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+The Project Gutenberg EBook of The Works of the Emperor Julian (Vol. 2 of
+2) by Julian, Emperor of Rome
+
+
+
+This ebook is for the use of anyone anywhere in the United States and most
+other parts of the world at no cost and with almost no restrictions
+whatsoever. You may copy it, give it away or re‐use it under the terms of
+the Project Gutenberg License included with this eBook or online at
+http://www.gutenberg.org/license. If you are not located in the United
+States, you’ll have to check the laws of the country where you are located
+before using this ebook.
+
+
+
+Title: The Works of the Emperor Julian (Vol. 2 of 2)
+
+Author: Julian, Emperor of Rome
+
+Release Date: April 24, 2015 [Ebook #48768]
+
+Language: English
+
+Character set encoding: UTF‐8
+
+
+***START OF THE PROJECT GUTENBERG EBOOK THE WORKS OF THE EMPEROR JULIAN (VOL. 2 OF 2)***
+
+
+
+
+
+                     The Works of the Emperor Julian
+
+                                 Volume 2
+
+                      With an English Translation by
+
+                            Wilmer Cave Wright
+
+                         Harvard University Press
+
+                         Cambridge, Massachusetts
+
+                                   1913
+
+
+
+
+
+CONTENTS
+
+
+Oration VI
+   Introduction to Oration VI
+Oration VII
+   Introduction to Oration VII
+Oration VIII
+   Introduction to Oration VIII
+Letter to Themistius the Philosopher
+   Introduction
+Letter to the Senate and People of Athens
+   Introduction
+Fragment of a Letter to a Priest
+   Introduction
+The Caesars
+   Introduction
+Misopogon, Or, Beard‐Hater
+   Introduction
+Index
+Footnotes
+
+
+
+
+
+
+                               [Cover Art]
+
+[Transcriber’s Note: The above cover image was produced by the submitter
+at Distributed Proofreaders, and is being placed into the public domain.]
+
+
+
+
+
+ORATION VI
+
+
+
+
+Introduction to Oration VI
+
+
+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,(1) 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.(2) The resemblances between the Christians and
+the Cynics had already been pointed out by Aristides,(3) 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.
+
+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 “countermark”(4) or “forge” a
+new coinage is not to be taken as an excuse for license and impudence, but
+like the Delphic precept “Know Thyself” 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.
+
+[Transcriber’s Note: The original book had pages with Greek on the left
+page and the corresponding English translation on the facing right page.
+In this e‐book, each Greek paragraph will be immediately followed by the
+English translation paragraph, surrounded in parentheses. The Greek text
+contains markings such as [3] and [B]; they are section and sub‐section
+markings that in the original book were in the right margin. These are
+different from numbers within parentheses such as (10), which are used as
+footnote references in some e‐book formats.]
+
+
+
+
+ΙΟΥΛΙΑΝΟΥ ΑΥΤΟΚΡΑΤΟΡΟΣ
+
+(Julian, Emperor)
+
+ΕΙΣ ΤΟΥΣ ΑΠΑΙΔΕΥΤΟΥΣ ΚΥΝΑΣ
+
+(To the Uneducated Cynics)
+
+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(5) 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 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(6) 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.
+
+(Behold the rivers are flowing backwards,(7) as the proverb says! Here is
+a Cynic who says that Diogenes(8) 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(9) 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(10) was suffering from a long and incurable illness Diogenes
+handed him a dagger with these words, “In case you need the aid of a
+friend.” 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(11) 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.)
+
+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 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.
+
+(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,—“’Tis all
+one to Hippocleides,”(12) 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.)
+
+Ἡ τῶν θεῶν εἰς ἀνθρώπους δόσις ἅμα φανοτάτῳ πυρὶ διὰ Προμηθέως
+καταπεμφθεῖσα(13) 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(14) τὰ ζῷα δὲ
+ψυχῆς, ὁ δὲ 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(15) 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.
+
+(The gift of the gods sent down to mankind with the glowing flame of
+fire(16) from the sun through the agency of Prometheus along with the
+blessings that we owe to Hermes(17) 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 “Know thyself,” will make no difference to my
+argument. For all these definitions are evidently very closely related to
+one another.)
+
+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 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(18) 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†,(19) τῷ μὲν καθ᾽ ἕκαστον
+θνητόν, τῷ παντὶ δὲ ἀθάνατον, καὶ μέντοι καὶ τὸν ἕνα καὶ τὸν καθ᾽ ἕκαστον
+συγκεῖσθαι ἐκ θνητῆς καὶ ἀθανάτου μερίδος.
+
+(However, let us begin with “Know thyself,” since this precept is divinely
+inspired.(20) 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.)
+
+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
+
+(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,)
+
+
+    θεοὶ δέ τε πάντα ἴσασι,
+
+    (“The gods know all things”;(21))
+
+
+καὶ μέντοι καὶ περὶ Διὸς
+
+(and indeed he says also of Zeus,)
+
+
+    ἀλλὰ Ζεὺς πρότερος γεγόνει καὶ πλείονα ᾔδει·
+
+    (“But Zeus was older and wiser.”(22))
+
+
+[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.
+
+(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,(23) “cleave the open sea.” 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.)
+
+Οὐκοῦν ὁ μὲν ἐν Δελφοῖς θεὸς τὸ Γνῶθι σαυτὸν προαγορεύει, Ἡράκλειτος δὲ
+“ἐδιζησάμην ἐμεωυτόν,” ἀλλὰ καὶ Πυθαγόρας οἵ τε ἀπ᾽ ἐκείνου μέχρι
+Θεοφράστου τὸ κατὰ δύναμιν ὁμοιοῦσθαι θεῷ φασι, καὶ γὰρ καὶ Ἀριστοτέλης. ὃ
+γὰρ ἡμεῖς 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.
+
+(Therefore the god at Delphi proclaims, “Know Thyself,” and Heracleitus
+says, “I searched myself”;(24) 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.(25) 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.)
+
+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, 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(26) 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.(27)
+
+(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.(28) 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.(29) And that they too held the maxim “Know
+Thyself” 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.)
+
+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(30) εἶεν, οὐδὲν ἄτοπόν ἐστι τὸν σοφὸν παίζειν, ἐπεί καὶ τοῦτο
+πολλοὶ φαίνονται τῶν φιλοσόφων 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,(31) λουτρὰ δημόσια καὶ
+χαμαιτυπεῖα καὶ καπηλεῖα καὶ πάντα ἁπλῶς τὰ τοιαῦτα· εἶτα ἄχρι τούτου
+γενόμενοι εἴσω μὴ παρίασιν.(32) 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(33) [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 ἕτερον, ὡς αὐτίκα μάλα δεῖξαι πειράσομαι· δεῦρο ἴδωμεν
+ἐφεξῆς ἀπὸ τῶν ἔργων, ὥσπερ αἱ ἐξιχνεύουσαι κύνες μεταθέουσι τὰ θηρία.
+
+(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.(34) 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(35) 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,(36) 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.)
+
+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(37) αἴτιος κατέστη, οὕτω
+δὲ καὶ τούτου τοῦ βίου παράδειγμα τὸ μέγιστον(38) 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·(39) 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 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,(40)
+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.
+
+(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(41) seems to be not without good grounds: “The Cynic philosophy
+is neither Antisthenism nor Diogenism.” 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.(42) 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,
+“Much learning does not teach men to have understanding.”(43) 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, “Know
+Thyself,” and “Falsify the common currency.”(44) 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.(45) 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, “Falsify the common currency.” For
+“Know Thyself” 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;(46) 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;(47)
+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.)
+
+Φέρε οὖν, ἐπειδὴ πέφηνεν οὐκ ἄλλο μὲν ἐπιτηδεύσας Πλάτων, ἕτερον δὲ
+Διογένης, ἓν δέ τι καὶ ταὐτόν· εἰ γοῦν ἔροιτό τις τὸν σοφὸν Πλάτωνα “τὸ
+Γνῶθι σαυτὸν πόσου νενόμικας ἄξιον;” 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 “Τίνα τρόπον χρὴ πρὸς τὰς τῶν πολλῶν διακεῖσθαι
+δόξας,” 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· “Ἀλλὰ τί ἡμῖν, ὦ μακάριε Κρίτων,
+[189] οὕτω τῆς τῶν πολλῶν δόξης μέλει;” 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] “Οὐ γάρ ἐστι Πλάτωνος,”
+φησί, “ζύγγραμμα οὐδὲν οὐδ᾽ ἔσται, τὰ δὲ νῦν φερόμενα ἐστι Σωκράτους,
+ἀνδρὸς καλοῦ καὶ νέου.” τί οὖν ἡμεῖς οὐκ ἐκ τῶν ἔργων τοῦ Διογένους
+σκοποῦμεν αὐτὸν τὸν Κυνισμόν, ὅστις ἐστιν;
+
+(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
+“Know Thyself”? I am very sure that he would answer that it is worth
+everything, and indeed he says so in the Alcibiades.(48) 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,(49) where Socrates is shown warning us not to take heed of such
+things. At any rate what he says is: “But why, my dear good Crito, are we
+so concerned about the opinion of the multitude?” 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. “For” he
+says,(50) “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.” Why then should we not from the practice of Diogenes study the
+character of the Cynic philosophy?)
+
+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(51) 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(52) ὑπ᾽ ἄλλων πολλῶν καὶ ποικίλων, ὃ τῶν ἐκτὸς ποιεῖται τὴν ἀντίληψιν,
+οὐδ᾽ ἂν δυνατὸν οἶμαι γενέσθαι τῶν αἰσθητῶν τὴν(53) ἀντίληψιν. ἀλλ᾽ οὗτος
+μὲν ὁ λόγος οὐ τοῖς νῦν προσήκει.
+
+(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.(54) 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.)
+
+[190] Διόπερ ἐπανακτέον ἐπὶ τὰ μέρη τῆς φιλοσοφίας τῆς κυνικῆς. φαίνονται
+μὲν δὴ καὶ οὗτοι διμερῆ τὴν φιλοσοφίαν νομίσαντες ὥσπερ ὁ Ἀριστοτέλης καὶ
+Πλάτων, θεωρηματικήν τε καὶ πρακτικὴν, αὐτὸ τοῦτο(55) συνέντες δηλονότι
+καὶ νοήσαντες, ὡς οἰκεῖόν ἐστιν ἔνθρωπος φύσει πράξει καὶ ἐπιστήμῃ. εἰ δὲ
+τῆς φυσικῆς τὴν θεωρίαν(56) 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(57) 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·(58) ἀνθ᾽ ὅτου δὲ(59) τοὺς πόνους
+ὑπέμειναν τούτους;(60) οὐχ ὡς αὐτὸς εἶπας, κενοδοξίας ἕνεκα. καὶ γὰρ(61)
+πῶς ὑπὸ τῶν ἄλλων ἐπῃνοῦντο ὠμὰ 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,
+
+(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(62) in thus despising the body; as Socrates did when he declared,
+and rightly, that philosophy is a preparation for death.(63) 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)
+
+
+    Οἷοι νῦν βροτοί εἰσιν,
+
+    (“of such sort as mortals now are,”(64))
+
+
+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(65) οὐδένα τῆς
+φιλοσοφίας ἀρχηγὸν ἐπεποίητο. [C] τί δῆτα τοῦτο, ἐρεῖς, πρὸς τὴν τοῦ
+πολύποδος ἐδωδήν; ἐγώ σοι φράσω.
+
+(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.)
+
+Τὴν σαρκοφαγίαν οἱ μὲν ἀνθρώποις ὑπολαμβάνουσι κατὰ φύσιν, οἱ δὲ ἥκιστα
+τοῦτο ἐργάζεσθαι προσήκειν ἀνθρώπῳ διανοοῦνται, καὶ πολὺς ὁ περὶ τούτου
+ἀνάλωται(66) 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.
+
+(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.)
+
+[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(67) 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 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(68) 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.
+
+(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,(69) 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,)
+
+
+    Ἰχθῦς ὄρνιθάς τε φίλας θ᾽ ὅτι χεῖρας ἵκοιτο,
+
+    (“Fish and birds and whatever else might come to hand.”(70))
+
+
+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 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(71) 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.
+
+(For you are an Egyptian, though not of the priestly caste, but of the
+omnivorous type whose habit it is to eat everything “even as the green
+herb.”(72) 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(73)
+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.)
+
+[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 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 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.
+
+(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,(74) 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.)
+
+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
+
+(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)
+
+
+    Ἄπολις, ἄοικος, πατρίδος ἐστερημένος,
+    οὐκ ὀβολόν, οὐ δραχμήν, ἔχων(75) οὐδ᾽ οἰκέτην,
+
+    (“cityless, homeless, a man without a country, owning not an obol,
+    not a drachma, not a single slave,”(76))
+
+
+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, ἔργῳ πειραθεὶς ἐκείνου τοῦ βίου καὶ οὐ τῷ
+λόγῳ αἰσθήσῃ.
+
+(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.)
+
+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,
+
+(Come, let us first test it by reasoning. You think, do you not, that for
+mankind freedom is the beginning of all good things,(77) 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(78) 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)
+
+
+    κακαῖς ὀδύνῃσι πελάζειν;
+
+    (“to inflict grievous pains upon him”?(79))
+
+
+ὅρα δὴ τὸ μετὰ τοῦτο, [B] εἰ μὴ κύριοι πάντες ἡμῶν εἰσιν, οὓς ἀναγκαῖον
+ἡμῖν θεραπεύειν, ἵνα μηδὲν ἀλγῶμεν μηδὲ λυπώμεθα κολαζόμενοι παρ᾽ αὐτῶν. 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(80)
+ἀποκωλῦσαι κύριοι, καὶ εἰ τούυτων δὲ γένοιο κρείττων, ἕως ἂν δουλεύῃς ταῖς
+τῶν πολλῶν δόξαις, οὔπω τῆς ἐλευθερίας ἔθιγες οὐδὲ ἐγεύσω τοῦ νέκταρος,
+
+(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,)
+
+
+    Οὐ μὰ τὸν ἐν στέρνοισιν ἐμοῖς παραδόντα τετρακτύν.
+
+    (“I swear by him who set in my breast the mystery of the
+    Four!”(81))
+
+
+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(82) 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.
+
+(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.(83) 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.)
+
+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(84)
+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(85) ἐπὶ τὸ τελειότατον
+ἐλθεῖν τῶν παλαισμάτων, [D] ἀποδυσάμενον πρὸς τὰς τῶν πολλῶν δόξας αἳ
+μυρίων κακῶν αἴτιαι γίνονται τοῖς πολλοῖς.
+
+(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,(86) 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 “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?” So convinced was he
+that a man ought to subdue pleasure and passion before he proceeds to the
+final encounter of all(87) and strips to wrestle with those opinions which
+to the multitude are the cause of evils innumerable.)
+
+Οὐκ οἶσθα ὅπως τοὺς μὲν νέους τῆς φιλοσοφίας ἀπάγουσιν, ἄλλα ἐπ᾽ ἄλλοις
+τῶν 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(88) 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 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,(89) 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·
+
+(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: “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!” 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,(90) 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(91) 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: “Fasting quenches desire, and if you cannot fast,
+hang yourself.”(92) 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, “it is not among men who live on bread that you will find
+tyrants, but among those who eat costly dinners.” Moreover Crates wrote a
+hymn to Plain Living:)
+
+
+    Χαῖρε, θεὰ δέσποινα, σοφῶν ἀνδρῶν ἀγάπημα,
+    Εὐτελίη, κλεινῆς ἔγγονε Σωφροσύνης.
+
+    (“Hail, goddess and Queen, darling of wise men, Plain Living,
+    child of glorious Temperance.”(93))
+
+
+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(94) 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 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·
+
+(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:(95))
+
+
+    Μνημοσύνης καὶ Ζηνὸς Ὀλυμπίου ἀγλαὰ τέκνα,
+      Μοῦσαι Πιερίδες, κλῦτέ μοι εὐχομένῳ·
+    Χόρτον ἀεὶ συνεχῶς δότε γαστέρι, ἥτε μοι αἰεὶ
+      Χωρὶς δουλοσύνης λιτὸν ἔθηκε βίον.
+
+    (“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....”)
+
+                  ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐
+
+      Ὠφέλιμον δὲ φίλοις, μὴ γλυκερὸν τίθετε.
+    Χρήματα δ᾽ οὐκ ἐθέλω συνάγειν κλυτά, κανθάρου ὄλβον(96)
+      [200] Μύρμηκός τ᾽ ἄφενος χρήματα μαιόμενος,
+    Ἀλλὰ δικαιοσύνης μετέχειν καὶ πλοῦτον ἀγείρειν(97)
+      Εὔφορον, εὔκτητον, τίμιον εἰς ἀρετήν.
+    Τῶν δὲ τυχὼν Ἑρμῆν καὶ Μούσας ἱλάσομ᾽ ἁγνάς.
+      Οὐ δαπάναις τρυφεραῖς, ἀλλ᾽ ἀρεταῖς ὁσίαις.
+
+    (“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.”)
+
+
+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.
+
+(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 _Life_, there will be no need for you to learn
+his character superficially from me.)
+
+Ἀλλ᾽ ἐπανίωμεν ἐπ᾽ ἐκεῖνο πάλιν, ὅτι χρὴ τὸν ἀρχόμενον κυνίζειν [C] αὑτῷ
+πρότερον ἐπιτιμᾶν 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,(98) 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
+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(99)
+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.
+
+(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(100) 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,(101) 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.)
+
+Καὶ οὐ τοῦτο ῆν τὸ προηγούμενον αὐτοῖς τέλος· ἀλλ᾽, ὅπερ ἔφην, ἐσκόπουν
+ὅπως αὐτοὶ μὲν εὐδαιμονήσουσιν,(102) 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.
+
+(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.)
+
+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 σπουδαῖος,
+ἂν αὐτῷ(103) φανῇ καὶ τοιοῦτόν τι δρᾶν(104) 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.
+
+(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.)
+
+Ἀλλ᾽ οἱ νῦν τοῦ Διογένους ζηλωταὶ τὸ ῥᾷστον καὶ κουφότατον ἑλόμενοι τὸ
+κρεῖττον οὐκ εἶδον· σύ τε ἐκείνων [D] εἶναι σεμνότερος ἐθέλων ἀπεπλανήθης
+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(105) 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, σπουδαῖον· πόθεν; πολλοῦ γε καὶ δεῖ· γυναικῶν
+ἀθλίων τεθαύμακας φιλονεικῶν(106) βίον.
+
+(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(107)
+with a better appetite than you now eat your Sicilian courses(108); 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!(109) You admire and emulate the life of wretched
+women.)
+
+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(110) αὐτός· παραμενέτω μέν σοι ὁπόσα πρόσθεν
+ἐγνώκεις, ἡμῖν δὲ οὐ μεταμελήσει τῆς εἰς τὸν ἄνδρα εὐφημίας.
+
+(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(111)—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.)
+
+
+
+
+
+ORATION VII
+
+
+
+
+Introduction to Oration VII
+
+
+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 _On the Gods and the World_ he gives much the same
+account of the proper function of myths and divides them into five
+species, giving examples of each. “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.”(112) This is precisely the opinion of Julian as
+expressed 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,(113) 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.(114)
+
+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(115) 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 the work of Dio
+and often used the same illustrations. Themistius(116) however uses the
+Prodicus myth in much the same words as Dio, and it is imitated also by
+Maximus of Tyre.(117)
+
+In conclusion Julian praises the earlier Cynics and criticises the later,
+in much the same words as he had used in the Sixth Oration.
+
+
+
+
+[204] ΙΟΥΛΙΑΝΟΥ ΑΥΤΟΚΡΑΤΟΡΟΣ
+
+(Julian, Emperor)
+
+ΠΡΟΣ ΗΡΑΚΛΕΙΟΝ ΚΥΝΙΚΟΝ
+
+(To the Cynic Heracleios)
+
+ΠΕΡΙ ΤΟΥ ΠΩΣ ΚΥΝΙΣΤΕΟΝ ΚΑΙ ΕΙ ΠΡΕΠΕΙ ΤΩ ΚΥΝΙ ΜΥΘΟΥΣ ΠΛΑΤΤΕΙΝ
+
+(How a Cynic Ought to Behave, and Whether it is Proper For Him to Compose
+Myths)
+
+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
+
+(“Truly with the lapse of time many things come to pass!”(118) 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,(119) 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)
+
+
+    Τέτλαθι δή, κραδίη, καὶ κύντερον ἄλλο ποτ᾽ ἔτλης,
+
+    (“Bear it my heart: yea thou didst of yore endure things yet more
+    shameful.”(120))
+
+
+ἀνάσχου καὶ κυνὸς ληροῦντος ὀλίγον ἡμέρας 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.
+
+(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.)
+
+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, τοξόται δὲ καὶ
+τὰ κουφότερα τῶν ὅπλων ἐν Ἰνδίᾳ καὶ Κρήτῃ καὶ Καρίᾳ ἀνεφάνη,(121) 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(122) ὄρνιθες ἵπτασθαι καὶ νεῖν
+οἱ(123) 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(124) 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(125) ἀντὶ τῆς θεοῦ
+λέγεται παραναπαύσασθαι, τούτοις ἀντ᾽ ἀληθοῦς ψευδὴς(126) ἐντέτηκε δόξα·
+γίνεται γὰρ ἐντεῦθεν αὐτοῖς(127) 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(128) 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.
+
+(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(129) 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.(130) And hence they produce wind‐eggs(131)
+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.(132))
+
+[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, 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.
+
+(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,(133) 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(134) 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.)
+
+Ὁ δὲ δὴ τῶν μύθων Ὅμηρος ἢ Θουκυδίδης ἢ Πλάτων, ἢ ὅ, τι βούλει καλεῖν
+αὐτόν, Αἴσωπος ἦν ὁ Σάμιος, δοῦλος τὴν τύχην(135) μᾶλλον ἢ τὴν προαίρεσιν,
+οὐκ ἄφρων μὴν(136) 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 τὰ ἐπ᾽ αὐτοῖς ὀνόματα κατὰ τὸν κωμικὸν τὴν
+σκάφην σκάφην λέγοντα; ἀλλ᾽ ἀντὶ τοῦ μὲν δεῖνος τὸν Φαέθοντα τί(137) 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(138) 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;
+
+(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 _rôle_ 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?(139) 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(140)
+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,(141) 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?)
+
+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(142) γέγονεν ἀπὸ
+Διογένους ἀρξαμένη καὶ Κράτητος ἄχρι τῶν ἐφεξῆς. οὐδὲν οὐδαμοῦ παράδειγμα
+τοιοῦτον εὑρήσεις· ἐκεῖνο γὰρ ἀφίημι τέως, ὅτι τῷ Κυνικῷ τὸ νόμισμα
+παραχαράττοντι 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(143) τοῦτό σε ἐξαπατάτω· καὶ γὰρ μικρὸν ὕστερον ὑπὲρ τούτου σοι
+διαλέξομαι·(144) 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 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(145)
+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
+
+(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
+“give a new stamp to the common currency”(146) 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(147) 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 “Direct Inspiration of Oracles”
+and his work “Against the Oracles,” 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?(148) And ought not those who
+applauded such views to have been driven forth, not by blows with wands,
+like scapegoats,(149) 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(150) 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:)
+
+
+    Οἷά τε ληιστῆρες, ὑπεὶρ ἅλα τοί τ᾽ ἀλόωνται
+    [B] Ψυχὰς παρθέμενοι.
+
+    (“Like pirates who wander over the sea, staking their
+    lives.”(151))
+
+
+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(152) [C]
+ἐν τῷ μέσῳ τὰ κοινὰ νόμιμα συγχέοντες, οὐχὶ τῷ κρείττονα καὶ καθαρωτέραν,
+ἀλλὰ τῷ χείρονα καὶ βδελυρωτέραν ἐπεισάγειν πολιτείαν.
+
+(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.)
+
+Τὰς ἀνανφερομένας δὲ εἰς τὸν Διογένη τραγῳδίας, οὔσας μὲν καὶ
+ὁμολογουμένως(153) 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,(154) 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 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(155) 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.
+
+(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,(156) the wickedness of Termerus(157) 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 “give
+a new stamp to the common currency,” then devote himself to the advice
+uttered earlier by the god, the precept “Know Thyself,” 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 “Know Thyself” we are
+told the way in which we must “give a new stamp to the common currency”?
+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(158) 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.)
+
+Ἦλθεν εἰς Ὀλυμπίαν ἐπὶ τί πρὸς Διός; ἵνα τοὺς ἀγωνιστὰς θεάσηται; τί δέ;
+οὐχὶ καὶ Ἰσθμίοις 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.
+
+(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(159) 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.)
+
+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 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.
+
+(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.(160) 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.)
+
+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.
+
+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:
+
+
+    Μνημοσύνης καὶ Ζηνὸς Ὀλυμπίου ἀγλαὰ τέκνα,
+      Μοῦσαι Πιερέδες, κλῦτέ μοι εὐχομένῳ·
+    Χόρτον ἐμῇ συνεχῆ δότε γαστέρι, καὶ δότε χωρίς
+      Δουλοσύνης, ἣ δὴ λιτὸν ἔθηκε βίον.
+
+    (“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....)
+
+                  ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐
+
+      Ὠφέλιμον δὲ φίλοις, μὴ γλυκερὸν τίθετε.
+    [C] Χρήματα δ᾽ οὐκ ἐθέλω συνάγειν κλυτά, κανθάρου ὄλβον
+      Μύρμηκός τ᾽ ἄφενος χρήματα μαιόμενος,
+    Ἀλλὰ δικαιοσύνης μετέχειν καὶ πλοῦτον ἀγείρειν(161)
+      Εὔφορον, εὔκτητον, τίμιον εἰς ἀρετήν.
+    Τῶν δὲ τυχὼν Ἑρμῆν καὶ Μούσας ἱλάσομ᾽ ἁγνάς.
+      Οὐ δαπάναις τρυφεραῖς, [D] ἀλλ᾽ ἀρεταῖς ὁσίαις.
