν. οὕτως οὐδὲν
+πρὸς πονηρίαν ψυχῆς ἄνθρωπος ἀνόσιος(181) ἐξηῦρε καθάρσιον διὰ τοῦ
+σώματος. ἀφικόμενος γὰρ εῖς Γαλατίαν ὁ χρηστὸς οὑτοσὶ καὶ νόμιμος [40]
+ἄρχων τοσοῦτον αὐτοῦ γέγονε χαλεπώτερος, ὡς, εἴ τις πρότερον αὐτὸν
+διαφυγὼν ἐλελήθει τιμωρίας τρόπος ὠμότατος, τοῦτον ἐξευρὼν θέαμα
+κεχαρισμένον αὑτῷ τὰς τῶν ἀθλίων πολιτῶν παρεῖχε συμφοράς· ἅρματος ζῶντας
+ἐκδήσας καὶ μεθεὶς φέρεσθαι τοῖς ἡνιόχοις ἕλκειν ἂν ἐκέλευεν, αὐτὸς
+ἐφεστηκὼς καὶ θεώμενος τὰ δρώμενα· καί τισι τοιούτοις ἑτέροις αὑτὸν
+ψυχαγωγῶν τὸν πάντα διετέλει χρόνον, ἕως [B] αὐτὸν καθάπερ Ὀλυμπιονίκης
+περὶ τῷ τρίτῳ παλαίσματι καταβαλὼν δίκην ἐπιθεῖναι τῶν τετολμημένων ἀξίαν
+κατηνάγκασας ὤσαντα διὰ τῶν στέρνων τὸ αὐτὸ ξίφος, ὃ πολλῶν πολιτῶν ἐμίανε
+φόνῳ. ταύτης ἐγὼ τῆς νίκης(182) ἀμείνω καὶ δικαιοτέραν οὔποτε γενέσθαι
+φημὶ οὐδὲ ἐφ᾽ ᾗ μᾶλλον τὸ κοινὸν τῶν ἀνθρώπων ηὐφράνθη γένος, τοσαύτης
+ὠμότητος καὶ πικρίας ἀφεθὲν ὄντως ἐλεύθερον, εὐνομίᾳ δὲ ἤδη γανύμενον, ἧς
+τέως [C] ἀπολαύομεν καὶ ἀπολαύσαιμέν γε ἐπὶ πλέον, ὦ πάντα ἀγαθὴ πρόνοια.
+
+(For you conducted the campaign under the open skies, and that though
+there was a city of some importance near at hand, and moreover you
+encouraged your men to work hard and to take risks, not merely by giving
+orders, but by your own personal example. You discovered a path hitherto
+unknown to all, and you sent forward a strong detachment of hoplites
+chosen from your whole army; then when you had ascertained that they had
+come up with the enemy, you led forward your army in person, surrounded
+them, and defeated his whole force. This happened before dawn, and before
+noon the news was brought to the usurper. He was attending a horse‐race at
+a festival, and was expecting nothing of what took place. How his attitude
+changed, what was his decision about the crisis, how he abandoned the town
+and in fact all Italy, and fled, thus beginning to expiate his murders and
+all his earlier crimes, it is not for this speech to relate. Yet though
+the respite he gained was so brief, he proceeded to act no less wickedly
+than in the past. So true is it that by the sufferings of the body alone
+it is impossible for the wicked to cleanse their souls of evil. For when
+he reached Galatia,(183) this ruler who was so righteous and law‐abiding,
+so far surpassed his own former cruelty that he now bethought himself of
+all the ruthless and brutal modes of punishment that he had then
+overlooked, and derived the most exquisite pleasure from the spectacle of
+the sufferings of the wretched citizens. He would bind them alive to
+chariots and, letting the teams gallop, would order the drivers to drag
+them along while he stood by and gazed at their sufferings. In fact he
+spent his whole time in amusements of this sort, until, like an Olympic
+victor, you threw him in the third encounter(184) and forced him to pay a
+fitting penalty for his infamous career, namely to thrust into his own
+breast that very sword which he had stained with the slaughter of so many
+citizens.(185) Never, in my opinion, was there a punishment more suitable
+or more just than this, nor one that gave greater satisfaction to the
+whole human race, which was now really liberated from such cruelty and
+harshness, and at once began to exult in the good government that we enjoy
+to this day. Long may we continue to enjoy it, O all‐merciful Providence!)
+
+Ἐμοὶ δὲ ποθοῦντι μὲν ἐπεξελθεῖν ἅπασι τοῖς σοι πραχθεῖσιν, ἀπολειπομένῳ δὲ
+συγγνώμην εἰκότως, ὦ μέγιστε βασιλεῦ, παρέξεις, εἰ μήτε τῶν ἀποστόλων τῶν
+ἐπὶ Καρχηδόνα μνημονεύοιμι ἀπό τε Αἰγύπτου παρασκευασθέντων καὶ ἐξ(186)
+Ἰταλίας ἐπ᾽ αὐτὴν πλευσάντων, μήτε ὡς τῶν Πυρηναίων ὀρῶν ἐκράτησας ναυσὶν
+ἐκπέμψας ἐπ᾽ αὐτὰ στράτευμα, μήτε τῶν [D] ἔναγχός σοι πολλάκις πρὸς τοὺς
+βαρβάρους πραχθέντων, μήτ᾽ εἴ τι τοιοῦτον ἕτερον τῶν πάλαι γεγονὸς λέληθε
+τοὺς πολλούς. ἐπεὶ καὶ τὴν Ἀντιόχου πόλιν ἑαυτὴν σοῦ(187) ἐπώνυμον
+ἐπονομάζουσαν ἀκούω πολλάκις. ἔστι μὲν γὰρ διὰ τὸν κτίσαντα, πλουτεῖ δὲ
+ἤδη καὶ πρὸς ἅπασαν εὐπορίαν ἐπιδέδωκε διὰ σὲ λιμένας εὐόρμους τοῖς
+καταίρουσι παρασχόντα· τέως δὲ οὐδὲ παραπλεῖν ἀσφαλὲς οὐδὲ ἀκίνδυνον
+ἐδόκει· [41] οὕτως ἦν πάντα σκοπέλων τινῶν καὶ πετρῶν ὑφάλων ἀνάπλεα τῆς
+θαλάσσης τῆσδε πρὸς ταῖς ᾐόσι. στοὰς δὲ καὶ κρήνας καὶ ὅσα τοιαῦτα παρὰ
+τῶν ὑπάρχων διὰ σὲ γέγονεν οὐδὲ ὀνομάζειν ἄξιον. ὁπόσα δὲ τῇ πατρῴᾳ πόλει
+προστέθεικας, τεῖχος μὲν αὐτῇ κύκλῳ περιβαλὼν ἀρξάμενον τότε, τὰ δοκοῦντα
+δὲ οὐκ ἀσφαλῶς ἔχειν(188) τῶν οἰκοδομημάτων εἰς ἀθάνατον ἀσφάλειαν
+κατατιθεῖς, τίς ἂν ἀπαριθμήσαιτο; [B] ἐπιλείψει με τούτων ἕκαστον ὁ χρόνος
+διηγούμενον.
+
+(I would fain recite every single one of your achievements, but you will
+with reason pardon me, most mighty Emperor, if I fall short of that
+ambition and omit to mention the naval armament against Carthage which was
+equipped in Egypt and set sail from Italy to attack her, and also your
+conquest of the Pyrenees, against which you sent an army by sea, and your
+successes against the barbarians, which of late have been so frequent, and
+all such successes in the past as have not become a matter of common
+knowledge. For example, I often hear that even Antioch now calls herself
+by your name. Her existence she does indeed owe to her founder,(189) but
+her present wealth and increase in every sort of abundance she owes to
+you, since you provided her with harbours that offer good anchorage for
+those who put in there. For till then it was considered a dangerous risk
+even to sail past Antioch; so full were all the waters of that coast, up
+to the very shores, of rocks and sunken reefs. I need not stop to mention
+the porticoes, fountains, and other things of the kind that you caused to
+be bestowed on Antioch by her governors. As to your benefactions to the
+city of your ancestors,(190) you built round it a wall that was then only
+begun, and all buildings that seemed to be unsound you restored and made
+safe for all time. But how could one reckon up all these things? Time will
+fail me if I try to tell everything separately.)
+
+Σκοπεῖν δὲ ὑπὲρ ἁπάντων ἄξιον ἤδη τῶν ῥηθέντων, εἰ μετὰ ἀρετῆς καὶ τῆς
+βελτίστης ἕξεως ἅπαντα γέγονε· τούτῳ γὰρ ἤδη καὶ τῶν λόγων ἀρχόμενος
+μάλιστα προσέχειν τὸν νοῦν ἠξίουν. οὐκοῦν τῷ πατρὶ μὲν εὐσεβῶς καὶ
+φιλανθρώπως ὅπως προσηνέχθης, ὁμονοῶν δὲ πρὸς τοὺς ἀδελφοὺς διετέλεσας τὸν
+ἅπαντα χρόνον, ἀρχόμενος μὲν προθύμως, [C] συνάρχων δὲ ἐκείνοις σωφρόνως,
+πάλαι τε εἴρηται καὶ νῦν ἀξιούσθω μνήμης. τοῦτο δὲ ὅστις μικρᾶς ἀρετῆς
+ἔργον ὑπέλαβεν Ἀλέξανδρον τὸν Φιλίππου καὶ Κῦρον τὸν Καμβύσου σκοπῶν
+ἐπαινείτω. ὁ μὲν γὰρ μειράκιον ἔτι κομιδῇ νέον δῆλος ἦν τοῦ πατρὸς οὐκ
+ἀνεξόμενος ἄρχοντος, ὁ δὲ ἀφείλετο τὴν ἀρχὴν τὸν πάππον. καὶ ταῦτα οὐδείς
+ἐστιν οὕτως(191) ἠλίθιος, ὅστις οὐκ οἴεταί σε,(192) μηδὲν ἐκείνων
+μεγαλοψυχίᾳ καὶ τῇ πρὸς τὰ καλὰ φιλοτιμίᾳ λειπόμενον, οὕτως ἐγκρατῶς καὶ
+σωφρόνως [D] τῷ πατρὶ καὶ τοῖς ἀδελφοῖς προσενηνέχθαι. παρασχούσης γὰρ τῆς
+τύχης τὸν καιρὸν, ἐν ᾧ τῆς ἁπάντων ἡγεμονίας ἐχρῆν μεταποιηθῆναι, πρῶτος
+ὡρμήθης, πολλῶν ἀπαγορευόντων καὶ πρὸς τἀναντία ξυμπείθειν ἐπιχειρούντων·
+ῥᾷστα δὲ καὶ πρὸς ἀσφάλειαν τὸν ὲν χερσὶ πόλεμον διοικησάμενος ἐλευθεροῦν
+ἔγνως τῆς ἀρχῆς τὰ κατειλημμένα, [42] δικαιοτάτην μὲν καὶ οἵαν οὔπω
+πρόσθεν ἔλαβε πρόφασιν πόλεμος τῆς πρὸς ἐκείνους ἔχθρας τιθέμενος. οὐδὲ
+γὰρ ἐμφύλιον ἄξιον προσαγορεύειν τὸν πόλεμον, οὗ βάρβαρος ἦν ἡγεμὼν ἑαυτὸν
+ἀναγορεύσας βασιλέα καὶ χειροτονήσας στρατηγόν. τῶν ἀδικημάτων δὲ τῶν
+ἐκείνου καὶ ὧν ἔδρασεν εἰς οἰκίαν τὴν σὴν οὐχ ἡδύ μοι πολλάκις μεμνῆσθαι.
+ἀνδρειοτέραν δὲ τ῀εσδε τῆς πράξεως τίς ἂν εἰπεῖν ἔχοι; ἐφ᾽ ἧς δῆλος μὲν
+[B] ἦν ἀποτυχόντι τῶν ἔργων ὁ(193) κίνδυνος· ὑπέμενες δὲ οὐδὲν κέρδους
+χάριν οὐδὲ κλέος ἀείμνηστον ἀντωνούμενος, ὑπὲρ οὗ καὶ ἀποθνήσκειν ἄνδρες
+ἀγαθοὶ πολλάκις τολμῶσιν, οἷον πρὸς ἀργύριον τὴν δόξαν τὰς ψυχὰς
+ἀποδιδόμενοι, οὐδὲ μὴν δι᾽ ἐπιθυμίαν ἀρχῆς μείζονος καὶ λαμπροτέρας, ὅτι
+μηδὲ νέῳ σοι τούτων ἐπιθυμῆσαι συνέβη, ἀλλ᾽ αὐτὸ τὸ καλὸν στέργων τῆς
+πράξεως πάντα ὑπομένειν ᾤου δεῖν πρὶν ἰδεῖν Ῥωμαίων βάρβαρον βασιλεύοντα
+καὶ νόμων κύριον καὶ [C] πολιτείας καθεστῶτα καὶ τὰς ὑπὲρ τῶν κοινῶν εὐχὰς
+ποιούμενον τὸν τοσούτοις ἀσεβήμασιν ἔνοχον καὶ φόνοις. τῆς παρασκευῆς δὲ
+αὐτῆς ἡ λαμπρότης καὶ τῶν ἀναλωμάτων τὸ μέγεθος τίνα οὐχ ἱκανὸν ἐκπλῆξαι;
+καίτον Ξέρξην μὲν ἀκούω τὸν τὴν Ἀσίαν ἐπὶ τοὺς Ἕλληνας ἐξαναστήσαντα
+χρόνον ἐτῶν οὐκ ἐλάσσονα δέκα πρὸς τὸν πόλεμον ἐκεῖνον παρασκευάζεσθαι,
+εἶτα ἐπαγαγεῖν πρὸς ταῖς χιλίαις τριήρεσι διακοσίας ἐκ τούτων αὐτῶν οἶμαι
+τῶν χωρίων, [D] ἐξ ὧν αὐτὸς ἐν οὐδὲ ὅλοις μησὶ δέκα ναυπηγησάμενος ἤγειρας
+τὸν στόλον, πλήθει νεῶν ἐκεῖνον ὑπερβαλλόμενος· τῇ τύχῃ δὲ οὐδὲ ἄξιον
+συμβαλεῖν οὐδὲ τοῖς ἔργοις.
+
+(The time has now come when it is proper to consider whether your career,
+so far as I have described it, is at every point in harmony with virtue
+and the promptings of a noble disposition. For to this, as I said at the
+beginning of my speech, I think it right to pay special attention. Let me
+therefore mention once more what I said some time ago, that to your father
+you were dutiful and affectionate, and that you constantly maintained
+friendly relations with your brothers, for your father you were ever
+willing to obey, and as the colleague of your brothers in the empire you
+always displayed moderation. And if anyone thinks this a trifling proof of
+merit, let him consider the case of Alexander the son of Philip, and Cyrus
+the son of Cambyses, and then let him applaud your conduct. For Alexander,
+while still a mere boy, showed clearly that he would no longer brook his
+father’s control, while Cyrus dethroned his grandfather. Yet no one is so
+foolish as to suppose that, since you displayed such modesty and self‐
+control towards your father and brothers, you were not fully equal to
+Alexander and Cyrus in greatness of soul and ambition for glory. For when
+fortune offered you the opportunity to claim as your right the empire of
+the world, you were the first to make the essay, though there were many
+who advised otherwise and tried to persuade you to the contrary course.
+Accordingly, when you had carried through the war that you had in hand,
+and that with the utmost ease and so as to ensure safety for the future,
+you resolved to liberate that part of the empire which had been occupied
+by the enemy, and the reason that you assigned for going to war was most
+just and such as had never before arisen, namely your detestation of those
+infamous men. Civil war one could not call it, for its leader was a
+barbarian who had proclaimed himself emperor and elected himself general.
+I dislike to speak too often of his evil deeds and the crimes that he
+committed against your house. But could anything be more heroic than your
+line of action? For should you fail in your undertaking the risk involved
+was obvious. But you faced it, and you were not bidding for gain, nay nor
+for undying renown, for whose sake brave men so often dare even to die,
+selling their lives for glory as though it were gold, nor was it from
+desire of wider or more brilliant empire, for not even in your youth were
+you ambitious of that, but it was because you were in love with the
+abstract beauty of such an achievement, and thought it your duty to endure
+anything rather than see a barbarian ruling over Roman citizens, making
+himself master of the laws and constitution and offering public prayers
+for the common weal, guilty as he was of so many impious crimes and
+murders. Who could fail to be dazzled by the splendour of your armament
+and the vast scale of your expenditure? And yet I am told that Xerxes,
+when he mustered all Asia against the Greeks, spent no less than ten years
+in preparing for that war. Then he set out with twelve hundred triremes,
+from the very spot, as I understand, where you gathered your fleet
+together, having built it in rather less than ten months, and yet you had
+more ships than Xerxes. But neither his fortune nor his achievements can
+properly be compared with yours.)
+
+Τὴν δὲ εἰς τὰ λοιπὰ δαπανήματα μεγαλοπρέπειαν μὴ πολὺ λίαν ἔργον ᾖ
+φράζειν, οὐδὲ ὁπόσα ταῖς πόλεσι πάλαι στερομέναις ἀπεδίδους ἀπαριθμούμενος
+ἐνοχλήσω τὰ νῦν. [43] πλουτοῦσι μὲν γὰρ ἅπασαι διὰ σὲ ἐπὶ τῶν(194)
+ἔμπροσθεν ἐνδεεῖς οὖσαι καὶ τῶν ἀναγκαίων, ἐπιδίδωσι δὲ τῶν ἰδίων ἕκαστος
+οἴκων διὰ τὰς κοινὰς τῶν πόλεων εὐετηρίας. ἀλλὰ τῶν εἰς τοὺς ἰδιώτας ἄξιον
+δωρεῶν μεμνῆσθαι, ἐλευθέριόν σε καὶ μεγαλόδωρον βασιλέα προσαγορεύοντα, ὃς
+πολλοῖς μὲν στερομένοις πάλαι τῶν αὑτῶν κτημάτων, τοῦ πατρῴου κλήρου
+συμφορᾷ περιπεπτωκότος ἐν δίκῃ καὶ παρὰ δίκην, ἐπειδὴ πρῶτον ἐγένου
+κύριος, [B] τοῖς μὲν καθάπερ δικαστὴς ἀγαθὸς τὰ τῶν ἔμπροσθεν ἁμαρτήματα
+διορθωσάμενος κυρίους εἶναι τῆς αὑτῶν οὐσίας παρέσχες, τοῖς δὲ ἐπιεικὴς
+κριτὴς γενόμενος ταῦτα μὲν ὧν ἀφῄρηντο πάλιν ἐχαρίσω, ἀρκεῖν οἰόμενος τὸ
+μῆκος τοῦ χρόνου πρὸς τιμωρίαν τοῖς παθοῦσιν· ὅσα δὲ αὐτὸς οἴκοθεν
+χαριζόμενος πλουσιωτέρους ἀπέθηνας πολλοὺς τῶν πάλαι δοξάντων ἐπὶ τῇ τῶν
+χρημάτων εὐπορίᾳ σεμνύνεσθαι, [C] τί χρὴ νῦν ὑπομιμνήσκοντα περὶ μικρὰ
+διατρίβειν δοκεῖν; ἄλλως τε καὶ πᾶσιν ὄντος καταφανοῦς, ὅτι μηδεὶς πώποτε
+πλὴν Ἀλεξάνδρου τοῦ Φιλίππου τοσαῦτα βασιλεῦς τοῖς αὑτοῦ φίλοις διανέμων
+ὤφθη. ἀλλὰ τοῖς μὲν ὁ τῶν φίλων πλοῦτος τῆς τῶν πολεμίων ῥώμης ὕποπτος
+ἐφάνη μᾶλλον καὶ φοβερώτερος, ἄλλοι δὲ τὴν τῶν ἀρχομένων εὐγένειαν
+ὑπιδόμενοι πάντα τρόπον τοὺς εὖ γεγονότας προπηλακίζοντες [D] ἢ καὶ
+ἀναιροῦντες ἄρδην τὰς οἰκίας κοινῇ μὲν ταῖς πόλεσι συμφορῶν, ἰδίᾳ δὲ
+αὑτοῖς ἀνοσίων ἔργων αἰτιώτατοι κατέστησαν. οὐκ ἀπέσχοντο δὲ ἤδη τινὲς
+τοῖς τοῦ σώματος ἀγαθοῖς, ὑγιείᾳ φημὶ καὶ κάλλει καὶ εὐεξίᾳ, βασκαίνοντες·
+ψυχῆς τε ἀρετὴν ἔν τινι τῶν πολιτῶν γενομένην οὐδὲ ἀκούειν ὑπέμενον, ἀλλ᾽
+ἦν ἀδίκημα τοῦτο, καθάπερ ἀνδροφονία καὶ κλοπὴ καὶ προδοσία, τὸ δοκεῖν
+ἀρετῆς μεταποιηθῆναι. [44] καὶ ταῦτα τυχὸν ἀληθῶς οὐ βασιλέων φήσει τις,
+πονηρῶν δὲ καὶ ἀνελευθέρων τυράννων ἔργα καὶ πράξεις. ἐκεῖνο δὲ ἤδη τὸ
+πάθος οὐ τῶν ἀνοήτων μόνον, ἀλλά τινων ἐπιεικῶν καὶ πρᾴων ἀνδρῶν ἁψάμενον,
+τὸ τοῖς φίλοις ἄχθεσθαι πλέον ἔχουσι(195) καὶ πολλάκις ἐλαττοῦν ἐθέλειν
+καὶ τῶν προσηκόντων αὐτοὺς ἀφαιρεῖσθαι, τίς ἐπὶ σοῦ λέγειν ἐτόλμησε; τοῦτο
+καὶ Κῦρόν φασι τὸν Πέρσην γάμβρον ὄντα βασιλέως παρὰ τοῦ κηδεστοῦ παθεῖν
+ἀχθομένου τῇ παρὰ τοῦ πλήθους εἰς τὸν ἄνδρα τιμῇ, καὶ ἀγησίλαος δὲ [B]
+δῆλος ἦν ἀχθόμενος τιμωμένῳ παρὰ τοῖς Ἴωσι Λυσάνδρῳ.
+
+(I fear that it is beyond my powers to describe the magnificence of your
+outlay for other purposes, nor will I risk being tedious by staying now to
+count up the sums you bestowed on cities that had long been destitute. For
+whereas, in the time of your predecessors, they lacked the necessaries of
+life, they have all become rich through you, and the general prosperity of
+each city increases the welfare of every private household in it. But it
+is proper that I should mention your gifts to private persons, and give
+you the title of a generous and open‐handed Emperor; for since there were
+many who long ago had lost their property, because, in some cases justly,
+in others unjustly, their ancestral estates had suffered loss, you had no
+sooner come into power, than like a just judge you set right in the latter
+cases the errors committed by men in the past, and restored them to the
+control of their property, while in the former cases you were a kindly
+arbiter, and granted that they should recover what they had lost, thinking
+that to have suffered so long was punishment enough. Then you lavished
+large sums from your privy purse, and increased the reputation for wealth
+of many who even in the past had prided themselves on their large incomes.
+But why should I remind you of all this and seem to waste time over
+trifles? Especially as it must be obvious to all that no king except
+Alexander the son of Philip was ever known to bestow such splendid
+presents on his friends. Indeed some kings have thought that the wealth of
+their friends gave more grounds for suspicion and alarm than did the
+resources of their enemies, while others were jealous of the aristocrats
+among their subjects, and therefore persecuted the well‐born in every
+possible way, or even exterminated their houses, and thus were responsible
+for the public disasters of their cities and, in private life, for the
+most infamous crimes. There were some who went so far as to envy mere
+physical advantages, such as health or good looks, or good condition. And
+as for a virtuous character among their subjects, they could not bear even
+to hear of it, but counted it a crime like murder or theft or treason to
+appear to lay claim to virtue. But perhaps someone will say, and with
+truth, that these were the actions and practices not of genuine kings but
+of base and contemptible tyrants. Nay, but that other malady which has
+been known to attack not only those who were irrational, but some even who
+were just and mild, I mean the tendency to quarrel with friends who were
+too prosperous and to wish to humble them and deprive them of their
+rightful possessions, who I ask has ever dared so much as to mention such
+conduct in your case? Yet such, they say, was the treatment that Cyrus the
+Persian, the king’s son‐in‐law, received from his kinsman,(196) who could
+not brook the honour in which Cyrus was held by the common people, and
+Agesilaus also is well known to have resented the honours paid to Lysander
+by the Ionians.)
+
+Τούτους οὖν(197) πάντας ὑπερβαλλόμενος ἀρετῇ, τοῖς πλουτοῦσι μὲν τὸ
+πλουτεῖν ἀσφαλέστερον ἢ πατὴρ τοῖς αὑτοῦ παισί κατέστησας, εὐγενείας δὲ
+τῆς τῶν ὑπηκόων προνοεῖς καθάπερ ἁπάσης πόλεως οἰκιστὴς καὶ νομοθέτης· καὶ
+τοὶς ἐκ τῆς τύχης ἀγαθοῖς πολλὰ μὲν προστιθείς, πολλὰ δὲ καὶ αὐτὸς ἐξ
+ἀρχῆς χαριζόμενος, δῆλος [C] εἶ τῷ μεγέθει μὲν τὰς παρὰ τῶν βασιλέων
+δωρεὰς ὑπερβαλλόμενος, τῇ βεβαιότητι δὲ τῶν ἅπαξ δοθέντων τὰς παρὰ τῶν
+δήμων χάριτας ἁποκρυπτόμενος. τοῦτο δὲ οἶμαι καὶ μάλα εἰκότως συμβαίνει.
+οἱ μὲν γὰρ ἐφ᾽ οἷς συνίσασιν αὑτοῖς ἀπολειφθεῖσιν ἀγαθοῖς, τοῖς
+κεκτημένοις βασκαίνουσιν, ὅτῳ δὲ τὰ μὲν ἐκ τῆς τύχης ἐστὶ λαμπρὰ καὶ οἷα
+οὐδενὶ τῶν ἄλλων, τὰ δὲ ἐκ τῆς προαιρέσεως τῶν ἐκ τῆς τύχης μακρῷ
+σεμνότερα, οὐκ ἔστιν ὅτου δεόμενος τῷ κεκτημένῳ φθονήσειεν. [D] ὃ δὴ καὶ
+σαυτῷ μάλιστα πάντων ὑπάρχειν ἐγνωκὼς χαίρεις μὲν ἐπὶ τοῖς τῶν ἄλλων
+ἀγαθοῖς, εὐφραίνει δὲ σε τὰ τῶν ὑπηκόων κατορθώματα· καὶ τιμὰς ἐπ᾽ αὐτοῖς
+τὰς μὲν ἐχαρίσω, τὰς δὲ ἤδη μέλλεις, ὑπὲρ δὲ ἐνίων βουλεύῃ· καὶ οὐκ ἀπόχρη
+σοι πόλεως μιᾶς οὐδὲ ἔθνους ἑνὸς οὐδὲ πολλῶν ὁμοῦ τοῖς φίλοις ἀρχὰς καὶ
+τὰς ἐπ᾽ αὐταῖς τιμὰς διανέμειν· ἀλλ᾽ εἰ μὴ καὶ βασιλείας [45] ἕλοιο
+κοινωνόν, ὑπὲρ ἧς τοσοῦτον ὑπομείνας πόνον τὸ τῶν τυράννων γένος ἀνῄρηκας,
+οὐδὲν ἄξιον τῶν σαυτοῦ κατορθωμάτων ἔργον ὑπέλαβες. καὶ ὅτι μὴ χρείᾳ
+μᾶλλον ἢ τῷ χαίρειν πάντα δωρούμενος ἐπὶ ταύτην ὥρμησας τὴν γνώμην, ἅπασιν
+οἶμαι γνώριμον γέγονε. τῶν μὲν γὰρ πρὸς τοὺς τυράννους ἀγώνων κοινωνὸν οὐχ
+εἵλου, τῆς τιμῆς δὲ τὸν οὐ μετασχόντα τῶν πόνων ἠξίωσας μεταλαβεῖν μόνον,
+ὅτε μηδὲν ἔτι φοβερὸν ἐδόκει. [B] καὶ τῆς μὲν οὐδὲ ἐπ᾽ ὀλίγον ἀφελὼν δῆλος
+εἶ, τῶν πόνων δὲ οὐδὲ ἐπὶ σμικρὸν κοινωνεῖν ἀξιοῖς. πλὴν εἴ που δέοι πρὸς
+ὀλίγον ἑπόμενον σοι στρατεύεσθαι. πότερον οὖν καὶ περὶ τούτων μαρτύρων
+τινῶν καὶ τεκμηρίων τῷ λόγῳ προσδεῖ; ἢ δῆλον ἐκ τοῦ λέγοντος, ὅτι μὴ
+ψευδεῖς ἐπεισάγει λόγους; ἀλλ᾽ ὑπὲρ μὲν τούτων οὐδὲν ἔτι πλέον ἄξιον
+ἐνδιατρίβειν.
+
+(All these, then, you have surpassed in merit, for you have made their
+wealth more secure for the rich than a father would for his own children,
+and you take thought that your subjects shall be well‐born, as though you
+were the founder and law‐giver of every single city. Those to whom fortune
+has been generous you still further enrich, and in many cases men owe all
+their wealth to your generosity, so that in amount your gifts clearly
+surpass those of other princes, while, in security of ownership of what
+has once been given, you cast into the shade any favours bestowed by
+democracies.(198) And this is, I think, very natural. For when men are
+conscious that they lack certain advantages, they envy those who do
+possess them, but when a man is more brilliantly endowed by fortune than
+any of his fellows, and by his own initiative has won even higher
+dignities than fate had assigned him, he lacks nothing, and there is none
+whom he need envy. And since you realise that in your case this is
+especially true, you rejoice at the good fortune of others and take
+pleasure in the successes of your subjects. You have already bestowed on
+them certain honours, and other honours you are on the point of bestowing,
+and you are making plans for the benefit of yet other persons. Nor are you
+content to award to your friends the government of a single city or
+nation, or even of many such, with the honours attaching thereto. But
+unless you chose a colleague(199) to share that empire on whose behalf you
+had spared no pains to exterminate the brood of usurpers, you thought that
+no act of yours could be worthy of your former achievements. That you
+reached this decision not so much because it was necessary as because you
+take pleasure in giving all that you have to give, is, I suppose, well
+known to all. For you chose no colleague to aid you in your contests with
+the usurpers, but you thought it right that one who had not shared in the
+toil should share in the honour and glory, and that only when all danger
+seemed to be over. And it is well known that from that honour you subtract
+not even a trifling part, though you do not demand that he should share
+the danger even in some small degree, except indeed when it was necessary
+for a short time that he should accompany you on your campaign. Does my
+account of this call for any further witnesses or proofs? Surely it is
+obvious that he who tells the tale would not be the one to introduce a
+fictitious account. But on this part of my subject I must not spend any
+more time.)
+
+Σωφροσύνης δὲ ὑπὲρ τῆς σῆς καὶ φρονήσεως καὶ ὅσην εὔνοιαν τοῖς ὑπηκόοις
+ἐνειργάσω, [C] βραχέα διελθεῖν ἴσως οὐκ ἄτοπον. τίς γάρ σ᾽(200) ἀγνοεῖ τῶν
+ἁπάντων τοσαύτην ἐκ παίδων τῆς ἀρετῆς ταύτης ἐπιμέλειαν ἐσχηκότα, ὅσην
+οὐδεὶς ἄλλος τῶν ἔμπροσθεν; καὶ τῆς μὲν ἐν παισὶ σωφροσύνης μάρτυς ὁ πατὴρ
+γέγονεν ἀξιόχρεως, σοὶ τὰ περὶ τὴς ἀρχὴν καὶ τὰ πρὸς τοὺς ἀδελφοὺς
+διοικεῖν ἐπιτρέψας μόνῳ, ὄντι γε οὐδὲ πρεσβυτάτῳ τῶν ἐκείνου παίδων· τῆς
+δὲ ἐν ἀνδράσιν ἅπαντες αἰσθανόμεθα, [D] καθάπερ πολίτου τοῖς νόμοις
+ὑπακούοντος, ἀλλ᾽ οὐ βασιλέως τῶν νόμων ἄρχοντος, ἀεί σου προσφερομένου τῷ
+πλήθει καὶ τοῖς ἐν τέλει. τίς γάρ σ᾽(201) ἔγνω μεῖζον ὑπὸ τῆς εὐτυχίας
+φρονήσαντα; τίς δὲ ἐπαρθέντα τοῖς κατορθώμασι τοσούτοις(202) καὶ
+τηλικούτοις ἐν βραχεῖ χρόνῳ γενομένοις; ἀλλὰ τὸν Φιλίππου φασὶν
+Ἀλέξανδρον, ἐπειδὴ τὴν Περσῶν καθεῖλε δύναμιν, οὐ μόνον τὴν ἄλλην δίαιταν
+πρὸς ὄγκον μείζονα καὶ λίαν ἐπαχθῆ τοῖς πᾶσιν ὑπεροψίαν μεταβαλεῖν, [46]
+ἀλλ᾽ ἤδη καὶ τοῦ φύσαντος ὑπερορᾶν καὶ τῆς ἀνθρωπίνης ἁπάσης φύσεως. ἠξίου
+γὰρ υἱὸς Ἄμμωνος, ἀλλ᾽ οὐ Φιλίππου νομίζεσθαι, καὶ τῶν συστρατευσαμένων
+ὄσοι μὴ κολακεύειν μηδὲ δουλεύειν ἠπίσταντο τῶν ἑαλωκότων πικρότερον
+ἐκολάζοντο. ἀλλὰ σοῦ γε τῆς εἰς τὸν πατέρα τιμῆς ἆρα ἄξιον ἐνταῦθα
+μεμνῆσθαι; ὃν οὐκ ἰδίᾳ μόνον σεβόμενος, ἀεὶ δὲ ἐν τοῖς κοινοῖς συλλόγοις
+διετέλεις ἀνακηρύττων καθάπερ ἀγαθὸν ἥρωα. τῶν φίλων δέ, [B] ἀξιοῖς γὰρ
+αὐτοὺς οὐκ ἄχρις ὀνόματος μόνον τῆς τιμῆς, πολὺ δὲ πλέον διὰ τῶν πραγμάτων
+βεβαιοῖς ἐπ᾽ αὐτῶν τοὔνομα· ἔστιν οὖν ἄρα τις ὁ μεμφόμενος ἀτιμίαν ἢ
+ζημίαν ἢ βλάβην ἤ τινα μικρὰν ὑπεροψίαν ἢ μείζονα; ἀλλ᾽ οὐκ ἂν οὐδαμῶς
+εἰπεῖν ἔχοι τοιοῦτον οὐδὲν. τούτων γὰρ οἱ μὲν γηραιοὶ σφόδρα, ταῖς ἀρχαῖς
+εἰς τὴν εἱμαρμένην τελευτὴν τοῦ βίου παραμείναντες, τὰς ἐπιμελείας τῶν
+κοινῶν συναπέθεντο τοῖς σώμασι, [C] παισὶν ἢ φίλοις ἤ τισι πρὸς γένους
+τοὺς κλήρους παραπέμποντες· ἄλλοι δὲ πρὸς τοὺς πόνους καὶ τὰς στρατείας
+ἀπαγορεύοντες, ἀφέσεως ἐντίμου τυχόντες, ζῶσιν ὄλβιοι· τινὲς δὲ καὶ
+μετήλλαξαν, εὐδαίμονες παρὰ τοῦ πλήθους εἶναι κρινόμενοι. ὅλως δὲ οὐκ
+ἔστιν οὐδὲ εἷς, ὃς ἐπειδὴ ταύτης ἠξιώθη τῆς τιμῆς, εἰ καὶ μοχθηρὸς ὕστερον
+ἐφάνη, τιμωρίας ἔτυχε μικρᾶς ἢ μείζονος· ἤρκεσε δὲ αὐτὸν ἀπηλλάχθαι μόνον
+καὶ μηδὲν ἐνοχλεῖν ἔτι.
+
+(A few words about your temperance, your wisdom, and the affection that
+you inspired in your subjects, will not, I think, be out of place. For who
+is there among them all who does not know that from boyhood you cultivated
+the virtue of temperance as no one had ever done before you? That in your
+youth you possessed that virtue your father is a trustworthy witness, for
+he entrusted to you alone the management of affairs of state and all that
+related to your brothers, although you were not even the eldest of his
+sons. And that you still display it, now that you are a man, we are all
+well aware, since you ever behave towards the people and the magistrates
+like a citizen who obeys the laws, not like a king who is above the laws.
+For who ever saw you made arrogant by prosperity? Who ever saw you
+uplifted by those successes, so numerous and so splendid, and so quickly
+achieved? They say that Alexander, Philip’s son, when he had broken the
+power of Persia, not only adopted a more ostentatious mode of life and an
+insolence of manner obnoxious to all, but went so far as to despise the
+father that begat him, and indeed the whole human race. For he claimed to
+be regarded as the son of Ammon instead of the son of Philip, and when
+some of those who had taken part in his campaigns could not learn to
+flatter him or to be servile, he punished them more harshly than the
+prisoners of war. But the honour that you paid to your father need I speak
+of in this place? Not only did you revere him in private life, but
+constantly, where men were gathered together in public, you sang his
+praises as though he were a beneficent hero‐god. And as for your friends,
+you grant them that honour not merely in name, but by your actions you
+make their title sure. Can any one of them, I ask, lay to your charge the
+loss of any right, or any penalty or injury suffered, or any overbearing
+act either serious or trifling? Nay there is not one who could bring any
+such accusation. For your friends who were far advanced in years remained
+in office till the appointed end of their lives, and only laid down with
+life itself their control of public business, and then they handed on
+their possessions to their children or friends or some member of their
+family. Others again, when their strength failed for work or military
+service, received an honourable discharge, and are now spending their last
+days in prosperity; yet others have departed this life, and the people
+call them blessed. In short there is no man who having once been held
+worthy of the honour of your friendship, ever suffered any punishment
+great or small, even though later he proved to be vicious. For them all
+that he had to do was to depart and give no further trouble.)
+
+[D] Ἐν δὲ τούτοις ἅπασιν ὢν καὶ γεγονὼς τοιοῦτος ἐξ ἀρχῆς ἡδονῆς ἁπάσης, ᾗ
+πρόσεστιν ὄνειδος καὶ μικρόν, καθαρὰν τὴν ψυχὴν διεφύλαξας. μόνον δὲ οἶμαι
+σὲ τῶν πρόσθεν αὐτοκρατόρων, σχεδὸν δὲ πλὴν σφόδρα ὀλίγων καὶ πάντων
+ἀνθρώπων οὐκ ἀνδράσι μόνον παράδειγμα πρὸς σωφροσύνην παρασχεῖν κάλλιστον,
+καὶ γυναιξὶ δὲ τῆς πρὸς τοὺς ἄνδρας κοινωνίας. [47] ὅσα γὰρ ἐκείναις
+ἀπαγορεύουσιν οἱ νόμοι τοῦ γνησίους(203) φύεσθαι τοὺς παῖδας ἐπιμελόμενοι,
+ταῦτα ὁ λόγος ἀπαγορεύει ταῖς ἐπιθυμίαις παρὰ σοί. ἀλλ᾽ ὑπὲρ μὲν τούτων
+ἔχων ἔτι πλείονα λίγειν ἀφίημι.
+
+(While this has been your character from first to last in all these
+relations, you always kept your soul pure of every indulgence to which the
+least reproach is attached. In fact I should say that you alone, of all
+the emperors that ever were, nay of all mankind almost, with very few
+exceptions, are the fairest example of modesty, not to men only but to
+women also in their association with men. For all that is forbidden to
+women by the laws that safeguard the legitimacy of offspring, your reason
+ever denies to your passions. But though I could say still more on this
+subject, I refrain.)
+
+Τῆς φρονήσεως δὲ ἄξιον μὲν ἔπαινον διελθεῖν οὐδαμῶς εὐχερές, μικρὰ δὲ ὅμως
+καὶ ὑπὲρ ταύτης ῥητέον. ἔστι δὲ τὰ μὲν ἔργα τῶν λόγων οἶμαι πιστότερα. οὐ
+γάρ ἐστιν εἰκὸς τοσαύτην ἀρχὴν [B] καὶ δύναμιν μὴ παρὰ τῆς ἴσης
+διοικουμένην καὶ κρατουμένην φρονήσεως πρὸς τοσοῦτον μέγεθος ἀφικέσθαι καὶ
+κάλλος πράξεων· ἀγαπητὸν δὶ, εἰ καὶ τῇ τύχῃ μόνον δίχα φρονήσεως
+ἐπιτρεπομένη(204) ἐπὶ πολὺ μένει.(205) ἀνθῆσαι μὲν γὰρ τῇ τύχῃ προσσχόντα
+πρὸς βραχὺ ῥάδιον, διαφυλάξαι δὲ τὰ δοθέντα ἀγαθὰ δίχα φρονήσεως οὐ λίαν
+εὔκολον, μᾶλλον δὲ ἀδύνατον ἴσως. ὄλως δὲ εἰ χρὴ καὶ περὶ τούτων ἐναργὲς
+φράζειν τεκμήριον, πολλῶν καὶ γνωρίμων οὐκ ἀπορήσομεν. [C] τὴν γὰρ
+εὐβουλίαν ὑπολαμβάνομεν τῶν περὶ τὰς πράξεις ἀγαθῶν καὶ συμφερόντων
+ἐξευρίσκειν τὰ κράτιστα. σκοπεῖν οὖν ἄξιον ἐφ᾽ ἁπάντων ἁπλῶς, εἰ μὴ τοῦθ᾽
+ἕν ἐστι τῶν σοι πραχθέντων. οὐκοῦν ὅπου μὲν ἦν ὁμονοίας χρεία, ἔχαιρες
+ἐλαττούμενος, ὅπου δὲ τοῖς κοινοῖς ἐχρῆν βοηθεῖν, τὸν πόλεμον ἀνείλου(206)
+προθυμότατα. καὶ Περσῶν μὲν τὴν δύναμιν καταστρατηγήσας οὐδένα τῶν ὁπλιτῶν
+ἀποβαλὼν διέφθειρας, τὸν πρὸς τοὺς τυράννους δὲ πόλεμον διελὼν τοῦ μὲν
+ἐκράτησας ταῖς δημηγορίαις, [D] καὶ τὴν μετ᾽ ἐκείνου δύναμιν ἀκέραιον καὶ
+κακῶν ἀπαθῆ προσλαβὼν κατεπολέμησας μᾶλλον διὰ τῆς συνέσεως ἢ διὰ τῆς
+ῥώμης τὸν τοσούτων τοῖς κοινοῖς αἴτιον συμφορῶν. βούλομαι δὲ σαφέστερον
+περὶ τούτων εἰπὼν ἅπασι δεῖξαι, τίνι μάλιστα πιστεύσας(207) τοσούτοις
+σαυτὸν ἐπιδοὺς πράγμασιν οὐδενὸς ὅλως διήμαρτες. [48] εὔνοιαν οἴει δεῖν
+παρὰ τῶν ὑπηκόων ὑπάρχειν τῷ βασιλεύοντι ἐρυμάτων ἀσφαλέστατον. ταύτην δὲ
+ἐπιτάττοντα μὲν καὶ κελεύοντα καθάπερ εἰσφορὰς καὶ φόρους κτήσασθαι
+παντελῶς ἄλογον. λείπεται δὴ λοιπόν, καθάπερ αὐτὸς ὥρμηκας, τὸ πάντας εὖ
+ποιεῖν καὶ μιμεῖσθαι τὴν θείαν ἐν ἀνθρώποις φύσιν· πρᾴως μὲν ἔχειν πρὸς
+ὀργήν, [B] τῶν τιμωριῶν δὲ ἀφαιρεῖσθαι τὰς χαλεπότητας, πταίσασι δὲ οἶμαι
+τοῖς ἐχθροῖς ἐπιεικῶς καὶ εὐγνωμόνως προσφέρεσθαι. ταῦτα πράττων, ταῦτα
+θαυμάζων, ταῦτα τοῖς ἄλλοις προστάττων μιμεῖσθαι τὴν Ῥώμην μέν, ἔτι τοῦ
+τυράννου κρατοῦντος τῆς Ἰταλίας, διὰ τῆς γερουσίας εἰς Παιονίαν
+μετέστησας, προθύμους δὲ εἶχες τὰς πόλεις πρὸς τὰς λειτουργίας.
+
+(Your wisdom it is by no means easy to praise as it deserves, but I must
+say a few words about it. Your actions, however, are more convincing, I
+think, than my words. For it is not likely that this great and mighty
+empire would have attained such dimensions or achieved such splendid
+results, had it not been directed and governed by an intelligence to
+match. Indeed, when it is entrusted to luck alone, unaided by wisdom, we
+may be thankful if it last for any length of time. It is easy by depending
+on luck to flourish for a brief space, but without the aid of wisdom it is
+very hard, or rather I might say impossible, to preserve the blessings
+that have been bestowed. And, in short, if we need cite a convincing proof
+of this, we do not lack many notable instances. For by wise counsel we
+mean the ability to discover most successfully the measures that will be
+good and expedient when put into practice. It is therefore proper to
+consider in every case whether this wise counsel may not be counted as one
+of the things you have achieved. Certainly when there was need of harmony
+you gladly gave way, and when it was your duty to aid the community as a
+whole you declared for war with the utmost readiness. And when you had
+defeated the forces of Persia without losing a single hoplite, you made
+two separate campaigns against the usurpers, and after overcoming one of
+them(208) by your public harangue, you added to your army his forces,
+which were fresh and had suffered no losses, and finally, by intelligence
+rather than by brute force, you completely subdued the other usurper who
+had inflicted so many sufferings on the community. I now desire to speak
+more clearly on this subject and to demonstrate to all what it was that
+you chiefly relied on and that secured you from failure in every one of
+those great enterprises to which you devoted yourself. It is your
+conviction that the affection of his subjects is the surest defence of an
+emperor. Now it is the height of absurdity to try to win that affection by
+giving orders, and levying it as though it were a tax or tribute. The only
+alternative is the policy that you have yourself pursued, I mean of doing
+good to all men and imitating the divine nature on earth. To show mercy
+even in anger, to take away their harshness from acts of vengeance, to
+display kindness and toleration to your fallen enemies, this was your
+practice, this you always commended and enjoined on others to imitate, and
+thus, even while the usurper still controlled Italy, you transferred Rome
+to Paeonia by means of the Senate and inspired the cities with zeal for
+undertaking public services.)
+
+Τῶν στρατευμάτων δὲ τὴν εὔνοιαν τίς ἂν ἀξίως διηγήσαιτο; τάξις μὲν ἱππέων
+πρὸ τῆς ἐν τῇ Μύρσῃ παρατάξεως μεθειστήκει, [C] ἐπεὶ δὲ τῆς Ἰταλίας
+ἐκράτησας, πεζῶν κατάλογοι καὶ τέλη λαμπρά. ἀλλὰ τὸ μικρὸν μετὰ τὴν τοῦ
+τυράννου δυστυχῆ τελευτὴν ἐν Γαλατίᾳ γενόμενον κοινὴν ἁπάντων ἔδειξε
+στρατοπέδων τὴν εὔνοιαν, τὸν θρασυνόμενον καθάπερ ἐπ᾽ ἐρημίας καὶ τὴν
+γυναικείαν ἁλουργίδα περιβαλόμενον ὥσπερ τινὰ λύκον(209) ἐξαίφνης
+διασπασαμένων. ὅστις δὲ ἐπὶ ταύτῃ γέγονας τῇ πράξει, καὶ ὅπως πρᾴως ἅπασι
+καὶ φιλανθρώπως τοῖς ἐκείνου γνωρίμοις προσηνέχθης, ὅσοι μηδὲν ἠλέγχοντο
+ἐκείνῳ συμπράξαντες, πολλῶν ἐφεστηκότων τῇ κατηγορίᾳ συκοφαντῶν, [D] καὶ
+τὴν πρὸς ἐκεῖνον φιλίαν ὑποπτεύειν μόνον κελευόντων, ἐγὼ μὲν ἁπάσης ἀρετῆς
+τίθεμαι τοῦτο(210) κεφάλαιον. καὶ γὰρ ἐπιεικῶς καὶ δικαίως φημὶ καὶ πολὺ
+πλέον ἐμφρόνως πεπράχθαι. ὅστις δὲ ἄλλως ἡγεῖται καὶ τῆς περὶ τοῦ
+πράγματος ἀληθοῦς ὑπολήψεως καὶ τῆς σῆς γνώμης διήμαρτε. τοὺς μὲν γὰρ οὐκ
+ἐλεγχθέντας δίκαιον ἦν, ὡς εἰκός, [49] σώζεσθαι, ὑπόπτους δὲ τὰς φιλίας
+καὶ διὰ τοῦτο φευκτὰς οὐδαμῶς ᾤου δεῖν κατασκευάζειν, ὑπὸ τῆς τῶν ὑπηκόων
+εὐνοίας ἐς τοῦτο μεγέθους ἀρθεὶς καὶ πράξεων. ἀλλὰ καὶ τὸν παῖδα τοῦ
+τετολμηκότος νήπιον κομιδῇ τῆς πατρῴας οὐδὲν εἴασας μετασχεῖν ζημίας. οὕτω
+σοι πρὸς ἐπιείκειαν ἡ πρᾶξις ῥέπουσα τελείας ἀρετῆς ὑπάρχει γνώρισμα. * *
+*
+
+(As for the affection of your armies, what description could do it
+justice? Even before the battle at Myrsa, a division of cavalry came over
+to your side,(211) and when you had conquered Italy bodies of infantry and
+distinguished legions did the same. But what happened in Galatia(212)
+shortly after the usurper’s miserable end demonstrated the universal
+loyalty of the garrisons to you; for when, emboldened by his isolated
+position, another(213) dared to assume the effeminate purple, they
+suddenly set on him as though he were a wolf and tore him limb from
+limb.(214) Your behaviour after that deed, your merciful and humane
+treatment of all those of his friends who were not convicted of having
+shared his crimes, and that in spite of all the sycophants who came
+forward with accusations and warned you to show only suspicion against
+friends of his, this I count as the culmination of all virtue. What is
+more, I maintain that your conduct was not only humane and just, but
+prudent in a still higher degree. He who thinks otherwise falls short of a
+true understanding of both the circumstances and your policy. For that
+those who had not been proved guilty should be protected was of course
+just, and you thought you ought by no means to make friendship a reason
+for suspicion and so cause it to be shunned, seeing that it was due to the
+loyal affection of your own subjects that you had attained to such power
+and accomplished so much. But the son of that rash usurper, who was a mere
+child, you did not allow to share his father’s punishment. To such a
+degree does every act of yours incline towards clemency and is stamped
+with the mint‐mark of perfect virtue * * * * *.)(215)
+
+
+
+
+
+ORATION II
+
+
+
+
+Introduction To Oration II
+
+
+The Second Oration is a panegyric of the Emperor Constantius, written
+while Julian, after his elevation to the rank of Caesar, was campaigning
+in Gaul.(216) It closely resembles and often echoes the First, and was
+probably never delivered. In his detailed and forced analogies of the
+achievements of Constantius with those of the Homeric heroes, always to
+the advantage of the former, Julian follows a sophistic practice that he
+himself condemns,(217) and though he more than once contrasts himself with
+the “ingenious rhetoricians” he is careful to observe all their rules,
+even in his historical descriptions of the Emperor’s campaigns. The long
+Platonic digression on Virtue and the ideal ruler is a regular feature of
+a panegyric of this type, though Julian neglects to make the direct
+application to Constantius. In the First Oration he quoted Homer only
+once, but while the Second contains the usual comparisons with the Persian
+monarchs and Alexander, its main object is to prove, by direct references
+to the Iliad, that Constantius surpassed Nestor in strategy, Odysseus in
+eloquence, and in courage Hector, Sarpedon and Achilles.
+
+
+
+
+ΙΟΥΛΙΑΝΟΥ ΚΑΙΣΑΡΟΣ
+
+(Julian, Caesar)
+
+ΠΕΡΙ ΤΩΝ ΤΟΥ ΑΥΤΟΚΡΑΤΟΡΟΣ ΠΡΑΞΕΩΝ Η ΠΕΡΙ ΒΑΣΙΛΕΙΑΣ.
+
+(The Heroic Deeds of the Emperor Constantius, Or, On Kingship)
+
+Τὸν Ἀχιλλέα φησὶν ἡ ποίησις, ὁπότε ἐμήνισε καὶ διηνέχθη πρὸς τὸν βασιλέα,
+μεθεῖναι μὲν ταῖν χεροῖν τὴν αἰχμὴν καὶ τὴν ἀσπίδα, ψαλτήριον δὲ
+ἁρμοσάμενον καὶ κιθάραν ᾄδειν καὶ ὑμνεῖν τῶν ἡμιθέων τὰς πράξεις, καὶ
+ταύτην διαγωγὴν τῆς ἡσυχίας ποιεῖσθαι, εὖ μάλα ἐμφρόνως τοῦτο διανοηθέντα.
+[D] τὸ μὲν γὰρ ἀπεχθάνεσθαι καὶ παροξύνειν τὸν βασιλέα λίαν αὔθαδες καὶ
+ἄγριον· τυχὸν δὲ οὐδὲ ἐκείνης ἀπολύεται τῆς μέμψεως ὁ τῆς Θέτιδος, ὅτι τῷι
+καιρῷ τῶν ἔργων εἰς ᾠδὰς καταχρῆται καὶ κρούματα, ἐξὸν τότε μὲν ἔχεσθαι
+τῶν ὅπλων καὶ μὴ μεθιέναι, αὖθις δὲ ἐφ᾽ ἡσυχίας ὑμνεῖν τὸν βασιλέα καὶ
+ᾄδειν τὰ κατορθώματα. [50] οὐ μὴν οὐδὲ τὸν Ἀγαμέμνονά φησιν ὁ πατὴρ
+ἐκείνων τῶν λόγων μετρίως καὶ πολιτικῶς προσενεχθῆναι τῷ στρατηγῷ, ἀλλ᾽
+ἀπειλῇ τε χρῆσθαι καὶ ἔργοις ὑβρίζειν, τοῦ γέρως ἀφαιρούμενον. συνάγων δὲ
+αὐτοὺς ἐς ταὐτὸν ἀλλήλοις ἐπὶ τῆς ἐκκλησίας μεταμελομένους, τὸν μὲν τῆς
+Θέτιδος ἐκβοῶντα
+
+(Achilles, as the poet tells us, when his wrath was kindled and he
+quarrelled with the king,(218) let fall from his hands his spear and
+shield; then he strung his harp and lyre and sang and chanted the deeds of
+the demi‐gods, making this the pastime of his idle hours, and in this at
+least he chose wisely. For to fall out with the king and affront him was
+excessively rash and violent. But perhaps the son of Thetis is not free
+from this criticism either, that he spent in song and music the hours that
+called for deeds, though at such a time he might have retained his arms
+and not laid them aside, but later, at his leisure, he could have sung the
+praises of the king and chanted his victories. Though indeed the author of
+that tale tells us that Agamemnon also did not behave to his general
+either temperately or with tact, but first used threats and proceeded to
+insolent acts, when he robbed Achilles of his prize of valour. Then Homer
+brings them, penitent now, face to face in the assembly, and makes the son
+of Thetis exclaim)
+
+
+    Ἀτρείδη, ἦ ἄρ τι τόδ᾽ ἀμφοτέροισιν ἄρειον
+    Ἔπλετο, σοὶ καὶ ἐμοί,
+
+    (“Son of Atreus, verily it had been better on this wise for both
+    thee and me!”(219))
+
+
+[B] εἶτα ἐπαρώμενον τῇ προφάσει τῇ ἀπεχθείας καὶ ἀπαριθμούμενον τὰς ἐκ τῆς
+μήνιδος ξυμφοράς, τὸν βασιλέα δὲ αἰτιώμενον Δία καὶ Μοῖραν(220) καὶ
+Ἐρινύν, δοκεῖ μοι διδάσκειν, ὥσπερ ἐν δράματι τοῖς προκειμένοις ἀνδράσιν
+οἷον εἰκόσι χρώμενος, ὅτι χρὴ τοὺς μὲν βασιλέας μηδὲν ὕβρει πράττειν μηδὲ
+τῇ δυνάμει πρὸς ἅπαν χρῆσθαι μηδὲ ἐφιέναι τῷ θυμῷ, καθάπερ ἵππῳ θρασεῖ
+χήτει χαλινοῦ καὶ ἡνιόχου φερομένῳ, παραινεῖν δὲ αὖ τοῖς [C] στρατηγοῖς
+ὑπεροψίαν βασιλικὴν μὴ δυσχεραίνειν, φέρειν δὲ ἐγκρατῶς καὶ πρᾴως τὰς
+ἐπιτιμήσεις, ἵνα μὴ μεταμελείας αὐτοῖς ὁ βίος μεστὸς ᾖ.
+
+(Later on he makes him curse the cause of their quarrel, and recount the
+disasters due to his own wrath, and we see the king blaming Zeus and Fate
+and Erinys. And here, I think, he is pointing a moral, using those heroes
+whom he sets before us, like types in a tragedy, and the moral is that
+kings ought never to behave insolently, nor use their power without
+reserve, nor be carried away by their anger like a spirited horse that
+runs away for lack of the bit and the driver; and then again he is warning
+generals not to resent the insolence of kings but to endure their censure
+with self‐control and serenely, so that their whole life may not be filled
+with remorse.(221))
+
+Ταῦτα κατ᾽ ἐμαυτὸν ἐννοῶν, ὦ φίλε βασιλεῦ, καὶ σὲ μὲν ὁρῶν ἐπὶ τῶν ἔργων
+τὴν Ὁμηρικὴν παιδείαν ἐπιδεικνύμενον καὶ ἐθέλοντα πάντως κοινῇ μὲν(222)
+ἅπαντας ἀγαθόν τι δρᾶν, ἡμῖν δὲ ἰδίᾳ τιμὰς καὶ γέρα ἄλλα ἐπ᾽ ἄλλοις
+παρασκευάζοντα, τοσούτῳ δὲ οἶμαι κρείττονα τοῦ τῶν Ἐλλήνων βασιλέως εἶναι
+ἐθέλοντα, ὥστε ὁ μὲν ἠτίμαζε τοὺς ἀρίστους, σὺ δὲ οἶμαι καὶ τῶν φαύλων
+πολλοῖς τὴν συγγνώμην νέμεις, τὸν Πιττακὸν ἐπαινῶν τοῦ λόγου, ὃς τὴν
+συγγνώμην τῆς τιμωρίας προυτίθει, [D] αἰσχυνοίμην ἄν, εἰ μὴ τοῦ Πηλέως
+φαινοίμην εὐγνωμονέστερος μηδὲ(223) ἐπαινοίην εἰς δύναμιν τὰ προσόντα σοί,
+οὔτι φημὶ χρυσὸν καὶ ἁλουργῆ χλαῖναν, οὐδὲ μὰ Δία πέπλους παμποικίλους,
+γυναικῶν ἔργα Σιδωνίων, οὐδὲ ἵππων Νισαίων κάλλη καὶ χρυσοκολλήτων ἁρμάτων
+ἀστράπτουσαν αἴγλην, [51] οὐδὲ τὴν Ἰνδῶν λίθον εὐανθῆ καὶ χαρίεσσαν.
+καίτοι γε εἴ τις ἐθέλοι τούτοις τὸν νοῦν προσέχων ἕκαστον ἀξιοῦν λόγου,
+μικροῦ πᾶσαν οἶμαι τὴν Ὁμήρου ποίησιν ἀποχετεύσας ἔτι δεήσεται λόγων, καὶ
+οὐκ ἀποχρήσει σοὶ μόνῳ τὰ ξύμπασι ποιηθέντα τοῖς ἡμιθέιος ἐγκώμια.
+ἀρξώμεθα δὲ ἀπὸ τοῦ σκήπτρου πρῶτον, εἰ βούλει, καὶ τῆς βασιλείας αὐτῆς·
+[B] τί γὰρ δή φησιν ὁ ποιητὴς ἐπαινεῖν ἐθέλων τῆς τῶν Πελοπιδῶν οἰκίας τὴν
+ἀρχαιότητα καὶ τὸ μέγεθος τῆς ἡγεμονίας ἐνδείξασθαι;
+
+(When I reflect on this, my beloved Emperor, and behold you displaying in
+all that you do the result of your study of Homer, and see you so eager to
+benefit every citizen in the community in every way, and devising for me
+individually such honours and privileges one after another, then I think
+that you desire to be nobler than the king of the Greeks, to such a
+degree, that, whereas he insulted his bravest men, you, I believe, grant
+forgiveness to many even of the undeserving, since you approve the maxim
+of Pittacus which set mercy before vengeance. And so I should be ashamed
+not to appear more reasonable than the son of Peleus, or to fail to
+praise, as far as in me lies, what appertains to you, I do not mean gold,
+or a robe of purple, nay by Zeus, nor raiment embroidered all over, the
+work of Sidonian women,(224) nor beautiful Nisaean horses,(225) nor the
+gleam and glitter of gold‐mounted chariots, nor the precious stone of
+India, so beautiful and lovely to look upon. And yet if one should choose
+to devote his attention to these and think fit to describe every one of
+them, he would have to draw on almost the whole stream of Homer’s poetry
+and still he would be short of words, and the panegyrics that have been
+composed for all the demi‐gods would be inadequate for your sole praise.
+First, then, let me begin, if you please, with your sceptre and your
+sovereignty itself. For what does the poet say when he wishes to praise
+the antiquity of the house of the Pelopids and to exhibit the greatness of
+their sovereignty?)
+
+
+                      ἀνὰ δὲ κρείων Ἀγαμέμνων
+    Ἔστη σκῆπτρον ἔχων, τὸ μὲν Ἥφαιστος κάμε τεύξων,
+
+    “(Then uprose their lord Agamemnon and in his hand was the sceptre
+    that Hephaistos made and fashioned.)”(226)
+
+
+καὶ ἔδωκε Διί, ὁ δὲ τῷ τῆς Μαίας καὶ ἑαυτοῦ παιδί, Ἑρμείας δὲ ἄναξ δῶκε
+Πέλοπι,(227) Πέλοψ δὲ
+
+(and gave to Zeus; then Zeus gave it to his own and Maia’s son, and Hermes
+the prince gave it to Pelops, and Pelops)
+
+
+                        δῶκ᾽ Ἀτρέι ποιμένι λαῶν·
+    Ἀτρεὺς δὲ θνήσκων ἔλιπε πολύαρνι Θυέστῃ·
+    Αὐτὰρ ὅγ᾽ αὖτε Θυέστ᾽ Ἀγαμέμνονι δῶκε φορῆναι, [C]
+    Πολλῇσιν νήσοισι καὶ Ἄργεï παντὶ ἀνάσσειν·
+
+    (“Gave it to Atreus, shepherd of the host, and Atreus at his death
+    left it to Thyestes, rich in flocks; and he in turn gave it into
+    the hands of Agamemnon, so that he should rule over many islands
+    and all Argos.”)
+
+
+Αὕτη σοι τῆς Πελοπιδῶν οἰκίας ἡ γενεαλογία, εἰς τρεῖς οὐδὲ ὅλας μείνασα
+γενεάς· τά γε μὴν τῆς ἡμετέρας ξυγγενείας ἤρξατο μὲν ἀπὸ Κλαυδίου, μικρὰ
+δὲ ἐν μέσῳ διαλιπούσης τῆς ἡγεμονίας τὼ πάππω τὼ σὼ διαδέχεσθον. καὶ ὁ μὲν
+τῆς μητρὸς πατὴρ τὴν Ῥώμην διῴκει καὶ τὴν Ἰταλίαν, [D] καὶ τὴν Λιβύην τε
+ἐπ᾽ αὐτῇ, καὶ Σαρδὼ καὶ Σικελίαν, οὔτι φαυλοτέραν τῆς Ἀργείας καὶ
+Μυκηναίας δυναστείαν, ὅ γε μὴν τοῦ πατρὸς γεννήτωρ Γαλατίας ἔθνη τὰ
+μαχιμώτατα καὶ τοῦς Ἑσπερίους Ἴβηρας καὶ τὰς ἐντὸς Ὠκεανοῦ νήσους, αἳ
+τοσούτῳ μείζους τῶν ἐν τῇ θαλάττῃ τῇ καθ᾽ ἡμᾶς ὁρωμένων εἰσίν, ὅσῳ καὶ τῆς
+εἴσω θαλάττης ἡ τῶν Ἡρακλείων στηλῶν ὑπερχεομένη. ταύτας δὲ ὅλας τὰς χώρας
+καθαρὰς ἀπέφηναν πολεμίων, κοινῇ μὲν ἐπιστρατεύοντες, [52] εἴ ποτε τούτου
+δεήσειεν, ἐπιφοιτῶντες δὲ ἔστιν ὅτε καὶ κατ᾽ ἰδίαν ἕκαστος τῶν ὁμόρων
+βαρβάρων ὕβριν τε καὶ ἀδικίαν ἐξέκοπτον. ἐκεῖνοι μὲν δὴ τούτοις
+ἐκοσμοῦντο. ὁ πατὴρ δὲ τὴν μὲν προσήκουσαν αὐτῷ μοῖραν μάλα εὐσεβῶς καὶ
+ὁσίως ἐκτήσατο, περιμείνας τὴν εἱμαρμένην τελευτὴν τοῦ γεγεννηκότος, τὰ
+λοιπὰ δὲ ἀπὸ βασιλείας εἰς τυραννίδας ὑπενεχθέντα δουλείας ἔπαυσε χαλεπῆς,
+[B] καὶ ἦρξε συμπάντων τρεῖς ὑμᾶς τοὺς αὑτοῦ παῖδας προσελόμενος
+ξυνάρχοντας. ἆρ᾽ οὖν ἄξιον μέγεθος δυνάμεως παραβαλεῖν καὶ τὸν ἐν τῇ
+δυναστείᾳ χρόνον καὶ πλῆθος βασιλευσάντων;(228) ἢ τοῦτο μέν ἐστιν ἀληθῶς
+ἀρχαῖον, μετιτέον δὲ ἐπὶ τὸν πλοῦτον καὶ θαυμαστέον σου τὴν χλαμύδα ξὺν τῇ
+πόρπῃ, ἃ δὴ καὶ Ὁμήρῳ διατριβὴν παρέσχεν ἡδεῖαν; λόγου τε ἀξιωτέον πολλοῦ
+τὰς Τρωὸς ἵππουσ, αἳ τρισχίλιαι οὖσαι
+
+(Here then you have the genealogy of the house of Pelops, which endured
+for barely three generations. But the story of our family began with
+Claudius; then its supremacy ceased for a short time, till your two
+grandfathers succeeded the throne. And your mother’s father(229) governed
+Rome and Italy and Libya besides, and Sardinia and Sicily, an empire not
+inferior certainly to Argos and Mycenae. Your father’s father(230) ruled
+the most warlike of all the tribes of Galatia,(231) the Western
+Iberians(232) and the islands that lie in the Ocean,(233) which are as
+much larger than those that are to be seen in our seas as the sea that
+rolls beyond the pillars of Heracles is larger than the inner sea.(234)
+These countries your grandfathers entirely cleared of our foes, now
+joining forces for a campaign, when occasion demanded, now making separate
+expeditions on their own account, and so they annihilated the insolent and
+lawless barbarians on their frontiers. These, then, are the distinctions
+that they won. Your father inherited his proper share of the Empire with
+all piety and due observance, waiting till his father reached his
+appointed end. Then he freed from intolerable slavery the remainder, which
+had sunk from empire to tyranny, and so governed the whole, appointing you
+and your brothers, his three sons, as his colleagues. Now can I fairly
+compare your house with the Pelopids in the extent of their power, the
+length of their dynasty, or the number of those who sat on the throne? Or
+is that really foolish, and must I instead go on to describe your wealth,
+and admire your cloak and the brooch that fastens it, the sort of thing on
+which even Homer loved to linger? Or must I describe at length the mares
+of Tros that numbered three thousand, and)
+
+
+    ἕλος κάτα βουκολέοντο, [C]
+
+    (“pastured in the marsh‐meadow”)(235)
+
+
+καὶ τὰ φώρια τὰ ἐντεῦθεν; ἢ τοὺς Θρᾳκίους ἵππους εὐλαβησόμεθα λευκοτέρους
+μὲν τῆς χιόνος, θεῖν δὲ ὠκυτέρους τῶν χειμερίων πνευμάτων, καὶ τὰ ἐν
+αὐτοῖς ἅρματα; καὶ ἔχομέν σε ἐν τούτοις ἐπαινεῖν, οἰκίαν τε οἶμαι τὴν
+Ἀλκίνου καὶ τὰ τοῦ Μενέλεω δώματα καταπληξάμενα καὶ τὸν τοῦ πολύφρονος
+Ὀδυσσέως παῖδα καὶ τοιαῦτα ληρεῖν ἀναπείσαντα τοῖς σοῖς παραβαλεῖν
+ἀξιώσομεν, [D] μὴ ποτε ἄρα ἔλασσον ἔχειν ἐν τούτοις δοκῇς, καὶ οὐκ
+ἀπωσόμεθα τὴν φλυαρίαν; ἀλλ᾽ ὅρα μή τις ἡμᾶς μικρολογίας καὶ ἀμαθίας τῶν
+ἀληθῶς καλῶν γραψάμενος ἕλῃ. οὐκοῦν ἀφέντας χρὴ τοῖς Ὁμηρίδαις τὰ τοιαῦτα
+πολυπραγμονεῖν ἐπὶ τὰ τούτων ἐγγυτέρω πρὸς ἀρετήν, καὶ ὧν μείζονα ποιεῖ
+προμήθειαν, σώματος ῥώμης καὶ τῆς ἐν τοῖς ὅπλοις ἐμπειρίας,
+θαρροῦντας(236) ἰέναι.
+
+(and the theft that followed?(237) Or shall I pay my respects to your
+Thracian horses, whiter than snow and faster than the storm winds, and
+your Thracian chariots? For in your case also we can extol all these, and
+as for the palace of Alcinous and those halls that dazzled even the son of
+prudent Odysseus and moved him to such foolish expressions of wonder,(238)
+shall I think it worth while to compare them with yours, for fear that men
+should one day think that you were worse off than he in these respects, or
+shall I not rather reject such trifling? Nay, I must be on my guard lest
+someone accuse and convict me of using frivolous speech and ignoring what
+is really admirable. So I had better leave it to the Homerids to spend
+their energies on such themes, and proceed boldly to what is more closely
+allied to virtue, and things to which you yourself pay more attention, I
+mean bodily strength and experience in the use of arms.)
+
+Τίνι δήποτε οὖν τῶν ὑπὸ τῆς Ὁμηρικῆς ὑμνουμένων σειρῆνος εἴξομεν; [53]
+ἔστι μὲν γὰρ τοξότης παρ᾽ αὐτῷ Πάνδαρος, ἀνὴρ ἄπιστος καὶ χρημάτων ἥττων,
+ἀλλα καὶ ἀσθενὴς τὴν χεῖρα καὶ ὁπλίτης φαῦλος, Τεῦκρος τε ἐπ᾽ αὐτῷ καὶ
+Μηριόνης, ὁ μὲν ἐπὶ τῆς πελειάδος τῷ τόξῳ χρώμενος, ὁ δὲ ἠρίστευε μὲν ἐν
+τῇ μάχῃ ἐδεῖτο δὲ ὥσπερ ἐρύματος καὶ τειχίου. ταῦτά τοι καὶ προβάλλεται
+τὴν ἀσπίδα, οὔτι τὴν οἰκείαν, τἀδελφοῦ δέ, καὶ στοχάζεται καθ᾽ ἡσυχίαν τῶν
+πολεμίων, γελοῖος ἀναφανεὶς στρατιώτης, [B] ὅς γε ἐδεῖτο μείζονος φύλακος
+καὶ οὐκ ἐν τοῖς ὅπλοις ἐποιεῖτο τῆς σωτηρίας τὰς ἐλπίδας. σὲ δῆτα
+ἐθεασάμην, ὦ φίλε βασιλεῦ, ἄρκτους καὶ παρδάλεις καὶ λέοντας συχνοὺς
+καταβάλλοντα τοῖς ἀφιεμένοις βέλεσι, χρώμενον δὲ πρὸς θήραν καὶ παιδιὰν
+τόξῳ, ἐπὶ δὲ τῆς παρατάξεως ἀσπίς ἐστί σοι καὶ θώραξ καὶ κράνος· καὶ οὐκ
+ἂν καταδείσαιμι τὸν ἀχιλλέα τοῖς Ἡφαιστείοις λαμπρυνόμενον καὶ
+ἀποπειρώμενον αὑτοῦ καὶ τῶν ὅπλον,
+
+(And now which one of those heroes to whom Homer devotes his enchanting
+strains shall I admit to be superior to you? There is the archer Pandaros
+in Homer, but he is treacherous and yields to bribes(239); moreover his
+arm was weak and he was an inferior hoplite: then there are besides,
+Teucer and Meriones. The latter employs his bow against a pigeon(240)
+while Teucer, though he distinguished himself in battle, always needed a
+sort of bulwark or wall. Accordingly he keeps a shield in front of
+him,(241) and that not his own but his brother’s, and aims at the enemy at
+his ease, cutting an absurd figure as a soldier, seeing that he needed a
+protector taller than himself and that it was not in his weapons that he
+placed his hopes of safety. But I have seen you many a time, my beloved
+Emperor, bringing down bears and panthers and lions with the weapons
+hurled by your hand, and using your bow both for hunting and for pastime,
+and on the field of battle you have your own shield and cuirass and
+helmet. And I should not be afraid to match you with Achilles when he was
+exulting in the armour that Hephaistos made, and testing himself and that
+armour to see)
+
+
+    [C] Εἴ οἱ ἐφαρμόσσειε καὶ ἐντρέχοι ἀγλαὰ γυῖα·
+
+    (“Whether it fitted him and whether his glorious limbs ran free
+    therein;”(242))
+
+
+ἀνακηρύττει γὰρ εἰς ἅπαντας τὴν σὴν ἐμπειρίαν τὰ κατορθώματα.
+
+(for your successes proclaim to all men your proficiency.)
+
+Τήν γε μὴν ἱππικὴν καὶ τὴν ἐν τοῖς δρόμοις κουφότητα ἆρά σοι παραβαλεῖν
+ἄξιον τῶν πρόσθεν τοὺς ἀραμένους ὄνομα καὶ δόξαν μείζονα; ἢ τὸ μὲν οὐδὲ
+ηὕρητό πω; ἅρμασι γὰρ ἐχρῶντο καὶ οὔπω πώλοις ἄζυξι· τάχει δὲ ὅστις
+διήνεγκε, τούτῳ πρὸς σὲ γέγονεν ἀμφήριστος κρίσις· [D] τάξιν δὲ κοσμῆσαι
+καὶ φάλαγγα διατάξαι καλῶς δοκεῖ Μενεσθεὺς κράτιστος, καὶ τούτῳ διὰ τὴν
+ἡλικίαν ὁ Πύλιος οὐχ ὑφίεται τῆς ἐμπειρίας. ἀλλὰ τῶν μὲν οἱ πολέμιοι
+πολλάκις τὰς τάξεις συνετάραξαν, καὶ οὐδὲ ἐπὶ τοῦ τείχους ἴσχυον ἀντέχειν
+παραταττόμενοι· σοὶ δὲ μυρίαις μάχαις ξυμμίξαντι καὶ πολεμίοις πολλοῖς μὲν
+βαρβάροις, οὐκ ἐλάττοσι δὲ τούτων τοῖς οἴκοθεν ἀφεστῶσι καὶ συνεπιθεμένοις
+τῷ τὴν ἀρχὴν σφετερίσασθαι προελομένῳ ἀρραγὴς ἔμεινεν ἡ φάλανξ καὶ
+ἀδιάλυτος, [54] οὐδ᾽ ἐπὶ σμικρὸν ἐνδοῦσα. καὶ ὅτι μὴ λῆρος ταῦτα μηδὲ
+προσποίησις λόγων τῆς ἐπὶ τῶν ἔργων ἀληθείας κρείττων, ἐθέλω τοῖς παροῦσι
+διεξελθεῖν. γελοῖον γὰρ οἶμαι πρὸς σὲ περὶ τῶν σῶν ἔργων διηγεῖσθαι· καὶ
+ταὐτὸν ἂν πάθοιμι φαύλῳ καὶ ἀκόμψῳ θεατῇ τῶν Φειδίου δημιουργημάτων πρὸς
+αὐτὸν Φειδίαν ἐπιχειροῦντι διεξιέναι περὶ τῆς ἐν ἀκροπόλει παρθένου καὶ
+τοῦ παρὰ τοῖς Πισαίοις Διός. εἰ δὲ ἐς τοὺς ἄλλους ἐκφέροιμι τὰ σεμνότατα
+τῶν ἔργων, [B] ἴσως ἂν ἀποφύγοιμι τὴν ἁμαρτάδα, καὶ οὐκ ἔσομαι ταῖς
+διαβολαῖς ἔνοχος· ὥστε ἤδη θαρροῦντα χρὴ λέγειν.
+
+(As for your horsemanship and your agility in running, would it be fair to
+compare with you any of those heroes of old who won a name and great
+reputation? Is it not a fact that horsemanship had not yet been invented?
+For as yet they used only chariots and not riding‐horses. And as for their
+fastest runner, it is an open question how he compares with you. But in
+drawing up troops and forming a phalanx skilfully Menestheus(243) seems to
+have excelled, and on account of his greater age the Pylian(244) is his
+equal in proficiency. But the enemy often threw their line into disorder,
+and not even at the wall(245) could they hold their ground when they
+encountered the foe. You, however, engaged in countless battles, not only
+with hostile barbarians in great numbers, but with just as many of your
+own subjects, who had revolted and were fighting on the side of one who
+was ambitious of grasping the imperial power; yet your phalanx remained
+unbroken and never wavered or yielded an inch. That this is not an idle
+boast and that I do not make a pretension in words that goes beyond the
+actual facts, I will demonstrate to my hearers. For I think it would be
+absurd to relate to you your own achievements. I should be like a stupid
+and tasteless person who, on seeing the works of Pheidias should attempt
+to discuss with Pheidias himself the Maiden Goddess on the Acropolis, or
+the statue of Zeus at Pisa. But if I publish to the rest of the world your
+most distinguished achievements, I shall perhaps avoid that blunder and
+not lay myself open to criticism. So I will hesitate no more but proceed
+with my discourse.)
+
+Καί μοι μή τις δυσχεράνῃ πειρωμένῳ πράξεων ἅπτεσθαι μειζόνων, εἰ καὶ τὸ
+τοῦ λόγου συνεκθέοι μῆκος, καὶ ταῦτα θέλοντος ἐπέχειν καὶ βιαζομένου, ὅπως
+μὴ τῷ μεγέθει τῶν ἔργων ἡ τῶν λόγων ἀσθένεια περιχεομένη διαλυμήνηται·
+καθάπερ δὴ τὸν χρυσόν φασι τοῦ Θεσπιᾶσιν [C] Ἔρωτος τοῖς πτεροῖς
+ἐπιβληθέντα τὴν ἀκρίβειαν ἀφελεῖν τῆς τέχνης. δεῖται γὰρ ἀληθῶς τῆς
+Ὁμηρικῆς σάλπιγγος τὰ κατορθώματα, καὶ πολὺ πλέον ἢ τὰ τοῦ Μακεδόνος ἔργα.
+δῆλον δὲ ἔσται χρωμένοις ἡμῖν τῷ τρόπῳ τῶν λόγων, ὅνπερ ἐξ ἀρχῆς
+προυθέμεθα. ἐφαίνετο δὲ τῶν βασιλέως ἔργων πρὸς τὰ τῶν ἡρώων πολλὴ
+ξυγγένεια, καὶ αὐτὸν ἔφαμεν ἁπάντων προφέρειν ἐν ᾧ μάλιστα τῶν ἄλλων
+ἕκαστος διήνεγκε, καὶ ὅπως ἐστὶ τοῦ μὲν δὴ βασιλέως αὐτοῦ βασιλικώτερος,
+[D] εἴ που μεμνήμεθα τῶν ἐν προοιμίῳ ῥηθέντων, ἐπεδείκνυμεν, ἔσται δὲ καὶ
+μάλα αὖθις καταφανές. νῦν δὲ, εἰ βούλεσθε, τὰ περί τὰς μάχας καὶ τοὺς
+πολέμους ἀθρήσωμεν. τίνας οὖν Ὅμηρος διαφερόντως ὕμνησεν Ἑλλήνων ὁμοῦ καὶ
+βαρβάρων; αὐτὰ ὑμῖν ἀναγνώσομαι τῶν ἐπῶν τὰ καιριώτατα.
+
+(I hope no one will object if, when I attempt to deal with exploits that
+are so important, my speech should become proportionately long, and that
+though I desire to limit and restrain it lest my feeble words overwhelm
+and mar the greatness of your deeds; like the gold which when it was laid
+over the wings of the Eros at Thespiae(246) took something, so they say,
+from the delicacy of its workmanship. For your triumphs really call for
+the trumpet of Homer himself, far more than did the achievements of the
+Macedonian.(247) This will be evident as I go on to use the same method of
+argument which I adopted when I began. It then became evident that there
+is a strong affinity between the Emperor’s exploits and those of the
+heroes, and I claimed that while one hero excelled the others in one
+accomplishment only, the Emperor excels them all in all those
+accomplishments. That he is more kingly than the king himself(248) I
+proved, if you remember, in what I said in my introduction, and again and
+again it will be evident. But now let us, if you please, consider his
+battles and campaigns. What Greeks and barbarians did Homer praise above
+their fellows? I will read you those of his verses that are most to the
+point.)
+
+
+    [55] Τίς τ᾽ ἂρ τῶν ὄχ᾽ ἄριστος ἔην, σύ μοι ἔννεπε, Μοῦσα,
+    Ἀνδρῶν ἠδ᾽ ἵππων, οἳ ἃμ᾽ Ἀτρείδαισιν ἕποντο.
+    Ἀνδρῶν μὲν μέγ᾽ ἄριστος ἔην Τελαμώνιος Αἴας,
+    Ὄφρ᾽ Ἀχιλεὺς μήνιεν· ὁ γὰρ πολὺ φέρτατος ἦεν.
+
+    (“Tell me, Muse, who was foremost of those warriors and horses
+    that followed the sons of Atreus. Of warriors far the best was
+    Ajax, son of Telamon, so long as the wrath of Achilles endured.
+    For he was far the foremost.”(249))
+
+
+καὶ αὖθις ὑπὲρ τοῦ Τελαμωνίου φησίν·
+
+(And again he says of the son of Telamon:)
+
+
+    Αἴας, ὃς περὶ μὲν εἶδος, περὶ δ᾽ ἔργ᾽ ἐτέτυκτο,
+    [B] Τῶν ἄλλων Δαναῶν μετ᾽ ἀμύμονα Πηλείωνα.
+
+    (“Ajax who in beauty and in the deeds he wrought was of a mould
+    above all the other Danaans, except only the blameless son of
+    Peleus.”(250))
+
+
+Ἑλλήνων μὲν δὴ τούτους ἀρίστους ἀφῖχθαί φησι, τῶν δὲ ἀμφὶ τοὺς Τρῶας
+Ἕκτορα καὶ Σαρπηδόνα. βούλεσθε οὖν αὐτῶν τὰ λαμπρότατα ἐπιλεξάμενοι
+περιαθρῶμεν τὸ μέγεθος; καὶ γάρ πως ἐς ταὐτόν τισι τῶν βασιλέως(251)
+ξυμφέρεται ἥ τε ἐπὶ τῷ ποταμῷ τοῦ Πηλέως μάχη καὶ ὁ περὶ τὸ τεῖχος τῶν
+Ἀχαιῶν πόλεμος· [C] Αἴας τε ὑπεραγωνιζόμενος τῶν νεῶν καὶ ἐπιβεβηκὼς τῶν
+ἰκρίων ἴσως ἂν τυγχάνοι τινὸς ἀξίας εἰκόνος. ἐθέλω δὲ ὑμῖν διγγεῖσθαι τὴν
+ἐπὶ τῷ ποταμῷ μάχην, ἣν ἠγωνίσατο βασιλεὺς ἔναγχος. ἴστε δὲ ὅθεν ὁ πόλεμος
+ἐξερράγη, καὶ ὅτι ξὺν δίκῃ καὶ οὐ τοῦ πλείονος ἐπιθυμίᾳ διεπολεμήθη.
+κωλύει δὲ οὐδὲν ὑπομνησθῆναι δι᾽ ὀλίγων.
+
+(These two, he says, were the bravest of the Greeks who came to the war,
+and of the Trojan army Hector and Sarpedon. Do you wish, then, that I
+should choose out their most brilliant feats and consider what they
+amounted to? And, in fact, the fighting of Achilles at the river resembles
+in some respects certain of the Emperor’s achievements, and so does the
+battle of the Achaeans about the wall. Or Ajax again, when, in his
+struggle to defend the ships, he goes up on to their decks, might be
+allowed some just resemblance to him. But now I wish to describe to you
+the battle by the river which the Emperor fought not long ago. You know
+the causes of the outbreak of the war, and that he carried it through, not
+from desire of gain, but with justice on his side. There is no reason why
+I should not briefly remind you of the facts.)
+
+Ἀνὴρ ἄπιστος καὶ θρασὺς τῆς οὐ προσηκούσης [D] ὀρεχθεὶς ἡγεμονίας κτείνει
+τὸν ἀδελφὸν βασιλέως καὶ τῆς ἀρχῆς κοινωνόν, καὶ ᾔρετο λαμπραῖς ταῖς
+ἐλπίσιν, ὡς τὸν Ποσειδῶνα μιμησόμενος καὶ ἀποφανῶν οὐ μῦθον τὸν Ὁμήρου
+λόγον, παντὸς δὲ ἀληθῆ μᾶλλον, ὃς ἔφη περὶ τοῦ θεοῦ·
+
+(A rash and traitorous man(252) tried to grasp at power to which he had no
+right, and assassinated the Emperor’s brother and partner in empire. Then
+he began to be uplifted and dazzled by his hopes, as though he was about
+to imitate Poseidon and to prove that Homer’s story was not mere fiction
+but absolutely true, where he says about the god)
+
+
+    Τρὶς μὲν ὀρέξατ᾽ ἰών, τὸ δὲ τέτρατον ἵκετο τέκμωρ,
+    Αἰγάς,
+
+    (“Three strides did he make, and with the fourth came to his goal,
+    even to Aegae,”(253))
+
+
+καὶ ὡς ἐντεῦθεν τὴν πανοπλίαν ἀναλαβῶν καὶ ὑποζεύξας τοὺς ἵππους διὰ τοῦ
+πελάγους ἐφέρετο.
+
+(and how he took thence all his armour and harnessed his horses and drove
+through the waves:)
+
+
+    [56] Γηθοσύνῃ δὲ θάλασσα διίστατο· τοὶ δ᾽ ἐπέτοντο
+    Ῥίμφα μάλ᾽, οὐδ᾽ ὑπένερθε διαίνετο χάλκεος ἄξων,
+
+    (“And with gladness the sea parted before him, and the horses
+    fared very swiftly, and the bronze axle was not wetted beneath,”)
+
+
+ἅτε οὐδενὸς ἐμποδὼν ὄντος, πάντων δὲ ἐξισταμένων καὶ ὑποχωρούντων ἐν
+χαρμονῇ. οὔκουν οὐδὲν αὑτῷ πολέμιον οὐδὲ ἀντίπαλον ᾤετο καταλιπέσθαι, οὐδὲ
+αὑτὸν κατείργειν οὐδὲ ἓν τὸ μὴ ἐπὶ τοῦ Τίγρητος στῆναι ταῖς ἐκβολαῖς.
+εἵπετο δὲ αὐτῷ πολὺς μὲν ὁπλίτης,(254) ἱππεῖς δὲ οὐχ ἥττους, [B] ἀλλ᾽
+οἳπερ ἄλκιμοι, Κελτοὶ καὶ Ἴβηρες Γερμανῶν τε οἱ πρόσοικοι Ῥήνῳ καὶ τῇ
+θαλάττῃ τῇ πρὸς ἑσπέραν, ἣν εἴτε Ὠκεανὸν χρὴ καλεῖν εἴτε Ἀτλαντικὴν
+θάλατταν εἴτε ἄλλῃ τινὶ χρῆσθαι προσωνυμίᾳ προσῆκον, οὐκ ἰσχυρίζομαι· πλὴν
+ὅτι δὴ αὐτῇ προσοικεῖ δύσμαχα καὶ ῥώμῃ διαφέροντα τῶν ἄλλων ἐθνῶν γένη
+βαρβάρων, οὐκ ἀκοῇ μόνον, ἥπερ δὴ τυγχάνει πίστις οὐκ ἀσφαλής, ἀλλ᾽ αὐτῇ
+πείρᾳ τοῦτο ἐκμαθὼν οἶδα. [C] τούτων δὴ τῶν ἐθνῶν ἐξαναστήσας οὐκ ἔλαττον
+πλῆθος τῆς οἴκοθεν αὐτῷ ξυνεπισπομένης(255) στρατιᾶς, μᾶλλον δὲ τὸ μὲν ὡς
+οἰκεῖον εἵπετο πολὺ καὶ αὐτῷ ξύμφυλον, τὸ δὲ ἡμέτερον· οὕτω γὰρ καλεῖν
+ἄξιον· ὁπόσον Ῥωμαίων βίᾳ καὶ οὐ γνώμῃ ξυνηκολούθησεν, ἐοικὸς ἐπικούροις
+καὶ μισθοφόροις, ἐν Καρὸς εἵπετο τάξει καὶ σχήματι, δύσνουν μέν, ὡς εἰκός,
+βαρβάρῳ καὶ ξένῳ, μέθῃ [D] καὶ κραιπάλῃ τὴν δυναστείαν περιφρονήσαντι καὶ
+ἀνελομένῳ, ἄρχοντι δέ, ὥσπερ ἦν ἄξιον τὸν ἐκ τοιούτων προοιμίων καὶ
+προνομίων ἀρξάμενον. ἡγεῖτο δὲ αὐτὸς οὔτι κατὰ τὸν Τυφῶνα, ὃν ἡ ποιητικὴ
+τερατεία φησὶ τῷ Διὶ χαλεπαίνουσαν τὴν Γῆν ὠδῖναι, οὐδὲ ὡς γιγάντων ὁ
+κράτιστος, ἀλλ᾽ οἵαν ὁ σοφὸς ἐν μύθοις Πρόδικος τὴν Κακίαν δημιουργεῖ πρὸς
+τὴν Ἀρετὴν(256) διαμιλλωμένην καὶ ἐθέλουσαν τὸν τοῦ Διὸς ἀναπείθειν παῖδα,
+ὅτι ἄρα αὐτῷ μάλιστα πάντων τιμητέα εἴη. προάγων [57] δὲ ἐπὶ τὴν μάχην
+προυφέρετο τὰ τοῦ Καπανέως, βαρβαρίζων(257) καὶ ἀνοηταίνων, οὔτι μὴν κατ᾽
+ἐκεῖνον τῇ ῥώμῃ τῆς ψυχῆς πίσυνος οὐδὲ ἀλκῇ τοῦ σώματος, τῷ πλήθει δὲ τῶν
+ξυνεπομένων βαρβάρων, οἷς δὴ καὶ λείαν ἅπαντα προθήσειν ἠπείλει, ταξίαρχον
+ταξιάρχῳ καὶ λοχαγὸν λοχαγῷ καὶ στρατιώτην στρατιώτῃ τῶν ἐξ ἐναντίας
+αὐταῖς ἀποσκευαῖς καὶ κτήμασιν, οὐδὲ τὸ σῶμα ἁφιεὶς ἐλεύθερον. αὔξει δὲ
+αὐτοῦ τὴν διάνοιαν ἡ βασιλέως(258) δεινότης, [B] καὶ ἐκ τῶν δυσχωριῶν εἰς
+τὰ πεδία κατάγει γανύμενον καὶ οὐ ξυνιέντα, δρασμὸν δὲ ἀτεχνῶς καὶ οὐ
+στρατηγίαν τὸ πρᾶγμα κρίνοντα. ταῦτά τοι καὶ ἁλίσκεται, καθάπερ ὄρνιθες
+καὶ ἰχθύες δικτύοις. ἐπειδὴ γὰρ ἐς τὴν εὐρυχωρίαν καὶ τὰ πεδία τῶν Παιόνων
+ἦλθε καὶ ἐδόκει λῷον ἐνταῦθα διαγωνίζεσται, τότε δὴ βασιλεὺς τούς τε
+ἱππέας ἐπὶ κέρως τάττει χωρὶς ἑκατέρου.
+
+(for nothing stood in his way, but all things stood aside and made a path
+for him in their joy. Even so the usurper thought that he had left behind
+him nothing hostile or opposed to him, and that there was nothing at all
+to hinder him from taking up a position at the mouth of the Tigris. And
+there followed him a large force of heavy infantry and as many cavalry,
+yes, and good fighters they were, Celts, Iberians and Germans from the
+banks of the Rhine and from the coasts of the western sea. Whether I ought
+to call that sea the Ocean or the Atlantic, or whether it is proper to use
+some other name for it, I am not sure. I only know that its coasts are
+peopled by tribes of barbarians who are not easy to subdue and are far
+more energetic than any other race, and I know it not merely from hearsay,
+on which it is never safe to rely, but I have learned it from personal
+experience. From these tribes, then, he mustered an army as large as that
+which marched with him from home, or rather many followed him because they
+were his own people, allied to him by the ties of race, but our
+subjects—for so we must call them—I mean all his Roman troops followed
+from compulsion and not from choice, like mercenary allies, and their
+position and _rôle_ was like that of the proverbial Carian,(259) since
+they were naturally ill‐disposed to a barbarian and a stranger who had
+conceived the idea of ruling and embarked on the enterprise at the time of
+a drunken debauch, and was the sort of leader that one might expect from
+such a preface and prelude as that. He led them in person, not indeed like
+Typho, who, as the poet tells us,(260) in his wonder tale, was brought
+forth by the earth in her anger against Zeus, nor was he like the
+strongest of the Giants, but he was like that Vice incarnate which the
+wise Prodicus created in his fable,(261) making her compete with Virtue
+and attempt to win over the son of Zeus,(262) contending that he would do
+well to prize her above all else. And as he led them to battle he outdid
+the behaviour of Capaneus,(263) like the barbarian that he was, in his
+insensate folly, though he did not, like Capaneus, trust to the energy of
+his soul or his physical strength, but to the numbers of his barbarian
+followers; and he boasted that he would lay everything at their feet to
+plunder, that every general and captain and common soldier of his should
+despoil an enemy of corresponding rank of his baggage and belongings, and
+that he would enslave the owners as well. He was confirmed in this
+attitude by the Emperor’s clever strategy, and led his army out from the
+narrow passes to the plains in high spirits and little knowing the truth,
+since he decided that the Emperor’s march was merely flight and not a
+manoeuvre. Thus he was taken unawares, like a bird or fish in the net. For
+when he reached the open country and the plains of Paeonia, and it seemed
+advantageous to fight it out there, then and not before the Emperor drew
+up his cavalry separately on both wings.)
+
+Τούτων δὲ οἱ μέν εἰσιν αἰχμοφόροι, θώραξιν ἐλατοῖς καὶ κράνεσιν ἐκ σιδήρου
+πεποιημένοις σκεπόμενοι· [C] κνημῖδές τε τοῖς σφυροῖς εὖ μάλα
+περιηρμοσμέναι καὶ περιγονατίδες καὶ περὶ τοὶς μηροῖς ἕτερα τοιαῦτα ἐκ
+σιδήρου καλύμματα· αὐτοὶ δὲ ἀτεχνῶς ὥσπερ ἀνδριάντες ἐπὶ τῶν ἵππων
+φερόμενοι, οὐδὲν ἀσπίδος δεόμενοι. τούτοις εἵπετο τῶν ἄλλων ἱππέων πλῆθος
+ἀσπίδας φέροντες, οἱ δὲ ἀπὸ τῶν ἵππων τοξεύοντες. πεζῶν [D] δὲ ὁ μὲν
+ὁπλίτης ἦν ἐν τῷ μώσῳ συνάπτων ἐφ᾽ ἑκάτερα τοῖς ἱππεῦσιν· ἐξόπισθεν δὲ οἱ
+σφενδονῆται καὶ τοξόται καὶ ὁπόσον ἐκ χειρὸς βάλλει γυμνὸν ἀσπίδος καὶ
+θώρακος. οὕτω κοσμηθείσης τῆς φάλαγγος, μικρὰ τοῦ λαιοῦ κέρως προελθόντος
+ἅπαν τὸ πολέμιον συνετετάρακτο καὶ οὐκ ἐφύλαττε τὴν τάξιν.(264) ἐγκειμένων
+δὲ τῶν ἱππέων καὶ οὐκ ἀνιέντων φεύγει μὲν αἰσχρῶς ὁ τὴν βασιλείαν αἴσχιον
+ἁρπάσας, λείπει δὲ αὐτοῦ τὸν ἵππαρχον καὶ χιλιάρχους καὶ ταξιάρχους πάνυ
+πολλοὺς καὶ ἐρρωμένως ἀγωνιζομένους, ἐπὶ πᾶσι δὲ τὴν ποιητὴν τοῦ
+τερατώδους καὶ ἐξαγίστου δράματος, [58] ὃς πρῶτος ἐπὶ νοὺν ἐβάλετο
+μεταποιῆσαι τὴν βασιλείαν καὶ ἀφελέσθαι τοῦ γέρως ἡμᾶς.
+
+(Of these troops some carry lances and are protected by cuirasses and
+helmets of wrought iron mail. They wear greaves that fit the legs closely,
+and knee‐caps, and on their thighs the same sort of iron covering. They
+ride their horses exactly like statues, and need no shield. In the rear of
+these was posted a large body of the rest of the cavalry, who carried
+shields, while others fought on horseback with bows and arrows. Of the
+infantry the hoplites occupied the centre and supported the cavalry on
+either wing. In their rear were the slingers and archers and all troops
+that shoot their missiles from the hand and have neither shield nor
+cuirass. This, then, was the disposition of our phalanx. The left wing
+slightly outflanked the enemy, whose whole force was thereby thrown into
+confusion, and their line broke. When our cavalry made a charge and
+maintained it stubbornly, he who had so shamefully usurped the imperial
+power disgraced himself by flight, and left there his cavalry commander
+and his numerous chiliarchs and taxiarchs, who continued to fight bravely,
+and in command of all these the real author(265) of that monstrous and
+unholy drama, who had been the first to suggest to him that he should
+pretend to the imperial power and rob us of our royal privilege.)
+
+Καὶ τέως μὲν(266) ἔχαιρε τῆς πρώτης πείρας οὐκ ἀποσφαλεὶς οὐδὲ ἁμαρτήσας,
+τέτε δὲ ἐφεστώσας ξὺν δίκῃ ποινὰς ἀπαιτεῖται τῶν ἔργων καὶ ἄπιστον
+τιμωρίαν εἰσπράττεται. πάντων γὰρ ὁπόσοι τοῦ πολέμου τῷ τυράννῳ
+συνεφήψαντο ἐμφανὴς μὲν ὁ θάνατος, δήλη δ᾽ ἡ φυγὴ καὶ ἄλλων μεταμέλεια·
+ἰκέτευον γὰρ πολλόι, [B] καὶ ἔτυχον ἅπαντες συγγνώμης, βασιλέως τὸν τῆς
+Φέτιδος ὑπερβαλλομένου μεγαλοφροσύνῃ. ὁ μὲν γάρ, ἐπειδὴ Πάτροκλος ἔπεσεν,
+οὐδὲ πιπράκειν ἁλόντας ἔτι τοὺς πολεμίους ἠξίου, ἀλλ᾽ ἱκετεύοντας περὶ
+τοῖς γόνασιν ἔκτεινεν· ὁ δὲ ἐκήρυττεν ἄδειαν τοῖς ἐξαρνουμένοις τὴν
+ξυνωμοσίαν, οὐ θανάτου μόνον ἢ φυγῆς ἤ τινος ἄλλης τιμωρίας ἀφαιρῶν τὸν
+φόβον, ὥσπερ δὲ ἔκ τινος ταλαιπωρίας καὶ ἄλης δυστυχοῦς τῆς ξὺν [C] τῷ
+τυράννῳ βιοτῆς κατάγειν σφᾶς ἐπ᾽ ἀκεραίοις τοῖς πρόσθεν ἠξίου. τοῦτο μὲν
+δὴ καὶ αὖθις τεύξεται λόγου.
+
+(For a time indeed he enjoyed success, and at his first attempt met with
+no repulse or failure, but on that day he provoked the punishment that
+justice had in store for his misdeeds, and had to pay a penalty that is
+hardly credible. For all the others who abetted the usurper in that war
+met death openly or their flight was evident to all, as was the repentance
+of others. For many came as suppliants, and all obtained forgiveness,
+since the Emperor surpassed the son of Thetis in generosity. For Achilles,
+after Patroclus fell, refused any longer even to sell those whom he took
+captive, but slew them as they clasped his knees and begged for mercy. But
+the Emperor proclaimed an amnesty for those who should renounce the
+conspiracy, and so not only freed them from the fear of death or exile or
+some other punishment, but, as though their association with the usurper
+had been due to some misadventure or unhappy error, he deigned to
+reinstate them and completely cancel the past. I shall have occasion to
+refer to this again.)
+
+Ἐκεῖνο δὲ ἤδη ῥητέον, ὡς οὔτε ἐν τοῖς κειμένοις ἦν οὔτε ἐν τοῖς φεύγουσιν
+ὁ παιδοτρίβης τοῦ τυράννου. τὸ γὰρ μηδὲ ἐλπίσαι συγγνώμην εὔλογον οὕτω μὲν
+ἄδικα διανοηθέντα, ἀσεβῆ δὲ ἐργασάμενον, φόνων τε ἀδίκων ἀνδρῶν καὶ
+γυναικῶν, πολλῶν μὲν ἰδιωτῶν, [D] πάντων δὲ σχεδὸν ὁπόσοι τοῦ βασιλείου
+γένους μετεῖχον ἁψάμενον, οὔτι ξὺν δείματι οὐδὲ ἄν τις ἐμφύλιον φόνον
+διανοηθείν δρῶν, παλαμναίους τινὰς καὶ μιάστορας δεδιὼς καὶ ὑφορώμενος ἐκ
+τοῦ μιάσματος, ἀλλα ὥσπερ τισὶ καθαρσίοις καινοῖς καὶ ἀτόποις τοὺς πρόσθεν
+ἀπονιπτόμενος ἄνδρα ἐπ᾽ ἀνδρὶ καὶ γυναῖκας ἐπὶ τοῖς φιλτάτοις ἀποκτιννὺς
+εἰκότως ἀπέγνω τὴν ἱκετηρίαν. ταῦτα εἰκὸς μὲν αὐτὸν διανοηθῆναι, [59]
+εἰκὸς δὲ καὶ ἄλλως ἔχειν. οὐ γὰρ δὴ ἴσμεν ὅ, τί ποτε παθὼν ἢ δράσας ᾤχετο
+ἄιστος, ἄφαντος. ἀλλ᾽ εἴτε αὐτὸν δαίμων τιμωρὸς ξυναρπάσας, καθάπερ Ὅμηρός
+φησι τὰς τοῦ Πανδάρεω(267) θυγατέρας, ἐπὶ γῆς ἄγει πέρατα ποινὰς ἀπαιτήσων
+τῶν διανοημάτων, εἴτε αὐτὸν ὁ ποταμὸς ὑποδεξάμενος ἑστιᾶν κελεύει τοὺς
+ἰχθῦς, οὔτι πω δῆλον. ἄχρι μὲν γὰρ τῆς μάχης αὐτῆς καὶ ὁπηνίκα οἱ λόχοι
+συνετάττοντο πρὸς φάλαγγα θρασὺς [B] ἦν ἐν μέσοις ἀναστρεφόμενος; ἐπεὶ δὲ
+ἐπράχθη(268) τὰ τῆς μάχης, ὥσπερ ἦν ἄξιον, ἀφανὴς ᾤχετο οὐκ οἶδα ὑπὸ τοῦ
+θεῶν ἢ δαιμόνων κρυφθείς, πλὴν ὅτι γε οὐκ ἐπ᾽ ἀμείνοσι ταῖς τύχαις
+εὔδηλον. οὐ γὰρ δὴ αὖθις ἔμελλε φανεὶς ἐπ᾽ ἐξουσίας ὑβρίζων ἀδεῶς
+εὐδαιμονήσειν, ὡς ᾤετο, ἀλλα ἐς τὸ παντελὲς ἀφανισθεὶς τιμωρίαν ὑφέξειν
+αὐτῷ μὲν δυστυχῆ, πολλοῖς δὲ ὠφέλιμον καὶ πρὸς ἐπανόρθωσιν.
+
+(But what I must now state is that the man who had trained and tutored the
+usurper was neither among the fallen nor the fugitives. It was indeed
+natural that he should not even hope for pardon, since his schemes had
+been so wicked, his actions so infamous, and he had been responsible for
+the slaughter of so many innocent men and women, of whom many were private
+citizens, and of almost all who were connected with the imperial family.
+And he had done this not with shrinking nor with the sentiments of one who
+sheds the blood of his own people, and because of that stain of guilt
+fears and is on the watch for the avenger and those who will exact a
+bloody reckoning, but, with a kind of purification that was new and
+unheard of, he would wash his hands of the blood of his first victims, and
+then go on to murder man after man, and then, after those whom they held
+dear, he slew the women as well. So he naturally abandoned the idea of
+appealing for mercy. But likely as it is that he should think thus, yet it
+may well be otherwise For the fact is that we do not know what he did or
+suffered before he vanished out of sight, out of our ken. Whether some
+avenging deity snatched him away, as Homer says of the daughters of
+Pandareos,(269) and even now is carrying him to the very verge of the
+world to punish him for his evil designs, or whether the river(270) has
+received him and bids him feed the fishes, has not yet been revealed. For
+till the battle actually began, and while the troops were forming the
+phalanx, he was full of confidence and went to and fro in the centre of
+their line. But when the battle was ended as was fitting, he vanished
+completely, taken from our sight by I know not what god or supernatural
+agency, only it is quite certain that the fate in store for him was far
+from enviable. At any rate he was not destined to appear again, and, after
+insulting us with impunity, live prosperous and secure as he thought he
+should; but he was doomed to be completely blotted out and to suffer a
+punishment that for him indeed was fatal but to many was beneficial and
+gave them a chance of recovery.)
+
+Τὰ μὲν δὴ περὶ τὸν μηχανοποιὸν τῆς ὅλης ὑποθέσεως πλείονος ἀξιωθέντα
+λόγου, [C] μέσῃ τῇ πράξει(271) παρελόμενα τὸ ξυνεχὲς τῆς διηγήσεως,
+ἐνταῦθά που πάλιν ἀφετέα. ἐπανιτέον δὲ ὅθενπερ ἐξὴλθον καὶ ἀποδοτέον τὸ
+τέλος τῆς μάχης. οὐ γὰρ δὴ ξὺν τῇ τῶν στρατηγῶν δειλίᾳ καὶ τὰ τῶν
+στρατιωτῶν πίπτει φρονήματα, ἀλλ᾽ ἐπειδὴ τὰ τῆς τάξεως αὐτοῖς διεφθάρη, οὐ
+κακίᾳ σφῶν, ἀπειρίᾳ δὲ καὶ ἀμαθίᾳ τοῦ τάττοντος, κατὰ λόχους συνιστάμενοι
+διηγωνίζοντο· καὶ ἦν τὸ ἔργον ἁπάσης ἐλπίδος μεῖζον, [D] τῶν μὲν οὐχ
+ὑφιεμένων ἐς τὸ παντελὲς τοῖς κρατοῦσι, τῶν δὲ ἐπεξελθεῖν τελέως τῇ νίκῃ
+φιλοτιμουμένων, ξυμμιγής τε ᾔρετο τάραχος καὶ βοὴ καὶ κτύπος τῶν ὅπλων,
+ξιφῶν τε ἀγνυμένων ἀμφὶ τοῖς κράνεσι καὶ τῶν ἀσπίδων περὶ τοῖς δόρασιν.
