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| committer | Roger Frank <rfrank@pglaf.org> | 2025-10-14 19:06:50 -0700 |
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diff --git a/48768-tei/48768-tei.tei b/48768-tei/48768-tei.tei new file mode 100644 index 0000000..e08317c --- /dev/null +++ b/48768-tei/48768-tei.tei @@ -0,0 +1,19217 @@ +<?xml version="1.0" encoding="utf-8" ?> + +<!DOCTYPE TEI.2 SYSTEM "http://www.gutenberg.org/tei/marcello/0.4/dtd/pgtei.dtd" [ + +<!ENTITY u5 "http://www.tei-c.org/Lite/"> + +]> + +<TEI.2 lang="en"> +<teiHeader> + <fileDesc> + <titleStmt> + <title>The Works of the Emperor Julian (Vol. 2 of 2)</title> + <author><name reg="Julian, Emperor of Rome">Julian, Emperor of Rome</name></author> + <respStmt><resp>Translated by</resp> <name>Wilmer Cave Wright</name></respStmt> + </titleStmt> + <editionStmt> + <edition n="1">Edition 1</edition> + </editionStmt> + <publicationStmt> + <publisher>Project Gutenberg</publisher> + <date>April 24, 2015</date> + <idno type="etext-no">48768</idno> + <availability> + <p>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 + www.gutenberg.org. 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.</p> + </availability> + </publicationStmt> + <sourceDesc> + <bibl> + Created electronically. + </bibl> + </sourceDesc> + </fileDesc> + <encodingDesc> + </encodingDesc> + <profileDesc> + <langUsage> + <language id="en"></language> + <language id="la"></language> + </langUsage> + </profileDesc> + <revisionDesc> + <change> + <date value="2015-04-24">April 24, 2015</date> + <respStmt> + <name> + Produced by Ted Garvin, David King, and the Online + Distributed Proofreading Team at <http://www.pgdp.net/>. + </name> + </respStmt> + <item>Project Gutenberg TEI edition 1</item> + </change> + </revisionDesc> +</teiHeader> + +<pgExtensions> + <pgStyleSheet> + .boxed { x-class: boxed } + .shaded { x-class: shaded } + .rules { x-class: rules; rules: all } + .indent { margin-left: 2 } + .bold { font-weight: bold } + .italic { font-style: italic } + .smallcaps { font-variant: small-caps } + </pgStyleSheet> + + <pgCharMap formats="txt.iso-8859-1"> + <char id="U0x2014"> + <charName>mdash</charName> + <desc>EM DASH</desc> + <mapping>--</mapping> + </char> + <char id="U0x2003"> + <charName>emsp</charName> + <desc>EM SPACE</desc> + <mapping> </mapping> + </char> + <char id="U0x2026"> + <charName>hellip</charName> + <desc>HORIZONTAL ELLIPSIS</desc> + <mapping>...</mapping> + </char> + </pgCharMap> +</pgExtensions> + +<text lang="en"> + <front> + <div> + <divGen type="pgheader" /> + </div> + <div> + <divGen type="encodingDesc" /> + </div> + + <div rend="page-break-before: always"> + <p rend="font-size: xx-large; text-align: center">The Works of the Emperor Julian</p> + <p rend="font-size: xx-large; text-align: center">Volume 2</p> + <p rend="font-size: xx-large; text-align: center">With an English Translation by</p> + <p rend="font-size: xx-large; text-align: center">Wilmer Cave Wright</p> + <p rend="text-align: center">Harvard University Press</p> + <p rend="text-align: center">Cambridge, Massachusetts</p> + <p rend="text-align: center">1913</p> + </div> + <div rend="page-break-before: always"> + <head>Contents</head> + <divGen type="toc" /> + </div> + + </front> +<body> + +<div> +<p rend='text-align: center'> + <figure url='images/cover.jpg' rend='width: 30%'> + <figDesc>Cover Art</figDesc> + </figure> +</p> +<p> +[Transcriber's Note: The above cover image was produced by the submitter at +Distributed Proofreaders, and is being placed into the public domain.] +</p> +</div> + +<pb n='002'/><anchor id='Pg002'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Oration VI</head> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Introduction to Oration VI</head> + +<p> +The Sixth Oration is a sermon or rather a scolding +addressed to the New Cynics, and especially to one +of their number who had ventured to defame the +memory of Diogenes. In the fourth Christian +century the Cynic mode of life was adopted by +many, but the vast majority were illiterate men +who imitated the Cynic shamelessness of manners +but not the genuine discipline, the self-sufficiency +(αὐτάρκεια) which had ennobled the lives of Antisthenes, +Diogenes and Crates. To the virtues of +these great men Julian endeavours to recall the +worthless Cynics of his day. In the two centuries +that had elapsed since Lucian wrote, for the edification +of degenerate Cynics,<note place='foot'>Cf. Bernays, <hi rend='italic'>Lukian und die Kyniker</hi>, Berlin, 1879.</note> the Life of the Cynic +Demonax, the dignified and witty friend of Epictetus, +the followers of that sect had still further deteriorated. +The New Cynics may be compared with +the worst type of mendicant friar of the Middle +Ages; and Julian saw in their assumption of +the outward signs of Cynicism, the coarse cloak, +the staff and wallet, and long hair, the same hypocrisy +and greed that characterised certain of the +Christian monks of his day.<note place='foot'>224 <hi rend='smallcaps'>c</hi>.</note> The resemblances +<pb n='003'/><anchor id='Pg003'/> +between the Christians and the Cynics had already +been pointed out by Aristides,<note place='foot'>Aristides, <hi rend='italic'>Orations</hi> 402 <hi rend='smallcaps'>d</hi>.</note> and while in Julian's +eyes they were equally impious, he has an additional +grievance against the Cynics in that they brought +discredit on philosophy. Like the Christians they +were unlettered, they were disrespectful to the gods +whom Julian was trying to restore, they had flattered +and fawned on Constantius, and far from practising +the austerities of Diogenes they were no better than +parasites on society. +</p> + +<p> +In this as in the Seventh Oration Julian's aim +is to reform the New Cynics, but still more to +demonstrate the essential unity of philosophy. He +sympathised profoundly with the tenets of Cynicism, +and ranked Diogenes with Socrates as a moral +teacher. He reminds the Cynics whom he satirises +that the famous admonition of Diogenes to <q>countermark</q><note place='foot'>The precise meaning of the phrase is uncertain; it has +been suggested that it arose from the custom of altering or +<q>countermarking</q> coins so as to adapt them for the regular +currency; see 192 <hi rend='smallcaps'>c</hi>, <hi rend='italic'>Oration</hi> 7. 208 <hi rend='smallcaps'>d</hi>.</note> +or <q>forge</q> a new coinage is not to be taken +as an excuse for license and impudence, but like +the Delphic precept <q>Know Thyself</q> warns all +philosophers to accept no traditional authority, no +convention that has not been examined and approved +by the reason of the individual. His conviction +that all philosophical tenets are in harmony if +rightly understood, gives a peculiar earnestness +to his Apologia for Diogenes. The reference in +the first paragraph to the summer solstice seems +to indicate that the Oration was written before +Julian left Constantinople in order to prepare +for the Persian campaign. +</p> + +<p> +[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.] +</p> + +</div> + +<pb n='004'/><anchor id='Pg004'/><anchor id='Pg005'/> + +<div> + +<p> +ΙΟΥΛΙΑΝΟΥ ΑΥΤΟΚΡΑΤΟΡΟΣ +</p> + +<p> +(Julian, Emperor) +</p> + +<p> +ΕΙΣ ΤΟΥΣ ΑΠΑΙΔΕΥΤΟΥΣ ΚΥΝΑΣ +</p> + +<p> +(To the Uneducated Cynics) +</p> + +<p> +Ἄνω ποταμῶν, τοῦτο δὴ τὸ τῆς παροιμίας. ἀνὴρ +Κυνικὸς Διογένη φησί κενόδοξον, καὶ ψυχρολουτεῖν +οὐ βούλεται, σφόδρα ἐρρωμένος τὸ σῶμα καὶ +σφριγῶν [181] καὶ τὴν ἡλικίαν ἀκμάζων, ὡς ἂν μή τι +κακὸν λάβῃ, καὶ ταῦτα τοῦ θεοῦ ταῖς θεριναῖς +τροπαῖς ἤδη προσιόντος. ἀλλὰ καὶ τὴν ἐδωδὴν +τοῦ πολύποδος κωμῳδεῖ καί φησι τὸν Διογένη τῆς +ἀνοίας καὶ κενοδοξίας ἐκτετικέναι ἱκανὰς<note place='foot'>ἱκανὰς Naber adds.</note> δίκας +ὥσπερ ὑπὸ κωνείου τῆς τροφῆς διαφθαρέντα. +οὕτω πόρρω που σοφίας ἐλαύνει, ὥστε ἐπίσταται +σαφῶς ὅτι κακὸν ὁ θάνατος. τοῦτο δὲ ἀγνοεῖν +ὑπελάμβανεν ὁ σοφὸς Σωκράτης, ἀλλὰ καὶ μετ᾽ +ἐκεῖνον Διογένης. ἀρρωστοῦντι γοῦν, φασίν, +ἀντισθένει μακρὰν καὶ δυσανάληπτον ἀρρωστίαν +ξιφίδιον ἐπέδωκεν ὁ Διογένης εἰπών· [B] εἰ φίλου +χρῄζεις ὑπουργίας. οὕτως οὐδὲν ᾤετο δεινὸν +<pb n='006'/><anchor id='Pg006'/><anchor id='Pg007'/> +ἐκεῖνος οὐδὲ ἀλγεινὸν τὸν θάνατον. ἀλλ᾽ ἡμεῖς οἱ +τὸ σκῆπτρον ἐκεῖθεν παραλαβόντες ὑπὸ μείζονος +σοφίας ἴσμεν ὅτι χαλεπὸν ὁ θάνατος, καὶ τὸ +νοσεῖν δεινότερον αὐτοῦ φαμεν<note place='foot'>φαμεν Hertlein suggests, φασι MSS.</note> τοῦ θανάτου, τὸ +ῥιγοῦν δὲ χαλεπώτερον τοῦ νοσεῖν. ὁ μὲν γὰρ +νοσῶν μαλακῶς ἔσθ᾽ ὅτε θεραπεύεται, ὥστε +γίνεσθαι τρυφὴν αὐτόχρημα τὴν ἀρρωστίαν, +ἄλλως τε κἂν ᾖ πλούσιος. [C] ἐθεασάμην τοι καὶ +αὐτὸς νὴ Δία τρυφώντάς τινας ἐν ταῖς νόσοις μᾶλλον +ἢ τούτους αὐτοὺς ὑγιαίνοντας· καίτοι γε καὶ +τότε λαμπρῶς ἐτρύφων. ὅθεν μοι καὶ παρέστη πρός +τινας τῶν ἑταίρων εἰπεῖν, ὡς τούτοις ἄμεινον ἦν +οἰκέταις γενέσθαι μᾶλλον ἢ δεσπόταις, καὶ πένεσθαι +τοῦ κρίνου γυμνοτέροις οὖσιν ἢ πλουτεῖν +ὥσπερ νῦν. ἦ γὰρ ἂν ἐπαύσαντο νοσοῦντες ἅμα +καὶ τρυφῶντες. [D] τὸ μὲν δὴ νοσοτυφεῖν καὶ νοσηλεύεσθαι +τρυφηλῶς οὑτωσί τινες ἐν καλῷ ποιοῦνται· +ἀνὴρ δὲ τοῦ κρύους ἀνεχόμενος καὶ θάλπος +καρτερῶν οὐχὶ καὶ τῶν νοσούντων ἀθλιώτερον +πράττει; ἀλγεῖ γοῦν ἀπαραμύθητα. +</p> + +<p> +(Behold the rivers are flowing backwards,<note place='foot'>A proverb signifying that all is topsy-turvy: cf. Euripides, +<hi rend='italic'>Medea</hi> 413 ἄνω ποταμῶν ἱερῶν χωροῦσι παγαί.</note> as +the proverb says! Here is a Cynic who says +that Diogenes<note place='foot'>Of Sinope: he was the pupil of Antisthenes and is said +to have lived in a jar in the Metroum, the temple of the +Mother of the Gods at Athens; he died 323 <hi rend='smallcaps'>b.c.</hi></note> was conceited, and who refuses +to take cold baths for fear they may injure him, +though he has a very strong constitution and is +lusty and in the prime of life, and this too though +the Sun-god is now nearing the summer solstice. +Moreover he even ridicules the eating of octopus +and says that Diogenes paid a sufficient penalty +for his folly and vanity in that he perished of +this diet<note place='foot'>For the tradition that Diogenes died of eating a raw +octopus cf. Lucian, <hi rend='italic'>Sale of Creeds</hi> 10.</note> as though by a draught of hemlock. +So far indeed is he advanced in wisdom that he +knows for certain that death is an evil. Yet this +even the wise Socrates thought he did not know, +yes and after him Diogenes as well. At any rate +when Antisthenes<note place='foot'>A pupil of Socrates and founder of the Cynic sect.</note> was suffering from a long and +incurable illness Diogenes handed him a dagger +with these words, <q>In case you need the aid of +a friend.</q> So convinced was he that there is +nothing terrible or grievous in death. But we +who have inherited his staff know out of our greater +wisdom that death is a calamity. And we say +that sickness is even more terrible than death, +and cold harder to bear than sickness. For the +man who is sick is often tenderly nursed, so that +his ill-health is straightway converted into a luxury, +especially if he be rich. Indeed I myself, by Zeus, +have observed that certain persons are more luxurious +in sickness than in health, though even in health +they were conspicuous for luxury. And so it once +occurred to me to say to certain of my friends +that it were better for those men to be servants +than masters, and to be poor and more naked +than the lily of the field<note place='foot'>A proverb, but Julian may allude to <hi rend='italic'>Matthew</hi> 6. 28.</note> than to be rich as +they now are. For they would have ceased being +at once sick and luxurious. The fact is that some +people think it a fine thing to make a display of +their ailments and to play the part of luxurious +invalids. But, says someone, is not a man who has +to endure cold and to support heat really more +miserable than the sick? Well, at any rate he has +no comforts to mitigate his sufferings.) +</p> + +<p> +Δεῦρο οὖν ἡμεῖς ὑπὲρ τῶν Κυνικῶν ὁπόσα διδασκάλων +ἠκούσαμεν ἐν κοινῷ καταθῶμεν σκοπεῖν +τοῖς ἐπὶ τὸν βίον ἰοῦσι τοῦτον· οἷς εἰ μὲν πεισθεῖεν, +εὖ οἶδα, [182] οὐδὲν οἵ γε νῦν ἐπιχειροῦντες +κυνίζειν ἔσονται χείρους· ἀπειθοῦντες δὲ εἰ μέν +τι λαμπρὸν καὶ σεμνὸν ἐπιτηδεύσειαν, ὑπερφωνοῦντες +τὸν λόγον τὸν ἡμέτερον, οὔτι τοῖς +<pb n='008'/><anchor id='Pg008'/><anchor id='Pg009'/> +ῥήμασιν ἀλλὰ τοῖς ἔργοις, οὐδὲν ἐμπόδιον ὃ γε +ἡμέτερος οἴσει λόγος· εἰ δὲ ὑπὸ λιχνείας ἢ +μαλακίας ἤ, τὸ κεφάλαιον ἵν᾽ εἴπω ξυνελὲν ἐν +βραχεῖ, τῆς σωματικῆς ἡδονῆς δεδουλωμένοι τῶν +λόγων ὀλιγωρήσειαν προσκαταγελάσαντες, [B] ὥσπερ +ἐνίοτε τῶν παιδευτηρίων καὶ τῶν δικαστηρίων οἱ +κύνες τοῖς προπυλαίοις προσουροῦσιν, οὐ φροντὶς +Ἰπποκλείδῃ· καὶ γὰρ οὐδὲ τῶν κυνιδίων ἡμῖν +μέλει τὰ τοιαῦτα πλημμελούντων. δεῦρο οὖν +ἄνωθεν ἐν κεφαλαίοις διεξέλθωμεν ἐφεξῆς τὸν +λόγον, ἵνα ὑπὲρ ἑκάστου τὸ προσῆκον ἀποδιδόντες +αὐτοί τε εὐκολώτερον ἀπεργασώμεθα τοῦθ᾽ ὅπερ +διενοήθημεν καὶ σοὶ ποιήσωμεν εὐπαρακολούθητον. +οὐκοῦν ἐπειδὴ [C] τὸν κυνισμὸν εἶδός τι φιλοσοφίας +εἶναι συμβέβηκεν, οὔτι φαυλότατον οὐδὲ ἀτιμότατον, +ἀλλὰ τοῖς κρατίστοις ἀνάμιλλον, ὀλίγα +πρότερον ὑπὲρ αὐτῆς ῥητέον ἡμῖν ἐστι τῆς +φιλοσοφίας. +</p> + +<p> +(Come now, let me set down for the benefit of +the public what I learned from my teachers about +the Cynics, so that all who are entering on this +mode of life may consider it. And if they are +convinced by what I say, those who are now +aiming to be Cynics will, I am sure, be none +the worse for it: and if they are unconvinced +but cherish aims that are brilliant and noble, +and set themselves above my argument not in +words only but in deeds, then my discourse will +at any rate put no hindrance in their way. But +if there are others already enslaved by greed or +self-indulgence, or to sum it up briefly in a single +phrase, by the pleasures of the body, and they therefore +neglect my words or even laugh them down—just +as dogs sometimes defile the front porticoes of schools +and law-courts,—<q>'Tis all one to Hippocleides,</q><note place='foot'>Herodotus 6.129; Hippocleides, when told by Cleisthenes +that by his unbecoming method of dancing he had <q>danced +away his marriage,</q> made this answer which became a +proverb.</note> +for indeed we take no notice of puppies who +behave in this fashion. Come then let me pursue +my argument under headings from the beginning +in due order, so that by giving every question +its proper treatment I may myself more conveniently +achieve what I have in mind and may make it +more easy for you also to follow. And since it +is a fact that Cynicism is a branch of philosophy, +and by no means the most insignificant or least +honourable, but rivalling the noblest, I must first +say a few words about philosophy itself.) +</p> + +<p> +Ἡ τῶν θεῶν εἰς ἀνθρώπους δόσις ἅμα φανοτάτῳ +πυρὶ διὰ Προμηθέως καταπεμφθεῖσα<note place='foot'>καταπεμφθεῖσα Reiske would add.</note> ἐξ ἡλίου +μετὰ τῆς Ἑρμοῦ μερίδος οὐχ ἕτερον ἐστι παρὰ +τὴν τοῦ λόγου καὶ νοῦ διανομήν· ὁ γάρ τοι +Προμηθεύς, ἡ πάντα ἐπιτροπεύουσα τὰ θνητὰ +πρόνοια, [D] πνεῦμα ἔνθερμον ὥσπερ ὄργανον ὑποβάλλουσα +τῇ φύσει, ἅπασι μετέδωκεν ἀσωμάτου +λόγου· μετέσχε δὲ ἕκαστον οὗπερ ἠδύνατο, +τὰ μὲν ἄψυχα σώματα τῆς ἕξεως μόνον, τὰ φυτὰ +δὲ ἤδη καὶ τῆς ζωῆς<note place='foot'>τῆς ζωῆς Wright σώματος Hertlein, MSS. Petavius +suspects corruption.</note> τὰ ζῷα δὲ ψυχῆς, ὁ δὲ +<pb n='010'/><anchor id='Pg010'/><anchor id='Pg011'/> +ἄνθρωπος καὶ λογικῆς ψυχῆς. εἰσὶ μὲν οὖν οἳ +μίαν οὄονται διὰ τούτων πάντων ἥκειν φύσιν, εἰσὶ +δὲ οἱ καὶ κατ᾽ εἶδος ταῦτα διαφέρειν. ἀλλὰ μήπω +τοῦτο, μᾶλλον δὲ μηδὲ ἐν τῷ νῦν λόγῳ τοῦτο ἐξεταζέσθω, +πλὴν ἐκείνου χάριν, [183] ὅτι, τὴν φιλοσοφίαν +εἴθ᾽, ὥσπερ τινὲς ὑπολαμβάνουσι, τέχνην τεχνῶν +καὶ ἐπιστήμην ἐπιστημῶν, εἴτε ὁμοίωσιν θεῷ<note place='foot'>θεῷ Klimek, θεῶν Hertlein, MSS.</note> κατὰ +τὸ δυνατόν, εἴθ᾽, ὅπερ ὁ Πύθιος ἔφη, τὸ Γνῶθι +σαυτὸν ὑπολάβοι τις, οὐδὲν διοίσει πρὸς τὸν +λόγον· ἅπαντα γὰρ ταῦτα φαίνεται πρὸς ἄλληλα +καὶ μάλα οἰκείως ἔχοντα. +</p> + +<p> +(The gift of the gods sent down to mankind with +the glowing flame of fire<note place='foot'>An echo of Plato, <hi rend='italic'>Philebus</hi> 16 <hi rend='smallcaps'>c</hi>; cf. Themistius 338 <hi rend='smallcaps'>c</hi>.</note> from the sun through the +agency of Prometheus along with the blessings that +we owe to Hermes<note place='foot'><hi rend='italic'>e.g.</hi> eloquence, commerce, and social intercourse.</note> is no other than the bestowal of +reason and mind. For Prometheus, the Forethought +that guides all things mortal by infusing into nature +a fiery breath to serve as an operative cause, gave +to all things a share in incorporeal reason. And +each thing took what share it could; lifeless bodies +only a state of existence; plants received life besides, +and animals soul, and man a reasoning soul. Now +some think that a single substance is the basis of +all these, and others that they differ essentially according +to their species. But this question we must +not discuss as yet, or rather not at all in the present +discourse, and we need only say that whether one +regards philosophy, as some people do, as the +art of arts and the science of sciences or as an +effort to become like God, as far as one may, or +whether, as the Pythian oracle said, it means <q>Know +thyself,</q> will make no difference to my argument. +For all these definitions are evidently very closely +related to one another.) +</p> + +<p> +Ἀρξώμεθα δὲ πρῶτον ἀπὸ τοῦ Γνῶθι σαυτόν, +ἐπειδὴ καὶ θεῖόν ἐστι τοῦτο τὸ παρακέλευσμα. +οὐκοῦν ὁ γιγνώσκων [B] αὑτὸν εἴσεται μὲν περὶ ψυχῆς, +εἴσεται δὲ καὶ περὶ σώματος. καὶ τοῦτο οὐκ +ἀρκέσει μόνον, ὡς ἔστιν ἄνθρωπος ψυχὴ χρωμένη +σώματι, μαθεῖν, ἀλλὰ καὶ αὐτῆς τῆς ψυχῆς ἐπελεύσεται +τὴν οὐσίαν, ἔπειτα ἀνιχνεύσει τὰς +δυνάμεις. καὶ οὐδὲ τοῦτο μόνον ἀρκέσει αὐτῷ, +ἀλλὰ καί, εἴ τι τῆς ψυχῆς ἐν ἡμῖν ἐστι κρεῖττον +καὶ θειότερον, ὅπερ δὴ πάντες ἀδιδάκτως πειθόμενοι +θεῖόν τι εἶναι νομίζομεν, [C] καὶ τοῦτο ἐνιδρῦσθαι +πάντες οὐρανῷ κοινῶς ὑπολαμβάνομεν. ἐπιὼν +δὲ αὖθις τὰς ἀρχὰς τοῦ σώματος σκέψεται, εἴτε +σύνθετον εἴτε ἁπλοῦν ἐστιν· εἶτα ὁδῷ προβαίνων +ὑπέρ τε ἁρμονίας αὐτοῦ καὶ πάθους καὶ δυνάμεως +καὶ πάντων ἁπλῶς ὧν δεῖται πρὸς διαμονήν. +ἐπιβλέψει δὲ τὸ μετὰ τοῦτο καὶ ἀρχαῖς τεχνῶν +<pb n='012'/><anchor id='Pg012'/><anchor id='Pg013'/> +ἐνίων, ὑφ᾽ ὧν βοηθεῖται πρὸς διαμονὴν τὸ σῶμα, +οἷον ἰατρικῆς, [D] γεωργίας, ἑτέρων τοιούτων. οὐ μὴν +οὐδὲ τῶν ἀχρήστων καὶ περιττῶν τι παντάπασιν +ἀγνοήσει, ἐπεὶ καὶ ταῦτα<note place='foot'>ταῦτα Hertlein suggests, τὰ MSS.</note> πρὸς κολακείαν τοῦ +παθητικοῦ τῆς ψυχῆς ἡμῶν ἐπινενόηται. προσλιπαρῆσαι +μὲν γὰρ τούτοις ἀποκνήσει αἰσχρὸν +οἰόμενος τὸ τοιοῦτον, τὸ δοκοῦν ἐργῶδες ἐν αὐτοῖς +φεύγων· τὸ δ᾽ ὅλον ὁποῖα ἄττα δοκεῖ καὶ οἷστισιν +ἁρμόττει τῆς ψυχῆς μέρεσιν, οὐκ ἀγνοήσει. σκόπει +δή, εἰ μὴ τὸ ἑαυτὸν γνῶναι πάσης μὲν ἐπιστήμης, +πάσης δὲ τέχνης ἡγεῖταί τε ἅμα καὶ τοὺς καθόλου +λόγους συνείληφε. [184] τά τε γὰρ θεῖα διὰ τῆς ἐνούσης +ἡμῖν θείας μερίδος τά τε θνητὰ διὰ τῆς θνητοειδοῦς +μοίρας πρὸς τούτοις †προσήκειν ἔφη τὸ μεταξὺ +τούτων ζῷον εἰδέναι, τὸν ἄνθρωπον†,<note place='foot'>προσήκειν—ἄνθρωπον, Hertlein suggests, cf. Maximus of +Tyre 4. 7; ἔφη τὰ μεταξὺ τοῦ ζῷον εἶναι τὸν ἄνθρωπον MSS.</note> τῷ μὲν καθ᾽ +ἕκαστον θνητόν, τῷ παντὶ δὲ ἀθάνατον, καὶ μέντοι +καὶ τὸν ἕνα καὶ τὸν καθ᾽ ἕκαστον συγκεῖσθαι ἐκ +θνητῆς καὶ ἀθανάτου μερίδος. +</p> + +<p> +(However, let us begin with <q>Know thyself,</q> +since this precept is divinely inspired.<note place='foot'>Cf. 188 <hi rend='smallcaps'>b</hi>; Juvenal, <hi rend='italic'>Satires</hi> 11. 27; E caelo descendit +γνῶθι σεαυτόν.</note> It follows +that he who knows himself will know not only about +his soul but his body also. And it will not be enough +to know that a man is a soul employing a body, but +he will also investigate the essential nature of the +soul, and then trace out its faculties. And not even +this alone will be enough for him, but in addition he +will investigate whatever exists in us nobler and +more divine than the soul, that something which we +all believe in without being taught and regard as +divine, and all in common suppose to be established +in the heavens. Then again, as he investigates the +first principles of the body he will observe whether +it is composite or simple; then proceeding systematically +he will observe its harmony and the +influences that affect it and its capacity and, in a +word, all that it needs to ensure its permanence. +And in the next place he will also observe the first +principles of certain arts by which the body is +assisted to that permanence, for instance, medicine, +husbandry and the like. And of such arts as are +useless and superfluous he will not be wholly +ignorant, since these too have been devised to +humour the emotional part of our souls. For +though he will avoid the persistent study of these +last, because he thinks such persistent study disgraceful, +and will avoid what seems to involve hard work +in those subjects; nevertheless he will not, generally +speaking, remain in ignorance of their apparent +nature and what parts of the soul they suit. Reflect +therefore, whether self-knowledge does not control +every science and every art, and moreover whether +it does not include the knowledge of universals. For +to know things divine through the divine part in +us, and mortal things too through the part of us +that is mortal—this the oracle declared to be the +duty of the living organism that is midway between +these, namely man; because individually he is +mortal, but regarded as a whole he is immortal, and +moreover, singly and individually, is compounded of +a mortal and an immortal part.) +</p> + +<p> +Ὅτι μέντοι καὶ τὸ τῷ θεῲ κατὰ δύναμιν ὁμοιοῦσθαι +οὐκ ἄλλο τί ἐστιν ἢ τὸ τὴν ἐφικτὴν ἀνθρώποις +γνῶσιν τῶν ὄντων περιποιήσασθαι, πρόδηλον +ἐντεῦθεν. [B] οὐ γὰρ ἐπὶ πλούτῳ χρημάτων τὸ θεῖον +μακαρίζομεν οὐδὲ ἐπ᾽ ἄλλῳ τινὶ τῶν νομιζομένων +ἀγαθῶν, ἀλλ᾽ ὅπερ Ὅμηρός φησι +</p> + +<p> +(Further, that to make oneself like God as far as +possible is nothing else than to acquire such knowledge +of the essential nature of things as is attainable +by mankind, is evident from the following. It is not +on the score of abundance of possessions that we +count the divine nature happy, nor on the score of +any other of those things that are commonly believed +to be advantages, but it is because, as Homer says,) +</p> + +<quote rend='display'> + +<lg> +<l>θεοὶ δέ τε πάντα ἴσασι,</l> +</lg> + +<p> +(<q>The gods know all things</q>;<note place='foot'><hi rend='italic'>Odyssey</hi> 4. 379.</note>) +</p> + +</quote> + +<p> +καὶ μέντοι καὶ περὶ Διὸς +</p> + +<p> +(and indeed he says +also of Zeus,) +</p> + +<quote rend='display'> + +<lg> +<l>ἀλλὰ Ζεὺς πρότερος γεγόνει καὶ πλείονα ᾔδει·</l> +</lg> + +<p> +(<q>But Zeus was older and wiser.</q><note place='foot'><hi rend='italic'>Iliad</hi> 13. 355.</note>) +</p> + +</quote> + +<pb n='014'/><anchor id='Pg014'/><anchor id='Pg015'/> + +<p> +[C] ἐπιστήμῃ γὰρ ἡμῶν οἱ θεοὶ διαφέρουσιν. ἡγεῖται +γὰρ ἴσως καὶ αὐτοῖς τῶν καλῶν τὸ αὑτοὺς γινώσκειν· +ὄσῳ δὴ κρείττονες ἡμῶν εἰσι τὴν οὐσίαν, +τοσούτῳ γνόντες ἑαυτοὺς ἴσχουσι βελτιόνων γνώσιν. +μηδεὶς οὖν ἡμῖν τὴν φιλοσοφίαν εἰς πολλὰ +διαιρείτω μηδὲ εἰς πολλὰ τεμνέτω, μᾶλλον δὲ μὴ +πολλὰς ἐκ μιᾶς ποιείτω. ὥσπερ γὰρ ἀλήθεια μία, +οὕτω δὲ καὶ φιλοσοφία μία· θαυμαστὸν δὲ οὐδέν, +εἰ κατ᾽ ἄλλας καὶ ἄλλας ὁδοὺς ἐπ᾽ αὐτὴν πορευόμεθα. +ἐπεὶ κἄν, [D] εἴ τις θέλοι τὼν ξένων ἢ ναὶ μὰ +Δία τῶν πάλαι πολιτῶν ἐπανελθεῖν εἰς Ἀθήνας, +δύναιτο μὲν καὶ πλεῖν καὶ βαδίζειν, ὁδεύων δὲ +οἶμαι διὰ γῆς ἢ ταῖς πλατείαις χρῆσθαι λεωφόροις +ἢ ταῖς ἀτραποῖς καὶ συντόμοις ὁδοῖς· καὶ πλεῖν +μέντοι δυνατὸν παρὰ τοὺς αἰγιαλούς, καὶ δὴ καὶ +κατὰ τὸν Πύλιον γέροντα τέμνοντα πέλαγος μέσον. +μὴ δὲ τοῦτό τις ἡμῖν προφερέτω, εἴ τινες τῶν κατ᾽ +αὐτὰς ἰόντων τὰς ὁδοὺς ἀπεπλανήθησαν καὶ ἀλλαχοῦ +που γενόμενοι, [185] καθάπερ ὑπὸ τῆς Κίρκης ἢ +τῶν Λωτοφάγων ἡδονῆς ἢ δόξης ᾿ἤ τινος ἄλλου +δελεασθέντες, ἀπελείφθησαν τοῦ πρόσω βαδίζειν +καὶ ἐφικνεῖσθαι τοῦ τέλους, τοὺς πρωτεύσαντας δὲ +ἐν ἑκάστῃ τῶν αἱρέσεων σκοπείτω, καὶ πάντα +εὑρήσει σύμφωνα. +</p> + +<p> +(For it is in knowledge that the gods surpass ourselves. +And it may well be that with them also what ranks +as noblest is self-knowledge. In proportion then as +they are nobler than we in their essential nature, that +self-knowledge of theirs is a knowledge of higher +things. Therefore, I say, let no one divide philosophy +into many kinds or cut it up into many parts, or +rather let no one make it out to be plural instead of +one. For even as truth is one, so too philosophy is +one. But it is not surprising that we travel to it +now by one road, now by another. For if any +stranger, or, by Zeus, any one of her oldest inhabitants +wished to go up to Athens, he could either +sail or go by road, and if he travelled by land he +could, I suppose, take either the broad highways or +the paths and roads that are short cuts. And +moreover he could either sail along the coasts or, +like the old man of Pylos,<note place='foot'>Nestor; <hi rend='italic'>Odyssey</hi> 3. 174.</note> <q>cleave the open sea.</q> +And let no one try to refute me by pointing out that +some philosophers in travelling by those very roads +have been known to lose their way, and arriving +in some other place have been captivated, as though +by Circe or the Lotus-Eaters, that is to say by +pleasure or opinion or some other bait, and so have +failed to go straight forward and attain their goal. +Rather he must consider those who in every one of +the philosophic sects did attain the highest rank, and +he will find that all their doctrines agree.) +</p> + +<p> +Οὐκοῦν ὁ μὲν ἐν Δελφοῖς θεὸς τὸ Γνῶθι σαυτὸν +προαγορεύει, Ἡράκλειτος δὲ <q>ἐδιζησάμην ἐμεωυτόν,</q> +ἀλλὰ καὶ Πυθαγόρας οἵ τε ἀπ᾽ ἐκείνου +μέχρι Θεοφράστου τὸ κατὰ δύναμιν ὁμοιοῦσθαι +θεῷ φασι, καὶ γὰρ καὶ Ἀριστοτέλης. ὃ γὰρ ἡμεῖς +<pb n='016'/><anchor id='Pg016'/><anchor id='Pg017'/> +ποτέ, τοῦτο ὁ θεὸς ἀεί. γελοῖον οὖν ἂν εἴη τὸν +θεὸν ἑαυτὸν μὴ εἰδέναι· κομιδῇ γὰρ οὐδὲν εἴσεται +τῶν ἄλλων, εἴπερ ἑαυτὸν ἀγνοοίη· πάντα γὰρ +αὐτός ἐστιν, εἴπερ καὶ ἐν ἑαυτῷ καὶ παρ᾽ ἑαυτῷ +ἔχει τῶν ὁπωσοῦν ὄντων τὰς αἰτίας, εἴτε ἀθανάτων +ἀθανάτους, εἴτε ἐπικήρων οὐ θνητὰς οὐδὲ ἐπικήρους, +ἀιδίους δὲ καὶ μενούσας ἀεὶ καὶ αἳ τούτοις +εἰσὶν αἰτίαι τῆς ἀειγενεσίας. [C] ἀλλ᾽ οὗτος μὲν ὁ +λόγος ἐστὶ μείζων. +</p> + +<p> +(Therefore the god at Delphi proclaims, <q>Know +Thyself,</q> and Heracleitus says, <q>I searched myself</q>;<note place='foot'>Heracleitus <hi rend='italic'>fr.</hi> 80.</note> +and Pythagoras also and his school and his +followers down to Theophrastus, bid us become like +God as far as possible, yes and Aristotle too. For what +we are sometimes, God is always.<note place='foot'>Cf. <hi rend='italic'>Oration</hi> 4. 143 <hi rend='smallcaps'>a</hi>.</note> It would therefore +be absurd that God should not know himself. +For he will know nothing at all about other things if +he be ignorant of himself. For he is himself everything, +seeing that in himself and near himself he +keeps the causes of all things that in any way whatever +have existence, whether they be immortal +causes of things immortal, or causes of perishable +things, though themselves not mortal or perishable; +for imperishable and ever-abiding are the causes +of perpetual generation for the perishable world. +But this line of argument is too lofty for the +occasion.) +</p> + +<p> +Ὅτι δὲ μία τέ ἐστιν ἀλήθεια καὶ φιλοσοφία μία +καὶ ταύτης εἰσὶν ἐρασταὶ ξύμπαντες ὧν τε ὑπεμνήσθην +μικρῷ πρότερον ὧν τε ἐν δίκῃ νῦν εἴποιμι ἂν +τοὔνομα, τοὺς τοῦ Κιτιέως ὁμιλητὰς λέγω, οἳ τὰς +πόλεις ἰδόντες ἀποδιδρασκούσας τὸ λίαν ἀκραιφνὲς +καὶ καθαρὸν τῆς ἐλευθερίας τοῦ κυνὸς ἐσκέπασαν +αὐτὸν [D] ὥσπερ οἶμαι παραπετάσμασιν +οἰκονομίᾳ καὶ τῇ χρηματιστικῇ καὶ τῇ πρὸς τὴν +γυναῖκα συνόδῳ καὶ παιδοτροφίᾳ, ἴν᾽ οἶμαι ταῖς +πόλεσιν αὐτὸν ἐγγύθεν ἐπιστήσωσι φύλακα· ὅτι +δὲ τὸ Γνῶθι σαυτὸν κεφάλαιον τίθενται φιλοσοφίας, +οὐ μόνον ἐξ ὧν κατεβάλλοντο ξυγγραμμάτων +ὑπὲρ αὐτοῦ τοῦτου πεισθείης ἄν, εἴπερ ἐθέλοις, +<pb n='018'/><anchor id='Pg018'/><anchor id='Pg019'/> +ἀλλὰ πολὺ πλέον ἀπὸ τοῦ τῆς φιλοσοφίας τέλους· +τὸ γὰρ ὁμολογουμένως [186] ζῆν τῇ φύσει τέλος ἐποιήσαντο, +οὗπερ οὐχ οἷόv τε τυχεῖν τὸν ἀγνοοῦντα, +τίς καὶ ὁποῖος πέφυκεν· ὁ γὰρ ἀγνοῶν ὅστις +ἐστίν, οὐκ εἴσεται δήπουθεν ὅ, τι πράττειν ἑαυτῷ +προσήκει, ὥσπερ οὐδ᾽ ὁ<note place='foot'>οὐδ᾽ ὁ Hertlein suggests, οὐδὲ MSS.</note> τὸν σίδηρον ἀγνοῶν +εἴσεται, εἴτε αὐτῷ τέμνειν εἴτε μὴ προσήκει, καὶ +ὅτου δεῖ τῷ σιδήρῳ πρὸς τὸ δύνασθαι τὸ ἑαυτοῦ +πράττειν· ἀλλ᾽ ὅτι μὲν ἡ φιλοσοφία μία τέ ἐστι καὶ +πάντες ὡς ἔπος εἰπεῖν ἑνός τινος ἐφιέμενοι ὁδοῖς ἐπὶ +τοῦτο διαφόροις ἦλθον, [B] ἀπόχρη τοσαῦτα νῦν εἰπεῖν. +ὑπὲρ δὲ τοῦ Κυνισμοῦ σκεπτέον ἔτι.<note place='foot'>ἔτι Hertlein suggests, ἤδη Reiske, ἐστὶν MSS.</note> +</p> + +<p> +(Now truth is one and philosophy is one, and they +whom I just now spoke of are its lovers one and all; +and also they whom I ought in fairness to mention now +by name, I mean the disciples of the man of Citium.<note place='foot'>Zeno of Citium in Cyprus, the founder of the Stoic +school.</note> +For when they saw that the cities of Greece were +averse to the excessive plainness and simplicity of the +Cynic's freedom of manners, they hedged him about +with screens as it were, I mean with maxims on the +management of the household and business and +intercourse with one's wife and the rearing of +children, to the end, I believe, that they might make +him the intimate guardian of the public welfare.<note place='foot'>Julian seems to mean that Zeno and the Stoics could not +accept without modification the manner of life advocated by +the Cynic Crates.</note> +And that they too held the maxim <q>Know Thyself</q> +to be the first principle of their philosophy you may +believe, if you will, not only from the works that +they composed on this very subject, but even more +from what they made the end and aim of their +philosophic teaching. For this end of theirs was life +in harmony with nature, and this it is impossible for +any man to attain who does not know who and of +what nature he is. For a man who does not know +himself will certainly not know what it is becoming +for him to do; just as he who does not know the +nature of iron will not know whether it is suitable +to cut with or not, and how iron must be treated so +that it may be put to its proper use. For the +moment however I have said enough to show that +philosophy is one, and that, to speak generally, all +philosophers have a single aim though they arrive +at that aim by different roads. And now let us +consider the Cynic philosophy.) +</p> + +<p> +Εἰ μὲν οὖν ἐπεποίητο τοῖς ἀνδράσι μετά τινος +σπουδῆς, ἀλλὰ μὴ μετὰ παιδιᾶς τὰ συγγράμματα, +τούτοις ἐχρῆν ἑπόμενον ἐπιχειρεῖν ἕκαστα ὧν +διανοούμεθα περὶ τοῦ πράγματος ἐξετάζειν τὸν +ἐναντίον καὶ, εἰ μὲν ἐφαίνετο τοῖς παλαιοῖς ὁμολογοῦντα, +μήτοι ψευδομαρτυριῶν ἡμῖν ἐπισκήπτειν, +εἰ δὲ μή, τότε ἐξορίζειν αὐτὰ τῆς ἀκοῆς ὥσπερ +Ἀθηναῖοι τὰ ψευδῆ γράμματα τοῦ Μητρῴου. +ἐπεὶ δὲ οὐδὲν ἐστιν, [C] ὡς ἔφην, τοιοῦτον· αἵ τε γὰρ +θρυλούμεναι Διογένους τραγῳδίαι Φιλίσκου τινὸς +Αἰγινήτου λέγονται εἶναι, καί, εἰ Διογένους δὴ<note place='foot'>δὴ Hertlein suggests, δὲ MSS.</note> +εἶεν, οὐδὲν ἄτοπόν ἐστι τὸν σοφὸν παίζειν, ἐπεί +καὶ τοῦτο πολλοὶ φαίνονται τῶν φιλοσόφων +<pb n='020'/><anchor id='Pg020'/><anchor id='Pg021'/> +ποιήσαντες· ἐγέλα τοι, φασί, καὶ Δημόκριτος +ὁρῶν σπουδάζοντας τοὺς ἀνθρώπους· μὴ δὴ πρὸς +τὰς παιδιὰς αὐτῶν ἀποβλέπωμεν, ὥσπερ οἱ +μανθάνειν τι [D] σπουδαῖον ἥκιστα ἐρῶντες, πόλει +παραβάλλοντες εὐδαίμονι, πολλῶν μὲν ἱερῶν, +πολλῶν δὲ ἀπορρήτων τελετῶν πλήρει, καὶ +μυρίων ἔνδον ἱερέων ἁγνῶν ἐν ἁγνοῖς μενόντων +χωρίοις· αὐτοῦ δὲ ἕνεκα πολλάκις τούτου, λέγω +δὲ τοῦ καθαρεύειν τὰ εἴσω πάντα, τὰ περιττὰ +καὶ βδελυρὰ καὶ φαῦλα τῆς πόλεως ἀπεληλακόσι,<note place='foot'>ἀπεληλακόσι Naber, ἀπεληλάκασι Hertlein, MSS.</note> +λουτρὰ δημόσια καὶ χαμαιτυπεῖα καὶ καπηλεῖα +καὶ πάντα ἁπλῶς τὰ τοιαῦτα· εἶτα ἄχρι τούτου +γενόμενοι εἴσω μὴ παρίασιν.<note place='foot'>παρίασιν Cobet, παριᾶσιν Hertlein, MSS.</note> ὁ μὲν γὰρ τοῖς +τοιούτοις ἐντυχών, [187] εἶτα τοῦτο οἰηθεὶς εἶναι τὴν +πόλιν ἄθλιος μὲν ἀποφυγών, ἀθλιώτερος δὲ κάτω +μείνας, ἐξὸν ὑπερβάντα μικρὸν ἰδεῖν τὸν Σωκράτη· +χρήσομαι γὰρ ἐκείνοις ἐγὼ τοῖς ῥήμασιν, οἷς +Ἀλκιβιάδης ἐπαινῶν Σωκράτη. φημὶ γὰρ δὴ τὴν +Κυνικὴν φιλοσοφίαν ὁμοιοτάτην εἶναι τοῖς Σειληνοῖς +τούτοις τοῖς ἐν τοῖς ἑρμογλυφείοις καθημένοις, +οὕστινας ἐργάζονται οἱ δημιουργοὶ σύριγγας +ἢ αὐλοὺς ἔχοντας· οἳ διχάδε<note place='foot'>οἳ διχάδε Hertlein suggests, cf. <hi rend='italic'>Symposium</hi> 215, οἱ δὲ +MSS.</note> [B] διοιχθέντες +ἔνδον φαίνονται ἀγάλματα ἔχοντες θεῶν. ὡς ἂν +οὖν μὴ τοιοῦτόν τι πάθωμεν, ὅσα ἔπαιξε ταῦτα +αὐτὸν ἐσπουδακέναι νομίσαντες· ἔστι μὲν γάρ τι +καὶ ἐν ἐκείνοις οὐκ ἄχρηστον, ὁ Κυνισμὸς δέ ἐστιν +<pb n='022'/><anchor id='Pg022'/><anchor id='Pg023'/> +ἕτερον, ὡς αὐτίκα μάλα δεῖξαι πειράσομαι· δεῦρο +ἴδωμεν ἐφεξῆς ἀπὸ τῶν ἔργων, ὥσπερ αἱ ἐξιχνεύουσαι +κύνες μεταθέουσι τὰ θηρία. +</p> + +<p> +(If the Cynics had composed treatises with any +serious purpose and not merely with a frivolous aim, +it would have been proper for my opponent to be +guided by these and to try in each case to refute +the opinions that I hold on the subject; and then, +if they proved to be in harmony with those original +doctrines, he could not attack me for bearing +false witness; but if they proved not to be in +harmony, then he could have barred my opinions +from a hearing, as the Athenians barred spurious +documents from the Metroum.<note place='foot'>Cf. <hi rend='italic'>Oration</hi> 5. 159 <hi rend='smallcaps'>b</hi>.</note> But, as I said, +nothing of that sort exists. For the much-talked-of +tragedies of Diogenes are now said to be the work +of a certain Philiscus<note place='foot'>Cf. <hi rend='italic'>Oration</hi> 7. 210 <hi rend='smallcaps'>d</hi>, 212 <hi rend='smallcaps'>a</hi>.</note> of Aegina; though even if +they were by Diogenes there would be nothing out +of the way in a wise man's jesting, since many +philosophers have been known to do so. For +Democritus also, we are told, used to laugh when +he saw men taking things seriously. Well then +I say we must not pay any attention to their +frivolous writings, like men who have no desire at +all to learn anything of serious interest. Such men +when they arrive at a prosperous city abounding in +sacrifices and secret rites of many kinds, and containing +within it countless holy priests who dwell in +the sacred enclosures, priests who for this very +purpose, I mean in order to purify everything that is +within their gates, have expelled all that is sordid +and superfluous and vicious from the city, public +baths and brothels, and retail shops, and everything +of the sort without exception: such men, I say, +having come as far as the quarter where all such +things are, do not enter the city itself. Surely a +man who, when he comes upon the things that have +been expelled, thinks that this is the city, is despicable +indeed if he depart on the instant, but still +more despicable if he stay in that lower region, when +he might by taking but a step across the threshold +behold Socrates himself. For I will borrow those +famous phrases of Alcibiades in his praise of Socrates,<note place='foot'>Plato, <hi rend='italic'>Symposium</hi> 215.</note> +and I assert that the Cynic philosophy is very like +those images of Silenus that sit in the shops of the +statuaries, which the craftsmen make with pipes or +flutes in their hands, but when you open them you +see that inside they contain statues of the gods. +Accordingly, that we may not make that sort of +mistake and think that his jesting was sober earnest +(for though there is a certain use even in those jests, +yet Cynicism itself is something very different, as I +shall presently try to prove), let us consider it in due +course from its actual practice and pursue it like +hounds that track down wild beasts in the chase.) +</p> + +<p> +Ἡγεμόνα μὲν οὖν οὐ ῥᾴδιον εὑρεῖν, ἐφ᾽ ὃν +ἀνενέγκαι χρὴ πρῶτον αὐτό, [C] εἰ καί τινες ὑπολαμβάνουσιν +ἀντισθένει τοῦτο καὶ Διογένει +προσήκειν. τοῦτο γοῦν ἔοικεν Οἰνόμαος οὐκ +ἀτόπως λέγειν· ὁ Κυνισμὸς οὔτε Ἀντισθενισμός +ἐστιν οὔτε Διογενισμός. λέγουσι μὲν γὰρ οἱ +γενναιότεροι τῶν κυνῶν, ὅτι καὶ ὁ μέγας Ἡρακλῆς, +ὥσπερ οὖν τῶν ἄλλων ἀγαθῶν ἡμῖν<note place='foot'>Before αἴτιος Cobet omits τις.</note> αἴτιος +κατέστη, οὕτω δὲ καὶ τούτου τοῦ βίου παράδειγμα +τὸ μέγιστον<note place='foot'>Before κατέλιπεν Cobet omits οὗτος.</note> κατέλιπεν ἀνθρώποις. ἐγὼ δὲ +ὑπὲρ τῶν θεῶν καὶ τῶν εἰς θείαν λῆξιν πορευθέντων +εὐφημεῖν ἐθέλων [D] πείθομαι μὲν καὶ πρὸ +τούτου τινὰς οὐκ ἐν Ἕλλησι μόνον, ἀλλὰ καὶ +βαρβάροις οὕτω φιλοσοφῆσαι·<note place='foot'>οὕτω φιλοσοφῆσαι Reiske suggests, lacuna Hertlein, MSS.</note> αὕτη γὰρ ἡ φιλοσοφία +κοινή πως ἔοικεν εἶναι καὶ φυσικωτάτη καὶ +δεῖσθαι οὐδ᾽ ἡστινοσοῦν πραγματείας· ἀλλὰ +ἀπόχρη μόνον ἑλέσθαι τὰ σπουδαῖα ἀρετῆς ἐπιθυμίᾳ +καὶ φυγῇ κακίας, καὶ οὔτε βίβλους ἀνελίξαι +δεῖ μυρίας· πολυμαθία γάρ, φασί, νόον οὐ +διδάσκει· οὔτε ἄλλο τι τῶν τοιούτων παθεῖν, ὅσα +καὶ οἷα πάσχουσιν οἱ διὰ τῶν ἄλλων αἱρέσεων +ἰόντες, [188] ἀλλὰ ἀπόχρη μόνον δύο ταῦτα τοῦ Πυθίου +<pb n='024'/><anchor id='Pg024'/><anchor id='Pg025'/> +παραινοῦντος ἀκοῦσαι, τὸ Γνῶθι σαυτὸν καὶ +Παραχάραξον τὸ νόμισμα· πέφηνεν οὖν ἡμῖν +ἀρχηγὸς τῆς φιλοσοφίας ὅσπερ οἶμαι τοῖς Ἕλλησι +κατέστη τῶν καλῶν ἁπάντων αἴτιος, ὁ τῆς +Ἑλλάδος κοινὸς ἡγεμὼν καὶ νομοθέτης καὶ βασιλεύς, +ὁ ἐν Δελφοῖς θεός, ὃν ἐπειδὴ μὴ θέμις ἦν +τι διαλαθεῖν, οὐδὲ ἡ Διογένους ἐπιτηδειότης ἔλαθε. +προύτρεψε δὲ αὐτὸν οὐχ ὥσπερ τοὺς ἄλλους +ἔπεσιν ἐντείνων τὴν παραίνεσιν, [B] ἀλλ᾽ ἔργῳ +διδάσκων ὅ,τι βούλεται συμβολικῶς διὰ δυοῖν +ὀνομάτοιν, Παραχάραξον εἰπὼν τὸ νόμισμα· τὸ +γάρ Γνῶθι σαυτὸν οὐκ ἐκείνῳ μόνον,<note place='foot'>μόνον Hertlein suggests, πρῶτον MSS.</note> ἀλλὰ καὶ +τοῖς ἄλλοις ἔφη καὶ λέγει, πρόκειται γὰρ οἶμαι +τοῦ τεμένους. ηὑρήκαμεν δὴ τὸν ἀρχηγέτην τῆς +φιλοσοφίας, ὥς που καὶ ὁ δαιμόνιός φησιν Ἰάμβλιχος, +ἀλλὰ καὶ τοὺς κορυφαίους ἐν αὐτῇ, +Ἀντισθένη καὶ Διογένη καὶ Κράτητα, οἷς τοῦ +βίου σκοπὸς ἦν καὶ τέλος αὑτοὺς οἶμαι γνῶναι +καὶ τῶν κενῶν ὑπεριδεῖν δοξῶν, ἀληθείας δέ, ἣ +πάντων μὲν ἀγαθῶν θεοῖς, πάντων δὲ ἀνθρώποις +ἡγεῖται, ὅλῃ, [C] φασίν, ἐπιδράξασθαι τῇ διανοίᾳ, +ἧς οἶμαι καὶ Πλάτων καὶ Πυθαγόρας καὶ Σωκράτης +οἵ τε ἐκ τοῦ Περιπάτου καὶ Ζήνων ἕνεκα +πάντα ὑπέμειναν πόνον, αὑτούς τε ἐθέλοντες +γνῶναι καὶ μὴ κεναῖς ἕπεσθαι δόξαις, ἀλλὰ τὴν +ἐν τοῖς οὖσιν ἀλήθειαν ἀνιχνεῦσαι. +</p> + +<p> +(Now the founder of this philosophy to whom we +are to attribute it, in the first instance, is not easy to +discover, even though some think that the title +belongs to Antisthenes and Diogenes. At least the +saying of Oenomaus<note place='foot'>Of Gadara, a Cynic philosopher whose date is probably +the second century <hi rend='smallcaps'>a.d.</hi>; cf. 199 <hi rend='smallcaps'>a</hi>, 209 <hi rend='smallcaps'>b</hi>, 210 <hi rend='smallcaps'>d</hi>, 212 <hi rend='smallcaps'>a</hi>.</note> seems to be not without good +grounds: <q>The Cynic philosophy is neither +Antisthenism nor Diogenism.</q> Moreover the better +sort of Cynics assert that in addition to the other +blessings bestowed on us by mighty Heracles, it was +he who bequeathed to mankind the noblest example +of this mode of life.<note place='foot'>Lucian, <hi rend='italic'>Sale of Creeds</hi> 8, makes Diogenes say that he had +modelled himself on Heracles.</note> But for my part, while I +desire to speak with due reverence of the gods and +of those who have attained to their functions, I still +believe that even before Heracles, not only among +the Greeks but among the barbarians also, there +were men who practised this philosophy. For it seems +to be in some ways a universal philosophy, and the +most natural, and to demand no special study whatsoever. +But it is enough simply to choose the +honourable by desiring virtue and avoiding evil; and +so there is no need to turn over countless books. +For as the saying goes, <q>Much learning does not +teach men to have understanding.</q><note place='foot'>Heracleitus <hi rend='italic'>fr.</hi> 16, Bywater.</note> Nor is it +necessary to subject oneself to any part of such a +discipline as they must undergo who enter other +philosophic sects. Nay it is enough merely to +hearken to the Pythian god when he enjoins these +two precepts, <q>Know Thyself,</q> and <q>Falsify the +common currency.</q><note place='foot'>Cf. <hi rend='italic'>Oration</hi> 7. 208 <hi rend='smallcaps'>d</hi>, 211 <hi rend='smallcaps'>b</hi>, 211 <hi rend='smallcaps'>c</hi>.</note> Hence it becomes evident to +us that the founder of this philosophy is he who, I +believe, is the cause of all the blessings that the +Greeks enjoy, the universal leader, law-giver and +king of Hellas, I mean the god of Delphi.<note place='foot'>Apollo.</note> And +since it was not permitted that he should be in +ignorance of aught, the peculiar fitness of Diogenes +did not escape his notice. And he made him incline +to that philosophy, not by urging his commands in +words alone, as he does for other men, but in very +deed he instructed him symbolically as to what he +willed, in two words, when he said, <q>Falsify the +common currency.</q> For <q>Know Thyself</q> he +addressed not only to Diogenes, but to other men +also and still does: for it stands there engraved in +front of his shrine. And so we have at last discovered +the founder of this philosophy, even as the +divine Iamblichus also declares, yes, and we have discovered +its leading men as well, namely Antisthenes +and Diogenes and Crates;<note place='foot'>Of Thebes, the Cynic philosopher, a pupil of Diogenes; +he lived in the latter half of the fourth century <hi rend='smallcaps'>b.c.</hi></note> the aim and end of +whose lives was, I think, to know themselves, to +despise vain opinions, and to lay hold of truth with +their whole understanding; for truth, alike for gods +and men, is the beginning of every good thing;<note place='foot'>Plato, <hi rend='italic'>Laws</hi> 730 <hi rend='smallcaps'>b</hi>.</note> and +it was, I think, for her sake that Plato and +Pythagoras and Socrates and the Peripatetic +philosophers and Zeno spared no pains, because they +wished to know themselves, and not to follow vain +opinions but to track down truth among all things +that are.) +</p> + +<pb n='026'/><anchor id='Pg026'/><anchor id='Pg027'/> + +<p> +Φέρε οὖν, ἐπειδὴ πέφηνεν οὐκ ἄλλο μὲν ἐπιτηδεύσας +Πλάτων, ἕτερον δὲ Διογένης, ἓν δέ τι καὶ +ταὐτόν· εἰ γοῦν ἔροιτό τις τὸν σοφὸν Πλάτωνα <q>τὸ +Γνῶθι σαυτὸν πόσου νενόμικας ἄξιον;</q> εὖ οἶδα ὅτι +τοῦ παντὸς ἂν φήσειε, [D] καὶ λέγει δὲ ἐν Ἀλκιβιάδῃ· +δεῦρο δὴ τὸ μετὰ τοῦτο φράσον ἡμῖν, ὦ δαιμόνιε +Πλάτων καὶ θεῶν ἔκγονε <q>Τίνα τρόπον χρὴ +πρὸς τὰς τῶν πολλῶν διακεῖσθαι δόξας,</q> ταὐτά +τε ἐρεῖ καὶ ἔτι πρὸς τούτοις ὅλον ἡμῖν ἐπιτάξει +διαρρήδην ἀναγνῶναι τὸν Κρίτωνα διάλογον, οὗ +φαίνεται παραινῶν Σωκράτης μηδὲν φροντίζειν +ἡμᾶς τῶν τοιούτων· φησὶ γοῦν· <q>Ἀλλὰ τί ἡμῖν, +ὦ μακάριε Κρίτων, [189] οὕτω τῆς τῶν πολλῶν δόξης +μέλει;</q> εἶτα ἡμεῖς τούτων ὑπεριδόντες ἀποτειχίζειν +ἁπλῶς οὑτωσὶ καὶ ἀποσπᾶν ἄνδρας ἀλλήλων +ἐθέλομεν, οὗς ὁ τῆς ἀληθείας συνήγαγεν +ἔρως ἥ τε τῆς δόξης ὑπεροψία καὶ ἡ πρὸς +τὸν ζῆλον τῆς ἀρετῆς ξύμπνοια; εἰ δὲ Πλάτωνι +μὲν ἔδοξε καὶ διὰ τῶν λόγων αὐτὰ ἐργάζεσθαι, +Διογένει δὲ ἀπέχρη τὰ ἔργα, διὰ τοῦτο ἄξιός ἐστιν +ὑφ᾽ ὑμῶν ἀκούειν κακῶς; ὅρα δὲ μὴ καὶ τοῦτο +αὐτὸ τῷ παντὶ κρεῖττόν ἐστιν, ἐπεὶ καὶ Πλάτων +ἐξομνύμενος φαίνεται τὰ ξυγγράμματα. [B] <q>Οὐ γάρ +ἐστι Πλάτωνος,</q> φησί, <q>ζύγγραμμα οὐδὲν οὐδ᾽ +ἔσται, τὰ δὲ νῦν φερόμενα ἐστι Σωκράτους, ἀνδρὸς +<pb n='028'/><anchor id='Pg028'/><anchor id='Pg029'/> +καλοῦ καὶ νέου.</q> τί οὖν ἡμεῖς οὐκ ἐκ τῶν ἔργων +τοῦ Διογένους σκοποῦμεν αὐτὸν τὸν Κυνισμόν, +ὅστις ἐστιν; +</p> + +<p> +(And now, since it has become evident that +Plato was not pursuing one aim and Diogenes +another, but their end was one and the same: +suppose one should inquire of the wise Plato: +What value do you set on the precept <q>Know +Thyself</q>? I am very sure that he would answer +that it is worth everything, and indeed he says +so in the Alcibiades.<note place='foot'><hi rend='italic'>Alcibiades</hi> i. 129 <hi rend='smallcaps'>a</hi>.</note> Come then tell us next, +divine Plato, scion of the gods, how one ought +to be disposed towards the opinions of the many? +He will give the same answer, and moreover he will +expressly enjoin on us to read his dialogue the +Crito,<note place='foot'><hi rend='italic'>Crito</hi> 44 <hi rend='smallcaps'>c</hi>.</note> where Socrates is shown warning us not +to take heed of such things. At any rate what +he says is: <q>But why, my dear good Crito, are +we so concerned about the opinion of the multitude?</q> +And now are we to ignore all this evidence, and +without further question fence off from one another +and force apart men whom the passion for truth, +the scorn of opinion, and unanimity in zeal for +virtue have joined together? And if Plato chose +to achieve his aim through words, whereas for +Diogenes deeds sufficed, does the latter on that +account deserve to be criticised by you? Nay, +consider whether that same method of his be +not in every respect superior; since we see that +Plato for himself forswore written compositions. +<q>For</q> he says,<note place='foot'><hi rend='italic'>Epistle</hi> 2. 314 <hi rend='smallcaps'>c</hi>; Julian quotes from memory and slightly +alters the original; Plato meant that in his dialogues he had +suppressed his own personality in favour of Socrates.</note> <q>there are no writings by Plato +nor ever will be, and what now pass current as +his are the work of Socrates, the ever fair and +ever young.</q> Why then should we not from +the practice of Diogenes study the character of +the Cynic philosophy?) +</p> + +<p> +Οὐκοῦν ἐπειδὴ σώματος μέρη μέν ἐστιν, +οἷον ὀφθαλμοί, πόδες, χεῖρες, ἄλλα δὲ ἐπισυμβαίνει, +τρίχες, ὄνυχες, ῥύπος, τοιούτων περιττωμάτων +γένος, ὧν ὔνευ σῶμα ἀνθρώπινον ἀμήχανον +εἶναι, [C] πότερον οὐ γελοῖός ἐστιν ὁ μέρη +νομίσας ὄνυχας ἢ τρίχας ἢ ῥύπον καὶ τὰ δυσώδη +τῶν περιττωμάτων, ἀλλ᾽ οὐ τὰ τιμιώτατα καὶ +σπουδαῖα, πρῶτον μὲν τὰ αἰσθητήρια καὶ τούτων +αὐτῶν ἅττα συνέσεως ἡμῖν ἐστι μᾶλλον αἴτια, +οἷον ὀφθαλμούς, ἀκοάς; ὑπουργεῖ γὰρ ταῦτα +πρὸς φρόνησιν εἴτε ἐγκατορωρυγμένῃ τῇ ψυχῇ, +ὡς ἂν θᾶττον καθαρθεῖσα δύναιτο τῇ καθαρᾷ +χρῆσθαι<note place='foot'>τῇ καθαρᾷ χρῆσθαι Hertlein suggests, τῇ γε ὡς ἀρχῃ MSS., +corrupt.</note> καὶ ἀκινήτῳ τοῦ φρονεῖν δυνάμει, εἴτε +ὥσπερ τινὲς οἴονται, καθάπερ δι᾽ ὀχετῶν τοιούτων +εἰσφερούσης τῆς ψυχῆς. [D] συλλέγουσα γάρ, φασί, +τὰ κατὰ μέρος αἰσθήματα καὶ συνέχουσα τῇ +μνήμῃ γεννᾷ τὰς ἐπιστήμας. ἐγὼ δέ, εἰ μή τι +τοιοῦτον ἦν ἐνθέον ἢ τέλειον ἐμποδιζόμενον δὲ<note place='foot'>δὲ Hertlein suggests.</note> +ὑπ᾽ ἄλλων πολλῶν καὶ ποικίλων, ὃ τῶν ἐκτὸς +ποιεῖται τὴν ἀντίληψιν, οὐδ᾽ ἂν δυνατὸν οἶμαι +γενέσθαι τῶν αἰσθητῶν τὴν<note place='foot'>τὴν Naber suggests.</note> ἀντίληψιν. ἀλλ᾽ +οὗτος μὲν ὁ λόγος οὐ τοῖς νῦν προσήκει. +</p> + +<p> +(Now the body consists of certain parts such +as eyes, feet and hands, but there are besides +other parts, hair, nails, ordure, a whole class of +accessories of that sort without which the human +body cannot exist. Then is it not absurd for a +man to take into account such parts, I mean hair +or nails or ordure or such unpleasant accessories, +rather than those parts that are most precious +and important, in the first place, for instance, +the organs of perception, and among these more +especially the instruments whereby we apprehend, +namely the eyes and ears? For these aid the +soul to think intelligently, whether it be buried +deep in the body and they enable it to purify itself +more readily and to use its pure and steadfast faculty +of thought, or whether, as some think, it is through +them that the soul enters in as though by channels.<note place='foot'>Cf. Lucretius, <hi rend='italic'>De Rerum Natura</hi> 3. 359 foll.; Sextus +Empiricus, <hi rend='italic'>Adversus Mathematicos</hi> 7. 350.</note> +For, as we are told, by collecting individual +perceptions and linking them through the memory +she brings forth the sciences. And for my own +part, I think that if there were not something +of this sort, either incomplete in itself or perfect +but hindered by other things many and various, +which brings about our apprehension of externals, +it would not even be possible for us to apprehend +the objects of sense-perception. But this line of +argument has little to do with the present question.) +</p> + +<p> +[190] Διόπερ ἐπανακτέον ἐπὶ τὰ μέρη τῆς φιλοσοφίας +τῆς κυνικῆς. φαίνονται μὲν δὴ καὶ οὗτοι διμερῆ +<pb n='030'/><anchor id='Pg030'/><anchor id='Pg031'/> +τὴν φιλοσοφίαν νομίσαντες ὥσπερ ὁ Ἀριστοτέλης +καὶ Πλάτων, θεωρηματικήν τε καὶ πρακτικὴν, +αὐτὸ τοῦτο<note place='foot'>αὐτὸ τοῦτο Hertlein suggests, αὐτοῦ MSS.</note> συνέντες δηλονότι καὶ νοήσαντες, +ὡς οἰκεῖόν ἐστιν ἔνθρωπος φύσει πράξει καὶ +ἐπιστήμῃ. εἰ δὲ τῆς φυσικῆς τὴν θεωρίαν<note place='foot'>τὴν θεωρίαν Hertlein suggests, πρὸς τὴν θεωρίαν MSS., +θεωρίας Petavius.</note> +ἐξέκλιναν, οὐδὲν τοῦτο πρὸς τὸν λόγον. ἐπεὶ καὶ +Σωκράτης καὶ πλείονες ἄλλοι θεωρίᾳ μὲν φαίνονται +χρησάμενοι πολλῇ, ταύτῃ δὲ οὐκ ἄλλου +χάριν, ἀλλὰ τῆς πράξεως· ἐπεὶ καὶ τὸ ἑαυτὸν +γνῶναι τοῦτο ἐνόμισαν, [B] τὸ μαθεῖν ἀκριβῶς, τί +μὲν ἐποδοτέον ψυχῇ, τί δὲ σώματι· ἀπέδοσαν δὲ<note place='foot'>δὲ after ἀπέδοσαν Hertlein suggests, τε MSS.</note> +εἰκότως ἡγεμονίαν μὲν τῇ ψυχῇ, ὑπηρεσίαν δὲ τῷ +σώματι. φαίνονται δὴ οὖν ἀρετὴν ἐπιτηδεύσαντες, +ἐγκράτειαν, ἀτυφίαν, ἐλευθερίαν, ἔξω γενόμενοι +παντὸς φθόνου, δειλίας, δεισιδαιμονίας. ἀλλ᾽ οὐχ +ἡμεῖς ταῦτα ὑπὲρ αὐτῶν διανοούμεθα, παίζειν δὲ +αὐτοὺς καὶ κυβεύειν περὶ τοῖς φιλτάτοις ὑπολαμβάνομεν, +οὕτως ὑπεριδόντας [C] τοῦ σώματος, +ὡς ὁ Σωκράτης ἔφη λέγων ὀρθῶς μελέτην εἶναι +θανάτου τὴν φιλοσοφίαν. τοῦτο ἐκεῖνοι καθ᾽ +ἑκάστην ἡμέραν ἐπιτηδεύοντες οὐ ζηλωτοὶ μᾶλλον +ἡμῖν, ἄθλιοι δέ τινες καὶ παντελῶς ἀνόητοι +δοκοῦσιν·<note place='foot'>δοκοῦσιν· Hertlein suggests, δοκοῦσιν, MSS.</note> ἀνθ᾽ ὅτου δὲ<note place='foot'>δὲ Hertlein suggests, δὴ MSS.</note> τοὺς πόνους ὑπέμειναν +τούτους;<note place='foot'>τούτους; οὐχ ὡς Hertlein suggests, τούτους, ὡς MSS.</note> οὐχ ὡς αὐτὸς εἶπας, κενοδοξίας ἕνεκα. +καὶ γὰρ<note place='foot'>καὶ γὰρ Hertlein suggests, καίτοι MSS.</note> πῶς ὑπὸ τῶν ἄλλων ἐπῃνοῦντο ὠμὰ +<pb n='032'/><anchor id='Pg032'/><anchor id='Pg033'/> +προσφερόμενοι σαρκία; καίτοι οὐδὲ αὐτὸς ἐπαινέτης +εἶ. [D] τοῦ γοῦν τοιούτου τρίβωνα καὶ τὴν +κόμην, ὥσπερ αἱ γραφαὶ τῶν ἀνδρῶν, ἀπομιμούμενος +εἶθ᾽ ὃ μηδὲ αὐτὸς ἀξιάγαστον ὑπολαμβάνεις, +τοῦτο εὐδοκιμεῖν οἴει παρὰ τῷ πλήθει; καὶ εἳς +μὲν ἢ δεύτερος ἐπῄνει τότε, πλεῖν δ᾽ οὖν ἢ δέκα +μυριάδες ὑπὸ τῆς ναυτίας καὶ βδελυρίας διεστράφησαν +τὸν στόμαχον καὶ ἀπόσιτοι γεγόνασιν, +ἄχρις αὐτοὺς οἱ θεράποντες ἀνέλαβον ὀσμαῖς καὶ +μύροις καὶ πέμμασιν. [191] οὕτως ὁ κλεινὸς ἥρως ἔργῳ +κατεπλήξατο γελοίῳ μὲν ἀνθρώποις τοιούτοις, +</p> + +<p> +(Accordingly we must go back to the divisions of +the Cynic philosophy. For the Cynics also seem to +have thought that there were two branches of +philosophy, as did Aristotle and Plato, namely +speculative and practical, evidently because they +had observed and understood that man is by +nature suited both to action and to the pursuit of +knowledge. And though they avoided the study of +natural philosophy, that does not affect the argument. +For Socrates and many others also, as we know, +devoted themselves to speculation, but it was solely +for practical ends. For they thought that even self-knowledge +meant learning precisely what must be +assigned to the soul, and what to the body. And to +the soul they naturally assigned supremacy, and to +the body subjection. This seems to be the reason +why they practised virtue, self-control, modesty and +freedom, and why they shunned all forms of envy, +cowardice and superstition. But this, you will say, is +not the view that we hold about them, for we are to +think that they were not in earnest, and that they +hazarded what is most precious<note place='foot'>Plato, <hi rend='italic'>Protagoras</hi> 314 <hi rend='smallcaps'>a</hi>.</note> in thus despising the +body; as Socrates did when he declared, and rightly, +that philosophy is a preparation for death.<note place='foot'><hi rend='italic'>Phaedo</hi> 81 <hi rend='smallcaps'>a</hi>.</note> And +since this was the aim that the Cynics pursued daily, +we need not emulate them any more than the others, +but we are to think them miserable beings and +altogether foolish. But why was it that they +endured those hardships? Surely not from ostentation, +as you declared. For how could they win +applause from other men by eating raw meat? +Certainly you yourself do not applaud them for this. +At any rate, when you imitate one of those Cynics +by carrying a staff and wearing your hair long, as it +is shown in their pictures, do you think that you thereby +gain a reputation with the crowd, though you do +not yourself think those habits worthy of admiration? +One or two, indeed, used to applaud him in his own +day, but more than ten times ten thousand had their +stomachs turned by nausea and loathing, and went +fasting until their attendants revived them with perfumes +and myrrh and cakes. So greatly did that renowned +hero shock them by an act which seems absurd +to men) +</p> + +<quote rend='display'> + +<lg> +<l>Οἷοι νῦν βροτοί εἰσιν,</l> +</lg> + +<p> +(<q>of such sort as mortals now are,</q><note place='foot'><hi rend='italic'>Iliad</hi> 5. 304.</note>) +</p> + +</quote> + +<p> +οὐκ ἀγεννεῖ δέ, μὰ τοὺς θεούς, εἴ τις αὐτὸ κατὰ +τὴν Διογένους ἐξηγήσαιτο σύνεσιν. ὅπερ γὰρ ὁ +Σωκράτης ὑπὲρ αὑτοῦ φησιν, ὅτι τῷ θεῷ νομίζων +λατρείαν ἐκτελεῖν ἐν τῷ τὸν δοθέντα χρησμὸν +ὑπὲρ αὐτοῦ κατὰ πάντα σκοπῶν ἐξετάζειν τὸν +ἐλεγκτικὸν ἠσπάσατο βίον, τοῦτο καὶ Διογένης +οἶμαι συνειδὼς ἑαυτῷ, πυθόχρηστον οὖσαν τὴν +φιλοσοφίαν, ἔργοις ᾤετο δεῖν ἐξελέγχειν πάντα +καὶ μὴ δόξαις ἄλλων, τυχὸν μὲν ἀληθέσι, τυχὸν +δὲ ψευδέσι προσπεπονθέναι. οὔκουν οὐδὲ εἴ τι +Πυθαγόρας ἔφη, οὐδὲ εἴ τις ἄλλος τῷ Πυθαγόρᾳ +παραπλήσιος, ἀξιόπιστος ἐδόκει τῷ Διογένει. +τὸν γὰρ θεόν, ἀνθρώπων δὲ<note place='foot'>δὲ after ἀνθρώπων Hertlein suggests.</note> οὐδένα τῆς φιλοσοφίας +ἀρχηγὸν ἐπεποίητο. [C] τί δῆτα τοῦτο, +ἐρεῖς, πρὸς τὴν τοῦ πολύποδος ἐδωδήν; ἐγώ σοι +φράσω. +</p> + +<p> +(though, +by the gods, it was not ignoble, if one should explain +it according to the intention of Diogenes. For just as +Socrates said of himself that he embraced the life of +cross-examining because he believed that he could +perform his service to the god only by examining in +all its bearings the meaning of the oracle that had +been uttered concerning him, so I think Diogenes +also, because he was convinced that philosophy was +ordained by the Pythian oracle, believed that he +ought to test everything by facts and not be influenced +by the opinions of others, which may be true and +may be false. Accordingly Diogenes did not think +that every statement of Pythagoras, or any man like +Pythagoras, was necessarily true. For he held that +God and no human being is the founder of philosophy. +And pray what, you will say, has this to do with the +eating of octopus? I will tell you.) +</p> + +<p> +Τὴν σαρκοφαγίαν οἱ μὲν ἀνθρώποις ὑπολαμβάνουσι +κατὰ φύσιν, οἱ δὲ ἥκιστα τοῦτο ἐργάζεσθαι +<pb n='034'/><anchor id='Pg034'/><anchor id='Pg035'/> +προσήκειν ἀνθρώπῳ διανοοῦνται, καὶ πολὺς +ὁ περὶ τούτου ἀνάλωται<note place='foot'>ἀνάλωται Hertlein suggests, δείκνυται MSS.</note> λόγος. ἐθέλοντι οὖν +σοι μὴ ῥᾳθυμεῖν ἑσμοὶ περὶ τοῦ τοιούτου βίβλων +φανήσονται. τούτους Διογένης ἐξελέγχειν ᾤετο +δεῖν. διενοήθη γοῦν οὕτως· εἰ μὲν ἀπραγματεύτως +ἐσθίων τις σάρκας, ὥσπερ οἶμαι τῶν +ἄλλων ἕκαστον θηρίων, [D] οἷς τοῦτο ἔνειμεν ἡ φύσις, +ἀβλαβῶς αὐτὸ καὶ ἀνεπαχθῶς, μᾶλλον δὲ καὶ +μετὰ τῆς τοῦ σώματος ὠφελείας ἐργάζοιτο, κατὰ +φύσιν εἶναι πάντως τὴν σαρκοφαγίαν ὑπέλαβεν· +εἰ δέ τις ἐντεῦθεν γένοιτο βλάβη, οὐχὶ τοῦτο +ἀνθρώπου τὸ ἔργον ἴσως ἐνόμισεν, ἀλλ᾽ ἀφεκτέον +εἶναι κατὰ κράτος αὐτοῦ. εἷς μὲν οὖν ἂν εἴη +τοιοῦτος ὑπὲρ τοῦ πράγματος ἴσως βιαιότερος +λόγος, ἕτερος δὲ οἰκειότερος τῷ Κυνισμῷ, εἰ περὶ +τοῦ τέλους αὐτοῦ πρότερον ἔτι σαφέστερον διέλθοιμι. +</p> + +<p> +(To eat meat some regard as natural to man, while +others think that to follow this practice is not at all +appropriate for man, and this question has been +much debated. And if you are willing to make the +effort, you can see with your own eyes swarms of +books on the subject. These Diogenes thought it +his duty to refute. At any rate his own view was as +follows. If one can eat meat without taking too +much trouble to prepare it, as can all other animals +to whom nature has assigned this diet, and can do it +without harm or discomfort, or rather with actual +benefit to the body, then he thought that eating +meat is entirely in accordance with nature. But if +harm came of it, then he apparently thought that +the practice is not appropriate for man, and that he +must abstain from it by all means. Here then you +have a theory on this question, though perhaps it is +too far-fetched: but here is another more akin to +Cynicism, only I must first describe more clearly the +end and aim of that philosophy.) +</p> + +<p> +[192] Ἀπάθειαν γὰρ ποιοῦνται τὸ τέλος· τοῦτο δὲ +ἴσον ἐστὶ τῷ θεὸν γενέσθαι. αἰσθανόμενος οὖν +ἴσως αὑτοῦ Διογένης ἐν μὲν τοῖς ἄλλοις ἅπασιν +ἀπαθοῦς, ὑπὸ δὲ τῆς τοιαύτης ἐδωδῆς μόνον θραττομένου +καὶ ναυτιῶντος καὶ δόξῃ κενῇ μᾶλλον<note place='foot'>μᾶλλον Hertlein suggests, μόνον MSS.</note> +ἢ λόγῳ δεδουλωμένου· σάρκες γάρ εἴσιν οὐδὲν +ἧττον, κἂν μυριάκις αὐτὰς ἑψήσῃ, κἂν ὑποτρίμμασι +μυρίοις τις αὐτὰς καρυκεύσῃ· καὶ ταύτης +αὑτὸν ἀφελέσθαι καὶ καταστῆσαι παντάπασιν +ἐξάντη τῆς δειλίας ᾠήθη χρῆναι. [B] δειλία γάρ ἐστιν, +εὖ ἴσθι, τὸ γοῦν τοιοῦτον. ἐπεὶ πρὸς τῆς Θεσμοφόρου +εἰ σαρκῶν ἡψημένων ἁπτόμεθα, τοῦ χάριν +<pb n='036'/><anchor id='Pg036'/><anchor id='Pg037'/> +οὐχὶ καὶ ἁπλῶς αὐτὰς προσφερόμεθα, φράσον +ἡμῖν. οὐ γὰρ ἔχεις ἕτερον εἰπεῖν ἢ ὅτι οὕτω νενόμισται +καὶ οὕτω συνειθίσμεθα. οὐ γὰρ δὴ πρὶν μὲν +ἑψηθῆναι βδελυρὰ πέφυκεν, ἑψηθέντα δὲ γέγονεν +αὑτῶν ἁγνότερα. [C] τί δῆτα ἐχρῆν πράττειν τόν γε +παρὰ θεοῦ ταχθέντα καθάπερ στρατηγοῦ πᾶν μὲν +ἐξελεῖν τὸ νόμισμα, λόγῳ δὲ καὶ ἀληθείᾳ κρῖναι +τὰ πράγματα; περιιδεῖν αὑτὸν ὑπὸ ταύτης τῆς +δόξης ἐνοχλούμενον, ὡς νομίζειν ὅτι κρέας μέν +ἐστιν ἑψηθὲν ἁγνὸν καὶ ἐδώδιμον, μὴ κατεργασθὲν +δὲ ὑπὸ τοῦ πυρὸς μυσαρόν πως<note place='foot'>πως Hertlein suggests, ἴσως MSS.</note> καὶ βδελυρόν; +οὕτως εἶ μνήμων; οὕτως εἶ σπουδαῖος; ὃς τοσοῦτον +ὀνειδίζων τῷ κενοδόξῳ, κατὰ σὲ φάναι, [D] Διογένει, +κατ᾽ ἐμὲ δὲ τῷ σπουδαιοτάτῳ θεράποντι καὶ +ὑπηρέτῃ τοῦ Πυθίου, τὴν τοῦ πολύποδος ἐδωδὴν +κατεδήδοκας μυρίους ταρίχους. +</p> + +<p> +(Freedom from emotion they regard as the end +and aim; and this is equivalent to becoming a god. +Now perhaps Diogenes observed that in the case of +all other foods he himself had no particular sensations, +and that only raw meat gave him indigestion +and nausea, and took this for a proof that he was +enslaved to vain opinion rather than reason; for +flesh is none the less flesh, even though you cook it +any number of times or season it with any number +of sauces. This, I say, was why he thought he ought +to rid and free himself altogether of this cowardice; +for you may be sure that this sort of thing is +cowardice. And in the name of the Law-Giving +goddess,<note place='foot'>Demeter, who regulated the customs of civilised life, +especially agriculture: her festival was the Thesmophoria.</note> tell me why if we used cooked meats we do +not eat them in their natural state also? You can +give me no other answer than that this has become a +custom and a habit with us. For surely we cannot +say that before meat is cooked it is disgusting and +that by being cooked it becomes purer than it was +by nature. What then was it right for him to do +who had been appointed by God like a general in +command to do away with the common currency and +to judge all questions by the criterion of reason and +truth? Ought he to have shut his eyes and been so +far fettered by this general opinion as to believe that +flesh by being cooked becomes pure and fit for food, +but that when it has not been acted upon by fire +it is somehow abominable and loathsome? Is this +the sort of memory you have? Is this your zeal +for truth? For though you so severely criticised +Diogenes the vain-glorious, as you call him—though +I call him the most zealous servant and vassal of the +Pythian god—for eating octopus, you yourself have +devoured endless pickled food,)</p> + +<quote rend='display'> + +<lg> +<l>Ἰχθῦς ὄρνιθάς τε φίλας θ᾽ ὅτι χεῖρας ἵκοιτο,</l> +</lg> + +<p> +(<q>Fish and birds and +whatever else might come to hand.</q><note place='foot'><hi rend='italic'>Odyssey</hi> 12. 331.</note>) +</p> + +</quote> + +<p> +Αἰγύπτιός γε ὤν, οὐ τῶν ἱερέων, ἀλλὰ τῶν παμφάγων, +οἷς πάντα ἐσθίειν νόμος ὡς λάχανα χόρτου· +γνωρίζεις οἶμαι [193] τῶν Γαλιλαίων τὰ ῥήματα. +μικροῦ με παρῆλθεν εἰπεῖν, ὅτι καὶ πάντες ἄνθρωποι +πλησίον οἰκοῦντες θαλάττης, ἤδη δέ τινες +καὶ τῶν πόρρω, οὐδὲ θερμήναντες καταρροφοῦσιν +ἐχίνους, ὄστρεα καὶ πάντα ἁπλῶς τὰ τοιαῦτα· +εἶτα ἐκείνους μὲν ὑπολαμβάνεις ζηλωτούς, ἄθλιον +δὲ καὶ βδελυρὸν ἡλῇ Διογένη, καὶ οὐκ ἐννοεῖς, ὡς +οὐδὲν μᾶλλον ταῦτα ἐκείνων ἐστὶ σαρκία· πλὴν +<pb n='038'/><anchor id='Pg038'/><anchor id='Pg039'/> +ἴσως ταῦτα ἐκείνων διαφέρει τῷ τὰ μὲν εἶναι +μαλθακά, τὰ δὲ σκληρότερα. ἄναιμος γοῦν +ἐστι καὶ πολύπους [B] ὥσπερ ἐκεῖνα, ἔμψυχα δέ +ἐστι καὶ τὰ ὀστρακόδερμα καθάπερ καὶ οὗτος· +ἥδεται γοῦν καὶ λυπεῖται, ὃ τῶν ἐμψύχων +μάλιστά ἐστιν ἴδιον. ἐνοχλείτω δὲ μηδὲν ἡμᾶς ἡ +Πλατωνικὴ τανῦν δόξα ἔμψυχα ὑπολαμβάνουσα +καὶ τὰ φυτά. ἀλλ᾽ ὅτι μὲν οὔτι ἄλογον<note place='foot'>οὔτι ἄλογον Hertlein suggests, οὐ χαλεπὸν MSS.</note> οὐδὲ +παράνομον οὐδὲ ἀσύνηθες ὑμῖν ὁ γενναῖος εἰργάσατο +Διογένης, εἰ μὴ τῷ σκληροτέρῳ καὶ μαλακωτέρῳ, +ἡδονῇ τε λαιμοῦ καὶ ἀηδίᾳ τὰ τοιαῦτά +τις ἐξετάζοι, πρόδηλον οἶμαι τοῖς ὁπωσοῦν ἕπεσθαι +λόγῳ δυναμένοις. οὐκ ἄρα τὴν ὠμοφαγίαν +βδελύττεσθε οἱ τὰ παραπλήσια δρῶντες, [C] οὐκ ἐπὶ +τῶν ἀναίμων μόνον ζῴων, ἀλλὰ καὶ ἐπὶ τῶν αἷμα +ἐχόντων. καὶ τούτῳ δὲ ἴσως διαφέρεσθε πρὸς +ἐκεῖνον, ὅτι ὁ μὲν ἁπλῶς ταῦτα καὶ κατὰ φύσιν +ᾠήθη χρῆναι προσφέρεσθαι, ἁλσὶ δὲ ὑμεῖς καὶ +πολλοῖς ἄλλοις ἀρτύσαντες ἡδονῆς ἕνεκα, τὴν φύσιν +ὅπως βιάσησθε. καὶ δὴ τοῦτο μὲν ἐπὶ τοσοῦτον +ἀπόχρη. +</p> + +<p> +(For you +are an Egyptian, though not of the priestly caste, +but of the omnivorous type whose habit it is to eat +everything <q>even as the green herb.</q><note place='foot'><hi rend='italic'>Genesis</hi> 9. 3.</note> You recognise, +I suppose, the words of the Galilaeans. I +almost omitted to say that all men who live near the +sea, and even some who live at a distance from it, +swallow down sea-urchins, oysters and in general +everything of the kind without even heating them. +And then you think they are enviable, whereas you +regard Diogenes as contemptible and disgusting, and +you do not perceive that those shell-fish are flesh +just as much as what he ate? Except perhaps that +differ in so far as the octopus is soft and shell-fish +are harder. At any rate the octopus is bloodless, +like hard-shelled fish, but the latter too are animate +things like the octopus. At least they feel pleasure +and pain, which is the peculiar characteristic of +animate things. And here we must not be put out +by Plato's theory<note place='foot'><hi rend='italic'>Timaeus</hi> 77 <hi rend='smallcaps'>b</hi>.</note> that plants also are animated by +soul. But it is now, I think, evident to those who +are in any way able to follow an argument, that what +the excellent Diogenes did was not out of the way +or irregular or contrary to our habits, that is if we do +not in such cases apply the criterion of hardness and +softness, but judge rather by the pleasure or distaste +of the palate. And so it is not after all the eating +of raw food that disgusts you, since you do the like, +not only in the case of bloodless animals but also +of those that have blood. But perhaps there is also +this difference between you and Diogenes, that he +thought he ought to eat such food just as it was and +in the natural state, whereas you think you must +first prepare it with salt and many other things +to make it agreeable and so do violence to nature. +I have now said enough on this subject.) +</p> + +<p> +[D] Τῆς Κυνικῆς δὲ φιλοσοφίας σκοπὸς μέν ἐστι +καὶ τέλος, ὥσπερ δὴ καὶ πάσης φιλοσοφίας, τὸ +εὐδαιμονεῖν, τὸ δὲ εὐδαιμονεῖν ἐν τῷ ζῆν κατὰ +φύσιν, ἀλλὰ μὴ πρὸς τὰς τῶν πολλῶν δόξας. ἐπεὶ +καὶ τοῖς φυτοῖς εὖ πράττειν συμβαίνει καὶ μέντοι +καὶ ζῴοις πᾶσιν, ὅταν τοῦ κατὰ φύσιν ἕκαστον +ἀνεμποδίστως τυγχάνῃ τέλους· ἀλλὰ καὶ ἐν τοῖς +θεοῖς τοῦτό ἐστιν εὐδαιμονίας ὅρος, τὸ ἔχειν +αὐτοὺς ὥσπερ πεφύκασι καὶ ἑαυτῶν εἶναι. [194] οὐκοῦν +<pb n='040'/><anchor id='Pg040'/><anchor id='Pg041'/> +καὶ τοῖς ἀνθρώποις οὐχ ἑτέρωθί που τὴν εὐδαιμονίαν +ἀποκεκρυμμένην προσήκει πολυπραγμονεῖν· +οὐδὲ ἀετὸς οὐδὲ πλάτανος οὐδὲ ἄλλο τι τῶν ὄντων +ζῴων ἢ φυτῶν χρυσᾶ περιεργάζεται πτερὰ καὶ +φύλλα, οὐδὲ ὅπως ἀργυροῦς ἕξει τοὺς βλαστοὺς +ἢ τὰ πλῆκτρα καὶ κέντρα σιδηρᾶ, μᾶλλον δὲ +ἀδαμάντινα, ἀλλ᾽ οἷς αὐτὰ ἐξ ἀρχῆς ἡ φύσις +ἐκόσμησε, ταῦτα εἰ ῥωμαλέα καὶ πρὸς τάχος αὐτοῖς +ἢ πρὸς ἀλκὴν ὑπουργοῦντα προσγένοιτο, +μάλιστα ἂν εὖ πράττειν [B] νομίζοι καὶ εὐθηνεῖσθαι. +πῶς οὖν οὐ γελοῖον, εἴ τις ἄνθρωπος γεγονὼς ἔξω +που τὴν εὐδαιμονίαν περιεργάσαιτο, πλοῦτον καὶ +γένος καὶ φίλων δύναμιν καὶ πάντα ἁπλῶς τὰ +τοιαῦτα τοῦ παντὸς ἄξια νομίζων; εἰ μὲν οὖν +ἡμῖν ἡ φύσις ὥσπερ τοῖς ζῴοις αὐτὸ τοῦτο +ἀπέδωκε μόνον, τὸ σώματα καὶ ψυχὰς ἔχειν +ἐκείνοις παραπλησίας, ὥστε μηδὲν πλέον πολυπραγμονεῖν, +ἤρκει λοιπόν, [C] ὥσπερ τὰ λοιπὰ ζῷα, +τοῖς σωματικοῖς ἀρκεῖσθαι πλεονεκτήμασιν, ἐνταῦθά +που τὸ εὐδαιμονεῖν πολυπραγμονοῦσιν. +ἐπεὶ δὲ ἡμῖν οὐδέν τι παραπλησία ψυχὴ τοῖς ἄλλοις +ἐνέσπαρται ζῴοις, ἀλλ᾽ εἴτε κατ᾽ οὐσίαν διαφέρουσα +εἴτε οὐσίᾳ μὲν ἀδιάφορος, ἐνεργείᾳ δὲ +μόνῃ κρείττων, ὥσπερ οἶμαι τὸ καθαρὸν ἤδη +χρυσίον τοῦ συμπεφυρμένου τῇ ψάμμῳ· λέγεται +γὰρ καὶ οὗτος ὁ λόγος περὶ τῆς ψυχῆς ὡς ἀληθὴς +ὑπό τινων· [D] ἡμεῖς δὴ οὖν ἐπειδὴ σύνισμεν αὑτοῖς +οὖσι τῶν ζῴων ξυνετωτέροις· κατὰ γὰρ τὸν Πρωταγόρου +μῦθον ἐκείνοις μὲν ἡ φύσις ὥσπερ μήτηρ +<pb n='042'/><anchor id='Pg042'/><anchor id='Pg043'/> +ἄγαν φιλοτίμως καὶ μεγαλοδώρως προσηνέχθη, +ἡμῖν δὲ ἀντὶ πάντων ἐκ Διὸς ὁ νοῦς ἐδόθη· τὴν +εὐδαιμονίαν ἐνταῦθα θετέον, ἐν τῷ κρατίστῳ καὶ +σπουδαιοτάτῳ τῶν ἐν ἡμῖν. +</p> + +<p> +(Now the end and aim of the Cynic philosophy, +as indeed of every philosophy, is happiness, but +happiness that consists in living according to +nature and not according to the opinions of the +multitude. For plants too are considered to do well, +and indeed all animals also, when without hindrance +each attains the end designed for it by nature. Nay, +even among the gods this is the definition of happiness, +that their state should be according to their +nature, and that they should be independent. And +so too in the case of human beings we must not be +busy about happiness as if it were hidden away outside +ourselves. Neither the eagle nor the plane tree +nor anything else that has life, whether plant or +animal, vainly troubles itself about wings or leaves of +gold or that its shoots may be of silver or its stings +and spurs of iron, or rather of adamant; but where +nature in the beginning has adorned them with such +things, they consider that, if only they are strong and +serviceable for speed or defence, they themselves are +fortunate and well provided. Then is it not absurd +when a human being tries to find happiness somewhere +outside himself, and thinks that wealth and birth +and the influence of friends, and generally speaking +everything of that sort is of the utmost importance? +If however nature had bestowed on us only what +she has bestowed on other animals, I mean the +possession of bodies and souls like theirs, so that we +need concern ourselves with nothing beyond, then it +would suffice for us, as for all other animals, to content +ourselves with physical advantages, and to pursue +happiness within this field. But in us has been +implanted a soul that in no way resembles other +animals; and whether it be different in essence, or +not different in essence but superior in its activity +only, just as, I suppose, pure gold is superior +to gold alloyed with sand,—for some people hold +this theory to be true of the soul,—at any rate +we surely know that we are more intelligent +than other animals. For according to the myth in +the Protagoras,<note place='foot'>Plato, <hi rend='italic'>Protagoras</hi> 321 <hi rend='smallcaps'>a</hi>, <hi rend='smallcaps'>b</hi>; Plato however says that the +theft of fire by Prometheus saved mankind, and that later +Zeus bestowed on them the political art.</note> nature dealt with them very generously +and bountifully, like a mother, but to compensate +for all this, mind was bestowed on us by +Zeus. Therefore in our minds, in the best and +noblest part of us, we must say that happiness +resides.) +</p> + +<p> +Σκόπει δή, ταύτης εἰ μὴ μάλιστα τῆς προαιρέσεως +ἦν Διογένης, ὃς τὸ μὲν σῶμα τοῖς πόνοις +ἀνέδην παρεῖχεν, ἵνα αὐτὸ τῆς φύσεως ῥωμαλεώτερον +καταστήσῃ πράττειν [195] δὲ ἠξίου μόνον ὁπόσα +ἂν φανῇ τῷ λόγῳ πρακτέα, τοὺς δὲ ἐκ τοῦ +σώματος ἐμπίπτοντας τῇ ψυχῇ θορύβους, οἷα +πολλάκις ἡμᾶς ἀναγκάζει τουτὶ τὸ περικείμενον +αὐτοῦ χάριν πολυπραγμονεῖν, οὐδὲ ἐν μέρει +προσίετο. ὑπὸ δὲ ταύτης τῆς ἀσκήσεως ὁ ἀνὴρ +οὕτω μὲν ἔσχεν ἀνδρεῖον τὸ σῶμα ὡς οὐδεὶς οἶμαι +τῶν τοὺς [B] στεφανίτας ἀγωνισαμένων, οὕτω δὲ διετέθη +τὴν ψυχήν, ὥστε εὐδαιμονεῖν, ὥστε βασιλεύειν +οὐδὲν ἔλαττον, εἰ μὴ καὶ πλέον, ὡς οἱ τότε +εἰώθεσαν λέγειν Ἕλληνες, τοῦ μεγάλου βασιλέως, +τὸν Πέρσην λέγοντες. ἆρά σοι μικρὰ φαίνεται +ἀνὴρ +</p> + +<p> +(Now consider whether Diogenes did not above all +other men profess this belief, since he freely exposed +his body to hardships so that he might make it +stronger than it was by nature. He allowed himself +to act only as the light of reason shows us that we +ought to act; and the perturbations that attack the +soul and are derived from the body, to which this +envelope of ours often constrains us for its sake to +pay too much attention, he did not take into account +at all. Thus by means of this discipline the man +made his body more vigorous, I believe, than that of +any who have contended for the prize of a crown in +the games: and his soul was so disposed that he was +happy and a king no less if not even more than the +Great King, as the Greeks used to call him in those +days, by which they meant the king of Persia. Then +does he seem to you of no importance, this man who +was) +</p> + +<quote rend='display'> + +<lg> +<l>Ἄπολις, ἄοικος, πατρίδος ἐστερημένος,</l> +<l>οὐκ ὀβολόν, οὐ δραχμήν, ἔχων<note place='foot'>ἔχων οὐδ᾽ οἰκέτην Kaibel, οὐκ οἰκέτην ἔχων Hertlein, MSS.; +Hertlein prints the second verse as prose.</note> οὐδ᾽ οἰκέτην,</l> +</lg> + +<p> +(<q>cityless, homeless, a man without a country, +owning not an obol, not a drachma, not a single +slave,</q><note place='foot'>Cf. <hi rend='italic'>Letter to Themistius</hi> 256 <hi rend='smallcaps'>d</hi>; Nauck, <hi rend='italic'>Adespota +Fragmenta</hi> 6; Diogenes Laertius, 6. 38, says that this was a +favourite quotation of Diogenes; its source is unknown.</note>) +</p> + +</quote> + +<p> +ἀλλ᾽ οὐδὲ μᾶζαν, ἧς Ἐπίκουρος εὐπορῶν οὐδὲ τῶν +θεῶν φησιν εἰς εὐδαιμονίας λόγον ἐλαττοῦσθαι, +πρὸς μὲν τοὺς θεοὺς οὐκ ἐρίζων, [C] τοῦ δοκοῦντος δὲ +τοῖς ἀνθρώποις εὐδαιμονεστάτου εὐδαιμονέστερον +ζῶν καὶ ἔλεγε ζῆν εὐδαιμονέστερον. εἰ δὲ ἀπιστεῖς, +<pb n='044'/><anchor id='Pg044'/><anchor id='Pg045'/> +ἔργῳ πειραθεὶς ἐκείνου τοῦ βίου καὶ οὐ τῷ λόγῳ +αἰσθήσῃ. +</p> + +<p> +(nay, not even a loaf of bread—and Epicurus +says that if he have bread enough and to spare he is +not inferior to the gods on the score of happiness. +Not that Diogenes tried to rival the gods, but he +lived more happily than one who is counted the +happiest of men, and he used actually to assert that +he lived more happily than such a man. And if you +do not believe me, try his mode of life in deed and +not in word, and you will perceive the truth.) +</p> + +<p> +Φέρε δὴ πρῶτον αὐτὸν διὰ τῶν λόγων ἐλέγξωμεν. +ἆρά σοι δοκεῖ τῶν πάντων ἀγαθῶν ἀνθρώποις +ἡγεῖσθαι, τούτων δὴ τῶν πολυθρυλήτων, +ἐλευθερίαν· [D] πῶς γὰρ οὐ φήσεις· ἐπεὶ καὶ τὰ +χρήματα καὶ πλοῦτος καὶ γένος καὶ σώματος +ἰσχὺς καὶ κάλλος καὶ πάντα ἁπλῶς τὰ τοιαῦτα +δίχα τῆς ἐλευθερίας οὐ τοῦ δοκοῦντος ηὐτυχηκέναι, +τοῦ κτησαμένου δὲ αὐτόν ἐστιν ἀγαθά; τίνα οὖν +ὑπολαμβάνομεν τὸν δοῦλον; ἇρα μή ποτε ἐκεῖνον, +ὃν ἂν πριώμεθα δραχμῶν ἀργυρίου τόσων ἢ μναῖν +δυοῖν ἢ χρυσίου στατήρων δέκα; ἐρεῖς δήπουθεν +τοῦτον εἶναι ἀληθῶς δοῦλον. ἆρα δι᾽ αὐτὸ τοῦτο, +ὅτι τὸ ἀργύριον ὑπὲρ αὐτοῦ τῷ πωλοῦντι καταβεβλήκαμεν; +οὕτω μεντἂν [196] εἶεν οἰκέται καὶ ὁπέσους +τῶν αἰχμαλώτων λυτρούμεθα. καίτοι καὶ +οἱ νόμοι τούτοις ἀποδεδώκασι τὴν ἐλευθερίαν +σωθεῖσιν οἴκαδε, καὶ ἡμεῖς αὐτοὺς ἀπολυτρούμεθα, +οὐχ ἵνα δουλεύσωσιν, ἀλλ᾽ ἵνα ὦσιν ἐλεύθεροι. +ὁρᾷς ὡς οὐχ ἱκανόν ἐστιν ἀργύριον καταβαλεῖν ἐς +τὸ ἀποφῆναι τὸν λυτρωθέντα δοῦλον, ἀλλ᾽ ἐκεῖνός +ἐστιν ὡς ἀληθῶς δοῦλος, οὗ κύριός ἐστιν ἕτερος +προσαναγκάσαι πράττειν ὅ,τι ἂν κελεύῃ, καὶ μὴ +βουλόμενον κόλασαι καί, τὸ λεγόμενον ὑπὸ τοῦ +ποιητοῦ, +</p> + +<p> +(Come, let us first test it by reasoning. You think, +do you not, that for mankind freedom is the beginning +of all good things,<note place='foot'>Cf. 188 <hi rend='smallcaps'>c</hi>, Plato, <hi rend='italic'>Laws</hi> 730 <hi rend='smallcaps'>b</hi>.</note> I mean of course what people are +always calling good? How can you deny it? For +property, money, birth, physical strength, beauty and +in a word everything of the sort when divorced from +freedom are surely blessings that belong, not to him +who merely seems to enjoy them, but to him who is +that man's master? Whom then are we to regard as a +slave? Shall it be him whom we buy for so many silver +drachmas, for two minae or for ten staters<note place='foot'>The stater or Daric was worth about a sovereign.</note> of gold? +Probably you will say that such a man is truly a +slave. And why? Is it because we have paid down +money for him to the seller? But in that case the +prisoners of war whom we ransom would be slaves. +And yet the law on the one hand grants these their +freedom when they have come safe home, and we on +the other hand ransom them not that they may +become slaves, but that they may be free. Do you +see then that in order to make a ransomed man a +slave it is not enough to pay down a sum of money, +but that man is truly a slave over whom another man +has power to compel him to do whatever he orders, +and if he refuse, to punish him and in the words of +the poet) +</p> + +<quote rend='display'> + +<lg> +<l>κακαῖς ὀδύνῃσι πελάζειν;</l> +</lg> + +<p> +(<q>to inflict grievous pains upon him</q>?<note place='foot'><hi rend='italic'>Iliad</hi> 5. 766.</note>) +</p> + +</quote> + +<p> +ὅρα δὴ τὸ μετὰ τοῦτο, [B] εἰ μὴ κύριοι πάντες ἡμῶν +εἰσιν, οὓς ἀναγκαῖον ἡμῖν θεραπεύειν, ἵνα μηδὲν +ἀλγῶμεν μηδὲ λυπώμεθα κολαζόμενοι παρ᾽ αὐτῶν. +<pb n='046'/><anchor id='Pg046'/><anchor id='Pg047'/> +ἢ τοῦτο οἴει κόλασιν μόνον, εἴ τις ἐπανατεινόμενος +τὴν βακτηρίαν καθίκοιτο τοῦ οἰκέτου; καίτοι γε +τοιοῦτον οὐδὲ οἱ τραχύτατοι τῶν δεσποτῶν ἐπὶ +πάντων ποιοῦσι τῶν οἰκετῶν, ἀλλὰ καὶ λόγος +ἀρκεῖ πολλάκις καὶ ἀπειλή. [C] μήποτε οὖν, ὦ φίλε, +νομίσῃς εἶναι ἐλεύθερος, ἄχρις οὗ γαστὴρ ἄρχει +σου καὶ τὰ ἔνερθεν γαστρὸς οἵ τε τοῦ παρασχεῖν +τὰ πρὸς ἡδονὴν καὶ ταῦτὰ<note place='foot'>ταῦτὰ +Hertlein suggests, ταῦτα MSS.</note> ἀποκωλῦσαι κύριοι, +καὶ εἰ τούυτων δὲ γένοιο κρείττων, ἕως ἂν δουλεύῃς +ταῖς τῶν πολλῶν δόξαις, οὔπω τῆς ἐλευθερίας +ἔθιγες οὐδὲ ἐγεύσω τοῦ νέκταρος, +</p> + +<p> +(Then +consider next whether we have not as many masters +as there are persons whom we are obliged to conciliate +in order not to suffer pain or annoyance from +being punished by them? Or do you think that the +only sort of punishment is when a man lifts up his +stick against a slave and strikes him? Yet not even +the harshest masters do this in the case of all their +slaves, but a word or a threat is often enough. Then +never think, my friend, that you are free while your +belly rules you and the part below the belly, since +you will then have masters who can either furnish +you the means of pleasure or deprive you of them; +and even though you should prove yourself superior +to these, so long as you are a slave to the opinions of +the many you have not yet approached freedom or +tasted its nectar,) +</p> + +<quote rend='display'> + +<lg> +<l>Οὐ μὰ τὸν ἐν στέρνοισιν ἐμοῖς παραδόντα +τετρακτύν.</l> +</lg> + +<p> +(<q>I swear by him who set in my +breast the mystery of the Four!</q><note place='foot'>An oath used by the Pythagoreans, who regarded the +tetrad, the sum of the first four numbers, as symbolical +of all proportion and perfection; cf. Aetios, <hi rend='italic'>Placita</hi> 1. 7. +Pythagoras, <hi rend='italic'>Aureum Carmen</hi> 47, Mullach νὰ μὰ τὸν ἁμετέρᾳ +ψυχᾷ παραδόντα τετρακτύν.</note>) +</p> + +</quote> + +<p> +καὶ οὐ τοῦτό φημι, [D] ὡς ἀπερυθριᾶσαι χρὴ πρὸς +πάντας καὶ πράττειν. τὰ μὴ πρακτέα· ἀλλ᾽ ὧν +ἀπεχόμεθα καὶ ὅσα πράττομεν, μὴ διὰ τὸ τοῖς +πολλοῖς δοκεῖν σπουδαῖα πως<note place='foot'>πως Hertlein suggests, πάντως MSS.</note> ἢ φαῦλα, διὰ +τοῦτο πράττωμεν καὶ ἀπεχώμεθα, ἀλλ᾽ ὅτι τῷ +λόγῳ καὶ τῷ ἐν ἡμῖν θεῷ, τοῦτ᾽ ἐστὶ τῷ νῷ, ταῦτά +ἐστιν ἀπόρρητα. τοὺς μὲν οὖν πολλοὺς οὐδὲν κωλύει +ταῖς κοιναῖς ἕπεσθαι δόξαις· ἄμεινον γὰρ τοῦτο +τοῦ παντάπασιν ἀπερυθριᾶν· [197] ἔχουσι γὰρ ἅνθρωποι +φύσει πρὸς ἀλήθειαν οἰκείως· ἀνδρὶ δὲ ἤδη +κατὰ νοῦν ζῶντι καὶ τοὺς ὀρθοὺς εὑρεῖν τε δυναμένῳ +καὶ κρῖναι λόγους προσήκει τὸ παράπαν +οὐδὲν ἕπεσθαι τοῖς νομιζομένοις ὑπὸ τῶν πολλῶν +εὗ τε καὶ χεῖρον πράττεσθαι. +</p> + +<p> +(But I do not +mean by this that we ought to be shameless before +all men and to do what we ought not; but all that +we refrain from and all that we do let us not do or +refrain from, merely because it seems to the multitude +somehow honourable or base, but because it is forbidden +by reason and the god within us, that is, the +mind.<note place='foot'>Cf. <hi rend='italic'>Oration</hi> 268 <hi rend='smallcaps'>d</hi>; Euripides <hi rend='italic'>fr.</hi> 1007 Nauck ὁ νοῦς γὰρ +ἡμῶν ἐστιν ἐν ἑκάστῳ θεός; Iamblichus, <hi rend='italic'>Protrepticus</hi> 8. 138.</note> As for the multitude there is no reason why +they should not follow common opinions, for that is +better than that they should be altogether shameless, +and indeed mankind is predisposed to the truth by +nature. But a man who has attained to a life in +accordance with intelligence and is able to discover +and estimate right reasons, ought on no account +whatever to follow the views held by the many about +good and bad conduct.) +</p> + +<pb n='048'/><anchor id='Pg048'/><anchor id='Pg049'/> + +<p> +Οὐκοῦν ἐπειδὴ τὸ μέν ἐστι τῆς ψυχῆς ἡμῶν +θειότερον, ὃ δὴ νοῦν καὶ φρόνησίν φαμεν καὶ +λόγον τὸν σιγώμενον, οὗ κήρυξ ἐστὶν ὁ διὰ τῆς +φωνῆς οὑτοσὶ λόγος προïὼν ἐξ ὀνομάτων καὶ +ῥημάτων, ἕτερον δέ τι τούτῳ συνέζευκται ποικίλον +καὶ παντοδαπόν, [B] ὀργῇ καὶ ἐπιθυμίᾳ ξυμμιγές τι +καὶ πολυκέφαλον θηρίον, οὐ πρότερον χρὴ πρὸς +τὰς δόξας τῶν πολλῶν ἀτενῶς ὁρᾶν καὶ ἀδιατρέπτως, +πρὶν ἂν τοῦτο δαμάσωμεν τὸ θηρίον καὶ +πείσωμεν ὑπακοῦσαι τῷ παρ᾽ ἡμῖν θεῷ, μᾶλλον δὲ +θείῳ. τοῦτο γὰρ πολλοὶ τοῦ Διογένους ζηλωταὶ +ἐάσαντες<note place='foot'>ζηλωταὶ ἐάσαντες Hertlein suggests, ζηλώσαντες MSS.</note> ἐγένοντο παντορέκται καὶ μιαροὶ καὶ +τῶν θηρίων οὐδὲ ἑνὸς κρείττους, ὅτι δὲ οὐκ ἐμὸς ὁ +λόγος ἐστί, [C] πρῶτον ἔργον ἐρῶ σοι Διογένους, ἐφ᾽ +ᾧ γελάσονται μὲν οἱ πολλοί, ἐμοὶ δὲ εἶναι δοκεῖ +σεμνότατον. ἐπειδὴ γάρ τις τῶν νέων ἐν ὄχλῳ, +παρόντος καὶ τοῦ Διογόνους, ἀπέπαρδεν, ἐπάταξεν +ἐκεῖνος τῇ βακτηρίᾳ φάς· εἶτα, ὦ κάθαρμα, μηδὲν +ἄξιον τοῦ δημοσίᾳ τὰ τοιταῦτα θαρσεῖν πράξας +ἐντεῦθεν ἡμῖν ἄρχῃ δόξης καταφρονεῖν; οὕτως +ᾤετο χρῆναι πρότερον ἡδονῆς καὶ θυμοῦ κρείττονα +γενέσθαι, πρὶν<note place='foot'>πρὶν Hertlein suggests, καὶ τρίτον MSS.</note> ἐπὶ τὸ τελειότατον ἐλθεῖν τῶν +παλαισμάτων, [D] ἀποδυσάμενον πρὸς τὰς τῶν +πολλῶν δόξας αἳ μυρίων κακῶν αἴτιαι γίνονται +τοῖς πολλοῖς. +</p> + +<p> +(Since therefore one part of our souls is more +divine, which we call mind and intelligence and +silent reason, whose herald is this speech of ours +made up of words and phrases and uttered through +the voice; and since there is yoked therewith +another part of the soul which is changeful and +multiform, something composite of anger and appetite, +a many-headed monster, we ought not to look +steadily and unswervingly at the opinions of the +multitude until we have tamed this wild beast and +persuaded it to obey the god within us, or rather +the divine part. For this it is that many disciples +of Diogenes have ignored, and hence have become +rapacious and depraved and no better than any +one of the brute beasts. And to prove that this is +not my own theory,<note place='foot'>Euripides <hi rend='italic'>fr.</hi> 488; <hi rend='italic'>Misopogon</hi> 358 <hi rend='smallcaps'>d</hi>.</note> first I will relate to you something +that Diogenes did, which the many will +ridicule but to me it seems most dignified. Once +when, in a crowd of people among whom was +Diogenes, a certain youth made an unseemly noise, +Diogenes struck him with his staff and said <q>And +so, vile wretch, though you have done nothing +that would give you the right to take such liberties +in public, you are beginning here and before us +to show your scorn of opinion?</q> So convinced +was he that a man ought to subdue pleasure and +passion before he proceeds to the final encounter of +all<note place='foot'>Cf. <hi rend='italic'>Oration</hi> 1. 40 <hi rend='smallcaps'>b</hi>, 2. 74 <hi rend='smallcaps'>c</hi>, notes.</note> and strips to wrestle with those opinions which +to the multitude are the cause of evils innumerable.) +</p> + +<p> +Οὐκ οἶσθα ὅπως τοὺς μὲν νέους τῆς +φιλοσοφίας ἀπάγουσιν, ἄλλα ἐπ᾽ ἄλλοις τῶν +<pb n='050'/><anchor id='Pg050'/><anchor id='Pg051'/> +φιλοσόφων θρυλοῦντες; οἱ Πυθαγόρου καὶ +Πλάτωνος καὶ Ἀριστοτέλους χορευταὶ γνήσιοι +γόητες εἶναι λέγονται καὶ σοφισταὶ καὶ τετυφωμένοι +καὶ φαρμακεῖς. [198] τῶν Κυνικῶν εἴ που τις +γέγονε σπουδαῖος, ἐλεεινὸς δοκεῖ· μέμνημαι γοῦν +ἐγώ ποτε τροφέως εἰπόντος πρός με, ἐπειδὴ τὸν +ἑταῖρον εἶδεν Ἰφικλέα αὐχμηρὰν ἔχοντα τὴν +κόμην καὶ κατερρωγότα τὰ στέρνα ἱμάτιόν τε +παντάπασι φαῦλον ἐν δεινῷ χειμῶνι· τίς ἄρα +δαίμων τοῦτον εἰς ταύτην περιέτρεψε τὴν συμφοράν, +ὑφ᾽ ἧς αὐτὸς μὲν ἐλεεινός, ἐλεεινότεροι δὲ +οἱ πατέρες αὐτοῦ, θρέψαντες σὺν ἐπιμελείᾳ καὶ +παιδεύσαντες ὡς ἐνεδέχετο σπουδαίως, [B] ὁ δὲ οὕτω +νῦν περιέρχεται, πάντα ἀφείς, οὐδὲν τῶν προσαιτούντων +κρείττων; ἐκείνου μὲν οὖν ἐγὼ οὐκ οἶδ᾽ +ὅπως τότε κατειρωνευσάμην· εὖ μέντοι γε ἴσθι +ταῦτα καὶ<note place='foot'>ταῦτα καὶ Hertlein suggests, καὶ ταῦτα MSS.</note> ὑπὲρ τῶν ἀληθῶς κυνῶν τοὺς πολλοὺς +διανοουμένους. καὶ οὐ τοῦτο δεινόν ἐστιν, ἀλλ᾽ +ὁρᾷς ὅτι καὶ πλοῦτον ἀγαπᾶν πείθουσι καὶ πενίαν +μισεῖν καὶ τὴν γαστέρα θεραπεύειν καὶ τοῦ +σώματος ἕνεκα πάντα ὑπομένειν πόνον καὶ +πιαίνειν τὸν τῆς ψυχῆς δεσμὸν καὶ τράπεζαν +παρατίθεσθαι πολυτελῆ [C] καὶ μηδέποτε νύκτωρ +καθεύδειν μόνον, ἀλλὰ τὰ τοιαῦτα πάντα δρᾶν ἐν +τῷ σκότῳ λανθάνοντα; τοῦτο οὐκ ἔστι τοῦ Ταρτάρου +χεῖρον; οὐ βέλτιόν ἐστιν ὑπὸ τὴν Χάρυβδιν +καὶ τὸν Κωκυτὸν καὶ μυρίας ὀργυιὰς κατὰ γῆς +δῦναι, ἢ πεσεῖν εἰς τοιοῦτον βίον αἰδοίοις καὶ +γαστρὶ δουλεύοντα, καὶ οὐδὲ τούτοις ἁπλῶς +ὥσπερ τὰ θηρία, πράγματα δὲ ἔχειν, ὡς ἂν καὶ +<pb n='052'/><anchor id='Pg052'/><anchor id='Pg053'/> +λάθοιμεν ὑπὸ τῷ σκότῳ ταῦτα ἐξεργαζόμενοι; +καίτοι πόσῳ [D] κρεῖττον ἀπέχεσθαι παντάπασιν +αὐτῶν; εἰ δὲ μὴ ῥᾴδιον, οἱ Διογένους νόμοι καὶ +Κράτητος ὑπὲρ τούτων οὐκ ἀτιμαστέοι· ἔρωτα +λύει λιμός, ἂν δὲ τούτῳ χρῆσθαι μὴ δύνῃ,<note place='foot'>δύνῃ Hertlein suggests, cf. Diogenes Laertius 6. 5. 2; +δύνασαι MSS.</note> βρόχος. +οὐκ οἶσθα, ὅτι ταῦτα ἔπραξαν ἐκεῖνοι τῷ βίῳ +διδόντες ὁδὸν εὐτελείας; οὐ γὰρ ἐκ τῶν μαζοφάγων, +φησὶν ὁ Διογένης, [199] οἱ τύραννοι, ἀλλ᾽ ἐκ +τῶν δειπνούντων πολυτελῶς. καὶ ὁ Κράτης μέντοι +πεποίηκεν ὕμνον εἰς τὴν Εὐτέλειαν· +</p> + +<p> +(Do you not know how people lure away the young +from philosophy by continually uttering now one +slander and then another against all the philosophers +in turn? The genuine disciples of Pythagoras and +Plato and Aristotle are called sorcerers and sophists +and conceited and quacks. If here and there among +the Cynics one is really virtuous he is regarded with +pity. For instance I remember that once my tutor +said to me when he saw my fellow-pupil Iphicles with +his hair unkempt and his clothes in tatters on his +chest and wearing a wretched cloak in severe winter +weather: <q>What evil genius can have plunged +him into this sad state which makes not only +him pitiable but even more so his parents who +reared him with care and gave him the best education +they could! And now he goes about in this condition, +neglecting everything and no better than a beggar!</q> +At the time I answered him with some pleasantry +or other. But I assure you that the multitude hold +these views about genuine Cynics also. And that +is not so dreadful, but do you see that they +persuade them to love wealth, to hate poverty, +to minister to the belly, to endure any toil for the +body's sake, to fatten that prison of the soul, to +keep up an expensive table, never to sleep alone +at night,<note place='foot'>Cf. Plato, <hi rend='italic'>Epistles</hi> 326 <hi rend='smallcaps'>b</hi>.</note> provided only that they do all this in +the dark and are not found out? Is not this worse +than Tartarus? Is it not better to sink beneath +Charybdis and Cocytus or ten thousand fathoms +deep in the earth<note place='foot'>An echo of Xenophon, <hi rend='italic'>Anabasis</hi> 7. 1. 29.</note> than to fall into a life like +this, enslaved to lust and appetite, and not even +to these simply and openly, like the beasts, but +to take pains so that when we act thus we may +be hidden under cover of darkness? And yet +much better is it to refrain altogether from all +this! And if that be difficult the rules of Diogenes +and Crates on these matters are not to be despised: +<q>Fasting quenches desire, and if you cannot +fast, hang yourself.</q><note place='foot'>Diogenes Laertius 6. 86; <hi rend='italic'>Palatine Anthology</hi> 9. 497; +Julian paraphrases the verses of Crates, cf. Crates <hi rend='italic'>fr.</hi> 14, +Diels.</note> Do you not know that those +great men lived as they did in order to introduce +among men the way of plain living? "For," says +Diogenes, <q>it is not among men who live on bread +that you will find tyrants, but among those who eat +costly dinners.</q> Moreover Crates wrote a hymn +to Plain Living:) +</p> + +<quote rend='display'> + +<lg> +<l>Χαῖρε, θεὰ δέσποινα, σοφῶν ἀνδρῶν ἀγάπημα,</l> +<l>Εὐτελίη, κλεινῆς ἔγγονε Σωφροσύνης.</l> +</lg> + +<p> +(<q>Hail, goddess and Queen, darling +of wise men, Plain Living, child of glorious Temperance.</q><note place='foot'><hi rend='italic'>Palatine Anthology</hi> 10. 104.</note>) +</p> + +</quote> + +<p> +ἔστω δὴ μὴ κατὰ τὸν Οἰνόμαον ὁ κύων ἀναιδὴς +μηδὲ ἀναίσχυντος μηδὲ ὑπερόπτης πάντων ὁμοῦ +θείων τε καὶ ἀνθρωπίνων, ἀλλὰ εὐλαβὴς μὲν τὰ +πρὸς τὸ θεῖον, ὥσπερ Διογένης· [B] ἐπείσθη γοῦν +ἐκεῖνος τῷ Πυθίῳ, καὶ οὐ μετεμέλησεν αὐτῷ πεισθέντι· +εἰ δὲ, ὅτι μὴ προσῄει μηδὲ ἐθεράπευε τοὺς +νεὼς μηδὲ τὰ ἀγάλματα μηδὲ τοὺς βωμούς, οἴεταί +τις ἀθεότητος εἶναι σημεῖον, οὐκ ὀρθῶς νομίζει· +ἦν γὰρ οὐδὲν αὐτῷ τῶν τοιούτων, οὐ λιβανωτός, οὐ +σπονδή, οὐκ ἀργύριον, ὅθεν αὐτὰ πρίαιτο. εἰ δὲ +ἐνόει περὶ θεῶν ὀρθῶς, ἤρκει τοῦτο μόνον· αὐτῇ γὰρ +αὐτοὺς ἐθεράπευε<note place='foot'>ἑθεράπευε Hertlein suggests, ἐθεράπευσε MSS.</note> τῇ ψυχῇ, διδοὺς οἶμαι τὰ +τιμιώτατα τῶν ἑαυτοῦ, τὸ καθοσιῶσαι τὴν ἑαυτοῦ +ψυχὴν διὰ τῶν ἐννοιῶν. [C] ἀπερυθριάτω δὲ μηδαμῶς, +ἀλλ᾽ ἑπόμενος τῷ λόγῳ πρότερον μὲν +αὑτῷ χειρόηθες καταστησάτω τὸ παθηματικὸν +<pb n='054'/><anchor id='Pg054'/><anchor id='Pg055'/> +τῆς ψυχῆς μόριον, ὥστε παντάπασιν ἐξελεῖν +αὐτὸ καὶ μηδὲ ὅτι κρατεῖ τῶν ἡδονῶν εἰδέναι. +εἰς τοῦτο γὰρ ἄμεινον ἐλθεῖν, εἰς τὸ καί, εἰ πάσχει +τις τὰ τοιαῦτα, ὅλως ἀγνοῆσαι· τοῦτο δὲ ἡμῖν +οὐκ ἄλλως ἢ διὰ τῶν γυμνασιῶν προσγένεται. +ἵνα δὲ μή τις ὑπολάβῃ με ταῦτα ἄλλως λέγειν, +ἐκ τῶν [D] παιγνίων Κράτητος ὀλίγα σοι παραγράψω· +</p> + +<p> +(Then let not the Cynic be like Oenomaus +shameless or impudent, or a scorner of everything +human and divine, but reverent towards sacred things, +like Diogenes. For he obeyed the Pythian oracle nor +did he repent of his obedience. But if anyone +supposes that because he did not visit the temples +or worship statues or altars this is a sign of impiety, +he does not think rightly. For Diogenes possessed +nothing that is usually offered, incense or libations +or money to buy them with. But if he held right +opinions about the gods, that in itself was enough. +For he worshipped them with his whole soul, thus +offering them as I think the most precious of his +possessions, the dedication of his soul through his +thoughts. Let not the Cynic be shameless, but led by +reason let him first make subservient to himself the +emotional part of his soul so that he may entirely do +away with it and not even be aware that he is superior +to pleasures. For it is nobler to attain to this, I +mean to complete ignorance whether one has any +such emotions. And this comes to us only through +training. And that none may think I say this at +random I will add for your benefit a few lines from +the lighter verse of Crates:<note place='foot'><hi rend='italic'>I.e.</hi> parodies such as the verses here quoted which parody +Solon's prayer <hi rend='italic'>fr.</hi> 12, Bergk; cf. 213 <hi rend='smallcaps'>b</hi>.</note>) +</p> + +<quote rend='display'> + +<lg> +<l>Μνημοσύνης καὶ Ζηνὸς Ὀλυμπίου ἀγλαὰ τέκνα,</l> +<l rend='margin-left: 2'>Μοῦσαι Πιερίδες, κλῦτέ μοι εὐχομένῳ·</l> +<l>Χόρτον ἀεὶ συνεχῶς δότε γαστέρι, ἥτε μοι αἰεὶ</l> +<l rend='margin-left: 2'>Χωρὶς δουλοσύνης λιτὸν ἔθηκε βίον.</l> +</lg> + +<p> +(<q>Glorious children of +Memory and Olympian Zeus, ye Muses of Pieria, +hearken to my prayer! Give me without ceasing +victuals for my belly which has always made my life +frugal and free from slavery....</q>) +</p> + +<milestone unit='tb' rend='rule: 50%'/> + +<lg> +<l rend='margin-left: 2'>Ὠφέλιμον δὲ φίλοις, μὴ γλυκερὸν τίθετε.</l> +<l>Χρήματα δ᾽ οὐκ ἐθέλω συνάγειν κλυτά, κανθάρου ὄλβον<note place='foot'>ὄλβον Wright, cf. 213<hi rend='smallcaps'>b</hi>, οἶτον MSS., Hertlein.</note></l> +<l rend='margin-left: 2'>[200] Μύρμηκός τ᾽ ἄφενος χρήματα μαιόμενος,</l> +<l>Ἀλλὰ δικαιοσύνης μετέχειν καὶ πλοῦτον ἀγείρειν<note place='foot'>ἀγείρειν Cobet, ἀγινεῖν Hertlein, MSS.</note></l> +<l rend='margin-left: 2'>Εὔφορον, εὔκτητον, τίμιον εἰς ἀρετήν.</l> +<l>Τῶν δὲ τυχὼν Ἑρμῆν καὶ Μούσας ἱλάσομ᾽ ἁγνάς.</l> +<l rend='margin-left: 2'>Οὐ δαπάναις τρυφεραῖς, ἀλλ᾽ ἀρεταῖς ὁσίαις.</l> +</lg> + +<p> +(<q>To my friends +make me useful rather than agreeable. As for +money I desire not to amass conspicuous wealth, +seeking after the wealth of the beetle or the substance +of the ant; nay, I desire to possess justice +and to collect riches that are easily carried, easily +acquired, of great avail for virtue. If I may but win +these I will propitiate Hermes and the holy Muses +not with costly dainties but with pious virtues.</q>) +</p> + +</quote> + +<p> +εἰ χρή σοι περὶ [B] τούτων γράφειν, ἔχω πλείονα τοῦ +ἀνδρός. ἐντυχὼν δὲ τῷ Χαιρωνεῖ Πλουτάρχῳ τὸν +Κράτητος ἀναγράψαντι βίον οὐδὲν ἐκ παρέργου +μανθάνειν δεήσει τὸν ἄνδρα. +</p> + +<p> +(If it be of any use to write for you about such things I +could recite still more maxims by this same Crates. +But if you will read Plutarch of Chaeronea, who +wrote his <hi rend='italic'>Life</hi>, there will be no need for you to learn +his character superficially from me.) +</p> + +<p> +Ἀλλ᾽ ἐπανίωμεν ἐπ᾽ ἐκεῖνο πάλιν, ὅτι χρὴ τὸν +ἀρχόμενον κυνίζειν [C] αὑτῷ πρότερον ἐπιτιμᾶν +<pb n='056'/><anchor id='Pg056'/><anchor id='Pg057'/> +πικρῶς καὶ ἐξελέγχειν καὶ μὴ κολακεύειν, ἀλλὰ +ἐξετάζειν ὅ,τι μάλιστα αὑτὸν ἀκριβῶς, εἰ τῇ +πολυτελείᾳ τῶν σιτίων χαίρει, εἰ στρωμνῆς δεῖται +μαλακῆς, εἰ τιμῆς ἢ δόξης ἐστὶν ἥττων, εἰ τοῦτο +ζηλοῖ τὸ περιβλέπεσθαι καί, εἰ καὶ κενὸν εἴη, +τίμιον ὅμως νομίζει. μηδὲ εἰς συμπεριφορὰν +ὄχλων [D] καθυφείσθω,<note place='foot'>καθυφείσθω Hertlein suggests, καθείσθω MSS.</note> γενέσθω δὲ τρυφῆς μηδὲ +ἄκρῳ, φασί, τῷ δακτύλωι, ἕως ἂν αὐτὴν παντελῶς +πατήσῃ. τότε ἤδη καὶ τῶν τοιούτων, ἂν προσπίπτῃ, +θιγεῖν οὐδὲν κωλύει. ἐπεὶ καὶ τῶν +ταύρων ἀκούω τοὺς ἀσθενεστέρους ἐξίστασθαι +τῆς ἀγέλης καὶ καθ᾽ ἑαυτοὺς νεμομένους ἀγείρειν +τὴν ἰσχὺν ἐν μέρει καὶ κατ᾽ ὀλίγον, εἶθ᾽ οὕτως +ἐπιέναι καὶ προκαλεῖσθαι καὶ τῆς ἀγέλης ἀμφισβητεῖν +τοῖς προκατέχουσιν, ὡς μᾶλλον ἀξιωτέρους +προΐστασθαι. ὅστις οὖν κυνίζειν ἐθέλει +μήτε τὸν τρίβωνα [201] μήτε τὴν πήραν μήτε τὴν βακτηρίαν +καὶ τὴν κόμην ἀγαπάτω μόνον, ἵν᾽ ὥσπερ +ἐν κώμῃ βαδίζῃ κουρείων καὶ διδασκαλείων ἐνδεεῖ +ἄκαρτος καὶ ἀγράμματος, ἀλλὰ τὸν λόγον ἀντὶ +τοῦ σκήπτρον καὶ τὴν ἔνστασιν ἀντὶ τῆς πήρας +τῆς κυνικῆς ὑπολαμβανέτω φιλοσοφίας γνωρίσματα. +παρρησίᾳ δὲ χρηστέον αὐτῷ πρῶτον +ὁπόσου πέφυκεν ἄξιος ἐπιδειξαμένῳ, ὥσπερ οἶμαι +Κράτης καὶ Διογένης, οἵ πᾶσαν μὲν ἀπειλὴν +τύχης καὶ [B] εἴτε παιδιὰν εἴτε παροινίαν χρὴ φάναι +<pb n='058'/><anchor id='Pg058'/><anchor id='Pg059'/> +τοσοῦτον ἀπέσχον τοῦ δυσκόλως ἐνεγκεῖν, ὥστε +ἁλοὺς μὲν ὑπὸ τῶν καταποντιστῶν ὁ Διογένης +ἔπαιζεν, ὁ Κράτης δὲ ἐδημοσίευε τὴν οὐσίαν, εἶτα +τὸ σῶμα βλαβεὶς ἔσκωπτεν ἑαυτὸν εἰς τὴν +χωλότητα τοῦ σκέλους καὶ τὸ κυρτὸν τῶν ὤμων, +ἐπορεύετο δὲ ἐπὶ τὰς τῶν φίλων ἑστίας ἄκλητος +καὶ<note place='foot'>Before κεκλημένος Cobet adds καὶ; cf. Oration 8. 250 <hi rend='smallcaps'>c</hi>.</note> κεκλημένος, διαλλάσσων τοὺς οἰκειοτάτους +ἀλλήλοις, εἴποτε στασιάζοντας αἴσθοιτο, ἐπετίμα +δὲ οὐ μετὰ πικρίας, [C] ἀλλὰ μετὰ χάριτος, οὐχ ἵνα +συκοφαντεῖν δοκῇ τοὺς σωφρονισθέντας, ὠφελεῖν +δὲ ἐθέλων αὐτούς τε ἐκείνους καὶ τοὺς ἀκούοντας. +</p> + +<p> +(But let me go back to what I said before, that he +who is entering on the career of a Cynic ought first +censure severely and cross-examine himself, and +without any self-flattery ask himself the following +questions in precise terms: whether he enjoys +expensive food; whether he cannot do without a +soft bed; whether he is the slave of rewards and the +opinion of men; whether it is his ambition to attract +public notice and even though that be an empty +honour<note place='foot'>An echo of Euripides, <hi rend='italic'>Phoenissae</hi> 551, περιβλέπεσθαι +τίμιον, κενὸν μὲν οὖν.</note> he still thinks it worth while. Nevertheless +he must not let himself drift with the current of the +mob or touch vulgar pleasure even with the tip of +his finger, as the saying is, until he has succeeded +in trampling on it; then and not before he may +permit himself to dip into that sort of thing if it +come his way. For instance I am told that bulls +which are weaker than the rest separate themselves +from the herd and pasture alone while they store up +their strength in every part of their bodies by +degrees, until they rejoin the herd in good condition, +and then they challenge its leaders to contend with +them, in confidence that they are more fit to take the +lead. Therefore let him who wishes to be a Cynic +philosopher not adopt merely their long cloak or +wallet or staff or their way of wearing the hair, as +though he were like a man walking unshaved and +illiterate in a village that lacked barbers' shops and +schools, but let him consider that reason rather than +a staff and a certain plan of life rather than a wallet +are the mintmarks of the Cynic philosophy. And +freedom of speech he must not employ until he have +first proved how much he is worth, as I believe was +the case with Crates and Diogenes. For they were +so far from bearing with a bad grace any threat of +fortune, whether one call such threats caprice or +wanton insult, that once when he had been captured +by pirates Diogenes joked with them; as for Crates +he gave his property to the state, and being +physically deformed he made fun of his own lame +leg and hunched shoulders. But when his friends +gave an entertainment he used to go, whether +invited or not,<note place='foot'>Thucydides 1. 118.</note> and would reconcile his nearest +friends if he learned that they had quarrelled. +He used to reprove them not harshly but with +a charming manner and not so as to seem to +persecute those whom he wished to reform, but +as though he wished to be of use both to them +and to the bystanders.) +</p> + +<p> +Καὶ οὐ τοῦτο ῆν τὸ προηγούμενον αὐτοῖς τέλος· +ἀλλ᾽, ὅπερ ἔφην, ἐσκόπουν ὅπως αὐτοὶ μὲν +εὐδαιμονήσουσιν,<note place='foot'>εὐδαιμονήσουσιν Hertlein suggests, εὐδαιμονήσωσιν MSS.</note> ἔμελε δὲ αὐτοῖς τῶν ἄλλων τοσοῦτον +ὅσον ξυνίεσαν οἶμαι φύσει κοινωνικὸν καὶ +πολιτικὸν ζῷον τὸν ἄνθρωπον εἶναι, καὶ τοὺς συμπολιτευομένους +ὠφέλησαν οὐ τοῖς παραδείγμασι +μόνον, ἀλλὰ καὶ τοῖς λόγοις. [D] ὅστις οὖν ἂν ἐθέλῃ +Κυνικὸς εἶναι καὶ σπουδαῖος ἀνήρ, αὑτοῦ πρότερον +ἐπιμεληθείς, ὥσπερ Διογένης καὶ Κράτης +ἐξελαυνέτω μὲν τῆς ψυχῆς ἅπαντα ἐκ πάσης τὰ +πάθη, ὀρθῷ δὲ ἐπιτρέψας τὰ καθ᾽ ἑαυτὸν λόγῳ +καὶ νῷ κυβερνάσθω. κεφάλαιον γὰρ ἦν, ὡς ἐγὼ +οἶμαι, τοῦτο τῆς Διογένους φιλοσοφίας. +</p> + +<p> +(Yet this was not the chief end and aim of those +Cynics, but as I said their main concern was how +they might themselves attain to happiness and, as I +think, they occupied themselves with other men only +in so far as they comprehended that man is by nature +a social and political animal; and so they aided their +fellow-citizens, not only by practising but by +preaching as well. Then let him who wishes to be +a Cynic, earnest and sincere, first take himself in +hand like Diogenes and Crates, and expel from his +own soul and from every part of it all passions and +desires, and entrust all his affairs to reason and +intelligence and steer his course by them. For this +in my opinion was the sum and substance of the +philosophy of Diogenes.) +</p> + +<p> +Εἰ δὲ ἑταίρᾳ ποτὲ προσῆλθεν ὁ ἀνήρ· καίτοι +καὶ τοῦτο τυχὸν ἅπαξ ἢ οὐδὲ ἅπαξ ἐγένετο· +ὅταν ἡμῖν [202] τὰ ἄλλα κατὰ τὸν Διογένη γένηται +<pb n='060'/><anchor id='Pg060'/><anchor id='Pg061'/> +σπουδαῖος, ἂν αὐτῷ<note place='foot'>αὐτῷ Cobet, οὕτω Hertlein, MSS.</note> φανῇ καὶ τοιοῦτόν τι +δρᾶν<note place='foot'>δρᾶν, Petavius, φάναι Hertlein, MSS.</note> φανερῶς ἐν ὀφθαλμοὶς πάντων, οὐ μεμψόμεθα +οὐδὲ αἰτιασόμεθα. πρότερον μέντοι τὴν +Διογένους ἡμῖν ἐπιδειξάμενος εὐμάθειαν καὶ τὴν +ἀγχίνοιαν καὶ τὴν ἐν τοῖς ἄλλοις ἅπασιν ἐλευθερίαν, +αὐτάρκειαν, δικαιοσύνην, σωφροσύνην, +εὐλάβειαν, χάριν, προσοχήν, ὡς μηδὲν εἰκῇ μηδὲ +μάτην μηδὲ ἀλόγως ποιεῖν· [B] ἐπεὶ καὶ ταῦτα τῆς +Διογένους ἐστὶ φιλοσοφίας οἰκεῖα· πατείτω τῦφον, +καταπαιζέτω τῶν τὰ μὲν ἀναγκαῖα τῆς φύσεως +ἔργα κρυπτόντων ἐν σκότῳ· φημὶ δὲ τῶν περιττωμάτων +τὰς ἐκκρίσεις· ἐν μέσαις δὲ ταῖς ἀγοραῖς +καὶ ταῖς πόλεσιν ἐπιτηδευόντων τὰ βιαιότατα καὶ +μηδὲν ἡμῶν οἰκεῖα τῇ φύσει, χρημάτων ἁρπαγάς, +συκοφαντίας, γραφὰς ἀδίκους, διώξεις ἄλλων +τοιούτων συρφετωδῶν πραγμάτων. ἐπεὶ καὶ +Διογένης εἴτε [C] ἀπέπαρδεν εἴτε ἀπεπάτησεν εἴτε +ἄλλο τι τοιοῦτον ἔπραξεν, ὥσπερ οὖν λέγουσιν, +ἐν ἀγορᾷ, τὸν ἐκείνων πατῶν τῦφον ἐποίει, διδάσκων +αὐτούς, ὅτι πολλῷ φαυλότερα καὶ χαλεπώτερα +τούτων ἐπιτηδεύουσι. τὰ μὲν γάρ ἐστιν ἡμῖν +πᾶσι κατὰ φύσιν, τὰ δὲ ὡς ἔπος εἰπεῖν οὐδενί, +πάντα δὲ ἐκ διαστροφῆς ἐπιτηδεύεται. +</p> + +<p> +(And if Diogenes did sometimes visit a courtesan—though +even this happened only once perhaps or +not even once—let him who would be a Cynic first +satisfy us that he is, like Diogenes, a man of solid +worth, and then if he see fit to do that sort of thing +openly and in the sight of all men, we shall not +reproach him with it or accuse him. First however +we must see him display the ability to learn and the +quick wit of Diogenes, and in all other relations he +must show the same independence, self-sufficiency, +justice, moderation, piety, gratitude, and the same +extreme carefulness not to act at random or without +a purpose or irrationally. For these too are characteristic +of the philosophy of Diogenes. Then let +him trample on vaingloriousness, let him ridicule +those who though they conceal in darkness the +necessary functions of our nature—for instance the +secretion of what is superfluous—yet in the centre +of the market-place and of our cities carry on +practices that are most brutal and by no means akin +to our nature, for instance robbery of money, false +accusations, unjust indictments, and the pursuit of +other rascally business of the same sort. On the +other hand when Diogenes made unseemly noises or +obeyed the call of nature or did anything else of +that sort in the market-place, as they say he did, he +did so because he was trying to trample on the +conceit of the men I have just mentioned, and to +teach them that their practices were far more sordid +and insupportable than his own. For what he did +was in accordance with the nature of all of us, but +theirs accorded with no man's real nature, one may +say, but were all due to moral depravity.) +</p> + +<p> +Ἀλλ᾽ οἱ νῦν τοῦ Διογένους ζηλωταὶ τὸ ῥᾷστον +καὶ κουφότατον ἑλόμενοι τὸ κρεῖττον οὐκ εἶδον· +σύ τε ἐκείνων [D] εἶναι σεμνότερος ἐθέλων ἀπεπλανήθης +<pb n='062'/><anchor id='Pg062'/><anchor id='Pg063'/> +τοσοῦτον τῆς Διογένους προαιρέσεως, ὥστε +αὐτὸν ἐλεεινὸν ἐνόμισας. εἰ δὲ τούτοις μὲν ἠπίστεις +ὑπὲρ ἀνδρὸς λεγομένοις, ὃν οἱ πάντες Ἕλληνες +τότε ἐθαύμασαν μετὰ Σωκράτη καὶ Πυθαγόραν +ἐπὶ Πλάτωνος καὶ Ἀριστοτέλους, οὗ γέγονεν +ἀκροατῆς ὁ τοῦ σωφρονεστάτου καὶ συνετωτάτου +Ζήνωνος καθηγεμών, οὓς οὐκ εἰκὸς ἦν ἅπαντας +ἀπατηθῆναι περὶ ἀνδρὸς οὕτω φαύλου, ὁποῖον σὺ +διακωμῳδεῖς, [203] ὦ βέλτιστε, ἴσως ἄν τι πλέον +ἐσκόπησας περὶ αὐτοῦ καὶ πορρωτέρω προῆλθες +τῆς ἐμπειρίας τἀνδρός. τίνα γὰρ οὐκ ἐξέπληξε +τῶν Ἑλλήνων ἡ Διογένους καρτερία, βασιλικῆς +οὐκ ἔξω μεγαλοψυχίας οὖσα, καὶ φιλοπονία; +ἐκάθευδεν ἁνὴρ ἐπὶ στιβάδος ἐν τῷ πίθῳ βέλτιον +ἢ μέγας βασιλεὺς ὑπὸ τοῖς ἐπιχρύσοις ὀρόφοις ἐν +τῇ μαλθακῇ κλίνῃ, ἤσθιε τὴν μᾶζαν ἥδιον ἢ σὺ νῦν +τὰς Σικελικὰς [B] ἐσθίεις τραπέζας, ἐλούετο ψυχρῇ<note place='foot'>ψυχρῷ Naber, θερμῷ Hertlein, MSS.</note> +τὸ σῶμα πρὸς ἀέρα ξηραίνων ἀντὶ τῶν ὀθονίων, +οἷς σὺ ἀπομάττῃ, φιλοσοφώτατε. πάνυ σοι +προσήκει κωμῳδεῖν ἐκεῖνον, ὅτι κατειργάσω τὸν +Ξέρξην, ὡς ὁ Θεμιστοκλῆς, ἢ τὸν Δαρεῖον, ὡς ὁ +Μακεδὼν Ἀλέξανδρος. εἰ σμικρὰ τὰς βίβλους +ἀνελίττων ἐμελέτας ὥσπερ ἡμεῖς οἱ πολιτικοὶ καὶ +πολυπράγμονες, ἔγνως ἄν, ὅπως Ἀλέξανδρος +ἀγασθῆναι λέγεται τὴν Διογένους μεγαλοψυχίαν. +ἀλλ᾽ οὐκ ἔστι σοι τούτων οὐδέν, ὡς ἐμοὶ δοκεῖ, +<pb n='064'/><anchor id='Pg064'/><anchor id='Pg065'/> +σπουδαῖον· πόθεν; πολλοῦ γε καὶ δεῖ· γυναικῶν +ἀθλίων τεθαύμακας φιλονεικῶν<note place='foot'>φιλονεικῶν Hertlein suggests, φιλῶν νεκρὸν, MSS.</note> βίον. +</p> + +<p> +(In our own day, however, the imitators of +Diogenes have chosen only what is easiest and least +burdensome and have failed to see his nobler side. +And as for you, in your desire to be more dignified +than those early Cynics you have strayed so far from +Diogenes' plan of life that you thought him an object +of pity. But if you did not believe all this that I +say about a man whom all the Greeks in the +generation of Plato and Aristotle admired next to +Socrates and Pythagoras, a man whose pupil was the +teacher of the most modest and most wise Zeno,—and +it is not likely that they were all deceived about a man +as contemptible as you make him out to be in your +travesty,—well, in that case, my dear sir, perhaps you +might have studied his character more carefully and +you would have progressed further in your knowledge +of the man. Was there, I ask, a single Greek who +was not amazed by the endurance of Diogenes +and by his perseverance, which had in it a truly +royal greatness of soul? The man used to sleep in +his jar on a bed of leaves more soundly than the +Great King on his soft couch under a gilded roof; he +used to eat his crust<note place='foot'>Cf. Dio Chrysostom, <hi rend='italic'>Oration</hi> 6. 