+
+    (“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.”(162))
+
+
+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
+
+(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)
+
+
+    Ὁσία πότνα θεῶν, ὁσία;
+
+    (“Piety, queen of the gods, Piety”?(163))
+
+
+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(164) οὐδ᾽ ὥσπερ οἱ σοφοὶ δι᾽ εἰκόνων καὶ μύθων τοῖς φίλοις
+συνεγιγνέσθην·(165) λέγεται γὰρ [B] ὑπ᾽ Εὐριπίδου καλῶς
+
+(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(166)
+of a thousand oxen is merely empty expenditure and nothing else?(167) 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,(168))
+
+
+    Ἁπλοῦς ὁ μῦθος τῆς ἀληθείας ἔφυ·
+
+    (“Simple and unadorned is the language of truth.”)
+
+
+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(169) 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 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(170) τίμημα
+τὴν τοῦ κρείττονος ἄγνοιαν ἔρημος λείπεται τῆς ἐκείνου προστασίας.
+
+(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.)
+
+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.
+
+(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.)
+
+Μικρὰ οὖν ὑπὲρ τῶν τῆς φιλοσοφίας εἴτε μορίων εἴτε ἐργάνων
+προρρητέον.(171) ἔστι γὰρ οὐ μέγα τὸ διαφέρον ὁποτέρως ἄν τις τῷ
+πρακτικῷ(172) [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,(173) 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.
+
+(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 “no enemy but
+my friend.”(174))
+
+Τούτων δὴ τῶν μερῶν οὔτε τῷ λογικῷ προσήκει τῆς μυθογραφίας οὔτε τοῦ
+φυσικοῦ(175) 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.
+
+(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,(176) 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.)
+
+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᾽(177) ἐχρῆν, εἴπερ ἐβούλου, μιμούμενον ἀντὶ μὲν Ἡρακλέους
+μεταλαμβάνειν Περσέως ἢ Θησέως τινὸς ὄνομα καὶ τὸν Ἀντισθένειον τύπον
+ἐγχαράττειν, ἁντὶ δὲ τῆς Προδίκου σκηνοποιιας ἀμφὶ τοῖν ἀμφοῖν [B] τούτοιν
+θεοῖν ἑτέραν ὁμοίαν εἰσάγειν εἰς τὸ θέατρον.
+
+(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(178) 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,(179) in treating of those
+two gods(180) you should have introduced into your theatre another setting
+of the same sort.)
+
+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 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.
+
+(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;(181) 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(182) 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.(183) 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(184); and now I set an ox on
+my tongue:(185) 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!)
+
+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 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(186) 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 φοιτῆσαι
+διδασκάλοις ἱστόρηται, καὶ στρατεύσασθαι λέγεται καὶ κρατῆσαι πάντων,
+καμεῖν δὲ ὅμως κατὰ(187) 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,(188) 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.
+
+(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.(189) 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. “Nay, my good sir,” said I, “do you not perceive that the
+myth is obviously an allegory?” For in what sense do we regard the “birth”
+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;(190) 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;(191) and then
+there is his journey over the sea itself in a golden cup,(192) 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.(193) 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!)
+
+Τὰ δὲ τῆς Διονύσου θρυλουμένης μὲν γενέσεως, οὔσης δὲ οὐ γενέσεως, [B]
+ἀλλὰ δαιμονίας ἐκφάνσεως κατὰ τί τοῖς ἀνθρωπικοῖς προσέοικεν; ἡ μήτηρ
+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(194) 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
+
+(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.(195) 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 “Undo the stitching”(196) 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(197) when he says)
+
+
+    Πολλὰς καὶ Φοίνικες ὁδοὺς μακάρων ἐδάησαν
+
+    (“The Phoenicians too have learned many of the roads travelled by
+    the blessed gods.”(198))
+
+
+λέγων. [221] αἰσθέσθαι οὖν μοι δοκεῖ τοῦ θεοῦ τούτου πρώτη παρ᾽ Ἕλλησι καὶ
+τὴν ἐσομένην ἐπιφάνειαν 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(199) 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(200) 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.
+
+(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 “the gentle vine”; and since their lives were
+made more gentle by it the Greeks as I think gave it that name;(201) 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.)
+
+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(202) .....
+ἐν τῷ παντί, καὶ τἆλλα ἐφεξῆς ὅσα τοῦ ζητεῖν ἦν ἄξια,(203) φράζειν δέ γ᾽
+οὐ ῥᾴδια ἐμοί, 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.
+
+(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.(204) ... 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,(205)
+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.)
+
+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(206)
+πάθωμεν, ἴσως μὲν καὶ ζῶντες, πάντως δὲ ἀπαλλαγέντες τοῦ σώματος. ὅτῳ γὰρ
+ἂν(207) μὴ τὸ πεπληθυσμένον τῆς ζωῆς ὑπὸ τῆς ἑνοειδοῦς καὶ ἐν τῷ μεριστῷ
+παντελῶς ἀδιαιρέτου ὅλης τε ἐν πᾶσιν ἀμιγοῦς προüπαρχούσης οὐσίας τοῦ
+Διονύσου τελεσιουργηθῇ(208) 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
+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.
+
+(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 “flow” or “torn to shreds” 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,(209) 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.)
+
+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.
+
+(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.)
+
+[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(210) τοῦτο
+μὴ πρὸς ἄνδρας, ἀλλὰ πρὸς παῖδας 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 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(211) 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(212) 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. 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(213)
+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.
+
+(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.(214) 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
+“monks,”(215) 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 “alms,” 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.)
+
+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 ἀρετὴν ἰέναι(216) 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(217) 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.
+
+(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, “Grape ripens near grape”(218)—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.(219) 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.)
+
+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(220)
+περιβλέπεται γαμετὴν οὐδὲ [B] τὸ θυγάτριον οὐδὲ τὴν θεράπαιναν· ἀλλ᾽ ὡς
+ἔνι μάλιστα ἐκ τῶν προστυχόντων ἀποπλήσας τὴν θεραπείαν τοῦ σώματος καὶ τὸ
+ἐνοχλοῦν ἐξ αὐτοῦ παρωσάμενος, ἄνωθεν ἐκ τῆς Ὀλύμπου κορυφῆς ἐπιβλέπει
+τοὺς ἄλλους
+
+(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)
+
+
+    Ἄτης ἐν λειμῶνι κατὰ σκότον ἠλάσκοντας,
+
+    (“Wandering in darkness in the meadow of Ate,”(221))
+
+
+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.
+
+(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,
+“more worthless than dirt.”(222) 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.)
+
+Ταῦτα μὲν οὖν ὡς φασὶ ταύτῃ.(223) 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·(224) καίτοι τοῦτό γε ἐνεανιεύσω· ἀλλ᾽ ὁ μὲν
+μῦθος 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.
+
+(So much for that, as the saying is.(225) Now to go back to the point at
+which I digressed.(226) 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(227) 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.)
+
+[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,(228) πλουτεῖν θέλων ἐν
+δίκῃ τε καὶ παρὰ δίκην· ἔμελε γὰρ αὐτῷ τῶν(229) 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 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.
+
+(A certain rich man(230) had numerous flocks of sheep and herds of cattle
+and “ranging flocks of goats”(231) and many times ten thousand mares
+“grazed his marsh‐meadows.”(232) 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.(233)
+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(234) to fulfilment.
+For “by the edge of the sword they divided their patrimony” 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(235) 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.)
+
+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(236) 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, 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.(237) πρὸς ἀμφότερα, εἶπεν, ἐγὼ σκέψομαι. καὶ αἱ Μοῖραι
+πλησίον παροῦσαι πάντα ἐπέκλωθον, [C] ὡς ὁ πατὴρ ἐβούλετο.
+
+(Now when all was in confusion, and many marriages that were no
+marriages(238) 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: “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,” said Zeus, “let us summon the
+Fates and enquire whether any assistance may be given the man.” 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: “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.” And Zeus made answer,
+“Truly they are my daughters, and it is meet that I question them. What
+then have ye to say, ye venerable goddesses?” “Nay, father,” they replied,
+“that is as thou thyself dost ordain. But be careful lest this wicked zeal
+for impious deeds prevail universally among men.” “I will myself look to
+both these matters,” Zeus replied. Then the Fates approached and spun all
+as their father willed.)
+
+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(239) 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
+
+(Next Zeus thus addressed Helios: “Thou seest yonder thine own
+child.”(240) (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.) “This child,” said Zeus, “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.(241) Take care of him therefore and
+rear him. For I and the Fates yield thee this task.” 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)
+
+
+          ἔκ θ᾽ αἵματος ἔκ τε κυδοιμοῦ
+    [230] Ἔκ τ᾽ ἀνδροκτασίης.
+
+    (“from the blood and noise of war and the slaughter of men.”(242)
+    )
+
+
+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
+
+(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)
+
+
+    Πρῶτον ὑπηνήτης, τοῦπερ χαριεστάτη ἥβη,
+
+    (“With the first down on his chin, when youth has all its
+    charms,”(243))
+
+
+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(244) 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,(245) 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 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.
+
+(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,(246)
+appeared to him in the guise of a youth of his own age, and greeting him
+kindly said, “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.” 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, “On the summit of this mountain dwells the
+father of all the gods. Be careful then—for herein lies the greatest risk
+of all(247)—to worship him with the utmost piety and ask of him whatever
+thou wilt. Thou wilt choose, my child, only what is best.” 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, “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,(248)—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.”)
+
+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(249) 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 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(250) 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 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
+
+(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, “For this and for all thy other favours I will dedicate
+myself to thee, O Father of the Gods!” 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, “But where, my child, is thy aegis(251) and thy helmet?”
+“Even these that I have,” he replied, “I procured with difficulty. For in
+the house of my kinsfolk there was none to aid one so despised.” “Learn
+therefore,” said mighty Helios, “that thou must without fail return
+thither.” 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, “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.” 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. “Thou
+seest,” said Helios, “thy cousin the heir?”(252) “I see him,” the youth
+replied. “Again, dost thou see yonder herdsmen and shepherds?” The youth
+answered that he did. “Then what thinkest thou of the heir’s disposition?
+And what of his shepherds and herdsmen?” “He seems to me,” replied the
+youth, “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.” “Now what if I and Athene here,” said Helios, “obeying
+the command of Zeus, should appoint thee to govern all these, in place of
+the heir?” Then the youth clung to him again and earnestly entreated that
+he might remain there. “Do not be obstinate in disobedience,” said
+Helios,)
+
+
+    σ᾽ ἀπεχθήρω, ὡς νῦν ἔκπαγλ᾽ ἐφίλησα.
+
+    (“lest perchance I hate thee beyond measure, even as I have loved
+    thee.”(253))
+
+
+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(254) 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,(255)
+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 δὲ ὅστις ἡμῖν προσόμοιός ἐστιν,
+ἄλλον δὲ μηδένα. ὁρᾷς ὅπως τοῦτον τὸν ἠλίθιον ἔβλαψεν αἰσχύνη καὶ τὸ λίαν
+ἄγαν εἶναι καταπλῆγα;
+
+(Then said the youth, “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.” 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, “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,(256) 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.(257) 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.”)
+
+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(258)
+ἐπιθυμίαις δουλεύων ὑπεικάθηις. ἔχων οὖν τὴν πανοπλίαν,(259) 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 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(260)
+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.
+
+(Then mighty Helios took up the tale and said, “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.” At
+these words the youth became calm and showed plainly that he was already
+obedient in all things to the gods. “Come,” said Helios, “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.”)
+
+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,(261) 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(262) 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 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.
+
+(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?(263) Do you not know that
+Salmoneus(264) 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(265) now present: and later on I arrived at the
+threshold of philosophy to be initiated therein by the teaching of
+one(266) 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(267) 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.)
+
+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, 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,
+εἴ τις ἄρα ἔστι νῦν τοιοῦτος, καὶ πρὸς τοὺς γενναίους ῥήτοράς [C] ἐστι
+φίλα(268) 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.
+
+(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. “But as for virtue, you and your brethren—,”(269) omit the ill‐
+sounding phrase and fill in the blank yourself! Or rather if you please,
+bear with me when I “put it mildly”(270)—“what part or lot have you in
+it?” 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 “swans singing their shrill song and the trees
+that echo them,” and “dewy meadows full of soft, deep grass,” and the
+“scent of flowers,” and “the season of spring,” and other figures of the
+same sort.(271) 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(272)—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.)
+
+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 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(273) 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(274) αὐτοῦ
+λόγον, ὃς ὥσπερ τῆς Πλάτωνος, οὕτω δὴ(275) 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.(276)
+
+(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(277) 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:
+“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.” This is what he says in the Philebus(278)
+and he says the same sort of thing again in the Timaeus.(279) 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?(280) 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.)
+
+[238] Σὺ δὲ ὅπως ἡμῖν μὴ τὸν Διογένη προβαλὼν ὥσπερ τι μορμολυκεῖον
+ἐκφοβήσεις.(281) 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 δὲ
+καὶ Ἐπαμεινώνδαν ἐν τῷ βορβόρῳ κείσεσθαι. τοῦτο, ὦ νεανίσκε, βαθὺ λίαν
+ἐστὶ καὶ δεόμενον ἐξηγήσεως, [B] ὡς ἐμαυτὸν πείθω, μείζονος, ὁποίας(282)
+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(283) 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 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(284) τὸν παραινοῦντα αὐτῷ τοιαῦτα,
+σωφρονίζων ἅμα καὶ διδάσκων αὐτόν, ὅτι τοῖς(285) 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;
+
+(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: “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.”(286) 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(287)—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.(288) 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 “whose hands are not pure or who for any reason ought
+not!(289)”)
+
+Τί πέρας ἡμῖν ἔσται τῶν λόγων, εἰ ταῦτα μήπω σε πείθει;
+
+(But where would this discourse end if you are still unconvinced by what I
+have said?)
+
+
+
+
+
+ORATION VIII
+
+
+
+
+Introduction to Oration VIII
+
+
+The Eighth Oration is a “speech of consolation” (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.
+
+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 _On
+the Gods and the World_, and to him was dedicated Julian’s Fourth
+Oration.(290)
+
+
+
+
+ΙΟΥΛΙΑΝΟΥ ΚΑΙΣΑΡΟΣ
+
+(Julian, Emperor)
+
+[240] ΕΠΙ ΤΗΙ ΕΞΟΔΩΙ ΤΟΥ ΑΓΑΘΩΤΑΤΟΥ ΣΑΛΟΥΣΤΙΟΥ ΠΑΡΑΜΥΘΗΤΙΚΟΣ ΕΙΣ ΕΑΥΤΟΝ
+
+(A Consolation to Himself Upon The Departure of the Excellent Sallust)
+
+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(291) εὑρίσκεσθαι χρὴ τῶν
+παρόντων, ὁποῖά ποτ᾽ ἂν ᾖ, παιώνιον ἄκος. ἀλλὰ τίς ἂν ἡμῖν ἢ τὴν Ὀρφέως
+μιμήσαιτο(292) λύραν ἢ τοῖς Σειρήνων ἀντηχήσειε(293) 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 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.
+
+(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?(294) 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(295) 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.(296)
+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.)
+
+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 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
+
+(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.(297) 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!(298) How alike were our ways! How precious
+our friendship! Then too there came into my mind the words, “Then was
+Odysseus left alone.”(299) For now I am indeed like him, since the god has
+removed you, like Hector,(300) 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.(301) 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,)
+
+
+    Οὐδὲν μέλει μοι· τἀμὰ γὰρ καλῶς ἔχει,
+    Μόνος εἰμὶ [C] λύπης αἴτιος καὶ φροντίδος.(302)
+
+    (“I heed them not, for my affairs are prosperous,”(303) I alone
+    occasion sorrow and anxiety.)
+
+
+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, 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.
+
+(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.)
+
+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(304) καὶ τῆς μόνης ἀεί μοι θαλπωρῆς
+τε 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
+μικρῷ μηχανὰς μεγάλας, [B] ἀλλ᾽ ἐκ τῶν ἔμπροσθεν ἔργων, ὧν ἐπυθόμεθα τὰ
+κλέα, φησὶν ὁ ποιητῆς, ὥσπερ ἐκ λειμῶνος δρεψάμενοι ποικίλου καὶ
+πολυειδοῦς(305) 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.
+
+(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:
+“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.”(306) And
+if Plato thought this more difficult than digging a canal through Mount
+Athos,(307) 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.(308) 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?(309) 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,(310) they may persuade me
+to be calm and to bear nobly whatever God has sent?(311) 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(312)—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?(313) 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,(314) 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.)
+
+
+    Τί πρῶτον; τί δ᾽ ἔπειτα; τί δ᾽ ὑστάτιον καταλέξω;
+
+    (“What first, what next, what last shall I relate?”(315))
+
+
+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(316) χαίρω δὲ
+ἐπ᾽ αὐτῇ πλέον. τὸ γὰρ τοῖς ὀρθῶς ὑπ᾽ ἄλλου γνωσθεῖσι πεισθῆναι μείζονος
+ἀρετῆς(317) ὁ Ζήνων ποιεῖται γνώρισμα [245] τοῦ γνῶναί τινα αὐτὸν ἐξ αὑτοῦ
+τὰ δέοντα, τὴν Ἡσιόδου μεθαρμόττων ῥῆσιν,
+
+(Shall I tell how the famous Scipio, who loved Laelius and was loved by
+him in return with equal yoke of friendship,(318) 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:)
+
+
+    Οὗτος μὲν πανάριστος, ὃς εὖ εἰπόντι πίθηται
+
+    (“That man is best who follows good advice” instead of “decides
+    all things for himself.”(319))
+
+
+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(320) θατέρῳ
+προσήκει, καὶ τοῖς βασκάνοις οὐδὲν ἔσται πλέον ἐκ τῶν λόγων.
+
+(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, “Friends have all
+things in common.”(321) 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.)
+
+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 μάχας. καίτοι καὶ τοῦτον ἄκοντα, φασίν, Ἀθηναῖοι
+τῆς πρὸς τὸν διδάσκαλον ἀπέστησαν συνουσίας. ἀλλ᾽ ἔφερεν ὡς ἀνὴρ ἔμφρων
+ὢν(322) 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(323)
+σπουδαῖοι. χρὴ δὲ καὶ τὴν οὗ(324) 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(325), οὐδὲν ἀπεικός
+ἐστι σε διαφερόντως ἄχθεσθαι· [D] εἰ δέ σοι ψυχὴν ἐνέπνευσε 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,
+
+(Let me go back now to Africanus and Laelius. When Carthage had been
+destroyed(326) 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.(327)) “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.(328) 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(329) 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,)
+
+
+    Νοῦς ὁρῇ καὶ νοῦς ἀκούει
+
+    (‘The mind sees and the mind hears,’)
+
+
+φησὶν ὁ Σικελιώτης, οὕτως ὀξὺ χρῆμα καὶ τάχει χρώμενον ἀμηχάνῳ, ὥσθ᾽ ὅταν
+τινὰ τῶν δαιμόνων Ὄμηρος ἐθέλῃ κεχρημένον ἀπίστῳ πορείας ἐπιδεῖξαι τάχει,
+
+(says the Sicilian;(330) 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:)
+
+
+    Ὡς δ᾽ ὅτ᾽ ἂν ἀΐξῃ νόος ἀνέρος
+
+    (‘As when the mind of a man darts swiftly.’(331))
+
+
+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
+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(332) ἐν καιρῷ τούτων μεμνημένοις. ταῦτα ἐννοοῦντες, τούτοις
+τρεφόμενοι τοῖς εἰδώλοις τυχὸν οὐκ ὀνείρων νυκτέρων(333) 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
+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.
+
+(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 ‘wantonness attends on
+satiety,’(334) 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 ‘bodily outline and breasts in the likeness’(335) 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 ‘visions of dreams in the night,’(336) 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.”)
+
+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 παντάπασιν
+ἀμεληθῆναι καὶ καταλειφθῆναι παντελῶς ἔρημον· ἀλλ᾽ αὐτοῦ καὶ ὁ θεὸς χεῖρα
+ἑὴν ὑπερέσχε [B] καὶ θάρσος ἐνδίδωσ(337) 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(338) καὶ σαφεῖς οἱ μάρτυρες, οὐκ ἄδοξοί τινες οὐδ᾽ ἐν τῇ Μεγαρέως
+[D] ἄξιοι τάττεσθαι μερίδι, ἀλλὰ τῶν ἀπενεγκαμένων ἐπὶ σοφία τὰ
+πρωτεῖα.(339)
+
+(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,(340) 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(341) 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,(342) 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,(343) 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, “She put the thought in his mind,”(344)
+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,(345)—but such as have borne the palm
+for wisdom.)
+
+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
+δὲ μὴ προέσθαι μηδ᾽ ἀπαγορεῦσαι πρὸς τὴν τύχην, ἀλλ᾽ ἄνδρα μέχρις ἐσχάτων
+γενέσθαι πόνων(346) 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;
+
+(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(347) 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?(348) 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(349) would
+have been more approved; nor strength, for the Laëstrygons(350) 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)
+
+
+    Οὕνεκ᾽ ἐπητής ἐσσι καὶ ἀγχίνοος καὶ ἐχέφρων.
+
+    (“Because thou art so wary, so ready of wit, so prudent.”(351))
+
+
+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.
+
+(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, “Invoked or not invoked, God will be present
+with us.”(352))
+
+[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 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
+
+(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;(353) 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,)
+
+
+    Ἠὼς μὲν κροκόπεπλος ἐκίδνατο πᾶσαν ἐπ᾽ αἶαν
+
+    (“Now Dawn with her saffron robe was spread over the whole
+    earth”;(354))
+
+
+καὶ
+
+(and)
+
+
+    Ἡέλιος δ᾽ ἀνόρουσε
+
+    (“Then uprose the Sun”;(355))
+
+
+καὶ
+
+(and)
+
+
+    Κρήτη τις γαῖ᾽ ἐστί,
+
+    (“There is a land called Crete”;(356))
+
+
+καὶ ὅσα τοιαῦτά φασιν οἱ ποιηταί, δῆλα καὶ ἐναργῆ τὰ μὲν ὄντα καὶ εἰς ἡμᾶς
+ἕτι, τὰ δὲ γιγνόμενα.
+
+(or other similar statements of poets about plain and palpable things
+partly existing to this very day, partly still happening.)
+
+[B] Ἀλλὰ τῷ μὲν εἴτε μέγεθος ἀρετῆς ὑπερέχον(357) καὶ τῶν προσόντων ἀγαθῶν
+οὐδαμῶς ἐλάττων σύνεσις εἰς τοσαύτην ἐπιθυμίαν τὴν ψυχὴν ἐξῆγεν, ὥστε
+μειζόνων ἢ κατὰ τοὺς ἄλλους ὀρέγεσθαι,(358) εἴθ᾽ ὑπερβολή τις ἀνδρείας καὶ
+θάρσους εἰς ἀλαζονείαν ἄγουσα(359) 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 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.
+
+(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.)
+
+[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.
+
+(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.(360) 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 “us,” since on your account I now rank myself among the
+Celts,(361) 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.)
+
+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.
+
+(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(362)
+may He receive you graciously and lead you safely by land; and if you must
+go by sea, may He smooth the waves!(363) 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!)
+
+Ταῦτά σοι μετὰ τῶν καλῶν κἈγαθῶν ἀνδρῶν συνεύχομαι, καὶ ἔτι πρὸς τοίτοις
+
+(In these prayers for you I am echoed by all good and honourable men; and
+let me add one prayer more:)
+
+
+    Οὖλέ τε καὶ μέγα χαῖρε, θεοὶ δὲ τοι ὄλβια δοῖεν,
+    Νοστῆσαι οἶκόνδε φίλην ἐς πατρίδα γαῖαν.
+
+    (“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!”(364))
+
+
+
+
+
+LETTER TO THEMISTIUS THE PHILOSOPHER
+
+
+
+
+Introduction
+
+
+On the strength of his Aristotelian “Paraphrases” 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(365) and styled
+himself a practical philosopher.(366) He was indifferent to the Neo‐
+Platonic philosophy,(367) 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(368) 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.(369) It was probably written after Julian had 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.
+
+
+
+
+[253] ΙΟΥΛΙΑΝΟΥ ΑΥΤΟΚΡΑΤΟΡΟΣ
+
+(Julian, Emperor)
+
+ΘΕΜΙΣΤΙΩΙ ΦΙΛΟΣΟΦΩΙ
+
+(To Themistius the Philosopher)
+
+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(370) 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 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.
+
+(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;(371) 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.(372) 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(373) 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.)
+
+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 “Νῦν μὲν” ὁρᾷς ὁ προφήτης λέγοι “τείχη καὶ λιμένας, ἐκεῖ δὲ γενόμενος
+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·” ἆρ᾽ οἴει τούτων ἀκούσαντα
+τῶν λόγων ἐκεῖνον πόλιν γ᾽ ἂν(374) 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(375) ἔχοντας
+ἀπαγαγεῖν τοῦ βήματος, καὶ Γλαύκωνα ἐκεῖνον, Ξενοφῶν λέγει· τὸν δὲ(376)
+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᾽ 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 ...(377) ἀληθῶς θεωροῦντες εἴτε καὶ πεποιήκασι καὶ στρατηγὸν
+λόγῳ(378), καθάπερ οἱ τὰς ἰδέας εἴτε καὶ ψευδῶς ξυντιθέντες, ἐν τοῖς
+ἀσωμάτοις καὶ νοητοῖς ἱδρῦσθαί που τῶν τυχαίων ὑπεράνω πάντων, ἢ τὸν
+Διογένους ἐκεῖνον
+
+(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,(379)
+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.
+“Here,” that prophet would say, “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.” 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(380) who bids us “Live in obscurity”? 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(381) many who had no great
+natural talent, and Glaucon too, Xenophon(382) tells us; and that he tried
+to restrain the son of Cleinias(383) 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(384) 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,(385) 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)
+
+
+    Ἄπολιν, [D] ἄοικον, πατρίδος ἐστερημένον,
+
+    (“The man without a city, without a home, bereft of a
+    fatherland,”(386))
+
+
+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,
+
+(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,)
+
+
+    Ὧι λαοί τ᾽ ἐπιτετράφαται καὶ τόσσα μέμηλεν,
+
+    (“The man to whom the people have been entrusted and so many cares
+    belong,”(387))
+
+
+πῶς ἄν τις ἔξω τύχης ἀπαγαγὼν τὴν θέσιν φύλάσσοι; πάλιν [257] δ᾽ ὁ αὑτὸν
+ὑποτιθεὶς ταύτῃ πόσης αὑτῷ δεῖν οἰήσεται παρασκευῆς(388) καὶ φρονήσεως
+πηλίκης ὥστε τὰς ἐφ᾽ ἑκάτερα ῥοπάς, καθάπερ πνεύματος κυβερνήτην,
+εὐσχημόνως φέρειν;
+
+(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!)