+ἀνὴρ δὲ ἀνδρὶ ξυνίστατο, καὶ ἀπορριπτοῦντες τὰς ἀσπίδας αὐτοῖς τοῖς
+ξίφεσιν ὠθοῦντο(272) μικρὰ τοῦ παθεῖν φροντίζοντες, ἅπαντα δὲ εἰς τὸ
+δρᾶσαί τι δεινὸν τοὺς πολεμίους τὸν θυμὸν τρέποντες, τοῦ μὴ καθαρὰν αὐτοῖς
+μηδὲ ἄδακρυν παρασχεῖν τὴν νίκην καὶ τὸ ἀποθνήσκειν ἀνταλλαττόμενοι. [60]
+καὶ ταῦτα ἔδρων οὐ πεζοὶ μόνον πρὸς τοὺς διώκοντας, ἀλλὰ καὶ ὅσοις τῶν
+ἱππέων ὑπὸ τῶν θραυμάτων ἀχρεῖα παντελῶς ἐγεγόνει τὰ δόρατα.(273) ξυστοὶ
+δέ εἰσιν εὐμήκεις, οὓς συγκαταγνύντες καὶ ἀποπηδῶντες εἰς τοὺς ὁπλίτας
+μετεσκευάζοντο. καὶ χρόνον μὲν τινα χαλεπῶς καὶ μόλις ἀντεῖχον· ἐπεὶ δὲ οἵ
+τε ἱππεῖς ἔβαλλον ἐκ τόξων πόρρωθεν ἐφιππαζόμενοι(274) καὶ οἱ θωρακοφόροι
+πυκναῖς ἐπ᾽ αὐτοὺς ἐχρῶντο ταῖς ἐπελάσεσιν ἅτε [B] ἐν πεδίῳ καθαρῷ καὶ
+λείῳ νύξ τε ἐπέλαβεν, ἐνταῦθα οἱ μὲν ἀπέφευγον ἄσμενοι, οἱ δὲ ἐδίωκον
+καρτερῶς ἄχρι τοῦ χάρακος, καὶ αὐτὸν αἱροῦσιν αὐταῖς ἀποσκευαῖς καὶ
+ἀνδραπόδοις καὶ κτήνεσιν. ἀρξαμένης δὲ, ὅπερ ἔφην, ἄρτι τῆς τροπῆς τῶν
+πολεμίων καὶ τῶν διωκόντων οὐκ ἀνιέντων, ἐπὶ τὸ λαιὸν ὠθοῦνται, ἵναπερ ὁ
+ποταμὸς ἦν τοῖς κρατοῦσιν ἐν δεξιᾳ. ἐνταῦθα δὲ ὁ πολὺς ἐγένετο φόνος, [C]
+καὶ ἐπλήσθη νεκρῶν ἀνδρῶν τε καὶ ἵππων ἀναμίξ. οὐ γὰρ δὴ ὁ Δρᾶος ἐῴκει
+Σκαμάνδρῳ, οὐδὲ ἦν εὐμενὴς τοῖς φεύγουσιν, ὡς τοὺς μὲν νεκροὺς αὐτοῖς
+ὅπλοις ἐξωθεῖν καὶ ἀπορριπτεῖν τῶν ῥευμάτων, τοὺς ζῶντας δὲ ξυγκαλύπτειν
+καὶ ἀποκρύπτειν ἀσφαλῶς ταῖς δίναις. τοῦτο γὰρ ὁ ποταμὸς ὁ Τρὼς τυχὸν μὲν
+ὑπὸ εὐνοίας ἔδρα, τυχὸν δὲ οὕτως ἔχων μεγέθους, ὡς ῥᾴδιον παρέχειν
+βαδίζειν τε ἐθέλοντι καὶ νηχομένῳ τὸν πόρον· ἐπεὶ [D] καὶ γεφυροῦται μιᾶς
+ἐμβληθείσης εἰς αὐτὸν πτελέας, ἅπας τε ἀναμορμύρων ἀφρῷ καὶ αἵματι πλάζ᾽
+ὤμους Ἀχιλῆος, εἰ χρὴ καὶ τοῦτο πιστεῦσαι, βιαιότερον δὲ οὐδὲν εἰργάζετο·
+καὶ ἐπιλαβόντος ὀλίγου καύματος ἀπαγορεύει τὸν πόλεμον καὶ ἐξόμνυται τὴν
+ἐπικουρίαν. Ὁμήρου δὲ ἔοικεν εἶναι καὶ τοῦτο παίγνιον, καινὸν καὶ ἄτοπον
+μονομαχίας τρόπον ἐπινοήσαντος. ἐπεὶ καὶ τἆλλα δῆλός ἐστιν Ἀχιλλεῖ
+χαριζόμενος, καὶ ὥσπερ [61] θεατὰς ἄγων τὸ στράτευμα μόνον ἄμαχον καὶ
+ἀνυπόστατον ἐπάγει τοῖς πολεμίοις, κτείνοντα μὲν τοὺς ἐντυγχάνοντας,
+τρεπόμενον δὲ ἁπαξαπλῶς πάντας φωνῇ καὶ σχήματι καὶ τῶν ὀμμάτων ταῖς
+προσβολαῖς, ἀρχομένης τε οἶμαι τῆς παρατάξεως καὶ(275) ἐπὶ τοῦ Σκαμάνδρου
+ταῖς ᾐόσιν, ἕως εἰς τὸ τεῖχος ἄσμενοι ξυνελέγησαν οἱ διαφυγόντες. ταῦτα
+ἐκεῖνος πολλοῖς ἔπεσι διηγούμενος καὶ θεῶν ἀναπλάττων μάχας καὶ ἐπικοσμῶν
+μύθοις τὴν ποίησιν δεκάζει τοὺς κριτὰς καὶ οὐκ ἐπιτρέπει δικαίαν φέρειν
+καὶ ἀψευδῆ ψῆφον. [B] ὅστις δὲ ἐθέλει μηδὲν ὑπὸ τοὺ κάλλους ἐξαπατᾶσθαι
+τῶν ῥημάτων καὶ τῶν ἔξωθεν ἐπιφερομένων πλασμάτων, † ὥσπερ ἐν ἐρχῇ περὶ
+ἀρωμάτων τινῶν καὶ χρωμάτων,†(276) ἀρεοπαγίτης ἔστω κριτής, καὶ οὐκ
+εὐλαβησόμεθα τὴν κρίσιν. εἶναι μὲν γὰρ ἀγαθὸν στρατιώτην ὁμολογοῦμεν τὸν
+Πηλέως, ἐκ τῆς ποιήσεως ἀναπειθόμενοι. κτείνει μὲν ἄνδρας εἴκοσι,
+
+(Now though it would be well worth while to devote more of my speech to
+this man who was the author of that whole enterprise, yet it breaks the
+thread of my narrative, which had reached the thick of the action. So I
+must leave that subject for the present, and going back to the point where
+I digressed, describe how the battle ended. For though their generals
+showed such cowardice, the courage of the soldiers was by no means abated.
+When their line was broken, which was due not to their cowardice but to
+the ignorance and inexperience of their leader, they formed into companies
+and kept up the fight. And what happened then was beyond all expectation;
+for the enemy refused altogether to yield to those who were defeating
+them, while our men did their utmost to achieve a signal victory, and so
+there arose the wildest confusion, loud shouts mingled with the din of
+weapons, as swords were shattered against helmets and shields against
+spears. It was a hand to hand fight, in which they discarded their shields
+and attacked with swords only, while, indifferent to their own fate, and
+devoting the utmost ardour to inflicting severe loss on the foe, they were
+ready to meet even death if only they could make our victory seem doubtful
+and dearly bought. It was not only the infantry who behaved thus to their
+pursuers, but even the cavalry, whose spears were broken and were now
+entirely useless. Their shafts are long and polished, and when they had
+broken them they dismounted and transformed themselves into hoplites. So
+for some time they held their own against the greatest odds. But since our
+cavalry kept shooting their arrows from a distance as they rode after
+them, while the cuirassiers made frequent charges, as was easy on that
+unobstructed and level plain, and moreover night overtook them, the enemy
+were glad at last to take to flight, while our men kept up a vigorous
+pursuit as far as the camp and took it by assault, together with the
+baggage and slaves and baggage animals. Directly the rout of the enemy had
+begun, as I have described, and while we kept up a hot pursuit, they were
+driven towards the left, where the river was on the right of the victors.
+And there the greatest slaughter took place, and the river was choked with
+the bodies of men and horses, indiscriminately. For the Drave was not like
+the Scamander, nor so kind to the fugitives; it did not put ashore and
+cast forth from its waters the dead in their armour, nor cover up and hide
+securely in its eddies those who escaped alive. For that is what the
+Trojan river did(277), perhaps out of kindness, perhaps it was only that
+it was so small that it offered an easy crossing to one who tried to swim
+or walk. In fact, when a single poplar was thrown into it, it formed a
+bridge,(278) and the whole river roared with foam and blood and beat upon
+the shoulders of Achilles,(279) if indeed we may believe even this, but it
+never did anything more violent. When a slight fire scorched it, it gave
+up fighting at once and swore not to play the part of ally. However this,
+too, was probably a jest on Homer’s part, when he invented that strange
+and unnatural sort of duel. For in the rest of the poem also he evidently
+favours Achilles, and he sets the army there as mere spectators while he
+brings Achilles on to the field as the only invincible and resistless
+warrior, and makes him slay all whom he encounters and put every one of
+the foe to flight, simply by his voice and bearing and the glance of his
+eyes, both when the battle begins and on the banks of the Scamander, till
+the fugitives were glad to gather within the wall of the city. Many verses
+he devotes to relating this, and then he invents the battles of the gods,
+and by embellishing his poem with such tales he corrupts his critics and
+prevents us from giving a fair and honest vote. But if there be any one
+who refuses to be beguiled by the beauty of the words and the fictions
+that are imported into the poem ...(280), then, though he is as strict as
+a member of the Areopagus, I shall not dread his decision. For we are
+convinced by the poem that the son of Peleus is a brave soldier. He slays
+twenty men; then)
+
+
+    Ζωοὺς δ᾽ ἐκ ποταμοῖο δυώδεκα λέξατο κούρους,
+    Τοὺς ἐξῆγε θύραζε τεθηπότας ἠύτε νεβρούς,
+    Ποινὴν Πατρόκλοιο Μενοιτιάδαο θανόντος.
+
+    (“He chose twelve youths alive out of the river and led them forth
+    amazed like fawns to atone for the death of Patroclus, son of
+    Menoitius.”)(281)
+
+
+τοσαύτην μέντοι ἤνεγκεν εἰς τὰ πράγματα τῶν Ἀχαιῶν ἡ νίκη τὴν ῥοπήν, [C]
+ὥστε οὐδὲ μείζονα φόβον τοῖς πολεμίοις ἐνέβαλεν οὐδὲ ἀπογνῶναι ἐς τὸ
+παντελὲς ὑπὲρ σφῶν ἐποίει. καὶ ὑπὲρ τούτων ἆρ᾽ ἑτέρου τινὸς μάρτυρος
+δεησόμεθα τὸν Ὅμηρον παραλιπόντες; [D] καὶ οὐκ ἀπόχρη τῶν ἐπῶν μνησθῆναι,
+ἃ πεποίηκεν ἐκεῖνος, ὁπηνίκα ἐπὶ τὰς ναῦς ἦλθεν ὁ Πρίαμος φέρων ὑπὲρ τοῦ
+παιδὸς τὰ λύτρα; ἐρομένου γὰρ μετὰ τὰς διαλύσεις, ὑπὲρ(282) ὧν ἀφῖκτο, τοῦ
+τῆς Θέτιδος υἱέος
+
+(But his victory, though it had some influence on the fortunes of the
+Achaeans, was not enough to inspire any great fear in the enemy, nor did
+it make them wholly despair of their cause. On this point shall we set
+Homer aside and demand some other witness? Or is it not enough to recall
+the verses in which he describes how Priam came to the ships bringing his
+son’s ransom? For after he had made the truce for which he had come, and
+the son of Thetis asked:)
+
+
+    Ποσσῆμαρ μέμονας κτερεïζέμεν Ἕκτορα δῖον,
+
+    (“For how many days dost thou desire to make a funeral for noble
+    Hector?”)
+
+
+τά τε ἄλλα διέξεισι καὶ περὶ τοῦ πολέμου φησί·
+
+(He told him not only that, but concerning the war he said:)
+
+
+    Τῇ δὲ δυωδεκάτῃ πολεμίξομεν,(283) εἴπερ ἀνάγκη.
+
+    (“And on the twelfth day we will fight again, if fight we
+    must.”(284))
+
+
+[62] οὕτως οὐδὲ ἐπαγγέλλειν ὀκνεῖ μετὰ τὴν ἐκεχειρίαν τὸν πόλεμον. ὁ δὲ
+ἀγεννὴς καὶ δειλὸς τύραννος ὄρη τε ὑψηλὰ προυτείνετο τῆς αὑτοῦ φυγῆς καὶ
+ἐξοικοδομήσας ἐπ᾽ αὐτοῖς φρούρια οὐδὲ τῇ τῶν τόπων ὀχυρότητι πιστεύει,
+ἀλλὰ ἱκετεύει συγγνώμης τυγχάνειν. καὶ ἔτυχεν ἄν,(285) εἴπερ ἦν ἄξιος καὶ
+μὴ ἐφωράθη πολλάκις ἄπιστος καὶ θρασύς, ἄλλα ἐπ᾽ ἄλλοις προστιθεὶς
+ἀδικήματα.
+
+(You see he does not hesitate to announce that war will be resumed after
+the armistice. But the unmanly and cowardly usurper sheltered his flight
+behind lofty mountains and built forts on them; nor did he trust even to
+the strength of the position, but begged for forgiveness. And he would
+have obtained it had he deserved it, and not proved himself on many
+occasions both treacherous and insolent, by heaping one crime on another.)
+
+Τὰ μὲν δὴ κατὰ τὴν μάχην, εἰ μὴ δόξῃ τις τῶν διηγουμένων προσέχειν ἐθέλοι
+μηδὲ [B] ἔπεσιν εὖ πεποιημένοις, ἐς αὐτὰ δὲ ὁρᾶν τὰ ἔργα, κρινέτω. ἑξῆς
+δ᾽, εἰ βούλεσθε τὴν Αἴαντος ὑπὲρ τῶν νεῶν καὶ τὴν ἐπὶ τοῦ τείχους τῶν
+Ἀχαιῶν ἀντιθεῖναι μάχην τοῖς ἐπὶ τῆς πόλεως ἐκείνης ἔργοις· ᾗ δὴ Μυγδόνιος
+ποταμῶν κάλλιστος τὴν αὑτοῦ προστίθησι φήμην, οὔσῃ δὲ καὶ Ἀντιόχου
+βασιλέως ἐπωνύμῳ· γέγονε δὲ αὐτῇ καὶ ἕτερον ὄνομα βάρβαρον, σύνηθες τοῖς
+πολλοῖς ὑπὸ τῆς πρὸς τοὺς τῇδε βαρβάρους ἐπιμιξίας· ταύτην δὴ τὴν πὸλιν
+στρατὸς ἀμήχανος πλήθει Παρθυαίων [C] ξὺν Ἰνδοῖς περιέσχεν, ὁπηνίκα ἐπὶ
+τὸν τύραννον βαδίζειν προύκειτο· καὶ ὅπερ Ἡρακλεῖ φασιν ἐπὶ τὸ Λερναῖον
+ἰόντι θηρίον συνενεχθῆναι, τὸν θαλάττιον καρκίνον, τοῦτο ἦν ὁ Παρθυαίων
+βασιλεὺς ἐκ τῆς ἠπείρου Τίγρητα διαβὰς καὶ περιτειχίζων(286) τὴν πόλιν
+χώμασιν· εἶτα εἰς ταῦτα δεχόμενος τὸν Μυγδόνιον λίμνην ἀπέφηνε τὸ περὶ τῷ
+ἄστει χωρίον καὶ ὥσπερ νῆσον ἐν αὐτῇ συνεῖχε τὴν πόλιν, [D] μικρὸν
+ὑπερεχουσῶν καὶ ὑπερφαινομένων τῶν ἐπάλξεων. ἐπολιόρκει δὲ ναῦς τε ἐπάγων
+καὶ ἐπὶ νεῶν μηχανάς· καὶ ἦν οὐχ ἡμέρας ἔργον, μηνῶν δὲ οἶμαι σχεδόν τι
+τεττάρων. οἱ δὲ ἐν τῷ τείχει συνεχῶς ἀπεκρούοντο τοὺς βαρβάρους
+καταπιμπράντες τὰς μηχανὰς τοῖς πυρφόροις· ναῦς δὲ ἀνεῖλκον πολλὰς μὲν ἐκ
+τοῦ τείχους, ἄλλαι δὲ κατεάγνυντο ὑπὸ ῥώμης τῶν ἀφιεμένων ὀργάνων καὶ
+βάρους τῶν βελῶν. [63] ἐφέροντο γὰρ εἰς αὐτὰς λίθοι ταλάντων ὁλκῆς Ἀττικῶν
+ἑπτά. καὶ ἐπειδὴ συχναῖς ἡμέραις ταῦτ᾽ ἐδρᾶτο, ῥήγνυται μέρος τοῦ χώματος
+καὶ ἡ τῶν ὑδάτων εἰσρεῖ(287) πλήμμυρα, καὶ ἐπ᾽ αὐτῇ τοῦ τείχους μέρος οὐκ
+ἔλασσον πήχεων ἑκατὸν συγκατηνέχθη.
+
+(And now with regard to the battle, if there be anyone who declines to
+heed either the opinion expressed in my narrative or those admirably
+written verses, but prefers to consider the actual facts, let him judge
+from those. Accordingly we will next, if you please, compare the fighting
+of Ajax in defence of the ships and of the Achaeans at the wall with the
+Emperor’s achievements at that famous city. I mean the city to which the
+Mygdonius, fairest of rivers, gives its name, though it has also been
+named after King Antiochus. Then, too, it has another, a barbarian
+name(288) which is familiar to many of you from your intercourse with the
+barbarians of those parts. This city was besieged by an overwhelming
+number of Parthians with their Indian allies, at the very time when the
+Emperor was prepared to march against the usurper. And like the sea crab
+which they say engaged Heracles in battle when he sallied forth to attack
+the Lernaean monster,(289) the King of the Parthians, crossing the Tigris
+from the mainland, encircled the city with dykes. Then he let the
+Mygdonius flow into these, and transformed all the space about the city
+into a lake, and completely hemmed it in as though it were an island, so
+that only the ramparts stood out and showed a little above the water. Then
+he besieged it by bringing up ships with siege‐engines on board. This was
+not the work of a day, but I believe of almost four months. But the
+defenders within the wall continually repulsed the barbarians by burning
+the siege‐engines with their fire‐darts. And from the wall they hauled up
+many of the ships, while others were shattered by the force of the engines
+when discharged and the weight of the missiles. For some of the stones
+that were hurled on to them weighed as much as seven Attic talents.(290)
+When this had been going on for many days in succession, part of the dyke
+gave way and the water flowed in in full tide, carrying with it a portion
+of the wall as much as a hundred cubits long.(291))
+
+Ἐνταῦθα κοσμεῖ τὴν στρατιὰν τὸν Περσικὸν τρόπον. διασώζουσι γὰρ καὶ
+ἀπομιμοῦνται τὰ Περσικὰ οὐκ ἀξιοῦντες, ἐμοὶ δοκεῖν, Παρθυαῖοι νομίζεσθαι,
+[B] Πέρσαι δὲ εἶναι προσποιούμενοι. ταῦτά τοι καὶ στολῇ Μηδικῇ χαίρουσι.
+καὶ ἐς μάχας ἔρχονται ὁμοίως ἐκείνοις ὅπλοις τε ἀγαλλόμενοι τοιούτοις καὶ
+ἐσθήμασιν ἐπιχρύσοις καὶ ἁλουργέσι. σοφίζονται δὲ ἐντεῦθεν τὸ μὴ δοκεῖν
+ἀφεστάναι Μακεδόνων, ἀναλαβεῖν δὲ τὴν ἐξ ἀρχαίου βασιλείαν προσήκουσαν.
+οὐκοῦν καὶ ὁ βασιλεὺς Ξέρξην μιμούμενος ἐπί τινος χειροποιήτου καθῆστο
+γηλόφου, προῆγε(292) δὲ ἡ στρατιὰ ξὺν τοῖς θηρίοις. ταῦτα δὲ ἐξ Ἰνδῶν
+εἵπετο, καὶ ἔφερεν ἐκ σιδήρου πύργους τοξοτῶν πλήρεις. ἡγοῦντο δὲ αὐτῶν
+ἱππεῖς οἱ θωρακοφόροι καὶ οἱ τοξόται, [C] ἕτερον ἱππέων πλῆθος ἀμήχανον.
+τὸ πεζὸν γάρ σφιν ἀχρεῖον ἐς τὰ πολεμικὰ καθέστηκεν οὔτε ἐντίμου μετέχον
+τάξεως οὔτε ὄν σφιν ἐν χρείᾳ, πεδιάδος οὔσης καὶ ψιλῆς τῆν χώρας ὁπόσην
+νέμονται ἔιοκε γὰρ δὴ τὰ τοιαῦτα πρὸς τὰς τοῦ πολέμου χρείας τιμῆς καὶ
+ἀτιμίας ἀξιοῦσθαι. ὡς οὖν ἀχρεῖον τῇ φύσει οὐδὲ ἐκ τῶν νόμων πολυωρίας
+ἀξιοῦται. συνέβη δὲ οὕτω καὶ περὶ τὴν Κρήτην καὶ Καρίαν καὶ ἐν ἄλλοις [D]
+δὲ μυρίοις ἔθνεσι τὰ περὶ τὸν πόλεμον κατασκευασθῆναι. οὐκοῦν καὶ ἡ
+Θετταλῶν οὖσα πεδιὰς ἱππεῦσιν ἐναγωνίζεσθαι καὶ ἐμμελετᾶν ἐπιτήδειος
+ἐφάνη. τὰ γὰρ δὴ τῆς ἡμετέρας πόλεως, ἅτε ἐς ἀντιπάλους παντοδαποὺς
+καταστάντα, εὐβουλίᾳ καὶ τύχῃ περιγενόμενα, εἰκότως ἐς ἅπαν εἶδος ὅπλων τε
+καὶ παρασκευῆς ἄλλης(293) ἡρμόσθη.
+
+(Thereupon he arrayed the besieging army in the Persian fashion. For they
+keep up and imitate Persian customs, I suppose, because they do not wish
+to be considered Parthians, and so pretend to be Persians. That is surely
+the reason why they prefer the Persian manner of dress. And when they
+march to battle they look like them, and take pride in wearing the same
+armour, and raiment adorned with gold and purple. By this means they try
+to evade the truth and to make it appear that they have not revolted from
+Macedon, but are merely resuming the empire that was theirs of old. Their
+king, therefore, imitating Xerxes, sat on a sort of hill that had been
+artificially made, and his army advanced accompanied by their beasts.(294)
+These came from India and carried iron towers full of archers. First came
+the cavalry who wore cuirasses, and the archers, and then the rest of the
+cavalry in huge numbers. For infantry they find useless for their sort of
+fighting and it is not highly regarded by them. Nor, in fact, is it
+necessary to them, since the whole of the country that they inhabit is
+flat and bare. For a military force is naturally valued or slighted in
+proportion to its actual usefulness in war. Accordingly, since infantry
+is, from the nature of the country, of little use to them, it is granted
+no great consideration in their laws. This happened in the case of Crete
+and Caria as well, and countless nations have a military equipment like
+theirs. For instance the plains of Thessaly have proved suitable for
+cavalry engagements and drill. Our state, on the other hand, since it has
+had to encounter adversaries of all sorts, and has won its pre‐eminence by
+good judgment combined with good luck, has naturally adapted itself to
+every kind of armour, and to a varying equipment.)
+
+Ἀλλὰ ταῦτα μὲν ἴσως οὐδὲν πρὸς τὸν λόγον, ὡς ἂν εἴποιεν οἱ ταῖς τῶν
+ἐπαίνων τέχναις καθάπερ νόμοις ἐπιτεταγμένοι· ἐγὼ δὲ εἰ μὲν τί σοι
+προσήκει καὶ τούτων, ἐν καιρῷ σκέψομαι, [64] τά γε μὴν ὀνείδη τῶν ἀνθρώπων
+οὐ χαλεπῶς ἀπολύομαι. φημὶ γὰρ ὡς οὔτε ἐγὼ τῶν τεχνῶν μεταποιοῦμαι οὔτε
+ὅστις μή τισιν ὡμολόγησεν ἐμμενεῖν ἀδικεῖ μὴ φυλάττων ταῦτα· τυχὸν δὲ καὶ
+ἄλλων οὐκ ἀπορήσομεν εὐπρεπῶν παραιτήσεων. ἀλλ᾽ οὐ γὰρ ἄξιον μακρότερον
+εἰς οὐδὲν δέον ἀπαρτᾶν τὸν λόγον καὶ ἀποπλανᾶσθαι τῆς ὑποθέσεως.
+ἐπαναβῶμεν οὖν αὖθις εἰς ἴχνος καὶ ὅθεν ἐξέβην.
+
+(But perhaps those who watch over the rules for writing panegyric as
+though they were laws, may say that all this is irrelevant to my speech.
+Now whether what I have been saying partly concerns you I shall consider
+at the proper time. But at any rate I can easily clear myself from the
+accusation of such persons. For I declare that I make no claim to be an
+expert in their art, and one who has not agreed to abide by certain rules
+has the right to neglect them. And it may be that I shall prove to have
+other convincing excuses besides. But it is not worth while to interrupt
+my speech and digress from my theme any longer when there is no need. Let
+me, then, retrace my steps to the point at which I digressed.)
+
+[B] Ἐπειδὴ γὰρ οἱ Παρθυαῖοι κοσμηθέντες ὅπλοις αὐτοί τε καὶ ἵπποι ξὺν τοῖς
+Ἰνδικοῖς θηρίοις προσῆγον τῷ τείχει, λαμπροὶ ταῖς ἐλπίσιν ὡς αὐτίκα μάλα
+ἀναρπασόμενοι,(295) καὶ ἐδέδοτό σφιν τοῦ πρόσω χωρεῖν τὸ σημεῖον, ὠθοῦντο
+ξύμπαντες, αὐτός τις ἐθέλων πρῶτος ἐσαλέσθαι τὸ τεῖχος καὶ οἴχεσθαι φέρων
+τὸ ἐπ᾽ αὐτῷ κλέος· εἶναί τε οὐδὲν ἐτόπαζον δέος· οὐδὲ γὰρ ὑπομενεῖν σφῶν
+τὴν ὁρμὴν τοὺς ἔνδον. [C] Παρθυαίοις μὲν τοσοῦτον περιῆν ἐλπίδος. οἱ δὲ
+πυκνήν τε εἶχον τὴν φάλαγγα κατὰ τὸ διερρηγμένον τοῦ τείχους, καὶ ὑπὲρ τοῦ
+συνεστῶτος ὁπόσον ἦν ἀχρεῖον πλῆθος ἐν τῇ πόλει κατέστησαν ἀναμίξαντες τῶν
+στρατιωτῶν οὐκ ἐλάττω μοῖραν. ἐπεὶ δὲ οἱ πολέμιοι προσήλαυνον καὶ οὐδὲν
+ἐπ᾽ αὐτοὺς ἐκ τοῦ τείχους ἀφίετο βέλος, βεβαιοτέραν εἶχον τὴν ἐλπίδα τοῦ
+κατ᾽ ἄκρας αἱρήσειν τὴν πόλιν, καὶ τοὺς ἵππους ἔπαιον μάστιξι καὶ ᾕμασσον
+τὰς πλευρὰς τοῦς κέντροις, [D] ἕως ἐποιήσαντο σφῶν κατὰ νώτου τὰ χώματα·
+ἐπεποίητο δὲ ὑπ᾽ αὐτῶν ἐκεῖνα πρότερον πρὸς τὸ ἐπέχειν τοῦ Μυγδονίου τὰς
+ἐκροάς, ἰλύς τε ἦν περὶ τὸ χωρίον εὖ μάλα βαθεᾶα † οὐδὲ αὐτοῦ παντελῶς
+ὄντος ὑπὸ τῆς ὕλης(296)† καὶ διὰ τὸ πίειραν εἶναι τὴν γῆν καὶ στέγειν
+δύνασθαι φύσει τὰς λιβάδας. ἦν δὲ ἐνταῦθα καὶ παλαιὸν ἔρυμα τῇ πόλει
+τάφρος εὐρεῖα, καὶ ἐν αὐτῇ βαθύτερον συνειστήκει τέλμα. [65] ἁπτομένων δὲ
+ἤδη τῶν πολεμίων καὶ ταύτης καὶ διαβαίνειν πειρωμένων, ἐπεξῇσαν(297)
+πολλοὶ μὲν ἔνδοθεν, πολλοὶ δὲ ἀπὸ τῶν τειχῶν ἔβαλλον τοῖς λίθοις· καὶ
+αὐτῶν μὲν πολὺς ἐγένετο φόνος, φυγῇ δὲ ἔτρεπον τοὺς ἵππους ξύμπαντες, τῷ
+μόνον ἐθέλειν καὶ δηλοῦν τὴν γνώμην διὰ τοῦ σχήματος. ἐπιστρεφόντων γὰρ
+ἔπιπτον εὐθέως καὶ κατέφερον τοὺς ἱππέας· βαρεῖς δὲ ὄντες τοῖς ὅπλοις
+μᾶλλον ἐνείχοντο τῷ τέλματι. [B] καὶ αὐτῶν ἐνταῦθα γίνεται φόνος, ὅσος
+οὔπω πρόσθεν ἐν πολιορκίᾳ τοιαύτῃ(298) γέγονεν.
+
+(Now when the Parthians advanced to attack the wall in their splendid
+accoutrements, men and horses, supported by the Indian elephants, it was
+with the utmost confidence that they would at once take it by assault. And
+at the signal to charge they all pressed forward, since every man of them
+was eager to be the first to scale the wall(299) and win the glory of that
+exploit. They did not imagine that there was anything to fear, nor did
+they believe that the besieged would resist their assault. Such was the
+exaggerated confidence of the Parthians. The besieged, however, kept their
+phalanx unbroken at the gap in the wall, and on the portion of the wall
+that was still intact they posted all the non‐combatants in the city, and
+distributed among them an equal number of soldiers. But when the enemy
+rode up and not a single missile was hurled at them from the wall, their
+confidence that they would completely reduce the city was strengthened,
+and they whipped and spurred on their horses so that their flanks were
+covered with blood, until they had left the dykes behind them. These dykes
+they had made earlier to dam the mouth of the Mygdonius, and the mud
+thereabouts was very deep. In fact there was hardly any ground at all
+because of the wood,(300) and because the soil was so rich, and of the
+sort that conceals springs under its surface. Moreover there was in that
+place a wide moat that had been made long ago to protect the town, and had
+become filled up with a bog of considerable depth. Now when the enemy had
+already reached this moat and were trying to cross it, a large force of
+the besieged made a sally, while many others hurled stones from the walls.
+Then many of the besiegers were slain, and all with one accord turned
+their horses in flight, though only from their gestures could it be seen
+that flight was what they desired and intended. For, as they were in the
+act of wheeling them about, their horses fell and bore down the riders
+with them. Weighed down as they were by their armour, they floundered
+still deeper in the bog, and the carnage that ensued has never yet been
+paralleled in any siege of the same kind.)
+
+Ἐπεὶ δὲ τὰ τῶν ἱππέων ὧδε ἐπεπράγει, τῶν ἐλεφάντων πειρῶνται,
+καταπλήξεσθαι μᾶλλον οἰόμενοι τῷ ξένῳ τῆς μάχης· οὐ γὰρ δὴ τοσοῦτον αὐτοῖς
+τὰ τῶν ὀμμάτων διέφθαρτο, ὡς μὴ καθορᾶν βαρύτερον μὲν ὂν ἵππου τὸ θηρίον,
+φέρον δὲ ἄχθος οὐχ ἵππων δυοῖν ἢ πλειόνων, ἁμαξῶν δὲ οἶμαι συχνῶν, [C]
+τοξότας καὶ ἀκοντιστὰς καὶ σιδηροῦν πύργον. ταῦτα δὲ ἦν ἅπαντα πρὸς τὸ
+χωρίον χειροποίητον γεγονὸς τέλμα κωλύματα, καὶ ἦν αὐτοῖς ἔργῳ φανερά·
+ὅθεν οὐκ εἰκὸς εἰς μάχην ἰέναι, ἀλλὰ ἐς κατάπληξιν τῶν ἔνδον
+παρασκευάζεσθαι. προσῆγον δὲ ἐν τάξει μέτρον διεστῶτες ἀλλήλων ἴσον, καὶ
+ἐῴκει τείχει τῶν Παρθυαίων ἡ φάλανξ· τὰ μὲν θηρία(301) τοὺς πύργους
+φέροντα, τῶν ὁπλιτῶν δὲ ἀναπληρούντων τὰ ἐν μέσῳ. ταχθέντες δὲ οὕτως οὐ
+μέγα ὄφελος ἦσαν τῷ βαρβάρῳ· [D] παρεῖχον γὰρ ἡδονὴν καὶ τέρψιν τοῖς ἐκ
+τοῦ τείχους θεωμένοις. ὡς δὲ ἐγένοντο διακορεῖς οἱονεὶ λαμπρᾶς καὶ
+πολυτελοῦς πομπῆς πεμπομένης, λίθους ἐκ μηχανῶν ἀφιέντες καὶ τόξοις
+βάλλοντες ἐς τὴν τειχομαχίαν προυκαλοῦντο τοὺς βαρβάρους. φύσει δὲ ὄντες
+εἰς ὀργὴν ὀξύρροποι καὶ δεινὸν ποιούμενοι τὸ γέλωτα ὀφλῆσαι καὶ ἀπαγαγεῖν
+ὀπίσω τὴν παρασκευὴν ἄπρακτον, ἐγκελευομένου σφίσι τοῦ βασιλέως, προσῆγον
+τῷ τείχει καὶ ἐβάλλοντο πυκνοῖς(302) τοῖς λίθοις καὶ τοῖς τοξεύμασι· [66]
+καὶ ἐτρώθη τῶν θηρίων τινὰ καὶ ἀπέθανεν κατενεχθέντα(303) ὑπὸ τῆς ἰλυος.
+δείσαντες δὶ καὶ ὑπὲρ τῶν ἄλλων ἀπῆγον ὀπίσω πάλιν εἰς τὸ στρατόπεδον.
+
+(Since this fate had overtaken the cavalry, they tried the elephants,
+thinking that they would be more likely to overawe us by that novel sort
+of fighting. For surely they had not been stricken so blind as not to see
+that an elephant is heavier than a horse, since it carries the load, not
+of two horses or several, but what would, I suppose, require many waggons,
+I mean archers and javelin men and the iron tower besides. All this was a
+serious hindrance, considering that the ground was artificially made and
+had been converted into a bog. And this the event made plain. Hence it is
+probable that they were not advancing to give battle, but rather were
+arrayed to overawe the besieged. They came on in battle line at equal
+distances from one another, in fact the phalanx of the Parthians resembled
+a wall, with the elephants carrying the towers, and hoplites filling up
+the spaces between. But drawn up as these were they were of no great use
+to the barbarian. It was, however, a spectacle which gave the defenders on
+the wall great pleasure and entertainment, and when they had gazed their
+fill at what resembled a splendid and costly pageant in procession, they
+hurled stones from their engines, and, shooting their arrows, challenged
+the barbarians to fight for the wall. Now the Parthians are naturally
+quick‐tempered, and they could not endure to incur ridicule and lead back
+this imposing force without striking a blow; so by the king’s express
+command they charged at the wall and received a continuous fire of stones
+and arrows, while some of the elephants were wounded, and perished by
+sinking into the mud. Thereupon, in fear for the others also, they led
+them back to the camp.)
+
+Ὡς δὲ καὶ ταύτης ὁ Παρθυαῖος ἥμαρτε τῆς πείρας, τοὺς τοξότας διελὼν εἰς
+μοίρας διαδέχεσθαί τε ἀλλήλους κελεύει καὶ συνεχῶς βάλλειν πρὸς τὸ
+διερρηγμένον τοῦ τείχους, ὡς μὴ δυνηθεῖεν ἀποικοδομῆσαι καὶ ἔχειν ἀσφαλῶς
+τὴν πόλιν· οὕτω γὰρ αἱρήσειν λαθὼν ἢ βιασάμενος τῷ πλήθει τους ἔνδον
+ἤλπιζε. [B] ἀλλὰ μάταιον γὰρ(304) ἀπέφηνεν ἡ βασιλέως παρασκευὴ τοῦ
+βαρβάρου τὸ διανόημα. κατὰ νώτου γὰρ τῶν ὁπλιτῶν ἕτερον τεῖχος εἰργάζετο·
+ὁ δὲ ᾤετο τοῖς ἀρχαίοις ἴχνεσιν ἐς τὰ θεμέλια χρωμένους μέλλειν ἔτι. ἡμέρᾳ
+δὲ ὅληι καὶ νυκτὶ συνεχῶς ἐργασαμένων ἔστε ἐπὶ τέτταρας πήχεις ὕψους
+ἠγείρετο, καὶ ἕωθεν ὤφθη λαμπρὸν καὶ νεουργές, ἐκείνων οὐδὲ ἀκαρῆ χρόνον
+ἐνδιδόντων, διαδεχομένων δὲ ἀλλήλους καὶ ἀκοντιζόντων ἐς τοὺς ἐφεστῶτας τῷ
+κειμένῳ τείχει, τοῦτο ἐξέπληξε δεινῶς τὸν βάρβαρον. [C] οὐ μὴν ἀπῆγεν
+εὐθὺς τὴν στρατιάν, ἀλλ᾽ αὖθις τοῖς αὐτοῖς χρῆται παλαίσμασι. δράσας δὲ
+οἶμαι καὶ παθὼν παραπλήσια ἀπῆγε τὴν στρατιὰν ὀπίσω, πολλοὺς μὲν ὑπὸ τῆς
+ἐνδείας δήμους ἀπολέσας, πολλὰ δὲ ἀναλώσας περὶ τοῖς χώμασι καὶ τῇ
+πολιορκίᾳ σώματα, [D] σατράπας δὲ ἀνελὼν συχνούς, ἄλλον ἄλλο ἐπαιτιώμενος,
+τὸν μὲν ὅτι μὴ καρτερῶς ἐπεποίητο τὰ χώματα, εἶξε δὲ καὶ ἐπεκλύσθη παρὰ
+τῶν ποταμίων ῥευμάτων, τὸν δὲ ὡς φαύλως ἀγωνισάμενον ὑπὸ τοῖς τείχεσι, καὶ
+ἄλλους ἄλλας ἐπάγων αἰτίας ἔκτεινεν. ἔστι γὰρ εὖ μάλα τοῖς κατὰ τὴν Ἀσίαν
+βαρβάροις σύνηθες ἐς τοὺς ὑπηκόους τὰς αἰτίας τῆς δυσπραγίας
+ἀποσκευάζεσθαι, ὃ δὴ καὶ τότε δράσας ἀπιὼν ᾤχετο. καὶ ἄγει πρὸς ἡμᾶς
+εἰρήνην ἐκ τούτου, καὶ οὔτε ὅρκων οὔτε συνθηκῶν ἐδέησεν, [67] ἀγαπᾷ δὲ
+οἴκοι μένων, εἰ μὴ στρατεύοιτο βασιλεὺς ἐπ᾽ αὐτὸν καὶ δίκην ἀπαιτοίη τοῦ
+θράσους καὶ τῆς ἀπονοίας.
+
+(Having failed in this second attempt as well, the Parthian king divided
+his archers into companies and ordered them to relieve one another and to
+keep shooting at the breach in the wall, so that the beseiged could not
+rebuild it and thus ensure the safety of the town. For he hoped by this
+means either to take it by surprise, or by mere numbers to overwhelm the
+garrison. But the preparations that had been made by the Emperor made it
+clear that the barbarian’s plan was futile. For in the rear of the
+hoplites a second wall was being built, and while he thought they were
+using the old line of the wall for the foundations and that the work was
+not yet in hand, they had laboured continuously for a whole day and night
+till the wall had risen to a height of four cubits. And at daybreak it
+became visible, a new and conspicuous piece of work. Moreover the besieged
+did not for a moment yield their ground, but kept relieving one another
+and shooting their javelins at those who were attacking the fallen wall,
+and all this terribly dismayed the barbarian. Nevertheless he did not at
+once lead off his army but employed the same efforts over again. But when
+he had done as before, and as before suffered repulse, he did lead his
+army back, having lost many whole tribes through famine, and squandered
+many lives over the dykes and in the siege. He had also put to death many
+satraps one after another, on various charges, blaming one of them because
+the dykes had not been made strong enough, but gave way and were flooded
+by the waters of the river, another because when fighting under the walls
+he had not distinguished himself; and others he executed for one offence
+or another. This is in fact the regular custom among the barbarians in
+Asia, to shift the blame of their ill‐success on to their subjects. Thus
+then the king acted on that occasion, and afterwards took himself off. And
+from that time he has kept the peace with us and has never asked for any
+covenant or treaty, but he stays at home and is thankful if only the
+Emperor does not march against him and exact vengeance for his audacity
+and folly.)
+
+Ἆρά γε ἄξιον ταύτην παραβαλεῖν τὴν μάχην ταῖς ὑπὲρ τῶν νεῶν τῶν Ἑλληνικῶν
+καὶ τοῦ τείχους; ἀθρεῖτε δὲ ὧδε τὴν ὁμοιότητα καὶ τὸ διάφορον λογίζεσθε.
+Ἑλλήνων μὲν Αἴαντε καὶ οἱ Λαπίθαι καὶ Μενεσθεὺς τοῦ τείχους εἶξαν καὶ
+περιεῖδον τὰς πύλας συντριβομένας ὑφ᾽ Ἕκτορος καὶ τῶν ἐπάλξεων ἐπιβεβηκότα
+τὸν Σαρπηδάνα. [B] οἱ δὲ οὐδὲ διαρραγέντος αὐτομάτως τοῦ τείχους ἐνέδοσαν,
+ἀλλὰ ἐνίκων μαχόμενοι καὶ ἀπεκρούοντο Παρθυαίους ξὺν Ἰνδοῖς
+ἐπιστρατεύσαντας. εἶτα ὁ μὲν ἐπιβὰς τῶν νεῶν ἀπὸ τῶν ἰκρίων ὥσπερ ἐρύματος
+πεζὸς διαγωνίζεται, οἱ δὲ πρότερον ἀπὸ τῶν τειχῶν ἀναυμάχουν, τέλος δὲ οἱ
+μὲν τῶν ἐπάλξεων εἶξαν καὶ τῶν νεῶν, οἱ δὲ ἐνίκων ναυσὶ τε ἐπιόντας καὶ
+πεζῇ τοὺς πολεμίους. ἀλλὰ γὰρ εὖ ποιῶν ὁ λόγος ἐπὶ τὸν Ἕκτορα καὶ τὸν
+Σαρπηδόνα, οὐκ οἶδα ὅπως, [C] ὑπηνέχθη καὶ ἐπ᾽ αὐτό γέ φασι τῶν ἔργων τὸ
+κεφάλαιον, τὴν καθαίρεσιν τοῦ τείχους, ὃ(305) μιᾷ πρότερον ἡμέρᾳ τοὺς
+Ἀχαιούς φησι, τοῦ Πυλίου δημαγωγοῦ καὶ βασιλέως ξυμπείθοντος, ἄρρηκτον
+νηῶν τε καὶ αὐτῶν εἶλαρ κατασκευάσασθαι.
+
+(And now am I justified in comparing this battle with those that were
+fought in defence of the Greek ships and the wall? Observe the following
+points of similarity, and note also the difference. Of the Greeks the two
+Ajaxes, the Lapithae and Menestheus fell back from the wall and looked on
+helplessly while the gates were battered down by Hector, and Sarpedon
+scaled the battlements. But our garrison did not give way even when the
+wall fell in of itself, but they fought and won, and repulsed the
+Parthians, aided though these were by their Indian allies. Then again
+Hector went up on to the ships and fought from their decks on foot, and as
+though from behind a rampart, whereas our garrison first had to fight a
+naval battle from the walls, and finally, while Hector and Sarpedon had to
+retreat from the battlements and the ships, the garrison routed not only
+the forces that brought ships to the attack but the land force as well.
+Now it is appropriate that by some happy chance my speech should have
+alluded to Hector and Sarpedon, and to what I may call the very crown of
+their achievements, I mean the destruction of that wall which Homer tells
+us the Achaeans built only the day before, on the advice of the princely
+orator(306) of Pylos “to be an impregnable bulwark for the ships and the
+army.”(307))
+
+Σχεδὸν γάρ μοι τοῦτο φαίνεται τὸ γενναιότατον τῶν ἔργων Ἕκτορος, καὶ οὐχὶ
+Γλαύκου τέχνης(308) συνεῖναι οὐδὲ σοφωτέρας ἐπινοίας δεῖται, Ὁμήρου σαφῶς
+διδάσκοντος, ὡς Ἀχιλλέως μὲν φανέντος
+
+(For that I think was almost the proudest of Hector’s achievements, and he
+did not need the craft of Glaucus to help him, or any wiser plan, for
+Homer says plainly that the moment Achilles appeared)
+
+
+    ἐδύσετο οὐλαμὸν ἀνδρῶν.
+
+    (“He shrank back into the crowd of men.”(309))
+
+
+[D] Ἀγαμέμνονος δὲ τοῖς Τρωσὶν ἐπικειμένου καὶ ἐς τὸ τεῖχος καταδιώξαντος
+Ἕκτορα ὕπαγε Ζεύς, ἵνα ἀποσώζοιτο καθ᾽ ἡσυχίαν. προσπαίζων δὲ αὐτὸν ὁ
+ποιητὴς καὶ καταγελῶν τῆς δειλίας ὑπὸ τῇ φηγῷ καὶ πρὸς ταῖς πύλαις ἤδη
+καθημένῳ τὴν Ἶριν ἥκειν ἔφη παρὰ τοῦ Διὸς φράζουσαν
+
+(Again, when Agamemnon attacked the Trojans and pursued them to the wall,
+Zeus stole away(310) Hector so that he might escape at his leisure. And
+the poet is mocking him and ridiculing his cowardice when he says that as
+he was sitting under the oak‐tree, being already near the gate, Iris came
+to him with this message from Zeus:)
+
+
+    Ὄφρ᾽ ἂν μέν κεν ὁρᾷς Ἀγαμέμνονα ποιμένα λαῶν
+    Θύνοντ᾽ ἐν προμάχοισιν, ἐναίροντα στίχας ἀνδρῶν, [68]
+    Τόφρ᾽ ὑπόεικε μάχης.
+
+    (“So long as thou seest Agamemnon, shepherd of the host, raging
+    among the foremost fighters and cutting down the ranks of men, so
+    long do thou keep back from the fight.”(311))
+
+
+πῶς γὰρ εἰκὸς οὕτως ἀγεννῆ καὶ δειλὰ παραινεῖν τὸν Δία, ἄλλως τε οὐδὲ
+μαχομένῳ, ξὺν πολλῇ δὲ ἑστῶτι ῥᾳστώνῃ; καὶ ὁπηνίκα δὲ ὁ τοῦ Τυδέως, τῆς
+ἀθηνᾶς πολλὴν ἐκ τοῦ κράνους ἀναπτούσης φλόγα, πολλοὺς μὲν ἔκτεινε,
+φεύγειν δὲ ἠνάνκαζε τοὺς ὑπομένοντας, [B] πόρῥω τε ἀφειστήκει τοῦ πολέμου,
+καὶ πολλὰ ὑπομένων ὀνείδη ἀπέγνω μὲν κρατοῦσι τοῖς Ἀχαιοῖς ἀντιστῆναι,
+εὐπρεπῆ δὲ ποιεῖται τὴν εἰς τὸ ἄστυ πορείαν, ὡς τῇ μητρὶ παραινέσων
+ἐξιλεοῦσθαι τὴν Ἀθηνᾶν μετὰ τῶν Τρωάδων. καίτοι εἰ μὲν αὐτὸς ἱκέτευε πρὸ
+τοῦ νεὼ ξὺν τῇ γερουσίᾳ, πολὺν ἂν(312) εἶχε λόγον· προσήκει γὰρ οἶμαι τὸν
+στρατηγὸν ἢ βασιλέα καθάπερ ἱερέα καὶ προφήτην θεραπεύειν ἀεὶ ξὺν κόσμῳ
+τὸν θεὸν καὶ μηδὲν ὀλιγωρεῖν [C] μηδὲ ἑτέρῳ μᾶλλον προσήκειν ἡγεῖσθαι μηδὲ
+ἐπιτρέπειν, ἀνάξιον αὑτοῦ νομίζοντα τὸ διακόνημα.
+
+(For is it likely that Zeus would give such base and cowardly advice,
+especially to one who was not even fighting, but was standing there very
+much at his ease? And while the son of Tydeus, on whose head Athene
+kindled a mighty flame, was slaying many and forcing to flight all who
+stayed to encounter him, Hector stood far away from the battle. Though he
+had to endure many taunts, he despaired of making a stand against the
+Achaeans, but made a specious excuse for going to the city to advise his
+mother to propitiate Athene in company with the Trojan women. And yet if
+in person he had besought the goddess before the temple, with the elders,
+he would have had good reason for that, for it is only proper, in my
+opinion, that a general or king should always serve the god with the
+appointed ritual, like a priest or prophet, and not neglect this duty nor
+think it more fitting for another, and depute it as though he thought such
+a service beneath his own dignity.)
+
+Οἶμαι γὰρ τὴν Πλάτωνος μικρὰ παρατρέψας λέξιν οὐχ ἁμαρτήσεσθαι, ὡς ὅτῳ
+ἀνδρί, μᾶλλον δὲ βασιλεῖ, ἐς τὸν θεὸν ἀνήρτηται πάντα τὰ πρὸς εὐδαιμονίαν
+φέροντα καὶ μὴ ἐν ἄλλοις ἀνθρώποις αἰωρεῖται, ἐξ ὧν εὖ ἢ κακῶς πραξάντων
+πλανᾶσθαι [D] ἀναγκάζεται αὐτὸς καὶ τὰ ἐκείνου πράγματα, τούτῳ ἄριστα
+παρεσκεύασται πρὸς τὸ ζῆν. εἰ δὲ ἐπιτρέποι μηδεὶς μεταγράφειν(313) μηδὲ
+ἐκτρέπειν μηδὲ μεταλαμβάνειν τοὔνομα, ἀλλὰ ὥσπερ ἱερὸν ἀρχαῖον κελεύοι
+μένειν ἐᾶν ἀκίνητον, οὐδὲ οὕτως ἄλλο τι διανοεῖσθαι τὸν σοφὸν ἐροῦμεν. τὸ
+γὰρ εἰς ἑαυτὸν(314) οὐ δήπου τὸ σῶμά φησιν οὐδὲ τὰ χρήματα οὐδὲ εὐγένειαν
+καὶ δόξαν πατέρων· ταῦτα γὰρ αὐτοῦ μέν τινος οἰκεῖα κτήματα, οὐ μήν ἐστι
+ταῦτα αὐτός· ἀλλὰ νοῦν καὶ φρόνησιν,(315) φησί, καὶ τὸ ὅλον τὸν ἐν ἡμῖν
+θεόν·(316) ὃ δὴ καὶ αὐτὸς [69] ἑτέρωθι κυριώτατον ἐν ἡμῖν ψυχῆς εἶδος ἔφη,
+καὶ ὡς ἄρα αὐτὸν δαίμονα θεὸς ἑκάστῳ δέδωκε, τοῦτο ὃ δή φαμεν οἰκεῖν μὲν
+ἡμῶν ἐπ᾽ ἄκρῳ τῷ σώματι, πρὸς δὲ τὴν ἐν οὐρανῷ ξυγγένειαν ἀπὸ γῆς ἡμᾶς
+αἴρειν. ἐς τοῦτο γὰρ ἔοικεν ἐπιτάττειν ἀνηρτῆσθαι χρῆναι ἑκάστῳ ἀνδρί, καὶ
+οὐκ εἰς ἄλλους ἀνθρώπους, οἳ τὰ μὲν ἄλλα βλάπτειν καὶ κωλύειν ἐθέλοντες
+πολλάκις ἐδυνήθησαν· ἤδη δέ τινες καὶ μὴ βουλόμενοι τῶν ἡμετέρων τινὰ
+παρείλοντο. [B] τοῦτο δὲ ἀκώλυτον μόνον καὶ ἀπαθές ἐστιν, ἐπεὶ μηδὲ
+θεμιτὸν ὑπὸ τοῦ χείρονος τὸ κρεῖττον βλάπτεσθαι. ἔστι δὲ καὶ οὗτος ἐκεῖθεν
+ὁ λόγος. ἀλλ᾽ ἔοικα γὰρ καταφορτίζειν ὑμᾶς τοῖς τοῦ Πλάτωνος λόγοις μικρὰ
+ἐπιπάττων τῶν ῥημάτων ὥσπερ ἁλῶν ἢ χρυσοῦ ψήγματος. τούτων δὲ οἱ μὲν(317)
+ἡδίω τὴν τροφήν, ὁ δὲ εὐπρεπῆ μᾶλλον παρέχει τὴν θέαν. ἀμφότερα δὲ ἐν τοῖς
+Πλάτωνος λόγοις· [C] καὶ γὰρ αἰσθέσθαι διὰ τῆς ἀκοῆς ἡδίους τῶν ἁλῶν καὶ
+θρέψαι ψυχὴν ξὺν ἡδονῇ καὶ καθῆραι θαυμαστοί· ὥστε οὐκ ἀποκνητέον οὐδὲ
+εὐλαβητέον τὸν ψόγον, εἴ τις ἄρα καταμέμφοιτο τὴν ἀπληστίαν, καὶ ὅτι
+παντὸς ἐπιδραττόμεθα ὥσπερ ἐν τοῖς συμποσίοις οἱ λίχνοι τῶν ἐδωδίμων
+ἁπάντων, οὐχ ὑπομένοντες τὸ μὴ τῶν προκειμένων ἅψασθαι. τοῦτο γὰρ δὴ
+τρόπον τινὰ καὶ ἡμῖν ἔοικε συμβαίνειν, ἐπαίνους ἅμα καὶ δόγματα ᾄδειν καὶ
+πρὶν ἢ μετρίως ἐφικέσθαι [D] τοῦ προτέρου λόγου μέσον ὑποτεμομένοις
+φιλοσόφων ἐξηγεῖσθαι ῥήσεις. πρὸς δὴ τοὺς τὰ τοιαῦτα καταμεμφομένους
+εἴρηται μὲν ἤδη καὶ πρότερον καὶ αὖθις δὲ ἴσως λελέξεται.
+
+(For here I think I may without offence adapt slightly Plato’s language
+where he says that the man, and especially the king, best equipped for
+this life is he who depends on God for all that relates to happiness, and
+does not hang in suspense on other men, whose actions, whether good or
+bad, are liable to force him and his affairs out of the straight
+path.(318) And though no one should allow me to paraphrase or change that
+passage or alter that word,(319) and though I should be told that I must
+leave it undisturbed like something holy and consecrated by time, even in
+that case I shall maintain that this is what that wise man meant. For when
+he says “depends on himself,” assuredly he does not refer to a man’s body
+or his property, or long descent, or distinguished ancestors. For these
+are indeed his belongings, but they are not the man himself; his real self
+is his mind, his intelligence, and, in a word, the god that is in us. As
+to which, Plato elsewhere calls it “the supreme form of the soul that is
+within us,” and says that “God has given it to each one of us as a guiding
+genius, even that which we say dwells in the summit of our body and raises
+us from earth towards our celestial affinity.”(320) It is on this that he
+plainly says every man ought to depend, and not on other men, who have so
+often succeeded when they wish to harm and hinder us in other respects.
+Indeed it has happened before now that even without such a desire men have
+deprived us of certain of our possessions. But this alone cannot be
+hindered or harmed, since “Heaven does not permit the bad to injure what
+is better than itself.”(321) This saying also is from Plato. But it may be
+that I am wearying you with these doctrines of his with which I sprinkle
+my own utterances in small quantities, as with salt or gold dust. For salt
+makes our food more agreeable, and gold enhances an effect to the eye. But
+Plato’s doctrines produce both effects. For as we listen to them they give
+more pleasure than salt to the sense, and they have a wonderful power of
+sweetly nourishing and cleansing the soul. So that I must not hesitate or
+be cautious of criticism if someone reproaches me with being insatiable
+and grasping at everything, like persons at a banquet who, in their greed
+to taste every dish, cannot keep their hands from what is set before
+them.(322) For something of this sort seems to happen in my case when, in
+the same breath, I utter panegyric and philosophic theories, and, before I
+have done justice to my original theme, break off in the middle to expound
+the sayings of philosophers. I have had occasion before now to reply to
+those who make such criticisms as these, and perhaps I shall have to do so
+again.)
+
+Νῦν δὲ τὸ συνεχὲς ἀποδόντες τῷ παρόντι λόγῳ ἐπὶ τὸν ἐξ ἀρχῆς ἐπανάγωμεν
+ὥσπερ οἱ προεκθέοντες ἐν τοῖς δρόμοις. ἐλέγετο δ᾽ οὖν ἐν τοῖς πρόσθεν ὡς
+αὐτὸν μέν τινά φησι Πλάτων τὸν νοῦν καὶ τὴν ψυχήν, [70] αὐτοῦ δὲ τὸ σῶμα
+καὶ τὴν κτῆσιν. ταῦτα δὲ ἐν τοῖς θαυμασίοις διώρισται νόμοις. ὥσπερ οὖν,
+εἴ τις ἐξ ἀρχῆς ἀναλαβὼν λέγοι· “Ὅτῳ ἀνδρὶ ἐς νοῦν καὶ φρόνησιν ἀνήρτηται
+πάντα τὰ ἐς εὐδαιμονίαν φέροντα καὶ μὴ ἐν τοῖς ἐκτός, ἐξ ὧν εὖ ἢ κακῶς
+πραξάντων ἢ καὶ πασχόντων πλανᾶσθαι ἀναγκάζεται, τούτῳ ἄριστα
+παρεσκεύασται πρὸς τὸ ζῆν,” οὐ παρατρέπει τὴν λέξιν οὐδὲ παραποιεῖ,
+ἐξηγεῖται δὲ ὀρθῶς καὶ ἑρμηνεύει· [B] οὕτω δὲ καὶ ὅστις ἀντὶ τῆς αὐτοῦ
+λέξεως τὸν θεὸν παραλαμβάνει οὐκ ἀδικεῖ. εἰ γὰρ τὸν ἐν ἡμῖν δαίμονα, ὄντα
+μὲν ἀπαθῆ τῇ φύσει καὶ θεῷ ξυγγενῆ, πολλὰ δὲ ἀνατλάντα καὶ ὑπομείναντα διὰ
+τὴν πρὸς τὸ σῶμα κοινωνίαν καὶ τοῦ πάσχειν τε καὶ φθείρεσθαι φαντασίαν
+τοῖς πολλοῖς(323) παρασχόντα, τοῦ παντὸς ἐκεῖνος προïσταται βίου τῷ γε
+εὐδαιμονήσειν μέλλοντι, τί χρὴ προσδοκᾶν αὐτὸν ὑπὲρ τοῦ καθαροῦ καὶ
+ἀμιγοῦς γηίνῳ σώματι διανοηθῆναι νοῦ, [C] ὅν δὴ καὶ θεὸν εἶναί φαμεν καὶ
+αὐτῷ τὰς ἡνίας ἐπιτρέπειν τοῦ βίου χρῆναι παραινοῦμεν πάντα ἰδιώτην
+τε(324) καὶ βασιλέα, τόν γε ὡς ἀληθῶς ἄξιον τῆς ἐπικλήσεως καὺ οὐ νόθον
+οὐδὲ ψευδώνυμον, συνιέντα μὲν αὐτοῦ καὶ αἰσθανόμενον διὰ συγγένειαν,
+ὑφιέμενον δὲ αὐτῷ τῆς ἀρχῆς καὶ ὑποχωροῦντα τῆς ἐπιμελείας ὡς ἔμφρονα;
+ἀνόητον γὰρ καὶ μάλα αὔθαδες τὸ μὴ καθάπαξ ἐς δύναμιν πείθεσθαι [D] τῷ θεῷ
+ἀρετῆς ἐπιμελομένους· τούτῳ γὰρ μάλιστα χαίρειν ὑποληπτέον τὸν θεόν. οὐ
+μὴν οὐδὲ τῆς ἐννόμου θεραπείας ἀποστατέον οὐδὲ τὴν τοιαύτην τιμὴν
+ὑπεροπτέον τοῦ κρείττονος, θετέον δὲ ἐν ἀρετῆς μοίρᾳ τὴν εὐσέβειαν τὴν
+κρατίστην. ἔστι γὰρ ὁσιότης τῆς δικαιοσύνης ἔκγονος· αὕτη δὲ ὅτι τοῦ
+θειοτέρου ψυχῆς εἴδους ἐστίν, οὐδένα λέληθε τῶν ὅσοι τὰ τοιαῦτα
+μεταχειρίζονται.
+
+(I will now, however, resume the thread of my discourse and go back to my
+starting‐point, like those who, when a race is being started, run ahead
+out of the line. Well, I was saying, a moment ago, that Plato declares
+that a man’s real self is his mind and soul, whereas his body and his
+estate are but his possessions. This is the distinction made in that
+marvellous work, the Laws. And so if one were to go back to the beginning
+and say “That man is best equipped for life who makes everything that
+relates to happiness depend on his mind and intelligence and not on those
+outside himself who, by doing or faring well or ill force him out of the
+straight path,” he is not changing or perverting the sense of the words,
+but expounds and interprets them correctly. And if for Plato’s word
+“genius”(325) he substitutes the word “God” he has a perfect right to do
+so. For if Plato gives the control of our whole life to the presiding
+“genius” within us which is by nature unaffected by sensation and akin to
+God, but must endure and suffer much because of its association with the
+body, and therefore gives the impression to the crowd that it also is
+subject to sensation and death; and if he says that this is true of every
+man who wishes to be happy, what must we suppose is his opinion about pure
+intelligence unmixed with earthly substance, which is indeed synonymous
+with God? To this I say every man, whether he be a private citizen or a
+king, ought to entrust the reins of his life, and by a king I mean one who
+is really worthy of the name, and not counterfeit or falsely so called,
+but one who is aware of God and discerns his nature because of his
+affinity with him, and being truly wise bows to the divine authority and
+yields the supremacy to God. For it is senseless and arrogant indeed for
+those who cultivate virtue not to submit to God once and for all, as far
+as possible. For we must believe that this above all else is what God
+approves. Again, no man must neglect the traditional form of worship or
+lightly regard this method of paying honour to the higher power, but
+rather consider that to be virtuous is to be scrupulously devout. For
+Piety is the child of Justice, and that justice is a characteristic of the
+more divine type of soul is obvious to all who discuss such matters.)
+
+Ταῦτά τοι καὶ ἐπαινοῦμεν τὸν Ἕκτορα σπένδειν μὲν οὐκ ἐθέλοντα διὰ τὸν ἐπὶ
+τῶν χειρῶν λύθρον· [71] ἠξιοῦμεν δὲ μηδὲ ἐς ἄστυ ἰίναι μηδὲ ἀπολείπειν τὴν
+μάχην μέλλοντά γε οὐ στρατηγοῦ καὶ βασιλέως ἐπιτελεῖν ἔργον, διακόνου δὲ
+καὶ ὑπηρέτου, Ἰδαίου τινὸς ἢ Ταλθυβίου τάξιν ἀναληψόμενον. ἀλλ᾽ ἔοικε γάρ,
+ὅπερ ἔφαμεν ἐξ ἀρχῆς, πρόφασις εὐπρεπὴς(326) εἶναι φυγῆς τοῦτο. καὶ γὰρ
+ὁπότε τῷ Τελαμωνίῳ ξυνίστατο πεισθεὶς τῷ φήμῃ τοῦ μάντεως, ἀσπασίως
+διελύθη καὶ ἔδωκε δῶρα, τὸν θάνατον ἐκφυγὼν ἄσμενος·(327) [B] καθόλου δὲ
+εἰπεῖν, φεύγουσιν ἕπεται θρασέως, αἴτιος δέ ἐστιν οὐδαμοῦ νίκης καὶ
+τροπῆς, πλὴν ὅτε
+
+(For this reason, then, while I applaud Hector for refusing to make a
+libation because of the blood‐stains on his hands, he had, as I said, no
+right to go back to the city or forsake the battle, seeing that the task
+he was about to perform was not that of a general or of a king, but of a
+messenger and underling, and that he was ready to take on himself the
+office of an Idaeus or Talthybius. However, as I said at first, this seems
+to have been simply a specious excuse for flight. And indeed when he
+obeyed the bidding of the seer and fought a duel with the son of
+Telamon,(328) he was very ready to make terms and to give presents, and
+rejoiced to have escaped death. In short, as a rule, he is brave when in
+pursuit of the retreating foe, but in no case has he the credit of a
+victory or of turning the tide of battle, except when)
+
+
+    πρῶτος ἐσήλατο τεῖχος Ἀχαιῶν
+
+    (“He was the first to leap within the wall of the Achaeans”(329))
+
+
+ξὺν τῷ Σαρπηδόνι. πότερον οὖν ὡς οὐκ ἔχοντες τηλικοῦτον ἔργον βασιλέως
+εὐλαβησόμεθα τὸν ἀγῶνα, μή ποτε ἄρα μικρὰ μεγάλοις καὶ φαῦλα σπουδῆς
+ἀξίοις μείζονος παρατιθέναι δόζωμεν, [C] ἢ τολμήσομεν καὶ πρὸς τηλικοῦτον
+ἔργον ἁμιλλᾶσθαι; οὐκοῦν ἐκεῖνο μὲν ἦν τὸ τεῖχος ὑπὲρ τῆς ᾐόνος, ἐν οὐδὲ
+ὅλῳ τῷ πρὸ μεσημβρίας χρόνῳ συντελεσθέν, ὁποίους ἡμῖν τοὺς χάρακας ἔννομον
+κατασκευάζεσθαι· τὸ δὲ ὑπὲρ τῶν Ἄλπεων τεῖχος παλαιόν τε ἦν φρούριον, καὶ
+αὐτῷ χρῆται μετὰ τὴν φυγὴν ὁ τύραννος, ὥσπερ ἔρυμά τι νεουργὲς ἀποφήνας
+καὶ ἀξιόλογον φρουρὰν ἀπολιπὼν ἐρρωμένων ἀνδρῶν. [D] οὐδὲ αὐτὸς ὡς
+πορρωτάτω πορεύεται, ἔμενε δὲ ἐν τῇ πλησίον πόλει. ἔστι δὲ Ἰταλῶν ἐμπόριον
+πρὸς θαλάττῃ μάλα εὔδαιμον καὶ πλούτῳ βρύον, φέρουσι γὰρ ἐντεῦθεν φορτία
+Μυσοὶ καὶ Παίονες καὶ τῶν Ἰταλῶν ὁπόσοι τὴν μεσόγαιαν κατοικοῦσιν, Ἑνετοὶ
+δὲ οἶμαι τὸ πρόσθεν ὠνομάζοντο. νῦν δὲ ἤδη Ῥωμαίων τὰς πόλεις ἐχόντων τὸ
+μὲν ἐξ ἀρχῆς ὄνομα σώζουσι βραχείᾳ προσθήκῃ γράμματος ἐν ἀρχῇ τῆς
+ἐπωνυμίας· ἔστι δὲ αὐτοῦ σύμβολον χαρακτὴρ εἷς, [72] ὀνομάζουσι δὲ αὐτὸν
+οὔ, καὶ χρῶνται ἀντὶ τοῦ βῆτα πολλάκις προσπνεύσεως οἶμαι τινὸς ἕνεκα καὶ
+ἰδιότητος τῆς γλώττης. τὸ μὲν δὴ ξύμπαν ἔθνος ὦδε ἐπονομάζεται· τῇ πόλει
+δὲ ἀετός, ὥς φασιν, οἰκιζομένῃ δεξιὸς ἐκ Διὸς ἱπτάμενος τὴν αὑτοῦ φήμην
+χαρίζεται. οἰκεῖται δὲ ὑπὸ τοῖς ποσὶ τῶν Ἄλπεων· ὄρη δέ ἐστι ταῦτα
+παμμεγέθη(330) καὶ ἀπορρῶγες ἐν αὐτοῖς πέτραι, μόλις ἁμάξῃ μιᾷ καὶ ὀρικῷ
+ζεύγει τὴν ὑπέρβασιν βιαζομένοις ξυγχωροῦντα, [B] ἀρχόμενα μὲν ἀπὸ
+θαλάττης, ἣν δὴ τὸν Ἰόνιον εἶναί φαμεν, ἀποτειχίζοντα δὲ τὴν νῦν Ἰταλίαν
+ἀπό τε Ἰλλυριῶν καὶ Γαλατῶν καὶ ἐς τὸ Τυρρηνὸν πέλαγος ἀναπαυόμενα.
+Ῥωμαῖοι γὰρ ἐπειδὴ τῆς χώρας ἁπάσης ἐκράτουν· ἔστι δὲ ἐν αὐτῇ τό τε τῶν
+Ἑνετῶν ἔθνος καὶ Λίγυές τινες καὶ τῶν ἄλλων Γαλατῶν οὐ φαύλη μοῖρα· τὰ μὲν
+ἀρχαῖα σφῶν ὀνόματα σώζειν οὐ διεκώλυσαν, τῷ κοινῷ δὲ τῶν Ἰταλῶν ξυγχωρεῖν
+κατηνάγκασαν. καὶ νῦν ὁπόσα μέν εἴσω τῶν Ἄλπεων κατοικεῖται, [C] ἔστε ἐπὶ
+τὸν Ἰόνιον καὶ τὸν Τυρρηνὸν καθήκοντα, ταύτῃ κοσμεῖται τῇ προσωνυμίᾳ· τὰ
+δὲ ὑπὲρ τῶν Ἄλπεων τῶν πρὸς ἑσπέραν Γαλάται νέμονται, καὶ Ῥαιτοὶ δὲ τὰ ὑπὸ
+τῆν ἄρκτον, ἵνα Ῥήνου τέ εἰσιν αἱ πηγαὶ καὶ αἱ τοῦ Ἴστρου πλησίον παρὰ
+τοῖς γείτοσι βαρβάροις· τὰ δὲ ἐκ τῆς ἕω ταῦτα δὴ τὰς Ἄλπεις ὀχυροῦν
+ἔφαμεν, ἵναπερ ὁ τύραννος τὴν φρουρὰν κατεσκευάσατο. οὕτω δὴ τῆς Ἰταλίας
+ἁπανταχόθεν ὄρεσὶ [D] τε συνεχομένης λίαν δυσβάτοις καὶ θαλάσσῃ τεναγώδει,
+ἅτε ἐσρεόντων ποταμῶν μυρίων, οἳ ποιοῦσιν ἕλος προσεοικὸς τοῖς Αἰγυπτίοις
+ἕλεσι, τὸ ξύμπαν τῆς ἐκείνῃ θαλάττης πέρας βασιλεὺς ὑπὸ σοφίας ἔλαβε καὶ
+ἐβιάσατο τὴν ἄνοδον.
+
+(together with Sarpedon. Shall I therefore shrink from competition as
+though I could not cite on behalf of the Emperor any such exploit, and
+must therefore avoid seeming to compare the trivial with the important and
+things of little account with what deserves more serious consideration, or
+shall I venture to enter the lists even against an achievement so famous?
+Now that wall was to protect the beach, and was a palisade such as we are
+wont to construct, and was completed in less than a morning. But the wall
+that was on the Alps was an ancient fort, and the usurper used it after
+his flight, converting it into a defence as strong as though it had been
+newly built, and he left there an ample garrison of seasoned troops. But
+he did not himself march all the way there, but remained in the
+neighbouring city.(331) This is a trading centre of the Italians on the
+coast, very prosperous and teeming with wealth, since the Mysians and
+Paeonians and all the Italian inhabitants of the interior procure their
+merchandise thence. These last used, I think, to be called Heneti in the
+past, but now that the Romans are in possession of these cities they
+preserve the original name, but make the trifling addition of one letter
+at the beginning of the word. Its sign is a single character(332) and they
+call it “oo,” and they often use it instead of “b,” to serve, I suppose,
+as a sort of breathing, and to represent some peculiarity of their
+pronunciation. The nation as a whole is called by this name, but at the
+time of the founding of the city an eagle from Zeus flew past on the
+right, and so bestowed on the place the omen derived from the bird.(333)
+It is situated at the foot of the Alps, which are very high mountains with
+precipices in them, and they hardly allow room for those who are trying to
+force their way over the passes to use even a single waggon and a pair of
+mules. They begin at the sea which we call Ionian, and form a barrier
+between what is now Italy and the Illyrians and Galatians, and extend as
+far as the Etruscan sea. For when the Romans conquered the whole of this
+country, which includes the tribe of the Heneti and some of the Ligurians
+and a considerable number of Galatians besides, they did not hinder them
+from retaining their ancient names, but compelled them to acknowledge the
+dominion of the Italian republic. And, in our day, all the territory that
+lies within the Alps and is bounded by the Ionian and the Etruscan seas
+has the honour of being called Italy. On the other side of the Alps, on
+the west, dwell the Galatians, and the Rhaetians to the north where the
+Rhine and the Danube have their sources hard by in the neighbouring
+country of the barbarians. And on the east, as I said, the Alps fortify
+the district where the usurper stationed his garrison. In this way, then,
+Italy is contained on all sides, partly by mountains that are very hard to
+cross, partly by a shallow sea into which countless streams empty and form
+a morass like the marshlands of Egypt. But the Emperor by his skill gained
+control of the whole of that boundary of the sea, and forced his way
+inland.)
+
+Καὶ ἵνα μὴ διατρίβειν δοκῶ αὖθίς τε ὑπὲρ τῶν δυσχωριῶν διαλεγόμενος, καὶ
+ὡς οὔτε στρατόπεδον ἦν οὐδὲ χάρακα πλησίον καταβαλέσθαι, οὔτε ἐπάγειν
+μηχανὰς καὶ ἑλεπόλεις, ἀνύδρου δεινῶς ὄντος καὶ οὐδὲ μικρὰς λιβάδας
+ἔχοντος [73] τοῦ πέριξ χωρίου, ἐπ᾽ αὐτὴν εἶμι τὴν αἵρεσιν. καὶ εἰ βούλεσθε
+τὸ κεφάλαιον ἀθρόως ἑλεῖν τοῦ λόγου, ὑπομνήσθητε τῆς τοῦ Μακεδόνος ἐπὶ
+τοὺς Ἰνδοὺς πορείας, οἳ τὴν πέτραν ἐκείνην κατῴκουν, ἐφ᾽ ἣν οὐδὲ τῶν
+ὀρνίθων ἦν τοῖς κουφοτάτοις ἀναπτῆναι, ὅπως ἑάλω, καὶ οὐδὲν πλέον ἀκούειν
+ἐπιθυμήσετε· πλὴν τοσοῦτον μόνον, ὅτι Ἀλέξανδρος μὲν ἀπέβαλε πολλοὺς
+Μακεδόνας ἐξελὼν τὴν πέτραν, ὁ δὲ ἡμέτερος ἄρχων καὶ στρατηγὸς οὐδὲ
+χιλίαρχον ἀποβαλὼν ἢ λοχαγόν τινα, [B] ἀλλ᾽ οὐδὲ ὁπλίτην τῶν ἐκ καταλόγου,
+καθαρὰν καὶ ἄδακρυν περιεποιήσατο τὴν νίκην. Ἕκτωρ δὲ οἶμαι καὶ Σαρπηδὼν
+πολλοὺς ἐκ τοῦ τειχίσματος κατέβαλον,(334) ἐντυχόντες δὲ ἀριστεύοντι
+Πατρόκλῳ ὁ μὲν ἐπὶ τῶν νεῶν κτείνεται, ὁ δὲ ἔφευγεν αἰσχρῶς οὐδὲ
+ἀνελόμενος τὸ σῶμα τοῦ φίλου. οὕτως οὐδενὶ ξὺν νῷ, ῥώμῃ δὲ μᾶλλον σωμάτων
+θρασυνόμενοι τὴν ἐς τὸ τεῖχος πάροδον ἐτόλμων. βασιλεὺς δὲ οὗ μὲν ἀλκῆς
+ἔργον ἐστι καὶ θυμοῦ χρῆται τοῖς ὅπλοις καὶ κρατεῖ ξὺν εὐβουλίᾳ,(335) [C]
+οὗ δὲ μόνον ἐδέησε γνώμης, ταύτῃ κυβερνᾷ καὶ κατεργάζεται πράγματα
+τοσαῦτα, ὁπόσα οὐδ᾽ ἄν ὁ σίδηρος ἐξελεῖν ἰσχύσειεν.(336)
+
+(I will now relate how the city was actually taken, lest you should think
+I am wasting time by describing once more the difficulties of the ground,
+and how it was impossible to plant a camp or even a palisade near the city
+or to bring up siege‐engines or devices for storming it, because the
+country all about was terribly short of water, and there were not even
+small pools. And if you wish to grasp the main point of my narrative in a
+few words, remember the Macedonian’s(337) expedition against those Indians
+who lived on the famous rock(338) up to which not even the lightest birds
+could wing their flight, and how he took it by storm, and you will be
+content to hear no more from me. However I will add this merely, that
+Alexander in storming the rock lost many of his Macedonians, whereas our
+ruler and general lost not a single chiliarch or a captain, nay not even a
+legionary from the muster‐roll, but achieved an unsullied and
+“tearless”(339) victory. Now Hector and Sarpedon, no doubt, hurled down
+many men from the wall, but when they encountered Patroclus in all his
+glory Sarpedon was slain near the ships, while Hector, to his shame, fled
+without even recovering the body of his friend. Thus without intelligence
+and emboldened by mere physical strength they ventured to attack the wall.
+But the Emperor, when strength and daring are required, employs force of
+arms and good counsel together, and so wins the day, but where good
+judgment alone is necessary it is by this that he steers his course, and
+thus achieves triumphs such as not even iron could ever avail to
+erase.(340))
+
+Ἀλλ᾽ ἐπειδὴ καθ᾽ αὑτὸν ὁ λόγος φερόμενος ἥκει πάλαι ποθῶν τὴν ξύνεσιν
+ἐπαινεῖν καὶ τὴν εὐβουλίαν, ἀποδοτέον. καὶ ὑπὲρ τούτων ὀλίγα πάλαι(341)
+διεληλύθαμεν· ὁπόσα δὲ ἡμῖν ἐφαίνετο [D] πρὸς τὰ τῶν ἡρώων ἐκείνων ἔχειν
+ξυγγένειαν, μεγάλα μικροῖς εἰκάζοντες, δι᾽ ὁμοιότητα διήλθομεν.(342) δῆλον
+δὲ ἀποβλέψαντι πρὸς τὸ τῆς παρασκευῆς μέγεθος καὶ τῆς δυνάμενως τὴν
+περιουσίαν. τότε γὰρ ἥ τε Ἑλλὰς ἐκεκίνητο ξύμπασα καὶ Θρᾳκῶν μοῖρα καὶ
+Παιόνων τό τε τοῦ Πριάμου ξύμπαν ὑπήκοον,
+
+(But since my speech has of its own accord reached this point in its
+course and has long been eager to praise the Emperor’s wisdom and wise
+counsel, I allow it to do so. And in fact I spoke briefly on this subject
+some time ago, and all the cases where there seemed to me to be any
+affinity between the heroes of Homer and the Emperor, I described because
+of that resemblance, comparing great things with small. And indeed if one
+considers the size of their armaments, the superiority of his forces also
+becomes evident. For in those days all Greece was set in motion,(343) and
+part of Thrace and Paeonia, and all the subject allies of Priam,)
+
+
+    Ὅσσον Λέσβος ἔσω Μάκαρος ἕδος ἐντὸς ἐέργει
+    Καὶ Φρυγίη καθύπερθε καὶ Ἑλλήσποντος ἀπείρων.
+
+    (“All that Lesbos, the seat of Makar, contains within, and Phrygia
+    on the north and the boundless Hellespont.”(344))
+
+
+[74] τὰ δὲ νῦν ἔθνη συνιόντα βασιλεῖ καὶ συμπολεμοῦντα τὸν πόλεμον καὶ
+τοὺς ἀντιταξαμένους καταριθμεῖν μὴ λῆρος ᾖ καὶ φλυαρία περιττὴ καὶ λίαν
+ἀρχαῖον.(345) ὅσῳ δὲ μείζους αἱ συνιοῦσαι δυνάμεις, τοσούτῳ τὰ ἔργα
+προφέρειν εἰκός· ὥστε ἀνάγκη καὶ ταῦτα ἐκείνων ὑπεραίρειν. πλήθει γε μὴν
+ποῦ ποτε ἄξιον συμβαλεῖν; οἱ μὲν γὰρ περὶ μιᾶς ἐμάχοντο πόλεως ξυνεχῶς,
+καὶ οὔτε Τρῶες(346) ἀπελάσαι τοὺς Ἀχαιοὺς ἐπικρατοῦντες ἠδύναντο, οὔτε
+ἐκεῖνοι νικῶντες ἐξελεῖν καὶ ἀνατρέψαι τῶν Πριαμιδῶν τὴν ἀρχὴν καὶ τὴν
+βασιλείαν ἴσχυον, δεκαέτης δὲ αὐτοῖς ἀναλώθη χρόνος. [B] βασιλεῖ δὲ πολλοὶ
+μέν εἰσιν ἀγῶνες· καὶ γὰρ(347) ἀνεγράφη Γερμανοῖς τοῖς ὑπὲρ τοῦ Ῥήνου
+πολεμῶν, τά τε ἐπὶ τῷ Τίγρητι ζεύγματα καὶ τῆς Παρθυαίων δυνάμεως καὶ τοῦ
+φρονήματος ἔλεγχος οὐ φαῦλος, ὅτε οὐχ ὑπέμενον ἀμῦναι τῇ χώρᾳ πορθουμένῃ,
+ἀλλὰ περιεῖδον ἅπασαν τμηθεῖσαν τὴν εἴσω Τίγρητος καὶ Λύκου, [C] τῶν γε
+μὴν πρὸς τὸν τύραννον πραχθέντων ὅ τε ἐπὶ Σικελίαν ἔκπλους καὶ ἐς
+Καρχηδόνα, Ἠριδανοῦ τε αἱ προκαταλήψεις τῶν ἐκβολῶν ἁπάσας αὐτοῦ τὰς ἐν
+Ἰταλίᾳ δυνάμεις ἀφελόμεναι, καὶ τὸ τελευταῖον καὶ τρίτον πάλαισμα περὶ
+ταῖς Κοττίαις Ἄλπεσιν, ὃ δὴ βασιλεῖ μὲν παρέσχεν ἀσφαλῆ καὶ τοῦ μέλλοντος
+ἀδεᾶ τὴν ὑπὲρ τῆς νίκης ἡδονήν, τὸν δὲ ἡττηθέντα δίκην ἐπιθεῖναι δικαίαν
+αὑτῷ καὶ τῶν ἐξειργασμένων [D] πάνυ ἀξίαν κατηνάγκασε.
+
+(But to try to count up the nations who lately marched with the Emperor
+and fought on his side in the war, would be idle talk, superfluous
+verbiage, and absurd simplicity. And it is natural that, in proportion as
+the armies are larger, their achievements are more important. So it
+follows of necessity that, in this respect as well, the Emperor’s army
+surpassed Homer’s heroes. In mere numbers, at any rate, at what point, I
+ask, could one justly compare them? For the Greeks fought all along for a
+single city and the Trojans when they prevailed were not able to drive
+away the Greeks, nor were the Greeks strong enough, when they won a
+victory, to destroy and overthrow the power and the royal sway of the
+house of Priam, and yet the time they spent over it was ten years long.
+But the Emperor’s wars and undertakings have been numerous. He has been
+described as waging war against the Germans across the Rhine, and then
+there was his bridge of boats over the Tigris, and his exposure of the
+power and arrogance of the Parthians(348) was no trivial thing, on that
+occasion when they did not venture to defend their country while he was
+laying it waste, but had to look on while the whole of it was devastated
+between the Tigris and the Lycus. Then, when the war against the usurper
+was concluded, there followed the expeditions to Sicily and Carthage, and
+that stratagem of occupying beforehand the mouth of the Po, which deprived
+the usurper of all his forces in Italy, and finally that third and last
+fall(349) at the Cottian Alps, which secured for the Emperor the pleasure
+of a victory that was sure, and carried with it no fears for the future,
+while it compelled the defeated man to inflict on himself a just penalty
+wholly worthy of his misdeeds.)
+
+Τοσαῦτα ὑπὲρ τῶν βασιλέως ἔργων ἐν βραχεῖ διεληλύθαμεν, οὔτε κολακείᾳ
+προστιθέντες καὶ αὔξειν ἐπιχειροῦντες τυχὸν οὐδενὸς διαφέροντα τῶν ἄλλων,
+οὔτε πόρρωθεν ἕλκοντες καὶ βιαζόμενοι τῶν ἔργων τὰς ὁμοιότητας, καθάπερ οἱ
+τοὺς μύθους ἐξηγούμενοι τῶν ποιητῶν καὶ ἀναλύοντες ἐς λόγους πιθανοὺς καὶ
+ἐνδεχομένους τὰ πλάσματα ἐκ μικρᾶς πάνυ τῆς ὑπονοίας ὁρμώμενοι [75] καὶ
+ἀμυδρὰς λίαν παραλαβόντες τὰς ἀρχὰς πειρῶνται ξυμπείθειν, ὡς δὴ ταῦτα γε
+αὐτὰ ἐκείνων ἐθελόντων λέγειν. ἐνταῦθα δὲ εἴ τις ἐξέλοι τῶν Ὁμήρου μόνον
+τὰ τῶν ἡρώων ὀνόματα, ἐνθείη δὲ τὸ βασιλέως καὶ ἐναρμόσειεν, οὐ μᾶλλον εἰς
+ἐκείνους ἢ τοῦτον πεποιῆσθαι δόξει τὰ(350) τῆς Ἰλιάδος ἔπη.
+
+(I have given this brief account of the Emperor’s achievements, not adding
+anything in flattery and trying to exaggerate things that are perhaps of
+no special importance, nor dragging in what is far‐fetched and unduly
+pressing points of resemblance with those achievements, like those who
+interpret the myths of the poets and analyse them into plausible versions
+which allow them to introduce fictions of their own, though they start out
+from very slight analogies, and having recourse to a very shadowy basis,
+try to convince us that this is the very thing that the poets intended to
+say. But in this case if anyone should take out of Homer’s poems merely
+the names of the heroes, and insert and fit in the Emperor’s, the epic of
+the Iliad would be seen to have been composed quite as much in his honour
+as in theirs.)
+
+Ἀλλ᾽ ὅπως μὴ τὰ ὑπὲρ τῶν ἔργων μόνον ἀκούοντες τὰ τῶν κατορθωμάτων
+τῶν(351) ἐς τὸν πόλεμον ἔλαττον [B] ἔχειν ὑπολαμβάνητε βασιλέα περὶ τὰ
+σεμνότερα καὶ ὧν ἄξιον μείζονα ποιεῖσθαι λόγον, δημηγοριῶν φημι καὶ
+ξυμβουλιῶν, καὶ ὁπόσα γνώμη μετὰ νοῦ καὶ φρονήσεως κατευθύνει, ἀθρεῖτε ἐν
+Ὀδυσσεῖ καὶ Νέστορι τοῖς ἐπαινουμένοις κατὰ τὴν ποίησιν, καὶ ἤν τι μεῖον
+ἐν βασιλεῖ καταμανθάνητε, τοῖς ἐπαινέταις τοῦτο λογίζεσθε, πλέον δὲ ἔχοντα
+δικαίως ἂν(352) αὐτὸν μᾶλλον ἀποδεχοίμεθα. οὐκοῦν ὁ μέν, ὁπηνίκα
+χαλεπαίνειν καὶ στασιάζειν ἤρχοντο περὶ τῆς αἰχμαλώτου κόρης, λέγειν
+ἐπιχειρῶν οὕτω δή τι πείθει τὸν βασιλέα καὶ τὸν τῆς Θέτιδος, [C] ὥστε ὁ
+μὲν ἀκόσμος διέλυσε τὸν ξύλλογον, ὁ δὲ οὐδὲ περιμείνας ἀφοσιώσασθαι τὰ
+πρὸς τὸν θεόν, ἔτι δὲ αὐτὰ δρῶν καὶ ἀφορῶν ἐς τὴν θεωρίδα, στέλλει τοὺς
+κήρυκας ἐπὶ τὴν Ἀχιλλέως σκηνὴν, ὥσπερ οἶμαι δεδιὼς μὴ τῆς ὀργῆς
+ἐπιλαθόμενος καὶ ἀπαλλαγεὶς τοῦ πάθους μεταγνοίη καὶ ἀποφύγοι τὴν
+ἁμαρτάδα· ὁ δὲ ἐκ τῆς Ἰθάκης ῥήτωρ πολύτροπος πείθειν ἐπιχειρῶν πρὸς
+διαλλαγὰς Ἀχιλλέα καὶ δῶρα πολλὰ διδούς, [D] μυρία δὲ ἐπαγγελλόμενος, οὕτω
+τὸν νεανίσκον παρώξυνεν, ὥστε πρότερον οὐ(353) βουλευσάμενον τὸν ἀπόπλουν
+νῦν(354) παρασκευάζεσθαι. ἔστι δὲ αὐτῶν τὰ θαυμαστὰ τῆς συνέσεως δείγματα
+αἵ τε ἐπὶ τὸν πόλεμον παρακλήσεις καὶ ἡ τειχοποιία τοῦ Νέστορος,
+πρεσβυτικὸν λίαν καὶ ἄτολμον ἐπινόημα. οὔκουν οὐδὲ ὄφελος ἦν πολὺ τοῖς
+Ἀχαιοῖς τοῦ μηχανήματος· [76] ἀλλὰ ἡττῶντον τῶν Τρώων τὸ τεῖχος
+ἐπιτελέσαντες, καὶ μάλα εἰκότως. τότε μὲν γὰρ αὐτοὶ τῶν νεῶν ᾤοντο
+προβεβλῆσθαι καθάπερ ἔρυμα γενναῖον· ἐπεὶ δὲ ᾔσθοντο σφῶν(355) προκείμενον
+καὶ ἀποικοδομούμενον(356) τεῖχος τάφρῳ βαθείᾳ καὶ πασσάλοις ὀξέσι
+διηλούμενον,(357) κατερρᾳθύμουν καὶ ὑφίεντο τῆς ἀλκῆς τῷ τειχίσματι
+πεποιθότες. ἀλλ᾽ οὐ γὰρ εἴ τις ἐκείνοις μέμφοιτο καὶ ἐπιδεικνύοι
+διαμαρτάνοντας, οὗτός ἐστι βασιλέως ἀξιόχρεως ἐπαινέτης· ὅστις δὲ οἶμαι
+τῶν ἔργων ἀξίως μνησθείη, [B] οὐ μάτην οὐδὲ αὐτομάτως οὐδὲ ἀλόγῳ φορᾷ
+γενομένων, προβουλευθέντων δὲ ὀρθῶς καὶ διοικηθέντων, οὗτος ἀρκούντως
+ἐπαινεῖ τὴν βασιλέως ἀγχίνοιαν.
+
+(But that you may not think, if you hear only about his achievements and
+successes in war, that the Emperor is less well endowed for pursuits that
+are loftier and rightly considered of more importance, I mean public
+speaking and deliberations and all those affairs in which judgment
+combined with intelligence and prudence take the helm, consider the case
+of Odysseus and Nestor, who are so highly praised in the poem; and if you
+find that the Emperor is inferior to them in any respect, put that down to
+his panegyrists, but we should rather in fairness concede that he is far
+superior. Nestor, for instance, when they began to disagree and quarrel
+about the captive damsel,(358) tried to address them, and he did persuade
+the king and the son of Thetis, but only to this extent that Achilles
+broke up the assembly in disorder, while Agamemnon did not even wait to
+complete his expiation to the god, but while he was still performing the
+rite and the sacred ship was in view, he sent heralds to the tent of
+Achilles, just as though, it seems to me, he were afraid that he would
+forget his anger, and, once free from that passion, would repent and avoid
+his error. Again, the far‐travelled orator from Ithaca, when he tried to
+persuade Achilles to make peace, and offered him many gifts and promised
+him countless others, so provoked the young warrior that, though he had
+not before planned to sail home, he now began to make preparations.(359)
+Then there are those wonderful proofs of their intelligence, their
+exhortations to battle and Nestor’s building of the wall, a cowardly
+notion and worthy indeed of an old man. Nor in truth did the Achaeans
+benefit much from that device. For it was after they had finished the wall
+that they were worsted by the Trojans, and naturally enough. For before
+that, they thought that they were themselves protecting the ships, like a
+noble bulwark. But when they realised that a wall lay in front of them,
+built with a deep moat and set at intervals with sharp stakes, they grew
+careless and slackened their valour, because they trusted to the
+fortification. Yet it is not anyone who blames them and shows that they
+were in the wrong who is therefore a fit and proper person to praise the
+Emperor. But he who, in a worthy manner, recounts the Emperor’s deeds,
+which were done not idly or automatically, or from an irrational impulse,
+but were skilfully planned beforehand and carried through, he alone
+praises adequately the Emperor’s keen intelligence.)
+
+Τὸ δὲ ἐφ᾽ ἑκάστῃ συνόδῳ τὰς δημηγορίας ἐκλέγειν τὰς(360) ἐς τὰ στρατόπεδα
+καὶ δήμους καὶ βουλευτήρια μακροτέρας δεῖται τῆς ξυγγραφῆς. ἑνὸς δὲ ἴσως
+ἐπακούειν οὐ χαλεπόν. καί μοι πάλιν ἐννοήσατε τὸν Λαέρτου, ὁπότε
+ὡρμημένους ἐκπλεῖν τοὺς Ἕλληνας ἐπέχει τῆς ὁρμῆς [C] καὶ ἐς τὸν πόλεμον
+μετατίθησι τὴν προθυμίαν, καὶ(361) βασιλέως τὸν ἐν Ἰλλυριοῖς ξύλλογον, ἵνα
+δὴ πρεσβύτης ἀνὴρ ὑπὸ μειρακίων παιδικὰ φρονεῖν ἀναπειθόμενος ὁμολογιῶν
+ἐπελανθάνετο καὶ πίστεων, καὶ τῷ μὲν σωτῆρι καὶ εὐεργέτῃ δυσμενὴς ἦν,
+σπονδὰς δὲ ἐποιεῖτο πρὸς ὃν ἦν ἄσπονδος καὶ ἀκήρυκτος βασιλεῖ πόλεμος,
+στρατόν τε ἤγειρε καὶ ἐπὶ τοῖς [D] ὁρίοις ἀπήντα τῆς χώρας, κωλῦσαι τοῦ
+πρόσω χωρεῖν ἐπιθυμῶν. ἐπεὶ δὲ ἐς ταὐτὸν ἦλθον ἀμφοτέρω τὼ στρατεύματε καὶ
+ἐχρῆν ἐπὶ τῶν ὁπλιτῶν ποιεῖσθαι τὴν ἐκκλησίαν, βῆμά τε ὑψηλὸν ᾔρετο καὶ
+αὐτὸ περιέσχεν ὁπλιτῶν δῆμος καὶ ἀκοντιστῶν καὶ τοξοτῶν ἱππεῖς τε
+ἐνσκευασάμενοι τοὺς ἵππους καὶ τὰ σημεῖα τῶν τάξεων· ἀνῄει τε ἐπ᾽ αὐτὸ
+βασιλεὺς μετὰ τοῦ τέως ξυνάρχοντος οὔτε αἰχμὴν φέρων οὔτε ἀσπίδα [77] καὶ
+κράνος, ἀλλὰ ἐσθῆτα τὴν συνήθη. καὶ οὐδὲ αὐτῷ τις τῶν δορυφόρων εἵπετο,
+μόνος δὲ ἐπὶ τοῦ βήματος εἱστήκει πεποιθὼς τῷ λόγῳ σεμνῶς ἡρμοσμένῳ.
+ἐργάτης γάρ ἐστι καὶ τούτων ἀγαθός, οὐκ ἀποσμιλεύων οὐδὲ ἀπονυχίζων τὰ
+ῥήματα οὐδὲ ἀποτορνεύων τὰς περιόδους καθάπερ οἱ κομψοὶ ῥήτορες, σεμνὸς δὲ
+ἅμα καὶ καθαρὸς καὶ τοῖς ὀνόμασι ξὺν καιρῷ χρώμενος, ὥστε ἐνδύεσθαι ταῖς
+ψυχαῖς [B] οὐ τῶν παιδείας καὶ ξυνέσεως μεταποιουμένων μόνον, ἀλλ᾽ ἤδη καὶ
+τῶν ἰδιωτῶν ξυνιέναι πολλοὺς καὶ ἐπαïειν τῶν ῥημάτων. οὐκοῦν ᾕρει μυριάδας
+ὁπλιτῶν συχνὰς καὶ χιλιάδας ἱππέων εἴκοσι καὶ ἔθνη μαχιμώτατα(362) καὶ
+χώραν πάμφορον, οὐ βίᾳ ἕλκων οὐδὲ αἰχμαλώτους ἄγων, ἑκόντας δὲ αὐτῷ
+πειθομένους καὶ τὸ ἐπιταττόμενον ποιεῖν ἐθέλοντας. ταύτην ἐγὼ τὴν νίκην
+κρίνω τῆς Λακωνικῆς ἐκείνης(363) μακρῷ σεμνοτέραν· ἡ μέν γε ἦν ἄδακρυς
+μόνοις(364) τοῖς κρατοῦσιν, [C] ἡ δὲ οὐδὲ τοῖς κρατηθεῖσιν ἤνεγκε δάκρυα,
+ἀλλ᾽ ἀπὸ τοῦ βήματος κατῆλθεν ὁ τῆς βασιλείας ὑποκριτὴς δικασάμενος καὶ
+ὥσπερ ὄφλημα βασιλεῖ πατρῷον ἀποδοὺς τὴν ἁλουργίδα· τἆλλα δὲ αὐτῷ δίδωσι
+βασιλεὺς ἄφθονα μᾶλλον ἢ Κῦρόν φασι παρασχεῖν τῷ πάππῳ, ζῆν τε ἐποίησε καὶ
+διαιτᾶσθαι καθάπερ Ὅμηρος ἀξιοῖ τῶν ἀνδρῶν τοὺς ἀφηλικεστέρους,
+
+(But to report to you those speeches which he made at every public
+gathering to the armies and the common people and the councils, demands
+too long a narrative, though it is perhaps not too much to ask you to hear
+about one of these. Pray then think once more of the son of Laertes when
+the Greeks were rushing to set sail and he checked the rush and diverted
+their zeal back to the war,(365) and then of the Emperor’s assembly in
+Illyria, when that old man,(366) persuaded by mere youths to think
+childish thoughts, forgot his treaties and obligations and proved to be
+the enemy of his preserver and benefactor, and came to terms with one
+against whom the Emperor was waging a war that allowed no truce nor herald
+of a truce,(367) and who was not only getting an army together, but came
+to meet the Emperor on the border of the country, because he was anxious
+to hinder him from advancing further. And when those two armies met, and
+it was necessary to hold an assembly in the presence of the hoplites, a
+high platform was set up and it was surrounded by a crowd of hoplites,
+javelin‐men and archers and cavalry equipped with their horses and the
+standards of the divisions. Then the Emperor, accompanied by him who for
+the moment was his colleague, mounted the platform, carrying no sword or
+shield or helmet, but wearing his usual dress. And not even one of his
+bodyguard followed him, but there he stood alone on the platform, trusting
+to that speech which was so impressively appropriate. For of speeches too
+he is a good craftsman, though he does not plane down and polish his
+phrases nor elaborate his periods like the ingenious rhetoricians, but is
+at once dignified and simple, and uses the right words on every occasion,
+so that they sink into the souls not only of those who claim to be
+cultured and intelligent, but many unlearned persons too understand and
+give hearing to his words. And so he won over many tens of thousands of
+hoplites and twenty thousand cavalry and most warlike nations, and at the
+same time a country that is extremely fertile, not seizing it by force, or
+carrying off captives, but by winning over men who obeyed him of their own
+free will and were eager to carry out his orders. This victory I judge to
+be far more splendid than that for which Sparta is famous.(368) For that
+was “tearless” for the victors only, but the Emperor’s did not cause even
+the defeated to shed tears, but he who was masquerading as Emperor came
+down from the platform when he had pleaded his cause, and handed over to
+the Emperor the imperial purple(369) as though it were an ancestral debt.
+And all else the Emperor gave him in abundance, more than they say Cyrus
+gave to his grandfather, and arranged that he should live and be
+maintained in the manner that Homer recommends for men who are past their
+prime:—)
+
+
+    Τοιούτῳ γὰρ ἔοικεν, ἐπεὶ λούσαιτο φάγοι τε,
+    Εὐδέμεναι μαλακῶς· [D] ἣ γὰρ δίκη ἐστὶ γερόντων.
+
+    (“For it is fitting that such a one, when he has bathed and fed,
+    should sleep soft, for that is the manner of the aged.”(370))
+
+
+τὸ μὲν οὖν ἐμὸν ἡδέως ἂν τοὺς ῥηθέντας λόγους διεξῆλθον, καὶ οὐκ ἄν με
+ὄκνος καταλάβοι οὕτω καλῶν ἁπτόμενον λόγων· αἰδὼς δὲ οἶμαι κατείργει καὶ
+οὐκ ἐπιτρέπει μετατιθέναι καὶ ἐξερμηνεύειν ἐς ὑμᾶς τοὺς λόγους. ἀδικοίην
+γὰρ ἂν διαφθείρων καὶ ἐλεγχόμενος αἰσχυνοίμην, εἴ τις ἄρα τὸ βασιλέως
+ἀναγνοὺς ξύγγραμμα ἢ τότε ἀκούσας ἀπομνημονεύοι καὶ ἀπαιτοίη οὐ τὰ νοήματα
+μόνον, [78] ὅσαις δὲ ἀρεταῖς ἐκεῖνα κοσμεῖται κατὰ τὴν πάτριον φωνὴν
+ξυγκείμενα. τοῦτο δὲ οὐκ ἦν Ὁμήρῳ τὸ δέος πολλαῖς μὲν ὕστερον γενεαῖς τοὺς
+λόγους διηγουμένῳ, λιπόντων δὲ ἐκείνων οὐδὲν ὑπόμνημα τῶν ἐς τοὺς
+ξυλλόγους ῥηθέντων, καὶ σαφῶς οἶμαι πιστεύοντι, ὅτι ἄμεινον(371) τἀκείνων
+αὐτὸς ἐξαγγελεῖ καὶ διηγήσεται. τὸ δὲ ἐπὶ τὸ χεῖρον μιμεῖσθαι καταγέλαστον
+καὶ οὐκ ἄξιον ἐλευθέρας ψυχῆς καὶ γενναίας. [B] τὰ μὲν δὴ θαυμαστὰ τῶν
+ἔργων καὶ ὁπόσων ὁ πολὺς ὅμιλος θεατῆς τε ἐγένετο καὶ διασώζει τὴν μνήμην
+ξὺν εὐφημίᾳ, ἅτε ἐς τὸ(372) τέλος ἀφορῶν καὶ τῶν εὖ ἢ κακῶς ἀποβάντων
+κριτὴς καθεστὼς καὶ ἐπαινέτης οὐ μάλα ἀστεῖος, ἀκηκόατε πολλάκις τῶν
+μακαρίων σοφιστῶν καὶ τοῦ ποιητικοῦ γένους πρὸς αὐτῶν τῶν μουσῶν
+ἐπιπνεομένου, ὥστε ὑμᾶς τούτων ἕνεκα καὶ διωχλήκαμεν, μακροτέρους τοὺς
+ὑπὲρ αὐτῶν ποιούμενοι λόγους· [C] καὶ γάρ ἐστε λίαν αὐτῶν ἤδη διακορεῖς
+καὶ ὑμῶν ἐστι τὰ ὦτα πλήρη, καὶ οὐ μή ποτε ἐπιλίπωσιν οἱ τούτων ποιηταί,
+πολέμους ὑμνοῦντες καὶ νίκας ἀνακηρύττοντες λαμπρᾷ τῇ φωνῇ κατὰ τοὺς
+Ὀλυμπίασι κήρυκας· παρέσχεσθε γὰρ ὑμεῖς τῶν ἀνδρῶν τούτων ἀφθονίαν,
+ἀσμένως ἐπακούοντες. καὶ οὐδὲν θαυμαστόν. εἰσὶ γὰρ αἱ τούτων ὑπολήψεις
+ἀγαθῶν πέρι καὶ φαύλων ταῖς ὑμετέραις ξυγγενεῖς, [D] καὶ ἀπαγγέλλουσι πρὸς
+ὑμᾶς τὰ ὑμῶν αὐτῶν διανοήματα, ἃ(373) ὥσπερ ἐσθῆτι ποικίλῃ(374) τοῖς
+ὀνόμασι σκιαγραφήσαντες καὶ διαπλάσαντες ἡδίστοις ῥυθμοῖς καὶ σχήμασιν ὡς
+δή τι καινὸν εὑρόντες εἰς ὑμᾶς φέρουσιν· ὑμεῖς δὲ ἄσμενοι παραδέχεσθε, καὶ
+ἐκείνους τε οἴεσθε ὀρθῶς ἐπαινεῖν, τούτοις τε ἀποδίδοσθαι τὸ προσῆκόν
+φατε. τὸ δὲ ἐστι μὲν ἴσως ἀληθές, τυχὸν δὲ καὶ ἄλλως ἔχει, ἀγνοούμενον
+πρὸς ὑμῶν ὅπῃ ποτὲ ἂν ὀρθῶς γίγνοιτο.
+
+(Now for my part I should have been glad to repeat to you the words that
+the Emperor used, and no fear would overtake me when handling words so
+noble. But modesty restrains me and does not permit me to change or
+interpret his words to you. For it would be wrong of me to tamper with
+them, and I should blush to have my ignorance exposed, if someone who had
+read the Emperor’s composition or heard it at the time should remember it
+by heart, and demand from me not only the ideas in it but all the
+excellences with which they are adorned, though they are composed in the
+language of our ancestors.(375) Now this at any rate Homer had not to fear
+when, many generations later, he reported his speeches, since his speakers
+left no record of what they said in their assemblies, and I think he was
+clearly confident that he was able to relate and report what they said in
+a better style. But to make an inferior copy is absurd and unworthy of a
+generous and noble soul. Now as to the marvellous portion of his
+achievements and those of which the great multitude was spectator and
+hence preserves their memory and commends them, since it looks to the
+result and is there to judge whether they turn out well or ill, and
+eulogises them in language that is certainly not elegant,—as to all this I
+say you have often heard from the ingenious sophists, and from the race of
+poets inspired by the Muses themselves, so that, as far as these are
+concerned, I must have wearied you by speaking about them at too great
+length. For you are already surfeited with them, your ears are filled with
+them, and there will always be a supply of composers of such discourses to
+sing of battles and proclaim victories with a loud clear voice, after the
+manner of the heralds at the Olympic games. For you yourselves, since you
+delight to listen to them, have produced an abundance of these men. And no
+wonder. For their conceptions of what is good and bad are akin to your
+own, and they do but report to you your own opinions and depict them in
+fine phrases, like a dress of many colours, and cast them into the mould
+of agreeable rhythms and forms, and bring them forth for you as though
+they had invented something new. And you welcome them eagerly, and think
+that this is the correct way to eulogise, and you say that these deeds
+have received their due. And this is perhaps true but it may well be
+otherwise, since you do not really know what the correct way should be.)
+
+[79] Ἐπεὶ καὶ τὸν Ἀθηναῖον ἐνενόησα Σωκράτη· ἴστε δὲ ὑμεῖς ἀκοῇ τὸν ἄνδρα
+καὶ τὸ ἐπ᾽ αὐτῷ κλέος τῆς σοφίας παρὰ τῆς Πυθίας ἐκβοηθέν· οὐ ταῦτα
+ἐπαινοῦντα(376) οὐδὲ εὐδαίμονας καὶ μακαρίους ὁμολογοῦντα τοὺς πολλὴν
+κεκτημένους χώραν, πλεῖστα δ᾽ ἔθνη καὶ ἐν αὐτοῖς πολλοὺς μὲν Ἑλλήνων,
+πλείους δὲ ἔτι καὶ μείζους βαρβάρων καὶ τὸν Ἄθω διορύττειν δυναμένους καὶ
+σχεδίᾳ τὰς ἠπείρους, ἐπειδὰν ἐθέλωσι διαβαίνειν, συνάπτοντας καὶ ἔθνη
+καταστρεφομένους [B] καὶ αἱροῦντας νήσους καὶ σαγηνεύοντας καὶ λιβανωτοῦ
+χίλια τάλαντα καταθύοτας. οὔτε οὖν Ξέρξην ἐκεῖνος ἐπῄνει ποτὲ οὔτε ἄλλον
+τινὰ Περσῶν ἢ Λυδῶν ἢ Μακεδόνων βασιλέα, ἀλλ᾽ οὐδὲ Ἑλλήνων στρατηγόν, πλὴν
+σφόδρα ὀλίγων, ὁπόσους ἠπίστατο χαίροντας ἀρετῇ καὶ ἀσπαζομένους ἀνδρείαν
+μετὰ σωφροσύνης καὶ φρόνησιν μετὰ δικαιοσύνης στέργοντας. ὅσους δὲ
+ἀγχίνους ἢ δεινοὺς ἢ στρατηγικοὺς ἢ κομψοὺς καὶ τῷ πλήθει πιθανοὺς ἑώρα,
+σμίκρ᾽ ἄττα μόρια κατανειμαμένους ἀρετῆς, [C] οὐδὲ τούτους ἐς ἅπαν ἐπῄνει.
+ἕπεται δὲ αὐτοῦ τῇ κρίσει σοφῶν ἀνδρῶν δῆμος ἀρετὴν θεραπεύοντες, τὰ
+κλεινὰ δὲ οἶμαι ταῦτα καὶ θαυμαστὰ οἱ μὲν ὀλίγου τινός, οἱ δὲ οὐδενὸς ἄξια
+λέγοντες.
+
+(For I have observed that Socrates the Athenian—you know the man by
+hearsay and that his reputation for wisdom was proclaimed aloud by the
+Pythian oracle(377)—I say I have observed that he did not praise that sort
+of thing, nor would he admit(378) that they are happy and fortunate who
+are masters of a great territory and many nations, with many Greeks too
+among them, and still more numerous and powerful barbarians, such men as
+are able to cut a canal through Athos and join continents(379) by a bridge
+of boats whenever they please, and who subdue nations and reduce islands
+by sweeping the inhabitants into a net,(380) and make offerings of a
+thousand talents’ worth of frankincense.(381) Therefore he never praised
+Xerxes or any other king of Persia or Lydia or Macedonia, and not even a
+Greek general, save only a very few, whomsoever he knew to delight in
+virtue and to cherish courage with temperance and to love wisdom with
+justice. But those whom he saw to be cunning, or merely clever, or
+generals and nothing more, or ingenious, or able, though each one could
+lay claim to only one small fraction of virtue, to impose on the masses,
+these too he would not praise without reserve. And his judgment is
+followed by a host of wise men who reverence virtue, but as for all those
+wonders and marvels that I have described, some say of them that they are
+worth little, others that they are worth nothing.)