12, Arnim.</note> with a better appetite than +you now eat your Sicilian courses<note place='foot'>A proverb; Sicily was famous for good cooking; cf. +Plato, <hi rend='italic'>Republic</hi> 404 <hi rend='smallcaps'>d</hi>; Horace, <hi rend='italic'>Odes</hi> 1. 1. 18, <q>Siculae dapes.</q></note>; he used to bathe +his body in cold water and dry himself in the open +air instead of with the linen towels with which you +rub yourself down, my most philosophic friend! It +becomes you well to ridicule him because, I suppose, +like Themistocles you conquered Xerxes, or Darius +like Alexander of Macedon. But if you had the +least habit of reading books as I do, though I am a +statesman and engrossed in public affairs, you would +know how much Alexander is said to have admired +Diogenes' greatness of soul. But you care little, I +suppose, for any of these things. How should you +care? Far from it!<note place='foot'>Demosthenes, <hi rend='italic'>De Corona</hi> 47.</note> You admire and emulate the +life of wretched women.) +</p> + +<p> +Εἰ μὲν οὖν ὁ λόγος τι πλέον ἐποίησεν, οὐκ ἐμὸν +μᾶλλον ἢ σόν ἐστι κέρδος· εἰ δὲ οὐδὲν περαίνομεν +ἐκ τοῦ παραχρῆμα περὶ τῶν τοιούτων ἀπνευστὶ +τὸ δὴ λεγόμενον συνείραντες· ἔστι γὰρ πάρεργον +ἡμέραιν δυοῖν, ὡς ἴσασιν αἱ Μοῦσαι, μᾶλλον δὲ +καὶ σὺ<note place='foot'>σὺ Reiske adds, παραμενέτω μέν σοι Reiske conjectures, +lacuna Hertlein, MSS.</note> αὐτός· παραμενέτω μέν σοι ὁπόσα +πρόσθεν ἐγνώκεις, ἡμῖν δὲ οὐ μεταμελήσει τῆς +εἰς τὸν ἄνδρα εὐφημίας. +</p> + +<p> +(However, if my discourse has improved you at all +you will have gained more than I. But even if I +accomplish nothing at the moment by writing on +such a great subject thus hastily, and, as the saying is, +without taking breath<note place='foot'>Demosthenes, <hi rend='italic'>De Corona</hi>, 308, cf. Vol. I. <hi rend='italic'>Oration</hi> 5. 178 <hi rend='smallcaps'>d</hi>.</note>—for I gave to it only the +leisure of two days, as the Muses or rather you yourself +will bear me witness—then do you abide by +your former opinions, but I at any rate shall never +regret having spoken of that great man with due +reverence.) +</p> + +</div> + +</div> + +<pb n='069'/><anchor id='Pg069'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Oration VII</head> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Introduction to Oration VII</head> + +<p> +The Seventh Oration is directed against the +Cynic Heracleios, who had ventured to recite before +an audience when Julian was present a myth +or allegory in which the gods were irreverently +handled. Julian raises the question whether fables +and myths are suitable for a Cynic discourse. He +names the regular divisions of philosophy and decides +that the use of myths may properly be allowed only +to ethical philosophers and writers on theology: +that myth is intended always as a means of religious +teaching and should be addressed to children and +those whose intellect does not allow them to +envisage the truth without some such assistance. +In Sallust's treatise <hi rend='italic'>On the Gods and the World</hi> he +gives much the same account of the proper function +of myths and divides them into five species, giving +examples of each. <q>To wish to teach the whole +truth about the gods to all produces contempt +in the foolish, because they cannot understand, +and lack of zeal in the good; whereas to conceal +the truth by myths prevents the contempt of the +foolish and compels the good to practise philosophy.</q><note place='foot'>Murray's translation of Sallust in <hi rend='italic'>Four Stages of Greek +Religion</hi>, New York, 1912.</note> +This is precisely the opinion of Julian as expressed +<pb n='070'/><anchor id='Pg070'/> +in the Fifth, Sixth and Seventh Orations. Though +both Julian and Sallust explain the myths away they +are never rationalistic, and never offer the least excuse +for scepticism. Julian's explanation of the Semele +myth,<note place='foot'><hi rend='italic'>Oration</hi> 7, 219.</note> which makes Semele an inspired prophetess +and not the mother of Dionysus, tends to the +greater glory of the god. The conclusion is that +Heracleios should not have used myth at all, but +in any case he used the wrong sort and wrote +in the wrong spirit. He should have used such +a myth as that composed by Prodicus the sophist +on the Choice of Heracles at the Crossroads, an +allegory which is more than once cited by Julian +and was a favourite illustration in later Greek +literature.<note place='foot'>Cf. Vol. I, <hi rend='italic'>Oration</hi> 2. 56 <hi rend='smallcaps'>d</hi>.</note> +</p> + +<p> +To show Heraclius what he might have written +with propriety Julian adds a parable of his own +modelled on that of Prodicus. In this he himself +plays the part of a second Heracles, and takes +the opportunity to vilify Constantius and point out +his own mission of reformer and restorer of order +and religion to the Empire. Throughout the parable +there are striking resemblances with the First +Oration of Dio Chrysostom, and Asmus<note place='foot'>Asmus, <hi rend='italic'>Julian und Dion Chrysostomus</hi>, 1895; cf. +Praechter, <hi rend='italic'>Archiv für Geschichte der Philosophie</hi> 5. <hi rend='italic'>Dion +Chrysostomus als Quelle Julians.</hi> Julian only once mentions +Dio by name, <hi rend='italic'>Oration</hi> 7, 212 <hi rend='smallcaps'>c</hi>.</note> has made +a detailed comparison of the two writers to prove +that Julian wrote with Dio before him. In many +of these parallels both Julian and Dio can be traced +to a common classical source, usually Plato, but there +is no doubt that Julian was thoroughly familiar with +<pb n='071'/><anchor id='Pg071'/> +the work of Dio and often used the same +illustrations. Themistius<note place='foot'>Themistius, 280 <hi rend='smallcaps'>a</hi>.</note> however uses the Prodicus +myth in much the same words as Dio, and it is +imitated also by Maximus of Tyre.<note place='foot'>Maximus of Tyre, <hi rend='italic'>Dissertation</hi> 20.</note> +</p> + +<p> +In conclusion Julian praises the earlier Cynics +and criticises the later, in much the same words as +he had used in the Sixth Oration. +</p> + +</div> + +<pb n='072'/><anchor id='Pg072'/><anchor id='Pg073'/> + +<div> + +<p> +[204] ΙΟΥΛΙΑΝΟΥ ΑΥΤΟΚΡΑΤΟΡΟΣ +</p> + +<p> +(Julian, Emperor) +</p> + +<p> +ΠΡΟΣ ΗΡΑΚΛΕΙΟΝ ΚΥΝΙΚΟΝ +</p> + +<p> +(To the Cynic Heracleios) +</p> + +<p> +ΠΕΡΙ ΤΟΥ ΠΩΣ ΚΥΝΙΣΤΕΟΝ ΚΑΙ ΕΙ ΠΡΕΠΕΙ ΤΩ ΚΥΝΙ +ΜΥΘΟΥΣ ΠΛΑΤΤΕΙΝ +</p> + +<p> +(How a Cynic Ought to Behave, and Whether +it is Proper For Him to Compose Myths) +</p> + +<p> +Ἦ πολλὰ γίνεται ἐν μακρῷ χρόνῳ· τοῦτο ἐκ +τῆς κωμῳδίας ἀκηκοότι μοι πρῴην ἐπῆλθεν ἐκβοῆσαι, +ὁπηνίκα παρακληθέντες ἠκροώμεθα κυνὸς +οὔτι τορὸν οὐδὲ γενναῖον ὑλακτοῦντος, ἀλλ᾽ ὥσπερ +αἱ τίτθαι μύθους ᾄδοντος καὶ οὐδὲ τούτους ὑγιῶς +διατιθεμένου. παραχρῆμα μὲν οὖν ἐπῆλθέ μοι +διαναστάντι διαλῦσαι τὸν σύλλογον· [B] ἐπεὶ δὲ +ἐχρῆν ὥσπερ ἐν θεάτρῳ κωμῳδουμένων Ἡρακλέους +καὶ Διονύσου παρὰ τῶν κωμῳδῶν ἀκούειν, οὐ τοῦ +λέγοντος, ἀλλὰ τῶν συνειλεγμένων χάριν ὑπέμεινα, +μάλλον δέ, εἰ χρή τι καὶ νεανικώτερον +εἰπεῖν, ἡμῶν αὐτῶν ἕνεκα καὶ τοῦ μὴ δοκεῖν ὑπὸ +δεισιδαιμονίας μᾶλλον [C] ἢ διανοίας εὐσεβοῦς καὶ +λελογισμένης, ὥσπερ αἱ πελειάδες, ὑπὸ τῶν ῥηματίων +σοβηθεὶς ἀναπτῆναι. ἔμενον δὲ ἐκεῖνο +πρὸς ἐμαυτὸν εἰπὼν +</p> + +<p> +(<q>Truly with the lapse of time many things come +to pass!</q><note place='foot'>Eupolis <hi rend='italic'>fr.</hi> 4.</note> This verse I have heard in a comedy +and the other day I was tempted to proclaim it +aloud, when by invitation we attended the lecture of +a Cynic whose barking was neither distinct nor +noble; but he was crooning myths as nurses do, and +even these he did not compose in any profitable +fashion. For a moment my impulse was to rise and +break up the meeting. But though I had to listen +as one does when Heracles and Dionysus are being +caricatured in the theatre by comic poets,<note place='foot'>Cf. <hi rend='italic'>Misopogon</hi> 366 <hi rend='smallcaps'>c</hi>.</note> I bore it +to the end, not for the speaker's sake but for the +sake of the audience, or rather, if I may presume +to say so, it was still more for my own sake, so +that I might not seem to be moved by superstition +rather than by a pious and rational sentiment and +to be scared into flight by his miserable words +like a timid dove. So I stayed and repeated to +myself the famous line) +</p> + +<quote rend='display'> + +<lg> +<l>Τέτλαθι δή, κραδίη, καὶ κύντερον ἄλλο ποτ᾽ ἔτλης,</l> +</lg> + +<p> +(<q>Bear it my heart: yea +thou didst of yore endure things yet more shameful.</q><note place='foot'><hi rend='italic'>Odyssey</hi> 20. 18.</note>) +</p> + +</quote> + +<p> +ἀνάσχου καὶ κυνὸς ληροῦντος ὀλίγον ἡμέρας +<pb n='074'/><anchor id='Pg074'/><anchor id='Pg075'/> +μόριον, οὐ πρῶτον ἀκούεις τῶν θεῶν βλασφημουμένων, +οὐχ οὕτω τὰ κοινὰ πράττομεν καλῶς, +οὐχ οὕτω τῶν ἰδίων ἕνεκα σωφρονοῦμεν, οὐ +μὴν οὐδὲ εὐτυχεῖς [205] ἐσμεν, ὥστε τὰς ἀκοὰς +καθαρὰς ἔχειν ἢ τὸ τελευταῖον γοῦν τὰ ὄμματα +μὴ κεχράνθαι τοῖς παντοδαποῖς τουτουὶ τοῦ +σιδηροῦ γένους ἀσεβήμασιν. ἐπεὶ δὲ ὥσπερ +ἐνδεεῖς ἡμᾶς τῶν τοιούτων κακῶν ἀνέπλησεν οὐκ +εὐαγῶν ὁ κύων ῥημάτων τὸν ἄριστον τῶν θεῶν +ὀνομάσας, ὡς μήποτε ὤφελε μήτ᾽ ἐκεῖνος εἰπεῖν +μήτε ἡμεῖς ἀκοῦσαι, δεῦρο πειραθῶμεν αὐτὸν +ἐφ᾽ ὑμῶν διδάξαι, [B] πρῶτον μὲν ὅτι τῷ κυνὶ λόγους +μᾶλλον ἢ μύθους προσήκει γράφειν, εἶτα ὁποίας +καὶ τίνας χρὴ ποιεῖσθαι τὰς διασκευὰς τῶν μύθων, +εἴ τι ἄρα καὶ φιλοσοφία προσδεῖται τῆς μυθογραφίας, +ἐπὶ πᾶσι δὲ ὑπὲρ τῆς πρὸς τοὺς θεοὺς +εὐλαβείας ὀλίγα διαλέξομαι· τοῦτο γάρ μοι καὶ +τῆς εἰς ὑμᾶς παρόδου γέγονεν αἴτιον καίπερ οὐκ +ὄντι συγγραφικῷ καὶ τὸ ἐν τῷ πλήθει λέγειν +ὥσπερ ἄλλο τι τῶν ἐπαχθῶν καὶ σοφιστικῶν +τὸν ἔμπροσθεν [C] χρόνον παραιτησαμένῳ. μικρὰ δὲ +ὑπὲρ τοῦ μύθου καθάπερ τινὰ γενεαλογίαν ἴσως +οὐκ ἀνάρμοστον ἐμοί τε φάναι ὑμῖν τε ἀκοῦσαι. +</p> + +<p> +(Endure for the brief fraction of a day even +a babbling Cynic! It is not the first time that thou +hast had to hear the gods blasphemed! Our state +is not so well governed, our private life is not so +virtuous, in a word we are not so favoured by fortune +that we can keep our ears pure or at any rate +our eyes at least undefiled by the many and various +impieties of this iron race. And now as though we +had not enough of such vileness this Cynic fills our +ears with his blasphemies, and has uttered the name +of the highest of the gods in such wise as would he +had never spoken nor I heard! But since he has +done this, come, let me in your presence try to teach +him this lesson; first that it is more becoming for a +Cynic to write discourses than myths; secondly, +what sort of adaptations of the myths he ought +to make, if indeed philosophy really needs mythology +at all; and finally I shall have a few words to +say about reverence for the gods. For it is with this +aim that I appear before you, I who have no talent +for writing and who have hitherto avoided addressing +the general public, as I have avoided all else that is +tedious and sophistical. But perhaps it is not +unsuitable for me to say and for you to hear a few +words about myth in general as a sort of genealogy +of that kind of writing.) +</p> + +<p> +Τὴν μὲν οὖν ἀρχὴν ὁπόθεν ηὑρέθη καὶ ὅστις ὁ +πρῶτος ἐπιχειρήσας τὸ ψεῦδος πιθανῶς συνθεῖναι +πρὸς ὠφέλειαν ἢ ψυχαγωγίαν τῶν ἀκροωμώνων, +οὐ μᾶλλον εὔροι τις ἂν ἢ εἴ τις ἐπιχειρήσειε +τὸν πρῶτον πταρόντα ἢ χρεμψάμενον ἀναζητεῖν. +εἰ δέ, [D] ὥσπερ ἱππεῖς ἐν Θράκῃ καὶ Θετταλίᾳ, +<pb n='076'/><anchor id='Pg076'/><anchor id='Pg077'/> +τοξόται δὲ καὶ τὰ κουφότερα τῶν ὅπλων ἐν Ἰνδίᾳ +καὶ Κρήτῃ καὶ Καρίᾳ ἀνεφάνη,<note place='foot'>After Καρίᾳ Reiske suggests ἀνέφανη.</note> τῇ φύσει τῆς +χώρας ἀκολουθούντων οἶμαι τῶν ἐπιτηδευμάτων, +οὕτω τις ὑπολαμβάνει καὶ ἐπὶ τῶν ἄλλων πραγμάτων, +ἐν οἷς ἕκαστα τιμᾶται, μάλιστα παρὰ +τούτων αὐτὰ καὶ πρῶτον ηὑρῆσθαι· τῶν ἀγελαίων +ἔοικεν ἀνθρώπων εἶναι [206] τό γε ἐξ ἀρχῆς ὁ μύθος +εὕρημα, καὶ διαμένει ἐξ ἐκείνου μέχρι καὶ νῦν παρ᾽ +αὐτοῖς πολιτευόμενον τὸ πρᾶγμα ὥσπερ ἄλλο τι +τῶν ἀκροαμάτων, αὐλὸς καὶ κιθάρα, τέρψεως +ἕνεκα καὶ ψυχαγωγίας. ὥσπερ γὰρ οἱ<note place='foot'>οἱ Cobet adds.</note> ὄρνιθες +ἵπτασθαι καὶ νεῖν οἱ<note place='foot'>οἱ Cobet adds.</note> ἰχθύες αἵ τε ἔλαφοι θεῖν +ἐπειδὴ πεφύκασιν οὐδὲν τοῦ διδαχθῆναι προσδέονται, +κἂν δήσῃ τις κἂν καθείρξῃ, πειρᾶται +ὅμως χρῆσθαι τούτοις τοῖς μορίοις, πρὸς ἃ σύνοιδεν +αὑτοῖς πεφυκόσι, ταυτὶ τὰ ζῷα, οὕτως οἶμαι +καὶ τὸ τῶν ἀνθρώπων [B] γένος οὐκ ἄλλο τι τὴν +ψυχὴν ἔχον ἢ λόγον καὶ ἐπιστήμην ὥσπερ ἐγκαθειργμένην, +ὃ δὴ καὶ λέγουσιν οἱ σοφοὶ δέναμιν, +ἐπὶ τὸ μανθάνειν τε<note place='foot'>τε Hertlein suggests, τι MSS.</note> καὶ ζητεῖν καὶ πολυπραγμονεῖν, +ὡς πρὸς οἰκειότατον ἑαυτῷ τῶν ἔργων, +τρέπεται· καὶ ὅτῳ μὲν εὐμενὴς θεὸς ταχέως ἔλυσε +τὰ δεσμὰ καὶ τὴν δύναμιν εἰς ἐνέργειαν ἤγαγε, +τούτῳ πάρεστιν εὐθὺς ἐπιστήμη, τοῖς δεδεμένοις +δὲ ἔτι, [C] καθάπερ οἶμαι Ἰξίων νεφέλῃ τινὶ<note place='foot'>Ἰξίων νεφέλῃ τινὶ Cobet, lacuna Hertlein, MSS.</note> ἀντὶ τῆς +θεοῦ λέγεται παραναπαύσασθαι, τούτοις ἀντ᾽ +ἀληθοῦς ψευδὴς<note place='foot'>τούτοις ἀντ᾽ ἀληθοῦς ψευδὴς Cobet, lacuna Hertlein, MSS., +ἐντέτηκε Wright, τέτηκε Hertlein, MSS.</note> ἐντέτηκε δόξα· γίνεται γὰρ +<pb n='078'/><anchor id='Pg078'/><anchor id='Pg079'/> +ἐντεῦθεν αὐτοῖς<note place='foot'>αὐτοῖς Wright, αὐτῷ Hertlein, MSS.</note> τὰ ὑπηνέμια καὶ τερατώδη ταυτὶ +τῆς ἀληθοῦς ἐπιστήμης οἷον εἴδωλα ἄττα καὶ +σκιαί· πράττουσι γοῦν πρὸ τῆς τῶν ἀληθῶν ἐπιστήμης +τὰ ψεύδη καὶ διδάσκουσί γε μάλα προθύμως +καὶ μανθάνουσιν ὥσπερ οἶμαι χρηστόν τι καὶ +θαυμαστόν. εἰ δ᾽ ὅλως χρή τι καὶ ὑπὲρ τῶν τοὺς +μύθους τὸ πρῶτον [D] πλασάντων ἀπολογήσασθαι, +δοκοῦσί μοι ταῖς τῶν παιδίων ψυχαῖς, ὥσπερ αἱ +τίτθαι περὶ τὰς ὀδοντοφυïας κνησιῶσιν αἰτοῖς +σκύτινα ἄττα προσαρτῶσι<note place='foot'>προσαρτῶσι Hertlein suggests, προσαρτᾶν MSS.</note> ταῖν χεροῖν, ἵνα αὐτῶν +παραμυθήσωνται τὸ πάθος, οὕτω δὲ καὶ οὗτοι τῷ +ψυχαρίῳ πτεροφυοῦντι καὶ ποθοῦντι πλέον εἰδέναι +τι, διδάσκεσθαι δὲ οὔπω τἀληθῆ δυναμένῳ ταῦτα +ἐποχετεύειν, ὥσπερ ἄρδοντες ἄρουραν διψῶσαν, +ἵνα δὴ οἶμαι αὐτῶν τὸν γαργαλισμὸν καὶ τὴν +ὀδύνην παραμυθήσωνται. +</p> + +<p> +(Now one could no more discover where myth was +originally invented and who was the first to compose +fiction in a plausible manner for the benefit or +entertainment of his hearers, than if one were to try +to find out who was the first man that sneezed or the +first horse that neighed. But as cavalry arose in +Thrace and Thessaly<note place='foot'>Ἱππεῖς ἐν Θετταλίᾳ καὶ Θραᾴκῃ was a well-known proverb; +cf. <hi rend='italic'>Oration</hi> 2. 63 <hi rend='smallcaps'>c</hi>, <hi rend='smallcaps'>d</hi>.</note> and archers and the lighter +sort of weapons in India, Crete and Caria—since the +customs of the people were I suppose adapted to the +nature of the country,—just so we may assume about +other things as well, that where anything is highly +prized by a nation it was first discovered by that +nation rather than by any other. On this assumption +then it seems likely that myth was originally +the invention of men given to pastoral pursuits, +and from that day to this the making of myths is +still peculiarly cultivated by them, just as they first +invented instruments of music, the flute and the lyre, +for their pleasure and entertainment. For just as it +is the nature of birds to fly and of fish to swim and +of stags to run, and hence they need not be taught +to do so; and even if one bind or imprison these +animals they try none the less to use those special +parts of themselves for the purpose for which they +know they are naturally adapted; even so I think +the human race whose soul is no other than reason +and knowledge imprisoned so to speak in the body—the +philosophers call it a potentiality—even so I say +the human race inclines to learning, research and +study, as of all tasks most congenial to it. And when +a kindly god without delay looses a man's fetters +and brings that potentiality into activity, then on +the instant knowledge is his: whereas in those who +are still imprisoned false opinion instead of true is +implanted, just as, I think, Ixion is said to have +embraced a sort of cloud instead of the goddess.<note place='foot'><hi rend='italic'>i.e.</hi> Hera; cf. Pindar, <hi rend='italic'>Pythian</hi> 2. 20 foll.; Dio Chrysostom +4. 130, Arnim.</note> +And hence they produce wind-eggs<note place='foot'>Cf. Plato, <hi rend='italic'>Theaetetus</hi> 151 <hi rend='smallcaps'>e</hi>.</note> and monstrous +births, mere phantoms and shadows so to speak +of true science. And thus instead of genuine +science they profess false doctrines, and are very +zealous in learning and teaching such doctrines, +as though forsooth they were something useful and +admirable. But if I am bound to say something in +defence of those who originally invented myths, I +think they wrote them for childish souls: and I +liken them to nurses who hand toys to the +hands of children when they are irritated by +teething, in order to ease their suffering: so those +mythologists wrote for the feeble soul whose wings +are just beginning to sprout, and who, though still +incapable of being taught the truth, is yearning for +further knowledge, and they poured in a stream of +myths like men who water a thirsty field, so as to +soothe their irritation and pangs.<note place='foot'>The whole passage echoes Plato, <hi rend='italic'>Phaedrus</hi> 251.</note>) +</p> + +<p> +[207] Τοῦ δὲ τοιούτου προβαίνοντος καὶ παρὰ τοῖς +Ἕλλησιν εὐδοκιμοῦντος, εἵλκυσαν ἐντεῦθεν οἱ +ποιηταὶ τὸν αἶνον, ὃς τοῦ μύθου διαφέρει τῷ μὴ +πρὸς παῖδας, ἀλλὰ πρὸς ἄνδρας πεποιῆσθαι καὶ +μὴ ψυχαγωγίαν μόνον, ἀλλὰ καὶ παραίνεσιν ἔχειν +τινά. βούλεται γὰρ ἐπικρυπτόμενος παραινεῖν τε +καὶ διδάσκειν, ὅταν ὁ λέγων τὸ φανερῶς εἰπεῖν +εὐλαβῆται, [B] τὴν παρὰ τῶν ἀκουόντων ὑφορώμενος +ἀπέχθειαν. οὕτω τοι καὶ Ἡσίοδος αὐτὸ φαίνεται +πεποιηκώς· ὁ δὲ μετὰ τοῦτον Ἀρχίλοχος ὥσπερ +ἥδυσμά τι περιτιθεὶς τῇ ποιήσει, μύθοις οὐκ +ὀλιγάκις ἐχρήσατο ὁρῶν, ὡς εἰκός, τὴν μὲν ὑπόθεσιν, +<pb n='080'/><anchor id='Pg080'/><anchor id='Pg081'/> +ἣν μετῄει, τῆς τοιαύτης ψυχαγωγίας ἐνδεῶς +ἔχουσαν, σαφῶς δὲ ἐγνωκώς, ὅτι στερομένη μύθου +ποίησις ἐποποιΐα μόνον ἐστίν, ἐστέρηται δέ, ὡς ἂν +εἴποι τισ, ἑαυτῆς, οὐ γὰρ ἔτι λείπεται ποίησις, +ἡδύσματα ταῦτα παρὰ τῆς ποιητικῆς Μούσης +ἐδρέψατο, [C] καὶ παρέθηκέ γε αὐτοῦ τούτου χάριν, +ὅπως μὴ σιλλογράφος τις, ἀλλὰ ποιητὴς +νομισθείη. +</p> + +<p> +(Then when the myth was gaining ground and +coming into favour in Greece, poets developed from +it the fable with a moral, which differs from the +myth in that the latter is addressed to children and +the former to men, and is designed not merely to +entertain them but conveys moral exhortation besides. +For the man who employs fable aims at moral exhortation +and instruction, though he conceals his aim and +takes care not to speak openly, for fear of alienating +his hearers. Hesiod, for instance, seems to have +written with this in view. And after him Archilochus +often employed myths,<note place='foot'>Cf. Archilochus <hi rend='italic'>frr.</hi> 86, 89; Archilochus used the beast-fable +or parable: Julian here ignores his own distinction and +uses the wider term <q>myth.</q> Hesiod used myth as well as +fable.</note> adorning and as it were +seasoning his poetry with them, probably because he +saw that his subject matter needed something of +this sort to make it attractive, and he well knew +that poetry without myth is merely versification<note place='foot'>Plato, <hi rend='italic'>Phaedo</hi> 61 <hi rend='smallcaps'>b</hi>.</note> and +lacks, one may say, its essential characteristic, and so +ceases to be poetry at all. Therefore he culled these +sweets from the Muse of Poetry and offered them to +his readers, in order that he might not be ranked +merely as a writer of satire but might be counted a +poet.) +</p> + +<p> +Ὁ δὲ δὴ τῶν μύθων Ὅμηρος ἢ Θουκυδίδης ἢ +Πλάτων, ἢ ὅ, τι βούλει καλεῖν αὐτόν, Αἴσωπος ἦν +ὁ Σάμιος, δοῦλος τὴν τύχην<note place='foot'>τὴν τύχην Cobet, οὐ τὴν τύχην Hertlein, MSS.</note> μᾶλλον ἢ τὴν προαίρεσιν, +οὐκ ἄφρων μὴν<note place='foot'>μὴν Hertlein suggests, μὲν MSS.</note> οὐδὲ κατ᾽ αὐτὸ τοῦτο ἀνήρ. +ᾧ γὰρ ὁ νόμος οὐ μετεδίδου παρρησίας, τούτῳ +προσῆκον ἦν ἐσκιαγραφημένας τὰς συμβουλὰς +καὶ πεποικιλμένας ἡδονῇ καὶ χάριτι παραφέρειν, +ὥσπερ οἶμαι τῶν ἰατρῶν οἱ μὲν ἐλεύθεροι τὸ δέον +ἐπιτάττουσιν, [D] ἐὰν δὲ ἅμα τις οἰκέτης γένηται τὴν +τύχην καὶ τὴν τέχνην ἰατρός, πράγματα ἔχει +κολακεύειν ἅμα καὶ θεραπεύειν τὸν δεσπότην +ἀναγκαζόμενος. εἰ μὲν οὖν καὶ τῷ κυνὶ προσήκει +ταύτης τῆς δουλείας, λεγέτω, γραφέτω, +παραχωρείτω τῆς μυθολογίας αὐτῷ πᾶς ὁστισοῦν, +εἰ δὲ μόνος εἶναί φησιν ἐλεύθεροσ, ἐπὶ τί χρήσεται +τοῖς μύθοις, οὐκ οἶδα. πότερον ἵνα τὸ +πικρὸν καὶ δάκνον τῆς συμβουλῆς ἡδονῇ καὶ +χάριτι κεράσας [208] ἅμα τε ὀνήσῃ καὶ ἀποφύγῃ τὸ +προσλαβεῖν τι παρὰ τοῦ ὀνιναμένου κακόν; ἀλλὰ +τοῦτό ἐστι λίαν δουλοπρεπές. ἀλλ᾽ ἄμεινον ἄν +τις διδαχθείη μὴ τὰ πράγματα ἀκούων αὐτὰ μηδὲ +<pb n='082'/><anchor id='Pg082'/><anchor id='Pg083'/> +τὰ ἐπ᾽ αὐτοῖς ὀνόματα κατὰ τὸν κωμικὸν τὴν +σκάφην σκάφην λέγοντα; ἀλλ᾽ ἀντὶ τοῦ μὲν +δεῖνος τὸν Φαέθοντα τί<note place='foot'>τί δέον ὀνομάσαι; τί Reiske, δέον ὀνομάσαι, τὸν Hertlein +MSS.</note> δέον ἐνομάσαι; [B] τί δὲ +χραίνειν οὐκ εὐαγῶς τὴν ἐπωνυμίαν τοῦ βασιλέως +Ἠλίου; τίς δὲ ὁ Πὰν καὶ τίς ὁ Ζεὺς τῶν χαμαὶ +ἐρχομένων ἀνθρώπων ἄξιος καλεῖσθαι, ἵν᾽ ἐκεῖθεν +ἐπ᾽ αὐτοὺς μεταθῶμεν ἡμῶν τὰς διανοίας; καίτοι, +εἰ καὶ τοῦτο οἷόν τε ἦν, ἄμεινον ἦν αὐτοὺς ἐνομάσαι +τοὺς ἀνθρώπους. ἦ γὰρ οὐχ οὕτω κρεῖττον +ἦν εἰπεῖν ἀνθρωπικὰ θεμένους ὀνόματα; μᾶλλον +δὲ οὐδὲ θεμένους, [C] ἤρκει γὰρ ὅσαπερ ἡμῖν οἱ γονεῖς +ἔθεντο. ἀλλ᾽ εἰ μήτε μαθεῖν ἐστι ῥᾷον<note place='foot'>ῥᾷον Hertlein suggests, ῥᾴδιον MSS.</note> διὰ τοῦ +πλάσματος μήτε τῷ Κυνικῷ πρέπον πλάττειν τὰ +τοιαῦτα, τοῦ χάριν οὐκ ἐφεισάμεθα τοῦ πολυτελοῦς +ἀναλώματος, πρὸς δὲ δὴ καὶ ἐφθείραμεν τὸν +χρόνον πλάττοντες καὶ συντιθέντες μυθάρια, εἶτα +λογογραφοῦντες καὶ ἐκμανθάνοντες; +</p> + +<p> +(But the Homer of myths, or their Thucydides, or +Plato, or whatever we must call him, was Aesop of +Samos, who was a slave by the accident of birth rather +than by temperament, and he proved his sagacity by +this very use of fable. For since the law did not +allow him freedom of speech, he had no resource but +to shadow forth his wise counsels and trick them out +with charms and graces and so serve them up to his +hearers. Just so, I think, physicians who are free-born +men prescribe what is necessary, but when a +man happens to be a slave by birth and a physician +by profession, he is forced to take pains to flatter and +cure his master at the same time. Now if our Cynic +also is subject to this sort of slavery, let him recite +myths, let him write them, and let everyone else +under the sun leave to him the <hi rend='italic'>rôle</hi> of mythologist. +But since he asserts that he alone is free, I do not +know what need he has of myths. Does he need to +temper the harshness and severity of his advice with +sweetness and charm, so that he may at once benefit +mankind and avoid being harmed by one whom he +has benefited? Nay, that is too much like a slave. +Moreover, would any man be better taught by not +hearing facts as they really are, or called by their +real names, like the comic poet who calls a spade a +spade?<note place='foot'>Literally a boat: a proverb; <hi rend='italic'>Anonym. Com. Gr. Frag.</hi> +199.</note> What need to speak of Phaethon instead of +So-and-so? What need sacrilegiously to profane the +title of King Helios? Who among men that walk +here below<note place='foot'><hi rend='italic'>Iliad</hi> 5. 442; Hesiod, <hi rend='italic'>Theogony</hi> 272.</note> is worthy to be called Pan or Zeus, as +though we should ascribe to those gods our human +understanding? And yet if indeed this were possible +it would have been better to give the men their own +names. Would it not have been better to speak of +them thus and to bestow on them human names, or +rather not bestow, for those that our parents gave us +were enough? Well then if it is neither easier to +learn by means of fiction, nor appropriate for the +Cynic to invent that sort of thing at all, why did we +not spare that wasteful expense,<note place='foot'>An echo of Plutarch, <hi rend='italic'>Antonius</hi> 28: τὸ πολυτελέστατον, +ὡς Ἀντιφῶν εἶπεν, ἀνάλωμα, τὸν χρόνον.</note> and moreover why +did we waste our time in inventing and composing +trivial myths and then making stories of them and +learning them by heart?) +</p> + +<p> +Ἀλλ᾽ ἴσως ὁ μὲν λόγος οὔ φησι δεῖν ἀντὶ τῶν +ἀληθῶν [D] καὶ μὴ πεπλασμένων τὰ ψευδῆ καὶ πεπλασμένα +παρὰ τοῦ κυνός, ᾧ μόνῳ τῆς ἐλευθερίας +μέτεστιν, ἐν τοῖς κοινοῖς ᾄδεσθαι συλλόγοις, ἡ +συνήθεια δὲ οὕτω<note place='foot'>οὕτω Hertlein suggests, αὐτῷ MSS.</note> γέγονεν ἀπὸ Διογένους ἀρξαμένη +καὶ Κράτητος ἄχρι τῶν ἐφεξῆς. οὐδὲν οὐδαμοῦ +παράδειγμα τοιοῦτον εὑρήσεις· ἐκεῖνο γὰρ ἀφίημι +τέως, ὅτι τῷ Κυνικῷ τὸ νόμισμα παραχαράττοντι +<pb n='084'/><anchor id='Pg084'/><anchor id='Pg085'/> +τῇ συνηθείᾳ προσέχειν οὐδαμῶς προσήκει, τῷ +λόγῳ δὲ αὐτῷ μόνῳ, [209] καὶ τὸ ποιητέον εὑρίσκειν +οἴκοθεν, ἀλλ᾽ οὐ μανθάνειν ἔξωθεν. εἰ δ᾽ Ἀντισθένης +ὁ Σωκρατικὸς ὥσπερ ὁ Ξενοφῶν ἔνια +διὰ τῶν μύθων ἀπήγελλε, μήτι<note place='foot'>μήτι Cobet μήτοι Hertlein, MSS.</note> τοῦτό σε ἐξαπατάτω· +καὶ γὰρ μικρὸν ὕστερον ὑπὲρ τούτου σοι +διαλέξομαι·<note place='foot'>διαλέξομαι Cobet, διηγήσομαι Spanheim, Hertlein, V +illegible.</note> νῦν δὲ ἐκεῖνό μοι πρὸς τῶν Μουσῶν +φράσον ὑπὲρ τοῦ Κυνισμοῦ, πότερον ἀπόνοια τίς +ἐστι καὶ βίος οὐκ ἀνθρώπινος, ἀλλὰ θηριώδης +ψυχῆς διάθεσις οὐδὲν καλόν, οὐδὲν σπουδαῖον +οὐδὲ ἀγαθὸν νομιζούσης; [B] δοίη γὰρ ἂν ὑπολαβεῖν +πολλοῖς περὶ αὐτοῦ ταῦτα Οἰνόμαος. εἴ τί +σοι τοῦ ταῦτα γοῦν ἐπελθεῖν ἐμέλησεν, ἐπέγνως +ἂν σαφῶς ἐν τῇ τοῦ κυνὸς αὐτοφωνίᾳ καὶ τῷ +κατὰ τῶν χρηστηρίων καὶ πᾶσιν ἁπλῶς οἷς +ἔγραψεν ὁ ἀνήρ. τοιούτου δὲ ὄντος τοῦ πράγματος, +ὥστε ἐνῃρῆσθαι μὲν ἅπασαν τὴν πρὸς τοὺς +θεοὺς εὐλάβειαν, ἠτιμάσθαι δὲ πᾶσαν ἀνθρωπίνην +φρόνησιν, νόμον δὲ μὴ τὸν ὁμώνυμον τῷ καλῷ καὶ +δικαίῳ πεπατῆσθαι μόνον, [C] ἀλλὰ καὶ τοὺς ἐκ τῶν +θεῶν ἡμῖν ὥσπερ ἐγγραφέντας ταῖς ψυχαῖς, ὑφ᾽ +ὧν πάντες ἀδιδάκτως εἶναι θεῖόν τι πεπείσμεθα +καὶ πρὸς τοῦτο ἀφορᾶν ἐπ᾽ αὐτό τε οἶμαι σπεύδειν +οὕτω διατιθέμενοι τὰς ψυχὰς πρὸς αὐτὸ ὥσπερ, +οἶμαι πρὸς τὸ φῶς τὰ βλέποντα, πρὸς τούτῳ δὲ εἰ +καὶ ὁ δεύτερος ἐξελαύνοιτο νόμος ἱερὸς ὢν φύσει +καὶ θεῖος, ὁ τῶν ἀλλοτρίων πάντη καὶ πάντως +<pb n='086'/><anchor id='Pg086'/><anchor id='Pg087'/> +ἀπέχεσθαι κελεύων καὶ μήτε ἐν λόγῳ μήτε ἐν ἔργῳ +μήτε [D] ἐν αὐταῖς ταῖς λανθανούσαις τῆς ψυχῆς +ἐνεργείαις ταῦτα ἐπιτρέπων συγχεῖν, ὅσπερ ἡμῖν +καὶ τῆς τελειοτάτης ἐστὶν ἡγεμὼν δικαιοσύνης· +ἆρ᾽ οὐκ ἔστι βαράθρου τὸ πρᾶγμα ἄξιον; ἆρ᾽ οὐ +τοὺς ταῦτα ἐπαινοῦντας ὥσπερ τοὺς φαρμακοὺς +ἐχρῆν οὐ θύσθλοις παιομένους<note place='foot'>παιομένους Cobet, πολεμουμένους Hertlein, MSS.</note> ἐλαύνεσθαι· +κουφοτέρα γάρ ἐστι τῶν ἀδικημάτων ἡ ζημία· +λίθοις δὲ βαλλομένους ἀπολωλέναι; διαφέρουσι +γὰρ οὗτοι τί, [210] πρὸς τῶν θεῶν εἰπέ μοι, τῶν ἐπ᾽ +ἐρημίας λῃστευόντων καὶ κατειληφότων τὰς +ἀκτὰς ἐπὶ τῷ λυμαίνεσθαι τοῖς καταπλέουσι; +καταφρονοῦντες θανάτου, φασίν· ὥσπερ οὐ +κἀκείνοις συνομαρτούσης ταυτησὶ τῆς ἀπονοίας. +φησὶ γοῦν ὁ καθ᾽ ὑμᾶς μὲν ποιητὴς καὶ μυθολόγος, +ὡς δὲ ὁ Πύθιος λῃσταῖς χρωμένοις ἀνεῖλεν, ἥρως +καὶ δαίμων, ὑπὲρ τῶν λῃζομένων τὴν θάλατταν +</p> + +<p> +(But perhaps you will say that though reason +asserts that the Cynic, who alone of men can claim +to be free, ought not to invent and compose lying +fictions instead of the unvarnished truth and then +recite these in public assemblies, nevertheless the +custom began with Diogenes and Crates, and has been +maintained from that time by all Cynics. My answer +is that nowhere will you find a single example of +such a custom. For the moment I do not insist on +the fact that it in no wise becomes a Cynic who +must <q>give a new stamp to the common currency</q><note place='foot'>Cf. <hi rend='italic'>Oration</hi> 6. 188 <hi rend='smallcaps'>a</hi>, <hi rend='smallcaps'>b</hi>.</note> +to pay any attention to custom, but only to pure +reason, and he ought to discover within himself +what is right for him to do and not learn it from +without. And do not be misled by the fact that +Antisthenes the disciple of Socrates, and Xenophon +too, sometimes expressed themselves by means of +myths; for I shall have something to say to you +on this point in a moment. But now in the +Muses' name answer me this question about the +Cynic philosophy. Are we to think it a sort of +madness, a method of life not suitable for a human +being, but rather a brutal attitude of mind which +recks naught of the beautiful, the honourable, or the +good? For Oenomaus<note place='foot'>Cf. <hi rend='italic'>Oration</hi> 6. 187 <hi rend='smallcaps'>c</hi>.</note> would make many people +hold this view of it. If you had taken any trouble to +study the subject, you would have learned this from +that Cynic's <q>Direct Inspiration of Oracles</q> and +his work <q>Against the Oracles,</q> in short from +everything that he wrote. This then is his aim, to +do away with all reverence for the gods, to bring +dishonour on all human wisdom, to trample on all +law that can be identified with honour and justice, +and more than this, to trample on those laws which +have been as it were engraved on our souls by the +gods, and have impelled us all to believe without +teaching that the divine exists, and to direct our +eyes to it and to yearn towards it: for our souls are +disposed towards it as eyes towards the light. +Furthermore, suppose that one should discard also +that second law which is sanctified both by nature +and by God, I mean the law that bids us keep our +hands altogether and utterly from the property of +others and permits us neither by word or deed +or in the inmost and secret activities of our souls +to confound such distinctions, since the law is our +guide to the most perfect justice—is not this conduct +worthy of pit?<note place='foot'>The pit or chasm at Athens into which the bodies of +criminals were thrown; cf. Xenophon, <hi rend='italic'>Hellenica</hi> 1. 7. 20.</note> And ought not those who +applauded such views to have been driven forth, +not by blows with wands, like scapegoats,<note place='foot'>For the ceremony of driving out the scapegoat see +Harrison, <hi rend='italic'>Prolegomena to Greek Religion</hi> 97; Frazer, <hi rend='italic'>Golden +Bough</hi>, Vol. 3, p. 93.</note> for that +penalty is too light for such crimes, but put to death +by stoning? For tell me, in Heaven's name, how +are such men less criminal than bandits who infest +lonely places and haunt the coasts in order to despoil +navigators? Because, as people say, they despise +death; as though bandits were not inspired by the +same frenzied courage! So says at any rate he<note place='foot'><hi rend='italic'>i.e.</hi> Homer.</note> who +with you counts as a poet and mythologist, though, as +a Pythian god proclaimed to certain bandits who +sought his oracle, he was a hero and divinity—I mean +where, speaking of pirates of the sea, he says:) +</p> + +<quote rend='display'> + +<lg> +<l>Οἷά τε ληιστῆρες, ὑπεὶρ ἅλα τοί τ᾽ ἀλόωνται</l> +<l>[B] Ψυχὰς παρθέμενοι.</l> +</lg> + +<p> +(<q>Like +pirates who wander over the sea, staking their lives.</q><note place='foot'><hi rend='italic'>Odyssey</hi> 3. 73.</note>) +</p> + +</quote> + +<p> +τί οὖν ἔτι ἕτερον ζητεῖς ὑπὲρ τῆς ἀπονοίας τῶν +λῃστῶν μάρτυρα; πλὴν εἰ μὴ καὶ ἀνδρειοτέρους +ἂν εἴποι τις τῶν τοιούτων κυνῶν ἐκείνους τοὺς +λῃστάς, ἰταμωτέρους δὲ τῶν λῃστῶν ἐκείνων τοὺς +κύνας τουτουσί. οἱ μὲν γὰρ συνειδότες αὑτοῖς +οὕτω μοχθηρὸν τὸν βίον οὐ μᾶλλον διὰ τὸ τοῦ +θανάτου δέος ἢ τὴν αἰσχύνην τὰς ἐρημίας προβάλλονται, +οἱ δ᾽ ἄρα περιπατοῦσιν<note place='foot'>ἄρα περιπατοῦσιν Hertlein suggests, ἀναστρέφονται καὶ +περιπατοῦσιν Cobet, ἀναπατοῦσιν MSS.</note> [C] ἐν τῷ μέσῳ +τὰ κοινὰ νόμιμα συγχέοντες, οὐχὶ τῷ κρείττονα +<pb n='088'/><anchor id='Pg088'/><anchor id='Pg089'/> +καὶ καθαρωτέραν, ἀλλὰ τῷ χείρονα καὶ βδελυρωτέραν +ἐπεισάγειν πολιτείαν. +</p> + +<p> +(What better witness can you require for the desperate +courage of bandits? Except indeed that one might +say that bandits are more courageous than Cynics of +this sort, while the Cynics are more reckless than +they. For pirates, well aware as they are how +worthless is the life they lead, take cover in desert +places as much from shame as from the fear of death: +whereas the Cynics go up and down in our midst +subverting the institutions of society, and that not +by introducing a better and purer state of things +but a worse and more corrupt state.) +</p> + +<p> +Τὰς ἀνανφερομένας δὲ εἰς τὸν Διογένη τραγῳδίας, +οὔσας μὲν καὶ ὁμολογουμένως<note place='foot'>ὁμολογουμένως Cobet, ὁμολογουμένας Hertlein, MSS.</note> Κυνικοῦ τινος +συγγράμματα, ἀμφισβητουμένας δὲ κατὰ τοῦτο +μόνον, [D] εἴτε τοῦ διδασκάλου, τοῦ Διογένους, εἰσίν, +εἴτε τοῦ μαθητοῦ Φιλίσκου, τίς οὐκ ἂν ἐπελθὼν +βδελύξαιτο καὶ νομίσειεν ὑπερβολὴν ἀρρητουργίας +οὐδὲ ταῖς ἑταίραις ἀπολελεῖφθαι; ταῖς +Οἰνομάου δὲ ἐντυχών· ἔγραψε γὰρ καὶ τραγῳδίας +τοῖς λόγοις τοῖς ἑαυτοῦ παραπλησίας, ἀρρήτων +ἀρρητότερα καὶ κακῶν πέρα, καὶ οὐκέθ᾽ ὅ,τι φῶ +περὶ αὐτῶν ἀξίως ἔχω, κἂν τὰ Μαγνήτων κακὰ, +κἂν τὸ Τερμέριον, κἂν πᾶσαν ἁπλῶς αὐτοῖς +ἐπιφθέγξωμαι [211] τὴν τραγῳδίαν μετὰ τοῦ σατύρου +καὶ τῆς κωμῳδίας καὶ τοῦ μίμου, οὕτω πᾶσα μὲν +αἰσχρότης, πᾶσα δὲ ἀπόνοια πρὸς ὑπερβολὴν ἐν +ἐκείναις τῷ ἀνδρὶ πεφιλοτέχνηται· καὶ εἰ μὲν +ἐκ τούτων τις ἀξιοῖ τὸν Κυνισμὸν ὁποῖός τις ἐστιν +ἡμῖν ἐπιδεῖξαι, βλασφημῶν τοὺς θεούς, ὑλακτῶν +πρὸς ἅπαντας, ὅπερ ἔφην ἀρχόμενος, ἴτω, χωρείτω,<note place='foot'>χωρείτω Hertlein suggests, χαιρέτω MSS.</note> +γῆν πρὸ γῆς, ὅποι βούλοιτο· εἰ δ᾽, ὅπερ ὁ +θεὸς ἔφη Διογένει, τὸ νόμισμα παραχαράξας ἐπὶ +τὴν πρὸ ταύτης εἰρημένην ὑπὸ τοῦ θεοῦ συμβουλὴν +τρέποιτο, τὸ Γνῶθι σαυτόν, ὅπερ ζηλώσαντες ἐπὶ +τῶν ἔργων Διογένης καὶ Κράτης φαίνονται, τοῦτο +ἤδη τοῦ παντὸς ἄξιον ἔγωγε φαίην ἂν ἀνδρὶ καιὶ +<pb n='090'/><anchor id='Pg090'/><anchor id='Pg091'/> +στρατηγεῖν καὶ φιλοσοφεῖν ἐθέλοντι. τί δὲ εἶπεν +ὁ θεός, ἆρ᾽ ἴσμεν; ὅτι τῆς τῶν πολλῶν αὐτῷ δόξης +ἐπέταξεν [C] ὑπερορᾶν καὶ παραχαράττειν οὐ τὴν +ἀλήθειαν, ἀλλὰ τὸ νόμισμα. τὸ δὲ Γνῶθι σαυτὸν +ἐν ποτέρᾳ θησόμεθα μοίρᾳ; πότερον ἐν τῇ τοῦ +νομίσματος; ἢ τοῦτό γε αὐτὸ τῆς ἀληθείας εἶναι +κεφάλαιον θήσομεν καὶ τρόπον εἰρῆσθαι τοῦ +Παραχάραξον τὸ νόμισμα διὰ τῆς<note place='foot'>τῆς Cobet, τῆς τοῦ Hertlein, MSS.</note> Γνῶθι σαυτὸν +ἀποφάσεως; ὥσπερ γὰρ ὁ τὰ νομιζόμενα παντάπασιν +ἀτιμάσας, ἐπ᾽ αὐτὴν δὲ ἥκων τὴν ἀλήθειαν +οὐδ᾽ ὑπὲρ ἑαυτοῦ τοῖς νομιζομένοις, ἀλλὰ τοῖς +ὄντως οὖσι θήσεται, [D] οὕτως οἶμαι καὶ ὁ γνοὺς +ἑαυτὸν ὅπερ ἔστιν ἀκριβῶς εἴσεται καὶ οὐχ ὅπερ +νομίζεται. πότερον οὖν οὐχ ὁ Πύθιος ἀληθής τέ +ἐστι θεός, καὶ Διογένης τοῦτο ἐπέπειστο σαφῶς, +ὅς γε αὐτῷ πεισθεὶς ἀντὶ φυγάδος ἀπεδείχθη οὐ +τοῦ Περσῶν βασιλέως μείζων, ἀλλ᾽, ὡς ἡ φήμη +παρέδωκεν, αὐτῷ τῷ καταλύσαντι τὸ Περσῶν +κράτος καὶ ταῖς Ἡρακλέους ἁμιλλωμένῳ πράξεσιν, +ὑπερβάλλεσθαι δὲ τὸν Ἀχιλλέα φιλοτιμουμένῳ +ζηλωτός; οὗτος οὖν ὁ Διογένης ὁποῖός τις ἦν τά +τε πρὸς τοὺς θεοὺς [212] καὶ τὰ πρὸς ἀνθρώπους μὴ διὰ +τῶν Οἰνομάου λόγων μηδὲ τῶν Φιλίσκου τραγῳδιῶν, +αἷς ἐπιγράψας τὸ Διογένους ὄνομα τῆς θείας +πολλά ποτε κατεψεύσατο κεφαλῆς, ἀλλὰ δι᾽ ὧν +ἔδρασεν ἔργων ὁποῖός τις ἦν γνωριζέσθω. +</p> + +<p> +(Now as for the tragedies ascribed to Diogenes, +which are and are admitted to be, the composition of +some Cynic—the only point in dispute being whether +they are by the master himself, Diogenes, or by his +disciple Philiscus,—what reader of these would not +abhor them, and find in them an excess of infamy not +to be surpassed even by courtesans? However, let +him go on to read the tragedies of Oenomaus—for +he too wrote tragedies to match his discourses—and +he will find that they are more inconceivably infamous, +that they transgress the very limits of evil; in fact I +have no words to describe them adequately, and in +vain should I cite in comparison the horrors of +Magnesia,<note place='foot'>A proverb; cf. Archilochus <hi rend='italic'>fr.</hi> 27, Bergk.</note> the wickedness of Termerus<note place='foot'>A robber whom Theseus killed; Plutarch, <hi rend='italic'>Theseus</hi> 11.</note> or the whole +of tragedy put together, along with satiric drama, +comedy and the mime: with such art has their +author displayed in those works every conceivable +vileness and folly in their most extreme form. +Now if from such works any man chooses to demonstrate +to us the character of the Cynic philosophy, +and to blaspheme the gods and bark at all men, as I +said when I began, let him go, let him depart to the +uttermost parts of the earth whithersoever he +pleases. But if he do as the god enjoined on +Diogenes, and first <q>give a new stamp to the common +currency,</q> then devote himself to the advice +uttered earlier by the god, the precept <q>Know +Thyself,</q> which Diogenes and Crates evidently +followed in their actual practice, then I say that +this is wholly worthy of one who desires to be a +leader and a philosopher. For surely we know what +the god meant? He enjoined on Diogenes to +despise the opinion of the crowd and to give a new +stamp, not to truth, but to the common currency. +Now to which of these categories shall we assign +self-knowledge? Can we call it common currency? +Shall we not rather say that it is the very summary +of truth, and by the injunction <q>Know Thyself</q> we +are told the way in which we must <q>give a new +stamp to the common currency</q>? For just as one +who pays no regard whatever to conventional +opinions but goes straight for the truth will not +decide his own conduct by those opinions but by +actual facts, so I think he who knows himself will +know accurately, not the opinion of others about him, +but what he is in reality. It follows then, does it not? +that the Pythian god speaks the truth, and moreover +that Diogenes was clearly convinced of this since +he obeyed the god and so became, instead of an exile, +I will not say greater than the King of Persia, but +according to the tradition handed down actually +an object of envy to the man<note place='foot'><hi rend='italic'>i.e.</hi> Alexander.</note> who had broken the +power of Persia and was rivalling the exploits of +Heracles and ambitious to surpass Achilles. Then +let us judge of the attitude of Diogenes towards +gods and men, not from the discourses of Oenomaus +or the tragedies of Philiscus—who by ascribing +their authorship to Diogenes grossly slandered that +sacred personage—but let us, I say, judge him by +his deeds.) +</p> + +<p> +Ἦλθεν εἰς Ὀλυμπίαν ἐπὶ τί πρὸς Διός; ἵνα τοὺς +ἀγωνιστὰς θεάσηται; τί δέ; οὐχὶ καὶ Ἰσθμίοις +<pb n='092'/><anchor id='Pg092'/><anchor id='Pg093'/> +τοὺς αὐτοὺς καὶ Παναθηναίοις θεάσασθαι δίχα +πραγμάτων οἷόν τε ἦν; ἀλλὰ ἐθέλων ἐκεῖ τοῖς +κρατίστοις συγγενέσθαι τῶν Ἑλλήνων; [B] οὐ γὰρ +Ἰσθμόνδε ἐφοίτων; οὐκ ἂν οὖν εὕροις ἄλλην αἰτίαν +ἢ τὴν εἰς τὸν θεὸν θεραπείαν. εἰ δ᾽ οὐκ ἐξεπλάγη +τὸν κεραυνὸν· οὐδὲ ἐγὼ μὰ τοὺς θεοὺς +πολλῶν πολλάκις πειραθεὶς διοσημιῶν ἐξεπλάγην. +ἀλλ᾽ ὅμως οὕτω δή τι τοὺς θεοὺς πέφρικα καὶ +φιλῶ καὶ σέβω καὶ ἅζομαι καὶ πάνθ᾽ ἁπλῶς τὰ +τοιαῦτα πρὸς αὐτοὺς πάσχω, ὅσαπερ ἄν τις καὶ +οἷα πρὸς ἀγαθοὺς δεσπότας, πρὸς διδασκάλους, +πρὸς πατέρας, πρὸς κηδεμόνας, πρὸς πάντα ἁπλῶς +τὰ τοιαῦτα, [C] ὥστε ὀλίγου δεῖν ὑπὸ τῶν σῶν ῥημάτων +πρῴην ἐξανέστην. τοῦτο μὲν οὖν οὐκ οἶδ᾽ +ὅντινα τρόπον ἐπελθὸν ἴσως σιωπᾶσθαι δέον +ἐρρέθη. +</p> + +<p> +(Why in the name of Zeus did he go to Olympia? +To see the athletes compete? Nay, could he not +have seen those very athletes without trouble both at +the Isthmian games and the Panathenaic festival? +Then was it because he wished to meet there the +most distinguished Greeks? But did they not go to +the Isthmus too? So you cannot discover any other +motive than that of doing honour to the god. He +was not, you say, awestruck by a thunderstorm. Ye +gods, I too have witnessed such signs from Zeus +over and over again, without being awestruck! Yet +for all that I feel awe of the gods, I love, I revere, I +venerate them, and in short have precisely the same +feelings towards them as one would have towards +kind masters<note place='foot'>Plato, <hi rend='italic'>Phaedo</hi> 63 <hi rend='smallcaps'>c</hi>.</note> or teachers or fathers or guardians or +any beings of that sort. That is the very reason why +I could hardly sit still the other day and listen to +your speech. However, I have spoken thus as I was +somehow or other impelled to speak, though perhaps +it would have been better to say nothing at all.) +</p> + +<p> +Διογένης δὲ καὶ πένης ὢν καὶ χρημάτων ἐνδεὴς +εἰς Ὀλυμπίαν ἐβάδιζεν, Ἀλέξανδρον δὲ ἥκειν +ἐκέλευε παρ᾽ ἑαυτόν, εἴ τῳ πιστὸς ὁ Δίων. οὕτω +πρέπειν ἐνόμιζεν ἑαυτῷ [D] μὲν φοιτᾶν ἐπὶ τὰ ἱερὰ +τῶν θεῶν, τῷ βασιλικωτάτῳ δὲ τῶν καθ᾽ ἑαυτὸν +ἐπὶ τὴν ἑαυτοῦ συνουσίαν. ἃ δὲ πρὸς Ἀρχίδαμον +γέγραφεν, οὐ βασιλικαὶ παραινέσεις εἰσίν; οὐ +μόνον δὲ ἐν τοῖς λόγοις ἦν ὁ Διογένης θεοσεβής, +ἀλλὰ γὰρ καὶ ἐν τοῖς ἔργοις. ἑλόμενον γὰρ αὐτὸν +οἰκεῖν τὰς Ἀθήνας ἐπειδὴ τὸ δαιμόνιον εἰς τὴν +Κόρινθον ἀπήγαγεν, ἀφεθεὶς ὑπὸ τοῦ πριαμένου +τὴν πόλιν οὐκέτ᾽ ῴήθη δεῖν ἐκλιπεῖν· [213] ἐπέπειστο +γὰρ αὑτοῦ τοῖς θεοῖς μέλειν εἴς τε τὴν Κόρινθον οὐ +<pb n='094'/><anchor id='Pg094'/><anchor id='Pg095'/> +μάτην οὐδὲ κατά τινα συντυχίαν, τρόπον δέ τινα +ὑπὸ τῶν θεῶν εἰσπεπέμφθαι ὁρῶν τὴν πόλιν +τρυφῶσαν τῶν Ἀθηναίων μᾶλλον καὶ δεομένην +μείζονος καὶ γενναιοτέρου σωφρονιστοῦ. +</p> + +<p> +(To return to Diogenes: he was poor and lacked +means, yet he travelled to Olympia, though he bade +Alexander come to him, if we are to believe Dio.<note place='foot'>Dio Chrysostom, <hi rend='italic'>Oration</hi> 4. 12, Arnim.</note> +So convinced was he that it was his duty to visit the +temples of the gods, but that it was the duty of the +most royal monarch of that day to come to him for +an interview. And was not that royal advice which +he wrote to Archidamus? Nay, not only in words +but in deeds also did Diogenes show his reverence +for the gods. For he preferred to live in Athens, +but when the divine command had sent him away to +Corinth, even after he had been set free by the man +who had bought him, he did not think he ought to +leave that city. For he believed that the gods took +care of him, and that he had been sent to Corinth, +not at random or by some accident, but by the gods +themselves for some purpose. He saw that Corinth +was more luxurious than Athens, and stood in need +of a more severe and courageous reformer.) +</p> + +<p> +Τί δέ; οὐχὶ καὶ τοῦ Κράτητος μουσικὰ καὶ +χαρίεντα φέρεται πολλὰ δείγματα τῆς πρὸς τοὺς +θεοὺς ὁσιότητός τε καὶ εὐλαβείας; ἄκουε γοῦν +αὐτὰ παρ᾽ ἡμῶν, [B] εἴ σοι μὴ σχολὴ γέγονε μαθεῖν +ἐξ ἐκείνων αὐτά. +</p> + +<p> +To give you another instance: Are there not +extant many charming poems by Crates also which +are proofs of his piety and veneration for the gods? +I will repeat them to you if you have not had time +to learn this from the poems themselves: +</p> + +<quote rend='display'> + +<lg> +<l>Μνημοσύνης καὶ Ζηνὸς Ὀλυμπίου ἀγλαὰ τέκνα,</l> +<l rend='margin-left: 2'>Μοῦσαι Πιερέδες, κλῦτέ μοι εὐχομένῳ·</l> +<l>Χόρτον ἐμῇ συνεχῆ δότε γαστέρι, καὶ δότε χωρίς</l> +<l rend='margin-left: 2'>Δουλοσύνης, ἣ δὴ λιτὸν ἔθηκε βίον.</l> +</lg> + +<p> +(<q rend='pre'>Ye Muses of Pieria, glorious children of Memory +and Olympian Zeus, grant me this prayer! Give me +food for my belly from day to day, but give it without +slavery which makes life miserable indeed....</q>) +</p> + +<milestone unit='tb' rend='rule: 50%'/> + +<lg> +<l rend='margin-left: 2'>Ὠφέλιμον δὲ φίλοις, μὴ γλυκερὸν τίθετε.</l> +<l>[C] Χρήματα δ᾽ οὐκ ἐθέλω συνάγειν κλυτά, κανθάρου ὄλβον</l> +<l rend='margin-left: 2'>Μύρμηκός τ᾽ ἄφενος χρήματα μαιόμενος,</l> +<l>Ἀλλὰ δικαιοσύνης μετέχειν καὶ πλοῦτον ἀγείρειν<note place='foot'>ἀγείρειν Cobet, ἀσινῆ Hertlein, MSS.</note></l> +<l rend='margin-left: 2'>Εὔφορον, εὔκτητον, τίμιον εἰς ἀρετήν.</l> +<l>Τῶν δὲ τυχὼν Ἑρμῆν καὶ Μούσας ἱλάσομ᾽ ἁγνάς.</l> +<l rend='margin-left: 2'>Οὐ δαπάναις τρυφεραῖς, [D] ἀλλ᾽ ἀρεταῖς ὁσίαις.</l> +</lg> + +<p> +(<q>Make me useful rather than agreeable to +my friends. Treasure and the fame thereof I desire +not to amass; nor do I crave the wealth of the +beetle and the substance of the ant. But justice I +desire to attain, and to collect riches that are easily +carried, easily acquired, precious for virtue. If I +attain these things I will worship Hermes and the +holy Muses, not with costly and luxurious offerings, +but with pious and virtuous actions.</q><note place='foot'>Cf. <hi rend='italic'>Oration</hi> 6. 199 <hi rend='smallcaps'>d</hi>.</note>) +</p> + +</quote> + +<p> +ὁρᾷς ὅτι τοὺς θεοὺς εὐφημῶν, οὐχὶ δὲ ὡς σὺ βλασφημῶν +κατ᾽ αὐτῶν ηὔχετο; πόσαι γὰρ ἑκατόμβαι +τῆς ὁσίας εἰσὶν ἀντάξιαι, ἣν καὶ ὁ δαιμόνιος Εὐριπίδης +ὀρθῶς ἥμνησεν εἰπὼν +</p> + +<p> +(You see that, far from blaspheming the gods as +you do, he adored and prayed to them? For what +number of hecatombs are worth as much as Piety, +whom the inspired Euripides celebrated appropriately +in the verses)</p> + +<quote rend='display'> + +<lg> +<l>Ὁσία πότνα θεῶν, ὁσία;</l> +</lg> + +<p> +(<q>Piety, queen of the gods, Piety</q>?<note place='foot'><hi rend='italic'>Bacchae</hi> 370.</note>) +</p> + +</quote> + +<pb n='096'/><anchor id='Pg096'/><anchor id='Pg097'/> + +<p> +ἢ τοῦτό σε λέληθεν, ὅτι πάντα, καὶ τὰ μεγάλα +καὶ τὰ σμικρά, μετὰ τῆς ὁσίας τοῖς θεοῖς προσαγόμενα +τὴν ἴσην ἔχει δύναμιν, ἐστερημένη δὲ τῆς +ὁσίας οὐχ ἑκατόμβη μὰ θεούς, ἀλλὰ ἡ τῆς Ὀλυμπιάδος +χιλιόμβη ἀνάλωμα μόνον ἐστίν, [214] ἄλλο δὲ +οὐδέν; ὅπερ οἶμαι γιγνώσκων ὁ Κράτης αὐτός τε +διὰ μόνης ἧς εἶχεν ὁσίας τοὺς θεοὺς ἐτίμα σὺν +εὐφημίᾳ καὶ τοὺς ἄλλους ἐδίδασκε μὴ τὰ δαπανήματα +τῆς ὁσίας, ἀλλὰ τὴν ὁσίαν ἐκείνων προτιμᾶν +ἐν ταῖς ἁγιστείαις. τοιούτω δὲ τὼ ἄνδρε τώδε +γενομένω τὰ πρὸς τοὺς θεοὺς οὐκ ἀκροατήρια +συνεκροτείτην<note place='foot'>συνεκροτείτην Cobet, Hertlein approves, συνεκροτεῖτον +MSS.</note> οὐδ᾽ ὥσπερ οἱ σοφοὶ δι᾽ εἰκόνων +καὶ μύθων τοῖς φίλοις συνεγιγνέσθην·<note place='foot'>συνεγιγνέσθην Cobet, Hertlein approves, συνεγέγνεσθον +MSS.</note> λέγεται +γὰρ [B] ὑπ᾽ Εὐριπίδου καλῶς +</p> + +<p> +(Or are you not aware that all offerings whether great +or small that are brought to the gods with piety +have equal value, whereas without piety, I will not +say hecatombs, but, by the gods, even the Olympian +sacrifice<note place='foot'><hi rend='italic'>i.e.</hi> in honour of Olympian Zeus.</note> of a thousand oxen is merely empty expenditure +and nothing else?<note place='foot'>Cf. Themistius 182 <hi rend='smallcaps'>a</hi>.</note> This I believe Crates +recognized, and so with that piety which was his +only possession he himself used to honour the gods +with praises, and moreover taught others not to +honour expensive offerings more than piety in the +sacred ceremonies. This then was the attitude of +both those Cynics towards the gods but they did +not crowd audiences together to hear them, nor did +they entertain their friends with similes and myths, +like the wise men of to-day. For as Euripides well +says,<note place='foot'><hi rend='italic'>Phoenissae</hi> 472.</note>) +</p> + +<quote rend='display'> + +<lg> +<l>Ἁπλοῦς ὁ μῦθος τῆς ἀληθείας ἔφυ·</l> +</lg> + +<p> +(<q>Simple and unadorned is the language of +truth.</q>) +</p> + +</quote> + +<p> +σκιαγραφίας γάρ φησι τὸν ψευδῆ καὶ ἄδικον δεῖσθαι. +τίς οὖν ὁ τρόπος αὐτοῖς τῆς συνουσίας ἐγίνετο; +τῶν λόγων ἡγεῖτο τὰ ἔργα, καὶ οἱ τὴν +πενίαν τιμῶντες αὐτοὶ πρῶτοι φαίνονται<note place='foot'>φαίνονται Hertlein suggests, ἐφαίνοντο MSS.</note> καὶ τῶν +πατρῴων χρημάτων ὑπεριδόντες, οἱ τὴν ἀτυφίαν +ἀσπασάμενοι πρῶτοι [C] τὴν εὐτέλειαν ἤσκουν διὰ +πάντων, οἱ τὸ τραγικὸν καὶ σοβαρὸν ἐκ τῶν +ἀλλοτρίων ἐξαιροῦντες βίων ᾤκουν αὐτοὶ πρῶτοι +τὰς ἀγορὰς ἢ τὰ τῶν θεῶν τεμένη, τῇ τρυφῇ δὲ +καὶ πρὸ τῶν ῥημάτων διὰ τῶν ἔργων ἐπολέμουν, +ἔργοις ἐλέγχοντες, οὐ λόγῳ βοῶντες, ὅτι τῷ Διὶ +συμβασιλεύειν ἔξεστιν οὐδενὸς ἢ σμικρῶν πάνυ +<pb n='098'/><anchor id='Pg098'/><anchor id='Pg099'/> +δεόμενον οὐδὲ παρενοχλούμενον ὑπὸ τοῦ σώματος, +ἐπετίμων δὲ τοῖς ἁμαρτάνουσιν, ἡνίκα ἔζων οἱ +πταίσαντες, [D] οὐκ ἀποθανόντας ἐβλασφήμουν, ἡνίκα +καὶ τῶν ἐχθρῶν οἱ μετριώτεροι σπένδονται τοῖς +ἀπελθοῦσιν. ἔχει δὲ ὅ γε ἀληθινὸς κύων +ἐχθρὸν οὐδένα, κἂν τὸ σωμάτιον αὐτοῦ τις +πατάξῃ, κἂν τοὔνομα περιέλκῃ, κἂν λοιδορῆται +καὶ βλασφημῇ, διότι τὸ μὲν τῆς ἔχθρας γίνεται +πρὸς ἀντίπαλον, τὸ δὲ ὑπερβαῖνον τὴν πρὸς +ἕτερον ἅμιλλαν εὐνοίᾳ τιμᾶσθαι φιλεῖ· [215] κἄν τις +ἑτέρως ἔχῃ πρὸς αὐτὸν, καθάπερ οἶμαι πολλοὶ +πρὸς τοὺς θεούς, ἐκείνῳ μὲν οὐκ ἔστιν ἐχθρός, οὐδὲ +γὰρ βλαβερός, αὐτὸς δὲ αὑτῷ βαρύτατον ἐπιτιθεὶς<note place='foot'>ἐπιτιθεὶς Hertlein suggests, ἐπιθεὶς MSS.</note> +τίμημα τὴν τοῦ κρείττονος ἄγνοιαν ἔρημος λείπεται +τῆς ἐκείνου προστασίας. +</p> + +<p> +(Only the liar and the dishonest man, he +says, have any use for a mysterious and allusive style. +Now what was the manner of their intercourse with +men? Deeds with them came before words, and +if they honoured poverty they themselves seem +first to have scorned inherited wealth; if they +cultivated modesty, they themselves first practised +plain living in every respect; if they tried to +expel from the lives of other men the element of +theatrical display and arrogance, they themselves +first set the example by living in the open market +places and the temple precincts, and they opposed +luxury by their own practice before they did so in +words; nor did they shout aloud but proved by their +actions that a man may rule as the equal of Zeus +if he needs nothing or very little and so is not +hampered by his body; and they reproved sinners +during the lifetime of those who had offended but +did not speak ill of the dead; for when men are +dead even their enemies, at least the more moderate, +make peace with the departed. But the genuine +Cynic has no enemy, even though men strike his +feeble body or drag his name in the mire, or slander +and speak ill of him, because enmity is felt only +towards an opponent, but that which is above personal +rivalry is usually loved and respected. But if anyone +is hostile to a Cynic, as indeed many are even to the +gods, he is not that Cynic's enemy, since he cannot +injure him; rather he inflicts on himself the most +terrible punishment of all, namely ignorance of one +who is nobler than himself; and so he is deserted +and bereft of the other's protection.) +</p> + +<p> +Ἀλλ᾽ εἰ μὲν νῦν μοι προύκειτο περὶ Κυνισμοῦ +γράφειν, [B] εἶπον ἂν ὑπὲρ τούτων ἔτι τὰ παριστάμενά +μοι τῶν εἰρημένων ἴσως οὐκ ἐλάττω· νῦν δὲ ἀποδιδόντες +τὸ συνεχὲς τῇ προαιρέσει περὶ τοῦ ποταποὺς +εἶναι χρὴ τοὺς πλαττομένους τῶν μύθων +ἐφεξῆς σκοπῶμεν. ἴσως δὲ ἡγεῖται καὶ ταύτης +τῆς ἐγχειρήσεως ἐκείνη, ὁποίᾳ τινὶ φιλοσοφίᾳ +προσῆκον ἡ μυθογραφία. φαίνονται γὰρ πολλοὶ +καὶ τῶν φιλοσόφων αὐτὸ καὶ τῶν θεολόγων ποιήσαντες, +ὥσπερ Ὀρφεὺς μὲν ὁ παλαιότατος ἐνθέως +φιλοσοφήσας, οὐκ ὀλίγοι δὲ καὶ τῶν μετ᾽ ἐκεῖνον· +οὐ μὴν ἀλλὰ [C] καὶ Ξενοφῶν φαίνεται καὶ Ἀντισθένης +καὶ Πλάτων προσχρησάμενοι πολλαχοῦ τοῖς +μύθοις, ὥσθ᾽ ἡμῖν πέφηνεν, εἰ καὶ μὴ τῷ Κυνικῷ, +φιλοσόφῳ γοῦν τινι προσήκειν ἡ μυθογραφία. +</p> + +<p> +(Now if my present task were to write about the +Cynic philosophy, I could add many details about +the Cynics, not less important than what I have said +already. But not to interrupt my main theme, I +will now consider in due course the question what +kind of myths ought to be invented. But perhaps +another inquiry should precede this attempt, I mean +to what branch of philosophy the composition of +myths is appropriate. For we see that many +philosophers and theologians too have employed it, +Orpheus for instance, the most ancient of all the +inspired philosophers, and many besides of those that +came after him. Nay what is more, Xenophon as +we know and Antisthenes and Plato often introduced +myths, so that it is obvious that even if the use of +myth be not appropriate for the Cynic, still it may be +so for some other type of philosopher.) +</p> + +<pb n='100'/><anchor id='Pg100'/><anchor id='Pg101'/> + +<p> +Μικρὰ οὖν ὑπὲρ τῶν τῆς φιλοσοφίας εἴτε +μορίων εἴτε ἐργάνων προρρητέον.<note place='foot'>προρρητέον Reiske, lacuna Hertlein, MSS.</note> ἔστι γὰρ οὐ +μέγα τὸ διαφέρον ὁποτέρως ἄν τις τῷ πρακτικῷ<note place='foot'>τῷ πρακτικῷ Hertlein suggests, τῷ τε ἠθικῷ MSS.</note> +[D] καὶ τῷ φυσικῷ τὸ λογικὸν προσαριθμῇ· ἀναγκαῖον +γὰρ ὁμοίως φαίνεται κατ᾽ ἀμφότερα. τριῶν +δὴ τούτων αὖθις ἕκαστον εἰς τρία τέμνεται, τὸ μὲν +φυσικὸν εἰς τὸ θεολογικὸν καὶ τὸ περὶ τὰ μαθήματα +καὶ τρίτον τὸ περὶ τὴν τῶν γινομένων καὶ +ἀπολλυμένων καὶ τῶν ἀιδίων μέν, σωμάτων δὲ +ὅμως θεωρίαν, τί τὸ εἶναι αὐτοῖς καὶ τίς ἡ οὐσία +ἑκάστου· τοῦ πρακτικοῦ δὲ τὸ μὲν πρὸς ἕνα +ἄνδρα, ἠθικόν, οἰκονομικὸν δὲ τὸ περὶ μίαν οἰκίαν, +πολιτικὸν δὲ τὸ περὶ πόλιν· ἔτι μέντοι τοῦ +λογικοῦ τὸ μὲν ἀποδεικτικὸν διὰ τῶν ἀληθῶν, τὸ +δὲ διὰ τῶν ἐνδόξων βιαστικόν, [216] τὸ δὲ διὰ τῶν +φαινομένων ἐνδόξων παραλογιστικόν. ὄντων δὴ +τοσούτων τῶν τῆς φιλοσοφίας μερῶν, εἰ μή τί με +λέληθε· καὶ οὐδὲν θαυμαστὸν ἄνδρα στρατιώτην +μὴ λίαν ἐξακριβοῦν μηδ᾽ ἐξονυχίζειν τὰ τοιαῦτα, +ἅτε οὐκ ἐκ βιβλίων ἀσκήσεως, ἀπὸ δὲ τῆς προστυχούσης +αὐτὰ ἕξεως ἀποφθεγγόμενον· ἔσεσθε +γοῦν μοι καὶ ὑμεῖς μάρτυρες, εἰ τὰς ἡμέρας λογίσαισθε,<note place='foot'>λογίσαισθε Cobet, λογίσεσθε Hertlein, MSS.</note> +πόσαι τινές εἰσιν αἱ μεταξὺ ταύτης τε καὶ +τῆς ἔναγχος ἡμῖν γενομένης ἀκροάσεως ὅσων τε +ἡμῖν ἀσχολιῶν πλήρεις· [B] ἀλλ᾽ ὅπερ ἔφην, εἰ καί +τι παραλέλειπται παρ᾽ ἐμοῦ· καίτοι νομίζω γε +μηδὲν ἐνδεῖν· πλὴν ὁ προστιθεὶς οὐκ ἐχθρός, +ἀλλὰ φίλος ἔσται. +</p> + +<p> +(I must first then say a few words about the subdivisions +or instruments of philosophy. It does not +make much difference in which of two ways one +reckons logic, whether with practical or natural philosophy, +since it is equally necessary to both these +branches. But I will consider these as three separate +branches and assign to each one three subdivisions. +Natural philosophy consists of theology, mathematics, +and thirdly the study of this world of generation and +decay and things that though imperishable are nevertheless +matter, and deals with their essential nature +and their substance in each case. Practical philosophy +again consists of ethics in so far as it deals with the +individual man, economics when it deals with the +household as a unit, politics when it deals with the +state. Logic, again, is demonstrative in so far as it +deals with the truth of principles; polemic when it +deals with general opinions; eristic when it deals +with opinions that only seem probabilities. These +then are the divisions of philosophy, if I mistake not. +Though indeed it would not be surprising that a +mere soldier should be none too exact in these +matters or not have them at his fingers' ends, seeing +that I speak less from book-knowledge than from +observation and experience. For that matter you +can yourselves bear me witness thereto, if you count +up how few days have elapsed between the lecture +that we lately heard and to-day, and moreover the +number of affairs with which they have been filled +for me. But as I said if I have omitted anything—though +I do not think I have—still if anyone can +make my classification more complete he will be <q>no +enemy but my friend.</q><note place='foot'>Plato, <hi rend='italic'>Timaeus</hi> 54 <hi rend='smallcaps'>a</hi>.</note>) +</p> + +<pb n='102'/><anchor id='Pg102'/><anchor id='Pg103'/> + +<p> +Τούτων δὴ τῶν μερῶν οὔτε τῷ λογικῷ +προσήκει τῆς μυθογραφίας οὔτε τοῦ φυσικοῦ<note place='foot'>τοῦ φυσικοῦ τῷ Hertlein suggests, τῷ φυσικῷ οὔτε MSS.</note> +τῷ μαθηματικῷ, μόνον δέ, εἴπερ ἄρα, τοῦ +πρακτικοῦ τῷ πρὸς ἕνα γινομένῳ καὶ τοῦ θεολογικοῦ +τῷ τελεστικῷ καὶ μυστικῷ· [C] φιλεῖ γὰρ +ἡ φύσις κρύπτεσθαι, καὶ τὸ ἀποκεκρυμμένον +τῆς τῶν θεῶν οὐσίας οὐκ ἀνέχεται γυμνοῖς εἰς +ἀκαθάρτους ἀκοὰς ῥίπτεσθαι ῥήμασιν. ὅπερ δὲ +δὴ τῶν χαρακτήρων ἡ ἀπόρρητος φύσις ὠφελεῖν +πέφυκε καὶ ἀγνοουμένη· θεραπεύει γοῦν οὐ ψυχὰς +μόνον, ἀλλὰ καὶ σώματα, καὶ θεῶν ποιεῖ παρουσίας· +τοῦτ᾽ οἶμαι πολλάκις γίγνεσθαι καὶ διὰ +τῶν μύθων, [D] ὅταν εἰς τὰς τῶν πολλῶν ἀκοὰς οὐ +δυναμένας τὰ θεῖα καθαρῶς δέξασθαι δι᾽ αἰνιγμάτων +αὐτοῖς μετὰ τῆς μύθων σκηνοποιίας +ἐγχέηται. +</p> + +<p> +(Now of these branches of philosophy, logic has no +concern with the composition of myths; nor has +mathematics, the sub-division of natural philosophy; +but they may be employed, if at all, by that department +of practical philosophy which deals with the +individual man, and by that department of theology +which has to do with initiation and the Mysteries. +For nature loves to hide her secrets,<note place='foot'>Heracleitus <hi rend='italic'>fr.</hi> 123, Diels; cf. Themistius 69 <hi rend='smallcaps'>b</hi>.</note> and she does +not suffer the hidden truth about the essential +nature of the gods to be flung in naked words to the +ears of the profane. Now there are certain characteristics +of ours that derive benefit from that occult +and unknown nature, which nourishes not our souls +alone but our bodies also, and brings us into the +presence of the gods, and this I think often comes +about by means of myths; when through riddles and +the dramatic setting of myths that knowledge is +insinuated into the ears of the multitude who +cannot receive divine truths in their purest form.) +</p> + +<p> +Φανεροῦ δὲ ἤδη γενομένου τίνι καὶ ποίῳ +φιλοσοφίας εἴδει καὶ μυθογραφεῖν ἔσθ᾽ ὅτε προσήκει· +πρὸς γὰρ τῷ λόγῳ μαρτυρεῖ τούτοις ἡ τῶν +προλαβόντων ἀνδρῶν προαίρεσις. ἐπεὶ καὶ Πλάτωνι +πολλὰ μεμυθολόγηται περὶ τῶν ἐν ᾅδου +πραγμάτων θεολογοῦντι καὶ πρό γε τούτου τῷ +τῆς Καλλιόπης, [217] Ἀντισθένει δὲ καὶ Ξενοφῶντι +καὶ αὐτῷ Πλάτωνι πραγματευομένοις ἠθικάς +τινας ὑποθέσεις οὐ παρέργως, ἀλλὰ μετά τινος +ἐμμελείας ἡ τῶν μύθων ἐγκαταμέμικται γραφή, +οὓς σ᾽<note place='foot'>σ᾽ ἐχρῆν Hertlein suggests, ἐχρῆν MSS.</note> ἐχρῆν, εἴπερ ἐβούλου, μιμούμενον ἀντὶ +μὲν Ἡρακλέους μεταλαμβάνειν Περσέως ἢ Θησέως +<pb n='104'/><anchor id='Pg104'/><anchor id='Pg105'/> +τινὸς ὄνομα καὶ τὸν Ἀντισθένειον τύπον ἐγχαράττειν, +ἁντὶ δὲ τῆς Προδίκου σκηνοποιιας ἀμφὶ τοῖν +ἀμφοῖν [B] τούτοιν θεοῖν ἑτέραν ὁμοίαν εἰσάγειν εἰς +τὸ θέατρον. +</p> + +<p> +(It is now evident what branch and what sort of +philosophy may properly on occasion employ myths. +And to support my argument I call to witness the +authority of those philosophers who were the first to +use myths. Plato for instance in his theological +descriptions of life in Hades often uses myths, and +the son<note place='foot'>Orpheus.</note> of Calliope before him. And when Antisthenes +and Xenophon and Plato himself discuss +certain ethical theories they use myths as one of the +ingredients, and not casually but of set purpose. +Now if you too wished to use myths you ought +to have imitated these philosophers, and instead of +Heracles you should have introduced the name of +Perseus or Theseus, let us say, and have written in +the style of Antisthenes; and in place of the +dramatic setting used by Prodicus,<note place='foot'><hi rend='italic'>i.e.</hi> in his allegory the Choice of Heracles; Xenophon, +<hi rend='italic'>Memorabilia</hi> 2. 1. 2; Julian, <hi rend='italic'>Oration</hi> 2. 56 <hi rend='smallcaps'>d</hi>.</note> in treating +of those two gods<note place='foot'><hi rend='italic'>i.e.</hi> Pan and Zeus; cf. 208 <hi rend='smallcaps'>b</hi>.</note> you should have introduced into +your theatre another setting of the same sort.) +</p> + +<p> +Ἐπεὶ δὲ καὶ τῶν τελεστικῶν μύθων ἐπεμνήσθην, +φέρε νῦν ὁποίους εἶναι χρὴ τοὺς ἑκατέρῳ +τῶν μερῶν ἁρμόττοντας αὐτοὶ καθ᾽ ἑαυτοὺς ἰδεῖν +πειραθῶμεν, οὐκέτι μαρτύρων παλαιῶν ἐν πᾶσι +προσδεόμενοι, ἑπόμενοι δὲ νέοις ἴχνεσιν ἀνδρός, ὃν +ἐγὼ μετὰ τοὺς θεοὺς ἐξ ἴσης Ἀριστοτέλει καὶ +Πλάτωνι ἄγαμαί τε τέθηπά τε. [C] φησὶ δὲ οὐχ +ὑπὲρ πάντων οὗτος, ἀλλ᾽ ὑπὲρ τῶν τελεστικῶν, +οὓς παρέδωκεν ἡμῖν Ὀρφεὺς ὁ τὰς ἁγιωτάτας +τελετὰς καταστησάμενος. τὸ γὰρ ἐν τοῖς μύθοις +ἀπεμφαῖνον αὐτῷ τούτῳ προοδοποιεῖ πρὸς τὴν +ἀλήθειαν. ὅσῳ γὰρ μᾶλλον παράδοξόν ἐστι καὶ +τερατῶδες τὸ αἴνιγμα, τοσούτῳ μᾶλλον ἔοικε +διαμαρτύρεσθαι, μὴ τοῖς αὐτόθεν λεγομένοις +πιστεύειν, ἀλλὰ τὰ λεληθότα περιεργάζεσθαι καὶ +μὴ πρότερον ἀφίστασθαι, [D] πρὶν ἂν ὑπὸ θεοῖς ἡγεμόσιν +ἐκφανῆ γενόμενα τὸν ἐν ἡμῖν τελέσῃ, μᾶλλον +δὲ τελειώσῃ νοῦν καὶ εἰ δή τι κρεῖττον ἡμῖν +ὑπάρχει τοῦ νοῦ, αὐτοῦ τοῦ ἑνὸς καὶ τἀγαθοῦ μοῖρά +τις ὀλίγη τὸ πᾶν ἀμερίστως ἔχουσα, τῆς ψυχῆς +πλήρωμα καὶ ἐν τῷ ἑνὶ καὶ ἀγαθῷ συνέχουσα +<pb n='106'/><anchor id='Pg106'/><anchor id='Pg107'/> +πᾶσαν αὐτὴν διὰ τῆς ὑπερεχούσης καὶ χωριστῆς +αὐτοῦ καὶ ἐξῃρημένης παρουσίας. ἀλλὰ ταῦτα +μὲν ἀμφὶ τὸν μέγαν Διόνυσον οὐκ οἶδ᾽ ὅπως +ἐπῆλθέ μοι βακχεύοντι μανῆναι· [218] τὸν βοῦν δὲ +ἐπιτίθημι τῇ γλώττῃ· περὶ τῶν ἀρρήτων γὰρ +οὐδὲν χρὴ λέγειν. ἀλλά μοι θεοὶ μὲν ἐκείνων καὶ +ὑμῶν δὲ τοῖς πολλοῖς, ὅσοι τέως ἐστὲ τούτων +ἀμύητοι, τὴν ὄνησιν δοῖεν. +</p> + +<p> +(But since I have mentioned also the myths that +are suited to initiation, let us ourselves independently +try to see what sort of myths they must be +that suit one or the other of those two branches of +philosophy;<note place='foot'><hi rend='italic'>i.e.</hi> ethics and theology; cf. 216 <hi rend='smallcaps'>b</hi>.</note> and no longer need we call in the aid of +witnesses from the remote past for all points, but we +will follow in the fresh footprints of one<note place='foot'>Iamblichus; cf. <hi rend='italic'>Oration</hi> 4. 157 <hi rend='smallcaps'>d</hi>.</note> whom +next to the gods I revere and admire, yes, equally +with Aristotle and Plato. He does not treat of all +kinds of myths but only those connected with +initiation into the Mysteries, such as Orpheus, +the founder of the most sacred of all the Mysteries, +handed down to us. For it is the incongruous +element in myths that guides us to the truth.<note place='foot'>Cf. <hi rend='italic'>Oration</hi> 5. 170.</note> I +mean that the more paradoxical and prodigious the +riddle is the more it seems to warn us not to believe +simply the bare words but rather to study diligently +the hidden truth, and not to relax our efforts until +under the guidance of the gods those hidden things +become plain, and so initiate or rather perfect our intelligence +or whatever we possess that is more sublime +than the intelligence, I mean that small particle of +the One and the Good which contains the whole indivisibly, +the complement of the soul, and in the One +and the Good comprehends the whole of soul itself +through the prevailing and separate and distinct +presence of the One. But I was impelled I know not +how to rave with his own sacred frenzy when I spoke +like this of the attributes of great Dionysus<note place='foot'>Cf. <hi rend='italic'>Oration</hi> 4. 144 <hi rend='smallcaps'>a</hi>.</note>; and +now I set an ox on my tongue:<note place='foot'>A proverb for mysterious silence; cf. Theognis 815; +Aesch. <hi rend='italic'>Ag.</hi> 36.</note> for I may not +reveal what is too sacred for speech. However, may +the gods grant to me and to many of you who +have not as yet been initiated into these Mysteries +to enjoy the blessings thereof!) +</p> + +<p> +Ὑπὲρ δὲ ὧν εἰπεῖν τε καὶ ἀκοῦσαι θέμις +καὶ ἀνεμέσητον ἀμφοτέροις ἐστὶ, πᾶς λόγος +ὁ προφερόμενος ἔκ τε λέξεως καὶ διανοίας +σύγκειται. οὐκοῦν ἐπειδὴ καὶ ὁ μῦθος λόγος +τίς ἐστιν, [B] ἐκ δυοῖν τούτοιν συγκείσεται. σκοπῶμεν +δὲ ἑκάτερον αὐτῶν. ἔστιν ἁπλῆ τις ἐν +λόγῳ παντὶ διάνοια, καὶ μέντοι καὶ κατὰ σχῆμα +προάγεται, τὰ παραδείγματα δὲ ἀμφοῖν ἐστι +πολλά. τὸ μὲν οὖν ἓν ἁπλοῦν ἐστι καὶ οὐδὲν +δεῖται ποικιλίας, τὸ δ᾽ ἐσχηματισμένον ἔχει διαφορὰς +ἐν ἑαυτῷ πολλάς, ὧν, εἴ τί σοι τῆς ῥητορικῆς +ἐμέλησεν, οὐκ ἀξύνετος εἶ. τούτων δὴ τῶν +κατὰ διάνοιαν σχημάτων ἁρμόττει τῷ μύθῳ τὰ +πλεῖστα· πλὴν ἔμοιγε οὔθ᾽ ὑπὲρ τῶν πολλῶν οὔθ᾽ +ὑπὲρ τῶν ἁπάντων ἐστὶ τά γε νῦν ῥητέον, ἀλλ᾽ +ὑπὲρ δυοῖν, τοῦ τε σεμνοῦ κατὰ τὴν διάνοιαν καὶ +τοῦ ἀπεμφαίνοντος. [C] τὰ δὲ αὐτὰ ταῦτα καὶ περὶ +τὴν λέξιν γίνεται. μορφοῦται γάρ πως καὶ σχηματίζεται +παρὰ τῶν μὴ προφερομένων εἰκῇ μηδ᾽ +ὥσπερ χειμάρρους ἑλκόντων συρφετοὺς ῥημάτων +ἐκ τῆς τριόδου· ἀλλὰ τοῖν δυοῖν τούτοιν, ὅταν +μὲν ὑπὲρ τῶν θείων πλάττωμεν, σεμνὰ χρὴ πάνυ +<pb n='108'/><anchor id='Pg108'/><anchor id='Pg109'/> +τὰ ῥήματα εἶναι καὶ τὴν λέξιν ὡς ἔνι μάλιστα +σώφρονα καὶ καλὴν καὶ τοῖς θεοῖς πρεπωδεστάτην, +τῶν αἰσχρῶν [D] δὲ μηδὲν καὶ βλασφήμων ἢ +δυσσεβῶν, ὅπως μὴ τῷ πλήθει τῆς τοιαύτης +ἀρχηγοὶ θρασύτητος γενώμεθα, μᾶλλον δὲ καὶ +πρὸ τοῦ πλήθους αὐτοὶ τὸ περὶ τοὺς θεοὺς ἠσεβηκέναι +προλάβωμεν. οὐδὲν οὖν ἀπεμφαῖνον +εἶναι χρὴ περὶ τὰς τοιαύτας λέξεις, ἀλλὰ σεμνὰ +πάντα καὶ καλὰ καὶ μεγαλοπρεπῆ καὶ θεῖα καὶ +καθαρὰ καὶ τῆς τῶν θεῶν οὐσίας εἰς δύναμιν +ἐστοχασμένα· [219] τὸ δὲ κατὰ τὴν διάνοιαν ἀπεμφαῖνον +τοῦ χρησίμου γιγνόμενον χάριν ἐγκριτέον, +ὡς ἂν μή τινος ὑπομνήσεως ἔξωθεν οἱ ἄνθρωποι +δεόμενοι, ἀλλ᾽ ὑπὸ τῶν ἐν αὐτῷ λεγομένων τῷ +μύθῳ διδασκόμενοι τὸ λανθάνον μῶσθαι καὶ πολυπραγμονεῖν +ὑφ᾽ ἡγεμόσι τοῖς θεοῖς προθυμηθεῖεν. +ἰδοῦ γὰρ ἔγωγε πολλῶν ἤκουσα λεγόντων ἄνθρωπον +μὲν τὸν Διόνυσον, ἐπείπερ ἐκ Σεμέλης ἐγένετο, +θεὸν δὲ διὰ θεουργίας [B] καὶ τελεστικῆς, ὥσπερ τὸν +δεσπότην Ἡρακλέα διὰ τῆς βασιλικῆς ἀρετῆς εἰς +τὸν Ὄλυμπον ὑπὸ τοῦ πατρὸς ἀνῆχθαι τοῦ Διός. +ἀλλ᾽, ὦ τάν, εἶπον, οὐ ξυνίετε τοῦ μύθου φανερῶς +αἰνιττομένου. ποῦ γὰρ ἡ γένεσίς ἐστιν ὥσπερ +Ἡρακλέους, οὕτω δὴ<note place='foot'>δὴ Cobet, δὲ Hertlein, MSS.</note> καὶ Διονύσου, ἔχουσα μὲν +τὸ κρεῖττον καὶ ὑπερέχον καὶ ἐξῃρημένον, ἐν τῷ +μετρίῳ δὲ ὅμως ἔτι τῆς ἀνθρωπίνης φύσεως +μένουσα καί [C] πως ἀφομοιουμένη πρὸς ἡμᾶς; Ἡρακλὴς +δὲ λέγεται παιδίον γενέσθαι καὶ κατὰ +μικρὸν αὐτῷ τὸ σῶμα τὸ θεῖον ἐπιδοῦναι, καὶ +<pb n='110'/><anchor id='Pg110'/><anchor id='Pg111'/> +φοιτῆσαι διδασκάλοις ἱστόρηται, καὶ στρατεύσασθαι +λέγεται καὶ κρατῆσαι πάντων, καμεῖν δὲ +ὅμως κατὰ<note place='foot'>κατὰ Cobet, καὶ Hertlein, MSS.</note> τὸ σῶμα. καίτοι αὐτῷ ταῦτα μὲν +ὑπῆρξε, μειζόνως δὲ ἢ κατ᾽ ἄνθρωπον. ὅτε γὰρ ἐν +τοῖς σπαργάνοις ἀποπνίγων τοὺς δράκοντας καὶ +πρὸς αὐτὰ παραταττόμενος τὰ τῆς φύσεως +στοιχεῖα, θάλπη καὶ κρυμούς, [D] εἶτα τοῖς ἀπορωτάτοις +καὶ ἀμαχωτάτοις, ἐνδείᾳ λέγω τροφῆς καὶ +ἐρημίᾳ, καὶ τὴν δι᾽ αὐτοῦ πορείαν οἶμαι τοῦ +πελάγους ἐπὶ τῆς χρυσῆς κύλικος, ἣν ἐγὲ νομίζω +μὰ τοὺς θεοὺς οὐ κύλικα εἶναι, βαδίσαι δὲ +αὐτὸν ὡς ἐπὶ ξηρᾶς τῆς θαλάττης νενόμικα. +τὶ γὰρ ἄπορον ἦν Ἡρακλεῖ; τί δ᾽ οὐχ ὑπήκουσεν +αὐτοῦ τῷ θείῳ καὶ καθαρωτάτῳ σώματι, τῶν +λεγομένων τούτων στοιχείων δουλευόντων αὐτοῦ +τῇ δημιουργικῇ [220] καὶ τελεσιουργῷ τοῦ ἀχράντου +καὶ καθαροῦ νοῦ δυνάμει; ὃν ὁ μέγας Ζεὺς διὰ +τῆς Προνοίας Ἀθηνᾶς, ἐπιστήσας αὐτῷ φύλακα +τὴν θεὸν ταύτην, ὅλην ἐξ ὅλου προέμενος αὑτοῦ,<note place='foot'>Cf. <hi rend='italic'>Oration</hi> 4. 149 <hi rend='smallcaps'>b</hi>.</note> +τῷ κόσμῳ σωτῆρα ἐφύτευσεν, εἶτ᾽ ἐπανήγαγε διὰ +τοῦ κεραυνίου πυρὸς πρὸς ἑαυτόν, ὑπὸ τῷ θείῳ +συνθήματι τῆς αἰθερίας αὐγῆς ἥκειν παρ᾽ ἑαυτὸν +τῷ παιδὶ κελεύσας. ἀλλ᾽ ὑπὲρ μὲν τούτων ἐμοί +τε καὶ ὑμῖν ἵλεως Ἡρακλῆς εἴη. +</p> + +<p> +(And now to confine myself to what is lawful for us, +both for me to say and for you to hear. Every +discourse that is uttered consists of language and the +thought to be expressed. Now a myth is a sort of +discourse and so it will consist of these two. Let us +consider them separately. In every discourse the +thought is of two kinds, either simple or expressed +in figures of speech; and there are many examples +of both kinds. The one is simple and admits of no +variety, but that which is embellished with figures +has in itself many possibilities of variation with all +of which you are yourself familiar if you have +ever studied rhetoric; and most of these figures of +thought are suited to myth. However I need not +now discuss all or indeed many of them, but only +two, that in which the thought is dignified and that +in which it is paradoxical. The same rules apply +also to diction. For this is given a certain shape +and form by those who do not express themselves +carelessly or sweep in the refuse of language from +the highways like a winter torrent. And now to +consider these two types. When we invent myths +about sacred things our language must be wholly +dignified and the diction must be as far as possible +sober, beautiful, and entirely appropriate to the +gods; there must be nothing in it base or slanderous +or impious, for fear we should lead the common +people into this sort of sacrilegious rashness; or +rather for fear we should ourselves anticipate the +common people in displaying impiety towards the +gods. Therefore there must be no incongruous +element in diction thus employed, but all must be +dignified, beautiful, splendid, divine, pure, and as far +as possible in conformity with the essential nature of +the gods. But as regards the thought, the incongruous +may be admitted, so that under the guidance +of the gods men may be inspired to search out and +study the hidden meaning, though they must not +ask for any hint of the truth from others, but must +acquire their knowledge from what is said in the +myth itself.<note place='foot'>Cf. <hi rend='italic'>Oration</hi> 5. 170 <hi rend='smallcaps'>b</hi>, <hi rend='smallcaps'>c</hi>.</note> For instance I have heard many +people say that Dionysus was a mortal man because +he was born of Semele, and that he became a god +through his knowledge of theurgy and the Mysteries, +and like our lord Heracles for his royal virtue was +translated to Olympus by his father Zeus. <q>Nay, +my good sir,</q> said I, <q>do you not perceive that +the myth is obviously an allegory?</q> For in what +sense do we regard the <q>birth</q> of Heracles, yes, and +of Dionysus as well, since in their case birth has +superior and surpassing and distinctive elements, +even though it still falls within the limits of human +nature, and up to a certain point resembles our +own? Heracles for instance is said to have been +a child, even as we are; his divine body grew +gradually; we are informed that he was instructed +by teachers;<note place='foot'>Cf. Dio Chrysostom, <hi rend='italic'>Oration</hi> 1. 61, Arnim.</note> they say that he carried on wars and +defeated all his opponents, but for all that his body +had to endure weariness. And in fact all this did +in his case occur, but on a scale greater than human. +For instance, while still in swaddling clothes he +strangled the serpents and then opposed himself to +the very elements of nature, the extremes of heat +and cold and things the most difficult and hardest +to contend with, I mean lack of food and loneliness;<note place='foot'>Cf. 230 <hi rend='smallcaps'>b</hi>.</note> +and then there is his journey over the sea itself in +a golden cup,<note place='foot'>Apollodorus, <hi rend='italic'>Bibliotheca</hi> 2; Athenaeus 11. 470.</note> though, by the gods, I do not think it +was really a cup, but my belief is that he himself +walked on the sea as though it were dry land.<note place='foot'>This is perhaps a passing sneer at the Christians and +need not be taken too seriously.</note> For +what was impossible to Heracles? Which was there +of the so-called elements that did not obey his +divine and most pure body since they were subdued +to the creative and perfecting force of his stainless +and pure intelligence? For him did mighty Zeus, +with the aid of Athene goddess of Forethought, +beget to be the saviour of the world, and appointed +as his guardian this goddess whom he had brought +forth whole from the whole of himself; and later on +he called him to his side through the flame of +a thunderbolt, thus bidding his son to come to him +by the divine signal of the ethereal rays of light. +Now when we meditate on this, may Heracles be +gracious to you and to me!) +</p> + +<p> +Τὰ δὲ τῆς Διονύσου θρυλουμένης μὲν γενέσεως, +οὔσης δὲ οὐ γενέσεως, [B] ἀλλὰ δαιμονίας ἐκφάνσεως +κατὰ τί τοῖς ἀνθρωπικοῖς προσέοικεν; ἡ μήτηρ +<pb n='112'/><anchor id='Pg112'/><anchor id='Pg113'/> +αὐτὸν κύουσα, φασίν, ὑπὸ τῆς Ἥρας ζηλοτυπούσης +ἐξαπατηθεῖσα τὸν ἐραστὴν ἐξελιπάρησεν +ἥκειν, ὡς παρὰ τὴν γαμετὴν εἴωθε φοιτᾶν, πρὸς +ἑαυτήν· εἶτα οὐκ ἀνασχόμενον τὸ σωμάτιον τῶν +κτυπημάτων<note place='foot'>σωμάτιον ἓν τῶν κτυπημάτων Friederich; Hertlein approves +but would omit ἕν: δωμάτιον ἓν τῶν κτημάτων Hertlein, MSS., +τὸ δωμάτιον ἓν κτύπημα τῶν Reiske, ἐνσκήψαντος Arnoldt.</note> τοῦ Διὸς ὑπὸ τοῦ κεραυνοῦ κατεφλέγετο. +πάντων δ᾽ ὁμοῦ πυρουμένων, Ἑρμῇ +κελεύσας ὁ Ζεὺς ἁρπάσαι τὸν Διόνυσον καὶ τεμὼν +τὸν αὑτοῦ μηρὸν ἐρράπτει· εἶτα ἐκεῖθεν, ἡνίκα +ἐτελεσφορήθη τὸ βρέφος, [C] ὠδίνων ὁ Ζεὺς ἐπὶ τὰς +νύμφας ἔρχεται· τὸ Λῦθι ῥάμμα δὲ αὗται τῷ +μηρῷ προσεπᾴδουσαι τὸν διθύραμβον ἡμῖν εῖς +φῶς προήγαγον· εἶτα ἐμάνη, φασίν, ὁ θεὸς ὑπὸ +τῆς Ἥρας, ἔπαυσε δ᾽ αὐτῷ τὴν νόσον ἡ Μήτηρ +τῶν θεῶν, ὁ δὲ ἦν αὐτίκα θεός. εἵποντο γοῦν οὐ +Λίχας αὐτῷ καθάπερ Ἡρακλεῖ οὐδὲ Ἰόλεως οὐδὲ +Τελαμὼν οὐδ᾽ Ὕλας οὐδ᾽ Ἄβδηρος, ἀλλὰ Σάτυροι +καὶ Βακχαὶ [D] καὶ Πᾶνες καὶ δαιμόνων στρατιά. +ὁρᾷς ὅπως ἀνθρωπικὴ μὲν ἡ σπορὰ διὰ τῶν +κεραυνίων, ἡ δ᾽ ἀποκύησις ἀνθρωπικωτέρα, ἀμφοῖν +δὲ τοῖν εἰρημένοιν προσομοιότερα τοῖς ἀνθρωπίνοις +τὰ ἔργα; τί οὖν οὐ καταβάλλοντες τὸν λῆρον +ἐκεῖνο πρῶτον ὑπὲρ τούτων ἴσμεν, ὡς Σεμέλη +σοφὴ τὰ θεῖα; παῖς γὰρ ἦν Κάδμου τοῦ Φοίνικος, +τούτοις δὲ καὶ ὁ θεὸς σοφίαν μαρτυρεῖ +</p> + +<p> +(As for the commonly received legend about the +birth of Dionysus, which was in fact no birth but a +divine manifestation, in what respect was it like the +birth of men? While he was still in his mother's +womb she, as the story goes, was beguiled by jealous +Hera to entreat her lover to visit her as he was +wont to visit his spouse. And then her frail body +could not endure the thunders of Zeus and began to +be consumed by the lightning. But when everything +there was being devoured by flames, Zeus bade +Hermes snatch Dionysus forth, and he cut open his +own thigh and sewed the babe therein.<note place='foot'>Cf. Euripides, <hi rend='italic'>Bacchae</hi> 279 foll.</note> Then in +due course when the time was ripe for the child's +birth, Zeus in the pangs of travail came to the +nymphs, and they by their song over the thigh +<q>Undo the stitching</q><note place='foot'>Cf. Pindar <hi rend='italic'>fr.</hi> 85.</note> brought to light for us the +dithyramb. Whereupon the god was driven mad by +Hera, but the Mother of the Gods healed him of his +sickness and he straightway became a god. And he +had for followers not, like Heracles, Lichas for +instance or Iolaus or Telamon or Hylas or Abderos, +but Satyrs, Bacchanals, Pans and a whole host +of lesser divinities. Do you perceive how much of +human there is in this generation through the fire of +a thunderbolt, that his delivery is even more human, +and that his deeds, even more than these two that +we have mentioned, resemble those of human beings? +Now why do we not set aside all this nonsense and +recognise herein first the fact that Semele was wise +in sacred things? For she was the daughter of +Phoenician Cadmus, and the god himself bears +witness to the wisdom of the Phoenicians<note place='foot'>Cf. <hi rend='italic'>Oration</hi> 4. 134 <hi rend='smallcaps'>a</hi>.</note> when he +says) +</p> + +<quote rend='display'> + +<lg> +<l>Πολλὰς καὶ Φοίνικες ὁδοὺς μακάρων ἐδάησαν</l> +</lg> + +<p> +(<q>The Phoenicians too have learned many of the +roads travelled by the blessed gods.</q><note place='foot'>An oracular verse from an unknown source.</note>) +</p> + +</quote> + +<p> +λέγων. [221] αἰσθέσθαι οὖν μοι δοκεῖ τοῦ θεοῦ τούτου +πρώτη παρ᾽ Ἕλλησι καὶ τὴν ἐσομένην ἐπιφάνειαν +<pb n='114'/><anchor id='Pg114'/><anchor id='Pg115'/> +αὐτοῦ οὐκ εἰς μακρὰν προαγορεύσασα κινῆσαι +μὲν θᾶττον ἢ προσῆκον ἦν τινὰ τῶν περὶ αὐτὸν +ὀργίων, οὐκ ἀνασχομένη τὸν εἱμαρμένον περιμεῖναι +χρόνον, εἶτα ἀναλωθῆναι πρὸς τοῦ πυρὸς τοῦ +ῥυέντος ἐπ᾽ αὐτήν. ἐπεὶ δὲ ἐδέδοκτο τῷ Διὶ +κοινῇ πᾶσιν ἀνθρώποις ἐνδοῦναι ἀρχὴν καταστάσεως +ἑτέρας καὶ μεταβαλεῖν<note place='foot'>μεταβαλεῖν Hertlein suggests, μεταβάλλειν MSS.</note> αὐτοὺς ἐκ τοῦ +νομαδικοῦ βίου πρὸς [B] τὸν ἡμερώτερον, ἐξ Ἰνδῶν ὁ +Διόνυσος αὔτοπτος ἐφαίνετο δαίμων, ἐπιφοιτῶν +τὰς πόλεις, ἄγων μεθ᾽ ἑαυτοῦ στρατιὰν πολλὴν +δαιμονίων τινῶν<note place='foot'>τινῶν Hertlein suggests, τινὰ MSS.</note> καὶ διδοὺς ἀνθρώποις κοινῇ μὲν +ἅπασι σύμβολον τῆς ἐπιφανείας αὐτοῦ τὸ τῆς +ἡμερίδος φυτόν, ὑφ᾽ οὗ μοι δοκοῦσιν, ἐξημερωθέντων +αὐτοῖς τῶν περὶ τὸν βίον, Ἕλληνες τῆς +ἐπωνυμίας αὐτὸ ταύτης ἀξιῶσαι, μητέρα δ᾽ αὐτοῦ +προσειπεῖν τὴν Σεμέλην διὰ τὴν πρόρρησιν, ἄλλως +τε καὶ τοῦ θεοῦ τιμῶντος αὐτήν, [C] ἅτε πρώτην ἱερόφαντιν +τῆς ἔτι μελλούσης ἐπιφοιτήσεως. +</p> + +<p> +(I think then +that she was the first among the Greeks to perceive +that there was to be before long a visible manifestation +of this god, and that she foretold it, and +then that, sooner than was fitting, she gave the +signal for certain of the mystic rites connected with +his worship, because she had not the patience to +wait for the appointed time, and thus she was +consumed by the fire that fell upon her. But when +it was the will of Zeus to bestow on all mankind in +common a new order of things, and to make them +pass from the nomadic to a more civilised mode +of life, Dionysus came from India and revealed +himself as very god made visible, visiting the cities +of men and leading with him a great host of beings +in some sort divine; and everywhere he bestowed +on all men in common as the symbol of his manifestation +the plant of <q>the gentle vine</q>; and since +their lives were made more gentle by it the Greeks +as I think gave it that name;<note place='foot'>ἡμερίς = the vine; ἥμερος = gentle.</note> and they called +Semele the mother of Dionysus because of the prediction +that she had made, but also because the god +honoured her as having been the first prophetess of +his advent while it was yet to be.) +</p> + +<p> +Οὔσης δέ, ὡς ἄν τις ἀκριβῶς σκοπῶν ἐξετάσειε, +τῆς ἱστορίας τοιαύτης, οἱ τὸν Διόνυσον ὅστις ποτ᾽ +ἐστὶ θεῶν ζητοῦντες τἀληθὲς ἔχον ὡς ἔφην εἰς +μῦθον διεσκεύασαν, αἰνιττόμενοι τήν τε οὐσίαν +τοῦ θεοῦ καὶ τὴν ἐν τοῖς νοητοῖς παρὰ τῷ πατρὶ +κύησιν καὶ τὸν ἀγέννητον αὐτοῦ τόκον ἐν τῷ +κόσμῳ<note place='foot'>κόσμω ... κατ ... γματ ... ξιν V, lacuna MSS.</note> ..... ἐν τῷ παντί, καὶ τἆλλα ἐφεξῆς ὅσα +τοῦ ζητεῖν ἦν ἄξια,<note place='foot'>ἄξια, φράζειν δέ γ᾽ οὐ ῥᾴδια ἐμοί Hertlein suggests, lacuna +MSS.</note> φράζειν δέ γ᾽ οὐ ῥᾴδια ἐμοί, +<pb n='116'/><anchor id='Pg116'/><anchor id='Pg117'/> +τυχὸν μὲν [D] καὶ διὰ τὸ ἀγνοεῖν ἔτι περὶ αὐτῶν τὸ +ἀκριβές, τυχὸν δὲ καὶ οὐκ ἐθέλοντι τὸν κρύφιον +ἅμα καὶ φανερὸν θεὸν ὥσπερ ἐν θεάτρῳ προβάλλειν +ἀκοαῖς ἀνεξετάστοις καὶ διανοίαις ἐπὶ πάντα +μάλλον ἢ τὸ φιλοσοφεῖν τετραμμέναις. +</p> + +<p> +(Now since this is the historical truth of these +events if they are accurately considered and examined, +those who sought to discover what sort of god +Dionysus is worked into a myth the truth which +is as I said, and expressed in an allegory both the +essential nature of the god and his conception in his +father Zeus among the intelligible gods, and further +his birth independently of generation in this our +world.<note place='foot'>Here follows a lacuna of several words.</note> ... in the whole universe, and in their proper +order all those other facts which are well worth +studying but too difficult for me at any rate to +describe; partly perhaps because I am still ignorant +of the precise truth about them,<note place='foot'>Cf. Plato, <hi rend='italic'>Republic</hi> 382 <hi rend='smallcaps'>d</hi>.</note> but perhaps also +because I am unwilling to exhibit as in a theatre +this god who is at once hidden and manifest, and +that, too, to ears that have not sought after truth and +to minds disposed to anything rather than the study +of philosophy.) +</p> + +<p> +Ἀλλ᾽ ὑπὲρ μὲν τούτων ἴστω Διόνυσος αὐτός, +ᾧ καὶ προσεύχομαι τάς τε ἐμὰς καὶ τὰς ὑμετέρας +ἐκβακχεῦσαι φρένας ἐπὶ τὴν ἀληθῆ τῶν θεῶν +γνῶσιν, ὡς ἂν μὴ πολὺν ἀβάκχευτοι χρόνον τῷ +θεῷ μένοντες [222] ὁπόσα ὁ Πενθεὺς<note place='foot'>Πενθεὺς ἔπαθε MSS.; Hertlein would omit ἔπαθε.</note> πάθωμεν, ἴσως +μὲν καὶ ζῶντες, πάντως δὲ ἀπαλλαγέντες τοῦ +σώματος. ὅτῳ γὰρ ἂν<note place='foot'>ἂν Hertlein would add.</note> μὴ τὸ πεπληθυσμένον +τῆς ζωῆς ὑπὸ τῆς ἑνοειδοῦς καὶ ἐν τῷ μεριστῷ +παντελῶς ἀδιαιρέτου ὅλης τε ἐν πᾶσιν ἀμιγοῦς +προüπαρχούσης οὐσίας τοῦ Διονύσου τελεσιουργηθῇ<note place='foot'>τελεσιουργηθῇ Hertlein suggests, τελεσιουργηθείη MSS.</note> +διὰ τῆς περὶ τὸν θεὸν ἐνθέου βακχείας, +τούτῳ κίνδυνος ἐπὶ πολλὰ ῥυῆναι τὴν ζωήν, +ῥυεῖσαν δὲ διεσπάσθαι καὶ διασπασθεῖσαν οἴχεσθαι· +[B] τὸ δὲ ῥυεῖσαν καὶ διασπασθεῖσαν μὴ προσέχων +τις τοῖς ῥήμασιν ὑδάτιον μηδὲ λίνου +μήρινθον ἀκροάσθω, ξυνιέτω δὲ τὰ λεγόμενα +τρόπον ἄλλον, ὃν Πλάτων, ὃν Πλωτίνος, ὃν +Πορφύριος, ὃν ὁ δαιμόνιος Ἰάμβλιχος. ὃς δ᾽ +ἂν μὴ ταύτῃ ποιῇ, γελάσεται μέν, ἴστω μέντοι +<pb n='118'/><anchor id='Pg118'/><anchor id='Pg119'/> +Σαρδώνιον γελῶν ἔρημος ὢν ἀεὶ τῆς τῶν θεῶν +γνώσεως, ἧς ἀντάξιον οὐδὲ τὸ πᾶσαν ὁμοῦ μετὰ +τῆς τῶν Ῥωμαίων [C] ἐπιτροπεῦσαι τὴν βαρβάρων +ἔγωγε θείμην ἄν, οὐ μὰ τὸν ἐμὸν δεσπότην Ἥλιον. +ἀλλά με πάλιν οὐκ οἶδ᾽ ὅστις θεῶν ἐπὶ ταῦτ᾽ +ἐβάκχευσεν οὐ προελόμενον. +</p> + +<p> +(However let Dionysus himself decide about these +things, though I do indeed implore him to inspire +my mind and yours with his own sacred frenzy +for the true knowledge of the gods, so that we +may not by remaining too long uninspired by him +have to suffer the fate of Pentheus, perhaps even +while we are alive, but most certainly after death +has freed us from the body. For he in whom the +abundance of life has not been perfected by the +essential nature of Dionysus, uniform and wholly +indivisible as it is in the divisible world and pre-existing +whole and unmixed in all things, he I say +who has not been perfected by means of the +Bacchic and divine frenzy for the god, runs the risk +that his life may flow into too many channels, and as +it flows be torn to shreds, and hence come to +naught. But when I say <q>flow</q> or <q>torn to shreds</q> +no one must consider the bare meaning of the words +and suppose that I mean a mere trickle of water or +a thread of linen, but he must understand these +words in another sense, that used by Plato, Plotinus, +Porphyry and the inspired Iamblichus. One who +does not interpret them thus will laugh at them no +doubt, but let me assure him that it will be a +Sardonic laugh,<note place='foot'>A proverb for forced laughter, cf. <hi rend='italic'>Odyssey</hi> 22. 302; +Plato, <hi rend='italic'>Republic</hi> 337 <hi rend='smallcaps'>a</hi>.</note> since he will be forever deprived of +that knowledge of the gods which I hold to be more +precious than to rule over the whole world, Roman +and barbarian put together, yea, I swear it by my +lord Helios. But again some god or other and no +choice of my own has made me rave with this Bacchic +frenzy.) +</p> + +<p> +οὗ δὲ ἕνεκεν ἔφην αὐτά· κατὰ μὲν τὴν διάνοιαν +ἀπεμφαίνοντες ὅταν οἱ μῦθοι γίγνωνται περὶ τῶν +θείων, αὐτόθεν ἡμῖν ὥσπερ βοῶσι καὶ διαμαρτύρονται +μὴ πιστεύειν ἁπλῶς, ἀλλὰ τὸ λεληθὸς +σκοπεῖν καὶ διερευνᾶσθαι. τοσούτῳ δ᾽ ἐστὶ +κρεῖττον ἐν τούτοις τοῦ σεμνοῦ τὸ ἀπεμφαῖνον, +ὅσῳ διὰ μὲν ἐκείνου καλοὺς λίαν καὶ μεγάλους +καὶ ἀγαθούς, [D] ἀνθρώπους δὲ ὅμως τοὺς θεοὺς +κίνδυνος νομίσαι, διὰ δὲ τῶν ἀπεμφαινόντων +ὑπεριδόντας τῶν ἐν τῷ φανερῷ λεγομένων ἐπὶ τὴν +ἐξῃρημένην αὐτῶν οὐσίαν καὶ ὑπερέχουσαν πάντα +τὰ ὄντα καθαρὰν νόησιν ἐλπὶς ἀναδραμεῖν. +</p> + +<p> +(To go back then to what led me to say all this. +Whenever myths on sacred subjects are incongruous +in thought, by that very fact they cry aloud, as it +were, and summon us not to believe them literally +but to study and track down their hidden meaning. +And in such myths the incongruous element is even +more valuable than the serious and straightforward, +the more so that when the latter is used there is risk +of our regarding the gods as exceedingly great and +noble and good certainly, but still as human beings, +whereas when the meaning is expressed incongruous +there is some hope that men will neglect the more +obvious sense of the words, and that pure intelligence +may rise to the comprehension of the distinctive +nature of the gods that transcends all existing +things.) +</p> + +<p> +[223] Αἴτιαι μὲν οὖν αὗται τοῦ τὴν τελεστικὴν καὶ +μυσταγωγὸν φιλοσοφίαν τὰ μὲν ῥήματα παντὸς +μᾶλλον εὐαγῆ καὶ σεμνὰ προφέρεσθαι, κατὰ δὲ +τὴν διάνοιαν ἀλλοιοτέραν ποιεῖσθαι τὴν ἐξήγησιν +τῶν τοιούτων. ὁ δὲ τῆς τῶν ἠθῶν ἐπανορθώσεως +ἕνεκα τοὺς λόγους πλάττων καὶ μύθους παράγων +δράτω<note place='foot'>δράτω τοῦτο Hertlein suggests, πρῶτον τῷ MSS.</note> τοῦτο μὴ πρὸς ἄνδρας, ἀλλὰ πρὸς παῖδας +<pb n='120'/><anchor id='Pg120'/><anchor id='Pg121'/> +ἤτοι καθ᾽ ἡλικίαν ἢ τῷ φρονεῖν, πάντως δὲ τῶν +λόγων τούτων δεομένους. εἰ μὲν οὖν ἡμεῖς σοι +παῖδες ἐφάνημεν εἴτε [B] ἐγὼ εἴτε Ἀνατόλιος οὑτοσί, +συγκαταρίθμει δὲ τούτῳ καὶ τὸν Μεμμόριον καὶ +τὸν Σαλούστιον, πρὸς τούτοις δέ, εἰ βούλει, καὶ +τοὺς ἄλλους ἑξῆς, Ἀντικύρας σοι δεῖ· τί γὰρ ἂν +ἀκκίζοιτί τις; ἐπεὶ πρὸς τῶν θεῶν καὶ πρὸς αὐτοῦ +τοῦ μύθου, μᾶλλον δὲ τοῦ κοινῇ πάντων βασιλέως +Ἡλίου, τί σοι μέγα ἢ μικρὸν πεποίηται ἔργον; +τίνι παρέστης ἀγωνιζομένῳ μετὰ τοὺ δικαίου; τίνα +ἐθεράπευσας πενθοῦντα, [C] τῷ λόγῳ διδάξας, ὅτι +μὴ κακὸν ὁ θάνατος μήτε τῷ παθόντι μήτε τοῖς +οἰκείοις αὐτοῦ; τίς δ᾽ αἰτιάσεταί σε τῆς ἑαυτοῦ +μειρακίσκος σωφροσύνης, ὅτι πεποίηκας αὐτὸν +ἐξ ἀσώτου σώφρονα καὶ καλὸν οὐ τὸ σῶμα μόνον, +ἀλλὰ πολὺ μᾶλλον τὴν ψυχὴν φαίνεσθαι; τίνα +δὲ ἄσκησιν ἐποιήσω τοῦ βίου; τί δέ σοι ἄξιον +τῆς Διογένους βακτηρίας ἢ ναὶ μὰ Δία τῆς +παρρησίας πεποίηται; ἔργον οἴει μέγα βακτηρίαν +λαβεῖν ἢ τρίχας ἀνεῖναι, [D] καὶ περινοστεῖν τὰς +πόλεις καὶ τὰ στρατόπεδα, καὶ τοῖς μὲν βελτίστοις +λοιδορεῖσθαι, τοὺς δὲ χειρίστους θεραπεύειν; +εἰπὲ πρὸς τοῦ Διὸς καὶ πρὸς τουτωνὶ τῶν ἀκροωμένων, +οἷ δι᾽ ὑμᾶς τὴν φιλοσοφίαν ἐκτρέπονται, +ἀνθ᾽ ὅτου πρὸς μὲν τὸν μακαρίτην Κωνστάντιον +εἰς Ἰταλίαν ἦλθες, οὐκέτι μέντοι καὶ μέχρι τῶν +Γαλλιῶν; καίτοι πορευθεὶς πρὸς ἡμᾶς, εἰ μηδὲν +ἄλλο, ξυνεῖναι γοῦν σου τῆς φωνῆς μᾶλλον +<pb n='122'/><anchor id='Pg122'/><anchor id='Pg123'/> +δυναμένῳ πλησιάζειν ἔμελλες ἀνθρώπῳ. [224] τί δὲ +καὶ τὸ περιθοιτᾶν πανταχοῦ καὶ παρέχειν πράγματα +ταῖς ἡμιόνοις; ἀκούω δὲ ἔγωγε καὶ τοῖς +τὰς ἡμιόνους ἐλαύνουσιν, οἳ μᾶλλον ὑμᾶς ἢ τοὺς +στρατιώτας πεφρίκασι· χρῆσθαι γὰρ αὐτοῖς τοῖς +ξύλοις<note place='foot'>τοῖς ξύλοις Hertlein would add; Naber suggest βάκτροις.</note> ἀκούω τινὰς ὑμῶν χαλεπώτερον ἢ τοῖς +ξίφεσιν ἐκεῖνοι. γίγνεσθε οὖν αὐτοῖς εἰκότως +φοβερώτεροι. πάλαι μὲν οὖν ὑμῖν ἐθέρμην ἐγὼ +τοῦτο τὸ ὄνομα, [B] νυνὶ δὲ αὐτὸ ἔοικα καὶ γράψειν. +ἀποτακτιστάς τινας ὀνομάζουσιν οἱ δυσσεβεῖς +Γαλιλαῖοι· τούτων οἱ πλείους μικρὰ προέμενοι +πολλὰ πάνυ, μᾶλλον δὲ τὰ πάντα πανταχόθεν +ξυγκομίζουσι, καὶ προσκτῶνται<note place='foot'>προσκτῶνται Hertlein suggests, προσῆν οἶμαι MSS.</note> τὸ τιμᾶσθαι +καὶ δορυφορεῖσθαι καὶ θεραπεύεσθαι. τοιοῦτόν +τι καὶ τὸ ὑμέτερον ἔργον ἐστί, πλὴν ἴσως τοῦ +χρηματίζεσθαι. τοῦτο δὲ οὐ παρ᾽ ὑμᾶς γίγνεται, +παρ᾽ ἡμᾶς δέ· συνετώτεροι γάρ ἐσμεν τῶν ἀνοήτων +ἐκείνων· ἴσως δὲ καὶ διὰ τὸ μηδὲν ὑμῖν εἶναι πρόσχημα +τοῦ φορολογεῖν εὐπροσώπως, [C] ὁποῖον +ἐκείνοις, ἣν λέγουσιν οὐκ οἶδ᾽ ὅπως ἐλεημοσύνην, +τὰ δ᾽ ἄλλα γε πάντα ἐστὶν ὑμῖν τε κἀκείνοις +παραπλήσια. καταλελοίπατε τὴν πατρίδα ὥσπερ +ἐκεῖνοι, περιφοιτᾶτε πάντη καὶ τὸ στρατόπεδον +διωχλήσατε μᾶλλον ἐκείνων καὶ ἰταμώτερον· +οἱ μὲν γὰρ καλούμενοι, ὑμεῖς δὲ καὶ +ἀπελαυνόμενοι. καὶ τί χρηστὸν ἐκ τούτων ὑμῖν +ἐγένετο, [D] μᾶλλον δὲ καὶ ἡμῖν τοῖς ἄλλοις; ἀνῆλθεν +ὁ Ἀσκληπιάδης, εἶτα ὁ Σερηνιανός, εἶτα ὁ +Χύτρων, εἶτα οὐκ οἶδα παιδάριον ὅ, τι ξανθὸν καὶ +εὔμηκες, εἶτα σύ, καὶ μεθ᾽ ὑμῶν ἄλλοι δὶς τοσοῦτοι. +<pb n='124'/><anchor id='Pg124'/><anchor id='Pg125'/> +τί οὖν ἐκ τῆς ὑμετέρας ἀνόδου γέγονεν ἀγαθόν, +ὦ λῷστοι; τίς ᾔσθετο πόλις ἢ τίς ἰδιώτης τῆς +ὑμετέρας παρρησίας; οὐκ ἀφρόνως μὲν τὸ ἐξ +ἀρχῆς εἵλεσθε τὴν ἐπὶ τὸν οὐδὲ ἰδεῖν ὑμᾶς θέλοντα +βασιλέα πορείαν, ἀνελθόντες δὲ ἀφρονέστερον +αὐτῇ καὶ ἀμαθέστερον καὶ μανιωδέστερον ἐχρήσασθε, +κολακεύσαντες ἅμα καὶ ὑλακτήσαντες καὶ +βιβλία δόντες [225] καὶ ταῦτα προσαχθῆναι<note place='foot'>προσαχθῆναι Hertlein suggests, πραχθῆναι MSS.</note> προσλιπαρήσαντες; +οὐδένα ὑμῶν οἶμαι ἐγὼ τοσαυτάκις +εἰς φιλοόοφου φοιτῆσαι, ὁσάκις εἰς +ἀντιγραφέως, ὥστε ὑμῖν Ἀκαδήμεια καὶ Λύκειον +ἀντὶ τῆς Ποικίλης τε ἦν τῶν βασιλείων τὰ +πρόθυρα. +</p> + +<p> +(These then are the reasons why that branch of +philosophy which is connected with initiation and +the doctrines of the Mysteries ought by all means to +be expressed in devout and serious language, while +as regards the thought the narrative may be expounded +in a style that has stranger qualities. But +one who is inventing tales for the purpose of reforming +morals and inserts myths therein, does so not for +men but for those who are children whether in years +or intelligence, and who on all accounts stand in +need of such tales. If, however, you took us for +children, me, for instance, or Anatolius here, and you +may reckon with us Memmorius also and Sallust and +add if you please all the others in due order, then +you need a voyage to Anticyra.<note place='foot'>Hellebore, supposed to be a cure for madness, grew at +Anticyra; hence the proverb: cf. Horace, <hi rend='italic'>Satires</hi> 2. 3. 166.</note> For why should +one pretend to be polite? Tell me, I ask, in the +name of the gods, and of myth itself, or rather in the +name of Helios the King of all the universe, what +have you ever accomplished, great or small? When +did you ever champion one who was resisting +oppression and had right on his side? When did +you ever comfort the mourner and teach him by +your arguments that death is not an evil either for +him who has suffered it or for his friends? What youth +will ever give you the credit for his temperance, and +say that you have made him show himself sober instead +of dissolute, and beautiful not merely in body +but far more in soul? What strenuous discipline +have you ever embraced? What have you ever +done to make you worthy of the staff of Diogenes or +still more, by Zeus, of his freedom of speech? Do +you really think it so great an achievement to carry +a staff and let your hair grow, and haunt cities and +camps uttering calumnies against the noblest men, +and flattering the vilest? Tell me in the name of +Zeus and of this audience now present, who are disgusted +with philosophy because of men of your sort, +why was it that you visited the late Emperor Constantius +in Italy but could not travel as far as Gaul? +And yet if you had come to me you would at any +rate have associated with one who was better able to +comprehend your language. What do you gain by +travelling about in all directions and wearing out the +very mules you ride? Yes, and I hear that you +wear out the mule drivers as well, and that they +dread the sight of you Cynics even more than of +soldiers. For I am told that some of you belabour +them more cruelly with your staffs than do the +soldiers with their swords, so that they are naturally +more afraid of you. Long ago I gave you a nickname +and now I think I will write it down. It is +<q>monks,</q><note place='foot'>Or <q>solitaries</q>; the word also means <q>heretic</q>; but +Julian evidently alludes to Christian monks who lived on +charity.</note> a name applied to certain persons by the +impious Galilaeans. They are for the most part men +who by making small sacrifices gain much or rather +everything from all sources, and in addition secure +honour, crowds of attendants and flattery. Something +like that is your method, except perhaps for +uttering divine revelations: but this is not your +custom, though it is ours; for we are wiser than those +insensate men. And perhaps too there is this difference +that you have no excuse for levying tribute on +specious pretexts as they do; which they call <q>alms,</q> +whatever that may mean. But in all other respects +your habits and theirs are very much alike. Like +them you have abandoned your country, you wander +about all over the world, and you gave more trouble +than they did at my headquarters, and were more insolent. +For they were at any rate invited to come, but +you we tried to drive away. And what good have you, +or rather, what have the rest of us derived from all +this? First arrived Asclepiades, then Serenianus, +then Chytron, then a tall boy with yellow hair—I +don't know his name—then you, and with you all +twice as many more. And now, my good sirs, what +good has come from your journey? What city or +individual has had any experience of your alleged +freedom of speech? Was it not foolish of you to +choose in the first place to make this journey to an +Emperor who did not even wish to set eyes on you? +And when you had arrived, did you not behave even +more foolishly and ignorantly and insanely in flattering +and barking at me in the same breath, and +offering me your books, and moreover imploring that +they should be taken to me? I do not believe that +any one of you ever visited a philosopher's school as +diligently as you did my secretary: in fact the +entrance to the Palace stood for you in place of the +Academy and the Lyceum and the Portico.) +</p> + +<p> +Οὐκ ἀπάξετε ταῦτα; οὐ καταβαλεῖτε νῦν +γοῦν, εἰ καὶ μὴ πρότερον, ὅτε ὑμῖν οὐδέν ἐστι +πλέον ἀπὸ τῆς κόμης καὶ τῆς βακτηρίας; πῶς δὲ +καὶ γέγονεν ὑφ᾽ ὑμῶν εὐκαταφρόνητος ἡ φιλοσοφία; +τῶν ῥητορικῶν [B] οἱ δυσμαθέστατοι καὶ οὐδ᾽ +ὑπ᾽ αὐτοῦ τοῦ βασιλέως Ἑρμοῦ τὴν γλῶτταν +ἐκκαθαρθῆναι δυνάμενοι, φρενωθῆναι δὲ οὐδὲ +πρὸς αὐτῆς τῆς Ἀθηνᾶς σὺν τῷ Ἑρμῇ, τοῦτο ἐκ +τῆς ἀγοραίου καὶ περιτρεχούσης ἁρπάσαντες +ἐντρεχείας· οὐδὲ γὰρ ἐν παροιμίᾳ περιφερόμενον +αὐτὸ γιγνώσκουσι τὸ ὅτι βότρυς πρὸς βότρυν +πεπαίνεται· ὁρμῶσιν ἐπὶ τὸν Κυνισμόν· βακτηρία, +τρίβων, [C] κόμη, τὸ ἐντεῦθεν ἀμαθία, θράσος, +ἰταμότης καὶ πάντα ἁπλῶς τὰ τοιαῦτα. τὴν +σύντομον, φασίν, ὁδὸν καὶ σύντονον ἐπὶ τὴν +<pb n='126'/><anchor id='Pg126'/><anchor id='Pg127'/> +ἀρετὴν ἰέναι<note place='foot'>ἰέναι Cobet, πορευόμεθα Hertlein suggests, lacuna V.</note> ὄφελον καὶ ὑμεῖς τὴν μακρὰν ἐπορεύεσθε· +ῥᾷον ἂν δι᾽ ἐκείνης ἢ διὰ ταύτης ἤλθετε. +οὐκ ἴστε, ὅτι μεγάλας ἔχουσιν αἱ σύντομοι τὰς +χαλεπότητας; καὶ ὥσπερ ἐν ταῖς λεωφόροις ὁ μὲν +τὴν σύντομον ἐλθεῖν δυνηθεὶς ῥᾷον ἐκπερίεισι τὴν +κύκλῳ, οὐκέτι μέντοι τὸ ἀνάπαλιν ὁ κύκλῳ πορευθεὶς +ἔλθοι ἂν πάντως [D] καὶ τὴν ἐπίτομον, οὕτω δὴ<note place='foot'>δὴ Cobet, δὲ Hertlein, MSS.</note> +καὶ ἐν τῇ φιλοσοφίᾳ τέλος τέ ἑστι καὶ ἀρχὴ μία +γνῶναί τε ἑαυτὸν καὶ ἀφομοιωθῆναι τοῖς θεοῖς· +ἀρχὴ μὲν οὖν ἑαυτὸν γνῶναι, τέλος δὲ ἡ πρὸς τοὺς +κρείττονας ὁμοιότης. +</p> + +<p> +(Have done with all this nonsense! At any rate +lay it aside now if not before, when you can get no +advantage from your long hair and your staff. Shall +I tell you how you have caused philosophy to be +lightly esteemed? It is because the most ignorant +of the rhetoricians, those whose tongues not King +Hermes himself could purify, and who could not +be made wise by Athene herself with the aid of +Hermes, having picked up their knowledge from +their industry in frequenting public places,—for +they do not know the truth of the current proverb, +<q>Grape ripens near grape</q><note place='foot'>A proverb to express emulation; cf. Juvenal 2. 81.</note>—then all rush into +Cynicism. They adopt the staff, the cloak, the long +hair, the ignorance that goes with these, the +impudence, the insolence, and in a word everything +of the sort. They say that they are travelling the +short and ready road to virtue.<note place='foot'>Plutarch, <hi rend='italic'>Erotici</hi> p. 759, says this of the Cynics; cf. +Diogenes Laertius 7. 121.</note> I would that you +were going by the longer! For you would more +easily arrive by that road than by this of yours. +Are you not aware that short cuts usually involve +one in great difficulties? For just as is the case +with the public roads, a traveller who is able to take +a short cut will more easily than other men go all +the way round, whereas it does not at all follow that +he who went round could always go the short cut, +so too in philosophy the end and the beginning are +one, namely, to know oneself and to become like +the gods. That is to say, the first principle is self-knowledge, +and the end of conduct is the resemblance +to the higher powers.) +</p> + +<p> +Ὅστις οὖν Κυνικὸς εἶναι ἐθέλει, πάντων ὑπεριδὼν +τῶν νομισμάτων καὶ τῶν ἀνθρωπίνων +δοξῶν, εἰς ἑαυτὸν καὶ τὸν θεὸν ἐπέστραπται +πρότερον. ἐκείνῳ τὸ χρυσίον οὐκ ἔστι χρυσίον, +οὐχ ἡ ψάμμος ψάμμος, εἰ πρὸς ἀμοιβήν τις +αὐτὰ ἀξετάζοι καὶ τῆς ἀξίας αὐτῶν ἐπιτρέψειεν +αὐτῷ τιμητῇ γενέσθαι· [226] γῆν γὰρ αὐτὰ οἶδεν +ἀμφότερα. τὸ σπανιώτερον δὲ καὶ τὸ ῥᾷον ἀνθρώπων +εἶναι κενοδοξίας ταῦτα καὶ ἀμαθίας νενόμικεν +ἔργα· τὸ αἰσχρὸν ἢ καλὸν οὐκ ἐν τοῖς +ἐπαινουμένοις ἢ ψεγομένοις τίθεται, ἀλλ᾽ ἐν τῇ +φύσει· φεύγει τὰς περιττ`ας τροφάς· ἀποστρέφεται +δὲ τὰ ἀφροδίσια. βιαζομένου δὲ τοῦ +σώματος, οὐ δόξῃ προστέτηκεν οὐδὲ περιμένει τὸν +μάγειρον καὶ τὰ ὑποτρίμματα καὶ τὴν κνίσσαν, +οὐδὲ τὴν Φρύνην οὐδὲ τὴν Λαΐδα οὐδὲ τὴν τοῦ +δεῖνος<note place='foot'>τοῦ δεῖνος Cobet, τοῦ δὲ Hertlein, MSS.</note> περιβλέπεται γαμετὴν οὐδὲ [B] τὸ θυγάτριον +οὐδὲ τὴν θεράπαιναν· ἀλλ᾽ ὡς ἔνι μάλιστα ἐκ τῶν +<pb n='128'/><anchor id='Pg128'/><anchor id='Pg129'/> +προστυχόντων ἀποπλήσας τὴν θεραπείαν τοῦ +σώματος καὶ τὸ ἐνοχλοῦν ἐξ αὐτοῦ παρωσάμενος, +ἄνωθεν ἐκ τῆς Ὀλύμπου κορυφῆς ἐπιβλέπει τοὺς +ἄλλους +</p> + +<p> +(Therefore he who desires to be a Cynic despises +all the usages and opinions of men, and turns +his mind first of all to himself and the god. For +him gold is not gold or sand sand, if one enquire +into their value with a view to exchanging them, +and leave it to him to rate them at their proper +worth: for he knows that both of them are but +earth. And the fact that one is scarcer and the +other easier to obtain he thinks is merely the result +of the vanity and ignorance of mankind. He will +judge of the baseness or nobility of an action, not by +the applause or blame of men but by its intrinsic +nature. He avoids any excess in food, and renounces +the pleasures of love. When he is forced to obey the +needs of the body he is not the slave of opinion, nor +does he wait for a cook and sauces and a savoury smell, +nor does he ever look about for Phryne or Lais or +So-and-so's wife or young daughter or serving-maid. +But as far as possible he satisfies his body's needs +with whatever comes to hand, and by thrusting aside +all hindrances derived from the body he contemplates +from above, from the peaks of Olympus, other +men who are) +</p> + +<quote rend='display'> + +<lg> +<l>Ἄτης ἐν λειμῶνι κατὰ σκότον ἠλάσκοντας,</l> +</lg> + +<p> +(<q>Wandering in darkness in the +meadow of Ate,</q><note place='foot'>Empedocles, <hi rend='italic'>fr.</hi> 21, Diels.</note>) +</p> + +</quote> + +<p> +ὑπὲρ ὀλίγων παντάπασιν ἀπολαύσεων ὑπομένοντας +ὅσα οὐδὲ παρὰ τὸν Κωκυτὸν καὶ τὸν Ἀχέροντα +θρυλοῦσιν οἱ κομψότεροι τῶν ποιητῶν. ἡ σύντομος +ὁδός ἐστιν αὕτη. [C] δεῖ γὰρ αὐτὸν ἀθρόως +ἐκστῆναι ἑαυτοῦ καὶ γνῶναι, ὅτι θεῖός ἐστι, καὶ +τὸν νοῦν μὲν τὸν ἑαυτοῦ ἀτρύτως καὶ ἀμετακινήτως +συνέχειν ἐν τοῖς θείοις καὶ ἀχράντοις καὶ +καθαροῖς νοήμασιν, ὀλιγωρεῖν δὲ πάντη τοῦ +σώματος καὶ νομίζειν αὐτὸ κατὰ τὸν Ἡράκλειτον +κοπρίων ἐκβλητότερον, ἐκ τοῦ ῥᾴστου δὲ αὑτῷ +τὰς θεραπείας ἀποπληροῦν, ἕως ἂν ὁ θεὸς ὥσπερ +ὀργάνῳ τῷ σώματι χρῆσθαι ἐπιτάττῃ. +</p> + +<p> +(and for the sake of a few wholly +trifling pleasures are undergoing torments greater +than any by the Cocytus or Acheron such as the +most ingenious of the poets are always telling us +about. Now the true short cut to philosophy is this. +A man must completely come out of himself and +recognise that he is divine, and not only keep his +mind untiringly and steadfastly fixed on divine and +stainless and pure thoughts, but he must also utterly +despise his body, and think it, in the words of +Heracleitus, <q>more worthless than dirt.</q><note place='foot'>Heracleitus, <hi rend='italic'>fr.</hi> 96, Diels.</note> And by +the easiest means he must satisfy his body's needs so +long as the god commands him to use it as an +instrument.) +</p> + +<p> +Ταῦτα μὲν οὖν ὡς φασὶ ταύτῃ.<note place='foot'>ὡς φασὶ ταύτῃ Cobet, cf. Oration 4. 148 <hi rend='smallcaps'>b</hi>, lacuna Hertlein, +MSS.</note> ἐπανάξω δὲ +ὅθεν ἐξέβην. ἐπειδὴ γὰρ τοὺς μύθους προσήκει +πρὸς παῖδας ἤτοι τῷ φρονεῖν, [D] κἂν ἄνδρες ὦσιν, ἢ +καὶ τοῖς καθ᾽ ἡλικίαν παιδαρίοις ἀπαγγέλλειν, +ἐξεταστέον ὅπως μήτε εἰς θεοὺς μήτε εἰς ἀνθρώπους +πλημμελὲς ᾿ἤ, καθάπερ ἔναγχος, δυσσεβές τι +ῥηθείη· καὶ προσέτι τοῦτο ἐν ἅπασιν ἀκριβῶς +βασανιστέον, εἰ πιθανός, εἰ τοῖς πράγμασι προσφυής, +εἰ μῦθός ἐστιν ἀληθῶς ὁ πλαττόμενος. ἐπεὶ +τό γε νῦν ὑπὸ σοῦ πεποιημένον οὐ μῦθός ἐστι σός·<note place='foot'>σός· Hertlein suggests; σός, ὡς ἔφης MSS.</note> +καίτοι τοῦτό γε ἐνεανιεύσω· ἀλλ᾽ ὁ μὲν μῦθος +<pb n='130'/><anchor id='Pg130'/><anchor id='Pg131'/> +ἐστι παλαιός, [227] ἐφήρμοσας δὲ αὐτὸν σὺ πράγμασιν +ἑτέροις, ὅπερ οἶμαι ποιεῖν εἰώθασιν οἱ τῇ τροπικῇ +χρώμενοι τὼν νοημάτων κατασκευῇ· πολὺς δὲ ἐν +τούτοις ὁ Πάριός ἐστι ποιητής. ἔοικας οὖν οὐδὲ +πεποιηκὼς μῦθον, ὦ ξυνετώτατε, μάτην νεανιεύεσθαι· +καίτοι τοῦτο τίτθης ἔργον ἐστὶν εὐτραπέλου. +Πλουτάρχου δὲ εἰ τὰ μυθικὰ διηγήματα +τῶν σῶν εἴσω χειρῶν ἀφῖκτο, οὔποτ᾽ ἂν ἐλελήθει +σε, τίνι διαφέρει πλάσαι τε ἐξ ἀρχῆς μῦθον καὶ +τὸν κείμενον ἐφαρμόσαι πράγμασιν οἰκείοις. [B] ἀλλ᾽ +ἵνα μή σε τὴν σύντομον ὁδεύοντα βίβλοις ἐυβαλὼν +μακραῖς καὶ δυσελίκτοις ἐπίσχω μικρὰ καὶ +πεδήσω· σὺ δὲ οὐδὲ τὸν Δημοσθένους ἀκήκοας +μῦθον, ὃν ἐποίησεν ὁ Παιανιεὺς πρὸς τοὺς Ἀθηναίους, +ἡνίκα ὁ Μακεδὼν ἐξῄτει τοὺς Ἁθηναίους +ῥήτορας. ἐχρῆν οὖν τι τοιοῦτο πλάσαι· ἢ πρὸς +τῶν θεῶν ἔργον ἦν εἰπεῖν μυθάριόν τι τοιοῦτον; +ἀναγκάσεις δέ με καὶ μυθοποιὸν γενέσθαι. +</p> + +<p> +(So much for that, as the saying is.<note place='foot'>Cf. <hi rend='italic'>Oration</hi> 4. 148 <hi rend='smallcaps'>b</hi>.</note> Now to go +back to the point at which I digressed.<note place='foot'>223 <hi rend='smallcaps'>a</hi>.</note> Since, as I +was saying, myths ought to be addressed either to +those who though grown men are children in intelligence, +or to those who in actual years are mere +children, we must take pains to utter in them +no word that is offensive to gods or men or +anything impious, as was done recently. And moreover +we must in all cases apply careful tests to see +whether the myth is plausible, closely related to the +matter discussed and whether what is invented +is really a myth. Now what you composed lately +is not your own myth though you boasted that it +was. Nay, your myth was an old one and you did +but adapt it to fresh circumstances, as I believe +people are in the habit of doing who use tropes +and figures of thought. The poet of Paros<note place='foot'>Archilochus.</note> for +instance is much given to this style. It seems then +that you did not even invent your myth, my very +clever friend, and that yours was an idle boast. +Though in fact the thing is done by any nurse with +an inventive turn. And if the mythical tales of +Plutarch had ever fallen into your hands you would +have failed to observe what a difference there is +between inventing a myth from the beginning and +adapting to one's own purpose a myth that already +exists. But I must not detain you even for a +moment or hinder you on your way along that short +cut to wisdom by making you embark on books that +are long and hard to read. You have not even +heard of the myth by Demosthenes which he of +the Paeanian deme addressed to the Athenians +when the Macedonian demanded that the Athenian +orators be given up. You ought to have invented +something of that sort. In Heaven's name was it +too hard for you to relate some little myth of the +kind? You will force me too to become a +myth-maker.) +</p> + +<p> +[C] Πλουσίῳ ἀνδρὶ πρόβατα ἦν πολλὰ καὶ ἀγέλαι +βοῶν καὶ αἰπόλια πλατέ αἰγῶν, ἵπποι δὲ αὐτῷ +πολλάκις μυρίαι ἕλος κάτα βουκολέοντο, καὶ +ποιμένες δοῦλοί τε καὶ ἐλεύθεροι μισθωτοί, καὶ +βουκόλοι βοῶν καὶ αἰγῶν αἰπόλοι καὶ ἱπποφορβοὶ +τῶν ἵππων, καὶ πλεῖστα κτήματα. τούτων δὲ +αὐτῷ πολλὰ μὲν ὁ πατὴρ ἀπελελοίπει, πολλαπλάσια +δὲ αὐτὸς ἐπεκτήσατο,<note place='foot'>ἐπεκτήσατο Naber, ἐκτήσατο Hertlein, MSS.