+
+Οὐκ ἔστι θαυμαστὸν ἀντιτάξασθαι προσπολεμούσῃ μόνον αὐτῇ, πολὺ δὲ
+θαυμασιώτερον(389) τῶν ὑπαρξάντων παρ᾽ αὐτῆς ἀγαθῶν ἄξιον φανῆναι. τούτοις
+ὁ μέγιστος ἑάλω βασιλεὺς ὁ τὴν Ἀσίαν 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.
+
+(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(390) 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.)
+
+[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. “Θεὸς μὲν πάντα καὶ μετὰ θεοῦ
+τύχη καὶ καιρὸς τὰ ἀνθρώπινα διακυβερνῶσι ξύμπαντα. ἡμερώτερον μὴν τούτοις
+συγχωρῆσαι [258] τρίτον δεῖν ἕπεσθαι τέχνην.” εἶτα ὁποῖον εἶναι χρὴ τὸν
+τεχνίτην καὶ δημιουργὸν τῶν καλῶν πράξεων καὶ βασιλέα θεῖον(391)
+ὑπογράφων· “Γινώσκων ὁ Κρόνος ἄρα, καθάπερ ἡμεῖς, φησί, διεληλύθαμεν, ὡς
+ἀνθρωπεία φύσις 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.”
+
+(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. “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.”(392) 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: “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 ‘law.’(393) 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.”(394))
+
+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(395) 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 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
+
+(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?(396) 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)
+
+
+    χρύσεα χαλκείων, ἑκατόμβοι᾽ ἐννεαβοίων
+
+    (“gold for bronze, the price of a hundred oxen for the price of
+    nine”?(397))
+
+
+ἔφην ἀντηλλάχθαι; οὕτως ἀντὶ τῆς ἐμαυτοῦ ἑστίας τὴν Ἑλλάδα λαχὼν ἐγανύμην,
+οὐχ ἀγρόν, οὐ κῆπον, οὐ δωμάτιον ἐκεῖ κεκτημένος.
+
+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.
+
+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
+
+(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, “Know thyself,” and the saying,)
+
+
+    Ἔρδοι δ᾽ ἕκαστος ἥντιν᾽ εἰδείη τέχνην.
+
+    (“Let every man practise the craft which he knows.”(398))
+
+
+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· “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.” ἑξῆς
+δὲ περὶ τοῦ κατὰ νόμον λεγομένου βασιλέως διεξελθών, ὡς(399) ἐστὶν
+ὑπηρέτης καὶ φύλαξ τῶν νόμων, καὶ τοῦτον οὐδὲ βασιλέα καλῶν, οὐδὲ τὸν
+τοιοῦτον εἶδος πολιτείας(400) οἰόμενος, προστίθησι· “[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.” εἶτα μετ᾽ ὀλίγον φησίν· “Ὁ μὲν οὖν τὸν νοῦν κελεύων ἄρχειν δοκεῖ
+κελεύειν ἄρχειν τὸν θεὸν καὶ τοὺς νόμους· ὁ δὲ ἄνθρωπον κελεύων προστίθησι
+καὶ θηρία· [C] ἥ τε γὰρ ἐπιθυμία τοιοῦτον καὶ ὁ θυμὸς ὃς(401) διαστρέφει
+καὶ τοὺς ἀρίστους ἄνδρασ· διόπερ ἄνευ ὀρέξεως ὁ νοῦς νόμος ἐστίν.” 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·(402) ... 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 τὰς παρεστώσας τύχας τίθησι τοὺς
+νόμους, ἀλλὰ τὴν τῆς πολιτείας φύσιν καταμαθὼν καὶ τὸ δίκαιον οἷόν(403)
+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.
+
+(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 “bringing owls to the Athenians,”(404) but in order to show
+you that I do not entirely neglect his writings. In his political
+treatises he says: “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.”(405) 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: “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.”(406) Again, a little later
+he says: “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.” 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(407) to what he has just said when he asserts
+that “law is Reason exempt from desire,” 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.(408) So hard is it to avoid such fatalities, even
+when a man brings a passionless mind to the task of governing.)
+
+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 “Νῦν ἥκεις εἰς Ὀλυμπίαν
+καὶ μεταβέβηκας ἐκ τῆς ἐν τῷ δωματίῳ παλαίστρας ἐπὶ τὸ στάδιον τοῦ Διός,
+οὗ θεατὰς ἕξεις τούς τε ἁπανταχόθεν Ἕλληνας 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,”
+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.
+
+(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: “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.” 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.)
+
+[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 “Μάλιστα δὲ πράττειν
+λέγομεν κυρίως καὶ τῶν ἐξωτερικῶν πράξεων τοὺς ταῖς διανοίαις
+ἀρχιτέκτονας” εἰς τοὺς νομοθέτας καὶ 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 “μεγάλων ἐπιίστορα
+ἔργων,” αὐτουργότατον ἁπάντων γενόμενον.
+
+(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: “We most
+correctly use the word ‘act’ of those who are the architects of public
+affairs by virtue of their intelligence,”(409) 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 “well versed in mighty deeds,”(410) 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.)
+
+[B] Εἰ δὲ τοῦτ᾽ ἀληθὲς ὑπολαμβάνομεν ἢ καὶ μόνον ἐν τῇ πράττειν τὰ κοινά
+φαμεν εὐδαίμονας τοὺς κυρίους(411) 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, 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(412) 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.
+
+(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(413) performed greater tasks than Alexander, for to him I
+ascribe the wisdom of Plato, the generalship of Xenophon, the fortitude of
+Antisthenes, the Eretrian(414) and Megarian(415) philosophies, Cebes,
+Simmias,(416) 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(417) 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.)
+
+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 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.
+
+(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,(418) Nicolaus,(419)
+Thrasyllus,(420) and Musonius.(421) 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.)
+
+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.
+
+(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.)
+
+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(422) 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 συνειδὼς ἀγαθὸν πλὴν
+τοῦτο μόνον, ὅτι μηδὲ οἴομαι τὰ μέγιστα ἔχειν ἔχων τε(423) 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.
+
+(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(424) 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,(425) 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.)
+
+
+
+
+
+LETTER TO THE SENATE AND PEOPLE OF ATHENS
+
+
+
+
+Introduction
+
+
+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 _Epitaph on Julian_ by Libanius.
+
+
+
+
+ΙΟΥΛΙΑΝΟΥ ΑΥΤΟΚΡΑΤΟΡΟΣ
+
+(Julian, Emperor)
+
+ΑΘΗΝΑΙΩΝ ΤΗΙ ΒΟΥΛΗΙ ΚΑΙ ΤΩΙ ΔΗΜΩΙ
+
+(To the Senate and People of Athens.)
+
+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, 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 ἡ πόλις
+ἀπεψηφίσατο παραχρῆμα καὶ παρῃτήσατο, πάνυ γε νὴ Δία μεγαλοψύχως καὶ ὃν
+ἐχρῆν τρόπον ἄνδρας [D] ὑπὸ μάρτυρι τῇ φρονιμωτάτῃ θεῷ τρεφομένους.
+
+(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(426) celebrated, and Abaris(427) too among the
+Hyperboreans, and Anacharsis(428) 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(429) 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.(430))
+
+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· [C]
+ἄρξομαι δὲ ἀπὸ τῶν προγόνων πρῶτον τῶν ἐμαυτοῦ.
+
+(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.)
+
+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,(431)
+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(432) 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.
+
+(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,(433) 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 “recount,” as though from some tragedy, “all these unspeakable
+horrors?”(434) 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.)
+
+Ὅπερ οὖν ἔφην, [B] ἔλεγον τοσαῦτα καὶ δὴ καὶ ἔπειθον ἡμᾶς,(435) ὅτι τὰ μὲν
+ἀπατηθεὶς εἰργάσατο, τὰ δὲ βίᾳ καὶ ταραχαῖς εἴξας ἀτάκτου καὶ ταραχώδους
+στρατεύματος. τοσαῦτα ἡμῖν ἐπῇδον ἐν ἀγρῷ τινι τῶν ἐν Καππαδοκίᾳ
+κατακεκλεισμένοις, οὐδένα ἐῶντες προσελθεῖν, τὸν μὲν ἀπὸ τῆς ἐν
+Τράλλεσι(436) φυγῆς ἀνακαλεσάμενοι, ἐμὲ δὲ κομιδῇ μειράκιον ἔτι τῶν
+διδασκαλείων ἀπαγαγόντες. πῶς [C] ἂν ἐνταῦθα φράσαιμι περὶ τῶν ἓξ
+ἐνιαυτῶν, οὓς ἐν ἀλλοτρίῳ κτήματι διάγοντες,(437) 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.
+
+(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(438) 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.)
+
+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 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, 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.
+
+(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(439) that an enemy may be expected to harm one in a
+fit of anger. But it was to gratify a eunuch,(440) 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,(441) 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.)
+
+[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 ἀκηκόατε(442) πορευομένου δὴ(443)
+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.
+
+(Now his whole behaviour to me before he granted me that august
+title(444)—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(445) turned up near
+Sirmium(446) and fabricated the rumour against certain persons there that
+they were planning a revolt. You certainly know by hearsay Africanus(447)
+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(448)
+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(449) 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(450) as he did, and he had promised that he would
+see me again. But that execrable eunuch,(451) 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.)
+
+Παραγενόμενον δή με τότε πρῶτον ἀπὸ τῆς Ἑλλάδος αὐτίκα διὰ τῶν περὶ τὴν
+θεραπείαν 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(452) 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.
+
+(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(453) 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(454) 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.)
+
+Ἀλλ᾽ ἐνταῦθα χρὴ μὴ παραλείπειν ἐκεῖνα, πῶς ἐγὼ συνεχώρησα, πῶς
+ἐδεχόμην(455) ὁμωρόφιος(456) 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 ὁδοῦ.
+ὡς μὲν οὖν οὐ προύδωκεν ἡ θεὸς τὸν ἱκέτην οὐδὲ ἐξέδωκεν, ἔργοις
+ἔδείξεν·(457) ἡγήσατο γὰρ ἁπανταχοῦ μοι καὶ παρέστησεν ἁπανταχόθεν τοὺς
+φύλακας, ἐξ Ἡλίου καὶ Σελήνης ἀγγέλους λαβοῦσα.
+
+(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.)
+
+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(458) ἔτος βουλεύεται οὔτε ὑπὲρ τῶν ἤδη γεγονότων· τὸ μὲν γὰρ
+περιττόν, τὸ δὲ ἀδύνατον· 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
+διδόμενα δὲ παρ᾽ αὐτῶν ἀφελῶς(459) 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.
+
+(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: “May you have children to succeed
+you; may God grant you this and that, if only you send me home as quickly
+as possible!” 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. “Now,” I said to myself, “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.” 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: “Would you not be provoked if one of
+your own beasts were to deprive you of its services,(460) 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.” 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.(461) 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(462) 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.)
+
+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.(463) 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.
+
+(Constantius gave me three hundred and sixty soldiers, and in the middle
+of the winter(464) 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.)
+
+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(465) 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 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.
+
+(Now when, as you have heard, the first campaign was ended that year and
+great advantage gained, I returned to winter quarters,(466) 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(467) 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.)
+
+Ἐξ ὧν ὁ Κωνστάντιος νομίσας ὀλίγον(468) 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 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.
+
+(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(469) 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(470) on the Rhine which had been taken about ten months
+earlier, and also the neighbouring fort of Argentoratum,(471) 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(472) 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.)
+
+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 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(473) 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.
+
+(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.)
+
+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 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᾽(474) 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.
+
+(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.(475) 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, “You have detained Lupicinus and three other men.” 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.)
+
+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 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(476) 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(477) 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.
+
+(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: “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.”)
+
+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᾽ 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.
+
+(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.)
+
+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(478) 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, 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(479)
+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.
+
+(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,(480) 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: “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.” 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;(481) 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.)
+
+Ἦλθε τὰ τάγματα, ὑπήντησα κατὰ τὸ νενομισμένον αὐτοῖς, [B] ἔχεσθαι τῆς
+ὁδοῦ προύτρεψα· μίαν 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(482) 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᾽ ᾐσχυνόμην δεινῶς καὶ κατεδυόμην, εἰ
+δόξαιμι μὴ πιστῶς ἄχρι τέλους ὑπακοῦσαι Κωνσταντίῳ.
+
+(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(483) 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(484) 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.)
+
+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(485) 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.
+
+(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, “Fellow soldiers, strangers, and citizens, do
+not abandon the Emperor!” 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.)
+
+Ἀλλὰ δὴ τὰ μετὰ τοῦτο πῶς πρὸς τὸν Κωνστάντιον διεπραξάμην; οὔπω καὶ
+τήμερον ἐν ταῖς πρὸς αὐτὸν ἐπιστολαῖς τῇ δοθείσῃ 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(486) γράφει, καὶ οὐδὲ συνθήσεσθαι πώποτε πρός με
+ὑπέστη, ἀλλ᾽ Ἐπίκτητόν τινα τῶν Γαλλιῶν(487) 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 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.
+
+(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,(488) 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 “Caesar” and declares that he will never make
+terms with me: but he sent one Epictetus, a bishop of Gaul,(489) 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,(490) 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.)
+
+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 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.
+
+(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.(491))
+
+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(492) καὶ ἀγαπήσουσιν.
+
+(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!)
+
+
+
+
+
+FRAGMENT OF A LETTER TO A PRIEST
+
+
+
+
+Introduction
+
+
+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.
+
+This Fragment occurs in the Vossianus MS., inserted in the Letter to
+Themistius,(493) and was identified and published separately by Petavius.
+It was probably written when Julian was at Antioch on the way to Persia.
+
+
+
+
+FRAGMENTUM EPISTOLAE
+
+.... 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.
+
+(.... Only(494) 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.)
+
+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.
+
+(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.)
+
+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 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(495) οὔτε πεφυκὸς γίνεσθαι καὶ ἀλυσιτελὲς πάντη, τὰ δυνατὰ δὲ μὴ
+πράττομεν. [C] τίς γὰρ ἐκ τοῦ μεταδιδόναι τοῖς πέλας ἐγένετο πένης; ἐγώ
+τοι πολλάκις τοῖς δεομένοις προέμενος ἐκτησάμην αὐτὰ παρὰ θεῶν(496)
+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.
+
+(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,(497) 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?(498) 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.)
+
+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(499) 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. 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
+
+(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 “God of Strangers,” 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)
+
+
+                πρὸς γὰρ Διός εἰσιν ἅπαντες
+    Πτωχοί τε ξεῖνοί τε· δόσις δ᾽ ὀλίγη τε φίλη τε;
+
+    (“From Zeus come all beggars and strangers; and a gift is precious
+    though small”?(500))
+
+
+[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.(501) καὶ γὰρ
+ὃν τρόπον τόν τε ἕνα καὶ τὴν μίαν, τὸν αὐτὸν τρόπον τοὺς πολλούς τε καὶ
+τὰς πολλάς. εἴς τε τὸ διάφορον ἀποβλέψαντα τῶν ἐθῶν(502) 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(503) ἅμα πολλὰ καθάπερ αἱ σύες ἔτικτον αὐτοῖς αἱ γυναῖκες. πανταχοῦ
+δὲ ἀθρόως φυτευσάντων τῶν(504) 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.
+
+(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 “gods of kindred,” and Zeus the “God of Kindred,” but we treat our
+kinsmen as though they were strangers. I say “kinsmen” 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(505) 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.(506))
+
+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 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(507) 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(508) 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 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.
+
+(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(509)—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.)
+
+[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,
+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.
+
+(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?(510) 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.)
+
+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 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.
+
+(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: “Tremble, be
+afraid, fire, flame, death, a dagger, a broad‐sword!” 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.)
+
+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
+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.
+
+(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(511)
+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.)
+
+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.(512) 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,(513) 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 τοὺς θεοὺς ὁσίων; ἐγὼ δή
+φημι χρῆναι τὸν μὲν τοιοῦτον ἐξελέγχειν, ἵνα μὴ πονηρὸς ὢν ἐνοχλῇ τοὺς
+θεούς, ἕως δ᾽ ἂν ἐξελέγξῃ(514) 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·
+
+(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(515) 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—“But suppose he does wrong and often fails to
+offer to the gods their sacred rites?” 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:(516))
+
+
+    Ὅσσοι ἐς ἀρητῆρας ἀτασθαλίῃσι νόοιο
+    Ἀθανάτων ῥέζουσ᾽ ἀποφώλια, καὶ γεράεσσιν
+    [D] Ἀντία βουλεύουσιν ἀδεισιθέοισι λογισμοῖς,
+    Οὐκέθ᾽ ὅλην βιότοιο διεκπερόωσιν ἀταρπόν,
+    Ὅσσοι περ μακάρεσσιν ἐλωβήσαντο θεοῖσιν,
+    Ὧν κεῖνοι θεόσεπτον ἕλον θεραπηίδα τιμήν,
+
+    (“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.”(517))
+
+
+καὶ πάλιν ἐν ἄλλοις ὁ θεός φησι
+
+(And again in another oracle the god says:)
+
+
+    Πάντας μὲν θεράποντας ἐμοὺς ὀλοῆς κακότητος—,
+
+    (“All my servants from harmful mischief——;”(518))
+
+
+καί φησιν ὑπὲρ τούτων δίκην ἐπιθήσειν αὐτοῖς.
+
+(and he says that on their behalf he will inflict punishment on the
+aggressors.)
+
+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 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 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.
+
+(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.)
+
+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·
+
+(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(519) 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:)
+
+
+    Πάντη Φοιβείη τέταται τανυσίσκοπος ἀκτίς·
+    [D] Καί τε διὰ στερεῶν χωρεῖ θοὸν ὄμμα πετράων,
+    Καὶ διὰ κυανέης ἁλὸς ἔρχεται, οὐδέ ἑ λήθει
+    Πληθὺς ἀστερόεσσα παλινδίνητος ἰοῦσα
+    Οὐρανὸν εἰς ἀκάμαντα σοφῆς κατὰ θεσμὸν ἀνάγκης,
+    Οὐδ᾽ ὅσα νερτερίων ὑπεδέξατο φῦλα καμόντων
+    Τάρταρος [300] ἀχλυόεντος(520) ὑπὸ ζόφον ἀίδος εἴσω·
+    Εὐσεβέσιν δὲ βροτοῖς γάνυμαι τόσον, ὅσσον Ὀλύμπῳ.
+
+    (“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.”(521))
+
+
+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 χωρεῖν τῶν θεῶν τὸ ὄμμα. [B] θέα(522)
+δὲ τὴν φιλανθρωπίαν τοῦ θεοῦ γάνυσθαι φάσκοντος τῇ τῶν εὐσεβῶν ἀνδρῶν
+διανοίᾳ ὅσον Ὀλύμπῳ τῷ καθαρωτάτῳ. πῶς(523) 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(524) 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 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.
+
+(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(525) 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.)
+
+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.
+
+(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.)
+
+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 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.
+
+(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.)
+
+Ταῦτά γε ἄξιον ἐπιτηδεύειν καὶ εὔχεσθαι πολλάκις τοῖς θεοῖς ἰδίᾳ καὶ
+δημοσίᾳ, μάλιστα μὲν τρὶς τῆς ἡμέρας, εἰ δὲ μή, πάντως ὄρθρου γε(526) 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.
+
+(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.)
+
+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(527) ἱερεῖ προσήκει μόνον, ὃ δὴ κατὰ τὸν καιρὸν τῆς
+λειτουργίας ἐπιτηδευτέον, τί δὲ τῷ(528) 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.
+
+(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.)
+
+Πρέπει δὲ οἶμαι τοῖς ἱερῦσιν ἔνδον μέν, ὅτε λειτουργοῦσιν, ἐσθῆτι χρῆσθαι
+μεγαλοπρεπεστάτῃ, τῶν ἱερῶν δὲ ἔξω τῇ συνήθει δίχα πολυτελείας· 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(529) τῶν Καδμείων, ὁ τῶν θεῶν ὁμιλητὴς ἄσημα μὲν ἐπεστράτευεν
+ἔχων ὅπλα, πρᾳότητα δὲ καὶ σωφροσύνην ὡς καὶ(530) ὑπὸ τῶν πολεμίων
+ἐμαρτυρεῖτο. διόπερ οἶμαι χρὴ καὶ τοὺς ἱερέας ἡμᾶς τὰ περὶ τὰς ἐσθῆτας
+σωφρονεῖν,(531) 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(532) συμβαίνει, πολλοὶ πελάζουσιν ἡμῖν οὐ καθαροί, καὶ διὰ τοῦτο
+χραίνεται τὰ τῶν θεῶν σύμβολα. τὸ δὲ καὶ ἡμᾶς αὐτοὺς οὐχ ἱερατικῶς ζῶντας
+ἱερέων ἐσθῆτα περικεῖσθαι πόσης ἐστὶ παρανομίας καὶ καταφρονήσεως εἰς τοὺς
+θεούς; εἰρήσεται μὲν οὖν ἡμῖν καὶ περὶ τούτων ἐν ἄλλοις(533) δι᾽
+ἀκριβείας· νυνὶ δὲ ὡς τύπῳ πρὸς σὲ γράφω περὶ αὐτῶν.
+
+(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,(534) 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.)
+
+[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(535) 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;
+
+(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?)
+
+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
+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.
+
+(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.)
+
+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(536) τῶν
+ἐπιτηδευμάτων ἐκράτυναν. ὥσπερ γὰρ(537) 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 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....
+
+(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....(538))
+
+
+
+
+
+THE CAESARS
+
+
+
+
+Introduction
+
+
+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.(539) The interlocutor in the proœmium(540) is almost certainly
+Sallust.
+
+“Caesar” 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 _Dialogues of the Dead_, 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 _Fragment of a Letter_. His conception of the State and of the ideal
+ruler is Greek rather than Roman.
+
+
+
+
+ΙΟΥΛΙΑΝΟΥ ΑΥΤΟΚΡΑΤΟΡΟΣ
+
+(Julian, Emperor)
+
+ΣΥΜΠΟΣΙΟΝ Η ΚΡΟΝΙΑ
+
+(The Caesars)
+
+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.
+
+(“It is the season of the Kronia,(541) 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.”)
+
+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.
+
+(“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.”)
+
+[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;
+
+(“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?”)
+
+[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.
+
+(“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.”)
+
+Λέγεις ναὶ μὰ Δία ταῦτα ἀληθῆ.
+
+(“By Zeus, that is true indeed!”)
+
+Τίς δὲ καὶ ποταπὸς ὁ μῦθος;
+
+(“But what is your myth and of what type?”)
+
+[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,(542) δείξει τὸ πράγμα.
+
+(“Not one of those old‐fashioned ones such as Aesop(543) 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.”)
+
+Τουτὶ μὲν οὖν ἤδη μυθικῶς ἅμα καὶ ῥητορικῶς ἐξείργασταί σοι τὸ προοίμιον·
+ἀλλά μοι τὸν λόγον αὐτόν, ὁποῖός ποτέ ἐστιν, ἤδη διέξελθε.
+
+(“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.”)
+
+Μανθάνοις ἄν.
+
+(“Attend.”)
+
+[B] Θύων ὁ Ῥωμύλος τὰ Κρόνια πάντας ἐκάλει τοὺς θεούς, καὶ δὴ καὶ
+αὐτοὺς(544) τοὺς καίσαρας. κλῖναι δὲ ἐτύγχανον παρεσκευασμέναι τοῖς μὲν
+θεοῖς ἄνω κατ᾽ αὐτό, φασίν, οὐρανοῦ τὸ μετέωρον,
+
+(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,(545) on)
+
+
+    Οὔλυμπόνδ᾽, ὅθι φασὶ θεῶν ἕδος ἀσφαλὲς αἰεί.
+
+    (“Olympus where they say is the seat of the gods, unshaken for
+    ever.”(546))
+
+
+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. 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(547) 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.
+
+(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.(548) 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 “electron,”(549) 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.)
+
+[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 τῷ πατρὶ τῷ Διὶ
+παραπλησίου πλησίον αὐτοῦ, τροφεύς τις οἷα καὶ παιδαγωγός, [D] καθῆστο, τά
+τε ἄλλα φιλοπαίγμονα καὶ φιλόγελων καὶ χαριτοδότην(550) ὄντα τὸν θεὸν
+εὐφραίνων καὶ δὴ καὶ τῷ σκώπτειν τὰ πολλὰ καὶ γελοιάζειν.
+
+(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,(551) 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.)
+
+Ὡς δὲ καὶ τὸ τῶν καισάρων συνεκεκρότητο(552) 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(553) 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 ὑπακούσας, εἶτα ἐπᾴσας αὐτῷ
+μικρὰ τῶν δογμάτων, ὥσπερ οἱ τὰς Ζαμόλξιδος ἐπῳδὰς θρυλοῦντες, ἀπέφηνεν
+ἄνδρα ἔμφρονα καὶ σώφρονα.
+
+(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, “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.”(554) 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.(555) “Good Heavens!” exclaimed Silenus,
+“what a changeable monster is this! What mischief will he do us?” “Cease
+trifling,” said Apollo, “after I have handed him over to Zeno(556) here, I
+shall transform him for you straightway to gold without alloy. Come,
+Zeno,” he cried, “take charge of my nursling.” Zeno obeyed, and thereupon,
+by reciting over Octavian a few of his doctrines,(557) in the fashion of
+those who mutter the incantations of Zamolxis,(558) he made him wise and
+temperate.)
+
+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
+
+(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.(559)
+Whereupon Silenus cried out,)
+
+
+    Ἀλλοῖός μοι, ξεῖνε, φάνης νέον ἢ τὸ πάροιθεν
+
+    (“Far different, friend, thou appearest now than before,”(560))
+
+
+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 Τάρταρον. οὐδὲν οὖν ἔσχεν ὁ Σειληνὸς ὑπὲρ αὐτοῦ φράσαι. τοῦ
+Κλαυδίου δὲ ἐπεισελθόντος, ὁ Σειληνὸς ἄρχεται τοὺς Ἀριστοφάνους Ἱππέας
+ᾄδειν, ἀντὶ τοῦ Δήμου(561) 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.