+
+Εἰ μὲν οὖν καὶ ὑμῖν ταύτῃ πῃ ξυνδοκεῖ, δέος οὐ φαῦλόν με ἔχει περὶ τῶν
+ἔμπροσθεν λόγων καὶ ἐμαυτοῦ, μή ποτε ἄρα τοὺς μὲν παιδιὰν(382) ἀποφήνητε,
+σοφιστὴν δὲ ἐμὲ γελοῖον καὶ ἀμαθῆ, μεταποιούμενον τέχνης, [D] ἧς σφόδρα
+ἀπείρως ἔχειν ὁμολογῶ, ὥς γ᾽ ἐμοὶ πρὸς ὑμᾶς ὁμολογητέον ἐστὶ τοὺς ἀληθεῖς
+ἐπαίνους διεξιόντι καὶ ὧν ἀκούειν ἄξιον ὑμῖν οἴεσθε, εἰ καὶ ἀγροικότεροι
+καὶ ἐλάττους μακρῷ τῶν ῥηθέντων τοῖς πολλοῖς φαίνοιντο. εἰ δέ, ὅπερ
+ἔμπροσθεν ἔφην, ἀποδέχεσθε τοὺς ἐκείνων ποιητάς, ἐμοὶ μὲν ἀνεῖται τὸ δέος
+εὖ μάλα. οὐ γὰρ πάντα ὑμῖν ἄτοπος φανοῦμαι, ἀλλὰ πολλῶν μὲν οἶμαι
+φαυλότερος, κατ᾽ ἐμαυτὸν δὲ ἐξεταζόμενος οὐ παντάπασιν [80] ἀπόβλητος οὐδὲ
+ἀτόποις ἐπιχειρῶν. ὑμῖν δὲ ἴσως οὐ ῥᾴδιον σοφοῖς καὶ θείοις ἀπιστεῖν
+ἀνδράσιν, οἳ δὴ λέγουσι πολλὰ μὲν ἕκαστος ἰδίᾳ, τὸ κεφάλαιον δέ ἐστι τῶν
+λόγων ἀρετῆς ἔπαινος. ταύτην δὲ τῇ ψυχῇ φασιν ἐμφύεσθαι καὶ αὐτὴν
+ἀποφαίνειν εὐδαίμονα καὶ βασιλικὴν καὶ ναὶ μὰ Δία πολιτικὴν καὶ
+στρατηγικὴν καὶ μεγαλόφρονα καὶ πλουσίαν γε ἀληθῶς οὐ τὸ Κολοφώνιον
+ἔχουσαν χρυσίον.
+
+(Now if you also are of their opinion, I feel no inconsiderable alarm for
+what I said earlier, and for myself, lest possibly you should declare that
+my words are mere childishness, and that I am an absurd and ignorant
+sophist and make pretensions to an art in which I confess that I have no
+skill, as indeed I must confess to you when I recite eulogies that are
+really deserved, and such as you think it worth while to listen to, even
+though they should seem to most of you somewhat uncouth and far inferior
+to what has been already uttered. But if, as I said before, you accept the
+authors of those other eulogies, then my fear is altogether allayed. For
+then I shall not seem wholly out of place, but though, as I admit,
+inferior to many others, yet judged by my own standard, not wholly
+unprofitable nor attempting what is out of place. And indeed it is
+probably not easy for you to disbelieve wise and inspired men who have
+much to say, each in his own manner, though the sum and substance of all
+their speeches is the praise of virtue. And virtue they say is implanted
+in the soul and makes it happy and kingly, yes, by Zeus, and statesmanlike
+and gifted with true generalship, and generous and truly wealthy, not
+because it possesses the Colophonian(383) treasures of gold,)
+
+
+    [B] Οὐδ᾽ ὅσα λάϊνος οὐδὸς ἀφήτορος ἐντὸς ἐέργε
+
+    (“Nor all that the stone threshold of the Far‐Darter contained
+    within,”(384))
+
+
+τὸ πρὶν ἐπ᾽ εἰρήνης, ὅτε ἦν ὀρθὰ τὰ τῶν Ἑλλήνων πράγματα, οὐδὲ ἐσθῆτα
+πολυτελῆ καὶ ψήφους Ἰνδικὰς καὶ γῆς πλέθρων μυριάδας πάνυ πολλάς, ἀλλ᾽ ὃ
+πάντων ἅμα τούτων καὶ κρεῖττον καὶ θεοφιλέστερον, ὃ καὶ ἐν ναυαγίαις
+ἔνεστι διασώσασθαι καὶ ἐν ἀγορᾷ καὶ ἐν δήμῳ καὶ ἐν οἰκίᾳ καὶ ἐπ᾽ ἐρημίας,
+[C] ἐν λῃσταῖς μέσοις καὶ ἀπὸ τυράννων βιαίων.
+
+“in the old days, in times of peace,”(385) when the fortunes of Greece had
+not yet fallen; nay nor costly clothing and precious stones from India and
+many tens of thousands of acres of land, but that which is superior to all
+these things together and more pleasing to the gods; which can keep us
+safe even in shipwreck, in the market‐place, in the crowd, in the house,
+in the desert, in the midst of robbers, and from the violence of tyrants.
+
+Ὅλως γὰρ οὐδέν ἐστιν ἐκείνου κρεῖττον, ὃ βιασάμενον καθέξει καὶ
+ἀφαιρήσεται τὸν ἔχοντα ἅπαξ. ἔστι γὰρ ἀτεχνῶς ψυχῇ τὸ κτῆμα τοῦτο
+τοιοῦτον, ὁποῖον οἶμαι τὸ φῶς ἡλίῳ. καὶ γὰρ δὴ τοῦδε νεὼς μὲν καὶ
+ἀναθήματα πολλοὶ πολλάκις ὑφελόμενοι καὶ διαφθείραντες ᾤχοντο, δόντες μὲν
+ἄλλοι τὴν δίκην, ἄλλοι δὲ ὠλιγωρηθέντες ὡς οὐκ ἄξιοι κολάσεως εἰς
+ἐπανόρθωσιν φερούσης· τὸ φῶς δὲ οὐδεὶς αὐτὸν ἀφαιρεῖται, οὐδὲ ἐν ταῖς
+συνόδοις [D] ἡ σελήνη τὸν κύκλον ὑποτρέχουσα, οὐδὲ εἰς αὑτὴν δεχομένη τὴν
+ἀκτῖνα καὶ ἡμῖν πολλάκις, τοῦτο δὴ τὸ λεγόμενον, ἐκ μεσημβρίας νύκτα
+δεικνῦσα. ἀλλ᾽ οὐδὲ αὐτὸς αὑτὸν ἀφαιρεῖται φωτὸς τὴν σελήνην ἐξ ἐναντίας
+ἱσταμένην περιλάμπρων καὶ μεταδιδοὺς αὐτῇ τῆς αὑτοῦ φύσεως οὐδὲ τὸν μέγαν
+καὶ θαυμαστὸν τουτονὶ κόσμον ἐμπλήσας αὐγῆς καὶ ἡμέρας. οὔκουν οὐδὲ ἀνὴρ
+ἀγαθὸς ἀρετῆς μεταδιδοὺς ἄλλῳ τῷ μεταδοθέντι μεῖον ἔχων ἐφάνη ποτέ· [81]
+οὕτω θεῖόν ἐστι κτῆμα καὶ πάγκαλον, καὶ οὐ ψευδὴς ὁ λόγος τοῦ Ἀθηναίου
+ξένου, ὅστις ποτὲ ἄρα ἦν ἐκεῖνος ὁ θεῖος ἀνήρ· πᾶς γὰρ ὅ τε ὑπὸ γῆς καὶ
+ἐπὶ γῆς χρυσὸς ἀρετῆς οὐκ ἀντάξιος. θαρροῦντες οὖν ἤδη πλούσιον καλῶμεν
+τὸν ταύτην ἔχοντα, οἶμαι δὲ ἐγὼ καὶ εὐγενῆ καὶ βασιλέα μόνον τῶν ἁπάντων,
+εἴ τῳ ξυνδοκεῖ. κρείττων μὲν εὐγένεια φαυλότητος γένους, [B] κρείττων δὲ
+ἀρετὴ διαθέσεως οὐ πάντη σπουδαίας. καὶ μή τις οἰέσθω τὸν λόγον δύσεριν
+καὶ βίαιον εἰς τὴν συνήθειαν ἀφορῶν τῶν ὀνομάτων· φασὶ γὰρ οἱ πολλοὶ τοὺς
+ἐκ πάλαι πλουσίων εὐγενεῖς. καίτοι πῶς οὐκ ἄτοπον μάγειρον μὲν ἢ σκυτέα
+καὶ ναὶ μὰ Δία κεραμέα τινὰ χρήματα ἐκ τῆς τέχνης ἢ καὶ ἄλλοθέν ποθεν
+ἀθροίσαντα μὴ δοκεῖν εὐγενῆ μηδὲ ὑπὸ τῶν πολλῶν ἐπονομάζεσθαι τοῦτο τὸ
+ὄνομα, εἰ δὲ ὁ τούτου παῖς διαδεξάμενος τὸν κλῆρον εἰς τοὺς ἐκγόνους
+διαπορθμεύσειε, [C] τούτους δὲ ἤδη μέγα φρονεῖν καὶ τοῖς Πελοπίδαις ἢ τοῖς
+Ἡρακλείδαις ὑπὲρ τῆς εὐγενείας ἁμιλλᾶσθαι; ἀλλ᾽ οὐδὲ ὅστις προγόνων ἀγαθῶν
+ἔφυ, αὐτὸς δὲ ἐπὶ τὴν ἐναντίαν τοῦ βίου ῥοπὴν κατηνέχθη, δικαίως ἂν
+μεταποιοῖτο τῆς πρὸς ἐκείνους ξυγγενείας, εἰ(386) μηδὲ ἐς τοὺς Πελοπίδας
+ἐξῆν ἐγγράφεσθαι τοὺς μὴ φέροντας ἐπὶ τὸν ὤμον τοῦ γένους τὰ γνωρίσματα.
+λόγχη δὲ λέγεται περὶ τὴν Βοιωτίαν τοῖς Σπαρτοῖς ἐντυπωθῆναι παρὰ τῆς
+τεκούσης καὶ θρεψαμένης αὐτοὺς βώλου, [D] καὶ τὸ ἐντεῦθεν ἐπὶ πολὺ
+διασωθῆναι τοῦτο τῷ γένει σύμβολον. ἐπὶ δὲ τῶν ψυχῶν οὐδὲν οἰόμεθα δεῖν
+ἐγκεχαράχθαι τοιοῦτον, ὃ τοὺς πατέρας ἡμῖν ἀκριβῶς κατερεῖ καὶ ἀπελέγξει
+τὸν τόκον γνήσιον; ὑπάρχειν δὲ φασι καὶ Κελτοῖς ποταμὸν ἀδέκαστον κριτὴν
+τῶν ἐκγόνων·(387) καὶ οὐ πείθουσιν αὐτὸν οὔτε αἱ μητέρες ὀδυρόμεναι
+συγκαλύπτειν αὐταῖς [82] καὶ ἀποκρύπτειν τὴν ἁμαρτάδα οὔτε οἱ πατέρες ὑπὲρ
+τῶν γαμετῶν καὶ τῶν ἐκγόνων(388) ἐπὶ τῇ κρίσει δειμαίνοντες, ἀτρεκὴς δὲ
+ἐστι καὶ ἀψευδὴς κριτής. ἡμᾶς δὲ δεκάζει μέν πλοῦτος, δεκάζει δὲ ἰσχὺς καὶ
+ὥρα σώματος καὶ δυναστεία προγόνων ἔξωθεν ἐπισκιάζουσα, καὶ οὐκ ἐπιτρέπει
+διορᾶν οὐδὲ ἀποβλέπειν ἐς τὴν ψυχὴν, ᾗπερ δὴ τῶν ἄλλων ζῴων διαφέροντες
+εἰκότως ἂν κατ᾽ αὐτὸ τὴν ὑπὲρ τῆς εὐγενείας ποιοίμεθα κρίσιν. καί μοι
+δοκοῦσιν εὐστοχίᾳ φύσεως [B] οἱ πάλαι θαυμαστῇ χρώμενοι, καὶ οὐκ ἐπίκτητον
+ὥσπερ ἡμεῖς ἔχοντες τὸ φρονεῖν, οὔτι πλαστῶς, ἀλλ᾽ αὐτοφυῶς φιλοσοφοῦντες,
+τοῦτο κατανοῆσαι, καὶ τὸν Ἡρακλέα τοῦ Διὸς ἀνειπεῖν ἔκγονον(389) καὶ τὼ
+τῆς Λήδας ιἱέε, Μίνω τε οἶμαι τὸν νομοθέτην καὶ Ῥαδάμανθυν τὸν Κνώσιον τῆς
+αὐτῆς ἀξιῶσαι φήμης· καὶ ἄλλους δὲ ἄλλων ἐκγόνους ἀνεκήρυττον πολλοὺς
+διαφέροντας τῶν φύσει πατέρων. ἔβλεπον γὰρ ἐς τὴν ψυχὴν αὐτὴν καὶ τὰς
+πράξεις, ἀλλ᾽ οὐκ ἐς πλοῦτον βαθὺν καὶ χρόνῳ πολιόν, οὐδὲ δυναστείαν ἐκ
+πάππων τινῶν καὶ ἐπιπάππων ἐς αὐτοὺς ἥκουσαν· [C] καίτοι γε ὑπῆρχέ τισιν
+οὐ παντάπασιν ἀδόξων γενέσθαι πατέρων· ἀλλὰ διὰ τὴν ὑπερβολὴν ἧς ἐτίμων τε
+καὶ ἐθεράπευον ἀρετῆς αὐτῶν ἐνομίζοντο τῶν θεῶν παῖδες. δῆλον δὲ ἐνθένδε·
+ἄλλων γὰρ οὐδὲ εἰδότες τοὺς φύσει γονέας ἐς τὸ δαιμόνιον ἀνῆπτον τὴν
+φήμην, τῇ περὶ αὐτοὺς ἀρετῇ χαριζόμενοι. καὶ οὐ πειστέον τοῖς λέγουσιν, ὡς
+ἄρα ἐκεῖνοι ὑπ᾽ ἀμαθίας ἐξαπατώμενοι ταῦτα τῶν θεῶν κατεψεύδοντο. εἰ γὰρ
+δὴ [D] καὶ ἐπὶ τῶν ἄλλων εἰκὸς ἦν ἐξαπατηθῆναι θεῶν ἢ δαιμόνων, σχήματα
+περιτιθέντας ἀνθρώπινα καὶ μορφὰς τοιαύτας, ἀφανῆ μὲν αἰσθήσει καὶ
+ἀνέφικτον κεκτημένων αὐτῶν φύσιν, νῷ δὲ ἀκριβεῖ διὰ ξυγγένειαν μόλις
+προσπίπτουσαν· οὔτι γε καὶ ἐπὶ τῶν ἐμφανῶν θεῶν τοῦτο παθεῖν εὔλογον
+ἐκείνους, Ἡλίου μὲν ἐπιφημίζοντας Αἰήτην υἱέα, Ἑωσφόρου δὲ ἕτερον, καὶ
+ἄλλους ἄλλων. ὅπερ δὲ ἔφην, [83] χρὴ περὶ αὐτῶν πειθομένους ἡμᾶς ταύτην
+ποιεῖσθαι τὴν ὑπὲρ τῆς εὐγενείας ἐξέτασιν· καὶ ὅτῳ μὲν ἂν ὦσιν ἀγαθοὶ
+πατέρες καὶ αὐτὸς ἐκείνοις ἐμφερής, τοῦτον ὀνομάζειν θαρρούντως εὐγενῆ·
+ὅτῳ δὲ τὰ μὲν τῶν πατέρων ὑπῆρξεν ἀρετῆς ἐνδεᾶ, αὐτὸς δὲ μετεποιήθη τούτου
+τοῦ κτήματος, τούτου δὲ νομιστέον πατέρα τὸν Δία καὶ φυτουργόν, καὶ οὐδὲν
+μεῖον αὐτῷ δοτέον ἐκείνων, οἳ γεγονότες πατέρων ἀγαθῶν τοὺς σφῶν τοκέας
+ἐζήλωσαν· [B] ὅστις δὲ ἐξ ἀγαθῶν γέγονε μοχθηρός, τοῦτον τοῖς νόθοις
+ἐγγράφειν ἄξιον· τοὺς δὲ ἐκ μοχθηρῶν φῦντας καὶ προσομοίους τοῖς αὑτῶν
+τοκεῦσιν οὔποτε εὐγενεῖς φατέον, οὐδὲ εἰ πλουτοῖεν ταλάντοις μυρίοις, οὐδὲ
+εἰ ἀπαριθμοῖντο προγόνους δυνάστας ἢ ναὶ μὰ Δία τυράννους εἴκοσιν, οὐδὲ εἰ
+νίκας Ὀλυμπιακὰς ἢ Πυθικὰς ἢ τῶν πολεμικῶν ἀγώνων, [C] αἳ δὴ τῷ παντὶ
+ἐκείνων εἰσὶ λαμπρότεραι, ἀνελομένους ἔχοιεν δείκνυσθαι πλείους ἢ Καῖσαρ ὁ
+πρῶτος, ὀρύγματά τε(390) τὰ Ἀσσύρια καὶ τὰ Βαβυλωνίων τείχη πυραμίδας τε
+ἐπ᾽ αὐτοῖς τὰς Αἰγυπτίων, καὶ ὅσα ἄλλα πλούτου καὶ χρημάτων καὶ τρυφῆς
+γέγονε σημεῖα καὶ διανοίας ὑπὸ φιλοτιμίας ἀναφλεγομένης καὶ
+ἀπορουμένης(391) ἐς ὅ,τι τῷ πλούτῳ χρήσεται, εἶτα ἐς τοῦτο τὰς τῶν
+χρημάτων εὐπορίας καταβαλλομένης. εὖ γὰρ δὴ ἴστε, ὡς οὔτε πλοῦτος ἀρχαῖος
+ἢ νεωστί ποθεν ἐπιρρέων Βασιλέα ποιεῖ οὔτε [D] ἁλουργὲς ἱμάτιον οὔτε τιάρα
+καὶ σκῆπτρον καὶ διάδημα καὶ θρόνος ἀρχαῖος, ἀλλ᾽ οὐδὲ ὁπλῖται πολλοῖ καὶ
+ἱππεῖς μυρίοι, οὐδὲ εἰ πάντες ἄνθρωποι βασιλέα σφῶν τοῦτον ὁμολογοῖεν
+συνελθόντες, ὅτι μηδὲ ἀρετὴν οὗτοι χαρίζονται, ἀλλὰ δυναστείαν μὲν οὐ μάλα
+εὐτυχῆ τῷ λαβόντι, πολὺ δὲ πλέον τοῖς παρασχομένοις. δεξάμενος γὰρ ὁ
+τοιοῦτος αἴρεται μετέωρος ἐπίπαν, οὐδὲν διαφέρων τοῦ περὶ τὸν Φαέθοντα
+μύθου καὶ πάθους. καὶ οὐδὲν ἑτέρων δεῖ παραδειγμάτων πρὸς πίστιν τῷ λόγῳ,
+[84] τοῦ βίου παντὸς ἀναπεπλησμένου τοιούτων παθημάτων καὶ ἐπ᾽ αὐτοῖς
+λόγων. ὑμῖν δὲ εἰ θαυμαστὸν δοκεῖ τὸ μὴ δικαίως μεταποιεῖσθαι τῆς καλῆς
+ταύτης καὶ θεοφιλοῦς ἐπωνυμίας τοὺς πολλῆς μὲν γῆς καὶ ἐθνῶν ἀπείρων
+ἄρχοντας, γνώμῃ δὲ αὐτεξουσίῳ δίχα νοῦ καὶ φρονήσεως καὶ τῶν ταύτῃ
+ξυνεπομένων ἀρετῶν τὰ προστυχόντα κρίνοντας· ἴστε οὐδὲ ἐλευθέρους ὄντας,
+[B] οὐ μόνον εἰ τὰ παρόντα οὐδενός σφισιν ἐμποδὼν ὄντος ἔχοιεν καὶ
+ἐμφοροῖντο τῆς ἐξουσίας, ἀλλὰ καὶ εἰ τῶν ἐπιστρατευόντων κρατοῖεν καὶ
+ἐπιόντες ἀνυπόστατοί τινες καὶ(392) ἄμαχοι φαίνοιντο. εἰ δὲ ἀπιστεῖ τις
+ὑμῶν τῷ λόγῳ τῷδε, μάλα ἐμφανῶν μαρτύρων οὐκ ἀπορήσομεν, Ἑλλήνων ὁμοῦ καὶ
+βαρβάρων, οἳ μάχας πολλὰς καὶ ἰσχυρὰς λίαν μαχεσάμενοι καὶ νενικηκότες
+ἔθνη μὲν ἐκτῶντο καὶ [C] αὑτοῖς φόρους ἀπάγειν κατηνάνκαζον, ἐδούλευον δὲ
+αἴσχιον ἐκείνων ἡδονῇ καὶ τρυφῇ καὶ ἀκολασίᾳ καὶ ὕβρει καὶ ἀδικίᾳ. τούτους
+δὲ οὐδὲ ἰσχυροὺς ἂν φαίη νοῦν ἔχων ἀνήρ, εἰ καὶ ἐπιφαίνοιτο καὶ ἐπιλάμποι
+μέγεθος τοῖς ἔργοις. μόνος γάρ ἐστι τοιοῦτος ὁ μετὰ ἀρετῆς ἀνδρεῖος καὶ
+μεγαλόφρων· ὅστις δὲ ἥττων μὲν ἡδονῶν, ἀκράτωρ δὲ ὀργῆς καὶ ἐπιθυμιῶν
+παντοιῶν, καὶ ὑπὸ σμικρῶν ἀπαγορεύειν ἀναγκαζόμενος, οὗτος δὲ [D] οὐδὲ
+ἰσχυρὸς οὐδὲ ἀνδρεῖος ἀνθρωπίνην ἰσχύν· ἐπιτρεπτέον δὲ ἴσως αὐτῷ κατὰ τοὺς
+ταύρους ἢ τοὺς λέοντας ἢ τὰς παρδάλεις τῇ ῥώμῃ γάνυσθαι, εἰ μὴ καὶ ταύτην
+ἀποβαλὼν καθάπερ οἱ κηφῆνες ἀλλοτρίοις ἐφέστηκε πόνοις, αὐτὸς ὢν μαλθακὸς
+αἰχμητὴς καὶ δειλὸς καὶ ἀκόλαστος. τοιοῦτος δὲ ὢν οὐ μόνον ἀληθοῦς ἐνδεὴς
+πλούτου καθέστηκεν, ἀλλὰ καὶ τοῦ πολυτιμήτου καὶ σεμνοῦ καὶ ἀγαπητοῦ, ἐξ
+οὗ παντοδαπαὶ κρεμάμεναι ψυχαὶ πράγματα ἔχουσι μυρία καὶ πόνους, [85] τοῦ
+καθ᾽ ἡμέραν κέρδους ἕνεκα πλεῖν τε ὑπομένουσαι καὶ καπηλεύειν καὶ
+λῃστεύειν καὶ ἀναρπάζειν τὰς τυραννίδας. ζῶσι γὰρ ἀεὶ μὲν κτώμενοι, ἀεὶ δὲ
+ἐνδεεῖς, οὔτι τῶν ἀναγαίων φημὶ σιτίων καὶ ποτῶν καὶ ἐσθημάτων· ὥρισται
+γὰρ ὁ τοιοῦτος πλοῦτος εὖ μάλα παρὰ τῆς φύσεως, καὺ οὐκ ἔστιν αὐτοῦυ
+στέρεσθαι οὔτε τοὺς ὄρνιθας οὔτε τοὺς ἰχθῦς(393) οὔτε τὰ θηρία, ἀλλ᾽ οὐδὲ
+ἀνθρώπων τοὺς σώφρονας· [B] ὅσους δὲ ἐνοχλεῖ χρημάτων ἀπιθυμία καὶ ἔρως
+δυστυχής, τούτους δὲ ἀνάγκη πεινῆν διὰ βίου καὶ ἀθλιώτερον ἀπαλλάττειν
+μακρῷ τῶν τῆς ἐφημέρου τροφῆς ἐνδεομένων. τούτοις μὲν γὰρ ἀποπλήσασι τὴν
+γαστέρα πολλὴ γέγονεν εἰρήνη καὶ ἀνοκωχὴ τῆς ἀλγηδόνος, ἐκείνοις δὲ οὔτε
+ἡμέρα πέφηνεν ἀκερδὴς ἡδεῖα, οὔτε εὐφρόνη τὸν λυσιμελῆ καὶ λυσιμέριμνον
+ὕπνον ἐπάγουσα παῦλαν ἐνεποίησε τῆς ἐμμανοῦς λύττης, [C] στροβεῖ δὲ αὐτῶν
+καὶ στρέφει τὴν ψυχὴν ἐκλογιζομένων καὶ ἀπαριθμουμένων τὰ χρήματα· καὶ οὐκ
+ἐξαιρεῖται τοὺς ἄνδρας τῆς ἐπιθυμίας καὶ τῆς ἐπ᾽ αὐτῇ ταλαιπωρίας(394)
+οὐδὲ ὁ Ταντάλου καὶ Μίδου πλοῦτος περιγενόμενος οὐδὲ ἡ μεγίστη καὶ
+χαλεπωτάτη δαιμόνων τυραννὶς προσγενομένη. ἢ γὰρ οὐκ ἀκηκόατε Δαρεῖον τὸν
+Περσῶν μονάρχην,(395) οὐ παντάπασι μοχθηρὸν ἄνθρωπον, δυσέρωτα δὲ αἰσχρῶς
+εἰς χρήματα καὶ νεκρῶν θήκας ὑπὸ τῆς ἐπιθυμίας διορύττειν(396) καὶ
+πολυτελεῖς [D] ἐπιτάττειν φόρουσ; ὅθεν αὐτῷ τὸ κλεινὸν ὄνομα γέγονε κατὰ
+πάντας ἀνθρώπους·(397) ἐκάλουν γὰρ αὐτὸν Περσῶν οἱ γνώριμοι ὅτιπερ
+Ἀθηναῖοι τὸν Σάραμβον.
+
+(For there is nothing at all superior to it, nothing that can constrain
+and control it, or take it from him who has once possessed it. Indeed it
+seems to me that this possession bears the same relation to the soul as
+its light to the sun. For often men have stolen the votive offerings of
+the Sun and destroyed his temples and gone their way, and some have been
+punished, and others let alone as not worthy of the punishment that leads
+to amendment. But his light no one ever takes from the sun, not even the
+moon when in their conjunctions she oversteps his disc, or when she takes
+his rays to herself, and often, as the saying is, turns midday into
+night.(398) Nor is he deprived of his light when he illumines the moon in
+her station opposite to himself and shares with her his own nature, nor
+when he fills with light and day this great and wonderful universe. Just
+so no good man who imparts his goodness to another was ever thought to
+have less virtue by as much as he had bestowed. So divine and excellent is
+that possession, and most true is the saying of the Athenian stranger,
+whoever that inspired man may have been: “All the gold beneath the earth
+and above ground is too little to give in exchange for virtue.”(399) Let
+us therefore now boldly call its possessor wealthy, yes and I should say
+well‐born also, and the only king among them all,(400) if anyone agree to
+this. For as noble birth is better than a lowly pedigree, so virtue is
+better than a character not in all respects admirable. And let no one say
+that this statement is contentious and too strong, judging by the ordinary
+use of words. For the multitude are wont to say that the sons of those who
+have long been rich are well‐born. And yet is it not extraordinary that a
+cook or cobbler, yes, by Zeus, or some potter who has got money together
+by his craft, or by some other means, is not considered well‐born nor is
+given that title by the many, whereas if this man’s son inherit his estate
+and hand it on to his sons, they begin to give themselves airs and compete
+on the score of noble birth with the Pelopids and the Heraclids? Nay, even
+a man who is born of noble ancestors, but himself sinks down in the
+opposite scale of life, could not justly claim kinship with those
+ancestors, seeing that no one could be enrolled among the Pelopids who had
+not on his shoulder the birth‐mark(401) of that family. And in Boeotia it
+was said that there was the impression of a spear on the Sown‐men(402)
+from the clod of earth that bore and reared them, and that hence the race
+long preserved that distinguishing mark. And can we suppose that on men’s
+souls no mark of that sort is engraved, which shall tell us accurately who
+their fathers were and vindicate their birth as legitimate? They say that
+the Celts also have a river(403) which is an incorruptible judge of
+offspring, and neither can the mothers persuade that river by their
+laments to hide and conceal their fault for them, nor the fathers who are
+afraid for their wives and sons in this trial, but it is an arbiter that
+never swerves or gives a false verdict. But we are corrupted by riches, by
+physical strength in its prime, by powerful ancestors, an influence from
+without that overshadows and does not permit us to see clearly or discern
+the soul; for we are unlike all other living things in this, that by the
+soul and by nothing else, we should with reason make our decision about
+noble birth. And it seems to me that the ancients, employing a wondrous
+sagacity of nature, since their wisdom was not like ours a thing acquired,
+but they were philosophers by nature, not manufactured,(404) perceived the
+truth of this, and so they called Heracles the son of Zeus, and Leda’s two
+sons also, and Minos the law‐giver, and Rhadamanthus of Cnossus they
+deemed worthy of the same distinction. And many others they proclaimed to
+be the children of other gods, because they so surpassed their mortal
+parents. For they looked at the soul alone and their actual deeds, and not
+at wealth piled high and hoary with age, nor at the power that had come
+down to them from some grandfather or great‐grandfather. And yet some of
+them were the sons of fathers not wholly inglorious. But because of the
+superabundance in them of that virtue which men honoured and cherished,
+they were held to be the sons of the gods themselves. This is clear from
+the following fact. In the case of certain others, though they did not
+know those who were by nature their sires, they ascribed that title to a
+divinity, to recompense the virtue of those men. And we ought not to say
+that they were deceived, and that in ignorance they told lies about the
+gods. For even if in the case of other gods or deities it was natural that
+they should be so deceived, when they clothed them in human forms and
+human shapes, though those deities possess a nature not to be perceived or
+attained by the senses, but barely recognisable by means of pure
+intelligence, by reason of their kinship with it; nevertheless in the case
+of the visible gods it is not probable that they were deceived, for
+instance, when they entitled Aeetes “son of Helios” and another(405) “son
+of the Dawn,” and so on with others. But, as I said, we must in these
+cases believe them, and make our enquiry about noble birth accordingly.
+And when a man has virtuous parents and himself resembles them, we may
+with confidence call him nobly born. But when, though his parents lack
+virtue, he himself can claim to possess it, we must suppose that the
+father who begat him is Zeus, and we must not pay less respect to him than
+to those who are the sons of virtuous fathers and emulate their parents.
+But when a bad man comes of good parents, we ought to enrol him among the
+bastards, while as for those who come of a bad stock and resemble their
+parents, never must we call them well‐born, not even though their wealth
+amounts to ten thousand talents, not though they reckon among their
+ancestors twenty rulers, or, by Zeus, twenty tyrants, not though they can
+prove that the victories they won at Olympia or Pytho or in the encounters
+of war—which are in every way more brilliant than victories in the
+games—were more than the first Caesar’s, or can point to excavations in
+Assyria(406) or to the walls of Babylon and the Egyptian pyramids besides,
+and to all else that is a proof of wealth and great possessions and luxury
+and a soul that is inflamed by ambition and, being at a loss how to use
+money, lavishes on things of that sort all those abundant supplies of
+wealth. For you are well aware that it is not wealth, either ancestral or
+newly acquired and pouring in from some source or other, that makes a
+king, nor his purple cloak nor his tiara and sceptre and diadem and
+ancestral throne, nay nor numerous hoplites and ten thousand cavalry; not
+though all men should gather together and acknowledge him for their king,
+because virtue they cannot bestow on him, but only power, ill‐omened
+indeed for him that receives it, but still more for those that bestow it.
+For once he has received such power, a man of that sort is altogether
+raised aloft in the clouds, and in nowise differs from the legend of
+Phaethon and his fate. And there is no need of other instances to make us
+believe this saying, for the whole of life is full of such disasters and
+tales about them. And if it seems surprising to you that the title of
+king, so honourable, so favoured by the gods, cannot justly be claimed by
+men who, though they rule over a vast territory and nations without
+number, nevertheless settle questions that arise by an autocratic
+decision, without intelligence or wisdom or the virtues that go with
+wisdom, believe me they are not even free men; I do not mean if they
+merely possess what they have with none to hinder them and have their fill
+of power, but even though they conquer all who make war against them, and,
+when they lead an invading army, appear invincible and irresistible. And
+if any of you doubt this statement, I have no lack of notable witnesses,
+Greek and barbarian, who fought and won many mighty battles, and became
+the masters of whole nations and compelled them to pay tribute, and yet
+were themselves slaves in a still more shameful degree of pleasure, money
+and wantonness, insolence and injustice. And no man of sense would call
+them even powerful, not though greatness should shine upon and illumine
+all that they achieved. For he alone is strong whose virtue aids him to be
+brave and magnanimous. But he who is the slave of pleasure and cannot
+control his temper and appetites of all sorts, but is compelled to succumb
+to trivial things, is neither brave himself nor strong with a man’s
+strength, though we may perhaps allow him to exult like a bull or lion or
+leopard(407) in his brute force, if indeed he do not lose even this and,
+like a drone, merely superintend the labours of others, himself a “feeble
+warrior,”(408) and cowardly and dissolute. And if that be his character,
+he is lacking not only in true riches, but in that wealth also which men
+so highly honour and reverence and desire, on which hang the souls of men
+of all sorts, so that they undergo countless toils and labours for the
+sake of daily gain, and endure to sail the sea and to trade and rob and
+grasp at tyrannies. For they live ever acquiring but ever in want, though
+I do not say of necessary food and drink and clothes; for the limit of
+this sort of property has been clearly defined by nature and none can be
+deprived of it, neither birds nor fish nor wild beasts, much less prudent
+men. But those who are tortured by the desire and fatal passion for money
+must suffer a lifelong hunger,(409) and depart from life more miserably
+than those who lack daily food. For these, once they have filled their
+bellies, enjoy perfect peace and respite from their torment, but for those
+others no day is sweet that does not bring them gain, nor does night with
+her gift of sleep that relaxes the limbs and frees men from care(410)
+bring for them any remission of their raging madness, but distracts and
+agitates their souls as they reckon and count up their money. And not even
+the wealth of Tantalus and Midas, should they possess it, frees those men
+from their desire and their hard toil therewith, nay nor “Tyranny the
+greatest and sternest of the gods,”(411) should they become possessed of
+this also. For have you not heard that Darius, the ruler of Persia, a man
+not wholly base, but insatiably and shamefully covetous of money, dug up
+in his greed even the tombs of the dead(412) and exacted the most costly
+tribute? And hence he acquired the title(413) that is famous among all
+mankind. For the notables of Persia called him by the name that the
+Athenians gave to Sarambos.(414))
+
+Ἀλλ᾽ ἔοικε γὰρ ὁ λόγος, ὥσπερ ὁδοῦ τινος κατάντους ἐπιλαβόμενος, ἀφειδῶς
+ἐμφορεῖσθαι τῆς καταρρήσεως καὶ πέρα τοῦ δέοντος κολάζειν τῶν ἀνδρῶν τοὺς
+τρόπους, ὥστε οὐκ ἐπιτρεπτέον αὐτῷ περαιτέρω φοιτᾶν. [86] ἀπαιτητέον δὲ
+εἰς δύναμιν τὸν ἀγαθὸν ἄνδρα καὶ βασιλικὸν καὶ μεγαλόφρονα. ἔστι δὲ πρῶτον
+μὲν εὐσεβὴς καὶ οὐκ ὀλίγωρος θεραπείας θεῶν, εἶτα ἐς τοὺς τοκέας ζῶντάς τε
+οἶμαι καὶ τελευτήσαντας ὅσιος καὶ ἐπιμελής, ἀδελφοῖς τε εὔνους, καὶ
+ὁμογνίους θεοὺς αἰδούμενος, ἱκέταις καὶ ξένοις πρᾷος καὶ μείλιχος, τοῖς
+μὲν ἀγαθοῖς τῶν πολιτῶν ἀρέσκειν ἐθέλων, τῶν πολλῶν δὲ ἐπιμελόμενος ἐν
+δίκῃ καὶ ἐπ᾽ ὠφελείᾳ· ἀγαπᾷ δὲ πλοῦτον, [B] οὔτι τὸν χρυσῷ καὶ ἀργύρῳ
+βριθόμενον, φίλων δὲ ἀληθοῦς εὐνοίας καὶ ἀκολακεύτου θεραπείας μεστόν·
+ἀνδρεῖος μὲν φύσει καὶ μεγαλοπρεπής, πολέμῳ δὲ ἥκιστα χαίρων καὶ στάσιν
+ἐμφύλιον ἀπεχθαίρων, τούς γε μὴν ἔκ τινος τύχης ἐπιφυομένους ἢ διὰ τὴν
+σφῶν αὐτῶν μοχθηρίαν ἀνδρείως ὑφιστάμενος καὶ ἀμυνόμενος ἐγκρατῶς, τέλος
+τε ἐπάγων τοῖς ἔργοις καὶ οὐ πρότερον ἀφιστάμενος, πρὶν ἂν ἐξέλῃ [C] τῶν
+πολεμίων τὴν δύναμιν καὶ ὑποχείριον αὑτῷ ποιήσηται. κρατήσας δὲ μετὰ τῶν
+ὅπλων ἔπαυσε τὸ ξίφος φόνων, μίασμα κρίνων τὸν οὐκ ἀμυνόμενον ἔτι κτείνειν
+καὶ ἀναιρεῖν. φιλόπονος δὲ ὢν φύσει καὶ μεγαλόψυχος κοινωνεῖ μὲν ἅπασι τῶν
+πόνων, καὶ ἔχειν ἐν αὐτοῖς τὸ πλέον ἀξιοῖ, μεταδίδωσι δὲ ἐκείνοις τῶν
+κινδύνων τὰ ἔπαθλα, χαίρων καὶ γεγηθὼς οὔτι τῷ πλέον ἔχειν τῶν ἄλλων
+χρυσίον καὶ ἀργύριον καὶ ἐπαύλεις κόσμῳ πολυτελεῖ κατεσκευασμένας, [D]
+ἀλλὰ τῷ πολλοὺς μὲν εὖ ποιεῖν δύνασθαι, χαρίζεσθαι δὲ ἅπασιν ὅτου ἂν
+τύχωσιν ἐνδεεῖς ὄντες· τούτων αὑτὸν ὅ γε ἀληθινὸς ἀξιοῖ βασιλεύς.
+φιλόπολις(415) δὲ ὢν καὶ φιλοστρατιώτης τῶν μὲν καθάπερ νομεὺς ποιμνίων
+ἐπιμελεῖται, προνοῶν ὅπως ἂν αὐτῷ θάλλῃ καὶ εὐθηνῆται τὰ θρέμματα δαψιλοῦς
+καὶ ἀταράχου τῆς νομῆς ἐμπιμπλάμενα, τοὺς δὲ ἐφορᾷ καὶ συνέχει, πρὸς
+ἀνδρείαν καὶ ῥώμην καὶ πρᾳότητα γυμνάζων καθάπερ σκύλακας εὐφυεῖς [87] καὶ
+γενναίους τῆς ποίμνης φύλακας, ἔργων τε αὑτῷ κοινωνοὺς καὶ ἐπικούρους τῷ
+πλήθει νομίζων, ἀλλ᾽ οὐχὶ ἁρπακτῆρας τινας οὐδὲ λυμεῶνας τῶν ποιμνίων
+καθάπερ οἱ λύκοι καὶ κυνῶν οἱ φαυλότατοι, οἳ(416) τῆς αὑτῶν φύσεως καὶ
+τροφῆς ἐπιλαθόμενοι ἀντὶ σωτήρων καὶ προαγωνιστῶν ἀνεφάνησαν αὐτοὶ
+δηλήμονες· οὐδὲ μὴν ὑπνηλοὺς ἀνέξεται εἶναι καὶ ἀργοὺς καὶ ἀπολέμους, ὅπως
+ἂν μὴ φυλάκων ἑτέρων οἱ φρουροὶ δέωνται, [B] ἀλλ᾽ οὐδὲ ἀπειθεῖς τοῖς(417)
+ἄρχουσιν, εἰδὼς ὅτι τοῦτο μάλιστα πάντων, ἔστι δὲ ὅπου καὶ μόνον ἀπόχρη
+σωτήριον ἐπιτήδευμα πρὸς πόλεμον· πόνων δὲ ἁπάντων ἀδεεῖς(418) καὶ
+ἀτεράμονας, οὔτι ῥᾳθύμους ἐργάσεται, ἐπιστάμενος ὅτι μὴ μέγα ὄφελος
+φύλακος τὸν πόνον φεύγοντος καὶ οὐ δυναμένου καρτερεῖν οὐδὲ ἀντέχειν πρὸς
+κάματον. ταῦτα δὲ οὐ παραινῶν μόνον οὐδὲ ἐπαινῶν τοῦς ἀγαθοὺς προθύμως καὶ
+χαριζόμενος ἢ κολάζων ἐγκρατῶς [C] καὶ ἀπαραιτήτως ξυμπείθει καὶ βιάζεται,
+ἀλλὰ πολὺ πρότερον αὑτὸν τοιοῦτον ἐπιδεικνύων, ἀπεχόμενος μὲν ἡδονῆς
+ἁπάσης, χρημάτων δὲ οὐδὲν οὔτε σμικρὸν οὔτε μεῖζον ἐπιθυμῶν καὶ
+ἀφαιρούμενος τῶν ὑπηκόων, ὕπνῳ τε εἴκων ὀλίγα καὶ τὴν ἀργίαν
+ἀποστρεφόμενος, ἀληθῶς γὰρ οὐδεὶς οὐδενὸς εἰς οὐδὲν ἄξιος καθεύδων ἀνὴρ ἢ
+καὶ ἐγρηγορὼς τοῖς καθεύδουσιν ἐμφερής. πειθομένους δὲ αὐτοὺς ἕξει καλῶς
+αὑτῷ τε οἲμαι καὶ τοῖς ἄρχουσιν, [D] εἰ τοῖς ἀρίστοις πειθόμενος νόμοις
+καὶ τοῖς ὀρθοῖς ξυνεπόμενος διατάγμασι δῆλος εἴη, καὶ ὅλως τὴν ἡγεμονίαν
+ἀποδοὺς τῷ φύσει βασιλικῷ καὶ ἡγεμονικῷ τῆς ψυχῆς μορίῳ, ἀλλ᾽ οὐ τῷ
+θυμοειδεῖ καὶ ἀκολάστῳ. καὶ καρτερεῖν δὲ καὶ ὑπομένειν τόν τε ἐπὶ στρατιᾶς
+καὶ ἐν τοῖς ὅπλοις κάματον ὁπόσα τε κατὰ τὴν εἰρήνην ἐξηυρέθη γυμνάσια
+μελέτης ἕνεκα τῆς πρὸς τοὺς ὀθνείους ἀγῶνας, πῶς ἄν τις μάλιστα πείσας
+εἴη,(419) ἢ δῆλον ὡς αὐτὸς ὁρώμενος καρτερὸς καὶ ἀδαμάντινος; [88] ἔστι
+γὰρ ἀληθῶς ἥδιστον θέαμα στρατιώτῃ πονουμένῳ σώφρων αὐτοκράτωρ,
+συνεφαπτόμενος ἔργων καὶ προθυμούμενος καὶ παρακαλῶν καὶ ἐν τοῖς δοκοῦσι
+φοβεροῖς φαιδρὸς καὶ ἀδεὴς καὶ ὅπου λίαν θαρροῦσι σεμνὸς καὶ ἐμβριθής.
+πέφυκε γὰρ ἐξομοιοῦσθαι πρὸς τὸν ἄρχοντα τὰ τῶν ὑπηκόων εὐλαβείας πέρι καὶ
+θράσους. προνοητέον δὲ αὐτῷ τῶν εἰρημένων οὐ μεῖον ὅπως ἄφθονον τὴν τροφὴν
+ἔχωσι καὶ οὐδενὸς τῶν ἀναγκαίων ἐνδέωνται. [B] πολλάκις γὰρ οἱ πιστότατοι
+τῶν ποιμνίων φρουροὶ καὶ φύλακες ὑπὸ τῆς ἐνδείας ἀναγκαζόμενοι ἄγριοι τέ
+εἰσι τοῖς νομεῦσι καὶ αὐτοὺς πόρρωθεν ἰδόντες περιυλακτοῦσι καὶ οὐδὲ τῶν
+προβάτων ἀπέσχοντο.
+
+(But it seems that my argument, as though it had reached some steep
+descent, is glutting itself with unsparing abuse, and is chastising the
+manners of these men beyond what is fitting, so that I must not allow it
+to travel further. But now I must demand from it an account, as far as is
+possible, of the man who is good and kingly and great‐souled. In the first
+place, then, he is devout and does not neglect the worship of the gods,
+and secondly he is pious and ministers to his parents, both when they are
+alive and after their death, and he is friendly to his brothers, and
+reverences the gods who protect the family, while to suppliants and
+strangers he is mild and gentle; and he is anxious to gratify good
+citizens, and governs the masses with justice and for their benefit. And
+wealth he loves, but not that which is heavy with gold and silver, but
+that which is full of the true good‐will of his friends,(420) and service
+without flattery. Though by nature he is brave and gallant, he takes no
+pleasure in war, and detests civil discord, though when men do attack him,
+whether from some chance, or by reason of their own wickedness, he resists
+them bravely and defends himself with energy, and carries through his
+enterprises to the end, not desisting till he has destroyed the power of
+the foe and made it subject to himself. But after he has conquered by
+force of arms, he makes his sword cease from slaughter, because he thinks
+that for one who is no longer defending himself to go on killing and
+laying waste is to incur pollution. And being by nature fond of work, and
+great of soul, he shares in the labours of all; and claims the lion’s
+share of those labours, then divides with the others the rewards for the
+risks which he has run, and is glad and rejoices, not because he has more
+gold and silver treasure than other men, and palaces adorned with costly
+furniture, but because he is able to do good to many, and to bestow on all
+men whatever they may chance to lack. This is what he who is truly a king
+claims for himself. And since he loves both the city and the
+soldiers,(421) he cares for the citizens as a shepherd for his flock,
+planning how their young may flourish and thrive, eating their full of
+abundant and undisturbed pasture; and his soldiers he oversees and keeps
+together, training them in courage, strength and mercy, like well‐bred
+dogs, noble guardians of the flock,(422) regarding them both as the
+partners of his exploits and the protectors of the masses, and not as
+spoilers and pillagers of the flock, like wolves and mongrel dogs which,
+forgetting their own nature and nurture, turn out to be marauders instead
+of preservers and defenders. Yet on the other hand, he will not suffer
+them to be sluggish, slothful and unwarlike, lest the guardians should
+themselves need others to watch them, nor disobedient to their officers,
+because he knows that obedience above all else, and sometimes alone, is
+the saving discipline in war. And he will train them to be hardy and not
+afraid of any labour, and never indolent, for he knows that there is not
+much use in a guardian who shirks his task and cannot hold out or endure
+fatigue. And not only by exhorting, or by his readiness to praise the
+deserving or by rewarding and punishing severely and inexorably, does he
+win them over to this and coerce them; but far rather does he show that he
+is himself what he would have them be, since he refrains from all
+pleasure, and as for money desires it not at all, much or little, nor robs
+his subjects of it; and since he abhors indolence he allows little time
+for sleep, For in truth no one who is asleep is good for anything,(423)
+nor if, when awake he resembles those who are asleep. And he will, I
+think, succeed in keeping them wonderfully obedient to himself and to
+their officers, since he himself will be seen to obey the wisest laws and
+to live in accordance with right precepts, and in short to be under the
+guidance of that part of the soul which is naturally kingly and worthy to
+take the lead, and not of the emotional or undisciplined part. For how
+could one better persuade men to endure and undergo fatigue, not only in a
+campaign and under arms, but also in all those exercises that have been
+invented in times of peace to give men practice for conflicts abroad, than
+by being clearly seen to be oneself strong as adamant? For in truth the
+most agreeable sight for a soldier, when he is fighting hard, is a prudent
+commander who takes an active part in the work in hand, himself zealous
+while exhorting his men, who is cheerful and calm in what seems to be a
+dangerous situation, but on occasion stern and severe whenever they are
+over confident. For in the matter of caution or boldness the subordinate
+naturally imitates his leader. And he must plan as well, no less than for
+what I have mentioned, that they may have abundant provisions and run
+short of none of the necessaries of life. For often the most loyal
+guardians and protectors of the flock are driven by want to become fierce
+towards the shepherds, and when they see them from afar they bark at them
+and do not even spare the sheep.(424))
+
+Τοιοῦτος μὲν ἐπὶ στρατοπέδων ὁ γενναῖος, πόλει δὲ σωτὴρ καὶ κηδεμών, οὔτι
+τοὺς ἔξωθεν μόνον ἀπείργων κινδύνους οὐδὲ ἀντιταττόμενος ἢ καὶ
+ἐπιστρατεύων βαρβάροις γείτοσι· στάσιν δὲ ἐξαιρῶν καὶ ἔθη [C] μοχθηρὰ καὶ
+τρυφὴν καὶ ἀκολασίαν τῶν μεγίστων κακῶν παρέξει ῥᾳστώνην. ὕβριν δὲ
+ἐξείργων καὶ παρανομίαν καὶ ἀδικίαν καὶ ἐπιθυμίαν ἀμέτρου κτήσεως τὰς(425)
+ἐκ τούτων ἀναφυομένας στάσεις καὶ ἔριδας εἰς οὐδὲν χρηστὸν τελευτώσας οὐδὲ
+τὴν ἀρχὴν ἀνέξεται φῶναι, γενομένας δὲ ὡς ἔνι τάχιστα ἀφανιεῖ(426) καὶ
+ἐξελάσει τῆς αὑτοῦ πόλεως. λήσεται δὲ αὐτὸν οὐδεὶς ὑπερβὰς τὸν νόμον καὶ
+βιασάμενος, οὐ(427) μᾶλλον ἢ τῶν πολεμίων τις τὸν χάρακα. [D] φύλαξ δὲ ὢν
+ἀγαθὸς τῶν νόμων, ἀμείνων ἔσται δημιουργός, εἴ ποτε καιρὸς καὶ τύχη
+καλοίη· καὶ οὐδεμία μηχανὴ πείθει τὸν τοιοῦτον ψευδῆ καὶ κίβδηλον καὶ
+νόθον τοῖς κειμένοις ἐπεισάγειν νόμον, οὐ μᾶλλον ἢ τοῖς αὑτοῦ παισὶ
+δούλειον καὶ ἀγεννὲς ἐπεισαγαγεῖν(428) σπέρμα. δίκης δὲ αὐτῷ μέλει καὶ
+θέμιδος, καὶ οὔτε γονεῖς οὔτε ξυγγενεῖς καὶ φίλοι πείθουσι καταχαρίσασθαί
+[89] σφιν καὶ προδοῦναι τὸ ἔνδικον. ὑπολαμβάνει γὰρ ἁπάντων εἶναι τὴν
+πατρίδα κοινὴν ἑστίαν καὶ μητέρα, πρεσβυτέραν μὲν καὶ σεμνοτέραν τῶν(429)
+πατέρων, φιλτέραν δὲ ἀδελφῶν καὶ ξένων καὶ φίλων· ἧς ἀποσυλῆσαι τὸν νόμον
+καὶ βιάσασθαι μεῖζον ἀσέβημα κρίνει τῆς περὶ τὰ χρήματα τῶν θεῶν
+παρανομίας. ἔστι γὰρ ὁ νόμος ἔκγονος(430) τῆς δίκης, ἱερὸν ἀνάθημα καὶ
+θεῖον ἀληθῶς τοῦ μεγίστου θεοῦ, ὃν οὐδαμῶς ὅ γε ἔμφρων ἀνὴρ περὶ σμικροῦ
+ποιήσεται οὐδὲ ἀτιμάσει· [B] ἀλλὰ ἐν δίκῃ πάντα δρῶν τοὺς μὲν ἀγαθοὺς
+τιμήσει προθύμως, τοὺς μοχθηροὺς δὲ ἐς δύναμιν ἰᾶσθαι καθάπερ ἰατρὸς
+ἀγαθὸς προθυμήσεται.
+
+(Such then is the good king at the head of his legions, but to his city he
+is a saviour and protector, not only when he is warding off dangers from
+without or repelling barbarian neighbours or invading them; but also by
+putting down civil discord, vicious morals, luxury and profligacy, he will
+procure relief from the greatest evils. And by excluding insolence,
+lawlessness, injustice and greed for boundless wealth, he will not permit
+the feuds that arise from these causes and the dissensions that end in
+disaster to show even the first sign of growth, and if they do arise he
+will abolish them as quickly as possible and expel them from his city. And
+no one who transgresses and violates the law will escape his notice, no
+more than would an enemy in the act of scaling his defences. But though he
+is a good guardian of the laws, he will be still better at framing them,
+if ever occasion and chance call on him to do so. And no device can
+persuade one of his character to add to the statutes a false and spurious
+and bastard law, any more than he would introduce among his own sons a
+servile and vulgar strain. For he cares for justice and the right, and
+neither parents nor kinsfolk nor friends can persuade him to do them a
+favour and betray the cause of justice. For he looks upon his fatherland
+as the common hearth and mother of all, older and more reverend than his
+parents, and more precious than brothers or friends or comrades; and to
+defraud or do violence to her laws he regards as a greater impiety than
+sacrilegious robbery of the money that belongs to the gods. For law is the
+child of justice, the sacred and truly divine adjunct of the most mighty
+god, and never will the man who is wise make light of it or set it at
+naught. But since all that he does will have justice in view, he will be
+eager to honour the good, and the vicious he will, like a good physician,
+make every effort to cure.)
+
+Διττῶν δὲ ὄντων τῶν ἁμαρτημάτων, καὶ τῶν μὲν ὑποφαινόντων ἐλπίδας ἀμείνους
+καὶ οὐ πάντη τὴν θεραπείαν ἀπεστραμμένων, τῶν δὲ ἀνίατα πλημμελούντων·
+τούτοις δὲ οἱ νόμοι θάνατον λύσιν τῶν κακῶν ἐπενόησαν, οὐκ εἰς τὴν ἐκείνων
+μᾶλλον, εἰς δὲ τὴν ἄλλων ὠφέλειαν· [C] διττὰς δ᾽ ἀνάγκη τὰς κρίσεις
+γίγνεσθαι. οὐκοῦν τῶν μὲν ἰασίμων αὑτῷ προσήκειν ὑπολήψεται τήν τε
+ἐπίγνωσιν καὶ τὴν θεραπείαν, ἀφέξεται δὲ τῶν ἄλλων μάλα ἐρρωμένως, καὶ οὐκ
+ἄν ποτε ἑκὼν ἅψαιτο κρίσεως, ἐφ᾽ ᾗ θάνατος ἡ ζημία παρὰ τῶν νόμων τοῖς
+ὠφληκόσι τὴν δίκην προηγόρευται.(431) νομοθετῶν δὲ ὑπὲρ τῶν τοιούτων ὕβριν
+μὲν καὶ χαλεπότητα καὶ πικρίαν τῶν τιμωριῶν ἀφαιρήσει, ἀποκληρώσει δὲ
+αὐτοῖς ἀνδρῶν σωφρόνων καὶ [D] διὰ παντὸς τοῦ βίου βάσανον οὐ φαύλην τῆς
+αὑτῶν ἀρετῆς παρασχομένων δικαστήριον,(432) οἳ μηδὲν αὐθαδῶς μηδὲ ὁρμῇ
+τινι παντελῶς ἀλόγῳ χρώμενοι, ἐν ἡμέρας μορίῳ σμικρῷ βουλευσάμενοι, τυχὸν
+δὲ οὐδὲ βουλῇ δόντες, ὑπὲρ ἀνδρὸς πολίτου τὴν μέλαιναν οἴσουσι ψῆφον. αὐτῷ
+δὲ οὔτε ἐν τῇ χειρὶ ξίφος εἰς πολίτου, κἂν ἀδικῇ τὰ ἔσχατα, φόνον οὔτε ἐν
+τῇ ψυχῇ κέντρον ὑπεῖναι χρή, ὅπου καὶ τὴν τῶν μελιττῶν ὁρῶμεν βασιλεύουσαν
+καθαρὰν [90] ὑπὸ τῆς φύσεως πλήκτρου γενομένην. ἀλλ᾽ οὐκ εἰς μελίττας
+βλεπτέον, εἰς αὐτὸν δὲ οἶμαι τῶν θεῶν τὸν βασιλέα οὗπερ εἶναι χρὴ τὸν
+ἀληθῶς ἄρχοντα προφήτην καὶ ὑπηρέτην. οὐκοῦν ὅσα μὲν ἀγαθὰ γέγονε παντελῶς
+τῆς ἐναντίας ἄμικτα φύσεως καὶ ἐπ᾽ ὠφελείᾳ κοινῇ τῶν ἀνθρώπων καὶ τοῦ
+παντὸς κόσμου, τούτων δὲ αὐτὸς ἦν τε καὶ ἔστι δημιουργός· τὰ κακὰ δὲ οὔτ᾽
+ἐγέννησεν οὔτ᾽ ἐπέταξεν εἶναι, ἀλλ᾽ αὐτὰ μὲν ἐφυγάδευσεν ἐξ οὐρανοῦ, [B]
+περὶ δὲ τὴν γῆν στρεφόμενα καὶ τὴν ἐκεῖθεν ἀποικίαν σταλεῖσαν τῶν ψυχῶν
+διαλαβόμενα κρίνειν ἐπέταξε καὶ διακαθαίρειν τοῖς αὑτοῦ παισὶ καὶ
+ἐγγόνοις. τούτων δὲ οἱ μέν εἰσι σωτῆρες καὶ ἐπίκουροι τῆς ἀνθρωπίνης
+φύσεως, ἄλλοι δὲ ἀπαραίτητοι κριταί, τῶν ἀδικημάτων ὀξεῖαν καὶ δεινὴν
+ἐπάγοντες δίκην ζῶσί τε ἀνθρώποις καὶ ἀπολυθεῖσι τῶν σωμάτων, οἱ δὲ ὥσπερ
+δήμιοι [C] τιμωροί τινες καὶ ἀποπληρωταὶ τῶν δικασθέντων, ἕτερον τῶν
+φαύλων καὶ ἀνοήτων δαιμόνων τὸ φῦλον· ἃ δὴ μιμητέον τῷ γενναίῳ καὶ
+θεοφιλεῖ, καὶ μεταδοτέον πολλοῖς μὲν τῆς ἑαυτοῦ ἀρετῆς(433) διὰ φιλίας ἐς
+ταύτην τὴν κοινωνίαν προσληφθεῖσιν.(434) ἀρχὰς δὲ ἐπιτρεπτέον οἰκείας
+ἑκάστου τῇ φύσει καὶ προαιρέσει, τῷ μὲν ἀνδρώδει καὶ τολμηρῷ καὶ
+μεγαλοθύμῳ μετὰ ξυνέσεως στρατιωτικάς, ἵν᾽ εἰς δέον ἔχῃ τῷ θυμῷ χρῆσθαι
+καὶ τῇ ῥώμῃ, τῷ δικαίῳ δὲ καὶ πρᾴῳ καὶ [D] φιλανθρώπῳ καὶ πρὸς οἶκτον
+εὐχερῶς ἐπικλωμένῳ τῶν πολιτικῶν τὰς ἀμφὶ τὰ συναλλάγματα, βοηθείας τοῖς
+ἀσθενεστέροις καὶ ἁπλουστέροις μηχανώμενον καὶ πένησι πρὸς τοὺς ἰσχυροὺς
+καὶ ἀπατεῶνας καὶ πανούργους καὶ ἐπαιρομένους τοῖς χρήμασιν ἐς τὸ
+βιάζεσθαι καὶ ὑπερορᾶν τῆς δίκης, τῷ δὲ ἐξ ἀμφοῖν κεκραμένῳ μείζονα
+ἐν(435) τῇ πόλει τιμὴν καὶ δύναμιν περιθετέον, καὶ αὐτῷ τὰς ὑπὲρ τῶν
+ἁμαρτημάτων κρίσεις, [91] οἷς ἕπεται τιμωρία καὶ κόλασις ἔνδικος ἐπ᾽
+ὠφελείᾳ τῶν ἀδικουμένων ἐπιτρέπων(436) ὀρθῶς ἂν καὶ ἐμφρόνως λογίζοιτο.
+κρίνας γὰρ ὁ τοιοῦτος ἀδεκάστως ἅμα τοῖς συνέδροις παραδώσει τῷ δημίῳ τὰ
+γνωσθέντα ἐπιτελεῖν, οὔτε διὰ θυμοῦ μέγεθος οὔτε διὰ μαλακίαν ψυχῆς
+ἁμαρτάνων τοῦ φύσει διακαίου. κινδυνεύει δὲ ὁ κράτιστος ἐν πόλει τοιοῦτός
+τις εἶναι, [B] τὰ μὲν ἐν ἀμφοτέροις ἔχων ἀγαθά, τὰς δὲ οἷον κῆρας ἐκ τοῦ
+πλεονάζοντος ἐν ἑκάστῳ τῶν ἔμπροσθεν εἰρημένων ἐκφεύγων. ἐφορῶν δὲ αὐτὸς
+ἅπαντα καὶ κατευθύνων καὶ ἄρχων ἀρχόντων τοὺς μὲν ἐπὶ τῶν μεγίστων ἔργων
+καὶ διοικήσεων τεταγμένους καὶ αὐτῷ τῆς ὑπὲρ ἁπάντων βουλῆς κοινωνοῦντας
+ἀγαθούς τε εἶναι καὶ ὅ,τι μάλιστα αὑτοῦ παραπλησίους εὔξεται γενέσθαι.
+αἱρήσεται δὲ οὐχ ἁπλῶς οὐδὲ ὡς ἔτυχεν, οὐδ᾽ ἐθελήσει φαυλότερος εἶναι
+κριτὴς τῶν λιθογνωμόνων [C] καὶ τῶν βασανιζόντων τὸ χρυσίον ἢ τὴν
+πορφύραν. τούτοις γὰρ οὐ μία ὁδὸς ἐπὶ τὴν ἐξέτασιν ἀπόχρη, ἀλλὰ συνιέντες
+οἶμαι τῶν πανουργεῖν ἐθελόντων ποικίλην καὶ πολύτροπον τὴν μοχθηρίαν καὶ
+τὰ ἐπιτεχνήματα εἰς δύναμιν ἅπασιν ἀντετάξαντο, καὶ ἀντέστησαν ἐλέγχους
+τοὺς ἐκ τῆς τέχνης. ὃ δὴ καὶ αὐτὸς περὶ τῆς κακίας ὑπολαμβάνων, ὡς ἐστὶ
+ποικίλη καὶ ἀπατηλὴ καὶ τοῦτό ἐστι χαλεπώτατον τῶν ἐκείνης ἔργων, [D] ὅτι
+δὴ ψεύδεται πολλάκις ἀρετὴν ὑποδυομένη καὶ ἐξαπατᾷ τοὺς οὐ δυναμένους
+ὀξύτερον ὁρᾶν ἢ καὶ ἀποκάμνοντας τῷ μήκει τοῦ χρόνου πρὸς τὴν ἐξέτασιν, τὸ
+παθεῖν τι τοιοῦτον ὀρθῶς φυλάξεται. ἑλόμενος δὲ ἅπαξ καὶ περὶ αὑτὸν τοὺς
+ἀρίστους ἔχων τούτοις ἐπιτρέψει τὴν τῶν ἐλασσόνων ἀρχόντων αἵρεσιν.
+
+(But there are two kinds of error, for in one type of sinner may dimly be
+discerned a hope of improvement, nor do they wholly reject a cure, while
+the vices of others are incurable. And for the latter the laws have
+contrived the penalty of death as a release from evil, and this not only
+for the benefit of the criminal, but quite as much in the interest of
+others. Accordingly there must needs be two kinds of trials. For when men
+are not incurable the king will hold it to be his duty to investigate and
+to cure. But with the others he will firmly refuse to interfere, and will
+never willingly have anything to do with a trial when death is the penalty
+that has been ordained by the laws for the guilty. However, in making laws
+for such offences, he will do away with violence and harshness and cruelty
+of punishment, and will elect by lot, to judge them, a court of staid and
+sober men who throughout their lives have admitted the most rigid scrutiny
+of their own virtue, men who will not rashly, or led by some wholly
+irrational impulse, after deliberating for only a small part of the day,
+or it may be without even debating, cast the black voting‐tablet in the
+case of a fellow‐citizen. But in his own hand no sword should lie ready to
+slay a citizen, even though he has committed the blackest crimes, nor
+should a sting lurk in his soul, considering that, as we see, nature has
+made even the queen‐bee free from a sting. However it is not to bees that
+we must look for our analogy, but in my opinion to the king of the gods
+himself, whose prophet and vice‐regent the genuine ruler ought to be. For
+wherever good exists wholly untainted by its opposite, and for the benefit
+of mankind in common and the whole universe, of this good God was and is
+the only creator. But evil he neither created nor ordered to be,(437) but
+he banished it from heaven, and as it moves upon earth and has chosen for
+its abode our souls, that colony which was sent down from heaven, he has
+enjoined on his sons and descendants to judge and cleanse men from it. Now
+of these some are the friends and protectors of the human race, but others
+are inexorable judges who inflict on men harsh and terrible punishment for
+their misdeeds, both while they are alive and after they are set free from
+their bodies, and others again are as it were executioners and avengers
+who carry out the sentence, a different race of inferior and unintelligent
+demons. Now the king who is good and a favourite of the gods must imitate
+this example, and share his own excellence with many of his subjects,
+whom, because of his regard for them, he admits into this partnership; and
+he must entrust them with offices suited to the character and principles
+of each; military command for him who is brave and daring and high‐
+spirited, but discreet as well, so that when he has need he may use his
+spirit and energy; and for him who is just and kind and humane and easily
+prone to pity, that office in the service of the state that relates to
+contracts, devising this means of protection for the weaker and more
+simple citizens and for the poor against the powerful, fraudulent and
+wicked and those who are so buoyed up by their riches that they try to
+violate and despise justice; but to the man who combines both these
+temperaments he must assign still greater honour and power in the state,
+and if he entrust to him the trials of offences for which are enacted just
+pains and penalties with a view to recompensing the injured, that would be
+a fair and wise measure. For a man of this sort, together with his
+colleagues, will give an impartial decision, and then hand over to the
+public official the carrying out of the verdict, nor will he through
+excess of anger or tender‐heartedness fall short of what is essentially
+just. Now the ruler in our state will be somewhat like this, possessing
+only what is good in both those qualities, and in every quality that I
+mentioned earlier avoiding a fatal excess.(438) And though he will in
+person oversee and direct and govern the whole, he will see to it that
+those of his officials who are in charge of the most important works and
+management and who share his councils for the general good, are virtuous
+men and as far as possible like himself. And he will choose them, not
+carelessly or at random, nor will he consent to be a less rigorous judge
+than a lapidary or one who tests gold plate or purple dye. For such men
+are not satisfied with one method of testing, but since they know, I
+suppose, that the wickedness and devices of those who are trying to cheat
+them are various and manifold, they try to meet all these as far as
+possible, and they oppose to them the tests derived from their art. So too
+our ruler apprehends that evil changes its face and is apt to deceive, and
+that the cruellest thing that it does is that it often takes men in by
+putting on the garb of virtue, and hoodwinks those who are not keen
+sighted enough, or who in course of time grow weary of the length of the
+investigation, and therefore he will rightly be on his guard against any
+such deception. But when once he has chosen them, and has about him the
+worthiest men, he will entrust to them the choice of the minor officials.)
+
+Νόμων μὲν δὴ πέρι καὶ ἀρχόντων τοιάδε γινώσκει. τοῦ πλήθους δὲ τὸ μὲν ἐν
+τοῖς ἄστεσιν οὔτε ἀργὸν οὔτε αὔθαδες ἀνέξεται εἶναι οὔτε μὴν ἐνδεὲς τῶν
+ἀναγκαίων· [92] τὸ δὲ ἐν τοῖς ἀγροῖς τῶν γεωργῶν φῦλον ἀροῦντες καὶ
+φυτεύοντες τροφὴν ἀποίσουσι τοῖς φύλαξι καὶ ἐπικούροις σφῶν, μισθὸν καὶ
+ἐσθῆτα τὴν ἀναγκαίαν. οἰκοδομήματα δὲ Ἀσσύρια καὶ πολυτελεῖς καὶ δαπανηρὰς
+λειτουργίας χαίρειν ἐάσαντες ἐν εἰρήνῃ πολλῇ τῶν τε ἔξωθεν πολεμίων καὶ
+τῶν οἴκοθεν καταβιώσονται, ἀγαπῶντες μὲν τὸν αἴτιον τῶν παρόντων σφίσι
+καθάπερ ἀγαθὸν δαίμονα, [B] ὑμνοῦντες δὲ ἐπ᾽ αὐτῷ τὸν θεὸν καὶ
+ἐπευχόμενοι, οὔτι πλαστῶς οὐδὲ ἀπὸ γλώττης, ἔνδοθεν δὲ ἀπ᾽ αὐτῆς τῆς ψυχῆς
+αἰτοῦσιν αὐτῷ τὰ ἀγαθά. φθάνουσι δὲ οἱ θεοὶ τὰς εὐχάς, καὶ αὐτῷ πρότερον
+τὰ θεῖα δόντες οὐτὲ τῶν ἀνθρωπίνων ἐστέρησαν. εἰ δὲ τὸ χρεὼν βιάζοιτο κακῷ
+τῷ περιπεσεῖν, τούτων δὴ τῶν θρυλουμένων ἀνηκέστων, χορευτήν τε αὑτῶν
+ἐποιήσαντο καὶ συνέστιον, [C] καὶ αὐτῷ κλέος καθ᾽ ἅπαντας ἤγειραν
+ἀνθρώπους. ταῦτα ἐγὼ τῶν σοφῶν ἀκούω πολλάκις, καί με ὁ λόγος ἰσχυρῶς
+πείθει. οὐκοῦν καὶ ἐς ὑμᾶς αὐτὸν διεξῆλθον, μακρότερα μὲν τυχὸν ἴσως τοῦ
+καιροῦ φθεγγόμενος, ἐλάττονα δὲ οἶμαι τῆς ὑποθέσεως· καὶ ὅτῳ γέγονε τῶν
+τοιούτων λόγων ἐπακούειν ἐν φροντίδι, οὗτος ὅτι μὴ ψεύδομαι σαφῶς
+ἐπίσταται. ἑτέρα δέ ἐστιν αἰτία τοῦ μήκους τῆς μὲν εἰρημένης ἧττον
+ἀναγκαία, [D] προσεχεστέρα δὲ οἶμαι τῷ παρόντι λόγῳ· τυχὸν δὲ οὐδὲ ταύτης
+ἀγηκόους ὑμᾶς εἶναι χρή.
+
+(Such is his policy with regard to the laws and magistrates. As for the
+common people, those who live in the towns he will not allow to be idle or
+impudent, but neither will he permit them to be without the necessaries of
+life. And the farming class who live in the country, ploughing and sowing
+to furnish food for their protectors and guardians, will receive in return
+payment in money, and the clothes that they need. But as for Assyrian
+palaces and costly and extravagant public services, they will have nothing
+to do with them, and will end their lives in the utmost peace as regards
+enemies at home and abroad, and will adore the cause of their good fortune
+as though he were a kindly deity, and praise God for him when they pray,
+not hypocritically or with the lips only, but invoking blessings on him
+from the bottom of their hearts. But the gods do not wait for their
+prayers, and unasked they give him celestial rewards, but they do not let
+him lack human blessings either; and if fate should compel him to fall
+into any misfortune, I mean one of those incurable calamities that people
+are always talking about, then the gods make him their follower and
+associate, and exalt his fame among all mankind. All this I have often
+heard from the wise, and in their account of it I have the firmest faith.
+And so I have repeated it to you, perhaps making a longer speech than the
+occasion called for, but too short in my opinion for the theme. And he to
+whom it has been given to hear such arguments and reflect on them, knows
+well that I speak the truth. But there is another reason for the length of
+my speech, less forcible, but I think more akin to the present argument.
+And perhaps you ought not to miss hearing this also.)
+
+Πρῶτον μὲν οὖν ὑπομνησθῶμεν μικρὰ τῶν ἔμπροσθεν, ὁπότε τῆς ὑπὲρ τούτων
+διηγήσεως ἀπεπαυόμεθα. ἔφαμέν που χρῆναι τοὺς σπουδαίους τῶν ἀληθινῶν
+ἐπαίνων ἀκροατὰς οὐκ εἰς ταῦτα ὁρᾶν, ὧν ἡ τύχη καὶ τοῖς μοχθηροῖς πολλάκις
+μεταδίδωσιν, εἰς δὲ τὰς ἕξεις καὶ τὴν ἀρετήν, ἧς μόνοις μέτεστι τοῖς
+ἀγαθοῖς ἀνδράσι καὶ φύσει σπουδαίοις. [93] εἶτα ἐντεῦθεν ἑλόντες(439) τοὺς
+ἑξῆς ἐπεραίνομεν λόγους, ὡς πρὸς(440) κανόνα τινὰ καὶ στάθμην
+ἀπευθύνοντες, ᾗ τοὺς τῶν ἀγαθῶν ἀνδρῶν καὶ βασιλέων ἐπαίνους ἐναρμόττειν
+ἐχρῆν. καὶ ὅτῳ μὲν ἀληθὴς καὶ ἀπαράλλακτος ἁρμονία πρὸς τοῦτο γέγονε τὸ
+ἀρχέτυπον, ὄλβιος μὲν αὐτὸς καὶ ὄντως εὐδαίμων, εὐτυχεῖς δὲ οἱ
+μεταλαβάντες τῆς τοιαύτης ἀρχῆς· ὅστις δὲ ἐγγὺς ἀφίκετο, τῶν [B] πλέον
+ἀπολειφθέντων ἀμείνων καὶ εὐτυχέστερος· οἱ δὲ ἀπολειφθέντες παντελῶς ἢ καὶ
+τὴν ἐναντίαν τραπόμενοι δυστυχεῖς καὶ ἀνόντοι καὶ μοχθηροί, αὑτοῖς τε καὶ
+ἄλλοις τῶν μεγίστων αἴτιοι συμφορῶν.
+
+(In the first place, then, let me remind you briefly of what I said
+before, when I broke off my discourse for the sake of this digression.
+What I said was that, when serious‐minded people listen to sincere
+panegyrics, they ought not to look to those things of which fortune often
+grants a share even to the wicked, but to the character of the man and his
+virtues, which belong only to those who are good and by nature estimable;
+and, taking up my tale at that point, I pursued the arguments that
+followed, guiding myself as it were by the rule and measure to which one
+ought to adjust the eulogies of good men and good kings. And when one of
+them harmonises exactly and without variation with this model, he is
+himself happy and truly fortunate, and happy are those who have a share in
+such a government as his. And he who comes near to being like him is
+better and more fortunate than those who fall further short of him. But
+those who fail altogether to resemble him, or who follow an opposite
+course, are ill‐fated, senseless and wicked, and cause the greatest
+disasters to themselves and others.)
+
+Εἰ δὴ οὖν καὶ ὑμῖν ταῦτῃ πῃ ξυνδοκεῖ, ὥρα ἐπεξιέναι τοῖς ἔργοις, ἂ
+τεθαυμάκαμεν. καὶ ὅπως μή τις ὑπολάβῃ τὸν λόγον καθ᾽ αὑτὸν ἰόντα, καθάπερ
+ἵππον ἀνταγωνιστοῦ στερόμενον ἐν τοῖς δρόμοις, κρατεῖν καὶ ἀποφέρειν τὰ
+νικητήρια, πειράσομαι, πῇ ποτε διαφέρετον ἀλλήλων ὅ τε ἡμέτερος [C] καὶ ὁ
+τῶν σοφῶν ῥητόρων ἔπαινος, δεῖξαι. οὐκοῦν οἱ μὲν τὸ προγόνων γενέσθαι
+δυναστῶν καὶ βασιλέων θαυμάζουσι μάλα, ὀλβίων καὶ εὐδαιμόνων μακαρίους
+ὑπολαμβάνοντες τοὺς ἐκγόνους· τὸ δὲ ἐπὶ τούτοις οὔτε ἐνενόησαν οὔτε
+ἐσκέψαντο, τίνα τρόπον διατελοῦσιν τοῖς ἀγαθοῖς(441) χρώμενοι. καίτοι γε
+τοῦτο ἦν τῆς εὐτυχίας ἐκείνης τὸ κεφάλαιον καὶ σχεδὸν ἁπάντων τῶν ἐκτὸς
+ἀγαθῶν· εἰ μή τις καὶ πρὸς τοὔνομα δυσχεραίνει, [D] τὴν κτῆσιν ὑπὸ τῆς
+ἔμφρονος χρήσεως ἀγαθὴν καὶ φαύλην ὑπὸ τῆς ἐναντίας γίγνεσθαι συμβαίνειν·
+ὥστε οὐ μέγα, καθάπερ οἴονται, τὸ βασιλέως πλουσίου καὶ πολυχρύσου
+γενέσθαι, μέγα δὲ ἀληθῶς τὸ τὴν ἀρετὴν τὴν πατρῴαν ὑπερβαλλόμενον ἄμεμπτον
+αὑτὸν τοῖς γειναμένοις παρασχεῖν εἰς ἅπαν.
+
+(And now if you are in any way of my opinion, it is time to proceed to
+those achievements that we have so admired. And lest any should think that
+my argument is running alone, like a horse in a race that has lost its
+competitor and for that reason wins and carries off the prizes, I will try
+to show in what way my encomium differs from that of clever rhetoricians.
+For they greatly admire the fact that a man is born of ancestors who had
+power or were kings, since they hold that the sons of the prosperous and
+fortunate are themselves blest. But the question that next arises they
+neither think of nor investigate, I mean how they employed their
+advantages throughout their lives. And yet, after all, this is the chief
+cause of that happiness, and of almost all external goods. Unless indeed
+someone objects to this statement that it is only by wise use of it that
+property becomes a good, and that it is harmful when the opposite use is
+made. So that it is not a great thing, as they think, to be descended from
+a king who was wealthy and “rich in gold,” but it is truly great, while
+surpassing the virtue of one’s ancestors, to behave to one’s parents in a
+manner beyond reproach in all respects.)
+
+Βούλεσθε οὖν εἰ τοῦτο ὑπάρχει βασελεῖ καταμαθεῖν; παρέξομαι δὲ ὑμῖν ἐγὼ
+μαρτυρίαν πιστὴν, [94] καί με οὐχ αἱρήσετε ψευδομαρτυρίων,(442) εὖ οἶδα·
+ὑπομνήσω γὰρ ὑμᾶς(443) ὧν ἴστε· τυχὸν δὲ καὶ ἤδη τοῦ λεγομένου ξυνίετε, εἴ
+τε οὔπω δῆλον, αὐτίκα μάλα ξυνήσετε ἐννοήσαντες πρῶτον μὲν ὡς αὐτὸν ὁ
+πατὴρ ἠγάπα διαφερόντως, οὔτι πρᾷος ὢν λίαν τοῖς ἐκγόνοις οὐδὲ τῇ φύσει
+πλέον ἢ τῷ τρόπῳ διδούς, ἡττώμενος δὲ οἶμαι τῆς θεραπείας καὶ οὐκ ἔχων,
+[B] ὄτι μέμφοιτο, δῆλος ἦν εὔνους ὤν. καὶ αὐτοῦ σημεῖον τῆς γνώμης, πρῶτον
+μὲν ὅτι Κωνσταντίῳ ταύτην ἐξεῖλε τὴν μοῖραν, ἣν αὑτῷ πρότερον προσήκειν
+ἔχειν ὑπέλαβεν, εἶθ᾽ ὅτι τελευτῶν τὸν βίον, τὸν πρεσβύτατον καὶ τὸν
+νεώτατον ἀφεὶς σχολὴν ἄγοντας, τοῦτον δὴ ἄσχολον ἐκάλει καὶ ἐπέτρεπε τὰ
+περὶ τὴν ἀρχὴν ξύμπαντα. γενόμενος δὲ ἐγκρατὴς ἁπάντων οὕτω τοῖς ἀδελφοῖς
+δικαίως ἅμα καὶ σωφρόνως προσηνέχθη, ὥστε οἱ μὲν οὔτε κληθέντες οὔτε
+ἀφικόμενοι πρὸς [C] ἀλλήλους ἐστασίαζον καὶ διεμάχοντο, τούτῳ δὲ
+ἐχαλέπαινον οὐδὲν οὐδὲ ἐμέμφοντο. ἐπεὶ δὲ αὐτῶν ἡ στάσις τέλος εἶχεν οὐκ
+εὐτυχές, ἐξὸν μεταποιεῖσθαι πλειόνων, ἑκὼν ἀφῆκε, τῆς αὐτῆς ἀρετῆς
+ὑπολαμβάνων πολλά τε ἔθνη καὶ ὀλίγα δεῖσθαι, περικεῖσθαι δέ, οἶμαι,
+φροντίδας μείζονας ὅτῳ πλειόνων ἀνάνκη τημελεῖν καὶ(444) κήδεσθαι. οὐ γὰρ
+δὴ τρυφῆς ὑπολαμβάνει τὴν βασιλείαν εἶναι παρασκευὴν οὐδέ, ὥσπερ ἐπὶ τῶν
+χρημάτων εἰς πότους [D] καὶ ἡδονὰς οἱ καταχρώμενοι μειζόνων εὐπορίαν
+προσόδων ἐπινοοῦσιν, οὕτω χρῆναι τὸν βασιλέα παρασκευάζεσθαι, οὐδὲ
+ἀναιρεῖσθαι πόλεμον, ὅ,τι μὴ τῶν ἀρχομένων τῆς ὠφελείας ἕνεκα. οὐκοῦν
+ἐκείνῳ μὲν ἔχειν τὸ πλέον ξυγχωρῶν, αὐτὸς δὲ μετὰ ἀρετῆς ἔλαττον ἔχων τῷ
+κρατίστῳ πλεονεκτεῖν ὑπέλαβε. καὶ ὅτι μὴ δέει [95] μᾶλλον τῆς ἐκείνου
+παρασκευῆς τὴν ἡσυχίαν ἠγάπα, τεκμήριον ὑμῖν ἐμφανὲς ἔστω ὁ μετὰ ταῦτα
+ξυμπεσὼν πόλεμος. ἐχρήσατο γοῦν πρὸς τὰς ἐκείνου δυνάμεις ὑπὲρ αὐτοῦ τοῖς
+ὅπλοις ὕστερον. πάλιν δὲ ἐνταῦθα ἐκεῖνοι μέν που τὸ νικᾶν τεθαυμάκασιν·
+ἐγὼ δὲ πολὺ πλέον τὸ ξὺν δίκῃ μὲν ἀνελέσθαι τὸν πόλεμον, διενεγκεῖν δὲ
+ἀνδρείως καὶ μάλα ἐμπείρως, ἐπιθείσης δὲ τὸ τέλος τῆς τύχης δεξιὸν
+χρήσασθαι τῇ νίκῃ σωφρόνως καὶ βασιλικῶς, καὶ ὅλως ἄξιον τοῦ κρατεῖν
+φανῆναι.
+
+(Do you wish to learn whether this is true of the Emperor? I will offer
+you trustworthy evidence, and I know well that you will not convict me of
+false witness. For I shall but remind you of what you know already. And
+perhaps you understand even now what I mean, but if it is not yet evident
+you very soon will, when you call to mind that the Emperor’s father loved
+him more than the others, though he was by no means over‐indulgent to his
+children, for it was character that he favoured rather than the ties of
+blood; but he was, I suppose, won over by the Emperor’s dutiful service to
+him, and as he had nothing to reproach him with, he made his affection for
+him evident. And a proof of his feeling is, first, that he chose for
+Constantius that portion of the empire which he had formerly thought best
+suited to himself, and, secondly, that when he was at the point of death
+he passed over his eldest(445) and youngest(446) sons, though they were at
+leisure, and summoned Constantius, who was not at leisure, and entrusted
+him with the whole government. And when he had become master of the whole,
+he behaved to his brothers at once so justly and with such moderation,
+that, while they who had neither been summoned nor had come of themselves
+quarrelled and fought with one another, they showed no resentment against
+Constantius, nor ever reproached him. And when their feud reached its
+fatal issue(447), though he might have laid claim to a greater share of
+empire, he renounced it of his own free will, because he thought that many
+nations or few called for the exercise of the same virtues, and also,
+perhaps, that the more a man has to look after and care for the greater
+are the anxieties beset him. For he does not think that the imperial power
+is a means of procuring luxury, nor that, as certain men who have wealth
+and misapply it for drink and other pleasures set their hearts on lavish
+and ever‐increasing revenues, this ought to be an emperor’s policy, nor
+that he ought ever to embark on a war except only for the benefit of his
+subjects. And so he allowed his brother(448) to have the lion’s share, and
+thought that if he himself possessed the smaller share with honour, he had
+the advantage in what was most worth having. And that it was not rather
+from fear of his brother’s resources that he preferred peace, you may
+consider clearly proved by the war that broke out later. For he had
+recourse to arms later on against his brother’s forces, but it was to
+avenge him(449). And here again there are perhaps some who have admired
+him merely for having won the victory. But I admire far more the fact that
+it was with justice that he undertook the war, and that he carried it
+through with great courage and skill, and, when fortune gave him a
+favourable issue, used his victory with moderation and in imperial
+fashion, and showed himself entirely worthy to overcome.)
+
+[B] Βούλεσθε οὖν καὶ τούτων ὑμῖν ὥσπερ ἐν τοῖς δικαστηρίοις ὀνομαστὶ
+καλῶμεν τοὺς μάρτυρας; καὶ ὅτι μὲν οὐδείς πω πόλεμος συνέστη πρότερον οὐδὲ
+ἐπὶ τὴν Τροίαν τοῖς Ἕλλησιν οὐδὲ ἐπὶ τοὺς Πέρσας Μακεδόσιν, οἵπερ δὴ
+δοκοῦσιν ἐν δίκῃ γενέσθαι, τοσαύτην ἔχων ὑπόθεσιν, καὶ παιδί που δῆλον,
+τοῖς μέν γε λίαν ἀρχαίων ἀδικημάτων τιμωρίας σφόδρα νεαρᾶς(450) οὔτ᾽ εἰς
+παῖδας οὔτε εἰς ἐγγόνους γενομένης, ἀλλὰ εἰς τὸν ἀφελόμενον καὶ
+ἀποστερήσαντα [C] τὴν ἀρχὴν τοὺς τῶν ἀδικησάντων ἀπογόνους· Ἀγαμέμνων δὲ
+ὥρμητο
+
+(Now do you wish that, as though I were in a law‐court, I should summon
+before you by name witnesses of this also? But it is plain even to a child
+that no war ever yet arose that had so good an excuse, not even of the
+Greeks against Troy or of the Macedonians(451) against the Persians,
+though these wars, at any rate, are thought to have been justified, since
+the latter was to exact vengeance in more recent times for very ancient
+offences, and that not on sons or grandsons, but on him(452) who had
+robbed and deprived of their sovereignty the descendants of those very
+offenders. And Agamemnon set forth)
+
+
+    τίσασθαι Ἑλένης ὁρμήματά τε στοναχάς τε,
+
+    (“To avenge the strivings and groans of Helen,”(453))
+
+
+καὶ ἐπὶ τοὺς Τρῶας ἐστράτευε γυναῖκα μίαν ἐκδικεῖν ἐθέλων. τῷ δὲ ἔτι μὲν
+ἦν νεαρὰ τὰ ἀδικήματα, ἦρχε δὲ οὐ κατὰ Δαρεῖον οὐδὲ Πρίαμον ἀνὴρ εὐγενὴς
+καὶ τυχὸν δι᾽ ἀρετὴν ἢ κατὰ γένος προσηκούσης αὐτῷ τῆς βασιλείας ἀξιωθείς,
+ἀλλὰ ἀναιδὴς καὶ τραχὺς βάρβαρος τῶν ἑαλωκότων οὐ πρὸ πολλοῦ. [D] καὶ ὅσα
+μὲν ἔπραξε καὶ ὅπως ἦρχεν, οὔτε ἡδύ μοι λέγειν οὔτε ἐν καιρῷ· ἐν δίκῃ δὲ
+ὅτι πρὸς αὐτὸν ἐπολέμησεν, ἀκηκόατε. τῆς δὲ ἐμπειρίας καὶ τῆς ἀνδρείας
+ἱκανὰ μὲν τὰ πρόσθεν ῥηθέντα σημεῖα, πιστότερα δέ, οἶμαι, τὰ ἔργα τῶν
+λόγων. τὰ δὲ ἐπὶ τῇ νίκῃ γενόμενα καὶ ὅπως ξίφους μὲν οὐδὲν ἐδέησεν ἔτι,
+οὐδ᾽ εἴ τις ἀδικημάτων μειζόνων εἶχεν ὑποψίαν, [96] οὐδὲ εἴ τῳ πρὸς τὸν
+τύραννον οἰκειοτέρα γέγονε φιλία, οὐδὲ μὴν εἴ τις ἐκείνῳ χαριζόμενος
+φέρειν τε ἠξίου κηρύκιον καὶ ἐλοιδορεῖτο βασιλεῖ, τῆς προπετείας ἀπέτισε
+δίκην, ὅ,τι μὴ τἆλλα μοχθηρὸς ἦν, ἐννοήσατε δὴ πρὸς φιλίου Διός. ποταπὸν
+δὲ χρῆμα λοιδορία; ὡς θυμοδακὲς ἀληθῶς καὶ ἀμύττον ψυχὴν μᾶλλον ἢ σίδηρος
+χρῶτα; οὐκοῦν καὶ τὸν Ὀδυσσέα παρώξυνεν εἰς δύναμιν ἀμύνασθαι λόγῳ τε καὶ
+ἔργῳ· διηνέχθη γοῦν ὑπὲρ τούτου πρὸς τὸν ξενοδόκον αὐτὸς ὢν ἀλήτης καὶ
+ξένος, καὶ ταῦτα εἰδώς, ὅτι
+
+(for it was because he desired to avenge one woman that he went to war
+with the Trojans. But the wrongs done to Constantius were still fresh, and
+he(454) who was in power was not, like Darius or Priam, a man of royal
+birth who, it may be, laid claim to an empire that belonged to him by
+reason of his birth or his family, but a shameless and savage barbarian
+who not long before had been among the captives of war.(455) But all that
+he did and how he governed is neither agreeable for me to tell nor would
+it be well‐timed. And that the Emperor was justified in making war on him
+you have heard, and of his skill and courage what I said earlier is proof
+enough, but deeds are, I think, more convincing than words. But what
+happened after the victory, and how he no longer made use of the sword,
+not even against those who were under suspicion of serious crimes, or who
+had been familiar friends of the usurper, nay not even against anyone who,
+to curry favour with the latter, had stooped to win a tale‐bearer’s fee by
+slandering the Emperor, consider, in the name of Zeus the god of
+friendship, that not even these paid the penalty of their audacity, except
+when they were guilty of other crimes. And yet what a terrible thing is
+slander! How truly does it devour the heart and wound the soul as iron
+cannot wound the body! This it was that goaded Odysseus to defend himself
+by word and deed. At any rate it was for this reason that he quarrelled
+with his host(456) when he was himself a wanderer and a guest, and though
+he knew that)
+
+
+    Ἄφρων ... καὶ οὐτιδανὸς πέλει ἀνήρ,
+    Ὅστις ξεινοδόκῳ ἔριδα προφέρῃσι βαρεῖαν,
+
+    (“Foolish and of nothing worth is that man who provokes a violent
+    quarrel with his host.”(457))
+
+
+καὶ Ἀλέξανδρον τὸν Φιλίππου καὶ Ἀχιλλέα τὸν Θέτιδος(458) καὶ ἄλλους δὲ
+τινας οὐ φαύλος οὐδὲ ἀγεννεῖς ἀνθρώπους. [C] μόνῳ δὲ ὑπῆρχεν, οἶμαι,
+Σωκράτει καὶ σπανίοις τισὶν ἐκείνου ζηλωταῖς, εὐδαίμοσιν ἀληθῶς καὶ
+μακαρίοις γενομένοις, τὸν ἔσχατον ἀποδύσασθαι χιτῶνα τῆς φιλοτιμίας.
+φιλότιμον γὰρ δεινῶς τὸ πάθος, καὶ ἔοικεν ἐμφύεσθαι διὰ τοῦτο μᾶλλον ταῖς
+γενναίαις ψυχαῖς· ἄχθονται γὰρ ὡς ἐναντιωτάτῳ σφίσι λοιδορίᾳ, [D] καὶ τοὺς
+ἀπορρίπτοντας ἐς αὐτοὺς τοιαῦτα ῥήματα μισοῦσι μᾶλλον ἢ τοὺς ἐπάγοντας τὸν
+σίδηρον καὶ ἐπιβουλεύοντας φόνον, διαφόρους τε αὑτοῖς ὑπολαμβάνουσι φύσει
+καὶ οὐ νόμῳ, εἴ γε οἱ μὲν ἐπαίνου καὶ τιμῆς ἐρῶσιν, οἱ δὲ οὐ τούτων μόνον
+ἀφαιροῦνται, ἀλλὰ καὶ ἐπ᾽ αὐτοῖς μηχανῶνται βλασφημίας ψευδεῖς. τούτου καὶ
+Ἡρακλέα φασὶ καὶ ἄλλους δέ τινας ἀκράτορας τοῦ πάθους γενέσθαι. ἐγὼ δὲ
+οὔτε περὶ ἐκείνων τῷ λόγῳ πείθομαι, καὶ βασιλέα τεθέαμαι σφόδρα ἐγκρατῶς
+τὴν λοιδορίαν ἀποτρεψάμενον,(459) [97] οὔτι φαυλότερον ἔργον, ὡς ἐγὼ
+κρίνω, τοῦ Τροίαν ἑλεῖν καὶ φάλαγγα γενναίαν τρέψασθαι. εἰ δὲ ἀπιστεῖ τις
+καὶ οὐ μέγα οἴεται οὐδὲ ἄξιον έπαίνων τοσούτων, ἐς αὑτὸν ἀφορῶν, ὅταν ἔν
+τινι τοιαύτῃ ξυμφορᾷ γένηται, κρινέτω, καὶ αὐτῷ οὐ σφόδρα ληρεῖν δόξομεν,
+ὡς ἐγὼ πείθομαι.
+
+(And so it was with Alexander, Philip’s son, and Achilles, son of Thetis,
+and others who were not worthless or ignoble men. But only to Socrates, I
+think, and a few others who emulated him, men who were truly fortunate and
+happy, was it given to put off the last garment that man discards—the love
+of glory.(460) For resentment of calumny is due to the passion for glory,
+and for this reason it is implanted most deeply in the noblest souls. For
+they resent it as their deadliest foe, and those who hurl at them
+slanderous language they hate more than men who attack them with the sword
+or plot their destruction; and they regard them as differing from
+themselves, not merely in their acquired habits, but in their essential
+nature, seeing that they love praise and honour, and the slanderer not
+only robs them of these, but also manufactures false accusations against
+them. They say that even Heracles and certain other heroes were swayed by
+these emotions. But for my part I do not believe this account of them, and
+as for the Emperor I have seen him repelling calumny with great self‐
+restraint, which in my judgment is no slighter achievement than “to take
+Troy”(461) or rout a powerful phalanx. And if anyone does not believe me,
+and thinks it no great achievement nor worth all these praises, let him
+observe himself when a misfortune of this sort happens to him, and then
+let him decide; and I am convinced that he will not think that I am
+talking with exceeding folly.)
+
+Τοιοῦτος δὲ ὢν καὶ γενόμενος βασιλεὺς μετὰ τὸν πόλεμον εἰκότως οὐ μόνον
+ἐστὶ ποθεινὸς τοῖς φίλοις καὶ ἀγαπητός, [B] πολλοῖς(462) μὲν τιμῆς καὶ
+δυνάμεως καὶ παρρησίας μεταδιδούς, χρήματα δὲ αὐτοῖς ἄφθονα χαριζόμενος
+καὶ χρῆσθαι ὅπως τις βούλεται τῷ πλούτῳ ξυγχωρῶν, ἀλλὰ καὶ τοῖς πολεμίοις
+τοιοῦτος ἐδόκει. τεκμήριον δὲ ὑμῖν ἐμφανὲς καὶ τοῦδε γιγνέσθω· ἄνδρες, τῆς
+γερουσίας ὅτιπερ ὄφελος, ἀξιώσει καὶ πλούτῳ καὶ ξυνέσει διαφέροντες τῶν
+ἄλλων, ὥσπερ ἐς λιμένα καταφεύγοντες τὴν τούτου δεξιάν, ἑστίας τε λιπόντες
+[C] καὶ οἴκους καὶ παῖδας Παιονίαν μὲν ἀντὶ τῆς Ῥώμης, τὴν μετὰ τούτου δὲ
+ἀντὶ τῶν φιλτάτων συνουσίαν ἠσπάσαντο, ἴλη τε τῶν ἐπιλέκτων ἱππέων ξὺν
+τοῖς σημείοις καὶ τὸν στρατηγὸν ἄγουσα τούτῳ τοῦ κινδύνου ξυμμετέχειν
+μᾶλλον ἢ ἐκείνῳ τῆς εὐτυχίας ἠξίου. καὶ ταῦτα ἅπαντα ἐδρᾶτο πρὸ τῆς μάχης
+ἣν ἐπὶ τοῦ Δράου ταὶς ᾐόσιν ὁ πρόσθεν λόγος παρέστησεν· ἐντεῦθεν γὰρ ἤδη
+βεβαίως ἐθάρρουν, τέως δ ἐδόκει τὰ τῶν τυράννων ἐπικρατεῖν, [D]
+πλεονεκτήματός τινος περὶ τοὺς κατασκόπους τοὺς(463) βασιλέως γενομένου, ὁ
+δὴ ἐκεῖνόν τε ἐποίησεν ὑπὸ τῆς ἡδονῆς ἄφρονα καὶ ἐξετάραττε τοὺς οὐ
+δυναμένους ἐφικνεῖσθαι οὐδὲ διορᾶν τὴν στρατηγίαν. ὁ δὲ ἦν ἀκατάπληκτος
+καὶ γεννάδας καθάπερ ἀγαθὸς νεὼς κυβερνήτης, ἐξαπίνης νεφῶν ῥαγείσης
+λαίλαπος, εἶτα ἐπ᾽ αὐτῇ τοῦ θεοῦ σείοντος τὸν βυθὸν καὶ τὰς ᾐόνας. ἐνταῦθα
+γὰρ τοὺς μὲν ἀπείρους δεινὸν καὶ ἄτοπον κατέλαβε δέος, [98] ὁ δὲ ἤδη
+χαίρει καὶ γάνυται, γαλήνην ἀκριβῆ καὶ νηνεμίαν ἐλπίζων. λέγεται γὰρ δὴ
+καὶ ὁ Ποσειδῶν συνταράττων τὴν γῆν παύειν τὰ κύματα. καὶ ἡ τύχη δὲ τοὺς
+ἀνοήτους ἐξαπατᾷ καὶ σφάλλει περὶ τοῖς μείζοσι, μικρὰ πλεονεκτεῖν
+ἐπιτρέπουσα, τοῖς ἔμφροσι δὲ τὸ βεβαίως θαρσεῖν ὑπὲρ τῶν μειζόνων, ὅταν ἐν
+τοῖς ἐλάττοσιν αὐτοὺς διαταράττῃ, παρέχει. τοῦτο Λακεδαιμόνιοι παθόντες ἐν
+Πύλαις οὐκ ἀπηγόρευον οὐδὲ ἔδεισαν [B] τὸν Μῆδον ἐπιφερόμενον, τριακοσίους
+Σπαρτιατῶν καὶ τὸν βασιλέα περὶ τὰς εἰσβολὰς τῆς Ἑλλάδος προέμενοι· τοῦτο
+Ῥωμαῖοι πολλάκις παθόντες μείζονα κατώρθουν ὕστερον· ὁ δὴ καὶ βασιλεὺς
+ἐννοῶν καὶ λογιζόμενος οὐδαμῶς ἐσφάλη τῆς γνώμης.
+
+(Now since this was and is the Emperor’s behaviour after the war, he is
+naturally loved and “longed for by his friends,”(464) since he has
+admitted many of them to honour and power and freedom of speech, and has
+bestowed on them as well vast sums of money, and permits them to use their
+wealth as they please; but even to his enemies he is the same. The
+following may serve as a clear proof of this. Those members of the Senate
+who were of any account and surpassed the rest in reputation and wealth
+and wisdom, fled to the shelter of his right hand as though to a harbour,
+and, leaving behind their hearths and homes and children, preferred
+Paeonia(465) to Rome, and to be with him rather than with their dearest.
+Again, a division of the choicest of the cavalry together with their
+standards, and bringing their general(466) with them, chose to share
+danger with him rather than success with the usurper. And all this took
+place before the battle on the banks of the Drave, which the earlier part
+of my speech described to you. For after that they began to feel perfect
+confidence, though before that it looked as though the usurper’s cause was
+getting the upper hand, when he gained some slight advantage in the affair
+of the Emperor’s scouts,(467) which indeed made the usurper beside himself
+with joy and greatly agitated those who were incapable of grasping or
+estimating generalship. But the Emperor was unperturbed and heroic, like a
+good pilot when a tempest has suddenly burst from the clouds, and next
+moment, the god shakes the depths and the shores. Then a terrible and
+dreadful panic seizes on those who are inexperienced, but the pilot begins
+to rejoice, and is glad, because he can now hope for a perfect and
+windless calm. For it is said that Poseidon, when he makes the earth
+quake, calms the waves. And just so fortune deceives the foolish and
+deludes them about more important things by allowing them some small
+advantage, but in the wise she inspires unshaken confidence about more
+serious affairs even when she disconcerts them in the case of those that
+are less serious. This was what happened to the Lacedaemonians at
+Pylae,(468) but they did not despair nor fear the onset of the Mede
+because they had lost three hundred Spartans and their king(469) at the
+entrance into Greece. This often happened to the Romans, but they achieved
+more important successes later on. Wherefore, since the Emperor knew this
+and counted on it, he in no way wavered in his purpose.)
+
+Ἀλλ᾽ ἐπείπερ ἅπαξ ἑκὼν ὁ λόγος ἐς τοῦτο ἀφῖκται καὶ τὴν εὔνοιαν τοῦ
+πλήθους καὶ τῶν ἐν τέλει καὶ τῶν φυλάκων, οἵπερ δὴ ξυμφυλάττουσιν αὐτῷ τὴν
+ἀρχὴν καὶ ἀπείργουσι τοὺς πολεμίους, διηγεῖται βούλεσθε [C] ὑμῖν ἐναργὲς
+εἴπω τεκμήριον χθές που ἢ καὶ πρῴην γενόμενον; ἀνὴρ τῶν ἐπιταχθέντων τοῖς
+ἐν Γαλατίᾳ στρατοπέδοις· ἴστε ἴσως καὶ τοὔνομα καὶ τὸν τρόπον· ὅμηρον
+φιλίας καὶ πίστεως ἀπέλιπεν οὐδὲν δεομένῳ βασιλεῖ τὸν παῖδα· εἶτα ἦν
+ἀπιστότερος τῶν λεόντων, οἷς οὐκ ἔστι, φησί, πρὸς ἄνδρας(470) ὅρκια πιστά,
+ἁρπάζων τε ἐκ τῶν πόλεων [D] τὰ χρήματα καὶ διανέμων τοῖς ἐπιοῦσι
+βαρβάροις καὶ ὥσπερ λύτρα καταβαλλόμενος, ἐξὸν τῷ σιδήρῳ παρασκευάζειν καὶ
+οὐ τοῖς χρήμασι ποιεῖσθαι τὴν ἀσφάλειαν· ὁ δὲ ἐκείνους ὑπήγετο διὰ τῶν
+χρημάτων εἰς εὔνοιαν· καὶ τέλος ἐκ τῆς γυναικωνίτιδος ἀνελόμενος ἁλουργὲς
+ἱμάτιον γελοῖος ἀληθῶς τύραννος καὶ τραγικὸς ὄντως ἀνεφάνη. ἐνταῦθα οἱ
+στρατιῶται χαλεπῶς μὲν εἶχον πρὸς τὴν ἀπιστίαν, θῆλυν δὲ οὐχ ὑπομένοντες
+ὁρᾶν ἐνδεδυκότα [99] στολὴν τὸν δείλαιον ἐπιθέμενοι σπαράττουσιν, οὐδὲ τὸν
+τῆς σελήνης κύκλον ἄρξαι σφῶν ἀνασχόμενοι. τοῦτο μὲν δὴ παρὰ τῆς τῶν
+φυλάκων εὐνοίας ὑπῆρξε βασιλεί τὸ γέρας, ἀρχῆς ἀμεμφοῦς καὶ δικαίας ἀμοιβὴ
+θαυμαστή. ὅστις δὲ ἐπ᾽ αὐτῇ γέγονε ποθεῖτε ἀκούειν· ἀλλ᾽ οὐδὲ τοῦτο ὑμᾶς
+λέληθεν, ὅτι μήτε ἐς τὸν ἐκείνου παῖδα χαλεπὸς μήτε ἐς τοὺς φίλους ὕποπτος
+καὶ δεινὸς εἵλετο γενέσθαι, [B] ἀλλα ὡς ἔνι μάλιστα πρᾴως εἶχε καὶ εὐμενὴς
+πᾶσιν ἦν καίτοι πολλῶν συκοφαντεῖν ἐθελόντων καὶ διηρμένων ἐπὶ τοὺς οὐκ
+αἰτίους τὰ κέντρα. πολλῶν δὲ τυχὸν ἀληθῶς ἐνόχων ὄντων ταῖς περὶ αὐτῶν
+ὑποψίαις, ὁμοίως ἅπασιν ἦν πρᾷος τοῖς οὐκ ἐξελεγχθεῖσιν(471) οὐδὲ
+ἀποφανθεῖσι κοινωνοῖς τῶν ἀτόπων καὶ ἐξαγίστων βουλευμάτων. τὴν δὲ ἐς τὸν
+τοῦ παρανομήσαντος παῖδα καὶ πατήσαντος πίστιν καὶ ὅρκια [C] φειδὼ ἆρα
+βασιλικὸν ἀληθῶς καὶ θεῖον φήσομεν, ἢ μᾶλλον ἀποδεξόμεθα τὸν ἀγαμέμνονα
+χαλεπαίνοντα καὶ πικραινόμενον τῶν Τρώων οὐ τοῖς ξυνεξελθοῦσι μόνον τῷ
+Πάριδι καὶ καθυβρίσασι τοῦ Μενέλεω τὴν ἑστίαν, ἀλλὰ καὶ τοῖς κυουμένοις
+ἔτι καὶ ὧν τυχὸν οὐδὲ αἱ μητέρες τότ᾽ ἐγεγόνεσαν, ὁπότε ἐκεῖνος τὰ περὶ
+τὴν ἁρπαγὴν ἐνενόει; εἰ δὴ τὸ μὲν ὠμόν τις οἴεται [D] καὶ τραχὺ καὶ
+ἀπάνθρωπον ἥκιστα βασιλεῖ πρέπειν, τὸ πρᾷον δὲ οἶμαι καὶ χρηστὸν καὶ
+φιλάνθρωπον ἁρμόττειν ἥκιστα μὲν χαίροντι τιμωρίαις, ἀχθομένωι δὲ ἐπὶ ταῖς
+τῶν ὑπηκόων ξυμφοραῖς, ὅπως ἂν γίγνωνται, εἴτε κακίᾳ σφῶν καὶ ἀμαθίᾳ, εἴτε
+ἔξωθεν παρὰ τῆς τύχης ἐπάγοιντο, δῆλός ἐστι τούτῳ διδοὺς τὰ νικητήρια.