</note> πλουτεῖν θέλων +<pb n='132'/><anchor id='Pg132'/><anchor id='Pg133'/> +ἐν δίκῃ τε καὶ παρὰ δίκην· ἔμελε γὰρ αὐτῷ τῶν<note place='foot'>αὐτῷ τῶν Klimek, αὐτῷ καὶ τῶν Hertlein, MSS.</note> +θεῶν ὀλίγον. [D] ἐγένοντο δὲ αὐτῷ γυναῖκες πολλαὶ +καὶ υἱεῖς ἐξ αὐτῶν καὶ θυγατέρες, οἷς ἐκεῖνος +διανείμας τὴν οὐσίαν ἔπειτα ἐτελεύτησεν, οὐδὲν +αὐτοὺς οἰκονομίας πέρι διδάξας, οὐδ᾽ ὅπως ἄν τις +δύναιτο τὰ τοιαῦτα κτᾶσθαι μὴ παρόντα ἢ παρόντα +διαφυλάττειν. ᾤετο γὰρ ὑπὸ ἀμαθίας +ἀρκεῖν τὸ πλῆθος, ἐπεὶ καὶ αὐτὸς ἦν οὐ μάλα +ἐπιστήμων τῆς τοιαύτης τέχνης, ἅτε μὴ λόγῳ +προσειληφὼς αὐτήν, ἀλλὰ συνηθείᾳ τινὶ καὶ +πείρᾳ μᾶλλον, [228] ὥσπερ οἱ φαῦλοι τῶν ἰατρῶν ἐκ +τῆς ἐμπειρίας μόνον ἰώμενοι τοὺς ἀνθρώπους, ὅθεν +καὶ διαφεύγει τὰ πολλὰ τῶν νοσημάτων αὐτούς. +ἀρκεῖν οὖν νομίσας τὸ πλῆθος τῶν υἱέων πρὸς τὸ +φυλάξαι τὴν οὐσίαν οὐδὲν ἐφρόντισεν ὅπως +ἔσονται σπουδαῖοι. τὸ δὲ ἄρα αὐτοῖς ἦρξε πρῶτον +μὲν τῶν εἰς ἀλλήλους ἀδικημάτων. ἐπιθυμῶν +γὰρ ἕκαστος ὥσπερ ὁ πατὴρ πολλὰ ἔχειν καὶ +μόνος πάντα ἐπὶ τὸν πέλας ἐτράπετο. [B] τέως μὲν +οὖν τοῦτο ἐπράττετο. προσαπέλαυον δὲ καὶ οἱ +ξυγγενεῖς, οὐδ᾽ αὐτοὶ παιδευθέντες καλῶς, τῆς +τῶν παίδων ἀνοίας τε καὶ ἀμαθίας. εἶτα ἐπίμπλατο +φόνων πάντα, καὶ ἡ τραγικὴ κατάρα ὑπὸ +τοῦ δαίμονος εἰς ἔργον ἤγετο· τὰ πατρῷα γὰρ +θηκτῷ σιδήρῳ διελάγχανον, καὶ ἦν πάντα ἀκοσμίας +πλήρη· πατρῷα μὲν ἱερὰ κατεσκάπτετο παρὰ τῶν +παίδων ὀλιγωρηθέντα πρότερον ὑπὸ τοῦ πατρὸς +καὶ ἀποσυληθέντα τῶν ἀναθημάτων, [C] ἃ ἐτέθειτο +<pb n='134'/><anchor id='Pg134'/><anchor id='Pg135'/> +παρὰ πολλῶν μὲν καὶ ἄλλων, οὐχ ἥκιστα δὲ τῶν +προπατόρων αὐτοῦ. καθαιρουμένων δὲ τῶν ἱερῶν +ἀνῳκοδομεῖτο παλαιὰ καὶ νέα μνήματα, προαγορεύοντος +αὐτοῖς τοῦ αὐτομάτου καὶ τῆς τύχης, ὅτι +ἄρα πολλῶν αὐτοῖς δεήσει μνημάτων οὐκ εἰς +μακράν, ἐπειδήπερ αὐτοῖς ὀλίγον ἔμελε τῶν θεῶν. +</p> + +<p> +(A certain rich man<note place='foot'>Constantine.</note> had numerous flocks of sheep +and herds of cattle and <q>ranging flocks of goats</q><note place='foot'><hi rend='italic'>Iliad</hi> 2. 474.</note> +and many times ten thousand mares <q>grazed his +marsh-meadows.</q><note place='foot'><hi rend='italic'>Iliad</hi> 20. 221.</note> Many shepherds too he had, +both slaves and hired freedmen, neatherds and goatherds +and grooms for his horses, and many estates +withal. Now much of all this his father had +bequeathed to him, but he had himself acquired +many times more, being eager to enrich himself +whether justly or unjustly; for little did he care for +gods. Several wives he had, and sons and +daughters by them, among whom he divided his +wealth before he died. But he did not teach them +how to manage it, or how to acquire more if it +should fail, or how to preserve what they had. For +in his ignorance he thought that their mere numbers +would suffice, nor had he himself any real knowledge +of that sort of art, since he had not acquired his +wealth on any rational principle but rather by use +and wont, like quack doctors who try to cure their +patients by relying on their experience only, so that +many diseases escape them altogether.<note place='foot'>Cf. Plato, <hi rend='italic'>Charmides</hi> 156 <hi rend='smallcaps'>e</hi>.</note> Accordingly +since he thought that a number of sons would suffice +to preserve his wealth, he took no thought how to +make them virtuous. But this very thing proved to +be the beginning of their iniquitous behaviour to one +another. For every one of them desired to be as +wealthy as his father and to possess the whole +for himself alone, and so attacked the brother that +was his neighbour. Now for a time they continued +to behave thus. And their relatives also shared in +the folly and ignorance of those sons, since they +themselves had had no better education. Then +ensued a general slaughter, and heaven brought the +tragic curse<note place='foot'>The curse of Oedipus on his sons; cf. Euripides, +<hi rend='italic'>Phoenissae</hi> 67; Plato, <hi rend='italic'>Alcibiades</hi> 2. 138 <hi rend='smallcaps'>c</hi>; Aeschylus, <hi rend='italic'>Seven +Against Thebes</hi> 817, 942.</note> to fulfilment. For <q>by the edge of the +sword they divided their patrimony</q> and everything +was thrown into confusion. The sons demolished the +ancestral temples which their father before them had +despised and had stripped of the votive offerings +that had been dedicated by many worshippers, but +not least by his own ancestors. And besides demolishing +the temples they erected sepulchres<note place='foot'>The Christian churches were so called because they were +built over the tombs of the martyrs.</note> both +on new sites and on the old sites of the temples, as +though impelled by fate or by an unconscious +presentiment that they would ere long need many +such sepulchres, seeing that they so neglected the +gods.) +</p> + +<p> +Πάντων οὖν ὁμοῦ φυρομένων καὶ ξυντελουμένων +γάμων τε οὐ γάμων καὶ βεβηλουμένων ὁμοῦ τοῖς +θείοις τῶν ἀνθρωπίνων, [D] τὸν Δία ἔλεος ὑπῆλθεν· +εἶτα ἀπιδὼν πρὸς τὸν Ἥλιον· ὦ παῖ, εἶπεν, +οὐρανοῦ καὶ γῆς ἀρχαιότερον ἐν θεοῖς βλάστημα, +μνησικακεῖν ἔτι διανοῇ τῆς ὑπεροψίας ἀνδρὶ +αὐθάδει καὶ τολμηρῷ, ὅς σε ἀπολιπὼν αὑτῷ τε καὶ +γένει αἴτιος<note place='foot'>γένει αἴτιος Cobet, γένει καὶ παισὶν αἴτιος Hertlein, MSS.</note> ἐγένετο τῶν τηλικούτων παθημάτων; +ἢ νομίζεις, [229] ὅτι μὴ χαλεπαίνεις αὐτῷ μηδ᾽ ἀγανακτεῖς +μηδ᾽ ἐπὶ τὸ γένος αὐτοῦ τοὺς οἰστοὺς θήγεις, +ἔλαττον εἶναι ταύτης αἴτιος αὐτῷ τῆς ξυμφορᾶς, +ἔρημον αὐτοῦ τὴν οἰκίαν ἀφείς; ἀλλ᾽, ἔφη, καλῶμεν +τὰς Μοίρας, εἴ πῃ βοηθητέος ὁ ἀνήρ ἐστιν. αἱ +δὲ ὑπήκουσαν αὐτίκα τῷ Διί. καὶ ὁ μὲν Ἥλιος, +ὥσπερ ἐννοῶν τι καὶ λογιζόμενος αὐτὸς ἐν ἑαυτῷ, +προσεῖχεν εἰς τὸν Δία πήξας τὰ ὄμματα. τῶν +Μοιρῶν δὲ ἡ πρεσβυτάτη· Κωλύετον, ἔφη, ὦ +πάτερ, ἡ Ὁσιότης ξὺν τῇ Δίκῃ. σὸν οὖν ἔργον +ἐστίν, [B] ἐπείπερ ἡμᾶς ἐκέλευσας ὑπεικαθεῖν αὐταῖς, +πεῖσαι καὶ ἐκείνας. ἀλλ᾽ ἐμαὶ γάρ εἰσιν, ἔφη, +θυγατέρες, καὶ ἄξιον δὴ ἐρέσθαι αὐτάς· τί τοίνυν, +<pb n='136'/><anchor id='Pg136'/><anchor id='Pg137'/> +ὦ ποτνία, φατόν; ἀλλὰ τούτου μέν, εἰπέτην, ὦ +πάτερ, αὐτὸς εἶ κύριος. σκόπει δὲ ὅπως ἐν ἀνθρώποις +ὁ πονηρὸς οὑτοσὶ τῆς ἀνοσιουργίας ζῆλος μὴ +παντάπασιν ἐπικρατήσει.<note place='foot'>ἐπικρατήσει Hertlein suggests, ἐπικρατήσῃ MSS.</note> πρὸς ἀμφότερα, εἶπεν, +ἐγὼ σκέψομαι. καὶ αἱ Μοῖραι πλησίον παροῦσαι +πάντα ἐπέκλωθον, [C] ὡς ὁ πατὴρ ἐβούλετο. +</p> + +<p> +(Now when all was in confusion, and many marriages +that were no marriages<note place='foot'><hi rend='italic'>i.e.</hi> between cousins.</note> were being concluded, +and the laws of god and man alike had +been profaned, Zeus was moved with compassion +and addressing himself to Helios he said: <q>O my +son, divine offspring more ancient than heaven and +earth, art thou still minded to resent the insolence of +that arrogant and audacious mortal, who by forsaking +thee brought so many calamities on himself and +his race? Thinkest thou that, though thou dost not +show thine anger and resentment against him nor +whet thine arrows against his children, thou art +any less the author of his destruction in that thou +dost abandon his house to desolation? Nay,</q> said +Zeus, <q>let us summon the Fates and enquire whether +any assistance may be given the man.</q> Forthwith +the Fates obeyed the call of Zeus. But Helios who +was as though absorbed in thought and inward +debate yet gave constant heed and fixed his eyes on +Zeus. Then spoke the eldest of the Fates: <q>O our +father, Piety and Justice both restrain us. Therefore +it is thine to prevail on them also, since thou hast +ordered us to be subservient to them.</q> And Zeus +made answer, <q>Truly they are my daughters, and it +is meet that I question them. What then have ye to +say, ye venerable goddesses?</q> <q>Nay, father,</q> they +replied, <q>that is as thou thyself dost ordain. But be +careful lest this wicked zeal for impious deeds +prevail universally among men.</q> <q>I will myself look +to both these matters,</q> Zeus replied. Then the +Fates approached and spun all as their father +willed.) +</p> + +<p> +Λέγειν δὲ ὁ Ζεὺς ἄρχεται πρὸς τὸν Ἥλιον· τουτὶ +τὸ παιδίον, ἔφη· ξυγγενὲς δὲ ἦν αὐτῶν ἄρα παρερριμμένον +που καὶ ἀμελούμενον, ἀδελφιδοῦς ἐκείνου +τοῦ πλουσίου καὶ ἀνεψιὸς τῶν κληρονόμων· τοῦτο, +ἔφη, σόν ἐστιν ἔκγονον. ὄμοσον οὖν τὸ ἐμόν τε +καὶ τὸ σὸν<note place='foot'>τὸ σὸν Hertlein suggests, σὸν MSS.</note> σκῆπτρον, ἦ μὴν ἐπιμελήσεσθαι διαφερόντως +αὐτοῦ καὶ ποιμανεῖν αὐτὸ καὶ θεραπεύσειν +τῆς νόσου. [D] ὁρᾷς γὰρ ὅπως οἷον ὑπὸ +καπνοῦ ῥύπου τε ἀναπέπλησται καὶ λιγνύος, +κίνδυνός τε τὸ ὑπὸ σοῦ σπαρὲν ἐν αὐτῷ πῦρ ἀποσβῆναι, +ἢν μὴ σύ γε δύσεαι ἀλκήν. σοὶ δὲ ἐγώ τε +ξυγχωρῶ καὶ αἱ Μοῖραι· κόμιζε οὖν αὐτὸ καὶ +τρέφε. ταῦτα ἀκούσας ὁ βασιλεὺς Ἥλιος ηὐφράνθη +τε ἡσθεὶς τῷ βρέφει, σωζόμενον ἔτι καθορῶν +ἐν αὐτῷ σπινθῆρα μικρὸν ἐξ ἑαυτοῦ, καὶ τὸ +ἐντεῦθεν ἔτρεφεν ἐκεῖνο τὸ παιδίον, ἐξαγαγὼν +</p> + +<p> +(Next Zeus thus addressed Helios: <q>Thou seest +yonder thine own child.</q><note place='foot'>Julian himself.</note> (Now this was a certain +kinsman of those brothers who had been cast aside +and was despised though he was that rich man's +nephew and the cousin of his heirs.) <q>This child,</q> +said Zeus, <q>is thine own offspring. Swear then by +my sceptre and thine that thou wilt care especially +for him and cure him of this malady. For thou +seest how he is as it were infected with smoke and +filth and darkness and there is danger that the spark +of fire which thou didst implant in him will be +quenched, unless thou clothe thyself with might.<note place='foot'><hi rend='italic'>Iliad</hi> 9. 231.</note> +Take care of him therefore and rear him. For I and +the Fates yield thee this task.</q> When King Helios +heard this he was glad and took pleasure in the +babe, since he perceived that in him a small spark +of himself was still preserved. And from that time +he reared the child whom he had withdrawn) +</p> + +<quote rend='display'> + +<lg> +<l rend='margin-left: 6'>ἔκ θ᾽ αἵματος ἔκ τε κυδοιμοῦ</l> +<l>[230] Ἔκ τ᾽ ἀνδροκτασίης.</l> +</lg> + +<p> +(<q>from +the blood and noise of war and the slaughter of +men.</q><note place='foot'><hi rend='italic'>Iliad</hi> 11. 164.</note> ) +</p> + +</quote> + +<p> +ὁ πατὴρ δὲ ὁ Ζεὺς ἐκέλευσε καὶ τὴν Ἀθηνᾶν τὴν +ἀμήτορα, τὴν παρθένον ἅμα τῷ Ἡλίῳ τὸ παιδάριον +ἐκτρέφειν. ἐπεὶ δὲ ἐτράφη καὶ νεανίας ἐγένετο +</p> + +<p> +(And father Zeus bade Athene also, the +Motherless Maiden, share with Helios the task +of bringing up the child. And when, thus reared, +he had become a youth) +</p> + +<quote rend='display'> + +<lg> +<l>Πρῶτον ὑπηνήτης, τοῦπερ χαριεστάτη ἥβη,</l> +</lg> + +<p> +(<q>With the first down on his +chin, when youth has all its charms,</q><note place='foot'><hi rend='italic'>Iliad</hi> 24. 348.</note>) +</p> + +</quote> + +<pb n='138'/><anchor id='Pg138'/><anchor id='Pg139'/> + +<p> +κατανοήσας τῶν κακῶν τὸ πλῆθος. ὁπόσον τι περὶ +τοὺς ξυγγενεῖς αὐτοῦ καὶ τοὺς ἀνεψιοὺς ἐγεγόνει, +ἐδέησε μὲν αὑτὸν εἰς τὸν τάρταρον προέσθαι πρὸς +τὸ μέγεθος τῶν κακῶν ἐκπλαγείς. [B] ἐπεὶ δὲ Ἥλιος +εὐμενὴς ὢν μετὰ τῆς Προνοίας Ἀθηνᾶς ὕπνον τινὰ +καὶ κάρον ἐμβαλὼν τῆς ἐπινοίας ταύτης ἀπήγαγεν, +αὖθις ἀνεγερθεὶς ἄπεισιν εἰς ἐρημίαν. εἶτα ἐκεῖ +λίθον τινὰ εὑρὼν μικρὸν ἀνεπαύσατο καὶ πρὸς +αὑτὸν ἐσκόπει, τίνα τρόπον ἐκφεύξεται τῶν τοσούτων +κακῶν τὸ μέγεθος· ἤδη γὰρ αὐτῷ πάντα +ἐφαίνετο μοχθηρά, [C] καλὸν δὲ οὐδὲν οὐδαμοῦ τέως. +Ἑρμῆς οὖν αὐτῷ· καὶ γὰρ εἶχεν οἰκείως πρὸς +αὐτόν· ὥσπερ ἡλικιώτης νεανίσκος φανεὶς ἠσπάσατό +τε φιλοφρόνως καί, Δεῦρο, εἶπεν, ἡγεμών σοι +ἐγὼ ἔσομαι λειοτέρας<note place='foot'>λειοτέρας, Klimek, λείας Hertlein, MSS.</note> καὶ ὁμαλεστέρας ὁδοῦ +τουτὶ τὸ μικρὸν ὑπερβάντι τὸ σκολιὸν καὶ ἀπότομον +χωρίον, οὗ πάντας ὁρᾶς προσπταίοντας καὶ +ἀπιόντας ἐντεῦθεν ὀπίσω. καὶ ὁ νεανίσκος ἀπιὼν +ᾤχετο μετὰ πολλῆς εὐλαβείας ἔχων παρ᾽ ἑαυτῷ +ξίφος τε καὶ ἀσπίδα καὶ δόρυ,<note place='foot'>δόρυ Hertlein suggests, μάχαιραν MSS; cf. 231 <hi rend='smallcaps'>c</hi>.</note> γυμνὰ δὲ αὐτῷ +τέως ἦν τὰ περὶ τὴν κεφαλήν. [D] πεποιθὼς οὖν αὐτῷ +προῆγεν εἰς τὸ πρόσω διὰ λείας ὁδοῦ καὶ ἀθρύπτου +καθαρᾶς τε πάνυ καὶ καρποῖς βριθούσης ἄνθεσί +τε πολλοῖς καὶ ἀγαθοις, ὅσα ἐστὶ θεοῖς φίλα, καὶ +δένδρεσι κιττοῦ καὶ δάφνης καὶ μυρρίνης. ἀγαγὼν +δὲ αὐτὸν ἐπί τι μέγα καὶ ὑψηλὸν ὄρος, Ἐπὶ +τούτου, ἔφη, τῆς κορυφῆς ὁ πατὴρ πάντων +κάθηται τῶν θεῶν. ὅρα οὖν· ἐνταῦθά ἐστιν ὁ +μέγας κίνδυνος· ὅπως αὐτὸν ὡς εὐαγέστατα +προσκυνήσεις, αἰτήσῃ δὲ παρ᾽ αὐτοῦ ὅ, τι ἂν +<pb n='140'/><anchor id='Pg140'/><anchor id='Pg141'/> +ἐθέλῃς· [231] ἕλοιο δέ, ὦ παῖ, τὰ βέλτιστα. ταῦτα +εἰπὼν ἀπέκρυψεν ἑαυτὸν Ἑρμῆς πάλιν. ὁ δὲ +ἐβούλετο μὲν παρὰ τοῦ Ἑρμοῦ πυθέσθαι, τί ποτε +αἰτήσασθαι χρὴ παρὰ τοῦ πατρὸς τῶν θεῶν, ὡς +δὲ πλησίον ὄντα οὐ κατεῖδεν, Ἐνδεὴς μέν, ἔφη, +καλὴ δὲ ὅμως ἡ ξυμβουλή. αἰτώμεθα οὖν ἀγαθῇ +τύχῃ τὰ κράτιστα καίπερ οὔπω σαφῶς τὸν πατέρα +τῶν θεῶν ὁρῶντες. Ὦ Ζεῦ πάτερ ἢ ὅ,τι σοι φίλον +ὄνομα καὶ ὅπως ὀνομάζεσθαι· δείκνυέ μοι τὴν ἐπὶ +σὲ φέρουσαν ὁδὸν ἄνω. [B] κρείττονα γάρ μοι τὰ ἐκεῖ +φαίνεται χωρία παρὰ σὲ μαντευομένῳ τὸ παρὰ +σοὶ κάλλος ἀπὸ τῆς ἐν τούτοις ὅθεν πεπορεύμεθα +τέως ἀγλαΐας. +</p> + +<p> +(he learned numerous disasters that had befallen his kinsmen +and his cousins, and had all but hurled himself into +Tartarus, so confounded was he by the extent of +those calamities. Then Helios of his grace, aided +Athene, Goddess of Forethought, threw him into +a slumber or trance, and so diverted him from that +purpose. Then when he had waked from this he +went away into the desert. And there he found +a stone and rested for a while thereon, debating +within himself how he should escape evils so many +and so vast. For all things now appeared grievous +to him and for the moment there was no hope +anywhere. Then Hermes, who had an affinity for +him,<note place='foot'><hi rend='italic'>i.e.</hi> as the god of eloquence.</note> appeared to him in the guise of a youth of his +own age, and greeting him kindly said, <q>Follow me, +and I will guide thee by an easier and smoother road +as soon as thou hast surmounted this winding and +rugged place where thou seest all men stumbling +and obliged to go back again.</q> Then the youth set +out with great circumspection, carrying a sword and +shield and spear, though as yet his head was bare. +Thus relying on Hermes he went forward by a road +smooth, untrodden and very bright, and overhung +with fruits and many lovely flowers such as the gods +love, and with trees also, ivy and laurel and myrtle. +Now when Hermes had brought him to the foot of a +great and lofty mountain, he said, <q>On the summit +of this mountain dwells the father of all the gods. +Be careful then—for herein lies the greatest risk +of all<note place='foot'>Plato, <hi rend='italic'>Republic</hi> 618 <hi rend='smallcaps'>b</hi>.</note>—to worship him with the utmost piety and +ask of him whatever thou wilt. Thou wilt choose, +my child, only what is best.</q> So saying Hermes +once more became invisible, though the youth was +fain to learn from him what he ought to ask from the +father of the gods. But when he saw that he was +no longer at his side he said, <q>The advice though +incomplete is good nevertheless. Therefore let me +by the grace of fortune ask for what is best, though +I do not as yet see clearly the father of the gods. +Father Zeus—or whatever name thou dost please +that men should call thee by,<note place='foot'>Cf. Aeschylus, <hi rend='italic'>Agamemnon</hi> 160.</note>—show me the way +that leads upwards to thee. For fairer still methinks +the region where thou art, if I may judge of the +beauty of thy abode from the splendour of the place +whence I have come hither.</q>) +</p> + +<p> +Εὐξαμένῳ ταῦτα εἴτε ὕπνος τις εἴτε ἔκστασις +ἐπῆλθεν. ὁ δὲ αὐτῷ δείκνυσιν αὐτὸν τὸν Ἥλιον. +ἐκπλαγεὶς οὖν ὁ νεανίσκος ὑπὸ τῆς θέας, Ἀλλὰ +σοὶ μέν, εἶπεν, ὦ θεῶν πάτερ, τῶν τε ἄλλων καὶ +τούτων [C] ἕνεκα πάντων ἐμαυτὸν φέρων ἀναθήσω. +περιβαλὼν<note place='foot'>περιβαλὼν Cobet, περιβάλλων Hertlein, MSS.</note> δὲ τοῖς γόνασι τοῦ Ἡλίου τὰς χεῖρας +ἀπρὶξ εἴχετο σώζειν ἑαυτὸν δεόμενος. ὁ δὲ καλέσας +τὴν Ἀθηνᾶν ἐκέλευε πρῶτον ἀνακρίνειν αὐτόν, +ὁπόσα ἐκόμισεν ὅπλα. ἐπεὶ δὲ ἑώρα τήν τε ἀσπίδα +καὶ τὸ ξίφος μετὰ τοῦ δόρατος, Ἀλλὰ ποῦ σοι, +ἔφη, ὦ παῖ, τὸ Γοργόνειον καὶ τὸ κράνος; ὁ δέ, +Καὶ ταῦτα, εἶπε, μόγις ἐκτησάμην· οὐδεὶς γὰρ ἦν +ὁ ξυμπονῶν ἐν τῇ τῶν συγγενῶν οἰκίᾳ παρερριμμένῳ. +Ἴσθι οὖν, εἶπεν ὁ μέγας Ἥλιος, ὅτι σε +πάντως χρὴ [D] ἐπανελθεῖν ἐκεῖσε. ἐνταῦθα ἐδεῖτο +<pb n='142'/><anchor id='Pg142'/><anchor id='Pg143'/> +μὴ πέμπειν αὐτὸν ἐκεῖσε πάλιν, ἀλλὰ κατέχειν, +ὡς οὐκέθ᾽ ὕστερον ἐπανήξοντα, ἀπολούμενον δὲ +ὑπὸ τῶν ἐκεῖ κακῶν. ὡς δὲ ἐλιπάρει δακρύων, +Ἀλλὰ νέος εἶ, ἔφη, καὶ ἀμύητος. ἴθι οὖν παρ᾽ +ὑμᾶς, ὡς ἂν μυηθείης ἀσφαλῶς τε ἐκεῖ διάγοις· +χρὴ γάρ σ᾽ ἀπιέναι καὶ καθαίρειν ἐκεῖνα πάντα τὰ +ἀσεβήματα, παρακαλεῖν δὲ ἐμέ τε καὶ τὴν Ἀθηνᾶν +καὶ τοὺς ἄλλους θεούς. [232] ἀκούσας ταῦτα ὁ νεανίσκος +εἱστήκει σιωπῇ. καὶ ὁ μέγας Ἥλιος ἐπί +τινα σκοπιὰν ἀγαγὼν αὐτόν, ἧς τὸ μὲν ἄνω φωτὸς +ἦν πλῆρες, τὸ δὲ ὑποκάτω μυρίας ἀχλύος, δι ἧς +ὥσπερ δι᾽ ὕδατος ἀμυδρὸν τὸ φῶς διικνεῖτο τῆς ἐκ +τοῦ βασιλέως αὐγῆς Ἠλίου, Ὁρᾷς, εἶπε, τὸν +ἀνεψιὸν τὸν κληρονόμον; καὶ ὅς, Ὁρῶ, ἔφη. Τί +δέ; τοὺς βουκόλους τουτουσὶ καὶ τοὺς ποιμένας; +καὶ τούτους ὁρᾶν εἶπεν ὁ νεανίσκος. [B] Ποταπὸς οὖν +τίς σοι ὁ κληρονόμος φαίνεται; ποταποὶ δ᾽ αὖ οἱ +ποιμένες τε καὶ βουκόλοι; καὶ ὁ νεανίσκος, Ὁ μέν +μοι, ἔφη, δοκεῖ νυστάζειν τὰ πολλὰ καὶ καταδυόμενος<note place='foot'>καταδυόμενος Naber thinks corrupt, but cf. <hi rend='italic'>Letter to the +Athenians</hi> 285 <hi rend='smallcaps'>a</hi>.</note> +λεληθότως ἡδυπαθεῖν, τῶν ποιμένων δὲ +ὀλίγον μέν ἐστι τὸ ἀστεῖον, τὸ πλῆθος δὲ +μοχθηρὸν καὶ θηριῶδες. ἐσθίει γὰρ καὶ πιπράσκει +τὰ πρόβατα καὶ ἀδικεῖ διπλῇ τὸν δεσπότην. τά +τε γὰρ ποίμνια αὐτοῦ φθείρει καὶ ἐκ πολλῶν +μικρὰ ἀποφέρον [C] ἄμισθον εἶναί φησι καὶ οδύρεται. +καίτοι κρεῖττον ἦν τοὺς μισθοὺς ἀπαιτεῖν ἐντελεῖς +ἢ φθείρειν τὴν ποίμνην. Ἂν οὖν, ἔφη, σὲ ἐγὲ +μετὰ ταυτησὶ τῆς Ἀθηνᾶς, ἐπιτάττοντος τοῦ +<pb n='144'/><anchor id='Pg144'/><anchor id='Pg145'/> +Διός, ἀντὶ τοῦ κληρονόμου τούτου πάντων ἐπίτροπον +τούτων καταστήσω—; πάλιν ἐνταῦθα ὁ +νεανίσκος ἀντείχετο καὶ πολλὰ ἱκέτευεν αὐτοῦ +μένειν. ὁ δέ, Μὴ λίαν ἀπειθὴς ἔσο, φησί, μή +ποτέ +</p> + +<p> +(When he had uttered this prayer a sort of +slumber or ecstasy came over him. Then Zeus +showed him Helios himself. Awestruck by that +vision the youth exclaimed, <q>For this and for all +thy other favours I will dedicate myself to thee, O +Father of the Gods!</q> Then he cast his arms about +the knees of Helios and would not let go his hold +but kept entreating him to save him. But Helios +called Athene and bade her first enquire of him what +arms he had brought with him. And when she saw +his shield and sword and spear, she said, <q>But where, +my child, is thy aegis<note place='foot'>Literally <q>the Gorgon's head,</q> which formed the centre +of the aegis or breastplate of Athene; cf. 234 <hi rend='smallcaps'>a</hi>.</note> and thy helmet?</q> <q>Even +these that I have,</q> he replied, <q>I procured with +difficulty. For in the house of my kinsfolk there +was none to aid one so despised.</q> <q>Learn therefore,</q> +said mighty Helios, <q>that thou must without +fail return thither.</q> Thereupon he entreated him +not to send him to earth again but to detain +him there, since he would never be able to mount +upwards a second time but would be overwhelmed +by the ills of earth. But as he wept and implored +Helios replied, <q>Nay, thou art young and not yet +initiated. Return therefore to thine own people +that thou mayst be initiated and thereafter dwell +on earth in safety. For return thou must, and +and cleanse away all impiety and invoke me to aid thee, +and Athene and the other gods.</q> When Helios +had said this the youth remained silent. Then +mighty Helios led him to a high peak whose upper +region was filled with light but the lower with the +thickest mist imaginable, through which, as through +water, the light of the rays of King Helios penetrated +but faintly. <q>Thou seest,</q> said Helios, <q>thy +cousin the heir?</q><note place='foot'>Constantius.</note> <q>I see him,</q> the youth replied. +<q>Again, dost thou see yonder herdsmen and shepherds?</q> +The youth answered that he did. <q>Then +what thinkest thou of the heir's disposition? And +what of his shepherds and herdsmen?</q> <q>He seems +to me,</q> replied the youth, <q>to be for the most part +asleep, sunk in forgetfulness and devoted to pleasure; +and of his shepherds a few are honest, but +most are vicious and brutal. For they devour +or sell his sheep, and doubly injure their master, +in that they not only ruin his flocks but besides +that they make great gain and return him but +little thereof, while they declare with loud complaint +that they are defrauded of their wages. And yet +it were better that they should demand and obtain +their full pay than that they should destroy the +flock.</q> <q>Now what if I and Athene here,</q> said +Helios, <q>obeying the command of Zeus, should +appoint thee to govern all these, in place of the +heir?</q> Then the youth clung to him again and +earnestly entreated that he might remain there. +<q>Do not be obstinate in disobedience,</q> said Helios,) +</p> + +<quote rend='display'> + +<lg> +<l>σ᾽ ἀπεχθήρω, ὡς νῦν ἔκπαγλ᾽ ἐφίλησα.</l> +</lg> + +<p> +(<q>lest perchance I hate thee beyond measure, even +as I have loved thee.</q><note place='foot'><hi rend='italic'>Iliad</hi> 3. 415.</note>) +</p> + +</quote> + +<p> +καὶ ὁ νεανίσκος, Ἀλλ᾽, ὦ μέγιστε, εἶπεν, Ἥλιε +καὶ Ἀθηνᾶ, σέ τε καὶ αὐτὸν ἐπιμαρτύρομαι τὸν +Δία, χρῆσθέ μοι πρὸς ὅ, τι βούλεσθε. [D] πάλιν οὖν +ὁ Ἑρμῆς ἄφνω φανεὶς ἐποίησε τὸν νεανίσκον +θαρραλεώτερον. ἤδη γὰρ διενοεῖτο τῆς τε ὀπίσω +πορείας καὶ τῆς ἐκεῖσε διατριβῆς ηὑρηκέναι τὸν +ἡγεμόνα. καὶ ἡ Ἀθηνᾶ, Μάνθανε, εἶπεν, ὦ λῷστε, +πατρὸς ἀγαθοῦ τουτουὶ τοῦ θεοῦ καὶ ἐμὸν βλάστημα. +τοῦτον, ἔφη, τὸν κληρονόμον οἱ βέλτιστοι +μὲν οὐκ εὐφραίνουσι τῶν ποιμένων, οἱ κόλακες δὲ +καὶ οἱ μοχθηροὶ δοῦλον καὶ ὑποχείριον πεποίηνται. +συμβαίνει οὖν [233] αὐτῷ παρὰ μὲν τῶν ἐπιεικῶν μὴ +φιλεῖσθαι, παρὰ δὲ τῶν νομιζομένων φιλεῖν<note place='foot'>φιλεῖν Cobet, φίλων Hertlein, MSS.</note> εἰς +τὰ μέγιστα ἀδικεῖσθαι; σκόπει οὖν ὅπως ἐπανελθὼν +μὴ πρὸ τοῦ φίλου θήσει τὸν κόλακα. +δευτέραν ἄκουέ μου παραίνεσιν, ὦ παῖ. νυστάζων +οὗτος ἐξαπατᾶται τὰ πολλά· σὺ δὲ νῆφε καὶ +γρηγόρει, μή σε διὰ τῆς τοῦ φίλου παρρησίας ὁ +κόλαξ ἐξαπατήσας λάθοι,<note place='foot'>λάθοι Hertlein suggests, λάθῃ MSS.</note> χαλκεὺς οἷά τις γέμων +καπνοῦ καὶ μαρίλης, [B] ἔχων ἱμάτιον λευκὸν καὶ τὰ +πρόσωπα τῷ ψιμυθίῳ κεχρισμένος, εἶτα αὐτῷ +δοίης γῆμαί τινα τῶν σῶν θυγατέρων. τρίτης +ἐπάκουέ μου παραινέσεως, καὶ μάλα ισχυρῶς +φύλαττε σαυτόν, αἰδοῦ δὲ καὶ ἡμᾶς μόνον, ἀνδρῶν +<pb n='146'/><anchor id='Pg146'/><anchor id='Pg147'/> +δὲ ὅστις ἡμῖν προσόμοιός ἐστιν, ἄλλον δὲ μηδένα. +ὁρᾷς ὅπως τοῦτον τὸν ἠλίθιον ἔβλαψεν αἰσχύνη +καὶ τὸ λίαν ἄγαν εἶναι καταπλῆγα; +</p> + +<p> +(Then said the youth, <q>Do +thou, O most mighty Helios, and thou, Athene,—and +thee too, Father Zeus, do I call to witness,—dispose +of me as ye will.</q> Then Hermes suddenly appeared +once more, and inspired him with greater courage. +For now he thought that he had found a guide for +the journey back, and for his sojourn on earth. +Then said Athene, <q>Attend, good youth, that art +born of myself and of this god, thy noble sire! The +most virtuous of the shepherds do not please this +heir, for flatterers and profligates have made him +their slave and tool. Thus it is that he is not +beloved by the good, and is most deeply wronged by +those who are supposed to love him. Be careful +then when thou returnest that he make thee not his +flatterer rather than his friend. This second +warning also do thou heed, my son. Yonder man +slumbers, and hence he is often deceived, but do +thou be sober and vigilant,<note place='foot'><hi rend='italic'>Peter</hi> 1. 5. 8; <hi rend='italic'>Thessalonians</hi> 1. 5. 6.</note> lest the flatterer assume +the frankness of a friend and so deceive thee; which +is as though a smith covered with smoke and cinders +should come wearing a white garment and with his +face painted white, and thus induce thee to give him +one of thy daughters in marriage.<note place='foot'>An echo of Plato, <hi rend='italic'>Republic</hi> 495 <hi rend='smallcaps'>e</hi>.</note> My third +warning to thee is this: do thou very zealously keep +watch over thyself, and reverence us in the first +place, and among men only him who resembles us, +and no one besides. Thou seest how false shame +and excessive timidity have injured this foolish man.</q>) +</p> + +<p> +Καὶ ὁ μέγας Ἥλιος αὖθις τὸν λόγον διαδεξάμενος +εἶπεν. [C] Ἑλόμενος φίλους ὡς φίλοις +χρῶ, μηδὲ αὐτοὺς οἰκέτας μηδὲ θεράποντας +νόμιζε, πρόσιθι δὲ αὐτοῖς ἐλευθέρως τε καὶ +ἁπλούστατα καὶ γενναίως, μὴ λέγων μὲν ἄλλα, +φρονῶν δὲ ἕτερα περὶ αὐτῶν. ὁρᾷς ὅτι καὶ +τοῦτον τὸν κληρονόμον τοῦτο ἐπέτριψεν, ἡ πρὸς +τοὺς φίλους ἀπιστία; φίλει τοὺς ἀρχομένους +ὥσπερ ἡμεῖς σέ· τὰ πρὸς ἡμᾶς ἡγείσθω σοι τῶν +καλῶν ἁπάντων· [D] ἐσμὲν γάρ σου καὶ εὐεργεταὶ καὶ +φίλοι καὶ σωτῆρες. ἀκούσας ταῦτα ὁ νεανίσκος +διεχύθη καὶ δῆλος ἦν ἅπαντα ἤδη τοῖς θεοῖς +πειθόμενος. Ἀλλ᾽ ἴθι, ἔφη, πορεύου μετὰ ἀγαθῆς +ἐλπίδος. ἡμεῖς γάρ σοι πανταχοῦ συνεσόμεθα +ἐγώ τε καὶ Ἀθηνᾶ καὶ Ἑρμῆς ὅδε καὶ σὺν ἡμῖν +οἱ θεοὶ πάντες οἱ ἐν Ὀλύμπῳ καὶ οἱ περὶ τὸν +ἀέρα καὶ τὴν γῆν καὶ πᾶν πανταχοῦ τὸ θεῖον +γένος, ἕως ἂν τά τε πρὸς ἡμᾶς ὅσιος ᾖς καὶ τὰ +πρὸς τοὺς φίλους πιστὸς καὶ τὰ πρὸς τοὺς +ὑπηκόους φιλάνθρωπος, [234] ἄρχων αὐτῶν καὶ ἡγούμενος +ἐπὶ τὰ βέλτιστα· ἀλλὰ μήτε ταῖς σεαυτοῦ +μήτε ταῖς ἐκείνων<note place='foot'>ταῖς ἐκείνων Cobet, ἐκείνων ταῖς Hertlein, MSS.</note> ἐπιθυμίαις δουλεύων ὑπεικάθηις. +ἔχων οὖν τὴν πανοπλίαν,<note place='foot'>τὴν πανοπλίαν Hertlein suggests, πανοπλίαν MSS.</note> ἣν ἐκόμισας +πρὸς ἡμᾶς, ἄπιθι προσλαβὼν ταύτην μὲν τὴν +δᾷδα παρ᾽ ἐμοῦ, ἵνα σοι καὶ ἐν τῇ γῇ φῶς +λάμπῃ μέγα καὶ μηδὲν ἐπιποθῇς τῶν τῇδε, +ταυτησὶ δὲ Ἀθενᾶς τῆς καλῆς τό τε Γοργόνειον +<pb n='148'/><anchor id='Pg148'/><anchor id='Pg149'/> +καὶ τὸ κράνος· πολλὰ γάρ, ὁρᾷς, ἐστὶν αὐτῇ, καὶ +δίδωσιν οἷς ἂν ἐθέλῃ. [B] δώσει δέ σοι καὶ Ἑρμῆς +χρυσῆν ῥάβδον. ἔρχου οὖν τῇ πανοπλίᾳ κοσμηθεὶς +ταύτῃ διὰ πάσης μὲν γῆς, διὰ πάσης δὲ +θαλάττης, ἀμετακινήτως τοῖς ἡμετέροις πειθόμενος +νόμοις, καὶ μηδείς σε μήτε ἀνδρῶν μήτε γυναικῶν, +μήτε τῶν οἰκείων μήτε τῶν ξένων ἀναπείσῃ τῶν +ἐντολῶν<note place='foot'>τῶν ἐντολῶν Hertlein suggests, ἐντολῶν MSS.</note> ἐκλαθέσθαι τῶν ἡμετέρων. ἐμμένων γὰρ +αὐταῖς ἡμῖν μὲν ἔσῃ φίλος καὶ τίμιος, αἰδοῖος +δὲ τοῖς ἀγαθοῖς ἡμῶν ὑπηρέταις, φοβερὸς δὲ +ἀνθρώποις πονηροῖς καὶ κακοδαίμοσιν. [C] ἴσθι δὲ +σεαυτῷ τὰ σαρκία δεδόσθαι τῆς λειτουργίας +ἕνεκα ταυτησί. βουλόμεθα γάρ σοι τὴν προγονικὴν +οἰκίαν αἰδοῖ τῶν προγόνων ἀποκαθῆραι. +μέμνησο οὖν, ὅτι τὴν ψυχὴν ἀθάνατον ἔχεις καὶ +ἔκγονον ἡμετέραν, ἑπόμενός τε ἡμῖν ὅτι θεὸς +ἔσῃ καὶ τὸν ἡμέτερον ὄψει σὺν ἡμῖν πατέρα. +</p> + +<p> +(Then mighty Helios took up the tale and said, +<q>When thou hast chosen thy friends treat them as +friends and do not regard them as thy servants +and attendants, but let thy conduct towards them +be generous, candid, and honourable: say not one +thing about them while thou thinkest another. +Thou seest that it was treachery to his friends that +destroyed this heir. Love thy subjects even as we +love thee. Prefer our worship to all other blessings. +For we are thy benefactors and friends and preservers.</q> +At these words the youth became calm +and showed plainly that he was already obedient in +all things to the gods. <q>Come,</q> said Helios, <q>now +depart with good hope. For everywhere we shall be +with thee, even I and Athene and Hermes here, and +with us all the gods that are on Olympus or in the +air or on earth and the whole race of gods everywhere, +so long as thou art pious towards us and loyal +to thy friends, and humane towards thy subjects, +ruling them and guiding them to what is best. But +never yield to thy own passions or become the slave +of theirs. Keep the armour that thou hast brought +hither, and depart, but first receive from me this +torch so that even on earth a great light may shine +for thee and that thou mayst not long for the things +of earth. And from fair Athene here receive an +aegis and helmet. For as thou seest she has many, +and she gives them to whom she will. And Hermes +too will give thee a golden wand. Go then thus +adorned in full armour over sea and land, steadfastly +obeying our laws, and let no man or woman or +kinsman or foreigner persuade thee to neglect our +commands. For while thou dost abide by them thou +wilt be loved and honoured by us and respected by +our good servants and formidable to the wicked and +impious. Know that a mortal frame was given to +thee that thou mightest discharge these duties. For +we desire, out of respect for thy ancestor to cleanse +the house of thy forefathers. Remember therefore +that thou hast an immortal soul that is our offspring, +and that if thou dost follow us thou shalt be a god +and with us shalt behold our father.</q>) +</p> + +<p> +Τοῦτο εἴτε μῦθος εἴτε ἀληθής ἐστι λόγος οὐκ +οἶδα. τὸ παρὰ σοῦ δὲ πεποιημένον, τίνα βούλει +τὸν Πᾶνα, [D] τίνα δὲ εἶναι τὸν Δία, εἰ μὴ τοῦτο,<note place='foot'>τοῦτο Hertlein suggests, τοῦτον MSS.</note> +ὡς ἐσμὲν ἐγώ τε καὶ σύ, σὺ μὲν ὁ Ζεύς, ἐγὼ δὲ +ὁ Πάν; ὢ τοῦ γελοίου Ψευδόπανος, γελοιοτέρου +μέντοι νὴ τὸν Ἀσκληπιὸν τοῦ πάντα μᾶλλον +ἢ Διὸς ἀνθρώπου. ταῦτα οὐκ ἔστιν ἀτεχνῶς +ἐκ μαινομένου<note place='foot'>μαινομένου Hertlein suggests, τοῦ μαινομένου MSS.</note> στόματος οὔτι τὴν ἔνθεον, ἀλλὰ +τὴν ἔκπληκτον μανίαν; οὐκ οἶσθα, ὅτι καὶ ὁ +Σαλμωνεὺς ἔδωκεν [235] ὑπὲρ τούτων τοῖς θεοῖς δίκην, +ὅτι ἄνθρωπος ὢν ἐπεχείρει Ζεὺς εἶναι; τὸ δὲ +ἐκ τῶν Ἡσιόδου λεγόμενον ὑπὲρ τῶν ὀνομασάντων +<pb n='150'/><anchor id='Pg150'/><anchor id='Pg151'/> +ἑαυτοὺς τοῖς τῶν θεῶν ὀνόμασιν, Ἥρας τε καὶ +Διός, εἰ μήπω καὶ νῦν ἀκήκοας, ἔχω σοι συγγνῶναι· +οὐδὲ γὰρ ἐπαιδοτριβήθης καλῶς οὐδὲ ἔτυχες +καθηγεμόνος, ὁποίου περὶ τοὺς ποιητὰς ἐγὼ +τουτουὶ τοῦ φιλοσόφου, μεθ᾽ ὃν ἐπὶ τὰ πρόθυρα +τῆς φιλοσοφίας ἦλθον ὑπ᾽ ἀνδρὶ τελεσθησόμενος, +ὃν νενόμικα τῶν [B] κατ᾽ ἐμαυτὸν πάντων διαφέρειν. +ὁ δέ με πρὸ πάντων ἀρετὴν ἀσκεῖν καὶ θεοὺς +ἁπάντων τῶν καλῶν νομίζειν ἡγεμόνας ἐδίδασκεν. +εἰ μὲν οὖν τι προὔργου πεποίηκεν, αὐτὸς ἂν εἰδείη +καὶ πρὸ τούτου γε οἱ βασιλεῖς θεοί· τουτὶ δὲ +ἐξῄρει τὸ μανιῶδες καὶ θρασύ, καὶ ἐπειρᾶτό με +ποιεῖν ἐμαυτοῦ σωφρονέστερον. ἐγὼ δὲ καίπερ, +ὡς οἶσθα, τοῖς ἔξωθεν πλεονεκτήμασιν ἐπτερωμένος +ὑπέταξα [C] ὅμως ἐμαυτὸν τῷ καθηγεμόνι +καὶ τοῖς ἐκείνου φίλοις καὶ ἡλικιώταις καὶ +συμφοιτηταῖς, καὶ ὧν ἤκουον ἐπαινουμένων παρ᾽ +αὐτοῦ, τούτων ἔσπευδον ἀκροατὴς εἶναι, καὶ +βιβλία ταῦτα ἀνεγίγνωσκον, ὁπόσα αὐτὸς δοκιμάσειεν. +</p> + +<p> +(Now whether this be a fable or a true narrative I +cannot say. But in your composition, whom do you +mean by Pan, and whom by Zeus unless you and I +are they, that is, you are Zeus and I am Pan? +What an absurd counterfeit Pan! But you are +still more absurd, by Asclepius, and very far indeed +from being Zeus! Is not all this the utterance +of a mouth that foams with morbid rather +than inspired madness?<note place='foot'>Plato, <hi rend='italic'>Phaedrus</hi> 244 foll.</note> Do you not know that +Salmoneus<note place='foot'><hi rend='italic'>Odyssey</hi> 11. 235; Pindar, <hi rend='italic'>Pythian</hi> 4. 143; Salmoneus was +destroyed by a thunder-bolt for imitating the thunder and +lightning of Zeus.</note> in his day was punished by the gods for +just this, for attempting, though a mortal man, to +play the part of Zeus? Then too there is the +account in Hesiod's poems of those who styled themselves +by the names of the gods, even of Hera and +of Zeus, but if you have not heard of it till this +moment I can excuse you for that. For you have +not been well educated, nor did fate bestow on you +such a guide to the poets as I had—I mean this +philosopher<note place='foot'>Maximus of Ephesus.</note> now present: and later on I arrived at +the threshold of philosophy to be initiated therein +by the teaching of one<note place='foot'>Iamblichus.</note> whom I consider superior to +all the men of my own time. He used to teach me +to practise virtue before all else, and to regard the +gods as my guides to all that is good. Now whether +he accomplished anything of real profit he himself +must determine, or rather the ruling gods; but at +least he purged me of such infatuate folly and +insolence as yours, and tried to make me more +temperate than I was by nature. And though, as you +know, I was armed<note place='foot'>Literally <q>winged.</q></note> with great external advantages, +nevertheless I submitted myself to my preceptor and +to his friends and compeers and the philosophers of +his school, and I was eager to be instructed by all +whose praises I heard uttered by him, and I +read all the books that he approved.) +</p> + +<p> +οὕτως ἡμεῖς ὑφ᾽ ἡγεμόσι τελούμενοι, φιλοσόφῳ +μὲν τῷ τὰ τῆς προπαιδείας με τελέσαντι, +φιλοσοφωτάτῳ δὲ τῷ τὰ πρόθυρα τῆς +φιλοσοφίας δείξαντι, σμικρὰ μὲν διὰ τὰς ἔξωθεν +ἡμῖν προσπεσούσας ἀσχολίας, [D] ὅμως δ᾽ οὖν ἀπελαύσαμεν +τῆς ὀρθῆς ἀγωγῆς, οὐ τὴν σύντομον, +ἣν σὺ φής, ἀλλὰ τὴν κύκλῳ πορευθέντες· καίτοι +νὴ τοὺς θεοὺς ἐπὶ τὴν ἀρετὴν οἶμαι ὅτι σου +συντομωτέραν ἐτραπόμην. ἐγὼ μὲν γὰρ αὐτῆς, +<pb n='152'/><anchor id='Pg152'/><anchor id='Pg153'/> +εἰ μὴ φορτικὸν εἰπεῖν, ἐπὶ τοῖς προθύροις ἕστηκα, +σὺ δὲ καὶ τῶν προθύρων εἶ πόρρω. σοὶ δὲ ἀρετῆς +ἢ τοῖς σοῖς ἀδελφοῖς—, ἀφελὼν δὲ τὸ δύσφημον +τὸ λειπόμενον αὐτὸς ἀναπλήρωσον· εἰ βούλει +δέ, καὶ παρ᾽ ἡμῶν αὐτὸ ἀνάσχου πρᾴως λεγόμενον,—τίς +μετουσία; [236] πᾶσιν ἐπιτιμᾷς αὐτὸς +οὐδὲν ἄξιον ἐπαίνου πράττων, ἐπαινεῖς φορτικῶς +ὡς οὐδεὶς τῶν ἀμαθεστάτων ῥητόρων, οἷς διὰ +τὴν τῶν λόγων ἀπορίαν καὶ τὸ μὴ ἔχειν εὑρεῖν +ἐκ τῶν παρόντων ὅ, τι φῶσιν, ἡ Δῆλος ἐπέρχεται +καὶ ἡ Λητὼ μετὰ τῶν παίδων, εἶτα κύκνοι λιγυρὸν +ᾄδοντες καὶ ἐπηχοῦντα αὐτοῖς τὰ δένδρα, λειμῶνές +τε ἔνδροσοι μαλακῆς πόας καὶ βαθείας πλήρεις, +ἥ τε ἐκ τῶν ἀνθέων ὀδμὴ καὶ τὸ ἔαρ αὐτὸ καί +τινες εἰκόνες τοιαῦται. [B] ποῦ τοῦτο Ἰσοκράτης +ἐν τοῖς ἐγκωμιαστικοῖς ἐποίησε λόγοις; ποῦ δὲ +τῶν παλαιῶν τις ἀνδρῶν, οἳ ταῖς Μούσαις +ἐτελοῦντο γνησίως, ἀλλ᾽ οὐχ ὥσπερ οἱ νῦν; +ἀφίημι δὲ τὰ ἑξῆς, ἵνα μὴ καὶ πρὸς τούτους +ἀπεχθανόμενος ἅμα τοῖς τε φαυλοτάτοις τῶν +Κυνικῶν καὶ τῶν ῥητόρων προσκρούσαιμι· ὡς +ἔμοιγε πρός τε τοὺς κρατίστους τῶν Κυνικῶν, +<pb n='154'/><anchor id='Pg154'/><anchor id='Pg155'/> +εἴ τις ἄρα ἔστι νῦν τοιοῦτος, καὶ πρὸς τοὺς +γενναίους ῥήτοράς [C] ἐστι φίλα<note place='foot'>φίλα Cobet, φιλικὰ Hertlein, MSS.</note> πάντα. τῶν μὲν +δὴ τοιούτων λόγων, εἰ καὶ πολὺ πλῆθος ἐπιρρεῖ· +καὶ οὐκ ἔστιν ὅσον οὐχὶ λέγειν ἐθέλων τις ἐκ +πάνυ δαψιλοῦς ἀντλήσειεν ἂν πίθου· τῆς προκειμένης +ἡμῖν ἀσχολίας ἕνεκεν ἀφέξομαι. μικρὰ +δὲ ἔτι τῷ λόγῳ προσθεὶς ὥσπερ ὀφλήματι τὸ +ἐνδέον ἐπ᾽ [D] ἄλλο τι τρέψομαι, ταυτηνὶ τὴν ξυγγραφὴν +αὐτοῦ που πληρώσας. +</p> + +<p> +(Thus then I was initiated by those guides, in the +first place by a philosopher who trained me in the +preparatory discipline, and next by that most perfect +philosopher who revealed to me the entrance to philosophy; +and though I achieved but little on account +of the engrossing affairs that overwhelmed me from +without, still for all that I have had the benefit of +right training, and have not travelled by the short +road as you say you have, but have gone all the way +round. Though indeed I call the gods to witness, I +believe that the road I took was really a shorter road +to virtue than yours. For I, at any rate, if I may say +so without bad taste, am standing at the entrance, +whereas you are a long way even from the entrance. +<q>But as for virtue, you and your brethren—,</q><note place='foot'>A direct quotation from Demosthenes, <hi rend='italic'>De Corona</hi> 128; +the word omitted by Julian is κάθαρμα = <q>off-scourings,</q> or +<q>outcast,</q> addressed by Demosthenes to Aeschines.</note> omit +the ill-sounding phrase and fill in the blank yourself! +Or rather if you please, bear with me when I <q>put +it mildly</q><note place='foot'>An echo of Xenophon, <hi rend='italic'>Anabasis</hi> 1. 5. 14.</note>—<q>what part or lot have you in it?</q> You +criticise everybody, though you yourself do nothing +to deserve praise; your praises are in worse taste +than those of the most ignorant rhetoricians. They, +because they have nothing to say and cannot invent +anything from the matter in hand, are always +dragging in Delos and Leto with her children, +and then <q>swans singing their shrill song and +the trees that echo them,</q> and <q>dewy meadows +full of soft, deep grass,</q> and the <q>scent of +flowers,</q> and <q>the season of spring,</q> and other +figures of the same sort.<note place='foot'>For this device of introducing hackneyed poetical and +mythological allusions cf. Themistius 330, 336 <hi rend='smallcaps'>c</hi>; Aristides, +<hi rend='italic'>Oration</hi> 20. 428 <hi rend='smallcaps'>d</hi>; Himerius, <hi rend='italic'>Oration</hi> 18. 1. Epictetus +3. 282.</note> When did Isocrates ever +do this in his panegyrics? Or when did anyone of +those ancient writers who were genuine votaries of +the Muses, and not like the writers of to-day? +However, I omit what I might add, lest I should +make them also my enemies, and offend at once the +most worthless Cynics and the most worthless +rhetoricians. Though indeed I have nothing but +friendly feelings for the really virtuous Cynics, if +indeed there be any such nowadays, and also for all +honest rhetoricians. But though a vast number +of illustrations of this sort flow into my mind—for +anyone who desired to use them could certainly +draw from an ample jar<note place='foot'>A proverb for wealth; cf. Theocritus 10. 13.</note>—I shall refrain because of +the present pressure of business. However I have +still somewhat to add to my discourse, like the +balance of a debt, and before I turn to other matters +let me complete this treatise.) +</p> + +<p> +Τίς οὖν ἡ τῶν Πυθαγορικῶν εὐλάβεια περὶ τὰ +τῶν θεῶν ὀνόματα, τίς δὲ ἡ Πλάτωνος; ποταπὸς +δὲ ἦν ἐν τούτοις Ἀριστοτέλης; ἆρ᾽ οὐκ ἄξιον αὐτὸ +ἰδεῖν; ἢ τὸν μὲν Σάμιον οὐδεὶς ἀντερεῖ τοιοῦτον +γενέσθαι; καὶ γὰρ οὔτε τὸ ὀνόματα θεῶν ἐν τῆς +σφραγῖδι φορεῖν ἐπέτρεπεν οὔτε τὸ ὅρκῳ χρῆσθαι +προπετῶς τοῖς τῶν θεῶν ὀνόμασιν. εἰ δὲ νῦν +λέγοιμι, [237] ὅτι καὶ εἰς Αἴγυπτον ἐπορεύθη καὶ +Πέρσας εἶδε καὶ πανταχοῦ πάντα ἐπειράθη τὰ +μυστήρια τῶν θεῶν ἐποπτεῦσαι καὶ τελεσθῆναι +παντοίας πανταχοῦ τελετάς, ἐρῶ μὲν ἴσως ἄγνωστά +σοι, γνώριμα μέντοι καὶ σαφῆ τοῖς πολλοῖς. +ἀλλὰ τοῦ Πλάτωνος ἄκουε· τὸ δ᾽ ἐμὸν δέος, ὦ +Πρώταρχε, πρὸς τὰ τῶν θεῶν ὀνόματα οὐκ ἔστι +κατ᾽ ἄνθρωπον, ἀλλὰ πέρα τοῦ μεγίστου φόβου. +καὶ νῦν τὴν μὲν Ἀφροδίτην, ὅπῃ ἐκείνῃ φίλον, +ταύτῃ προσαγορεύω· [B] τὴν δ᾽ ἡδονὴν οἶδα ὡς +ἔστι ποικίλον· ταῦτα ἐν Φιλήβῳ λέγεται, καὶ +τοιαῦτα ἕτερα πάλιν ἐν Τιμαίῳ· πιστεύειν γὰρ +<pb n='156'/><anchor id='Pg156'/><anchor id='Pg157'/> +ἁπλῶς ἀξιοῖ καὶ χωρὶς ἀποδείξεως λεγομένοις, ὅσα +ὑπὲρ τῶν θεῶν φασιν οἱ ποιηταί. ταῦτα δὲ +παρέθηκα, μή ποτέ σοι παράσχῃ πρόφασιν, ὥσπερ +οἶμαι τῶν Πλατωνικῶν πολλοῖς, ὁ Σωκράτης +εἴρων ὢν φύσει τὴν Πλατωνικὴν ἀτιμάσαι δόξαν. +ἐκεῖ γὰρ οὐχ [C] ὁ Σωκράτης, ἀλλ᾽ ὁ Τίμαιος ταῦτα +λέγει ἥκιστα ὢν εἴρων. καίτοι τοῦτό γέ ἐστιν οὐχ +ὑγιὲς μὴ τὰ λεγόμενα ἐξετάζειν, ἀλλὰ τοὺς λέγοντας, +καὶ τὸ πρὸς τίνας οἱ λόγοι γίγνονται. βούλει +δῆτα<note place='foot'>δῆτα Cobet adds, lacuna Hertlein, MSS.</note> τὸ μετὰ τοῦτο τὴν πάνσοφον ὑπαγορεύσω +σειρῆνα, τὸν τοῦ λογίου τύπον Ἑρμοῦ, τὸν τῷ +Ἀπόλλωνι καὶ ταῖς Μούσαις φίλον; ἐκεῖνος ἀξιοῖ +τοὺς ἐπερωτῶντας ἢ ζητεῖν ὅλως ἐπιχειροῦντας, +εἰ θεοί εἰσιν, οὐχ ὡς ἀνθρώπους ἀποκρίσεως τυγχάνειν, +ἀλλ᾽ ὡς [D] τὰ θηρία κολάσεως. εἰ δὲ ἀνεγνώκεις +τὸν συστατικὸν<note place='foot'>συστατικὸν Cobet, ἀστατικὸν V, Hertlein, ἐνστατικὸν +Reiske, εὐστατικὸν Spanheim.</note> αὐτοῦ λόγον, ὃς ὥσπερ τῆς +Πλάτωνος, οὕτω δὴ<note place='foot'>δὴ Cobet, δὲ Hertlein, MSS.</note> καὶ τῆς ἐκείνου διατριβῆς +προυγέγραπτο, ἔγνως ἂν πρὸ πάντων, ὅτι τὰ πρὸς +τοὺς θεοὺς εὐσεβεῖς εἶναι καὶ μεμυῆσθαι πάντα τὰ +μυστήρια καὶ τετελέσθαι τὰς ἁγιωτάτας τελετὰς +καὶ διὰ πάντων τῶν μαθημάτων ἦχθαι τοῖς εἴσω +τοῦ περιπάτου βαδίζουσι προηγόρευτο.<note place='foot'>προηγόρευτο Cobet, προηγορεύετο Hertlein, MSS.</note> +</p> + +<p> +(I ask you then what reverence for the names of +the gods was shown by the Pythagoreans and by +Plato? What was Aristotle's attitude in these +matters? Is it not worth while to pay attention to +this? Or surely no one will deny that he of Samos<note place='foot'>Pythagoras.</note> +was reverent? For he did not even allow the names +of the gods to be used on a seal, nor oaths to be +rashly uttered in the names of the gods. And if +I should go on to say that he also travelled to Egypt +and visited Persia, and everywhere endeavoured to +be admitted to the inner mysteries of the gods and +everywhere to be initiated into every kind of rite, I +shall be saying what is familiar and obvious to most +people, though you may not have heard of it. However, +listen to what Plato says: <q>But for my part, +Protarchus, I feel a more than human awe, indeed a +fear beyond expression, of the names of the gods. +Now therefore I will address Aphrodite by whatever +name pleases her best; though as for pleasure, +I know that it has many forms.</q> This is what +he says in the Philebus<note place='foot'><hi rend='italic'>Philebus</hi> 12 <hi rend='smallcaps'>c</hi>.</note> and he says the same sort +of thing again in the Timaeus.<note place='foot'><hi rend='italic'>Timaeus</hi> 40 <hi rend='smallcaps'>d</hi>; Julian fails to see that Plato is not +speaking seriously.</note> For he says that we +ought to believe directly and without proof what we +are told, I mean what the poets say about the gods. +And I have brought forward this passage for fear +that Socrates may furnish you with an excuse,—as +I believe he does to many Platonists because of his +natural tendency to irony,—to slight the doctrine of +Plato. For it is not Socrates who is speaking here, +but Timaeus, who had not the least tendency to +irony. Though for that matter it is not a sound +principle to enquire who says a thing and to whom, +rather than the actual words. But now will you +allow me to cite next that all-wise Siren, the living +image of Hermes the god of eloquence, the man +dear to Apollo and the Muses?<note place='foot'>Aristotle.</note> Well, he declares +that all who raise the question or seek to enquire at +all whether gods exist ought not to be answered as +though they were men but to be chastised as wild +beasts. And if you had read that introductory +sentence which was inscribed over the entrance to +his school, like Plato's, you would most surely know +that those who entered the Lyceum were warned to +be reverent to the gods, to be initiated into all +the mysteries, to take part in the most sacred +ceremonies, and to be instructed in knowledge of +every kind.) +</p> + +<p> +[238] Σὺ δὲ ὅπως ἡμῖν μὴ τὸν Διογένη προβαλὼν +ὥσπερ τι μορμολυκεῖον ἐκφοβήσεις.<note place='foot'>ἐκφοβήσεις Cobet, ἐκφοβήσῃς Hertlein, MSS.</note> οὐ γὰρ +ἐμυήθη, φασίν, ἀλλὰ καὶ πρὸς τὸν προτρεπόμενον +μυηθῆναι, Γελοῖον, εἶπεν, ὦ νεανίσκε, εἰ τοὺς μὲν +τελώνας οἴει ταύτης ἕνεκα τῆς τελετῆς κοινωνήσειν +τοῖς ὁσίοις τῶν ἐν ᾅδου καλῶν, Ἀγησίλαον +<pb n='158'/><anchor id='Pg158'/><anchor id='Pg159'/> +δὲ καὶ Ἐπαμεινώνδαν ἐν τῷ βορβόρῳ κείσεσθαι. +τοῦτο, ὦ νεανίσκε, βαθὺ λίαν ἐστὶ καὶ δεόμενον +ἐξηγήσεως, [B] ὡς ἐμαυτὸν πείθω, μείζονος, ὁποίας<note place='foot'>ὁποίας Hertlein suggests, ὅπως MSS.</note> +ἡμῖν αὐταὶ δοῖεν αἱ θεαὶ τὴν ἐπίνοιαν; νομίζω δὲ +αὐτὴν ἤδη καὶ δεδόσθαι. φαίνεται γὰρ ὁ Διογένης +οὐχ, ὥσπερ ὑμεῖς ἀξιοῦτε, δυσσεβής, ἀλλ᾽ ἐκείνοις, +ὧν μικρῷ πρόσθεν ἐπεμνήσθην, προσόμοιος. ἀπιδὼν +γὰρ εἰς τὴν περίστασιν τὴν καταλαβοῦσαν +αὐτόν, εἶτα εἰς τὰς ἐντολὰς βλέπων τοῦ Πυθίου +καὶ συνιεὶς<note place='foot'>συνιεὶς Hertlein suggests, συνεὶς MSS.</note> ὅτι τὸν μυούμενον ἐχρῆν πολιτογραφηθῆναι +πρότερον καὶ Ἀθηναῖον, [C] εἰ καὶ μὴ +φύσει, τῷ νόμῳ γε γενέσθαι, τοῦτο ἔφυγεν, οὐ τὸ +μυηθῆναι, νομίζων αὑτὸν εἶναι τοῦ κόσμου πολίτην, +καὶ ταῖς ὅλαις τῶν θεῶν οὐσίαις, αἳ τὸν ὅλον +κοινῇ κόσμον ἐπιτροπεύουσιν, ἀλλ᾽ οὐ ταῖς τὰ +μέρη κατανειμαμέναις αὐτοῦ, διὰ μεγαλοφροσύνην +ἀξιῶν συμπολιτεύεσθαι· τό τε νόμιμον οὐ παρέβη +αἰδοῖ τῶν θεῶν, καίτοι τἆλλα πατῶν καὶ παραχαράττων· +αὑτόν [D] τε οὐκ ἐπανήγαγεν, ὄθεν +ἄσμενος ἠλευθέρωτο. τί δ᾽ ἦν τοῦτο; τὸ πόλεως +μιᾶς δουλεῦσαι νόμοις ἑαυτόν τε ὑποθεῖναι τούτῳ, +ὅπερ ἦν ἀνάγκη παθεῖν Ἀθηναίῳ γενομένῳ. πῶς +γὰρ οὐκ ἔμελλεν ὁ τῶν θεῶν ἕνεκεν εἰς Ὀλυμπίαν +βαδίζων, ὁ τῷ Πυθίῳ πεισθεὶς καὶ φιλοσοφήσας +ὥσπερ Σωκράτης· φησὶ γὰρ καὶ αὐτὸς εἶναι +Πύθιον οἴκοι παρ᾽ ἑαυτῷ, ὅθεν αὐτῷ καὶ ἡ ὁρμὴ +<pb n='160'/><anchor id='Pg160'/><anchor id='Pg161'/> +πρὸς φιλοσοφίαν ἐγένετο· [239] παριέναι τῶν ἀνακτόρων +εἴσω καὶ μάλα ἀσμένως, εἰ μὴ τοῦτο ἐξέκλινε +τὸ ὑποθεῖναι νόμοις ἑαυτὸν καὶ δοῦλον ἀποφῆναι +πολιτείας; ἀλλὰ διὰ τί μὴ ταύτην αὐτὴν εἶπε τὴν +αἰτίαν, ἐκ τῶν ἐναντίων δὲ τὴν παραιρουμένην οὐ +σμικρὰ τῆς τῶν μυστηρίων σεμνότητος; ἴσως μὲν +ἄν τις τὰ τοιαῦτα καὶ Πυθαγόρᾳ μάλιστα ἐπισκήψειεν, +οὐκ ὀρθῶς λογιζόμενος. οὔτε γὰρ ῥητέον +πάντα ἐστίν, αὐτῶν τε οἶμαι τούτων, ὧν θέμις +φάναι, ἔνια πρὸς τοὺς πολλοὺς σιωπητέον εἶναί +μοι φαίνεται. [B] φανερὰ δὲ ὅμως ἐστὶ καὶ τούτων ἡ +αἰτία. κατανοήσας γὰρ ἀμελοῦντα μὲν τῆς περὶ +τὸν βίον ὀρθότητος, ἐπὶ δὲ τῷ μεμυῆσθαι μέγα +φρονοῦντα<note place='foot'>μέγα φρονοῦντα Cobet, μεγαλοφρονοῦντα Hertlein, MSS.</note> τὸν παραινοῦντα αὐτῷ τοιαῦτα, σωφρονίζων +ἅμα καὶ διδάσκων αὐτόν, ὅτι τοῖς<note place='foot'>τοῖς Naber, τούτοις Hertlein, MSS.</note> μέν, +οἷς ἀξίως τοῦ μυηθῆναι βεβίωται, καὶ μὴ μυηθεῖσιν +οἱ θεοὶ [C] τὰς ἀμοιβὰς ἀκεραίους φυλάττουσι, +τοῖς δὲ μοχθηροῖς οὐδέν ἐστι πλέον, κἂν εἴσω τῶν +ἱερῶν εἰσφρήσωσι περιβόλων. ἢ γὰρ οὐ ταῦτα +καὶ ὁ ἱεροφάντης προαγορεύει, ὅστις χεῖρα μὴ +καθαρὸς καὶ ὅντινα μὴ χρή, τούτοις ἀπαγορεύων +μὴ μυεῖσθαι; +</p> + +<p> +(And do not try to frighten me by bringing forward +Diogenes as a sort of bogey. He was never initiated, +they tell us, and replied to some one who once +advised him to be initiated: <q>It is absurd of you, +my young friend, to think that any tax-gatherer, +if only he be initiated, can share in the rewards +of the just in the next world, while Agesilaus and +Epameinondas are doomed to lie in the mire.</q><note place='foot'><hi rend='italic'>Diogenes Laertius</hi> 6. 39.</note> +Now this, my young friend, is a very hard saying +and, I am persuaded, calls for more profound +discussion. May the goddesses themselves grant us +understanding thereof! Though indeed I think that +has already been bestowed by them. For it is +evident that Diogenes was not impious, as you aver, +but resembled those philosophers whom I mentioned +a moment ago. For having regard to the circumstances +in which his lot was cast, and next paying +heed to the commands of the Pythian god, and +knowing that the candidate for initiation must +first be registered as an Athenian citizen, and if +he be not an Athenian by birth must first become +one by law, it was this he avoided, not initiation, +because he considered that he was a citizen of the +world; and moreover such was the greatness of his +soul that he thought he ought to associate himself +with the divine nature of all the gods who in +common govern the whole universe, and not only +with those whose functions are limited to certain +portions of it. And out of reverence for the gods he +did not transgress their laws, though he trampled on +all other opinions and tried to give a new stamp to +the common currency. And he did not return to +that servitude from which he had joyfully been +released. What servitude do I mean? I mean that +he would not enslave himself to the laws of a single +city and submit himself to all that must needs befall +one who had become an Athenian citizen. For is it +likely that a man who in order to honour the gods +journeyed to Olympia, and like Socrates embraced +philosophy in obedience to the Pythian oracle,—for +he says himself that at home and in private he received +the commands of that oracle and hence came +his impulse to philosophy<note place='foot'>Diogenes like Socrates claimed that he had a δαιμόνιον, a +private revelation to guide his conduct; cf. 212 <hi rend='smallcaps'>d</hi>.</note>—is it likely I say that such +a man would not very gladly have entered the temples +of the gods but for the fact that he was trying +to avoid submitting himself to any set of laws and +making himself the slave of any one constitution? +But why, you will say, did he not assign this reason, +but on the contrary a reason that detracted not a +little from the dignity of the Mysteries? Perhaps +one might bring this same reproach against Pythagoras +as well, but the reasoning would be incorrect. For +everything ought not to be told, nay more, even of +those things that we are permitted to declare, some, +it seems to me, we ought to refrain from uttering to +the vulgar crowd.<note place='foot'>Cf. <hi rend='italic'>Oration</hi> 4. 148 <hi rend='smallcaps'>a</hi>, note.</note> However the explanation in this +case is obvious. For since he perceived that the +man who exhorted him to be initiated neglected to +regulate his own life aright, though he prided himself +on having been initiated, Diogenes wished at the +same time to reform his morals and to teach him +that the gods reserve their rewards without stint for +those whose lives have earned them the right to be +initiated, even though they have not gone through +the ceremony, whereas the wicked gain nothing by +penetrating within the sacred precincts. For this is +what the hierophant proclaims, when he refuses the +rite of initiation to him <q>whose hands are not pure +or who for any reason ought not!<note place='foot'>This was the πρόρρησις or praefatio sacrorum; cf. Livy +45. 5.</note></q>) +</p> + +<p> +Τί πέρας ἡμῖν ἔσται τῶν λόγων, εἰ ταῦτα μήπω +σε πείθει; +</p> + +<p> +(But where would this discourse end if you are +still unconvinced by what I have said?) +</p> + +</div> + +</div> + +<pb n='165'/><anchor id='Pg165'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Oration VIII</head> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Introduction to Oration VIII</head> + +<p> +The Eighth Oration is a <q>speech of consolation</q> +(παραμυθητικὸς λόγος), a familiar type of Sophistic +composition. In consequence of the attacks on +Sallust by sycophants at court, and moreover jealous +of his friendship with Julian, Constantius ordered +him to leave Gaul. In this discourse, which was +written before the open rupture with Constantius, +Julian alludes only once and respectfully to his +cousin. But Asmus thinks he can detect in it a +general resemblance to the Thirteenth Oration of +Dio Chrysostom, where Dio tries to comfort himself +for his banishment by the tyrant Domitian, and that +Sallust was expected to appreciate this and the +veiled attack on Constantius. Julian addresses the +discourse to himself, but it was no doubt sent to +Sallust. +</p> + +<p> +After Julian's accession Sallust was made prefect +in 362 and consul in 363. He was the author of +a manifesto of Neo-Platonism, the treatise <hi rend='italic'>On the +Gods and the World</hi>, and to him was dedicated +Julian's Fourth Oration.<note place='foot'>cf. vol. i. p. 351.</note> +</p> + +</div> + +<pb n='166'/><anchor id='Pg166'/><anchor id='Pg167'/> + +<div> + +<p> +ΙΟΥΛΙΑΝΟΥ ΚΑΙΣΑΡΟΣ +</p> + +<p> +(Julian, Emperor) +</p> + +<p> +[240] ΕΠΙ ΤΗΙ ΕΞΟΔΩΙ ΤΟΥ ΑΓΑΘΩΤΑΤΟΥ ΣΑΛΟΥΣΤΙΟΥ +ΠΑΡΑΜΥΘΗΤΙΚΟΣ ΕΙΣ ΕΑΥΤΟΝ +</p> + +<p> +(A Consolation to Himself +Upon The Departure of +the Excellent Sallust) +</p> + +<p> +Ἁλλ᾽ εἰ μὴ καὶ πρὸς σὲ διαλεχθείην ὅσα πρὸς +ἐμαυτὸν διελέχθην, ἐπειδή σε βαδίζειν ἐπυθόμην +χρῆναι παρ᾽ ἡμῶν, ἔλαττον ἔχειν οἰήσομαι πρὸς +παραψυχήν, ὦ φίλε ἑταῖρε, μᾶλλον δὲ οὐδὲ τὴν +ἀρχὴν πεπορίσθαι τινὰ ῥᾳστώνην ἐμαυτῷ νομιῶ, +ἧς σοί γε οὐ μεταδέδωκα. [B] κοινωνήσαντας γὰρ +ἡμᾶς ἀλλήλοις πολλῶν μὲν ἀλγεινῶν, πολλῶν +δὲ ἡδέων ἔργων τε καὶ λόγων, ἐν πράγμασιν ἰδίοις +τε καὶ δημοσίοις, οἴκοι καὶ ἐπὶ στρατοπέδου, +κοινὸν<note place='foot'>κοινὸν Wright, καινὸν Hertlein, MSS.</note> εὑρίσκεσθαι χρὴ τῶν παρόντων, ὁποῖά +ποτ᾽ ἂν ᾖ, παιώνιον ἄκος. ἀλλὰ τίς ἂν ἡμῖν ἢ +τὴν Ὀρφέως μιμήσαιτο<note place='foot'>ἂν—μιμήσαιτο Hertlein suggests, μιμήσεται MSS.</note> λύραν ἢ τοῖς Σειρήνων +ἀντηχήσειε<note place='foot'>ἀντηχήσειε Hertlein suggests, ἀντηχήσει MSS.</note> μέλεσιν ἢ τὸ νηπενθὲς ἐξεύροι +φάρμακον; εἴτε λόγος ἦν ἐκεῖνο πλήρης Αἰγυπτίων +διηγημάτων, εἴθ᾽ ὅπερ αὐτὸς ἐποίησεν, +ἐν τοῖς ἑπομένοις [C] ἐνυφήνας τὰ Τρωικὰ πάθη, +τοῦτο τῆς Ἑλένης παρ᾽ Αἰγυπτίων μαθούσης, οὐχ +ὅσα Ἕλληνες καὶ Τρῶες ἀλλήλους ἔδρασαν, ἀλλὰ +ποταποὺς εἶναι χρὴ τοὺς λόγους, οἳ τὰς μὲν +<pb n='168'/><anchor id='Pg168'/><anchor id='Pg169'/> +ἀλγηδόνας ἀφαιρήσουσι τῶν ψυχῶν, εὐφροσύνης +δὲ καὶ γαλήνης αἴτιοι καταστήσονται. καὶ γάρ +πως ἔοικεν ἡδονὴ καὶ λύπη τῆς αὐτῆς κορυφῆς +ἐξῆφθαι καὶ παρὰ [241] μέρος ἀλλήλαις ἀντιμεθίστασθαι. +τῶν προσπιπτόντων δὲ καὶ τὰ λίαν +ἐργώδη φασὶν οἱ σοφοὶ τῷ νοῦν ἔχοντι φέρειν +οὐκ ἀλάττονα τῆς δυσκολίας τὴν εὐπάθειαν, ἐπεὶ +καὶ τὴν μέλιτταν ἐκ τῆς δριμυτάτης πόας τῆς +περὶ τὸν Ὕμηττὸν φυομένης γλυκεῖαν ἀνιμᾶσθαι +δρόσον καὶ τοῦ μέλιτος εἶναι δημιουργόν. ἀλλὰ +καὶ τῶν σωμάτων ὅσα μὲν ὑγιεινὰ καὶ ῥωμαλέα +καθέστηκεν, [B] ὑπὸ τῶν τυχόντων τρέφεται σιτίων, +καὶ τὰ δυσχερῆ δοκοῦντα πολλάκις ἐκείνοις οὐκ +ἀβλαβῆ μόνον, ἀλλὰ καὶ τῆς ἰσχύος αἴτια +γέγονεν· ὅσοις δὲ πονηρῶς ἔχει φύσει καὶ τροφῆς +καὶ ἐπιτηδεύσει τὸ σῶμα, τὸν πάντα βίον νοσηλευομένοις, +τούτοις καὶ τὰ κουφότατα βαρυτάτας +εἴωθε προστιθέναι βλάβας. οὐκοῦν καὶ τῆς διανοίας +ὅσοι μὲν οὕτως ἐπεμελήθησαν, ὡς μὴ +παμπονήρως ἔχειν, ἀλλ᾽ ὑγιαίνειν μετρίως, εἰ +καὶ μὴ κατὰ τὴν Ἀντισθένους καὶ Σωκράτους +ῥώμην μηδὲ [C] τὴν Καλλισθένους ἀνδρείαν μηδὲ +τὴν Πολέμωνος ἀπάθειαν, ἀλλ᾽ ὥστε δύνασθαι +τὸ μέτριον ἐν τοῖς τοιούτοις αἱρεῖσθαι, τυχὸν ἂν +καὶ ἐν δυσκολωτέροις εὐφραίνοιντο. +</p> + +<p> +(Ah, my beloved comrade, unless I tell you all +that I said to myself when I learned that you were +compelled to journey far from my side, I shall think +I am deprived of some comfort; or rather, I shall +consider that I have not even begun to procure some +assuagement for my grief unless I have first shared +it with you. For we two have shared in many +sorrows and also in many pleasant deeds and words, +in affairs private and public, at home and in the +field, and therefore for the present troubles, be they +what they may, we must needs discover some cure, +some remedy that both can share. +But who will imitate for us the lyre of Orpheus, +who will echo for us the songs of the Sirens or discover +the drug nepenthe?<note place='foot'><hi rend='italic'>Odyssey</hi> 4. 227; a sophistic commonplace; cf. 412 <hi rend='smallcaps'>d</hi>, +Themistius 357 <hi rend='smallcaps'>a</hi>; Julian seems to mean that the nepenthe +was not really a drug but a story told by Helen.</note> Though that was perhaps +some tale full of Egyptian lore or such a tale as the +poet himself invented, when in what follows he wove +in the story of the sorrows of the Trojans, and Helen +had learned it from the Egyptians; I do not mean +a tale of all the woes that the Greeks and Trojans +inflicted on one another, but rather tales such as +they must be that will dispel the griefs of men's +souls and have power to restore cheerfulness and +calm. For pleasure and pain, methinks, are connected +at their source<note place='foot'>Plato, <hi rend='italic'>Phaedo</hi> 60 <hi rend='smallcaps'>b</hi>.</note> and succeed each other in +turn. And philosophers assert that in all that befalls +the wise man the very greatest trials afford him as +much felicity as vexation; and thus, as they say, +does the bee extract sweet dew from the bitterest +herb that grows on Hymettus and works it into +honey.<note place='foot'>Cf. <hi rend='italic'>Oration</hi> 2. 101 <hi rend='smallcaps'>a</hi>.</note> Even so bodies that are naturally healthy +and robust are nourished by any kind of food, and +food that often seems unwholesome for others, far +from injuring them, makes them strong. On the +other hand, the slightest causes usually inflict very +serious injuries on persons who by nature or nurture, +or owing to their habits, have an unsound constitution +and are lifelong invalids. Just so with regard +to the mind: those who have so trained it that it is +not altogether unhealthy but moderately sound, +though it do not indeed exhibit the vigour of +Antisthenes or Socrates, or the courage of Callisthenes, +or the imperturbability of Polemon, but so +that it can under the same conditions as theirs adopt +the golden mean, they, I say, will probably be able +to remain cheerful in more trying conditions.) +</p> + +<p> +Ἐγώ τοι καὶ αὐτὸς πεῖραν ἐμαυτοῦ λαμβάνων, +ὅπως πρὸς τὴν σὴν πορείαν ἔχω τε καὶ ἕξω, +τοσοῦτον ὠδυνήθην, ὅσον ὅτε πρῶτον τὸν ἐμαυτοῦ +καθηγεμόνα κατέλιπον οἴκοι· πάντων γὰρ ἀθρόως +εἰσῄει με μνήμη, τῆς τῶν πόνων κοινωνίας, ὧν +ἀλλήλοις συνδιηνέγκαμεν, τῆς ἀπλάστου καὶ +<pb n='170'/><anchor id='Pg170'/><anchor id='Pg171'/> +καθαρᾶς ἐντεύξεως, [D] τῆς ἀδόλου καὶ δικαίας +ὁμιλίας, τῆς ἐν ἅπασι τοῖς καλοῖς κοινοπραγίας, +τῆς πρὸς τοὺς πονηροὺς ἰσορρόπου τε καὶ ἀμεταμελήτου +προθυμίας τε καὶ ὁρμῆς, ὡς μετ᾽ +ἀλλήλων ἔστημεν πολλάκις ἶσον θυμὸν ἔχοντες, +ὁμότροποι καὶ ποθεινοὶ φίλοι. πρὸς δὲ αὖ τούτοις +εἰσῄει με μνήμη τοῦ ΟἸώθη δ᾽ Ὀδυσεύς· εἰμὶ +γὰρ ἐγὼ νῦν ἐκείνῳ παραπλήσιοδςσ, ἐπεὶ σὲ μὲν +κατὰ τὸν Ἕκτορα θεὸς ἐξήγαγεν ἔξω βελῶν, +ὧν οἱ συκοφάνται [242] πολλάκις ἀφῆκαν ἐπὶ σέ, +μᾶλλον δὲ εἰς ἐμέ, διὰ σοῦ τρῶσαι βουλόμενοι, +ταύτῃ με μόνον ἁλώσιμον ὑπολαμβάνοντες, εἰ +τοῦ πιστοῦ φίλου καὶ προθύμου συνασπιστοῦ +καὶ πρὸς τοὺς κινδύνους ἀπροφασίστου κοινωνοῦ +τῆς συνουσίας στερήσειαν. οὐ μὴν ἔλαττον οἶμαί +σε διὰ τοῦτο ἀλγεῖν ἢ ἐγὼ νῦν, ὅτι σοι τῶν +πόνων καὶ τῶν κινδύνων ἔλαττον μέτεστιν, [B] ἀλλὰ +καὶ πλέον ὑπὲρ ἐμοῦ δεδιέναι καὶ τῆς ἐμῆς +κεφαλῆς, μή τι πάθῃ. καὶ γάρ τοι καὶ αὐτὸς +οὐκ ἐν δευτέρῳ τῶν ἐμὼν ἐθέμην τὰ σά, καὶ σοῦ +δὲ ὁμοίως ἔχοντος πρὸς ἡμᾶς ᾐσθόμην. ὅθεν +εἰκότως καὶ μάλα δάκνομαι, ὅτι σοι, τῶν ἄλλων +ἕνεκα λέγειν δυναμένῳ +</p> + +<p> +(For my part, when I put myself to the proof to +find out how I am and shall be affected by your +departure, I felt the same anguish as when at home +I first left my preceptor.<note place='foot'>Mardonius.</note> For everything flashed +across my mind at once; the labours that we shared +and endured together; our unfeigned and candid +conversation; our innocent and upright intercourse; +our co-operation in all that was good; our equally-matched +and never-repented zeal and eagerness in +opposing evildoers. How often we supported each +other with one equal temper!<note place='foot'><hi rend='italic'>Iliad</hi> 17. 720.</note> How alike were our +ways! How precious our friendship! Then too +there came into my mind the words, <q>Then was +Odysseus left alone.</q><note place='foot'><hi rend='italic'>Iliad</hi> 11. 401.</note> For now I am indeed like +him, since the god has removed you, like Hector,<note place='foot'><hi rend='italic'>Iliad</hi> 11. 163.</note> +beyond the range of the shafts which have so often +been aimed at you by sycophants, or rather at me, +since they desired to wound me through you; for +they thought that only thus should I be vulnerable +if they should deprive me of the society of a faithful +friend and devoted brother-in-arms—one who never +on any pretext failed to share the dangers that +threatened me. Moreover the fact that you now +have a smaller share than I in such labours and +dangers does not, I think, make your grief less than +mine; but you feel all the more anxiety for me and +any harm that may befall my person.<note place='foot'><hi rend='italic'>Iliad</hi> 17. 242.</note> For even as I +never set your interests second to mine, so have I ever +found you equally well disposed towards me. I am +therefore naturally much chagrined that to you who +with regard to all others can say,) +</p> + +<quote rend='display'> + +<lg> +<l>Οὐδὲν μέλει μοι· τἀμὰ γὰρ καλῶς ἔχει,</l> +<l>Μόνος εἰμὶ [C] λύπης αἴτιος καὶ φροντίδος.<note place='foot'>μόνος—φροντίδος Brambs regards as a verse; Hertlein +prints as prose.</note></l> +</lg> + +<p> +(<q>I heed them not, +for my affairs are prosperous,</q><note place='foot'>Nauck, <hi rend='italic'>Adespota fragmenta</hi> 430.</note> I alone occasion sorrow +and anxiety.) +</p> + +</quote> + +<p> +ἀλλὰ τούτου μὲν ἐξ ἴσης, ὡς ἔοικε, κοινωνοῦμεν, +σὺ μὲν ὑπὲρ ἡμῶν ἀλγῶν μόνον, ἐγὼ δὲ ἀεὶ ποθῶν +τὴν σὴν συνουσίαν καὶ τῆς φιλίας μεμνημένος, +ἣν ἐκ τῆς ἀρετῆς μὲν μάλιστα καὶ προηγουμένως, +<pb n='172'/><anchor id='Pg172'/><anchor id='Pg173'/> +ἔπειτα καὶ διὰ τὴν χρείαν, ἣν ἐγὼ μὲν σοί, σὺ +δὲ ἐμοὶ συνεχῶς παρέσχες, ἀνακραθέντες ἀλλήλοις +ὡμολογήσαμεν, οὐχ ὅρκοις οὐδὲ τοιαύταις ἀνάγκαις +ταῦτα πιστούμενοι, [D] ὥσπερ ὁ Θησεὺς καὶ +ὁ Πειρίθους, ἀλλ᾽ ἐξ ὧν ἀεὶ ταὐτὰ νοοῦντες καὶ +προαιρούμενοι κακὸν μὲν δοῦναι τῶν πολιτῶν +τινι τοσοῦτον δέω λέγειν ἀπέσχομεν, ὥστε οὐδὲ +ἐβουλευσάμεθά ποτε μετὰ ἀλλήλων· χρηστὸν δὲ +εἴ τι γέγονεν ἢ βεβούλευται κοινῇ παρ᾽ ἡμῶν, +τοῦτο ἄλλοις εἰπεῖν μελήσει. +</p> + +<p> +(However this sorrow it seems we +share equally, though you grieve only on my account, +while I constantly feel the lack of your society and +call to mind the friendship that we pledged to one +another—that friendship which we ever cemented +afresh, based as it was, first and foremost, on virtue, +and secondly on the obligations which you continually +conferred on me and I on you. Not by +oaths or by any such ties did we ratify it, like +Theseus and Peirithous, but by being of the same +mind and purpose, in that so far from forbearing to +inflict injury on any citizen, we never even debated +any such thing with one another. But whether +anything useful was done or planned by us in +common, I will leave to others to say.) +</p> + +<p> +Ὡς μὲν οὖν εἰκότως ἀλγῶ τοῖς παροῦσιν, οὐ +φίλου μόνον, ἀλλὰ καὶ συνεργοῦ πιστοῦ, [243] δοίη δὲ ὁ +δαίμων, καὶ πρὸς ὀλίγον ἀπαλλαττόμενος, οἶμαι +καὶ Σωκράτη τὸν μέγαν τῆς ἀρετῆς κήρυκα καὶ +διδάσκαλον ἔμοιγε συνομολογήσειν ἐξ ὧν ἐκεῖνον +γνωρίζομεν, λέγω δὲ τῶν Πλάτωνος λόγων, +τεκμαιρόμενος ὑπὲρ αὐτοῦ. φησὶ γοῦν ὅτι Χαλεπώτερον +ἐφαίνετό μοι ὀρθῶς τὰ πολιτικὰ διοικεῖν· +οὔτε γὰρ ἄνευ φίλων ἀνδρῶν καὶ ἑταίρων πιστῶν +οἷόν τε εἶναι πράττειν, οὔτ᾽ εὐπορεῖν τούτων +ξὺν πολλῇ ῥᾳστώνῃ. καίτοι τοῦτό γε εἰ Πλάτωνι +μεῖζον ἐφαίνετο τοῦ διορύττειν [B] τὸν Ἄθω, τί +χρὴ προσδοκᾶν ἡμᾶς ὑπὲρ αὐτοῦ τοὺς πλέον +ἀπολειπομένους τῆς ἐκείνου συνέσεώς τε καὶ +γνώμης ἢ ἐκεῖνος τοῦ θεοῦ; ἐμοὶ δὲ οὐδὲ τῆς χρείας +μόνον ἕνεκα, ἣν ἀντιδιδόντες ἀλλήλοις ἐν τῇ +πολιτείᾳ ῥᾷον εἴχομεν πρὸς τὰ παρὰ γνώμην ὑπὸ +τῆς τύχης καὶ τῶν ἀντιταττομένων ἡμῖν πραττόμενα, +ἀλλὰ<note place='foot'>ἀλλὰ Reiske supplies, lacuna Hertlein: after πραττόμενα +several words are lost.</note> καὶ τῆς μόνης ἀεί μοι θαλπωρῆς τε +<pb n='174'/><anchor id='Pg174'/><anchor id='Pg175'/> +καὶ τέρψεως [C] ἐνδεὴς οὐκ εἰς μακρὰν ἔσεσθαι +μέλλων, εἰκότως δάκνομαί τε καὶ δέδηγμαι τὴν +ἐμαυτοῦ καρδίαν. ἐς τίνα γὰρ οὕτως ἔσται μοι +λοιπὸν εὔνουν ἀποβλέψαι φίλον; τίνος δὲ ἀνασχέσθαι +τῆς ἀδόλου καὶ καθαρᾶς παρρησίας; τίς +δὲ ἡμῖν συμβουλεύσει μὲν ἐμφρόνως, ἐπιτιμήσει +δὲ μετ᾽ εὐνοίας, ἐπιρρώσει δὲ πρὸς τὰ καλὰ χωρὶς +αὐθαδείας καὶ τύφου, παρρησιάσεται δὲ τὸ πικρὸν +ἀφελὼν τῶν λόγων, [D] ὥσπερ οἱ τῶν φαρμάκων +ἀφαιροῦντες μὲν τὸ λίαν δυσχερές, ἀπολείποντες +δὲ αὐτὸ τὸ χρήσιμον; ἀλλὰ τοῦτο μὲν ἐκ τῆς σῆς +φιλίας ὄφελος ἐκαρπωσάμην. τοσούτων δὲ ὁμοῦ +ἐστερημένος, τίνων ἂν εὐπορήσαιμι λόγων, οἵ με, +διὰ τὸν σὸν πόθον σά τε μήδεα σήν τε ἀγανοφροσύνην +αὐτὴν προέσθαι τὴν ψυχὴν κινδυνεύοντα, +πείσουσιν ἀτρεμεῖν καὶ φέρειν ὅσα δέδωκεν ὁ θεὸς +γενναίως; [244] εἰς ταὐτὸ γὰρ ἔοικεν αὐτῷ νοῶν ὁ μέγας +αὐτοκράτωρ ταῦθ᾽ οὕτω νυνὶ βουλεύσασθαι. τί +ποτε οὖν ἄρα χρὴ διανοηθέντα καὶ τίνας ἐπῳδὰς +εὑρόντα πεῖσαι πρᾴως ἔχειν ὑπὸ τοῦ πάθους θορυβουμένην +τὴν ψυχήν; ἆρα ἡμῖν οἱ Ζαμόλξιδός +εἰσι μιμητέοι λόγοι, λέγω δὲ τὰς ἐκ Θρᾴκης +ἐπῳδάς, ἃς Ἀθήναζε φέρων ὁ Σωκράτης πρὸ τοῦ +τὴν ὀδύνην ἰᾶσθαι τῆς κεφαλῆς ἐπᾴδειν ἠξίου τῷ +καλῷ Χαρμίδῃ; ἢ τούτους μὲν ἅτε δὴ μείζονας +καὶ περὶ μειζόνων οὐ κινητέον, ὥσπερ ἐν θεάτρῳ +<pb n='176'/><anchor id='Pg176'/><anchor id='Pg177'/> +μικρῷ μηχανὰς μεγάλας, [B] ἀλλ᾽ ἐκ τῶν ἔμπροσθεν +ἔργων, ὧν ἐπυθόμεθα τὰ κλέα, φησὶν ὁ ποιητῆς, +ὥσπερ ἐκ λειμῶνος δρεψάμενοι ποικίλου καὶ +πολυειδοῦς<note place='foot'>πολυειδοῦς Cobet, πολυτελοῦς Hertlein, MSS.</note> ἄνθη τὰ κάλλιστα ψυχαγωγήσομεν +αὑτοὺς τοῖς διηγήμασι, μικρὰ τῶν ἐκ φιλοσοφίας +αὐτοῖς προστιθέντες; ὥσπερ γὰρ οἶμαι τοῖς λίαν +γλυκέσιν οἱ παρεγχέοντες οὐκ οἶδ᾽ ὁποῖ ἄττα +φάρμακα τὸ προσκορὲς αὐτῶν ἀφαιροῦσιν, οὕτω +τοῖς διηγήμασιν ἐκ φιλοσοφίας ἔνια προστιθέμενα +τὸ δοκεῖν ἐξ [C] ἱστορίας ἀρχαίας ὄχλον ἐπεισάγειν, +οὐδὲν δέον, καὶ περιττὴν ἀδολεσχίαν ἀφαιρεῖται. +</p> + +<p> +(Now that it is natural for me to be grieved by the +present event, on being parted for ever so short +a time—and God grant that it may be short!—from +one who is not only my friend but my loyal fellow-worker, +I think even Socrates, that great herald and +teacher of virtue, will agree; so far at least as I may +judge from the evidence on which we rely for our +knowledge of him, I mean the words of Plato. At +my rate, what he says is: <q>Ever more difficult did +it seem to me to govern a state rightly. For neither +is it possible to achieve anything without good +friends and loyal fellow-workers, nor is it very easy +to obtain enough of these.</q><note place='foot'>Julian quotes from memory and paraphrases <hi rend='italic'>Epistle</hi> +7. 325 <hi rend='smallcaps'>c</hi>.</note> And if Plato thought +this more difficult than digging a canal through +Mount Athos,<note place='foot'>This feat of Xerxes became a rhetorical commonplace.</note> what must we expect to find it, we +who in wisdom and knowledge are more inferior to +him than he was to God? But it is not only when I +think of the help in the administration that we gave +one another in turn, and which enabled us to bear +more easily all that fate or our opponents brought to +pass contrary to our purpose; but also because I +am destined soon to be bereft also of what has ever +been my only solace and delight, it is natural that I +am and have been cut to the very heart.<note place='foot'>Aristophanes, <hi rend='italic'>Acharnians</hi> 1; cf. 248 <hi rend='smallcaps'>d</hi>.</note> For in the +future to what friend can I turn as loyal as yourself? +With whose guileless and pure frankness shall +I now brace myself? Who now will give me prudent +counsel, reprove me with affection, give me strength +for good deeds without arrogance and conceit, and +use frankness after extracting the bitterness from +the words, like those who from medicines extract +what is nauseating but leave in what is really +beneficial?<note place='foot'>A commonplace; Plato, <hi rend='italic'>Laws</hi> 659 <hi rend='smallcaps'>e</hi>; Julian, <hi rend='italic'>Caesars</hi> +314 <hi rend='smallcaps'>c</hi>; Dio Chrysostom 33. 10; Themistius 63 <hi rend='smallcaps'>b</hi>, 302 <hi rend='smallcaps'>b</hi>; +Maximus of Tyre 10. 6.</note> These are the advantages that I reaped +from your friendship! And now that I have been +deprived of all these all at once, with what arguments +shall I supply myself, so that when I am in +danger of flinging away my life out of regret for +you and your counsels and loving kindness,<note place='foot'><hi rend='italic'>Odyssey</hi> 11. 202.</note> they +may persuade me to be calm and to bear nobly +whatever God has sent?<note place='foot'> Demosthenes, <hi rend='italic'>De Corona</hi> 97; cf. Julian, <hi rend='italic'>Epistle</hi> 53. 439 <hi rend='smallcaps'>d</hi>.</note> For in accordance with +the will of God our mighty Emperor has surely +planned this as all else. Then what now must +be my thoughts, what spells must I find to persuade +my soul to bear tranquilly the trouble with +which it is now dismayed? Shall I imitate the +discourses of Zamolxis<note place='foot'>Cf. <hi rend='italic'>Caesars</hi> 309 <hi rend='smallcaps'>c</hi> note.</note>—I mean those Thracian +spells which Socrates brought to Athens and declared +that he must utter them over the fair +Charmides before he could cure him of his headache?<note place='foot'>Plato, <hi rend='italic'>Charmides</hi> 156 <hi rend='smallcaps'>d</hi>.</note> +Or must we leave these alone as being, +like large machinery in a small theatre, too lofty for +our purpose and suited to greater troubles; and +rather from the deeds of old whose fame we have +heard told, as the poet says,<note place='foot'><hi rend='italic'>Iliad</hi> 9. 524.</note> shall we gather the +fairest flowers as though from a variegated and +many-coloured meadow, and thus console ourselves +with such narratives and add thereto some of the +teachings of philosophy? For just as, for instance, +certain drugs are infused into things that have too +sweet a taste, and thus their cloying sweetness is +tempered, so when tales like these are seasoned by +the maxims of philosophy, we avoid seeming to drag +in a tedious profusion of ancient history and a superfluous +and uncalled-for flow of words.) +</p> + +<quote rend='display'> + +<lg> +<l>Τί πρῶτον; τί δ᾽ ἔπειτα; τί δ᾽ ὑστάτιον καταλέξω;</l> +</lg> + +<p> +(<q>What first, what next, what last shall I relate?</q><note place='foot'><hi rend='italic'>Odyssey</hi> 9. 14.</note>) +</p> + +</quote> + +<p> +πότερον ὡς ὁ Σκηπίων ἐκεῖνος, ὁ τὸν Λαίλιον +ἀγαπήσας καὶ φιληθεὶς τὸ λεγόμενον ἴσῳ ζυγῷ +παρ᾽ ἐκείνου πάλιν, ἡδέως μὲν αὐτῷ συνῆν, +ἔπραττε δὲ οὐδέν, ὧν μὴ πρότερον ἐκεῖνος πύθοιτο +καὶ φήσειεν εἶναι πρακτέον; ὅθεν οἶμαι καὶ λόγον +παρέσχε [D] τοῖς ὑπὸ φθόνου τὸν Σκηπίωνα λοιδοροῦσιν, +ὡς ποιητὴς μὲν ὁ Λαίλιος εἴη τῶν ἔργων, +Ἁφρικανὸς δὲ ὁ τούτων ὑποκριτής. αὕτη τοι καὶ +ἡμῖν ἡ φήμη πρόσκειται, καὶ οὐ μόνον οὐ δυχεραίνω<note place='foot'>οὐ μόνον οὐ δυσχεραίνω χαίρω δὲ Hertlein suggests, cf. +37 <hi rend='smallcaps'>b</hi>, 255 <hi rend='smallcaps'>d</hi>; καὶ χαίρω γε MSS.</note> +χαίρω δὲ ἐπ᾽ αὐτῇ πλέον. τὸ γὰρ τοῖς +ὀρθῶς ὑπ᾽ ἄλλου γνωσθεῖσι πεισθῆναι μείζονος +ἀρετῆς<note place='foot'>ἀρετῆς Hertlein suggests, τῆς ἀρετῆς MSS.</note> ὁ Ζήνων ποιεῖται γνώρισμα [245] τοῦ γνῶναί +τινα αὐτὸν ἐξ αὑτοῦ τὰ δέοντα, τὴν Ἡσιόδου +μεθαρμόττων ῥῆσιν, +</p> + +<p> +(Shall I tell how the famous Scipio, who loved Laelius +and was loved by him in return with equal yoke of +friendship,<note place='foot'>Theocritus 12. 15.</note> as the saying is, not only took pleasure +in his society, but undertook no task without first +consulting with him and obtaining his advice as to +how he should proceed? It was this, I understand, +that furnished those who from envy slandered Scipio +with the saying that Laelius was the real author +of his enterprises, and Africanus merely the actor. +The same remark is made about ourselves, and, far +from resenting this, I rather rejoice at it. For to accept +another's good advice Zeno held to be a sign of +greater virtue than independently to decide oneself +what one ought to do; and so he altered the saying +of Hesiod; for Zeno says:) +</p> + +<quote rend='display'> + +<lg> +<l>Οὗτος μὲν πανάριστος, ὃς εὖ εἰπόντι πίθηται</l> +</lg> + +<p> +(<q>That man is best who +follows good advice</q> instead of <q>decides all things +for himself.</q><note place='foot'>Hesiod, <hi rend='italic'>Works and Days</hi> 293, 295 ὃς αὑτῷ πάντα νοήσῃ; +Diogenes Laertius 7. 25.</note>) +</p> + +</quote> + +<pb n='178'/><anchor id='Pg178'/><anchor id='Pg179'/> + +<p> +λέγων ἀντὶ τοῦ νοήσῃ πάνθ᾽ ἑαυτῷ. ἐμοὶ δὲ οὐ +διὰ τοῦτο χαρίεν εἶναι δοκεῖ· πείθομαι γὰρ ἀληθέστερον +μὲν Ἡσίοδον λέγειν, ἀμφοῖν δὲ ἄμεινον +Πυθαγόραν, ὃς καὶ τῇ παροιμίᾳ παρέσχε τὴν +ἀρχὴν καὶ τὸ λέγεσθαι κοινὰ τὰ φίλων ἔδωκε τῷ +βίῳ, οὐ δήπου τὰ χρήματα λέγων μόνον, [B] ἀλλὰ καὶ +τὴν τοῦ νοῦ καὶ τῆς φρονήσεως κοινωνίαν, ὥσθ᾽ +ὅσα μὲν εὗρες αὐτός, οὐδὲν ἔλαττον ταῦτα τοῦ +πεισθέντος ἐστίν, ὅσα δὲ τῶν σῶν ὑπεκρινάμην, +τούτων αὐτῶν εἰκότως τὸ ἴσον μετέχεις. ἀλλὰ +ταῦτα μὲν ὁποτέρου μᾶλλον ἂν φαίνηται, καὶ<note place='foot'>καὶ θατέρῳ Hertlein suggests, θατέρῳ MSS.</note> +θατέρῳ προσήκει, καὶ τοῖς βασκάνοις οὐδὲν ἔσται +πλέον ἐκ τῶν λόγων. +</p> + +<p> +(Not that the alteration is to my +liking. For I am convinced that what Hesiod says +is truer, that Pythagoras was wiser than either +of them when he originated the proverb and gave +to mankind the maxim, <q>Friends have all things in +common.</q><note place='foot'>Diogenes Laertius 8. 10; Pythagoras persuaded his disciples +to share their property in common.</note> And by this he certainly did not mean +money only, but also a partnership in intelligence +and wisdom. So all that you suggested belongs just +as much to me who adopted it, and whenever I was +the actor who carried out your plans you naturally +have an equal share in the performance. In fact, to +whichever of us the credit may seem to belong, it +belongs equally to the other, and malicious persons +will gain nothing from their gossip.) +</p> + +<p> +Ἡμῖν δὲ ἐπανιτέον ἐπὶ τὸν Ἀφρικανὸν καὶ τὸν +Λαίλιον. ἐπειδὴ γὰρ ἀνῄρητο μὲν ἡ Καρχηδὼν +καὶ τὰ περὶ [C] τὴν Λιβύην ἅπαντα τῆς Ῥώμης +ἐγεγόνει δοῦλα, πέμπει μὲν Ἀφρικανὸς τὸν +Λαίλιον· ἀνήγετο δὲ ἐκεῖνος εὐαγγέλια τῇ πατρίδι +φέρων· καὶ ὁ Σκηπίων ἤχθετο μὲν ἀπολειπόμενος +τοῦ φίλου, οὐ μὴν ἀπαραμύθητον αὑτῷ τὸ πάθος +ᾤετο. καὶ τὸν Λαίλιον δὲ δυσχεραίνειν εἰκός, +ἐπειδὴ μόνος ἀνήγετο, οὐ μὴν ἀφόρητον ἐποιεῖτο +τὴν συμφοράν. ἔπλει καὶ Κάτων ἀπολιπὼν οἴκοι +τοὺς αὑτοῦ συνήθεις, καὶ Πυθαγόρας, καὶ Πλάτων +καὶ Δημόκριτος οὐδένα παραλαβόντες κοινωνὸν +τῆς ὁδοῦ, [D] καίτοι πολλοὺς οἴκοι τῶν φιλτάτων +ἀπολιμπάνοντες. ἐστρατεύσατο καὶ Περικλῆς +ἐπὶ τὴν Σάμον οὐκ ἄγων τὸν Ἀναξαγόραν, καὶ τὴν +Εὔβοιαν παρεστήσατο ταῖς μὲν ἐκείνου βουλαῖς, +ἐπεπαίδευτο γὰρ ὑπ᾽ ἐκείνῳ, τὸ σῶμα δὲ οὐκ ἐφελκόμενος +ὥσπερ ἄλλο [246] τι τῶν ἀναγκαίων πρὸς τὰς +<pb n='180'/><anchor id='Pg180'/><anchor id='Pg181'/> +μάχας. καίτοι καὶ τοῦτον ἄκοντα, φασίν, Ἀθηναῖοι +τῆς πρὸς τὸν διδάσκαλον ἀπέστησαν συνουσίας. +ἀλλ᾽ ἔφερεν ὡς ἀνὴρ ἔμφρων ὢν<note place='foot'>ὢν Hertlein would add.</note> τὴν ἄνοιαν τῶν +αὑτοῦ πολιτῶν ἐγκρατῶς καὶ πρᾴως. καὶ γὰρ +ἀνάγκῃ τῇ πατρίδι καθάπερ μητρὶ δικαίως μὲν οὔ, +χαλεπῶς δὲ ὅμως ἐχούσῃ πρὸς τὴν συνουσίαν +αὐτῶν, εἴκειν ᾤετο χρῆναι, ταῦτα, ὡς εἰκός, +λογιζόμενος· ἀκούειν δὲ χρὴ τῶν ἑξῆς ὡς τοῦ +Περικλέους αὐτοῦ· Ἐμοὶ πόλις μέν ἐστι καὶ +πατρὶς ὁ κόσμος, καὶ φίλοι θεοὶ καὶ δαίμονες +καὶ πάντες [B] ὅσοι καὶ ὁπουοῦν<note place='foot'>ὁπουοῦν Cobet, ὅπου Hertlein, MSS.</note> σπουδαῖοι. χρὴ +δὲ καὶ τὴν οὗ<note place='foot'>τὴν οὗ Hertlein suggests, οὗ MSS.</note> γεγόναμεν τιμᾶν, ἐπειδὴ τοῦτο +θεῖός ἐστι νόμος, καὶ πείθεσθαί γε οἷς ἂν ἐπιτάττῃ +καὶ μὴ βιάζεσθαι μηδέ, ὅ φησιν ἡ παροιμία, +πρὸς κέντρα λακτίζειν· ἀπαραίτητον γάρ ἐστι +τὸ λεγόμενον ζυγὸν τῆς ἀνάγκης. οὐ μὴν ὀδυρτέον +οὐδὲ θρηνητέον ἐφ᾽ οἷς ἐπιτάττει τραχύτερον, +ἀλλὰ τὸ πρᾶγμα λογιστέον αὐτό. νῦν ἀπαλλάττεσθαι +τὸν Ἀναξαγόραν ἀφ᾽ ἡμῶν κελεύει, [C] καὶ +τὸν ἄριστον οὐκ ὀψόμεθα τῶν ἑταίρων, δι᾽ ὃν +ἠχθόμην μὲν τῇ νυκτί, ὅτι μοι τὸν φίλον οὐκ +ἐδείκνυεν, ἡμέρᾳ δὲ καὶ ἡλίῳ χάριν ἠπιστάμην, +ὅτι μοι παρεῖχεν ὁρᾶν οὗ μάλιστα ἤρων. ἀλλ᾽ +εἰ μὲν ὄμματά σοι δέδωκεν ἡ φύσις, ὦ Περίκλεις, +μόνον ὥσπερ τοῖς θηρίοις<note place='foot'>θηρίοις Cobet, ὄρνισιν Hertlein, MSS.</note>, οὐδὲν ἀπεικός ἐστι +σε διαφερόντως ἄχθεσθαι· [D] εἰ δέ σοι ψυχὴν ἐνέπνευσε +<pb n='182'/><anchor id='Pg182'/><anchor id='Pg183'/> +καὶ νοῦν ἐνῆκεν, ὑφ᾽ οὗ τὰ μὲν πολλὰ +τῶν γεγενημένων καίπερ οὐ παρόντα νῦν ὁρᾷς +διὰ τῆς μνήμης, πολλὰ δὲ καὶ τῶν ἐσομένων +ὁ λογισμὸς ἀνευρίσκων ὥσπερ ὄμμασιν ὁρᾶν +προσβάλλει τῷ νῷ, καὶ τῶν ἐνεστώτων οὐ τὰ +πρὸ τῶν ὀμμάτων ἡ φαντασία μόνον ἀποτυπουμένη +δίδωσιν αὐτῷ κρίνειν καὶ καθορᾶν, ἀλλὰ +καὶ τὰ πόρρω καὶ μυριάσι σταδίων ἀπῳκισμένα +τῶν γενομένων παρὰ πόδα [247] καὶ πρὸ τῶν ὀφθαλμῶν +δείκνυσιν ἐναργέστερον, τί χρὴ τοσοῦτον ἀνιᾶσθαι +καὶ σχετλίως φέρειν; ὅτι δὲ οὐκ ἀμάρτυρος ὁ +λόγος ἐστί μοι, +</p> + +<p> +(Let me go back now to Africanus and Laelius. +When Carthage had been destroyed<note place='foot'>Cf. Livy 27. 7.</note> and all Libya +made subject to Rome, Africanus sent Laelius home +and he embarked to carry the good news to their +fatherland. And Scipio was grieved at the +separation from his friend, but he did not think +his sorrow inconsolable. Laelius too was probably +afflicted at having to embark alone, but he did not +regard it as an insupportable calamity. Cato also +made a voyage and left his intimate friends at +home, and so did Pythagoras and Plato and Democritus, +and they took with them no companion on +their travels, though they left behind them at home +many whom they dearly loved. Pericles also set out +on his campaign against Samos without taking +Anaxagoras, and he conquered Euboea by following +the latter's advice, for he had been trained by his +teaching: but the philosopher himself he did not +drag in his train as though he were part of the +equipment needed for battle. And yet in his case +too we are told that much against his will the +Athenians separated him from the society of his +teacher. But wise man that he was, he bore the +folly of his fellow-citizens with fortitude and mildness. +Indeed he thought that he must of necessity +bow to his country's will when, as a mother might, +however unjustly, she still resented their close +friendship; and he probably reasoned as follows. +(You must take what I say next as the very words of +Pericles.<note place='foot'>Cobet rejects this sentence as a gloss; but Julian +perhaps echoes Plato, <hi rend='italic'>Menexenus</hi> 246 C.</note>) +<q rend='pre'>The whole world is my city and fatherland, and +my friends are the gods and lesser divinities and all +good men whoever and wherever they may be. Yet +it is right to respect also the country where I was +born, since this is the divine law, and to obey all her +commands and not oppose them, or as the proverb +says kick against the pricks. For inexorable, as the +saying goes, is the yoke of necessity. But we must +not even complain or lament when her commands +are harsher than usual, but rather consider the +matter as it actually is. She now orders Anaxagoras +to leave me and I shall see no more my best +friend, on whose account the night was hateful to +me because it did not allow me to see my friend, +but I was grateful to daylight and the sun because +they allowed me to see him whom I loved best.<note place='foot'>This a very inappropriate application to Pericles of the +speech of Critoboulos in Xenophon, <hi rend='italic'>Symposium</hi> 4. 12; cf. +Diogenes Laertius 2. 49.</note> +But, Pericles, if nature had given you eyes only as +she has to wild beasts, it would be natural enough +for you to feel excessive grief. But since she has +breathed into you a soul, and implanted in you +intelligence by means of which you now behold in +memory many past events, though they are no longer +before you: and further since your reasoning power +discovers many future events and reveals them as it +were to the eyes of your mind; and again your +imagination sketches for you not only those present +events which are going on under your eyes and +allows you to judge and survey them, but also reveals +to you things at a distance and many thousand +stades<note place='foot'>The Attic stade = about 600 feet.</note> removed more clearly than what is going on +at your feet and before your eyes, what need is +there for such grief and resentment? And to show +that I have authority for what I say,)</q> +</p> + +<quote rend='display'> + +<lg> +<l>Νοῦς ὁρῇ καὶ νοῦς ἀκούει</l> +</lg> + +<p> +(<q rend='none'><q>The mind +sees and the mind hears,</q></q>) +</p> + +</quote> + +<p> +φησὶν ὁ Σικελιώτης, οὕτως ὀξὺ χρῆμα καὶ τάχει +χρώμενον ἀμηχάνῳ, ὥσθ᾽ ὅταν τινὰ τῶν δαιμόνων +Ὄμηρος ἐθέλῃ κεχρημένον ἀπίστῳ πορείας ἐπιδεῖξαι +τάχει, +</p> + +<p> +(says the Sicilian;<note place='foot'>Epicharmus <hi rend='italic'>fr.</hi> 13.</note> +and mind is a thing so acute and endowed with such +amazing speed that when Homer wishes to show +us one of the gods employing incredible speed in +travelling he says:) +</p> + +<quote rend='display'> + +<lg> +<l>Ὡς δ᾽ ὅτ᾽ ἂν ἀΐξῃ νόος ἀνέρος</l> +</lg> + +<p> +(<q rend='none'><q>As when the mind of a man +darts swiftly.</q></q><note place='foot'><hi rend='italic'>Iliad</hi> 15. 80.</note>) +</p> + +</quote> + +<p> +φησί. [B] τούτῳ τοι χρώμενος ῥᾷστα μὲν Ἀθήνηθεν +ὄψει τὸν ἐν Ἰωνίᾳ, ῥᾷστα δὲ ἐκ Κελτῶν τὸν ἐν +Ἰλλυριοῖς καὶ Θρᾴκῃ, καὶ τὸν ἐν Κελτοῖς ἐκ +Θρᾴκης καὶ Ἰλλυριῶν. καὶ γὰρ οὐδ᾽, ὥσπερ τοῖς +φυτοῖς οὐκ ἔνι σώζεσθαι τὴν συνήθη χώραν μεταβάλλουσιν, +ὅταν ἡ τῶν ὡρῶν ᾖ κράσις ἐναντία, +καὶ τοῖς ἀνθρώποις συμβαίνει τόπον ἐκ τόπου +μεταβάλλουσιν ἢ διαφθείρεσθαι παντελῶς ἢ τὸν +τρόπον ἀμείβειν καὶ μετατίθεσθαι περὶ ὧν ὀρθῶς +πρόσθεν ἐγνώκεσαν. [C] οὔκουν οὐδὲ τὴν εὔνοιαν +ἀμβλυτέραν ἔχειν εἰκός, εἰ μὴ καὶ μᾶλλον ἀγαπᾶν +<pb n='184'/><anchor id='Pg184'/><anchor id='Pg185'/> +καὶ στέργειν· ἕπεται γὰρ ὕβρις μὲν κόρῳ, ἔρως +δὲ ἐνδείᾳ. καὶ ταύτῃ τοίνυν ἕξομεν βέλτιον, +ἐπιτεινομένης ἡμῖν τῆς πρὸς ἀλλήλους εὐνοίας, +καθέξομέν τε ἀλλήλους ἐν ταῖς ἑαυτῶν διανοίαις +ἱδρυμένους ὥσπερ ἀγάλματα. καὶ νῦν μὲν ἐγὼ +τὸν Ἀναξαγόραν, αὖθις δὲ ἐκεῖνος ὄψεται ἐμέ· +κωλύει δὲ οὐδὲν [D] καὶ ἅμα βλέπειν ἀλλήλους, +οὐχὶ σαρκία καὶ νεῦρα καὶ μορφῆς τύπωμα, +στέρνα τε ἐξεικασμένα πρὸς ἀρχέτυπον σώματος· +καίτοι καὶ τοῦτο κωλύει τυχὸν οὐδὲν ταῖς διανοίαις +ἡμῶν ἐμφαίνεσθαι· ἀλλ᾽ εἰς τὴν ἀρετὴν καὶ τὰς +πράξεις καὶ τοὺς λόγους καὶ τὰς ὁμιλίας καὶ +τὰς ἐντεύξεις, ἃς πολλάκις ἐποιησάμεθα μετ᾽ +ἀλλήλων, οὐκ ἀμούσως ὑμνοῦντες παιδείαν καὶ +δικαιοσύνην καὶ τὸν ἐπιτροπεύοντα νοῦν τὰ +θνητὰ καὶ τὰ ἀνθρώπινα, [248] καὶ περὶ πολιτείας καὶ +νόμων καὶ τρόπων ἀρετῆς καὶ χρηστῶν ἐπιτηδευμάτων +διεξιόντες, ὅσα γε ἡμῖν ἐπῄει<note place='foot'>ἐπῄει Reiske adds.</note> ἐν καιρῷ +τούτων μεμνημένοις. ταῦτα ἐννοοῦντες, τούτοις +τρεφόμενοι τοῖς εἰδώλοις τυχὸν οὐκ ὀνείρων +νυκτέρων<note place='foot'>νυκτέρων Cobet, νυκτερινῶν Hertlein, MSS.</note> ἰνδάλμασι προσέξομεν οὐδὲ κενὰ καὶ +μάταια προσβαλεῖ τῷ νῷ φαντάσματα πονηρῶς +ὑπὸ τῆς τοῦ σώματος κράσεως αἴσθησις διακειμένη. +οὐδὲ γὰρ αὐτὴν παραληψόμεθα τὴν αἴσθησιν +ὑπουργεῖν ἡμῖν καὶ ὑπηρετεῖσθαι· [B] ἀλλ᾽ +ἀποφυγὼν αὐτὴν ὁ νοῦς ἐμμελετήσει τούτοις +πρὸς κατανόησιν καὶ συνεθισμὸν τῶν ἀσωμάτων +<pb n='186'/><anchor id='Pg186'/><anchor id='Pg187'/> +διεγειρόμενος· νῷ γὰρ δὴ καὶ τῷ κρείττονι σύνεσμεν, +καὶ τὰ τὴν αἴσθησιν ἀποφυγόντα καὶ +διεστηκότα τῷ τόπῳ, μᾶλλον δὲ οὐδὲ δεόμενα +τόπου ὁρᾶν τε καὶ αἱρεῖν πεφύκαμεν, ὅσοις ἀξίως +βεβίωται τῆς τοιαύτης θέας, ἐννοοῦντες αὐτὴν καὶ +συναπτόμενοι. +</p> + +<p> +(<q rend='post'>So if you employ your mind you +will easily from Athens see one who is in Ionia; +and from the country of the Celts one who is in +Illyria or Thrace; and from Thrace or Illyria one +who is in the country of the Celts. And moreover, +though plants if removed from their native soil when +the weather and the season are unfavourable cannot +be kept alive, it is not so with men, who can remove +from one place to another without completely deteriorating +or changing their character and deviating +from the right principles that they had before +adopted. It is therefore unlikely that our affection +will become blunted, if indeed we do not love and +cherish each other the more for the separation. For +<q>wantonness attends on satiety,</q><note place='foot'>Theognis 153. τίκτει τοι κόρος ὕβριν, ὅταν κακῷ ὄλβος +ἔπηται.</note> but love and longing +on want. So in this respect we shall be better +off if our affection tends to increase, and we shall +keep one another firmly set in our minds like holy +images. And one moment I shall see Anaxagoras, +and the next he will see me. Though nothing +prevents our seeing one another at the same instant; +I do not mean our flesh and sinews and <q>bodily +outline and breasts in the likeness</q><note place='foot'>Euripides, <hi rend='italic'>Phoenissae</hi> 165, μορφῆς τύπωμα στέρνα τ᾽ +ἐξῃκασμένα.</note> of the bodily +original—though perhaps there is no reason why +these too should not become visible to our minds—but +I mean our virtue, our deeds and words, our +intercourse, and those conversations which we so +often held with one another, when in perfect +harmony we sang the praises of education and +justice and mind that governs all things mortal and +human: when too we discussed the art of government, +and law, and the different ways of being +virtuous and the noblest pursuits, everything in +short that occurred to us when, as occasion served, +we mentioned these subjects. If we reflect on these +things and nourish ourselves with these images, we +shall probably pay no heed to the <q>visions of dreams +in the night,</q><note place='foot'>Nauck, <hi rend='italic'>Adespota trag. frag.</hi> 108.</note> nor will the senses corrupted by the +alloy of the body exhibit to our minds empty and +vain phantoms. For we shall not employ the senses +at all to assist and minister to us, but our minds +will have escaped from them and so will be exercised +on the themes I have mentioned and aroused to +comprehend and associate with things incorporeal. +For by the mind we commune even with God, and +by its aid we are enabled to see and to grasp things +that escape the senses and are far apart in space, +or rather have no need of space: that is to say, all +of us who have lived so as to deserve such a vision, +conceiving it in the mind and laying hold thereof.</q>) +</p> + +<p> +Ἀλλ᾽ ὁ μὲν Περικλῆς, ἅτε δὴ μεγαλόφρων +ἀνὴρ [C] καὶ τραφεὶς ἐλευθέρως ἐν ἐλευθέρᾳ τῇ πόλει, +ὑψηλοτέροις ἐψυχαγώγει λόγοις αὑτόν· ἐγὼ δὲ +γεγονὼς ἐκ τῶν οἷοι νῦν βροτοί εἰσιν ἀνθρωπικωτέροις +ἐμαυτὸν θέλγω καὶ παράγω λόγοις, καὶ τὸ +λίαν πικρὸν ἀφαιρῶ τῆς λύπης, πρὸς ἕκαστον τῶν +ἀεί μοι προσπιπτόντων ἀπὸ τοῦ πράγματος +δυσχερῶν τε [D] καὶ ἀτόπων φαντασμάτων ἐφαρμόζειν +τινὰ παραμυθίαν πειρώμενος, ὥσπερ ἐπῳδὴν +θηρίου δήγματι δάκνοντος αὐτὴν ἔσω τὴν +καρδίαν ἡμῶν καὶ τὰς φρένας. ἐκεῖνό τοι πρῶτόν +ἐστί μοι τῶν φαινομένων δυσχερῶν. νῦν ἐγὼ +μόνος ἀπολελείψομαι καθαρᾶς ἐνδεὴς ὁμιλίας καὶ +ἐλευθέρας ἐντεύξεως· οὐ γὰρ ἔστι μοι τέως ὅτῳ +διαλέξομαι θαρρῶν ὁμοίως. πότερον οὖν οὐδ᾽ +ἐμαυτῷ διαλέγεσθαι ῥᾴδιόν ἐστί μοι; ἀλλ᾽ ἀφαιρήσεταί +μέ τις καὶ τὴν ἔννοιαν καὶ προσαναγκάσει +νοεῖν ἕτερα καὶ θαυμάζειν παρ᾽ ἃ βούλομαι; ἢ +τοῦτο μέν ἐστι τέρας ἤδη καὶ προσόμοιον τῷ +γράφειν ἐφ᾽ ὕδατος καὶ τῷ λίθον ἕψειν καὶ τῷ +ἱπταμένων ὀρνίθων ἐρευνᾶν ἴχνη τῆς πτήσεως; +οὐκοῦν ἐπειδὴ [249] τούτων ἡμᾶς οὐδεὶς ἀφαιρεῖται, +συνεσόμεθα δήπουθεν αὐτοί πως ἑαυτοῖς, ἴσως δὲ +καὶ ὁ δαίμων ὑποθήσεταί τι χρηστόν· οὐ γὰρ +εἰκὸς ἄνδρα ἑαυτὸν ἐπιτρέψαντα τῷ κρείττονι +<pb n='188'/><anchor id='Pg188'/><anchor id='Pg189'/> +παντάπασιν ἀμεληθῆναι καὶ καταλειφθῆναι παντελῶς +ἔρημον· ἀλλ᾽ αὐτοῦ καὶ ὁ θεὸς χεῖρα ἑὴν +ὑπερέσχε [B] καὶ θάρσος ἐνδίδωσ<note place='foot'>ἐνδίδωσι Hertlein suggests, δίδωσι MSS.</note> καὶ μένος ἐμπνεῖ +καὶ τὰ πρακτέα τίθησιν ἐπὶ νοῦν καὶ τῶν μὴ +πρακτέων ἀφίστησιν. εἵπετό τοι καὶ Σωκράτει +δαιμονία φωνὴ κωλύουσα πράττειν ὅσα μὴ χρεὼν +ἦν· φησὶ δὲ καὶ Ὅμηρος ὑπὲρ Ἀχιλλέως· τῷ γὰρ +ἐπὶ φρεσὶ θῆκεν, ὡς τοῦ θεοῦ καὶ τὰς ἐννοίας +ἡμῶν ἐγείροντος, ὅταν ἐπιστρέψας ὁ νοῦς εἰς +ἑαυτὸν αὑτῷ τε πρότερον ξυγγένηται καὶ τῷ θεῷ +δι ἑαυτοῦ μόνου, [C] κωλυδόομενος ὑπ᾽ οὐδενοός. οὐ γὰρ +ἀκοῆς ὁ νοῦς δεῖται πρὸς τὸ μαθεῖν οὐδὲ μὴν ὁ +θεὸς φωνῆς πρὸς τὸ διδάξαι τὰ δέοντα· ἀλλ᾽ +αἰσθήσεως ἔξω πάσης ἀπὸ τοῦ κρείττονος ἡ +μετουσία γίνεται τῷ νῷ· τίνα μὲν τρόπον καὶ +ὅπως οὐ σχολὴ νῦν ἐπεξιέναι, τὸ δ᾽ ὅτι γίνεται +δῆλον<note place='foot'>δῆλον Cobet, δῆλοι Hertlein, MSS.</note> καὶ σαφεῖς οἱ μάρτυρες, οὐκ ἄδοξοί τινες +οὐδ᾽ ἐν τῇ Μεγαρέως [D] ἄξιοι τάττεσθαι μερίδι, ἀλλὰ +τῶν ἀπενεγκαμένων ἐπὶ σοφία τὰ πρωτεῖα.<note place='foot'>πρωτεῖα Cobet, πρῶτα Hertlein, MSS.</note> +</p> + +<p> +(Ah, but Pericles, inasmuch as he was a man of +lofty soul and was bred as became a free man in +a free city, could solace himself with such sublime +arguments, whereas I, born of such men as now +are,<note place='foot'><hi rend='italic'>Iliad</hi> 5. 304.</note> must beguile and console myself with arguments +more human; and thus I assuage the excessive +bitterness of my sorrow, since I constantly endeavour +to devise some comfort for the anxious and uneasy +ideas which keep assailing me as they arise from +this event, like a charm against some wild beast +that is gnawing into my very vitals<note place='foot'>Cf. 243 <hi rend='smallcaps'>c</hi>.</note> and my soul. +And first and foremost of the hardships that I shall +have to face is this, that now I shall be bereft of our +guileless intercourse and unreserved conversation. +For I have no one now to whom I can talk with anything +like the same confidence. What, you say, +cannot I easily converse with myself? Nay, will not +some one rob me even of my thoughts, and besides +compel me to think differently, and to admire what +I prefer not to admire? Or does this robbery amount +to a prodigy unimaginable, like writing on water or +boiling a stone,<note place='foot'>Two familiar proverbs.</note> or tracing the track of the flight of +birds on the wing? Well then since no one can +deprive us of our thoughts, we shall surely commune +with ourselves in some fashion, and perhaps God +will suggest some alleviation. For it is not likely +that he who entrusts himself to God will be utterly +neglected and left wholly desolate. But over him +God stretches his hand,<note place='foot'><hi rend='italic'>Iliad</hi> 9. 420.</note> endues him with strength, +inspires him with courage, and puts into his mind +what he must do. We know too how a divine +voice accompanied Socrates and prevented him from +doing what he ought not. And Homer also says +of Achilles, <q>She put the thought in his mind,</q><note place='foot'><hi rend='italic'>Iliad</hi> 1. 55.</note> +implying that it is God who suggests our thoughts +when the mind turns inwards and first communes +with itself, and then with God alone by itself, +hindered by nothing external. For the mind needs +no ears to learn with, still less does God need a +voice to teach us our duty: but apart from all sense-perception, +communion with God is vouchsafed to +the mind. How and in what manner I have not +now leisure to inquire, but that this does happen is +evident, and there are sure witnesses thereof—men +not obscure or only fit to be classed with the +Megarians,<note place='foot'>The Megarians on inquiring their rank among the Greeks +from the Delphic oracle were told that they were not in the +reckoning at all, ὑμεῖς δ᾽ οἱ Μεγαρεῖς οὐκ ἐν λόγῳ οὐδ᾽ ἐν +ἀριθμῷ; cf. Theocritus 14. 47.</note>—but such as have borne the palm for +wisdom.) +</p> + +<p> +Οὐκοῦν ἐπειδὴ χρὴ προσδοκᾶν καὶ θεὸν ἡμῖν +παρέσεσθαι πάντως καὶ ἡμᾶς αὐτοὺς αὑτοῖς συνέσεσθαι, +τὸ λίαν δυσχερὲς ἀφαιρετέον ἐστι τῆς +λύπης. ἐπεὶ καὶ τὸν Ὀδυσσέα μόνον ἐν τῇ νήσῳ +καθειργμένον ἑπτὰ τοὺς πάντας ἐνιαυτούς, εἶτ᾽ +ὀδυρόμενον, τῆς μὲν ἄλλης ἐπαινῶ καρτερίας, τῶν +θρήνων δὲ οὐκ ἄγαμαι. [250] τί γὰρ ὄφελος πόντον ἐπ᾽ +ἰχθυόεντα δέρκεσθαι καὶ λείβειν δάκρυα; τὸ +<pb n='190'/><anchor id='Pg190'/><anchor id='Pg191'/> +δὲ μὴ προέσθαι μηδ᾽ ἀπαγορεῦσαι πρὸς τὴν τύχην, +ἀλλ᾽ ἄνδρα μέχρις ἐσχάτων γενέσθαι πόνων<note place='foot'>πόνων Hertlein suggests, φόβων MSS.</note> καὶ +κινδύνων, τοῦτο ἔμοιγε φαίνεται μεῖζον ἢ κατὰ +ἄνθρωπον. οὐ δὴ δίκαιον ἐπαινεῖν μὲν αὐτούς, μὴ +μιμεῖσθαι δέ, οὐδὲ νομίζειν, ὡς ἐκείνοις μὲν ὁ θεὸς +προθύμως συνελάμβανε, [B] τοὺς δὲ νῦν περιόψεται +τῆς ἀρετῆς ὁρῶν ἀντιποιουμένους, δι᾽ ἥνπερ ἄρα +κἀκείνοις ἔχαιρεν· οὐ γὰρ διὰ τὸ κάλλος τοῦ +σώματος, ἐπεί τοι τὸν Νιρέα μᾶλλον ἐχρῆν ἀγαπᾶσθαι, +οὐδὲ διὰ τὴν ἰσχύν, ἀπείρῳ γὰρ ὅσῳ +Λαιστρυγόνες καὶ Κύκλωπες ἦσαν αὐτοῦ κρείττους, +οὐδὲ διὰ τὸν πλοῦτον, οὕτω γὰρ ἂν ἔμεινεν +ἀπόρθητος Τροία. τί δὲ δεῖ πράγματα ἔχειν +αὐτὸν ἐπιζητοῦντα τὴν αἰτίαν, δι ἣν Ὀδυσσέα +φησὶν [C] ὁ ποιητὴς θεοφιλῆ, αὐτοῦ γε ἐξὸν ἀκούειν; +</p> + +<p> +(It follows therefore that since we may expect that +God will be present with us in all our doings, and +that we shall again renew our intercourse, our grief +must lose its sharpest sting. For indeed in the case +of Odysseus<note place='foot'>Cf. Dio Chrysostom 13. 4, Arnim.</note> too, who was imprisoned on the island +for all those seven years and then bewailed his lot, I +applaud him for his fortitude on other occasions, but I +do not approve those lamentations. For of what avail +was it for him to gaze on the fishy sea and shed +tears?<note place='foot'><hi rend='italic'>Odyssey</hi> 5. 84.</note> Never to abandon hope and despair of one's +fate, but to play the hero in the extremes of toil and +danger, does indeed seem to me more than can be +expected of any human being. But it is not right +to praise and not to imitate the Homeric heroes, or +to think that whereas God was ever ready to assist +them he will disregard the men of our day, if he +sees that they are striving to attain that very virtue +for which he favoured those others. For it was not +physical beauty that he favoured, since in that case +Nireus<note place='foot'><hi rend='italic'>Iliad</hi> 2. 673.</note> would have been more approved; nor +strength, for the Laëstrygons<note place='foot'><hi rend='italic'>Odyssey</hi> 10. 119 foll.</note> and the Cyclops were +infinitely stronger than Odysseus; nor riches, for +had that been so Troy would never have been +sacked. But why should I myself labour to discover +the reason why the poet says that Odysseus was +beloved by the gods, when we can hear it from +himself? It was) +</p> + +<quote rend='display'> + +<lg> +<l>Οὕνεκ᾽ ἐπητής ἐσσι καὶ ἀγχίνοος καὶ ἐχέφρων.</l> +</lg> + +<p> +(<q>Because thou art so wary, so +ready of wit, so prudent.</q><note place='foot'><hi rend='italic'>Odyssey</hi> 13. 332.</note>) +</p> + +</quote> + +<p> +δῆλον οὖν ὡς, εἴπερ ἡμῖν ταῦτα προσγένοιτο, τὸ +κρεῖττον οὐκ ἐλλείψει τὰ παρ᾽ ἑαυτοῦ, ἀλλὰ καὶ +κατὰ τὸν δοθέντα πάλαι ποτὲ Λακεδαιμονίοις +χρησμὸν καλούμενός τε καὶ ἄκλητος ὁ θεὸς +παρέσται. +</p> + +<p> +(It is therefore evident +that if we have these qualities in addition, God +on His side will not fail us, but in the words of +the oracle once given of old to the Lacedaemonians, +<q>Invoked or not invoked, God will be present +with us.</q><note place='foot'>Cf. <hi rend='italic'>Oration</hi> 6. 201 <hi rend='smallcaps'>c</hi>; Thucydides 1. 118.</note>) +</p> + +<p> +[D] Τούτοις ἐμαυτὸν ψυχαγωγήσας ἐπ᾽ ἐκεῖνο τὸ +μέρος ἄπειμι πάλιν, ὃ δοκεῖ τῇ μὲν ἀληθείᾳ +μικρὸν εἶναι, πρὸς δόξαν δὲ ὅμως οὐκ ἀγεννές. +Ὁμήρου τοί φασι δεῖσθαι καὶ τὸν Ἀλέξανδρον, οὐ +δήπου συνόντος, ἀλλὰ κηρύττοντος ὥσπερ Ἀχιλλέα +καὶ Πάτροκλον καὶ Αἴαντας ἄμφω καὶ τὸν +<pb n='192'/><anchor id='Pg192'/><anchor id='Pg193'/> +Ἀντίλοχον. ἀλλ᾽ ὁ μὲν ὑπερορῶν ἀεὶ τῶν παρόντων, +ἐφιέμενος δὲ τῶν ἀπόντων οὐκ ἠγάπα +τοῖς καθ᾽ ἑαυτὸν οὐδὲ ἠρκεῖτο τοῖς δοθεῖσι· καὶ +εἴπερ ἔτυχεν Ὁμήρου, [251] τὴν Ἀπόλλωνος ἴσως ἂν +ἐπόθησε λύραν, ᾗ τοῖς Πηλέως ἐκεῖνος ἐφύμνησε +γάμοις, οὐ τῆς Ὁμήρου συνέσεως τοῦτο πλάσμα +νομίσας, ἀλλ᾽ ἀληθὲς ἔργον ἐνυφανθὲν τοῖς ἔπεσιν, +ὥσπερ οἶμαι τὸ +</p> + +<p> +(Now that I have consoled myself with these +arguments I will go back to that other consideration +which, though it seems trivial, nevertheless is generally +esteemed to be not ignoble. Even Alexander, +we are told, felt a need for Homer, not, of course, to +be his companion, but to be his herald, as he was for +Achilles and Patroclus and the two Ajaxes and +Antilochus. But Alexander, ever despising what he +had and longing for what he had not, could never be +content with his contemporaries or be satisfied with +the gifts that had been granted to him. And even if +Homer had fallen to his lot he would probably have +coveted the lyre of Apollo on which the god played +at the nuptials of Peleus;<note place='foot'><hi rend='italic'>Iliad</hi> 24. 63.</note> and he would not have +regarded it as an invention of Homer's genius but +an actual fact that had been woven into the epic, +as when for instance Homer says,) +</p> + +<quote rend='display'> + +<lg> +<l>Ἠὼς μὲν κροκόπεπλος ἐκίδνατο πᾶσαν ἐπ᾽ αἶαν</l> +</lg> + +<p> +(<q>Now Dawn +with her saffron robe was spread over the whole +earth</q>;<note place='foot'><hi rend='italic'>Iliad</hi> 8. 1.</note>) +</p> + +</quote> + +<p> +καὶ +</p> + +<p> +(and) +</p> + +<quote rend='display'> + +<lg> +<l>Ἡέλιος δ᾽ ἀνόρουσε</l> +</lg> + +<p> +(<q>Then uprose the Sun</q>;<note place='foot'><hi rend='italic'>Odyssey</hi> 3. 1.</note>) +</p> + +</quote> + +<p> +καὶ +</p> + +<p> +(and) +</p> + +<quote rend='display'> + +<lg> +<l>Κρήτη τις γαῖ᾽ ἐστί,</l> +</lg> + +<p> +(<q>There +is a land called Crete</q>;<note place='foot'><hi rend='italic'>Odyssey</hi> 19. 172.</note>) +</p> + +</quote> + +<p> +καὶ ὅσα τοιαῦτά φασιν οἱ ποιηταί, δῆλα καὶ +ἐναργῆ τὰ μὲν ὄντα καὶ εἰς ἡμᾶς ἕτι, τὰ δὲ γιγνόμενα. +</p> + +<p> +(or other similar statements +of poets about plain and palpable things partly +existing to this very day, partly still happening.) +</p> + +<p> +[B] Ἀλλὰ τῷ μὲν εἴτε μέγεθος ἀρετῆς ὑπερέχον<note place='foot'>ὑπερέχον Naber, ὑπάρχον Hertlein, MSS.</note> +καὶ τῶν προσόντων ἀγαθῶν οὐδαμῶς ἐλάττων +σύνεσις εἰς τοσαύτην ἐπιθυμίαν τὴν ψυχὴν ἐξῆγεν, +ὥστε μειζόνων ἢ κατὰ τοὺς ἄλλους ὀρέγεσθαι,<note place='foot'>ὀρέγεσθαι Petavius, lacuna Hertlein, MSS.</note> +εἴθ᾽ ὑπερβολή τις ἀνδρείας καὶ θάρσους εἰς ἀλαζονείαν +ἄγουσα<note place='foot'>ἄγουσα Cobet, ῥέπουσα Hertlein, ... οὐσα V.</note> καὶ πρὸς αὐθάδειαν βλέπουσα, +ἀφείσθω σκοπεῖν ἐν κοινῷ τοῖς βουλομένοις ἐπαινεῖν +ἢ ψέγειν αὐτόν, [C] εἴ τις ἄρα καὶ ταύτης ὑπολαμβάνει +τῆς μερίδος προσήκειν ἐκείνῳ. ἡμεῖς δὲ τοῖς +παροῦσιν ἀγαπῶντες ἀεὶ καὶ τῶν ἀπόντων ἥκιστα +μεταποιούμενοι στέργομεν μέν, ὁπόταν ὁ κήρυξ +<pb n='194'/><anchor id='Pg194'/><anchor id='Pg195'/> +ἐπαινῇ, θεατής τε καὶ συναγωνιστὴς πάντων ἡμῖν +γεγονώς, μὴ τοὺς λόγους παραδεξάμενος εἰς χάριν +καὶ ἀπέχθειαν εἰκῇ πεπλασμένους· ἀρκεῖ δὲ ἡμῖν +καὶ φιλεῖν ὁμολογῶν μόνον, ἐς δὲ τὰ ἄλλα σιωπηλότερος +ὢν καὶ τῶν Πυθαγόρᾳ τελεσθέντων. +</p> + +<p> +(But in Alexander's case, whether a superabundance +of virtue and an intelligence that matched the +advantages with which he was endowed exalted his +soul to such heights of ambition that he aimed +at greater achievements than are within the scope of +other men; or whether the cause was an excess +of courage and valour that led him into ostentation +and bordered on sinful pride, must be left as a +general topic for consideration by those who desire +to write either a panegyric of him or a criticism; +if indeed anyone thinks that criticism also can +properly be applied to him. I on the contrary can +always be content with what I have and am the +last to covet what I have not, and so am well content +when my praises are uttered by a herald who +has been an eyewitness and comrade-in-arms in all +that I have done; and who has never admitted any +statements invented at random out of partiality or +prejudice. And it is enough for me if he only admit +his love for me, though on all else he were more +silent than those initiated by Pythagoras.) +</p> + +<p> +[D] Ἐνταῦθα ὑπέρχεταί μοι καὶ τὸ θρυλούμενον, +ὡς οὐκ εἰς Ἰλλυριοὺς μόνον, ἀλλὰ καὶ εἰς Θρᾷκας +ἀφίξῃ καὶ τοὺς περὶ τὴν θάλατταν ἐκείνην οἰκοῦντας +Ἕλληνας, ἐν οἷς γενομένῳ μοι καὶ τραφέντι +πολὺς ἐντέτηκεν ἔρως ἀνδρῶν τε καὶ χωρίων καὶ +πόλεων. ἴσως δὲ οὐ φαῦλος οὐδὲ ἐκείνων ἐναπολέλειπται +ταῖς ψυχαῖς ἔρως ἡμῶν, οἷς εὖ οἶδ᾽ ὅτι +τὸ λεγόμενον ἀσπάσιος [252] ἐλθὼν ἂν γένοιο, δικαίαν +ἀμοιβὴν ἀντιδιδοὺς αὐτοῖς ὑπὲρ ὧν ἡμᾶς ἀπολέλοιπας +ἐνθάδε. καὶ τοῦτο μὲν οὐχ ὡς εὐχόμενος· +ἐπεὶ τό γε ἰέναι πρὸς ἡμᾶς τὴν αὐτὴν ταχέως +ἄμεινον· ἀλλ᾽ ὡς, εἰ γένοιτο, καὶ πρὸς τοῦθ᾽ ἕξων +οὐκ ἀπαραμυθήτως οὐδὲ ἀψυχαγωγήτως ἐννοῶ, +συγχαίρων ἐκείνοις, ὅτι σε παρ᾽ ἡμῶν ὄψονται. +Κελτοῖς γὰρ ἐμαυτὸν ἤδη διὰ σὲ συντάττω, ἄνδρα +εἰς τοὺς πρώτους τῶν Ἑλλήνων τελοῦντα καὶ κατ᾽ +εὐνομίαν καὶ κατὰ [B] ἀρετὴν τὴν ἄλλην, καὶ ῥητορείαν +ἄκρον καὶ φιλοσοφίας οὐκ ἄπειρον, ἧς Ἕλληνες +μόνοι τὰ κράτιστα μετεληλύθασι, λόγῳ τἀληθές, +ὥσπερ οὖν πέφυκε, θηρεύσαντες, οὐκ ἀπίστοις +μύθοις οὐδὲ παραδόξῳ τερατείᾳ προσέχειν ἡμᾶς, +ὥσπερ οἱ πολλοὶ τῶν βαρβάρων, ἐάσαντες. +</p> + +<p> +(Here however I am reminded of the report current +that you are going not only to Illyria but to Thrace +also, and among the Greeks who dwell on the shores +of that sea.<note place='foot'>The Propontis.</note> Among them I was born and brought +up, and hence I have a deeply rooted affection for +them and for those parts and the cities there. And +it may be that in their hearts also there still remains +no slight affection for me: I am therefore well +assured that you will, as the saying is, gladden their +hearts by your coming, and there will be a fair +exchange, since they will gain in proportion as I +lose by your leaving me here. And I say this not +because I wish you to go—for it were far better if +you should return to me by the same road without +delay—but the thought in my mind is that even for +this loss I shall not be without comfort or consolation, +since I can rejoice with them on seeing you just +come from us. I say <q>us,</q> since on your account I +now rank myself among the Celts,<note place='foot'>Sallust was a native of Gaul.</note> seeing that you are +worthy to be counted among the most distinguished +Greeks for your upright administration and your +other virtues; and also for your consummate skill in +oratory; in philosophy too you are thoroughly +versed, a field wherein the Greeks alone have +attained the highest rank; for they sought after +truth, as its nature requires, by the aid of reason +and did not suffer us to pay heed to incredible fables +or impossible miracles like most of the barbarians.) +</p> + +<pb n='196'/><anchor id='Pg196'/><anchor id='Pg197'/> + +<p> +Ἀλλὰ καὶ τοῦτο μὲν ὅπως ποτὲ ἔχει, τανῦν +ἀφείσθω. σὲ δέ· προπέμπειν ἤδη γὰρ ἄξιον μετ᾽ +εὐφημίας· ἄγοι μὲν θεὸς εὐμενής, ὅποι ποτ᾽ ἂν +δέῃ πορεύεσθαι, [C] Ξένιος δὲ ὑποδέχοιτο καὶ Φίλιος +εὔνους, ἄγοι τε διὰ γῆς ἀσφαλῶς· κἂν πλεῖν δέῃ, +στορεννύσθω τὰ κύματα· πᾶσι δὲ φανείης φίλος +καὶ τίμιος, ἡδὺς μὲν προσιών, ἀλγεινὸς δὲ ἀπολείπων +αὐτούς· στέργων δὲ ἡμᾶς ἥκιστα ποθήσειας +ἀνδρὸς ἑταίρου καὶ φίλου πιστοῦ κοινωνίαν. +εὐμενῆ δὲ καὶ τὸν αὐτοκράτορά σοι θεὸς ἀποφήνειε +καὶ τὰ ἄλλα πάντα κατὰ νοῦν διδοίη, [D] καὶ τὴν +οἴκαδε παρ᾽ ἡμᾶς πορείαν ἀσφαλῆ παρασκευάζοι +καὶ ταχεῖαν. +</p> + +<p> +(However, this subject also, whatever the truth +about it may be, I must lay aside for the present. +But as for you—for I must needs dismiss you with +auspicious words—may God in His goodness be your +guide wherever you may have to journey, and as the +God of Strangers and the Friendly One<note place='foot'>These are regular epithets of Zeus.</note> may He +receive you graciously and lead you safely by land; +and if you must go by sea, may He smooth the +waves!<note place='foot'>Theocritus 7. 57.</note> And may you be loved and honoured +by all you meet, welcome when you arrive, regretted +when you leave them! Though you retain your +affection for me, may you never lack the society of a +good comrade and faithful friend! And may God +make the Emperor gracious to you, and grant you all +else according to your desire, and make ready for +you a safe and speedy journey home to us!) +</p> + +<p> +Ταῦτά σοι μετὰ τῶν καλῶν κἈγαθῶν ἀνδρῶν +συνεύχομαι, καὶ ἔτι πρὸς τοίτοις +</p> + +<p> +(In these prayers for you I am echoed by all good +and honourable men; and let me add one prayer +more:) +</p> + +<quote rend='display'> + +<lg> +<l>Οὖλέ τε καὶ μέγα χαῖρε, θεοὶ δὲ τοι ὄλβια δοῖεν,</l> +<l>Νοστῆσαι οἶκόνδε φίλην ἐς πατρίδα γαῖαν.