+
+(and seemed more serious than was his wont. “Pray, why so solemn, little
+father?” said Dionysus. “It was this old satyr,” he replied, “he shocked
+me and made me forget myself and introduce Homer’s Muse.” “Take care,”
+said Dionysus, “he will pull your ear, as he is said to have done to a
+certain grammarian.”(562) “Plague take him,” said Silenus, “in his little
+island”—he was alluding to Capri—“let him scratch the face of that
+wretched fisherman.”(563) While they were still joking together, there
+came in a fierce monster.(564) 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 _Knights_ of Aristophanes,(565) toadying Claudius, as it
+seemed, instead of Demos. Then he looked at Quirinus and said, “Quirinus,
+it is not kind of you to invite your descendant to a banquet without his
+freedmen Narcissus and Pallas.(566) Come,” he went on, “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.”(567) While Silenus was speaking Nero entered, lyre in hand and
+wearing a wreath of laurel. Whereupon Silenus turned to Apollo and said,
+“You see he models himself on you.” “I will soon take off that wreath,”
+replied Apollo, “for he does not imitate me in all things, and even when
+he does he does it badly.” Then his wreath was taken off and Cocytus
+instantly swept him away.)
+
+[D] Ἐπὶ τούτῳ πολλοὶ καὶ παντοδαποὶ συνέτρεχον, Βίνδικες, Γάλβαι, Ὄθωνες,
+Βιτέλλιοι. καὶ ὁ Σειληνός, Τούτων, εἶπε, τῶν μονάρχων τὸ σμῆνος(568) 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 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.
+
+(After Nero many Emperors of all sorts came crowding in together, Vindex,
+Galba, Otho, Vitellius, so that Silenus exclaimed, “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.”(569) Then Zeus turned to his brother Serapis, and pointing to
+Vespasian said, “Send this niggard from Egypt forthwith to extinguish the
+flames. As for his sons, bid the eldest(570) sport with Aphrodite Pandemos
+and chain the younger(571) in the stocks like the Sicilian monster.”(572)
+Next entered an old man,(573) 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. “What!” said Hermes,
+“have you nothing to say to us about this man?” “Yes, by Zeus,” he
+replied, “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.” “Nay,” said Zeus, “do not blame us. For I will
+bring in many virtuous princes to succeed him.” 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, “Now is the time for Zeus our master to look out, if
+he wants to keep Ganymede for himself.”)
+
+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, 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(574) καὶ παρομαρτεῖν τοῖς ἥρωσιν.
+
+(Next entered an austere‐looking man(575) 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, “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.” Thereupon entered a man(576) of temperate character, I
+do not say in love affairs but in affairs of state. When Silenus caught
+sight of him he exclaimed, “Bah! Such fussing about trifles! This old man
+seems to me the sort of person who would split cumin seed.”(577) Next
+entered the pair of brothers, Verus(578) and Lucius.(579) 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(580) and his wife,(581) 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.)
+
+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(582) κολαστικός. Ὑπὲρ τούτου δέ, εἶπεν ὁ Σειληνός, οὐδὲν λέγω·
+φοβοῦμαι γὰρ αὐτοῦ τὸ λίαν ἀπηνὲς καὶ ἀπαραίτητον. ὡς δὲ ἔμελλεν αὐτῷ καὶ
+τὰ παιδάρια(583) συνεισιέναι, πόρρωθεν αὐτὰ διεκώλυσεν ὁ Μίνως. ἐπιγνοὺς
+δὲ σαφῶς τὸν μὲν νεώτερον ἀφῆκε, τὸν 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(584) 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,
+
+(Then Pertinax came in to the banquet still bewailing his violent end. But
+Justice took pity on him and said, “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.” Next came Severus, a man of excessively harsh temper and
+delighting to punish. “Of him,” said Silenus, “I have nothing to say, for
+I am terrified by his forbidding and implacable looks.” 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(585) pass,
+but sent away the elder(586) to atone for his crimes. Next Macrinus,
+assassin and fugitive, and after him the pretty boy from Emesa(587) were
+driven far away from the sacred enclosure. But Alexander the Syrian sat
+down somewhere in the lowest ranks and loudly lamented his fate.(588)
+Silenus made fun of him and exclaimed, “O fool and madman! Exalted as you
+were you could not govern your own family, but gave your revenues to your
+mother:(589) nor could you be persuaded how much better it was to bestow
+them on your friends than to hoard them.” “I however,” said Justice, “will
+consign to torment all who were accessory to his death.” And then the
+youth was left in peace. Next entered Gallienus and his father,(590) the
+latter still dragging the chains of his captivity, the other with the
+dress and languishing gait of a woman. Seeing Valerian, Silenus cried,)
+
+
+    Τίς οὗτος ὁ λευκολόφας,
+    Πρόπαρ ὃς ἡγεῖται στρατοῦ;
+
+    (“Who is this with the white plume that leads the army’s
+    van?”(591))
+
+
+ἔφη, πρὸς δὲ τὸν Γαλλιῆνον,
+
+(Then he greeted Gallienus with,)
+
+
+    Ὃς καὶ χρυσὸν ἔχων πάντη τρυφᾷ ἠύτε κούρη·
+
+    (“He who is all decked with gold and dainty as a maiden.”(592))
+
+
+τούτω δὲ ὁ Ζεὺς εἶπε τῆς ἐκεῖσε θοίνης ἐκβῆναι.
+
+(But Zeus ordered the pair to depart from the feast.)
+
+[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 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
+
+(Next came Claudius,(593) 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(594) who had assisted him on other
+occasions, now too came to his aid and declared before the gods,)
+
+
+    Αἴκε πάθῃ τά τ᾽ ἔρεξε, δίκη κ᾽ ἰθεῖα γένοιτο;
+
+    (“He has paid the penalty, or have you forgotten the oracle
+    uttered at Delphi, ‘If his punishment match his crime justice has
+    been done’?”(595))
+
+
+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, 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.
+
+(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, “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?(596) 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.” “What
+now, little father,” exclaimed Dionysus, “have you turned up as our
+philosopher?” “Why, my son,” he replied, “did I not make a philosopher of
+you? Do you not know that Socrates also, who was so like me,(597) carried
+off the prize for philosophy from his contemporaries, at least if you
+believe that your brother(598) tells the truth? So you must allow me to be
+serious on occasion and not always jocose.”)
+
+[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 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.
+
+(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.(599)
+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(600) 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.(601)
+Magnentius(602) 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.)
+
+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, ἐνεκάθισε, καὶ ὁ Σειληνὸς
+ἐπισκώπτων τὸν Κυρῖνον, Ὅρα, εἶπε, μή ποτε οὗτοι ἑνὸς εἰσιν(603) 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.
+
+(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. “Quirinus,” said
+Heracles, “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?” 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(604) of Severus had taken for
+himself—he had been expelled for fratricide. Then Silenus began to rally
+Quirinus and said, “See now whether all these Romans can match this one
+Greek.”(605) “By Zeus,” retorted Quirinus, “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 ‘the Great.’ 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.” 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.)
+
+[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
+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 ἀνερωτᾶν [C] καὶ
+ἀποπειρᾶσθαι τῆς ἑκάστου διανοίας. καὶ ὁ Σειληνὸς ἐπισκώπτων, Ἀλλ᾽ ὅπως
+μή, νομίσαντες αὐτὸ νέκταρ εἶναι, Τραïανός τε καὶ Ἀλέξανδρος ἅπαν
+ἐκροφήσουσι(606) τὸ ὕδωρ, εἶτα ἀφελοῦνται(607) 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·
+
+(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. “For my part,”
+he added, “I like philosophers just as well. So tell Marcus(608) to come
+in too.” 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, “King Kronos and Father Zeus, can any incompleteness exist among the
+gods?” And when they replied that it could not, “Then,” said he, “let us
+bring in here some votary of pleasure as well.” “Nay,” answered Zeus, “it
+is not permitted that any man should enter here who does not model himself
+on us.” “In that case,” said Dionysus, “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.” 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, “There
+is no harm in letting them speak if we measure them a small allowance of
+water,(609) and then later on we can cross‐examine them and test the
+disposition of each one.” Whereupon Silenus said sardonically, “Take care,
+or Trajan and Alexander will think it is nectar and drink up all the water
+and leave none for the others.” “It was not my water,” retorted Poseidon,
+“but your vines that these two were fond of. So you had better tremble for
+your vines rather than for my springs.” Silenus was greatly piqued and had
+no answer ready, but thereafter turned his attention to the disputants.
+Then Hermes made this proclamation:)
+
+
+    Ἄρχει μὲν ἀγὼν
+    τῶν καλλίστων
+    ἄθλων ταμίας,
+    καιρὸς δὲ καλεῖ
+    μηκέτι μέλλειν.
+    ἀλλὰ κλύοντες
+    τὰν ἁμετέραν
+    [319] κήρυκα βοὰν
+    οἱ πρὶν βασιλῆς,
+    ἔθνεα πολλὰ
+    δουλωσάμενοι
+    καὶ πολέμοισι
+    δάιον ἔγχος
+    θήξαντες, ὁμοῦ
+    γνώμης τε μέγαν
+    πινυτόφρονα νοῦν,
+    ἴτ᾽, ἐς ἀντίπαλον
+    [B] ἵστασθε κρίσιν,
+    οἷς τε φρόνησιν
+    τέλος ὀλβίστης
+    θέσθαι βιοτῆς,
+    οἷς τ᾽ ἀντιβίους
+    κακὰ πόλλ᾽ ἔρχαι
+    καὶ χρηστὰ φίλους
+    τέκμαρ βιότου
+    νενόμιστο καλοῦ,
+    οἷς θ᾽ ἡδίστην
+    ἀπόλαυσιν ἔχειν
+    [C] τέρματα μόχθων
+    δαῖτας τε γάμους τ᾽,
+    ὄμμασι τερπνά,
+    μαλακάς τε φέρειν
+    ἐσθῆτας ὁμοῦ
+    λιθοκολλήτοις
+    περὶ χεῖρας ἄκρας
+    ψελίοισι φάνη
+    μακαριστότατον.
+    νίκης δὲ τέλος
+    Ζηνὶ μελήσει.
+
+    (“The trial that begins
+    Awards to him who wins
+    The fairest prize to‐day.
+    And lo, the hour is here
+    And summons you. Appear!
+    Ye may no more delay.
+    Come hear the herald’s call
+    Ye princes one and all.
+    Many the tribes of men
+    Submissive to you then!
+    How keen in war your swords!
+    But now ’tis wisdom’s turn;
+    Now let your rivals learn
+    How keen can be your words.
+    Wisdom, thought some, is bliss
+    Most sure in life’s short span;
+    Others did hold no less
+    That power to ban or bless
+    Is happiness for man.
+    But some set Pleasure high,
+    Idleness, feasting, love,
+    All that delights the eye;
+    Their raiment soft and fine,
+    Their hands with jewels shine,
+    Such bliss did they approve.
+    But whose the victory won
+    Shall Zeus decide alone.”(610))
+
+
+[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 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 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(611) 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(612) 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 φιλανθρώπως; σὺ μὲν γὰρ
+ἐκείνων κατέκαυσας τὰς πόλεις, ἐγὼ δὲ τὰς ὑπὸ τῶν οἰκείων πολιτῶν
+κεκαυμένας πόλεις ἀνέστησα. καίτοι οὔτι ταὐτὸν(613) 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.
+
+(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: “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.(614) 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,(615) but he reckoned them no better than
+Carians,(616) 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.(617) 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.(618) 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.”)
+
+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, 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. 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(619) 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(620) νικῶν ἐπεξῄει, ὑπὸ τοῖς οἰκείοις
+ἁμαρτήμασι [D] καὶ οὐχ ὑπὸ τοῖς σοῖς ἐσφάλη στρατηγήμασι.
+
+(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: “But _I_,” said
+he, “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.(621) 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(622) was waged not against men but the vilest of slaves, and its
+successful issue was due to others, I mean Crassus and Lucius,(623) though
+Pompey gained the reputation and the credit for it. Again, Armenia and the
+neighbouring provinces were conquered by Lucullus,(624) yet for these also
+Pompey triumphed. Then he became the idol of the citizens and they called
+him ‘the Great.’ Greater, I ask, than whom of his predecessors? What
+achievement of his can be compared with those of Marius(625) or of the two
+Scipios or of Furius,(626) 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.(627) 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(628) 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(629)—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,(630) it was due to his own errors that he failed,
+and not to your strategy.)
+
+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 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(631) 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(632)
+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.
+
+(“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 ‘ten
+thousand Greeks,’ 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,(633) 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.)
+
+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.
+
+(“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.”)
+
+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 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(634) 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,(635) 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(636) 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 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.
+
+(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.(637) Octavian with his usual sagacity understood this, so without
+stopping to say anything that did not concern himself, he began: “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,(638) 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,(639) 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(640) 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.”)
+
+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(641) τὰς ἀποδημίας ὑπομένουσιν. ἐπράχθη δέ μοι τὸ ἔργον τοῦτο ἐν
+ἐνιαυτοῖς ἴσως που πέντε. πάντων δὲ [328] ὅτι τῶν πρὸ ἐμαυτοῦ(642)
+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(643) φιλοσοφίαν; τοιαῦτα ὁ Τραïανὸς
+εἰπὼν ἐδόκει τῇ πρᾳότητι πάντων κρατεῖν, καὶ δῆλοί πως ἦσαν οἱ θεοὶ
+μάλιστα ἡσθέντες ἐπὶ τούτῳ.
+
+(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.
+“You cannot take us in,” said Silenus; “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?”
+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. “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.(644) 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(645) 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?” 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.)
+
+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 θαυμάσιός τις εἶναι καὶ σοφὸς διαφερόντως ἅτε οἶμαι
+διαγινώσκων,
+
+(When Marcus Aurelius began to speak, Silenus whispered to Dionysus, “Let
+us hear which one of his paradoxes and wonderful doctrines this Stoic will
+produce.” But Marcus turned to Zeus and the other gods and said, “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.” Thus Marcus showed that admirable as he was in other respects he
+was wise also beyond the rest, because he knew)
+
+
+    Λέγειν θ᾽ ὅπου χρὴ καὶ σιγᾶν ὅπου καλόν.
+
+    (“When it is time to speak and when to be silent.”(646))
+
+
+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,(647) ἀμφοτέρω δὲ θεοῖς τε καὶ ἀνθρώποις ἐχθίστω. τά γε μὴν εἰς
+τοὺς βαρβάρους ἦν γελοῖα αὐτῷ· φόρους γὰρ ὥσπερ ἐτετελέκαι,(648) 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.(649) 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 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.
+
+(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(650) was untrained in war and effeminate, the
+other(651) 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: “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.” “But Constantine,”
+said Silenus, “are you not offering us mere gardens of Adonis(652) as
+exploits?” “What do you mean,” he asked, “by gardens of Adonis?” “I mean,”
+said Silenus, “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.” At this Constantine blushed,
+for he realised that this was exactly like his own performance.)
+
+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(653) 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 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 ἐφέρεσθε μικροῦ νεκροί; εἶτα ᾖδε τῶν ἐξ Εὐριπίδου
+
+(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. “To conquer the world,” he replied. “Well,” asked Hermes,
+“do you think you accomplished this?” “I do indeed,” said Alexander.
+Whereupon Silenus with a malicious laugh exclaimed, “But you were often
+conquered yourself by my daughters!” 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, “Inanimate things
+cannot conquer; nor do we contend with such, but only with the whole race
+of men and beasts.” “Ah,” said Silenus, “behold the chicanery of logic!
+But tell me in which class you place yourself, the inanimate or the
+animate and living?” At this he seemed mortified and said, “Hush! Such my
+greatness of soul that I was convinced that I should become, or rather
+that I was already, a god.” “At any rate,” said Silenus, “you were often
+defeated by yourself.” “Nay,” retorted Alexander, “to conquer oneself or
+be defeated by oneself amounts to the same thing. I was talking of my
+victories over other men.” “No more of your logic!” cried Silenus, “how
+adroitly you detect my sophisms! But when you were wounded in India,(654)
+and Peucestes(655) 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?” “I conquered him, and what is more I sacked the town as
+well.” “Not you indeed, you immortal,” said Silenus, “for you were lying
+like Homer’s Hector in a swoon and at your last gasp. It was your soldiers
+who fought and conquered.” “Well but I led them,” said Alexander. “How so?
+When you were being carried away almost dead?” And then Silenus recited
+the passage in Euripides(656) beginning)
+
+
+    Οἴμοι, καθ᾽ Ἑλλάδ᾽ ὡς κακῶς νομίζεται,
+    Ὅταν τρόπαιον πολεμίων στήσῃ στρατός.
+
+    (“Alas how unjust is the custom of the Greeks, when an army
+    triumphs over the enemy—”)
+
+
+καὶ ὁ Διόνυσος, Παῦσαι, εἶπεν, ὦ παππίδιον, τοιαῦτα λέγων, [C] μή σε οὗτος
+ὁποῖα τὸν Κλεῖτον ἐργάσηται.(657) καὶ ὁ Ἀλέξανδρος ἐρυθριάσας τε ἅμα καὶ
+ὥσπερ συγχυθεὶς ὑπὸ τῶν δακρύων τὰ ὄμματα ἐσιώπα. καὶ ὅδε μὲν ὧδε ἔληξεν ὁ
+λόγος.
+
+(But Dionysus interrupted him saying “Stop, little father, say no more, or
+he will treat you as he treated Cleitus.” At that Alexander blushed, his
+eyes became suffused with tears and he said no more. Thus their
+conversation ended.)
+
+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(658) δεύτερον. Τοῦτο, εἶπεν ὁ Ἑρμῆς, ἀσαφές ἐστι· πότερον
+γάρ, εἰπέ,(659) 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 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(660) τὸν τυχόντα
+προσεγγεγραμμένον.
+
+(Next Hermes began to question Caesar, and said, “And you, Caesar, what
+was the end and aim of your life?” “To hold the first place in my own
+country,” he replied, “and neither to be nor to be thought second to any
+man.” “This,” said Hermes, “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?” “I should have liked well,” said
+Caesar, “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.” “And
+did you become so very powerful?” asked Silenus. “Certainly,” he replied,
+“since I made myself their master.” “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.” “What!” cried Caesar, “I not beloved by
+the people? When they punished Brutus and Cassius!” “That was not for
+murdering you,” replied Silenus, “since for that they elected them
+consuls!(661) 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.”)
+
+[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.
+
+(When this dialogue ended, Hermes next accosted Octavian. “Now for you,”
+he said, “will you please tell us what _you_ thought the finest thing in
+the world?” “To govern well,” he replied. “You must say what you mean by
+‘well,’ Augustus. Govern well! The wickedest tyrants claim to do that.
+Even Dionysius,(662) I suppose, thought that he governed well, and so did
+Agathocles(663) who was a still greater criminal.” “But you know, O ye
+gods,” said Octavian, “that when I parted with my grandson(664) I prayed
+you to give him the courage of Caesar, the cleverness of Pompey, and my
+own good fortune.” “What a many things,” cried Silenus, “that do need
+really saving gods have been jumbled together by this doll‐maker!” “Why
+pray do you give me that ridiculous name?” asked the other. “Why,” he
+replied, “just as they model nymphs did you not model gods,(665) Augustus,
+and first and foremost Caesar here?” At this Octavian seemed abashed and
+said no more.)
+
+Ὁ δὲ Ἑρμῆς πρὸς τὸν Τραïανὸν βλέψας, Σὺ δέ, εἶπε, τί διανοούμενος ἔπραττες
+ὅσαπερ ἔπραξας; Τῶν αὐτῶν Ἀλεξάνδρῳ σωφρονέστερον, εἶπεν, ὠρέχθην. καὶ ὁ
+Σειληνός, Ἡττήθης μὲν οὖν,(666) 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,(667) [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(668) 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 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.
+
+(Then Hermes addressing Trajan said, “Now you tell us what was the
+principle that guided all your actions?” “My aims,” he replied, “were the
+same as Alexander’s, but I acted with more prudence.” “Nay,” said Silenus,
+“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.”
+“Plague take you!” exclaimed Dionysus, “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,
+‘four‐square and made without a flaw.’ ”(669) Then Hermes addressed Marcus
+and said, “And you, Verus, what did you think the noblest ambition in
+life?” In a low voice he answered modestly, “To imitate the gods.” 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 “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?” “Nay,” he replied, “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.”
+For the moment Silenus was at a loss as though he had been hit by a good
+boxer,(670) then he said “There is perhaps something in what you say; but
+now tell me what did you think was really meant by ‘imitating the gods.’ ”
+“Having the fewest possible needs and doing good to the greatest possible
+number.” “Do you mean to say,” he asked, “that you had no needs at all?”
+“I,” said Marcus, “had none, but my wretched body had a few, perhaps.”
+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. “But
+in that also,” said the other, “I did but imitate the gods. I adopted the
+maxim of Homer when he says ‘the good and prudent man loves and cherishes
+his own wife,’(671) while as to my son I can quote the excuse of Zeus
+himself when he is rebuking Ares: ‘Long ago,’ he says, ‘I should have
+smitten thee with a thunderbolt, had I not loved thee because thou art my
+son.’(672) 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.”)
+
+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;(673) 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.
+
+(When Marcus had finished his speech, Hermes asked Constantine, “And what
+was the height of _your_ ambition?” “To amass great wealth,” he answered,
+“and then to spend it liberally so as to gratify my own desires and the
+desires of my friends.” At this Silenus burst into a loud laugh, and said,
+“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(674) betokened this all along, but what you say about
+your motives convicts you.” Thus did Silenus sharply reprove Constantine.)
+
+[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 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, “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,” 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.
+
+(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,(675) Zeus bade Hermes make a proclamation as follows: “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.” 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: “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.” 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,(676) until Zeus granted
+them a respite for the sake of Claudius and Constantius.(677))
+
+[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.
+
+(“As for thee,” Hermes said to me, “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.”)
+
+
+
+
+
+MISOPOGON, OR, BEARD‐HATER
+
+
+
+
+Introduction
+
+
+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.(678) 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 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.
+
+
+
+
+[337] ΙΟΥΛΙΑΝΟΥ ΑΥΤΟΚΡΑΤΟΡΟΣ
+
+(Julian, Emperor)
+
+ΑΝΤΙΟΧΙΚΟΣ(679) Η ΜΙΣΟΠΩΓΩΝ
+
+(Antiochene, or Beard‐Hater)
+
+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 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.
+
+(Anacreon the poet composed many delightful songs; for a luxurious life
+was allotted to him by the Fates. But Alcaeus and Archilochus of
+Paros(680) 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—“I sing
+for the Muses and myself.”(681))
+
+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(682) τὰς τρίχας 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.
+
+(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 “lips to other lips more
+sweetly”—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.(683) 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 “unworn and
+tender hands.”(684) 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.)
+
+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 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·(685) νυνὶ δ᾽ οὐκ ἔστι. καὶ εἰ(686) συγγινώσκετε, φράσω ὑμῖν
+καὶ(687) 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
+
+(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,(688) 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(689) 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,)
+
+
+                            ἀναμιμνήσκεσθε νῦν
+    ἥβης ἐκείνης νοῦ τ᾽ ἐκείνου καὶ φρενῶν.(690)
+
+    (“You now recall that youth of his, his wit and wisdom.”(691))
+
+
+[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 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.
+
+(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(692)
+used to do, and my uncle(693) and my brother and my father’s son.(694) 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.)
+
+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(695) 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.
+
+(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.)
+
+[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,(696) ξύλιναι δ᾽ ἐπ᾽
+αὐτὴν ἀμφοτέρωθεν εἰσάγουσι γέφυραι, καὶ ὀλιγάκις ὁ ποταμὸς ἐλαττοῦται καὶ
+μείζων γένεται, τὰ πολλὰ δ᾽ ἔστιν ὁποῖος ὥρᾳ θέρους καὶ χειμῶνος, 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(697) 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,(698) 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(699) καμίνοις τὰ πολλὰ τῶν
+οἰκημάτων ἐκεῖ θερμαίνεσθαι, καὶ ταῦτα ἔχον εὐτρεπῶς πρὸς τὸ παραδέξασθαι
+τὴν ἐκ τοῦ πυρὸς ἀλέαν· συνέβη δ᾽ οἶμαι καῖ 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.
+
+(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.)
+
+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 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,
+
+(After this fashion then, even when I was among the Celts, like the ill‐
+tempered man in Menander,(700) “I myself kept heaping troubles on my own
+head.” 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.(701) 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)
+
+
+    Εἵματα τ᾽ ἐξημοιβὰ λοετρά τε θερμὰ καὶ εὐνὰς
+
+    (“changes of raiment and warm baths and beds.”(702))
+
+
+ἀντὶ τῆς ὁσίας ἀποδεχόμενοι.
+
+“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 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.
+
+(“What then?” you answer, “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!)
+
+“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 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;”
+
+(“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 ‘Government’
+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.(703) 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?”)
+
+Ἰδού, βούλομαι πάλιν ἀπ᾽ ἄλλης ἀρχῆς ἐμαυτῷ λοιδορήσασθαι. “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 παρὰ τῶν θεῶν
+αἰτουμένοις τὰ ἀγαθά. τοῦτον οὐκ ἠκροᾶσθε τὸν νόμον Ὁμήρου
+
+(Come, I am ready to make a fresh start in abusing myself. “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,(704) and you make harangues to the crowd and with harsh
+words rebuke those who shout. These are the very words you use to them:
+‘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,)
+
+
+    Σιγῇ ἐφ᾽ ὑμείων—,
+
+    (“In silence, to yourselves”(705)—,)
+
+
+οὐδ᾽ ὡς Ὀδυσσεὺς ἐπέσχε τὴν Εὐρύκλειαν ἐκπεπληγμένην ὑπὸ μεγέθους τοῦ
+κατορθώματος,
+
+(or how Odysseus checked Eurycleia when she was stricken with amazement by
+the greatness of his success,)
+
+
+    Ἐν θυμῷ, γρηῦ, χαῖρε καὶ ἴσχεο μηδ᾽ ὀλόλυζε;
+
+    (“Rejoice, old woman, in thy heart, and restrain thyself, and
+    utter no loud cry”?(706))
+
+
+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.”