+ἐννοεῖτε γάρ, ὡς περὶ τὸν παῖδα γέγονε τοῦ φύσαντος ἀμείνων καὶ
+δικαιότερος, περὶ δὲ τοὺς ἐκείνου φίλους [100] πιστότερος τοῦ τὴν φιλίαν
+ὁμολογήσαντος. ὁ μὲν γὰρ ἅπαντας προεῖτο, ὁ δὲ ἀπέσωσεν ἅπαντας. καὶ εἰ
+μὲν ἐκεῖνος ταῦτα περὶ τοῦ βασιλέως ἐγνωκὼς(472) τρόπου ἅτε ἐν πολλῷ χρόνῳ
+κατανοήσας σφόδρα ἐπίστευεν, ἀσφαλῶς μέν οἱ τὰ τοῦ παιδός, βεβαίως δὲ
+ὁρμεῖν τὰ τῶν φίλων, συνίει μὲν ὀρθῶς, πολλάκις δὲ ἧν πανοῦργος καὶ
+μοχθηρὸς καὶ δυστυχής, πολέμιος ἐθέλων εἶναι τῷ τοιοίτῳ καὶ ὃν σφόδρα
+ἀγαθὸν καὶ διαφερόντως [B] πρᾷον ἠπίστατο μισῶν καὶ ἐπιβουλεύων καὶ
+ἀφαιρούμενος ὧν οὐδαμῶς ἐχρῆν. εἰ δέ, ἀνελπίστου μέν οἱ τοῦ παιδὸς τῆς
+σωτηρίας τυγχανούσης, χαλεπῆς δὲ καὶ ἀδυνάτου τῆς(473) τῶν φίλων καὶ τῶν
+συγγενῶν, τὴν ἀπιστίαν ὅμως προείλετο, ὁ μὲν ἦν καὶ διὰ ταῦτα μοχθηρὸς καὶ
+ἀνόητος καὶ ἀγριώτερος τῶν θηρίων, ὁ δὲ ἥμερος καὶ πρᾷος καὶ μεγαλόφρων,
+τοῦ μὲν νηπίου κατελεήσας τὴν ἡλικίαν καὶ τὸν τρόπον, [C] τοῖς δὲ οὐκ
+ἐξελεγχθεῖσι πρᾷως ἔχων, τοῦ δὲ ὑπεριδὼν καὶ καταφρονήσας τῶν
+πονηρευμάτων. ὁ γὰρ ἃ μηδὲ τῶν ἐχθρῶν τις διὰ μέγεθος ὧν αὑτῷ σύνοιδεν
+ἀδικημάτων ἐλπίζει ξυγχωρῶν εἰκότως ἀρετῆς ἐστι νικηφόρος, τὴν δίκην μὲν
+ἐπὶ τὸ κρεῖττον καὶ πρᾳότερον μετατιθεῖς, σωφροσύνῃ δὲ ὑπερβαλλόμενος τοὺς
+τὸ μέτριον ἐπιτιθέντας ταῖς τιμωρίαις, ἀνδρείᾳ δὲ διαφέρων τῷ μηδένα [D]
+πολέμιον ἀξιόχρεων ὑπολαμβάνειν, φρόνησιν δὲ ἐπιδεικνύμενος τῷ
+συγκαταλύειν τὰς ἔχθρας καὶ οὐ παραπέμπειν εἰς τοὺς παῖδας οἐδὲ εἰς
+ἐγγόνους προφάσει τῆς ἀκριβοῦς δίκης καὶ τοῦ βούλεσθαι(474) ἐπιεικῶς μάλα
+πίτυος δίκην τῶν πονηρῶν ἀφανίζειν τὰ σπέρματα. ἐκείνων γὰρ δὴ καὶ τὸ
+ἔργον τόδε, καὶ ἐπ᾽ αὐτῷ τὴν εἰκόνα παλαιὸς ἀπέφηνε λόγος. ὁ δὲ ἀγαθὸς
+βασιλεὺς μιμούμενος ἀτεχνῶς τὸν θεὸν [101] οἶδε μὲν καὶ ἐκ τῶν πετρῶν
+ἑσμοὺς μελιττῶν ἐξιπταμένους, καὶ ἐκ τοῦ δριμυτάτου ξύλου τὸν γλυκὺν
+καρπὸν φυόμενον, σῦκά φημι τὰ χαρίεντα, καὶ ἐξ ἀκανθῶν τὴν σίδην καὶ ἄλλα
+ἐξ ἄλλων φυόμενα ἀνόμοια τοῖς γεννῶσι καὶ ἀποτίκτουσιν. οὔκουν οἴεται
+ταῦτα χρῆναι πρὸ τῆς ἀκμῆς διαφθείρειν, ἀλλὰ περιμένειν τὸν χρόνον καὶ
+ἐπιτρέπειν αὐτοῖς ἀπωσαμένοις τῶν πατέρων τὴν ἄνοιαν [B] καὶ τὴν μωρίαν
+ἀγαθοῖς γενέσθαι καὶ σώφροσι, ζηλωτὰς δὲ γενομένους τῶν πατρῴων
+ἐπιτηδευμάτων ὑφέξειν ἐν καιρῷ τὴν δίκην, οὐκ ἀλλοτρίοις ἔργοις καὶ
+ξυμφοραῖς παραναλωθέντας.
+
+(But seeing that my argument has, of its own accord, once reached this
+point and is describing the affection that the Emperor inspires in the
+common people, the magistrates, and the garrisons who aid him to protect
+the empire and repulse its enemies, are you willing that I should relate
+to you a signal proof of this, which happened, one may say, yesterday or
+the day before? A certain man(475) who had been given the command of the
+garrisons in Galatia—you probably know his name and character—left his son
+behind him as a hostage for his friendship and loyalty to the Emperor,
+though not at the Emperor’s request. Then he proved to be more treacherous
+than “lions who have no faithful covenants with man,”(476) as the poet
+says, and plundered the cities of their wealth and distributed it among
+the invading barbarians, paying it down as a sort of ransom, though he was
+well able to take measures to win security by the sword rather than by
+money. But he tried to win them over to friendliness by means of money.
+And finally he took from the women’s apartments a purple dress, and showed
+himself truly a tyrant and tragical indeed. Then the soldiers, resenting
+his treachery, would not tolerate the sight of him thus dressed up in
+women’s garb,(477) and they set on the miserable wretch and tore him limb
+from limb,(478) nor would they endure either that the crescent moon(479)
+should rule over them. Now it was the affection of his garrison that gave
+the Emperor this guerdon, a wonderful recompense for his just and
+blameless rule. But you are eager to hear how he behaved after this. This
+too, however, you cannot fail to know, that he chose neither to be harsh
+towards that man’s son(480) nor suspicious and formidable to his friends,
+but in the highest possible degree he was merciful and kindly to them all,
+though many desired to bring false accusations(481) and had raised their
+stings to strike the innocent. But though many were perhaps really
+involved in the crimes of which they were suspected, he was merciful to
+all alike, provided they had not been convicted or proved to be partners
+in the usurper’s monstrous and abominable schemes. And shall we not
+declare that the forbearance shown by him towards the son of one who had
+broken the laws and trampled on loyalty and sworn covenants was truly
+royal and godlike; or shall we rather approve Agamemnon, who vented his
+rage and cruelty not only on those Trojans who had accompanied Paris and
+had outraged the hearth of Menelaus, but even on those who were yet
+unborn, and whose mothers even were perhaps not yet born when Paris
+plotted the rape? Anyone therefore who thinks that cruelty and harshness
+and inhumanity ill become a king, and that mercy and goodness and human
+kindness befit one who takes no pleasure in acts of vengeance, but grieves
+at the misfortunes of his subjects, however they may arise, whether from
+their own wickedness and ignorance or aimed at them from without by fate,
+will, it is evident, award to the Emperor the palm of victory. For bear in
+mind that he was kinder and more just to the boy than his own father, and
+to the usurper’s friends he was more loyal than he who acknowledged the
+tie of friendship. For the usurper forsook them all, but the Emperor saved
+them all. And if the usurper, knowing all this about the Emperor’s
+character, since he had for a long time been able to observe it, was
+entirely confident that his son was safely at anchor and his friends
+securely also, then he did indeed understand him aright, but he was many
+times over criminal and base and accursed for desiring to be at enmity
+with such a man, and for hating one whom he knew to be so excellent and so
+surpassingly mild, and for plotting against him and trying to rob him of
+what it was a shame to take from him. But if, on the other hand, his son’s
+safety was something that he had never hoped for, and the safety of his
+friends and kinsfolk he had thought difficult or impossible, and he
+nevertheless chose to be disloyal, this is yet another proof that he was
+wicked and infatuated and fiercer than a wild beast, and that the Emperor
+was gentle and mild and magnanimous, since he took pity on the youth of
+the helpless child, and was merciful to those who were not proved guilty,
+and ignored and despised the crimes of the usurper. For he who grants what
+not one of his enemies expects, because the guilt that is on their
+conscience is so great, beyond a doubt carries off the prize for virtue:
+for while he tempers justice with what is nobler and more merciful, in
+self‐restraint he surpasses those who are merely moderate in their
+vengeance; and in courage he excels because he thinks no enemy worthy of
+notice; and his wisdom he displays by suppressing enmities and by not
+handing them down to his sons and descendants on the pretext of strict
+justice, or of wishing, and very reasonably too, to blot out the seed of
+the wicked like the seed of a pine‐tree.(482) For this is the way of those
+trees, and in consequence an ancient tale(483) gave rise to this simile.
+But the good Emperor, closely imitating God, knows that even from rocks
+swarms of bees fly forth, and that sweet fruits grow even from the
+bitterest wood, pleasant figs, for instance, and from thorns the
+pomegranate, and there are other instances where things are produced
+entirely unlike the parents that begat them and brought them forth.
+Therefore he thinks that we ought not to destroy these before they have
+reached maturity, but to wait for time to pass, and to trust them to cast
+off the folly and madness of their fathers and become good and temperate,
+but that, if they should turn out to emulate their fathers’ practices,
+they will in good time suffer punishment, but they will not have been
+uselessly sacrificed because of the deeds and misfortunes of others.
+
+Ἆρ᾽ οὖν ὑμῖν ἱκανῶς δοκοῦμεν ἐκτετελεκέναι τὸν ἀληθινὸν ἔπαινον; ἢ ποθεῖτε
+ἀκούειν ὑμεῖς καὶ τὴν καρτερίαν καὶ τὴν σεμνότητα, καὶ ὡς οὐ μόνον ἐστὶ
+τῶν πολεμίων ἀήττητος, [C] ἀλλ᾽ οὔτε αἰσχρᾶς ἐπιθυμίας ἑάλω πώποτε, οὔτε
+οἰκίας καλῆς οὔτ᾽ ἐπαύλεως πολυτελοῦς οὔτε ὅρμων σμαραγδίνων ἐπιθυμήσας
+ἀφείλετο βίᾳ ἢ καὶ πειθοῖ τοὺς κεκτημένους, ἀλλ᾽ οὐδὲ γυναικὸς ἐλευθέρας
+οὐδὲ θεραπαίνης, οὐδὲ ὅλως τὴν ἄδικον ἀφροδίτην ἠγάπησε, καὶ ὡς οὐδὲ ὧν
+ὧραι φύουσιν ἀγαθῶν τὴν ἄμετρον ἀπαιτεῖ πλησμονήν, οὐδὲ αὐτῷ θέρους ὥρᾳ
+τοῦ κρυστάλλου μέλει, [D] οὐδὲ μεταβάλλει πρὸς τὰς ὥρας τὴν οἴκησιν, τοῖς
+πονουμένοις δὲ ἀεὶ πάρεστι τῆς ἀρχῆς μέρεσιν ἀντέχων καὶ πρὸς τὸ κρύος καὶ
+πρὸς τὰ θάλπη τὰ γενναῖα; τούτων δὲ εἴ με κελεύοιτε φέρειν ὑμῖν ἐμφανῆ τὰ
+τεκμήρια, γνώριμα μὲν ἐρῶ καὶ οὐκ ἀπορήσω, μακρὸς δὲ ὁ λόγος καὶ
+διωλύγιος, ἐμοί τε οὐ σχολὴ τὰς μούσας ἐπὶ τοσοῦτον θεραπεύειν, ἀλλ᾽ ὥρα
+λοιπὸν πρὸς ἔργον τρέπεσθαι.
+
+(Now do you think I have made my sincere panegyric sufficiently thorough
+and complete? Or are you anxious to hear also about the Emperor’s powers
+of endurance and his august bearing, and that not only is he unconquerable
+by the enemy, but has never yet succumbed to any disgraceful appetite, and
+never coveted a fine house or a costly palace or a necklace of emeralds,
+and then robbed their owners of them either by violence or persuasion; and
+that he has never coveted any free‐born woman or handmaid or pursued any
+dishonourable passion; and that he does not even desire an immoderate
+surfeit of the good things that the seasons produce, or care for ice in
+summer, or change his residence with the time of year; but is ever at hand
+to aid those portions of the empire that are in trouble, enduring both
+frost and extreme heat? But if you should bid me bring before you plain
+proofs of this, I shall merely say what is familiar to all, and I shall
+not lack evidence, but the account would be long, a monstrous speech, nor
+indeed have I leisure to cultivate the Muses to such an extent, for it is
+now time for me to turn to my work.(484))
+
+
+
+
+
+ORATION III
+
+
+
+
+Introduction To Oration III
+
+
+The Third Oration is an expression of gratitude (χαριστήριος λόγος)(485)
+to the Empress Eusebia, the first wife of Constantius. After Julian’s
+intractable step‐brother Gallus Caesar had been murdered by the Emperor,
+he was summoned to the court at Milan, and there, awkward and ill at ease,
+cut off from his favourite studies and from the society of philosophers,
+surrounded by intriguing and unfriendly courtiers, and regarded with
+suspicion by the Emperor, Julian was protected, encouraged and advised by
+Eusebia. His praise and gratitude are, for once, sincere. The oration must
+have been composed either in Gaul or shortly before Julian set out thither
+after the dangerous dignity of the Caesarship had been thrust upon him.
+His sincerity has affected his style, which is simpler and more direct
+than that of the other two Panegyrics.
+
+
+
+
+ΙΟΥΛΙΑΝΟΥ ΚΑΙΣΑΡΟΣ ΕΥΣΕΒΙΑΣ
+
+(Julian, Caesar)
+
+ΤΗΣ ΒΑΣΙΛΙΔΟΣ ΕΓΚΩΜΙΟΝ
+
+(Panegyric in Honour of the Empress Eusebia)
+
+[102] Τί ποτε ἄρα χρὴ διανοεῖσθαι περὶ τῶν ὀφειλόντων μεγάλα καὶ πέρα(486)
+μεγάλων, οὔτι φημὶ χρυσίον οὐδὲ ἀργύριον, ἀλλὰ ἁπλῶς ὅ,τι ἂν τύχῃ τις παρὰ
+τοῦ πέλας εὖ παθών· εἶτα τοιαῦτα μὲν ἀποτίνειν οὔτε ἐπιχειρούντων οὔτε
+διανοουμένων, ῥᾳθύμως δὲ καὶ ὀλιγώρως ἐχόντων πρὸς τὸ τὰ δυνατὰ ποιεῖν καὶ
+διαλύεσθαι τὸ ὄφλημα; [B] ἢ δῆλον ὅτι φαύλους καὶ μοχθηροὺς νομιστέον;
+οὐδενὸς γὰρ οἶμαι τῶν ἄλλων ἀδικημάτων ἔλαττον μισοῦμεν ἀχαριστίαν καὶ
+ὀνειδίζομεν τοῦς ἀνθρώποις, ὅταν εὖ παθόντες περὶ τοὺς εὐεργέτας ὦσιν
+ἀχάριστοι· ἔστι δὲ οὐχ οὗτος ἀχάριστος μόνον, ὅστις εὖ παθὼν δρᾷ κακῶς ἢ
+λέγει, ἀλλὰ καὶ ὅστις σιωπᾷ καὶ ἀποκρύπτει, λήθῃ παραδιδοὺς καὶ ἀφανίζων
+τὰς χάριτας. καὶ τῆς μὲν θηριώδους ἐκείνης [C] καὶ ἀπανθρώπου μοχθηρίας
+σφόδρα ὀλίγα καὶ εὐαρίθμητα κομιδῇ τὰ παραδείγματα· πολλοὶ δὲ ἀποκρύπτουσι
+τὸ δοκεῖν εὖ παθεῖν, οὐκ οἶδα ὅ,τι βουλόμενοι· φασὶ δὲ ὅμως θωπείας τινὸς
+καὶ ἀγεννοῦς κολακείας τὴν δόξαν ἐκκλίνειν. ἐγὼ δὲ [103] τούτους(487) μὲν
+ὅτι μηδὲν ὑγιὲς λέγουσι σαφῶς εἰδὼς ὅμως ἀφίημι, καὶ κείσθω διαφεύγειν
+αὐτούς, καθάπερ οἴονται, κολακείας οὐκ ἀληθῆ δόξαν, πολλοῖς ἅμα πάθεσιν
+ἐνόχους φανέντας καὶ νοσήμασιν αἰσχίστοις πάνυ καὶ ἀνελευθέροις. ἢ γὰρ οὐ
+συνιέντες ἀναίσθητοι λίαν εἰσίν, ὧν οὐδαμῶς ἁναίσθητον εἶναι χρῆν, ἢ
+συνιέντες ἐπιλήσμονες ὧν ἐχρῆν εἰς ἅπαντα μεμνῆσθαι τὸν χρόνον· μεμνημένοι
+δὲ καὶ ἀποκνοῦντες δι᾽ ἁσδηποτοῦν αἰτίας δειλοὶ καὶ βάσκανοι φύσει καὶ
+ἁπλῶς ἅπασιν ἀνθρώποις δυσμενεῖς, [B] οἵ γε οὐδὲ τοῖς εὐεργέταις πρᾷοι καὶ
+προσηνεῖς ἐθέλοντες εἶναι, εἶτα, ἂν μὲν δέῃ λοιδορῆσαί που καὶ δακεῖν,
+ὥσπερ τὰ θηρία ὀργίλον καὶ ὀξὺ βλέπουσιν· ὥσπερ δὲ ἀνάλωμα πολυτελὲς
+φεύγοντες τὸν ἀληθινὸν ἔπαινον, οὐκ οἶδ᾽ ὅπως, αἰτιῶνται τὰς ὑπὲρ τῶν
+καλῶν ἔργων εὐφημίας, ἐξὸν ἐκεῖνο ἐξετάζειν μόνον, εἰ τὴν ἀλήθειαν τιμῶσι
+καὶ περὶ πλείονος ποιοῦνται [C] τοῦ δοκεῖν ἐν τοῖς ἐπαίνοις χαρίζεσθαι.
+οὐδὲ γὰρ τοῦτο ἔνεστιν εἰπεῖν, ὡς ἀνωφελὲς χρῆμα ἡ εὐφημία οὔτε τοῖς ὑπὲρ
+ὧν γέγονεν οὔτε αὖ τοῖς ἄλλοις, ὁπόσι τὴν ἴσην ἐκείνοις κατὰ τὸν βίον
+τάξιν εἰληχότες τῆς ἐν ταῖς πράξεσιν ἀρετῆς ἀπελείφθησαν. τοῖς μὲν γὰρ
+ἄκουσμά τέ ἐστιν ἡδὺ καὶ προθυμοτέρους παρέχει περὶ τὰ καλὰ καὶ διαφέροντα
+τῶν ἔργων· τοὺς δὲ ἐπὶ τὸ ζηλοῦν ἐκεῖνα πειθοῖ καὶ βίᾳ παρώρμησεν ὁρῶντας
+ὅτι μηδὲ τῶν προλαβόντων τινὲς ἀπεστερήθησαν ὃ μόνον δοῦναί τε καὶ λαβεῖν
+ἐστι δημοσίᾳ καλόν. [D] χρήματα μὲν γὰρ εἰς τὸ ἐμφανὲς διδόναι καὶ
+περιβλέπειν, ὅπως ὅτι πλεῖστοι τὸ δοθὲν εἴσονται, πρὸς ἀνδρὸς ἀπειροκάλου·
+ἀλλ᾽ οὐδὲ ὑποσχὼν(488) τὼ χεῖρε ὑποδέξαιτ᾽ ἄν τις ἐν ὀφθαλμοῖς πάντων, μὴ
+παντάπασιν ἀποσεισάμενος αἰδῶ καὶ ἐπιείκειαν τοῦ τρόπου. Ἀρκεσίλαος δὲ
+[104] καὶ διδοὺς τὸν λαβόντα ἐπειρᾶτο λαθεῖν· συνίει δὲ ἐκεῖνος ἐκ τῆς
+πράξεως τὸν δράσαντα. ἐπαίνων δὲ ζηλωτὸν μὲν ἀκροατὰς ὡς πλείστους εὑρεῖν,
+ἀγαπητὸν δὲ οἶμαι καὶ ὀλίγους. καὶ ἐπῄνει δὲ Σωκράτης πολλοὺς καὶ Πλάτων
+καὶ Ἀριστοτέλης· Ξενοφῶν δὲ καὶ Ἀγησίλαον τὸν βασιλέα καὶ Κῦρον τὸν
+Πέρσην, οὔτι τὸν ἀρχαῖον ἐκεῖνον μόνον, ἀλλὰ καὶ τὸν ᾧ(489) συνεστράτευτο
+ἐπὶ βασιλέα(490) καὶ τοὺς ἐπαίνους ξυγγράφων οὐκ ἀπεκρύπτετο. [B] ἐμοὶ δὲ
+θαυμαστὸν εἶναι δοκεῖ, εἰ τοὺς ἄνδρας μὲν τοὺς καλούς τε κἀγαθοὺς(491)
+προθύμως ἐπαινεσόμεθα, γυναῖκα δὲ ἀγαθὴν τῆς εὐφημίας οὐκ ἀξιώσομεν,
+ἀρετῆς οὐδὲν μεῖον αὐταῖς ἤπερ τοῖς ἀνδράσι προσήκειν ὑπολαμβάνοντες. ἢ
+γὰρ εἶναι σώφρονα καὶ συνετὴν καὶ οἴαν νέμειν(492) ἑκάστῳ τὰ πρὸς τὴν
+ἀξίαν καὶ θαρραλέαν ἐν τοῖς δεινοῖς καὶ μεγαλόφρονα καὶ ἐλευθέριον καὶ
+πάντα ὡς ἔπος εἰπεῖν ὑπάρχειν ἐκείνῃ(493) οἰόμενοι χρῆναι τὰ τοιαῦτα,
+εἶτα(494) τῶν ἐπὶ τοῖς ἔργοις [C] ἐγκωμίων ἀφαιρησόμεθα τὸν ἐκ τοῦ
+κολακεύειν δοκεῖν ψόγον δεδοικότεσ; Ὅμηρος δὲ οὐκ ᾐσχύνετο τὴν Πηνελόπην
+ἐπαινέσας οὐδὲ τὴν Ἀλκίνου γαμετήν, οὐδὲ εἴ τις ἄλλη διαφερόντως ἀγαθὴ
+γέγονεν ἢ καὶ ἐπὶ σμικρὸν ἀρετῆς μετεποιήθη. οὔκουν οὐδὲ ἐκείνη τῆς ἐπ᾽
+αὐτῷ τούτωι διήμαρτεν εὐφημίας. πρὸς δὲ αὖ τούτοις παθεῖν μὲν εὖ καὶ
+τυχεῖν τινος ἀγαθοῦ, σμικροῦ τε ὁμοίως καὶ μείζονος, [D] οὐδὲν ἔλαττον
+παρὰ γυναικὸς ἢ παρὰ ἀνδρὸς δεξόμεθα, τὴν δὲ ἐπ᾽ αὐτῷ χάριν ἀποτίνειν
+ὀκνήσομεν; ἀλλὰ μή ποτε καὶ αὐτὸ τὸ δεῖσθαι καταγέλαστον εἶναι φῶσι καὶ
+οὐκ ἄξιον ἀνδρὸς ἐπιεικοῦς καὶ γενναίου, εἶναι δὲ καὶ τὸν Ὀδυσσέα τὸν
+σοφὸν ἀγεννῆ καὶ δειλόν, ὅτι τὴν τοῦ βασιλέως ἱκέτευε θυγατέρα παίζουσαν
+ἐπὶ τοῦ λειμῶνος ξὺν ταῖς ὁμήλιξι παρθένοις παρὰ τοῦ ποταμοῦ ταῖς ᾐόσι. μή
+ποτε οὖν οὐδὲ τῆς Ἀθηνᾶς τῆς τοῦ Διὸς ἀπόσχωνται παιδός, [105] ἣν Ὅμηρός
+φησιν ἀπεικασθεῖσαν παρθένῳ καλῇ καὶ γενναίᾳ Ὀδυσσεῖ μὲν ἡγήσασθαι τῆς ἐπὶ
+τὰ βασίλεια φερούσης ὁδοῦ, σύμβουλον δὲ αὐτῷ(495) καὶ διδάσκαλον
+γενομένην, ὧν ἐχρῆν εἴσω παρελθόντα δρᾶν καὶ λέγειν, καθάπερ τινὰ ῥήτορα
+ξὺν τέχνῃ(496) τέλειον ᾆσαι βασιλίδος ἐγκώμιον, ἄνωθεν ἀπὸ τοῦ γένους
+ἀρξαμένην. ἔχει δὲ αὐτῷ τὰ ὑπὲρ τούτων ἔπη τὸν τρόπον τόνδε·
+
+(What, pray, ought we to think of those who owe things of price and beyond
+price—I do not mean gold or silver, but simply any benefit one may happen
+to receive from one’s neighbour—suppose that they neither try nor intend
+to repay that kindness, but are indolent and do not trouble themselves to
+do what they can and try to discharge the debt? Is it not evident that we
+must think them mean and base? Far more I think than any other crime do we
+hate ingratitude, and we blame those persons who have received benefits
+and are ungrateful to their benefactors. And the ungrateful man is not
+only he who repays a kindness with evil deeds or words, but also he who is
+silent and conceals a kindness and tries to consign it to oblivion and
+abolish gratitude. Now of such brutal and inhuman baseness as the
+repayment with evil the instances are few and easily reckoned; but there
+are many who try to conceal the appearance of having received benefits,
+though with what purpose I know not. They assert, however, that it is
+because they are trying to avoid a reputation for a sort of servility and
+for base flattery. But though I know well enough that what they say is all
+insincere, nevertheless I let that pass, and suppose we assume that they,
+as they think, do escape an undeserved reputation for flattery, still they
+at the same time appear to be guilty of many weaknesses and defects of
+character that are in the highest degree base and illiberal. For either
+they are too dense to perceive what no one should fail to perceive, or
+they are not dense but forgetful of what they ought to remember for all
+time. Or again, they do remember, and yet shirk their duty for some reason
+or other, being cowards and grudging by nature, and their hand is against
+every man without exception, seeing that not even to their benefactors do
+they consent to be gentle and amiable; and then if there be any opening to
+slander and bite, they look angry and fierce like wild beasts. Genuine
+praise they somehow or other avoid giving, as though it were a costly
+extravagance, and they censure the applause given to noble actions, when
+the only thing that they need enquire into is whether the eulogists
+respect truth and rate her higher than the reputation of showing their
+gratitude by eulogy. For this at any rate they cannot assert, that praise
+is a useless thing, either to those who receive it or to others besides,
+who, though they have been assigned the same rank in life as the objects
+of their praise, have fallen short of their merit in what they have
+accomplished. To the former it is not only agreeable to hear, but makes
+them zealous to aim at a still higher level of conduct, while the latter
+it stimulates both by persuasion and compulsion to imitate that noble
+conduct, because they see that none of those who have anticipated them
+have been deprived of that which alone it is honourable to give and
+receive publicly. For to give money openly, and to look anxiously round
+that as many as possible may know of the gift, is characteristic of a
+vulgar person. Nay no one would even stretch out his hands to receive it
+in the sight of all men, unless he had first cast off all propriety of
+manner and sense of shame. Arcesilaus indeed, when offering a gift, used
+to try to hide his identity even from the recipient.(497) But in his case
+the manner of the deed always made known the doer. For a eulogy, however,
+one is ambitious to obtain as many hearers as possible, and even a small
+audience is, I think, not to be despised. Socrates, for instance, spoke in
+praise of many, as did Plato also and Aristotle. Xenophon, too, eulogised
+King Agesilaus and Cyrus the Persian, not only the elder Cyrus, but him
+whom he accompanied on his campaign against the Great King, nor did he
+hide away his eulogies, but put them into his history. Now I should think
+it strange indeed if we shall be eager to applaud men of high character,
+and not think fit to give our tribute of praise to a noble woman,
+believing as we do that excellence is the attribute of women no less than
+of men. Or shall we who think that such a one ought to be modest and wise
+and competent to assign to every man his due, and brave in danger, high‐
+minded and generous, and that in a word all such qualities as these should
+be hers,—shall we, I say, then rob her of the encomium due to her good
+deeds, from any fear of the charge of appearing to flatter? But Homer was
+not ashamed to praise Penelope and the consort of Alcinous(498) and other
+women of exceptional goodness, or even those whose claim to virtue was
+slight. Nay nor did Penelope fail to obtain her share of praise for this
+very thing. But besides these reasons for praise, shall we consent to
+accept kind treatment from a woman no less than from a man, and to obtain
+some boon whether small or great, and then hesitate to pay the thanks due
+therefor? But perhaps people will say that the very act of making a
+request to a woman is despicable and unworthy of an honourable and high‐
+spirited man, and that even the wise Odysseus was spiritless and cowardly
+because he was a suppliant to the king’s daughter(499) as she played with
+her maiden companions by the banks of the river. Perhaps they will not
+spare even Athene the daughter of Zeus, of whom Homer says(500) that she
+put on the likeness of a fair and noble maiden and guided him along the
+road that led to the palace, and was his adviser and instructed him what
+he must do and say when he had entered within; and that, like some orator
+perfect in the art of rhetoric, she sang an encomium of the queen, and for
+a prelude told the tale of her lineage from of old. Homer’s verses about
+this are as follows:)
+
+
+    Δέσποιναν μὲν πρῶτα κιχήσεαι ἐν μεγάροισιν,
+    Ἀρήτη δ᾽ ὄνομ᾽ ἐστὶν ἐπώνυμον, [B] ἐκ δὲ τοκήων
+    Τῶν αὐτῶν, οἵπερ τέκον Ἀλκίνοον βασιλῆα.
+
+    (“The queen thou shalt find first in the halls. Arete is the name
+    she is called by, and of the same parents is she as those who
+    begat king Alcinous.”(501))
+
+
+ἀναλαβὼν δὲ ἄνωθεν ἀπὸ τοῦ Ποσειδῶνος οἶμαι τὴν ἀρχὴν τοῦ γένους καὶ ὅσα
+ἔδρασάν τε καὶ ἔπαθον εἰπών, καὶ ὅπως αὐτὴν ὁ θεῖος, τοῦ πατρὸς ἀπολομένου
+νέου καὶ νυμφίου, ἔγημέ τε καὶ ἐτίμησεν,
+
+(Then he goes back and begins with Poseidon and tells of the origin of
+that family and all that they did and suffered, and how when her father
+perished, still young and newly‐wed, her uncle married her, and honoured
+her)
+
+
+    ὡς οὔτις ἐπὶ χθονὶ τίεται ἄλλη,
+
+    (“As no other woman in the world is honoured,”)
+
+
+καὶ ὅσων τυγχάνει                                       C
+
+(and he tells of all the honour she receives)
+
+
+    Ἔκ τε φίλων παίδων ἔκ τ᾽ αὐτοῦ Ἀλκινόοιο,
+
+    (“From her dear children and from Alcinous himself,”)
+
+
+ἔπι δὲ οἷμαι τῆς γερουσίας καὶ τοῦ δήμου, οἱ καθάπερ θεὸν ὁρῶσι
+πορευομένην διὰ τοῦ ἄστεος, τέλος ἐπέθηκε ταῖς εὐφημίαις ζηλωτὸν ἀνδρὶ καὶ
+γυναικί,
+
+(and from the council of elders also, I think, and from the people who
+look upon her as a goddess as she goes through the city; and on all his
+praises he sets this crown, one that man and woman alike may well envy,
+when he says)
+
+
+    Οὐ μὲν γάρ τι νόου γε καὶ αὐτὴ δεύεται ἐσθλοῦ
+
+    (“For indeed she too has no lack of excellent understanding,”)
+
+
+λέγων, καὶ ὡς κρίνειν εὖ ἠπίστατο, οἷσίν τ᾽ εὗ φρονέῃσι, [D] καὶ διαλύειν
+τὰ πρὸς ἀλλήλους ἐγκλήματα τοῖς πολίταις ἀναφυόμενα ξὺν δίκῃ. ταύτην δὴ
+οὖν ἱκετεύσας εἰ τύχοις εὔνου, πρὸς αὐτὸν ἔφη,
+
+(and that she knows well how to judge between men, and, for those citizens
+to whom she is kindly disposed, how to reconcile with justice the
+grievances that arise among them. Now if, when you entreat her, the
+goddess says to him, you find her well disposed,)
+
+
+    Ἐλπωρή τοι ἔπειτα φίλους τ᾽ ἰδέειν καὶ ἱκέσθαι
+    Οἶκον ἐς ὑψόροφον·
+
+    (“Then is there hope that you will see your friends and come to
+    your high‐roofed house.”)
+
+
+ὁ δ᾽ ἐπείσθη τῇ ξυμβουλῇ. ἆρ᾽ οὖν ἔτι δεησόμεθα μειζόνων εἰκόνων καὶ
+ἀποδείξεων ἐναργεστέρων, ὥστε ἀποφυγεῖν τὴν ἐκ τοῦ κολακεύειν δοκεῖν
+ὑποψίαν; [106] οὐχὶ δὲ ἤδη μιμούμενοι τὸν σοφὸν ἐκεῖνον καὶ θεῖον ποιητὴν
+ἐπαινέσομεν Εὐσεβίαν τὴν ἀρίστην, ἐπιθυμοῦντες μὲν ἔπαινον αὐτῆς ἄξιον
+διεξελθεῖν, ἀγαπῶντες δέ, εἰ καὶ μετρίως τυγχάνοιμεν οὕτω καλῶν καὶ πολλῶν
+ἐπιτηδευμάτων; καὶ τῶν(502) ἀγαθῶν τῶν ὑπαρχόντων ἐκείνῃ, σωφροσύνης καὶ
+δικαιοσύνης ἢ πρᾳότητος καὶ ἐπιεικείας ἢ τῆς περὶ τὸν ἄνδρα φιλίας ἢ τῆς
+περὶ τὰ χρήματα μεγαλοψυχίας [B] ἢ τῆς περὶ τοὺς οἰκείους καὶ ξυγγενεῖς
+τιμῆς. προσήκει δὲ οἶμαι καθάπερ ἴχνεσιν ἑπόμενον τοῖς ἤδη ῥηθεῖσιν οὕτω
+ποιεῖσθαι τὴν ξὺν εὐφημίᾳ τάξιν, ἀποδιδόντα τὴν αὐτὴν ἐκείνῃ, πατρίδος τε,
+ὡς εἰκός, καὶ πατέρων μνημονεύοντα, καὶ ὅπως ἐγήματο καὶ ᾧτινι, καὶ τἆλλα
+πάντα τὸν αὐτὸν ἐκείνοις τρόπον.
+
+(And he was persuaded by her counsel. Shall I then need yet greater
+instances and clearer proofs, so that I may escape the suspicion of
+seeming to flatter? Shall I not forthwith imitate that wise and inspired
+poet and go on to praise the noble Eusebia, eager as I am to compose an
+encomium worthy of her, though I shall be thankful if, even in a moderate
+degree, I succeed in describing accomplishments so many and so admirable?
+And I shall be thankful if I succeed in describing also those noble
+qualities of hers, her temperance, justice, mildness and goodness, or her
+affection for her husband, or her generosity about money, or the honour
+that she pays to her own people and her kinsfolk. It is proper for me, I
+think, to follow in the track as it were of what I have already said, and,
+as I pursue my panegyric, so arrange it as to give the same order as
+Athene, making mention, as is natural, of her native land, her ancestors,
+how she married and whom, and all the rest in the same fashion as Homer.)
+
+Περὶ μὲν οὖν τῆς πατρίδος πολλὰ σεμνὰ λέγειν ἔχων, τὰ μὲν διὰ παλαιότητα
+παρήσειν μοι δοκῶ· φαίνεται γὰρ εἶναι τῶν μύθων οὐ πόρρω· [C] ὁποῖον δή τι
+καὶ τὸ περὶ τῶν Μουσῶν λεγόμενον, ὡς εἶεν δήπουθεν ἐκ τῆς Πιερίας, οὐχὶ δὲ
+ἐξ Ἑλικῶνος εἰς τὸν Ὄλυμπον ἀφίκοιντο παρὰ τὸν πατέρα κληθεῖσαι. τοῦτο μὲν
+δὴ καὶ εἰ δή τι τοιοῦτον ἕτερον, μύθῳ μᾶλλον ἢ λόγῳ προσῆκον, ἀπολειπτέον·
+ὀλίγα δὲ εἰπεῖν τῶν οὐ πᾶσι γνωρίμων τυχὸν οὐκ ἄτοπον οὐδὲ ἀπὸ τοῦ
+παρόντος λόγου. Μακεδόνων γὰρ οἰκίσαι φασὶ τὴν χώραν τοὺς Ἡρακλέους
+ἐγγόνους, Τημένου παῖδας, [D] οἵ τὴν Ἀργείαν λῆξιν νεμόμενοι καὶ
+στασιάζοντες τέλος ἐποιήσαντο τὴν ἀποικίαν τῆς πρὸς ἀλλήλους ἔριδος καὶ
+φιλοτιμίας· εἶτα ἑλόντες τὴν Μακεδονίαν καὶ γένος ὄλβιον ἀπολιπόντες(503)
+βασιλεῖς ἐκ βασιλέων διετέλουν καθάπερ κλῆρον τὴν τιμὴν διαδεχόμενοι.
+πάντας μὲν οὖν αὐτοὺς ἐπαινεῖν οὔτε ἀληθὲς οὔτε οἶμαι ῥάδιον. πολλῶν δὲ
+ἀγαθῶν ἀνδρῶν γενομένων καὶ καταλιπόντων Ἑλληνικοῦ τρόπου μνημεῖα πάγκαλα,
+Φίλιππος καὶ ὁ τούτου παῖς ἀρετῇ διηνεγκάτην πάντων, [107] ὅσοι πάλαι
+Μακεδονίας καὶ Θρᾴκης ἦρξαν, οἶμαι δὲ ἔγωγε καὶ ὅσοι Λυδῶν ἢ Μήδων καὶ
+Περσῶν καὶ Ἀσσυρίων, πλὴν μόνου τοῦ Καμβύσου παιδός, ὃς ἐκ τῶν Μήδων ἐς
+Πέρσας τὴν βασιλείαν μετέστησεν. ὁ μὲν γὰρ πρῶτος ἐπειράθη τὴν Μακεδόνων
+αὐξῆσαι δύναμιν, καὶ τῆς Εὐρώπες τὰ πλεῖστα καταστρεψάμενος ὅρον ἐποιήσατο
+πρὸς ἕω μὲν καὶ πρὸς μεσημβρίαν τὴν θάλατταν, ἀπ᾽ ἄρκτων δὲ οἶμαι [B] τὸν
+Ἴστρον καὶ πρὸς ἑσπέραν τὸ Ὠρικὸν ἔθνος. ὁ τούτου δὲ αὖ παῖς ὑπὸ τῷ
+Σταγειρίτηι σοφῷ τρεφόμενος τοσοῦτον μεγαλοψυχίᾳ τῶν ἄλλων ἁπάντων
+διήνεγκε καὶ προσέτι τὸν αὑτοῦ πατέρα τῇ στρατηγίᾳ καὶ τῇ θαρραλεότητι καὶ
+ταῖς ἄλλαις ἀρεταῖς ὑπερβαλλόμενος, ὥστ᾽(504) οὐκ ἄξιον αὑτῷ ζῆν
+ὑπερλάμβανεν, εἰ μὴ ξυμπάντων μὲν ἀνθρώπων, πάντων δὲ ἐθνῶν κρατήσειεν.
+οὐκοῦν [C] τὴν μὲν Ἀσίαν ἐπῆλθε σύμπασαν καταστρεφόμενος, καὶ ἀνίσχοντα
+πρῶτος ἀνθρώπων τὸν ἥλιον προσεκύνει, ὡρμημένον δὲ αὐτὸν ἐπὶ τὴν Εὐρώπην,
+ὅπως τὰ λειπόμενα περιβαλόμενος γῆς τε ἁπάσης καὶ θαλάττης κύριος γένοιτο,
+τὸ χρεὼν ἐν Βαβυλῶνι κατέλαβε. Μακεδόνες δὲ ἁπάντων ἦρχον, ὧν ὑπ᾽ ἐκείνῳ
+κτησάμενοι πόλεων καὶ ἐθνῶν ἔτυχον. ἆρ᾽ οὖν ἔτι χρὴ διὰ μειζόνων τεκμηρίων
+δηλοῦν, [D] ὡς ἔνδοξος μὲν ἡ Μακεδονία καὶ μεγάλη τὸ πρόσθεν γένοιτο;
+ταύτης δὲ αὐτῆς τὸ κράτιστον ἡ πόλις ἐκείνη, ἣν ἀνέστησαν, πεσόντων,
+οἶμαι, Θετταλῶν, τῆς κατ᾽ ἐκείνων ἐπώνυμον νίκης. καὶ περὶ μὲν τούτων
+οὐδὲν ἔτι δέομαι μακρότερα λέγειν.
+
+(Now though I have much that is highly honourable to say about her native
+land,(505) I think it well to omit part, because of its antiquity. For it
+seems to be not far removed from myth. For instance, the sort of story
+that is told about the Muses, that they actually came from Pieria(506) and
+that it was not from Helicon that they came to Olympus, when summoned to
+their father’s side. This then, and all else of the same sort, since it is
+better suited to a fable than to my narrative, must be omitted. But
+perhaps it is not out of the way nor alien from my present theme to tell
+some of the facts that are not familiar to all. They say(507) that
+Macedonia was colonised by the descendants of Heracles, the sons of
+Temenus, who had been awarded Argos as their portion, then quarrelled, and
+to make an end of their strife and jealousy led out a colony. Then they
+seized Macedonia, and leaving a prosperous family behind them, they
+succeeded to the throne, king after king, as though the privilege were an
+inheritance. Now to praise all these would be neither truthful, nor in my
+opinion easy. But though many of them were brave men and left behind them
+very glorious monuments of the Hellenic character, Philip and his son
+surpassed in valour all who of old ruled over Macedonia and Thrace, yes
+and I should say all who governed the Lydians as well, or the Medes and
+Persians and Assyrians, except only the son of Cambyses,(508) who
+transferred the sovereignty from the Medes to the Persians. For Philip was
+the first to try to increase the power of the Macedonians, and when he had
+subdued the greater part of Europe, he made the sea his frontier limit on
+the east and south, and on the north I think the Danube, and on the west
+the people of Oricus,(509) And after him, his son, who was bred up at the
+feet of the wise Stagyrite,(510) so far excelled all the rest in greatness
+of soul, and besides, surpassed his own father in generalship and courage
+and the other virtues, that he thought that life for him was not worth
+living unless he could subdue all men and all nations. And so he traversed
+the whole of Asia, conquering as he went, and he was the first of men(511)
+to adore the rising sun; but as he was setting out for Europe in order to
+gain control of the remainder and so become master of the whole earth and
+sea, he paid the debt of nature in Babylon. Then Macedonians became the
+rulers of all the cities and nations that they had acquired under his
+leadership. And now is it still necessary to show by stronger proofs that
+Macedonia was famous and great of old? And the most important place in
+Macedonia is that city which they restored, after, I think, the fall of
+the Thessalians, and which is called after their victory over them.(512)
+But concerning all this I need not speak at greater length.)
+
+Εὐγενείας γε μὴν τί ἂν ἔχοιμεν ἔτι πράγματα ἐπιζητοῦντες φανερώτερον καὶ
+ἐναργὲς μᾶλλον τεκμήριον; θυγάτηρ γάρ ἐστιν ἀνδρὸς ἀξίου νομισθέντος τὴν
+ἐπώνυμον τοῦ ἔτους ἀρχὴν ἄρχειν,(513) πάλαι [108] μὲν ἰσχυρὰν καὶ
+βασιλείαν ἀτεχνῶς ὀνομαζομένην, μεταβαλοῦσαν δὲ διὰ τοὺς οὐκ ὀρθῶς
+χρωμένους τῇ δυνάμει τὸ ὄνομα· νῦν δὲ ἤδη τῆς δυνάμεως ἐπιλειπούσης,
+ἐπειδὴ πρὸς μοναρχίαν τὰ τῆς πολιτείας μεθέστηκε, τιμὴ καθ᾽ αὑτὴν τῶν
+ἄλλων ἁπάντων στερομένη πρὸς πᾶσαν ἰσχὺν ἀντίρροπος εἶναι δοκεῖ, τοῖς μὲν
+ἰδιώταις οἷον ἆθλον ἀποκειμένη καὶ γέρας ἀρετῆς ἦ πίστεως ἤ τινος εὐνοίας
+καὶ ὑπηρεσίας περὶ τοὺς τῶν ὅλων ἄρχοντας ἢ πράξεως λαμπρᾶς, [B] τοῖς
+βασιλεῦσι δὲ πρὸς οἷς ἔχουσιν ἀγαθοῖς οἷον ἄγαλμα καὶ κόσμος ἐπιτιθεμένη·
+τῶν μὲν γὰρ ἄλλων ὀνομάτων τε καὶ ἔργων, ὁπόσα τῆς παλαιᾶς ἐκείνης
+πολιτείας διασώζει τινὰ φαύλην καὶ ἀμυδρὰν εἰκόνα, ἢ παντάπασιν
+ὑπεριδόντες διὰ τὴν ἰσχὺν κατέγνωσαν, ἢ προσιέμενοὶ γε διὰ βίου καρποῦνται
+τὰς ἐπωνυμίας· μόνης δέ, οἶμαι, ταύτης οὔτε τὴν ἀρχὴν ὑπερεῖδον, χαίρουσί
+τε(514) καὶ πρὸς ἐνιαυτὸν τυγχάνοντες· [C] καὶ οὔτε ἐδιώτης οὐδεὶς οὔτε
+βασιλεύς ἐστιν ἢ γέγονεν, ὃς οὐ ζηλωτὸν ἐνόμισεν ὕπατος ἐπονομασθῆναι. εἰ
+δέ, ὅτι πρῶτος ὔτυχεν ἐκεῖνος καὶ γέγονεν ἀρχηγὸς τῷ γένει τῆς εὐδοξίας,
+ἔλαττὸν τις ἔχειν αὐτὸν τῶν ἄλλων ὑπολαμβάνει, λίαν ἐξαπατώμενος οὐ
+μανθάνει· τῷ παντὶ γὰρ οἶμαι κρεῖττον ἐστι καὶ σεμνότερον ἀρχὴν παρασχεῖν
+τοῖς ἐγγόνοις περιφανείας τοσαύτης [D] ἢ λαβεῖν παρὰ τῶν προγόνων. ἐπεὶ
+καὶ πόλεως μεγίστης οἰκιστὴν γενέσθαι κρεῖττον ἢ πολίτην, καὶ λαβεῖν
+ὁτιοῦν ἀγαθὸν τοῦ δοῦναι τῷ παντὶ καταδεέστερον. λαμβάνειν δὲ ἐοίκασι παρὰ
+τῶν πατέρων οἱ παῖδες καὶ οἱ πολῖται παρὰ τῶν πόλεων οἷον ἁφορμάς τινας
+πρὸς εὐδοξίαν. ὅστις δὲ ἀποδίδωσι πάλιν ἐξ ἑαυτοῦ προγόνοις τε καὶ πατρίδι
+μείζονα τιμῆς ὑπόθεσιν, λαμπροτέραν μὲν ἐκείνην καὶ σεμνοτέραν, τοὺς
+πατέρας δὲ ἐνδοξοτέρους ἀποφαίνων, οὗτος οὐδενὶ δοκεῖ καταλιπεῖν(515) πρὸς
+εὐγενείας λόγον ἅμιλλαν· [109] οὐδὲ ἔστιν ὅστις ἐκείνου φήσει κρείττων
+γεγονέναι· ἐξ ἀγαθῶν μὲν γὰρ ἀγαθὸν φῦναι χρή. ὁ δὲ ἐξ ἐνδόξων ἐνδοξότερος
+γενόμενος, ἐς ταὐτὸν ἀρετῇ τῆς τύχης πνεούσης, οὗτος οὐδενὶ δίδωσιν
+ἀπορεῖν, εἰ τῆς εὐγενείας εἰκότως μεταποιεῖται.
+
+(And of her noble birth why should I take any further trouble to seek for
+clearer or more manifest proof than this? I mean that she is the daughter
+of a man who was considered worthy to hold the office that gives its name
+to the year,(516) an office that in the past was powerful and actually
+called royal, but lost that title because of those who abused their power.
+But now that in these days its power has waned, since the government has
+changed to a monarchy, the bare honour, though robbed of all the rest, is
+held to counterbalance all power, and for private citizens is set up as a
+sort of prize and a reward of virtue, or loyalty, or of some favour done
+to the ruler of the empire, or for some brilliant exploit, while for the
+emperors, it is added to the advantages they already possess as the
+crowning glory and adornment. For all the other titles and functions that
+still retain some feeble and shadowy resemblance to the ancient
+constitution they either altogether despised and rejected, because of
+their absolute power, or they attached them to themselves and enjoy the
+titles for life. But this office alone, I think, they from the first did
+not despise, and it still gratifies them when they obtain it for the year.
+Indeed there is no private citizen or emperor, nor has ever been, who did
+not think it an enviable distinction to be entitled consul. And if there
+be anyone who thinks that, because he I spoke of was the first of his line
+to win that title and to lay the foundations of distinction for his
+family, he is therefore inferior to the others, he fails to understand
+that he is deceived exceedingly. For it is, in my opinion, altogether
+nobler and more honourable to lay the foundations of such great
+distinction for one’s descendants than to receive it from one’s ancestors.
+For indeed it is a nobler thing to be the founder of a mighty city than a
+mere citizen and to receive any good thing is altogether less dignified
+than to give. Indeed it is evident that sons receive from their fathers,
+and citizens from their cities, a start, as it were, on the path of glory.
+But he who by his own effort pays back to his ancestors and his native
+land that honour on a higher scale, and makes his country show more
+brilliant and more distinguished, and his ancestors more illustrious,
+clearly yields the prize to no man on the score of native nobility. Nor is
+there any man who can claim to be superior to him I speak of. For the good
+must needs be born of good parents. But when the son of illustrious
+parents himself becomes more illustrious, and fortune blows the same way
+as his merit, he causes no one to feel doubt, if he lays claim, as is
+reasonable, to be of native nobility.)
+
+Εὐσεβία δέ, περὶ ἧς ὁ λόγος, παῖς μὲν ὑπάτου γέγονε, γαμετὴ δέ ἐστι
+βασιλέως ἐνδρείου, σώφρονος, συνετοῦ, δικαίου, χρηστοῦ καὶ πρᾴου καὶ
+μεγαλοψύχου, [B] ὃς ἐπειδὴ πατρῴαν οὖσαν αὐτῷ τὴν ἀρχὴν ἀνεκτήσατο,
+ἀφελόμενος τοῦ βίᾳ λαβόντος, γάμου τε ἐδεῖτο πρὸς παίδων γένεσιν, οἳ
+κληρονομήσουσι τῆς τιμῆς καὶ τῆς ἐξουσίας, ταύτην ἀξίαν ἔκρινε τῆς
+κοινωνίας γεγονὼς ἤδη σχεδόν τι τῆς οἰκουμένης ἁπάσης κύριος. καίτοι πῶς
+ἄν τις μείζονα μαρτυρίαν ἐπιζητήσειε τῆσδε; οὐ μόνον περὶ τῆς εὐγενείας
+αὐτῆς, [C] ὑπὲρ δὲ ἁπάντων ἁπλῶς, ὅσα χρῆν οἶμαι τὴν βασιλεῖ τοσούτῳ
+συνιοῦσαν, καθάπερ φερνὴν οἴκοθεν ἐπιφερομένην, κομίζειν ἀγαθά, παιδείαν
+ὀρθήν, σύνεσιν ἐμμελῆ, ἀκμὴν καὶ ὥραν σώματος καὶ κάλλος τοσοῦτον, ὥστε
+ἀποκρύπτεσθαι τᾶς ἄλλας παρθένους, καθάπερ οἶμαι περὶ τῇ σελήνῃ πληθούσῃ
+οἱ διαφανεῖς ἀστέρες καταυγαζόμενοι κρύπτουσι τὴν μορφὴν. ἓν μὲν γὰρ
+τούτων οὐδὲν(517) ἐξαρκεῖν δοκεῖ πρὸς κοινωνίαν βασιλέως, πάντα δὲ ἅμα,
+[D] ὥσπερ θεοῦ τινος ἀγαθῷ βασιλεῖ καλὴν καὶ σώφρονα πλάττοντος τὴν
+νύμφην, εἰς ταὐτὸ συνεληλυθότα πόρρωθεν καὶ οὐκ ἀπὸ τῶν ὀμμάτων
+ἐφελκυσάμενα μάλα ὄλβιον ἦγε τὸν νυμφίον. κάλλος μὲν γὰρ τῆς ἐκ τοῦ γένους
+βοηθείας καὶ τῶν ἄλλων ἀγαθῶν οἶμαι στερόμενον οὐδὲ ἰδιώτην ἀκόλαστον
+ἰσχύει πείθειν τὴν γαμήλιον ἀνάψαι λαμπάδα, ἄμφω δὲ ἅμα συνελθόντα γάμον
+μὲν ἧρμοσε πολλάκις, ἀπολειπόμενα δὲ [110] τῆς ἐκ τῶν τρόπων ἁρμονίας καὶ
+χάριτος οὐ λίαν ἐφάνη ζηλωτά.
+
+(Now Eusebia, the subject of my speech, was the daughter of a consul, and
+is the consort of an Emperor who is brave, temperate, wise, just,
+virtuous, mild and high‐souled, who, when he acquired the throne that had
+belonged to his ancestors, and had won it back from him who had usurped it
+by violence, and desired to wed that he might beget sons to inherit his
+honour and power, deemed this lady worthy of his alliance, when he had
+already become master of almost the whole world. And indeed why should one
+search for stronger evidence than this? Evidence, I mean, not only of her
+native nobility, but of all those combined gifts which she who is united
+to so great an Emperor ought to bring with her from her home as a dowry,
+wit and wisdom, a body in the flower of youth, and beauty so conspicuous
+as to throw into the shade all other maidens beside, even as, I believe,
+the radiant stars about the moon at the full are outshone and hide their
+shape.(518) For no single one of these endowments is thought to suffice
+for an alliance with an Emperor, but all together, as though some god were
+fashioning for a virtuous Emperor a fair and modest bride, were united in
+her single person and, attracting not his eyes alone, brought from afar
+that bridegroom blest of heaven. For beauty alone, if it lacks the support
+of birth and the other advantages I have mentioned, is not enough to
+induce even a licentious man, a mere citizen, to kindle the marriage
+torch, though both combined have brought about many a match, but when they
+occur without sweetness and charm of character they are seen to be far
+from desirable.)
+
+Ταῦτα ἐπιστάμενον σαφῶς τὸν βασιλέα τὸν σώφρονα φαίην ἂν εἰκότως πολλάκις
+βουλευσάμενον ἑλέσθαι τὸν γάμον, τὰ μὲν οἶμαι πυνθανόμενον, ὅσα χρῆν δι᾽
+ἀκοῆς περὶ αὐτῆς μαθεῖν, τεκμαιρόμενον δὲ ἀπὸ τῆς μητρὸς τὴν εὐταξίαν·
+ὑπὲρ ἧς τὰ μὲν ἄλλα τί δεῖ λέγοντας διατρίβειν, καθάπερ οὐκ ἔχοντας ἴδιον
+ἐγκώμιον τῆς,(519) ὑπὲρ ἧς ὁ λόγος, [B] διελθεῖν; τοσοῦτον δὲ ἴσως οὔτε
+εἰπεῖν οὔτε ἐπακοῦσαι πολὺ καὶ ἐργῶδες, ὅτι δὴ γένος μὲν αὐτῇ σφόδρα
+Ἑλληνικόν, Ἑλλήνων τῶν πάνυ, καὶ πόλις ἡ μητρόπολις τῆς Μακεδονίας,
+σωφροσύνη δὲ ὑπέρ τε Εὐάδνην τὴν Καπανέως καὶ τὴν Θετταλὴν ἐκείνην
+Λαοδάμειαν. αἱ μὲν γὰρ καλοὺς καὶ νέους καὶ ἔτι νυμφίους τοὺς ἄνδρας
+ἀφαιρεθεῖσαι διαμόνων βίᾳ βασκάνων ἢ μοιρῶν νήμασι τοῦ ζῆν ὑπερεῖδον διὰ
+τὸν ἔρωτα, ἡ δέ, [C] ἐπειδὴ τὸ χρεὼν τὸν κουρίδιον αὐτῆς ἄνδρα κατέλαβε,
+τοῖς παισὶ προσκαθημένη τοσοῦτον ἐπὶ σωφροσύνῃ κλέος αὑτῇ εἰργάσατο, ὥστε
+τῇ μὲν Πηνελόπῃ περιόντος ἔτι καὶ πλανωμένου τοῦ γήμαντος, προσῄει τὰ
+μειράκια μνηστευσόμενα ἔκ τε Ἰθάκης καὶ Σάμου καὶ Δουλιχίου, τῇ δὲ ἀνὴρ
+μὲν οὐδεὶς καλὸς καὶ μέγας ἢ ἰσχυρὸς καὶ πλούσιος ὑπὲρ(520) τούτων εἰς
+λόγους ἐλθεῖν ὑπέμεινέ ποτε· τὴν θυγατέρα δὲ βασιλεὺς ἑαυτῷ συνοικεῖν
+ἀξίαν ἔκρινε, [D] καὶ ἔδρασε τὸν γάμον λαμπρῶς μετὰ τὰ τρόπαια, ἔθνη καὶ
+πόλεις καὶ δήμους(521) ἑστιῶν.
+
+(I have good reason to say that the Emperor in his prudence understood
+this clearly, and that it was only after long deliberation that he chose
+this marriage, partly making enquiries about all that was needful to learn
+about her by hearsay, but judging also from her mother of the daughter’s
+noble disposition. Of that mother why should I take time to say more, as
+though I had not to recite a special encomium on her who is the theme of
+my speech? But so much perhaps I may say briefly and you may hear without
+weariness, that her family is entirely Greek, yes Greek of the purest
+stock, and her native city was the metropolis of Macedonia, and she was
+more self‐controlled than Evadne(522) the wife of Capaneus, and the famous
+Laodameia(523) of Thessaly. For these two, when they had lost their
+husbands, who were young, handsome and still newly‐wed, whether by the
+constraint of some envious powers, or because the threads of the fates
+were so woven, threw away their lives for love. But the mother of the
+Empress, when his fate had come upon her wedded lord, devoted herself to
+her children, and won a great reputation for prudence, so great indeed,
+that whereas Penelope, while her husband was still on his travels and
+wanderings, was beset by those young suitors who came to woo her from
+Ithaca and Samos and Dulichium, that lady no man however fair and tall or
+powerful and wealthy ever ventured to approach with any such proposals.
+And her daughter the Emperor deemed worthy to live by his side, and after
+setting up the trophies of his victories, he celebrated the marriage with
+great splendour, feasting nations and cities and peoples.)
+
+Εἰ δέ τις ἄρα ἐκείνων ἐπακούειν ποθεῖ, ὅπως μὲν ἐκ Μακεδονίας ἐκαλεῖτο
+μετὰ τῆς μητρὸς ἡ νύμφη, τίς δὲ ἧν ὁ τῆς πομπῆς τρόπος, ἁρμάτων καὶ ἵππων
+καὶ ὀχημάτων παντοδαπῶν χρυσῷ καὶ ἀργύρῳ καὶ ὀρειχάλκῳ μετὰ τῆς ἀρίστης
+τέχνης εἰργασμένων, ἴστω παιδικῶν σφόδρα ἀκουσμάτων ἐπιθυμῶν· [111]
+καθάπερ γὰρ οἶμαι κιθαρῳδοῦ τινος δεξιοῦ τὴν τέχνην· ἔστω δέ, εἰ βούλει,
+Τέρπανδρος οὗτος ἢ ὁ Μηθυμναῖος ἐκεῖνος, ὃν δὴ λόγος ἔχει δαιμονίᾳ πομπῇ
+χρησάμενον φιλομουσοτέρου τοῦ δελφῖνος τυχεῖν ἢ τῶν ξυμπλεόντων, καὶ ἐπὶ
+τὴν Λακωνικὴν ἄκραν κομισθῆναι· ἔθελγε γὰρ οἶμαι τοὺς δυστυχεῖς ναύτας ὅσα
+ἐκεῖνος ἀπὸ τῆς τέχνης εἰργάσατο, αὐτῆς δὲ ἐκείνης ὑπερεώρων καὶ οὐδεμίαν
+ὤραν ἐποιοῦντο τῆς μουσικῆς· [B] εἰ δὴ οὖν τις τοῖν ἀνδροῖν ἐκείνοιν τὸν
+κράτιστον ἐπιλεξάμενος καὶ ἀποδοὺς τὸν περὶ τὸ σῶμα κόσμον τῇ τέχνῃ
+πρέποντα εἶτα ἐς θέατρον παραγάγοι παντοδαπῶν ἀνδρῶν καὶ γυναικῶν καὶ
+παίδων φύσει τε καὶ ἡλικίᾳ καὶ τοῖς ἄλλοις ἐπιτηδεύμασι διαφερόντων, οὐκ
+ἂν οἴεσθε τοὺς μὲν παῖδας καὶ τῶν ἀνδρῶν καὶ γυναικῶν(524) ὁπόσοι τοιοῦτοι
+εἰς τὴν ἐσθῆτα καὶ τὴν κιθάραν ἀποβλέποντας ἐκπεπλῆχθαι δεινῶς πρὸς τὴν
+ὄψιν, τῶν ἀνδρῶν δὲ τοὺς ἀμαθεστέρους καὶ γυναικῶν πλὴν σφόδρα ὀλίγων ἅπαν
+τὸ πλῆθος ἡδονῇ [C] καὶ λύπῃ κρίνειν τὰ κρούματα, μουσικὸν δὲ ἄνδρα, τοὺς
+νόμους(525) ἐξεπιστάμενον τῆς τέχνης, οὔτε μιγνύμενα τὰ μέλη τῆς ἡδονῆς
+χάριν φαύλως ἀνέχεσθαι, δυσχεραίνειν τε(526) καὶ εἰ(527) τοὺς τρόπους τῆς
+μουσικῆς διαφθείροι καὶ εἰ ταῖς ἁρμονίαις μὴ δεόντως χρῷτο μηδὲ ἑπομένως
+τοῖς νόμοις τῆς ἀληθινῆς καὶ θείας μουσικῆς; ὁρῶν δὲ ἐμμένοντα τοῖς
+νομισθεῖσι καὶ οὐ κίβδηλον ἡδονήν, καθαρὰν δὲ [D] καὶ ἀκήρατον τοῖς
+θεαταῖς ἐνεργασάμενον ἄπεισι τοῦτον ἐπαινῶν καὶ ἐκπληττόμενος, ὄτι δὴ σὺν
+τέχνῃ μηδὲν ἀδικῶν τὰς Μούσας τῷ θεάτρῳ ξυγγέγονε. τὸν δὲ τὴν ἁλουργίδα
+καὶ τὴν κιθάραν ἐπαινοῦντα ληρεῖν οἴεται καὶ ἀνοηταίνειν· καὶ εἰ διὰ
+πλείονων(528) τὰ τοιαῦτα διηγεῖται, λέξει τε ἡδίστῃ κοσμῶν καὶ ἐπιλεαίνων
+τὸ φαῦλον καὶ ἀγεννὲς τῶν διηγημάτων, γελοιότερον νομίζει [112] τῶν
+ἀποτορνείειν τὰς κέγχρους ἐπιχειρούντων, καθάπερ οἶμαι φασὶ τὸν Μυρμηκίδην
+ἀντιταττόμενον τῇ Φειδίου τέχνῃ. οὔκουν οὐδὲ ἡμεῖς ἑκόντες αὑτοὺς ταύταις
+ὑποθήσομεν ταῖς αἰτίαις, ἱματίων πολυτελῶν καὶ δώρων παντοίων ὅρμων τε καὶ
+στεφάνων κατάλογον τῶν ἐκ βασιλέως μακρόν τινα τοῦτον ᾄδοντες, οὐδὲ ὡς
+ἀπήντων οἱ δῆμοι δεξιούμενοι καὶ χαίροντες, οὐδὲ ὅσα κατὰ τὴν ὁδὸν ἐκείνην
+λαμπρὰ καὶ ζηλωτὰ γέγονε καὶ ἐνομίσθη. [B] ἀλλ᾽ ἐπειδὴ τῶν βασιλείων εἴσω
+παρῆλθε καὶ τῆς ἐπωνυμίας ταύτης ἠξιώθη, τί πρῶτον ἔργον ἐκείνης γέγονε,
+καὶ αὖθις δεύτερον, καὶ ἐπ᾽ αὐτῷ τρίτον, καὶ πολλὰ δὴ μάλα τὸ ἐντεῦθεν; οὐ
+γάρ, εἰ σφόδρα λέγειν ἐθέλοιμι καὶ μακρὰς ὑπὲρ τούτων βίβλους ξυντιθέναι,
+ἀρκέσειν ὑπολαμβάνω τῷ πλήθει τῶν ἔργων, ὅσα ἐκείνῃ φρόνησιν καὶ πρᾳότητα
+καὶ σωφροσύνην καὶ φιλανθρωπίαν ἐπιείκειάν τε καὶ ἐλευθεριότητα [C] καὶ
+τὰς ἄλλας ἀρετὰς ἐξεμαρτύρησε λαμπρότερον, ἢ νῦν ὁ παρὼν περὶ αὐτῆς λόγος
+δηλοῦν ἐπιχειρεῖ καὶ ἐκδιδάσκειν τοὺς πάλαι διὰ τῶν ἔργων ἐγνωκότας. οὐ
+μὴν ἐπειδὴ ἐκεῖνο δυσχερές, μᾶλλον δὲ ἀδύνατον ἐφάνη, παντελῶς ἄξιον ὑπὲρ
+ἁπάντων ἀποσιωπῆσαι, πειράσθαι δὲ εἰς δύναμιν φράζειν ὑπὲρ αὐτῶν καὶ τῆς
+μὲν φρονήσεως ποιεῖσθαι σημεῖον καὶ τῆς ἄλλης ἀρετῆς πάσης, ὅτι τὸν
+γήμαντα διέθηκεν οὕτω περὶ αὑτὴν, ὥσπερ οὖν ἄξιον γυναῖκα καλὴν καὶ
+γενναίαν.
+
+(But should any haply desire to hear of such things as how the bride was
+bidden to come from Macedonia with her mother, and what was the manner of
+the cavalcade, of the chariots and horses and carriages of all sorts,
+decorated with gold and silver and copper of the finest workmanship, let
+me tell him that it is extremely childish of him to wish to hear such
+things. It is like the case of some player on the cithara who is an
+accomplished artist—let us say if you please Terpander or he of
+Methymna(529) of whom the story goes that he enjoyed a divine escort and
+found that the dolphin cared more for music than did his fellow‐voyagers,
+and was thus conveyed safely to the Laconian promontory.(530) For though
+he did indeed charm those miserable sailors by his skilful performance,
+yet they despised his art and paid no heed to his music. Now, as I was
+going to say, if some one were to choose the best of those two musicians,
+and were to clothe him in the raiment suited to his art, and were then to
+bring him into a theatre full of men, women and children of all sorts,
+varying in temperament and age and habits besides, do you not suppose that
+the children and those of the men and women who had childish tastes would
+gaze at his dress and his lyre, and be marvellously smitten with his
+appearance, while the more ignorant of the men, and the whole crowd of
+women, except a very few, would judge his playing simply by the criterion
+of pleasure or the reverse; whereas a musical man who understood the rules
+of the art would not endure that the melodies should be wrongly mixed for
+the sake of giving pleasure, but would resent it if the player did not
+preserve the modes of the music and did not use the harmonies properly,
+and conformably to the laws of genuine and inspired music? But if he saw
+that he was faithful to the principles of his art and produced in the
+audience a pleasure that was not spurious but pure and uncontaminated, he
+would go home praising the musician, and filled with admiration because
+his performance in the theatre was artistic and did the Muses no wrong.
+But such a man thinks that anyone who praises the purple raiment and the
+lyre is foolish and out of his mind, while, if he goes on to give full
+details about such outward things, adorning them with an agreeable style
+and smoothing away all that is worthless and vulgar in the tale, then the
+critic thinks him more ridiculous than those who try to carve cherry‐
+stones,(531) as I believe is related of Myrmecides(532) who thus sought to
+rival the art of Pheidias. And so neither will I, if I can help it, lay
+myself open to this charge by reciting the long list of costly robes and
+gifts of all kinds and necklaces and garlands that were sent by the
+Emperor, nor how the folk in each place came to meet her with welcome and
+rejoicing, nor all the glorious and auspicious incidents that occurred on
+that journey, and were reported. But when she entered the palace and was
+honoured with her imperial title, what was the first thing she did and
+then the second and the third and the many actions that followed? For
+however much I might wish to tell of them and to compose lengthy volumes
+about them, I think that, for the majority, those of her deeds will be
+sufficient that more conspicuously witnessed to her wisdom and clemency
+and modesty and benevolence and goodness and generosity and her other
+virtues, than does now the present account of her, which tries to
+enlighten and instruct those who have long known it all from personal
+experience. For it would not be at all proper, merely because the task has
+proved to be difficult or rather impossible, to keep silence about the
+whole, but one should rather try, as far as one can, to tell about those
+deeds, and to bring forward as a proof of her wisdom and of all her other
+virtues the fact that she made her husband regard her as it is fitting
+that he should regard a beautiful and noble wife.)
+
+Ὥστε ἔγωγε τῆς Πηνελόπης πολλὰ καὶ ἄλλα νομίσας ἐπαίνων ἄξια [D] τοῦτο ἐν
+τοῖς μάλιστα θαυμάζω, ὅτι δὴ τὸν ἄνδρα λίαν ἔπειθε στέργειν καὶ ἀγαπᾶν
+αὑτὴν ὑπερορῶντα μέν, ὡς φασί, δαιμονίων γάμων, ἀτιμάζοντα δὲ οὐ μεῖον τὴν
+τῶν Φαιάκων ξυγγένειαν. Καίτοι γε εἶχον αὐτοῦ πᾶσαι ἐρωτικῶς, Καλυψὼ καὶ
+Κίρκη καὶ Ναυσικάα· καὶ ἦν αὐταῖς τὰ βασίλεια πάγκαλα, κήπων τινῶν [113]
+καὶ παραδείσων ἐν αὐτοῖς πεφυτευμένων μάλα ἀμφιλαφέσι καὶ κατασκίοις τοῖς
+δένδρεσι, λειμῶνές τε ἄνθεσι ποικίλοις καὶ μαλακῇ τῆ πόᾳ βρύοντες·
+
+(Therefore, though I think that many of the other qualities of Penelope
+are worthy of praise, this I admire beyond all, that she so entirely
+persuaded her husband to love and cherish her, that he despised, we are
+told, unions with goddesses, and equally rejected an alliance with the
+Phaeacians. And yet they were all in love with him, Calypso, Circe,
+Nausicaa. And they had very beautiful palaces and gardens and parks
+withal, planted with wide‐spreading and shady trees, and meadows gay with
+flowers, in which soft grass grew deep: “And four fountains in a row
+flowed with shining water.”(533))
+
+Κρῆναι δ᾽ ἑξείης πίσυρες ῥέον ὕδατι λευκῷ· καὶ ἐτεθήλει περὶ τὴν οἰκίαν
+ἡμερὶς ἡβώωσα(534) σταφυλῆς οἶμαι τῆς γενναίας, βριθομένη τοῖς βότρυσι·
+καὶ παρὰ τοῖς Φαίαξιν ἕτερα τοιαῦτα, πλὴν ὅσῳ πολυτελέστερα, [B] ἅτε οἶμαι
+ποιητὰ ξὺν τέχνῃ, τῆς τῶν αὐτοφυῶν ἄλαττον μετεῖχε χάριτος καὶ ἧττον εἶναι
+ἐδόκει ἐκείνων ἐράσμια. τῆς τρυφῆς δὲ αὖ καὶ τοῦ πλούτου καὶ προσέτι τῆς
+περὶ τὰς νήσους ἐκείνας εἰρήνης καὶ ἡσυχίας τίνα οὐκ ἂν ἡττηθῆναι
+δοκεῖτε(535) τοσούτους ἀνατλάντα πόνους καὶ κινδύνους καὶ ἔτι ὑφορώμενον
+δεινότερα(536) πείσεσθαι, τὰ μὲν ἐν θαλάττῃ τὰ δὲ ἐπὶ τῆς οἰκίας αὐτῆς,
+[C] πρὸς ἑκατὸν νεανίσκους ἡβῶντας εὖ μάλα μόνον ἀγωνίζεσθαι μέλλοντα,
+ὅπερ οὐδὲ ἐν Τροίᾳ ἐκείνῳ ποτὲ συνηνέχθη; εἴ τις οὖν ἔροιτο τὸν Ὀδυσσέα
+παίζων ὧδέ πως· τί ποτε, ὦ σοφώτατε ῥῆτορ ἦ στρατηγὲ ἦ ὅ τι χρή σε
+ὀνομάζειν, τοσούτους ἑκὼν ὑπέμεινας πόνους, ἐξὸν εἶναι ὄλβιον καὶ
+εὐδαίμονα, τυχὸν δὲ καὶ ἀθάνατον εἴ τι χρὴ ταῖς ἐπαγγελίαις Καλυψοῦς
+πιστεύειν, σὺ δὲ ἑλόμενος τὰ χείρω πρὸ τῶν βελτιόνων τοσούτους σαυτῷ
+προστέθεικας πόνους, οὐδὲ ἐν τῇ Σχερίᾳ καταμεῖναι ἐθελήσας, [D] ἐξὸν ἐκεῖ
+που παυσάμενον τῆς πλάνης καὶ τῶν κινδύνων ἀπηλλάχθαι· σὺ δὲ ἡμῖν ἐπὶ τῆς
+οἰκίας ἔγνως στρατεύεσθαι καὶ ἄθλους δή τινας καὶ ἀποδημίαν ἑτέραν
+ἐκτελεῖν οὔτι τῆς πρόσθεν, ὥς γε τὸ εἰκὸς ἀπονωτέραν οὐδὲ κουφοτέραν. τί
+δὴ οὖν οἴεσθε πρὸς ταῦτα ἐκεῖνον εἰπεῖν ἔχειν; ἆρ᾽ οὐχ ὅτι τῇ Πηνελόπῃ
+συνεῖναι ἐθέλων τοὺς ἄθλους αὐτῇ καὶ τὰς στρατείας χαρίεντα διηγήματα
+φέρειν ὑπέλαβε; ταῦτά τοι καὶ τὴν μητέρα πεποίηκεν αὐτῷ παραινοῦσαν
+μεμνῆσθαι πάντων, [114] ὧν τε εἶδε θεαμάτων καὶ ὧν ἤκουσεν ἀκουσμάτων,
+
+(And a lusty wild vine bloomed about her dwelling,(537) with bunches of
+excellent grapes, laden with clusters. And at the Phaeacian court there
+were the same things, except that they were more costly, seeing that, as I
+suppose, they were made by art, and hence had less charm and seemed less
+lovely than those that were of natural growth. Now to all that luxury and
+wealth, and moreover to the peace and quiet that surrounded those islands,
+who do you think would not have succumbed, especially one who had endured
+so great toils and dangers and expected that he would have to suffer still
+more terrible hardships, partly by sea and partly in his own house, since
+he had to fight all alone against a hundred youths in their prime, a thing
+which had never happened to him even in the land of Troy? Now if someone
+in jest were to question Odysseus somewhat in this fashion: “Why, O most
+wise orator or general, or whatever one must call you, did you endure so
+many toils, when you might have been prosperous and happy and perhaps even
+immortal, if one may at all believe the promises of Calypso? But you chose
+the worse instead of the better, and imposed on yourself all those
+hardships(538) and refused to remain even in Scheria, though you might
+surely have rested there from your wandering and been delivered from your
+perils; but behold you resolved to carry on the war in your own house and
+to perform feats of valour and to accomplish a second journey, not less
+toilsome, as seemed likely, nor easier than the first!” What answer then
+do you think he would give to this? Would he not answer that he longed
+always to be with Penelope, and that those contests and campaigns he
+purposed to take back to her as a pleasant tale to tell? For this reason,
+then, he makes his mother exhort him to remember everything, all the
+sights he saw and all the things he heard, and then she says:)
+
+
+    ἵνα καὶ μετόπισθε τεῇ εἴπῃσθα γυναικί,
+
+    (“So that in the days to come thou mayst tell it to thy
+    wife.”(539))
+
+
+φησίν. ὁ δὲ οὐδενὸς ἐπιλαθόμενος, ἐπειδὴ πρῶτον ἀφίκετο καὶ τῶν μειρακίων
+ἐπὶ τὰ βασίλεια κωμαζόντων ἐκράτει ξὺν δίκῃ, πάντα ἀθρόως αὐτῇ διηγεῖτο,
+ὅσα τε ἔδρασε καὶ ὅσα ἀνέτλη, καὶ εἰ δὴ τι ἄλλο ὑπὸ τῶν χρησμῶν
+ἀναπειθόμενος ἐκτελεῖν διενοεῖτο· ἀπόρρητον δὲ ἐποιεῖτο πρὸς αὐτὴν οὐδὲ
+ἕν, [B] ἀλλ᾽ ἠξίου κοινωνὸν γίγνεσθαι τῶν βουλευμάτων καὶ ὅ,τι πρακτέον
+εἴη συννοεῖν καὶ συνεξευρίσκειν. ἆρα τοῦτο ὑμῖν τῆς Πηνελόπης ὀλίγον
+ἐγκώμιον δοκεῖ, ἢ ἤδη(540) τις ἄλλη τὴν ἐκείνης ἀρετὴν ὑπερβαλλομένη
+γαμετή τε οὖσα βασιλέως ἀνδρείου καὶ μεγαλοψύχου καὶ σώφρονος τοσαύτην
+εὔνοιαν ἐνεποίησεν αὑτῆς τῷ γήμαντι, [C] συγκερασαμένη τῇ παρὰ τῶν ἐρώτων
+ἐπιπνεομένῃ φιλίᾳ τὴν ἐκ τῆς ἀρετῆς καθάπερ ῥεῦμα θεῖον ἐπιφερομένην ταῖς
+ἀγαθαῖς καὶ γενναίαις ψυχαῖς; δύο γὰρ δὴ τώδε τινὲ πίθω(541) φιλίας ἔστον,
+ὧν ἥδε κατ᾽ ἴσον ἀρυσαμένη βουλευμάτων τε αὐτῷ γέγονε κοινωνὸς καὶ πρᾷον
+ὄντα φύσει τὸν βασιλέα καὶ χρηστὸν καὶ εὐγνώμονα πρὸς ἃ πέφυκε παρακαλεῖ
+μᾶλλον πρεπόντως καὶ πρὸς συγγνώμην τὴν δίκην τρέπει. ὥστε οὐκ ἂν τις
+εἰπεῖν ἔχοι, ὅτωι γέγονεν ἡ βασιλὶς ἥδε ἐν δίκῃ τυχὸν ἢ καὶ παρὰ δίκην
+αἰτία τιμωρίας καὶ κολάσεως μικρᾶς ἢ μείζονος. [D] Ἀθήνησι μὲν οὖν φασιν,
+ὅτε τοῖς πατρίοις ἔθεσιν ἐχρῶντο καὶ ἔζων τοῖς οἰκείοις πειθόμενοι νόμοις
+μεγάλην καὶ πολυάνθρωπον οἰκοῦντες πόλιν, εἴ ποτε τῶν δικαζόντων αἱ ψῆφοι
+κατ᾽ ἴσον γένοιντο τοῖς φεύγουσι πρὸς τοὺς διώκοντας, τὴν τῆς Ἀθηνᾶς
+ἐπιτιθεμένην τῷ τὴν δίκην ὀφλήσειν μέλλοντι ἀπολύειν ἄμφω τῆς αἰτίας,
+[115] τὸν μὲν ἐπάγοντα τὴν κατηγορίαν τοῦ δοκεῖν εἶναι συκοφάντην, τὸν δέ,
+ὡς εἰκός, τοῦ δοκεῖν ἔνοχον εἶναι τῷ πονηρεύματι. τοῦτον δὴ φιλάνθρωπον
+ὄντα καὶ χαρίεντα τὸν νόμον ἐπὶ τῶν δικῶν, ἃς βασιλεὺς κρίνει, σωζόμενον
+πρᾳότερον αὕτη καθίστησιν. οὗ γὰρ ἂν ὁ φεύγων παρ᾽ ὀλίγον ἔλθῃ τὴν ἴσην ἐν
+ταῖς ψήφοις λαχεῖν, πείθει, τὴν ὑπὲρ αὐτοῦ δέησιν προσθεῖσα καὶ ἱκετηρίαν,
+ἀφεῖναι πάντως τῆς αἰτίας. ὁ δὲ ἑκὼν ἑκόντι τῷ θυμῷ χαρίζεται τὰ τοιαῦτα,
+[B] καὶ οὐ, καθάπερ Ὅμηρός φησι τὸν Δία ἐκβιαζόμενον παρὰ τῆς γαμετῆς
+ὁμολογεῖν(542) ὅ,τι ξυγχωροίη,(543) δίδωσιν ἑκὼν ἀέκοντί γε θυμῷ. καὶ
+τυχὸν οὐκ ἄτοπον χαλεπῶς καὶ μόλις τὰ τοιαῦτα ξυγχωρεῖν κατὰ ἀνδρῶν
+ὑβριστῶν καὶ ἀλαζόνων. ἀλλ᾽ οὐδὲ(544) γὰρ εἰ σφόδρα ἐπιτήδειοί τινές εἰσι
+πάσχειν κακῶς καὶ κολάζεσθαι, τούτους ἐκ παντὸς ἀπολέσθαι χρεών· ὃ δὴ καὶ
+ἡ βασιλὶς ἥδε ξυννοοῦσα κακὸν μὲν οὐδὲν ἐκέλευσεν οὔτε ἄλλο ποτε οὔτε(545)
+[C] κόλασιν οὔτε τιμωρίαν ἐπαγαγεῖν οὐχ ὅπως βασιλείᾳ τινὸς ἢ πόλει, ἀλλ᾽
+οὐδὲ οἰκίᾳ μιᾷ τῶν πολιτῶν. προσθείην δ᾽ ἂν ἔγωγε θαρρῶν εὖ μάλα ὅτι μηδὲν
+ψεῦδός φημι, ὡς οὐδὲ ἐφ᾽ ἑνὸς ἀνδρὸς ἢ γυναικὸς μιᾶς ἔστιν αὐτὴν αἰτιᾶσθαι
+ξυμφορᾶς τῳ τῆς τυχούσης, ἀγαθὰ δὲ ὅσα καὶ οὕστινας δρᾷ καὶ ἔδρασεν, ἡδέως
+ἂν ὑμῖν τὰ πλεῖστα ἐξαριθμησαίμην καθ᾽ ἕκαστα ἀπαγγέλλων, ὡς ὅδε μὲν τὸν
+πατρῷον δι᾽ ἐκείνην νέμεται κλῆρον, ἐκεῖνος δὲ ἀπηλλάγη τιμωρίας, [D]
+ὀφλήσας τοῖς νὀμοις, ἄλλος συκοφαντίαν διέφυγε, παρ᾽ ὀλίγον ἐλθὼν
+κινδύνου, τιμῆς δὲ ἔτυχον καὶ ἀρχῆς μυρίοι. καὶ ταῦτα οὐκ ἔστιν ὅστις ἐμὲ
+ψεύδεσθαι τῶν ἁπάντων φήσει, εἰ καὶ ὀνομαστὶ τοὺς ἄνδρας μὴ καταλέγοιμι.
+ἀλλ᾽ ὀκνῶ, μή τισιν ἐξονειδίζειν δόξω τὰς συμφορὰς καὶ οὐκ ἔπαινον τῶν
+ταύτης ἀγαθῶν, κατάλογον δὲ τῶν ἀλλοτρίων συγγράφειν ἀτυχημάτων. τοσούτων
+δὲ ἔργων μηδὲν παρασχέσθαι μηδὲ εἰς τὸ ἐμφανὲς ἄγειν [116] τεκμήριον κενόν
+πως εἶναι δοκεῖ καὶ ἐς ἀπιστίαν ἄγει(546) τὸν ἔπαινον. οὐκοῦν ἐκεῖνα
+παραιτησάμενος, ὁπόσα γ᾽ ἐμοί τε εἰπεῖν ἀνεπίφθονον ταύτῃ τε ἀκούειν καλὰ
+λέγοιμ᾽ ἂν ἤδη.
+
+(And indeed he forgot nothing, and no sooner had he come home and
+vanquished, as was just, the youths who caroused in the palace, than he
+related all to her without pause, all that he had achieved and endured,
+and all else that, obeying the oracles, he purposed still to
+accomplish.(547) And from her he kept nothing secret, but chose that she
+should be the partner of his counsels and should help him to plan and
+contrive what he must do. And do you think this a trifling tribute to
+Penelope, or is there not now found to be yet another woman whose virtue
+surpasses hers, and who, as the consort of a brave, magnanimous and
+prudent Emperor, has won as great affection from her husband, since she
+has mingled with the tenderness that is inspired by love that other which
+good and noble souls derive from their own virtue, whence it flows like a
+sacred fount? For there are two jars,(548) so to speak, of these two kinds
+of human affection, and Eusebia drew in equal measure from both, and so
+has come to be the partner of her husband’s counsels, and though the
+Emperor is by nature merciful, good and wise, she encourages him to follow
+yet more becomingly his natural bent, and ever turns justice to mercy. So
+that no one could ever cite a case in which this Empress, whether with
+justice, as might happen, or unjustly, has ever been the cause of
+punishment or chastisement either great or small. Now we are told that at
+Athens, in the days when they employed their ancestral customs and lived
+in obedience to their own laws, as the inhabitants of a great and humane
+city, whenever the votes of the jurymen were cast evenly for defendant and
+plaintiff, the vote of Athene(549) was awarded to him who would have
+incurred the penalty, and thus both were acquitted of guilt, he who had
+brought the accusation, of the reputation of sycophant, and the defendant,
+naturally, of the guilt of the crime. Now this humane and gracious custom
+is kept up in the suits which the Emperor judges, but Eusebia’s mercy goes
+further. For whenever the defendant comes near to obtaining an equal
+number of votes, she persuades the Emperor, adding her request and
+entreaty on his behalf, to acquit the man entirely of the charge. And of
+free will with willing heart he grants the boon, and does not give it as
+Homer says Zeus, constrained by his wife, agreed as to what he should
+concede to her “of free will but with soul unwilling.”(550) And perhaps it
+is not strange that he should concede this pardon reluctantly and under
+protest in the case of the violent and depraved. But not even when men
+richly deserve to suffer and be punished ought they to be utterly ruined.
+Now since the Empress recognises this, she has never bidden him inflict
+any injury of any kind, or any punishment or chastisement even on a single
+household of the citizens, much less on a whole kingdom or city. And I
+might add, with the utmost confidence that I am speaking the absolute
+truth, that in the case of no man or woman is it possible to charge her
+with any misfortune that has happened, but all the benefits that she
+confers and has conferred, and on whom, I would gladly recount in as many
+cases as possible, and report them one by one, how for instance this man,
+thanks to her, enjoys his ancestral estate, and that man has been saved
+from punishment, though he was guilty in the eyes of the law, how a third
+escaped a malicious prosecution, though he came within an ace of the
+danger, how countless persons have received honour and office at her
+hands. And on this subject there is no one of them all who will assert
+that I speak falsely, even though I should not give a list of those
+persons by name. But this I hesitate to do, lest I should seem to some to
+be reproaching them with their sufferings, and to be composing not so much
+an encomium of her good deeds as a catalogue of the misfortunes of others.
+And yet, not to cite any of these acts of hers, and to bring no proof of
+them before the public seems perhaps to imply that they are lacking, and
+brings discredit on my encomium. Accordingly, to deprecate that charge, I
+shall relate so much as it is not invidious for me to speak or for her to
+hear.)
+
+Ἐπειδὴ γὰρ τὴν τοῦ γήμαντος εὔνοιαν τηλαυγέστατον πρόσωπον, κατὰ τὸν σοφὸν
+Πίνδαρον, ἀρχομένη τῶν ἔργων ἔθετο, γένος τε ἅπαν καὶ ξυγγενεῖς εὐθὺς
+ἐνέπλησε τιμῆς, τοὺς μὲν ἤδη γνωρίμους καὶ πρεσβυτέρους ἐπὶ μειζόνων
+τάττουσα πράξεων καὶ ἀποφήνασα μακαρίους καὶ ζηλωτοὺς βασιλεῖ τ᾽ ἐποίησε
+φίλους καὶ τῆς εὐτυχίας τῆς παρούσης ἔδωκε τὴν ἀρχήν. [B] καὶ γὰρ εἴ τῳ
+δοκοῦσιν, ὥσπερ οὖν ἀληθές, δι᾽ αὑτοὺς τίμιοι, ταύτῃ γε οἶμαι προσθήσει
+τὸν ἔπαινον· δῆλον γὰρ ὅτι μὴ τῇ τοῦ γένους κοινωνίᾳ μόνον, πολὺ δὲ πλέον
+ἀρετῇ φαίνεται νέμουσα· οὗ μεῖζον οὐκ οἶδα ὅπως τις ἐγκώμιον ἐρεῖ. περὶ
+μὲν τούσδε γέγονε τοιάδε. ὅσοι δὲ ἀγνῶτες ἔτι διὰ νεότητα τοῦ γνωρισθῆναι
+καὶ ὁπωσοῦν ἐδέοντο, [C] τούτοις ἐλάττονας διένειμε τιμάς. ἀπέλιπε δὲ
+οὐδὲν εὐεργετοῦσα ξύμπαντας. καὶ οὐ τοὺς ξυγγενεῖς μόνον τοσαῦτα ἔδρασεν
+ἀγαθά, ξενίαν δὲ ὅτῳ πρὸς τοὺς ἐκείνης πατέρας ὑπάρξασαν ἔγνω, οὐκ
+ἀνόνητον ἀφῆκε τοῖς κτησαμένοις, τιμᾷ δὲ οἶμαι καὶ τούτους καθάπερ
+ξυγγενεῖς, καὶ ὅσους τοῦ πατρὸς ἐνόμισε φίλους, [D] ἅπασιν ἔνειμε τῆς
+φιλίας ἔπαθλα θαυμαστά.
+
+(When she had, in the beginning, secured her husband’s good‐will for her
+actions like a “frontage shining from afar,” to use the words of the great
+poet Pindar,(551) she forthwith showered honours on all her family and
+kinsfolk, appointing to more important functions those who had already
+been tested and were of mature age, and making them seem fortunate and
+enviable, and she won for them the Emperor’s friendship and laid the
+foundation of their present prosperity. And if anyone thinks, what is in
+fact true, that on their own account they are worthy of honour, he will
+applaud her all the more. For it is evident that it was their merit, far
+more than the ties of kinship, that she rewarded; and one could hardly pay
+her a higher compliment than that. Such then was her treatment of these.
+And to all who, since they were still obscure on account of their youth,
+needed recognition of any sort, she awarded lesser honours. In fact she
+left nothing undone to help one and all. And not only on her kinsfolk has
+she conferred such benefits, but whenever she learned that ties of
+friendship used to exist with her ancestors, she has not allowed it to be
+unprofitable to those who owned such ties, but she honours them, I
+understand, no less than her own kinsfolk, and to all whom she regards as
+her father’s friends she dispensed wonderful rewards for their
+friendship.)
+
+Ἐγὲ δέ, ἐπειδή μοι τεκμηρίων καθάπερ ἐν δικαστηρίῳ τὸν λόγον ὁρῶ δεόμενον,
+αὐτὸς ὑμῖν ἐμαυτὸν τούτων ἐκείνῳ(552) μάρτυρα καὶ ἐπαινέτην παρέξομαι·
+ἀλλ᾽ ὅπως μου μή ποτε ὑπιδόμενοι τὴν μαρτυρίαν πρὶν ἐπακοῦσαι τῶν λόγων
+διαταράττησθε, ὄμνυμι ὑμῖν, ὡς οὐδὲν ψεῦδος οὐδὲ πλάσμα ἐρῶ· ὑμεῖς δὲ κἂν
+ἀνωμότῳ ἐπιστεύσατε πάντα οὐ κολακείας ἕνεκα λέγειν(553). [117] ἔχω γὰρ
+ἤδη τοῦ θεοῦ διδόντος καὶ τοῦ βασιλέως ἅπαντα τὰ ἀγαθά, αὐτῆς γε οἶμαι καὶ
+ταύτης(554) ξυμπροθυμουμένης, ὑπὲρ ὧν ἄν τις κολακεύων ἅπαντα ἀφείη
+ῥήματα, ὥστε, εἰ μὲν πρὸ τούτων ἔλεγον, ἴσως ἐχρῆν ὀρρωδεῖν τὴν ἄδικον
+ὑποψίαν· νῦν δὲ ἐν ταύτῃ γεγονὼς τῇ τύχῃ καὶ ἀπομνημονεύων τῶν ἐκείνης εἰς
+ἐμαυτὸν ἔργων παρέξομαι ὑμῖν εὐγνωμοσύνης μὲν ἐμαυτοῦ σημεῖον, μαρτύριον
+δὲ ἀληθὲς τῶν ἐκείνης ἔργων. [B] πυνθάνομαι γὰρ δὴ καὶ Δαρεῖον, ἕως ἔτι
+δορυφόρος ἦν τοῦ Περσῶν μονάρχου, τῷ Σαμίῳ ξένῳ περὶ τὴν Αἴγυπτον
+συμβαλεῖν φεύγοντι τὴν αὑτοῦ, καὶ λαβόντα φοινικίδα τινὰ δῶρον, οὗ σφόδρα
+ἐπεθύμει, τὴν Σαμίων ὕστερον ἀντιδοῦναι τυραννίδα, ὁπηνίκα, οἶμαι, τῆς
+Ἀσίας ἁπάσης κύριος κατέστη. εἰ δὴ οὖν καὶ αὐτὸς πολλὰ μὲν παρ᾽ αὐτῆς, ὅτε
+ἔτι ζῆν ἐξῆν ἐν ἡσυχίᾳ, τὰ μέγιστα δὲ δι᾽ αὐτὴν παρὰ τοῦ γενναίου [C] καὶ
+μεγαλόφρονος βασιλέως λαβὼν ὁμολογοίην τοῦ μὲν ἀντιδοῦναι τὴν ἴσην
+λείπεσθαι· ἔχει γάρ, οἶμαι, ξύμπαντα παρ᾽ αὐτοῦ τοῦ καὶ ἡμῖν χαρισαμένου
+λαβοῦσα· τῷ βούλεσθαι δὲ τὴν μνήμην ἀθάνατον αὐτῇ τῶν ἔργων γενέσθαι καὶ
+ἐς ὑμᾶς ταῦτα ἀπαγγέλλειν τυχὸν οὐκ ἀγνωμονέστερος φανοῦμαι τοῦ Πέρσου,
+εἴπερ εἰς τὴν γνώμην ὁρῶντα χρὴ κρίνειν, ἀλλ᾽ οὐχ ὅτῳ παρέσχεν ἡ τύχη
+πολλαπλάσιον ἀποτῖσαι τὸ εὐεργέτημα.
+
+(But since I see that my account is in need of proofs, just as in a law‐
+court, I will offer myself to bear witness on its behalf to these actions
+and to applaud them. But lest you should mistrust my evidence and cause a
+disturbance before you have heard what I have to say, I swear that I will
+tell you no falsehood or fiction; although you would have believed, even
+without an oath, that I am saying all this without intent to flatter. For
+I already possess, by the grace of God and the Emperor, and because the
+Empress too was zealous in my behalf, all those blessings to gain which a
+flatterer would leave nothing unsaid, so that, if I were speaking before
+obtaining these, perhaps I should have to dread that unjust suspicion. But
+as it is, since this is the state of my fortunes, I will recall her
+conduct to me, and at the same time give you a proof of my own right‐
+mindedness and truthful evidence of her good deeds. I have heard that
+Darius, while he was still in the bodyguard of the Persian monarch,(555)
+met, in Egypt, a Samian stranger(556) who was an exile from his own
+country, and accepted from him the gift of a scarlet cloak to which Darius
+had taken a great fancy, and that later on, in the days when, I
+understand, he had become the master of all Asia, he gave him in return
+the tyranny of Samos. And now suppose that I acknowledge that, though I
+received many kindnesses at Eusebia’s hands, at a time when I was still
+permitted to live in peaceful obscurity, and many also, by her
+intercession, from our noble and magnanimous Emperor, I must needs fall
+short of making an equal return; for as I know, she possesses everything
+already, as the gift of him who was so generous to myself; yet since I
+desire that the memory of her good deeds should be immortal, and since I
+am relating them to you, perhaps I shall not be thought less mindful of my
+debt than the Persian, seeing that in forming a judgment it is to the
+intention that one must look, and not to an instance in which fortune
+granted a man the power to repay his obligation many times over.)
+
+[D] Τί ποτε οὖν ἐγὼ τοσοῦτον εὖ παθεῖν φημι καὶ ἀνθ᾽ ὅτου τὸν ἄπαντα
+χρόνον ὑπόχρεων ἀμαυτὸν εἶναι χάριτος ὁμολογῶ τῇδε, σφόδρα ὥρμησθε
+ἀκούειν. ἐγὼ δὲ οὐκ ἀποκρύψομαι· ἐμοὶ γὰρ βασιλεὺς οὑτοσὶ σχεδὸν ἐκ παιδὸς
+νηπίου γεγονὼς ἤπιος πᾶσαν ὑπερεβάλλετο φιλοτιμίαν, κινδύνων τε ἐξαρπάσας
+τηλικούτων, οὓς οὐδ᾽ ἂν ἡβῶν ἀνὴρ εὖ μάλα διαφύγοι, [118] μὴ θείας τινὸς
+καὶ ἀμηχάνου σωτηρίας τυχών, εἶτα τὴν οἰκίαν καταληφθεῖσαν καθάπερ ἐπ᾽
+ἐρημίας παρά τοῦ τῶν δυναστῶν ἀφείλετο ξὺν δίκῃ καὶ ἀπέφηνεν αὖθις
+πλούσιον. καὶ ἄλλα ἂν ἔχοιμι περὶ αὐτοῦ πρὸς ὑμᾶς εἰπεῖν εἰς ἐμαυτὸν ἔργα
+πολλῆς ἄξια χάριτος, ὑπὲρ ὧν τὸν ἅπαντα χρόνον εὔνουν ἐμαυτὸν ἐκείνῳ καὶ
+πιστὸν παρέχων οὐκ οἶδα ἐκ τίνος [B] αἰτίας τραχυτέρως ἔχοντος ᾐσθόμην
+ἔναγχος. ἡ δὲ ἐπειδὴ τὸ πρῶτον ἤκουσεν ἀδικήματος μὲν οὐδενὸς ὄνομα,
+ματαίας δὲ ἄλλως ὑποψίας, ἠξίου διελέγχειν καὶ μὴ πρότερον προσέσθαι μηδὲ
+ἐνδέξασθαι ψευδῆ καὶ ἄδικον διαβολήν, καὶ οὐκ ἀνῆκε ταῦτα δεομένη πρὶν ἐμὲ
+ἤγαγεν ἐς ὄψιν τὴν βασιλέως καὶ τυχεῖν ἐποίησε λόγου· καὶ ἀπολυομένῳ πᾶσαν
+αἰτίαν ἄδικον συνήσθη, καὶ οἴκαδε ἐπιθυμοῦντι πάλιν ἀπιέναι πομπὴν ἀσφαλῆ
+παρέσχεν, [C] ἐπιτρέψαι πρῶτον τὸν βασιλέα ξυμπείσασα. δαίμονος δέ, ὅσπερ
+οὖν ἐῴκει μοι τὰ πρόσθεν μηχανήσασθαι, ἤ τινος ξυντυχίας ἀλλοκότου τὴν
+ὁδὸν ταύτην ὑποτεμομένης, ἐποψόμενον πέμπει τὴν Ἑλλάδα, ταύτην αἰτήσασα
+παρὰ βασιλέως ὑπὲρ ἐμοῦ καὶ ἀποδημοῦντος ἤδη τὴν χάριν, ἐπειδ\η με λόγοις
+ἐπέπυστο χαίρειν καὶ παιδείᾳ τὸ χωρίον ἐπιτήδειον εἶναι ξυννοοῦσα. ἐγὼ δὲ
+τότε μὲν αὐτῇ καὶ πρώτῳ γε, [D] ὡς εἰκός, βασιλεῖ πολλὰ καὶ ἀγαθὰ διδόναι
+τὸν θεὸν ηὐχόμην, ὅτι μοι τὴν ἀληθινὴν ποθοῦντι καὶ ἀγαπῶντι πατρίδα
+παρέσχον ἰδεῖν· ἐσμὲν γὰρ τῆς Ἑλλάδος οἱ περὶ τὴν Θρᾴκην καὶ τὴν Ἰωνίαν
+οἰκοῦντες ἔγγονοι, καὶ ὄστις ἡμῶν μὴ λίαν ἀγνώμων, ποθεῖ προσειπεῖν τοὺς
+πατέρας καὶ τὴν χώραν αὐτὴν ἀσπάσασθαι. ὃ δὴ καὶ ἐμοὶ πάλαι μὲν ἦν, ὡς
+εἰκός, ποθεινόν, [119] καὶ ὑπάρξαι μοι τοῦτο ἐβουλόμην μᾶλλον ἢ πολὺ
+χρυσίον καὶ ἀργύριον. ἀνδρῶν γὰρ ἀγαθῶν φημι ξυντυχίαν πρὸς χρυσίου πλῆθος
+ὁσονδηοῦν ἐξεταζομένην καθέλκειν τὸν ζυγὸν καὶ οὐκ ἐπιτρέπειν τῷ σώφρονι
+κριτῇ οὐδὲ ἐπ᾽ ὀλίγον ῥοπῆς ἐπιστῆσαι.
+
+(Why, then, I say that I have been so kindly treated, and in return for
+what I acknowledge that I am her debtor for all time, that is what you are
+eager to hear. Nor shall I conceal the facts. The Emperor was kind to me
+almost from my infancy, and he surpassed all generosity, for he snatched
+me from dangers so great that not even “a man in the strength of his
+youth”(557) could easily have escaped them, unless he obtained some means
+of safety sent by heaven and not attainable by human means, and after my
+house had been seized by one of those in power, as though there were none
+to defend it, he recovered it for me, as was just, and made it wealthy
+once more. And I could tell you of still other kindnesses on his part
+towards myself, that deserve all gratitude, in return for which I ever
+showed myself loyal and faithful to him; but nevertheless of late I
+perceived that, I know not why, he was somewhat harsh towards me. Now the
+Empress no sooner heard a bare mention, not of any actual wrong‐doing but
+of mere idle suspicion, than she deigned to investigate it, and before
+doing so would not admit or listen to any falsehood or unjust slander, but
+persisted in her request until she brought me into the Emperor’s presence
+and procured me speech with him. And she rejoiced when I was acquitted of
+every unjust charge, and when I wished to return home, she first persuaded
+the Emperor to give his permission, and then furnished me with a safe
+escort. Then when some deity, the one I think who devised my former
+troubles, or perhaps some unfriendly chance, cut short this journey, she
+sent me to visit Greece, having asked this favour on my behalf from the
+Emperor, when I had already left the country. This was because she had
+learned that I delighted in literature, and she knew that that place is
+the home of culture. Then indeed I prayed first, as is meet, for the
+Emperor, and next for Eusebia, that God would grant them many blessings,
+because when I longed and desired to behold my true fatherland, they made
+it possible. For we who dwell in Thrace and Ionia are the sons of Hellas,
+and all of us who are not devoid of feeling long to greet our ancestors
+and to embrace the very soil of Hellas. So this had long been, as was
+natural, my dearest wish, and I desired it more than to possess treasures
+of gold and silver. For I consider that intercourse with distinguished
+men, when weighed in the balance with any amount whatever of gold, drags
+down the beam, and does not permit a prudent judge even to hesitate over a
+slight turn of the scale.)
+
+Παιδείας δὲ ἕνεκα καὶ φιλοσοφίας πέπονθεν οἶμαι νῦν τὰ τῆς Ἑλλάδος
+παραπλήσιόν τι τοῖς Αἰγυπτίοις μυθολογήμασι καὶ λόγοις. λέγουσι γὰρ δὴ [B]
+καὶ Αἰγύπτιοι τὸν Νεῖλον παρ᾽ αὐτοῖς εἶναι τά τ᾽ ἄλλα σωτῆρα καὶ εὐεργέτην
+τῆς χώρας καὶ ἀπείργειν αὐτοῖς τὴν ὑπὸ τοῦ πυρὸς φθοράν, ὁπόταν ᾕλιος διὰ
+μακρῶν τινων περιόδων ἄστροις γενναίοις συνελθῶν ἢ συγγενόμενος ἐμπλήσῃ
+τὸν ἀέρα πυρὸς καὶ ἐπιφλέγῃ τὰ σύμπαντα. οὐ γὰρ ἰσχύει, φασίν, ἀφανίσαι
+οὐδὲ ἐξαναλῶσαι τοῦ Νείλου τὰς πηγάς. οὔκουν οὐδὲ ἐξ Ἑλλήνων παντελῶς [C]
+οἴχεται φιλοσοφία, οὐδὲ ἐπέλιπε τὰς Ἀθήνας οὐδὲ τὴν Σπάρτην οὐδὲ τὴν
+Κόρινθον· ἥκιστα δὲ ἐστι τούτων(558) τῶν πηγῶν ἕκητι τὸ Ἄργος πολυδίψιον·
+πολλαὶ μὲν γὰρ ἐν αὐτῷ τῷ ἄστει, πολλαὶ δὲ καὶ πρὸ τοῦ ἄστεος περὶ τὸν
+παλαιον ἐκεῖνον Μάσητα· τὴν Πειρήνην δὲ αὐτὴν ὁ Σικυὼν ἔχει καὶ οὐχ ἡ
+Κόρινθος. τῶν Ἀθηνῶν δὲ πολλὰ μὲν καὶ καθαρὰ καὶ ἐπιχώρια τὰ νάματα, πολλὰ
+δὲ ἔξωθεν ἐπιρρεῖ καὶ ἐπιφέρεται τίμια τῶν ἔνδον οὐ μεῖον· οἱ δὲ ἀγαπῶσι
+καὶ στέργουσι, [D] πλουτεῖν ἐθέλοντες οὗ μόνου σχεδὸν ὁ πλοῦτος ζηλωτόν.
+
+(Now, as regards learning and philosophy, the condition of Greece in our
+day reminds one somewhat of the tales and traditions of the Egyptians. For
+the Egyptians say that the Nile in their country is not only the saviour
+and benefactor of the land, but also wards off destruction by fire, when
+the sun, throughout long periods, in conjunction or combination with fiery
+constellations, fills the atmosphere with heat and scorches everything.
+For it has not power enough, so they say, to evaporate or exhaust the
+fountains of the Nile. And so too neither from the Greeks has philosophy
+altogether departed, nor has she forsaken Athens or Sparta or Corinth.
+And, as regards these fountains, Argos can by no means be called
+“thirsty,”(559) for there are many in the city itself and many also south
+of the city, round about Mases,(560) famous of old. Yet Sicyon, not
+Corinth, possesses Peirene itself. And Athens has many such streams, pure
+and springing from the soil, and many flow into the city from abroad, but
+no less precious than those that are native. And her people love and
+cherish them and desire to be rich in that which alone makes wealth
+enviable.)
+
+Ἡμεῖς δὲ τί ποτε ἄρα πεπόνθαμεν; καὶ τίνα νῦν περαίνειν διανοούμεθα(561)
+λόγον, εἰ μὴ τῆς φίλης Ἑλλάδος ἔπαινον, ἧς(562) οὐκ ἔστι μνησθέντα μὴ
+πάντα θαυμάζειν; ἀλλ᾽ οὐ φήσει τις τυχὸν ὑπομνησθεὶς τῶν ἔμπροσθεν ταῦτα
+ἐθέλειν ἡμᾶς ἐξ ἀρχῆς διελθεῖν, καθάπερ δὲ τοὺς Κορυβαντιῶντας ὑπὸ τῶν
+αὐλῶν ἐπεγειρομένους χορεύειν καὶ πηδᾶν οὐδενὶ ξὺν λόγῳ, [120] καὶ ἡμᾶς
+ὑπὸ τῆς μνήμης τῶν παιδικῶν ἀνακινηθέντας ᾆσαι τῆς χώρας καὶ τῶν ἀνδρῶν
+ἐγκώμιον. πρὸς δὴ τοῦτον ἀπολογεῖσθαι χρεὼν ὧδέ πως λέγοντα· ὦ δαιμόνιε,
+καὶ τέχνης ἀληθῶς γενναίας ἡγεμών, σοφὸν μὲν χρῆμα ἐπινοεῖς, οὐκ ἐφιεὶς
+οὐδὲ ἐπιτρέπων τῶν ἐπαινουμένων οὐδὲ ἐπὶ σμικρὸν μεθίεσθαι, ἅτε αὐτὸς
+οἶμαι ξὺν τέχνῃ τοῦτο δρῶν. ἡμῖν δὲ τὸν ἔρωτα τοῦτον, [B] ὃν σὺ φὴς αἴτιον
+εἶναι τῆς ἐν τοῖς λόγοις ἀταξίας, ἐπειδὴ προσγέγονεν, οἶμαι,
+παρακελεύεσθαι μὴ σφόδρα ἐκνεῖν μηδὲ εὐλαβεῖσθαι τὰς αἰτίας. οὐ γὰρ
+ἀλλοτρίων ἁπτόμεθα(563) λόγων δεῖξαι ἐθέλοντες, ὅσων ἡμῖν ἀγαθῶν αἰτία
+γέγονε τιμῶσα τὸ φιλοσοφίας ὄνομα. τοῦτο δὲ οὐκ οἶδα ὅντινά μοι τρόπον
+ἐπικείμενον ἀγαπήσαντι μὲν εὖ μάλα τὸ ἔργον καὶ ἐρασθέντι δεινῶς τοῦ
+πράγματος, ἀπολειφθέντι δὲ οὐκ οἶδε ὅντινα τρόπον ὄνομα [C] ἐτύγχανε μόνον
+καὶ λόγος ἔργου στερόμενος. ἡ δὲ ἐτίμα καὶ τοὔνομα· αἰτίαν γὰρ δὴ ἄλλην
+οὔτε αὐτὸς εὑρίσκω οὔτε ἄλλου του πυθέσθαι δύναμαι, δι᾽ ἣν οὕτω μοι
+πρόθυμος γέγονε βοηθὸς καὶ ἀλεξίκακος καὶ σώτειρα, τὴν τοῦ γενναίου
+βασιλέως εὔνοιαν ἀκέραιον ἡμῖν καὶ ἀσινῆ μένειν ξὺν πολλῷ πόνῳ
+πραγματευσαμένη, ἧς μεῖζον ἀγαθὸν οὔποτε ἐγώ τι τῶν ἀνθρωπίνων νομίσας
+ἑάλων, οὐ τὸν ἐπὶ γῆς καὶ ὑπὸ γῆς χρυσὸν ἀντάξιον [D] οὐδ᾽ ἀργύρου πλῆθος,
+ὁπόσος νῦν ἐστιν ὑπ᾽ αὐγὰς ἡλίου, καὶ εἴ ποτε ἄλλος προσγένοιτο, τῶν
+μεγίστων ὀρῶν αὐταῖς, οἶμαι, πέτραις καὶ δένδρεσι μεταβαλλόντων εἰς τήνδε
+τὴν φύσιν, οὐδὲ ἀρχὴν τὴν μεγίστην οὐδὲ ἄλλο τῶν πάντων οὐδέν· ἐκ μὲν γὰρ
+δὴ ἐκείνης ταῦτά μοι γέγονε πολλὰ καὶ ὅσα οὐδεὶς ἂν ἤλπισεν, οὐ σφόδρα
+πολλῶν δεομένῳ γε οὐδὲ ἐμαυτὸν ἐλπίσι τοιαύταις τρέφοντι.