</l> +</lg> + +<p> +(<q>Health and great joy be with thee, and may +the gods give thee all things good, even to come +home again to thy dear fatherland!</q><note place='foot'><hi rend='italic'>Odyssey</hi> 24. 402; and 10. 562.</note>) +</p> + +</quote> + +</div> + +</div> + +<pb n='200'/><anchor id='Pg200'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Letter to Themistius the +Philosopher</head> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Introduction</head> + +<p> +On the strength of his Aristotelian <q>Paraphrases</q> +Themistius may be called a scholar, though hardly +a philosopher as he himself claimed. Technically he +was a Sophist: that is to say he gave public lectures +(ἐπιδείξεις), wrote exercises after the Sophistic +pattern and went on embassies, which were entrusted +to him solely on account of his persuasive charm. +But he insisted that he was no Sophist, because he +took no fees<note place='foot'>Themistius 260 <hi rend='smallcaps'>c</hi>, 345 <hi rend='smallcaps'>c</hi>.</note> and styled himself a practical philosopher.<note place='foot'>245 <hi rend='smallcaps'>d</hi>.</note> +He was indifferent to the Neo-Platonic +philosophy,<note place='foot'>33, 295 <hi rend='smallcaps'>b</hi>.</note> and, since Constantius made him a +Senator, he cannot have betrayed any zeal for the +Pagan religion. From Julian's Pagan restoration he +seems to have held aloof, and, though Julian had +been his pupil, probably at Nicomedia, he did not +appoint him to any office. Under the Christian +Emperor Theodosius he held a prefecture. There is +no evidence for a positive coolness, such as Zeller<note place='foot'>Vol. 5, p. 742.</note> +assumes, between Themistius and Julian, and we +know too little of their relations to assert with some +critics that the respectful tone of this letter is +ironical.<note place='foot'>Libanius <hi rend='italic'>Epistle</hi> 1061 mentions an Oration by Themistius +in praise of Julian, but this is not extant.</note> It was probably written after Julian had +<pb n='201'/><anchor id='Pg201'/> +become Emperor, though there is nothing in it that +would not suit an earlier date; it is sometimes +assigned to 355 when Julian was still Caesar. The +quotations from Aristotle are appropriately addressed +to Themistius as an Aristotelian commentator. +</p> + +</div> + +<pb n='202'/><anchor id='Pg202'/><anchor id='Pg203'/> + +<div> + +<p> +[253] ΙΟΥΛΙΑΝΟΥ ΑΥΤΟΚΡΑΤΟΡΟΣ +</p> + +<p> +(Julian, Emperor) +</p> + +<p> +ΘΕΜΙΣΤΙΩΙ ΦΙΛΟΣΟΦΩΙ +</p> + +<p> +(To Themistius the +Philosopher) +</p> + +<p> +Ἐγώ σοι βεβαιῶσαι μέν, ὥσπερ οὖν γράφεις, +τὰς ἐλπίδας καὶ σφόδρα εὔχομαι, δέδοικα δὲ μὴ +διαμάρτω, μείζονος οὔσης τῆς ὑποσχέσεως, ἣν +ὑπὲρ ἐμοῦ πρός τε τοὺς ἄλλους ἅπαντας καὶ ἔτι +μᾶλλον πρὸς σεαυτὸν ποιῇ· καί μοι πάλαι μὲν +οἰομένῳ πρός τε τὸν Ἀλέξανδρον καὶ τὸν Μάρκον, +καὶ εἴ τις ἄλλος γέγονεν ἀρετῇ διαφέρων, [B] εἶναι +τὴν ἅμιλλαν φρίκη τις προσῄει καὶ δέος θαυμαστόν, +μὴ τοῦ μὲν ἀπολείπεσθαι παντελῶς τῆς +ἀνδρείας δόξω, τοῦ δὲ τῆς τελείας ἀρετῆς οὐδὲ ἐπ᾽ +ὀλίγον ἐφίκωμαι. εἰς ταῦτα ἀφορῶν ἀνεπειθόμην +τὴν σχολὴν ἐπαινεῖν, καὶ τῶν Ἀττικῶν διαιτημάτων<note place='foot'>διαιτημάτων Naber, διηγημάτων Hertlein, MSS.</note> +αὐτός τε ἡδέως ἐμεμνήμην καὶ τοῖς φίλοις +ὑμῖν προσᾴδειν ἠξίουν, ὥσπερ οἱ τὰ βαρέα φορτία +φέροντες ἐν ταῖς ᾠδαῖς ἐπικουφίζουσιν αὑτοῖς +τὴν ταλαιπωρίαν. [C] σὺ δέ μοι νῦν μεῖζον ἐποίησας +διὰ τῆς ἔναγχος ἐπιστολῆς τὸ δέος καὶ +τὸν ἀγῶνα τῷ παντὶ χαλεπώτερον ἔδειξας, ἐν +ταύτῃ παρὰ τοῦ θεοῦ τετάχθαι με τῇ μερίδι λέγων, +ἐν ᾗ πρότερον Ἡρακλῆς καὶ Διόνυσος ἐγενέσθην +φιλοσοφοῦντες ὁμοῦ καὶ βασιλεύοντες καὶ πᾶσαν +<pb n='204'/><anchor id='Pg204'/><anchor id='Pg205'/> +σχεδὸν [254] τῆς ἐπιπολαζούσης κακίας ἀνακαθαιρόμενοι +γῆν τε καὶ θάλατταν. κελεύεις δὲ πᾶσαν +ἀποσεισάμενον σχολῆς ἔννοιαν καὶ ῥᾳστώνης +σκοπεῖν, ὅπως τῆς ὑποθέσεως ἀξίως ἀγωνιούμεθα· +εἶτα ἐπ᾽ αὐτοῖς τῶν νομοθετῶν μέμνησαι, Σόλωνος, +Πιττακοῦ, Λυκούργου, καὶ τούτων ἁπάντων μείζονα +χρῆναι παρ᾽ ἡμῶν λέγεις τοὺς ἀνθρώπους ἐν +δίκῃ νῦν περιμένειν. τούτοις ἐγὼ τοῖς λόγοις +ἐντυχὼν ἐξεπλάγην μικροῦ· [B] σοὶ μὲν γὰρ ὑπελάμβανον +οὐδαμῶς θεμιτὸν κολακεύειν ἢ ψεύδεσθαι, +ἐμαυτῷ δὲ συνειδὼς φύσεως μὲν ἕνεκα διαφέρον +οὐδὲν οὔτε ἐξ ἀρχῆς οὔτε νῦν ὑπάρξαν, φιλοσοφίας +δὲ ἐρασθέντι μόνον· τὰς γὰρ ἐν μέσῳ σιγῶ +τύχας, αἵ μοι τὸν ἔρωτα τοῦτον ἀτελῆ τέως +ἐφύλαξαν· οὐκ εἴχον οὖν ὅ, τι χρὴ περὶ τῶν +τοιούτων λόγων συμβαλεῖν, ἕως ἐπὶ νοῦν ἤγαγεν +ὁ θεός, [C] μή ποτε ἄρα προτρέπειν ἐθέλεις διὰ τῶν +ἐπαίνων καὶ τῶν ἀγώνων δεῖξαι τὸ μέγεθος, οἷς +ἀνάγκη πᾶσα τὸν ἐν πολιτείᾳ ζῶντα παραβεβλῆσθαι +τὸν ἅπαντα χρόνον. +</p> + +<p> +(I earnestly desire to fulfil your hopes of me even +as you express them in your letter, but I am afraid I +shall fall short of them, since the expectations you +have raised both in the minds of others, and still +more in your own, are beyond my powers. There +was a time when I believed that I ought to try +to rival men who have been most distinguished for +excellence, Alexander, for instance, or Marcus;<note place='foot'>The Emperor Marcus Aurelius.</note> but +I shivered at the thought and was seized with terror +lest I should fail entirely to come up to the courage +of the former, and should not make even the least +approach to the latter's perfect virtue. With this in +mind I convinced myself that I preferred a life of +leisure, and I both gladly recalled the Attic manner +of living, and thought myself to be in sweet +accord with you who are my friends, just as those +who carry heavy burdens lighten their labour by +singing.<note place='foot'>Apparently an echo of Dio Chrysostom, <hi rend='italic'>Oration</hi> 1. 9, +Arnim.</note> But by your recent letter you have increased +my fears, and you point to an enterprise in +every way more difficult. You say that God has +placed me in the same position as Heracles and +Dionysus of old who, being at once philosophers and +kings, purged almost the whole earth and sea of the +evils that infested them. You bid me shake off all +thought of leisure and inactivity that I may prove +to be a good soldier worthy of so high a destiny. +And besides those examples you go on to remind me +of law-givers such as Solon, Pittacus, and Lycurgus, +and you say that men have the right to expect from +me now greater things than from any of these. +When I read these words I was almost dumbfounded; +for on the one hand I was sure that it was +unlawful for you as a philosopher to flatter or deceive; +on the other hand I am fully conscious that by nature +there is nothing remarkable about me—there never +was from the first nor has there come to be now,—but +as regards philosophy I have only fallen in love +with it (I say nothing of the fates that have intervened<note place='foot'>Euripides, <hi rend='italic'>Orestes</hi> 16.</note> +to make that love so far ineffectual). I could +not tell therefore how I ought to interpret such expressions, +until God brought it into my mind that +perhaps by your very praises you wished to exhort +me, and to point out how great are those trials to +which a statesman must inevitably be exposed every +day of his life.) +</p> + +<p> +Τοῦτο δὲ ἀποτρέποντός ἐστι πλέον ἢ πρὸς τὸν +βίον παρορμῶντος. ὥσπερ γὰρ εἴ τις τὸν πορθμὸν +τὸν παρ᾽ ὑμῖν πλέων καὶ οὐδὲ τοῦτον ῥᾳδίως οὐδὲ +εὐκόλως ὑφιστάμενος ἀκούοι παρά του μαντικὴν +ἐπαγγελλομένου τέχνην, [D] ὡς χρεὼν αὐτὸν τὸν +Αἰγαῖον ἀναμετρῆσαι καὶ τὸν Ἰόνιον καὶ τῆς ἔξω +θαλάσσης ἅψασθαι, καὶ <q>Νῦν μὲν</q> ὁρᾷς ὁ προφήτης +λέγοι <q>τείχη καὶ λιμένας, ἐκεῖ δὲ γενόμενος +<pb n='206'/><anchor id='Pg206'/><anchor id='Pg207'/> +οὐδὲ σκοπιὰν οὐδὲ πέτραν ὄψει, ἀλλ᾽ ἀγαπήσεις +καὶ ναῦν πόρρωθεν κατιδὼν προσειπεῖν τοὺς ἐμπλέοντας, +καὶ τῆς γῆς ὀψέ ποτε ἁψάμενος, τῷ +θεῷ πολλάκις προσεύξῃ, πρὸς αὐτῷ γοῦν τῷ τέλει +τοῦ βίου τυχεῖν [255] ὅρμου καὶ τήν τε ναῦν σώαν +παραδοῦναι καὶ τοὺς ἐμπλέοντας ἀπαθεῖς τοῖς +οἰκείοις κακῶν παραστῆσαι καὶ τὸ σῶμα τῇ +μητρὶ γῇ δοῦναι, τοῦτο δὲ ἐσόμενον ἴσως ἄδηλον +ἔσται σοι μέχρι τῆς τελευταίας ἐκείνης ἡμέρας·</q> +ἆρ᾽ οἴει τούτων ἀκούσαντα τῶν λόγων ἐκεῖνον +πόλιν γ᾽ ἂν<note place='foot'>γ᾽ ἂν Hertlein suggests, γοῦν MSS.</note> οἰκεῖν ἑλέσθαι πλησίον θαλάσσης, +οὐχὶ δὲ χαίρειν εἰπόντα πλούτῳ καὶ τοῖς ἐξ +ἐμπορίας ἀγαθοῖς περιγιγνομένοις, γνωρέμων πολλῶν, +ξενικῆς φιλίας, [B] ἱστορίας ἐθνῶν καὶ πόλεων +ὑπεριδόντα σοφὸν ἀποφαίνειν τὸν τοῦ Νεοκλέους, +ὃς κελεύει λαθεῖν βιώσαντα; καὶ σὺ δὲ ἕοικας +τοῦτο καταμαθὼν προκαταλαμβάνειν ἡμᾶς ταῖς +εἰς τὸν Ἐπίκουρον λοιδορίαις καὶ προεξαιρεῖν τὴν +τοιαύτην γνώμην. φὴς γάρ που σχολὴν ἐπαινεῖν +ἀπράγμονα καὶ διαλέξεις ἐν περιπάτοις προσήκειν +ἐκείνῳ· [C] ἐγὲ δὲ ὅτι μὲν οὐ καλῶς Ἐπικούρῳ +ταῦτα ἐδόκει, πάλαι καὶ σφόδρα πείθομαι· εἰ δὲ +πάνθ᾽ ὁντινοῦν ἐπὶ πολιτείαν προτρέπειν ἄξιον, +καὶ τὸν ἧττον πεφυκότα καὶ τὸν οὔπω τελέως +δυνάμενον, ἐπὶ πλεῖστον ἴσως διαπορῆσαι χρή. +λέγουσι γάρ τοι καὶ τὸν Σωκράτη πολλοὺς μὲν οὐ +σφόδρα εὐφυῶς<note place='foot'>εὐφυῶς Reiske adds.</note> ἔχοντας ἀπαγαγεῖν τοῦ βήματος, +<pb n='208'/><anchor id='Pg208'/><anchor id='Pg209'/> +καὶ Γλαύκωνα ἐκεῖνον, Ξενοφῶν λέγει· τὸν δὲ<note place='foot'>καὶ Γλαύκωνα ... λέγει· τὸν δὲ Wyttenbach, Γλαύκωνα δὲ +ἐκεῖνον ὡς Ξενοφῶν λέγει, καὶ τὸν Hertlein, MSS.</note> +τοῦ Κλεινίου παῖδα πειραθῆναι μὲν ἐπισχεῖν, [D] οὐ +δυνηθῆναι δὲ περιγενέσθαι τοῦ νεανίσκου τῆς +ὁρμῆς. ἡμεῖς δὲ καὶ ἄκοντας καὶ ξυνιέντας αὑτῶν +προσαναγκάσομεν, θαρρεῖν ὑπὲρ τηλικούτων ἔργων +κελεύοντες, ὧν οὐκ ἀρετὴ μόνον ἐστὶν οὐδὲ +προαίρεσις ὀρθὴ κυρία, πολὺ δὲ πλέον ἡ τύχη +κρατοῦσα πανταχοῦ καὶ βιαζομένη ῥέπειν ᾗπερ +ἂν ἐθέλῃ τὰ πράγματα; Χρύσιππος δὲ δοκεῦ τὰ +μὲν ἄλλα σοφὸς εἶναι καὶ νομισθῆναι δικαίως, +ἀγνοήσας δὲ τὴν τύχην καὶ τὸ αὐτόματον καί +τινας ἄλλας αἰτίας [256] τοιαύτας ἔξωθεν τοῖς πρακτικοῖς +παρεμπιπτούσας οὐ σφόδρα ὁμολογούμενα +λέγειν οἷς ὁ χρόνος ἡμᾶς διὰ μυρίων ἐναργῶς +διδάσκει παραδειγμάτων. ποῦ γὰρ εὐτυχῆ καὶ +μακάριον Κάτωνα φήσομεν; ποῦ δὲ Δίωνα τὸν +Σικελιώτην εὐδαίμονα; οἷς τοῦ μὲν ἀποθανεῖν +ἔμελεν ἴσως οὐδέν, τοῦ δὲ μὴ λείπειν ἀτελεῖς τὰς +πράξεις, ἐφ᾽ ἃς ἐξ ἀρχῆς ὥρμησαν, [B] καὶ σφόδρα +ἔμελε, καὶ πάντα ἂν εἵλοντο παθεῖν ὑπὲρ τούτου. +σφαλέντες δὲ ἐν ἐκείνοις εἰ μὲν εὐσχημόνως +ἔφερον, ὥσπερ οὖν λέγεται, τὴν τύχην παραμυθίαν +ἔσχον ἐκ τῆς ἀρετῆς οὐ μικράν, εὐδαίμονες +δὲ οὐκ ἂν λέγοιντο τῶν καλλίστων πράξεων +διημαρτηκότες, πλὴν ἴσως διὰ τὴν Στωικὴν +ἔνστασιν· πρὸς ἣν ῥητέον, ὡς οὐ ταὐτόν ἐστιν +ἐπαινεῖσθα καὶ μακαρίζεσθαι, καὶ εἰ φύσει τὸ +ζῷον εὐδαιμονίας ὀρέγεται, [C] κρεῖττον εἶναι τὸ κατ᾽ +<pb n='210'/><anchor id='Pg210'/><anchor id='Pg211'/> +ἐκείνην μακαριστὸν τέλος τοῦ κατ᾽ ἀρετὴν ἐπαινετοῦ. +ἥκιστα δὲ φιλεῖ τῆς εὐδαιμονίας ἡ βεβαιότης +τῇ τύχῃ πιστεύειν. καὶ τοὺς ἐν πολιτείᾳ +ζῶντας οὐκ ἔνεστιν ἔνευ ταύτης ἀναπνεῖν τὸ +δὴ λεγόμενον ...<note place='foot'>After λεγόμενον several words are lost.</note> ἀληθῶς θεωροῦντες εἴτε καὶ +πεποιήκασι καὶ στρατηγὸν λόγῳ<note place='foot'>λόγῳ Reiske, λόγοι Hertlein, MSS.</note>, καθάπερ οἱ +τὰς ἰδέας εἴτε καὶ ψευδῶς ξυντιθέντες, ἐν τοῖς +ἀσωμάτοις καὶ νοητοῖς ἱδρῦσθαί που τῶν τυχαίων +ὑπεράνω πάντων, ἢ τὸν Διογένους ἐκεῖνον +</p> + +<p> +(But your method is more likely to discourage than +to make one eager for such an existence. Suppose that +a man were navigating your strait,<note place='foot'>The Bosporus; Themistius was probably at Constantinople.</note> and were finding +even that none too easy or safe, and then suppose some +professional soothsayer should tell him that he would +have to traverse the Aegaean and then the Ionian +Sea, and finally embark on the outer sea. <q>Here,</q> +that prophet would say, <q>you see towns and harbours, +but when you arrive there you will see not so much +as a watch-tower or a rock, but you will be thankful +to descry even a ship in the distance and to hail her +crew. You will often pray to God that you may, however +late, touch land and reach a harbour, though that +were to be the last day of your life. You will pray +to be allowed to bring home your ship safe and +sound and restore your crew unscathed to their +friends, and then to commit your body to mother +earth. And this indeed may happen, but you will +not be sure of it until that final day.</q> Do you +think that such a man after being told all this would +choose even to live in a sea-port town? Would he +not bid adieu to money-making and all the advantages +of commerce, and caring little for troops of friends +and acquaintances abroad, and all that he might +learn about nations and cities, would he not approve +the wisdom of the son of Neocles<note place='foot'>Epicurus; his advice was λαθὲ βιώσας.</note> who bids +us <q>Live in obscurity</q>? Indeed, you apparently +perceived this, and by your abuse of Epicurus you +tried to forestall me and to eradicate beforehand +any such purpose. For you go on to say that it was +to be expected that so idle a man as he should commend +leisure and conversations during walks. Now +for my part I have long been firmly convinced that +Epicurus was mistaken in that view of his, but +whether it be proper to urge into public life any and +every man, both him who lacks natural abilities and +him who is not yet completely equipped, is a point +that deserves the most careful consideration. We +are told that Socrates dissuaded from the statesman's +profession<note place='foot'>Literally <q>from the βῆμα,</q> <hi rend='italic'>i.e.</hi> the stone on the Pnyx +from which the Athenian orator addressed the people.</note> many who had no great natural talent, and +Glaucon too, Xenophon<note place='foot'><hi rend='italic'>Memorabilia</hi> 3. 6. 1.</note> tells us; and that he tried +to restrain the son of Cleinias<note place='foot'>Alcibiades.</note> also, but could not +curb the youth's impetuous ambition. Then shall +we try to force into that career men who are +reluctant and conscious of their deficiencies, and +urge them to be self-confident about such great +tasks? For in such matters not virtue alone or +a wise policy is paramount, but to a far greater +degree Fortune holds sway throughout and compels +events to incline as she wills. Chrysippus<note place='foot'>The Stoic philosopher.</note> indeed, +though in other respects he seems a wise man and +to have been rightly so esteemed, yet in ignoring +fortune and chance and all other such external +causes that fall in to block the path of men of affairs, +he uttered paradoxes wholly at variance with facts +about which the past teaches us clearly by countless +examples. For instance, shall we call Cato a fortunate +and happy man? Or shall we say that Dio of Sicily +had a happy lot? It is true that for death they +probably cared nothing, but they did care greatly +about not leaving unfinished the undertakings which +they had originally set on foot, and to secure that +end there is nothing that they would not have +endured. In that they were disappointed, and I +admit that they bore their lot with great dignity, as +we learn, and derived no small consolation from +their virtue; but happy one could not call them, +seeing that they had failed in all those noble enterprises, +unless perhaps according to the Stoic conception +of happiness. And with regard to that same +Stoic conception we must admit that to be applauded +and to be counted happy are two very different +things, and that if every living thing naturally desires +happiness,<note place='foot'>Cf. Aristotle, <hi rend='italic'>Nicomachean Ethics</hi> 1. 10. 6.</note> it is better to make it our aim to be +congratulated on the score of happiness rather than +to be applauded on the score of virtue. But happiness +that depends on the chances of Fortune is very +rarely secure. And yet men who are engaged in +public life cannot, as the saying is, so much as +breathe unless she is on their side ... and they +have created a merely verbal idea of a leader who +is established somewhere above all the chances of +Fortune in the sphere of things incorporeal and +intelligible, just as men define the ideas, whether +envisaging them truly or falsely imagining them. +Or again they give us the ideal man, according to +Diogenes) +</p> + +<quote rend='display'> + +<lg> +<l>Ἄπολιν, [D] ἄοικον, πατρίδος ἐστερημένον,</l> +</lg> + +<p> +(<q>The man without a city, without a home, +bereft of a fatherland,</q><note place='foot'>Cf. <hi rend='italic'>Oration</hi> 6. 195<hi rend='smallcaps'>b</hi>, note.</note>) +</p> + +</quote> + +<p> +οὐκ ἔχοντα μὲν εἰς ὅ,τι παρ᾽ αὐτῆς εὖ πάθῃ καὶ +τοὐναντίον ἐν τίνι σφαλῇ· τοῦτον δὲ ὃν ἡ συνήθεια +καλεῖν εἴωθε καὶ Ὅμηρος πρῶτος, +</p> + +<p> +(that is to say, a man who +can gain nothing from Fortune, and on the other +hand has nothing to lose. But one whom we are +in the habit of calling, as Homer did first,) +</p> + +<quote rend='display'> + +<lg> +<l>Ὧι λαοί τ᾽ ἐπιτετράφαται καὶ τόσσα μέμηλεν,</l> +</lg> + +<p> +(<q>The +man to whom the people have been entrusted and +so many cares belong,</q><note place='foot'><hi rend='italic'>Iliad</hi> 2. 25.</note>) +</p> + +</quote> + +<p> +πῶς ἄν τις ἔξω τύχης ἀπαγαγὼν τὴν θέσιν φύλάσσοι; +πάλιν [257] δ᾽ ὁ αὑτὸν ὑποτιθεὶς ταύτῃ πόσης +αὑτῷ δεῖν οἰήσεται παρασκευῆς<note place='foot'>παρασκευῆς Hertlein would read, τῆς παρασκευῆς MSS.</note> καὶ φρονήσεως +πηλίκης ὥστε τὰς ἐφ᾽ ἑκάτερα ῥοπάς, καθάπερ +πνεύματος κυβερνήτην, εὐσχημόνως φέρειν; +</p> + +<p> +(how I ask shall we lead +him beyond the reach of Fortune and keep his +position secure? Then again, if he subject himself +to Fortune, how great the provision he will think +he must make, how great the prudence he must display +so as to sustain with equanimity her variations +in either direction, as a pilot must sustain the +variations of the wind!) +</p> + +<p> +Οὐκ ἔστι θαυμαστὸν ἀντιτάξασθαι προσπολεμούσῃ +μόνον αὐτῇ, πολὺ δὲ θαυμασιώτερον<note place='foot'>θαυμασιώτερον MSS.; Hertlein following Cobet reads +θαυμαστότερον but in later Preface would restore MSS. reading.</note> τῶν +ὑπαρξάντων παρ᾽ αὐτῆς ἀγαθῶν ἄξιον φανῆναι. +τούτοις ὁ μέγιστος ἑάλω βασιλεὺς ὁ τὴν Ἀσίαν +<pb n='212'/><anchor id='Pg212'/><anchor id='Pg213'/> +καταστρεψάμενος [B] Δαρείου καὶ Ξέρξου χαλεπώτερος +καὶ μᾶλλον ἀλαζὼν φανείς, ἐπειδὴ τῆς +ἐκείνων ἀρχῆς κατέστη κύριος, τούτοις ἁλόντες +τοῖς βέλεσιν ἄρδην ἀπώλοντο Πέρσαι, Μακεδόνες, +ὁ τῶν Ἀθηναίων δῆμος, Συρακούσιοι, τὰ Λακεδαιμωνίων +τέλη, Ῥωμαίων στρατηγοὶ καὶ ἐπ᾽ αὐτοῖς +αὐτοκράτορες μυρίοι. πολὺ μῆκος ἂν γένοιτο +πάντας ἀπαριθμουμένῳ τοὺς διὰ πλοῦτον καὶ +νίκας καὶ τρυφὴν ἀπολομένους· ὅσοι δὲ ὑπὸ τῶν +δυσπραγιῶν ἐπικλυσθέντες δοῦλοι [C] μὲν ἀντ᾽ ἐλευθέρων, +ταπεινοὶ δὲ ἀντὶ γενναίων καὶ σφόδρα +εὐτελεῖς ἀντὶ τῶν πρόσθεν σεμνῶν ἅπασιν ὤφθησαν, +τί με χρὴ νῦν ὥσπερ ἐκ δέλτου μεταγράφοντα +καταλέγειν; εἰ γὰρ ὤφελεν ὁ τῶν ἀνθρώπων +βίος ἀπορεῖν παραδειγμάτων τοιούτων. ἀλλ᾽ +οὔτε ἐστὶν οὔτ᾽ ἂν γένοιτό ποτε τῶν τοιούτων +ἐνδεὴς παραδειγμάτων, ἕως ἂν τὸ τῶν ἀνθρώπων +διαμένῃ γένος. +</p> + +<p> +(Yet it is nothing wonderful to withstand Fortune +when she is merely hostile, but much more wonderful +is it to show oneself worthy of the favours she bestows. +By her favours the greatest of kings, the conqueror<note place='foot'>Alexander.</note> +of Asia was ensnared, and showed himself more cruel +and more insolent than Darius and Xerxes, after he +had become the master of their empire. The shafts +of her favours subdued and utterly destroyed the +Persians, the Macedonians, the Athenian nation, +Spartan magistrates, Roman generals, and countless absolute +monarchs besides. It would be an endless business +to enumerate all who have fallen victims to their +wealth and victories and luxury. And as for those +who, submerged by the tide of their misfortunes, from +free men have become slaves, who have been humbled +from their high estate after all their splendour and +become poor and mean in the eyes of all men, what +need now to go through the list of them as though I +were copying it from a written record? Would +that human life afforded no such instances! But it +does not nor ever will lack such, so long as the +race of man endures.) +</p> + +<p> +[D] Ὅτι δὲ οὐκ ἐγὼ μόνος τὴν τύχην ἐπὶ πλεῖστον +ἐν τοῖς πρακτέοις κρατεῖν νενόμικα, λέγοιμ᾽ ἂν +ἤδη σοι τὰ τοῦ Πλάτωνος ἐκ τῶν θαυμασίων +Νόμων, εἰδότι μὲν καὶ διδάξαντί με, ἀπόδειξιν δὲ +ὥσπερ τοῦ μὴ ῥᾳθυμεῖν ποιούμενος παραγέγραφά +σοι τὴν ῥῆσιν ὧδέ πως ἔχουσαν. <q>Θεὸς μὲν +πάντα καὶ μετὰ θεοῦ τύχη καὶ καιρὸς τὰ ἀνθρώπινα +διακυβερνῶσι ξύμπαντα. ἡμερώτερον μὴν +τούτοις συγχωρῆσαι [258] τρίτον δεῖν ἕπεσθαι τέχνην.</q> +εἶτα ὁποῖον εἶναι χρὴ τὸν τεχνίτην καὶ δημιουργὸν +τῶν καλῶν πράξεων καὶ βασιλέα θεῖον<note place='foot'>θεῖον Hertlein suggests, θεὸν MSS.</note> ὑπογράφων· +<q>Γινώσκων ὁ Κρόνος ἄρα, καθάπερ +ἡμεῖς, φησί, διεληλύθαμεν, ὡς ἀνθρωπεία φύσις +<pb n='214'/><anchor id='Pg214'/><anchor id='Pg215'/> +οὐδαμῇ οὐδεμία ἱκανὴ τὰ ἀνθρώπινα διοικοῦσα +αὐτοκράτωρ πάντα μὴ οὐχ ὕβρεώς τε καὶ ἀδικίας +μεστοῦσθαι, [B] ταῦτ᾽ οὖν διανοούμενος ἐφίστη τότε +βασιλέας καὶ ἄρχοντας ταῖς πόλεσιν ἡμῶν οὐκ +ἀνθρώπους, ἀλλὰ γένους θειοτέρου καὶ ἀμείνονος, +δαίμονας, οἷον νῦν ἡμεῖς δρῶμεν τοῖς ποιμνίοις καὶ +ὅσων ἡμεροί εἰσιν ἀγέλαι· οὐ βοῦς βοῶν οὐδὲ αἶγας +αἰγῶν ἄρχοντας ποιοῦμεν αὐτοῖς τινας, ἀλλ᾽ ἡμεῖς +αὐτῶν δεσπόζομεν, ἄμεινον ἐκείνων γένος. ταὐτὸν +δὴ καὶ ὁ θεὸς φιλάνθρωπος ὢν γένος ἄμεινον ἡμῶν +ἐφίστη τὸ τῶν δαιμόνων, ὃ διὰ πολλῆς μὲν αὐτοῖς +ῥᾳστώνης, [C] διὰ πολλῆς δ᾽ ἡμῖν, ἐπιμελόμενον +ἡμῶν, εἰρήνην τε καὶ αἰδῶ καὶ δὴ ἀφθονίαν +δίκης παρεχόμενον, ἀστασίαστα καὶ εὐδαίμονα +τὰ τῶν ἀνθρώπων ἀπειργάζετο γένη. λέγει δὴ καὶ +νῦν οὗτος ὁ λόγος ἀληθείᾳ χρώμενος, ὅσων πόλεων +μὴ θεός, ἀλλά τις ἄρχει θνητός, οὐκ ἔστι +κακῶν αὐτοῖς οὐδὲ πόνων ἀνάψυξις· ἀλλὰ μιμεῖσθαι +δεῖν ἡμᾶς οἴεται πάσῃ μηχανῇ τὸν +ἐπὶ τοῦ Κρόνου λεγόμενον βίον, [D] καὶ ὅσον ἐν ἡμῖν +ἀθανασίας ἔνεστι, τούτῳ πειθομένους δημοσίᾳ +καὶ ἰδίᾳ τάς τε οἰκήσεις καὶ τὰς πόλεις διοικεῖν, +τὴν τοῦ νοῦ διανομὴν ὀνομάζοντας νόμον. εἰ δὲ +ἄνθρωπος εἷς ἢ ὀλιγαρχία τις ἢ δημοκρατία +ψυχὴν ἔχουσα ἡδονῶν καὶ ἐπιθυμιῶν ὀρεγομένην +καὶ πληροῦσθαι [259] τούτων δεομένην ἄρξει δὴ πόλεώς +τινος ἢ ἰδιώτου καταπατήσας τοὺς νόμους, οὐκ +ἔστι σωτηρίας μηχανή.</q> +</p> + +<p> +(And to show that I am not the only one who +thinks that Fortune has the upper hand in practical +affairs, I will quote to you a passage from that +admirable work the Laws of Plato. You know it +well and indeed taught it to me, but I have set +down the speech which runs something like this, +and offer it as a proof that I am not really indolent. +<q>God governs all things and with God +Fortune and Opportunity govern all human affairs: +but there is a milder view that Art must needs go +with them and must be their associate.</q><note place='foot'><hi rend='italic'>Laws</hi> 709<hi rend='smallcaps'>b</hi>.</note> He then +indicates what must be the character of a man who is +the craftsman and artificer of noble deeds and a +divinely inspired king. Then he says: <q>Kronos therefore, +as I have already related, knew that human +nature when endowed with supreme authority is never +in any case capable of managing human affairs without +being filled with insolence and injustice; therefore, +having regard to this he at that time set over +our cities as kings and governors not men but beings +of a more divine and higher race, I mean demons; thus +doing as we do now for our flocks and domestic herds. +We never appoint certain oxen to rule over other +oxen or goats to rule over goats, but we are their +masters, a race superior to theirs. In like manner +then God, since he loves mankind, has set over us +a race of beings superior to ourselves, the race of +demons; and they with great ease both to themselves +and us undertake the care of us and dispense peace, +reverence, aye, and above all justice without stint, +and thus they make the tribes of men harmonious +and happy. And that account is a true one which +declares that in our day all cities that are governed not +by a god but by a mortal man have no relief from +evils and hardships. And the lesson is that we +ought by every means in our power to imitate that +life which is said to have existed in the days of +Kronos: and in so far as the principle of immortality +is in us we ought to be guided by it in our management +of public and private affairs, of our houses and +cities, calling the distribution of mind <q>law.</q><note place='foot'>A play on words: διανομὴ and νόμος are both connected +with νέμω = <q>to distribute.</q></note> But +whether the government be in the hands of one +man or of an oligarchy or democracy, if it have a +soul that hankers after pleasure and the lower appetites +and demands to indulge these, and if such a +one rule over a city or individual having first trampled +on the laws, there is no means of salvation.</q><note place='foot'><hi rend='italic'>Laws</hi> 713-714; Julian +condenses and slightly alters the original.</note>) +</p> + +<pb n='216'/><anchor id='Pg216'/><anchor id='Pg217'/> + +<p> +Ταύτην ἐγώ σοι τὴν ῥῆσιν ἐξεπίτηδες ὅλην +παρέγραφα, μή με κλέπτειν ὑπολάβῃς καὶ +κακουργεῖν μύθους ἀρχαίους προφέροντα, τυχὸν +μὲν ἐμφερῶς, οὐ μὴν ἀληθῶς πάντη ξυγκειμένους. +ἀλλ᾽ ὅ γε ἀληθὴς ὑπὲρ αὐτῶν λόγος +τί φησιν; ἀκούεις ὅτι, κἂν ἄνθρωπός τις ᾖ τῇ +φύσει, θεῖον εἶναι χρὴ τῇ προαιρέσει καὶ δαίμονα, +πᾶν ἅπλως ἐκβαλόντα τὸ θνητὸν καὶ +θηριῶδες τῆς ψυχῆς, [B] πλὴν ὅσα ἀνάγκη διὰ +τὴν τοῦ σώματος παραμένειν σωτηρίαν; ταῦτα +εἴ τις ἐννοῶν δέδοικεν ἐπὶ τηλικοῦτον ελκόμενος +βίον, ἆρά σοι φαίνεται τὴν Ἐπικούρειον +θαυμάζειν ἀπραγμοσύνην καὶ τοὺς κήπους καὶ +τὸ προάστειον τῶν Ἀθηνῶν<note place='foot'>Ἀθηνῶν Cobet, Ἀθηναίων Hertlein, MSS.</note> καὶ τὰς μυρρίνας +καὶ τὸ Σωκράτους δωμάτιον; ἀλλ᾽ οὐκ ἔστιν ὅπου +γε ἐγὼ ταῦτα προτιμήσας τῶν πόνων ὤφθην. +ἥδιστα ἄν σοι τοὺς ἐμαυτοῦ πόνους διεξῆλθον καὶ +τὰ ἐπικρεμασθέντα παρὰ τῶν φίλων καὶ ξυγγενῶν, +ὅτε τῆς παρ᾽ ὑμῖν [C] ἠρχόμην παιδείας, δείματα, +εἰ μὴ σφόδρα αὐτὸς ἠπίστασο. τὰ δὲ ἐν Ἰωνίᾳ +πρὸς τὸν καὶ γένει προσήκοντα καὶ φιλίᾳ μᾶλλον +οἰκεῖον ὄντα μοι πραχθέντα πρότερον ὑπὲρ ἀνδρὸς +ξένου μικρά παντελῶς γνωρίμου μοι γενομένου, +τοῦ σοφιστοῦ φημί, λέληθεν οὐδέν σε. ἀποδημίας +δὲ οὐχ ὑπέστην τῶν φίλων ἕνεκα; καίτοι Καρτερίῳ +μὲν οἶσθ᾽ ὅπως [D] συνηράμην πρὸς τὸν ἑταῖρον +ἡμῖν ἀφικόμενος Ἀράξιον ἄκλητος, ὑπὲρ αὐτοῦ +δεησόμενος. ὑπὲρ δὲ τῶν τῆς θαυμασίας Ἀρετῆς +κτημάτων καὶ ὧν ἐπεπόνθει παρὰ τῶν γειτόνων +<pb n='218'/><anchor id='Pg218'/><anchor id='Pg219'/> +οὐκ εἰς τὴν Φρυγίαν τὸ δεύτερον ἀφικόμην ἐν +οὐδὲ ὅλοις μησὶ δύο, ἀσθενοῦς ἤδη μοι παντελὼς +ὄντος τοῦ σώματος διὰ τὴν ἐπιγενομένην ὑπὸ τῆς +πρότερον κακοπαθείας ἀρρωστίαν; ἀλλὰ δὴ τὸ +τελευταῖον πρὸ τῆς εἰς τὴν Ἑλλάδα γενομένης +ἡμῖν ἀφίξεως, ὅτε περὶ τῶν ἐσχάτων, ὡς ἂν +εἴποιεν οἱ πολλοί, κινδυνεύων ἐγὼ τῷ στρατοπέδῳ +παρέμενον, [260] ὁποίας ἔγραφον ἐπιστολὰς πρὸς σὲ +νῦν ὑπομνήσθητι, μήποτε ὀδυρμῶν πλήρεις, μήτι +μικρὸν ἢ ταπεινὸν ἢ λίαν ἀγεννὲς ἐχούσας. +ἀπιὼν δὲ ἐπὶ τὴν Ἑλλάδα πάλιν, ὅτε με φεύγειν +ἐνόμιζον πάντες, οὐχ ὡς ἐν ἑορτῇ τῇ μεγίστῃ +τὴν τύχην ἐπαινῶν ἡδίστην ἔφην εἶναι τὴν ἀμοιβὴν +ἐμοὶ [B] καὶ τὸ δὴ λεγόμενον +</p> + +<p> +(I have purposely set down the whole of this speech +for you lest you should think that I am cheating and +defrauding by bringing forward ancient myths which +may have some resemblance to the truth, but on +the whole are not composed with regard to truth. +But what is the true meaning of this narrative? You +hear what it says, that even though a prince be +by nature human, he must in his conduct be divine +and a demi-god and must completely banish from +his soul all that is mortal and brutish, except what +must remain to safeguard the needs of the body. +Now if, reflecting on this, one is afraid to be constrained +to adopt a life from which so much is +expected, do you therefore conclude that one admires +the inaction recommended by Epicurus, the +gardens and suburbs of Athens and its myrtles, or +the humble home of Socrates? But never has anyone +seen me prefer these to a life of toil. That toil +of mine I would willingly recount to you, and the +hazards that threatened me from my friends and +kinsfolk at the time when I began to study under +you, if you did not yourself know them well enough. +You are well aware of what I did, in the first place, +in Ionia in opposition to one who was related to me +by ties of blood, but even more closely by ties of +friendship, and that in behalf of a foreigner with +whom I was very slightly acquainted, I mean the +sophist. Did I not endure to leave the country for the +sake of my friends? Indeed, you know how I took +the part of Carterius when I went unsolicited to our +friend Araxius to plead for him. And in behalf of the +property of that admirable woman Arete and the +wrongs she had suffered from her neighbours, did I +not journey to Phrygia for the second time within +two months, though I was physically very weak from +the illness that had been brought on by former +fatigues?<note place='foot'>We know nothing more of the events here mentioned.</note> Finally, before I went to Greece, while I +was still with the army and running what most +people would call the greatest possible risks, recall +now what sort of letters I wrote to you, never +filled with complaints or containing anything little +or mean or servile. And when I returned to Greece, +when everyone regarded me as an exile, did I not +welcome my fate as though it were some high festival, +and did I not say that the exchange to me was most +delightful, and that, as the saying is, I had thereby +gained) +</p> + +<quote rend='display'> + +<lg> +<l>χρύσεα χαλκείων, ἑκατόμβοι᾽ ἐννεαβοίων</l> +</lg> + +<p> +(<q>gold for bronze, the price of a hundred +oxen for the price of nine</q>?<note place='foot'>A proverb derived from <hi rend='italic'>Iliad</hi> 6. 236, where Glaukos exchanges +his golden armour for the bronze armour of Diomede.</note>) +</p> + +</quote> + +<p> +ἔφην ἀντηλλάχθαι; οὕτως ἀντὶ τῆς ἐμαυτοῦ +ἑστίας τὴν Ἑλλάδα λαχὼν ἐγανύμην, οὐχ ἀγρόν, +οὐ κῆπον, οὐ δωμάτιον ἐκεῖ κεκτημένος. +</p> + +<p> +So great was my joy +at obtaining the chance to live in Greece instead of +in my own home, though I possessed there no land +or garden or the humblest house. +</p> + +<p> +Ἁλλὰ ἴσως ἔοικα ἐγὼ τὰς μὲν δυσπραγίας οὐκ +ἀγεννῶς φέρειν, πρὸς δὲ τὰς παρὰ τῆς τύχης +δωρεὰς ἀγεννής τις εἶναι καὶ μικρός, ὅ γε ἀγαπῶν +τὰς Ἀθήνας μᾶλλον τοῦ νῦν περὶ ἡμᾶς ὄγκου, τὴν +σχολὴν δήπουθεν ἐκείνην ἐπαινῶν, διὰ δὲ τὸ +[C] πλῆθος τῶν πράξεων τοῦτον αἰτιώμενος τὸν βίον; +ἀλλὰ μή ποτε χρὴ περὶ ἡμῶν ἄμεινον κρίνειν, οὐκ +εἰς ἀπραξίαν καὶ πρᾶξιν βλέποντας, μᾶλλον δὲ εἰς +τὸ Γνῶθι σαυτὸν καὶ τὸ +</p> + +<p> +(But perhaps you think that though I can bear +adversity in the proper spirit, yet I show a poor +and mean spirit towards the good gifts of Fortune, +seeing that I prefer Athens to the pomp that now +surrounds me; because, you will doubtless say, I +approve the leisure of those days and disparage my +present life because of the vast amount of work that +the latter involves. But perhaps you ought to judge +of me more accurately, and not consider the question +whether I am idle or industrious, but rather the +precept, <q>Know thyself,</q> and the saying,) +</p> +<quote rend='display'> + +<lg> +<l>Ἔρδοι δ᾽ ἕκαστος ἥντιν᾽ εἰδείη τέχνην.</l> +</lg> + +<p> +(<q>Let +every man practise the craft which he knows.</q><note place='foot'>Aristophanes, <hi rend='italic'>Wasps</hi> 1431.</note>) +</p> + +</quote> + +<pb n='220'/><anchor id='Pg220'/><anchor id='Pg221'/> + +<p> +Μεῖζον ἔμοιγε φαίνεται τὸ βασιλεύειν ἢ κατ᾽ +ἄνθρωπον καὶ φύσεως δεῖσθαι δαιμονιωτέρας +βασιλεύς, [D] ὥσπερ οὖν καὶ Πλάτων ἔλεγε· καὶ νῦν +Ἀριστοτέλους εἰς ταῦτὸ συντείνοντα παραγράψω +λόγον, οὐ γλαῦκα Ἀθηναίοις ἄγων, ἀλλ᾽ ὅτι μὴ +παντάπασιν ἀμελῶ τῶν ἐκείνου λόγων ἐπιδεικνύμενος. +φησὶ δὲ ὁ ἀνὴρ ἐν τοῖς πολιτικοῖς συγγράμμασιν· +<q>Εἱ δὲ δή τις ἄριστον θείη τὸ +βασιλεύεσθαι ταῖς πόλεσι, τῶς ἕξει τὰ περὶ τῶν +τέκνων; πότερον καὶ τὸ γένος δεῖ βασιλεύειν; +ἀλλὰ γιγνομένων ὁποῖοί τινες ἔτυχον, βλαβερόν. +ἀλλὰ οὐ παραδώσει [261] κύριος ὢν τοῖς τέκνοις; ἀλλ᾽ +οὐκ ἔτι ῥᾴδιον τοῦτο πιστεῦσαι· χαλεπὸν γὰρ +καὶ μείζονος ἀρετῆς ἢ κατ᾽ ἀνθρωπίνην φύσιν.</q> +ἑξῆς δὲ περὶ τοῦ κατὰ νόμον λεγομένου βασιλέως +διεξελθών, ὡς<note place='foot'>ὡς Klimek, ὅς Hertlein, MSS.</note> ἐστὶν ὑπηρέτης καὶ φύλαξ τῶν +νόμων, καὶ τοῦτον οὐδὲ βασιλέα καλῶν, οὐδὲ τὸν +τοιοῦτον εἶδος πολιτείας<note place='foot'>τὸν τοιοῦτον εἶδος πολιτείας Hertlein suggests, cf. Aristotle +<hi rend='italic'>Politics</hi> 3. 16, 1287 a, τὸ τοιοῦτον εἶδος MSS.</note> οἰόμενος, προστίθησι· +<q>[B] Περὶ δὲ τῆς παμβασιλείας καλουμένης, αὕτη δ᾽ +ἐστὶ καθ᾽ ἣν ἄρχει πάντων κατὰ τὴν αὑτοῦ βούλησιν +ὁ βασιλεύς, δοκεῖ τισιν οὐδὲ κατὰ φύσιν εἶναι +τὸ κύριον ἕνα πάντων εἶναι τῶν πολιτῶν· τοῖς +γὰρ ὁμοίοις φύσει τὸ αὐτὸ δίκαιον ἀναγκαῖον +εἶναι.</q> εἶτα μετ᾽ ὀλίγον φησίν· <q>Ὁ μὲν οὖν τὸν +νοῦν κελεύων ἄρχειν δοκεῖ κελεύειν ἄρχειν τὸν +θεὸν καὶ τοὺς νόμους· ὁ δὲ ἄνθρωπον κελεύων +<pb n='222'/><anchor id='Pg222'/><anchor id='Pg223'/> +προστίθησι καὶ θηρία· [C] ἥ τε γὰρ ἐπιθυμία τοιοῦτον +καὶ ὁ θυμὸς ὃς<note place='foot'>ὃς Hertlein would add.</note> διαστρέφει καὶ τοὺς ἀρίστους +ἄνδρασ· διόπερ ἄνευ ὀρέξεως ὁ νοῦς νόμος ἐστίν.</q> +ὁρᾷς, ὁ φιλόσοφος ἔοικεν ἐνταῦθα σαφῶς ἀπιστοῦντι +καὶ κατεγνωκότι τῆς ἀνθρωπίνης φύσεως. +φησὶ γὰρ οὕτω ῥήματι τοῦτο λέγων· οὐδεμίαν +ἀξιόχρεων εἶναι φύσιν ἀνθρωπίνην πρὸς τοσαύτην +τύχης ὑπεροχήν· [D] οὔτε γὰρ τῶν παίδων τὸ κοινῇ +τοῖς πολίταις συμφέρον προτιμᾶν ἄνθρωπόν γε +ὄντα ῥᾴδιον ὑπολαμβάνει, καὶ πολλῶν ὁμοίων +ἄρχειν οὐ δίκαιον εἶναί φησι, καὶ τέλος ἐπιθεὶς τὸν +κολοφῶνα τοῖς ἔμπροσθεν λόγοις νόμον μὲν εἶναί +φησι τὸν νοῦν χωρὶς ὀρέξεως, ᾧ μόνῳ τὰς +πολιτείας ἐπιτρέπειν χρῆναι, ἀνδρῶν δὲ οὐδενί. ὁ +γὰρ ἐν αὐτοῖς νοῦς, κἂν ὦσιν ἀγαθοί, συμπέπλεκται +θυμῷ καὶ ἐπιθυμίᾳ, θηρίοις χαλεπωτάτοις. +ταῦτα ἐμοὶ [262] δοκεῖ τοῖς τοῦ Πλάτωνος ἄκρως +ὁμολογεῖν, πρῶτον μὲν ὅτι κρείττονα χρὴ τῶν +ἀρχομένων εἶναι τὸν ἄρχοντα, οὐκ ἐπιτηδεύσει +μόνον, ἀλλὰ καὶ φύσει διαφέροντα· ὅπερ εὑρεῖν +ἐν ἀνθρώποις οὐ ῥᾴδιον·<note place='foot'>Several words indicating the second point enumerated +seem to have been lost.</note> ... καὶ τρίτον ὅτι πάσῃ +μηχανῇ κατὰ δύναμιν νόμοις προσεκτέον οὐκ ἐκ τοῦ +παραχρῆμα κειμένοις οὐδὲ ὡς ἔοικε νῦν τεθεῖσιν +ὑπ᾽ ἀνδρῶν οὐ πάντη κατὰ νοῦν βεβιωκότων, ἀλλ᾽ +ὅστις μᾶλλον τὸν νοῦν καθαρθεὶς καὶ τὴν ψυχὴν +οὐκ εἰς τὰ παρόντα [B] ἀφορῶν ἀδικήματα οὐδὲ εἰς +<pb n='224'/><anchor id='Pg224'/><anchor id='Pg225'/> +τὰς παρεστώσας τύχας τίθησι τοὺς νόμους, ἀλλὰ +τὴν τῆς πολιτείας φύσιν καταμαθὼν καὶ τὸ +δίκαιον οἷόν<note place='foot'>οἷόν Hertlein suggests, ὃ MSS.</note> ἐστι τῇ φύσει καὶ ποταπόν ἐστι +τἀδίκημα τεθεαμένος τῇ φύσει, εἶθ᾽ ὅσα δυνατὸν +ἐστιν ἐκεῖθεν ἐνταῦθα μεταφέρων καὶ τιθεὶς νόμους +τοῖς πολίταις κοινούς, οὔτε εἰς φιλίαν οὔτε εἰς +ἔχθραν ἀφορῶν [C] οὔτε εἰς γείτονα καὶ ξυγγενῆ· +κρεῖσσον δέ, εἰ μηδὲ τοῖς καθ᾽ ἑαυτὸν ἀνθρώποις, +ἀλλὰ τοῖς ὕστερον ἢ ξένοις γράψας ἀποπέμποι +νόμους, ἔχων γε οὐδὲν οὐδὲ ἐλπίζων πρὸς αὐτοὺς +ἕξειν ἰδιωτικὸν συνάλλαγμα. ἐπεὶ καὶ τὸν Σόλωνα +τὸν σοφὸν ἀκούω μετὰ τῶν φίλων συμβουλευσάμενον +ὑπὲρ τῆς τῶν χρεῶν ἀναιρέσεως τοῖς μὲν +εὐπορίας ἀφορμήν, αὑτῷ δὲ αἰσχύνης αἰτίαν παρασχεῖν, +καὶ ταῦτα τῷ πολιτεύματι τὸν δῆμον ἐλευθερώσαντα. +οὕτως [D] οὐ ῥᾴδιόν ἐστι τὰς τοιαύτας +ἐκφυγεῖν κῆρας, κἂν τὸν αὑτοῦ νοῦν παράσχῃ τις +ἀπαθῆ πρὸς τὴν πολιτείαν. +</p> + +<p> +(To me, at any rate, it seems that the task of +reigning is beyond human powers, and that a king +needs a more divine character, as indeed Plato too +used to say. And now I will write out a passage +from Aristotle to the same effect, not <q>bringing owls +to the Athenians,</q><note place='foot'>A proverb; cf. <q>bringing coals to Newcastle.</q></note> but in order to show you that I +do not entirely neglect his writings. In his political +treatises he says: <q>Now even if one maintain the +principle that it is best for cities to be governed by +a king, how will it be about his children? Ought +his children to succeed him? And yet if they +prove to be no better than anybody else, that would +be a bad thing for the city. But you may say, +though he has the power he will not leave the +succession to his children? It is difficult indeed to +believe that he will not; for that would be too hard +for him, and demands a virtue greater than belongs +to human nature.</q><note place='foot'>Aristotle, <hi rend='italic'>Politics</hi> 3. 15. 1286<hi rend='smallcaps'>b</hi>.</note> And later on, when he is +describing a so-called king who rules according to +law, and says that he is both the servant and +guardian of the laws, he does not call him a king at +all, nor does he consider such a king as a distinct +form of government; and he goes on to say: <q>Now +as for what is called absolute monarchy, that is to say, +when a king governs all other men according to his +own will, some people think that it is not in +accordance with the nature of things for one man +to have absolute authority over all the citizens; +since those who are by nature equal must necessarily +have the same rights.</q><note place='foot'><hi rend='italic'>Ibid</hi> 3. 16. 1287<hi rend='smallcaps'>a</hi>.</note> Again, a little later he says: +<q>It seems, therefore, that he who bids Reason rule +is really preferring the rule of God and the laws, +but he who bids man rule, adds an element of +the beast. For desire is a wild beast, and passion +which warps even the best men. It follows, therefore, +that law is Reason exempt from desire.</q> You +see the philosopher seems here clearly to distrust +and condemn human nature. For he says +so in so many words when he asserts that human +nature is in no case worthy of such an excess of +fortune. For he thinks that it is too hard for one +who is merely human to prefer the general weal of +the citizens to his own children; he says that it is +not just that one man should rule over many who +are his equals; and, finally, he puts the finishing +stroke<note place='foot'>Cf. Plato, <hi rend='italic'>Theaetetus</hi> 153.</note> to what he has just said when he asserts that +<q>law is Reason exempt from desire,</q> and that +political affairs ought to be entrusted to Reason +alone, and not to any individual man whatever. For +the reason that is in men, however good they may +be, is entangled with passion and desire, those most +ferocious monsters. These opinions, it seems to me, +harmonise perfectly with Plato's; first, that he who +governs ought to be superior to his subjects and +surpass them not only in his acquired habits but also +in natural endowment; a thing which is not easy to +find among men;... thirdly, that he ought by every +means in his power to observe the laws, not those +that were framed to meet some sudden emergency, +or established, as now appears, by men whose lives +were not wholly guided by reason; but he must +observe them only in case the lawgiver, having +purified his mind and soul, in enacting those laws +keeps in view not merely the crimes of the moment +or immediate contingencies; but rather recognises +the nature of government and the essential nature of +justice, and has carefully observed also the essential +nature of guilt, and then applies to his task all the +knowledge thus derived, and frames laws which +have a general application to all the citizens without +regard to friend or foe, neighbour or kinsman. And +it is better that such a lawgiver should frame and +promulgate his laws not for his contemporaries only +but for posterity also, or for strangers with whom he +neither has nor expects to have any private dealings. +For instance, I hear that the wise Solon, having +consulted his friends about the cancelling of debts, +furnished them with an opportunity to make money, +but brought on himself a disgraceful accusation.<note place='foot'>Before Solon's measure to cancel debts was generally +known, some of his friends borrowed large sums, knowing +that they would not have to repay them.</note> +So hard is it to avoid such fatalities, even when +a man brings a passionless mind to the task of +governing.) +</p> + +<p> +Ἃ δεδιὼς ἐγὼ πολλάκις εἰκότως ἐπαινῶ τὸν ἔμπροσθεν +βίον, καὶ σοὶ πειθόμενος μάλιστα ταῦτα +ἐγὼ διανοοῦμαι, οὐχ ὅτι μοι τὸν ζῆλον πρὸς +ἐκείνους μόνον ἔφης προκεῖσθαι τοὺς ἄνδρας, +Σόλωνα καὶ Λυκοῦργον καὶ Πιττακόν, ἀλλὰ καὶ +ὅτι μεταβῆναί με φὴς ἐκ τῆς ὑποστέγου φιλοσοφίας +πρὸς τὴν ὑπαίθριον. [263] ὥσπερ οὖν, εἰ τῷ +χαλεπῶς καὶ μόλις ὑγιείας ἕνεκα τῆς αὑτοῦ γυμναζομένῳ +μετρίως οἴκαδε προύλεγες, ὅτι <q>Νῦν +ἥκεις εἰς Ὀλυμπίαν καὶ μεταβέβηκας ἐκ τῆς ἐν +τῷ δωματίῳ παλαίστρας ἐπὶ τὸ στάδιον τοῦ Διός, +οὗ θεατὰς ἕξεις τούς τε ἁπανταχόθεν Ἕλληνας +<pb n='226'/><anchor id='Pg226'/><anchor id='Pg227'/> +καὶ πρώτους γε τοὺς σαυτοῦ πολίτας, ὑπὲρ ὧν +ἀγωνίζεσθαι χρή, τινὰς δὲ καὶ τῶν βαρβάρων, +οὓς ἐκπλῆξαι χρεών, φοβερωτέραν αὐτοῖς τὴν +πατρίδα όο γε εἰς σὲ νῦν ἧκον ἐπιδείξαντα,</q> κατέβαλες +ἂν εὐθέως καὶ τρέμειν ἐποίησας πρὸ τῆς +ἀγωνίας· [B] οὕτω κἀμὲ νῦν νόμιζε διατεθῆναι τοῖς +τοιούτοις λόγοις. καὶ περὶ μὲν τούτων εἴτε ὀρθῶς +ἔγνωκα νῦν εἴτε ἐν μέρει σφάλλομαι τοῦ προσήκοντος +εἴτε καὶ τοῦ παντὸς διαμαρτάνω, διδάξεις +αὐτίκα μάλα. +</p> + +<p> +(And since this sort of thing is what I dread, it is +natural that I should often dwell on the advantages +of my previous mode of life, and I am but obeying +you when I reflect that you said not only that I +must emulate those famous men Solon, Lycurgus +and Pittacus, but also that I must now quit the +shades of philosophy for the open air. This is as +though you had announced to a man who for his +health's sake and by exerting himself to the utmost +was able to take moderate exercise at home: <q>Now +you have come to Olympia and have exchanged the +gymnasium in your house for the stadium of Zeus, +where you will have for spectators Greeks who have +come from all parts, and foremost among them your +own fellow-citizens, on whose behalf you must enter +the lists; and certain barbarians will be there also +whom it is your duty to impress, showing them your +fatherland in as formidable a light as lies in your +power.</q> You would have disconcerted him at once +and made him nervous before the games began. +You may now suppose that I have been affected in +the same manner by just such words from you. And +you will very soon inform me whether my present +view is correct, or whether I am in part deceived as +to my proper course or whether indeed I am wholly +mistaken.) +</p> + +<p> +[C] Ὑπὲρ δὲ ὧν ἀπορῆσαί μοι πρὸς τὴν ἐπιστολὴν +τὴν σὴν παρέστη, ὦ φίλη κεφαλὴ καὶ πάσης +ἔμοιγε τιμῆς ἀξία, βούλομαι δηλῶσαι· σαφέστερον +γάρ πως ὑπὲρ αὐτῶν ἐπιθυμῶ μαθεῖν. ἔφησθα +ὅτι τὸν ἐν τῇ πράξει παρὰ τὸν φιλόσοφον ἐπαινεῖς +βίον, καὶ τὸν Ἀριστοτέλη τὸν σοφὸν ἐκάλεις +μάρτυρα, τὴν εὐδαιμονίαν ἐν τῷ πράττειν εὖ τιθέμενον, +καὶ τὴν διαφορὰν σκοποῦντα τοῦ τε πολιτικοῦ +βίου καὶ τῆς ἐν τῇ θεωρίᾳ ζωῆς, διαπορεῖν +ἄττα περὶ αὐτῶν, καὶ τὴν μὲν θεωρίαν ἐν ἄλλοις +προτιμᾶν, ἐπαινεῖν δὲ ἐνταῦθα τοὺς τῶν καλῶν +πράξεων ἀρχιτέκτονας. [D] τούτους δὲ αὐτὸς μὲν +εἶναι φὴς τοὺς βασιλέας, Ἀριστοτέλης δὲ εἴρηκεν +οὐδαμοῦ κατὰ τὴν ὑπὸ σοῦ προστεθεῖσαν λέξιν, +πλέον δὲ θάτερον ἐξ ὧν παραγέγραφας ἄν τις +νοήσειε. τὸ γὰρ <q>Μάλιστα δὲ πράττειν λέγομεν +κυρίως καὶ τῶν ἐξωτερικῶν πράξεων τοὺς ταῖς +διανοίαις ἀρχιτέκτονας</q> εἰς τοὺς νομοθέτας καὶ +<pb n='228'/><anchor id='Pg228'/><anchor id='Pg229'/> +τοὺς πολιτικοὺς φιλοσόφους καὶ πάντας ἁπλῶς +τοὺς νῷ τε καὶ λόγῳ πράττοντας, οὐχὶ δὲ εἰς τοὺς +αὐτουργοὺς [264] καὶ τῶν πολιτικῶν πράξεων ἐργάτας +εἰρῆσθαι νομιστέον· οἷς οὐκ ἀπόχρη μόνον ἐνθυμηθῆναι +καὶ κατανοῆσαι καὶ τὸ πρακτέον τοῖς +ἄλλοις φράσαι, προσήκει δὲ αὐτοῖς ἕκαστα μεταχειρίζεσθαι +καὶ πράττειν ὧν οἱ νόμοι διαγορεύουσι +καὶ πολλάκις οἱ καιροὶ προσαναγκάζουσι, πλὴν +εἰ μὴ τὸν ἀρχιτέκτονα καλοῦμεν, καθάπερ Ὅμηρος +τὸν Ἡρακλέα καλεῖν εἴωθεν ἐν τῇ ποιήσει <q>μεγάλων +ἐπιίστορα ἔργων,</q> αὐτουργότατον ἁπάντων +γενόμενον. +</p> + +<p> +(But I should like to make clear to you the points +in your letter by which I am puzzled, my dearest +friend to whom I especially am bound to pay +every honour: for I am eager to be more precisely +informed about them. You said that you approve +a life of action rather than the philosophic life, +and you called to witness the wise Aristotle who +defines happiness as virtuous activity, and discussing +the difference between the statesman's life and the +life of contemplation, showed a certain hesitation +about those lives, and though in others of his writings +he preferred the contemplative life, in this place you +say he approves the architects of noble actions. But +it is you who assert that these are kings, whereas +Aristotle does not speak in the sense of the words that +you have introduced: and from what you have quoted +one would rather infer the contrary. For when he +says: <q>We most correctly use the word <q>act</q> of those +who are the architects of public affairs by virtue of +their intelligence,</q><note place='foot'>Aristotle, <hi rend='italic'>Politics</hi> 7. 3. 1325<hi rend='smallcaps'>b</hi>.</note> we must suppose that what he +says applies to lawgivers and political philosophers +and all whose activity consists in the use of intelligence +and reason, but that it does not apply to those +who do the work themselves and those who transact +the business of politics. But in their case it is not +enough that they should consider and devise and +instruct others as to what must be done, but it is +their duty to undertake and execute whatever the +laws ordain and circumstances as well often force +them; unless indeed we call that man an architect +who is <q>well versed in mighty deeds,</q><note place='foot'><hi rend='italic'>Odyssey</hi> 21. 26.</note> a phrase +which Homer in his poems usually applies to +Heracles, who was indeed of all men that ever +lived most given to do the work himself.) +</p> + +<p> +[B] Εἰ δὲ τοῦτ᾽ ἀληθὲς ὑπολαμβάνομεν ἢ καὶ μόνον +ἐν τῇ πράττειν τὰ κοινά φαμεν εὐδαίμονας τοὺς +κυρίους<note place='foot'>ἐν τῷ πράττειν ... τοὺς κυρίους Hertlein suggests, τοὺς ἐν +τῷ πράττειν ... κυρίους MSS.</note> ὄντας καὶ βασιλεύοντας πολλῶν, τί ποτε +περὶ Σωκράτους ἐροῦμεν; Πυθαγόραν δὲ καὶ +Δημόκριτον καὶ τὸν Κλαζομένιον Ἀναξαγόραν +ἴσως διὰ τὴν θεωρίαν κατ᾽ ἄλλο φήσεις εὐδαίμονας· +Σωκράτης δὲ τὴν θεωρίαν παραιτησάμενος +καὶ τὸν πρακτικὸν ἀγαπήσας βίον οὐδὲ τῆς γαμετῆς +ἦν τῆς αὑτοῦ κύριος οὐδὲ τοῦ παιδός· [C] ἦπού +γε δυοῖν ἢ τριῶν πολιτῶν ἐκείνῳ κρατεῖν ὑπῆρχεν; +ἆρ᾽ οὖν οὐκ ἦν ἐκεῖνος πρακτικός, ἐπεὶ μηδενὸς ἦν +κύριος; ἐγὼ μὲν οὖν Ἀλεξάνδρου φημὶ μείζονα +τὸν Σωφρονίσκου κατεργάσασθαι, τὴν Πλάτωνος +αὐτῷ σοφίαν ἀνατιθείς, τὴν Ξενοφῶντος στρατηγίαν, +τὴν Ἀντισθένους ἀνδρείαν, τὴν Ἐρετρικὴν +φιλοσοφίαν, τὴν Μεγαρικήν, τὸν Κέβητα, +<pb n='230'/><anchor id='Pg230'/><anchor id='Pg231'/> +τὸν Σιμμίαν, [D] τὸν Φαίδωνα, μυρίους ἄλλους· καὶ +οὔπω φημὶ τὰς γενομένας ἡμῖν ἐνθένδ᾽ ἀποικίας, +τὸ Λύκειον, τὴν Στοάν, τὰς Ἀκαδημείας. τίς οὖν +ἐσώθη διὰ τὴν Ἀλεξάνδρου νίκην; τίς πόλις +ἄμεινον ᾠκήθη; τίς αὑτοῦ γέγονε βελτίων ἰδιώτης +ἀνήρ; πλουσιωτέρους μὲν γὰρ πολλοὺς ἂν +εὕροις, σοφώτερον δὲ οὐδένα οὐδὲ σωφρονέστερον +αὐτὸν αὑτοῦ, εἰ μὴ καὶ μᾶλλον ἀλαζόνα καὶ +ὑπερόπτην. ὅσοι δὲ σώζονται νῦν ἐκ φιλοσοφίας, +διὰ τὸν Σωκράτη σώζονται. καὶ τοῦτο οὐκ ἐγὼ +μόνος, [265] Ἀριστοτέλης δὲ πρότερος<note place='foot'>πρότερος Hertlein suggests, πρότερον MSS.</note> ἔοικεν ἐννοήσας +εἰπεῖν, ὅτι μὴ μεῖον αὐτῷ προσήκει φρονεῖν ἐπὶ τῆς +θεολογικῇ συγγραφῇ τοῦ καθελόντος τὴν Περσῶν +δύναμιν. καί μοι δοκεῖ τοῦτο ἐκεῖνος ὀρθῶς ξυννοῆσαι· +νικᾶν μὲν γὰρ ἀνδρείας ἐστὶ μάλιστα καὶ +τῆς τύχης, κείσθω δέ, εἰ βούλει, καὶ τῆς ἐντρεχοῦς +ταύτης φρονήσεως, ἀληθεῖς δὲ ὑπὲρ τοῦ θεοῦ δόξας +ἀναλαβεῖν οὐκ ἀρετῆς μόνον τῆς τελείας ἔργον +ἐστίν, [B] ἀλλ᾽ ἐπιστήσειεν ἄν τις εἰκότως, πότερον +χρὴ τὸν τοιοῦτον ἄνδρα ἢ θεὸν καλεῖν. εἰ γὰρ +ὀρθῶς ἔχει τὸ λεγόμενον, ὅτι πέφυκεν ἕκαστον +ὑπὸ τῶν οἰκείων γνωρίζεσθαι, τὴν θείαν οὐσίαν ὁ +γνωρίσας θεῖός τις ἂν εἰκότως νομίζοιτο. +</p> + +<p> +(But if we conceive this to be true, or that only +those are happy who administer public affairs and who +are in authority and rule over many, what then are +we to say about Socrates? As for Pythagoras and +Democritus and Anaxagoras of Clazomenae, you will +perhaps say that they were happy in another sense +of the word, because of their philosophic speculations. +But as for Socrates who, having rejected the speculative +life and embraced a life of action, had no authority +over his own wife or his son, can we say of him that he +governed even two or three of his fellow-citizens? +Then will you assert that since he had no authority +over any one he accomplished nothing? On the +contrary I maintain that the son of Sophroniscus<note place='foot'>The father of Socrates.</note> +performed greater tasks than Alexander, for to him +I ascribe the wisdom of Plato, the generalship of +Xenophon, the fortitude of Antisthenes, the Eretrian<note place='foot'>This school was founded by Phaedo in Elis and later was +transferred by Menedemus to Eretria.</note> +and Megarian<note place='foot'>The Megarian school founded by Euclid was finally +absorbed by the Cynics.</note> philosophies, Cebes, Simmias,<note place='foot'>Simmias and Cebes were Pythagoreans; cf. Plato, <hi rend='italic'>Phaedo</hi>, +where they discuss with Socrates.</note> Phaedo +and a host of others; not to mention the offshoots +derived from the same source, the Lyceum, the Stoa +and the Academies. Who, I ask, ever found salvation +through the conquests of Alexander? What city +was ever more wisely governed because of them, what +individual improved? Many indeed you might find +whom those conquests enriched, but not one whom +they made wiser or more temperate than he was by +nature, if indeed they have not made him more +insolent and arrogant. Whereas all who now find +their salvation in philosophy owe it to Socrates. +And I am not the only person to perceive this fact +and to express it, for Aristotle it seems did so before +me, when he said that he had just as much right to +be proud of his treatise on the gods as the conqueror<note place='foot'>Alexander; Julian seems to be misquoting Plutarch, +<hi rend='italic'>Moralia</hi> 78 <hi rend='smallcaps'>d</hi>.</note> +of the Persian empire. And I think he was perfectly +correct in that conclusion. For military success is +due to courage and good fortune more than anything +else or, let us say, if you wish, to intelligence +as well, though of the common everyday sort. But +to conceive true opinions about God is an achievement +that not only requires perfect virtue, but one might +well hesitate whether it be proper to call one who +attains to this a man or a god. For if the saying is +true that it is the nature of everything to become +known to those who have an affinity with it, then +he who comes to know the essential nature of God +would naturally be considered divine.) +</p> + +<pb n='232'/><anchor id='Pg232'/><anchor id='Pg233'/> + +<p> +Ἀλλ᾽ ἐπειδὴ πάλιν ἐοίκαμεν εἰς τὸν θεωρηματικὸν +ὁρμήσαντες βίον τούτῳ παραβάλλειν τὸν +πρακτικόν, ἐξ ἐρχῆς παραιτησαμένου καὶ σοῦ τὴν +σύγκρισιν, [C] αὐτῶν ἐκείνων, ὧν ἐπεμνήσθης, Ἀρείου, +Νικολάου, Θρασύλλου καὶ Μουσωνίου μνημονεύσω. +τούτων γὰρ οὐχ ὅπως τις ἦν κύριος τῆς +αὑτοῦ πόλεως, ἀλλ᾽ ὁ μὲν Ἄρειος, ὡς φασί, καὶ +διδομένην αὐτῷ τὴν Αἴγυπτον ἐπιτροπεῦσαι +παρῃτήσατο, Θράσυλλος δὲ Τιβερίῳ πικρῷ καὶ +φύσει χαλεπῷ τυράννῳ ξυγγενόμενος, εἰ μὴ διὰ +τῶν καταλειφθέντων ὑπ᾽ αὐτοῦ λόγων ἀπελογήσατο, +δείξας ὅστις ἦν, [D] ὦφλεν ἂν εἰς τέλος αἰσχύνην +ἀναπάλλακτον, οὕτως αὐτὸν οὐδὲν ὤνησεν ἡ +πολιτεία, Νικόλαος δὲ πράξεων μὲν οὐ μεγάλων +αὐτουργὸς γέγονε γνώριμος δέ ἐστι μὰλλον διὰ +τοὺς ὑπὲρ αὐτῶν λόγους, καὶ Μουσώνιος ἐξ ὧν +ἔπαθεν ἀνδρείως καὶ νὴ Δί᾽ ἤνεγκεν ἐγκρατῶς τὴν +τῶν τυράννων ὠμότητα γέγονε γνώριμος, ἴσως οὐκ +ἔλαττον εὐδαιμονῶν ἐκείνων τῶν τὰς μεγάλας +ἐπιτροπευσάντων βασιλείας. Ἄρειος δὲ ὁ τὴν +ἐπιτροπὴν [266] τῆς Αἰγύπτου παραιτησάμενος ἑκὼν +αὑτὸν ἀπεστέρει τοῦ κρατίστου τέλους εἰ τοῦτ᾽ +ᾤετο κυριώτατον. σὺ δὲ αὐτὸς ἡμῖν ἄπρακτος εἶ, +μήτε στρατηγῶν μήτε δημηγορῶν μήτε ἔθνους ἢ +πόλεως ἄρχων; ἀλλ᾽ οὐκ ἂν φαίη νοῦν ἔχων +ἁνήρ. ἔξεστι γάρ σοι φιλοσόφους πολλοὺς ἀποφήναντι, +εἰ δὲ μή, τρεῖς ἢ τέτταρας μείζονα τὸν +βίον εὐεργετῆσαι τῶν ἀνθρώπων πολλῶν ὁμοῦ +βασιλέων. [B] οὐ μικρᾶς γὰρ μερίδος ὁ φιλόσοφος +<pb n='234'/><anchor id='Pg234'/><anchor id='Pg235'/> +προέστηκεν, οὐδέ, καθάπερ ἔφης, συμβουλῆς ἐστι +μόνης τῆς ὑπὲρ τῶν κοινῶν ἐκεῖνος κύριος, οὐδὲ ἡ +πρᾶξις εἰς λόγον αὖθις αὐτῷ περιίσταται, ἔργῳ δὲ +βεβαιῶν τοὺς λόγους καὶ φαινόμενος τοιοῦτος, +ὁποίους βούλεται τοὺς ἄλλους εἶναι, πιθανώτερος +ἂν εἴη καὶ πρὸς τὸ πράττειν ἀνυσιμώτερος τῶν ἐξ +ἐπιτάγματος [C] ἐπὶ τὰς καλὰς πράξεις παρορμώντων. +</p> + +<p> +(But since I seem to have harked back to the life +of contemplation and to be comparing it with the +life of action, though in the beginning of your letter +you declined to make the comparison, I will remind +you of those very philosophers whom you mentioned, +Areius,<note place='foot'>Cf. <hi rend='italic'>Caesars</hi> 326 <hi rend='smallcaps'>b</hi> note.</note> Nicolaus,<note place='foot'>A historian under Augustus.</note> Thrasyllus,<note place='foot'>The Platonic philosopher and astrologer, cf. Tacitus, +<hi rend='italic'>Annals</hi> 6. 21.</note> and Musonius.<note place='foot'>The Stoic philosopher exiled by Nero.</note> So +far from any one of these governing his own city, +Areius we are told refused the governorship of Egypt +when it was offered to him, and Thrasyllus by becoming +intimate with the harsh and naturally cruel tyrant +Tiberius would have incurred indelible disgrace for +all time, had he not cleared himself in the writings +that he left behind him and so shown his true +character; so little did his public career benefit +him. Nicolaus did not personally do any great deeds, +and he is known rather by his writings about such +deeds; while Musonius became famous because he +bore his sufferings with courage, and, by Zeus, +sustained with firmness the cruelty of tyrants; and +perhaps he was not less happy than those who +administered great kingdoms. As for Areius, when +he declined the governorship of Egypt he deliberately +deprived himself of the highest end, if he really +thought that this was the most important thing. +And you yourself,—may I ask, do you lead an inactive +life because you are not a general or a public speaker +and govern no nation or city? Nay, no one with +any sense would say so. For it is in your power by +producing many philosophers, or even only three or +four, to confer more benefit on the lives of men than +many kings put together. To no trivial province +the philosopher appointed, and, as you said yourself, +he does not only direct counsels or public affairs, nor +is his activity confined to mere words; but if he confirm +his words by deeds and show himself to be such +as he wishes others to be, he may be more convincing +and more effective in making men act than those +who urge them to noble actions by issuing commands.) +</p> + +<p> +Ἀλλ᾽ ἐπανιτέον εἰς ἀρχὴν καὶ συμπεραντέον +τὴν ἐπιστολὴν μείζονα ἴσως οὖσαν τοῦ δέοντος. +ἔστι δὲ ἐν αὐτῇ τὸ κεφάλαιον, ὅτι μήτε τὸν πόνον +φεύγων μήτε τὴν ἡδονὴν θηρεύων μήτε ἀπραγμοσύνης +καὶ ῥᾳστώνης ἐρῶν τὸν ἐν τῇ πολιτείᾳ +δυσχεραίνω βίον· ἀλλ᾽, ὅπερ ἔφην ἐξ ἀρχῆς, οὔτε +παιδείαν ἐμαυτῷ [D] συνειδὼς τοσαύτην οὔτε φύσεως +ὑπεροχήν, καὶ προσέτι δεδιώς, μὴ φιλοσφίαν, ἧς +ἐρῶν οὐκ ἐφικόμην, εἰς τοὺς νῦν ἀνθρώπους οὐδὲ +ἄλλως εὐδοκιμοῦσαν διαβάλλω, πάλαι τε ἔγραφον +ἐκεῖνα καὶ νῦν τὰς παρ᾽ ὑμῶν ἐπιτιμήσεις ἀπελυσάμην +εἰς δύναμιν. +</p> + +<p> +(But I must go back to what I said at the beginning, +and conclude this letter, which is perhaps +longer already than it should be. And the main +point in it is that it is not because I would avoid hard +work or pursue pleasure, nor because I am in love +with idleness and ease that I am averse to spending +my life in administration. But, as I said when +I began, it is because I am conscious that I have +neither sufficient training nor natural talents above +the ordinary; moreover, I am afraid of bringing +reproach on philosophy, which, much as I love it, I +have never attained to, and which on other accounts +has no very good reputation among men of our day. +For these reasons I wrote all this down some time +ago, and now I have freed myself from your charges +as far as I can.) +</p> + +<p> +Διδοίη δὲ ὁ θεὸς τὴν ἀρίστην τύχην καὶ +φρόνησιν ἀξίαν τῆς τύχης, ὡς ἐγὼ νῦν ἔκ τε +τοῦ κρείττονος τό γε πλέον καὶ παρ᾽ ὑμῶν τῶν +φιλοσοφούντων [267] ἁπάσῃ μηχανῇ<note place='foot'>ἁπάσῃ μηχανῇ follows ὑμῶν in MSS.; Hertlein suggests +present reading.</note> βοηθητέος εἶναί +μοι δοκῶ, προτεταγμένος ὑμῶν καὶ προκινδυνεύων. +εἰ δέ τι μείζον ἀγαθὸν τῆς ἡμετέρας παρασκευῆς +καὶ ἧς ὑπὲρ ἐμαυτοῦ γνώμης ἔχω τοῖς ἀνθρώποις +δι᾽ ἡμῶν ὁ θεὸς παράσχοι, χαλεπαίνειν οὐ χρὴ +πρὸς τοὺς ἐμοὺς λόγους. ἐγὼ γὰρ οὐδὲν ἐμαυτῷ +<pb n='236'/><anchor id='Pg236'/><anchor id='Pg237'/> +συνειδὼς ἀγαθὸν πλὴν τοῦτο μόνον, ὅτι μηδὲ +οἴομαι τὰ μέγιστα ἔχειν ἔχων τε<note place='foot'>τε Hertlein suggests, γε MSS.</note> οὐδέν, ὡς +ὁρᾷς αὐτός, εἰκότως βοῶ καὶ μαρτύρομαι μὴ +μεγάλα παρ᾽ ἡμῶν ἀπαιτεῖν, [B] ἀλλὰ τῷ θεῷ τὸ +πᾶν ἐπιτρέπειν· οὕτω γὰρ ἐγὼ τῶν τε ἐλλειμμάτων +εἴην ἂν ἀνεύθυνος καί, γενομένων ἁπάντων +δεξιῶν, εὐγνώμων ἂν καὶ μέτριος εἴην, οὐκ +ἀλλοτρίοις ἐμαυτὸν ἔργοις ἐπιγράφων, τῷ θεῷ +δέ, ὥσπερ οὖν δίκαιον, προσανατεθεικὼς ἅπαντα +αὐτός τε εἴσομαι καὶ ὑμᾶς προτρέπω τὴν χάριν +εἰδέναι. +</p> + +<p> +(May God grant me the happiest fortune possible, +and wisdom to match my fortune! For now I think +I need assistance from God above all, and also from +you philosophers by all means in your power, since I +have proved myself your leader and champion in +danger. But should it be that blessings greater +than of my furnishing and than the opinion that I +now have of myself should be granted to men +by God through my instrumentality, you must not +resent my words. For being conscious or no good +thing in me, save this only, that I do not even think +that I possess the highest talent, and indeed have +naturally none, I cry aloud and testify<note place='foot'>Demosthenes, <hi rend='italic'>De Corona</hi> 23.</note> that you +must not expect great things of me, but must entrust +everything to God. For thus I shall be free from +responsibility for my shortcomings, and if everything +turns out favourably I shall be discreet and moderate, +not putting my name to the deeds of other men,<note place='foot'>Cf. <hi rend='italic'>Caesars</hi> 323 <hi rend='smallcaps'>b</hi>.</note> +but by giving God the glory for all, as is right, it +is to Him that I shall myself feel gratitude and I +urge all of you to feel the same.) +</p> + +</div> + +</div> + +<pb n='241'/><anchor id='Pg241'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Letter to the Senate and People of Athens</head> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Introduction</head> + +<p> +Of the manifestoes addressed by Julian to Rome, +Sparta, Corinth, and Athens, defending his acceptance +of the title of Emperor and his open rupture with +Constantius, the last alone survives. It was written +in Illyricum in 361, when Julian was on the march +against Constantius, and is the chief authority for +the events that led to his elevation to the Imperial +rank. Julian writes to the Athenians of the fourth +Christian century as though they still possessed the +influence and standards of their forefathers. He +was well known at Athens, where he had studied +before his elevation to the Caesarship and he was +anxious to clear himself in the eyes of the citizens. +For the first time he ventures to speak the truth +about Constantius and to describe the latter's +ruthless treatment of his family. His account of the +revolution at Paris is supplemented by Ammianus +20, Zosimus 3. 9, and the <hi rend='italic'>Epitaph on Julian</hi> by +Libanius. +</p> + +</div> + +<pb n='242'/><anchor id='Pg242'/><anchor id='Pg243'/> + +<div> + +<p> +ΙΟΥΛΙΑΝΟΥ ΑΥΤΟΚΡΑΤΟΡΟΣ +</p> + +<p> +(Julian, Emperor) +</p> + +<p> +ΑΘΗΝΑΙΩΝ ΤΗΙ ΒΟΥΛΗΙ ΚΑΙ ΤΩΙ ΔΗΜΩΙ +</p> + +<p> +(To the Senate and +People of Athens.) +</p> + +<p> +Πολλῶν εἰργασμένων τοῖς προγόνοις ὑμῶν, ἐφ᾽ +οἷς οὐκ ἐκείνοις μόνον τότε ἐξῆν, ἀλλὰ καὶ ὑμῖν +νῦν ἔξεστι φιλοτιμεῖσθαι, καὶ πολλῶν ἐγηγερμένων +τροπαίων ὑπέρ τε ἁπάσης τῆς Ἑλλάδος κοινῇ +καὶ κατ᾽ ἰδίαν ὑπὲρ αὐτῆς τῆς πόλεως, ἐν οἷς +ἠγωνίσατο μόνη πρός τε τοὺς ἄλλους Ἕλληνας +καὶ πρὸς τὸν βάρβαρον, οὐδέν ἐστι τηλικοῦτον +ἔργον οὐδὲ ἀνδραγαθία τοσαύτη, [B] πρὸς ἣν οὐκ +ἔνεστι καὶ ταῖς ἄλλαις ἁμιλληθῆναι πόλεσι. +τὰ μὲν γὰρ μεθ᾽ ὑμῶν καὶ αὗται, τὰ δὲ κατ᾽ +ἰδίαν εἰργάσαντο. καὶ ἵνα μὴ μεμνημένος ἔπειτα +ἀντιπαραβάλλων ἢ προτιμᾶν ἑτέρας ἑτέραν ἐν οἷς +διαμφισβητοῦσι νομισθείην ἢ πρὸς τὸ λυσιτελοῦν, +ὥσπερ οἱ ῥήτορες, ἐνδεέστερον ἐπαινεῖν τὰς ἐλαττουμένας, +τοῦτο ἐθέλω [C] φράσαι μόνον ὑπὲρ ὑμῶν, ᾧ +μηδὲν ἀντίπαλον ἔχομεν ἐξευρεῖν παρὰ τοῖς ἄλλοις +Ἕλλησιν, ἐκ τῆς παλαιᾶς φήμης εἰς ἡμᾶς +παραδεδομένον. ἀρχόντων μὲν Λακεδαιμονίων οὐ +βίᾳ τὴν ἀρχήν, ἀλλὰ δόξῃ δικαιοσύνης παρείλεσθε, +<pb n='244'/><anchor id='Pg244'/><anchor id='Pg245'/> +καὶ τὸν Ἀριστείδην τὸν δίκαιον οἱ παρ᾽ ὑμῖν +ἐθρέψαντο νόμοι. καίτοι γε ταῦτα οὕτως ὄντα +λαμπρὰ τεκμήρια [269] διὰ λαμπροτέρων οἶμαι τῶν +ἔργων ὅμως ἐπιστώσασθε. τὸ μὲν γὰρ δόξαι +δίκαιον ἴσως ἂν τῷ καὶ ψευδῶς συμβαίη, καὶ +τυχὸν οὐ παράδοξον ἐν πολλοῖς φαύλοις ἕνα +γενέσθαι σπουδαῖον. ἢ γὰρ οὐχὶ καὶ παρὰ +Μήδοις ὑμνεῖταί τις Δηιόκης Ἄβαρίς τε ἐν +Ὑπερβορέοις καὶ Ἀνάχαρσις ἐν Σκύθαις; ὑπὲρ +ὧν τοῦτο ἦν θαυμαστόν, ὅτι παρὰ τοῖς ἀδικωτάτοις +γεγονότες ἔθνεσι τὴν δίκην ὅμως ἐτίμησαν, +τὼ μὲν ἀληθῶς, [B] ὁ δὲ τῆς χρείας χάριν πλαττόμενος. +δῆμον δὲ ὅλον καὶ πόλιν ἐραστὰς ἔργων +καὶ λόγων δικαίων ἔξω τῆς παρ᾽ ὑμῖν οὐ ῥᾴδιον +εὑρεῖν. βούλομαι δὲ ὑμᾶς ἑνὸς τῶν παρ᾽ ὑμῖν +πολλῶν γε ὄντων ἔργων ὑπομνῆσαι. Θεμιστοκλέους +γὰρ μετὰ τὰ Μηδικὰ γνώμην εἰσηγεῖσθαι +διανοουμένου λάθρᾳ καταφλέξαι τὰ νεώρια τῶν +Ἑλλήνων, [C] εἶτα μὴ τολμῶντος εἰς τὸν δῆμον +λέγειν, ἑνὶ δὲ ὁμολογοῦντος πιστεύσειν τὸ ἀπόρρητον, +ὅνπερ ἂν ὁ δῆμος χειροτονήσας προέληται, +προυβάλετο μὲν ὁ δῆμος τὸν Ἀριστείδην· ὁ δὲ +ἀκούσας τῆς γνώμης ἔκρυψε μὲν τὸ ῥηθέν, +ἐξήνεγκε δὲ εἰς τὸν δῆμον, ὡς οὔτε λυσιτελέστερον +οὔτε ἀδικώτερον εἴη τι τοῦ βουλεύματος· καὶ +<pb n='246'/><anchor id='Pg246'/><anchor id='Pg247'/> +ἡ πόλις ἀπεψηφίσατο παραχρῆμα καὶ παρῃτήσατο, +πάνυ γε νὴ Δία μεγαλοψύχως καὶ ὃν +ἐχρῆν τρόπον ἄνδρας [D] ὑπὸ μάρτυρι τῇ φρονιμωτάτῃ +θεῷ τρεφομένους. +</p> + +<p> +(Many were the achievements of your forefathers +of which you are still justly proud, even as they +were of old; many were the trophies for victories +raised by them, now for all Greece in common, +now separately for Athens herself, in those days +when she contended single-handed against all the +rest of Greece as well as against the barbarian: +but there was no achievement and no display of +courage on your part so prodigious that other +cities cannot in their turn rival it. For they too +wrought some such deeds in alliance with you, and +some on their own account. And that I may not by +recalling these and then balancing them be thought +either to pay more honour to one state than to another +in the matters in which they are your rivals, or +to praise less than they deserve those who proved +inferior, in order to gain an advantage, after the +manner of rhetoricians, I desire to bring forward on +your behalf only this fact to which I can discover nothing +that can be set against it on the part of the other +Greek states, and which has been assigned to you by +ancient tradition. When the Lacedaemonians were +in power you took that power away from them not +by violence but by your reputation for justice; and +it was your laws that nurtured Aristides the Just. +Moreover, brilliant as were these proofs of your +virtue, you confirmed them by still more brilliant +actions. For to be reputed just might perhaps +happen to any individual even though it were not +true; perhaps it would not be surprising that +among many worthless citizens there should be found +one virtuous man. For even among the Medes +is not a certain Deioces<note place='foot'>The first King of Media; reigned 709-656 <hi rend='smallcaps'>b.c.</hi></note> celebrated, and Abaris<note place='foot'>A priest of Apollo whose story and date are uncertain.</note> +too among the Hyperboreans, and Anacharsis<note place='foot'>A Scythian prince who visited Athens at the end of the +sixth century <hi rend='smallcaps'>b.c.</hi>; cf. Cicero, <hi rend='italic'>Tusculan Disputations</hi> 5. 32; +Lucian, <hi rend='italic'>Anacharsis</hi>.</note> among +the Scythians? And in their case the surprising +thing was that, born as they were among nations +who knew nothing of justice, they nevertheless +prized justice, two of them sincerely, though the +third only pretended to do so out of self-interest. +But it would be hard to find a whole people and +city enamoured of just deeds and just words except +your own. And I wish to remind you of one out +of very many such deeds done in your city. After +the Persian war Themistocles<note place='foot'>The story is told in Plutarch, <hi rend='italic'>Themistocles</hi>.</note> was planning to +introduce a resolution to set fire secretly to the +naval arsenals of the Greeks, and then did not dare +to propose it to the assembly; but he agreed to +confide the secret to any one man whom the people +should elect by vote; and the people chose Aristides +to represent them. But he when he heard the +scheme did not reveal what he had been told, but +reported to the people that there could be nothing +more profitable or more dishonest than that advice. +Whereupon the city at once voted against it and +rejected it, very nobly, by Zeus, and as it behoved +men to do who are nurtured under the eyes of the +most wise goddess.<note place='foot'>Athene.</note>) +</p> + +<p> +Οὐκοῦν εἰ ταῦτα παρ᾽ ὑμῖν μὲν ἦν πάλαι, +σώζεται δὲ ἐξ ἐκείνου καὶ εἰς ὑμᾶς ἔτι τῆς τῶν +προγόνων ἀρετῆς ὥσπερ ἐμπύρευμά τι σμικρόν, +εἰκός ἐστιν ὑμᾶς οὐκ εἰς τὸ μέγεθος τῶν πραττομένων +ἀφορᾶν οὐδὲ εἴ τις ὥσπερ δι᾽ ἀέρος ἱπτάμενος +διὰ τῆς γῆς ἐβάδισεν ἀμηχάνῳ τάχει +καὶ ἀτρύτῳ ῥώμῃ, σκοπεῖν δὲ ὅτῳ ταῦτα μετὰ +τοῦ δικαίου κατείργασται, [270] κᾆτα ἂν μὲν φαίνηται +ξὺν δίκῃ πράττων, ἰδίᾳ τε αὐτὸν ἴσως καὶ +δημοσίᾳ πάντες ἐπαινεῖτε, τῆς δίκης δὲ ὀλιγωρήσας +ἀτιμάζοιτο ἂν παρ᾽ ὑμῶν εἰκότως. οὐδὲν +γὰρ οὕτως ἐστὶν ὡς τὸ δίκαιον ἀδελφὸν φρονήσει. +τοὺς οὖν ἀτιμάζοντας τοῦτο δικαίως ἂν καὶ +ὡς εἰς τὴν παρ᾽ ὑμῖν θεὸν ἀσεβοῦντας ἐξελαύνοιτε. +βούλομαι οὖν ὑμῖν τὰ κατ᾽ ἐμαυτὸν οὐκ ἀγνοοῦσι +μὲν ἀπαγγεῖλαι δὲ ὅμως, [B] ὅπως, εἴ τι λέληθεν· εἰκὸς +δὲ ἔνια καὶ ὅσα μάλιστα τοῖς πᾶσι γνωσθῆναι +προσήκει· ὑμῖν τε καὶ δι᾽ ὑμῶν τοῖς ἄλλοις +Ἕλλησι γένοιτο γνώριμα. μηδεὶς οὖν ὑπολάβῃ +με ληρεῖν ἢ φλυαρεῖν, εἰ περὶ τῶν πᾶσιν ὥσπερ +ἐν ὀφθαλμοῖς γεγονότων οὐ πάλαι μόνον, ἀλλὰ +καὶ μικρῷ πρότερον, ποιεῖσθαί τινας ἐπιχειρήσαιμι +λόγους· οὐδένα γὰρ οὐδὲν ἀγνοεῖν βούλομαι +τῶν ἐμαυτοῦ, λανθάνειν δὲ ἄλλον ἄλλα εἰκός· +<pb n='248'/><anchor id='Pg248'/><anchor id='Pg249'/> +[C] ἄρξομαι δὲ ἀπὸ τῶν προγόνων πρῶτον τῶν +ἐμαυτοῦ. +</p> + +<p> +(Then if this was your conduct of old, and from +that day to this there is kept alive some small +spark as it were of the virtue of your ancestors, +it is natural that you should pay attention not to +the magnitude merely of any performance, nor +whether a man has travelled over the earth with +incredible speed and unwearied energy as though he +had flown through the air; but that you should rather +consider whether one has accomplished this feat +by just means, and then if he seems to act with +justice, you will perhaps all praise him both in public +and private; but if he have slighted justice he will +naturally be scorned by you. For there is nothing +so closely akin to wisdom as justice. Therefore +those who slight her you will justly expel as showing +impiety towards the goddess who dwells among you. +For this reason I wish to report my conduct to +you, though indeed you know it well, in order that +if there is anything you do not know—and it is +likely that some things you do not, and those +in fact which it is most important for all men to +be aware of—it may become known to you and +through you to the rest of the Greeks. Therefore +let no one think that I am trifling and wasting +words if I try to give some account of things that +have happened as it were before the eyes of all +men, not only long ago but also just lately. For +I wish none to be ignorant of anything that +concerns me, and naturally everyone cannot know +every circumstance. First I will begin with my +ancestors.) +</p> + +<p> +Καὶ ὅτι μὲν τὰ πρὸς πατρὸς ἡμῖν ἐντεῦθεν +ὅθενπερ καὶ Κωνσταντίῳ τὰ πρὸς πατρὸς ὥρμηται, +φανερόν. τὼ γὰρ ἡμετέρω πατέρε γεγόνατον +ἀδελφὼ πατρόθεν. οὕτω δὲ πλησίον ἡμᾶς ὄντας +συγγενεῖς ὁ φιλανθρωπότατος οὗτος βασιλεὺς +οἷα εἰργάσατο, ἓξ μὲν ἀνεψιοὺς ἐμοῦ τε καὶ +ἑαυτοῦ, πατέρα δὲ τὸν ἐμόν,<note place='foot'>τὸν ἐμὸν Hertlein suggests, ἐμὸν MSS.</note> ἑαυτοῦ δὲ θεῖον, +[D] καὶ προσέτι κοινὸν ἕτερον τὸν πρὸς πατρὸς +θεῖον ἀδελφόν τε ἐμὸν τὸν πρεσβύτατον ἀκρίτους +κτεῖνας, ἐμὲ δὲ καὶ ἕτερον ἀδελφὸν ἐμὸν ἐθελήσας +μὲν κτεῖναι, τέλος δὲ ἐπιβαλὼν φυγήν, ἀφ᾽ ἧς +ἐμὲ μὲν ἀφῆκεν, ἐκεῖνον δὲ ὀλίγῳ πρότερον τῆς +σφαγῆς ἐξέδυσε<note place='foot'>ἐξέδυσε Hertlein suggests, ἐρρύσατο οὐδὲ Cobet, ἐρρύσατο MSS.</note> τὸ τοῦ Καίσαρος ὄνομα, τί +με δεῖ νῦν ὥσπερ ἐκ τραγῳδίας τὰ ἄρρητα +ἀναμετρεῖσθαι; μετεμέλησε γὰρ αὐτῷ, φασί, +καὶ ἐδήχθη δεινῶς, [271] ἀπαιδίαν τε ἐντεῦθεν νομίζει +δυστυχεῖν, τά τε ἐς τοὺς πολεμίους τοὺς Πέρσας +οὐκ εὐτυχῶς πράττειν ἐκ τούτων ὑπολαμβάνει. +ταῦτα ἐθρύλουν οἱ περὶ τὴν αὐλὴν τότε καὶ +τὸν μακαρίτην ἀδελφὸν ἐμὸν Γάλλον, τοῦτο +νῦν πρῶτον ἀκούοντα τὸ ὄνομα· κτείνας γὰρ +αὐτὸν παρὰ τοὺς νόμους οὐδὲ τῶν πατρῴων +μεταλαχεῖν εἴασε τάφων οὐδὲ τῆς εὐαγοῦς ἠξίωσε +μνήμης. +</p> + +<p> +(That on the father's side I am descended from the +same stock as Constantius on his father's side is +well known. Our fathers were brothers, sons of +the same father. And close kinsmen as we were, +how this most humane Emperor treated us! Six +of my cousins and his, and my father who was his +own uncle and also another uncle of both of us on the +father's side, and my eldest brother, he put to death +without a trial; and as for me and my other brother,<note place='foot'>Gallus.</note> +he intended to put us to death but finally inflicted +exile upon us; and from that exile he released +me, but him he stripped of the title of Caesar just +before he murdered him. But why should I <q>recount,</q> +as though from some tragedy, <q>all these unspeakable +horrors?</q><note place='foot'>Euripides, <hi rend='italic'>Orestes</hi> 14, τί τἄρρητ᾽ ἀναμετρήσασθαί με δεῖ;</note> For he has repented, I am told, and +is stung by remorse; and he thinks that his unhappy +state of childlessness is due to those deeds, and +his ill success in the Persian war he also ascribes to +that cause. This at least was the gossip of the +court at the time and of those who were about +the person of my brother Gallus of blessed memory, +who is now for the first time so styled. For after +putting him to death in defiance of the laws he +neither suffered him to share the tombs of his +ancestors nor granted him a pious memory.) +</p> + +<p> +Ὅπερ οὖν ἔφην, [B] ἔλεγον τοσαῦτα καὶ δὴ καὶ +ἔπειθον ἡμᾶς,<note place='foot'>ἡμᾶς Hertlein, Reiske suggest, ὑμᾶς MSS.</note> ὅτι τὰ μὲν ἀπατηθεὶς εἰργάσατο, +τὰ δὲ βίᾳ καὶ ταραχαῖς εἴξας ἀτάκτου καὶ +<pb n='250'/><anchor id='Pg250'/><anchor id='Pg251'/> +ταραχώδους στρατεύματος. τοσαῦτα ἡμῖν ἐπῇδον +ἐν ἀγρῷ τινι τῶν ἐν Καππαδοκίᾳ κατακεκλεισμένοις, +οὐδένα ἐῶντες προσελθεῖν, τὸν μὲν ἀπὸ +τῆς ἐν Τράλλεσι<note place='foot'>ἀπὸ τῆς ἐν Τράλλεσι φυγῆς Hertlein suggests, ἁπὸ τραλφυγῆς +V, ἀπο τρα φυγῆς Petavius.</note> φυγῆς ἀνακαλεσάμενοι, ἐμὲ +δὲ κομιδῇ μειράκιον ἔτι τῶν διδασκαλείων ἀπαγαγόντες. +πῶς [C] ἂν ἐνταῦθα φράσαιμι περὶ τῶν +ἓξ ἐνιαυτῶν, οὓς ἐν ἀλλοτρίῳ κτήματι διάγοντες,<note place='foot'>διάγοντε Hertlein suggests, διαγαγόντες MSS.</note> +ὥσπερ οἱ παρὰ τοῖς Πέρσαις ἐν τοῖς φρουρίοις +τηρούμενοι, μηδενὸς ἡμῖν προσιόντος ξένου μηδὲ +τῶν πάλαι γνωρίμων ἐπιτρεπομένου τινὸς ὡς +ἡμᾶς φοιτᾶν, διεζῶμεν ἀποκεκλεισμένοι παντὸς +μὲν μαθήματος σπουδαίου, πάσης δὲ ἐλευθέρας +ἐντεύξεως, ἐν ταῖς λαμπραῖς οἰκετείαις τρεφόμενοι +[D] καὶ τοῖς ἡμῶν αὐτῶν δούλοις ὥσπερ ἑταίροις +συγγυμναζόμενοι; προσῄει γὰρ οὐδεὶς οὐδὲ ἐπετρέπετο +τῶν ἡλικιωτῶν. +</p> + +<p> +(As I said, they kept telling us and tried to +convince us that Constantius had acted thus, partly +because he was deceived, and partly because he +yielded to the violence and tumult of an undisciplined +and mutinous army. This was the strain +they kept up to soothe us when we had been +imprisoned in a certain farm<note place='foot'>The castle of Macellum.</note> in Cappadocia; and +they allowed no one to come near us after they had +summoned him from exile in Tralles and had dragged +me from the schools, though I was still a mere boy. +How shall I describe the six years we spent there? +For we lived as though on the estate of a stranger, +and were watched as though we were in some +Persian garrison, since no stranger came to see +us and not one of our old friends was allowed to +visit us; so that we lived shut off from every liberal +study and from all free intercourse, in a glittering +servitude, and sharing the exercises of our own slaves +though they were comrades. For no companion +of our own age ever came near us or was allowed to +do so.) +</p> + +<p> +Ἐντεῦθεν ἐγὼ μὲν μόγις ἀφείθην διὰ τοὺς +θεοὺς εὐτυχῶς, ὁ δὲ ἀδελφὸς ὁ ἐμὸς εἰς τὴν αὐλὴν +καθείρχθη δυστυχῶς, εἴπερ τις ἄλλος τῶν πώποτε. +καὶ γὰρ εἴ τι περὶ τὸν τρόπον ἄγριον καὶ +τραχὺ τὸν ἐκείνου κατεφάνη, τοῦτο ἐκ τῆς +ὀρείου τροφῆς συνηυξήθη. δίκαιος οὖν οἶμαι +καὶ ταύτην ἔχειν τὴν αἰτίαν ὁ ταύτης ἡμῖν +πρὸς βίαν μεταδοὺς τῆς τροφῆς, ἧς ἐμὲ μὲν +οἱ θεοὶ διὰ [272] τῆς φιλοσοφίας καθαρὸν ἀπέφηναν +καὶ ἐξάντη, τῷ δὲ οὐδεὶς ἐνέδωκεν. εὐθὺς γὰρ +ἀπὸ τῶν ἀγρῶν ἐς τὰ βασίλεια παρελθόντι +<pb n='252'/><anchor id='Pg252'/><anchor id='Pg253'/> +ἐπειδὴ πρῶτον αὐτῷ περιέθηκεν ἁλουργὲς ἱμάτιον, +αὐτίκα φθονεῖν ἀρξάμενος οὐ πρότερον ἐπαύσατο +πρὶν καθελεῖν αὐτόν, οὐδὲ τῷ περιελεῖν τὸ +πορφυροῦν ἱμάτιον ἀρκεσθείς. καίτοι τοῦ ζῆν +γοῦν ἄξιος, εἰ μὴ βασιλεύειν ἐφαίνετο ἐπιτήδειος. +ἀλλ᾽ ἐχρῆν αὐτὸν καὶ τούτου στέρεσθαι. ξυγχωρῶ, +[B] λόγον γε πάντως ὑποσχόντα πρότερον, +ὥσπερ τοὺς κακούργους. οὐ γὰρ δὴ τοὺς μὲν +λῃστὰς ὁ νόμος ἀπαγορεύει τῷ δήσαντι κτείνειν, +τοὺς ἁφαιρεθέντας δὲ τιμάς, ἃς εἶχον, καὶ γενομένους +ἐξ ἀρχόντων ἰδιώτας ἀκρίτους φησὶ δεῖν +ἀναιρεῖσθαι. τί γάρ, εἰ τῶν ἁμαρτημάτων εἶχεν +ἀποφῆναι [C] τοῦς αἰτίους; ἐδέδοντο γὰρ αὐτῷ +τινων ἐπιστολαί, Ἡράκλεις, ὅσας ἔχουσαι κατ᾽ +αὐτοῦ κατηγορίας, ἐφ᾽ αἷς ἐκεῖνος ἀγανακτῆσας +ἀκρατέστερον μὲν καὶ ἥκιστα βασιλικῶς ἐφῆκε +τῷ θυμῷ, τοῦ μέντοι μηδὲ ζῆν ἄξιον οὐδὲν ἐπεπράχει. +πῶς γάρ; οὐχ οὗτός ἐστιν ἀνθρώποις ἅπασι +κοινὸς Ἕλλησιν ἅμα καὶ βαρβάροις ὁ νόμος, +ἀμύνεσθαι τοὺς ἀδικίας ὑπάρχοντας; ἀλλ᾽ ἴσως +μὲν ἠμύνατο πικρότερον. οὐ μὴν ἔξω πάντη +τοῦ εἰκότος· τὸν γὰρ ἐχθρὸν ὑπ᾽ ὀργῆς εἰκός +τι καὶ ποιεῖν, [D] εἴρηται καὶ πρόσθεν. ἀλλ᾽ εἰς +χάριν ἑνὸς ἀνδρογύνου, τοῦ κατακοιμιστοῦ, καὶ +προσέτι τοῦ τῶν μαγείρων ἐπιτρόπου τὸν ἀνεψιόν, +τὸν καίσαρα, τὸν τῆς ἀδελφῆς ἄνδρα γενόμενον, +<pb n='254'/><anchor id='Pg254'/><anchor id='Pg255'/> +τὸν τῆς ἀδελφιδῆς πατέρα, οὗ καὶ αὐτὸς πρότερον +ἦν ἀγαγόμενος τὴν ἀδελφήν, πρὸς ὃν αὐτῷ +τοσαῦτα θεῶν ὁμογνίων ὑπῆρχε δίκαια, κτεῖναι +παρέδωκε τοῖς ἐχθίστοις· ἐμὲ δὲ ἀφῆκε μόγις +ἑπτὰ μηνῶν ὅλων ἑλκύσας τῇδε κἀκεῖσε καὶ +ποιησάμενος ἔμφρουρον, [273] ὥστε, εἰ μὴ θεῶν τις +ἐθελήσας με σωθῆναι τὴν καλὴν καὶ ἀγαθὴν +τὸ τηνικαῦτά μοι παρέσχεν εὐμενῆ Εὐσεβίαν, +οὐδ᾽ ἂν ἐγὼ τὰς χεῖρας αὐτοῦ τότε διέφυγον. +καίτοι μὰ τοὺς θεοὺς οὐδ᾽ ὄναρ μοι φανεὶς ἀδελφὸς +ἐπεπράχει· καὶ γὰρ οὐδὲ συνῆν αὐτῷ οὐδὲ +ἐφοίτων οὐδὲ ἐβάδιζον παρ᾽ αὐτὸν, ὀλιγάκις δὲ +ἔγραφον καὶ ὑπὲρ ὀλίγων. [B] ὡς οὖν ἀποφυγὼν +ἐκεῖθεν ἄσμενος ἐπορευόμην ἐπὶ τὴν τῆς μητρὸς +ἑστίαν· πατρῷον γὰρ οὐδὲν ὑπῆρχέ μοι οὐδὲ +ἐκεκτήμην ἐκ τοσούτων, ὅσων εἰκὸς ἦν πατέρα +κεκτῆσθαι τὸν ἐμόν, οὐκ ἐλαχίστην βῶλον, οὐκ ἀνδράποδον, +οὐκ οἰκίαν· ὁ γάρ τοι καλὸς Κωνστάντιος +ἐκληρονόμησεν ἀντ᾽ ἐμοῦ τὴν πατρῴαν οὐσίαν +ἅπασαν, ἐμοί τε, ὅπερ ἔφην, οὐδὲ γρὺ μετέδωκεν +αὐτῆς· ἀλλὰ καὶ τῷ ἀδελφῷ τομῷ τῶν πατρῴων +ἔδωκεν ὀλίγα, πάντων αὐτὸν ἀφελόμενος τῶν +μητρῴων. +</p> + +<p> +(From that place barely and by the help of +the gods I was set free, and for a happier fate; but +my brother was imprisoned at court and his fate was +ill-starred above all men who have ever yet lived. +And indeed whatever cruelty or harshness was revealed +in his disposition was increased by his having +been brought up among those mountains. It is +therefore I think only just that the Emperor should +bear the blame for this also, he who against our will +allotted to us that sort of bringing-up. As for me, +the gods by means of philosophy caused me to +remain untouched by it and unharmed; but on my +brother no one bestowed this boon. For when he +had come straight from the country to the court, +the moment that Constantius had invested him with +the purple robe he at once began to be jealous of +him, nor did he cease from that feeling until, not +content with stripping him of the purple, he had +destroyed him. Yet surely he deserved to live, even +if he seemed unfit to govern. But someone may say +that it was necessary to deprive him of life also. I +admit it, only on condition that he had first been +allowed to speak in his own defence as criminals are. +For surely it is not the case that the law forbids one +who has imprisoned bandits to put them to death, +but says that it is right to destroy without a trial +those who have been stripped of the honours that +they possessed and have become mere individuals +instead of rulers. For what if my brother had +been able to expose those who were responsible +for his errors? For there had been handed to him +the letters of certain persons, and, by Heracles, +what accusations against himself they contained! +And in his resentment at these he gave way in +most unkingly fashion to uncontrolled anger, but +he had done nothing to deserve being deprived +of life itself. What! Is not this a universal law +among all Greeks and barbarians alike, that one +should defend oneself against those who take the +initiative in doing one a wrong? I admit that he did +perhaps defend himself with too great cruelty; but +on the whole not more cruelly than might have been +expected. For we have heard it said before<note place='foot'>Cf. Demosthenes, <hi rend='italic'>Against Meidias</hi> 41.</note> that an +enemy may be expected to harm one in a fit of anger. +But it was to gratify a eunuch,<note place='foot'>Eusebius; cf. Ammianus Marcellinus 14. 11; 22. 3.</note> his chamberlain +who was also his chief cook, that Constantius gave +over to his most inveterate enemies his own cousin, +the Caesar, his sister's husband, the father of his +niece, the man whose own sister he had himself +married in earlier days,<note place='foot'>The sister of Gallus was the first wife of Constantius.</note> and to whom he owed so +many obligations connected with the gods of the +family. As for me he reluctantly let me go, after +dragging me hither and thither for seven whole +months and keeping me under guard; so that +had not some one of the gods desired that I should +escape, and made the beautiful and virtuous Eusebia +kindly disposed to me, I could not then have escaped +from his hands myself. And yet I call the +gods to witness that my brother had pursued his +course of action without my having a sight of +him even in a dream. For I was not with him, nor +did I visit him or travel to his neighbourhood; and I +used to write to him very seldom and on unimportant +matters. Thinking therefore that I had +escaped from that place, I set out for the house that +had been my mother's. For of my father's estate +nothing belonged to me, and I had acquired out +of the great wealth that had naturally belonged to +my father not the smallest clod of earth, not a slave, +not a house. For the admirable Constantius had inherited +in my place the whole of my father's +property, and to me, as I was saying, he granted not +the least trifle of it; moreover, though he gave my +brother a few things that had been his father's, he +robbed him of the whole of his mother's estate.) +</p> + +<p> +[C] Ὅσα μὲν οὖν ἔπραξε πρός με πρὶν ὀνόματος +μὲν μεταδοῦναί μοι τοῦ σεμνοτάτου, ἔργῳ δὲ +εἰς πικροτάτην καὶ χαλεπωτάτην ἐμβαλεῖν δουλείαν, +εἰ καὶ μὴ πάντα, τὰ πλεῖστα γοῦν ὅμως +<pb n='256'/><anchor id='Pg256'/><anchor id='Pg257'/> +ἀκηκόατε<note place='foot'>ἀκηκόατε Cobet, ἠκούσατ</note> πορευομένου δὴ<note place='foot'>δὴ Hertlein suggests, δὲ MSS.</note> λοιπὸν ἐπὶ τὴν ἑστίαν, +ἀγαπητῶς τε καὶ μόγις ἀποσωζομένου, συκοφάντης +τις ἀνεφάνη περὶ τὸ Σίρμιον, ὃς τοῖς ἐκεῖ πράγματα +ἕρραψεν ὡς νεώτερα διανοουμένοις· [D] ἴστε +δήπουθεν ἀκοῇ τὸν Ἀφρικανὸν καὶ τὸν Μαρῖνον· +οὔκουν ὑμᾶς οὐδὲ ὁ Φῆλιξ ἔλαθεν οὐδὲ ὅσα +ἐπράχθη περὶ τοὺς ἀνθρώπους. ἀλλ᾽ ὡς τοῦτο +αὐτῷ κατεμηνύθη τὸ πρᾶγμα, καὶ Δυνάμιος ἐξαίφνης, +ἄλλος συκοφάντης, ἐκ Κελτῶν ἤγγειλεν +ὅσον οὔπω τὸν Σιλουανὸν αὐτῷ πολέμιον ἀναφανεῖσθαι, +δείσας παντάπασι καὶ φοβηθεὶς αὐτίκα +ἐπ᾽ ἐμὲ πέμπει, καὶ μικρὸν εἰς τὴν Ἑλλάδα κελεύσας +ὑποχωρῆσαι [274] πάλιν ἐκεῖθεν ἀκάλει παρ᾽ ἑαυτόν, +οὔπω πρότερον τεθεαμένος πλὴν ἅπαξ μὲν ἐν +Καππαδοκίᾳ, ἅπαξ δὲ ἐν Ἰταλίᾳ, ἀγωνισαμένης +Εὐσεβίας, ὡς ἂν ὑπὲρ τῆς σωτηρίας τῆς ἐμαυτοῦ +θαρρήσαιμι. καίτοι τὴν αὐτὴν αὐτῷ πόλιν +ἓξ ᾤκησα μηνῶν, καὶ μέντοι καὶ ὑπέσχετό με +θεάσεσθαι πάλιν. ἀλλ᾽ ὁ θεοῖς ἐχθρὸς ἀνδρόγυνος, +ὁ πιστὸς αὐτοῦ κατακοιμιστής, ἔλαθέ μου +καὶ ἄκων εὐεργέτης γενόμενος· οὐ γὰρ εἴασεν +ἐντυχεῖν με πολλάκις αὐτῷ, [B] τυχὸν μὲν οὐδὲ +ἐθέλοντι, πλὴν ἀλλὰ τὸ κεφάλαιον ἐκεῖνος ἦν· +ὤκνει γὰρ ὡς ἂν μή τινος συνηθείας ἐγγενομένης +ἡμῖν πρὸς ἀλλήλους ἔπειτα ἀγαπηθείην καὶ πιστὸς +ἀναφανεὶς ἐπιτραπείην τι. +</p> + +<p> +(Now his whole behaviour to me before he granted +me that august title<note place='foot'>The title of Caesar.</note>—though in fact what he did +was to impose on me the most galling and irksome +slavery—you have heard, if not every detail, still the +greater part. As I was saying, I was on my way to +my home and was barely getting away safely, beyond +my hopes, when a certain sycophant<note place='foot'>Gaudentius.</note> turned up near +Sirmium<note place='foot'>A town in Illyricum.</note> and fabricated the rumour against certain +persons there that they were planning a revolt. You +certainly know by hearsay Africanus<note place='foot'>For the account of this alleged conspiracy cf. Ammianus +Marcellinus 15. 3.</note> and Marinus: +nor can you fail to have heard of Felix and what was +the fate of those men. And when Constantius was +informed of the matter, and Dynamius another +sycophant suddenly reported from Gaul that +Silvanus<note place='foot'>Cf. <hi rend='italic'>Oration</hi> 1. 48 <hi rend='smallcaps'>c</hi>; 2. 98 <hi rend='smallcaps'>c</hi>, <hi rend='smallcaps'>d</hi>.</note> was on the point of declaring himself his +open enemy, in the utmost alarm and terror he forthwith +sent to me, and first he bade me retire for +a short time to Greece, then summoned me from +there to the court<note place='foot'>At Milan.</note> again. He had never seen me +before except once in Cappadocia and once in Italy,—an +interview which Eusebia had secured by her +exertions so that I might feel confidence about +my personal safety. And yet I lived for six months +in the same city<note place='foot'>Milan.</note> as he did, and he had promised that +he would see me again. But that execrable eunuch,<note place='foot'>Eusebius.</note> +his trusty chamberlain, unconsciously and involuntarily +proved himself my benefactor. For he did not +allow me to meet the Emperor often, nor perhaps +did the latter desire it; still the eunuch was +the chief reason. For what he dreaded was that if +we had any intercourse with one another I might be +taken into favour, and when my loyalty became +evident I might be given some place of trust.) +</p> + +<p> +Παραγενόμενον δή με τότε πρῶτον ἀπὸ τῆς +Ἑλλάδος αὐτίκα διὰ τῶν περὶ τὴν θεραπείαν +<pb n='258'/><anchor id='Pg258'/><anchor id='Pg259'/> +εὐνούχων ἡ μακαρῖτις Εὐσεβία καὶ λίαν ἐφιλοφρονεῖτο. +μικρὸν δὲ ὕστερον ἐπελθόντος τούτου· +[C] καὶ γάρ τοι καὶ τὰ περὶ Σιλουανὸν ἐπέπρακτο· +λοιπὸν εἴσοδός τε εἰς τὴν αὐλὴν δίδοται, καὶ τὸ +λεγόμενον ἡ Θετταλικὴ περιβάλλεται πειθανάγκη. +ἀρνουμένου γάρ μου τὴν συνουσίαν στερεῶς ἐν +τοῖς βασιλείοις, οἱ μὲν ὥσπερ ἐν κουρείῳ συνελθόντες +ἀποκείρουσι τὸν πώγωνα, χλανίδα δὲ +ἀμφιεννύουσι καὶ σχηματώζουσιν, ὡς τότε ὑπελάμβανον, +πάνυ γελοῖον στρατιώτην· [D] οὐδὲν γάρ μοι +τοῦ καλλωπισμοῦ τῶν καθαρμάτων ἥρμοζεν· +ἐβάδιζον δὲ οὐχ ὥσπερ ἐκεῖνοι περιβλέπων καὶ +σοβῶν<note place='foot'>περιβλέπων ... σοβῶν Hertlein suggests, περιβλέποντες ... +σοβοῦντες MSS.</note> ἀλλ᾽ εἰς γῆν βλέπων, ὥσπερ εἰθίσμην +ὑπὸ τοῦ θρέψαντός με παιδαγωγοῦ. τότε μὲν οὖν +αὐτοῖς παρέσχον γέλωτα, μικρὸν δὲ ὕστερον ὑποψίαν, +εἶτα ἀνέλαμψεν ὁ τοσοῦτος φθόνος. +</p> + +<p> +(Now from the first moment of my arrival from +Greece, Eusebia of blessed memory kept showing me +the utmost kindness through the eunuchs of her +household. And a little later when the Emperor +returned—for the affair of Silvanus had been concluded—at +last I was given access to the court, and, +in the words of the proverb, Thessalian persuasion<note place='foot'>Cf. <hi rend='italic'>Oration</hi> 1. 32 <hi rend='smallcaps'>a</hi>. The origin of the proverb is obscure; +cf. Cicero, <hi rend='italic'>Letter to Atticus</hi> 9. 13.</note> +was applied to me. For when I firmly declined +all intercourse with the palace, some of them, as +though they had come together in a barber's shop, cut +off my beard and dressed me in a military cloak and +transformed me into a highly ridiculous soldier, as +they thought at the time. For none of the decorations +of those villains suited me. And I walked not +like them, staring about me and strutting along, but +gazing on the ground as I had been trained to do +by the preceptor<note place='foot'>Mardonius.</note> who brought me up. At the +time then, I inspired their ridicule, but a little later +their suspicion, and then their jealousy was inflamed +to the utmost.) +</p> + +<p> +Ἀλλ᾽ ἐνταῦθα χρὴ μὴ παραλείπειν ἐκεῖνα, πῶς +ἐγὼ συνεχώρησα, πῶς ἐδεχόμην<note place='foot'>ἐδεχόμην Naber, δὲ εἱλόμην Hertlein, MSS.</note> ὁμωρόφιος<note place='foot'>ὁμωρόφιος Cobet, ὁμορόφιος Hertlein, MSS.</note> +ἐκείνοις γενέσθαι, οὓς ἠπιστάμην παντὶ μέν μου +λυμηναμένους τῷ γένει, [275] ὑπώπτευον δὲ οὐκ εἰς +μακρὰν ἐπιβουλεύσοντας καὶ ἐμοὶ. πηγὰς μὲν +οὖν ὁπόσας ἀφῆκα δακρύων καὶ θρήνους οἵους, +ἀνατείνων εἰς τὴν ἀκρόπολιν τὴν παρ᾽ ὑμῖν τὰς +χεῖρας, ὅτε ἐκαλούμην, καὶ τὴν Ἀθηνᾶν ἱκετεύων +σώζειν τὸν ἱκέτην καὶ μὴ ἐκδιδόναι, πολλοὶ +τῶν παρ᾽ ὑμῖν ἑορακότες εἰσί μοι μάρτυρες, αὐτὴ +δὲ ἡ θεὸς πρὸ τῶν ἄλλων, ὅτι καὶ θάνατον +ᾐτησάμην παρ᾽ [B] αὐτῆς Ἀθήνησι πρὸ τῆς τότε +<pb n='260'/><anchor id='Pg260'/><anchor id='Pg261'/> +ὁδοῦ. ὡς μὲν οὖν οὐ προύδωκεν ἡ θεὸς τὸν +ἱκέτην οὐδὲ ἐξέδωκεν, ἔργοις ἔδείξεν·<note place='foot'>ἔδειξεν Hertlein suggests, ἐπέδειξεν MSS.</note> ἡγήσατο +γὰρ ἁπανταχοῦ μοι καὶ παρέστησεν ἁπανταχόθεν +τοὺς φύλακας, ἐξ Ἡλίου καὶ Σελήνης ἀγγέλους +λαβοῦσα. +</p> + +<p> +(But this I must not omit to tell here, how I +submitted and how I consented to dwell under the +same roof with those whom I knew to have ruined +my whole family, and who, I suspected, would before +long plot against myself also. But what floods of +tears I shed and what laments I uttered when I was +summoned, stretching out my hands to your Acropolis +and imploring Athene to save her suppliant +and not to abandon me, many of you who were +eyewitnesses can attest, and the goddess herself, +above all others, is my witness that I even begged +for death at her hands there in Athens rather than +my journey to the Emperor. That the goddess +accordingly did not betray her suppliant or abandon +him she proved by the event. For everywhere she +was my guide, and on all sides she set a watch near +me, bringing guardian angels from Helios and Selene.) +</p> + +<p> +Συνέβη δέ τι καὶ τοιοῦτον. ἐλθὼν ἐς τὸ Μεδιόλανον +ᾤκουν ἔν τινι προαστείῳ. ἐνταῦθα ἔπεμπεν +Εὐσεβία πολλάκις πρός με φιλοφρονουμένη καὶ +γράφειν κελεύουσα καὶ θαρρεῖν, ὑπὲρ ὅτου ἂν +δέωμαι. [C] γράψας ἐγὼ πρὸς αὐτὴν ἐπιστολὴν, +μᾶλλον δὲ ἱκετηρίαν ὅρκους ἔχουσαν τοιούτους· +Οὕτω παισὶ χρήσαιο κληρονόμοις· οὕτω τὰ καὶ +τὰ θεός σοι δοίη, πέμπε με οἴκαδε τὴν ταχίστην, +ἐκεῖνο ὑπειδόμην ὡς οὐκ ἀσφαλὲς εἰς +τὰ βασίλεια πρὸς αὐτοκράτορος γυναῖκα γράμματα +εἰσπέμπειν. ἱκέτευσα δὴ τοὺς θεοὺς νύκτωρ +δηλῶσαί μοι, εἰ χρὴ πέμπειν παρὰ τὴν βασιλίδα +τὸ γραμματεῖον· οἱ δὲ ἐπηπείλησαν, εἰ πέμψαιμι, +θάνατον αἴσχιστον. [D] ὡς δὲ ἀληθῆ ταῦτα γράφω, +καλῶ τοὺς θεοὺς ἅπαντας μάρτυρας. τὰ μὲν δὴ +γράμματα διὰ τοῦτο ἐπέσχον εἰσπέμψαι. ἐξ ἐκείνης +δέ μοι τῆς νυκτὸς λογισμὸς εἰσῆλθεν, οὗ καὶ +ὑμᾶς ἴσως ἄξιον ἀκοῦσαι. Νῦν, ἔφην, ἐγὼ τοῖς +θεοῖς ἀντιτάττεσθαι διανοοῦμαι, καὶ ὑπὲρ ἐμαυτοῦ +βουλεύεσθαι κρεῖττον νενόμικα τῶν πάντα εἰδότων. +καίτοι φρόνησις ἀνθρωπίνη πρὸς τὸ παρὸν +ἀφορῶσα μόνον [276] ἀγαπητῶς ἂν τύχοι καὶ μόγις τοῦ +πρὸς ὀλίγου ἀναμαρτήτου. διόπερ οὐδεὶς οὔθ᾽ ὑπὲρ +τῶν εἰς τριακοστὸν<note place='foot'>τριακοστὸν Hertlein suggests, τριακοσιοστὸν MSS.</note> ἔτος βουλεύεται οὔτε ὑπὲρ τῶν +ἤδη γεγονότων· τὸ μὲν γὰρ περιττόν, τὸ δὲ ἀδύνατον· +<pb n='262'/><anchor id='Pg262'/><anchor id='Pg263'/> +ἀλλ᾽ ὑπὲρ τῶν ἐν χερσὶ καὶ ὧν ἀρχαί τινές +εἰσιν ἤδη καὶ σπέρματα. φρόνησις δὲ ἡ παρὰ +τοῖς θεοῖς ἐπὶ τὸ μήκιστον, μᾶλλον δὲ ἐπὶ πᾶν +βλέπουσα μηνύει τε ὀρθῶς καὶ πράττει τὸ λῷον· +αἴτοι γάρ εἰσιν αὐτοὶ καθάπερ τῶν ὄντων, οὕτω +δὲ καὶ τῶν ἐσομένων. [B] οὐκοῦν εἰκὸς αὐτοὺς ὑπὲρ +τῶν παρόντων ἐπίστασθαι. τέως μὲν οὖν ἐδόκει +μοι κατὰ τοῦτο συνετωτέρα τῆς ἔμπροσθεν ἡ +δευτέρα γνώμη. σκοπῶν δὲ εἰς τὸ δίκαιον εὐθέως +ἔφην· Εἶτα σὺ μὲν ἀγανακτεῖς, εἴ τι τῶν σῶν κτημάτων +ἀποστεροίη σε τῆς ἑαυτοῦ χρήσεως ἢ καὶ +ἀποδιδράσκοι καλούμενον, [C] κἂν ἵππος τύχῃ κἂν +πρόβατον κἂν βοίδιον, ἄνθρωπος δὲ εἶναι βουλόμενος +οὐδὲ τῶν ἀγελαίων οὐδὲ τῶν συρφετωδῶν, +ἀλλὰ τῶν ἐπιεικῶν καὶ μετρίων ἀποστερεῖς σεαυτοῦ +τοὺς θεοὺς καὶ οὐκ ἐπιτρέπεις ἐφ᾽ ὅ, τι ἂν +ἐθέλωσι χρήσασθαι σοι; ὅρα μὴ πρὸς τῷ λίαν +ἀφρόνως καὶ τῶν δικαίων τῶν πρὸς τοὺς θεοὺς +ὀλιγώρως πράττῃς. ἡ δὲ ἀνδρεία ποῦ καὶ τίς; γελοῖον. +ἕτοιμος γοῦν εἶ καὶ θωπεῦσαι καὶ κολακεῦσαι +δέει τοῦ θανάτου, [D] ἐξὸν ἅπαντα καταβαλεῖν καὶ τοῖς +θεοῖς ἐπιτρέψαι πράττειν ὡς βούλαονται, διελόμενον +πρὸς αὐτοὺς τὴν ἐπιμέλειαν τὴν ἑαυτοῦ, καθάπερ +καὶ ὁ Σωκράτης ἠξίου, καὶ τὰ μὲν ἐπὶ σοὶ πράττειν +ὡς ἂν ἐνδέχηται, τὸ δὲ ὅλον ἐπ᾽ ἐκείνοις +ποιεῖσθαι, κεκτῆσθαι δὲ μηδὲν μηδὲ ἁρπάζειν, τὰ +<pb n='264'/><anchor id='Pg264'/><anchor id='Pg265'/> +διδόμενα δὲ παρ᾽ αὐτῶν ἀφελῶς<note place='foot'>ἀφελῶς Cobet, ἀσφαλῶς Hertlein, MSS.</note> δέχεσθαι. ταύτην +ἐγὼ [277] νομίσας οὐκ ἀσφαλῆ μόνον, ἀλλὰ πρέπουσαν +ἀνδρὶ μετρίῳ γνώμην, ἐπεὶ καὶ τὰ τῶν +θεῶν ἐσήμαινε ταύτῃ· τὸ γὰρ ἐπιβουλὰς εὐλαβούμενον +τὰς μελλούσας εἰς αἰσχρὸν καὶ προὖπτον +ἐμβαλεῖν ἑαυτὸν κίνδυνον δεινῶς ἐφαίνετό μοι +θορυβῶδες· εἶξαι καὶ ὑπήκουσα. καὶ τὸ μὲν +ὄνομά μοι ταχέως καὶ τὸ χλανίδιον περιεβλήθη +τοῦ καίσαρος· ἡ δὲ ἐπὶ τούτῳ δουλεία καὶ τὸ καθ᾽ +ἑκάστην ἡμέραν ὑπὲρ αὐτῆς τῆς ψυχῆς ἐπικρεμάμενον +δέος Ἡράκλεις ὅσον καὶ οἷον· [B] κλεῖθρα +θυρῶν, θυρωροί, τῶν οἰκετῶν αἱ χεῖρες ἐρευνώμεναι, +μή τίς μοι παρὰ τῶν φίλων γραμματίδιον +κομίζῃ, θεραπεία ξένη· μόλις ἠδυνήθην οἰκέτας +ἐμαυτοῦ τέτταρας, παιδάρια μὲν δύο κομιδῇ μικρά, +δύο δὲ μείζονας, εἰς τὴν αὐλήν οἰκειότερόν με +θεραπεύσοντας εἰσαγαγεῖν, ὧν εἷς μοι μόνος καὶ +τὰ πρὸς θεοὺς συνειδὼς καὶ ὡς ἐνεδέχετο λάθρᾳ +συμπράττων· [C] ἐπεπίστευτο δὲ τῶν βιβλίων μου +τὴν φυλακήν, ὢν μόνος τῶν ἐμοὶ πολλῶν ἑταίρων +καὶ φίλων πιστῶν, εἷς ἰατρός, ὃς καί, ὅτι φίλος ὢν +ἐλελήθει, συναπεδήμησεν. οὕτω δὲ ἐδεδίειν ἐγὼ +ταῦτα καὶ ψοφοδεῶς εἲχον πρὸς αὐτά, ὥστε καὶ +βουλομένους εἰσιέναι τῶν φίλων πολλοὺς παρ᾽ +ἐμὲ καὶ μάλ᾽ ἄκων ἐκώλυον, ἰδεῖν μὲν αὐτοὺς +ἐπιθυμῶν, ὀκνῶν δὲ ἐκείνοις τε καὶ ἐμαυτῷ γενέσθαι +συμφορῶν αἴτιος. ἀλλὰ ταῦτα μὲν ἔξωθέν +ἐστι, [D] τάδε δὲ ἐν αὐτοῖς τοῖς πράγμασι. +</p> + +<p> +(What happened was somewhat as follows. When +I came to Milan I resided in one of the suburbs. +Thither Eusebia sent me on several occasions messages +of good-will, and urged me to write to her +without hesitation about anything that I desired. +Accordingly I wrote her a letter, or rather a petition +containing vows like these: <q>May you have children +to succeed you; may God grant you this and that, if +only you send me home as quickly as possible!</q> But +I suspected that it was not safe to send to the palace +letters addressed to the Emperor's wife. Therefore +I besought the gods to inform me at night whether +I ought to send the letter to the Empress. And +they warned me that if I sent it I should meet +the most ignominious death. I call all the gods to +witness that what I write here is true. For this +reason, therefore, I forbore to send the letter. But +from that night there kept occurring to me an +argument which it is perhaps worth your while also +to hear. <q>Now,</q> I said to myself, <q>I am planning +to oppose the gods, and I have imagined that I +can devise wiser schemes for myself than those who +know all things. And yet human wisdom, which +looks only to the present moment, may be thankful +if, with all its efforts, it succeed in avoiding mistakes +even for a short space. That is why no man takes +thought for things that are to happen thirty years +hence, or for things that are already past, for the one +is superfluous, the other impossible, but only for what +lies near at hand and has already some beginnings +and germs. But the wisdom of the gods sees very +far, or rather, sees the whole, and therefore it directs +aright and brings to pass what is best. For they are +the causes of all that now is, and so likewise of +all that is to be. Wherefore it is reasonable that they +should have knowledge about the present.</q> So far, +then, it seemed to me that on this reasoning my +second determination was wiser than my first. And +viewing the matter in the light of justice, I immediately +reflected: <q>Would you not be provoked if +one of your own beasts were to deprive you of its +services,<note place='foot'>An echo of Plato, <hi rend='italic'>Phaedo</hi> 62 <hi rend='smallcaps'>c</hi>; cf. <hi rend='italic'>Fragment of a Letter</hi> +297 <hi rend='smallcaps'>a</hi>.</note> or were even to run away when you called +it, a horse, or sheep, or calf, as the case might be? +And will you, who pretended to be a man, and not +even a man of the common herd or from the dregs +of the people, but one belonging to the superior and +reasonable class, deprive the gods of your service, and +not trust yourself to them to dispose of you as they +please? Beware lest you not only fall into great +folly, but also neglect your proper duties towards the +gods. Where is your courage, and of what sort +is it? A sorry thing it seems. At any rate, you are +ready to cringe and flatter from fear of death, and +yet it is in your power to lay all that aside and +leave it to the gods to work their will, dividing +with them the care of yourself, as Socrates, for +instance, chose to do: and you might, while +doing such things as best you can, commit the +whole to their charge; seek to possess nothing, +seize nothing, but accept simply what is vouchsafed +to you by them.</q> And this course I thought was not +only safe but becoming to a reasonable man, since the +response of the gods had suggested it. For to rush +headlong into unseemly and foreseen danger while +trying to avoid future plots seemed to me a topsy-turvy +procedure. Accordingly I consented to yield. And +immediately I was invested with the title and robe +of Caesar.<note place='foot'>Cf. Ammianus Marcellinus 15. 8.</note> The slavery that ensued and the fear +for my very life that hung over me every day, +Heracles, how great it was, and how terrible! My +doors locked, warders to guard them, the hands of +my servants searched lest one of them should convey +to me the most trifling letter from my friends, +strange servants to wait on me! Only with difficulty +was I able to bring with me to court four of my own +domestics for my personal service, two of them mere +boys and two older men, of whom only one knew of +my attitude to the gods, and, as far as he was able, +secretly joined me in their worship. I had entrusted +with the care of my books, since he was the only one +with me of many loyal comrades and friends, a +certain physician<note place='foot'>Oreibasius; cf. <hi rend='italic'>Letter</hi> 17.</note> who had been allowed to leave +home with me because it was not known that he was +my friend. And this state of things caused me such +alarm and I was so apprehensive about it, that +though many of my friends really wished to visit +me, I very reluctantly refused them admittance; for +though I was most anxious to see them, I shrank +from bringing disaster upon them and myself at the +same time. But this is somewhat foreign to my +narrative. The following relates to the actual course +of events.) +</p> + +<pb n='266'/><anchor id='Pg266'/><anchor id='Pg267'/> + +<p> +Τριακοσίους ἑξήκοντά μοι δοὺς στρατιώτας εἰς +τὸ τῶν Κελτῶν ἔθνος ἀνατετραμμένον ἔστειλε, +μεσοῦντος ἤδη τοῦ χειμῶνος, οὐκ ἄρχοντα μᾶλλον +τῶν ἐκεῖσε στρατοπέδων ἢ τοῖς ἐκεῖσε στρατηγοῖς +ὑπακούοντα.<note place='foot'>ὑπακούοντα Hertlein suggests, ὑπακούσοντα MSS.</note> ἐγέγραπτο γὰρ αὐτοῖς καὶ ἐνετέταλτο +διαρρήδην οὐ τοὺς πολεμίους μᾶλλον ἢ ἐμὲ +παραφυλάττειν, ὡς ἂν μὴ νεώτερόν τι πράξαιμι. +τούτων δὲ ὃν ἔφην τρόπον γενομένων, περὶ τὰς +τροπὰς τὰς θερινὰς [278] ἐπιτρέπει μοι βαδίζειν εἰς τὰ +στρατόπεδα τὸ σχῆμα καὶ τὴν εἰκόνα περιοίσοντι +τὴν ἑαυτοῦ· καὶ γάρ τοι καὶ τοῦτο εἴρητο καὶ +ἐγέγραπτο, ὅτι τοῖς Γάλλοις οὐ βασιλέα δίδωσιν, +ἀλλὰ τὸν τὴν ἑαυτοῦ πρὸς ἐκείνους εἰκόνα κομιοῦντα. +</p> + +<p> +(Constantius gave me three hundred and sixty +soldiers, and in the middle of the winter<note place='foot'>355 <hi rend='smallcaps'>a.d.</hi></note> despatched +me into Gaul, which was then in a state of great +disorder; and I was sent not as commander of the +garrisons there but rather as a subordinate of the +generals there stationed. For letters had been sent +them and express orders given that they were to +watch me as vigilantly as they did the enemy, for +far I should attempt to cause a revolt. And +when all this had happened in the manner I have +described, about the summer solstice he allowed +me to join the army and to carry about with me +his dress and image. And indeed he had both said +and written that he was not giving the Gauls a +king but one who should convey to them his +image.) +</p> + +<p> +Οὐ κακῶς δέ, ὡς ἀκηκόατε, τοῦ πρώτου στρατηγηθέντος +ἐνιαυτοῦ καὶ πραχθέντος σπουδαίου, +πρὸς τὰ χειμάδια [B] πάλιν ἐπανελθὼν εἰς τὸν +ἔσχατον κατέστην κίνδυνον. οὔτε γὰρ ἀθροίζειν +ἐξῆν μοι στρατόπεδον· ἕτερος γὰρ ἦν ὁ τούτου +κύριος· αὐτός τε ξὺν ὀλίγοις ἀποκεκλεισμένος, +εἶτα παρὰ τῶν πλησίον πόλεων αἰτηθεὶς ἐπικουρίαν, +ὧν εἶχον τὸ πλεῖστον ἐκείνοις δούς, αὐτὸς<note place='foot'>αὐτὸς MSS., Cobet, [αὐτὸς] Hertlein.</note> +ἀπελείφθην μόνος. ἐκεῖνα μὲν οὖν οὕτως ἐπράχθη +τότε. ὡς δὲ καὶ ὁ τῶν στρατοπέδων ἄρχων ἐν +ὑποψίᾳ γενόμενος αὐτῷ παρῃρέθη καὶ ἀπηλλάγη +τῆς ἀρχῆς, [C] οὐ σφόδρα ἐπιτήδειος δόξας, ἔγωγε +ἐνομίσθην ἥκιστα σπουδαῖος καὶ δεινὸς στρατηγός, +ἅτε πρᾷον ἐμαυτὸν παρασχὼν καὶ μέτριον. οὐ +<pb n='268'/><anchor id='Pg268'/><anchor id='Pg269'/> +γὰρ ᾤμην δεῖν ζυγομαχεῖν οὐδὲ παραστρατηγεῖν, +εἰ μή πού τι τῶν λίαν ἐπικινδένων ἑώρων ἢ δέον +γενέσθαι παρορώμενον ἢ καὶ τὴν ἀρχὴν μὴ δέον +γενέσθαι γιγνόμενον. ἅπαξ δὲ καὶ δεύτερον οὐ +καθηκόντως μοί τινων χρησαμένων, [D] ἐμαυτὸν ᾠήθην +χρῆναι τιμᾶν τῇ σιωπῇ, καὶ τοῦ λοιποῦ τὴν +χλανίδα περιέφερον καὶ τὴν εἰκόνα· τούτων γὰρ +τὸ τηνικαῦτα διενοούμην ἀποπεφάνθαι κύριος. +</p> + +<p> +(Now when, as you have heard, the first campaign +was ended that year and great advantage gained, +I returned to winter quarters,<note place='foot'>At Vienne.</note> and there I was +exposed to the utmost danger. For I was not even +allowed to assemble the troops; this power was +entrusted to another, while I was quartered apart +with only a few soldiers, and then, since the neighbouring +towns begged for my assistance, I assigned to +them the greater part of the force that I had, and +so I myself was left isolated. This then was the +condition of affairs at that time. And when the +commander-in-chief<note place='foot'>Marcellus.</note> of the forces fell under the +suspicions of Constantius and was deprived by him +of his command and superseded, I in my turn was +thought to be by no means capable or talented +as a general, merely because I had shown myself +mild and moderate. For I thought I ought not +to fight against my yoke or interfere with the general +in command except when in some very dangerous +undertaking I saw either that something was being +overlooked, or that something was being attempted +that ought never to have been attempted at all. +But after certain persons had treated me with +disrespect on one or two occasions, I decided that for +the future I ought to show my own self-respect by +keeping silence, and henceforth I contented myself +with parading the imperial robe and the image. For +I thought that to these at any rate I had been given +a right.) +</p> + +<p> +Ἐξ ὧν ὁ Κωνστάντιος νομίσας ὀλίγον<note place='foot'>ὀλίγον Hertlein suggests, ὀλίγῳ MSS.</note> μὲν +ἐπιδώσειν, οὐκ εἰς τοσοῦτον δὲ μεταβολῆς ἥξειν +τὰ τῶν Κελτῶν πράγματα, δίδωσί μοι τῶν +στρατοπέδων τὴν ἡγεμονίαν ἦρος ἀρχῇ. καὶ +στρατεύω μὲν ἀκμάζοντος τοῦ σίτου, πολλῶν +πάνυ Γερμανῶν [279] περὶ τὰς πεπορθημένας ἐν Κελτοῖς +πόλεις ἀδεῶς κατοικούντων. τὸ μὲν οὖν +πλῆθος τῶν πόλεων πέντε που καὶ τεσσαράκοντά +ἐστι, τείχη τὰ διηρπασμένα δίχα τῶν πύργων καὶ +τῶν ἐλασσόνων φρουρίων. ἧς δ᾽ ἐνέμοντο γῆς ἐπὶ +τάδε τοῦ Ῥήνου πάσης οἱ βάρβαροι τὸ μέγεθος +ὁπόσον ἀπὸ τῶν πηγῶν αὐτῶν ἀρχόμενος ἄχρι τοῦ +Ὠκεανοῦ περιλαμβάνει· τριακόσια δὲ ἀπεῖχον +τῆς ᾐόνος τοῦ Ῥήνου στάδια οἱ πρὸς ἡμᾶς οἰκοῦντες +ἔσχατοι, τριπλάσιον δὲ ἦν ἔτι τούτου πλάτος +τὸ καταλειφθὲν ἔρημον [B] ὑπὸ τῆς λεηλασίας, ἔνθα +οὐδὲ νέμειν ἐξῆν τοῖς Κελτοῖς τὰ βοσκήματα, καὶ +πόλεις τινὲς ἔρημοι τῶν ἐνοικούντων, αἷς οὔπω +παρῴκουν οἱ βάρβαροι. ἐν τούτοις οὖσαν καταλαβὼν +ἐγὼ τὴν Γαλατίαν πόλιν τε ἀνέλαβον τὴν +<pb n='270'/><anchor id='Pg270'/><anchor id='Pg271'/> +Ἀγριππίναν ἐπὶ τῇ Ῥήνῳ, πρὸ μηνῶν ἑαλωκυῖάν +που δέκα, καὶ τεῖχος Ἀργέντορα πλησίον πρὸς +ταῖς ὑπωρείαις αὐτοῦ τοῦ Βοσέγου, καὶ ἐμαχεσάμην +οὐκ ἀκλεῶς. [C] ἴσως καὶ εἰς ὑμᾶς ἀφίκετο ἡ +τοιαύτη μάχη. ἔνθα τῶν θεῶν δόντων μοι τὸν +βασιλέα τῶν πολεμίων αἰχμάλωτον, οὐκ ἐφθόνησα +τοῦ κατορθώματος Κωνσταντίῳ. καίτοι εἰ μὴ +θριαμβεύειν ἐξῆν, ἀποσφάττειν τὸν πολέμιον +κύριος ἦν, καὶ μέντοι διὰ πάσης αὐτὸν ἄγων τῆς +Κελτίδος ταῖς πόλεσιν ἐπιδεικνύειν καὶ ὥσπερ +ἐντρυφᾶν τοῦ Χνοδομαρίου [D] ταῖς συμφοραῖς. τούτων +οὐδὲν ᾠήθην δεῖν πράττειν, ἀλλὰ πρὸς τὸν +Κωνστάντιον αὐτὸν εὐθέως ἀπέπεμψα, τότε ἀπὸ +τῶν Κουάδων καὶ Σαυροματῶν ἐπανιόντα, συνέβη +τοίνυν, ἐμοῦ μὲν ἀγωνισαμένου, ἐκείνου δὲ ὁδεύσαντος +μόνον καὶ φιλίως ἐντυχόντος τοῖς παροικοῦσι +τὸν Ἴστρον ἔθνεσιν, οὐχ ἡμᾶς, ἀλλ᾽ ἐκεῖνον +θριαμβεῦσαι. +</p> + +<p> +(After that, Constantius, thinking that there would +be some improvement, but not that so great a +transformation would take place in the affairs of +Gaul, handed over to me in the beginning of spring<note place='foot'>357 <hi rend='smallcaps'>a.d.