+
+(“ ‘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,(707) 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.’ ”)
+
+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 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(708) 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
+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,(709) ἀλλὰ καὶ τοῖς ὦν(710) ἐστιν ἡ πόλις πλήρης; ἡδονὴ δὲ πολλὴ καὶ
+χάριτες, ὁποίας ἄν τις εὐφραίνοιτο διηνεκῶς καρπούμενος, [D] ὁρῶν
+ὀρχουμένους ἄνδρας καὶ παιδάρια καὶ γύναια πολλά.
+
+(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, “like an indulgent
+father,”(711) even though one is by nature an ill‐conditioned person like
+myself: “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;(712) 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.” (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.(713))
+“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,(714) 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.”)
+
+Ὅταν οὖν ταῦτα λογίσωμαι, μακαρίζω μὲν ὑμᾶς τῆς εὐδαιμονίας, ἐμαυτῷ δὲ οὐκ
+ἄχθομαι· 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(715) 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(716) 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 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.
+
+(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(717) of
+Seleucus—; they say(718) 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(719)
+was set a difficult problem, namely to discover what was the nature of the
+malady. Now he, suspecting from the words of Homer(720) what is the nature
+of “cares that devour the limbs,” 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(721) 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.(722))
+
+[B] Ἀντιόχῳ μὲν δὴ ταῦτα ἐποιήθη. τοῖς δ᾽ ἀπ᾽ ἐκείνου γενομένοις οὐ
+νέμεσις ζηλοῦν τὸν οἰκιστὴν ἢ τὸν ἐπώνυμον.(723) 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.
+
+(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.)
+
+Αἰτοῦμαι τοίνυν ὑπὲρ ἐμαυτοῦ πρῶτον συγγνώμην, ἐν μέρει δὲ καὶ ὑμῖν νέμω
+τὰ πάτρια ζηλοῦσιν, οὐδ᾽ ἐν ὀνείδει προφέρομαι τὸ
+
+(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)
+
+
+    [349] Ψεῦσταί τ᾽ ὀρχησταί τε χοροιτυπίῃσιν ἄριστοι,
+
+    (“Liars and dancers, well skilled to dance in a chorus”;(724))
+
+
+τοὐναντίον δὲ ἀντ᾽ ἐγκωμίων ὑμῖν προσεῖναί φημι πατρίων ζῆλον
+ἐπιτηδευμάτων. ἐπεὶ καὶ Ὅμηρος ἐπαινῶν τὸν Αὐτόλυκόν φησι περιεῖναι πάντων
+
+(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)
+
+
+    Κλεπτοσύνῃ θ᾽ ὅρκῳ τε.
+
+    (“in stealing and perjury.”(725))
+
+
+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.
+
+(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.)
+
+[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. “Οὐκ οἶσθα ἀνθρώποις ὁμιλεῖν,
+οὐδ᾽ ἐπαινέτης 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(726) 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(727) 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 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 ‘πρίνινον,
+σφενδάμνινον,’ οὐκέτι μέντοι καὶ ‘Μαραθωνομάχον,’ 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;”
+
+(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(728) 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. “You do not know,” you answer,
+“how to mix with people, and cannot approve of the maxim of Theognis,(729)
+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(730)
+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.(731)
+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.(732) 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(733) would fare very well if he took to
+vegetables.(734) 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 ‘a heart of
+maple, a heart of oak,’ though not indeed ‘one who fought at
+Marathon’(735) 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?”)
+
+[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 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. ἔστι καὶ φυτὰ παρ᾽
+αὐτῷ πολλὰ τερπνότερα ἀκοῦσαι τῶν ὁρωμένων·
+
+(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,(736) 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, “doing a favour to Patroclus,” ordered me to attend; it was
+while I was still a private individual.(737) 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(738) 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: “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,(739) 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(740) you have Phemius; for singer Demodocus. Moreover there
+are in Homer many plants more delightful to hear of than those that we can
+see:)
+
+
+    Δήλῳ δή ποτε τοῖον Ἀπόλλωνος παρὰ βωμὸν
+    [352] Φοίνικος νέον ἔρνος ἀνερχόμενον ἐνόησα.
+
+    (‘Even so did I once see the young shoot of a date palm springing
+    up near the altar of Apollo on Delos.’(741))
+
+
+καὶ ἡ δενδρήεσσα τῆς Καλυψοῦς νῆσος καὶ τὰ τῆς Κίρκης σπήλαια καὶ ὁ
+Ἀλκίνου κῆπος· εὖ ἴσθι, τούτων οὐδὲν ὄψει τερπνότερον.
+
+(“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.”)
+
+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 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.
+
+(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(742) as the man who persuaded Xerxes to invade Greece. Moreover he
+was a eunuch, a word which, twenty months ago,(743) 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(744) 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(745) 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.)
+
+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 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(746) ἁπάντων ἀδικημάτων· ὕπεισι δέ με ἐκ τῶν Πλάτωνος
+ὅσα ὁ Ἀθηναῖος διεξῆλθε ξένος, “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, δυνατὰ μὴ μόνον αὐτὸν
+ἔχειν, ἀλλὰ καὶ ἄλλοις μεταδιδόναι.”
+
+(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. “Well and good,” you answer, “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.” 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: “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.”(747))
+
+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 καὶ ἐπονειδιστότατον(748) 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.
+
+(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.(749) 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. “So‐and‐
+so has oppressed So‐and‐so.” “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.)
+
+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 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.(750) οἱ δὲ ὑπ᾽ ἐλευθερίας εἰώθασι
+κωμάζειν, ἀεὶ μὲν ἐπιεικῶς αὐτὸ ποιοῦντες, ἐν δὲ ταῖς ἑορταῖς πλέον.
+
+(“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.”)
+
+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 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(751) 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.
+
+(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.(752) 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.(753) 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.)
+
+Τὸ Χῖ, φασίν, οὐδὲν ἠδίκησε τὴν πόλιν οὐδὲ τὸ Κάππα. τί μέν ἐστι τοῦτο τῆς
+ὑμετέρας σοφίας τὸ αἴνιγμα ξυνεῖναι χαλεπόν, τυχόντες δ᾽ ἡμεῖς 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, 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;
+
+(“The _Chi_,” say the citizens, “never harmed the city in any way, nor did
+the _Kappa_.” 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(754) who revealed your clever invention? Did those
+citizens of Emesa long for Christ who set fire to the tombs of the
+Galilaeans?(755) 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.(756) Then is it not natural for me to accuse
+myself, when I have furnished so many handles for your hatred?)
+
+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 ταύτην μάλιστα ὡρμῆσθαι τὴν ἀκοήν· ἐγὼ τὸν
+εἰπόντα φράσω. Δαμοφίλῳ τῷ Βιθυνῷ πεποίηται συγγράμματα τοιαῦτα, ἐν οἷς
+δρεπόμενος ἐκ βίβλων πολλῶν(757) 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.
+
+(Cato the Roman,(758) however,—how he wore his beard I do not know,(759)
+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 “Stranger, where is Demetrius?” 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.(760) If any rumour has come round, even to your ears,
+of the man of Chaeronea,(761) 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, “Alas for this ill‐fated city!” and took himself off.)
+
+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 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(762) 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.
+
+(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(763) 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.)
+
+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· 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(764) 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.
+
+(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(765)—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.)
+
+[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 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.
+
+(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 _Chi_ and
+that you begin to regret the _Kappa_. Now may the guardian gods of this
+city grant you a double allowance of the _Kappa_!(766) 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(767) 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.)
+
+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(768) ἐκεῖνο, τοῖς μὲν ἐπιδημοῦσι
+τῶν ξένων φρικῶδες, ὑμῶν δὲ τῷ δήμῳ μὲν ἡδονὴν παρασχόν, 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.
+
+(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,(769) 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.)
+
+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 ἱερεὺς εἶπεν· ἐγὼ μὲν ἥκω φέρων οἴκοθεν
+τῷ θεῷ χῆνα ἱερεῖον, ἡ πόλις δὲ τὰ νῦν οὐδὲν ηὐτέεπισται.
+
+(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,(770) 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, “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.”)
+
+Ἐνταῦθα ὁ φιλαπεχθήμων ἐγὼ πρὸς τὴν βουλὴν ἀνεπιεικεῖς πάνυ διελέχθην
+λόγους, ὧν ἴσως οὐκ ἄτοπον καὶ νῦν μνημονεῦσαι. “Δεινόν,” ἔφην ἐγώ, “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(771) ὑπὲρ αὑτῆς οὐ προσάγει, ἣν
+ἐχρῆν μάλιστα μὲν καὶ κατὰ φυλὰς βουθυτεῖν, εἰ δὲ μὴ ῥᾴδιον, ἕνα γε(772)
+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 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(773) οὐκ
+οἶδα, ὅπως ἄν τις ταῦτα [C] ἀνὴρ ἀγαθὸς ὁρῶν παρ᾽ ὑμῖν ἀποδέξαιτο, νομίζω
+δ᾽ ἔγωγε μηδὲ τοῖς θεοῖς ἀρέσκειν.”
+
+(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. “It
+is a terrible thing,” I said, “that so important a city should be more
+neglectful of the gods than any village on the borders of the Pontus.(774)
+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.”)
+
+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 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.
+
+(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(775) 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.)
+
+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 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(776) 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.
+
+(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,(777) and not to annoy this happy city with the evil odour,
+as it were, of my moderation and the sobriety of my friends.)
+
+[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 πρὸς τοῖς ἐλλείμμασιν
+ἀνεῖται πᾶσι τῶν εἰθισμένων εἰσφορῶν τὸ πέμπτον. οὐκ οἶμαι δ᾽ ἐξαρκεῖν τὸ
+σωφρονεῖν ἐμέ, ἀλλὰ καὶ(778) 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.
+
+(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;(779) 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.(780) 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.)
+
+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 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,
+
+(And as for my uncle and namesake,(781) 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)
+
+
+    Εὖτέ μοι λευκαὶ μελαίνοις ἀναμεμίξονται τρίχες,
+
+    (“When on my head white hairs mingle with black,”)
+
+
+ὁ Τήιος ἔφη ποιητής.
+
+(as the poet of Teos said.(782))
+
+Εἶεν. ἀλλὰ τῆς ἀχαριστίας, πρὸς θεῶν καὶ Διὸς ἀγοραίου καὶ πολιούχου,
+ὑπόσχετε λόγον. ἠδίκησθέ τι παρ᾽ ἐμοῦ κοινῇ πώποτε ἢ καὶ(783) 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 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;
+
+(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?(784) 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?)
+
+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 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.
+
+(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;(785) for
+I was planning to make your city greater and more powerful.)
+
+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.
+
+(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.)
+
+[C] Καὶ ταῦτα μὲν ἦν τῶν μικρῶν πάνυ καὶ οὔπω δυνάμενα τὴν πόλιν
+ἐκπολεμῶσαι· τὸ δὲ δὴ μέγιστον, ἐξ οὗ τὸ μέγα ἤρθη μῖσος, ἀφικομένου μου
+πρὸς ὑμᾶς ὁ δῆμος ἐν τῷ θεάτρῳ, πνιγόμενος ὑπὸ τῶν πλουσίων, ἀφῆκε φωνὴν
+πρῶτον ταύτην· “Πάντα γέμει, πάντα πολλοῦ.” 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,(786) ἀλλὰ πεντεκαίδεκα τοσοῦτον, 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;
+
+(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, “Everything plentiful; everything dear!” 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—“modii”(787) 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, “It is a cruel thing for famine to be in the
+house.”(788) Would you not have been thankful to get five measures for
+that sum, especially when the winter had set in so severe?)
+
+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.
+
+(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 “famine that
+grinds down mortals,”(789) 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.)
+
+[B] Συνίην μὲν οὖν καὶ τότε ταῦτα ποιῶν ὅτι μὴ πᾶσιν ἀρέσοιμι, πλὴν ἔμελεν
+οὐδὲν ἐμοί· τῷ γὰρ 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.
+
+(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(790) 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.(791))
+
+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 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.
+
+(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(792) 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.)
+
+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.
+
+(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!)
+
+
+
+
+
+INDEX
+
+
+Abantes, the, 497
+
+Abaris, 245
+
+Abderos, 113
+
+Academies, the, 231
+
+Academy, the, 125
+
+Achaeans, the, 317
+
+Acheron, 129
+
+Achilles, 91, 189, 191, 387, 409
+
+Acropolis, the, 259
+
+Actium, 389
+
+Adonis, gardens of, 399
+
+Adrasteia, 509
+
+Aegean, the, 205
+
+Aegina, 19
+
+Aeschines, 153
+
+Aeschylus, 107, 133, 141, 333
+
+Aesop, 81, 347
+
+Aetios, 47
+
+Aetolians, the, 387
+
+Africanus, 257
+
+Agamemnon, 317
+
+Agathocles, 405
+
+Agesilaus, 157
+
+Agrippina, city of, 271
+
+Ajaxes, the, 191
+
+Alcaeus, 421
+
+_Alcibiades_, the, 27
+
+Alcibiades, 21, 209
+
+Alcinous, 461
+
+Alcmena, 367
+
+Alexander the Great, 63, 91, 93, 191, 193, 203, 211, 229, 231, 367, 373,
+            375, 377, 379, 381, 389, 393, 399, 403, 407, 413
+
+Alexander, Severus, 361
+
+Alexandrians, the, 503
+
+Alps Cottian, the, 287
+
+Ammianus Marcellinus, 241, 253, 257, 265
+
+Amphiaraus, 333
+
+Anacharsis, 245
+
+Anacreon, 421, 499
+
+Anatolius, 121
+
+Anaxagoras, 179, 181, 185, 229
+
+Anthology, Palatine, 53
+
+Anticyra, 121
+
+Antilochus, 193
+
+Antinous, 357
+
+Antioch, 295, 418, 419, 427, 429, 439
+
+Antiochus, 447, 449
+
+Antipater, 131
+
+Antisthenes, 2, 5, 23, 25, 85, 99, 103, 105, 169, 229
+
+Antoninus Pius, 357
+
+Antony, M., 387
+
+Aphrodite, 155, 351, 357, 413, 481
+
+Apollo, 25, 37, 87, 91, 157, 159, 193, 245, 351, 355, 365, 371, 413, 418,
+            439, 445, 461, 475
+
+Apollodorus, 111
+
+Appian, 383
+
+Arabs, the, 451
+
+Araxius, 217
+
+Archidamus, 93
+
+Archilochus, 79, 89, 131, 325, 421
+
+Areius, 233, 391
+
+Ares, 283, 409, 413
+
+Arete, 217
+
+Argentoratum (Strasburg), 271
+
+Ariovistus, 379
+
+Aristides the Just, 245
+
+Aristides the rhetorician, 153, 301
+
+Aristophanes, 175, 219, 355, 457
+
+Aristotelian Paraphrases of Themistius, 200
+
+Aristotle, 15, 31, 51, 63, 105, 155, 157, 200, 211, 221, 227, 231, 325,
+            363, 465, 481
+
+Asclepiades, the Cynic, 123
+
+Asclepius, 149
+
+Asia, 213, 377, 379
+
+Asmus, 70, 165
+
+Ate, 129
+
+Athenaeus, 111
+
+Athene, 111, 125, 137, 139, 141, 143, 145, 147, 247, 249, 259, 283, 301,
+            441, 461
+
+Athenians, the, 19, 131, 181, 213, 221, 241, 451, 457
+
+_Athenians, Letter to the_, 242‐291
+
+Athenodorus, 353, 391
+
+Athens, 15, 87, 93, 95, 175, 183, 217, 219, 241, 243, 259
+
+Athos, Mount, 173
+
+Augustus, Emperor, 233, 353
+
+Aurelian, 361, 363
+
+Autolycus, 453
+
+Babylas, 485
+
+Bacchanals, the, 113
+
+Basilina, 461
+
+Bernays, 2
+
+Bithynia, 479
+
+Bosporus, 205
+
+Brigantia (Bregentz), 287
+
+Britain, 271, 279
+
+Brutus, 389, 405
+
+Burton, 423
+
+Cadmeans, the, 333
+
+Cadmus, 113
+
+Caesar, Caius, 405
+
+Caesar, Julius, 351, 367, 369, 375, 379, 381, 389, 397, 403, 413
+
+Caesarea, 418
+
+_Caesars, The_, 344‐415
+
+Caligula, 353
+
+Calliope, 103, 425, 475
+
+Callisthenes, 169
+
+Calypso, 461
+
+Cappadocia, 251, 257
+
+Capri, 353
+
+Caracalla, 359, 367
+
+Caria, 72
+
+Carians, the, 377
+
+Carterius, 217
+
+Carus, 365
+
+Cassius, 389, 405
+
+Cato, 209
+
+Cato the Younger, 477, 479
+
+Cebes, 231
+
+Celts, the, 195, 279, 377, 429, 433, 451, 479, 483
+
+Centumcellae, 287
+
+Chaeronea, 479
+
+Chalcis, 505
+
+Chamavi, the, 273
+
+Charmides, 175
+
+Charybdis, 51
+
+Chnodomar, 271
+
+Chrisostomos, Johannes 485
+
+Christ, 475
+
+Chrysippus, 209, 325
+
+Chrysostom, Saint, 419
+
+Chytron, 123
+
+Cicero, 245, 259, 427
+
+Circe, 461
+
+Citium, 17
+
+Claudius, Emperor, 355, 361, 413
+
+Clazomenae, 229
+
+Cleinias, 209
+
+Cleisthenes, 9
+
+Cleitus, 403
+
+Cocytus, 51, 129, 355
+
+Commodus, 359
+
+Constance, Lake, 287
+
+Constans, 367
+
+Constantine, 131, 367, 371, 397, 399, 411, 413
+
+Constantine II, 367
+
+Constantinople, 3, 205, 342
+
+Constantius, 2, 70, 121, 143, 165, 175, 197, 200, 241, 251, 253, 255, 257,
+            259, 267, 269, 271, 273, 275, 279, 281, 285, 367, 418, 427,
+            429, 461, 475, 485, 491, 509
+
+Constantius Chlorus, 365, 413
+
+Crassus, 383
+
+Crates, 2, 17, 53, 55, 57, 59, 83, 89, 95, 97
+
+Cratinus, 427
+
+Crete, 77, 193
+
+_Crito_, the, 27
+
+Critoboulos, 181
+
+Croesus, 435
+
+Cyclades, the, 455
+
+Cyclops, the, 191
+
+Cynics, the, 2, 3, 231
+
+_Cynics, To the Uneducated_, 4‐65
+
+Cyprus, 17
+
+Damophilus, 479
+
+Danube, the, 271, 377, 391, 393, 451
+
+Daphne, 418, 439, 445, 475, 487
+
+Daphnis, 425
+
+Darius, 63, 213
+
+Darius III, 377
+
+Decentius, 281
+
+Deioces, 245
+
+Delos, 153, 461
+
+Delphi, 363
+
+Delphic oracle, 189
+
+Demeter, 35, 445
+
+Demetrius, the freedman, 477
+
+Democritus, 21, 179, 229
+
+Demodocus, 459
+
+Demonax, 2
+
+Demosthenes, 65, 131, 153, 175, 237, 253, 291, 495
+
+Dio of Sicily, 209, 313
+
+Dio Chrysostom, 63, 70, 71, 77, 93, 111, 165, 175, 189, 203, 391, 423
+
+Diocletian, 365, 367
+
+Diogenes, the Cynic, 2, 3, 5, 19, 23, 25, 27, 29, 33, 35, 37, 39, 43, 49,
+            53, 57, 59, 61, 63, 83, 89, 91, 93, 157, 159, 161, 211
+
+Diogenes Laertius, 43, 53, 125, 159, 177, 179, 181
+
+Diomede, 219
+
+Dionysius, 405
+
+Dionysus, 70, 73, 107, 109, 111, 113, 115, 117, 203, 335, 349, 353, 363,
+            371, 395, 403, 407, 427, 475, 481, 499
+
+Domitian, 165, 357
+
+Dynamius, 257
+
+Dyrrachium, 385
+
+Egypt, 155, 233, 355, 379, 389, 503, 505
+
+Egyptians, the, 167
+
+Emesa, 361, 475
+
+Empedocles, 129
+
+Empedotimus, 313
+
+Epameinondas, 159
+
+Epicharmus, 183
+
+Epictetus, 2, 153
+
+Epictetus Bishop, 287
+
+Epicurus, 43, 207, 217, 327
+
+Erasistratus, 447, 449
+
+Eretria, 229
+
+Euboea, 179
+
+Euclid of Megara, 231
+
+Euphrates, the, 391
+
+Eupolis, 73
+
+Euripides, 5, 47, 49, 57, 95, 97, 113, 133, 185, 205, 249, 323, 333, 361,
+            397, 403