+
+(But as for me, what has come over me? And what speech do I intend to
+achieve if not a panegyric of my beloved Hellas, of which one cannot make
+mention without admiring everything? But perhaps someone, remembering what
+I said earlier, will say that this is not what I intended to discuss when
+I began, and that, just as Corybants when excited by the flute dance and
+leap without method, so I, spurred on by the mention of my beloved city,
+am chanting the praises of that country and her people. To him I must make
+excuse somewhat as follows: Good sir, you who are the guide to an art that
+is genuinely noble, that is a wise notion of yours, for you do not permit
+or grant one to let go even for a moment the theme of a panegyric, seeing
+that you yourself maintain your theme with skill. Yet in my case, since
+there has come over me this impulse of affection which you say is to blame
+for the lack of order in my arguments, you really urge me, I think, not to
+be too much afraid of it or to take precautions against criticism. For I
+am not embarking on irrelevant themes if I wish to show how great were the
+blessings that Eusebia procured for me because she honoured the name of
+philosophy. And yet the name of philosopher which has been, I know not
+why, applied to myself, is really in my case nothing but a name and lacks
+reality, for though I love the reality and am terribly enamoured of the
+thing itself, yet for some reason I have fallen short of it. But Eusebia
+honoured even the name. For no other reason can I discover, nor learn from
+anyone else, why she became so zealous an ally of mine, and an averter of
+evil and my preserver, and took such trouble and pains in order that I
+might retain unaltered and unaffected our noble Emperor’s good‐will; and I
+have never been convicted of thinking that there is any greater blessing
+in this world than that good‐will, since all the gold above the earth or
+beneath the earth is not worth so much, nor all the mass of silver that is
+now beneath the sun’s rays or may be added thereto,(564) not though the
+loftiest mountains, let us suppose, stones and trees and all were to
+change to that substance, nor the greatest sovereignty there is, nor
+anything else in the whole world. And I do indeed owe it to her that these
+blessings are mine, so many and greater than anyone could have hoped for,
+for in truth I did not ask for much, nor did I nourish myself with any
+such hopes.)
+
+Εὔνοιαν δὲ ἀληθινὴν οὐκ ἔστι πρὸς χρυσίον ἀμείψασθαι, οὐδὲ ἄν τις αὐτὴν
+ἐντεῦθεν πρίαιτο, [121] θείᾳ δέ τινι καὶ κρείττονι μοίρᾳ ἀνθρώπων ἀγαθῶν
+συμπροθυμουμένων παραγέγνεται.(565) ὃ δὴ καὶ ἐμοὶ παρὰ βασιλέως παιδὶ μὲν
+ὑπῆρχε κατὰ θεόν, ὀλίγου δὲ οἴχεσθαι δεῆσαν ἀπεσώθη πάλιν τῆς βασιλίδος
+ἀμυνούσης καὶ ἀπειργούσης τὰς ψευδεῖς καὶ ἀλλοκότους ὑποψίας. ἃς ἐπειδὴ
+παντελῶς ἐκείνη διέλυσεν, ἐναργεῖ τεκμηρίῳ τῷ βίῳ τὠμῷ χρωμένη, καλοῦντός
+τε αὖθις [B] τοῦ βασιλέως ἀπὸ τῆς Ἑλλάδος ὑπήκουον, ἆρα ἐνταῦθα κατέλιπεν,
+ὡς οὐκέτι πολλῆς βοηθείας, ἅτε οὐδενὸς ὄντος ἐν μέσῳ δυσχεροῦς οὐδὲ
+ὑπόπτου, δεόμενον; καὶ πῶς ἂν ὅσια δρῴην οὕτως ἐναργῆ καὶ σεμνὰ σιωπῶν καὶ
+ἀποκρύπτων; κυρουμένης τε γὰρ ἐπ᾽ ἐμοὶ τοῦ βασιλέως ταυτησὶ τῆς γνώμης
+διαφερόντως ηὐφραίνετο καὶ συνεπήχει μουσικόν, θαρρεῖν κελεύουσα καὶ μήτε
+τὸ μέγεθος δείσαντα τῶν διδομένων ἀρνεῖσθαι τὸ λαβεῖν, [C] μήτε ἀγροίκῳ
+καὶ αὐθάδει(566) χρησάμενον παρῥησίᾳ φαύλως ἀτιμάσαι τοῦ τοσαῦτα
+ἐργασαμένου ἀγαθὰ τὴν ἀναγκαίαν αἴτησιν. ἐγὼ δὲ ὑπήκουον οὔτι τοῦτό γε
+ἡδέως σφόδρα ὑπομένων, ἄλλως δὲ ἀπειθεῖν χαλεπὸν ὂν σφόδρα ἠπιστάμην, οἷς
+γὰρ ἂν ἐξῇ πράττειν ὅ,τι ἂν ἐθέλωσι σὺν βίᾳ, ἦ που δεόμενοι δυσωπεῖν καὶ
+πείθειν ἀρκοῦσιν. οὐκοῦν ἐπειδή μοι πεισθέντι γέγονε [D] καὶ μεταβαλόντι
+ἐσθῆτα καὶ θεραπείαν καὶ διατριβὰς τὰς συνήθεις καὶ τὴν οἴκησιν δὲ αὐτὴν
+καὶ δίαιταν πάντα ὄγκου πλέα καὶ σεμνότητος ἐκ μικρῶν, ὡς εἰκός, καὶ
+φαύλων τῶν πρόσθεν, ἐμοὶ μὲν ὑπὸ ἀηθείας ἡ ψυχὴ διεταράττετο, οὔτι τὸ
+μέγεθος ἐκπληττομένῳ τῶν παρόντων ἀγαθῶν· σχεδὸν γὰρ ὑπὸ ἀμαθίας οὐδὲ
+μεγάλα ταῦτα ἐνόμιζον, ἀλλὰ δυνάμεις τινὰς χρωμένοις μὲν ὀρθῶς σφόδρα
+ωφελίμους, ἁμαρτάνουσι δὲ περὶ τὴν χρῆσιν βλαβερὰς [122] καὶ οἴκοις καὶ
+πόλεσι πολλαῖς μυρίων αἰτίας ξυμφορῶν. παραπλήσια δὲ ἐπεπονθεῖν ἀνδρὶ
+σφόδρα ἀπείρως ἡνιοχικῆς ἔχοντι καὶ οὐδὲ ἐθελήσαντι τύυτης μεταλαβεῖν τῆς
+τέχνης, κᾆτα ἀναγκαζομένῳ καλοῦ καὶ γενναίου κομίζειν ἅρμα ἡνιόχου, πολλὰς
+μὲν ξυνωρίδας, πολλὰ δέ, οἶμαι, τέτρωρα τρέφοντος καὶ ἅπασι μὲν
+ἐπιβεβηκότος, διὰ δὲ(567) γενναιότητα φύσεως καὶ ῥώμην ὑπερβάλλουσαν
+ἔχοντος οἶμαι τὰς ἡνίας πάντων ἐγκρατῶς, [B] εἰ καὶ ἐπὶ τῆς μιᾶς ἄντυγος
+βαίνοι, οὐ μὴν ἀεί γε ἐπ᾽ αὐτῆς μένοντος, μεταφερομένου δὲ πολλάκις
+ἐνθένδε ἐκεῖσε καὶ ἀμείβοντος δίφρον ἐκ δίφρου, εἴ ποτε τοὺς ἵππους
+πονουμένους ἢ καὶ ὑβρίσαντας αἴσθοιτο, ἐν δὲ δὴ τοῖς ἅρμασι τοῖσδε
+κεκτημένου τέτρωρον ὑπὸ ἀμαθίας καὶ θράσους ὑβρίζον, πιεζόμενον τῇ συνεχεῖ
+ταλαιπωρίᾳ καὶ τοῦ θράσους οὐδέν τι μᾶλλον ἐπιλαθόμενον, ἀγριαῖνον δὲ ἀεὶ
+[C] καὶ παροξυνόμενον ὑπὸ τῶν συμφορῶν ἐπὶ τὸ μᾶλλον ὑβρίζειν καὶ ἀπειθεῖν
+καὶ ἀντιτείνειν, οὐ δεχόμενον ἀμῶς γέ πη πορεύεσθαι, ἀλλ᾽ εἰ μὴ καὶ αὐτὸν
+ὁρῴη τὸν ἡνίοχον(568) διὰ τέλους χαλεπαῖνον ἤ, τό γε ἔλαττον, στολὴν γοῦν
+ἡνιοχικὴν ἄνθρωπον φοροῦντα·(569) οὕτως ἐστὶν ἀλόγιστον φύσει. ὁ δέ,
+οἶμαι, παραμυθούμενος αὐτοῦ τὴν ἄνοιαν ἄνδρα ἐπέστησε, δοὺς φορεῖν(570)
+τοιαύτην ἐσθῆτα καὶ σχῆμα περιβαλὼν ἡνιόχου σεμνοῦ [D] καὶ ἐπιστήμονος, ὃς
+εἰ μὲν ἄφρων εἴη παντελῶς καὶ ἀνόητος, χαίρει καὶ γέγηθε καὶ μετέωρος ὑπὸ
+τῶν ἱματίων καθάπερ πτερῶν ἐπαίρεται, συνέσεως δὲ εἰ καὶ ἐπὶ σμικρὸν
+μετέχοι καὶ σώφρονος νοῦ, σφόδρα εὐλαβεῖται,
+
+(But genuine kindness one cannot obtain in exchange for money, nor could
+anyone purchase it by such means, but it exists only when men of noble
+character work in harmony with a sort of divine and higher providence. And
+this the Emperor bestowed on me even as a child, and when it had almost
+vanished it was restored again to me because the Empress defended me and
+warded off those false and monstrous suspicions. And when, using the
+evidence of my life as plain proof, she had completely cleared me of them,
+and I obeyed once more the Emperor’s summons from Greece, did she ever
+forsake me, as though, now that all enmity and suspicion had been removed,
+I no longer needed much assistance? Would my conduct be pious if I kept
+silence and concealed actions so manifest and so honourable? For when a
+good opinion of me was established in the Emperor’s mind, she rejoiced
+exceedingly, and echoed him harmoniously, bidding me take courage and
+neither refuse out of awe to accept the greatness(571) of what was offered
+to me, nor, by employing a boorish and arrogant frankness, unworthily
+slight the urgent request of him who had shown me such favour. And so I
+obeyed, though it was by no means agreeable to me to support this burden,
+and besides I knew well that to refuse was altogether impracticable. For
+when those who have the power to exact by force what they wish condescend
+to entreat, naturally they put one out of countenance and there is nothing
+left but to obey. Now when I consented, I had to change my mode of dress,
+and my attendants, and my habitual pursuits, and my very house and way of
+life for what seemed full of pomp and ceremony to one whose past had
+naturally been so modest and humble, and my mind was confused by the
+strangeness, though it was certainly not dazzled by the magnitude of the
+favours that were now mine. For in my ignorance I hardly regarded them as
+great blessings, but rather as powers of the greatest benefit, certainly,
+to those who use them aright, but, when mistakes are made in their use, as
+being harmful to many houses and cities and the cause of countless
+disasters. So I felt like a man who is altogether unskilled in driving a
+chariot,(572) and is not at all inclined to acquire the art, and then is
+compelled to manage a car that belongs to a noble and talented charioteer,
+one who keeps many pairs and many four‐in‐hands too, let us suppose, and
+has mounted behind them all, and because of his natural talent and
+uncommon strength has a strong grip on the reins of all of them, even
+though he is mounted on one chariot; yet he does not always remain on it,
+but often moves to this side or that and changes from car to car, whenever
+he perceives that his horses are distressed or are getting out of hand;
+and among these chariots he has a team of four that become restive from
+ignorance and high spirit, and are oppressed by continuous hard work, but
+none the less are mindful of that high spirit, and ever grow more unruly
+and are irritated by their distress, so that they grow more restive and
+disobedient and pull against the driver and refuse to go in a certain
+direction, and unless they see the charioteer himself or at least some man
+wearing the dress of a charioteer, end by becoming violent, so unreasoning
+are they by nature. But when the charioteer encourages some unskilful man,
+and sets him over them, and allows him to wear the same dress as his own,
+and invests him with the outward seeming of a splendid and skilful
+charioteer, then if he be altogether foolish and witless, he rejoices and
+is glad and is buoyed up and exalted by those robes, as though by wings,
+but, if he has even a small share of common sense and prudent
+understanding, he is very much alarmed)
+
+
+    μήπως αὑτὸν τε τρώσῃ σύν θ᾽ ἅρματα ἄξῃ,
+
+    (“Lest he both injure himself and shatter his chariot
+    withal,”(573))
+
+
+καὶ τῷ μὲν ἡνιόχῳ ζημίας, αὑτῷ δὲ αἰσχρᾶς καὶ ἀδόξου συμφορᾶς αἴτιος
+γένηται. ταῦτα ἐγὼ ἐλογιζόμην ἐν νυκτὶ βουλεύων καὶ δι᾽ ἡμέρας κατ᾽
+ἐμαυτὸν ἐπισκοπούμενος, [123] σύννους ὢν ἀεὶ καὶ σκυθρωπός. ὁ γενναῖος δὲ
+καὶ θεῖος ἀληθῶς αὐτοκράτωρ ἀφῄρει τι πάντως τῶν ἀλγεινῶν, ἔργοις καὶ
+λόγοις τιμῶν καὶ χαριζόμενος. τέλος δὲ τὴν βασιλίδα προσειπεῖν κελεύει,
+θάρσος τε ἡμῖν ἐνδιδοὺς καὶ τοῦ σφόδρα πιστεύειν γενναῖον εὖ μάλα παρέχων
+γνώρισμα. ἐγὼ δὲ ἐπειδὴ πρῶτον ἐς ὄψιν ἐκείνης ἦλθον, ἐδόκουν μὲν ὥσπερ ἐν
+ἱερῷ καθιδρυμένον ἄγαλμα σωφροσύνης ὁρᾶν· [B] αἰδὼς δὲ ἐπεῖχε τὴν ψυχήν,
+καὶ ἐπέπηκτό μοι κατὰ γῆς τὰ ὄμματα συχνὸν ἐπιεικῶς χρόνον, ἕως ἐκείνη
+θαρρεῖν ἐκέλευε. καὶ τὰ μέν, ἔφη, ἤδη παρ᾽ ἡμῶν ἔχεις, τὰ δὲ καὶ ἕξεις σὺν
+θεῷ, μόνον εἰ πιστὸς καὶ δίκαιος εἰς ἡμᾶς γένοιο. τοσαῦτα ἤκουσα σχεδόν·
+οὐδὲ γὰρ αὐτὴ πλεῖονα(574) ἐφθέγξατο, καὶ ταῦτα ἐπισταμένη τῶν γενναίων
+ῥητόρων οὐδὲ ἓν φαυλοτέρους ἀπαγγέλλειν λόγους. ταύτης ἐγὼ τῆς ἐντεύξεως
+ἀπαλλαγεὶς σφόδρα ἐθαύμασα καὶ ἐξεπεπλήγμην, ἐναργῶς δοκῶν ἀκηκοέναι
+σωφροσύνης αὐτῆς φθεγγομένης· οὕτω πρᾷον ἦν αὐτῇ φθέγμα καὶ μείλιχον, [C]
+ταῖς ἐμαῖς ἀκοαῖς ἐγκαθιδρυμένον.
+
+(and so cause loss to the charioteer and bring on himself shameful and
+inglorious disaster. On all this, then, I reflected, taking counsel with
+myself in the night season, and in the daytime pondering it with myself,
+and I was continually thoughtful and gloomy. Then the noble and truly
+godlike Emperor lessened my torment in every way, and showed me honour and
+favour both in deed and word. And at last he bade me address myself to the
+Empress, inspiring me with courage and giving me a very generous
+indication that I might trust her completely. Now when first I came into
+her presence it seemed to me as though I beheld a statue of Modesty set up
+in some temple. Then reverence filled my soul, and my eyes were fixed upon
+the ground(575) for some considerable time, till she bade me take courage.
+Then she said: “Certain favours you have already received from us and yet
+others you shall receive, if God will, if only you prove to be loyal and
+honest towards us.” This was almost as much as I heard. For she herself
+did not say more, and that though she knew how to utter speeches not a
+whit inferior to those of the most gifted orators. And I, when I had
+departed from this interview, felt the deepest admiration and awe, and was
+clearly convinced that it was Modesty herself I had heard speaking. So
+gentle and comforting was her utterance, and it is ever firmly settled in
+my ears.)
+
+Βούλεσθε οὖν τὰ μετὰ ταῦτα πάλιν ἔργα καὶ ὅσα ἔδρασεν ἡμᾶς ἀγαθὰ καθ᾽
+ἕκαστον λεπτουργοῦντες ἀπαγγέλλωμεν; ἢ τά γε ἐντεῦθεν ἀθρόως ἑλόντες,
+καθάπερ ἔδρασεν αὐτὴ,(576) πάντα ὁμοῦ διηγησώμεθα; [D] ὁπόσους μὲν εὖ
+ἐποίησε τῶν ἐμοὶ γνωρίμων, ὅπως δὲ ἐμοὶ μετὰ τοῦ βασιλέως τὸν γάμον
+ἥρμοσεν. ὑμεῖς δὲ ἴσως ποθεῖτε καὶ τὸν κατάλογον ἀκοίειν τῶν δώρων,
+
+(Do you wish then that I should report to you what she did after this, and
+all the blessings she conferred on me, and that I should give precise
+details one by one? Or shall I take up my tale concisely as she did
+herself, and sum up the whole? Shall I tell how many of my friends she
+benefited, and how with the Emperor’s help she arranged my marriage? But
+perhaps you wish to hear also the list of her presents to me:)
+
+
+    ἕπτ᾽ ἀπύρους τρίποδας, δέκα δὲ χρυσοῖο τάλαντα
+
+    (“Seven tripods untouched by fire and ten talents of gold,”(577))
+
+
+καὶ λέβητας ἐείκοσιν. ἀλλ᾽ οὔ μοι σχολὴ περὶ τῶν τοιούτων ἀδολεσχεῖν· ἑνὸς
+δὲ ἴσως τῶν ἐκείνης δώρων τυχὸν οὐκ ἄχαρι καὶ εἰς ὑμᾶς ἀπομνημονεῦσαι, ᾧ
+μοι δοκῶ καὶ αὐτὸς ἡσθῆναι(578) διαφερόντως· βίβλους γὰρ φιλοσόφων καὶ
+ξυγγραφέων ἀγαθῶν [124] καὶ ῥετόρων πολλῶν καὶ ποιητῶν, ἐπειδὴ παντελῶς
+ὀλίγας οἴκοθεν ἔφερον, ἐλπίδι καὶ πόθῳ τοῦ πάλιν οἴκαδε ἐπανελθεῖν τὴν
+ταχίστην ψυχαγωγούμενος, ἔδωκεν ἀθρόως τοσαύτας, ὥστε ἐμοῦ μὲν ἀποπλῆσαι
+τὴν ἐπιθυμίαν σφόδρα ἀκορέστως ἔχοντος τῆς πρὸς ἐκείνας(579) συνουσίας,
+μουσεῖον δὲ Ἑλληνικὸν ἀποφῆναι βιβλίων ἕκητι τὴν Γαλατίαν καὶ τὴν Κελτίδα.
+τούτοις ἐγὼ προσκαθήμενος συνεχῶς τοῖς δώροις, εἴ ποτε σχολὴν ἄγοιμι, οὐκ
+ἔστιν ὅπως ἐπιλανθάνωμαι τῆς χαρισαμένης· [B] ἀλλὰ καὶ στρατευομένῳ μοι ἕν
+γέ τι πάντως ἕπεται οἷον ἐφόδιον τῆς στρατείας πρὸς αὐτόπτου πάλαι
+ξυγκείμενον. πολλὰ γὰρ δὴ τῆς τῶν παλαιῶν(580) ἐμπειρίας ὑπομνήματα ξὺν
+τέχνηι γραφέντα τοῖς ἁμαρτοῦσι διὰ τὴν ἡλικίαν τῆς θέας ἐναργῆ καὶ λαμπρὰν
+εἰκόνα φέρει τῶν πάλαι πραχθέντων, ὑφ᾽ ἧς ἤδη καὶ νέοι πολλοὶ γερόντων
+μυρίων πολιὸν μᾶλλον ἐκτήσαντο τὸν νοῦν καὶ τὰς φρένας, [C] καὶ τὸ δοκοῦν
+ἀγαθὸν ἐκ τοῦ γήρως ὑπάρχειν τοῖς ἀνθρώποις μόνον, τὴν ἐμπειρίαν, δι᾽ ἣν ὁ
+πρεσβύτης ἔχει τι λέξαι τῶν νέων σοφώτερον, τοῖς οὐ ῥᾳθύμοις τῶν νέων
+ἔδωκεν. ἔστι δὲ οἶμαί τις ἐν αὐτοῖς καὶ παιδαγωγία πρὸς ἦθος γενναῖον, εἴ
+τις ἐπίσταιτο τοὺς ἀρίστους ἄνδρας καὶ λόγους καὶ πράξεις, οἷον ἀρχέτυπα
+προτιθέμενος δημιουργός, πλάττειν ἤδη πρὸς ταῦτα τὴν αὑτοῦ διάνοιαν καὶ
+ἀφομοιοῦν τοὺς(581) λόγους. ὧν εἰ μὴ παμπληθὲς ἀπολειφθείη, [D] τυγχάνοι
+δὲ καὶ ἐπ᾽ ὀλίγον τῆς ὁμοιότητος, οὐ σμικρὰ ἂν ὄναιτο, εὖ ἴστε. ὃ δὴ καὶ
+αὐτὸς πολλάκις ξυννοῶν παιδιάν τε οὐκ ἄμουσον ἐν αὐτοῖς ποιοῦμαι καὶ
+στρατευόμενος καθάπερ σιτία φέρειν ἀναγκαῖα καὶ ταῦτα ἐθέλω· μέτρον δέ
+ἐστι τοῦ πλήθους τῶν φερομένων ὁ καιρός.
+
+(and twenty caldrons. But I have no time to gossip about such subjects.
+Nevertheless one of those gifts of hers it would perhaps not be ungraceful
+to mention to you, for it was one with which I was myself especially
+delighted. For she gave me the best books on philosophy and history, and
+many of the orators and poets, since I had brought hardly any with me from
+home, deluding myself with the hope and longing to return home again, and
+gave them in such numbers, and all at once, that even my desire for them
+was satisfied, though I am altogether insatiable of converse with
+literature; and, so far as books went, she made Galatia(582) and the
+country of the Celts resemble a Greek temple of the Muses. And to these
+gifts I applied myself incessantly whenever I had leisure, so that I can
+never be unmindful of the gracious giver. Yes, even when I take the field
+one thing above all else goes with me as a necessary provision for the
+campaign, some one narrative of a campaign composed long ago by an eye‐
+witness. For many of those records of the experience of men of old,
+written as they are with the greatest skill, furnish to those who, by
+reason of their youth, have missed seeing such a spectacle, a clear and
+brilliant picture of those ancient exploits, and by this means many a tiro
+has acquired a more mature understanding and judgment than belongs to very
+many older men; and that advantage which people think old age alone can
+give to mankind, I mean experience (for experience it is that enables an
+old man “to talk more wisely than the young”(583)), even this the study of
+history can give to the young if only they are diligent. Moreover, in my
+opinion, there is in such books a means of liberal education for the
+character, supposing that one understands how, like a craftsman, setting
+before himself as patterns the noblest men and words and deeds, to mould
+his own character to match them, and make his words resemble theirs. And
+if he should not wholly fall short of them, but should achieve even some
+slight resemblance, believe me that would be for him the greatest good
+fortune. And it is with this idea constantly before me that not only do I
+give myself a literary education by means of books, but even on my
+campaigns I never fail to carry them like necessary provisions. The number
+that I take with me is limited only by particular circumstances.)
+
+Ἀλλὰ μή ποτε οὐκ ἐκείνων χρὴ νῦν τὸν ἔπαινον γράφειν οὐδὲ ὅσα ἡμῖν ἀγαθὰ
+γένοιτ᾽ ἂν ἐνθένδε, [125] ὁπόσου δὲ τὸ δῶρον ἄξιον καταμαθόντας χάριν
+ἀποτίνειν τυχὸν οὐκ ἀλλοτρίαν τοῦ δοθέντος τῇ χαρισαμένῃ. λόγων γὰρ
+ἀστείων καὶ παντοδαπῶν θησαυροὺς τὸν ἐν ταῖς βίβλοις δεξάμενον οὐκ ἄδικον
+διὰ σμικρῶν καὶ φαύλων ῥημάτων ἰδιωτικῶς καὶ ἀγροίκως ἄγαν ξυγκειμένων
+ᾄδειν εὐφημίαν. οὐδὲ γὰρ γεωργὸν φήσεις εὐγνώμονα, ὃς καταφυτεύειν μὲν τὴν
+φυταλιὰν ἀρχόμενος κλήματα ᾔτει παρὰ τῶν γειτόνων, εἶτα ἐκτρέφων τὰς
+ἀμπέλους δίκελλαν καὶ αὖθις σμινύην, καὶ τέλος ἤδη κάλαμον, [B] ᾧ χρὴ
+προσδεδέσθαι καὶ ἐπικεῖσθαι τὴν ἄμπελον, ἵνα αὐτή τε ἀνέχηται καὶ οἱ
+βότρυες ἐξηρτημένοι μηδαμοῦ ψαύωσι τῆς βώλου, τυχόντα δὲ ὧν ἐδεῖτο μόνον
+ἐμπίπλασθαι τοῦ Διονύσου τῆς χάριτος οὔτε τῶν βοτρύων οὔτε τοῦ γλεύκους
+μεταδιδόντα τοῖς,(584) ὧν πρὸς τὴν γεωργίαν ἔτυχε προθύμων. οὔκουν οὐδὲ
+νομέα ποιμνίων οὐδὲ βουκολίων οὐδὲ μὴν αἰπολίων ἐπιεικῆ καὶ ἀγαθὸν καὶ
+εὐγνώμονα φήσει τις, ὃς τοῦ μὲν χειμώνος, ὅτε αὐτῷ στέγης καὶ πόας ἐδεῖτο
+τὰ βοσκήματα, [C] σφόδρα ἐτύγχανε προθύμων τῶν φίλων, πολλὰ μὲν αὐτῷ
+ξυμποριζόντων καὶ μεταδιδόντων τροφῆς ἀφθόνου καὶ καταγωγίων, ἦρος δὲ
+οἶμαι καὶ θέρους φανέντος μάλα γενναίως ἐπιλαθόμενον ὧν εὖ πάθοι, οὔτε τοῦ
+γάλακτος οὔτε τῶν τυρῶν οὔτε ἄλλου τοῦ μεταδιδόντα τοῖς(585) ὑφ᾽ ὧν αὐτῷ
+διεσώθη ἀπολόμενα ἂν ἄλλως τὰ θρέμματα.
+
+(But perhaps I ought not now to be writing a panegyric on books, nor to
+describe all the benefits that we might derive from them, but since I
+recognise how much that gift was worth, I ought to pay back to the
+gracious giver thanks not perhaps altogether different in kind from what
+she gave. For it is only just that one who has accepted clever discourses
+of all sorts laid up as treasure in books, should sound a strain of eulogy
+if only in slight and unskilful phrases, composed in an unlearned and
+rustic fashion. For you would not say that a farmer showed proper feeling
+who, when starting to plant his vineyard, begs for cuttings from his
+neighbours, and presently, when he cultivates his vines, asks for a
+mattock and then for a hoe, and finally for a stake to which the vine must
+be tied and which it must lean against, so that it may itself be
+supported, and the bunches of grapes as they hang may nowhere touch the
+soil; and then, after obtaining all he asked for, drinks his fill of the
+pleasant gift of Dionysus, but does not share either the grapes or the
+must with those whom he found so willing to help him in his husbandry.
+Just so one would not say that a shepherd or neatherd or even a goatherd
+was honest and good and right‐minded, who in winter, when his flocks need
+shelter and fodder, met with the utmost consideration from his friends,
+who helped him to procure many things, and gave him food in abundance, and
+lodging, and presently when spring and summer appeared, forgot in lordly
+fashion all those kindnesses, and shared neither his milk nor cheeses nor
+anything else with those who had saved his beasts for him when they would
+otherwise have perished.)
+
+Ὅστις οὖν λόγους ὁποιουσοῦν τρέφων νέος μὲν αὐτὸς καὶ ἡγεμόνων πολλῶν
+δεόμενος, τροφῆς δὲ πολλῆς [D] καὶ καθαρᾶς τῆς ἐκ τῶν παλαιῶν γραμμάτων,
+εἶτα ἀθρόως πάντων στερηθείη(586) ἆρα ὑμῖν μικρᾶς δεῖσθαι βοηθείας δοκεῖ ἢ
+μικρῶν αὐτῷ γεγονέναι ἄξιος ὁ πρὸς ταῦτα συλλαμβανόμενος; καὶ τυχὸν οὐ χρὴ
+πειρᾶσθαι χάριν ἀποτίνειν αὐτῷ τῆς προθυμίας καὶ τῶν ἔργων; ἀλλὰ μή ποτε
+τὸν Θαλῆν ἐκεῖνον, τῶν σοφῶν τὸ κεφάλαιον μιμητέον,(587) οὗ τὰ ἐπαινούμενα
+ἀκηκόαμεν; ἐρομένου γάρ τινος ὑπὲρ ὧν ἔμαθεν [126] ὁπόσον τινὰ χρὴ
+καταβαλεῖν μισθόν· ὁμολογῶν, ἔφη, τι(588) παρ᾽ ἡμῶν μαθεῖν τὴν ἀξίαν ἡμῖν
+ἐκτίσεις. οὐκοῦν καὶ ὅστις διδάσκαλος μὲν αὐτὸς οὐ γέγονε, πρὸς τὸ μαθεῖν
+δὲ καὶ ὁτιοῦν συνηνύγκατο, ἀδικοῖτ᾽ ἄν, εἰ μὴ τυγχάνοι τῆς χάριτος καὶ τῆς
+ἐπὶ τοῖς δοθεῖσιν ὁμολογίας, ἣν δὴ καὶ ὁ σοφὸς ἀπαιτῶν φαίνεται. εἶεν.
+ἀλλὰ τοῦτο μὲν χαρίεν καὶ σεμνὸν τὸ δῶρον· χρυσίον δὲ καὶ ἀργύριον οὔτε
+ἐδεόμην ἐγὼ λαβεῖν οὔτε ὑμᾶς δὴ [B] ὑπὲρ τούτων ἡδέως ἂν ἐνοχλήσαιμι.
+
+(And now take the case of one who cultivates literature of any sort, and
+is himself young and therefore needs numerous guides and the abundant food
+and pure nourishment that is to be obtained from ancient writings, and
+then suppose that he should be deprived of all these all at once, is it,
+think you, slight assistance that he is asking? And is it slight payment
+that he deserves who comes to his aid? But perhaps he ought not even to
+attempt to make him any return for his zeal and kind actions? Perhaps he
+ought to imitate the famous Thales, that consummate philosopher, and that
+answer which we have all heard and which is so much admired? For when
+someone asked what fee he ought to pay him for knowledge he had acquired,
+Thales replied “If you let it be known that it was I who taught you, you
+will amply repay me.” Just so one who has not himself been the teacher,
+but has helped another in any way to gain knowledge, would indeed be
+wronged if he did not obtain gratitude and that acknowledgement of the
+gift which even the philosopher seems to have demanded. Well and good. But
+this gift of hers was both welcome and magnificent. And as for gold and
+silver I neither asked for them nor, were they in question, should I be
+willing thus to wear out your patience.)
+
+Λόγον δὲ ὑμῖν εἰπεῖν ἐθέλω μάλα δή τι(589) ὑμῖν ἀκοῆς ἄξιον, εἰ μὴ
+τυγχάνομεν ἀπειρηκότες πρὸς τὸ μῆκος τῆς ἀδολεσχίας· τυχὸν δὲ(590) οὐδὲ
+τῶν ῥηθέντων ἠκρόασθε ξὺν ἡδονῇ ἅτε ἀνδρὸς ἰδιώτου καὶ σφόδρα ἀμαθοῦς
+λόγων, πλάττειν μὲν οὐδὲν οὐδὲ τεχνάζειν εἰδότος, φράζοντος δὲ ὅπως ἂν
+ἐπίῃ τάληθές· ὁ δὲ δὴ λόγος σχεδόν τι περὶ τῶν παρόντων ἐστί. φήσουσι γάρ,
+[C] οἶμαι, πολλοὶ παρὰ τῶν μακαρίων σοφιστῶν ἀναπειθόμενοι, ὅτι ἄρα μικρὰ
+καὶ φαῦλα πράγματα ἀναλεξάμενος ὡς δή τι σεμνὸν ὑμῖν ἀπαγγέλλω. τοῦτο δὲ
+οὐ φιλονεικοῦντες πρὸς τοὺς ἐμοὺς λόγους οὐδὲ ἐμὲ τῆς ἐπ᾽ αὐτοῖς
+ἀφαιρεῖσθαι δόξης ἐθέλοντες ἴσως ἂν εἴποιεν· ἴσασι γὰρ σαφῶς, ὅτι μήτε
+ἀντίτεχνος εἶναι βούλομαι τοῖς ἐκείνων λόγοις τοὺς ἐμαυτοῦ παρατιθείς,
+μήτε ἄλλως ἀπεχθάνεσθαι ἐκείνοις ἐθέλω· ἀλλ᾽ οὐκ οἶδα ὅντινα τρόπον [D]
+τοῦ μεγάλα λέγειν ἐκ παντὸς ὀρεγόμενοι χαλεπῶς ἔχουσι πρὸς τοὺς μὴ
+τἀκείνων ζηλοῦντας καὶ δι᾽ αἰτίας ἄγουσιν ὡς καθαιροῦντας τὴν τῶν λόγων
+ἰσχύν. μόνα γὰρ εἶναι τῶν ἔργων ζηλωτά φασι καὶ σπουδῆς ἄξια καὶ πολλῶν
+ἐπαίνων ὁπόσα διὰ μέγεθος ἤδη τισὶν ἄπιστα ἐφάνη, ὁποῖα δή τινα τὰ περὶ
+τῆς Ἀσσυρίας ἐκείνης γυναικός, ἣ μεταβαλοῦσα καθάπερ ῥεῖθρον εὐτελὲς τὸν
+διὰ τῆς Βαβυλῶνος ποταμὸν ῥέοντα βασίλειά [127] τε ᾠκοδόμησεν ὑπὸ γῆς
+πάγκαλα καὶ μεθῆκεν ὑπὲρ τῶν χωμάτων αὖθις. ὑπὲρ γὰρ δὴ ταύτης πολὺς μὲν
+λόγος, ὡς ἐναυμάχει ναυσὶ τρισχιλίαις, καὶ πεζῇ παρετάττετο μυριάδας
+ὁπλιτῶν τριακοσίας ἄγουσα, τό τε ἐν Βαβυλῶνι τεῖχος ᾠκοδόμει πεντακοσίων
+σταδίων μικρὸν ἀποδέον, καὶ τὰ περὶ τὴν πόλιν ὀρύγματα καὶ ἄλλα πολυτελῆ
+καὶ δαπανηρὰ κατασκευάσματα ἐκείνης ἔργα γενέσθαι [B] λέγουσι. Νίτωκρις δὲ
+ταύτης νεωτέρα καὶ Ῥοδογούνη καὶ Τώμυρις καὶ μυρίος δή τις ἐπιρρεῖ
+γυναικῶν ὄχλος ἀνδριζομένων οὐ λίαν εὐπρεπῶς. τινὰς δὲ ἤδη διὰ τὸ κάλλος
+περιβλέπτους καὶ ὀνομαστὰς γενομένας οὐ σφόδρα εὐτυχῶς, ἐπειδὴ ταραχῆς
+αἴτιαι καὶ πολέμων μακρῶν ἔθνεσι μυρίοις καὶ ἀνδράσιν, ὅσους ἦν εἰκὸς ἐκ
+τοσαύτης χώρας ἀθροίζεσθαι, γενέσθαι δοκοῦσιν, ὡς μεγάλων αἰτίας ὑμνοῦσι
+πράξεων. ὅστις δὲ τοιοῦτον οὐδὲν εἰπεῖν ἔχει, [C] καταγέλαστος εἶναι δοκεῖ
+ἅτε οὐκ ἐκπλήττειν οὐδὲ θαυματοποιεῖν ἐν τοῖς λόγοις σφόδρα ἐπιχειρῶν.
+βούλεσθε οὖν ἐπανερωτῶμεν αὐτούς, εἴ τις αὐτῶν γαμετὴν ἢ θυγατέρα οἱ
+τοιαύτην εὔχεται γενέσθαι μᾶλλον ἢ τὴν Πηνελόπην; καίτοι ἐπὶ ταύτης οὐδὲν
+Ὅμηρος εἰπεῖν ἔσχε πλέον τῆς σωφροσύνης καὶ τῆς φιλανδρίας καὶ τῆς ἐς τὸν
+ἑκυρὸν ἐπιμελείας καὶ τὸν παῖδα· ἔμελε δὲ ἄρα οὔτε τῶν ἀγρῶν ἐκείνῃ οὔτε
+τῶν ποιμνίων· στρατηγίαν δὲ ἢ δημηγορίαν οὐδὲ ὄναρ εἰκὸς(591) ἐκείνῃ
+παραστῆναί ποτε· [D] ἀλλὰ καὶ ὁπότε λέγειν ἐχρῆν εἰς τὰ μειράκια,
+
+(But I wish to tell you a story very well worth your hearing, unless
+indeed you are already wearied by the length of this garrulous speech.
+Indeed it may be that you have listened without enjoyment to what has been
+said so far, seeing that the speaker is a layman and entirely ignorant of
+rhetoric, and knows neither how to invent nor how to use the writer’s
+craft, but speaks the truth as it occurs to him. And my story is about
+something almost of the present time. Now many will say, I suppose,
+persuaded by the accomplished sophists, that I have collected what is
+trivial and worthless, and relate it to you as though it were of serious
+import. And probably they will say this, not because they are jealous of
+my speeches, or because they wish to rob me of the reputation that they
+may bring. For they well know that I do not desire to be their rival in
+the art by setting my own speeches against theirs, nor in any other way do
+I wish to quarrel with them. But since, for some reason or other, they are
+ambitious of speaking on lofty themes at any cost, they will not tolerate
+those who have not their ambition, and they reproach them with weakening
+the power of rhetoric. For they say that only those deeds are to be
+admired and are worthy of serious treatment and repeated praise which,
+because of their magnitude, have been thought by some to be incredible,
+those stories for instance about that famous woman(592) of Assyria who
+turned aside as though it were an insignificant brook the river(593) that
+flows through Babylon, and built a gorgeous palace underground, and then
+turned the stream back again beyond the dykes that she had made. For of
+her many a tale is told, how she fought a naval battle with three thousand
+ships, and on land she led into the field of battle three million
+hoplites, and in Babylon she built a wall very nearly five hundred stades
+in length, and the moat that surrounds the city and other very costly and
+expensive edifices were, they tell us, her work. And Nitocris(594) who
+came later than she, and Rhodogyne(595) and Tomyris,(596) aye and a crowd
+of women beyond number who played men’s parts in no very seemly fashion
+occur to my mind. And some of them were conspicuous for their beauty and
+so became notorious, though it brought them no happiness, but since they
+were the causes of dissension and long wars among countless nations and as
+many men as could reasonably be collected from a country of that size,
+they are celebrated by the orators as having given rise to mighty deeds.
+And a speaker who has nothing of this sort to relate seems ridiculous
+because he makes no great effort to astonish his hearers or to introduce
+the marvellous into his speeches. Now shall we put this question to these
+orators, whether any one of them would wish to have a wife or daughter of
+that sort, rather than like Penelope? And yet in her case Homer had no
+more to tell than of her discretion and her love for her husband and the
+good care she took of her father‐in‐law and her son. Evidently she did not
+concern herself with the fields or the flocks, and as for leading an army
+or speaking in public, of course she never even dreamed of such a thing.
+But even when it was necessary for her to speak to the young suitors,)
+
+
+    ἄντα παρειάων σχομένη λιπαρὰ κρήδεμνα
+
+    (“Holding up before her face her shining veil”(597))
+
+
+πρᾴως ἐφθέγγετο. καὶ οὐκ ἀπορῶν Ὅμηρος οἶμαι τηλικούτων ἔργων οὐδὲ
+ὀνομαστῶν ἐπ᾽ αὐτοῖς γυναικῶν ταύτην ὕμνησε διαφερόντως· ἐξῆν γοῦν αὐτῷ
+τὴν τῆς Ἀμαζόνος φιλοτίμως πάνυ στρατείαν διηγησαμένῳ τὴν ποίησιν ἅπασαν
+ἐμπλῆσαι τοιούτων διηγημάτων τέρπειν εὖ μάλα καὶ ψυχαγωγεῖν δυναμένων.
+[128] οὐ γὰρ δὴ τείχους μὲν αἵρεσιν, καὶ πολιορκίαν καὶ τρόπον τινὰ
+ναυμαχίαν εἶναι δοκοῦσαν, τὸν πρὸς τοῖς νεωρίοις πόλεμον, ἀνδρός τε ἐπ᾽
+αὐτῇ καὶ ποταμοῦ μάχην ἐπεισάγειν οἴκοθεν διενοεῖτο τῇ ποιήσει καινόν τι
+λέγειν ἐπιθυμῶν· τοῦτο δὲ εἴπερ ἦν, ὥσπερ οὖν φασι, σεμνότατον, ὀλιγώρως
+οὕτω παρέλιπε. τί ποτε οὖν ἄν τις αἴτιον λέγοι τοῦ κείνην μὲν ἐπαινεῖν
+προθύμως, τούτων δ᾽ οὐδ᾽(598) ἐπὶ σμικρὸν μνημονεύειν; ὅτι [B] διὰ μὲν τὴν
+ἐκείνης ἀρετὴν καὶ σωφροσύνην πολλὰ ἴδίᾳ τε(599) τοῖς ἀνθρώποις καὶ εἰς τὸ
+κοινὸν ἀγαθὰ συμβαίνει, ἐκ δὲ δὴ τῆς τούτων φιλοτιμίας ὄφελος μὲν οὐδὲ ἕν,
+συμφοραὶ δὲ ἀνήκεστοι. ἅτε δὴ ὢν οἶμαι σοφὸς καὶ θεῖος ποιητὴς ταύτην
+ἔκρινεν ἀμείνω καὶ δικαιοτέραν τὴν εὐφημίαν. ἆρ᾽ οὖν ἔτι προσῆκον(600)
+εὐλαβηθῆναι τοσοῦτον ἡγεμόνα ποιουμένοις, μή τις ἄρα μικροὺς ὑπολάβῃ καὶ
+φαύλους;
+
+(it was in mild accents that she expressed herself. And it was not because
+he was short of such great deeds, or of women famous for them, that he
+sang the praises of Penelope rather than the others. For instance, he
+could have made it his ambition to tell the story of the Amazon’s(601)
+campaign and have filled all his poetry with tales of that sort, which
+certainly have a wonderful power to delight and charm. For as to the
+taking of the wall and the siege, and that battle near the ships which in
+some respects seems to have resembled a sea‐fight, and then the fight of
+the hero and the river,(602) he did not bring them into this poem with the
+desire to relate something new and strange of his own invention. And even
+though this fight was, as they say, most marvellous, he neglected and
+passed over the marvellous as we see. What reason then can anyone give for
+his praising Penelope so enthusiastically and making not the slightest
+allusion to those famous women? Because by reason of her virtue and
+discretion many blessings have been gained for mankind, both for
+individuals and for the common weal, whereas from the ambition of those
+others there has arisen no benefit whatever, but incurable calamities. And
+so, as he was, I think, a wise and inspired poet, he decided that to
+praise Penelope was better and more just. And since I adopt so great a
+guide, is it fitting that I should be afraid lest some person think me
+trivial or inferior?)
+
+[C] Ἐγὼ δὲ ὑμῖν καὶ τὸν γενναῖον ἐκεῖνον ῥήτορα Περικλέα τὸν πάνυ, τὸν
+Ὀλύμπιον, μάρτυρα ἀγαθὸν ἤδη παρέξομαι. κολάκων γὰρ δή, φασὶ, ποτὲ τὸν
+ἄνδρα περιεστὼς δῆμος διελάγχανον τοὺς ἐπαίνους, ὁ μὲν ὅτι τὴν Σάμον
+ἐξεῖλεν, ἄλλος δὲ ὅτι τὴν Εὔβοιαν, τινὲς δὲ ἤδη τὸ περιπλεῦσαι τὴν
+Πελοπόννησον, ἦσαν δὲ οἱ τῶν ψηφισμάτων μεμνημένοι, τινὲς δὲ τῆς πρὸς τὸν
+Κίμωνα φιλοτιμίας, σφόδρα ἀγαθὸν πολίτην καὶ στρατηγὸν εἶναι δόξαντα
+γενναῖον. [D] ὁ δὲ τούτοις μὲν οὔτε ἀχθόμενος οὔτε γανύμενος δῆλος ἦν,
+ἐκεῖνο δὲ ἠξίου τῶν αὑτῷ πεπολιτευμένων ἐπαινεῖν, ὅτι τοσοῦτον χρόνον(603)
+ἐπιτροπεύσας τὸν Ἀθηναίων δῆμον οὐδενὶ θανάτου γέγονεν αἴτιος, οὐδὲ
+ἱμάτιον μέλαν τῶν πολιτῶν τις περιβαλόμενος Περικλέα γενέσθαι ταύτης
+αἴτιον αὐτῷ τῆς συμφορᾶς ἔφη. ἄλλου του, πρὸς φιλίου Διός, δοκοῦμεν ὑμῖν
+μάρτυρος δεῖσθαι, ὅτι μέγιστον ἀρετῆς σημείον [129] καὶ πάντων μάλιστα
+ἐπαίνων ἄξιον τὸ μηδένα κτεῖναι τῶν πολιτῶν μηδὲ ἀφελέσθαι τὰ χρήματα μηδὲ
+ἀδίκῳ φυγῇ περιβαλεῖν; ὅστις δὲ πρὸς τὰς τοιαύτας συμφορὰς αὑτὸν ἀντιτάξας
+καθάπερ ἰατρὸς γενναῖος οὐδαμῶς ἀποχρῆν ὑπέλαβεν αὑτῷ τὸ μηδενὶ νοσήματος
+αἰτίῳ γενέσθαι, ἀλλ᾽ εἰ μὴ πάντα εἰς δύναμιν ἰῷτο καὶ θεραπεύοι, οὐδὲν
+ἄξιον τῆς αὐτοῦ τέχνης ἔργον ὑπέλαβεν, ἆρα ὑμῖν δοκεῖ τῶν ἴσων ἐπαίνων ἐν
+δίκῃ τυγχάνειν; [B] καὶ οὐδὲν προτιμήσομεν οὔτε τὸν τρόπον οὔτε τὴν
+δύναμιν, ὑφ᾽ ἧς ἔξεστι μὲν αὐτῇ δρᾶν ὅ,τι ἂν ἐθέλῃ, θέλει δὲ ἅπασι τἀγαθά;
+τοῦτο ἐγὼ κεφάλαιον τοῦ παντὸς ἐπαίνου ποιοῦμαι, οὐκ ἀπορῶν ἄλλων
+θαυμασίων εἶναι δοκούντων καὶ λαμπρῶν διηγημάτων.
+
+(But it is indeed a noble witness that I shall now bring forward, that
+splendid orator Pericles, the renowned, the Olympian. It is said(604) that
+once a crowd of flatterers surrounded him and were distributing his
+praises among them, one telling how he had reduced Samos,(605) another how
+he had recovered Euboea,(606) some how he had sailed round the
+Peloponnesus, while others spoke of his enactments, or of his rivalry with
+Cimon, who was reputed to be a most excellent citizen and a distinguished
+general. But Pericles gave no sign either of annoyance or exultation, and
+there was but one thing in all his political career for which he claimed
+to deserve praise, that, though he had governed the Athenian people for so
+long, he had been responsible for no man’s death, and no citizen when he
+put on black clothes had ever said that Pericles was the cause of his
+misfortune. Now, by Zeus the god of friendship, do you think I need any
+further witness to testify that the greatest proof of virtue and one
+better worth praise than all the rest put together is not to have caused
+the death of any citizen, or to have taken his money from him, or involved
+him in unjust exile? But he who like a good physician tries to ward off
+such calamities as these, and by no means thinks that it is enough for him
+not to cause anyone to contract a disease, but unless he cures and cares
+for everyone as far as he can, considers that his work is unworthy of his
+skill, do you think that in justice such a one ought to receive no higher
+praise than Pericles? And shall we not hold in higher honour her character
+and that authority which enables her to do what she will, since what she
+wills is the good of all? For this I make the sum and substance of my
+whole encomium, though I do not lack other narratives such as are commonly
+held to be marvellous and splendid.)
+
+Εἰ γὰρ δή τις τὴν περὶ τῶν ἄλλων σιωπὴν ὑποπτεύσειεν ὡς ματαίαν οὖσαν
+προσποίησιν καὶ ἀλαζονείαν κενὴν καὶ αὐθάδη, οὔτι που καὶ τὴν ἔναγχος
+ἐπιδημίαν γενομένην αὐτῇ τὴν εις τὴν Ῥώμην, [C] ὁπότε ἐστρατεύετο βασιλεὺς
+ζεύγμασι καὶ ναυσὶ τὸν Ῥῆνον διαβὰς ἄγχου τῶν Γαλατίας ὁρίων, ψευδῆ καὶ
+πεπλασμένην ἄλλως ὑποπτεύσει. ἐξῆν δὴ οὖν, ὡς εἰκός, διηγουμένῳ ταῦτα τοῦ
+δήμου μεμνῆσθαι καὶ τῆς γερουσίας, ὅπως αὐτὴν ὑπεδέχετο σὺν χαρμονῇ,
+προθύμως ὑπαντῶντες καὶ δεξιούμενοι καθάπερ νόμος βασιλίδα, καὶ τῶν
+ἀναλωμάτων τὸ μέγεθος, ὡς ἐλευθέριον καὶ μεγαλοπρεπές, καὶ τῆς παρασκευῆς
+τὴν πολυτέλειαν, ὁπόσα τε ἔνειμε τῶν φυλῶν [D] τοῖς ἐπιστάταις καὶ
+ἑκατοντάρχαις τοῦ πλήθους ἀπαριθμήσασθαι. ἀλλ᾽ ἔμοιγε τῶν τοιούτων οὔτε
+ἔδοξέ ποτε ζηλωτὸν οὐδέν, οὔτε ἐπαινεῖν ἐθέλω πρὸ τῆς ἀρετῆς τὸν πλοῦτον.
+καίτοι με(607) οὐ λέληθεν ἡ τῶν χρημάτων ἐλευθέριος δαπάνη μετέχουσά τινος
+ἀρετῆς· ἀλλ᾽ οἶμαι κρεῖττον ἐπιείκειαν καὶ σωφροσύνην καὶ φρόνησιν καὶ ὅσα
+δὴ ἄλλα περὶ αὐτῆς λέγων πολλοὺς μὲν καὶ ἄλλους, [130] ἀτὰρ δὴ καὶ ἐμαυτὸν
+ὑμῖν καὶ τὰ ἐπ᾽ ἐμοὶ πραχθέντα παρεῖχον μάρτυρα. εἰ δὴ οὖν καὶ ἄλλοι τὴν
+ἐμὴν εὐγνωμοσύνην ζηλοῦν ἐπιχειρήσειαν, πολλοὺς ἔχει τε ἤδη καὶ ἕξει τοὺς
+ἐπαινέτας.
+
+(For if anyone should suspect that my silence about the rest is vain
+affectation and empty and insolent pretension, this at least he will not
+suspect, that the visit which she lately made to Rome,(608) when the
+Emperor was on his campaign and had crossed the Rhine by bridges of boats
+near the frontiers of Galatia, is a false and vain invention. I could
+indeed very properly have given an account of this visit, and described
+how the people and the senate welcomed her with rejoicings and went to
+meet her with enthusiasm, and received her as is their custom to receive
+an Empress, and told the amount of the expenditure, how generous and
+splendid it was, and the costliness of the preparations, and reckoned up
+the sums she distributed to the presidents of the tribes and the
+centurions of the people. But nothing of that sort has ever seemed to me
+worth while, nor do I wish to praise wealth before virtue. And yet I am
+aware that the generous spending of money implies a sort of virtue.
+Nevertheless I rate more highly goodness and temperance and wisdom and all
+those other qualities of hers that I have described, bringing before you
+as witnesses not only many others but myself as well and all that she did
+for me. Now if only others also try to emulate my proper feeling, there
+are and there will be many to sing her praises.)
+
+
+
+
+
+ORATION IV
+
+
+
+
+Introduction To Oration IV
+
+
+In the fourth century A.D. poetry was practically extinct, and hymns to
+the gods were almost always written in prose. Julian’s Fourth Oration is,
+according to the definition of the rhetorician Menander, a φυσικὸς ὕμνος,
+a hymn that describes the physical qualities of a god. Julian was an
+uncritical disciple of the later Neo‐Platonic school, and apparently
+reproduces without any important modification the doctrines of its chief
+representative, the Syrian Iamblichus, with whom begins the decadence of
+Neo‐Platonism as a philosophy. Oriental superstition took the place of the
+severe spiritualism of Plotinus and his followers, and a philosophy that
+had been from the first markedly religious, is now expounded by theurgists
+and the devotees of strange Oriental cults. It is Mithras the Persian sun‐
+god, rather than Apollo, whom Julian identifies with his “intellectual
+god” Helios, and Apollo plays a minor part among his manifestations.
+Mithras worship, which Tertullian called “a Satanic plagiarism of
+Christianity,” because in certain of its rites it recalled the sacraments
+of the Christian church, first made its appearance among the Romans in the
+first century B.C.(609) Less hospitably received at first than the cults
+of Isis and Serapis and the Great Mother of Pessinus, it gradually
+overpowered them and finally dominated the whole Roman Empire, though it
+was never welcomed by the Hellenes. For the Romans it supplied the ideals
+of purity, devotion and self‐control which the other cults had lacked. The
+worshippers of Mithras were taught to contend against the powers of evil,
+submitted themselves to a severe moral discipline, and their reward after
+death was to become as pure as the gods to whom they ascend. “If
+Christianity,” says Renan, “had been checked in its growth by some deadly
+disease, the world would have become Mithraic.” Julian, like the Emperor
+Commodus in the second century, had no doubt been initiated into the
+Mysteries of Mithras, and the severe discipline of the cult was profoundly
+attractive to one who had been estranged by early associations from the
+very similar teaching of the Christians.
+
+Julian followed Plotinus and Iamblichus in making the supreme principle
+the One (ἓν) or the Good (τὸ ἀγαθὸν) which presides over the intelligible
+world (νοητὸς κόσμος), where rule Plato’s Ideas, now called the
+intelligible gods (νοητοὶ θεοί). Iamblichus had imported into the Neo‐
+Platonic system the intermediary world of intellectual gods (νοεροὶ θεοί).
+On them Helios‐Mithras, their supreme god and centre, bestows the
+intelligence and creative and unifying forces that he has received from
+his transcendental counterpart among the intelligible gods. The third
+member of the triad is the world of sense‐perception governed by the sun,
+the visible counterpart of Helios. What distinguishes Julian’s triad(610)
+from other Neo‐Platonic triads is this hierarchy of three suns in the
+three worlds: and further, the importance that he gives to the
+intermediary world, the abode of Helios‐Mithras. He pays little attention
+to the remote intelligible world and devotes his exposition to Helios, the
+intellectual god, and the visible sun. Helios is the link that relates the
+three members of the triad. His “middleness” (μεσότης) is not only local:
+he is in every possible sense the mediator and unifier. μεσότης is the
+Aristotelian word for the “mean,” but there is no evidence that it was
+used with the active sense of mediation before Julian. A passage in
+Plutarch however seems to indicate that the “middleness” of the sun was a
+Persian doctrine: “The principle of good most nearly resembles light, and
+the principle of evil darkness, and between both is Mithras; therefore the
+Persians called Mithras the Mediator” (μεσίτης).(611) Naville has pointed
+out the resemblance between the sun as mediator and the Christian Logos,
+which Julian may have had in mind. Julian’s system results in a
+practically monotheistic worship of Helios, and here he probably parts
+company with Iamblichus.
+
+But though deeply influenced by Mithraism, Julian was attempting to revive
+the pagan gods, and if he could not, in the fourth century, restore the
+ancient faith in the gods of Homer he nevertheless could not omit from his
+creed the numerous deities whose temples and altars he had rebuilt. Here
+he took advantage of the identification of Greek, Roman, and Oriental
+deities which had been going on for centuries. The old names, endeared by
+the associations of literature, could be retained without endangering the
+supremacy of Helios. Julian identifies Zeus, Helios, Hades, Oceanus and
+the Egyptian Serapis. But the omnipotent Zeus of Greek mythology is now a
+creative force which works with Helios and has no separate existence.
+Tradition had made Athene the child of Zeus, but Julian regards her as the
+manifestation of the intelligent forethought of Helios. Dionysus is the
+vehicle of his fairest thoughts, and Aphrodite a principle that emanates
+from him. He contrives that all the more important gods of Greece, Egypt
+and Persia shall play their parts as manifestations of Helios. The lesser
+gods are mediating demons as well as forces. His aim was to provide the
+Hellenic counterpart of the positive revealed religion of Christianity.
+Hence his insistence on the inspiration of Homer, Hesiod, and Plato, and
+his statement(612) that the allegorical interpretations of the mysteries
+are not mere hypotheses, whereas the doctrines of the astronomers deserve
+no higher title.
+
+The Oration is dedicated to his friend and comrade in arms Sallust who is
+probably identical with the Neo‐Platonic philosopher, of the school of
+Iamblichus, who wrote about 360 the treatise _On the Gods and the World_.
+Cumont calls this “the official catechism of the Pagan empire,” and
+Wilamowitz regards it as the positive complement of Julian’s pamphlet
+_Against the Christians_. Julian’s Eighth Oration is a discourse of
+consolation, παραμυθητικὸς, for the departure of Sallust when Constantius
+recalled him from Gaul in 358.
+
+
+
+
+ΙΟΥΛΙΑΝΟΥ ΑΥΤΟΚΡΑΤΟΡΟΣ
+
+(Julian, Caesar)
+
+ΕΙΣ ΤΟΝ ΒΑΣΙΛΕΑ ΗΛΙΟΝ ΠΡΟΣ ΣΑΛΟΥΣΤΙΟΝ
+
+(Hymn To King Helios. Dedicated To Sallust)
+
+[B] Προσήκειν ὑπολαμβάνω τοῦ λόγου τοῦδε μάλιστα μὲν ἅπασιν,
+
+(What I am now about to say I consider to be of the greatest importance
+for all things)
+
+
+    ὅσσα τε γαῖαν ἔπι πνείει τε καὶ ἕρπει,(613)
+
+    (“That breathe and move upon the earth,”)
+
+
+καὶ τοῦ εἶναι καὶ λογικῆς ψυχῆς καὶ νοῦ μετείληφεν, οὐχ ἥκιστα δὲ τῶν
+ἄλλων ἁπάντων ἐμαυτῷ· καὶ γάρ εἰμι τοῦ βασιλέως ὀπαδὸς Ἡλίου. [C] τούτου
+δὲ ἔχω μὲν οἴκοι παρ᾽ ἐμαυτῷ τὰς πίστεις ἀκριβεστέρας· ὃ δέ μοι θέμις
+εἰπεῖν καὶ ἀνεμέσητον, ἐντέτηκέ μοι δεινὸς ἐκ παίδων τῶν αὐγῶν τοῦ θεοῦ
+πόθος, καὶ πρὸς τὸ φῶς οὕτω δὴ τὸ αἰθέριον ἐκ παιδαρίου κομιδῇ τὴν
+διάνοιαν ἐξιστάμην, ὥστε οὐκ εἰς αὐτὸν μόνον ἀτενὲς ὁρᾶν ἐπεθύμουν, ἀλλὰ
+καί, εἴ ποτε νύκτωρ ἀνεφέλου καὶ καθαρᾶς αἰθρίας οὔσης προέλθοιμι, [D]
+πάντα ἀθρόως ἀφεὶς τοῖς οὐρανίοις προσεῖχον κάλλεσιν, οὐκέτι ξυνιεὶς οὐδὲν
+εἴ τις λέγοι τι πρός με οὐδὲ αὐτὸς ὅ τι πράττοιμι προσέχων. ἐδόκουν τε
+περιεργότερον ἔχειν πρὸς αὐτὰ καὶ πολυπράγμων τις εἶναι, καί μέ τις ἤδη
+[131] ἀστρόμαντιν ὑπέλαβεν ἄρτι γενειήτην. καίτοι μὰ τοὺς θεοὺς οὔποτε
+τοιαύτη βίβλος εἰς ἐμὰς ἀφῖκτο χεῖρας, οὐδὲ ἠπιστάμην ὅ τί ποτέ ἐστι τὸ
+χρῆμά πω τότε.(614) ἀλλὰ τί ταῦτα ἐγώ φημι, μείζω ἔχων εἰπεῖν, εἰ φράσαιμι
+ὅπως ἐφρόνουν τὸ τηνικαῦτα περὶ θεῶν; λήθη δὲ ἔστω τοῦ σκότους ἐκείνου.
+τοῦ(615) δὲ ὅτι με τὸ οὐράνιον πάντη περιήστραπτε φῶς ἤγειρέ τε καὶ
+παρώξυνεν ἐπὶ τὴν θέαν, ὥστε ἤδη καὶ τῆς σελήνης τὴν ἐναντίαν πρὸς τὸ πᾶν
+αὐτὸς ἀπ᾽ ἐμαυτοῦ κίνησιν ξυνεῖδον, [B] οὐδενί πω ξυντυχὼν τῶν τὰ τοιαῦτα
+φιλοσοφούντων, ἔστω μοι τὰ ῥηθέντα σημεῖα. ζηλῶ μὲν οὖν ἔγωγε τῆς
+εὐποτμίας καὶ εἴ τῳ τὸ σῶμα παρέσχε θεὸς ἐξ ἱεροῦ καὶ προφητικοῦ συμπαγὲν
+σπέρματος ἀναλαβόντι σοφίας ἀνοῖξαι θησαυρούς· οὐκ ἀτιμάζω δὲ ταύτην, ἧς
+ἠξιώθην αὐτὸς παρὰ τοῦ θεοῦ τοῦδε μερίδος, ἐν τῷ κρατοῦντι καὶ βασιλεύοντι
+τῆς γῆς γένει τοῖς κατ᾽ ἐμαυτὸν χρόνοις γενόμενος, [C] ἀλλ᾽ ἡγοῦμαι,(616)
+εἴπερ χρὴ πείθεσθαι τοῖς σοφοῖς, ἁπάντων ἀνθρώπων εἶναι τοῦτον κοινὸν
+πατέρα. λέγεται γὰρ ὀρθῶς ἄνθρωπος ἄνθροπων γεννᾶν καὶ ἥλιος,(617) ψυχὰς
+οὐκ ἀφ᾽ ἑαυτοῦ μόνον, ἀλλὰ καὶ παρὰ τῶν ἄλλων θεῶν σπείρων(618) εἰς
+γῆν,(619) ἐφ᾽ ὅ τι δὲ χρῆμα δηλοῦσιν αὗται τοῖς βίοις, οὗς προαιροῦνται.
+κάλλιστον μὲν οὖν, εἴ τῳ ξυνηνέχθη καὶ πρὸ τριγονίας ἀπὸ πολλῶν πάνυ
+προπατόρων ἐφεξῆς τῷ θεῷ δουλεῦσαι, μεμπτὸν δὲ οὐδὲ ὅστις, [D] ἐπεγνωκὼς
+ἑαυτὸν τοῦ θεοῦ τοῦδε θεράποντα φύσει, μόνος ἐξ ἁπάντων ἢ ξὺν ὀλίγοις
+αὑτὸν ἐπιδίδωσι τῇ θεραπείᾳ τοῦ δεσπότου.
+
+(and have a share in existence and a reasoning soul(620) and intelligence,
+but above all others it is of importance to myself. For I am a follower of
+King Helios. And of this fact I possess within me, known to myself alone,
+proofs more certain that I can give.(621) But this at least I am permitted
+to say without sacrilege, that from my childhood an extraordinary longing
+for the rays of the god penetrated deep into my soul; and from my earliest
+years my mind was so completely swayed by the light that illumines the
+heavens that not only did I desire to gaze intently at the sun, but
+whenever I walked abroad in the night season, when the firmament was clear
+and cloudless, I abandoned all else without exception and gave myself up
+to the beauties of the heavens; nor did I understand what anyone might say
+to me, nor heed what I was doing myself. I was considered to be over‐
+curious about these matters and to pay too much attention to them, and
+people went so far as to regard me as an astrologer when my beard had only
+just begun to grow. And yet, I call heaven to witness, never had a book on
+this subject come into my hands; nor did I as yet even know what that
+science was. But why do I mention this, when I have more important things
+to tell, if I should relate how, in those days, I thought about the gods?
+However let that darkness(622) be buried in oblivion. But let what I have
+said bear witness to this fact, that the heavenly light shone all about
+me, and that it roused and urged me on to its contemplation, so that even
+then I recognised of myself that the movement of the moon was in the
+opposite direction to the universe, though as yet I had met no one of
+those who are wise in these matters. Now for my part I envy the good
+fortune of any man to whom the god has granted to inherit a body built of
+the seed of holy and inspired ancestors, so that he can unlock the
+treasures of wisdom; nor do I despise that lot with which I was myself
+endowed by the god Helios, that I should be born of a house that rules and
+governs the world in my time; but further, I regard this god, if we may
+believe the wise, as the common father of all mankind.(623) For it is said
+with truth that man and the sun together beget man, and that the god sows
+this earth with souls which proceed not from himself alone but from the
+other gods also; and for what purpose, the souls reveal by the kind of
+lives that they select. Now far the best thing is when anyone has the
+fortune to have inherited the service of the god, even before the third
+generation, from a long and unbroken line of ancestors; yet it is not a
+thing to be disparaged when anyone, recognising that he is by nature
+intended to be the servant of Helios, either alone of all men, or in
+company with but few, devotes himself to the service of his master.)
+
+Φέρε οὖν, ὅπως ἂν οἷοί τε ὦμεν, ὑμνήσωμεν αὐτοῦ τὴν ἑορτήν, ἣν ἡ
+βασιλεύουσα πόλις ἐπετησίοις ἀγάλλει θυσίαις. ἔστι μὲν οὖν, εὖ οἶδα,
+χαλεπὸν καὶ τὸ ξυνεῖναι περὶ αὐτοῦ μόνον, ὁπόσος τίς ἐστιν ὁ ἀφανὴς [132]
+ἐκ τοῦ φανεροῦ λογισαμένῳ, φράσαι δὲ ἴσως ἀδύνατον, εἰ καὶ τῆς ἀξίας
+ἔλαττον ἐθελήσειέ τις. ἐφικέσθαι μὲν γὰρ τοῦ πρὸς ἀξίαν εὖ οἶδα ὅτι τῶν
+ἁπάντων οὐδεὶς ἂν δύναιτο, τοῦ μετρίου δὲ μὴ διαμαρτεῖν ἐν τοῖς ἐπαίνοις
+τὸ κεφάλαιόν ἐστι τῆς ἀνθρωπίνης ἐν τῷ δύνασθαι φράζειν δυνάμεως. ἀλλ᾽
+ἔμοιγε τούτου παρασταίη βοηθὸς ὅ τε λόγιος(624) Ἑρμῆς ξὺν ταῖς Μούσαις ὅ
+τε Μουσηγέτης Ἀπόλλων,(625) [B] ἐπεὶ καὶ αὐτῷ προσήκει τῶν λόγων, καὶ
+δοῖεν δὲ εἰπεῖν ὁπόσα τοῖς θεοῖς φίλα λέγεσθαί τε καὶ πιστεύεσθαι περὶ
+αὐτῶν. τίς οὖν ὁ τρόπος ἔσται τῶν ἐπαίνων; ἢ δῆλον ὅτι περὶ τῆς οὐσίας
+αὐτοῦ καὶ ὅθεν προῆλθε καὶ τῶν δυνάμεων καὶ τῶν ἐνεργειῶν διελθόντες,
+ὁπόσαι φανεραὶ ὅσαι τ᾽ ἀφανεῖς, καὶ περὶ τῆς τῶν ἀγαθῶν δόσεως, ἣν κατὰ
+πάντας ποιεῖται τοὺς κόσμους, οὐ παντάπασιν ἀπᾴδοντα ποιησόμεθα τῷ θεῷ τὰ
+ἐγκώμια; [C] ἀρκτέον δὲ ἐνθένδε.
+
+(Come then, let me celebrate, as best I may, his festival which the
+Imperial city(626) adorns with annual sacrifices.(627) Now it is hard, as
+I well know, merely to comprehend how great is the Invisible, if one judge
+by his visible self,(628) and to tell it is perhaps impossible, even
+though one should consent to fall short of what is his due. For well I
+know that no one in the world could attain to a description that would be
+worthy of him, and not to fail of a certain measure of success in his
+praises is the greatest height to which human beings can attain in the
+power of utterance. But as for me, may Hermes, the god of eloquence, stand
+by my side to aid me, and the Muses also and Apollo, the leader of the
+Muses, since he too has oratory for his province, and may they grant that
+I utter only what the gods approve that men should say and believe about
+them. What, then, shall be the manner of my praise? Or is it not evident
+that if I describe his substance and his origin, and his powers and
+energies, both visible and invisible, and the gift of blessings which he
+bestows throughout all the worlds,(629) I shall compose an encomium not
+wholly displeasing to the god? With these, then, let me begin.)
+
+Ὁ θεῖος οὗτος καὶ πάγκαλος κόσμος ἀπ᾽ ἄκρας ἁψῖδος οὐρανοῦ μέχρι γῆς
+ἐσχάτης ὑπὸ τῆς ἀλύτου συνεχόμενος τοῦ θεοῦ προνοίας ἐξ ἀιδίου γέγονεν
+ἀγέννητος(630) ἔς τε τὸν ἐπίλοιπον χρόνον ἀίδιος, οὐχ ὑπ᾽ ἄλλου του
+φρουρούμενος ἢ προσεχῶς μὲν ὑπὸ τοῦ πέμπτου σώματος, οὗ τὸ κεφάλαιόν ἐστιν
+ἀκτὶς ἀελίου,(631) βαθμῷ δὲ ὥσπερ δευτέρῳ τοῦ νοητοῦ κόσμου, πρεσβυτέρως
+δὲ ἔτι διὰ τὸν πάντων βασιλέα, περὶ ὃν πάντα ἐστίν. [D] οὗτος τοίνυν, εἴτε
+τὸ ἐπέκεινα τοῦ νοῦ καλεῖν αὐτὸν θέμις εἴτε ἰδέαν τῶν ὄντων, ὃ δή φημι τὸ
+νοητὸν ξύμπαν, εἴτε ἕν, ἐπειδὴ πάντων τὸ ἓν δοκεῖ πως πρεσβύτατον, εἴτε ὃ
+Πλάτων εἴωθεν ὀνομάζειν τἀγαθόν, αὕτη δὴ οὖν ἡ μονοειδὴς τῶν ὅλων αἰτία,
+πᾶσι τοῖς οὖσιν ἐξηγουμένη κάλλους τε καὶ τελειότητος ἑνώσεώς τε καὶ
+δυνάμεως ἀμηχάνου, κατὰ τὴν ἐν αὐτῇ μένουσαν πρωτουργὸν οὐσίαν μέσον ἐκ
+μέσων τῶν νοερῶν [133] καὶ δημιουργικῶν αἰτιῶν Ἥλιον θεὸν μέγιστον
+ἀνέφηνεν ἐξ ἑαυτοῦ πάντα ὅμοιον ἑαυτῷ· καθάπερ καὶ ὁ δαιμόνιος οἴεται
+Πλάτων, “Τοῦτον τοίνυν,” λέγων, “ἦν δ᾽ ἐγώ, φάναι με λέγειν τὸν τοῦ ἀγαθοῦ
+ἔκγονον, ὃν τἀγαθὸν ἐγέννησεν ἀνάλογον ἑαυτῷ, ὅτιπερ αὐτὸ ἐν τῷ νοητῷ τόπῳ
+πρός τε νοῦν καὶ τὰ νοούμενα, τοῦτο τοῦτον ἐν τῷ ὁρατῷ πρός τε ὄψιν καὶ τὰ
+ὁρώμενα.”(632) ἔχει μὲν δὴ τὸ φῶς αὐτοῦ ταύτην οἶμαι τὴν ἀναλογίαν πρὸς τὸ
+ὁρατόν, ἥνπερ πρὸς τὸ νοητὸν ἁλήθεια.(633) αὐτὸς δὲ ὁ ξύμπας, ἅτε δὴ τοῦ
+πρώτου [B] καὶ μεγίστου τῆς ἐδέας τἀγαθοῦ γεγονὼς ἔκγονος, ὑποστὰς αὐτοῦ
+περὶ τὴν μόνιμον οὐσίαν ἐξ ἀιδίου καὶ τὴν ἐν τοῖς νοεροῖς θεοῖς παρεδέξατο
+δυναστείαν, ὧν τἀγαθόν ἐστι τοῖς νοητοῖς αἴτιον, ταῦτα αὐτὸς τοῖς νοεροῖς
+νέμων. ἔστι δ᾽ αἴτιον οἶμαι τἀγαθὸν τοῖς νοητοῖς θεοῖς κάλλους, οὐσίας,
+τελειότητος, ἑνώσεως, συνέχον αὐτὰ καὶ περιλάμπον ἀγαθοειδεῖ δυνάμει·
+ταῦτα δὴ καὶ τοῖς νοεροῖς [C] Ἥλιος δίδωσιν, ἄρχειν καὶ βασιλεύειν αὐτῶν
+ὑπὸ τἀγαθοῦ τεταγμένος, εἰ καὶ συμπροῆλθον αὐτῷ καὶ συνυπέστησαν, ὅπως
+οἶαμι καὶ τοῖς νοεροῖς θεοῖς ἀγαθοειδὴς αἰτία προκαθηγουμένη τῶν ἀγαθῶν
+πᾶσιν ἅπαντα κατὰ νοῦν εὐθύνῃ.
+
+(This divine and wholly beautiful universe, from the highest vault of
+heaven to the lowest limit of the earth, is held together by the
+continuous providence of the god, has existed from eternity ungenerated,
+is imperishable for all time to come, and is guarded immediately by
+nothing else than the Fifth Substance(634) whose culmination is the beams
+of the sun; and in the second and higher degree, so to speak, by the
+intelligible world; but in a still loftier sense it is guarded by the King
+of the whole universe, who is the centre of all things that exist. He,
+therefore, whether it is right to call him the Supra‐Intelligible, or the
+Idea of Being, and by Being I mean the whole intelligible region, or the
+One, since the One seems somehow to be prior to all the rest, or, to use
+Plato’s name for him, the Good; at any rate this uncompounded cause of the
+whole reveals to all existence beauty, and perfection, and oneness, and
+irresistible power; and in virtue of the primal creative substance that
+abides in it, produced, as middle among the middle and intellectual,
+creative causes, Helios the most mighty god, proceeding from itself and in
+all things like unto itself. Even so the divine Plato believed, when he
+writes, “Therefore (said I) when I spoke of this, understand that I meant
+the offspring of the Good which the Good begat in his own likeness, and
+that what the Good is in relation to pure reason and its objects in the
+intelligible world, such is the sun in the visible world in relation to
+sight and its objects.” Accordingly his light has the same relation to the
+visible world as truth has to the intelligible world. And he himself as a
+whole, since he is the son of what is first and greatest, namely, the Idea
+of the Good, and subsists from eternity in the region of its abiding
+substance, has received also the dominion among the intellectual gods, and
+himself dispenses to the intellectual gods those things of which the Good
+is the cause for the intelligible gods. Now the Good is, I suppose, the
+cause for the intelligible gods of beauty, existence, perfection, and
+oneness, connecting these and illuminating them with a power that works
+for good. These accordingly Helios bestows on the intellectual gods also,
+since he has been appointed by the Good to rule and govern them, even
+though they came forth and came into being together with him, and this
+was, I suppose, in order that the cause which resembles the Good may guide
+the intellectual gods to blessings for them all, and may regulate all
+things according to pure reason.)
+
+Ἀλλὰ καὶ τρίτος ὁ φαινόμενος οὑτοσί δίσκος ἐναργῶς αἴτιός ἐστι τοῖς
+αἰσθητοῖς τῆς σωτηρίας, καὶ ὅσων ἔφαμεν τοῖς νοεροῖς θεοῖς τὸν μέγαν
+Ἥλιον, τοσούτων αἴτιος(635) καὶ ὁ φαινόμενος ὅδε τοῖς φανεροῖς. τούτων δ᾽
+ἐναργεῖς αἱ πίστεις ἐκ τῶν φαινομένων [D] τὰ ἀφανῆ σκοποῦντι.(636) φέρε δὴ
+πρῶτον αὐτὸ τὸ φῶς οὐκ εἶδός ἐστιν ἀσώματόν τι θεῖον τοῦ κατ᾽ ἐνέργειαν
+διαφανοῦς; αὐτὸ δὲ ὅ, τί ποτέ ἐστι τὸ διαφανές, πᾶσι μὲν ὡς ἔπος εἰπεῖν
+συνυποκείμενον τοῖς στοιχείοις καὶ ὂν αὐτῶν προσεχὲς εἶδος, οὐ σωματοειδὲς
+οὐδὲ συμμιγνύμενον οὐδὲ τὰς οἰκείας σώματι προσιέμενον ποιότητας. οὔκουν
+ἰδίαν αὐτοῦ θέρμην ἐρεῖς,(637) οὐ τὴν ἐναντίαν αὐτῇ ψυχρότητα, οὐ τὸ
+σκληρόν, οὐ τὸ μαλακὸν ἀποδώσεις, [134] οὐδ᾽ ἄλλην τινὰ τῶν κατὰ τὴν ἁφὴν
+διαφορῶν, οὔκουν οὐδὲ γεῦσιν οὐδὲ ὀδμήν, ὄψει δὲ μόνον ὑποπίπτει πρὸς
+ἐνέργειαν ὑπὸ τοῦ φωτὸς ἡ τοιαύτη φύσις ἀγομένη. τὸ δὲ φῶς εἶδός ἐστι
+ταύτης οἷον ὕλης ὑπεστρωμένης καὶ παρεκτεινομένης τοῖς σώμασιν. αὐτοῦ δὲ
+τοῦ φωτὸς ὄντος ἀσωμάτου ἀκρότης ἂν εἴη τις καὶ ὥσπερ ἄνθος ἀκτῖνες. ἡ μὲν
+οὖν τῶν Φοινίκων δόξα, σοφῶν τὰ θεῖα καὶ ἐπιστημόνων, ἄχραντον εἶναι
+ἐνέργειαν αὐτοῦ τοῦ καθαροῦ [B] νοῦ τὴν ἁπανταχῇ προϊοῦσαν αὐγὴν ἔφη· οὐκ
+ἀπᾴδει δὲ οὐδὲ ὁ λόγος, εἴπερ αὐτὸ τὸ φῶς ἀσώματον, εἴ τις αὐτοῦ μηδὲ τὴν
+πηγὴν ὑπολάβοι σῶμα, νοῦ δὲ ἐνέργειαν ἄχραντον εἰς τὴν οἰκείαν ἕδραν
+ἐλλαμπομένην, ἣ τοῦ παντὸς οὐρανοῦ τὸ μέσον εἴληχεν, ὅθεν ἐπιλάμπουσα
+πάσης μὲν εὐτονίας πληροῖ τοὺς οὐρανίους κύκλους, πάντα δὲ περιλάμπει θείῳ
+καὶ ἀχράντῳ φωτί. τὰ μέντοι ἐν τοῖς θεοῖς ἔργα προϊόντα παρ᾽ αὐτοῦ μετρίως
+γε(638) ἡμῖν ὀλίγῳ πρότερον εἴρηται(639) καὶ ῥηθήσεται μετ᾽ ὀλίγον. [C]
+ὄσα δὲ ὁρῶμεν αὐτῇ πρῶτον ὄψει ὄνομα μόνον ἐστὶν ἔργου τητώμενον, εἰ μὴ
+προσλάβοι τὴν τοῦ φωτὸς ἡγεμονικὴν βοήθειαν. ὁρατὸν δὲ ὅλως εἴη ἂν τί μὴ
+φωτὶ πρῶτον ὥσπερ ὕλη τεχνίτῃ προσαχθέν, ἵν᾽ οἶμαι τὸ εἶδος δέξηται; καὶ
+γὰρ τὸ χρυσίον ἁπλῶς οὑτωσὶ κεχυμένον ἔστι μὲν χρυσίον, οὐ μὴν ἄγαλμα οὐδὲ
+εἰκών, πρὶν ἂν ὁ τεχνίτης αὐτῷ περιθῇ τὴν μορφήν. οὐκοῦν καὶ ὅσα πέφυκεν
+ὁρᾶσθαι μὴ ξὺν [D] φωτὶ τοῖς ὁρῶσι προσαγόμενα τοῦ ὁρατὰ εἶναι παντάπασιν
+ἐστέρηται. διδοὺς οὖν τοῖς τε ὁρῶσι τὸ ὁρᾶν τοῖς τε ὁρωμένοις τὸ ὁρᾶσθαι
+δύο φύσεις ἐνεργείᾳ μιᾷ τελειοῖ, ὄψιν καὶ ὁρατόν· αἱ δὲ τελειότητες εἴδη
+τέ εἰσι καὶ οὐσία.
+
+(But this visible disc also, third(640) in rank, is clearly, for the
+objects of sense‐perception the cause of preservation, and this visible
+Helios(641) is the cause for the visible gods(642) of just as many
+blessings as we said mighty Helios bestows on the intellectual gods. And
+of this there are clear proofs for one who studies the unseen world in the
+light of things seen. For in the first place, is not light itself a sort
+of incorporeal and divine form of the transparent in a state of activity?
+And as for the transparent itself, whatever it is, since it is the
+underlying basis, so to speak, of all the elements, and is a form
+peculiarly belonging to them, it is not like the corporeal or compounded,
+nor does it admit qualities peculiar to corporeal substance.(643) You will
+not therefore say that heat is a property of the transparent, or its
+opposite cold, nor will you assign to it hardness or softness or any other
+of the various attributes connected with touch or taste or smell; but a
+nature of this sort is obvious to sight alone, since it is brought into
+activity by light. And light is a form of this substance, so to speak,
+which is the substratum of and coextensive with the heavenly bodies. And
+of light, itself incorporeal, the culmination and flower, so to speak, is
+the sun’s rays. Now the doctrine of the Phoenicians, who were wise and
+learned in sacred lore, declared that the rays of light everywhere
+diffused are the undefiled incarnation of pure mind. And in harmony with
+this is our theory, seeing that light itself is incorporeal, if one should
+regard its fountainhead, not as corporeal, but as the undefiled activity
+of mind(644) pouring light into its own abode: and this is assigned to the
+middle of the whole firmament, whence it sheds its rays and fills the
+heavenly spheres with vigour of every kind and illumines all things with
+light divine and undefiled. Now the activities proceeding from it and
+exercised among the gods have been, in some measure at least, described by
+me a little earlier and will shortly be further spoken of. But all that we
+see merely with the sight at first is a name only, deprived of activity,
+unless we add thereto the guidance and aid of light. For what, speaking
+generally, could be seen, were it not first brought into touch with light
+in order that, I suppose, it may receive a form, as matter is brought
+under the hand of a craftsman? And indeed molten gold in the rough is
+simply gold, and not yet a statue or an image, until the craftsman give it
+its proper shape. So too all the objects of sight, unless they are brought
+under the eyes of the beholder together with light, are altogether
+deprived of visibility. Accordingly by giving the power of sight to those
+who see, and the power of being seen to the objects of sight, it brings to
+perfection, by means of a single activity, two faculties, namely vision
+and visibility.(645) And in forms and substance are expressed its
+perfecting powers.)
+
+Ἀλλὰ τοῦτο μὲν ἴσως λεπτότερον· ᾧ δὲ παρακολουθοῦμεν ξύμπαντες, ἀμαθεῖς
+καὶ ἰδιῶται, φιλόσοφοι καὶ λόγιοι, τίνα ἐν τῷ παντὶ δύναμιν ἀνίσχων ἔχει
+καὶ καταδυόμενος ὁ θεός; νύκτα καὶ ἡμέραν ἐργάζεται καὶ μεθίστησι φανερῶς
+καὶ τρέπει τὸ πᾶν. [135] καίτοι τίνι τοῦτο τῶν ἄλλων ἀστέρων ὑπάρχει; πῶς
+οὖν οὐκ ἐκ τούτων ἤδη καὶ περὶ τῶν θειοτέρων πιστεύομεν, ὡς ἄρα καὶ τὰ
+ὑπὲρ τὸν οὐρανὸν ἀφανῆ καὶ θεῖα νοερῶν θεῶν γένη τῆς ἀγαθοειδοῦς
+ἀποπληροῦται παρ᾽ αὐτοῦ δυνάμεως, ᾧ πᾶς μὲν ὑπείκει χορὸς ἀστέρων, ἕπεται
+δὲ ἡ γένεσις ὑπὸ τῆς τούτου κυβερνωμένη προμηθείας; [B] οἱ μὲν γὰρ
+πλάνητες(646) ὅτι περὶ αὐτὸν ὥσπερ βασιλέα χορεύοντες ἔν τισιν ὡρισμένοις
+πρὸς αὐτὸν διαστήμασιν ἁρμοδιώτατα φέρονται κύκλῳ, στηριγμούς τινας
+ποιούμενοι καὶ πρόσω καὶ ὀπίσω πορείαν, ὡς οἱ τῆς σφαιρικῆς ἐπιστήμονες
+θεωρίας ὀνομάζουσι τὰ περὶ αὐτοὺς φαινόμενα, καὶ ὡς τὸ τῆς σελήνης αὔξεται
+καὶ λήγει φῶς, πρὸς τὴν ἀπόστασιν ἡλίου πάσχον, πᾶσί που δῆλον. πῶς οὖν
+οὐκ εἰκότως καὶ τὴν πρεσβυτέραν τῶν σωμάτων ἐν τοῖς νοεροῖς [C] θεοῖς
+διακόσμησιν ὑπολαμβάνομεν ἀνάλογον ἔχειν τῇ τοιαύτῃ τάξει;
+
+(However, this is perhaps somewhat subtle; but as for that guide whom we
+all follow, ignorant and unlearned, philosophers and rhetoricians, what
+power in the universe has this god when he rises and sets? Night and day
+he creates, and before our eyes changes and sways the universe. But to
+which of the other heavenly bodies does this power belong? How then can we
+now fail to believe, in view of this, in respect also to things more
+divine that the invisible and divine tribes of intellectual gods above the
+heavens are filled with power that works for good by him, even by him to
+whom the whole band of the heavenly bodies yields place, and whom all
+generated things follow, piloted by his providence? For that the planets
+dance about him as their king, in certain intervals, fixed in relation to
+him, and revolve in a circle with perfect accord, making certain halts,
+and pursuing to and fro their orbit,(647) as those who are learned in the
+study of the spheres call their visible motions; and that the light of the
+moon waxes and wanes varying in proportion to its distance from the sun,
+is, I think, clear to all. Then is it not natural that we should suppose
+that the more venerable ordering of bodies among the intellectual gods
+corresponds to this arrangement?)
+
+Λάβωμεν οὖν ἐξ ἁπάντων τὸ μὲν τελεσιουργὸν ἐκ τοῦ παντὸς ἀποφαίνειν ὁρᾶν
+τὰ ὁρατικά· τελειοῖ γὰρ αὐτὰ διὰ τοῦ φωτός· τὸ δὲ δημιουργικὸν καὶ
+γόνιμον(648) ἀπὸ τῆς περὶ τὸ ξύμπαν μεταβολῆς, τὸ δὲ ἐν ἑνὶ πόντων
+συνεκτικὸν ἀπὸ τῆς περὶ τὰς κινήσεις πρὸς ἓν καὶ τὸ αὐτὸ συμφωνίας, τὸ δὲ
+μέσον ἐξ αὐτοῦ(649) μέσου, τὸ δὲ τοῖς νοεροῖς αὐτὸν ἐνιδρύσθαι βασιλέα ἐκ
+τῆς ἐν τοῖς πλανωμένοις μέσης τάξεως. [D] εἰ μὲν οὖν ταῦτα περί τινα τῶν
+ἄλλων ἐμφανῶν ὁρῶμεν θεῶν ἢ τοσαῦτα ἕτερα, μή τοι τούτῳ τὴν περὶ τοὺς
+θεοὺς ἡγεμονίαν προσνείμωμεν· εἰ δὲ οὐκ ἔστιν οὐδὲν αὐτῷ κοινὸν πρὸς τοὺς
+ἄλλους ἔξω τὴς ἀγαθοεργίας, ἧς καὶ αὐτῆς μεταδέδωσι τοῖς πᾶσι,
+μαρτυράμενοι τούς τε Κυπρίων ἱερέας, οἱ κοινοὺς ἀποφαίνουσι βωμοὺς Ἡλίῳ
+καὶ Διί, πρὸ τούτων δὲ ἔτι τὸν Ἀπόλλω(650) συνεδρεύοντα τῷ θεῷ τῷδε
+παρακαλέσαντες μάρτυρα· φησὶ γὰρ ὁ θεὸς οὗτος “Εἷς Ζεύς, εἷς Ἀίδης, [136]
+εἷς Ἥλιός ἐστι Σέραπις· κοινὴν ὑπολάβωμεν”, μᾶλλον δὲ μίαν Ἡλίου καὶ Διὸς
+ἐν τοῖς νοεροῖς θεοῖς δυναστείαν· ὅθεν μοι δοκεῖ καὶ Πλάτων οὐκ ἀπεικότως
+φρόνιμον θεὸν Ἅιδην ὀνομάσαι. καλοῦμεν δὲ τὸν αὐτὸν τοῦτον καὶ Σάραπιν,
+τὸν ἀιδῆ δηλονότι καὶ νοερόν, πρὸς ὅν φησιν(651) ἄνω πορεύεσθαι τὰς ψυχὰς
+τῶν ἄριστα βιωσάντων καὶ δικαιότατα. μὴ γὰρ δή τις ὑπολάβῃ τοῦτον, [B] ὃν
+οἱ μῦθοι πείθουσι φρίττειν, ἀλλὰ τὸν πρᾷον καὶ μείλιχον, ὃς ἀπολύει
+παντελῶς τῆς γενέσεως τὰς ψυχάς, οὐχὶ δὲ λυθείσας αὐτὰς σώμασιν ἑτέροις
+προσηλοῖ(652) κολάζων καὶ πραττόμενος δίκας, ἀλλὰ πορεύων ἄνω καὶ
+ἀνατείνων τὰς ψυχὰς ἐπὶ τὸν νοητὸν κόσμον. ὅτι δὲ οὐδὲ νεαρὰ παντελῶς
+ἐστιν ἡ δόξα, προύλαβον δὲ αὐτὴν οἱ πρεσβύτατοι τῶν ποιητῶν, Ὅμηρός τε καὶ
+Ἡσίοδος, εἴτε καὶ νοοῦντες οὅτως εἴτε καὶ ἐπιπνοίᾳ θείᾳ καθάπερ οἱ μάντεις
+ἐνθουσιῶντες πρὸς τὴν ἀλήθειαν, [C] ἐνθένδ᾽ ἂν γίγνοιτο γνώριμον. ὁ μὲν
+γενεαλογῶν αὐτὸν Ὑπερίονος ἔφη καὶ Θείας, μόνον οὐχὶ διὰ τούτων
+αἰνιττόμενος τοῦ πάντων ὑπερέχοντος αὐτὸν ἔκγονον(653) γνήσιον φῦναι· ὁ
+γὰρ Ὑπερίων τίς ἂν ἕτερος εἴη παρὰ τοῦτον; ἡ Θεία δὲ αὐτὴ τρόπον ἕτερον οὐ
+τὸ θειότατον τῶν ὄντων λέγεται; μὴ δὲ συνδυασμὸν μηδὲ γάμους
+ὑπολαμβάνωμεν, ἄπιστα καὶ παράδοξα ποιητικῆς μούσης ἀθύρματα. [D] πατέρα
+δὲ αὐτοῦ καὶ γεννήτορα νομίζωμεν τὸν θειότατον καὶ ὑπέρτατον· τοιοῦτος δὲ
+τίς ἂν ἄλλος(654) εἴη τοῦ πάντων ἐπέκεινα καὶ περὶ ὃν πάντα καὶ οὗ ἕνεκα
+πάντα ἐστίν; Ὅμηρος δὲ αὐτὸν ἀπὸ τοῦ πατρὸς Ὑπερίονα καλεῖ,(655) καὶ
+δείκνυσί γε αὐτοῦ τὸ αὐτεξούσιον καὶ πάσης ἀνάγκης κρεῖττον. ὁ γάρ τοι
+Ζεύς, ὡς ἐκεῖνός φησιν, ἁπάντων ὢν κύριος τοὺς ἄλλους προσαναγκάζει· ἐν δὲ
+τῷ μύθῳ τοῦ θεοῦ τοῦδε λέγοντος,(656) ὅτι ἄρα διὰ τὴν ἀσέβειαν τῶν
+Ὀδυσσέως ἑταίρων [137] ἀπολείψει τὸν Ὄλυμπον, οὐκέτι φησίν
+
+(Let us therefore comprehend, out of all his functions, first his power to
+perfect, from the fact that he makes visible the objects of sight in the
+universe, for through his light he perfects them; secondly, his creative
+and generative power from the changes wrought by him in the universe;
+thirdly, his power to link together all things into one whole, from the
+harmony of his motions towards one and the same goal; fourthly, his middle
+station we can comprehend from himself, who is midmost; and fifthly, the
+fact that he is established as king among the intellectual gods, from his
+middle station among the planets. Now if we see that these powers, or
+powers of similar importance, belong to any one of the other visible
+deities, let us not assign to Helios leadership among the gods. But if he
+has nothing in common with those other gods except his beneficent energy,
+and of this too he gives them all a share, then let us call to witness the
+priests of Cyprus who set up common altars to Helios and Zeus; but even
+before them let us summon as witness Apollo, who sits in council with our
+god. For this god declares: “Zeus, Hades, Helios Serapis, three gods in
+one godhead!”(657) Let us then assume that, among the intellectual gods,
+Helios and Zeus have a joint or rather a single sovereignty. Hence I think
+that with reason Plato called Hades a wise god.(658) And we call this same
+god Hades Serapis also, namely the Unseen(659) and Intellectual, to whom
+Plato says the souls of those who have lived most righteously and justly
+mount upwards. For let no one conceive of him as the god whom the legends
+teach us to shudder at, but as the mild and placable, since he completely
+frees our souls from generation: and the souls that he has thus freed he
+does not nail to other bodies, punishing them and exacting penalties, but
+he carries aloft and lifts up our souls to the intelligible world. And
+that this doctrine is not wholly new, but that Homer and Hesiod the most
+venerable of the poets held it before us, whether this was their own view
+or, like seers, they were divinely inspired with a sacred frenzy for the
+truth, is evident from the following. Hesiod, in tracing his genealogy,
+said(660) that Helios is the son of Hyperion and Thea, intimating thereby
+that he is the true son of him who is above all things. For who else could
+Hyperion(661) be? And is not Thea herself, in another fashion, said to be
+most divine of beings? But as for a union or marriage, let us not conceive
+of such a thing, since that is the incredible and paradoxical trifling of
+the poetic Muse. But let us believe that his father and sire was the most
+divine and supreme being; and who else could have this nature save him who
+transcends all things, the central point and goal of all things that
+exist? And Homer calls him Hyperion after his father and shows his
+unconditioned nature, superior to all constraint. For Zeus, as Homer says,
+since he is lord of all constrains the other gods. And when, in the course
+of the myth, Helios says that on account of the impiety of the comrades of
+Odysseus(662) he will forsake Olympus, Zeus no longer says,)
+
+
+    Αὐτῇ κεν γαίῃ ἐρύσαιμ᾽ αὐτῇ τε θαλάσσῃ,
+
+    (“Then with very earth would I draw you up and the sea
+    withal,”(663))
+
+
+οὐδὲ ἀπειλεῖ δεσμὸν οὐδὲ βίαν, ἀλλὰ τὴν δίκην φησὶν ἐπιθήσειν τοῖς
+ἡμαρτηκόσιν, αὐτὸν δὲ ἀξιοῖ φαίνειν ἐν τοῖς θεοῖς. ἆρ᾽ οὐξὶ διὰ τούτων
+πρὸς τῷ αὐτεξουσίῳ καὶ τελεσιουργὸν εἶναί φησι τὸν Ἥλιον; ἐπὶ τί γὰρ αὐτοῦ
+οἱ θεοὶ δέονται, πλὴν εἰ μὴ πρὸς τὴν οὐσίαν [B] καὶ τὸ εἶναι ἀφανῶς
+ἐναστράπτων ὧν ἔφαμεν ἀγαθῶν ἀποπληρωτικὸς τυγχάνοι; τὸ γὰρ
+
+(nor does he threaten him with fetters or violence, but he says that he
+will inflict punishment on the guilty and bids Helios go on shining among
+the gods. Does he not thereby declare that besides being unconditioned,
+Helios has also the power to perfect? For why do the gods need him unless
+by sending his light, himself invisible, on their substance and existence,
+he fulfils for them the blessings of which I spoke? For when Homer says
+that)
+
+
+    Ἠέλιόν τ᾽ ἀκάμαντα βοῶπις πότνια Ἥρη
+    Πέμψεν ἐπ᾽ Ὠκεανοῖο ῥοὰς ἀέκοντα νέεσθαι(664)
+
+    (“Ox‐eyed Hera, the queen, sent unwearied Helios to go, all
+    unwilling, to the streams of Oceanus,”)
+
+
+πρὸ τοῦ καιροῦ φησι νομισθῆναι τὴν νύκτα διὰ τινα χαλεπὴν ὁμίχλην. αὕτη
+γὰρ ἡ θεός που, καὶ ἄλλοθι τῆς ποιήσεώς φησιν,(665)
+
+(he means that, by reason of a heavy mist, it was thought to be night
+before the proper time. And this mist is surely the goddess herself, and
+in another place also in the poem he says,)
+
+
+                            ἠέρα δ᾽ Ἥρη
+    Πίτνα πρόσθε βαθεῖαν. [C]
+
+    (“Hera spread before them a thick mist.”)
+
+
+ἁλλὰ τὰ μὲν τῶν ποιητῶν χαίρειν ἐάσωμεν· ἔχει γὰρ μετὰ τοῦ θείου πολὺ καὶ
+τἀνθρώπινον· ἃ δὲ ἡμᾶς ἔοικεν αὐτὸς ὁ θεὸς διδάσκειν ὑπέρ τε αὑτοῦ καὶ τῶν
+ἄλλων, ἐκεῖνα ἤδη διέλθωμεν.
+
+(But let us leave the stories of the poets alone. For along with what is
+inspired they contain much also that is merely human. And let me now
+relate what the god himself seems to teach us, both about himself and the
+other gods.)
+
+Ὁ περὶ γῆν τόπος ἐν τῷ γίνεσθαι τὸ εἶναι ἔχει. τίς οὖν ἐστιν ὁ τὴν
+ἀιδιότητα δωρούμενος αὐτῷ; ἆρ᾽ οὐχ ὁ ταῦτα μέτροις ὡρισμένοις συνέχων;
+ἄπειρον μὲν γὰρ [D] εἶναι φύσιν σώματος οὐχ οἷόν τ᾽ ἦν, ἐπεὶ μηδὲ
+ἀγέννητός ἐστι μηδὲ αὐθυπόστατος· ἑκ δὲ τῆς οὐσίας εἰ πάντως ἐγίνετό τι
+συνεχῶς, ἀνελύετο δὲ εἰς αὐτὴν μηδέν, ἐπέλειπεν ἂν τῶν γιγνομένων ἡ οὐσία.
+τὴν δὴ τοιαύτην φύσιν ὁ θεὸς ὅδε μέτρῳ κινούμενος προσιὼν μὲν ὀρθοῖ καὶ
+ἐγείρει, πόρρω δὲ ἀπιὼν ἐλαττοῖ καὶ φθείρει, μᾶλλον δὲ αὐτὸς ἀεὶ ζωοποιεὶ
+κινῶν καὶ ἐποχετεύων αὐτῇ τὴν ζωὴν· ἡ δὲ ἀπόλειψις αὐτοῦ καὶ ἡ πρὸς θάτερα
+[138] μετάστασις αἰτία γίνεται φθορᾶς τοῖς φθίνουσιν. ἀεὶ μὲν οὖν ἡ παρ᾽
+αὐτοῦ τῶν ἀγαθῶν δόσις ἴση κάτεισιν ἐπὶ τὴν γῆν· ἄλλοτε γὰρ ἄλλη δέχεται
+τὰ τοιαῦτα χώρα πρὸς τὸ μήτε τὴν γένεσιν ἐπιλείπειν μήτε τοῦ συνήθους ποτὲ
+τὸν θεὸν ἔλαττον ἢ πλέον εὖ ποιῆσαι τὸν παθητὸν κόσμον. ἡ γὰρ ταυτότης
+ὥσπερ τῆς οὐσίας, οὕτω δὲ καὶ τῆς ἐνεργείας ἐν τοῖς θεοῖς καὶ πρό γε τῶν
+ἄλλων παρὰ τῷ βασιλεῖ τῶν ὅλων Ἡλίῳ, ὃς καὶ τὴν κίνησιν ἁπλουστάτην ὑπὲρ
+ἅπαντας ποιεῖται τοὺς τῷ παντὶ [B] τὴν ἐναντίαν φερομένους· ὃ δὴ καὶ αὐτὸ
+τῆς πρὸς τοὺς ἄλλους ὑπεροχῆς αὐτοῦ σημεῖον ποιεῖται ὁ κλεινὸς
+Ἀριστοτέλης· ἀλλὰ καὶ παρὰ τῶν ἄλλων νοερῶν θεῶν οὐκ ἀμυδραὶ καθήκουσιν
+εἰς τὸν κόσμον τόνδε δυνάμεις. εἶτα τί τοῦτο; μὴ γὰρ ἀποκλείομεν τοὺς
+ἄλλους τούτῳ τὴν ἡγεμονίαν ὁμολογοῦντες δεδόσθαι; πολὺ δὲ πλέον ἐκ τῶν
+ἐμφανῶν ἀξιοῦμεν ὑπὲρ τῶν ἀφανῶν πιστεύειν. ὥσπερ [C] γὰρ τὰς ἐνδιδομένας
+ἅπασιν ἐκεῖθεν δυνάμεις εἰς τὴν γῆν οὗτος φαίνεται τελεσιουργῶν καὶ
+συναρμόζων πρός τε ἑαυτὸν καὶ τὸ πᾶν, οὕτω δὴ νομιστέον καὶ ἐν τοῖς
+ἀφανέσιν αὐτῶν τὰς συνουσίας ἔχειν πρὸς ἀλλήλας, ἡγεμόνα μὲν ἐκείνην,
+συμφωνούσας δὲ πρὸς αὐτὴν τὰς ἄλλας ἅμα. ἐπεὶ καί, εί μέσον ἔφαμεν ἐν
+μέσοις ἱδρῦσθαι τὸν θεὸν τοῖς νοεροῖς θεοῖς, ποταπή τις ἡ μεσότης ἐστὶν ὧν
+αὖ χρὴ μέσον αὐτὸν ὑπολαβεῖν, αὐτὸς ἡμῖν ὁ βασιλεὺς εἰπεῖν Ἥλιος δοίη.
+
+(The region of the earth contains being in a state of becoming. Then who
+endows it with imperishability? Is it not he(666) who keeps it all
+together by means of definite limits? For that the nature of being should
+be unlimited was not possible, since it is neither uncreated nor self‐
+subsistent. And if from being something were generated absolutely without
+ceasing and nothing were resolved back into it, the substance of things
+generated would fail. Accordingly this god, moving in due measure, raises
+up and stimulates this substance when he approaches it, and when he
+departs to a distance he diminishes and destroys it; or rather he himself
+continually revivifies it by giving it movement and flooding it with life.
+And his departure and turning in the other direction is the cause of decay
+for things that perish. Ever does his gift of blessings descend evenly
+upon the earth. For now one country now another receives them, to the end
+that becoming may not cease nor the god ever benefit less or more than is
+his custom this changeful world. For sameness, as of being so also of
+activity, exists among the gods, and above all the others in the case of
+the King of the All, Helios; and he also makes the simplest movement of
+all the heavenly bodies(667) that travel in a direction opposite to the
+whole. In fact this is the very thing that the celebrated Aristotle makes
+a proof of his superiority, compared with the others. Nevertheless from
+the other intellectual gods also, forces clearly discernible descend to
+this world. And now what does this mean? Are we not excluding the others
+when we assert that the leadership has been assigned to Helios? Nay, far
+rather do I think it right from the visible to have faith about the
+invisible.(668) For even as this god is seen to complete and to adapt to
+himself and to the universe the powers that are bestowed on the earth from
+the other gods for all things, after the same fashion we must believe that
+among the invisible gods also there is intercourse with one another; his
+mode of intercourse being that of a leader, while the modes of intercourse
+of the others are at the same time in harmony with his. For since we said
+that the god is established midmost among the midmost intellectual gods,
+may King Helios himself grant to us to tell what is the nature of that
+middleness among things of which we must regard him as the middle.)
+
+[D] Μεσότητα μὲν δή φαμεν οὐ τὴν ἐν τοῖς ἐναντίοις θεωρουμένην ἴσον
+ἀφεστῶσαν τῶν ἄκρων, οἷον ἐπὶ χρωμάτων τὸ ξανθὸν ἢ φαιόν, ἐπὶ δὲ θερμοῦ
+καὶ ψυχροῦ τὸ χλιαρόν, καὶ ὅσα τοιαῦτα, ἀλλὰ τὴν ἑνωτικὴν καὶ συνάγουσαν
+τὰ διεστῶτα, ὁποίαν τινά φησιν Ἐμπεδοκλῆς τὴν ἁρμονίαν ἐξορίζων αὐτῆς
+παντελῶς τὸ νεῖκος. τίνα οὖν ἐστιν, ἃ συνάγει, καὶ τίνων ἐστὶ μέσος; φημὶ
+δὴ οὖν ὅτι τῶν τε ἐμφανῶν καὶ περικοσμίων θεῶν καὶ τῶν ἀύλων καὶ νοητῶν,
+[139] οἳ περὶ τἀγαθόν εἰσιν, ὥσπερ πολυπλασιαζομένης ἀπαθῶς καὶ ἄνευ
+προσθήκης τῆς νοητῆς καὶ θείας οὐσίας. ὡς μὲν οὖν ἐστι μέση τις, οὐκ ἀπὸ
+τῶν ἄκρων κραθεῖσα, τελεία δὲ καὶ ἀμιγὴς ἀφ᾽ ὅλων τῶν θεῶν ἐμφανῶν τε καὶ
+ἀφανῶν καὶ αἰσθητῶν καὶ νοητῶν ἡ τοῦ βασιλέως Ἡλίου νοερὰ καὶ πάνκαλος
+οὐσία, καὶ ὁποίαν τινὰ χρὴ τὴν μεσότητα νομίζειν, εἴρηται. εἰ δὲ δεῖ καὶ
+τοῖς καθ᾽ ἕκαστον ἐπεξελθεῖν, ἵν᾽ αὐτοῦ καὶ κατ᾽ εἴδη τὸ μέσον τῆς οὐσίας,
+ὅπως ἔχει πρός τε τὰ πρῶτα καὶ τὰ τελευταῖα,(669) [B] τῷ νῷ κατίδωμεν, εἰ
+καὶ μὴ πάντα διελθεῖν ῥᾴδιον, ἀλλ᾽ οὖν τὰ δυνατὰ φράσαι πειραθῶμεν.
+
+(Now “middleness”(670) we define not as that mean which in opposites is
+seen to be equally remote from the extremes, as, for instance, in colours,
+tawny or dusky, and warm in the case of hot and cold, and the like, but
+that which unifies and links together what is separate; for instance the
+sort of thing that Empedocles(671) means by Harmony when from it he
+altogether eliminates Strife. And now what does Helios link together, and
+of what is he the middle? I assert then that he is midway between the
+visible gods who surround the universe and the immaterial and intelligible
+gods who surround the Good—for the intelligible and divine substance is as
+it were multiplied without external influence and without addition. For
+that the intellectual and wholly beautiful substance of King Helios is
+middle in the sense of being unmixed with extremes, complete in itself,
+and distinct from the whole number of the gods, visible and invisible,
+both those perceptible by sense and those which are intelligible only, I
+have already declared, and also in what sense we must conceive of his
+middleness. But if I must also describe these things one by one, in order
+that we may discern with our intelligence how his intermediary nature, in
+its various forms, is related both to the highest and the lowest, even
+though it is not easy to recount it all, yet let me try to say what can be
+said.)