</hi></note> +the command of all the forces. And when the +grain was ripe I took the field; for a great number +of Germans had settled themselves with impunity +near the towns they had sacked in Gaul. Now the +number of the towns whose walls had been dismantled +was about forty-five, without counting citadels and +smaller forts. And the barbarians then controlled +on our side of the Rhine the whole country that +extends from its sources to the Ocean. Moreover +those who were settled nearest to us were as much +as three hundred stades from the banks of the Rhine, +and a district three times as wide as that had been +left a desert by their raids; so that the Gauls could +not even pasture their cattle there. Then too there +were certain cities deserted by their inhabitants, +near which the barbarians were not yet encamped. +This then was the condition of Gaul when I took +it over. I recovered the city of Agrippina<note place='foot'>Cologne.</note> on the +Rhine which had been taken about ten months earlier, +and also the neighbouring fort of Argentoratum,<note place='foot'>Strasburg.</note> +near the foot-hills of the Vosges mountains, and +there I engaged the enemy not ingloriously. It may +be that the fame of that battle has reached even your +ears. There though the gods gave into my hands +as prisoner of war the king<note place='foot'>Chnodomar.</note> of the enemy, I did not +begrudge Constantius the glory of that success. +And yet though I was not allowed to triumph for it, +I had it in my power to slay my enemy, and moreover +I could have led him through the whole of Gaul and +exhibited him to the cities, and thus have luxuriated as +it were in the misfortunes of Chnodomar. I thought +it my duty to do none of these things, but sent +him at once to Constantius who was returning from +the country of the Quadi and the Sarmatians. So it +came about that, though I had done all the fighting +and he had only travelled in those parts and held +friendly intercourse with the tribes who dwell on the +borders of the Danube, it was not I but he who +triumphed.) +</p> + +<p> +Τὸ δὴ μετὰ τοῦτο δεύτερος ἐνιαυτὸς καὶ πρίτος, +καὶ πάντες μὲν ἀπελήλαντο τῆς Γαλατίας οἱ +βάρβαροι, πλεῖσται δὲ ἀνελήφθησαν τῶν πόλεων, +παμπληθεῖς δὲ ἀπὸ τῆς Βρεττανίδος ναῦς ἀνήχθησαν. +ἑξακοσίων νηῶν ἀνήγαγον στόλον, [280] ὧν +τὰς τετρακοσίας ἐν οὐδὲ ὅλοις μησὶ δέκα ναυπηγησάμενος +πάσας εἰσήγαγον εἰς τὸν Ῥῆνον, ἔργον +οὐ μικρὸν διὰ τοὺς ἐπικειμένους καὶ παροικοῦντας +πλησίον βαρβάρους. ὁ γοῦν Φλωρέντιος οὕτως +ᾤετο τοῦτο ἀδύνατον, ὥστε ἀργύρου δισχιλίας +<pb n='272'/><anchor id='Pg272'/><anchor id='Pg273'/> +λίτρας ὑπέσχετο μισθὸν ἀποτίσειν τοῖς βαρβάροις +ὑπὲρ τῆς παρόδου, καὶ ὁ Κωνστάντιος +ὑπὲρ τούτου μαθών· ἐκοινώσατο γὰρ αὐτῷ περὶ +τῆς δόσεως· [B] ἐπέστειλε πρός με τὸ αὐτὸ πράττειν<note place='foot'>ἐπέστειλε πρός με τὸ αὐτὸ πράττειν Horkel, ἐπέστειλεν αὐτὸ +πρός με, πράττειν Hertlein, MSS.</note> +κελεύσας, εἰ μὴ παντάπασιν αἰσχρόν μοι φανείη. +πῶς δὲ οὐκ ἦν αἰσχρόν, ὅπου Κωνσταντίῳ τοιοῦτον +ἐφάνη, λίαν εἰωθότι θεραπεύειν τοὺς βαρβάρους; +ἐδόθη μὴν αὐτοῖς οὐδέν· ἀλλ᾽ ἐπ᾽ αὐτοὺς +στρατεύσας, ἀμυνόντων μοι καὶ παρεστώτων τῶν +θεῶν, ὑπεδεξάμην μὲν μοῖραν τοῦ Σαλίων ἔθνους, +Χαμάβους δὲ ἐξήλασα, πολλὰς βοῦς καὶ γύναια +μετὰ παιδαρίων συλλαβών. οὕτω δὲ πάντας +ἐφόβησα καὶ παρεσκεύασα καταπτῆξαι τὴν ἐμὴν +ἔφοδον, [C] ὥστε παραχρῆμα λαβεῖν ὁμήρους καὶ τῇ +σιτοπομπίᾳ παρασχεῖν ἀσφαλῆ κομιδήν. +</p> + +<p> +(Then followed the second and third years of that +campaign, and by that time all the barbarians had +been driven out of Gaul, most of the towns had been +recovered, and a whole fleet of many ships had +arrived from Britain. I had collected a fleet of +six hundred ships, four hundred of which I had had +built in less than ten months, and I brought them all +into the Rhine, no slight achievement, on account of +the neighbouring barbarians who kept attacking me. +At least it seemed so impossible to Florentius that +he had promised to pay the barbarians a fee of two +thousand pounds weight of silver in return for a +passage. Constantius when he learned this—for +Florentius had informed him about the proposed +payment—wrote to me to carry out the agreement, +unless I thought it absolutely disgraceful. But how +could it fail to be disgraceful when it seemed so even +to Constantius, who was only too much in the habit +of trying to conciliate the barbarians? However, no +payment was made to them. Instead I marched +against them, and since the gods protected me and +were present to aid, I received the submission of part +of the Salian tribe, and drove out the Chamavi and +took many cattle and women and children. And I +so terrified them all, and made them tremble at my +approach that I immediately received hostages from +them and secured a safe passage for my food +supplies.) +</p> + +<p> +Μακρόν ἐστι πάντα ἀπαριθμεῖσθαι καὶ τὰ καθ᾽ +ἕκαστον γράφειν, ὅσα ἐν ἐνιαυτοῖς ἔπραξα τέτταρσι· +τὰ κεφάλαια δέ· τρίτον ἐπεραιώθην καῖσαρ +ἔτι τὸν Ῥῆνον· δισμυρίους ἀπῄτησα παρὰ τῶν βαρβάρων +ὑπὲρ τὸν Ῥῆνον ὄντας αἰχμαλώτους· ἐκ δυοῖν +ἀγώνοιν καὶ μιᾶς πολιορκίας χιλίους ἐξελὼν ἐζώγρησα, +οὐ τὴν ἄχρηστον ἡλικίαν, ἄνδρας δὲ ἡβῶντας· +[D] ἔπεμψα τῷ Κωνσταντίῳ τέτταρας ἀριθμοὺς +τῶν κρατίστων πεζῶν, τρεῖς ἄλλους τῶν ἐλαττόνων, +ἱππέων τάγματα δύο τὰ ἐντιμότατα· πόλεις +ἀνέλαβον νῦν μὲν δὴ τῶν θεῶν ἐθελόντων πάσας, +τότε δὲ ἀνειλήφειν ἐλάττους ὀλίγῳ τῶν τεσσαράκοντα. +μάρτυρας καλῶ τὸν Δία καὶ πάντας +θεοὺς πολιούχους τε καὶ ὁμογνίους ὑπὲρ τῆς ἐμῆς +προαιρέσεως εἰς αὐτὸν καὶ πίστεως, ὅτι τοιοῦτος +<pb n='274'/><anchor id='Pg274'/><anchor id='Pg275'/> +γέγονα περὶ αὐτόν, οἷον ἂν εἱλόμην ἐγὼ υἱὸν περὶ +ἐμὲ γενέσθαι. [281] τετίμηκα μὲν οὖν αὐτὸν ὡς οὐδεὶς +καισάρων οὐδένα τῶν ἔμπροσθεν αὐτοκρατόρων. +οὐδὲν γοῦν εἰς τὴν τήμερον ὑπὲρ ἐκείνων ἐγκαλεῖ +μοι, καὶ ταῦτα παρρησιασαμένῳ πρὸς αὐτόν, ἀλλὰ +γελοίους αἰτίας ὀργῆς ἀναπλάττει. Λουππικῖνον, +φησί, καὶ τρεῖς ἄλλους ἀνθρώπους κατέσχες· οὓς +εἰ καὶ κτείνας ἤμην ἐπιβουλεύσαντας ἔμοιγε +φανερῶς, ἐχρῆν τὴν ὑπὲρ τῶν παθόντων ὀργὴν +ἀφεῖναι τῆς ὁμονοίας ἕνεκα. τούτους δὲ οὐδὲν +ἄχαρι διαθεὶς ὡς [B] ταραχώδεις φύσει καὶ πολεμοποιοὺς +κατέσχον, πολλὰ πάνυ δαπανῶν εἰς αὐτοὺς +ἐκ τῶν δημοσίων, ἀφελόμενος δ᾽<note place='foot'>δ᾽ after ἀφελόμενος Hertlein suggests.</note> οὐδὲν τῶν ὑπαρχόντων +ἐκείνοις. ὁρᾶτε, πῶς ἐπεξιέναι τούτοις ὁ +Κωνστάντιος νομοθετεῖ. ὁ γὰρ χαλεπαίνων ὑπὲρ +τῶν προσηκόντων μηδὲν ἆρ᾽ οὐκ ὀνειδίζει μοι καὶ +κατεγελᾷ τῆς μωρίας, ὅτι τον φονέα πατρός, +ἀδελφῶν, ἀνεψιῶν, ἁπάσης ὡς ἔπος εἰπεῖν τῆς +κοινῆς ἡμῶν ἑστίας καὶ συγγενείας τὸν δήμιον εἰς +τοῦτο ἐθεράπευσα; [C] σκοπεῖτε δὲ ὅπως καὶ γενόμενος +αὐτοκράτωρ ἔτι φεραπευτικῶς αὐτῷ προσηνέχθην +ἐξ ὧν ἐπέστειλα. +</p> + +<p> +(It would take too long to enumerate everything +and to write down every detail of the task that +I accomplished within four years. But to sum it all +up: Three times, while I was still Caesar, I crossed +the Rhine; one thousand persons who were held as +captives on the further side of the Rhine I demanded +and received back; in two battles and one siege +I took captive ten thousand prisoners, and those not +of unserviceable age but men in the prime of life; I +sent to Constantius four levies of excellent infantry, +three more of infantry not so good, and two very +distinguished squadrons of cavalry. I have now with +the help of the gods recovered all the towns, and by +that time I had already recovered almost forty. I +call Zeus and all the gods who protect cities and our +race to bear witness as to my behaviour towards +Constantius and my loyalty to him, and that I +behaved to him as I would have chosen that my +own son should behave to me.<note place='foot'>Cf. Isocrates, <hi rend='italic'>To Demonicus</hi> 14.</note> I have paid him +more honour than any Caesar has paid to any +Emperor in the past. Indeed, to this very day +he has no accusation to bring against me on that +score, though I have been entirely frank in my +dealings with him, but he invents absurd pretexts +for his resentment. He says, <q>You have detained +Lupicinus and three other men.</q> And supposing I +had even put them to death after they had openly +plotted against me, he ought for the sake of keeping +peace to have renounced his resentment at their +fate. But I did those men not the least injury, and +I detained them because they are by nature quarrelsome +and mischief-makers. And though I am spending +large sums of the public money on them, I have +robbed them of none of their property. Observe +how Constantius really lays down the law that I +ought to proceed to extremities with such men! +For by his anger on behalf of men who are not +related to him at all, does he not rebuke and ridicule +me for my folly in having served so faithfully +the murderer of my father, my brothers, my cousins; +the executioner as it were of his and my whole +family and kindred? Consider too with what deference +I have continued to treat him even since I +became Emperor, as is shown in my letters.) +</p> + +<p> +Καὶ τὰ πρὸ τούτου δὲ ὁποῖός τις γέγονα περὶ +αὐτὸν ἐντεῦθεν εἴσεσθε. αἰσθόμενος, ὅτι τῶν +ἁμαρτανομένων κληρονομήσω μὲν αὐτὸς τὴν +ἀδοξίαν καὶ τὸν κίνδυνον, ἐξεργασθήσεται δὲ +ἑτέροις τὰ πλεῖστα, [D] πρῶτον μὲν ἱκέτευον, εἰ ταῦτα +<pb n='276'/><anchor id='Pg276'/><anchor id='Pg277'/> +πράττειν αὐτῷ φαίνοιτο καὶ πάντως ἐμὲ προσαγορεύειν +καίσαρα δεδογμένον εἴη, ἄνδρας ἀγαθοὺς +καὶ σπουδαίους δοῦναί μοι τοὺς ὑπουργοῦντας· ὁ +δὲ πρότερον ἔδωκε τοὺς μοχθηροτάτους. ὡς δὲ ὁ +μὲν εἷς ὁ πονηρότατος καὶ μάλα ἄσμενος<note place='foot'>ἄσμενος</note> ὑπήκουσεν, +οὐδεὶς δὲ ἠξίου τῶν ἄλλων, ἄνδρα δίδωσιν ἄκων +ἐμοὶ καὶ μάλα ἀγαθὸν Σαλούστιον, ὃς διὰ τὴν +ἀρετὴν εὐθέως αὐτῷ γέγονεν ὕποπτος. οὐκ ἀρκεσθεὶς +ἐγὼ τῷ τοιούτῳ, βλέπων δὲ πρὸς τὸ +διάφορον τοῦ τρόπου καὶ κατανόησας<note place='foot'>βλέπων ... κατανόησας Horkel, κατανόησας ... βλέπων +Hertlein, MSS.</note> τῷ μὲν ἄγαν +αὐτὸν πιστεύοντα, [282] τῷ δὲ οὐδ᾽ ὅλως προσέχοντα, +τῆς δεξιᾶς αὐτοῦ καὶ τῶν γονάτων ἁψάμενος· +Τούτων, ἔφην, οὐδείς ἐστί μοι συνήθης οὐδὲ +γέγονεν ἔμπροσθεν· ἐπιστάμενος δὲ αὐτοὺς ἐκ +φήμης, σοῦ κελεύσαντος, ἑταίρους ἐμαυτοῦ καὶ +φίλους νομίζω, τοῖς πάλαι γνωρίμοις ἐπ᾽ ἴσης +τιμῶν. οῦ μὴν δίκαιον ἢ τούτοις ἐπιτετράφθαι τὰ +ἐμὰ ἢ τὰ τούτων ἡμῖν συγκινδυνεῦσαι. τί οὖν +ἱκετεύω; γραπτοὺς ἡμῖν δὸς ὥσπερ νόμους, [B] τίμων +ἀπέχεσθαι χρὴ καὶ ὅσα πράττειν ἐπιτρέπεις. +δῆλον γάρ, ὅτι τὸν μὲν πειθόμενον ἐπαινέσεις, τὸν +δὲ ἀπειθοῦντα κολάσεις, εἰ καὶ ὅ, τι μάλιστα +νομίζω μηδένα ἀπειθήσειν. +</p> + +<p> +(And how I behaved to him before that you shall +now learn. Since I was well aware that whenever +mistakes were made I alone should incur the disgrace +and danger, though most of the work was +carried on by others, I first of all implored him, if +he had made up his mind to that course and was +altogether determined to proclaim me Caesar, to give +me good and able men to assist me. He however at +first gave me the vilest wretches. And when one, the +most worthless of them, had very gladly accepted +and no one of the others consented, he gave me +with a bad grace an officer who was indeed excellent, +Sallust, who on account of his virtue has at once +fallen under his suspicion. And since I was not +satisfied with such an arrangement and saw how his +manner to them varied, for I observed that he trusted +one of them too much and paid no attention at all to +the other, I clasped his right hand and his knees and +said: <q>I have no acquaintance with any of these +men nor have had in the past. But I know them by +report, and since you bid me I regard them as my +comrades and friends and pay them as much respect +as I would to old acquaintances. Nevertheless it is +not just that my affairs should be entrusted to them +or that their fortunes should be hazarded with mine. +What then is my petition? Give me some sort of +written rules as to what I must avoid and what you +entrust to me to perform. For it is clear that you +will approve of him who obeys you and punish him +who is disobedient, though indeed I am very sure +that no one will disobey you.</q>) +</p> + +<p> +Ὅσα μὲν οὖν ἐπεχείρησεν ὁ Πεντάδιος αὐτίκα +καινοτομεῖν, οὐδὲν χρὴ λέγειν· ἀντέπραττον δὲ +ἐγὼ πρὸς πάντα, καὶ γίνεταί μοι δυσμενὴς ἐκεῖθεν. +εἶτ᾽ ἄλλον λαβὼν καὶ παρασκευάσας δεύτερον καὶ +τρίτον, Παῦλον, [C] Γαυδέντιον, τοὺς ὀνομαστοὺς ἐπ᾽ +<pb n='278'/><anchor id='Pg278'/><anchor id='Pg279'/> +ἑμὲ μισθωσάμενος συκοφάντας, Σαλούστιον μὲν +ὡς ἐμοὶ φίλον ἀποστῆναι παρασκευάζει, Λουκιλιανὸν +δὲ δοθῆναι διάδοχον αὐτίκα. καὶ μικρὸν +ὕστερον καὶ Φλωρέντιος ἦν ἐχθρὸς ἐμοὶ διὰ τὰς +πλεονεξίας, αἷς ἠναντιούμην. πείθουσιν οὗτοι τὸν +Κωνστάντιον ἀφελέσθαι με τῶν στρατοπέδων +ἁπάντων, ἴσως τι καὶ ὑπὸ τῆς ζηλοτυπίας τῶν +κατορθωμάτων κνιζόμενον, [D] καὶ γράφει γράμματα +πολλῆς μὲν ἀτιμίας εἰς ἐμὲ πλήρη, Κελτοῖς δὲ +ἀνάστασιν ἀπειλοῦντα· μικροῦ γὰρ δέω φάναι τὸ +στρατιωτικὸν ἅπαν ἀδιακρίτως τὸ μαχιμώτατον +ἀπαγαγεῖν τῆς Γαλατίας ἐκέλευσεν, ἐπιτάξας τοῦτο +τὸ ἔργον Λουππικίνῳ τε καὶ Γιντωνίῳ, ἐμοὶ δὲ ὡς +ἂν πρὸς μηδὲν ἐναντιωθείην αὐτοῖς ἐπέστειλεν. +</p> + +<p> +(Now I need not mention the innovations that +Pentadius at once tried to introduce. But I kept +opposing him in everything and for that reason he +became my enemy. Then Constantius chose another +and a second and a third and fashioned them for his +purpose, I mean Paul and Gaudentius, those notorious +sycophants; he hired them to attack me and +then took measures to remove Sallust, because he +was my friend, and to appoint Lucilianus immediately, +as his successor. And a little later Florentius also +became my enemy on account of his avarice which I +used to oppose. These men persuaded Constantius, +who was perhaps already somewhat irritated by +jealousy of my successes, to remove me altogether +from command of the troops. And he wrote letters +full of insults directed against me and threatening +ruin to the Gauls. For he gave orders for the withdrawal +from Gaul of, I might almost say, the whole +of the most efficient troops without exception, and +assigned this commission to Lupicinus and Gintonius, +while to me he wrote that I must oppose them in +nothing.) +</p> + +<p> +Ἐνταῦθα μέντοι τίνα τρόπον τὰ τῶν θεῶν +εἴποιμ᾽ [283] ἂν ἔργα πρὸς ὑμᾶς; διενοούμην· μάρτυρες +δὲ αὐτοί· πᾶσαν ἀπορρίψας τὴν βασιλικὴν πολυτέλειαν +καὶ παρασκευὴν ἡσυχάζειν, πράττειν +δὲ οὐδὲν ὅλως. ἀνέμενον δὲ Φλωρέντιον παραγενέσθαι +καὶ τὸν Λουππικῖνον· ἦν γὰρ ὁ μὲν περὶ +τὴν Βίενναν, ὁ δὲ ἐν ταῖς Βρεττανίαις. ἐν τούτῳ +θόρυβος πολὺς [B] ἦν περὶ πάντας τοὺς ἰδιώτας καὶ +τοὺς στρατιώτας, καὶ γράφει τις ἀνώνυμον γραμματεῖον<note place='foot'>γραμματεῖον Horkel adds, δέλτον Naber.</note> +εἰς τὴν ἀστυγείτονά μοι πόλιν πρὸς τοὺς +Πετουλάντας τουτουσὶ καὶ Κελτούς· ὀνομάζεται +δὲ οὕτω τὰ τάγματα· ἐν ᾧ πολλὰ μὲν ἐγέγραπτο +κατ᾽ ἐκείνου, πολλοὶ δὲ ὑπὲρ τῆς Γαλλιῶν προδοσίας +ὀδυρμοί· καὶ μέντοι καὶ τὴν ἐμὴν ἀτιμίαν +ὁ τὸ γραμματεῖον συγγράψας ἀπωδύρετο. τοῦτο +κομισθὲν ἐκίνησε πάντας, οἳ τὰ Κωνσταντίου +μάλιστα ἐφρόνουν, [C] ἐπιθέσθαι μοι κατὰ τὸ καρτερώτατον, +<pb n='280'/><anchor id='Pg280'/><anchor id='Pg281'/> +ὅπως ἤδη τοὺς στρατιώτας ἐκπέμψαιμι, +πρὶν καὶ εἰς τοὺς ἄλλους ἀριθμοὺς ὅμοια +ῥιφῆναι. καὶ γὰρ οὐδὲ ἄλλος τις παρῆν τῶν +δοκούντων εὔνως ἔχειν ἐμοί, Νεβρίδιος δέ, Πεντάδιος, +Δεκέντιος, ὁ παρ᾽ αὐτοῦ πεμφθεὶς ἐπ᾽ +αὐτὸ τοῦτο Κωνσταντίου. λέγοντος δέ μου χρῆναι +περιμένειν ἔτι Λουππικῖνον καὶ Φλωρέντιον, οὐδεὶς +ἤκουσεν, ἀλλ᾽ ἔλεγον πάντες τοὐναντίον ὅτι δεῖ +Ποιεῖν, εἰ μὴ βούλομαι ταῖς προλαβούσαις ὑποψίαις +ὥσπερ ἀπόδειξιν [D] καὶ τεκμήριον τοῦτο +προσθεῖναι. εἶτα προσέθεσαν ὡς Νῦν μὲν ἐκπεμφθέντων +αὐτὼν σόν ἐστι τὸ ἔργον, ἀφικομένων δὲ +τούτων οὐ σοὶ τοῦτο, ἀλλ᾽ ἐκείνοις λογιεῖται +Κωνστάντιος, σὺ δὲ ἐν αἰτίᾳ γενήσῃ. γράψαι δή<note place='foot'>δή Hertlein would add.</note> +με ἔπεισαν αὐτῷ, μᾶλλον δὲ ἐβιάσαντο· πείθεται +μὲν γὰρ ἐκεῖνος, ᾧπερ ἔξεστι καὶ μὴ πεισθῆναι, +βιάζεσθαι δὲ οἷς ἂν ἐξῇ, τοῦ πείθειν οὐδὲν +προσδέονται· οὔκουν οὐδὲ οἱ βιασθέντες τῶν +πεπεισμένων εἰσίν, ἀλλὰ τῶν ἀναγκασθέντων. +ἐσκοποῦμεν ἐνταῦθα, [284] ποίαν ὁδὸν αὐτοὺς χρὴ +βαδίζειν, διττῆς οὔσης. ἐγὼ μὲν ἠξίουν ἑτέραν +τραπῆναι, οἱ δὲ αὖθις ἀναγκάζουσιν ἐκείνην ἰέναι, +μὴ τοῦτο αὐτὸ γενόμενον ὥσπερ ἀφορμήν τινα +στάσεως τοῖς στρατιώταις παράσχῃ καὶ ταραχῆς +τινος αἴτιον γένηται, εἶτα στασιάζειν ἅπαξ ἀρξάμενοι +πάντα ἀθρόως ταράξωσιν. ἐδόκει τὸ δέος +οὐ παντάπασιν ἄλογον εἶναι τῶν ἀνθρώπων. +</p> + +<p> +(And now in what terms shall I describe to you the +work of the gods? It was my intention, as they will +bear me witness, to divest myself of all imperial +splendour and state and remain in peace, taking no +part whatever in affairs. But I waited for Florentius +and Lupicinus to arrive; for the former was at +Vienne, the latter in Britain. Meanwhile there was +great excitement among the civilians and the troops, +and someone wrote an anonymous letter to the town +near where I was,<note place='foot'>Julian was at Paris.</note> addressed to the Petulantes and +the Celts—those were the names of the legions—full +of invectives against Constantius and of lamentations +about his betrayal of the Gauls. Moreover the +author of the letter lamented bitterly the disgrace +inflicted on myself. This letter when it arrived +provoked all those who were most definitely on the +side of Constantius to urge me in the strongest terms +to send away the troops at once, before similar letters +could be scattered broadcast among the rest of the +legions. And indeed there was no one there belonging +to the party supposed to be friendly to me, but +only Nebridius, Pentadius, and Decentius, the latter +of whom had been despatched for this very purpose +by Constantius. And when I replied that we ought +to wait still longer for Lupicinus and Florentius, no +one listened to me, but they all declared that we +ought to do the very opposite, unless I wished to add +this further proof and evidence for the suspicions +that were already entertained about me. And they +added this argument: <q>If you send away the troops +now it will be regarded as your measure, but when +the others come Constantius will give them not you +the credit and you will be held to blame.</q> And so +they persuaded or rather compelled me to write +to him. For he alone may be said to be persuaded +who has the power to refuse, but those who can use +force have no need to persuade as well;<note place='foot'>Cf. Thucydides I, lxxvii. 2.</note> then again +where force is used there is no persuasion, but a man +is the victim of necessity. Thereupon we discussed +by which road, since there were two, the troops +had better march. I preferred that they should take +one of these, but they immediately compelled them +to take the other, for fear that the other route if +chosen should give rise to mutiny among the troops +and cause some disturbance, and that then, when +they had once begun to mutiny, they might throw +all into confusion. Indeed such apprehension on +their part seemed not altogether without grounds.) +</p> + +<p> +Ἦλθε τὰ τάγματα, ὑπήντησα κατὰ τὸ νενομισμένον +αὐτοῖς, [B] ἔχεσθαι τῆς ὁδοῦ προύτρεψα· μίαν +<pb n='282'/><anchor id='Pg282'/><anchor id='Pg283'/> +ἡμέραν ἐπέμεινεν, ἄχρις ἧς οὐδὲν ᾔδειν ἐγὼ τῶν +βεβουλευμένων αὐτοῖς· ἴστω Ζεύς, Ἥλιος, Ἄρης, +Ἀθηνᾶ καὶ πάντες θεοί, ὡς οὐδὲ ἐγγὺς ἀφίκετό +μού τις τοιαύτη ὑπόνοια ἄχρι δείλης αὐτῆς· ὀψίας +δὲ ἤδη περὶ ἡλίου δυσμὰς ἐμηνύθη μοι, καὶ αὐτίκα +τὰ βασίλεια περιείληπτο, καὶ ἐβόων πάντες, ἔτι +φροντίζοντός μου τί χρὴ ποιεῖν καὶ οὔπω σφόδρα +πιστεύοντος· [C] ὔτυχον γὰρ ἔτι τῆς γαμετῆς ζώσης +μοι ἀναπαυσόμενος ἰδίᾳ πρὸς τὸ πλησίον ὑπερῷον +ἀνελθών. εἶτα ἐκεῖθεν· ἀνεπέπτατο γὰρ ὁ τοῖχος· +προσεκύνησα τὸν Δία. γενομένης δὲ ἔτι μείζονος +τῆς βοῆς καὶ θορυβουμένων πάντων ἐν τοῖς βασιλείοις, +ᾐτέομεν τὸν θεὸν δοῦναι τέρας. αὐτὰρ ὅ γ᾽ +ἡμῖν δεῖξε καὶ ἠνώγει πεισθῆναι καὶ μὴ προσεναντιοῦσθαι +τοῦ στρατοπέδου τῇ προθυμίᾳ. +γενομένων ὅμως [D] ἐμοὶ καὶ τούτων τῶν σημείων, οὐκ +εἶξα ἑτοίμως, ἀλλ᾽ ἀντέσχον εἰς ὅσον ἠδυνάμην, +καὶ οὔτε τὴν πρόσρησιν οὔτε τὸν στέφανον προσιέμην. +ἐπεὶ δὲ οὔτε εἷς ὢν<note place='foot'>ὢν Cobet, τῶν Hertlein, MSS.</note> πολλῶν ἠδυνάμην +κρατεῖν οἵ τε τοῦτο βουλόμενοι γενέσθαι θεοὶ τοὺς +μὲν παρώξυνον, ἐμοὶ δὲ ἔθελγον τὴν γνώμην, ὥρᾳ +που τρίτῃ σχεδὸν οὐκ οἶδα οὗτινός μοι στρατιώτου +δόντος μανιάκην περιεθέμην καὶ ἦλθον εἰς τὰ +βασίλεια, ἔνδοθεν ἀπ᾽ αὐτῆς, ὡς ἴσασιν οἱ θεοί, +στένων τῆς καρδίας. [285] καίτοι χρῆν δήπουθεν πιστεύοντα +τῷ φήναντι θεῷ τὸ τέρας θαρρεῖν· ἀλλ᾽ +<pb n='284'/><anchor id='Pg284'/><anchor id='Pg285'/> +ᾐσχυνόμην δεινῶς καὶ κατεδυόμην, εἰ δόξαιμι μὴ +πιστῶς ἄχρι τέλους ὑπακοῦσαι Κωνσταντίῳ. +</p> + +<p> +(The legions arrived, and I, as was customary, went +to meet them and exhorted them to continue their +march. For one day they halted, and till that time +I knew nothing whatever of what they had +determined; I call to witness Zeus, Helios, Ares, +Athene, and all the other gods that no such suspicion +even entered my mind until that very evening. It +was already late, when about sunset the news was +brought to me, and suddenly the palace was surrounded +and they all began to shout aloud, while I +was still considering what I ought to do and feeling +by no means confident. My wife was still alive and +it happened, that in order to rest alone, I had gone +to the upper room near hers. Then from there +through an opening in the wall I prayed to Zeus. +And when the shouting grew still louder and all +was in a tumult in the palace I entreated the +god to give me a sign; and thereupon he showed +me a sign<note place='foot'><p><hi rend='italic'>Odyssey</hi> 3. 173.</p> +<p> +ᾐτέομεν δὲ θεὸν φῆναι τέρας, αὐτὰρ ὅ γ᾽ ἡμῖν +δεῖξε καὶ ἠνώγει. +</p></note> and bade me yield and not oppose myself +to the will of the army. Nevertheless even after +these tokens had been vouchsafed to me I did not +yield without reluctance, but resisted as long as I +could, and would not accept either the salutation<note place='foot'><hi rend='italic'>i.e.</hi> the title of Augustus.</note> +or the diadem. But since I could not singlehanded +control so many, and moreover the gods, who willed +that this should happen, spurred on the soldiers and +gradually softened my resolution, somewhere about +the third hour some soldier or other gave me the +collar and I put it on my head and returned to the +palace, as the gods know groaning in my heart. +And yet surely it was my duty to feel confidence +and to trust in the god after he had shown me +the sign; but I was terribly ashamed and ready to +sink into the earth at the thought of not seeming +to obey Constantius faithfully to the last.) +</p> + +<p> +Πολλῆς οὖν οὔσης περὶ τὰ βασίλεια κατηφείας, +τοῦτον εὐθὺς οἱ Κωνσταντίου φίλοι τὸν καιρὸν +ἁρπάσαι διανοηθέντες ἐπιβουλήν μοι ῥάπτουσιν +αὐτίκα καί διένειμαν τοῖς στρατιώταις χρήματα, +δυοῖν θάτερον προσδοκῶντες, ἢ διαστήσειν ἀλλήλους +ἢ [B] καὶ παντάπασιν ἐπιθήσεσθαι<note place='foot'>ἐπιθήσεσθαι Cobet, ἐπιθέσθαι Hertlein, MSS.</note> μοι φανερῶς. +αἰσθόμενός τις τῶν ἐπιτεταγμένων τῇ προόδῳ τῆς +ἐμῆς γαμετῆς λάθρᾳ πραττόμενον αὐτὸ ἐμοὶ μὲν +πρῶτον ἐμήνυσεν, ὡς δὲ ἑώρα με μηδὲν προσέχοντα, +παραφρονήσας ὥσπερ οἱ θεόληπτοι δημοσίᾳ +βοᾶν ἤρξατο κατὰ τὴν ἀγοράν· Ἄνδρες +στρατιῶται καὶ ξένοι καὶ πολῖται, μὴ προδῶτε +τὸν αὐτοκράτορα. εἶτα ἐμπίπτει θυμὸς εἰς τοὺς +στρατιώτας, καὶ πάντες εἰς τὰ βασίλεια μετὰ τῶν +ὅπλων ἔθεον. [C] καταλαβόντες δέ με ζῶντα καὶ +χαρέντες ὥσπερ οἱ τοὺς ἐξ ἀνελπίστων ὀφθέντας +φίλους ἄλλος ἄλλοθεν περιέβαλλον καὶ περιέπλεκον +καὶ ἐπὶ τῶν ὤμων ἔφερον, καὶ ἦν πως τὸ +πρᾶγμα θέας ἄξιον, ἐνθουσιασμῷ γὰρ ἐῴκει. ὡς +δέ με ἁπανταχόθεν περιέσχον, ἐξῄτουν ἅπαντας +τοὺς Κωνσταντίου φίλους ἐπὶ τιμωρίᾳ. πηλίκον +ἠγωνισάμην ἀγῶνα σῶσαι [D] βουλόμενος αὐτούς, +ἴσασιν οἱ θεοὶ πάντες. +</p> + +<p> +(Now since there was the greatest consternation +in the palace, the friends of Constantius thought +they would seize the occasion to contrive a plot +against me without delay, and they distributed +money to the soldiers, expecting one of two things, +either that they would cause dissension between me +and the troops, or no doubt that the latter would +attack me openly. But when a certain officer +belonging to those who commanded my wife's escort +perceived that this was being secretly contrived, he +first reported it to me and then, when he saw that I +paid no attention to him, he became frantic, and like +one possessed he began to cry aloud before the +people in the market-place, <q>Fellow soldiers, +strangers, and citizens, do not abandon the Emperor!</q> +Then the soldiers were inspired by a frenzy of rage +and they all rushed to the palace under arms. And +when they found me alive, in their delight, like men +who meet friends whom they had not hoped to see +again, they pressed round me on this side and on +that, and embraced me and carried me on their +shoulders. And it was a sight worth seeing, for they +were like men seized with a divine frenzy. Then +after they had surrounded me on all sides they +demanded that I give up to them for punishment the +friends of Constantius. What fierce opposition I had +to fight down in my desire to save those persons is +known to all the gods.) +</p> + +<p> +Ἀλλὰ δὴ τὰ μετὰ τοῦτο πῶς πρὸς τὸν +Κωνστάντιον διεπραξάμην; οὔπω καὶ τήμερον +ἐν ταῖς πρὸς αὐτὸν ἐπιστολαῖς τῇ δοθείσῃ +<pb n='286'/><anchor id='Pg286'/><anchor id='Pg287'/> +μοι παρὰ τῶν θεῶν ἐπωνυμίᾳ κεχρημαι, καίσαρα +δὲ ἐμαυτὸν γέγραφα, καὶ πέπεικα τοὺς στρατιώτας +ὀμόσαι μοι μηδενὸς ἐπιθυμήσειν, εἴπερ ἡμῖν +ἐπιτρέψειεν ἀδεῶς οἰκεῖν τὰς Γαλλίας, τοῖς +πεπραγμένοις συναινέσας. [286] ἅπαντα τὰ παρ᾽ ἐμοὶ +τάγματα πρὸς αὐτὸν ἔπεμψεν ἐπιστολάς, ἱκετεύοντα +περὶ τῆς πρὸς ἀλλήλους ἡμῖν ὁμονοίας. +ὁ δὲ ἀντὶ τούτων ἐπέβαλεν ἡμῖν τοὺς βαρβάρους, +ἐχθρὸν δὲ ἀνηγόρευσέ με παρ᾽ ἐκείνοις, καὶ +μισθοὺς ἐτέλεσεν, ὅπως τὸ Γαλλιῶν ἔθνος πορθηθείη, +γράφων τε ἐν τοῖς ἐν Ἰταλίᾳ παραφυλάττειν +τοὺς ἐκ τῶν Γαλλιῶν παρεκελεύετο, [B] καὶ περὶ +τοὺς Γαλλικοὺς ὅρους ἐν ταῖς πλησίον πόλεσιν +εἰς τριακοσίας μυριάδας μεδίμνων πυροῦ κατειργασμένου +ἐν τῇ Βριγαντίᾳ, τοσοῦτον ἕτερον +περὶ τὰς Κοττίας Ἄλπεις ὡς ἐπ᾽ ἐμὲ στρατεύσων +ἐκέλευσε παρασκευασθῆναι. καὶ ταῦτα οὐ λόγοι, +σαφῆ δὲ ἔργα. καὶ γὰρ ἃς γέγραφεν ἐπιστολὰς +ὑπὸ τῶν βαρβάρων κομισθείσας ἐδεξάμην, καὶ +τὰς τροφὰς τὰς παρεσκευασμένας κατέλαβον +[C] καὶ τὰς ἐπιστολὰς Ταύρου. πρὸς τούτοις ἔτι +νῦν μοι ὡς καίσαρι<note place='foot'>ὡς καίσαρι Hertlein suggests, καίσαρι MSS.</note> γράφει, καὶ οὐδὲ συνθήσεσθαι +πώποτε πρός με ὑπέστη, ἀλλ᾽ Ἐπίκτητόν +τινα τῶν Γαλλιῶν<note place='foot'>Athanasius says that Epictetus was bishop of Centumcellae; +hence Petavius suggests Κεντουμκελλῶν for τῶν +Γαλλιῶν.</note> ἐπίσκοπον ἔπεμψεν ὡς πιστά +μοι περὶ τῆς ἀσφαλείας τῆς ἐμαυτοῦ παρέξοντα, +καὶ τοῦτο θρυλεῖ δι᾽ ὅλων αὐτοῦ τῶν ἐπιστολῶν, +ὡς οὐκ ἀφαιρησόμενος τοῦ ζῆν, ὑπὲρ δὲ τῆς +τιμῆς οὐδὲν μνημονεύει. ἐγὼ δὲ τοὺς μὲν ὅρκους +<pb n='288'/><anchor id='Pg288'/><anchor id='Pg289'/> +αὐτοῦ τὸ τῆς παραοιμίας οἶμαι δεῖν εἰς τέφραν +γράφειν, οὕτως εἰσὶ πιστοί· [D] τῆς τιμῆς δὲ οὐ τοῦ +καλοῦ καὶ πρέποντος μόνον, ἀλλὰ καὶ τῆς τῶν +φίλων ἕνεκα σωτηρίας ἀντέχομαι· καὶ οὔπω +φημὶ τὴν πανταχοῦ γῆς γυμναζομένην πικρίαν. +</p> + +<p> +(But further, how did I behave to Constantius after +this? Even to this day I have not yet used in my +letters to him the title which was bestowed on me +by the gods, but I have always signed myself Caesar, +and I have persuaded the soldiers to demand nothing +more if only he would allow us to dwell peaceably in +Gaul and would ratify what has been already done. +All the legions with me sent letters to him praying +that there might be harmony between us. But +instead of this he let loose against us the barbarians, +and among them proclaimed me his foe and paid +them bribes so that the people of the Gauls might be +laid waste; moreover he wrote to the forces in Italy +and bade them be on their guard against any who +should come from Gaul; and on the frontiers of +Gaul in the cities near by he ordered to be got ready +three million bushels of wheat which had been +ground at Brigantia,<note place='foot'>Bregentz, on Lake Constance.</note> and the same amount near the +Cottian Alps, with the intention of marching to +oppose me. These are not mere words but deeds +that speak plain. In fact the letters that he wrote +I obtained from the barbarians who brought them to +me; and I seized the provisions that had been made +ready, and the letters of Taurus. Besides, even now +in his letters he addresses me as <q>Caesar</q> and +declares that he will never make terms with me: but +he sent one Epictetus, a bishop of Gaul,<note place='foot'>Epictetus was bishop of Centumcellae (Civita Vecchia); +see critical note.</note> to offer a +guarantee for my personal safety; and throughout +his letters he keeps repeating that he will not take +my life, but about my honour he says not a word. +As for his oaths, for my part I think they should, as +the proverb says, be written in ashes,<note place='foot'>cf. <q>Write in dust</q> or <q>write in water.</q></note> so little do +they inspire belief. But my honour I will not give +up, partly out of regard for what is seemly and +fitting, but also to secure the safety of my friends. +And I have not yet described the cruelty that he is +practising over the whole earth.) +</p> + +<p> +Ταῦτα ἔπεισέ με, ταῦτα ἐφάνη μοι δίκαια. +καὶ πρῶτον μὲν αὐτὰ τοῖς πάντα ὁρῶσι καὶ +ἀκούουσιν ἀνεθέμην θεοῖς. εἶτα θυσάμενος περὶ +τῆς ἐξόδου καὶ γενομένων καλῶν τῶν ἱερῶν κατ᾽ +αὐτὴν ἐκείνην τὴν ἡμέραν, ἐν ᾗ τοῖς στρατιώταις +περὶ τῆς ἐπὶ τάδε πορείας [287] ἔμελλον διαλέγεσθαι, +ὑπέρ τε τῆς ἐμαυτοῦ σωτηρίας καὶ πολὺ πλέον +ὑπὲρ τῆς τῶν κοινῶν εὐπραγίας καὶ τῆς ἁπάντων +ἀνθρώπων ἐλευθερίας αὐτοῦ τε τοῦ Κελτῶν +ἔθνους, ὃ δὶς ἤδη τοῖς πολεμίοις ἐξέδωκεν, οὐδὲ +τῶν προγονικῶν φεισάμενος τάφων, ὁ τοὺς ἀλλοτρίους +πάνυ θεραπεύων, ᾠήθην δεῖν ἔθνη τε +προσλαβεῖν τὰ δυνατώτατα καὶ χρημάτων πόρους +δικαιοτάτων ἐξ ἀργυρείων καὶ χρυσείων, καὶ +εἰ μὲν ἀγαπήσειεν ἔτι νῦν γοῦν τὴν πρὸς ἡμᾶς +ὁμόνοιαν, εἴσω τῶν νῦν ἐχομένων μένειν, [B] εἰ δὲ +πολεμεῖν διανοοῖτο καὶ μηδὲν ἀπὸ τῆς προτέρας +γνώμης χαλάσειεν, ὅ, τι ἂν ᾖ τοῖς θεοῖς φίλον +πάσχειν ἢ πράττειν, ὡς αἴσχιον ἀνανδρίᾳ ψυχῆς +καὶ διανοίας ἀμαθίᾳ ἢ πλήθει δυνάμεως ἀσθενέστερον +αὐτοῦ φανῆναι. νῦν μὲν γὰρ εἰ τῷ πλήθει +κρατήσειεν, οὐκ ἐκείνου τὸ ἔργον, ἀλλὰ τῆς +πολυχειρίας ἐστίν· εἰ δὲ ἐν ταῖς Γαλλίαις +περιμένοντά με καὶ τὸ ζῆν ἀγαπῶντα καὶ +διακλίνοντα τὸν κίνδυνον [C] ἁπανταχόθεν περικόψας +<pb n='290'/><anchor id='Pg290'/><anchor id='Pg291'/> +κατέλαβε, κύκλῳ μὲν ὑπὸ τῶν βαρβάρων, κατὰ +στόμα δὲ ὑπὸ τῶν αὐτοῦ στρατοπέδων, τὸ +παθεῖν τε οἶμαι τὰ ἔσχατα προσῆν καὶ ἔτι ἡ +τῶν πραγμάτων αἰσχύνη οὐδεμιᾶς ἐλάττων ζημίας +τοῖς γε σώφροσι. +</p> + +<p> +(These then were the events that persuaded me; +this was the conduct I thought just. And first I +imparted it to the gods who see and hear all things. +Then when I had offered sacrifices for my departure, +the omens were favourable on that very day +on which I was about to announce to the troops that +they were to march to this place; and since it was +not only on behalf of my own safety but far more for +the sake of the general welfare and the freedom of +all men and in particular of the people of Gaul,—for +twice already he had betrayed them to the enemy +and had not even spared the tombs of their ancestors, +he who is so anxious to conciliate strangers!—then, I +say, I thought that I ought to add to my forces +certain very powerful tribes and to obtain supplies of +money, which I had a perfect right to coin, both +gold and silver. Moreover if even now he would +welcome a reconciliation with me I would keep to +what I at present possess; but if he should decide +to go to war and will in no wise relent from his +earlier purpose, then I ought to do and to suffer whatever +is the will of the gods; seeing that it would be +more disgraceful to show myself his inferior through +failure of courage or lack of intelligence than in +mere numbers. For if he now defeats me by force +of numbers that will not be his doing, but will be due +to the larger army that he has at his command. If +on the other hand he had surprised me loitering in +Gaul and clinging to bare life and, while I tried to +avoid the danger, had attacked me on all sides, in +the rear and on the flanks by means of the barbarians, +and in front by his own legions, I should I believe +have had to face complete ruin, and moreover the +disgrace of such conduct is greater than any punishment—at +least in the sight of the wise.<note place='foot'>Demosthenes, <hi rend='italic'>Olynthiac</hi> 1. 27.</note>) +</p> + +<p> +Ταῦτα διανοηθείς, ἄνδρες Ἀθηναῖοι, τοῖς τε +συστρατιώταις τοῖς ἐμοῖς διῆλθον καὶ πρὸς +κοινοὺς τῶν πάντων Ἑλλήνων πολίτας γράφω. +θεοὶ δὲ [D] οἱ πάντων κύριοι συμμαχίαν ἡμῖν τὴν +ἑαυτῶν, ὥσπερ ὑπέστησαν, εἰς τέλος δοῖεν καὶ +παράσχοιεν ταῖς Ἀθήναις ὑφ᾽ ἡμῶν τε εἰς ὅσον +δύναμις εὖ παθεῖν καὶ τοιούτους σχεῖν ἐς ἀεὶ +τοὺς αὐτοκράτορας, οἳ μάλιστα καὶ διαφερόντως +αὐτὰς αἰδέσονται<note place='foot'>αἰδέσονται Cobet, εἴσονται Hertlein, MSS.</note> καὶ ἀγαπήσουσιν. +</p> + +<p> +(These then are the views, men of Athens, which I +have communicated to my fellow soldiers and which +I am now writing to the whole body of the citizens +throughout all Greece. May the gods who decide +all things vouchsafe me to the end the assistance +which they have promised, and may they grant to +Athens all possible favours at my hands! May she +always have such Emperors as will honour her and +love her above and beyond all other cities!) +</p> + +</div> + +</div> + +<pb n='295'/><anchor id='Pg295'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Fragment of a Letter to a Priest</head> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Introduction</head> + +<p> +Julian was Supreme Pontiff, and as such felt responsible +for the teachings and conduct of the +priesthood. He saw that in order to offset the influence +of the Christian priests which he thought +was partly due to their moral teaching, partly to +their charity towards the poor, the pagans must +follow their example. Hitherto the preaching of +morals had been left to the philosophers. Julian's +admonitions as to the treatment of the poor and of +those in prison, and the rules that he lays down for +the private life of a priest are evidently borrowed +from the Christians. +</p> + +<p> +This Fragment occurs in the Vossianus MS., inserted +in the Letter to Themistius,<note place='foot'>p. 256 <hi rend='smallcaps'>c</hi>, between τὸ δὴ λεγόμενον and καὶ πεποιήκασι.</note> and was identified +and published separately by Petavius. It was probably +written when Julian was at Antioch on the +way to Persia. +</p> + +</div> + +<pb n='296'/><anchor id='Pg296'/><anchor id='Pg297'/> + +<div> + +<p> +FRAGMENTUM EPISTOLAE +</p> + +<p> +.... πλὴν ἢν εἰς τὸν βασιλέα ἐπίδωσιν +ἀτακτοῦντάς τινας, αὐτίκα μάλα κολάζουσιν· ἐπὶ +δὲ τοὺς οὐ προσιόντας τοῖς θεοῖς ἐστι τὸ τῶν +πονηρῶν δαιμόνων τεταγμένον φῦλον, [B] ὑφ᾽ ὧν οἱ +πολλοὶ παροιστρούμενοι τῶν ἀθέων ἀναπείθονται +θανατᾶν, ὡς ἀναπτησόμενοι πρὸς τὸν οὐρανόν, +ὅταν ἀπορρήξωσι τὴν ψυχὴν βιαίως. εἰσὶ δὲ οἳ +καὶ τὰς ἐρημίας ἀντὶ τῶν πόλεων διώκουσιν, ὄντος +τἀνθρώπου φύσει πολιτικοῦ ζῴου καὶ ἡμέρου, +δαίμοσιν ἐκδεδομένοι πονηροῖς, ὑφ᾽ ὧν εἰς ταύτην +ἄγονται τὴν μισανθρωπίαν. ἤδη δὲ καὶ δεσμὰ καὶ +κλοιοὺς ἐξηῦρον οἱ πολλοὶ τούτων· οὕτω πανταχόθεν +αὐτοὺς ὁ κακὸς συνελαύνει δαίμων, ᾧ +δεδώκασιν ἑκόντες ἑαυτούς, ἀποστάντες τῶν +ἀιδίων καὶ σωτήρων θεῶν. [C] ἀλλ᾽ ὑπὲρ μὲν τούτων +ἀπόχρη τοσαῦτα εἰπεῖν· ὅθεν δ᾽ ἐξέβην εἰς τοῦτο +ἐπανήξω. +</p> + +<p> +(.... Only<note place='foot'>The beginning is lost: Julian has apparently been describing +the functions of good demons, and now passes on to +the demons whose task is to punish evil-doers; cf. <hi rend='italic'>Oration</hi> +2. 90 <hi rend='smallcaps'>b</hi>.</note> that they chastise, then and +there, any whom they see rebelling against their +king. And the tribe of evil demons is appointed to +punish those who do not worship the gods, and +stung to madness by them many atheists are induced +to court death in the belief that they will fly up +to heaven when they have brought their lives to a +violent end. Some men there are also who, though +man is naturally a social and civilised being, seek out +desert places instead of cities, since they have been +given over to evil demons and are led by them into +this hatred of their kind. And many of them have +even devised fetters and stocks to wear; to such a +degree does the evil demon to whom they have of +their own accord given themselves abet them in all +ways, after they have rebelled against the everlasting +and saving gods. But on this subject what I have +said is enough, and I will go back to the point at +which I digressed.) +</p> + +<pb n='298'/><anchor id='Pg298'/><anchor id='Pg299'/> + +<p> +Δικαιοπραγίας οὖν τῆς μὲν κατὰ τοὺς πολιτικοὺς +νόμους εὔδηλον ὅτι μελήσει τοῖς ἐπιτρόποις +τῶν πόλεων, πρέποι δ᾽ ἂν καὶ ὑμῖν εἰς παραίνεσιν +τὸ μὴ παραβαίνειν ἱεροὺς ὄντας τῶν θεῶν τοὺς +νόμους. [289] ἐπεὶ δὲ τὸν ἱερατικὸν βίον εἶναι χρὴ τοῦ +πολιτικοῦ σεμνότερον, ἀκτέον ἐπὶ τοῦτον καὶ +διδακτέον· ἕψονται δέ, ὡς εἰκός, οἱ βελτίους· ἐγὼ +μὲν γὰρ εὔχομαι καὶ πάντας, ἐλπίζω δὲ τοὺς +ἐπιεικεῖς φύσει καὶ σπουδαίους· ἐπιγνώσονται γὰρ +οἰκείους ὄντας ἑαυτοῖς τοὺς λόγους. +</p> + +<p> +(Though just conduct in accordance with the laws +of the state will evidently be the concern of the +governors of cities, you in your turn will properly +take care to exhort men not to transgress the laws of +the gods, since those are sacred. Moreover, inasmuch +as the life of a priest ought to be more holy than the +political life, you must guide and instruct men to +adopt it. And the better sort will naturally follow +your guidance. Nay I pray that all men may, but +at any rate I hope that those who are naturally good +and upright will do so; for they will recognise that +your teachings are peculiarly adapted to them.) +</p> + +<p> +Ἀσκητέα τοίνυν πρὸ πάντων ἡ φιλανθρωπία· +ταύτῃ γὰρ ἕπεται πολλὰ μὲν καὶ ἄλλα τῶν +ἀγαθῶν, [B] ἐξαίρετον δὲ δὴ καὶ μέγιστον ἡ παρὰ τῶν +θεῶν εὐμένεια. καθάπερ γὰρ οἱ τοῖς ἑαυτῶν +δεσπόταις συνδιατιθέμενοι περί τε φιλίας καὶ +σπουδὰς καὶ ἔρωτας ἀγαπῶνται πλέον τῶν +ὁμοδούλων, οὕτω νομιστέον φύσει φιλάνθρωπον +ὂν τὸ θεῖον ἀγαπᾶν τοὺς φιλανθρώπους τῶν +ἀνδρῶν. ἡ δὲ φιλανθρωπία πολλὴ καὶ παντοία· +[C] καὶ τὸ πεφεισμένως κολάζειν τοὺς ἀνθρώπους ἐπὶ +τῷ βελτίονι τῶν κολαζομένων, ὥσπερ οἱ διδάσκαλοι +τὰ παιδία, καὶ τὸ τὰς χρείας αὐτῶν +ἐπανορθοῦν, ὥσπερ οἱ θεοὶ τὰς ἡμετέρας. ὁρᾶτε +ὅσα ἡμῖν δεδώκασιν ἐκ τῆς γῆς ἀγαθά, τροφὰς +παντοίας καὶ ὁπόσας οὐδὲ ὁμοῦ πᾶσι τοῖς ζῴοις. +ἐπεὶ δὲ ἐτέχθημεν γυμνοί, ταῖς τε τῶν ζῴων ἡμᾶς +θριξὶν ἐσκέπασαν καὶ τοῖς ἐκ τῆς γῆς φυομένοις +καὶ τοῖς ἐκ δένδρων, καὶ οὐκ ἤρκεσεν ἁπλῶς οὐδὲ +αὐτοσχεδίως, [D] καθάπερ ὁ Μωυσῆς ἔφη τοὺς χιτῶνας +<pb n='300'/><anchor id='Pg300'/><anchor id='Pg301'/> +λαβεῖν δερματίνους, ἀλλ᾽ ὁρᾶτε ὅσα ἐγένετο +τῆς Ἐργάνης Ἀθηνᾶς τὰ δῶρα. ποῖον οἴνῳ +χρῆται ζῷον; ποῖον ἐλαίῳ; πλὴν εἴ τισιν ἡμεῖς +καὶ τούτων μεταδέδομεν, οἱ τοῖς ἀνθρώποις οὐ +μεταδιδόντες. τί δὲ τῶν θαλαττίων σίτῳ, τί δὲ +τῶν χερσαίων τοῖς ἐν τῇ θαλάττῃ χρῆται; χρυσὸν +οὔπω λέγω καὶ χαλκὸν καὶ σίδηρον, οἷς πᾶσιν οἱ +θεοὶ ζαπλούτους ἡμᾶς ἐποίησαν, οὐχ ἵνα ὄνειδος +αὐτῶν περιορῶμεν περινοστοῦντας τοὺς πένητας, +ἄλλως τε ὅταν [290] καὶ ἐπιεικεῖς τινες τύχωσι τὸν +τρόπον, οἷς πατρῷος μὲν κλῆρος οὐ γέγονεν, ὑπὸ +δὲ μεγαλοψυχίας ἥκιστα ἐπιθυμοῦντες χρημάτων +πένονται. τούτους ὁρῶντες οἱ πολλοὶ τοὺς θεοὺς +ὀνειδίζουσιν. αἴτιοι δὲ θεοὶ μὲν οὐκ εἰσὶ τῆς +τούτων πενίας, ἡ δὲ ἡμῶν τῶν κεκτημένων +ἀπληστία καὶ τοῖς ἀνθρώποις ὑπὲρ τῶν θεῶν οὐκ +ἀληθοῦς ὑπολήψεως αἰτία γίνεται καὶ προσέτι +τοῖς θεοῖς ὀνείδους ἀδίκου. [B] τί γὰρ ἀπαιτοῦμεν, +ἵνα χρυσὸν ὥσπερ τοῖς Ῥοδίοις ὁ θεὸς ὕσῃ τοῖς +πένησιν; ἀλλὰ εἰ καὶ τοῦτο γένοιτο, ταχέως ἡμεῖς +ὑποβαλόμενοι τοὺς οἰκέτας καὶ προθέντες πανταχοῦ +τὰ ἀγγεῖα πάντας ἀπελάσομεν, ἵνα μόνοι +τὰ κοινὰ τῶν θεῶν ἁρπάσωμεν δῶρα. θαυμάσειε +δ᾽ ἄν τις εἰκότως, εἰ τοῦτο μὲν ἀξιοῖμεν<note place='foot'>ἀξιοῖμεν Hertlein suggests, ἀξιοῦμεν MSS.</note> οὔτε +πεφυκὸς γίνεσθαι καὶ ἀλυσιτελὲς πάντη, τὰ +<pb n='302'/><anchor id='Pg302'/><anchor id='Pg303'/> +δυνατὰ δὲ μὴ πράττομεν. [C] τίς γὰρ ἐκ τοῦ μεταδιδόναι +τοῖς πέλας ἐγένετο πένης; ἐγώ τοι πολλάκις +τοῖς δεομένοις προέμενος ἐκτησάμην αὐτὰ παρὰ +θεῶν<note place='foot'>παρὰ θεῶν Hertlein suggests, παρ᾽ αὐτῶν MSS.</note> πολλαπλάσια καίπερ ὢν φαῦλος χρηματιστὴς, +καὶ οὐδέποτέ μοι μετεμέλησε προεμένῳ. +καὶ τὰ μὲν νῦν οὐκ ἂν εἴποιμι· καὶ γὰρ ἂν εἴη +παντελῶς ἄλογον, εἰ τοὺς ἰδιώτας ἀξιώσαιμι +βασιλικαῖς παραβάλλεσθαι χορηγίαις· [D] ἀλλ᾽ ὅτε +ἔτι ἐτύγχανον ἰδιώτης, σύνοιδα ἐμαυτῷ τοῦτο +ἀποβὰν πολλάκις. ἀπεσώθη μοι τέλειος ὁ κλῆρος +τῆς τήθης, ἐχόμενος ὑπ᾽ ἄλλων βιαίως ἐκ βραχέων +ὧν εἶχον ἀναλίσκοντι τοῖς δεομένοις καὶ μεταδιδόντι. +</p> + +<p> +(You must above all exercise philanthropy, for +from it result many other blessings, and moreover +that choicest and greatest blessing of all, the good +will of the gods. For just as those who are in +agreement with their masters about their friendships +and ambitions and loves are more kindly treated +than their fellow slaves, so we must suppose that +God, who naturally loves human beings, has more +kindness for those men who love their fellows. Now +philanthropy has many divisions and is of many kinds. +For instance it is shown when men are punished in +moderation with a view to the betterment of those +punished, as schoolmasters punish children; and +again in ministering to men's needs, even as the +gods minister to our own. You see all the blessings +of the earth that they have granted to us, food +of all sorts, and in an abundance that they have not +granted to all other creatures put together. And +since we were born naked they covered us with the +hair of animals, and with things that grow in the +ground and on trees. Nor were they content to do +this simply or off-hand, as Moses tells us men took +coats of skins,<note place='foot'><hi rend='italic'>Genesis</hi> 3. 21.</note> but you see how numerous are the +gifts of Athene the Craftswoman. What other +animals use wine, or olive oil? Except indeed in +cases where we let them share in these things, even +though we do not share them with our fellowmen. +What creature of the sea uses corn, what land animal +uses things that grow in the sea? And I have not yet +mentioned gold and bronze and iron, though in all +these the the gods have made us very rich; yet not to +the end that we may bring reproach on them by +disregarding the poor who go about in our midst, +especially when they happen to be of good character—men +for instance who have inherited no paternal +estate, and are poor because in the greatness of their +souls they have no desire for money. Now the +crowd when they see such men blame the gods. +However it is not the gods who are to blame for their +poverty, but rather the insatiate greed of us men of +property becomes the cause of this false conception of +the gods among men, and besides of unjust blame of +the gods. Of what use, I ask, is it for us to pray that +God will rain gold on the poor as he did on the +people of Rhodes?<note place='foot'>Pindar, <hi rend='italic'>Olympian Ode</hi> 7. 49; this became a Sophistic +commonplace. Cf. Menander (Spengel) 3. 362; Aristides +1. 807; Libanius 31. 6, Foerster; Philostratus, <hi rend='bold'>Imagines</hi> +2. 270.</note> For even though this should +come to pass, we should forthwith set our slaves +underneath to catch it, and put out vessels everywhere, +and drive off all comers so that we alone might seize +upon the gifts of the gods meant for all in common. +And anyone would naturally think it strange if we +should ask for this, which is not in the nature of +things, and is in every way unprofitable, while we do +not do what is in our power. Who, I ask, ever became +poor by giving to his neighbours? Indeed I myself, +who have often given lavishly to those in need, have +recovered my gifts again many times over at the +hands of the gods, though I am a poor man of +business; nor have I ever repented of that lavish +giving. And of the present time I will say nothing, +for it would be altogether irrational of me to compare +the expenditure of private persons with that of +an Emperor; but when I was myself still a private +person I know that this happened to me many times. +My grandmother's estate for instance was kept for me +untouched, though others had taken possession of it +by violence, because from the little that I had I spent +money on those in need and gave them a share.) +</p> + +<p> +Κοινωνητέον οὖν τῶν χρημάτων ἅπασιν ἀνθρώποις, +ἀλλὰ τοῖς μὲν ἐπιεικέσιν ἐλευθεριώτερον, +τοῖς δὲ ἀπόροις καὶ πένησιν ὅσον ἐπαρκέσαι τῇ +χρείᾳ. φαίνη δ᾽ ἄν, εἰ καὶ παράδοξον εἰπεῖν, ὅτι +καὶ τοῖς πονηροῖς<note place='foot'>πονηροῖς Hertlein suggests, πολεμίοις MSS.</note> ἐσθῆτος καὶ τροφῆς ὅσιον ἂν εἴη +μεταδιδόναι· [291] τῷ γὰρ ἀνθρωπίνῳ καὶ οὐ τῷ τρόπῳ +δίδομεν. διόπερ οἶμαι καὶ τοὺς ὲν δεσμωτηρίῳ +καθειργμένους ἀξιωτέον τῆς τοιαύτης ἐπιμελείας. +οὐδὲν γὰρ κωλύσει τὴν δίκην ἡ τοιαύτη φιλανθρωπία. +χαλεπὸν γὰρ ἂν εἴη, πολλῶν ἀποκεκλεισμένων +ἐπὶ κρίσει, καὶ τῶν μὲν ὀφλησόντων, +τῶν δὲ ἀθῴων ἀποφανθησομένων, μὴ διὰ τοὺς +ἀναιτίους οἶκτόν τινα νέμειν καὶ τοῖς πονηροὶς, +ἀλλὰ τῶν πονηρῶν [B] ἕνεκα καὶ περὶ τοὺς οὐδὲν +ἠδικηκότας ἀνηλεῶς καὶ ἀπανθρώπως διακεῖσθαι. +<pb n='304'/><anchor id='Pg304'/><anchor id='Pg305'/> +ἐκεῖνο δὲ ἐννοοῦντί μοι παντάπασιν ἄδικον καταφαίνεται· +Ξένιον ὀνομάζομεν Δία, καὶ γιγνόμεθα +τῶν Σκυθῶν κακοξενώτεροι. πῶς οὖν ὁ βουλόμενος +τῷ Ξενίῳ θῦσαι Διὶ φοιτᾷ πρὸς τὸν νεών; +μετὰ ποταποῦ συνειδότος, ἐπιλαθόμενος τοῦ +</p> + +<p> +(We ought then to share our money with all men, +but more generously with the good, and with the +helpless and poor so as to suffice for their need. +And I will assert, even though it be paradoxical to +say so, that it would be a pious act to share our +clothes and food even with the wicked. For it is to +the humanity in a man that we give, and not to his +moral character. Hence I think that even those +who are shut up in prison have a right to the same +sort of care; since this kind of philanthropy will not +hinder justice. For when many have been shut up +in prison to await trial, of whom some will be found +guilty, while others will prove to be innocent, it +would be harsh indeed if out of regard for the guiltless +we should not bestow some pity on the guilty +also, or again, if on account of the guilty we should +behave ruthlessly and inhumanly to those also who +have done no wrong. This too, when I consider it, +seems to me altogether wrong; I mean that we call +Zeus by the title <q>God of Strangers,</q> while we show +ourselves more inhospitable to strangers than are +the very Scythians. How, I ask, can one who wishes +to sacrifice to Zeus, the God of Strangers, even +approach his temple? With what conscience can he +do so, when he has forgotten the saying) +</p> + +<quote rend='display'> + +<lg> +<l rend='margin-left: 12'>πρὸς γὰρ Διός εἰσιν ἅπαντες</l> +<l>Πτωχοί τε ξεῖνοί τε· δόσις δ᾽ ὀλίγη τε φίλη τε;</l> +</lg> + +<p> +(<q>From Zeus +come all beggars and strangers; and a gift is precious +though small</q>?<note place='foot'><hi rend='italic'>Odyssey</hi> 6. 207.</note>) +</p> + +</quote> + +<p> +[C] Πῶς δὲ ὁ τὸν Ἑταίρειον θεραπεύων Δία, ὁρῶν +τοὺς πέλας ἐνδεεῖς χρημάτων, εἶτα μηδ᾽ ὅσον +δραχμῆς μεταδιδούς, οἴεται τὸν Δία καλῶς θεραπεύειν; +ὅταν εἰς ταῦτα ἀπίδω, παντελῶς ἀχανὴς +γίνομαι, τὰς μὲν ἐπωνυμίας τῶν θεῶν ἅμα τῷ +κόσμῳ τῷ ἐξ ἀρχῆς ὥσπερ εἰκόνας γραπτὰς ὁρῶν, +ἔργῳ δὲ ὑφ᾽ ἡμῶν οὐδὲν τοιοῦτον ἐπιτηδευόμενον. +ὁμόγνιοι λέγονται [D] παρ᾽ ἡμῖν θεοὶ καὶ Ζεὺς ὁμόγνιος, +ἔχομεν δὲ ὥσπερ πρὸς ἀλλοτρίους τοὺς +συγγενεῖς· ἄνθρωπος γὰρ ἀνθρώπῳ καὶ ἑκὼν καὶ +ἄκων πᾶς ἐστι συγγενής, εἴτε, καθάπερ λέγεται +παρά τινων, ἐξ ἑνός τε καὶ μιᾶς γενόναμεν πάντες, +εἴθ᾽ ὁπωσοῦν ἄλλως, ἀθρόως ὑποστησάντων ἡμᾶς +τῶν θεῶν ἅμα τῷ κόσμῳ τῷ ἐξ ἀρχῆς, οὐχ ἕνα καὶ +μίαν, ἀλλὰ πολλοὺς ἅμα καὶ πολλάς. [292] οἱ γὰρ ἕνα +καὶ μίαν δυνηθέντες οἷοί τε ἦσαν ἅμα καὶ πολλοὺς +καὶ πολλὰς ὑποστῆσαι.<note place='foot'>ὑποστῆσαι Reiske would add.</note> καὶ γὰρ ὃν τρόπον τόν +τε ἕνα καὶ τὴν μίαν, τὸν αὐτὸν τρόπον τοὺς +πολλούς τε καὶ τὰς πολλάς. εἴς τε τὸ διάφορον +<pb n='306'/><anchor id='Pg306'/><anchor id='Pg307'/> +ἀποβλέψαντα τῶν ἐθῶν<note place='foot'>ἐθῶν Hertlein suggests, ἀγαθῶν Petavius, ἠθῶν MSS.</note> καὶ τῶν νόμων, οὐ μὴν +ἀλλὰ καὶ ὅπερ ἐστὶ μεῖζων καὶ τιμιώτερον καὶ +κυριώτερον, εἰς τὴν τῶν θεῶν φήμην, ἣ παραδέδοται +διὰ τῶν ἀρχαίων ἡμῖν θεουργῶν, [B] ὡς ὅτε Ζεὺς +ἐκόσμει τὰ πάντα, σταγόνων αἵματος ἱεροῦ πεσουσῶν, +ἐξ ὧν που τὸ τῶν ἀνθρώπων βλαστήσειε +γένος. καὶ οὕτως οὖν συγγενεῖς γινόμεθα πάντες, +εἰ μὲν ἐξ ἑνὸς καὶ μιᾶς, ἐκ δυοῖν ἀνθρώποιν ὄντες +οἱ πολλοὶ καὶ πολλαὶ, εἰ δέ, καθάπερ οἱ θεοί +φασι καὶ χρὴ πιστεύειν ἐπιμαρτυρούντων τῶν +ἔργων, ἐκ τῶν θεῶν πάντες γεγονότες. ὅτι δὲ +πολλοὺς ἅμα ἀνθρώπους [C] γενέσθαι μαρτυρεῖ τὰ +ἔργα, ῥηθήσεται μὲν ἀλλαχοῦ δι᾽ ἀκριβείας, +ἐνταῦθα δὲ ἀρκέσει τοσοῦτον εἰπεῖν, ὡς ἐξ ἑνὸς +μὲν καὶ μιᾶς οὖσιν οὔτε τοὺς νόμους εἰκὸς ἐπὶ +τοσοῦτον παραλλάξαι οὔτε ἄλλως τὴν γῆν ὑφ᾽ ἑνὸς +ἐμπλησθῆναι πᾶσαν, οὐδὲ εἰ τέκνα<note place='foot'>τέκνα Hertlein would add.</note> ἅμα πολλὰ +καθάπερ αἱ σύες ἔτικτον αὐτοῖς αἱ γυναῖκες. +πανταχοῦ δὲ ἀθρόως φυτευσάντων τῶν<note place='foot'>φυτευσάντων τῶν Hertlein suggests, νευσάντων MSS.</note> θεῶν, +ὅνπερ τρόπον ὁ εἷς, οὕτω δὲ καὶ οἱ πλείους προῆλθον +ἄνθρωποι τοῖς γενεάρχαις θεοῖς ἀποκληρωθέντες, +οἳ καὶ προήγαγον αὐτούς, [D] ἀπὸ τοῦ δημιουργοῦ +τὰς ψυχὰς παραλαμβάνοντες ἐξ αἰῶνος. +</p> + +<p> +(Again, the man who worships Zeus the God of +Comrades, and who, though he sees his neighbours +in need of money, does not give them even so much +as a drachma, how, I say, can he think that he is +worshipping Zeus aright? When I observe this I +am wholly amazed, since I see that these titles of the +gods are from the beginning of the world their express +images, yet in our practice we pay no attention +to anything of the sort. The gods are called by us +<q>gods of kindred,</q> and Zeus the <q>God of Kindred,</q> +but we treat our kinsmen as though they were +strangers. I say <q>kinsmen</q> because every man, +whether he will or no, is akin to every other man, +whether it be true, as some say, that we are all descended +from one man and one woman, or whether it +came about in some other way, and the gods created +us all together, at the first when the world began, not +one man and one woman only, but many men and +many women at once. For they who had the power to +create one man and one woman, were able to create +many men and women at once; since the manner of +creating one man and one woman is the same as that +of creating many men and many women. And<note place='foot'>The connection of the thought is not clear, and Petavius +thinks that something has been lost.</note> +one must have regard to the differences in our +habits and laws, or still more to that which is higher +and more precious and more authoritative, I mean +the sacred tradition of the gods which has been +handed down to us by the theurgists of earlier days, +namely that when Zeus was setting all things in +order there fell from him drops of sacred blood, and +from them, as they say, arose the race of men. It +follows therefore that we are all kinsmen, whether, +many men and women as we are, we come from two +human beings, or whether, as the gods tell us, and +as we ought to believe, since facts bear witness +thereto, we are all descended from the gods. And +that facts bear witness that many men came into the +world at once, I shall maintain elsewhere, and +precisely, but for the moment it will be enough to +say this much, that if we were descended from one +man and one woman, it is not likely that our laws +would show such great divergence; nor in any case +is it likely that the whole earth was filled with +people by one man; nay, not even if the women used +to bear many children at a time to their husbands, +like swine. But when the gods all together had +given birth to men, just as one man came forth, so +in like manner came forth many men who had been +allotted to the gods who rule over births; and they +brought them forth, receiving their souls from the +Demiurge from eternity.<note place='foot'>Julian here prefers the Platonic account of the creation +in the <hi rend='italic'>Timaeus</hi> to the Biblical narrative.</note>) +</p> + +<p> +Κἀκεῖνο δ᾽ ἄξιον ἐννοεῖν, ὅσοι παρὰ τῶν ἔμπροσθεν +ἀνάλωνται λόγοι περὶ τοῦ φύσει κοινωνικὸν +εἶναι ζῷον τὸν ἄνθρωπον, ἡμεῖς οὖν οἱ ταῦτα +εἰπόντες καὶ διατάξαντες ἀκοινωνήτως πρὸς τοὺς +<pb n='308'/><anchor id='Pg308'/><anchor id='Pg309'/> +πλησίον ἕξομεν; ἐκ δὴ τῶν τοιούτων ἠθῶν τε καὶ +ἐπιτηδευμάτων ἕκαστος ἡμῶν ὁρμώμενος εὐλαβείας +τῆς εἰς τοὺς θεούς, [293] χρηστότητος τῆς εἰς ἀνθρώπους, +ἁγνείας τῆς περὶ τὸ σῶμα, τὰ τῆς εὐσεβείας ἔργα +πληρούτω, πειρώμενος δὲ ἀεί τι περὶ τῶν θεῶν +εὐσεβὲς διανοεῖσθαι καὶ μετά τινος ἀποβλέπων +εἰς τὰ ἱερὰ τῶν θεῶν καὶ τὰ ἀγάλματα τιμῆς καὶ +ὁσιότητος, σεβόμενος ὥσπερ ἂν εἰ παρόντας ἑώρα +τοὺς θεούς. ἀγάλματα γὰρ καὶ βωμοὺς καὶ πυρὸς +ἀσβέστου φυλακὴν καὶ πάντα ἁπλῶς τὰ τοιαῦτα +σύμβολα οἱ πατέρες ἔθεντο τῆς παρουσίας τῶν +θεῶν, [B] οὐχ ἵνα ἐκεῖνα θεοὺς νομίσωμεν, ἀλλ᾽ ἵνα +δι᾽ αὐτῶν τοὺς θεοὺς θεραπεύσωμεν. ἐπειδὴ γὰρ +ἡμᾶς ὄντας ἐν σώματι σωματικῶς<note place='foot'>σωματικῶς Petavius, Hertlein approves, σωματικὰς MSS.</note> ἔδει ποιεῖσθαι +τοῖς θεοῖς καὶ τὰς λατρείας, ἀσώματοι δέ εἰσιν +αὐτοί· πρῶτα μὲν ἔδειξαν ἡμῖν ἀγάλματα τὸ +δεύτερον ἀπὸ τοῦ πρώτου τῶν θεῶν γένος περὶ +πάντα τὸν οὐρανὸν κύκλῳ περιφερόμενον. [C] δυναμένης +δὲ οὐδὲ τούτοις ἀποδίδοσθαι τῆς θεραπείας +σωματικῶς· ἀπροσδεᾶ γάρ ἐστι φύσει· ἕτερον<note place='foot'>ἕτερον Hertlein suggests, δεύτερον Reiske, τρίτον MSS.</note> +ἐπὶ γῆς ἐξηυρέθη γένος ἀγαλμάτων, εἰς ὃ τὰς +θεραπείας ἐκτελοῦντες ἑαυτοῖς εὐμενεῖς τοὺς +θεοὺς καταστήσομεν. ὥσπερ γὰρ οἱ τῶν βασιλέων +θεραπεύοντες εἰκόνας, οὐδὲν δεομένων, ὅμως +ἐφέλκονται τὴν εὔνοιαν εἰς ἑαυτούς, οὕτων καὶ οἱ +θεῶν θεραπεύοντες τὰ ἀγάλματα, [D] δεομένων οὐδὲν +τῶν θεῶν, ὅμως πείθουσιν αὐτοὺς ἐπαμύνειν σφίσι +<pb n='310'/><anchor id='Pg310'/><anchor id='Pg311'/> +καὶ κήδεσθαι· δεῖγμα γάρ ἐστιν ὡς ἀληθῶς +ὁσιότητος ἡ περὶ τὰ δυνατὰ προθυμία, καὶ ὁ +ταύτην πληρῶν εὔδηλον ὅτι μειζόνως ἐκείνην +ἀποδίδωσιν, ὁ δὲ τῶν δυνατῶν ὀλιγωρῶν, εἶτα +προσποιούμενος τῶν ἀδυνάτων ὀρέγεσθαι δῆλός +ἐστιν [294] οὐκ ἐκεῖνα μεταδιώκων, ἀλλὰ ταῦτα παρορῶν· +οὐδὲ γάρ, εἰ μηδενὸς ὁ θεὸς δεῖται, διὰ τοῦτο +οὐδὲν αὐτῷ προσοιστέον· οὐδὲ γὰρ τῆς διὰ λόγων +εὐφημίας δεῖται. τί οὖν; εὔλογον αὐτὸν ἀποστερῆσαι +καὶ ταύτης; [B] οὐδαμῶς. οὐκ ἄρα οὐδὲ +τῆς διὰ τῶν ἔργων εἰς αὐτὸν γιγνομένης τιμῆς, ἧς +ἐνομοθέτησαν οὐκ ἐνιαυτοὶ τρεῖς οὐδὲ τρισχίλιοι, +πᾶς δὲ ὁ προλαβὼν αἰὼν ἐν πᾶσι τοῖς τῆς γῆς +ἔθνεσιν. +</p> + +<p> +(It is proper also to bear in mind how many discourses +have been devoted by men in the past to +show that man is by nature a social animal. And +shall we, after, asserting this and enjoining it, bear +ourselves unsociably to our neighbours? Then let +everyone make the basis of his conduct moral +virtues, and actions like these, namely reverence +towards the gods, benevolence towards men, personal +chastity; and thus let him abound in pious +acts, I mean by endeavouring always to have pious +thoughts about the gods, and by regarding the +temples and images of the gods with due honour +and veneration, and by worshipping the gods as +though he saw them actually present. For our +fathers established images and altars, and the maintenance +of undying fire, and, generally speaking, +everything of the sort, as symbols of the presence +of the gods, not that we may regard such things as +gods, but that we may worship the gods through +them. For since being in the body it was in bodily +wise that we must needs perform our service to the +gods also, though they are themselves without bodies; +they therefore revealed to us in the earliest images +the class of gods next in rank to the first, even +those that revolve in a circle about the whole +heavens. But since not even to these can due +worship be offered in bodily wise—for they are by +nature not in need of anything<note place='foot'>cf. St. Paul, <hi rend='italic'>Acts</hi> 17. 25, <q>neither is he worshipped with +men's hands, as though he needed anything.</q></note>—another class of +images was invented on the earth, and by performing +our worship to them we shall make the gods propitious +to ourselves. For just as those who make offerings +to the statues of the emperors, who are in need of +nothing, nevertheless induce goodwill towards themselves +thereby, so too those who make offerings to the +images of the gods, though the gods need nothing, +do nevertheless thereby persuade them to help and +to care for them. For zeal to do all that is in one's +power is, in truth, a proof of piety, and it is evident +that he who abounds in such zeal thereby displays +a higher degree of piety; whereas he who neglects +what is possible, and then pretends to aim at +what is impossible, evidently does not strive after +the impossible, since he overlooks the possible. For +even though God stands in need of nothing, it does +not follow that on that account nothing ought to be +offered to him. He does not need the reverence +that is paid in words. What then? Is it rational +to deprive him of this also? By no means. It follows +then that one ought not to deprive him either +of the honour that is paid to him through deeds, an +honour which not three years or three thousand +years have ordained, but all past time among all the +nations of the earth.) +</p> + +<p> +[C] Ἀφορῶντες οὖν εἰς τὰ τῶν θεῶν ἀγάλματα μή +τοι νομίζωμεν αὐτὰ λίθους εἶναι μηδὲ ξύλα, μηδὲ +μέντοι τοὺς θεοὺς αὐτοὺς εἶναι ταῦτα. καὶ γὰρ +οὐδὲ τὰς βασιλικὰς εἰκόνας ξύλα καὶ λίθον καὶ +χαλκὸν λέγομεν, οὐ μὴν οὐδὲ αὐτοὺς τοὺς βασιλέας, +ἀλλὰ εἰκόνας βασιλέων. ὅστις οὖν ἐστι +φιλοβασιλεὺς ἡδέως ὁρᾷ τὴν τοῦ βασιλέως εἰκόνα, +καὶ ὅστις ἐστὶ [D] φιλόπαις ἡδέως ὁρᾷ τὴν τοῦ +παιδός, καὶ ὅστις φιλοπάτωρ τὴν τοῦ πατρός. +οὐκοῦν καὶ ὅστις φιλόθεος ἡδέως εἰς τὰ τῶν θεῶν +ἀγάλματα καὶ τὰς εἰκόνας ἀποβλέπει, σεβόμενος +ἅμα καὶ φρίττων ἐξ ἀφανοῦς ὁρῶντας εἰς αὐτὸν +τοὺς θεούς. εἴ τις οὖν οἴεται δεῖν αὐτὰ μηδὲ +φθείρεσθαι διὰ τὸ θεῶν ἅπαξ εἰκόνας κληθῆναι, +<pb n='312'/><anchor id='Pg312'/><anchor id='Pg313'/> +παντελῶς ἄφρων εἶναί μοι φαίνεται. χρῆν γὰρ +δήπουθεν αὐτὰ μηδὲ [295] ὑπὸ ἀνθρώπων γενέσθαι. τὸ +δὲ ὑπ᾽ ἀνδρὸς σοφοῦ καὶ ἀγαθοῦ γενόμενον ὑπὸ ἀνθρώπου +πονηροῦ καὶ ἀμαθοῦς φθαρῆναι δύναται. +τὰ δὲ ὑπὸ τῶν θεῶν ζῶντα ἀγάλματα κατασκευασθέντα +τῆς ἀφανοῦς αὐτῶν οὐσίας, οἱ περὶ τὸν +οὐρανὸν κύκλῳ φερόμενοι θεοί, μένει τὸν ἀεὶ +χρόνον ἀίδια. μηδεὶς οὖν ἀπιστείτω θεοῖς ὁρῶν +καὶ ἀκούων, ὡς ἐνύβρισάν τινες εἰς τὰ ἀγάλματα +καὶ τοὺς ναούς. ἆρ᾽ οὐκ ἀνθρώπους χρηστοὺς +ἀπέκτειναν πολλοί, [B] καθάπερ Σωκράτη καὶ Δίωνα +καὶ τὸν μέγαν Ἐμπεδότιμον; ὧν εὖ οἶδ᾽ ὅτι μᾶλλον +ἐμέλησε τοῖς θεοῖς. ἀλλ᾽ ὁρᾶτε, ὅτι καὶ τούτων +φθαρτὸν εἰδότες τὸ σῶμα συνεχώρησαν εἶξαι τῇ +φύσει καὶ ὑποχωρῆσαι, δίκην δὲ ἀπῄτησαν +ὕστερον παρὰ τῶν κτεινάντων. ὃ δὴ συνέβη +φανερῶς ἐφ᾽ ἡμῶν ἐπὶ πάντων τῶν ἱεροσύλων. +</p> + +<p> +(Therefore, when we look at the images of the +gods, let us not indeed think they are stones or +wood, but neither let us think they are the gods +themselves; and indeed we do not say that the +statues of the emperors are mere wood and stone +and bronze, but still less do we say they are the +emperors themselves. He therefore who loves the +emperor delights to see the emperor's statue, and he +who loves his son delights to see his son's statue, +and he who loves his father delights to see his +father's statue. It follows that he who loves the gods +delights to gaze on the images of the gods, and +their likenesses, and he feels reverence and shudders +with awe of the gods who look at him from the +unseen world. Therefore if any man thinks that +because they have once been called likenesses of the +gods, they are incapable of being destroyed, he is, it +seems to me, altogether foolish; for surely in that +case they were incapable of being made by men's +hands. But what has been made by a wise and good +man can be destroyed by a bad and ignorant man. +But those beings which were fashioned by the gods as +the living images of their invisible nature, I mean +the gods who revolve in a circle in the heavens, +abide imperishable for all time. Therefore let no +man disbelieve in gods because he sees and hears +that certain persons have profaned their images and +temples. Have they not in many cases put good +men to death, like Socrates and Dio and the great +Empedotimus?<note place='foot'>Of Syracuse, whose claim to be immortal was accepted +by the Sicilians.</note> And yet I am very sure that the +gods cared more for these men than for the temples. +But observe that since they knew that the bodies even +of these men were destructible, they allowed them to +yield to nature and to submit, but later on they +exacted punishment from their slayers; and this has +happened in the sight of all, in our own day also, in +the case of all who have profaned the temples.) +</p> + +<p> +Μηδεὶς οὖν ἀπατάτω λόγοις μηδὲ ταραττέτω +περὶ τῆς προνοίας ἡμᾶς. [C] οἱ γὰρ ἡμῖν ὀνειδίζοντες +τὰ τοιαῦτα, τῶν Ἰουδαίων οἱ προφῆται, τί περὶ +τοῦ νεὼ φήσουσι τοῦ παρ᾽ αὐτοῖς τρίτον ἀνατραπέντος, +ἐγειρομένου δὲ οὐδὲ νῦν; ἐγὼ δὲ εἶπον οὐκ +ὀνειδίζων ἐκείνοις, ὅς γε τοσούτοις ὕστερον χρόνοις +ἀναστήσασθαι διενοήθην αὐτὸν εἰς τιμὴν τοῦ +κληθέντος ἐπ᾽ αὐτῷ θεοῦ· νυνὶ δὲ ἐχρησάμην +αὐτῷ δεῖξαι βουλόμενος, [D] ὅτι τῶν ἀνθρωπίνων +οὐδὲν ἄφθαρτον εἶναι δύναται καὶ οἱ τὰ τοιαῦτα +<pb n='314'/><anchor id='Pg314'/><anchor id='Pg315'/> +γράφοντες ἐλήρουν προφῆται, γρᾳδίοις ψυχροῖς +ὁμιλοῦντεσ. οὐδὲν δὲ οἶμαι κωλύει τὸν μὲν +θεὸν εἶναι μέγαν, οὐ μὴν σπουδαίων προφητῶν +οὐδὲ ἐξηγητῶν τυχεῖν. αἴτιον δέ, ὅτι τὴν ἑαυτῶν +ψυχὴν οὐ παρέσχον ἀποκαθῆραι τοῖς ἐγκυκλίοις +μαθήμασιν οὐδὲ ἀνοῖξαι μεμυκότα λίαν τὰ ὄμματα +οὐδὲ ἀνακαθῆραι [296] τὴν ἐπικειμένην αὐτοῖς ἀχλύν, +ἀλλ᾽ οἷον φῶς μέγα δι᾽ ὁμίχλης οἱ ἄνθρωποι βλέποντες +οὐ καθαρῶς οὐδὲ εἰλικρινῶς, αὐτὸ δὲ +ἐκεῖνο νενομικότες οὐχὶ φῶς καθαρόν, ἀλλὰ πῦρ +καὶ τῶν περὶ αὐτὸ πάντων ὄντες ἀθέατοι βοῶσι +μέγα· Φρίττετε, φοβεῖσθε, πῦρ, φλόξ, θάνατος, +μάχαιρα, ῥομφαία, πολλοῖς ὀνόμασι μίαν ἐξηγούμενοι +τὴν βλαπτικὴν τοῦ πυρὸς δύναμιν. ἀλλ᾽ +ὑπὲρ μὲν τούτων ἰδίᾳ βέλτιον παραστῆσαι, [B] πόσῳ +φαυλότεροι τῶν παρ᾽ ἡμῖν οὗτοι γεγόνασι ποιητῶν +οἱ τῶν ὑπὲρ τοῦ θεοῦ λόγων διδάσκαλοι. +</p> + +<p> +(Therefore let no man deceive us with his sayings +or trouble our faith in a divine providence. For as for +those who make such profanation a reproach against +us, I mean the prophets of the Jews, what have they +to say about their own temple, which was overthrown +three times and even now is not being raised up +again? This I mention not as a reproach against +them, for I myself, after so great a lapse of time, +intended to restore it, in honour of the god whose +name has been associated with it. But in the +present case I have used this instance because I wish +to prove that nothing made by man can be indestructible +and that those prophets who wrote such +statements were uttering nonsense, due to their +gossiping with silly old women. In my opinion +there is no reason why their god should not be +a mighty god, even though he does not happen to +have wise prophets or interpreters. But the real +reason why they are not wise is that they have not +submitted their souls to be cleansed by the regular +course of study, nor have they allowed those studies +to open their tightly closed eyes, and to clear away +the mist that hangs over them. But since these +men see as it were a great light through a fog, not +plainly or clearly, and since they think that what +they see is not a pure light but a fire, and they fail +to discern all that surrounds it, they cry with a loud +voice: <q>Tremble, be afraid, fire, flame, death, a +dagger, a broad-sword!</q> thus describing under many +names the harmful might of fire. But on this subject +it will be better to demonstrate separately how +much inferior to our own poets are these teachers of +tales about the gods.) +</p> + +<p> +Προσήκει δὲ οῦ τὰ τῶν θεῶν μόνον ἀγάλματα +προσκυνεῖν, ἀλλὰ καὶ τοὺς ναοὺς καὶ τὰ τεμένη +καὶ τοὺς βωμούς· εὔλογον δὲ καὶ τοὺς ἱερέας +τιμᾶν ὡς λειτουργοὺς θεῶν καὶ ὑπηρέτας καὶ +διακονοῦντας ἡμῖν τὰ πρὸς τοὺς θεούς, συνεπισχύοντας +τῇ ἐκ θεῶν [C] εἰς ἡμᾶς τῶν ἀγαθῶν δόσει· +προθύουσι γὰρ πάντων καὶ ὑπερεύχονται. δίκαιον +οὖν ἀποδιδόναι πᾶσιν αὐτοῖς οὐκ ἔλαττον, +εἰ μὴ καὶ πλέον, ἢ τοῖς πολιτικοῖς ἄρχουσι τὰς +τιμάς. εἰ δέ τις οἴεται τοῦτο ἐπ᾽ ἴσης χρῆναι +νέμειν αὐτοῖς καὶ τοῖς πολιτικοῖς ἄρχουσιν, ἐπεὶ +<pb n='316'/><anchor id='Pg316'/><anchor id='Pg317'/> +κἀκεῖνοι τρόπον τινὰ τοῖς θεοῖς ἱερατεύουσι, +φύλακες ὄντες τῶν νόμων, ἀλλὰ τά γε τῆς εὐνοίας +παρὰ πολὺ χρὴ νέμειν τούτοις. [D] οἱ μὲν γὰρ +Ἀχαιοὶ καίπερ πολέμιον ὄντα τὸν ἱερέα προσέταττον +αἰδεῖσθαι τῷ βασιλεῖ· ἡμεῖς δὲ οὐδὲ +τοὺς φίλους αἰδούμεθα τοὺς εὐχομένους ὑπὲρ +ἡμῶν καὶ θύοντας. +</p> + +<p> +(It is our duty to adore not only the images of the +gods, but also their temples and sacred precincts and +altars. And it is reasonable to honour the priests +also as officials and servants of the gods; and because +they minister to us what concerns the gods, and they +lend strength to the gods' gift of good things to us; +for they sacrifice and pray on behalf of all men. It +is therefore right that we should pay them all not +less, if not indeed more, than the honours that we +pay to the magistrates of the state. And if any one +thinks that we ought to assign equal honours to them +and to the magistrates of the state, since the latter +also are in some sort dedicated to the service of the +gods, as being guardians of the laws, nevertheless we +ought at any rate to give the priests a far greater +share of our good will. The Achaeans, for instance, +enjoined on their king<note place='foot'>Agamemnon; <hi rend='italic'>Iliad</hi> 1. 23.</note> to reverence the priest, +though he was one of the enemy, whereas we do not +even reverence the priests who are our friends, and +who pray and sacrifice on our behalf.) +</p> + +<p> +Ἀλλ᾽ ἐπείπερ ὁ λόγος εἰς τὴν πάλαι ποθουμένην +ἀρχὴν ἐλήλυθεν, ἄξιον εἶναί μοι δοκεῖ διελθεῖν +ἐφεξῆς, ὁποῖός τις ὢν ὁ ἱερεὺς αὐτός τε +δικαίως τιμηθήσεται καὶ τοὺς θεοὺς τιμᾶσθαι +ποιήσει.<note place='foot'>καὶ—ποιήσει Hertlein suggests, lacuna MSS.</note> τὸ γὰρ ἡμέτερον οὐ χρὴ σκοπεῖν οὐδὲ +ἐξετάζειν, [297] ἀλλὰ ἕως ἂν ἱερεύς τις ὀνομάζηται, +τιμᾶν αὐτὸν χρὴ καὶ θεραπεύειν, εἰ δὲ εἴη πονηρός, +ἀφαιρεθέντα τὴν ἱερωσύνην ὡς ἀνάξιον ἀποφανθέντα +περιορᾶν· ἕως δὲ προθύει καὶ κατάρχεται καὶ +παρίσταται τοῖς θεοῖς, ὡς τὸ τιμιώτατον τῶν θεῶν +κτῆμα προσβλεπτέος ἐστὶν ἡμῖν μετὰ αἰδοῦς καὶ +εὐλαβείας. ἄτοπον γάρ, εἰ τοὺς μὲν λίθους, ἐξ ὧν οἱ +βωμοὶ πεποίηνται, διὰ τὸ καθιερῶσθαι τοῖς θεοῖς +ἀγαπῶμεν,<note place='foot'>ἀγαπῶμεν Hertlein suggests, ἀγαπήσομεν MSS.</note> ὅτι μορφὴν ἔχουσι καὶ σχῆμα πρέπον, +εἰς [B] ἥν εἰσι κατεσκευασμένοι λειτουργίαν, +ἄνδρα δὲ καθωσιωμένον τοῖς θεοῖς οὐκ οἰησόμεθα +χρῆναι τιμᾶν. ἴσως ὑπολήψεταί τις· ἀλλὰ +ἀδικοῦντα καὶ ἐξαμαρτάνοντα πολλὰ τῶν πρὸς +<pb n='318'/><anchor id='Pg318'/><anchor id='Pg319'/> +τοὺς θεοὺς ὁσίων; ἐγὼ δή φημι χρῆναι τὸν μὲν +τοιοῦτον ἐξελέγχειν, ἵνα μὴ πονηρὸς ὢν ἐνοχλῇ +τοὺς θεούς, ἕως δ᾽ ἂν ἐξελέγξῃ<note place='foot'>ἐξελέγξῃ Hertlein suggests, ἐξελέγχῃ MSS.</note> τις, μὴ ἀτιμάζειν. +οὐδὲ γὰρ [C] εὔλογον ἐπιλαβομένους ταύτης τῆς +ἀφορμῆς οὐ τούτων μόνον, ἀλλὰ καὶ τῶν ἐπιτηδείων +τιμᾶσθαι τὴν τιμὴν προσαφαιρεῖσθαι. ἔστω +τοίνυν ὥσπερ ἄρχων, οὕτω δὲ καὶ ἱερεὺς πᾶς +αἰδέσιμος, ἐπειδὴ καὶ ἀπόφασίς ἐστι θεοῦ τοῦ +Διδυμαίου τοιαύτη· +</p> + +<p> +(But since my discourse has come back again to +the beginning as I have so long wished, I think it +is worth while for me to describe next in order +what sort of man a priest ought to be, in order that +he may justly be honoured himself and may cause +the gods to be honoured. For as for us, we ought +not to investigate or enquire as to his conduct, +but so long as a man is called a priest we ought to +honour and cherish him, but if he prove to be +wicked we ought to allow his priestly office to be +taken away from him, since he has shown himself +unworthy of it. But so long as he sacrifices for us +and makes offerings and stands in the presence of +the gods, we must regard him with respect and +reverence as the most highly honoured chattel<note place='foot'>cf. Plato, <hi rend='italic'>Phaedo</hi> 62 <hi rend='smallcaps'>c</hi>; <hi rend='italic'>Letter to the Athenians</hi> 276 <hi rend='smallcaps'>b</hi>.</note> of +the gods. For it would be absurd for us to pay +respect to the very stones of which the altars are +made, on account of their being dedicated to the +gods, because they have a certain shape and form +suited to the ritual for which they have been +fashioned, and then not to think that we ought to +honour a man who has been dedicated to the gods. +Perhaps someone will object—<q>But suppose he does +wrong and often fails to offer to the gods their sacred +rites?</q> Then indeed I answer that we ought to +convict a man of that sort, so that he may not by +wickedness offend the gods; but that we ought +not to dishonour him until he has been convicted. +Nor indeed is it reasonable that when we have set +our hands to this business, we should take away their +honour not only from these offenders but also from +those who are worthy to be honoured. Then let +every priest, like every magistrate, be treated with +respect, since there is also an oracle to that effect +from the Didymaean god:<note place='foot'>Apollo.</note>) +</p> + +<quote rend='display'> + +<lg> +<l>Ὅσσοι ἐς ἀρητῆρας ἀτασθαλίῃσι νόοιο</l> +<l>Ἀθανάτων ῥέζουσ᾽ ἀποφώλια, καὶ γεράεσσιν</l> +<l>[D] Ἀντία βουλεύουσιν ἀδεισιθέοισι λογισμοῖς,</l> +<l>Οὐκέθ᾽ ὅλην βιότοιο διεκπερόωσιν ἀταρπόν,</l> +<l>Ὅσσοι περ μακάρεσσιν ἐλωβήσαντο θεοῖσιν,</l> +<l>Ὧν κεῖνοι θεόσεπτον ἕλον θεραπηίδα τιμήν,</l> +</lg> + +<p> +(<q>As for men who with +reckless minds work wickedness against the priests +of the deathless gods and plot against their privileges +with plans that fear not the gods, never shall +such men travel life's path to the end, men who +have sinned against the blessed gods whose honour +and holy service those priests have in charge.</q><note place='foot'>An oracle from an unknown source: these verses occur +again in <hi rend='italic'>Epistle</hi> 62. 451 <hi rend='smallcaps'>a</hi>.</note>) +</p> + +</quote> + +<p> +καὶ πάλιν ἐν ἄλλοις ὁ θεός φησι +</p> + +<p> +(And again in another oracle the god says:) +</p> + +<quote rend='display'> + +<lg> +<l>Πάντας μὲν θεράποντας ἐμοὺς ὀλοῆς κακότητος—,</l> +</lg> + +<p> +(<q>All +my servants from harmful mischief——;</q><note place='foot'><hi rend='italic'>Sc.</hi> I will protect.</note>) +</p> + +</quote> + +<p> +καί φησιν ὑπὲρ τούτων δίκην ἐπιθήσειν αὐτοῖς. +</p> + +<p> +(and he +says that on their behalf he will inflict punishment +on the aggressors.) +</p> + +<p> +Πολλῶν δὲ εἰρημένων τοιούτων παρὰ τοῦ θεοῦ, +δι᾽ ὧν ἔνεστι μαθόντας ὅπως χρὴ τιμᾶν καὶ +θεραπεύειν τοὺς ἱερέας, εἰρήσεταί μοι διὰ πλειόνων +ἐν ἄλλοις· ἀπόχρη δὲ νῦν, ὅτι μὴ σχεδιάζω +μηδέν, [B] ἐπιδεῖξαι τήν τε ἐκ τοῦ θεοῦ πρόρρησιν +καὶ τὸ ἐπίταγμα τῶν αὐτοῦ λόγων ἱκανὸν +ἡγούμενος. εἴ τις οὖν ἀξιόπιστον ὑπείληφεν +ἐμὲ διδάσκαλον τῶν τοιούτων, αἰδεσθεὺς τὸν +<pb n='320'/><anchor id='Pg320'/><anchor id='Pg321'/> +θεὸν ἐκείνῳ πειθέσθω καὶ τοὺς ἱερέας τῶν +θεῶν τιμάτω διαφερόντως· ὁποῖον δὲ αὐτὸν εἶναι +χρή, πειράσομαι νῦν εἰπεῖν, οὐχ ἕνεκα σοῦ· τοῦτο +μὲν γὰρ εἰ μὴ τό νῦν ἠπιστάμην, ἅμα μὲν τοῦ +καθηγεμόνος, ἅμα δὲ τῶν μεγίστων θεῶν μαρτυρούντων, +ὅτι τὴν λειτουργίαν [C] ταύτην διαθήσῃ +καλῶς, ὅσα γε εἰς προαίρεσιν ἥκει τὴν σήν, οὐδ᾽ +ἂν ἐτόλμησά σοι μεταδοῦναι τοσούτου πράγματος· +ἀλλ᾽ ὅπως ἔχῃς ἐντεῦθεν διδάσκειν τοὺς +ἄλλους, οὐκ ἐν ταῖς πόλεσι μόνον, ἀλλὰ καὶ ἐν +τοῖς ἀγροῖς εὐλογώτερον καὶ ἐπ᾽ ἐξουσίας, ὡς οὐκ +οἴκοθεν αὐτὰ νοεῖς καὶ πράττεις μόνος, ἔχεις δὲ +καὶ ἐμὲ σύμψηφον σεαυτῷ, δοκοῦντα γε εἶναι +διὰ τοὺς θεοὺς ἀρχιερέα μέγιστον, ἄξιον μὲν οὐδαμῶς +πράγματος τοσούτου, βουλόμενον δὲ εἶναι +καὶ προσευχόμενον ἀεὶ τοῖς θεοῖς. [D] εὖ γὰρ ἴσθι, +μεγάλας ἡμῖν οἱ θεοὶ μετὰ τὴν τελευτὴν ἐλπίδας +ἐπαγγέλλονται. πειστέον δὲ αὐτοῖς πάντως. +ἀψευδεῖν γὰρ εἰώθασιν οὐχ ὑπὲρ ἐκείνων μόνον, +ἀλλὰ καὶ τῶν ἐν τῷ βίῳ τῷδε. οἱ δὲ διὰ +περιουσίαν δυνάμεως οἷοί [299] τε ὄντες καὶ τῆς ἐν τῷ +βίῳ τούτῳ περιγενέσθαι ταραχῆς καὶ τὸ ἄτακτον +αὐτοῦ καὶ τὸ ἀλλόκοτον ἐπανορθοῦν ἆρ᾽ οὐκ ἐν +ἐκείνῳ μᾶλλον, ὅπου διῄρηται τὰ μαχόμενα, χωρισθείσης +μὲν τῆς ἀθανάτου ψυχῆς, γῆς δὲ γενομένου +τοῦ νεκροῦ σώματος, ἱκανοὶ παρασχεῖν +ἔσονται ταῦθ᾽ ὅσαπερ ἐπηγγείλαντο τοῖς ἀνθρώποις; +εἰδότες οὖν, ὅτι μεγάλας ἔχειν ἔδοσαν +<pb n='322'/><anchor id='Pg322'/><anchor id='Pg323'/> +οἱ θεοὶ τοῖς ἱερεῦσι τὰς ἀμοιβάς, ἐγγύους αὐτοὺς +ἐν πᾶσι [B] τῆς ἀξίας τῶν θεῶν κατασκευάσωμεν, ὧν +πρὸς τὰ πλήθη χρὴ λέγειν δεῖγμα τὸν ἑαυτῶν +ἐκφέροντας βίον. +</p> + +<p> +(Now though there are many utterances of the god +to the same effect, by means of which we may learn +to honour and cherish priests as we ought, I shall +speak on this subject elsewhere at greater length. +But for the present it is enough to point out that I +am not inventing anything offhand, since I think +that the declaration made by the god and the +injunction expressed in his own words are sufficient. +Therefore let any man who considers that as a +teacher of such matters I am worthy to be believed +show due respect to the god and obey him, and +honour the priests of the gods above all other men. +And now I will try to describe what sort of man a +priest himself ought to be, though not for your +especial benefit. For if I did not already know +from the evidence both of the high priest and of +the most mighty gods that you administer this +priestly office aright—at least all matters that come +under your management—I should not have ventured +to confide to you a matter so important. But I do so +in order that you may be able from what I say to +instruct the other priests, not only in the cities but +in the country districts also, more convincingly and +with complete freedom; since not of your own self +do you alone devise these precepts and practise +them, but you have me also to give you support, +who by the grace of the gods am known as sovereign +pontiff, though I am indeed by no means worthy +of so high an office; though I desire, and moreover +constantly pray to the gods that I may be +worthy. For the gods, you must know, hold out +great hopes for us after death; and we must +believe them absolutely. For they are always +truthful, not only about the future life, but about +the affairs of this life also. And since in the superabundance +of their power they are able both to +overcome the confusion that exists in this life and +to regulate its disorders and irregularities, will they +not all the more in that other life where conflicting +things are reconciled, after the immortal soul has +been separated from the body and the lifeless body +has turned to earth, be able to bestow all those +things for which they have held out hopes to mankind? +Therefore since we know that the gods +have granted to their priests a great recompense, let +us make them responsible in all things for men's +esteem of the gods, displaying their own lives as +an example of what they ought to preach to the +people.) +</p> + +<p> +Ἀρκτέον δὲ ἡμῖν τῆς πρὸς τοὺς θεοὺς εὐσεβείας. +οὕτω γὰρ ἡμᾶς πρέπει τοῖς θεοῖς λειτουργεῖν ὡς +παρεστηκόσιν αὐτοῖς καὶ ὁρῶσι μὲν ἡμᾶς, οὐχ +ὁρωμένοις δὲ ὑφ᾽ ἡμῶν καὶ τὸ πάσης αὐγᾶς ὄμμα +κρεῖττον ἄχρι [C] τῶν ἀποκρυπτομένων ἡμῖν λογισμῶν +διατετακόσιν. ὅτι δὲ οὐκ ἐμὸς ὁ λόγος +οὗτος ἐστιν, ἀλλὰ τοῦ θεοῦ, διὰ πολλῶν μὲν +εἰρημένος λόγων, ἐμοὶ δὲ δῆτα ἀπόχρη καὶ ἕνα +παραθεμένῳ δύο δι᾽ ἑνὸς παραστῆσαι, πῶς μὲν +ὁρῶσιν οἱ θεοὶ πάντα, πῶς δὲ ῍πὶ τοῖς εὐσεβέσιν +εὐφραίνονται· +</p> + +<p> +(The first thing we ought to preach is reverence +towards the gods. For it is fitting that we should +perform our service to the gods as though they +were themselves present with us and beheld us, and +though not seen by us could direct their gaze, which +is more powerful than any light, even as far as +our hidden thoughts. And this saying is not my +own<note place='foot'>Euripides, <hi rend='italic'>fr.</hi> 488 Nauck; cf. 197 <hi rend='smallcaps'>c</hi>, 358 <hi rend='smallcaps'>d</hi>, 387 <hi rend='smallcaps'>b</hi>, 391 +this phrase became a proverb; cf. Lucian, <hi rend='italic'>Hermotimus</hi> 789.</note> but the god's, and has been declared in many +utterances, but for me surely it is sufficient, by +bringing forth one such utterance, to illustrate two +things in one, namely how the gods see all things +and how they rejoice in god-fearing men:) +</p> + +<quote rend='display'> + +<lg> +<l>Πάντη Φοιβείη τέταται τανυσίσκοπος ἀκτίς·</l> +<l>[D] Καί τε διὰ στερεῶν χωρεῖ θοὸν ὄμμα πετράων,</l> +<l>Καὶ διὰ κυανέης ἁλὸς ἔρχεται, οὐδέ ἑ λήθει</l> +<l>Πληθὺς ἀστερόεσσα παλινδίνητος ἰοῦσα</l> +<l>Οὐρανὸν εἰς ἀκάμαντα σοφῆς κατὰ θεσμὸν ἀνάγκης,</l> +<l>Οὐδ᾽ ὅσα νερτερίων ὑπεδέξατο φῦλα καμόντων</l> +<l>Τάρταρος [300] ἀχλυόεντος<note place='foot'>ἀχλυόεντος Hertlein suggests; ἀχλυόεσσαν MSS.</note> ὑπὸ ζόφον ἀίδος εἴσω·</l> +<l>Εὐσεβέσιν δὲ βροτοῖς γάνυμαι τόσον, ὅσσον Ὀλύμπῳ.</l> +</lg> + +<p> +(<q>On all +sides extend the far-seeing rays of Phoebus. His +swift gaze pierces even through sturdy rocks, and +travels through the dark blue sea, nor is he unaware +of the starry multitude that passes in returning +circuit through the unwearied heavens for ever by +the statutes of necessity; nor of all the tribes of +the dead in the underworld whom Tartarus has admitted +within the misty dwelling of Hades, beneath +the western darkness. And I delight in god-fearing +men as much even as in Olympus.</q><note place='foot'>An oracle from an unknown source.</note>) +</p> + +</quote> + +<p> +Ὅσῳ δὲ λίθου καὶ πέτρας ἅπασα μὲν ψυχή, +πολὺ δὲ πλέον ἡ τῶν ἀνθρώπων οἰκειότερον ἔχει +καὶ συγγενέστερον πρὸς τοὺς θεούς, τοσούτῳ +μᾶλλον εἰκός ἐστι ῥᾷον καὶ ἐνεργέστερον δι᾽ αὐτῆς +<pb n='324'/><anchor id='Pg324'/><anchor id='Pg325'/> +χωρεῖν τῶν θεῶν τὸ ὄμμα. [B] θέα<note place='foot'>θέα Brambs, MSS., θεῷ Reiske, Cobet, Hertlein.</note> δὲ τὴν φιλανθρωπίαν +τοῦ θεοῦ γάνυσθαι φάσκοντος τῇ τῶν +εὐσεβῶν ἀνδρῶν διανοίᾳ ὅσον Ὀλύμπῳ τῷ καθαρωτάτῳ. +πῶς<note place='foot'>πῶς Hertlein suggests, πάντως MSS.</note> ἡμῖν οὗτως οὐχὶ καὶ ἀνάξει τὰς +ψυχὰς ἡμῶν ἀπὸ τοῦ ζόφου καὶ τοῦ Ταρτάρου +μετ᾽ εὐσεβείας αὐτῷ προσιόντων; οἶδε μὲν γὰρ καὶ +τοὺς ἐν τῷ Ταρτάρῳ κατακεκλεισμένους· οὐδὲ γὰρ +ἐκεῖνα τῆς τῶν θεῶν ἐκτὸς πίπτει δυνάμεως· +ἐπαγγέλλεται δὲ τοῖς [C] εὐσεβέσι τὸν Ὄλυμπον ἀντὶ +τοῦ Ταρτάρου. διόπερ χρὴ μάλιστα τῶν τῆς +εὐσεβείας ἔργων ἀντέχεσθαι προσιόντας μὲν τοῖς +θεοῖς μετ᾽ εὐλαβείας, αἰσχρὸν μηδὲν μήτε λέγοντας +μήτε ἀκούοντας. ἁγνεύειν δὲ χρὴ τοὺς ἱερέας οὐκ +ἔργων μόνον ἀκαθάρτων οὐδὲ ἀσελγῶν πράξεων, +ἀλλὰ καὶ ῥημάτων καὶ ἀκροαμάτων τοιούτων. +ἐξελατέα τοίνυν ἐστὶν ἡμῖν πάντα τὰ ἐπαχθῆ +σκώμματα, πᾶσα δὲ ἀσελγῆς ὁμιλία. καὶ ὅπως +εἰδέναι ἔχῃς ὃ βούλομαι φράζειν, ἱερωμένος τις +μήτε Ἀρχίλοχον [D] ἀναγινωσκέτω μήτε Ἱππώνακτα +μήτε ἄλλον τινὰ τῶν τὰ τοιαῦτα γραφόντων. +ἀποκλινέτω καὶ τῆς παλαιᾶς κωμῳδίας ὅσα τῆς +τοιαύτης ἰδέας· ἄμεινον μὲν γάρ· καὶ πάντως +πρέποι δ᾽ ἂν ἡμῖν ἡ φιλοσοφία μόνη, καὶ τούτων +οἱ θεοὺς ἡγεμόνας προστησάμενοι τῆς ἑαυτῶν +παιδείας, ὥσπερ<note place='foot'>ὥσπερ Hertlein suggests, ὅπερ MSS.</note> Πυθαγόρας καὶ Πλάτων καὶ +Ἀριστοτέλης οἵ τε ἀμφὶ Χρύσιππον καὶ Ζήνωνα. +προσεκτέον μὲν γὰρ οὔτε πᾶσιν οὔτε τοῖς πάντων +δόγμασιν, [301] ἀλλὰ ἐκείνοις μόνον καὶ ἐκείνων, ὅσα +<pb n='326'/><anchor id='Pg326'/><anchor id='Pg327'/> +εὐσεβείας ἐστὶ ποιητικὰ καὶ διδάσκει περὶ θεῶν +πρῶτον μὲν ὡς εἰσίν, εἶτα ὡς προνοοῦσι τῶν τῇδε, +καὶ ὡς ἐργάζονται μὲν οὐδὲ ἓν κακὸν οὔτε ἀνθρώπους +οὔτε ἀλλήλους φθονοῦντες καὶ βασκαίνοντες +καὶ πολεμοῦντες, ὁποῖα γράφοντες οἱ μὲν παρ᾽ +ἡμῖν ποιηταὶ κατεφρονήθησαν, οἱ δὲ τῶν Ἰουδαίων +προφῆται διατεταμένως συγκατασκευάζοντες [B] ὑπὸ +τῶν ἀθλίων τούτων τῶν προσνειμάντων ἑαυτοὺς +τοῖς Γαλιλαίοις θαυμάζονται. +</p> + +<p> +(Now in so far as all soul, but in a much higher +degree the soul of man, is akin to and related to the +gods, so much the more is it likely that the gaze of +the gods should penetrate through his soul easily and +effectively. And observe the love of the god for +mankind when he says that he delights in the disposition +of god-fearing men as much as in Olympus +most pure and bright. How then shall he not lead +up our souls from the darkness and from Tartarus, if +we approach him with pious awe? And indeed he +has knowledge even of those who have been imprisoned +in Tartarus—for not even that region falls +outside the power of the gods,—and to the god-fearing +he promises Olympus instead of Tartarus. +Wherefore we ought by all means to hold fast +to deeds of piety, approaching the gods with +reverence, and neither saying nor listening to +anything base. And the priests ought to keep +themselves pure not only from impure or shameful +acts, but also from uttering words and hearing +speeches of that character. Accordingly we must +banish all offensive jests and all licentious intercourse. +And that you may understand what I +mean by this, let no one who has been consecrated +a priest read either Archilochus or Hipponax<note place='foot'>Hipponax of Ephesus, a scurrilous poet who wrote in +choliambics (the skazon) and flourished about the middle of +the sixth century <hi rend='smallcaps'>b.c.</hi>; cf. Horace, <hi rend='italic'>Epodes</hi> 6. 12.</note> or +anyone else who writes such poems as theirs. And +in Old Comedy let him avoid everything of that +type—for it is better so—and indeed on all accounts +philosophy alone will be appropriate for us priests; +and of philosophers only those who chose the gods +as guides of their mental discipline, like Pythagoras +and Plato and Aristotle, and the school of Chrysippus +and Zeno. For we ought not to give heed to them +all nor to the doctrines of all, but only to those +philosophers and those of their doctrines that make +men god-fearing, and teach concerning the gods, first +that they exist, secondly that they concern themselves +with the things of this world, and further that +they do no injury at all either to mankind or to one +another out of jealousy or envy or enmity. I mean +the sort of thing our poets in the first place have +brought themselves into disrepute by writing, and +in the second place such tales as the prophets of +the Jews take pains to invent, and are admired for +so doing by those miserable men who have attached +themselves to the Galilaeans.) +</p> + +<p> +Πρέποι δ᾽ ἂν ἡμῖν ἱστορίαις ἐντυγχάνειν, ὁπόσαι +συνεγράφησαν ἐπὶ πεποιημένοις τοῖς ἔργοις· ὅσα +δὲ ἐστιν ἐν ἱστορίας εἴδει παρὰ τοῖς ἔμπροσθεν +ἀπηγγελμένα πλάσματα παραιτητέον, ἐρωτικὰς +ὑποθέσεις καὶ πάντα ἁπλῶς τὰ τοιαῦτα. καθάπερ +γὰρ οὐδὲ ὁδὸς πᾶσα τοῖς ἱερωμένοις ἁρμόττει, +τετάχθαι δὲ χρὴ καὶ ταύτας, [C] οὕτως οὐδὲ ἀνάγνωσμα +πᾶν ἱερωμένῳ πρέπει. ἐγγίνεται γάρ +τις τῇ ψυχῇ διάθεσις ὑπὸ τῶν λόγων, καὶ κατ᾽ +ὀλίγον ἐγείρει τὰς ἐπιθυμίας, εἶτα ἐξαίφνης +ἀνάπτει δεινὴν φλόγα, πρὸς ἣν οἶμαι χρὴ πόρρωθεν +παρατετάχθαι. +</p> + +<p> +(But for us it will be appropriate to read such +narratives as have been composed about deeds that +have actually been done; but we must avoid all +fictions in the form of narrative such as were circulated +among men in the past, for instance tales +whose theme is love, and generally speaking everything +of that sort. For just as not every road is +suitable for consecrated priests, but the roads they +travel ought to be duly assigned, so not every sort +of reading is suitable for a priest. For words breed +a certain sort of disposition in the soul, and little by +little it arouses desires, and then on a sudden kindles +a terrible blaze, against which one ought, in my +opinion, to arm oneself well in advance.) +</p> + +<p> +Μήτε Ἐπικούρειος εἰσίτω λόγος μήτε Πυρρώνειος· +ἤδη μὲν γὰρ καλῶς ποιοῦντες οἱ θεοὶ καὶ +ἀνῃρήκασιν, [D] ὥστε ἐπιλείπειν καὶ τὰ πλεῖστα +τῶν βιβλίων. ὅμως οὐδὲν κωλύει τύπου χάριν +ἐπιμνησθῆναι μὲν καὶ τούτων, ὁποίων χρὴ μάλιστα +τοὺς ἱερέας ἀπέχεσθαι λόγων, εἰ δὲ λόγων, πολὺ +πρότερον ἐννοιῶν. οὐδὲ γὰρ οἶμαι ταὐτόν ἐστιν +<pb n='328'/><anchor id='Pg328'/><anchor id='Pg329'/> +ἁμάρτημα γλώττης καὶ διανοίας, ἀλλ᾽ ἐκείνην +χρὴ μάλιστα θεραπεύειν, ὡς καὶ τῆς γλώττης +ἐκείνῃ συνεξαμαρτανούσης. ἐκμανθάνειν χρὴ τοὺς +ὕμνους τῶν θεῶν· εἰσὶ δὲ οὗτοι πολλοὶ μὲν καὶ +καλοὶ πεποιημένοι παλαιοῖς καὶ νέοις· οὐ μὴν +ἀλλ᾽ ἐκείνους πειρατέον ἐπίστασθαι τοὺς ἐν τοῖς +ἱεροῖς ᾀδομένους. οἱ πλεῖστοι γὰρ ὑπ᾽ αὐτῶν +τῶν θεῶν ἱκετευθέντων ἐδόθησαν, [302] ὀλίγοι δέ τινες +ἐποιήθησαν καὶ παρὰ ἀνθρώπων, ὑπὸ πνεύματος +ἐνθέου καὶ ψυχῆς ἀβάτου τοῖς κακοῖς ἐπὶ τῇ τῶν +θεῶν τιμῇ συγκείμενοι. +</p> + +<p> +(Let us not admit discourses by Epicurus or +Pyrrho; but indeed the gods have already in +their wisdom destroyed their works, so that most +of their books have ceased to be. Nevertheless +there is no reason why I should not, by way of +example, mention these works too, to show what +sort of discourses priests must especially avoid; and +if such discourses, then much more must they avoid +such thoughts. For an error of speech is, in my +opinion, by no means the same as an error of the +mind, but we ought to give heed to the mind first of +all, since the tongue sins in company with it. We +ought to learn by heart the hymns in honour of the +gods—many and beautiful they are, composed +by men of old and of our own time—though indeed +we ought to try to know also those which are being +sung in the temples. For the greater number were +bestowed on us by the gods themselves, in answer +to prayer, though some few also were written by +men, and were composed in honour of the gods by +the aid of divine inspiration and a soul inaccessible +to things evil.) +</p> + +<p> +Ταῦτά γε ἄξιον ἐπιτηδεύειν καὶ εὔχεσθαι +πολλάκις τοῖς θεοῖς ἰδίᾳ καὶ δημοσίᾳ, μάλιστα +μὲν τρὶς τῆς ἡμέρας, εἰ δὲ μή, πάντως ὄρθρου γε<note place='foot'>γε Hertlein suggests, τε MSS.</note> +καὶ δείλης· οὐδὲ γὰρ εὔλογον ἄθυτον ἄγειν ἡμέραν +ἢ νύκτα τὸν ἱερωμένον· [B] ἀρχὴ δὲ ὄρθρος μὲν ἡμέρας, +ὀψία δὲ νυκτός. εὔλογον δὲ ἀμφοτέρων τοῖς θεοῖς +ἀπάρχεσθαι τῶν διαστημάτων, ὅταν ἔξωθεν τῆς +ἱερατικῆς ὄντες τυγχάνωμεν, λειτουργίας· ὡς τά +γε ἐν τοῖς ἱεροῖς, ὅσα πάτριος διαγορεύει νόμος, +φυλάττειν πρέπει, καὶ οὔτε πλέον οὔτε ἔλαττόν +τι ποιητέον αὐτῶν· ἀίδια γάρ ἐστι τὰ τῶν θεῶν· +ὥστε καὶ ἡμᾶς χρὴ μιμεῖσθαι τὴν οὐσίαν αὐτῶν, +[C] ἵν᾽ αὐτοὺς ἱλασκώμεθα διὰ τοῦτο πλέον. +</p> + +<p> +(All this, at least, we ought to study to do, and +we ought also to pray often to the gods, both in +private and in public, if possible three times a day, +but if not so often, certainly at dawn and in the +evening. For it is not meet that a consecrated +priest should pass a day or a night without sacrifice; +and dawn is the beginning of the day as twilight is +of the night. And it is proper to begin both periods +with sacrifice to the gods, even when we happen +not to be assigned to perform the service. For it +is our duty to maintain all the ritual of the temples +that the law of our fathers prescribes, and we ought +to perform neither more nor less than that ritual; +for eternal are the gods, so that we too ought to +imitate their essential nature in order that thereby +we may make them propitious.) +</p> + +<p> +Εἰ μὲν οὖν ἦμεν αὐτοψυχαὶ μόναι τὸ σῶμα δὲ +πρὸς μηδὲν ἡμῖν διώχλει, καλῶς ἂν εἶχεν ἕνα τινὰ +τοῖς ἱερεῦσιν ἀφορέζειν βίον· ἐπεὶ δὲ οὐχ ἱερεῦσιν +ἁπλῶς, ἀλλὰ καὶ τῷ<note place='foot'>τῷ Wright, ὡς Hertlein, MSS. The meaning is not clear +and Petavius suspects corruption.</note> ἱερεῖ προσήκει μόνον, ὃ δὴ +κατὰ τὸν καιρὸν τῆς λειτουργίας ἐπιτηδευτέον, +<pb n='330'/><anchor id='Pg330'/><anchor id='Pg331'/> +τί δὲ τῷ<note place='foot'>τῷ Hertlein suggests, ὡς MSS.</note> ἱερατεύειν ἀνθρώπῳ λαχόντι συγχωρητέον, +ὅταν ἐκτὸς ᾖ τῆς ἐν τοῖς ἱεροῖς λειτουργίας; +οἶμαι δὲ χρῆναι [D] τὸν ἱερέα πάντων ἁγνεύσαντα +νύκτα καὶ ἡμέραν, εἶτα ἄλλην ἐπ᾽ αὐτῇ νύκτα +καθηράμενον οἷς διαγορεύουσιν οἱ θεσμοὶ καθαρμοῖς +οὕτως εἴσω φοιτῶντα τοῦ ἱεροῦ μένειν ὅσας +ἂν ἡμέρας ὁ νόμος κελεύῃ. τριάκοντα μὲν γὰρ αἱ +παρ᾽ ἡμῖν εἰσιν ἐν Ῥώμῃ, παρ᾽ ἄλλοις δὲ ἄλλως. +εὔλογον οὖν οἶμαι μένειν ἁπάσας ταύτας τὰς +ἡμέρας ἐν τοῖς ἱεροῖς φιλοσοφοῦντα, καὶ μήτε +εἰς οἰκίαν βαδίζειν μήτε εἰς ἀγοράν, [303] ἀλλὰ μηδὲ +ἄρχοντα πλὴν ἐν τοῖς ἱεροῖς ὁρᾶν, ἐπιμελεῖσθαι +δὲ τῆς περὶ τὸ θεῖον θεραπείας αὐτὸν ἐφορῶντα +πάντα καὶ διατάττοντα, πληρώσαντα δὲ τὰς +ἡμέρας εἶτα ἑτέρῳ παραχωρεῖν τῆς λειτουργίας. +ἐπὶ δὲ τὸν ἀνθρώπινον τρεπομένῳ βίον ἐξέστω +καὶ βαδίζειν εἰς οἰκίαν φίλου καὶ εἰς ἑστίασιν +ἀπαντᾶν παρακληθέντα, [B] μὴ πάντων, ἀλλὰ τῶν +βελτίστων· ἐν τούτῳ δὲ καὶ εἰς ἀγορὰν παρελθεῖν +οὐκ ἄτοπον ὀλιγάκις, ἡγεμόνα τε προσειπεῖν καὶ +ἔθνους ἄρχοντα, καὶ τοῖς εὐλόγως δεομένοις ὅσα +ἐνδέχεται βοηθῆσαι. +</p> + +<p> +(Now if we were pure soul alone, and our bodies +did not hinder us in any respect, it would be well +to prescribe one sort of life for priests. But since +what he should practise when on duty concerns the +individual priest alone, not priests absolutely, what +should we concede to a man who has received the +office of priest, on occasions when he is not actually +engaged in service in the temples? I think that +a priest ought to keep himself pure from all contamination, +for a night and a day, and then after +purifying himself for another night following on +the first, with such rites of purification as the +sacred laws prescribe, he should under these conditions +enter the temple and remain there for as +many days as the law commands. (Thirty is the +number with us at Rome, but in other places the +number varies.) It is proper then, I think, that he +should remain throughout all these days in the +sacred precincts, devoting himself to philosophy, +and that he should not enter a house or a market-place, +or see even a magistrate, except in the +precincts, but should concern himself with his +service to the god, overseeing and arranging everything +in person; and then, when he has completed +the term of days, he should retire from his office in +favour of another. And when he turns again to the +ordinary life of mankind, he may be allowed to visit +a friend's house, and, when invited, to attend a +feast, but not on the invitation of all but only of +persons of the highest character. And at this time +there would be nothing out of the way in his going +occasionally to the market-place and conversing +with the governor or the chief magistrate of his +tribe, and giving aid, as far as lies in his power, to +those who have a good reason for needing it.) +</p> + +<p> +Πρέπει δὲ οἶμαι τοῖς ἱερῦσιν ἔνδον μέν, ὅτε +λειτουργοῦσιν, ἐσθῆτι χρῆσθαι μεγαλοπρεπεστάτῃ, +τῶν ἱερῶν δὲ ἔξω τῇ συνήθει δίχα πολυτελείας· +<pb n='332'/><anchor id='Pg332'/><anchor id='Pg333'/> +οὐδὲ γὰρ εὔλογον τοῖς δεδομένοις ἡμῖν ἐπὶ +τιμῇ θεῶν εἰς κενοδοξίαν καταχρῆσθαι καὶ τύφον +μάταιον. [C] ὅθεν ἀφεκτέον ἡμῖν ἐσθῆτος πολυτελεστέρας +ἐν ἀγορᾷ καὶ κόμπου ἢ καὶ πάσης +ἁπλῶς ἀλαζονείας. οἱ γοῦν θεοὶ τὴν τοσαύτην +ἀγασθέντες Ἀμφιαράου σωφροσύνην, ἐπειδὴ τοῦ +στρατεύματος ἐκείνου κατεδίκασαν φθορὰν εἰδώς +τε αὐτὸς συνεστρατεύετο καὶ ἦν ἄφευκτον αὐτῷ +διὰ τοῦτο τὸ πεπρωμένον, ἀπέφηναν αὐτὸν ἄλλον +ἐξ ἄλλου καὶ μετέστησαν εἰς λῆξιν θείαν. πάντων +γοῦν τῶν ἐπιστρατευσάντων ταῖς Θήβαις +ἐπὶ τῶν ἀσπίδων [D] πρὶν κατεργάσασθαι σήματα +γραφόντων καὶ ἐγειρόντων τὰ τρόπαια +κατὰ τῆς συμφορᾶς<note place='foot'>κατὰ τῆς συμφορᾶς Hertlein suggests, καὶ τὰς συμφορὰς +MSS.</note> τῶν Καδμείων, ὁ τῶν θεῶν +ὁμιλητὴς ἄσημα μὲν ἐπεστράτευεν ἔχων ὅπλα, +πρᾳότητα δὲ καὶ σωφροσύνην ὡς καὶ<note place='foot'>ὡς καὶ Hertlein would add.</note> ὑπὸ τῶν +πολεμίων ἐμαρτυρεῖτο. διόπερ οἶμαι χρὴ καὶ +τοὺς ἱερέας ἡμᾶς τὰ περὶ τὰς ἐσθῆτας σωφρονεῖν,<note place='foot'>ἡμᾶς—σωφρονεῖν Cobet suggests, lacuna Hertlein, MSS.</note> +ἵνα τυγχάνωμεν εὐμενῶν τῶν θεῶν· ὡς οὐ μικρά +γε εἰς αὐτοὺς ἐξαμαρτάνομεν δημούμενοι τὰς +ἱερὰς ἐσθῆτας [304] καὶ δημοσιεύοντες καὶ παρέχοντες +ἁπλῶς περιβλέπειν τοῖς ἀνθρώποις ὥσπερ τι +θαυμαστόν. εἰ γὰρ τοῦτο<note place='foot'>εἰ γὰρ τοῦτο Hertlein suggests, εἴπερ ἐκ τούτου MSS.</note> συμβαίνει, πολλοὶ +πελάζουσιν ἡμῖν οὐ καθαροί, καὶ διὰ τοῦτο χραίνεται +τὰ τῶν θεῶν σύμβολα. τὸ δὲ καὶ ἡμᾶς +<pb n='334'/><anchor id='Pg334'/><anchor id='Pg335'/> +αὐτοὺς οὐχ ἱερατικῶς ζῶντας ἱερέων ἐσθῆτα +περικεῖσθαι πόσης ἐστὶ παρανομίας καὶ καταφρονήσεως +εἰς τοὺς θεούς; εἰρήσεται μὲν οὖν ἡμῖν +καὶ περὶ τούτων ἐν ἄλλοις<note place='foot'>ἔν ἄλλοις Cobet would add; cf. 298 <hi rend='smallcaps'>a</hi>.</note> δι᾽ ἀκριβείας· νυνὶ δὲ +ὡς τύπῳ πρὸς σὲ γράφω περὶ αὐτῶν. +</p> + +<p> +(And it is in my opinion fitting for priests to wear +the most magnificent dress when they are within the +temple performing the services, but when they are +outside the sacred precincts to wear ordinary dress, +without any extravagance. For it is not rational +that we should misuse, in empty conceit and vain +ostentation, what has been given to us for the honour +of the gods. And for this reason we ought in the +market place to abstain from too costly dress and +from outward show, and in a word from every sort of +pretentiousness. For consider how the gods, because +they admired the perfect moderation of Amphiaraus,<note place='foot'><p>Cf. Aeschylus, <hi rend='italic'>Seven Against Thebes</hi>; Euripides, <hi rend='italic'>Phoenissae</hi> +1118. +</p> +<p> +ὁ μάντις Ἀμφιάραος οὐ σημεῖ᾽ ἔχων<lb/> +ὑβρισμέν᾽, ἀλλὰ σωφρόνως ἄσημ᾽ ὅπλα.</p></note> +after they had decreed the destruction of that famous +army—and he, though he knew that it would be so, +went with the expedition and therefore did not +escape his fated end,—the gods I say transformed +him completely from what he had been, and removed +him to the sphere of the gods. For all the others +who were in the expedition against Thebes engraved +a device on their shields before they had conquered +the enemy, and erected trophies to celebrate the +downfall of the Cadmeans; but he, the associate of +the gods, when he went to war had arms with no +device; but gentleness he had, and moderation, as +even the enemy bore witness. Hence I think that +we priests ought to show moderation in our dress, in +order that we may win the goodwill of the gods, +since it is no slight offence that we commit against +them when we wear in public the sacred dress and +make it public property, and in a word give all men +an opportunity to stare at it as though it were something +marvellous. For whenever this happens, many +who are not purified come near us, and by this means +the symbols of the gods are polluted. Moreover +what lawlessness it is, what arrogance towards the +gods for us ourselves when we are not living the +priestly life to wear the priestly dress! However, of +this too I shall speak more particularly in another +place; and what I am writing to you at the moment +is only a mere outline of the subject.) +</p> + +<p> +[B] Τοῖς ἀσελγέσι τούτοις θεάτροις τῶν ἱερέων +μηδεὶς μηδαμοῦ παραβαλλέτω μηδὲ εἰς τὴν οἰκίαν +εἰσαγέτω τὴν ἑαυτοῦ· πρέπει γὰρ οὐδαμῶς. καὶ +εἰ μὲν οἷόν τε ἦν ἐξελάσαι παντάπασιν αὐτὰ +τῶν θεάτρων, ὥστε αὐτὰ πάλιν ἀποδοῦναι τῷ +Διονύσῳ καθαρὰ γενόμενα, πάντως ἂν ἐπειράθην +αὐτὸ προθύμως κατασκευάσαι. [C] νυνὶ δὲ οἰόμενος +τοῦτο οὔτε δυνατὸν οὔτε ἄλλως, εἰ καὶ δυνατὸν +φανείη, συμφέρον ἂν αὐτὸ γενέσθαι, ταύτης μὲν +ἀπεσχόμην παντάπασι τῆς φιλοτιμίας· ἀξιῶ δὲ +τοὺς ἱερέας ὑποχωρῆσαι καὶ ἀποστῆναι τῷ δήμῳ +τῆς ἐν τοῖς θεάτροις ἀσελγείας. μηδεὶς οὖν ἱερεὺς +εἰς θέατρον εἰσίτω, μηδὲ ἐχέτω<note place='foot'>ἐχέτω Petavius suggests, lacuna Hertlein, MSS.</note> φίλον θυμελικὸν +μηδὲ ἁρματηλάτην, μηδὲ ὀρχηστὴς μηδὲ μῖμος +αὐτοῦ τῇ θύρᾳ προσίτω· τοῖς ἱεροῖς ἀγῶσιν +[D] ἐπιτρέπω μόνον τῷ βουλομένῳ παραβάλλειν, +ὧν ἀπηγόρευται μετέχειν οὐκ ἀγωνίας μόνον, +ἀλλὰ καὶ θέας ταῖς γυναιξίν. ὑπὲρ δὲ τῶν +κυνηγεσίων τί δεῖ καὶ λέγειν, ὅσα ταῖς πόλεσιν +εἴσω τῶν θεάτρων συντελεῖται, ὡς ἀφεκτέον +τούτων ἐστὶν οὐχ ἱερεῦσι μόνον, ἀλλὰ καὶ +παισὶν ἱερέων; +</p> + +<p> +(No priest must anywhere be present at the +licentious theatrical shows of the present day, nor +introduce one into his own house; for that is altogether +unfitting. Indeed if it were possible to banish +such shows absolutely from the theatres so as to restore +to Dionysus those theatres pure as of old, I should +certainly have endeavoured with all my heart to +bring this about; but as it is, since I thought that +this is impossible, and that even if it should prove to +be possible it would not on other accounts be expedient, +I forebore entirely from this ambition. But +I do demand that priests should withdraw themselves +from the licentiousness of the theatres and leave +them to the crowd. Therefore let no priest enter a +theatre or have an actor or a chariot-driver for his +friend; and let no dancer or mime even approach his +door. And as for the sacred games, I permit anyone +who will to attend those only in which women are +forbidden not only to compete but even to be spectators. +With regard to the hunting shows with dogs +which are performed in the cities inside the theatres, +need I say that not only priests but even the sons of +priests must keep away from them?) +</p> + +<p> +Ἦν μὲν οὖν ἴσως πρὸ τούτων εἰρῆσθαι καλόν, +ὅθεν καὶ ὅπως χρὴ τοὺς ἱερέας ἀποδεικνύειν· οὐδὲν +δὲ ἄτοπον εἰς τοῦτό μοι τοὺς λόγους λῆξαι. [305] ἐγώ +<pb n='336'/><anchor id='Pg336'/><anchor id='Pg337'/> +φημι τοὺς ἐν ταῖς πόλεσι βελτίστους καὶ μάλιστα +μὲν φιλοθεωτάτους, ἔπειτα φιλανθρωποτάτους, +ἐάν τε πένητες ὦσιν ἐάν τε πλούσιοι· διάκρισις +ἔστω πρὸς τοῦτο μηδ᾽ ἡτισοῦν ἀφανοῦς καὶ +ἐπιφανοῦς· ὁ γὰρ διὰ πρᾳότητα λεληθὼς οὐ διὰ +τὴν τοῦ ἀξιώματος ἀφάνειαν δίκαιός ἐστι κωλύεσθαι. +κἂν πένης οὖν ᾖ τις δημότης ἔχων +ἐν ἑαυτῷ δύο ταῦτα, τό τε φιλόθεον καὶ τὸ +φιλάνθρωπον, ἱερεὺς ἀποδεικνύσθω. [B] δεῖγμα δὲ +τοῦ φιλοθέου μέν, εἰ τοὺς οἰκείους ἅπαντας εἰς +τὴν περὶ τοὺς θεοὺς εὐσέβειαν εἰσαγάγοι, τοῦ +φιλανθρώπου δέ, εἰ καὶ ἐξ ὀλίγων εὐκόλως +κοινωνεῖ τοῖς δεομένοις καὶ μεταδέδωσι προθύμως, +εὖ ποιεῖν ἐπιχειρῶν ὅσους ἂν οἷός τε ᾖ. +</p> + +<p> +(Now it would perhaps have been well to say +earlier from what class of men and by what method +priests must be appointed; but it is quite appropriate +that my remarks should end with this. I say +that the most upright men in every city, by preference +those who show most love for the gods, and +next those who show most love for their fellow +men, must be appointed, whether they be poor or +rich. And in this matter let there be no distinction +whatever whether they are unknown or well known. +For the man who by reason of his gentleness has not +won notice ought not to be barred by reason of his +want of fame. Even though he be poor and a man +of the people, if he possess within himself these two +things, love for God and love for his fellow men, let +him be appointed priest. And a proof of his love +for God is his inducing his own people to show +reverence to the gods; a proof of his love for his +fellows is his sharing cheerfully, even from a small +store, with those in need, and his giving willingly +thereof, and trying to do good to as many men as +he is able.) +</p> + +<p> +Προσεκτέον γὰρ μάλιστα τῷ μέρει τούτῳ, καὶ +τὴν ἰατρείαν ἐντεῦθεν ποιητέον. ἐπειδὴ γὰρ οἶμαι +συνέβη τοὺς πένητας ἀμελεῖσθαι παρορωμένους +ὑπὸ τῶν ἱερέων, [C] οἱ δυσσεβεῖς Γαλιλαῖοι κατανοήσαντες +ἐπέθεντο ταύτῃ τῇ φιλανθρωπίᾳ, καὶ τὸ +χείριστον τῶν ἔργων διὰ τοῦ εὐδοκιμοῦντος<note place='foot'>εὐδοκιμοῦντος Hertlein suggests, καλλίστου δοκοῦντος +Reiske, δοκοῦντος MSS.</note> τῶν +ἐπιτηδευμάτων ἐκράτυναν. ὥσπερ γὰρ<note place='foot'>γὰρ Hertlein would add.</note> οἱ τὰ +παιδία διὰ τοῦ πλακοῦντος ἐξαπατῶντες τῷ καὶ +δὶς καὶ τρὶς προέσθαι πείθουσιν ἀκολουθεῖν +ἑαυτοῖς, εἶθ᾽, ὅταν ἀποστήσωσι πόρρω τῶν οἰκείων, +ἐμβάλλοντες εἰς ναῦν ἀπέδοντο, καὶ γέγονεν εἰς +ἅπαντα τὸν ἑξῆς βίον πικρὸν τὸ δόξαν πρὸς ὀλίγον +<pb n='338'/><anchor id='Pg338'/><anchor id='Pg339'/> +γλυκύ, [D] τὸν αὐτὸν καὶ αὐτοὶ τρόπον ἀρξάμενοι διὰ +τῆς λεγομένης παρ᾽ αὐτοῖς ἀγάπης καὶ ὑποδοχῆς +καὶ διακονίας τραπεζῶν· ἔστι γὰρ ὥσπερ τὸ ἔργον, +οὕτω δὲ καὶ τοὔνομα παρ᾽ αὐτοῖς πολύ· πλείστους +ἐνήγαγον εἰς τὴν ἀθεότητα.... +</p> + +<p> +(We must pay especial attention to this point, and +by this means effect a cure. For when it came +about that the poor were neglected and overlooked +by the priests, then I think the impious Galilaeans +observed this fact and devoted themselves to +philanthropy. And they have gained ascendancy +in the worst of their deeds through the credit +they win for such practices. For just as those who +entice children with a cake, and by throwing it to +them two or three times induce them to follow +them, and then, when they are far away from their +friends cast them on board a ship and sell them +as slaves, and that which for the moment seemed +sweet, proves to be bitter for all the rest of their +lives—by the same method, I say, the Galilaeans +also begin with their so-called love-feast, or hospitality, +or service of tables,—for they have many +ways of carrying it out and hence call it by many +names,—the result is that they have led very +many into atheism....<note place='foot'>The conclusion is lost, and may have been suppressed by +Christian copyists.</note>) +</p> + +</div> + +</div> + +<pb n='343'/><anchor id='Pg343'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>The Caesars</head> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Introduction</head> + +<p> +The Caesars, otherwise entitled in the MSS. +Symposium or Kronia (Latin Saturnalia) was written +at Constantinople in 361 and was probably addressed +to Sallust, to whom Julian had sent his lost +work the Kronia.<note place='foot'>cf. <hi rend='italic'>Oration</hi> 4. 157 <hi rend='smallcaps'>c</hi>.</note> The interlocutor in the proœmium<note place='foot'>306 <hi rend='smallcaps'>a</hi>.</note> +is almost certainly Sallust. +</p> + +<p> +<q>Caesar</q> was in Julian's time a Roman Emperor's +most splendid title, and was regularly used by the +barbarians when they referred to the Emperor. +The idea and the working out of the satire is +Lucianic and there are echoes here and there of +Lucian's <hi rend='italic'>Dialogues of the Dead</hi>, but Julian is +neither so witty nor so frivolous as Lucian. In +speaking of the gods he allows himself a licence +which is appropriate to the festival, but would +otherwise seem inconsistent with the admonitions +addressed to priests in the <hi rend='italic'>Fragment of a Letter</hi>. +His conception of the State and of the ideal ruler +is Greek rather than Roman. +</p> + +</div> + +<pb n='344'/><anchor id='Pg344'/><anchor id='Pg345'/> + +<div> + +<p> +ΙΟΥΛΙΑΝΟΥ ΑΥΤΟΚΡΑΤΟΡΟΣ +</p> + +<p> +(Julian, Emperor) +</p> + +<p> +ΣΥΜΠΟΣΙΟΝ Η ΚΡΟΝΙΑ +</p> + +<p> +(The Caesars) +</p> + +<p> +Ἐπειδὴ δίδωσιν ὁ θεὸς παίζειν· ἔστι γὰρ Κρόνια· +γελοῖον δὲ οὐδὲν οὐδὲ τερπνὸν οἶδα ἐγώ, τὸ μὴ +καταγέλαστα φράσαι φροντίδος ἔοικεν εἶναι ἄξιον, +ὦ φιλότης. +</p> + +<p> +(<q>It is the season of the Kronia,<note place='foot'>Better known by its Latin name Saturnalia. Saturn is +the Greek Kronos.</note> during which the +god allows us to make merry. But, my dear friend, +as I have no talent for amusing or entertaining I +must methinks take pains not to talk mere nonsense.