+
+Europe, 377, 379
+
+Eurycleia, 441
+
+Eusebia, 255, 257, 261
+
+Eusebius, 253, 257
+
+Fates, the, 135, 137
+
+Faustina, 359
+
+Felix, 257
+
+Florentius, 271, 273, 279, 281
+
+Frazer, 87, 399
+
+Furius Camillus, 383
+
+Gadara, 23
+
+Gades, 381
+
+Galba, 355
+
+Galilaeans, the, 37, 123, 327, 337, 475, 491
+
+Gallienus, 361
+
+Gallus, 269, 253, 255, 429
+
+Ganymede, 357
+
+Gaudentius, 257, 277
+
+Gaul, 121, 165, 183, 195, 257, 267, 269, 271, 279, 287, 289, 377, 379, 457
+
+Gauls, the, 385
+
+Genesis, 37, 301
+
+Germans, the, 269, 385, 389, 397, 479
+
+Geta, 359
+
+Getae, the, 357, 377, 393
+
+Gintonius, 279
+
+Glaucon, 209
+
+Glaukos, 219
+
+Graces, the, 351
+
+Greeks, the, 385, 387, 451
+
+Hades, 103
+
+Hadrian, 357, 418
+
+Harrison, J., 87
+
+Hector, 171, 401, 441
+
+Helen, 167
+
+Heliogabalus, 361
+
+Helios, 83, 119, 121, 135, 137, 139, 141, 143, 145, 147, 261, 283, 363,
+            379, 471
+
+Hera, 77, 113, 151, 349
+
+Heracleitus, 15, 23, 103, 129
+
+Heracles, 23, 70, 73, 91, 103, 105, 109, 111, 113, 203, 229, 347, 367,
+            375, 387, 413, 499
+
+_Heraclius, To the Cynic_, 73‐161
+
+Heraclius the Cynic, 69, 70
+
+Hercynian forest, 479
+
+Hermes, 9, 113, 125, 139, 141, 147, 149, 157, 347, 349, 357, 365, 367,
+            369, 371, 373, 375, 399, 403, 405, 407, 411, 415
+
+Herodotus, 9, 353, 435
+
+Hesiod, 79, 83, 149, 177, 179, 363, 443, 447, 507
+
+Hierapolis, 505
+
+Himerius, 153, 467
+
+Hippocleides, 9
+
+Hipponax, 325
+
+Homer, 13, 33, 37, 45, 73, 81, 83, 87, 119, 131, 137, 145, 167, 171, 175,
+            177, 183, 187, 189, 191, 193, 197, 211, 219, 229, 409, 425,
+            435, 441, 443, 447, 451, 453, 459, 461, 467, 497
+
+Horace, 63, 121, 325, 421
+
+Hylas, 113
+
+Hymettus, 169
+
+Hyperboreans, the, 245
+
+Iamblichus, 25, 47, 105, 117, 151
+
+Iberians, the, 379
+
+Illyria, 183, 195
+
+Illyrians, the, 377
+
+Illyricum, 241
+
+India, 77, 115, 387, 401
+
+Iolaus, 113
+
+Ionia, 183
+
+Ionian Sea, the, 205
+
+Iphicles, 51
+
+Ismenias of Thebes, 423
+
+Isocrates, 150, 275
+
+Isthmus, the, 93
+
+Italians, the, 377
+
+Italy, 121, 287
+
+Ithaca, 459
+
+Ixion, 77
+
+Jesus, 327, 413
+
+Jews, the, 313
+
+Julian, Count, 249, 429, 497
+
+Jupiter Capitoline, 355
+
+Juvenal, 11, 125, 355, 383
+
+Kasios, Mt., 487
+
+_Kronia_, the lost, 343
+
+Kronia, the, 343, 345
+
+Kronos, 213, 215, 345, 347, 369, 371, 413
+
+Lacedaemonians, the, 191, 243
+
+Laelius, 177
+
+Laestrygons, the, 191
+
+Lais, 127
+
+Lesbos, 421
+
+Leto, 153
+
+_Letter, Fragment of a_, 296‐339, 343
+
+Libanius, 200, 241, 301, 418, 419, 467, 485
+
+Lichas, 113
+
+Licinius, 367, 397
+
+Livy, 161, 179
+
+Loos, the month, 487
+
+Lotos‐Eaters, the, 15
+
+Lucian, 2, 5, 23, 245, 323, 343, 353, 375, 383, 391, 401
+
+Lucilianus, 279
+
+Lucius Gellius, 383
+
+Lucius Verus, 359
+
+Lucretius, 29
+
+Lucullus, 383
+
+Lupicinus, 275, 279, 281
+
+Lutetia (Paris), 429
+
+Lyceum, the, 125, 157, 231
+
+Lycurgus, 205, 225
+
+Lydians, the, 435
+
+Macedonians, the, 213
+
+Macellum, 251
+
+Macrinus, 361
+
+Magnentius, 367
+
+Magnesia, 89
+
+Mallians, the, 401
+
+Mammaea, 361
+
+Marathon, 457
+
+Marcellus, 267
+
+Marcus Aurelius, 203, 359, 371, 395, 399, 407, 409, 411, 413
+
+Mardonius, 169, 259, 461, 463
+
+Marinus, 257
+
+Marius, Caius, 383
+
+Martial, 349
+
+_Matthew_, Gospel of, 7
+
+Maxentius, 397
+
+Maximians, the, 365, 367
+
+Maximus of Ephesus, 151, 467
+
+Maximus of Tyre, 71, 175
+
+Medes, the, 245
+
+Mediterranean, the, 379
+
+Megarian philosophy, 231
+
+Megarians, the, 189
+
+Memmorius, 121
+
+Menander the dramatist, 433, 453
+
+Menander the rhetorician, 30
+
+Menedemus, 229
+
+Messalina, 355
+
+Metroum, the, 5, 19
+
+Milan, 257, 261
+
+Milton, 395
+
+Minos, 359, 361, 367
+
+_Misopogon, the_, 49, 371, 420‐511
+
+Mithras, 415
+
+Mithridates, 383
+
+Moses, 299
+
+Mother of the Gods, 5, 113
+
+Multan, 401
+
+Murray, 69
+
+Muses, the, 65, 153, 157, 349, 421, 423
+
+Musonius, 233
+
+Mykonos, 455
+
+Mysians, the, 451
+
+Mysteries, the, 103, 105, 107, 109, 119, 161
+
+Narcissus, the freedman, 355
+
+Nausicaa, 461
+
+Naxos, 421
+
+Nebridius, 281
+
+Nemesis, 509
+
+Neocles, 207
+
+Nero, 233, 355
+
+Nerva, 357
+
+Nestor, 15
+
+Nicolaus, 233
+
+Nicomedia, 200, 418
+
+Nireus, 191
+
+Octavian, 351, 389, 397, 399, 405, 413
+
+Odysseus, 171, 189, 191, 441, 459, 461
+
+Oedipus, 133
+
+Oenomaus, 23, 53, 85, 91
+
+Olympia, 91, 93, 97, 159, 225
+
+Olympus, 109, 129, 147, 323, 325, 347
+
+Oreibasius, 265, 467
+
+Orpheus, 99, 105, 167
+
+Otho, 355
+
+Paeonians, the, 451
+
+Pallas, the freedman, 355
+
+Pan, 83, 105, 113, 149, 425
+
+Paris (Lutetia), 241, 279
+
+Parisians, the, 429
+
+Paros, 421
+
+Parthians, the, 357, 387, 395
+
+Patroclus, 191, 459
+
+Paul, St., 309
+
+Paul, a sycophant, 277
+
+Peirithous, 173
+
+Peleus, 193
+
+Penelope, 457
+
+Pentadius, 277, 281
+
+Pentheus, 117
+
+Pericles, 179, 181, 187
+
+Peripatetics, the, 25
+
+Perseus, 105
+
+Persia, 155, 231, 295, 387
+
+Persia, king of, 43, 63, 91
+
+Persians, the, 213, 385, 439
+
+Pertinax, 359
+
+Petavius, 29, 30
+
+_Peter, St._, 145
+
+Petulantes, the, 279
+
+Peucestes, 401
+
+Phaeacians, the, 435, 459
+
+Phaedo, 229, 231
+
+Phaethon, 83
+
+Phalaris, 357
+
+Phemius, 459
+
+_Philebus_, the, 155
+
+Philippi, 389
+
+Philiscus, 19, 91
+
+Philostratus, 301
+
+Phoenicians, the, 113
+
+Phrygia, 219, 431
+
+Phryne, 127
+
+Pindar, 77, 113, 149, 301, 507
+
+Pittacus, 205, 225
+
+Plato, 9, 21, 25, 27, 31, 39, 41, 51, 63, 70, 77, 79, 81, 93, 99, 101,
+            103, 105, 117, 119, 133, 139, 145, 149, 155, 157, 169, 173,
+            179, 181, 213, 221, 223, 231, 263, 307, 317, 325, 345, 347,
+            353, 363, 365, 369, 409, 457, 465, 467, 481
+
+Pliny, 401
+
+Plotinus, 117
+
+Plutarch, 55, 83, 89, 125, 131, 231, 245, 383, 385, 401, 423, 427, 447,
+            449, 477, 479
+
+Pnyx, the, 207
+
+Polemon, 169
+
+Pompey, 377, 381, 383, 385, 389, 405, 477
+
+Pontus, the, 489
+
+Porphyry, 117
+
+Portico, the, 125
+
+Poseidon, 373, 389
+
+Praechter, 70
+
+Priam, 441
+
+Priscus, 467
+
+Probus, 363
+
+Prodicus, 70, 105
+
+Prometheus, 9, 41
+
+Propontis, the, 195
+
+_Protagoras_, the, 41
+
+Protarchus, 155
+
+Pylos, 15
+
+Pyrrho, 327
+
+Pyrrhus, 387
+
+Pythagoras, 15, 22, 25, 33, 41, 51, 63, 155, 161, 179, 195, 325, 353
+
+Pythagoreans, the, 47, 155, 231
+
+Pythian oracle, 11, 15, 23, 33, 53, 159
+
+Quadi, the, 271
+
+Quirinus, 347, 355, 367, 369, 383
+
+Rhadamanthus, 363
+
+Rhea, 349
+
+Rhine, the, 269, 271, 273, 377, 423
+
+Rhodes, 301
+
+Romans, the, 379, 385, 397, 471, 479
+
+Rome, 241, 331, 391, 475, 479
+
+Romulus, 347
+
+Salii, the, 273
+
+_Sallust, Address to_, 166‐197
+
+Sallust, 69, 70, 121, 165, 277, 279, 343
+
+Salmoneus, 149
+
+Samos, 81, 155, 179, 447
+
+Sardis, 435
+
+Sarmatians, the, 271
+
+Saturn, 345
+
+Satyrs, the, 113
+
+Scipio Africanus, 177, 179
+
+Scipios, the, 383
+
+Scythians, the, 245, 305, 391, 397
+
+Selene, 261
+
+Seleucus, 353
+
+Semele, 70, 109, 113, 115
+
+Serapis, 355
+
+Serenianus, the Cynic, 123
+
+Severus, Emperor, 359, 367
+
+Sextus Empiricus, 29
+
+Sextus Pompeius, 389
+
+Sicilians, the, 313
+
+Silenus, 21, 349, 351, 353, 355, 357, 359, 361, 363, 365, 369, 373, 393,
+            395, 399, 401, 403, 405, 407, 409, 411
+
+Silvanus, 257, 259
+
+Simmias, 231
+
+Simonides, 407
+
+Sinope, 5
+
+Sirens, the, 167
+
+Sirmium, 257
+
+Smicrines, 453
+
+Socrates, 5, 21, 25, 27, 31, 33, 85, 157, 159, 161, 169, 173, 175, 189,
+            207, 217, 229, 231, 313, 365, 465
+
+Solon, 55, 205, 225, 435
+
+Sophroniscus, 229
+
+Sparta, 241
+
+Spartacus, 383
+
+Stoa, the, 231
+
+Stoics, the, 17
+
+Stratonice, 449
+
+Suetonius, 351, 353, 381, 389, 391
+
+Sulla, 383
+
+Sura, 393
+
+Synesius, 427
+
+Syracuse, 313, 405
+
+Syria, 509
+
+Syrians, the, 451
+
+Tacitus, 233, 353, 355
+
+Tarentum, 471
+
+Tartarus, 51, 139, 323, 325, 355
+
+Taurus, 287
+
+Telamon, 113
+
+Teos, 499
+
+Termerus, 89
+
+Thebans, the, 379
+
+Thebes, 25, 333
+
+_Themistius, Letter to_, 202‐237, 43, 97, 103, 383, 391
+
+Themistius, 9, 71, 153, 167, 175, 200, 201, 363, 391, 423, 489
+
+Themistocles, 63, 245
+
+Theocritus, 155, 177, 189, 197, 357, 399, 425
+
+Theodosius, 200
+
+Theognis, 107, 185, 455
+
+Theophilus, Governor of Antioch, 491, 509
+
+Theophrastus, 15, 465
+
+Theseus, 89, 105, 173
+
+Thesmophoria, the, 35
+
+_Thessalonians_, 145
+
+Thessaly, 75
+
+Thrace, 75, 183, 195
+
+Thracians, the, 353, 391, 451, 457
+
+Thrasyleon, 453
+
+Thrasyllus, 233
+
+Thucydides, 81, 191
+
+Tiberius, 233, 353
+
+Tigris, the, 387
+
+Timaeus, 157
+
+_Timaeus_, the, 155
+
+Titus, 357
+
+Trajan, 357, 369, 373, 395, 397, 405, 413
+
+Tralles, 251
+
+Trojans the, 167
+
+Troy, 191, 441
+
+Valerian, 361
+
+Vespasian, 355
+
+Vienne, 267, 279
+
+Vindex, 355
+
+Vitellius, 355
+
+Vosges Mts., 271
+
+Xenophon, 51, 85, 87, 105, 153, 181, 209, 229, 459
+
+Xerxes, 63, 173, 213, 461
+
+Zamolxis, 175, 353, 393
+
+Zeller, 200
+
+Zeno, 25, 63, 177, 325, 351
+
+Zeus, 17, 41, 43, 83, 93, 105, 109, 111, 113, 115, 135, 137, 141, 145,
+            149, 197, 283, 305, 307, 351, 367, 369, 395, 409, 411, 413,
+            445, 467, 475, (Kasios) 487, 499
+
+Zonaras, 425
+
+Zosimus, 241
+
+
+
+
+
+
+FOOTNOTES
+
+
+    1 Cf. Bernays, _Lukian und die Kyniker_, Berlin, 1879.
+
+    2 224 C.
+
+    3 Aristides, _Orations_ 402 D.
+
+    4 The precise meaning of the phrase is uncertain; it has been
+      suggested that it arose from the custom of altering or
+      “countermarking” coins so as to adapt them for the regular currency;
+      see 192 C, _Oration_ 7. 208 D.
+
+    5 ἱκανὰς Naber adds.
+
+    6 φαμεν Hertlein suggests, φασι MSS.
+
+    7 A proverb signifying that all is topsy‐turvy: cf. Euripides, _Medea_
+      413 ἄνω ποταμῶν ἱερῶν χωροῦσι παγαί.
+
+    8 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 B.C.
+
+    9 For the tradition that Diogenes died of eating a raw octopus cf.
+      Lucian, _Sale of Creeds_ 10.
+
+   10 A pupil of Socrates and founder of the Cynic sect.
+
+   11 A proverb, but Julian may allude to _Matthew_ 6. 28.
+
+   12 Herodotus 6.129; Hippocleides, when told by Cleisthenes that by his
+      unbecoming method of dancing he had “danced away his marriage,” made
+      this answer which became a proverb.
+
+   13 καταπεμφθεῖσα Reiske would add.
+
+   14 τῆς ζωῆς Wright σώματος Hertlein, MSS. Petavius suspects corruption.
+
+   15 θεῷ Klimek, θεῶν Hertlein, MSS.
+
+   16 An echo of Plato, _Philebus_ 16 C; cf. Themistius 338 C.
+
+   17 _e.g._ eloquence, commerce, and social intercourse.
+
+   18 ταῦτα Hertlein suggests, τὰ MSS.
+
+   19 προσήκειν—ἄνθρωπον, Hertlein suggests, cf. Maximus of Tyre 4. 7; ἔφη
+      τὰ μεταξὺ τοῦ ζῷον εἶναι τὸν ἄνθρωπον MSS.
+
+   20 Cf. 188 B; Juvenal, _Satires_ 11. 27; E caelo descendit γνῶθι
+      σεαυτόν.
+
+   21 _Odyssey_ 4. 379.
+
+   22 _Iliad_ 13. 355.
+
+   23 Nestor; _Odyssey_ 3. 174.
+
+   24 Heracleitus _fr._ 80.
+
+   25 Cf. _Oration_ 4. 143 A.
+
+   26 οὐδ᾽ ὁ Hertlein suggests, οὐδὲ MSS.
+
+   27 ἔτι Hertlein suggests, ἤδη Reiske, ἐστὶν MSS.
+
+   28 Zeno of Citium in Cyprus, the founder of the Stoic school.
+
+   29 Julian seems to mean that Zeno and the Stoics could not accept
+      without modification the manner of life advocated by the Cynic
+      Crates.
+
+   30 δὴ Hertlein suggests, δὲ MSS.
+
+   31 ἀπεληλακόσι Naber, ἀπεληλάκασι Hertlein, MSS.
+
+   32 παρίασιν Cobet, παριᾶσιν Hertlein, MSS.
+
+   33 οἳ διχάδε Hertlein suggests, cf. _Symposium_ 215, οἱ δὲ MSS.
+
+   34 Cf. _Oration_ 5. 159 B.
+
+   35 Cf. _Oration_ 7. 210 D, 212 A.
+
+   36 Plato, _Symposium_ 215.
+
+   37 Before αἴτιος Cobet omits τις.
+
+   38 Before κατέλιπεν Cobet omits οὗτος.
+
+   39 οὕτω φιλοσοφῆσαι Reiske suggests, lacuna Hertlein, MSS.
+
+   40 μόνον Hertlein suggests, πρῶτον MSS.
+
+   41 Of Gadara, a Cynic philosopher whose date is probably the second
+      century A.D.; cf. 199 A, 209 B, 210 D, 212 A.
+
+   42 Lucian, _Sale of Creeds_ 8, makes Diogenes say that he had modelled
+      himself on Heracles.
+
+   43 Heracleitus _fr._ 16, Bywater.
+
+   44 Cf. _Oration_ 7. 208 D, 211 B, 211 C.
+
+   45 Apollo.
+
+   46 Of Thebes, the Cynic philosopher, a pupil of Diogenes; he lived in
+      the latter half of the fourth century B.C.
+
+   47 Plato, _Laws_ 730 B.
+
+   48 _Alcibiades_ i. 129 A.
+
+   49 _Crito_ 44 C.
+
+   50 _Epistle_ 2. 314 C; 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.
+
+   51 τῇ καθαρᾷ χρῆσθαι Hertlein suggests, τῇ γε ὡς ἀρχῃ MSS., corrupt.
+
+   52 δὲ Hertlein suggests.
+
+   53 τὴν Naber suggests.
+
+   54 Cf. Lucretius, _De Rerum Natura_ 3. 359 foll.; Sextus Empiricus,
+      _Adversus Mathematicos_ 7. 350.
+
+   55 αὐτὸ τοῦτο Hertlein suggests, αὐτοῦ MSS.
+
+   56 τὴν θεωρίαν Hertlein suggests, πρὸς τὴν θεωρίαν MSS., θεωρίας
+      Petavius.
+
+   57 δὲ after ἀπέδοσαν Hertlein suggests, τε MSS.
+
+   58 δοκοῦσιν· Hertlein suggests, δοκοῦσιν, MSS.
+
+   59 δὲ Hertlein suggests, δὴ MSS.
+
+   60 τούτους; οὐχ ὡς Hertlein suggests, τούτους, ὡς MSS.
+
+   61 καὶ γὰρ Hertlein suggests, καίτοι MSS.
+
+   62 Plato, _Protagoras_ 314 A.
+
+   63 _Phaedo_ 81 A.
+
+   64 _Iliad_ 5. 304.
+
+   65 δὲ after ἀνθρώπων Hertlein suggests.
+
+   66 ἀνάλωται Hertlein suggests, δείκνυται MSS.
+
+   67 μᾶλλον Hertlein suggests, μόνον MSS.
+
+   68 πως Hertlein suggests, ἴσως MSS.
+
+   69 Demeter, who regulated the customs of civilised life, especially
+      agriculture: her festival was the Thesmophoria.
+
+   70 _Odyssey_ 12. 331.
+
+   71 οὔτι ἄλογον Hertlein suggests, οὐ χαλεπὸν MSS.
+
+   72 _Genesis_ 9. 3.
+
+   73 _Timaeus_ 77 B.
+
+   74 Plato, _Protagoras_ 321 A, B; Plato however says that the theft of
+      fire by Prometheus saved mankind, and that later Zeus bestowed on
+      them the political art.
+
+   75 ἔχων οὐδ᾽ οἰκέτην Kaibel, οὐκ οἰκέτην ἔχων Hertlein, MSS.; Hertlein
+      prints the second verse as prose.
+
+   76 Cf. _Letter to Themistius_ 256 D; Nauck, _Adespota Fragmenta_ 6;
+      Diogenes Laertius, 6. 38, says that this was a favourite quotation
+      of Diogenes; its source is unknown.
+
+   77 Cf. 188 C, Plato, _Laws_ 730 B.
+
+   78 The stater or Daric was worth about a sovereign.
+
+   79 _Iliad_ 5. 766.
+
+   80 ταῦτὰ Hertlein suggests, ταῦτα MSS.
+
+   81 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, _Placita_ 1. 7. Pythagoras, _Aureum Carmen_
+      47, Mullach νὰ μὰ τὸν ἁμετέρᾳ ψυχᾷ παραδόντα τετρακτύν.
+
+   82 πως Hertlein suggests, πάντως MSS.
+
+   83 Cf. _Oration_ 268 D; Euripides _fr._ 1007 Nauck ὁ νοῦς γὰρ ἡμῶν
+      ἐστιν ἐν ἑκάστῳ θεός; Iamblichus, _Protrepticus_ 8. 138.
+
+   84 ζηλωταὶ ἐάσαντες Hertlein suggests, ζηλώσαντες MSS.
+
+   85 πρὶν Hertlein suggests, καὶ τρίτον MSS.
+
+   86 Euripides _fr._ 488; _Misopogon_ 358 D.
+
+   87 Cf. _Oration_ 1. 40 B, 2. 74 C, notes.
+
+   88 ταῦτα καὶ Hertlein suggests, καὶ ταῦτα MSS.
+
+   89 δύνῃ Hertlein suggests, cf. Diogenes Laertius 6. 5. 2; δύνασαι MSS.
+
+   90 Cf. Plato, _Epistles_ 326 B.
+
+   91 An echo of Xenophon, _Anabasis_ 7. 1. 29.
+
+   92 Diogenes Laertius 6. 86; _Palatine Anthology_ 9. 497; Julian
+      paraphrases the verses of Crates, cf. Crates _fr._ 14, Diels.
+
+   93 _Palatine Anthology_ 10. 104.
+
+   94 ἑθεράπευε Hertlein suggests, ἐθεράπευσε MSS.
+
+   95 _I.e._ parodies such as the verses here quoted which parody Solon’s
+      prayer _fr._ 12, Bergk; cf. 213 B.
+
+   96 ὄλβον Wright, cf. 213B, οἶτον MSS., Hertlein.
+
+   97 ἀγείρειν Cobet, ἀγινεῖν Hertlein, MSS.
+
+   98 καθυφείσθω Hertlein suggests, καθείσθω MSS.
+
+   99 Before κεκλημένος Cobet adds καὶ; cf. Oration 8. 250 C.
+
+  100 An echo of Euripides, _Phoenissae_ 551, περιβλέπεσθαι τίμιον, κενὸν
+      μὲν οὖν.
+
+  101 Thucydides 1. 118.
+
+  102 εὐδαιμονήσουσιν Hertlein suggests, εὐδαιμονήσωσιν MSS.
+
+  103 αὐτῷ Cobet, οὕτω Hertlein, MSS.
+
+  104 δρᾶν, Petavius, φάναι Hertlein, MSS.
+
+  105 ψυχρῷ Naber, θερμῷ Hertlein, MSS.
+
+  106 φιλονεικῶν Hertlein suggests, φιλῶν νεκρὸν, MSS.
+
+  107 Cf. Dio Chrysostom, _Oration_ 6. 12, Arnim.
+
+  108 A proverb; Sicily was famous for good cooking; cf. Plato, _Republic_
+      404 D; Horace, _Odes_ 1. 1. 18, “Siculae dapes.”
+
+  109 Demosthenes, _De Corona_ 47.
+
+  110 σὺ Reiske adds, παραμενέτω μέν σοι Reiske conjectures, lacuna
+      Hertlein, MSS.
+
+  111 Demosthenes, _De Corona_, 308, cf. Vol. I. _Oration_ 5. 178 D.
+
+  112 Murray’s translation of Sallust in _Four Stages of Greek Religion_,
+      New York, 1912.
+
+  113 _Oration_ 7, 219.
+
+  114 Cf. Vol. I, _Oration_ 2. 56 D.
+
+  115 Asmus, _Julian und Dion Chrysostomus_, 1895; cf. Praechter, _Archiv
+      für Geschichte der Philosophie_ 5. _Dion Chrysostomus als Quelle
+      Julians._ Julian only once mentions Dio by name, _Oration_ 7, 212 C.
+
+  116 Themistius, 280 A.
+
+  117 Maximus of Tyre, _Dissertation_ 20.
+
+  118 Eupolis _fr._ 4.
+
+  119 Cf. _Misopogon_ 366 C.
+
+  120 _Odyssey_ 20. 18.
+
+  121 After Καρίᾳ Reiske suggests ἀνέφανη.
+
+  122 οἱ Cobet adds.
+
+  123 οἱ Cobet adds.
+
+  124 τε Hertlein suggests, τι MSS.
+
+  125 Ἰξίων νεφέλῃ τινὶ Cobet, lacuna Hertlein, MSS.
+
+  126 τούτοις ἀντ᾽ ἀληθοῦς ψευδὴς Cobet, lacuna Hertlein, MSS., ἐντέτηκε
+      Wright, τέτηκε Hertlein, MSS.
+
+  127 αὐτοῖς Wright, αὐτῷ Hertlein, MSS.
+
+  128 προσαρτῶσι Hertlein suggests, προσαρτᾶν MSS.
+
+  129 Ἱππεῖς ἐν Θετταλίᾳ καὶ Θραᾴκῃ was a well‐known proverb; cf.
+      _Oration_ 2. 63 C, D.
+
+  130 _i.e._ Hera; cf. Pindar, _Pythian_ 2. 20 foll.; Dio Chrysostom 4.
+      130, Arnim.
+
+  131 Cf. Plato, _Theaetetus_ 151 E.
+
+  132 The whole passage echoes Plato, _Phaedrus_ 251.
+
+  133 Cf. Archilochus _frr._ 86, 89; Archilochus used the beast‐fable or
+      parable: Julian here ignores his own distinction and uses the wider
+      term “myth.” Hesiod used myth as well as fable.
+
+  134 Plato, _Phaedo_ 61 B.
+
+  135 τὴν τύχην Cobet, οὐ τὴν τύχην Hertlein, MSS.
+
+  136 μὴν Hertlein suggests, μὲν MSS.
+
+  137 τί δέον ὀνομάσαι; τί Reiske, δέον ὀνομάσαι, τὸν Hertlein MSS.
+
+  138 ῥᾷον Hertlein suggests, ῥᾴδιον MSS.
+
+  139 Literally a boat: a proverb; _Anonym. Com. Gr. Frag._ 199.
+
+  140 _Iliad_ 5. 442; Hesiod, _Theogony_ 272.
+
+  141 An echo of Plutarch, _Antonius_ 28: τὸ πολυτελέστατον, ὡς Ἀντιφῶν
+      εἶπεν, ἀνάλωμα, τὸν χρόνον.
+
+  142 οὕτω Hertlein suggests, αὐτῷ MSS.
+
+  143 μήτι Cobet μήτοι Hertlein, MSS.
+
+  144 διαλέξομαι Cobet, διηγήσομαι Spanheim, Hertlein, V illegible.
+
+  145 παιομένους Cobet, πολεμουμένους Hertlein, MSS.
+
+  146 Cf. _Oration_ 6. 188 A, B.
+
+  147 Cf. _Oration_ 6. 187 C.
+
+  148 The pit or chasm at Athens into which the bodies of criminals were
+      thrown; cf. Xenophon, _Hellenica_ 1. 7. 20.
+
+  149 For the ceremony of driving out the scapegoat see Harrison,
+      _Prolegomena to Greek Religion_ 97; Frazer, _Golden Bough_, Vol. 3,
+      p. 93.
+
+  150 _i.e._ Homer.
+
+  151 _Odyssey_ 3. 73.
+
+  152 ἄρα περιπατοῦσιν Hertlein suggests, ἀναστρέφονται καὶ περιπατοῦσιν
+      Cobet, ἀναπατοῦσιν MSS.
+
+  153 ὁμολογουμένως Cobet, ὁμολογουμένας Hertlein, MSS.
+
+  154 χωρείτω Hertlein suggests, χαιρέτω MSS.
+
+  155 τῆς Cobet, τῆς τοῦ Hertlein, MSS.
+
+  156 A proverb; cf. Archilochus _fr._ 27, Bergk.
+
+  157 A robber whom Theseus killed; Plutarch, _Theseus_ 11.
+
+  158 _i.e._ Alexander.
+
+  159 Plato, _Phaedo_ 63 C.
+
+  160 Dio Chrysostom, _Oration_ 4. 12, Arnim.
+
+  161 ἀγείρειν Cobet, ἀσινῆ Hertlein, MSS.
+
+  162 Cf. _Oration_ 6. 199 D.
+
+  163 _Bacchae_ 370.
+
+  164 συνεκροτείτην Cobet, Hertlein approves, συνεκροτεῖτον MSS.
+
+  165 συνεγιγνέσθην Cobet, Hertlein approves, συνεγέγνεσθον MSS.
+
+  166 _i.e._ in honour of Olympian Zeus.
+
+  167 Cf. Themistius 182 A.
+
+  168 _Phoenissae_ 472.
+
+  169 φαίνονται Hertlein suggests, ἐφαίνοντο MSS.
+
+  170 ἐπιτιθεὶς Hertlein suggests, ἐπιθεὶς MSS.
+
+  171 προρρητέον Reiske, lacuna Hertlein, MSS.
+
+  172 τῷ πρακτικῷ Hertlein suggests, τῷ τε ἠθικῷ MSS.
+
+  173 λογίσαισθε Cobet, λογίσεσθε Hertlein, MSS.
+
+  174 Plato, _Timaeus_ 54 A.
+
+  175 τοῦ φυσικοῦ τῷ Hertlein suggests, τῷ φυσικῷ οὔτε MSS.
+
+  176 Heracleitus _fr._ 123, Diels; cf. Themistius 69 B.
+
+  177 σ᾽ ἐχρῆν Hertlein suggests, ἐχρῆν MSS.
+
+  178 Orpheus.
+
+  179 _i.e._ in his allegory the Choice of Heracles; Xenophon,
+      _Memorabilia_ 2. 1. 2; Julian, _Oration_ 2. 56 D.
+
+  180 _i.e._ Pan and Zeus; cf. 208 B.