+
+Ἓν παντελῶς τὸ νοητὸν ἀεὶ προüπάρχον, τὰ(672) δὲ πάντα ὁμοῦ συνειληφὸς ἐν
+τῷ ἑνί. τί δέ; οὐχὶ καὶ ὁ σύμπας κόσμος ἕν ἐστι ζῷον ὅλον δι᾽ ὅλου ψυχῆς
+καὶ νοῦ πλῆρες, τέλειον ἐκ μερῶν τελείων;(673) ταύτης οὖν τῆς διπλῆς
+ἑνοειδοῦς τελειότητος· φημὶ δὲ τῆς ἐν τῷ νοητῷ πάντα ἐν ἑνὶ συνεχούσης,
+καὶ τῆς περὶ τὸν κόσμον [C] εἰς μίαν καὶ τὴν αὐτὴν φύσιν τελείαν
+συναγομένης ἑνώσεως· ἡ τοῦ βασιλέως Ἡλίου μέση τελειότης ἑνοειδής ἐστιν,
+ἐν τοῖς νοεροῖς ἱδρυμένη θεοῖς. ἀλλὰ δὴ τὸ μετὰ τοῦτο συνοχή τίς ἐστιν ἐν
+τῷ νοητῷ τῶν θεῶν κόσμῳ πάντα πρὸς τὸ ἓν συντάττουσα. τί δέ; οὐχὶ καὶ περὶ
+τὸν οὐρανὸν φαίνεται κύκλῳ πορευομένη τοῦ πέμπτου σώματος οὐσία,(674) ἣ
+πάντα συνέχει τὰ μέρη καὶ σφίγγει πρὸς αὑτὰ συνέχουσα τὸ φύσει σκεδαστὸν
+αὐτῶν καὶ ἀπορρέον ἀπ᾽ ἀλλήλων; δύο δὴ ταύτας τὰς(675) οὐσίας συνοχῆς
+αἰτίας, τὴν μὲν ἐν τοῖς νοητοῖς, [D] τὴν δὲ ἐν τοῖς αἰσθητοῖς φαινομένην ὁ
+βασιλεὺς Ἥλιος εἰς ταὐτὸ συνάπτει, τῆς μὲν μιμούμενος τὴν συνεκτικὴν
+δύναμιν ἐν τοῖς νοεροῖς, ἅτε ἐξ αὐτῆς προελθών, τῆς δὲ τελευταίας
+προκατάρχων, ἣ περὶ τὸν ἐμφανῆ θεωρεῖται κόσμον. μή ποτε οὖν καὶ τὸ
+αὐθυπόστατον πρῶτον μὲν ἐν τοῖς νοητοῖς ὑπάρχον, τελευταῖον δ᾽ [140] ἐν
+τοῖς κατ᾽ οὐρανὸν φαινομένοις μέσην ἔχει τὴν τοῦ βασιλέως οὐσίαν
+αὐθυπόστατον Ἡλίου, ἀφ᾽ ἧς κάτεισιν οἰσίας πρωτουργοῦ εἰς τὸν ἐμφανῆ
+κόσμον ἡ περιλάμπουσα τὰ σύμπαντα αὐγή; πάλιν δὲ κατ᾽ ἄλλο σκοποῦντι εἷς
+μὲν ὁ τῶν ὅλων δημιουργός, πολλοὶ δὲ οἱ κατ᾽ οὐρανὸν περιπολοῦντες
+δημιουργικοὶ θεοί. μέσην ἄρα καὶ τούτων τὴν ἀφ᾽ Ἡλίου καθήκουσαν εἰς τὸν
+κόσμον δημιουργίαν θετέον. [B] ἀλλὰ καὶ τὸ γόνιμον τῆς ζωῆς πολὺ μὲν καὶ
+ὑπέρπληρες ἐν τῷ νοητῷ, φαίνεται δὲ ζωῆς γονίμου καὶ ὁ κόσμος ὢν πλήρης.
+πρόδηλον οὖν ὅτι καὶ τὸ γόνιμον τοῦ βασιλέως Ἡλίου τῆς ζωῆς μέσον ἐστὶν
+ἀμφοῖν, ἐπεὶ τούτῳ μαρτυρεῖ καὶ τὰ φαινόμενα· τὰ μὲν γὰρ τελειοῖ τῶν
+εἰδῶν, τὰ δὲ ἐργάζεται, τὰ δὲ κοσμεῖ, τὰ δὲ ἀνεγείρει, καὶ ἓν οὐδέν ἐστιν,
+ὃ δίχα τῆς ἀφ᾽ Ἡλίου δημιουργικῆς δυνάμεως εἰς φῶς πρόεισι [C] καὶ
+γένεσιν. ἔτι πρὸς τούτοις εἰ τὴν ἐν τοῖς νοητοῖς ἄχραντον καὶ καθαρὰν
+ἄυλον οὐσίαν νοήσαιμεν, οὐδενὸς ἔξωθεν αὐτῇ προσιόντος οὐδὲ ἐνυπάρχοντος
+ἀλλοτρίου, πλήρη δὲ τῆς οἰκείας ἀχράντου καθαρότητος, τήν τε ἐν τῷ κόσμῳ
+περὶ τὸ κύκλῳ φερόμενον σῶμα πρὸς πάντα ἀμιγῆ τὰ στοιχεῖα λίαν εἰλικρινῆ
+καὶ καθαρὰν φύσιν ἀχράντου καὶ δαιμονίου σώματος, ἑυρήσομεν καὶ τὴν τοῦ
+βασιλέως [D] Ἡλίου λαμπρὰν καὶ ἀκήρατον οὐσίαν ἀμφοῖν μέσην, τῆς τε ἐν
+τοῖς νοητοῖς ἀύλου καθαρότητος καὶ τῆς ἐν τοῖς αἰσθητοῖς ἀχράντου καὶ
+ἀμιγοῦς πρὸς γένεσιν καὶ φθορὰν καθαρᾶς εἰλικρινείας. μέγιστον δὲ τούτου
+τεκμήριον, ὅτι μηδὲ τὸ φῶς, ὃ μάλιστα ἐκεῖθεν ἐπὶ γῆν φέρεται, συμμίγνυταί
+τινι μηδὲ ἀναδέχεται ῥύπον καὶ μίασμα, μένει δὲ πάντως ἐν πᾶσι τοῖς οὖσιν
+ἄχραντον καὶ ἀμόλυντον καὶ ἀπαθές.
+
+(Wholly one is the intelligible world, pre‐existent from all time, and it
+combines all things together in the One. Again is not our whole world also
+one complete living organism, wholly throughout the whole of it full of
+soul and intelligence, “perfect, with all its parts perfect”? Midway then
+between this uniform two‐fold perfection—I mean that one kind of unity
+holds together in one all that exists in the intelligible world, while the
+other kind of unity unites in the visible world all things into one and
+the same perfect nature—between these, I say, is the uniform perfection of
+King Helios, established among the intellectual gods. There is, however,
+next in order, a sort of binding force in the intelligible world of the
+gods, which orders all things into one. Again is there not visible in the
+heavens also, travelling in its orbit, the nature of the Fifth Substance,
+which links and compresses(676) together all the parts, holding together
+things that by nature are prone to scatter and to fall away from one
+another? These existences, therefore, which are two causes of connection,
+one in the intelligible world, while the other appears in the world of
+sense‐perception, King Helios combines into one, imitating the synthetic
+power of the former among the intellectual gods, seeing that he proceeds
+from it, and subsisting prior to the latter which is seen in the visible
+world. Then must not the unconditioned also, which exists primarily in the
+intelligible world, and finally among the visible bodies in the heavens,
+possess midway between these two the unconditioned substance of King
+Helios, and from that primary creative substance do not the rays of his
+light, illumining all things, descend to the visible world? Again, to take
+another point of view, the creator of the whole is one, but many are the
+creative gods(677) who revolve in the heavens. Midmost therefore of these
+also we must place the creative activity which descends into the world
+from Helios. But also the power of generating life is abundant and
+overflowing in the intelligible world; and our world also appears to be
+full of generative life. It is therefore evident that the life‐generating
+power of King Helios also is midway between both the worlds: and the
+phenomena of our world also bear witness to this. For some forms he
+perfects, others he makes, or adorns, or wakes to life, and there is no
+single thing which, apart from the creative power derived from Helios, can
+come to light and to birth. And further, besides this, if we should
+comprehend the pure and undefiled and immaterial substance(678) among the
+intelligible gods—to which nothing external is added, nor has any alien
+thing a place therein, but it is filled with its own unstained purity—and
+if we should comprehend also the pure and unmixed nature of unstained and
+divine substance, whose elements are wholly unmixed, and which, in the
+visible universe, surrounds the substance that revolves,(679) here also we
+should discover the radiant and stainless substance of King Helios, midway
+between the two; that is to say, midway between the immaterial purity that
+exists among the intelligible gods, and that perfect purity, unstained and
+free from birth and death, that exists in the world which we can perceive.
+And the greatest proof of this is that not even the light which comes down
+nearest to the earth from the sun is mixed with anything, nor does it
+admit dirt and defilement, but remains wholly pure and without stain and
+free from external influences among all existing things.)
+
+Ἔτι δὲ προσεκτέον τοῖς ἀύλοις εἴδεσι καὶ νοητοῖς, ἀλλὰ καὶ τοῖς αἰσθητοῖς,
+ὅσα περὶ τὴν ὕλην ἐστὶν [141] ἢ περὶ τὸ ὑποκείμενον. ἀναφανήσεται πάλιν
+ἐνταῦθα μέσον τὸ νοερὸν τῶν περὶ τὸν μέγαν Ἥλιον εἰδῶν, ὑφ᾽ ὧν καὶ τὰ περὶ
+τὴν ὕλην εἴδη βοηθεῖται μήποτε ἂν δυνηθέντα μήτε εἶναι μήτε σώζεσθαι μὴ
+παρ᾽ ἐκείνου πρὸς τὴν οὐσίαν συνεργούμενα. τί γάρ; οὐχ οὗτος ἐστι τῆς
+διακρίσεως τῶν εἰδῶν καὶ συγκρίσεως τῆς ὕλης αἴτιος, οὐ νοεῖν ἡμῖν αὑτὸν
+μόνον παρέχων, ἁλλὰ καὶ ὁρᾶν ὄμμασιν; ἡ γάρ τοι τῶν ἀκτίνων εἰς πάντα τὸν
+κόσμον διανομὴ καὶ ἡ τοῦ φωτὸς ἕνωσις [B] τὴν δημιουργικὴν ἐνδείκνυται
+διάκρισιν τῆς ποιήσεως.
+
+(But we must go on to consider the immaterial and intelligible forms,(680)
+and also those visible forms which are united with matter or the
+substratum. Here again, the intellectual will be found to be midmost among
+the forms that surround mighty Helios, by which forms in their turn the
+material forms are aided; for they never could have existed or been
+preserved, had they not been brought, by his aid, into connection with
+being. For consider: is not he the cause of the separation of the forms,
+and of the combination of matter, in that he not only permits us to
+comprehend his very self, but also to behold him with our eyes? For the
+distribution of his rays over the whole universe, and the unifying power
+of his light, prove him to be the master workman who gives an individual
+existence to everything that is created.)
+
+Πολλῶν δὲ ὄντων ἔτι περὶ τὴν οὐσίαν τοῦ θεοῦ τῶν φαινομένων ἀγαθῶν, ἃ δὴ
+ὅτι μέσος ἐστὶ τῶν τε νοητῶν καὶ τῶν ἐγκοσμίων θεῶν παρίστησιν, ἐπὶ τὴν
+τελευταίαν αὐτοῦ μετίωμεν ἐμφανῆ λῆξιν. πρώτη μὲν οὖν ἐστιν αὐτοῦ τῶν περὶ
+τὸν τελευταῖον κόσμον ἡ τῶν ἡλιακῶν ἀγγέλων οἷον ἐν παραδείγματι τὴν ἰδέαν
+καὶ τὴν ὑπόστασιν ἔχουσα· μετὰ ταύτην δὲ ἡ τῶν αἰσθητῶν γεννητική, [C] ἧς
+τὸ μὲν τιμιώτερον οὐρανοῦ καὶ ἀστέρων ἔχει τὴν αἰτίαν, τὸ δὲ ὑποδεέστερον
+ἐπιτροπεύει τὴν γένεσιν, ἐξ ἀιδίου περιέχον αὐτῆς ἐν ἑαυτῷ τὴν ἀγέννητον
+αἰτίαν. ἅπαντα μὲν οὖν τὰ περὶ τὴν οὐσίαν τοῦ θεοῦ τοῦδε διελθεῖν οὐδὲ εἴ
+τῳ δοίη νοῆσαι αὐτὰ(681) ὁ θεὸς οὗτος δυνατόν, ὅπου καὶ τὰ πάντα
+περιλαβεῖν τῷ νῷ ἔμοιγε φαίνεται ἀδύνατον.
+
+(Now though there are many more blessings connected with the substance of
+the god and apparent to us, which show that he is midway between the
+intelligible and the mundane gods(682) let us proceed to his last visible
+province. His first province then in the last of the worlds is, as though
+by way of a pattern, to give form and personality to the sun’s
+angels.(683) Next is his province of generating the world of sense‐
+perception, of which the more honourable part contains the cause of the
+heavens and the heavenly bodies, while the inferior part guides this our
+world of becoming, and from eternity contains in itself the uncreated
+cause of that world. Now to describe all the properties of the substance
+of this god, even though the god himself should grant one to comprehend
+them, is impossible, seeing that even to grasp them all with the mind is,
+in my opinion, beyond our power.)
+
+Ἐπεὶ δὲ πολλὰ διεληλύθαμεν, ἐπιθετέον ὥσπερ σφραγῖδα τῷ λόγῳ τῷδε
+μέλλοντας ἐφ᾽ ἕτερα μεταβαίνειν οὐκ ἐλάττονος [D] τῆς θεωρίας δεόμενα. τίς
+οὖν ἡ σφραγὶς καὶ οἷον ἐν κεφαλαίῳ τὰ πάντα περιλαμβάνουσα ἡ περὶ τῆς
+οὐσίας τοῦ θεοῦ νόησις, αὐτὸς ἡμῖν ἐπὶ νοῦν θείη βουλομένοις ἐν βραχεῖ
+συνελεῖν τήν τε αἰτίαν, ἀφ᾽ ἧς προῆλθε, καὶ αὐτὸς ὅστις ἐστί, τίνων τε
+ἀποπληροῖ τὸν ἐμφανῆ κόσμον. ῥητέον οὖν ὡς ἐξ ἑνὸς μὲν προῆλθε τοῦ θεοῦ
+εἷς ἀφ᾽ ἑνὸς τοῦ νοητοῦ κόσμου βασιλεὺς Ἥλιος, [142] τῶν νοερῶν θεῶν μέσος
+ἐν μέσοις τεταγμένος κατὰ παντοίαν μεσότητα, τὴν ὁμόφρονα καὶ φίλην καὶ τὰ
+διεστῶτα συνάγουσαν, εἰς ἕνωσιν ἄγων τὰ τελευταῖα τοῖς πρώτοις,
+τελειότητος καὶ συνοχῆς καὶ γονίμου ζωῆς καὶ τῆς ἑνοειδοῦς οὐσίας τὰ μέσα
+ἔχων ἐν ἑαυτῷ, τῷ τε αἰσθητῷ κόσμῳ παντοίων ἀγαθῶν προηγούμενος,(684) οὐ
+μόνον δι᾽ ἧς αὐτὸς αὐγῆς περιλάμπει κοσμῶν καὶ φαιδρύνων, ἀλλὰ καὶ τὴν
+οὐσίαν τῶν ἡλιακῶν ἀγγέλων(685) ἑαυτῷ συνυποστήσας καὶ τὴν ἀγέννητον
+αἰτίαν [B] τῶν γινομένων περιέχων, ἔτι τε πρὸ ταύτης τῶν ἀιδίων σωμάτων
+τὴν ἀγήρω καὶ μόνιμον τῆς ζωῆς αἰτίαν.
+
+(But since I have already described many of them, I must set a seal, as it
+were, on this discourse, now that I am about to pass to other subjects
+that demand no less investigation. What then that seal is, and what is the
+knowledge of the god’s substance that embraces all these questions, and as
+it were sums them up under one head, may he himself suggest to my mind,
+since I desire to describe in a brief summary both the cause from which he
+proceeded, and his own nature, and those blessings with which he fills the
+visible world. This then we must declare, that King Helios is One and
+proceeds from one god, even from the intelligible world which is itself
+One; and that he is midmost of the intellectual gods, stationed in their
+midst by every kind of mediateness that is harmonious and friendly, and
+that joins what is sundered; and that he brings together into one the last
+and the first, having in his own person the means of completeness, of
+connection, of generative life and of uniform being: and that for the
+world which we can perceive he initiates blessings of all sorts, not only
+by means of the light with which he illumines it, adorning it and giving
+it its splendour, but also because he calls into existence, along with
+himself, the substance of the Sun’s angels; and that finally in himself he
+comprehends the ungenerated cause of things generated, and further, and
+prior to this, the ageless and abiding cause of the life of the
+imperishable bodies.(686))
+
+Ἃ μὲν οὖν περὶ τῆς οὐσίας ἐχρῆν εἰπεῖν τοῦ θεοῦ τοῦδε, καίτοι τῶν πλείστων
+παραλειφθέντων, εἴρηται ὅμως οὐκ ὀλίγα· ἐπεὶ δὲ τὸ τῶν δυνάμεων αὐτοῦ
+πλῆθος καὶ τὸ τῶν ἐνεργειῶν κάλλος τοσοῦτόν ἐστιν, ὥστε εἶναι τῶν περὶ τὴν
+οὐσίαν αὐτοῦ θεωρουμένων ὑπερβολήν, ἐπεὶ καὶ πέφυκε τὰ θεῖα προϊόντα εἰς
+τὸ ἐμφανὲς πληθύνεσθαι διὰ τὸ περιὸν καὶ γόνιμον τῆς ζωῆς, ὅρα τί
+δράσομεν, [C] οἳ πρὸς ἀχανὲς πέλαγος ἀποδυόμεθα, μόγις καὶ ἀγαπητῶς ἐκ
+πολλοῦ τοῦ πρόσθεν ἀναπαυόμενοι λόγου. τολμητέον δ᾽ ὅμως τῷ θεῷ θαρροῦντα
+καὶ πειρατέον ἅψασθαι τοῦ λόγου.
+
+(Now as for what it was right to say about the substance of this god,
+though the greater part has been omitted, nevertheless much has been said.
+But since the multitude of his powers and the beauty of his activities is
+so great that we shall now exceed the limit of what we observed about his
+substance,—for it is natural that when divine things come forth into the
+region of the visible they should be multiplied, in virtue of the
+superabundance of life and life‐generating power in them,—consider what I
+have to do. For now I must strip for a plunge into this fathomless sea,
+though I have barely, and as best I might, taken breath, after the first
+part of this discourse. Venture I must, nevertheless, and putting my trust
+in the god endeavour to handle the theme.)
+
+Κοινῶς μὲν δὴ τὰ πρόσθεν ῥηθέντα περὶ τῆς οὐσίας αὐτοῦ ταῖς δυνάμεσι
+προσήκειν ὑποληπτέον. οὐ γὰρ ἄλλο μέν ἐστιν οὐσία θεοῦ, δύναμις δὲ ἄλλο,
+[D] καὶ μὰ Δία τρίτον παρὰ ταῦτα ἐνέργεια. πάντα γὰρ ἅπερ βούλεται, ταῦτα
+ἔστι καὶ δύναται καὶ ἐνεργεῖ· οὔτε γὰρ ὃ μὴ ἔστι βούλεται, οὔτε ὃ βούλεται
+δρᾶν οὐ σθένει, οὔθ᾽ ὃ μὴ δύναται ἐνεργεῖν ἐθέλει. ταῦτα μὲν οὖν περὶ τὸν
+ἄνθρωπον οὐχ ὧδε ἔχει· διττὴ γάρ ἐστι μαχομένη φύσις εἰς ἓν κεκραμένη
+ψυχῆς καὶ σώματος, τῆς μὲν θείας, τοῦ δὲ σκοτεινοῦ τε καὶ ζοφώδους· ἔοικέ
+τε εἶναι μάχη τις καὶ στάσις. ἐπεὶ καὶ Ἀριστοτέλης φησὶ(687) διὰ τὸ
+τοιοῦτο [143] μήτε τὰς ἡδονὰς ὁμολογεῖν μήτε τὰς λύπας ἀλλήλαις ἐν ἡμῖν·
+τὸ γὰρ θατέρᾳ, φησί, τῶν ἐν ἡμῖν φύσεων ἡδὺ τῇ πρὸς ταύτην ἀντικειμένῃ
+πέφυκεν ἀλγεινόν· ἐν δὲ τοῖς θεοῖς οὐδέν ἐστι τοιοῦτον·(688) οὐσίᾳ γὰρ
+αὐτοῖς ὑπάρχει τἀγαθὰ καὶ διηνεκῶς, οὐ ποτὲ μὲν, ποτὲ δ᾽ οὔ. πρῶτον οὖν
+ὅσαπερ ἔφαμεν, τὴν οὐσίαν αὐτοῦ παραστῆσαι βουλόμενοι, ταῦθ᾽ ἡμῖν εἰρῆσθαι
+καὶ περὶ τῶν δυνάμεων καὶ ἐνεργειῶν νομιστέον. ἐπεὶ δὲ ἐν τοῖς τοιούτοις ὁ
+λόγος ἔοικεν ἀντιστρέφειν, ὅσα καὶ περὶ τῶν δυνάμεων αὐτοῦ καὶ ἐνεργειῶν
+ἐφεξῆς σκοποῦμεν, [B] ταῦτα οὐκ ἔργα μόνον, ἀλλὰ καὶ οὐσίαν νομιστέον.
+εἰσὶ γάρ τοι θεοὶ συγγενεῖς Ἡλίῳ καὶ συμφυεῖς, τὴν ἄχραντον οὐσίαν τοῦ
+θεοῦ κορυφούμενοι, πληθυνόμενοι μὲν ἐν τῷ κόσμῳ, περὶ αὐτὸν δὲ ἑνοειδῶς
+ὄντες. ἄκουε δὴ πρῶτον ὅσα φασὶν οἱ τὸν οὐρανὸν οὐχ ὥσπερ ἵπποι καὶ βόες
+ὁρῶντες ἤ τι τῶν ἀλόγων καὶ ἀμαθῶν ζῴων, ἀλλ᾽ ἐξ αὐτοῦ τὴν ἀφανῆ
+πολυπραγμονοῦντες φύσιν· ἔτι δὲ πρὸ τούτων, εἴ σοι φίλον, [C] περὶ τῶν
+ὑπερκοσμίων δυνάμεων αὐτοῦ καὶ ἐνεργειῶν, καὶ ἐκ μυρίων τὸ πλῆθος ὀλίγα
+θέασαι.
+
+(We must assume that what has just been said about his substance applies
+equally to his powers.(689) For it cannot be that a god’s substance is one
+thing, and his power another, and his activity, by Zeus, a third thing
+besides these. For all that he wills he is, and can do, and puts into
+action. For he does not will what is not, nor does he lack power to do
+what he wills, nor does he desire to put into action what he cannot. In
+the case of a human being, however, this is otherwise. For his is a two‐
+fold contending nature of soul and body compounded into one, the former
+divine, the latter dark and clouded. Naturally, therefore, there is a
+battle and a feud between them. And Aristotle also says that this is why
+neither the pleasures nor the pains in us harmonise with one another. For
+he says that what is pleasant to one of the natures within us is painful
+to the nature which is its opposite. But among the gods there is nothing
+of this sort. For from their very nature what is good belongs to them, and
+perpetually, not intermittently. In the first place, then, all that I said
+when I tried to show forth his substance, I must be considered to have
+said about his powers and activities also. And since in such cases the
+argument is naturally convertible, all that I observe next in order
+concerning his powers and activities must be considered to apply not to
+his activities only, but to his substance also. For verily there are gods
+related to Helios and of like substance who sum up the stainless nature of
+this god, and though in the visible world they are plural, in him they are
+one. And now listen first to what they assert who look at the heavens, not
+like horses and cattle, or some other unreasoning and ignorant
+animal,(690) but from it draw their conclusions about the unseen world.
+But even before this, if you please, consider his supra‐mundane powers and
+activities, and out of a countless number, observe but a few.)
+
+Πρώτη δὴ τῶν δυνάμεών ἐστιν αὐτοῦ, δι᾽ ἧς ὅλην δι᾽ ὅλης τὴν νοερὰν οὐσίαν,
+τὰς ἀκρότητας αὐτῆς εἰς ἓν καὶ ταὐτὸ συνάγων, ἀποφαίνει μίαν. ὅσπερ γὰρ
+περὶ τὸν αἰσθητόν ἐστι κόσμον ἐναργῶς κατανοῆσαι, πυρὸς καὶ γῆς εἰλημμένον
+ἀέρα καὶ ὕδωρ ἐν μέσῳ, τῶν ἄκρων σύνδεσμον, τοῦτο οὐκ ἄν τις εἰκότως [D]
+ἐπὶ τῆς πρὸ τῶν σωμάτων αἰτίας κεχωρισμένης, ἣ τῆς γενέσεως ἔχουσα τὴν
+ἀρχὴν οὐκ ἔστι γένεσις, οὕτω διατετάχθαι νομίσειεν, ὥστε καὶ ἐν ἐκείνοις
+τὰς ἄκρας αἰτίας κεχωρισμένας πάντη τῶν σωμάτων ὑπό τινων μεσοτήτων εἰς
+ταὐτὸ παρὰ τοῦ βασιλέως Ἡλίου συναγομένας ἑνοῦσθαι περὶ αὐτόν; συντρέχει
+δὲ αὐτῷ καὶ ἡ τοῦ Διὸς δημιουργικὴ δύναμις, δι᾽ ἣν ἔφαμεν καὶ πρότερον
+ἱδρῦσθαί τε αὐτοῖς ἐν Κύπρῳ καὶ ἀποδεδεῖχθαι κοινῇ τὰ τεμένη· [144] καὶ
+τὸν Ἀπόλλω δὲ αὐτὸν ἐμαρτυρόμεθα τῶν λόγων, ὃν εἰκὸς δήπουθεν ὑπὲρ τῆς
+ἑαυτοῦ φύσεως ἄμεινον εἰδέναι· σύνεστι γὰρ καὶ οὗτος Ἡλίῳ καὶ ἐπικοινωνεῖ
+διὰ τὴν(691) ἁπλότητα τῶν νοήσεων καὶ τὸ μόνιμον τῆς οὐσίας καὶ κατὰ ταὐτὰ
+ὂν τῆς ἐνεργείας.(692)
+
+(First, then, of his powers is that through which he reveals the whole
+intellectual substance throughout as one, since he brings together its
+extremes. For even as in the world of sense‐perception we can clearly
+discern air and water set between fire and earth,(693) as the link that
+binds together the extremes, would one not reasonably suppose that, in the
+case of the cause which is separate from elements and prior to them—and
+though it is the principle of generation, is not itself generation—it is
+so ordered that, in that world also, the extreme causes which are wholly
+separate from elements are bound together into one through certain modes
+of mediation, by King Helios, and are united about him as their centre?
+And the creative power of Zeus also coincides with him, by reason of which
+in Cyprus, as I said earlier, shrines are founded and assigned to them in
+common. And Apollo himself also we called to witness to our statements,
+since it is certainly likely that he knows better than we about his own
+nature. For he too abides with Helios and is his colleague by reason of
+the singleness of his thoughts and the stability of his substance and the
+consistency of his activity.)
+
+Ἀλλὰ καὶ τὴν Διονύσου μεριστὴν δημιουργίαν οὐδαμοῦ φαίνεται χωρίζων ὁ θεὸς
+Ἡλίου· τούτῳ δὲ αὐτὴν ὑποτάττων ἀεὶ καὶ ἀποφαίνων σύνθρονον ἐξηγητὴς ἡμῖν
+ἐστι τῶν ἐπὶ τοῦ θεοῦ καλλίστων διανοημάτων. [B] πάσας δὲ ἐν αὑτῷ περιέχων
+ὁ θεὸς ὅδε τὰς ἀρχὰς τῆς καλλίστης νοερᾶς συγκράσεως Ἥλιος Ἀπόλλων ἐστὶ
+Μουσηγέτης. ἐπεὶ δὲ καὶ ὅλην ἡμῖν τὴν τῆς εὐταξίας ζωὴν συμπληροῖ, γεννᾷ
+μὲν ἐν κόσμῳ τὸν Ἀσκληπιόν, ἔχει δὲ αὐτὸν καὶ πρὸ τοῦ κόσμου παρ᾽ ἑαυτῷ.
+
+(But Apollo too in no case appears to separate the dividing creative
+function of Dionysus(694) from Helios. And since he always subordinates it
+to Helios and so indicates that Dionysus(695) is his partner on the
+throne, Apollo is the interpreter for us of the fairest purposes that are
+to be found with our god. Further Helios, since he comprehends in himself
+all the principles of the fairest intellectual synthesis, is himself
+Apollo the leader of the Muses. And since he fills the whole of our life
+with fair order, he begat Asclepios(696) in the world, though even before
+the beginning of the world he had him by his side.)
+
+Ἀλλὰ πολλὰς μὲν ἄν τις καὶ ἄλλας περὶ τὸν θεὸν τόνδε δυνάμεις θεωρῶν
+οὔποτ᾽ ἂν ἐφίκοιτο πασῶν· ἀπόχρη δὲ τῆς μὲν χωριστῆς καὶ πρὸ τῶν σωμάτων
+ἐπ᾽ αὐτῶν οἶμαι τῶν αἰτιῶν, αἳ κεχωρισμέναι τῆς φανερᾶς προϋπάρχουσι
+δημιουργίας, ἴσην Ἡλίῳ [C] καὶ Διὶ τὴν δυναστείαν καὶ μίαν ὑπάρχουσαν
+τεθεωρηκέναι, τὴν δὲ ἁπλότητα τῶν νοήσεων μετὰ τοῦ διαιωνίου καὶ κατὰ
+ταὐτὰ μονίμου ξὺν Ἀπόλλωνι τεθεαμένοις, τὸ δὲ μεριστὸν τῆς δημιουργίας
+μετὰ τοῦ τὴν μεριστὴν ἐπιτροπεύοντος οὐσίαν Διονύσου, τὸ δὲ τῆς καλλίστης
+συμμετρίας καὶ νοερᾶς κράσεως περὶ τὴν τοῦ Μουσηγέτου δύναμιν τεθεωρηκόσι,
+τὸ συμπληροῦν δὲ τὴν εὐταξίαν τῆς ὅλης ζωῆς ξὺν Ἀσκληπιῳ νοοῦσι.
+
+(But though one should survey many other powers that belong to this god,
+never could one investigate them all. It is enough to have observed the
+following: That there is an equal and identical dominion of Helios and
+Zeus over the separate creation which is prior to substances, in the
+region, that is to say, of the absolute causes which, separated from
+visible creation, existed prior to it; secondly we observed the singleness
+of his thoughts which is bound up with the imperishableness and abiding
+sameness that he shares with Apollo; thirdly, the dividing part of his
+creative function which he shares with Dionysus who controls divided
+substance; fourthly we have observed the power of the leader of the Muses,
+revealed in fairest symmetry and blending of the intellectual; finally we
+comprehended that Helios, with Asclepios, fulfils the fair order of the
+whole of life.)
+
+[D] Τοσαῦτα μὲν ὑπὲρ τῶν προκοσμίων αὐτοῦ δυνάμεων, ἔργα δὲ ὁμοταγῆ
+ταύταις ὑπὲρ τὸν ἐμφανῆ κόσμον ἡ τῶν ἀγαθῶν ἀποπλήρωσις. ἐπειδὴ γάρ ἐστι
+γνήσιος ἔκγονος(697) τἀγαθοῦ, παραδεξάμενος παρ᾽ αὐτοῦ τελείαν τὴν ἀγαθὴν
+μοῖραν, αὐτὸς ἅπασι τοῖς νοεροῖς διανέμει θεοῖς, ἀγαθοεργὸν καὶ τελείαν
+αὐτοῖς διδοὺς τὴν οὐσίαν. ἓν μὲν δὴ τουτί. δεύτερον δὲ ἔργον ἐστὶ τοῦ θεοῦ
+ἡ τοῦ νοητοῦ κάλλους [145] ἐν τοῖς νοεροῖς καὶ ἀσωμάτοις εἴδεσι τελειοτάτη
+διανομή. τῆς γὰρ ἐν τῇ φύσει φαινομένης οὐσίας γονίμου γεννᾶν ἐφιεμένης ἐν
+τῷ καλῷ καὶ ὑπεκτίθεσθαι τὸν τόκον, ἔτι ἀνάγκη προηγεῖσθαι τὴν ἐν τῷ νοητῷ
+κάλλει τοῦτο αὐτὸ διαιωνίως καὶ ἀεὶ ποιοῦσαν, ἀλλ᾽ οὐχὶ νῦν μὲν, εἰσαῦθις
+δὲ οὔ, καὶ ποτὲ μὲν γεννῶσαν, αὖθις δὲ ἄγονον. ὅσα γὰρ ἐνταῦθα ποτὲ καλά,
+ταῦτα ἐν τοῖς νοητοῖς ἀεί. ῥητέον τοίνυν αὐτοῦ τῆς ἐν τοῖς φαινομένοις
+αἰτίας [B] γονίμου προκαθηγεῖσθαι τὸν ἐν τῷ νοερῷ καὶ διαιωνίῳ κάλλει
+τόκον ἀγέννητον, ὃν ὁ θεὸς οὗτος ἔχει περὶ ἑαυτὸν ὑποστήσας, ᾧ καὶ τὸν
+τέλειον νοῦν διανέμει, καθάπερ ὄμμασιν ἐνδιδοὺς διὰ τοῦ φωτὸς τὴν ὄψιν,
+οὕτω δὲ καὶ ἐν τοῖς νοητοῖς(698) διὰ τοῦ νοεροῦ παραδείγματος, ὃ προτείνει
+πολὺ φανότερον τῆς αἰθερίας αὐγῆς, πᾶσιν οἶμαι τοῖς νοεροῖς τὸ νοεῖν καὶ
+τὸ νοεῖσθαι παρέχει. ἑτέρα πρὸς ταύταις [C] ἐνέργεια θαυμαστὴ φαίνεται
+περὶ τὸν βασιλέα τῶν ὅλων Ἥλιον ἡ τοῖς κρείττοσι γένεσιν ἐνδιδομένη μοῖρα
+βελτῖων, ἀγγέλοις,(699) δαίμοσιν, ἥρωσι ψυχαῖς τε μερισταῖς, ὁπόσαι
+μένουσιν ἐν παραδείγματος καὶ ἰδέας λόγῳ, μήποτε ἑαυτὰς διδοῦσαι σώματι.
+τὴν μὲν οὖν προκόσμιον οὐσίαν τοῦ θεοῦ δυνάμεις τε αὐτοῦ καὶ ἔργα τὸν
+βασιλέα τῶν ὅλων ὑμνοῦντες Ἥλιον, ἐφ᾽ ὅσον ἡμῖν [D] οἷόν τε ἦν ἐφικέσθαι
+τῆς περὶ αὐτὸν εὐφημίας σπεύδοντες, διεληλύθαμεν. ἐπεὶ δὲ ὄμματα, φησίν,
+ἀκοῆς ἐστι πιστότερα, καίτοι τῆς νοήσεως ὄντα γε ἀπιστότερα καὶ
+ἀσθενέστερα, φέρε καὶ περὶ τῆς ἐμφανοῦς αὐτοῦ δημιουργίας αἰτησάμενοι παρ᾽
+αὐτοῦ τὸ μετρίως εἰπεῖν πειραθῶμεν.
+
+(So much then in respect to those powers of his that existed before the
+beginning of the world; and co‐ordinate with these are his works over the
+whole visible world, in that he fills it with good gifts. For since he is
+the genuine son of the Good and from it has received his blessed lot in
+fulness of perfection, he himself distributes that blessedness to the
+intellectual gods, bestowing on them a beneficent and perfect nature. This
+then is one of his works. And a second work of the god is his most perfect
+distribution of intelligible beauty among the intellectual and immaterial
+forms. For when the generative substance(700) which is visible in our
+world desires to beget in the Beautiful(701) and to bring forth offspring,
+it is further necessary that it should be guided by the substance that, in
+the region of intelligible beauty, does this very thing eternally and
+always and not intermittently, now fruitful now barren. For all that is
+beautiful in our world only at times, is beautiful always in the
+intelligible world. We must therefore assert that the ungenerated
+offspring in beauty intelligible and eternal guides the generative cause
+in the visible world; which offspring(702) this god(703) called into
+existence and keeps at his side, and to it he assigns also perfect reason.
+For just as through his light he gives sight to our eyes, so also among
+the intelligible gods through his intellectual counterpart—which he causes
+to shine far more brightly than his rays in our upper air—he bestows, as I
+believe, on all the intellectual gods the faculty of thought and of being
+comprehended by thought. Besides these, another marvellous activity of
+Helios the King of the All is that by which he endows with superior lot
+the nobler races—I mean angels, daemons,(704) heroes, and those divided
+souls(705) which remain in the category of model and archetype and never
+give themselves over to bodies. I have now described the substance of our
+god that is prior to the world and his powers and activities, celebrating
+Helios the King of the All in so far as it was possible for me to compass
+his praise. But since eyes, as the saying goes, are more trustworthy than
+hearing—although they are of course less trustworthy and weaker than the
+intelligence—come, let me endeavour to tell also of his visible creative
+function; but let first me entreat him to grant that I speak with some
+measure of success.)
+
+Ὕπέστη μὲν οὖν περὶ αὐτὸν ὁ φαινόμενος ἐξ αἰῶνος κόσμος, ἕδραν δὲ ἔχει τὸ
+περικόσμιον φῆς ἐξ αἰῶνος, οὐχὶ νῦν μέν, τότε δὲ οὔ, οὐδὲ ἄλλοτε ἄλλως,
+ἀεὶ δὲ ὡσαύτως. ἀλλ᾽ εἴ τις ταύτην τὴν διαιώνιον φύσιν ἄχρις ἐπινοίας
+ἐθελήσειε χρονικῶς κατανοῆσαι, [146] τὸν βασιλέα τῶν ὅλων Ἥλιον ἀθρόως
+καταλάμποντα ῥᾷστα ἂν γνοίη, πόσων αἴτιός ἐστι δι᾽ αἰῶνος ἀγαθῶν τῷ κόσμῳ.
+οἶδα μὲν οὗν καὶ Πλάτωνα τὸν μέγαν καὶ μετὰ τοῦτον ἄνδρα τοῖς χρόνοις,
+οὔτι μὴν τῇ φύσει καταδεέστερον· τὸν Χαλκιδέα φημί, τὸν Ἰάμβλιχον· ὃς ἡμᾶς
+τά τε ἄλλα περὶ τὴν φιλοσοφίαν καὶ δὴ καὶ ταῦτα διὰ τῶν λόγων ἐμύησεν,
+ἄχρις ὑποθέσεως τῷ γεννητῷ προσχρωμένους καὶ οἱονεὶ χρονικήν τινα [B] τὴν
+ποίησιν ὑποτιθεμένους, ἵνα τὸ μέγεθος τῶν παρ᾽ αὐτοῦ γινομένων ἔργων
+ἐπινοηθείη. πλὴν ἀλλ᾽ ἔμοιγε τῆς ἐκείνων ἀπολειπομένῳ παντάπασι δυνάμεως
+οὐδαμῶς ἐστι παρακινδυνευτέον, ἐπείπερ ἀκίνδυνον οὐδὲ αὐτὸ τὸ μέχρι ψιλῆς
+ὑποθέσεως χρονικήν τινα περὶ τὸν κόσμον ὑποθέσθαι ποίησιν ὁ κλεινὸς ἤρως
+ἐνόμισεν Ἰάμβλιχος. πλὴν ἀλλ᾽ ἐπείπερ ὁ θεὸς ἐξ αἰωνίου προῆλθεν αἰτίας,
+μᾶλλον δὲ προήγαγε πάντα ἐξ αἰῶνος, [C] ἀπὸ τῶν ἀφανῶν τὰ φανερὰ βουλήσει
+θείᾳ καὶ ἀρρήτῳ τάχει καὶ ἀνυπερβλήτῳ δυνάμει πάντα ἀθρόως ἐν τῷ νῦν
+ἀπογεννήσας χρόνῳ, ἀπεκληρώσατο μὲν οἷον οἰκειοτέραν ἕδραν τὸ μέσον
+οὐρανοῦ, ἵνα πανταχόθεν ἴσα διανέμῃ τἀγαθὰ τοῖς ὑπ᾽ αὐτοῦ καὶ σὺν αὐτῷ
+προελθοῦσι θεοῖς, ἐπιτροπεύῃ δὲ τὰς ἑπτὰ καὶ τὴν ὀγδόην οὐρανοῦ
+κυκλοφορίαν, ἐνάτην τε οἶμαι δημιουργίαν τὴν ἐν γενέσει καὶ φθορᾷ συνεχεῖ
+διαιωνίως ἀνακυκλουμένην γένεσιν. οἵ τε γὰρ πλάνητες εὔδηλον ὅτι περὶ [D]
+αὐτὸν χορεύοντες μέτρον ἔχουσι τῆς κινήσεως τὴν πρὸς τὸν θεὸν τόνδε
+τοιάνδε περὶ τὰ σχήματα συμφωνίαν, ὅ τε ὅλος οὐρανὸς αὐτῷ κατὰ πάντα
+συναρμοζόμενος ἑαυτοῦ τὰ μέρη θεῶν ἐστιν ἐξ Ἡλίου πλήρης. ἔστι γὰρ ὁ θεὸς
+ὅδε πέντε μὲν κύκλων ἄρχων κατ᾽ οὐρανόν, τρεῖς δὲ ἐκ τούτων ἐπιὼν ἐν τρισὶ
+τρεῖς γεννᾷ τὰς χάριτας· οἱ λειπόμενοι δὲ μεγάλης ἀνάγκης εἰσὶ πλάστιγγες.
+[147] ἀξύνετον ἴσως λέγω τοῖς Ἕλλησιν, ὥσπερ δέον μόνον τὰ συνήθη καὶ
+γνώριμα λέγειν· οὐ μὴν οὐδὲ τοῦτό ἐστιν, ὡς ἄν τις ὑπολάβοι, παντελῶς
+ξένον. οἱ Διόσκουροι τίνες ὑμῖν εἰσιν, ὦ σοφώτατοι καὶ ἀβασανίστως τὰ
+πολλὰ παραδεχόμενοι; οὐχ ἑτερήμεροι(706) λέγονται, διότι μὴ θέμις ὁρᾶσθαι
+τῆς αὐτῆς ἡμέρας; ὑμεῖς ὅπως ἀκούετε εὔδηλον ὅτι τῆς χθὲς καὶ τήμερον.
+εἶτα τί νοεῖ τοῦτο, πρὸς αὐτῶν τῶν Διοσκούρων; ἐφαρμόσωμεν αὐτὸ φύσει τινὶ
+καὶ πράγματι, κενὸν(707) [B] ἵνα μηδὲν μηδὲ ἀνόητον λέγωμεν. ἀλλ᾽ οὐκ ἂν
+εὕροιμεν ἀκριβῶς ἐξετάζοντες· οὐδὲ γὰρ ὡς ὑπέλαβον εἰρῆσθαί τινες πρὸς τῶν
+θεολόγων ἡμισφαίρια τοῦ παντὸς τὰ δύο λόγον ἔχει τινά· πῶς γάρ ἐστιν
+ἑτερήμερον αὐτῶν ἕκαστον οὐδὲ ἐπινοῆσαι ῥᾴδιον, ἡμέρας ἑκάστης
+ἀνεπαισθήτου τῆς κατὰ τὸν φωτισμὸν αὐτῶν παραυξήσεως γινομένης. σκεψώμεθα
+δὲ νῦν ὑπὲρ ὧν αὐτοὶ καινοτομεῖν ἴσως τῳ δοκοῦμεν. τῆς αὐτῆς ἡμέρας
+ἐκεῖνοι [C] μετέχειν ὀρθῶς ἂν ῥηθεῖεν, ὁπόσοις ἴσος ἐστὶν ὁ τῆς ὑπὲρ γῆν
+ἡλίου πορείας χρόνος ἐν ἑνὶ καὶ τῷ αὐτῷ μηνί. ὁράτω τις οὖν, εἰ μὴ τὸ
+ἑτερήμερον τοῖς κύκλοις ἐφαρμόζει τοῖς τε ἄλλοις καὶ τοῖς τροπικοῖς.
+ὑπολήψεται τις· οὐκ ἴσον ἐστιν. οἱ μὲν γὰρ ἀεὶ φαίνονται, καὶ τοῖς τὴν
+ἀντίσκιον οἰκοῦσι γῆν ἀμφοτέροις ἀμφότεροι, τῶν δὲ οἱ θάτερον ὁρῶντες
+οὐδαμῶς ὁρῶσι θάτερον.
+
+(From eternity there subsisted, surrounding Helios, the visible world, and
+from eternity the light that encompasses the world has its fixed station,
+not shining intermittently, nor in different ways at different times, but
+always in the same manner. And if one desired to comprehend, as far as the
+mind may, this eternal nature from the point of view of time, one would
+understand most easily of how many blessings for the world throughout
+eternity he is the cause, even Helios the King of the All who shines
+without cessation. Now I am aware that the great philosopher Plato,(708)
+and after him a man who, though he is later in time, is by no means
+inferior to him in genius—I mean Iamblichus(709) of Chalcis, who through
+his writings initiated me not only into other philosophic doctrines but
+these also—I am aware, I say, that they employed as a hypothesis the
+conception of a generated world, and assumed for it, so to speak, a
+creation in time in order that the magnitude of the works that arise from
+Helios might be recognised. But apart from the fact that I fall short
+altogether of their ability, I must by no means be so rash; especially
+since the glorious hero Iamblichus thought it was not without risk to
+assume, even as a bare hypothesis, a temporal limit for the creation of
+the world. Nay rather, the god came forth from an eternal cause, or rather
+brought forth all things from everlasting, engendering by his divine will
+and with untold speed and unsurpassed power, from the invisible all things
+now visible in present time. And then he assigned as his own station the
+mid‐heavens, in order that from all sides he may bestow equal blessings on
+the gods who came forth by his agency and in company with him; and that he
+may guide the seven spheres(710) in the heavens and the eighth sphere(711)
+also, yes and as I believe the ninth creation too, namely our world which
+revolves for ever in a continuous cycle of birth and death. For it is
+evident that the planets, as they dance in a circle about him, preserve as
+the measure of their motion a harmony between this god and their own
+movements such as I shall now describe; and that the whole heaven also,
+which adapts itself to him in all its parts, is full of gods who proceed
+from Helios. For this god is lord of five zones in the heavens; and when
+he traverses three of these he begets in those three the three
+Graces.(712) And the remaining zones are the scales of mighty
+Necessity.(713) To the Greeks what I say is perhaps incomprehensible—as
+though one were obliged to say to them only what is known and familiar.
+Yet not even is this altogether strange to them as one might suppose. For
+who, then, in your opinion, are the Dioscuri,(714) O ye most wise, ye who
+accept without question so many of your traditions? Do you not call them
+“alternate of days,” because they may not both be seen on the same day? It
+is obvious that by this you mean “yesterday” and “to‐day.” But what does
+this mean, in the name of those same Dioscuri? Let me apply it to some
+natural object, so that I may not say anything empty and senseless. But no
+such object could one find, however carefully one might search for it. For
+the theory that some have supposed to be held by the theogonists, that the
+two hemispheres of the universe are meant, has no meaning. For how one
+could call each one of the hemispheres “alternate of days” is not easy to
+imagine, since the increase of their light in each separate day is
+imperceptible. But now let us consider a question on which some may think
+that I am innovating. We say correctly that those persons for whom the
+time of the sun’s course above the earth is the same in one and the same
+month share the same day. Consider therefore whether the expression
+“alternate of days” cannot be applied both to the tropics and the other,
+the polar, circles. But some one will object that it does not apply
+equally to both. For though the former are always visible, and both of
+them are visible at once to those who inhabit that part of the earth where
+shadows are cast in an opposite direction,(715) yet in the case of the
+latter those who see the one do not see the other.)
+
+[D] Ἀλλ᾽ ἵνα μὴ πλείω περὶ τῶν αὐτῶν λέγων διατρίβω, τὰς τροπὰς
+ἐργαζόμενος, ὥσπερ ἴσμεν, πατὴρ ὡρῶν ἐστιν, οὐκ ἀπολείπων δὲ οὐδαμῶς τοὺς
+πόλους Ὠκεανὸς ἂν εἴη, διπλῆς ἡγεμὼν οὐσίας. μῶν ἀσαφές τι καὶ τοῦτο
+λέγομεν, ἐπείπερ πρὸ ἡμῶν αὐτὸ καὶ Ὅμηρος ἔφη·
+
+However, not to dwell too long on the same subject; since he causes the
+winter and summer solstice, Helios is, as we know, the father of the
+seasons; and since he never forsakes the poles, he is Oceanus, the lord of
+two‐fold substance. My meaning here is not obscure, is it, seeing that
+before my time Homer said the same thing?
+
+
+    Ὠκεανοῦ, ὅσπερ γένεσις πάντεσσι τέτυκται,(716)
+
+    (“Oceanus who is the father of all things”)
+
+
+θνητῶν τε θεῶν θ᾽, ὡς ἂν αὐτὸς φαίη, μακάρων; ἀληθῶς. [148] ἒν γὰρ τῶν
+πάντων οὐδέν ἐστιν, ὃ μὴ τῆς Ὠκεανοῦ πέφυκεν οὐσίας ἔκγονον. ἀλλὰ τί τοῦτο
+πρὸς τοὺς πόλους; βούλει σοι φράσω; καίτοι σιωπᾶσθαι κρεῖσσον ἦν·
+εἰρήσεται δὲ ὅμως.
+
+(yes, for mortals and for the blessed gods too, as he himself would say;
+and what he says is true. For there is no single thing in the whole of
+existence that is not the offspring of the substance of Oceanus. But what
+has that to do with the poles? Shall I tell you? It were better indeed to
+keep silence(717); but for all that I will speak.)
+
+Λέγεται γοῦν, εἰ καὶ μὴ πάντες ἑτοίμως ἀποδέχονται, ὁ δίσκος ἐπὶ τῆς
+ἀνάστρου φέρεσθαι πολὺ τῆς ἀπλανοῦς ὑψηλότερος· καὶ οὕτω δὴ(718) τῶν μὲν
+πλανωμένων οὐχ ἕξει τὸ μέσον, τριῶν δὲ τῶν κόσμων κατὰ τὰς τελεστικὰς [B]
+ὑποθέσεις, εἰ χρὴ τὰ τοιαῦτα καλεῖν ὑποθέσεις, ἀλλὰ μὴ ταῦτα μὲν δόγματα,
+τὰ δὲ τῶν σφαιρικῶν ὑποθέσεις. οἱ μὲν γὰρ θεῶν ἢ δαιμόνων μεγάλων δή τινων
+ἀκούσαντές φασιν, οἱ δὲ ὑποτίθενται τὸ πιθανὸν ἐκ τῆς πρὸς τὰ φαινόμενα
+συμφωνίας. αἰνεῖν μὲν οὖν ἄξιον καὶ τούσδε, πιστεύειν δὲ ἐκείνοις ὅτῳ
+βέλτιον εἶναι δοκεῖ, τοῦτον ἐγὼ παίζων καὶ σπουδάζων ἄγαμαί τε καὶ
+τεθαύμακα. καὶ ταῦτα μὲν δὴ ταύτῃ, φασί.
+
+(Some say then, even though all men are not ready to believe it, that the
+sun travels in the starless heavens far above the region of the fixed
+stars. And on this theory he will not be stationed midmost among the
+planets but midway between the three worlds: that is, according to the
+hypothesis of the mysteries, if indeed one ought to use the word
+“hypothesis” and not rather say “established truths,” using the word
+“hypothesis” for the study of the heavenly bodies. For the priests of the
+mysteries tell us what they have been taught by the gods or mighty
+daemons, whereas the astronomers make plausible hypotheses from the
+harmony that they observe in the visible spheres. It is proper, no doubt,
+to approve the astronomers as well, but where any man thinks it better to
+believe the priests of the mysteries, him I admire and revere, both in
+jest and earnest. And so much for that, as the saying is.(719))
+
+[C] Πολὺ δὲ πρὸς οἷς ἔφην πλῆθός ἐστι περὶ τὸν οὐρανὸν θεῶν, οὓς
+κατενόησαν οἱ τὸν οὐρανὸν μὴ παρέργως μηδὲ ὥσπερ τὰ βοσκήματα
+θεωροῦντες.(720) τοὺς τρεῖς γὰρ τετραχῇ τέμνων διὰ τῆς τοῦ ζῳοφόρου κύκλου
+πρὸς ἕκαστον αὐτῶν κοινωνίας τοῦτον αὖθις τὸν ζῳοφόρον εἰς δώδεκα θεῶν
+δυνάμεις διαιρεῖ, καὶ μέντοι τούτων ἕκαστον εἰς τρεῖς, ὥστε ποιεῖν ἓξ ἐπὶ
+τοῖς τριάκοντα. ἔνθεν οἶμαι καθήκει ἄνωθεν ἡμῖν ἐξ οὐρανῶν [D] τριπλῆ
+χαρίτων δόσις, ἐκ τῶν κύκλων, οὗς ὁ θεὸς ὅδε τετραχῇ τέμνων τὴν τετραπλῆν
+ἐπιπέμπει τῶν ὡρῶν ἀγλαΐαν, αἳ δὴ τὰς τροπὰς ἔχουσι τῶν καιρῶν. κύκλον τοι
+καὶ αἱ Χάριτες ἐπὶ γῆς διὰ τῶν ἀγαλμάτων μιμοῦνται. χαριτοδότης(721) δέ
+ἐστιν ὁ Διόνυσος ἐς ταὐτὸ λεγόμενος Ἡλίῳ συμβασιλεύειν. τύ οὖν ἔτι σοι τὸν
+Ὧρον λέγω καὶ τἇλλα θεῶν ὀνόματα, τὰ πάντα Ἡλίῳ προσήκοντα; συνῆκαν γὰρ
+ἅνθρωποι τὸν θεὸν ἐξ ὧν ὁ θεὸς [149] ὅδε ἐργάζεται, τὸν σύμπαντα οὐρανὸν
+τοῖς νοεροῖς ἀγαθοῖς τελειωσάμενος καὶ μεταδοὺς αὐτῷ τοῦ νοητοῦ κάλλους,
+ἀρξάμενοί τε ἐκεῖθεν ὅλον τε αὐτὸν καὶ τὰ μέρη τῇ τῶν ἀγαθῶν ἁδρᾷ(722)
+δόσει. πᾶσαν γὰρ ἐπιτροπεύει(723) κίνησιν ἄχρι τῆς τελευταίας τοῦ κόσμου
+λ\ηξεως· φύσιν τε καὶ ψυχὴν καὶ πᾶν ὅ,τι ποτέ ἐστι, πάντα πανταχοῦ
+τελειοῦται. τὴν δὲ τοσαύτην στρατιὰν τῶν θεῶν εἰς μίαν ἡγεμονικὴν [B]
+ἕνωσιν συντάξας Ἀθηνᾷ Προνοίᾳ παρέδωκεν, ἣν ὁ μὲν μῦθός φησιν ἐκ τῆς τοῦ
+Διὸς γενέσθαι κορυφῆς, ἡμεῖς δὲ ὅλην ἐξ ὅλου τοῦ βασιλέως Ἡλίου
+προβληθῆναι συνεχομένην ἐν αὐτῷ, ταύτῃ διαφέροντες τοῦ μύθου, ὅτι μὴ ἐκ
+τοῦ ἀκροτάτου μέρους, ὅλην δὲ ἐξ ὅλου· ἐπεὶ τἆλλά γε οὐδὲν διαφέρειν Ἡλίου
+Δία νομίζοντες ὁμολογοῦμεν τῇ παλαιᾷ φήμῃ. καὶ τοῦτο δὲ αὐτὸ Πρόνοιαν
+Ἀθηνᾶν λέγοντες οὐ καινοτομοῦμεν, εἴπερ ὀρθῶς ἀκούομεν·
+
+(Now besides those whom I have mentioned, there is in the heavens a great
+multitude of gods who have been recognised as such by those who survey the
+heavens, not casually, nor like cattle. For as he divides the three
+spheres by four through the zodiac,(724) which is associated with every
+one of the three, so he divides the zodiac also into twelve divine powers;
+and again he divides every one of these twelve by three, so as to make
+thirty‐six gods in(725) all. Hence, as I believe, there descends from
+above, from the heavens to us, a three‐fold gift of the Graces: I mean
+from the spheres, for this god, by thus dividing them by four, sends to us
+the fourfold glory of the seasons, which express the changes of time. And
+indeed on our earth the Graces imitate a circle(726) in their statues. And
+it is Dionysus who is the giver of the Graces, and in this very connection
+he is said to reign with Helios. Why should I go on to speak to you of
+Horus(727) and of the other names of gods, which all belong to Helios? For
+from his works men have learned to know this god, who makes the whole
+heavens perfect through the gift of intellectual blessings, and gives it a
+share of intelligible beauty; and taking the heavens as their starting‐
+point, they have learned to know him both as a whole and his parts also,
+from his abundant bestowal of good gifts. For he exercises control over
+all movement, even to the lowest plane of the universe. And everywhere he
+makes all things perfect, nature and soul and everything that exists. And
+marshalling together this great army of the gods into a single commanding
+unity, he handed it over to Athene Pronoia(728) who, as the legend says,
+sprang from the head of Zeus, but I say that she was sent forth from
+Helios whole from the whole of him, being contained within him; though I
+disagree with the legend only so far as I assert that she came forth not
+from his highest part, but whole from the whole of him. For in other
+respects, since I believe that Zeus is in no wise different from Helios, I
+agree with that ancient tradition. And in using this very phrase Athene
+Pronoia, I am not innovating, if I rightly understand the words:)
+
+
+    Ἵκετο δ᾽ ἐς Πυθῶνα καὶ ἐς Γλαυκῶπα Προνοίην.
+
+    (“He came to Pytho and to grey‐eyed Pronoia.”(729))
+
+
+[C] οὕτως ἄρα καὶ τοῖς παλαιοῖς ἐφαίνετο Ἀθηνᾶ Πρόνοια σύνθρονος Ἀπόλλωνι
+τῷ νομιζομένῳ μηδὲν Ἡλίου διαφέρειν. μή ποτε οὖν καὶ θείᾳ μοίρᾳ τοῦτο
+Ὅμηρος· ἦν γάρ, ὡς εἰκός, θεόληπτος· ἀπεμαντεύσατο πολλαχοῦ τῆς ποιήσεως·
+
+(This proves that the ancients also thought that Athene Pronoia shared the
+throne of Apollo, who, as we believe, differs in no way from Helios.
+Indeed, did not Homer by divine inspiration—for he was, we may suppose,
+possessed by a god—reveal this truth, when he says often in his poems:)
+
+
+    Τιοίμην δ᾽ ὡς τίετ᾽ Ἀθηναίη καὶ Ἀπόλλων,(730)
+
+    (“May I be honoured even as Athene and Apollo were honoured”)
+
+
+ὑπὸ Διὸς δήπουθεν, ὅσπερ ἐστὶν ὁ αὐτὸς Ἡλίῳ; καθάπερ δ᾽(731) ὁ βασιλεὺς
+Ἀπόλλων ἐπικοινωνεῖ διὰ τῆς ἁπλότητος τῶν νοήσεων Ἡλίῳ, οὕτω δὲ καὶ τὴν
+Ἀθηνᾶν [D] νομιστέον ἀπ᾽ αὐτοῦ παραδεξαμένην τὴν οὐσίαν οὖσάν τε αὐτοῦ
+τελείαν νόησιν συνάπτειν μὲν τοὺς περὶ τὸν Ἥλιον θεοὺς αὖ τῷ βασιλεῖ τῶν
+ὅλων Ἡλίῳ δίχα συγχύσεως εἰς ἕνωσιν, αὐτὴν δὲ τὴν ἄχραντον καὶ καθαρὰν
+ζωὴν ἁπ᾽ ἅκρας ἁψῖδος οὐρανοῦ διὰ τῶν ἑπτὰ κύκλων ἄχρι τῆς Σελήνης [150]
+νέμουσαν ἐποχετεύειν, ἣν ἡ θεὸς ἥδε τῶν κυκλικῶν οὖσαν σωμάτων ἐσχάτην
+ἐπλήρωσε τῆς φρονήσεως, ὑφ᾽ ἧς ἡ Σελήνη τά τε ὑπὲρ τὸν οὐρανὸν θεωρεῖ
+νοητὰ καὶ τὰ ὑφ᾽ ἑαυτὴν κοσμοῦσα τὴν ὕλην τοῖς εἴδεσιν ἀναιρεῖ τὸ θηριῶδες
+αὐτῆς καὶ ταραχῶδες καὶ ἄτακτον. ἀνθρώποις δὲ ἀγαθὰ δίδωσιν Ἀθηνᾶ σοφίαν
+τό(732) τε νοεῖν καὶ τὰς δημιουργικὰς τέχνας. κατοικεῖ δὲ τὰς ἀκροπόλεις
+αὕτη δήπουθεν καταστησαμένη τὴν πολιτικὴν διὰ σοφίας κοινωνίαν. [B] ὀλίγα
+ἔτι περὶ Ἀφροδίτης, ἣν συνεφάπτεσθαι τῆς δημιουργίας τῷ θεῷ Φοινίκων
+ὁμολογοῦσιν οἱ λόγιοι, καὶ ἐγὼ πείθομαι. ἔστι δὴ οὖν αὕτη σύγκρασις τῶν
+οὐρανίων θεῶν, καὶ τῆς ἁρμονίας αὐτῶν ἔτι φιλία καὶ ἕνωσις. Ἡλίου γὰρ
+ἐγγὺς οὖσα καὶ συμπεριθέουσα καὶ πλησιάζουσα πληροῖ μὲν τὸν οὐρανὸν
+εὐκρασίας, ἐνδίδωσι δὲ τὸ γόνιμον τῇ γῇ, προμηθουμένη καὶ αὐτὴ τῆς
+ἀειγενεσίας τῶν ζῴων, ἧς ὁ μὲν βασιλεὺς Ἥλιος ἔχει τὴν πρωτουργὸν αἰτίαν,
+ἀφροδίτη δὲ αὐτῷ συναίτιος, [C] ἡ θέλγουσα μὲν τὰς ψυχὰς ἡμῶν σὺν
+εὐφροσύνῃ, καταπέμπουσα δὲ εἰς γῆν ἐξ αἰθέρος αὐγὰς ἡδίστας καὶ ἀκηράτους
+αὐτοῦ τοῦ χρυσίου στιλπνοτέρας. ἔτι ἐπιμετρῆσαι(733) βούλομαι τῆς Φοινίκων
+θεολογίας· εἰ δὲ μὴ μάτην, ὁ λόγος προïὼν δείξει. οἱ τὴν Ἔμεσαν(734)
+οἰκοῦντες, ἱερὸν ἐξ αἰῶνος Ἡλίου χωρίον, Μόνιμον αὐτῷ καὶ Ἄζιζον
+συγκαθιδρύουσιν. [D] αἰνίττεσθαί φησιν Ἰάμβλιχος, παρ᾽ οὗ καὶ τᾶλλα πάντα
+ἐκ πολλῶν μικρὰ ἐλάβομεν, ὡς ὁ Μόνιμος μὲν Ἑρμῆς εἴη, Ἄζιζος δὲ Ἄρης,
+Ἡλίου πάρεδροι, πολλὰ καὶ ἀγαθὰ τῷ περὶ γῆν ἐποχετεύοντες τόπῳ.
+
+(—by Zeus, that is to say, who is identical with Helios? And just as King
+Apollo, through the singleness of his thoughts, is associated with Helios,
+so also we must believe that Athene(735) has received her nature from
+Helios, and that she is his intelligence in perfect form: and so she binds
+together the gods who are assembled about Helios and brings them without
+confusion into unity with Helios, the King of the All: and she distributes
+and is the channel for stainless and pure life throughout the seven
+spheres, from the highest vault of the heavens as far as Selene the
+Moon:(736) for Selene is the last of the heavenly spheres which Athene
+fills with wisdom: and by her aid Selene beholds the intelligible which is
+higher than the heavens, and adorns with its forms the realm of matter
+that lies below her, and thus she does away with its savagery and
+confusion and disorder. Moreover to mankind Athene gives the blessings of
+wisdom and intelligence and the creative arts. And surely she dwells in
+the capitols of cities because, through her wisdom, she has established
+the community of the state. I have still to say a few words about
+Aphrodite, who, as the wise men among the Phoenicians affirm, and as I
+believe, assists Helios in his creative function. She is, in very truth, a
+synthesis of the heavenly gods, and in their harmony she is the spirit of
+love and unity.(737) For she(738) is very near to Helios, and when she
+pursues the same course as he and approaches him, she fills the skies with
+fair weather and gives generative power to the earth: for she herself
+takes thought for the continuous birth of living things. And though of
+that continuous birth King Helios is the primary creative cause, yet
+Aphrodite is the joint cause with him, she who enchants our souls with her
+charm and sends down to earth from the upper air rays of light most sweet
+and stainless, aye, more lustrous than gold itself. I desire to mete out
+to you still more of the theology of the Phoenicians, and whether it be to
+some purpose my argument as it proceeds will show. The inhabitants of
+Emesa,(739) a place from time immemorial sacred to Helios, associate with
+Helios in their temples Monimos and Azizos.(740) Iamblichus, from whom I
+have taken this and all besides, a little from a great store, says that
+the secret meaning to be interpreted is that Monimos is Hermes and Azizos
+Ares, the assessors of Helios, who are the channel for many blessings to
+the region of our earth.)
+
+Τὰ μὲν οὖν περὶ τὸν οὐρανὸν ἔργα τοῦ θεοῦ τοιαῦτά ἐστι, καὶ διὰ τούτων
+ἐπιτελούμενα μέχρι τῶν τῆς γῆς προήκει τελευταίων ὅρων· ὅσα δὲ ὑπὸ τὴν
+Σελήνην ἐργάζεται, μακρὸν ἂν εἴη τὰ πάντα ἀπαριθμεῖσθαι. πλὴν ὡς ἐν
+κεφαλαίῳ καὶ ταῦτα ῥητέον. [151] οἶδα μὲν οὖν ἔγωγε καὶ πρότερον
+μνημονεύσας, ὁπηνίκα ἠξίουν ἐκ τῶν φαινομένων τὰ ἀφανῆ περὶ τῆς τοῦ θεοῦ
+σκοπεῖν οὐσίας, ὁ λόγος δὲ ἀπαιτεῖ με καὶ νῦν ἐν τάξει περὶ αὐτῶν δηλῶσαι.
+
+(Such then are the works of Helios in the heavens, and, when completed by
+means of the gods whom I have named, they reach even unto the furthest
+bounds of the earth. But to tell the number of all his works in the region
+below the moon would take too long. Nevertheless I must describe them also
+in a brief summary. Now I am aware that I mentioned them earlier when I
+claimed(741) that from things visible we could observe the invisible
+properties of the god’s substance, but the argument demands that I should
+expound them now also, in their proper order.)
+
+Καθάπερ οὖν ἐν τοῖς νοεροῖς ἔχειν ἔφαμεν τὴν ἡγεμονίαν Ἥλιον, πολὺ περὶ
+τὴν ἀμέριστον οὐσίαν ἑαυτοῦ πλῆθος ἑνοειδῶς ἔχοντα τῶν θεῶν, ἔτι δὲ ἐν
+τοῖς αἰσθητοῖς, [B] ἃ δὴ τὴν κύκλῳ διαιωνίαν πορεύεται μάλα εὐδαίμονα
+πορείαν, ἀπεδείκνυμεν ἀρχηγὸν καὶ κύριον, ἐνδιδόντα μὲν τὸ γόνιμον τῇ
+φύσει,(742) πληροῦντα δὲ τὸν ὅλον οὐρανὸν ὥσπερ τῆς φαινομένης αὐγῆς οὕτω
+δὲ καὶ μυρίων ἀγαθῶν ἀφανῶν ἄλλων, τελειούμενα δὲ ἐξ αὐτοῦ καὶ τὰ παρὰ τῶν
+ἄλλων ἐμφανῶν θεῶν ἀγαθὰ χορηγούμενα, καὶ πρό γε τούτων αὐτοὺς ἐκείνους
+ὑπὸ τῆς ἀπορρήτου καὶ θείας αὐτοῦ τελειουμένους ἐνεργείας· οὕτω δὲ καὶ
+περὶ τὸν ἐν γενέσει τόπον θεούς τινας ἐπιβεβηκέναι νομιστέον [C] ὑπὸ τοῦ
+βασιλέως Ἡλίου συνεχομένουσ, οἳ τὴν τετραπλῆν τῶν στοιχείων κυβερνῶντες
+φύσιν, περὶ ἃς ἐστήρικται ταῦτα ψυχὰς μετὰ τῶν τριῶν κρειττόνων ἐνοικοῦσι
+γενῶν. αὐταῖς δὲ ταῖς μερισταῖς ψυχαῖς ὅσων ἀγαθῶν ἐστιν αἴτιος, κρίσιν τε
+αὐταῖς προτείνων καὶ δίκῃ κατευθύνων καὶ ἀποκαθαίρων λαμπρότητι; τὴν ὅλην
+δὲ οὐχ οὗτος φύσιν, ἐνδιδοὺς ἄνωθεν αὐτῇ τὸ γόνιμον, κινεῖ καὶ ἀναζωπυρεῖ;
+ἀλλὰ καὶ ταῖς μερισταῖς φύσεσιν [D] οὐ τῆς εἰς τέλος πορείας οὗτος ἐστιν
+ἀληθῶς αἴτιος; ἄνθρωπον γὰρ ὑπὸ ἀνθρώπου γεννᾶσθαί φησιν Ἀριστοτέλης καὶ
+ἡλίου.(743) ταὐτὸν δὴ οὖν καὶ ἐπὶ τῶν ἄλλων ἁπάντων, ὅσα τῶν μεριστῶν ἐστι
+φύσεων ἔργα, περὶ τοῦ βασιλέως Ἡλίου προσήκει διανοεῖσθαι. τί δέ; οὐχ ἡμῖν
+ὄμβρους καὶ ἀνέμους καὶ τὰ ἐν τοῖς μεταρσίοις γινόμενα τῷ διττῷ τῆς
+ἀναθυμιάσεως οἷον ὕλῃ χρώμενος ὁ θεὸς οὗτος ἐργάζεται; [152] θερμαίνων γὰρ
+τὴν γῆν ἀτμίδα καὶ καπνὸν ἕλκει, γίνεται δὲ ἐκ τούτων οὐ τὰ μετάρσια
+μόνον, ἀλλὰ καὶ ὅσα ἐπὶ γῆς πάθη, σμικρὰ καὶ μεγάλα.
+
+(I said then that Helios holds sway among the intellectual gods in that he
+unites into one, about his own undivided substance, a great multitude of
+the gods: and further, I demonstrated that among the gods whom we can
+perceive, who revolve eternally in their most blessed path, he is leader
+and lord; since he bestows on their nature its generative power, and fills
+the whole heavens not only with visible rays of light but with countless
+other blessings that are invisible; and, further, that the blessings which
+are abundantly supplied by the other visible gods are made perfect by him,
+and that even prior to this the visible gods themselves are made perfect
+by his unspeakable and divine activity. In the same manner we must believe
+that on this our world of generation certain gods have alighted who are
+linked together with Helios: and these gods guide the four‐fold nature of
+the elements, and inhabit, together with the three higher races,(744)
+those souls which are upborne by the elements. But for the divided
+souls(745) also, of how many blessings is he the cause! For he extends to
+them the faculty of judging, and guides them with justice, and purifies
+them by his brilliant light. Again, does he not set in motion the whole of
+nature and kindle life therein, by bestowing on it generative power from
+on high? But for the divided natures also, is not he the cause that they
+journey to their appointed end?(746) For Aristotle says that man is
+begotten by man and the sun together. Accordingly the same theory about
+King Helios must surely apply to all the other activities of the divided
+souls. Again, does he not produce for us rain and wind and the clouds in
+the skies, by employing, as though it were matter, the two kinds of
+vapour? For when he heats the earth he draws up steam and smoke, and from
+these there arise not only the clouds but also all the physical changes on
+our earth, both great and small.)
+
+Τί οὖν περὶ(747) τῶν αὐτῶν ἐπέξειμι μακρότερα, ἐξὸν ἐπὶ τὸ πέρας ἤδη
+βαδίζειν ὑμνήσαντα πρότερον ὅσα ἔδωκεν ἀνθρώποις Ἥλιος ἀγαθά; γινόμενοι
+γὰρ ἐξ αὐτοῦ τρεφόμεθα παρ᾽ ἐκείνου. [B] τὰ μὲν οὖν θειότερα καὶ ὅσα ταῖς
+ψυχαῖς δίδωσιν ἀπολύων αὐτὰς τοῦ σώματος, εἶτα ἐπανάγων ἐπὶ τὰς τοῦ θεοῦ
+συγγενεῖς οὐσίας, καὶ τὸ λεπτὸν καὶ εὔτονον τῆς θείας αὐγῆς οἷον ὄχημα τῆς
+εἰς τὴν γένεσιν ἀσφαλοῦς διδόμενον καθόδου ταῖς ψυχαῖς ὑμνείσθω τε ἄλλοις
+ἀξίως καὶ ὑφ᾽ ἡμῶν πιστευέσθω μᾶλλον ἢ δεικνύσθω· τὰ δὲ ὅσα γνώριμα πέφυκε
+τοῖς πᾶσιν οὐκ ὀκνητέον ἐπεξελθεῖν. οὐρανόν φησι Πλάτων(748) ἡμῖν γενέσθαι
+σοφίας διδάσκαλον. ἐνθένδε γὰρ [C] ἀριθμοῦ κατενοήσαμεν φύσιν, ἧς τὸ
+διαφέρον οὐκ ἄλλως ἢ διὰ τῆς ἡλίου περιόδου κατενοήσαμεν. φησί τοι καὶ
+αὐτὸς Πλάτων ἡμέραν καὶ νύκτα πρότερον. εἶτα ἐκ τοῦ φωτὸς τῆς σελήνης, ὃ
+δὴ δίδοται τῇ θεῷ ταύτῃ παρ᾽ ἡλίου, μετὰ τοῦτο προήλθομεν ἐπὶ πλέον τῆς
+τοιαύτης συνέσεως, ἁπανταχοῦ τῆς πρὸς τὸν θεὸν τοῦτον στοχαζόμενοι
+συμφωνίας. ὅπερ αὐτός πού φησιν,(749) ὡς ἄρα τὸ γένος ἡμῶν ἐπίπονον ὂν
+φύσει θεοὶ ἐλεήσαντες [D] ἔδωκαν ἡμῖν τὸν Διόνυσον καὶ τὰς Μούσας
+συγχορευτάς. ἐφάνη δὲ ἡμῖν Ἥλιος τούτων κοινὸς ἡγεμών, Διονύσου μὲν πατὴρ
+ὑμνούμενος, ἡγεμῶν δὲ Μουσῶν. ὁ δὲ αὐτῷ συμβασιλεύων Ἀπόλλων οὐ πανταχοῦ
+μὲν ἀνῆκε τῆς γῆς χρηστήρια, σοφίαν δὲ ἔδωκεν ἀνθρώποις ἔνθεον, ἐκόσμησε
+δὲ ἱεροῖς καὶ πολιτικοῖς τὰς πόλεις θεσμοῖς; οὗτος ἡμέρωσε μὲν διὰ τῶν
+Ἑλληνικῶν ἀποικιῶν τὰ πλεῖστα τῆς οἰκουμένης, παρεσκεύασε δὲ ῥᾷον
+ὑπακοῦσαι Ῥωμαίοις ἔχουσι καὶ αὐτοῖς οὐ [153] γένος μόνον Ἑλληνικόν, ἀλλὰ
+καὶ θεσμοὺς ἱεροὺς καὶ τὴν περὶ τοὺς θεοὺς εὐπιστίαν ἐξ ἀρχῆς εἰς τέλος
+Ἑλληνικὴν καταστησαμένοις τε καὶ φυλάξασι, πρὸς δὲ τούτοις καὶ τὸν περὶ
+τὴν πόλιν κόσμον οὐδεμιᾶς τῶν ἄριστα πολιτευσαμένων πόλεων καταστησαμένοις
+φαυλότερον, εἰ μὴ καὶ τῶν ἄλλων ἁπασῶν, ὅσαι γε ἐν χρήσει γεγόνασι
+πολιτεῖαι, κρείσσονα· ἀνθ᾽ ὧν οἶμαι καὶ αὐτὸς ἔγνων τὴν πόλιν Ἑλληνίδα
+γένος τε καὶ πολιτείαν.
+
+(But why do I deal with the same questions at such length, when I am free
+at last to come to my goal, though not till I have first celebrated all
+the blessings that Helios has given to mankind? For from him are we born,
+and by him are we nourished. But his more divine gifts, and all that he
+bestows on our souls when he frees them from the body and then lifts them
+up on high to the region of those substances that are akin to the god; and
+the fineness and vigour of his divine rays, which are assigned as a sort
+of vehicle for the safe descent of our souls into this world of
+generation; all this, I say, let others celebrate in fitting strains, but
+let me believe it rather than demonstrate its truth. However, I need not
+hesitate to discuss so much as is known to all. Plato says that the sky is
+our instructor in wisdom. For from its contemplation we have learned to
+know the nature of number, whose distinguishing characteristics we know
+only from the course of the sun. Plato himself says that day and night
+were created first.(750) And next, from observing the moon’s light, which
+was bestowed on the goddess by Helios, we later progressed still further
+in the understanding of these matters: in every case conjecturing the
+harmony of all things with this god. For Plato himself says somewhere that
+our race was by nature doomed to toil, and so the gods pitied us and gave
+us Dionysus and the Muses as playfellows. And we recognised that Helios is
+their common lord, since he is celebrated as the father of Dionysus and
+the leader of the Muses. And has not Apollo, who is his colleague in
+empire, set up oracles in every part of the earth, and given to men
+inspired wisdom, and regulated their cities by means of religious and
+political ordinances? And he has civilised the greater part of the world
+by means of Greek colonies, and so made it easier for the world to be
+governed by the Romans. For the Romans themselves not only belong to the
+Greek race, but also the sacred ordinances and the pious belief in the
+gods which they have established and maintain are, from beginning to end,
+Greek. And beside this they have established a constitution not inferior
+to that of any one of the best governed states, if indeed it be not
+superior to all others that have ever been put into practice. For which
+reason I myself recognise that our city is Greek, both in descent and as
+to its constitution.)
+
+[B] Τί ἔτι σοι λέγω, πῶς τῆς ὑγιείας καὶ σωτηρίας πάντων προυνόησε τὸν
+σωτῆρα τῶν ὅλων ἀπογεννήσας Ἀσκληπιόν, ὅπως δὲ ἀρετὴν ἔδωκε παντοίαν
+Ἀφροδίτην Ἀθηνᾷ συγκαταπέμψας ἡμῖν, κηδεμόνα μόνον οὐχὶ νόμον θέμενος,
+πρὸς μηδὲν ἕτερον χρῆσθαι τῇ μίξει ἢ πρὸς τὴν γέννησιν(751) τοῦ ὁμοίου;
+διά τοι τοῦτο καὶ κατὰ τὰς περιόδους αὐτοῦ πάντα τὰ φυόμενα καὶ τὰ
+παντοδαπῶν ζῴων φῦλα κινεῖται [C] πρὸς ἀπογέννησιν τοῦ ὁμοίου. τί χρὴ τὰς
+ἀκτῖνας αὐτοῦ καὶ τὸ φῶς σεμνῦναι; νὺξ γοῦν ἀσέληνός τε καὶ ἄναστρος ὅπως
+ἐστὶ φοβερά, ἆρα ἐννοεῖ τις, ἵν᾽ ἐντεῦθεν, ὁπόσον ἔχομεν ἀγαθὸν ἐξ ἡλίου
+τὸ φῶς, τεκμήρηται; τοῦτο δὲ αὐτὸ συνεχὲς παρέχων καὶ ἀμεσολάβητον νυκτὶ
+ἐν οἷς χρὴ τόποις ἀπὸ τῆς σελήνης τοῖς ἄνω, ἐκεχειρίαν ἡμῖν διὰ τῆς νυκτὸς
+τῶν πόνων δίδωσιν. οὐδὲν ἂν γένοιτο πέρας τοῦ λόγου, εἰ πάντα ἐπεξιέναι
+[D] τις ἐθελήσειε τὰ τοιαῦτα. ἓν γὰρ οὐδέν ἐστιν ἀγαθὸν κατὰ τὸν βίον, ὃ
+μὴ παρὰ τοῦ θεοῦ τοῦδε λαβόντες ἔχομεν, ἤτοι παρὰ μόνου τέλειον, ἢ διὰ τῶν
+ἄλλων θεῶν παρ᾽ αὐτοῦ τελειούμενον.
+
+(Shall I now go on to tell you how Helios took thought for the health and
+safety of all men by begetting Asclepios(752) to be the saviour of the
+whole world? and how he bestowed on us every kind of excellence by sending
+down to us Aphrodite together with Athene, and thus laid down for our
+protection what is almost a law, that we should only unite to beget our
+kind? Surely it is for this reason that, in agreement with the course of
+the sun, all plants and all the tribes of living things are aroused to
+bring forth their kind. What need is there for me to glorify his beams and
+his light? For surely everyone knows how terrible is night without a moon
+or stars, so that from this he can calculate how great a boon for us is
+the light of the sun? And this very light he supplies at night, without
+ceasing, and directly, from the moon in those upper spaces where it is
+needed, while he grants us through the night a truce from toil. But there
+would be no limit to the account if one should endeavour to describe all
+his gifts of this sort. For there is no single blessing in our lives which
+we do not receive as a gift from this god, either perfect from him alone,
+or, through the other gods, perfected by him.)
+
+Ἡμῖν δέ ἐστιν ἐρχηγὸς καὶ τῆς πόλεως. οἰκεῖ γοῦν αὐτῆς οὐ τὴν ἀκρόπολιν
+μόνον μετὰ τῆς Ἀθηνᾶς καὶ Ἀφροδίτης Ζεὺς ὁ πάντων πατὴρ ὑμνούμενος, ἀλλὰ
+καὶ Ἀπόλλων ἐπὶ τῷ Παλλαντίῳ λόφῳ καὶ Ἥλιος αὐτὸς τοῦτο τὸ(753) κοινὸν
+ὄνομα πᾶσι καὶ γνώριμον. [154] ὅπως δὲ αὐτῷ πάντη καὶ πάντα προσήκομεν οἱ
+Ῥωμυλίδαι τε καὶ Αἰνεάδαι, πολλὰ ἔχων εἰπεῖν ἐρῶ βραχέα τὰ γνωριμώτατα.
+γέγονε, φασίν, ἐξ Ἀφροδίτης Αἰνείας, ἥπερ ἐστὶν ὑπουργὸς Ἡλίῳ καὶ
+συγγενής. αὐτὸν δὲ τὸν κτίστην ἡμῶν τῆς πόλεως Ἄρεως ἡ φήμη παρέδωκε
+παῖδα, πιστουμένη τὸ παράδοξον τῶν λόγων διὰ τῶν ὕστερον ἐπακολουθησάντων
+σημείων. ὑπέσχε γὰρ αὐτῷ, φασί, μαζὸν θήλεια λύκος. ἐγὼ δὲ ὅτι μὲν Ἄρης
+Ἄζιζος λεγόμενος ὑπὸ τῶν οἰκούντων τὴν Ἔμεσαν(754) [B] Σύρων Ἡλίου
+προπομπεύει, καίπερ εἰδὼς καὶ προειπὼν ἀφήσειν μοι δοκῶ. τοῦ χάριν δὲ ὁ
+λύκος Ἄρει μᾶλλον, οὐχὶ δὲ Ἡλίῳ προσήκει; καίτοι λυκάβαντά φασιν ἀπὸ τοῦ
+λύκου τὸυ ἐνιαύσιον χρόνον· ὀνομάζει δὲ αὐτὸν οὐχ Ὅμηρος μόνον οὐδὲ οἱ
+γνώριμοι τῶν Ἑλλήνων τοῦτο τὸ ὄνομα, πρὸς δὲ καὶ ὁ θεός· διανύων γάρ φησιν
+
+(Moreover he is the founder of our city.(755) For not only does Zeus, who
+is glorified as the father of all things, inhabit its citadel(756)
+together with Athene and Aphrodite, but Apollo also dwells on the Palatine
+Hill, and Helios himself under this name of his which is commonly known to
+all and familiar to all. And I could say much to prove that we, the sons
+of Romulus and Aeneas, are in every way and in all respects connected with
+him, but I will mention briefly only what is most familiar. According to
+the legend, Aeneas is the son of Aphrodite, who is subordinate to Helios
+and is his kinswoman. And the tradition has been handed down that the
+founder of our city was the son of Ares, and the paradoxical element in
+the tale has been believed because of the portents which later appeared to
+support it. For a she‐wolf, they say, gave him suck. Now I am aware that
+Ares, who is called Azizos by the Syrians who inhabit Emesa, precedes
+Helios in the sacred procession, but I mentioned it before, so I think I
+may let that pass. But why is the wolf sacred only to Ares and not to
+Helios? Yet men call the period of a year “lycabas,”(757) which is derived
+from “wolf.” And not only Homer(758) and the famous men of Greece call it
+by this name, but also the god himself, when he says:)
+
+
+    Ὀρχηθμῷ λυκάβαντα δυωδεκάμηνα κέλευθα.
+
+    (“With dancing does he bring to a close his journey of twelve
+    months, even the lycabas.”)
+
+
+[C] βούλει οὖν ἔτι σοι φράσω μεῖζον τεκμήριον, ὅτι ἄρα ὁ τῆς πόλεως ἡμῶν
+οἰκιστὴς οὐχ ὑπ᾽ Ἀρεως κατεπέμφθη μόνον, ἀλλ᾽ ἴσως αὐτῷ τῆς μὲν τοῦ
+σώματος κατασκευῆς συνεπελάβετο δαίμων ἀρήιος καὶ γενναῖος, ὁ λεγόμενος
+ἐπιφοιτῆσαι τῇ Σιλβίᾳ λουτρὰ τῇ θεῷ φερούσῃ, τὸ δὲ ὅλον ἐξ Ἡλίου κατῆλθεν
+ἡ ψυχὴ τοῦ θεοῦ Κυρίνου· πειστέον γὰρ οἶμαι τῇ φήμῃ. [D] σύνοδος ἀκριβὴς
+τῶν τὴν ἐμφανῆ κατανειμαμένων βασιλείαν Ἡλίου τε καὶ Σελήνης ὥσπερ οὖν εἰς
+τὴν γῆν κατήγαγεν, οὕτω καὶ ἀνήγαγεν ὃν(759) ἀπὸ τῆς γῆς ἐδέξατο, τὸ
+θνητὸν ἀφανίσασα πυρὶ κεραυνίῳ τοῦ σώματος. οὕτω προδήλως ἡ τῶν περιγείων
+δημιουργὸς ὑπὸ αὐτὸν ἄκρως γενομένη τὸν ἥλιον ἐδέξατο εἰς γῆν πεμπόμενον
+διὰ τῆς Ἀθηνᾶς τῆς Προνοίας τὸν Κυρῖνον, ἀνιπτάμενόν τε αὖθις ἀπὸ γῆς ἐπὶ
+τὸν βασιλέα τῶν ὅλων ἐπανήγαγεν αὐτίκα Ἥλιον.
+
+(Now do you wish me to bring forward a still greater proof that the
+founder of our city was sent down to earth, not by Ares alone, though
+perhaps some noble daemon with the character of Ares did take part in the
+fashioning of his mortal body, even he who is said to have visited
+Silvia(760) when she was carrying water for the bath of the goddess,(761)
+but the whole truth is that the soul of the god Quirinus(762) came down to
+earth from Helios; for we must, I think, believe the sacred tradition. And
+the close conjunction of Helios and Selene, who share the empire over the
+visible world, even as it had caused his soul to descend to earth, in like
+manner caused to mount upwards him whom it received back from the earth,
+after blotting out with fire from a thunderbolt(763) the mortal part of
+his body. So clearly did she who creates earthly matter, she whose place
+is at the furthest point below the sun, receive Quirinus when he was sent
+down to earth by Athene, goddess of Forethought; and when he took flight
+again from earth she led him back straightway to Helios, the King of the
+All.)
+
+[155] Ἔτι σοι βούλει περὶ τῶν αὐτῶν φράσω τεκμήριον τοῦ Νόμα τοῦ βασιλέως
+ἔργον; ἄσβεστον ἐξ ἡλίου φυλάττουσι φλόγα παρθένοι παρ᾽ ἡμῖν ἱεραὶ κατὰ
+τὰς διαφόρους ὥρας, αἳ δὴ τὸ γενόμενον(764) περὶ τὴν γῆν ὑπὸ τοῦ θεοῦ πῦρ
+φυλάττουσιν. ἔτι τούτων μεῖζον ἔχω σοι φράσαι τοῦ θεοῦ τοῦδε τεκμήριον,
+αὐτοῦ τοῦ θειοτάτου βασιλέως ἔργον. οἱ μῆνες ἅπασι μὲν τοῖς ἄλλοις ὡς ἔπος
+εἰπεῖν ἀπὸ τῆς σελήνης ἀριθμοῦνται, [B] μόνοι δὲ ἡμεῖς καὶ Αἰγύπτιοι πρὸς
+τὰς ἡλίου κινήσεις ἑκάστου μετροῦμεν ἐνιαυτοῦ τὰς ἡμέρας. εἴ σοι μετὰ
+τοῦτο φαίην, ὡς καὶ τὸν Μίθραν τιμῶμεν καὶ ἄγομεν Ἡλίῳ τετραετηρικοὺς
+ἀγῶνας, ἐρῶ νεώτερα· βέλτιον δὲ ἴσως ἕν τι τῶν παλαιοτέρων προθεῖναι. τοῦ
+γὰρ ἐνιαυσιαίου κύκλου τὴν ἀρχὴν ἄλλος ἄλλοθεν ποιούμενος, οἱ μὲν τὴν
+ἐαρινὴν ἰσημερίαν, οἱ δὲ τὴν ἀκμὴν τοῦ θέρους, οἱ πολλοὶ δὲ φθίνουσαν ἤδη
+τὴν ὀπώραν, [C] Ἡλίου τὰς ἐμφανεστάτας ὑμνοῦσι δωρεάς ὁ μέν τις τὴν τῆς
+ἐργασίας ἐνδιδομένην εὐκαιρίαν, ὅτε ἡ γῆ θάλλει καὶ γαυριᾷ, φυομένων ἄρτι
+των καρπῶν ἁπάντων, γίνεται δὲ ἐπιτῆδεια πλεῖσθαι τὰ πελάγη καὶ τὸ τοῦ
+χειμῶνος ἀηδὲς καὶ σκυθρωπὸν ἐπὶ τὸ φαιδρότερον μεθίσταται, οἱ δὲ τὴν τοῦ
+θέρους ἐτίμησαν ὥραν,(765) ὡς ἀσφαλῶς τότε ὑπὶρ τῆς τῶν καρπῶν ἔχοντες
+θαρρῆσαι γενέσεως, τῶν μὲν σπερμάτων ἤδη συνειλεγμένων, ἀκμαίας δὲ οὔσης
+[D] τῆς ὀπώρας ἤδη και πεπαινομένων τῶν ἐπικειμένων καρπῶν τοῖς δένδροις.
+ἄλλοι δὲ τούτων ἔτι κομψότεροι τέλος ἐνιαυτοῦ ὑπέλαβον τὴν τελειοτάτην τῶν
+καρπῶν ἁπάντων ἀκμὴν καὶ φθίσιν· ταῦτά τοι καὶ φθινούσης ἤδη τῆς ὀπώρας
+ἄγουσι τὰς κατ᾽ ἐνιαυτὸν νουμηνίας. οἱ δὲ ἡμέτεροι προπάτορες ἀπ᾽ αὐτοῦ
+τοῦ θειοτάτου βασιλέως τοῦ Νόμα μειζόνως ἔτι τὸν θεὸν τοῦτον σεβόμενοι τὰ
+μὲν τῆς χρείας ἀπέλιπον, ἅτε οἶμαι φύσει θεῖοι καὶ περιττοὶ τὴν διάνοιαν,
+αὐτὸν δὲ εἶδον τούτων τὸν αἴτιον [156] καὶ ἄγειν ἔταξαν συμφώνως ἐν τῇ
+παρούσῃ τῶν ὡρῶν τὴν νουμηνίαν, ὁπότε ὁ βασιλεὺς Ἥλιος αὖθις ἐπανάγει πρὸς
+ἡμᾶς ἀφεὶς τῆς μεσημβρίας τὰ ἔσχατα καὶ ὥσπερ περὶ νύσσαν τὸν αἰγοκέρωτα
+κάμψας ἀπὸ τοῦ νότου πρὸς τὸν βορρᾶν ἔρχεται μεταδώσων ἡμῖν τῶν ἐπετείων
+ἀγαθῶν. ὅτι δὲ τοῦτο ἀκριβῶς ἐκεῖνοι διανοηθέντες οὕτως ἐνεστήσαντο τὴν
+ἐπέτειον νουμηνίαν, ἐνθένδ᾽ ἄν τις κατανοήσειεν. οὐ γὰρ οἶμαι καθ᾽ ἣν
+ἡμέραν ὁ θεὸς τρέπεται, καθ᾽ ἣν δὲ τοῖς [B] πᾶσιν ἐμφανὴς γίνεται χωρῶν
+ἀπὸ τῆς μεσημβρίας ἐς τὰς ἄρκτους ἄταξαν οὗτοι τὴν ἑορτήν. οὔπω μὲν γὰρ ἦν
+αὐτοῖς ἡ τῶν κανόνων λεπτότης γνώριμος, οὓς ἐξηῦρον μὲν Χαλδαῖοι καὶ
+Αἰγύπτιοι, Ἵππαρχος δὲ καὶ Πτολεμαῖος ἐτελειώσαντο, κρίνοντες δὲ αἰσθήσει
+τοῖς φαινομένοις ἠκολούθουν.
+
+(Do you wish me to mention yet another proof of this, I mean the work of
+King Numa?(766) In Rome maiden priestesses(767) guard the undying flame of
+the sun at different hours in turn; they guard the fire that is produced
+on earth by the agency of the god. And I can tell you a still greater
+proof of the power of this god, which is the work of that most divine king
+himself. The months are reckoned from the moon by, one may say, all other
+peoples; but we and the Egyptians alone reckon the days of every year
+according to the movements of the sun. If after this I should say that we
+also worship Mithras, and celebrate games in honour of Helios every four
+years, I shall be speaking of customs that are somewhat recent.(768) But
+perhaps it is better to cite a proof from the remote past. The beginning
+of the cycle of the year is placed at different times by different
+peoples. Some place it at the spring equinox, others at the height of
+summer, and many in the late autumn; but they each and all sing the
+praises of the most visible gifts of Helios. One nation celebrates the
+season best adapted for work in the fields, when the earth bursts into
+bloom and exults, when all the crops are just beginning to sprout, and the
+sea begins to be safe for sailing; and the disagreeable, gloomy winter
+puts on a more cheerful aspect, others again award the crown to the summer
+season,(769) since at that time they can safely feel confidence about the
+yield of the fruits, when the grains have already been harvested and
+midsummer is now at its height, and the fruits on the trees are ripening.
+Others again, with still more subtlety, regard as the close of the year
+the time when all the fruits are in their perfect prime and decay has
+already set in. For this reason they celebrate the annual festival of the
+New Year in late autumn. But our forefathers, from the time of the most
+divine king Numa, paid still greater reverence to the god Helios. They
+ignored the question of mere utility, I think, because they were naturally
+religious and endowed with unusual intelligence; but they saw that he is
+the cause of all that is useful, and so they ordered the observance of the
+New Year to correspond with the present season; that is to say when King
+Helios returns to us again, and leaving the region furthest south and,
+rounding Capricorn as though it were a goal‐post, advances from the south
+to the north to give us our share of the blessings of the year. And that
+our forefathers, because they comprehended this correctly, thus
+established the beginning of the year, one may perceive from the
+following. For it was not, I think, the time when the god turns, but the
+time when he becomes visible to all men, as he travels from south to
+north, that they appointed for the festival. For still unknown to them was
+the nicety of those laws which the Chaldæans and Egyptians discovered, and
+which Hipparchus(770) and Ptolemy(771) perfected: but they judged simply
+by sense‐perception, and were limited to what they could actually see.)
+
+Οὕτω δὲ ταῦτα καὶ παρὰ τῶν μεταγενεστέρων, ὡς ἔφην, ἔχοντα κατενοήθη. πρὸ
+τῆς νουμηνίας, εὐθέως μετὰ τὸν τελευταῖον τοῦ Κρόνου μῆνα, ποιοῦμεν Ἡλίῳ
+[C] τὸν περιφανέστατον ἀγῶνα, τὴν ἑορτὴν Ἡλίῳ καταφημίσαντες ἀνικήτῳ, μεθ᾽
+ὃν οὐδὲν θέμις ὧν ὁ τελευταῖος μὴν ἔχει σκυθρωπῶν μέν, ἀναγκαίων δ᾽ ὅμως,
+ἐπιτελεσθῆναι θεαμάτων, ἀλλὰ τοῖς Κρονίοις οὖσι τελευταίοις εὐθὺς συνάπτει
+κατὰ τὸν κύκλον τὰ Ἡλίαια, ἃ δὴ πολλάκις μοι δοῖεν οἱ βασιλεῖς ὑμνῆσαι καὶ
+ἐπιτελέσαι θεοί, καὶ πρό γε τῶν ἄλλων αὐτὸς ὁ βασιλεὺς τῶν ὅλων Ἥλιος, ὁ
+περὶ τὴν τἀγαθοῦ γόνιμον οὐσίαν ἐξ ἁιδίου προελθὼν μέσος [D] ἐν μέσοις
+τοῖς νοεροῖς θεοῖς, συνοχῆς τε αὐτοὺς πληρώσας καὶ κάλλους μυρίου καὶ
+περιουσίας γονίμου καὶ τελείου νοῦ καὶ πάντων ἀθρόως τῶν ἀγαθῶν ἀχρόνως,
+καὶ ἐν τῷ νῦν ἐλλάμπων εἰς τὴν ἐμφανῆ μέσην τοῦ παντὸς οὐρανοῦ φερομένην
+ἕδραν οἰκείαν ἐξ ἀιδίου, καὶ μεταδιδοὺς τῷ φαινομένῳ παντὶ τοῦ νοητοῦ
+κάλλους, τὸν δὲ οὐρανὸν σύμπαντα πληρώσας τοσούτων θεῶν [157] ὁπόσων αὐτὸς
+ἐν ἑαυτῷ νοερῶς ἔχει, περὶ αὐτὸν ἀμερίστως πληθυνομένων καὶ ἑνοειδῶς αὐτῷ
+συνημμένων, οὐ μὴν ἀλλὰ καὶ τὸν ὑπὸ τὴν σελήνην τόπον διὰ τῆς ἀειγενεσίας
+συνέχων καὶ τῶν ἐνδιδομένων ἐκ τοῦ κυκλικοῦ σώματος ἀγαθῶν, ἐπιμελόμενος
+τοῦ τε(772) κοινοῦ τῶν ἀνθρώπων γένους ἰδίᾳ τε τῆς ἡμετέρας πόλεως, ὥσπερ
+οὖν καὶ τὴν ἡμετέραν ἐξ ἀιδίου ψυχὴν ὑπέστησεν, ὀπαδὸν ἀποφήνας αὑτοῦ.
+ταῦτά τε οὖν, ὅσα [B] μικρῷ πρόσθεν ηὐξάμην, δοίη, καὶ ἔτι κοινῇ μὲν τῇ
+πόλει τὴν ἐνδεχομένην ἀιδιότητα μετ᾽ εὐνοίας χορηγῶν φυλάττοι, ἡμῖν δὲ ἐπὶ
+τοσοῦτον εὖ πρᾶξαι τά τε ἀνθρώπινα καὶ τὰ θεῖα δοίη, ἐφ᾽ ὅσον βιῶναι
+συγχωρεῖ, ζῆν δὲ καὶ ἐμπολιτεύεσθαι τῷ βίῳ δοίη ἐφ᾽ ὅσον αὐτῷ τε ἐκείνῳ
+φίλον ἡμῖν τε λώιον καὶ τοῖς κοινοῖς συμφέρον Ῥωμαίων πράγμασιν.
+
+(But the truth of these facts was recognised, as I said, by a later
+generation. Before the beginning of the year, at the end of the month
+which is called after Kronos,(773) we celebrate in honour of Helios the
+most splendid games, and we dedicate the festival to the Invincible Sun.
+And after this it is not lawful to perform any of the shows that belong to
+the last month, gloomy as they are, though necessary. But, in the cycle,
+immediately after the end of the Kronia(774) follow the Heliaia. That
+festival may the ruling gods grant me to praise and to celebrate with
+sacrifice! And above all the others may Helios himself, the King of the
+All, grant me this, even he who from eternity has proceeded from the
+generative substance of the Good: even he who is midmost of the midmost
+intellectual gods; who fills them with continuity and endless beauty and
+superabundance of generative power and perfect reason, yea with all
+blessings at once, and independently of time! And now he illumines his own
+visible abode, which from eternity moves as the centre of the whole
+heavens, and bestows a share of intelligible beauty on the whole visible
+world, and fills the whole heavens with the same number of gods as he
+contains in himself in intellectual form. And without division they reveal
+themselves in manifold form surrounding him, but they are attached to him
+to form a unity. Aye, but also, through his perpetual generation and the
+blessings that he bestows from the heavenly bodies, he holds together the
+region beneath the moon. For he cares for the whole human race in common,
+but especially for my own city,(775) even as also he brought into being my
+soul from eternity, and made it his follower. All this, therefore, that I
+prayed for a moment ago, may he grant, and further may he, of his grace,
+endow my city as a whole with eternal existence, so far as is possible,
+and protect her; and for myself personally, may he grant that, so long as
+I am permitted to live, I may prosper in my affairs both human and divine;
+finally may he grant me to live and serve the state with my life, so long
+as is pleasing to himself and well for me and expedient for the Roman
+Empire!)
+
+Ταῦτά σοι, ὦ φίλε Σαλούστιε, κατὰ τὴν τριπλῆν τοῦ θεοῦ δημιουργίαν [C] ἐν
+τρισὶ μάλιστα νυξὶν ὡς οἷόν τε ἦν ἐπελθόντα μοι τῇ μνήμῃ καὶ γράψαι πρὸς
+σὲ ἐτόλμησα, ἐπεί σοι καὶ τὸ πρότερον εἰς τὰ Κρόνια γεγραμμένον ἡμῖν οὐ
+παντάπασιν ἀπόβλητον ἐφάνη. τελειοτέροις δ᾽ εἰ βούλει περὶ τῶν αὐτῶν καὶ
+μυστικωτέροις λόγοις ἐπιστῆσαι, ἐντυχὼν τοῖς παρὰ τοῦ θείου γενομένοις
+Ἰαμβλίχου περὶ τῶν αὐτῶν τούτων συγγράμμασι τὸ τέλος ἐκεῖσε τῆς ἀνθρωπίνης
+[D] εὑρήσεις σοφίας. δοίη δ᾽ ὁ μέγας Ἥλιος μηδὲν ἔλαττόν με τὰ περὶ αὐτοῦ
+γνῶναι, καὶ διδάξαι κοινῇ τε ἅπαντας, ἰδίᾳ δὲ τοὺς μανθάνειν ἀξίους. ἕως
+δέ μοι τοῦτο δίδωσιν ὁ θεός, κοινῇ θεραπεύωμεν τὸν τῷ θεῷ φίλον Ἰάμβλιχον,
+ὅθεν καὶ νῦν ὀλίγα ἐκ πολλῶν ἐπὶ νοῦν ἐλθόντα διεληλύθαμεν. ἐκείνου δὲ εὖ
+οἶδα ὡς οὐδεὶς ἐρεῖ τι τελειότερον, οὐδὲ εἰ πολλὰ πάνυ προσταλαιπωρήσας
+καινοτομήσειεν· ἐκβήσεται γάρ, ὡς εἰκός, [158] τῆς ἀληθεστάτης τοῦ θεοῦ
+νοήσεως. ἦν μὲν οὖν ἴσως μάταιον, εἰ διδασκαλίας χάριν ἐποιούμην τοὺς
+λόγους, αὐτὸν(776) μετ᾽ ἐκεῖνόν τι συγγράφειν, ἐπεὶ δὲ ὕμνον ἐθέλων
+διελθεῖν τοῦ θεοῦ χαριστήριον ἐν τούτῳ τόπον ὑπελάμβανον τοῦ(777) περὶ τῆς
+οὐσίας αὐτοῦ φράσαι κατὰ δύναμιν τὴν ἐμήν, οὐ μάτην οἶμαι πεποιῆσθαι τοὺς
+λόγους τούσδε, τὸ
+
+(This discourse, friend Sallust,(778) I composed in three nights at most,
+in harmony with the three‐fold creative power of the god,(779) as far as
+possible just as it occurred to my memory: and I have ventured to write it
+down and to dedicate it to you because you thought my earlier work on the
+Kronia(780) was not wholly worthless. But if you wish to meet with a more
+complete and more mystical treatment of the same theme, then read the
+writings of the inspired Iamblichus on this subject,(781) and you will
+find there the most consummate wisdom which man can achieve. And may
+mighty Helios grant that I too may attain to no less perfect knowledge of
+himself, and that I may instruct all men, speaking generally, but
+especially those who are worthy to learn. And so long as Helios grants let
+us all in common revere Iamblichus, the beloved of the gods. For he is the
+source for what I have here set down, a few thoughts from many, as they
+occurred to my mind. However I know well that no one can utter anything
+more perfect than he, nay not though he should labour long at the task and
+say very much that is new. For he will naturally diverge thereby from the
+truest knowledge of the god. Therefore it would probably have been a vain
+undertaking to compose anything after Iamblichus on the same subject if I
+had written this discourse for the sake of giving instruction. But since I
+wished to compose a hymn to express my gratitude to the god, I thought
+that this was the best place in which to tell, to the best of my power, of
+his essential nature. And so I think that not in vain has this discourse
+been composed. For the saying)
+
+
+    Κὰδ δύναμιν δ᾽ ἕρδειν ἱέρ᾽ ἀθανάτοισι θεοῖσιν(782)
+
+    (“To the extent of your powers offer sacrifice to the immortal
+    gods,”)
+
+
+οὐκ ἐπὶ τῶν θυσιῶν μόνον, [B] ἀλλὰ καὶ τῶν εὐφημιῶν τῶν εἰς τοὺς θεοὺς
+ἀποδεχόμενος. εὔχομαι οὖν τρίτον ἀντὶ τῆς προθυμίας μοι ταύτης εὐμενῆ
+γενέσθαι τὸν βασιλέα τῶν ὅλων Ἥλιον, καὶ δοῦναι βίον ἀγαθὸν καὶ
+τελειοτέραν φρόνησιν καὶ θεῖον νοῦν ἀπαλλαγήν τε τὴν εἱμαρμένην ἐκ τοῦ
+βίου πρᾳοτάτην ἐν καιρῷ τῷ προσήκοντι, ἄνοδόν τε ἐπ᾽ αὐτὸν [C] τὸ μετὰ
+τοῦτο καὶ μονὴν παρ᾽ αὐτῷ, μάλιστα μὲν ἀίδιον, εἰ δὲ τοῦτο μεῖζον εἴη τῶν
+ἐμοὶ βεβιωμένων, πολλὰς πάνυ καὶ πολυετεῖς περιίδους.
+
+(I apply not to sacrifice only, but also to the praises that we offer to
+the gods. For the third time, therefore, I pray that Helios, the King of
+the All, may be gracious to me in recompense for this my zeal; and may he
+grant me a virtuous life and more perfect wisdom and inspired
+intelligence, and, when fate wills, the gentlest exit that may be from
+life, at a fitting hour; and that I may ascend to him thereafter and abide
+with him, for ever if possible, but if that be more than the actions of my
+life deserve, for many periods of many years!)
+
+
+
+
+
+ORATION V
+
+
+
+
+Introduction To Oration V
+
+
+The cult of Phrygian Cybele the Mother of the Gods, known to the Latin
+world as the Great Mother, Magna Mater, was the first Oriental religion
+adopted by the Romans. In the Fifth Oration, which is, like the Fourth, a
+hymn, Julian describes the entrance of the Goddess into Italy in the third
+century B.C. In Greece she had been received long before, but the more
+civilised Hellenes had not welcomed, as did the Romans, the more barbarous
+features of the cult, the mutilated priests, the Galli, and the worship of
+Attis.(783) They preferred the less emotional cult of the Syrian Adonis.
+In Athens the Mother of the Gods was early identified with Gaia the Earth
+Mother, and the two became inextricably confused.(784) But Julian, in this
+more Roman than Greek, does not shrink from the Oriental conception of
+Cybele as the lover of Attis, attended by eunuch priests, or the frenzy of
+renunciation described by Catullus.(785) But he was first of all a Neo‐
+Platonist, and the aim of this hymn as of the Fourth Oration is to adapt
+to his philosophy a popular cult and to give its Mysteries a philosophic
+interpretation.
+
+The Mithraic religion, seeking to conciliate the other cults of the
+empire, had from the first associated with the sun‐god the worship of the
+Magna Mater, and Attis had been endowed with the attributes of Mithras.
+Though Julian’s hymn is in honour of Cybele he devotes more attention to
+Attis. Originally the myth of Cybele symbolises the succession of the
+seasons; the disappearance of Attis the sun‐god is the coming of winter;
+his mutilation is the barrenness of nature when the sun has departed; his
+restoration to Cybele is the renewal of spring. In all this he is the
+counterpart of Persephone among the Greeks and of Adonis in Syria. Julian
+interprets the myth in connection with the three worlds described in the
+Fourth Oration. Cybele is a principle of the highest, the intelligible
+world, the source of the intellectual gods. Attis is not merely a sun‐god:
+he is a principle of the second, the intellectual world, who descends to
+the visible world in order to give it order and fruitfulness. Julian
+expresses the Neo‐Platonic dread and dislike of matter, of the variable,
+the plural and unlimited. Cybele the intelligible principle would fain
+have restrained Attis the embodiment of intelligence from association with
+matter. His recall and mutilation symbolise the triumph of unity over
+multiformity, of mind over matter. His restoration to Cybele symbolises
+the escape of our souls from the world of generation.