</q>) +</p> + +<p> +Εἶτα τίς οὕτω παχύς ἐστι καὶ ἀρχαῖος, ὦ +Καῖσαρ, ὥστε καὶ παίζειν πεφροντισμένα; ἐγὼ +ᾤμην τὴν παιδιὰν ἄνεσίν τε εἶναι ψυχῆς καὶ +ἀπαλλαγὴν τῶν φροντίδων. +</p> + +<p> +(<q>But, Caesar, can there be anyone so dull and +stupid as to take pains over his jesting? I always +thought that such pleasantries were a relaxation of +the mind and a relief from pains and cares.</q>) +</p> + +<p> +[B] Ὀρθῶς γε σὺ τοῦτο ὑπολαμβάνων, ἐμοὶ δὲ +οὐ ταύτῃ ἔοικεν ἀπαντᾶν τὸ χρῆμα. πέφυκα γὰρ +οὐδαμῶς ἐπιτήδειος οὔτε σκώπτειν οὔτε παρῳδεῖν +οὔτε γελοιάζειν. ἐπεὶ δὲ χρὴ τῷ νόμῳ πείθεσθαι +τοῦ θεοῦ, βούλει σοι ἐν παιδιᾶς μέρει μῦθον διεξέλθω +πολλὰ ἴσως ἔχοντα ἀκονῆς ἄξια; +</p> + +<p> +(<q>Yes, and no doubt your view is correct, but that +is not how the matter strikes me. For by nature I +have no turn for raillery, or parody, or raising a +laugh. But since I must obey the ordinance of the +god of the festival, should you like me to relate to +you by way of entertainment a myth in which there +is perhaps much that is worth hearing?</q>) +</p> + +<p> +[C] Λέγοις ἂν καὶ μάλα ἀσμένῳ, ἐπεὶ καὶ αὐτὸς +οὐκ ἀτιμάζω τοὺς μύθους οὐδὲ παντάπασιν +ἐξελαύνω τοὺς ὀρθῶς ἔχοντας, ἀκόλουθά σοί +τε καὶ φίλῳ τῷ σῷ, μᾶλλον δὲ τῷ κοινῷ, +Πλάτωνι διανοούμενος, ἐπεὶ καὶ αὐτῷ πολλὰ +ἐν μύθοις ἐσπούδασται. +</p> + +<p> +(<q>I shall listen with great pleasure, for I too am not +one to despise myths, and I am far from rejecting +those that have the right tendency; indeed I am of +the same opinion as you and your admired, or rather +the universally admired, Plato. He also often +conveyed a serious lesson in his myths.</q>) +</p> + +<pb n='346'/><anchor id='Pg346'/><anchor id='Pg347'/> + +<p> +Λέγεις ναὶ μὰ Δία ταῦτα ἀληθῆ. +</p> + +<p> +(<q>By Zeus, that is true indeed!</q>) +</p> + +<p> +Τίς δὲ καὶ ποταπὸς ὁ μῦθος; +</p> + +<p> +(<q>But what is your myth and of what type?</q>) +</p> + +<p> +[307] Οὐ τῶν παλαιῶν τις, ὁποίους Αἴσωπος ἐποίησεν, +ἀλλ᾽ εἴτε πλάσμα λέγοις Ἐρμοῦ· πεπυσμένος +γὰρ αὐτὸν ἐκεῖθέν σοι φράσω· εἴτε καὶ +τἀληθὲς οὕτως ἔχει εἴτε μίξις τίς ἐστιν ἀμφοῖν, +αὐτό, φασί,<note place='foot'>φασί Cobet, lacuna V., Hertlein, ἐπιδείξει MSS.</note> δείξει τὸ πράγμα. +</p> + +<p> +(<q>Not one of those old-fashioned ones such as +Aesop<note place='foot'><hi rend='italic'>i.e.</hi> not a fable with a moral nor an animal fable.</note> wrote. But whether you should call mine an +invention of Hermes—for it was from him I learned +what I am going to tell you—or whether it is really +true or a mixture of truth and fiction, the upshot, +as the saying is, will decide.</q>) +</p> + +<p> +Τουτὶ μὲν οὖν ἤδη μυθικῶς ἅμα καὶ ῥητορικῶς +ἐξείργασταί σοι τὸ προοίμιον· ἀλλά μοι τὸν +λόγον αὐτόν, ὁποῖός ποτέ ἐστιν, ἤδη διέξελθε. +</p> + +<p> +(<q>This is indeed a fine preface that you have +composed, just the thing for a myth, not to say an +oration! But now pray tell me the tale itself, whatever +its type may be.</q>) +</p> + +<p> +Μανθάνοις ἄν. +</p> + +<p> +(<q>Attend.</q>) +</p> + +<p> +[B] Θύων ὁ Ῥωμύλος τὰ Κρόνια πάντας ἐκάλει +τοὺς θεούς, καὶ δὴ καὶ αὐτοὺς<note place='foot'>αὐτοὺς Hertlein suspects to be an interpolation.</note> τοὺς καίσαρας. +κλῖναι δὲ ἐτύγχανον παρεσκευασμέναι τοῖς μὲν +θεοῖς ἄνω κατ᾽ αὐτό, φασίν, οὐρανοῦ τὸ μετέωρον, +</p> + +<p> +(At the festival of the Kronia Romulus gave a +banquet, and invited not only all the gods, but the +Emperors as well. For the gods couches had been +prepared on high, at the very apex, so to speak, of +the sky,<note place='foot'>Cf. Plato, <hi rend='italic'>Phaedrus</hi> 247 <hi rend='smallcaps'>b</hi>.</note> on) +</p> + +<quote rend='display'> + +<lg> +<l>Οὔλυμπόνδ᾽, ὅθι φασὶ θεῶν ἕδος ἀσφαλὲς αἰεί.</l> +</lg> + +<p> +(<q>Olympus where they say is the seat of +the gods, unshaken for ever.</q><note place='foot'><hi rend='italic'>Odyssey</hi> 6. 42.</note>) +</p> + +</quote> + +<p> +λέγεται γὰρ μεθ᾽ Ἡρακλέα παρελθεῖν ἐκεῖσε +καὶ ὁ Κυρῖνος, ᾧ δὴ χρὴ καλεῖν αὐτὸν ὀνόματι, +τῇ θείᾳ πειθομένους φήμῃ. τοῖς μὲν οὖν θεοῖς +ἐκεῖσε παρεσκεύαστο τὸ συμπόσιον· [C] ὑπ᾽ αὐτὴν δὲ +τὴν σελήνην ἐπὶ μετεώρου τοῦ ἀέρος ἐδέδοκτο +τοὺς καίσαρας δειπνεῖν. ἀνεῖχε δὲ αὐτοὺς ἥ τε +τῶν σωμάτων κουφότης, ἅπερ ἐτύγχανον ἠμφιεσμένοι, +καὶ ἡ περιφορὰ τῆς σελήνης. κλῖναι μὲν +οὖν ἔκειντο τέτταρες, εὐτρεπεῖς τοῖς μεγίστοις +θεοῖς. ἐβένου μὲν ἦν ἡ τοῦ Κρόνου στιλβούσης +καὶ πολλὴν ἐν τῷ μέλανι καὶ θείαν αὐγὴν κρυπτούσης, +ὥστε οὐδεὶς οἷός τε ἦν ἀντιβλέπειν. +<pb n='348'/><anchor id='Pg348'/><anchor id='Pg349'/> +ἔπασχε δὲ ταὐτὸ [D] πρὸς τὴν ἔβενον ἐκείνην τὰ +ὄμματα δι᾽ ὑπερβολὴν τῆς λαμπηδόνος, ὅπερ οἶμαι +πρὸς ἥλιον, ὅταν αὐτοῦ τῷ δίσκῳ τις ἀτενέστερον +προσβλέπῃ. ἡ δὲ τοῦ Διὸς ἦν ἀργύρου μὲν +στιλπνοτέρα, χρυσίου δὲ λευκοτέρα. τοῦτο εἴτε +ἤλεκτρον χρὴ καλεῖν εἴτε ἄλλο τι λέγειν, οὐ +σφόδρα εἶχέ μοι γνωρίμως ὁ Ἑρμῆς φράσαι. +χρυσοθρόνω δὲ παρ᾽ ἑκάτερον ἐκαθεζέσθην<note place='foot'>ἐκαθεζέσθην Hertlein suggests, ἐκαθέζετον V., ἐκαθεζέτην +MSS.</note> ἥ τε +μήτηρ καὶ ἡ θυγάτηρ, [308] Ἥρα μὲν παρὰ τὸν Δία, +Ῥέα δὲ παρὰ τὸν Κρόνον. τὸ δὲ τῶν θεῶν κάλλος +οὐδὲ ἐκεῖνος ἐπεξῄει τῷ λόγῳ, μεῖζον εἶναι λέγων +αὐτὸ καὶ νῷ θεατόν, ἀκοῇ δὲ καὶ ῥήμασιν οὔτε +προοισθῆναι ῥᾴδιον οὔτε παραδεχθῆναι δυνατόν. +οὐχ οὕτω τις ἔσται καὶ φανεῖται μεγαλόφωνος, +ὥστε τὸ μέγεθος ἐκεῖνο φράσαι τοῦ κάλλους, +ὁπόσον ἐπιπρέπει τῇ τῶν θεῶν ὄψει. +</p> + +<p> +(For we are told +that after Heracles, Quirinus also ascended thither, +since we must give Romulus the name of Quirinus +in obedience to the divine will.<note place='foot'>Cf. <hi rend='italic'>Oration</hi> 4. 149 <hi rend='smallcaps'>b</hi>, 154 <hi rend='smallcaps'>d</hi>.</note> For the gods +then the banquet had been made ready there. +But just below the moon in the upper air he had +decided to entertain the Emperors. The lightness +of the bodies with which they had been invested, +and also the revolution of the moon sustained +them. Four couches were there made ready +for the superior gods. That of Kronos was made +of gleaming ebony, which concealed in its blackness +a lustre so intense and divine that no one +could endure to gaze thereon. For in looking at +that ebony, the eyes suffered as much, methinks, +from its excess of radiance as from the sun when +one gazes too intently at his disc. The couch of +Zeus was more brilliant than silver, but paler than +gold; whether however one ought to call this +<q>electron,</q><note place='foot'>Cf. Martial 8. 51. 5: <q>Vera minus flavo radiant electra +metallo</q>; it is often uncertain whether electron means amber, +or a combination of 4/5 gold and 1/5 silver.</note> or to give it some other name, Hermes +could not inform me precisely. On either side of +these sat on golden thrones the mother and daughter, +Hera beside Zeus and Rhea beside Kronos. As for the +beauty of the gods, not even Hermes tried to describe +it in his tale; he said that it transcended description, +and must be comprehended by the eye of the +mind; for in words it was hard to portray and +impossible to convey to mortal ears. Never indeed +will there be or appear an orator so gifted that he +could describe such surpassing beauty as shines +forth on the countenances of the gods.) +</p> + +<p> +[B] Παρεσκεύαστο δὲ καὶ τοῖς ἄλλοις θεοῖς ἑκάστῳ +θρόνος ἢ κλίνη κατὰ πρεσβείαν. ἤριζε δὲ οὐδείς, +ἀλλ᾽ ὅπερ Ὅμηρος ὀρθῶς ποιῶν ἔφη, δοκεῖν μοι +παρὰ τῶν Μουσῶν αὐτῶν ἀκηκοώς, ἔχειν ἕκαστον +τῶν θεῶν θρόνον, ἐφ᾽ οὗ πάντως αὐτῷ θέμις +καθῆσθαι στερεῶς καὶ ἀμετακινήτως· ἐπεὶ καὶ +πρὸς τὴν παρουσίαν τοῦ πατρὸς ἐξανιστάμενοι +ταράττουσιν οὐδαμῶς τὰς καθέδρας οὐδὲ μεταβαίνουσιν +οὐδὲ ὑφαρπάζουσιν ἀλλήλων, [C] γνωρίζει +δὲ ἕκαστος τὸ προσῆκον αὑτῷ. πάντων οὖν +κύκλῳ τῶν θεῶν καθημένων, ὁ Σειληνὸς ἐρωτικῶς +ἔχειν μοι δοκῶν τοῦ Διονύσου καλοῦ καὶ νέου καὶ +<pb n='350'/><anchor id='Pg350'/><anchor id='Pg351'/> +τῷ πατρὶ τῷ Διὶ παραπλησίου πλησίον αὐτοῦ, +τροφεύς τις οἷα καὶ παιδαγωγός, [D] καθῆστο, τά τε +ἄλλα φιλοπαίγμονα καὶ φιλόγελων καὶ χαριτοδότην<note place='foot'>χαριτοδότην Spanheim, cf. 148 <hi rend='smallcaps'>d</hi>, χαριδότην Hertlein, MSS.</note> +ὄντα τὸν θεὸν εὐφραίνων καὶ δὴ καὶ τῷ +σκώπτειν τὰ πολλὰ καὶ γελοιάζειν. +</p> + +<p> +(For the other gods had been prepared a throne or +couch, for everyone according to seniority. Nor did +any dispute arise as to this, but as Homer said,<note place='foot'>This is not in our Homer, but Julian may have in mind +<hi rend='italic'>Iliad</hi> 11. 76.</note> and +correctly, no doubt instructed by the Muses themselves, +every god has his seat on which it is +irrevocably ordained that he shall sit, firmly and immovably +fixed; and though they rise on the entrance of +their father they never confound or change the order +of their seats or infringe on one another's, since +every one knows his appointed place. +Now when the gods were seated in a circle, +Silenus, amorous, methinks, of Dionysus ever fair and +ever young, who sat close to Zeus his father, took +his seat next to him on the pretext that he had +brought him up and was his tutor. And since +Dionysus loves jesting and laughter and is the giver +of the Graces, Silenus diverted the god with a +continual flow of sarcasms and jests, and in other +ways besides.) +</p> + +<p> +Ὡς δὲ καὶ τὸ τῶν καισάρων συνεκεκρότητο<note place='foot'>συνεκεκρότητο Hertlein suggests, συνεκροτεῖτο MSS.</note> +συμπόσιον, εἰσῄει πρῶτος Ἰούλιος Καῖσαρ, ὑπὸ +φιλοτιμίας αὐτῷ βουλόμενος ἐρίσαι τῷ Διὶ περὶ +τῆς μοναρχίας, εἰς ὃν ὁ Σειληνὸς βλέψας, Ὅρα, +εἶπεν, ὦ Ζεῦ, μή σε ὁ ἀνὴρ οὗτος ὑπὸ φιλαρχίας +ἀφελέσθαι καὶ τὴν βασιλείαν διανοηθῇ. καὶ γὰρ, +ὡς ὁρᾷς, ἐστὶ μέγας καὶ καλός· ἐμοὶ γοῦν, εἰ καὶ +μηδὲν ἄλλο, [309] τὰ γοῦν περὶ τὴν κεφαλὴν ἐστι +προσόμοιος. παίζοντος ἔτι τοιαῦτα τοῦ Σειληνοῦ +καὶ τῶν θεῶν οὐ σφόδρα προσεχόντων αὐτῷ, +Ὀκταβιανὸς ἐπεισέρχεται πολλὰ ἀμείβων, ὥσπερ +οἱ χαμαιλέοντες, χρώματα καὶ νῦν μὲν ὠχριῶν, +αὖθις δὲ ἐρυθρὸς γινόμενος, εἶτα μέλας καὶ ζοφώδης +καὶ συννεφής· [B] ἀνίετο δ᾽ αὖθις εἰς Ἀφροδίτην +καὶ Χάριτας, εἶναί τε ἤθελε τὰς βολὰς τῶν +ὀμμάτων ὁποῖός ἐστιν ὁ μέγας Ἥλιος· οὐδένα +γάρ οἱ τῶν ἀπαντώντων<note place='foot'>ἀπαντώντων Spanheim, πάντων Hertlein, MSS.</note> ἀντιβλέπειν ἠξίου. καὶ +ὁ Σειληνός, Βαβαί, ἔφη, τοῦ παντοδαποῦ τούτου +θηρίου· τί ποτ᾽ ἄρα δεινὸν ἡμᾶς ἐργάσεται; +Παῦσαι, εἴπε, ληρῶν, ὁ Ἀπόλλων· ἐγὼ γὰρ +αὐτὸν τουτῳὶ Ζήνωνι παραδοὺς αὐτίκα ὑμῖν +ἀποφανῶ χρυσὸν ἀκήρατον. [C] ἀλλ᾽ ἴθι, εἶπεν, ὦ +Ζήνων, ἐπιμελήθητι τοὐμοῦ θρέμματος. ὁ δὲ +<pb n='352'/><anchor id='Pg352'/><anchor id='Pg353'/> +ὑπακούσας, εἶτα ἐπᾴσας αὐτῷ μικρὰ τῶν δογμάτων, +ὥσπερ οἱ τὰς Ζαμόλξιδος ἐπῳδὰς θρυλοῦντες, +ἀπέφηνεν ἄνδρα ἔμφρονα καὶ σώφρονα. +</p> + +<p> +(When the banquet had been arranged for the +Emperors also, Julius Caesar entered first, and such +was his passion for glory that he seemed ready to +contend with Zeus himself for dominion. Whereupon +Silenus observing him said, <q>Take care, Zeus, +lest this man in his lust for power be minded to +rob you of your empire. He is, as you see, tall and +handsome, and if he resembles me in nothing else, +round about his head he is very like me.</q><note place='foot'>Silenus is usually represented as bald.</note> While +Silenus, to whom the gods paid very little attention, +was jesting thus, Octavian entered, changing colour +continually, like a chameleon, turning now pale now +red; one moment his expression was gloomy, sombre, +and overcast, the next he unbent and showed all the +charms of Aphrodite and the Graces. Moreover in +the glances of his eyes he was fain to resemble +mighty Helios, for he preferred that none who +approached should be able to meet his gaze.<note place='foot'>Suetonius, <hi rend='italic'>Augustus</hi> 16.</note> <q>Good +Heavens!</q> exclaimed Silenus, <q>what a changeable +monster is this! What mischief will he do us?</q> +<q>Cease trifling,</q> said Apollo, <q>after I have handed +him over to Zeno<note place='foot'>The Stoic philosopher.</note> here, I shall transform him for you +straightway to gold without alloy. Come, Zeno,</q> he +cried, <q>take charge of my nursling.</q> Zeno obeyed, +and thereupon, by reciting over Octavian a few of his +doctrines,<note place='foot'>Julian probably alludes to the influence on Augustus of +Athenodorus the Stoic.</note> in the fashion of those who mutter the +incantations of Zamolxis,<note place='foot'>A deity among the Thracians, who according to one tradition +had been a slave of Pythagoras; cf. Herodotus 4. 94; +Plato, <hi rend='italic'>Charmides</hi> 156 <hi rend='smallcaps'>d</hi>; Julian 8. 244 <hi rend='smallcaps'>a</hi>.</note> he made him wise and +temperate.) +</p> + +<p> +Τρίτος ἐπεισέδραμεν αὐτοῖς Τιβέριος σεμνὸς τὰ +πρόσωπα καὶ βλοσυρός, σῶφρόν τε ἅμα καὶ +πολεμικὸν βλέπων. ἐπιστραφέντος δὲ πρὸς τὴν +καθέδραν ὤφθησαν ὠτειλαὶ κατὰ τὸν νῶτον μυρίαι, +καυτῆρές τινες [D] καὶ ξέσματα καὶ πληγαὶ χαλεπαὶ +καὶ μώλωπες ὑπό τε ἀκολασίας καὶ ὠμότητος +ψῶραί τινες καὶ λειχῆνες οἷον ἐγκεκαυμέναι. εἶθ᾽ +ὁ Σειληνός +</p> + +<p> +(The third to hasten in was Tiberius, with countenance +solemn and grim, and an expression at once +sober and martial. But as he turned to sit down +his back was seen to be covered with countless +scars, burns, and sores, painful welts and bruises, +while ulcers and abscesses were as though branded +thereon, the result of his self-indulgent and cruel +life.<note place='foot'>Cf. Plato, <hi rend='italic'>Gorgias</hi> 525 <hi rend='smallcaps'>d</hi>, <hi rend='smallcaps'>e</hi>; <hi rend='italic'>Republic</hi> 611 <hi rend='smallcaps'>c</hi>; Tacitus, +<hi rend='italic'>Annals</hi> 6. 6; Lucian, <hi rend='italic'>Cataplus</hi> 27.</note> Whereupon Silenus cried out,) +</p> + +<quote rend='display'> + +<lg> +<l>Ἀλλοῖός μοι, ξεῖνε, φάνης νέον ἢ τὸ πάροιθεν</l> +</lg> + +<p> +(<q>Far different, +friend, thou appearest now than before,</q><note place='foot'><hi rend='italic'>Odyssey</hi> 16. 181; there is a play on the word πάροιθεν +which means also <q>in front.</q></note>) +</p> + +</quote> + +<p> +εἰπὼν ἔδοξεν αὑτοῦ φαίνεσθαι σπουδαιότερος. +καὶ ὁ Διόνυσος πρὸς αὐτόν, Τί δῆτα, εἶπεν, ὦ +παππίδιον σπουδάζεις; καὶ ὅς, Ἐξέπληξέ με ὁ +γέρων οὑτοσί, ὁ Σάτυρος, ἔφη, καὶ πεποίηκεν +ἐκλαθόμενον ἐμαυτοῦ τὰς Ὁμηρικὰς προβαλέσθαι +μούσας. [310] ἀλλά σε, εἶπεν, ἕλξει τῶν ὤτων· +λέγεται γὰρ αὐτὸς καὶ γραμματιστήν τινα τοῦτο +ἐργάσασθαι. οἰμώζων μὲν οὖν, εἶπεν, ἐν τῷ +νησυδρίῳ· τὰς Καπρέας αἰνιττόμενος· τὸν ἄθλιον +ἁλιέα ψηχέτω. ταῦτα ἔτι παιζόντων αὐτῶν, +ἐπεισέρχεται θηρίον πονηρόν. εἶτα οἱ θεοὶ +πάντες ἀπέστρεψαν τὰ ὄμματα, κᾆτα αὐτὸν +δίδωσιν ἡ Δίκη ταῖς Ποιναῖς, [B] αἱ δὲ ἔρριψαν εἰς +<pb n='354'/><anchor id='Pg354'/><anchor id='Pg355'/> +Τάρταρον. οὐδὲν οὖν ἔσχεν ὁ Σειληνὸς ὑπὲρ +αὐτοῦ φράσαι. τοῦ Κλαυδίου δὲ ἐπεισελθόντος, +ὁ Σειληνὸς ἄρχεται τοὺς Ἀριστοφάνους Ἱππέας +ᾄδειν, ἀντὶ τοῦ Δήμου<note place='foot'>Δήμου Cobet, δήμου Hertlein, MSS., Δημοσθένους Spanheim.</note> κολακεύων δῆθεν τὸν +Κλαύδιον. εἶτα πρὸς τὸν Κυρῖνον ἀπιδών, Ἀδικεῖς, +εἶπεν, ὦ Κυρῖνε, τὸν ἀπόγονον ἄγων εἰς τὸ +συμπόσιον δίχα τῶν ἀπελευθέρων Ναρκίσσου +καὶ Πάλλαντος. ἀλλ᾽ ἴθι, εἶπε, πέμψον ἐπ᾽ ἐκείνους, +εἰ βούλει δέ, καὶ ἐπὶ τὴν γαμετὴν Μεσσαλίναν. +ἔστι γὰρ ἐκείνων [C] δίχα τουτὶ τῆς τραγωιδίας +τὸ δορυφόρημα, μικροῦ δέω φάναι, καὶ +ἄψυχον. ἐπεισέρχεται λέγοντι τῷ Σειληνῷ +Νέρων μετὰ τῆς κιθάρας καὶ τῆς δάφνης. εἶτα +ἀποβλέψας ἐκεῖνος πρὸς τὸν Ἀπόλλωνα, Οὗτος, +εἶπεν, ἐπὶ σὲ παρασκευάζεται. καὶ ὁ βασιλεὺς +Ἀπόλλων, Ἀλλ᾽ ἔγωγε αὐτόν, εἶπεν, ἀποστεφανώσω, +ὅτι με μὴ πάντα μιμεῖται μηδὲ ἐν οἷς +με μιμεῖται γίγνεται μου μιμητὴς δίκαιος. ἀποστεφανωθέντα +δὲ αὐτὸν ὁ Κωκυτὸς εὐθέως +ἥρπασεν. +</p> + +<p> +(and +seemed more serious than was his wont. <q>Pray, +why so solemn, little father?</q> said Dionysus. <q>It +was this old satyr,</q> he replied, <q>he shocked me and +made me forget myself and introduce Homer's +Muse.</q> <q>Take care,</q> said Dionysus, <q>he will pull +your ear, as he is said to have done to a certain +grammarian.</q><note place='foot'><hi rend='italic'>i.e.</hi> Seleucus; cf. Suetonius, <hi rend='italic'>Tiberius</hi> 56, 70.</note> <q>Plague take him,</q> said Silenus, <q>in +his little island</q>—he was alluding to Capri—<q>let +him scratch the face of that wretched fisherman.</q><note place='foot'>Suetonius, <hi rend='italic'>Tiberius</hi> 60.</note> +While they were still joking together, there came +in a fierce monster.<note place='foot'>Caligula.</note> Thereupon all the gods turned +away their eyes from the sight, and next moment +Justice handed him over to the Avengers who +hurled him into Tartarus. So Silenus had no chance +to say anything about him. But when Claudius +came in Silenus began to sing some verses from the +<hi rend='italic'>Knights</hi> of Aristophanes,<note place='foot'><hi rend='italic'>Knights</hi> 1111 foll.</note> toadying Claudius, as it +seemed, instead of Demos. Then he looked at Quirinus +and said, <q>Quirinus, it is not kind of you to invite +your descendant to a banquet without his freedmen +Narcissus and Pallas.<note place='foot'>Their riches were proverbial, cf. Juvenal 1. 109; 14. 32.</note> Come,</q> he went on, <q>send +and fetch them, and please send too for his spouse +Messalina, for without them this fellow is like a +lay-figure in a tragedy, I might almost say lifeless.</q><note place='foot'>Tacitus, <hi rend='italic'>Annals</hi> 11. 12; Juvenal 10. 330 foll.</note> +While Silenus was speaking Nero entered, lyre in +hand and wearing a wreath of laurel. Whereupon +Silenus turned to Apollo and said, <q>You see he +models himself on you.</q> <q>I will soon take off that +wreath,</q> replied Apollo, <q>for he does not imitate +me in all things, and even when he does he does it +badly.</q> Then his wreath was taken off and Cocytus +instantly swept him away.) +</p> + +<p> +[D] Ἐπὶ τούτῳ πολλοὶ καὶ παντοδαποὶ συνέτρεχον, +Βίνδικες, Γάλβαι, Ὄθωνες, Βιτέλλιοι. καὶ ὁ +Σειληνός, Τούτων, εἶπε, τῶν μονάρχων τὸ σμῆνος<note place='foot'>τὸ σμῆνος Hertlein suggests, τὸν δῆμον MSS.</note> +πόθεν ἐξηυρήκατε, ὦ θεοί; τυφόμεθα γοῦν ὑπὸ +τοῦ καπνοῦ· φείδεται γὰρ οὐδὲ τῶν ἀνακτόρων +ταυτὶ τὰ θηρία. καὶ ὁ Ζεὺς ἀπιδὼν πρὸς τὸν +ἀδελφὸν αὑτοῦ [311] Σάραπιν καὶ τὸν Οὐεσπασιανὸν +δείξας, Πέμπε, εἶπε, τὸν σμικρίνην· τοῦτον ἀπὸ +τῆς Αἰγύπτου ταχέως, ἵνα τὴν φλόγα ταύτην +κατασβέσῃ· τῶν παίδων δὲ τὸν πρεσβύτερον +<pb n='356'/><anchor id='Pg356'/><anchor id='Pg357'/> +μὲν παίζειν κέλευε μετὰ τῆς Ἀφροδίτης τῆς +πανδήμου, τὸν νεώτερον δὲ τῷ Σικελικῷ θηρίῳ +παραπλησίως κλοιῷ δῆσον. παρῆλθεν ἐπὶ τούτοις +γέρων ὀφθῆναι καλός· λάμπει γὰρ ἔστιν ὅτε +καὶ ἐν τῷ γήρᾳ τὸ κάλλος· ἐντυχεῖν πρᾳότατος, +χρηματίσαι δικαιότατος. [B] ᾐδέσθη τοῦτον ὁ Σειληνὸς +καὶ ἀπεσιώπησεν. εἶτα ὁ Ἑρμῆς, Ὕπὲρ +δὲ τούτου, εἶπεν, οὐδὲν ἡμῖν λέγεις; Ναὶ μὰ +Δί᾽, ἔφη, μέμφομαί γε ὑμῖν τῆς ἀνισότητος. +τῷ γὰρ φονικῷ θηρίῳ τρὶς πέντε νείμαντες +ἐνιαυτοὺς ἕνα μόλις ἐδώκατε τούτῳ βασιλεῦσαι. +Ἀλλὰ μὴ μέμφου, εἶπεν ὁ Ζεύς· [C] εἰσάξω γὰρ +ἐπὶ τούτῳ πολλοὺς κἈγαθούς. εὐθέως οὖν ὁ +Τραïανὸς εἰσήρχετο φέρων ἐπὶ τῶν ὤμων τὰ +τρόπαια, τό τε Γετικὸν καὶ τὸ Παρθικόν. ἰδὼν +δὲ αὐτὸν ὁ Σειληνὸς ἔφη, λανθάνειν τε ἅμα καὶ +ἀκούεσθαι βουλόμενος. Ὥρα νῦν τῷ δεσπότῃ Διὶ +σκοπεῖν, ὅπως ὁ Γανυμήδης αὐτῷ φρουρήσεται. +</p> + +<p> +(After Nero many Emperors of all sorts came +crowding in together, Vindex, Galba, Otho, Vitellius, +so that Silenus exclaimed, <q>Where, ye gods, have ye +found such a swarm of monarchs? We are being +suffocated with their smoke; for brutes of this sort +spare not even the temple of the gods.</q><note place='foot'>An allusion partly to the smoke of civil war, partly to +the burning of the temple of Jupiter Capitoline under +Vitellius; the temple was restored by Vespasian; Tacitus, +<hi rend='italic'>Annals</hi> 4. 81.</note> Then Zeus +turned to his brother Serapis, and pointing to Vespasian +said, <q>Send this niggard from Egypt forthwith +to extinguish the flames. As for his sons, bid the +eldest<note place='foot'>Titus.</note> sport with Aphrodite Pandemos and chain the +younger<note place='foot'>Domitian.</note> in the stocks like the Sicilian monster.</q><note place='foot'>Phalaris of Agrigentum.</note> +Next entered an old man,<note place='foot'>Nerva.</note> beautiful to behold; for +even old age can be radiantly beautiful. Very mild +were his manners, most just his dealings. In Silenus +he inspired such awe that he fell silent. <q>What!</q> +said Hermes, <q>have you nothing to say to us about +this man?</q> <q>Yes, by Zeus,</q> he replied, <q>I blame +you gods for your unfairness in allowing that blood-thirsty +monster to rule for fifteen years, while you +granted this man scarce one whole year.</q> <q>Nay,</q> +said Zeus, <q>do not blame us. For I will bring in +many virtuous princes to succeed him.</q> Accordingly +Trajan entered forthwith, carrying on his shoulders +the trophies of his wars with the Getae and the +Parthians. Silenus, when he saw him, said in a +whisper which he meant to be heard, <q>Now is the +time for Zeus our master to look out, if he wants to +keep Ganymede for himself.</q>) +</p> + +<p> +Μετὰ τοῦτον ἐπεισέρχεται βαθεῖαν ἔχων τὴν +ὑπήνην ἀνὴρ σοβαρὸς τά τε ἄλλα [D] καὶ δὴ καὶ +μουσικὴν ἐργαζόμενος, εἴς τε τὸν οὐρανὸν ἀφορῶν +πολλάκις καὶ πολυπραγμονῶν τὰ ἀπόρρητα. +τοῦτον δὲ ἰδὼν ὁ Σειληνὸς ἔφη, Τί δὲ ὑμῖν οὗτος +ὁ σοφιστὴς δοκεῖ; μῶν Ἀντίνοον τῇδε περισκοπεῖ; +φρασάτω τις αὐτῷ μὴ παρεῖναι τὸ +μειράκιον ἐνθαδὶ καὶ παυσάτω τοῦ λήρου καὶ +τῆς φλυαρίας αὐτόν. [312] ἐπὶ τούτοις ἀνὴρ εἰσέρχεται +σώφρων, οὐ τὰ ἐς Ἀφροδίτην, ἀλλὰ τὰ ἐς τὴν +πολιτείαν. ἰδὼν αὐτὸν ὁ Σειληνὸς ἔφη, Βαβαὶ +τῆς σμικρολογίας· εἷς εἶναί μοι δοκεῖ τῶν +διαπριόντων τὸ κύμινον ὁ πρεσβύτης οὗτος. +ἐπεισελθούσης δὲ αὐτῷ τῆς τῶν ἀδελφῶν ξυνωρίδος, +<pb n='358'/><anchor id='Pg358'/><anchor id='Pg359'/> +Βήρου καὶ Λουκίου, δεινῶς ὁ Σειληνὸς +συνεστάλη, παίζειν γὰρ οὐκ εἶχεν οὐδ᾽ ἐπισκώπτειν, +μάλιστα τὸν Βῆρον, καίτοι καὶ τούτου +τὰ περὶ τὸν οἱὸν καὶ τὴν γυναῖκα πολυπραγμονῶν +ἁμαρτήματα, [B] τὴν μὲν ὅτι πλέον ἢ προσῆκεν +ἐπένθησεν, ἄλλως τε οὐδὲ κοσμίαν οὖσαν, τῷ +δὲ ὅτι τὴν ἀρχὴν συναπολλυμένην περιεῖδεν, +ἔχων καὶ ταῦτα σπουδαῖον κηδεστήν, ὃς τῶν +τε κοινῶν ἂν προύστη κρεῖττον καὶ δὴ καὶ τοῦ +παιδὸς αὐτοῦ βέλτιον ἂν ἐπεμελήθη ἢ αὐτὸς +αὑτοῦ. καίπερ οὖν ταῦτα πολυπραγμονῶν ᾐδεῖτο +τὸ μέγεθος αὐτοῦ τῆς ἀρετῆς· τόν γε μὴν υἱέα +οὐδὲ [C] τοῦ σκωφθῆναι νομίσας ἄξιον ἀφῆκεν· +ἔπιπτε γὰρ καὶ αὐτὸς εἰς γῆν οὐ δυνάμενος +ἵστασθαι<note place='foot'>ἵστασθαι Cobet, ἵπτασθαι Hertlein, MSS.</note> καὶ παρομαρτεῖν τοῖς ἥρωσιν. +</p> + +<p> +(Next entered an austere-looking man<note place='foot'>Hadrian.</note> with a +long beard, an adept in all the arts, but especially +music, one who was always gazing at the heavens +and prying into hidden things. Silenus when he +saw him said, <q>What think ye of this sophist? +Can he be looking here for Antinous? One of you +should tell him that the youth is not here, and make +him cease from his madness and folly.</q> Thereupon +entered a man<note place='foot'>Antoninus Pius.</note> of temperate character, I do not +say in love affairs but in affairs of state. When +Silenus caught sight of him he exclaimed, <q>Bah! +Such fussing about trifles! This old man seems to +me the sort of person who would split cumin seed.</q><note place='foot'>A proverb for niggardliness; cf. Theocritus 10. 50.</note> +Next entered the pair of brothers, Verus<note place='foot'>Verus was the family name of Marcus Aurelius.</note> and +Lucius.<note place='foot'>Lucius Verus.</note> Silenus scowled horribly because he could +not jeer or scoff at them, especially not at Verus; +but he would not ignore his errors of judgment in +the case of his son<note place='foot'>Commodus.</note> and his wife,<note place='foot'>Faustina.</note> in that he +mourned the latter beyond what was becoming, +especially considering that she was not even a virtuous +woman; and he failed to see that his son was +ruining the empire as well as himself, and that +though Verus had an excellent son-in-law who would +have administered the state better, and besides +would have managed the youth better than he could +manage himself. But though he refused to ignore +these errors he reverenced the exalted virtue of +Verus. His son however he considered not worth +even ridicule and so let him pass. Indeed he fell to +earth of his own accord because he could not keep +on his feet or accompany the heroes.) +</p> + +<p> +Ἐπεισέρχεται Περτίναξ τῷ συμποσίῳ τὴν +σφαγὴν ὀδυρόμενος. ἡ Δίκη δὲ αὐτὸν κατελεήσασα, +Ἀλλ᾽ οὐ χαιρήσουσιν, εἶπεν, οἱ τούτων +αἴτιοι· καὶ σὺ δέ, ὦ Περτίναξ, ἠδίκεις κοινωνῶν +τῆς ἐπιβουλῆς, ὅσον ἐπὶ τοῖς σκέμμασιν, ἣν +ὁ Μάρκου παῖς ἐπεβουλεύθη. [D] μετὰ τοῦτον ὁ +Σεβῆρος, ἀνὴρ πικρίας γέμων καὶ<note place='foot'>καὶ before κολαστικός Hertlein suggests.</note> κολαστικός. +Ὑπὲρ τούτου δέ, εἶπεν ὁ Σειληνός, οὐδὲν λέγω· +φοβοῦμαι γὰρ αὐτοῦ τὸ λίαν ἀπηνὲς καὶ ἀπαραίτητον. +ὡς δὲ ἔμελλεν αὐτῷ καὶ τὰ παιδάρια<note place='foot'>παιδάρια Cobet, MSS., παιδαρίδια Hertlein, V., m.</note> +συνεισιέναι, πόρρωθεν αὐτὰ διεκώλυσεν ὁ Μίνως. +ἐπιγνοὺς δὲ σαφῶς τὸν μὲν νεώτερον ἀφῆκε, τὸν +<pb n='360'/><anchor id='Pg360'/><anchor id='Pg361'/> +δὲ πρεσβύτερον τιμωρίαν ἔπεμψε τίσοντα. [313] Μακρῖνος +ἐνταῦθα φυγὰς μιαιφόνος· εἶτα τὸ ἐκ τῆς +Ἐμέσης παιδάριον πόρρω που τῶν ἱερῶν ἀπηλαύνετο +περιβόλων. ὅ γε μὴν Σύρος Ἀλέξανδρος +ἐν ἐσχάτοις που καθῆστο τὴν αὑτοῦ συμφορὰν +ποτνιώμενος. καὶ ὁ Σειληνὸς ἐπισκώπτων αὐτὸν +εἶπεν<note place='foot'>εἶπεν Hertlein suggests, ἐπεῖπεν MSS.</note> Ὦ μῶρε καὶ μέγα νήπιε, τηλικοῦτος ὢν +οὐκ αὐτὸς ἦρχες τῶν σεαυτοῦ, τὰ χρήματα δὲ +ἐδίδους τῇ μητρὶ [B] καὶ οὐκ ἐπείσθης, ὅσῳ κρεῖττον +ἀναλίσκειν ἦν αὐτὰ τοῖς φίλοις ἢ θησαυρίζειν. +Ἀλλ᾽ ἔγωγε, εἶπεν ἡ Δίκη, πάντας αὐτούς, ὅσοι +μεταίτιοι γεγόνασι τούτων, κολασθησομένους +παραδώσω. καὶ οὕτως ἀνείθη τὸ μειράκιον. ἐπὶ +τούτῳ παρῆλθεν εἴσω Γαλλιῆνος μετὰ τοῦ πατρός, +ὁ μὲν τὰ δεσμὰ τῆς αἰχμαλωσίας ἔχων, +ὁ δὲ στολῇ τε [C] καὶ κινήσει χρώμενος μαλακωτέρᾳ +ὥσπερ αἱ γυναῖκες. καὶ ὁ Σειληνὸς πρὸς μὲν +ἐκεῖνον, +</p> + +<p> +(Then Pertinax came in to the banquet still +bewailing his violent end. But Justice took pity +on him and said, <q>Nay, the authors of this deed +shall not long exult. But Pertinax, you too were +guilty, since at least so far as conjecture went you +were privy to the plot that was aimed at the son of +Marcus.</q> Next came Severus, a man of excessively +harsh temper and delighting to punish. <q>Of him,</q> +said Silenus, <q>I have nothing to say, for I am +terrified by his forbidding and implacable looks.</q> +When his sons would have entered with him, Minos +kept them at a distance. However, when he had +clearly discerned their characters, he let the +younger<note place='foot'>Geta.</note> pass, but sent away the elder<note place='foot'>Caracalla.</note> to atone +for his crimes. Next Macrinus, assassin and fugitive, +and after him the pretty boy from Emesa<note place='foot'>Heliogabalus; cf. <hi rend='italic'>Oration</hi> 4. 150 <hi rend='smallcaps'>d</hi>, note.</note> were driven +far away from the sacred enclosure. But Alexander +the Syrian sat down somewhere in the lowest ranks +and loudly lamented his fate.<note place='foot'>Alexander Severus was assassinated in 235 <hi rend='smallcaps'>a.d.</hi></note> Silenus made fun of +him and exclaimed, <q>O fool and madman! Exalted +as you were you could not govern your own family, +but gave your revenues to your mother:<note place='foot'>Mammaea.</note> nor could +you be persuaded how much better it was to bestow +them on your friends than to hoard them.</q> <q>I +however,</q> said Justice, <q>will consign to torment all +who were accessory to his death.</q> And then the +youth was left in peace. Next entered Gallienus +and his father,<note place='foot'>Valerian died in captivity among the Persians.</note> the latter still dragging the chains +of his captivity, the other with the dress and languishing +gait of a woman. Seeing Valerian, Silenus +cried,) +</p> + +<quote rend='display'> + +<lg> +<l>Τίς οὗτος ὁ λευκολόφας,</l> +<l>Πρόπαρ ὃς ἡγεῖται στρατοῦ;</l> +</lg> + +<p> +(<q>Who is this with the white plume that leads +the army's van?</q><note place='foot'>Euripides, <hi rend='italic'>Phoenissae</hi> 120.</note>) +</p> + +</quote> + +<p> +ἔφη, πρὸς δὲ τὸν Γαλλιῆνον, +</p> + +<p> +(Then he greeted Gallienus with,) +</p> + +<quote rend='display'> + +<lg> +<l>Ὃς καὶ χρυσὸν ἔχων πάντη τρυφᾷ ἠύτε κούρη·</l> +</lg> + +<p> +(<q>He who is all decked with gold and dainty as a +maiden.</q><note place='foot'>Slightly altered from <hi rend='italic'>Iliad</hi> 2. 872.</note>) +</p> + +</quote> + +<p> +τούτω δὲ ὁ Ζεὺς εἶπε τῆς ἐκεῖσε θοίνης ἐκβῆναι. +</p> + +<p> +(But Zeus ordered the pair to depart +from the feast.) +</p> + +<p> +[D] Τούτοις ἐπεισέρχεται Κλαύδιος, εἰς ὃν ἀπιδόντες +οἱ θεοὶ πάντες ἠγάσθησάν τε αὐτὸν τῆς +μεγαλοψυχίας καὶ ἐπένευσαν αὐτοῦ τῷ γένει τὴν +ἀρχήν, δίκαιον εἶναι νομίσαντες οὕτω φιλοπάτριδος +ἀνδρὸς ἐπὶ πλεῖστον εἶναι τὸ γένος ἐν ἡγεμονίᾳ. +τούτοις ἐπεισέδραμεν Αὐρηλιανὸς ὥσπερ +ἀποδιδράσκων τοὺς εἴργοντας αὐτὸν παρὰ τῷ +<pb n='362'/><anchor id='Pg362'/><anchor id='Pg363'/> +Μίνωι· πολλαὶ γὰρ αὐτῷ συνίσταντο δίκαι τῶν +ἀδίκων φόνων, καὶ ἔφευγε τὰς γραφὰς κακῶς +ἀπολογούμενας. [314] Ἥλιος δὲ οὑμὸς δεσπότης αὐτῷ +πρὸς τε τὰ ἄλλα βοηθῶν, οὐχ ἥκιστα δὲ καὶ +πρὸς τοῦτο αὐτὸ συνήρατο, φράσας ἐν τοῖς θεοῖς, +Ἀλλ᾽ ἀπέτισε τὴν δίκην, ἢ λέληθεν ἡ δοθεῖσα +Δελφοῖς μαντεία +</p> + +<p> +(Next came Claudius,<note place='foot'>Cf. <hi rend='italic'>Oration</hi> 1. 6 <hi rend='smallcaps'>d</hi>.</note> at whom all the gods gazed, +and admiring his greatness of soul granted the empire +to his descendants, since they thought it just that +the posterity of such a lover of his country should +rule as long as possible. Then Aurelian came rushing +in as though trying to escape from those who +would detain him before the judgment seat of Minos. +For many charges of unjustifiable murders were +brought against him, and he was in flight because +he could ill defend himself against the indictments. +But my lord Helios<note place='foot'>Cf. <hi rend='italic'>Oration</hi> 4. 155 <hi rend='smallcaps'>b</hi>.</note> who had assisted him on other +occasions, now too came to his aid and declared +before the gods,) +</p> + +<quote rend='display'> + +<lg> +<l>Αἴκε πάθῃ τά τ᾽ ἔρεξε, δίκη κ᾽ ἰθεῖα γένοιτο;</l> +</lg> + +<p> +(<q>He has paid the penalty, or have +you forgotten the oracle uttered at Delphi, <q>If +his punishment match his crime justice has been +done</q>?</q><note place='foot'>An oracular verse ascribed to Rhadamanthus by Aristotle, +<hi rend='italic'>Nic. Ethics</hi> 5. 5. 3; attributed to Hesiod, <hi rend='italic'>Fragments</hi> +150 Goettling; it became a proverb.</note>) +</p> + +</quote> + +<p> +Τούτῳ συνεισέρχεται Πρόβος, ὃς ἑβδομήκοντα +πόλεις ἀναστήσας [B] ἐν οὐδὲ ὅλοις ἐνιαυτοῖς ἑπτὰ +καὶ πολλὰ πάνυ σωφρόνως οἰκονομήσας, ἄδικα δὲ +πεπονθὼς ὑπὸ τῶν ἀθέων, ἐτιμᾶτο τά τε ἄλλα +καὶ τῷ τοὺς φονέας αὐτῷ τὴν δίκην ἐκτῖσαι. +σκώπτειν δὲ αὐτὸν ὅμως ὁ Σειληνὸς ἐπειρᾶτο, +καίτοι πολλῶν αὐτῷ σιωπᾶν παρακελευομένων· +ἀλλ᾽, Ἐᾶτε, ἔφη, νῦν γοῦν δι᾽ αὐτοῦ τοὺς ἑξῆς +φρενωθῆναι. [C] οὐκ οἶσθα, ὦ Πρόβε, ὅτι τὰ πικρὰ +φάρμακα μιγνύντες οἱ ἰατροὶ τῷ μελικράτῳ προσφέρουσι; +σὺ δὲ αὐστηρὸς ἦσθα λίαν καὶ τραχὺς +ἀεὶ εἴκων τε οὐδαμοῦ· πέπονθας οὖν ἄδικα μέν, +εἰκότα δὲ ὅμως. οὐ γὰρ ἔστιν οὔτε ἵππων οὔτε +βοῶν ἄρχειν οὔτε ἡμιόνων, ἥκιστα δὲ ἀνθρώπων, +μή τι καὶ τῶν κεχαρισμένων αὐτοῖς ξυγχωροῦντα, +ὥσπερ ἔσθ᾽ ὅτε τοῖς ἀσθενοῦσιν οἱ ἰατροὶ μικρὰ +ἐνδιδόασιν, [D] ἵν᾽ ἐν τοῖς μείζοσιν ἔχωσιν αὐτοὺς +πειθομένους. Τί τοῦτο, εἶπεν ὁ Διόνυσος, ὦ παππία; +φιλόσοφος ἡμῖν ἀνεφάνης; οὐ γάρ, ὦ παῖ, +<pb n='364'/><anchor id='Pg364'/><anchor id='Pg365'/> +ἔφη, καὶ σὺ φιλόσοφος ὑπ᾽ ἐμοῦ γέγονας; οὐκ +οἶσθα, ὅτι καὶ ὁ Σωκράτης, ἐοικὼς ἐμοί, τὰ +πρωτεῖα κατὰ τὴν φιλοσοφίαν ἀπηνέγκατο τῶν +καθ᾽ ἑαυτὸν ἀνθρώπων, εἰ τἀδελφῷ πιστεύεις ὅτι +ἐστὶν ἀψευδής; ἔα τοίνυν ἡμᾶς μὴ πάντα γελοῖα +λέγειν, ἀλλὰ καὶ σπουδαῖα. +</p> + +<p> +(With Aurelian entered Probus, who in less than +seven years restored seventy cities and was in many +ways a wise administrator. Since he had been unjustly +treated by impious men the gods paid him +honours, and moreover exacted the penalty from his +assassins. For all that, Silenus tried to jest at his +expense, though many of the gods urged him to be +silent. In spite of them he called out, <q>Now let +those that follow him learn wisdom from his example. +Probus, do you not know that when physicians give +bitter medicines they mix them with honey?<note place='foot'>Plato, <hi rend='italic'>Laws</hi> 659 <hi rend='smallcaps'>e</hi>; a rhetorical commonplace; Themistius +63 <hi rend='smallcaps'>b</hi>.</note> But +you were always too austere and harsh and never +displayed toleration. And so your fate, though +unjust, was natural enough. For no one can govern +horses or cattle or mules, still less men, unless he +sometimes yields to them and gratifies their wishes; +just as physicians humour their patients in trifles so +that they may make them obey in things more +essential.</q> <q>What now, little father,</q> exclaimed +Dionysus, <q>have you turned up as our philosopher?</q> +<q>Why, my son,</q> he replied, <q>did I not make a +philosopher of you? Do you not know that Socrates +also, who was so like me,<note place='foot'>Cf. Plato, <hi rend='italic'>Symposium</hi> 215; cf. Julian, <hi rend='italic'>Oration</hi> 6. 187 <hi rend='smallcaps'>a</hi>.</note> carried off the prize for +philosophy from his contemporaries, at least if you +believe that your brother<note place='foot'>A reference to the oracle of Apollo which declared that +Socrates was the wisest man of his times.</note> tells the truth? So you +must allow me to be serious on occasion and not +always jocose.</q>) +</p> + +<p> +[315] Ἔτι διαλεγομένων αὐτῶν πρὸς ἀλλήλους, ὄ τε +Κᾶρος ἅμα τοῖς παισὶν εἰσφρῆσαι βουληθεὶς εἰς +τὸ συμπόσιον ἀπελήλατο παρὰ τῆς Δίκης, καὶ ὁ +Διοκλητιανός, ἄγων μεθ᾽ ἑαυτοῦ Μαξιμιανώ τε τὼ +δύο καὶ τὸν ἐμὸν πάππον Κωνστάντιον, ἐν κόσμῳ +προῆγεν. εἴχοντο δὲ ἀλλήλων τὼ χεῖρε, καὶ +ἐβάδιζον οὐκ ἐξ ἴσης, ἀλλ᾽ οἷα χορός τις ἦν περὶ +αὐτόν, [B] τῶν μὲν ὥσπερ δορυφορούντων καὶ προθεῖν +αὐτοῦ βουλομένων, τοῦ δὲ εἴργοντος· οὐδὲν γὰρ +ἠξίου πλεονεκτεῖν. ὡς δὲ ξυνίει κάμνοντος ἑαυτοῦ, +δοὺς αὐτοῖς ἅπαντα, ὅσα ἔφερεν ἐπὶ τῶν ὤμων, +αὐτὸς εὔλυτος ἐβάδιζεν. ἠγάσθησαν οἱ θεοὶ τῶν +ἀνδρῶν τὴν ὁμόνοιαν, καὶ ἐπέτρεψαν αὐτοῖς πρὸ +πολλῶν πάνυ καθῆσθαι. δεινῶς δὲ ὄντα τὸν +Μαξιμιανὸν ἀκόλαστον ὁ Σειληνὸς ἐπισκώπτειν +μὲν οὐκ ἠξίου, [C] τὸ δὲ τῶν βασιλέων οὐκ εἰσεδέχετο +συσσίτιον. οὐ γὰρ μόνον τὰ εἰς Ἀφροδίτην ἦν +παντοίαν ἀσέλγειαν ἀσελγής, ἀλλὰ καὶ φιλοπράγμων +καὶ ἄπιστος καὶ οὐ τὰ πάντα τῷ τετραχόρδῳ +συνῳδῶν. ἐξήλασεν οὖν αὐτὸν ἡ Δίκη ταχέως. +εἶτα ἀπῆλθεν οὐκ οἶδα ὅποι γῆς· ἐπελαθόμην γὰρ +αὐτὸ παρὰ τοῦ Ἑρμοῦ πολυπραγμονῆσαι. τούτῳ +δὲ τῷ παναρμονίῳ τετραχόρδῳ παραφύεται δεινὸν +<pb n='366'/><anchor id='Pg366'/><anchor id='Pg367'/> +καὶ τραχὺ καὶ ταραχῶδες σύστημα. [D] τοὺς μὲν οὖν +δύο οὐδὲ τῶν προθύρων ἅψασθαι τῆς τῶν ἡρώων +ἀγορᾶς ἡ Δίκη συνεχώρησε, Λικίνιον δὲ μέχρι τῶν +προθύρων ἐλθόντα, πολλὰ καὶ ἅτοπα πλημμελοῦντα +ταχέως ὁ Μίνως ἐξήλασεν. ὁ Κωνσταντῖνος +δὲ παρῆλθεν εἴσω καὶ πολὺν ἐκαθέσθη +χρόνον, εἶτα μετ᾽ αὐτὸν τὰ παιδία. Μαγνεντίῳ +γὰρ οὐκ ἦν εἴσοδος, [316] ὅτι μηδὲν ὑγιὲς ἐπεπράχει, +καίτοι πολλὰ ἐδόκει πεπρᾶχθαι τῷ ἀνδρὶ καλά· οἱ +θεοὶ δὲ ὁρῶντες, ὅτι μὴ ταῦτα ἐκ καλῆς αὐτῷ +πεποίηται διαθέσεως, εἴων αὐτὸν οἰμώζειν ἀποτρέχοντα. +</p> + +<p> +(While they were talking, Carus and his sons tried +to slip into the banquet, but Justice drove them +away. Next Diocletian advanced in pomp, bringing +with him the two Maximians and my grandfather +Constantius.<note place='foot'>Cf. <hi rend='italic'>Oration</hi> 1. 7 <hi rend='smallcaps'>a</hi>, <hi rend='smallcaps'>b</hi>.</note> These latter held one another by the +hand and did not walk alongside of Diocletian, but +formed a sort of chorus round him. And when they +wished to run before him as a bodyguard he prevented +them, since he did not think himself entitled +to more privileges than they. But when he realised +that he was growing weary he gave over to them all +the burdens that he carried on his shoulders, and +thereafter walked with greater ease. The gods +admired their unanimity and permitted them to sit +far in front of many of their predecessors. Maximian +was so grossly intemperate that Silenus wasted no +jests on him, and he was not allowed to join the +emperors at their feast. For not only did he indulge +in vicious passions of all sorts, but proved meddlesome +and disloyal and often introduced discord into +that harmonious quartette. Justice therefore banished +him without more ado. So he went I know not +whither, for I forgot to interrogate Hermes on this +point. However into that harmonious symphony of +four there crept a terribly harsh and discordant strain. +For this reason Justice would not suffer the two<note place='foot'><hi rend='italic'>i.e.</hi> the two Maximians, the colleagues of Diocletian.</note> so +much as to approach the door of that assembly of +heroes. As for Licinius, he came as far as the door, +but as his misdeeds were many and monstrous Minos +forthwith drove him away. Constantine however +entered and sat some time, and then came his sons.<note place='foot'>Constantine II, Constans and Constantius.</note> +Magnentius<note place='foot'>Cf. <hi rend='italic'>Oration</hi> 1. 31, 33 foll.</note> was refused admission because he had +never done anything really laudable, though much +that he achieved had the appearance of merit. So +the gods, who perceived that these achievements +were not based on any virtuous principle, sent him +packing, to his deep chagrin.) +</p> + +<p> +Οὔσης δὴ τοιαύτης τῆς ἀμφὶ τὸ δεῖπνον παρασκευῆς, +ἐπόθουν μὲν οὐδὲν οἱ θεοί, πάντα γὰρ +ἔχουσιν, αὐτῶν δὲ τῶν ἡρώων ἐδόκει τῷ Ἑρμῇ +διαπειρᾶσθαι, καὶ τῷ Διὶ τοῦτο οὐκ ἀπὸ γνώμης +ἦν. ἐδεῖτο δὲ καὶ ὁ Κυρῖνος ἤδη τινὰ μετάγειν +ἐκεῖθεν παρ᾽ ἑαυτόν. Ἡρακλῆς δὲ εἶπεν, [B] Οὐκ +ἀνέξομαι, ὦ Κυρῖνε· διὰ τί γὰρ οὐχὶ καὶ τὸν ἐμὸν +Ἀλέξανδρον ἐπὶ τὸ δεῖπνον παρεκάλεις; σοῦ +τοίνυν, εἶπεν, ὦ Ζεῦ, δέομαι, εἴ τινα τούτων +ἔγνωκας ἄγειν πρὸς ἡμᾶς, ἥκειν τὸν Ἀλέξανδρον +κέλευε. τί γὰρ οὐχὶ κοινῇ τῶν ἀνδρῶν ἀποπειρώμενοι +τῷ βελτίονι τιθέμεθα; δίκαια λέγειν ὁ τῆς +Ἀλκμήνης ἐδόκει τῷ Διί. [C] καὶ ἐπεισελθόντος +αὐτοῦ τοῖς ἥρωσιν οὔτε ὁ Καῖσαρ οὔτε ἄλλος τις +ὑπανίστατο· καταλαβὼν δὲ σχολάζουσαν καθέδραν, +ἣν ὁ τοῦ Σεβήρου παῖς ἐπεποίητο ἑαυτῷ, +ἐκεῖνος γὰρ ἀπελήλατο διὰ τὴν ἀδελφοκτονίαν, +<pb n='368'/><anchor id='Pg368'/><anchor id='Pg369'/> +ἐνεκάθισε, καὶ ὁ Σειληνὸς ἐπισκώπτων τὸν Κυρῖνον, +Ὅρα, εἶπε, μή ποτε οὗτοι ἑνὸς εἰσιν<note place='foot'>ἑνός εἰσιν ἀντάξιοι Naber, ἑνὸς ὦσιν οὐκ ἀντάξιοι Hertlein, +MSS.; V omits οὐκ.</note> ἀντάξιοι +τουτουὶ τοῦ Γραικοῦ. Μὰ Δία, εἶπεν ὁ Κυρῖνος, +οἶμαι πολλοὺς εἶναι μὴ χείρονας. οὕτω δὲ αὐτὸν +οἱ ἐμοὶ τεθαυμάκασιν ἔγγονοι, [D] ὥστε μόνον αὐτὸν +ἐκ πάντων, ὅσοι γεγόνασιν ἡγεμόνες ξένοι, ὀνομάζουσι +καὶ νομίζουσι μέγαν. οὐ μὴν ἔτι καὶ +τῶν παρ᾽ ἑαυτοῖς γεγονότων οἴονται μείζονα τοῦτον, +ἴσως μὲν ὑπὸ φιλαυτίας τι παθόντες, ἴσως δὲ +καὶ οὕτως ἔχον· εἰσόμεθα δὲ αὐτίκα μάλα τῶν +ἀνδρῶν ἀποπειρώμενοι. ταῦτα μάλιστα λέγων ὁ +Κυρῖνος ἠρυθρία, καὶ δῆλος ἦν ἀγωνιῶν ὑπὲρ τῶν +ἀπογόνων τῶν ἑαυτοῦ, μή του τὰ δευτερεῖα +λαβόντες οἴχωνται. +</p> + +<p> +(When the feast had been prepared as I have +described, the gods lacked nothing, since all things +are theirs. Then Hermes proposed to examine the +heroes personally and Zeus was of the same mind. +Quirinus thereupon begged that he might summon +one of their number to his side. <q>Quirinus,</q> said +Heracles, <q>I will not have it. For why did you not +invite to the feast my beloved Alexander also? Zeus, +if you are minded to introduce into our presence any +of these Emperors, send, I beg of you, for Alexander. +For if we are to examine into the merits of men +generally, why do we not throw open the competition +to the better man?</q> Zeus considered that +what the son of Alcmena said was only just. So +Alexander joined the company of heroes, but neither +Caesar nor anyone else yielded his place to him. +However he found and took a vacant seat which the +son<note place='foot'>Caracalla.</note> of Severus had taken for himself—he had been +expelled for fratricide. Then Silenus began to rally +Quirinus and said, <q>See now whether all these +Romans can match this one Greek.</q><note place='foot'>Cf. Plato, <hi rend='italic'>Laws</hi> 730 <hi rend='smallcaps'>d</hi>; Julian, <hi rend='italic'>Misopogon</hi> 353 <hi rend='smallcaps'>d</hi>.</note> <q>By Zeus,</q> +retorted Quirinus, <q>I consider that many of them +are as good as he! It is true that my descendants +have admired him so much that they hold that he +alone of all foreign generals is worthy to be styled +<q>the Great.</q> But it does not follow that they think +him greater than their own heroes; which may be +due to national prejudice, but again they may be +right. However, that we shall very soon find out by +examining these men.</q> Even as he spoke Quirinus +was blushing, and was evidently extremely anxious +on behalf of his descendants and feared that they +might come off with the second prize.) +</p> + +<p> +[317] Μετὰ τοῦτο ὁ Ζεὺς ἤρετο τοὺς θεούς, πότερον +χρὴ πάντας ἐπὶ τὸν ἀγῶνα καλεῖν ἤ, καθάπερ ἐν +τοῖς γυμνικοῖς ἀγῶσι γίνεται, ὁ τοῦ πολλὰς ἀνελομένου +νίκας κρατήσας, ἑνὸς περιγενόμενος, οὐδὲν +ἔλαττον δοκεῖ κἀκείνων γεγονέναι κρείσσων, οἳ +προσεπάλαισαν μὲν οὐδαμῶς αὐτῷ, τοῦ κρατηθέντος +δὲ ἥττους ἐγένοντο. καὶ ἐδόκει πᾶσιν ἡ +τοιαύτη σφόδρα ἐμμελῶς ἔχειν ἐξέτασις. [B] ἐκήρυττεν +οὖν ὁ Ἑρμῆς παριέναι Καίσαρα καὶ τὸν +Ὀκταβιανὸν ἐπὶ τούτῳ, Τραϊανὸν δὲ ἐκ τρίτων, +ὡς πολεμικωτάτους. εἶτα γενομένης σιωπῆς ὁ +βασιλεὺς Κρόνος βλέψας εἰς τὸν Δία θαυμάζειν +ἔφη, πολεμικοὺς μὲν αὐτοκράτορας ὁρῶν ἐπὶ τὸν +ἀγῶνα τουτονὶ καλουμένους, οὐδένα μέντοι πιλόσοφον. +Ἐμοὶ δέ, εἶπεν, οὐχ ἧττόν εἰσιν οἱ +τοιοῦτοι φίλοι. [C] καλεῖτε οὖν εἴσω καὶ τὸν +<pb n='370'/><anchor id='Pg370'/><anchor id='Pg371'/> +Μάρκον. ἐπεὶ δὲ καὶ ὁ Μάρκος κληθεὶς παρῆλθε, +σεμνὸς ἄγαν, ὑπὸ τῶν πόνων ἔχων τά τε ὄμματα +καὶ τὸ πρόσωπον ὑπό τι συνεσταλμένον, κάλλος +δὲ ἀμήχανον ἐν αὐτῷ τούτῳ δεικνύων, ἐν ᾧ παρεῖχεν +ἑαυτὸν ἄκομψον καὶ ἀκαλλώπιστον· ἥ τε +γὰρ ὑπήνη βαθεῖα παντάπασιν ἦν αὐτῷ καὶ τὰ +ἱμάτια λιτὰ καὶ σώφρονα, καὶ ὑπὸ τῆς ἐνδείας +τῶν τροφῶν ἦν αὐτῷ [D] τὸ σῶμα διαυγέστατον καὶ +διαφανέστατον ὥσπερ αὐτὸ οἶμαι τὸ καθαρώτατον +καὶ εἰλικρινέστατον φῶς· ἐπεὶ καὶ οὗτος ἦν εἴσω +τῶν ἱερῶν περιβόλων, ὁ Διόνυσος εἶπεν, Ὦ +βασιλεῦ Κρόνε καὶ Ζεῦ πάτερ, ἆρα ἄξιον ἐν +θεοῖς ἀτελὲς εἶναί τι; τῶν δὲ οὐ φαμένων, Εἰσάγωμεν +οὖν τινα καὶ ἀπολαύσεως ἐραστὴν ἐνθαδί. +καὶ ὁ Ζεύς, Ἀλλ᾽ οὐ θεμιτὸν εἴσω φοιτᾶν, εἶπεν, +ἀνδρὶ μὴ τὰ ἡμέτερα ζηλοῦντι. Γιγνέσθω τοίνυν, +εἶπεν, ἐπὶ τῶν προθύρων, ὁ Διόνυσος, αὐτοῖς ἡ +κρίσις. ἀλλ᾽, [318] εἰ τοῦτο δοκεῖ ταύτῃ, καλῶμεν +ἄνδρα οὐκ ἀπόλεμον μέν, ἡδονῇ δὲ καὶ ἀπολαύσει +χειροηθέστερον. ἡκέτω οὖν ἄχρι τῶν προθύρων +ὁ Κωνσταντίνος. ἐπεὶ δὲ ἐδέδοκτο καὶ τοῦτο, +τίνα χρὴ τρόπον αὐτοὺς ἁμιλλᾶσθαι, γνώμη +προυτέθη. καὶ ὁ μὲν Ἑρμῆς ἠξίου λέγειν ἕκαστον +ἐν μέρει περὶ τῶν ἑαυτοῦ, τίθεσθαι δὲ τοὺς θεοὺς +τὴν ψῆφον. οὐ μὴν ἐδόκει ταῦτα τῷ Ἀπόλλωνι +καλῶς ἔχειν· ἀληθείας γὰρ εἶναι, [B] καὶ οὐ πιθανότητος +οὐδ᾽ αἱμυλίας ἐν θεοῖς ἔλεγχον καὶ ἐξέτασιν. +βουλόμενος δὲ ὁ Ζεὺς ἀμφοτέροις χαρίζεσθαι καὶ +ἅμα προάγειν ἐπὶ πλέον αὐτοῖς τὴν συνουσίαν, +Οὐδέν, εἶπε, κωλύει λέγειν μὲν αὐτοῖς ἐπιτρέψαι, +μικρὰ τοῦ ὕδατος ἐπιμετρήσαντασ, εἶτα ὕστερον +<pb n='372'/><anchor id='Pg372'/><anchor id='Pg373'/> +ἀνερωτᾶν [C] καὶ ἀποπειρᾶσθαι τῆς ἑκάστου διανοίας. +καὶ ὁ Σειληνὸς ἐπισκώπτων, Ἀλλ᾽ ὅπως μή, νομίσαντες +αὐτὸ νέκταρ εἶναι, Τραïανός τε καὶ Ἀλέξανδρος +ἅπαν ἐκροφήσουσι<note place='foot'>ἐκροφήσουσι Hertlein suggests, ἐκροφήσωσι MSS.</note> τὸ ὕδωρ, εἶτα ἀφελοῦνται<note place='foot'>ἀφελοῦνται Hertlein suggests, ἀφέλωνται MSS.</note> +τοὺς ἄλλους. καὶ ὁ Ποσειδῶν, Οὐ τοὐμοῦ ὕδατος, +εἶπεν, ἀλλὰ τοῦ ὑμετέρου πώματος ἐρασταὶ τὼ +ἄνδρε ἐγενέσθην. [D] ὑπὲρ τῶν σεαυτοῦ τοιγαροῦν +ἀμπέλων μᾶλλον ἢ τῶν ἐμῶν πηγῶν ἄξιόν ἐστί +σοι δεδιέναι. καὶ ὁ Σειληνὸς δηχθεὶς ἐσιώπα, καὶ +τοῖς ἀγωνιζομένοις ἐκ τούτου τὸν νοῦν προσεῖχεν. +Ἑρμῆς δὲ ἐκήρυττεν· +</p> + +<p> +(Then Zeus asked the gods whether it would be +better to summon all the Emperors to enter the lists, +or whether they should follow the custom of athletic +contests, which is that he who defeats the winner of +many victories, though he overcome only that one +competitor is held thereby to have proved himself +superior to all who have been previously defeated, +and that too though they have not wrestled with the +winner, but only shown themselves inferior to an +antagonist who has been defeated. All the gods +agreed that this was a very suitable sort of test. +Hermes then summoned Caesar to appear before +them, then Octavian, and thirdly Trajan, as being +the greatest warriors. In the silence that followed, +Kronos turned to Zeus and said that he was astonished +to see that only martial Emperors were summoned to +the competition, and not a single philosopher. <q>For +my part,</q> he added, <q>I like philosophers just as well. +So tell Marcus<note place='foot'>Marcus Aurelius.</note> to come in too.</q> Accordingly Marcus +was summoned and came in looking excessively +dignified and showing the effect of his studies in +the expression of his eyes and his lined brows. His +aspect was unutterably beautiful from the very fact +that he was careless of his appearance and unadorned +by art; for he wore a very long beard, his dress was +plain and sober, and from lack of nourishment his +body was very shining and transparent, like light +most pure and stainless. When he too had entered +the sacred enclosure, Dionysus said, <q>King Kronos +and Father Zeus, can any incompleteness exist among +the gods?</q> And when they replied that it could +not, <q>Then,</q> said he, <q>let us bring in here some +votary of pleasure as well.</q> <q>Nay,</q> answered Zeus, +<q>it is not permitted that any man should enter here +who does not model himself on us.</q> <q>In that case,</q> +said Dionysus, <q>let them be tried at the entrance. +Let us summon by your leave a man not unwarlike +but a slave to pleasure and enjoyment. Let +Constantine come as far as the door.</q> When this +had been agreed upon, opinions were offered as to +the manner in which they were to compete. Hermes +thought that everyone ought to speak for himself in +turn, and then the gods should vote. But Apollo +did not approve of this plan, because he said the +gods ought to test and examine the truth and not +plausible rhetoric and the devices of the orator. +Zeus wished to please them both and at the same +time to prolong the assembly, so he said, <q>There is +no harm in letting them speak if we measure them a +small allowance of water,<note place='foot'>A reference to the water-clock, <foreign rend='italic'>clepsydra</foreign>.</note> and then later on we can +cross-examine them and test the disposition of each +one.</q> Whereupon Silenus said sardonically, <q>Take +care, or Trajan and Alexander will think it is nectar +and drink up all the water and leave none for the +others.</q> <q>It was not my water,</q> retorted Poseidon, +<q>but your vines that these two were fond of. So +you had better tremble for your vines rather than +for my springs.</q> Silenus was greatly piqued and +had no answer ready, but thereafter turned his +attention to the disputants. +Then Hermes made this proclamation:) +</p> + +<quote rend='display'> + +<lg> +<l>Ἄρχει μὲν ἀγὼν</l> +<l>τῶν καλλίστων</l> +<l>ἄθλων ταμίας,</l> +<l>καιρὸς δὲ καλεῖ</l> +<l>μηκέτι μέλλειν.</l> +<l>ἀλλὰ κλύοντες</l> +<l>τὰν ἁμετέραν</l> +<l>[319] κήρυκα βοὰν</l> +<l>οἱ πρὶν βασιλῆς,</l> +<l>ἔθνεα πολλὰ</l> +<l>δουλωσάμενοι</l> +<l>καὶ πολέμοισι</l> +<l>δάιον ἔγχος</l> +<l>θήξαντες, ὁμοῦ</l> +<l>γνώμης τε μέγαν</l> +<l>πινυτόφρονα νοῦν,</l> +<l>ἴτ᾽, ἐς ἀντίπαλον</l> +<l>[B] ἵστασθε κρίσιν,</l> +<l>οἷς τε φρόνησιν</l> +<l>τέλος ὀλβίστης</l> +<l>θέσθαι βιοτῆς,</l> +<l>οἷς τ᾽ ἀντιβίους</l> +<l>κακὰ πόλλ᾽ ἔρχαι</l> +<l>καὶ χρηστὰ φίλους</l> +<l>τέκμαρ βιότου</l> +<l>νενόμιστο καλοῦ,</l> +<l>οἷς θ᾽ ἡδίστην</l> +<l>ἀπόλαυσιν ἔχειν</l> +<l>[C] τέρματα μόχθων</l> +<l>δαῖτας τε γάμους τ᾽,</l> +<l>ὄμμασι τερπνά,</l> +<l>μαλακάς τε φέρειν</l> +<l>ἐσθῆτας ὁμοῦ</l> +<l>λιθοκολλήτοις</l> +<l>περὶ χεῖρας ἄκρας</l> +<l>ψελίοισι φάνη</l> +<l>μακαριστότατον.</l> +<l>νίκης δὲ τέλος</l> +<l>Ζηνὶ μελήσει.</l> +</lg> + +<lg> +<l>(<q rend='pre'>The trial that begins</q></l> +<l>Awards to him who wins</l> +<l>The fairest prize to-day.</l> +<l>And lo, the hour is here</l> +<l>And summons you. Appear!</l> +<l>Ye may no more delay.</l> +<l>Come hear the herald's call</l> +<l>Ye princes one and all.</l> +<l>Many the tribes of men</l> +<l>Submissive to you then!</l> +<l>How keen in war your swords!</l> +<l>But now 'tis wisdom's turn;</l> +<l>Now let your rivals learn</l> +<l>How keen can be your words.</l> +<l>Wisdom, thought some, is bliss</l> +<l>Most sure in life's short span;</l> +<l>Others did hold no less</l> +<l>That power to ban or bless</l> +<l>Is happiness for man.</l> +<l>But some set Pleasure high,</l> +<l>Idleness, feasting, love,</l> +<l>All that delights the eye;</l> +<l>Their raiment soft and fine,</l> +<l>Their hands with jewels shine,</l> +<l>Such bliss did they approve.</l> +<l>But whose the victory won</l> +<l><q rend='post'>Shall Zeus decide alone.</q><note place='foot'>In this doggerel made up of tags of anapaestic verse, +Julian reproduces in the first five and last two verses the +proclamation made at the Olympic games. The first three +verses occur in Lucian, <hi rend='italic'>Demonax</hi> 65.</note>)</l> +</lg> + +</quote> + +<pb n='374'/><anchor id='Pg374'/><anchor id='Pg375'/> + +<p> +[D] Τοιαῦτα τοῦ Ἑρμοῦ κηρύττοντος ἐκληροῦντο· +καί πως συνέδραμε τῇ τοῦ Καίσαρος ὁ κλῆρος +φιλοπρωτίᾳ. τοῦτο ἐκεῖνον μὲν ἐποίησε γαῦρον +καὶ σοβαρώτερον· ἐδέησε δὲ διὰ τοῦτο μικροῦ καὶ +φεύγειν τὴν κρίσιν ὁ Ἀλέξανδρος· ἀλλὰ παραθαρρύνων +αὐτὸν ὁ μέγας Ἡρακλῆς ἐπέσχε. δεύτερος +δὲ ἐπ᾽ ἐκεΊνῳ λέγειν ἔλαχεν Ἀλέξανδρος· +ἐπὶ δὲ τῶν ἑξῆς [320] οἱ κλῆροι τοῖς ἑκάστου χρόνοις +συμπροῆλθον. ἤρξατο οὖν ὁ Καῖσαρ ὡδί· Ἐμοὶ +μέν, ὦ Ζεῦ καὶ θεοί, γενέσθαι ἐν τηλικαύτῃ +<pb n='376'/><anchor id='Pg376'/><anchor id='Pg377'/> +συνέβη πόλει μετὰ τοσούτους ἄνδρας, ὥστε τὴν +μὲν ὅσων οὐ πώποτε ἄλλη πόλις ἐβασίλευσε +βασιλεύειν, ταῖς δὲ ἀγαπητὸν τὸ καὶ τὰ δεύτερα +κομίσασθαι. τίς γὰρ πόλις ἀπὸ τρισχιλίων +ἀνδρῶν ἀρξαμένη [B] ἐν οὐδὲ ὅλοις ἔτεσιν ἑξακοσίοις +ἐπὶ γῆς ἦλθε πέρατα τοῖς ὄπλοις; ποῖα δὲ ἔθνη +τοσούτους ἄνδρας ἀγαθούς τε καὶ πολεμικοὺς +παρέσχετο καὶ νομοθετικούς; θεοὺς δὲ ἐτίμησαν +οὕτω τίνες; ἐν δὴ τοσαύτῃ καὶ τηλικαύτῃ πόλει +γενόμενος οὐ τοὺς κατ᾽ ἐμαυτὸν μόνον, ἀλλὰ καὶ +τοὺς πώποτε παρῆλθον τοῖς ἔργοις. καὶ τῶν +ἐμῶν μὲν πολιτῶν εὖ οἶδα ὡς οὐδεὶς ἀντιποιήσεταί +μοι τῶν πρωτείων· [C] εἰ δὲ Ἀλέξανδρος οὑτοσὶ +τολμᾷ, τίνα τῶν ἔργων τῶν ἑαυτοῦ τοῖς ἐμοῖς +ἀξιοῖ παραβαλεῖν; ἴσως τὰ Περσικά, ὥσπερ οὐχ +ἑορακὼς ἐγηγερμένα μοι τοσαῦτα κατὰ Πομπηίου +τρόπαια; καίτοι τίς δεινότερος στρατηγὸς γέγονε, +Δαρεῖος ἢ Πομπήιος; ποτέρῳ δὲ ἀνδρειότερον +ἠκολούθει στρατόπεδον; τὰ μὲν οὖν μαχιμώτατα +τῶν Δαρείῳ πρότερον [D] ὑπακουόντων ἐθνῶν ἐν τῇ +Καρῶν μοίρᾳ Πομπήιος εἶχεν ἑπόμενα, τοὺς δὲ ἐκ +τῆς Εὐρώπης, οἳ τὴν Ἀσίαν πολλάκις πόλεμον +ἐπάγουσαν ἐτρέψαντο, καὶ τούτων αὐτῶν τοὺς +ἀνδρειοτάτους, Ἰταλούς, Ἰλλυριούς, Κελτούς. ἀλλ᾽ +ἐπειδὴ τῶν Κελτῶν ὑπεμνήσθην, ἆρα τοῖς Γετικοῖς +ἔργοις Ἀλεξάνδρου τὴν τῆς Κελτικῆς ἀντιτάττομεν +καθαίρεσιν; οὗτος ἅπαξ ἐπεραιώθη τὸν +Ἴστρον, ἐγὼ δεύτερον τὸν Ῥῆνον· Γερμανικὸν +αὖ τοῦτο τὸ ἐμὸν ἔργον. τούτῳ δὲ ἀντέστη μὲν +<pb n='378'/><anchor id='Pg378'/><anchor id='Pg379'/> +οὐδὲ εἷς, [321] ἐγὼ πρὸς Ἀριόβιστον ἠγωνισάμην +πρῶτος ἐτόλμησα Ῥωμαίων ἐπιβὴναι τῆς ἐκτὸς +θαλάσσης. καὶ τοῦτο ἦν ἴσως τὸ ἔργον οὐ θαυμαστόν. +καίτοι τὴν τόλμαν καὶ ταύτην ἄξιον +θαυμάσαι· ἀλλὰ τὸ μεῖζόν μου, τὸ ἀποβῆναι τῆς +νεὼς πρῶτον· καὶ τοὺς Ἑλβετίους σιωπῶ καὶ τὸ +τῶν Ἰβήρων ἔθνος. οὐδενὸς ἔτι τῶν Γαλατικῶν +ἐπεμνήσθην, πλεῖν<note place='foot'>πλεῖν Cobet, πλέον Hertlein, MSS.</note> ἢ τριακοσίας ὑπαγαγόμενος +πόλεις, ἀνδρῶν δὲ οὐκ ἐλάσσους ἢ διακοσίας +μυριάδας. ὄντων δὲ τούτων μοι τοιούτων ἔργων, +ἐκεῖνο μεῖζον ἦν καὶ τολμηρότερον. [B] ἐχρῆν γάρ +με καὶ πρὸς αὐτοὺς διαγωνίζεσθαι τοὺς πολίτας +καὶ κρατεῖν τῶν ἀμάχων καὶ ἀνικήτων Ῥωμαίων. +εἴτε οὖν πλήθει τις κρίνει παρατάξεων, τρὶς +τοσαυτάκις παρεταξάμην, ὁσάκις ὑπὲρ Ἀλεξάνδρου +κομπάζουσιν οἱ τὰ περὶ αὐτοῦ σεμνοποιοῦντες, +εἴτε πλήθει πόλεων αἰχμαλώτων, οὐ +τῆς Ἀσίας μόνον, [C] ἀλλὰ καὶ τῆς Εὐρώπης τὰ +πλεῖστα κατεστρεψάμην. Ἀλέξανδρος Αἴγυπτον +ἐπῆλθε<note place='foot'>ἐπῆλθε Hertlein suggests, περιῆλθε Cobet, παρῆλθε MSS.</note> θεωρῶν, ἐγὼ δὲ συμπόσια συγκροτῶν +κατεπολέμησα. τὴν δὲ μετὰ τὸ κρατῆσαι πρᾳότητα +βούλεσθε ἐξετάσαι τὴν παρ᾽ ἑκατέρῳ; ἐγὼ +καὶ τοῖς πολεμίοις συνέγνων· ἔπαθον γοῦν ὑπ᾽ +αὐτῶν ὅσα ἐμέλησε τῇ Δίκῃ· ὁ δὲ πρὸς τοῖς +πολεμίοις οὐδὲ τῶν φίλων ἀπέσχετο. [D] ἔτι οὖν +μοι περὶ τῶν πρωτείων ἀμφισβητεῖν οἷός τε ἔσῃ; +καὶ οὐκ αὐτόθεν καὶ σὺ παραχωρήσεις μετὰ τῶν +ἄλλων, ἀλλὰ ἀναγκάσεις με λέγειν, ὅπως σὺ μὲν +ἐχρήσω πικρῶς Θηβαίοις, ἐγὼ δὲ τοῖς Ἑλβετίοις +<pb n='380'/><anchor id='Pg380'/><anchor id='Pg381'/> +φιλανθρώπως; σὺ μὲν γὰρ ἐκείνων κατέκαυσας τὰς +πόλεις, ἐγὼ δὲ τὰς ὑπὸ τῶν οἰκείων πολιτῶν κεκαυμένας +πόλεις ἀνέστησα. καίτοι οὔτι ταὐτὸν<note place='foot'>οὔτι ταὐτὸν Hertlein suggests, τί τοσοῦτον MSS.</note> ἦν +μυρίων Γραικῶν κρατῆσαι καὶ πεντεκαίδεκα μυριάδας +ἐπιφερομένας ὑποστῆναι. [322] πολλὰ εἰπεῖν ἔχων +ἔτι περὶ ἐμαυτοῦ καὶ τοῦδε, τῷ μὴ σχολὴν ἄγειν +ἥκιστα τὸ λέγειν ἐξεμελέτησα. διόπερ χρὴ συγγνώμην +ὑμᾶς ἔχειν, ἐκ δὲ τῶν εἰρημένων καὶ περὶ +τῶν μὴ ῥηθέντων τὴν ἴσην καὶ δικαίαν ἐξέτασιν +ποιουμένους ἀποδιδόναι μοι τὸ πρωτεῖον. +</p> + +<p> +(While Hermes had been making this proclamation +the lots were being drawn, and it happened that the +first lot favoured Caesar's passion for being first. This +made him triumphant and prouder than before. But +the effect on Alexander was that he almost withdrew +from the competition, had not mighty Heracles +encouraged him and prevented him from leaving. +Alexander drew the lot to speak second, but the +lots of those who came next coincided with the +order in which they had lived. Caesar then began +as follows: <q>It was my fortune, O Zeus and ye +other gods, to be born, following a number of great +men, in a city so illustrious that she rules more +subjects than any other city has ever ruled; and +indeed other cities are well pleased to rank as +second to her.<note place='foot'>Cf. <hi rend='italic'>Oration</hi> 1. 8 <hi rend='smallcaps'>c</hi>.</note> What other city, I ask, began with +three thousand citizens and in less than six centuries +carried her victorious arms to the ends of the earth? +What other nations ever produced so many brave +and warlike men or such lawgivers? What nation +ever honoured the gods as they did? Observe then +that, though I was born in a city so powerful and so +illustrious, my achievements not only surpassed the +men of my own day, but all the heroes who ever +lived. As for my fellow-citizens I am confident that +there is none who will challenge my superiority. +But if Alexander here is so presumptuous, which of +his deeds does he pretend to compare with mine? +His Persian conquests, perhaps, as though he had +never seen all those trophies that I gathered when I +defeated Pompey! And pray, who was the more +skilful general, Darius or Pompey? Which of them +led the bravest troops? Pompey had in his army the +most martial of the nations formerly subject to +Darius,<note place='foot'>Darius III.</note> but he reckoned them no better than +Carians,<note place='foot'>Cf. <hi rend='italic'>Oration</hi> 2. 56 <hi rend='smallcaps'>c</hi>.</note> for he led also those European forces which +had often repulsed all Asia when she invaded +Europe, aye and he had the bravest of them all, +Italians, Illyrians, and Celts. And since I have +mentioned the Celts, shall we compare the exploits +of Alexander against the Getae with my conquest of +Gaul? He crossed the Danube once, I crossed the +Rhine twice. The German conquest again is all my +doing. No one opposed Alexander, but I had to +contend against Ariovistus. I was the first Roman +who ventured to sail the outer sea.<note place='foot'>The <q>inner</q> sea was the Mediterranean.</note> Perhaps this +achievement was not so wonderful, though it was a +daring deed that may well command your admiration; +but a more glorious action of mine was when I +leapt ashore from my ship before all the others.<note place='foot'>Caesar, <hi rend='italic'>De Bello Gallico</hi> 4. 25, ascribes this to the standard-bearer +of the tenth legion.</note> Of +the Helvetians and Iberians I say nothing. And +still I have said not a word about my campaigns in +Gaul, when I conquered more than three hundred +cities and no less than two million men! But great +as were these achievements of mine, that which +followed was still greater and more daring. For I +had to contend against my fellow citizens themselves, +and to subdue the invincible, the unconquerable +Romans. Again, if we are judged by the +number of our battles, I fought three times as +many as Alexander, even reckoning by the boasts +of those who embellish his exploits. If one counts +the cities captured, I reduced the greatest number, +not only in Asia but in Europe as well. Alexander only +visited Egypt as a sight-seer, but I conquered her while +I was arranging drinking-parties. Are you pleased to +inquire which of us showed more clemency after victory? +I forgave even my enemies, and for what I +suffered in consequence at their hands Justice has +taken vengeance. But Alexander did not even spare +his friends, much less his enemies. And are you still +capable of disputing the first prize with me? Then +since you will not, like the others, yield place to me, +you compel me to say that whereas I was humane +towards the Helvetians you treated the Thebans +cruelly. You burned their cities to the ground, but +I restored the cities that had been burned by their +own inhabitants. And indeed it was not at all the +same thing to subdue ten thousand Greeks, and to +withstand the onset of a hundred and fifty thousand +men. Much more could I add both about myself +and Alexander, but I have not had leisure to practise +public speaking. Wherefore you ought to pardon +me, but from what I have said and with regard to +what I have not said, you ought, forming that decision +which equity and justice require, to award me +the first prize.</q>) +</p> + +<p> +Τοιαῦτα εἰπόντος τοῦ Καίσαρος καὶ λέγειν ἔτι +βουλομένου, μόγις καὶ πρότερον ὁ Ἀλέξανδρος +καρτερῶν οὐκέτι κατέσχεν, ἀλλὰ μετά τινος +ταραχῆς καὶ ἀγωνίας, [B] Ἐγὼ δέ, εἶπεν, ὦ Ζεῦ καὶ +θεοί, μέχρι τίνος ἀνέξομαι σιωπῇ τῆς θρασύτητος +τῆς τούτου; πέρας γὰρ οὐδέν ἐστιν, ὡς ὁρᾶτε, +οὔτε τῶν εἰς αὑτὸν ἐπαίνων οὔτε τῶν εἰς ἐμὲ +βλασφημιῶν. ἐχρῆν δὲ ἴσως μάλιστα μὲν ἀμφοῖν +φείδεσθαι· καί γὰρ εἶναί πως ἀμφότερα δοκεῖ +παραπλησίως ἐπαχθῆ· πλέον δὲ τοῦ τἀμὰ διασύρειν +ἄλλως τε καὶ μιμητὴν αὐτῶν γενόμενον. +ὁ δὲ εἰς τοῦτο ἦλθεν ἀναισχυντίας, [C] ὥστε τολμῆσαι +τὰ ἀρχέτυπα κωμῳδεῖν τῶν ἑαυτοῦ ἔργων. ἐχρῆν +δέ, ὦ Καῖσαρ, ὑπομνησθῆναί σε τῶν δακρύων +ἐκείνων, ἃ τότε ἀφῆκας, ἀκροώμενος τῶν ὑπομνημάτων, +ὅσα πεποίηται περὶ τῶν ἐμῶν πράξεων. +ἀλλ᾽ ὁ Πομπήιος ἐπῆρέ σε μετὰ τοῦτο, κολακευθεὶς +μὲν παρὰ τῶν πολιτῶν τῶν ἑαυτοῦ, +γενόμενος δὲ οὐδεὶς οὐδαμοῦ. [D] τὸ μὲν γὰρ +ἀπὸ Λιβύης θριαμβεῦσαι, οὐ μέγα ἔργον, +<pb n='382'/><anchor id='Pg382'/><anchor id='Pg383'/> +ὀνομαστότατον ἐποίησεν ἡ τῶν τότε ὑπάτων +μαλακία. τὸν δουλικὸν δὲ ἐκεῖνον πόλεμον, +οὐδὲ πρὸς ἄνδρας γενόμενον, ἀλλὰ πρὸς τοὺς +χειρίστους τῶν οἰκετῶν, ἄλλοι μὲν κατειργάσαντο, +Κράσσοι καὶ Λούκιοι, τοὔνομα δὲ καὶ τὴν ἐπιγραφὴν +ἔσχε Πομπήιος. Ἀρμενίαν δὲ καὶ τὰ πρόσοικα +ταύτης κατεπολέμησε Λούκουλλος, ἐθριάμβευσε +δὲ ἀπὸ τούτων Πομπήιος. [323] εἶτ᾽ ἐκολάκευσαν +αὐτὸν οἱ πολῖται καὶ Μέγαν ὠνόμασαν, ὄντα +τίνος τῶν πρὸ ἑαυτοῦ μείζονα; τί γὰρ ἐκείνῳ +τοσοῦτον ἐπράχθη, ἡλίκον Μαρίῳ ἢ Σκηπίωσι +τοῖς δύο ἢ τῷ παρὰ τὸν Κυρῖνον τουτονὶ Φουρίῳ, +ὃς μικροῦ συμπεσοῦσαν τὴν τούτου πόλιν ἀνέστησεν; +οὗτοι γὰρ οὐκ ἀλλοτρίοις ἔργοις, ὥσπερ +ἐν πολιτικαῖς οἰκοδομίαις καὶ δαπανήμασιν ὑπ᾽ +ἄλλων καταβληθείσαις [B] καὶ ἐπιτελεσθείσαις ἕτερος +ἄρχων ἐπεγράφη μικρὰ κονιάσας τὸν τοῖχον, +οὕτω ταῖς ἀλλοτρίαις ἐπεγράφησαν πράξεσιν· +ἀρχιτέκτονες δὲ αὐτοὶ καὶ δημιουργοὶ γενόμενοι +τῶν καλλίστων ἠξιώθησαν ὀνομάτων. οὐδὲν οὖν +θαυμαστόν, εἰ κεκράτηκας Πομπηίου δακτύλῳ +κνωμένου καὶ τἆλλα ἀλώπεκος μᾶλλον ἢ λέοντος. +<pb n='384'/><anchor id='Pg384'/><anchor id='Pg385'/> +ἐπειδὴ γὰρ αὐτὸν ἡ τύχη προύδωκεν, ἣ τὸν ἔμπροσθεν +χρόνον αὐτῷ παρειστήκει, ταχέως ἐκράτησας +μόνου. καὶ ὅτι δεινότητι μὲν οὐδεμιᾷ +κρείττων ἐγένου, [C] φανερόν· καὶ γὰρ ἐν ἐνδείᾳ +γεγονὼς<note place='foot'>γεγονὼς Petavius, Naber, γέγονας Hertlein, MSS.</note> τῶν ἐπιτηδείων· ἔστι δὲ οὐ μικρόν, +ὡς οἶσθα, τοῦτο ἁμάρτημα στρατηγοῦ· καὶ μάχῃ +συμβαλὼν ἡττήθης. εἰ δὲ Πομπήιος ὑπ᾽ ἀφροσύνης +τε καὶ ἀνοίας ἢ τοῦ μὴ δύνασθαι τῶν +πολιτῶν ἄρχειν οὔτε, ἡνίκα ἔδει τρίβειν τὸν +πόλεμον, ὑπερετίθετο τὴν μάχην οὔτε τῇ νίκῃ<note place='foot'>τῇ νίκῃ before νικῶν Hertlein suggests; cf. <hi rend='italic'>Oration</hi> 1. +59 <hi rend='smallcaps'>d</hi>.</note> +νικῶν ἐπεξῄει, ὑπὸ τοῖς οἰκείοις ἁμαρτήμασι +[D] καὶ οὐχ ὑπὸ τοῖς σοῖς ἐσφάλη στρατηγήμασι. +</p> + +<p> +(When Caesar had spoken to this effect he still +wished to go on talking, but Alexander, who had with +difficulty restrained himself hitherto, now lost patience, +and with some agitation and combativeness: +<q>But <emph>I</emph>,</q> said he, <q rend='pre'>O Jupiter and ye other gods, how +long must I endure in silence the insolence of this +man? There is, as you see, no limit to his praise of +himself or his abuse of me. It would have better become +him perhaps to refrain from both, since both are +alike insupportable, but especially from disparaging +my conduct, the more since he imitated it. But he +has arrived at such a pitch of impudence that he +dares to ridicule the model of his own exploits. Nay, +Caesar, you ought to have remembered those tears +you shed on hearing of the monuments that had +been consecrated to my glorious deeds.<note place='foot'>At Gades, on seeing a statue of Alexander; cf. Suetonius, +<hi rend='italic'>Julius Caesar</hi> 7.</note> But since +then Pompey has inflated you with pride, Pompey +who though he was the idol of his countrymen was +in fact wholly insignificant. Take his African +triumph: that was no great exploit, but the feebleness +of the consuls in office made it seem glorious. +Then the famous Servile War<note place='foot'>Led by Spartacus 73-71 <hi rend='smallcaps'>b.c.</hi>; Appian, <hi rend='italic'>Civil Wars</hi> I. +116-120.</note> was waged not +against men but the vilest of slaves, and its successful +issue was due to others, I mean Crassus and +Lucius,<note place='foot'>Lucius Gellius; Plutarch, <hi rend='italic'>Crassus</hi>.</note> though Pompey gained the reputation and +the credit for it. Again, Armenia and the neighbouring +provinces were conquered by Lucullus,<note place='foot'>Licinius Lucullus the conqueror of Mithridates.</note> yet +for these also Pompey triumphed. Then he became +the idol of the citizens and they called him <q>the +Great.</q> Greater, I ask, than whom of his predecessors? +What achievement of his can be compared +with those of Marius<note place='foot'>Caius Marius the rival of Sulla.</note> or of the two Scipios or of +Furius,<note place='foot'>Furius Camillus repulsed the Gauls 390 <hi rend='smallcaps'>b.c.</hi>; cf. <hi rend='italic'>Oration</hi> +1. 29 <hi rend='smallcaps'>d</hi>.</note> who sits over there by Quirinus because he +rebuilt his city when it was almost in ruins? Those +men did not make their reputation at the expense of +others, as happens with public buildings built at the +public expense; I mean that one man lays the +foundation, another finishes the work, while the last +man who is in office though he has only whitewashed +the walls has his name inscribed on the building.<note place='foot'>Cf. <hi rend='italic'>Letter to Themistius</hi>, 267 <hi rend='smallcaps'>b</hi>.</note> +Not thus, I repeat, did those men gain credit for the +deeds of others. They were themselves the creators +and artificers of their schemes and deserved their +illustrious titles. Well then, it is no wonder that you +vanquished Pompey, who used to scratch his head +with his finger-tip<note place='foot'>A proverb for effeminacy; cf. Plutarch, <hi rend='italic'>Pompeius</hi> 48; +Juvenal 9. 133, <hi rend='italic'>qui digito scalpunt uno caput</hi>; Lucian, <hi rend='italic'>The +Rhetorician's Guide</hi> 11.</note> and in all respects was more of a +fox than a lion. When he was deserted by Fortune +who had so long favoured him, you easily overcame +him, thus unaided. And it is evident that it was not +to any superior ability of yours that you owed your +victory, since after running short of provisions<note place='foot'>At Dyrrhachium; Plutarch, <hi rend='italic'>Julius Caesar</hi>.</note>—no +small blunder for a general to make, as I need not +tell you—you fought a battle and were beaten. And +if from imprudence or lack of judgment or inability +to control his countrymen Pompey neither postponed +a battle when it was his interest to protract the war, +nor followed up a victory when he had won,<note place='foot'>An echo of Plutarch, <hi rend='italic'>Apophthegmata</hi> 206 <hi rend='smallcaps'>d</hi>.</note> it was +due to his own errors that he failed, and not to your +strategy.</q>) +</p> + +<p> +Πέρσαι δὲ πανταχοῦ καλῶς καὶ φρονίμως παρεσκευασμένοι +πρὸς τὴν ἡμετέραν ἀλκὴν ἐνέδοσαν. +ἐπεὶ δὲ οὐ τοὺ πράττειν ἁπλῶς, ἀλλὰ καὶ τοῦ +τὰ δίκαια πράττειν ἄνδρα ἄριστον καὶ βασιλέα +προσήκει μεταποιεῖσθαι, ἐγὼ μὲν ὑπὲρ τῶν +Ἑλλήνων τοὺς Πέρσας ἀπῄτησα δίκην, καὶ τοὺς +Ἑλληνικοὺς πολέμους ἐπανειλόμην, οὐχὶ τὴν +Ἑλλάδα λυπεῖν βουλόμενος, ἀλλὰ τοὺς κωλύοντάς +με διαβαίνειν καὶ δίκας ἀπαιτεῖν τὸν +Πέρσην ἐπικόπτων. [324] σὺ δὲ τοὺς Γερμανοὺς καὶ +Γαλάτας κατεπολέμησας, ἐπὶ τὴν πατρίδα τὴν +σεαυτοῦ παρασκευαζόμενος, οὗ τί γένοιτ᾽ ἂν χεῖρον +ἢ μιαρώτερον; ἐπεὶ δὲ ὥσπερ διασύρων τῶν +μυρίων ἐμνημόνευσας Γραικῶν, ὅτι μὲν καὶ ὑμεῖς +ἐντεῦθεν γεγόνατε καὶ τὰ πλεῖστα τῆς Ἰταλίας +ὤκησαν οἱ Γραικοί, καίπερ εἰδὼς ὅμως οὐ παραδέχομαι. +τούτων δὲ αὐτῶν ὀλίγον ἔθνος, Αἰτωλοὺς +<pb n='386'/><anchor id='Pg386'/><anchor id='Pg387'/> +λέγω τοὺς παροικοῦντας ἡμῖν, [B] οὐ φίλους μὲν +ἔχειν καὶ συμμάχους ἐποιήσασθε περὶ πολλοῦ, +πολεμωθέντας δὲ ὑμῖν ὕστερον δι᾽ ἁσδήποτε +αἰτίας οὐκ ἀκινδύνως ὑπακούειν ὑμῖν ἠναγκάσατε; +οἱ δὲ πρὸς τὸ γῆρας, ὡς ἂν εἴποι τισ, τῆς +Ἑλλάδος, καὶ οὐδὲ πάσης, ἀλλ᾽ ἔθνους μικροῦ, +ἡνίκα ἤκμαζε τὸ Ἑλληνικόν, οὐδ᾽ ὅτι ἔστι +γιγνωσκομένου, μικροῦ δέω φάναι, μόγις ἀρκέσαντες, +τίνες ἂν ἐγένεσθε, [C] εἰ πρὸς ἀκμάζοντας +καὶ ὁμονοοῦντας τοὺς Ἕλληνας πολεμεῖν ὑμᾶς +ἐδέησεν; ἐπεὶ καὶ Πύρρου διαβάντος ἐφ᾽ ὑμᾶς +ἴστε ὅπως ἐπτήξατε. εἰ δὲ τὸ Περσῶν κρατῆσαι +μικρὸν νομίζεις καὶ τὸ τηλικοῦτον ἔργον διασύρεις, +ὀλίγης πάνυ τῆς ὑπὲρ τὸν Τίγρητα ποταμὸν +ὑπὸ Παρθυαίων βασιλευομένης χώρας, ἔτη πλέον +ἢ τριακόσια πολεμοῦντες, λέγε μοι, δι᾽ ἣν αἰτίαν +οὐκ ἐκρατήσατε; [D] βούλει σοι φράσω; τὰ Περσῶν +ὑμᾶς εἶρξε βέλη. φρασάτω δέ σοι περὶ αὐτῶν +Ἀντώνιος<note place='foot'>Ἀντώνιος Cobet rejects, since Julian prefers to substitute +descriptive phrases for names.</note> ὁ παιδοτριβηθεὶς ἐπὶ στρατηγίᾳ παρὰ +σοῦ. ἐγὼ δὲ ἐν οὐδὲ ὅλοις ἐνιαυτοῖς δέκα πρὸς +τούτοις καὶ Ἰνδῶν γέγονα κύριος. εἶτ᾽ ἐμοὶ +τολμᾷς ἀμφισβητεῖν, ὃς ἐκ παιδαρίου στρατηγῶν +ἔργα ἔπραξα τηλικαῦτα, ὥστε τὴν μνήμην, καίπερ +οὐκ ἀξίως ὑπὸ τῶν συγγραφέων ὑμνηθέντων, +ὅμως<note place='foot'>ὅμως Cobet, ὅμως δὲ Hertlein, MSS.</note> συμπαραμένειν τῷ βίῳ. [325] καθάπερ τῶν +τοῦ Καλλινίκου, τοὐμοῦ βασιλέως, οὗ θεράπων +ἐγὼ καὶ ζηλωτὴς ἐγενόμην, Ἀχιλλεῖ μὲν ἁμιλλώμενος +τῷ προγόνῳ, Ἡρακλέα δὲ θαυμάζων +καὶ ἑπόμενος, ἅτε δὴ κατ᾽ ἴχνος θεοῦ ἄνθρωπος. +</p> + +<p> +(<q rend='pre'>The Persians, on the contrary, though on all occasions +they were well and wisely equipped, had to +submit to my valour. And since it becomes a virtuous +man and a king to pride himself not merely on +his exploits but also on the justice of those exploits, +it was on behalf of the Greeks that I took vengeance +on the Persians, and when I made war on the Greeks +it was not because I wished to injure Greece, but +only to chastise those who tried to prevent me from +marching through and from calling the Persians to +account. You, however, while you subdued the Germans +and Gauls were preparing to fight against your +fatherland. What could be worse or more infamous? +And since you have alluded as though insultingly to +<q>ten thousand Greeks,</q> I am aware that you Romans +are yourselves descended from the Greeks, and that +the greater part of Italy was colonised by Greeks; +however on that fact I do not insist. But at any rate +did not you Romans think it very important to have +as friends and allies one insignificant tribe of those +very Greeks, I mean the Aetolians, my neighbours? +And later, when you had gone to war with them for +whatever reason, did you not have great trouble in +making them obey you? Well then, if in the old +age, as one may say, of Greece, you were barely able +to reduce not the whole nation but an insignificant +state which was hardly heard of when Greece was in +her prime, what would have happened to you if you +had had to contend against the Greeks when they were +in full vigour and united? You know how cowed you +were when Pyrrhus crossed to invade you. And if +you think the conquest of Persia such a trifle and +disparage an achievement so glorious, tell me why, +after a war of more than three hundred years, you +Romans have never conquered a small province +beyond the Tigris which is still governed by the +Parthians? Shall I tell you why? It was the arrows +of the Persians that checked you. Ask Antony to +give you an account of them, since he was trained +for war by you. I, on the other hand, in less +than ten years conquered not only Persia but India +too. After that do you dare to dispute the prize +with me, who from childhood have commanded +armies, whose exploits have been so glorious that +the memory of them—though they have not been +worthily recounted by historians—will nevertheless +live for ever, like those of the Invincible Hero,<note place='foot'>Heracles.</note> my +king, whose follower I was, on whom I modelled +myself? Achilles my ancestor I strove to rival, but +Heracles I ever admired and followed, so far as a +mere man may follow in the footsteps of a god.</q>) +</p> + +<pb n='388'/><anchor id='Pg388'/><anchor id='Pg389'/> + +<p> +Ὅσα μὲν οὖν ἐχρῆν, ὦ θεοί, πρὸς τοῦτον +ἀπολογήσασθαι· καίτοι κρεῖττον ἦν ὑπεριδεῖν +αὐτοῦ· εἴρηται. [B] εἰ δέ τι πικρὸν ὑφ᾽ ἡμῶν +ἐπράχθη, οὔτι παντάπασιν εἰς ἀναιτίους ἀνθρώπους, +ἀλλὰ ἢ πολλάκις καὶ ἐπὶ πολλοῖς προσκρούσαντας +ἢ τῷ καιρῷ μὴ καλῶς μηδὲ πρεπόντως +χρησαμένους, ἠκολούθησε γοῦν ἐπὶ μὲν +τοῖς διὰ τὸν καιρὸν ἐξαμαρτηθεῖσιν ἡ μεταμέλεια, +σώφρων πάνυ καὶ τῶν ἐξημαρτηκότων σώτειρα +δαίμων, [C] τοὺς δὲ ὥσπερ φιλοτιμουμένους ἐπὶ +τῷ πολλάκις ἀπεχθάνεσθαι καὶ προσκρούειν +οὐδὲν ᾤμην ἄδικον ποιεῖν κολάζων. +</p> + +<p> +(<q>Thus much, ye gods, I was bound to say in my +own defence against this man; though indeed it +would have been better to ignore him. And if some +things I did seemed cruel, I never was so to the +innocent, but only to those who had often and in +many ways thwarted me and had made no proper or +fitting use of their opportunities. And even my +offences against these, which were due to the emergency +of the time, were followed by Remorse, that +very wise and divine preserver of men who have +erred. As for those whose ambition it was to show +their enmity continually and to thwart me, I considered +that I was justified in chastising them.</q>) +</p> + +<p> +Ἐπεὶ δὲ εἴρητο καὶ τούτῳ στρατιωτικώτερον +ὁ λόγος, ἐπὶ τὸν Ὀκταβιανὸν τὴν ὑδρίαν ἔφερεν +ὁ τοῦ Ποσειδῶνος θεράπων, ἐπιμετρῶν αὐτῷ +τοῦ ὕδατος ἔλασσον διὰ τὸν καιρόν, ἄλλως τε +καὶ μνησικακῶν αὐτῷ τῆς εἰς τὸν θεὸν ὑπερηφανίας. +[D] καὶ ὃς ἐπειδὴ συνῆκεν ὑπὸ ἀγχινοίας, +ἀφεὶς τὸ λέγειν τι περὶ τῶν ἀλλοτρίων, Ἐγὼ +δέ, εἶπεν. ὦ Ζεῦ καὶ θεοί, τοῦ διασύρειν μὲν τὰ +τῶν ἄλλων ἔργα καὶ μικρὰ ποιεῖν ἀφέξομαι, περὶ +δὲ τῶν ἐμαυτοῦ τὸν πάντα ποιήσομαι λόγον. νέος +προύστην τῆς ἐμαυτοῦ πόλεως ὥσπερ οὗτος ὁ +γενναῖος Ἀλέξανδρος, κατώρθωσα δὲ Γερμανικοὺς +πολέμους ὥσπερ [326] ὁ ἐμὸς πατὴρ οὑτοσὶ Καῖσαρ. +συμπλακεὶς δὲ τοῖς ἐμφυλίοις ἀγῶσιν Αἴγυπτον +μὲν περὶ τὸ Ἄκτιον κατεναυμάχησα, Βροῦτον +δὲ καὶ Κάσσιον περὶ τοὺς Φιλίππους κατεπολέμησα, +καὶ τὸν Πομπηίου παῖδα Σέξτον πάρεργον +<pb n='390'/><anchor id='Pg390'/><anchor id='Pg391'/> +ἐθέμην τῆς ἐμαυτοῦ στρατηγίας. οὕτω δὲ παρέσχον +ἐμαυτὸν τῇ φιλοσοφίᾳ χειροήθη, ὥστε καὶ τῆς +Ἀθηνοδώρου παρρησίας ἠνεσχόμην, οὐκ ἀγανακτῶν, +ἀλλ᾽ εὐφραινόμενος ἐπ᾽ αὐτῇ, [B] καὶ τὸν ἄνδρα +καθάπερ παιδαγωγὸν ἢ πατέρα μᾶλλον αἰδούμενος. +Ἄρειον δὲ καὶ φίλον καὶ συμβιωτὴν +ἐπιγράφομαι, καὶ ὅλως οὐδέν ἐστιν ὑφ᾽ ἡμῶν εἰς +τὴν φιλοσοφίαν ἁμαρτηθέν. ὑπὸ δὲ τῶν ἐμφυλίων +στάσεων τὴν Ῥώμην ὁρῶν εἰς τὸν<note place='foot'>τὸν Hertlein would add.</note> +ἔσχατον ἐλαύνουσαν πολλάκις κίνδυνον οὕτω +διεθέμην τὰ περὶ αὐτήν, ὥστε εἶναι, εἰ μὴ δι᾽ +ὑμᾶς, [C] ὦ θεοί, τὸ λοιπὸν ἀδαμαντίνην. οὐ γὰρ +ταῖς ἀμέτροις ἐπιθυμίαις εἴκων ἐπικτᾶσθαι πάντως +αὐτῇ διενοήθην, ὅρια δὲ διττά, ὥσπερ ὑπὸ +τῆς φύσεως ἀποδεδειγμένα,<note place='foot'>ἀποδεδειγμένα Cobet, ἀποδεδομένα Hertlein, MSS.</note> Ἴστρον καὶ Εὐφράτην +ποταμοὺς ἐθέμην. εἶτα ὑποτάξας τὸ +Σκυθῶν καὶ Θρᾳκῶν ἔθνος, ἐπιμετρούντων ὑμῶν +τῆς βασιλείας μοι τὸν χρόνον, οὐ πόλεμον ἄλλον +ἐξ ἄλλου περιεσκόπουν, ἀλλὰ εἰς νομοθεσίαν καὶ +τῶν ἐκ τοῦ πολέμου [D] συμφορῶν ἐπανόρθωσιν τὴν +σχολὴν διετιθέμην, οὐδενὸς νομίζων τῶν πρὸ ἐμαυτοῦ +χεῖρον βεβουλεῦσθαι, μᾶλλον δέ, εἰ χρὴ θαρρήσαντα +φάναι, κρεῖσσον τῶν πώποτε τηλικαύτας +ἡγεμονίας ἐπιτροπευσάντων. οἱ μὲν γὰρ ταῖς +στρατηγίαις ἐναπέθανον, ἐξὸν λοιπὸν ἡσυχάζειν<note place='foot'>ἡσυχάζειν Reiske adds.</note> +καὶ μὴ στρατεύεσθαι, πολέμους ἐκ πολέμων +ἑαυτοῖς, ὥσπερ οἱ φιλοπράγμονες δίκας κατασκευάζοντες· +[327] οἱ δὲ καὶ πολεμούμενοι τῇ τρυφῇ +προσεῖχον, οὐ μόνον τῆς μετὰ ταῦτα εὐκλείας τὴν +<pb n='392'/><anchor id='Pg392'/><anchor id='Pg393'/> +αἰσχρὰν τρυφὴν προτιμῶντες, ἀλλὰ καὶ τῆς +σωτηρίας αὐτῆς. ἐγὼ μὲν οὖν ταῦτα διανοούμενος +οὐκ ἀξιῶ τῆς χείρονος ἐμαυτὸν μερίδος· ὅ, τι δ᾽ +ἂν ὑμῖν, ὦ θεοί, φαίνηται, τοῦτο εἰκός ἐστιν ἐμὲ +δήπουθεν στέργειν. +</p> + +<p> +(When Alexander in his turn had made his speech in +martial fashion, Poseidon's attendant carried the +water-clock to Octavian, but gave him a smaller allowance +of water, partly because time was precious, but +still more because he bore him a grudge for the disrespect +he had shown to the god.<note place='foot'>Suetonius, <hi rend='italic'>Augustus</hi> 16; during the campaign against +Pompey when the fleet of Augustus was lost in a storm, he +swore that he would win in spite of Neptune.</note> Octavian with his +usual sagacity understood this, so without stopping to +say anything that did not concern himself, he began: +<q>For my part, Zeus and ye other gods, I shall not +stay to disparage and belittle the actions of others, +but shall speak only of what concerns myself. Like +the noble Alexander here I was but a youth when I +was called to govern my country. Like Caesar +yonder, my father,<note place='foot'>Augustus was Julius Caesar's nephew, and his son only +by adoption.</note> I conducted successful campaigns +against the Germans. When I became involved in +civil dissensions I conquered Egypt in a sea-fight +off Actium; I defeated Brutus and Cassius at Philippi: +the defeat of Sextus, Pompey's son, was a mere +incident in my campaign. I showed myself so gentle +to the guidance of philosophy that I even put up +with the plain speaking of Athenodorus,<note place='foot'>A Stoic philosopher; cf. pseudo-Lucian, <hi rend='italic'>Long Lives</hi> 21. +23; Suetonius, <hi rend='italic'>Augustus</hi>; Dio Chrysostom 33. 48.</note> and instead +of resenting it I was delighted with it and revered +the man as my preceptor, or rather as though he +were my own father. Areius<note place='foot'><hi rend='italic'>Letter</hi> 51. 434 <hi rend='smallcaps'>a</hi>; <hi rend='italic'>Letter to Themistius</hi> 265 <hi rend='smallcaps'>c</hi>; Themistius +63 <hi rend='smallcaps'>d</hi>.</note> I counted my friend +and close companion, and in short I was never guilty +of any offence against philosophy. But since I saw that +more than once Rome had been brought to the verge +of ruin by internal quarrels, I so administered her +affairs as to make her strong as adamant for all time, +unless indeed, O ye gods, you will otherwise. For I +did not give way to boundless ambition and aim at +enlarging her empire at all costs, but assigned for it +two boundaries defined as it were by nature herself, +the Danube and the Euphrates. Then after conquering +the Scythians and Thracians I did not +employ the long reign that you gods vouchsafed me +in making projects for war after war, but devoted my +leisure to legislation and to reforming the evils that +war had caused. For in this I thought that I was +no less well advised than my predecessors, or rather, +if I may make bold to say so, I was better advised +than any who have ever administered so great an +empire. For some of these, when they might have +remained quiet and not taken the field, kept making +one war an excuse for the next, like quarrelsome +people and their lawsuits; and so they perished in +their campaigns. Others when they had a war +on their hands gave themselves up to indulgence, +and preferred such base indulgence not only to +future glory but even to their personal safety. When +I reflect on all this I do not think myself entitled to +the lowest place. But whatever shall seem good to +you, O ye gods, it surely becomes me to accept with +a good grace.</q>) +</p> + +<p> +Δίδοται μετὰ τοῦτον τῷ Τραïανῷ τοῦ λέγειν +ἐξουσία. ὁ δέ, καίπερ δυνάμενος λέγειν, ὑπὸ +ῥᾳθυμίας· [B] ἐπιτρέπειν γὰρ εἰώθει τὰ πολλὰ τῷ +Σούρᾳ γράφειν ὑπὲρ αὑτοῦ· φθεγγόμενος μᾶλλον +ἢ λέγων, ἐπεδείκνυεν αὐτοῖς τό τε Γετικὸν καὶ τὸ +Παρθικὸν τρόπαιον. ᾐτιᾶτο δὲ τὸ γῆρας ὡς οὐκ +ἐπιτρέψαν αὐτῷ τοῖς Παρθικοῖς πράγμασιν ἐπεξελθεῖν. +καὶ ὁ Σειληνός, Ἀλλ᾽, ὦ μάταιε, ἔφη, +εἴκοσι βεβασίλευκας ἔτη, Ἀλέξανδρος δὲ οὑτοσὶ +δώδεκα. τί οὖν ἀφεὶς αἰτιᾶσθαι τὴν σαυτοῦ +τρυφὴν τὴν τοῦ χρόνου μέμφῃ στενότητα; παροξυνθεὶς +οὖν ὑπὸ τοῦ σκώμματος, [C] οὐδὲ γὰρ ἦν +ἔξω τοῦ δύνασθαι ῥητορεύειν, ὑπὸ δὲ τῆς φιλοποσίας +ἀμβλύτερος ἑαυτοῦ πολλάκις ἦν, Ἐγὼ +δέ, εἶπεν, ὦ Ζεῦ καὶ θεοί, τὴν ἀρχὴν παραλαβὼν +ναρκῶσαν ὥσπερ καὶ διαλελυμένην ὑπό τε τῆς +οἴκοι πολὺν χρόνον ἐπικρατησάσης τυραννίδος +καὶ τῆς τῶν Γετῶν ὕβρεως, [D] μόνος ὑπὲρ τὸν Ἴστρον +ἐτόλμησα προσλαβεῖν ἔθνη, καὶ τὸ Γετῶν ἔθνος +ἐξεῖλον, οἳ τῶν πώποτε μαχιμώτατοι γεγόνασιν, +οὐχ ὑπὸ ἀνδρείας μόνον τοῦ σώματος, ἀλλὰ καὶ +ὧν ἔπεισεν αὐτοὺς ὁ τιμώμενος παρ᾽ αὐτοῖς Ζάμολξις. +οὐ γὰρ ἀποθνήσκειν, ἀλλὰ μετοικίζεσθαι +νομίζοντες ἑτοιμότερον αὐτὸ ποιοῦσιν ἢ ἄλλοι<note place='foot'>ἄλλοι Reiske adds.</note> +τὰς ἀποδημίας ὑπομένουσιν. ἐπράχθη δέ μοι τὸ +<pb n='394'/><anchor id='Pg394'/><anchor id='Pg395'/> +ἔργον τοῦτο ἐν ἐνιαυτοῖς ἴσως που πέντε. πάντων +δὲ [328] ὅτι τῶν πρὸ ἐμαυτοῦ<note place='foot'>ἐμαυτοῦ Hertlein suggests, ἐμοῦ MSS.</note> γεγονότων αὐτοκρατόρων +ὤφθην τοῖς ὑπηκόοις πρᾳότατος καὶ οὔτε Καῖσαρ +οὑτοσὶ περὶ τούτων ἀμφισβητήσειεν ἄν μοι οὔτ᾽ +ἄλλος οὐδὲ εἷς, εὔδηλόν ἐστί που. πρὸς Παρθυαίους +δέ, πρὶν μὲν ἀδικεῖσθαι παρ᾽ αὐτῶν, οὐκ +ᾤμην δεῖν χρῆσθαι τοῖς ὅπλοις· ἀδικοῦσι δὲ +ἐπεξῆλθον οὐδὲν ὑπὸ τῆς ἡλικίας κωλυθείς, καίτοι +διδόντων μοι τῶν νόμων τὸ μὴ στρατεύεσθαι. +τούτων δὴ τοιούτων ὄντων, [B] ἆρ᾽ οὐχὶ καὶ τιμᾶσθαι +πρὸ τῶν ἄλλων εἰμὶ δίκαιος, πρᾷος μὲν πρὸς τοὺς +ὑπηκόους, φοβερὸς δὲ πρὸς τοὺς πολεμίους διαφερόντως +γενόμενος, αἰδεσθεὶς δὲ καὶ τὴν ὑμετέραν +ἔκγονον<note place='foot'>ἔκγονον Wright, ἔγγονον Hertlein, MSS.</note> φιλοσοφίαν; τοιαῦτα ὁ Τραïανὸς εἰπὼν +ἐδόκει τῇ πρᾳότητι πάντων κρατεῖν, καὶ δῆλοί +πως ἦσαν οἱ θεοὶ μάλιστα ἡσθέντες ἐπὶ τούτῳ. +</p> + +<p> +(Trajan was allowed to speak next. Though he had +some talent for oratory he was so lazy that he had +been in the habit of letting Sura write most of his +speeches for him; so he shouted rather than spoke, +and meanwhile displayed to the gods his Getic and +Parthian trophies, while he accused his old age +of not having allowed him to extend his Parthian +conquests. <q>You cannot take us in,</q> said Silenus; +<q>you reigned twenty years and Alexander here only +twelve. Why then do you not put it down to your +own love of ease, instead of complaining of your short +allowance of time?</q> Stung by the taunt, since he +was not deficient in eloquence, though intemperance +often made him seem more stupid than he was, +Trajan began again. <q>O Zeus and ye other gods, +when I took over the empire it was in a sort of +lethargy and much disordered by the tyranny that +had long prevailed at home, and by the insolent +conduct of the Getae. I alone ventured to attack +the tribes beyond the Danube, and I subdued the +Getae, the most warlike race that ever existed, which +is due partly to their physical courage, partly to the +doctrines that they have adopted from their admired +Zamolxis.<note place='foot'>Cf. 309 <hi rend='smallcaps'>c</hi>, <hi rend='italic'>Oration</hi> 8. 244 <hi rend='smallcaps'>a</hi> and note.</note> For they believe that they do not die +but only change their place of abode, and they meet +death more readily than other men undertake a +journey. Yet I accomplished that task in a matter +of five years or so. That of all the Emperors who +came before me<note place='foot'><p>For this idiom cf. Milton, <hi rend='italic'>Paradise Lost</hi> 4. 324. +</p> +<p> +<q>Adam the goodliest of men since born<lb/> +His sons, the fairest of her daughters Eve.</q> +</p></note> I was regarded as the mildest in +the treatment of my subjects, is, I imagine, obvious, +and neither Caesar here nor any other will dispute it +with me. Against the Parthians I thought I ought +not to employ force until they had put themselves in +the wrong, but when they did so I marched against +them, undeterred by my age, though the laws would +have allowed me to quit the service. Since then +the facts are as I have said, do I not deserve to be +honoured before all the rest, first because I was so +mild to my subjects, secondly because more than +others I inspired terror in my country's foes, thirdly +because I revered your daughter divine Philosophy?</q> +When Trajan had finished this speech the gods +decided that he excelled all the rest in clemency; +and evidently this was a virtue peculiarly pleasing to +them.) +</p> + +<p> +Τοῦ Μάρκου δὲ ἀρχομένου λέγειν, ὁ Σειληνὸς +ἠρέμα πρὸς τὸν Διόνυσον, [C] Ἀκούσωμεν, ἔφη, τοῦ +Στωικοῦ τουτουί, τί ποτε ἄρα τῶν παραδόξων +ἐκείνων ἐρεῖ καὶ τεραστίων δογμάτων. ὁ δὲ ἀποβλέψας +πρὸς τὸν Δία καὶ τοὺς θεούς, Ἀλλ᾽ +ἔμοιγε, εἶπεν, ὦ Ζεῦ καὶ θεοί, λόγων οὐδὲν δεῖ καὶ +ἀγῶνος. εἰ μὲν γὰρ ἠγνοεῖτε τἀμά, προσῆκον ἦν +ἐμοὶ διδάσκειν ὑμᾶς· ἐπεὶ δὲ ἴστε καὶ λέληθεν +ὑμᾶς τῶν ἁπάντων οὐδέν, [D] αὐτοί μοι τιμᾶτε τῆς +ἀξίας. ἔδοξε δὴ οὖν ὁ Μάρκος τά τε ἄλλα +<pb n='396'/><anchor id='Pg396'/><anchor id='Pg397'/> +θαυμάσιός τις εἶναι καὶ σοφὸς διαφερόντως ἅτε +οἶμαι διαγινώσκων, +</p> + +<p> +(When Marcus Aurelius began to speak, Silenus +whispered to Dionysus, <q>Let us hear which one of +his paradoxes and wonderful doctrines this Stoic will +produce.</q> But Marcus turned to Zeus and the other +gods and said, <q>It seems to me, O Zeus and ye other +gods, that I have no need to make a speech or +to compete. If you did not know all that concerns +me it would indeed be fitting for me to inform you. +But since you know it and nothing at all is hidden +from you, do you of your own accord assign me such +honour as I deserve.</q> +Thus Marcus showed that admirable as he was in +other respects he was wise also beyond the rest, +because he knew) +</p> + +<quote rend='display'> + +<lg> +<l>Λέγειν θ᾽ ὅπου χρὴ καὶ σιγᾶν ὅπου καλόν.</l> +</lg> + +<p> +(<q>When it is time to speak and +when to be silent.</q><note place='foot'>Euripides, <hi rend='italic'>fr.</hi> 417 Nauck.</note>) +</p> + +</quote> + +<p> +Τῷ Κωνσαταντίνῳ μετὰ τοῦτον λέγειν ἐπέτρεπον. +ὁ δὲ πρότερον μὲν ἐθάρρει τὴν ἀγωνίαν. +ὡς δὲ ἀπέβλεπεν εἰς τὰ τῶν ἄλλων ἔργα, μικρὰ +παντάπασιν εἶδε τὰ ἑαυτοῦ. [329] δύο γὰρ τυράννους, +εἴ γε χρὴ τἀληθῆ φάναι, καθῃρήκει, τὸν μὲν +ἀπόλεμον τε καὶ μαλακόν, τὸν δὲ ἄθλιόν τε καὶ +διὰ τὸ γῆρας ἀσθενῆ,<note place='foot'>ἀσθενῆ Sylburg adds.</note> ἀμφοτέρω δὲ θεοῖς τε καὶ +ἀνθρώποις ἐχθίστω. τά γε μὴν εἰς τοὺς βαρβάρους +ἦν γελοῖα αὐτῷ· φόρους γὰρ ὥσπερ +ἐτετελέκαι,<note place='foot'>After ἐτετελέκει Cobet suspects that several words are +lost.</note> καὶ πρὸς τὴν Τρυφὴν ἀφεώρα· πόρρω +δὲ εἱστήκει τῶν θεῶν αὕτη περὶ τὰ πρόθυρα τῆς +Σελήνης· ἐρωτικῶς τε οὖν εἶχεν αὐτῆς, καὶ ὅλος +πρὸς ἐκείνην [B] βλέπων οὐδὲν ἔμελεν αὐτῷ περὶ τῆς +νίκης.<note place='foot'>νίκης Cobet, MSS, δίκης Hertlein, V, M.</note> ἐπεὶ δὲ ἐχρῆν καὶ αὐτὸν εἰπεῖν τι, Ταύτῃ +τούτων κρείττων, ἔφη, εἰμί, τοῦ Μακεδόνος μέν, +ὅτι πρὸς Ῥωμαίους καὶ τὰ Γερμανικὰ καὶ Σκυθικὰ +γένη καὶ οὐχὶ πρὸς τοὺς Ἀσιανοὺς βαρβάρους +ἠγωνισάμην, Καίσαρος δὲ καὶ Ὀκταβιανοῦ +τῷ μή, καθάπερ οὗτοι, πρὸς καλοὺς +κἀγαθοὺς πολίτας στασιάσαι, τοῖς μιαρωτάτοις +δὲ καὶ πονηροτάτοις τῶν τυράννων ἐπεξελθεῖν. +[C] Τραïανοῦ δὲ τοῖς μὲν κατὰ τῶν τυράννων ἀνδραγαθήμασιν +εἰκότως ἂν προτιμηθείην, τῷ δὲ ἣν +οὗτος προσεκτήσατο χώραν ἀναλαβεῖν ἴσος ἂν +οὐκ ἀπεικότως νομιζοίμην, εἰ μὴ καὶ μεῖζον ἐστι +<pb n='398'/><anchor id='Pg398'/><anchor id='Pg399'/> +τὸ ἀνακτήσασθαι τοῦ κτήσασθαι. Μάρκος δὲ +οὑτοσὶ σιωπῶν ὑπὲρ αὑτοῦ πᾶσιν ἡμῖν τῶν +πρωτείων ἐξίσταται. καὶ ὁ Σειληνός, Ἀλλ᾽ ἦ +τοὺς Ἀδώνιδος κήπους ὡς ἔργα ἡμῖν, ὦ Κωνσταντῖνε, +σεαυτοῦ προφέρεις; τί δέ, εἶπεν, εἰσὶν +οὓς λέγεις Ἀδώνιδος κήπους; [D] οὓς αἱ γυναῖκες, ἔφη, +τῷ τῆς Ἀφροδίτης ἀνδρὶ φυτεύουσιν ὀστρακίοις +ἐπαμησάμεναι γῆν λαχανίαν· χλοήσαντα δὲ +ταῦτα πρὸς ὀλίγον αὐτίκα ἀπομαραίνεται. καὶ +ὁ Κωνσταντῖνος ἠρυθρίασεν, ἄντικρυς ἐπιγνοὺς +τοιοῦτον τὸ ἑαυτοῦ ἔργον. +</p> + +<p> +(Constantine was allowed to speak next. On first +entering the lists he was confident enough. But +when he reflected on the exploits of the others +he saw that his own were wholly trivial. He had +defeated two tyrants, but, to tell the truth, one +of them<note place='foot'>Maxentius.</note> was untrained in war and effeminate, the +other<note place='foot'>Licinius.</note> a poor creature and enfeebled by old age, +while both were alike odious to gods and men. +Moreover his campaigns against the barbarians +covered him with ridicule. For he paid them +tribute, so to speak, while he gave all his attention +to Pleasure, who stood at a distance from the gods +near the entrance to the moon. Of her indeed he +was so enamoured that he had no eyes for anything +else, and cared not at all for victory. However, as +it was his turn and he had to say something, he +began: +<q>In the following respects I am superior to +these others; to the Macedonian in having fought +against Romans, Germans and Scythians, instead of +Asiatic barbarians; to Caesar and Octavian in that +I did not, like them, lead a revolution against brave +and good citizens, but attacked only the most cruel +and wicked tyrants. As for Trajan, I should naturally +rank higher on account of those same glorious +exploits against the tyrants, while it would be only +fair to regard me as his equal on the score of +that territory which he added to the empire, and I +recovered; if indeed it be not more glorious to regain +than to gain. As for Marcus here, by saying nothing +for himself he yields precedency to all of us.</q> <q>But +Constantine,</q> said Silenus, <q>are you not offering us +mere gardens of Adonis<note place='foot'>A proverb for whatever perishes quickly; cf. Theocritus +15. Frazer, <hi rend='italic'>Attis, Adonis and Osiris</hi>, p. 194.</note> as exploits?</q> <q>What do +you mean,</q> he asked, <q>by gardens of Adonis?</q> <q>I +mean,</q> said Silenus, <q>those that women plant in +pots, in honour of the lover of Aphrodite, by scraping +together a little earth for a garden bed. They bloom +for a little space and fade forthwith.</q> At this +Constantine blushed, for he realised that this was +exactly like his own performance.) +</p> + +<p> +Ἡσυχίας δὲ γενομένης οἱ μὲν ἐῴκεσαν περιμένειν, +ὄτῳ θήσονται τὴν ὑπὲρ τῶν πρωτείων οἱ θεοὶ +ψῆφον· οἱ δ᾽ ᾤοντο δεῖν τὰς προαιρέσεις εἰς τοὐμφανὲς +τῶν ἀνδρῶν προάγειν [330] καὶ οὐ κρίνειν ἐκ<note place='foot'>οὐ κρίνειν ἐκ Hertlein suggests, οὐκ ἐκ MSS.</note> τῶν +πεπραγμένων αὐτοῖς, ὧν ἡ Τύχη μετεποιεῖτο τὸ +πλεῖστον καὶ πάντων αὐτῶν καταβοῶσα παρειστήκει +πλὴν Ὀκταβιανοῦ μόνου. τοῦτον δὲ +εὐγνώμονα πρὸς ἑαυτὴν εἶναι ἔλεγεν. ἔδοξεν οὖν +τοῖς θεοῖς ἐπιτρέψαι καὶ τοῦτο τῷ Ἑρμῇ, καὶ +ἔδοσαν αὐτῷ πρῶτον [B] Ἀλεξάνδρου πυθέσθαι, τί +νομίσειε κάλλιστον καὶ πρὸς τί βλέπων ἐργάσαιτο +καὶ πάθοι πάντα ὅσαπερ δεδράκοι τε καὶ +πεπόνθοι. ὁ δὲ ἔφη, Τὸ πάντα νικᾶν. εἶτα, +εἶπεν ὁ Ἑρμῆς, οἴει σοι τοῦτο πεποιῆσθαι; καὶ +μάλα, ἔφη ὁ Ἀλέξανδρος. ὁ δὲ Σειληνὸς τωθαστικῶς +μάλα γελάσας, Ἀλλα ἐκράτουν γέ σου +πολλάκις αἱ ἡμέτεραι θυγατέρες, αἰνιττόμενος τὰς +ἀμπέλους, [C] τὸν Ἀλέξανδρον οἷα δή τινα μέθυσον +<pb n='400'/><anchor id='Pg400'/><anchor id='Pg401'/> +καὶ φίλοινον σκώπτων. καὶ ὁ Ἀλέξανδρος ἅτε +δὴ γέμων Περιπατητικῶν παρακουσμάτων, Οὐ τὰ +ἄψυχα, ἔφη, νικᾶν· οὐδὲ γὰρ ἀγὼν ἡμῖν ἐστι πρὸς +ταῦτα· ἀλλὰ πᾶν μὲν ἀνθρώπων, πᾶν δὲ θηρίων +γένος, καὶ ὁ Σειληνὸς ὥσπερ οἱ θαυμάζοντες +εἰρωνικῶς μάλα, [D] Ἰού, ἰού, ἔφη τῶν διαλεκτικῶν +κιγκλίδων. αὐτὸς δὲ ἡμῖν ἐν ποτέρῳ σαυτὸν +θήσεις γένει, τῶν ἀψύχων ἢ τῶν ἐμψύχων τε καὶ +ζώντων; καὶ ὃς ὥσπερ ἀγανακτήσας, Εὐφήμει, +ἔφη· ὑπὸ γὰρ μεγαλοψυχίας, ὅτι δὴ καὶ θεὸς +γενοίμην, μᾶλλον δ᾽ εἴην, ἐπεπείσμην. Αὐτὸς οὖν, +εἶπεν, ἡττήθης σεαυτοῦ πολλάκις. Ἀλλ᾽ αὐτὸν +ἑαυτοῦ, εἶπεν ὁ Ἀλέξανδρος, κρατεῖν καὶ ἡττᾶσθαι +ὁμωνύμως λέγεται· [331] ἐμοὶ δὲ ἦν ὑπὲρ τῶν πρὸς +ἄλλους ὁ λόγος. Βαβαὶ τῆς διαλεκτικῆς, εἶπεν, +ὅπως ἡμῶν τὰ σοφίσματα διελέγχεις. ἀλλ᾽ ἡνίκα, +εἶπεν, ἐν Ἰνδοῖς ἐτρώθης καὶ ὁ Πευκέστης ἔκειτο +παρὰ σέ, σὺ δὲ ἐξήγου ψυχορραγῶν τῆς πόλεως, +ἆρα ἥττων ἦσθα τοῦ τρώσαντος, ἢ καὶ ἐκεῖνον +ἐνίκας; Οὐκ ἐκεῖνον, ἔφη, μόνον, ἀλλὰ καὶ αὐτὴν +ἐξεπόρθησα τὴν πόλιν. Οὐ σύ γε, εἶπεν, ὦ +μακάριε· σὺ μὲν γὰρ ἔκεισο κατὰ τὸν Ὁμηρικὸν +Ἕκτορα ὀλιγοδρανέων καὶ ψυχορραγῶν· [B] οἱ δὲ +ἠγωνίζοντο καὶ ἐνίκων. Ἡγουμένων γ᾽ ἡμῶν, +εἶπεν ὁ Ἀλέξανδρος. καὶ ὁ Σειληνός, Πῶς; οἵ γε +<pb n='402'/><anchor id='Pg402'/><anchor id='Pg403'/> +ἐφέρεσθε μικροῦ νεκροί; εἶτα ᾖδε τῶν ἐξ Εὐριπίδου +</p> + +<p> +(Silence was then proclaimed, and the Emperors +thought they had only to wait till the gods decided +to whom they would vote the first prize. But the +latter agreed that they must bring to light the +motives that had governed each, and not judge them +by their actions alone, since Fortune had the greatest +share in these. That goddess herself was standing +near and kept reproaching all of them, with the +single exception of Octavian; he, she said, had +always been grateful to her. Accordingly the gods +decided to entrust this enquiry also to Hermes, and +he was told to begin with Alexander and to ask him +what he considered the finest of all things, and +what had been his object in doing and suffering all +that he had done and suffered. <q>To conquer the +world,</q> he replied. <q>Well,</q> asked Hermes, <q>do +you think you accomplished this?</q> <q>I do indeed,</q> +said Alexander. Whereupon Silenus with a malicious +laugh exclaimed, <q>But you were often conquered +yourself by my daughters!</q> by which he meant his +vines, alluding to Alexander's love of wine and +intemperate habits. But Alexander was well stocked +with Peripatetic subterfuges, and retorted, <q>Inanimate +things cannot conquer; nor do we contend +with such, but only with the whole race of men and +beasts.</q> <q>Ah,</q> said Silenus, <q>behold the chicanery +of logic! But tell me in which class you place yourself, +the inanimate or the animate and living?</q> At +this he seemed mortified and said, <q>Hush! Such +my greatness of soul that I was convinced that I +should become, or rather that I was already, a god.</q> +<q>At any rate,</q> said Silenus, <q>you were often defeated +by yourself.</q> <q>Nay,</q> retorted Alexander, <q>to +conquer oneself or be defeated by oneself amounts +to the same thing. I was talking of my victories +over other men.</q> <q>No more of your logic!</q> cried +Silenus, <q>how adroitly you detect my sophisms! But +when you were wounded in India,<note place='foot'>At the storming of the capital of the Mallians, probably +the modern city Multan, in 326 <hi rend='smallcaps'>b.c.</hi>, cf. Plutarch, <hi rend='italic'>Alexander</hi>; +Lucian, <hi rend='italic'>Dialogues of the Dead</hi> 14.</note> and Peucestes<note place='foot'>Peucestes was wounded but saved Alexander's life; +Pliny 34. 8.</note> +lay near you and they carried you out of the town at +your last gasp, were you defeated by him who +wounded you, or did you conquer him?</q> <q>I conquered +him, and what is more I sacked the town as +well.</q> <q>Not you indeed, you immortal,</q> said +Silenus, <q>for you were lying like Homer's Hector in +a swoon and at your last gasp. It was your soldiers +who fought and conquered.</q> <q>Well but I led them,</q> +said Alexander. <q>How so? When you were being +carried away almost dead?</q> And then Silenus +recited the passage in Euripides<note place='foot'><hi rend='italic'>Andromache</hi> 693 foll.: the passage continues <q>Tis not +those who did the work that gain the credit but the general +wins all the glory.</q> Cleitus was killed by Alexander at a +banquet for quoting these verses.</note> beginning) +</p> + +<quote rend='display'> + +<lg> +<l>Οἴμοι, καθ᾽ Ἑλλάδ᾽ ὡς κακῶς νομίζεται,</l> +<l>Ὅταν τρόπαιον πολεμίων στήσῃ στρατός.</l> +</lg> + +<p> +(<q>Alas +how unjust is the custom of the Greeks, when +an army triumphs over the enemy—</q>) +</p> + +</quote> + +<p> +καὶ ὁ Διόνυσος, Παῦσαι, εἶπεν, ὦ παππίδιον, +τοιαῦτα λέγων, [C] μή σε οὗτος ὁποῖα τὸν Κλεῖτον +ἐργάσηται.<note place='foot'>τὸν Κλεῖτον ἔδρασεν ἐργάσηται MSS.; Hertlein suggests +omission of ἔδρασεν.</note> καὶ ὁ Ἀλέξανδρος ἐρυθριάσας τε +ἅμα καὶ ὥσπερ συγχυθεὶς ὑπὸ τῶν δακρύων τὰ +ὄμματα ἐσιώπα. καὶ ὅδε μὲν ὧδε ἔληξεν ὁ λόγος. +</p> + +<p> +(But Dionysus +interrupted him saying <q>Stop, little father, say no +more, or he will treat you as he treated Cleitus.</q> At +that Alexander blushed, his eyes became suffused +with tears and he said no more. Thus their conversation +ended.) +</p> + +<p> +Ὁ δὲ Ἑρμῆς ἤρετο πάλιν τὸν Καίσαρα, Σοὶ δέ, +εἶπεν, ὦ Καῖσαρ, τίς ἐγένετο σκοπὸς τοῦ βίου; +Τὸ πρωτεύειν, [D] ἔφη, τῆς ἐμαυτοῦ καὶ μηδενὸς μήτε +εἶναι μήτε νομίζεσθαι<note place='foot'>μήτε εἶναι μήτε νομίζεσθαι Hertlein suggests, εἶναι μήτε +νομίζεσθαι MSS.</note> δεύτερον. Τοῦτο, εἶπεν ὁ +Ἑρμῆς, ἀσαφές ἐστι· πότερον γάρ, εἰπέ,<note place='foot'>εἰπέ Hertlein suggests; cf. 333 <hi rend='smallcaps'>d</hi>, εἶπε MSS.</note> κατὰ +σοφίαν ἢ τὴν ἐν τοῖς λόγοις δεινότητα ἢ πολεμικὴν +ἐμπειρίαν ἢ πολιτικὴν δύναμιν; Ἦν μὲν +οὖν, ἔφη ὁ Καῖσαρ, ἡδύ μοι τῶν πάντων ἐν πᾶσιν +εἶναι πρώτῳ· τούτου δὲ οὐ δυνάμενος ἐπιτυχεῖν τὸ +δύνασθαι μέγιστον παρὰ τοῖς ἐμαυτοῦ πολίταις +ἐζήλωσα. [332] Σὺ δέ, εἶπεν, ἐδυνήθης μέγα; πρὸς αὐτὸν +ὁ Σειληνός. καὶ ὅς, Πάνυ γε, ἔφη· κύριος γοῦν +αὐτῶν ἐγενόμην. Ἀλλὰ τοῦτο μέν, εἶπεν ἐδυνήθης· +ἀγαπηθῆναι δὲ ὑπ᾽ αὐτῶν οὐχ οἷός τε +ἐγένου, καὶ ταῦτα πολλὴν μὲν ὑποκρινάμενος +ὥσπερ ἐν δράματι καὶ σκηνῷ φιλανθρωπίαν, +αἰσχρῶς δὲ αὐτοὺς πάντας κολακεύων. Εἶτα οὖκ +ἀγαπηθῆναι δοκῶ, [B] εἶπεν, ὑπὸ τοῦ δήμου τοῦ διώξαντος +<pb n='404'/><anchor id='Pg404'/><anchor id='Pg405'/> +Βροῦτον καὶ Κάσσιον; Οὐκ ἐπειδή σε +ἀπέκτειναν, ἔφη· διὰ τοῦτο μὲν γὰρ αὐτοὺς ὁ +δῆμος ἐψηφίσατο εἶναι ὑπάτους· ἀλλὰ διὰ τὸ +ἀργύριον, ἐπειδὴ τῶν διαθηκῶν ἀκροασάμενοι +μισθὸν ἑώρων τῆς ἀγανακτήσεως αὐτοῖς οὔτοι<note place='foot'>οὔτοι V, Cobet, οὔτι Hertlein.</note> τὸν +τυχόντα προσεγγεγραμμένον. +</p> + +<p> +(Next Hermes began to question Caesar, and said, +<q>And you, Caesar, what was the end and aim of +your life?</q> <q>To hold the first place in my own +country,</q> he replied, <q>and neither to be nor to be +thought second to any man.</q> <q>This,</q> said Hermes, +<q>is not quite clear. Tell me, was it in wisdom that +you wished to be first, or in oratorical skill, or +in military science, or the science of government?</q> +<q>I should have liked well,</q> said Caesar, <q>to be first +of all men in all of these; but as I could not attain +to that, I sought to become the most powerful of my +fellow-citizens.</q> <q>And did you become so very +powerful?</q> asked Silenus. <q>Certainly,</q> he replied, +<q>since I made myself their master.</q> <q>Yes, that you +were able to do; but you could not make yourself +beloved by them, though you played the philanthropic +rôle as though you were acting in a stage-play, +and flattered them all shamefully.</q> <q>What!</q> +cried Caesar, <q>I not beloved by the people? When +they punished Brutus and Cassius!</q> <q>That was not +for murdering you,</q> replied Silenus, <q>since for that +they elected them consuls!<note place='foot'>This is not according to history. The Senate gave +Brutus and Cassius proconsular power in their provinces.</note> No, it was because +of the money you left them. When they had heard +your will read they perceived what a fine reward was +offered them in it for such resentment of your +murder.</q>) +</p> + +<p> +[C] Λήξαντος δὲ καὶ τοῦδε τοῦ λόγου, τὸν Ὀκταβιανὸν +αὖθις ὁ Ἑρμῆς ἐκίνει. Σὺ δέ, εἶπεν, οὐκ +ἐρεῖς ἡμῖν, τί κάλλιστον ἐνόμιζες εἶναι; καὶ ὅς, +Βασιλεῦσαι, ἔφη, καλῶς. Τί δέ ἐστι τὸ καλῶς, ὧ +Σεβαστέ, φράσον, ἐπεὶ τοῦτό γε ἔστι καὶ τοῖς +πονηροτάτοις λέγειν. ᾤετο γοῦν καὶ Διονύσιος +καλῶς βασιλεύειν καὶ ὁ τούτου μιαρώτερος Ἀγαθοκλῆς. +Ἀλλ᾽ ἴστε, [D] εἶπεν, ὦ θεοί, ὡς προπέμπων +τὸν θυγατριδοῦν ηὐξάμην ὑμῖν τόλμαν μὲν αὐτῷ +δοῦναι τὴν Καίσαρος, δεινότητα δὲ τὴν Πομπηίου, +τύχην δὲ τὴν ἐμήν. Πολλά, εἶπεν ὁ Σειληνός, καὶ +θεῶν ὄντως σωτήρων ἔργα δεόμενα συνεφόρησεν +οὗτος ὁ κοροπλάθος. Εἶτα διὰ τί τοῦτο, ἔφη, τὸ +ὄνομά μοι γελοῖον οὕτως ἔθου; Ἢ γὰρ οὐκ +ἔπλαττες ἡμῖν, εἶπεν, ὥσπερ ἐκεῖνοι τὰς νύμφας, ὦ +Σεβαστέ, θεούς, ὧν ἕνα καὶ πρῶτον τουτονὶ +Καίσαρα; [333] καὶ ὁ μὲν Ὀκταβιανὸς ὥσπερ δυσωπούμενος +ἀπεσιώπησεν. +</p> + +<p> +(When this dialogue ended, Hermes next accosted +Octavian. <q>Now for you,</q> he said, <q>will you please +tell us what <emph>you</emph> thought the finest thing in the +world?</q> <q>To govern well,</q> he replied. <q>You must +say what you mean by <q>well,</q> Augustus. Govern +well! The wickedest tyrants claim to do that. +Even Dionysius,<note place='foot'>Tyrant of Syracuse 405-367 <hi rend='smallcaps'>b.c.</hi></note> I suppose, thought that he governed +well, and so did Agathocles<note place='foot'>Tyrant of Syracuse 317-289 <hi rend='smallcaps'>b.c.</hi></note> who was a still greater +criminal.</q> <q>But you know, O ye gods,</q> said +Octavian, <q>that when I parted with my grandson<note place='foot'>Caius Caesar.</note> +I prayed you to give him the courage of Caesar, the +cleverness of Pompey, and my own good fortune.</q> +<q>What a many things,</q> cried Silenus, <q>that do need +really saving gods have been jumbled together by +this doll-maker!</q> <q>Why pray do you give me that +ridiculous name?</q> asked the other. <q>Why,</q> he replied, +<q>just as they model nymphs did you not +model gods,<note place='foot'>Julian refers to the custom of deifying the Emperors.</note> Augustus, and first and foremost Caesar +here?</q> At this Octavian seemed abashed and said +no more.) +</p> + +<p> +Ὁ δὲ Ἑρμῆς πρὸς τὸν Τραïανὸν βλέψας, Σὺ +δέ, εἶπε, τί διανοούμενος ἔπραττες ὅσαπερ ἔπραξας; +Τῶν αὐτῶν Ἀλεξάνδρῳ σωφρονέστερον, +<pb n='406'/><anchor id='Pg406'/><anchor id='Pg407'/> +εἶπεν, ὠρέχθην. καὶ ὁ Σειληνός, Ἡττήθης μὲν +οὖν,<note place='foot'>μὲν οὖν Hertlein suggests, οὖν MSS. καὶ before σὺ Cobet +adds.</note> εἶπε, καὶ σὺ τῶν ἀγεννεστέρων. ὁ μὲν γὰρ +θυμοῦ τὸ πλεῖστον ἥττων ἦν, σὺ δὲ αἰσχρᾶς +ἡδονῆς καὶ ἐπονειδίστου. [B] Βάλλ᾽ εἰς μακαρίαν, +εἶπεν ὁ Διόνυσος, ἐπεὶ σκώπτεις σὺ πάντας +αὐτοὺς καὶ ποιεῖς οὐδὲν ὑπὲρ ἑαυτῶν λέγειν. +ἀλλ᾽ ἐπ᾽ ἐκείνων εἶχέ σοι χώραν τὰ σκώμματα· +πρόσεχε δὲ νῦν, ὅπως ἀντιλήψῃ τοῦ Μάρκου +δοκεῖ γὰρ εἶναί μοί πως ἀνὴρ κατὰ τὸν Σιμωνίδην +τετράγωνος ἄνευ ψόγου τετυγμένος. ὁ Ἑρμῆς +δὲ βλέψας εἰς τὸν Μάρκον, Σοὶ δέ, εἶπεν, ὦ +Βῆρε, τί κάλλιστον ἐδόκει τοῦ βίου τέλος εἶναι; +καὶ ὃς ἠρέμα καὶ σωφρόνως, [C] Τὸ μιμεῖσθαι, +ἔφη, τοὺς θεούς. ἔδοξε μὲν οὖν εὐθέως ἡ +ἀπόκρισις οὐκ ἀγεννής, ἀλλὰ καὶ τοῦ παντὸς +ἀξία. ἀλλὰ καὶ ὁ Ἑρμῆς οὐκ ἐβούλετο πολυπραγμονεῖν, +πεπεισμένος ὅτι πάντα ὁ Μάρκος +ἀκολούθως ἐρεῖ. τοῖς μὲν οὖν ἄλλοις θεοῖς ἐδόκει +ταύτῃ· μόνος δὲ ὁ Σειληνός, Ἀλλ᾽ οὐ μὰ τὸν Διόνυσον +ἀνέξομαι τούτου τοῦ σοφιστοῦ. τί δήποτε +γὰρ ἤσθιες, εἰπέ,<note place='foot'>εἰπέ Hertlein suggests, cf. 331 <hi rend='smallcaps'>d</hi>, εἶπε MSS.</note> [D] καὶ ἔπινες οὐχ ὥσπερ ἡμεῖς ἀμβροσίας +τε καὶ νέκταρος, ἄρτου δὲ καὶ οἴνου; Ἀλλ᾽ +ἔγωγε, εἶπεν, οὐχ ᾗπερ οὖν ᾤμην τοὺς θεοὺς μιμεῖσθαι, +ταύτῃ προσεφερόμην σιτία καὶ ποτά· τὸ +σῶμα δὲ ἔτρεφον, ἴσως μὲν ψευδῶς, πειθόμενος +δέ, ὅτι καὶ τὰ ὑμέτερα σώματα δεῖται τῆς +ἐκ τῶν ἀναθυμιάσεων τροφῆς. πλὴν οὐ κατὰ +ταῦτά γε ὑμᾶς εἶναι μιμητέους, ἀλλὰ κατὰ τὴν +διάνοιαν ὑπέλαβον. [334] ὀλίγον ὁ Σειληνὸς διαπορήσας<note place='foot'>διαπορήσας Reiske suggests to complete the construction.</note> +<pb n='408'/><anchor id='Pg408'/><anchor id='Pg409'/> +ὥσπερ ὑπὸ πύκτου δεξιοῦ πληγείς, Εἴρηται μέν +σοι τοῦτο, εἶπε, τυχὸν οὐκ ἀτόπως, ἐμοὶ δέ, +ἔφη, φράσον, τί ποτε ἐνόμιζες εἶναι τὴν τῶν +θεῶν μίμησιν; καὶ ὅς, Δεῖσθαι μὲν ὡς ἐλαχίστων, +εὖ ποιεῖν δὲ ὡς ὅ, τι μάλιστα πλείστους. Μῶν +οὖν, εἶπεν, οὐδενὸς ἐδέου; καὶ ὁ Μάρκος, Ἐγὼ μὲν +οὐδενός, ἴσως δὲ τὸ σωμάτιόν μου μικρῶν. δόξαντος +οὖν [B] καὶ τοῦτο ὀρθῶς εἰρηκέναι τοῦ Μάρκου, +τὸ τέλος ἀπορούμενος ὁ Σειληνὸς ἐπιφύεται τοῖς +περὶ τὸν παῖδα καὶ τὴν γαμετὴν αὐτῷ δοκοῦσιν +οὐκ ὀρθῶς οὐδὲ κατὰ λόγον πεποιῆσθαι, τὴν μὲν +ὅτι ταῖς ἡρωίναις ἐνέγραψε, τῷ δὲ ὅτι τὴν +ἡγεμονίαν ἐπέτρεψεν. Ἐμιμησάμην, εἶπε, καὶ +κατὰ τοῦτο τοὺς θεούς· Ὁμήρῳ μὲν γὰρ ἐπειθόμην +λέγοντι περὶ τῆς γαμετῆς, [C] ὅτι ἄρα, ὅστις ἀγαθὸς +καὶ ἐχέφρων, τὴν αὑτοῦ φιλέει καὶ κήδεται· περὶ +δὲ τοῦ παιδὸς αὐτοῦ τοῦ Διὸς ἀπόφασιν ἔχω· +αἰτιώμενος γὰρ τὸν Ἄρεα, Πάλαι ἄν, εἶπεν, +ἐβέβλησο τῷ κεραυνῷ, εἰ μὴ διὰ τὸ παῖδά σε +εἶναι ἠγάπων. ἄλλως τε καὶ οὐδὲ ᾤμην ἐγὼ +τὸν παῖδα πονηρὸν οὕτως ἔσεσθαι. εἰ δὲ ἡ +νεότης ἐφ᾽ ἑκάτερα μεγάλας ποιουμένη ῥοπὰς +ἐπὶ τὸ χεῖρον ἠνέχθη, οὐχὶ πονηρῷ τὴν ἡγεμονίαν +ἐπέτρεψα, συνηνέχθη δὲ τὸν λαβόντα πονηρὸν +γενέσθαι. [D] τά τε οὖν περὶ τὴν γυναῖκα πεποίηταί +μοι κατὰ ζῆλον Ἀχιλλέως τοῦ θείου, καὶ τὰ +περὶ τὸν παῖδα κατὰ μίμησιν τοῦ μεγίστου Διός, +ἄλλως τε καὶ οὐδὲν καινοτομήσαντι. παισί +τε γὰρ νόμιμον ἐπιτρέπειν τὰς διαδοχάς, καὶ +<pb n='410'/><anchor id='Pg410'/><anchor id='Pg411'/> +τοῦτο ἅπαντες εὔχονται, [335] τήν τε γαμετὴν οὐκ +ἐγὼ πρῶτος, ἀλλὰ μετὰ πολλοὺς ἄλλους ἐτίμησα. +ἴσως δὲ τὸ μὲν ἄρξασθαι τῶν τοιούτων οὐκ +ἔστιν εὔλογον, τὸ δὲ ἐπὶ πολλῶν γενόμενον τοὺς +οἰκειοτάτους ἀποστερεῖν ἐγγὺς ἀδικίας. ἀλλ᾽ +ἔλαθον ἐμαυτὸν ἐγὼ μακρότερα ἀπολογούμενος +πρὸς εἰδότας ὑμᾶς, ὦ Ζεῦ καὶ θεοί· διόπερ μοι +τῆς προπετείας ταυτησί συγγνώμονες γένοισθε. +</p> + +<p> +(Then Hermes addressing Trajan said, <q>Now you +tell us what was the principle that guided all your +actions?</q> <q>My aims,</q> he replied, <q>were the same +as Alexander's, but I acted with more prudence.</q> +<q>Nay,</q> said Silenus, <q>you were the slave of more +ignoble passions. Anger was nearly always his weak +point, but yours was pleasure of the vilest and most +infamous sort.</q> <q>Plague take you!