+
+  181 _i.e._ ethics and theology; cf. 216 B.
+
+  182 Iamblichus; cf. _Oration_ 4. 157 D.
+
+  183 Cf. _Oration_ 5. 170.
+
+  184 Cf. _Oration_ 4. 144 A.
+
+  185 A proverb for mysterious silence; cf. Theognis 815; Aesch. _Ag._ 36.
+
+  186 δὴ Cobet, δὲ Hertlein, MSS.
+
+  187 κατὰ Cobet, καὶ Hertlein, MSS.
+
+  188 Cf. _Oration_ 4. 149 B.
+
+  189 Cf. _Oration_ 5. 170 B, C.
+
+  190 Cf. Dio Chrysostom, _Oration_ 1. 61, Arnim.
+
+  191 Cf. 230 B.
+
+  192 Apollodorus, _Bibliotheca_ 2; Athenaeus 11. 470.
+
+  193 This is perhaps a passing sneer at the Christians and need not be
+      taken too seriously.
+
+  194 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.
+
+  195 Cf. Euripides, _Bacchae_ 279 foll.
+
+  196 Cf. Pindar _fr._ 85.
+
+  197 Cf. _Oration_ 4. 134 A.
+
+  198 An oracular verse from an unknown source.
+
+  199 μεταβαλεῖν Hertlein suggests, μεταβάλλειν MSS.
+
+  200 τινῶν Hertlein suggests, τινὰ MSS.
+
+  201 ἡμερίς = the vine; ἥμερος = gentle.
+
+  202 κόσμω ... κατ ... γματ ... ξιν V, lacuna MSS.
+
+  203 ἄξια, φράζειν δέ γ᾽ οὐ ῥᾴδια ἐμοί Hertlein suggests, lacuna MSS.
+
+  204 Here follows a lacuna of several words.
+
+  205 Cf. Plato, _Republic_ 382 D.
+
+  206 Πενθεὺς ἔπαθε MSS.; Hertlein would omit ἔπαθε.
+
+  207 ἂν Hertlein would add.
+
+  208 τελεσιουργηθῇ Hertlein suggests, τελεσιουργηθείη MSS.
+
+  209 A proverb for forced laughter, cf. _Odyssey_ 22. 302; Plato,
+      _Republic_ 337 A.
+
+  210 δράτω τοῦτο Hertlein suggests, πρῶτον τῷ MSS.
+
+  211 τοῖς ξύλοις Hertlein would add; Naber suggest βάκτροις.
+
+  212 προσκτῶνται Hertlein suggests, προσῆν οἶμαι MSS.
+
+  213 προσαχθῆναι Hertlein suggests, πραχθῆναι MSS.
+
+  214 Hellebore, supposed to be a cure for madness, grew at Anticyra;
+      hence the proverb: cf. Horace, _Satires_ 2. 3. 166.
+
+  215 Or “solitaries”; the word also means “heretic”; but Julian evidently
+      alludes to Christian monks who lived on charity.
+
+  216 ἰέναι Cobet, πορευόμεθα Hertlein suggests, lacuna V.
+
+  217 δὴ Cobet, δὲ Hertlein, MSS.
+
+  218 A proverb to express emulation; cf. Juvenal 2. 81.
+
+  219 Plutarch, _Erotici_ p. 759, says this of the Cynics; cf. Diogenes
+      Laertius 7. 121.
+
+  220 τοῦ δεῖνος Cobet, τοῦ δὲ Hertlein, MSS.
+
+  221 Empedocles, _fr._ 21, Diels.
+
+  222 Heracleitus, _fr._ 96, Diels.
+
+  223 ὡς φασὶ ταύτῃ Cobet, cf. Oration 4. 148 B, lacuna Hertlein, MSS.
+
+  224 σός· Hertlein suggests; σός, ὡς ἔφης MSS.
+
+  225 Cf. _Oration_ 4. 148 B.
+
+  226 223 A.
+
+  227 Archilochus.
+
+  228 ἐπεκτήσατο Naber, ἐκτήσατο Hertlein, MSS.
+
+  229 αὐτῷ τῶν Klimek, αὐτῷ καὶ τῶν Hertlein, MSS.
+
+  230 Constantine.
+
+  231 _Iliad_ 2. 474.
+
+  232 _Iliad_ 20. 221.
+
+  233 Cf. Plato, _Charmides_ 156 E.
+
+  234 The curse of Oedipus on his sons; cf. Euripides, _Phoenissae_ 67;
+      Plato, _Alcibiades_ 2. 138 C; Aeschylus, _Seven Against Thebes_ 817,
+      942.
+
+  235 The Christian churches were so called because they were built over
+      the tombs of the martyrs.
+
+  236 γένει αἴτιος Cobet, γένει καὶ παισὶν αἴτιος Hertlein, MSS.
+
+  237 ἐπικρατήσει Hertlein suggests, ἐπικρατήσῃ MSS.
+
+  238 _i.e._ between cousins.
+
+  239 τὸ σὸν Hertlein suggests, σὸν MSS.
+
+  240 Julian himself.
+
+  241 _Iliad_ 9. 231.
+
+  242 _Iliad_ 11. 164.
+
+  243 _Iliad_ 24. 348.
+
+  244 λειοτέρας, Klimek, λείας Hertlein, MSS.
+
+  245 δόρυ Hertlein suggests, μάχαιραν MSS; cf. 231 C.
+
+  246 _i.e._ as the god of eloquence.
+
+  247 Plato, _Republic_ 618 B.
+
+  248 Cf. Aeschylus, _Agamemnon_ 160.
+
+  249 περιβαλὼν Cobet, περιβάλλων Hertlein, MSS.
+
+  250 καταδυόμενος Naber thinks corrupt, but cf. _Letter to the Athenians_
+      285 A.
+
+  251 Literally “the Gorgon’s head,” which formed the centre of the aegis
+      or breastplate of Athene; cf. 234 A.
+
+  252 Constantius.
+
+  253 _Iliad_ 3. 415.
+
+  254 φιλεῖν Cobet, φίλων Hertlein, MSS.
+
+  255 λάθοι Hertlein suggests, λάθῃ MSS.
+
+  256 _Peter_ 1. 5. 8; _Thessalonians_ 1. 5. 6.
+
+  257 An echo of Plato, _Republic_ 495 E.
+
+  258 ταῖς ἐκείνων Cobet, ἐκείνων ταῖς Hertlein, MSS.
+
+  259 τὴν πανοπλίαν Hertlein suggests, πανοπλίαν MSS.
+
+  260 τῶν ἐντολῶν Hertlein suggests, ἐντολῶν MSS.
+
+  261 τοῦτο Hertlein suggests, τοῦτον MSS.
+
+  262 μαινομένου Hertlein suggests, τοῦ μαινομένου MSS.
+
+  263 Plato, _Phaedrus_ 244 foll.
+
+  264 _Odyssey_ 11. 235; Pindar, _Pythian_ 4. 143; Salmoneus was destroyed
+      by a thunder‐bolt for imitating the thunder and lightning of Zeus.
+
+  265 Maximus of Ephesus.
+
+  266 Iamblichus.
+
+  267 Literally “winged.”
+
+  268 φίλα Cobet, φιλικὰ Hertlein, MSS.
+
+  269 A direct quotation from Demosthenes, _De Corona_ 128; the word
+      omitted by Julian is κάθαρμα = “off‐scourings,” or “outcast,”
+      addressed by Demosthenes to Aeschines.
+
+  270 An echo of Xenophon, _Anabasis_ 1. 5. 14.
+
+  271 For this device of introducing hackneyed poetical and mythological
+      allusions cf. Themistius 330, 336 C; Aristides, _Oration_ 20. 428 D;
+      Himerius, _Oration_ 18. 1. Epictetus 3. 282.
+
+  272 A proverb for wealth; cf. Theocritus 10. 13.
+
+  273 δῆτα Cobet adds, lacuna Hertlein, MSS.
+
+  274 συστατικὸν Cobet, ἀστατικὸν V, Hertlein, ἐνστατικὸν Reiske,
+      εὐστατικὸν Spanheim.
+
+  275 δὴ Cobet, δὲ Hertlein, MSS.
+
+  276 προηγόρευτο Cobet, προηγορεύετο Hertlein, MSS.
+
+  277 Pythagoras.
+
+  278 _Philebus_ 12 C.
+
+  279 _Timaeus_ 40 D; Julian fails to see that Plato is not speaking
+      seriously.
+
+  280 Aristotle.
+
+  281 ἐκφοβήσεις Cobet, ἐκφοβήσῃς Hertlein, MSS.
+
+  282 ὁποίας Hertlein suggests, ὅπως MSS.
+
+  283 συνιεὶς Hertlein suggests, συνεὶς MSS.
+
+  284 μέγα φρονοῦντα Cobet, μεγαλοφρονοῦντα Hertlein, MSS.
+
+  285 τοῖς Naber, τούτοις Hertlein, MSS.
+
+  286 _Diogenes Laertius_ 6. 39.
+
+  287 Diogenes like Socrates claimed that he had a δαιμόνιον, a private
+      revelation to guide his conduct; cf. 212 D.
+
+  288 Cf. _Oration_ 4. 148 A, note.
+
+  289 This was the πρόρρησις or praefatio sacrorum; cf. Livy 45. 5.
+
+  290 cf. vol. i. p. 351.
+
+  291 κοινὸν Wright, καινὸν Hertlein, MSS.
+
+  292 ἂν—μιμήσαιτο Hertlein suggests, μιμήσεται MSS.
+
+  293 ἀντηχήσειε Hertlein suggests, ἀντηχήσει MSS.
+
+  294 _Odyssey_ 4. 227; a sophistic commonplace; cf. 412 D, Themistius 357
+      A; Julian seems to mean that the nepenthe was not really a drug but
+      a story told by Helen.
+
+  295 Plato, _Phaedo_ 60 B.
+
+  296 Cf. _Oration_ 2. 101 A.
+
+  297 Mardonius.
+
+  298 _Iliad_ 17. 720.
+
+  299 _Iliad_ 11. 401.
+
+  300 _Iliad_ 11. 163.
+
+  301 _Iliad_ 17. 242.
+
+  302 μόνος—φροντίδος Brambs regards as a verse; Hertlein prints as prose.
+
+  303 Nauck, _Adespota fragmenta_ 430.
+
+  304 ἀλλὰ Reiske supplies, lacuna Hertlein: after πραττόμενα several
+      words are lost.
+
+  305 πολυειδοῦς Cobet, πολυτελοῦς Hertlein, MSS.
+
+  306 Julian quotes from memory and paraphrases _Epistle_ 7. 325 C.
+
+  307 This feat of Xerxes became a rhetorical commonplace.
+
+  308 Aristophanes, _Acharnians_ 1; cf. 248 D.
+
+  309 A commonplace; Plato, _Laws_ 659 E; Julian, _Caesars_ 314 C; Dio
+      Chrysostom 33. 10; Themistius 63 B, 302 B; Maximus of Tyre 10. 6.
+
+  310 _Odyssey_ 11. 202.
+
+  311 Demosthenes, _De Corona_ 97; cf. Julian, _Epistle_ 53. 439 D.
+
+  312 Cf. _Caesars_ 309 C note.
+
+  313 Plato, _Charmides_ 156 D.
+
+  314 _Iliad_ 9. 524.
+
+  315 _Odyssey_ 9. 14.
+
+  316 οὐ μόνον οὐ δυσχεραίνω χαίρω δὲ Hertlein suggests, cf. 37 B, 255 D;
+      καὶ χαίρω γε MSS.
+
+  317 ἀρετῆς Hertlein suggests, τῆς ἀρετῆς MSS.
+
+  318 Theocritus 12. 15.
+
+  319 Hesiod, _Works and Days_ 293, 295 ὃς αὑτῷ πάντα νοήσῃ; Diogenes
+      Laertius 7. 25.
+
+  320 καὶ θατέρῳ Hertlein suggests, θατέρῳ MSS.
+
+  321 Diogenes Laertius 8. 10; Pythagoras persuaded his disciples to share
+      their property in common.
+
+  322 ὢν Hertlein would add.
+
+  323 ὁπουοῦν Cobet, ὅπου Hertlein, MSS.
+
+  324 τὴν οὗ Hertlein suggests, οὗ MSS.
+
+  325 θηρίοις Cobet, ὄρνισιν Hertlein, MSS.
+
+  326 Cf. Livy 27. 7.
+
+  327 Cobet rejects this sentence as a gloss; but Julian perhaps echoes
+      Plato, _Menexenus_ 246 C.
+
+  328 This a very inappropriate application to Pericles of the speech of
+      Critoboulos in Xenophon, _Symposium_ 4. 12; cf. Diogenes Laertius 2.
+      49.
+
+  329 The Attic stade = about 600 feet.
+
+  330 Epicharmus _fr._ 13.
+
+  331 _Iliad_ 15. 80.
+
+  332 ἐπῄει Reiske adds.
+
+  333 νυκτέρων Cobet, νυκτερινῶν Hertlein, MSS.
+
+  334 Theognis 153. τίκτει τοι κόρος ὕβριν, ὅταν κακῷ ὄλβος ἔπηται.
+
+  335 Euripides, _Phoenissae_ 165, μορφῆς τύπωμα στέρνα τ᾽ ἐξῃκασμένα.
+
+  336 Nauck, _Adespota trag. frag._ 108.
+
+  337 ἐνδίδωσι Hertlein suggests, δίδωσι MSS.
+
+  338 δῆλον Cobet, δῆλοι Hertlein, MSS.
+
+  339 πρωτεῖα Cobet, πρῶτα Hertlein, MSS.
+
+  340 _Iliad_ 5. 304.
+
+  341 Cf. 243 C.
+
+  342 Two familiar proverbs.
+
+  343 _Iliad_ 9. 420.
+
+  344 _Iliad_ 1. 55.
+
+  345 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.
+
+  346 πόνων Hertlein suggests, φόβων MSS.
+
+  347 Cf. Dio Chrysostom 13. 4, Arnim.
+
+  348 _Odyssey_ 5. 84.
+
+  349 _Iliad_ 2. 673.
+
+  350 _Odyssey_ 10. 119 foll.
+
+  351 _Odyssey_ 13. 332.
+
+  352 Cf. _Oration_ 6. 201 C; Thucydides 1. 118.
+
+  353 _Iliad_ 24. 63.
+
+  354 _Iliad_ 8. 1.
+
+  355 _Odyssey_ 3. 1.
+
+  356 _Odyssey_ 19. 172.
+
+  357 ὑπερέχον Naber, ὑπάρχον Hertlein, MSS.
+
+  358 ὀρέγεσθαι Petavius, lacuna Hertlein, MSS.
+
+  359 ἄγουσα Cobet, ῥέπουσα Hertlein, ... οὐσα V.
+
+  360 The Propontis.
+
+  361 Sallust was a native of Gaul.
+
+  362 These are regular epithets of Zeus.
+
+  363 Theocritus 7. 57.
+
+  364 _Odyssey_ 24. 402; and 10. 562.
+
+  365 Themistius 260 C, 345 C.
+
+  366 245 D.
+
+  367 33, 295 B.
+
+  368 Vol. 5, p. 742.
+
+  369 Libanius _Epistle_ 1061 mentions an Oration by Themistius in praise
+      of Julian, but this is not extant.
+
+  370 διαιτημάτων Naber, διηγημάτων Hertlein, MSS.
+
+  371 The Emperor Marcus Aurelius.
+
+  372 Apparently an echo of Dio Chrysostom, _Oration_ 1. 9, Arnim.
+
+  373 Euripides, _Orestes_ 16.
+
+  374 γ᾽ ἂν Hertlein suggests, γοῦν MSS.
+
+  375 εὐφυῶς Reiske adds.
+
+  376 καὶ Γλαύκωνα ... λέγει· τὸν δὲ Wyttenbach, Γλαύκωνα δὲ ἐκεῖνον ὡς
+      Ξενοφῶν λέγει, καὶ τὸν Hertlein, MSS.
+
+  377 After λεγόμενον several words are lost.
+
+  378 λόγῳ Reiske, λόγοι Hertlein, MSS.
+
+  379 The Bosporus; Themistius was probably at Constantinople.
+
+  380 Epicurus; his advice was λαθὲ βιώσας.
+
+  381 Literally “from the βῆμα,” _i.e._ the stone on the Pnyx from which
+      the Athenian orator addressed the people.
+
+  382 _Memorabilia_ 3. 6. 1.
+
+  383 Alcibiades.
+
+  384 The Stoic philosopher.
+
+  385 Cf. Aristotle, _Nicomachean Ethics_ 1. 10. 6.
+
+  386 Cf. _Oration_ 6. 195B, note.
+
+  387 _Iliad_ 2. 25.
+
+  388 παρασκευῆς Hertlein would read, τῆς παρασκευῆς MSS.
+
+  389 θαυμασιώτερον MSS.; Hertlein following Cobet reads θαυμαστότερον but
+      in later Preface would restore MSS. reading.
+
+  390 Alexander.
+
+  391 θεῖον Hertlein suggests, θεὸν MSS.
+
+  392 _Laws_ 709B.
+
+  393 A play on words: διανομὴ and νόμος are both connected with νέμω =
+      “to distribute.”
+
+  394 _Laws_ 713‐714; Julian condenses and slightly alters the original.
+
+  395 Ἀθηνῶν Cobet, Ἀθηναίων Hertlein, MSS.
+
+  396 We know nothing more of the events here mentioned.
+
+  397 A proverb derived from _Iliad_ 6. 236, where Glaukos exchanges his
+      golden armour for the bronze armour of Diomede.
+
+  398 Aristophanes, _Wasps_ 1431.
+
+  399 ὡς Klimek, ὅς Hertlein, MSS.
+
+  400 τὸν τοιοῦτον εἶδος πολιτείας Hertlein suggests, cf. Aristotle
+      _Politics_ 3. 16, 1287 a, τὸ τοιοῦτον εἶδος MSS.
+
+  401 ὃς Hertlein would add.
+
+  402 Several words indicating the second point enumerated seem to have
+      been lost.
+
+  403 οἷόν Hertlein suggests, ὃ MSS.
+
+  404 A proverb; cf. “bringing coals to Newcastle.”
+
+  405 Aristotle, _Politics_ 3. 15. 1286B.
+
+  406 _Ibid_ 3. 16. 1287A.
+
+  407 Cf. Plato, _Theaetetus_ 153.
+
+  408 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.
+
+  409 Aristotle, _Politics_ 7. 3. 1325B.
+
+  410 _Odyssey_ 21. 26.
+
+  411 ἐν τῷ πράττειν ... τοὺς κυρίους Hertlein suggests, τοὺς ἐν τῷ
+      πράττειν ... κυρίους MSS.
+
+  412 πρότερος Hertlein suggests, πρότερον MSS.
+
+  413 The father of Socrates.
+
+  414 This school was founded by Phaedo in Elis and later was transferred
+      by Menedemus to Eretria.
+
+  415 The Megarian school founded by Euclid was finally absorbed by the
+      Cynics.
+
+  416 Simmias and Cebes were Pythagoreans; cf. Plato, _Phaedo_, where they
+      discuss with Socrates.
+
+  417 Alexander; Julian seems to be misquoting Plutarch, _Moralia_ 78 D.
+
+  418 Cf. _Caesars_ 326 B note.
+
+  419 A historian under Augustus.
+
+  420 The Platonic philosopher and astrologer, cf. Tacitus, _Annals_ 6.
+      21.
+
+  421 The Stoic philosopher exiled by Nero.
+
+  422 ἁπάσῃ μηχανῇ follows ὑμῶν in MSS.; Hertlein suggests present
+      reading.
+
+  423 τε Hertlein suggests, γε MSS.
+
+  424 Demosthenes, _De Corona_ 23.
+
+  425 Cf. _Caesars_ 323 B.
+
+  426 The first King of Media; reigned 709‐656 B.C.
+
+  427 A priest of Apollo whose story and date are uncertain.
+
+  428 A Scythian prince who visited Athens at the end of the sixth century
+      B.C.; cf. Cicero, _Tusculan Disputations_ 5. 32; Lucian,
+      _Anacharsis_.
+
+  429 The story is told in Plutarch, _Themistocles_.
+
+  430 Athene.
+
+  431 τὸν ἐμὸν Hertlein suggests, ἐμὸν MSS.
+
+  432 ἐξέδυσε Hertlein suggests, ἐρρύσατο οὐδὲ Cobet, ἐρρύσατο MSS.
+
+  433 Gallus.
+
+  434 Euripides, _Orestes_ 14, τί τἄρρητ᾽ ἀναμετρήσασθαί με δεῖ;
+
+  435 ἡμᾶς Hertlein, Reiske suggest, ὑμᾶς MSS.
+
+  436 ἀπὸ τῆς ἐν Τράλλεσι φυγῆς Hertlein suggests, ἁπὸ τραλφυγῆς V, ἀπο
+      τρα φυγῆς Petavius.
+
+  437 διάγοντε Hertlein suggests, διαγαγόντες MSS.
+
+  438 The castle of Macellum.
+
+  439 Cf. Demosthenes, _Against Meidias_ 41.
+
+  440 Eusebius; cf. Ammianus Marcellinus 14. 11; 22. 3.
+
+  441 The sister of Gallus was the first wife of Constantius.
+
+  442 ἀκηκόατε Cobet, ἠκούσατ
+
+  443 δὴ Hertlein suggests, δὲ MSS.
+
+  444 The title of Caesar.
+
+  445 Gaudentius.
+
+  446 A town in Illyricum.
+
+  447 For the account of this alleged conspiracy cf. Ammianus Marcellinus
+      15. 3.
+
+  448 Cf. _Oration_ 1. 48 C; 2. 98 C, D.
+
+  449 At Milan.
+
+  450 Milan.
+
+  451 Eusebius.
+
+  452 περιβλέπων ... σοβῶν Hertlein suggests, περιβλέποντες ... σοβοῦντες
+      MSS.
+
+  453 Cf. _Oration_ 1. 32 A. The origin of the proverb is obscure; cf.
+      Cicero, _Letter to Atticus_ 9. 13.
+
+  454 Mardonius.
+
+  455 ἐδεχόμην Naber, δὲ εἱλόμην Hertlein, MSS.
+
+  456 ὁμωρόφιος Cobet, ὁμορόφιος Hertlein, MSS.
+
+  457 ἔδειξεν Hertlein suggests, ἐπέδειξεν MSS.
+
+  458 τριακοστὸν Hertlein suggests, τριακοσιοστὸν MSS.
+
+  459 ἀφελῶς Cobet, ἀσφαλῶς Hertlein, MSS.
+
+  460 An echo of Plato, _Phaedo_ 62 C; cf. _Fragment of a Letter_ 297 A.
+
+  461 Cf. Ammianus Marcellinus 15. 8.
+
+  462 Oreibasius; cf. _Letter_ 17.
+
+  463 ὑπακούοντα Hertlein suggests, ὑπακούσοντα MSS.
+
+  464 355 A.D.
+
+  465 αὐτὸς MSS., Cobet, [αὐτὸς] Hertlein.
+
+  466 At Vienne.
+
+  467 Marcellus.
+
+  468 ὀλίγον Hertlein suggests, ὀλίγῳ MSS.
+
+  469 357 A.D.
+
+  470 Cologne.
+
+  471 Strasburg.
+
+  472 Chnodomar.
+
+  473 ἐπέστειλε πρός με τὸ αὐτὸ πράττειν Horkel, ἐπέστειλεν αὐτὸ πρός με,
+      πράττειν Hertlein, MSS.
+
+  474 δ᾽ after ἀφελόμενος Hertlein suggests.
+
+  475 Cf. Isocrates, _To Demonicus_ 14.
+
+  476 ἄσμενος
+
+  477 βλέπων ... κατανόησας Horkel, κατανόησας ... βλέπων Hertlein, MSS.
+
+  478 γραμματεῖον Horkel adds, δέλτον Naber.
+
+  479 δή Hertlein would add.
+
+  480 Julian was at Paris.
+
+  481 Cf. Thucydides I, lxxvii. 2.
+
+  482 ὢν Cobet, τῶν Hertlein, MSS.
+
+  483 _Odyssey_ 3. 173.
+
+      ᾐτέομεν δὲ θεὸν φῆναι τέρας, αὐτὰρ ὅ γ᾽ ἡμῖν δεῖξε καὶ ἠνώγει.
+
+  484 _i.e._ the title of Augustus.
+
+  485 ἐπιθήσεσθαι Cobet, ἐπιθέσθαι Hertlein, MSS.
+
+  486 ὡς καίσαρι Hertlein suggests, καίσαρι MSS.
+
+  487 Athanasius says that Epictetus was bishop of Centumcellae; hence
+      Petavius suggests Κεντουμκελλῶν for τῶν Γαλλιῶν.
+
+  488 Bregentz, on Lake Constance.
+
+  489 Epictetus was bishop of Centumcellae (Civita Vecchia); see critical
+      note.
+
+  490 cf. “Write in dust” or “write in water.”
+
+  491 Demosthenes, _Olynthiac_ 1. 27.
+
+  492 αἰδέσονται Cobet, εἴσονται Hertlein, MSS.
+
+  493 p. 256 C, between τὸ δὴ λεγόμενον and καὶ πεποιήκασι.
+
+  494 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. _Oration_ 2. 90 B.
+
+  495 ἀξιοῖμεν Hertlein suggests, ἀξιοῦμεν MSS.
+
+  496 παρὰ θεῶν Hertlein suggests, παρ᾽ αὐτῶν MSS.
+
+  497 _Genesis_ 3. 21.
+
+  498 Pindar, _Olympian Ode_ 7. 49; this became a Sophistic commonplace.
+      Cf. Menander (Spengel) 3. 362; Aristides 1. 807; Libanius 31. 6,
+      Foerster; Philostratus, *Imagines* 2. 270.
+
+  499 πονηροῖς Hertlein suggests, πολεμίοις MSS.
+
+  500 _Odyssey_ 6. 207.
+
+  501 ὑποστῆσαι Reiske would add.
+
+  502 ἐθῶν Hertlein suggests, ἀγαθῶν Petavius, ἠθῶν MSS.
+
+  503 τέκνα Hertlein would add.