+
+Julian follows Plotinus(786) in regarding the myths as allegories to be
+interpreted by the philosopher and the theosophist. They are riddles to be
+solved, and the paradoxical element in them is designed to turn our minds
+to the hidden truth. For laymen the myth is enough. Like all the Neo‐
+Platonists he sometimes uses phrases which imply human weakness or
+chronological development for his divinities and then withdraws those
+phrases, explaining that they must be taken in another sense. His attitude
+to myths is further defined in the Sixth(787) and Seventh Orations. The
+Fifth Oration can hardly be understood apart from the Fourth, and both
+must present many difficulties to a reader who is unfamiliar with
+Plotinus, Porphyry, the treatise _On the Mysteries_, formerly attributed
+to Iamblichus, Sallust, _On the Gods and the World_, and the extant
+treatises and fragments of Iamblichus. Julian composed this treatise at
+Pessinus in Phrygia, when he was on his way to Persia, in 362 A.D.
+
+
+
+
+ΙΟΥΛΙΑΝΟΥ ΑΥΤΟΚΡΑΤΟΡΟΣ
+
+(Julian, Caesar)
+
+ΕΙΣ ΤΗΝ ΜΗΤΕΡΑ ΤΩΝ ΘΕΩΝ
+
+(Hymn to the Mother of the Gods)
+
+Ἆρά γε χρὴ φάναι καὶ ὑπὲρ τούτων; καὶ ὑπὲρ τῶν ἀρρήτων γράψομεν καὶ τὰ
+ἀνέξοιστα ἐξοίσομεν(788) καὶ τὰ ἀνεκλάλητα ἐκλαλήσομεν; [159] τίς μὲν ὁ
+Ἄττις ἤτοι Γάλλος, τίς δὲ ἡ τῶν θεῶν Μήτηρ, καὶ ὁ τῆς ἁγνείας ταυτησί
+τρόπος ὁποῖος, καὶ προσέτι τοῦ χάριν οὑτοσὶ(789) τοιοῦτος ἡμῖν ἐξ ἀρχῆς
+κατεδείχθη, παραδοθεὶς μὲν ὑπὸ τῶν ἀρχαιοτάτων Φρυγῶν, παραδεχθεὶς δὲ
+πρῶτον ὑφ᾽ Ἑλλήνων, καὶ τούτων οὐ τῶν τυχόντων, ἀλλ᾽ Ἀθηναίων, ἔργοις
+διδαχθέντων, ὅτι μὴ καλῶς ἐτώθασαν ἐπὶ τῷ τελοῦντι τὰ ὄργια τῆς Μητρός;
+λέγονται γὰρ οὗτοι περιυβρίσαι [B] καὶ ἀπελάσαι τὸν Γάλλον ὡς τὰ θεῖα
+καινοτομοῦντα, οὐ ξυνέντες ὁποῖόν τι τῆς θεοῦ τὸ χρῆμα καὶ ὡς ἡ παρ᾽
+αὐτοῖς τιμωμένη Δηὼ καὶ Ῥέα καὶ Δημήτηρ. εἶτα μῆνις τὸ ἐντεῦθεν τῆς θεοῦ
+καὶ θεραπεία τῆς μήνιδος. ἡ γὰρ ἐν πᾶσι τοῖς καλοῖς ἡγεμὼν γενομένη τοῖς
+Ἕλλησιν, ἡ τοῦ Πυθίου πρόμαντις θεοῦ, τὴν τῆς Μητρὸς τῶν θεῶν μῆνιν
+ἐκέλευσεν ἱλάσκεσθαι· καὶ ἀνέστη, φασίν, ἐπὶ τούτῳ τὸ μητρῷον, οὗ τοῖς
+Ἀθηναίοις δημοσίᾳ πάντα ἐφυλάττετο τὰ γραμματεῖα. μετὰ δὴ [C] τοὺς Ἕλληνας
+αὐτα Ῥωμαῖοι παρεδέξαντο, συμβουλεύσαντος καὶ αὐτοῖς τοῦ Πυθίου ἐπὶ τὸν
+πρὸς Καρχηδονίους πόλεμον ἄγειν ἐκ Φρυγίας τὴν θεὸν σύμμαχον. καὶ οὐδὲν
+ἴσως κωλύει προσθεῖναι μικρὰν(790) ἱστορίαν ἐνταῦθα. μαθόντες γὰρ τὸν
+χρησμὸν στέλλουσιν οἱ τῆς θεοφιλοῦς οἰκήτορες Ῥώμης πρεσβείαν αἰτήσουσαν
+παρὰ τῶν Περγάμου βασιλέων, οἳ τότε ἐκράτουν τῆς Φρυγίας, καὶ παρ᾽ αὐτῶν
+δὲ τῶν Φρυγῶν τῆς θεοῦ [D] τὸ ἁγιώτατον ἄγαλμα. λαβόντες δὲ ἦγον τὸν ἱερὸν
+φόρτον ἐνθέντες εὐρείᾳ φορτίδι πλεῖν εὐπετῶς δυναμένῃ τὰ τοσαῦτα πελάγη.
+περαιωθεῖσα δὲ Αἴγαιόν τε καὶ Ἰόνιον, εἶτα περιπλεύσασα Σικελίαν τε καὶ τὸ
+Τυρρηνὸν πέλαγος ἐπὶ τὰς ἐκβολὰς τοῦ Τύβριδος κατήγετο· καὶ δῆμος ἐξεχεῖτο
+τῆς πόλεως σὺν τῇ γερουσίᾳ, ὑπήντων γε μὴν πρὸ τῶν ἄλλων ἱερεῖς τε καὶ
+ἱέρειαι πᾶσαι καὶ πάντες ἐν κόσμῳ τῷ πρέποντι κατὰ τὰ πάτρια, [160]
+μετέωροι πρὸς τὴν ναῦν οὐριοδρομοῦσαν ἀποβλέποντες, καὶ περὶ τὴν τρόπιν
+ἀπεσκόπουν τὸ ῥόθιον σχιζομένων τῶν κυμάτων· εἶτα εἰσπλέουσαν ἐδεξιοῦντο
+τὴν ναῦν προσκυνοῦντες ἕκαστος ὡς ἔτυχε προσεστὼς πόρρωθεν. ἡ δὲ ὥσπερ
+ἐνδείξασθαι τῷ Ῥωμαίων ἐθέλουσα δήμῳ, ὅτι μὴ ξόανον ἄγουσιν ἀπὸ τῆς
+Φρυγίας ἄψυχον, ἔχει δὲ ἄρα δύναμίν τινα μείζω καὶ θειοτέραν ὃ δὴ παρὰ τῶν
+Φρυγῶν λαβόντες ἔφερον, ἐπειδὴ τοῦ Τύβριδος ἥψατο, [B] τὴν ναῦν ἵστησιν
+ὥσπερ ῥιζωθεῖσαν ἐξαίφνης κατὰ τοῦ Τύβριδος. εἷλκον δὴ οὖν πρὸς ἀντίον τὸν
+ῥοῦν, ἡ δὲ οὐχ εἵπετο. ὡς(791) βραχέσι δὲ ἐντετυχηκότες ὠθεῖν ἐπειρῶντο
+τὴν ναῦν, ἡ δὲ οὐκ εἶκεν ὠθούντων. πᾶσα δὲ μηχανὴ προσήγετο τὸ ἐντεῦθεν, ἡ
+δὲ οὐχ ἧττον ἀμετακίνητος ἦν· ὥστε ἐμπίπτει κατὰ τῆς ἱερωμένης τὴν
+παναγεστάτην ἱερωσύνην παρθένου δεινὴ καὶ ἄδικος ὑποψία, καὶ τὴν Κλωδίαν
+ᾐτιῶντο· [C] τοῦτο γὰρ ὄνομα ἦν τῇ σεμνῇ παρθένῳ· μὴ παντάπασιν ἄχραντον
+μηδὲ καθαρὰν φυλάττειν ἑαυτὴν τῷ θεῷ· ὀργίζεσθαι οὖν αὐτὴν καὶ μηνίειν
+ἐμφανῶς· ἐδόκει γὰρ ἤδη τοῖς πᾶσιν εἶναι τὸ χρῆμα δαιμονιώτερον. ἡ δὲ τὸ
+μὲν πρῶτον αἰδοῦς ὑπεπίμηπλατο πρός τε τὸ ὄνομα καὶ τὴν ὑποψίαν· οὕτω πάνυ
+πόρρω ἐτύγχανε τῆς αἰσχρᾶς καὶ παρανόμου πράξεως. ἐπεὶ δὲ ἑώρα τὴν αἰτίαν
+ἤδη καθ᾽ ἑαυτῆς ἐξισχύουσαν, περιελοῦσα τὴν ζώνην [D] καὶ περιθεῖσα τῆς
+νεὼς τοῖς ἄκροις, ὥσπερ ἐξ ἐπιπνοίας τινὸς ἀποχωρεῖν ἐκέλευεν ἅπαντας,
+εἶτα ἐδεῖτο τῆς θεοῦ μὴ περιιδεῖν αὐτὴν(792) ἀδίκοις ἐνεχομένην
+βλασφημίας. βοῶσα δὲ ὥσπερ τι κέλευσμα, φασί, ναυτικόν, Δέσποινα Μῆτερ
+εἴπερ εἰμὶ σώφρων, ἕπου μοι, ἔφη. καὶ δὴ τὴν ναῦν οὐκ ἐκίνησε μόνον, ἀλλὰ
+καὶ εἵλκυσεν ἐπὶ πολὺ πρὸς τὸν ῥοῦν· καὶ δύο ταῦτα Ῥωμαίοις ἔδειξεν ἡ θεὸς
+οἶμαι κατ᾽ ἐκείνην τὴν ἡμέραν. [161] ὡς οὔτε μικροῦ τινος τίμιον ἀπὸ τῆς
+Φρυγίας ἐπήγοντο(793) φόρτον, ἀλλὰ τοῦ παντὸς ἄξιον, οὔτε ὡς ἀνθρώπινον
+τοῦτον, ἀλλὰ ὄντως θεῖον, οὔτε ἄψυχον γῆν, ἀλλὰ ἔμπνουν τι χρῆμα καὶ
+δαιμόνιον. ἓν μὲν δὴ τοιοῦτον ἔδειξεν αὐτοῖς ἡ θεός· ἕτερον δέ, ὡς τῶν
+πολιτῶν οὐδὲ εἶς λάθοι ἂν αὐτὴν χρηστὸς ἢ φαῦλος ὤν. κατωρθώθη μέντοι καὶ
+ὁ πόλεμος αὐτίκα Ῥωμαίοις πρὸς Καρχηδονίους, ὥστε τὸν τρίτον ὑπὲρ τῶν
+τειχῶν αὐτῆς μόνον Καρχηδόνος γενέσθαι.
+
+(Ought I to say something on this subject also? And shall I write about
+things not to be spoken of and divulge what ought not to be divulged?
+Shall I utter the unutterable? Who is Attis(794) or Gallus,(795) who is
+the Mother of the Gods,(796) and what is the manner of their ritual of
+purification? And further why was it introduced in the beginning among us
+Romans? It was handed down by the Phrygians in very ancient times, and was
+first taken over by the Greeks, and not by any ordinary Greeks but by
+Athenians who had learned by experience that they did wrong to jeer at one
+who was celebrating the Mysteries of the Mother. For it is said that they
+wantonly insulted and drove out Gallus, on the ground that he was
+introducing a new cult, because they did not understand what sort of
+goddess they had to do with, and that she was that very Deo whom they
+worship, and Rhea and Demeter too. Then followed the wrath of the goddess
+and the propitiation of her wrath. For the priestess of the Pythian god
+who guided the Greeks in all noble conduct, bade them propitiate the wrath
+of the Mother of the Gods. And so, we are told, the Metroum was built,
+where the Athenians used to keep all their state records.(797) After the
+Greeks the Romans took over the cult, when the Pythian god had advised
+them in their turn to bring the goddess from Phrygia as an ally for their
+war against the Carthaginians.(798) And perhaps there is no reason why I
+should not insert here a brief account of what happened. When they learned
+the response of the oracle, the inhabitants of Rome, that city beloved of
+the gods, sent an embassy to ask from the kings of Pergamon(799) who then
+ruled over Phrygia and from the Phrygians themselves the most holy
+statue(800) of the goddess. And when they had received it they brought
+back their most sacred freight, putting it on a broad cargo‐boat which
+could sail smoothly over those wide seas. Thus she crossed the Aegean and
+Ionian Seas, and sailed round Sicily and over the Etruscan Sea, and so
+entered the mouth of the Tiber. And the people and the Senate with them
+poured out of the city, and in front of all the others there came to meet
+her all the priests and priestesses in suitable attire according to their
+ancestral custom. And in excited suspense they gazed at the ship as she
+ran before a fair wind, and about her keel they could discern the foaming
+wake as she cleft the waves. And they greeted the ship as she sailed in
+and adored her from afar, everyone where he happened to be standing. But
+the goddess, as though she desired to show the Roman people that they were
+not bringing a lifeless image from Phrygia, but that what they had
+received from the Phrygians and were now bringing home possessed greater
+and more divine powers than an image, stayed the ship directly she touched
+the Tiber, and she was suddenly as though rooted in mid‐stream. So they
+tried to tow her against the current, but she did not follow. Then they
+tried to push her off, thinking they had grounded on a shoal, but for all
+their efforts she did not move. Next every possible device was brought to
+bear, but in spite of all she remained immovable. Thereupon a terrible and
+unjust suspicion fell on the maiden who had been consecrated to the most
+sacred office of priestess, and they began to accuse Claudia(801)—for that
+was the name of that noble maiden(802)—of not having kept herself
+stainless and pure for the goddess; wherefore they said that the goddess
+was angry and was plainly declaring her wrath. For by this time the thing
+seemed to all to be supernatural. Now at first she was filled with shame
+at the mere name of the thing and the suspicion; so very far was she from
+such shameless and lawless behaviour. But when she saw that the charge
+against her was gaining strength, she took off her girdle and fastened it
+about the prow of the ship, and, like one divinely inspired, bade all
+stand aside: and then she besought the goddess not to suffer her to be
+thus implicated in unjust slanders. Next, as the story goes, she cried
+aloud as though it were some nautical word of command, “O Goddess Mother,
+if I am pure follow me!” And lo, she not only made the ship move, but even
+towed her for some distance up stream. Two things, I think, the goddess
+showed the Romans on that day: first that the freight they were bringing
+from Phrygia had no small value, but was priceless, and that this was no
+work of men’s hands but truly divine, not lifeless clay but a thing
+possessed of life and divine powers. This, I say, was one thing that the
+goddess showed them. And the other was that no one of the citizens could
+be good or bad and she not know thereof. Moreover the war of the Romans
+against the Carthaginians forthwith took a favourable turn, so that the
+third war was waged only for the walls of Carthage itself.(803))
+
+[B] Τὰ μὲν οὖν τῆς ἱστορίας, εἰ καί τισιν ἀπίθανα δόξει καὶ φιλοσόφῳ
+προσήκειν οὐδὲν οὐδὲ θεολόγῳ, λεγέσθω μὴ μεῖον, κοινῇ μὲν ὑπὸ πλείστων
+ἱστοριογράφων ἀναγραφόμενα, σωζόμενα δὲ καὶ ἐπὶ χαλκῶν εἰκόνων ἐν τῇ
+κρατίστῃ καὶ θεοφιλεῖ Ῥώμῃ. καίτοι με οὐ λέληθεν ὅτι φήσουσιν αὐτά τινες
+τῶν λίαν σοφῶν ὕθλους εἶναι γρᾳδίων οὐκ ἀνεκτούς. ἐμοὶ δὲ δοκεῖ ταῖς
+πόλεσι πιστεύειν μᾶλλον τὰ τοιαῦτα ἢ τουτοισὶ τοῖς κομψοῖς, ὧν τὸ ψυχάριον
+δριμὺ μέν, ὑγιὲς δὲ οὐδὲ ἓν βλέπει.(804)
+
+(As for this narrative, though some will think it incredible and wholly
+unworthy of a philosopher or a theologian, nevertheless let it here be
+related. For besides the fact that it is commonly recorded by most
+historians, it has been preserved too on bronze statues in mighty Rome,
+beloved of the gods.(805) And yet I am well aware that some over‐wise
+persons will call it an old wives’ tale, not to be credited. But for my
+part I would rather trust the traditions of cities than those too clever
+people, whose puny souls are keen‐sighted enough, but never do they see
+aught that is sound.)
+
+Ὕπὲρ δὲ ὧν εἰπεῖν ἐπῆλθέ μοι παρ᾽ αὐτὸν ἄρτι τὸν τῆς ἁγιστείας καιρόν,
+ἀκούω μὲν ἔγωγε καὶ Πορφυρίῳ τινὰ πεφιλοσοφῆσθαι περὶ αὐτῶν, οὐ μὴν οἶδά
+γε, οὐ γὰρ ἐνέτυχον, εἰ καὶ συνενεχθῆναί που συμβαίη τῷ λόγῳ. τὸν Γάλλον
+δὲ ἐγὼ τουτονὶ καὶ τὸν Ἄττιν αὐτὸς οἴκοθεν ἐπινοῶ τοῦ γονίμου καὶ
+δημιουργικοῦ νοῦ τὴν ἄχρι τῆς ἐσχάτης ὕλης ἅπαντα γεννῶσαν οὐσίαν εἶναι,
+ἔχουσάν τε ἐν ἑαυτῇ πάντας τοὺς λόγους καὶ τὰς αἰτίας τῶν ἐνύλων εἰδῶν·
+[D] οὐ γὰρ δὴ πάντων ἐν πᾶσι τὰ εἴδη, οὐδὲ ἐν τοῖς ἀνωτάτω καὶ πρώτοις
+αἰτίοις τὰ τῶν ἐσχάτων καὶ τελευταίων, μεθ᾽ ἃ οὐδέν ἐστιν ἣ τὸ τῆς
+στερῆσεως ὄνομα μετὰ ἀμυδρᾶς ἐπινοίας. οὐσῶν δὴ πολλῶν οὐσιῶν καὶ πολλῶν
+πάνυ δημιουργῶν τοῦ τρίτου δημιουργοῦ, ὃς τῶν ἐνύλων εἰδῶν τοὺς λόγους
+ἐξῃρημένους ἔχει καὶ συνεχεῖς τὰς αἰτίας, ἡ τελευταία καὶ μέχρι γῆς ὑπὸ
+περιουσίας τοῦ γονίμου [162] διὰ τῆς ἄνωθεν παρὰ τῶν ἄστρων καθήκουσα
+φύσις ὁ ζητούμενός ἐστιν Ἀττις. ἴσως δὲ ὑπὲρ οὗ λέγω χρὴ διαλαβεῖν
+σαφέστερον. εἶναί τι λέγομεν ὕλην, ἀλλὰ καὶ ἔνυλον εἶδος. ἀλλὰ τούτων εἰ
+μή τις αἰτία προτέτακται, λανθάνοιμεν ἂν ἑαυτοὺς εἰσάγοντες τὴν
+Ἐπικούρειον δόξαν. ἀρχαῖν γὰρ δυοῖν εἰ μηδέν ἐστι πρεσβύτερον, αὐτόματός
+τις αὐτὰς φορὰ καὶ τύχη συνεκλήρωσεν. ἀλλ᾽ ὁρῶμεν, φησὶ Περιπατητικός [B]
+τις ἀγχίνους ὥσπερ ὁ Ξέναρχος, τούτων αἴτιον ὂν τὸ πέμπτον καὶ κυκλικὸν
+σῶμα. γελοῖος δὲ καὶ Ἀριστοτέλης ὑπὲρ τούτων ζητῶν τε καὶ πολυπραγμονῶν,
+ὁμοίως δὲ καὶ Θεόφραστος· ἠγνόησε γοῦν τὴν ἑαυτοῦ φωνήν. ὥσπερ γὰρ εἰς τὴν
+ἀσώματον οὐσίαν ἐλθὼν καὶ νοητὴν ἔστη μὴ πολυπραγμονῶν τὴν αἰτίαν, ἀλλὰ
+φὰς οὕτω ταῦτα πεφυκέναι· χρῆν δὲ δήπουθεν καὶ ἐπὶ τοῦ πέμπτου σώματος τὸ
+πεφυκέναι ταῦτῃ λαμβάνοντα μηκέτι ζητεῖν τὰς αἰτίας, ἵστασθαι δὲ ἐπὶ αὐτῶν
+καὶ μὴ πρὸς τὸ νοητὸν ἐκπίπτειν ὂν μὲν οὐδὲν [C] φύσει καθ᾽ ἑαυτό, ἔχον δὲ
+ἄλλως κενὴν ὑπόνοιαν. τοιαῦτα γὰρ ἐγὼ μέμνημαι τοῦ Ξενάρχου λέγοντος
+ἀκηκοώς. εἰ μὲν οὖν ὀρθῶς ἢ μὴ ταῦτα ἐκεῖνος ἔφη, τοῖς ἄγαν ἐφείσθω
+Περιπατητικοῖς ὀνυχίζειν, ὅτι δὲ οὐ προσηνῶς ἐμοὶ παντί που δῆλον, ὅπου γε
+καὶ τὰς Ἀριστοτελικὰς ὑποθέσεις ἐνδεεστέρως ἔχειν ὑπολαμβάνω, εἰ μή τις
+αὐτὰς ἐς ταὐτὸ τοῖς Πλάτωνος ἄγοι, [D] μᾶλλον δὲ καὶ ταῦτα ταῖς ἐκ θεῶν
+δεδομέναις προφητείαις.
+
+(I am told that on this same subject of which I am impelled to speak at
+the very season of these sacred rites, Porphyry too has written a
+philosophic treatise. But since I have never met with it I do not know
+whether at any point it may chance to agree with my discourse. But him
+whom I call Gallus or Attis I discern of my own knowledge to be the
+substance of generative and creative Mind which engenders all things down
+to the lowest plane of matter,(806) and comprehends in itself all the
+concepts and causes of the forms that are embodied in matter. For truly
+the forms of all things are not in all things, and in the highest and
+first causes we do not find the forms of the lowest and last, after which
+there is nothing save privation(807) coupled with a dim idea. Now there
+are many substances and very many creative gods, but the nature of the
+third creator,(808) who contains in himself the separate concepts of the
+forms that are embodied in matter and also the connected chain of causes,
+I mean that nature which is last in order, and through its superabundance
+of generative power descends even unto our earth through the upper region
+from the stars,—this is he whom we seek, even Attis. But perhaps I ought
+to distinguish more clearly what I mean. We assert that matter exists and
+also form embodied in matter. But if no cause be assigned prior to these
+two, we should be introducing, unconsciously, the Epicurean doctrine. For
+if there be nothing of higher order than these two principles, then a
+spontaneous motion and chance brought them together. “But,” says some
+acute Peripatetic like Xenarchus, “we see that the cause of these is the
+fifth or cyclic substance. Aristotle is absurd when he investigates and
+discusses these matters, and Theophrastus likewise. At any rate he
+overlooked the implications of a well‐known utterance of his. For just as
+when he came to incorporeal and intelligible substance he stopped short
+and did not inquire into its cause, and merely asserted that this is what
+it is by nature; surely in the case of the fifth substance also he ought
+to have assumed that its nature is to be thus; and he ought not to have
+gone on to search for causes, but should have stopped at these, and not
+fallen back on the intelligible, which has no independent existence by
+itself, and in any case represents a bare supposition.” This is the sort
+of thing that Xenarchus says, as I remember to have heard. Now whether
+what he says is correct or not, let us leave to the extreme Peripatetics
+to refine upon. But that his view is not agreeable to me is, I think,
+clear to everyone. For I hold that the theories of Aristotle himself are
+incomplete unless they are brought into harmony with those of Plato(809);
+or rather we must make these also agree with the oracles that have been
+vouchsafed to us by the gods.)
+
+Ἐκεῖνο δὲ ἴσως ἄξιον πυθέσθαι, πῶς τὸ κυκλικὸν σῶμα δύναται τὰς ἀσωμάτους
+ἔχειν αἰτίας τῶν ἐνύλων εἰδῶν. ὅτι μὲν γὰρ δίχα τούτων ὑποστῆναι τὴν
+γένεσιν οὐκ ἐνδέχεται, πρόδηλόν ἐστί που καὶ σαφές. τοῦ χάριν γάρ ἐστι
+τοσαῦτα τὰ γιγνόμενα; πόθεν δὲ ἄρρεν καὶ θῆλυ; πόθεν δὲ ἡ κατὰ γένος τῶν
+ὄντων ἐν ὡρισμένοις εἴδεσι διαφορά, [163] εἰ μή τινες εἶεν προϋπάρχοντες
+καὶ προϋφεστῶτες(810) λόγοι αἰτίαι τε ἐν παραδείγματος λόγῳ προϋφεστῶσαι;
+πρὸς ἃς εἴπερ ἀμβλυώττομεν, ἔτι καθαιρώμεθα τὰ ὄμματα τῆς ψυχῆς. κάθαρσις
+δὲ ὀρθὴ στραφῆναι πρὸς ἑαυτὸν καὶ κατανοῆσαι, πῶς μὲν ἡ ψυχὴ καὶ ὁ ἔνυλος
+νοῦς ὥσπερ ἐκμαγεῖόν τι τῶν ἐνύλων εἰδῶν καὶ εἰκών ἐστιν. ἓν γὰρ οὐδέν
+ἐστι τῶν σωμάτων ἢ τῶν [B] περὶ τὰ σώματα γινομένων τε καὶ θεωρουμένων
+ἀσωμάτων, οὗ τὴν φαντασίαν ὁ νοῦς οὐ δύναται λαβεῖν ἀσωμάτως, ὅπερ οὔποτ᾽
+ἂν ἐποίησεν, εἰ μή τι ξυγγενὲς εἶχεν αὐτοῖς φύσει. ταῦτά τοι καὶ
+Ἀριστοτέλης τὴν ψυχὴν τόπον εἰδῶν ἔφη, πλὴν οὐκ ἐνεργείᾳ, ἀλλὰ δυνάμει.
+τὴν μὲν οὖν τοιαύτην ψυχὴν καὶ τὴν ἐπεστραμμένην πρὸς τὸ σῶμα δυνάμει
+ταῦτα ἔχειν ἀναγκαῖον· εἰ δέ τις ἄσχετος εἴη καὶ ἀμιγὴς ταύτῃ, τοὺς λόγους
+οὐκέτι δυνάμει, [C] πάντας δὲ ὑπάρχειν ἐνεργείᾳ νομιστέον. λάβωμεν δὲ αὐτὰ
+σαφέστερον διὰ τοῦ παραδείγματος, ᾧ καὶ Πλάτων ἐν τῷ Σοφιστῇ(811) πρὸς
+ἕτερον μὲν λόγον, ἐχρήσατο δ᾽ οὖν ὅμως. τὸ παράδειγμα δὲ οὐκ εἰς ἀπόδειξιν
+φέρω τοῦ λόγου· καὶ γὰρ οὐδὲ ἀποδείξει χρὴ λαβεῖν αὐτόν,(812) ἀλλ᾽ ἐπιβολῇ
+μόνῃ, περὶ γὰρ τῶν πρώτων αἰτιῶν ἐστιν ἢ τῶν γε ὁμοστοίχων τοῖς πρώτοις,
+εἴπερ ἡμῖν ἐστιν, ὥσπερ οὖν ἄξιον νομίζειν, [D] καὶ ὁ Ἄττις θεός. τί δὲ
+καὶ ποῖόν ἐστι τὸ παράδειγμα; φησί(813) που Πλάτων, τῶν περὶ τὴν μίμησιν
+διατριβόντων εἰ μὲν ἐθέλοι τις μιμεῖσθαι, ὥστε καθυφεστάναι τὰ μιμητά,
+ἐργώδη τε εἶναι καὶ χαλεπὴν καὶ νὴ Δία γε τοῦ ἀδυνάτου πλησίον μᾶλλον,
+εὔκολον δὲ καὶ ῥᾳδίαν καὶ σφόδρα δυνατὴν τὴν διὰ τοῦ δοκεῖν τὰ ὄντα
+μιμουμένην. ὅταν οὖν τὸ κάτοπτρον λαβόντες περιφέρωμεν ἐκ πάντων τῶν ὄντων
+ῥᾳδίως ἀπομαξάμενοι, [164] δείκνυμεν ἑκάστου τοὺς τύπους. ἐκ τούτου τοῦ
+παραδείγματος ἐπὶ τὸ εἰρημένον μεταβιβάσωμεν τὸ ὁμοίωμα, ἵν᾽ ᾖ τὸ μὲν
+κάτοπτρον ὁ λεγόμενος ὑπὸ Ἀριστοτέλους δυνάμει τόπος εἰδῶν.
+
+(But this it is perhaps worth while to inquire, how the cyclic
+substance(814) can contain the incorporeal causes of the forms that are
+embodied in matter. For that, apart from these causes, it is not possible
+for generation to take place is, I think, clear and manifest. For why are
+there so many kinds of generated things? Whence arise masculine and
+feminine? Whence the distinguishing characteristics of things according to
+their species in well‐defined types, if there are not pre‐existing and
+pre‐established concepts, and causes which existed beforehand to serve as
+a pattern?(815) And if we discern these causes but dimly, let us still
+further purify the eyes of the soul. And the right kind of purification is
+to turn our gaze inwards and to observe how the soul and embodied Mind are
+a sort of mould(816) and likeness of the forms that are embodied in
+matter. For in the case of the corporeal, or of things that though
+incorporeal come into being and are to be studied in connection with the
+corporeal, there is no single thing whose mental image the mind cannot
+grasp independently of the corporeal. But this it could not have done if
+it did not possess something naturally akin to the incorporeal forms.
+Indeed it is for this reason that Aristotle himself called the soul the
+“place of the forms,”(817) only he said that the forms are there not
+actually but potentially. Now a soul of this sort, that is allied with
+matter, must needs possess these forms potentially only, but a soul that
+should be independent and unmixed in this way we must believe would
+contain all the concepts, not potentially but actually. Let us make this
+clearer by means of the example which Plato himself employed in the
+Sophist, with reference certainly to another theory, but still he did
+employ it. And I bring forward the illustration, not to prove my argument;
+for one must not try to grasp it by demonstration, but only by
+apprehension. For it deals with the first causes, or at least those that
+rank with the first, if indeed, as it is right to believe, we must regard
+Attis also as a god. What then, and of what sort is this illustration?
+Plato says that, if any man whose profession is imitation desire to
+imitate in such a way that the original is exactly reproduced, this method
+of imitation is troublesome and difficult, and, by Zeus, borders on the
+impossible; but pleasant and easy and quite possible is the method which
+only seems to imitate real things. For instance, when we take up a mirror
+and turn it round we easily get an impression of all objects, and show the
+general outline of every single thing. From this example let us go back to
+the analogy I spoke of, and let the mirror stand for what Aristotle calls
+the “place of the forms” potentially.)
+
+Αὐτὰ δὲ χρὴ τὰ εἴδη πρότερον ὑφεστάναι πάντως ἐνεργείᾳ τοῦ δυνάμει. τῆς
+τοίνυν ἐν ἡμῖν ψυχῆς, ὡς καὶ Ἀριστοτέλει δοκεῖ, δυνάμει τῶν ὄντων ἐχούσης
+τὰ εἴδη, ποῦ πρῶτον ἐνεργείᾳ θησόμεθα ταῦτα; πότερον ἐν τοῖς ἐνύλοις; [B]
+ἀλλ᾽ ἔστι γε ταῦτα φανερῶς τὰ τελευταῖα. λείπεται δὴ λοιπὸν ἀύλους αἰτίας
+ζητεῖν ἐνεργείᾳ προτεταγμένας τῶν ἐνύλων, αἷς παρυποστᾶσαν καὶ
+συμπροελθοῦσαν ἡμῶν τὴν ψυχὴν δέχεσθαι μὲν ἐκεῖθεν, ὥσπερ ἐξ ὄντων τινῶν
+τὰ ἔσοπτρα, τοὺς τῶν εἰδῶν ἀναγκαῖον λόγους, ἐνδιδόναι δὲ διὰ τῆς φύσεως
+τῇ τε ὕλῃ καὶ τοῖς ἐνύλοις τουτοισὶ σώμασιν. ὅτι μὲν γὰρ ἡ φύσις ἐστὶ
+δημιουργὸς τῶν σωμάτων ἴσμεν, ὡς ὅλη τις οὖσα τοῦ παντός, ἡ δὲ καθ᾽
+ἕκαστον [C] ἑνὸς ἑκάστου τῶν ἐν μέρει, πρόδηλόν ἐστί που καὶ σαφές, ἀλλ᾽ ἡ
+φύσις ἐνεργείᾳ δίχα φαντασίας ἐν ἡμῖν, ἡ δὲ ὑπὲρ ταύτης ψυχὴ καὶ τὴν
+φαντασίαν προσείληφεν. εἰ τοίνυν ἡ φύσις καὶ ὧν οὐκ ἔχει τὴν φαντασίαν
+ἔχειν ὅμως ὁμολογεῖται τὴν αἰτίαν, ἀνθ᾽ ὅτου πρὸς θεῶν οὐχὶ τοῦτο αὐτὸ
+μᾶλλον ἔτι καὶ πρεσβύτερον τῇ ψυχῇ δώσομεν, ὅπου καὶ φανταστικῶς αὐτὸ
+γιγνώσκομεν ἤδη [D] καὶ λόγῳ καταλαμβάνομεν; εἶτα τίς οὕτως ἐστὶ
+φιλόνεικος, ὡς τῇ φύσει μὲν ὑπάρχειν ὁμολογεῖν τοὺς ἐνύλους λόγους, εἰ καὶ
+μὴ πάντας καὶ κατὰ τὸ αὐτὸ ἐνεργείᾳ, ἀλλὰ δυνάμει γε πάντας, τῇ ψυχῇ δὲ μὴ
+δοῦναι τοῦτο αὐτό; οὐκοῦν εἰ δυνάμει μὲν ἐν τῇ φύσει καὶ οὐκ ἐνεργείᾳ τὰ
+εἴδη, δυνάμει δὲ ἔτι καὶ ἐν τῇ ψυχῇ καθαρώτερον καὶ δικεκριμένως μᾶλλον,
+ὥστε δὴ καὶ καταλαμβάνεσθαι καὶ γινώσκεσθαι, ἐνεργείᾳ δὲ οὐδαμοῦ· πόθεν
+ἀναρτήσομεν τῆς ἀειγενεσίας τὰ πείσματα; ποῦ δὲ ἑδράσομεν [165] τοὺς ὑπὲρ
+τῆς ἀιδιότητος κόσμου λόγους; τὸ γὰρ τοι κυκλικὸν σῶμα ἐξ ὑποκειμένου καὶ
+εἴδους ἐστίν. ἀνάγκη δὴ οὖν, εἰ καὶ μήποτε ἐνεργείᾳ ταῦτα δίχα ἀλλήλων,
+ἀλλὰ ταῖς γε ἐπινοίαις ἐκεῖνα πρῶτα ὑπάρχοντα εἶναί τε καὶ νομίζεσθαι
+πρεσβύτερα. οὐκοῦν ἐπειδὴ δέδοταί τις καὶ τῶν ἐνύλων εἰδῶν αἰτία
+προηγουμένη παντελῶς ἄυλος ὑπὸ τὸν τρίτον δημιουργόν, ὃς ἡμῖν οὐ τούτων
+μόνον ἐστίν, ἀλλὰ καὶ τοῦ φαινομένου καὶ πέμπτου σώματος πατὴρ καὶ
+δεσπότης· [B] ἀποδιελόντες ἐκείνου τὸν Ἄττιν, τὴν ἄχρι τῆς ὕλης
+καταβαίνουσαν αἰτίαν, καὶ θεὸν γόνιμον Ἄττιν εἶναι καὶ Γάλλον
+πεπιστεύκαμεν, ὃν δή φησιν ὁ μῦθος ἀνθῆσαι μὲν ἐκτεθέντα παρὰ Γάλλου
+ποταμοῦ ταῖς δίναις, εἶτα καλὸν φανέντα καὶ μέγαν ἀγαπηθῆναι παρὰ τῆς
+Μητρὸς τῶν θεῶν. τὴν δὲ τά τε ἄλλα πάντα ἐπιτρέψαι αὐτῷ καὶ τὸν ἀστερωτὸν
+περιθεῖναι(818) πῖλον. [C] ἀλλ᾽ εἰ τὴν κορυφὴν σκέπει τοῦ Ἄττιδος ὁ
+φαινόμενος οὐρανὸς οὑτοσί, τὸν Γάλλον ποταμὸν ἄρα μή ποτε χρὴ τὸν γαλαξίαν
+αἰνίττεσθαι(819) κύκλον; ἐνταῦθα γάρ φασι μίγνυσθαι τὸ παθητὸν σῶμα πρὸς
+τὴν ἀπαθῆ τοῦ πέμπτου κυκλοφορίαν. ἄχρι τοι τούτων ἐπέτρεψεν ἡ Μήτηρ τῶν
+θεῶν σκιρτᾶν τε καὶ χορεύειν τῷ καλῷ τούτῳ καὶ ταῖς ἡλιακαῖς ἀκτῖσιν
+ἐμφερεῖ τῷ νοερῷ θεῷ, τῷ Ἄττιδι. ὁ δὲ ἐπειδὴ προïὼν ἦλθεν ἄχρι τῶν
+ἐσχάτων, ὁ μῦθος αὐτὸν εἰς τὸ ἄντρον(820) κατελθεῖν ἔφη καὶ συγγενέσθαι τῇ
+νύμφῃ, [D] τὸ δίυγρον αἰνιττόμενος τῆς ὕλης· καὶ οὐδὲ τὴν ὕλην αὐτὴν νῦν
+ἔφη, τὴν τελευταίαν δὲ αἰτίαν ἀσώματον, ἣ τῆς ὕλης προüφέστηκε.(821)
+λέγεταί τοι καὶ πρὸς Ἡρακλείτου(822)
+
+(Now the forms themselves must certainly subsist actually before they
+subsist potentially. If, therefore, the soul in us, as Aristotle himself
+believed, contains potentially the forms of existing things, where shall
+we place the forms in that previous state of actuality? Shall it be in
+material things? No, for the forms that are in them are evidently the last
+and lowest. Therefore it only remains to search for immaterial causes
+which exist in actuality prior to and of a higher order than the causes
+that are embodied in matter. And our souls must subsist in dependence on
+these and come forth together with them, and so receive from them the
+concepts of the forms, as mirrors show the reflections of things; and then
+with the aid of nature it bestows them on matter and on these material
+bodies of our world. For we know that nature is the creator of bodies,
+universal nature in some sort of the All; while that the individual nature
+of each is the creator of particulars is plainly evident. But nature
+exists in us in actuality without a mental image, whereas the soul, which
+is superior to nature, possesses a mental image besides. If therefore we
+admit that nature contains in herself the cause of things of which she has
+however no mental image, why, in heaven’s name, are we not to assign to
+the soul these same forms, only in a still higher degree, and with
+priority over nature, seeing that it is in the soul that we recognise the
+forms by means of mental images, and comprehend them by means of the
+concept? Who then is so contentious as to admit on the one hand that the
+concepts embodied in matter exist in nature—even though not all and
+equally in actuality, yet all potentially—while on the other hand he
+refuses to recognise that the same is true of the soul? If therefore the
+forms exist in nature potentially, but not actually, and if also they
+exist potentially in the soul,(823) only in a still purer sense and more
+completely separated, so that they can be comprehended and recognised; but
+yet exist in actuality nowhere at all; to what, I ask, shall we hang the
+chain of perpetual generation, and on what shall we base our theories of
+the imperishability of the universe? For the cyclic substance(824) itself
+is composed of matter and form. It must therefore follow that, even though
+in actuality these two, matter and form, are never separate from one
+another, yet for our intelligence the forms must have prior existence and
+be regarded as of a higher order. Accordingly, since for the forms
+embodied in matter a wholly immaterial cause has been assigned, which
+leads these forms under the hand of the third creator(825)—who for us is
+the lord and father not only of these forms but also of the visible fifth
+substance—from that creator we distinguish Attis, the cause which descends
+even unto matter, and we believe that Attis or Gallus is a god of
+generative powers. Of him the myth relates that, after being exposed at
+birth near the eddying stream of the river Gallus, he grew up like a
+flower, and when he had grown to be fair and tall, he was beloved by the
+Mother of the Gods. And she entrusted all things to him, and moreover set
+on his head the starry cap.(826) But if our visible sky covers the crown
+of Attis, must one not interpret the river Gallus as the Milky Way?(827)
+For it is there, they say, that the substance which is subject to change
+mingles with the passionless revolving sphere of the fifth substance. Only
+as far as this did the Mother of the Gods permit this fair intellectual
+god Attis, who resembles the sun’s rays, to leap and dance. But when he
+passed beyond this limit and came even to the lowest region, the myth said
+that he had descended into the cave, and had wedded the nymph. And the
+nymph is to be interpreted as the dampness of matter; though the myth does
+not here mean matter itself, but the lowest immaterial cause which
+subsists prior to matter. Indeed Heracleitus also says:)
+
+
+    ψυχῇσιν θάνατος ὑγρῇσι γενέσθαι·
+
+    (“It is death to souls to become wet.”)
+
+
+τοῦτον οὖν τὸν Γάλλον, τὸν νοερὸν θεόν, τὸν τῶν ἐνύλων καὶ ὑπὸ σελήνην
+εἰδῶν συνοχέα, τῇ προτεταγμένῃ τῆς ὕλης αἰτίᾳ συνιόντα, συνιόντα δὲ οὐχ ὡς
+ἄλλον ἄλλῃ, [166] ἀλλ᾽ οἷον αὐτὸ εἰς ἑαυτὸ(828) λέγομεν(829) ὑποφερόμενον.
+
+(We mean therefore that this Gallus, the intellectual god, the connecting
+link between forms embodied in matter beneath the region of the moon, is
+united with the cause that is set over matter, but not in the sense that
+one sex is united with another, but like an element that is gathered to
+itself.)
+
+Τίς οὖν ἡ Μήτηρ τῶν θεῶν; ἡ τῶν κυβερνώντων τοὺς ἐμφανεῖς νοερῶν καὶ
+δημιουργικῶν θεῶν πηγή, ἡ καὶ τεκοῦσα καὶ συνοικοῦσα τῷ μεγάλῳ Διὶ θεὸς
+ὑποστᾶσα μεγάλη μετὰ τὸν μέγαν καὶ σὺν τῷ μεγάλῳ δημιουργῷ, ἡ πάσης μὲν
+κυρία ζωῆς, πάσης δὲ γενέσεως αἰτία, ἡ ῥᾷστα μὲν ἐπιτελοῦσα τὰ ποιούμενα,
+γεννῶσα δὲ δίχα πάθους καὶ δημιουργοῦσα τὰ ὄντα μετὰ τοῦ πατρός· αὕτη [B]
+καὶ παρθένος ἀμήτωρ καὶ Διὸς σύνθωκος καὶ μήτηρ θεῶν ὄντως οὖσα πάντων.
+τῶν γὰρ νοητῶν ὑπερκοσμίων τε(830) θεῶν δεξαμένη πάντων τὰς(831) αἰτίας ἐν
+ἑαυτῇ πηγὴ τοῖς νοεροῖς ἐγένετο. ταύτην δὴ τὴν θεὸν οὖσαν καὶ πρόνοιαν
+ἔρως μὲν ὑπῆλθεν ἀπαθὴς Ἄττιδος· ἐθελούσια γὰρ αὐτῇ καὶ κατὰ γνώμην ἐστὶν
+οὐ τὰ ἔνυλα μόνον εἴδη, πολὺ δὲ πλέον τὰ τούτων αἴτια. τὴν δὴ τὰ γινόμενα
+καὶ φθειρόμενα σώζουσαν [C] προμήθειαν ἐργᾶν ὁ μῦθος ἔφη τῆς δημιουργικῆς
+τούτων αἰτίας καὶ γονίμου, καὶ κελεύειν μὲν αὐτὴν ἐν τῷ νοητῷ τίκτειν
+μᾶλλον καὶ βούλεσθαι μὲν(832) πρὸς ἑαυτὴν ἐπεστράφθαι καὶ συνοικεῖν,
+ἐπίταγμα δὲ ποιεῖσθαι, μηδενὶ τῶν ἄλλων, ἅμα μὲν τὸ ἑνοειδὲς σωτήριον
+διώκουσαν, ἅμα δὲ φεύγουσαν τὸ πρὸς τὴν ὕλην νεῦσαν· πρὸς ἑαυτήν τε
+βλέπειν ἐκέλευσεν, οὖσαν πηγὴν μὲν τῶν δημιουργικῶν θεῶν, οὐ καθελκομένην
+δὲ εἰς τὴν γένεσιν οὐδὲ θελγομένην· [D] οὕτω γὰρ ἔμελλεν ὁ μέγας Ἄττις καὶ
+κρείττων(833) εἶναι δημιουργός, ἐπείπερ ἐν πᾶσιν ἡ πρὸς τὸ κρεῖττον
+ἐπιστροφὴ μᾶλλόν ἐστι δραστήριος τῆς πρὸς τὸ χεῖρον νεύσεως. ἐπεὶ καὶ τὸ
+πέμπτον σῶμα τούτῳ δημιουργικώτερόν ἐστι τῶν τῇδε καὶ θειότερον, τῷ μᾶλλον
+ἐστράφθαι πρὸς τοὺς θεούς, ἐπεί τοι τὸ σῶμα, κἂν αἰθέρος ᾖ τοῦ
+καθαρωτάτου, ψυχῆς ἀχράντου καὶ καθαρᾶς, ὁποίαν τὴν Ἡρακλέους ὁ δημιουργὸς
+ἐξέπεμψεν, οὐδεὶς ἂν εἰπεῖν κρεῖττον τολμήσειε. [167] τότε μέντοι ἦν τε
+καὶ ἐδόκει μᾶλλον δραστήριος, ἢ ὅτε(834) αὑτὴν ἔδωκεν ἐκείνη σώματι. ἐπεὶ
+καὶ αὐτῷ νῦν Ἡρακλεῖ ὅλῳ πρὸς ὅλον κεχωρηκότι τὸν πατέρα ῥᾴων ἡ τούτων
+ἐπιμέλεια καθέστηκεν ἢ πρότερον ἦν, ὅτε ἐν τοῖς ἀνθρώποις σαρκία φορῶν
+ἐστρέφετο. οὕτως ἐν πᾶσι δραστήριος μᾶλλον ἡ πρὸς τὸ κρεῖττον ἀπόστασις
+τῆς ἐπὶ τὸ χεῖρον στροφῆς. ὁ δὴ βουλόμενος ὁ μῦθος διδάξαι παραινέσαι φησὶ
+τὴν Μητέρα τῶν θεῶν τῷ Ἄττιδι θεραπεύειν αὑτὴν καὶ μήτε ἀποχωρεῖν μήτε
+ἐρᾶν ἄλλης. [B] ὁ δὲ προῆλθεν ἄχρι τῶν ἐσχάτων τῆς ὕλης κατελθών. ἐπεὶ δὲ
+ἐχρῆν παύσασθαί ποτε καὶ στῆναι τὴν ἀπειρίαν, Κορύβας μὲν ὁ μέγας Ἥλιος, ὁ
+σύνθρονος τῇ Μητρὶ καὶ συνδημιουργῶν αὐτῇ τὰ πάντα καὶ συμπρομηθούμενος
+καὶ οὐδὲν πράττων αὐτῆς δίχα, πείθει τὸν λέοντα μηνυτὴν γενέσθαι. τίς δὲ ὁ
+λέων; αἴθωνα δήπουθεν ἀκούομεν αὐτόν, αἰτίαν τοίνυν τὴν προüφεστῶσαν(835)
+τοῦ θερμοῦ καὶ πυρώδους, [C] ἣ πολεμήσειν ἔμελλε τῇ νύμφῃ καὶ ζηλοτυπήσειν
+αὐτὴν τῆς πρὸς τὸν Ἄττιν κοινωνίας· εἴρηται δὲ ἡμῖν τίς ἡ νύμφη· τῇ
+δὲ(836) δημιουργικῇ προμηθείᾳ τῶν ὄντων ὑπουργῆσαί φησιν ὁ μῦθος,(837)
+δηλαδὴ τῇ Μητρὶ τῶν θεῶν· εἶτα φωράσαντα καὶ μηνυτὴν γενόμενον αἴτιον
+γενέσθαι τῷ νεανίσκῳ τῆς ἐκτομὴς. ἡ δὲ ἐκτομὴ τίς; ἐποχὴ τῆς ἀπειρίας·
+ἔστη γὰρ δὴ τὰ τῆς γενέσεως ἐν ὡρισμένοις τοῖς εἴδεσιν ὑπὸ τῆς
+δημιουργικῆς ἐπισχεθέντα προμηθείας, [D] οὐκ ἄνευ τῆς τοῦ Ἄττιδος
+λεγομένης παραφροσύνης, ἣ τὸ μέτριον ἐξισταμένη καὶ ὑπερβαίνουσα καὶ διὰ
+τοῦτο ὥσπερ ἐξασθενοῦσα καὶ οὐκέθ᾽ αὑτῆς εἶναι δυναμένη·(838) ὃ δὴ περὶ
+τὴν τελευταίαν ὑποστῆναι τῶν θεῶν αἰτίαν οὐκ ἄλογον. σκόπει οὖν
+ἀναλλοίωτον κατὰ πᾶσαν ἀλλοίωσιν τὸ πέμπτον θεώμενος σῶμα περὶ τοὺς
+φωτισμοὺς τῆς σελήνης, ἵνα λοιπὸν ὁ συνεχῶς γιγνόμενός τε καὶ ἀπολλύμενος
+κόσμος γειτνιᾷ τῷ πέμπτῳ σώματι. περὶ      168 τοὺς φωτισμοὺς αὐτῆς
+ἀλλοίωσίν τινα καὶ πάθη συμπίπτοντα θεωροῦμεν. οὐκ ἄτοπον οὖν καὶ τὸν
+Ἄττιν τοῦτον ἡμίθεόν τινα εἶναι· βούλεται γὰρ δὴ καὶ ὁ μῦθος τοῦτο· μᾶλλον
+δὲ θεὸν μὲν τῷ παντί· πρόεισί τε γὰρ ἐκ τοῦ τρίτου δημιουργοῦ καὶ
+ἐπανάγεται πάλιν ἐπὶ τὴν Μητέρα τῶν θεῶν μετὰ τὴν ἐκτομήν· ἐπεὶ δὲ ὅλως
+ῥέπειν καὶ(839) νεύειν εἰς τὴν ὕλην δοκεῖ, θεῶν μὲν ἔσχατον, ἔξαρχον δὲ
+[B] τῶν θείων γενῶν ἁπάντων οὐκ ἂν ἁμάρτοι τις αὐτὸν ὑπολαβών. ἡμίθεον δὲ
+διὰ τοῦτο ὁ μῦθός φησι, τὴν πρὸς τοὺς ἀτρέπτους αὐτοῦ θεοὺς ἐνδεικνύμενος
+διαφοράν. δορυφοροῦσι γὰρ αὐτὸν παρὰ τῆς Μητρὸς δοθέντες οἱ Κορύβαντες, αἱ
+τρεῖς ἀρχικαὶ τῶν μετὰ θεοὺς κρεισσόνων γενῶν ὑποστάσεις. ἄρχει δὲ καὶ τῶν
+λεόντων, οἳ τὴν ἔνθερμον οὐσίαν καὶ πυρώδη κατανειμάμενοι μετὰ τοῦ σφῶν
+ἐξάρχου λέοντος αἴτιοι τῷ πυρὶ μὲν πρώτως, διὰ δὲ τῆς ἐνθένδε θερμότητος
+ἐνεργείας τε κινητικῆς αἴτιοι [C] καὶ τοῖς ἄλλοις εἰσὶ σωτηρίας·
+περίκειται δὲ τὸν οὐρανὸν ἀντὶ τιάρας, ἐκεῖθεν ὥσπερ ἐπὶ γῆν ὁρμώμενος.
+
+(Who then is the Mother of the Gods? She is the source of the
+intellectual(840) and creative gods, who in their turn guide the visible
+gods: she is both the mother and the spouse of mighty Zeus; she came into
+being next to and together with the great creator; she is in control of
+every form of life, and the cause of all generation; she easily brings to
+perfection all things that are made; without pain she brings to birth, and
+with the father’s(841) aid creates all things that are; she is the
+motherless maiden,(842) enthroned at the side of Zeus, and in very truth
+is the Mother of all the Gods. For having received into herself the causes
+of all the gods, both intelligible and supra‐mundane, she became the
+source of the intellectual gods. Now this goddess, who is also
+Forethought, was inspired with a passionless love for Attis. For not only
+the forms embodied in matter, but to a still greater degree the causes of
+those forms, voluntarily serve her and obey her will. Accordingly the myth
+relates the following: that she who is the Providence who preserves all
+that is subject to generation and decay, loved their creative and
+generative cause, and commanded that cause to beget offspring rather in
+the intelligible region; and she desired that it should turn towards
+herself and dwell with her, but condemned it to dwell with no other thing.
+For only thus would that creative cause strive towards the uniformity that
+preserves it, and at the same time would avoid that which inclines towards
+matter. And she bade that cause look towards her, who is the source of the
+creative gods, and not be dragged down or allured into generation. For in
+this way was mighty Attis destined to be an even mightier creation, seeing
+that in all things the conversion to what is higher produces more power to
+effect than the inclination to what is lower. And the fifth substance
+itself is more creative and more divine than the elements of our earth,
+for this reason, that it is more nearly connected with the gods. Not that
+anyone, surely, would venture to assert that any substance, even if it be
+composed of the purest aether, is superior to soul undefiled and pure,
+that of Heracles for instance, as it was when the creator sent it to
+earth. For that soul of his both seemed to be and was more effective than
+after it had bestowed itself on a body. Since even Heracles, now that he
+has returned, one and indivisible, to his father one and indivisible, more
+easily controls his own province than formerly when he wore the garment of
+flesh and walked among men. And this shows that in all things the
+conversion to the higher is more effective than the propensity to the
+lower. This is what the myth aims to teach us when it says that the Mother
+of the Gods exhorted Attis not to leave her or to love another. But he
+went further, and descended even to the lowest limits of matter. Since,
+however, it was necessary that his limitless course should cease and halt
+at last, mighty Helios the Corybant,(843) who shares the Mother’s throne
+and with her creates all things, with her has providence for all things,
+and apart from her does nothing, persuaded the Lion(844) to reveal the
+matter. And who is the Lion? Verily we are told that he is flame‐
+coloured.(845) He is, therefore, the cause that subsists prior to the hot
+and fiery, and it was his task to contend against the nymph and to be
+jealous of her union with Attis. (And who the nymph is, I have said.) And
+the myth says that the Lion serves the creative Providence of the world,
+which evidently means the Mother of the Gods. Then it says that by
+detecting and revealing the truth, he caused the youth’s castration. What
+is the meaning of this castration? It is the checking of the unlimited.
+For now was generation confined within definite forms checked by creative
+Providence. And this would not have happened without the so‐called madness
+of Attis, which overstepped and transgressed due measure, and thereby made
+him become weak so that he had no control over himself. And it is not
+surprising that this should come to pass, when we have to do with the
+cause that ranks lowest among the gods. For consider the fifth substance,
+which is subject to no change of any sort, in the region of the light of
+the moon: I mean where our world of continuous generation and decay
+borders on the fifth substance. We perceive that in the region of her
+light it seems to undergo certain alterations and to be affected by
+external influences. Therefore it is not contradictory to suppose that our
+Attis also is a sort of demigod—for that is actually the meaning of the
+myth—or rather for the universe he is wholly god, for he proceeds from the
+third creator, and after his castration is led upwards again to the Mother
+of the Gods. But though he seems to lean and incline towards matter, one
+would not be mistaken in supposing that, though he is the lowest in order
+of the gods, nevertheless he is the leader of all the tribes of divine
+beings. But the myth calls him a demigod to indicate the difference
+between him and the unchanging gods. He is attended by the Corybants who
+are assigned to him by the Mother; they are the three leading
+personalities of the higher races(846) that are next in order to the gods.
+Also Attis rules over the lions, who together with the Lion, who is their
+leader, have chosen for themselves hot and fiery substance, and so are,
+first and foremost, the cause of fire. And through the heat derived from
+fire they are the causes of motive force and of preservation for all other
+things that exist. And Attis encircles the heavens like a tiara, and
+thence sets out as though to descend to earth.)
+
+Οὗτος ὁ μέγας ἡμῖν θεὸς Ἄττις ἐστίν· αὗται τοῦ βασιλέως Ἄττιδος αἱ
+θρηνούμεναι τέως φυγαὶ καὶ κρύψεις καὶ ἀφανισμοὶ καὶ αἱ δύσεις αἱ κατὰ τὸ
+ἄντρον. τεκμήρια δὲ ἔστω μοι τούτου ὁ χρόνος, ἐν ᾧ γίνεται. τέμνεσθαι γάρ
+φασι τὸ ἱερὸν δένδρον καθ᾽ ἣν ἡμέραν ὁ ἥλιος ἐπὶ τὸ ἄκρον τῆς ἰσημερινῆς
+ἁψῖδος ἔρχεται· εἶθ᾽ ἑξῆς περισαλπισμὸς παραλαμβάνεται· [D] τῇ τρίτῃ δὲ
+τέμνεται τὸ ἱερὸν καὶ ἀπόρρητον θέρος τοῦ θεοῦ Γάλλου· ἐπὶ τούτοις Ἱλάρια,
+φασί, καὶ ἑορταί. ὅτι μὲν οὖν στάσις ἐστὶ τῆς ἀπειρίας ἡ θρυλουμένη παρὰ
+τοῖς πολλοῖς ἐκτομή, πρόδηλον ἐξ ὧν ἡνίκα ὁ μέγας Ἥλιος τοῦ ἰσημερινοῦ
+ψαύσας κύκλου, ἵνα τὸ μάλιστα ὡρισμένον ἐστί·(847) τὸ μὲν γὰρ ἴσον
+ὡρισμένον ἐστί, τὸ δὲ ἄνισον ἄπειρόν τε καὶ ἀδιεξίτητον· κατὰ τὸν λόγον
+αὐτίκα τὸ δένδρον τέμνεται· [169] εἶθ᾽ ἑξῆς γίνεται τὰ λοιπά, τὰ μὲν διὰ
+τοὺς μυστικοὺς καὶ κρυφίους θεσμούς, τὰ δὲ καὶ διὰ(848) ῥηθῆναι πᾶσι
+δυναμένους. ἡ δὲ ἐκτομὴ τοῦ δένδρου, τοῦτο δὲ τῇ μὲν ἱστορίᾳ προσήκει τῇ
+περὶ τὸν Γάλλον, οὐδὲν δὲ τοῖς μυστηρίοις, οἷς παραλαμβάνεται, διδασκόντων
+ἡμᾶς οἶμαι τῶν θεῶν συμβολικῶς, ὅτι χρὴ τὸ κάλλιστον ἐκ γῆς δρεψαμένους,
+ἀρετὴν μετὰ εὐσεβείας, ἀπενεγκεῖν τῇ θεῷ, σύμβολον τῆς ἐνταῦθα χρηστῆς
+πολιτείας ἐσόμενον. τὸ γάρ τοι δένδρον ἐκ [B] γῆς μὲν φύεται, σπεύδει δὲ
+ὥσπερ εἰς τὸν αἰθέρα καὶ ἰδεῖν τέ ἐστι καλὸν καὶ σκιὰν παρασχεῖν ἐν
+πνίγει, ἤδη δὲ καὶ καρπὸν ἐξ ἑαυτοῦ προβαλεῖν καὶ χαρίσασθαι· οὗτως αὐτῷ
+πολύ τί γε τοῦ γονίμου περίεστιν. ἡμῖν οὖν ὁ θεσμὸς παρακελεύεται, τοῖς
+φύσει μὲν οὐρανίοις, εἰς γῆν δὲ ἐνεχθεῖσιν, ἀρετὴν μετὰ εὐσεβείας ἀπὸ τῆς
+ἐν τῇ γῇ πολιτείας ἀμησαμένους παρὰ τὴν προγονικὴν [C] καὶ ζωογόνον
+σπεύδειν θεόν.
+
+(This, then, is our mighty god Attis. This explains his once lamented
+flight and concealment and disappearance and descent into the cave. In
+proof of this let me cite the time of year at which it happens. For we are
+told that the sacred tree(849) is felled on the day when the sun reaches
+the height of the equinox.(850) Thereupon the trumpets are sounded.(851)
+And on the third day the sacred and unspeakable member of the god Gallus
+is severed.(852) Next comes, they say, the Hilaria(853) and the festival.
+And that this castration, so much discussed by the crowd, is really the
+halting of his unlimited course, is evident from what happens directly
+mighty Helios touches the cycle of the equinox, where the bounds are most
+clearly defined. (For the even is bounded, but the uneven is without
+bounds, and there is no way through or out of it.) At that time then,
+precisely, according to the account we have, the sacred tree is felled.
+Thereupon, in their proper order, all the other ceremonies take place.
+Some of them are celebrated with the secret ritual of the Mysteries, but
+others by a ritual that can be told to all. For instance, the cutting of
+the tree belongs to the story of Gallus and not to the Mysteries at all,
+but it has been taken over by them, I think because the gods wished to
+teach us, in symbolic fashion, that we must pluck the fairest fruits from
+the earth, namely, virtue and piety, and offer them to the goddess to be
+the symbol of our well‐ordered constitution here on earth. For the tree
+grows from the soil, but it strives upwards as though to reach the upper
+air, and it is fair to behold and gives us shade in the heat, and casts
+before us and bestows on us its fruits as a boon; such is its
+superabundance of generative life. Accordingly the ritual enjoins on us,
+who by nature belong to the heavens but have fallen to earth, to reap the
+harvest of our constitution here on earth, namely, virtue and piety, and
+then strive upwards to the goddess of our forefathers, to her who is the
+principle of all life.)
+
+Εὐθὺς οὖν ἡ σάλπιγξ μετὰ τὴν ἐκτομὴν ἐνδίδωσι τὸ ἀνακλητικὸν τῷ Ἄττιδι καὶ
+τοῖς ὅσοι ποτὲ οὐρανόθεν ἔπτημεν εἰς τὴν γῆν καὶ ἐπέσομεν. μετὰ δὴ τὸ
+σύμβολον τοῦτο, ὅτε ὁ βασιλεὺς Ἄττις ἵστησι τὴν ἀπειρίαν διὰ τῆς ἐκτομῆς,
+ἡμῖν οἱ θεοὶ κελεύουσιν ἐκτέμνειν καὶ αὐτοῖς τὴν ἐν ἡμῖν αὐτοῖς ἀπειρίαν
+καὶ μιμεῖσθαι τοὺς ἡγεμόνας,(854) ἐπὶ δὲ τὸ ὡρισμένον καὶ ἑνοειδὲς καί,
+εἴπερ οἷόν τέ ἐστιν, [D] αὐτὸ τὸ ἓν ἀνατρέχειν· οὗπερ γενομένου πάντως
+ἕπεσθαι χρὴ τὰ Ἱλάρια. τί γὰρ εὐθυμότερον, τί δὲ ἱλαρώτερον γένοιτο ἂν
+ψυχῆς ἀπειρίαν μὲν καὶ γένεσιν καὶ τὸν ἐν αὐτῇ κλύδωνα διαφυγούσης, ἐπὶ δὲ
+τοὺς θεοὺς αὐτοὺς ἀναχθείσης; ὧν ἕνα καὶ τὸν Ἄττιν ὄντα περιεῖδεν οὐδαμῶς
+ἡ τῶν θεῶν Μήτηρ βαδίζοντα πρόσω πλέον ἢ χρῆν, πρὸς ἑαυτὴν δὲ ἐπέστρεψε,
+στῆσαι τὴν ἀπειρίαν προστάξασα.
+
+(Therefore, immediately after the castration, the trumpet sounds the
+recall for Attis and for all of us who once flew down from heaven and fell
+to earth. And after this signal, when King Attis stays his limitless
+course by his castration, the god bids us also root out the unlimited in
+ourselves and imitate the gods our leaders and hasten back to the defined
+and uniform, and, if it be possible, to the One itself. After this, the
+Hilaria must by all means follow. For what could be more blessed, what
+more joyful than a soul which has escaped from limitlessness and
+generation and inward storm, and has been translated up to the very gods?
+And Attis himself was such a one, and the Mother of the Gods by no means
+allowed him to advance unregarded further than was permitted: nay, she
+made him turn towards herself, and commanded him to set a limit to his
+limitless course.)
+
+Καὶ μή τις ὑπολάβῃ με λέγειν, ὡς ταῦτα ἐπράχθη ποτέ καὶ γέγονεν, [170]
+ὥσπερ οὐκ εἰδότων τῶν θεῶν αὐτῶν, ὅ, τι ποιήσουσιν, ἢ τὰ σφῶν αὐτῶν
+ἁμαρτήματα διορθουμένων. ἀλλὰ οἱ παλαιοὶ τῶν ὄντων ἀεὶ τὰς αἰτίας, ἤτοι
+τῶν θεῶν ὑφηγουμένων ἢ κατὰ σφᾶς αὐτοὺς διερευνώμενοι, βέλτιον δὲ ἴσως
+εἰπεῖν ζητοῦντες ὑφ᾽ ἡγεμόσι τοῖς θεοῖς, ἔπειτα εὑρόντες ἐσκέπασαν
+αὐτὰς(855) μύθοις παραδόξοις, ἵνα διὰ τοῦ παραδόξου καὶ ἀπεμφαίνοντος τὸ
+πλάσμα φωραθὲν ἐπὶ τὴν ζήτησιν ἡμᾶς τῆς [B] ἀληθείας προτρέψῃ, τοῖς μὲν
+ἰδιώταις ἀρκούσης οἶμαι τῆς ἀλόγου καὶ διὰ τῶν συμβόλων μόνων ὠφελείας,
+τοῖς δὲ περιττοῖς κατὰ τὴν φρόνησιν οὕτως μόνως ἐσομένης ὠφελίμου τῆς περὶ
+θεῶν ἀληθείας, εἴ τις ἐξετάζων αὐτὴν ὑφ᾽ ἡγεμόσι τοῖς θεοῖς εὕροι καὶ
+λάβοι, διὰ μὲν τῶν αἰνιγμάτων ὑπομνησθείς, ὅτι χρή τι περὶ αὐτῶν ζητεῖν,
+ἐς τέλος δὲ καὶ ὥσπερ κορυφὴν τοῦ πράγματος διὰ τῆς σκέψεως εὑρὼν
+πορευθείη, [C] οὐκ αἰδοῖ καὶ πίστει μᾶλλον ἀλλοτρίας δόξης ἢ τῆς σφετέρᾳ
+κατὰ νοῦν ἐνεργείᾳ.
+
+(But let no one suppose my meaning to be that this was ever done or
+happened in a way that implies that the gods themselves are ignorant of
+what they intend to do, or that they have to correct their own errors. But
+our ancestors in every case tried to trace the original meanings of
+things, whether with the guidance of the gods or independently—though
+perhaps it would be better to say that they sought for them under the
+leadership of the gods—then when they had discovered those meanings they
+clothed them in paradoxical myths. This was in order that, by means of the
+paradox and the incongruity, the fiction might be detected and we might be
+induced to search out the truth. Now I think ordinary men derive benefit
+enough from the irrational myth which instructs them through symbols
+alone. But those who are more highly endowed with wisdom will find the
+truth about the gods helpful; though only on condition that such a man
+examine and discover and comprehend it under the leadership of the gods,
+and if by such riddles as these he is reminded that he must search out
+their meaning, and so attains to the goal and summit of his quest(856)
+through his own researches; he must not be modest and put faith in the
+opinions of others rather than in his own mental powers.)
+
+Τί οὖν εἶναί φαμεν, ὡς ἐν κεφαλαίῳ; κατανοήσαντες ἄχρι τοῦ πέμπτου σώματος
+οὐ τὸ νοητὸν μόνον, ἀλλὰ καὶ τὰ φαινόμενα ταῦτα σώματα τῆς ἀπαθοῦς ὄντα
+καὶ θείας μερίδος, ἄχρι τούτου θεοὺς ἐνόμισαν ἀκραιφνεῖς εἶναι· τῇ γονίμῳ
+δὲ τῶν θεῶν οὐσίᾳ τῶν τῇδε παρυποστάντων, ἐξ ἀιδίου συμπροελθούσης τῆς
+ὕλης τοῖς θεοῖς, [D] παρ᾽ αὐτῶν δὲ καὶ δι᾽ αὐτῶν διὰ τὸ ὑπέρπληρες αὐτῶν
+τῆς γονίμου καὶ δημιουργικῆς αἰτίας ἡ των ὄντων προμήθεια συνουσιωμένη
+τοῖς θεοῖς ἐξ ἀιδίου, καὶ σύνθωκος μὲν οὖσα τῷ βασιλεῖ Διί, πηγὴ δὲ τῶν
+νοερῶν θεῶν, καὶ τὸ δοκοῦν ἄζωον καὶ ἄγονον καὶ σκύβαλον καὶ τῶν ὄντων,
+οἷον ἂν εἴποι τις, ἀποκάθαρμα καὶ τρύγα καὶ ὑποσταθμὴν διὰ τῆς τελευταίας
+αἰτίας(857) τῶν θεῶν, εἰς ἣν αἱ πάντων οὐσίαι τῶν θεῶν ἀποτελευτῶσιν,
+ἐκόσμησέ τε καὶ διωρθώσατο καὶ πρὸς τὸ κρεῖττον μετέστησεν.
+
+(What shall I say now by way of summary? Because men observed that, as far
+as the fifth substance, not only the intelligible world but also the
+visible bodies of our world must be classed as unaffected by externals and
+divine, they believed that, as far as the fifth substance, the gods are
+uncompounded. And when by means of that generative substance the visible
+gods came into being, and, from everlasting, matter was produced along
+with those gods, from them and through their agency, by reason of the
+superabundance in them of the generative and creative principle; then the
+Providence of the world, she who from everlasting is of the same essential
+nature as the gods, she who is enthroned by the side of King Zeus, and
+moreover is the source of the intellectual gods, set in order and
+corrected and changed for the better all that seemed lifeless and barren,
+the refuse and so to speak offscourings of things, their dregs and
+sediment: and this she did by means of the last cause(858) derived from
+the gods, in which the substances of all the gods come to an end.)
+
+[171] Ὁ γὰρ Ἄττις οὗτος ἔχων τὴν κατάστικτον τοῖς ἄστροις τιάραν εὔδηλον
+ὅτι τὰς πάντων τῶν θεῶν εἰς τὸν ἐμφανῆ κόσμον ὁρωμένας λήξεις ἀρχὰς
+ἐποιήσατο τῆς ἑαυτοῦ βασιλείας· ἐπ᾽ αὐτῷ τὸ μὲν ἀκραιφνὲς καὶ καθαρὸν ῾ἦν
+ἄχρι γαλαξίου· περὶ τοῦτον δὲ ἤδη τὸν τόπον μιγνυμένου πρὸς τὸ ἀπαθὲς τοῦ
+παθητοῦ καὶ τῆς ὕλης παρυφισταμένης ἐκεῖθεν, ἡ πρὸς ταύτην κοινωνία
+κατάβασίς ἐστιν εἰς τὸ ἄντρον, [B] οὐκ ἀκουσίως μὲν γενομένη τοῖς θεοῖς
+καὶ τῇ τούτων Μητρί, λεγομένη δὲ ἀκουσίως γενέσθαι. φύσει γὰρ ἐν κρείττονι
+τοὺς θεοὺς ὄντας οὐκ ἐκεῖθεν ἐπὶ τάδε καθέλκειν ἐθέλει τὰ βελτίω, ἀλλὰ διὰ
+τῆς τῶν κρειττόνων συγκαταβάσεως καὶ ταῦτα ἀνάγειν ἐπὶ τὴν ἀμείνονα καὶ
+θεοφιλεστέραν λῆξιν. οὕτω τοι καὶ τὸν Ἄττιν οὐ κατεχθραίνουσα μετὰ τὴν
+ἐκτομὴν ἡ Μήτηρ λέγεται, ἀλλὰ ἀγανακτεῖ μὲν οὐκέτι, ἀγανακτοῦσα δὲ λέγεται
+διὰ τὴν συγκατάβασιν, ὅτι κρείττων ὢν [C] καὶ θεὸς ἔδωκεν ἑαυτὸν τῷ
+καταδεεστέρῳ· στήσαντα δὲ αὐτὸν τῆς ἀπειρίας τὴν πρόοδον καὶ τὸ ἀκόσμητον
+τοῦτο κοσμήσαντα διὰ τῆς πρὸς τὸν ἰσημερινὸν κύκλον συμπαθείας, ἵνα ὁ
+μέγας Ἥλιος τῆς ὡρισμένης κινήσεως τὸ τελειότατον κυβερνᾷ μέτρον, ἐπανάγει
+πρὸς ἑαυτὴν ἡ θεὸς ἀσμένως, μᾶλλον δὲ ἔχει παρ᾽ ἑαυτῇ. καὶ οὐδέποτε
+γέγονεν, ὅτε μὴ ταῦτα τοῦτον εἶχε τὸν τρόπον, ὅνπερ νῦν ἔχει, ἀλλ᾽ ἀεὶ μὲν
+Ἄττις ἐστὶν ὑπουργὸς τῇ Μητρὶ [D] καὶ ἡνίοχος, ἀεὶ δὲ ὀργᾷ εἰς τὴν
+γένεσιν, ἀεὶ δὲ ἀποτέμνεται τὴν ἀπειρίαν διὰ τῆς ὡρισμένης τῶν εἰδῶν
+αἰτίας. ἐπαναγόμενος δὲ ὥσπερ ἐκ γῆς τῶν ἀρχαίων αὖθις λέγεται δυναστεύειν
+σκήπτρων, ἐκπεσὼν μὲν αὐτῶν οὐδαμῶς οὐδὲ ἐκπίπτων, ἐκπεσεῖν δὲ αὐτῶν
+λεγόμενος διὰ τὴν πρὸς τὸ παθητὸν σύμμιξιν.
+
+(For it is evident that Attis of whom I speak, who wears the tiara set
+with stars, took for the foundation of his own dominion the functions of
+every god as we see them applied to the visible world. And in his case all
+is undefiled and pure as far as the Milky Way. But, at this very point,
+that which is troubled by passion begins to mingle with the passionless,
+and from that union matter begins to subsist. And so the association of
+Attis with matter is the descent into the cave, nor did this take place
+against the will of the gods and the Mother of the Gods, though the myth
+says that it was against their will. For by their nature the gods dwell in
+a higher world, and the higher powers do not desire to drag them hence
+down to our world: rather through the condescension of the higher they
+desire to lead the things of our earth upwards to a higher plane more
+favoured by the gods. And in fact the myth does not say that the Mother of
+the Gods was hostile to Attis after his castration: but it says that
+though she is no longer angry, she was angry at the time on account of his
+condescension, in that he who was a higher being and a god had given
+himself to that which was inferior. But when, after staying his limitless
+progress, he has set in order the chaos of our world through his sympathy
+with the cycle of the equinox, where mighty Helios controls the most
+perfect symmetry of his motion within due limits, then the goddess gladly
+leads him upwards to herself, or rather keeps him by her side. And never
+did this happen save in the manner that it happens now; but forever is
+Attis the servant and charioteer of the Mother; forever he yearns
+passionately towards generation; and forever he cuts short his unlimited
+course through the cause whose limits are fixed, even the cause of the
+forms. In like manner the myth says that he is led upwards as though from
+our earth, and again resumes his ancient sceptre and dominion: not that he
+ever lost it, or ever loses it now, but the myth says that he lost it on
+account of his union with that which is subject to passion and change.)
+
+Ἀλλ᾽ ἐκεῖνο ἴσως ἄξιον προσαπορῆσαι· διττῆς γὰρ οὔσης τῆς ἰσημερίας, [172]
+οὐ τὴν ἐν ταῖς χηλαῖς, τὴν δὲ ἐν τῷ κριῷ προτιμῶσι. τίς οὖν αἰτία τούτου,
+φανερὸν δήπουθεν. ἐπειδὴ γὰρ ἡμῖν ὁ ἥλιος ἄρχεται τότε πλησιάζειν ἀπὸ τῆς
+ἰσημερίας, αὐξομένης οἶμαι τῆς ἡμέρας, ἔδοξεν οὗτος ὁ καιρὸς ἁρμοδιώτερος.
+ἔξω γὰρ τῆς αἰτίας, ἥ φησι τοῖς θεοῖς εἶναι τὸ φῶς σύνδρομον, ἔχειν
+οἰκείως πιστευτέον τοῖς ἀφεθῆναι τῆς γενέσεως σπεύδουσι τὰς ἀναγωγοὺς
+ἀκτῖνας ἡλίου. [B] σκόπει δὲ ἐναργῶς· ἕλκει μὲν ἀπὸ τῆς γῆς πάντα καὶ
+προκαλεῖται(859) καὶ βλαστάνειν ποιεῖ τῇ ζωπυρίδι καὶ θαυμαστῇ θέρμῃ,
+διακρίνων οἶμαι πρὸς ἄκραν λεπτότητα τὰ σώματα, καὶ τὰ φύσει φερόμενα κάτω
+κουφίζει. τὰ δὴ τοιαῦτα τῶν ἀφανῶν αὐτοῦ δυνάμεων ποιητέον τεκμήρια. ὁ γὰρ
+ἐν τοῖς σώμασι διὰ τῆς σωματοειδοῦς θέρμης οὕτω τοῦτο ἀπεργαζόμενος πῶς οὐ
+διὰ τῆς ἀφανοῦς καὶ ἀσωμάτου πάντη καὶ θείας καὶ καθαρᾶς ἐν ταῖς ἀκτῖσιν
+ἱδρυμένης οὐσίας ἕλξει καὶ ἀνάξει τὰς εὐτυχεῖς ψυχάς; [C] οὐκοῦν ἐπειδὴ
+πέφηνεν οἰκεῖον μὲν τοῖς θεοῖς τὸ φῶς τοῦτο καὶ τοῖς ἀναχθῆναι σπεύδουσιν,
+αὔξεται δὲ ἐν τῷ παρ᾽ ἡμῖν κόσμῳ τὸ τοιοῦτον, ὥστε εἶναι τὴν ἡμέραν μείζω
+τῆς νυκτός, Ἡλίου τοῦ βασιλέως ἐπιπορεύεσθαι τὸν κριὸν ἀρξαμένου·
+δέδεικται δὴ καὶ(860) ἀναγωγὸν φύσει τὸ τῶν ἀκτίνων τοῦ θεοῦ διά τε τῆς
+φανερᾶς ἐνεργείας καὶ τῆς ἀφανοῦς, ὑφ᾽ ἧς παμπληθεῖς ἀνήχθησαν ψυχαὶ [D]
+τῶν αἰσθήσεων ἀκολουθήσασαι τῇ φανοτάτῃ καὶ μάλιστα ἡλιοειδεῖ. τὴν γὰρ
+τοιαύτην τῶν ὀμμάτων αἴσθησιν οὐκ ἀγαπητὴν μόνον οὐδὲ χρήσιμον εἰς τὸν
+βίον, ἀλλὰ καὶ πρὸς σοφίαν ὁδηγὸν ὁ δαιμόνιος ἀνύμνησε Πλάτων.(861) εἰ δὲ
+καὶ τῆς ἀρρήτου μυσταγωγίας ἁψαίμην, ἢν ὁ Χαλδαῖος περὶ τὸν ἑπτάκτινα θεὸν
+ἐβάκχευσεν, ἀνάγων δι᾽ αὐτοῦ τὰς ψυχάς, ἄγνωστα ἐρῶ, καὶ μάλα γε ἄγνωστα
+τῷ συρφετῷ, [173] θεουργοῖς δὲ τοῖς μακαρίοις γνώριμα· διόπερ αὐτὰ σιωπήσω
+τανῦν.
+
+(But perhaps it is worth while to raise the following question also. There
+are two equinoxes, but men pay more honour to the equinox in the sign of
+Capricorn than to that in the sign of Cancer.(862) Surely the reason for
+this is evident. Since the sun begins to approach us immediately after the
+spring equinox,—for I need not say that then the days begin to
+lengthen,—this seemed the more agreeable season. For apart from the
+explanation which says that light accompanies the gods, we must believe
+that the uplifting rays(863) of the sun are nearly akin to those who yearn
+to be set free from generation. Consider it clearly: the sun, by his
+vivifying and marvellous heat, draws up all things from the earth and
+calls them forth and makes them grow; and he separates, I think, all
+corporeal things to the utmost degree of tenuity, and makes things weigh
+light that naturally have a tendency to sink. We ought then to make these
+visible things proofs of his unseen powers. For if among corporeal things
+he can bring this about through his material heat, how should he not draw
+and lead upwards the souls of the blessed by the agency of the invisible,
+wholly immaterial, divine and pure substance which resides in his rays? We
+have seen then that this light is nearly akin to the god, and to those who
+yearn to mount upwards, and moreover, that this light increases in our
+world, so that when Helios begins to enter the sign of Capricorn the day
+becomes longer than the night. It has also been demonstrated that the
+god’s rays are by nature uplifting; and this is due to his energy, both
+visible and invisible, by which very many souls have been lifted up out of
+the region of the senses, because they were guided by that sense which is
+clearest of all and most nearly like the sun. For when with our eyes we
+perceive the sun’s light, not only is it welcome and useful for our lives,
+but also, as the divine Plato said when he sang its praises, it is our
+guide to wisdom. And if I should also touch on the secret teaching of the
+Mysteries in which the Chaldean,(864) divinely frenzied, celebrated the
+God of the Seven Rays, that god through whom he lifts up the souls of men,
+I should be saying what is unintelligible, yea wholly unintelligible to
+the common herd, but familiar to the happy theurgists.(865) And so I will
+for the present be silent on that subject.)
+
+Ὅπερ δὲ ἔλεγον, ὅτι καὶ τὸν καιρὸν οὐκ ἀλόγως ὑποληπτέον, ἀλλ᾽ ὡς ἔνι
+μάλιστα μετὰ εἰκότος καὶ ἀληθοῦς λόγου παρὰ τῶν παλαιῶν τῷ θεσμῷ
+προστεθεῖσθαι, σημεῖον δὴ(866) τούτου, ὅτι τὸν ἰσημερινὸν κύκλον ἡ θεὸς
+αὐτὴ(867) κατενείματο. τελεῖται γὰρ περὶ τὸν ζυγὸν Δηοῖ καὶ Κόρῃ τὰ σεμνὰ
+καὶ ἀπόρρητα μυστήρια. [B] καὶ τοῦτο εἰκότως γίνεται. χρὴ γὰρ καὶ ἀπιόντι
+τῷ θεῷ τελεσθῆναι πάλιν, ἵνα μηδὲν ὑπὸ τῆς ἀθέου καὶ σκοτεινῆς δυσχερὲς
+πάθωμεν ἐπικρατούσης δυνάμεως. δὶς γοῦν Ἀθηναῖοι τῇ Δηοῖ τελοῦσι τὰ
+μυστήρια, ἐν αὐτῷ μὲν τῷ κριῷ τὰ μικρὰ, φασί, μυστήρια, τὰ μεγάλα δὲ περὶ
+τὰς χηλὰς ὄντος ἡλίου, δι᾽ ἃς ἔναγχος ἔφην αἰτίας. μεγάλα δὲ ὠνομάσθαι καὶ
+μικρὰ νομίζω καὶ ἄλλων ἕνεκα, μάλιστα δέ, ὡς εἰκός, τούτου ἀποχωροῦντος
+τοῦ θεοῦ μᾶλλον ἤπερ προσιόντος· [C] διόπερ ἐν τούτοις ὅσον εἰς ὑπόμνησιν
+μόνον. ἅτε δὴ καὶ παρόντος τοῦ σωτῆρος καὶ ἀναγωγοῦ θεοῦ, τὰ προτέλεια
+κατεβάλλοντο τῆς τελετῆς· εἶτα μικρὸν ὕστερον ἁγνεῖαι συνεχεῖς καὶ τῶν
+ἱερέων(868) ἁγιστεῖαι. ἀπιόντος δὲ λοιπὸν τοῦ θεοῦ πρὸς τὴν ἀντίχθονα
+ζώνην, καὶ φυλακῆς ἕνεκα καὶ σωτηρίας αὐτὸ τὸ κεφάλαιον ἐπιτελεῖται τῶν
+μυστηρίων. ὅρα δέ· ὥσπερ ἐνταῦθα τὸ τῆς γενέσεως αἴτιον ἀποτέμνεται, οὕτω
+δὲ καὶ παρὰ Ἀθηναίοις οἱ τῶν ἀρρήτων ἁπτόμενοι παναγεῖς εἰσι, [D] καὶ ὁ
+τούτων ἐξάρχων ἱεροφάντης ἀπέστραπται πᾶσαν τὴν γένεσιν, ὡς οὐ μετὸν αὐτῷ
+τῆς ἐπ᾽ ἄπειρον προόδου, τῆς ὡρισμένης δὲ καὶ ἀεὶ μενούσης καὶ ἐν τῷ ἑνὶ
+συνεχομένης οὐσίας ἀκηράτου τε καὶ καθαρᾶς. ὑπὲρ μὲν δὴ τούτων ἀπόχρη
+τοσαῦτα.
+
+(I was saying that we ought not to suppose that the ancients appointed the
+season of the rites irrationally, but rather as far as possible with
+plausible and true grounds of reason; and indeed a proof of this is that
+the goddess herself chose as her province the cycle of the equinox. For
+the most holy and secret Mysteries of Deo and the Maiden(869) are
+celebrated when the sun is in the sign of Libra, and this is quite
+natural. For when the gods depart we must consecrate ourselves afresh, so
+that we may suffer no harm from the godless power of darkness that now
+begins to get the upper hand. At any rate the Athenians celebrate the
+Mysteries of Deo twice in the year, and the Lesser Mysteries as they call
+them in the sign of Capricorn, and the Great Mysteries when the sun is in
+the sign of Cancer, and this for the reason that I have just mentioned.
+And I think that these Mysteries are called Great and Lesser for several
+reasons, but especially, as is natural, they are called great when the god
+departs rather than when he approaches; and so the Lesser are celebrated
+only by way of reminder.(870) I mean that when the saving and uplifting
+god approaches, the preliminary rites of the Mysteries take place. Then a
+little later follow the rites of purification, one after another, and the
+consecration of the priests. Then when the god departs to the antipodes,
+the most important ceremonies of the Mysteries are performed, for our
+protection and salvation. And observe the following: As in the festival of
+the Mother the instrument of generation is severed, so too with the
+Athenians, those who take part in the secret rites are wholly chaste and
+their leader the hierophant forswears generation; because he must not have
+aught to do with the progress to the unlimited, but only with the
+substance whose bounds are fixed, so that it abides for ever and is
+contained in the One, stainless and pure. On this subject I have said
+enough.)
+
+Λείπεται δὴ λοιπόν, ὡς εἰκός, ὑπέρ τε τῆς ἁγιστείας αὐτῆς καὶ τῆς ἁγνείας
+διεξελθεῖν, ἵνα καὶ ἐντεῦθεν λάβωμεν [174] εἰς τὴν ὑπόθεσιν εἴ τι
+συμβάλλεται. γελοῖον δὲ αὐτίκα τοῖς πᾶσιν ἐκεῖνο φαίνεται· κρεῶν μὲν
+ἅπτεσθαι δίδωσιν ὁ ἱερὸς νόμος, ἀπαγορεύει δὲ τῶν σπερμάτων. οὐκ ἄψυχα μὲν
+ἐκεῖνα, ταῦτα δὲ ἔμψυχα; οὐ καθαρὰ μὲν ἐκεῖνα, ταῦτα δὲ αἵματος καὶ πολλῶν
+ἄλλων οὐκ εὐχερῶν ὄψει τε καὶ ἀκοῇ πεπληρωμένα; οὐ, τὸ μέγιστον, ἐκείνοις
+μὲν πρόσεστι τὸ μηδένα ἐκ τῆς ἐδωδῆς ἀδικεῖσθαι, τούτοις δὲ τὸ καταθύεσθαι
+καὶ κατασφάττεσθαι τὰ ζῷα ἀλγοῦντα γε, [B] ὡς εἰκός, καὶ τρυχόμενα; ταῦτα
+πολλοὶ καὶ τῶν περιττῶν εἴποιεν ἄν· ἐκεῖνα δὲ ἤδη κωμῳδοῦσι καὶ τῶν
+ἀνθρώπων οἱ δυσσεβέστατοι. τὰ μὲν ὄρμενά φασιν ἐσθίεσθαι τῶν λαχάνων,
+παραιτεῖσθαι δὲ τὰς ῥίζας, ὥσπερ γογγυλίδας. καὶ σῦκα μὲν ἐσθίεσθαί φασι,
+ῥοιὰς δὲ οὐκέτι καὶ μῆλα πρὸς τούτοις. ταῦτα ἀκηκοὼς μινυριζόντων πολλῶν
+πολλάκις, ἀλλὰ καὶ αὐτὸς εἰρηκὼς(871) πρότερον ἔοικα ἐγὼ μόνος ἐκ πάντων
+πολλὴν εἴσεσθαι τοῖς δεσπόταις θεοῖς μάλιστα μὲν ἅπασι, πρὸ τῶν ἄλλων δὲ
+τῇ Μητρὶ [C] τῶν θεῶν, ὥσπερ ἐν τοῖς ἄλλοις ἅπασιν, οὕτω δὲ καὶ ἐν τούτῳ
+χάριν, ὅτι με μὴ περιεῖδεν ὥσπερ ἐν σκότῳ πλανώμενον, ἀλλά μοι πρῶτον μὲν
+ἐκέλευσεν ἀποκόψασθαι οὔτι κατὰ τὸ σῶμα, κατὰ δὲ τὰς ψυχικὰς ἀλόγους ὁρμὰς
+καὶ κινήσεις τῇ νοερᾷ καὶ προüφεστώσῃ(872) τῶν ψυχῶν ἡμῶν αἰτίᾳ τὰ περιττὰ
+καὶ μάταια. ἐπὶ νοῦν δὲ ἔδωκεν αὕτη λόγους τινὰς ἴσως οὐκ ἀπᾴδοντας πάντη
+[D] τῆς ὑπὲρ θεῶν ἀληθοῦς ἅμα καὶ εὐαγοῦς ἐπιστήμης. ἀλλ᾽ ἔοικα γάρ, ὥσπερ
+οὐκ ἔχων ὅ τι φῶ, κύκλῳ περιτρέχειν. ἐμοὶ δὲ πάρεστι μὲν καὶ καθ᾽ ἕκαστον
+ἐπιόντι σαφεῖς καὶ τηλαυγεῖς αἰτίας ἀποδοῦναι, τοῦ χάριν ἡμῖν οὐ θέμις
+ἐστὶ προσφέρεσθαι ταῦτα, ὧν ὁ θεῖος εἴργει θεσμός· καὶ ποιήσω δὲ(873) αὐτὸ
+μικρὸν ὕστερον· ἄμεινον δὲ νῦν ὥσπερ τύπους τινὰς προθεῖναι καὶ κανόνας,
+οἷς ἑπόμενοι, κἄν τι πολλάκις ὑπὸ τῆς σπουδῆς παρέλθῃ τὸν λόγον, ἕξομεν
+ὑπὲρ τούτων κρῖναι.
+
+(It only remains now to speak, as is fitting, about the sacred rite
+itself, and the purification, so that from these also I may borrow
+whatever contributes to my argument. For example, everyone thinks that the
+following is ridiculous. The sacred ordinance allows men to eat meat, but
+it forbids them to eat grains and fruits. What, say they, are not the
+latter lifeless, whereas the former was once possessed of life? Are not
+fruits pure, whereas meat is full of blood and of much else that offends
+eye and ear? But most important of all is it not the case that, when one
+eats fruit nothing is hurt, while the eating of meat involves the
+sacrifice and slaughter of animals who naturally suffer pain and torment?
+So would say many even of the wisest. But the following ordinance is
+ridiculed by the most impious of mankind also. They observe that whereas
+vegetables that grows upwards can be eaten, roots are forbidden, turnips,
+for instance; and they point out that figs are allowed, but not
+pomegranates or apples either. I have often heard many men saying this in
+whispers, and I too in former days have said the same, but now it seems
+that I alone of all men am bound to be deeply grateful to the ruling gods,
+to all of them, surely, but above all the rest to the Mother of the Gods.
+For all things am I grateful to her, and for this among the rest, that she
+did not disregard me when I wandered as it were in darkness.(874) For
+first she bade me cut off no part indeed of my body, but by the aid of the
+intelligible cause(875) that subsists prior to our souls, all that was
+superfluous and vain in the impulses and motions of my own soul. And that
+cause gave me, to aid my understanding, certain beliefs which are perhaps
+not wholly out of harmony with the true and sacred knowledge of the gods.
+But it looks as though, not knowing what to say next, I were turning round
+in a circle. I can, however, give clear and manifest reasons in every
+single case why we are not allowed to eat this food which is forbidden by
+the sacred ordinance, and presently I will do this. But for the moment it
+is better to bring forward certain forms, so to speak, and regulations
+which we must observe in order to be able to decide about these matters,
+though perhaps, owing to my haste, my argument may pass some evidence by.)
+
+[175] Προσήκει δὲ πρῶτον ὑπομνῆσαι διὰ βραχέων, τίνα τε ἔφαμεν εἶναι τὸν
+Ἄττιν καὶ τί τὴν ἐκτομήν, τίνος τε εἶναι σύμβολα τὰ μετὰ τὴν ἐκτομὴν ἄχρι
+τῶν Ἱλαρίων γινόμενα καὶ τί βούλεσθαι τὴν ἁγνείαν. ὁ μὲν οὖν Ἄττις ἐλέγετο
+αἰτία τις οὖσα καὶ θεός, ὁ προσεχῶς δημιουργῶν τὸν ἔνυλον κόσμον, ὃς μέχρι
+τῶν ἐσχάτων κατιὼν ἵσταται ὑπὸ τῆς ἡλίου δημιουργικῆς κινήσεως, ὅταν ἐπὶ
+τῆς ἄκρως [B] ὡρισμένης τοῦ παντὸς ὁ θεὸς γένηται περιφερείας, ᾗ(876) τῆς
+ἰσημερίας τοὔνομά ἐστι κατὰ τὸ ἔργον. ἐκτομὴν δὲ ἐλέγομεν εἶναι τῆς
+ἀπειρίας τὴν ἐποχήν, ἣν οὐκ ἄλλως ἢ διὰ τῆς ἑπὶ τὰς πρεσβυτέρας καὶ
+ἀρχηγικωτέρας αἰτίας ἀνακλήσεώς τε καὶ ἀναδύσεως συμβαίνειν. αὐτῆς δὲ τῆς
+ἁγνείας φαμὲν τὸν σκοπὸν ἄνοδον τῶν ψυχῶν.
+
+(First I had better remind you in a few words who I said Attis is; and
+what his castration means; and what is symbolised by the ceremonies that
+occur between the castration and the Hilaria; and what is meant by the
+rite of purification. Attis then was declared to be an original cause and
+a god, the direct creator of the material world, who descends to the
+lowest limits and is checked by the creative motion of the sun so soon as
+that god reaches the exactly limited circuit of the universe, which is
+called the equinox because of its effect in equalising night and day.(877)
+And I said that the castration meant the checking of limitlessness, which
+could only be brought about through the summons and resurrection of Attis
+to the more venerable and commanding causes. And I said that the end and
+aim of the rite of purification is the ascent of our souls.)
+
+Οὐκοῦν οὐκ ἐᾷ πρῶτον σιτεῖσθαι τὰ κατὰ γῆς δυόμενα σπέρματα· ἔσχατον μὲν
+γὰρ τῶν ὄντων ἡ γῆ. ἐνταῦθα δέ φησιν ἀπελαθέντα καὶ Πλάτων τὰ κακὰ
+στρέφεσθαι, καὶ διὰ τῶν λογίων οἱ θεοὶ σκύβαλον αὐτὸ πολλαχοῦ καλοῦσι, [C]
+καὶ φεύγειν ἐντεῦθεν παρακελεύονται.(878) πρῶτον οὖν ἡ ζωογόνος καὶ
+προμηθὴς θεὸς οὐδὲ ἄχρι τῆς τῶν σωμάτων τροφῆς ἐπιτρέπει τοῖς κατὰ γῆς
+δυομένοις χρῆσθαι, παραινοῦσά γε πρὸς τὸν οὐρανόν, μᾶλλον δὲ καὶ ὑπὲρ τὸν
+οὐρανὸν βλέπειν. ἑνί τινες κέχρηνται σπέρματι, τοῖς λοβοῖς, οὐ σπέρμα
+μᾶλλον ἢ λάχανον αὐτὸ νομίζοντες [D] εἶναι τῷ πεφυκέναι πως ἀνωφερὲς καὶ
+ὀρθὸν καὶ οὐδὲ ἐρριζῶσθαι κατὰ τῆς γῆς· ἐρρίζωται δὲ ὥσπερ ἐκ δένδρου
+κιττοῦ τινος ἢ καὶ ἀμπέλου καρπὸς ἤρτηται καὶ καλάμης.(879) ἀπηγόρευται
+μὲν οὖν ἡμῖν σπέρματι χρῆσθαι διὰ τοῦτο φυτῶν, ἐπιτέτραπται δὲ χρῆσθαι
+καρποῖς καὶ λαχάνοις, οὐ τοῖς χαμαιζήλοις, ἀλλὰ τοῖς ἐκ γῆς αἰρομένοις ἄνω
+μετεώροις. ταύτῃ τοι καὶ τῆς γογγυλίδος τὸ μὲν γεωχαρὲς ὡς χθόνιον
+ἐπιτάττει παραιτεῖσθαι, [176] τὸ δὲ ἀναδυόμενον ἄνω καὶ εἰς ὕψος αἰρόμενον
+ὡς αὐτῷ τούτῳ καθαρὸν τυγχάνον δίδωσι προσένεγκασθαι. τῶν γοῦν λαχάνων
+ὀρμένοις μὲν συγχωρεῖ χρῆσθαι, ῥίζαις δὲ ἀπαγορεύει καὶ μάλιστα ταῖς
+ἐντρεφομέναις καὶ συμπαθούσαις τῇ γῇ. καὶ μὴν καὶ τῶν δένδρων μῆλα μὲν ὡς
+ἱερὰ καὶ χρυσᾶ καὶ ἀρρήτων ἄθλων καὶ τελεστικῶν εἰκόνας καταφθείρειν οὐκ
+ἐπέτρεψε καὶ καταναλίσκειν, ἄξιά γε ἄντα τῶν ἀρχετύπων χάριν τοῦ σέβεσθαί
+τε καὶ θεραπεύεσθαι· [B] ῥοιὰς δὲ ὡς φυτὸν χθόνιον παρῃτήσατο, καὶ τοῦ
+φοίνικος δὲ τὸν καρπὸν ἴσως μὲν ἄν τις εἴποι διὰ τὸ μὴ γίνεσθαι περὶ τὴν
+Φρυγίαν, ἔνθα πρῶτον ὁ θεσμὸς κατέστη· ἐμοὶ δὲ δοκεῖ μᾶλλον ὡς ἱερὸν ἡλίου
+τὸ φυτὸν ἀγήρων τε ὂν οὐ συγχωρῆσαι καταναλίσκειν ἐν ταῖς ἀγιστείαις εἰς
+τροφὴν σώματος. ἐπὶ τούτοις ἀπηγόρευται ἰχθύσιν ἅπασι χρῆσθαι. κοινὸν δέ
+ἐστι τοῦτο [C] καὶ πρὸς Αἰγυπτίους τὸ πρόβλημα. δοκεῖ δὲ ἔμοιγε δυοῖν
+ἕνεκεν ἄν τις ἰχθύων μάλιστα μὲν ἀεί, πάντως δὲ ἐν ταῖς ἁγιστείαις
+ἀποσχέσθαι, ἑνὸς μέν, ὅτι τούτων, ἃ μὴ θύομεν τοῖς θεοῖς, οὐδὲ σιτεῖσθαι
+προσήκει. δέος δὲ ἴσως οὐδέν, μή πού τις ἐνταῦθα λίχνος καὶ γάστρις
+ἐπιλάβηταί μου, ὥς που καὶ πρότερον ἤδη παθὼν αὐτὸ διαμνημονεύω, “Διὰ τί
+δέ; οὐχὶ καὶ θύομεν αὐτῶν πολλάκις τοῖς θεοῖς”; εἰπόντος ἀκούσας. ἀλλ᾽
+εἴχομέν τι καὶ πρὸς τοῦτο εἰπεῖν. [D] καὶ θύομέν γε, ἔφην, ὦ μακάριε, ἔν
+τισι τελεστικαῖς θυσίαις, ὡς ἵππον Ῥωμαῖοι, ὡς πολλὰ καὶ ἄλλα θηρία καὶ
+ζῷα, κύνας ἴσως Ἕλληνες Ἑκάτῃ καὶ Ῥωμαῖοι δέ· καὶ πολλὰ παρ᾽ ἄλλοις ἐστὶ
+τῶν τελεστικῶν, καὶ δημοσίᾳ ταῖς πόλεσιν ἅπαξ τοῦ ἔτους ἢ δὶς τοιαῦτα
+θύματα, ἀλλ᾽ οὐκ ἐν ταῖς τιμητηρίοις, ὧν μόνων κοινωνεῖν ἄξιον καὶ
+τραπεζοῦν θεοῖς. τοὺς δὲ ἰχθύας ἐν ταῖς τιμητηρίοις οὐ θύομεν, ὅτι μήτε
+νέμομεν, [177] μήτε τῆς γενέσεως αὐτῶν ἐπιμελούμεθα, μήτε ἡμῖν εἰσιν
+ἀγέλαι καθάπερ προβάτων καὶ βοῶν οὕτω δὲ καὶ τῶν ἰχθύων. ταῦτα μὲν γὰρ ὑφ᾽
+ἡμῶν βοηθούμενα τὰ ζῷα καὶ πληθύνοντα διὰ τοῦτο δικαίως ἂν ἡμῖν εἴς τε τὰς
+ἄλλας χρείας ἐπικουροίη καὶ πρό γε τῶν ἄλλων ἐς τιμητηρίους θυσίας. εἷς
+μὲν δὴ λόγος οὗτος, δι᾽ ὃν οὐκ οἶμαι δεῖν ἰχθὺν ἐν ἁγνείας καιρῷ
+προσφέρεσθαι τροφήν. ἕτερος δέ, ὃν καὶ μᾶλλον ἡγοῦμαι τοῖς προειρημένοις
+ἁρμόζειν, ὅτι τρόπον τινὰ καὶ αὐτοὶ κατὰ τοῦ βυθοῦ δεδυκότες εἶεν [B] ἂν
+χθονιώτεροι τῶν σπερμάτων, ὁ δὲ ἐπιθυμῶν ἀναπτῆναι καὶ μετέωρος ὑπὲρ τὸν
+ἀέρα πρὸς αὐτὰς οὐρανοῦ πτῆναι κορυφὰς δικαίως ἂν ἀποστρέφοιτο πάντα τὰ
+τοιαῦτα, μεταθέοι δὲ καὶ μετατρέχοι τὰ τεινόμενα πρὸς τὸν ἀέρα καὶ
+σπεύδοντα πρὸς τὸ ἄναντες καί, ἵνα ποιητικώτερον(880) εἴπω, πρὸς τὸν
+οὐρανὸν ὁρῶντα.(881) ὄρνισιν οὖν ἐπιτρέπει χρῆσθαι πλὴν ὀλίγων, οὓς ἱεροὺς
+εἶναι πάντῃ συμβέβηκε, καὶ τῶν τετραπόδων τοῖς συνήθεσιν ἔξω [C] τοῦ
+χοίρου. τοῦτον δὲ ὡς χθόνιον πάντη μορφῇ τε καὶ τῷ βίῳ καὶ αὐτῷ τῷ τῆς
+οὐσίας λόγῳ. περιττωματικός τε γὰρ καὶ παχὺς τὴν σάρκα· τῆς ἱερᾶς
+ἀποκηρύττει τροφῆς. φίλον γὰρ εἶναι πεπίστευται θῦμα τοῖς χθονίοις θεοῖς
+οὐκ ἀπεικότως. ἀθέατον γάρ ἐστιν οὐρανοῦ τουτὶ τὸ ζῷον, οὐ μόνον οὐ
+βουλόμενον, ἀλλ᾽ οὐδὲ πεφυκὸς ἀναβλέψαι ποτέ. τοιαύτας μὲν δὴ αἰτίας ὑπὲρ
+τῆς ἀποχῆς ὧν ἀπέχεσθαι δεῖ εἴρηκεν ὁ θεῖος θεσμός· [D] οἱ ξυνιέντες δὲ
+κοινούμεθα τοῖς ἐπισταμένοις θεούς.
+
+(For this reason then the ordinance forbids us first to eat those fruits
+that grow downwards in the earth. For the earth is the last and lowest of
+things. And Plato also says(882) that evil, exiled from the gods, now
+moves on earth; and in the oracles the gods often call the earth refuse,
+and exhort us to escape thence. And so, in the first place, the life‐
+generating god who is our providence does not allow us to use to nourish
+our bodies fruits that grow under the earth; and thereby enjoins that we
+turn our eyes towards the heavens, or rather above the heavens.(883) One
+kind of fruit of the earth, however, some people do eat, I mean fruit in
+pods, because they regard this as a vegetable rather than a fruit, since
+it grows with a sort of upward tendency and is upright, and not rooted
+below the soil; I mean that it is rooted like the fruit of the ivy that
+hangs on a tree or of the vine that hangs on a stem. For this reason then
+we are forbidden to eat seeds and certain plants, but we are allowed to
+eat fruit and vegetables, only not those that creep on the ground, but
+those that are raised up from the earth and hang high in the air. It is
+surely for this reason that the ordinance bids us also avoid that part of
+the turnip which inclines to the earth since it belongs to the under
+world, but allows us to eat that part which grows upwards and attains to
+some height, since by that very fact it is pure. In fact it allows us to
+eat any vegetables that grow upwards, but forbids us roots, and especially
+those which are nourished in and influenced by the earth. Moreover in the
+case of trees it does not allow us to destroy and consume apples, for
+these are sacred and golden and are the symbols of secret and mystical
+rewards. Rather are they worthy to be reverenced and worshipped for the
+sake of their archetypes. And pomegranates are forbidden because they
+belong to the under‐world; and the fruit of the date‐palm, perhaps one
+might say because the date‐palm does not grow in Phrygia where the
+ordinance was first established. But my own theory is rather that it is
+because this tree is sacred to the sun, and is perennial, that we are
+forbidden to use it to nourish our bodies during the sacred rites. Besides
+these, the use of all kinds of fish is forbidden. This is a question of
+interest to the Egyptians as well as to ourselves. Now my opinion is that
+for two reasons we ought to abstain from fish, at all times if possible,
+but above all during the sacred rites. One reason is that it is not
+fitting that we should eat what we do not use in sacrifices to the gods.
+And perhaps I need not be afraid that hereupon some greedy person who is
+the slave of his belly will take me up, though as I remember that very
+thing happened to me once before; and then I heard someone objecting:
+“What do you mean? Do we not often sacrifice fish to the gods?” But I had
+an answer ready for this question also. “My good sir,” I said, “it is true
+that we make offerings of fish in certain mystical sacrifices, just as the
+Romans sacrifice the horse and many other animals too, both wild and
+domesticated, and as the Greeks and the Romans too sacrifice dogs to
+Hecate. And among other nations also many other animals are offered in the
+mystic cults; and sacrifices of that sort take place publicly in their
+cities once or twice a year. But that is not the custom in the sacrifices
+which we honour most highly, in which alone the gods deign to join us and
+to share our table. In those most honoured sacrifices we do not offer
+fish, for the reason that we do not tend fish, nor look after the breeding
+of them, and we do not keep flocks of fish as we do of sheep and cattle.
+For since we foster these animals and they multiply accordingly, it is
+only right that they should serve for all our uses and above all for the
+sacrifices that we honour most.” This then is one reason why I think we
+ought not to use fish for food at the time of the rite of purification.
+The second reason which is, I think, even more in keeping with what I have
+just said, is that, since fish also, in a manner of speaking, go down into
+the lowest depths, they, even more than seeds, belong to the under‐world.
+But he who longs to take flight upwards and to mount aloft above this
+atmosphere of ours, even to the highest peaks of the heavens, would do
+well to abstain from all such food. He will rather pursue and follow after
+things that tend upwards towards the air, and strive to the utmost height,
+and, if I may use a poetic phrase, look upward to the skies. Birds, for
+example, we may eat, except only those few which are commonly held
+sacred,(884) and ordinary four‐footed animals, except the pig. This animal
+is banned as food during the sacred rites because by its shape and way of
+life, and the very nature of its substance—for its flesh is impure and
+coarse—it belongs wholly to the earth. And therefore men came to believe
+that it was an acceptable offering to the gods of the under‐world. For
+this animal does not look up at the sky, not only because it has no such
+desire, but because it is so made that it can never look upwards. These
+then are the reasons that have been given by the divine ordinance for
+abstinence from such food as we ought to renounce. And we who comprehend
+share our knowledge with those who know the nature of the gods.)
+
+Ὕπὲρ δὲ ὧν ἐπιτρέπει χρῆσθαι λέγομεν τοσοῦτον, ὡς οὐ πᾶσιν ἅπαντα,(885) τὸ
+δυνατὸν δὲ ὁ θεῖος νόμος τῇ ἀνθρωπίνῃ φύσει σκοπῶν ἐπέτρεψε χρῆσθαι
+τουτοισὶ τοῖς πολλοῖς, οὐχ ἵνα πᾶσι πάντες ἐξ ἀνάγκης χρησώμεθα· τοῦτο μὲν
+γὰρ ἴσως οὐκ εὔκολον· ἀλλ᾽ ὅπως ἐκείνῳ, ὅτῳ ἄρα πρῶτον [178] μὲν ἡ τοῦ
+σώματος συγχωρεῖ(886) δύναμις, εἶτά τις περιουσία συντρέχει καὶ τρίτον ἡ
+προαίρεσις, ἣν ἐν τοῖς ἱεροῖς οὕτως ἄξιον ἐπιτείνειν, ὥστε καὶ ὑπὲρ τὴν
+τοῦ σώματος δύναμιν ὁρμᾶν καὶ προθυμεῖσθαι τοῖς θείοις ἀκολουθεῖν θεσμοῖς.