</q> exclaimed +Dionysus, <q>You keep railing at them all and you +don't let them say a word for themselves. However, +in their case there was some ground for your +sarcasms, but now consider well what you can find +to criticise in Marcus. For in my opinion he is a +man, to quote Simonides, <q>four-square and made +without a flaw.</q></q><note place='foot'>Simonides <hi rend='italic'>fr.</hi> 5 Bergk.</note> Then Hermes addressed Marcus +and said, <q>And you, Verus, what did you think the +noblest ambition in life?</q> In a low voice he answered +modestly, <q>To imitate the gods.</q> This answer they +at once agreed was highly noble and in fact the best +possible. And even Hermes did not wish to cross-examine +him further, since he was convinced that +Marcus would answer every question equally well. +The other gods were of the same mind; only Silenus +cried <q>By Dionysus I shall not let this sophist off so +easily. Why then did you eat bread and drink wine and +not ambrosia and nectar like us?</q> <q>Nay,</q> he replied, +<q>it was not in the fashion of my meat and drink +that I thought to imitate the gods. But I nourished +my body because I believed, though perhaps falsely, +that even your bodies require to be nourished by the +fumes of sacrifice. Not that I supposed I ought to +imitate you in that respect, but rather your minds.</q> +For the moment Silenus was at a loss as though he +had been hit by a good boxer,<note place='foot'>Plato, <hi rend='italic'>Protagoras</hi> 339 <hi rend='smallcaps'>e</hi> ὥσπερ ὑπὸ ἀγαθοῦ πύκτου πληγείς.</note> then he said <q>There +is perhaps something in what you say; but now tell +me what did you think was really meant by <q>imitating +the gods.</q></q> <q>Having the fewest possible needs +and doing good to the greatest possible number.</q> +<q>Do you mean to say,</q> he asked, <q>that you had no +needs at all?</q> <q>I,</q> said Marcus, <q>had none, but +my wretched body had a few, perhaps.</q> Since in +this also Marcus seemed to have answered wisely, +Silenus was at a loss, but finally fastened on what +he thought was foolish and unreasonable in the +Emperor's behaviour to his son and his wife, I mean +in enrolling the latter among the deified and entrusting +the empire to the former. <q>But in that also,</q> +said the other, <q>I did but imitate the gods. I +adopted the maxim of Homer when he says <q>the +good and prudent man loves and cherishes his own +wife,</q><note place='foot'><hi rend='italic'>Iliad</hi> 9. 343.</note> while as to my son I can quote the excuse of +Zeus himself when he is rebuking Ares: <q>Long ago,</q> +he says, <q>I should have smitten thee with a thunderbolt, +had I not loved thee because thou art my son.</q><note place='foot'>A paraphrase of <hi rend='italic'>Iliad</hi> 5. 897.</note> +Besides, I never thought my son would prove so +wicked. Youth ever vacillates between the extremes +of vice and virtue, and if in the end he inclined +to vice, still he was not vicious when I entrusted the +empire to him; it was only after receiving it that he +became corrupted. Therefore my behaviour to my +wife was modelled on that of the divine Achilles, +and that to my son was in imitation of supreme Zeus. +Moreover, in neither case did I introduce any +novelty. It is the custom to hand down the succession +to a man's sons, and all men desire to do so; as +for my wife I was not the first to decree divine +honours to a wife, for I followed the example of +many others. It is perhaps absurd to have introduced +any such custom, but it would be almost an +injustice to deprive one's nearest and dearest of +what is now long-established. However, I forget +myself when I make this lengthy explanation to you, +O Zeus and ye other gods; for ye know all things. +Forgive me this forwardness.</q>) +</p> + +<p> +Παυσαμένου δὲ καὶ τοῦδε τοῦ λόγου, τὸν +Κωνσταντῖνον ὁ Ἑρμῆς ἤρετο, [B] Σὺ δὲ τί καλὸν +ἐνόμισας; Πολλά, εἶπε, κτησάμενον πολλὰ χαρίσασθαι, +ταῖς τ᾽ ἐπιθυμίαις ταῖς ἑαυτοῦ καὶ +ταῖς τῶν φίλων ὑπουργοῦντα. ἀνακαγχάσας +οὖν ὁ Σειληνὸς μέγα, Ἀλλ᾽ ἦ τραπεζίτης εἶναι, +ἔφη, θέλων ἐλελήθεις σεαυτὸν ὀψοποιοῦ καὶ +κομμωτρίας βίον ζῶν;<note place='foot'>ζῶν Cobet, ἄγων Reiske, ἔχων Hertlein, MSS.</note> ᾐνίττετο δ᾽ αὐτὰ πάλαι +μὲν ἥ τε κόμη τό τε εἶδος, ἀτὰρ νῦν καὶ ἡ +γνώμη σοῦ κατηγορεῖ. τούτου μὲν οὖν ὁ Σειληνὸς +πικρότερόν τως καθήψατο. +</p> + +<p> +(When Marcus had finished his speech, Hermes +asked Constantine, <q>And what was the height of +<emph>your</emph> ambition?</q> <q>To amass great wealth,</q> he +answered, <q>and then to spend it liberally so as +to gratify my own desires and the desires of my +friends.</q> At this Silenus burst into a loud laugh, +and said, <q>If it was a banker that you wanted +to be, how did you so far forget yourself as to +lead the life of a pastrycook and hairdresser? +Your locks and your fair favour<note place='foot'><hi rend='italic'>Iliad</hi> 3. 55.</note> betokened this +all along, but what you say about your motives +convicts you.</q> Thus did Silenus sharply reprove +Constantine.) +</p> + +<p> +[C] Σιωπῆς δὲ γενομένης ἔφερον οἱ θεοὶ λάθρᾳ +τὰς ψήφους. εἶτα ἐγένοντο πολλαὶ τῷ Μάρκῳ. +κοινολογησάμενος δὲ ὁ Ζεὺς ἰδίᾳ πρὸς τὸν πατέρα +προσέταξε κηρῦξαι τῷ Ἑρμῇ. ὁ δὲ ἐκήρυττεν, +Ἄνδρες οἱ παρελθόντες ἐπὶ τουτονὶ τὸν ἀγῶνα, +νόμοι παρ᾽ ἡμῖν εἰσι καὶ κρίσεις τοιαῦται +γίνονται, ὥστε καὶ τὸν νικῶντα χαίρειν καὶ τὸν +ἡττώμενον μὴ μέμφεσθαι. πορεύεσθε οὖν, εἶπεν, +ὅποι φίλον ἑκάστῳ, [D] ὑπὸ θεοῖς ἡγεμόσι βιωσόμενοι +τὸ ἐντεῦθεν· ἑλέσθω δ᾽ ἕκαστος ἑαυτῷ τὸν +προστάτην τε καὶ ἡγεμόνα. μετὰ τὸ κήρυγμα +<pb n='412'/><anchor id='Pg412'/><anchor id='Pg413'/> +τοῦτο ὁ μὲν Ἀλέξανδρος ἔθει πρὸς τὸν Ἡρακλέα, +Ὀκταβιανὸς δὲ πρὸς τὸν Ἀπόλλωνα, ἀμφοῖν +δὲ ἀπρὶξ εἴχετο τοῦ Διὸς καὶ Κρόνου Μάρκος. +πλανώμενον δὲ πολλὰ καὶ περιτρέχοντα τὸν +Καίσαρα κατελεήσας ὁ μέγας Ἄρης ἥ τε +Ἀφροδίτη παρ᾽ ἑαυτοὺς ἀκαλεσάτην· Τραïανὸς +δὲ παρὰ τὸν Ἀλέξανδρον ἔθει ὡς ἐκείνῳ συγκαθεδούμενος. +[336] ὁ δὲ Κωνσταντίνος, οὐχ εὑρίσκων +ἐν θεοῖς τοῦ βίου τὸ ἀρχέτυπον, ἐγγύθεν τὴν +Τρυφὴν κατιδὼν ἔδραμε πρὸς αὐτήν· ἡ δὲ ὑπολαβοῦσα +μαλακῶς καὶ περιβαλοῦσα τοῖς πήχεσι +πέπλοις τε αὐτὸν ποικίλοις ἀσκήσασα καὶ καλλωπίσασα +πρὸς τὴν Ἀσωτίαν ἀπήγαγεν, ἵνα +καὶ τὸν Ἰησοῦν εὑρὼν ἀναστρεφόμενον καὶ +προαγορεύοντα πᾶσιν, <q>Ὅστις φθορεύς, ὅστις +μιαιφόνος, ὅστις ἐναγὴς καὶ βδελυρός, [B] ἴτω θαρρῶν· +ἀποφανῶ γὰρ αὐτὸν τουτῳὶ τῷ ὕδατι λούσας +αὐτίκα καθαρόν, κἂν πάλιν ἔνοχος τοῖς αὐτοῖς +γένηται, δώσω τὸ στῆθος πλήξαντι καὶ τὴν +κεφαλὴν τατάξαντι καθαρῷ γενέσθαι,</q> σφόδρα +ἄσμενος ἐνέτυχεν αὐτῷ, συνεξαγαγὼν τῆς τῶν +θεῶν ἀγορᾶς τοὺς παῖδας. ἐπέτριβον δ᾽ αὐτόν +τε κἀκείνους οὐχ ἧττον τῆς ἀθεότητος οἱ παλαμναῖοι +δαίμονες, αἱμάτων συγγενῶν τιννύμενοι +δίκας, ἕως ὁ Ζεὺς διὰ τὸν Κλαύδιον καὶ Κωνστάντιον +ἔδωκεν ἀναπνεῦσαι. +</p> + +<p> +(Then silence was proclaimed and the gods cast a +secret ballot. It turned out that Marcus had most +of the votes. After conferring apart with his father,<note place='foot'>Kronos.</note> +Zeus bade Hermes make a proclamation as follows: +<q>Know all ye mortals who have entered this contest, +that according to our laws and decrees the victor is +allowed to exult but the vanquished must not complain. +Depart then wherever you please, and in +future live every one of you under the guidance of +the gods. Let every man choose his own guardian +and guide.</q> +After this announcement, Alexander hastened to +Heracles, and Octavian to Apollo, but Marcus attached +himself closely to Zeus and Kronos. Caesar wandered +about for a long time and ran hither and thither, till +mighty Ares and Aphrodite took pity on him and +summoned him to them. Trajan hastened to Alexander +and sat down near him. As for Constantine, +he could not discover among the gods the model of +his own career, but when he caught sight of Pleasure, +who was not far off, he ran to her. She received him +tenderly and embraced him, then after dressing him +in raiment of many colours and otherwise making +him beautiful, she led him away to Incontinence. +There too he found Jesus, who had taken up his +abode with her and cried aloud to all comers: <q>He +that is a seducer, he that is a murderer, he that is +sacrilegious and infamous, let him approach without +fear! For with this water will I wash him and will +straightway make him clean. And though he should +be guilty of those same sins a second time, let him +but smite his breast and beat his head and I will +make him clean again.</q> To him Constantine came +gladly, when he had conducted his sons forth from +the assembly of the gods. But the avenging +deities none the less punished both him and them +for their impiety, and exacted the penalty for the +shedding of the blood of their kindred,<note place='foot'>Introduction to Volume I. p. vii.</note> until Zeus +granted them a respite for the sake of Claudius and +Constantius.<note place='foot'>Constantius Chlorus.</note>) +</p> + +<pb n='414'/><anchor id='Pg414'/><anchor id='Pg415'/> + +<p> +[C] Σοὶ δέ, πρὸς ἡμᾶς λέγων ὁ Ἑρμῆς, δέδωκα τὸν +πατέρα Μίθραν ἐπιγνῶναι· σὺ δ᾽ αὐτοῦ τῶν +ἐντολῶν ἔχου, πεῖσμα καὶ ὅρμον ἀσφαλῆ ζῶντί +τε σεαυτῷ παρασκευάζων, καὶ ἡνίκα ἂν ἐνθένδε +ἀπιέναι δέῃ, μετὰ τῆς ἀγαθῆς ἐλπίδος ἡγεμόνα +θεὸν εὐμενῆ καθιστὰς σεαυτῷ. +</p> + +<p> +(<q>As for thee,</q> Hermes said to me, <q>I have +granted thee the knowledge of thy father Mithras. +Do thou keep his commandments, and thus secure +for thyself a cable and sure anchorage throughout +thy life, and when thou must depart from the world +thou canst with good hopes adopt him as thy +guardian god.</q>) +</p> + +</div> + +</div> + +<pb n='418'/><anchor id='Pg418'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Misopogon, Or, Beard-Hater</head> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Introduction</head> + +<p> +Julian came to Antioch on his way to Persia in +the autumn of 361 and stayed there till March, 362. +The city was rich and important commercially, but +in Julian's eyes her glory depended on two things, +the famous shrine of Apollo and the school of +rhetoric; and both of these had been neglected by +the citizens during the reign of Constantius. A +Christian church had been built in Apollo's grove +in the suburb of Daphne, and Libanius, Antioch's most +distinguished rhetorician, was more highly honoured +at Nicomedia.<note place='foot'>cf. Libanius, <hi rend='italic'>Oration</hi> 29. 220, where he warns the people +of Antioch that Caesarea had already robbed them of one +sophist by the offer of a higher salary, and exhorts them not +to neglect rhetoric, the cause of their greatness.</note> Julian's behaviour at Antioch and +his failure to ingratiate himself with the citizens +illustrates one of the causes of the failure of his +Pagan restoration. His mistake was that he did +not attempt to make Paganism popular, whereas +Christianity had always been democratic. He is +always reminding the common people that the true +knowledge of the gods is reserved for philosophers; +and even the old conservative Pagans did +not share his zeal for philosophy. Antioch moreover +was a frivolous city. The Emperor Hadrian three +centuries earlier had been much offended by the +levity of her citizens, and the homilies of Saint +<pb n='419'/><anchor id='Pg419'/> +Chrysostom exhibit the same picture as Julian's +satire. His austere personality and mode of life +repelled the Syrian populace and the corrupt officials +of Antioch. They satirised him in anapaestic verses, +and either stayed away from the temples that he +restored or, when they did attend in response to his +summons, showed by their untimely applause of the +Emperor that they had not come to worship his gods. +Julian's answer was this satire on himself which he +addresses directly to the people of Antioch. But he +could not resist scolding them, and the satire on his +own habits is not consistently maintained. After he +had left the city the citizens repented and sent a +deputation to make their peace with him, but in +spite of the intercession of Libanius, who had accompanied +him to Antioch, he could not forgive the +insults to himself or the irreverence that had been +displayed to the gods. +</p> + +</div> + +<pb n='420'/><anchor id='Pg420'/><anchor id='Pg421'/> + +<div> + +<p> +[337] ΙΟΥΛΙΑΝΟΥ ΑΥΤΟΚΡΑΤΟΡΟΣ +</p> + +<p> +(Julian, Emperor) +</p> + +<p> +ΑΝΤΙΟΧΙΚΟΣ<note place='foot'>"The Discourse at Antioch" is an alternative title in +the MSS.</note> Η ΜΙΣΟΠΩΓΩΝ +</p> + +<p> +(Antiochene, or Beard-Hater) +</p> + +<p> +Ἀνακρέοντι τῷ ποιητῇ πολλὰ ἐποιήθη μέλη +χαρίεντα· τρυφᾶν γὰρ ἔλαχεν ἐκ μοιρῶν· Ἀλκαίῳ +δ᾽ οὐκέτι οὐδ᾽ Ἀρχιλόχῳ τῷ Παρίῳ τὴν +μοῦσαν ἔδωκεν ὁ θεὸς εἰς εὐφροσύνας καὶ ἡδονὰς +τρέψαι· μοχθεῖν γὰρ ἄλλοτε ἄλλως ἀναγκαζόμενοι +τῇ μουσικῇ πρὸς τοῦτο ἐχρῶντο, [B] κουφότερα +ποιοῦντες αὑτοῖς ὅσα ὁ δαίμων ἐδίδου τῇ εἰς τοὺς +ἀδικοῦντας λοιδορίᾳ. ἐμοὶ δὲ ἀπαγορεύει μὲν ὁ +νόμος ἐπ᾽ ὀνόματος αἰτιᾶσθαι τοὺς ἀδικουμένους +μὲν οὐδέν, εἶναι δ᾽ ἐπιχειροῦντας δυσμενεῖς, ἀφαιρεῖται +δὲ τὴν ἐν τοῖς μέλεσι μουσικὴν ὁ νῦν ἐπικρατῶν +ἐν τοῖς ἐλευθέροις τῆς παιδείας τρόπος. +αἴσχιον γὰρ εἶναι δοκεῖ νῦν μουσικὴν ἐπιτηδεύειν, +ἢ πάλαι ποτὲ ἐδόκει τὸ πλουτεῖν ἀδίκως. [C] οὐ μὴν +ἀφέξομαι διὰ τοῦτο τῆς ἐμοὶ δυνατῆς ἐκ μουσῶν +ἐπικουρίας. ἐθεασάμην τοι καὶ τοὺς ὑπὲρ τὸν +<pb n='422'/><anchor id='Pg422'/><anchor id='Pg423'/> +Ῥῆνον βαρβάρους ἄγρια μέλη λέξει πεποιημένα +παραπλησίᾳ τοῖς κρωγμοῖς τῶν τραχὺ βοώντων +ὀρνόθων ᾄδοντας καὶ εὐφραινομένους ἐπὶ τοῖς +μέλεσιν. [338] εἶναι γὰρ οἶμαι συμβαίνει τοῖς φαύλοις +τὴν μουσικὴν λυπηροῖς μὲν τοῖς θεάτροις, σφίσι +δ᾽ αὐτοῖς ἡδίστοις. ὁ δὴ καὶ αὐτὸς ξυννοήσας +εἴωθα πρὸς ἐμαυτὸν λέγειν ὅπερ ὁ Ἰσμηνίας οὐκ +ἀπὸ τῆς ἴσης μὲν ἕξεως, ἀπὸ δὲ τῆς ὁμοίας, ὡς +ἐμαυτὸν πείθω, μεγαλοφροσύνης, ὅτι δῆτα ταῖς +μούσαις ᾄδω καὶ ἐμαυτῷ. +</p> + +<p> +(Anacreon the poet composed many delightful +songs; for a luxurious life was allotted to him by +the Fates. But Alcaeus and Archilochus of Paros<note place='foot'>In the seventh century <hi rend='smallcaps'>b.c.</hi> Alcaeus of Lesbos and +Archilochus both suffered exile, and the latter fell in battle +against Naxos. For the misfortunes of Alcaeus, cf. Horace, +<hi rend='italic'>Odes</hi> 2. 13.</note> +the god did not permit to devote their muse to +mirth and pleasure. For constrained as they were +to endure toil, now of one sort, now of another, they +used their poetry to relieve their toil, and by +abusing those who wronged them they lightened +the burdens imposed on them by Heaven. But +as for me, the law forbids me to accuse by name +those who, though I have done them no wrong, try +to show their hostility to me; and on the other +hand the fashion of education that now prevails +among the well-born deprives me of the use of the +music that consists in song. For in these days men +think it more degrading to study music than once in +the past they thought it to be rich by dishonest +means. Nevertheless I will not on that account +renounce the aid that it is in my power to win from +the Muses. Indeed I have observed that even the +barbarians across the Rhine sing savage songs composed +in language not unlike the croaking of harsh-voiced +birds, and that they delight in such songs. +For I think it is always the case that inferior +musicians, though they annoy their audiences, give +very great pleasure to themselves. And with this in +mind I often say to myself, like Ismenias—for though +my talents are not equal to his, I have as I persuade +myself a similar independence of soul—<q>I sing for +the Muses and myself.</q><note place='foot'>For Ismenias of Thebes cf. Plutarch, <hi rend='italic'>Pericles</hi>. The saying +became a proverb; cf. Dio Chrysostom, <hi rend='italic'>Oration</hi> 78. 420; +Themistius 366 <hi rend='smallcaps'>b</hi>; Burton, <hi rend='italic'>Anatomy of Melancholy</hi>, <q>I have +lived <hi rend='italic'>mihi et Musis</hi> in the University.</q></note>) +</p> + +<p> +Τὸ δ᾽ ᾆσμα πεζῇ μὲν λέξει πεποίηται, λοιδορίας +δ᾽ ἔχει πολλὰς καὶ μεγάλας, οὐκ εἰς ἄλλους μὰ +Δία· [B] πῶς γάρ; ἀπαγορεύοντος τοῦ νόμου· εἰς +δὲ τὸν ποιητὴν αὐτὸν καὶ τὸν ξυγγραφέα. τὸ γὰρ +εἰς ἑαυτὸν γράφειν εἴτε ἐπαίνους εἴτε ψόγους +εἴργει νόμος οὐδείς. ἐπαινεῖν μὲν δὴ καὶ σφόδρα +ἐθέλων ἐμαυτὸν οὐκ ἔχω, ψέγειν δὲ μυρία, καὶ +πρῶτον ἀρξάμενος ἀπὸ τοῦ προσώπου. τούτῳ +γὰρ οἶμαι φύσει γεγονότι μὴ λίαν καλῷ μηδ᾽ +εὐπρεπεῖ μηδ᾽ ὡραίῳ ὑπὸ δυστροπίας καὶ δυσκολίας +αὐτὸς [C] προστέθεικα τὸν βαθὺν τουτονὶ +πώγωνα, δίκας αὐτὸ πραττόμενος, ὡς ἔοικεν, οὐδενὸς +μὲν ἄλλου, τοῦ δὲ μὴ φύσει γενέσθαι καλόν. +ταῦτά τοι διαθεόντων ἀνέχομαι τῶν φθειρῶν +ὥσπερ ἐν λόχμῃ τῶν θηρίων. ἐσθίειν δὲ λάβρως +ἢ πίνειν χανδὸν οὐ συγχωροῦμαι· δεῖ γὰρ οἶμαι +προσέχειν, μὴ λάθω συγκαταφαγὼν<note place='foot'>συγκαταφαγὼν Cobet, καὶ συγκαταφαγὼν Hertlein, MSS.</note> τὰς τρίχας +<pb n='424'/><anchor id='Pg424'/><anchor id='Pg425'/> +τοῖς ἄρτοις. [D] ὑπὲρ δὲ τοῦ φιλεῖσθαι καὶ φιλεῖν +ἥκιστα ἀλγῶ. καίτοι καὶ τοῦτο ἔχειν ἔοικεν ὁ +πώγων ὥσπερ τὰ ἄλλα λυπηρόν, οὐκ ἐπιτρέπων +καθαρὰ λείοις καὶ διὰ τοῦτο οἶμαι γλυκερώτερα +χείλεσι χείλη προσμάττειν, ὅπερ ἤδη τις ἔφη τῶν +ἐργασαμένων ξὺν τῷ Πανὶ καὶ τῇ Καλλιόπῃ εἰς +τὸν Δάφνιν ποιήματα. ὑμεῖς δέ φατε δεῖν καὶ +σχοινία πλέκειν ἐνθένδε· καὶ ἕτοιμος παρέχειν, +ἢν μόνον ἕλκειν δυνηθῆτε καὶ μὴ τὰς ἀτρίπτους +ὑμῶν καὶ μαλακὰς χεῖρας ἡ τραχύτης αὐτῶν +δεινὰ ἐργάσηται. νομίσηι δὲ μηδεὶς δυσχεραίνειν +ἐμὲ τῷ σκώμματι. [339] δίδωμι γὰρ αὐτὸς τὴν αἰτίαν +ὥσπερ οἱ τράγοι τὸ γένειον ἔχων, ἐξὸν οἶμαι λεῖον +αὐτὸ ποιεῖν καὶ ψιλόν, ὁποῖον οἱ καλοὶ τῶν παίδων +ἔχουσιν ἅπασαί τε αἱ γυναῖκες, αἷς φύσει +πρόσεστι τὸ ἐράσμιον. ὑμεῖς δὲ καὶ ἐν τῷ γήρᾳ +ζηλοῦντες τοὺς ὑμῶν αὐτῶν υἱέας καὶ τὰς θυγατέρας +ὑπὸ ἁβρότητος βίου καὶ ἴσως ἁπαλότητος +τρόπου λεῖον ἐπιμελῶς ἐργάζεσθε, τὸν ἄνδρα +ὑποφαίνοντες [B] καὶ παραδεικνύντες διὰ τοῦ μετώπου +καὶ οὐχ ὥσπερ ἡμεῖς ἐκ τῶν γνάθων. +</p> + +<p> +(However the song that I now sing has been +composed in prose, and it contains much violent +abuse, directed not, by Zeus, against others—how +could it be, since the law forbids?—but against the +poet and author himself. For there is no law to +prevent one's writing either praise or criticism of +oneself. Now as for praising myself, though I should +be very glad to do so, I have no reason for that; but +for criticising myself I have countless reasons, and +first I will begin with my face. For though nature +did not make this any too handsome or well-favoured +or give it the bloom of youth, I myself out of sheer +perversity and ill-temper have added to it this long +beard of mine, to punish it, as it would seem, for +this very crime of not being handsome by nature. +For the same reason I put up with the lice that +scamper about in it as though it were a thicket for +wild beasts. As for eating greedily or drinking with +my mouth wide open, it is not in my power; for I +must take care, I suppose, or before I know it I shall +eat up some of my own hairs along with my crumbs +of bread. In the matter of being kissed and kissing +I suffer no inconvenience whatever. And yet for +this as for other purposes a beard is evidently +troublesome, since it does not allow one to press +shaven <q>lips to other lips more sweetly</q>—because +they are smooth, I suppose—as has been said already +by one of those who with the aid of Pan and +Calliope composed poems in honour of Daphnis.<note place='foot'>Daphnis is the hero of bucolic poetry; Julian echoes +Theocritus 12. 32 ὃς δέ κε προσμάξῃ γλυκερώτερα χείλεσι χείλη.</note> +But you say that I ought to twist ropes from it! +Well I am willing to provide you with ropes if only +you have the strength to pull them and their +roughness does not do dreadful damage to your +<q>unworn and tender hands.</q><note place='foot'><hi rend='italic'>Odyssey</hi> 22. 151; cf. Zonaras 13. 12. 213, Dindorf.</note> And let no one +suppose that I am offended by your satire. For +I myself furnish you with an excuse for it +by wearing my chin as goats do, when I might, +I suppose, make it smooth and bare as handsome +youths wear theirs, and all women, who +are endowed by nature with loveliness. But you, +since even in your old age you emulate your own +sons and daughters by your soft and delicate way +of living, or perhaps by your effeminate dispositions, +carefully make your chins smooth, and your manhood +you barely reveal and slightly indicate by your +foreheads, not by your jaws as I do.) +</p> + +<p> +Ἐμοὶ δὲ οὐκ ἀπέχρησε μόνον ἡ βαθύτης τοῦ +γενείου, ἀλλὰ καὶ τῇ κεφαλῇ πρόσεστιν αὐχμός, +καὶ ὀλιγάκις κείρομαι καὶ ὀνυχίζομαι, καὶ τοὺς +δακτύλους ὑπὸ τοῦ καλάμου τὰ πολλὰ ἔχω +μέλανας. εἰ δὲ βούλεσθέ τι καὶ τῶν ἀπορρήτων +μαθεῖν, ἔστι μοι τὸ στῆθος δασὺ καὶ λάσιον ὥσπερ +<pb n='426'/><anchor id='Pg426'/><anchor id='Pg427'/> +τῶν λεόντων, οἵπερ βασιλεύουσι τῶν θηρίων, οὐδὲ +ἐποίησα λεῖον αὐτὸ πώποτε διὰ δυσκολίαν καὶ +μικροπρέπειαν, [C] οὐδὲ ἄλλο τι μέρος τοῦ σώματος +εἰργασάμην λεῖον οὐδὲ μαλακόν. εἶπον γ᾽ ἂν +ὑμῖν, εἴ τις ἦν μοι καὶ ἀκροχορδὼν ὥσπερ τῷ +Κικέρωνι·<note place='foot'>Κικέρωνι Naber, cf. Plutarch, <hi rend='italic'>Cicero</hi>, Κίμωνι Hertlein, +MSS.</note> νυνὶ δ᾽ οὐκ ἔστι. καὶ εἰ<note place='foot'>εἰ Reiske, ἃ Hertlein, MSS.</note> συγγινώσκετε, +φράσω ὑμῖν καὶ<note place='foot'>ὑμῖν καὶ Reiske, μὲν Hertlein, MSS.</note> ἕτερον. ἐμοὶ γὰρ οὐκ +ἀπόχρῃ τὸ σῶμα εἶναι τοιοῦτο, πρὸς δὲ καὶ δίαιτα +παγχάλεπος ἐπιτηδεύεται. εἴργω τῶν θεάτρων +ἐμαυτὸν ὑπ᾽ ἀβελτηρίας, οὐδ᾽ εἴσω τῆς αὐλῆς +παραδέχομαι τὴν θυμέλην ἔξω τῆς νουμηνίας τοῦ +ἔτους ὑπ᾽ ἀναισθησίας, [D] ὥσπερ τινὰ φόρον ἢ +δασμὸν εἰσφέρων καὶ ἀποδιδοὺς ἄγροικος ὀλίγα +ἔχων οὐκ ἐπιεικεῖ δεσπότῃ. καὶ τότε δὲ εἰσελθὼν +τοῖς ἀφοσιουμένοις ἔοικα. κέκτημαι δὲ οὐδένα, +καὶ ταῦτα βασιλεὺς ἀκούων μέγας, ὃς καθάπερ +ὕπαρχος ἢ στρατηγὸς διὰ πάσης τῆς οἰκουμένης +ἄρξει τῶν μίμων καὶ τῶν ἡνιόχων· ὅπερ ὑμεῖς +ὁρῶντες ὀλίγῳ πρότερον +</p> + +<p> +(But as though the mere length of my beard were +not enough, my head is dishevelled besides, and I +seldom have my hair cut or my nails, while my +fingers are nearly always black from using a pen. +And if you would like to learn something that +is usually a secret, my breast is shaggy, and covered +with hair, like the breasts of lions who among wild +beasts are monarchs like me, and I have never in my +life made it smooth, so ill-conditioned and shabby +am I nor have I made any other part of my +body smooth or soft. If I had a wart like Cicero,<note place='foot'>cf. Plutarch, <hi rend='italic'>Cicero</hi>, who says that Cicero had a wart on +his nose.</note> I +would tell you so; but as it happens I have none. +And by your leave I will tell you something else. I +am not content with having my body in this rough +condition, but in addition the mode of life that I +practise is very strict indeed. I banish myself from +the theatres, such a dolt am I, and I do not admit +the thymele<note place='foot'><hi rend='italic'>i.e.</hi> the altar of Dionysus which was set up in the +orchestra.</note> within my court except on the first day +of the year, because I am too stupid to appreciate +it; like some country fellow who from his small +means has to pay a tax or render tribute to a harsh +master. And even when I do enter the theatre I +look like a man who is expiating a crime. Then +again, though I am entitled a mighty Emperor, +I employ no one to govern the mimes and chariot-drivers +as my lieutenant or general throughout the +inhabited world. And observing this recently,) +</p> + +<quote rend='display'> + +<lg> +<l rend='margin-left: 24'>ἀναμιμνήσκεσθε νῦν</l> +<l>ἥβης ἐκείνης νοῦ τ᾽ ἐκείνου καὶ φρενῶν.<note place='foot'>ἀναμιμνήσκεσθε—φρενῶν Hertlein writes as prose; Brambs +identified as a fragment of Cratinus.</note></l> +</lg> + +<p> +(<q>You +now recall that youth of his, his wit and wisdom.</q><note place='foot'>Cratinus, <hi rend='italic'>Eunidae</hi> <hi rend='italic'>fr.</hi> 1; cf. Synesius, <hi rend='italic'>Epistle</hi> 129; Julian +refers to Constantius, whom the people of Antioch now compare +with him.</note>) +</p> + +</quote> + +<p> +[340] Ἦν μὲν οὖν ἴσως καὶ τοῦτο βαρὺ καὶ δεῖγμα +ἐναργὲς μοχθηρίας τρόπου· προστίθημι δὲ ἐγώ +τι καινότερον ἀεί· μισῶ τὰς ἱπποδρομίας, ὥσπερ +οἱ χρήματα ὠφληκότες τὰς ἀγοράς. ὀλιγάκις +οὖν εἰς αὐτὰς φοιτῶ ἐν ταῖς ἑορταῖς τῶν θεῶν +<pb n='428'/><anchor id='Pg428'/><anchor id='Pg429'/> +οὐδὲ διημερεύω, καθάπερ εἰώθεσαν ὅ τε ἀνεψιὸς +ὁ ἐμὸς καὶ ὁ θεῖος καὶ ὁ ἀδελφὸς ὁ ὁμοπάτριος. +ἓξ δὲ τοὺς πάντας θεώμενος δρόμους, οὐδ᾽ αὐτοὺς +ὡς ἄν τις ἐρῶν [B] τοῦ πράγματος ἢ ναὶ μὰ Δία μὴ +μισῶν αὐτὸ μηδὲ ἀποστρεφόμενος, ἄσμενος ἀπαλλάττομαι. +</p> + +<p> +(Perhaps you had this other grievance and clear +proof of the worthlessness of my disposition—for +I keep on adding some still more strange characteristic—I +mean that I hate horse-races as men who +owe money hate the market-place. Therefore I +seldom attend them, only during the festivals of the +gods; and I do not stay the whole day as my cousin<note place='foot'>Constantius.</note> +used to do, and my uncle<note place='foot'>Count Julian who had been Governor of Antioch. cf. +<hi rend='italic'>Letter</hi> 13.</note> and my brother and my +father's son.<note place='foot'>Gallus his half-brother.</note> Six races are all that I stay to see, +and not even those with the air of one who loves +the sport, or even, by Zeus, with the air of one who +does not hate and loathe it, and I am glad to get +away.) +</p> + +<p> +Ἀλλὰ τὰ μὲν ἔξω ταῦτα· καίτοι πόστον +εἴρηταί μοι μέρος τῶν ἐμῶν εἰς ὑμᾶς ἀδικημάτων; +τὰ δὲ ἔνδον ἄγρυπνοι νύκτες ἐν στιβάδι, καὶ +τροφὴ παντὸς ἥττων κόρου πικρὸν ἦθος ποιεῖ +καὶ τρυφώσῃ πόλει πολέμιον. οὐ μὴν ὑμῶν· +γ᾽ ἕνεκα τοῦτο ἐπιτηδεύεται παρ᾽ ἐμοῦ· δεινὴ +δέ τις ἐκ παιδαρίου με καὶ ἀνόητος ἀπάτη +καταλαβοῦσα τῇ γαστρὶ πολεμεῖν ἔπεισεν, οὐδὲ +ἐπιτρέπω [C] πολλῶν ἐμπίμπλασθαι σιτίων αὐτῇ. +ὀλιγιστάκις<note place='foot'>ὀλιγιστάκις Hertlein suggests, ὀλιγάκις MSS.</note> οὖν ἐμοὶ τῶν πάντων ἐμέσαι συνέβη. +καὶ μέμνημαι αὐτὸ παθὼν ἐξ ὅτου καῖσαρ ἐγενόμην +ἅπαξ ἀπὸ συμπτώματος, οὐ πλησμονῆς. +ἄξιον δὲ ὑπομνησθῆναι διηγήματος οὐδὲ αὐτοῦ +πάνυ χαρίεντος, ἐμοὶ δὲ διὰ τοῦτο μάλιστα +οἰκείου. +</p> + +<p> +(But all these things are externals; and indeed +what a small fraction of my offences against you +have I described! But to turn to my private life +within the court. Sleepless nights on a pallet and +a diet that is anything rather than surfeiting make +my temper harsh and unfriendly to a luxurious city +like yours. However it is not in order to set an +example to you that I adopt these habits. But in +my childhood a strange and senseless delusion came +over me and persuaded me to war against my belly, +so that I do not allow it to fill itself with a great +quantity of food. Thus it has happened to me most +rarely of all men to vomit my food. And though I +remember having this experience once, after I +became Caesar, it was by accident and was not due +to over-eating. It may be worth while to tell the +story which is not in itself very graceful, but for +that very reason is especially suited to me.) +</p> + +<p> +[D] Ἐτύγχανον ἐγὼ χειμάζων περὶ τὴν φίλην +Λουκετίαν· ὀνομάζουσι δ᾽ οὕτως οἱ Κελτοὶ τῶν +Παρισίων τὴν πολίχνην· ἔστι δ᾽ οὐ μεγάλη νῆσος +ἐγκειμένη τῷ ποταμῷ, καὶ αὐτὴν κύκλῳ πᾶσαν +τεῖχος περιλαμβάνει,<note place='foot'>περιλαμβάνει Cobet, καταλαμβάνει Hertlein, MSS.</note> ξύλιναι δ᾽ ἐπ᾽ αὐτὴν +ἀμφοτέρωθεν εἰσάγουσι γέφυραι, καὶ ὀλιγάκις +ὁ ποταμὸς ἐλαττοῦται καὶ μείζων γένεται, τὰ +πολλὰ δ᾽ ἔστιν ὁποῖος ὥρᾳ θέρους καὶ χειμῶνος, +<pb n='430'/><anchor id='Pg430'/><anchor id='Pg431'/> +ὕδωρ ἥδιστον καὶ καθαρώτατον ὁρᾶν καὶ πίνειν +ἐθέλοντι παρέχων. ἅτε γὰρ νῆσον οἰκοῦντας +ὑδρεύεσθαι μάλιστα ἐνθένδε χρή. γίνεται δὲ +[341] καὶ ὁ χειμὼν ἐκεῖ πρᾳότερος εἴτε ὑπὸ τῆς θέρμης +τοῦ ὠκεανοῦ· στάδια γὰρ ἀπέχει τῶν ἐννακοσίων +οὐ πλείω, καὶ διαδίδοται τυχὸν λεπτή τις αὔρα +τοῦ ὕδατος, εἶναι δὲ δοκεῖ θερμότερον τὸ θαλάττιον +τοῦ γλυκέος· εἴτε οὖν ἐκ ταύτης εἴτε ἐκ τινος +ἄλλης αἰτίας ἀφανοῦς ἐμοί, τὸ πρᾶγμα ἐστι +τοιοῦτον, ἀλεεινότερον ἔχουσιν οἱ τὸ χωρίον +οἰκοῦντες τὸν χειμῶνα, καὶ φύεται παρ᾽ αὐτοῖς +ἄμπελος ἀγαθή, καὶ συκᾶς ἤδη εἰσιν οἳ<note place='foot'>εἰσιν οἳ Cobet, τινές εἰσιν οἳ Hertlein, MSS.</note> ἐμηχανήσαντο, +σκεπάζοντες [B] αὐτὰς τοῦ χειμῶνος ὥσπερ +ἱματίοις τῇ καλάμῃ τοῦ πυροῦ καὶ τοιούτοις +τισίν, ὅσα εἴωθεν εἴργειν τὴν ἐκ τοῦ ἀέρος +ἐπιγιγνομένην τοῖς δένδροις βλάβην. ἐγένετο δὴ +οὖν ὁ χειμὼν τοῦ εἰωθότος σφοδρότερος, καὶ +παρέφερεν ὁ ποταμὸς ὥσπερ μαρμάρου πλάκας· +ἴστε δήπου τὸν Φρύγιον λίθον τὸν λευκόν· τούτῳ +ἐῴκει μάλιστα τὰ κρύσταλλα,<note place='foot'>τὸν—κρύσταλλα Hertlein suggests, ᾧ ἐῴικει μάλιστα τοῦ +λευκοῦ τούτου τὰ κρύσταλλα, MSS.</note> μεγάλα καὶ +ἐπάλληλα φερόμενα· καὶ δὴ καὶ συνεχῆ ποιεῖν +ἤδη τὸν πόρον ἔμελλε [C] καὶ τὸ ῥεῦμα γεφυροῦν. +ὡς οὖν ἐν τούτοις ἀγριώτερος ἦν τοῦ συνήθους, +ἐθάλπετο δὲ τὸ δωμάτιον οὐδαμῶς, οὗπερ ἐκάθευδον, +ὅνπερ εἰώθει τρόπον ὑπογαίοις<note place='foot'>ὑπογαίοις Naber, cf. Pliny <hi rend='italic'>Ep.</hi> 2. 17; ὑπὸ ταῖς Hertlein, +MSS.</note> καμίνοις +τὰ πολλὰ τῶν οἰκημάτων ἐκεῖ θερμαίνεσθαι, +καὶ ταῦτα ἔχον εὐτρεπῶς πρὸς τὸ παραδέξασθαι +τὴν ἐκ τοῦ πυρὸς ἀλέαν· συνέβη δ᾽ οἶμαι καῖ +<pb n='432'/><anchor id='Pg432'/><anchor id='Pg433'/> +τότε διὰ σκαιότητα τὴν ἐμὴν καὶ τὴν εἰς ἐμαυτὸν +πρῶτον, ὡς εἰκός, ἀπανθρωπίαν· ἐβουλόμην γὰρ +ἐθίζειν ἐμαυτὸν ἀνέχεσθαι τὸν ἀέρα ταύτης +ἀνενδεῶς ἔχοντα τῆς βοηθείας. ὡς δὲ ὁ χειμὼν +ἐπεκράτει καὶ ἀεὶ μείζων ἐπεγίνετο, [D] θερμῆναι +μὲν οὐδ᾽ ὣς ἐπέτρεψα τοῖς ὑπηρέταις τὸ οἴκημα, +δεδιὼς κινῆσαι τὴν ἐν τοῖς τοίχοις ὑγρότητα, +κομίσαι δ᾽ ἔνδον ἐκέλευσα πῦρ κεκαυμένον καὶ +ἄνθρακας λαμπροὺς ἀποθέσθαι παντελῶς μετρίους. +οἱ δὲ καίπερ ὄντες οὐ πολλοὶ παμπληθεῖς ἀπὸ +τῶν τοίχων ἀτμοὺς ἐκίνησαν, ὑφ᾽ ὧν κατέδαρθον. +ἐμπιμπλαμένης δέ μοι τῆς κεφαλῆς ἐδέησα μὲν +ἀποπνιγῆναι, [342] κομισθεὶς δ᾽ ἔξω, τῶν ἰατρῶν +παραινούντων ἀπορρῖψαι τὴν ἐντεθεῖσαν ἄρτι +τροφήν, οὔτι μὰ Δία πολλὴν οὖσαν, ἐξέβαλον, +καὶ ἐγενόμην αὐτίκα ῥᾴων, ὥστε μοι γενέσθαι +κουφοτέραν τὴν νύκτα καὶ τῆς ὑστεραίας πράττειν +ὄ,τιπερ ἐθέλοιμι. +</p> + +<p> +(I happened to be in winter quarters at my beloved +Lutetia—for that is how the Celts call the capital of +the Parisians. It is a small island lying in the river; +a wall entirely surrounds it, and wooden bridges +lead to it on both sides. The river seldom rises and +falls, but usually is the same depth in the winter as +in the summer season, and it provides water which is +very clear to the eye and very pleasant for one who +wishes to drink. For since the inhabitants live on +an island they have to draw their water chiefly from +the river. The winter too is rather mild there, +perhaps from the warmth of the ocean, which is not +more than nine hundred stades distant, and it may +be that a slight breeze from the water is wafted so +far; for sea water seems to be warmer than fresh. +Whether from this or from some other cause obscure +to me, the fact is as I say, that those who live in +that place have a warmer winter. And a good kind +of vine grows thereabouts, and some persons have +even managed to make fig-trees grow by covering +them in winter with a sort of garment of wheat +straw and with things of that sort, such as are used +to protect trees from the harm that is done them by +the cold wind. As I was saying then, the winter +was more severe than usual, and the river kept +bringing down blocks like marble. You know, I +suppose, the white stone that comes from Phrygia; +the blocks of ice were very like it, of great size, and +drifted down one after another; in fact it seemed +likely that they would make an unbroken path and +bridge the stream. The winter then was more +inclement than usual, but the room where I slept +was not warmed in the way that most houses are +heated, I mean by furnaces underground; and that +too though it was conveniently arranged for letting +in heat from such a fire. But it so happened +I suppose, because I was awkward then as now, and +displayed inhumanity first of all, as was natural, +towards myself. For I wished to accustom myself +to bear the cold air without needing this aid. And +though the winter weather prevailed and continually +increased in severity, even so I did not allow my +servants to heat the house, because I was afraid of +drawing out the dampness in the walls; but I +ordered them to carry in fire that had burned down +and to place in the room a very moderate number of +hot coals. But the coals, though there were not +very many of them, brought out from the walls +quantities of steam and this made me fall asleep. +And since my head was filled with the fumes I was +almost choked. Then I was carried outside, and +since the doctors advised me to throw up the food +I had just swallowed,—and it was little enough, by +Zeus—, I vomited it and at once became easier, so +that I had a more comfortable night, and next day +could do whatever I pleased.) +</p> + +<p> +Οὕτω μὲν οὖν ἐγὼ καὶ ἐν Κελτοῖς κατὰ τὸν +τοῦ Μενάνδρου Δύσκολον αὐτὸς ἐμαυτῷ πόνους +προσετίθην. ἀλλ᾽ ἡ Κελτῶν μὲν ταῦτα ῥᾷον +ἔφερεν ἀγροικία, πόλις δ᾽ εὐδαίμων καὶ μακαρία +καὶ πολυάνθρωπος εἰκότως ἄχθεται, [B] ἐν ᾗ πολλοὶ +μὲν ὀρχησταί, πολλοὶ δ᾽ αὐληταί, μῖμοι δὲ +πλείους τῶν πολιτῶν, αἰδὼς δ᾽ οὐκ ἔστιν ἀρχόντων. +ἐρυθριᾶν γὰρ πρέπει τοῖς ἀνάνδροις, ἐπεὶ +τοῖς γε ἀνδρείοις, ὥσπερ ὑμεῖς, ἕωθεν κωμάζειν, +νύκτωρ ἡδυπαθεῖν, ὅτι τῶν νόμων ὑπερορᾶτε μὴ +<pb n='434'/><anchor id='Pg434'/><anchor id='Pg435'/> +λόγῳ διδάσκειν, ἀλλὰ τοῖς ἔργοις ἐνδείκνυσθαι. +καὶ γὰρ οἱ νόμοι φοβεροὶ διὰ τοὺς ἄρχοντας· +ὥστε ὅστις ἄρχοντα ὕβρισεν οὗτος ἐκ περιουσίας +τοὺς νόμους κατεπάτησεν· [C] ὡς δ᾽ ἐπὶ τούτοις +εὐφραινόμενοι δῆλον ποιεῖτε πολλαχοῦ μέν, οὐχ +ἥκιστα δ᾽ ἐν ταῖς ἀγοραῖς καὶ ἐν τοῖς θεάτροις, +ἀπὸ μὲν τῶν κρότων καὶ ἀπὸ τῆς βοῆς ὁ δῆμος, +οἱ δ᾽ ἐν τέλει τῷ γνωριμώτεροι μᾶλλον εἶναι καὶ +ὀνομάζεσθαι παρὰ πᾶσιν ἀφ᾽ ὧν εἰς τὰς τοιαύτας +ἑορτὰς ἐδαπάνησαν ἢ Σόλων ὁ Ἀθηναῖος ἀπὸ +τῆς πρὸς Κροῖσον τὸν Λυδῶν βασιλέα συνουσίας. +καλοὶ δὲ πάντες καὶ μεγάλοι καὶ λεῖοι καὶ +ἀγένειοι, [D] νέοι τε ὁμοίως καὶ πρεσβύτεροι ζηλωταὶ +τῆς εὐδαιμονίας τῶν Φαιάκων, +</p> + +<p> +(After this fashion then, even when I was among +the Celts, like the ill-tempered man in Menander,<note place='foot'>cf. <hi rend='italic'>Oration</hi> 3. 113 <hi rend='smallcaps'>c</hi>, note. Cobet thinks that the verse +in Menander, <hi rend='italic'>Duskolos</hi> was αὐτὸς δ᾽ ἐμαυτῷ προστίθημι τοὺς +πόνους.</note> +<q>I myself kept heaping troubles on my own head.</q> +But whereas the boorish Celts used easily to put up +with these ways of mine, they are naturally resented +by a prosperous and gay and crowded city in which +there are numerous dancers and flute players and +more mimes than ordinary citizens, and no respect +at all for those who govern. For the blush of +modesty befits the unmanly, but manly fellows like +you it befits to begin your revels at dawn, to spend +your nights in pleasure, and to show not only by +your words but by your deeds also that you despise +the laws. For indeed it is only by means of those +in authority that the laws inspire fear in men; so +that he who insults one who is in authority, over +and above this tramples on the laws. And that you +take pleasure in this sort of behaviour you show +clearly on many occasions, but especially in the +market-places and theatres; the mass of the people +by their clapping and shouting, while those in office +show it by the fact that, on account of the sums +they have spent on such entertainments, they are +more widely known and more talked about by all +men than Solon the Athenian ever was on account of +his interview with Croesus the king of the Lydians.<note place='foot'>For Solon's visit to Croesus at Sardis cf. Herodotus 1. 29.</note> +And all of you are handsome and tall and smooth-skinned +and beardless; for young and old alike you +are emulous of the happiness of the Phaeacians, and +rather than righteousness you prefer) +</p> + +<quote rend='display'> + +<lg> +<l>Εἵματα τ᾽ ἐξημοιβὰ λοετρά τε θερμὰ καὶ εὐνὰς</l> +</lg> + +<p> +(<q>changes of +raiment and warm baths and beds.</q><note place='foot'><hi rend='italic'>Odyssey</hi> 8. 249.</note>) +</p> + +</quote> + +<p> +ἀντὶ τῆς ὁσίας ἀποδεχόμενοι. +</p> + +<p> +<q rend='pre'>Τὴν δὴ σὴν ἀγροικίαν καὶ ἀπανθρωπίαν καὶ +σκαιότητα τούτοις ἁρμόσειν ὑπέλαβες; οὕτως +ἀνόητόν ἐστί σοι καὶ φαῦλον, ὦ πάντων ἀνθρώπων +ἀμαθέστατε καὶ φιλαπεχθημονέστατε, +τὸ λεγόμενον ὑπὸ τῶν ἀγεννεστάτων σῶφρον +τουτὶ ψυχάριον, ὃ δὴ σὐ κοσμεῖν καὶ καλλωπίζειν +σωφροσύνῃ χρῆναι νομίζεις; οὐκ ὀρθῶς, ὅτι πρῶτον +μὲν ἡ σωφροσύνη ὅ,τι [343] ποτ᾽ ἔστιν οὐκ ἴσμεν, +ὄνομα δ᾽ αὐτῆς ἀκούοντες μόνον ἔργον οὐχ ὁρῶμεν. +εἰ δ᾽ ὁποῖον σὺ νῦν ἐπιτηδεύεις ἐστίν, ἐπίστασθαι +μὲν ὅτι θεοῖς χρὴ δουλεύειν καὶ νόμοις, ἐκ τῶν +<pb n='436'/><anchor id='Pg436'/><anchor id='Pg437'/> +ἴσων δὲ τοῖς ὁμοτίμοις προσφέρεσθαι, καὶ τὴν ἐν +τούτοις ὑπεροχὴν φέρειν πρᾳότερον, ἐπιμελεῖσθαι +καὶ προνοεῖν, ὅπως οἱ πένητες ὑπὸ τῶν πλουτούντων +ἥκιστα ἀδικήσονται, καὶ ὑπὲρ τούτου +πράγματα ἔχειν, ὁποῖα εἰκός ἐστί σοι γενέσθαι +πολλάκις, ἀπεχθείας, ὀργάς, [B] λοιδορίας· εἶτα καὶ +ταῦτα φέρειν ἐγκρατῶς καὶ μὴ χαλεπαίνειν μηδ᾽ +ἐπιτρέπειν τῷ θυμῷ, παιδαγωγεῖν δὲ αὑτόν, ὡς +ἐνδέχεται, καὶ σωφρονίζειν· εἰ δὲ καὶ τοῦτό τις +ἔργον θεῖτο σωφροσύνης, ἀπέχεσθαι πάσης ἡδονῆς +οὐ λίαν ἀπρεποῦς οὐδ᾽ ἐπονειδίστου δοκούσης ἐν +τῷ φανερῷ, πεπεισμένος ὡς οὐκ ἔστιν ἰδίᾳ σωφρονεῖν +[C] καὶ λάθρᾳ τὸν δημοσίᾳ καὶ φανερῷς +ἀκόλαστον εἶναι θέλοντα καὶ τερπόμενον τοῖς +θεάτροις· εἰ δὴ οὖν ὄντως ἡ σωφροσύνη τοιοῦτόν +ἐστιν, ἀπόλωλας μὲν αὐτός, ἀπολλύεις δὲ ἡμᾶς +οὐκ ἀνεχομένους ἀκούειν πρῶτον ὄνομα δουλείας +οὔτε πρὸς θεοὺς οὔτε πρὸς νόμους· ἡδὺ γὰρ ἐν +πᾶσι τὸ ἐλεύθερον.</q> +</p> + +<p> +(<q>What then?</q> you answer, <q rend='pre'>did you really +suppose that your boorish manners and savage ways +and clumsiness would harmonise with these things? +O most ignorant and most quarrelsome of men, is it so +senseless then and so stupid, that puny soul of yours +which men of poor spirit call temperate, and which +you forsooth think it your duty to adorn and deck +out with temperance? You are wrong; for in the +first place we do not know what temperance is and +we hear its name only, while the real thing we +cannot see. But if it is the sort of thing that you +now practise, if it consists in knowing that men must +be enslaved to the gods and the laws, in behaving +with fairness to those of equal rank and bearing +with mildness any superiority among them; in +studying and taking thought that the poor may +suffer no injustice whatever at the hands of the rich; +and to attain this, in putting up with all the annoyances +that you will naturally often meet with, hatred, +anger, and abuse; and then in bearing these also +with firmness and not resenting them or giving way +to your anger, but in training yourself as far as possible +to practise temperance; and if again this also one +defines as the effect of temperance that one abstains +from every pleasure even though it be not excessively +unbecoming or considered blameworthy when openly +pursued, because you are convinced that it is impossible +for a man to be temperate in his private life +and in secret, if in public and openly he is willing to +be licentious and delights in the theatres; if, in +short, temperance is really this sort of thing, then +you yourself have ruined yourself and moreover you +are ruining us, who cannot bear in the first place +even to hear the name of slavery, whether it be +slavery to the gods or the laws. For sweet is liberty +in all things!</q>) +</p> + +<p> +<q>Ἡ δὲ εἰρωνεία πόση; δεσπότης εἶναι οὐ φὴς +οὐδὲ ἀνέχῃ τοῦτο ἀκούων, ἀλλὰ καὶ ἀγανακτεῖς, +[D] ὥστε ἤδη ἔπεισας τοὺς πλείστους ἐθάδας πάλαι +γενομένους ἀφελεῖν ὡς ἐπίφθονον τῆς ἀρχῆς τοῦτο +τὸ ὄνομα, δουλεύειν δ᾽ ἡμᾶς ἀναγκάζεις ἄρχουσι +καὶ νόμοις. καίτοι πόσῳ κρεῖττον ἦν ὀνομάζεσθαι +μέν σε δεσπότην, ἔργῳ δὲ ἐᾶν ἡμᾶς εἶναι ἐλευθέρους, +ὦ τὰ μὲν ὀνόματα πρᾳότατε, πικρότατε +<pb n='438'/><anchor id='Pg438'/><anchor id='Pg439'/> +δὲ τὰ ἔργα; [344] πρὸς δὲ τούτοις ἀποκναίεις βιαζόμενος +μὲν τοὺς πλουσίους ἐν δικαστηρίοις μετριάζειν, +τοὺς πένητας δὲ εἴργεις συκοφαντεῖν. ἀφεὶς +δὲ τὴν σκηνὴν καὶ τοὺς μίμους καὶ τοὺς ὀρχηστὰς +ἀπολώλεκας ἡμῶν τὴν πόλιν, ὥστε οὐδὲν ἡμῖν +ἀγαθὸν ὑπάρχει παρὰ σοῦ πλὴν τῆς βαρύτητος, +ἧς ἀνεχόμενοι μῆνα ἕβδομον τουτονὶ τὸ μὲν εὔχεσθαι +πάντως ἀπαλλαγῆναι τοῦ τοσούτου κακοῦ +τοῖς περὶ τοὺς τάφους καλινδουμένοις γρᾳδίοις +ξυνεχωρήσαμεν, ἡμεῖς δὲ αὐτὸ διὰ τῆς ἡμῶν αὐτῶν +εὐτραπελίας [B] ἐξειργασάμεθα βάλλοντές σε τοῖς +σκώμμασιν ὥσπερ τοξεύμασι. σὺ δέ, ὦ γενναῖε, +πῶς ἀνέξῃ τὰ Περσῶν βέλη, τὰ ἡμέτερα τρέσας +σκώμματα;</q> +</p> + +<p> +(<q>But what an affectation of humility is yours! +You say that you are not our master and you will not +let yourself be so called, nay more, you resent the +idea, so that you have actually persuaded the majority +of men who have long grown accustomed to it, to +get rid of this word <q>Government</q> as though it +were something invidious; and yet you compel us to +be enslaved to magistrates and laws. But how much +better it would be for you to accept the name of +master, but in actual fact to allow us to be free, you +who are so very mild about the names we use and so +very strict about the things we do! Then again you +harass us by forcing the rich to behave with moderation +in the lawcourts, though you keep the poor from +making money by informing.<note place='foot'><hi rend='italic'>i.e.</hi> bringing false accusations, which was the trade of +the sycophant or blackmailer.</note> And by ignoring the +stage and mimes and dancers you have ruined our +city, so that we get no good out of you except your +harshness; and this we have had to put up with +these seven months, so that we have left it to the old +crones who grovel among the tombs to pray that we +may be entirely rid of so great a curse, but we ourselves +have accomplished it by our own ingenious +insolence, by shooting our satires at you like arrows. +How, noble sir, will you face the darts of Persians, +when you take flight at our ridicule?</q>) +</p> + +<p> +Ἰδού, βούλομαι πάλιν ἀπ᾽ ἄλλης ἀρχῆς ἐμαυτῷ +λοιδορήσασθαι. <q rend='pre'>Φοιτᾷς εἰς τὰ ἱερά, δύσκολε καὶ +δύστροπε καὶ πάντα μοχθηρέ. συρρεῖ διὰ σὲ τὰ +πλήθη πρὸς τὰ τεμένη καὶ μέντοι καὶ οἱ πλείους +τῶν ἐν τέλει, καὶ ἀποδέχονταί σε σὺν βοῇ μετὰ +κρότων λαμπρῶς ἐν τοῖς τεμένεσιν ὥσπερ ἐν τοῖς +θεάτροις. [C] τί οὖν οὐκ ἀγαπᾷς οὐδ᾽ ἐπαινεῖς, ἀλλ᾽ +ἐπιχειρεῖς εἶναι σοφώτερος τὰ τοιαῦτα τοῦ Πυθίου, +καὶ δημηγορεῖς ἐν τῷ πλήθει, καὶ καθάπτῃ +τῶν βοώντων πικρῶς αὐτὸ δὴ τοῦτο λέγων, ὡς +Ὑμεῖς τῶν θεῶν ἕνεκεν ὀλιγάκις εἰς τὰ τεμένη +συνέρχεσθε, συνδραμόντες δὲ δι᾽ ἐμὲ πολλῆς +ἀκοσμίας ἀναπίμπλατε τὰ ἱερά. [D] πρέπει δ᾽ ἀνδράσι +σώφροσι κεκοσμημένως εὔχεσθαι σιγῇ +<pb n='440'/><anchor id='Pg440'/><anchor id='Pg441'/> +παρὰ τῶν θεῶν αἰτουμένοις τὰ ἀγαθά. τοῦτον +οὐκ ἠκροᾶσθε τὸν νόμον Ὁμήρου</q> +</p> + +<p> +(Come, I am ready to make a fresh start in abusing +myself. <q rend='pre'>You, sir, go regularly to the temples, ill-tempered, +perverse and wholly worthless as you are! +It is your doing that the masses stream into the +sacred precincts, yes and most of the magistrates as +well, and they give you a splendid welcome, greeting +you with shouts and clapping in the precincts as +though they were in the theatres. Then why do +you not treat them kindly and praise them? Instead +of that you try to be wiser in such matters than the +Pythian god,<note place='foot'>Apollo who was worshipped at Daphne near Antioch.</note> and you make harangues to the crowd +and with harsh words rebuke those who shout. +These are the very words you use to them: <q rend='pre'>You hardly +ever assemble at the shrines to do honour to +the gods, but to do me honour you rush here in +crowds and fill the temples with much disorder. +Yet it becomes prudent men to pray in orderly +fashion, and to ask blessings from the gods in silence. +Have you never heard Homer's maxim,)</q></q> +</p> + +<quote rend='display'> + +<lg> +<l>Σιγῇ ἐφ᾽ ὑμείων—,</l> +</lg> + +<p> +(<q>In silence, +to yourselves</q><note place='foot'><p><hi rend='italic'>Iliad</hi> 7. 195 +</p> +<p> +τόφρ᾽ ὑμεῖς εὔχεσθε Διί Κρονίωνι, ἄνακτι +σιγῇ ἐφ᾽ ὑμείων, ἵνα μὴ Τρῶές γε πύθωνται.</p></note>—,) +</p> + +</quote> + +<p> +οὐδ᾽ ὡς Ὀδυσσεὺς ἐπέσχε τὴν Εὐρύκλειαν ἐκπεπληγμένην +ὑπὸ μεγέθους τοῦ κατορθώματος, +</p> + +<p> +(or how Odysseus checked Eurycleia +when she was stricken with amazement by +the greatness of his success,) +</p> + +<quote rend='display'> + +<lg> +<l>Ἐν θυμῷ, γρηῦ, χαῖρε καὶ ἴσχεο μηδ᾽ ὀλόλυζε;</l> +</lg> + +<p> +(<q>Rejoice, old woman, in +thy heart, and restrain thyself, and utter no loud +cry</q>?<note place='foot'><hi rend='italic'>Odyssey</hi> 22. 411.</note>) +</p> + +</quote> + +<p> +<q rend='post'>τὰς δὲ δὴ Τρῳάδας οὔτι πρὸς τὸν Πρίαμον ἤ τινα +τῶν τούτου θυγατέρων ἢ υἱέων, οὐ μὴν οὐδ᾽ αὐτὸν +τὸν Ἔκτορα· [345] καίτοι τούτῳ φησὶν ὡς θεῷ τοὺς +Τρῶας εὔχεσθαι· εὐχομένας δὲ οὐκ ἔδειξεν ἐν τῇ +ποιήσει οὔτε γυναῖκας οὔτε ἄνδρας, ἀλλὰ τῇ +Ἀθηνᾷ ὀλολυγῇ πᾶσαι, φησί, χεῖρας ἀνέσχον, +βαρβαρικὸν μὲν καὶ τοῦτο καὶ γυναιξὶ πρέπον, +οὐ μὴν ἀνόσιον πρὸς τοὺς θεοὺς ὥσπερ τὸ παρ᾽ +ὑμῶν ποιούμενον. ἐπαινεῖτε γὰρ ἀντὶ τῶν θεῶν +τοὺς ἀνθρώπους, [B] μᾶλλον δὲ ἀντὶ τῶν θεῶν τοὺς +ἀνθρώπους ἡμᾶς κολακεύετε. κάλλιστον δ᾽ ἔστιν +οἶμαι μηδ᾽ ἐκείνους κολακεύειν, ἀλλὰ θεραπεύειν +σωφρόνως.</q> +</p> + +<p> +(<q><q>And again, Homer did not show us the +Trojan women praying to Priam or to any one of his +daughters or sons, nay not even to Hector himself +(though he does indeed say that the men of Troy +were wont to pray to Hector as to a god); but in his +poems he did not show us either women or men in +the act of prayer to him, but he says that to Athene +all the women lifted up their hands with a loud cry,<note place='foot'><hi rend='italic'>Iliad</hi> 6. 301.</note> +which was in itself a barbaric thing to do and suitable +only for women, but at any rate it displayed no +impiety to the gods as does your conduct. For you +applaud men instead of the gods, or rather instead +of the gods you flatter me who am a mere man. But +it would be best, I think, not to flatter even the +gods but to worship them with temperate hearts.</q></q>) +</p> + +<p> +Ἰδού, πάλιν ἐγὼ τὰ συνήθη τεχνιτεύω λεξείδια +καὶ οὐδ᾽ ἐμαυτῷ συγχωρῶ φθέγγεσθαι ὡς ἔτυχεν +ἀδεῶς καὶ ἐλευθέρως, ἀλλὰ ὑπὸ τῆς συνήθους +σκαιότητος καὶ ἐμαυτὸν συκοφαντῶ. ταῦτά τις +καὶ τοιαῦτ᾽ ἂν λέγοι πρὸς ἄνδρας οὐ τὰ πρὸς +τοὺς ἄρχοντας μόνον, [C] ἀλλὰ καὶ τὰ πρὸς τοὺς +θεοὺς ἐλευθέρους εἶναι θέλοντας, ὅπως τις εὔνους +<pb n='442'/><anchor id='Pg442'/><anchor id='Pg443'/> +αὐτοῖς ὥσπερ πατὴρ ἤπιος νομισθείη, φύσει +πονηρὸς ὢν ὥσπερ ἐγώ. ἀνέχου τοίνυν αὐτῶν +μισούντων καὶ λοιδορούντων λάθρᾳ ἢ καὶ φανερῶς, +ἐπειδὴ κολακεύειν ἐνόμισας τοὺς ἐν τοῖς +ἱεροῖς ὁρμῇ μιᾷ<note place='foot'>ὁρμῇ μιᾷ Naber, ὁρώμενόν Hertlein, MSS.</note> σε ἐπαινοῦντας. οὐ γὰρ οἶμαι +διενοήθης ὅπως ἁρμόσει τῶν ἀνδρῶν οὔτε τοῖς +ἐπιτηδεύμασιν οὔτε τοῖς βίοις οὔτε τοῖς ἤθεσιν. +εἶεν. ἀλλ᾽ ἐκεῖνο τίς ἀνέξεταί σου; καθεύδεις +ὡς ἐπίπαν νύκτωρ μόνος οὐδ᾽ ἔστιν οὐδέν, [D] ὅ σου +τὸν ἄγριον καὶ ἀνήμερον μαλάξει θυμόν· ἀποκέκλεισται +δὲ πάσῃ πανταχοῦ πάροδος γλυκυθυμίᾳ· +καὶ τὸ μέγιστον τῶν κακῶν, ὅτι τοιοῦτον ζῶν +βίον εὐφραίνῃ καὶ πεποίησαι τὰς κοινὰς κατάρας +ἡδονήν. εἶτα ἀγανακτεῖς, εἴ του τὰ τοιαῦτα +ἀκοίεις; ἐξὸν εἰδέναι χάριν τοῖς ὑπ᾽ εὐνοίας ἐμμελέστερόν +σε νουθετοῦσιν ἐν τοῖς ἀναπαίστοις +ἀποψιλῶσαι μὲν τὰς παρειάς, καλὰ δὲ ἀπὸ +σαυτοῦ πρῶτον ἀρξάμενον δεικνύειν πάντα τῷ +δήμῳ τῷ φιλογέλωτι τῷδε θεάματα, [346] μίμους, +ὀρχηστάς, ἥκιστα αἰσχυνομένας γυναῖκας, παιδάρια +περὶ κάλλους ἁμιλλώμενα ταῖς γυναιξίν, +ἄνδρας ἀπεψιλωμένους οὔτι τὰς γνάθους μόνον, +ἀλλὰ καὶ ἅπαν τὸ σῶμα, λειότεροι τῶν γυναικῶν +ὅπως φαίνοιντο τοῖς ἐντυγχάνουσιν, ἑορτάς, πανηγύρεις, +οὔτι μὰ Δία τὰς ἱεράς, ἐν αἷς χρὴ σωφρονεῖν· +ἅλις μὲν γὰρ ἐκείνων ἐστίν, ὥσπερ τῆς +<pb n='444'/><anchor id='Pg444'/><anchor id='Pg445'/> +δρυός, [B] καὶ πολὺς ὁ κόρος αὐτῶν. ἔθυσεν ὁ καῖσαρ +ἐν τῷ τοῦ Διὸς ἅπαξ, εἶτα ἐν τῷ τῆς Τύχης, εἰς +τὸ τῆς Δήμητρος τρὶς ἐφεξῆς ἐβάδισεν· ἐπιλέλησμαι +γὰρ εἰς τὸ τῆς Δάφνης ὁσάκις εἰσῆλθον +πέμενος, προδοθὲν μὲν ὀλιγωρίᾳ τῶν φυλάκων, +ταῖς δὲ τῶν ἀθέων ἀνδρῶν τόλμαις ἀφανισθέν. ἡ +Σύρων ἥκει νουμηνία, καὶ ὁ καῖσαρ αὖθις εἰς +Φιλίου Διός· εἶτα ἡ πάγκοινος ἑορτή, καὶ ὁ +καῖσαρ εἰς τὸ τῆς [C] Τύχης ἔρχεται τέμενοσ. ἐπισχὼν +δὲ τὴν ἀποφράδα πάλιν ἐς Φιλίου Διὸς τὰς +εὐχὰς ἀναλαμβάνει κατὰ τὰ πάτρια. καὶ τίς +ἀνέξεται τοσαυτάκις εἰς ἱερὰ φοιτῶντος καίσαρος, +ἐξὸν ἅπαξ ἢ δὶς ἐνοχλεῖν τοῖς θεοῖς, ἐπιτελεῖν δὲ +τὰς πανηγύρεις ἐκείνας, ὁπόσαι κοιναὶ μέν εἰσι +παντὶ τῷ δήμῳ καὶ ὧν ἔξεστι μετέχειν οὐ τοῖς +ἐπισταμένοις μόνον θεούς,<note place='foot'>μόνον θεούς Hertlein suggests, θεούς MSS.</note> ἀλλὰ καὶ τοῖς ὦν<note place='foot'>τοῖς ὧν Naber, ὧν Hertlein, MSS.</note> +ἐστιν ἡ πόλις πλήρης; ἡδονὴ δὲ πολλὴ καὶ +χάριτες, ὁποίας ἄν τις εὐφραίνοιτο διηνεκῶς +καρπούμενος, [D] ὁρῶν ὀρχουμένους ἄνδρας καὶ παιδάρια +καὶ γύναια πολλά. +</p> + +<p> +(See there I am again, busy with my usual +phrase-making! I do not even allow myself to speak +out at random fearlessly and freely, but with my +usual awkwardness I am laying information against +myself. It is thus and in words like these that +one ought to address men who want to be free +not only with respect to those who govern them +but to the gods also, in order that one may be +considered well-disposed towards them, <q>like an +indulgent father,</q><note place='foot'><hi rend='italic'>Odyssey</hi> 5. 12.</note> even though one is by nature +an ill-conditioned person like myself: <q>Bear with +them then, when they hate and abuse you in secret +or even openly, since you thought that those who +applauded you with one accord in the temples were +only flattering you. For surely you did not suppose +that you would be in harmony with the pursuits +or the lives or the temperaments of these men. I +grant that. But who will bear with this other habit +of yours? You always sleep alone at night, and there +is no way of softening your savage and uncivilised +temper—since all avenues are closed to anything that +might sweeten your disposition,—and the worst of all +these evils is that you delight in living that sort of +life and have laid pleasure under a general ban. Then +can you feel aggrieved if you hear yourself spoken +of in such terms? No, you ought to feel grateful +to those who out of kindness of heart admonish +you wittily in anapaestic verse to shave your cheeks +smooth, and then, beginning with yourself, first +to show to this laughter-loving people all sorts +of fine spectacles, mimes, dancers, shameless women, +boys who in their beauty emulate women, and +men who have not only their jaws shaved smooth +but their whole bodies too, so that those who meet +them may think them smoother than women; yes +and feasts too and general festivals, not, by Zeus, +the sacred ones at which one is bound to behave +with sobriety. No, we have had enough of those, +like the oak tree in the proverb;<note place='foot'>The phrase δρῦς καὶ πέτρα, literally, <q>the oak tree and +the rock</q> became a proverb for something hackneyed; cf. +Hesiod, <hi rend='italic'>Theogony</hi> 35, ἀλλὰ τίη μοι ταῦτα περὶ δρῦν ἢ περὶ +πέτρην;</note> we are completely +surfeited with them. The Emperor sacrificed once +in the temple of Zeus, then in the temple of +Fortune; he visited the temple of Demeter three +times in succession.</q> (I have in fact forgotten +how many times I entered the shrine of Daphne, +which had been first abandoned owing to the +carelessness of its guardians, and then destroyed +by the audacious acts of godless men.<note place='foot'>The Christians invaded the shrine of Apollo at Daphne +and the priests of Apollo abandoned it to them. Julian +destroyed the Christian Church there and restored the worship +of Apollo.</note>) <q>The +Syrian New Year arrived, and again the Emperor +went to the temple of Zeus the Friendly One. +Then came the general festival, and the Emperor +went to the shrine of Fortune. Then, after refraining +on the forbidden day,<note place='foot'>Literally the <q>day not to be mentioned,</q> <hi rend='italic'>i.e.</hi> <q>unholy +day,</q> <foreign lang='la' rend='italic'>nefastus dies</foreign>, on which business was suspended.</note> again he goes to the temple +of Zeus the Friendly One, and offers up prayers +according to the custom of our ancestors. Now +who could put up with an Emperor who goes +to the temples so often, when it is in his power +to disturb the gods only once or twice, and to +celebrate the general festivals which are for all +the people in common, those in which not only +men whose profession it is to have knowledge of +the gods can take part, but also the people who +have crowded into the city? For pleasure is here +in abundance, and delights whose fruits one could +enjoy continuously; for instance the sight of men +and pretty boys dancing, and any number of +charming women.</q>) +</p> + +<p> +Ὅταν οὖν ταῦτα λογίσωμαι, μακαρίζω μὲν +ὑμᾶς τῆς εὐδαιμονίας, ἐμαυτῷ δὲ οὐκ ἄχθομαι· +<pb n='446'/><anchor id='Pg446'/><anchor id='Pg447'/> +φίλα γάρ ἐστί μοι κατά τινα θεὸν ἴσως ταῦτα. +διόπερ οὐδ᾽ ἀγανακτῶ, εὖ ἴστε, τοῖς δυσχεραίνουσί +μου τῷ βίῳ καὶ τῇ προαιρέσει. προστίθημι δ᾽ +αὐτὸς ὅσα δυνατόν ἐστί μοι τοῖς εἰς ἐμαυτὸν +σκώμμασι μειζόνως ἐπικαταχέων ἐμαυτοῦ ταυτασὶ +τὰς λοιδορίας, [347] ὃς ὑπὸ ἀφροσύνης οὐ συνὴκα, +ποταπὸν ἐξ ἀρχῆς τὸ τῆσδε τῆς πόλεως ἦθος, +καὶ ταῦτα τῶν ἡλικιωτῶν τῶν ἐμῶν, ὡς ἐμαυτὸν +πείθω, βιβλία ἀνελίξας οὐδενὸς ἀριθμὸν ἐλάττω. +λέγεταί τοί ποτε τὸν ἐπώνυμον τῆσδε τῆς πόλεως +βασιλέα, μᾶλλον δὲ οὗπερ ἐπώνυμος ἥδε ἡ πόλις +συνῳκίσθη· πεπόλισται<note place='foot'>πεπόλισται Cobet, Hertlein approves, πεποίητα</note> μὲν γὰρ ὑπὸ Σελεύκου, +τοὔνομα δὲ ἔχει ἀπὸ τοῦ Σελεύκου παιδός· ὃν δή +φασι δι᾽ ὑπερβολὴν ἁβρότητος [B] καὶ τρυφῆς ἐρῶντα +ἀεὶ καὶ ἐρώμενον τέλος ἄδικον ἔρωτα τῆς ἑαυτοῦ +μητρυιᾶς ἐρασθῆναι· κρύπτειν δ᾽ ἐθέλοντα τὸ +πάθος οὐ δύνασθαι, τὸ σῶμα δ᾽ αὐτῷ κατὰ +μικρὸν τηκόμενον ἀφανῶς οἴχεσθαι, καὶ ὑπορρεῖν +τὰς δυνάμεις, καὶ τὸ πνεῦμα ἔλαττον εἶναι τοῦ +συνήθους. ἐῴκει δ᾽ οἶμαι τὰ<note place='foot'>τὰ Hertlein suggests, τὸ MSS.</note> κατ᾽ αὐτὸν αἰνίγματι, +σαφῆ μὲν οὐκ ἐχούσης αἰτίαν τῆς νόσου, +μᾶλλον δὲ οὐδ᾽ αὐτῆς, [C] ἥτις ποτέ ἐστι, φαινομένης, +ἐναργοῦς δ᾽ οὔσης τῆς περὶ τὸ μειράκιον ἀσθηνίεας. +ἐνθάδε μέγας ἆθλος ἰατρῷ προυτέθη τῷ +Σαμίῳ τὴν νόσον, ἥτις ποτέ ἐστιν, ἐξευρεῖν. ὁ +δὲ ὑπονοήσας ἐκ τῶν Ὁμήρου, τίνες ποτέ εἰσιν +<pb n='448'/><anchor id='Pg448'/><anchor id='Pg449'/> +αἱ γυιοβόροι μελεδῶναι, καὶ ὅτι πολλάκις οὐκ +ἀσθένεια σώματος, ἀλλ᾽ ἀρροστία ψυχῆς αἰτία +γίγνεται τηκεδόνος τῷ σώματι, καὶ τὸ μειράκιον +ὁρῶν ὑπό τε ἡλικίας καὶ συνηθείας οὐκ ἀναφρόδιτον, +ὁδὸν ἐτράπετο τοιαύτην ἐπὶ τὴν τοῦ νοσήματος +θήραν. [D] καθίζει πλησίον τῆς κλίνης ἀφορῶν +εἰς τὸ πρόσωπον τοῦ μειρακίου, παριέναι κελεύσας +καλούς τε καὶ καλὰς ἀπὸ τῆς βασιλίδος ἀρξαμένους. +ἡ δ᾽ ὡς ἦλθεν, ἐπισκεψομένη δῆθεν +αὐτόν, αὐτίκα ἐδίδου τὰ συνθήματα τοῦ πάθους +ὁ νεανίας, ἆσθμα τῶν θλιβομένον ἠφίει, ἐπέχειν +γὰρ αὐτὸ κινούμενον καίπερ σφόδρα ἐθέλων οὐχ +οἷός τε ἦν, καὶ ταραχὴ ἦν τοῦ πνεύματος καὶ +πολὺ περὶ τὸ πρόσωπον ἐρύθημα. [348] ταῦτα ὁρῶν +ὁ ἰατρὸς προσάγει τῷ στέρνῳ τὴν χεῖρα, καὶ +ἐπήδα δεινῶς ἡ καρδία καὶ ἔξω ἵετο. τοιαῦτα +ἄττα ἔπασχεν ἐκείνης παρούσης· ἐπεὶ δὲ ἀπῆλθεν, +ἐπιόντων ἄλλων, ἀτρέμας εἶχε καὶ ἦν ὅμοιος +τοῖς οὐδὲν πάσχουσι. συνιδὼν δὲ τὸ πάθος ὁ +Ἐρασίστρατος φράζει πρὸς τὸν βασιλέα, καὶ +ὃς ὑπὸ τοῦ φιλόπαις εἶναι παραχωρεῖν ἔφη τῷ +παιδὶ τῆς γαμετῆς. ὁ δὲ αὐτίκα μὲν ἠρνήσατο· +τελευτήσαντος δὲ τοῦ πατρὸς μικρὸν ὕστερον, +ἣν πρότερον διδομένην αὐτῷ χάριν εὐγενῶς +ἠρνήθη, μάλα κραταιῶς μετεδίωξεν. +</p> + +<p> +(When I take all this into account, I do indeed +congratulate you on your good fortune, though I do +not reproach myself. For perhaps it is some god +who has made me prefer my own ways. Be assured +then that I have no grievance against those who +quarrel with my way of life and my choice. But +I myself add, as far as I can, to the sarcasms against +myself and with a more liberal hand I pour down on +my own head these abusive charges. For it was due +to my own folly that I did not understand what has +been the temper of this city from the beginning; +and that too though I am convinced that I have +turned over quite as many books as any man of my +own age. You know of course the tale that is told +about the king who gave his name to this city—or +rather whose name the city received when it was +colonised, for it was founded by Seleucus, though it +takes its name from the son<note place='foot'><hi rend='italic'>i.e.</hi> Antiochus.</note> of Seleucus—; they +say<note place='foot'>cf. Plutarch, <hi rend='italic'>Demetrius</hi>.</note> then that out of excessive softness and luxury +the latter was constantly falling in love and being +loved, and finally he conceived a dishonourable +passion for his own step-mother. And though he +wished to conceal his condition he could not, and +little by little his body began to waste away and to +become transparent, and his powers to wane, and his +breathing was feebler than usual. But what could +be the matter with him was, I think, a sort of riddle, +since his malady had no visible cause, or rather it +did not even appear what was its nature, though the +youth's weakness was manifest. Then the physician +of Samos<note place='foot'><hi rend='italic'>i.e.</hi> Erasistratus.</note> was set a difficult problem, namely to +discover what was the nature of the malady. Now +he, suspecting from the words of Homer<note place='foot'>The phrase occurs in Hesiod, <hi rend='italic'>Works and Days</hi> 66, but +not in Homer.</note> what is +the nature of <q>cares that devour the limbs,</q> and +that in many cases it is not a bodily weakness but +an infirmity of soul that causes a wasting of the +body; and seeing moreover that the youth was very +susceptible to love because of his time of life and his +habits, he took the following way of tracking down the +disease. He sat near the youth's couch and watched +his face, after ordering handsome youths and women +to walk past him, beginning with the queen<note place='foot'>Stratonice.</note> +herself. Now when she entered, apparently to see +how he was, the young man at once began to show +the symptoms of his malady. He breathed like one +who is being choked; for though he was very +anxious to control his agitated breathing, he could +not, but it became disordered, and a deep blush +spread over his face. The physician on seeing this +laid his hand to his breast, and found that his heart +was beating terribly fast and was trying to burst +forth from his breast. Such were his symptoms +while she was present; but when she had gone +away and others came in he remained calm and was +like a man in a normal state of health. Then +Erasistratus saw what ailed him and told the king, +and he out of love for his son said that he would give +up his wife to him. Now the youth for the moment +refused; but when his father died not long after, he +sought with the greatest vehemence the favour +which he had so honourably refused when it was +first offered to him.<note place='foot'>In Plutarch's version Antiochus married Stratonice during +his father's lifetime.</note>) +</p> + +<p> +[B] Ἀντιόχῳ μὲν δὴ ταῦτα ἐποιήθη. τοῖς δ᾽ ἀπ᾽ +ἐκείνου γενομένοις οὐ νέμεσις ζηλοῦν τὸν οἰκιστὴν +<pb n='450'/><anchor id='Pg450'/><anchor id='Pg451'/> +ἢ τὸν ἐπώνυμον.<note place='foot'>ἐπώνυμον Hertlein suggests, ὁμώνυμον MSS.</note> ὥσπερ γὰρ ἐν τοῖς φυτοῖς εἰκός +ἐστι διαδίδοσθαι μέχρι πολλοῦ τὰς ποιότητας, +ἴσως δὲ καὶ ἐπίπαν ὅμοια τὰ μετὰ ταῦτα τοῖς +ἐξ ὧν ἐβλάστησε φύεσθαι, οὕτω καὶ ἐπὶ τῶν +ἀνθρώπων εἶναι εἰκὸς παραπλήσια τὰ ἤθη τῶν +ἀπογόνων τοῖς προγόνοις. ἐγώ τοι καὶ αὐτὸς +ἔγνων Ἀθηναίους [C] Ἑλλήνων φιλοτιμοτάτους καὶ +φιλανθρωποτάτους· καίτοι τοῦτό γε ἐπιεικῶς ἐν +πᾶσιν εἶδον τοῖς Ἕλλησιν, ἔχω δ᾽ ὑπὲρ αὐτῶν +εἰπεῖν, ὡς καὶ φιλόθεοι μάλιστα πάντων εἰσὶ +καὶ δεξιοὶ τὰ πρὸς τοὺς ξένους, καθόλου μὲν +Ἕλληνες πάντες, αὐτῶν δ᾽ Ἑλλήνων πλέον +τοῦτο ἔχω μαρτυρεῖν Ἀθηναίοις. εἰ δὲ ἐκεῖνοι +διασώζουσιν εἰκόνα τῆς παλαιᾶς ἐν τοῖς ἤθεσιν +ἀρετῆς, εἰκὸς δήπουθεν τὸ αὐτὸ ὑπάρχειν καὶ +Σύροις καὶ Ἀραβίοις καὶ Κελτοῖς καὶ Θρᾳξὶ +καὶ Παίοσι καὶ τοῖς ἐν μέσῳ κειμένοις Θρᾳκῶν +[D] καὶ Παιόνων ἐπ᾽ αὐταῖς Ἴστρου ταῖς ᾐόσι +Μυσοῖς, ὅθεν δὴ καὶ τὸ γένος ἐστί μοι πᾶν +ἄγροικον, αὐστηρόν, ἀδέξιον, ἀναφρόδιτον, ἐμμένον +τοῖς κριθεῖσιν ἀμετακινήτως· ἃ δὴ πάντα +ἐστὶ δείγματα δεινῆς ἀγροικίας. +</p> + +<p> +(Now since this was the conduct of Antiochus, I +have no right to be angry with his descendants when +they emulate their founder or him who gave his +name to the city. For just as in the case of plants +it is natural that their qualities should be transmitted +for a long time, or rather that, in general, the +succeeding generation should resemble its ancestors; +so too in the case of human beings it is natural +that the morals of descendants should resemble +those of their ancestors. I myself, for instance, +have found that the Athenians are the most +ambitious for honour and the most humane of +all the Greeks. And indeed I have observed that +these qualities exist in an admirable degree among +all the Greeks, and I can say for them that more +than all other nations they love the gods, and +are hospitable to strangers; I mean all the Greeks +generally, but among them the Athenians above +all as I can bear witness. And if they still preserve +in their characters the image of their ancient virtue, +surely it is natural that the same thing should +be true of the Syrians also, and the Arabs and +Celts and Thracians and Paeonians, and those who +dwell between the Thracians and Paeonians, I mean +the Mysians on the very banks of the Danube, +from whom my own family is derived, a stock +wholly boorish, austere, awkward, without charm +and abiding immovably by its decisions; all of which +qualities are proofs of terrible boorishness.) +</p> + +<p> +Αἰτοῦμαι τοίνυν ὑπὲρ ἐμαυτοῦ πρῶτον συγγνώμην, +ἐν μέρει δὲ καὶ ὑμῖν νέμω τὰ πάτρια +ζηλοῦσιν, οὐδ᾽ ἐν ὀνείδει προφέρομαι τὸ +</p> + +<p> +(I therefore ask for forgiveness, in the first place +for myself, and in my turn I grant it to you also +since you emulate the manners of your forefathers, +nor do I bring it against you as a reproach when +I say that you are) +</p> + +<quote rend='display'> + +<lg> +<l>[349] Ψεῦσταί τ᾽ ὀρχησταί τε χοροιτυπίῃσιν ἄριστοι,</l> +</lg> + +<p> +(<q>Liars and dancers, well skilled +to dance in a chorus</q>;<note place='foot'><hi rend='italic'>Iliad</hi> 24. 261.</note>) +</p> + +</quote> + +<p> +τοὐναντίον δὲ ἀντ᾽ ἐγκωμίων ὑμῖν προσεῖναί +<pb n='452'/><anchor id='Pg452'/><anchor id='Pg453'/> +φημι πατρίων ζῆλον ἐπιτηδευμάτων. ἐπεὶ καὶ +Ὅμηρος ἐπαινῶν τὸν Αὐτόλυκόν φησι περιεῖναι +πάντων +</p> + +<p> +(on the contrary it is in the +place of a panegyric that I ascribe to you emulation +of the practice of your forefathers. For Homer too +is praising Autolycus when he says that he +surpassed all men) +</p> + +<quote rend='display'> + +<lg> +<l>Κλεπτοσύνῃ θ᾽ ὅρκῳ τε.</l> +</lg> + +<p> +(<q>in stealing and perjury.</q><note place='foot'><hi rend='italic'>Odyssey</hi> 19. 396.</note>) +</p> + +</quote> + +<p> +καὶ ἐμαυτοῦ τὴν σκαιότητα καὶ τὴν ἀμαθίαν +καὶ τὴν δυσκολίαν [B] καὶ τὸ μὴ ῥᾳδίως μαλάττεσθαι +μηδὲ ἐπὶ τοῖς δεομένοις ἢ τοῖς ἐξαπατῶσι τὰ +ἐμαυτοῦ ποιεῖσθαι μηδὲ ταῖς βοαῖς εἴκειν καὶ +τὰ τοιαῦτα στέργω ὀνείδη. πότερα μὲν οὖν ἐστι +κουφότερα, θεοῖς ἴσως δῆλον, ἐπείπερ ἀνθρώπων +οὐδεὶς οἷός τε ἡμῖν ἐστιν ὑπὲρ τῶν διαφορῶν +βραβεῦσαι· πεισόμεθα γὰρ οὐδαμῶς αὐτῷ διὰ +φιλαυτίαν, θαυμάζειν γὰρ εἰκὸς τὰ ἑαυτοῦ ἕκαστον, +ἀτιμάζειν δὲ τὰ παρὰ τοῖς ἄλλοις. ὁ δὲ +τῷ τὰ ἐναντία ζηλοῦντι νέμων συγγνώμην εἶναί +μοι δοκεῖ πρᾳότατος. +</p> + +<p> +(And as for my own awkwardness and ignorance +and ill-temper, and my inability to be influenced, +or to mind my own business when people beg me +to do so or try to deceive me and that I cannot yield +to their clamour—even such reproaches I gladly +accept. But whether your ways or mine are more +supportable is perhaps clear to the gods, for among +men there is no one capable of arbitrating in our +disagreement. For such is our self-love that we +shall never believe him, since everyone of us +naturally admires his own ways and despises those +of other men. In fact he who grants indulgence +to one whose aims are the opposite of his own is, in +my opinion, the most considerate of men.) +</p> + +<p> +[C] Ἐγὼ δὲ ἐννοήσας εὑρίσκω καὶ ἕτερα δεινὰ +ἐμαυτὸν εἰργασμένον. πόλει γὰρ προσιὼν ἐλευθέρᾳ, +τὸν αὐχμὸν τῶν τριχῶν οὐκ ἀνεχομένῃ, +ὥσπερ οἱ κουρέων ἀποροῦντες ἄκαρτος καὶ βαθυγένειος +εἰσέδραμον· ἐνόμισας ἂν Σμικρίνην ὁρᾶν +ἢ Θρασυλέοντα, δύσκολον πρεσβύτην ἢ στρατιώτην +ἀνόητον, ἐξὸν φανῆναι τῷ καλλωπισμῷ παῖδα +ὡραῖον καὶ γενέσθαι μειράκιον, εἰ μὴ τὴν ἡλικίαν, +τὸν τρόπον γε [D] καὶ τὴν ἁβρότητα τοῦ προσώπου. +<q>Οὐκ οἶσθα ἀνθρώποις ὁμιλεῖν, οὐδ᾽ ἐπαινέτης +<pb n='454'/><anchor id='Pg454'/><anchor id='Pg455'/> +εἶ τοῦ Θεόγνιδος, οὐδὲ μιμῇ τὸν ἀφομοιούμενον +ταῖς πέτραις πολύπουν, ἀλλ᾽ ἡ λεγομένη Μυκόνιος +ἀγροικία τε καὶ ἀμαθία καὶ ἀβελτηρία +πρὸς πάντας ἐπιτηδεύεται παρὰ σοῦ. λέληθέ +σε ὅτι<note place='foot'>σε ὅτι—δεῖ Cobet, σε—δεῖν Hertlein, MSS.</note> πολλοῦ δεῖ ταῦτα εἶναι Κελτοὶ καὶ +Θρᾷκες καὶ Ἰλλυριοί; οὐχ ὁρᾷς, ὁπόσα μὲν +ἐν τῇ πόλει ταύτῃ καπηλεῖα; [350] σὺ δὲ ἀπεχθάνῃ +τοῖς καπήλοις οὐ ξυγχωρῶν ὁπόσου βούλονται +πωλεῖν αὐτοὺς<note place='foot'>αὐτοὺς Reiske, αὐτοῖς Hertlein, MSS.</note> τῷ δήμῳ τὰ ἐπιτήδεια καὶ τοῖς +ἐπιδημοῦσιν. οἱ δὲ τοὺς κεκτημένους τὴν γῆν +αἰτιῶνται. σὺ δὲ καὶ τούτους ἐχθροὺς ποιεῖ +σαυτῷ τὰ δίκαια ποιεῖν ἀναγκάζων. οἱ δὲ ἐν +τέλει τῆς πόλεως ἀμφοῖν μετέχοντες ταῖν ζημίαιν, +ὥσπερ οἶιμαι πρότερον ἔχαριρον διχόθεν +καρπούμενοι τὰς ὠφελείας, [B] καὶ ὡς κεκτημένοι +καὶ ὡς καπηλεύοντες, τὰ νῦν εἰκότως λυποῦνται +δι᾽ ἀμφοτέρων ἀφῃρημένοι τὰς ἐπικερδείας. ὁ +δὲ τῶν Σύρων δῆμος οὐκ ἔχων μεθύειν οὐδὲ +κορδακίζειν ἄχθεται. σὺ δὲ σῖτον ἄφθονον παρέχων +οἴει τρέφειν αὐτοὺς ἱκανῶς. ἐκεῖνο δέ σου +χαρίεν, ὅτι οὐδὲ ὅπως ἰχθὺς ἐν τῇ πόλει πετραῖος +ἔσται σκοπεῖς· ἀλλὰ καὶ πρῴην μεμφομένου +τινός, ὡς οὔτε ἰχθυδίων οὔτε ὀρνίθων πολλῶν +<pb n='456'/><anchor id='Pg456'/><anchor id='Pg457'/> +εὑρισκομένων ἐν ἀγορᾷ, [C] τωθαστικὸν μάλα ἐγέλασας, +ἄρτου καὶ οἴνου καὶ ἐλαίου τῇ σώφρονι +πόλει δεῖν φάμενος, κρεῶν δ᾽ ἤδη τῇ τρυφώσῃ· +τὸ γὰρ καὶ ἰχθύων καὶ ὀρνιθίων λόγον ποιεῖσθαι +πέρα τρυφῆς εἶναι καὶ ἧς οὐδὲ τοῖς ἐν Ἰθάκῃ +μνηστῆρσι μετῆν ἀσελγείας. ὅτῳ δὲ οὐκ ἐν +ἡδονῇ κρέα ὕεια καὶ προβάτεια σιτεῖσθαι, τῶν +ὀσπρίων ἁπτόμενος εὖ πράξει. ταῦτα ἐνόμισας +Θρᾳξὶ νομοθετεῖν [D] τοῖς σεαυτοῦ πολίταις ἢ τοῖς +ἀναισθήτοις Γαλάταις, οἵ σε ἐπαιδοτρίβησαν +καθ᾽ ἡμῶν <q>πρίνινον, σφενδάμνινον,</q> οὐκέτι +μέντοι καὶ <q>Μαραθωνομάχον,</q> ἀλλ᾽ Ἀχαρνέα +μὲν ἐξ ἡμισείας, ἀηδῆ δ᾽ ἄνδρα παντάπασι καὶ +ἄνθρωπον ἄχαριν. οὐ κρεῖττον ἦν ὀδωδέναι μύρων +τὴν ἀγορὰν βαδίζοντός σου καὶ παῖδας ἡγεῖσθαι +καλούς, εἰς οὓς ἀποβλέψουσιν οἱ πολῖται, καὶ +χοροὺς γυναικῶν, ὁποῖοι παρ᾽ ἡμῖν ἵστανται καθ᾽ +ἑκάστην ἡμέραν;</q> +</p> + +<p> +(But now I come to ponder the matter I find that I +have committed yet other terrible sins. For though +I was coming to a free city which cannot tolerate +unkempt hair, I entered it unshaven and with a long +beard, like men who are at a loss for a barber. One +would have thought it was some Smicrines<note place='foot'>Smicrines is a typical name in New Comedy for an +avaricious old man; Thrasyleon is said to have been used by +Menander as the name of a boasting soldier, <q>miles gloriosus.</q></note> he saw, +or some Thrasyleon, some ill-tempered old man or +crazy soldier, when by beautifying myself I might +have appeared as a blooming boy and transformed +myself into a youth, if not in years, at any rate in +manners and effeminacy of features. <q>You do not +know,</q> you answer, <q>how to mix with people, and +cannot approve of the maxim of Theognis,<note place='foot'>Theognis 215 foll. advises men to imitate the adaptability +of the polypus.</note> for +you do not imitate the polypus which takes on the +colours of the rocks. Nay rather you behave to all +men with the proverbial Myconian<note place='foot'>Mykonos was an island in the Cyclades whose inhabitants +were proverbial for poverty and greed.</note> boorishness and +ignorance and stupidity. Are you not aware that we +here are far from being Celts or Thracians or +Illyrians? Do you not see what a number of shops +there are in this city? But you are hated by the +shopkeepers because you do not allow them to sell +provisions to the common people and those who are +visiting the city at a price as high as they please. +The shopkeepers blame the landowners for the high +prices; but you make these men also your enemies, +by compelling them to do what is just. Again, those +who hold office in the city are subject to both +penalties; I mean that just as, before you came, +they obviously used to enjoy profits from both +sources, both as landowners and as shopkeepers, so +naturally they are now aggrieved on both accounts, +since they have been robbed of their profits from +both sources. Then the whole body of Syrian +citizens are discontented because they cannot get +drunk and dance the cordax.<note place='foot'>The cordax was a lascivious dance.</note> You, however, think +that you are feeding them well enough if you +provide them with plenty of corn. Another charming +thing about you is that you do not even take care +that the city shall have shell-fish. Nay more, when +someone complained the other day that neither +shell-fish nor much poultry could be found in the +market, you laughed very maliciously and said that a +well-conducted city needs bread, wine and olive oil, +but meat only when it is growing luxurious.<note place='foot'>Plato, <hi rend='italic'>Republic</hi> 372 <hi rend='smallcaps'>e</hi>.</note> For +you said that even to speak of fish and poultry is +the extreme of luxury and of profligacy such as was +beyond the reach of even the suitors in Ithaca; and +that anyone who did not enjoy eating pork and +mutton<note place='foot'>The suitors of Penelope lived on pork and mutton.</note> would fare very well if he took to +vegetables.<note place='foot'>Literally <q>pulse.</q></note> You must have thought that you were +laying down these rules for Thracians, your own +fellow-citizens, or for the uncultured people of +Gaul who—so much the worse for us!—trained you +to be <q>a heart of maple, a heart of oak,</q> though +not indeed <q>one who fought at Marathon</q><note place='foot'>Aristophanes, <hi rend='italic'>Acharnians</hi> 180 uses these words to describe +the older, more robust generation of Athenians.</note> also, +but rather to be half of you an Acharnian and +altogether an unpleasant person and an ungracious +fellow. Would it not be better that the market +place should be fragrant with myrrh when you walk +there and that you should be followed by a troop of +handsome boys at whom the citizens could stare, and +by choruses of women like those that exhibit themselves +every day in our city?</q>) +</p> + +<p> +[351] Ἐμὲ δὲ ὑγρὸν βλέπειν ῥιπτοῦντα πανταχοῦ +τὰ ὄμματα, ὅπως ὑμῖν καλός, οὔτι τὴν ψυχήν, +ἀλλὰ τὸ πρόσωπον ὀφθείην, ὁ τρόπος οὐ συγχωρεῖ. +ἔστι γάρ, ὡς ὑμεῖς κρίνετε, ψυχῆς ἀληθινὸν +κάλλος ὑγρότης βίου. ἐμὲ δὲ ὁ παιδαγωγὸς ἐδίδασκεν +εἰς γῆν βλέπειν ἐς διδασκάλου φοιτῶντα· +θέατρον δ᾽ οὐκ εἶδον πρὶν μᾶλλον κομῆσαι τῆς +<pb n='458'/><anchor id='Pg458'/><anchor id='Pg459'/> +κεφαλῆς τὸ γένειον, ἐν ἐκείνῳ δὲ τῆς ἡλικίας ἰδίᾳ +μὲν καὶ κατ᾽ ἐμαυτὸν οὐδέποτε, τρίτον δὲ ἢ τέταρτον, +εὖ ἴστε, [B] Πατρόκλῳ ἐπίηρα φέρων ἄρχων +ἐπέταττεν οἰκεῖος ὢν ἐμοὶ καὶ ἀναγκαῖος· ἐτύγχανον +δὲ ἰδιώτης ἔτι· σύγγνωτε οὖν ἐμοί· δίδωμι +γὰρ ὃν ἀντ᾽ ἐμοῦ δικαιότερον μισήσετε τὸν φιλαπεχθήμονα +παιδαγωγόν, ὅς με καὶ τότε ἐλύπει +μίαν ὁδὸν ἰέναι διδάσκων καὶ νῦν αἴτιος ἐστί μοι +τῆς πρὸς ὑμᾶς ἀπεχθείας, [C] ἐνεργασάμενος τῇ ψυχῇ +καὶ ὥσπερ ἐντυπώσας ὅπερ ἐγὼ μὲν οὐκ ἐβουλόμην +τότε, ὁ δὲ ὡς δή τι χαρίεν ποιῶν μάλα +προθύμως ἐνετίθει, καλῶν οἶμαι σεμνότητα τὴν +ἀγροικίαν καὶ σωφροσύνην τὴν ἀναισθησίαν, ἀνδρείαν +δὲ τὸ μὴ εἴκειν ταῖς ἐπιθυμίαις μηδ᾽ +εὐδαίμονα ταύτῃ γίνεσθαι. ἔφη δέ μοι πολλάκις, +εὖ ἴστε, ναὶ μὰ Δία καὶ μούσας, ὁ παιδαγωγὸς ἔτι +παιδαρίῳ κομιδῇ, Μή σε παραπειθέτω τὸ πλῆθος +τῶν ἡλικιωτῶν ἐπὶ τὰ θέατρα [D] φερόμενον ὀρεχθῆναί +ποτε ταυτησὶ τῆς θέας. ἱπποδρομίας ἐπιθυμεῖς; +ἔστι παρ᾽ Ὁμήρῳ δεξιώτατα πεποιημένη· λαβὼν +ἐπέξιθι τὸ βιβλίον. τοὺς παντομίμους ἀκούεις +ὀρχηστάς; ἔα χαίρειν αὐτούς· ἀνδρικώτερον παρὰ +τοῖς Φαίαξιν ὀρχεῖται τὰ μειράκια· σὺ δ᾽ ἔχεις +κιθαρῳδὸν τὸν Φήμιον καὶ ᾠδὸν τὸν Δημόδοκον. +<pb n='460'/><anchor id='Pg460'/><anchor id='Pg461'/> +ἔστι καὶ φυτὰ παρ᾽ αὐτῷ πολλὰ τερπνότερα +ἀκοῦσαι τῶν ὁρωμένων· +</p> + +<p> +(No, my temperament does not allow me to look +wanton, casting my eyes in all directions in order +that in your sight I may appear beautiful, not indeed +in soul but in face. For, in your judgment, true +beauty of soul consists in a wanton life. I, however, +was taught by my tutor to look on the ground when +I was on my way to school; and as for a theatre, +I never saw one until I had more hair on my chin +than on my head,<note place='foot'>Xenophon, <hi rend='italic'>Symposium</hi> 4. 28.</note> and even at that age it was never +on my own account and by my own wish, but three +or four times, you must know, the governor who was +my kinsman and near relative, <q>doing a favour +to Patroclus,</q> ordered me to attend; it was +while I was still a private individual.<note place='foot'><hi rend='italic'>i.e.</hi> before he had been appointed Caesar.</note> Therefore +forgive me. For I hand over to you instead of +myself one whom you will more justly detest, I +mean that curmudgeon my tutor who even then used +to harass me by teaching me to walk in one straight +path<note place='foot'>cf. 352 <hi rend='smallcaps'>c</hi>.</note> and now he is responsible for my quarrel with +you. It was he who wrought in my soul and as it +were carved therein what I did not then desire, +though he was very zealous in implanting it, as +though he were producing some charming characteristic; +and boorishness he called dignity, lack of +taste he called sobriety, and not yielding to one's +desires or achieving happiness by that means he +called manliness. I assure you, by Zeus and the +Muses, that while I was still a mere boy my tutor +would often say to me: <q rend='pre'>Never let the crowd of +your playmates who flock to the theatres lead you +into the mistake of craving for such spectacles +as these. Have you a passion for horse races? +There is one in Homer,<note place='foot'>The chariot race in <hi rend='italic'>Iliad</hi> 23.</note> very cleverly described. +Take the book and study it. Do you hear them +talking about dancers in pantomime? Leave them +alone! Among the Phaeacians the youths dance +in more manly fashion. And for citharode<note place='foot'>The citharode played and sang to the lyre: Phemius was +at the court of Odysseus in Ithaca; Demodocus in Phaeacia.</note> you +have Phemius; for singer Demodocus. Moreover +there are in Homer many plants more delightful to +hear of than those that we can see:)</q> +</p> + +<quote rend='display'> + +<lg> +<l>Δήλῳ δή ποτε τοῖον Ἀπόλλωνος παρὰ βωμὸν</l> +<l>[352] Φοίνικος νέον ἔρνος ἀνερχόμενον ἐνόησα.</l> +</lg> + +<p> +(<q rend='none'><q>Even so did I +once see the young shoot of a date palm springing +up near the altar of Apollo on Delos.</q><note place='foot'>Odysseus thus refers to Nausicaa in <hi rend='italic'>Odyssey</hi> 6. 162.</note></q>) +</p> + +</quote> + +<p> +καὶ ἡ δενδρήεσσα τῆς Καλυψοῦς νῆσος καὶ τὰ +τῆς Κίρκης σπήλαια καὶ ὁ Ἀλκίνου κῆπος· εὖ +ἴσθι, τούτων οὐδὲν ὄψει τερπνότερον. +</p> + +<p> +(<q>And +consider the wooded island of Calypso and the caves +of Circe and the garden of Alcinous; be assured that +you will never see anything more delightful than +these.</q>) +</p> + +<p> +Ἆρα ποθεῖτε καὶ τοὔνομα ὑμῖν φράσω τοῦ +παιδαγωγοῦ, καὶ ὅστις ὢν γένος ταῦτα ἔλεγε; +βάρβαρος νὴ θεοὺς καὶ θεάς, Σκύθης μὲν τὸ γένος, +ὁμώνυμος δὲ τοῦ τὸν Ξέρξην ἀναπείσαντος ἐπὶ +τὴν Ἑλλάδα στρατεῦσαι, καὶ τὸ πολυθρύλητον +τοῦτο δὴ [B] πρὸ μηνῶν μὲν εἴκοσι προσκυνούμενον +ὄνομα, νυνὶ δὲ προφερόμενον ἀντ᾽ ἀδικήματος καὶ +ὀνείδους, εὐνοῦχος ἦν, ὑπὸ τὠμῷ τεθραμμένος +πάππῳ, τὴν μητέρα τὴν ἐμὴν ὅπως ἀγάγοι διὰ +τῶν Ὁμήρου καὶ Ἡσιόδου ποιημάτων. ἐπεὶ δ᾽ +ἐκείνη πρῶτον ἐμὲ καὶ μόνον τεκοῦσα μησὶν +ὕστερον ὀλίγοις ἐτελεύτησεν ὑπὸ τῆς ἀμήτορος +παρθένου πολλῶν [C] συμφορῶν ἐκκλαπεῖσα κόρη +καὶ νέα, μετ᾽ ἐνιαυτὸν ἕβδομον αὐτῷ παρεδόθην. +οὗτος ἐξ ἐκείνου ταῦτα ἀνέπεισεν ἄγων ἐς διδασκάλου +μίαν ὁδόν· ἄλλην δ᾽ οὔτ᾽ αὐτὸς εἰδέναι +<pb n='462'/><anchor id='Pg462'/><anchor id='Pg463'/> +θέλων οὔτ᾽ ἐμοὶ βαδίζειν ξυγχωρῶν ἐποίησεν +ἀπεχθάνεσθαί με πᾶσιν ὑμῖν. ἀλλ᾽, εἰ δοκεῖ, +σπεισώμεθα πρὸς αὐτὸν ἐγώ τε καὶ ὑμεῖς τὴν +ἀπέχθειαν λύσαντες. οὔτε γὰρ ἠπίστατο πρὸς +ὑμᾶς ἀφιξόμενον οὔτ᾽, εἰ τὰ μάλιστα φοιτᾶν +μέλλοιμι, [D] ὅτι καὶ ἄρχων προσεδόκα, καὶ τοσαύτην +ἀρχήν, ὅσην ἔδωκαν οἱ θεοί, πολλὰ ὁμοῦ βιασάμενοι, +πείσθητέ μοι, καὶ τὸν διδόντα καὶ τὸν +δεχόμενον. ἐῴκει γὰρ ἡμῶν οὐδέτερος ἐθέλειν +οὔτε ὁ διδοὺς τὴν τιμὴν ἢ χάριν ἢ ὅ,τι φίλον ὑμῖν +αὐτὸ ὀνομάζειν δοῦναι, καὶ ὁ λαμβάνων, ὡς ἴσασιν +οἱ θεοὶ πάντες, ἀληθῶς ἠρνεῖτο. καὶ δὴ τοῦτο μὲν +ὅπῃ τοῖς θεοῖς φίλον ἔχει τε καὰ ἕξει. τυχὸν δὲ ὁ +παιδαγωγὸς εἰ προύγνω τοῦτο, [353] πολλὴν ἂν ἐποιήσατο +προμήθειαν, ὅπως ὅ,τι μάλιστα ὑμῖν φανείην +κεχαρισμένος. +</p> + +<p> +(And now do you want me to tell you also my +tutor's name and the nationality of the man who +used to say these things? He was a barbarian, by +the gods and goddesses; by birth he was a Scythian, +and he had the same name<note place='foot'><hi rend='italic'>i.e.</hi> Mardonius; it was a Sophistic mannerism to use +such a periphrasis instead of giving the name directly; see +vol. i. <hi rend='italic'>Introduction</hi>, p. xi.</note> as the man who +persuaded Xerxes to invade Greece. Moreover he +was a eunuch, a word which, twenty months ago,<note place='foot'>Constantius was under the influence of the powerful +eunuchs of his court; they had been expelled by Julian, but +Mardonius was an exception to his class.</note> +was constantly heard and revered, though it is now +applied as an insult and a term of abuse. He had +been brought up under the patronage of my grandfather, +in order that he might instruct my mother<note place='foot'>Basilina.</note> +in the poems of Homer and Hesiod. And since she, +after giving birth to me her first and only child, +died a few months later, snatched away while she +was still a young girl by the motherless maiden<note place='foot'>Athene.</note> +from so many misfortunes that were to come, I was +handed over to him after my seventh year. From +that time he won me over to these views of his, and +led me to school by one straight path; and since +neither he himself desired to know any other nor +allowed me to travel by any other path, it is he who +has caused me to be hated by all of you. However, +if you agree, let us make a truce with him, you and +I, and make an end of our quarrel. For he neither +knew that I should visit you nor did he anticipate +that, even supposing I was likely to come here, it +would be as a ruler, and that too over so great an +empire as the gods bestowed on me; though they +did not do so, believe me, without using great +compulsion both towards him who offered and him +who accepted it. For neither of us had the air of +being willing; since he who offered that honour or +favour or whatever you may please to call it, was +unwilling to bestow it, while he who received it was +sincere in steadily refusing it. This matter, however, +is and shall be as the gods will. But perhaps if my +tutor had foreseen this he would have exercised much +forethought to the end that I might, as far as +possible, seem agreeable in your eyes.) +</p> + +<p> +Εἶτα οὐκ ἔξεστιν ἀποθέσθαι νῦν καὶ μεταμαθεῖν +εἴ τι πρότερον ἡμῖν ἄγροικον ἦθος ἐνετράφη; +Ἔθος, φασί, δευτέρη φύσις· φύσει μάχεσθαι δ᾽ +ἔργον, ἐτῶν τριάκοντα μελέτην ἀφεῖναι παγχάλεπον +ἄλλως τε καὶ μετὰ τοσαύτης ἐγγενομένην τῆς +χαλεπότητος· ἐμοὶ δὲ ἤδη πλείω τούτων ἐστίν. +Εἶεν· [B] ἀλλὰ τί παθὼν αὐτὸς ἐπιχειρεῖς ἀκροᾶσθαι +περὶ τῶν συμβολαίων καὶ δικάζειν; οὐ γὰρ δὴ καὶ +τοῦτό σε ὁ παιδαγωγὸς ἐδίδασκεν, ὃς οὐδ᾽ εἰ ἄρξεις +ἠπίστατο. Δεινὸς δὲ ἀνέπεισε γέρων, ὃν καὶ ὑμειῖς +<pb n='464'/><anchor id='Pg464'/><anchor id='Pg465'/> +ὡς ὄντα μάλιστα αἰτιώτατον τῶν ἐμῶν ἐπιτηδευμάτων +ὀρθῶς ποιοῦντες ξυλλοιδορεῖτέ μοι, καὶ +τοῦτον δ᾽, εὖ ἴστε, ὑπ᾽ ἄλλων ἐξηπατημένον. +ὀνόματα ἥκει πρὸς ὑμᾶς πολλάκις κωμῳδούμενα, +Πλάτων καὶ Σωκράτης καὶ Ἀριστοτέλης καὶ +Θεόφραστος. [C] ἐκείνοις ὁ γέρων οὗτος πεισθεὶς ὑπ᾽ +ἀφροσύνης, ἔπειτα ἐμὲ νέον εὑρών, ἐραστὴν λόγων, +ἀνέπεισεν, ὡς, εἰ τὰ πάντα ἐκείνων ζηλωτὴς γενοίμην, +ἀμείνων ἔσομαι τῶν μὲν ἄλλων ἀνθρώπων +ἴσως οὐδενός· οὐ γὰρ εἶναί μοι πρὸς αὐτοὺς τὴν +ἅμιλλαν· ἐμαυτοῦ δὲ πάντως. ἐγὼ δέ· οὐ γὰρ +εἶχον ὅ,τι ποιῶ· πεισθεὶς οὐκέτι δύναμαι μεταθέσθαι, +καὶ ταῦτα ἐθέλων πολλάκις, [D] ἀλλ᾽ ὀνειδίζω +μὲν ἐμαυτῷ, διότι μὴ ποιῶ πᾶσιν ἄδειαν<note place='foot'>πᾶσιν ἄδειαν Cobet, πᾶσι πᾶσαν ἄδειαν Hertlein, MSS.</note> ἁπάντων +ἀδικημάτων· ὕπεισι δέ με ἐκ τῶν Πλάτωνος ὅσα +ὁ Ἀθηναῖος διεξῆλθε ξένος, <q>Τίμιος μὲν δὴ καὶ ὁ +μηδὲν ἀδικῶν, ὁ δὲ μηδ᾽ ἐπιτρέπων τοῖς ἀδικοῦσιν +ἀδικεῖν πλέον ἢ διπλασίας τιμῆς ἄξιος ἐκείνου· +ὁ μὲν γὰρ ἑνός, ὁ δὲ πολλῶν ἀντάξιος ἑτέρων, +μηνύων τὴν τῶν ἄλλων τοῖς ἄρχουσιν ἀδικίαν. ὁ +δὲ καὶ συγκολάζων εἰς δύναμιν τοῖς ἄρχουσιν, [354] ὁ +μέγας ἀνὴρ ἐν πόλει καὶ τέλειος, οὗτος ἀναγορευέσθω +νικηφόρος ἀρετῆς. τὸν αὐτὸν δὴ τοῦτον +ἔπαινον καὶ περὶ σωφροσύνης χρὴ λέγειν καὶ +περὶ φρονήσεως καὶ ὅσα ἄλλα ἀγαθά τις κέκτηται, +<pb n='466'/><anchor id='Pg466'/><anchor id='Pg467'/> +δυνατὰ μὴ μόνον αὐτὸν ἔχειν, ἀλλὰ καὶ +ἄλλοις μεταδιδόναι.</q> +</p> + +<p> +(What then, you will ask, is it not possible even +now for me to lay aside my character, and to repent +of the boorish temper that was bred in me in +earlier days? Habit, as the saying goes, is second +nature. But to fight with nature is hard; and to +shake off the training of thirty years is very difficult, +especially when it was carried on with such painful +effort, and I am already more than thirty years old. +<q>Well and good,</q> you answer, <q>but what is the +matter with you that you try to hear and decide +cases about contracts? For surely your tutor did +not teach you this also, since he did not even know +whether you would govern.</q> Yes, it was that terrible +old man who convinced me that I ought to do so; +and you also do well to help me to abuse him, +since he is of all men most responsible for my +way of life; though he too, you must know, had +in his turn been misled by others. Theirs are +names that you have often met when they are +ridiculed in Comedy—I mean Plato and Socrates, +Aristotle and Theophrastus. This old man in his +folly was first convinced by them, and then he +got hold of me, since I was young and loved +literature, and convinced me that if I would +emulate those famous men in all things I should +become better, not perhaps than other men—for it +was not with them that I had to compete—but +certainly better than my former self. Accordingly, +since I had no choice in the matter, I obeyed him, +and now I am no longer able to change my character, +though indeed I often wish I could, and I blame +myself for not granting to all men impunity for all +wrong-doing. But then the words of the Athenian +stranger in Plato occur to my mind: <q>Though he who +does no wrong himself is worthy of honour, he who +does not allow the wicked to do wrong is worthy of +more than twice as much honour. For whereas the +former is responsible for one man only, the latter is +responsible for many others besides himself, when +he reports to the magistrates the wrong-doing +of the rest. And he who as far as he can helps +the magistrates to punish wrong-doers, himself being +the great and powerful man in the city, let him +I say be proclaimed as winner of the prize for +virtue. And we ought to utter the same eulogy +with regard to temperance also, and wisdom and +all the other good qualities that such a man +possesses, and which are such that he is able +not only to have them himself but also to impart +them to other men.</q><note place='foot'>Plato, <hi rend='italic'>Laws</hi> 730 <hi rend='smallcaps'>d</hi>.</note>) +</p> + +<p> +Ταῦτα ἐδίδασκέ με νομίζων ἰδιώτην ἔσεσθαι· +[B] καὶ γὰρ οὐδὲ προύγνω ταύτην ἐκ Διός μοι τὴν +τύχην ἐσομένην, εἰς ἣν νῦν ὁ θεὸς φέρων κατέστησεν. +ἐγὼ δὲ αἰσχυνόμενος ἄρχων ἰδιώτου φαυλότερος +εἶναι λέληθα ἐμαυτόν, οὐδὲν δέον, ὑμῖν +τῆς ἀγροικίας μεταδιδοὺς τῆς ἐμαυτοῦ. καί με +ἕτερος τῶν Πλάτωνος νόμων ὑπομνησθέντα ἐμαυτοῦ +πεποίηκεν ἀπεχθάνεσθαι πρὸς ὑμᾶς, ὅς φησι +δεῖν αἰδῶ καὶ σωφροσύνην ἀσκεῖν τοὺς ἄρχοντας +καὶ τοὺς πρεσβυτέρους, [C] ἵνα τὰ πλήθη πρὸς αὐτοὺς +ἀποβλέποντα κοσμῆται. μόνῳ οὖν μοι, μᾶλλον +δὲ ξὺν ὀλίγοις ἐπιτηδεύοντι νῦν τοῦτο πρὸς θάτερα +περιέστη καὶ γέγονεν οὐκ ἀπεικότως ἐν ὀνείδει. +ἑπτὰ γάρ ἐσμεν οἵδε παρ᾽ ὑμῖν ξένοι νεήλυδες, εἷς +δὲ καὶ πολίτης ὑμέτερος, Ἑρμῇ φίλος καὶ ἐμοί, +λόγων ἀγαθὸς δημιουργός, οἷς οὐδέν ἐστι πρός τινα +συμβόλαιον, οὐδ᾽ ἄλλην ὁδὸν βαδίζομεν ἦ πρὸς +τὰ τῶν θεῶν ἱερά, [D] καὶ ὀλιγάκις, οὐ πάντες, εἰς τὰ +θέατρα, πεποιημένοι τὸ δυσκλεέστατον τῶν ἔργων +<pb n='468'/><anchor id='Pg468'/><anchor id='Pg469'/> +καὶ ἐπονειδιστότατον<note place='foot'>ἐπονειδιστότατον Hertlein suggests, ἐπονείδιστον MSS.</note> τοῦ βίου τέλος· ἐπιτρέψουσί +μοι πάντως οἱ τῶν Ἑλλήνων σοφοὶ φάναι +τι τῶν παρ᾽ ὑμῖν ἐπιπολαζόντων· οὐ γὰρ ἔχω +πῶς ἂν αὐτὸ μᾶλλον ἐνδειξαίμην· ἐπὶ τῆς μεσιτείας +αὑτοὺς ἐτάξαμεν, οὕτω περὶ πολλοῦ ποιούμεθα +τὸ προσκρούειν ὑμῖν καὶ ἀπεχθάνεσθαι, δέον +ἀρέσκειν καὶ θωπεύειν. ὁ δεῖνα ἐβιάσατο τὸν +δεῖνα. Τί τοῦτο, ὦ μῶρε, πρὸς σέ; κοινωνεῖν ἐξὸν +μετ᾽ εὐνοίας τῶν ἀδικημάτων, ἀφεὶς τὸ κέρδος +ἔχθραν ἐπαναιρῇ, [355] καὶ τοῦτο ποιῶν ὀρθῶς οἴει +ποιεῖν καὶ φρονεῖν ὑπὲρ τῶν σεαυτοῦ. λογίσασθαι +ἐχρῆν, ὅτι τῶν μὲν ἀδικουμένων οὐδεὶς +αἰτιᾶται τοὺς ἄρχοντας, ἀλλὰ τὸν ἀδικήσαντα, +ὁ δ᾽ ἀδικῶν εἶτα εἰργόμενος, ἀφεὶς μέμφεσθαι +τὸν ἀδικούμενον, εἰς τοὺς ἄρχοντας τρέπει τὸ +ἄχθος. +</p> + +<p> +(These things he taught me when he thought that +I should be a private citizen. For he certainly did +not foresee that there would be assigned to me by +Zeus this lot in life to which the god has now +brought me and has set me therein. But I, because +I was ashamed to be less virtuous as a ruler than +I had been as a private citizen, have unconsciously +given you the benefit of my own boorishness, +though there was no necessity. And another of +Plato's laws has made me take thought for myself +and so become hateful in your eyes: I mean the law +which says that those who govern, and also the older +men, ought to train themselves in respect for others +and in self-control, in order that the masses may +look to them and so order their own lives aright. +Now since I alone, or rather in company with a +few others, am now pursuing this course, it has had +a very different result and has naturally become +a reproach against me. For we here are only +seven persons, strangers and newcomers in your +city,—though indeed one of our number is a fellow-citizen +of yours, a man dear to Hermes and to +me, an excellent craftsman of discourses.<note place='foot'>Julian refers to Libanius the famous rhetorician; with +him were also Maximus of Ephesus, Priscus, Himerius and +Oreibasius the physician.</note> And +we have business dealings with no man, nor do we +go by any road that does not lead to the temples of +the gods; and seldom, and then not all of us, do +we go to the theatres, since we have adopted the +most inglorious line of conduct and the most +unpopular aim and end of life. The wise men +of Greece will surely allow me to repeat some of +the sayings current among you; for I have no +better way of illustrating what I mean. We have +stationed ourselves in the middle of the road, so +highly do we prize the opportunity to collide +with you and to be disliked, when we ought rather +to try to please and flatter you. <q>So-and-so has +oppressed So-and-so.</q> <q rend='pre'>Fool! What business is it +of yours? When it was in your power to win his +good-will by becoming the partner in his wrong-doing, +you first let the profit go, and incur hatred +besides; and when you do this you think that you +are doing right and are wise about your own affairs. +You ought to have taken into account that, when +men are wronged, not one of them ever blames the +magistrates but only the man who has wronged him; +but the man who seeks to do wrong and is prevented +from it, far from blaming his proposed victim, turns +his grievance against the magistrates.</q>) +</p> + +<p> +Ἐξὸν οὖν ὑπὸ τῆς εὐλογιστίας ταύτης ἀπέχεσθαι +μὲν τοῦ τὰ δίκαια ποιεῖν ἀναγκάζειν, +ἐπιτρέψαι δ᾽ ἑκάστῳ πράττειν ὅ, τι [B] ἂν ἐθέλῃ καὶ +δυνατὸς ᾖ· τὸ γὰρ τῆς πόλεως ἦθος οἶμαι τοιοῦτόν +ἐστιν, ἐλεύθερον λίαν· σὺ δὲ οὐ ξυνεὶς ἄρχεσθαι +αὐτοὺς μετὰ φρονήσεως ἀξιοῖς; οὐδ᾽ ἀπέβλεψας +ὅση καὶ μέχρι τῶν ὄνων ἐστὶν ἐλευθερία παρ᾽ +αὐτοῖς καὶ τῶν καμήλων; ἄγουσί τοι καὶ ταύτας +οἱ μισθωτοὶ διὰ τῶν στοῶν ὥσπερ τὰς νύμφας· +οἱ γὰρ ὑπαίθριοι στενωποὶ καὶ αἱ πλατεῖαι τῶν +ὁδῶν οὐκ ἐπὶ τούτῳ δήπου πεποίηνται, τῷ χρῆσθαι +<pb n='470'/><anchor id='Pg470'/><anchor id='Pg471'/> +αὐταῖς τοὺς κανθηλίους, ἀλλ᾽ ἐκεῖναι μὲν +αὐτὸ δὴ τοῦτο κόσμου τινὸς ἕνεκα πρόκεινται καὶ +πολυτελείας, [C] χρῆσθαι δὲ ὑπ᾽ ἐλευθερίας οἱ ὄνοι +βούλονται ταῖς στοαῖς, εἴργει δ᾽ αὐτοὺς οὐδεὶς +οὐδενός, ἵνα μὴ τὴν ἐλευθερίαν ἀφέληται· οὕτως +ἡ πόλις ἐστὶν ἐλευθέρα. σὺ δὲ ἀξιοῖς τοὺς ἐν αὐτῇ +νεανίσκους ἄγειν ἡσυχίαν καὶ μάλιστα μὲν φρονεῖν +ὅ, τι σοι φίλον, εἰ δὲ μή, φθέγγεσθαι ὅσων +ἂν ἡδέως ἀκούσῃς.<note place='foot'>ἀκούσῃς Hertlein suggests, ἀκούσαις MSS.</note> οἱ δὲ ὑπ᾽ ἐλευθερίας εἰώθασι +κωμάζειν, ἀεὶ μὲν ἐπιεικῶς αὐτὸ ποιοῦντες, ἐν δὲ +ταῖς ἑορταῖς πλέον. +</p> + +<p> +(<q>Then when it was in your power by the aid of this +careful reasoning to refrain from compelling us to do +what is just; when you might have allowed every +man to do whatever he pleases and has the power to +do,—for the temper of the city is surely like that, +excessively independent—do you then, I say, fail to +understand this and assert that the citizens ought to +be wisely governed? Have you not even observed +what great independence exists among the citizens, +even down to the very asses and camels? The +men who hire them out lead even these animals +through the porticoes as though they were brides. +For the unroofed alleys and the broad highways +were certainly not made for the use of pack-asses, +but they are provided merely for show and as an +extravagance; but in their independence the asses +prefer to use the porticoes, and no one keeps them +out of any one of these, for fear he should be robbing +them of their independence; so independent is our +city! And yet you think that even the charming +youths in the city ought to keep quiet and, if possible, +think whatever you like, but at any rate utter only +what is agreeable for you to hear! But it is their +independence that makes them hold revels; and this +they always do handsomely, but during the festivals +they revel more than usual.</q>) +</p> + +<p> +Ἔδωκάν ποτε τῶν τοιούτων σκωμμάτων Ῥωμαίοις +Ταραντῖνοι δίκας, [D] ὅτι μεθύοντες ἐν τοῖς +Διονυσίοις ὕβρισαν αὐτῶν τὴν πρεσβείαν. +ὑμεῖς δέ ἐστε τῶν Ταραντίνων τὰ πάντα εὐδαιμονέστεροι, +ἀντὶ μὲν ὀλίγων ἡμερῶν ὅλον εὐπαθοῦντες +ἐνιαυτόν, ἀντὶ δὲ τῶν ξένων πρέσβεων εἰς +αὐτοὺς ἐξυβρίζοντες τοὺς ἄρχοντας καὶ τούτων +εἰς τὰς ἐπὶ τοῦ γενείου τρίχας καὶ τὰ ἐν τοῖς +νομίσμασι χαράγματα. [356] εὖ γε, ὦ πολῖται σώφρονες, +οἵ τε παίζοντες τὰ τοιαῦτα καὶ οἱ τῶν +παιζόντων ἀποδεχόμενοι καὶ ἀπολαύοντες. δῆλον +γάρ, ὅτι τοῖς μὲν ἡδονὴν παρέχει τὸ λέγειν, τοὺς +δὲ τὸ ἀκροᾶσθαι τῶν τοιούτων σκωμμάτων εὐφραίνει. +ταύτης ὑμῖν ἐγὼ τῆς ὁμονοίας συνήδομαι, +καὶ εὖ γε ποιεῖτε μία δὴ πόλις ὄντες τὰ τοιαῦτα, +ὡς ἐκεῖνό γε οὐδαμοῦ σπουδαῖον οὐδὲ ζηλωτὸν +εἴργειν [B] καὶ κολάζειν τῶν νέων τὸ ἀκόλαστον. +παραιρεῖσθαι γάρ ἐστι καὶ ἀποθραύειν τῆς ἐλευθερίας +τὸ κεφάλαιον, εἴ τις ἀφέλοιτο τοῦ λέγειν +<pb n='472'/><anchor id='Pg472'/><anchor id='Pg473'/> +καὶ πράττειν ὅ,τι βούλονται τοὺς ἀνθρώπους. +ὀρθῶς οὖν ὑμεῖς τοῦτο εἰδότες, ὅτι δεῖ τὰ πάντα +ἐλευθέρους εἶναι, πρῶτον ἐπετρέψατε ταῖς γυναιξὶν +ἄρχειν αὑτῶν, ἵνα ὑμῖν ὦσι λίαν ἐλεύθεραι καὶ +ἀκόλαστοι, εἶτα ἐκείναις ξυνεχωρήσατε ἀνάγειν τὰ +παιδία, [C] μή ποτε ὑμῖν ἀρχῆς πειρώμενα τραχυτέρας +ἔπειτα ἀποφανθῇ δοῦλα, καὶ γενόμενα μειράκια +πρῶτον αἰδεῖσθαι διδαχθῇ τοὺς πρεσβυτέρους, +ὑπὸ δὲ τῆς οὕτω κακῆς συνηθείας εὐλαβέστερα +γένηται πρὸς τοὺς ἄρχοντασ, καὶ τέλος οὐκ εἰς +ἄνδρας, ἀλλ᾽ εἰς ἀνδράποδα τελέσαντες καὶ γενόμενοι +σώφρονες καὶ ἐπιεικεῖς καὶ κόσμιοι λάθωσι +διαφθαρέντες παντάπασι. τί οὖν αἱ γυναῖκες; ἐπὶ +τὰ σφέτερα σεβάσματα ἄγουσιν αὐτὰ δι᾽ ἡδονῆς, +ὃ δη μακαριώτατον εἶναι [D] φαίνεται καὶ πολυτίμητον +οὐκ ἀνθρώποις μόνον, ἀλλὰ καὶ θηρίοις. +ἔνθεν οἶμαι συμβαίνει μάλα ὑμῖν εὐδαίμοσιν εἶναι +πᾶσαν ἀρνουμένοις δουλείαν, ἀπὸ τῆς εἰς τοὺς +θεοὺς ἀρξαμένοις<note place='foot'>ἀρξαμένοις before πρῶτον Hertlein suggests, Klimek ἀποστᾶσι +τῆς for ἀπὸ τῆς.</note> πρῶτον, εἶτα τοὺς νόμους καὶ +τρίτον τοὺς νομοφύλακας ἡμᾶς. ἄτοποί τε ἂν +εἴημεν ἡμεῖς, εἰ τῶν θεῶν περιορώντων οὕτως +ἐλευθέραν τὴν πόλιν καὶ οὐκ ἐπεξιόντων ἀγανακτοίημεν +καὶ χαλεπαίνοιμεν. [357] εὖ γὰρ ἴστε ὅτι +ταύτης ἡμῖν ἐκοινώνησαν οἱ θεοὶ τῆς ἀτιμίας +παρὰ τῇ πόλει. +</p> + +<p> +(Once upon a time the citizens of Tarentum paid +to the Romans the penalty for this sort of jesting, +seeing that, when drunk at the festival of Dionysus, +they insulted the Roman ambassadors.<note place='foot'>In 272 <hi rend='smallcaps'>b.c.</hi> the Romans took Tarentum.</note> But you are +in all respects more fortunate than the citizens of +Tarentum, for you give yourselves up to pleasure +throughout the whole year, instead of for a few +days; and instead of foreign ambassadors you insult +your own Sovereign, yes even the very hairs on his chin +and the devices engraved on his coins.<note place='foot'>The people of Antioch ridiculed the Pagan symbols, such +as the figures of Helios, the sun-god, which Julian had +engraved on his coinage.</note> Well done, +O wise citizens, both ye who make such jests and ye +who welcome and find profit in the jesters! For it +is evident that uttering them gives pleasure to the +former, while the latter rejoice to hear jests of this +sort. I share your pleasure in this unanimity, and +you do well to be a city of one mind in such matters, +since it is not at all dignified or an enviable task to +restrain and chastise the licentiousness of the young. +For if one were to rob human beings of the power to +do and say what they please, that would be to take +away and curtail the first principle of independence. +Therefore, since you knew that men ought to be +independent in all respects, you acted quite rightly, +in the first place when you permitted the women to +govern themselves, so that you might profit by their +being independent and licentious to excess; secondly, +when you entrusted to them the bringing up of the +children, for fear that if they had to experience any +harsher authority they might later turn out to be +slaves; and as they grew up to be boys might be +taught first of all to respect their elders, and then +under the influence of this bad habit might show too +much reverence for the magistrates, and finally +might have to be classed not as men but as slaves; +and becoming temperate and well-behaved and orderly +might be, before they knew it, altogether corrupted. +Then what effect have the women on the children? +They induce them to reverence the same things as +they do by means of pleasure, which is, it seems, the +most blessed thing and the most highly honoured, +not only by men but by beasts also. It is for this +reason, I think, that you are so very happy, because +you refuse every form of slavery; first you begin by +refusing slavery to the gods, secondly to the laws, +and thirdly to me who am the guardian of the laws. +And I should indeed be eccentric if, when the gods +suffer the city to be so independent and do not +chastise her, I should be resentful and angry. For +be assured that the gods have shared with me in the +disrespect that has been shown to me in your city.) +</p> + +<p> +Τὸ Χῖ, φασίν, οὐδὲν ἠδίκησε τὴν πόλιν οὐδὲ τὸ +Κάππα. τί μέν ἐστι τοῦτο τῆς ὑμετέρας σοφίας +τὸ αἴνιγμα ξυνεῖναι χαλεπόν, τυχόντες δ᾽ ἡμεῖς +<pb n='474'/><anchor id='Pg474'/><anchor id='Pg475'/> +ἐξηγητῶν ἀπὸ τῆς ὑμετέρας πόλεως ἐδιδάχθημεν +ἀρχὰς ὀνομάτων εἶναι τὰ γράμματα, δηλοῦν δ᾽ +ἐθέλειν τὸ μὲν Χριστόν, τὸ δὲ Κωνστάντιον. +ἀνέχεσθε οὖν [B] μου λέγοντος μετὰ παρρησίας. +ἓν μόνον ὑμᾶς ὁ Κωνστάντιος ἠδίκησεν, ὅτι +με καίσαρα ποιήσας οὐκ ἀπέκτεινεν· ὡς τά γε +ἄλλα ὑμῖν μόνοις ἐκ πάντων Ῥωμαίων πολλῶν +δοῖεν οἱ θεοὶ Κωνσταντίων πειραθῆναι, μᾶλλον +δὲ τῶν ἐκείνου φίλων τῆς πλεονεξίας. ἐμοὶ γὰρ +ὁ ἀνὴρ καὶ ἀνεψιὸς ἐγένετο καὶ φίλος. ἐπεὶ +δὲ πρὸ τῆς φιλίας εἵλετο τὴν ἔχθραν, εἶτα ἡμῖν +οἱ θεοὶ τὸν πρὸς ἀλλήλους ἀγῶνα λίαν ἐβράβευσαν +φιλανθρώπως, [C] ἐγενόμην αὐτῷ πιστότερος +φίλος ἢ προσεδόκησεν ἕξειν με πρῖν ἐχθρὸν +γενέσθαι. τί οὖν οἴεσθέ με τοῖς ἐκείνου λυπεῖν +ἐγκωμίοις, ὃς ἄχθομαι τοῖς λοιδορουμένοις αὐτῷ; +Χριστὸν δὲ ἀγαπῶντες ἔχετε πολιοῦχον ἀντὶ +τοῦ Διὸς καὶ τοῦ Δαφναίου καὶ τῆς Καλλιίπης, +ἣ τὸ σόφισμα ὑμῶν ἀπεγύμνωσεν. Ἐμισηνοὶ +Χριστὸν ἐπόθουν οἱ πῦρ ἐμβαλόντες τοῖς τάφοις +τῶν Γαλιλαίων; ἐλύπησα δ᾽ ἐγὼ τίνας Ἐμισηνῶν +πώποτε; [D] ὑμῶν μέντοι πολλοὺς καὶ ὀλίγου δέω +φάναι πάντας, τὴν βουλήν, τοὺς εὐπόρους, τὸν +δῆμον. ὁ μὲν γὰρ δῆμος ἄχθεταί μοι τῷ πλείστῳ +μέρει, μᾶλλον δ᾽ ἅπας ἀθεότητα προελόμενος, +<pb n='476'/><anchor id='Pg476'/><anchor id='Pg477'/> +ὅτι τοῖς πατρίοις ὁρᾷ τῆς ἁγιστείας θεσμοῖς +προσκείμενον, οἱ δὲ δυνατοὶ κωλυόμενοι πολλοῦ +πάντα πωλεῖν ἀργυρίου, πάντες δὲ ὑπὲρ τῶν +ὀρχηστῶν καὶ τῶν θεάτρων, οὐχ ὅτι τοὺς ἄλλους +ἀποστερῶ τούτων, [358] ἀλλ᾽ ὅτι μέλει μοι τῶν τοιούτων +ἧττον ἢ τῶν ἐν τοῖς τέλμασι βατράχων. +εἶτα οὐκ εἰκότως ἐμαυτοῦ κατηγορῶ τοσαύτας +ἀπεχθείας λαβὰς παρασχόντος; +</p> + +<p> +(<q>The <hi rend='italic'>Chi</hi>,</q> say the citizens, <q>never harmed the +city in any way, nor did the <hi rend='italic'>Kappa</hi>.</q> Now the +meaning of this riddle which your wisdom has +invented is hard to understand, but I obtained interpreters +from your city and I was informed that these +are the first letters of names, and that the former is +intended to represent Christ, the latter Constantius. +Bear with me then, if I speak frankly. In one thing +Constantius did harm you, in that when he had +appointed me as Caesar he did not put me to death. +Now for the rest may the gods grant to you alone +out of all the many citizens of Rome to have +experience of the avarice of many a Constantius, or +I should say rather, of the avarice of his friends. For +the man was my cousin and dear to me; but after +he had chosen enmity with me instead of friendship, +and then the gods with the utmost benevolence +arbitrated our contention with one another, I +proved myself a more loyal friend to him than he +had expected to find me before I became his enemy. +Then why do you think that you are annoying me +by your praises of him, when I am really angry with +those who slander him? But as for Christ you love +him, you say, and adopt him as the guardian of your +city instead of Zeus and the god of Daphne and +Calliope<note place='foot'>There was a statue of Calliope in the market-place at +Antioch.</note> who revealed your clever invention? Did +those citizens of Emesa long for Christ who set fire +to the tombs of the Galilaeans?<note place='foot'>The people of Emesa burned the Christian churches and +spared only one, which they converted into a temple of +Dionysus.</note> But what citizens +of Emesa have I ever annoyed? I have however +annoyed many of you, I may almost say all, the +Senate, the wealthy citizens, the common people. +The latter indeed, since they have chosen atheism, +hate me for the most part, or rather all of them hate +me because they see that I adhere to the ordinances +of the sacred rites which our forefathers observed; +the powerful citizens hate me because they are prevented +from selling everything at a high price; but all +of you hate me on account of the dancers and the +theatres. Not because I deprive others of these +pleasures, but because I care less for things of that +sort than for frogs croaking in a pond.<note place='foot'>A proverb to express complete indifference.</note> Then is it +not natural for me to accuse myself, when I have +furnished so many handles for your hatred?) +</p> + +<p> +Ἀλλ᾽ ὁ Ῥωμαῖος Κάτων, ὅπως μὲν ἔχων +πώγωνος οὐκ οἶδα, παρ᾽ ὁντινοῦν δὲ τῶν ἐπὶ +σωφροσύνῃ καὶ μεγαλοψυχίᾳ καὶ τὸ μέγιστον +ἀνδρείᾳ μέγα φρονούντων ἄξιος ἐπαινεῖσθαι, +προσιὼν τῇδε τῇ πολυανθρώπῳ καὶ τρυφερᾷ καὶ +πλουσίᾳ πόλει [B] τοὺς ἐφήβους ἰδὼν ἐν τῷ προαστείῳ +μετὰ τῶν ἀρχόντων ἐσταλμένους ὡς ἐπί +τινα δορυφορίαν ἐνόμισεν αὑτοῦ χάριν ὑμῶν τοὺς +προγόνους τὴν παρασκευὴν πᾶσαν πεποιῆσθαι· +καὶ θᾶσσον ἀποβὰς τοῦ ἵππου προῆγεν ἅμα +καὶ πρὸς τοὺς προλαβόντας τῶν φίλων δυσχεραίνων +ὡς μηνυτὰς γενομένους αὐτοῖς, ὅτι Κάτων +προσάγει, καὶ ἀναπείσαντας ἐκδραμεῖν. ὄντος +δ᾽ ἐν τοιούτοις αὐτοῦ καὶ διαποροῦντος ἠρέμα +καὶ ἐρυθριῶντος, ὁ γυμνασίαρχος προσδραμών, +Ὦ ξένε, ἔφη, [C] ποῦ Δημήτριος; ἦν δ᾽ οὗτος +ἀπελεύθερος Πομπηίου, κεκτημένος οὐσίαν πολλὴν +πάνυ· μέτρον δ᾽ αὐτῆς εἰ ποθεῖτε μαθεῖν· +οἶμαι γὰρ ὑμᾶς ἐκ πάντων τῶν λεγομένων πρὸς +<pb n='478'/><anchor id='Pg478'/><anchor id='Pg479'/> +ταύτην μάλιστα ὡρμῆσθαι τὴν ἀκοήν· ἐγὼ τὸν +εἰπόντα φράσω. Δαμοφίλῳ τῷ Βιθυνῷ πεποίηται +συγγράμματα τοιαῦτα, ἐν οἷς δρεπόμενος ἐκ +βίβλων πολλῶν<note place='foot'>ἐκ βίβλων πολλῶν Hertlein suggests, ἐκ τῶν πολλῶν MSS.</note> εἰργάσατο [D] λόγους ἡδίστους +νέῳ φιληκόῳ καὶ πρεσβυτέρῳ· φιλεῖ γὰρ τὸ +γῆρας ἐπανάγειν αὖθις εἰς τὴν τῶν νέων φιληκοΐαν +τοὺς ἀφηλικεστέρους· ὅθεν οἶμαι συμβαίνει +νέους καὶ πρεσβύτας ἐξ ἴσης εἶναι φιλομύθους· +εἶεν. ὁ δὲ δὴ Κάτων ὅπως ἀπήντησε τῷ γυμνασιάρχῳ +βούλεσθε φράσω; μή με λοιδορεῖν ὑπολάβητε +τὴν πόλιν· οὐκ ἔστιν ὁ λόγος ἐμός. +εἴ τις ἀφῖκται [359] περιφερομένη καὶ εἰς ὑμᾶς ἀκοὴ +Χαιρωνέως ἀνδρὸς ἐκ τοῦ φαύλου γένους, ὁ δὴ +λέγεται παρὰ τῶν ἀλαζόνων φιλόσοφον· οὗ δὴ +καὶ αὐτὸς οὐκ ἐφικόμην μέν, ηὐξάμην δὲ ὑπὸ +ἀμαθίας κοινωνῆσαι καὶ μετασχεῖν. ταῦτα οὖν +ἐκεῖνος ἔφρασεν, ὡς ὁ Κάτων ἀπεκρίνατο μὲν +οὐδέν, βοήσας δὲ μόνον οἷά τις ἔμπληκτος καὶ +ἀνόητος ἄνθρωπος, Ὢ τῆς κακοδαίμονος πόλεως, +ἀπιὼν ᾤχετο. +</p> + +<p> +(Cato the Roman,<note place='foot'>The anecdote which follows is told by Plutarch in his +<hi rend='italic'>Cato the Younger</hi> and also in his <hi rend='italic'>Pompeius</hi>.</note> however,—how he wore his beard +I do not know,<note place='foot'>Julian must have known that in Cato's day the Romans +never wore beards.</note> but he deserves to be praised in comparison +with anyone of those who pride themselves +on their temperance and nobility of soul and on their +courage above all,—he, I say, once visited this populous +and luxurious and wealthy city; and when he +saw the youths in the suburb drawn up in full array, +and with them the magistrates, as though for some +military display, he thought your ancestors had made +all those preparations in his honour. So he quickly +dismounted from his horse and came forward, though +at the same time he was vexed with those of his +friends who had preceded him for having informed +the citizens that Cato was approaching, and so +induced them to hasten forth. And while he was in +this position, and was slightly embarrassed and +blushing, the master of the gymnasium ran to meet +him and called out <q>Stranger, where is Demetrius?