+
+  504 φυτευσάντων τῶν Hertlein suggests, νευσάντων MSS.
+
+  505 The connection of the thought is not clear, and Petavius thinks that
+      something has been lost.
+
+  506 Julian here prefers the Platonic account of the creation in the
+      _Timaeus_ to the Biblical narrative.
+
+  507 σωματικῶς Petavius, Hertlein approves, σωματικὰς MSS.
+
+  508 ἕτερον Hertlein suggests, δεύτερον Reiske, τρίτον MSS.
+
+  509 cf. St. Paul, _Acts_ 17. 25, “neither is he worshipped with men’s
+      hands, as though he needed anything.”
+
+  510 Of Syracuse, whose claim to be immortal was accepted by the
+      Sicilians.
+
+  511 Agamemnon; _Iliad_ 1. 23.
+
+  512 καὶ—ποιήσει Hertlein suggests, lacuna MSS.
+
+  513 ἀγαπῶμεν Hertlein suggests, ἀγαπήσομεν MSS.
+
+  514 ἐξελέγξῃ Hertlein suggests, ἐξελέγχῃ MSS.
+
+  515 cf. Plato, _Phaedo_ 62 C; _Letter to the Athenians_ 276 B.
+
+  516 Apollo.
+
+  517 An oracle from an unknown source: these verses occur again in
+      _Epistle_ 62. 451 A.
+
+  518 _Sc._ I will protect.
+
+  519 Euripides, _fr._ 488 Nauck; cf. 197 C, 358 D, 387 B, 391 this phrase
+      became a proverb; cf. Lucian, _Hermotimus_ 789.
+
+  520 ἀχλυόεντος Hertlein suggests; ἀχλυόεσσαν MSS.
+
+  521 An oracle from an unknown source.
+
+  522 θέα Brambs, MSS., θεῷ Reiske, Cobet, Hertlein.
+
+  523 πῶς Hertlein suggests, πάντως MSS.
+
+  524 ὥσπερ Hertlein suggests, ὅπερ MSS.
+
+  525 Hipponax of Ephesus, a scurrilous poet who wrote in choliambics (the
+      skazon) and flourished about the middle of the sixth century B.C.;
+      cf. Horace, _Epodes_ 6. 12.
+
+  526 γε Hertlein suggests, τε MSS.
+
+  527 τῷ Wright, ὡς Hertlein, MSS. The meaning is not clear and Petavius
+      suspects corruption.
+
+  528 τῷ Hertlein suggests, ὡς MSS.
+
+  529 κατὰ τῆς συμφορᾶς Hertlein suggests, καὶ τὰς συμφορὰς MSS.
+
+  530 ὡς καὶ Hertlein would add.
+
+  531 ἡμᾶς—σωφρονεῖν Cobet suggests, lacuna Hertlein, MSS.
+
+  532 εἰ γὰρ τοῦτο Hertlein suggests, εἴπερ ἐκ τούτου MSS.
+
+  533 ἔν ἄλλοις Cobet would add; cf. 298 A.
+
+  534 Cf. Aeschylus, _Seven Against Thebes_; Euripides, _Phoenissae_ 1118.
+
+      ὁ μάντις Ἀμφιάραος οὐ σημεῖ᾽ ἔχων
+      ὑβρισμέν᾽, ἀλλὰ σωφρόνως ἄσημ᾽ ὅπλα.
+
+  535 ἐχέτω Petavius suggests, lacuna Hertlein, MSS.
+
+  536 εὐδοκιμοῦντος Hertlein suggests, καλλίστου δοκοῦντος Reiske,
+      δοκοῦντος MSS.
+
+  537 γὰρ Hertlein would add.
+
+  538 The conclusion is lost, and may have been suppressed by Christian
+      copyists.
+
+  539 cf. _Oration_ 4. 157 C.
+
+  540 306 A.
+
+  541 Better known by its Latin name Saturnalia. Saturn is the Greek
+      Kronos.
+
+  542 φασί Cobet, lacuna V., Hertlein, ἐπιδείξει MSS.
+
+  543 _i.e._ not a fable with a moral nor an animal fable.
+
+  544 αὐτοὺς Hertlein suspects to be an interpolation.
+
+  545 Cf. Plato, _Phaedrus_ 247 B.
+
+  546 _Odyssey_ 6. 42.
+
+  547 ἐκαθεζέσθην Hertlein suggests, ἐκαθέζετον V., ἐκαθεζέτην MSS.
+
+  548 Cf. _Oration_ 4. 149 B, 154 D.
+
+  549 Cf. Martial 8. 51. 5: “Vera minus flavo radiant electra metallo”; it
+      is often uncertain whether electron means amber, or a combination of
+      4/5 gold and 1/5 silver.
+
+  550 χαριτοδότην Spanheim, cf. 148 D, χαριδότην Hertlein, MSS.
+
+  551 This is not in our Homer, but Julian may have in mind _Iliad_ 11.
+      76.
+
+  552 συνεκεκρότητο Hertlein suggests, συνεκροτεῖτο MSS.
+
+  553 ἀπαντώντων Spanheim, πάντων Hertlein, MSS.
+
+  554 Silenus is usually represented as bald.
+
+  555 Suetonius, _Augustus_ 16.
+
+  556 The Stoic philosopher.
+
+  557 Julian probably alludes to the influence on Augustus of Athenodorus
+      the Stoic.
+
+  558 A deity among the Thracians, who according to one tradition had been
+      a slave of Pythagoras; cf. Herodotus 4. 94; Plato, _Charmides_ 156
+      D; Julian 8. 244 A.
+
+  559 Cf. Plato, _Gorgias_ 525 D, E; _Republic_ 611 C; Tacitus, _Annals_
+      6. 6; Lucian, _Cataplus_ 27.
+
+  560 _Odyssey_ 16. 181; there is a play on the word πάροιθεν which means
+      also “in front.”
+
+  561 Δήμου Cobet, δήμου Hertlein, MSS., Δημοσθένους Spanheim.
+
+  562 _i.e._ Seleucus; cf. Suetonius, _Tiberius_ 56, 70.
+
+  563 Suetonius, _Tiberius_ 60.
+
+  564 Caligula.
+
+  565 _Knights_ 1111 foll.
+
+  566 Their riches were proverbial, cf. Juvenal 1. 109; 14. 32.
+
+  567 Tacitus, _Annals_ 11. 12; Juvenal 10. 330 foll.
+
+  568 τὸ σμῆνος Hertlein suggests, τὸν δῆμον MSS.
+
+  569 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, _Annals_ 4. 81.
+
+  570 Titus.
+
+  571 Domitian.
+
+  572 Phalaris of Agrigentum.
+
+  573 Nerva.
+
+  574 ἵστασθαι Cobet, ἵπτασθαι Hertlein, MSS.
+
+  575 Hadrian.
+
+  576 Antoninus Pius.
+
+  577 A proverb for niggardliness; cf. Theocritus 10. 50.
+
+  578 Verus was the family name of Marcus Aurelius.
+
+  579 Lucius Verus.
+
+  580 Commodus.
+
+  581 Faustina.
+
+  582 καὶ before κολαστικός Hertlein suggests.
+
+  583 παιδάρια Cobet, MSS., παιδαρίδια Hertlein, V., m.
+
+  584 εἶπεν Hertlein suggests, ἐπεῖπεν MSS.
+
+  585 Geta.
+
+  586 Caracalla.
+
+  587 Heliogabalus; cf. _Oration_ 4. 150 D, note.
+
+  588 Alexander Severus was assassinated in 235 A.D.
+
+  589 Mammaea.
+
+  590 Valerian died in captivity among the Persians.
+
+  591 Euripides, _Phoenissae_ 120.
+
+  592 Slightly altered from _Iliad_ 2. 872.
+
+  593 Cf. _Oration_ 1. 6 D.
+
+  594 Cf. _Oration_ 4. 155 B.
+
+  595 An oracular verse ascribed to Rhadamanthus by Aristotle, _Nic.
+      Ethics_ 5. 5. 3; attributed to Hesiod, _Fragments_ 150 Goettling; it
+      became a proverb.
+
+  596 Plato, _Laws_ 659 E; a rhetorical commonplace; Themistius 63 B.
+
+  597 Cf. Plato, _Symposium_ 215; cf. Julian, _Oration_ 6. 187 A.
+
+  598 A reference to the oracle of Apollo which declared that Socrates was
+      the wisest man of his times.
+
+  599 Cf. _Oration_ 1. 7 A, B.
+
+  600 _i.e._ the two Maximians, the colleagues of Diocletian.
+
+  601 Constantine II, Constans and Constantius.
+
+  602 Cf. _Oration_ 1. 31, 33 foll.
+
+  603 ἑνός εἰσιν ἀντάξιοι Naber, ἑνὸς ὦσιν οὐκ ἀντάξιοι Hertlein, MSS.; V
+      omits οὐκ.
+
+  604 Caracalla.
+
+  605 Cf. Plato, _Laws_ 730 D; Julian, _Misopogon_ 353 D.
+
+  606 ἐκροφήσουσι Hertlein suggests, ἐκροφήσωσι MSS.
+
+  607 ἀφελοῦνται Hertlein suggests, ἀφέλωνται MSS.
+
+  608 Marcus Aurelius.
+
+  609 A reference to the water‐clock, _clepsydra_.
+
+  610 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,
+      _Demonax_ 65.
+
+  611 πλεῖν Cobet, πλέον Hertlein, MSS.
+
+  612 ἐπῆλθε Hertlein suggests, περιῆλθε Cobet, παρῆλθε MSS.
+
+  613 οὔτι ταὐτὸν Hertlein suggests, τί τοσοῦτον MSS.
+
+  614 Cf. _Oration_ 1. 8 C.
+
+  615 Darius III.
+
+  616 Cf. _Oration_ 2. 56 C.
+
+  617 The “inner” sea was the Mediterranean.
+
+  618 Caesar, _De Bello Gallico_ 4. 25, ascribes this to the standard‐
+      bearer of the tenth legion.
+
+  619 γεγονὼς Petavius, Naber, γέγονας Hertlein, MSS.
+
+  620 τῇ νίκῃ before νικῶν Hertlein suggests; cf. _Oration_ 1. 59 D.
+
+  621 At Gades, on seeing a statue of Alexander; cf. Suetonius, _Julius
+      Caesar_ 7.
+
+  622 Led by Spartacus 73‐71 B.C.; Appian, _Civil Wars_ I. 116‐120.
+
+  623 Lucius Gellius; Plutarch, _Crassus_.
+
+  624 Licinius Lucullus the conqueror of Mithridates.
+
+  625 Caius Marius the rival of Sulla.
+
+  626 Furius Camillus repulsed the Gauls 390 B.C.; cf. _Oration_ 1. 29 D.
+
+  627 Cf. _Letter to Themistius_, 267 B.
+
+  628 A proverb for effeminacy; cf. Plutarch, _Pompeius_ 48; Juvenal 9.
+      133, _qui digito scalpunt uno caput_; Lucian, _The Rhetorician’s
+      Guide_ 11.
+
+  629 At Dyrrhachium; Plutarch, _Julius Caesar_.
+
+  630 An echo of Plutarch, _Apophthegmata_ 206 D.
+
+  631 Ἀντώνιος Cobet rejects, since Julian prefers to substitute
+      descriptive phrases for names.
+
+  632 ὅμως Cobet, ὅμως δὲ Hertlein, MSS.
+
+  633 Heracles.
+
+  634 τὸν Hertlein would add.
+
+  635 ἀποδεδειγμένα Cobet, ἀποδεδομένα Hertlein, MSS.
+
+  636 ἡσυχάζειν Reiske adds.
+
+  637 Suetonius, _Augustus_ 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.
+
+  638 Augustus was Julius Caesar’s nephew, and his son only by adoption.
+
+  639 A Stoic philosopher; cf. pseudo‐Lucian, _Long Lives_ 21. 23;
+      Suetonius, _Augustus_; Dio Chrysostom 33. 48.
+
+  640 _Letter_ 51. 434 A; _Letter to Themistius_ 265 C; Themistius 63 D.
+
+  641 ἄλλοι Reiske adds.
+
+  642 ἐμαυτοῦ Hertlein suggests, ἐμοῦ MSS.
+
+  643 ἔκγονον Wright, ἔγγονον Hertlein, MSS.
+
+  644 Cf. 309 C, _Oration_ 8. 244 A and note.
+
+  645 For this idiom cf. Milton, _Paradise Lost_ 4. 324.
+
+      “Adam the goodliest of men since born
+      His sons, the fairest of her daughters Eve.”
+
+  646 Euripides, _fr._ 417 Nauck.
+
+  647 ἀσθενῆ Sylburg adds.
+
+  648 After ἐτετελέκει Cobet suspects that several words are lost.
+
+  649 νίκης Cobet, MSS, δίκης Hertlein, V, M.
+
+  650 Maxentius.
+
+  651 Licinius.
+
+  652 A proverb for whatever perishes quickly; cf. Theocritus 15. Frazer,
+      _Attis, Adonis and Osiris_, p. 194.
+
+  653 οὐ κρίνειν ἐκ Hertlein suggests, οὐκ ἐκ MSS.
+
+  654 At the storming of the capital of the Mallians, probably the modern
+      city Multan, in 326 B.C., cf. Plutarch, _Alexander_; Lucian,
+      _Dialogues of the Dead_ 14.
+
+  655 Peucestes was wounded but saved Alexander’s life; Pliny 34. 8.
+
+  656 _Andromache_ 693 foll.: the passage continues “Tis not those who did
+      the work that gain the credit but the general wins all the glory.”
+      Cleitus was killed by Alexander at a banquet for quoting these
+      verses.
+
+  657 τὸν Κλεῖτον ἔδρασεν ἐργάσηται MSS.; Hertlein suggests omission of
+      ἔδρασεν.
+
+  658 μήτε εἶναι μήτε νομίζεσθαι Hertlein suggests, εἶναι μήτε νομίζεσθαι
+      MSS.
+
+  659 εἰπέ Hertlein suggests; cf. 333 D, εἶπε MSS.
+
+  660 οὔτοι V, Cobet, οὔτι Hertlein.
+
+  661 This is not according to history. The Senate gave Brutus and Cassius
+      proconsular power in their provinces.
+
+  662 Tyrant of Syracuse 405‐367 B.C.
+
+  663 Tyrant of Syracuse 317‐289 B.C.
+
+  664 Caius Caesar.
+
+  665 Julian refers to the custom of deifying the Emperors.
+
+  666 μὲν οὖν Hertlein suggests, οὖν MSS. καὶ before σὺ Cobet adds.
+
+  667 εἰπέ Hertlein suggests, cf. 331 D, εἶπε MSS.
+
+  668 διαπορήσας Reiske suggests to complete the construction.
+
+  669 Simonides _fr._ 5 Bergk.
+
+  670 Plato, _Protagoras_ 339 E ὥσπερ ὑπὸ ἀγαθοῦ πύκτου πληγείς.
+
+  671 _Iliad_ 9. 343.
+
+  672 A paraphrase of _Iliad_ 5. 897.
+
+  673 ζῶν Cobet, ἄγων Reiske, ἔχων Hertlein, MSS.
+
+  674 _Iliad_ 3. 55.
+
+  675 Kronos.
+
+  676 Introduction to Volume I. p. vii.
+
+  677 Constantius Chlorus.
+
+  678 cf. Libanius, _Oration_ 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.
+
+  679 "The Discourse at Antioch" is an alternative title in the MSS.
+
+  680 In the seventh century B.C. Alcaeus of Lesbos and Archilochus both
+      suffered exile, and the latter fell in battle against Naxos. For the
+      misfortunes of Alcaeus, cf. Horace, _Odes_ 2. 13.
+
+  681 For Ismenias of Thebes cf. Plutarch, _Pericles_. The saying became a
+      proverb; cf. Dio Chrysostom, _Oration_ 78. 420; Themistius 366 B;
+      Burton, _Anatomy of Melancholy_, “I have lived _mihi et Musis_ in
+      the University.”
+
+  682 συγκαταφαγὼν Cobet, καὶ συγκαταφαγὼν Hertlein, MSS.
+
+  683 Daphnis is the hero of bucolic poetry; Julian echoes Theocritus 12.
+      32 ὃς δέ κε προσμάξῃ γλυκερώτερα χείλεσι χείλη.
+
+  684 _Odyssey_ 22. 151; cf. Zonaras 13. 12. 213, Dindorf.
+
+  685 Κικέρωνι Naber, cf. Plutarch, _Cicero_, Κίμωνι Hertlein, MSS.
+
+  686 εἰ Reiske, ἃ Hertlein, MSS.
+
+  687 ὑμῖν καὶ Reiske, μὲν Hertlein, MSS.
+
+  688 cf. Plutarch, _Cicero_, who says that Cicero had a wart on his nose.
+
+  689 _i.e._ the altar of Dionysus which was set up in the orchestra.
+
+  690 ἀναμιμνήσκεσθε—φρενῶν Hertlein writes as prose; Brambs identified as
+      a fragment of Cratinus.
+
+  691 Cratinus, _Eunidae_ _fr._ 1; cf. Synesius, _Epistle_ 129; Julian
+      refers to Constantius, whom the people of Antioch now compare with
+      him.
+
+  692 Constantius.
+
+  693 Count Julian who had been Governor of Antioch. cf. _Letter_ 13.
+
+  694 Gallus his half‐brother.
+
+  695 ὀλιγιστάκις Hertlein suggests, ὀλιγάκις MSS.
+
+  696 περιλαμβάνει Cobet, καταλαμβάνει Hertlein, MSS.
+
+  697 εἰσιν οἳ Cobet, τινές εἰσιν οἳ Hertlein, MSS.
+
+  698 τὸν—κρύσταλλα Hertlein suggests, ᾧ ἐῴικει μάλιστα τοῦ λευκοῦ τούτου
+      τὰ κρύσταλλα, MSS.
+
+  699 ὑπογαίοις Naber, cf. Pliny _Ep._ 2. 17; ὑπὸ ταῖς Hertlein, MSS.
+
+  700 cf. _Oration_ 3. 113 C, note. Cobet thinks that the verse in
+      Menander, _Duskolos_ was αὐτὸς δ᾽ ἐμαυτῷ προστίθημι τοὺς πόνους.
+
+  701 For Solon’s visit to Croesus at Sardis cf. Herodotus 1. 29.
+
+  702 _Odyssey_ 8. 249.
+
+  703 _i.e._ bringing false accusations, which was the trade of the
+      sycophant or blackmailer.
+
+  704 Apollo who was worshipped at Daphne near Antioch.
+
+  705 _Iliad_ 7. 195
+
+      τόφρ᾽ ὑμεῖς εὔχεσθε Διί Κρονίωνι, ἄνακτι σιγῇ ἐφ᾽ ὑμείων, ἵνα μὴ
+      Τρῶές γε πύθωνται.
+
+  706 _Odyssey_ 22. 411.
+
+  707 _Iliad_ 6. 301.
+
+  708 ὁρμῇ μιᾷ Naber, ὁρώμενόν Hertlein, MSS.
+
+  709 μόνον θεούς Hertlein suggests, θεούς MSS.
+
+  710 τοῖς ὧν Naber, ὧν Hertlein, MSS.
+
+  711 _Odyssey_ 5. 12.
+
+  712 The phrase δρῦς καὶ πέτρα, literally, “the oak tree and the rock”
+      became a proverb for something hackneyed; cf. Hesiod, _Theogony_ 35,
+      ἀλλὰ τίη μοι ταῦτα περὶ δρῦν ἢ περὶ πέτρην;
+
+  713 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.
+
+  714 Literally the “day not to be mentioned,” _i.e._ “unholy day,”
+      _nefastus dies_, on which business was suspended.
+
+  715 πεπόλισται Cobet, Hertlein approves, πεποίητα
+
+  716 τὰ Hertlein suggests, τὸ MSS.
+
+  717 _i.e._ Antiochus.
+
+  718 cf. Plutarch, _Demetrius_.
+
+  719 _i.e._ Erasistratus.
+
+  720 The phrase occurs in Hesiod, _Works and Days_ 66, but not in Homer.
+
+  721 Stratonice.
+
+  722 In Plutarch’s version Antiochus married Stratonice during his
+      father’s lifetime.
+
+  723 ἐπώνυμον Hertlein suggests, ὁμώνυμον MSS.
+
+  724 _Iliad_ 24. 261.
+
+  725 _Odyssey_ 19. 396.
+
+  726 σε ὅτι—δεῖ Cobet, σε—δεῖν Hertlein, MSS.
+
+  727 αὐτοὺς Reiske, αὐτοῖς Hertlein, MSS.
+
+  728 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, “miles gloriosus.”
+
+  729 Theognis 215 foll. advises men to imitate the adaptability of the
+      polypus.
+
+  730 Mykonos was an island in the Cyclades whose inhabitants were
+      proverbial for poverty and greed.
+
+  731 The cordax was a lascivious dance.
+
+  732 Plato, _Republic_ 372 E.
+
+  733 The suitors of Penelope lived on pork and mutton.
+
+  734 Literally “pulse.”
+
+  735 Aristophanes, _Acharnians_ 180 uses these words to describe the
+      older, more robust generation of Athenians.
+
+  736 Xenophon, _Symposium_ 4. 28.
+
+  737 _i.e._ before he had been appointed Caesar.
+
+  738 cf. 352 C.
+
+  739 The chariot race in _Iliad_ 23.
+
+  740 The citharode played and sang to the lyre: Phemius was at the court
+      of Odysseus in Ithaca; Demodocus in Phaeacia.
+
+  741 Odysseus thus refers to Nausicaa in _Odyssey_ 6. 162.
+
+  742 _i.e._ Mardonius; it was a Sophistic mannerism to use such a
+      periphrasis instead of giving the name directly; see vol. i.
+      _Introduction_, p. xi.
+
+  743 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.
+
+  744 Basilina.
+
+  745 Athene.
+
+  746 πᾶσιν ἄδειαν Cobet, πᾶσι πᾶσαν ἄδειαν Hertlein, MSS.
+
+  747 Plato, _Laws_ 730 D.
+
+  748 ἐπονειδιστότατον Hertlein suggests, ἐπονείδιστον MSS.
+
+  749 Julian refers to Libanius the famous rhetorician; with him were also
+      Maximus of Ephesus, Priscus, Himerius and Oreibasius the physician.
+
+  750 ἀκούσῃς Hertlein suggests, ἀκούσαις MSS.
+
+  751 ἀρξαμένοις before πρῶτον Hertlein suggests, Klimek ἀποστᾶσι τῆς for
+      ἀπὸ τῆς.
+
+  752 In 272 B.C. the Romans took Tarentum.
+
+  753 The people of Antioch ridiculed the Pagan symbols, such as the
+      figures of Helios, the sun‐god, which Julian had engraved on his
+      coinage.
+
+  754 There was a statue of Calliope in the market‐place at Antioch.
+
+  755 The people of Emesa burned the Christian churches and spared only
+      one, which they converted into a temple of Dionysus.
+
+  756 A proverb to express complete indifference.
+
+  757 ἐκ βίβλων πολλῶν Hertlein suggests, ἐκ τῶν πολλῶν MSS.
+
+  758 The anecdote which follows is told by Plutarch in his _Cato the
+      Younger_ and also in his _Pompeius_.
+
+  759 Julian must have known that in Cato’s day the Romans never wore
+      beards.
+
+  760 cf. _Fragment of a Letter_ 299 C, note.
+
+  761 Plutarch.
+
+  762 ἐπιτηδείων—οἰομένοις—εὐδαιμονεστάτοις Hertlein suggests, ἐπιτηδείῳ
+      δήμοις ἐντυγχάνειν καὶ ὑπὸ τρυφῆς εὐδαιμονεστάτῳ MSS.
+
+  763 cf. Caesar, _Gallic War_, 6. 24.
+
+  764 ἐπιδείκνυσθαι Hertlein would add.
+
+  765 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.
+
+  766 _i.e._ may they have two such rulers as Constantius.
+
+  767 _i.e._ the sepulchres over which the Christian churches were built;
+      cf. 357 C, note.
+
+  768 ἐνεῖσαν Hertlein suggests, ἔδειξαν MSS.
+
+  769 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 A.D.) the people of Antioch
+      burned the temple of Apollo which Julian had restored. Cf. Johannes
+      Chrysostomos, _De S. Babyla et contra Julianum_; and Libanius,
+      _Monody on the Temple of Apollo at Daphne_.
+
+  770 Kasios was the name of a mountain near Antioch where there was a
+      temple of Zeus.
+
+  771 μίαν ὄρνιν Hertlein suggests, ὄρνιν MSS.
+
+  772 ἕνα γε Hertlein suggests, ἕνα MSS.
+
+  773 μὲν οὖν Hertlein suggests, μὲν MSS.
+
+  774 cf. Themistius 332 D.
+
+  775 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.
+
+  776 τῆς πόλεως Hertlein suggests, τὴν πόλι
+
+  777 Demosthenes, _Against Meidias_ 153 ἀποκναίει γὰρ ἀηδίᾳ καὶ
+      ἀναισθησίᾳ.
+
+  778 ἀλλὰ καὶ Reiske would add.
+
+  779 προστασία is sometimes used of the Imperial protection of a
+      municipal guild, and that may be Julian’s meaning here.
+
+  780 _Iliad_ 2. 542.
+
+  781 Julian, Count of the East.
+
+  782 Anacreon _fr._ 77, Bergk.
+
+  783 ἢ καὶ Hertlein suggests, καὶ MSS.
+
+  784 cf. _Oration_ 7. 204 B.
+
+  785 The Senatorship was an expensive burden.
+
+  786 οὐκ ἐπὶ—μέτρων Hertlein suggests, οὐ κατὰ—μέτρα MSS.
+
+  787 The modius was a bushel measure.
+
+  788 This does not occur in Hesiod or Pindar.
+
+  789 A phrase from an unknown oracular source.
+
+  790 The avenging goddess who is more familiarly known as Nemesis.
+
+  791 In 354 A.D. 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.
+
+  792 cf. 340 A, 365 C.
+
+
+
+
+
+***END OF THE PROJECT GUTENBERG EBOOK THE WORKS OF THE EMPEROR JULIAN (VOL. 2 OF 2)***
+
+
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+            Project Gutenberg TEI edition 1
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