+ἔστι γὰρ δὴ τοῦτο μάλιστα μὲν ἀνυσιμώτερον αὐτῇ τῇ ψυχῇ πρὸς σωτηρίαν, εἰ
+μείζονα λόγον αὑτῆς, [B] ἀλλὰ μὴ τοῦ σώματος τῆς ἀσφαλείας ποιήσαιτο, πρὸς
+δὲ καὶ αὐτὸ τὸ σῶμα μείζονος καὶ θαυμασιωτέρας φαίνεται λεληθότως τῆς
+ὠφελείας μεταλαγχάνον. ὅταν γὰρ ἡ ψυχὴ πᾶσαν ἑαυτὴν δῷ τοῖς θεοῖς, ὅλα τὰ
+καθ᾽ ἑαυτὴν ἐπιτρέψασα τοῖς κρείττοσιν, ἑπομένης οἶμαι τῆς ἁγιστείας καὶ
+πρό γε ταύτης τῶν θείων θεσμῶν ἡγουμένων, ὄντος οὐδενὸς λοιπὸν τοῦ
+ἀπείργοντος καὶ ἐμποδίζοντος· πάντα γάρ ἐστιν ἐν τοῖς θεοῖς καὶ πάντα περὶ
+αὐτοὺς ὑφέστηκε καὶ πάντα τῶν θεῶν ἐστι πλήρη· αὐτίκα μὲν αὐταῖς ἐλλάμπει
+τὸ θεῖον φῶς, θεωθεῖσαι δὲ αὗται τόνον τινὰ καὶ ῥώμην ἐπιτιθέασι [C] τῷ
+συμφύτῳ πνεύματι, τοῦτο δὲ ὑπ᾽ αὐτῶν στομούμενον ὥσπερ καὶ κρατυνόμενον
+σωτηρίας ἐστιν αἴτιον ὅλῳ τῷ σώματι. τὸ δὲ ὅτι μάλιστα μὲν πάσας τὰς
+νόσους, εἰ δὲ μή, ὅτι τὰς πλείστας καὶ μεγίστας ἐκ τῆς τοῦ πνεύματος εἶναι
+τροπῆς καὶ παραφορᾶς συμβέβηκεν, οὐδεὶς ὅστις οἶμαι τῶν Ἀσκληπιαδῶν οὐ
+φήσει.(887) οἱ μὲν γὰρ καὶ πάσας φασίν, οἱ δὲ τὰς πλείστας καὶ μεγίστας
+καὶ ἰαθῆναι χαλεπωτάτας· μαρτυρεῖ δὲ τούτοις [D] καὶ τὰ τῶν θεῶν λόγια,
+φημὶ δέ, ὅτι διὰ τῆς ἁγιστείας οὐχ ἡ ψυχὴ μόνον, ἀλλὰ καὶ τὰ σώματα
+βοηθείας πολλῆς καὶ σωτηρίας ἀξιοῦται· σώζεσθαι γάρ σφισι καὶ τὸ “πικρᾶς
+ὕλης περίβλημα βρότειον” οἱ θεοὶ τοῖς ὑπεράγνοις παρακελευόμενοι τῶν
+θεουργῶν κατεπαγγέλλονται.
+
+(And to the question what food is permitted I will only say this. The
+divine law does not allow all kinds of food to all men, but takes into
+account what is possible to human nature and allows us to eat most
+animals, as I have said. It is not as though we must all of necessity eat
+all kinds—for perhaps that would not be convenient—but we are to use first
+what our physical powers allow; secondly, what is at hand in abundance;
+thirdly, we are to exercise our own wills. But at the season of the sacred
+ceremonies we ought to exert those wills to the utmost so that we may
+attain to what is beyond our ordinary physical powers, and thus may be
+eager and willing to obey the divine ordinances. For it is by all means
+more effective for the salvation of the soul itself that one should pay
+greater heed to its safety than to the safety of the body. And moreover
+the body too seems thereby to share insensibly in that great and
+marvellous benefit. For when the soul abandons herself wholly to the gods,
+and entrusts her own concerns absolutely to the higher powers, and then
+follow the sacred rites—these too being preceded by the divine
+ordinances—then, I say, since there is nothing to hinder or prevent—for
+all things reside in the gods, all things subsist in relation to them, all
+things are filled with the gods—straightway the divine light illumines our
+souls. And thus endowed with divinity they impart a certain vigour and
+energy to the breath(888) implanted in them by nature; and so that breath
+is hardened as it were and strengthened by the soul, and hence gives
+health to the whole body. For I think not one of the sons of Asclepios
+would deny that all diseases, or at any rate very many and those the most
+serious, are caused by the disturbance and derangement of the breathing.
+Some doctors assert that all diseases, others that the greater number and
+the most serious and hardest to cure, are due to this. Moreover the
+oracles of the gods bear witness thereto, I mean that by the rite of
+purification not the soul alone but the body as well is greatly benefited
+and preserved. Indeed the gods when they exhort those theurgists who are
+especially holy, announce to them that their “mortal husk of raw
+matter”(889) shall be preserved from perishing.)
+
+Τίς οὖν ἡμῖν ὑπολείπεται λόγος, ἄλλως τε καὶ ἐν βραχεῖ νυκτὸς μέρει ταῦτα
+ἀπνευστὶ ξυνεῖραι(890) συγχωρηθεῖσιν, οὐδὲν οὔτε προανεγνωκόσιν οὔτε
+σκεψαμένοις περὶ αὐτῶν, [179] ἀλλ᾽ οὐδὲ προελομένοις ὑπὲρ τούτων εἰπεῖν
+πρὶν ἢ τὰς δέλτους ταύτας αἰτῆσαι; μάρτυς δὲ ἡ θεός μοι τοῦ λόγου. ἀλλ᾽,
+ὅπερ ἔφην, τί τὸ λειπόμενον ἡμῖν ὑμνῆσαι τὴν θεὸν μετὰ τῆς Ἀθηνᾶς καὶ τοῦ
+Διονύσου, ὧν δὴ καὶ τὰς ἑορτὰς ἐν ταύταις ἔθετο ταῖς ἁγιστείαις ὁ νόμος;
+ὁρῶ μὲν τῆς Ἀθηνᾶς πρὸς τὴν Μητέρα τῶν θεῶν διὰ τῆς προνοητικῆς ἐν
+ἑκατέραις ταῖς οὐσίαις ὁμοιότητος [B] τὴν συγγένειαν ἐπισκοπῶ δὲ καὶ τὴν
+Διονύσου μεριστὴν δημιουργίαν, ἣν ἐκ τῆς ἑνοειδοῦς καὶ μονίμου ζωῆς τοῦ
+μεγάλου Διὸς ὁ μέγας Διόνυσος παραδεξάμενος, ἅτε καὶ προελθὼν ἐξ ἐκείνου,
+τοῖς φαινομένοις ἅπασιν ἐγκατένειμεν, ἐπιτροπεύων καὶ βασιλεύων τῆς
+μεριστῆς συμπάσης δημιουργίας. προσήκει δὲ σὺν τούτοις ὑμνῆσαι καὶ τὸν
+Ἐπαφρόδιτον Ἑρμῆν· [C] καλεῖται γὰρ οὕτως ὑπὸ τῶν μυστῶν ὁ θεὸς οὗτος,
+ὅσοι λαμπάδας φασὶν ἀνάπτειν Ἄττιδι τῷ σοφῷ. τίς οὖν οὕτω παχὺς τὴν ψυχήν,
+ὃς οὐ συνίησιν, ὅτι δι᾽ Ἑρμοῦ μὲν καὶ Ἀφροδίτης ἀνακαλεῖται πάντα πανταχοῦ
+τὰ τῆς γενέσεως ἔχοντα τὸ ἕνεκά του(891) πάντη καὶ πάντως ὃ τοῦ λόγου
+μάλιστα ἴδιόν ἐστιν; Ἄττις δὲ οὐχ οὗτος ἐστιν ὁ μικρῷ πρόσθεν ἄφρων, νῦν
+δὲ ἀκούων διὰ τὴν ἐκτομὴν σοφός; ἄφρων μὲν ὅτι τὴν ὕλην εἵλετο καὶ τὴν
+γένεσιν ἐπιτροπεύει, σοφὸς δὲ ὅτι τὸ σκύβαλον τοῦτο εἰς κάλλος ἐκόσμησε
+τοσοῦτον [D] καὶ μετέστησεν, ὅσον οὐδεμί ἂν μιμήσαιτο ἀνθρώπων τέχνη καὶ
+σένεσις. ἀλλὰ τί πέρας ἔσται μοι τῶν λόγων; ἢ δῆλον ὡς ὁ τῆς μεγάλης ὕμνος
+θεοῦ;
+
+(And now what is left for me to say? Especially since it was granted me to
+compose this hymn at a breath, in the short space of one night, without
+having read anything on the subject beforehand, or thought it over. Nay, I
+had not even planned to speak thereof until the moment that I asked for
+these writing‐tablets. May the goddess bear witness to the truth of my
+words! Nevertheless, as I said before, does there not still remain for me
+to celebrate the goddess in her union with Athene and Dionysus? For the
+sacred law established their festivals at the very time of her sacred
+rites. And I recognise the kinship of Athene and the Mother of the Gods
+through the similarity of the forethought that inheres in the substance of
+both goddesses. And I discern also the divided creative function of
+Dionysus, which great Dionysus received from the single and abiding
+principle of life that is in mighty Zeus. For from Zeus he proceeded, and
+he bestows that life on all things visible, controlling and governing the
+creation of the whole divisible world. Together with these gods we ought
+to celebrate Hermes Epaphroditus.(892) For so this god is entitled by the
+initiated who say that he kindles the torches for wise Attis. And who has
+a soul so dense as not to understand that through Hermes and Aphrodite are
+invoked all generated things everywhere, since they everywhere and
+throughout have a purpose which is peculiarly appropriate to the
+Logos?(893) But is not this Logos Attis, who not long ago was out of his
+senses, but now through his castration is called wise? Yes, he was out of
+his senses because he preferred matter and presides over generation, but
+he is wise because he adorned and transformed this refuse, our earth, with
+such beauty as no human art or cunning could imitate. But how shall I
+conclude my discourse? Surely with this hymn to the Great Goddess.)
+
+Ὦ θεῶν καὶ ἀνθρώπων μῆτερ, ὦ τοῦ μεγάλου σύνθωκε καὶ σύνθρονε Διός, ὦ πηγὴ
+τῶν νοερῶν θεῶν, ὦ τῶν νοητῶν ταῖς ἀχράντοις οὐσίαις συνδραμοῦσα καὶ τὴν
+κοινὴν ἐκ πάντων αἰτίαν παραδεξαμένη [180] καὶ τοῖς νοεροῖς ἐνδιδοῦσα
+ζωογόνε θεὰ καὶ μῆτις καὶ πρόνοια καὶ τῶν ἡμετέρων ψυχῶν δημιουργέ, ὦ τὸν
+μέγαν Διόνυσον ἀγαπῶσα καὶ τὸν Ἄττιν ἐκτεθέντα περισωσαμένη καὶ πάλιν
+αὐτὸν εἰς τὸ γῆς ἄντρον καταδυόμενον ἐπανάγουσα, ὦ πάντων μὲν ἀγαθῶν τοῖς
+νοεροῖς ἡγουμένη θεοῖς, πάντων δὲ ἀποπληροῦσα τὸν αἰσθητὸν κόσμον, πάντα
+δὲ ἡμῖν ἐν πᾶσιν ἀγαθὰ χαρισαμένη, δίδου πᾶσι [B] μὲν ἀνθρώποις
+εὐδαιμονίαν, ἧς τὸ κεφάλαιον ἡ τῶν θεῶν γνῶσίς ἐστι, κοινῇ δὲ τῷ Ῥωμαίων
+δήμῳ, μάλιστα μὲν ἀποτρίψασθαι τῆς ἀθεότητος τὴν κηλίδα, πρὸς δὲ καὶ τὴν
+τύχην εὐμενῆ συνδιακυβερνῶσαν αὐτῷ τὰ τῆς ἀρχῆς πολλὰς χιλιάδας ἐτῶν, ἐμοὶ
+δὲ καρπὸν γενέσθαι τῆς περὶ σὲ θεραπείας ἀλήθειαν ἐν τοῖς περὶ θεῶν
+δόγμασιν, ἐν θεουργίᾳ τελειότητα, πάντων ἔργων, οἷς προσερχόμεθα περὶ τὰς
+πολιτικὰς [C] καὶ στρατιωτικὰς πράξεις,(894) ἀρετὴν μετὰ τῆς ἀγαθῆς τύχης
+καὶ τὸ τοῦ βίου πέρας ἄλυπον τε καὶ εὐδόκιμον μετὰ τῆς ἀγαθῆς ἐλπίδος τῆς
+ἐπὶ τῇ παρ᾽ ὑμᾶς πορείᾳ.
+
+(O Mother of gods and men, thou that art the assessor of Zeus and sharest
+his throne, O source of the intellectual gods, that pursuest thy course
+with the stainless substance of the intelligible gods; that dost receive
+from them all the common cause of things and dost thyself bestow it on the
+intellectual gods; O life‐giving goddess that art the counsel and the
+providence and the creator of our souls; O thou that lovest great
+Dionysus, and didst save Attis when exposed at birth, and didst lead him
+back when he had descended into the cave of the nymph; O thou that givest
+all good things to the intellectual gods and fillest with all things this
+sensible world, and with all the rest givest us all things good! Do thou
+grant to all men happiness, and that highest happiness of all, the
+knowledge of the gods; and grant to the Roman people in general that they
+may cleanse themselves of the stain of impiety; grant them a blessed lot,
+and help them to guide their Empire for many thousands of years! And for
+myself, grant me as fruit of my worship of thee that I may have true
+knowledge in the doctrines about the gods. Make me perfect in theurgy. And
+in all that I undertake, in the affairs of the state and the army, grant
+me virtue and good fortune, and that the close of my life may be painless
+and glorious, in the good hope that it is to you, the gods, that I
+journey!)
+
+
+
+
+
+INDEX
+
+
+_References to Homer are not given on account of their number._
+
+Achilles, 133, 143, 147, 155, 161, 181, 199, 255
+
+Acropolis, the, 445
+
+Adonis, 439, 440, 443
+
+Aeetes, 221
+
+Aeneas, 421
+
+Aeschines, 83
+
+Aeschylus, 199, 409
+
+Agamemnon, 133, 145, 181, 199, 253, 263
+
+Agesilaus, 39, 113, 279
+
+Ajax, 147, 189
+
+Alcibiades, 33
+
+Alcinous, 141, 255, 281, 283
+
+Alexander, 25, 45, 107, 111, 119, 145, 193, 229, 253, 255, 287
+
+Alexandria, 429
+
+Aloadae, the, 73
+
+Alps, the, 193, 199
+
+Amazon, the, 339
+
+Ammianus, Marcellinus, 365
+
+Antioch, 105
+
+Antiochus, king, 167
+
+Antony, 45
+
+Aphrodite, 351, 411, 419, 421, 501
+
+Apollo, 348, 357, 369, 391, 393, 409
+
+Aquileia, 99, 191, 193
+
+Arabs, the, 53
+
+Arcadians, the, 207
+
+Arcesilaus, 279
+
+Archidamus, 207
+
+Archilochus, 215
+
+Archimedes, 75
+
+Areopagus, the, 163
+
+Argolis, 317
+
+Argos, 285, 317
+
+Arion, 297
+
+Aristophanes, 215, 257
+
+Aristotle, 279, 287, 353, 354, 359, 362, 363, 389, 405, 415, 453, 455,
+            457, 499
+
+Armenians, the, 47, 53
+
+Arsaces, 53
+
+Asclepios, 393, 395, 419, 499
+
+Assyria, 223, 337
+
+Astyages, 83
+
+Athenaeus, 255
+
+Athene, 281, 285, 305, 351, 407, 409, 411, 419, 463, 499
+
+Athenians, the, 55, 485
+
+Athens, 21, 73, 305, 317
+
+Athos, 211
+
+Atlantic, the, 149
+
+Attalids, the, 445
+
+Attis, 439, 440, 443‐503
+
+Augustine, Saint, 385
+
+Augustus, 45
+
+Aurelian, 425
+
+Azizos, 413, 423
+
+Baal, 413
+
+Babylon, 223, 287, 337
+
+Brennus, 77
+
+Briseis, 199
+
+Cadmus, 217
+
+Caesar, Julius, 223
+
+Calypso, 301, 302
+
+Cambyses, 107, 287, 313
+
+Cancer, tropic of, 481, 485
+
+Capaneus, 151, 295
+
+Capitoline, the, 77, 421
+
+Capricorn, tropic of, 427, 481, 485
+
+Caria, 169
+
+Carians, the, 151
+
+Carrhae, 45
+
+Carthage, 83, 105, 449
+
+Carthaginians, the, 35, 39, 41, 75, 199, 445
+
+Carus, Emperor, 45
+
+Catullus, 439, 467
+
+Celts, the, 29, 33, 77, 89, 149, 329
+
+Chaldaeans, the, 429, 483
+
+Cimon, 341
+
+Circe, 301
+
+Claudia, 447
+
+Claudius, Emperor, 17, 137
+
+Cleon, 65
+
+Cnossus, 219
+
+Colophon, 215
+
+Commodus, 349
+
+Constans, 23, 25, 43, 249, 251
+
+Constantine, 19, 23, 43, 139, 249
+
+Constantine II, 23, 43, 249, 251
+
+Constantinople, 15, 21, 105
+
+Constantius, 3‐127, 305, 309, 311, 315, 321, 327, 343, 351
+
+Constantius Chlorus, 17, 139
+
+Corinth, 317
+
+Corybants, 319, 467, 469
+
+Crassus, 45
+
+Crete, 169
+
+Cumont, 348, 351, 439
+
+Cyaxares, 113
+
+Cybele, 349, 439, 440, 443‐503
+
+Cyprus, 369, 391
+
+Cyrus, 23, 25, 33, 83, 107, 113, 207, 279, 287
+
+Cyrus the Younger, 279
+
+Damascius, 483
+
+Danube, the, 193, 287
+
+Darius, 85, 227, 313
+
+Darius III, 253
+
+Demeter, 483
+
+Demosthenes, 67, 83, 87, 91, 205
+
+Deo, 483, 485
+
+Dio Chrysostom, 231
+
+Diocletian, 19
+
+Dionysus, 333, 351, 369, 393, 395, 407, 417, 419, 499, 501, 503
+
+Dioscorides, 255
+
+Dioscuri, the, 401
+
+Drave, the, 161, 259
+
+Dulichium, 295
+
+Egypt, 313
+
+Egyptians, the, 317, 429, 493
+
+Eleusinian Mysteries, 483
+
+Emesa, 413, 423
+
+Empedocles, 373, 379
+
+Epicureans, the, 451
+
+Euboea, 341
+
+Euphrates, the, 337
+
+Eupolis, 85
+
+Euripides, 81, 227, 257, 261, 331
+
+Eusebia, Empress, 273‐345
+
+Eustathius, 409
+
+Evadne, 295
+
+Fausta, 19, 23
+
+Franks, the, 91
+
+Frazer, 439, 471
+
+Galatia (Gaul), 35, 67, 329, 345
+
+Galatians (Gauls), 77, 89
+
+Galerius (Maximianus), 45
+
+Galli, the, 439, 467
+
+Gallus, 115, 443, 471, 473
+
+Gallus, the river, 451, 461
+
+Gallus Caesar, vii, 273
+
+Germans, the, 149, 199
+
+Getae, the, 25
+
+Gibbon, 53
+
+Graces, the, 401, 407
+
+Gyges, 41
+
+Hades, 351, 369
+
+Harrison, 439
+
+Hecate, 493
+
+Hector, 147, 179, 181, 189, 193
+
+Helen, 253
+
+Heliaia, the, 425, 429
+
+Helicon, 285
+
+Heliogabalus, 413
+
+Helios, Hymn to, 353‐435, 451, 461, 467, 471
+
+Heneti (Veneti), 193
+
+Hera, 373
+
+Heracleidae, the, 35, 37, 217
+
+Heracleitus, 463
+
+Heracles, 139, 151, 219, 257, 285, 465, 467
+
+Hermes, 357, Epaphroditus, 501
+
+Herodotus, 23, 33, 211, 227, 229, 267, 285, 313, 337, 339
+
+Hesiod, 151, 351, 371
+
+Hilaria, the, 471, 473, 489
+
+Hipparchus, 429
+
+Homerids, the, 141
+
+Horace, 33, 217, 423
+
+Horus, 407
+
+Hyperion, 371
+
+Iamblichus, 348, 349, 350, 351, 353, 359, 365, 397, 399, 401, 411, 413,
+            433, 441, 453, 483
+
+Iberians, the, 149
+
+Illyria, 15, 67, 205, 287
+
+Illyrians, the, 91, 215
+
+India, 91, 193
+
+Ionia, 317
+
+Iris, 181
+
+Isis, 349
+
+Isocrates, 3, 7, 193, 229, 231
+
+Italy, 67
+
+Ithaca, 295
+
+Juno, 421
+
+Jupiter, 77
+
+Kronia, the, 431
+
+Kronos, 429
+
+Lacedaemonians, the, 33, 35
+
+Laodameia, 295
+
+Latin, 209
+
+Leda, 219
+
+Leonidas, 261
+
+Libanius, 3
+
+Libra, 485
+
+Licinius, 97
+
+Ligurians, the, 193
+
+Livy, 423, 445
+
+Lucifer, 413
+
+Lycurgus, 37
+
+Lycus, the, 199
+
+Lydia, 211
+
+Lydians, the, 41, 287
+
+Lysander, 39, 113
+
+Macedonia, 211, 285, 287, 289, 295
+
+Macedonians, the, 45, 253
+
+Macrobius, 363, 369, 401
+
+Magnentius, 5, 79, 81, 87, 88, 147, 193, 251, 253
+
+Marcellinus, 155
+
+Marcellus, 75
+
+Mases, 317
+
+Maxentius, 21
+
+Maximianus, 17, 25
+
+Maximus of Ephesus, 483
+
+Medes, the, 73, 33, 287
+
+Memnon, 221
+
+Menander (rhetorician), 3, 348
+
+Menelaus, 263
+
+Menestheus, 143
+
+Meriones, 141
+
+Messene, 75
+
+Methymna, 297
+
+Metroum, the, 445
+
+Midas, 227
+
+Milan, 273
+
+Minos, 219
+
+Misopogon, the, 303
+
+Mithras, 348, 349, 353, 361, 401, 425, 440, 483
+
+Monimos, 413
+
+Muses, the, 357, 393, 395, 417, 419
+
+Mygdonius, the, 69, 165, 167
+
+Myrmecides, 299
+
+Myrsa, 93, 125
+
+Nausicaa, 281, 301
+
+Naville, 350
+
+Nestor, 143, 181, 199
+
+Nicias, 65
+
+Nile, the, 69, 317
+
+Nisaean horses, 135
+
+Nitocris, Queen, 227, 337
+
+Norici, the, 93
+
+Numa, King, 425, 427
+
+Oceanus, 351, 373, 403, 405
+
+Odysseus, 31, 83, 199, 203, 205, 255, 303, 371
+
+Olympia, games at, 209, 223
+
+Olympus, 285
+
+Oricus, 287
+
+Osiris, 369
+
+Ovid, 423, 445
+
+Palatine, the, 421
+
+Pandareos, 155
+
+Pandarus, 141
+
+Pannonia (Paeonia), 49, 53, 77, 91, 93, 259
+
+Paris, 263
+
+Parthia, 35
+
+Parthians, the, 33, 35, 57, 61, 199
+
+Parysatis, 23
+
+Patroclus, 193
+
+Peirene, 319
+
+Pelopids, the, 217
+
+Peloponnesus, the, 341
+
+Penelope, 281, 295, 301, 303, 305, 339, 341
+
+Penthesilea, 339
+
+Pergamon, 445
+
+Pericles, 85, 341, 343
+
+Persephone, 440, 483
+
+Persians, the, 45, 47, 69, 91, 253, 287, 350
+
+Phaeacians, the, 301
+
+Phaethon, 223
+
+Pheidias, 145, 299
+
+Philip of Macedon, 25, 287
+
+Phocian war, the, 87
+
+Phoenicians, the, 363, 411
+
+Phrygia, 449, 493
+
+Phrygians, the, 443, 447
+
+Pieria, 285
+
+Pindar, 21, 309, 358, 371
+
+Pittacus, 135
+
+Plataeans, the, 75
+
+Plato, 29, 36, 135, 183, 185, 187, 199, 211, 217, 219, 227, 229, 231, 233,
+            235, 239, 243, 279, 349, 351, 353, 354, 359, 369, 379, 381,
+            383, 391, 393, 395, 397, 399, 405, 411, 417, 440, 448, 453,
+            455, 457, 483, 485
+
+Plautus, 229
+
+Plotinus, 348, 349, 353, 397, 440, 441, 451, 459
+
+Plutarch, 193, 279, 341, 348, 350, 405, 423, 440, 485
+
+Po, river, 199
+
+Porphyry, 353, 385, 441, 451, 467, 481, 495
+
+Poseidon, 259, 283
+
+Praxiteles, 145
+
+Priam, 193, 253
+
+Proclus, 393, 411, 431, 483
+
+Prodicus, 151
+
+Propertius, 447
+
+Ptolemy, Claudius, 429
+
+Ptolemy Soter, 369
+
+Pylos, 65, 75
+
+Pyramids, the, 223
+
+Pythian oracle, the, 211
+
+Pytho, 223
+
+Quintilian, 273
+
+Quirinus (Romulus), 423, 425
+
+Remus, 423
+
+Renan, 349
+
+Rhadamanthus, 219
+
+Rhine, the, 193, 345
+
+Rhodogyne, 337
+
+Rhodopis, 337
+
+Romans, the, 261, 419, 443, 449, 493, 503
+
+Rome, 13, 15, 17, 75, 77, 259, 343, 357, 413, 421, 425, 449
+
+Romulus, 23, 421, 425
+
+Sallust, 351, 353, 431, 441, 461, 477
+
+Samos, 295, 313, 341
+
+Sapor, King, 53, 61, 63, 69, 73, 169
+
+Sappho, 293
+
+Sarambos, 229
+
+Sarpedon, 147, 159, 173, 179
+
+Saturn, 429
+
+Saxons, the, 91
+
+Scamander, the, 161
+
+Scheria, 303
+
+Scipio, 449
+
+Scythians, the, 77, 91
+
+Selene, 411, 423
+
+Seleucus, 105
+
+Semiramis, 337
+
+Serapis, 349, 351, 369
+
+Showerman, 348
+
+Sicily, 67, 199, 445
+
+Sicyon, 317
+
+Silius Italicus, 445
+
+Silvanus, 125, 259, 261
+
+Silvia, 423
+
+Simonides, 9
+
+Socrates, 211, 255, 279
+
+Sogdiana, 193
+
+Sophocles, 358
+
+Sparta, 207, 317
+
+Spartans, the, 261
+
+Sparti, the, 217
+
+Stobaeus, 229
+
+Stoics, the, 499
+
+Syloson, 313
+
+Syracuse, 75
+
+Syria, 69
+
+Syrians, the, 423
+
+Taenarum, 297
+
+Tantalus, 227
+
+Telemachus, 141
+
+Temenus, 285
+
+Terpander, 297
+
+Tertullian, 348
+
+Teucer, 141
+
+Thales, 335
+
+Thea, 371
+
+Themistius, 193, 205, 229, 453
+
+Theophrastus, 453
+
+Thermopylae, 259
+
+Thessalians, the, 83, 289
+
+Thessalonica, 289
+
+Thessaly, 169
+
+Thrace, 287, 317
+
+Tiber, the, 445
+
+Tigris, the, 57, 149, 167, 199
+
+Tiranus, 53
+
+Tiridates, 53
+
+Tomyris, Queen, 339
+
+Troy, 257
+
+Typho, 151
+
+Usener, 425
+
+Veneti, the, 191
+
+Vesta, 423
+
+Vetranio, 5, 67, 77, 79, 123, 193, 205, 207
+
+Wilamowitz, 351
+
+Xenarchus, 453
+
+Xenophon, 37, 151, 207, 279
+
+Xerxes, 73, 109, 169, 211
+
+Zeller, 407
+
+Zeus, 351, 371, 391, 393, 407, 409, 477, 501
+
+
+
+
+
+
+FOOTNOTES
+
+
+    1 The chief sources for the life of Julian are his _Orations_, his
+      _Letter to the Athenians_, Ammianus Marcellinus, and the _Orations_
+      and _Epistles_ of Libanius.
+
+    2 fr. 89.
+
+    3 Epistle, 33.
+
+    4 352 A.
+
+    5 236 A.
+
+    6 The text of the present edition is Hertlein’s, revised.
+
+    7 ψεῦδος V.
+
+    8 τὴν δύναμιν Wyttenbach, δύνασθαι τὴν MSS, Hertlein.
+
+    9 Vetranio.
+
+   10 Magnentius.
+
+   11 Isocrates, _Panegyricus_, 42 C.
+
+   12 τοῦ Reiske adds.
+
+   13 τοῖς προλαβοῦσιν Hertlein suggests, τότε προλαβοῦσιν MSS.
+
+   14 σε Schaefer adds.
+
+   15 Simonides _fr._ 66. Horace, _Odes_ 3. 2. 25.
+
+   16 καὶ Reiske adds.
+
+   17 ἱππέων καὶ πεζῶν MSS.
+
+   18 γεγόνασιν· οὐκοῦν ὡς MSS, οὔκουν ἀλλ᾽ ὡς M, οὔκουν οὕτως, ἀλλ ὡς
+      Hertlein suggests.
+
+   19 ἐκγόνων Wright, ἐγγόνων MSS, Hertlein.
+
+   20 σε Schaefer adds.
+
+   21 ἐθέλοιμ᾽ ἄν Cobet, ἔχοιμ᾽ ἄν Hertlein, εὔχομαι MSS.
+
+   22 δόξης Wyttenbach ἀξίας MSS, Hertlein.
+
+   23 Rome.
+
+   24 Rome.
+
+   25 τῶν Hertlein adds.
+
+   26 πρᾴως Cobet, ὁσίως MSS, Hertlein.
+
+   27 Constantius Chlorus and Maximianus.
+
+   28 Diocletian.
+
+   29 Constantine and Fausta.
+
+   30 Maxentius.
+
+   31 Constantinople.
+
+   32 Pindar _fr._ 46.
+
+   33 τε Cobet, εὖ MSS, Hertlein.
+
+   34 Herodotus 3. 89.
+
+   35 Constantine II. and Constans.
+
+   36 συνέβαινε Reiske, lacuna Hertlein.
+
+   37 οὔσης Wyttenbach adds, περιουσίας· MSS, Hertlein.
+
+   38 ἄν Schaefer adds.
+
+   39 ἔκγονοι Petavius, ἔγγονοι MSS, Hertlein.
+
+   40 γεγόνασιν Wyttenbach adds.
+
+   41 σε Wyttenbach adds.
+
+   42 Maximianus.
+
+   43 Constans.
+
+   44 καὶ Wyttenbach adds.
+
+   45 ποιεῖσθαι Wyttenbach, ποιεῖσθαι εἶναι δὲ MSS, Hertlein.
+
+   46 ἀναβιβάζοντα Cobet, ἀνάγοντα MSS, Hertlein.
+
+   47 Isocrates, _Evagoras_ 21.
+
+   48 Romulus.
+
+   49 _Republic_ 467 E.
+
+   50 τὰς πόλεις Cobet, ταῖς πόλεσιν MSS, Hertlein.
+
+   51 τῷ μὲν ὃς Wright, τὸν μὲν MSS, Hertlein, τὸ μὲν V.
+
+   52 Herodotus 1. 114.
+
+   53 πρῶτον Cobet adds.
+
+   54 ἤνεγκας Cobet, διήνεγκας MSS, Hertlein.
+
+   55 ἢ Reiske adds.
+
+   56 περιουσίαν Petavius, γερουσίαν MSS, Hertlein.
+
+   57 ἄρξοντα Hertlein suggests, ἄρχοντα MSS.
+
+   58 διαφυλάττοντα [καὶ] Hertlein.
+
+   59 ἄρξουσιν Cobet, ἄρχουσιν MSS, Hertlein.
+
+   60 παραδυομένη Wright, cf. Rep. 424 D, ὑποδυομένη MSS, Hertlein.
+
+   61 ἐνέτεκεν Wyttenbach, ἐντεκεῖν MSS, Hertlein, πέφυκεν ἐντεκεῖν
+      Petavius.
+
+   62 Cf. Aeschines _Against Ctesiphon_ 78. Horace _Epistles_ 1. 11. 27.
+
+   63 cf. Xenophon _Rep. Lac._ 15. 7.
+
+   64 τὰ Wyttenbach adds.
+
+   65 λαθεῖν Cobet, τὸ λαθεῖν MSS, Hertlein, τοῦ λαθεῖν Schaefer.
+
+   66 τι δρῶντα Spanheim, ἱδρῶτα MSS, Hertlein.
+
+   67 τροφῆς MSS, Cobet, διατροφῆς V, Hertlein.
+
+   68 κατακτησάμενος Cobet κτησάμενος MSS, Hertlein, καταχρησάμενος V.
+
+   69 δεόμενος MSS, Cobet, ἐνδεόμενος Hertlein.
+
+   70 Gyges.
+
+   71 ἰσηγορίας Petavius, ἴσης παρηγορίας MSS, Hertlein.
+
+   72 At Nicomedia 337 A.D.
+
+   73 Isocrates, _Evagoras_ 1.
+
+   74 Constans and Constantine.
+
+   75 φέροντες πρὸς MSS.
+
+   76 ὅσπερ . . . . στρατηγός MSS.
+
+   77 ἡ Schaefer adds.
+
+   78 πεντήκοντα μναῖς Reiske, Cobet, μνᾶς MSS.
+
+   79 ἀλυσιτελῶς δέ· λυσιτελὲς Petavius, Wyttenbach, Hertlein, ἀλυσιτελὲς
+      MSS.
+
+   80 Defeated at Carrhae B.C. 53: the Roman standards were recovered by
+      Augustus B.C. 20.
+
+   81 Emperor 282‐283 A.D.
+
+   82 Galerius Maximianus, son‐in‐law of Diocletian, was defeated in
+      Mesopotamia, 296 A.D., by Narses.
+
+   83 Diocletian.
+
+   84 The provinces of the East.
+
+   85 Regularly in Greek for Pannonia.
+
+   86 πραγμάτων θορύβου Wyttenbach, θορύβου πραγμάτων MSS, Hertlein.
+
+   87 ἀναγκαίου Capps suggests, γενναίου MSS, Hertlein.
+
+   88 πορείαις ταχείαις Capps suggests, πορείας μὲν τάχει MSS, Hertlein.
+
+   89 ὅπως μὲν ἐκ Petavius, ἀθρόως ἐκ MSS, Hertlein.
+
+   90 Tiranus, King of Armenia, was now, 337 A.D., deposed and imprisoned
+      by Sapor. His son, Arsaces, succeeded him in 341. Julian is
+      describing the interregnum. Gibbon, chap. 18, wrongly ascribes these
+      events to the reign of Tiridates, who died 314 A.D.
+
+   91 ὰς λειτουργίας Reiske adds.
+
+   92 ἐν Reiske adds.
+
+   93 καιρὸν Cobet, εὔκαιρον MSS, Hertlein. ἄκαιρον V, ἀκαριᾶιον Hertlein
+      conjectures.
+
+   94 δὲ Wright, τε Schaefer, Hertlein.
+
+   95 διατρίψας Cobet, τρίψας MSS, Hertlein.
+
+   96 ἀνανδρίας [καὶ δειλίας] Hertlein. M omits καὶ before δειλίας, hence
+      Petavius omits δειλίας.
+
+   97 χρησαμένου Hertlein suggests, χρησάμενον V, χρησαμένην MSS.
+
+   98 κελεύοντος σοῦ Hertlein suggests, κελεύοντος MSS.
+
+   99 τῷ πολλὰς Cobet, τὸ MSS, Hertlein.
+
+  100 τὸ Cobet, τῷ MSS, Hertlein.
+
+  101 ἀγωνισαμένους Rouse suggests, ἀγωνισομένους MSS, Hertlein.
+
+  102 διαδραμόντες Naber, δραμόντες MSS, Hertlein.
+
+  103 τοὺς ὑπὲρ MSS, Cobet (τοὺς ἀμυνομένους) ὑπὲρ Hertlein.
+
+  104 In Mesopotamia, 348 A.D. (Bury argues for 344 A.D.)
+
+  105 Sapor.
+
+  106 Sapor’s son.
+
+  107 ἡγητέον Schaefer, ἡγεῖ τὸ δὲ Cobet, Hertlein, ἡγεῖτο δὲ V, M, ἡγῇ τὸ
+      δὲ MSS.
+
+  108 καὶ Reiske, ὃ καὶ MSS.
+
+  109 κρινοῦντα Cobet, κρίνοντα MSS, Hertlein.
+
+  110 διεξιέναι Reiske, lacuna Hertlein following Petavius.
+
+  111 καίτοι Reiske, καὶ MSS, Hertlein. Petavius omits καὶ.
+
+  112 παρασκευῆς V, παρασκευῆς ἁπάσης MSS.
+
+  113 cf. Demosthenes, _De Corona_ 169.
+
+  114 Gaul.
+
+  115 Vetranio.
+
+  116 Demosthenes, _De Corona_ 61.
+
+  117 ἐπάγειν Hertlein suggests, ἐπάξοντες Wyttenbach, ἐπαύξουσι V,
+      ἐπάξουσι MSS.
+
+  118 σέλματα Reiske, ἕρματα MSS, Herlein. Reiske suggests συντριβομένων.
+      ἐπ᾽ αὐταῖς δὲ μηχανημάτων καὶ βελῶν πλῆθος.
+
+  119 ὀλλυμένων Cobet, ἀπολλυμένων MSS, Hertlein.
+
+  120 Nisibis.
+
+  121 cf. _Iliad_, 4. 451. ὀλλύντων τε καὶ ὀλλυμένων.
+
+  122 εὗρον τὸν Cobet, ηὕροντο Hertlein, εὗρον τὸν V, εὕραντο MSS.
+
+  123 Sapor.
+
+  124 _Odyssey_ 8. 49.
+
+  125 ἀρκεῖ Cobet, ἤρκει MSS, Hertlein.
+
+  126 Archimedes.
+
+  127 Marcellus 212 B.C.
+
+  128 The Galatians, _i.e._ the Gauls, and Celts are often thus
+      incorrectly distinguished, cf. 34 C. 36 B. 124 A.
+
+  129 390 B.C. under Brennus.
+
+  130 The Capitoline.
+
+  131 πόλιν Reiske, τὴν πόλιν MSS.
+
+  132 γεγόνασιν; Wright, γεγόνασιν. Hertlein.
+
+  133 Vetranio.
+
+  134 Magnentius.
+
+  135 πλέον ἔχειν Hertlein suggests, πλέον MSS.
+
+  136 σε Hertlein adds.
+
+  137 πάντως Hertlein suggests, ἄλλως MSS, cf. 222 A 353 C.
+
+  138 καὶ Hertlein adds.
+
+  139 σὲ Reiske adds.
+
+  140 Vetranio.
+
+  141 Magnentius.
+
+  142 Magnentius.
+
+  143 Demosthenes, _De Chersoneso_ 42.
+
+  144 Euripides, _Andromache_ 1146.
+
+  145 A proverb for necessity disguised as a choice, cf. 274 C.
+
+  146 σ᾽ Reiske adds.
+
+  147 ἴσως Hertlein suggests.
+
+  148 στρατηγεῖον Cobet, Hertlein, στρατήγιον MSS.
+
+  149 After τῷ Petavius adds σῷ.
+
+  150 ἡ Cobet, ἣ Reiske adds, Hertlein.
+
+  151 ἐγκαταλιπεῖν ἰσχύσασα Cobet, ἐναπολιπεῖν ἴσχυσε Schaefer, Hertlein,
+      ἐναπολιπεῖν ἰσχύσαι MSS.
+
+  152 ἐν Reiske adds, ἐλέγχου σοι V.
+
+  153 Aeschines, _Ctesiphon_ 74. 18.
+
+  154 From the description of the oratory of Pericles, Eupolis _fr._ 94:
+      πειθώ τις ἐπεκάθιζεν ἐπὶ τοῖς χείλεσιν· | οὕτως ἐκήλει καὶ μόνος τῶν
+      ῥητόρων | τὸ κέντρον ἐγκατέλειπε τοῖς ἀκροωμάνοις. Cf. 426 B.
+
+  155 συστῆναι Petavius, Cobet, ἐνστῆναι Schaefer, Hertlein, στῆναι MSS.
+
+  156 Demosthenes, _De Corona_ 230, a favourite common‐place.
+
+  157 Magnentius.
+
+  158 ὧν εἴς τε Schaefer, ὧν τε εἰς Hertlein, εἰς V, ἐς MSS.
+
+  159 ὡς Hertlein adds.
+
+  160 ἂν Schaefer adds.
+
+  161 ἄκοντες Reiske, Hertlein, ἁλόντες MSS.
+
+  162 τε Wyttenbach adds.
+
+  163 περὶ Hertlein suggests.
+
+  164 [καὶ] τοσοῦτον Hertlein.
+
+  165 Gauls.
+
+  166 Demosthenes, _De Corona_ 153.
+
+  167 Gaul.
+
+  168 351 A.D.
+
+  169 Demosthenes, _Olynthiac_ l. 23.
+
+  170 ἐπὶ κέρως Wyttenbach, Hertlein, ἐπικαίρως MSS.
+
+  171 θράσους Wyttenbach, Cobet, θράσος MSS, Hertlein. πρὸς . . . καὶ τοῦ
+      Hertlein suggests, καὶ πρὸς . . . τοῦ MSS.
+
+  172 In Pannonia 353 A.D.
+
+  173 Gallic.
+
+  174 ἦγες V, Hertlein, εἶχες MSS.
+
+  175 ἐκ Reiske adds.
+
+  176 Licinius.
+
+  177 cf. _Oration_ 2. 57 C.
+
+  178 τοῖς ποθοῦσιν Hertlein suggests, ποθοῦσιν MSS.
+
+  179 After φαινόμενον Reiske thinks ἐπέδειξε has fallen out.
+
+  180 Aquileia.
+
+  181 ἀνόσιος Cobet, ἀλλ᾽ οὐ θεὸς V, ἀλλ᾽ ὁ θεὸς MSS.
+
+  182 νίκης
+
+  183 Gaul.
+
+  184 In wrestling, the third fall secured the victory. Cf. _Or._ 2. 74 C.
+
+  185 355 A.D.
+
+  186 ἐξ Reiske, τῶν ἐξ MSS.
+
+  187 πόλιν ἑαυτὴν σοῦ Wyttenbach, ἐπώνυμόν σοι ἑαυτὴν Reiske, πόλιν
+      ἐπώνυμον MSS, Hertlein.
+
+  188 ἔχειν Hertlein suggests.
+
+  189 Seleucus son of Antiochus.
+
+  190 Constantinople.
+
+  191 οὕτως Reiske adds.
+
+  192 σε Reiske adds.
+
+  193 Hertlein suggests ὁ.
+
+  194 ἐπὶ τῶν Cobet, διὰ τῶν Wyttenbach, Hertlein, τῶν V, τὸν MSS.
+
+  195 πλέον ἔχουσι Reiske, πλέον MSS, Hertlein.
+
+  196 Cyaxares.
+
+  197 οὖν ὅτι MSS.
+
+  198 An echo of Demosthenes, _Against Leptines_ 15.
+
+  199 Gallus 351 A.D.: then Julian 355 A.D.
+
+  200 σ᾽ Hertlein suggests.
+
+  201 σ᾽ Hertlein suggests.
+
+  202 τοσούτοις τῷ πλήθει V, τοσούτοις τὸ πλῆθος MSS.
+
+  203 γνησίους MSS, Cobet, γνησίως V, Hertlein.
+
+  204 M and Petavius omit πρὸς . . . ἐπιτρεπομένη.
+
+  205 μένει Wyttenbach, μένειν MSS, Hertlein, ἐπὶ πολὺ μένειν V and
+      Spanheim omit.
+
+  206 ἀνείλου Hertlein suggests, Cobet, cf. 94 D 95 A, εἵλω V, εἵλου MSS.
+
+  207 πιστεύσας καὶ MSS.
+
+  208 Vetranio.
+
+  209 τινὰ λύκον MSS, τινῶν λύκων Hertlein suggests.
+
+  210 τοῦτο Hertlein suggests, τὸ MSS.
+
+  211 Under Silvanus.
+
+  212 Gaul.
+
+  213 Silvanus.
+
+  214 355 A.D.
+
+  215 The peroration is lost.
+
+  216 56 B and 101 D.
+
+  217 74 D.
+
+  218 Agamemnon.
+
+  219 _Iliad_ 19. 56.
+
+  220 Μοῖραν Hertlein suggests, Μοίρας MSS.
+
+  221 _Republic_ 577 E.
+
+  222 κοινῇ μὲν Hertlein suggests, κοινῇ τε MSS, cf. 43 D, 51 D.
+
+  223 μηδὲ Hertlein suggests, καὶ MSS.
+
+  224 _Iliad_ 6. 289.
+
+  225 Herodotus 7. 40; horses from the plain of Nisaea drew the chariot of
+      Xerxes when he invaded Greece.
+
+  226 _Iliad_ 2. 101.
+
+  227 [, ὁ δὲ] Πέλοπι Reiske, Hertlein.
+
+  228 [τῶν] βασιλευσάντων Hertlein.
+
+  229 Maximianus.
+
+  230 Constantius Chlorus.
+
+  231 Gaul.
+
+  232 Julian is in error; according to Bury, in Gibbon, Vol. 2, p. 588,
+      Spain was governed by Maximianus.
+
+  233 The Atlantic.
+
+  234 The Mediterranean.
+
+  235 _Iliad_ 20. 221.
+
+  236 θαρροῦντας Cobet, θαρρούντως MSS, Hertlein.
+
+  237 _Iliad_ 5. 222.
+
+  238 _Odyssey_ 4. 69 foll.
+
+  239 _Iliad_ 4. 97.
+
+  240 _Iliad_ 23. 870.
+
+  241 _Iliad_ 8. 266.
+
+  242 _Iliad_ 19. 385.
+
+  243 _Iliad_ 2. 552.
+
+  244 Nestor: _Iliad_ 2. 555.
+
+  245 The building of a wall with towers, to protect the ships, is
+      described in _Iliad_ 7. 436 foll.
+
+  246 By Praxiteles.
+
+  247 Alexander.
+
+  248 Agamemnon.
+
+  249 _Iliad_ 2. 761 foll.
+
+  250 _Odyssey_ 11. 550.
+
+  251 [τοῦ] βασιλέως Hertlein.
+
+  252 Magnentius.
+
+  253 _Iliad_ 13. 20.
+
+  254 ὁπλίτης Cobet, ὁπλίτης πεζός MSS., Hertlein.
+
+  255 ξυνεπισπομένης Cobet, ξυνεπομένης V Hertlein ξυνεφεπομένης MSS.
+
+  256 (τὴν) Ἁρετὴν Hertlein, ἀρετὴν MSS.
+
+  257 βαρβαρίζων MSS., Hertlein, βατταρίζων Cobet, cf. Plato, _Theaetetus_
+      175 C.
+
+  258 [τοῦ] βασιλέως Hertlein, cf. 55 B.
+
+  259 The Carians were proverbially worthless; cf. 320 D.
+
+  260 Hesiod, _Theogony_.
+
+  261 Xenophon, _Memorabilia_ 2. 1. 2.
+
+  262 Heracles.
+
+  263 Aeschylus, _Seven Against Thebes_ 440; Euripides, _Phoenissae_ 1182.
+
+  264 τὴν τάξιν Hertlein suggests, τάξιν MSS.
+
+  265 Marcellinus.
+
+  266 μὲν Reiske adds.
+
+  267 Πανδάρεω V, Naber, cf. _Odyssey_ 20, 66 Τυνδάρεω MSS., Hertlein.
+
+  268 ἐπράχθη MSS., Hertlein, ἐταράχθη Naber.
+
+  269 _Odyssey_ 20. 66.
+
+  270 The Drave.
+
+  271 μέσῃ τῇ πράξει V, Hertlein, μισητῆς πράξεως Reiske, μέση τῆς πράξεως
+      MSS.
+
+  272 Naber suggests ὢθουν ὠθοῦντο.
+
+  273 After δόρατα Petavius, Hertlein omit σφῶν.
+
+  274 ἐφιππαζόμενοι Hertlein suggests, ἀφιππαζόμενοι MSS.
+
+  275 προσβολαῖς—καὶ Wright προσβολαῖς.—[καὶ] Hertlein προσβολαῖς.—καὶ
+      MSS.
+
+  276 ὥσπερ—χρωμάτων Hertlein suggests ὥσπερ ἐν γραφῇ ὑπ᾽ ἀργυρωμάτων
+      τινῶν καὶ χρυσωμάτων “as though by gold or silver work in a
+      picture.”
+
+  277 _Iliad_ 21. 325 foll.
+
+  278 _Iliad_ 21. 242.
+
+  279 _Iliad_ 21. 269.
+
+  280 For eight words the text is hopelessly corrupt.
+
+  281 _Iliad_ 21. 27.
+
+  282 [τὰς] ὑπὲρ Reiske, Hertlein.
+
+  283 πολεμίξομεν Cobet, MSS., πολιμίζομεν V, Hertlein, πτολεμίζομεν M.
+
+  284 _Iliad_ 24. 657.
+
+  285 ἂν Reiske adds.
+
+  286 περιτειχίζων Hertlein suggests, cf. 27 B, ἐπετειχίζων MSS.
+
+  287 εἰσρεῖ Cobet, ἐκρεῖ MSS., Hertlein.
+
+  288 Nisibis.
+
+  289 Sapor becomes the ally of Magnentius as the crab was the ally of the
+      Hydra in the conflict with Heracles.
+
+  290 400 lbs. in all.
+
+  291 150 feet.
+
+  292 προῆγε Hertlein suggests, προσῆγε MSS.
+
+  293 παρασκευῆς ἄλλης Cobet, MSS., παρασκευῆς (ἄλλοτε) ἄλλης Reiske,
+      Hertlein.
+
+  294 Elephants.
+
+  295 ἀναρπασόμενοι Hertlein suggests, διαρπασάμενοι V, διαρπασόμενοι MSS.
+
+  296 οὐδὲ—ὕλης corrupt. Reiske suggests οὐδὲ αὐτὸ παντελῶς ὂν ξηρὸν ὑπό
+      τε ὕλης. ἕλης V, ὕλης MSS.
+
+  297 ἐπεξῇσαν Hertlein suggests, ἐπεξῄεσαν MSS., V omits.
+
+  298 τοιαύτῃ Reiske suggests, τοσαύτῃ MSS., Hertlein.
+
+  299 _Iliad_ 12. 438; cf. 71 B.
+
+  300 The text here is corrupt.
+
+  301 τὰ μὲν θηρία corrupt, Hertlein.
+
+  302 πυκνοῖς Cobet, πυκνῶς MSS., Hertlein.
+
+  303 κατενεχθέντα Reiske, εἰσενεχθέντα MSS., Hertlein.
+
+  304 ἀλλὰ μάταιον γὰρ Hertlein suggests, μάταιον δ᾽ ἄρα Reiske, μάταιον
+      γὰρ MSS.
+
+  305 ὅ Reiske adds.
+
+  306 Nestor.
+
+  307 _Iliad_ 14. 56.
+
+  308 τέχνης Reiske, τέχνη cant. Hertlein, τέχνῃ MSS.
+
+  309 _Iliad_ 20. 379.
+
+  310 _Iliad_ 11. 163.
+
+  311 _Iliad_ 11. 202.
+
+  312 ἄν Hertlein adds.
+
+  313 μεταγράφειν Cobet, παραγράφειν MSS., Hertlein.
+
+  314 εἰς ἑαυτὸν Cobet, cf. _Menexenus_ 247 E σεαυτοῦ Hertlein suggests
+      ἑαυτὸν, σεαυτὸ V, σεαυτοῦ MSS.
+
+  315 νοῦν—φρόνησιν Hertlein suggests, νῷ—φρονήσει MSS.
+
+  316 τὸν—θεόν Hertlein suggests, τῷ—θεῷ MSS. Hertlein suspects
+      corruption.
+
+  317 [ὡς] ἡδίω Hertlein, μᾶλλον V adds.
+
+  318 _Menexenus_ 247 E.
+
+  319 Plato says εἰς ἑαυτὸν ἀνήρτηται “who depends on _himself_.”
+
+  320 _Timaeus_ 90 A.
+
+  321 _Apology_ 30 D.
+
+  322 _Republic_ 354 B.
+
+  323 τοῖς πολλοῖς Hertlein suggests, πολλοῖς MSS.
+
+  324 ἰδιώτην τε Hertlein suggests, τε ἰδιώτην MSS.
+
+  325 δαίμων, cf. 69 A.
+
+  326 εὐπρεπὴς Cobet, εὐπρεποῦς MSS., Hertlein suggests εὐπρεπὴς ἀπρεποῦς
+      cf. 19 D.
+
+  327 ἄσμενος Hertlein suggests, ἀσμένως MSS.
+
+  328 Ajax.
+
+  329 _Iliad_ 12. 438.
+
+  330 παμμεγέθη Hertlein suggests, παμμιγῆ MSS.
+
+  331 Aquileia.
+
+  332 “v”.
+
+  333 Because of this favourable omen the city was called Aquileia, “the
+      city of the Eagle.”
+
+  334 κατέβαλον Reiske, ἔβαλον MSS., Hertlein.
+
+  335 ξὺν εὐβουλίᾳ Hertlein suggests, εὐβουλίᾳ Wyttenbach, ξυμβουλίᾳ MSS.
+
+  336 Hertlein suggests ἐκτελεῖν, but cf. Phoenissae 516, ἐξελεῖν MSS.
+      οὐδ᾽ ἂν—ἰσχύσειεν Hertlein suggests, οὐδὲ—ἰσχύσει MSS.
+
+  337 Alexander.
+
+  338 A hill fort in Sogdiana where the Bactrian chief Oxyartes made his
+      last stand against Alexander, 327 B.C.
+
+  339 cf. 77 B., Plutarch, _de Fort. Rom._ c. 4.
+
+  340 Julian refers to the triumph of Constantius over Vetranio, described
+      in _Or._ 1. 31 foll. and echoes Euripides, _Phoenissae_ 516, πᾶν γὰρ
+      ἐξαιρεῖ λόγος | ὃ καὶ σίδηρος πολεμίων δράσειεν ἄν. Themistius,
+      _Or._ 2, 37 B quotes these verses to illustrate the same incident.
+
+  341 πάλαι Hertlein suggests, ἅπαντα MSS.
+
+  342 διήλθομεν Reiske, δηλοῦμεν MSS., Hertlein.
+
+  343 Isocrates, _Evagoras_ 65, _Panegyricus_ 83.
+
+  344 _Iliad_ 24. 544.
+
+  345 ἀρχαῖον Reiske, ἀρχαῖος Hertlein, ὕθλος λίαν ἀρχαῖος Cobet, ἀρχαῖος
+      MSS.
+
+  346 Τρῶες Hertlein adds.
+
+  347 καὶ γὰρ Horkel, lacuna Hertlein; the inappropriate verb ἀναγράφω =
+      “register, record,” indicates corruption.
+
+  348 cf. _Oration_ 1. 22. 28.
+
+  349 In wrestling the third fall was final: the phrase became proverbial,
+      cf. Plato, _Phaedrus_ 256 B, Aeschylus, _Eumenides_ 592, Julian,
+      _Or._ 1. 40 B.
+
+  350 Before τῆς Hertlein, Reiske omit ὑπὲρ.
+
+  351 τῶν Hertlein adds.
+
+  352 ἂν Hertlein adds.
+
+  353 πρότερον οὐ Hertlein suggests, οὐ πρότερον MSS.
+
+  354 νῦν Cobet adds.
+
+  355 ᾔσθοντο σφῶν Cobet, ᾔσθοντο τὸ MSS., Hertlein.
+
+  356 ἀπῳκοδομημένον Hertlein suggests, ἀποικοδομούμενον MSS.
+
+  357 διειλημμένον Hertlein suggests, διηλούμενον MSS.
+
+  358 Briseis, _Iliad_ 1. 247.
+
+  359 _Iliad_ 9. 260.
+
+  360 τὰς Reiske adds.
+
+  361 [τοῦ] βασιλέως Hertlein.
+
+  362 τὰ before μαχιμώτατα V, Hertlein omit.
+
+  363 ἐκείνης Naber adds.
+
+  364 μόνοις Hertlein suggests, μόνον MSS.
+
+  365 _Iliad_ 2. 188.
+
+  366 Vetranio; Themistius, _Or._ 2. 37 B, who in a panegyric on
+      Constantius describes this oratorical triumph.
+
+  367 Demosthenes, _De Corona_ 262, ἦν γὰρ ἄσπονδος καὶ ἀκήρυκτος ...
+      πόλεμος.
+
+  368 The victory of Archidamus over the Arcadians Xenophon, _Hellenica_
+      7. 1. 32.
+
+  369 cf. _Oration_ 1. 32 A.
+
+  370 _Odyssey_ 24. 253.
+
+  371 ἄμεινον Petavius, Cobet, ἄρα Hertlein, MSS., ἄρα κἀκείνων cant. and
+      fl.
+
+  372 τὸ Reiske adds.
+
+  373 ἂ Reiske adds.
+
+  374 ἐσθῆτι ποικίλῃ MSS., Cobet, ἐσθῆτα ποικίλην Hertlein.
+
+  375 Latin; of which Julian had only a slight knowledge. The fourth
+      century Sophists were content with Greek. Themistius never learned
+      Latin, and Libanius needed an interpreter for a Latin letter,
+      _Epistle 956_.
+
+  376 ἐπαινοῦντα Reiske, εὐδαιμονοῦντα MSS., Hertlein.
+
+  377 cf. 191 A.
+
+  378 Plato, _Gorgias_ 470 D.
+
+  379 Plato, _Laws_ 699 A.
+
+  380 Plato, _Laws_ 698 D; Herodotus 6. 31.
+
+  381 Herodotus 1. 183.
+
+  382 παιδιὰν Cobet, _Mnemosyne_ 10. παιδιὰς (earlier conjecture Cobet)
+      Hertlein, παιδείους V, παῖδας MSS.
+
+  383 The gold work of Colophon was proverbial for its excellence. Cf.
+      Aristophanes, _Cocalus fr._ 8.
+
+  384 _Iliad_ 9. 404.
+
+  385 _Iliad_ 22. 156.
+
+  386 εἰ Hertlein adds.
+
+  387 ἐκγόνων MSS., cf. 82 A B, ἐγγόνων Hertlein.
+
+  388 ἐκγόνων MSS., ἐγγόνων Hertlein.
+
+  389 ἔκγονον MSS., Cobet, ἔγγονον Hertlein.
+
+  390 τε Hertlein adds.
+
+  391 καὶ ἀπορουμένης Hertlein suggests.
+
+  392 τινες καὶ Hertlein suggests, τινες σφόδρα καὶ MSS.
+
+  393 ἰχθῦς Hertlein suggests, ἰχθύας MSS., cf. 59 A, ἰχθῦας V.
+
+  394 ταλαιπωρίας Hertlein suggests, λοιδορίας MSS.
+
+  395 μονάρχην Cobet, μονάρχην μισθωτόν MSS., Hertlein suggests μόναρχον
+      μισθωτόν, ἢ μισθωτὸν Reiske, μονάρχου V.
+
+  396 After διορύττειν Cobet omits ἀναπειθόμενον.
+
+  397 ἀνθρώπους· Cobet, ἀνθρώπους ἐκφανέσ· Hertlein, ἐκφανὲς V, M, ἐμφανὲς
+      MSS.
+
+  398 First used by Archilochus, _fr._ 74, in a description of an eclipse
+      of the sun.
+
+  399 Plato, _Laws_ 728 A.
+
+  400 Horace, _Epistles_ 1. 1. 106.
+
+  401 One shoulder was white as ivory.
+
+  402 The Sparti, sprung from the dragon’s teeth sown by Cadmus.
+
+  403 The Rhine; cf. Julian, _Epistle_ 16.
+
+  404 Plato, _Laws_ 642 C.
+
+  405 Memnon.
+
+  406 cf. _Oration_ 3. 126.
+
+  407 _Iliad_ 17, 20.
+
+  408 Homeric phrase: _Iliad_ 17. 588.
+
+  409 Plato, _Laws_ 832 A.
+
+  410 _Odyssey_ 20. 56.
+
+  411 Euripides, _Phoenissae_ 506 and _fr._ 252, Nauck.
+
+  412 Of Queen Nitocris, Herodotus 1. 187.
+
+  413 “Huckster” (κάπηλος) Herodotus 3. 89.
+
+  414 Or Sarabos, a Plataean wineseller at Athens; Plato, _Gorgias_ 518 B;
+      perhaps to be identified with the _Vinarius Exaerambus_ in Plautus,
+      _Asinaria_ 436; cf. Themistius 297 D.
+
+  415 φιλοπολίτης Hertlein suggests, but cf. Isocrates _To Nicocles_ 15.
+
+  416 οἳ Hertlein adds.
+
+  417 τοῖς Hertlein suggests.
+
+  418 ἀδεεῖς Reiske, ἐνδεεῖς MSS., Hertlein.
+
+  419 πείσας εἴη Naber, cf. 272 D, 281 A, πείτειεν Hertlein, πεισθείη MSS.
+
+  420 A saying of Alexander, cf. Themistius 203 C; Stobaeus, _Sermones_
+      214; Isocrates, _To Nicocles_ 21.
+
+  421 Isocrates, _To Nicocles_ 15; Dio Chrysostom, _Oration_ i. 28.
+
+  422 _Republic_ 416 A.
+
+  423 Plato, _Laws_ 808 B.
+
+  424 _Republic_ 416 A.
+
+  425 Before τὰς Hertlein omits καὶ.
+
+  426 ἀφανιεῖ Cobet, ἀφανίσει MSS., Hertlein.
+
+  427 οὐ Hertlein adds.
+
+  428 ἐπεισαγαγεῖν Hertlein, ἐπαγαγεῖν MSS.
+
+  429 After τῶν Hertlein omits φίλων καὶ.
+
+  430 ἔγγονος Hertlein, MSS.
+
+  431 προηγόρευται Hertlein suggests, προαγορεύεται MSS.
+
+  432 δικαστήριον Hertlein suggests, τὸ δικαστήριον MSS.
+
+  433 τῆς ἑαυτοῦ ἀρετῆς Reiske, ἀρετῆς MSS., Hertlein.
+
+  434 κοινωνίαν προσληφθεῖσιν. Reiske, κοινωνίαν, MSS., Hertlein.
+
+  435 μείζονα ἐν Hertlein suggests, μείζονα τε ἐν MSS.
+
+  436 ἀδικουμένων ἐπιτρέπων Reiske, ἀδικουμένων, MSS., Hertlein.
+
+  437 Plato, _Theaetetus_ 176 A.
+
+  438 Plato, _Laws_ 937 D.
+
+  439 ἑλόντες Cobet, ἑλόντες τὴν ἀρχὴν MSS., Hertlein.
+
+  440 ὡς πρὸς Cobet, ὥσπερ MSS., Hertlein.
+
+  441 τοῖς ἀγαθοῖς Hertlein suggests, ἀλλήλοις MSS.
+
+  442 ψευδομαρτυρίων Cobet, ψευδομαρτυριῶν Hertlein, V, M, ψευδομαρτυρίας
+      MSS.
+
+  443 ὑμᾶσ Hertlein suggests, ὑμᾶς αὐτοὺς MSS.
+
+  444 τημελεῖν καὶ Cobet, [ἐπιμελεῖν καὶ] Hertlein, who suggests κήδεσθαι
+      καὶ ἐπαμύνειν, ἐπιμένειν M, ἐπισυνέχειν V, ἐπιμελεῖν MSS.
+
+  445 Constantine II.
+
+  446 Constans.
+
+  447 Constantine II was slain while marching against Constans.
+
+  448 Constans.
+
+  449 Constans was slain by the soldiers of Magnentius.
+
+  450 νεαρᾶς Hertlein suggests, νεωτέρας MSS.
+
+  451 Under Alexander.
+
+  452 Darius III.
+
+  453 _Iliad_ 2. 356.
+
+  454 Magnentius.
+
+  455 cf. _Oration_ l. 34 A.
+
+  456 Alcinous.
+
+  457 _Odyssey_ 8. 209.
+
+  458 τὸν V, τὸν τῆς MSS.
+
+  459 ἀποτρεψάμενον Hertlein suggests, δεξάμενον Petavius, τρεψάμενον MSS.
+
+  460 Dioscorides in Athenaeus 507 D; Tacitus _Hist._ 4. 6; cf. Milton
+      _Lycidas_,
+
+      “Fame is the spur that the clear spirit doth raise
+      (That last infirmity of noble mind).”
+
+  461 A proverb, cf. Euripides, _Andromache_ 368.
+
+  462 πολλοῖς fl., Hertlein prefers, πολλῆς MSS.
+
+  463 τοὺς Hertlein suggests, τοῦ MSS.
+
+  464 Aristophanes, _Frogs_ 84.
+
+  465 Pannonia.
+
+  466 Silvanus, cf. _Oration_ 1. 60.
+
+  467 cf. _Oration_ 1. 35 C.
+
+  468 Thermopylae.
+
+  469 Leonidas.
+
+  470 [Ὅμηρος] ὅρκια Hertlein.
+
+  471 ἐξελεγχθεῖσιν Hertlein suggests, ἐλεγχθεῖσιν MSS.
+
+  472 ἐγνωκὼς τρόπου—κατανοήσας Hertlein suggests, ἐγνωκώς—τὸν τρόπου
+      κατανοήσας MSS.
+
+  473 τῆς Hertlein adds.
+
+  474 βούλεσθαι Hertlein suggests, βούλεσθαί περ MSS.
+
+  475 Silvanus.
+
+  476 _Iliad_ 22. 262.
+
+  477 Euripides, _Bacchae_ 822.
+
+  478 cf. _Oration_ 1. 48 C.
+
+  479 His Oriental dress suggested Persian rule, symbolised by the
+      crescent.
+
+  480 cf. _Oration_ l. 49 A.
+
+  481 cf. _Oration_ l. 48 C, D.
+
+  482 A proverb; the pine when cut down does not send up shoots again.
+
+  483 Herodotus 6. 37.
+
+  484 His campaign in Gaul.
+
+  485 cf. Quintilian 3. 7. 10. on the _Gratiarum actio_.
+
+  486 πέρα Cobet, ὑπὲρ MSS., Hertlein.
+
+  487 τούτους Cobet, οὗτοι MSS., Hertlein.
+
+  488 ὑποσχὼν Cobet, ὑποσχεῖν MSS., Hertlein.
+
+  489 τὸν ᾧ Cobet, Naber ᾧ MSS., Hertlein.
+
+  490 ἐπὶ βασιλέα Cobet, [ἐφ᾽ Ἑλλάδα] Hertlein.
+
+  491 καλούς τε κἀγαθοὺς Cobet, καλοὺς MSS., Hertlein.
+
+  492 οἵαν νέμειν Hertlein suggests, νέμειν MSS.
+
+  493 ἐκείνῃ Petavius, ἐκείνην MSS., Hertlein.
+
+  494 εἶτα Cobet adds.
+
+  495 αὐτῷ Cobet, αὐτοῦ MSS., Hertlein.
+
+  496 [τῇ] τέχνῃ Hertlein.
+
+  497 Plutarch, _Moralia_ 63 D.
+
+  498 Arete.
+
+  499 Nausicaa.
+
+  500 _Odyssey_ 7. 20.
+
+  501 _Odyssey_ 7. 54.
+
+  502 καὶ τῶν Petavius, οὐ τῶν MSS., Hertlein suggests οὕτως ἀγαθῶν
+      ὑπαρχόντων, Reiske suggests ἐπιτηδευμάτων. ἀπορῶ μὲν οὖν ὅτου ἅψωμαι
+      πρώτου τῶν ἀγαθῶν. “I am at a loss which of her noble qualities to
+      discuss first.”
+
+  503 ἀπολιπόντες MSS., ἀπολείποντες V, Hertlein.
+
+  504 ὥστ᾽ Hertlein suggests.
+
+  505 Eusebia belonged to a noble family of Thessalonica, in Macedonia;
+      she was married to Constantius in 352 A.D.
+
+  506 Near Mount Olympus.
+
+  507 Herodotus 8. 137.
+
+  508 Cyrus.
+
+  509 A town on the coast of Illyria.
+
+  510 Aristotle; “who bred | Great Alexander to subdue the world.” Milton,
+      _Paradise Regained_ 4.
+
+  511 _i.e._ of Greeks.
+
+  512 Thessalonica.
+
+  513 ἄρχειν Hertlein adds.
+
+  514 οὔτε—τε Hertlein suggests, οὐδὲ—δὲ MSS.
+
+  515 δοκεῖ καταλιπεῖν Hertlein suggests, καταλιπεῖν V, M, καταλείπει MSS.
+
+  516 The consulship.
+
+  517 οὐδὲν MSS., οὐδὲ ἕν V, Hertlein.
+
+  518 Ἄστερες μὲν ἀμφὶ κάλαν σελάνναν ἄψ᾽ ἀποκρύπτοισι φάεννον εἶδος.
+      Sappho _fr._ 3.
+
+  519 τῆς Cobet adds.
+
+  520 Before ὑπὲρ Horkel and Hertlein omit ὃς.
+
+  521 δήμους Naber, μούσας MSS., Hertlein.
+
+  522 Euripides, _Suppliants_ 494.
+
+  523 The wife of Protesilaus.
+
+  524 τῶν before γυναικῶν Hertlein omits.
+
+  525 νόμους Hertlein suggests, λόγους MSS.
+
+  526 τε Hertlein suggests, δὲ MSS.
+
+  527 εἰ [τις] Hertlein.
+
+  528 διὰ πλειόνων. Hertlein suggests, μετὰ πλείονος MSS.
+
+  529 Arion.
+
+  530 Taenarum.
+
+  531 Literally seeds or small beads.
+
+  532 Famed for his minute carving of ivory.
+
+  533 _Odyssey_ 5. 70.
+
+  534 ἡβώωσα Cobet, ἡβῶσα MSS., Hertlein.
+
+  535 δοκεῖτε Hertlein suggests, εἰκὸς Reiske δοκεῖ MSS.
+
+  536 δεινότερα Hertlein suggests, δεινόταιτα MSS.
+
+  537 The cave of Calypso.
+
+  538 cf. _Misopogon_ 342A. In both passages Julian evidently echoes some
+      line, not now extant, from Menander, _Duskolos_.
+
+  539 _Odyssey_ 11. 223.
+
+  540 ἤδη Horkel, εἰ δή MSS.
+
+  541 πίθω Bruno Friederich, πειθώ τε καὶ ἰδέα MSS., Hertlein, τε καὶ ἰδέα
+      Cobet omits.
+
+  542 φησι τὸν Δία ἐκβιαζόμενον—ὁμολογεῖν Cobet, φησιν,
+      ἐκβιαζόμενος—ὁμολογεῖ MSS., Hertlein, ἐκβιαζόμενον V, ὁμολογεῖν V,
+      M.
+
+  543 ξυγχωρεῖ Reiske.
+
+  544 ἀλλ᾽ οὐδὲ Hertlein suggests.
+
+  545 ἐκέλευσεν οὔτε ἄλλο ποτε οὔτε Hertlein suggests, οὔτε ἤτησεν ἄλλῳ
+      ποτέ τινι οὔτε MSS.
+
+  546 ἄγει Cobet, ἄγειν MSS., Hertlein.
+
+  547 _Odyssey_ 23. 284.
+
+  548 cf. _Iliad_ 24. 527; _Oration_ 7. 236 C.
+
+  549 The traditional founding of the ancient court of the Areopagus,
+      which tried cases of homicide, is described in Aeschylus,
+      _Eumenides_. Orestes, on trial at Athens for matricide, is
+      acquitted, the votes being even, by the decision of Athene, who
+      thereupon founds the tribunal, 485 foll.
+
+  550 _Iliad_ 4. 43.
+
+  551 _Olympian Ode_ 6. 4. Pindar says that, as though he were building
+      the splendid forecourt of a house, he will begin his Ode with
+      splendid words.
+
+  552 ἐκείνῳ Hertlein suggests, ἐκείνων MSS.
+
+  553 κἂν—ἐπιστεύσατε πάντα—λέγειν Cobet, καὶ—πιστεύσετε πάντα—λέγοντι
+      MSS., πάντως V, Hertlein, πιστεύσατε V.
+
+  554 αὐτῆς γε—ταύτης Hertlein suggests, αὐτοῦ τε—αὐτῆς MSS.
+
+  555 Cambyses.
+
+  556 Syloson, Herodotus 3. 139; cf. Julian, _Epistle_ 29; Themistius 67
+      A, 109 D.
+
+  557 _Iliad_ 12. 382 ἀνὴρ οὐδὲ μάλ᾽ ἡβῶν.
+
+  558 τούτων Reiske adds.
+
+  559 _Iliad_ 4. 171.
+
+  560 The port of Argolis.
+
+  561 περαίνειν διανοούμεθα Hertlein suggests, διαπεραίνειν οἰόμεθα MSS.
+
+  562 ἧς Horkel adds.
+
+  563 ἁπτόμεθα Cobet, ἡττώμεθα V, ἡψάμεθα MSS., Hertlein.
+
+  564 _Iliad_ 9. 380.
+
+  565 παραγίγνεται Reiske, lacuna MSS., Hertlein.
+
+  566 [λιάν] αὐθάδει Hertlein.
+
+  567 δὲ Hertlein adds.
+
+  568 ἀμῶς γέ πη—τὸν ἡνίοχον Reiske, ἄλλως ἐπὶ τὸν ἡνίοχον MSS., Hertlein.
+
+  569 φοροῦντα Hertlein suggests, φέροντα MSS.
+
+  570 φορεῖν Hertlein suggests, φέρειν MSS.
+
+  571 The title of Caesar.
+
+  572 To illustrate the skill and, at the same time, the difficult
+      position of Constantius as sole Emperor, Julian describes an
+      impossible feat. The restive teams are the provinces of the Empire,
+      which had hitherto been controlled by two or more Emperors.
+
+  573 _Iliad_ 23. 341.
+
+  574 πλείονα Hertlein suggests, πλεῖον MSS.
+
+  575 _Iliad_ 3. 217.
+
+  576 αὐτὴ Hertlein suggests, αὕτη MSS.
+
+  577 _Iliad_ 9. 122.
+
+  578 [σφόδρα] ἡσθῆναι Hertlein.
+
+  579 ἐκείνας Reiske, ἐκεῖνα MSS., Hertlein.
+
+  580 παλαιῶν [ἔργων] Hertlein.
+
+  581 Before τοὺς Klimek omits πρὸς.
+
+  582 Gaul.
+
+  583 Euripides, _Phoenissae_ 532.
+
+  584 τοῖς Naber, τούτοις MSS., Hertlein.
+
+  585 τοῖς Naber, τούτοις MSS., Hertlein.
+
+  586 στερηθείη Cobet, δεηθείη MSS., Hertlein.
+
+  587 μιμητέον Petavius adds.
+
+  588 τι Horkel, τὸ MSS., Hertlein.
+
+  589 τι Cobet, τινος MSS., Hertlein.
+
+  590 δὲ MSS., Cobet, γὰρ V, M, Hertlein.
+
+  591 εἰκὸς Reiske adds.
+
+  592 Semiramis, Herodotus 1. 184.
+
+  593 The Euphrates.
+
+  594 Herodotus 1. 185; _Oration_ 2. 85 C.
+
+  595 Rhodopis? wrongly supposed to have built the third pyramid.
+
+  596 Herodotus 1. 205.
+
+  597 _Odyssey_ 1. 334.
+
+  598 τούτων δ᾽ οὐδ᾽ Hertlein suggests, τούτων δὲ MSS.
+
+  599 πολλὰ ἰδίᾳ τε Hertlein suggests, πολλά τε ἰδίᾳ MSS.
+
+  600 προσῆκον Hertlein suggests, προσῆκεν MSS.
+
+  601 Penthesilea.
+
+  602 Achilles and the Scamander; _Iliad_ 21. 234 foll., _Oration_ 2. 60
+      C.
+
+  603 χρόνον Cobet adds.
+
+  604 Julian tells, incorrectly, the anecdote in Plutarch, _Pericles_ 38.
+
+  605 440 B.C.
+
+  606 445 B.C.
+
+  607 με Cobet adds.
+
+  608 357 A.D.
+
+  609 Plutarch, _Pompeius_ 24. For a full description of the origin and
+      spread of Mithraism see Cumont, _Textes et Monuments figurés
+      relatifs aux mystères de Mithra_, 1896, 1899, _Les Mystères de
+      Mithra_, 1902, and _Les religions orientales dans le paganisme
+      romain_, 1909 (English translation by G. Showerman, 1911).
+
+  610 On Julian’s triad cf. Naville, _Julien l’Apostat et la philosophie
+      du polythéisme_, Paris, 1877.
+
+  611 _Concerning Isis and Osiris_ 46.
+
+  612 148 B.
+
+  613 Iliad 17. 447.
+
+  614 πω τότε Cobet, πώποτε MSS, Hertlein.
+
+  615 τοῦ Reiske, τὸ MSS, Hertlein.
+
+  616 ἡγοῦμαι Petavius, ἡγοῦμαι κοινότερον μὲν MSS, Hertlein.
+
+  617 Aristotle, _Physics_ 2. 2. 194 b; cf. 151 D.
+
+  618 σπείρων Hertlein suggests, σπείρειν MSS.
+
+  619 Plato, _Timaeus_ 42 D.
+
+  620 As opposed to the unreasoning soul, ἄλογος ψυχή, that is in animals
+      other than man. Plato, Aristotle, Plotinus, and Porphyry allowed
+      some form of soul to plants, but this was denied by Iamblichus,
+      Julian, and Sallust.
+
+  621 He refers to his initiation into the cult of Mithras.
+
+  622 When he was still a professed Christian.
+
+  623 _i.e._ not only prophets and emperors but all men are related to
+      Helios.
+
+  624 cf. _Oration_ 7. 237 C.
+
+  625 cf. 144 A, 149 C.
+
+  626 Rome.
+
+  627 At the beginning of January; cf. 156 C.
+
+  628 Julian distinguishes the visible sun from his archetype, the
+      offspring of the Good.
+
+  629 _i.e._ the intelligible world, νοητός, comprehended only by pure
+      reason; the intellectual, νοερός, endowed with intelligence; and
+      thirdly the world of sense‐perception αἰσθητός. The first of these
+      worlds the Neo‐Platonists took over from Plato, _Republic_ 508
+      foll.; the second was invented by Iamblichus.
+
+  630 ἀγέννητος Hertlein suggests, ἀγεννήτως MSS.
+
+  631 Pindar _fr._ 107, and Sophocles, _Antigone_ 100 ἀκτὶς ἀελίου.
+
+  632 Republic 508 B.
+
+  633 ἁλήθεια Hertlein suggests, ἀλήθεια MSS.
+
+  634 Though Aristotle did not use this phrase, it was his theory of a
+      fifth element superior to the other four, called by him “aether” or
+      “first element,” _De Coelo_ 1. 3 270 B, that suggested to Iamblichus
+      the notion of a fifth substance or element; cf. _Theologumena
+      Arithmeticae_ 35, 22 Ast, where he calls the fifth element “aether.”
+
+  635 After τοσούτων Hertlein suggests αἴτοις.
+
+  636 cf. 138 B.
+
+  637 Aristotle, _De Anima_ 418 A.
+
+  638 γε Hertlein suggests, τε MSS.
+
+  639 133 B.
+
+  640 Julian conceives of the sun in three ways; first as transcendental,
+      in which form he is indistinguishable from the Good in the
+      intelligible world, secondly as Helios‐Mithras, ruler of the
+      intellectual gods, thirdly as the visible sun.
+
+  641 133 D‐134 A is a digression on the light of the sun.
+
+  642 _i.e._ the stars.
+
+  643 _De Anima_ 419 A; Aristotle there says that light is the
+      actualisation or positive determination of the transparent medium.
+      Julian echoes the whole passage.
+
+  644 Mind, νοῦς, is here identified with Helios; cf. Macrobius,
+      _Saturnalia_ 1. 19. 9. Sol mundi mens est, “the sun is the mind of
+      the universe”; Iamblichus, _Protrepticus_ 21, 115; Ammianus
+      Marcellinus, 21. 1. 11.
+
+  645 Julian echoes Plato, _Republic_ 507, 508.
+
+  646 cf. 146 D.
+
+  647 _i.e._ the stationary positions and the direct and retrograde
+      movements of the planets.
+
+  648 157 C.
+
+  649 αὐτοῦ Hertlein suggests, ἑαυτοῦ MSS.
+
+  650 144 A, B, 149 C.
+
+  651 _Cratylus_ 403 B.
+
+  652 _Phaedo_ 83 D.
+
+  653 ἔκγονον MSS, ἔγγονον V, Hertlein.
+
+  654 δὲ τίς ἂν ἄλλος Hertlein suggests, δέ τις ἂν εἴη MSS.
+
+  655 _Iliad_ 8. 480; _Odyssey_ 1. 8.
+
+  656 _Odyssey_ 12. 383.
+
+  657 This oracular verse is quoted as Orphic by Macrobius, _Saturnalia_
+      1. 18. 18; but Julian, no doubt following Iamblichus, substitutes
+      Serapis for Dionysus at the end of the verse. The worship of Serapis
+      in the Graeco‐Roman world began with the foundation of a Serapeum by
+      Ptolemy Soter at Alexandria. Serapis was identified with Osiris, the
+      Egyptian counterpart of Dionysus.
+
+  658 _Phaedo_ 80 D; in _Cratylus_ 403 Plato discusses, though not
+      seriously, the etymology of the word “Hades.”
+
+  659 Ἁΐδης, “Unseen.”
+
+  660 _Theogony_ 371; cf. Pindar, _Isthmian_ 4. 1.
+
+  661 Hyperion means “he that walks above.”
+
+  662 They had devoured the oxen of the sun; _Odyssey_ 12. 352 foll.
+
+  663 _Iliad_ 8. 24; Zeus utters this threat against the gods if they
+      should aid either the Trojans or the Greeks.
+
+  664 _Iliad_ 18. 239.
+
+  665 _Iliad_ 21. 6.
+
+  666 Julian now describes the substance or essential nature, οὐσία, of
+      Helios, 137 D‐142 B.
+
+  667 _i.e._ The sun, moon and planets; the orbits of the planets are
+      complicated by their direct and retrograde movements.
+
+  668 cf. 133 D.
+
+  669 τὰ τελευταῖα Hertlein suggests, τελευταῖα MSS.
+
+  670 Julian defines the ways in which Helios possesses μεσότης, or
+      middleness; he is mediator and connecting link as well as locally
+      midway between the two worlds and the centre of the intellectual
+      gods; see Introduction, p. 350.
+
+  671 cf. Empedocles, _fr._ 18; 122, 2; 17, 19 Diels.
+
+  672 τὰ Hertlein suggests, ταῦτα MSS.
+
+  673 Plato, _Timaeus_ 33 A.
+
+  674 cf. 139 C; _Oration_ 5. 165 C, 166 D, 170 C.
+
+  675 τὰς Hertlein suggests.
+
+  676 cf. 167 D. In _Timaeus_ 58 A it is the revolution of the whole which
+      by constriction compresses all matter together, but Julian had that
+      passage in mind. In Empedocles it is the Titan, Aether, _i.e._ the
+      Fifth Substance, that “binds the globe.” _fr._ 38 Diels.
+
+  677 Plato in _Timaeus_ 41 A, distinguishes “the gods who revolve before
+      our eyes” from “those who reveal themselves so far as they will.”
+      Julian regularly describes, as here, a triad; every one of his three
+      worlds has its own unconditioned being (αὐθυπόστατον); its own
+      creative power (δημιουργία); its own power to generate life (γόνιμον
+      τῆς ζωῆς); and in every case, the middle term is Helios as a
+      connecting link in his capacity of thinking or intellectual god
+      (νοερός).
+
+  678 Julian now describes the three kinds of substance (οὐσία) and its
+      three forms (εἴδη) in the three worlds.
+
+  679 _i.e._ the visible heavenly bodies.
+
+  680 Helios connects the forms (Plato’s Ideas) which exist in the
+      intelligible world, with those which in our world ally themselves
+      with matter; cf. _Oration_ 5. 171 B.
+
+  681 αὐτὰ V, αὐτὸς MSS, Hertlein.
+
+  682 _i.e._ the heavenly bodies.
+
+  683 These angels combine, as does a model, the idea and its
+      hypostazisation; cf. 142 A, _Letter to the Athenians_ 275 B. Julian
+      nowhere defines angels, but Porphyry as quoted by Augustine, _De
+      civitate Dei_ 10, 9, distinguished them from daemons and placed them
+      in the aether.
+
+  684 προηγούμενος V, προκαθηγούμενος MSS, Hertlein.
+
+  685 cf. 141 B.
+
+  686 _i.e._ the heavenly bodies; cf. _Fragment of a Letter_ 295 A.
+
+  687 _Nichomachean Ethics_ 7. 14. 1154 b.
+
+  688 τοιοῦτον Hertlein suggests, τούτων MSS.
+
+  689 The powers and activities of Helios are now described, 142 D‐152 A.
+
+  690 cf. 148 C, _Timaeus_ 47 A, _Republic_ 529 B, where Plato
+      distinguishes mere star‐gazing from astronomy.
+
+  691 διὰ τὴν Hertlein suggests, καὶ τὴν MSS.
+
+  692 cf. 144 C.
+
+  693 _Timaeus_ 32 B; Plato says that to make the universe solid, “God set
+      air and water between fire and earth.”
+
+  694 cf. 144 C. 179 A; Proclus on Plato, _Timaeus_ 203 E, says that
+      because Dionysus was torn asunder by the Titans, his function is to
+      divide wholes into their parts and to separate the forms (εἴδη).
+
+  695 Julian calls Dionysus the son of Helios 152 C, D, and the son of
+      Zeus, _Oration_ 5. 179 B.
+
+  696 cf. 153 B, where Asclepios is called “the saviour of the All,” and
+      _Against the Christians_ 200 A.
+
+  697 ἔκγονος MSS, ἔγγονος V, Hertlein.
+
+  698 νοητοῖς Petavius adds.
+
+  699 cf. 141 B, _Letter to the Athenians_ 275 B.
+
+  700 The sun.
+
+  701 Plato, _Symposium_ 206 B τόκος ἐν καλῷ.
+
+  702 _i.e._ Intellectual Helios.
+
+  703 _i.e._ Intelligible Helios.
+
+  704 Plato, _Laws_ 713 D defines daemons as a race superior to men but
+      inferior to gods; they were created to watch over human affairs;
+      Julian, _Letter to Themistius_ 258 B echoes Plato’s description; cf.
+      Plotinus 3. 5. 6; pseudo‐Iamblichus, _De Mysteriis_ 1. 20. 61;
+      Julian 2. 90 B.
+
+  705 _i.e._ the individual souls; by using this term, derived from the
+      Neo‐Platonists and Iamblichus, Julian implies that there is an
+      indivisible world soul; cf. Plotinus 4. 8. 8 ἡ μὲν ὅλη (ψυχὴ) ... αἱ
+      δὲ ἑν μέρει γενόμεναι.
+
+  706 _Odyssey_ 11, 303; Philo Judaeus, _De Decalogo_ 2. 190, τόν τε
+      οὐρανὸν εἰς ἡμισφαίρια τῷ λόγῳ διχῇ διανείμαντες, τὸ μὲν ὑπὲρ γῆς τὸ
+      δ᾽ ὑπὸ γῆς, Διοσκούρους ἐκάλεσαν τὸ περὶ τῆς ἑτερημέρου ζωῆς αὐτῶν
+      προστερατευσάμενοι διήγημα.
+
+  707 κενὸν Hertlein suggests, καινὸν Mb, κοινὸν MSS.
+
+  708 _Timaeus_ 37 C; when the Creator had made the universe, he invented
+      Time as an attribute of “divided substance.”
+
+  709 For Julian’s debt to Iamblichus cf. 150 D, 157 B, C.
+
+  710 Kronos, Zeus, Ares, Helios, Aphrodite, Hermes, Selene are the seven
+      planets; cf. 149 D. Though Helios guides the others he is counted
+      with them.
+
+  711 _i.e._ the fixed stars; cf. Iamblichus, _Theologumena arithmeticae_
+      56. 4 ἡ περιέχουσα τὰ πάντα σφαῖρα ὀγδόη, “the eighth sphere that
+      encompasses all the rest.”
+
+  712 The Graces are often associated with Spring; Julian seems to be
+      describing obscurely the annual course of the sun.
+
+  713 Necessity played an important part in the cult of Mithras and was
+      sometimes identified with the constellation Virgo who holds the
+      scales of Justice.
+
+  714 For the adoption of the Dioscuri into the Mithraic cult see Cumont.
+      Julian does not give his own view, though he rejects that of the
+      later Greek astronomers. Macrobius, _Saturnalia_ 1. 21. 22
+      identifies them with the sun.
+
+  715 _i.e._ the torrid zone. On the equator in the winter months shadows
+      fall due north at noon, in the summer months due south; this is more
+      or less true of the whole torrid zone; cf. ἀμφίσκιος which has the
+      same meaning.
+
+  716 _Iliad_ 14. 246.
+
+  717 For the affectation of mystery cf. 152 B, 159 A, 172 D.
+
+  718 δὴ Hertlein suggests, δὲ MSS.
+
+  719 Plutarch, _Demosthenes_ 4, quotes this phrase as peculiarly
+      Platonic; cf. Plato, _Laws_ 676 A.
+
+  720 cf. 143 B and note.
+
+  721 χαριτοδότης Spanheim, χαριδότης Hertlein, MSS.
+
+  722 ἁδρᾷ Hertlein suggests, ἀνδρῶν MSS.
+
+  723 ἐπιτροπεύει Wright, ἐπιτροπεύουσι Hertlein, MSS lacuna Petavius.
+
+  724 Literally “life‐bringer,” Aristotle’s phrase for the zodiac.
+
+  725 cf. Zeller, _Philosophie der Griechen_ III. 2, p. 753, notes.
+
+  726 There is a play on the word κύκλος, which means both “sphere” and
+      “circle.”
+
+  727 The Egyptian sun‐god, whose worship was introduced first into Greece
+      and later at Rome.
+
+  728 Athene as goddess of Forethought was worshipped at Delphi, but her
+      earlier epithet was προναία “whose statue is in front of the
+      temple”; cf. Aeschylus, _Eumenides_ 21, Herodotus 8. 37; late
+      writers often confuse these forms. Julian applies the epithet
+      πρόνοια to the mother of the gods 179 A, and to Prometheus 182 D;
+      cf. 131 C.
+
+  729 This verse was quoted from an unknown source by Eustathius on
+      _Iliad_ 1. p. 83. “The Grey‐eyed” is a name of Athene.
+
+  730 _Iliad_ 8. 538; 13. 827.
+
+  731 δ᾽ Hertlein adds.
+
+  732 τὸ Hertlein adds.
+
+  733 ἐπιμετρῆσαι Hertlein suggests, μετριάσαι MSS.
+
+  734 Ἔμεσαν Spanheim, cf. 154 B, Ἔδεσσαν MSS.
+
+  735 On Athene cf. _Oration_ 7. 230 A; _Against the Christians_ 235 C.
+
+  736 cf. 152 D. Julian derives his theory of the position and functions
+      of the moon from Iamblichus; cf. Proclus on Plato, _Timaeus_ 258 f.
+
+  737 cf. 154 A, and Proclus on Plato, _Timaeus_ 155 F, 259 B, where
+      Aphrodite is called “the binding goddess” συνδετικήν, and
+      “harmoniser” συναρμοστικήν.
+
+  738 _i.e._ as the planet Venus.
+
+  739 cf. _Caesars_ 313 A, _Misopogon_ 357 C. Emesa in Syria was famous
+      for its temple to Baal, the sun‐god. The Emperor Heliogabalus
+      (218‐222 A.D.) was born at Emesa and was, as his name indicates, a
+      priest of Baal, whose worship he attempted to introduce at Rome.
+
+  740 The “strong god,” identified with the star Lucifer.
+
+  741 133 D, 138 B.
+
+  742 τὸ γόνιμον τῇ φύσει Marcilius, cf. 150 B, 151 C, lacuna MSS.,
+      Hertlein.
+
+  743 _Physics_ 2. 2. 194 b; cf. 131 C.
+
+  744 cf. 145 C.
+
+  745 cf. 145 C.
+
+  746 _i.e._ their ascent after death to the gods.
+
+  747 περὶ Hertlein suggests, ἐπὶ MSS.
+
+  748 _Republic_ 529, 530; _Epinomis_ 977 A.
+
+  749 _Laws_ 653 C, D, 665 A.
+
+  750 _i.e._ as a unit of measurement; _Timaeus_ 39 B, 47 A.
+
+  751 γέννησιν Mau, γένεσιν MSS, Hertlein.
+
+  752 cf. 144 C: _Against the Christians_ 200, 235 B.C. Asclepios plays an
+      important part in Julian’s religion, and may have been intentionally
+      opposed, as the son of Helios‐Mithras and the “saviour of the
+      world,” to Jesus Christ.
+
+  753 τὸ Hertlein suggests.
+
+  754 Ἔμεσαν Spanheim, Ἔδεσσαν MSS, Hertlein; cf. 150 C.
+
+  755 Rome.
+
+  756 This refers to the famous temple of Jupiter on the Capitoline; cf.
+      _Oration_ 1. 29 D. The three shrines in this temple were dedicated
+      to Jupiter, Minerva and Juno, but Julian ignores Juno because he
+      wishes to introduce Aphrodite in connection with Aeneas.
+
+  757 Julian accepts the impossible etymology “path of the wolf”; Lycabas
+      means “path of light,” cf. _lux_.
+
+  758 _Odyssey_, 14. 161. The word was also used on Roman coins with the
+      meaning “year.”
+
+  759 ὃν Marcilius, ἣν MSS, Hertlein.
+
+  760 Silvia the Vestal virgin gave birth to twins, Romulus and Remus,
+      whose father was supposed to be Mars (Ares).
+
+  761 Vesta, the Greek Hestia, the goddess of the hearth.
+
+  762 The name given to Romulus after his apotheosis; cf. _Caesars_ 307 B.
+
+  763 For the legend of his translation see Livy 1. 16; Plutarch,
+      _Romulus_ 21; Ovid, _Fasti_ 2. 496; Horace, _Odes_ 3. 3. 15 foll.
+
+  764 After γενόμενον Hertlein omits ὑπὸ τῆς σελήνης.
+
+  765 ὥραν Hertlein, Naber suggest, ἡμέραν MSS, cf. Episile 444. 425 C.
+
+  766 To Numa Pompilius, the legendary king who reigned next after
+      Romulus, the Romans ascribed the foundation of many of their
+      religious ceremonies.
+
+  767 The Vestal virgins.
+
+  768 The Heliaia, _solis agon_, was founded by the Emperor Aurelian at
+      Rome in 274 A.D.; but the “unconquerable sun,” _sol invictus_, had
+      been worshipped there for fully a century before Aurelian’s
+      foundation; see Usener, _Sol invictus_, in _Rheinisches Museum_,
+      1905. Julian once again, _Caesars_ 336 C calls Helios by his Persian
+      name Mithras.
+
+  769 The Attic year began with the summer solstice.
+
+  770 A Greek astronomer who flourished in the middle of the second
+      century B.C. His works are lost.
+
+  771 Claudius Ptolemy an astronomer at Alexandria 127‐151 A.D.
+
+  772 τοῦ τε Hertlein suggests, τε τοῦ MSS.
+
+  773 _i.e._ December.
+
+  774 The festival of Saturn, the Saturnalia, was celebrated by the Latins
+      at the close of December, and corresponds to our Christmas holidays.
+      Saturn was identified with the Greek god Kronos, and Julian uses the
+      Greek word for the festival in order to avoid, according to
+      sophistic etiquette, a Latin name.
+
+  775 Rome.
+
+  776 αὐτὸν Hertlein suggests, αὐτοῦ MSS.
+
+  777 τοῦ Hertlein suggests, τὸ M, τῷ MSS.
+
+  778 See Introduction, p. 351.
+
+  779 For the threefold creative force cf. Proclus on _Timaeus_ 94 CD.
+      Here Julian means that there are three modes of creation exercised
+      by Helios now in one, now in another, of the three worlds; cf. 135
+      B.C.
+
+  780 This work is lost.
+
+  781 _i.e._ his treatise _On the Gods_, which is not extant.
+
+  782 Hesiod, _Works and Days_ 336.
+
+  783 For the Attis cult see Frazer, _Attis, Adonis and Osiris_; for the
+      introduction of the worship of Cybele into Italy, Cumont, _Les
+      religions orientales dans le paganisme romain_.
+
+  784 See Harrison, _Mythology and Monuments of Ancient Athens_.
+
+  785 Catullus 63.
+
+  786 5. 1. 7; 3. 6. 19; 1. 6. 8; cf. Plato, _Theaetetus_ 152 C; and
+      Plutarch, _On Isis and Osiris_, ὁ μῦθος ... λόγου τινὸς ἔμφασίς
+      ἐστιν ἀνακλῶντος ἐπ᾽ ἄλλα τὴν διάνοιαν.
+
+  787 Cf. 206 D. Myths are like toys which help children through teething.
+
+  788 ἐξοίσομεν Cobet adds, ἀνέξοιστα καὶ MSS, Hertlein.
+
+  789 οὑτοσὶ Hertlein suggests, οὑτωσὶ MSS.
+
+  790 μικρὰν Hertlein, μικρὸν Naber, who thinks ἱστορίαν a gloss, cf.
+      _Oration_ vii. 276 C, μικρὸν ἱστορίαν MSS, μικρὸν ἱστορίας Reiske.
+
+  791 ὡς Petavius adds.
+
+  792 αὐτὴν Hertlein suggests, αὑτὴν MSS.
+
+  793 ἐπήγοντο Hertlein suggests, ἐπῆγον τὸν MSS.
+
+  794 The Phrygian god of vegetation who corresponds to the Syrian Adonis.
+      His name is said to mean “father,” and he is at once the lover and
+      son of the Mother of the Gods. His death and resurrection were
+      celebrated in spring.
+
+  795 The generic name for the eunuch priests of Attis.
+
+  796 The Phrygian Cybele, the Asiatic goddess of fertility; the chief
+      seat of her worship was Pessinus in Phrygia.
+
+  797 _i.e._ after the middle of the fifth century B.C.; before that date
+      the records were kept in the Acropolis.
+
+  798 In 204 B.C.; cf. Livy 29. 10 foll.; Silius Italicus 17. 1 foll.;
+      Ovid, _Fasti_ 4. 255 foll. tells the legend and describes the ritual
+      of the cult.
+
+  799 The Attalids.
+
+  800 A black meteoric stone embodied the goddess of Pessinus.
+
+  801 Claudia, turritae rara ministra deae. “Claudia thou peerless
+      priestess of the goddess with the embattled crown.”—Propertius 4.
+      11. 52.
+
+  802 A matron in other versions.
+
+  803 In the Third Punic War, which began 149 B.C., Carthage was sacked by
+      the Romans under Scipio.
+
+  804 Plato, _Republic_ 519 A δριμὺ μὲν βλέπει τὸ ψυχάριον.
+
+  805 A relief in the Capitoline Museum shows Claudia in the act of
+      dragging the ship.
+
+  806 _i.e._ the world of sense‐perception.
+
+  807 Plotinus 1. 8. 4 called matter “the privation of the Good,” στέρησις
+      ἀγαθοῦ.
+
+  808 Helios; cf. _Oration_ 4. 140 A. Attis is here identified with the
+      light of the sun.
+
+  809 Julian here sums up the tendency of the philosophy of his age. The
+      Peripatetics had been merged in the Platonists and Neo‐Platonists,
+      and Themistius the Aristotelian commentator often speaks of the
+      reconciliation, in contemporary philosophy, of Plato and Aristotle;
+      cf. 235 C, 236, 366 C. Julian, following the example of Iamblichus,
+      would force them into agreement; but the final appeal was to
+      revealed religion.
+
+  810 προϋφεστῶτες Hertlein suggests, cf. 165 D, προεστῶτες MSS.
+
+  811 233 D.
+
+  812 αὐτόν Hertlein suggests, αὐτό MSS.
+
+  813 _Sophist_ 235 A; cf. _Republic_ 596 D.
+
+  814 _i.e._ aether, the fifth substance.
+
+  815 _i.e._ the causes of the forms that are embodied in matter have a
+      prior existence as Ideas.
+
+  816 An echo of Plato, _Theaetetus_ 191 C, 196 A; _Timaeus_ 50 C.
+
+  817 _De Anima_ 3. 4. 429 A; Aristotle quotes the phrase with approval
+      and evidently attributes it to Plato; the precise expression is not
+      to be found in Plato, though in _Parmenides_ 132 B he says that the
+      Ideas are “in our souls.”
+
+  818 περιθεῖναι Hertlein suggests, cf. Sallust, _On the Gods and the
+      World_ 249, τὸν ἀστερωτὸν αὐτῷ περιθεῖναι πῖλον: ἐπιθεῖναι MSS.
+
+  819 αἰνίττεσθαι Hertlein suggests, cf. Sallust 250 τὸν γαλαξόαν
+      αἰνίττεται κύκλον: μαντεύεσθαι MSS.
+
+  820 cf. Porphyry, _On the Cave of the Nymph_ 7; and Plato, _Republic_
+      514 A.
+
+  821 προüφέστηκε Hertlein suggests, προέστηκε MSS.
+
+  822 _fr._ 36, Diels.
+
+  823 For the superiority of the soul to nature cf. _De Mysteriis_ 8. 7.
+      270; and for the theory that the soul gives form to matter, Plotinus
+      4. 3. 20.
+
+  824 _i.e._ the fifth substance.
+
+  825 Helios; cf. 161 D. The whole passage implies the identification of
+      Attis with nature, and of the world‐soul with Helios; cf. 162 A
+      where Attis is called “Nature,” φύσις.
+
+  826 cf. 170 D, 168 C; Sallust, _On the Gods and the World_ 4. 16. 1.
+
+  827 cf. 171 A; Sallust also identifies Gallus with the Milky Way, 4. 14.
+      25.
+
+  828 ἑαυτὸ Shorey suggests, τοῦτο Hertlein, MSS.
+
+  829 λέγομεν Petavius suggests, lacuna Hertlein, MSS.
+
+  830 τε Hertlein suggests.
+
+  831 τὰς Hertlein suggests.
+
+  832 μὲν Hertlein suggests, γε MSS.
+
+  833 κρείττων Hertlein suggests, κρεῖττον MSS.
+
+  834 ἢ ὅτε Shorey, ὅτε Hertlein, MSS.
+
+  835 προüφεστῶσαν Hertlein suggests, προεστῶσαν MSS.
+
+  836 τῇ δὲ Hertlein suggests, τῇ MSS.
+
+  837 φησιν ὁ μῦθος Hertlein suggests, φησι MSS.
+
+  838 A finite verb _e.g._ φαίνεται is needed to complete the
+      construction.
+
+  839 καὶ Friederich, πέπεικε Hertlein, MSS.
+
+  840 cf. 170 D, 179 D.
+
+  841 _i.e._ Zeus.
+
+  842 Hence she is the counterpart of Athene, cf. 179 A. Athene is
+      Forethought among the intellectual gods; Cybele is Forethought among
+      the intelligible gods and therefore superior to Athene; cf. 180 A.
+
+  843 The Corybantes were the Phrygian priests of Cybele, who at Rome were
+      called Galli.
+
+  844 The Asiatic deities, especially Cybele, are often represented
+      holding lions, or in cars drawn by them. cf. Catullus 63. 76,
+      _juncta juga resolvens Cybele leonibus_, “Cybele unharnessed her
+      team of lions”; she sends a lion in pursuit of Attis, cf. 168 B;
+      Porphyry, _On the Cave of the Nymph_ 3. 2. 287 calls the sign of the
+      lion “the dwelling of Helios.”
+
+  845 _Iliad_ 10. 23 λέοντος αἴθωνος.
+
+  846 cf. _Oration_ 4. 145 C.
+
+  847 A finite verb is needed to complete the construction. For the
+      anacoluthon cf. 167 D.
+
+  848 καὶ διὰ Hertlein suggests, καὶ MSS.
+
+  849 A pine sacred to Attis was felled on March 22nd; cf. Frazer, _Attis,
+      Adonis and Osiris_, p. 222.
+
+  850 cf. 171 C, 175 A.
+
+  851 March 23rd.
+
+  852 March 24th was the date of the castration of the Galli, the priests
+      of Attis.
+
+  853 On March 25th the resurrection of Attis and the freeing of our souls
+      from generation (γένεσις) was celebrated by the feast of the
+      Hilaria.
+
+  854 ἡγεμόνας Shorey, cf. 170 A, B, ἡμῶν Hertlein, MSS.
+
+  855 αὐτὰς Hertlein suggests, αὐτὰ MSS.
+
+  856 169 D‐170 C is a digression on the value of myths, which the wise
+      man is not to accept without an allegorising interpretation; cf.
+      _Oration_ 7. 216 C.
+
+  857 τελευταίας αἰτίας Hertlein suggests, τελευταίας MSS.
+
+  858 In 167 D Attis was identified with the light of the moon; cf.
+      _Oration_ 4. 150 A; where the moon is called the lowest of the
+      spheres, who gives form to the world of matter that lies below her;
+      cf. Sallust, _On the Gods and the World_ 4. 14. 23; where Attis is
+      called the creator of our world.
+
+  859 προκαλεῖται Hertlein suggests, προσκαλεῖται MSS.
+
+  860 δὴ καὶ Hertlein suggests, δὲ καὶ V, καὶ MSS.
+
+  861 _Phaedrus_ 250 D, _Timaeus_ 47 A, _Republic_ 507‐508.
+
+  862 Porphyry, _On the Cave of the Nymph_ 22, says that Cancer and
+      Capricorn are the two gates of the sun; and that souls descend
+      through Cancer and rise aloft through Capricorn.
+
+  863 This seems to identify Attis with the sun’s rays.
+
+  864 Chaldean astrology and the Chaldean oracles are often cited with
+      respect by the Neo‐Platonists; for allusions to their worship of the
+      Seven‐rayed Mithras (Helios) cf. Damascius 294 and Proclus on
+      _Timaeus_ 1. 11.
+
+  865 _e.g._ Iamblichus and especially Maximus of Ephesus who is a typical
+      theurgist of the fourth century A.D. and was supposed to work
+      miracles.
+
+  866 δὴ Shorey, δὲ Hertlein, MSS.
+
+  867 αὐτὴ Wright, αὕτη MSS., Hertlein.
+
+  868 ἱερέων Hertlein suggests, ἱερῶν MSS.
+
+  869 The Eleusinian Mysteries of Demeter and Persephone; the Lesser were
+      celebrated in February, the greater in September.
+
+  870 Plato, _Gorgias_ 497 C; Plutarch, _Demetrius_ 900 B.
+
+  871 αὐτὸς εἰρηκώς Hertlein suggests, εἰρηκὼς MSS.
+
+  872 προüφεστώσῃ Hertlein suggests, προεστεώσῃ MSS.
+
+  873 δὲ Hertlein suggests, γε MSS.
+
+  874 cf. _Oration_ 4. 131 A.
+
+  875 Attis.
+
+  876 ᾗ Hertlein suggests, οὗ MSS.
+
+  877 cf. 168 D‐169 A, 171 C.
+
+  878 παρακελεύονται Wyttenbach, μολλαχοῦ παρακελεύονται Hertlein, MSS.
+
+  879 The construction of καὶ καλάμης is not clear; Petavius suspects
+      corruption or omission.
+
+  880 ποιητικώτερον Naber, τι καὶ ποιητικὸν Hertlein, MSS.
+
+  881 ὁρμῶντα Naber.
+
+  882 _Theaetetus_ 176 A; cf. _Oration_ 2. 90 A.
+
+  883 _i.e._ to the intelligible world and the One; cf. 169 C.
+
+  884 Porphyry, _On Abstinence_ 3. 5, gives a list of these sacred birds;
+      _e.g._ the owl sacred to Athene, the eagle to Zeus, the crane to
+      Demeter.
+
+  885 ἅπαντα Hertlein suggests, ἅπαντας MSS.
+
+  886 συγχωρεῖ Hertlein suggests, συγχωροίη MSS.
+
+  887 φήσει Hertlein suggests, φήσειεν MSS.
+
+  888 cf. Aristotle, _On the Generation of Animals_ 736 b. 37, for the
+      breath πνεῦμα, that envelops the disembodied soul and resembles
+      aether. The Stoics sometimes defined the soul as a “warm breath,”
+      ἔνθερμον πνεῦμα.
+
+  889 The phrase probably occurred in an oracular verse.
+
+  890 Oration 6. 203 C; Demosthenes, _De Corona_ 308, συνείρει ...
+      ἀπνευστί.
+
+  891 ἕνεκά του Shorey, ἕνεκα τοῦ Hertlein, MSS.
+
+  892 The epithet means “favoured by Aphrodite.”
+
+  893 In this rendering of λόγος (which may here mean “Reason”) I follow
+      Mau p. 113, and Asmus, _Julians Galiläerschrift_ p. 31.
+
+  894 πράξεις Hertlein suggests, τάξεις MSS.
+
+
+
+
+
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