</q> +Now this Demetrius was a freedman of Pompey, who +had acquired a very large fortune; and if you want +to know the amount of it,—for I suppose that in all +that I am now telling you are most anxious to hear +this,—I will tell you who has related the story. +Damophilus of Bithynia has written compositions of +this sort, and in them, by culling ancedotes from +many books, he has produced tales that give the +greatest delight to anyone who loves to listen to +gossip, whether he be young or old. For old age +usually revives in the elderly that love of gossip +which is natural to the young; and this is, I think, +the reason why both the old and the young are +equally fond of stories. Well then, to return to +Cato. Do you want me to tell you how he greeted +the master of the gymnasium? Do not imagine that +I am slandering your city; for the story is not my +own.<note place='foot'>cf. <hi rend='italic'>Fragment of a Letter</hi> 299 <hi rend='smallcaps'>c</hi>, note.</note> If any rumour has come round, even to your +ears, of the man of Chaeronea,<note place='foot'>Plutarch.</note> who belongs to that +worthless class of men who are called by impostors +philosophers,—I myself never attained to that class +though in my ignorance I claimed to be a member of +it and to have part in it,—well he, as I was saying, +related that Cato answered not a word, but only cried +aloud like a man stricken with madness and out of +his senses, <q>Alas for this ill-fated city!</q> and took +himself off.) +</p> + +<p> +Μὴ δὴ θαυμάσητε, τοῦτο εἰ καὶ ἐγὼ νυνὶ +πάσχω πρὸς ὑμᾶς, [B] ἀνὴρ ἀγριώτερος ἐκείνου καὶ +θρασύτερος τοσούτῳ καὶ αὐθαδέστερος, ὅσον οἱ +Κελτοὶ Ῥωμαίων. ὁ μὲν γὰρ ἐκεῖσε τεχθεὶς +ἐγγὺς ἦλθε γήρως ἅμα τοῖς πολίταις τρεφόμενος· +ἐμοὶ δὲ Κελτοὶ καὶ Γερμανοὶ καὶ δρυμὸς Ἑρκύνιος +ἔμελεν ἄρτι πρῶτον εἰς ἄνδρας τελοῦντι, καὶ +διέτριψα πολὺν ἤδη χρόνον, ὥσπερ τις κυνηγέτης +<pb n='480'/><anchor id='Pg480'/><anchor id='Pg481'/> +ἀγρίοις ὁμιλῶν καὶ συμπλεκόμενος θηρίοις, [C] ἤθεσιν +ἐντυγχάνων οὔτε θοπεύειν οὔτε κολακεύειν εἰδόσιν, +ἁπλῶς δὲ καὶ ἐλευθέρως ἐκ τοῦ ἴσου πᾶσι +προσφέρεσθαι. γέγονεν οὖν μοι μετὰ τὴν ἐκ +παίδον τροφὴν ἥ τε ἐν μειρακίοις ὁδὸς διὰ τῶν +Πλάτωνος καὶ Ἀριστοτέλους λόγων οὐδαμῶς +ἐπιτηδείων δήμοις ἐντυγχάνειν οἰομένοις ὑπὸ +τρυφῆς εὐδαιμονεστάτοις<note place='foot'>ἐπιτηδείων—οἰομένοις—εὐδαιμονεστάτοις Hertlein suggests, +ἐπιτηδείῳ δήμοις ἐντυγχάνειν καὶ ὑπὸ τρυφῆς εὐδαιμονεστάτῳ +MSS.</note> εἶναι, ἥ τε ἐν ἀνδράσιν +αὐτουργία παρὰ τοῖς μαχιμωτάτοις καὶ θυνικωτάτοις +τῶν ἐθνῶν, ὅπου τὴν γαμηλίαν Ἀφροδίτην +καὶ τὸν μεθυδότην Διόνυσον γάμου τε ἕνεκα +καὶ παιδοποιίας οἴνου τε ὁπόσης ἑκάστῳ δυνατὸν +πόσεως ἴσασι μόνον. [D] ἀσέλγεια δ᾽ οὐκ ἔστιν +ἐν τοῖς θεάτροις οὐδὲ ὕβρις, οὐδὲ ἕλκει τις εἴσω +τῆς σκηνῆς τὸν κόρδακα. +</p> + +<p> +(Therefore do not be surprised if I now feel towards +you as I do, for I am more uncivilised than he, and +more fierce and headstrong in proportion as the Celts +are more so than the Romans. He was born in +Rome and was nurtured among Roman citizens till +he was on the threshold of old age. But as for me, I +had to do with Celts and Germans and the Hercynian +forest<note place='foot'>cf. Caesar, <hi rend='italic'>Gallic War</hi>, 6. 24.</note> from the moment that I was reckoned a +grown man, and I have by now spent a long time +there, like some huntsman who associates with and is +entangled among wild beasts. There I met with temperaments +that know not how to pay court or flatter, +but only how to behave simply and frankly to all +men alike. Then after my nurture in childhood, my +path as a boy took me through the discourses of +Plato and Aristotle, which are not at all suited for +the reading of communities who think that on +account of their luxury they are the happiest of men. +Then I had to work hard myself among the most +warlike and high-spirited of all nations, where men +have knowledge of Aphrodite, goddess of Wedlock, +only for the purpose of marrying and having children, +and know Dionysus the Drink-Giver, only for the sake +of just so much wine as each can drink at a draught. +And in their theatres no licentiousness or insolence +exists, nor does any man dance the cordax on their +stage.) +</p> + +<p> +Λέγεταί τοι μικρῷ πρόσθεν ὡς ἐνθένδε ἐκεῖσέ +τις Καππαδόκης φυγάς, ἐν τῇ παρ᾽ ὑμῖν τραφεὶς +πόλει παρὰ τῷ χρυσοχίῳ· γνωρίζετε δήπουθεν +ὃν λέγω· μαθὼν ὅπου καὶ ἔμαθεν, ὡς οὐ δέον +ὁμιλεῖν γυναιξί, μειρακίοις δ᾽ ἐπιχειρεῖν, οὐκ +οἶδα ὁπόσα ἐνθάδε δράσας καὶ παθών, [360]ἐπειδὴ +παρὰ τὸν ἐκεῖσε βασιλέα πρῴην ἀφίκετο, μνήμῃ +τῶν τῇδε πολλοὺς μὲν ὀρχηστὰς αὐτοῖς ἐπαγαγεῖν, +ἄλλα δὲ τὰ ἐντεῦθεν ἀγαθὰ τοιαῦτα, +καὶ δή καὶ τέλος ὡς ἐνεδέησεν ἔτι κοτυλιστοῦ· +<pb n='482'/><anchor id='Pg482'/><anchor id='Pg483'/> +τοῦτο δ᾽ ὑμεῖς ἴστε πρὸς τῷ ἔργῳ τὸ ὄνομα· καὶ +τοῦτον ἐνθένδε ἐκάλει πόθῳ καὶ ἔρωτι τῆς σεμνῆς +παρ᾽ ὑμῖν διαίτης. οἱ Κελτοὶ δὲ τὸν μὲν κοτυλιστὴν +ἠγνόησαν, [B] ἐδέξατο γὰρ αὐτὸν αὐτίκα τὰ +βασίλεια, τοὺς ὀρχηστὰς δὲ ἐπιτραπέντας ἐπιδείκνυσθαι<note place='foot'>ἐπιδείκνυσθαι Hertlein would add.</note> +ἐν τῷ θεάτρῳ τὴν τέχνην εἴασαν +οἰόμενοι τοῖς νυμφολήπτοις αὐτοὺς ἐοικέναι. καὶ +ἦν αὐτοῖς ἐκεῖ παραπλησίως ἐμοὶ καταγελαστότατον +τὸ θέατρον· ἀλλ᾽ οἱ μὲν ὀλίγοι πολλῶν +κατεγέλων, ἐγὼ δὲ ξὺν ὀλίγοις ἐνθάδε γελοῖος +ὑμῖν ἅπασι τὰ πάντα φαίνομαι. +</p> + +<p> +(A story is told of them that not long ago a certain +Cappadocian was exiled from here to that place, a +man who had been brought up in your city in the +house of the goldsmith—you know of course whom +I mean,—and had learned, as he naturally did learn +there, that one ought not to have intercourse with +women but to pay attentions to youths. And when, +after doing and suffering here I know not what, he +went to the court of the king in that country, he +took with him to remind him of your habits here a +number of dancers and other such delights from this +city; and then finally since he still needed a cotylist<note place='foot'>We do not know what sort of performance was given +by a cotylist; he was evidently a mime and may have played +with cups; κοτύλη = a pint-cup.</note>—you +know the word and the thing too—he +invited him also from here, because of his longing +and love for the austere mode of life that prevails +with you. Now the Celts never made the acquaintance +of the cotylist, since he was at once admitted +into the palace; but when the dancers began to +display their art in the theatre, the Celts left them +alone because they thought that they were like men +stricken with nympholepsy. And the theatre seemed +to the men in that country highly ridiculous, just as +it does to me; but whereas the Celts were a few +ridiculing many, I here along with a few others seem +absurd in every way to all of you.) +</p> + +<p> +[C] Καὶ οὐκ ἀγανακτῶ τῷ πράγματι. καὶ γὰρ ἂν +εἴην ἄδικος εἰ μὴ καὶ τοῖς παροῦσι στέργοιμι, +διαφερόντως ἀσπασάμενος ἐκεῖνα. Κελτοὶ μὲν +γὰρ οὕτω με δι᾽ ὁμοιότητα τρόπων ἠγάπησαν, +ὥστε ἐτόλμησαν οὐχ ὅπλα μόνον ὑπὲρ ἐμοῦ +λαβεῖν, ἀλλὰ καὶ χρήματα ἔδωκαν πολλά, καὶ +παραιτούμενον ὀλίγου καὶ ἐβιάσαντο λαβεῖν, καὶ +πρὸς πάντα ἑτοίμως ὑπήκουσαν. ὃ δὲ δὴ μέγιστον, +ἐκεῖθεν εἰς ὑμᾶς ἐφέρετο πολὺ τὸ ἐμὸν ὄνομα, +καὶ ἐβόων πάντες ἀνδρεῖον, συνετόν, δίκαιον, οὐ +πολέμῳ μόνον ὁμιλῆσαι δεινόν, [D] ἀλλὰ καὶ εἴρηνῃ +χρήσασθαι δεξιόν, εὐπρόσιτον, πρᾷον· ὑμεῖς δὲ +αὐτοῖς ἀντιδεδώκατε νῦν ἐνθένδε πρῶτον μέν, ὅτι +παρ᾽ ἐμὲ τὰ τοῦ κόσμου πράγματα ἀνατέτραπται· +σύνοιδα δὲ οὐδὲν ἀνατρέπων ἐμαυτῷ οὔτε ἑκὼν +οὔτε ἄκων· εἶτα, ὡς ἐκ τοῦ πώγωνός μου χρὴ +πλέκειν σχοινία, καὶ ὅτι πολεμῶ τῷ Χῖ, πόθος δὲ +ὑμᾶς εἴσεισι τοῦ Κάππα. καὶ ὑμῖν γε αὐτὸ οἱ +<pb n='484'/><anchor id='Pg484'/><anchor id='Pg485'/> +πολιοῦχοι τῆσδε τῆς πόλεως θεοὶ διπλοῦν δοῖεν, +ὅτι πρὸς τούτῳ [361] καὶ τὰς ἀστυγείτονας ἐσυκοφαντήσατε +πόλεις ἱερὰς καὶ ὁμοδούλους ἐμοί, ὡς δὴ +παρ᾽ αὐτῶν εἴη τὰ εἰς ἐμὲ ξυντεθέντα, ὃν εὖ οἶδ᾽ +ὅτι φιλοῦσιν ἐκεῖναι μᾶλλον ἢ τοὺς ἑαυτῶν υἱέας, +οἳ τὰ μὲν τῶν θεῶν ἀνέστησαν αὐτίκα τεμένη, +τοὺς τάφους δὲ τῶν ἀθέων ἀνέτρεψαν πάντας. +ἀπὸ τοῦ συνθήματος, ὃ δὴ δέδοται παρ᾽ ἐμοῦ +πρῴην, οὕτως ἐπαρθέντες τὸν νοῦν καὶ μετέωροι +γενόμενοι τὴν διάνοιαν, ὡς καὶ πλέον ἐπεξελθεῖν +τοῖς [B] εἰς τοὺς θεοὺς πλημμελοῦσιν ἢ βουλομένῳ +μοι ἦν. +</p> + +<p> +(This is a fact which I do not resent. And indeed +it would be unjust of me not to make the best of +the present state of things, after having so greatly +enjoyed the life among the Celts. For they loved +me so much, on account of the similarity of our +dispositions, that not only did they venture to take +up arms on my behalf, but they gave me large sums +of money besides; and when I would have declined +it, they almost forced me to take it, and in all things +readily obeyed me. And what was most wonderful +of all, a great report of me travelled thence to your +city, and all men proclaimed loudly that I was brave, +wise and just, not only terrible to encounter in war, +but also skilful in turning peace to account, easy of +access and mild-tempered. But now you have sent +them tidings from here in return, that in the first +place the affairs of the whole world have been turned +upside down by me—though indeed I am not conscious +of turning anything upside down, either +voluntarily or involuntarily; secondly, that I ought +to twist ropes from my beard, and that I war against +the <hi rend='italic'>Chi</hi> and that you begin to regret the <hi rend='italic'>Kappa</hi>. +Now may the guardian gods of this city grant you a +double allowance of the <hi rend='italic'>Kappa</hi>!<note place='foot'><hi rend='italic'>i.e.</hi> may they have two such rulers as Constantius.</note> For besides this +you falsely accused the neighbouring cities, which +are holy and the slaves of the gods, like myself, of +having produced the satires which were composed +against me; though I know well that those cities +love me more than their own sons, for they at once +restored the shrines of the gods and overturned all +the tombs<note place='foot'><hi rend='italic'>i.e.</hi> the sepulchres over which the Christian churches +were built; cf. 357 <hi rend='smallcaps'>c</hi>, note.</note> of the godless, on the signal that was +given by me the other day; and so excited were +they in mind and so exalted in spirit that they even +attacked those who were offending against the gods +with more violence than I could have wished.) +</p> + +<p> +Τὰ δ᾽ ὑμέτερα· πολλοὶ μὲν ἐγειρομένους ἄρτι +τοὺς βωμοὺς ἀνέτρεψαν, οὓς ἡ πρᾳότης ἡμῶν +ἐδίδαξε μόλις ἡσυχάζειν. ἐπεὶ δὲ ἀπεπεμψάμεθα +τὸν νεκρὸν τῆς Δάφνης, οἱ μὲν ἀφοσιούμενοι τὰ +πρὸς τοὺς θεοὺς ἐξ ὑμῶν ἀντέδωκαν τοῖς ὑπὲρ τῶν +λειψάνων ἠγανακτηκόσι [C] τοῦ νεκροῦ τὸ τέμενος +τοῦ Δαφναίου θεοῦ, οἱ δὲ εἴτε λαθόντες εἴτε μὴ τὸ +πῦρ ἐνεῖσαν<note place='foot'>ἐνεῖσαν Hertlein suggests, ἔδειξαν MSS.</note> ἐκεῖνο, τοῖς μὲν ἐπιδημοῦσι τῶν ξένων +φρικῶδες, ὑμῶν δὲ τῷ δήμῳ μὲν ἡδονὴν παρασχόν, +<pb n='486'/><anchor id='Pg486'/><anchor id='Pg487'/> +ὑπὸ δὲ τῆς βουλῆς ἀμεληθὲν καὶ εἰσέτι ἀμελούμενον. +ἐμοὶ μὲν οὖν ἐδόκει καὶ πρὸ τοῦ πυρὸς +ἀπολελοιπέναι τὸν νεὼν ὁ θεός, ἐπεσήμηνε γὰρ +εἰσελθόντι μοι πρῶτον τὸ ἄγαλμα, καὶ τούτου +μάρτυρα καλῶ τὸν μέγαν Ἥλιον πρὸς τοὺς +ἀπιστοῦντας, ὑμᾶς δὲ ὑπομνῆσαι βούλομαι καὶ +ἄλλης ἀπεχθείας εμῆς, [D] ἔπειτα, ὅπερ εἴωθα ποιεῖν +ἐπιεικῶς, ὀνειδίσαι ἐμαυτῷ καὶ ὑπὲρ ταύτης καὶ +κατηγορῆσαι καὶ μέμψασθαι. +</p> + +<p> +(But now consider your own behaviour. Many of +you overturned the altars of the gods which had only +just been erected, and with difficulty did my +indulgent treatment teach you to keep quiet. And +when I sent away the body from Daphne,<note place='foot'>Babylas, Bishop of Antioch, had been buried in the grove +of Daphne, and the priests of Apollo retired from it. When +the church over his tomb was demolished by Julian he +removed the body of St. Babylas to Antioch, and that night +(October 22. 362 <hi rend='smallcaps'>a.d.</hi>) the people of Antioch burned the +temple of Apollo which Julian had restored. Cf. Johannes +Chrysostomos, <hi rend='italic'>De S. Babyla et contra Julianum</hi>; and +Libanius, <hi rend='italic'>Monody on the Temple of Apollo at Daphne</hi>.</note> some of +you, in expiation of your conduct towards the gods, +handed over the shrine of the god of Daphne to +those who were aggrieved about the relics of the +body, and the rest of you, whether by accident +or on purpose, hurled against the shrine that +fire which made the strangers who were visiting +your city shudder, but gave pleasure to the mass of +your citizens and was ignored and is still ignored +by your Senate. Now, in my opinion, even before +that fire the god had forsaken the temple, for when +I first entered it his holy image gave me a sign +thereof. I call mighty Helios to bear me witness of +this before all unbelievers. And now I wish to +remind you of yet another reason for your hatred of +me, and then to abuse myself—a thing which I +usually do fairly well—and both to accuse and blame +myself with regard to that hatred.) +</p> + +<p> +Δεκάτῳ γάρ που μηνὶ τῷ παρ᾽ ὑμῖν ἀριθμουμένῳ· +Λῶον οἶμαι τοῦτον ὑμεῖς προσαγορεύετε· +τοῦ θεοῦ τούτου πάτριός ἐστιν ἑορτή, καὶ ἔδει +σπουδῇ πρὸς τὴν Δάφνην ἀπαντᾶν. ἐγὼ μὲν οὖν +ἀπὸ τοῦ Κασίου Διὸς ἐπὶ τοῦτο ἔδραμον, οἰόπμενος +ἐνταῦθα μάλιστα τοῦ πλούτου καὶ τῆς φιλοτιμίας +ὑμῶν ἀπολαύσειν. εἶτα ἀνέπλαττον παρ᾽ +ἐμαυτῷ πομπήν, [362] ὥσπερ ὀνείρατα ὁρῶν, ἱερεῖα καὶ +σπονδὰς καὶ χοροὺς τῷ θεῷ καὶ θυμιάματα καὶ +τοὺς ἐφήβους ἐκεῖ περὶ τὸ τέμενος θεοπρεπέστατα +μὲν τὰς ψυχὰς κατεσκευασμένους, λευκῇ δ᾽ ἐσθῆτι +καὶ μεγαλοπρεπεῖ κεκοσμημένους. ὡς δὲ εἴσω +παρῆλθον τοῦ τεμένους, οὔτε θυμιάματα κατέλαβον +οὔτε πόπανον οὔτε ἱερεῖον. αὐτίκα μὲν +οὖν ἐθαύμασα καὶ ᾤμην ἔξω τοῦ τεμένους εἶναι, +περιμένειν δ᾽ ὑμᾶς, [B] ἐμὲ δὴ τιμῶντας ὡς ἀρχιερέα, +τὸ σύνθημα παρ᾽ ἐμοῦ. ἐπεὶ δὲ ἠρόμην, τί μέλλει +θύειν ἡ πόλις ἐνιαύσιον ἑορτὴν ἄγουσα τῷ θεῷ, ὁ +<pb n='488'/><anchor id='Pg488'/><anchor id='Pg489'/> +ἱερεὺς εἶπεν· ἐγὼ μὲν ἥκω φέρων οἴκοθεν τῷ θεῷ +χῆνα ἱερεῖον, ἡ πόλις δὲ τὰ νῦν οὐδὲν ηὐτέεπισται. +</p> + +<p> +(In the tenth month, according to your reckoning,—Loos +I think you call it—there is a festival founded +by your forefathers in honour of this god, and it was +your duty to be zealous in visiting Daphne. Accordingly +I hastened thither from the temple of Zeus +Kasios,<note place='foot'>Kasios was the name of a mountain near Antioch where +there was a temple of Zeus.</note> thinking that at Daphne, if anywhere, I +should enjoy the sight of your wealth and public +spirit. And I imagined in my own mind the sort of +procession it would be, like a man seeing visions in a +dream, beasts for sacrifice, libations, choruses in +honour of the god, incense, and the youths of your +city there surrounding the shrine, their souls adorned +with all holiness and themselves attired in white and +splendid raiment. But when I entered the shrine I +found there no incense, not so much as a cake, not a +single beast for sacrifice. For the moment I was +amazed and thought that I was still outside the +shrine and that you were waiting the signal from me, +doing me that honour because I am supreme pontiff. +But when I began to inquire what sacrifice the city +intended to offer to celebrate the annual festival in +honour of the god, the priest answered, <q>I have +brought with me from my own house a goose as an +offering to the god, but the city this time has made +no preparations.</q>) +</p> + +<p> +Ἐνταῦθα ὁ φιλαπεχθήμων ἐγὼ πρὸς τὴν βουλὴν +ἀνεπιεικεῖς πάνυ διελέχθην λόγους, ὧν ἴσως +οὐκ ἄτοπον καὶ νῦν μνημονεῦσαι. <q>Δεινόν,</q> +ἔφην ἐγώ, <q>τὴν τοσαύτην πόλιν οὕτω τῶν θεῶν +ὀλιγώρως ἔχειν, ὡς οὐδεμία παροικοῦσα ταῖς +ἐσχατιαῖς τοῦ Πόντου κώμη· [C] μυρίους κλήρους +γῆς ἰδίας κεκτημένη, τῷ πατρίῳ θεῷ νῦν πρῶτον +ἐπιστάσης ἑορτῆς ἐνιαυσίου, ἐπειδὴ διεσκέδασαν +οἱ θεοὶ τῆς ἀθεότητος τὴν νεφέλην, μίαν ὄρνιν<note place='foot'>μίαν ὄρνιν Hertlein suggests, ὄρνιν MSS.</note> +ὑπὲρ αὑτῆς οὐ προσάγει, ἣν ἐχρῆν μάλιστα μὲν +καὶ κατὰ φυλὰς βουθυτεῖν, εἰ δὲ μὴ ῥᾴδιον, ἕνα +γε<note place='foot'>ἕνα γε Hertlein suggests, ἕνα MSS.</note> κοινῇ πᾶσαν ὑπὲρ αὑτῆς προσφέρειν τῷ θεῷ +ταῦρον. [D] ὑμῶν δ᾽ ἕκαστος ἰδίᾳ μὲν εἰς τὰ δεῖπνα +καὶ τὰς ἑορτὰς χαίρει δαπανώμενος, καὶ εὖ οἶδα +πολλοὺς ὑμῶν πλεῖστα εἰς τὰ δεῖπνα τοῦ Μαϊουμᾶ +χρήματα ἀπολέσαντας, ὑπὲρ δ᾽ ὑμῶν αὐτῶν +καὶ τῆς σωτηρίας τῆς πόλεως οὐδεὶς θύει οὔτε +ἰδίᾳ τῶν πολιτῶν οὔτε ἡ πόλις κοινῇ, μόνος δ᾽ ὁ +ἱερεύς, ὃν οἶμαι δικαιότερον ἦν ἀπὸ τοῦ πλήθους +τῶν προσφερομένων τῷ θεῷ παρ᾽ ὑμῶν οἴκαδε +ἀπιέναι μερίδας ἔχοντα. τοῖς μὲν γὰρ ἱερεῦσιν +οἱ θεοὶ καλοκἀγαθίᾳ τιμᾶν αὑτοὺς καὶ ἀρετῆς +ἐπιτηδεύσει προσέταξαν καὶ λειτουργεῖν σφίσι τὰ +εἰκότα· [363] πρέπει δ᾽ οἶμαι τῇ πόλει θύειν ἰδίᾳ καὶ +<pb n='490'/><anchor id='Pg490'/><anchor id='Pg491'/> +δημοσίᾳ· νυνὶ δὲ ὑμῶν ἕκαστος ἐπιτρέπει μὲν τῇ +γυναικὶ πάντα ἐκφέρειν ἔνδοθεν εἰς τοὺς Γαλιλαίους, +καὶ τρέφουσαι ἀπὸ τῶν ὑμετέρων ἐκεῖναι +τοὺς πένητας πολὺ τῆς ἀθεότητος ἐργάζονται +θαῦμα πρὸς τοὺς τῶν τοιούτων δεομένουςλ ἔστι δὲ +τοιοῦτον οἶμαι τὸ πλεῖστον τῶν ἀνθρώπων γένος· +ὑμεῖς δ᾽ αὐτοὶ πρῶτον μὲν τῶν εἰς τοὺς θεοὺς +τιμῶν ἀμελῶς ἔχοντες πράττειν οὐδὲν ἄτοπον +ὑπολαμβάνετε· [B] πρόσεισι δ᾽ οὐδεὶς τῶν δεομένων +τοῖς ἱεροῖς· οὐ γὰρ ἔστιν οἶμαι πόθεν διατραφῇ. +καὶ γενέθλια μέν τις ἑστιῶν ἱκανῶς παρασκευάζει +δεῖπνον καὶ ἄριστον, ἐπὶ πολυτελῆ τράπεζαν τοὺς +φίλους παραλαμβάνων· ἐνιαυσίου δ᾽ ἑορτῆς οὔσης +οὐδεὶς ἐκόμισεν ἔλαιον εἰς λύχνον τῷ θεῷ οὐδὲ +σπονδὴν οὐδ᾽ ἱερεῖον οὐδὲ λιβανωτόν. ἐγὼ μὲν +οὖν<note place='foot'>μὲν οὖν Hertlein suggests, μὲν MSS.</note> οὐκ οἶδα, ὅπως ἄν τις ταῦτα [C] ἀνὴρ ἀγαθὸς +ὁρῶν παρ᾽ ὑμῖν ἀποδέξαιτο, νομίζω δ᾽ ἔγωγε μηδὲ +τοῖς θεοῖς ἀρέσκειν.</q> +</p> + +<p> +(Thereupon, being fond of making enemies, I made +in the Senate a very unseemly speech which perhaps +it may now be pertinent to quote to you. <q>It is a +terrible thing,</q> I said, <q>that so important a city +should be more neglectful of the gods than any +village on the borders of the Pontus.<note place='foot'>cf. Themistius 332 <hi rend='smallcaps'>d</hi>.</note> Your city +possesses ten thousand lots of land privately owned, +and yet when the annual festival in honour of the +god of her forefathers is to be celebrated for the first +time since the gods dispelled the cloud of atheism, +she does not produce on her own behalf a single bird, +though she ought if possible to have sacrificed an ox +for every tribe, or if that were too difficult, the whole +city in common ought at any rate to have offered to +the god one bull on her own behalf. Yet every one +of you delights to spend money privately on dinners +and feasts; and I know very well that many of you +squandered very large sums of money on dinners +during the May festival. Nevertheless, on your own +behalf and on behalf of the city's welfare not one of +the citizens offers a private sacrifice, nor does the city +offer a public sacrifice, but only this priest! Yet I +think that it would have been more just for him to +go home carrying portions from the multitude of +beasts offered by you to the god. For the duty +assigned by the gods to priests is to do them honour +by their nobility of character and by the practice of +virtue, and also to perform to them the service that +is due; but it befits the city, I think, to offer both +private and public sacrifice. But as it is, every one +of you allows his wife to carry everything out of +his house to the Galilaeans, and when your wives +feed the poor at your expense they inspire a great +admiration for godlessness in those who are in need +of such bounty—and of such sort are, I think, the +great majority of mankind,—while as for yourselves +you think that you are doing nothing out of the +way when in the first place you are careless of the +honours due to the gods, and not one of those in +need goes near the temples—for there is nothing +there, I think, to feed them with—and yet when any +one of you gives a birthday feast he provides a dinner +and a breakfast without stint and welcomes his +friends to a costly table; when, however, the annual +festival arrived no one furnished olive oil for a lamp +for the god, or a libation, or a beast for sacrifice, or +incense. Now I do not know how any good man +could endure to see such things in your city, and +for my part I am sure that it is displeasing to the +gods also.</q>) +</p> + +<p> +Τοιαῦτα εἰπὼν τότε μέμνημαι, καὶ ὁ μὲν θεὸς +ἐμαρτύρησέ μου τοῖς λόγοις, ὡς μήποτε ὤφελεν, +ἐκλιπὼν τὸ προάστειον, ὃ πολὺν ἐτήρησε χρόνον, +ἐν ἐκείνῃ τῇ ζάλῃ τρέψας ἀλλαχοῦ τῶν κρατούντων +τὴν διάνοιαν καὶ τὼ χεῖρε βιασάμενος. +ὑμῖν δ᾽ ἀπηχθόμην ἐγὼ ποιῶν ἀνοήτως. ἐχρῆν +γὰρ σιωπᾶν, ὥσπερ οἶμαι πολλοὶ καὶ ἄλλοι τῶν +συνεισελθόντων ἐμοί, καὶ μὴ πολυπραγμονεῖν +μηδ᾽ ἐπιτιμᾶν. [D] ἀλλ᾽ ὑπὸ προπετείας ἐγὼ καὶ +<pb n='492'/><anchor id='Pg492'/><anchor id='Pg493'/> +τῆς καταγελάστου κολακείας· οὐ γὰρ δὴ νομιστέον +ὑπ᾽ εὐνοίας ἐμοὶ τότε εἰρῆσθαι τοὺς πρὸς +ὑμᾶς λόγους, ἀλλ᾽ οἶμαι δόξαν θηρεύων εὐλαβείας +τε εἰς τοὺς θεοὺς καὶ εἰς ὑμᾶς εὐνοίας ἀδόλου· +τοῦτο δ᾽ ἐστὶν οἶμαι παγγέλοιος κολακεία· πολλὰ +ὑμῶν μάτην κατέχεα. [364] δίκαια ποίνυν ἐργάζεσθέ +με τῶν ἐπιτιμήσεων ἐκείνων ἀμυνόμενοι καὶ +ἐναλλάττοντες τὰ χωρία. ἐγὼ μὲν ὑπὸ τῷ θεῷ +πρὸς τῷ βωμῷ καὶ τοῖς τοῦ ἀγάλματος ἴχνεσιν +ἐν ὀλίγοις ὑμῶν κατέδραμον· ὑμεῖς δ᾽ ἐπὶ τῆς +ἀγορᾶς ἐν τῷ δήμῳ διὰ τῶν ἱκανῶν τὰ τοιαῦτα +χαριεντίζεσθαι πολιτῶν. εὖ γὰρ ἴστε, πάντες +οἱ λέγοντες κοινοῦνται πρὸς τοὺς ἀκούοντας τοὺς +λόγους, καὶ ὁ ξὺν ἡδονῇ τῶν βλασφημιῶν ἀκροασάμενος, +μετέχων [B] τῆς ἴσης ἡδονῆς ἀπραγμονέστερον +τοῦ λέγοντος, κοινωνός ἐστι τῆς αἰτίας. +</p> + +<p> +(This is what I remember to have said at the time, +and the god bore witness to the truth of my words—would +that he had not!—when he forsook your +suburb which for so long he had protected, and again +during that time of storm and stress<note place='foot'>Julian probably alludes to the riot which took place at +Antioch on account of the famine in 354, when the populace +killed Theophilus the Governor and were punished for the +murder by Constantius.</note> when he +turned in the wrong direction the minds of those +who were then in power and forced their hands. +But I acted foolishly in making myself odious to you. +For I ought to have remained silent as, I think, did +many of those who came here with me, and I ought +not to have been meddlesome or found fault. But +I poured down all these reproaches on your heads +to no purpose, owing to my headlong temper and a +ridiculous desire to flatter,—for it is surely not to be +believed that out of goodwill towards you I spoke +those words to you then; but I was, I think, hunting +after a reputation for piety towards the gods and for +sincere good-will towards you, which is, I think, the +most absurd form of flattery. Therefore you treat +me justly when you defend yourselves against those +criticisms of mine and choose a different place for +making your defence. For I abused you under the +god's statue near his altar and the footprints of the +holy image, in the presence of few witnesses; but you +abused me in the market-place, in the presence of +the whole populace, and with the help of citizens +who were capable of composing such pleasant +witticisms as yours. For you must be well aware +that all of you, those who uttered the sayings about +me and those who listened to them, are equally +responsible; and he who listened with pleasure to +those slanders, since he had an equal share of the +pleasure, though he took less trouble than the +speaker, must share the blame.) +</p> + +<p> +Εἴρηται οὖν ὑμῖν δι᾽ ὅλης καὶ ἠκρόαται τῆς +πόλεως ὁπόσα εἰς τουτονὶ πέπαικται τὸν φαῦλον +πώγωνα καὶ τὸν οὐδὲν ἐπιδείξαντα ὑμῖν καλὸν +οὐδὲ ἐπιδείξοντα τρόπον. οὐ γὰρ ἐπιδείξει βίον +ὑμῖν, ὁποῖον ὑμεῖς ἀεὶ μὲν ζῆτε, ποθεῖτε δὲ ὁρᾶν +καὶ ἐν τοῖς ἄρχουσιν. ὑπὲρ μὲν δὴ τῶν βλασφημιῶν, +ἃς ἰδίᾳ [C] τε καὶ δημοσίᾳ κατεχέατέ μου +παίζοντες ἐν τοῖς ἀναπαίστοις, ἐμαυτοῦ προσκατηγορήσας +<pb n='494'/><anchor id='Pg494'/><anchor id='Pg495'/> +ὑμῖν ἐπιτρέπω χρῆσθαι μετὰ μείζονος +αὐτῷ παρρησίας, ὡς οὐδὲν ὑμᾶς ἐγὼ διὰ τοῦτο +πώποτε δεινὸν ἐργάσομαι σφάττων ἢ τύπτων +ἢ δῶν ἦ ἀποκλείων ἢ κολάζων. πῶς γάρ; ὅς, +ἐπείπερ ὑμῖν ἐμαυτὸν ἐπιδείξας μετὰ τῶν φίλων +σωφρονοῦντα, φαυλότατον ἐδεῖν ὑμῖν καὶ ἀηδέστατον, +οὐδὲν [D] ἐπέδειξα καλὸν θέαμα, μεταστῆναι +τῆς πόλεως<note place='foot'>τῆς πόλεως Hertlein suggests, τὴν πόλι</note> ἔγνωκα καὶ ὑποχωρῆσαι, πεπεισμένος +μὲν οὐδαμῶς, ὅτι πάντως ἐκείνοις ἀρέσω, +πρὸς οὓς πορεύομαι, κρίνων δ᾽ αἱρετώτερον, εἰ +διαμάρτοιμι τοῦ δόξαι γοῦν ἐκείνοις καλὸς κἀγαθός, +ἐν μέρει μεταδοῦναι πᾶσι τῆς ἀηδίας τῆς +ἐμαυτοῦ καὶ μὴ τὴν εὐδαίμονα ταύτην ἀποκναῖσαι +πόλιν ὥσπερ ὑπὸ δυσωδίας τῆς ἐμῆς μετριότητος +καὶ τῶν ἐμῶν ἐπιτηδείων τῆς σωφροσύνης. +</p> + +<p> +(Throughout the whole city, then, you both uttered +and listened to all the jests that were made about +this miserable beard of mine, and about one who +has never displayed to you nor ever will display any +charm of manner. For he will never display among +you the sort of life that you always live and desire +to see also among those who govern you. Next +with respect to the slanders which both in private +and publicly you have poured down on my head, +when you ridiculed me in anapaestic verse, since I +too have accused myself I permit you to employ that +method with even greater frankness; for I shall +never on that account do you any harm, by slaying +or beating or fettering or imprisoning you or punishing +you in any way. Why indeed should I? For +now that in showing you myself, in company with +my friends, behaving with sobriety,—a most sorry +and unpleasing sight to you—I have failed to show +you any beautiful spectacle, I have decided to leave +this city and to retire from it; not indeed because I +am convinced that I shall be in all respects pleasing +to those to whom I am going, but because I judge it +more desirable, in case I should fail at least to seem +to them an honourable and good man, to give all +men in turn a share of my unpleasantness,<note place='foot'>Demosthenes, <hi rend='italic'>Against Meidias</hi> 153 ἀποκναίει γὰρ ἀηδίᾳ +καὶ ἀναισθησίᾳ.</note> and not +to annoy this happy city with the evil odour, as it +were, of my moderation and the sobriety of my +friends.) +</p> + +<p> +[365] Ἡμῶν γὰρ οὐδεὶς ἀγρὸν οὐδὲ κῆπον ἐπρίατο +παρ᾽ ὑμῖν οὐδὲ οἰκίαν ᾠκοδόμησεν οὐδ᾽ ἔγημε +παρ᾽ ὑμῶν οὐδ᾽ ἐξέδωκεν εἰς ὑμᾶς οὐδὲ ἠράσθημεν +τῶν παρ᾽ ὑμῖν καλῶν, οὐδ᾽ ἐζηλώσαμεν Ἀσσύριον +πλοῦτον οὐδ᾽ ἐνειμάμεθα τὰς προστασίας οὐδὲ +παραδυναστεύειν ἡμῖν ἠνεσχόμεθά τινας τῶν ἐν +τέλει οὐδ᾽ ἐπείσαμεν τὸν δῆμον εἰς παρασκευὰς +δείπνων ἢ θεάτρων, ὃν οὕτως ἐποιήσαμεν τρυφᾶν, +ὥστε ἄγων σχολὴν [B] ἀπὸ τῆς ἐνδείας τοὺς ἀναπαίστους +εἰς τοὺς αἰτίους αὑτῷ τῆς εὐθηνίας +ξυνέθηκεν, οὐδ᾽ ἐπεγράψαμεν χρυσίον οὐδὲ ᾐτήσαμεν +ἀργύριον οὐδὲ ηὐξήσαμεν φόρους· ἀλλὰ +<pb n='496'/><anchor id='Pg496'/><anchor id='Pg497'/> +πρὸς τοῖς ἐλλείμμασιν ἀνεῖται πᾶσι τῶν εἰθισμένων +εἰσφορῶν τὸ πέμπτον. οὐκ οἶμαι δ᾽ +ἐξαρκεῖν τὸ σωφρονεῖν ἐμέ, ἀλλὰ καὶ<note place='foot'>ἀλλὰ καὶ Reiske would add.</note> μέτριον +ἔχω ναὶ μὰ Δία καὶ θεούς, ὡς ἐμαυτὸν πείθω, +τὸν εἰσαγγελέα, καλῶς ὑφ᾽ ὑμῶν ἐπιτιμηθέντα, +διότι γέρων ὢν καὶ φαλακρὸς ἠρέμα τὰ πρόσω +διὰ δυστροπίαν [C] αἰσχύνεται κομᾶν ἐξόπισθεν, +ὥσπερ Ὅμηρος ἐποίησε τοὺς Ἄβαντας, οὐδὲν +δ᾽ ἐκείνου φαυλοτέρους ἄνδρας οἴκοι παρ᾽ ἐμαυτῷ +δύο καὶ τρεῖς, ἀλλὰ καὶ τέτταρας, εἰ βούλεσθε +δὲ νυνὶ καὶ πέμπτον. +</p> + +<p> +(For not one of us has bought a field or garden in +your city or built a house or married or given in +marriage among you, or fallen in love with any of +your handsome youths, or coveted the wealth of +Assyria, or awarded court patronage;<note place='foot'>προστασία is sometimes used of the Imperial protection +of a municipal guild, and that may be Julian's meaning here.</note> nor have we +allowed any of those in office to exercise influence +over us, or induced the populace to get up banquets +or theatrical shows; nay rather we have procured for +them such luxurious ease that, since they have respite +from want, they have had leisure to compose their +anapaests against the very author of their well-being. +Again, I have not levied gold money or demanded +silver money or increased the tribute; but in +addition to the arrears, one-fifth of the regular +taxes has been in all cases remitted. Moreover I +do not think it enough that I myself practise self-restraint, +but I have also an usher who, by Zeus and +the other gods, is moderate indeed, as I believe, +though he has been finely scolded by you, because, +being an old man and slightly bald in front, in his +perversity he is too modest to wear his hair long +behind, as Homer made the Abantes wear theirs.<note place='foot'><hi rend='italic'>Iliad</hi> 2. 542.</note> +And I have with me at my court two or three men +also who are not at all inferior to him, nay four or +even five now, if you please.) +</p> + +<p> +Ὁ δέ μοι θεῖος καὶ ὁμώνυμος οὐ δικαιότατα +μὲν ὑμῶν προύστη, μέχρις ἐπέτρεπον οἱ θεοὶ +ξυνεῖναι ἡμῖν αὐτὸν καὶ ξυμπράττειν; οὐ προμηθέστατα +δὲ πάσαις ἐπεξῆλθε ταῖς οἰκονομίαις +τῆς πόλεως; ἡμῖν μὲν οὖν ἐδόκει ταῦτα καλά, +πρᾳότης ἀρχόντων μετὰ σωφροσύνης, [D] ᾠόμεθά τε +ὑμῖν ἱκανῶς διὰ τούτων καλοὶ φανεῖσθαι τῶν +ἐπιτηδευμάτων. ἐπεὶ δὲ ὑμᾶς ἥ τε βαθύτης +ἀπαρέσκει τοῦ γενείου καὶ τὸ ἀτημέλητον τῶν +τριχῶν καὶ τὸ μὴ παραβάλλειν τοῖς θεάτροις +καὶ τὸ ἀξιοῦν ἐν τοῖς ἱεροῖς εἶναι σεμνοὺς καὶ +πρὸ τούτων ἁπάντων ἡ περὶ τὰς κρίσεις ἡμῶν +ἀσχολία καὶ τὸ τῆς ἀγορᾶς εἴργειν τὴν πλεονεξίαν, +[366] ἑκόντες ὑμῖν ἐξιστάμεθα τῆς πόλεως. +οὐ γὰρ οἶμαι ῥᾴδιον ἐν γήρᾳ μεταθεμένῳ διαφυγεῖν +τὸν λεγόμενον ὑπὲρ τοῦ ἰκτῖνος μῦθον. +λέγεται γάρ τοι τὸν ἰκτῖνα φωνὴν ἔχοντα παραπλησίαν +τοῖς ἄλλοις ὄρνισιν ἐπιθέσθαι τῷ χρεμετίζειν, +ὥσπερ οἱ γενναῖοι τῶν ἵππων, εἶτα τοῦ +<pb n='498'/><anchor id='Pg498'/><anchor id='Pg499'/> +μὲν ἐπιλαθόμενον, τὸ δὲ οὐ δυνηθέντα ἑλεῖν +ἱκανῶς ἀμφοῖν στέρεσθαι καὶ φαυλοτέραν τῶν +ἄλλων ὀρνίθων εἶναι τὴν φωνήν. [B] ὃ δὴ καὶ +αὐτὸς εὐλαβοῦμαι παθεῖν, ἀγροικίας τε ἅμα καὶ +δεξιότητος ἁμαρτεῖν. ἤδη γάρ, ὡς καὶ ὑμεῖς αὐτοὶ +συνορᾶτε, πλησίον ἐσμὲν ἐθελόντων θεῶν, +</p> + +<p> +(And as for my uncle and namesake,<note place='foot'>Julian, Count of the East.</note> did he not +govern you most justly, so long as the gods allowed +him to remain with me and to assist me in my work? +Did he not with the utmost foresight administer all +the business of the city? For my part I thought these +were admirable things, I mean mildness and moderation +in those who govern, and I supposed that by practising +these I should appear admirable in your eyes. +But since the length of my beard is displeasing to +you, and my unkempt locks, and the fact that I do +not put in an appearance at the theatres and that I +require men to be reverent in the temples; and +since more than all these things my constant attendance +at trials displeases you and the fact that I try +to banish greed of gain from the market-place, I +willingly go away and leave your city to you. For +when a man changes his habits in his old age it is +not easy, I think, for him to escape the fate that is +described in the legend about the kite. The story +goes that the kite once had a note like that of other +birds, but it aimed at neighing like a high-spirited +horse; then since it forgot its former note and could +not quite attain to the other sound, it was deprived +of both, and hence the note it now utters is less +musical than that of any other bird. This then is +the fate that I am trying to avoid, I mean failing +to be either really boorish or really accomplished. +For already, as you can see for yourselves, I am, +since Heaven so wills, near the age) +</p> + +<quote rend='display'> + +<lg> +<l>Εὖτέ μοι λευκαὶ μελαίνοις ἀναμεμίξονται τρίχες,</l> +</lg> + +<p> +(<q>When on my +head white hairs mingle with black,</q>) +</p> + +</quote> + +<p> +ὁ Τήιος ἔφη ποιητής. +</p> + +<p> +(as the poet of +Teos said.<note place='foot'>Anacreon <hi rend='italic'>fr.</hi> 77, Bergk.</note>) +</p> + +<p> +Εἶεν. ἀλλὰ τῆς ἀχαριστίας, πρὸς θεῶν καὶ +Διὸς ἀγοραίου καὶ πολιούχου, ὑπόσχετε λόγον. +ἠδίκησθέ τι παρ᾽ ἐμοῦ κοινῇ πώποτε ἢ καὶ<note place='foot'>ἢ καὶ Hertlein suggests, καὶ MSS.</note> ἰδίᾳ, +[C] καὶ δίκην ὑπὲρ τούτου λαβεῖν οὐ δυνάμενοι +φανερῶς διὰ τῶν ἀναπαίστων ἡμᾶς, ὥσπερ οἱ +κωμῳδοὶ τὸν Ἡρακλέα καὶ τὸν Διόνυσον ἕλκουσι +καὶ περιφέρουσιν, οὕτω δὲ καὶ ὑμεῖς ἐν ταῖς ἀγοραῖς +ἐπιτρίβετε λοιδοροῦντες; ἢ τοῦ μὲν ποιεῖν τι +χαλεπὸν εἰς ὑμᾶς ἀπεσχόμην, τοῦ λέγειν δὲ ὑμᾶς +κακῶς οὐκ ἀπεσχόμην, ἵνα με καὶ ὑμεῖς διὰ τῶν +αὐτῶν ἰόντες ἀμύνησθε; τίς οὖν ὑμῖν ἐστιν αἰτία +τοῦ πρὸς ἡμᾶς προσκρούσματος καὶ τῆς ἀπεχθείας; +ἐγὼ γὰρ εὖ οἶδα δεινὸν [D] οὐδένα ὑμῶν οὐδὲν +οὐδὲ ἀνήκεστον ἐργασάμενος οὔτε ἰδίᾳ τοὺς ἄνδρας +οὔτε κοινῇ τὴν πόλιν, οὐδ᾽ εἰπὼν οὐδὲν φλαῦρον, +ἀλλὰ καὶ ἐπαινέσας, ὡς ἔδοξέ μοι προσήκειν, καὶ +μεταδοὺς χρηστοῦ τινος, ὅσον εἰκὸς ἦν τὸν ἐπιθυμοῦντα +μετὰ τοῦ δυνατοῦ πολλοὺς εὖ ποιεῖν +ἀνθρώπους. ἀδύνατον δ᾽ εὖ ἴστε καὶ τοῖς εἰσφέρουσι +<pb n='500'/><anchor id='Pg500'/><anchor id='Pg501'/> +συγχωρεῖν ἅπαντα [367] καὶ διδόναι πάντα τοῖς +εἰωθόσι λαμβάνειν. ὅταν οὖν φανῶ μηδὲν ἐλαττώσας +τῶν δημοσίων συντάξεων, ὅσας εἴωθεν ἡ +βασιλικὴ νέμειν δαπάνη, ὑμῖν δ᾽ ἀνεὶς τῶν εἰσφορῶν +οὐκ ὀλίγα, ἆρ᾽ οὐκ αἰνύγματι τὸ πρᾶγμα +ἔοικεν; +</p> + +<p> +(Enough of that. But now, in the name of Zeus, +God of the Market-place and Guardian of the City, +render me account of your ingratitude. Were you +ever wronged by me in any way, either all in common +or as individuals, and is it because you were unable +to avenge yourselves openly that you now assail me +with abuse in your market-places in anapaestic verse, +just as comedians drag Heracles and Dionysus on +the stage and make a public show of them?<note place='foot'>cf. <hi rend='italic'>Oration</hi> 7. 204 <hi rend='smallcaps'>b</hi>.</note> Or can +you say that, though I refrained from any harsh +conduct towards you, I did not refrain from speaking +ill of you, so that you, in your turn, are defending +yourselves by the same methods? What, I ask, is +the reason of your antagonism and your hatred of +me? For I am very sure that I had done no terrible +or incurable injury to any one of you, either separately, +as individuals, or to your city as a whole; nor +had I uttered any disparaging word, but I had even +praised you, as I thought I was bound to do, and +had bestowed on you certain advantages, as was +natural for one who desires, as far as he can, to +benefit many men. But it is impossible, as you know +well, both to remit all their taxes to the taxpayers +and to give everything to those who are accustomed +to receive gifts. Therefore when it is seen that +I have diminished none of the public subscriptions +which the imperial purse is accustomed to contribute, +but have remitted not a few of your taxes, +does not this business seem like a riddle?) +</p> + +<p> +Ἀλλ᾽ ὁπόσα μὲν κοινῇ πρὸς πάντας πεποίηται +τοὺς ἀρχομένους ὑπ᾽ ἐμοῦ, πρέποι ἂν σιωπᾶν, ἵνα +μὴ δοκοίην ὥσπερ [B] ἐξεπίτηδες αὐτοπρόσωπος ἐπαίνους +ᾄδειν ἐμαυτοῦ, καὶ ταῦτα ἐπαγγειλάμενος +πολλὰς καὶ ἀσελγεστάτας ὕβρεις καταχέαι· τὰ +δὲ ἰδίᾳ μοι πρὸς ὑμᾶς πεποιημένα προπετῶς μὲν +καὶ ἀνοήτως, ἥκιστα δὲ ὑφ᾽ ὑμῶν ἄξια ἀχαριστεῖσθαι, +πρέποι ἂν οἶμαι προφέρειν ὥσπερ τινὰ +ἐμὰ ὀνείδη τοσούτῳ τῶν ἔμπροσθεν χαλεπώτερα, +τοῦ τε αὐχμοῦ τοῦ περὶ τὸ πρόσωπον καὶ τῆς +ἀναφροδισίας, ὅσῳ καὶ ἀληθέστερα ὄντα τῇ ψυχῇ +μάλιστα προσήκει. [C] καὶ δὴ πρότερον ἐπῄνουν +ὑμᾶς ὡς ἐνεδέχετό μοι φιλοτίμως οὐκ ἀναμείνας +τὴν πεῖραν οὐδ᾽ ὅπως ἕξομεν πρὸς ἀλλήλους +ἐνθυμηθείς, ἀλλὰ νομίσας ὑμᾶς μὲν Ἑλλήνων +παῖδας, ἐμαυτὸν δέ, εἰ καὶ γένος ἐστί μοι Θρᾴκιον, +Ἕλληνα τοῖς ἐπιτηδεύμασιν ὑπελάμβανον, ὅτι +μάλιστα ἀλλήλους ἀγαπήσομεν. ἓν μὲν δὴ τοῦτο +ἔστω μοι τῆς προπετείας ὄνειδος. ἔπειτα πρεσβευσαμένοις +ὑμῖν παρ᾽ ἐμὲ καὶ ἀφικομένοις ὑστέροις +οὐ τῶν ἄλλων μόνον, [D] ἀλλὰ καὶ Ἀλεξανδρέων +<pb n='502'/><anchor id='Pg502'/><anchor id='Pg503'/> +τῶν ἐπ᾽ Αἰγύπτῳ, πολὺ μὲν ἀνῆκα χρυσύον, πολὺ +δ᾽ ἀργύριον, φόρους δὲ παμπληθεῖς ἰδίᾳ παρὰ τὰς +ἄλλας πόλεις, ἔπειτα τοῦ βουλευτηρίου τὸν κατάλογον +διακοσίοις βουλευταῖς ἀνεπλήρωσα φεισάμενος +οὐδενός. ἐσκόπουν γὰρ ὅπως ἡ πόλις +ὑμῶν ἔσται μείζων καὶ δυνατωτέρα. +</p> + +<p> +(However, it becomes me to be silent about all +that I have done for all my subjects in common, lest +it should seem that I am purposely as it were singing +my praises with my own lips, and that too after +announcing that I should pour down on my own head +many most opprobrious insults. But as for my actions +with respect to you as individuals, which, though the +manner of them was rash and foolish, nevertheless +did not by any means deserve to be repaid by you +with ingratitude, it would, I think, be becoming for +me to bring them forward as reproaches against +myself; and these reproaches ought to be more +severe than those I uttered before, I mean those +that related to my unkempt appearance and my lack +of charm, inasmuch as they are more genuine since +they have especial reference to the soul. I mean +that before I came here I used to praise you in the +strongest possible terms, without waiting to have +actual experience of you, nor did I consider how we +should feel towards one another; nay, since I +thought that you were sons of Greeks, and I myself, +though my family is Thracian, am a Greek in my +habits, I supposed that we should regard one +another with the greatest possible affection. This +example of my rashness must therefore be counted +as one reproach against me. Next, after you had +sent an embassy to me—and it arrived not only later +than all the other embassies, but even later than +that of the Alexandrians who dwell in Egypt,—I +remitted large sums of gold and of silver also, and +all the tribute money for you separately apart from +the other cities; and moreover I increased the +register of your Senate by two hundred members +and spared no man;<note place='foot'>The Senatorship was an expensive burden.</note> for I was planning to make +your city greater and more powerful.) +</p> + +<p> +Δέδωκα οὖν ὑμῖν καὶ ἀπὸ τῶν ἐπιτροπευσάντων +τοὺς θησαυροὺς τοὺς ἐμοὺς [368] καὶ ἀπὸ τῶν ἐργασαμένων +τὸ νόμισμα τοὺς πλουσιωτάτους ἑλομένοις +ἔχειν· ὑμεῖς δ᾽ ἐκείνων μεν οὐ τοὺς δυναμένους +εἵλεσθε, λαβόμενοι δὲ τῆς ἀφορμῆς εἰργάσασθε +παραπλήσια πόλει μὲν οὐδαμῶς εὐνομουμένῃ, +πρέποντα δ᾽ ὑμῶν ἄλλως τῷ τρόπῳ. βούλεσθε +ἑνὸς ὑμᾶς ὑπομνήσω; βουλευτὴν ὀνομάσαντες, +πρὶν προσγραφῆναι τῷ καταλόγῳ, μετεώρου τῆς +δίκης οὔσης, ὑπεβάλετε λειτουργίᾳ τὸν ἄνθρωπον. +ἄλλον ἀπ᾽ ἀγορᾶς [B] εἱλκύσατε πένητα καὶ ἐκ τῶν +ἁπανταχοῦ μὲν ἀπολελειμμένων, παρ᾽ ὑμῖν δὲ διὰ +περιττὴν φρόνησιν ἀμειβομένων πρὸς χρυσίον +συρφετῶν εὐποροῦντα μετρίας οὐσίας εἵλεσθε +κοινωνόν. πολλὰ τοιαῦτα περὶ τὰς ὀνομασίας +κακουργούντων ὑμῶν, ἐπειδὴ μὴ πρὸς ἅπαντα +συνεχωρήσαμεν, ὧν τε εὖ εἰργασάμεθα τὴν χάριν +ἀπεστερήθημεν, καὶ ὧν ἀπεσχόμεθα ξὺν δίκῃ παρ᾽ +ὑμῶν δυσχεραινόμεθα. +</p> + +<p> +(I therefore gave you the opportunity to elect and +to have in your Senate the richest men among those +who administer my own revenues and have charge of +coining the currency. You however did not elect +the capable men among these, but you seized the +opportunity to act like a city by no means well-ordered, +though quite in keeping with your character. +Would you like me to remind you of a single instance? +You nominated a Senator, and then before his name +had been placed on the register, and the scrutiny of +his character was still pending, you thrust this +person into the public service. Then you dragged +in another from the market-place, a man who was +poor and who belonged to a class which in every +other city is counted as the very dregs, but who +among you, since of your excessive wisdom you +exchange rubbish for gold, enjoys a moderate +fortune; and this man you elected as your colleague. +Many such offences did you commit with regard +to the nominations, and then when I did not +consent to everything, not only was I deprived of +the thanks due for all the good I had done, but +also I have incurred your dislike on account of all +that I in justice refrained from.) +</p> + +<p> +[C] Καὶ ταῦτα μὲν ἦν τῶν μικρῶν πάνυ καὶ οὔπω +δυνάμενα τὴν πόλιν ἐκπολεμῶσαι· τὸ δὲ δὴ +<pb n='504'/><anchor id='Pg504'/><anchor id='Pg505'/> +μέγιστον, ἐξ οὗ τὸ μέγα ἤρθη μῖσος, ἀφικομένου +μου πρὸς ὑμᾶς ὁ δῆμος ἐν τῷ θεάτρῳ, πνιγόμενος +ὑπὸ τῶν πλουσίων, ἀφῆκε φωνὴν πρῶτον ταύτην· +<q>Πάντα γέμει, πάντα πολλοῦ.</q> τῆς ἐπιούσης +διελέχθην ἐγὼ τοῖς δυνατοῖς ὑμῶν ἐπιχειρῶν +πείθειν, [D] ὅτι κρεῖττόν ἐστιν ὑπεριδόντας ἀδίκου +κτήσεως εὖ ποιῆσαι πολίτας καὶ ξένους. οἱ δὲ +ἐπαγγειλάμενοι τοῦ πράγματος ἐπιμελήσεσθαι +μηνῶν ἑξῆς τριῶν ὑπεριδόντος μου καὶ περιμείναντος +οὕτως ὀλιγῶρως εἶχον τοῦ πράγματος, ὡς +οὐδεὶς ἂν ἤλπισεν. ἐπεὶ δ᾽ ἑώρων ἀληθῆ τὴν τοῦ +δήμου φωνὴν καὶ τὴν ἀγορὰν οὐχ ὑπ᾽ ἐνδείας, ἀλλ᾽ +ὑπ᾽ ἀπληστίας [369] τῶν κεκτημένων στενοχωρουμένην, +ἕταξα μέτριον ἑκάστου τίμημα καὶ δῆλον ἐποίησα +πᾶσιν. ἐπεὶ δ᾽ ἦν τὰ μὲν ἄλλα παρ᾽ αὐτοῖς πολλὰ +πάνυ· καὶ γὰρ ἦν οἶνος καὶ ἔλαιον καὶ τὰ λοιπὰ +πάντα· σίτου δ᾽ ἐνδεῶς εἶχον, ἀφορίας δεινῆς +ὑπὸ τῶν ἔμπροσθεν αὐχμῶν γενομένης, ἔδοξέ μοι +πέμπειν εἰς Χαλκίδα καὶ Ἱερὰν πόλιν καὶ πόλεις +τὰς πέριξ, ἔνθεν εἰσήγαγον ὑμῖν μέτρων τετταράκοντα +μυριάδας. ὡς δ᾽ ἀνάλωτο καὶ τοῦτο, +πρότερον μὲν πεντάκις χιλίους, [B] ἑπτάκις χιλίους δ᾽ +ὕστερον, εἶτα νῦν μυρίους, οὓς ἐπιχώριόν ἐστι +λοιπὸν ὀνομάζειν μοδίους, ἀνάλισκον σίτου, πάντας +οἴκοθεν ἔχων. ἀπὸ τῆς Αἰγύπτου κομισθέντα +μοι σῖτον ἔδωκα τῇ πόλει, πραττόμενος ἀργύριον +οὐκ ἐπὶ δέκα μέτρων,<note place='foot'>οὐκ ἐπὶ—μέτρων Hertlein suggests, οὐ κατὰ—μέτρα MSS.</note> ἀλλὰ πεντεκαίδεκα τοσοῦτον, +<pb n='506'/><anchor id='Pg506'/><anchor id='Pg507'/> +ὅσον ἐπὶ τῶν δέκα πρότερον. εἰ δὲ +τοσαῦτα μέτρα θέρους ἦν παρ᾽ ὑμῖν τοῦ νομίσματος, +τί προσδοκᾶν ἔδει τηνικαῦτα, ἡνίκα, φησὶν ὁ +Βοιώτιος ποιητής, [C] χαλεπὸν γενέσθαι τὸν λιμὸν +ἐπὶ δώματι; ἆρ᾽ οὐ πέντε μόγις καὶ ἀγαπητῶς +ἄλλως τε καὶ τηλικούτου χειμῶνος ἐπιγενομένου; +</p> + +<p> +(Now these were very trivial matters and could not +so far make the city hostile to me. But my greatest +offence of all, and what aroused that violent hatred of +yours, was the following. When I arrived among +you the populace in the theatre, who were being +oppressed by the rich, first of all cried aloud, <q>Everything +plentiful; everything dear!</q> On the following +day I had an interview with your powerful +citizens and tried to persuade them that it is +better to despise unjust profits and to benefit the +citizens and the strangers in your city. And they +promised to take charge of the matter, but though +for three successive months I took no notice and +waited, they neglected the matter in a way that no +one would have thought possible. And when I saw +that there was truth in the outcry of the populace, +and that the pressure in the market was due not to +any scarcity but to the insatiate greed of the rich, I +appointed a fair price for everything, and made it +known to all men. And since the citizens had +everything else in great abundance, wine, for instance, +and olive oil and all the rest, but were short +of corn, because there had been a terrible failure +of the crops owing to the previous droughts, I +decided to send to Chalcis and Hierapolis and the +cities round about, and from them I imported for +you four hundred thousand measures of corn. And +when this too had been used, I first expended five +thousand, then later seven thousand, and now again +ten thousand bushels—<q>modii</q><note place='foot'>The modius was a bushel measure.</note> as they are called +in my country—all of which was my very own +property; moreover I gave to the city corn which had +been brought for me from Egypt; and the price +which I set on it was a silver piece, not for ten +measures but for fifteen, that is to say, the same +amount that had formerly been paid for ten measures. +And if in summer, in your city, that same number of +measures is sold for that sum, what could you +reasonably have expected at the season when, as the +Boeotian poet says, <q>It is a cruel thing for famine to +be in the house.</q><note place='foot'>This does not occur in Hesiod or Pindar.</note> Would you not have been +thankful to get five measures for that sum, especially +when the winter had set in so severe?) +</p> + +<p> +Τί οὖν ὑμῶν οἱ πλούσιοι; τὸν μὲν ἐπὶ +τῶν ἀγρῶν σίτον λάθρᾳ ἀπέδοντο πλείονος, +ἐβάρησαν δὲ τὸ κοινὸν τοῖς ἰδίοις ἀναλώμασι· +καὶ οὐχ ἡ πόλις μόνον ἐπὶ τοῦτο συρρεῖ, [D] οἱ +πλεῖστοι δὲ καὶ ἐκ τῶν ἀγρῶν συντρέχουσιν, +ὃ μόνον ἐστὶν εὑρεῖν πολὺ καὶ εὔωνον, ἄρτους +ὠνούμενοι. καίτοι τίς μέμνηται παρ᾽ ὑμῖν εὐθηνουμένης +τῆς πόλεως πεντεκαίδεκα μέτρα σίτου +πραθέντα τοῦ χρυσοῦ; ταύτης ἕνεκεν ὑμῖν ἀπηχθόμην +ἐγὼ τῆς πράξεως, ὅτι τὸν οἶνον ὑμῖν +οὐκ ἐπέτρεψα καὶ τὰ λάχανα καὶ τὰς ὀπώρας +ἀποδόσθαι χρυσοῦ, καὶ τὸν ὑπὸ τῶν πλουσίων +ἀποκεκλεισμένον ἐν ταῖς ἀποθήκαις σῖτον ἄργυρον +αὐτοῖς [370] καὶ χρυσὸν ἐξαίφνης παρ᾽ ὑμῶν γενέσθαι. +ἐκεῖνοι μὲν γὰρ αὐτὸν ἔξω τῆς πόλεως διέθεντο +καλῶς, ἐργασάμενοι τοῖς ἀνθρώποις λιμὸν ἀλοιητῆρα +βρότειον, ὡς ὁ θεὸς ἔφη τοὺς ταῦτα ἐπιτηδεύοντας +ἐξελέγχων. ἡ πόλις δ᾽ ἐν ἀφθονίᾳ +γέγονεν ἄρτων ἕνεκα μόνον, ἄλλου δ᾽ οὐδενός. +</p> + +<p> +(But what did your rich men do? They secretly +sold the corn in the country for an exaggerated +price, and they oppressed the community by the +expenses that private persons had to incur. And +the result is that not only the city but most +of the country people too are flocking in to buy +bread, which is the only thing to be found in +abundance and cheap. And indeed who remembers +fifteen measures of corn to have been sold +among you for a gold piece, even when the city +was in a prosperous condition? It was for this conduct +that I incurred your hatred, because I did not +allow people to sell you wine and vegetables and +fruit for gold, or the corn which had been locked +away by the rich in their granaries to be suddenly +converted by you into silver and gold for their benefit. +For they managed the business finely outside +the city, and so procured for men <q>famine that +grinds down mortals,</q><note place='foot'>A phrase from an unknown oracular source.</note> as the god said when he was +accusing those who behave in this fashion. And the +city now enjoys plenty only as regards bread, and +nothing else.) +</p> + +<p> +[B] Συνίην μὲν οὖν καὶ τότε ταῦτα ποιῶν ὅτι μὴ +πᾶσιν ἀρέσοιμι, πλὴν ἔμελεν οὐδὲν ἐμοί· τῷ γὰρ +<pb n='508'/><anchor id='Pg508'/><anchor id='Pg509'/> +ἀδικουμένῳ πλήθει βοηθεῖν ᾤμην χρῆναι καὶ +τοῖς ἀφικνουμένοις ξένοις, ἐμοῦ τε ἕνεκα καὶ τῶν +συνόντων ἡμῖν ἀρχόντων. ἐπεὶ δ᾽ οἶμαι συμβαίνει +τοὺς μὲν ἀπιέναι, τὴν πόλιν δ᾽ εἶναι τὰ πρὸς +ἐμὲ γνώμης μιᾶς· οἱ μὲν γὰρ μισοῦσιν, οἱ δ᾽ ὑπ᾽ +ἐμοῦ τραφέντες ἀχαριστοῦσιν· Ἀδραστείᾳ πάντα +ἐπιτρέψας ἐς ἄλλο ἔθνος οἰχήσομαι καὶ δῆμον ἕτερον, +οὐδὲν ὑμᾶς ὑπομνήσας [C] ὧν ἐνιαυτοῖς ἔμπροσθεν +ἐννέα δίκαια δρῶντες εἰς ἀλλήλους εἰργάσασθε, +φέρων μὲν ὁ δῆμος ἐπὶ τὰς οἰκίας τῶν δυνατῶν +ξὺν βοῇ τὴν φλόγα καὶ ἀποκτιννὺς τὸν ἄρχοντα, +δίκην δ᾽ αὖθις ἀποτίνων ὑπὲρ τούτων, ὧν ὀργιζόμενος +δικαίως ἔπραξεν οὐκέτι μετρίως. +</p> + +<p> +(Now I knew even then when I acted thus that I +should not please everybody, only I cared nothing +about that. For I thought it was my duty to assist +the mass of the people who were being wronged, and +the strangers who kept arriving in the city both on my +account and on account of the high officials who were +with me. But since it is now, I think, the case that +the latter have departed, and the city is of one mind +with respect to me—for some of you hate me and +the others whom I fed are ungrateful—I leave the +whole matter in the hands of Adrasteia<note place='foot'>The avenging goddess who is more familiarly known as +Nemesis.</note> and I will +betake myself to some other nation and to citizens of +another sort. Nor will I even remind you how you +treated one another when you asserted your rights +nine years ago; how the populace with loud clamour +set fire to the houses of those in power, and murdered +the Governor; and how later they were punished +for these things because, though their anger +was justified, what they did exceeded all limits.<note place='foot'>In 354 <hi rend='smallcaps'>a.d.</hi> there was a riot at Antioch in consequence of +scarcity of food; Constantius sent troops to punish the +citizens for the murder of Theophilus the Governor of Syria.</note>) +</p> + +<p> +Ὕπὲρ τίνος οὖν πρὸς θεῶν ἀχαριστούμεθα; +ὅτι τρέφομεν ὑμᾶς οἴκοθεν, [D] ὃ μέχρι σήμερον +ὑπῆρξεν οὐδεμιᾷ πόλει, καὶ τρέφομεν οὕτω +λαμπρῶς; ὅτι τὸν κατάλογον ὑμῶν ηὐξήσαμεν; +ὅτι κλέπτοντας ἑλόντες οὐκ ἐπεξήλθομεν; ἑνὸς +ἢ δύο βούλεσθε ὑμᾶς ὑπομνήσω, μή τις ὑπολάβῃ +σχῆμα καὶ ῥητορείαν εἶναι καὶ προσποίησιν τὸ +πρᾶγμα; γῆς κλήρους οἶμαι τρισχιλίους ἔφατε +ἀσπόρους εἶναι καὶ ᾐτήσασθε λαβεῖν, λαβόντες +<pb n='510'/><anchor id='Pg510'/><anchor id='Pg511'/> +δ᾽ ἐνείμασθε πάντες οἱ μὴ δεόμενοι. τοῦτο ἐξετασθὲν +ἀνεφάνη σαφῶς. ἀφελόμενος δ᾽ αὐτοὺς +ἐγὼ τῶν ἐχόντον οὐ δικαίως, καὶ πολυπραγμονήσας +οὐδὲν ὑπὲρ τῶν ἔμπροσθεν, ὧν ἔσχον +ἀτελεῖς, [371] οὓς μάλιστα ἐχρῆν ὑποτελεῖς εἶναι, +ταῖς βαρυτάταις ἔνειμα λειτουργίαις αὐτοὺς τῆς +πόλεως. καὶ νῦν ἀτελεῖς ἔχουσιν οἱ καθ᾽ ἕκαστον +ὑμῖν ἐνιαυτὸν ἱπποτροφοῦντες γῆς κλήρους ἐγγὺς +τρισχιλίους, ἐπινοίᾳ μὲν καὶ οἰκονομίᾳ τοῦ θείου +τοὐμοῦ καὶ ὁμωνύμου, χάριτι δ᾽ ἐμῇ, ὃς δὴ τοὺς +πανούργους καὶ κλέπτας οὕτω κολάζων εἰκότως +ὑμῖν φαίνομαι τὸν κόσμον ἀνατρέπειν. [B] εὖ γὰρ +ἴστε ὅτι πρὸς τοὺς τοιούτους ἡ πρᾳότης αὔξει +καὶ τρέφει τὴν ἐν τοῖς ἀνθρώποις κακίαν. +</p> + +<p> +(Why, I repeat, in Heaven's name, am I treated +with ingratitude? Is it because I feed you from +my own purse, a thing which before this day has +never happened to any city, and moreover feed +you so generously? Is it because I increased the +register of Senators? Or because, when I caught +you in the act of stealing, I did not proceed +against you? Let me, if you please, remind you +of one or two instances, so that no one may think +that what I say is a pretext or mere rhetoric +or a false claim. You said, I think, that three +thousand lots of land were uncultivated, and you +asked to have them; and when you had got them +you all divided them among you though you did +not need them. This matter was investigated and +brought to light beyond doubt. Then I took the +lots away from those who held them unjustly, +and made no inquiries about the lands which they +had before acquired, and for which they paid no +taxes, though they ought most certainly to have +been taxed, and I appointed these men to the +most expensive public services in the city. And +even now they who breed horses for you every +year hold nearly three thousand lots of land +exempt from taxation. This is due in the first place +to the judgment and management of my uncle +and namesake<note place='foot'>cf. 340 <hi rend='smallcaps'>a</hi>, 365 <hi rend='smallcaps'>c</hi>.</note> but also to my own kindness; and +since this is the way in which I punish rascals +and thieves, I naturally seem to you to be turning +the world upside down. For you know very well +that clemency towards men of this sort increases +and fosters wickedness among mankind.) +</p> + +<p> +Ὁ λόγος οὖν μοι καὶ ἐνταῦθα περιίσταται πάλιν +εἰς ὅπερ βούλομαι. πάντων γὰρ ἐμαυτῷ τῶν κακῶν +αἴτιος γίγνομαι εἰς ἀχάριστα καταθέμενος ἤθη +τὰς χάριτας. ἀνοίας οὖν ἐστι τῆς ἐμῆς τοῦτο +καὶ οὐ τῆς ὑμετέρας ἐλευθερίας. ἐγὼ μὲν δὴ +τὰ πρὸς ὑμᾶς εἶναι πειράσομαι τοῦ λοιποῦ συνετώτερος· +ὑμῖν [C] δὲ οἱ θεοὶ τῆς εἰς ἡμᾶς εὐνοίας +καὶ τιμῆς, ἣν ἐτιμήσατε δημοσίᾳ, τὰς ἀμοιβὰς +ἀποδοῖεν. +</p> + +<p> +(Well then, my discourse has now come round +again to the point which I wished to arrive at. +I mean to say that I am myself responsible for +all the wrong that has been done to me, because +I transformed your graciousness to ungracious ways. +This therefore is the fault of my own folly and +not of your licence. For the future therefore in my +dealings with you I indeed shall endeavour to be +more sensible: but to you, in return for your good +will towards me and the honour wherewith you have +publicly honoured me, may the gods duly pay the +recompense!) +</p> + +</div> + +</div> + +<pb n='513'/><anchor id='Pg513'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Index</head> + +<lg> +<l>Abantes, the, <ref target='Pg497'>497</ref></l> +</lg> + +<lg> +<l>Abaris, <ref target='Pg245'>245</ref></l> +</lg> + +<lg> +<l>Abderos, <ref target='Pg113'>113</ref></l> +</lg> + +<lg> +<l>Academies, the, <ref target='Pg231'>231</ref></l> +</lg> + +<lg> +<l>Academy, the, <ref target='Pg125'>125</ref></l> +</lg> + +<lg> +<l>Achaeans, the, <ref target='Pg317'>317</ref></l> +</lg> + +<lg> +<l>Acheron, <ref target='Pg129'>129</ref></l> +</lg> + +<lg> +<l>Achilles, <ref target='Pg091'>91</ref>, <ref target='Pg189'>189</ref>, <ref target='Pg191'>191</ref>, <ref target='Pg387'>387</ref>, <ref target='Pg409'>409</ref></l> +</lg> + +<lg> +<l>Acropolis, the, <ref target='Pg259'>259</ref></l> +</lg> + +<lg> +<l>Actium, <ref target='Pg389'>389</ref></l> +</lg> + +<lg> +<l>Adonis, gardens of, <ref target='Pg399'>399</ref></l> +</lg> + +<lg> +<l>Adrasteia, <ref target='Pg509'>509</ref></l> +</lg> + +<lg> +<l>Aegean, the, <ref target='Pg205'>205</ref></l> +</lg> + +<lg> +<l>Aegina, <ref target='Pg019'>19</ref></l> +</lg> + +<lg> +<l>Aeschines, <ref target='Pg153'>153</ref></l> +</lg> + +<lg> +<l>Aeschylus, <ref target='Pg107'>107</ref>, <ref target='Pg133'>133</ref>, <ref target='Pg141'>141</ref>, <ref target='Pg333'>333</ref></l> +</lg> + +<lg> +<l>Aesop, <ref target='Pg081'>81</ref>, <ref target='Pg347'>347</ref></l> +</lg> + +<lg> +<l>Aetios, <ref target='Pg047'>47</ref></l> +</lg> + +<lg> +<l>Aetolians, the, <ref target='Pg387'>387</ref></l> +</lg> + +<lg> +<l>Africanus, <ref target='Pg257'>257</ref></l> +</lg> + +<lg> +<l>Agamemnon, <ref target='Pg317'>317</ref></l> +</lg> + +<lg> +<l>Agathocles, <ref target='Pg405'>405</ref></l> +</lg> + +<lg> +<l>Agesilaus, <ref target='Pg157'>157</ref></l> +</lg> + +<lg> +<l>Agrippina, city of, <ref target='Pg271'>271</ref></l> +</lg> + +<lg> +<l>Ajaxes, the, <ref target='Pg191'>191</ref></l> +</lg> + +<lg> +<l>Alcaeus, <ref target='Pg421'>421</ref></l> +</lg> + +<lg> +<l><hi rend='italic'>Alcibiades</hi>, the, <ref target='Pg027'>27</ref></l> +</lg> + +<lg> +<l>Alcibiades, <ref target='Pg021'>21</ref>, <ref target='Pg209'>209</ref></l> +</lg> + +<lg> +<l>Alcinous, <ref target='Pg461'>461</ref></l> +</lg> + +<lg> +<l>Alcmena, <ref target='Pg367'>367</ref></l> +</lg> + +<lg> +<l>Alexander the Great, <ref target='Pg063'>63</ref>, <ref target='Pg091'>91</ref>, <ref target='Pg093'>93</ref>, <ref target='Pg191'>191</ref>, <ref target='Pg193'>193</ref>, <ref target='Pg203'>203</ref>, <ref target='Pg211'>211</ref>, <ref target='Pg229'>229</ref>, <ref target='Pg231'>231</ref>, <ref target='Pg367'>367</ref>, <ref target='Pg373'>373</ref>, <ref target='Pg375'>375</ref>, <ref target='Pg377'>377</ref>, <ref target='Pg379'>379</ref>, <ref target='Pg381'>381</ref>, <ref target='Pg389'>389</ref>, <ref target='Pg393'>393</ref>, <ref target='Pg399'>399</ref>, <ref target='Pg403'>403</ref>, <ref target='Pg407'>407</ref>, <ref target='Pg413'>413</ref></l> +</lg> + +<lg> +<l>Alexander, Severus, <ref target='Pg361'>361</ref></l> +</lg> + +<lg> +<l>Alexandrians, the, <ref target='Pg503'>503</ref></l> +</lg> + +<lg> +<l>Alps Cottian, the, <ref target='Pg287'>287</ref></l> +</lg> + +<lg> +<l>Ammianus Marcellinus, <ref target='Pg241'>241</ref>, <ref target='Pg253'>253</ref>, <ref target='Pg257'>257</ref>, <ref target='Pg265'>265</ref></l> +</lg> + +<lg> +<l>Amphiaraus, <ref target='Pg333'>333</ref></l> +</lg> + +<lg> +<l>Anacharsis, <ref target='Pg245'>245</ref></l> +</lg> + +<lg> +<l>Anacreon, <ref target='Pg421'>421</ref>, <ref target='Pg499'>499</ref></l> +</lg> + +<lg> +<l>Anatolius, <ref target='Pg121'>121</ref></l> +</lg> + +<lg> +<l>Anaxagoras, <ref target='Pg179'>179</ref>, <ref target='Pg181'>181</ref>, <ref target='Pg185'>185</ref>, <ref target='Pg229'>229</ref></l> +</lg> + +<lg> +<l>Anthology, Palatine, <ref target='Pg053'>53</ref></l> +</lg> + +<lg> +<l>Anticyra, <ref target='Pg121'>121</ref></l> +</lg> + +<lg> +<l>Antilochus, <ref target='Pg193'>193</ref></l> +</lg> + +<lg> +<l>Antinous, <ref target='Pg357'>357</ref></l> +</lg> + +<lg> +<l>Antioch, <ref target='Pg295'>295</ref>, <ref target='Pg418'>418</ref>, <ref target='Pg419'>419</ref>, <ref target='Pg427'>427</ref>, <ref target='Pg429'>429</ref>, <ref target='Pg439'>439</ref></l> +</lg> + +<lg> +<l>Antiochus, <ref target='Pg447'>447</ref>, <ref target='Pg449'>449</ref></l> +</lg> + +<lg> +<l>Antipater, <ref target='Pg131'>131</ref></l> +</lg> + +<lg> +<l>Antisthenes, <ref target='Pg002'>2</ref>, <ref target='Pg005'>5</ref>, <ref target='Pg023'>23</ref>, <ref target='Pg025'>25</ref>, <ref target='Pg085'>85</ref>, <ref target='Pg099'>99</ref>, <ref target='Pg103'>103</ref>, <ref target='Pg105'>105</ref>, <ref target='Pg169'>169</ref>, <ref target='Pg229'>229</ref></l> +</lg> + +<lg> +<l>Antoninus Pius, <ref target='Pg357'>357</ref></l> +</lg> + +<lg> +<l>Antony, M., <ref target='Pg387'>387</ref></l> +</lg> + +<lg> +<l>Aphrodite, <ref target='Pg155'>155</ref>, <ref target='Pg351'>351</ref>, <ref target='Pg357'>357</ref>, <ref target='Pg413'>413</ref>, <ref target='Pg481'>481</ref></l> +</lg> + +<lg> +<l>Apollo, <ref target='Pg025'>25</ref>, <ref target='Pg037'>37</ref>, <ref target='Pg087'>87</ref>, <ref target='Pg091'>91</ref>, <ref target='Pg157'>157</ref>, <ref target='Pg159'>159</ref>, <ref target='Pg193'>193</ref>, <ref target='Pg245'>245</ref>, <ref target='Pg351'>351</ref>, <ref target='Pg355'>355</ref>, <ref target='Pg365'>365</ref>, <ref target='Pg371'>371</ref>, <ref target='Pg413'>413</ref>, <ref target='Pg418'>418</ref>, <ref target='Pg439'>439</ref>, <ref target='Pg445'>445</ref>, <ref target='Pg461'>461</ref>, <ref target='Pg475'>475</ref></l> +</lg> + +<lg> +<l>Apollodorus, <ref target='Pg111'>111</ref></l> +</lg> + +<lg> +<l>Appian, <ref target='Pg383'>383</ref></l> +</lg> + +<lg> +<l>Arabs, the, <ref target='Pg451'>451</ref></l> +</lg> + +<lg> +<l>Araxius, <ref target='Pg217'>217</ref></l> +</lg> + +<lg> +<l>Archidamus, <ref target='Pg093'>93</ref></l> +</lg> + +<lg> +<l>Archilochus, <ref target='Pg079'>79</ref>, <ref target='Pg089'>89</ref>, <ref target='Pg131'>131</ref>, <ref target='Pg325'>325</ref>, <ref target='Pg421'>421</ref></l> +</lg> + +<lg> +<l>Areius, <ref target='Pg233'>233</ref>, <ref target='Pg391'>391</ref></l> +</lg> + +<lg> +<l>Ares, <ref target='Pg283'>283</ref>, <ref target='Pg409'>409</ref>, <ref target='Pg413'>413</ref></l> +</lg> + +<lg> +<l>Arete, <ref target='Pg217'>217</ref></l> +</lg> + +<lg> +<l>Argentoratum (Strasburg), <ref target='Pg271'>271</ref></l> +</lg> + +<lg> +<l>Ariovistus, <ref target='Pg379'>379</ref></l> +</lg> + +<lg> +<l>Aristides the Just, <ref target='Pg245'>245</ref></l> +</lg> + +<lg> +<l>Aristides the rhetorician, <ref target='Pg153'>153</ref>, <ref target='Pg301'>301</ref></l> +</lg> + +<lg> +<l>Aristophanes, <ref target='Pg175'>175</ref>, <ref target='Pg219'>219</ref>, <ref target='Pg355'>355</ref>, <ref target='Pg457'>457</ref></l> +</lg> + +<lg> +<l>Aristotelian Paraphrases of Themistius, <ref target='Pg200'>200</ref></l> +</lg> + +<lg> +<l>Aristotle, <ref target='Pg015'>15</ref>, <ref target='Pg031'>31</ref>, <ref target='Pg051'>51</ref>, <ref target='Pg063'>63</ref>, <ref target='Pg105'>105</ref>, <ref target='Pg155'>155</ref>, <ref target='Pg157'>157</ref>, <ref target='Pg200'>200</ref>, <ref target='Pg211'>211</ref>, <ref target='Pg221'>221</ref>, <ref target='Pg227'>227</ref>, <ref target='Pg231'>231</ref>, <ref target='Pg325'>325</ref>, <ref target='Pg363'>363</ref>, <ref target='Pg465'>465</ref>, <ref target='Pg481'>481</ref></l> +</lg> + +<lg> +<l>Asclepiades, the Cynic, <ref target='Pg123'>123</ref></l> +</lg> + +<lg> +<l>Asclepius, <ref target='Pg149'>149</ref></l> +</lg> + +<lg> +<l>Asia, <ref target='Pg213'>213</ref>, <ref target='Pg377'>377</ref>, <ref target='Pg379'>379</ref></l> +</lg> + +<lg> +<l>Asmus, <ref target='Pg070'>70</ref>, <ref target='Pg165'>165</ref></l> +</lg> + +<lg> +<l>Ate, <ref target='Pg129'>129</ref></l> +</lg> + +<pb n='514'/><anchor id='Pg514'/> + +<lg> +<l>Athenaeus, <ref target='Pg111'>111</ref></l> +</lg> + +<lg> +<l>Athene, <ref target='Pg111'>111</ref>, <ref target='Pg125'>125</ref>, <ref target='Pg137'>137</ref>, <ref target='Pg139'>139</ref>, <ref target='Pg141'>141</ref>, <ref target='Pg143'>143</ref>, <ref target='Pg145'>145</ref>, <ref target='Pg147'>147</ref>, <ref target='Pg247'>247</ref>, <ref target='Pg249'>249</ref>, <ref target='Pg259'>259</ref>, <ref target='Pg283'>283</ref>, <ref target='Pg301'>301</ref>, <ref target='Pg441'>441</ref>, <ref target='Pg461'>461</ref></l> 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target='Pg353'>353</ref></l> +</lg> + +<lg> +<l>Aurelian, <ref target='Pg361'>361</ref>, <ref target='Pg363'>363</ref></l> +</lg> + +<lg> +<l>Autolycus, <ref target='Pg453'>453</ref></l> +</lg> + +<lg> +<l>Babylas, <ref target='Pg485'>485</ref></l> +</lg> + +<lg> +<l>Bacchanals, the, <ref target='Pg113'>113</ref></l> +</lg> + +<lg> +<l>Basilina, <ref target='Pg461'>461</ref></l> +</lg> + +<lg> +<l>Bernays, <ref target='Pg002'>2</ref></l> +</lg> + +<lg> +<l>Bithynia, <ref target='Pg479'>479</ref></l> +</lg> + +<lg> +<l>Bosporus, <ref target='Pg205'>205</ref></l> +</lg> + +<lg> +<l>Brigantia (Bregentz), <ref target='Pg287'>287</ref></l> +</lg> + +<lg> +<l>Britain, <ref target='Pg271'>271</ref>, <ref target='Pg279'>279</ref></l> +</lg> + +<lg> +<l>Brutus, <ref target='Pg389'>389</ref>, <ref target='Pg405'>405</ref></l> +</lg> + +<lg> +<l>Burton, <ref target='Pg423'>423</ref></l> +</lg> + +<lg> +<l>Cadmeans, the, <ref target='Pg333'>333</ref></l> +</lg> + +<lg> +<l>Cadmus, <ref target='Pg113'>113</ref></l> +</lg> + +<lg> +<l>Caesar, Caius, <ref target='Pg405'>405</ref></l> +</lg> + +<lg> +<l>Caesar, Julius, <ref target='Pg351'>351</ref>, <ref target='Pg367'>367</ref>, <ref target='Pg369'>369</ref>, <ref target='Pg375'>375</ref>, <ref target='Pg379'>379</ref>, <ref target='Pg381'>381</ref>, <ref target='Pg389'>389</ref>, <ref target='Pg397'>397</ref>, <ref target='Pg403'>403</ref>, <ref target='Pg413'>413</ref></l> +</lg> + +<lg> +<l>Caesarea, <ref target='Pg418'>418</ref></l> +</lg> + +<lg> +<l><hi rend='italic'>Caesars, The</hi>, <ref target='Pg344'>344-415</ref></l> +</lg> + +<lg> +<l>Caligula, <ref target='Pg353'>353</ref></l> +</lg> + +<lg> +<l>Calliope, <ref target='Pg103'>103</ref>, <ref target='Pg425'>425</ref>, <ref target='Pg475'>475</ref></l> +</lg> + +<lg> +<l>Callisthenes, <ref target='Pg169'>169</ref></l> +</lg> + +<lg> +<l>Calypso, <ref target='Pg461'>461</ref></l> +</lg> + +<lg> +<l>Cappadocia, <ref target='Pg251'>251</ref>, <ref target='Pg257'>257</ref></l> +</lg> + +<lg> +<l>Capri, <ref target='Pg353'>353</ref></l> +</lg> + +<lg> +<l>Caracalla, <ref target='Pg359'>359</ref>, <ref target='Pg367'>367</ref></l> +</lg> + +<lg> +<l>Caria, <ref target='Pg072'>72</ref></l> +</lg> + +<lg> +<l>Carians, the, <ref target='Pg377'>377</ref></l> +</lg> + +<lg> +<l>Carterius, <ref target='Pg217'>217</ref></l> +</lg> + +<lg> +<l>Carus, <ref target='Pg365'>365</ref></l> +</lg> + +<lg> +<l>Cassius, <ref target='Pg389'>389</ref>, <ref target='Pg405'>405</ref></l> +</lg> + +<lg> +<l>Cato, <ref target='Pg209'>209</ref></l> +</lg> + +<lg> +<l>Cato the Younger, <ref target='Pg477'>477</ref>, <ref target='Pg479'>479</ref></l> +</lg> + +<lg> +<l>Cebes, <ref target='Pg231'>231</ref></l> +</lg> + +<lg> +<l>Celts, the, <ref target='Pg195'>195</ref>, <ref target='Pg279'>279</ref>, <ref target='Pg377'>377</ref>, <ref target='Pg429'>429</ref>, <ref target='Pg433'>433</ref>, <ref target='Pg451'>451</ref>, <ref target='Pg479'>479</ref>, <ref target='Pg483'>483</ref></l> +</lg> + +<lg> +<l>Centumcellae, <ref target='Pg287'>287</ref></l> +</lg> + +<lg> +<l>Chaeronea, <ref target='Pg479'>479</ref></l> +</lg> + +<lg> +<l>Chalcis, <ref target='Pg505'>505</ref></l> +</lg> + +<lg> +<l>Chamavi, the, <ref target='Pg273'>273</ref></l> +</lg> + +<lg> +<l>Charmides, <ref target='Pg175'>175</ref></l> +</lg> + +<lg> +<l>Charybdis, <ref target='Pg051'>51</ref></l> +</lg> + +<lg> +<l>Chnodomar, <ref target='Pg271'>271</ref></l> +</lg> + +<lg> +<l>Chrisostomos, Johannes <ref target='Pg485'>485</ref></l> +</lg> + +<lg> +<l>Christ, <ref target='Pg475'>475</ref></l> +</lg> + +<lg> +<l>Chrysippus, <ref target='Pg209'>209</ref>, <ref target='Pg325'>325</ref></l> +</lg> + +<lg> +<l>Chrysostom, Saint, <ref target='Pg419'>419</ref></l> +</lg> + +<lg> +<l>Chytron, <ref target='Pg123'>123</ref></l> +</lg> + +<lg> +<l>Cicero, <ref target='Pg245'>245</ref>, <ref target='Pg259'>259</ref>, <ref target='Pg427'>427</ref></l> +</lg> + +<lg> +<l>Circe, <ref target='Pg461'>461</ref></l> +</lg> + +<lg> +<l>Citium, <ref target='Pg017'>17</ref></l> +</lg> + +<lg> +<l>Claudius, Emperor, <ref target='Pg355'>355</ref>, <ref target='Pg361'>361</ref>, <ref target='Pg413'>413</ref></l> +</lg> + +<lg> +<l>Clazomenae, <ref target='Pg229'>229</ref></l> +</lg> + +<lg> +<l>Cleinias, <ref target='Pg209'>209</ref></l> +</lg> + +<lg> +<l>Cleisthenes, <ref target='Pg009'>9</ref></l> +</lg> + +<lg> +<l>Cleitus, <ref target='Pg403'>403</ref></l> +</lg> + +<lg> +<l>Cocytus, <ref target='Pg051'>51</ref>, <ref target='Pg129'>129</ref>, <ref target='Pg355'>355</ref></l> +</lg> + +<lg> +<l>Commodus, <ref target='Pg359'>359</ref></l> +</lg> + +<lg> +<l>Constance, Lake, <ref target='Pg287'>287</ref></l> +</lg> + +<lg> +<l>Constans, <ref target='Pg367'>367</ref></l> +</lg> + +<lg> +<l>Constantine, <ref target='Pg131'>131</ref>, <ref target='Pg367'>367</ref>, <ref target='Pg371'>371</ref>, <ref target='Pg397'>397</ref>, <ref target='Pg399'>399</ref>, <ref target='Pg411'>411</ref>, <ref target='Pg413'>413</ref></l> +</lg> + +<lg> +<l>Constantine II, <ref target='Pg367'>367</ref></l> +</lg> + +<lg> +<l>Constantinople, <ref target='Pg003'>3</ref>, <ref target='Pg205'>205</ref>, <ref target='Pg343'>342</ref></l> +</lg> + +<lg> +<l>Constantius, <ref target='Pg002'>2</ref>, <ref target='Pg070'>70</ref>, <ref target='Pg121'>121</ref>, <ref target='Pg143'>143</ref>, <ref target='Pg165'>165</ref>, <ref target='Pg175'>175</ref>, <ref target='Pg197'>197</ref>, <ref target='Pg200'>200</ref>, <ref target='Pg241'>241</ref>, <ref target='Pg251'>251</ref>, <ref target='Pg253'>253</ref>, <ref target='Pg255'>255</ref>, <ref target='Pg257'>257</ref>, <ref target='Pg259'>259</ref>, <ref target='Pg267'>267</ref>, <ref target='Pg269'>269</ref>, <ref target='Pg271'>271</ref>, <ref target='Pg273'>273</ref>, <ref target='Pg275'>275</ref>, <ref target='Pg279'>279</ref>, <ref target='Pg281'>281</ref>, <ref target='Pg285'>285</ref>, <ref target='Pg367'>367</ref>, <ref target='Pg418'>418</ref>, <ref target='Pg427'>427</ref>, <ref target='Pg429'>429</ref>, <ref target='Pg461'>461</ref>, <ref target='Pg475'>475</ref>, <ref target='Pg485'>485</ref>, <ref target='Pg491'>491</ref>, <ref target='Pg509'>509</ref></l> +</lg> + +<lg> +<l>Constantius Chlorus, <ref target='Pg365'>365</ref>, <ref target='Pg413'>413</ref></l> +</lg> + +<lg> +<l>Crassus, <ref target='Pg383'>383</ref></l> +</lg> + +<lg> +<l>Crates, <ref target='Pg002'>2</ref>, <ref target='Pg017'>17</ref>, <ref target='Pg053'>53</ref>, <ref target='Pg055'>55</ref>, <ref target='Pg057'>57</ref>, <ref target='Pg059'>59</ref>, <ref target='Pg083'>83</ref>, <ref target='Pg089'>89</ref>, <ref target='Pg095'>95</ref>, <ref target='Pg097'>97</ref></l> +</lg> + +<lg> +<l>Cratinus, <ref target='Pg427'>427</ref></l> +</lg> + +<lg> +<l>Crete, <ref target='Pg077'>77</ref>, <ref target='Pg193'>193</ref></l> +</lg> + +<lg> +<l><hi rend='italic'>Crito</hi>, the, <ref target='Pg027'>27</ref></l> +</lg> + +<lg> +<l>Critoboulos, <ref target='Pg181'>181</ref></l> +</lg> + +<lg> +<l>Croesus, <ref target='Pg435'>435</ref></l> +</lg> + +<lg> +<l>Cyclades, the, <ref target='Pg455'>455</ref></l> +</lg> + +<lg> +<l>Cyclops, the, <ref target='Pg191'>191</ref></l> +</lg> + +<lg> +<l>Cynics, the, <ref target='Pg002'>2</ref>, <ref target='Pg003'>3</ref>, <ref target='Pg231'>231</ref></l> +</lg> + +<lg> +<l><hi rend='italic'>Cynics, To the Uneducated</hi>, <ref target='Pg004'>4-65</ref></l> +</lg> + +<lg> +<l>Cyprus, <ref target='Pg017'>17</ref></l> +</lg> + +<lg> +<l>Damophilus, <ref target='Pg479'>479</ref></l> +</lg> + +<lg> +<l>Danube, the, <ref target='Pg271'>271</ref>, <ref target='Pg377'>377</ref>, <ref target='Pg391'>391</ref>, <ref target='Pg393'>393</ref>, <ref target='Pg451'>451</ref></l> +</lg> + +<lg> +<l>Daphne, <ref target='Pg418'>418</ref>, <ref target='Pg439'>439</ref>, <ref target='Pg445'>445</ref>, <ref target='Pg475'>475</ref>, <ref target='Pg487'>487</ref></l> +</lg> + +<lg> +<l>Daphnis, <ref target='Pg425'>425</ref></l> +</lg> + +<lg> +<l>Darius, <ref target='Pg063'>63</ref>, <ref target='Pg213'>213</ref></l> +</lg> + +<lg> +<l>Darius III, <ref target='Pg377'>377</ref></l> +</lg> + +<lg> +<l>Decentius, <ref target='Pg281'>281</ref></l> +</lg> + +<lg> +<l>Deioces, <ref target='Pg245'>245</ref></l> +</lg> + +<lg> +<l>Delos, <ref target='Pg153'>153</ref>, <ref target='Pg461'>461</ref></l> +</lg> + +<pb n='515'/><anchor id='Pg515'/> + +<lg> +<l>Delphi, <ref target='Pg363'>363</ref></l> +</lg> + +<lg> +<l>Delphic oracle, <ref target='Pg189'>189</ref></l> +</lg> + +<lg> +<l>Demeter, <ref target='Pg035'>35</ref>, <ref target='Pg445'>445</ref></l> +</lg> + +<lg> +<l>Demetrius, the freedman, <ref target='Pg477'>477</ref></l> +</lg> + +<lg> +<l>Democritus, <ref target='Pg021'>21</ref>, <ref target='Pg179'>179</ref>, <ref target='Pg229'>229</ref></l> +</lg> + +<lg> +<l>Demodocus, <ref target='Pg459'>459</ref></l> +</lg> + +<lg> +<l>Demonax, <ref target='Pg002'>2</ref></l> +</lg> + +<lg> +<l>Demosthenes, <ref target='Pg065'>65</ref>, <ref target='Pg131'>131</ref>, <ref target='Pg153'>153</ref>, <ref target='Pg175'>175</ref>, <ref target='Pg237'>237</ref>, <ref target='Pg253'>253</ref>, <ref target='Pg291'>291</ref>, <ref target='Pg495'>495</ref></l> +</lg> + +<lg> +<l>Dio of Sicily, <ref target='Pg209'>209</ref>, <ref target='Pg313'>313</ref></l> +</lg> + +<lg> +<l>Dio Chrysostom, <ref target='Pg063'>63</ref>, <ref target='Pg070'>70</ref>, <ref target='Pg071'>71</ref>, <ref target='Pg077'>77</ref>, <ref target='Pg093'>93</ref>, <ref target='Pg111'>111</ref>, <ref target='Pg165'>165</ref>, <ref target='Pg175'>175</ref>, <ref target='Pg189'>189</ref>, <ref target='Pg203'>203</ref>, <ref target='Pg391'>391</ref>, <ref target='Pg423'>423</ref></l> +</lg> + +<lg> +<l>Diocletian, <ref target='Pg365'>365</ref>, <ref target='Pg367'>367</ref></l> +</lg> + +<lg> +<l>Diogenes, the Cynic, <ref target='Pg002'>2</ref>, <ref target='Pg003'>3</ref>, <ref target='Pg005'>5</ref>, <ref target='Pg019'>19</ref>, <ref target='Pg023'>23</ref>, <ref target='Pg025'>25</ref>, <ref target='Pg027'>27</ref>, <ref target='Pg029'>29</ref>, <ref target='Pg033'>33</ref>, <ref target='Pg035'>35</ref>, <ref target='Pg037'>37</ref>, <ref target='Pg039'>39</ref>, <ref target='Pg043'>43</ref>, <ref target='Pg049'>49</ref>, <ref target='Pg053'>53</ref>, <ref target='Pg057'>57</ref>, <ref target='Pg059'>59</ref>, <ref target='Pg061'>61</ref>, <ref target='Pg063'>63</ref>, <ref target='Pg083'>83</ref>, <ref target='Pg089'>89</ref>, <ref target='Pg091'>91</ref>, <ref target='Pg093'>93</ref>, <ref target='Pg157'>157</ref>, <ref target='Pg159'>159</ref>, <ref target='Pg161'>161</ref>, <ref target='Pg211'>211</ref></l> +</lg> + +<lg> +<l>Diogenes Laertius, <ref target='Pg043'>43</ref>, <ref target='Pg053'>53</ref>, <ref target='Pg125'>125</ref>, <ref target='Pg159'>159</ref>, <ref target='Pg177'>177</ref>, <ref target='Pg179'>179</ref>, <ref target='Pg181'>181</ref></l> +</lg> + +<lg> +<l>Diomede, <ref target='Pg219'>219</ref></l> +</lg> + +<lg> +<l>Dionysius, <ref target='Pg405'>405</ref></l> +</lg> + +<lg> +<l>Dionysus, <ref target='Pg070'>70</ref>, <ref target='Pg073'>73</ref>, <ref target='Pg107'>107</ref>, <ref target='Pg109'>109</ref>, <ref target='Pg111'>111</ref>, <ref target='Pg113'>113</ref>, <ref target='Pg115'>115</ref>, <ref target='Pg117'>117</ref>, <ref target='Pg203'>203</ref>, <ref target='Pg335'>335</ref>, <ref target='Pg349'>349</ref>, <ref target='Pg353'>353</ref>, <ref target='Pg363'>363</ref>, <ref target='Pg371'>371</ref>, <ref target='Pg395'>395</ref>, <ref target='Pg403'>403</ref>, <ref target='Pg407'>407</ref>, <ref target='Pg427'>427</ref>, <ref target='Pg475'>475</ref>, <ref target='Pg481'>481</ref>, <ref target='Pg499'>499</ref></l> +</lg> + +<lg> +<l>Domitian, <ref target='Pg165'>165</ref>, <ref target='Pg357'>357</ref></l> +</lg> + +<lg> +<l>Dynamius, <ref target='Pg257'>257</ref></l> +</lg> + +<lg> +<l>Dyrrachium, <ref target='Pg385'>385</ref></l> +</lg> + +<lg> +<l>Egypt, <ref target='Pg155'>155</ref>, <ref target='Pg233'>233</ref>, <ref target='Pg355'>355</ref>, <ref target='Pg379'>379</ref>, <ref target='Pg389'>389</ref>, <ref target='Pg503'>503</ref>, <ref target='Pg505'>505</ref></l> +</lg> + +<lg> +<l>Egyptians, the, <ref target='Pg167'>167</ref></l> +</lg> + +<lg> +<l>Emesa, <ref target='Pg361'>361</ref>, <ref target='Pg475'>475</ref></l> +</lg> + +<lg> +<l>Empedocles, <ref target='Pg129'>129</ref></l> +</lg> + +<lg> +<l>Empedotimus, <ref target='Pg313'>313</ref></l> +</lg> + +<lg> +<l>Epameinondas, <ref target='Pg159'>159</ref></l> +</lg> + +<lg> +<l>Epicharmus, <ref target='Pg183'>183</ref></l> +</lg> + +<lg> +<l>Epictetus, <ref target='Pg002'>2</ref>, <ref target='Pg153'>153</ref></l> +</lg> + +<lg> +<l>Epictetus Bishop, <ref target='Pg287'>287</ref></l> +</lg> + +<lg> +<l>Epicurus, <ref target='Pg043'>43</ref>, <ref target='Pg207'>207</ref>, <ref target='Pg217'>217</ref>, <ref target='Pg327'>327</ref></l> +</lg> + +<lg> +<l>Erasistratus, <ref target='Pg447'>447</ref>, <ref target='Pg449'>449</ref></l> +</lg> + +<lg> +<l>Eretria, <ref target='Pg229'>229</ref></l> +</lg> + +<lg> +<l>Euboea, <ref target='Pg179'>179</ref></l> +</lg> + +<lg> +<l>Euclid of Megara, <ref target='Pg231'>231</ref></l> +</lg> + +<lg> +<l>Euphrates, the, <ref target='Pg391'>391</ref></l> +</lg> + +<lg> +<l>Eupolis, <ref target='Pg073'>73</ref></l> +</lg> + +<lg> +<l>Euripides, <ref target='Pg005'>5</ref>, <ref target='Pg047'>47</ref>, <ref target='Pg049'>49</ref>, <ref target='Pg057'>57</ref>, <ref target='Pg095'>95</ref>, <ref target='Pg097'>97</ref>, <ref target='Pg113'>113</ref>, <ref target='Pg133'>133</ref>, <ref target='Pg185'>185</ref>, <ref target='Pg205'>205</ref>, <ref target='Pg249'>249</ref>, <ref target='Pg323'>323</ref>, <ref target='Pg333'>333</ref>, <ref target='Pg361'>361</ref>, <ref target='Pg397'>397</ref>, <ref target='Pg403'>403</ref></l> +</lg> + +<lg> +<l>Europe, <ref target='Pg377'>377</ref>, <ref target='Pg379'>379</ref></l> +</lg> + +<lg> +<l>Eurycleia, <ref target='Pg441'>441</ref></l> +</lg> + +<lg> +<l>Eusebia, <ref target='Pg255'>255</ref>, <ref target='Pg257'>257</ref>, <ref target='Pg261'>261</ref></l> +</lg> + +<lg> +<l>Eusebius, <ref target='Pg253'>253</ref>, <ref target='Pg257'>257</ref></l> +</lg> + +<lg> +<l>Fates, the, <ref target='Pg135'>135</ref>, <ref target='Pg137'>137</ref></l> +</lg> + +<lg> +<l>Faustina, <ref target='Pg359'>359</ref></l> +</lg> + +<lg> +<l>Felix, <ref target='Pg257'>257</ref></l> +</lg> + +<lg> +<l>Florentius, <ref target='Pg271'>271</ref>, <ref target='Pg273'>273</ref>, <ref target='Pg279'>279</ref>, <ref target='Pg281'>281</ref></l> +</lg> + +<lg> +<l>Frazer, <ref target='Pg087'>87</ref>, <ref target='Pg399'>399</ref></l> +</lg> + +<lg> +<l>Furius Camillus, <ref target='Pg383'>383</ref></l> +</lg> + +<lg> +<l>Gadara, <ref target='Pg023'>23</ref></l> +</lg> + +<lg> +<l>Gades, <ref target='Pg381'>381</ref></l> +</lg> + +<lg> +<l>Galba, <ref target='Pg355'>355</ref></l> +</lg> + +<lg> +<l>Galilaeans, the, <ref target='Pg037'>37</ref>, <ref target='Pg123'>123</ref>, <ref target='Pg327'>327</ref>, <ref target='Pg337'>337</ref>, <ref target='Pg475'>475</ref>, <ref target='Pg491'>491</ref></l> +</lg> + +<lg> +<l>Gallienus, <ref target='Pg361'>361</ref></l> +</lg> + +<lg> +<l>Gallus, <ref target='Pg269'>269</ref>, <ref target='Pg253'>253</ref>, <ref target='Pg255'>255</ref>, <ref target='Pg429'>429</ref></l> +</lg> + +<lg> +<l>Ganymede, <ref target='Pg357'>357</ref></l> +</lg> + +<lg> +<l>Gaudentius, <ref target='Pg257'>257</ref>, <ref target='Pg277'>277</ref></l> +</lg> + +<lg> +<l>Gaul, <ref target='Pg121'>121</ref>, <ref target='Pg165'>165</ref>, <ref target='Pg183'>183</ref>, <ref target='Pg195'>195</ref>, <ref target='Pg257'>257</ref>, <ref target='Pg267'>267</ref>, <ref target='Pg269'>269</ref>, <ref target='Pg271'>271</ref>, <ref target='Pg279'>279</ref>, <ref target='Pg287'>287</ref>, <ref target='Pg289'>289</ref>, <ref target='Pg377'>377</ref>, <ref target='Pg379'>379</ref>, <ref target='Pg457'>457</ref></l> +</lg> + +<lg> +<l>Gauls, the, <ref target='Pg385'>385</ref></l> +</lg> + +<lg> +<l>Genesis, <ref target='Pg037'>37</ref>, <ref target='Pg301'>301</ref></l> +</lg> + +<lg> +<l>Germans, the, <ref target='Pg269'>269</ref>, <ref target='Pg385'>385</ref>, <ref target='Pg389'>389</ref>, <ref target='Pg397'>397</ref>, <ref target='Pg479'>479</ref></l> +</lg> + +<lg> +<l>Geta, <ref target='Pg359'>359</ref></l> +</lg> + +<lg> +<l>Getae, the, <ref target='Pg357'>357</ref>, <ref target='Pg377'>377</ref>, <ref target='Pg393'>393</ref></l> +</lg> + +<lg> +<l>Gintonius, <ref target='Pg279'>279</ref></l> +</lg> + +<lg> +<l>Glaucon, <ref target='Pg209'>209</ref></l> +</lg> + +<lg> +<l>Glaukos, <ref target='Pg219'>219</ref></l> +</lg> + +<lg> +<l>Graces, the, <ref target='Pg351'>351</ref></l> +</lg> + +<lg> +<l>Greeks, the, <ref target='Pg385'>385</ref>, <ref target='Pg387'>387</ref>, <ref target='Pg451'>451</ref></l> +</lg> + +<lg> +<l>Hades, <ref target='Pg103'>103</ref></l> +</lg> + +<lg> +<l>Hadrian, <ref target='Pg357'>357</ref>, <ref target='Pg418'>418</ref></l> +</lg> + +<lg> +<l>Harrison, J., <ref target='Pg087'>87</ref></l> +</lg> + +<lg> +<l>Hector, <ref target='Pg171'>171</ref>, <ref target='Pg401'>401</ref>, <ref target='Pg441'>441</ref></l> +</lg> + +<lg> +<l>Helen, <ref target='Pg167'>167</ref></l> +</lg> + +<lg> +<l>Heliogabalus, <ref target='Pg361'>361</ref></l> +</lg> + +<lg> +<l>Helios, <ref target='Pg083'>83</ref>, <ref target='Pg119'>119</ref>, <ref target='Pg121'>121</ref>, <ref target='Pg135'>135</ref>, <ref target='Pg137'>137</ref>, <ref target='Pg139'>139</ref>, <ref target='Pg141'>141</ref>, <ref target='Pg143'>143</ref>, <ref target='Pg145'>145</ref>, <ref target='Pg147'>147</ref>, <ref target='Pg261'>261</ref>, <ref target='Pg283'>283</ref>, <ref target='Pg363'>363</ref>, <ref target='Pg379'>379</ref>, <ref target='Pg471'>471</ref></l> +</lg> + +<lg> +<l>Hera, <ref target='Pg077'>77</ref>, <ref target='Pg113'>113</ref>, <ref target='Pg151'>151</ref>, <ref target='Pg349'>349</ref></l> +</lg> + +<lg> +<l>Heracleitus, <ref target='Pg015'>15</ref>, <ref target='Pg023'>23</ref>, <ref target='Pg103'>103</ref>, <ref target='Pg129'>129</ref></l> +</lg> + +<lg> +<l>Heracles, <ref target='Pg023'>23</ref>, <ref target='Pg070'>70</ref>, <ref target='Pg073'>73</ref>, <ref target='Pg091'>91</ref>, <ref target='Pg103'>103</ref>, <ref target='Pg105'>105</ref>, <ref target='Pg109'>109</ref>, <ref target='Pg111'>111</ref>, <ref target='Pg113'>113</ref>, <ref target='Pg203'>203</ref>, <ref target='Pg229'>229</ref>, <ref target='Pg347'>347</ref>, <ref target='Pg367'>367</ref>, <ref target='Pg375'>375</ref>, <ref target='Pg387'>387</ref>, <ref target='Pg413'>413</ref>, <ref target='Pg499'>499</ref></l> +</lg> + +<lg> 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target='Pg415'>415</ref></l> +</lg> + +<lg> +<l>Herodotus, <ref target='Pg009'>9</ref>, <ref target='Pg353'>353</ref>, <ref target='Pg435'>435</ref></l> +</lg> + +<pb n='516'/><anchor id='Pg516'/> + +<lg> +<l>Hesiod, <ref target='Pg079'>79</ref>, <ref target='Pg083'>83</ref>, <ref target='Pg149'>149</ref>, <ref target='Pg177'>177</ref>, <ref target='Pg179'>179</ref>, <ref target='Pg363'>363</ref>, <ref target='Pg443'>443</ref>, <ref target='Pg447'>447</ref>, <ref target='Pg507'>507</ref></l> +</lg> + +<lg> +<l>Hierapolis, <ref target='Pg505'>505</ref></l> +</lg> + +<lg> +<l>Himerius, <ref target='Pg153'>153</ref>, <ref target='Pg467'>467</ref></l> +</lg> + +<lg> +<l>Hippocleides, <ref target='Pg009'>9</ref></l> +</lg> + +<lg> +<l>Hipponax, <ref target='Pg325'>325</ref></l> +</lg> + +<lg> +<l>Homer, <ref target='Pg013'>13</ref>, <ref target='Pg033'>33</ref>, <ref target='Pg037'>37</ref>, <ref target='Pg045'>45</ref>, <ref target='Pg073'>73</ref>, <ref target='Pg081'>81</ref>, <ref target='Pg083'>83</ref>, <ref target='Pg087'>87</ref>, <ref target='Pg119'>119</ref>, <ref target='Pg131'>131</ref>, <ref target='Pg137'>137</ref>, <ref target='Pg145'>145</ref>, <ref target='Pg167'>167</ref>, <ref target='Pg171'>171</ref>, <ref target='Pg175'>175</ref>, <ref target='Pg177'>177</ref>, <ref target='Pg183'>183</ref>, <ref target='Pg187'>187</ref>, <ref target='Pg189'>189</ref>, <ref target='Pg191'>191</ref>, <ref target='Pg193'>193</ref>, <ref target='Pg197'>197</ref>, <ref target='Pg211'>211</ref>, <ref target='Pg219'>219</ref>, <ref target='Pg229'>229</ref>, <ref target='Pg409'>409</ref>, <ref target='Pg425'>425</ref>, <ref target='Pg435'>435</ref>, <ref target='Pg441'>441</ref>, <ref target='Pg443'>443</ref>, <ref target='Pg447'>447</ref>, <ref target='Pg451'>451</ref>, <ref target='Pg453'>453</ref>, <ref target='Pg459'>459</ref>, <ref target='Pg461'>461</ref>, <ref target='Pg467'>467</ref>, <ref target='Pg497'>497</ref></l> +</lg> + +<lg> +<l>Horace, <ref target='Pg063'>63</ref>, <ref target='Pg121'>121</ref>, <ref target='Pg325'>325</ref>, <ref target='Pg421'>421</ref></l> +</lg> + +<lg> +<l>Hylas, <ref target='Pg113'>113</ref></l> +</lg> + +<lg> +<l>Hymettus, <ref target='Pg169'>169</ref></l> +</lg> + +<lg> +<l>Hyperboreans, the, <ref target='Pg245'>245</ref></l> +</lg> + +<lg> +<l>Iamblichus, <ref target='Pg025'>25</ref>, <ref target='Pg047'>47</ref>, <ref target='Pg105'>105</ref>, <ref target='Pg117'>117</ref>, <ref target='Pg151'>151</ref></l> +</lg> + +<lg> +<l>Iberians, the, <ref target='Pg379'>379</ref></l> +</lg> + +<lg> +<l>Illyria, <ref target='Pg183'>183</ref>, <ref target='Pg195'>195</ref></l> +</lg> + +<lg> +<l>Illyrians, the, <ref target='Pg377'>377</ref></l> +</lg> + +<lg> +<l>Illyricum, <ref target='Pg241'>241</ref></l> +</lg> + +<lg> +<l>India, <ref target='Pg077'>77</ref>, <ref target='Pg115'>115</ref>, <ref target='Pg387'>387</ref>, <ref target='Pg401'>401</ref></l> +</lg> + +<lg> +<l>Iolaus, <ref target='Pg113'>113</ref></l> +</lg> + +<lg> +<l>Ionia, <ref target='Pg183'>183</ref></l> +</lg> + +<lg> +<l>Ionian Sea, the, <ref target='Pg205'>205</ref></l> +</lg> + +<lg> +<l>Iphicles, <ref target='Pg051'>51</ref></l> +</lg> + +<lg> +<l>Ismenias of Thebes, <ref target='Pg423'>423</ref></l> +</lg> + +<lg> +<l>Isocrates, <ref target='Pg150'>150</ref>, <ref target='Pg275'>275</ref></l> +</lg> + +<lg> +<l>Isthmus, the, <ref target='Pg093'>93</ref></l> +</lg> + +<lg> +<l>Italians, the, <ref target='Pg377'>377</ref></l> +</lg> + +<lg> +<l>Italy, <ref target='Pg121'>121</ref>, <ref target='Pg287'>287</ref></l> +</lg> + +<lg> +<l>Ithaca, <ref target='Pg459'>459</ref></l> +</lg> + +<lg> +<l>Ixion, <ref target='Pg077'>77</ref></l> +</lg> + +<lg> +<l>Jesus, <ref target='Pg327'>327</ref>, <ref target='Pg413'>413</ref></l> +</lg> + +<lg> +<l>Jews, the, <ref target='Pg313'>313</ref></l> +</lg> + +<lg> +<l>Julian, Count, <ref target='Pg249'>249</ref>, <ref target='Pg429'>429</ref>, <ref target='Pg497'>497</ref></l> +</lg> + +<lg> +<l>Jupiter Capitoline, <ref target='Pg355'>355</ref></l> +</lg> + +<lg> +<l>Juvenal, <ref target='Pg011'>11</ref>, <ref target='Pg125'>125</ref>, <ref target='Pg355'>355</ref>, <ref target='Pg383'>383</ref></l> +</lg> + +<lg> +<l>Kasios, Mt., <ref target='Pg487'>487</ref></l> +</lg> + +<lg> +<l><hi rend='italic'>Kronia</hi>, the lost, <ref target='Pg343'>343</ref></l> +</lg> + +<lg> +<l>Kronia, the, <ref target='Pg343'>343</ref>, <ref target='Pg345'>345</ref></l> +</lg> + +<lg> +<l>Kronos, <ref target='Pg213'>213</ref>, <ref target='Pg215'>215</ref>, <ref target='Pg345'>345</ref>, <ref target='Pg347'>347</ref>, <ref target='Pg369'>369</ref>, <ref target='Pg371'>371</ref>, <ref target='Pg413'>413</ref></l> +</lg> + +<lg> +<l>Lacedaemonians, the, <ref target='Pg191'>191</ref>, <ref target='Pg243'>243</ref></l> +</lg> + +<lg> +<l>Laelius, <ref target='Pg177'>177</ref></l> +</lg> + +<lg> +<l>Laestrygons, the, <ref target='Pg191'>191</ref></l> 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target='Pg411'>411</ref>, <ref target='Pg413'>413</ref></l> +</lg> + +<lg> +<l>Mardonius, <ref target='Pg169'>169</ref>, <ref target='Pg259'>259</ref>, <ref target='Pg461'>461</ref>, <ref target='Pg463'>463</ref></l> +</lg> + +<lg> +<l>Marinus, <ref target='Pg257'>257</ref></l> +</lg> + +<lg> +<l>Marius, Caius, <ref target='Pg383'>383</ref></l> +</lg> + +<lg> +<l>Martial, <ref target='Pg349'>349</ref></l> +</lg> + +<lg> +<l><hi rend='italic'>Matthew</hi>, Gospel of, <ref target='Pg007'>7</ref></l> +</lg> + +<lg> +<l>Maxentius, <ref target='Pg397'>397</ref></l> +</lg> + +<lg> +<l>Maximians, the, <ref target='Pg365'>365</ref>, <ref target='Pg367'>367</ref></l> +</lg> + +<lg> +<l>Maximus of Ephesus, <ref target='Pg151'>151</ref>, <ref target='Pg467'>467</ref></l> +</lg> + +<lg> +<l>Maximus of Tyre, <ref target='Pg071'>71</ref>, <ref target='Pg175'>175</ref></l> +</lg> + +<lg> +<l>Medes, the, <ref target='Pg245'>245</ref></l> +</lg> + +<lg> +<l>Mediterranean, the, <ref target='Pg379'>379</ref></l> +</lg> + +<lg> +<l>Megarian philosophy, <ref target='Pg231'>231</ref></l> +</lg> + +<lg> +<l>Megarians, the, <ref target='Pg189'>189</ref></l> +</lg> + +<lg> +<l>Memmorius, <ref target='Pg121'>121</ref></l> +</lg> + +<lg> +<l>Menander the dramatist, <ref target='Pg433'>433</ref>, <ref target='Pg453'>453</ref></l> +</lg> + +<lg> +<l>Menander the rhetorician, <ref target='Pg030'>30</ref></l> +</lg> + +<lg> +<l>Menedemus, <ref target='Pg229'>229</ref></l> +</lg> + +<lg> +<l>Messalina, <ref target='Pg355'>355</ref></l> +</lg> + +<lg> +<l>Metroum, the, <ref target='Pg005'>5</ref>, <ref target='Pg019'>19</ref></l> +</lg> + +<lg> +<l>Milan, <ref target='Pg257'>257</ref>, <ref target='Pg261'>261</ref></l> +</lg> + +<lg> +<l>Milton, <ref target='Pg395'>395</ref></l> +</lg> + +<lg> +<l>Minos, <ref target='Pg359'>359</ref>, <ref target='Pg361'>361</ref>, <ref target='Pg367'>367</ref></l> +</lg> + +<lg> +<l><hi rend='italic'>Misopogon, the</hi>, <ref target='Pg049'>49</ref>, <ref target='Pg371'>371</ref>, <ref target='Pg420'>420-511</ref></l> +</lg> + +<pb n='517'/><anchor id='Pg517'/> + +<lg> +<l>Mithras, <ref target='Pg415'>415</ref></l> +</lg> + +<lg> +<l>Mithridates, <ref target='Pg383'>383</ref></l> +</lg> + +<lg> +<l>Moses, <ref target='Pg299'>299</ref></l> +</lg> + +<lg> +<l>Mother of the Gods, <ref target='Pg005'>5</ref>, <ref target='Pg113'>113</ref></l> +</lg> + +<lg> +<l>Multan, <ref target='Pg401'>401</ref></l> +</lg> + +<lg> +<l>Murray, <ref target='Pg069'>69</ref></l> +</lg> + +<lg> +<l>Muses, the, <ref target='Pg065'>65</ref>, <ref target='Pg153'>153</ref>, <ref target='Pg157'>157</ref>, <ref target='Pg349'>349</ref>, <ref target='Pg421'>421</ref>, <ref target='Pg423'>423</ref></l> +</lg> + +<lg> +<l>Musonius, <ref target='Pg233'>233</ref></l> +</lg> + +<lg> +<l>Mykonos, <ref target='Pg455'>455</ref></l> +</lg> + +<lg> +<l>Mysians, the, <ref target='Pg451'>451</ref></l> +</lg> + +<lg> +<l>Mysteries, the, <ref target='Pg103'>103</ref>, <ref target='Pg105'>105</ref>, <ref target='Pg107'>107</ref>, <ref target='Pg109'>109</ref>, <ref target='Pg119'>119</ref>, <ref target='Pg161'>161</ref></l> +</lg> + +<lg> +<l>Narcissus, the freedman, <ref target='Pg355'>355</ref></l> +</lg> + +<lg> +<l>Nausicaa, <ref target='Pg461'>461</ref></l> +</lg> + +<lg> +<l>Naxos, <ref target='Pg421'>421</ref></l> +</lg> + +<lg> +<l>Nebridius, <ref target='Pg281'>281</ref></l> +</lg> + +<lg> +<l>Nemesis, <ref target='Pg509'>509</ref></l> +</lg> + +<lg> +<l>Neocles, <ref target='Pg207'>207</ref></l> +</lg> + +<lg> +<l>Nero, <ref target='Pg233'>233</ref>, <ref target='Pg355'>355</ref></l> +</lg> + +<lg> +<l>Nerva, <ref target='Pg357'>357</ref></l> +</lg> + +<lg> +<l>Nestor, <ref target='Pg015'>15</ref></l> +</lg> + +<lg> +<l>Nicolaus, <ref target='Pg233'>233</ref></l> +</lg> + +<lg> +<l>Nicomedia, <ref target='Pg200'>200</ref>, <ref target='Pg418'>418</ref></l> +</lg> + +<lg> +<l>Nireus, <ref target='Pg191'>191</ref></l> +</lg> + +<lg> +<l>Octavian, <ref target='Pg351'>351</ref>, <ref target='Pg389'>389</ref>, <ref target='Pg397'>397</ref>, <ref target='Pg399'>399</ref>, <ref target='Pg405'>405</ref>, <ref target='Pg413'>413</ref></l> +</lg> + +<lg> +<l>Odysseus, <ref target='Pg171'>171</ref>, <ref target='Pg189'>189</ref>, <ref target='Pg191'>191</ref>, <ref target='Pg441'>441</ref>, <ref target='Pg459'>459</ref>, <ref target='Pg461'>461</ref></l> +</lg> + +<lg> +<l>Oedipus, <ref target='Pg133'>133</ref></l> +</lg> + +<lg> +<l>Oenomaus, <ref target='Pg023'>23</ref>, <ref target='Pg053'>53</ref>, <ref target='Pg085'>85</ref>, <ref target='Pg091'>91</ref></l> +</lg> + +<lg> +<l>Olympia, <ref target='Pg091'>91</ref>, <ref target='Pg093'>93</ref>, <ref target='Pg097'>97</ref>, <ref target='Pg159'>159</ref>, <ref target='Pg225'>225</ref></l> +</lg> + +<lg> +<l>Olympus, <ref target='Pg109'>109</ref>, <ref target='Pg129'>129</ref>, <ref target='Pg147'>147</ref>, <ref target='Pg323'>323</ref>, <ref target='Pg325'>325</ref>, <ref target='Pg347'>347</ref></l> +</lg> + +<lg> +<l>Oreibasius, <ref target='Pg265'>265</ref>, <ref target='Pg467'>467</ref></l> +</lg> + +<lg> +<l>Orpheus, <ref target='Pg099'>99</ref>, <ref target='Pg105'>105</ref>, <ref target='Pg167'>167</ref></l> +</lg> + +<lg> +<l>Otho, <ref target='Pg355'>355</ref></l> +</lg> + +<lg> +<l>Paeonians, the, <ref target='Pg451'>451</ref></l> +</lg> + +<lg> +<l>Pallas, the freedman, <ref target='Pg355'>355</ref></l> +</lg> + +<lg> +<l>Pan, <ref target='Pg083'>83</ref>, <ref target='Pg105'>105</ref>, <ref target='Pg113'>113</ref>, <ref target='Pg149'>149</ref>, <ref target='Pg425'>425</ref></l> +</lg> + +<lg> +<l>Paris (Lutetia), <ref target='Pg241'>241</ref>, <ref target='Pg279'>279</ref></l> +</lg> + +<lg> +<l>Parisians, the, <ref target='Pg429'>429</ref></l> +</lg> + +<lg> +<l>Paros, <ref target='Pg421'>421</ref></l> +</lg> + +<lg> +<l>Parthians, the, <ref target='Pg357'>357</ref>, <ref target='Pg387'>387</ref>, <ref target='Pg395'>395</ref></l> +</lg> + +<lg> +<l>Patroclus, <ref target='Pg191'>191</ref>, <ref target='Pg459'>459</ref></l> +</lg> + +<lg> +<l>Paul, St., <ref target='Pg309'>309</ref></l> +</lg> + +<lg> +<l>Paul, a sycophant, <ref target='Pg277'>277</ref></l> +</lg> + +<lg> +<l>Peirithous, <ref target='Pg173'>173</ref></l> +</lg> + +<lg> +<l>Peleus, <ref target='Pg193'>193</ref></l> +</lg> + +<lg> +<l>Penelope, <ref target='Pg457'>457</ref></l> +</lg> + +<lg> +<l>Pentadius, <ref target='Pg277'>277</ref>, <ref target='Pg281'>281</ref></l> +</lg> + +<lg> +<l>Pentheus, <ref target='Pg117'>117</ref></l> +</lg> + +<lg> +<l>Pericles, <ref target='Pg179'>179</ref>, <ref target='Pg181'>181</ref>, <ref target='Pg187'>187</ref></l> +</lg> + +<lg> +<l>Peripatetics, the, <ref target='Pg025'>25</ref></l> +</lg> + +<lg> +<l>Perseus, <ref target='Pg105'>105</ref></l> +</lg> + +<lg> +<l>Persia, <ref target='Pg155'>155</ref>, <ref target='Pg231'>231</ref>, <ref target='Pg295'>295</ref>, <ref target='Pg387'>387</ref></l> +</lg> + +<lg> +<l>Persia, king of, <ref target='Pg043'>43</ref>, <ref target='Pg063'>63</ref>, <ref target='Pg091'>91</ref></l> +</lg> + +<lg> +<l>Persians, the, <ref target='Pg213'>213</ref>, <ref target='Pg385'>385</ref>, <ref target='Pg439'>439</ref></l> +</lg> + +<lg> +<l>Pertinax, <ref target='Pg359'>359</ref></l> +</lg> + +<lg> +<l>Petavius, <ref target='Pg029'>29</ref>, <ref target='Pg030'>30</ref></l> +</lg> + +<lg> +<l><hi rend='italic'>Peter, St.</hi>, <ref target='Pg145'>145</ref></l> +</lg> + +<lg> +<l>Petulantes, the, <ref target='Pg279'>279</ref></l> +</lg> + +<lg> +<l>Peucestes, <ref target='Pg401'>401</ref></l> +</lg> + +<lg> +<l>Phaeacians, the, <ref target='Pg435'>435</ref>, <ref target='Pg459'>459</ref></l> +</lg> + +<lg> +<l>Phaedo, <ref target='Pg229'>229</ref>, <ref target='Pg231'>231</ref></l> +</lg> + +<lg> +<l>Phaethon, <ref target='Pg083'>83</ref></l> +</lg> + +<lg> +<l>Phalaris, <ref target='Pg357'>357</ref></l> +</lg> + +<lg> +<l>Phemius, <ref target='Pg459'>459</ref></l> +</lg> + +<lg> +<l><hi rend='italic'>Philebus</hi>, the, <ref target='Pg155'>155</ref></l> +</lg> + +<lg> +<l>Philippi, <ref target='Pg389'>389</ref></l> +</lg> + +<lg> +<l>Philiscus, <ref target='Pg019'>19</ref>, <ref target='Pg091'>91</ref></l> +</lg> + +<lg> +<l>Philostratus, <ref target='Pg301'>301</ref></l> +</lg> + +<lg> +<l>Phoenicians, the, <ref target='Pg113'>113</ref></l> +</lg> + +<lg> +<l>Phrygia, <ref target='Pg219'>219</ref>, <ref target='Pg431'>431</ref></l> +</lg> + +<lg> +<l>Phryne, <ref target='Pg127'>127</ref></l> +</lg> + +<lg> +<l>Pindar, <ref target='Pg077'>77</ref>, <ref target='Pg113'>113</ref>, <ref target='Pg149'>149</ref>, <ref target='Pg301'>301</ref>, <ref target='Pg507'>507</ref></l> +</lg> + +<lg> +<l>Pittacus, <ref target='Pg205'>205</ref>, <ref target='Pg225'>225</ref></l> +</lg> + +<lg> +<l>Plato, <ref target='Pg009'>9</ref>, <ref target='Pg021'>21</ref>, <ref target='Pg025'>25</ref>, <ref target='Pg027'>27</ref>, <ref target='Pg031'>31</ref>, <ref target='Pg039'>39</ref>, <ref target='Pg041'>41</ref>, <ref target='Pg051'>51</ref>, <ref target='Pg063'>63</ref>, <ref target='Pg070'>70</ref>, <ref target='Pg077'>77</ref>, <ref target='Pg079'>79</ref>, <ref target='Pg081'>81</ref>, <ref target='Pg093'>93</ref>, <ref target='Pg099'>99</ref>, <ref target='Pg101'>101</ref>, <ref target='Pg103'>103</ref>, <ref target='Pg105'>105</ref>, <ref target='Pg117'>117</ref>, <ref target='Pg119'>119</ref>, <ref target='Pg133'>133</ref>, <ref target='Pg139'>139</ref>, <ref target='Pg145'>145</ref>, <ref target='Pg149'>149</ref>, <ref target='Pg155'>155</ref>, <ref target='Pg157'>157</ref>, <ref target='Pg169'>169</ref>, <ref target='Pg173'>173</ref>, <ref target='Pg179'>179</ref>, <ref target='Pg181'>181</ref>, <ref target='Pg213'>213</ref>, <ref target='Pg221'>221</ref>, <ref target='Pg223'>223</ref>, <ref target='Pg231'>231</ref>, <ref target='Pg263'>263</ref>, <ref target='Pg307'>307</ref>, <ref target='Pg317'>317</ref>, <ref target='Pg325'>325</ref>, <ref target='Pg345'>345</ref>, <ref target='Pg347'>347</ref>, <ref target='Pg353'>353</ref>, <ref target='Pg363'>363</ref>, <ref target='Pg365'>365</ref>, <ref target='Pg369'>369</ref>, <ref target='Pg409'>409</ref>, <ref target='Pg457'>457</ref>, <ref target='Pg465'>465</ref>, <ref target='Pg467'>467</ref>, <ref target='Pg481'>481</ref></l> +</lg> + +<lg> +<l>Pliny, <ref target='Pg401'>401</ref></l> +</lg> + +<lg> +<l>Plotinus, <ref target='Pg117'>117</ref></l> +</lg> + +<lg> +<l>Plutarch, <ref target='Pg055'>55</ref>, <ref target='Pg083'>83</ref>, <ref target='Pg089'>89</ref>, <ref target='Pg125'>125</ref>, <ref target='Pg131'>131</ref>, <ref target='Pg231'>231</ref>, <ref target='Pg245'>245</ref>, <ref target='Pg383'>383</ref>, <ref target='Pg385'>385</ref>, <ref target='Pg401'>401</ref>, <ref target='Pg423'>423</ref>, <ref target='Pg427'>427</ref>, <ref target='Pg447'>447</ref>, <ref target='Pg449'>449</ref>, <ref target='Pg477'>477</ref>, <ref target='Pg479'>479</ref></l> +</lg> + +<lg> +<l>Pnyx, the, <ref target='Pg207'>207</ref></l> +</lg> + +<lg> +<l>Polemon, <ref target='Pg169'>169</ref></l> +</lg> + +<lg> +<l>Pompey, <ref target='Pg377'>377</ref>, <ref target='Pg381'>381</ref>, <ref target='Pg383'>383</ref>, <ref target='Pg385'>385</ref>, <ref target='Pg389'>389</ref>, <ref target='Pg405'>405</ref>, <ref target='Pg477'>477</ref></l> +</lg> + +<lg> +<l>Pontus, the, <ref target='Pg489'>489</ref></l> +</lg> + +<lg> +<l>Porphyry, <ref target='Pg117'>117</ref></l> +</lg> + +<lg> +<l>Portico, the, <ref target='Pg125'>125</ref></l> +</lg> + +<lg> +<l>Poseidon, <ref target='Pg373'>373</ref>, <ref target='Pg389'>389</ref></l> +</lg> + +<lg> +<l>Praechter, <ref target='Pg070'>70</ref></l> +</lg> + +<lg> +<l>Priam, <ref target='Pg441'>441</ref></l> +</lg> + +<lg> +<l>Priscus, <ref target='Pg467'>467</ref></l> +</lg> + +<lg> +<l>Probus, <ref target='Pg363'>363</ref></l> +</lg> + +<lg> +<l>Prodicus, <ref target='Pg070'>70</ref>, <ref target='Pg105'>105</ref></l> +</lg> + +<lg> +<l>Prometheus, <ref target='Pg009'>9</ref>, <ref target='Pg041'>41</ref></l> +</lg> + +<lg> +<l>Propontis, the, <ref target='Pg195'>195</ref></l> +</lg> + +<lg> +<l><hi rend='italic'>Protagoras</hi>, the, <ref target='Pg041'>41</ref></l> +</lg> + +<pb n='518'/><anchor id='Pg518'/> + +<lg> +<l>Protarchus, <ref target='Pg155'>155</ref></l> +</lg> + +<lg> +<l>Pylos, <ref target='Pg015'>15</ref></l> +</lg> + +<lg> +<l>Pyrrho, <ref target='Pg327'>327</ref></l> +</lg> + +<lg> +<l>Pyrrhus, <ref target='Pg387'>387</ref></l> +</lg> + +<lg> +<l>Pythagoras, <ref target='Pg015'>15</ref>, <ref target='Pg022'>22</ref>, <ref target='Pg025'>25</ref>, <ref target='Pg033'>33</ref>, <ref target='Pg041'>41</ref>, <ref target='Pg051'>51</ref>, <ref target='Pg063'>63</ref>, <ref target='Pg155'>155</ref>, <ref target='Pg161'>161</ref>, <ref target='Pg179'>179</ref>, <ref target='Pg195'>195</ref>, <ref target='Pg325'>325</ref>, <ref target='Pg353'>353</ref></l> +</lg> + +<lg> +<l>Pythagoreans, the, <ref target='Pg047'>47</ref>, <ref target='Pg155'>155</ref>, <ref target='Pg231'>231</ref></l> +</lg> + +<lg> +<l>Pythian oracle, <ref target='Pg011'>11</ref>, <ref target='Pg015'>15</ref>, <ref target='Pg023'>23</ref>, <ref target='Pg033'>33</ref>, <ref target='Pg053'>53</ref>, <ref target='Pg159'>159</ref></l> +</lg> + +<lg> +<l>Quadi, the, <ref target='Pg271'>271</ref></l> +</lg> + +<lg> +<l>Quirinus, <ref target='Pg347'>347</ref>, <ref target='Pg355'>355</ref>, <ref target='Pg367'>367</ref>, <ref target='Pg369'>369</ref>, <ref target='Pg383'>383</ref></l> +</lg> + +<lg> +<l>Rhadamanthus, <ref target='Pg363'>363</ref></l> +</lg> + +<lg> +<l>Rhea, <ref target='Pg349'>349</ref></l> +</lg> + +<lg> +<l>Rhine, the, <ref target='Pg269'>269</ref>, <ref target='Pg271'>271</ref>, <ref target='Pg273'>273</ref>, <ref target='Pg377'>377</ref>, <ref target='Pg423'>423</ref></l> +</lg> + +<lg> +<l>Rhodes, <ref target='Pg301'>301</ref></l> +</lg> + +<lg> +<l>Romans, the, <ref target='Pg379'>379</ref>, <ref target='Pg385'>385</ref>, <ref target='Pg397'>397</ref>, <ref target='Pg471'>471</ref>, <ref target='Pg479'>479</ref></l> +</lg> + +<lg> +<l>Rome, <ref target='Pg241'>241</ref>, <ref target='Pg331'>331</ref>, <ref target='Pg391'>391</ref>, <ref target='Pg475'>475</ref>, <ref target='Pg479'>479</ref></l> +</lg> + +<lg> +<l>Romulus, <ref target='Pg347'>347</ref></l> +</lg> + +<lg> +<l>Salii, the, <ref target='Pg273'>273</ref></l> +</lg> + +<lg> +<l><hi rend='italic'>Sallust, Address to</hi>, <ref target='Pg166'>166-197</ref></l> +</lg> + +<lg> +<l>Sallust, <ref target='Pg069'>69</ref>, <ref target='Pg070'>70</ref>, <ref target='Pg121'>121</ref>, <ref target='Pg165'>165</ref>, <ref target='Pg277'>277</ref>, <ref target='Pg279'>279</ref>, <ref target='Pg343'>343</ref></l> +</lg> + +<lg> +<l>Salmoneus, <ref target='Pg149'>149</ref></l> +</lg> + +<lg> +<l>Samos, <ref target='Pg081'>81</ref>, <ref target='Pg155'>155</ref>, <ref target='Pg179'>179</ref>, <ref target='Pg447'>447</ref></l> +</lg> + +<lg> +<l>Sardis, <ref target='Pg435'>435</ref></l> +</lg> + +<lg> +<l>Sarmatians, the, <ref target='Pg271'>271</ref></l> +</lg> + +<lg> +<l>Saturn, <ref target='Pg345'>345</ref></l> +</lg> + +<lg> +<l>Satyrs, the, <ref target='Pg113'>113</ref></l> +</lg> + +<lg> +<l>Scipio Africanus, <ref target='Pg177'>177</ref>, <ref target='Pg179'>179</ref></l> +</lg> + +<lg> +<l>Scipios, the, <ref target='Pg383'>383</ref></l> +</lg> + +<lg> +<l>Scythians, the, <ref target='Pg245'>245</ref>, <ref target='Pg305'>305</ref>, <ref target='Pg391'>391</ref>, <ref target='Pg397'>397</ref></l> +</lg> + +<lg> +<l>Selene, <ref target='Pg261'>261</ref></l> +</lg> + +<lg> +<l>Seleucus, <ref target='Pg353'>353</ref></l> +</lg> + +<lg> +<l>Semele, <ref target='Pg070'>70</ref>, <ref target='Pg109'>109</ref>, <ref target='Pg113'>113</ref>, <ref target='Pg115'>115</ref></l> +</lg> + +<lg> +<l>Serapis, <ref target='Pg355'>355</ref></l> +</lg> + +<lg> +<l>Serenianus, the Cynic, <ref target='Pg123'>123</ref></l> +</lg> + +<lg> +<l>Severus, Emperor, <ref target='Pg359'>359</ref>, <ref target='Pg367'>367</ref></l> +</lg> + +<lg> +<l>Sextus Empiricus, <ref target='Pg029'>29</ref></l> +</lg> + +<lg> +<l>Sextus Pompeius, <ref target='Pg389'>389</ref></l> +</lg> + +<lg> +<l>Sicilians, the, <ref target='Pg313'>313</ref></l> +</lg> + +<lg> +<l>Silenus, <ref target='Pg021'>21</ref>, <ref target='Pg349'>349</ref>, <ref target='Pg351'>351</ref>, <ref target='Pg353'>353</ref>, <ref target='Pg355'>355</ref>, <ref target='Pg357'>357</ref>, <ref target='Pg359'>359</ref>, <ref target='Pg361'>361</ref>, <ref target='Pg363'>363</ref>, <ref target='Pg365'>365</ref>, <ref target='Pg369'>369</ref>, <ref target='Pg373'>373</ref>, <ref target='Pg393'>393</ref>, <ref target='Pg395'>395</ref>, <ref target='Pg399'>399</ref>, <ref target='Pg401'>401</ref>, <ref target='Pg403'>403</ref>, <ref target='Pg405'>405</ref>, <ref target='Pg407'>407</ref>, <ref target='Pg409'>409</ref>, <ref target='Pg411'>411</ref></l> +</lg> + +<lg> +<l>Silvanus, <ref target='Pg257'>257</ref>, <ref target='Pg259'>259</ref></l> +</lg> + +<lg> +<l>Simmias, <ref target='Pg231'>231</ref></l> +</lg> + +<lg> +<l>Simonides, <ref target='Pg407'>407</ref></l> +</lg> + +<lg> +<l>Sinope, <ref target='Pg005'>5</ref></l> +</lg> + +<lg> +<l>Sirens, the, <ref target='Pg167'>167</ref></l> +</lg> + +<lg> +<l>Sirmium, <ref target='Pg257'>257</ref></l> +</lg> + +<lg> +<l>Smicrines, <ref target='Pg453'>453</ref></l> +</lg> + +<lg> +<l>Socrates, <ref target='Pg005'>5</ref>, <ref target='Pg021'>21</ref>, <ref target='Pg025'>25</ref>, <ref target='Pg027'>27</ref>, <ref target='Pg031'>31</ref>, <ref target='Pg033'>33</ref>, <ref target='Pg085'>85</ref>, <ref target='Pg157'>157</ref>, <ref target='Pg159'>159</ref>, <ref target='Pg161'>161</ref>, <ref target='Pg169'>169</ref>, <ref target='Pg173'>173</ref>, <ref target='Pg175'>175</ref>, <ref target='Pg189'>189</ref>, <ref target='Pg207'>207</ref>, <ref target='Pg217'>217</ref>, <ref target='Pg229'>229</ref>, <ref target='Pg231'>231</ref>, <ref target='Pg313'>313</ref>, <ref target='Pg365'>365</ref>, <ref target='Pg465'>465</ref></l> +</lg> + +<lg> +<l>Solon, <ref target='Pg055'>55</ref>, <ref target='Pg205'>205</ref>, <ref target='Pg225'>225</ref>, <ref target='Pg435'>435</ref></l> +</lg> + +<lg> +<l>Sophroniscus, <ref target='Pg229'>229</ref></l> +</lg> + +<lg> +<l>Sparta, <ref target='Pg241'>241</ref></l> +</lg> + +<lg> +<l>Spartacus, <ref target='Pg383'>383</ref></l> +</lg> + +<lg> +<l>Stoa, the, <ref target='Pg231'>231</ref></l> +</lg> + +<lg> +<l>Stoics, the, <ref target='Pg017'>17</ref></l> +</lg> + +<lg> +<l>Stratonice, <ref target='Pg449'>449</ref></l> +</lg> + +<lg> +<l>Suetonius, <ref target='Pg351'>351</ref>, <ref target='Pg353'>353</ref>, <ref target='Pg381'>381</ref>, <ref target='Pg389'>389</ref>, 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+</back> +</text> +</TEI.2> diff --git a/48768-tei/images/cover.jpg b/48768-tei/images/cover.jpg Binary files differnew file mode 100644 index 0000000..40117a1 --- /dev/null +++ b/48768-tei/images/cover.jpg |
